SGGS pp 67-70, Siriraag M; 3, Asttpadees 22-25.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩॥ ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਨਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ॥ ਮਨਮੁਖਿਕਰਮ ਕਰਹਿ ਨਹੀ ਬੂਝਹਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਏ॥ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ॥੧॥

Sirīrāg mėhlā 3 Mā▫i▫ā moh merai parabẖ kīnā āpe bẖaram bẖulā▫e Manmukẖ karam karahi nahī būjẖėh birthā janam gavā▫e Gurbāṇī is jag mėh cẖānaṇ karam vasai man ā▫e ||1||

Composition of the third Guru in Raga Siriraag (Prabh-i) the Almighty Master (meyrai = my) of all (keena) created (moh-u) propensity to (maaiaa) temptations in the world-play and (aapey) IT-self

(bhulaaey) causes them to stray (bharam-i) in delusion.

(Manmukh-i) self-willed persons do not (boojhah-i) recognize temptations and (gaavaey = lose) waste (janam-u) human birth (birtha) in vain.

(Gurbani) the guru’s teachings are (chaanan-u) the enlightenment (mah-i) in (is-u) this (jag-u) world, but (aaey) comes and (vasai) abides (man-i) in mind (karam-i) with Divine grace, i.e. enlightenment by the guru is received when one is motivated to find the guru and follow him.

ਮਨ ਰੇ ਨਾਮੁ ਜਪਹੁ ਸੁਖੁ ਹੋਇ॥ ਗੁਰੁ ਪੂਰਾ ਸਾਲਾਹੀਐ ਸਹਜਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ॥੧॥ਰਹਾਉ॥

Man re nām japahu sukẖ ho▫e Gur pūrā salāhī▫ai sahj milai parabẖ so▫e ||1|| rahā▫o

(Rey) o (man = mind) human being, (japah-u) remember/obey (naam-u) Divine commands to (hoey) have (sukh-u) peace.

When (poora) the perfect (guru) guru (saalaaheeai = praised) acknowledged/obeyed – other ideas are dispelled from the mind and (soey = that one) the One (prabh-u) Almighty (milai) is found within (sahj-i) effortlessly. 1.

ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਿਆ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਇ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਕਮਾਈਐ ਹਰਿਵਸੈ ਮਨਿ ਆਇ॥ਘਰਿ ਮਹਲਿ ਸਚਿ ਸਮਾਈਐਜਮਕਾਲੁ ਨ ਸਕੈ ਖਾਇ॥੨॥

Bẖaram ga▫i▫ā bẖa▫o bẖāgi▫ā har cẖarṇī cẖiṯ lā▫e Gurmukẖ sabaḏ kamā▫ī▫ai har vasai man ā▫e Gẖar mahal sacẖ samā▫ī▫ai jamkāl na sakai kẖā▫e ||2||

Then (bharam-u) wandering in other ideas (gaiaa) leave (laaey) by putting (chit-u) the mind with being at (charni) feet of, I .e submitting to commands of, (har-i) the Almighty When (sabad-u = word) Divine commands (kamaaeeai) are obeyed – the mind is purified and – (har-i) the Almighty (aaey = comes, vasai = abides) is found (man-i) in the mind.

Then (mahal-i = palace/abode) the Almighty (sach-i) of the Eternal (paaeeai) is found (ghar-i = in the house) in the mind and one remains (samaaeeai) absorbed/in obedience (sach-i) in the Eternal then (jamkaal-u = messenger of death) Divine justice (na sakai) cannot (khaaey) consume, i.e. take under control.  2.

ਨਾਮਾ ਛੀਬਾ ਕਬੀਰੁ ਜੋਲਾਹਾ ਪੂਰੇ ਗੁਰ ਤੇ ਗਤਿ ਪਾਈ॥ ਬ੍ਰਹਮ ਕੇ ਬੇਤੇ ਸਬਦੁ ਪਛਾਣਹਿਹਉਮੈ ਜਾਤਿ ਗਵਾਈ॥ ਸੁਰਿ ਨਰ ਤਿਨ ਕੀ ਬਾਣੀ ਗਾਵਹਿ ਕੋਇ ਨ ਮੇਟੈ ਭਾਈ॥੩॥

Nāmā cẖẖībā Kabīr jolāhā pūre gur ṯe gaṯ pā▫ī Barahm ke beṯe sabaḏ pacẖẖāṇėh ha▫umai jāṯ gavā▫ī Sur nar ṯin kī baṇī gāvahi ko▫e na metai bẖā▫ī ||3||

(Naama) Nam dev (chheeba) the fabric printer and Kabir (jolaaha) the weaver (paaee) obtained (gat-i) freedom from Divine justice (tay = from) by following (poorey) the perfect guru.

They (beytey = knower’s) found (brahm-u) the Almighty within, (pachhaanah-i) became aware of (sabad-u = word) Naam/Divine commands and (gavaaee = lost) gave up (jaat-i = class) being (haumai) egoistic, i.e. acting by own will.

Now (sar-i) god-like (nar) persons (gaavah-i = sing) read and follow (ki = of, tin = them) their (baani) compositions; (kaoey na) no one (meyttai = erases) talks against them, o (bhaai) brother. 3.

Note: The next verse refers to the story of Prahlad, a young devotee of God. His father Harnakashyap or Hanakash was a king who declared himself God and wanted everyone to worship him. Prahlad who had unwavering faith in God refused to obey, was tortured but was ultimately saved and his father killed by the godhead Narsingh, Narsimha. Harnakash has been described as ਦੈਤ (Dait) demon.

