SGGS pp 908-910, Raamkali M: 3, Asttpadees 1-2.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 3 asatpaḏī▫ā     Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the third Guru (asttpadeeaa) of eight stanzas each.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

(Note: Any Shabad with eight or more stanzas is called Asttpadee in Gurbani. The Shabads that follow have different number of stanzas).

 

Note: In this Shabad, the third Guru interprets the significance of the Yogi’s symbols and asks him to practice that method of Yoga which keeps him connected with the Almighty within. Yoga means union.

 

ਸਰਮੈ ਦੀਆ ਮੁੰਦ੍ਰਾ ਕੰਨੀ ਪਾਇ ਜੋਗੀ ਖਿੰਥਾ ਕਰਿ ਤੂ ਦਇਆ ॥ ਆਵਣੁ ਜਾਣੁ ਬਿਭੂਤਿ ਲਾਇ ਜੋਗੀ ਤਾ ਤੀਨਿ ਭਵਣ ਜਿਣਿ ਲਇਆ ॥੧॥

Sarmai ḏī▫ā munḏrā kannī pā▫e jogī kẖinthā kar ṯūḏa▫i▫ā.  Āvaṇ jāṇ bibẖūṯ lā▫e jogīṯāṯīn bẖavaṇ jiṇ la▫i▫ā. ||1||

 

A Yogi wears glass ear-rings, wears a patched garment and applies ash on his body. O (jogi) Yogi, (too) you should (paa-e) wear (mundra) the rings (kannee) on the ears, (deeaa) of (sarmai = of shame) feeling ashamed of committing vices; and (kar-i) make (daiaa) compassion (khinthaa) the patched garment.

(Laa-e) apply (bibhoot-i) the ash of (aavan-u = coming) births and jaan-u = going) deaths, i.e. refrain from evil to destroy chances of being in cycles of births and deaths; (ta) then you would have (jin-i laiaa) conquered (teen-i = three, bhavan = regions – sky, earth, underground) the world, i.e. you will be successful in human life to unite with the Creator. 1.

 

ਐਸੀ ਕਿੰਗੁਰੀ ਵਜਾਇ ਜੋਗੀ ॥ ਜਿਤੁ ਕਿੰਗੁਰੀ ਅਨਹਦੁ ਵਾਜੈ ਹਰਿ ਸਿਉ ਰਹੈਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Aisī kingurī vajā▫e jogī.  Jiṯ kingurī anhaḏ vājai har si▫o rahai liv lā▫e. ||1|| rahā▫o.

 

The Yogi plays a stringed musical instrument and says it connects him to God. Play (aisi) such (kinguri) a stringed musical instrument, o Yogi; (jit-u) whose (kinguri) music – celestial music – (vaajai) plays (anhad-u) incessantly and you (rahai) remain (laa-e) focusing (liv) attention (sio) on (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਸਤੁ ਸੰਤੋਖੁ ਪਤੁ ਕਰਿ ਝੋਲੀ ਜੋਗੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੁਗਤਿ ਪਾਈ ॥ ਧਿਆਨ ਕਾਕਰਿ ਡੰਡਾ ਜੋਗੀ ਸਿੰਙੀ ਸੁਰਤਿ ਵਜਾਈ ॥੨॥

Saṯ sanṯokẖ paṯ kar jẖolī jogī amriṯ nām bẖugaṯ pā▫ī.  Ḏẖi▫ān kā kar dandā jogī sińī suraṯ vajā▫ī. ||2||

 

The Yogi carries a begging bowl and bag. (Kar-i) make (sat-u) truthful-ness and (santokh-u = contentment) happily accepting Divine will the (pat-u = container) begging bowl and (jholi) the begging bag; ask for (amrit) the life-giving (naam-u) Divine virtues and commands as (bhugat-i) food, i.e. ask these benedictions from God,  as support for life, rather than begging for material things.

