Posts Tagged ‘SGGS p 1039’

SGGS pp 1039-1041, Maaroo M: 1, Solahey 19-20.

SGGS pp 1039-1041, Maaroo M: 1, Solahey 19-20.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਹਰਿ ਧਨੁ ਸੰਚਹੁ ਰੇ ਜਨ ਭਾਈ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਰਹਹੁ ਸਰਣਾਈ ॥ ਤਸਕਰੁ ਚੋਰੁ ਨ ਲਾਗੈ ਤਾ ਕਉ ਧੁਨਿ ਉਪਜੈ ਸਬਦਿ ਜਗਾਇਆ ॥੧॥

Mārū mėhlā 1.  Har ḏẖan sancẖahu re jan bẖā▫ī.  Saṯgur sev rahhu sarṇā▫ī.  Ŧaskar cẖor na lāgai ṯā ka▫o ḏẖun upjai sabaḏ jagā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Rey) O (bhaai = brethren) dear (jan = servants) seekers of the Almighty, (sanchahu) accumulate (dhan-u) the wealth of (har-i) God, i.e. make it your nature to live more and more by Naam or commands of the Almighty. (Seyv-i = serve) follow (satigur) the true guru and (rahahu) be (sarnaaee = sanctuary) in care and obedience of God.

(Taskar-u) a burglar or (chor-u) thief does not, i.e. no vice, (laagai) afflicts (ta = that, kau = to) that person who lives by Naam because (dhun-i) sounds (sabad-i) Commands of the Almighty (upjai = shows) are heard within (jagaaiaa = keeps awake) to keep him/her alert against the vices. 1.

 

ਤੂ ਏਕੰਕਾਰੁ ਨਿਰਾਲਮੁ ਰਾਜਾ ॥ ਤੂ ਆਪਿ ਸਵਾਰਹਿ ਜਨ ਕੇ ਕਾਜਾ ॥ ਅਮਰੁ ਅਡੋਲੁ ਅਪਾਰੁ ਅਮੋਲਕੁ ਹਰਿ ਅਸਥਿਰ ਥਾਨਿ ਸੁਹਾਇਆ ॥੨॥

Ŧū ekankār nirālam rājā.  Ŧū āp savārėh jan ke kājā.  Amar adol apār amolak har asthir thān suhā▫i▫ā. ||2||

 

O Almighty, (too) You are (eykankaar-u) the lone (raaja = king) Sovereign Master, (niraalam) untouched by vices in the world-play. (Too) You, (aap-i = self) on Your own (savaarah-i) accomplish (kaaja) purposes (key) of (jan = servants) those who obey You – with Your grace, no vice afflict them.

You are (amar-u = not subject to death) Eternal, (addol-u = unshakable) ever in the same state, (apaar-u) Infinite and (amolak-u = priceless) beyond appraisal, o (har-i) Almighty. You (suhaaiaa) look majestic (thaan-i = in the place) on Your throne/seat which (asthir = un-moving) stable – You are the unchallenged ruler of the universes. 2.

 

ਦੇਹੀ ਨਗਰੀ ਊਤਮ ਥਾਨਾ ॥ ਪੰਚ ਲੋਕ ਵਸਹਿ ਪਰਧਾਨਾ ॥ ਊਪਰਿ ਏਕੰਕਾਰੁ ਨਿਰਾਲਮੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਆ ॥੩॥

Ḏehī nagrī ūṯam thānā.  Pancẖ lok vasėh parḏẖānā.  Ūpar ekankār nirālam sunn samāḏẖ lagā▫i▫ā. ||3||

 

(Deyhi) the body is (nagri) is a town and (ootam) a sublime (thaana) place; where (panch) selected (lok) people, (pardhaana = leader) exalted qualities – of Sat = sharing, Santokh = contentment with Divine will, Daiaa = compassion, Dharam = righteousness and Sach = truthfulness – (vasah-i) abide.

(Oopar-i) above all of them is (ekankaar) the One Creator, who is (niraalam-u) untouched (lagaaia = doing) in (sunn) unshakable state like in (samaadh-i) deep meditation, i.e. even above these virtues is the virtue of being in obedience to the Almighty. 3.

 

ਦੇਹੀ ਨਗਰੀ ਨਉ ਦਰਵਾਜੇ ॥ ਸਿਰਿ ਸਿਰਿ ਕਰਣੈਹਾਰੈ ਸਾਜੇ ॥ ਦਸਵੈ ਪੁਰਖੁ ਅਤੀਤੁ ਨਿਰਾਲਾ ਆਪੇ ਅਲਖੁ ਲਖਾਇਆ ॥੪॥

Ḏehī nagrī na▫o ḏarvāje.  Sir sir karṇaihārai sāje.  Ḏasvai purakẖ aṯīṯ nirālā āpe alakẖ lakẖā▫i▫ā. ||4||

 

(Dehi) the body (nagri) town has (nau) nine (darvaajey = doors) openings; (karnaihaarey) the Creator has (saajey) created them with functions (sir-i sir-i = on every head) allotted to each.

