SGGS pp 1394-1396, Svaeeay Mehley Teejey Key, 10-22 of 22.

 

Note: The previous nine Svaeeay are by Kal Sahaar; the next five are by Jaalap.

 

ਚਰਣ ਤ ਪਰ ਸਕਯਥ ਚਰਣ ਗੁਰ ਅਮਰ ਪਵਲਿ ਰਯ ॥ ਹਥ ਤ ਪਰ ਸਕਯਥ ਹਥ ਲਗਹਿ ਗੁਰ ਅਮਰ ਪਯ ॥

Cẖaraṇ ṯa par sakyath cẖaraṇ gur amar paval ra▫y.  Hath ṯa par sakyath hath lagėh gur amar pa▫y.

 

(Charan) the feet are (par) well (sakyath) used if (charan) the feet (ray) move/walk on (paval) the path shown by (gur) Guru (amar) Amardas.

(Hath) hands are (par) well (sakyath) used if (hath) the hands (lagah-i) touch (pay) feet of, i.e. if one acts in obedience to, Guru Amardas.

 

ਜੀਹ ਤ ਪਰ ਸਕਯਥ ਜੀਹ ਗੁਰ ਅਮਰੁ ਭਣਿਜੈ ॥ ਨੈਣ ਤ ਪਰ ਸਕਯਥ ਨਯਣਿ ਗੁਰੁ ਅਮਰੁ ਪਿਖਿਜੈ ॥ ਸ੍ਰਵਣ ਤ ਪਰ ਸਕਯਥ ਸ੍ਰਵਣਿ ਗੁਰੁ ਅਮਰੁ ਸੁਣਿਜੈ ॥

Jīh ṯa par sakyath jīh gur amar bẖaṇijai.  Naiṇ ṯa par sakyath na▫yaṇ gur amar pikẖijai.  Sarvaṇ ṯa par sakyath sarvaṇ gur amar suṇijai.

 

(Jeeh) the tongue is well used if the tongue (bhanijai = utters) praises virtues of Guru Amardas – and one emulates them.

(Nain) the eyes are well (sakyath) use if (nayan-i) the eyes (pikhijai) see example of Guru Amardas – and one follows him.

(Sravan) the ears are well used if (sravan-i) the ears (sunijai) listen to instructions of Guru Amardas – and one follows him.

 

ਸਕਯਥੁ ਸੁ ਹੀਉ ਜਿਤੁ ਹੀਅ ਬਸੈ ਗੁਰ ਅਮਰਦਾਸੁ ਨਿਜ ਜਗਤ ਪਿਤ ॥ ਸਕਯਥੁ ਸੁ ਸਿਰੁ ਜਾਲਪੁ ਭਣੈ ਜੁ ਸਿਰੁ ਨਿਵੈ ਗੁਰ ਅਮਰ ਨਿਤ ॥੧॥੧੦॥

Sakyath so hī▫o jiṯ hī▫a basai gur Amarḏās nij jagaṯ piṯ.  Sakyath so sir jālap bẖaṇai jo sir nivai gur amar niṯ. ||1||10||

 

(S-u) that (heeo) mind is (par) really (sakyath) successful in finding the Almighty by (jit) which Guru Amardas (nij) himself the embodiment of the Almighty (pit) father of (jagat = world) all (basai) abides, i.e. is remembered and obeyed.

(Bhanai) says Jaalap: (Su) that (sir-u) head is (sakyath) is well used (j-u) which (sir-u) head (nit) ever (nivai) bows to, i.e. respects and obeys, Guru Amardas. 1. 10.

 

ਤਿ ਨਰ ਦੁਖ ਨਹ ਭੁਖ ਤਿ ਨਰ ਨਿਧਨ ਨਹੁ ਕਹੀਅਹਿ ॥ ਤਿ ਨਰ ਸੋਕੁ ਨਹੁ ਹੂਐ ਤਿ ਨਰ ਸੇ ਅੰਤੁ ਨ ਲਹੀਅਹਿ ॥

Ŧė nar ḏukẖ nah bẖukẖ ṯė nar niḏẖan nahu kahī▫ahi.   Ŧė nar sok nahu hu▫ai ṯė nar se anṯ na lahī▫ah.

 

(T-i) those (nar) persons have (nah) no (dukh) distress or (bhukh = hunger) craving; and (t-i) those persons are (nah-u) not (kaheeah-i) called (nidhan = bereft of money) poor.

(Sok-u) sorrow does not (hooai = happen) afflict those persons; and (ant-u = extent) worth of those persons cannot (laheeah-i) cannot be measured/estimated.

 

ਤਿ ਨਰ ਸੇਵ ਨਹੁ ਕਰਹਿ ਤਿ ਨਰ ਸਯ ਸਹਸ ਸਮਪਹਿ ॥ ਤਿ ਨਰ ਦੁਲੀਚੈ ਬਹਹਿ ਤਿ ਨਰ ਉਥਪਿ ਬਿਥਪਹਿ ॥

Ŧė nar sev nahu karahi ṯė nar sa▫y sahas sampėh.   Ŧė nar ḏulīcẖai bahėh ṯė nar uthap bithpahi.

