Posts Tagged ‘SGGS p 1396’

SGGS pp 1396-1398, Svaeeay Mahley Chauthey key 1-13 of 60.

SGGS pp 1396-1399, Svaeeay Mahley Chauthey key 1-13 of 60.

 

ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ ੪     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sava▫ī▫e mahle cẖa▫uthe ke 4   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Svaeeay) verses in praise (key) of (chauthey) the fourth (mahaley = body) guru.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਇਕ ਮਨਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਧਿਆਵਉ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਹਰਿ ਗੁਣ ਸਦ ਗਾਵਉ ॥ ਗੁਨ ਗਾਵਤ ਮਨਿ ਹੋਇ ਬਿਗਾਸਾ ॥ ਸਤਿਗੁਰ ਪੂਰਿ ਜਨਹ ਕੀ ਆਸਾ ॥

Ik man purakẖ niranjan ḏẖi▫āva▫o.   Gur parsāḏ har guṇ saḏ gāva▫o.  Gun gāvaṯ man ho▫e bigāsā.   Saṯgur pūr janah kī āsā.

 

I (dhiaavau) invoke (purakh-u) the Supreme Being (niranjan-u = un-stained) pristine Almighty with (ik) single (man-i = mind) minded attention; I (sad) ever (gaavau = sing) praise (gun) virtues of (har-i) the Almighty – and emulate them – (prasaad-i) with grace/guidance of (gur) the guru.

(Gaava) singing/praising and emulating (gun) Divine virtues (hoey = happens) brings (bigaasa) happiness – by experiencing the Almighty (man-i) in the mind. (Satigur) the true guru (poor-i) fulfils (aasa) wishes (janah = of servant) of the seeker – by guiding to achieve this.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਯਉ ॥ ਅਬਿਨਾਸੀ ਅਬਿਗਤੁ ਧਿਆਯਉ ॥ ਤਿਸੁ ਭੇਟੇ ਦਾਰਿਦ੍ਰੁ ਨ ਚੰਪੈ ॥ ਕਲ੍ਯ੍ਯ ਸਹਾਰੁ ਤਾਸੁ ਗੁਣ ਜੰਪੈ ॥

Saṯgur sev param paḏ pā▫ya▫o.   Abẖināsī abigaṯ ḏẖi▫ā▫ya▫o.  Ŧis bẖete ḏāriḏar na cẖampai.   Kal▫y sahār ṯās guṇ jampai.

 

One (paayau) attains (param) the supreme (pad-u) state – of driving out other ideas/overcoming temptations and experiencing the Almighty in mind – (seyv-i = serving) by following (satigur-u) the true guru’s teachings to (dhiaayau) paying attention to (abigat-i) the Formless (abinaasee) Eternal Almighty.

(Daaridr-u = poverty) lack of – wealth of awareness of – Naam/Divine virtues and commands no longer (champai) clings/remains (bheyttey = meeting) by meeting/following (tis-u = that) the true guru, to one who (jampai) remembers/praises (gun) virtues, – and follows instructions – of (taas-u = that) the true guru, says the bard Kal Sahaar.

 

ਜੰਪਉ ਗੁਣ ਬਿਮਲ ਸੁਜਨ ਜਨ ਕੇਰੇ ਅਮਿਅ ਨਾਮੁ ਜਾ ਕਉ ਫੁਰਿਆ ॥ ਇਨਿ ਸਤਗੁਰੁ ਸੇਵਿ ਸਬਦ ਰਸੁ ਪਾਯਾ ਨਾਮੁ ਨਿਰੰਜਨ ਉਰਿ ਧਰਿਆ ॥

Jampa▫o guṇ bimal sujan jan kere ami▫a nām jā ka▫o furi▫ā.  In saṯgur sev sabaḏ ras pā▫yā nām niranjan ur ḏẖari▫ā.

 

I (jampau) praise/obey (bimal = stain-less) sublime (gun) virtues – and instructions – (keyrey) of (sujan = good person) sublime (jan) personality, (kau) to (ja) whom (amia/amrit) life-giving awareness of Naam (phuriaa) came in mind – was imparted by the third guru.

(In-i = that) Guru Ramdas (seyv-i = served) followed (satigur-u) the true guru/third guru and (paayaa) experienced (ras-u) taste/joy; he (dhariaa) kept Naam/virtues and commands of (miranjan) the pristine Almighty (ur-i) in mind, i.e. practiced Naam.

