SGGS pp 1092-1094, Vaar Maaroo M; 3, Paurris 19-22.

ਸਲੋਕ ਮਃ ੧ ॥ ਹਉ ਮੈ ਕਰੀ ਤਾਂ ਤੂ ਨਾਹੀ ਤੂ ਹੋਵਹਿ ਹਉ ਨਾਹਿ ॥

Salok mėhlā 1.  Ha▫o mai karī ṯāʼn ṯū nāhī ṯū hovėh ha▫o nāhi.

(Slok) prologue (M: 1) by the first Guru. When I (kari = say) talk of (hau mai) I and mine, (taa’n) then (too) You are (naahi) not – in my consciousness, o Almighty; but when (too) You (haovah-i = be) are present (hau) I am (naah-i) not – then I do not act by ego.

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ਬੂਝਹੁ ਗਿਆਨੀ ਬੂਝਣਾ ਏਹ ਅਕਥ ਕਥਾ ਮਨ ਮਾਹਿ ॥

Būjẖhu gi▫ānī būjẖ▫ṇā eh akath kathā man māhi.

(Boojhahu) understand this (akath) indescribable (kathaa = story) phenomenon (boojhna) worth knowing (maah-i) in (man) the mind, o (giaani = knowledgeable) wise one.

ਬਿਨੁ ਗੁਰ ਤਤੁ ਨ ਪਾਈਐ ਅਲਖੁ ਵਸੈ ਸਭ ਮਾਹਿ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਜਾਣੀਐ ਜਾਂ ਸਬਦੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Bin gur ṯaṯ na pā▫ī▫ai alakẖ vasai sabẖ māhi.  Saṯgur milai ṯa jāṇī▫ai jāʼn sabaḏ vasai man māhi.

Understanding of (tat-u) the reality that (alakh-u = without signs) the Ineffable Almighty (vasai) abides (maah-i) in (sabh) all, is not (paaeeai) obtained (bin-u) without (gur) the guru.

When (gur) the guru (milai) is found (ta) then we (jaaneeai = know) realize that only (jaa’n) when – his guidance is received – (sabad-u = word) Divine commands – given by the Creator to the soul – (vasai = abide) are recalled (maah-i) in (man) mind.

ਆਪੁ ਗਇਆ ਭ੍ਰਮੁ ਭਉ ਗਇਆ ਜਨਮ ਮਰਨ ਦੁਖ ਜਾਹਿ ॥ ਗੁਰਮਤਿ ਅਲਖੁ ਲਖਾਈਐ ਊਤਮ ਮਤਿ ਤਰਾਹਿ ॥ ਨਾਨਕ ਸੋਹੰ ਹੰਸਾ ਜਪੁ ਜਾਪਹੁ ਤ੍ਰਿਭਵਣ ਤਿਸੈ ਸਮਾਹਿ ॥੧॥

Āp ga▫i▫ā bẖaram bẖa▫o ga▫i▫ā janam maran ḏukẖ jāhi.  Gurmaṯ alakẖ lakẖā▫ī▫ai ūṯam maṯ ṯarāhi.  Nānak sohaʼn hansā jap jāpahu ṯaribẖavaṇ ṯisai samāhi. ||1||

When (aap-u = self) ego (gaiaa) leaves – God is seen within – and (bhram-u) straying the path and thus (bhau) fear of consequences (gaiaa) leaves; (dukh) the suffering of being in cycles of (janam) births and (maran) deaths (jaah-i = goes) is obviated – when God is remembered.

(Alakh = without signs) the unseen Almighty (lakhaaeeai) is seen and cycles (gurmat-i) with the guru’s guidance; (ootam) the sublime (mat) counsel of the guru (taraah-i) ferries – one across the world-ocean, to the Almighty.

(Jaapahu) remember and practice (jap-u = what is to be remembered) Divine virtues and commands; it (soha-n = I am that/God and that/God is I) enables merger of (hansa) the soul in God; then one realizes that (tribhavan = the three regions sky/space, water and land) the whole world (smaah-i) is contained in (tisai = that) the Almighty, says Guru Nanak. 1.

