SGGS pp 1035-1037, Maroo M: 1, Sohaley 15-16.

 

Note: This Shabad first describes the period after the Creator had created IT-self and then after creation came into being. In the first thirteen of the sixteen stanzas of this Shabad, Guru Nanak describes the state when the Creator had created IT-self alone. All the physical entities that people see or believe in now did not exist. There were no gods, scriptures, creatures, mountains, rivers and so on. There were no behavioral issues because none else existed. These came when the physical creation came into being as described in the last three stanzas. There is a spiritual message in this; other things like rituals and worships are not needed when we single-mindedly focus on the One Almighty.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥ ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ
॥੧॥

Mārū mėhlā 1.  Arbaḏ narbaḏ ḏẖunḏẖūkārā.  Ḏẖaraṇ na gagnā hukam apārā.  Nā ḏin rain na cẖanḏ na sūraj sunn samāḏẖ lagā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. After the Creator had created IT-self, there was (dhundhookaara) darkness for (arbad/arab = one hundred crore) billions rather (narbad) beyond billions of years. There was no (dharan-i) earth or (gagna) sky, only (apaara) the Infinite (hukam-u = commands) Master existed.

There was no (din-u) day or (rain-i) night, neither (chand-u) the moon nor (sooraj-u) the sun; the Creator was in (sunn = numb) a still state (lagaaida = fixed) in deep (samaadh-i = meditation) contemplation – planning creation. 1.

 

ਖਾਣੀ ਨ ਬਾਣੀ ਪਉਣ ਨ ਪਾਣੀ ॥ ਓਪਤਿ ਖਪਤਿ ਨ ਆਵਣ ਜਾਣੀ ॥ ਖੰਡ ਪਤਾਲ ਸਪਤ ਨਹੀ ਸਾਗਰ ਨਦੀ ਨ ਨੀਰੁ ਵਹਾਇਦਾ ॥੨॥

Kẖāṇī na baṇī pa▫uṇ na pāṇī.  Opaṯ kẖapaṯ na āvaṇ jāṇī.  Kẖand paṯāl sapaṯ nahī sāgar naḏī na nīr vahā▫iḏā. ||2||

 

There were no (khaani) life created from – womb, egg, perspiration and soil and no (baani) sounds; there was neither (paun) air nor (paani) water. There were no (opat-i) births (kahapat = destruction) deaths; and no (aavan = coming, jaani = going) movements.

There were no (khandd = parts of universe) planets and no (pataal) nether regions; there were neither (sapat) the seven (saagar) oceans nor (neer-u) water (vahaidaa) flowed in (nadi) the rivers. 2.

 

ਨਾ ਤਦਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ॥ ਦੋਜਕੁ ਭਿਸਤੁ ਨਹੀ ਖੈ ਕਾਲਾ ॥ ਨਰਕੁ ਸੁਰਗੁ ਨਹੀ ਜੰਮਣੁ ਮਰਣਾ ਨਾ ਕੋ ਆਇ ਨ ਜਾਇਦਾ ॥੩॥

Nā ṯaḏ surag macẖẖ pa▫i▫ālā.  Ḏojak bẖisaṯ nahī kẖai kālā.  Narak surag nahī jamaṇ marṇā nā ko ā▫e na jā▫iḏā. ||3||

 

(Tad-i = then) at that time there was no (surag-u = heaven) sky, (machh) earth or (paiaala) anything below the earth surface. There was no Dojak-u and Bhist/bahisht – Muslim expressions for -hell and heaven respectively; and no (khai) destructive (kaala) death.

There was neither Narak nor Surag/Swarg – the Hindu expressions for hell and heaven respectively; there was no (jamman-u) birth and (marna) death; (na ko = not any) no one (aaey) came and none (jaaidaa) left. 3.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਨ ਕੋਈ ॥ ਅਵਰੁ ਨ ਦੀਸੈ ਏਕੋ ਸੋਈ ॥ ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਜਾਤਿ ਨ ਜਨਮਾ ਨਾ ਕੋ ਦੁਖੁ ਸੁਖੁ ਪਾਇਦਾ ॥੪॥

Barahmā bisan mahes na ko▫ī.  Avar na ḏīsai eko so▫ī.  Nār purakẖ nahī jāṯ na janmā nā ko ḏukẖ sukẖ pā▫iḏā. ||4||

 

There was (na koee = not any) no Brahma, (bisan-u) Vishnu or Mahesh/Shankar; none (avar-u) else was (deesai) seen; (soee) only that (eyko) One Creator existed.