 

ਹਰਿ ਨਾਮ ਰਸਿਕੁ ਗੋਬਿੰਦ ਗੁਣ ਗਾਹਕੁ ਚਾਹਕੁ ਤਤ ਸਮਤ ਸਰੇ ॥ ਕਵਿ ਕਲ੍ਯ੍ਯ ਠਕੁਰ ਹਰਦਾਸ ਤਨੇ ਗੁਰ ਰਾਮਦਾਸ ਸਰ ਅਭਰ ਭਰੇ ॥੧॥

Har nām rasik gobinḏ guṇ gāhak cẖāhak ṯaṯ samaṯ sare. Kav kal▫y ṯẖakur harḏās ṯane gur Rāmḏās sar abẖar bẖare. ||1||

 

The fourth guru (rasik-u = lover) loved/obeyed Naam of (har-i) the Almighty; as (chaahak-u) a seeker, he (gaahak = buyer) acquired/obtained awareness of (gun) virtues/commands of (gobind = master of the world) the Almighty.

Says (kav-i/kavee) poet/bard (kalya) Kal Sahaar: O (gur) guru Ramdas (taney) son of Hardaas, you are such a guru who (bharey) fills (abhar) empty (sar) pools, i.e. imparts awareness of Naam to ignorant minds. 1.

 

ਛੁਟਤ ਪਰਵਾਹ ਅਮਿਅ ਅਮਰਾ ਪਦ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਸਦ ਭਰਿਆ ॥ ਤੇ ਪੀਵਹਿ ਸੰਤ ਕਰਹਿ ਮਨਿ ਮਜਨੁ ਪੁਬ ਜਿਨਹੁ ਸੇਵਾ ਕਰੀਆ ॥

Cẖẖutaṯ parvāh ami▫a amrā paḏ amriṯ sarovar saḏ bẖari▫ā.  Ŧe pīvėh sanṯ karahi man majan pub jinahu sevā karī▫ā.

 

(Parvaah) springs of (amia/amrit) of life-giving awareness of Naam (chtuttat) flow, bringing (pad) state of (amraa) immortality, i.e. not succumbing to temptations; (sarovar) the pool of (amrit) the life-giving elixir/Naam is (sad) ever (bhariaa) full, i.e. awareness of Naam is ever available from the true guru.

(Sant = saints) the seekers (peevah-i) drink (tey) that, and (karah-i = take, majan-u = bath) bathe (man-i) the mind with it; this is done by those (jinh-u) who (seyva = service, kareeaa = did) who obeyed the Almighty in (pub) past births, i.e. they are motivated from within.

 

ਤਿਨ ਭਉ ਨਿਵਾਰਿ ਅਨਭੈ ਪਦੁ ਦੀਨਾ ਸਬਦ ਮਾਤ੍ਰ ਤੇ ਉਧਰ ਧਰੇ ॥ ਕਵਿ ਕਲ੍ਯ੍ਯ ਠਕੁਰ ਹਰਦਾਸ ਤਨੇ ਗੁਰ ਰਾਮਦਾਸ ਸਰ ਅਭਰ ਭਰੇ ॥੨॥

Ŧin bẖa▫o nivār anbẖai paḏ ḏīnā sabaḏ maṯar ṯe uḏẖar ḏẖare.  Kav kal▫y ṯẖakur harḏās ṯane gur Rāmḏās sar abẖar bẖare. ||2||

 

Practice of Naam (nivaar-i) removes (tin) their (bhau) fear, and (deena) gives (pad-u) state of (anbhai = fearless-ness) freedom from apprehensions to (tin = them) the seekers – because they do not transgress; they (udhar) saved from the world-ocean of vices and (dharey = placed) landed on far shore by relying (maatr) only (sabad = word) the guru’s teachings.

Says (kav-i/kavee) poet/bard (kalya) Kal Sahaar: O (gur) guru Ramdas (taney) son of Hardaas, you are such a guru who (bharey) fills (abhar) empty (sar) pools, i.e. imparts awareness of Naam to ignorant minds. 2.

 

ਸਤਗੁਰ ਮਤਿ ਗੂੜ੍ਹ੍ਹ ਬਿਮਲ ਸਤਸੰਗਤਿ ਆਤਮੁ ਰੰਗਿ ਚਲੂਲੁ ਭਯਾ ॥ ਜਾਗ੍ਯ੍ਯਾ ਮਨੁ ਕਵਲੁ ਸਹਜਿ ਪਰਕਾਸ੍ਯ੍ਯਾ ਅਭੈ ਨਿਰੰਜਨੁ ਘਰਹਿ ਲਹਾ ॥

Saṯgur maṯ gūṛĥ bimal saṯsangaṯ āṯam rang cẖalūl bẖa▫yā.  Jāg▫yā man kaval sahj parkās▫yā abẖai niranjan gẖarėh lahā.

 

(Mat-i = counsel) guidance of (satgur) the true guru is (goorrh) profound, his (satsangat-i) holy congregation is (bimal) purifying; by joining which (aatam) the soul (bhayaa) becomes of (chalool-u) deep red (rang-i) color, – epitome of love.

(Man) the mind (kaval-u) lotus (jaagya = awakens) blossoms (sahj-i) naturally – all the time, and (lahaa) finds (abhai = without fear) the highest (niranjan-u) pristine Master (gharah-i = in home) within.