 

(T-i) those (nar) persons (karah-i) do (nah-u) not (seyv) serve others for money; instead such (nar) persons (sampah-i) give to (say) hundreds and (sahas) thousands.

Those persons (bahah-i) sit (duleechai) on carpets, i.e. live in comfort/peace; they have the authority/status to (uthap-i) uninstall or (bithaph-i) install, i.e. layoff or employ others.

 

ਸੁਖ ਲਹਹਿ ਤਿ ਨਰ ਸੰਸਾਰ ਮਹਿ ਅਭੈ ਪਟੁ ਰਿਪ ਮਧਿ ਤਿਹ ॥ ਸਕਯਥ ਤਿ ਨਰ ਜਾਲਪੁ ਭਣੈ ਗੁਰ ਅਮਰਦਾਸੁ ਸੁਪ੍ਰਸੰਨੁ ਜਿਹ ॥੨॥੧੧॥

Sukẖ lahėh ṯė nar sansār mėh abẖai pat rip maḏẖ ṯih.   Sakyath ṯė nar jālap bẖaṇai gur Amarḏās suparsan jih. ||2||11||

 

(T-i) those (nar) persons (lahah-i = take) experience peace (mah-i) in (sansaar = world) life; (tih) they wear (patt) silk clothes, are (abhai) fearless, i.e. by obedience to Naam, while being (madh-i) amongst (rip = enemies) temptations of the world.

(T-i) such (nar) persons with (jih) whom Guru Amardas is (suprasa’nn) well pleased to guide, they are (sakyath) successful – in finding the Almighty -, (bhanai) says Jaalap, the bard. 2. 11.

 

ਤੈ ਪਢਿਅਉ ਇਕੁ ਮਨਿ ਧਰਿਅਉ ਇਕੁ ਕਰਿ ਇਕੁ ਪਛਾਣਿਓ ॥ ਨਯਣਿ ਬਯਣਿ ਮੁਹਿ ਇਕੁ ਇਕੁ ਦੁਹੁ ਠਾਂਇ ਨ ਜਾਣਿਓ ॥

Ŧai padẖi▫a▫o ik man dẖari▫a▫o ik kar ik pacẖẖāṇi▫o.  Na▫yaṇ ba▫yaṇ muhi ik ik ḏuhu ṯẖāʼn▫e na jāṇi▫o.

 

Guru Amardas, (tai) you (paddhiau) read, i.e. make yourself aware of Naam of (ik-u) one Almighty, (dhario) keep (ik-u) one Naam (man-i) in mind, and (pachhaanio) recognize (ik-u) the One Almighty, (kar-i) as (ik-u) the lone Master.

You see (ik-u) the One Almighty (nayan-i) by the eyes and praise the One (bayan-i) in speech by (muh-i) by the mouth; you do not (jaanio) know/recognize (duhu= two) a second (tthaa’ney = place) master than (ik-u) the One.

 

ਸੁਪਨਿ ਇਕੁ ਪਰਤਖਿ ਇਕੁ ਇਕਸ ਮਹਿ ਲੀਣਉ ॥ ਤੀਸ ਇਕੁ ਅਰੁ ਪੰਜਿ ਸਿਧੁ ਪੈਤੀਸ ਨ ਖੀਣਉ ॥

Supan ik parṯakẖ ik ikas mėh līṇa▫o.  Ŧīs ik ar panj siḏẖ paiṯīs na kẖīṇa▫o.

 

You see (ik-u) the One (supan-i) in dream and (ik-u) the One (partakh-i) by direct experience; you remain (leenau) absorbed (mah-i) in (ikas) the One Almighty.

You are absorbed in (ik-u = one) the Almighty (tees) thirty days of the month, see the physical creation of (panj-i) five elements – earth, water, air, fire/energy and space – as (sidh-u) as manifestation of the Creator;(ar-u) and see (paitees) thirty five letters of the vernacular alphabet praising (na not, kheenau = destroyed) the Eternal. (Note: Like Guru Nanak, Guru Amardas also wrote Pattee likhee = wrote on the tablet, using the letters of the alphabet to praise the Almighty).

 

ਇਕਹੁ ਜਿ ਲਾਖੁ ਲਖਹੁ ਅਲਖੁ ਹੈ ਇਕੁ ਇਕੁ ਕਰਿ ਵਰਨਿਅਉ ॥ ਗੁਰ ਅਮਰਦਾਸ ਜਾਲਪੁ ਭਣੈ ਤੂ ਇਕੁ ਲੋੜਹਿ ਇਕੁ ਮੰਨਿਅਉ ॥੩॥੧੨॥

Ikahu jė lākẖ lakẖahu alakẖ hai ik ik kar varni▫a▫o. Gur Amarḏās jālap bẖaṇai ṯū ik loṛėh ik manni▫a▫o. ||3||12||

 

The Almighty (j-i) whose (ikahu) One existence (lakhah-u) is seen (lakh-u) a lakh, (hai) is (alakh-u) indescribable, but you (varniau = told) described (kar-i) showing IT in (ik-u ik-u = each one) every form.

O Guru Amardas, (too) you (lorrah-i = seek) look to the One and (mannio) have faith in/obey (ik-u) the One Almighty, (bhanai) says Jaalap. 3. 12.

