SGGS pp 1112-1113, Tukhaari M: 1, Chhants 5-6.

 

ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਮੇਰੇ ਲਾਲ ਰੰਗੀਲੇ ਹਮ ਲਾਲਨ ਕੇ ਲਾਲੇ ॥ ਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਲੇ ॥

Ŧukẖārī mėhlā 1.  Mere lāl rangīle ham lālan ke lāle.  Gur alakẖ lakẖā▫i▫ā avar na ḏūjā bẖāle.

 

Composition of the first Guru in Raga Tukhaari. (Meyrey) my (laal) the Beloved Almighty is (rangeeley = colorful) playful – is the creator of all the world-play, but is unseen; (ham) I am (laaley) the servant of (laalan) servants, i.e. I pay obeisance to, and follow the example of, devotees of the Beloved Master.

One whom (gur-i) the guru (lakhaaiaa) shows (alakh-u) the unseen Master – pervading everywhere, s/he does not (bhaaley = search) seek (avar-u dooja) anyone else – gods/goddesses or persons.

 

ਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ਜਾ ਤਿਸੁ ਭਾਇਆ ਜਾ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ਸਹਜਿ ਮਿਲੇ ਬਨਵਾਰੀ ॥

Gur alakẖ lakẖā▫i▫ā jā ṯis bẖā▫i▫ā jā parabẖ kirpā ḏẖārī. Jagjīvan ḏāṯā purakẖ biḏẖāṯā sahj mile banvārī.

 

(Alakh-u) the unseen Master is (lakhaaiaa) shown (gur-i) by the guru (ja) when (prabh-i) the Almighty (dhaari = bestows, kirpa = kindness) enables to find the guru and (ja) when the guru is (bhaaiaa) pleased to guide.

(Daata = giver) the benevolent (purakh-u) all-pervasive (bidhaata) Creator, (jagjeevan-u = master of life) Master and (banvaari = gardener of vegetation) Sustainor of the world is then (miley) found (sahj-i) effortlessly.

 

ਨਦਰਿ ਕਰਹਿ ਤੂ ਤਾਰਹਿ ਤਰੀਐ ਸਚੁ ਦੇਵਹੁ ਦੀਨ ਦਇਆਲਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਦਾਸਨਿ ਦਾਸਾ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥

Naḏar karahi ṯū ṯārėh ṯarī▫ai sacẖ ḏevhu ḏīn ḏa▫i▫ālā.  Paraṇvaṯ Nānak ḏāsan ḏāsā ṯū sarab jī▫ā parṯipālā. ||1||

 

When (too) You (karah-i = cast, nadar-i = sight of grace) bestow grace to (taarah-i) take across the world-ocean of vices only then can we (tareeai = swim) get across, i.e. overcome vices; You (deyvhu = give) impart awareness of (sach-u = truth) Naam, i.e. Divine virtues and commands; You are (daiaala = compassionate) kind to help (deen) the hapless.

I am (daasa) the servant of Your (daasani) servants; (too) You are (pratipaala) the Sustainor of (sarab) all (jeeaa) creatures, (pranvat-i) submits Guru Nanak. 1.

 

ਭਰਿਪੁਰਿ ਧਾਰਿ ਰਹੇ ਅਤਿ ਪਿਆਰੇ ॥ ਸਬਦੇ ਰਵਿ ਰਹਿਆ ਗੁਰ ਰੂਪਿ ਮੁਰਾਰੇ ॥

Bẖaripur ḏẖār rahe aṯ pi▫āre.  Sabḏe rav rahi▫ā gur rūp murāre.

 

(At-i) the very (piaarey) dear Almighty (bharpur-i) is present in, and (dhaar-i rahey) sustains, the creation.

(Muraarey) the Almighty (rav-i rahiaa = pervades) manifests (sabdey) as Divine commands and (roop-i) in the form (gur) guru, i.e. directs and guides.

 

ਗੁਰ ਰੂਪ ਮੁਰਾਰੇ ਤ੍ਰਿਭਵਣ ਧਾਰੇ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਰੰਗੀ ਜਿਨਸੀ ਜੰਤ ਉਪਾਏ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਇਆ ॥

Gur rūp murāre ṯaribẖavaṇ ḏẖāre ṯā kā anṯ na pā▫i▫ā.  Rangī jinsī janṯ upā▫e niṯ ḏevai cẖaṛai savā▫i▫ā.

 

(Muraarey) the Almighty is seen in (roop) the form of (gur) the guru who (dhaarey) supports/guides (tribhavan = the three regions) the whole world; (ka = of, ta = that) IT’s (ant-u = limit) expanse – virtues and powers cannot (paaiaa) estimated.

IT (upaaey) created (jant) creatures of different (rangi) hues and (jinsi) content/types; and (nit) ever (deyvai) gives them the wherewithal (charrai savaaiaa = increasingly) in plenty.

 

ਅਪਰੰਪਰੁ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਤਿਸੁ ਭਾਵੈ ਸੋ ਹੋਵੈ ॥ ਨਾਨਕ ਹੀਰਾ ਹੀਰੈ ਬੇਧਿਆ ਗੁਣ ਕੈ ਹਾਰਿ ਪਰੋਵੈ ॥੨॥

Aprampar āpe thāp uthāpe ṯis bẖāvai so hovai.  Nānak hīrā hīrai beḏẖi▫ā guṇ kai hār parovai. ||2||

 

The Almighty is (aprampar-u) Infinite – and no one has created IT – (aapey) IT-self (thaap-i) installs and (uthaapey) uproots; what (bhaavai) pleases, i.e. whatever is God’s will/command, (so) that (hovai) happens.

(Heera = diamond) the mind is (beydhiaa) pierced (heerai) by the jewel – when awareness of Divine virtues imparted to the mind – the mind (provai) strings (haar-i) a necklace (kai) of (gun) Divine virtues, i.e. the mind adorns itself with awareness of Divine virtues, says Guru Nanak. 2.

 

ਗੁਣ ਗੁਣਹਿ ਸਮਾਣੇ ਮਸਤਕਿ ਨਾਮ ਨੀਸਾਣੋ ॥ ਸਚੁ ਸਾਚਿ ਸਮਾਇਆ ਚੂਕਾ ਆਵਣ ਜਾਣੋ ॥

Guṇ guṇėh samāṇe masṯak nām nīsāṇo.  Sacẖ sācẖ samā▫i▫ā cẖūkā āvaṇ jāṇo.

 

One who has (neesaano) the mark/sign to receive awareness of, and live by, Naam (mastak-i = on the forehead) in his/her destiny, keeps in mind (gun) virtues of the Almighty and (samaaney) remains absorbed in, i.e. emulates, (gunah-i) the virtues.

Such a person lives by (sach-u = truth) Divine virtues and (samaaiaa) merges (saach-i) in the Eternal; his/her being in cycles of (aavan = coming) births and (jaano = going) deaths (chooka) ends.

 

ਸਚੁ ਸਾਚਿ ਪਛਾਤਾ ਸਾਚੈ ਰਾਤਾ ਸਾਚੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ॥ ਸਾਚੇ ਊਪਰਿ ਅਵਰੁ ਨ ਦੀਸੈ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵੈ ॥

Sacẖ sācẖ pacẖẖāṯā sācẖai rāṯā sācẖ milai man bẖāvai.  Sācẖe ūpar avar na ḏīsai sācẖe sācẖ samāvai.

 

(Sach-u) the Eternal Almighty (pachhaata) is recognized (saach-i = through truth) by having awareness of Naam as such a person (raata) remains imbued with love (saachai) of the Eternal; (saach-u) the Eternal (bhaavai) is liked in his/her (man-i) mind and s/he (milai) finds (saach-u) the Almighty.

S/he (deesai = is seen) sees (avar na) none other (oopar-i) above (saachey) the Eternal, i.e. does not look to anyone else; s/he (samaavai) merges (saachey) in the Eternal (saach-i = through truth) through practice of Naam.

 

ਮੋਹਨਿ ਮੋਹਿ ਲੀਆ ਮਨੁ ਮੇਰਾ ਬੰਧਨ ਖੋਲਿ ਨਿਰਾਰੇ ॥ ਨਾਨਕ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਜਾ ਮਿਲਿਆ ਅਤਿ ਪਿਆਰੇ ॥੩॥

Mohan mohi lī▫ā man merā banḏẖan kẖol nirāre.  Nānak joṯī joṯ samāṇī jā mili▫ā aṯ pi▫āre. ||3||

 

 (Mohan-i) the fascinating Master (moh-i leeaa) has captivated (meyra) my (man-u) mind; I have (khol-i = opened) broken (bandhan) bonds with the world-play and have (niraarey) become away/free from them.

