SGGS pp 1392-1394 Svaeeay Mehley Teejey Key, 1- 9 of 22

 

ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ ੩                ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sava▫ī▫e mahle ṯīje ke 3   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Svaeeay) verses in praise (key) of (teejey) the third (mahaley) Guru.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸੋਈ ਪੁਰਖੁ ਸਿਵਰਿ ਸਾਚਾ ਜਾ ਕਾ ਇਕੁ ਨਾਮੁ ਅਛਲੁ ਸੰਸਾਰੇ ॥ ਜਿਨਿ ਭਗਤ ਭਵਜਲ ਤਾਰੇ ਸਿਮਰਹੁ ਸੋਈ ਨਾਮੁ ਪਰਧਾਨੁ ॥ ਤਿਤੁ ਨਾਮਿ ਰਸਿਕੁ ਨਾਨਕੁ ਲਹਣਾ ਥਪਿਓ ਜੇਨ ਸ੍ਰਬ ਸਿਧੀ ॥

So▫ī purakẖ sivar sācẖā jā kā ik nām acẖẖal sansāre.  Jin bẖagaṯ bẖavjal ṯāre simrahu so▫ī nām parḏẖān.  Ŧiṯ nām rasik Nānak lahṇā thapi▫o jen sarab siḏẖī.

 

(Sivar-i/simar) remember/obey (soee = that one) the One (purakh-u) Supreme Being (saachaa) Eternal Almighty, obedience to (ja ka) whose Naam (ik-u) alone enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world.

(Simrah-u) remember/obey (pardhaan = leader) sublime Naam/virtues and commandments of (soee = that one) the Almighty, (jin-i) which (taarey) ferries across (bhavjal) the world ocean all those (bhagat = devotees) those who live by Naam, i.e. enables to overcome temptations of the world.

Guru Nanak (rasik = lover) enjoyed the practice (naam-i) of Naam; he ensured commitment to Naam as test before he (thapio) installed Lahna as Guru Angad (jeyn/jin) who obtained (srab) all (sidhee) powers – capabilities of the true guru.

 

ਕਵਿ ਜਨ ਕਲ੍ਯ੍ਯ ਸਬੁਧੀ ਕੀਰਤਿ ਜਨ ਅਮਰਦਾਸ ਬਿਸ੍ਤਰੀਯਾ ॥

Kav jan kal▫y sabuḏẖī kīraṯ jan Amarḏās bisṯrī▫yā.

 

Similarly because of living by Naam, Guru Angad’s (jan = servant) devotee Amardas became the guru and his (sabudhee = good intellect) wisdom and (keerat-i) glory (bistareeya) spread all over, says (jan) humble (kav-i) poet/bard (kalh) Kal Sahaar.

 

ਕੀਰਤਿ ਰਵਿ ਕਿਰਣਿ ਪ੍ਰਗਟਿ ਸੰਸਾਰਹ ਸਾਖ ਤਰੋਵਰ ਮਵਲਸਰਾ ॥ ਉਤਰਿ ਦਖਿਣਹਿ ਪੁਬਿ ਅਰੁ ਪਸ੍ਚਮਿ ਜੈ ਜੈ ਕਾਰੁ ਜਪੰਥਿ ਨਰਾ ॥

Kīraṯ rav kiraṇ pargat sansārah sākẖ ṯarovar mavalsarā.  Uṯar ḏakẖ▫ṇahi pub ar pascẖam jai jai kār japanth narā.

 

(Keerat-i) glory of Guru Amardas (pragatt-i= manifested) spread (sansaarah) in the world like (kiran-i) rays (rav-i) of the sun or fragrance of flowers on (saakh) branches of the Mavalsar (tarovar) tree.

(Naraa) people (utar-i) in the north, (dakhanah-i) south, (pub-i/poorab) east and (pascham-i) west, i.e. everywhere, (japanth-i = remember) sing (jai jai kaar) glory of Guru Amardas.