But the (purakh-u) all-pervasive Almighty is (ateeta) un-attached and (niraala = different) not connected with them; IT is (alakh-u = without signs) unseen but is known when IT (lakhaaiaa = makes known) imparts IT’s awareness of (aapey) IT-self. 4.

ਪੁਰਖੁ ਅਲੇਖੁ ਸਚੇ ਦੀਵਾਨਾ ॥ ਹੁਕਮਿ ਚਲਾਏ ਸਚੁ ਨੀਸਾਨਾ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਹਰਿ ਆਤਮ ਰਾਮ ਨਾਮੁ ਪਾਇਆ ॥੫॥

Purakẖ alekẖ sacẖe ḏīvānā.  Hukam cẖalā▫e sacẖ nīsānā.  Nānak kẖoj lahhu gẖar apnā har āṯam rām nām pā▫i▫ā. ||5||

 

(Purakh-u) the all-pervasive Almighty with (sachey) eternal (deevaana = court) authority is (aleykh-u = beyond writing) beyond description. IT (chalaaey = causes to move) causes everything to happen (hukam-i = by order) at will; obedience to IT’s Hukam/commands is (sach-u = true) the real (neesaana) sign for recognition in Divine court.

We should (khoj-i lahahu) search to find God in (apna = own) our (ghar-u = house) mind; this is how (raam) the Almighty (aatam) within (paaiaa) is found – and awareness of Divine commands obtained, says Guru Nanak. 5.

 

Page 1040

 

ਸਰਬ ਨਿਰੰਜਨ ਪੁਰਖੁ ਸੁਜਾਨਾ ॥ ਅਦਲੁ ਕਰੇ ਗੁਰ ਗਿਆਨ ਸਮਾਨਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੈ ਗਰਦਨਿ ਮਾਰੇ ਹਉਮੈ ਲੋਭੁ ਚੁਕਾਇਆ ॥੬॥

Sarab niranjan purakẖ sujānā.  Aḏal kare gur gi▫ān samānā.  Kām kroḏẖ lai garḏan māre ha▫umai lobẖ cẖukā▫i▫ā. ||6||

 

(Purakh-u) the all-pervasive Almighty is (sujaana = wise) Omniscient and (niranjan = unstained) untouched by (sarab) all happenings in the world-play. IT is (samaana) equally (karey = delivers, adal = justice) just to all; this is understood with (giaan) awareness of IT’s virtues imparted by (gur) the guru.

One who (chukaaiaa = ends) stops (haumai = ego) acting by self-will and obeys God, s/he (lai) takes (kaam-u) lust, (krodh-u) wrath and (lobh-u) greed etc (gardan-i) by the neck and (maarey) kills them, i.e. is rid of vices. 6.

 

ਸਚੈ ਥਾਨਿ ਵਸੈ ਨਿਰੰਕਾਰਾ ॥ ਆਪਿ ਪਛਾਣੈ ਸਬਦੁ ਵੀਚਾਰਾ ॥ ਸਚੈ ਮਹਲਿ ਨਿਵਾਸੁ ਨਿਰੰਤਰਿ ਆਵਣ ਜਾਣੁ ਚੁਕਾਇਆ ॥੭॥

Sacẖai thān vasai nirankārā.  Āp pacẖẖāṇai sabaḏ vīcẖārā.  Sacẖai mahal nivās niranṯar āvaṇ jāṇ cẖukā▫i▫ā. ||7||

 

(Nirankaara) the Formless God (vasai) abides at (sachai = true, thaan-i = place) devotees mind, i.e. is found by one who has given up the above vices. S/he (pachaanai) recognizes (aap-i) the self – God within by (veechaara) contemplating (sabad-u = Divine word) Hukam. (Note: Gurbani says elsewhere: Kahu Nanak jin hukam pachhaata; prabh sahib ke tin bheyd jaata. SGGS p 885 – one who understands and obeys Hukam finds the Almighty).

One who has (nivaas-u) the abode of God in (sachai) true (mahal-i=palace) mind, i.e. keeps the Master in mind, (nirantar-i) without a break – in all activities – (chukaaiaa) ends his/her (aavan = coming, jaan-u = going) being in cycles of births and deaths. 7.

 

ਨਾ ਮਨੁ ਚਲੈ ਨ ਪਉਣੁ ਉਡਾਵੈ ॥ ਜੋਗੀ ਸਬਦੁ ਅਨਾਹਦੁ ਵਾਵੈ ॥ ਪੰਚ ਸਬਦ ਝੁਣਕਾਰੁ ਨਿਰਾਲਮੁ ਪ੍ਰਭਿ ਆਪੇ ਵਾਇ ਸੁਣਾਇਆ ॥੮॥

Nā man cẖalai na pa▫uṇ udāvai.  Jogī sabaḏ anāhaḏ vāvai.  Pancẖ sabaḏ jẖuṇkār nirālam parabẖ āpe vā▫e suṇā▫i▫ā. ||8||

 

One who lives by Hukam, his/her (man-u) mind neither (chalai) wavers nor does (paun-u) the wind (uddaavai) blow it away, i.e. is unaffected by temptations. (Anaahad) incessant (sabad-u = word) Divine messages – with celestial music – (vaavai) play in the mind of such a (jogi/yogi = union seeker) seeker, i.e. s/he is connected with the Almighty all the time.

