SGGS pp 1401-1404, Svaeeay Mahley Chauthey key, 30-42.

SGGS pp 1401-1404, Svaeeay Mahley Chauthey key, 30-42.

 

Note: The next thirteen Svaeeay are by the bard Gayand.

 

ਸਿਰੀ ਗੁਰੂ ਸਾਹਿਬੁ ਸਭ ਊਪਰਿ ॥ ਕਰੀ ਕ੍ਰਿਪਾ ਸਤਜੁਗਿ ਜਿਨਿ ਧ੍ਰੂ ਪਰਿ ॥ ਸ੍ਰੀ ਪ੍ਰਹਲਾਦ ਭਗਤ ਉਧਰੀਅੰ ॥ ਹਸ੍ਤ ਕਮਲ ਮਾਥੇ ਪਰ ਧਰੀਅੰ ॥

Sirī gurū sāhib sabẖ ūpar.   Karī kirpā saṯjug jin ḏẖarū par.  Sarī parahlāḏ bẖagaṯ uḏẖrī▫aʼn.   Hasṯ kamal māthe par ḏẖarī▫aʼn.

 

(Sri) the revered (guru) great (sahib-u) Master is (oopar-i = above) higher than (sabh) all, (jin-i) who (karee) bestowed (kripa = kindness) grace (par-i) on the devotee Dhroo (satjug-i) in Satyug.

Similarly (sri) the revered (bhagat) devotee Prahlaad (udhreea’n) was saved when the Almighty (dhareea’n) placed IT’s (kamal = lotus) pristine (hast) hand on his (maathey = forehead) head, i.e. blessed with protection.  (Note: The lotus flower – as mentioned above – remains untouched by the mud below; and is the epitome of purity).

 

ਅਲਖ ਰੂਪ ਜੀਅ ਲਖ੍ਯ੍ਯਾ ਨ ਜਾਈ ॥ ਸਾਧਿਕ ਸਿਧ ਸਗਲ ਸਰਣਾਈ ॥ ਗੁਰ ਕੇ ਬਚਨ ਸਤਿ ਜੀਅ ਧਾਰਹੁ ॥ ਮਾਣਸ ਜਨਮੁ ਦੇਹ ਨਿਸ੍ਤਾਰਹੁ ॥

Alakẖ rūp jī▫a lakẖ▫yā na jā▫ī.   Sāḏẖik siḏẖ sagal sarṇā▫ī.  Gur ke bacẖan saṯ jī▫a ḏẖārahu.   Māṇas janam ḏeh nisṯārahu.

 

God’s (roop) form is (alakh = without signs) unseen and (na jaaee) cannot (lakhya) be seen/described by (jeea) the creatures. (Sagal) all (saadhik) seekers and (sidh) yogis place themselves (sarnaaee = in sanctuary) care and obedience.

O human being, (dhaarh-u) keep (sat-i = true) the universal (bachan = words) teachings (key) of (gur) the guru in (jeea) mind; practice of Naam/Divine virtues and commands under the guru’s guidance, can (nistaarh-u) ferry (deyh = body) one in (maanas) human (janam-u) birth, across the world-ocean of vices to God, not to be reborn.

 

ਗੁਰੁ ਜਹਾਜੁ ਖੇਵਟੁ ਗੁਰੂ ਗੁਰ ਬਿਨੁ ਤਰਿਆ ਨ ਕੋਇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਈਐ ਗੁਰ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਇ ॥

Gur jahāj kẖevat gurū gur bin ṯari▫ā na ko▫e.   Gur parsāḏ parabẖ pā▫ī▫ai gur bin mukaṯ na ho▫e.

 

For this, teachings of (gur-u) the great Almighty Guru is (jahaaj-u) ship, (guru) the guru is (kheyvatt) the sailor, i.e. the guru saves one from vices by imparting awareness of Naam/Divine virtues and commands; (na koey = not any) no one (tariaa = swims) gets across the world-ocean of temptations/vices without guidance of (gur) the guru.

(Prabh-u) the Almighty (paaeeai) is found by shedding vices (prasaad-i) with grace/guidance of the guru; (na koey) no one (hoey) gets (mukat-i) freed of/overcomes temptations (bin-i) without guidance of (gur) the guru.

 

ਗੁਰੁ ਨਾਨਕੁ ਨਿਕਟਿ ਬਸੈ ਬਨਵਾਰੀ ॥ ਤਿਨਿ ਲਹਣਾ ਥਾਪਿ ਜੋਤਿ ਜਗਿ ਧਾਰੀ ॥ ਲਹਣੈ ਪੰਥੁ ਧਰਮ ਕਾ ਕੀਆ ॥ ਅਮਰਦਾਸ ਭਲੇ ਕਉ ਦੀਆ ॥

Gur Nānak nikat basai banvārī.   Ŧin lahṇā thāp joṯ jag ḏẖārī.  Lahṇai panth ḏẖaram kā kī▫ā.   Amarḏās bẖale ka▫o ḏī▫ā.

 

(Gur-u) Guru Nanak (basai) abides (nikatt-i) near (banvaari = gardener of vegetation) the Almighty Sustainor – because he overcame temptations. (Tin-i = that) Guru Nanak (thaap-i) installed his disciple Lahna as his successor to (dhaaree = placed) continue spreading (jot-i = light) enlightenment of his teachings as Guru with the name Angad.

(Lahnai) Lahna/Guru Angad (keeaa = made) continued on (panth-u) the path of (dharam) righteousness and (deeaa = gave) passed on (kau) to Guru Amarads (bhaley) of Bhalaa clan.

 

ਤਿਨਿ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਸੋਢੀ ਥਿਰੁ ਥਪ੍ਯ੍ਯਉ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਅਖੈ ਨਿਧਿ ਅਪ੍ਯ੍ਯਉ ॥

Ŧin sarī Rāmḏās sodẖī thir thap▫ya▫o.   Har kā nām akẖai niḏẖ ap▫ya▫o.