 

Page 1393

 

ਹਰਿ ਨਾਮੁ ਰਸਨਿ ਗੁਰਮੁਖਿ ਬਰਦਾਯਉ ਉਲਟਿ ਗੰਗ ਪਸ੍ਚਮਿ ਧਰੀਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੧॥

Har nām rasan gurmukẖ barāḏ▫ya▫o ulat gang pascẖam ḏẖarī▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||1||

 

Guru Nanak (bardaaiyau) imparted awareness of Naam of (har-i) the Almighty with his (rasan-i) tongue as (gurmukh-i) the guru’s teaching to Guru Angad; he caused (gang) the river Ganga – which flows from west to east – (dhareea) to flow (ultt-i) backwards (pashchim-i) to the west, i.e. taught to give up the then current rituals and revert to remember and obey Naam/Divine virtues and commands.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 1.

 

ਸਿਮਰਹਿ ਸੋਈ ਨਾਮੁ ਜਖ੍ਯ੍ਯ ਅਰੁ ਕਿੰਨਰ ਸਾਧਿਕ ਸਿਧ ਸਮਾਧਿ ਹਰਾ ॥ ਸਿਮਰਹਿ ਨਖ੍ਯ੍ਯਤ੍ਰ ਅਵਰ ਧ੍ਰੂ ਮੰਡਲ ਨਾਰਦਾਦਿ ਪ੍ਰਹਲਾਦਿ ਵਰਾ ॥

Simrahi so▫ī nām jakẖ▫y ar kinnar sāḏẖik siḏẖ samāḏẖ harā.  Simrahi nakẖ▫yaṯar avar ḏẖarū mandal nārḏāḏ parahlāḏ varā.

 

Jakhya (ar-u) and Kinnar, the associates of the gods, (saadhik) seekers and (sidh) saints, (samaadh-i) in deep meditation like (haraa) Shiva, (simrah-i) remember (soee) the same Naam, i.e. remember/obey God.

(Nakkhyatr) stars and (avar-u) other (manddal) galaxy of which (dhroo) the pole star is part of, (simrah-i) exist in obedience to Naam, i.e. cosmic laws; as do (varaa) great saints like, (naardaad-i) Naarada and Prahilaad.

 

ਸਸੀਅਰੁ ਅਰੁ ਸੂਰੁ ਨਾਮੁ ਉਲਾਸਹਿ ਸੈਲ ਲੋਅ ਜਿਨਿ ਉਧਰਿਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੨॥

Sasī▫ar ar sūr nām ulāsėh sail lo▫a jin uḏẖri▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||2||

 

(Saseear-u) the moon (ar-u) and (soor-u) the sun (ulaasah-i = zealously) meticulously obey Naam, i.e. ever function by the Cosmic laws, (jin-i) by obeying which (sail = rocks, lok = people) those loaded with vices are (udhar-i) saved.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 2.

 

ਸੋਈ ਨਾਮੁ ਸਿਵਰਿ ਨਵ ਨਾਥ ਨਿਰੰਜਨੁ ਸਿਵ ਸਨਕਾਦਿ ਸਮੁਧਰਿਆ ॥ ਚਵਰਾਸੀਹ ਸਿਧ ਬੁਧ ਜਿਤੁ ਰਾਤੇ ਅੰਬਰੀਕ ਭਵਜਲੁ ਤਰਿਆ ॥

So▫ī nām sivar nav nāth niranjan siv sankāḏ samuḏẖri▫ā.  Cẖavrāsīh siḏẖ buḏẖ jiṯ rāṯe ambrīk bẖavjal ṯari▫ā.

 

Followers of (nav) the nine (naath) Naath Yogis, (siv) Shiva, sages (sankaad-i) like Sanak (samudhriaa) were emancipated (sivar-i) by remembrance/obedience to (soee) the same (niranjan-u = unstained) pristine Naam.

(Raatey) imbued by (jit-u = which) the same Naam, (chavraaseeh) the eighty four types of (sidh) yogis, (budh) Buddha, and devotees like (ambreek) Amreek (tariaa= swam) got across (bhavjal-u) the world-ocean, i.e. overcame temptations in the world-play.

 

ਉਧਉ ਅਕ੍ਰੂਰੁ ਤਿਲੋਚਨੁ ਨਾਮਾ ਕਲਿ ਕਬੀਰ ਕਿਲਵਿਖ ਹਰਿਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੩॥

Uḏẖa▫o akrūr ṯilocẖan nāmā kal Kabīr kilvikẖ hari▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||3||

 

By following the same Naam the Kaliyug devotees Oodhau, Akroor, Tilochan/Trilochan, (naama) Namdev and Kabir (hariaa = took away) got rid of (kilvikh) transgressions.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 3.

