SGGS pp 422-424, Asa M: 3, Asttpadees 1-3

ਆਸਾ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ ਘਰੁ ੨

Āsā mėhlā 3 asatpaḏī▫ā gẖar 2

Composition of the third Guru in Raga Aasa, (asttpadeea) compositions of eight stanzas, (ghar-u 2) to be sung to the second beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace

ਸਾਸਤੁ ਬੇਦੁ ਸਿੰਮ੍ਰਿਤਿ ਸਰੁ ਤੇਰਾ ਸੁਰਸਰੀ ਚਰਣ ਸਮਾਣੀ ॥ਸਾਖਾ ਤੀਨਿ ਮੂਲੁ ਮਤਿ ਰਾਵੈ ਤੂੰ ਤਾਂ ਸਰਬ ਵਿਡਾਣੀ ॥੧॥
Sāsaṯ beḏ simriṯ sar ṯerā sursarī cẖaraṇ samāṇī. Sākẖā ṯīn mūl maṯ rāvai ṯūʼn ṯāʼn sarab vidāṇī. ||1||

O Almighty, (saasat-u) the six Shaasras, (beyd) the four Vedas and (simrit-i) and twenty seven Smritis, are (teyra) Your (sar-u = pool) ocean of Naam/virtues and (sur-sari = river of gods) the River Ganga/Ganges (samaani) merges in Your (charan) feet – bath in Ganga is being absorbed in You. i.e. one who lives by Your Naam achieves what people seek by study of scriptures and going to pilgrimages.
(Mat-i) the human intellect (raavai) understands (teen-i) the three (saakha = branches) gunas/modes of material nature, namely Tamas, Rajas and Sattva; You are (mool-u = root) the origin of this world-play, but (too’n) you are (viddaani) different from it (sarab) all. 1.

ਤਾ ਕੇ ਚਰਣ ਜਪੈ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥
Ŧā ke cẖaraṇ japai jan Nānak bole amriṯ baṇī. ||1|| rahā▫o.

(Jan-u) the servant Nanak (japai) remembers (charan) the feet (tai kai) of that Master -. Being in service of the Master, and (bolai) utters (amrit) the life-giving (baani) words – describing Divine virtues. 1
(Rahaau) dwell and reflect on this.

ਤੇਤੀਸ ਕਰੋੜੀ ਦਾਸ ਤੁਮ੍ਹ੍ਹਾਰੇ ਰਿਧਿ ਸਿਧਿ ਪ੍ਰਾਣ ਅਧਾਰੀ ॥ਤਾ ਕੇ ਰੂਪ ਨ ਜਾਹੀ ਲਖਣੇ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੨॥
Ŧeṯīs karoṛī ḏās ṯumĥāre riḏẖ siḏẖ parāṇ aḏẖārī. Ŧā ke rūp na jāhī lakẖ▫ṇe ki▫ā kar ākẖ vīcẖārī. ||2||

O Almighty, some people worship (teytees karorri = thirty three crore) three hundred thirty million gods, but they (daas tumhaarey = your servants) owe allegiance to You; some people believe in (ridh-i sidh-i) occult powers but You are their (praan adhaari) support for life i.e. people use them in Your name.
(roop) the forms (ta key) of that Master (na jaaee) cannot be (lakhney) comprehended; (kia kar-i) what do I make of IT’s virtues to (aakh-i) say and (veechaari) contemplate. 2.

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ਤੀਨਿ ਗੁਣਾ ਤੇਰੇ ਜੁਗ ਹੀ ਅੰਤਰਿ ਚਾਰੇ ਤੇਰੀਆ ਖਾਣੀ॥ਕਰਮੁ ਹੋਵੈ ਤਾ ਪਰਮਪਦੁ ਪਾਈਐ ਕਥੇ ਅਕਥ ਕਹਾਣੀ॥੩॥
Ŧīn guṇā ṯere jug hī anṯar cẖāre ṯerī▫ā kẖāṇī. Karam hovai ṯā param paḏ pā▫ī▫ai kathe akath kahāṇī. ||3||

O Almighty, the four (jug) ages, (chaarey) the four (khaani) types of life-forms, and conduct of the humans according to (teen-i) the three (gunaa) attributes of egoistic nature are all (antar-i = within) ==created (terey = your) by you.
When (karam-u hovai = grace bestowed) you are kind – the human overcomes the three gunas and (paaeeai) attains (param) the supreme (pad = status) state – of being absorbed in you; s/he can then (kathey = talks) describe (akath) the indescribable (kahaani) story i.e. it is with your grace that one understands your virtues. 3.