There was no (naar-i) woman or (purakh-u) man; no (jaat-i) caste of (janma) birth; there was (na ko) none (paaida) to experience (dukh-u) discomfort or (sukh-u) comfort. 4.

 

ਨਾ ਤਦਿ ਜਤੀ ਸਤੀ ਬਨਵਾਸੀ ॥ ਨਾ ਤਦਿ ਸਿਧ ਸਾਧਿਕ ਸੁਖਵਾਸੀ ॥ ਜੋਗੀ ਜੰਗਮ ਭੇਖੁ ਨ ਕੋਈ ਨਾ ਕੋ ਨਾਥੁ ਕਹਾਇਦਾ ॥੫॥

Nā ṯaḏ jaṯī saṯī banvāsī.  Nā ṯaḏ siḏẖ sāḏẖik sukẖvāsī.  Jogī jangam bẖekẖ na ko▫ī nā ko nāth kahā▫iḏā. ||5||

 

(Na tad-i = not then) at that time there were no (jati) celibates, (sati) donors or (banvaasi) jungle-dwellers/ascetics. There were no (sidh-i) accomplished saints, (saadhik = practitioners) seekers or (sukhvaasi = living in comfort) householders.

There were no (jogi) Yogis, (jangam = on legs) wandering Saivites or (koee) any (bheykh-u) garbs; there was no one (kaahaaidaa) called (naath-u) head of Naath Yogis. 5.

 

ਜਪ ਤਪ ਸੰਜਮ ਨਾ ਬ੍ਰਤ ਪੂਜਾ ॥ ਨਾ ਕੋ ਆਖਿ ਵਖਾਣੈ ਦੂਜਾ ॥ ਆਪੇ ਆਪਿ ਉਪਾਇ ਵਿਗਸੈ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੬॥

Jap ṯap sanjam nā baraṯ pūjā.  Nā ko ākẖ vakẖāṇai ḏūjā.  Āpe āp upā▫e vigsai āpe kīmaṯ pā▫iḏā. ||6||

 

There were no rituals of (jap) recitation of mantras, (tap) austerities, (sanjam) control of organs, (brat) fasts or (pooja) worship of gods/goddesses. There was (na ko) no one to (bakhaanai) talk of (dooja = second) anyone else.

The Creator (vigsai) was happy to (aapey) IT-self (upaaey) create (aap-u) the self and (paaida = put, keemat-i = price) knew IT’s worth. 6.

 

ਨਾ ਸੁਚਿ ਸੰਜਮੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ਗੋਪੀ ਕਾਨੁ ਨ ਗਊ ਗਆਲਾ ॥ ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਕੋਈ ਨਾ ਕੋ ਵੰਸੁ ਵਜਾਇਦਾ ॥੭॥

Nā sucẖ sanjam ṯulsī mālā.  Gopī kān na ga▫ū go▫ālā.  Ŧanṯ manṯ pakẖand na ko▫ī nā ko vans vajā▫iḏā. ||7||

 

There were no superstitions (such-i = of cleanliness) of ceremonial baths, (sanjam-u) control of senses or meditating with (maalaa) rosary with beads of (tulsi) basil. There was no (kaan-u) Krishna of the Mahabharata, (gaoo) cows or (guaala) cow herdsmen.

There was (na koee = not any) no (tant-u) Tantra, (mant-u) mantra, (paakhandd-u) pretension; (na ko) no one (vajaaidaa) played on (vans-u/bansri) the flute – like Krishna. 7.

 

ਕਰਮ ਧਰਮ ਨਹੀ ਮਾਇਆ ਮਾਖੀ ॥ ਜਾਤਿ ਜਨਮੁ ਨਹੀ ਦੀਸੈ ਆਖੀ ॥ ਮਮਤਾ ਜਾਲੁ ਕਾਲੁ ਨਹੀ ਮਾਥੈ ਨਾ ਕੋ ਕਿਸੈ ਧਿਆਇਦਾ ॥੮॥

Karam ḏẖaram nahī mā▫i▫ā mākẖī.  Jāṯ janam nahī ḏīsai ākẖī.  Mamṯā jāl kāl nahī māthai nā ko kisai ḏẖi▫ā▫iḏā. ||8||

 

There were no (dharam) religious (karam) rituals no (maakhi = fly – attached to sweet things) attachment to of (maaiaa) temptations in the world-play. No (janam-u) birth (jaat-i) in a caste (deesai) was seen (aakhi) by the eye, i.e. there were no castes.

There was no (jaal-u = web) entanglement of (mamta) possessiveness, nor anyone with (kaal-u) death written (maathai) on the forehead, i.e. nocreatures; no one (dhiaaidaa) contemplated on (kisai) anyone. 8.