 

(Tin-i = that) Guru Amardas (thapyau) established/appointed Guru Ramdas of Sodhi clan as his successor and (apyau/arpio = gave) passed on (nidh-i) the treasure of awareness of Naam/Divine virtues and commands of (akhai = imperishable) the Eternal (har-i) Almighty.

 

ਅਪ੍ਯ੍ਯਉ ਹਰਿ ਨਾਮੁ ਅਖੈ ਨਿਧਿ ਚਹੁ ਜੁਗਿ ਗੁਰ ਸੇਵਾ ਕਰਿ ਫਲੁ ਲਹੀਅੰ ॥ ਬੰਦਹਿ ਜੋ ਚਰਣ ਸਰਣਿ ਸੁਖੁ ਪਾਵਹਿ ਪਰਮਾਨੰਦ ਗੁਰਮੁਖਿ ਕਹੀਅੰ ॥

Ap▫ya▫o har nām akẖai niḏẖ cẖahu jug gur sevā kar fal lahī▫aʼn.  Banḏėh jo cẖaraṇ saraṇ sukẖ pāvahi parmānanḏ gurmukẖ kahī▫aʼn.

 

Guru Amardas (apyau/arpio = gave) passed on (nidh-i) the treasure of awareness of Naam/Divine virtues and commands of (akhai = imperishable) the Eternal (har-i) Almighty which are (chahu = all four, jug-i = in ages) for all times; Guru Ramdas (laheea’n) received guru-ship as (phal-u = fruit) a result of (kar-i = doing, seyva = service) of obeying Naam like (gur) Guru Amardas.

Those (jo) who (kaheea’n) are called/become (gurmukh-i) guru’s followers, they (bandah-i) pay obeisance and place themselves (saran-i = in sanctuary of, charan = feet) care and obedience of the true guru; they (paavah-i) experience (sukh-u) peace – by experiencing presence of the Almighty epitome of (parmanand) supreme bliss, within.

 

ਪਰਤਖਿ ਦੇਹ ਪਾਰਬ੍ਰਹਮੁ ਸੁਆਮੀ ਆਦਿ ਰੂਪਿ ਪੋਖਣ ਭਰਣੰ ॥ ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੧॥

Parṯakẖ ḏeh pārbarahm su▫āmī āḏ rūp pokẖaṇ bẖarṇaʼn.  Saṯgur gur sev alakẖ gaṯ jā kī sarī Rāmḏās ṯāraṇ ṯarṇaʼn. ||1||

 

The guru is (partakh = direct experience) the visible (roop-i = form of) manifestation of (deyh = body) form of (aad-i) the Primal (paarbrahm) Supreme (suaami) Master; who (pokhan bhar’n = nurturer) sustains all.

(Sree) revered Guru Ramdas, (ja = who, ki = of) whose (alakh) indescribable exalted (gat-i) state was obtained (seyv-i) by serving/obeying (gur-u) the great (satigu-u) true Guru, his teachings are (tarn’n) the ship (taar’n = ferry) to take across the world-ocean – to find God and not be reborn. 1.

 

ਜਿਹ ਅੰਮ੍ਰਿਤ ਬਚਨ ਬਾਣੀ ਸਾਧੂ ਜਨ ਜਪਹਿ ਕਰਿ ਬਿਚਿਤਿ ਚਾਓ ॥ ਆਨੰਦੁ ਨਿਤ ਮੰਗਲੁ ਗੁਰ ਦਰਸਨੁ ਸਫਲੁ ਸੰਸਾਰਿ ॥

ih amriṯ bacẖan baṇī sāḏẖū jan jāpėh kar bicẖiṯ cẖā▫o.   Ānanḏ niṯ mangal gur ḏarsan safal sansār.

 

Guru Ramdas (jih) whose (bachan, baani) words/teachings (saadhoo) saintly (jan) people (japah-i) remember and obey (kar-i) with (bachit-i) focused mind and (chaau) eagerness/zeal.

Following (darsan-u = sight) example of that true guru (nit) ever brings (aanand-u) pleasure (mangal-u) joy and makes (sansaar-i = world) birth (saphal-i) fruitful – in overcoming temptations and finding the Almighty.

 

ਸੰਸਾਰਿ ਸਫਲੁ ਗੰਗਾ ਗੁਰ ਦਰਸਨੁ ਪਰਸਨ ਪਰਮ ਪਵਿਤ੍ਰ ਗਤੇ ॥ ਜੀਤਹਿ ਜਮ ਲੋਕੁ ਪਤਿਤ ਜੇ ਪ੍ਰਾਣੀ ਹਰਿ ਜਨ ਸਿਵ ਗੁਰ ਗ੍ਯ੍ਯਾਨਿ ਰਤੇ ॥

Sansār safal gangā gur ḏarsan parsan param paviṯar gaṯe.   Jīṯėh jam lok paṯiṯ je parāṇī har jan siv gur ga▫yān raṯe.

 

(Parsan) seeing and following (darsan-u = sight) the example of (gur) the guru attains (gatey) state of (pavitr) purity, for which some people go bathe in river Ganga.

Those (praanee) persons (jey) who (patit) have fallen to vices, they (jeetah-i) conquer – are able to avoid being -(lok-u = town, jam = divine justice) confronted by agent of Divine justice; they become (ratey) imbued (jan = servants) with devotion of (har-i) the Almighty (gyaan-i) with awareness of Naam/virtues and commands of (siv) the Almighty.

 

ਰਘੁਬੰਸਿ ਤਿਲਕੁ ਸੁੰਦਰੁ ਦਸਰਥ ਘਰਿ ਮੁਨਿ ਬੰਛਹਿ ਜਾ ਕੀ ਸਰਣੰ ॥

Ragẖubans ṯilak sunḏar ḏasrath gẖar mun bancẖẖėh jā kī sarṇaʼn.

 

In Treyta Yug people it was (tilak-u = sign) the celebrated (sundar-u) handsome (ghar-i = in house/family) son of Dasrath (raghubans-i) of Raghu lineage, (ja ki) whose (sarn’n) refuge people (banchhah-i) sought.