 

Page 1397

 

ਸਤਗੁਰਿ ਦਯਾਲਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਯਾ ਤਿਸੁ ਪ੍ਰਸਾਦਿ ਵਸਿ ਪੰਚ ਕਰੇ ॥ ਕਵਿ ਕਲ੍ਯ੍ਯ ਠਕੁਰ ਹਰਦਾਸ ਤਨੇ ਗੁਰ ਰਾਮਦਾਸ ਸਰ ਅਭਰ ਭਰੇ ॥੩॥

Saṯgur ḏa▫yāl har nām ḏariṛ▫ā▫yā ṯis parsāḏ vas pancẖ kare.  Kav kal▫y ṯẖakur harḏās ṯane gur Rāmḏās sar abẖar bẖare. ||3||

 

(Dayaal-i) the kind (satigur-i) true guru (derirrhaaya) creates firm commitment to Naam of (har-i) the Almighty; (panch) the five vices (karey = made) are brought (vas-i) under control (tis-u = that) the guru’s (prasaad-i) grace/guidance.

Says (kav-i/kavee) poet/bard (kalya) Kal Sahaar: O (gur) guru Ramdas (taney) son of Hardaas, you are such a guru who (bharey) fills (abhar) empty (sar) pools, i.e. imparts awareness of Naam to ignorant minds. 3.

 

ਅਨਭਉ ਉਨਮਾਨਿ ਅਕਲ ਲਿਵ ਲਾਗੀ ਪਾਰਸੁ ਭੇਟਿਆ ਸਹਜ ਘਰੇ ॥ ਸਤਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਯਾ ਭਗਤਿ ਭਾਇ ਭੰਡਾਰ ਭਰੇ ॥

Anbẖa▫o unmān akal liv lāgī pāras bẖeti▫ā sahj gẖare.  Saṯgur parsāḏ param paḏ pā▫yā bẖagaṯ bẖā▫e bẖandār bẖare.

 

With (liv) attention (unman-i) the devoted mind (laagee) fixed on Naam, one (anbhau) perceives (akal) the attribute-less/formless Almighty within; this happens when one (bheyttiaa) finds (paaras-u = the stone believed to turn base metal to gold) the guru – and with his guidance – (gharey = home) the mind becomes (sahj) steadfast – gets rid of other ideas.

One (paayaa) attains this (param) supreme (pad-u) state (parsaad-i) with grace/guidance (satigur-i) of the true guru whose (bhandaar) storehouses are (bharey) full of (bhaaey) loving (bhagat-i) devotion.

                                                                

ਮੇਟਿਆ ਜਨਮਾਂਤੁ ਮਰਣ ਭਉ ਭਾਗਾ ਚਿਤੁ ਲਾਗਾ ਸੰਤੋਖ ਸਰੇ ॥ ਕਵਿ ਕਲ੍ਯ੍ਯ ਠਕੁਰ ਹਰਦਾਸ ਤਨੇ ਗੁਰ ਰਾਮਦਾਸ ਸਰ ਅਭਰ ਭਰੇ ॥੪॥

Meti▫ā janmāʼnṯ maraṇ bẖa▫o bẖāgā cẖiṯ lāgā sanṯokẖ sare.  Kav kal▫y ṯẖakur harḏās ṯane gur Rāmḏās sar abẖar bẖare. ||4||

 

Then (janmaa’nt) taking more births is (meyttiaa = removed) obviated and (bhau) fear of being confronted by Divine justice – (bhaagaa = runs) is dispelled; (chit-u) the mind (laagaa) is engaged on the Almighty, (sarey) the pool/source of (santokh) contentment/peace in life.

Says (kav-i/kavee) poet/bard (kalya) Kal Sahaar: O (gur) guru Ramdas (taney) son of Hardaas, you are such a guru who (bharey) fills (abhar) empty (sar) pools, i.e. imparts awareness of Naam to ignorant minds. 4.

 

ਅਭਰ ਭਰੇ ਪਾਯਉ ਅਪਾਰੁ ਰਿਦ ਅੰਤਰਿ ਧਾਰਿਓ ॥ ਦੁਖ ਭੰਜਨੁ ਆਤਮ ਪ੍ਰਬੋਧੁ ਮਨਿ ਤਤੁ ਬੀਚਾਰਿਓ ॥ ਸਦਾ ਚਾਇ ਹਰਿ ਭਾਇ ਪ੍ਰੇਮ ਰਸੁ ਆਪੇ ਜਾਣਇ ॥ ਸਤਗੁਰ ਕੈ ਪਰਸਾਦਿ ਸਹਜ ਸੇਤੀ ਰੰਗੁ ਮਾਣਇ ॥

Abẖar bẖare pā▫ya▫o apār riḏ anṯar ḏẖāri▫o.   Ḏukẖ bẖanjan āṯam parboḏẖ man ṯaṯ bīcẖāri▫o.   Saḏā cẖā▫e har bẖā▫e parem ras āpe jāṇ▫e. Saṯgur kai parsāḏ sahj seṯī rang māṇ▫e.