My (joti) soul (samaani) is absorbed (jot-i) in the Supreme Spirit (ja) since I (miliaa) found (at-i) the very (piaarey) lovable Almighty, says Guru Nanak. 3.

 

ਸਚ ਘਰੁ ਖੋਜਿ ਲਹੇ ਸਾਚਾ ਗੁਰ ਥਾਨੋ ॥ ਮਨਮੁਖਿ ਨਹ ਪਾਈਐ ਗੁਰਮੁਖਿ ਗਿਆਨੋ ॥

Sacẖ gẖar kẖoj lahe sācẖā gur thāno.  Manmukẖ nah pā▫ī▫ai gurmukẖ gi▫āno.

 

One (lahey) finds (sach = eternal, ghar-u = home) the abode of the Eternal (khoj-i) by searching in (thaano) place of (saachaa) the true (gur) guru, i.e. in holy congregation where one leans the guru’s teachings.

(Giaano) awareness (gurmukh-i) of the guru’s teachings is not (paaeeai) obtained (manmukh-i) by one who ignores the guru’s teachings and acts by self-will.

 

ਦੇਵੈ ਸਚੁ ਦਾਨੋ ਸੋ ਪਰਵਾਨੋ ਸਦ ਦਾਤਾ ਵਡ ਦਾਣਾ ॥ ਅਮਰੁ ਅਜੋਨੀ ਅਸਥਿਰੁ ਜਾਪੈ ਸਾਚਾ ਮਹਲੁ ਚਿਰਾਣਾ ॥

Ḏevai sacẖ ḏāno so parvāno saḏ ḏāṯā vad ḏāṇā.  Amar ajonī asthir jāpai sācẖā mahal cẖirāṇā.

 

The Almighty is (sad) ever (daataa = giver) kind; one whom IT (deyvai) gives (sach-u = true) the right (daano = alms) awareness of Naam or Divine virtues and commands and s/he acts by them, (so) that person is (vadd = greatly) very (daanaa) wise and is (parvaana) accepted for union by the Almighty.

S/he (jaapai) perceives/recognizes (chiraana = old time) the primordial (mahal-u = mansion) Almighty who is (amar-u) eternal, (ajoni = unborn) formless and (asthir-u = stable) unchanging.

 

ਦੋਤਿ ਉਚਾਪਤਿ ਲੇਖੁ ਨ ਲਿਖੀਐ ਪ੍ਰਗਟੀ ਜੋਤਿ ਮੁਰਾਰੀ ॥ ਨਾਨਕ ਸਾਚਾ ਸਾਚੈ ਰਾਚਾ ਗੁਰਮੁਖਿ ਤਰੀਐ ਤਾਰੀ ॥੪॥੫॥

Ḏoṯ ucẖāpaṯ lekẖ na likī▫ai pargatī joṯ murārī.  Nānak sācẖā sācẖai rācẖā gurmukẖ ṯarī▫ai ṯārī. ||4||5||

 

Once (jot-i) Spirit of (muraari) the Almighty (praggtti) manifests, i.e. once one becomes aware of and acts by, Naam or Divine virtues and commands , (leykh-u = writing) account of (daut-i) of daily (uchaapat-i = debt) shortcomings in deeds is not (likheeai) written, i.e. s/he commits no transgressions.

(Gurmukh-i) one who follows the guru (saachaa = true) is sincerely (raachaa) engrossed in obedience (saachai) of the Eternal; and (tareeai = swim) gets across (taari) what is to be crossed – to find God, i.e. gets across the world-ocean of vices to God, says Guru Nanak. 4. 5.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਮਝੁ ਅਚੇਤ ਇਆਣਿਆ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਛਡਿ ਅਵਗਣ ਗੁਣੀ ਸਮਾਣਿਆ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Ė man meri▫ā ṯū samajẖ acẖeṯ i▫āṇi▫ā rām.  Ė man meri▫ā cẖẖad avgaṇ guṇī samāṇi▫ā rām.

 

Composition of the first Guru in Raga Tukhaari. (Aey) o (meyriaa) my (acheyt) mindless (iaaniaa) ignorant (man = mind) being, (too) you should (samajh-u = understand) come to senses.

O my being, (chhadd-i) give up (avgan) transgressions and (samaaniaa = be absorbed) lead life (guni = by virtues) emulating virtues of the Almighty.

 

ਬਹੁ ਸਾਦ ਲੁਭਾਣੇ ਕਿਰਤ ਕਮਾਣੇ ਵਿਛੁੜਿਆ ਨਹੀ ਮੇਲਾ ॥ ਕਿਉ ਦੁਤਰੁ ਤਰੀਐ ਜਮ ਡਰਿ ਮਰੀਐ ਜਮ ਕਾ ਪੰਥੁ ਦੁਹੇਲਾ ॥

Baho sāḏ lubẖāṇe kiraṯ kamāṇe vicẖẖuṛi▫ā nahī melā.  Ki▫o ḏuṯar ṯarī▫ai jam dar marī▫ai jam kā panth ḏuhelā.

 

People get (lubhaaney) are attracted to (bahu) numerous (saad = tastes) pursuits because of their nature as formed due to (kirat = deeds) past associations; such (vichhurriaa) separated people cannot attain (meyla) union with God.

Such persons (kiau = how?) cannot (tareeai = swim) get across (dutar-u) the hard-to-cross world-ocean, they (mareeai = die) succumb to vices and remain (ddar-i) in fear of (jam) the agent of Divine justice; (panth-u) the path (ka) of (jam) Divine justice is (duheyla) torturous, i.e. those who forget God’s commands and engage in transitory pleasures suffer – by being put in cycles of births and deaths.

 

ਮਨਿ ਰਾਮੁ ਨਹੀ ਜਾਤਾ ਸਾਝ ਪ੍ਰਭਾਤਾ ਅਵਘਟਿ ਰੁਧਾ ਕਿਆ ਕਰੇ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਇਨ ਬਿਧਿ ਛੂਟੈ ਗੁਰਮੁਖਿ ਸੇਵੈ ਨਰਹਰੇ ॥੧॥

Man rām nahī jāṯā sājẖ parbẖaṯā avgẖat ruḏẖā ki▫ā kare.  Banḏẖan bāḏẖi▫ā in biḏẖ cẖẖūtai gurmukẖ sevai narhare. ||1||

 

One who does not (jaataa) recognize (raam) the Almighty (man-i) in the mind (saajh) evening and (prabhaata) morning, i.e. at any time, and (rudhaa) remains occupied (avghatt-i) in difficult path, i.e. acts which put one in difficulty, s/he can (karey) do (kiaa = what?) nothing.

S/he remains (baadhiaa) bound (bandhan-i) in bondage of other pursuits, (in) this (bidh-i) way, but (chhoottai) can be released if s/he (seyvai = serves) lives in obedience of (narharai – man-lion form which saved the devotee Prahlad from death) the Almighty (gurmukh-i) with the guru’s guidance. 1.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਛੋਡਿ ਆਲ ਜੰਜਾਲਾ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਹਰਿ ਸੇਵਹੁ ਪੁਰਖੁ ਨਿਰਾਲਾ ਰਾਮ ॥

Ė man meri▫ā ṯū cẖẖod āl janjālā rām.  Ė man meri▫ā har sevhu purakẖ nirālā rām.

 

(Aey) o (meyriaa) my (man) mind, (too) you should (chhodd-i) give up (janjaala = entanglements) attachment to (aal = home) the house-hold – the world-play of relations, wealth, status and so on.

O my mind, (seyvhu = serve) obey (har-i) the Almighty who is (purakh-u = all-pervasive) present in, but still (niraala = different) unattached to, the world-play.

 

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ਹਰਿ ਸਿਮਰਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਸਭੁ ਜਗਤੁ ਜਿੰਨਿ ਉਪਾਇਆ ॥ ਪਉਣੁ ਪਾਣੀ ਅਗਨਿ ਬਾਧੇ ਗੁਰਿ ਖੇਲੁ ਜਗਤਿ ਦਿਖਾਇਆ ॥

Har simar ekankār sācẖā sabẖ jagaṯ jinn upā▫i▫ā.  Pa▫uṇ pāṇī agan bāḏẖe gur kẖel jagaṯ ḏikẖā▫i▫ā.

 

(Simar-i) recall instructions – to the soul – of (saacha) the Eternal (ekankaar-u) One Creator (jinn-i) who (upaaiaa) created (sabh-u) the whole (jagat-u) world.

(Gur-i) the guru has (dikhaaia) shown that the world (baadhey = bound) comprising of (paun-u) air, (paani) water, (agan-i) fire/energy -, earth and space, is (kheyl-u) a play (jagat-i) of the Creator.