ਤੂੰ ਕਰਤਾ ਕੀਆ ਸਭੁ ਤੇਰਾ ਕਿਆ ਕੋ ਕਰੇ ਪਰਾਣੀ ॥ਜਾ ਕਉ ਨਦਰਿ ਕਰਹਿ ਤੂੰ ਅਪਣੀ ਸਾਈ ਸਚਿ ਸਮਾਣੀ ॥੪॥
Ŧūʼn karṯā kī▫ā sabẖṯerā ki▫ā ko kare parāṇī. Jā ka▫o naḏar karahi ṯūʼn apṇī sā▫ī sacẖ samāṇī. ||4||

(Too’n) You are (karta) the Creator and (sabh-u) everything is (keeaa) created (teyra = your) by you; (praani) the creatures can (karey) do (kiaa = what?) nothing, i.e. everything happens by the natural process.
(Ja kau) one on whom (too’n) You (karah-i) bestow (aapni = own) Your (nadar-i = glance) grace, (saaee) only that person – overcomes material nature and – (samaan-i) merges with You, (sach-i) the Eternal. 4.

ਨਾਮੁ ਤੇਰਾ ਸਭੁ ਕੋਈ ਲੇਤੁ ਹੈ ਜੇਤੀ ਆਵਣ ਜਾਣੀ ॥ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਹੋਰ ਮਨਮੁਖਿ ਫਿਰੈ ਇਆਣੀ ॥੫॥
Nām ṯerā sabẖ ko▫ī leṯ hai jeṯī āvaṇ jāṇī. Jā ṯuḏẖ bẖāvai ṯā gurmukẖ būjẖai hor manmukẖ firai i▫āṇī. ||5||

(Jeyti = as many) all (aavan jaani = born to die) the mortal creatures (leyt) utter (teyra) Your (naam-u) name i.e. everyone talks about You.
But only (ja) when (bhaavai = pleases) decided by (tudh-u) You, one (ta) then finds the guru, (boojhai) understands Divine virtues and commands (gurmukh-i) with the guru’s guidance; (hor) others (manmukh-i = self-willed) who do not follow the guru (phirai) wander (iaani) in ignorance – and continues in cycles of reincarnation. 5.

ਚਾਰੇ ਵੇਦ ਬ੍ਰਹਮੇ ਕਉ ਦੀਏ ਪੜਿ ਪੜਿ ਕਰੇ ਵੀਚਾਰੀ ॥ਤਾ ਕਾ ਹੁਕਮੁ ਨ ਬੂਝੈ ਬਪੁੜਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੀ ॥੬॥
Cẖāre veḏ barahme ka▫o ḏī▫e paṛ paṛ kare vīcẖārī. Ŧā kā hukam na būjẖai bapuṛā narak surag avṯārī. ||6||

The Almighty Brahma (kau dee-ey) gave (chaarey) the four (veyd) Vedas, by (parr-i parr-i) to read and (karey veechaari) contemplate/understand.
But the poor Brahma does not (boojhai) understand/obey (ta ka) IT’s (hukam-u) commands and instead people have been made to believe in (avtaari = coming down) going to (narak-i) hell and (surag-i) and heaven – based on rituals and superstitions. 6.

ਜੁਗਹ ਜੁਗਹ ਕੇ ਰਾਜੇ ਕੀਏ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥ਤਿਨ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥
Jugah jugah ke rāje kī▫e gāvahi kar avṯārī. Ŧin bẖī anṯ na pā▫i▫ā ṯā kā ki▫ā kar ākẖ vīcẖārī. ||7||

The Creator (kee-ey) made (raajey) kings – like Rama and Krishna – (key) of (jugah jugah) different ages whom the creatures (gaavah-i = sing) praise (kar-i) taking them (avtaari) as incarnations of Vishnu. 
But (tin) they (bhi) also could not (ant paaia) understand (ta ka = its) IT, the Creator. (Kiaa) what can I (veechaari = helpless) a lowly person (kar-i) make and (aakh-i) talk of the Master. 7.

