SGGS pp 1237-1239, Saarag Ki Vaar, Paurris 1-5.

 

ਸਾਰੰਗ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਰਾਇ ਮਹਮੇ ਹਸਨੇ ਕੀ ਧੁਨਿ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārang kī vār mėhlā 4 rā▫e mahme hasne kī ḏẖuian  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) a ballad in praise of the Almighty in Raga Saarang; to be sung to (dhun-i) tune of the ballad of Raaey (mahamey) Mahama and Hasna.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਗੁਰੁ ਕੁੰਜੀ ਪਾਹੂ ਨਿਵਲੁ ਮਨੁ ਕੋਠਾ ਤਨੁ ਛਤਿ ॥ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਮਨ ਕਾ ਤਾਕੁ ਨ ਉਘੜੈ ਅਵਰ ਨ ਕੁੰਜੀ ਹਥਿ ॥੧॥

Salok mėhlā 2.  Gur kunjī pāhū nival man koṯẖā ṯan cẖẖaṯ.  Nānak gur bin man kā ṯāk na ugẖ▫ṛai avar na kunjī hath. ||1||

 

(Slok) prologue by the second Guru: (Man-u) the mind is (kottha) a chamber – in which God dwells – and is covered with (tan-u) the body as the (chhat-i) roof; it has (nival-u) the lock of (paahoo = guests) vices (kunji) the key for which is with the guru.

(Taak-u = shutter) the gate of (man) the mind cannot be (ughrrai) opened except by (gur) the guru; for (kunji) the key is not (hath-i) in the hand of (avar-u) anyone else, i.e. vices of the mind can only be removed by the guru.

 

ਮਹਲਾ ੧ ॥ ਨ ਭੀਜੈ ਰਾਗੀ ਨਾਦੀ ਬੇਦਿ ॥ ਨ ਭੀਜੈ ਸੁਰਤੀ ਗਿਆਨੀ ਜੋਗਿ ॥ ਨ ਭੀਜੈ ਸੋਗੀ ਕੀਤੈ ਰੋਜਿ ॥ ਨ ਭੀਜੈ ਰੂਪੀਂ​‍ ਮਾਲੀਂ‍ ਰੰਗਿ ॥ ਨ ਭੀਜੈ ਤੀਰਥਿ ਭਵਿਐ ਨੰਗਿ ॥

Mėhlā 1.  Na bẖījai rāgī nāḏī beḏ.  Na bẖījai surṯī gi▫ānī jog.  Na bẖījai sogī kīṯai roj.  Na bẖījai rūpīʼn mālīʼn rang. Na bẖījai ṯirath bẖavi▫ai nang.

 

Prologue by the first Guru. God is not (bheejai = rinsed) impressed with:

Worshiping by (raagi) singing, (naadi) playing musical instruments or reading (beyd-i = of the Vedas) of the scriptures;

(giaani) scholars of (surti) the Vedas or practitioners (jog-i) of Yogic postures.

(keetai = doing) being (sogi) sorrow-ful (roj-i) daily – all the time, like some monks.

(roopee-n) looks, (maalee-n) wealth, (rang-i) complexion.

(bhaveeai) wandering (nang-i) naked at (teerath) pilgrimages.

 

ਨ ਭੀਜੈ ਦਾਤੀਂ​‍ ਕੀਤੈ ਪੁੰਨਿ ॥ ਨ ਭੀਜੈ ਬਾਹਰਿ ਬੈਠਿਆ ਸੁੰਨਿ ॥ ਨ ਭੀਜੈ ਭੇੜਿ ਮਰਹਿ ਭਿੜਿ ਸੂਰ ॥ ਨ ਭੀਜੈ ਕੇਤੇ ਹੋਵਹਿ ਧੂੜ ॥

Na bẖījai ḏāṯīʼn kīṯai punn. Na bẖījai bāhar baiṯẖi▫ā sunn.  Na bẖījai bẖeṛ marėh bẖiṛ sūr.  Na bẖījai keṯe hovėh ḏẖūṛ.

 

God is not impressed with:

(daatee-n) the donors (keetai = doing, punn-i = good deed) giving in charity;

(baahr-i = outside) leaving home and (baitthiaa) sitting (sunn-i/sunsaan) in deserted jungles;

(soor) warriors (marah-i) dying (bhirr-i) fighting (bheyrr-i = in fight) in battle;

(keytey = as many) all those (hovah-i = becoming, dhoorr = dust) dying.

 

ਲੇਖਾ ਲਿਖੀਐ ਮਨ ਕੈ ਭਾਇ ॥ ਨਾਨਕ ਭੀਜੈ ਸਾਚੈ ਨਾਇ ॥੨॥

Lekẖā likī▫ai man kai bẖā▫e.  Nānak bẖījai sācẖai nā▫e. ||2||

 

(Leykha) the account (likheeai) is written (bhaaey) based on ideas/tendency (kai) of (man) the mind, i.e. what one does throughout life. God (bheejai) is impressed with practice (naaey) of Naam or emulation of Divine virtues and obedience to commands (saachai) the Eternal, says Guru Nanak. 2.