(Prabh-i) the Almighty (aap-i) IT-self (vaaey) plays and (sunaaiaa) causes him/her to hear (niraalam-u) the unique and (jhunkaar) enjoyable (sabad = word/sound) music of (panch) five types, i.e. is pleased to enable the devotee to connect with IT. (Note: The five types of musical instruments are; blowing – like trumpets, leather – like drums, stringed, metal and earthen ware. 8.

 

ਭਉ ਬੈਰਾਗਾ ਸਹਜਿ ਸਮਾਤਾ ॥ ਹਉਮੈ ਤਿਆਗੀ ਅਨਹਦਿ ਰਾਤਾ ॥ ਅੰਜਨੁ ਸਾਰਿ ਨਿਰੰਜਨੁ ਜਾਣੈ ਸਰਬ ਨਿਰੰਜਨੁ ਰਾਇਆ ॥੯॥

Bẖa▫o bairāgā sahj samāṯā.  Ha▫umai ṯi▫āgī anhaḏ rāṯā.  Anjan sār niranjan jāṇai sarab niranjan rā▫i▫ā. ||9||

 

S/he (bhau = fear) respects, and (bairaaga) yearns for, and (samaata) remains absorbed in the Almighty (sahaj-i) in a state of poise. S/he (tiaagi) gives up (haumai) eg0 and is (anhad-i) incessantly (raata) imbued with IT’s love.

S/he (saar-i) applies (anjan-u) the eye-medicine – of awareness of Divine commands imparted by the guru and – (jaanai = knows) recognizes (niranjan-u) the pristine Master within; that (raaiaa = king) Sovereign Master is (sarab) all-pervasive but (niranjan-u = unstained) unaffected by the world-play. 9.

 

ਦੁਖ ਭੈ ਭੰਜਨੁ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥ ਰੋਗ ਕਟੇ ਕਾਟੀ ਜਮ ਫਾਸੀ ॥ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਸੋ ਭਉ ਭੰਜਨੁ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੧੦॥

Ḏukẖ bẖai bẖanjan parabẖ abẖināsī.  Rog kate kātī jam fāsī.  Nānak har parabẖ so bẖa▫o bẖanjan gur mili▫ai har parabẖ pā▫i▫ā. ||10||

 

Obedience of (abinaasi = imperishable) the Eternal (prabh-u) Master (bhanjan-u = destroys) obviates (dukh) the agony of (bhai/bhav = world) rebirth in the world. It (kattey = cuts) removes (rog = disease) vices and hence his/her (phaasi = noose) being taken by (jam) the agent of Divine justice is (kaatti = cut) obviated.

(So) that (har-i) Almighty (prabh-u) Master (bhanajan-u) destroys (bhau) fear of the Jam; (har-i prabh-u) the Almighty Master (paaiaa) is found (miliai) by meeting and following (gur-i) the guru. 10.

 

ਕਾਲੈ ਕਵਲੁ ਨਿਰੰਜਨੁ ਜਾਣੈ ॥ ਬੂਝੈ ਕਰਮੁ ਸੁ ਸਬਦੁ ਪਛਾਣੈ ॥ ਆਪੇ ਜਾਣੈ ਆਪਿ ਪਛਾਣੈ ਸਭੁ ਤਿਸ ਕਾ ਚੋਜੁ ਸਬਾਇਆ ॥੧੧॥

Kālai kaval niranjan jāṇai.  Būjẖai karam so sabaḏ pacẖẖāṇai.  Āpe jāṇai āp pacẖẖāṇai sabẖ ṯis kā cẖoj sabā▫i▫ā. ||11||

 

One who (jaanai) knows virtues and commands of (niranjan-u) the Pristine Almighty, makes (kaval-u) a morsel (kaalai) of death, i.e. does not succumb to vices. One who (boojhai) understands the value of (karam-u) Divine grace (pachaanai = recognize) obtains awareness of (sabad-u) Hukam – Divine virtues and commands.

But the creature can do nothing on his/her own, (aapey = self) the Almighty IT-self (jaanai) knows and (pachaanai = recognizes) understands Hukam, i.e. causes understanding to the creature being within; (sabh-u) everything is (ka = of, tis = that) IT’s (choj-u) play (sabaaiaa) everywhere – in all cases. 11.

 

Note: In business, a financier provides the capital for (vanjaara = trader) his employees. He evaluates the merchandise and performance of employee. When in business of precious metals he tests them on the touchstone – and is the final authority. This concept is used as metaphor in the stanza below.