 

Page 1402

 

ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੨॥

Saṯgur gur sev alakẖ gaṯ jā kī sarī Rāmḏās ṯāraṇ ṯarṇaʼn. ||2||

 

Similarly now (sree) revered Guru Ramdas is (tarn’n) the ship (taar’n = ferry) to take across the world-ocean of, i.e. to overcome, temptations, find God and not be reborn; (ja = who, ki = of) whose (alakh) indescribable exalted (gat-i) state was obtained (seyv-i) by serving/obeying (gur-u) the great (satigu-u) true Guru, and we should do accordingly. 2.

 

ਸੰਸਾਰੁ ਅਗਮ ਸਾਗਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਮੁ ਗੁਰੂ ਮੁਖਿ ਪਾਯਾ ॥ ਜਗਿ ਜਨਮ ਮਰਣੁ ਭਗਾ ਇਹ ਆਈ ਹੀਐ ਪਰਤੀਤਿ ॥

Sansār agam sāgar ṯulhā har nām gurū mukẖ pā▫yā.  Ŧaj mā▫i▫ā moh lobẖ ar lālacẖ kām kroḏẖ kī baritha ga▫ī.

 

(Sansaar) the world is (agam = beyond reach) is a hard-to-cross (saagar-u) ocean of temptations; practice of Naam/virtues and commands of (har-i) the Almighty, is (tulhaa = raft) the boat which takes one across/overcomes temptations; its awareness is (paayaa) obtained (mukh-i) from mouth/teachings of the guru.

When (eih) this (parteet-i) awareness (aaee) comes to (heeai) the mind – one overcomes temptations and – further (janam) births and (maran) deaths (jag-i) in the world (bhagaa = run) are obviated.

 

ਪਰਤੀਤਿ ਹੀਐ ਆਈ ਜਿਨ ਜਨ ਕੈ ਤਿਨ੍ਹ੍ਹ ਕਉ ਪਦਵੀ ਉਚ ਭਈ ॥ ਤਜਿ ਮਾਇਆ ਮੋਹੁ ਲੋਭੁ ਅਰੁ ਲਾਲਚੁ ਕਾਮ ਕ੍ਰੋਧ ਕੀ ਬ੍ਰਿਥਾ ਗਈ ॥

Parṯīṯ hī▫ai ā▫ī jin jan kai ṯinĥ ka▫o paḏvī ucẖ bẖa▫ī.  Ŧaj mā▫i▫ā moh lobẖ ar lālacẖ kām kroḏẖ kī baritha ga▫ī.

 

Those (jan) persons to (jin) whose (heeai) mind (parteet-i) awareness of Naam (aaee) comes, (uch) exalted (padvee) status/state (bhaee) is attained (tin = them, kau = to) by them, i.e. they overcome temptations – and find God.

They (taj-i) give up (moh-u) obsession with (maaiaa) the world-play, (lobh-u) greed, (lobh-u) greed, (laalach-u) possessiveness, (kaam) lust (ar-u) and (krodh) anger their (britha) pain-causing state/habits/pursuits (gaee = go) end.

 

ਅਵਲੋਕ੍ਯ੍ਯਾ ਬ੍ਰਹਮੁ ਭਰਮੁ ਸਭੁ ਛੁਟਕ੍ਯ੍ਯਾ ਦਿਬ੍ਯ੍ਯ ਦ੍ਰਿਸ੍ਟਿ ਕਾਰਣ ਕਰਣੰ ॥ ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੩॥

Avlok▫yā barahm bẖaram sabẖ cẖẖut▫yā ḏib▫y ḏarisat kāraṇ karṇaʼn.  Saṯgur gur sev alakẖ gaṯ jā kī sarī Rāmḏās ṯāraṇ ṯarṇaʼn. ||3||

 

With (dibya = heavenly) God-given inner (dristt-i) vision, they (avlokya) see (brahm-u) the Almighty (karn’n) Creator of (kaaran) the creation and (sabh) all their (bharam-u) wandering (chuttkya = given up) ends – they find the Almighty.

(Sree) revered Guru Ramdas is (tarn’n) the ship (taar’n = ferry) to take across the world-ocean of, i.e. to overcome, temptations, find God and not be reborn; (ja = who, ki = of) whose (alakh) indescribable exalted (gat-i) state was obtained (seyv-i) by serving/obeying (gur-u) the great (satigu-u) true Guru and we should do accordingly. 3.

 

ਪਰਤਾਪੁ ਸਦਾ ਗੁਰ ਕਾ ਘਟਿ ਘਟਿ ਪਰਗਾਸੁ ਭਯਾ ਜਸੁ ਜਨ ਕੈ ॥ ਇਕਿ ਪੜਹਿ ਸੁਣਹਿ ਗਾਵਹਿ ਪਰਭਾਤਿਹਿ ਕਰਹਿ ਇਸ੍ਨਾਨੁ ॥

Parṯāp saḏā gur kā gẖat gẖat pargās bẖa▫yā jas jan kai.  Ik paṛėh suṇėh gāvahi parbẖāṯihi karahi isnān.

 

It is (partaap = grandeur) grace/guidance (ka) of the guru that (pargaas-u = light) awareness of (jas-u = glory) virtues of the Almighty (sadaa) ever (bhaiaa) comes (ghatt-i ghatt-i) to minds of all (jan) seekers.

(Ik-i = one type) some (parrah-i) read, (sunah-i) listen and (gaavah-i = sing) praise the Almighty through the guru’s teachings; and (karah-i = do) take (isnaan-u) bath, i.e. reflect on Naam imparted by the guru, (parbhaatah-i) in the morning.

 

ਇਸ੍ਨਾਨੁ ਕਰਹਿ ਪਰਭਾਤਿ ਸੁਧ ਮਨਿ ਗੁਰ ਪੂਜਾ ਬਿਧਿ ਸਹਿਤ ਕਰੰ ॥ ਕੰਚਨੁ ਤਨੁ ਹੋਇ ਪਰਸਿ ਪਾਰਸ ਕਉ ਜੋਤਿ ਸਰੂਪੀ ਧ੍ਯ੍ਯਾਨੁ ਧਰੰ ॥

Isnān karahi parbẖāṯ suḏẖ man gur pūjā biḏẖ sahiṯ karaʼn.  Kancẖan ṯan ho▫e paras pāras ka▫o joṯ sarūpī ḏẖeān ḏẖaraʼn.

