SGGS pp 1037-1039, Maaroo M: 1, Solahey 17-18.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸੁੰਨ ਕਲਾ ਅਪਰੰਪਰਿ ਧਾਰੀ ॥ ਆਪਿ ਨਿਰਾਲਮੁ ਅਪਰ ਅਪਾਰੀ ॥ ਆਪੇ ਕੁਦਰਤਿ ਕਰਿ ਕਰਿ ਦੇਖੈ ਸੁੰਨਹੁ ਸੁੰਨੁ ਉਪਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Sunn kalā aprampar ḏẖārī.  Āp nirālam apar apārī.  Āpe kuḏraṯ kar kar ḏekẖai sunnahu sunn upā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Aprampar-i = far and still farther) the Infinite Creator (dhaari) adopted (sunn = numb-ness) the still (kalaa) state. (Apar apaari) the Infinite Master brought creation into being but (aap-i) IT-self remains (niraalam = different) untouched by it.

IT (upaaida) created (sunn = unmoving) the self (sunnhau) from IT-self and now (kar-i kar-i) creates (kudrat-i) with IT’s powers and (deykhai) watches the creation. 1.

 

ਪਉਣੁ ਪਾਣੀ ਸੁੰਨੈ ਤੇ ਸਾਜੇ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਕਾਇਆ ਗੜ ਰਾਜੇ ॥ ਅਗਨਿ ਪਾਣੀ ਜੀਉ ਜੋਤਿ ਤੁਮਾਰੀ ਸੁੰਨੇ ਕਲਾ ਰਹਾਇਦਾ ॥੨॥

Pa▫uṇ pāṇī sunnai ṯe sāje.  Sarisat upā▫e kā▫i▫ā gaṛ rāje.  Agan pāṇī jī▫o joṯ ṯumārī sunne kalā rahā▫iḏā. ||2||

 

(Paun-u) air and (paani) water have been (saajey) created (tey) from (sunnai = still state) IT-self. IT (upaaey) created (sristt-i) the universe and (kaaiaa) the body as (garr = fort) abode of (raajey = king) IT-self, IT abides in the creation and in the body/mind.

(Agan-i) fire/energy, (paani) water, i.e. the five elements including earth/clay, space and air – the physical creation – and (jeeo) soul are (tumaari) Your (jot-i) light/manifestation; You (rahaaida) remain in (sunney) still unshakeable (kalaa) state, i.e. are eternal, while the physical creation is perishable. 2.

 

ਸੁੰਨਹੁ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥ ਸੁੰਨੇ ਵਰਤੇ ਜੁਗ ਸਬਾਏ ॥ ਇਸੁ ਪਦ ਵੀਚਾਰੇ ਸੋ ਜਨੁ ਪੂਰਾ ਤਿਸੁ ਮਿਲੀਐ ਭਰਮੁ ਚੁਕਾਇਦਾ ॥੩॥

Sunnahu barahmā bisan mahes upā▫e.  Sunne varṯe jug sabā▫e.  Is paḏ vīcẖāre so jan pūrā ṯis milī▫ai bẖaram cẖukā▫iḏā. ||3||

 

The concepts of the gods Brahma, (bisan-u) Vishnu and Mahesh (upaaey) were created (sunnhu) from the eternal Creator. (Sabaaey) all (sabaaey) ages (vartey) exist (sunney) with IT’s presence.

One who (veechaarey = reflects on) understands (is-u) this (padu = status) state, (so) that person is (poora) perfect (jan-u = servant) seeker; any (bharam-u) doubt about omnipresence of the Almighty (chukaaida) ends (miliai = meeting) in company of (tis-u) that person. 3.

 

ਸੁੰਨਹੁ ਸਪਤ ਸਰੋਵਰ ਥਾਪੇ ॥ ਜਿਨਿ ਸਾਜੇ ਵੀਚਾਰੇ ਆਪੇ ॥ ਤਿਤੁ ਸਤ ਸਰਿ ਮਨੂਆ ਗੁਰਮੁਖਿ ਨਾਵੈ ਫਿਰਿ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਪਾਇਦਾ ॥੪॥

Sunnahu sapaṯ sarovar thāpe.  Jin sāje vīcẖāre āpe.  Ŧiṯ saṯ sar manū▫ā gurmukẖ nāvai fir bāhuṛ jon na pā▫iḏā. ||4||

 

(Sapat) the seven (sarovar) pools – comprising the five elements forming the body, mind and intellect – (tthaapey = established) were created (sunnhu) from the Almighty. The Creator (jin-i) who (saajey) created them (aapey) IT-self (veechaarey) considers whether the creature has lived by the attributes of the elements. (Note: Attributes of the seven are – air treats all equally, water is the source of maintenance, fire heats and destroys, earth is the epitome of tolerance and sky/space covers everything, the mind should reflect on Divine virtues and intellect helps do that).  

(Manooaa) the mind of (gurmukh-i) one who follows the guru (naavai) bathes in (tit-u) that (sar-i) sea of (sat) truth, i.e. lives by Divine virtues or commands, and is thus not (paaida) put (jon-i) in life forms (bahurr-i) again, i.e. is not reborn – and instead merges in the Creator. 4.