 

ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ॥ ਆਪੇ ਪਰਖੇ ਪਰਖਣਹਾਰਾ ॥ ਆਪੇ ਕਸਿ ਕਸਵਟੀ ਲਾਏ ਆਪੇ ਕੀਮਤਿ ਪਾਇਆ ॥੧੨॥

Āpe sāhu āpe vaṇjārā.  Āpe parkẖe parkẖaṇhārā.  Āpe kas kasvatī lā▫e āpe kīmaṯ pā▫i▫ā. ||12||

 

The Almighty is (aapey) IT-self (saah-u) the financier and IT-self (vanjaara) the trader; is (aapey) IT-self (parkhanhaara) appraiser – being in them.

IT-self (laaey = applies) tests the merchandise (kas-i) by rubbing on (kasvatti) the touch-stone and IT-self (paaiaa) puts (keemat-i) the price. 12.

Message: The Creator imparts IT’s commands to the soul, appraises the creatures and decides whether to approve them for union with IT.

 

ਆਪਿ ਦਇਆਲਿ ਦਇਆ ਪ੍ਰਭਿ ਧਾਰੀ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਪੁਰਖੁ ਅਤੀਤੁ ਵਸੈ ਨਿਹਕੇਵਲੁ ਗੁਰ ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਾਇਆ ॥੧੩॥

Āp ḏa▫i▫āl ḏa▫i▫ā parabẖ ḏẖārī.  Gẖat gẖat rav rahi▫ā banvārī.  Purakẖ aṯīṯ vasai nihkeval gur purkẖai purakẖ milā▫i▫ā. ||13||

 

When (daiaal-i) the compassionate (prabh-i) Master (aap-i = self) IT-self (dhaari) bestows (daiaa) kindness, then the seeker sees (banvaari = gardener of the vegetation) the Almighty (ravi rahiaa = pervading) present (ghatt-i ghatt-i) in every mind/body.

 (Purakh-u) the all-pervasive Almighty (vasai = resides) is present everywhere but (ateet-u) unattached and (nihkeyval-u) untouched by the world-play; (purkhai) the person of the guru (milaaia = causes to meet) helps find (purakh-u) the all-pervasive, but unseen Master. 13.

 

ਪ੍ਰਭੁ ਦਾਨਾ ਬੀਨਾ ਗਰਬੁ ਗਵਾਏ ॥ ਦੂਜਾ ਮੇਟੈ ਏਕੁ ਦਿਖਾਏ ॥ ਆਸਾ ਮਾਹਿ ਨਿਰਾਲਮੁ ਜੋਨੀ ਅਕੁਲ ਨਿਰੰਜਨੁ ਗਾਇਆ ॥੧੪॥

arabẖ ḏānā bīnā garab gavā▫e.  Ḏūjā metai ek ḏikẖā▫e.  Āsā māhi nirālam jonī akul niranjan gā▫i▫ā. ||14||

 

When the guru imparts awareness of virtues of the Almighty, one realizes that (prabh-u) the Master (beenaa) sees everything and is (daanaa = wise) Omniscient; s/he (gavaaey = loses) gives up (garab-u) pride; (meyttai) erases (dooja = second) other ideas from the mind; the guru (dikhaaey) shows that there (ek-u) only One Master  – and one should look to none else

Then one (gaaiaa = sings) praises (akul = without lineage) the Self-existent (niranjan-u) pristine Almighty; such a person remains (niraalam-u) unattached (maah-i) in the world of (aasa = wishes) the material wants, and does not enter (joni) the womb again. 14.

 

ਹਉਮੈ ਮੇਟਿ ਸਬਦਿ ਸੁਖੁ ਹੋਈ ॥ ਆਪੁ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਈ ॥ ਨਾਨਕ ਹਰਿ ਜਸੁ ਹਰਿ ਗੁਣ ਲਾਹਾ ਸਤਸੰਗਤਿ ਸਚੁ ਫਲੁ ਪਾਇਆ ॥੧੫॥੨॥੧੯॥

Ha▫umai met sabaḏ sukẖ ho▫ī.  Āp vīcẖāre gi▫ānī so▫ī.  Nānak har jas har guṇ lāhā saṯsangaṯ sacẖ fal pā▫i▫ā. ||15||2||19||

 

(Sukh-u) peace (hoi = happens) is experienced (meytt-i = effacing) by dissolving (haumai) ego (sabad-i = with the word) by following the guru’s teachings. (Giaani) a learned person is (soi) that who (veechaarey) contemplates/looks (aap-u = self) within the self. (Jas-u) praise and obedience of (har-i) the Almighty, has (laahaa) the benefit of knowing (gun) virtues of the Almighty; this is obtained in (satsangat-i) holy congregation; and (phal-u = fruit) the reward is finding (sach-u) the Eternal, says Guru Nanak. 15. 2. 19.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਚੁ ਕਹਹੁ ਸਚੈ ਘਰਿ ਰਹਣਾ ॥ ਜੀਵਤ ਮਰਹੁ ਭਵਜਲੁ ਜਗੁ ਤਰਣਾ ॥ ਗੁਰੁ ਬੋਹਿਥੁ ਗੁਰੁ ਬੇੜੀ ਤੁਲਹਾ ਮਨ ਹਰਿ ਜਪਿ ਪਾਰਿ ਲੰਘਾਇਆ ॥੧॥

Mārū mėhlā 1.  Sacẖ kahhu sacẖai gẖar rahṇā.  Jīvaṯ marahu bẖavjal jag ṯarṇā.  Gur bohith gur beṛī ṯulhā man har jap pār langẖā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. If you wish to (rahna) live (gharai) in the house of, i.e. if you yearn for union with (sachai) the Eternal, (kahahu) speak (sah-u) the truth – obey Divine commands making no pretentions. (Marhu) die while (jeevat) alive, i.e. give up self-importance like a dead person; this is how one (tarna = swims) gets across (bhavjal) the world-ocean to God.