ਦੈਤ ਪੁਤੁ ਕਰਮ ਧਰਮ ਕਿਛੁ ਸੰਜਮ ਨ ਪੜੈ ਦੂਜਾ ਭਾਉ ਨ ਜਾਣੈ॥ਸਤਿਗੁਰੁ ਭੇਟਿਐਨਿਰਮਲੁ ਹੋਆ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੈ॥ਏਕੋ ਪੜੈ ਏਕੋ ਨਾਉ ਬੂਝੈ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ॥੪॥

Ḏaiṯ puṯ karam ḏẖaram kicẖẖ sanjam na paṛai ḏūjā bẖā▫o na jāṇai Saṯgur bẖeti▫ai nirmal ho▫ā an▫ḏin nām vakẖāṇai Ėko paṛai eko nā▫o būjẖai ḏūjā avar na jāṇai ||4||

(Dait putu) Prahlad (put-u) the son of (dait) the demon did not (paarrai) read of (kichh-u) (sanjam) control of senses or (jaanai) know any (karam dharam) religious rituals.

He (hoaa) was (nirmal-u = clean) freed of (haumai) ego and (bhheyttiai) met/found the Almighty (sati guru) true guru and (andin-u = everyday) always (vakhaanai = uttered) remembered (naam-u) Divine commands.

He (parrai) read and (boojhai) understood (eyko = one, naau = Naam/word) Divine commands; and (jaanai) knows/recognise (dooja avar) any other Master.

ਖਟੁ ਦਰਸਨ ਜੋਗੀ ਸੰਨਿਆਸੀ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੁਲਾਏ॥ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਾ ਗਤਿ ਮਿਤਿਪਾਵਹਿ ਹਰਿ ਜੀਉ ਮੰਨਿ ਵਸਾਏ॥ਸਚੀ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਗੈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ॥੫॥

Kẖat ḏarsan jogī sani▫āsī bin gur bẖaram bẖulā▫e Saṯgur sevėh ṯā gaṯ miṯ pāvahi har jī▫o man vasā▫e Sacẖī baṇī si▫o cẖiṯ lāgai āvaṇ jāṇ rahā▫e ||5||

Followers of (khatt-u) six (darsan) schools of Hindu philosophy, (jogi) Yogis and (saniaasi) mendicants all (bin guru bharam(bhulaae) misled (bharam-i) in delusion (bin-u) without (guru) the guru.

If they (seyvah-i = serve) obey (sati guru) the true guru that can (paavah-i) obtain (gati mit-i) high spiritual state of (vasaaey = cause to dwell) finding God (ma’nn-i) in the mind.

If their (chit-u) mind (laagai = attached) obeys (sachi = true, baani = words) Divine commands on the (Sachi bani) the Divine word they can (rahaaey) obviate (aavan-u = coming, jaan-u = going) cycles of births and deaths. 5.

ਪੰਡਿਤ ਪੜਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੁਲਾਏ॥ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁਪਇਆ ਬਿਨੁ ਸਬਦੈ ਮੁਕਤਿ ਨ ਪਾਏ॥ਜਾ ਨਾਉ ਚੇਤੈ ਤਾ ਗਤਿ ਪਾਏ ਜਾ ਸਤਿਗੁਰੁ ਮੇਲਿਮਿਲਾਏ॥੬॥

Pandiṯ paṛ paṛ vāḏ vakāṇėh bin gur bẖaram bẖulā▫e Lakẖ cẖa▫orāsīh fer pa▫i▫ā bin sabḏai mukaṯ na pā▫e Jā nā▫o cẖeṯai ṯā gaṯ pā▫e jā saṯgur mel milā▫e ||6||

(Pandit) the scholars of scriptures (parr-i parr-i) read them (vaad = arguments, vakhaaney = speak) to enter into arguments; (bin guru bharam) (bhulaaey) they go astray (bharam-i) in delusion without following (guru) the guru.

They cannot (mukat-i) liberation from (paiaa) being in (phey-u) going through (chauraasih) eighty four lakh life forms (bin-u = without) (sabdai = Word) Naam/Divine commands.

(Je) if they keep (naao) Naam/Divine commands (cheteey) in mind (ta) then they can (paaey) obtain (gat-i) freedom from incarnations; this happens (ji) when the Almighty (miley) leads to (meyl-i) find (sati guru) the true guru and obey him. 6.

ਸਤਸੰਗਤਿ ਮਹਿ ਨਾਮੁ ਹਰਿ ਉਪਜੈ ਜਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਭਾਏ ॥ ਮਨੁ ਤਨੁ ਅਰਪੀ ਆਪੁਗਵਾਈ ਚਲਾ ਸਤਿਗੁਰ ਭਾਏ॥ ਸਦ ਬਲਿਹਾਰੀ ਗੁਰ ਅਪੁਨੇ ਵਿਟਹੁ ਜਿ ਹਰਿ ਸੇਤੀ ਚਿਤੁਲਾਏ॥੭॥

Saṯsangaṯ mėh nām har upjai jā saṯgur milai subẖā▫e Man ṯan arpī āp gavā▫ī cẖalā saṯgur bẖā▫e Saḏbalihārī gur apune vitahu jė har seṯī cẖiṯ lā▫e ||7||

(Ja) when (sati guru) true guru (milai) is found and obeyed (subhaaey) with love then (ma hi) in his (sat sangat) holy company, awareness of (har-i) Divine (naam-u) commands (upjai = manifests) is obtained.

We should (gavaaee = lose) shed (aap-u = self) ego and (arpi = give) dedicate (man-u = mind) thoughts and (tan-u = body) actions (chlaa = walk) to comply (bhaaey) with will/instructions of (sati guru) the true guru. 

We should (sad) ever (bakihaari = be sacrifice, vittahu = to) adore (apuney = own) our guru (j-i) who (laaey) engages (chit) the mind (seyti) with obedience to (har-i) Almighty. 7.