 

ਸੁੰਨਹੁ ਚੰਦੁ ਸੂਰਜੁ ਗੈਣਾਰੇ ॥ ਤਿਸ ਕੀ ਜੋਤਿ ਤ੍ਰਿਭਵਣ ਸਾਰੇ ॥ ਸੁੰਨੇ ਅਲਖ ਅਪਾਰ ਨਿਰਾਲਮੁ ਸੁੰਨੇ ਤਾੜੀ ਲਾਇਦਾ ॥੫॥

Sunnahu cẖanḏ sūraj gaiṇāre.  Ŧis kī joṯ ṯaribẖavaṇ sāre. Sunne alakẖ apār nirālam sunne ṯāṛī lā▫iḏā. ||5||

 

(Chand-u) the moon, (sooraj-u) sun and (gainaarey) the sky came (sunhu) from the Almighty; (Tis ki) IT’s (jot-i = light) Spirit pervades (saarey) all (tribhavan) the three regions – water, land and space -, i.e. the whole world.

The Almighty (Alakh) has no signs/physical features, is (apaar) Infinite, (sunney) in the steady state and (niraalam) untouched by the world-play – while being in it; IT (taarri = deep concentration, laaida = fixes) pays attention to the creation in IT’s (sunney) stable/eternal state. 5.

 

ਸੁੰਨਹੁ ਧਰਤਿ ਅਕਾਸੁ ਉਪਾਏ ॥ ਬਿਨੁ ਥੰਮਾ ਰਾਖੇ ਸਚੁ ਕਲ ਪਾਏ ॥ ਤ੍ਰਿਭਵਣ ਸਾਜਿ ਮੇਖੁਲੀ ਮਾਇਆ ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ॥੬॥

Sunnahu ḏẖaraṯ akās upā▫e.  Bin thammā rākẖe sacẖ kal pā▫e.  Ŧaribẖavaṇ sāj mekẖulī mā▫i▫ā āp upā▫e kẖapā▫iḏā. ||6||

 

The Creator (upaaey) created (dharat-i) the earth and (akaas-u) sky (sunhu) from IT-self; they are (raakhey) kept in their positions (bin-u) without (thammaa = pillars) support (paaey = by putting) with IT’s (sach-u) eternal (kal) powers – the Divine laws.

IT (saaj-i) created (tribhavan) the world but keeps the creaures tied with (meykhuli) the rope of (maaiaa) attachments to the world-play; (aap-i) IT-self (upaaey) creates and (khapaaida) destroys, i.e. births and deaths are in IT’s hands. 6.

 

ਸੁੰਨਹੁ ਖਾਣੀ ਸੁੰਨਹੁ ਬਾਣੀ ॥ ਸੁੰਨਹੁ ਉਪਜੀ ਸੁੰਨਿ ਸਮਾਣੀ ॥ ਉਤਭੁਜੁ ਚਲਤੁ ਕੀਆ ਸਿਰਿ ਕਰਤੈ ਬਿਸਮਾਦੁ ਸਬਦਿ ਦੇਖਾਇਦਾ ॥੭॥

Sunnahu kẖāṇī sunnahu baṇī.  Sunnahu upjī sunn samāṇī.  Uṯ▫bẖuj cẖalaṯ kī▫ā sir karṯai bismāḏ sabaḏ ḏekẖā▫iḏā. ||7||

 

(Khaani = methods of creation – anddaj – from egg, jeyraj = from womb, seytaj = sweat, utbhuj = from soil) all forms of life and their (baani = words) sounds come (sunnhu) from the Creator. All the creatures (upji) are created (sunnhu) from the Creator, and those approved (samaani) merge back (sunn-i) into the steady state.

(Kartai) the Creator (keeaa) created (chalat-u) play from (utbhuj-u) soil – as also from egg, womb and womb –; IT (deykhaida) shows (bismaad-u) the wondrous play of births and deaths – (sabad-i) by IT’s commands (sir-i = on head of) for all creatures. 7.

 

ਸੁੰਨਹੁ ਰਾਤਿ ਦਿਨਸੁ ਦੁਇ ਕੀਏ ॥ ਓਪਤਿ ਖਪਤਿ ਸੁਖਾ ਦੁਖ ਦੀਏ ॥ ਸੁਖ ਦੁਖ ਹੀ ਤੇ ਅਮਰੁ ਅਤੀਤਾ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰੁ ਪਾਇਦਾ ॥੮॥

Sunnahu rāṯ ḏinas ḏu▫e kī▫e.  Opaṯ kẖapaṯ sukẖā ḏukẖ ḏī▫e.  Sukẖ ḏukẖ hī ṯe amar aṯīṯā gurmukẖ nij gẖar pā▫iḏā. ||8||

 

The Creator (keeay = made) created (duey) both (raat-i) night and (dinas-u) day (sunnhu) from IT’s stable state. As also (opat-i = creation) births and (khapat = destruction) deaths, and (deeay) gave (sukhaa) comforts and (dukhaa) discomforts – based on past deeds.

(Gurmukh-i) those who follow the guru (amar-u = not dead) do not succumb to vices and (ateeta) remain unaffected (tey) by (sukh) comforts and (dukh) discomforts; they (paaida) find their (nij) own (ghar-u) home, i.e. stay in one steady state – to find the Almighty within. 8.

