SGGS pp 1043-1045, Maaroo M: 3, Solahey 1-2.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the third Guru (solahey) of sixteen stanzas each in Raga Maaroo. Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਹੁਕਮੀ ਸਹਜੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਅਪਣੀ ਵਡਿਆਈ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ਹੁਕਮੇ ਰਹਿਆ ਸਮਾਈ ਹੇ ॥੧॥

Hukmī sėhje sarisat upā▫ī.  Kar kar vekẖai apṇī vadi▫ā▫ī.  Āpe kare karā▫e āpe hukme rahi▫ā samā▫ī he. ||1||

 

The Creator (upaaee) created (sristt-i) the universe (hukmi) with IT’s command (sahjey = naturally) at will. And (kar-i kar-i) having created, (veykhai) watches (apni = own) IT’s (vaddiaaee) greatness, i.e. the creation in which IT is present.

IT (karaey) acts (aapey) on IT’s own and (karaaey) gets things done (samaaee) is present in the creatures (hukmey = with orders) by IT’s will causes them to act. 1.

 

ਮਾਇਆ ਮੋਹੁ ਜਗਤੁ ਗੁਬਾਰਾ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋ ਵੀਚਾਰਾ ॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਆਪੇ ਮੇਲਿ ਮਿਲਾਈ ਹੇ ॥੨॥

Mā▫i▫ā moh jagaṯ gubārā.  Gurmukẖ būjẖai ko vīcẖārā.  Āpe naḏar kare so pā▫e āpe mel milā▫ī he. ||2||

 

(Jagat-u = world) the creatures are (gubaara = darkness) blinded by (moh-u) attachment to (maaiaa) the world-play – of relations, wealth, status and so on. (Ko) some rare person (gurmukh-i) who follows the guru (boojhai) understands this (veechaara) thought – that this attachment is an impediment to union with the Creator.

One on whom (aapey = self) IT (karey = bestows, nadar-i = sight of grace) bestows grace, (so) that person (paaey) obtains this understanding; (aapey = self) the Almighty IT-self (meyl-i) leads to the guru who (milaai) unites with the Almighty. 2.

 

Page 1044

 

ਆਪੇ ਮੇਲੇ ਦੇ ਵਡਿਆਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੀਮਤਿ ਪਾਈ ॥ ਮਨਮੁਖਿ ਬਹੁਤੁ ਫਿਰੈ ਬਿਲਲਾਦੀ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਹੇ ॥੩॥

Āpe mele ḏe vadi▫ā▫ī.  Gur parsādī kīmaṯ pā▫ī.  Manmukẖ bahuṯ firai billāḏī ḏūjai bẖā▫e kẖu▫ā▫ī he. ||3||

 

God (aapey) IT-self (meyley = causes to meet) leads one to the guru who (dey) imparts (vaddiaaee) virtues. And (gur parsaadi) with the guru’s grace/guidance s/he (paaee = gets) comes to know (keemat-i = price) the worth of living by Naam or Divine virtues and commands.

Otherwise, (manmukh-i) a self-willed person – who goes his/her own way, (phirai) goes about being in (bahut-u) great/terrible (bil-laadi) agony and (khuaaee) goes astray – rather than find the Almighty – because s/he has (doojai = second) other (bhaaey) ideas. 3.

 

ਹਉਮੈ ਮਾਇਆ ਵਿਚੇ ਪਾਈ ॥ ਮਨਮੁਖ ਭੂਲੇ ਪਤਿ ਗਵਾਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਨਾਇ ਰਾਚੈ ਸਾਚੈ ਰਹਿਆ ਸਮਾਈ ਹੇ ॥੪॥

Ha▫umai mā▫i▫ā vicẖe pā▫ī.  Manmukẖ bẖūle paṯ gavā▫ī.  Gurmukẖ hovai so nā▫e rācẖai sācẖai rahi▫ā samā▫ī he. ||4||

 

When the Creator created the creatures IT (paaee) put (haumai = ego) the tendency to act by self-will, and attachment to (maaiaa) the world-play, (vichey) in them. (Manmukh-i) those who act by self-will (bhooley) stray from Divine commands and (gavaaee) lose (pat-i) honor, i.e. are not accepted for union by the Creator.

One who (hovai) becomes (gurmukh-i) a follower of the guru, (so = that) s/he (raachai) gets used to living (naaey) by Naam; and (rahiaa) remains (samaaee = absorbed/has in mind) engaged in obedience of (saachai) of the Eternal. 4.