The Yogi carries a staff in hand and blows a horn. O Yogi, (kar-i) make (dhiaan) paying attention to Divine commands (ddandda) the staff; and (vajaaee) blow (singni) the horn of (surat-i) of consciousness, i.e. connect with the Almighty within. 2.

 

ਮਨੁ ਦ੍ਰਿੜੁ ਕਰਿ ਆਸਣਿ ਬੈਸੁ ਜੋਗੀ ਤਾ ਤੇਰੀ ਕਲਪਣਾ ਜਾਈ॥ ਕਾਇਆ ਨਗਰੀ ਮਹਿ ਮੰਗਣਿ ਚੜਹਿ ਜੋਗੀ ਤਾ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥

Man ḏariṛ kar āsaṇ bais jogīṯāṯerī kalpaṇā jā▫ī.  Kā▫i▫ā nagrī mėh mangaṇ cẖaṛėh jogīṯā nām palai pā▫ī. ||3||

 

(Kar-i) make (man-u) the mind (drirr-u) firm against wavering when you (bais-u) sit (aasan-i = on seat) in meditation; (ta) then (t-eri) your (kalpana) thinking of other things will (jaaee = go) stop.

If you (charrah-i) embark  (mangan-i) on begging (mah-i) in (nagri) the town of (kaaiaa) the body, i.e. you try to search within, (ta) then you will (paaee) receive Naam (palai) in lap, i.e. will get awareness of Naam or Divine virtues and commands. 3.

 

ਇਤੁ ਕਿੰਗੁਰੀ ਧਿਆਨੁ ਨ ਲਾਗੈਜੋਗੀ ਨਾ ਸਚੁ ਪਲੈ ਪਾਇ ॥ ਇਤੁ ਕਿੰਗੁਰੀ ਸਾਂਤਿ ਨ ਆਵੈ ਜੋਗੀ ਅਭਿਮਾਨੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥੪॥

Iṯ kingurīḏẖi▫ān na lāgai jogī nā sacẖ palai pā▫e.  Iṯ kingurī sāʼnṯ na āvai jogī abẖimān na vicẖahu jā▫e. ||4||

 

(Dhiaan) attention cannot (laagai) be fixed on the Almighty by playing (it-u = this) your (kinguri) stringed musical instrument; (sach-u) the Eternal is not (paa-e = put, palai = in lap) found this way, o Yogi.

(Saant-i) peace is not (aavai = comes) experienced by playing (it-u) this Kinguri, and (abhimaan-u) pride does not (jaa-e) leave (vichahu = from within) the mind, o Yogi – because you try to attract attention of others. 4.

 

ਭਉਭਾਉ ਦੁਇ ਪਤ ਲਾਇ ਜੋਗੀ ਇਹੁ ਸਰੀਰੁ ਕਰਿ ਡੰਡੀ ॥ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਤੰਤੀ ਵਾਜੈ ਇਨ ਬਿਧਿ ਤ੍ਰਿਸਨਾਖੰਡੀ ॥੫॥

Bẖa▫o bẖā▫o ḏu▫e paṯ lā▫e jogī ih sarīr kar dandī.  Gurmukẖ hovėh ṯāṯanṯī vājai in biḏẖṯarisnā kẖandī. ||5||

 

The Kinguri has two strings fixed at the two ends of a rod. (Kar-i) make (ih-u = this) your (sareer-u) body (ddanddi) the rod and (laa-e) attach (du-e) the two (pat) strings of (bhau = fear) respect and (bhaau) love for the Almighty – then you will hear the celestial music within.

When one (hovai = becomes, gurmukh-i = follower of the guru) follows the guru to live by Naam or Divine virtues and commands, then (tanti = wire) the string (vaajai) plays celestial music, i.e. you will connect with the Almighty within; (in) this (bidh-i) way (trisna) running after desires – and singing to beg from people (khanddi = broken) stops – and one is absorbed in the Almighty. 5.