 

ਆਚਾਰਿ ਤੂ ਵੀਚਾਰਿ ਆਪੇ ਹਰਿ ਨਾਮੁ ਸੰਜਮ ਜਪ ਤਪੋ ॥ ਸਖਾ ਸੈਨੁ ਪਿਆਰੁ ਪ੍ਰੀਤਮੁ ਨਾਮੁ ਹਰਿ ਕਾ ਜਪੁ ਜਪੋ ॥੨॥

Ācẖār ṯū vīcẖār āpe har nām sanjam jap ṯapo.  Sakẖā sain pi▫ār parīṯam nām har kā jap japo. ||2||

 

If (too) you (veechaar-i) reflect on, and (aacchaar-i = way of living) make it a practice to live by, (naam-u) virtues and commands of (har-i) the Almighty, instead of practicing (sanjam) control of the organs, (jap) reciting mantras and performing (tapo) austerities.

Therefore (japo) remember and obey Naam/commands (ka) of (har-i) the Almighty; that is what (japu) needs to be remembered; Naam is your (sakhaa) friend and (sain) relative; develop (piaar-u) love and obedience with (preetam) the Beloved, i.e. obey Divine commands lovingly. 2.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਥਿਰੁ ਰਹੁ ਚੋਟ ਨ ਖਾਵਹੀ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਗੁਣ ਗਾਵਹਿ ਸਹਜਿ ਸਮਾਵਹੀ ਰਾਮ ॥

Ė man meri▫ā ṯū thir rahu cẖot na kẖāvhī rām.  Ė man meri▫ā guṇ gāvahi sahj samāvahī rām.

 

O my mind, if (too) you s (rahu) remain (thir-u = stable) steadfast in practice of Naam, then you will not (khaavhi) receive (chott) hits, i.e. will not commit transgressions and hence not be punished by Divine justice.

O my mind, if you (gaavah-i = sing) praise and emulate (gun) virtues of the Almighty, then you would (sahaj-i) effortlessly (samaavhi) merge with God.

 

ਗੁਣ ਗਾਇ ਰਾਮ ਰਸਾਇ ਰਸੀਅਹਿ ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਹੇ ॥ ਤ੍ਰੈ ਲੋਕ ਦੀਪਕੁ ਸਬਦਿ ਚਾਨਣੁ ਪੰਚ ਦੂਤ ਸੰਘਾਰਹੇ ॥

Guṇ gā▫e rām rasā▫e rasī▫ah gur gi▫ān anjan sārhe.  Ŧarai lok ḏīpak sabaḏ cẖānaṇ pancẖ ḏūṯ sangẖārahe.

 

When (gur) the guru (saarahey) administers (anjan-u) the eye medicine for the inner eye, i.e. imparts awareness of Naam, then one (rasaaey = with taste) joyfully (raseeah-i) relishes (gaaey = sings) praising and emulating (gun) virtues of (raam) the Almighty.

 (Sabad-i = word of) teachings of the guru are (deepak-u) the lamp or source of enlightenment, for (trai = three, lok = regions – sky, land and nether regions) the creatures of the whole world; those with (chaanan-u = light) awareness of Naam (sanghaarhey) kill (panch) the five (doot) vices – lust, anger, greed, attachment to the world-play and vanity -, i.e. those conscious of Naam commit no vices and are accepted for union with the Creator.

 

ਭੈ ਕਾਟਿ ਨਿਰਭਉ ਤਰਹਿ ਦੁਤਰੁ ਗੁਰਿ ਮਿਲਿਐ ਕਾਰਜ ਸਾਰਏ ॥ ਰੂਪੁ ਰੰਗੁ ਪਿਆਰੁ ਹਰਿ ਸਿਉ ਹਰਿ ਆਪਿ ਕਿਰਪਾ ਧਾਰਏ ॥੩॥

Bẖai kāt nirbẖa▫o ṯarėh ḏuṯar gur mili▫ai kāraj sār▫e.  Rūp rang pi▫ār har si▫o har āp kirpā ḏẖār▫e. ||3||

 

One who follows the guru, (kaatt-i = cutting) obviates (bhai) fear of retribution for transgression and becomes (nirbhau) fearless; as (kaaraj) the objective – of finding God (saaraey) is fulfilled on (miliai) meeting and following teachings (gur-i) of the guru.

(Piaar-u) love (sio) for (har-i) God develops when (har-i) the Almighty (aap-i) IT-self (dhaaraey) bestows (kirpa) kindness, i.e. with Divine grace; this is (roop-u) the good looks and (rang-u) complexion, i.e. practice of Naam makes one attractive to the Creator, and accepted for union. 3.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਕਿਆ ਲੈ ਆਇਆ ਕਿਆ ਲੈ ਜਾਇਸੀ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਤਾ ਛੁਟਸੀ ਜਾ ਭਰਮੁ ਚੁਕਾਇਸੀ ਰਾਮ ॥

Ė man meri▫ā ṯū ki▫ā lai ā▫i▫ā ki▫ā lai jā▫isī rām.  Ė man meri▫ā ṯā cẖẖutsī jā bẖaram cẖukā▫isī rām.

 

O my (man = mind) being, (too) you (lai) brought (kiaa = what?) nothing (aaiaa = came) on birth and (lai) will you take nothing with you (jaaisi) when departing from the world – so do not get attached to the transitory possessions and relations in life.

O my being, you can (chhuttsi) get freed from these attachments (ta) only then (ja) when you (chukaaaisi) end (bharam-u) the misconception that they will be forever with your – here and in the hereafter.

 

ਧਨੁ ਸੰਚਿ ਹਰਿ ਹਰਿ ਨਾਮ ਵਖਰੁ ਗੁਰ ਸਬਦਿ ਭਾਉ ਪਛਾਣਹੇ ॥ ਮੈਲੁ ਪਰਹਰਿ ਸਬਦਿ ਨਿਰਮਲੁ ਮਹਲੁ ਘਰੁ ਸਚੁ ਜਾਣਹੇ ॥

Ḏẖan sancẖ har har nām vakẖar gur sabaḏ bẖā▫o pacẖẖāṇahe.  Mail parhar sabaḏ nirmal mahal gẖar sacẖ jāṇhe.

 

(Sanch-i) accumulate (dhan-u) the wealth and (vakhar-u = merchandise) wherewithal of practice of (hari = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam) virtues and commands of the Almighty; you can do this with (bhaau = love) loving obedience (sabad-i) to teachings of (gur) the guru.

(Parhar-i) give up (mail-u = dirt) vices with (nirmal-u) the purifying (sabad-i = words of) Divine commands – with the guru’s guidance -, and you will (jaanahey = know) recognize (mahal-u) palace, (ghar-u) abode of (sach-u) the Eternal within.

 

ਪਤਿ ਨਾਮੁ ਪਾਵਹਿ ਘਰਿ ਸਿਧਾਵਹਿ ਝੋਲਿ ਅੰਮ੍ਰਿਤ ਪੀ ਰਸੋ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦਿ ਰਸੁ ਪਾਈਐ ਵਡਭਾਗਿ ਜਪੀਐ ਹਰਿ ਜਸੋ ॥੪॥

Paṯ nām pāvahi gẖar siḏẖāvėh jẖol amriṯ pī raso.  Har nām ḏẖi▫ā▫ī▫ai sabaḏ ras pā▫ī▫ai vadbẖāg japī▫ai har jaso. ||4||

 

(Jhol-i) push away unwanted ideas – like leaves etc. when taking water from a pool, and (pee) drink (amrit) the life-giving (raso) elixir, i.e. be free from other ideas and live by Naam or Divine virtues and commands; you will (paavah-i) obtain (pat-i) the honor of being accepted for union with the Almighty.

We should (dhiaaeeai) pay attention to commands of (har-i) the Almighty and (paaeeai) obtain (ras-u) the elixir of Naam (sabad-i) with guidance of the guru; it is (vaddbhaag-i) with good fortune that (jaso = glory) virtues of (har-i) the Almighty (japeeai) are remembered and emulated. 4.

 

ਏ ਮਨ ਮੇਰਿਆ ਬਿਨੁ ਪਉੜੀਆ ਮੰਦਰਿ ਕਿਉ ਚੜੈ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਬਿਨੁ ਬੇੜੀ ਪਾਰਿ ਨ ਅੰਬੜੈ ਰਾਮ ॥

Ė man meri▫ā bin pa▫uṛī▫ā manḏar ki▫o cẖaṛai rām. Ė man meri▫ā bin beṛī pār na ambṛai rām.

 

(Aey) o (meyriaa) my (man) mind, one (au= how?) cannot (charrai) climb (mandar-i) to a house (bin-u) without (paurreeaa) stairs; as also, o my mind, one cannot (ambrrai) reach (paar-i) the far end of a water-way (bin-u) without (beyrri) a boat/ship, i.e. one cannot overcome vices and attain union with the Almighty without guidance of the guru – who acts like the staircase and ship respectively.