 

ਨਿੰਦੁ ਬਿੰਦੁ ਨਹੀ ਜੀਉ ਨ ਜਿੰਦੋ ॥ ਨਾ ਤਦਿ ਗੋਰਖੁ ਨਾ ਮਾਛਿੰਦੋ ॥ ਨਾ ਤਦਿ  ਗਿਆਨੁ ਧਿਆਨੁ ਕੁਲ ਓਪਤਿ ਨਾ ਕੋ ਗਣਤ ਗਣਾਇਦਾ ॥੯॥

Ninḏ binḏ nahī jī▫o na jinḏo.  Nā ṯaḏ gorakẖ nā mācẖẖinḏo.  Nā ṯaḏ gi▫ān ḏẖi▫ān kul opaṯ nā ko gaṇaṯ gaṇā▫iḏā.

||9||

 

There was no (nind-u) slander, (bind-u) pulling down anyone, (jeeo) soul or (jindo) life. (Na tad) at that time there were no Yogis like Gorakh or (maachhindo) Machhinder.

At that time there was no (giaan-u) learning, (dhiaan) contemplation, (kul) lineage (opat-I = creation) of birth; (na ko) no (ganat = count, ganaaida = counted) account of deeds was kept. 9.

 

Page 1036

 

ਵਰਨ ਭੇਖ ਨਹੀ ਬ੍ਰਹਮਣ ਖਤ੍ਰੀ ॥ ਦੇਉ ਨ ਦੇਹੁਰਾ ਗਊ ਗਾਇਤ੍ਰੀ ॥ ਹੋਮ ਜਗ ਨਹੀ ਤੀਰਥਿ ਨਾਵਣੁ ਨਾ ਕੋ ਪੂਜਾ ਲਾਇਦਾ ॥੧੦॥

varan bẖekẖ nahī barahmaṇ kẖaṯrī.  Ḏe▫o na ḏehurā ga▫ū gā▫iṯarī.  Hom jag nahī ṯirath nāvaṇ nā ko pūjā lā▫iḏā. ||10||

 

There were no Hindu (varan) castes like Brahmin and Khatri and no (bheykh) garbs – like white loincloths. There were no (deo) gods and their (deyhura) temples and no worship of (gaoo) the cow, or chanting of the Gaaytri mantra.

There were no (jag) ceremonies of (hom/havan) fire sacrifice, (naavan-u) bath (teerath-i) at pilgrim centers and (na ko) no one (laaida) engaged (pooja) in worship. 10.

 

ਨਾ ਕੋ ਮੁਲਾ ਨਾ ਕੋ ਕਾਜੀ ॥ ਨਾ ਕੋ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ॥ ਰਈਅਤਿ ਰਾਉ ਨ ਹਉਮੈ ਦੁਨੀਆ ਨਾ ਕੋ ਕਹਣੁ ਕਹਾਇਦਾ ॥੧੧॥

Nā ko mulā nā ko kājī.  Nā ko sekẖ masā▫ik hājī. Ra▫ī▫aṯ rā▫o na ha▫umai ḏunī▫ā nā ko kahaṇ kahā▫iḏā. ||11||

 

There was (na ko = not any) no Muslim (mulaa) priest and no (kaaji) Qazi to pass edicts; there was no (seykh-u = sheikh) spiritual cum temporal head or (masaaik-u) community leader or (haaji) pilgrim going/gone to Mecca.

There was no (raau) king or (raeeat-i) subjects; no (haumai) ego of (duneeaa) the world and (na ko) no one (kahn-u kahaaiaa = talked and be talked of) to be counted in status. 11.

 

ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥ ਸਾਜਨੁ ਮੀਤੁ ਬਿੰਦੁ ਨਹੀ ਰਕਤੀ ॥ ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਸਾਚੇ ਏਹੋ ਭਾਇਦਾ ॥੧੨॥

Bẖā▫o na bẖagṯī nā siv sakṯī.  Sājan mīṯ binḏ nahī rakṯī.  Āpe sāhu āpe vaṇjārā sācẖe eho bẖā▫iḏā. ||12||

 

There was neither (bhaau) love nor (bhagti) devotion or living by (siv) God’s commands or of (sakti) material things. There were no (saajan, meet) friends; no (bind-u = drop) semen of the father or (rakti = blood) egg of the mother – for procreation.

The Creator was (aapey) IT-self (saahu) the financier as well as (vanjaara) the trader, i.e. there was none to give commands and none to comply with them; this is how (saachey) the Eternal (bhaaida) liked/planned – and it happened. 12.