For this, obedience of (gur-u) the guru is (bohith-u) the ship, (beyrry) boat and (tulhaa) raft; the guru teaches that (jap-i) remembrance and obedience of (har-i) the Almighty (langhaaiaa) takes one across the world-ocean. 1.

 

ਹਉਮੈ ਮਮਤਾ ਲੋਭ ਬਿਨਾਸਨੁ ॥ ਨਉ ਦਰ ਮੁਕਤੇ ਦਸਵੈ ਆਸਨੁ ॥ ਊਪਰਿ ਪਰੈ ਪਰੈ ਅਪਰੰਪਰੁ ਜਿਨਿ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥੨॥

Ha▫umai mamṯā lobẖ bināsan.  Na▫o ḏar mukṯe ḏasvai āsan.  Ūpar parai parai aprampar jin āpe āp upā▫i▫ā. ||2||

 

Remembrance of the Almighty (binaasan-u) destroys (haumai) ego, (mamta) possessiveness/attachment and (lobh) greed.  Dependence on (nau) the nine (dar = doors) openings of the body (muktey = freed) is not needed to get to the Almighty whose (aasan-u) seat is accessed by (dasvai) the tenth gate – which is not physical, i.e. God is not found by physical means but is subject of the spirit.

The Creator (jin-i) who (upaaiaa) created (aap-u) the self from (aapey) IT-self, is (oopar-i) above everything; IT is (parai) far and still (parai) farther (aprampar-u) with no far end – is not found by physical search. 2.

 

ਗੁਰਮਤਿ ਲੇਵਹੁ ਹਰਿ ਲਿਵ ਤਰੀਐ ॥ ਅਕਲੁ ਗਾਇ ਜਮ ਤੇ ਕਿਆ ਡਰੀਐ ॥ ਜਤ ਜਤ ਦੇਖਉ ਤਤ ਤਤ ਤੁਮ ਹੀ ਅਵਰੁ ਨ ਦੁਤੀਆ ਗਾਇਆ ॥੩॥

Gurmaṯ levhu har liv ṯarī▫ai.  Akal gā▫e jam ṯe ki▫ā darī▫ai.  Jaṯ jaṯ ḏekẖ▫a▫u ṯaṯ ṯaṯ ṯum hī avar na ḏuṯī▫ā gā▫i▫ā. ||3||

 

(Leyvhu) take (gurmat-i) the guru’s counsel to (liv) focus on obedience to (har-i) the Almighty; this is how we (tareeai = swim) get across the world-ocean to God. (Kiaa = why?) there is no fear (tey = from) of (jam) the agent of Divine justice when we (gaaey) praise and emulate virtues of (akal-u = without attribute) Master who is not attached to the world-play.

O Almighty, (jat jat) wherever I (deykhau) look, (tat tat) there everywhere it is (tum) You (hi) alone; I do not (gaaiaa = sing) praise or look to (avar-u) another (duteeaa) second – anyone else. 3.

 

ਸਚੁ ਹਰਿ ਨਾਮੁ ਸਚੁ ਹੈ ਸਰਣਾ ॥ ਸਚੁ ਗੁਰ ਸਬਦੁ ਜਿਤੈ ਲਗਿ ਤਰਣਾ ॥ ਅਕਥੁ ਕਥੈ ਦੇਖੈ ਅਪਰੰਪਰੁ ਫੁਨਿ ਗਰਭਿ ਨ ਜੋਨੀ ਜਾਇਆ ॥੪॥

Sacẖ har nām sacẖ hai sarṇā.  Sacẖ gur sabaḏ jiṯai lag ṯarṇā.  Akath kathai ḏekẖai aprampar fun garabẖ na jonī jā▫i▫ā. ||4||

 

(Naam-u) Hukam or commands of (har-i) the Almighty are (sach-u = true) forever; IT’s (sarnaa) sanctuary (hai) is (sach-u) eternal – here and in the hereafter. (Sabad-u = word) teachings of the guru are (sach-u = true) the effective means (lagai = being attached) by application (jitai) of which (tarna = swim) the world-ocean is crossed.

The Almighty is (akath-u) beyond description but one can (deykhai = see) obtain vision of (aprampar-u) the Infinite with awareness imparted by the guru and (kathai) talk about IT; s/he does (jaaiaa) go (garabh-i) in the womb of the mother in any (joni) life form, i.e. is not reborn. 4.

