SGGS pp 426-428, Aasa M: 3, Asttpadees 30-33.

Note: In the Shabad below the third Guru takes the examples of (Dohaagan = unfortunate) women who have been abandoned by, or have, abandoned their husbands and then (sohaagan = fortunate) the ones who have their husbands with them, as metaphor. Dohaagan is metaphor the soul that forgets the Almighty and Sohaagan for one who remembers. The first type is arrogant and egoistic, while the second type humble and obedient to God.

ਆਸਾ ਮਹਲਾ ੩ ॥ ਦੋਹਾਗਣੀ ਮਹਲੁ ਨ ਪਾਇਨ੍ਹ੍ਹੀ ਨ ਜਾਣਨਿ ਪਿਰ ਕਾ ਸੁਆਉ ॥   ਫਿਕਾ ਬੋਲਹਿ ਨਾ ਨਿਵਹਿ ਦੂਜਾ ਭਾਉ ਸੁਆਉ ॥੧॥

Āsā mėhlā 3. Ḏuhāgaṇī mahal na pā▫inĥī na jāṇan pir kā su▫ā▫o.   Fikā bolėh nā nivėh ḏūjā bẖā▫o su▫ā▫o. ||1||

Composition of the third Guru in Raga Aasa. (Dohaagni) the unfortunate women, do not (paaini = obtain) live at (mahal-u = mansion) the abodes of (pir) their husbands and do not (jaanan-i = know) experience (suaau = taste) the pleasure of their company

They (bolah-i) speak (phikaa = insipid) arrogantly, do not (nivah-i) bow – are stubborn – and have (dooja) other (bhaau) love (suaau) pleasures in mind. 1.

Message: Those who are self-willed and lack humility, ever remain away from the Almighty. They think they can achieve everything going their own way.

ਇਹੁ ਮਨੂਆ ਕਿਉ ਕਰਿ ਵਸਿ ਆਵੈ ॥   ਗੁਰ ਪਰਸਾਦੀ ਠਾਕੀਐ ਗਿਆਨ ਮਤੀ ਘਰਿ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥

Ih manū▫ā ki▫o kar vas āvai.   Gur parsādī ṯẖākī▫ai gi▫ān maṯī gẖar āvai. ||1|| rahā▫o.

Question: (Kiau) how can (ih-u) this (manuaa) mind (aavai = come) be brought (vas-i) under control – so that it does not wander?

Answer: It can (tthaakeeai) be restrained (parsaadi) with grace of (gur) the guru i.e. by submitting to the guru; it can (ghar-i aavai = remain in house) become steady by (giaan = knowledge) the enlightening (mati) counsel of the guru. 1.

(Rahaau) dwell on this and contemplate.

ਸੋਹਾਗਣੀ ਆਪਿ ਸਵਾਰੀਓਨੁ ਲਾਇ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥   ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਚਲਦੀਆ ਨਾਮੇ ਸਹਜਿ ਸੀਗਾਰੁ ॥੨॥

Sohāgaṇī āp savārī▫on lā▫e parem pi▫ār.   Saṯgur kai bẖāṇai cẖalḏī▫ā nāme sahj sīgār. ||2||

The Almighty (aap-i) IT-self (savaareeon-u) transforms (sohaagni) the fortune ones, who remember Divine virtues and commands, by (laaey) motivating them to IT’s (preym piaar-u) love.

They (chaldeeaa) conduct themselves as per (bhaanai = liking) guidance of (satigur) the true guru; they wear (seegaar-u) the makeup (sahj-i) of natural conformance (naamey) to Naam/Divine virtues and commands. 2.

ਸਦਾ ਰਾਵਹਿ ਪਿਰੁ ਆਪਣਾ ਸਚੀ ਸੇਜ ਸੁਭਾਇ ॥   ਪਿਰ ਕੈ ਪ੍ਰੇਮਿ ਮੋਹੀਆ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇ ॥੩॥

Saḏā rāvėh pir āpṇā sacẖī sej subẖā▫e.   Pir kai parem mohī▫ā mil parīṯam sukẖ pā▫e. ||3||

They (sadaa) ever (raavah) enjoy the company of (aapna = own) their (pir-u) Beloved with (sachi) true (seyj = bed) devoted mind and (subhaaey) true love.

They are (mohiaa) attracted by (prem) love of (pir) the Beloved, and (sukh-u paaey) feel happy to (mil-i) find, i.e. be able to experience, IT within. 3. 