 

ਮਹਲਾ ੧ ॥ ਨਵ ਛਿਅ ਖਟ ਕਾ ਕਰੇ ਬੀਚਾਰੁ ॥ ਨਿਸਿ ਦਿਨ ਉਚਰੈ ਭਾਰ ਅਠਾਰ ॥ ਤਿਨਿ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤੋਹਿ ॥ ਨਾਮ ਬਿਹੂਣ ਮੁਕਤਿ ਕਿਉ ਹੋਇ ॥
Mėhlā 1.  Nav cẖẖi▫a kẖat kā kare bīcẖār.  Nis ḏin ucẖrai bẖār aṯẖār. Ŧin bẖī anṯ na pā▫i▫ā ṯohi.  Nām bihūṇ mukaṯ ki▫o ho▫e.

 

Prologue by the first Guru. Those who (karey = does, beechaar-i = reflection) understand (nav) the nine grammars, (chhia) six Shastras, (khatt) six Shastras; and (uchrai = utters) read (bhaar = weight) the large (atthaar) eighteen Puranas.

(Bhi) even (tin) they do not (paiaa = found) know (toh-i) Your (ant-u = limit/expanse) worth, i.e. how to overcome temptations in the world and get to You. Anyone (bihoon) bereft of awareness of Naam or Divine virtues and commands, (kio = how?) cannot (hoey) become (mukat-i) free from temptations – to get to God, and the above texts do not teach to live by Naam.

 

ਨਾਭਿ ਵਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਨਾਮੁ ਪਛਾਣਿਆ ॥੩॥

Nābẖ vasaṯ barahmai anṯ na jāṇi▫ā.  Gurmukẖ Nānak nām pacẖẖāṇi▫ā. ||3||

 

(Brahmai) Brahma could not (jaaniaa = know, ant = limits) find God (vasat = dwelling, being in) by going into (naabh-i) the navel of Vishnu – from where he was created according to Hindu mythology. This is not how God is found, one (gurmukh-i) who follows the guru (pachhaaniaa = recognizes) understands Naam and finds God, says Guru Nanak. 3.

 

ਪਉੜੀ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨਾ ਜਿਨਿ ਆਪੁ ਉਪਾਇਆ ॥ ਆਪੇ ਖੇਲੁ ਰਚਾਇਓਨੁ ਸਭੁ ਜਗਤੁ ਸਬਾਇਆ ॥

Pa▫oṛī.  Āpe āp niranjanā jin āp upā▫i▫ā. Āpe kẖel racẖā▫i▫on sabẖ jagaṯ sabā▫i▫ā.

 

(Paurri) stanza by the fourth Guru: (Niranjanaa = unstained) the pristine Almighty (jin-i) who (upaaiaa) created (aap-u) the self, is (aapey) IT-self (aap-i) the self, i.e. there is none like the Almighty.

(Aapey = self) the Creator (rachaaion-u) created (sabh-u) every (kheyl-u) play/phenomenon of (sabaaiaa) the whole (jagat-u) world.

 

ਤ੍ਰੈ ਗੁਣ ਆਪਿ ਸਿਰਜਿਅਨੁ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਜਿਨ ਭਾਣਾ ਭਾਇਆ ॥ ਨਾਨਕ ਸਚੁ ਵਰਤਦਾ ਸਭ ਸਚਿ ਸਮਾਇਆ ॥੧॥

Ŧarai guṇ āp sirji▫an mā▫i▫ā moh vaḏẖā▫i▫ā. Gur parsādī ubre jin bẖāṇā bẖā▫i▫ā. Nānak sacẖ varaṯḏā sabẖ sacẖ samā▫i▫ā. ||1||

 

(Aap-i = self) the Creator also (sirjian-u) created (trai) the three (gun) attributes of ego or acting by own will – Tamas, Rajas, Sattva – and (vadhaaiaa) increased (moh-u) attachment to (maaiaa) the world-play – happenings in the world which cause to forget God.

Those to (jin) whom (bhaanaa) Divine will (bhaaiaa) is agreeable, they live in obedience to God and, (parsaadi = with grace) with guidance of (gur) the guru, (ubrey) remain above attachment to the world-play.

 (Sach-u) the Eternal (vartadaa) pervades everywhere and (sabh) everyone is (samaaiaa = contained) under domain/authority (sach-i) of the Eternal – and has to live in obedience -, says fourth Nanak. 1.

 

Page 1238

 

ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਆਪਿ ਉਪਾਏ ਨਾਨਕਾ ਆਪੇ ਰਖੈ ਵੇਕ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ॥ ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ਹੈ ਵੇਖੈ ਧੰਧੈ ਲਾਇ ॥

Salok mėhlā 2.  Āp upā▫e nānkā āpe rakẖai vek. Manḏā kis no ākẖī▫ai jāʼn sabẖnā sāhib ek. Sabẖnā sāhib ek hai vekẖai ḏẖanḏẖai lā▫e.