ਮਃ ੩ ॥ ਮਨੁ ਮਾਣਕੁ ਜਿਨਿ ਪਰਖਿਆ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ ਸੇ ਜਨ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਕਲਜੁਗ ਵਿਚਿ ਸੰਸਾਰਿ ॥

Mėhlā 3.  Man māṇak jin parkẖi▫ā gur sabḏī vīcẖār.  Se jan virle jāṇī▫ahi kaljug vicẖ sansār.

Prologue by the third Guru. Those (jin-i) who (parkhiaa) examine/look at (man) the mind and (maanak = a precious stone) valuable Naam within (veechaar-i) by reflecting (sabdi = on word) on teachings of the guru;

(Sey =they) such (jan) people (jaaneeah = are known) are found to be (virley) rare (sansaar-i) in the world (vich-i) in (kaljug) the age of conflicts/duality.

ਆਪੈ ਨੋ ਆਪੁ ਮਿਲਿ ਰਹਿਆ ਹਉਮੈ ਦੁਬਿਧਾ ਮਾਰਿ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਦੁਤਰੁ ਤਰੇ ਭਉਜਲੁ ਬਿਖਮੁ ਸੰਸਾਰੁ ॥੨॥

Āpai no āp mil rahi▫ā ha▫umai ḏubiḏẖā mār. Nānak nām raṯe ḏuṯar ṯare bẖa▫ojal bikẖam sansār. ||2||

S/he (maar-i = kills) dissolves (haumai) ego and (dubidha = duality) ideas other than obedience to God’s commands, and his/her (aap-u) self (rahiaa = remains, mil-i = meeting) remains absorbed (no) with (aapai) the self – Almighty within.

Those (ratey) imbued (naam-i) with Naam, (tarey = swim) get across (dutar-u) the hard-to-swim/cross (bikham) difficult, i.e. overcome, (bhaujal) world-ocean of vices, says third Nanak. 2.

ਪਉੜੀ ॥ ਮਨਮੁਖ ਅੰਦਰੁ ਨ ਭਾਲਨੀ ਮੁਠੇ ਅਹੰਮਤੇ ॥ ਚਾਰੇ ਕੁੰਡਾਂ ਭਵਿ ਥਕੇ ਅੰਦਰਿ ਤਿਖ ਤਤੇ ॥

Pa▫oṛī.  Manmukẖ anḏar na bẖālnī muṯẖe ahamṯe.  Cẖāre kundāʼn bẖav thake anḏar ṯikẖ ṯaṯe.

(Paurri) stanza by the third Guru. (Manmukh) self-willed persons (mutthey = cheated) are led astray (ahangatey = intoxicated by vanity) for not following the guru and actingby self-will.

They (thakey = get tired) achieve nothing (bhav-i) wandering (chaarey) in all four (kunddaa-n = quarters) all over, in search of peace but remain (tatey = hot) restless with (tikh = thirst) craving (andar-i) in the mind.

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਨ ਸੋਧਨੀ ਮਨਮੁਖ ਵਿਗੁਤੇ ॥ ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਹਰਿ ਨਾਮੁ ਹਰਿ ਸਤੇ ॥ ਤਤੁ ਗਿਆਨੁ ਵੀਚਾਰਿਆ ਹਰਿ ਜਪਿ ਹਰਿ ਗਤੇ ॥੧੯॥

Simriṯ sāsaṯ na soḏẖnī manmukẖ viguṯe.  Bin gur kinai na pā▫i▫o har nām har saṯe.  Ŧaṯ gi▫ān vīcẖāri▫ā har jap har gaṯe. ||19||

(Manmukh) self-willed persons do not (sodhni) read and contemplate Smritis and Shastras, i.e. the scriptures, and (vigutey) are frustrated – by not finding the Almighty. 

(Kinai na = not any) no one has ever (paaio) obtained awareness of Naam of (satey = true) the Eternal (har-i) Almighty (bin-u) without guidance of (gur) the guru.

One, who with the guru’s guidance, (veechaaria) contemplates (tat-u) the essence/the core (giaan-u) awareness, (jap-i) remembers and obeys (har-i) the Almighty, attains (gatey) freedom from vices and merges in (har-i) the Almighty. 19.