ਤੂੰ ਸਚਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਸਾਚਾ ਦੇਹਿ ਤ ਸਾਚੁ ਵਖਾਣੀ ॥ਜਾ ਕਉ ਸਚੁ ਬੁਝਾਵਹਿ ਅਪਣਾ ਸਹਜੇ ਨਾਮਿ ਸਮਾਣੀ ॥੮॥੧॥੨੩॥
Ŧūʼn sacẖā ṯerā kī▫ā sabẖ sācẖā ḏėh ṯa sācẖ vakẖāṇī. Jā ka▫o sacẖ bujẖāvėh apṇā sėhje nām samāṇī. ||8||1||23||

O Almighty, (too’n) you are (sacha) Eternal and (sabh-u) all (teray) your (keeaa) creation is (saacha) real – where everyone is play his/her role; one whom you (deyh-i) give this understanding that person can (vakhaani) describe (saach-u = truth) Naam/Divine virtues and commands.
(Ja kau) one to whom You (bujhaavah-i) give the understanding of (apna = own) Your (sach-u) Naam s/he is (sahjey) instinctively (samaani) absorbed/conforms (naam-i) to Your virtues – in life and his/her soul merges with you on death. 8. 1. 23.

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ਆਸਾ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰ ਹਮਰਾ ਭਰਮੁ ਗਵਾਇਆ ॥ਹਰਿ ਨਾਮੁ ਨਿਰੰਜਨੁ ਮੰਨਿ ਵਸਾਇਆ ॥ਸਬਦੁ ਚੀਨਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥੧॥
Āsā mėhlā 3. Saṯgur hamrā bẖaram gavā▫i▫ā. Har nām niranjan man vasā▫i▫ā.
Sabaḏ cẖīn saḏā sukẖ pā▫i▫ā. ||1||

Composition of the third Guru in Raga Aasa. (Satigur) the true guru has (gavaaia) dispelled (hamra) my (bharam-u) delusion and (vasaaia = caused to abide) giving understanding of (niranjan-u) the pristine (naamu) Divine virtues (ma’nn-i) in my mind.
(Cheen-i = recognizing) understanding (sabad-u = word) the guru’s teachings – and following them – I (sadaa) ever (paaia = obtain) have (sukh-u) peace of mind. 1.

ਸੁਣਿ ਮਨ ਮੇਰੇ ਤਤੁ ਗਿਆਨੁ ॥ਦੇਵਣ ਵਾਲਾ ਸਭ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਮੁ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥
Suṇ man mere ṯaṯ gi▫ān. Ḏevaṇ vālā sabẖ biḏẖ jāṇai gurmukẖ pā▫ī▫ai nām niḏẖān. ||1|| rahā▫o.

My mind, (sun-i) listen to the (tat-u) essence of (giaan-u) knowledge
(Deyvan vaala = giver) the beneficent Master (jaanai) knows (sabh) all (bidh-i) methods – knows all the ways people employ to find IT – but (nidhaan-u) the treasure (naam-u) the Master IT-self (paaiai) is found (gurmukh-i) by following the guru’s teachings. 1
(Rahaau) dwell and contemplate this.

ਸਤਿਗੁਰ ਭੇਟੇ ਕੀ ਵਡਿਆਈ ॥ਜਿਨਿ ਮਮਤਾ ਅਗਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝਾਈ ॥ਸਹਜੇ ਮਾਤਾ ਹਰਿ ਗੁਣ ਗਾਈ ॥੨॥
Saṯgur bẖete kī vadi▫ā▫ī. Jin mamṯā agan ṯarisnā bujẖā▫ī. Sėhje māṯā har guṇ gā▫ī. ||2||

This is (vaddiaaee) the greatness of (bhettey = meeting) finding (satigur) the true guru and following his teachings (jin-i) which (bujhaaee) extinguishes (agan-i) the fire of (mamta) ego and (trisna) craving – through the virtue of contentment;
I am now (sahjey) naturally (maata = intoxicated) absorbed in (gaai) singing (gun) virtues of (har-i) the Almighty – and experience peace of mind. 2.