 

Prologue by the second Guru. (Aap-i = self) the Creator (upaaey) creates the creatures and (aapey) IT-self (rakhey) keeps them (veyk) different, i.e. by Divine law, the creatures are different because of past deeds, says second Nanak.

(Kis = who, no = to) whom do we (aakheeai) call – good and whom – (manda) bad (jaa’n) when (sabhnaa) all have (eyk-u) One/the same (sahib-u = master) Creator.

There (hai) is (eyk-u) One (sahib-u) Master (sabhna) of all who does not discriminate; God (laaey) engages them in (dhandhai) in pursuits/roles and (veykhai) watches – for deeds and to take care.

 

ਕਿਸੈ ਥੋੜਾ ਕਿਸੈ ਅਗਲਾ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥ ਆਵਹਿ ਨੰਗੇ ਜਾਹਿ ਨੰਗੇ ਵਿਚੇ ਕਰਹਿ ਵਿਥਾਰ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਣੀਐ ਅਗੈ ਕਾਈ ਕਾਰ ॥੧॥

Kisai thoṛā kisai aglā kẖālī ko▫ī nāhi. Āvahi nange jāhi nange vicẖe karahi vithār.  Nānak hukam na jāṇī▫ai agai kā▫ī kār. ||1||

 

Everyone is lured by temptations, (kisai) some (thorra) less and some (agla) more, (koee naah-i) none is (khaali) devoid of them.

The creatures (aavah-i = come) are born (nangey) naked – bringing nothing with them –, similarly they (jaah-i = go) depart from the world – taking nothing with them, but they (karah-i = do, vithaar = expansion) expand their activities – (vichey) in between – while in this world.

We do not (jaaneeai) know (hukam-u = order) God’s will as to (kaaee) which (kaar) task/role lies (agai) ahead for us, says second Nanak. 1.

 

ਮਹਲਾ ੧ ॥ ਜਿਨਸਿ ਥਾਪਿ ਜੀਆਂ ਕਉ ਭੇਜੈ ਜਿਨਸਿ ਥਾਪਿ ਲੈ ਜਾਵੈ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੈ ਆਪੇ ਏਤੇ ਵੇਸ ਕਰਾਵੈ ॥ ਜੇਤੇ ਜੀਅ ਫਿਰਹਿ ਅਉਧੂਤੀ ਆਪੇ ਭਿਖਿਆ ਪਾਵੈ ॥

Mėhlā 1.  Jinas thāp jī▫āʼn ka▫o bẖejai jinas thāp lai jāvai. Āpe thāp uthāpai āpe eṯe ves karāvai.  Jeṯe jī▫a firėh a▫uḏẖūṯī āpe bẖikẖi▫ā pāvai.

 

Prologue by the first Guru. The Creator first (thaap-i = installs) provides (jinas) material needs and then (bheyjai) sends (jeeaa kau) the souls to be born; and with (jinas-i) provisions still (thaap-i) in place, (lai jaavi) takes the souls away from the bodies.

(Aapey = self) the Creator (thaap-i) creates, (uthaapai = uproots) cause them to die and (aapey) IT-self (karaavai) causes to adopt (aetey) so many (veys) garbs –  numerous pursuits in life.

(Jetey = as many) all (jeea) creatures (phirah-i) go about (audhooti = renouncer) begging like Yogis, and (aapey = self) God (paavai) puts (bhikhiaa) alms – in their begging bowls, i.e. the creatures are dependent on the Creator for sustenance.

 

ਲੇਖੈ ਬੋਲਣੁ ਲੇਖੈ ਚਲਣੁ ਕਾਇਤੁ ਕੀਚਹਿ ਦਾਵੇ ॥ ਮੂਲੁ ਮਤਿ ਪਰਵਾਣਾ ਏਹੋ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਏ ॥ ਕਰਣੀ ਉਪਰਿ ਹੋਇ ਤਪਾਵਸੁ ਜੇ ਕੋ ਕਹੈ ਕਹਾਏ ॥੨॥

Lekẖai bolaṇ lekẖai cẖalaṇ kā▫iṯ kīcẖėh ḏāve.  Mūl maṯ parvāṇā eho Nānak ākẖ suṇā▫e. Karṇī upar ho▫e ṯapāvas je ko kahai kahā▫e. ||2||

 

The creatures’ (bolan-u) speaking and (challan-u) walking, i.e. life’s activities, are (leykhai = in count) limited by the life-span; they (kaait-u = why?) should not (keechah-i) make (daavey) claims – of power, riches etc.