 

ਗੁਰ ਤੇ ਗਿਆਨੁ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥ ਮਨਸਾ ਮਾਰਿ ਮਨ ਮਾਹਿ ਸਮਾਇਆ ॥ ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਆਪੇ ਦੇਇ ਬੁਝਾਈ ਹੇ ॥੫॥
Gur ṯe gi▫ān nām raṯan pā▫i▫ā.  Mansā mār man māhi samā▫i▫ā.  Āpe kẖel kare sabẖ karṯā āpe ḏe▫e bujẖā▫ī he. ||5||

 

One who (paaiaa) receives (giaan-u) awareness of (ratan-u = jewel) the valuable Naam (tey) from (gur) the guru; s/he (maar-i) kills (mansaa) thoughts of the mind and (samaiaa = merges) dissolves them (maah-i) in (man) the mind itself.

(Karta) the Creator (aapey) IT-self (karey = does) creates (sabh-i) all (kheyl) play and (dey-i bujhaaee) gives the understanding – of what the play is and what the creature should do. 5.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪੁ ਗਵਾਏ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਬਦਿ ਸੁਖੁ ਪਾਏ ॥ ਅੰਤਰਿ ਪਿਆਰੁ ਭਗਤੀ ਰਾਤਾ ਸਹਜਿ ਮਤੇ ਬਣਿ ਆਈ ਹੇ ॥੬॥

Saṯgur seve āp gavā▫e.  Mil parīṯam sabaḏ sukẖ pā▫e. Anṯar pi▫ār bẖagṯī rāṯā sahj maṯe baṇ ā▫ī he. ||6||

 

One who (seyvey = serves) obeys (satigur-u) the true guru (gavaaey = loses) gives up (aap-u = self) acting by self-will. Such a person (mil-i) finds (preetam) the Beloved God within, lives (sabad-i) by Divine commands shunning transgressions and hence and (paaey) attains (sukh-u) peace – through union with the Almighty.

S/he has (piaar-u) love (antar-i) within and is (raata) imbued with (bhagti) devotion – obedience to Divine commands; (ban-i aaee) is agreeable – remains in obedience of Divine commands (matey) in state (sahj-i) of poise. 6.

 

ਦੂਖ ਨਿਵਾਰਣੁ ਗੁਰ ਤੇ ਜਾਤਾ ॥ ਆਪਿ ਮਿਲਿਆ ਜਗਜੀਵਨੁ ਦਾਤਾ ॥ ਜਿਸ ਨੋ ਲਾਏ ਸੋਈ ਬੂਝੈ ਭਉ ਭਰਮੁ ਸਰੀਰਹੁ ਜਾਈ ਹੇ ॥੭॥

Ḏūkẖ nivāraṇ gur ṯe jāṯā.  Āp mili▫ā jagjīvan ḏāṯā.  Jis no lā▫e so▫ī būjẖai bẖa▫o bẖaram sarīrahu jā▫ī he. ||7||

 

One who (jaata) knows, i.e. is imparted virtues and commands of, the Almighty (nivaaran) destroyer of (dookh) faults/shortcomings, (tey) from the guru and practices them; (Daataa = giver) the benevolent (jagjeevan-u = life of the world) Creator (aap-i) IT-self (miliaa) meets, i.e. unites such a person.

One (jis no) whom the Almighty (laaey) engages in devotion/obedience (soee) only that (boojhai = understands) recognizes the presence of the Master; his/her (bharam-u) doubt about presence and help of the Almighty protector, and, hence, (bhau) fear of lack of protection, (jaaee) goes (sareerhu = from the body) from his/her being. 7.

 

ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ॥ ਸਚੈ ਸਬਦਿ ਸਤਿਗੁਰੁ ਸੇਵੈ ॥ ਜਰਾ ਜਮੁ ਤਿਸੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੇ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੮॥

Āpe gurmukẖ āpe ḏevai.  Sacẖai sabaḏ saṯgur sevai.  Jarā jam ṯis johi na sākai sācẖe si▫o baṇ ā▫ī he. ||8||

 

Being in the guru God (aapey) IT-self (deyvai = gives) imparts instructions and being in the disciple (aapey) IT-self (gurmukh-i) follows the guru’s guidance. And (seyvai = serves) obeys (satigur-u) true guru to live (sabad-i) by commands of (sachai) the Eternal.

(Jaraa = old age) weakness in combating vices and, hence, (jam-u) the agent of Divine justice (na saakai) cannot (joh-i) eye (tis-u) that person; because his /her life (ban-i aaee = gets along) is in accordance (sio) with virtues and commands of (saachey) the Eternal. 8.