ਵਿਣੁ ਗੁਰ ਪੂਰੇ ਕੋਇ ਨ ਜਾਣੀ ॥ਮਾਇਆ ਮੋਹਿ ਦੂਜੈ ਲੋਭਾਣੀ ॥ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਹਰਿ ਬਾਣੀ ॥੩॥
viṇ gur pūre ko▫e na jāṇī. Mā▫i▫ā mohi ḏūjai lobẖāṇī. Gurmukẖ nām milai har baṇī. ||3||

One cannot (jaani) know this from (koey) any one (vin-u) except (poorey) the perfect guru; people (lobhaani) charm of (moh-i) lures of (maaia) the world-play and engage in (doojai) dualism –looking to others than the Master.
Awareness of (har-i naam-u) Divine commands (milai) is obtained (gurmukh-i) from the guru through his (baani) word – with which they can overcome attachment to the world-play. 3.

ਗੁਰ ਸੇਵਾ ਤਪਾਂ ਸਿਰਿ ਤਪੁ ਸਾਰੁ ॥ਹਰਿ ਜੀਉ ਮਨਿ ਵਸੈ ਸਭ ਦੂਖ ਵਿਸਾਰਣਹਾਰੁ ॥ਦਰਿ ਸਾਚੈ ਦੀਸੈ ਸਚਿਆਰੁ ॥੪॥
Gur sevā ṯapāʼn sir ṯap sār. Har jī▫o man vasai sabẖḏūkẖ visāraṇhār. Ḏar sācẖai ḏīsai sacẖiār. ||4||

(Seyva = service) following the guru’s teachings is (saar-u = sublime) the most superior (tap) purification (sir-i) above all (tapaa’n) asceticism.
By this (jeeo) the revered (har-i) Almighty, (visaaranhaar = causes to forget) the banisher of (sabh) all (dookh) pain, (vasai) abides (man-i) in the mind i.e. the guru teaches to remember the Almighty – and imbibe IT’s virtues.
S/he (deesai) is seen (sachiaar-u) genuine – who has led life as expected – (dar-i) at the court of, i.e. by, (saachai) the Eternal Master. 4.

ਗੁਰ ਸੇਵਾ ਤੇ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਹੋਇ ॥ਆਪੁ ਪਛਾਣਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥ਸਾਚੀ ਬਾਣੀ ਮਹਲੁ ਪਰਾਪਤਿ ਹੋਇ ॥੫॥
Gur sevā ṯe ṯaribẖavaṇ sojẖī ho▫e. Āp pacẖẖāṇ har pāvai so▫e. Sācẖī baṇī mahal parāpaṯ ho▫e. ||5||

(Tey) by (seva = service) following the teachings of the guru, one (hoey) gets (sojhi) understanding – of the virtues of – the Master of (tribhavan = three worlds) the universe.
(So) that person (pachaan-i) recognizes (aap-u) the self – looks within – and (paavai) finds (soey = that one) the One (har-i) Almighty.
(Mahal-u = Divine palace) the Almighty (hoey) is (paraapat-i) found i.e. one reaches the Almighty, by following (saachi baani) Words of Truth – the guru’s teachings. 5.

ਗੁਰ ਸੇਵਾ ਤੇ ਸਭ ਕੁਲ ਉਧਾਰੇ ॥ਨਿਰਮਲ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰੇ ॥ਸਾਚੀ ਸੋਭਾ ਸਾਚਿ ਦੁਆਰੇ ॥੬॥
Gur sevā ṯe sabẖ kul uḏẖāre. Nirmal nām rakẖai ur ḏẖāre. Sācẖī sobẖā sācẖḏu▫āre. ||6||

One (udhaarey = lifts) brings good name to (sabh) all his/her (kul) lineage from vices (tey) by (seyva = service) obedience of the guru. S/he (rakhai) keeps (nirmal) the pristine (naam-u) Divine virtues (dhaarey) imbedded (ur-i) in the mind.
Such a person receives (saachi) lasting (sobha) glory (duaarey) in court (saach-i) of the Eternal – is honourably accepted for union with the Creator. 6.