ਗਿਆਨ ਅਪਾਰੁ ਸੀਗਾਰੁ ਹੈ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥   ਸਾ ਸਭਰਾਈ ਸੁੰਦਰੀ ਪਿਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੪॥

Gi▫ān apār sīgār hai sobẖāvanṯī nār.   Sā sabẖrā▫ī sunḏrī pir kai heṯ pi▫ār. ||4||

(Giaan = knowledge) awareness and imbibing of virtues and commands of (apaar-u) the Infinite is (seegaar-u) the makeup which makes (naar-i = woman) the soul (sobhavanti) praiseworthy.

(Sa) that soul-woman is (sabhraaee = having brothers to support) respectable, (sundari) beautiful and deserving of (heyt-i piaar-i) love (kai) of (pir) the Beloved. 4.

Note: The word ਸਭਰਾਈ (sabhraaee), used above, means a woman who has brothers. In Punjab, brothers are considered a source of strength, and hence respect, for a woman.

ਸੋਹਾਗਣੀ ਵਿਚਿ ਰੰਗੁ ਰਖਿਓਨੁ ਸਚੈ ਅਲਖਿ ਅਪਾਰਿ ॥   ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸਚੈ ਭਾਇ ਪਿਆਰਿ ॥੫॥

Sohāgaṇī vicẖ rang rakẖi▫on sacẖai alakẖ apār.   Saṯgur sevan āpṇā sacẖai bẖā▫e pi▫ār. ||5||

(Alakh-i = without features) the ineffable and (apaar-i) Infinite Master (rakhion-u = kept) creates (rang-u) love for IT-self (vich-i) in the minds of (sohaagani) the fortunate loved women – devotees.

They (seyvan-i = serve) follow the teachings of (aapna = own) their (satigur-u) true guru (bhaaey piaar-i) with love (sachai) of the Eternal in mind. 5.

ਸੋਹਾਗਣੀ ਸੀਗਾਰੁ ਬਣਾਇਆ ਗੁਣ ਕਾ ਗਲਿ ਹਾਰੁ ॥   ਪ੍ਰੇਮ ਪਿਰਮਲੁ ਤਨਿ ਲਾਵਣਾ ਅੰਤਰਿ ਰਤਨੁ ਵੀਚਾਰੁ ॥੬॥

Sohāgaṇī sīgār baṇā▫i▫ā guṇ kā gal hār.   Parem pirmal ṯan lāvṇā anṯar raṯan vīcẖār. ||6||

(Sohaagani) the fortunate sou-women (banaaia = made) wear (seegaar-u) adornment of (gal-i haar-u) the necklace on the neck of (gun) virtues/good deeds.

With (pirmal-u) perfume of (preym) love (laavna) applied (tan-i) to the body, and (ratan = jewel) jewellery of (veechaar-u) contemplation within. 6.

ਭਗਤਿ ਰਤੇ ਸੇ ਊਤਮਾ ਜਤਿ ਪਤਿ ਸਬਦੇ ਹੋਇ ॥   ਬਿਨੁ ਨਾਵੈ ਸਭ ਨੀਚ ਜਾਤਿ ਹੈ ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਹੋਇ ॥੭॥

Bẖagaṯ raṯe se ūṯmā jaṯ paṯ sabḏe ho▫e.   Bin nāvai sabẖ nīcẖ jāṯ hai bistā kā kīṛā ho▫e. ||7||

Those (ratey = dyed) imbued with (bhagat-i) devotion/obedience to the almighty; (sey) they have (ootama) sublime conduct (sabdey) living by the guru’s word; they (hoey) obtain high (jat-i/jaat = caste) status and (pat-i) honour.

(Sabh) all those living (bin-u) bereft of (naavai/naam) Divine virtues and commands, (hai = is) are of (neech) low (jaat-i = caste) status; they (hoey) are like (keera) the worm in (vistta) excrement – they live in vices. 7.

ਹਉ ਹਉ ਕਰਦੀ ਸਭ ਫਿਰੈ ਬਿਨੁ ਸਬਦੈ ਹਉ ਨ ਜਾਇ ॥   ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਹਉਮੈ ਗਈ ਸਚੈ ਰਹੇ ਸਮਾਇ ॥੮॥੮॥੩੦॥

Ha▫o ha▫o karḏī sabẖ firai bin sabḏai ha▫o na jā▫e.   Nānak nām raṯe ṯin ha▫umai ga▫ī sacẖai rahe samā▫e. ||8||8||30||

The whole of humanity (kardi phirai = keeps doing/saying) talks of (hau hau) the self; their (haumai) ego (na jaaey) cannot go (bin-u) without following (sabdai = word) the teachings of the guru.

Those who are (ratey) imbued (naam-i) with Divine virtues and commands; (tin) their (haumai) ego (gaee = goes) is dissolved and they (rahey) remain (samaaey) absorbed (sachai) in the Eternal, says third Nanak. 8. 8. 30.