 

Page 1038

 

ਸਾਮ ਵੇਦੁ ਰਿਗੁ ਜੁਜਰੁ ਅਥਰਬਣੁ ॥ ਬ੍ਰਹਮੇ ਮੁਖਿ ਮਾਇਆ ਹੈ ਤ੍ਰੈ ਗੁਣ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋ ਤਿਉ ਬੋਲੇ ਜਿਉ ਬੋਲਾਇਦਾ ॥੯॥

Sām veḏ rig jujar atharbaṇ. Barahme mukẖ mā▫i▫ā hai ṯarai guṇ.  Ŧā kī kīmaṯ kahi na sakai ko ṯi▫o bole ji▫o bolā▫iḏā. ||9||

 

There are four (veyd-u) Vedas namely Saam, Rig, Jajur/Yajur and Atharban. (Maaiaa) the world-play of (trai) the three (gun = attributes) states – namely Tamas, Rajas, Saatvic – (hai) is the subject of these Vedas (mukh-i = in mouth) read (brahmey) by Brahma.

But (na ko = not any) no one (sakai) can (kah-i) tell, i.e. knows about, (keemat-i = price) about virtues and powers (ki = of, ta = that) the Creator; one (bolai) says – and acts – (jio) as IT (bolaaida) causes to say and act. 9.

 

ਸੁੰਨਹੁ ਸਪਤ ਪਾਤਾਲ ਉਪਾਏ ॥ ਸੁੰਨਹੁ ਭਵਣ ਰਖੇ ਲਿਵ ਲਾਏ ॥ ਆਪੇ ਕਾਰਣੁ ਕੀਆ ਅਪਰੰਪਰਿ ਸਭੁ ਤੇਰੋ ਕੀਆ ਕਮਾਇਦਾ ॥੧੦॥

Sunnahu sapaṯ pāṯāl upā▫e.  Sunnahu bẖavaṇ rakẖe liv lā▫e.  Āpe kāraṇ kī▫ā aprampar sabẖ ṯero kī▫ā kamā▫iḏā. ||10||

 

(Sapat) the seven (paataal) nether regions (uppaey) were created (sunnhu) from the Creator; IT (rakhey) keeps (bhavan = houses) all palnets in their positions/orbits and (liv laaey) pays attention to them.

O (apramapar-i) Infinite Almighty, You (aapey) Yourself (keeaa) created (kaaran-u) the creation; and (sabh-u) everyone (kamaaidaa) carries out (keeaa = doing) the tasks allotted (teyro = your) You. 10.

 

ਰਜ ਤਮ ਸਤ ਕਲ ਤੇਰੀ ਛਾਇਆ ॥ ਜਨਮ ਮਰਣ ਹਉਮੈ ਦੁਖੁ ਪਾਇਆ ॥ ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਹਰਿ ਗੁਰਮੁਖਿ ਗੁਣਿ ਚਉਥੈ ਮੁਕਤਿ ਕਰਾਇਦਾ ॥੧੧॥

Raj ṯam saṯ kal ṯerī cẖẖā▫i▫ā.  Janam maraṇ ha▫umai ḏukẖ pā▫i▫ā.  Jis no kirpā kare har gurmukẖ guṇ cẖa▫uthai mukaṯ karā▫iḏā. ||11||

 

(Raj/Rajas, tam/Tamas, sat/Sattva) the three types of ego action are (chhaaiaa) reflection of (teyri) Your powers, i.e. are caused by the Almighty. They are done (haumai) in ego and (dukh-u) the agony of (janam) births and (maran) deaths (paaiaa) is experienced.

One to (jis) whom, (har-i) the Almighty (kripa = kindness, karey = does/bestows) is kind, s/he is led to the guru and (gurmukh-i) with the guru’s guidance – overcomes the three states to attain the fourth state – and attain – (mukat-i) freedom from vices in life, and rebirth on death in (chauthey) the fourth state. 11.  

 

ਸੁੰਨਹੁ ਉਪਜੇ ਦਸ ਅਵਤਾਰਾ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਕੀਆ ਪਾਸਾਰਾ ॥ ਦੇਵ ਦਾਨਵ ਗਣ ਗੰਧਰਬ ਸਾਜੇ ਸਭਿ ਲਿਖਿਆ ਕਰਮ ਕਮਾਇਦਾ ॥੧੨॥

Sunnahu upje ḏas avṯārā.  Sarisat upā▫e kī▫ā pāsārā.  Ḏev ḏānav gaṇ ganḏẖarab sāje sabẖ likẖi▫ā karam kamā▫iḏā. ||12||

 

The (das) the ten (avtaara) incarnations of Vishnu – as believed by some – (upjey) were created (sunnhu) from the Creator, who (uppaey) created (sristt-i) the universe and (keeaa) made (paasaara) the whole expanse.

IT (saajey) created (deyv) gods, (daanav) demons, (gan) servants of the gods, (gandharb) their singers; (sabh-i) everyone (kamaaida) carries out (likhiaa = written) the laid down (karam) job. 12.