 

ਪਾਰਿ ਸਾਜਨੁ ਅਪਾਰੁ ਪ੍ਰੀਤਮੁ ਗੁਰ ਸਬਦ ਸੁਰਤਿ ਲੰਘਾਵਏ ॥ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਕਰਹਿ ਰਲੀਆ ਫਿਰਿ ਨ ਪਛੋਤਾਵਏ ॥

Pār sājan apār parīṯam gur sabaḏ suraṯ langẖāva▫e.  Mil sāḏẖsangaṯ karahi ralī▫ā fir na pacẖẖoṯāva▫e.

 

(Apaar-u) the Infinite (preetam-u) Beloved Almighty (saajann-u) friend is (paar-i) across the world-ocean of vices; (surat-i) being conscious of (sabad) teachings of (gur) the guru (langhaavaey) takes one across.
One who (mil-i) joins (saadhsangat-i) the holy congregation – unites with the Almighty to learn the guru’s teachings – and (karah-i) makes (raleeaa) merry with the Almighty; s/he (phir-i) then does not (pachhotaavaey) repent – but one who ignores Naam cannot attain union with the Almighty and repents.

 

ਕਰਿ ਦਇਆ ਦਾਨੁ ਦਇਆਲ ਸਾਚਾ ਹਰਿ ਨਾਮ ਸੰਗਤਿ ਪਾਵਓ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੁਣਹੁ ਪ੍ਰੀਤਮ ਗੁਰ ਸਬਦਿ ਮਨੁ
ਸਮਝਾਵਓ ॥੫॥੬॥

Kar ḏa▫i▫ā ḏān ḏa▫i▫āl sācẖā har nām sangaṯ pāva▫o.  Nānak pa▫i▫ampai suṇhu parīṯam gur sabaḏ man sanjẖāva▫o. ||5||6||

 

O (daiaal) kind (saachaa) Eternal Almighty, please (kar-i daiaa) be kind to give (daan-u = alms) the benediction that I (paavao) obtain awareness of Naam (sangat-i) in holy congregation.

(Paiampai) submits Nanak; (sunhu = listen) this is my supplication, o (preetam) Beloved Master; please (samjhaavao) impart understanding (sabad-i = word of) of teachings of (gur) the guru to my (man-u) mind. 5. 6.

 

SGGS pp 1110-1112, Tukhaari M: 1, Chhants 1-4.

 

ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਪਹਿਲੈ ਪਹਰੈ ਨੈਣ ਸਲੋਨੜੀਏ ਰੈਣਿ ਅੰਧਿਆਰੀ ਰਾਮ ॥ ਵਖਰੁ ਰਾਖੁ ਮੁਈਏ ਆਵੈ ਵਾਰੀ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Pahilai pahrai naiṇ salonṛī▫e raiṇ anḏẖi▫ārī rām. vakẖar rākẖ mu▫ī▫e āvai vārī rām.

 

Composition of the first Guru in Raga Tukhaari. O woman with (slonarreeay) beautiful eyes (rain-i = the night) life – as overnight halt- is (andhiaari) dark in the first (paharai) part of life – childhood -, one is unaware that the life-span is limited.

O (muee-ey = you will die – slang for) dear young woman – as used for young sister/daughter -; who knows when your (vaari) turn to leave the world (aavai) comes; (raakh-u) keep (vakhar-u = merchandise) the wherewithal – in the form of living by Naam or Divine virtues and commands – ready for here and the hereafter, i.e. start now.

ਵਾਰੀ ਆਵੈ ਕਵਣੁ ਜਗਾਵੈ ਸੂਤੀ ਜਮ ਰਸੁ ਚੂਸਏ ॥ ਰੈਣਿ ਅੰਧੇਰੀ ਕਿਆ ਪਤਿ ਤੇਰੀ ਚੋਰੁ ਪੜੈ ਘਰੁ ਮੂਸਏ ॥

vārī āvai kavaṇ jagāvai sūṯī jam ras cẖūs▫e.  Raiṇ anḏẖerī ki▫ā paṯ ṯerī cẖor paṛai gẖar mūs▫e.

 

Someone who remains (sooti = asleep) indifferent – to commands of God and guru – in life, (kavan-u = who?) no one can (jagaavai = awaken) guide when his/her (vaari) turn (aavai) comes and (jam) the agent of Divine justice (choosaey) sucks (ras-u = elixir) life, i.e. one dies.

Ignorance of Naam is like (andheyri) a dark (rain-i) night, when (chor-u) a thief (parrai) breaks into and (moosaey) robs (ghar-u) the house, i.e. ignorance of Naam leads to acting by ego which takes away one’s virtues, then (kiaa) what will be (teyri) your (pat-i) honor, i.e. what virtues will you show to God to be accepted for union with IT?

 

ਰਾਖਣਹਾਰਾ ਅਗਮ ਅਪਾਰਾ ਸੁਣਿ ਬੇਨੰਤੀ ਮੇਰੀਆ ॥ ਨਾਨਕ ਮੂਰਖੁ ਕਬਹਿ ਨ ਚੇਤੈ ਕਿਆ ਸੂਝੈ ਰੈਣਿ ਅੰਧੇਰੀਆ ॥੧॥

Rākẖaṇhārā agam apārā suṇ benanṯī merī▫ā.  Nānak mūrakẖ kabėh na cẖeṯai ki▫ā sūjẖai raiṇ anḏẖerī▫ā. ||1||

 

You should pray: (Sun-i = listen) this is my (beynanti) supplication, o (agam = beyond reach/comprehension) transcendent (apaara) Infinite Master:

(Moorakh-u) this foolish one (kabah-i na) never (cheytai) keeps in mind Your commands, and (soojhai) can think (kiaa = what?) nothing (andheyreeaa = dark, rain-i = in night) in ignorance, says Guru Nanak. 1.

 

ਦੂਜਾ ਪਹਰੁ ਭਇਆ ਜਾਗੁ ਅਚੇਤੀ ਰਾਮ ॥ ਵਖਰੁ ਰਾਖੁ ਮੁਈਏ ਖਾਜੈ ਖੇਤੀ ਰਾਮ ॥

Ḏūjā pahar bẖa▫i▫ā jāg acẖeṯī rām.  vakẖar rākẖ mu▫ī▫e kẖājai kẖeṯī rām.

 

When (bhaiaa) it is (dooja) the second part of life one is inebriated by temptations of the world-play; (jaag-u) wake up, i.e. be alert to them, o (acheyti = unconscious) thought-less soul-woman – human being.

(Raakh-u) protect – yourself from losing practice of Naam – (vakhar-u = merchandise) the wherewithal for the hereafter, o (muee-ey = mortal) dear young woman; your (kheyti) crop – life span – is (khaajai) being eaten up, i.e. you are wasting human birth without the practice of Naam.

 

ਰਾਖਹੁ ਖੇਤੀ ਹਰਿ ਗੁਰ ਹੇਤੀ ਜਾਗਤ ਚੋਰੁ ਨ ਲਾਗੈ ॥ ਜਮ ਮਗਿ ਨ ਜਾਵਹੁ ਨਾ ਦੁਖੁ ਪਾਵਹੁ ਜਮ ਕਾ ਡਰੁ ਭਉ ਭਾਗੈ ॥

Rākẖo kẖeṯī har gur heṯī jāgaṯ cẖor na lāgai.  Jam mag na jāvhu nā ḏukẖ pāvhu jam kā dar bẖa▫o bẖāgai.

 

(Raakhahu) protect (kheyti = crop) human birth from being wasted, (heyti) with help of i.e. by obedience of, (har-i) the Almighty and (gur) the guru; (chor-u) the thief will not then (laagai) break in, i.e. practice of Naam not forgotten when one (jaagat = awake) is alert to the temptations.

Do not (jaavhu) go (mag-i) on the path leading to control by (jam) the agent of Divine justice, i.e. do not commit vices and you will not (paavhu) face (dukh-u) distress; (ddar-u, bhau) fear of Divine justice – due to committing vices – (bhaagi = runs) will be obviated.

 

ਰਵਿ ਸਸਿ ਦੀਪਕ ਗੁਰਮਤਿ ਦੁਆਰੈ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਧਿਆਵਏ ॥ ਨਾਨਕ ਮੂਰਖੁ ਅਜਹੁ ਨ ਚੇਤੈ ਕਿਵ ਦੂਜੈ ਸੁਖੁ ਪਾਵਏ ॥੨॥

Rav sas ḏīpak gurmaṯ ḏu▫ārai man sācẖā mukẖ ḏẖi▫āv▫e.  Nānak mūrakẖ ajahu na cẖeṯai kiv ḏūjai sukẖ pāv▫e. ||2||

 

One who (dhiaavaey) keeps commands of (saachaa) the Eternal (man-i = in mind) in thoughts, (mukh-i = with mouth) in speech – and actions, (duaarai) through (gurmat-i) the guru’s guidance, brings (deepak = lamps/light) awareness of (rav-i) sun – enlightenment – and (sas-i) moon – coolness/peace all the time.