 

ਤਿਤੁ ਨਾਮਿ ਲਾਗਿ ਤੇਤੀਸ ਧਿਆਵਹਿ ਜਤੀ ਤਪੀਸੁਰ ਮਨਿ ਵਸਿਆ ॥ ਸੋਈ ਨਾਮੁ ਸਿਮਰਿ ਗੰਗੇਵ ਪਿਤਾਮਹ ਚਰਣ ਚਿਤ ਅੰਮ੍ਰਿਤ ਰਸਿਆ ॥

Ŧiṯ nām lāg ṯeṯīs ḏẖi▫āvahi jaṯī ṯapīsur man vasi▫ā.  So▫ī nām simar gangev piṯāmėh cẖaraṇ cẖiṯ amriṯ rasi▫ā.

 

(Teytees = thirty three) the thirty three crore gods of Hindu belief (dhiaavah-i) invoke the Almighty (laag-i = attached) keeping in mind (tit-u) that (naam-i) Naam/Divine virtues and commands; (jatee) the celibates, (tapeesur) great practitioners of austerities, all have Naam (vasiaa) abiding (man-i) in mind.

(Simar-i) by keeping in mind (sooee) the same Naam (amrit) nectar, i.e. love for, (charan = feet) obedience to the Almighty (rasiaa) permeated (chit) mind of Bhishama (gangeyv) son of Ganga, and (pitaamah) the grandfather – of both Kauravas and Pandavas of the Mahabharata.

 

ਤਿਤੁ ਨਾਮਿ ਗੁਰੂ ਗੰਭੀਰ ਗਰੂਅ ਮਤਿ ਸਤ ਕਰਿ ਸੰਗਤਿ ਉਧਰੀਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੪॥

Ŧiṯ nām gurū gambẖīr garū▫a maṯ saṯ kar sangaṯ uḏẖrī▫ā. So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||4||

 

(Sangat-i) the holy congregation (udhreeaa) rises above temptation by (sat-i = true/inviolable, kar-i = accepting) obeying (garooaa = heavy) sublime (mat-i) counsel of (gambheer) profound Guru Amardas to follow (tit-u) that Naam.

 

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 4.

 

ਨਾਮ ਕਿਤਿ ਸੰਸਾਰਿ ਕਿਰਣਿ ਰਵਿ ਸੁਰਤਰ ਸਾਖਹ ॥ ਉਤਰਿ ਦਖਿਣਿ ਪੁਬਿ ਦੇਸਿ ਪਸ੍ਚਮਿ ਜਸੁ ਭਾਖਹ ॥

Nām kiṯ sansār kiraṇ rav surṯar sākẖah.  Uṯar ḏakẖiṇ pub ḏes pascẖam jas bẖākẖah.

 

(Kit-i/keerat-i) glory of Naam is spread (sansaar-i) in the world like (kiran-i) rays (rav-i) of the sun spread light and (saakhah) branches of (surtar = tree in heaven) the Maulsaree tree spread fragrance.

People in (deys-i = countries) places (utar-i) in the north, (dakhin-i) south, (pub-i/poorab-i) east and (paschim) south, i.e. everywhere (bhaakhah = utter) sing (jas-u) the eulogy of Naam, i.e. acknowledge the efficacy of living by Naam in obtaining peace.

 

ਜਨਮੁ ਤ ਇਹੁ ਸਕਯਥੁ ਜਿਤੁ ਨਾਮੁ ਹਰਿ ਰਿਦੈ ਨਿਵਾਸੈ ॥ ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬ ਛਿਅ ਦਰਸਨ ਆਸਾਸੈ ॥

Janam ṯa ih sakyath jiṯ nām har riḏai nivāsai.  Sur nar gaṇ ganḏẖarab cẖẖi▫a ḏarsan āsāsai.

 

(Ih-u) this (janam-u) human birth is (ta) then (sakyath-u) successful – in finding God – (jit-u) when one (nivaasai = abides) keeps (ridai) in mind Naam/virtues and commands of (har-i) the Almighty – as guide.