 

ਗੁਰਮੁਖਿ ਸਮਝੈ ਰੋਗੁ ਨ ਹੋਈ ॥ ਇਹ ਗੁਰ ਕੀ ਪਉੜੀ ਜਾਣੈ ਜਨੁ ਕੋਈ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਮੁਕਤਿ ਪਰਾਇਣ ਸੋ ਮੁਕਤਿ ਭਇਆ ਪਤਿ ਪਾਇਦਾ ॥੧੩॥

Gurmukẖ samjẖai rog na ho▫ī.  Ih gur kī pa▫oṛī jāṇai jan ko▫ī.  Jugah juganṯar mukaṯ parā▫iṇ so mukaṯ bẖa▫i▫ā paṯ pā▫iḏā. ||13||

 

(Gurmukh-i) one who follows the guru (samjhai) understands the allotted task, i.e. duties of human life, and is (na hovai) is not afflicted with (koi) any (rog-u = malady) vice – and hence suffering. But (koi) some rare (jan-u = servant) seeker (jaanai = knows) understands (ih = this) the (paurri = step on staircase) path taught by (gur) the guru.

This (paraain = support) means (mukat-i) of emancipation has been adopted (jugah jugantar-i) through the ages; one who follows it, (so) that person (bhaiaa) is (mukat-i) emancipated from vices in life, (paaida) receives (pat-i) honor – of union with the Almighty. 13.

 

ਪੰਚ ਤਤੁ ਸੁੰਨਹੁ ਪਰਗਾਸਾ ॥ ਦੇਹ ਸੰਜੋਗੀ ਕਰਮ ਅਭਿਆਸਾ ॥ ਬੁਰਾ ਭਲਾ ਦੁਇ ਮਸਤਕਿ ਲੀਖੇ ਪਾਪੁ ਪੁੰਨੁ ਬੀਜਾਇਦਾ ॥੧੪॥
Pancẖ ṯaṯ sunnahu pargāsā.  Ḏeh sanjogī karam abẖi▫āsā. Burā bẖalā ḏu▫e masṯak līkẖe pāp punn bījā▫iḏā. ||14||

 

(Panch) the five (tat-u) elements (pargaasa = manifested) came (sunnhu) from the Creator. (Deyh) the body is formed (sanjog) with them (abhiaasa = practice) does (karam) deeds for the allotted role in life.

(Bura) bad and (bhalaa) good deeds are (due-i) both (leekhey) written (mastak-i) on the forehead/fortune, based on past (paap-u) transgressions or (pun-u = good deed) obedience to the Almighty (beejaaida) sown, i.e. one conducts the self according to one’s nature formed based on past deeds – this is the Divine law. 14.

 

ਊਤਮ ਸਤਿਗੁਰ ਪੁਰਖ ਨਿਰਾਲੇ ॥ ਸਬਦਿ ਰਤੇ ਹਰਿ ਰਸਿ ਮਤਵਾਲੇ ॥ ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਗਿਆਨੁ ਗੁਰੂ ਤੇ ਪਾਈਐ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਇਦਾ ॥੧੫॥

Ūṯam saṯgur purakẖ nirāle.  Sabaḏ raṯe har ras maṯvāle.  Riḏẖ buḏẖ siḏẖ gi▫ān gurū ṯe pā▫ī▫ai pūrai bẖāg milā▫iḏā. ||15||

 

(Purakh) the persons who follow the teachings of (satigur) true guru are (ootam) sublime and (niraaley = different) untouched by vices. They (ratey) are imbued (sabad-i = with Divine word) with Divine commands and (matvaaley) intoxicated (ras-i) with (ras-u = relish) love for (har-i) the Almighty.

People look to attain powers (ridh-i) obtain wealth at will, (sidh-i) occult powers; they are obtained with (budh-i) understanding and (giaan-u) awareness of Naam or Divine virtues and commands (paaeeai) obtained (tey) from the guru; but only those with (poorai = perfect) good (bhaag-i) fortune (milaaida = cause to meet) are led to the guru by the Almighty. 15.

 

ਇਸੁ ਮਨ ਮਾਇਆ ਕਉ ਨੇਹੁ ਘਨੇਰਾ ॥ ਕੋਈ ਬੂਝਹੁ ਗਿਆਨੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥ ਆਸਾ ਮਨਸਾ ਹਉਮੈ ਸਹਸਾ ਨਰੁ ਲੋਭੀ ਕੂੜੁ ਕਮਾਇਦਾ ॥੧੬॥

Is man mā▫i▫ā ka▫o nehu gẖanerā.  Ko▫ī būjẖhu gi▫ānī karahu niberā.  Āsā mansā ha▫umai sahsā nar lobẖī kūṛ kamā▫iḏā. ||16||

 

(Is-u = this) the human mind has (ghaneyra = a lot) strong (neyhu) attachment (kau) with (maaiaa) the world-play. O (giaani = learned) wise persons, (koi) someone (boojhahu) understand and (karhu = do, nibeyra/nibeyrra = settlement) end this attachment.

(Nar-u) a person (lobhi = greedy) who is attached to the world-play; s/he has (aasa) expectations from others, with (mansa) wishes in mind, has (haumai) ego and (sahsa) anxiety and (kamaaida) acts to gather (koorr-u = falsehood) transitory wealth. 16.