Page 68

ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮੁ ਜੋ ਬਿੰਦੇ ਹਰਿ ਸੇਤੀ ਰੰਗਿ ਰਾਤਾ॥ਪ੍ਰਭੁ ਨਿਕਟਿ ਵਸੈ ਸਭਨਾ ਘਟ ਅੰਤਰਿਗੁਰਮੁਖਿ ਵਿਰਲੈ ਜਾਤਾ॥ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ॥੮॥੫॥੨੨॥

So barāhmaṇ barahm jo binḏe har seṯī rang rāṯāParabẖ nikat vasai sabẖnā gẖat anṯar gurmukẖ virlai jāṯā Nānak nām milai vadi▫ā▫ī gur kai sabaḏ pacẖẖāṯā ||8||5||22||

A Brahmin is one (Jo) who (bindey) knows about virtues and commands of (brahm-u) the Creator; he is (raata) imbued (seyti) with (rang-i) love of (har-i) the Almighty.

(Prabh-u) the Almighty (vasai) dwells (nikatt-i) nearby (antar-i) in (sabhna) all (ghatt) bodies/minds; (virlai) some rare person (gurmukh-i) who follows the guru (jaataa) knows/recognizes the Almighty being present.

Says third Nanak: (Vaddiaaee = greatness) the honour receiving awareness of Naam (milai) is received and the Almighty (pachhaataa) recognised within through (sabad-i = word) teachings of the guru. 8. 5. 22.

Note: This composition is on the subject of Sahj. It is the state in which a person remains steadfast under different conditions like joy or pain; loss or gain, success or failure and so on. It is the state of balance or equilibrium; it is poise. It is a steady state of mind. It is tranquillity. It is being honest and not wavering in adversity. In Gurbani Sahj is also the state when one transcends the three Gunas or ego modes of human behaviour and goes to the fourth or Turyia. In Sahj, goodness comes naturally and effortlessly.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆਨ ਜਾਇ ॥ ਪੜਿ ਪੜਿਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇਰਜਾਇ॥੧॥

Sirīrāg mėhlā 3 Sahjai no sabẖ locẖḏī bin gur pā▫i▫ā na jā▫e Paṛ paṛ pandiṯ joṯkī thake bẖekẖī bẖaram bẖulā▫e Gur bẖete sahj pā▫i▫ā āpṇī kirpā kare rajā▫e ||1||

Composition of the third Guru in Raga Siriraag (Sabh) all creation (lochdi) longs (no) for (sahjai) steadiness but it (na jaaey) cannot be (paiaa) obtained (bin-u) without the guru.

(Pandit) the priests (thakey) get tired (parr-i parr-i) reading scriptures and (joti/Jyotshi) and astrologers reading about astrology; they do not understand how to attain tranquillity and (bheykhi = with garb) the pretenders are (bhulaaey) misled (bharam-) in delusion.

(Sahj-u) steadiness is (paaiaa) obtained (rajaaey) by Divine will when the Almighty (kirpa karey) bestows (aapni = own) IT’s kindness to (bheyttey) find/follow the guru. 1.

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥ ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁਸੋਇ ॥੧॥ ਰਹਾਉ॥

Bẖā▫ī re gur bin sahj na ho▫e Sabḏai hī ṯe sahj ūpjai har pā▫i▫ā sacẖ so▫e ||1|| rahā▫o

(Rey) o (bhaaee) brother, (sahj-u) steadiness is not (hoey) attained (bin-u) without the guru.

(Sahj-u) steadiness (oopjai) comes (hi) only (tey) by – commitment – (sabdai = to the word) Naam/Divine commands, and (soey = that one) the One (sach-u) Eternal (har-i) Almighty (paaiaa) is found within. 1

Pause and reflect on this.

ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥ ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥ ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ॥੨॥

Sėhje gāvi▫ā thā▫e pavai bin sahjai kathnī bāḏ Sėhje hī bẖagaṯ ūpjai sahj pi▫ār bairāg Sahjai hī ṯe sukẖsāṯ ho▫e bin sahjai jīvaṇ bāḏ ||2||

(Gaaviaa = singing) praising and obeying God (sahjey = steadily) forever (pavai) is put (thaaey) in place, i.e. accepted; (bin-u) without (sahjai) steadiness – only for display – is (baad-i) useless (kathni) talk.

(bhagat-i) devotion (oopjai) develops (hi) only (sahjey) by steady faith; (piaar-i) love and (bairaag-i) longing develop (sahj-i) in a steady mind.

(Sukh-u) peace and (saa’nt-i) tranquillity (hoey) come (sahjai) with steadiness; (jeevan-u) life is (baad-i) wasted – achieves nothing – (bin-u) without (sahjai) steadiness of mind and effort. 2.

ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥ ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇਲਿਵ ਲਾਇ ॥ ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾਹਰਿ ਰਸੁ ਖਾਇ॥੩॥

Sahj sālāhī saḏā saḏā sahj samāḏẖ lagā▫e Sėhje hī guṇ ūcẖrai bẖagaṯ kare liv lā▫e Sabḏe hī har man vasai rasnā har ras kẖā▫e ||3||

One who seeks to find the Almighty (sahj-i) is steadily (saalaahi) praises/obeys the Almighty (sahj-i) with steady (samaadh-i lagaaey = being in deep meditation) focus.

S/he (sahjey hi) steadily (oocchrai) utters/praises (gun) Divine virtues and (karey) practices (bhagat-i) devotion/obedience (liv laaey) with focus.

(Har-i) the Almighty (vasai) abides/is remembered (man-i) in mind and (rasna) the tongue (khaaey = eats) enjoys (har-i) Divine (ras-u) elixir, i.e. enjoys praising the Almighty. 3.

ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥ ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆਸਚੀ ਕਾਰ ਕਮਾਇ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿਨੀ ਪਾਇਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ॥੪॥

Sėhje kāl vidāri▫ā sacẖ sarṇā▫ī pā▫e Sėhje har nām man vasi▫ā sacẖī kār kamā▫e Se vadbẖāgī jinī pā▫i▫ā sėhje rahe samā▫e ||4||

(Paaey = putting) placing the self in (sarnaaee = sanctuary) care and obedience of (sach) the Eternal, agent of (kaal-u = death) Divine justice is (viddaaria) kept away (sahjey) naturally.