 

ਬੇਦ ਕਤੇਬ ਨ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ॥ ਪਾਠ ਪੁਰਾਣ ਉਦੈ ਨਹੀ ਆਸਤ ॥ ਕਹਤਾ ਬਕਤਾ ਆਪਿ ਅਗੋਚਰੁ ਆਪੇ ਅਲਖੁ ਲਖਾਇਦਾ ॥੧੩॥

Beḏ kaṯeb na simriṯ sāsaṯ.  Pāṯẖ purāṇ uḏai nahī āsaṯ.  Kahṯā bakṯā āp agocẖar āpe alakẖ lakẖā▫iḏā. ||13||

 

There were no (beyd) Vedas, (kateyb) Semitic scriptures, Smritis or Shastras. There was no (paatth) reading of Puranas; there was no sun that (udai) rose and (aasat) set.

(Kahta, bakta) speaker – the only existence – was of (aapi = self) the Creator who is (agochar) not perceived by the senses and (alakh-u) unknowable; IT (lakhaaidaa) made IT-self known.

 

Note: The next final three stanzas describe the creation.

 

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥ ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥੧੪॥

Jā ṯis bẖāṇā ṯā jagaṯ upā▫i▫ā.  Bājẖ kalā ādāṇ rahā▫i▫ā.  Barahmā bisan mahes upā▫e mā▫i▫ā moh vaḏẖā▫iḏā. ||14||

 

(Ja) when (tis-u = that) the Creator (bhaana = willed) decided, (ta) then IT (upaaiaa) created (jagat-u) the world; (rahaaiaa) placed (aadaan-u = expanse) the creation in space (baajh-u) without (kalaa) support.

IT (upaaey) created the concept of Brahma, (bisan-u) Vishnu and Mahesh – the Hindu trinity – and (vadhaaidaa = increased) created increasing (moh) attachment to (maaiaa) the world-play – of relatives, wealth, status and so on. 14.

 

ਵਿਰਲੇ ਕਉ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮੁ ਸਬਾਇਆ ॥ ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਅਰੰਭੇ ਗੁਪਤਹੁ ਪਰਗਟੀ ਆਇਦਾ ॥੧੫॥

virle ka▫o gur sabaḏ suṇā▫i▫ā.  Kar kar ḏekẖai hukam sabā▫i▫ā.  Kẖand barahmand pāṯāl arambẖe gupṯahu pargatī ā▫iḏā. ||15||

 

(Gur-i) the guru’s (sabad-u = word) guidance (sunaaiaa = caused to hear) is given (kau) to (virley) some rare person; and s/he understands that the Creator (kar-i kar-i) creates and (deykhai) watches; IT’s (hukam-u = order) writ runs (sabaaiaa = all) everywhere.

IT (arambhey) initiated creation of (khandd) parts of (brahmandd) the universes and thus (pragtti aaida) manifested (guptahu = from hiding) from the un-manifest state. 15.

 

ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਬਿਸਮਾਦੀ ਬਿਸਮ ਭਏ ਗੁਣ ਗਾਇਦਾ ॥੧੬॥੩॥੧੫॥

Ŧā kā anṯ na jāṇai ko▫ī.  Pūre gur ṯe sojẖī ho▫ī.  Kẖand barahmand pāṯāl arambẖe gupṯahu pargatī ā▫iḏā. ||15||

 

(Na koi) no one (jaanai) knows (ta ka = of that) IT’s (ant-u = limits) expanse, whose (Sojhi) awareness is (hoi = happens) comes (tey) from (poorey) the perfect (gur) guru.

Those (ratey) imbued with love (saach-i) of the Eternal are (bismaadi) enraptured; they (bhaey) are (bisam) awe-struck (gaaida = sing) praising (gun) virtues of the Creator. 16. 3. 15.

 

——————————————————————

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਪੇ ਆਪੁ ਉਪਾਇ ਨਿਰਾਲਾ ॥ ਸਾਚਾ ਥਾਨੁ ਕੀਓ ਦਇਆਲਾ ॥ ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਕਾ ਬੰਧਨੁ ਕਾਇਆ ਕੋਟੁ ਰਚਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Āpe āp upā▫e nirālā.  Sācẖā thān kī▫o ḏa▫i▫ālā.  Pa▫uṇ pāṇī agnī kā banḏẖan kā▫i▫ā kot racẖā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Aapey = IT-self) the Creator (upaaey) created (aap-u) the self in manifest form, i.e. is present in creation, but remains (niraala = separate) unattached. (Daiaala) the kind Creator (keeo) has created (saachaa = true) IT’s own (thaan-u) place – in human mind.