 

ਸਤਿਗੁਰ ਤੇ ਪਾਏ ਵੀਚਾਰਾ ॥ ਸੁੰਨ ਸਮਾਧਿ ਸਚੇ ਘਰ ਬਾਰਾ ॥ ਨਾਨਕ ਨਿਰਮਲ ਨਾਦੁ ਸਬਦ ਧੁਨਿ ਸਚੁ ਰਾਮੈ ਨਾਮਿ ਸਮਾਇਦਾ ॥੧੭॥੫॥੧੭॥

Saṯgur ṯe pā▫e vīcẖārā.  Sunn samāḏẖ sacẖe gẖar bārā.  Nānak nirmal nāḏ sabaḏ ḏẖun sacẖ rāmai nām samā▫iḏā. ||17||5||17||

 

One (paaey) obtains (veechaara = thinking ability) ability to discern (tey) from teachings of (satigur) the true guru. Then one remains in (ghar baara = place) abode of (sachey) the Eternal, i.e. lives by Divine virtues and commands (sunn = numb) with undistracted (samaad-i = meditation) attention.

(Nirmal = pure) celestial (naad-u = sound, dhun-i = tune/music) music bringing (sabad-u) the Divine word plays in his/her mind, and s/he (samaaida) is absorbed in living (naam-i) by virtues and commands of (sach-u) the Eternal (raamai) all-pervasive Almighty. 17. 5. 17.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਜਹ ਦੇਖਾ ਤਹ ਦੀਨ ਦਇਆਲਾ ॥ ਆਇ ਨ ਜਾਈ ਪ੍ਰਭੁ ਕਿਰਪਾਲਾ ॥ ਜੀਆ ਅੰਦਰਿ ਜੁਗਤਿ ਸਮਾਈ ਰਹਿਓ ਨਿਰਾਲਮੁ ਰਾਇਆ ॥੧॥

Mārū mėhlā 1.  Jah ḏekẖā ṯah ḏīn ḏa▫i▫ālā.  Ā▫e na jā▫ī parabẖ kirpālā.  Jī▫ā anḏar jugaṯ samā▫ī rahi▫o nirālam rā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Jah) wherever I (deykha) look, I find (daiaala = compassionate, deen = to the poor) the Almighty present to protect humble seekers. (Kirpaala) the kind (prabh-u) Almighty does not (aaey) come and (jaaee) go, i.e. is present everywhere all the time.

(Jugat-i) the method of leading life (samaaee = contained) is present (andar-i) in (jeeaa) the creatures, i.e. the Creator guides from within, but the(raaiaa) the Sovereign King (rahio) remains (niraalam) different, i.e. not subject to these. 1.

 

ਜਗੁ ਤਿਸ ਕੀ ਛਾਇਆ ਜਿਸੁ ਬਾਪੁ ਨ ਮਾਇਆ ॥ ਨਾ ਤਿਸੁ ਭੈਣ ਨ ਭਰਾਉ ਕਮਾਇਆ ॥ ਨਾ ਤਿਸੁ ਓਪਤਿ ਖਪਤਿ ਕੁਲ ਜਾਤੀ ਓਹੁ ਅਜਰਾਵਰੁ ਮਨਿ ਭਾਇਆ ॥੨॥

Jag ṯis kī cẖẖā▫i▫ā jis bāp na mā▫i▫ā.  Nā ṯis bẖaiṇ na bẖarā▫o kamā▫i▫ā.  Nā ṯis opaṯ kẖapaṯ kul jāṯī oh ajrāvar man bẖā▫i▫ā. ||2||

 

(Jag-u) the world is (chhaaiaa = shadow) the reflection (ki) of (tis = that) the Creator (jis-u) who has no (baap-u) father and (maaiaa) mother. (Tis) IT has neither (bhain) sister nor (bhraau) brother (kamaaiaa = worker) to help, i.e. is self-existent.

(Tis-u) IT is subject neither to (opat-i) birth nor (khapat-i = destruction) death; has neither (kul) lineage nor (jaati) caste; (ohu) that (ajraavar = without old age/weakness) powerful Master is (bhaaiaa) pleasing (man-i) to the mind. 2.

 

ਤੂ ਅਕਾਲ ਪੁਰਖੁ ਨਾਹੀ ਸਿਰਿ ਕਾਲਾ ॥ ਤੂ ਪੁਰਖੁ ਅਲੇਖ ਅਗੰਮ ਨਿਰਾਲਾ ॥ ਸਤ ਸੰਤੋਖਿ ਸਬਦਿ ਅਤਿ ਸੀਤਲੁ ਸਹਜ ਭਾਇ ਲਿਵ ਲਾਇਆ ॥੩॥

Ŧū akāl purakẖ nāhī sir kālā.  Ŧū purakẖ alekẖ agamm nirālā.  Saṯ sanṯokẖ sabaḏ aṯ sīṯal sahj bẖā▫e liv lā▫i▫ā. ||3||

 

O Almighty, (too) You are (akaal) timeless, (purakh-u) all-pervasive; who does not have (kaalaa) death (sir-i) on the head, i.e. You are not subject to death. (Too) You are (purakh-u = pervasive) present in the world but (aleykh = with no writing) what IT does, is (agamm) beyond reach/comprehension; IT is (niraala) unlike the creatures – is not touched by vices.