 

ਸਚ ਬਿਨੁ ਸਤੁ ਸੰਤੋਖੁ ਨ ਪਾਵੈ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਆਵੈ ਜਾਵੈ ॥ ਮੂਲ ਮੰਤ੍ਰੁ ਹਰਿ ਨਾਮੁ ਰਸਾਇਣੁ ਕਹੁ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ॥੫॥

Sacẖ bin saṯ sanṯokẖ na pāvai.  Bin gur mukaṯ na āvai jāvai.  Mūl manṯar har nām rasā▫iṇ kaho Nānak pūrā pā▫i▫ā. ||5||

 

One does not (paavai) attain virtues like (sat-u) sharing and (santokh-u) contentment (bin-u) without awareness of virtues and commands of (sach-u) the Eternal; and (mukat-i) freedom from vices is not obtained (bin-u) without following teachings of (gur) the guru, and one (aavai = comes, jaavai = goes) remains in cycles of births and deaths.

Practice of (naam-u) virtues and commands of (har-i) the Almighty (rasaain-u = house of relish) is pleasing; it is (mool) the root (mantr-u) mantra by which (poora = perfect) the Omniscient and Omnipotent Almighty (paaiaa) is found says Guru Nanak. 5.

 

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ਸਚ ਬਿਨੁ ਭਵਜਲੁ ਜਾਇ ਨ ਤਰਿਆ ॥ ਏਹੁ ਸਮੁੰਦੁ ਅਥਾਹੁ ਮਹਾ ਬਿਖੁ ਭਰਿਆ ॥ ਰਹੈ ਅਤੀਤੁ ਗੁਰਮਤਿ ਲੇ ਊਪਰਿ ਹਰਿ ਨਿਰਭਉ ਕੈ ਘਰਿ ਪਾਇਆ ॥੬॥

Sacẖ bin bẖavjal jā▫e na ṯari▫ā.  Ėhu samunḏ athāhu mahā bikẖ bẖari▫ā.  Rahai aṯīṯ gurmaṯ le ūpar har nirbẖa▫o kai gẖar pā▫i▫ā. ||6||

 

(Bhavjal-u) the world-ocean of vices (na jaaey) cannot be crossed, i.e. vices in the world-play cannot be overcome, (bin-u) without practice of Naam of (sach-u) the Eternal. (Ehu) this (samund-u) ocean is (athaahu) bottomless and (bharia) full of (maha = great) terrible (bikh-u = poison) vices – and cannot be overcome by rituals or worship of gods/goddesses.

One who (ley) takes (gurmat-i) the guru’s counsel (rahai) remains (oopar-i) above, and (ateet-u = un-attached) free of, vices; s/he (jaaiaa) goes (ghar-i) to the house (kai) of, i.e. unites with, (nirbhau = free of fear – answerable to none) the Almighty. 6.

 

ਝੂਠੀ ਜਗ ਹਿਤ ਕੀ ਚਤੁਰਾਈ ॥ ਬਿਲਮ ਨ ਲਾਗੈ ਆਵੈ ਜਾਈ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲਹਿ ਅਭਿਮਾਨੀ ਉਪਜੈ ਬਿਨਸਿ ਖਪਾਇਆ ॥੭॥

Jẖūṯẖī jag hiṯ kī cẖaṯurā▫ī.  Bilam na lāgai āvai jā▫ī.  Nām visār cẖalėh abẖimānī upjai binas kẖapā▫i▫ā. ||7||

 

(Chaturaai) cleverness – like pretentions and deceit – (hit) for the sake (ki) of, i.e. done in, (jag) the world is (jhootthi = false) of no use in finding God; it (laagai) takes no (bilam) time get exposed, i.e. it does not work with God, and one (aavai = comes, jaai = goes) remains in cycles of births and deaths.

(Abhimaani) a proud person (visaar-i) forgets – ignores to live by – (naam-u) Divine virtues and commands and (khapaaiaa) remains miserable as s/he (upjai) is born and (binas-i = destroyed) dies – again and again. 7.

 

ਉਪਜਹਿ ਬਿਨਸਹਿ ਬੰਧਨ ਬੰਧੇ ॥ ਹਉਮੈ ਮਾਇਆ ਕੇ ਗਲਿ ਫੰਧੇ ॥ ਜਿਸੁ ਰਾਮ ਨਾਮੁ ਨਾਹੀ ਮਤਿ ਗੁਰਮਤਿ ਸੋ ਜਮ ਪੁਰਿ ਬੰਧਿ ਚਲਾਇਆ ॥੮॥

Upjahi binsahi banḏẖan banḏẖe.  Ha▫umai mā▫i▫ā ke gal fanḏẖe.  Jis rām nām nāhī maṯ gurmaṯ so jam pur banḏẖ cẖalā▫i▫ā. ||8||

 

S/he (upjah-i) is born and (binsah-i = perishes) dies because his/her soul is (bandhey) bound with (bandhan = bondage) attachments to the world-play – which s/he does again and again.

This is caused by (haumai = ego) acting by self-will, by which (maaiaa) attachments to the world-play become (phandey) noose (gal-i) round the neck.