 

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥ ਜਲਿ ਜਲਿ ਖਪੈ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥ ਮਨਮੁਖੁ ਠਉਰ ਨ ਪਾਏ ਕਬਹੂ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈ ਹੇ ॥੯॥

Ŧarisnā agan jalai sansārā.  Jal jal kẖapai bahuṯ vikārā.  Manmukẖ ṯẖa▫ur na pā▫e kabhū saṯgur būjẖ bujẖā▫ī he. ||9||

 

(Sansaara = world) human beings (jalai) burn (sagan-i) in fire of (trisna = craving) desires; and (jal-i jal-i) so burning (khapai) remain miserable by committing (bahut-u) numerous (vikaara) vices.

(Satigur) the true guru (bujhaaee boojh) imparts understanding of this – and the follower overcomes desires; but (manmukh-u) a self-willed person goes his/her own way and (na kabahoo) never (paaey) attains (tthaur = place) peace by way of freedom from desires. 9.

 

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਾਚੈ ਨਾਮਿ ਸਦਾ ਲਿਵ ਲਾਗੀ ॥ ਅੰਤਰਿ ਨਾਮੁ ਰਵਿਆ ਨਿਹਕੇਵਲੁ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ਹੇ ॥੧੦॥

Saṯgur sevan se vadbẖāgī.  Sācẖai nām saḏā liv lāgī.  Anṯar nām ravi▫ā nihkeval ṯarisnā sabaḏ bujẖā▫ī he. ||10||

 

Those who (seyvan-i = serve) follow (satigur-u) the true guru, (sey) they (vaddbhaagi) are fortunate. Their (liv) attention is (sadaa) ever (laagi) fixed on living (naam-i) by virtues and commands (saachai) the Eternal.

They (raviaa) remember (nihkeyval) the pristine Naam (anatar-i = within) in their minds; they (bujhaaee) extinguish the fire of (trisna) craving (sabad-i) by obedience to Divine commands. 10.

 

ਸਚਾ ਸਬਦੁ ਸਚੀ ਹੈ ਬਾਣੀ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਪਛਾਣੀ ॥ ਸਚੈ ਸਬਦਿ ਰਤੇ ਬੈਰਾਗੀ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ਹੇ ॥੧੧॥

Sacẖā sabaḏ sacẖī hai baṇī.  Gurmukẖ virlai kinai pacẖẖāṇī. Sacẖe sabaḏ raṯe bairāgī āvaṇ jāṇ rahā▫ī he. ||11||

 

(Sabad-u = Divine Word) Divine commands are (sachaa = true) ever valid and so (hai) is (baani = word) the guru’s teachings which give awareness of Divine commands. This (pachhaani) is understood by (kinai) some (virlai) rare person (gurmukh-i) who follows the guru’s teachings.

Those (ratey) imbued with (sabad-i) commands of (sachai) the Eternal, (bairaagi) yearn for union for the Almighty; their (aavan-u = coming, jaan-u = going) cycles of births and deaths (rahaaee = stop) end. 11.

 

ਸਬਦੁ ਬੁਝੈ ਸੋ ਮੈਲੁ ਚੁਕਾਏ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਏ ॥ ਸਤਿਗੁਰੁ ਅਪਣਾ ਸਦ ਹੀ ਸੇਵਹਿ ਹਉਮੈ ਵਿਚਹੁ ਜਾਈ ਹੇ ॥੧੨॥

Sabaḏ bujẖai so mail cẖukā▫e.  Nirmal nām vasai man ā▫e.  Saṯgur apṇā saḏ hī sevėh ha▫umai vicẖahu jā▫ī he. ||12||

 

One who (bujhai) understands (sabad-u) Divine commands, (chukaaey = ends) gives up (mail-u = dirt) vices from the mind; and then awareness of (nirmal-u) the pristine (naam-u) Divine virtues and commands (aaey) come and (vasai) abide, i.e. one keeps Naam, (man-i) in mind and practices it.

S/he (sad hi) forever (seyvah-i = serves) obeys (aapna = own) his/her (satigur-u) true guru; (haumai = ego) the tendency to act by self-will (jaaee) leaves (vichahu) from within. 12.

 

ਗੁਰ ਤੇ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥ ਨਾਮ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥ ਸਤਿਗੁਰ ਸੇਵੇ ਕੀ ਵਡਿਆਈ ਤ੍ਰਿਸਨਾ ਭੂਖ ਗਵਾਈ ਹੇ ॥੧੩॥

Gur ṯe būjẖai ṯā ḏar sūjẖai.  Nām vihūṇā kath kath lūjẖai.  Saṯgur seve kī vadi▫ā▫ī ṯarisnā bẖūkẖ gavā▫ī he. ||13||

 

When one (boojhai) understands Naam (tey) from (gur) the guru, (ta) then s/he (soojhai) gets awareness (dar-i = abode) of God’s presence within. One (vihoona) bereft of awareness of Naam (kath-i kath-i) keeps talking and (loojhai = fights) getting into arguments.