The guru’s help enables awareness and practice of Naam, but (moorakh-u) the foolish person does not (cheytai) bring it to mind (ajahoo) even now – after child-hood has passed; s/he (kiv = how?) cannot (paavaey) get (sukh-u) peace (doojai) by following other ideas, says Guru Nanak. 2.

 

ਤੀਜਾ ਪਹਰੁ ਭਇਆ ਨੀਦ ਵਿਆਪੀ ਰਾਮ ॥ ਮਾਇਆ ਸੁਤ ਦਾਰਾ ਦੂਖਿ ਸੰਤਾਪੀ ਰਾਮ ॥

Ŧījā pahar bẖa▫i▫ā nīḏ vi▫āpī rām.  Mā▫i▫ā suṯ ḏārā ḏūkẖ sanṯāpī rām.

 

When it (bhaiaa) is (teeja) the third (pahar-u) part of life then (need) sleep (viaapi =happens) afflicts, i.e. one gets in engrossed in the world-play.

(Dookh-i = agony) problems of (maaiaa) the world-play of (sut) children and (daaraa) wife, i.e. house-holder’s worries, (santaapi) afflict him.

 

ਮਾਇਆ ਸੁਤ ਦਾਰਾ ਜਗਤ ਪਿਆਰਾ ਚੋਗ ਚੁਗੈ ਨਿਤ ਫਾਸੈ ॥ ਨਾਮੁ ਧਿਆਵੈ ਤਾ ਸੁਖੁ ਪਾਵੈ ਗੁਰਮਤਿ ਕਾਲੁ ਨ ਗ੍ਰਾਸੈ ॥

Mā▫i▫ā suṯ ḏārā jagaṯ pi▫ārā cẖog cẖugai niṯ fāsai.  Nām ḏẖi▫āvai ṯā sukẖ pāvai gurmaṯ kāl na garāsai.

 

(Maaiaa) the world-play including attachments to (sut) children, (daaraa) wife and (jagat = world) other people are (piaara) dear to him and he is (nit) ever entangled like the birds which come to peck on (chog-u) grains, and (phaasai) are trapped.

If he (dhiaavai = pays attention) practices (naam-u) Divine virtues and commands (gurmat-i) with the guru’s guidance, (ta) then he (paavai) gets (sukh-u) peace and (kaal-u = death) vices do not (graasai = devour) influence him.

 

ਜੰਮਣੁ ਮਰਣੁ ਕਾਲੁ ਨਹੀ ਛੋਡੈ ਵਿਣੁ ਨਾਵੈ ਸੰਤਾਪੀ ॥ ਨਾਨਕ ਤੀਜੈ ਤ੍ਰਿਬਿਧਿ ਲੋਕਾ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੀ ॥੩॥

Jamaṇ maraṇ kāl nahī cẖẖodai viṇ nāvai sanṯāpī.  Nānak ṯījai ṯaribaḏẖ lokā mā▫i▫ā mohi vi▫āpī. ||3||

 

One who (vin-u = without) does not practice (naavai) Naam, (kaal-u =  death) the agent of Divine justice does not (chhoddai) spare him/her from (santaapi) suffering in cycles of (jamman-u) births and (maran) deaths.

O (loka) people, (teejai) in the third part of life, (tribidh-i) influence of the three attributes  – of Tamas, Rajas and Sattva – causes (viaapi) to be engrossed (moh-i) in attachment to (maaiaa) the world-play, says Guru Nanak. 3.

 

ਚਉਥਾ ਪਹਰੁ ਭਇਆ ਦਉਤੁ ਬਿਹਾਗੈ ਰਾਮ ॥ ਤਿਨ ਘਰੁ ਰਾਖਿਅੜਾ ਜੋੁ  ਅਨਦਿਨੁ ਜਾਗੈ ਰਾਮ ॥

Cẖa▫uthā pahar bẖa▫i▫ā ḏa▫uṯ bihāgai rām.  Ŧin gẖar rākẖi▫aṛā jo an▫ḏin jāgai rām.

 

When (chautha) the fourth (pahar-u) part (bhaiaa) comes (daut-u) light (bihaagai) of the sun, i.e. the night of life ends and dawn, i.e. the soul is made aware of its deeds, consequences decided in Divine court.

(Ju) one who is (andin-u = every-day) ever (jaagai) alert to temptations in the world-play, (tin) that person (raakhiaarra) kept protects his/her (ghar-u) house/ mind from the vices in life – and is not taken to task.

 

ਗੁਰ ਪੂਛਿ ਜਾਗੇ ਨਾਮਿ ਲਾਗੇ ਤਿਨਾ ਰੈਣਿ ਸੁਹੇਲੀਆ ॥ ਗੁਰ ਸਬਦੁ ਕਮਾਵਹਿ ਜਨਮਿ ਨ ਆਵਹਿ ਤਿਨਾ ਹਰਿ ਪ੍ਰਭੁ ਬੇਲੀਆ ॥

Gur pūcẖẖ jāge nām lāge ṯinā raiṇ suhelī▫ā.  Gur sabaḏ kamāvėh janam na āvahi ṯinā har parabẖ belī▫ā.

 

Those who (jaagey = awake) remain alert (poochh-i = by asking) guided (gur) the guru, (tinaa) their (rain-i = night) life is (suheyleeaa) spent in comfort.

They (kamaavah-i) carry out (sabad-u = word) directions of the guru and do not (aavah-i) come back to the world (janam-i) in birth; (har-i) the Almighty (prabh-u) Master is their (beyleeaa) friend, i.e. their souls merge in the Creator and they are not born again.

 

ਕਰ ਕੰਪਿ ਚਰਣ ਸਰੀਰੁ ਕੰਪੈ ਨੈਣ ਅੰਧੁਲੇ ਤਨੁ ਭਸਮ ਸੇ ॥ ਨਾਨਕ ਦੁਖੀਆ ਜੁਗ ਚਾਰੇ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਮਨਿ ਵਸੇ ॥੪॥

Kar kaʼnp cẖaraṇ sarīr kampai naiṇ anḏẖule ṯan bẖasam se.  Nānak ḏukẖī▫ā jug cẖāre bin nām har ke man vase. ||4||

 

In old age, (kar) the hands and (charan) feet (kamp-i) shake, (sareer-u) the whole body (kampai) shakes, (nain) the eyesight (andhuley = dark) becomes weak; (tan-u) the body dies and becomes (bhasam) like ash – life is then not worth living.

One (dukheeaa) is in distress in (chaarey) all (jug) ages – stages of life, (bin-u) without (naam) virtues and commands (key) of (har-i) the Almighty (vasey = dwelling) being kept (man-i) in mind, i.e. every stage of life passes in distress without obedience to the Almighty, says Guru Nanak. 4.

 

ਖੂਲੀ ਗੰਠਿ ਉਠੋ ਲਿਖਿਆ ਆਇਆ ਰਾਮ ॥ ਰਸ ਕਸ ਸੁਖ ਠਾਕੇ ਬੰਧਿ ਚਲਾਇਆ ਰਾਮ ॥

Kẖūlī ganṯẖ uṯẖo likẖi▫ā ā▫i▫ā rām.  Ras kas sukẖ ṯẖāke banḏẖ cẖalā▫i▫ā rām.

 

When (likhiaa = writing) order of the Almighty (aaiaa) comes, (gantth-i) the knot – bond of the soul with the body – (khooli = opens) ends, i.e. the soul is told to (uttho) get up and depart.

(Sukh) pleasures of (ras) sweet and (kas) saltish food – physical pleasures and pains – (tthaakey) end; the soul is (bandh-i) bound and (chalaaia) taken away.

 

ਬੰਧਿ ਚਲਾਇਆ ਜਾ ਪ੍ਰਭ ਭਾਇਆ ਨਾ ਦੀਸੈ ਨਾ ਸੁਣੀਐ ॥ ਆਪਣ ਵਾਰੀ ਸਭਸੈ ਆਵੈ ਪਕੀ ਖੇਤੀ ਲੁਣੀਐ ॥

Banḏẖ cẖalā▫i▫ā jā parabẖ bẖā▫i▫ā nā ḏīsai nā suṇī▫ai.  Āpaṇ vārī sabẖsai āvai pakī kẖeṯī luṇī▫ai.

 

The soul (bandh-i) is bound and (chalaaiaa = driven) taken away (ja) when (prabh) the Master (bhaaiaa = likes) commands but IT is neither (deesai) seen nor (suneeai) heard – giving orders.