Naam/Divine commands (sahjey = steadily) forever (vasiaa) abides in his/her (man-i) mind and s. he (kamaaey) carries out (sachi = true) Divine (kaar) task, i.e. obey the Almighty.

(Sey) those (jinni) who (paaiaa) find the Almighty within are (vaddbhaagi) fortunate; they (rahey) remain (sahjy) steadfastly (samaaey) absorbed in obeying the Almighty. 4.

ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥ ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈਜਲੈ ਜਲਾਇ ॥ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੂਕਈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥੫॥

Mā▫i▫ā vicẖ sahj Na ūpjai mā▫i▫ā ḏūjai bẖā▫e Manmukẖ karam kamāvṇe ha▫umai jalai jalā▫e Jamaṇmaraṇ Na cẖūk▫ī fir fir āvai jā▫e ||5||

(Sahj-u) steadiness of the mind does not (oopjai) come (vich-i) in (maaiaa) acting by self-will, (maaiaa) it leads to (doojai) other (bhaaey) ideas.

(Manmukh) a self-willed person – ignores the guru’s teachings -, (kamaavaney = does, karam = actions) acts (haumai) by self-will, is (jalai = burns) is restless him/her-self (and) (jalaaey = burns) makes others miserable.

His/her being in cycles of (ja’mman-u) births and (maran-u) death does not (chookaee) end; s/he (aavai = comes, jaaey = goes) is born to die (phir- phir-i) again and again. 5.

ਤ੍ਰਿਹੁ ਗੁਣਾ ਵਿਚਿ ਸਹਜੁ ਨ ਪਾਈਐ ਤ੍ਰੈ ਗੁਣ ਭਰਮਿ ਭੁਲਾਇ ॥ ਪੜੀਐ ਗੁਣੀਐ ਕਿਆਕਥੀਐ ਜਾ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਚਉਥੇ ਪਦ ਮਹਿ ਸਹਜੁ ਹੈ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ॥੬॥

Ŧarihu guṇā vicẖ sahj Na pā▫ī▫ai ṯarai guṇ bẖaram bẖulā▫e Paṛī▫ai guṇī▫ai ki▫ā kathī▫ai jā mundẖhu gẖuthā jā▫e Cẖa▫uthe paḏ mėh sahj hai gurmukẖ palai pā▫e ||6||

(Sahj-u) steadiness of mind is not (paaeeai) attained being (vich-i) in (trih-u) three (guna) attributes of ego actions – Tamas, Rajas, Sattva; one is (bhulaaey) misled in (bharam-i) delusion caused by (trai) the three (guru) attributes of ego action.

(Parreeai) reading, (guneeai) reflecting and (katheeai) giving discourses is (kiaa = what?) of no use (ja) if one (ghutha jaaey) strays, i.e. forgets, (munddhau = from root) Naam/Divine commands.

(Sahj-u) steadfastness lies (ma hi) in (chuthey) the fourth (pad) state – transcending the three attributes of ego action; it is (palai paaey = put in lap) received (gurmukh-i) with the guru’s guidance. 6.

ਨਿਰਗੁਣ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸਹਜੇ ਸੋਝੀ ਹੋਇ ॥ ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਭੁਲਿਆ ਸਹਜਿ ਮਿਲਾਇਸੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੭॥

Nirguṇ nām niḏẖān hai sėhje sojẖī ho▫e Guṇvanṯī salāhi▫ā sacẖe sacẖī so▫e Bẖuli▫ā sahj milā▫isī sabaḏmilāvā ho▫e ||7||

(Sojhi) awareness within of (naam-u) commands of (nirgun = attribute-less) the pristine Almighty (hoey) is obtained (sahjey) in a steady mind.

One who is (gunvanti = virtuous) aware of Divine virtues (saalaahiaa) praises/obeys the Almighty; (soey) such (sachey) a truthful person has (sachi) good (soey) reputation.

Those who (bhuliaa) have strayed (milaaisi) are united with the Almighty if they attain (sahj-i) poise; (milaava) union (hoey) happens (sabad-i = with word) with guidance of the guru. 7

ਬਿਨੁ ਸਹਜੈ ਸਭੁ ਅੰਧੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥ ਸਹਜੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਸਬਦਿਅਪਾਰਿ ॥ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਪੂਰੇ ਗੁਰ ਕਰਤਾਰਿ॥੮॥

Bin sahjai sabẖ anḏẖ hai mā▫i▫ā moh gubār Sėhje hī sojẖī pa▫ī sacẖai sabaḏ apār Āpe bakẖas milā▫i▫an pūre gur karṯār ||8||

It is (sabh-u) all (andh-u) darkness, i.e. one is unable to be aware of Naam within (bin-u = without) in absence (sahjai) of steadiness of mind; one then acts (gubaar-u = darkness) blinded by (moh-u) attachment to (maaiaa) the world-play.

It is (hi) only (sahjey) with steadiness of mind that (sojhi) awareness (sabad-i = of word) of Naam/commands (apaar-i) the Eternal (paee) is obtained – through the guru.

(Kartaar-i) the Creator (aapey) IT-self (bakhas-i) graciously (milaaian-u) leads to (poorey) the perfect guru – whose teachings provide poise. 8.