IT (rachaaida) creates (kott-u) fort (kaaiaa) the body (bandhan = bond) of the five elements of (paun) air, (paani) water, (agni) fire/energy – as also earth/clay and space. 1.

 

ਨਉ ਘਰ ਥਾਪੇ ਥਾਪਣਹਾਰੈ ॥ ਦਸਵੈ ਵਾਸਾ ਅਲਖ ਅਪਾਰੈ ॥ ਸਾਇਰ ਸਪਤ ਭਰੇ ਜਲਿ ਨਿਰਮਲਿ ਗੁਰਮੁਖਿ ਮੈਲੁ ਨ ਲਾਇਦਾ ॥੨॥

Na▫o gẖar thāpe thāpaṇhārai.  Ḏasvai vāsā alakẖ apārai.  Sā▫ir sapaṯ bẖare jal nirmal gurmukẖ mail na lā▫iḏā. ||2||

 

(Thaapanhaarai = establisher) the Creator has (thaapey = established) created (nau) nine (ghar = houses) openings in the body for physical needs. (Vaasa) abode of the Creator who is (alakh) unseen and (apaarai) Infinite, i.e. the un-manifest form, is accessed through (dasvai) the tenth – which is not physical.

(Sapat) the seven (saair) oceans are (bharey) full of (nirmal-i) clean (jal-i) water; (gurmukh-i) one who follows the guru’s teachings bathes in these and hence does not (laaida) stain the self with (mail-u) dirt. 2.

Message: One who finds the Almighty within with the guru’s guidance, the seven parts of him/her – five sensory organs, mind and intellect, i.e. his/her being is unaffected by temptations in the world-play.

 

ਰਵਿ ਸਸਿ ਦੀਪਕ ਜੋਤਿ ਸਬਾਈ ॥ ਆਪੇ ਕਰਿ ਵੇਖੈ ਵਡਿਆਈ ॥ ਜੋਤਿ ਸਰੂਪ ਸਦਾ ਸੁਖਦਾਤਾ ਸਚੇ ਸੋਭਾ ਪਾਇਦਾ ॥੩॥

Rav sas ḏīpak joṯ sabā▫ī.  Āpe kar vekẖai vadi▫ā▫ī.  Joṯ sarūp saḏā sukẖ▫ḏāṯa sacẖe sobẖā pā▫iḏā. ||3||

 

(Rav-i) the sun and (sas-i) the moon provide (jot-i) light for (sabaai) the whole world. The Creator (aapey) IT-self (kar-i) creates and (veykhai) watches (vaddiaaee = greatness) at IT’s creation.

The Almighty is (saroop) in the form of (jot-i = light) Spirit; (sadaa) ever (sukhdaata = giver of comforts) the source of peace/solace; one who obeys (sachey) the Eternal (paaida) gets (sobha) glory. 3.   

 

ਗੜ ਮਹਿ ਹਾਟ ਪਟਣ ਵਾਪਾਰਾ ॥ ਪੂਰੈ ਤੋਲਿ ਤੋਲੈ ਵਣਜਾਰਾ ॥ ਆਪੇ ਰਤਨੁ ਵਿਸਾਹੇ ਲੇਵੈ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੪॥

Gaṛ mėh hāt pataṇ vāpārā.  Pūrai ṯol ṯolai vaṇjārā.  Āpe raṯan visāhe levai āpe kīmaṯ pā▫iḏā. ||4||

 

There are (pattan = town) habitats and (haatt) shops (mah-i) in (garr) the fort where (vaapaara) business deals take place. (Vanjaara = merchant) the Creator (tolai) weighs against (poorai) correct (tol-i) weight standard – evaluates against obedience ti IT’s commands.

(Aapey) IT-self (visaahey) buys (ratan-u) the jewel and (leyvai) takes – being in the creatures; (aapey) IT-self (paaida = puts, keemat-i = price) decides the price – examines conduct of all against IT’s commands. 4.

 

ਕੀਮਤਿ ਪਾਈ ਪਾਵਣਹਾਰੈ ॥ ਵੇਪਰਵਾਹ ਪੂਰੇ ਭੰਡਾਰੈ ॥ ਸਰਬ ਕਲਾ ਲੇ ਆਪੇ ਰਹਿਆ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਇਦਾ ॥੫॥

Kīmaṯ pā▫ī pāvaṇhārai.  veparvāh pūre bẖandārai.  Sarab kalā le āpe rahi▫ā gurmukẖ kisai bujẖā▫iḏā. ||5||

 

(Paavanhaarai = one who puts) the appraiser Almighty (paai = puts, keemat-i = price) appraises the creatures. (Bhanddaarai) the store-houses of (veyparvaah = carefree – answerable to none) the highest Master are (poorey) full, i.e. is all-powerful.