(Vaddiaai) the virtue (ki) of (sevey = serving) following (satigur) the true guru is that – one becomes aware of Naam and then (gavaaee = lost) gives up (trisna = thirst, bhookh = hunger) running after desires. 13.

 

ਆਪੇ ਆਪਿ ਮਿਲੈ ਤਾ ਬੂਝੈ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਕਿਛੂ ਨ ਸੂਝੈ ॥ ਗੁਰ ਕੀ ਦਾਤਿ ਸਦਾ ਮਨ ਅੰਤਰਿ ਬਾਣੀ ਸਬਦਿ ਵਜਾਈ ਹੇ ॥੧੪॥

Āpe āp milai ṯā būjẖai.  Gi▫ān vihūṇā kicẖẖū na sūjẖai.  Gur kī ḏāṯ saḏā man anṯar baṇī sabaḏ vajā▫ī he. ||14||

 

If the Almighty (aapey) IT-self (milai) meets (aap-i) the Self, i.e. reveals IT-self to the creature within him/her, (ta) then s/he (boojhai) understands Naam. One (vihoona) bereft of (giaan) awareness of the Almighty (soojhai) understands (kichhoo na) nothing – which way to act.

One who (sadaa) ever has (daat-i = benediction) guidance (ki) of (gur) the guru (antar-i) in (man) mind, (baani) the guru’s words which are based (sabad-i) on Divine commands (vajaaee) manifest – ever guide him/her. 14.

 

ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥ ਕੋਇ ਨ ਮੇਟੈ ਧੁਰਿ ਫੁਰਮਾਇਆ ॥ ਸਤਸੰਗਤਿ ਮਹਿ ਤਿਨ ਹੀ ਵਾਸਾ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿ ਪਾਈ ਹੇ ॥੧੫॥

o ḏẖur likẖi▫ā so karam kamā▫i▫ā.  Ko▫e na metai ḏẖur furmā▫i▫ā.  Saṯsangaṯ mėh ṯin hī vāsā jin ka▫o ḏẖur likẖ pā▫ī he. ||15||

 

(Jo) whatever is (likhiaa = written) ordained (dhur-i = from source) by the Creator, one (kamaaiaa) carries out (su) those (karam) deeds. (Koey na) no one can (meyttai = efface) countermand (phurmaaiaa) orders (dhur-i = source) of the Creator; this is learnt in holy congregation.

But (hi) only (tin) they (vaasa = abode) join (satsangat-i) the holy congregation (jin kau) in whose destiny it is (likh-i) written and (paaee) put (dhur-i) by the Creator. 15.

 

ਅਪਣੀ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਸਚੈ ਸਬਦਿ ਤਾੜੀ ਚਿਤੁ ਲਾਏ ॥ ਨਾਨਕ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਭੀਖਿਆ ਨਾਮੁ ਦਰਿ ਪਾਈ ਹੇ ॥੧੬॥੧॥

Apṇī naḏar kare so pā▫e.  Sacẖai sabaḏ ṯāṛī cẖiṯ lā▫e.  Nānak ḏās kahai benanṯī bẖīkẖi▫ā nām ḏar pā▫ī he. ||16||1||

 

One on whom the Almighty (karey) bestows (apni = own) IT’s (nadar-i = sight of grace) grace, (so) that person (paaey) finds the holy congregation. S/he (laaey) fixes (chit-u) the mind (taarri) with deep concentration (sabad-i) on commands (sachai) of the Eternal.

(Daas-u = servant) humble third Nanak (kahai = says, beynanti = request) submits: Such a person (paaee) receives (bheekhiaa = alms) the benediction of awareness of Naam (dar-i) from the gate of, i.e. from, the Almighty. 16. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਏਕੋ ਏਕੁ ਵਰਤੈ ਸਭੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਸਭ ਅੰਤਰਿ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਹੇ ॥੧॥

Mārū mėhlā 3.  Ėko ek varṯai sabẖ so▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  Ėko rav rahi▫ā sabẖ anṯar ṯis bin avar na ko▫ī he. ||1||

 

Composition of the third Guru in Raga Maaroo. There is (eyko) only One Creator and (soi = that) IT (eyk-u) alone (vartai) pervades (sabh-u) everywhere. (Koee) some (virla) rare person (gurmukh-i) who follows the guru (boojhai = understands) recognizes this.

