SGGS pp 1421-1424, Slok M: 4, 1-30 of 30.
ਸਲੋਕ ਮਹਲਾ ੪ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Salok mėhlā 4 Ik▫oaʼnkār saṯgur parsāḏ.
(Slok) Verses (mahla 4) by the fourth Guru. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਵਡਭਾਗੀਆ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹਾ ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਹਰਿ ਰਾਇ ॥ ਅੰਤਰਿ ਜੋਤਿ ਪਰਗਾਸੀਆ ਨਾਨਕ ਨਾਮਿ ਸਮਾਇ ॥੧॥
vadbẖāgī▫ā sohāgaṇī jinĥā gurmukẖ mili▫ā har rā▫e. Anṯar joṯ pargāsī▫ā Nānak nām samā▫e. ||1||
(Jina) those soul-wives who, (gurmukh-i) with the guru’s guidance, (milia) get (har-i raey) the Almighty Master as their spouse are (vadbhaageea) very fortunate (sohaagni) married women.
(Jot-i = light) Divine light (pargaaseeaa) enlightens their (antar-i) inner-self, i.e. they experience the Almighty within, and (samaaey) remain absorbed in /conform (naam-i) to Divine commands, says fourth Nanak. 1.
ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਸਚੁ ਜਾਤਾ ਸੋਇ ॥ ਜਿਤੁ ਮਿਲਿਐ ਤਿਖ ਉਤਰੈ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥
vāhu vāhu saṯgur purakẖ hai jin sacẖ jāṯā so▫e. Jiṯ mili▫ai ṯikẖ uṯrai ṯan man sīṯal ho▫e.
(Purakh-u) the great (satigur-u) true guru (jin-i) who (jaata) is aware of (sach-u = truth) Naam/virtues and commands of (soey = that one) the Almighty, is (vaah-u vah-u) praise worthy. (Miliai) by meeting/following (jit-u) whom, (tikh = thirst) craving (utrai) is removed and (tan-u) body and (man-u) mind (hoey) become (seetal-u) cool, i.e. peace is experienced.
ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਸਤਿ ਪੁਰਖੁ ਹੈ ਜਿਸ ਨੋ ਸਮਤੁ ਸਭ ਕੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਨਿਰਵੈਰੁ ਹੈ ਜਿਸੁ ਨਿੰਦਾ ਉਸਤਤਿ ਤੁਲਿ ਹੋਇ ॥
vāhu vāhu saṯgur saṯ purakẖ hai jis no samaṯ sabẖ ko▫e. vāhu vāhu saṯgur nirvair hai jis ninḏā usṯaṯ ṯul ho▫e.
(Vaah-u vaah-u) praise-worthy is (satigur-u) the true guru, the embodiment of (sat-i) the Eternal (purakhh-u) all-pervasive Almighty, (no) for (jis) whom (sabh koey) everyone (samat) is equal. (Vaah-u vaah-u) praise-worthy is (nirvair-u) the animosity-free (satigur-u) true guru for (jis-u) whom (ninda) slander and (ustat-i) praise (hoey) are (tul-i) equal, i.e. who is unaffected by what others may say and remains devoted to the Almighty.
ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਸੁਜਾਣੁ ਹੈ ਜਿਸੁ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਵੀਚਾਰੁ ॥ ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੁ ਨਿਰੰਕਾਰੁ ਹੈ ਜਿਸੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥
vāhu vāhu saṯgur sujāṇ hai jis anṯar barahm vīcẖār. vāhu vāhu saṯgur nirankār hai jis anṯ na pārāvār.
(Vaah-u vaah-u) praise-worthy is (sujaan-u) the well-informed (satigur-u) true guru (jis-u) who has (veechaar-u) thoughts of (brahm-u) the Creator (antar-i) within, i.e. is aware of Naam/Divine virtues and commands. (Vaah-u vaah-u) praise-worthy is (satigur-u) the true guru, the personification of (nirankaar-u) the Formless Almighty, who has no (ant-u) limit or (paaravaar-u) boundaries, i.e. is Infinite.
ਵਾਹੁ ਵਾਹੁ ਸਤਿਗੁਰੂ ਹੈ ਜਿ ਸਚੁ ਦ੍ਰਿੜਾਏ ਸੋਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਵਾਹੁ ਵਾਹੁ ਜਿਸ ਤੇ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥
vāhu vāhu saṯgurū hai jė sacẖ driṛ▫ā▫e so▫e. Nānak saṯgur vāhu vāhu jis ṯe nām parāpaṯ ho▫e. ||2||
(Vaah-u vaah-u) praise-worthy is (satigur-u) the true guru (j-i) who (drirraaey) imparts firm commitment to (sach-u = truth) Naam of (soey = that one) the Almighty. (Vaah-u vaah-u) praise-worthy is (satigur-u) the true guru (tey) from (jis) whom awareness of Naam (prapat-i hoey) is received, says fourth Nanak. 2.
ਹਰਿ ਪ੍ਰਭ ਸਚਾ ਸੋਹਿਲਾ ਗੁਰਮੁਖਿ ਨਾਮੁ ਗੋਵਿੰਦੁ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਲਾਹਣਾ ਹਰਿ ਜਪਿਆ ਮਨਿ ਆਨੰਦੁ ॥
Har parabẖ sacẖā sohilā gurmukẖ nām govinḏ. An▫ḏin nām salāhṇā har japi▫ā man ānanḏ.
Leading life by Naam/virtues and commands of (govind-u = master of the world) the Creator is (sachaa = true) the real way of singing (sohila) song of praise of (har-i) the Almighty (prabh) Master. (Andin-u = everyday) ever (salaahnaa) praising and living by Naam/Divine commands, is the true (japiaa) remembrance and obedience of (har-i) the Almighty; it brings (aanand-u) bliss (man-i) in mind – Naam Jaap is practice of Naam, not chanting something.
ਵਡਭਾਗੀ ਹਰਿ ਪਾਇਆ ਪੂਰਨ ਪਰਮਾਨੰਦੁ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿਆ ਬਹੁੜਿ ਨ ਮਨਿ ਤਨਿ ਭੰਗੁ ॥੩॥
vadbẖāgī har pā▫i▫ā pūran parmānanḏ. Jan Nānak nām sahāli▫ā bahuṛ na man ṯan bẖang. ||3||
(Pooran) the all-pervasive (har-i) Almighty (parmaanand) is the personification of supreme bliss, and is (paaiaa) found (vaddbhaagi) with good fortune. One who (salaahiaa) praises and lives by Naam, his/her (man-i) mind and (tan-i) body are not (bhang-u) destroyed, i.e. s/he does not succumb to vices (bahurr-i) again, says fourth Nanak. 3.
ਮੂੰ ਪਿਰੀਆ ਸਉ ਨੇਹੁ ਕਿਉ ਸਜਣ ਮਿਲਹਿ ਪਿਆਰਿਆ ॥ ਹਉ ਢੂਢੇਦੀ ਤਿਨ ਸਜਣ ਸਚਿ ਸਵਾਰਿਆ ॥
Mūʼn pirī▫ā sa▫o nehu ki▫o sajaṇ milėh pi▫āri▫ā. Ha▫o dẖūdẖeḏī ṯin sajaṇ sacẖ savāri▫ā.
The soul-wife says: (Moo’n) I bear (neyh-u) love (sau) for, i.e. yearn to meet, my Almighty-spouse; (kiau) how do I (milah-i) find those (piaariaa) dear (sajan) friends who have found God – so that I can can follow them. (Hau) I (ddhooddheydi) am searching for (tin) those (sajan) friends who (savaariaa) have been accomplished (sach-i = with truth) by awareness of Naam/Divine virtues and commands.