One (jis-u) who does not keep (mat-i) in mind (gurmat-i) the guru’s counsel to live by (naam-u) virtues and commands of (raam) the all-pervasive God, (so) that soul is (bandh-i) bound and (chalaaiaa = driven) taken (pur-i = town of) by (jam) the agent of Divine justice – who does not let the erring soul to be united with God and sends it for rebirth. 8.

 

ਗੁਰ ਬਿਨੁ ਮੋਖ ਮੁਕਤਿ ਕਿਉ ਪਾਈਐ ॥ ਬਿਨੁ ਗੁਰ ਰਾਮ ਨਾਮੁ ਕਿਉ ਧਿਆਈਐ ॥ ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਭਵ ਦੁਤਰੁ ਮੁਕਤਿ ਭਏ ਸੁਖੁ ਪਾਇਆ ॥੯॥

Gur bin mokẖ mukaṯ ki▫o pā▫ī▫ai.  Bin gur rām nām ki▫o ḏẖi▫ā▫ī▫ai.  Gurmaṯ leho ṯarahu bẖav ḏuṯar mukaṯ bẖa▫e sukẖ pā▫i▫ā. ||9||

 

We (kiau = how can?) cannot (paaeeai) attain (mokh mukat-i) emancipation from attachments/vices in the world-play (bin-u) except by following (gur) the guru. We (kiau = how?) cannot (dhiaaeeai = pay attention) have awareness to live by (naam-u) virtues and commands of (raam) God, (bin-u) without guidance of the guru.

(Leyhu) take (gurmat-i) the guru’s counsel to (tarahu = swim) get across (dutar-u) the hard-to-cross (bhav = world) world-ocean, i.e. overcome attachment to the world-play; it is (bhaey) by being (mukat-i) free of the attachments that (sukh-u) the comfort of union with the Creator is (paaiaa) attained – and rebirth obviated. 9.

 

Note: In the stanza below, Guru Nanak takes two stories one from the Mahabharata and the other from the Ramayana which showed the powers of the incarnations of Vishnu. He says their significance is understood with the guru’s counsel and delusion removed.

 

ਗੁਰਮਤਿ ਕ੍ਰਿਸਨਿ ਗੋਵਰਧਨ ਧਾਰੇ ॥ ਗੁਰਮਤਿ ਸਾਇਰਿ ਪਾਹਣ ਤਾਰੇ ॥ ਗੁਰਮਤਿ ਲੇਹੁ ਪਰਮ ਪਦੁ ਪਾਈਐ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥੧੦॥

Gurmaṯ krisan govarḏẖan ḏẖāre.  Gurmaṯ sā▫ir pāhaṇ ṯāre. Gurmaṯ leho param paḏ pā▫ī▫ai Nānak gur bẖaram cẖukā▫i▫ā. ||10||

 

The Mahabharata says the mountain Goverdhan (dhaarey = supported) was lifted (krisn-i) by Krishna on his finger as protection from rain; one should understand the significance of this (gurmat-i) with the guru’s counsel – the message that God is our protector. Similarly the Ramayana says that in order to get across (saair-i) the sea to reach Lanka where his wife Sita had been held, Rama (taarey) caused floatation of (paahan) stones – with the word Raam written on each – to make a bridge for his army to get across; one can understand the message with Gurmat that it is with God’s grace that we can get across the world-ocean of attachments to the world-play.

(Leyhu) take (gurmat) the guru’s counsel; (gur-i) the guru (chukaaiaa) ends (bharam-u) doubts about powers of God, and one (paaeeai) attains (param) the supreme (pad-u) status – of union with the Almighty, says Guru Nanak. 10.

 

ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਸਚੁ ਤਾਰੀ ॥ ਆਤਮ ਚੀਨਹੁ ਰਿਦੈ ਮੁਰਾਰੀ ॥ ਜਮ ਕੇ ਫਾਹੇ ਕਾਟਹਿ ਹਰਿ ਜਪਿ ਅਕੁਲ ਨਿਰੰਜਨੁ ਪਾਇਆ ॥੧੧॥

Gurmaṯ leho ṯarahu sacẖ ṯārī.  Āṯam cẖīnahu riḏai murārī.  Jam ke fāhe kātėh har jap akul niranjan pā▫i▫ā. ||11||

 

(Leyhu) take (gurmat-i) the guru’s counsel of living by commands of (sach-u) the Eternal to (tarahu = swim) get across on this (taari) boat. (Cheenhu) understand (aatam) the self and keep commands of (muraari) the Almighty (ridai) in mind – and obey them.

One who (jap-i) remembers and obeys (har-i) the Almighty (kaattah-i) cuts (phaahey) the noose of (jam) agent of Divine justice, and (paaiaa) finds God who is (akhul-u = without lineage) self-existent and (niranjan-u = unstained) untouched by the world-play. 11.