(Sabhsai) everyone’s (aapan) own (vaari) turn (aavai) comes, like (kheyti) the crop that (pakki) ripens (luneeai) is cut, i.e. the soul leaves when the allotted life-span is completed.

 

ਘੜੀ ਚਸੇ ਕਾ ਲੇਖਾ ਲੀਜੈ ਬੁਰਾ ਭਲਾ ਸਹੁ ਜੀਆ ॥ ਨਾਨਕ ਸੁਰਿ ਨਰ ਸਬਦਿ ਮਿਲਾਏ ਤਿਨਿ ਪ੍ਰਭਿ ਕਾਰਣੁ ਕੀਆ ॥੫॥੨॥

Gẖaṛī cẖase kā lekẖā lījai burā bẖalā saho jī▫ā.  Nānak sur nar sabaḏ milā▫e ṯin parabẖ kāraṇ kī▫ā. ||5||2||

 

(Leykha) account of (gharry, chasey) every moment of life (leejai) is taken and (jeeaa) the soul is told its (buraa) bad and (bhalaa) good deeds, and the consequences it has (sahu) to bear.

(Sur-i = god-like) virtuous (nar) persons live in obedience to (sabad-i = by Divine Word) Divine commands and (milaaey) are united; this is (keeaa) done (tin-i = that) by the (prabh-i) Almighty who (keeaa) created (kaaran-u) the creation, says Guru Nanak. 5. 2.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਤਾਰਾ ਚੜਿਆ ਲੰਮਾ ਕਿਉ ਨਦਰਿ ਨਿਹਾਲਿਆ ਰਾਮ ॥ ਸੇਵਕ ਪੂਰ ਕਰੰਮਾ ਸਤਿਗੁਰਿ ਸਬਦਿ ਦਿਖਾਲਿਆ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Ŧārā cẖaṛi▫ā lammā ki▫o naḏar nihāli▫ā rām.  Sevak pūr karammā saṯgur sabaḏ ḏikẖāli▫ā rām.

 

Composition of the first Guru in Raga Tukhaari. The way (lammaa = long, taara = star) a meteor (charriaa = rises) can be seen but not its origin, the Almighty, the origin of everything, (kiau = how?) cannot (nihaalia) be seen (nadar-i = sight) with the eyes.

But (poor = perfect, karamma = fortune) a fortunate (seyvak = servant) seeker (dikhaaliaa) is shown (poor = perfect) the great (karammaa = deeds) plays of the Almighty (sabad-i = word) with the guru’s guidance.

 

ਗੁਰ ਸਬਦਿ ਦਿਖਾਲਿਆ ਸਚੁ ਸਮਾਲਿਆ ਅਹਿਨਿਸਿ ਦੇਖਿ ਬੀਚਾਰਿਆ ॥ ਧਾਵਤ ਪੰਚ ਰਹੇ ਘਰੁ ਜਾਣਿਆ ਕਾਮੁ ਕ੍ਰੋਧੁ ਬਿਖੁ ਮਾਰਿਆ ॥

Gur sabaḏ ḏikẖāli▫ā sacẖ samāli▫ā ahinis ḏekẖ bīcẖāri▫ā.  Ḏẖāvaṯ pancẖ rahe gẖar jāṇi▫ā kām kroḏẖ bikẖ māri▫ā.

 

One to whom the Almighty (dikhaaliaa) is shown (sabad-i) with guidance (gur) the guru, s/he (samaaliaa = takes care) ever keeps (sach-u) the Eternal in mind; s/he (deykh-i) sees IT (ahainis-i) day and night (beechaariaa) by reflecting on Divine virtues and commands.

When s/he (jaaniaa) recognizes God (ghar-u = house) within the mind, and with that awareness, his/her (panch) five sensory organs (rahey) are restrained from (dhaavat) wandering; s/he (maariaa = kills) forsakes (bikh-u = poison) the vices of (kaam-u) lust, (krodh-u) anger – as well as greed, attachment to the world-play and vanity.

 

ਅੰਤਰਿ ਜੋਤਿ ਭਈ ਗੁਰ ਸਾਖੀ ਚੀਨੇ ਰਾਮ ਕਰੰਮਾ ॥

Anṯar joṯ bẖa▫ī gur sākẖī cẖīne rām karammā.

 

When (antari = within) the mind (jot-i = light, enlightenment bhaee = happens) is enlightened with (saakhi) teachings of (gur) the guru, one (cheeney) recognizes/understands (karamm = deeds) plays of (raam) the Almighty.

 

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ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਪਤੀਣੇ ਤਾਰਾ ਚੜਿਆ ਲੰਮਾ ॥੧॥

Nānak ha▫umai mār paṯīṇe ṯārā cẖaṛi▫ā lammā. ||1||

 

One who (maar-i) kills (haumai) ego (pateeney = satisfied) develops faith and sees from where (lammaa = long, taara = star) meteor (charriaa) rose, i.e. becomes aware of the Almighty the origin of all, says Guru Nanak. 1.

 

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਚੂਕੀ ਅਭਿਮਾਨੀ ਰਾਮ ॥ ਅਨਦਿਨੁ ਭੋਰੁ ਭਇਆ ਸਾਚਿ ਸਮਾਨੀ ਰਾਮ ॥

Gurmukẖ jāg rahe cẖūkī abẖimānī rām.  An▫ḏin bẖor bẖa▫i▫ā sācẖ samānī rām.

 

Those (gurmukh-i) who follow the guru, (rahey) remain (jag-i = awake) aware of Divine virtues and commands; their (abhimaani = being proud) vanity – which blocks vision of the Almighty within – (chooki) ends – and they can see within.

For them it is (andin-u = every day) ever (bhor-u = dawn) light, i.e. they can see God within, and (samaani = absorbed) live in obedience (saach-i) to the Eternal.

 

ਸਾਚਿ ਸਮਾਨੀ ਗੁਰਮੁਖਿ ਮਨਿ ਭਾਨੀ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਜਾਗੇ ॥ ਸਾਚੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਦੀਆ ਹਰਿ ਚਰਨੀ ਲਿਵ ਲਾਗੇ ॥

Sācẖ samānī gurmukẖ man bẖānī gurmukẖ sābaṯ jāge.  Sācẖ nām amriṯ gur ḏī▫ā har cẖarnī liv lāge.

 

(Saach-i = in the Eternal, samaani = absorbed) living by Divine virtues and commands (bhaani) is pleasing (man-i) to the mind of those (gurmukh-i) follow the guru’s guidance; they (jaagat) remain awake/alert and (saabat-u = whole) do not fall prey to temptations.

Those to whom awareness of (amri-u) the life-giving Naam of (saach-u) the Eternal (deeaa = given) is imparted (gur-i) by the guru, they (laagey) focus (liv) attention (charni = on feet) on obedience to (har-i) the Almighty.   

 

ਪ੍ਰਗਟੀ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਨਾਨਕ ਭੋਰੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨॥

Pargatī joṯ joṯ mėh jāṯā manmukẖ bẖaram bẖulāṇī.  Nānak bẖor bẖa▫i▫ā man māni▫ā jāgaṯ raiṇ vihāṇī. ||2||

 

One whose (jot-i = light, pragtti = manifests) mind is enlightened with the guru’s guidance, s/he (jaataa) recognizes the Almighty within (mah-i) in that (jot-i) light; but those who disregard the guru’s guidance and – (manmukh-i) follow their mind (bhulaani) are led astray (bharam-i) in delusion.

One who (bhor-u = dawn, bhaaiaa = occurs) is enlightened, his/her (man-u) mind (maaniaa) obeys the Almighty and his/her (rain-i = night – overnight halt as life) life (vihaani) passes (jaagat = awake) in awareness and practice of Naam, says Guru Nanak. 2.

 

ਅਉਗਣ ਵੀਸਰਿਆ ਗੁਣੀ ਘਰੁ ਕੀਆ ਰਾਮ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਅਵਰੁ ਨ ਬੀਆ ਰਾਮ ॥

A▫ugaṇ vīsri▫ā guṇī gẖar kī▫ā rām.  Ėko rav rahi▫ā avar na bī▫ā rām.

 

When one (veesriaa = forgets) gives up (augan = faults) transgressions and (guni) virtues (keeaa = make, ghar-u = home) abide in his/her mind:

S/he sees (eyko) the One Creator (rav-i rahiaa) pervading everywhere; not (avar-u = other, beeaa = second) anyone else – in all.

 

ਰਵਿ ਰਹਿਆ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ॥ ਜਿਨਿ ਜਲ ਥਲ ਤ੍ਰਿਭਵਣ ਘਟੁ ਘਟੁ ਥਾਪਿਆ ਸੋ ਪ੍ਰਭੁ ਗੁਰਮੁਖਿ ਜਾਨਿਆ ॥

Rav rahi▫ā so▫ī avar na ko▫ī man hī ṯe man māni▫ā.  Jin jal thal ṯaribẖavaṇ gẖat gẖat thāpi▫ā so parabẖ gurmukẖ jāni▫ā.