 

ਜਿ ਮਤਿ ਗਹੀ ਜੈਦੇਵਿ ਜਿ ਮਤਿ ਨਾਮੈ ਸੰਮਾਣੀ ॥ ਜਿ ਮਤਿ ਤ੍ਰਿਲੋਚਨ ਚਿਤਿ ਭਗਤ ਕੰਬੀਰਹਿ ਜਾਣੀ ॥

Jė maṯ gahī Jaiḏev jė maṯ nāmai sammāṇī.   Jė maṯ Ŧrilocẖan cẖiṯ bẖagaṯ kambīrėh jāṇī.

 

(Mat-i) the faith (j-i) which the devotee Jaidev (gahee) held and which faith (sammaanee) was contained in mind of the devotee (naamai) Namdev.

The faith which was (chit-i) in mind of the devotee Trilochan, (bhagat) the devotee (kambeerah-i) Kabir also (jaanee = knew) held.

 

ਰੁਕਮਾਂਗਦ ਕਰਤੂਤਿ ਰਾਮੁ ਜੰਪਹੁ ਨਿਤ ਭਾਈ ॥ ਅੰਮਰੀਕਿ ਪ੍ਰਹਲਾਦਿ ਸਰਣਿ ਗੋਬਿੰਦ ਗਤਿ ਪਾਈ ॥

Rukmāʼngaḏ karṯūṯ rām jampahu niṯ bẖā▫ī.   Ammrīk parahlāḏ saraṇ gobinḏ gaṯ pā▫ī.

 

The faith by which of the king Rukmaand (kartoot-i = actions) practiced and asked others to (nit) ever (jampahau) remember/obey the Almighty, o (bhaee) brethren.

The devotees Amreek and Prahilad had the same faith and placed themselves (saran-i = sanctuary) care and obedience of (gobind = master of the world) the Almighty and (paaee) obtained (gat-i) emancipation.

 

ਤੈ ਲੋਭੁ ਕ੍ਰੋਧੁ ਤ੍ਰਿਸਨਾ ਤਜੀ ਸੁ ਮਤਿ ਜਲ੍ਯ੍ਯ ਜਾਣੀ ਜੁਗਤਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਨਿਜ ਭਗਤੁ ਹੈ ਦੇਖਿ ਦਰਸੁ ਪਾਵਉ ਮੁਕਤਿ ॥੪॥੧੩॥

Ŧai lobẖ kroḏẖ ṯarisnā ṯajī so maṯ jal▫y jāṇī jugaṯ.   Gur Amarḏās nij bẖagaṯ hai ḏekẖ ḏaras pāva▫o mukaṯ. ||4||13||

 

(Tai) you (jaanee = known) understood (jugat-i) the method of living by (su) that (mat-i) faith, (tajee) gave up (lobh-u) greed, (krodh-u) anger (trisna) craving, says (jalh) Jaalap.

Guru Amardas is (bhagat) the devotee of (nij = self) the Almighty; (deykh-i) seeing his (daras = sight) example and following him, I (paavau) obtain (mukat-i) emancipation from temptations – Jaalap says. 4.13.

 

ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਪੁਹਮਿ ਪਾਤਿਕ ਬਿਨਾਸਹਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਸਿਧ ਸਾਧਿਕ ਆਸਾਸਹਿ ॥

Gur Amarḏās parsī▫ai puham pāṯik bināsėh.  Gur Amarḏās parsī▫ai siḏẖ sāḏẖik āsāsėh.

 

(Parseeai) by seeing and following the example of (gur-u) guru Amardas, (paatik) wrongdoings (puham-i = of the world) of life (binaasah-i = destroyed) are given up.

(Sidh) Yogis and (saadhik) seekers, i.e. those seeking Divine vision, (aasaasah-i) yearn to (parseeai) see/follow the example of Guru Amardas.

 

ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਧਿਆਨੁ ਲਹੀਐ ਪਉ ਮੁਕਿਹਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਅਭਉ ਲਭੈ ਗਉ ਚੁਕਿਹਿ ॥

Gur Amarḏās parsī▫ai ḏẖi▫ān lahī▫ai pa▫o mukihi.  Gur Amarḏās parsī▫ai abẖa▫o labẖai ga▫o cẖukihi.

 

By seeing and following the example of Guru Amardas, one (laheeai) attains (dhiaan-u) focus on living by Naam/Divine virtues and commandments, and (pau) falling into vices – and hence being in cycles of births and deaths, (mukah-i) ends. 

By seeing and following the example of Guru Amardas, one (labhai) finds (abhau = fearless) the Almighty and (gau = going) wandering in cycles of births and deaths (chukih-i) ends.

 

Page 1395

 

ਇਕੁ ਬਿੰਨਿ ਦੁਗਣ ਜੁ ਤਉ ਰਹੈ ਜਾ ਸੁਮੰਤ੍ਰਿ ਮਾਨਵਹਿ ਲਹਿ ॥ ਜਾਲਪਾ ਪਦਾਰਥ ਇਤੜੇ ਗੁਰ ਅਮਰਦਾਸਿ ਡਿਠੈ ਮਿਲਹਿ ॥੫॥੧੪॥

Ik binn ḏugaṇ jo ṯa▫o rahai jā sumanṯar mānvahi lėh.  Jālpā paḏārath iṯ▫ṛe gur Amarḏās diṯẖai milėh. ||5||14||

 

(Bi’nn-i = without) not obeying (ik-u) the One Almighty thinking of (dugan = second) other idea, (j-u) which keeps one in cycles of births and deaths, (rahai) stops only (tau) then, (ja) when (maanvah-i) the person (lah-i) receives (sumantr-i) good mantra, i.e. guidance of the guru.