IT (ley = taken) has (sarab) all (kalaa) powers but (bujhaaida) gives this understanding to (kisai) some rare person (gurmukh-i) with the guru’s guidance. 5.

 

ਨਦਰਿ ਕਰੇ ਪੂਰਾ ਗੁਰੁ ਭੇਟੈ ॥ ਜਮ ਜੰਦਾਰੁ ਨ ਮਾਰੈ ਫੇਟੈ ॥ ਜਿਉ ਜਲ ਅੰਤਰਿ ਕਮਲੁ ਬਿਗਾਸੀ ਆਪੇ ਬਿਗਸਿ ਧਿਆਇਦਾ ॥੬॥

Naḏar kare pūrā gur bẖetai.  Jam janḏār na mārai fetai.  Ji▫o jal anṯar kamal bigāsī āpe bigas ḏẖi▫ā▫iḏā. ||6||

 

One (bheyttai) finds and follows (poora) the perfect (guru-u) guru when the Almighty (karey) bestows (nadar-i) grace. Then (jandaar) the cruel (jam) agent of Divine justice does not (maarai phettai = hit) punish – by way of denying union with the Almighty and instead sending for rebirth.

The Almighty – being in the creatures – (aapey) IT-self (bigas-i) is happy (dhiaaida) paying attention to IT’s commands (jio) like (kamal-u) the lotus flower (bigaasi) blossoms (antar-i) in (jal) water. 6.

 

ਆਪੇ ਵਰਖੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਰਤਨ ਜਵੇਹਰ ਲਾਲ ਅਪਾਰਾ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪੂਰਾ ਪਾਈਐ ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਇਦਾ ॥੭॥

Āpe varkẖai amriṯ ḏẖārā.  Raṯan javehar lāl apārā.  Saṯgur milai ṯa pūrā pā▫ī▫ai parem paḏārath pā▫iḏā. ||7||

 

One who finds the guru, (dhaara) a steady stream of (amrit) Divine elixir (varkhai) rains in his/her mind, i.e. the devotee steadily becomes aware of Naam or Divine virtues; awareness of virtues of (apaara) the Infinite Almighty is valuable like (ratan) jewels, (javeyhar) emeralds and (laal) rubies.

(Poora = complete) the Almighty (paaeeai) is found (ta) then when (satigur-u) the true guru (mailai) is found; the seeker (paaida) receives (padaarath-u = substance) the gift of (preym) love of/acceptance by the Almighty. 7.

 

ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਲਹੈ ਅਮੋਲੋ ॥ ਕਬ ਹੀ ਨ ਘਾਟਸਿ ਪੂਰਾ ਤੋਲੋ ॥ ਸਚੇ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਸਚੋ ਸਉਦਾ ਪਾਇਦਾ ॥੮॥

Parem paḏārath lahai amolo.  Kab hī na gẖātas pūrā ṯolo.  Sacẖe kā vāpārī hovai sacẖo sa▫uḏā pā▫iḏā. ||8||

 

Once one (lahai = takes) obtains (amolo) the priceless (padaarath-u) wealth of Divine (preym) love/grace; it (kab hi na) never (gghaattas-i) reduces and ever remains (poora = full, tolo = measure) fully with him/her.

S/he (hovai) becomes (vaapaari) dealer/employee (ka) of (sachey) the Eternal and (paaida) gets (sachaa) true (sauda) merchandise. 8.

Message: One on whom the Almighty bestows grace, s/he conducts the self by Naam or virtues and commands of the Almighty and finds IT.

 

ਸਚਾ ਸਉਦਾ ਵਿਰਲਾ ਕੋ ਪਾਏ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ਮਿਲਾਏ ॥

Sacẖā sa▫uḏā virlā ko pā▫e.  Pūrā saṯgur milai milā▫e.

 

(Ko) some (virla) rare person (paaey) gets (sachaa) the true (sauda) merchandise, i.e. gets awareness of Naam and finds the Almighty. S/he (milai) finds (satigur-u) the true guru who (milaaey) leads to the Almighty.