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ਆਸਾ ਮਹਲਾ ੩ ॥ ਸਚੇ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਸਦਾ ਸਚੀ ਸੋਇ ॥   ਐਥੈ ਘਰਿ ਘਰਿ ਜਾਪਦੇ ਆਗੈ ਜੁਗਿ ਜੁਗਿ ਪਰਗਟੁ ਹੋਇ ॥੧॥

Āsā mėhlā 3. Sacẖe raṯe se nirmale saḏā sacẖī so▫e.   Aithai gẖar gẖar jāpḏe āgai jug jug pargat ho▫e. ||1||

Composition of the third Guru in Raga Aasa. Those (ratey) dyed (sachey) with the Eternal – imbibe Divine virtues, (sey) they are (nirmaley = stainless) free of vices and (sadaa) ever have (sachi = true) good (soey) reputation – are acknowledged as virtuous.

They are so (jaapdey) known (ghar-i ghar-i = in every home) by everyone (aithai) here – in this world, and (pargatt hoey = are present) remain (aagai = ahead) with the Creator (jug-i jug-i = through the ages) forever – they do not reincarnate. 1.

Page 427

ਏ ਮਨ ਰੂੜ੍ਹ੍ਹੇ ਰੰਗੁਲੇ ਤੂੰ ਸਚਾ ਰੰਗੁ ਚੜਾਇ ॥   ਰੂੜੀ ਬਾਣੀ ਜੇ ਰਪੈ ਨਾ ਇਹੁ ਰੰਗੁ ਲਹੈ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ė man rūṛĥai rangule ṯūʼn sacẖā rang cẖaṛā▫e.   Rūṛī baṇī je rapai nā ih rang lahai na jā▫e. ||1|| rahā▫o.

(Aey) o my (roorrhey = beautiful) dear (man) mind, (ranguley) you are busy in transitory merry-making; (t00’n) you should (rang-u charraaey) dye/imbue yourself love of (sacha) in eternal i.e. live by Divine virtues to be ever happy.

(Jey) if you (rapai) dye/imbue yourself with (roorri = beautiful) the lovable (baani = word) Divine word/commands, (ih-u) this (rang-u) colour will not (lahai) come off or (jaaey = go) fade i.e. you will enjoy lasting bliss. 1.

(Rahaau) dwell on this and contemplate.

ਹਮ ਨੀਚ ਮੈਲੇ ਅਤਿ ਅਭਿਮਾਨੀ ਦੂਜੈ ਭਾਇ ਵਿਕਾਰ ॥   ਗੁਰਿ ਪਾਰਸਿ ਮਿਲਿਐ ਕੰਚਨੁ ਹੋਏ ਨਿਰਮਲ ਜੋਤਿ ਅਪਾਰ ॥੨॥

Ham nīcẖ maile aṯ abẖimānī ḏūjai bẖā▫e vikār.   Gur pāras mili▫ai kancẖan ho▫e nirmal joṯ apār. ||2||

We are (neech = lowly) of unbecoming conduct (mailey) filthy with (vikaar) vices; we are (at-i) highly (abhimaani = proud) arrogant and (doojai bhaaey = other ideas) attached to the world-play, forgetting the Creator.

It is (miliai) by finding and following the teachings (gur-i) of the guru, who like the (paaras-i) stone that turns a base metal to gold, we can (hoey) become (kanchan-u =  gold) virtuous and find (nirmal) the pristine (jot-i) light of (apaar) the Infinite i.e. find the Master within. 2.

ਬਿਨੁ ਗੁਰ ਕੋਇ ਨ ਰੰਗੀਐ ਗੁਰਿ ਮਿਲਿਐ ਰੰਗੁ ਚੜਾਉ ॥   ਗੁਰ ਕੈ ਭੈ ਭਾਇ ਜੋ ਰਤੇ ਸਿਫਤੀ ਸਚਿ ਸਮਾਉ ॥੩॥

Bin gur ko▫e na rangī▫ai gur mili▫ai rang cẖaṛā▫o.   Gur kai bẖai bẖā▫e jo raṯe sifṯī sacẖ samā▫o. ||3||

(Koey na) no one (rangeeai = dyed) is imbued with divine love (bin-u) without (gur) the guru’s guidance; (rang charraau = dyed) one is imbued with love of the Almighty by (miliai) finding and following the guru.

Those (ratey) imbued with (bhai = fear) respect and (bhaaey) love of the guru, (samaau) are absorbed (sach-i) in the Eternal (sifti) by praising and emulating IT’s virtues. 3.  