(Itrrey) all these (padaarath = substances) traits are (milah-i) obtained (dditthai) by seeing and following the example of Guru Amardas. 5. 14.

 

Note: After the five Swayey by Jaalap above, the next tree are by the Bhatt Keerat.

 

ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ਸੁ ਦ੍ਰਿੜੁ ਨਾਨਕਿ ਸੰਗ੍ਰਹਿਅਉ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਲਹਣਾ ਪ੍ਰਗਟਿ ਤਾਸੁ ਚਰਣਹ ਲਿਵ ਰਹਿਅਉ ॥

Sacẖ nām karṯār so ḏariṛ Nānak sangar▫hi▫a▫o.  Ŧā ṯe angaḏ lahṇā pargat ṯās cẖarṇah liv rahi▫a▫o.

 

Guru (nanak-i) Nanak (sangrahio) well imbibed, and (sudrirr-u) developed firm commitment to, (sach-u = true) the ever applicable (naam-u) Naam/virtues and commandments of (kartaar-u) the Creator.

(Tey) from (ta = that) him Lahnaa (pragatt-i) manifested as Guru Angad who (rahio) maintained (liv) focus (charnah) on feet/teachings of (taas-u = that) Guru Nanak.

 

ਤਿਤੁ ਕੁਲਿ ਗੁਰ ਅਮਰਦਾਸੁ ਆਸਾ ਨਿਵਾਸੁ ਤਾਸੁ ਗੁਣ ਕਵਣ ਵਖਾਣਉ ॥ ਜੋ ਗੁਣ ਅਲਖ ਅਗੰਮ ਤਿਨਹ ਗੁਣ ਅੰਤੁ ਨ ਜਾਣਉ ॥

Ŧiṯ kul gur Amarḏās āsā nivās ṯās guṇ kavaṇ vakẖāṇa▫o.  Jo guṇ alakẖ agamm ṯinah guṇ anṯ na jāṇa▫o.

 

In (tit-u) that (kul-i) lineage came Guru Amardas (nivaas-u = abode) the source of (aasaa = hope) fulfilling wishes; (kavan) what all (gun) virtues of (taas-u) his can I (vakhaanau) narrate.

He has the same (gun) virtues as of (alakh = without signs) the Formless and (agamm) beyond reach/comprehension Almighty, and I do not (jaanau) know (ant-u = limit) the count (tinah) of those (gun) virtues.

 

ਬੋਹਿਥਉ ਬਿਧਾਤੈ ਨਿਰਮਯੌ ਸਭ ਸੰਗਤਿ ਕੁਲ ਉਧਰਣ ॥ ਗੁਰ ਅਮਰਦਾਸ ਕੀਰਤੁ ਕਹੈ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਤੁਅ ਪਾ ਸਰਣ ॥੧॥੧੫॥

Bohitha▫o biḏẖāṯai niramyou sabẖ sangaṯ kul uḏẖraṇ.  Gur Amarḏās kīraṯ kahai ṯarāhi ṯarāhi ṯu▫a pā saraṇ. ||1||15||

 

(Bidhaatai) the Creator (nimayo) has made teachings of the guru (bohithau) the ship for (sabh) the whole (sangat-i = congregation) the faithful for (kul = lineage) generations.

(Kahai) says Keerat: Guru Amardas, (traah-i traah-i) I am in deep agony and need urgent help; I place myself (pa) in (tu-a) your (saran = sanctuary) care, please save me from temptations of the world. 1.15.

 

ਆਪਿ ਨਰਾਇਣੁ ਕਲਾ ਧਾਰਿ ਜਗ ਮਹਿ ਪਰਵਰਿਯਉ ॥ ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਜੋਤਿ ਜਗ ਮੰਡਲਿ ਕਰਿਯਉ ॥

Āp narā▫iṇ kalā ḏẖār jag mėh parvari▫ya▫o.  Nirankār ākār joṯ jag mandal kari▫ya▫o.

 

(Naraain-u) the Almighty (aap-i) IT-self (kalaa dhaar-i) used IT’s powers and (parvariyau) took physical form (mah) in (jag) the world – as Guru.

(Nirankaar-i) the Formless Almighty taking (aakaar-u) form of the Guru (jot-i = light, kariyau = mde) lit up (jag manddal-i) the world region, i.e. made people aware of Naam/Divine virtues and commands through the guru’s teachings.

 

ਜਹ ਕਹ ਤਹ ਭਰਪੂਰੁ ਸਬਦੁ ਦੀਪਕਿ ਦੀਪਾਯਉ ॥ ਜਿਹ ਸਿਖਹ ਸੰਗ੍ਰਹਿਓ ਤਤੁ ਹਰਿ ਚਰਣ ਮਿਲਾਯਉ ॥

Jah kah ṯah bẖarpūr sabaḏ ḏīpak ḏīpā▫ya▫o.  Jih sikẖah sangarahi▫o ṯaṯ har cẖaraṇ milā▫ya▫o.