 

They (karah-i = do) take (isnaan-u) bath, i.e. reflect on Naam imparted by the guru, (parbhaat-i) in the morning, with (sudh-i) pure (man-i) mind, i.e. after dispelling other ideas; they (kar’n) perform (pooja) worship of (gur0 the guru (sahit) with (bidh-i) proper way, i.e. lead life by Naam day and night.

They (dhar’n = keep) fix (dhyaan-u) attention on Naam, (saroopee) embodiment of (jot-i = Divine light) of the Almighty, i.e.; their (tan-u) body (hoey) becomes (kanchan-u) gold (paras-i) by touching (kau) with (paaras) Paaras – which is believed to turn a base metal to gold with its touch, i.e. become virtuous by following the guru’s teachings.

 

ਜਗਜੀਵਨੁ ਜਗੰਨਾਥੁ ਜਲ ਥਲ ਮਹਿ ਰਹਿਆ ਪੂਰਿ ਬਹੁ ਬਿਧਿ ਬਰਨੰ ॥ ਸਤਿਗੁਰੁ ਗੁਰੁ ਸੇਵਿ ਅਲਖ ਗਤਿ ਜਾ ਕੀ ਸ੍ਰੀ ਰਾਮਦਾਸੁ ਤਾਰਣ ਤਰਣੰ ॥੪॥

Jagjīvan jagannāth jal thal mėh rahi▫ā pūr baho biḏẖ baranaʼn.  Saṯgur gur sev alakẖ gaṯ jā kī sarī Rāmḏās ṯāraṇ ṯarṇaʼn. ||4||

 

(Jagjeevan-u = life of the world) the Creator and (jag’n-naath-u) Master of the world (rahiaa) is (poor-i) pervading (jal-i) in water and (thhl-i) on/in land; people (barn’n) describe the Almighty in (bah-u) numerous (bidh-i) ways

(Sree) revered Guru Ramdas is (tarn’n) the ship (taar’n = ferry) to take across the world-ocean of, i.e. we should follow him to overcome, temptations, find God and not be reborn; (ja = who, ki = of) whose/his (alakh) indescribable exalted (gat-i) state was obtained (seyv-i) by serving/obeying (gur-u) the great (satigu-u) true Guru Amardas. 4.

 

ਜਿਨਹੁ ਬਾਤ ਨਿਸ੍ਚਲ ਧ੍ਰੂਅ ਜਾਨੀ ਤੇਈ ਜੀਵ ਕਾਲ ਤੇ ਬਚਾ ॥ ਤਿਨ੍ਹ੍ਹ ਤਰਿਓ ਸਮੁਦ੍ਰੁ ਰੁਦ੍ਰੁ ਖਿਨ ਇਕ ਮਹਿ ਜਲਹਰ ਬਿੰਬ ਜੁਗਤਿ ਜਗੁ ਰਚਾ ॥

Jinahu bāṯ niscẖal ḏẖarū▫a jānī ṯe▫ī jīv kāl ṯe bacẖā.  Ŧinĥ ṯari▫o samuḏar ruḏar kẖin ik mėh jalhar bimb jugaṯ jag racẖā.

 

 

Those (jinh-u) who (jaanee = know) obey (baat = word) will the Almighty (nischal) with faith, as the devotee Dhru did, (teyee) those (jeev) persons (bachaa) are safe (tay) from (kaal = death) Divine justice.

(Tinh) they (tario = swim) get across (samudr-u) the ocean/overcome (rudr = killer) vices (mah-i) in (ik) a (khin) moment, i.e. all the time; they escape (rachaa) being created (jugat-i = method) like (bimb) drop of (jalhar) rain and perish, i.e. are saved from cycles of births and deaths.

 

ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥ ਸਿਰੀ ਗੁਰੂ ਸਾਹਿਬੁ ਸਭ ਊਪਰਿ ਮਨ ਬਚ ਕ੍ਰੰਮ ਸੇਵੀਐ ਸਚਾ ॥੫॥

Kundlanī surjẖī saṯsangaṯ parmānanḏ gurū mukẖ macẖā.  Sirī gurū sāhib sabẖ ūpar man bacẖ krėm sevī▫ai sacẖā. ||5||

 

The Yogis perform Yogic procedures to straighten (kunddlanee) coiled serpent, but the mind (surjhee) is disentangled from the world-play (satsangat-i) by joining the holy congregation to listen to (mukh-i = from mouth) teachings of the guru; the Almighty epitome of (parmaanan’nd) supreme bliss (machaa) manifests this way, i.e. is recognized within.

(Sri) the revered (guru) great (sahib-u) Master is (oopar-i = above) higher than (sabh) all; we should (seyveeai = serve) obey (sachaa) the Eternal in (man = mind) thought, (bach/bachan) speech and (kra’mm) deed. 5.

 

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ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥ ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥

vāhigurū vāhigurū vāhigurū vāhi jī▫o.  Kaval nain maḏẖur bain kot sain sang sobẖ kahaṯ mā jasoḏ jisahi ḏahī bẖāṯ kẖāhi jī▫o.

 

People worshipped different incarnations in Sat Yug, TrytaYug, Duaapar, but (Vahiguru, Vahiguru, Vahiguru, Vah-i) the praise-worthy Almighty is the Master of all four ages.

In Duaapar Yug, the person of Krishna (sobh) was praised for (sang = with) having (nain) eyes like (kaval) the lotus, (madhur) sweet (bain) words, (sain) army of (kott-i) crores; (jisah-i) whom his (ma) mother (jasodh) Yashoda lovingly (kahat) asked to (khaah-i) eat (dahee) curd/yogurt and (bhaat-u) rice.