 

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ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਹੁਕਮੁ ਪਛਾਣੈ ਮਾਨੈ ਹੁਕਮੁ ਸਮਾਇਦਾ ॥੯॥

Gurmukẖ ho▫e so hukam pacẖẖāṇai mānai hukam samā▫iḏā. ||9||

 

This is how it happens: One who (hoey) becomes (gurmukh-i) a follower of the guru, (pachhaanai = recognizes) recalls and understands (hukam-u = order) directions of the Creator to the soul, (maanai) obeys them and (samaaida) merges in the Creator. 9.

 

ਹੁਕਮੇ ਆਇਆ ਹੁਕਮਿ ਸਮਾਇਆ ॥ ਹੁਕਮੇ ਦੀਸੈ ਜਗਤੁ ਉਪਾਇਆ ॥ ਹੁਕਮੇ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ਹੁਕਮੇ ਕਲਾ ਰਹਾਇਦਾ ॥੧੦॥

Hukme ā▫i▫ā hukam samā▫i▫ā.  Hukme ḏīsai jagaṯ upā▫i▫ā.  Hukme surag macẖẖ pa▫i▫ālā hukme kalā rahā▫iḏā. ||10||

 

One who follows the guru realizes that: S/he (aiaa = came) has been born and (samaaiaa = merge) shall die hukmey) by Divine commands. (Sabaaiaa) the entire (jagat-u = world) creation that (deesai = seen) exists has been (upaaiaa) created (hunkmey) by Divine commands.

(Surag-u = heaven) the sky, (machh-u) earth and (paiaala) nether regions (rahaaida = kept) exist by (kalaa) power (hukmey = by hukam) of the Almighty – the Divine laws. 10.

ਹੁਕਮੇ ਧਰਤੀ ਧਉਲ ਸਿਰਿ ਭਾਰੰ ॥ ਹੁਕਮੇ ਪਉਣ ਪਾਣੀ ਗੈਣਾਰੰ ॥ ਹੁਕਮੇ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਹੁਕਮੇ ਖੇਲ ਖੇਲਾਇਦਾ ॥੧੧॥

Hukme ḏẖarṯī ḏẖa▫ul sir bẖāraʼn.  Hukme pa▫uṇ pāṇī gaiṇāraʼn.  Hukme siv sakṯī gẖar vāsā hukme kẖel kẖelā▫iḏā. ||11||

 

It is believed that (bhaara’n) the load of (dharti) the earth is (sir-i) on the head of (dhaul) an ox – but is actually (kukmey) by Hukam, i.e. the earth is held in space by Divine laws. (Paun) the air, (paani) water and (gainaara’n) the sky all exist by Hukam – Divine laws.

It is (hukmey) by Divine command/will whether the creature (vaasaa = residence) lives under influence of (siv) God or (sakti) the world-play; the Almighty (kheylaaida) causes to play (kheyl) the game, i.e. the creatures act (hukmey) by the Divine law of influence of past deeds. 11.

 

ਹੁਕਮੇ ਆਡਾਣੇ ਆਗਾਸੀ ॥ ਹੁਕਮੇ ਜਲ ਥਲ ਤ੍ਰਿਭਵਣ ਵਾਸੀ ॥ ਹੁਕਮੇ ਸਾਸ ਗਿਰਾਸ ਸਦਾ ਫੁਨਿ ਹੁਕਮੇ ਦੇਖਿ ਦਿਖਾਇਦਾ ॥੧੨॥

Hukme ādāṇe āgāsī.  Hukme jal thal ṯaribẖavaṇ vāsī.  Hukme sās girās saḏā fun hukme ḏekẖ ḏikẖā▫iḏā. ||12||

 

(Aaddaaney) the expansive (aagaasi) sky exists (hukmey) by Divine laws. (Jal) water, (thal) land and (vaasi = residents) the creatures of (tribhavan = three regions) the sky, land and water also exist (hukmey) by Divine laws.

Every (saas) breath and (giraas) morsel of food is (hukmey) subject to Divine will, i.e. the life-span is in hands of the Creator, who (phun-i) also (deykh-i) watches and (dikhaaida) enables to see (hukmey) by Hukam – the creatures are being metaphorically watched all the time and made aware of their deeds by their conscience. 12.

 

ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ ॥ ਦੇਵ ਦਾਨਵ ਅਗਣਤ ਅਪਾਰਾ ॥ ਮਾਨੈ ਹੁਕਮੁ ਸੁ ਦਰਗਹ ਪੈਝੈ ਸਾਚਿ ਮਿਲਾਇ ਸਮਾਇਦਾ ॥੧੩॥

Hukam upā▫e ḏas a▫uṯārā.  Ḏev ḏānav agṇaṯ apārā.  Mānai hukam so ḏargėh paijẖai sācẖ milā▫e samā▫iḏā. ||13||

 

It is (hukam-i) by Hukam that the concept of (das) the ten (autaara) incarnation of Vishnu has (upaaey) been created; as also of (deyv) gods, (daanav) demons who are (aganat) countless and (apaara) infinite in number.