ਸਹਜੇ ਅਦਿਸਟੁ ਪਛਾਣੀਐ ਨਿਰਭਉ ਜੋਤਿ ਨਿਰੰਕਾਰੁ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਜੋਤੀਜੋਤਿ ਮਿਲਾਵਣਹਾਰੁ ॥ ਪੂਰੈ ਸਬਦਿ ਸਲਾਹੀਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ॥੯॥

Sėhje aḏisat pacẖẖāṇī▫ai nirbẖa▫o joṯ nirankār Sabẖnā jī▫ā kā ik ḏāṯā joṯī joṯ milāvaṇhār Pūrai sabaḏsalāhī▫ai jis ḏā anṯ Na pārāvār ||9||

(Adistt-u) the unseen (nirbhau = without fear) highest (nirankaar) Formless Almighty (pachhaaneeai) is recognised within (sahjey) in a steady mind as (jot-i) light/Spirit.

There is (ik-u) One (daataa = giver) Master of (sabhna) all (jeeaa) creatures who (milaavanhaar-u) unites (jot-i) the soul (jot-i) with the Supreme Spirit.

The Almighty (jis da = whose) who has no (ant-u) limit or (paaraavaar) boundary, i.e. is Infinite, (salaaheeai) should be praised (sabad-i = with word) with guidance of (poorai) the perfect guru. 9.

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਹਜਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥ ਅਨਦਿਨੁ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈਨਿਅਖੁਟ ਭਰੇ ਭੰਡਾਰ ॥ ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏਦੇਵਨਹਾਰ ॥੧੦॥੬॥੨੩॥
Gi▫ānī▫ā kā ḏẖan nām hai sahj karahi vāpār An▫ḏin lāhā har nām lain akẖut bẖare bẖandār Nānak ṯot na āvī ḏī▫e ḏevaṇhār ||10||6||23||

Awareness of (naam-u) Divine commands is (dhan-u) the wealth/capital of (giaaneeeeai) who know the self; they (karah-i) do (vaapaar-u = business) dealings, i.e. conduct themselves (sahj-i) remaining steadfast in obeying Naam

They (andin-u = every day) ever (lain-i = take) earn (laahaa) profit of (har-i) Divine Naam, (bhandaar = stores) the treasure of which is (bharey) full.

No (tott-i) shortage of Naam (aavaee) comes; (deyvanhaar = giver) the Almighty IT-self (deeay) gives, says third Nanak. 10. 6. 23.

Page 69

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਫੇਰੁ ਨ ਪਵੈ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਪੂਰੈਸਬਦਿ ਸਭ ਸੋਝੀ ਹੋਈ ਹਰਿ ਨਾਮੈ ਰਹੈ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3 Saṯgur mili▫ai pher Na pavai janam maraṇḏukẖ jā▫e Pūrai sabaḏ sabẖ sojẖī ho▫ī har nāmai rahai samā▫e ||1||

Composition of the third Guru in Raga Siriraag One is not (pavai) put in (pheyr-u) in cycles and (dukh-u) the pain of (janam) births and (maran) deaths (jaaey = leaves) is obviated (miliai) by finding/following (sati guru) the true guru.

(Sojhi) awareness of (sabh) everything (hoee) is obtained from (poorai) the perfect (sabad-i = with word) teachings of the guru and one (rahai) remains (samaaey) absorbed in obedience (naamai) to Naam/commands of (har-i) the Almighty – which keeps one away from vices and obviates rebirth. 1.

ਮਨ ਮੇਰੇ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਸਦ ਨਵਤਨੋ ਆਪਿ ਵਸੈ ਮਨਿਆਇ ॥ ੧ ॥ ਰਹਾਉ ॥

Man mere saṯgur si▫o cẖiṯ lā▫e Nirmal nām saḏ navṯano āp vasai man ā▫e ||1|| rahā▫o

(Meyrey) my (man) mind, (laaey = attach, chit-u = mind) pay attention (siau) to (sati guru) the true guru.

With this (nirmal-u) the pristine Naam (sad) ever (aaey = comes) is remembered and (vasai = abides) remains (navtano = new) fresh (man-i) in the mind. 1.

(Rahaau) dwell on this and reflect.

ਹਰਿ ਜੀਉ ਰਾਖਹੁ ਅਪੁਨੀ ਸਰਣਾਈ ਜਿਉ ਰਾਖਹਿ ਤਿਉ ਰਹਣਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁਮਰੈ ਗੁਰਮੁਖਿ ਭਵਜਲੁ ਤਰਣਾ ॥੨॥

Har jī▫o rākẖo apunī sarṇā▫ī ji▫o rākẖahi ṯi▫o rahṇā Gur kai sabaḏ jīvaṯ marai gurmukẖ bẖavjal ṯarṇā ||2||

O (jeeo) revered (har-i) Almighty, please (raakhahu) keep me in (apni) your (sanaaee = sanctuary) care and obedience; one (rahna) remains (tiau) that way (jiau) in which you (raakhah-i) keep, i.e. I have no other shelter.

One who (marai) dies (jeevat-u) alive, i.e. kills ego, (sabad-i = with word) guidance (kai) of the guru, such (Gurmukh-i) follower of the guru (tarna) swims across (bhavjal-u) the world-ocean, i.e. overcome temptations by keeping God in mind.

ਵਡੈ ਭਾਗਿ ਨਾਉ ਪਾਈਐ ਗੁਰਮਤਿ ਸਬਦਿ ਸੁਹਾਈ ॥ ਆਪੇ ਮਨਿ ਵਸਿਆ ਪ੍ਰਭੁ ਕਰਤਾਸਹਜੇ ਰਹਿਆ ਸਮਾਈ ॥੩॥

Vadai bẖāg nā▫o pā▫ī▫ai gurmaṯ sabaḏ suhā▫ī Āpe man vasi▫ā parabẖ karṯā sėhje rahi▫ā samā▫ī ||3||

Awareness of (naau) Naam (paaeeai) is obtained with (vaddai) good (bhaag-i) fortune – when God leads to the guru; life becomes (suhaaee) pleasant with compliance (sabad-i = by word) to Naam (gurmat-i) with the guru’s guidance.