One who (liv = attention, laaiaa = fixed) pays attention to IT’s commands (sahj bhaaey) naturally – as way of life -, lives by (sat) truth, is (santokh-i = contentment) happy in obedience (sabad-i) to Divine commands and remains (at-i = highly) completely (seetal-u = cool) at peace. 3.

 

ਤ੍ਰੈ ਵਰਤਾਇ ਚਉਥੈ ਘਰਿ ਵਾਸਾ ॥ ਕਾਲ ਬਿਕਾਲ ਕੀਏ ਇਕ ਗ੍ਰਾਸਾ ॥ ਨਿਰਮਲ ਜੋਤਿ ਸਰਬ ਜਗਜੀਵਨੁ ਗੁਰਿ ਅਨਹਦ ਸਬਦਿ ਦਿਖਾਇਆ ॥੪॥

Ŧarai varṯā▫e cẖa▫uthai gẖar vāsā.  Kāl bikāl kī▫e ik garasā.  Nirmal joṯ sarab jagjīvan gur anhaḏ sabaḏ ḏikẖā▫i▫ā. ||4||

 

The Almighty has (vartaaey = caused to happen) made the humans subject to (trai) the three states of egoistic actions; one who transcends those and (vaasa = residence) goes to (chauthey) the fourth (ghar-i = house) state; s/he (kee-ey) makes (ik = one) a (graasa) morsel of (kaal) death and (bikaal = antonym of kaal/death) birth, i.e. obviates births and deaths – and merges in the Almighty.

(Gur-i) the guru (dikhaaiaa) shows (nirmal) the pristine (jot-i = light) Spirit of (jagjeevan-u = life of the world) the Creator of (sarab) all, (sabad-i) through the word – celestial music playing (anhad) incessantly within – i.e. the guru enables to experience the Almighty within. 4.

 

ਊਤਮ ਜਨ ਸੰਤ ਭਲੇ ਹਰਿ ਪਿਆਰੇ ॥ ਹਰਿ ਰਸ ਮਾਤੇ ਪਾਰਿ ਉਤਾਰੇ ॥ ਨਾਨਕ ਰੇਣ ਸੰਤ ਜਨ ਸੰਗਤਿ ਹਰਿ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥੫॥

Ūṯam jan sanṯ bẖale har pi▫āre.  Har ras māṯe pār uṯāre.  Nānak reṇ sanṯ jan sangaṯ har gur parsādī pā▫i▫ā. ||5||

 

(Sant = saints) the seekers are (ootam) sublime and (bhaley) good (jan) people; they are (piaarey) loved by (har-i) the Almighty. They are (maatey) intoxicated with (ras-u = elixir) love (har-i) of God who (utaarey = lands, paar-i = on far shore) takes them across the world-ocean, to IT-self.

I humbly request for (sangat-i) the company of, and ability (reyn = dust of feet) to serve and follow (jan = servants) the devotees and (sant = saints) seekers, who have (paaiaa) found the Almighty (parsaadi) with grace/guidance of the guru, says Guru Nanak. 5.

 

ਤੂ ਅੰਤਰਜਾਮੀ ਜੀਅ ਸਭਿ ਤੇਰੇ ॥ ਤੂ ਦਾਤਾ ਹਮ ਸੇਵਕ ਤੇਰੇ ॥

Ŧū anṯarjāmī jī▫a sabẖ ṯere.  Ŧū ḏāṯā ham sevak ṯere.

 

O Creator, (sabh-i) all (jeea) creatures are (teyrey = your) created by You and (too) You (antarjaami) know their minds. (Too) You are (daataa = giver) the Master and (ham) we are (teyrey) Your (seyvak = servants) at Your service.

 

Page 1039

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਕ੍ਰਿਪਾ ਕਰਿ ਦੀਜੈ ਗੁਰਿ ਗਿਆਨ ਰਤਨੁ ਦੀਪਾਇਆ ॥੬॥

Amriṯ nām kirpā kar ḏījai gur gi▫ān raṯan ḏīpā▫i▫ā. ||6||

 

(Kripa kar-i) kindly (deejai = give) impart awareness of Your (amrit) life-giving (naam-u) virtues and commands by leading to the guru; (ratan-u = jewel) the valuable (giaan-u) awareness imparted (gur-i) by the guru is (deepaaiaa) the lamp to enlighten the mind. 6.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਇਹੁ ਤਨੁ ਕੀਆ ॥ ਆਤਮ ਰਾਮ ਪਾਏ ਸੁਖੁ ਥੀਆ ॥ ਕਰਮ ਕਰਤੂਤਿ ਅੰਮ੍ਰਿਤ ਫਲੁ ਲਾਗਾ ਹਰਿ ਨਾਮ ਰਤਨੁ ਮਨਿ ਪਾਇਆ ॥੭॥

Pancẖ ṯaṯ mil ih ṯan kī▫ā.  Āṯam rām pā▫e sukẖ thī▫ā.  Karam karṯūṯ amriṯ fal lāgā har nām raṯan man pā▫i▫ā. ||7||

 

The Creator made (Ihu) this (tan-u) body (keeaa = made) composed of (panch) the five (tat-u/tatv) elements – earth/clay, air, fire/energy, water and space. One who (paaey) finds (raam) the Almighty (aatam) within, (theeaa = happens) experiences (sukh-u) peace/happiness.