 

(Abhar) empty minds (bharey) are filled, i.e. ignorant minds are enlightened with the guru’s guidance, and one (dhaario) keeps (apaar-u) the Infinite (antar-i) in (rid) mind. (Prabodh-u = awareness) realization of the Almighty (bhanjan-u) destroyer of (dukh) grief and (tat-u = essence) God (man-i) in mind achieved by (beechaario = give thought) by contemplating Naam.

One who (sadaa) ever has (bhaaey) loving (chaaey) fondness for (har-i) the Almighty in mind, (aapey) him/her-self (jaanaey) knows (ras-u) the joy of (preym) love for the Almighty.  One (seytee = with, sahj = steadfast-ness) continuously (maaney) enjoys (rang-u) the joy of Divine presence within (prsaad-i) with grace/guidance (kai) of (satgur) the true guru.

 

ਨਾਨਕ ਪ੍ਰਸਾਦਿ ਅੰਗਦ ਸੁਮਤਿ ਗੁਰਿ ਅਮਰਿ ਅਮਰੁ ਵਰਤਾਇਓ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈਂ ਅਟਲ ਅਮਰ ਪਦੁ ਪਾਇਓ ॥੫॥

Nānak parsāḏ angaḏ sumaṯ gur amar amar varṯā▫i▫o.  Gur Rāmḏās kal▫yucẖrai ṯaiʼn atal amar paḏ pā▫i▫o. ||5||

 

(Prasaad-i) with grace/guidance of Guru Nanak, Guru Angad received (sumat-i) good counsel and after that (gur-i) Guru (amar-i) Amardas (vartaaio = distributed) imparted (amar-u = order) awareness of Divine commands; and (tai‘n) you (gur) guru Raamdas (paaio) attained (pad-u) the state/ability of (attal) steadfastly (amar = not dying) overcoming temptations and found the Almighty, (kalyuchrai) says Kal Sahaar. 5.

 

ਸੰਤੋਖ ਸਰੋਵਰਿ ਬਸੈ ਅਮਿਅ ਰਸੁ ਰਸਨ ਪ੍ਰਕਾਸੈ ॥ ਮਿਲਤ ਸਾਂਤਿ ਉਪਜੈ ਦੁਰਤੁ ਦੂਰੰਤਰਿ ਨਾਸੈ ॥

Sanṯokẖ sarovar basai ami▫a ras rasan parkāsai.  Milaṯ sāʼnṯ upjai ḏuraṯ ḏūranṯar nāsai.

 

With the guru’s guidance, one (basai = abides) remains immersed (sarovar-i) in pool of (santokh) contentment, i.e. is happy with Divine will and (prakaasai = enlightens) shows (ras-u) the joy in (rasan = tongue) speech – and actions.

(Saant-i) peace (upjai = manifests) is experienced (milant) on meeting the guru – and following his example; every (durat-u) wrong-doing (naasai) runs (doorantar-i) far away, i.e. stops forever.

 

ਸੁਖ ਸਾਗਰੁ ਪਾਇਅਉ ਦਿੰਤੁ ਹਰਿ ਮਗਿ ਨ ਹੁਟੈ ॥ ਸੰਜਮੁ ਸਤੁ ਸੰਤੋਖੁ ਸੀਲ ਸੰਨਾਹੁ ਮਫੁਟੈ ॥

Sukẖ sāgar pā▫i▫a▫o binn har mag na hutai.  Sanjam saṯ sanṯokẖ sīl sannahu mafutai.

 

The Almighty (saagar-u) ocean of (sukh) peace is (paaiau) found (dint-u) given by/with guidance of the guru, one does not (huttai) get tired walking (mag-i) on the path, i.e. never gives up living by commands of (har-i) the Almighty.

(Sa’nnah-u) the armour of (sanjam-u) self-control, (sat-u) truthful living, (santokh = contentment) happy submission to Divine will and (seel) good conduct (maphuttai) does not break/fail – in keeping temptations at bay.

 

ਸਤਿਗੁਰੁ ਪ੍ਰਮਾਣੁ ਬਿਧ ਨੈ ਸਿਰਿਉ ਜਗਿ ਜਸ ਤੂਰੁ ਬਜਾਇਅਉ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਅਭੈ ਅਮਰ ਪਦੁ ਪਾਇਅਉ ॥੬॥

Saṯgur parmāṇ biḏẖ nai siri▫o jag jas ṯūr bajā▫i▫a▫o.  Gur Rāmḏās kal▫yucẖrai ṯai abẖai amar paḏ pā▫i▫a▫o. ||6||

 

(Bidh/bidhaataa) the Creator (sirio) created Guru Ramdas as (pramaan-u = certificate) the example of (satigur-u) the true guru; (toor-u = musical instrument) music/songs of his (jas) glory (bajaaiau) play, i.e. Guru Amardas is acknowledged as the true guru, (jag-i) by the world.