 

ਹੁਕਮੁ ਬੁਝੈ ਸੋ ਜੋਗੀ ਕਹੀਐ ਏਕਸ ਸਿਉ ਚਿਤੁ ਲਾਏ ॥ ਸਹਸਾ ਤੂਟੈ ਨਿਰਮਲੁ ਹੋਵੈ ਜੋਗਜੁਗਤਿ ਇਵ ਪਾਏ ॥੬॥

Hukam bujẖai so jogī kahī▫ai ekas si▫o cẖiṯ lā▫e.  Sahsā ṯūtai nirmal hovai jog jugaṯ iv pā▫e. ||6||

 

One who (bujhai) understands (hukam-u) Divine commands – instruction given to the soul by the Creator –, and (laa-e) focuses (chit-u) the mind (sio) on (ekas) the One Almighty, (kaheeai) is called (jogi) a Yogi.

His/her (sahsa) doubts about the Almighty (toottai = breaks) end, s/he (hovai) becomes (nirmal-u = clean) free of vices; (iv) this is (jugat-i = method) how (jog) union with the Almighty within (paa-e) is attained. 6.

 

ਨਦਰੀ ਆਵਦਾ ਸਭੁ ਕਿਛੁ ਬਿਨਸੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਇ ॥ ਸਤਿਗੁਰ ਨਾਲਿਤੇਰੀ ਭਾਵਨੀ ਲਾਗੈ ਤਾ ਇਹ ਸੋਝੀ ਪਾਇ ॥੭॥

Naḏrīāvḏā sabẖ kicẖẖ binsai har seṯī cẖiṯ lā▫e.  Saṯgur nāl ṯerī bẖāvnī lāgai ṯā ih sojẖī pā▫e. ||7||

 

(Sabh-u kichh-u) everything (nadir aavda) visible – relatives, wealth, status and so on to whom one gets attached – (binsai) is perishable and left behind on death; therefore (chit-u = mind, laa-e = attach) develop love for (har-i) the Almighty – who keeps company here and in the hereafter.

When (t-eri) your (bhaavni = liking) love (laagai) develops (naal-i) with (satigur) the true guru, i.e. when you lovingly follow the guru, (ta) then you will (paa-e) obtain (ih) this (sojhi) understanding. 7.

 

Page 909

 

ਏਹੁ ਜੋਗੁ ਨ ਹੋਵੈ ਜੋਗੀ ਜਿ ਕੁਟੰਬੁ ਛੋਡਿ ਪਰਭਵਣੁ ਕਰਹਿ ॥ ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥

Ėhu jog na hovai jogī jė kutamb cẖẖod parbẖavaṇ karahi.  Garih sarīr mėh har har nām gur parsādī apṇā har parabẖ lahėh. ||8||

 

O Yogi, (ih-u) this (jog-u) union, i.e. finding the Almighty within, is not (hovai = happen) attained (ji) by one who (chhodd-i) leaves (kuttamab-u) the family and (karah-i = does, parbhavan-u = going) goes – to jungles, mountains or pilgrimages. 7.

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of the Almighty are present in (grih) house of (sareer) body; (parsaadi) with grace/guidance of the guru one can (lahah-i) find (aapna) one’s (har-i) Almighty (prabh-u) Master within. 8.

 

ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥ ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ॥੯॥

Ih jagaṯ mitī kā puṯlā jogī is mėh rog vadā ṯarisnā mā▫i▫ā.  Anek jaṯan bẖekẖ kare jogī rog na jā▫e gavā▫i▫ā. ||9||

 

O Yogi, (ihu) this (jagat-u = world) human body is (putla) a puppet made (ka) of (mitti) clay; it has (vaddaa = great) the terrible (rog-u) affliction of (trisna) craving for (maaiaa) money, (mah-i) in (is-u) it.