ਗੁਰਮਤਿ ਪੰਚ ਸਖੇ ਗੁਰ ਭਾਈ ॥ ਗੁਰਮਤਿ ਅਗਨਿ ਨਿਵਾਰਿ ਸਮਾਈ ॥ ਮਨਿ ਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਜਗਜੀਵਨ ਰਿਦ ਅੰਤਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧੨॥

Gurmaṯ pancẖ sakẖe gur bẖā▫ī.  Gurmaṯ agan nivār samā▫ī.  Man mukẖ nām japahu jagjīvan riḏ anṯar alakẖ lakẖā▫i▫ā. ||12||

 

(Gurmat-i) with the guru’s guidance, (panch) the five virtues become (sakhey) friends and (bhaai = brothers, gur = guru) followers one guru, i.e. are helpful. (Note: the five virtues are – Sat = sharing, Santokh = contentment with Divine will, Daiaa = compassion, Dharam = righteousness and Sach = truthfulness).

(Agan-i) the fire – of craving and jealousy – (nivaar-i) is given up and one can be (samaaee) absorbed in God by following (gurmat-i) the guru’s guidance.

(Japahu) remember (naam-u) virtues and commands of (jagjeevan = life of the world) the Creator (man-i) in mind and (mukh-i = with the mouth) while speaking; this is how (alakh-u = without signs) the Formless Master (lakhaaiaa) is found (antar-i) within. 12.

 

ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਬਦਿ ਪਤੀਜੈ ॥ ਉਸਤਤਿ ਨਿੰਦਾ ਕਿਸ ਕੀ ਕੀਜੈ ॥ ਚੀਨਹੁ ਆਪੁ ਜਪਹੁ ਜਗਦੀਸਰੁ ਹਰਿ ਜਗੰਨਾਥੁ ਮਨਿ ਭਾਇਆ ॥੧੩॥

Gurmukẖ būjẖai sabaḏ paṯījai.  Usṯaṯ ninḏā kis kī kījai.  Cẖīnahu āp japahu jagḏīsar har jagannāth man bẖā▫i▫ā. ||13||

 

One who (boojhai) understands (gurmukh-i) the guru’s teachings (pateejai) is satisfied, i.e. is happy to live, (sabad-i) by Divine commands; s/he (keejai) does (ustat-i = praise) sycophancy or (nindaa) slander (ki = of, kis = who?) of none.

(Cheenhu) understand (aap-u) the self and (japahu) remember to obey (jagdeesar-i) the Master of the world; this is how one (bhaaiaa) is liked (man-i) in the mind of (jagannaath) the Master of the world. 13.

 

ਜੋ ਬ੍ਰਹਮੰਡਿ ਖੰਡਿ ਸੋ ਜਾਣਹੁ ॥ ਗੁਰਮੁਖਿ ਬੂਝਹੁ ਸਬਦਿ ਪਛਾਣਹੁ ॥ ਘਟਿ ਘਟਿ ਭੋਗੇ ਭੋਗਣਹਾਰਾ ਰਹੈ ਅਤੀਤੁ ਸਬਾਇਆ ॥੧੪॥

Jo barahmand kẖand so jāṇhu.  Gurmukẖ būjẖhu sabaḏ pacẖẖāṇhu. Gẖat gẖat bẖoge bẖogaṇhārā rahai aṯīṯ sabā▫i▫ā. ||14||

 

The Almighty (jo) who is present (brahmandd-i) in the universe (jaanhu = know) recognize (so = that) IT (khandd-i = part) in every creature. (Boojhahu) understand (gumukh-i) the guru’s teachings to (pachaanhu) understand (sabad-i) commands of the Master.

(Bhoganhaara = enjoyer) the Almighty (bhogey = enjoys within) is present (ghatt-i ghatt-i) every mind/body, but (rahai) remains (ateet) unattached (sabaaiaa) to all. 14.

 

ਗੁਰਮਤਿ ਬੋਲਹੁ ਹਰਿ ਜਸੁ ਸੂਚਾ ॥ ਗੁਰਮਤਿ ਆਖੀ ਦੇਖਹੁ ਊਚਾ ॥ ਸ੍ਰਵਣੀ ਨਾਮੁ ਸੁਣੈ ਹਰਿ ਬਾਣੀ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਰੰਗਾਇਆ ॥੧੫॥੩॥੨੦॥

Gurmaṯ bolhu har jas sūcẖā.  Gurmaṯ ākẖī ḏekẖhu ūcẖā.  Sarvaṇī nām suṇai har baṇī Nānak har rang rangā▫i▫ā. ||15||3||20||

 

(Gurmat-i) as guided by the guru, (bolhu = speak) praise (jas-u = glory) virtues of (soocha) the pristine (har-i) Almighty and emulate them. You will then (deykhahu) see (oochaa = high) the Supreme Master (aakhi) with the eyes –in everything outside and experience within

One who (sunai) listens to (naam-u) virtues and (baani = words) commands of (har-i) the Almighty, is (rangaaiaa) imbued (rang-i) with love of (har-i) the Almighty, says Guru Nanak. 15. 3. 20.

 

 

 

 

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

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.

 

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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.

 

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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.

 

 

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