Guru Nanak (aakh = say, sunaaey = cause to hear) proclaims (mool = root, mat-i = understanding) the essence of (parvaana) orders – Divine laws of the Creator:

(Tapaavas-u) justice/decision on what happens to the soul is (hoey = happens) given based on (upar-i) on (karni) deeds; (jey = if) lest (ko) someone (kahai = says) announces and (kahaaey = cause to be called) makes boastful claims.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਚਲਤੁ ਰਚਾਇਓਨੁ ਗੁਣ ਪਰਗਟੀ ਆਇਆ ॥ ਗੁਰਬਾਣੀ ਸਦ ਉਚਰੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥

Pa▫oṛī.  Gurmukẖ cẖalaṯ racẖā▫i▫on guṇ pargatī ā▫i▫ā.  Gurbāṇī saḏ ucẖrai har man vasā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. The Creator (rachaaion-u) has created (chalat-u) the wondrous play of the world for the creature (gurmukh-i) to conduct the self with the guru’s guidance; one who does, his/her (gun) virtues (pragatti aaiaa) manifest – s/he is known in the world and recognized by God.

S/he (sad) ever (uchrai = utters) remembers and complies with (Gurbani) the guru’s word to (vasaaiaa = cause to dwell) keep (har-i) the Almighty (mann-i) in mind.

 

ਸਕਤਿ ਗਈ ਭ੍ਰਮੁ ਕਟਿਆ ਸਿਵ ਜੋਤਿ ਜਗਾਇਆ ॥ ਜਿਨ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ॥ ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੇ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੨॥

Sakaṯ ga▫ī bẖaram kati▫ā siv joṯ jagā▫i▫ā. Jin kai poṯai punn hai gur purakẖ milā▫i▫ā.  Nānak sėhje mil rahe har nām samā▫i▫ā. ||2||

 

His/her (sakat-i = Saaktik = forgetting God and worshipping goddess of wealth) material tendency (gaee) leaves, (bhram-u) straying under delusion (kattiaa = cut) is obviated with (siv) Divine (jot-i) light (jagaaiaa) being lit, i.e. with awareness of Naam or Divine virtues and commands.

But only those in (jin = who, kai = of) whose (potai = treasure) possession is, i.e. those who have done (punn-u) good deeds in the past, they (milaaiaa) are led to (purakh-u) the great person of (gur-u) the guru.

They (samaaiaa = absorbed) conduct themselves (naam-i) by Naam and (rahey) remain (mil-i = together) in remembrance and obedience of the Almighty, says fourth Nanak. 2.

 

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ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਸਾਹ ਚਲੇ ਵਣਜਾਰਿਆ ਲਿਖਿਆ ਦੇਵੈ ਨਾਲਿ ॥ ਲਿਖੇ ਉਪਰਿ ਹੁਕਮੁ ਹੋਇ ਲਈਐ ਵਸਤੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥

Salok mėhlā 2.  Sāh cẖale vaṇjāri▫ā likẖi▫ā ḏevai nāl.  Likẖe upar hukam ho▫e la▫ī▫ai vasaṯ samĥāl.

 

Prologue by the second Guru. When (vanjaariaa) the traders (chaley) leave for business, (saah = financier/master) the employer (deyvai) gives (likhiaa = writing) instructions to carry (naal-i) with them, i.e. when the creatures are born in the world, the Creator gives them directions on how to conduct themselves – by allotting them in their roles in life.

(Hukam-u = orders) assessment of performance (hoey) is (upar-i) based on compliance with (likhey = written) the directions; hence we should (laeeai samhaal-i = take care) keep in mind (vast-u = substance) directions of the Creator.

 

ਵਸਤੁ ਲਈ ਵਣਜਾਰਈ ਵਖਰੁ ਬਧਾ ਪਾਇ ॥ ਕੇਈ ਲਾਹਾ ਲੈ ਚਲੇ ਇਕਿ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ॥

vasaṯ la▫ī vaṇjāra▫ī vakẖar baḏẖā pā▫e. Ke▫ī lāhā lai cẖale ik cẖale mūl gavā▫e.

 

(Vanjaaraee = traders) the creatures (laee) take (vast-u = substance) the directions, (badhaa = tie) pack (vakhar-u = merchandise) virtues and (paaey) put in baggage, i.e. understand directions to live by Naam of the Creator.

At the end of life: (Keyee) some (chaley) depart from the world (lai) taking with them (laahaa) profit – making use of life to acquire more virtues, but (ik-i = one type) some (chaley) depart (gavaaey) losing (mool-u) the capital, i.e. losing virtues given by the Creator which they brought with them.

 

ਥੋੜਾ ਕਿਨੈ ਨ ਮੰਗਿਓ ਕਿਸੁ ਕਹੀਐ ਸਾਬਾਸਿ ॥ ਨਦਰਿ ਤਿਨਾ ਕਉ ਨਾਨਕਾ ਜਿ ਸਾਬਤੁ ਲਾਏ ਰਾਸਿ ॥੧॥

Thoṛā kinai na mangi▫o kis kahī▫ai sābās.  Naḏar ṯinā ka▫o nānkā jė sābaṯ lā▫e rās. ||1||

 

Question: (Kinai na) no one (mangio) asks/seeks (tthorra) small profit; then who (kaheeai = say) should be given (saabaas-i) congratulations – for doing their roles well, and approved?