 

(Soee = only that) the One Creator alone (rav-i rahiaa) pervades everywhere; there is none (avar-u) else; (man-u) the mind accepts what commands come (tey) from (man) the mind itself, i.e. from God within – and does not argue with, or over-ride, them.

The Creator (jin-i) who (thaapiaa = installed) created (jal) water, (thal) land, (tribhavan = three regions – sky, land and nether regions) the whole world and (ghatt-u ghatt-u) all bodies/creatures, (so) that (prabh-u) Master is (jaaniaa = known) recognized within (gurmukh-i) with the guru’s guidance.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਅਪਾਰਾ ਤ੍ਰਿਬਿਧਿ ਮੇਟਿ ਸਮਾਈ ॥ ਨਾਨਕ ਅਵਗਣ ਗੁਣਹ ਸਮਾਣੇ ਐਸੀ ਗੁਰਮਤਿ ਪਾਈ ॥੩॥

Karaṇ kāraṇ samrath apārā ṯaribaḏẖ met samā▫ī.  Nānak avgaṇ guṇah samāṇe aisī gurmaṯ pā▫ī. ||3||

 

One who (meeytt-i) erases influence of (tribidh-i) three gunas/attributes – Tamas, Rajas, Sattva – (samaai) remains absorbed in (apaara) the Infinite (samrath) Omnipotent (karan) Creator of (kaaran) the creation.

One who (paai) obtains/receives (aisi) such (gurmat-i) counsel of the guru, his/her (avgan) faults are (samaaney) dissolved (gunah) by the virtues, says Guru Nanak. 3.

 

ਆਵਣ ਜਾਣ ਰਹੇ ਚੂਕਾ ਭੋਲਾ ਰਾਮ ॥ ਹਉਮੈ ਮਾਰਿ ਮਿਲੇ ਸਾਚਾ ਚੋਲਾ ਰਾਮ ॥

Āvaṇ jāṇ rahe cẖūkā bẖolā rām.  Ha▫umai mār mile sācẖā cẖolā rām.

 

One’s cycles of (aavan = coming) births and (jaan = going) deaths (rahey) stop when (bhola = uninformed) ignorance of Naam (chooka) ends.

With awareness of Naam, one (maar-i) kills (haumai) ego and (miley) find the Almighty with (saachaa) truthful (chola = body) conduct – living by Naam.

 

ਹਉਮੈ ਗੁਰਿ ਖੋਈ ਪਰਗਟੁ ਹੋਈ ਚੂਕੇ ਸੋਗ ਸੰਤਾਪੈ ॥ ਜੋਤੀ ਅੰਦਰਿ ਜੋਤਿ ਸਮਾਣੀ ਆਪੁ ਪਛਾਤਾ ਆਪੈ ॥

Ha▫umai gur kẖo▫ī pargat ho▫ī cẖūke sog sanṯāpai.  Joṯī anḏar joṯ samāṇī āp pacẖẖāṯā āpai.

 

When (haumai) ego (khoi = lost) is given up (gur-i = through the guru) with the guru’s guidance, Divine light/spirit, i.e. God, (pargatt-u hoi) manifests – one acts by Naam; and (sog) sorrow and (santaapai) suffering due to separation from God (chookey) end.

When (jot-i) the soul (samaani) is absorbed (andar-i) in (joti) Divine Spirit, then one (pachhaata) recognizes (aap-u = self) the Almighty (aapai) on one’s own – effortlessly.

 

ਪੇਈਅੜੈ ਘਰਿ ਸਬਦਿ ਪਤੀਣੀ ਸਾਹੁਰੜੈ ਪਿਰ ਭਾਣੀ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ਚੂਕੀ ਕਾਣਿ ਲੋਕਾਣੀ ॥੪॥੩॥

Pe▫ī▫aṛai gẖar sabaḏ paṯīṇī sāhurṛai pir bẖāṇī.  Nānak saṯgur mel milā▫ī cẖūkī kāṇ lokāṇī. ||4||3||

 

When the soul-wife is (pateeni = satisfied) happy to live (sabad-i = with the word) in obedience to Divine commands (peyeearrai = parental house) in life, then she is (bhaani) liked (saahurarrai = in in-laws home) in Divine court – and accepted for union by the Creator.

The Almighty (meyl-i = causes to meet) leads one to obey (satigur-i) the true guru’s guidance and (milaaee) unites with IT-self; then (kaan) dependence (lokaani) on people (chooki) ends, says Guru Nanak. 4. 3.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਭੋਲਾਵੜੈ ਭੁਲੀ ਭੁਲਿ ਭੁਲਿ ਪਛੋਤਾਣੀ ॥ ਪਿਰਿ ਛੋਡਿਅੜੀ ਸੁਤੀ ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣੀ ॥

Ŧukẖārī mėhlā 1.  Bẖolāvaṛai bẖulī bẖul bẖul pacẖẖoṯāṇī.  Pir cẖẖodi▫aṛī suṯī pir kī sār na jāṇī.

 

Composition of the first Guru in Raga Tukhaari. The soul-wife (bhuli) goes astray (bholaavrrai = due to lack of awareness) due to ignorance of Naam or Divine virtues and commands; it (bhul-i bhul-i = going astray repeatedly) commits vices and (pachhotaani) repents.

She does not (jaani = know) have awareness of (saar) worth of, i.e. ignores, (pir) the Almighty-husband, and such (suti = asleep) an indifferent wife is (chhoddiaari) abandoned (pir-i) by the Almighty-husband, i.e. a person who ignores Divine commands and gets engrossed in the world-play, cannot unite with the Creator.

 

ਪਿਰਿ ਛੋਡੀ ਸੁਤੀ ਅਵਗਣਿ ਮੁਤੀ ਤਿਸੁ ਧਨ ਵਿਧਣ ਰਾਤੇ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਵਿਗੁਤੀ ਹਉਮੈ ਲਗੀ ਤਾਤੇ ॥

Pir cẖẖodī suṯī avgaṇ muṯī ṯis ḏẖan viḏẖaṇ rāṯe.  Kām kroḏẖ ahaʼnkār viguṯī ha▫umai lagī ṯāṯe.

 

(Pir-i) the Almighty-husband (chhoddi, muti) abandons the soul-wife (suti = asleep) inebriated (avgan-i)by vices; (raatey) the night of (tis-u) that separated (dhan) soul-wife passes (vidhan) without the husband, i.e. she suffers in life and cannot unite with the Almighty on leaving the body.

Being (lagi = engaged) engrossed in acts (kaam-i) of lust, (krodh-i) anger and (ahankaar-i) vanity, (haumai) ego – acting by self-will. and (taatey) jealousy, (viguti) she is frustrated in efforts for attaining union with the Almighty.

 

ਉਡਰਿ ਹੰਸੁ ਚਲਿਆ ਫੁਰਮਾਇਆ ਭਸਮੈ ਭਸਮ ਸਮਾਣੀ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਹੂਣੀ ਭੁਲਿ ਭੁਲਿ ਪਛੋਤਾਣੀ ॥੧॥

Udar hans cẖali▫ā furmā▫i▫ā bẖasmai bẖasam samāṇī.  Nānak sacẖe nām vihūṇī bẖul bẖul pacẖẖoṯāṇī. ||1||

 

(Hans) the soul (uddar-i = flies, chaliaa = goes) leaves the body (phurmaaiaa) on orders of the Almighty and (bhasam) dust – the body of clay – (samaani) mixes (bhasma) with, i.e. is reduced to dust – without the soul.

The soul-wife (vihooni) bereft – of living by – Naam (bhul-i bhul-i) keeps straying and (pachhotaani) repents, says Guru Nanak. 1.

 

ਸੁਣਿ ਨਾਹ ਪਿਆਰੇ ਇਕ ਬੇਨੰਤੀ ਮੇਰੀ ॥ ਤੂ ਨਿਜ ਘਰਿ ਵਸਿਅੜਾ ਹਉ ਰੁਲਿ ਭਸਮੈ ਢੇਰੀ ॥

Suṇ nāh pi▫āre ik benanṯī merī.  Ŧū nij gẖar vasi▫aṛā ha▫o rul bẖasmai dẖerī.

 

O (piaarey) dear (naah) Master, (sun-i = listen) this is (meyri) my (ik = one) only (beynanti) supplication: (Too) You (vasiarra = live) remain in Your (nij) own (ghar-i) home, i.e. in one stable eternal state, while (hau) I (rul-i) wander here and there and become (ddheyri) a heap (bhasmai) of dust, – please save me from this.