For which Naam (sur-i) gods, (nar) humans, (gandharb) singers of gods and those belonging to (chhia) six (darsan) philosophies – Yogis, Sanyasi, Jangam, Bodhi, Sreyvrrey, Bairaagi, all (aasaasai) yearn.

 

ਭਲਉ ਪ੍ਰਸਿਧੁ ਤੇਜੋ ਤਨੌ ਕਲ੍ਯ੍ਯ ਜੋੜਿ ਕਰ ਧ੍ਯ੍ਯਾਇਅਓ ॥ ਸੋਈ ਨਾਮੁ ਭਗਤ ਭਵਜਲ ਹਰਣੁ ਗੁਰ ਅਮਰਦਾਸ ਤੈ ਪਾਇਓ ॥੫॥

Bẖala▫o parsiḏẖ ṯejo ṯanou kal▫y joṛ kar ḏẖeā▫i▫o.  So▫ī nām bẖagaṯ bẖavjal haraṇ gur Amarḏās ṯai pā▫i▫o. ||5||

 

(Jorr-i) with folded (kar) hands (kalh) Kal Sahaar (dhhiaaiau) invokes (prasidh-u) the famous (tanou) son of (teyjo) Tejh Bhaan of (bhalau) Bhalaa clan and says,

O Guru Amardas, (tai) you (paaio) have obtained awareness of (soee) that Naam which (haran-u = takes away) frees (bhagat) the devotees from (bhavjal) the world-ocean, i.e. obviates rebirth. 5.

 

ਨਾਮੁ ਧਿਆਵਹਿ ਦੇਵ ਤੇਤੀਸ ਅਰੁ ਸਾਧਿਕ ਸਿਧ ਨਰ ਨਾਮਿ ਖੰਡ ਬ੍ਰਹਮੰਡ ਧਾਰੇ ॥ ਜਹ ਨਾਮੁ ਸਮਾਧਿਓ ਹਰਖੁ ਸੋਗੁ ਸਮ ਕਰਿ ਸਹਾਰੇ ॥

Nām ḏẖi▫āvahi ḏev ṯeṯīs ar sāḏẖik siḏẖ nar nām kẖand barahmand ḏẖāre.  Jah nām samāḏẖi▫o harakẖ sog sam kar sahāre.

 

(Teytees = thirty three) the thirty three crore (seyv) gods – of Hindu faith -, (saadhik) seekers (ar-u) and (sidh) yogis (dhiaavah-i) pay attention to Naam; (khandd) components and whole, of (brahmandd) universes (dhaarey = supported) exist in space according (naam-i) to Naam/cosmic laws.

(Jah) those who keep Naam (samaadhio = meditate) in mind, they (sahaarey) bear (harakh-u) joy and (sog-u) sorrow (kar-i = treat, sam = equal) alike.

 

ਨਾਮੁ ਸਿਰੋਮਣਿ ਸਰਬ ਮੈ ਭਗਤ ਰਹੇ ਲਿਵ ਧਾਰਿ ॥ ਸੋਈ ਨਾਮੁ ਪਦਾਰਥੁ ਅਮਰ ਗੁਰ ਤੁਸਿ ਦੀਓ ਕਰਤਾਰਿ ॥੬॥

Nām siromaṇ sarab mai bẖagaṯ rahe liv ḏẖār.  So▫ī nām paḏārath amar gur ṯus ḏī▫o karṯār. ||6||

 

Naam is (siroman-i) supreme (mai) amongst (sarab) all, on which (bhagat) the devotees (rahey) keep (liv) focus (dhaar-i) fixed – as means to find the Almighty.

(Kartaar-i) the Creator (tus-i) was pleased to (deeo) give awareness of (soee) that (padaarath-u = substance) valuable Naam to (gur) Guru (amar) Amardas. 6.

 

ਸਤਿ ਸੂਰਉ ਸੀਲਿ ਬਲਵੰਤੁ ਸਤ ਭਾਇ ਸੰਗਤਿ ਸਘਨ ਗਰੂਅ ਮਤਿ ਨਿਰਵੈਰਿ ਲੀਣਾ ॥ ਜਿਸੁ ਧੀਰਜੁ ਧੁਰਿ ਧਵਲੁ ਧੁਜਾ ਸੇਤਿ ਬੈਕੁੰਠ ਬੀਣਾ ॥

Saṯ sūra▫o sīl balvanṯ saṯ bẖā▫e sangaṯ sagẖan garū▫a maṯ nirvair līṇā.  Jis ḏẖīraj ḏẖur ḏẖaval ḏẖujā seṯ baikunṯẖ bīṇā.