(Gur) guru Raamdas, (tai‘n) you (paaio) attained (pad-u) the state/ability (amar = immortality) not to succumb to temptations, and found the Almighty, (kalyuchrai) says Kal Sahaar. 6.

 

ਜਗੁ ਜਿਤਉ ਸਤਿਗੁਰ ਪ੍ਰਮਾਣਿ ਮਨਿ ਏਕੁ ਧਿਆਯਉ ॥ ਧਨਿ ਧਨਿ ਸਤਿਗੁਰ ਅਮਰਦਾਸੁ ਜਿਨਿ ਨਾਮੁ ਦ੍ਰਿੜਾਯਉ ॥

Jag jiṯa▫o saṯgur parmāṇ man ek ḏẖi▫ā▫ya▫o.   Ḏẖan ḏẖan saṯgur Amarḏās jin nām ḏariṛā▫ya▫o.

 

(Pramaan-i/pramaanit) the certified/truly (satigur) true guru you (dhiaau) pay attention to commands of (eyk) the One Almighty and have (jitau) conquered (jag-u) the world, i.e. overcome temptations.

(Satigur) the true guru Amaras (dhan-i dhan-i) was truly great (jin-i) who (drirraauau) created firm commitment to Naam/Divine virtues and commands in Guru Ramdas, i.e. who made the right choice as his successor guru.

 

ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ ਸਹਜ ਸਰੋਵਰੁ ਮਿਲਿਓ ਪੁਰਖੁ ਭੇਟਿਓ ਅਬਿਨਾਸੀ ॥

Nav niḏẖ nām niḏẖān riḏẖ siḏẖ ṯā kī ḏāsī.   Sahj sarovar mili▫o purakẖ bẖeti▫o abẖināsī.

 

Guru Ramdas has (nav = nine, nidh-i = treasures) all the treasures with (nidhaan-u) the treasure of awareness of Naam; (ridh-i sidh-i) miraculous powers – which people wish to have – are (daasee = maids) at call (ta = that, ki = of) of Guru Ramdas.

You (milio) have found Guru Amardas (sarovar) the pool of (sahaj) naturally living – by Divine commands – and (bheyttio) found (purakh-u) the all-pervasive (abinaasee = imperishable) Eternal Master.

 

ਆਦਿ ਲੇ ਭਗਤ ਜਿਤੁ ਲਗਿ ਤਰੇ ਸੋ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਅਉ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਹਰਿ ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਇਅਉ ॥੭॥

Āḏ le bẖagaṯ jiṯ lag ṯare so gur nām ḏariṛā▫i▫a▫o.   Gur Rāmḏās kal▫yucẖrai ṯai har parem paḏārath pā▫i▫a▫o. ||7||

 

(Gur-i) Guru Amardas (driraaiau) created firm commitment to (so) that Naam, (lag-i) by engaging with (jit-u) which (bhagat-i) devotes (aad-i ley = from beginning) of the past (tarey = swam) crossed the world-ocean of, i.e. overcame temptations.

(Tai‘n) you (gur) guru Raamdas (paaio) attained (padaarath-u = substance) the gift of (preym) love of (har-i) the Almighty, (kalyuchrai) says Kal Sahaar. 7.

ਪ੍ਰੇਮ ਭਗਤਿ ਪਰਵਾਹ ਪ੍ਰੀਤਿ ਪੁਬਲੀ ਨ ਹੁਟਇ ॥ ਸਤਿਗੁਰ ਸਬਦੁ ਅਥਾਹੁ ਅਮਿਅ ਧਾਰਾ ਰਸੁ ਗੁਟਇ ॥

Parem bẖagaṯ parvāh parīṯ publī na hut▫e.   Saṯgur sabaḏ athāhu ami▫a ḏẖārā ras gut▫e.

 

(Parvaah) the spring of (preym) loving (bhagat-i) devotion and (preet-i) love (publee) from the past does not (huttey = get tired) dry up – is ever fresh.

Guru Ramdas (guttey) heartily drinks (dhaaraa) stream of (amia/amrit) the life-giving (ras-u) elixir of (athaah-u) bottomless/inexhaustible, i.e. ever lives by, (sabad-u) word/teachings of (satigur) the true guru Amardas.

 

ਮਤਿ ਮਾਤਾ ਸੰਤੋਖੁ ਪਿਤਾ ਸਰਿ ਸਹਜ ਸਮਾਯਉ ॥ ਆਜੋਨੀ ਸੰਭਵਿਅਉ ਜਗਤੁ ਗੁਰ ਬਚਨਿ ਤਰਾਯਉ ॥

Maṯ māṯā sanṯokẖ piṯā sar sahj samā▫ya▫o.   Ājonī sambẖvi▫a▫o jagaṯ gur bacẖan ṯarā▫ya▫o.