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ਸਲੋਕ ਮਃ ੨ ॥ ਆਪੇ ਜਾਣੈ ਕਰੇ ਆਪਿ ਆਪੇ ਆਣੈ ਰਾਸਿ ॥ ਤਿਸੈ ਅਗੈ ਨਾਨਕਾ ਖਲਿਇ ਕੀਚੈ ਅਰਦਾਸਿ ॥੧॥

Salok mėhlā 2.  Āpe jāṇai kare āp āpe āṇai rās.  Ŧisai agai nānkā kẖali▫e kīcẖai arḏās. ||1||

Prologue by the second Guru. (Aapey = self) the Almighty (jaanai) knows what is good for the creatures, (apey) IT-self (karey) does and IT-self (aanai) brings to (raas-i) completion. We should therefore (keechai) make (ardaas-i) supplication (khalie-i) standing humbly (aagai) before (tisai = only that) IT alone, says second Nanak. 1.

ਮਃ ੧ ॥ ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਆਪੇ ਜਾਣੈ ਸੋਇ ॥ ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਜਾ ਘਰਿ ਵਰਤੈ ਸਭੁ ਕੋਇ ॥੨॥

Mėhlā 1.  Jin kī▫ā ṯin ḏekẖi▫ā āpe jāṇai so▫e.  Kis no kahī▫ai nānkā jā gẖar varṯai sabẖ ko▫e. ||2||

Prologue by the first Guru. The Creator (jin-i) who created the creatures, (tin-i) that also (deykhiaa) watches and (soey = that) IT (jaanai) knows their needs and deeds (aapai) on IT’s own – without supplication.

(No) to (kis) whom should we (kaheeai) ask for anything (jaa) when (sabh-u koey) everything (vartai) is present (ghar-i) in the house, i.e. when the Almighty within watches and does the needful, says Guru Nanak. 2.

ਪਉੜੀ ॥ ਸਭੇ ਥੋਕ ਵਿਸਾਰਿ ਇਕੋ ਮਿਤੁ ਕਰਿ ॥ ਮਨੁ ਤਨੁ ਹੋਇ ਨਿਹਾਲੁ ਪਾਪਾ ਦਹੈ ਹਰਿ ॥

Pa▫oṛī.  Sabẖe thok visār iko miṯ kar.  Man ṯan ho▫e nihāl pāpā ḏahai har.

Stanza by the third Guru. (Visaar-i) forget thinking of (sabhey) all other (thok) things/ideas and (kar-i) make (iko) only One (mit-u) friend, i.e. develop love for Naam of the Almighty and live by it.

(Man-u) mind and (tan-u) body, i.e. the whole being (hoey) become (nihaal-u) happy/at peace as obedience to (har-i) the Almighty (dahai = destroys) obviates (paapa) wrong-doings and their consequences. 

ਆਵਣ ਜਾਣਾ ਚੁਕੈ ਜਨਮਿ ਨ ਜਾਹਿ ਮਰਿ ॥ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ਸੋਗਿ ਨ ਮੋਹਿ ਜਰਿ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਮਨ ਮਹਿ ਸੰਜਿ ਧਰਿ ॥੨੦॥

Āvaṇ jāṇā cẖukai janam na jāhi mar.  Sacẖ nām āḏẖār sog na mohi jar.  Nānak nām niḏẖān man mėh sanj ḏẖar. ||20||

Then one does not (jaah-i mar-i = die) succumb to vices and hence being in cycles of (aavan = coming) births and (jaana = going) deaths (chukai) ends.

When Naam or Divine virtues and commands are (aadhaar-u = support) the guide for life, then one does not (jar-i = burn) suffer (sog-i) in sorrow or (moh-i = attachment) bondage with vices in the world-play.

Advises the third Guru: (Sanj-i = accumulate) obtain (nidhaan-u) the treasure/wealth of awareness of Naam and (dhar-i) keep (mah-i) in (man) the mind – act by it. 20.

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ਸਲੋਕ ਮਃ ੫ ॥ ਮਾਇਆ ਮਨਹੁ ਨ ਵੀਸਰੈ ਮਾਂਗੈ ਦੰਮਾ ਦੰਮ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਨਾਨਕ ਨਹੀ ਕਰੰਮ ॥੧॥

Salok mėhlā 5.  Mā▫i▫ā manhu na vīsrai māʼngai ḏammā ḏamm.  So parabẖ cẖiṯ na āvī Nānak nahī karamm. ||1||

Prologue by the fifth Guru. (Maaiaa) attachments to the world-play – of relatives, wealth, pleasures and so on – are never (veesrai) forgotten from one’s (manhu) mind; one (maangai) seeks/thinks of them (dammaa damm) every moment.