 

(Sabad-u = word) the guru’s teachings acting (daapak-i) as lamp (deepaayau) have lit up human minds to realize that the Almighty is (bharpoor-u = filling) present (jah kah) wherever one looks.

(Sikhah) the Sikhs/disciples (jih) who (sangrahio) well imbibed the guru’s teachings, are (tat-u) quickly (miliaayau) led to (charan = feet) presence of (har-i) the Almighty.

 

ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰ੍ਯ੍ਯਿਉ ਅੰਗਦ ਲਹਣੇ ਸੰਗਿ ਹੁਅ ॥ ਗੁਰ ਅਮਰਦਾਸ ਤਾਰਣ ਤਰਣ ਜਨਮ ਜਨਮ ਪਾ ਸਰਣਿ ਤੁਅ ॥੨॥੧੬॥

Nānak kul nimmal avṯar▫yi▫o angaḏ lahṇe sang hu▫a.  Gur Amarḏās ṯāraṇ ṯaraṇ janam janam pā saraṇ ṯu▫a. ||2||16||

 

(Hua) by being (sang-i) in company (lahney) of Lahna who became Guru Angad, O Guru Amardas, you became (taran) the ship (taaran) to ferry people across the world-ocean; may I be (pa) under (tua) your (saran-i = sanctuary) guidance in (janam janam) birth after birth. 2. 16.

 

ਜਪੁ ਤਪੁ ਸਤੁ ਸੰਤੋਖੁ ਪਿਖਿ ਦਰਸਨੁ ਗੁਰ ਸਿਖਹ ॥ ਸਰਣਿ ਪਰਹਿ ਤੇ ਉਬਰਹਿ ਛੋਡਿ ਜਮ ਪੁਰ ਕੀ ਲਿਖਹ ॥

Jap ṯap saṯ sanṯokẖ pikẖ ḏarsan gur sikẖah.  Saraṇ parėh ṯe ubrahi cẖẖod jam pur kī likẖah.

 

(Sikhah) Sikhs/disciples of (gur) the guru feel (santokh-u = contentment) satisfied to (darsan-u = sight) see and follow example of the guru rather than do (japu) recite mantras, practice (tapu) austerities or (sat-u) give charity as means to find God.

Those who (parah-i) place themselves (saran-i = sanctuary) in care and obedience of the guru, (tey) they (ubrah-i) rise above temptations and hence are not liable to (likhah = writing) being placed under (pur = town) jurisdiction of (jam) agent of Divine justice – who does not let erring souls to reach the Almighty.

 

ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥ ਗੁਰੁ ਗਉਹਰੁ ਦਰੀਆਉ ਪਲਕ ਡੁਬੰਤ੍ਯ੍ਯਹ ਤਾਰੈ ॥

Bẖagaṯ bẖā▫e bẖarpūr riḏai ucẖrai karṯārai.   Gur ga▫uhar ḏarī▫ā▫o palak dubaʼnṯ▫yah ṯārai.

 

Guru Amardas is (bharpoor-u) filled with (bhaaey) loving (bhagat-i) devotion to the Almighty in (ridai) mind; he (uchrai = utters) praises virtues (kartaarai) of the Creator.

(Gur-u) the guru is (gauhar) is deep in virtues like a deep (dareeau) river; following his example (palak) momentarily (taarai = ferries) saves those (ddubantyah) drowning, i.e. enables to overcome the world-ocean of temptations and get to the Almighty.

 

ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰ੍ਯ੍ਯਿਉ ਗੁਣ ਕਰਤਾਰੈ ਉਚਰੈ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਅਉ ਤਿਨ੍ਹ੍ਹ ਦੁਖੁ ਦਰਿਦ੍ਰੁ ਪਰਹਰਿ ਪਰੈ ॥੩॥੧੭॥

Nānak kul nimmal avṯar▫yi▫o guṇ karṯārai ucẖrai.  Gur Amarḏās jinĥ sevi▫a▫o ṯinĥ ḏukẖ ḏariḏar parhar parai. ||3||17||

 

Guru Amardas (avtariyau) took birth, i.e. is in (ni’nmal/nirmal) the pristine (kul-i) lineage of Guru Nanak – who taught to look only to the Almighty; he (uchrai = utters) praises virtues (kartaarai) of the Creator.

(Jinh) those who (seyviau = serve) obey Guru Amardas, (tinh) their (daridr-u = poverty) being ignorant of virtues and hence (dukh-u) pangs of separation from the Almighty (parhar-i) is driven (parai) away, i.e. ends. 3. 17.

 

ਚਿਤਿ ਚਿਤਵਉ ਅਰਦਾਸਿ ਕਹਉ ਪਰੁ ਕਹਿ ਭਿ ਨ ਸਕਉ ॥ ਸਰਬ ਚਿੰਤ ਤੁਝੁ ਪਾਸਿ ਸਾਧਸੰਗਤਿ ਹਉ ਤਕਉ ॥

Cẖiṯ cẖiṯva▫o arḏās kaha▫o par kahi bẖė na saka▫o.  Sarab cẖinṯ ṯujẖ pās sāḏẖsangaṯ ha▫o ṯaka▫o.