ਭੈ ਬਿਨੁ ਲਾਗਿ ਨ ਲਗਈ ਨਾ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥   ਬਿਨੁ ਭੈ ਕਰਮ ਕਮਾਵਣੇ ਝੂਠੇ ਠਾਉ ਨ ਕੋਇ ॥੪॥

Bẖai bin lāg na lag▫ī nā man nirmal ho▫e.   Bin bẖai karam kamāvṇe jẖūṯẖe ṯẖā▫o na ko▫e. ||4||

(Bin-u) without (bhai) fear of the Almighty, (laag-i na lagaee = not bleached) one is not rid of vices and (man) the mind (na hoee) is not (nirmal-u) purified – to be dyed in divine love.

(Jhootthey = false) insincere persons (kamaavaney) perform (karam) rituals (bin-u) without (bhai) fear/obedience of the Almighty; they (na koey) have no (tthaau) place to go to i.e. cannot unite with the Creator. 4.

ਜਿਸ ਨੋ ਆਪੇ ਰੰਗੇ ਸੁ ਰਪਸੀ ਸਤਸੰਗਤਿ ਮਿਲਾਇ ॥   ਪੂਰੇ ਗੁਰ ਤੇ ਸਤਸੰਗਤਿ ਊਪਜੈ ਸਹਜੇ ਸਚਿ ਸੁਭਾਇ ॥੫॥

Jis no āpe range so rapsī saṯsangaṯ milā▫e.   Pūre gur ṯe saṯsangaṯ ūpjai sėhje sacẖ subẖā▫e. ||5||

(Jis no) one whom the Almighty (aapey) IT-self (rangey = dyes) imparts virtues, (s-u) that person (rapsi = dyed) is imbued with love and (milaaey = cause to meet) leads to (satsangat-i) the holy congregation.

The holy congregation (oopjai) comes about (tey) from (poorey) the perfect guru, i.e. follows the guru’s teachings, and one who joins, is (sahjey subhaaey) naturally absorbed (sach-i) in the Eternal. 5.

ਬਿਨੁ ਸੰਗਤੀ ਸਭਿ ਐਸੇ ਰਹਹਿ ਜੈਸੇ ਪਸੁ ਢੋਰ ॥   ਜਿਨ੍ਹ੍ਹਿ ਕੀਤੇ ਤਿਸੈ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਚੋਰ ॥੬॥

Bin sangṯī sabẖ aise rahėh jaise pas dẖor.   Jiniĥ kīṯe ṯisai na jāṇanĥī bin nāvai sabẖ cẖor. ||6||

(Bin-u) without (sangati) joining the holy congregation, (sabh-i) every one (rahah-i) remains (jaisey) like (pas-u ddhor) animals.

They do not (jaananhi = know) acknowledge the Creator (jinh-i) the One who (keetey) created them; without (naavai/naam) the Master (sabh-i) all are (chor-i) thieves – they enjoy the gifts but do not acknowledge the Giver. 6.

ਇਕਿ ਗੁਣ ਵਿਹਾਝਹਿ ਅਉਗਣ ਵਿਕਣਹਿ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥   ਗੁਰ ਸੇਵਾ ਤੇ ਨਾਉ ਪਾਇਆ ਵੁਠਾ ਅੰਦਰਿ  ਆਇ ॥੭॥

Ik guṇ vihājẖėh a▫ugaṇ vikṇahi gur kai sahj subẖā▫e.   Gur sevā ṯe nā▫o pā▫i▫ā vuṯẖā anḏar ā▫e. ||7||

There are (ik-i) some who (vihaajhah-i = buy) acquire (gun) virtues and (viknah-i = sell) forsake (augan) vices, living (sahj-i subhaaey = naturally) in equipoise, learnt from the guru.

One (paaia) receives (naau/naam) Divine virtues (tey) by (seyva = service) following the guru, and the Almighty (aaey) comes to (vutthaa) abide (andar-i) within – is discovered. 7.

ਸਭਨਾ ਕਾ ਦਾਤਾ ਏਕੁ ਹੈ ਸਿਰਿ ਧੰਧੈ ਲਾਇ ॥   ਨਾਨਕ ਨਾਮੇ ਲਾਇ ਸਵਾਰਿਅਨੁ ਸਬਦੇ ਲਏ ਮਿਲਾਇ ॥੮॥੯॥੩੧॥

Sabẖnā kā ḏāṯā ek hai sir ḏẖanḏẖai lā▫e.   Nānak nāme lā▫e savāri▫an sabḏe la▫e milā▫e. ||8||9||31||

There is (eyk) One (daata = giver) beneficent Master (ka) of (sabhna) all and (sir-i laaey = puts on the head) assigns (dhandhai) roles to them.

The Almighty (savaarian-u) transforms the creatures (laaey) by engaging them (naamey) to Divine virtues and commands, and (laey milaaey) unites them with IT-self (sabdey = by the Word) by IT’s command, says Nanak the third. 8. 9. 31. 