ਸਤਿਗੁਰੁ ਮੈਡਾ ਮਿਤੁ ਹੈ ਜੇ ਮਿਲੈ ਤ ਇਹੁ ਮਨੁ ਵਾਰਿਆ ॥ ਦੇਂਦਾ ਮੂੰ ਪਿਰੁ ਦਸਿ ਹਰਿ ਸਜਣੁ ਸਿਰਜਣਹਾਰਿਆ ॥ ਨਾਨਕ ਹਉ ਪਿਰੁ ਭਾਲੀ ਆਪਣਾ ਸਤਿਗੁਰ ਨਾਲਿ ਦਿਖਾਲਿਆ ॥੪॥
Saṯgur maidā miṯ hai je milai ṯa ih man vāri▫ā. Ḏeʼnḏā mūʼn pir ḏas har sajaṇ sirjaṇhāri▫ā. Nānak ha▫o pir bẖālī āpṇā saṯgur nāl ḏikẖāli▫ā. ||4||
(Maiddaa/mainddaa) my friend I am looking for is (satigur-u) the true guru; (jey) if he (milai) is found, (ta) then I shall (vaariaa) sacrifice (ih-u) this (man-u) mind, i.e. give up all other ideas and follow the true guru. He (dey’nda das-i = tells) shows that (sirjanhaariaa) the Creator is my (sajan) companion, i.e. ever with me. (Hau) I (bhaali) was searching for (aapna = own) my (pir-u) Almighty-husband, but (satigur-u) true guru (dikhaaliaa) showed that the Master is (naal-i) with me, says fourth Nanak. 4.
ਹਉ ਖੜੀ ਨਿਹਾਲੀ ਪੰਧੁ ਮਤੁ ਮੂੰ ਸਜਣੁ ਆਵਏ ॥ ਕੋ ਆਣਿ ਮਿਲਾਵੈ ਅਜੁ ਮੈ ਪਿਰੁ ਮੇਲਿ ਮਿਲਾਵਏ ॥
Ha▫o kẖaṛī nihālī panḏẖ maṯ mūʼn sajaṇ āv▫e. Ko āṇ milāvai aj mai pir mel milāva▫e.
The soul-wife says: (Hau) I (kharri) stand and (nihaali) watch (pandh) the route, (mat-u) just in case (moo’n) my (sajan-u = friend) Almighty-husband comes. (Ko) someone please (aan-i) bring and (milaavai) enable to meet the guru (aj-u = today) in this human birth, who can (meyl-i) lead me (milaavaey) to find (pir-u) the Almighty-spouse within.
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ਹਉ ਜੀਉ ਕਰੀ ਤਿਸ ਵਿਟਉ ਚਉ ਖੰਨੀਐ ਜੋ ਮੈ ਪਿਰੀ ਦਿਖਾਵਏ ॥ ਨਾਨਕ ਹਰਿ ਹੋਇ ਦਇਆਲੁ ਤਾਂ ਗੁਰੁ ਪੂਰਾ ਮੇਲਾਵਏ ॥੫॥
Ha▫o jī▫o karī ṯis vita▫o cẖa▫o kẖannī▫ai jo mai pirī ḏikẖāva▫e. Nānak har ho▫e ḏa▫i▫āl ṯāʼn gur pūrā melāva▫e. ||5||
(Hau) I shall (karee = make, chukha’nneeai = four pieces) destroy my (jeeo = life) body, i.e. dissolve my ego and follow the guru (jo) who (dikhhavaey) shows (piree) the Almighty-husband within. It is when (har-i) the Almighty (hoey) is kind, (taa’n) then (meylaavaey) leads to (poora) the perfect (gur) guru, i.e. one seeks the guru when motivated from within, says fourth Nanak, the seeker. 5.
ਅੰਤਰਿ ਜੋਰੁ ਹਉਮੈ ਤਨਿ ਮਾਇਆ ਕੂੜੀ ਆਵੈ ਜਾਇ ॥ ਸਤਿਗੁਰ ਕਾ ਫੁਰਮਾਇਆ ਮੰਨਿ ਨ ਸਕੀ ਦੁਤਰੁ ਤਰਿਆ ਨ ਜਾਇ ॥ ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਸੋ ਚਲੈ ਸਤਿਗੁਰ ਭਾਇ ॥
Anṯar jor ha▫umai ṯan mā▫i▫ā kūṛī āvai jā▫e. Saṯgur kā furmā▫i▫ā man na sakī ḏuṯar ṯari▫ā na jā▫e. Naḏar kare jis āpṇī so cẖalai saṯgur bẖā▫e.
One who has (jor-u = force) pressure of (haumai) ego (antar-i) within, i.e. who ignores Naam and acts by self-will, his/her (tan-i = body) person acts under (maaiaa) temptations of the world leading (koori = false) pretentious life; s/he (aavai) comes and (jaaey) goes, i.e. commits vices and remains in cycles of births and deaths. S/he (na sakee) cannot (ma’nn-i) obey (phumaaiaa) instructions (ka) of (satigur) the true guru and (na jaaey) cannot (tariaa = swim) get across the world ocean, i.e. cannot overcome temptations in the world.
One on (jis-u) whom the Almighty (karey) bestows (aapnee = own) IT’s (nadar-i = sight of grace) grace, (so) that person (chalai = moves) leads life (bhaaey = will) by directions of (satigur) the true guru.
ਸਤਿਗੁਰ ਕਾ ਦਰਸਨੁ ਸਫਲੁ ਹੈ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਇ ॥ ਜਿਨੀ ਸਤਿਗੁਰੁ ਮੰਨਿਆਂ ਹਉ ਤਿਨ ਕੇ ਲਾਗਉ ਪਾਇ ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਜਿ ਅਨਦਿਨੁ ਰਹੈ ਲਿਵ ਲਾਇ ॥੬॥
Saṯgur kā ḏarsan safal hai jo icẖẖai so fal pā▫e. Jinī saṯgur manni▫āʼn ha▫o ṯin ke lāga▫o pā▫e. Nānak ṯā kā ḏās hai jė an▫ḏin rahai liv lā▫e. ||6||
(Darsan-u = sight) seeing (satigur) the true guru and following his example is (saphal-u) fruitful, because one leads life by Naam, and (paaey) attains (phal-u = fruit) fulfilment of that (jo) what s/he (ichhai) wishes.
(Hau) I (laagau) touch (paaey) feet of, i.e. pay obeisance and, follow those, (jini) who (ma’nniaa) obey (satigur-u) the true guru.
Fourth Nanak is (daas-u) servant (kai) of (ta) those (j-i) who (andin-u = everyday) ever (rahai) maintain (liv) focus (laaey) fixed on Divine commands with the guru’s guidance. 6.
ਜਿਨਾ ਪਿਰੀ ਪਿਆਰੁ ਬਿਨੁ ਦਰਸਨ ਕਿਉ ਤ੍ਰਿਪਤੀਐ ॥ ਨਾਨਕ ਮਿਲੇ ਸੁਭਾਇ ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਰਹਸੀਐ ॥੭॥
Jinā pirī pi▫ār bin ḏarsan ki▫o ṯaripaṯ▫ī▫ai. Nānak mile subẖā▫e gurmukẖ ih man rėhsī▫ai. ||7||
Those soul-wives (jinaa) who have (piaar-u) love for (piree/priya) the Beloved Almighty, they (kiau = how?) cannot (tripteeai = satiated) be happy (bin-u) without (darsan = sight) company of the Beloved. They (miley) meet the Beloved (subhaaey) with true love are, i.e. they obey the Almighty, experience God within and (ih-u = this) their (man-u) mind (rahseeai) is happy, says fourth Nanak. 7.