Good (karam kartoot-i) deeds of obedience to the Creator (laaga) bear (amrit) the sweet (phal-u) fruit; S/he (paaiaa) obtains awareness of (ratan-u = jewel) the valuable (naam) virtues and commands of (har-i) the Almighty (man-i) in the mind, i.e. finds the Creator. 7.

 

ਨਾ ਤਿਸੁ ਭੂਖ ਪਿਆਸ ਮਨੁ ਮਾਨਿਆ ॥ ਸਰਬ ਨਿਰੰਜਨੁ ਘਟਿ ਘਟਿ ਜਾਨਿਆ ॥ ਅੰਮ੍ਰਿਤ ਰਸਿ ਰਾਤਾ ਕੇਵਲ ਬੈਰਾਗੀ ਗੁਰਮਤਿ ਭਾਇ ਸੁਭਾਇਆ ॥੮॥

Nā ṯis bẖūkẖ pi▫ās man māni▫ā.  Sarab niranjan gẖat gẖat jāni▫ā.  Amriṯ ras rāṯā keval bairāgī gurmaṯ bẖā▫e subẖā▫i▫ā. ||8||

 

His/her (man) mind (maania) obeys the Almighty – lives by Naam; (tis-u = that) s/he has no (bhookh = hunger, piaas = thirst) craving for material things. S/he (jaania) recognizes (sarab) the all-pervasive (niranjan-u) pristine Master (ghatt-i ghatt-i) in every mind/body.

S/he is (raata) imbued (keyval) only with (amrit) life-giving (ras-i) elixir, i.e. love for the Almighty, and (gurmat-i) with the guru’s guidance (bhaaey subhaaiaa) naturally (bairaagi = yearns) seeks the Master. 8.

 

ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਤਰਿ ਜਾਤੀ ॥ ਸਬਦੁ ਰਸਾਲੁ ਰਸਨ ਰਸਿ ਰਸਨਾ ਬੇਣੁ ਰਸਾਲੁ ਵਜਾਇਆ ॥੯॥

Aḏẖi▫āṯam karam kare ḏin rāṯī.  Nirmal joṯ niranṯar jāṯī.  Sabaḏ rasāl rasan ras rasnā beṇ rasāl vajā▫i▫ā. ||9||

 

S/he (karey) does (karam) deeds (adhiaatam) of the Spirit, i.e. obeys God, (din-u) day and (raati) night, (jaati = recognizes) experiences (nirmal) the pristine Divine (jot-i = light) Spirit present within (nirantar-i = without a break) all the time.

(Rasaal-u) the enjoyable (sabad-u) Divine message is (ras-i) the sweetest of all (rasan) relishes; uttering Divine virtues with (rasna) tongue gives joy like (vajaiaa) playing of (rasaal-u) a melodious (beyn-u) flute. 9.

 

ਬੇਣੁ ਰਸਾਲ ਵਜਾਵੈ ਸੋਈ ॥ ਜਾ ਕੀ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਬੂਝਹੁ ਇਹ ਬਿਧਿ ਗੁਰਮਤਿ ਹਰਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਇਆ ॥੧੦॥

Beṇ rasāl vajāvai so▫ī.  Jā kī ṯaribẖavaṇ sojẖī ho▫ī. Nānak būjẖhu ih biḏẖ gurmaṯ har rām nām liv lā▫i▫ā. ||10||

 

(Soee) that person (ja ki) who has (sojhi) awareness of God’s presence in the (tribhavan) three regions – water, land and space -, the whole world, (vajaavai) plays (rasaal) the melodious (beyn) flute, i.e. is happy to experience God everywhere.

(Boojhau) understand (ih-u) this (bidh-i) way (gurmat-i) with the guru’s counsel and (laaiaa) fix (liv) focus (naam-i) on Divine virtues and commands, says Guru Nanak. 10.

 

ਐਸੇ ਜਨ ਵਿਰਲੇ ਸੰਸਾਰੇ ॥ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਆਪਿ ਤਰਹਿ ਸੰਗਤਿ ਕੁਲ ਤਾਰਹਿ ਤਿਨ ਸਫਲ ਜਨਮੁ ਜਗਿ ਆਇਆ ॥੧੧॥

Aise jan virle sansāre.  Gur sabaḏ vicẖārėh rahėh nirāre.  Āp ṯarėh sangaṯ kul ṯārėh ṯin safal janam jag ā▫i▫ā. ||11||

 

(Aisey) such (jan) persons are (virley) rare (sansaarey) in the world; they (veechaarey) contemplate (sabad-u = word) teachings of (gur) the guru and (rahah-i) remain (niraarey) away from vices in the world-play. 

They (aap-i) themselves (tarah-i = swim) get across the world-ocean, and take with them (sangat-i) those in their company and (kul = lineage) those who follow them; (tin) their (aaiaa) coming in (janam-u) human birth (jag-i) in the world is (saphal) fruitful, i.e. they find the Almighty within. 11.