(Eko) the One alone (rav-i rahiaa) pervades (antar-i) in (sabh) all creatures; there is (na koee) none (avar-u) other (bin-u) except (tis-u = that) IT. 1.

 

ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ॥ ਗਿਆਨੀ ਧਿਆਨੀ ਆਖਿ ਸੁਣਾਏ ॥

Lakẖ cẖa▫orāsīh jī▫a upā▫e.  Gi▫ānī ḏẖi▫ānī ākẖ suṇā▫e.

 

The Creator (upaaey) has created (chauraaseeh = eighty four, lakh = one hundred thousand) 8.4 million (jeea = creatures) life forms; those (giaani) with awareness and (dhiaani) who contemplate, (aakh-i = say, sunaaey = cause to hear) proclaim this.

 

 

Page 1045

 

ਸਭਨਾ ਰਿਜਕੁ ਸਮਾਹੇ ਆਪੇ ਕੀਮਤਿ ਹੋਰ ਨ ਹੋਈ ਹੇ ॥੨॥

Sabẖnā rijak samāhe āpe kīmaṯ hor na ho▫ī he. ||2||

 

And (aapey) IT-self (samaahay) reaches (rijak-u) the wherewithal for (sabhna) all; (hor na) none else (hoee) has this (keemat-i = worth) capability. 2.

 

ਮਾਇਆ ਮੋਹੁ ਅੰਧੁ ਅੰਧਾਰਾ ॥ ਹਉਮੈ ਮੇਰਾ ਪਸਰਿਆ ਪਾਸਾਰਾ ॥ ਅਨਦਿਨੁ ਜਲਤ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰ ਬਿਨੁ ਸਾਂਤਿ ਨ ਹੋਈ ਹੇ ॥੩॥

Mā▫i▫ā moh anḏẖ anḏẖārā.  Ha▫umai merā pasri▫ā pāsārā.  An▫ḏin jalaṯ rahai ḏin rāṯī gur bin sāʼnṯ na ho▫ī he. ||3||

 

(Mohu) attachment to (maaiaa) the world-play causes the humans (andhaara = darkness) to be oblivious of Divine commands causing (andh-u) blindness, i.e. they act blindly. This (paasaara = expanse) phenomenon (pasriaa = occurs) is caused by (haumai = ego) acting by self-will and (meyra = mine) attachment – to persons, wealth, pleasures and so on.

Because of their engrossment with the world-play, they (andin-u = everyday) ever (rahai) remain (jalat = burning) restless craving (din-u) day and (raati) night; they do not (hoee) have (saant-i) peace (bin-u = without) for not following (gur) the guru. 3.

 

ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥ ਸਚਾ ਹੁਕਮੁ ਸਚਾ ਪਾਸਾਰਾ ਹੋਰਨਿ ਹੁਕਮੁ ਨ ਹੋਈ ਹੇ ॥੪॥

Āpe joṛ vicẖẖoṛe āpe.  Āpe thāp uthāpe āpe. Sacẖā hukam sacẖā pāsārā horan hukam na ho▫ī he. ||4||

 

The Almighty (aapey) IT-self (jorr-i) joins and (vichhorrey) separates, i.e. IT-self engages the creature in remembrance and practice of IT’s commands, and also causes some to stray.  IT-self (tthaap-i = establishes) creates and IT-self (uthaapey) destroys.

IT’s (hukam-u) command is (sachaa = true) inviolable and (paasaara = expanse) creation (sachaa = true) real; (hukam-u) these commands do not (hoee = happen) come (horan-i) from anyone else, i.e. none else has the power. 4.

 

ਆਪੇ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਦਾ ਸੁਖਦਾਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ਹੇ ॥੫॥

Āpe lā▫e la▫e so lāgai.  Gur parsādī jam kā bẖa▫o bẖāgai.  Anṯar sabaḏ saḏā sukẖ▫ḏāṯa gurmukẖ būjẖai ko▫ī he. ||5||

 

One whom IT (laaey laey) engages in remembrance and obedience, (so) that person so (laagai) engages. (Parsaadi) with grace/guidance of (gur) the guru – s/he keeps away from transgressions and – any (bhau) fear (ka) of retribution by (jam) the agent of Divine justice (bhaagai = runs away) is obviated.

Everyone has (sabad-u = Word) Divine commands of the Almighty (antar-i) within; IT (sadaa) ever (sukhdaata) grants comfort/peace to those who obey; but (koee) some rare person (gurmukh-i) who follows the guru (boojhai) understands them. 5.