(Jogi) the Yogi (kar-e) makes (an-ek) numerous (jatan) efforts and (kar-e = does) adopts (bh-ekh) garbs – like wearing ear-rings and rubbing ash on the body – to pretend that he has given it up, but this (rog-u) affliction (na jaa-e) cannot (mittaaiaa = erased) be removed within this way. 9.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਅਉਖਧੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਸੋ ਪਾਏ॥੧੦॥

Har kā nām a▫ukẖaḏẖ hai jogī jis no man vasā▫e.  Gurmukẖ hovai so▫ī būjẖai jog jugaṯ so pā▫e. ||10||

 

Awareness of (naam-u) virtues and commands of (har-i) the Almighty is (aukhadh-u) the medicine , for this disease, but only that person takes it (jis no) in whose (mann-i) mind the Almighty causes Naam (vasaa-e) to abide.

(Soee) only that person who (hovai = becomes, gurmukh-i = follower of guru) follows the guru (boojhai) understands this; (so) that person (paa-e) receives/becomes aware of (jugat-i) the method of (jog) finding the Almighty within. 10.

 

ਜੋਗੈ ਕਾ ਮਾਰਗੁ ਬਿਖਮੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਵੇਖੈ ਵਿਚਹੁ ਭਰਮੁਚੁਕਾਏ ॥੧੧॥

Jogai kā mārag bikẖam hai jogī jis no naḏar kare so pā▫e.  Anṯar bāhar eko vekẖai vicẖahu bẖaram cẖukā▫e. ||11||

 

O Yogi, (maarag-u) the path/method of (jogai = union) finding the Almighty is (bikham-u) difficult; one (no) on (jis) whom the Almighty (kar-e = does) bestows (nadir-i) grace, (so) that person adopts that method/way of life, and (paa-e) finds the Almighty.

S/he (chukaa-e) removes (bharam-u) any delusion about God and (v-ekhai) sees (eko) the One Almighty (antar-i) within and (baahar-i) outside, i.e. is conscious of God in thoughts and actions. 11.

 

ਵਿਣੁ ਵਜਾਈ ਕਿੰਗੁਰੀ ਵਾਜੈ ਜੋਗੀ ਸਾ ਕਿੰਗੁਰੀ ਵਜਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਮੁਕਤਿ ਹੋਵਹਿ ਜੋਗੀਸਾਚੇ ਰਹਹਿ ਸਮਾਇ ॥੧੨॥੧॥੧੦॥

viṇ vajā▫ī kingurī vājai jogī sā kingurī vajā▫e.  Kahai Nānak mukaṯ hovėh jogī sācẖe rahėh samā▫e. ||12||1||11||

 

O Yogi, (vajaa-e) play (sa) that Kinguri which Kinguri (vaajai) plays (vin-u) without (vajaaee) being played, i.e. remain naturally connected with the Almighty within and give up rituals/pretense. Then you will (raha-i) remain (samaa-e) absorbed (saach-e) in the Eternal, i.e. lead life by Divine virtues and commands and (hovah-i) be (mukat-i) free from attachments to the world-play, and find the Almighty within in life; as also attain union of the soul with IT on death, says third Nanak. 12. 1. 11.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਖਜਾਨਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਸਤਿਗੁਰਿ ਬੂਝਿਬੁਝਾਈ ॥੧॥ ਸੰਤਹੁ ਗੁਰਮੁਖਿ ਦੇਇ ਵਡਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 3.  Bẖagaṯ kẖajānā gurmukẖ jāṯā saṯgur būjẖ bujẖā▫ī. ||1||  Sanṯahu gurmukẖḏe▫e vadi▫ā▫ī. ||1|| rahā▫o.

 

Composition of the third Guru in Raag Raamkali. (Satigur-i) the true guru (bujhaaee = cause to understand) imparts (boojh-i) understanding of the value of (bhagat-i) devotion, i.e. living by Naam or Divine virtues and commands; (gurmukh-i) one who follows the true guru (jaata = knows) obtains this (khajaana = treasure) wealth – of awareness of Naam. 1.