ਸੇ ਵਡਭਾਗੀ ਜਿ ਗੁਰਿ ਸੇਵਾ ਲਾਏ ॥ਅਨਦਿਨੁ ਭਗਤਿ ਸਚੁ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ॥ਨਾਮੇ ਉਧਰੇ ਕੁਲ ਸਬਾਏ ॥੭॥
Se vadbẖāgī jė gur sevā lā▫e. An▫ḏin bẖagaṯ sacẖ nām driṛ▫ā▫e. Nāme uḏẖre kul sabā▫e. ||7||

(Ji) those who (laaey) are put (seyva) to service (gur-i) by the guru i.e. those whom the guru instructs and they follow his teachings, (sey) they are (vaddbhaagi) fortunate;
they (drirraaey) develop firm faith in (sach-u naam-u) the eternal Divine virtues and (andin = daily) ever (bhagat-i = devotion) live by Divine virtues and commands.
(Naamey) living by Divine virtues and commands, (sabaaey) their entire (kul) lineage (udhrey) gets a good name. 7.

ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਰਖਹੁ ਉਰਿ ਧਾਰਿ ॥ਹਰਿ ਭਗਤੀ ਰਾਤੇ ਮੋਖ ਦੁਆਰੁ ॥੮॥੨॥੨੪॥
Nānak sācẖ kahai vīcẖār. Har kā nām rakẖahu ur ḏẖār. Har bẖagṯī rāṯe mokẖḏu▫ār. ||8||2||24||

Nanak (kahai = says) expresses this (saach-u = true) truthful (veechar-u) thought.
(Rakhahu) keep (naam-u) virtues of (har-i) the Almighty (dhaar-i) imbedded (ur-i) in the mind – as guide for life.
Those (raatey) imbued with (bhagti) devotion/obedience – to the Almighty, get to (duaar-u) the gate of (mokh) salvation i.e. are accepted for union with the Creator and freed from reincarnations. 8. 2. 24.

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Note: In this Shabad the guru lays emphasis on understanding Sabad or Divine commands to live in obedience to them.

ਆਸਾ ਮਹਲਾ ੩ ॥ ਆਸਾ ਆਸ ਕਰੇ ਸਭੁ ਕੋਈ ॥ਹੁਕਮੈ ਬੂਝੈ ਨਿਰਾਸਾ ਹੋਈ ॥ਆਸਾ ਵਿਚਿ ਸੁਤੇ ਕਈ ਲੋਈ ॥ਸੋ ਜਾਗੈ ਜਾਗਾਵੈ
ਸੋਈ ॥੧॥
Āsā mėhlā 3.Āsā ās kare sabẖ ko▫ī. Hukmai būjẖai nirāsā ho▫ī. Āsā vicẖ suṯe ka▫ī lo▫ī. So jāgai jāgāvai so▫ī. ||1||

Composition of the third Guru in Raga Aasa. (Sabh koee) every one (karey = does) has expectation of benefit somehow.
But one who (boojhai = understands) accepts (hukmai = Divine commands) the laws of nature (hoee) becomes (niraasa) without expectation/desire-less in effort.

(Kaee) some (loee) people (sutey = asleep) remain lost (vich-i) in (aasa) desires.
(So) they (jaagai) wake up/become alert when (soee = that) the Almighty, (jaagaavai) awakens them – i.e. motivation to accept Divine commands/laws of nature comes by Divine grace. 1.

ਸਤਿਗੁਰਿ ਨਾਮੁ ਬੁਝਾਇਆ ਵਿਣੁ ਨਾਵੈ ਭੁਖ ਨ ਜਾਈ ॥ਨਾਮੇ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੈ ਨਾਮੁ ਮਿਲੈ ਤਿਸੈ ਰਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Saṯgur nām bujẖā▫i▫ā viṇ nāvai bẖukẖ na jā▫ī. Nāme ṯarisnā agan bujẖai nām milai ṯisai rajā▫ī. ||1|| rahā▫o.

(Satigur-i) the true guru (bujhaaia) enables one to understand/accept (naam-u) Divine virtues and commands; (vin-u) without (naavai) Naam (bhukh = hunger) craving/expectations do not (jaai) leave.
(agan-i) the fire of (trisna) craving (bujhai) is extinguished (naamey) by Naam; and Naam (milai) is received by (tisai = of that) Divine (rajaai = will) grace i.e. it is by Divine grace that one receives and believes in/accepts Divine virtues and commands. 1
(Rahaau) dwell on this and contemplate.