 

ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥ ਪੁਰਬਿ ਲਿਖਿਆ ਸੋ ਮੇਟਣਾ ਨ ਜਾਏ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹੋਈ ਹੇ ॥੬॥

Āpe mele mel milā▫e.  Purab likẖi▫ā so metṇā na jā▫e.  An▫ḏin bẖagaṯ kare ḏin rāṯī gurmukẖ sevā ho▫ī he. ||6||

 

The Almighty (aapey) IT-self (meyley = causes to meet) leads to the guru, and when (meyl-i) the guru is found, he (milaaey) unites with the Almighty. This union is (likhiaa = written) ordained (poorab-i = from past) based on past deeds and (na jaaey) cannot (meyttnaa) be erased, i.e. certainly happens.

Such a person (andin-u = everyday) ever (karey = practices, bhagat-i = devotion) obeys Divine commands (din-u) day and (raati) night; this (seyva = service) devotion (hoee = happens) comes (gurmukh-i) with the guru’s teachings. 6.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਜਾਤਾ ॥ ਆਪੇ ਆਇ ਮਿਲਿਆ ਸਭਨਾ ਕਾ ਦਾਤਾ ॥ ਹਉਮੈ ਮਾਰਿ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਨਿਵਾਰੀ ਸਬਦੁ ਚੀਨਿ ਸੁਖੁ ਹੋਈ ਹੇ ॥੭॥

Saṯgur sev saḏā sukẖ jāṯā.  Āpe ā▫e mili▫ā sabẖnā kā ḏāṯā.  Ha▫umai mār ṯarisnā agan nivārī sabaḏ cẖīn sukẖ ho▫ī he. ||7||

 

(Sukh-u) peace is (sadaa) ever (jaata = known) experienced (seyv-i = serving) by following (satigur-u) the true guru; God, (daata = giver) the Sustainor (ka) of (sabhna) all, (aapey) IT-self (aaey) comes and (miliaa) meets one who lives by the guru’s teachings.

(Sukh-u) peace (hoee) is attained by (cheen-i) understanding and obedience of (sabad-u = Word) Divine commands, (maar-i) killing (haumai) ego and (nivaari) getting rid of (agan-i) the fire of (trisna = craving) desires. 7.

 

ਕਾਇਆ ਕੁਟੰਬੁ ਮੋਹੁ ਨ ਬੂਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਤ ਆਖੀ ਸੂਝੈ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਰਵੈ ਦਿਨੁ ਰਾਤੀ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਹੋਈ ਹੇ ॥੮॥

Kā▫i▫ā kutamb moh na būjẖai.  Gurmukẖ hovai ṯa ākẖī sūjẖai.  An▫ḏin nām ravai ḏin rāṯī mil parīṯam sukẖ ho▫ī he. ||8||

 

One does not (boojhai) realize – that s/he is forgetting God because of – (mohu) attachment to (kaaiaa = body) physical pleasures and to (kuttamb-u) the family. If one (hovai) be (gurmuhk-i) a follower of the guru, then it (soojhai = is aware, aakhi = seeing with eyes) is easily understood.

Then s/he (andin-u = everyday) ever (ravai = utters) remembers and practices (naam-u) Divine virtues and commands (din-u) day and (raati) night; s/he (mil-i) finds (preetam) the Beloved Almighty and (hoee = happens) attains (sukh-u) peace. 8.

 

ਮਨਮੁਖ ਧਾਤੁ ਦੂਜੈ ਹੈ ਲਾਗਾ ॥ ਜਨਮਤ ਕੀ ਨ ਮੂਓ ਆਭਾਗਾ ॥ ਆਵਤ ਜਾਤ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ਹੇ ॥੯॥

Manmukẖ ḏẖāṯ ḏūjai hai lāgā.  Janmaṯ kī na mū▫o ābẖāgā.  Āvaṯ jāṯ birthā janam gavā▫i▫ā bin gur mukaṯ na ho▫ī he. ||9||

 

(Manmukh) a self-willed person – does not obey Divine commands but goes own way – and (laaga) engages in (doojai = second) other (dhaat-u = running) pursuits; (ki) why did s/he not, (abhaaga) the unfortunate one, (moo-o) die (janmat) on birth, i.e. why was s/he born if s/he was not to obey Divine commands with which s/he was born?

S/he (gavaaiaa) wastes (janam-u) human birth (birtha) in vain and (aavat comes, jaat = goes) remains in cycles of births and deaths; (mukat-i) freedom from reincarnation is not (hoee) attained (bin-u) without following (gur) the guru to obey Divine commands. 9.