ਜਿਨਾ ਪਿਰੀ ਪਿਆਰੁ ਕਿਉ ਜੀਵਨਿ ਪਿਰ ਬਾਹਰੇ ॥ ਜਾਂ ਸਹੁ ਦੇਖਨਿ ਆਪਣਾ ਨਾਨਕ ਥੀਵਨਿ ਭੀ ਹਰੇ ॥੮॥
Jinā pirī pi▫ār ki▫o jīvan pir bāhre. Jāʼn saho ḏekẖan āpṇā Nānak thīvan bẖī hare. ||8||
Those soul-wives (jinaa) who have (piaar-u) love for (piree) the Beloved Almighty, they (kiau = how?) cannot (jeevan-i) live (baaharrey) without (pir) the Beloved Almighty-spouse. (Jaa’n) when they (deykhan-i) see (aapna = own) their (sah-u) Master they (theevan-i) become (harey) green, i.e. blossom, (bhee) again, says fourth Nanak. 8.
ਜਿਨਾ ਗੁਰਮੁਖਿ ਅੰਦਰਿ ਨੇਹੁ ਤੈ ਪ੍ਰੀਤਮ ਸਚੈ ਲਾਇਆ ॥ ਰਾਤੀ ਅਤੈ ਡੇਹੁ ਨਾਨਕ ਪ੍ਰੇਮਿ ਸਮਾਇਆ ॥੯॥
Jinā gurmukẖ anḏar nehu ṯai parīṯam sacẖai lā▫i▫ā. Rāṯī aṯai dehu Nānak parem samā▫i▫ā. ||9||
Those in (jinaa) whom (tai) You (sachai) the Eternal (preetam) Beloved Master (laaiaa) create (neyh-u) love (gurmukh-i) for the guru’s teachings, they remain (samaaiaa) absorbed in (preym) love/obedience of the Almighty (raatee) night (atai) and (ddeyh-u) day, says fourth Nanak. 9.
ਗੁਰਮੁਖਿ ਸਚੀ ਆਸਕੀ ਜਿਤੁ ਪ੍ਰੀਤਮੁ ਸਚਾ ਪਾਈਐ ॥ ਅਨਦਿਨੁ ਰਹਹਿ ਅਨੰਦਿ ਨਾਨਕ ਸਹਜਿ ਸਮਾਈਐ ॥੧੦॥
Gurmukẖ sacẖī āskī jiṯ parīṯam sacẖā pā▫ī▫ai. An▫ḏin rahėh anand Nānak sahj samā▫ī▫ai. ||10||
(Gurmukh-i) guidance of the guru creates (sachi) true (aaskee) love/obedience by (jit-u) which (sachaa) the Eternal (preetam-u) Beloved Almighty (paaeeai) is found within. Then one (andin-u = everyday) ever (rahah-i) remains (ana’nd-i) in bliss (sahj-i) steadfastly (samaaeeai) absorbed/focused on the Almighty, says fourth Nanak. 10.
ਸਚਾ ਪ੍ਰੇਮ ਪਿਆਰੁ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ॥ ਕਬਹੂ ਨ ਹੋਵੈ ਭੰਗੁ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਈਐ ॥੧੧॥
Sacẖā parem pi▫ār gur pūre ṯe pā▫ī▫ai. Kabhū na hovai bẖang Nānak har guṇ gā▫ī▫ai. ||11||
The attribute of (sachaa) true (preym piaar-u) love is (paaeeai) attained (tey) from (poorey) the
perfect guru, by making aware of Divine virtues. This love (hovai) is (kabahoo na) never (bhang-u)
broken when we (gaaeeai = sings) keep praising (gun) virtues of (har-i) the Almighty – one can never
give up, says fourth Nanak. 11. ====
ਜਿਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਸਚਾ ਨੇਹੁ ਕਿਉ ਜੀਵਨ੍ਹ੍ਹਿ ਪਿਰੀ ਵਿਹੂਣਿਆ ॥ ਗੁਰਮੁਖਿ ਮੇਲੇ ਆਪਿ ਨਾਨਕ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ॥੧੨॥
Jinĥā anḏar sacẖā nehu ki▫o jīvniĥ pirī vihūṇi▫ā. Gurmukẖ mele āp Nānak cẖirī vicẖẖunni▫ā. ||12||
Those (jinha) who have (sacha) true (neyh-u) love (andar-i) within, they (kiau = how?) cannot (jeevanh-i) live (vihooniaa) without (piree) the Beloved Almighty. (Aap-i = self) the Almighty (meyley) unites with IT-self those (vichhu’nniaa) separated (chiree) for long when they (gurmukh-i) follow the guru, says fourth Nanak. 12.
ਜਿਨ ਕਉ ਪ੍ਰੇਮ ਪਿਆਰੁ ਤਉ ਆਪੇ ਲਾਇਆ ਕਰਮੁ ਕਰਿ ॥ ਨਾਨਕ ਲੇਹੁ ਮਿਲਾਇ ਮੈ ਜਾਚਿਕ ਦੀਜੈ ਨਾਮੁ ਹਰਿ ॥੧੩॥
Jin ka▫o parem pi▫ār ṯa▫o āpe lā▫i▫ā karam kar. Nānak leho milā▫e mai jācẖik ḏījai nām har. ||13||
O Almighty, those (kau) to (jin) whom (tau) You (kar-i) bestowed (karam-u) grace and (laaiaa) created (preym piaar-u) love, i.e. yearning, You (leyhu milaaey) unite them with You; please (deejai = give) impart awareness of Naam to (mai) me (jaachik) the seeker, o (har-i) the Almighty, supplicates fourth Nanak. 13.
ਗੁਰਮੁਖਿ ਹਸੈ ਗੁਰਮੁਖਿ ਰੋਵੈ ॥ ਜਿ ਗੁਰਮੁਖਿ ਕਰੇ ਸਾਈ ਭਗਤਿ ਹੋਵੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਰੇ ਵੀਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਵੈ ਪਾਰੁ ॥੧੪॥
Gurmukẖ hasai gurmukẖ rovai. Jė gurmukẖ kare sā▫ī bẖagaṯ hovai. Gurmukẖ hovai so kare vīcẖār. Gurmukẖ Nānak pāvai pār. ||14||
One who (hasai) laughs or (rovai) cries, i.e. whether a task is easy or hard, (gurmukh-i) while obeying the guru; (j-i) whatever one (karey) does (gurmukh-i) in compliance of the guru’s directions, (saai) that is (bhagat-i) devotion to God – because that is what the guru teaches.
One who (hovai) be (gurmukh-i) a follower of the guru, (s-u = that) s/he (karey = does, veechaar-u) reflects on the guru’s word; s/he (paavai = gets to, paar-u = far shore) overcomes temptations in the world (gurmukh-i) with the guru’s guidance – and gets to the Creator, says fourth Nanak. 14.
ਜਿਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਬਾਣੀ ਵੀਚਾਰਿ ॥ ਤਿਨ ਕੇ ਮੁਖ ਸਦ ਉਜਲੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥
Jinā anḏar nām niḏẖān hai gurbāṇī vīcẖār. Ŧin ke mukẖ saḏ ujle ṯiṯ sacẖai ḏarbār.
Those (jinaa) who (veechaar-i) reflect on (gurbaani = guru’s word) the guru’s teachings, they have (nidhaan-u) the treasure of awareness of (naam-u) Divine virtues and commands (andar-i) within, i.e. they lead life by Naam and shun vices. (Key = of, tin = those) their (mukh) faces are (sad) ever (ujley = clean) without blemish, i.e. no faults are found with them (darbaar-i) in court of (tit-u) of that, (sachai) the Eternal – when account of deeds is taken.