Answer: God’s (nadar-i = sight of grace) grace – of approval is given – (kau) to (tinaa) those who (laaey) bring back (saabat-u) the whole of (raas-i) capital, i.e. do not lose the virtues with which they were sent by the Creator; they do not transgress directions given by the Creator. 1.

 

ਮਹਲਾ ੧ ॥ ਜੁੜਿ ਜੁੜਿ ਵਿਛੁੜੇ ਵਿਛੁੜਿ ਜੁੜੇ ॥ ਜੀਵਿ ਜੀਵਿ ਮੁਏ ਮੁਏ ਜੀਵੇ ॥ ਕੇਤਿਆ ਕੇ ਬਾਪ ਕੇਤਿਆ ਕੇ ਬੇਟੇ ਕੇਤੇ ਗੁਰ ਚੇਲੇ ਹੂਏ ॥
ਆਗੈ ਪਾਛੈ ਗਣਤ ਨ ਆਵੈ ਕਿਆ ਜਾਤੀ ਕਿਆ ਹੁਣਿ ਹੂਏ ॥

Mėhlā 1.  Juṛ juṛ vicẖẖuṛe vicẖẖuṛ juṛe.  Jīv jīv mu▫e mu▫e jīve. Keṯi▫ā ke bāp keṯi▫ā ke bete keṯe gur cẖele hū▫e.

Āgai pācẖẖai gaṇaṯ na āvai ki▫ā jāṯī ki▫ā huṇ hū▫e.

 

Prologue by the first Guru. The souls (jurr-i jurr-i) keep joining with bodies and (vichhurrey) separating from/leaving them; and after (vichhurr-i = separating) leaving a body (jurrey) join/enter other bodies.

They (jeev-i jeev-i = live) take birth, (muey) die and (muey) after dying (jeevey = live) are born again.

In the process they (hooey) become (baap) fathers (key) of (keytiaa) many, (bettey = sons) children of many; and (ketey) many become (gur) gurus and (cheyley) disciples many times in successive births.

(Na aavai) it is not possible to (ganat) count as to in what all (jaati = class) life forms they (hooey) have been (paachhai = behind) in the past or will be (aagai = ahead) in future or what they are (hun-i) now,

 

ਸਭੁ ਕਰਣਾ ਕਿਰਤੁ ਕਰਿ ਲਿਖੀਐ ਕਰਿ ਕਰਿ ਕਰਤਾ ਕਰੇ ਕਰੇ ॥ ਮਨਮੁਖਿ ਮਰੀਐ ਗੁਰਮੁਖਿ ਤਰੀਐ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਕਰੇ ॥੨॥

Sabẖ karṇā kiraṯ kar likī▫ai kar kar karṯā kare kare. Manmukẖ marī▫ai gurmukẖ ṯarī▫ai Nānak naḏrī naḏar kare. ||2||

 

(Sabh-u) all (karna) deeds (kar-i) done (kirat-u) in the past (likheeai) are written on the conscience/become the soul’s nature; what (karta = doer) the soul (kar-i kar-i) has been doing it (karey karey) keeps doing in future.

(Manmukh-i) self-willed persons – who do not care for Divine commands/guru’s teachings and act by self-will; – they (mareeai = die) succumb to vices while (gurmukh-i) those who follow the guru (tareeai = swim) rise above vices, and (nadri = one who casts sight) the Almighty (karey) bestows (nadar-i) grace, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਮਨਮੁਖਿ ਦੂਜਾ ਭਰਮੁ ਹੈ ਦੂਜੈ ਲੋਭਾਇਆ ॥ ਕੂੜੁ ਕਪਟੁ ਕਮਾਵਦੇ ਕੂੜੋ ਆਲਾਇਆ ॥

Pa▫oṛī.  Manmukẖ ḏūjā bẖaram hai ḏūjai lobẖā▫i▫ā.  Kūṛ kapat kamāvḏe kūṛo ālā▫i▫ā.

 

(Paurri) stanza by the fourth Guru: (Manmukh-i) being self-willed (hai = is) results in (bharam-u) wandering with (dooja = other) off the path told by God (lobhaaiaa) attracted (doojai) other ideas.

Self-willed persons – do not care for ethics; they (kamaavdey = carry out) practice (koorr-u = falsehood) pretensions and (kapatt-u) deceit, and (aalaaiaa) speak (koorro) falsehoods – they say one thing but have something else in mind.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰੁ ਮੋਹੁ ਹੇਤੁ ਹੈ ਸਭੁ ਦੁਖੁ ਸਬਾਇਆ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਭਰਮਹਿ ਭਰਮਾਇਆ ॥ ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ਨਾਨਕ ਹਰਿ ਭਾਇਆ ॥੩॥

Puṯar kalaṯar moh heṯ hai sabẖ ḏukẖ sabā▫i▫ā. Jam ḏar baḏẖe mārī▫ah bẖarmėh bẖarmā▫i▫ā. Manmukẖ janam gavā▫i▫ā Nānak har bẖā▫i▫ā. ||3||

 

They do this because of (moh-u) attachment and (heyt-u) love of (putr = sons/children, kalatr-u = spouse) the family which cause to transgress and thus – (sabaaiaa) all (dukh-u) suffering.