 

ਕਾਇਆ ਕੁਸੁਧ ਹਉਮੈ ਮਲੁ ਲਾਈ ॥ ਜੇ ਸਉ ਧੋਵਹਿ ਤਾ ਮੈਲੁ ਨ ਜਾਈ ॥ ਸਬਦਿ ਧੋਪੈ ਤਾ ਹਛੀ ਹੋਵੈ ਫਿਰਿ ਮੈਲੀ ਮੂਲਿ ਨ ਹੋਈ ਹੇ ॥੧੦॥

Kā▫i▫ā kusuḏẖ ha▫umai mal lā▫ī.  Je sa▫o ḏẖovėh ṯā mail na jā▫ī.  Sabaḏ ḏẖopai ṯā hacẖẖī hovai fir mailī mūl na ho▫ī he. ||10||

 

(Kaaiaa = body) the mind becomes (kusudh-u = not right) dirty when (laai) stained with (mal-u) the dirt of (haumai = ego) acting by self-will – and committing transgressions. This (mail-u) dirt cannot (jaai = go) be washed off the mind (jey) even if such a person (dhovah-i = washes) takes baths (sau) a hundred times.

Only if the body/mind (dhopai) is washed (sabad-i = with word) with compliance to Divine commands then it (hovai) becomes (hachhi = good) clean and does not (hoee) get (maili) dirty (phir-i) again. 10.

ਪੰਚ ਦੂਤ ਕਾਇਆ ਸੰਘਾਰਹਿ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ॥ ਅੰਤਰਿ ਮਾਇਆ ਮੋਹ ਗੁਬਾਰਾ ਜਿਉ ਸੁਪਨੈ ਸੁਧਿ ਨ ਹੋਈ ਹੇ ॥੧੧॥

Pancẖ ḏūṯ kā▫i▫ā sangẖārėh.  Mar mar jamėh sabaḏ na vicẖārėh.  Anṯar mā▫i▫ā moh gubārā ji▫o supnai suḏẖ na ho▫ī he. ||11||

 

(Panch) the five (doot) vices – lust, wrath, greed, attachment to the world-play and vanity – (sanghaarah-i) plunder (kaaiaa) the body/mind, i.e. cause one to forget Divine commands. Those who do not (veechaarah-i = reflect on) pay attention to (sabad-u) Divine commands (mar-i mar-i) keep dying and (jammah-i) being born – again.

S/he has (gubaara) darkness/blindness of mind caused by (moh) attachment to (maaiaa) the world-play, i.e. being oblivious of Divine commands, (jiau) like there (na hoee) is no (sudh-i) consciousness (supnai) in a dream. 11.

 

ਇਕਿ ਪੰਚਾ ਮਾਰਿ ਸਬਦਿ ਹੈ ਲਾਗੇ ॥ ਸਤਿਗੁਰੁ ਆਇ ਮਿਲਿਆ ਵਡਭਾਗੇ ॥ ਅੰਤਰਿ ਸਾਚੁ ਰਵਹਿ ਰੰਗਿ ਰਾਤੇ ਸਹਜਿ ਸਮਾਵੈ ਸੋਈ ਹੇ ॥੧੨॥

Ik pancẖā mār sabaḏ hai lāge.  Saṯgur ā▫e mili▫ā vadbẖāge. Anṯar sācẖ ravėh rang rāṯe sahj samāvai so▫ī he. ||12||

 

(Ik-i = one type) some people (maar-i = kill) overcome (pancha) the five vices – lust, wrath, greed, attachment to the world-play and vanity – and (hai) are (laagey) engaged in obedience (sabad-i) of Divine commands. (Satigur-u) the true guru has (aaey) comes and (miliaa) meets (vaddbhaagey) the fortunate ones, i.e. they are guided by the true guru. They (ravah-i) remember the Almighty and keep (saach-u) the Eternal (antar-i = within) in their minds (raatey) imbued (rang-i) with love; (soee) such persons (samaavai) remain absorbed in the Master (sahj-i) in a state of poise. 12.

 

ਗੁਰ ਕੀ ਚਾਲ ਗੁਰੂ ਤੇ ਜਾਪੈ ॥ ਪੂਰਾ ਸੇਵਕੁ ਸਬਦਿ ਸਿਞਾਪੈ ॥ ਸਦਾ ਸਬਦੁ ਰਵੈ ਘਟ ਅੰਤਰਿ ਰਸਨਾ ਰਸੁ ਚਾਖੈ ਸਚੁ ਸੋਈ ਹੇ ॥੧੩॥

Gur kī cẖāl gurū ṯe jāpai.  Pūrā sevak sabaḏ siñāpai.  Saḏā sabaḏ ravai gẖat anṯar rasnā ras cẖākẖai sacẖ so▫ī he. ||13||

 

(Chaal = gait, ki = of, gur = guru) conducting the self according to directions of the guru (jaapai) is known (tey) from the guru. (Poora) a perfect (seyvak-u = servant) disciple is (sinjnaapai) recognized through obedience (sabad-i) to the guru’s teachings.