 

ਦੇਖਿ ਰੂਪੁ ਅਤਿ ਅਨੂਪੁ ਮੋਹ ਮਹਾ ਮਗ ਭਈ ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥

Ḏekẖ rūp aṯ anūp moh mahā mag bẖa▫ī kinknī sabaḏ jẖanaṯkār kẖel pāhi jī▫o.

 

People (bhaee) were (moh) fascinated (deykh-i) seeing his (at-i) highly (anoop-u = unique) attractive (roop-u) looks, and hearing (jhanatkaar) tinkling (sabad) sound of (kinkan) bells on his belt when he (kheyl-u paah-i) played, i.e. in earlier ages people worshipped personalities, but –

 

ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮ੍ਯ੍ਯੁ ਗ੍ਯ੍ਯਾਨੁ ਧ੍ਯ੍ਯਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥

Kāl kalam hukam hāth kahhu ka▫un met sakai īs bamm▫yu ga▫yān ḏẖeān ḏẖaraṯ hī▫ai cẖāhi jī▫o.

 

O Almighty, You have (kalam) the pen  (haatj-i) in hand in all (kaal = time) ages i.e. you are the Master of all ages; let someone (kahah-u) say (kaun-u) who (sakai) can (meytt-i = erase) countermand Divine (hukam-u) commands; gods like (ees-u) Shiva, (ba’mm-u) Brahma (chaah-i) wish to keep (gyaan-u) awareness of Your commands (heeai) in mind and pay (dhyaan-u) reflect/obey Divine commands.

 

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥

Saṯ sācẖ sarī nivās āḏ purakẖ saḏā ṯuhī vāhigurū vāhigurū vāhigurū vāhi jī▫o. ||1||6||

 

O Almighty, (tuhee) You are (aad-i) the Primeval (sadaa) forever (sat-i saach-u) Eternal (purkh-u) all-pervasive, (nivaas-u = abode) the Master of (sree) wealth, o (Vahiguru, Vahiguru, Vahiguru, Vah-i) praise-worthy Almighty, You are is the Master of all four ages. 1. 6.

 

ਰਾਮ ਨਾਮ ਪਰਮ ਧਾਮ ਸੁਧ ਬੁਧ ਨਿਰੀਕਾਰ ਬੇਸੁਮਾਰ ਸਰਬਰ ਕਉ ਕਾਹਿ ਜੀਉ ॥

Rām nām param ḏẖām suḏẖ buḏẖ nirīkār besumār sarbar ka▫o kāhi jī▫o.

 

Practice of Naam of (raam) the Almighty, is (param) the sublime (dhaam) place of pilgrimage; the Almighty who has (sudh) awareness and (budh-i) knowledge of all creation is (nireekaar) Formless, (beysumaar) beyond measure (sarbar/sarvar) Sovereign head; (kau) to (kaah-i = who?) no one/incarnation can be described this way.

 

ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥

Suthar cẖiṯ bẖagaṯ hiṯ bẖekẖ ḏẖari▫o harnākẖas hari▫o nakẖ biḏār jī▫o.

 

In Satyug (bhagat) the devotee Prahlad had (suthar) clean (chit) mind, i.e. had complete faith in the Almighty; for his (hit) sake the Almighty (dhario) took (bheykh-u) form of Narsigh/Narsimha, i.e. man-lion, and (hario) killed Harnaakhas-u/Harnakashyap (bidaar-i) tearing him with (nakh) nails of the hands.

 

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥

Sankẖ cẖakar gaḏā paḏam āp āp kī▫o cẖẖaḏam aprampar pārbarahm lakẖai ka▫un ṯāhi jī▫o.

 

Vishnu (keeo) took the form of a dwarf holding (sankh) a conch, (chakr) a disc-like weapon, (gadaa) mace, and (padam) lotus flower – like Vishnu – and (chhadam) deceived, the king Bal – who could not recognize Vishnu; similarly (kaun-u = who?) no one can (lakhai) recognize (taah-i) You.

 

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥

Saṯ sācẖ sarī nivās āḏ purakẖ saḏā ṯuhī vāhigurū vāhigurū vāhigurū vāhi jī▫o. ||2||7||

 

O Almighty, (tuhee) You are (aad-i) the Primeval (sadaa) forever (sat-i saach-u) Eternal (purkh-u) all-pervasive, (nivaas-u = abode) the Master of (sree) wealth, o (Vahiguru, Vahiguru, Vahiguru, Vah-i) praise-worthy Almighty, You are is the Master of all four ages. 2. 7.

 

 

O my praiseworthy Lord, God, Master, Thou are ever just, true, the abode of excellence and the Primeval person.

(ਸਾਚੁ) ਨਿਸਚੇ ਕਰ ਹੇ ਸਤਿ ਸਰੂਪ ਅਰ ਲਛਮੀ ਕੋ ਅਪਨੇ ਮੈਂ ਨਿਵਾਸ ਦੇਣੇ ਵਾਲੇ ਆਪ ਚਾਰੋਂ ਜੁਗੋਂ ਮੈਂ ਅਸਚਰਜ ਰੂਪ ਹੋ॥੨॥੭॥

 

 

 

ਪੀਤ ਬਸਨ ਕੁੰਦ ਦਸਨ ਪ੍ਰਿਆ ਸਹਿਤ ਕੰਠ ਮਾਲ ਮੁਕਟੁ ਸੀਸਿ ਮੋਰ ਪੰਖ ਚਾਹਿ ਜੀਉ ॥

Pīṯ basan kunḏ ḏasan pari▫a sahiṯ kanṯẖ māl mukat sīs mor pankẖ cẖāhi jī▫o.

 

The person of Krishna with his (peet) yellow (basan) attire, (dasan) teeth (kund) white like jasmine flower petals, (maal/maalaa) rosary on (kantth) the neck, (mukatt) a crown with (mor) peacock (pankh) feather (sees-i) on the head, and ever (chaah-i) full of enthusiasm/playful was worshipped in Duaapar Yug, (sahit) along-with his (pria) beloved – Raadha.