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ਕਲਿ ਕੀਰਤਿ ਸਬਦੁ ਪਛਾਨੁ ॥ਏਹਾ ਭਗਤਿ ਚੂਕੈ ਅਭਿਮਾਨੁ ॥ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਹੋਵੈ ਪਰਵਾਨੁ ॥ਜਿਨਿ ਆਸਾ ਕੀਤੀ ਤਿਸ ਨੋ ਜਾਨੁ ॥੨॥
Kal kīraṯ sabaḏ pacẖẖān. Ėhā bẖagaṯ cẖūkai abẖimān. Saṯgur sevi▫ai hovai parvān. Jin āsā kīṯī ṯis no jān. ||2||

(Kal-i) in this Dark Age, one should (keerat-i) praise Divine virtues and (pachhaan-u = recognize) understand (sabad-u = word) commands.
(Ehaa) this is (bhagat-i) the devotion with which (abhimaan-u) pride (chookai) ends
by (seyviai = serving) following the teachings of (satgur-u) the true guru one (hovai) is (parvaan-u) accepted – for union with the Creator.
One should try to (jaan-u) know (tis no = that) the One who (keeti) creates (aasa) expectations i.e. understand Divine commands/laws of nature to avoid being attached to expectations. 2.

ਤਿਸੁ ਕਿਆ ਦੀਜੈ ਜਿ ਸਬਦੁ ਸੁਣਾਏ ॥ਕਰਿ ਕਿਰਪਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ਇਹੁ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਏ ॥ਹੁਕਮੈ ਬੂਝੇ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥੩॥
Ŧis ki▫ā ḏījai jė sabaḏ suṇā▫e. Kar kirpā nām man vasā▫e. Ih sir ḏījai āp gavā▫e. Hukmai būjẖe saḏā sukẖ pā▫e. ||3||

Question: (Kiaa) What should one (deejay = give) offer to (tis-u) that person (ji) who (sunaaey = causes to hear) makes aware of (sabad-u) Divine commands.
And (kar-i kirpa) is kind to guide on how(vasaaey = cause to abide) keep Naam (man-i) in the mind?
Answer: One should (gavaaey = lose) give up (aap-u = self) pride and (deejai) offer (ih-u sir-u= this head) the self, i.e. act selflessly.
One who (boojhai = understands) accepts and obeys (hukmai) Divine commands, (sadaa) ever (paaey = obtains) experiences (sukh-u) peace/comfort. 3.

ਆਪਿ ਕਰੇ ਤੈ ਆਪਿ ਕਰਾਏ ॥ਆਪੇ ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਸਾਏ ॥ਆਪਿ ਭੁਲਾਵੈ ਆਪਿ ਮਾਰਗਿ ਪਾਏ ॥ਸਚੈ ਸਬਦਿ ਸਚਿ ਸਮਾਏ ॥੪॥
Āp kare ṯai āp karā▫e. Āpe gurmukẖ nām vasā▫e. Āp bẖulāvai āp mārag pā▫e. Sacẖai sabaḏ sacẖsamā▫e. ||4||

The Almighty (aap-i) IT-self (karey) creates the creatures (tai) and (karaaey) causes them to do – their allotted tasks.
IT-self – enables them to find the guru and (gurmukh-i) with the guru’s guidance (vasaaey = abide) remember (naam-u) Divine virtues and commands.
IT-self (bhulaavai) leads people astray and IT-self (paaey) puts them on the right (maarag-i) path.
It is by conformance to (sachai = eternal) Divine (sabad-i) commands that one (samaaey) merges with (sach-i) the Eternal. 4.

ਸਚਾ ਸਬਦੁ ਸਚੀ ਹੈ ਬਾਣੀ ॥ਗੁਰਮੁਖਿ ਜੁਗਿ ਜੁਗਿ ਆਖਿ ਵਖਾਣੀ ॥ਮਨਮੁਖਿ ਮੋਹਿ ਭਰਮਿ ਭੋਲਾਣੀ ॥ਬਿਨੁ ਨਾਵੈ ਸਭ ਫਿਰੈ ਬਉਰਾਣੀ ॥੫॥
Sacẖā sabaḏ sacẖī hai baṇī. Gurmukẖ jug jug ākẖ vakẖāṇī. Manmukẖ mohi bẖaram bẖolāṇī. Bin nāvai sabẖ firai ba▫urāṇī. ||5||

(Sabad-u) Divine commands are (sacha) eternal and so are (baani = word) the guru’s teachings.
(Jug-i jug-i) through the ages (gurmukh-i) those following the guru’s teachings have (aakh-i vakhaani) uttered/ remembered – and acted upon them.
but (manmukh-i) the self-willed persons – have not listened to the guru and – and have (bholaani) gone astray (bharam-i) in delusion to (moh-i) be attached to the world-play;
those living (bin-u) without (naavai/naam) Divine virtues and commands (sabh) all (phirai) wander (bauraani = in madness) aimlessly. 5.

ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕਾ ਮਾਇਆ ॥ਮੂਰਖਿ ਪੜਿ ਪੜਿ ਦੂਜਾ ਭਾਉ ਦ੍ਰਿੜਾਇਆ ॥ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਦੁਖੁ ਸਬਾਇਆ ॥

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥੬॥
Ŧīn bẖavan mėh ekā mā▫i▫ā. Mūrakẖ paṛ paṛḏūjā bẖā▫o driṛ▫ā▫i▫ā. Baho karam kamāvai ḏukẖ sabā▫i▫ā. Saṯgur sev saḏā sukẖ pā▫i▫ā. ||6||

(Eyka = one) the same (maaia) Divine world-play/natural laws are present (mah-i) in (teen-i bhavan = three regions) the whole universe i.e. everything happens as the Creator directs.
But (parr-i-i parr-i) after reading Smritis and Bible etc (moorakh-i) an unmindful person (drirraaia) develops firm (bhaau = love) belief in (dooja) duality, i.e. that there are other powers.
They forget Divine commands and (kamaavai) perform (bah-u) numerous (karam) rituals and (sabaaia = all) only suffers (dukh-u) pain – since s/he achieves nothing.
It is by (seyv-i = serving) following the teachings of (satigur) the true guru – one obeys Divine commands and – (sadaa = ever) ever (paaia = obtain) experiences (sukh-u) comfort, i.e. that brings satisfaction. 6.

ਅੰਮ੍ਰਿਤੁ ਮੀਠਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ਅਨਦਿਨੁ ਭੋਗੇ ਹਉਮੈ ਮਾਰਿ ॥ਸਹਜਿ ਅਨੰਦਿ ਕਿਰਪਾ ਧਾਰਿ ॥ਨਾਮਿ ਰਤੇ ਸਦਾ ਸਚਿ ਪਿਆਰਿ ॥੭॥
Amriṯ mīṯẖā sabaḏ vīcẖār. An▫ḏin bẖoge ha▫umai mār. Sahj anand kirpā ḏẖār. Nām raṯe saḏā sacẖ pi▫ār. ||7||

(Veechaar-i) contemplating (sabad-u) Divine commands and obeying them is like drinking a (meettha) sweet (amrit) life-giving elixir – is satisfying.
and by (maar-i = killing) dissolving (haumai) ego, one can (bhogey) enjoys this elixir it (andin-u) forever.
(Kirpa dhaar-i) with Divine grace, one experiences (anand) bliss (sahj-i) naturally.

Those (ratey = dyed) imbued (naam-i) with Divine virtues and commands are absorbed (piaar-i) in love (sach-i) of the Eternal. 7.

ਹਰਿ ਜਪਿ ਪੜੀਐ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥ਹਰਿ ਜਪਿ ਪੜੀਐ ਹਉਮੈ ਮਾਰਿ ॥ਹਰਿ ਜਪੀਐ ਭਇ ਸਚਿ ਪਿਆਰਿ ॥

ਨਾਨਕ ਨਾਮੁ ਗੁਰਮਤਿ ਉਰਧਾਰਿ ॥੮॥੩॥੨੫॥
Har jap paṛī▫ai gur sabaḏ vīcẖār. Har jap paṛī▫ai ha▫umai mār. Har japī▫ai bẖa▫e sacẖ pi▫ār. Nānak nām gurmaṯ ur ḏẖār. ||8||3||25||

We should (parreeai) read (gur sabad-u) the guru’s word and (veechaar-i) contemplating it (har-i jap-i) keeping the Almighty in mind.
We should (maar-i) kill (haumai) ego and then (parreeai = study) contemplate (har-i jap-i) Divine commands.
We should (japiai) remember the Almighty with (bha-i = fear) respectful (piaar-i) love for (sach-i) for the Eternal.
One should (ur dhaar-i) keep in mind (naam-u) Divine virtues and commands (gurmati) with the guru’s guidance, says third Nanak. 8. 2. 25.