They (badhey) are bound, taken to (dar-i) to place of, i.e. are subjected to (jam) Divine justice and (maareeah-i = hit) punished with – denial of union with the Almighty and – (bharmey) wandering (bharmaaiaa) in delusion.

(Manmukh-i) self-willed persons (gavaaiaa = lose) waste (janam-u) human birth, i.e. they cannot attain union with the Creator; this is (bhaaiaa) the will/law of (har-i) the Almighty, says the fourth Guru. 3.

 

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ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥

Salok mėhlā 2.  Jin vadi▫ā▫ī ṯere nām kī ṯe raṯe man māhi. Nānak amriṯ ek hai ḏūjā amriṯ nāhi.

 

Prologue by the second Guru. Those (jin) who are aware of (vaddiaaee = greatness) the importance/value of (teyrey) Your Naam – directions to the soul on the role in life -, (tey) they are (ratey) imbued (maah-i) in (man) the mind – with leading life by Naam, o Almighty.

There is only (eyk-u) one (amrit-u) life-giving elixir and (naah-i) no (dooja) other (amrit-u) nectar – no other way other than compliance of Naam enables to remain alive, i.e. not to succumb to temptations and stray from in life, and thus get to You.

 

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥

Nānak amriṯ manai māhi pā▫ī▫ai gur parsāḏ. Ŧinĥī pīṯā rang si▫o jinĥ ka▫o likẖi▫ā āḏ. ||1||

 

(Amrit-u) the life-giving elixir of Naam is (manah-i) in (mania) the mind; its awareness is (paaeeai) obtained (parsaad-i) with grace/guidance of (gur) the guru.

(Tini) only they (peeta) drink it (siau) with (rang) joy/relish, (kau) for (jinh) whom it is (likhiaa) written (aad-i) from beginning/by God, i.e. only they are devoted to living by Naam, who are motivated by God from within, says second Nanak. 1.

 

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ਮਹਲਾ ੨ ॥ ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰੇ ਸੋਇ ਸਾਲਾਹਿ ॥ ਨਾਨਕ ਏਕੀ ਬਾਹਰਾ ਦੂਜਾ ਦਾਤਾ ਨਾਹਿ ॥

Mėhlā 2.  Kīṯā ki▫ā salāhī▫ai kare so▫e sālāhi.  Nānak ekī bāhrā ḏūjā ḏāṯā nāhi.

 

Prologue by the second Guru. (Kiaa = why?) there is no use (salaaheeai = praise) to acknowledge and obey allegiance to (keeta = made) anyone created; (saalaah-i) praise/acknowledge and obey Naam/directions of the Creator who (karey) creates – and causes everything to happen.

There is (naah-i) no (dooja = second) other (daataa = giver) fulfiller of wishes (baahraa = outside) other than (eyki) the One Almighty, says second Nanak.

 

ਕਰਤਾ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕੀਤਾ ਆਕਾਰੁ ॥ ਦਾਤਾ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥

Karṯā so salāhī▫ai jin kīṯā ākār.  Ḏāṯā so salāhī▫ai jė sabẖsai ḏe āḏẖār.

 

We should (salaaheeai = praise) acknowledge and obey (so = that) the One (karta) Creator who (keetaa) makes (aakaar-u = physical existence) the universes.

We should (saalaaheeai) acknowledge and obey (so) the One (daataa = giver) beneficent Master (j-i) who (dey = gives) provides (aadhaar-u = support) sustenance (sabhsai) to all.

 

ਨਾਨਕ ਆਪਿ ਸਦੀਵ ਹੈ ਪੂਰਾ ਜਿਸੁ ਭੰਡਾਰੁ ॥ ਵਡਾ ਕਰਿ ਸਾਲਾਹੀਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੨॥

Nānak āp saḏīv hai pūrā jis bẖandār.  vadā kar salāhī▫ai anṯ na pārāvār. ||2||

 

(Aap-i = self) the Almighty is (sadeev = forever) eternal and (jis-u) whose (bhanddaar-u = store) treasure/benedictions (poora = filled) are inexhaustible, says second Nanak.

We should (saalaaheeai) acknowledge and obey God (kar-i = making) as (vadda = great) the highest Master whose domain has no (paaravaar-u) near and far (ant-u) end, i.e. – whose commands cannot be countermanded –and who is Infinite. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਉਚਰਾਂ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਂਈ ॥

Pa▫oṛī.  Har kā nām niḏẖān hai sevi▫ai sukẖ pā▫ī. Nām niranjan ucẖrāʼn paṯ si▫o gẖar jāʼn▫ī.