(Aapey = self) the Almighty (vasiaa) abides (man-i) in mind and one remains (sahjey) steadfastly (smaaee = absorbed in obeying Naam. 3.)

ਇਕਨਾ ਮਨਮੁਖਿ ਸਬਦੁ ਨ ਭਾਵੈ ਬੰਧਨਿ ਬੰਧਿ ਭਵਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਫਿਰਿ ਫਿਰਿਆਵੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੪॥

Iknā manmukẖ sabaḏ na bẖāvai banḏẖan banḏẖ bẖavā▫i▫ā Lakẖ cẖa▫orāsīh fir fir āvai birthā janam gavā▫i▫ā ||4||

(Sabad-u = word) Divine commands are not (bhaavai) agreeable (ikna) to some (manmukhh-i) who act by self-will; they remain (bandh-i) bound (bandhan-i) in bondage to temptations/vices and (bhavaaiaa) go in cycles – of births and deaths.

Such a person (gavaaiaa = loses) wastes (janam-u) human birth – the opportunity to unite with God and – (aavai = comes) is born (phir-i phir-i) again and again in (chauraasih) eighty four lakh life forms. 4.

ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਹੈ ਸਚੈ ਸਬਦਿ ਰੰਗਿ ਰਾਤੇ ॥ ਅਨਦਿਨੁ ਗੁਣ ਗਾਵਹਿ ਸਦਨਿਰਮਲ ਸਹਜੇ ਨਾਮਿ ਸਮਾਤੇ ॥੫ ॥

Bẖagṯā man ānanḏ hai sacẖai sabaḏ rang rāṯe An▫ḏin guṇ gāvahi saḏ nirmal sėhje nām samāṯe ||5||

On the other hand, (bhagta) the devotees (raatey) are imbued (rang-i) with love (sachai) of the Eternal – obey God keeping vices away and – (hai) have (aanand-u) bliss.

They (sad) ever (andin-u = everyday) always (gaavah-i = sing) praise and emulate (gun) virtues of (nirmal) the pristine Almighty and remain (sahjey) steadfastly (smaatey = absorbed) in obedience (naam-i) of Naam. 5.

ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਬੋਲਹਿ ਸਭ ਆਤਮ ਰਾਮੁ ਪਛਾਣੀ ॥ ਏਕੋ ਸੇਵਨਿ ਏਕੁ ਅਰਾਧਹਿਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਣੀ ॥ ੬ ॥
Gurmukẖ amriṯ baṇī bolėh sabẖ āṯam rām pacẖẖāṇī Ėko sevan ek arāḏẖėh gurmukẖ akath kahāṇī ||6||

(Gurmukh-i) those who follow the guru (bolah-i) speak/remember (amrit) the life-giving (baani = word) Divine commands; they (pachhaani) recognise (aatam raam-u) the Almighty in (sabh) all.

They (seyvan-i = serve) obey (eyko) the only Master and (araadhah-i) invoke (eyk-u) the One; (kahaani) the story of (gurmukh-i) those who obey the guru (akath-u) cannot be described – they are unique. 6.

ਸਚਾ ਸਾਹਿਬੁ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਚ ਸਿਉ ਅਪੁਨੀਕਿਰਪਾ ਕਰੇ ਮਿਲਾਇ ॥੭॥
Sacẖā sāhib sevī▫ai gurmukẖ vasai man ā▫e Saḏā rang rāṯe sacẖ si▫o apunī kirpā kare milā▫e ||7||

(Sacha) the Eternal (sahib-u) Master (aaey) comes and (vasai) abides (man-i) in mind, i.e. is found, (seyveeai = serving) by obeying Naam – and dispelling other ideas – (gurmukh-i) with the guru’s guidance.

Those who (raatey) are imbued (rang-i) with love (siau) of (sach) the Eternal, IT (karey) bestows (kirpa) grace and (milaaey) unites with IT-self. 7.

Note: The next verse uses the expression ਸੁਤਿਆ ਦੇਇ ਜਗਾਇ (Sutia de jagaae = wakes up those asleep and gives them). It conveys that God grants benedictions without asking to those live in obedience. In practical terms it means every aspiration is fulfilled by the right method.

ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ਇਕਨਾ ਸੁਤਿਆ ਦੇਇ ਜਗਾਇ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ਨਾਨਕਸਬਦਿ ਸਮਾਇ॥੮॥੭॥੨੪॥
Āpe kare karā▫e āpe iknā suṯi▫ā ḏe▫e jagā▫e Āpe mel milā▫iḏā Nānak sabaḏ samā▫e ||8||7||24||

The Almighty (aapey) IT-self (karey) does and (karaaey) causes to do things, i.e. the creatures act according to the naural law of acting under influence of past deeds; some keep asking for benedictions and do not get while God (jagaaey) wakes (ikna) some and (dey) gives, i.e. are showered Divine grace.

The Almighty (aapey) IT-self (meyl-i) leads to find/obey the guru who (milaaida) unites with God (sabd-i) those who follow the guru’s guidance, says third Nanak. 8. 7. 24.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਮਨੁ ਨਿਰਮਲਾ ਭਏ ਪਵਿਤੁ ਸਰੀਰ ॥ ਮਨਿਆਨੰਦੁ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਭੇਟਿਆ ਗਹਿਰ ਗੰਭੀਰੁ ॥ਸਚੀ ਸੰਗਤਿ ਬੈਸਣਾ ਸਚਿ ਨਾਮਿ ਮਨੁਧੀਰ ॥੧॥

Sirīrāg mėhlā 3 Saṯgur sevi▫ai man nirmalā bẖa▫e paviṯ sarīr Man ānanḏ saḏā sukẖ pā▫i▫ā bẖeti▫ā gahir gambẖīr Sacẖī sangaṯ baisṇā sacẖ nām man ḏẖīr ||1||

Composition of the third Guru in Raag Siriraag (Man-u) the mind (Nirmala) is purified (seyveeai = serving) by following (sati guru) the true and (sareer = body) actions (bhaey) becomes (pavit-u) pure, i.e. free of vices.