But (so) that (prabh-u) Almighty – who created and sustains – does not (aavaee) come (chit-i) to mind, of one who has not been (karaam = deeds) remembering God in the past, says fifth Nanak. 1.

ਮਃ ੫ ॥ ਮਾਇਆ ਸਾਥਿ ਨ ਚਲਈ ਕਿਆ ਲਪਟਾਵਹਿ ਅੰਧ ॥ ਗੁਰ ਕੇ ਚਰਣ ਧਿਆਇ ਤੂ ਤੂਟਹਿ ਮਾਇਆ ਬੰਧ ॥੨॥

Mėhlā 5.  Mā▫i▫ā sāth na cẖal▫ī ki▫ā laptāvahi anḏẖ.  Gur ke cẖaraṇ ḏẖi▫ā▫e ṯū ṯūtėh mā▫i▫ā banḏẖ. ||2||

Prologue by the fifth Guru. (Maaiaa) the world-play of relatives, wealth, objects of pleasure and so on – does not (chalaee) go (saath-i) with one on departing from the world; then (kiaa) why do you (lapttaavah-i) cling to them, o (andh) blind person – you are blinded by attachment to the world-play and become oblivious of God.

(Too) you should (dhiaaey = pay attention) obey (charan = feet) teachings of (gur) the guru, so that your (bandh) bondage/attachment to (maaiaa) the world-play (toottah-i) breaks. 2.

ਪਉੜੀ ॥ ਭਾਣੈ ਹੁਕਮੁ ਮਨਾਇਓਨੁ ਭਾਣੈ ਸੁਖੁ ਪਾਇਆ ॥ ਭਾਣੈ ਸਤਿਗੁਰੁ ਮੇਲਿਓਨੁ ਭਾਣੈ ਸਚੁ ਧਿਆਇਆ ॥

Pa▫oṛī.  Bẖāṇai hukam manā▫i▫on bẖāṇai sukẖ pā▫i▫ā.  Bẖāṇai saṯgur meli▫on bẖāṇai sacẖ ḏẖi▫ā▫i▫ā.

Stanza by the third Guru. It is by (bhaanai) God’s will that one (manaaion-u) obeys (hukam-u) Divine commands; it is (bhaanai) by God’s will/grace that one (paaiaa) attains (sukh-u) peace – by being absorbed in God and not committing transgressions.

God’s will/grace (meylion = causes to meet) leads to (satigur-u) the true guru – with whose guidance – one (dhiaaiaa) pays attention to commands of (sach-u) the Eternal.

ਭਾਣੇ ਜੇਵਡ ਹੋਰ ਦਾਤਿ ਨਾਹੀ ਸਚੁ ਆਖਿ ਸੁਣਾਇਆ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਚੁ ਕਮਾਇਆ ॥ ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਗਤੀ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥੨੧॥

Bẖāṇe jevad hor ḏāṯ nāhī sacẖ ākẖ suṇā▫i▫ā.  Jin ka▫o pūrab likẖi▫ā ṯin sacẖ kamā▫i▫ā.  Nānak ṯis sarṇāgaṯī jin jagaṯ upā▫i▫ā. ||21||

There is no (hor-u) other (daat-i) benediction (jeyvadd) as great as (bhaaney) God’s will/grace; the true guru (aakh-i = says, sunaaiaa = causes to hear) teaches this (sach-u) truth.

Those (kau) for (jin) whom, i.e. in whose destiny it is so (likhiaa) written by the Creator (poorab-i = from past) based on past deeds, (tin) they (kamaaiaa = practice) live by (sach-u = truth) Naam or Divine virtues and commands.

Advises third Nanak: Place yourself (sarnaagti = sanctuary) in care and obedience of (tis-u = that) the Master (jin-i) who (upaaiaa) creates (jagat-u = word) all creatures and sustains them. 21.