O (santahu = saints) seekers, the Almighty (d-e-i = gives) blesses with (vaddiaaee) glory – here and in the hereafter – those (gurmukh-i) who follow the guru. 1.

(Rahaau) pause and reflect on this.

 

ਸਚਿ ਰਹਹੁ ਸਦਾ ਸਹਜੁ ਸੁਖੁ ਉਪਜੈ ਕਾਮੁ ਕ੍ਰੋਧੁਵਿਚਹੁ ਜਾਈ ॥੨॥ ਆਪੁ ਛੋਡਿ ਨਾਮ ਲਿਵ ਲਾਗੀ ਮਮਤਾ ਸਬਦਿ ਜਲਾਈ ॥੩॥

Sacẖ rahhu saḏā sahj sukẖ upjai kām kroḏẖ vicẖahu jā▫ī. ||2|| Āp cẖẖod nām liv lāgī mamṯā sabaḏ jalā▫ī. ||3||

 

(Rahahu) remain (sach-i) in truth, i.e. live truthfully; vices like (kaam-u = lust and (krodh-u) anger shall (jaa-ee) leave (vichahu) from within and (sahj-u) poise and (sukh-u) peace (sadaa) ever (upjai) experienced. 2.

This is possible by (jalaaee = burning) getting rid of (mamta) possessive-ness (sabad-i) through submitting to Divine commands; aap-u) ego will (chhodd-i) be given up and (liv) attention will (laagi) be focused on (naam) Divine virtues and commands. 3.

 

ਜਿਸ ਤੇ ਉਪਜੈ ਤਿਸ ਤੇ ਬਿਨਸੈਅੰਤੇ ਨਾਮੁ ਸਖਾਈ ॥੪॥ ਸਦਾ ਹਜੂਰਿ ਦੂਰਿ ਨਹ ਦੇਖਹੁ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥੫॥

Jis ṯe upjai ṯis ṯe binsai anṯe nām sakẖā▫ī. ||4|| Saḏā hajūr ḏūr nah ḏekẖhu racẖnā jin racẖā▫ī. ||5||

 

The Creator (t-e) from (jis) whom the creature (upjai = manifests) is created, s/he (binsai = perishes) dies also (t-e) with (tis = that) IT’s commands, i.e. birth and death are in the hands of God; when account of deeds is taken (ant-e) in the end, having lived by (naam-u) Divine virtues and commands (sakhaaee) is the companion who helps – so live by Naam. 4.

The Creator (jin-i) who (rachaaee) created (rachna) the creation is (sadaa) ever (hajoor-i) present with you; do not (d-ekhahu = see) perceive IT (door-i) far, i.e. do not lose sight of IT – live by IT’s commands. 5.

 

ਸਚਾ ਸਬਦੁ ਰਵੈ ਘਟਅੰਤਰਿ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ॥੬॥ ਸਤਸੰਗਤਿ ਮਹਿ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਵਡੈ ਭਾਗਿ ਪਾਇਆ ਜਾਈ ॥੭॥
Sacẖā sabaḏ ravai gẖat anṯar sacẖe si▫o liv lā▫ī. ||6|| Saṯsangaṯ mėh nām nirmolak vadai bẖāg pā▫i▫ā jā▫ī. ||7||

 

One who (ravai) remembers (antar-i) in (ghatt) body/mind, (sabad-u = Word) Divine commands – instructions given by the Creator to the soul – s/he remains (liv = attention, laa-ee = focused) focused (sio) on (sach-e) the Eternal, i.e. does not get distracted by temptations. 6.

Awareness of (nirmolak-u) the price-less (naam-u) Divine virtues and commands is obtained (mah-i) in (satsangat-i) holy congregation – where Naam is contemplated and its practice learnt; but participation in Satsangat (paaiaa jaaee) is obtained by (vaddai = great) good (bhaag-i) fortune. 7.