 

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ਬੇਵਜੀਰ ਬਡੇ ਧੀਰ ਧਰਮ ਅੰਗ ਅਲਖ ਅਗਮ ਖੇਲੁ ਕੀਆ ਆਪਣੈ ਉਛਾਹਿ ਜੀਉ ॥

Bevjīr bade ḏẖīr ḏẖaram ang alakẖ agam kẖel kī▫ā āpṇai ucẖẖāhi jī▫o.

 

O Almighty, but You (beyvajeer = without minister) need no advisor, is (baddey/vaddey) very (dheer/dheeraj) patient/unshakable, You take (ang) the side of (dharam) righteous-ness, o (alakh = without signs) Formless/unseen, (agam) beyond reach/comprehension Master; You (keeaa) have created (kheyl-u = play) the world-play according to Your (aapnai) own (uchaah-i/utsaah = zeal) will/plan.

 

ਅਕਥ ਕਥਾ ਕਥੀ ਨ ਜਾਇ ਤੀਨਿ ਲੋਕ ਰਹਿਆ ਸਮਾਇ ਸੁਤਹ ਸਿਧ ਰੂਪੁ ਧਰਿਓ ਸਾਹਨ ਕੈ ਸਾਹਿ ਜੀਉ ॥

Akath kathā kathī na jā▫e ṯīn lok rahi▫ā samā▫e suṯah siḏẖ rūp ḏẖari▫o sāhan kai sāhi jī▫o.

 

O Almighty Your (kathaa = story) Being is (akath) beyond description, it (na jaaey) cannot be (kathee) described; You (rahiaa = remain) are (samaaey = contained) present (teen-i) in the three (lok) regions – space, water and land, i.e. the whole creation, (sutah sidh = in sleep/effortlessly) all the time; and (dhario) manifest in (roop-u) the form of nature, o (saah-i) King (kai) of (saahan) kings.

 

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੩॥੮॥

Saṯ sācẖ sarī nivās āḏ purakẖ saḏā ṯuhī vāhigurū vāhigurū vāhigurū vāhi jī▫o. ||3||8||

 

O Almighty, (tuhee) You are (aad-i) the Primeval (sadaa) forever (sat-i saach-u) Eternal (purkh-u) all-pervasive, (nivaas-u = abode) the Master of (sree) wealth, o (Vahiguru, Vahiguru, Vahiguru, Vah-i) praise-worthy Almighty, You are is the Master of all four ages. 3. 8.

 

ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ ਗੁਬਿੰਦ ਜੀਉ ॥ ਬਲਿਹਿ ਛਲਨ ਸਬਲ ਮਲਨ ਭਗ੍ਤਿ ਫਲਨ ਕਾਨ੍ਹ੍ਹ ਕੁਅਰ ਨਿਹਕਲੰਕ ਬਜੀ ਡੰਕ ਚੜ੍ਹੂ ਦਲ ਰਵਿੰਦ ਜੀਉ ॥

Saṯgurū saṯgurū saṯgur gubinḏ jī▫o.  Balihi cẖẖalan sabal malan bẖagaṯ falan kānĥ ku▫ar nihklank bajī dank cẖaṛhū ḏal ravinḏ jī▫o.

 

We should obey (gubind = master of the world) the Almighty (satiguru satiguru satigur) true guru in thought, word and deed, who has been, is and shall ever be present.

In Satyug the Almighty took the metaphoric form of a dwarf and (chhalan) deceived (balah-i) of the king Bal; in Duaapar Yug, God took the metaphoric form of (kuar) prince, (kaanh) Krishna and (malan) destroyed (sabal) the  powerful – king Kansa, (phalan = fruitful) fulfilling wishes (bhagat-i) of the devotees, (nihklank) unblemished; whose (ravind = lotus) pure/righteous (dal) forces (charrh-u) attacked with (bajee) beat of (ddank) drum.

 

ਰਾਮ ਰਵਣ ਦੁਰਤ ਦਵਣ ਸਕਲ ਭਵਣ ਕੁਸਲ ਕਰਣ ਸਰਬ ਭੂਤ ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ ॥

Rām ravaṇ ḏuraṯ ḏavaṇ sakal bẖavaṇ kusal karaṇ sarab bẖūṯ āp hī ḏevāḏẖ ḏev sahas mukẖ faninḏ jī▫o.

 

(Raam) the Almighty is (ravan) all-pervasive, (davan) destroys (durat) evil, is present in (sakal/sagal) all (bhavan) places, (karan = makes) provides (kusal) happiness to (sarab) all; the Almighty is (aap-i hi) IT-self (bhoot) physical existence, i.e. creation is manifestation of the Almighty, (deyv) God above (deyvaadh-i) gods as well as (sahas) thousand (mukh = face) headed (phanind) serpent – called Sheyshnaag.

 

ਜਰਮ ਕਰਮ ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ ਜਮੁਨਾ ਕੈ ਕੂਲਿ ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ ॥

Jaram karam macẖẖ kacẖẖ hu▫a barāh jamunā kai kūl kẖel kẖeli▫o jin binn jī▫o.

 

People worship incarnations of Vishnu (jaram/janam) born (hua) as (machh) fish, (kachh) tortoise, (braah) boar; and Krishna who (kheylio) played (kheyl-u) the game of (gind) ball (kool-i) in vicinity (kai) of the river Jamuna/Yamuna.

 

ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰ ਗੁਬਿੰਦ ਜੀਉ ॥੪॥੯॥

Nām sār hī▫e ḏẖār ṯaj bikār man ga▫yanḏ saṯgurū saṯgurū saṯgur gubinḏ jī▫o. ||4||9||

 

Says the bard Gayand; we should (dhaar-u) keep (heeay) in mind (saar-u) the sublime Naam/Divine virtues and commands; we should (taj-i) dispel (bikaar-u) evil from (man) the mind, and obey (gubind = master of the world) the Almighty (satiguru satiguru satigur) true guru in thought, word and deed, who has been, is and shall ever be present. 4. 9.