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਨ ਕਉ ਅੰਦਰਿ ਗਿਆਨੁ ਨਹੀ ਭੈ ਕੀ ਨਾਹੀ ਬਿੰਦ ॥ ਨਾਨਕ ਮੁਇਆ ਕਾ ਕਿਆ ਮਾਰਣਾ ਜਿ ਆਪਿ ਮਾਰੇ ਗੋਵਿੰਦ ॥੧॥

Salok mėhlā 3.  Jin ka▫o anḏar gi▫ān nahī bẖai kī nāhī binḏ.  Nānak mu▫i▫ā kā ki▫ā mārṇā jė āp māre govinḏ. ||1||

Prologue by the third Guru. Those (jin kau) who do not have (giaan-u) awareness – of Naam or Divine virtues and commands – (andar-i = inside) in their minds and have not (bind) a bit (ki) of (bhai = fear) obedience to the Creator.

There is (kiaa = why?) no point (maarna) killing (ka) of such (muiaa) dead persons (j-i) whom (govind = master of the world) the Almighty (aap-i) IT-self (maarey) has killed, i.e. do not curse those accursed by God – they live a life of distress for not obeying Divine commands. 1.

Note: The next Slok talks of ਪਤ੍ਰੀ (patri) or record of astrological calculations about past and forecasts prepared by the Brahmin – astrologer –for a person. He reads it out to the person/family. Some people take these as guide for life. However the guru teaches that God gives instructions to every soul before birth. These are there with the soul and one should live by them to live a life of peace. (Hukam rajaai chalna Nanak likhiaa naal; Japji Paurri 1; commands come written on the mind we have to act by them).

ਮਃ ੩ ॥ ਮਨ ਕੀ ਪਤ੍ਰੀ ਵਾਚਣੀ ਸੁਖੀ ਹੂ ਸੁਖੁ ਸਾਰੁ ॥ ਸੋ ਬ੍ਰਾਹਮਣੁ ਭਲਾ ਆਖੀਐ ਜਿ ਬੂਝੈ ਬ੍ਰਹਮੁ ਬੀਚਾਰੁ ॥ ਹਰਿ ਸਾਲਾਹੇ ਹਰਿ ਪੜੈ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥

Mėhlā 3.  Man kī paṯrī vācẖṇī sukẖī hū sukẖ sār.  So barāhmaṇ bẖalā ākẖī▫ai jė būjẖai barahm bīcẖār.  Har sālāhe har paṛai gur kai sabaḏ vīcẖār.

Prologue by the third Guru. By (vaachni) reading (patri = astrological account) writings of/on (man) the mind, i.e. being aware of directions by the Creator and acting by them, one experiences (saar-u) the most sublime (suk-u) comfort (hoo) of all (sukhi) comforts – union with God.

We should (aakheeai) call (so) that (bhalaa) a good Brahmin/astrologer, (j-i) who (boojhai) understands (beechaar-u) thoughts of (braham-u) the Creator, i.e. tells people to obey Divine commands.

He (parrai) studies (veechaar-i) reflects on (sabad-i = on the word) on teachings (kai) of the guru and (saalaahey) praises – and emulates Divine virtues.

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ਆਇਆ ਓਹੁ ਪਰਵਾਣੁ ਹੈ ਜਿ ਕੁਲ ਕਾ ਕਰੇ ਉਧਾਰੁ ॥ ਅਗੈ ਜਾਤਿ ਨ ਪੁਛੀਐ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਹੋਰੁ ਕੂੜੁ ਪੜਣਾ ਕੂੜੁ ਕਮਾਵਣਾ ਬਿਖਿਆ ਨਾਲਿ ਪਿਆਰੁ ॥

Ā▫i▫ā oh parvāṇ hai jė kul kā kare uḏẖār. Agai jāṯ na pucẖẖī▫ai karṇī sabaḏ hai sār.  Hor kūṛ paṛ▫ṇā kūṛ kamāvaṇā bikẖi▫ā nāl pi▫ār.

(Aaiaa = coming) human birth of (oh) that person is (parvaan-u = accepted) successful (j-i) who lives by Divine commands – not only is s/he him/her-self saved from vices but also – (karey udhaar) saves (kul – lineage) those who follow his example.