The purpose of all these concepts is to convey that one who (maanai) obeys (hukam-u) Divine commands, (su) that person (paijhai = wears robe of honor) receives honor (dargah) in Divine court – and vice versa; (saach-i) the Eternal Creator (milaaey) unites and (samaaidaa) merges with IT-self those who obey Hukam. 13.

 

ਹੁਕਮੇ ਜੁਗ ਛਤੀਹ ਗੁਦਾਰੇ ॥ ਹੁਕਮੇ ਸਿਧ ਸਾਧਿਕ ਵੀਚਾਰੇ ॥ ਆਪਿ ਨਾਥੁ ਨਥੀਂ ਸਭ ਜਾ ਕੀ ਬਖਸੇ ਮੁਕਤਿ ਕਰਾਇਦਾ ॥੧੪॥

Hukme jug cẖẖaṯīh guḏāre.  Hukme siḏẖ sāḏẖik vīcẖāre.  Āp nāth nathīʼn sabẖ jā kī bakẖse mukaṯ karā▫iḏā. ||14||

 

The Creator (hukmey) at IT’s will (gudaarey/gujaarey) spent (chhateeh) thirty six (jug) ages, i.e. millions of years – contemplating and planning creation; then IT created (sidh) accomplished saints and (saadhik) seekers who (veechaarey) reflect on IT’s virtues and commands.

(Aapi = self) the Creator is (naath-u) the Master under (ja ki) whose (natheen = leash) control is (sabh) the entire creation; those on whom IT (bakhsey) bestows grace, IT (karaaida) causes them (mukat-i) to be freed from vices in life, and cycles of births and deaths at the end of life. 14.

 

ਕਾਇਆ ਕੋਟੁ ਗੜੈ ਮਹਿ ਰਾਜਾ ॥ ਨੇਬ ਖਵਾਸ ਭਲਾ ਦਰਵਾਜਾ ॥ ਮਿਥਿਆ ਲੋਭੁ ਨਾਹੀ ਘਰਿ ਵਾਸਾ ਲਬਿ ਪਾਪਿ ਪਛੁਤਾਇਦਾ ॥੧੫॥

Kā▫i▫ā kot gaṛai mėh rājā.  Neb kẖavās bẖalā ḏarvājā.  Mithi▫ā lobẖ nāhī gẖar vāsā lab pāp pacẖẖuṯā▫iḏā. ||15||

 

(Raaja = king) the Almighty abides (mah-i) in (kott garrai = fort) the mind (kaaia) in the body; the mind has (bhalaa = good) a strong (darvaaja) gate with (neyb) assistants and (khavaas) attendants guarding, i.e. controlling access to IT.

Those with (mithiaa) falsehood/pretense and (lobh-u = greed) attachments to the world-play do not get (vaasa) to stay (ghar-i) in the house, i.e. do not find the Almighty within; those indulging (lab-i) in greed and other (paap-i) transgressions – disobedience to Hukam are denied union, (pachhutaaida) repent. 15.

 

ਸਤੁ ਸੰਤੋਖੁ ਨਗਰ ਮਹਿ ਕਾਰੀ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਰਣਿ ਮੁਰਾਰੀ ॥ ਨਾਨਕ ਸਹਜਿ ਮਿਲੈ ਜਗਜੀਵਨੁ ਗੁਰ ਸਬਦੀ ਪਤਿ ਪਾਇਦਾ ॥੧੬॥੪॥੧੬॥

Saṯ sanṯokẖ nagar mėh kārī.  Jaṯ saṯ sanjam saraṇ murārī.  Nānak sahj milai jagjīvan gur sabḏī paṯ pā▫iḏā. ||16||4||16||

 

What (kaari) works for entry (mah-i = in) to (nagar = town) the Divine presence are (sat-u) truthfulness and (santokh-u = contentment) happy obedience to Divine commands. Instead of practice of (jat-u) celibacy, (sat-u) charity and (sanjam-u) control of senses, one should place the self (saran-i = in sanctuary) in care and obedience of (muraari = killer of demon Mur) the Almighty destroyer of evil – to obtain access to IT.

This way (jagjeevan-u = life of the world) the Creator (milai) is found (sahj-i) effortlessly; one (paaida) receives this (pat-i) honor (sabdi = through words) through obedience of the guru, – who teaches to obey Divine commands, says Guru Nanak. 16. 4. 16.