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ਆਸਾ ਮਹਲਾ ੩ ॥ ਸਭ ਨਾਵੈ ਨੋ ਲੋਚਦੀ ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰੇ ਸੋ ਪਾਏ ॥   ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਦੁਖੁ ਹੈ ਸੁਖੁ ਤਿਸੁ ਜਿਸੁ ਮੰਨਿ ਵਸਾਏ ॥੧॥

Āsā mėhlā 3. Sabẖ nāvai no locẖḏī jis kirpā kare so pā▫e.   Bin nāvai sabẖ ḏukẖ hai sukẖ ṯis jis man vasā▫e. ||1||

Composition of the third Guru in Raga Aasa. (Sabh) all humanity (lochdi) longs for awareness (naavai no = for Naam) Divine virtues and commands as guide for life; but only (jis-u) one whom the Almighty (kripa karey) is kind – to lead to the guru – (so) that person (paaey) obtains it.

(Bin-u) without living by (naavai/naam) virtues and commands of the Almighty, one commits vices and is afflicted with (sabh-u) all types of (dukh-u) pain; (sukh-u) peace/comfort is experienced by (tis-u) that person (jis-u) who (mann-i vasaaey = causes to abide in mind) remembers and lives by Naam. 1.

Note: Naam is both the Almighty IT-self, and IT’s virtues and commands.

ਤੂੰ ਬੇਅੰਤੁ ਦਇਆਲੁ ਹੈ ਤੇਰੀ ਸਰਣਾਈ ॥   ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ਨਾਮੇ ਵਡਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn be▫anṯ ḏa▫i▫āl hai ṯerī sarṇā▫ī.   Gur pūre ṯe pā▫ī▫ai nāme vadi▫ā▫ī. ||1|| rahā▫o.

O Almighty, (too’n) You are (beyant-u) Infinite and (daiaal-u) compassionate; every one seeks to be in (teyri) Your (sarnaaee = sanctuary) care and obedience.

But (vaddiaaee) the glory of being aware (naavai) of Naam (paaiai) is obtained (tey) by following (poorey) the perfect guru. 1.

(Rahaau) dwell on this and contemplate.

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਹੈ ਬਹੁ ਬਿਧਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥   ਹੁਕਮੇ ਕਾਰ ਕਰਾਇਦਾ ਦੂਜਾ ਕਿਸੁ ਕਹੀਐ ਭਾਈ ॥੨॥

Anṯar bāhar ek hai baho biḏẖ sarisat upā▫ī.   Hukme kār karā▫iḏā ḏūjā kis kahī▫ai bẖā▫ī. ||2||

The guru teaches that the Creator has (upaaee) created (sristti) the universe of (bah-u) numerous (bidh-i) types; (eyk = one) the same Creator is present (antar-i) within every creature and (baahar-i) outside in nature.

IT (karaaida) causes the creatures to carry out (kaar) the roles/tasks assigned to them (hukmey) as ordained; about (kis-u) who (dooja = second) else can we (kahiai) say this, i.e. none other is like the Creator. 2.

ਬੁਝਣਾ ਅਬੁਝਣਾ ਤੁਧੁ ਕੀਆ ਇਹ ਤੇਰੀ ਸਿਰਿ ਕਾਰ ॥   ਇਕਨ੍ਹ੍ਹਾ ਬਖਸਿਹਿ ਮੇਲਿ ਲੈਹਿ ਇਕਿ ਦਰਗਹ ਮਾਰਿ ਕਢੇ ਕੂੜਿਆਰ ॥੩॥

Bujẖ▫ṇā abujẖ▫ṇā ṯuḏẖ kī▫ā ih ṯerī sir kār.   Iknĥā bakẖsihi mel laihi ik ḏargėh mār kadẖe kūṛi▫ār. ||3||

(Bujhna) understanding of Your commands by some and (abujhna) not understanding by some, is (keeaa = done) caused (tudh-u) by You; (ih) this is Your (sir-i kaar = task on head) writ.

You (bakhsih-i) bestow grace (ikna) on some and (meyl-i laih-i) unite with You, while (ik) some who (kooriaar = false) do not obey Naam (maar-i kaddhey) pushed out (dargah) from Divine court, i.e. denied union, and sent to reincarnate. 3.

ਇਕਿ ਧੁਰਿ ਪਵਿਤ ਪਾਵਨ ਹਹਿ ਤੁਧੁ ਨਾਮੇ ਲਾਏ ॥   ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਊਪਜੈ ਸਚੈ ਸਬਦਿ ਬੁਝਾਏ ॥੪॥

Ik ḏẖur paviṯ pāvan hėh ṯuḏẖ nāme lā▫e.   Gur sevā ṯe sukẖ ūpjai sacẖai sabaḏ bujẖā▫e. ||4||

(Ik-i = one type) some people (hah-i) are (pavit = pure) free of vices (dhur-i) from above i.e. because of past deeds; (tudh-u) You (laaey = attach) motivate them to live (naamey = by Naam) by Divine virtues and commands, O Almighty.