 

The guru’s guidance is (mat-i) counsel/guidance of (maataa) the mother and (santokh-u = contentment) sustenance by (pitaa) the father, with which one (samaayau) remains immersed (sar-i) in the pool of (sahj) steadfastness.

Compliance (bachan-i = with the word) to teachings of the true guru, the embodiment of (aajonee = without life form) the Formless (sambhviau) Self-existent Almighty (taraayao) ferries one across the world-ocean, i.e. frees from rebirth.

 

ਅਬਿਗਤ ਅਗੋਚਰੁ ਅਪਰਪਰੁ ਮਨਿ ਗੁਰ ਸਬਦੁ ਵਸਾਇਅਉ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਜਗਤ ਉਧਾਰਣੁ ਪਾਇਅਉ ॥੮॥

Abigaṯ agocẖar aparpar man gur sabaḏ vasā▫i▫a▫o.   Gur Rāmḏās kal▫yucẖrai ṯai jagaṯ uḏẖāraṇ pā▫i▫a▫o. ||8||

 

The Almighty is (abigat) Formless, (agochar) cannot be perceived by the senses and (aparpar-u = farther and farther) Infinite, but is perceived when (sabad-u) guru’s word/teachings (vasaaio) abide (man-i) in mind.

(Gur) guru Raamdas, (tai’n) you have (paaio) attained the capability to ((udhaaran-u) emancipate (jagat = world) human kind, (kalyuchrai) says Kal Sahaar. 8.

 

ਜਗਤ ਉਧਾਰਣੁ ਨਵ ਨਿਧਾਨੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ॥ ਅੰਮ੍ਰਿਤ ਬੂੰਦ ਹਰਿ ਨਾਮੁ ਬਿਸੁ ਕੀ ਬਿਖੈ ਨਿਵਾਰਣੁ ॥

Jagaṯ uḏẖāraṇ nav niḏẖān bẖagṯah bẖav ṯāraṇ.   Amriṯ būnḏ har nām bis kī bikẖai nivāraṇ.

 

(Nav nidhaan-u = nine treasures) the valuable awareness/practice of Naam (udhaaran-u) emancipates (jagat) the world/creatures; it (taaran-u) ferries (bhagtah) the devotees across (bhav) the world-ocean – to God.

(Boond) a drop of (amrit) life-giving elixir/Naam of (har-i) the Almighty (nivaaran) gets rid of (bikhai) poison/vices of (bis/vishv) the universe – all creatures.

 

ਸਹਜ ਤਰੋਵਰ ਫਲਿਓ ਗਿਆਨ ਅੰਮ੍ਰਿਤ ਫਲ ਲਾਗੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਈਅਹਿ ਧੰਨਿ ਤੇ ਜਨ ਬਡਭਾਗੇ ॥

Sahj ṯarovar fali▫o gi▫ān amriṯ fal lāge.   Gur parsāḏ pā▫ī▫ah ḏẖan ṯe jan badbẖāge.

 

The guru is (tarovar) the tree of (sahj) steadfastness, who (phalio) blooms and (laagey = attached) bears (amrit) life-giving (phal) fruits of, i.e. imparts, (giaan) awareness of Naam.

This awareness (paaeeah-i) is obtained (prasaad-i) with grace/guidance of (gur) the guru; (tey) those (jan) persons who find the guru are (dhan-i) blessed and (baddbhaagey) fortunate.

 

ਤੇ ਮੁਕਤੇ ਭਏ ਸਤਿਗੁਰ ਸਬਦਿ ਮਨਿ ਗੁਰ ਪਰਚਾ ਪਾਇਅਉ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਸਬਦ ਨੀਸਾਨੁ ਬਜਾਇਅਉ ॥੯॥

Ŧe mukṯe bẖa▫e saṯgur sabaḏ man gur parcẖā pā▫i▫a▫o.   Gur Rāmḏās kal▫yucẖrai ṯai sabaḏ nīsān bajā▫i▫a▫o. ||9||

 

(Tey) those who (paaio) obtain (parcha = acquaintance) understanding of teachings of (gur) the guru (man-i) in mind (bhaey) are (muktey) emancipated from rebirth in the world.

(Gur) Guru Raamdas, (tai’n) you (bajaaiau) play (neesaan-u) the drum (sabad-i) of the word, i.e. you are living example of living by Naam, (kalyuchrai) says Kal Sahaar. 9.