 

ਬਿਨੁ ਅਪਨੇ ਨਾਹੈ ਕੋਇ ਨ ਚਾਹੈ ਕਿਆ ਕਹੀਐ ਕਿਆ ਕੀਜੈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਸਨ ਰਸੁ ਰਸਨਾ ਗੁਰ ਸਬਦੀ ਰਸੁ ਪੀਜੈ ॥

Bin apne nāhai ko▫e na cẖāhai ki▫ā kahī▫ai ki▫ā kījai. Amriṯ nām rasan ras rasnā gur sabḏī ras pījai.

 

Question: (Koey na) no one (bin-u) except (apnai) one’s own (naahai) Master (chaahai) wants, i.e. cares for, one; (kiaa) what should one (kaheeai) say or (keejai) do – to be acceptable to the Master?

Answer: (Amrit) the life-giving Naam is the most sublime (ras-u) elixir of (rasan) of all elixirs; we should (peejai) drink that (ras-u) elixir, i.e. live by Naam, (sabdi = with the word) with guidance of (gur) the guru – this is how one obviates births and deaths and should be practiced.

 

ਵਿਣੁ ਨਾਵੈ ਕੋ ਸੰਗਿ ਨ ਸਾਥੀ ਆਵੈ ਜਾਇ ਘਨੇਰੀ ॥ ਨਾਨਕ ਲਾਹਾ ਲੈ ਘਰਿ ਜਾਈਐ ਸਾਚੀ ਸਚੁ ਮਤਿ ਤੇਰੀ ॥੨॥

viṇ nāvai ko sang na sāthī āvai jā▫e gẖanerī. Nānak lāhā lai gẖar jā▫ī▫ai sācẖī sacẖ maṯ ṯerī. ||2||

 

There is (ko na = not any) no (sang-i) companion or (saathi) friend to save from births and deaths, (ghaneyri) plenty of humankind (aavai = comes, jaaey = goes) remains in cycles of births and deaths – by neglecting to live by Naam.

O (sach-u) Eternal Master, (teyri) Your (mat-i) counsel given to the soul is (saachi = true/correct) the right one to follow; one should (lai) take (laaha) benefit of practice of Naam and (jaaeeai) go (ghar-i) home – where we came from, i.e. merge in the Creator, says Guru Nanak. 2.

 

ਸਾਜਨ ਦੇਸਿ ਵਿਦੇਸੀਅੜੇ ਸਾਨੇਹੜੇ ਦੇਦੀ ॥ ਸਾਰਿ ਸਮਾਲੇ ਤਿਨ ਸਜਣਾ ਮੁੰਧ ਨੈਣ ਭਰੇਦੀ ॥

Sājan ḏes viḏesī▫aṛe sānehṛe ḏeḏī.  Sār samāle ṯin sajṇā munḏẖ naiṇ bẖareḏī.

 

(Saajan) the friend Almighty (des-i = in the country) is within has become (videseseearrey = foreigner) is forgotten; and then she (deydi) sends (saaneyharrey) messages – supplicates IT to manifest in the mind.

She (saar-i) remembers (tin) that (sajna) friend, (samaaley = takes care/keeps in mind) recalls IT’s (gun) virtues (bharedi = filling) with tearful (naain) eyes, i.e. is sad.

 

ਮੁੰਧ ਨੈਣ ਭਰੇਦੀ ਗੁਣ ਸਾਰੇਦੀ ਕਿਉ ਪ੍ਰਭ ਮਿਲਾ ਪਿਆਰੇ ॥ ਮਾਰਗੁ ਪੰਥੁ ਨ ਜਾਣਉ ਵਿਖੜਾ ਕਿਉ ਪਾਈਐ ਪਿਰੁ ਪਾਰੇ ॥

Munḏẖ naiṇ bẖareḏī guṇ sāreḏī ki▫o parabẖ milā pi▫āre.  Mārag panth na jāṇa▫o vikẖ▫ṛā ki▫o pā▫ī▫ai pir pāre.

 

Question: (Bhareydi = filled) with tearful (nain) eyes, (mundh) the soul-woman (saareydi) recalls IT’s (gun) virtues and says (kio) how do I (milaa) meet (piaarey) the Beloved.

I am told (maarag-u, panth-u) the path to IT is (vikhhrra) difficult, I do not (jaanau) know – how to go over it, and (paaeeai) find (pir-u) the Almighty-husband (paaro) at the far end, i.e. I am separated from the Almighty by the hard-to-overcome temptations in the world-play and do not know how to overcome them.

 

ਸਤਿਗੁਰ ਸਬਦੀ ਮਿਲੈ ਵਿਛੁੰਨੀ ਤਨੁ ਮਨੁ ਆਗੈ ਰਾਖੈ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਮਹਾ ਰਸ ਫਲਿਆ ਮਿਲਿ ਪ੍ਰੀਤਮ ਰਸੁ ਚਾਖੈ ॥੩॥

Saṯgur sabḏī milai vicẖẖunnī ṯan man āgai rākẖai. Nānak amriṯ birakẖ mahā ras fali▫ā mil parīṯam ras cẖākẖai. ||3||

 

Answer: (Vichhuni) the separated woman can (milai) meet the Almighty-husband (sabdi = with the words) if she follows guidance of (satigur) the true guru and (raakhai) places (tan-u) the body and (man-u) the mind (aagai) in front of, i.e. dedicates thoughts and deeds to, the Almighty.

The Almighty is like (birakh-u) a tree (phaliaa) loaded with fruits of (maha) very (amrit = sweet) enjoyable (ras-u) taste; s/he can (chaakhai = taste) enjoy (ras-u) the taste, i.e. the Almighty is the source of bliss which is enjoyed/experienced, on (mil-i) finding (preetam) the Beloved, says Guru Nanak. 3.

 

ਮਹਲਿ ਬੁਲਾਇੜੀਏ ਬਿਲਮੁ ਨ ਕੀਜੈ ॥

Mahal bulā▫iṛī▫e bilam na kījai.

 

If you are fortunate to (bulaairree-ey) be called (mahal-i) to the palace, (na keejai) do not (bilam-u) delay, i.e. start living by Naam when the motivation comes, o soul-wife.

 

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ਅਨਦਿਨੁ ਰਤੜੀਏ ਸਹਜਿ ਮਿਲੀਜੈ ॥

An▫ḏin raṯ▫ṛī▫e sahj milījai.

 

One who is (andin-u = everyday) ever (ratarreeay) imbued with love of, i.e. lives by virtues and commands of, the Almighty, she (mileejai) finds the Almighty (sahj-i) naturally.

 

ਸੁਖਿ ਸਹਜਿ ਮਿਲੀਜੈ ਰੋਸੁ ਨ ਕੀਜੈ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮਾਣੀ ॥ ਸਾਚੈ ਰਾਤੀ ਮਿਲੈ ਮਿਲਾਈ ਮਨਮੁਖਿ ਆਵਣ ਜਾਣੀ ॥

Sukẖ sahj milījai ros na kījai garab nivār samāṇī.  Sācẖai rāṯī milai milā▫ī manmukẖ āvaṇ jāṇī.

 

One (mileejai) finds the Almighty (sukh-i) comfortably and (sahj-i) naturally when one (nivaar-i) gives up (garab-u) vanity, and then there is no (keejai = do, ros-u = anger) complaining.

The soul (raati) imbued with love of (saachai) the Eternal, (milai) finds the guru with whose guidance she (milaai) is united with the Almighty – and is not reborn; but (manmukh-i) self-willed – one who does not follow the guru – loses the way, cannot attain union with the Creator and -, remains in cycles of (aavaan = coming, jaani = going) births and deaths.

 

ਜਬ ਨਾਚੀ ਤਬ ਘੂਘਟੁ ਕੈਸਾ ਮਟੁਕੀ ਫੋੜਿ ਨਿਰਾਰੀ ॥ ਨਾਨਕ ਆਪੈ ਆਪੁ ਪਛਾਣੈ ਗੁਰਮੁਖਿ ਤਤੁ ਬੀਚਾਰੀ ॥੪॥੪॥

Jab nācẖī ṯab gẖūgẖat kaisā matukī foṛ nirārī.  Nānak āpai āp pacẖẖāṇai gurmukẖ ṯaṯ bīcẖārī. ||4||4||

 

(Jab) when a woman (naachi) dances (tab) then (kaisa) why (ghooghatt-u) the veil, i.e. do not care what the world may say; she should (phorr-i) break (mattuki) the pitcher and be (niraari = different) away, i.e. ignore what people say.

If she (bechaari) reflects on (tat-u = essence) Naam (gurmukh-i) with the guru’s guidance; then s/he (pachhaanai) can recognize/understand (aapu) the self, i.e. find the Almighty within, (aapai = on her own) effortlessly, says Guru Nanak. 4. 4.