(Man-i) the mind enjoys (aanand-u) bliss by (bheyttiaa) finding the Almighty (gah-ir gambheer-u) profound Almighty and (sadaa) ever (paaiaa) has (sukh-u) peace.

One obtains awareness of (naam-i) of Naam (sach-i) of the Eternal by (baisna = sitting) joining (sachi = true) holy (sangat-i) congregation; and (man-u) mind gets (dheer) comfort.

ਮਨ ਰੇ ਸਤਿਗੁਰੁ ਸੇਵਿ ਨਿਸੰਗੁ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਲਗੈ ਨ ਮੈਲੁ ਪਤੰਗੁ ॥ ੧ ॥ ਰਹਾਉ ॥

Man re saṯgur sev nisang Saṯgur sevi▫ai har man vasai lagai Na mail paṯang ||1|| rahā▫o

(Rey) o (man = mind) human being (seyv-i = serve) obey (sati guru) the true guru (nisang-u) without reservation.

(Har-i) the Almighty (vasai = abides) is found (man-i) in mind (seyviai = serving) by following the true guru and even (patang-u = insect) a bit of (mail-u) the dirt of ego does not (lagai) afflict. 1.

(Rahaau) dwell on this and reflect.

ਸਚੈ ਸਬਦਿ ਪਤਿ ਊਪਜੈ ਸਚੇ ਸਚਾ ਨਾਉ ॥ ਜਿਨੀ ਹਉਮੈ ਮਾਰਿ ਪਛਾਣਿਆ ਹਉ ਤਿਨਬਲਿਹਾਰੈ ਜਾਉ ॥ ਮਨਮੁਖ ਸਚੁ ਨ ਜਾਣਨੀ ਤਿਨ ਠਉਰ ਨ ਕਤਹੂ ਥਾਉ ॥ ੨ ॥
Sacẖai sabaḏ paṯ ūpjai sacẖe sacẖā nā▫o Jinī ha▫umai mār pacẖẖāṇi▫ā ha▫o ṯin balihārai jā▫o Manmukẖ sacẖ na jāṇnī ṯin ṯẖa▫ur na kaṯhū thā▫o ||2||

(Pat-i) honour (oopjai) is received by obedience (sabad-i = by the word) to Commands (sachai) of the Eternal; one who (sachey = true) truly obeys the Almighty gets (sachaa) good (naau) name.

Those (jinni) who (maar-i) kill/dispell (haumai) ego from the mind, they (pachhaaniaa = recognise) find the Almighty within; (hau) I (balihaarai jaau = am sacrifice) adore (tin) them.

(Manmukh) a self-willed person does not (jaanai) know/obey (sach-u = truth) Naam/Divine commands; s/he has no (tthaur thaau = place) solace (katahoo = anywhere) here and in the hereafter. 2.

ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਸਚੇ ਹੀ ਵਿਚਿ ਵਾਸੁ ॥ ਸਦਾ ਸਚਾ ਸਾਲਾਹਣਾ ਸਚੈ ਸਬਦਿਨਿਵਾਸੁ ॥ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਗੁਰਮਤੀ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥੩॥
Sacẖ kẖāṇā sacẖ painṇā sacẖe hī vicẖ vās Saḏā sacẖā salāhṇā sacẖai sabaḏ nivāsSabẖ āṯam rām pacẖẖāṇi▫ā gurmaṯī nij gẖar vās ||3||

Those for whom (sach-u) truth is (khaana) food as well as (painanaa) clothes, i.e. those feel satisfied living by Divine commands they remain (vaas-u = abode) absorbed (vich-i) in (sacey) the Eternal.

They (sadaa) ever (saalaahana) praise (sachaa) the Eternal and (nivaas-i = stay) remain in obedience (sabad-i = to the word) to commands (sachai) of the Eternal.

(Gurmati) with the guru’s guidance they (pachhaaniaa) recognise (aatam raam) the Almighty (sabh-u) everywhere and (vaas-u) live in (nij) own (ghar-i) home, i.e. they remain focussed on God within without wavering. 3.

ਸਚੁ ਵੇਖਣੁ ਸਚੁ ਬੋਲਣਾ ਤਨੁ ਮਨੁ ਸਚਾ ਹੋਇ ॥ ਸਚੀ ਸਾਖੀ ਉਪਦੇਸੁ ਸਚੁ ਸਚੇ ਸਚੀਸੋਇ ॥ ਜਿੰਨੀ ਸਚੁ ਵਿਸਾਰਿਆ ਸੇ ਦੁਖੀਏ ਚਲੇ ਰੋਇ ॥੪॥
Sacẖ vekẖaṇ sacẖ bolṇā ṯan man sacẖā ho▫e Sacẖī sākẖī upḏes sacẖ sacẖe sacẖī so▫e Jinnī sacẖvisāri▫ā se ḏukẖī▫e cẖale ro▫e ||4||

They (veykhan-u) see (sach-u) the Eternal in everyone/everywhere; they (bolna = speech) praise the Almighty; their (tan-u = body) actions and (man-u = mind) thoughts (hoey) become (sachaa = true) free from vices.

They follow (sachi) good (saakhi) advice and (updeys-u) instruction; such (sachey) truthful persons have (sachi) good (soey) reputation, i.e. good name in the world and honour in the hereafter.

On the other hand (ji’nni) those who (visaariaa) forget/ignore (sach-u = truth) Naam/Divine commands, (sey) they remain (dukheeay) in distress in life and (chaley) depart (roey) wailing/repenting – for being denied union with the Almighty. 4.

ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸੇ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਕੂਕ ਨ ਸੁਣੈਪੂਕਾਰ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥੫॥
Saṯgur jinī na sevi▫o se kiṯ ā▫e sansār Jam ḏar baḏẖe mārī▫ah kūk na suṇai pūkār Birthā janam gavā▫i▫ā mar jamėh vāro vār ||5||

Human birth is an opportunity to attain union with god with the guru’s guidance. (Jini) those who do not (seyvio = serve) obey (sati guru) the true guru; (kit-u) what for (sey) they (aaey) came (sansaar-i) to the world, i.e. they lose the opportunity to unite with the Almighty in human birth.

They are (badhey) are bound, taken to (dar-i = place) jurisdiction of jam) Divine justice and (maareeah-i) beaten/punished; there is none who can (sunai) listens to their (kook) wailing and (pookaar) entreaties, i.e. nothing can save them.

They (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain; they (mar-i) die and (ja’mmah-i) are born (vaaro vaar) again and again. 5.

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ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਸਤਿਗੁਰ ਸਰਣਾ ॥ ਸਤਿਗੁਰਿ ਸਚੁ ਦਿੜਾਇਆ ਸਦਾਸਚਿ ਸੰਜਮਿ ਰਹਣਾ ॥ ਸਤਿਗੁਰ ਸਚਾ ਹੈ ਬੋਹਿਥਾ ਸਬਦੇ ਭਵਜਲੁ ਤਰਣਾ ॥ ੬ ॥

Ėhu jag jalṯā ḏekẖ kai bẖaj pa▫e saṯgur sarṇā Saṯgur sacẖḏiṛā▫i▫ā saḏā sacẖ sanjam rahṇā Saṯgur sacẖā hai bohithā sabḏe bẖavjal ṯarṇā ||6||

Those who (deykh-i kai) seeing (eyh-u) this (jag-u) world (jalta) burning, i.e. those who realise prevalence of evil, (bhaj-i) run/hurry to (paey) place themselves (saran) in care and obedience of (sati guru) the true guru.

(Sati guru) the true guru (drirraaiaa) creates firm commitment to (sach-u = truth) Naam and advises to (rahna) remain in (sach = true) the right (sanjam-i) discipline.

(Sati guru) the true guru is (sachaa) the true (bohitha) ship; one (tarna = swims) gets across (bhavjal-u) the world-ocean of vices (sabdey = with word) by following the guru’s guidance. 6.

(Ih jagg jalta dekh kai) seeing this world ablaze – burning in the fire of vices and jealousy, (Bhaj-i paey) I rushed to (Sat guru sarna) seek the true guru’s sanctuary. The Sat guru (Sachu dirraaia) the guru made firm my belief in the Eternal God, (Sadaa sach sanjam rahna) and taught to ever lead a truthful and disciplined life. (Sat guru sacha hai hit ha) the true guru is the eternal ship (tarna) who takes us across (Sabde bhavjal) the world ocean through the Shabad. 6.

ਲਖ ਚਉਰਾਸੀਹ ਫਿਰਦੇ ਰਹੇ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀਥਕੇ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਈ ॥ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ਬਿਨੁ ਸਚੇ ਅਵਰੁ ਨ ਕੋਈ ॥ ੭ ॥

Lakẖ cẖa▫orāsīh firḏe rahe bin saṯgur mukaṯ Na ho▫ī Paṛ paṛ pandiṯ monī thake ḏūjai bẖā▫e paṯ kẖo▫ī Saṯgur sabaḏ suṇā▫i▫ā bin sacẖe avar Na ko▫ī ||7||

The souls (rahey) keep (phirdey) wandering/going through (chaurasih) eighty four lakh life forms; they do not (hoee) get (mukata-i) liberation – by attaining union with the Almighty – (bin-u) without following (sati guru) the true guru.

(Pandit) the learned scholars and (muni) silent sages (thekey) get tired (parr-i parr-i) reading – and following – texts which talk of (dojai) other (bhaaey) ideas and (khoee) lose (pat-i) honour, i.e. are rejected for union with the Almighty.

(Sati guru) the true guru (sunaaiaa = causes to hear) imparts (sabad-u = word) the teaching that there is (Na koee = not any) none (avar-u) other than (sachey) the Eternal – who can provide solace. 7.

ਜੋ ਸਚੈ ਲਾਏ ਸੇ ਸਚਿ ਲਗੇ ਨਿਤ ਸਚੀ ਕਾਰ ਕਰੰਨਿ ॥ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਆਸਚੈ ਮਹਲਿ ਰਹੰਨਿ ॥ ਨਾਨਕ ਭਗਤ ਸੁਖੀਏ ਸਦਾ ਸਚੈ ਨਾਮਿ ਰਚੰਨਿ ॥ ੮ ॥ ੧੭ ॥ ੮ ॥ ੨੫ ॥
Jo sacẖai lā▫e se sacẖ lage niṯ sacẖī kār karann Ŧinā nij gẖar vāsā pā▫i▫ā sacẖai mahal rahann Nānak bẖagaṯ sukẖī▫e saḏā sacẖai nām racẖann ||8||17||8||25||

Those (Jo) who (laaey = engaged) motivated (sachai) by the Eternal, (sey) they (lagey) apply themselves (sach-i = to truth) to obey Naam; they (kara’nn-i) comply with (kaar = task) Divine commands (sachi) truthfully.

They (paaiaa) obtain (vaasaa) to live in (nij) own (ghar-i) home, i.e. remain focussed within; they (raha’nn-i) stay (mahal-i) in palace (sachai) of the Eternal, i.e. remain absorbed in the Almighty.

(Bhagat) the devotees (rachann-i) remain engrossed in obeying (naam-i) Naam (sachai) of the Almighty and are (sadaa) ever (sukheeay) at peace, says third Nanak. 8. 17. 8. 25.