S/he (sadaa) ever (ravai = utters) remembers (sabad-u = Word) Divine commands (anatar-i = in, ghatt = body/mind) within and (rasna) the tongue (chaakhai = tastes) enjoys (soee) that (ras-u) elixir, i.e. one enjoys praising and emulating virtues of the Almighty. 13.

 

ਹਉਮੈ ਮਾਰੇ ਸਬਦਿ ਨਿਵਾਰੇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰੇ ॥ ਏਕਸੁ ਬਿਨੁ ਹਉ ਹੋਰੁ ਨ ਜਾਣਾ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ਹੇ ॥੧੪॥

Ha▫umai māre sabaḏ nivāre.  Har kā nām rakẖai ur ḏẖāre. Ėkas bin ha▫o hor na jāṇā sėhje ho▫e so ho▫ī he. ||14||

 

S/he (maarey) kills and (nivaarey) gets rid of (haumai) ego (sabad-i) with the guru’s guidance. S/he (rakhai) keeps (naam-u) virtues and commands of (har-i) the Almighty (dhaarey) enshrined (ur-i) in mind.

(Hau) I do not (jaana = know) recognize anyone (hor-u) else as the Creator (bin-u) except (eykas) the One and believe that whatever (hoey) happens, (su) that (hoee) happens (sahjey = naturally) as desired by the Almighty. 14.

ਬਿਨੁ ਸਤਿਗੁਰ ਸਹਜੁ ਕਿਨੈ ਨਹੀ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਚਿ ਸਮਾਇਆ ॥ ਸਚਾ ਸੇਵਿ ਸਬਦਿ ਸਚ ਰਾਤੇ ਹਉਮੈ ਸਬਦੇ ਖੋਈ ਹੇ ॥੧੫॥

Bin saṯgur sahj kinai nahī pā▫i▫ā.  Gurmukẖ būjẖai sacẖ samā▫i▫ā.  Sacẖā sev sabaḏ sacẖ rāṯe ha▫umai sabḏe kẖo▫ī he. ||15||

 

(Kinai nahi) no 0ne can (paaiaa) attain (sahj-u) steadfast-ness – through living by Divine commands – (bin-u) except with guidance (satigur) the true guru. (Gurmukh-i) one who follows the guru (boojhai) understands the way and (samaaiaa) is absorbed in, i.e. lives in obedience of, (sach-i) the Eternal.

Those who (seyv-i = serve) obey (sachaa) the Eternal, are (raatey) imbued (sabad-i) with Divine commands; they (khoee = lose) give up (haumai) ego (sabdai = through the Word) by obeying Divine commands. 15.

 

Note: The next stanza mentions ਪਕੀ ਸਾਰੀ (paki saari). These two expressions are used in the game of Chauparr. It has two strips of cotton/woolen cloth perpendicular to each other making four segments with ‘home’ at the cross-over. Four players play the game. Throw of dice called Paasa determines move of the pieces – called Saari – on the board. However to reach home the throw must be exact. The Saari is then Paki or mature.

 

ਆਪੇ ਗੁਣਦਾਤਾ ਬੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਦੇਵਹਿ ਪਕੀ ਸਾਰੀ ॥ ਨਾਨਕ ਨਾਮਿ ਸਮਾਵਹਿ ਸਾਚੈ ਸਾਚੇ ਤੇ ਪਤਿ ਹੋਈ ਹੇ ॥੧੬॥੨॥

Āpe guṇḏāṯā bīcẖārī.  Gurmukẖ ḏevėh pakī sārī.  Nānak nām samāvėh sācẖai sācẖe ṯe paṯ ho▫ī he. ||16||2||

 

The Creator (gundaata = giver of virtues) imparts virtues and (veechaari = considers) watches the creatures for their conduct. (Gurmukh-i) one who follows the guru (deyvah-i) gives – throws the dice such that (saari) the pieces reach (paki) mature state to get ‘home’ on the Chauparr board, i.e. a Gurmukh acts such that s/he is accepted for union by the Creator.

S/he (samaavah) is absorbed (saachai) the Eternal through practice (naam-i) of Naam or Divine virtues and commands; and (hoee = happens) gets (pat-i) honor (tey) from (saachey) the Eternal – is accepted for union. 16. 2.