 

ਘਰੁ ਦਰੁ ਮੰਦਰੁ ਜਾਣੈ ਸੋਈ ॥ ਜਿਸੁ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਕਾਇਆ ਗੜ ਮਹਲ ਮਹਲੀ ਪ੍ਰਭੁ ਸਾਚਾ ਸਚੁ ਸਾਚਾ ਤਖਤੁ ਰਚਾਇਆ ॥੧੨॥

Gẖar ḏar manḏar jāṇai so▫ī.  Jis pūre gur ṯe sojẖī ho▫ī.  Kā▫i▫ā gaṛ mahal mahlī parabẖ sācẖā sacẖ sācẖā ṯakẖaṯ racẖā▫i▫ā. ||12||

 

Only (soee) that person (jaanai) knows (mandar-u) the palace, (ghar-u = house, dar-u = gate) the abode of the Almighty – own mind; (jis-u) who (hoi) receives (sojhi) awareness (tey) from (poorey) the perfect guru.

(Kaaiaa) the body (garr) fort is (mahal) the palace and (mahli) the Master of the palace is (saachaa) the Eternal (prabh-u) Almighty; (sach-u) the Eternal (rachaiaa) created (saachaa) the eternal (takhat-u) throne – the mind as IT’s seat. 12.

 

ਚਤੁਰ ਦਸ ਹਾਟ ਦੀਵੇ ਦੁਇ ਸਾਖੀ ॥ ਸੇਵਕ ਪੰਚ ਨਾਹੀ ਬਿਖੁ ਚਾਖੀ ॥ ਅੰਤਰਿ ਵਸਤੁ ਅਨੂਪ ਨਿਰਮੋਲਕ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਧਨੁ ਪਾਇਆ ॥੧੩॥

Cẖaṯur ḏas hāt ḏīve ḏu▫e sākẖī.  Sevak pancẖ nāhī bikẖ cẖākẖī.  Anṯar vasaṯ anūp nirmolak gur mili▫ai har ḏẖan pā▫i▫ā. ||13||

 

(Chatur = four + das = ten) the fourteen (haatt) parts – of the world, and (duey) two (deevey) lamps – the sun and moon – are (saakhi) witness; that (seyvak = servants) seekers (panch = selected ones) devotees do not (chaakhi) taste (bikh-u) vices, i.e. it has always happened.

Everyone has (anoop) the unique and (nirmolak) priceless (vast-u = substance) Naam (antar-i) within; awareness of this (har-i) Divine (dhan-u) wealth of Naam is (paaiaa) obtained on (miliai) meeting and following the guru, i.e. God is recognized within with the guru’s guidance. 13.

 

ਤਖਤਿ ਬਹੈ ਤਖਤੈ ਕੀ ਲਾਇਕ ॥ ਪੰਚ ਸਮਾਏ ਗੁਰਮਤਿ ਪਾਇਕ ॥ ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਸੀ ਸਹਸਾ ਭਰਮੁ ਚੁਕਾਇਆ ॥੧੪॥

Ŧakẖaṯ bahai ṯakẖ▫ṯai kī lā▫ik.  Pancẖ samā▫e gurmaṯ pā▫ik.  Āḏ jugāḏī hai bẖī hosī sahsā bẖaram cẖukā▫i▫ā. ||14||

 

Only one who is (laaik) worthy (ki) of (takhtai) the throne (bahai) sits (takhat-i) on the throne, i.e. unites with the Creator; s/he is one who (paaik) is recipient (gurmat-i) of the guru’s guidance and (samaaey) controls (panch) the five vices – of lust, wrath, greed, attachment to the world-play and vanity.

 S/he finds the Almighty who has existed (aad-i) from the beginning, (jugaadi) through the ages; who (hai) is now and shall (bhi) also (hosi) be forever; and thus (chukaaiaa) ends (sahsaa) anxiety and any (bharam-u) doubt about omnipresence of the Almighty to help. 14.

 

ਤਖਤਿ ਸਲਾਮੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ॥ ਇਹੁ ਸਾਚੁ ਵਡਾਈ ਗੁਰਮਤਿ ਲਿਵ ਜਾਤੀ ॥ ਨਾਨਕ ਰਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਹਰਿ ਅੰਤਿ ਸਖਾਈ ਪਾਇਆ ॥੧੫॥੧॥੧੮॥
Ŧakẖaṯ salām hovai ḏin rāṯī.  Ih sācẖ vadā▫ī gurmaṯ liv jāṯī.  Nānak rām japahu ṯar ṯārī har anṯ sakẖā▫ī pā▫i▫ā. ||15||1||18||

 

One (takhat-i) on the throne (hovai) is (salaam-u) saluted, i.e. the Almighty within is praised by him/her, (din-u) day and (raati) night. (Ihu) this (saach-u) eternal (vadaaee) glory – virtues and powers of the Almighty – is (jaati) known by paying (liv) attention (gurmat-i) to the guru’s counsel.

(Japahu) remember and obey (raam-u) the all-pervasive Master; it is (taari) the boat (tar-u = swim) to get across the world-ocean to (har-i) the Almighty who is (sakhaaee/sahaaee) helpful (ant-i) at the end – when accounts of deeds is taken and consequences imposed, says Guru Nanak. 15. 1. 18.

 

 

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.

 

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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.