ਤਿਨ ਬਹਦਿਆ ਉਠਦਿਆ ਕਦੇ ਨ ਵਿਸਰੈ ਜਿ ਆਪਿ ਬਖਸੇ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿ ਮੇਲੇ ਸਿਰਜਣਹਾਰਿ ॥੧੫॥
Ŧin bahḏi▫ā uṯẖ▫ḏi▫ā kaḏe na visrai jė āp bakẖse karṯār. Nānak gurmukẖ mile na vicẖẖuṛėh jė mele sirjaṇhār. ||15||
Those (j-i) who (bakhsey) are bestowed grace (kartaar-i) by the Creator, (tin) they (kadey na) never (visrai) forget Naam and obey it (bahdiaa) siting or (utthdiaa) standing, i.e. in all activities. (J-i) those whom (sirjanhaar-i) the Creator (meyley) lead to the guru, they (gurmukh-i) follow the guru (miley) find the Almighty; do not (vichuurrey) forget Naam, says fourth Nanak. 15.
ਗੁਰ ਪੀਰਾਂ ਕੀ ਚਾਕਰੀ ਮਹਾਂ ਕਰੜੀ ਸੁਖ ਸਾਰੁ ॥ ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਤਿਸੁ ਲਾਏ ਹੇਤ ਪਿਆਰੁ ॥
Gur pīrāʼn kī cẖākrī mahāʼn karṛī sukẖ sār. Naḏar kare jis āpṇī ṯis lā▫e heṯ pi▫ār.
(Chaakri = service) compliance with directions of the preceptor, called (peeraa’n) Peer by the Muslims or guru by the Hindus, is (mahaa’n) very (kararree) hard, i.e. the guru demands strict discipline, but it is the source of (saar-u) sublime (sukh) comfort – provides peace in life, facilitates merger with God and not be put in cycles of births and deaths. One to (jis-u) whom the Almighty (karey) bestows (aapnee = own) IT’s (nadar-i) grace, IT (laaey) creates (piaar-u) love (heyt) for obedience in (tis-u) that person.
ਸਤਿਗੁਰ ਕੀ ਸੇਵੈ ਲਗਿਆ ਭਉਜਲੁ ਤਰੈ ਸੰਸਾਰੁ ॥ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਸੀ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਪ੍ਰਭੁ ਪਾਈਐ ਸਭੁ ਦੂਖ ਨਿਵਾਰਣਹਾਰੁ ॥੧੬॥
Saṯgur kī sevai lagi▫ā bẖa▫ojal ṯarai sansār. Man cẖinḏi▫ā fal pā▫isī anṯar bibek bīcẖār. Nānak saṯgur mili▫ai parabẖ pā▫ī▫ai sabẖ ḏūkẖ nivāraṇhār. ||16||
One (tarai = swims) is ferried across (sansaar-u) the world (bhaujal-u) ocean, i.e. overcomes temptations in the world, (lagiaa) by applying the self to (seyvai = service) obedience (ki) of (satigur) the true guru. S/he has (bibeyk) discerning (beechaar-u) thinking (antar-i) in mind, i.e. distinguishes between the desirable and undesirable, and (paaisi) attains (phal-u = fruit) fulfilment of (chindiaa) wished for aspirations by (man) the mind.
(Miliai) by meeting/following (satigur-i) the true guru, one (paaeeai) finds (prabh-u) the Almighty within and that (nivaaranhaar-u) keeps away from (sabh-u) all (dookh) faults, i.e. one does not transgress from the path of Naam, says fourth Nanak. 16.
ਮਨਮੁਖ ਸੇਵਾ ਜੋ ਕਰੇ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਇ ॥ ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇ ॥ ਦਰਗਹਿ ਲੇਖਾ ਮੰਗੀਐ ਕੋਈ ਅੰਤਿ ਨ ਸਕੀ ਛਡਾਇ ॥
Manmukẖ sevā jo kare ḏūjai bẖā▫e cẖiṯ lā▫e. Puṯ kalaṯ kutamb hai mā▫i▫ā moh vaḏẖā▫e. Ḏargahi lekẖā mangī▫ai ko▫ī anṯ na sakī cẖẖadā▫e.
(Jo) whatever (seyva) service (manmukh) a self-willed person – who does not follow the guru – (karey) does, s/he does so with (chit-u) mind (laaey) fixed on (doojai = second) other (bhaaey) ideas than living by Naam.
S/he has (vadhaaey) increasing (moh-u) attachment to (maaiaa) wealth, i.e. for the sake of, (put-u = son) children, (kalat-u) spouse and (kuttamb-u) family.
But when (leykha) account of deeds (ma’ngeeai) is asked (ant-i) at the end (dargah-i) in Divine court, none of the relations (saki) can, i.e. they are not present to, (chhaddaey) save from consequences of transgressions committed for their sake.
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ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਦੁਖੁ ਹੈ ਦੁਖਦਾਈ ਮੋਹ ਮਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਮੋਹ ਮਾਇਆ ਵਿਛੁੜਿ ਸਭ ਜਾਇ ॥੧੭॥
Bin nāvai sabẖ ḏukẖ hai ḏukẖ▫ḏā▫ī moh mā▫e. Nānak gurmukẖ naḏrī ā▫i▫ā moh mā▫i▫ā vicẖẖuṛ sabẖ jā▫e. ||17||
Consequence of (sabh-u) all deeds (bin-u) except obedience (naavai) to Naam/Divine commands, (hai) is (dukh-u) distress of more births and deaths; (moh) attachment to (maaiaa) the world-play is (dukhdaai) cause of distress.
One (gurmukh-i) who follows the guru – is no longer blinded by attachment to the world-play – s/he (nadree aaiaa = sees) finds the Almighty within; (sabh) all (moh) attachment to (maaiaa) the world-play – of relations, wealth, comforts and so on (vichhurr-i jaaey = is separated) then ends – and distress obviated, says fourth Nanak. 17.
ਗੁਰਮੁਖਿ ਹੁਕਮੁ ਮੰਨੇ ਸਹ ਕੇਰਾ ਹੁਕਮੇ ਹੀ ਸੁਖੁ ਪਾਏ ॥ ਹੁਕਮੋ ਸੇਵੇ ਹੁਕਮੁ ਅਰਾਧੇ ਹੁਕਮੇ ਸਮੈ ਸਮਾਏ ॥
Gurmukẖ hukam manne sah kerā hukme hī sukẖ pā▫e. Hukmo seve hukam arāḏẖe hukme samai samā▫e.
(Gurmukh-i) one who follows the guru (ma’nney) obeys (hukam-u) commands (keyra) of (sah) the Almighty Master, and (paaey) finds (sukh-u) comfort (hi) only (hukmey) in obeying Hukam – not rituals etc.
S/he (sevey = serves) acts (hukmo) by Divine commands, (araadhey) remembers (hukam-u) Divine commands all the time; s/he him/her-self (samai) remains absorbed/focused and (samaaey = cause to be absorbed) guides others to be focused, (hukmey) on Hukam.