 

(Paurri) stanza by the fourth Guru: (Naam-u) awareness of directions of (har-i) the Almighty is (nidhaan-u = treasure) the wealth (seyviai = serving) by practice of which – one can attain everything and (paaee) obtain (sukh-u) comfort/peace.

I wish I (uchraa’n = utter) remember Naam of (niranjan-u) the pristine Almighty, and (jaa’nee) get (ghar-i) home, i.e. be accepted by the Creator, (siau) with (pat-i) honor.

 

ਗੁਰਮੁਖਿ ਬਾਣੀ ਨਾਮੁ ਹੈ ਨਾਮੁ ਰਿਦੈ ਵਸਾਈ ॥ ਮਤਿ ਪੰਖੇਰੂ ਵਸਿ ਹੋਇ ਸਤਿਗੁਰੂ ਧਿਆਈਂ​‍ ॥ ਨਾਨਕ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਨਾਮੇ ਲਿਵ ਲਾਈ ॥੪॥

Gurmukẖ baṇī nām hai nām riḏai vasā▫ī. Maṯ pankẖerū vas ho▫e saṯgurū ḏẖi▫ā▫īʼn. Nānak āp ḏa▫i▫āl ho▫e nāme liv lā▫ī. ||4||

 

(Gurmukh-i) those who follow the guru (baani = words) speaks Naam and (vasaaee = cause to abide) keep Naam (ridai) in mind.

Their (pankheyroo = bird, moving) wavering (mat) mind (hoey = comes, vas-i = under control) becomes steady by (dhiaaee-n) paying attention to teachings of (satiguru) the true guru.

When (aap-i = self) the Almighty (hoey) is (daiaal-u) kind, i.e. motivates from within, one (laai) fixes (liv) attention (naamey) on Naam, says fourth Nanak. 4.

 

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ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਤਿਸੁ ਸਿਉ ਕੈਸਾ ਬੋਲਣਾ ਜਿ ਆਪੇ ਜਾਣੈ ਜਾਣੁ ॥ ਚੀਰੀ ਜਾ ਕੀ ਨਾ ਫਿਰੈ ਸਾਹਿਬੁ ਸੋ ਪਰਵਾਣੁ ॥

Salok mėhlā 2.  Ŧis si▫o kaisā bolṇā jė āpe jāṇai jāṇ.  Cẖīrī jā kī nā firai sāhib so parvāṇ.

 

Prologue by the second Guru. (Kaisa = what use?) there is no need to (bolna = speak) supplicate (sio) with (tis-u = that) the Almighty (j-i) who (aapey) IT-self (jaanai jaan-u) knows everything.

We should (parvaan-u) accept (so = that) the One Almighty, (ki = of, ja = who) whose (cheeri = message) orders cannot (phirai = returned) be countermanded by anyone, as (sahib-u) the Master.

 

ਚੀਰੀ ਜਿਸ ਕੀ ਚਲਣਾ ਮੀਰ ਮਲਕ ਸਲਾਰ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਭਲੀ ਕਾਰ ॥

Cẖīrī jis kī cẖalṇā mīr malak salār.  Jo ṯis bẖāvai nānkā sā▫ī bẖalī kār.

 

The Almighty (jis ki) whose (cheeri) orders (meer) rulers, (malak) nobles and (salaar) force commanders (chalna = walk) comply with; (bhali) a good (kaar) deed (saai) is that (jo) which (bhaavai) pleases (tis-u) that Master.

 

ਜਿਨ੍ਹ੍ਹਾ ਚੀਰੀ ਚਲਣਾ ਹਥਿ ਤਿਨ੍ਹ੍ਹਾ ਕਿਛੁ ਨਾਹਿ ॥ ਸਾਹਿਬ ਕਾ ਫੁਰਮਾਣੁ ਹੋਇ ਉਠੀ ਕਰਲੈ ਪਾਹਿ ॥

Jinĥā cẖīrī cẖalṇā hath ṯinĥā kicẖẖ nāhi. Sāhib kā furmāṇ ho▫e uṯẖī karlai pāhi.

 

(Jinha) those who are to (chalna = walk) act (cheeri) by orders, there is (kichh-u naah-i) nothing in (tinha) their (hath-i) hands, i.e. the human beings cannot act by self-will.

When (phurmaan-u) command of (sahib) the Master (hoey = happens) is given, they (utthi = get up) immediately (paah-i = are put) go on that (karlai) path – comply without any hesitation or complaint.

 

ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥ ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥

Jehā cẖīrī likẖi▫ā ṯehā hukam kamāhi. Gẖale āvahi nānkā saḏe uṯẖī jāhi. ||1||

 

(Jeyha) as is (likhiaa) written (cheeri) in Divine orders, the souls (kamaah-i) act (teyha) accordingly; they (aavah-i) come when (ghaley) sent and (utthi = get up, jaah-i = go) immediately leave when (sadey) called, i.e. the creatures are born and die by Divine will. 1.