 

Page 1398

 

ਸੇਜ ਸਧਾ ਸਹਜੁ ਛਾਵਾਣੁ ਸੰਤੋਖੁ ਸਰਾਇਚਉ ਸਦਾ ਸੀਲ ਸੰਨਾਹੁ ਸੋਹੈ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਚਰਿਓ ਨਾਮੁ ਟੇਕ ਸੰਗਾਦਿ ਬੋਹੈ ॥

Sej saḏẖā sahj cẖẖāvāṇ sanṯokẖ sarā▫icẖa▫o saḏā sīl sannahu sohai.   Gur sabaḏ samācẖri▫o nām tek sangāḏ bohai.

 

One should make (sadhaa/shrdhaa) devotion of the mind (seyj) the bed, and spread (chhaavaan) the bedsheet of (sahj-u) steadfastness, make saraaichau = tent) the body (santokh-u = contentment) to happily obey Naam; and have (sa’nnah-u = armor) protection of (seel) good conduct, i.e. freedom from other ideas; such a mind (sohai = looks good) is fit for the Almighty to come in.

This happens (samaachrio = being absorbed) by complying (sabad-i = with word) with instructions of (gur) the guru to take (tteyk) support of Naam; such a person (bohai = provides fragrance) sets an example for (sangaad-i) companions and others.

 

ਅਜੋਨੀਉ ਭਲ੍ਯ੍ਯੁ ਅਮਲੁ ਸਤਿਗੁਰ ਸੰਗਿ ਨਿਵਾਸੁ ॥ ਗੁਰ ਰਾਮਦਾਸ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੁਅ ਸਹਜ ਸਰੋਵਰਿ ਬਾਸੁ ॥੧੦॥

Ajonī▫o bẖalyu amal saṯgur sang nivās.   Gur Rāmḏās kal▫yucẖrai ṯu▫a sahj sarovar bās. ||10||

 

(Bhalya) good (amal-u) conduct with (nivaas-u = abode, sang-i = with) company/guidance of (satigur) true guru makes one (ajoneeau = unborn) free of further births.

O Gur Ramdas, (tua) your (baas-u) abode is in such (sarovar-i) a pool of (sahj) steadfastness in obedience to the Almighty with mind as above, (kalyauchrai) says Kal Sahaar. 10. 

 

ਗੁਰੁ ਜਿਨ੍ਹ੍ਹ ਕਉ ਸੁਪ੍ਰਸੰਨੁ ਨਾਮੁ ਹਰਿ ਰਿਦੈ ਨਿਵਾਸੈ ॥ ਜਿਨ੍ਹ੍ਹ ਕਉ ਗੁਰੁ ਸੁਪ੍ਰਸੰਨੁ ਦੁਰਤੁ ਦੂਰੰਤਰਿ ਨਾਸੈ ॥

Gur jinĥ ka▫o suparsan nām har riḏai nivāsai.   Jinĥ ka▫o gur suparsan ḏuraṯ ḏūranṯar nāsai.

 

Those (kau) to (jnh) whom the guru is (suprasa’nn-u) well pleased – to guide – Naam commands of (har-i) the Almighty (nivaasai) abide in their (ridai) minds – they live in obedience to Naam.

Those (kau) to (jnh) whom the guru is (suprasa’nn-u) well pleased – to guide – every (durat-u) fault/shortcoming of theirs (naasai) runs (doorantar-i) to far away, i.e. they keep away from transgressions.

 

ਗੁਰੁ ਜਿਨ੍ਹ੍ਹ ਕਉ ਸੁਪ੍ਰਸੰਨੁ ਮਾਨੁ ਅਭਿਮਾਨੁ ਨਿਵਾਰੈ ॥ ਜਿਨ੍ਹ੍ਹ ਕਉ ਗੁਰੁ ਸੁਪ੍ਰਸੰਨੁ ਸਬਦਿ ਲਗਿ ਭਵਜਲੁ ਤਾਰੈ ॥

Gur jinĥ ka▫o suparsan mān abẖimān nivārai.   Jinĥ ka▫o gur suparsan sabaḏ lag bẖavjal ṯārai.

 

Those (kau) to (jnh) whom the guru is (suprasa’nn-u) well pleased – to guide – he (nivaarai) keeps them away, (maan) self-importance and (abhimaan-u) vanity.

Those (kau) to (jnh) whom the guru is (suprasa’nn-u) well pleased – to guide – he motivates them to (lag-i) apply themselves to (sabad-u = word) Divine commands and thus (taarai) ferries them across (bhavjal-u) the world-ocean – they are not reborn.

 

ਪਰਚਉ ਪ੍ਰਮਾਣੁ ਗੁਰ ਪਾਇਅਉ ਤਿਨ ਸਕਯਥਉ ਜਨਮੁ ਜਗਿ ॥ ਸ੍ਰੀ ਗੁਰੂ ਸਰਣਿ ਭਜੁ ਕਲ੍ਯ੍ਯ ਕਬਿ ਭੁਗਤਿ ਮੁਕਤਿ ਸਭ ਗੁਰੂ ਲਗਿ ॥੧੧॥

Parcẖa▫o parmāṇ gur pā▫i▫a▫o ṯin saketha▫o janam jag.   Sarī gurū saraṇ bẖaj kal▫y kab bẖugaṯ mukaṯ sabẖ gurū lag. ||11||

 

Those who (paaiau) find, and (parchay) become aware of/comply with teachings of, (pramaan-u = approved) the true guru, their (janam-u) human birth (jag-i) in the world (sakyathau) is fruitful – they unite with the Creator.