ਹੁਕਮੁ ਵਰਤੁ ਨੇਮੁ ਸੁਚ ਸੰਜਮੁ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਏ ॥ ਸਦਾ ਸੁਹਾਗਣਿ ਜਿ ਹੁਕਮੈ ਬੁਝੈ ਸਤਿਗੁਰੁ ਸੇਵੈ ਲਿਵ ਲਾਏ ॥ ਨਾਨਕ ਕ੍ਰਿਪਾ ਕਰੇ ਜਿਨ ਊਪਰਿ ਤਿਨਾ ਹੁਕਮੇ ਲਏ ਮਿਲਾਏ ॥੧੮॥
Hukam varaṯ nem sucẖ sanjam man cẖinḏi▫ā fal pā▫e. Saḏā suhāgaṇ jė hukmai bujẖai saṯgur sevai liv lā▫e. Nānak kirpā kare jin ūpar ṯinā hukme la▫e milā▫e. ||18||
Obedience to (hukam-u) Divine commands is his/her (varat-u) fasting/resolve, (neym) religious rites, (such) baths to purity the self, and (sanjam-u) control of organs; s/he (paaey) obtains (phal-u = fruit) fulfilment of (chindiaa) aspirations of (man) the mind.
A soul-woman (j-i) who (laaey) fixes (liv) the mind (seyvai = service) obedience to (satigur-u) the true guru, (bujhai) understands/acts (hukmey) by Divine commands, s/he (sadaa) ever (suhaagan-i = fortunate) blessed married woman.
Those (oopar-i) on (jin) whom the Almighty (karey) bestows (kripa) kindness, IT (laey milaaey) unites (tinaa) them (hukmey = by command) by conforming to Divine commands, says fourth Nanak. 18.
ਮਨਮੁਖਿ ਹੁਕਮੁ ਨ ਬੁਝੇ ਬਪੁੜੀ ਨਿਤ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਵਰਤ ਨੇਮੁ ਸੁਚ ਸੰਜਮੁ ਪੂਜਾ ਪਾਖੰਡਿ ਭਰਮੁ ਨ ਜਾਇ ॥
Manmukẖ hukam na bujẖe bapuṛī niṯ ha▫umai karam kamā▫e. varaṯ nem sucẖ sanjam pūjā pakẖand bẖaram na jā▫e.
On the other hand (manmukh-i) a self-oriented soul-woman does not (bujhey) understand/obey (hukam-u) Divine commands but (nit) ever (kamaaey = does, karam = deeds) acts (haumai) by ego/self-will is (bapurree) poor/helpless, i.e. she is abandoned by the Almighty-husband.
S/he performs (varat-u) fasting, (nem) religious rites, (such) baths to purity the self, and (sanjam-u) control of organs, but does not obey Naam; her (bharam-u) wandering does not (jaaey = leave) end – she is kept away from the Almighty.
ਅੰਤਰਹੁ ਕੁਸੁਧੁ ਮਾਇਆ ਮੋਹਿ ਬੇਧੇ ਜਿਉ ਹਸਤੀ ਛਾਰੁ ਉਡਾਏ ॥ ਜਿਨਿ ਉਪਾਏ ਤਿਸੈ ਨ ਚੇਤਹਿ ਬਿਨੁ ਚੇਤੇ ਕਿਉ ਸੁਖੁ ਪਾਏ ॥ ਨਾਨਕ ਪਰਪੰਚੁ ਕੀਆ ਧੁਰਿ ਕਰਤੈ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਏ ॥੧੯॥
Anṯrahu kusuḏẖ mā▫i▫ā mohi beḏẖe ji▫o hasṯī cẖẖār udā▫e. Jin upā▫e ṯisai na cẖīṯėh bin cẖeṯe ki▫o sukẖ pā▫e. Nānak parpancẖ kī▫ā ḏẖur karṯai pūrab likẖi▫ā kamā▫e. ||19||
(Beydhey = pierced) being fascinated (moh-i) by lure of (maaiaa) the world-play of relations, wealth and so on, s/he is (kusudh-u) impure (antrahu) from within, i.e. acts by vices (jiau) like (hastee) the elephant (uddaaey) throws (chhaar-u) dust on itself after a bath.
S/he does not (cheytah-i) remember – commands of (tisai = that) the Creator (jin-i) who (upaaey) created her on how to conduct the self; she commits transgressions and (kiau = how?) does not (paaey) have (sukh-u) comfort (bin-u = without) for not (cheytey) keeping in mind and obeying Divine commands. This happens due to influence of past deeds.
(Kartai) the Creator (keeaa) made (parpach-u) the phenomenon of the world (dhur-i) at the beginning that one (kamaaey) does what (likhiaa) is written in his/her nature (poorab-i) in the past, says fourth Nanak. 19.
ਗੁਰਮੁਖਿ ਪਰਤੀਤਿ ਭਈ ਮਨੁ ਮਾਨਿਆ ਅਨਦਿਨੁ ਸੇਵਾ ਕਰਤ ਸਮਾਇ ॥ ਅੰਤਰਿ ਸਤਿਗੁਰੁ ਗੁਰੂ ਸਭ ਪੂਜੇ ਸਤਿਗੁਰ ਕਾ ਦਰਸੁ ਦੇਖੈ ਸਭ
ਆਇ ॥
Gurmukẖ parṯīṯ bẖa▫ī man māni▫ā an▫ḏin sevā karaṯ samā▫e. Anṯar saṯgur gurū sabẖ pūje saṯgur kā ḏaras ḏekẖai sabẖ ā▫e.
One (gurmukh-i) who follows the guru’s teachings (bhaee) obtains (parteet-i) awareness of Naam and his/her (man-u) mind finds Naam (maaniaa) agreeable to obey; s/he (vihaaey) passes (andin-u) everyday (samaaey = absorbed) focused on (karat = doing, seyva = service) obedience to instructions of the guru – to live by Naam.
(Sabh) everyone keeps teachings of (satigur-u) the true guru (antar-i) in mind, (poojey = worships) respects/obeys the guru; (sabh) everyone (aaey) comes to (deykhai) see (daras-u) sight, i.e. joins congregation of (satigur) the true guru.
ਮੰਨੀਐ ਸਤਿਗੁਰ ਪਰਮ ਬੀਚਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਤਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥ ਹਉ ਸਦਾ ਸਦਾ ਬਲਿਹਾਰੀ ਗੁਰ ਅਪੁਨੇ ਜੋ ਪ੍ਰਭੁ ਸਚਾ ਦੇਇ ਮਿਲਾਇ ॥ ਨਾਨਕ ਕਰਮੁ ਪਾਇਆ ਤਿਨ ਸਚਾ ਜੋ ਗੁਰ ਚਰਣੀ ਲਗੇ ਆਇ ॥੨੦॥
Mannī▫ai saṯgur param bīcẖārī jiṯ mili▫ai ṯisnā bẖukẖ sabẖ jā▫e. Ha▫o saḏā saḏā balihārī gur apune jo parabẖ sacẖā ḏe▫e milā▫e. Nānak karam pā▫i▫ā ṯin sacẖā jo gur cẖarṇī lage ā▫e. ||20||
We should (ma’nneeai) obey (param = supreme) profound (beechaaree) thinker (satigur) true guru – who contemplates Naam – (miliai) by (miliai) meeting/following (jit-u) whom (sabh) all (tisna) thirst and (bhukh) hunger (jaaey = goes) ends, i.e. – one lives satisfied in life and efforts to attain solace end.
(Hau) I (sadaa sadaa) for ever – twice – (balihaaree = sacrifice) adore in thought and deed, (apuney = own) my guru (jo) who (dey-i milaaey) unites with (sachaa) the Eternal (prabh-u) Almighty, i.e. enables to find the Almighty and experience solace within.
Says fourth Nanak: Those (jo) who (aaey) come and (lagey) touch (charnee) feet of, i.e. find and follow the guru, (tin) they (paaiaa) received (karam-u) grace of (sachaa) the Eternal. 20.