 

I (chitvau) think (chit-i) in mind to (kahahu = say) make (asdaas-i) supplication to the Almighty, (par-u) but (na sakau) cannot (bh-i) even (kah-i) say, i.e. ask for anything.

For I realize that (sarab) all (chint = worries) cares are (paas-i) with (tujh-u) You, O Almighty; (hau) I (takau) see/learn this (sadhsangat-i) in holy congregation – where Divine virtues and commands are recounted and learnt to practice.

 

ਤੇਰੈ ਹੁਕਮਿ ਪਵੈ ਨੀਸਾਣੁ ਤਉ ਕਰਉ ਸਾਹਿਬ ਕੀ ਸੇਵਾ ॥ ਜਬ ਗੁਰੁ ਦੇਖੈ ਸੁਭ ਦਿਸਟਿ ਨਾਮੁ ਕਰਤਾ ਮੁਖਿ ਮੇਵਾ ॥

Ŧerai hukam pavai nīsāṇ ṯa▫o kara▫o sāhib kī sevā.  Jab gur ḏekẖai subẖ ḏisat nām karṯā mukẖ mevā.

 

O Almighty when (neesaan) a mark (pavai) made (teyrai) with Your (hukam-i) orders, i.e. when You bestow grace, (tau) then I (karau = do, seyva = service) remain in obedience of You (sahib) the Master.

(Jab) when (gur-u) the guru (karai) casts (subh) auspicious (distt-i/dristt-i) sight, i.e. is kind to guide, then I receive (meyva = fruit) gift of (naam-u) Naam (karta) the Creator (mukh-i) in mouth, i.e. I recount and practice Divine/virtues and commands.

 

ਅਗਮ ਅਲਖ ਕਾਰਣ ਪੁਰਖ ਜੋ ਫੁਰਮਾਵਹਿ ਸੋ ਕਹਉ ॥ ਗੁਰ ਅਮਰਦਾਸ ਕਾਰਣ ਕਰਣ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੪॥੧੮॥

Agam alakẖ kāraṇ purakẖ jo furmāvėh so kaha▫o.  Gur Amarḏās kāraṇ karaṇ jiv ṯū rakẖėh ṯiv raha▫o. ||4||18||

 

I (kahau) say (jo) what (agam) the unreachable/incomprehensible (alakh = without sign) Formless (purakh) all-pervasive Almighty (phurmaavah-i) commands.

O Guru Amardas, You are the embodiment of the Almighty (karan) maker of (kaaran) cause, i.e. the Creator; I (rahau) live (tiv) that way (jiv) as (too) you (rakhah-i) keep, i.e. I act by your guidance. 4. 18.

 

Note: The next two swayey are by the bard Bhikhaa.

 

ਭਿਖੇ ਕੇ ॥ ਗੁਰੁ ਗਿਆਨੁ ਅਰੁ ਧਿਆਨੁ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਵੈ ॥ ਸਚਿ ਸਚੁ ਜਾਣੀਐ ਇਕ ਚਿਤਹਿ ਲਿਵ ਲਾਵੈ ॥

Bẖikẖe ke.   Gur gi▫ān ar ḏẖi▫ān ṯaṯ si▫o ṯaṯ milāvai.  Sacẖ sacẖ jāṇī▫ai ik cẖiṯėh liv lāvai.

 

Swayey (key) of (bhikhey) Bhikhaa. Paying (dhiaan-u) attention to (giaan-u) awareness imparted by the guru, (milaavai) merges (tat) the soul (sio) with (tat-u) the Supreme Spirit.

(Sach-u) the Eternal is (jaaneeai = known) found within (sach-i = by truth) by truthful conduct; this happens when one (laavai) fixes (ik) single (chitah) minded (liv) attention – by dispelling other ideas from the mind.

 

ਕਾਮ ਕ੍ਰੋਧ ਵਸਿ ਕਰੈ ਪਵਣੁ ਉਡੰਤ ਨ ਧਾਵੈ ॥ ਨਿਰੰਕਾਰ ਕੈ ਵਸੈ ਦੇਸਿ ਹੁਕਮੁ ਬੁਝਿ ਬੀਚਾਰੁ ਪਾਵੈ ॥

Kām kroḏẖ vas karai pavaṇ udanṯ na ḏẖāvai.  Nirankār kai vasai ḏes hukam bujẖ bīcẖār pāvai.

 

One then (karai = makes) brings (kaam) desires and (krodh) anger, and does not let (pavan = air) the wavering mind (uddant) fly and (dhaavai) wander, i.e. steadfastly maintains focus on Naam/Divine virtues and commandments.

S/he (vasai) lives (deys-i) in the country, i.e. in obedience, of (nirankaar) the Formless Almighty; and (paavai) obtains (beechaar-u) understanding of his/her duties (bujh-i) by understanding (hukam-u) Divine commandments.