 

ਸਿਰੀ ਗੁਰੂ ਸਿਰੀ ਗੁਰੂ ਸਿਰੀ ਗੁਰੂ ਸਤਿ ਜੀਉ ॥ ਗੁਰ ਕਹਿਆ ਮਾਨੁ ਨਿਜ ਨਿਧਾਨੁ ਸਚੁ ਜਾਨੁ ਮੰਤ੍ਰੁ ਇਹੈ ਨਿਸਿ ਬਾਸੁਰ ਹੋਇ ਕਲ੍ਯ੍ਯਾਨੁ ਲਹਹਿ ਪਰਮ ਗਤਿ ਜੀਉ ॥

Sirī gurū sirī gurū sirī gurū saṯ jī▫o.  Gur kahi▫ā mān nij niḏẖān sacẖ jān manṯar ihai nis bāsur ho▫e kal▫yān lahėh param gaṯ jī▫o.

 

Teachings of (siree guru) the revered guru – thrice – have been, are and shall always be (sat-i = true) applicable – are for all times. (Maan-u) obey (kahiaa = saying) teachings of (gur) the guru, keep this (nidhaan-u = treasure) wealth (nij = self) with you; (jaan-u = know) be aware that (ihai) this (mantr) formula/guidance is (sach-u = true) unfailing; one who follows it (nis-i) night and (baasur) day (lahah-i) attains (param) the supreme (gat-i) state – of freedom from temptations, finds the Almighty within and (hoey) remains (kalyaan-u) happy.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਜਣ ਜਣ ਸਿਉ ਛਾਡੁ ਧੋਹੁ ਹਉਮੈ ਕਾ ਫੰਧੁ ਕਾਟੁ ਸਾਧਸੰਗਿ ਰਤਿ ਜੀਉ ॥

Kām kroḏẖ lobẖ moh jaṇ jaṇ si▫o cẖẖād ḏẖohu ha▫umai kā fanḏẖ kāt sāḏẖsang raṯ jī▫o.

 

(Chhaadd-u) give up (kaam-u) lust, (krodh-u) anger (moh-u) obsession with the world-play and(dhoh-u) deception (siau) with (jan jan = person after person) people; (kaatt-i) cut (phandh-u) noose/vice (ka) of (haumai = ego) acting by self-will; join (saddhsang-i) holy congregation and (rat-i) be imbued with love/obedience of the Almighty.

 

ਦੇਹ ਗੇਹੁ ਤ੍ਰਿਅ ਸਨੇਹੁ ਚਿਤ ਬਿਲਾਸੁ ਜਗਤ ਏਹੁ ਚਰਨ ਕਮਲ ਸਦਾ ਸੇਉ ਦ੍ਰਿੜਤਾ ਕਰੁ ਮਤਿ ਜੀਉ ॥

Ḏeh gehu ṯari▫a sanehu cẖiṯ bilās jagaṯ ehu cẖaran kamal saḏā se▫o ḏariṛ▫ṯā kar maṯ jī▫o.

 

Also give up (saneyhu) affection/obsession with (deyh) body – physical strength and beauty –, (geyhu/grih) house/property; (eyh-u) these only provide (bilaas) happiness of (chit) the mind in (jagat) the world, i.e. when alive; (sada) ever (seyau) serve at (kamal) lotus (charan) feet, i.e. obey the Almighty (kar-u) with (drirrtaa) firm (mat-i) faith – for comfort here and in the hereafter.

 

ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ ਸਿਰੀ ਗੁਰੂ ਸਿਰੀ ਗੁਰੂ ਸਿਰੀ ਗੁਰੂ ਸਤਿ ਜੀਉ ॥੫॥੧੦॥

Nām sār hī▫e ḏẖār ṯaj bikār man ga▫yanḏ sirī gurū sirī gurū sirī gurū saṯ jī▫o. ||5||10||

 

Says the bard Gayand; we should (dhaar-u) keep (saar-u) the sublime Naam/Divine virtues and commands (heeay) in mind; (taj-i) dispel (bikaar-u) evil from (man) the mind; teachings of (siree guru) the revered guru – thrice – have been, are and shall always be (sat-i = true) applicable – are for all times. 5. 10.

 

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ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥

Sevak kai bẖarpūr jug jug vāhgurū ṯerā sabẖ saḏkā.  Nirankār parabẖ saḏā salāmaṯ kahi na sakai ko▫ū ṯū kaḏ kā.

 

O Almighty (vaahguru) praise-worthy guru, it is (sabh) all because of (teyra) Your (sadka) blessing that store-houses of (seyvak) the devotees have (jug jug = age after age) ever been (bharpoor-i) full, i.e. are happy living by Your will.

O Almighty (nirankaar-u) Formless/unseen (prabh-u) Master, You have (sadaa) ever been (salaamat-i = alive) present; (n ko-oo) no one (sakai) can (kah-i) say, (kad = when, ka = of) since when (too) You have existed – because You first created Yourself and then the creatures. (Note: The fifth Guru says “Pita ka janam k-i jaanai poot-u” – how can the child know of birth of the father. SGGS p 284).

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥

Barahmā bisan sire ṯai agnaṯ ṯin ka▫o moh bẖa▫yā man maḏ kā.

 

(Tai) You (sirey) created (aganat) countless Brahma and (bisan-u) Vishnu; but (tin kau = to them) they (bhayaa = happened) developed (moh-u) obsession with (mad = intoxication) pride of (man) the mind, i.e. Brahma believes he created the world and Vishnu thinks he sustains it; and they are worshipped.

 

ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ ॥

Cẖavrāsīh lakẖ jon upā▫ī rijak ḏī▫ā sabẖ hū ka▫o ṯaḏ kā.

 

But it is You who (upaaee) created (chauraaseeh) eight four lakh (jon-i) life-forms of the creatures and (deeaa = gave) provided (rijak-u) wherewithal (kau) to (sabh) all (tad ka = since then) since their creation.

 

ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥੧॥੧੧॥

Sevak kai bẖarpūr jug jug vāhgurū ṯerā sabẖ saḏkā. ||1||11||

 

O Almighty (vaahguru) praise-worthy guru, it is (sabh) all because of (teyra) Your (sadka) blessing that store-houses of (seyvak) the devotees have (jug jug = age after age) ever been (bharpoor-i) full, i.e. are happy living by Your will. 1. 11.