ਜਿਨ ਪਿਰੀਆ ਸਉ ਨੇਹੁ ਸੇ ਸਜਣ ਮੈ ਨਾਲਿ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਹਉ ਫਿਰਾਂ ਭੀ ਹਿਰਦੈ ਰਖਾ ਸਮਾਲਿ ॥੨੧॥
Jin pirī▫ā sa▫o nehu se sajaṇ mai nāl. Anṯar bāhar ha▫o firāʼn bẖī hirḏai rakẖā samāl. ||21||
(Pireea/priya) the Beloved (sau) with (jin) whom I have (neyh-u = love) longing, (sey) that (sajan) friend is (naal-i) with (mai) me. (Hau) I (phira) go about with my life (antar-i) in the house and (baahar-i) outside but (bhi) still (rakhaa) keep the Master (samaal-i) attentively (hirdai) in mind. 21.
ਜਿਨਾ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਧਿਆਇਆ ਸਤਿਗੁਰ ਸਉ ਚਿਤੁ ਲਾਇ ॥ ਤਿਨ ਕੀ ਦੁਖ ਭੁਖ ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਗਇਆ ਨਿਰਦੋਖ ਭਏ ਲਿਵ ਲਾਇ ॥
Jinā ik man ik cẖiṯ ḏẖi▫ā▫i▫ā saṯgur sa▫o cẖiṯ lā▫e. Ŧin kī ḏukẖ bẖukẖ ha▫umai vadā rog ga▫i▫ā nirḏokẖ bẖa▫e liv lā▫e.
Those (jinaa) who pay (ik) single (man-i, chit-i) minded (dhiaaiaa) attention to commands of the Almighty with (chit-u) the mind (laaey) focused (sau) on, i.e. as taught by (satigur) the true guru.
(Vaddaa = big) the terrible (rog-u) malaise of (haumai = ego) acting by self-will (ki) of (tin) theirs and thus being in (dukh) anguish and (bhukh = hunger) running around to find solace (gaiaa = goes) ends; they (laaey) fix (liv) the mind on God and (bhaey) become (nirdokh) free of fault, i.e. do not transgress.
ਗੁਣ ਗਾਵਹਿ ਗੁਣ ਉਚਰਹਿ ਗੁਣ ਮਹਿ ਸਵੈ ਸਮਾਇ ॥ ਨਾਨਕ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਸਹਜਿ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥੨੨॥
Guṇ gāvahi guṇ ucẖrahi guṇ mėh savai samā▫e. Nānak gur pūre ṯe pā▫i▫ā sahj mili▫ā parabẖ ā▫e. ||22||
They (gaavah-i = sing) praise (gun) Divine virtues, (uchrah-i = utter) remember and emulate (gun) Divine virtues; they themselves (savai/samai) remain absorbed and (samaaey = cause to be absorbed) guide others to be absorbed (mah-i) in Divine virtues and emulate them.
Awareness of Divine virtues is (paaiaa) obtained (tey) from (poorey) the true guru, and then (prabh-u) the Almighty (aaey) comes and (miliaa) meets (sahj-i) naturally, i.e. is ever experienced within, says fourth Nanak. 22.
ਮਨਮੁਖਿ ਮਾਇਆ ਮੋਹੁ ਹੈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ ਕੂੜੁ ਕਮਾਵੈ ਕੂੜੁ ਸੰਘਰੈ ਕੂੜਿ ਕਰੈ ਆਹਾਰੁ ॥ ਬਿਖੁ ਮਾਇਆ ਧਨੁ ਸੰਚਿ ਮਰਹਿ ਅੰਤਿ ਹੋਇ ਸਭੁ ਛਾਰੁ ॥
Manmukẖ mā▫i▫ā moh hai nām na lagai pi▫ār. Kūṛ kamāvai kūṛ sangẖrai kūṛ karai āhār. Bikẖ mā▫i▫ā ḏẖan sancẖ marėh anṯ ho▫e sabẖ cẖẖār.
One who does not follow the guru but (manmukh-i) acts by self-will, has (moh-u) attachment to (maaiaa) the world-play; s/he does not (lagai) develop (piaar-u) love/liking to live (naam-i) by Naam/Divine virtues and commands.
S/he (kamaavai) acts by (koorr-u) falsehood/deceit and (sanghrrai) amasses (koorr-u = false) perishable wealth and (karai aahaar = eats untruth) lives by (koorr-i) of falsehood, i.e. leads life of deceit.
(Sanch-i) having amassed (dhan-u) wealth (bikh-u = poison) by unfair means, s/he (marah-i) dies; (sabh-u) all wealth (hoey) becomes (chhaar-u) dust, i.e. of no use.
ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮੁ ਕਰਹਿ ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਜਿ ਕਮਾਵੈ ਸੁ ਥਾਇ ਨ ਪਵੈ ਦਰਗਹ ਹੋਇ ਖੁਆਰੁ ॥੨੩॥
Karam ḏẖaram sucẖ sanjam karahi anṯar lobẖ vikār. Nānak manmukẖ jė kamāvai so thā▫e na pavai ḏargėh ho▫e kẖu▫ār. ||23||
S/he forgets God and (karah-i) performs (karam dharam) rituals, (such-i = purification) baths at pilgrimages, but has (lobh-u = greed) eye on money for which s/he commits (vikaar) vices.
(J-i) whatever one (kamaavai) does (manmukh-i) by self-will, (s-u) that is not (pavai) put in place/accepted (dargah-i) in Divine court, s/he (hoey) is (khuaar-u) frustrated in efforts to attain union with God and put in cycles of births and deaths, says fourth Nanak. 23.
ਸਭਨਾ ਰਾਗਾਂ ਵਿਚਿ ਸੋ ਭਲਾ ਭਾਈ ਜਿਤੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਰਾਗੁ ਨਾਦੁ ਸਭੁ ਸਚੁ ਹੈ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਰਾਗੈ ਨਾਦੈ ਬਾਹਰਾ ਇਨੀ ਹੁਕਮੁ ਨ ਬੂਝਿਆ ਜਾਇ ॥
Sabẖnā rāgāʼn vicẖ so bẖalā bẖā▫ī jiṯ vasi▫ā man ā▫e. Rāg nāḏ sabẖ sacẖ hai kīmaṯ kahī na jā▫e. Rāgai nāḏai bāhrā inī hukam na būjẖi▫ā jā▫e.
O (bhaai) brethren, (vich-i) amongst (sabhna) all (raagaa’n) the raga (so) that is (bhalaa = good) the best, (jit-u) by which the Almighty (aaey) comes and (vasiss) abides (man-i) mind, i.e. peace is experienced within. (Sabh) every (raag-u) raga and (naad-u) music is contained in (sach-u = truth) living by Naam/Divine virtues and commands; (keemat-i = price) value of this (na jaaey) cannot (kahee) be told.
Awareness of Naam is (baaharaa) outside (raagai) any raga or (naadai) sound/music; (hukam) Divine commands (na jaaey) cannot be (boojhiaa) understood by (ini) these – it comes by focusing on the content/Naam.
ਨਾਨਕ ਹੁਕਮੈ ਬੂਝੈ ਤਿਨਾ ਰਾਸਿ ਹੋਇ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥ ਸਭੁ ਕਿਛੁ ਤਿਸ ਤੇ ਹੋਇਆ ਜਿਉ ਤਿਸੈ ਦੀ ਰਜਾਇ ॥੨੪॥
Nānak hukmai būjẖai ṯinā rās ho▫e saṯgur ṯe sojẖī pā▫e. Sabẖ kicẖẖ ṯis ṯe ho▫i▫ā ji▫o ṯisai ḏī rajā▫e. ||24||
Aspirations (hoey) are (raas-i) fulfilled of (tinaa) those who (boojhai) understand/obey (hukmai) Divine commands; they (paaey) obtain (sojhee) awareness of Hukam/Naam (tey) from (satigur) the true guru, says fourth Nanak.