 

ਕਲਿ ਮਾਹਿ ਰੂਪੁ ਕਰਤਾ ਪੁਰਖੁ ਸੋ ਜਾਣੈ ਜਿਨਿ ਕਿਛੁ ਕੀਅਉ ॥ ਗੁਰੁ ਮਿਲ੍ਯ੍ਯਿਉ ਸੋਇ ਭਿਖਾ ਕਹੈ ਸਹਜ ਰੰਗਿ ਦਰਸਨੁ ਦੀਅਉ ॥੧॥੧੯॥

Kal māhi rūp karṯā purakẖ so jāṇai jin kicẖẖ kī▫a▫o.  Gur mili▫ya▫o so▫e bẖikẖā kahai sahj rang ḏarsan ḏī▫a▫o. ||1||19||

 

One (jin-i) who (keeaa) makes something (so) that person (jaanai) knows about its functions; (maah-i) in this age of (kal-i/Kaliyug) age of conflicts, Guru Amardas is (roop-u) the embodiment of (purakh-u) the all-pervasive (karta) Creator, and hence knows the ways of the world.

(Kahai) says Bhikhaa, the bard: One who (miliyau) meets (gur-u) Guru Amardas, meets (soey = that) the Almighty; Almighty within (sahj) steadfastly and (rang-i) lovingly (deeo) gives (darsan-u) vision of IT when in company of Guru. 1. 19.

 

ਰਹਿਓ ਸੰਤ ਹਉ ਟੋਲਿ ਸਾਧ ਬਹੁਤੇਰੇ ਡਿਠੇ ॥ ਸੰਨਿਆਸੀ ਤਪਸੀਅਹ ਮੁਖਹੁ ਏ ਪੰਡਿਤ ਮਿਠੇ ॥

Rahi▫o sanṯ ha▫o tol sāḏẖ bahuṯere diṯẖe.   Sani▫āsī ṯapsī▫ah mukẖahu e pandiṯ miṯẖe.

 

I (rahio) have (ttol-i) been searching for (sant = saints) true devotees of God and (ditthey) saw (bahuterey) plenty of (saadh) saints.

As also (saniaasee) ascetics, (tapseeah) practitioners of austerities and (ey) also (mitthey) sweet (mukhahu = from mouth) talking Pundits.

 

ਬਰਸੁ ਏਕੁ ਹਉ ਫਿਰਿਓ ਕਿਨੈ ਨਹੁ ਪਰਚਉ ਲਾਯਉ ॥ ਕਹਤਿਅਹ ਕਹਤੀ ਸੁਣੀ ਰਹਤ ਕੋ ਖੁਸੀ ਨ ਆਯਉ ॥

Baras ek ha▫o firi▫o kinai nahu parcẖa▫o lā▫ya▫o.   Kėhṯi▫ah kahṯī suṇī rahaṯ ko kẖusī na ā▫ya▫o.

 

(Hau) I (phirio) wandered for (eyk-u) a (baras-u) year but (laayau = put, parchau = acquaintance) found (kinai = any, nahu = not) none – who practices what s/he preaches.

I (sunee) a heard (kahtiah) words of (kahtee = saying) preaching, but seeing their (raht) practices did not (aaiaio = bring, khusee = happiness) please.

 

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ਹਰਿ ਨਾਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਤਿਨ੍ਹ੍ਹ ਕੇ ਗੁਣ ਹਉ ਕਿਆ ਕਹਉ ॥ ਗੁਰੁ ਦਯਿ ਮਿਲਾਯਉ ਭਿਖਿਆ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੨॥੨੦॥

Har nām cẖẖod ḏūjai lage ṯinĥ ke guṇ ha▫o ki▫ā kaha▫o. Gur ḏa▫yi milā▫ya▫o bẖikẖi▫ā jiv ṯū rakẖėh ṯiv raha▫o. ||2||20||

 

(Kiaa) what can (hau) I (kahahau) say about (gun) traits (key) of (tinh) those who (chhod-i) forsake living by Naam/virtues and commands of (har-i) the Almighty, i.e. less said the better about them.

O (gur-u) Guru Amardas, (dayy-i) the Almighty (milaayau = caused to meet) led me to you, I (rahau) live that way (jiv) as (too) you (rakhah-i) keep, i.e. I act by your guidance. 2. 20.

 

Note: The next Swayya is by the bard Salh. It describes how to subdue vices.

 

ਪਹਿਰਿ ਸਮਾਧਿ ਸਨਾਹੁ ਗਿਆਨਿ ਹੈ ਆਸਣਿ ਚੜਿਅਉ ॥ ਧ੍ਰੰਮ ਧਨਖੁ ਕਰ ਗਹਿਓ ਭਗਤ ਸੀਲਹ ਸਰਿ ਲੜਿਅਉ ॥

Pahir samāḏẖ sanāhu gi▫ān hai āsaṇ cẖaṛi▫a▫o.  Ḏẖaramm ḏẖanakẖ kar gahi▫o bẖagaṯ sīlah sar laṛi▫a▫o.

 

(Pahir-i) wearing (sanaah-u) the armor (samaadh-i = deep attention) of keeping other ideas out, you (charriau) mount (aasan-i = on seat) the saddle of (hai) the horse (giaan-i) of awareness of Naam.

You (gahio) hold (dhanakh-u) bow (dhramm) righteousness in (kar) hand and (larriau) fight/launch (sar-i) the arrow of (bhagat) devotion and (seelah) good conduct.