 

Guru Amardas is (soorau = warrior) practitioner (sat-i) truthful living, (seel-i) of amiable disposition, (balvant) strong to resist temptations, (sat = true) sincere (bhaaey) nature, has (saghan = thick) large (sangat-i) congregation/following; he has (garooa) deep/profound (mat-i) understanding of ways of the Almighty, ever (leena) absorbed (nirvair-i = in free of antagonism) in the Almighty Master and is friend of all.

He is one (jis-u) who is (dheeraj-u = patience) happy with Divine will (dhur-i) from the beginning, displays (dhaval) white (dhujaa) flag, i.e. is embodiment of peace, and has (beena) constructed/become (seyt-i) bridge to (baikuntth = abode of Vishnu – metaphor for) the Almighty’s abode – over the ocean of temptations of the world -, i.e. leads to union with the Creator.

 

ਪਰਸਹਿ ਸੰਤ ਪਿਆਰੁ ਜਿਹ ਕਰਤਾਰਹ ਸੰਜੋਗੁ ॥ ਸਤਿਗੁਰੂ ਸੇਵਿ ਸੁਖੁ ਪਾਇਓ ਅਮਰਿ ਗੁਰਿ ਕੀਤਉ ਜੋਗੁ ॥੭॥

Parsėh sanṯ pi▫ār jih karṯārėh sanjog.  Saṯgurū sev sukẖ pā▫i▫o amar gur kīṯa▫o jog. ||7||

 

(Sant = saints) the seekers (piaar-u) lovingly come to (parsah-i) see the Guru (jih) who has (sanjog-u) association, i.e. who is one, (kartaarah) with the Creator, i.e. see him as embodiment of the Creator.

They (seyv-i = serve) obey (satiguru) the true guru, and (paaiao) obtain (sukh-u) peace; (gur-i) Guru (amar-i) Amardas (keetau) makes them (jog-u) capable – to find God and attain peace. 7.

 

ਨਾਮੁ ਨਾਵਣੁ ਨਾਮੁ ਰਸ ਖਾਣੁ ਅਰੁ ਭੋਜਨੁ ਨਾਮ ਰਸੁ ਸਦਾ ਚਾਯ ਮੁਖਿ ਮਿਸ੍ਟ ਬਾਣੀ ॥ ਧਨਿ ਸਤਿਗੁਰੁ ਸੇਵਿਓ ਜਿਸੁ ਪਸਾਇ ਗਤਿ ਅਗਮ ਜਾਣੀ ॥

Nām nāvaṇ nām ras kẖāṇ ar bẖojan nām ras saḏā cẖā▫y mukẖ mist baṇī.  Ḏẖan saṯgur sevi▫o jis pasā▫e gaṯ agam jāṇī.

 

Guru Amardas teaches that practice of Naam/Divine virtues (naavan = bath) the purifier; (ras= taste) love for Naam is (khaan-u) eating and love for Naam is (bhojan-u) food – sustenance/guide for the soul; (mistt) the sweet (baanee) words (mukh-i) from mouth of Guru Ramdas (sadaa) ever create (chaaey) fondness for Naam.

(Dhan-i) blessed are those who (seyviaa = serve) follow (satigur-u) the true guru Amardas, by (jis-u) whose (pasaaey) grace/guidance (gat-i) state of the otherwise (agam) comprehensible Almighty is (jaanee) known, i.e. one gets awareness of Naam of the Almighty, and Divine presence within and without.