(Sabh-u kichh-u) everything (hoiaa) has been created (tey) by (tisai = that) the Almighty and functions/happens (jio) as is (rajaaey) will/commands/cosmic laws (dee) of the Almighty – this is understood from the guru. 24.
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ਸਤਿਗੁਰ ਵਿਚਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਹੈ ਅੰਮ੍ਰਿਤੁ ਕਹੈ ਕਹਾਇ ॥ ਗੁਰਮਤੀ ਨਾਮੁ ਨਿਰਮਲੋੁ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਇ ॥
Saṯgur vicẖ amriṯ nām hai amriṯ kahai kahā▫e. Gurmaṯī nām nirmalo nirmal nām ḏẖi▫ā▫e.
Awareness of (amrit) the life-giving Naam is present (vich-i) in (satigur) the true guru; he (kahai = says) expounds and (kahaaey) causes others to say/practice.; it is (gurmatee) with the guru’s guidance that one obtains Awareness of (nirmalo) the pristine Naam and (dhiaaey) pays attention/obeys.
ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਤਤੁ ਹੈ ਗੁਰਮੁਖਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਹਿਰਦੈ ਕਮਲੁ ਪਰਗਾਸਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਿਨ ਕਉ ਮੇਲਿਓਨੁ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਭਾਗੁ ਲਿਖਾਇ ॥੨੫॥
Amriṯ baṇī ṯaṯ hai gurmukẖ vasai man ā▫e. Hirḏai kamal pargāsi▫ā joṯī joṯ milā▫e. Nānak saṯgur ṯin ka▫o meli▫on jin ḏẖur masṯak bẖāg likẖā▫e. ||25||
(Baanee = words) Naam/Divine commands are (tat-u) the essence of all teachings, they (aaey) come and (vasai) abides (man-i) in mind (gurmukh-i) with the guru’s guidance. One who receives, (kamal-u) the lotus in his/her (hirdai) mind (pargaasiaa) blossoms, i.e. the mind is rejuvenated and does not succumb to temptations, his/her (jotee) soul (milaaey) merges (jot-i) in the Supreme Spirit.
The Almighty leads those (meylion-u) to meet (satigur-u) the true guru, (jin-i) who have (bhaag-u) good past deeds (likhaaey) written (mastak-i) on the forehead (dhur-i) at the source/by the Creator, says fourth Nanak. 25.
ਅੰਦਰਿ ਤਿਸਨਾ ਅਗਿ ਹੈ ਮਨਮੁਖ ਭੁਖ ਨ ਜਾਇ ॥ ਮੋਹੁ ਕੁਟੰਬੁ ਸਭੁ ਕੂੜੁ ਹੈ ਕੂੜਿ ਰਹਿਆ ਲਪਟਾਇ ॥ ਅਨਦਿਨੁ ਚਿੰਤਾ ਚਿੰਤਵੈ ਚਿੰਤਾ ਬਧਾ ਜਾਇ ॥
Anḏar ṯisnā ag hai manmukẖ bẖukẖ na jā▫e. Moh kutamb sabẖ kūṛ hai kūṛ rahi▫ā laptā▫e. An▫ḏin cẖinṯā cẖinṯvai cẖinṯā baḏẖā jā▫e.
One not inclined to live by Divine commands (manmukh) goes by own will; s/he has (ag-i) the fire of (tisna/trisna) desires and this (bhukh) hunger/craving (na jaaey) does not leave. S/he remains caught in (moh-u) attachment to (kuttamb-u) the family which is (sabg-u) all (koorr-u = false/impermanent) transitory – only for life -, but s/he (rahiaa) remains (lapttaaey) clinging (koorr-i) this falsehood.
S/he (andin-u = everyday) ever has (chinta) anxiety (chintvai = thinks) in mind, i.e. is apprehensive of consequences of wrongdoings and (jaaey) departs from this world (badhaa) bound in (chinta) anxiety.
ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੁਕਈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਗੁਰ ਸਰਣਾਈ ਉਬਰੈ ਨਾਨਕ ਲਏ ਛਡਾਇ ॥੨੬॥
Jamaṇ maraṇ na cẖuk▫ī ha▫umai karam kamā▫e. Gur sarṇā▫ī ubrai Nānak la▫e cẖẖadā▫e. ||26||
(Ja’mman-u) taking births and (maran-u) dying does not (chukaee) end of one who (kamaaey) does (karam) deeds (haumai) by ego/self-will. But such a person (ubrai = rises above) can overcome by placing the self (sarnaaee = sanctuary) in care and obedience of (gur) the guru, says fourth Nanak. 26.
ਸਤਿਗੁਰ ਪੁਰਖੁ ਹਰਿ ਧਿਆਇਦਾ ਸਤਸੰਗਤਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸਤਸੰਗਤਿ ਸਤਿਗੁਰ ਸੇਵਦੇ ਹਰਿ ਮੇਲੇ ਗੁਰੁ ਮੇਲਾਇ ॥ ਏਹੁ ਭਉਜਲੁ ਜਗਤੁ ਸੰਸਾਰੁ ਹੈ ਗੁਰੁ ਬੋਹਿਥੁ ਨਾਮਿ ਤਰਾਇ ॥
Saṯgur purakẖ har ḏẖi▫ā▫iḏā saṯsangaṯ saṯgur bẖā▫e. Saṯsangaṯ saṯgur sevḏe har mele gur melā▫e. Ėhu bẖa▫ojal jagaṯ sansār hai gur bohith nām ṯarā▫e.
The seeker (dhiaaida) pays attention to – Naam of – (purakh-u) the all-pervasive (har-i) Almighty (satigur) true guru (satisangat-i) in holy congregation as (bhaaey = will) instructed (satigur) the true guru.
The seekers (meylaaey = caused to meet) are led to (gur-u) the guru (har-i) by the Almighty, they learn (satsangat-i) in the holy congregation to (seyvdey = serve) comply with instructions of (satigur) the true guru which (meyley) unites with the Almighty
(Eyh-u) this (jagat-u sansaar-u) world is (bhaujal-u) an ocean of temptations, the guru is (bohith-u) the ship that (taraaey) ferries across the world-ocean by imparting awareness (naam-i) Naam/Divine virtues and commands.
ਗੁਰਸਿਖੀ ਭਾਣਾ ਮੰਨਿਆ ਗੁਰੁ ਪੂਰਾ ਪਾਰਿ ਲੰਘਾਇ ॥ ਗੁਰਸਿਖਾਂ ਕੀ ਹਰਿ ਧੂੜਿ ਦੇਹਿ ਹਮ ਪਾਪੀ ਭੀ ਗਤਿ ਪਾਂਹਿ ॥ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਪ੍ਰਭ ਲਿਖਿਆ ਗੁਰ ਨਾਨਕ ਮਿਲਿਆ ਆਇ ॥
Gursikẖī bẖāṇā mani▫ā gur pūrā pār langẖā▫e. Gursikẖāʼn kī har ḏẖūṛ ḏėh ham pāpī bẖī gaṯ pāʼnhi. Ḏẖur masṯak har parabẖ likẖi▫ā gur Nānak mili▫ā ā▫e.
(Gursikhi) the guru’s disciples (ma’nniaa) obey his (bhaana = will) instructions and (langhaaey) are ferried across the world-ocean by (poora) perfect (gur-u) guru.
O Almighty, please (deyh-i) give me (dhoor-i) the dust of feet, i.e. enable to follow the example, (ki) of (gursikhaa’n) those who follow the guru so that (ham) I (paapee) a transgressor (bhi) also (paa’nh-i) obtain freedom from being reborn in the world.