(Jaat-i) caste/class is not (puchheeai) asked (agai = ahead) in the hereafter; (karni) deeds/obedience to (sabad-u) Divine commands (hai) is (saar-u) the basis.

All (hor-u) other (parrna) reading and (kamaavna) acting on it – like rituals and worships is (koorr-u = false) of no use; it is only for (piaar-u) love for (bikhiaa) money by the priest.

ਅੰਦਰਿ ਸੁਖੁ ਨ ਹੋਵਈ ਮਨਮੁਖ ਜਨਮੁ ਖੁਆਰੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਉਬਰੇ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੨॥

Anḏar sukẖ na hova▫ī manmukẖ janam kẖu▫ār.  Nānak nām raṯe se ubre gur kai heṯ apār. ||2||

(Sukh-u) peace is not (hovaee = happen) experienced (andar-i = inside) in the mind of (manmukh = self-willed) one who does not live by Naam or Divine virtues and commands; his/her (janam-u) human birth/life is (khuaar-u) frustrated; s/he does not find the Creator.

On the other hand those who are (ratey) imbued (naam-i) with Naam, (sey) they (ubrey = rise above) overcome vices with (apaar-i) unlimited/un-inhibited (heyt-i = love) obedience of the guru, says third Nanak. 2.

ਪਉੜੀ ॥ ਆਪੇ ਕਰਿ ਕਰਿ ਵੇਖਦਾ ਆਪੇ ਸਭੁ ਸਚਾ ॥ ਜੋ ਹੁਕਮੁ ਨ ਬੂਝੈ ਖਸਮ ਕਾ ਸੋਈ ਨਰੁ ਕਚਾ ॥

Pa▫oṛī.  Āpe kar kar vekẖ▫ḏā āpe sabẖ sacẖā.  Jo hukam na būjẖai kẖasam kā so▫ī nar kacẖā.

(Paurri) Stanza by the third Guru. (Aapey = self) the Creator (kar-i kar-i) creates everyone and (veykhda) watches the creatures for their welfare and deeds; (sachaa) the Eternal (aapey) IT-self is present (sabh-u) everywhere.

One (jo) who does not (boojhai) understand (hukam-u) commands of the Almighty – present in the mind -, (so) that (nar-u) person is (kachaa) false – she does not live by Naam, is not accepted for union by the Creator and remains in cycles of births and deaths

ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਲਾਇਦਾ ਗੁਰਮੁਖਿ ਹਰਿ ਸਚਾ ॥ ਸਭਨਾ ਕਾ ਸਾਹਿਬੁ ਏਕੁ ਹੈ ਗੁਰ ਸਬਦੀ ਰਚਾ ॥

Jiṯ bẖāvai ṯiṯ lā▫iḏā gurmukẖ har sacẖā.  Sabẖnā kā sāhib ek hai gur sabḏī racẖā.

The Creator (laavai) engages the creatures (jit-u) as IT (bhaavai) pleases; (gurmukh-i) one who follows the guru is (sachaa = true) accepted for union with the Creator.

There is (eyk-u) one (sahib-u) Master (ka) of (sabhna) all; this is understood by one who (rachaa) is absorbed (sabdi) in teaching of the guru – and acts by them.

ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀਐ ਸਭਿ ਤਿਸ ਦੇ ਜਚਾ ॥ ਜਿਉ ਨਾਨਕ ਆਪਿ ਨਚਾਇਦਾ ਤਿਵ ਹੀ ਕੋ ਨਚਾ ॥੨੨॥੧॥

Gurmukẖ saḏā salāhī▫ai sabẖ ṯis ḏe jacẖā. Ji▫o Nānak āp nacẖā▫iḏā ṯiv hī ko nacẖā. ||22||1||

We should, (Gurmukh-i) with the guru’s guidance, (sadaa) ever (salaaheeai) praise and emulate virtues of the Almighty; (sabh-i) all creatures are (dey = of, tis = that) IT’s (jachaa = beggars) dependents.

(Jio) the way (aap-i = self) the Almighty (nachaaida) causes to dance, (tiv hi) only that way (ko) someone (nachaa) dances, i.e. the creatures act by God’s will. 22. 1.

ਸੁਧੁ ॥

suḏẖ.

Annotation for correct transcription.