 

ਮਹਲਾ ੨ ॥ ਸਿਫਤਿ ਜਿਨਾ ਕਉ ਬਖਸੀਐ ਸੇਈ ਪੋਤੇਦਾਰ ॥ ਕੁੰਜੀ ਜਿਨ ਕਉ ਦਿਤੀਆ ਤਿਨ੍ਹ੍ਹਾ ਮਿਲੇ ਭੰਡਾਰ ॥

Mėhlā 2.  Sifaṯ jinā ka▫o bakẖsī▫ai se▫ī poṯeḏār.  Kunjī jin ka▫o ḏiṯī▫ā ṯinĥā mile bẖandār.

 

Prologue by the second Guru. Those (kau) to (jina) whom (siphat-i) praise of God (bakhseeai) is bestowed, i.e. those who are blessed with praising God, (seyee) they (poteydaar = holders of treasures) have the wealth of awareness of Divine virtues, which they emulate.

Those (jin kau) to whom (kunji) the key – to the treasures – (diteeaa) has been given, (bhandaar) the treasures are (miley) found (tina) by them, i.e. those who receive awareness of Divine virtues – from the guru -, they find the Almighty within – and live by Divine virtues and commands.

 

ਜਹ ਭੰਡਾਰੀ ਹੂ ਗੁਣ ਨਿਕਲਹਿ ਤੇ ਕੀਅਹਿ ਪਰਵਾਣੁ ॥ ਨਦਰਿ ਤਿਨ੍ਹ੍ਹਾ ਕਉ ਨਾਨਕਾ ਨਾਮੁ ਜਿਨ੍ਹ੍ਹਾ ਨੀਸਾਣੁ ॥੨॥

Jah bẖandārī hū guṇ niklahi ṯe kī▫ah parvāṇ. Naḏar ṯinĥā ka▫o nānkā nām jinĥā nīsāṇ. ||2||

 

They (keeah-i = make, parvaan-u = acceptance) accept and emulate (tey) those (gun) virtues (jah = where) as (niklaah-i) come out (hoo) from (bhandaari) the treasure of awareness.

(Nadar-i) Divine grace is bestowed on those (jinha) who have (neesaan-u) marking of – having lived by Naam or Divine virtues in life, says second Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਨਿਰਮਲਾ ਸੁਣਿਐ ਸੁਖੁ ਹੋਈ ॥ ਸੁਣਿ ਸੁਣਿ ਮੰਨਿ ਵਸਾਈਐ ਬੂਝੈ ਜਨੁ ਕੋਈ ॥

Pa▫oṛī.  Nām niranjan nirmalā suṇi▫ai sukẖ ho▫ī. Suṇ suṇ man vasā▫ī▫ai būjẖai jan ko▫ī.

 

(Paurri) stanza by the fourth Guru: (Naam-u) virtues and commands of (niranjan-u = unstained) the pristine Almighty are (nirmala = clean) purifying; (sukh-u) comfort/solace is (hoi = happens) attained (suniaai) by listening, i.e. obtaining awareness and practice of Naam.

We should (sun-i sun-i) regularly listen to and (vasaaeeai = cause to dwell) keep Naam (mann-i) in mind; (koi) some rare (jan-u = servant) seeker (boojhai) understands this reality.

 

ਬਹਦਿਆ ਉਠਦਿਆ ਨ ਵਿਸਰੈ ਸਾਚਾ ਸਚੁ ਸੋਈ ॥ ਭਗਤਾ ਕਉ ਨਾਮ ਅਧਾਰੁ ਹੈ ਨਾਮੇ ਸੁਖੁ ਹੋਈ ॥ ਨਾਨਕ ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਗੁਰਮੁਖਿ ਹਰਿ ਸੋਈ ॥੫॥

Bahḏi▫ā uṯẖ▫ḏi▫ā na visrai sācẖā sacẖ so▫ī. Bẖagṯā ka▫o nām aḏẖār hai nāme sukẖ ho▫ī. Nānak man ṯan rav rahi▫ā gurmukẖ har so▫ī. ||5||

 

One who does not (visrai) forget (sach-u) the Eternal (bahdiaa) while sitting and (utthdiaa) and standing, i.e. who remains conscious of Naam of the Almighty in all activities, (soee) that person is accepted (sachaa = true) as genuine in Divine court.

Naam is (adhaar-u) the mainstay (kau) for (bhagta) the devotees; they (hoee) experience (sukh-u) comfort/solace (naamey) through living by Naam.

Those (gurmukh-i) who follow the guru’s guidance, (soee = that) the One (har-i) Almighty (rav-i rahiaa) pervades (man-i) in minds and (tan-i) in bodies, i.e. they are conscious of the Almighty’s commands in their thoughts and actions, says fourth Nanak. 5.