(Sukh-u) peace/comfort (oopjai = comes) is experience (tey) by (seyva = service) following the guru’s teachings (bujhaaey) imparting understanding (sabad-i) commands of (sachai) the Eternal and conforming to them. 4.

ਇਕਿ ਕੁਚਲ ਕੁਚੀਲ ਵਿਖਲੀ ਪਤੇ ਨਾਵਹੁ ਆਪਿ ਖੁਆਏ ॥   ਨਾ ਓਨ ਸਿਧਿ ਨ ਬੁਧਿ ਹੈ ਨ ਸੰਜਮੀ ਫਿਰਹਿ

ਉਤਵਤਾਏ ॥੫॥

Ik kucẖal kucẖīl vikẖlī paṯe nāvhu āp kẖu▫ā▫e.   Nā on siḏẖ na buḏẖ hai na sanjmī firėh uṯvaṯā▫e. ||5||

On the other hand there are (ik-i) some who are (kuchal = of wrong gait) misled, (kucheel = filthy) caught in vices and (vikhli patey = husband of vicious woman) keep evil company; they have been (khuaaey) led away (naavah-u = from Naam) from living by Divine virtues and commands, by the Almighty (aap-i) IT-self.

(On) they neither (sidh-i = seeking) make efforts, nor have (budh-i = intellect) the understanding, nor are they (sanjmi) disciplined – to walk on the path to the Almighty; they (phirah-i) wander (utvataaey) un-steadily – without the guru’s guidance. 5.

ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਤਿਸ ਨੋ ਭਾਵਨੀ ਲਾਏ ॥   ਸਤੁ ਸੰਤੋਖੁ ਇਹ ਸੰਜਮੀ ਮਨੁ ਨਿਰਮਲੁ ਸਬਦੁ ਸੁਣਾਏ ॥੬॥

Naḏar kare jis āpṇī ṯis no bẖāvnī lā▫e.   Saṯ sanṯokẖ ih sanjmī man nirmal sabaḏ suṇā▫e. ||6||

(Jis-u) one on whom the Almighty (nadar-i karey = casts glance) bestows (aapni = own) IT’s grace, IT (laaey = attaches) motivates him/her to have (bhaavni) faith in IT-self.

IT (sunaaey = causes to hear) makes him/her aware of (nirmal-u) the pristine (sabad-u) word – Divine virtues and commands; (ih = this) such a person acquires the qualities of (sat-u) living truthfully, (santokh-u = contentment) happily accepting Divine commands, and (sanjmi) being disciplined. 6.

ਲੇਖਾ ਪੜਿ ਨ ਪਹੂਚੀਐ ਕਥਿ ਕਹਣੈ ਅੰਤੁ ਨ ਪਾਇ ॥   ਗੁਰ ਤੇ ਕੀਮਤਿ ਪਾਈਐ ਸਚਿ ਸਬਦਿ ਸੋਝੀ ਪਾਇ ॥੭॥

Lekẖā paṛ na pahūcẖī▫ai kath kahṇai anṯ na pā▫e.   Gur ṯe kīmaṯ pā▫ī▫ai sacẖ sabaḏ sojẖī pā▫e. ||7||

We cannot (pahoocheeai) reach the Master by (parh-i) reading (leykha) account of, i.e.based on deeds since a mortal commits numerous ransgressions; Divine virtues; it is not possible to (paaey) know (ant = limits) extent of the Almighty by (kahanai kath-i.

we can (paaiai) obtain (keemat-i = price) the value i.e. IT is Infinite, through (sojhi paa-e) understanding (sach-i) the eternal (sabad-i) teachings of the guru. 7.

ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥   ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ

ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥

Ih man ḏehī soḏẖ ṯūʼn gur sabaḏ vīcẖār.   Nānak is ḏehī vicẖ nām niḏẖān hai pā▫ī▫ai gur kai heṯ apār. ||8||10||32||

(Too-n) you should (veechaar-i) contemplate (gur sabad-i = guru’s word) the guru’s teachings to (sodh-i) correct (ih = this) your (man-u= mind) thinking and (d-ehi = body) actions.

(Nidhaan-u) the treasure of (naam-u) Divine virtues is (vich-i) in (is-u = this) human (deyhi) body; its awareness is (paaeeai) obtained (apaar-i) with full (heyt-i) love for, i.e. sincerely following, the guru, says Nanak the third. 8. 10. 32.