The guru comes and (miliaa) meets, i.e. is found by, those on whose (mastak-i) forehead/fortune it is so (likhiaa) written by (har-i) the Almighty (prabh) Master, i.e. by Divine grace, says fourth Nanak.
ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰਿਅਨੁ ਹਰਿ ਦਰਗਹ ਲਏ ਛਡਾਇ ॥ ਗੁਰਸਿਖਾ ਨੋ ਸਾਬਾਸਿ ਹੈ ਹਰਿ ਤੁਠਾ ਮੇਲਿ ਮਿਲਾਇ ॥੨੭॥
Jamkankar mār biḏāri▫an har ḏargėh la▫e cẖẖadā▫e. Gursikẖā no sābās hai har ṯuṯẖā mel milā▫e. ||27||
(Jamkankar) agents of Divine justice – the metaphoric Divine policemen – (maar-i) are beaten and (bidaareean-u) driven back, i.e. have orders not to go near those who remember/obey the Almighty; (dargah) Divine court (laey chhaddaaey) frees them when account of deeds is taken.
(Saabaas hai) congratulations (no) to (gursikhaa) those who follow the guru; (har-i) the Almighty is (tutthaa) is pleased to (meyl-i milaaey) unite them with IT-self – their being reborn is obviated. 27.
ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਜਿਨਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਰਾਮ ਨਾਮੁ ਹਰਿ ਕੀਰਤਿ ਗਾਇ ਕਰਿ ਚਾਨਣੁ ਮਗੁ ਦੇਖਾਇਆ ॥
Gur pūrai har nām ḏiṛā▫i▫ā jin vicẖahu bẖaram cẖukā▫i▫ā. Rām nām har kīraṯ gā▫e kar cẖānaṇ magḏekẖā▫i▫ā.
(Poorai) the perfect (gur-i) guru (drirraaiaa) creates firm commitment to (naam-u) Naam/Divine virtues and commands (jin-i) which (chukaaiaa) ends (bharam-u = delusion) other ideas (vichahu) from within.
One then (gaaee = sings, keerat-i = praises) acknowledges/understands Naam/virtues and commands of (har-i) the Almighty, which (kar-i = makes, chaanan-u = light) enlightens the mind and (dikhaaiaa) shows (mag-u) the path of living by Naam.
ਹਉਮੈ ਮਾਰਿ ਏਕ ਲਿਵ ਲਾਗੀ ਅੰਤਰਿ ਨਾਮੁ ਵਸਾਇਆ ॥ ਗੁਰਮਤੀ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੈ ਨਾਮਿ ਸਮਾਇਆ ॥
Ha▫umai mār ek liv lāgī anṯar nām vasā▫i▫ā Gurmaṯī jam johi na sākai sācẖai nām samā▫i▫ā
When (haumai) ego (maar-i) is killed one’s (live) attention (laagee) is fixed on obedience of (eyk-u) the One Almighty and Naam (vasaaiaa = caused to abide) kept (antar-i) in mind.
One then does not commit transgressions (gurmatee) by following the guru’s counsel, and hence (jam-u) agent of Divine justice (na sakai) cannot – as it has orders not to – (joh-i = eye) target those (samaaiaa = absorbed) conducting themselves (naaey) by Naam/commands (saachai) of the Eternal.
ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤੈ ਕਰਤਾ ਜੋ ਭਾਵੈ ਸੋ ਨਾਇ ਲਾਇਆ ॥ ਜਨ ਨਾਨਕੁ ਨਾਉ ਲਏ ਤਾਂ ਜੀਵੈ ਬਿਨੁ ਨਾਵੈ ਖਿਨੁ ਮਰਿ ਜਾਇਆ ॥੨੮॥
Sabẖ āpe āp varṯai karṯā jo bẖāvai so nā▫e lā▫i▫ā Jan Nānak nā▫o la▫e ṯāʼn jīvai bin nāvai kẖin mar jā▫i▫ā ||28||
(Karta) the Creator (aapey) IT-self (vartai) does (sabh-u) everything; and (laaiaa) engages in obedience (naaey) of Naam one with (jo) whom IT (bhaavai) is pleased.
When one (laey = takes) remembers (naau) Naam, (taa’n) then s/he (jeevai = lives) overcomes vices; but (mar-i jaaiaa = dies) falls prey to vices (khin-u) every moment (bin-u) without remembrance (naavai) of Naam, says (jan) humble fourth Nanak. 28.
ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮਿ ਭੂਲੇ ਹਉਮੈ ਸਾਕਤ ਦੁਰਜਨਾ ॥ ਨਾਨਕ ਰੋਗੁ ਗਵਾਇ ਮਿਲਿ ਸਤਿਗੁਰ ਸਾਧੂ ਸਜਣਾ ॥੨੯॥
Man anṯar ha▫umai rog bẖaram bẖūle ha▫umai sākaṯ ḏurjanā. Nānak rog gavā▫e mil saṯgur sāḏẖū sajṇā. ||29||
Those who have (rog-u) the malaise of (haumai) ego, (Saakat = worshippers of Shakti) they turn away from and do not obey God; such (durjanaa) evil persons (bhooley) are misled (bhram-i) by delusion – that obedience to God is not necessary.
This (rog-u) malady (vanjnaaey = lost) is given up – and God obeyed – (mil-i) on meeting and following (sajna) the friend/helpful (satigur) true guru (saadhoo) saint, says fourth Nanak. 29.
ਗੁਰਮਤੀ ਹਰਿ ਹਰਿ ਬੋਲੇ ॥ ਹਰਿ ਪ੍ਰੇਮਿ ਕਸਾਈ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਰਤੀ ਹਰਿ ਰੰਗਿ ਚੋਲੇ ॥ ਹਰਿ ਜੈਸਾ ਪੁਰਖੁ ਨ ਲਭਈ ਸਭੁ ਦੇਖਿਆ ਜਗਤੁ ਮੈ ਟੋਲੇ ॥
Gurmaṯī har har bole. Har parem kasā▫ī ḏinas rāṯ har raṯī har rang cẖole. Har jaisā purakẖ na labẖ▫ī sabẖ ḏekẖi▫ā jagaṯ mai tole.
The soul woman who (boley = says) remembers/practices (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing virtues and commands of the Almighty (gurmatee) with the guru’s guidance.
With her (choley = garment) body/being (ratee) imbued (rang-i) with love of (har-i) the Almighty, she is (kasaaee) drawn (dinas-u) day and (raat-i) night (preym-i) by love of, i.e. yearns for, (har-i) the Almighty-spouse.
(Mai) I have (ttoley) searched (sabh-u) the whole (jagat-u) world and (deykhiaa = seen) concluded that no (purakh-u) husband (labhaee) can be found (jaisa) like (har-i) the Almighty.
ਗੁਰ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਮਨੁ ਅਨਤ ਨ ਕਾਹੂ ਡੋਲੇ ॥ ਜਨ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਕੇ ਗੁਲ ਗੋਲੇ ॥੩੦॥
Gur saṯgur nām ḏiṛā▫i▫ā man anaṯ na kāhū dole. Jan Nānak har kā ḏās hai gur saṯgur ke gul gole. ||30||
One whom (gur) the great (satigur-i) true guru (drirraaiaa) imparts firm commit to Naam, his/her (man-u) mind is not (ddoley) swayed by (anat) any other ideas.
(Jan) humble fourth Nanak, the seeker, is (daas-u) the obedient servant (ka) of (har-i) the Almighty and follows (gul) servants of (goley) servants/followers of (gur) the great (satigur) true guru. 30.
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