Says (kab-i/kavee = poet) the bard (kalya) Kal Sahaar: (Bhaj-u = run) do not put off seeking (saran-i = sanctuary) guidance of (sree) the revered guru; (sabh) all (bhugat-i) wherewithal in life and finally (mukat-i) emancipation from rebirth is attained (lag-i = attaching) by following the guru. 11.

 

ਸਤਿਗੁਰਿ ਖੇਮਾ ਤਾਣਿਆ ਜੁਗ ਜੂਥ ਸਮਾਣੇ ॥ ਅਨਭਉ ਨੇਜਾ ਨਾਮੁ ਟੇਕ ਜਿਤੁ ਭਗਤ ਅਘਾਣੇ ॥

Saṯgur kẖemā ṯāṇi▫ā jug jūth samāṇe.   Anbẖa▫o nejā nām tek jiṯ bẖagaṯ agẖāṇe.

 

(Satigur-i) the true guru Nanak (taaniaa) spread (kheyma = tent) cover under which (jooth) hordes of (jug = age) the present age (samaaney) are accommodated, i.e. the guru’s teachings are for all.

He provided (tteyk) support of (neyja) spear of (anbhau) awareness of Naam, by (jit-u) which (bhagat) the devotees (aghaaney) are satisfied/happy, i.e. do not engage in rituals and the numerous methods of worship.

 

ਗੁਰੁ ਨਾਨਕੁ ਅੰਗਦੁ ਅਮਰੁ ਭਗਤ ਹਰਿ ਸੰਗਿ ਸਮਾਣੇ ॥ ਇਹੁ ਰਾਜ ਜੋਗ ਗੁਰ ਰਾਮਦਾਸ ਤੁਮ੍ਹ੍ਹ ਹੂ ਰਸੁ ਜਾਣੇ ॥੧੨॥

Gur Nānak angaḏ amar bẖagaṯ har sang samāṇe.   Ih rāj jog gur Rāmḏās ṯumĥ hū ras jāṇe. ||12||

 

Guru Nanak, Angad and (amar) Amardas and all (bhagat) devotees (samaaney) remain absorbed (sang-i) in (har-i) the Almighty.

(Tumh hoo) you (jaaney) knew (ras-u) the pleasure of (raaj) the royal method – living righteously as householder – to attain (jog) union with the Almighty. 12.

 

ਜਨਕੁ ਸੋਇ ਜਿਨਿ ਜਾਣਿਆ ਉਨਮਨਿ ਰਥੁ ਧਰਿਆ ॥ ਸਤੁ ਸੰਤੋਖੁ ਸਮਾਚਰੇ ਅਭਰਾ ਸਰੁ ਭਰਿਆ ॥

anak so▫e jin jāṇi▫ā unman rath ḏẖari▫ā.   Saṯ sanṯokẖ samācẖre abẖrā sar bẖari▫ā.

 

(Janak-u) a learned person is (soey = that) one (jin-i) who (jaaniaa) knows virtues and commands of the Almighty; s/he (dhariaa) places the self on (rath-u) the chariot of obedience to (unman-i) the un-manifest Almighty, i.e. conducts the self by Divine commandments.

S/he (samaachrey) practices (sat-u) truthful living and (santokh-u = contentment) happy acceptance of Divine will; s/he (bhariaa) fills (abhraa) the empty (sar-u) pool, i.e. brings craving under control and remains contented.

 

ਅਕਥ ਕਥਾ ਅਮਰਾ ਪੁਰੀ ਜਿਸੁ ਦੇਇ ਸੁ ਪਾਵੈ ॥ ਇਹੁ ਜਨਕ ਰਾਜੁ ਗੁਰ ਰਾਮਦਾਸ ਤੁਝ ਹੀ ਬਣਿ ਆਵੈ ॥੧੩॥

Akath kathā amrā purī jis ḏe▫e so pāvai.   Ih janak rāj gur Rāmḏās ṯujẖ hī baṇ āvai. ||13||

 

(Puree) the town/state of (amraa = undying) being unaffected by temptations is (kathaa) a story (akath) beyond description; (s-u) that person (paavai) attains this state (jis-u) whom the Almighty (dey-i) gives.

(Eyh-u) this (raaj-u) kingdom of (janak) awareness, i.e. living by Naam, (ban-i aavai) befits (hi) only (tujh) you, o Guru Ramdaas. 13.

 

 

 

 

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

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.

 

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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.

 

 

 

 

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