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ਆਸਾ ਮਹਲਾ ੩ ॥

Āsā mėhlā 3.

Composition of the third Guru in Raga Aasa.

Note: This Shabad like numerous others uses the expressions ਸੋਹਾਗਣੀ (sohaagni) meaning fortunate, and ਦੋਹਾਗਣੀ (dohgni) or ਡੋਹਾਗਣੀ (ddohaagni) meaning unfortunate. These expressions refer to married woman, the fortunate one being one whose husband is alive and lives with her; the unfortunate one is whose husband has died or does not live with her. These two are used as metaphors for the humans; those in remembrance of the Creator are fortunate, those who forget the Master are unfortunate.

ਸਚਿ ਰਤੀਆ ਸੋਹਾਗਣੀ ਜਿਨਾ ਗੁਰ ਕੈ ਸਬਦਿ ਸੀਗਾਰਿ ॥   ਘਰ ਹੀ ਸੋ ਪਿਰੁ ਪਾਇਆ ਸਚੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥੧॥

Sacẖ raṯī▫ā sohāgaṇī jinā gur kai sabaḏ sīgār.   Gẖar hī so pir pā▫i▫ā sacẖai sabaḏ vīcẖār. ||1||

(Sohaagni) the fortunate soul-wives (jinha) who (seegaar-i) adorn themselves, i.e. transform themselves, (sabad-i) with the teachings of the guru, are (rateea = dyed) imbued with the love (sach-i) of the Eternal – they live by Divine virtues and commands;

By (veechaar-i) contemplating (sachai sabad-i = true word) the eternal Divine virtues, they (paaiaa) find (so pir) the Beloved Husband (ghar = house) within. 1.

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ਅਵਗਣ ਗੁਣੀ ਬਖਸਾਇਆ ਹਰਿ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਹਰਿ ਵਰੁ ਪਾਇਆ ਕਾਮਣੀ ਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ॥੧॥ ਰਹਾਉ ॥

Avgaṇ guṇī bakẖsā▫i▫ā har si▫o liv lā▫ī.   Har var pā▫i▫ā kāmṇī gur mel milā▫ī. ||1|| rahā▫o.

 The soul-wife who (liv laaee) focuses (siau) on obeying (har-i) the Almighty, has her (avgun = wrongdoings) past transgressions (bakhsaaia) forgiven (guni = by virtues) through good deeds.

Such (kaamni = woman) a soul-wife (paaia) gets (har-i) the Almighty (var-u) Husband; (gur-i) the guru helps (meyl-i) find and (milaaee) unite with the Beloved. 1.

(Rahaau) dwell on this and contemplate.

ਇਕਿ ਪਿਰੁ ਹਦੂਰਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥   ਕਿਉ ਪਾਇਨ੍ਹ੍ਹਿ ਡੋਹਾਗਣੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥੨॥

Ik pir haḏūr na jāṇanĥī ḏūjai bẖaram bẖulā▫e.   Ki▫o pā▫iniĥ dohāgaṇī ḏukẖī raiṇ vihā▫e. ||2||

(Ik-i = one type) some soul-wives do not (jaananhi = know) realise that (pir-u = husband) the Almighty is (hadoor-i) present with them, and (bharam-i) in delusion (bhulaaey) stray to (doojai) others.

(Ddohagni = unfortunate without the husband) these unfortunate women (Kiau = how?) cannot (paainh) find, i.e. do not find, the Beloved and their (rain = night) life (vihaaey) passes (dukhi) miserably. 2.

ਜਿਨ ਕੈ ਮਨਿ ਸਚੁ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥   ਅਨਦਿਨੁ ਸੇਵਹਿ ਸਹਜ ਸਿਉ ਸਚੇ ਮਾਹਿ ਸਮਾਇ ॥੩॥

Jin kai man sacẖ vasi▫ā sacẖī kār kamā▫e.   An▫ḏin sevėh sahj si▫o sacẖe māhi samā▫e. ||3||

(Jin kai) those in whose (man-i) minds (sach-u) the Eternal (vasia) abides, they (kamaaey) carry out (sachi) righteous (kaar) deeds.

They (andin-u = daily) ever (seyvah-i = serve) obey Divine commands (sahj siau) instinctively and (samaaey) remain absorbed (maah-i) in (sachey) the Eternal, in life and their souls merge with the Creator on death. 3.