 

ਭਰਮਿ ਨ ਭੂਲਹੁ ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਮਨੁ ਰਾਖਹੁ ਇਕ ਠਾਈ ॥੮॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਭੂਲੀ ਫਿਰਦੀ ਬਿਰਥਾ ਜਨਮੁਗਵਾਈ ॥੯॥

Bẖaram na bẖūlahu saṯgur sevhu man rākẖo ik ṯẖā▫ī. ||8|| Bin nāvai sabẖ bẖūlī firḏī birthā janam gavā▫ī. ||9||

 

(S-evhu = serve) follow (satigur-u) the true guru, do not (bhoolhu) to go astray (bharam-i) in delusion  and (raakhau) keep (man-u) the mind at (ik) one (tthaaee) place – focused on Naam. 8.

(Sabh) the whole mankind (phirdi) wanders (bhooli = straying) on the wrong path – of attachment to the world-play, i.e. relatives, wealth, pleasures and so on – and (gavaaee = loses) wastes (janam-u) human birth (birtha) in vain – by losing the opportunity to attain union with the Creator. 9.

 

ਜੋਗੀ ਜੁਗਤਿ ਗਵਾਈ ਹੰਢੈ ਪਾਖੰਡਿ ਜੋਗੁ ਨ ਪਾਈ ॥੧੦॥ ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸੈਗੁਰ ਸਬਦੀ ਜੋਗੁ ਪਾਈ ॥੧੧॥

Jogī jugaṯ gavā▫ī handẖai pakẖand jog na pā▫ī. ||10|| Siv nagrī mėh āsaṇ baisai gur sabḏī jog pā▫ī. ||11||

 

(Jogi) the Yogi (gavaaee = lost) forgets (jugat-i) the method of Yoga – looking within to find the Almighty – and (handdhai) wanders searching outside – adopting rituals and garbs; (jog-u) union with God is not (paaee) attained (paakhandd-i) by pretense. 10.

One who, (sabdi = by word) by following the teachings of (gur) the guru, (baisai) sits (aasan-i) on the seat (mah-i) in (nagri) town of (siv) God, i.e. focuses on recognizing God’s presence within, (paaee) attains (jog-u) union – finds the Almighty within. 11.

 

ਧਾਤੁਰ ਬਾਜੀ ਸਬਦਿ ਨਿਵਾਰੇ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਈ ॥੧੨॥ ਏਹੁ ਸਰੀਰੁਸਰਵਰੁ ਹੈ ਸੰਤਹੁ ਇਸਨਾਨੁ ਕਰੇ ਲਿਵ ਲਾਈ ॥੧੩॥

Ḏẖāṯur bājī sabaḏ nivāre nām vasai man ā▫ī. ||12|| Ėhu sarīr sarvar hai sanṯahu isnān kare liv lā▫ī. ||13||

 

One (nivaar-e) dispels (dhaatur baaji = running around) restlessness caused by various material pursuits (sabad-i = with word) with obedience to the guru’s teachings, (naam-u) Divine virtues and commands (aa-ee) come (vasai) to abide in his/her (man-i) mind, i.e. s/he leads life by Naam. 12.

O (santahu) seekers, (ihu) this human (sareer-u) body is (sarvar-u) a pool containing Divine virtues; one who (kar-e = do/take, isnaan-u = bath) bathes in it, i.e. obtains awareness of, and emulates Divine virtues, easily (laaee) fixes (liv) attention – remains absorbed in the Almighty. 13

 

ਨਾਮਿ ਇਸਨਾਨੁ ਕਰਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਸਬਦੇ ਮੈਲੁਗਵਾਈ ॥੧੪॥ ਤ੍ਰੈ ਗੁਣ ਅਚੇਤ ਨਾਮੁ ਚੇਤਹਿ ਨਾਹੀ ਬਿਨੁ ਨਾਵੈ ਬਿਨਸਿ ਜਾਈ ॥੧੫॥

Nām isnān karahi se jan nirmal sabḏe mail gavā▫ī. ||14|| Ŧarai guṇ acẖeṯ nām cẖīṯėh nāhī bin nāvai binas jā▫ī. ||15||

 

One who (isnaan-u karah-i) bathes in, i.e. emulates, (naam-i) in Divine virtues, (sabd-e = with word) guided by the guru’s teachings, (s-e) that (jan) person (gavaaee = loses) gives up (mail-u = dirt) vices and becomes (nirmal) pure. 14.