 

ਵਾਹੁ ਵਾਹੁ ਕਾ ਬਡਾ ਤਮਾਸਾ ॥ ਆਪੇ ਹਸੈ ਆਪਿ ਹੀ ਚਿਤਵੈ ਆਪੇ ਚੰਦੁ ਸੂਰੁ ਪਰਗਾਸਾ ॥

vāhu vāhu kā badā ṯamāsā.  Āpe hasai āp hī cẖiṯvai āpe cẖanḏ sūr pargāsā.

 

Creation is (vaddaa) a great (tamaashaa) play of (vaah-u vaah-u) the praise-worthy Almighty, who (aapai) IT-self (chitvai) reflects what is required, provides that as well as (pargaasaa) light of (chand-u) the moon and (soor-u) the sun, i.e. imparts awareness of Naam/Divine virtues and commands; (aapai = self) the Almighty (hasai = laughs) is pleased to see it.

 

ਆਪੇ ਜਲੁ ਆਪੇ ਥਲੁ ਥੰਮ੍ਹ੍ਹਨੁ ਆਪੇ ਕੀਆ ਘਟਿ ਘਟਿ ਬਾਸਾ ॥ ਆਪੇ ਨਰੁ ਆਪੇ ਫੁਨਿ ਨਾਰੀ ਆਪੇ ਸਾਰਿ ਆਪ ਹੀ ਪਾਸਾ ॥

Āpe jal āpe thal thamĥan āpe kī▫ā gẖat gẖat bāsā.   Āpe nar āpe fun nārī āpe sār āp hī pāsā.

 

The Creator (aapey) IT-self is (jal-u) water and IT-self (tha’mmhan-u = dam) land to hold the water in place; has (baasaa) abode, i.e. is present (ghatt-i ghatt-i) in every form of existence and directs from within.

Is IT-self (nar-u) man and IT-self (phun-i) also (naaree) the woman; is (aap hi) IT-self (paasaa) the dice – by throw of which (saar-i) the pieces on the board in the game of Chauparr move – and is IT-self the pieces.

Message: The Almighty causes the creatures to act and IT-self acts – being present in them.

 

ਗੁਰਮੁਖਿ ਸੰਗਤਿ ਸਭੈ ਬਿਚਾਰਹੁ ਵਾਹੁ ਵਾਹੁ ਕਾ ਬਡਾ ਤਮਾਸਾ ॥੨॥੧੨॥

Gurmukẖ sangaṯ sabẖai bicẖārahu vāhu vāhu kā badā ṯamāsā. ||2||12||

 

O (sangat-i) congregation/seekers, we should (sabhai) all (gurmukh-i) follow the guru’ teachings, (bichaarhu) reflect on this (vaddaa) great (tamaashaa) play of (vaah-u vaah-u) the praise-worthy Almighty, i.e. follow the guru to understand that everything happens by Divine commands, and happily submit to Divine will. 2. 12.

 

ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਿਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥ ਤੂ ਜਲਿ ਥਲਿ ਗਗਨਿ ਪਯਾਲਿ ਪੂਰਿ ਰਹ੍ਯ੍ਯਾ ਅੰਮ੍ਰਿਤ ਤੇ ਮੀਠੇ ਜਾ ਕੇ ਬਚਨਾ ॥

Kī▫ā kẖel bad mel ṯamāsā vāhigurū ṯerī sabẖ racẖnā.  Ŧū jal thal gagan pa▫yāl pūr rah▫yā amriṯ ṯe mīṯẖe jā ke bacẖnā.

 

O (Vahiguru) praise-worthy Almighty, You (keeaa = made) created (badd) a great (meyl-u = join) composite (tamaasaa) play, i.e. all creation is one composite unit functioning by cosmic laws; (sabh) everything is (teyri) Your (rachna) creation.

(Too) You (rahyaa = remain, poor-i = filling) are present (jal-i) in water, (thal-i) on/in land, (gagan-i) in sky and (pyaal-i) in nether regions – in the form of cosmic laws; (teyrey) Your (bachnaa = words) commands are (meethey) sweeter (tey) than (a’mmrit) the sweetest elixir, i.e. all creation happily obeys Divine commands, i.e. functions according to cosmic laws.

 

ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ ॥

Mānėh barahmāḏik ruḏrāḏik kāl kā kāl niranjan jacẖnā.

 

Gods (brahamadik) like Brahma and (rudraadik) like Rudr/Shiva whom people worship, they (maanah-i) obey You; You are (kaal-u) death of (kaal) death, i.e. Your obedience saves from falling prey to temptations; You are Yourself (niranjan – stain free) untouched by temptations and the seekers (jachna) seek Your protection.

 

Page 1404

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਈਐ ਪਰਮਾਰਥੁ ਸਤਸੰਗਤਿ ਸੇਤੀ ਮਨੁ ਖਚਨਾ ॥ ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥੩॥੧੩॥੪੨॥

Gur parsāḏ pā▫ī▫ai parmārath saṯsangaṯ seṯī man kẖacẖnā.  Kī▫ā kẖel bad mel ṯamāsā vāhgurū ṯerī sabẖ racẖnā. ||3||13||42||

 

(Parmaarath-u) the supreme objective of freedom from temptations and finding God, (paaeeai) is attained (prasaad-i) with grace/guidance of (gur) the guru, with (man-u) the mind (khachna) being absorbed in the guru’s teachings as taught in (satsangat-i) in the holy congregation.

O (Vaahguru) praise-worthy Almighty, You (keeaa = made) created (badd) a great (meyl-u = join) composite (tamaasaa) play, i.e. all creation is one composite unit functioning by cosmic laws; (sabh) everything is (teyri) Your (rachna) creation. 3. 13. 42.

 

Note: It is noteworthy that the verse uses Vahiguru in the first line and Vaahguru in the last, leaving other words unchanged. Vahiguru and Vaahguru are therefore synonymous and refer to the praiseworthy Almighty.

 

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