 

ਭੈ ਨਿਰਭਉ ਹਰਿ ਅਟਲੁ ਮਨਿ ਸਬਦਿ ਗੁਰ ਨੇਜਾ ਗਡਿਓ ॥ ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਪਤੁ ਪੰਚ ਦੂਤ ਬਿਖੰਡਿਓ ॥

Bẖai nirbẖa▫o har atal man sabaḏ gur nejā gadi▫o.  Kām kroḏẖ lobẖ moh apaṯ pancẖ ḏūṯ bikẖandi▫o.

 

Obedience to (sabad-i = of word) commands of (nirbhau = fearless – answerable to none) the highest (attal-u = inevitable) Eternal (har-i) Almighty Master is (neyjaa) the spear you (gaddio) pierce into the vices which makes you (nirbhau = fearless) free of their (bhai) fear, i.e. obedience to Naam/Divine commandments makes one immune to temptations.

You have thus (bikhanddio = destroyed) subdued (panch) the five (doot = messengers of evil) vices of (kaam) lust, (krodh) anger, (lobh) greed, (moh) worldly attachments and (apat-u = self-importance) vanity – which are impediments to finding the Almighty.

 

ਭਲਉ ਭੂਹਾਲੁ ਤੇਜੋ ਤਨਾ ਨ੍ਰਿਪਤਿ ਨਾਥੁ ਨਾਨਕ ਬਰਿ ॥ ਗੁਰ ਅਮਰਦਾਸ ਸਚੁ ਸਲ੍ਯ੍ਯ ਭਣਿ ਤੈ ਦਲੁ ਜਿਤਉ ਇਵ ਜੁਧੁ ਕਰਿ ॥੧॥੨੧॥

Bẖala▫o bẖūhāl ṯejo ṯanā nripṯ nāth Nānak bar.  Gur Amarḏās sacẖ sal▫y bẖaṇ ṯai ḏal jiṯa▫o iv juḏẖ kar. ||1||21||

 

O Guru Amardas, (tanaa) the son (teyjo) Tej Bhan, you are (bhoohaal-u/bhoopaal = sustainer of the earth) king/sublime in (bhalau) the Bhalaa clan, attaining the high status (naath-u) the master of (nripat-i) kings, i.e. the guru, with (bar-i = boon) blessings of Guru Nanak.

(Bhan-i) says the bard Salh: Guru Ramdas, by (iv) thus (kar-i) waging (judh-u) war, (tai) you have (sach-u) truly (jitau = won) defeated (dal) the army/horde of temptations, i.e. you lead a pristine life. 1. 21.

 

Note: The next Svaeeaa is by the bard Bhal.

 

ਘਨਹਰ ਬੂੰਦ ਬਸੁਅ ਰੋਮਾਵਲਿ ਕੁਸਮ ਬਸੰਤ ਗਨੰਤ ਨ ਆਵੈ ॥ ਰਵਿ ਸਸਿ ਕਿਰਣਿ ਉਦਰੁ ਸਾਗਰ ਕੋ ਗੰਗ ਤਰੰਗ ਅੰਤੁ ਕੋ ਪਾਵੈ ॥

Gẖanhar būnḏ basu▫a romāval kusam basanṯ gananṯ na āvai.  Rav sas kiraṇ uḏar sāgar ko gang ṯarang anṯ ko pāvai.

 

The way (boond) drops of (ghanhar) rain, (romaaval-i) vegetation on (basua/basudha) earth and (kusam) flowers in (basant) spring are (na aavai = not possible) beyond (ganant) count.

And like (ko = who?) no one can (paavai) find/know (ant-u) limit/count of (kiran-i) rays (rav-i) of the sun and (sas-i) moon, or (udar-u) stomach (ko) of, i.e. the quantity of water in, (saagar) oceans or (tarang) waves in (gang) river Ganga, i.e. rivers.

 

ਰੁਦ੍ਰ ਧਿਆਨ ਗਿਆਨ ਸਤਿਗੁਰ ਕੇ ਕਬਿ ਜਨ ਭਲ੍ਯ੍ਯ ਉਨਹ ਜੋੁ ਗਾਵੈ ॥ ਭਲੇ ਅਮਰਦਾਸ ਗੁਣ ਤੇਰੇ ਤੇਰੀ ਉਪਮਾ ਤੋਹਿ ਬਨਿ ਆਵੈ ॥੧॥੨੨॥

Ruḏr ḏẖi▫ān gi▫ān saṯgur ke kab jan bẖal▫y unah jo gāvai.  Bẖale Amarḏās guṇ ṯere ṯerī upmā ṯohi ban āvai. ||1||22||

 

Says (jan) humble (kab-i/kavee = poet) bard Bhal: One (j-u) who, with (dhiaan) steadfast contemplation like of (rudr) Shiva, (gaavai = sings) focuses on (giaan = knowledge) teachings, of you, (satigur) true guru, s/he understand (teyrey) your (gun) virtues.

S/he says that (teyrey) your (upma) praise (ban-i aavai) befits (toh-i) only you, i.e. there is none like you, o (bhaley) Bhalaa Gur Amardas. 1. 22.