ਦੋਹਾਗਣੀ ਭਰਮਿ ਭੁਲਾਈਆ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਹਿ ॥   ਪਿਰੁ ਨ ਜਾਣਨਿ ਆਪਣਾ ਸੁੰਞੀ ਸੇਜ ਦੁਖੁ ਪਾਹਿ ॥੪॥

Ḏuhāgaṇī bẖaram bẖulā▫ī▫ā kūṛ bol bikẖ kẖāhi.   Pir na jāṇan āpṇā suñī sej ḏukẖ pāhi. ||4||

(Dohaagni) the unfortunate souls which forget the Almighty, (bhulaaia) go astray (bharam-i) in delusion – not conscious that the Almighty is with them – they (bol-i) speak (koorr-u) untruths and (khaah-i = eat) consume (bikh-u) poison i.e. talk of vicious things forgetting Divine virtues and commands; they keep succumbing to temptations and commit vices.

They do not (jaanan-i = know) have the company of (aapna = own) their (pir-u) Almighty Husband, i.e. are not conscious of Divine commands and (dukh-u paah-i = suffer pain) are miserable in (sunjni seyj= empty bed) in their minds, bereft of the Master. 4.

ਸਚਾ ਸਾਹਿਬੁ ਏਕੁ ਹੈ ਮਤੁ ਮਨ ਭਰਮਿ ਭੁਲਾਹਿ ॥   ਗੁਰ ਪੂਛਿ ਸੇਵਾ ਕਰਹਿ ਸਚੁ ਨਿਰਮਲੁ ਮੰਨਿ ਵਸਾਹਿ ॥੫॥

Sacẖā sāhib ek hai maṯ man bẖaram bẖulāhi.   Gur pūcẖẖ sevā karahi sacẖ nirmal man vasāhi. ||5||

(Man) my mind, there is only (eyk-u) One (sacha) Eternal Master, (mat-u) lest you should (bhulaah-i) be misled (bharam-i) in delusion.

One should (poochh-i) ask the guru, (seyva karah-i = serve) obey what he says and (vasaah-i = cause to abide) remember (nirmal-u) the pristine (sach-u) Truth – Divine virtues and commands, (mann-i) in the mind. 5.

ਸੋਹਾਗਣੀ ਸਦਾ ਪਿਰੁ ਪਾਇਆ ਹਉਮੈ ਆਪੁ ਗਵਾਇ ॥   ਪਿਰ ਸੇਤੀ ਅਨਦਿਨੁ ਗਹਿ ਰਹੀ ਸਚੀ ਸੇਜ ਸੁਖੁ ਪਾਇ ॥੬॥

Sohāgaṇī saḏā pir pā▫i▫ā ha▫umai āp gavā▫e.   Pir seṯī an▫ḏin gėh rahī sacẖī sej sukẖ pā▫e. ||6||

(Sohaagni) the fortunate soul-wife (gavaaee = loses) gives up (haumai aap-u) ego from the mind and (sadaa) ever (paaia = finds) enjoys company of (pir-u = husband) the Beloved Almighty.

She (gah-i rahi = keeps hold) maintains the bond (seyti) with (pir) the Husband, and (sukh-u paaey-i) experiences happiness (sachi = true, seyj = bed) in a sincere devoted mind. 6.

ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਗਏ ਪਲੈ ਕਿਛੁ ਨ ਪਾਇ ॥   ਮਹਲੁ ਨਾਹੀ ਡੋਹਾਗਣੀ ਅੰਤਿ ਗਈ ਪਛੁਤਾਇ ॥੭॥

Merī merī kar ga▫e palai kicẖẖ na pā▫e.   Mahal nāhī dohāgaṇī anṯ ga▫ī pacẖẖuṯā▫e. ||7||

Those who (kar-i gayey) keep saying (meyri meyri) mine, mine i.e. have attachments to the world-play, (paaey) get (kichh-u na) nothing (pal-e) in their lap – achieve nothing, e. do not unite with the Creator and are reborn to transform themselves.

Such (ddohaagni) unfortunate soul-wives, do not find (mahal-u = palace) the Almighty and (gaee) depart (pachhutaaey) repent when denied union (ant-i) in the end. 7

ਸੋ ਪਿਰੁ ਮੇਰਾ ਏਕੁ ਹੈ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥   ਨਾਨਕ ਜੇ ਸੁਖੁ ਲੋੜਹਿ ਕਾਮਣੀ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਇ ॥੮॥੧੧॥੩੩॥

So pir merā ek hai ekas si▫o liv lā▫e.   Nānak je sukẖ loṛėh kāmṇī har kā nām man vasā▫e. ||8||11||33||

(So) there is (eyk) the One (pir-u) Husband (meyra = my) of all soul-wives and we should (liv laaey) focus (siau) on (eykas-u) the One i.e. to find and unite with IT.

If (kaamni = woman) the soul-wife (lorrah-i) wants (such-u) peace/comfort, then she should (vasaaey) keep (naam-u) commands (ka) of (har-i) the Almighty (ma’nn-i) in mind as guide for life, says Nanak the third. 8. 11. 33.