 

ਕੁਲ ਸੰਬੂਹ ਸਮੁਧਰੇ ਪਾਯਉ ਨਾਮ ਨਿਵਾਸੁ ॥ ਸਕਯਥੁ ਜਨਮੁ ਕਲ੍ਯ੍ਯੁਚਰੈ ਗੁਰੁ ਪਰਸ੍ਯ੍ਯਿਉ ਅਮਰ ਪ੍ਰਗਾਸੁ ॥੮॥

Kul sambūh samuḏẖre pā▫ya▫o nām nivās.  Sakyath janam kal▫yucẖrai gur paras▫yi▫o amar pargās. ||8||

 

One who (paaeyo) attains (nivaas-u = abode) state of being absorbed in Naam, (sambooh) all his/her (kul) lineage (samudhrey – sam = well + udhrey = rise) gets a good name.

(Kalyuchrai – Kaly-u = Kal Sahaar + uchrai = says) Says Kal Sahaar: One who (parsiyo) sees – and follows the example of (pragaas-u) enlightened (gur-u) guru (amar) Amardas, his/her (janam-u) human birth (sakyath-u) is useful/successful – in finding the Creator. 8.

 

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ਬਾਰਿਜੁ ਕਰਿ ਦਾਹਿਣੈ ਸਿਧਿ ਸਨਮੁਖ ਮੁਖੁ ਜੋਵੈ ॥ ਰਿਧਿ ਬਸੈ ਬਾਂਵਾਂਗਿ ਜੁ ਤੀਨਿ ਲੋਕਾਂਤਰ ਮੋਹੈ ॥

Bārij kar ḏāhiṇai siḏẖ sanmukẖ mukẖ jovai.  Riḏẖ basai bāʼnvāʼng jo ṯīn lokānṯar mohai.

 

Guru Amardas has (baarij-u) a lotus sign on (daahinai) the right (kar-i) hand, – indication of being renowned in palmistry -, i.e. the guru is so great that, (sidh-u) occult powers stand (sanmukh) in front and (jovai) look at (mukh-u) the face of Guru Amardas – asking what should be done.

(Ridh-u) powers to call wealth (j-u) which (mohai) charm creatures (teen-i = three, lokaantar = regions – land, water, space) the whole world, i.e. which everyone wishes to have, (basai) abide (baavaang-i) in the left hand of the Guru.

 

ਰਿਦੈ ਬਸੈ ਅਕਹੀਉ ਸੋਇ ਰਸੁ ਤਿਨ ਹੀ ਜਾਤਉ ॥ ਮੁਖਹੁ ਭਗਤਿ ਉਚਰੈ ਅਮਰੁ ਗੁਰੁ ਇਤੁ ਰੰਗਿ ਰਾਤਉ ॥

Riḏai basai ak▫hī▫o so▫e ras ṯin hī jāṯa▫o.  Mukẖahu bẖagaṯ ucẖrai amar gur iṯ rang rāṯa▫o.

 

(Akaheeau) the indescribable Almighty (basai) abides in his (ridai) mind; (tin = that, hi = alone) only Guru Amardas (jaatau) knows (ras-u = taste) experience/joy of (soey) that.

(Raatau) imbued with (it-u) this (rang-i) love, Guru Amardas (uchrai = utters) sings (bhagat-i = devotion) songs of praise (mukhahu) with the mouth.

 

ਮਸਤਕਿ ਨੀਸਾਣੁ ਸਚਉ ਕਰਮੁ ਕਲ੍ਯ੍ਯ ਜੋੜਿ ਕਰ ਧ੍ਯ੍ਯਾਇਅਉ ॥ ਪਰਸਿਅਉ ਗੁਰੂ ਸਤਿਗੁਰ ਤਿਲਕੁ ਸਰਬ ਇਛ ਤਿਨਿ ਪਾਇਅਉ ॥੯॥

Masṯak nīsāṇ sacẖa▫o karam kal▫y joṛ kar ḏẖeā▫i▫a▫o.  Parsi▫o gurū saṯgur ṯilak sarab icẖẖ ṯin pā▫i▫a▫o. ||9||

 

Gur Amardas has (neesaan-u) sign of (sachau = true) Divine (karam-u) grace (mastak-i) on the forehead; (kalya) Kal Sahaar (dhyaaeyo) invokes him (jorr-i) with folded (kar-i) hands.

One who (parsiau) sees and follows (tilak-u = frontal mark) the exalted (satigur) true guru, (tin-i) that person (paaiau) obtains fulfilment of (sarab) all (ichh) wishes, i.e. is at peace in life and finally finds the Almighty. 9.