But one who is under influence of (trai) the three (gun) attributes of material nature – namely Tamas, Rajas, Sattva – s/he remains (ach-et-u) thought-less and does not (ch-etah-i) keep in mind (naam-u) Divine virtues and commands; (bin-u = without) by not paying attention to (naavai) Naam, s/he (binas-i jaaee) perishes, i.e. keeps succumbing to vices. 15.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁਤ੍ਰੈ ਮੂਰਤਿ ਤ੍ਰਿਗੁਣਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧੬॥ ਗੁਰ ਪਰਸਾਦੀ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਲਿਵ ਲਾਈ ॥੧੭॥

Barahmā bisan mahes ṯarai mūraṯṯariguṇ bẖaram bẖulā▫ī. ||16|| Gur parsādī ṯarikutī cẖẖūtai cẖa▫uthai paḏ liv lā▫ī. ||17||

 

The Hindu (Trai = three, moorat-i = forms/personalities) trinity of Brahma, (bisan-u) Vishnu and Mah-es/Shankar/Mahadev (bharam-i) are deluded (trigun-i) by the three attributes – of ego and (bhulaa-ee) gone astray – they are proud that they have powers which actually are with God. 16.

One who, (parsaadi) with grace/guidance of the guru, (chhoottai) dispels the influence of (trikutti) the three attributes, s/he attains (chauth-e = fourth, pad-i = in state) the fourth state – of poise – and (laaee) focuses (liv) attention on the Almighty. 17.

 

ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥੧੮॥ ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁਕਹਹਿ ਕਿਸੁ ਭਾਈ ॥੧੯॥

Pandiṯ paṛėh paṛ vāḏ vakāṇėh ṯinnā būjẖ na pā▫ī. ||18|| Bikẖi▫ā māṯe bẖaram bẖulā▫e upḏes kahėh kis bẖā▫ī. ||19||

 

(Pandit/Pundit) the scholars (parr-i parr-i) keep reading scriptures and get knowledge (vakhaanah-i= talk, vaad-u = conflict/argument) to argue with others but (tinnaa) they do not (paaee) get (boojh) understanding of Naam, or Divine virtues and commands – as guide for life. 18.

(Maat-e = intoxicated) engrossed in (bikhiaa = poison) gathering money, they (bhulaa-e) go astray (bharam-i) in delusion; (kis-u) whom can they (kahah-i = say, give == call; upd-es-u = instruction) preach – what they do not practice, o (bhaaee) brother? 19.

 

ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਜੁਗਿ ਜੁਗਿ ਰਹੀ ਸਮਾਈ ॥੨੦॥ ਬਾਣੀ ਲਾਗੈ ਸੋਗਤਿ ਪਾਏ ਸਬਦੇ ਸਚਿ ਸਮਾਈ ॥੨੧॥

Bẖagaṯ janā kīūṯam baṇī jug jug rahī samā▫ī. ||20|| Baṇī lāgai so gaṯ pā▫e sabḏe sacẖ samā▫ī. ||21||

 

On the other hand, (baani) words (ki) of (bhagat = devotee, janaa = people) the devotees, i.e. those who practice Naam or Divine virtues and commands, is (ootam) sublime – has profound effect on the listeners; their (baani) words (rahee) remains (samaaee) present (jug-i jug-i = age to age) at all times, i.e. lead by example forever.  

One who (laagai) applies the self to following (baani = words) teachings of the devotees, (so) that person (paa-e) attains (gat-i) freedom from vices; (sabd-e) by following the guru’s teachings s/he (samaaee) remains absorbed (sach-i) in the Eternal. 21.

 

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ਕਾਇਆ ਨਗਰੀ ਸਬਦੇ ਖੋਜੇ ਨਾਮੁ ਨਵੰ ਨਿਧਿ ਪਾਈ ॥੨੨॥ ਮਨਸਾ ਮਾਰਿ ਮਨੁ ਸਹਜਿ ਸਮਾਣਾ ਬਿਨੁ ਰਸਨਾ ਉਸਤਤਿ ਕਰਾਈ ॥੨੩॥

Kā▫i▫ā nagrī sabḏe kẖoje nām navaʼn niḏẖ pā▫ī. ||22||  Mansā mār man sahj samāṇā bin rasnā usṯaṯ karā▫ī. ||23||

 

One who, (sabd-e) guided by the guru, (khoj-e) searches (nagri = town, kaaiaa = body) within (paaee) obtains (nava-n = nine, nidh-i = treasures) the wealth of awareness of (naam-u) Divine virtues, – the resource for life.

One then (maar-i) kills (mansa) desires, his/her (man-u) mind (sahaj-i) remains naturally (samaana) absorbed in the Almighty; s/he (karaaee = does, ustat-i = praise) praises God (bin-u) without (rasna = tongue) saying a word – the whole being remains dedicated to the Master. (Note: This is Ajpa Jaap). 23.

 

ਲੋਇਣ ਦੇਖਿ ਰਹੇ ਬਿਸਮਾਦੀ ਚਿਤੁਅਦਿਸਟਿ ਲਗਾਈ ॥੨੪॥ ਅਦਿਸਟੁ ਸਦਾ ਰਹੈ ਨਿਰਾਲਮੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥੨੫॥

Lo▫iṇḏekẖ rahe bismāḏī cẖiṯ aḏisat lagā▫ī. ||24|| Aḏisat saḏā rahai nirālam joṯī joṯ milā▫ī. ||25||

 

The state then is this: (Loin) the eyes (vismaadi) are fascinated (d-ekh-i rah-e) seeing the Almighty in nature – IT’s gross form/manifestation, while (chit-u) the mind (lagaaee = attached) is absorbed (adistt-i = in unseen) in the subtle form of the Almighty, i.e. Divine virtues – there is total absence of anything else.

(Adistt-u = unseen) the Formless Master who (sadaa) ever (rahai) remains (niraalam-u = different) detached from the world-play (milaaee) merges (joti) the soul of the seeker in IT’s (jot-i) Supreme Spirit. 25. 

 

ਹਉ ਗੁਰੁ ਸਾਲਾਹੀਸਦਾ ਆਪਣਾ ਜਿਨਿ ਸਾਚੀ ਬੂਝ ਬੁਝਾਈ ॥੨੬॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਬੇਨੰਤੀ ਨਾਵਹੁ ਗਤਿ ਪਤਿ ਪਾਈ ॥੨੭॥੨॥
੧੧॥

Ha▫o gur sālāhī saḏāāpṇā jin sācẖī būjẖ bujẖā▫ī. ||26||  Nānak ek kahai benanṯī nāvhu gaṯ paṯ pā▫ī. ||27||2||11||

 

(Hau) I (sadaa) ever (saalaahi) praise (apna = own) my (gur-u) guru (jin-i) who (bujhaaee = caused to understand) imparted me (boojh) the understanding of living by (saachee = true) eternal virtues and commands of God. 26.

Nanak (kahai = says) makes this (ek) one (b-enanti) submission to all; it is (naavahu = with Naam) by living by Naam that (gat-i) freedom from vices in life and (pat-i) honor in Divine court – by way of acceptance for union with the Creator – (paaee) is attained. 27. 2. 11.