SGGS pp 1408-1409, Svaeeay Mahley Panjvey Key, 13-21 of 21.

 

Note: The next seven Svaeeay are by the bard Mathura.

 

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਭਯਉ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਯਉ ॥

Joṯ rūp har āp gurū Nānak kahā▫ya▫o.   Ŧā ṯe angaḏ bẖa▫ya▫o ṯaṯ si▫o ṯaṯ milā▫ya▫o.

 

(Har-i) the Almighty in (roop) the form of (jot-i) light/Divine Spirit (kahaayau) named (aap-i) IT-self Guru Nanak, the first Guru. Guru Angad (bhayau) became the guru (tey) from/after (ta = that) Guru Nanak, and one (tat) spirit (milaayau) merged in the second spirit, i.e. the same guru-spirit continued.

 

ਅੰਗਦਿ ਕਿਰਪਾ ਧਾਰਿ ਅਮਰੁ ਸਤਿਗੁਰੁ ਥਿਰੁ ਕੀਅਉ ॥ ਅਮਰਦਾਸਿ ਅਮਰਤੁ ਛਤ੍ਰੁ ਗੁਰ ਰਾਮਹਿ ਦੀਅਉ ॥

Angaḏ kirpā ḏẖār amar saṯgur thir kī▫a▫o.   Amarḏās amraṯ cẖẖaṯar gur rāmėh ḏī▫a▫o.

 

Guru (angad-i) Angad (dhaar-i = bestowed, kirpa = kindness) kindly passed on his spirit and (thir-u = stable, keeau = made) installed (amar) Amardas who received the same spirit.

Guru Amardas (deeau = gave) put (chhatr-u) the crown/title of (amart-u) immortality, the embodiment of the Almighty, to (gur) Guru (raamah-i) Ramdas, i.e. passed on the guru-spirit.

 

ਗੁਰ ਰਾਮਦਾਸ ਦਰਸਨੁ ਪਰਸਿ ਕਹਿ ਮਥੁਰਾ ਅੰਮ੍ਰਿਤ ਬਯਣ ॥ ਮੂਰਤਿ ਪੰਚ ਪ੍ਰਮਾਣ ਪੁਰਖੁ ਗੁਰੁ ਅਰਜੁਨੁ ਪਿਖਹੁ ਨਯਣ ॥੧॥

Gur Rāmḏās ḏarsan paras kahi mathurā amriṯ ba▫yaṇ.   Mūraṯ pancẖ parmāṇ purakẖ gur arjun pikẖahu na▫yaṇ.

||1||

 

The bard Mathura (kah-i) says these (amrit) sweet (bayan) words: (Paras-i = seeing, darsan = sight) seeing and following the example of Guru Ramdas Arjun became the fifth Guru; now (pikhahu) see with your (nayan) eyes (panch) the fifth (moorat-i) embodiment of the guru-spirit (parmaan-u = evidence) manifest as (purakh-u) person of Guru Arjun. 1.

 

ਸਤਿ ਰੂਪੁ ਸਤਿ ਨਾਮੁ ਸਤੁ ਸੰਤੋਖੁ ਧਰਿਓ ਉਰਿ ॥ ਆਦਿ ਪੁਰਖਿ ਪਰਤਖਿ ਲਿਖ੍ਯ੍ਯਉ ਅਛਰੁ ਮਸਤਕਿ ਧੁਰਿ ॥

Saṯ rūp saṯ nām saṯ sanṯokẖ ḏẖari▫o ur.   Āḏ purakẖ parṯakẖ likẖ▫ya▫o acẖẖar masṯak ḏẖur.

 

Guru Arjun (dhar-i) keeps (ur-i) in mind (sat-i = eternal, roop-u = form) the Almighty, (sat-i) the eternal (naam-u) Divine virtues and commands; he lives (sat-u) truthfully (santokh-u = contentment) happy with Divine will. It appears (aad-i primordial, purakh-i = person) the Almighty has (partakh-i = directly) personally (likyau) written this (achhar-u = word) blessing in his (mastak-i = forehead) destiny (dhur-i) at the source, i.e. before birth.

 

ਪ੍ਰਗਟ ਜੋਤਿ ਜਗਮਗੈ ਤੇਜੁ ਭੂਅ ਮੰਡਲਿ ਛਾਯਉ ॥ ਪਾਰਸੁ ਪਰਸਿ ਪਰਸੁ ਪਰਸਿ ਗੁਰਿ ਗੁਰੂ ਕਹਾਯਉ ॥

Pargat joṯ jagmagai ṯej bẖū▫a mandal cẖẖā▫ya▫o.   Pāras paras paras paras gur gurū kahā▫ya▫o.

 

Seeing Guru Arjun’s life is seeing (jot-i) Spirit of the Almighty (jagmagai = shines) manifested; his (teyj-u = grandeur) glory (chhaaio = covers) has spread over (bhoo manddal) the world.

It is believed that a base metal becomes gold (paras-i) by touch with a stone called Paaras; but (paras-i) touch/blessing of (paaaras) Paaras (gur-i) Guru Ramdas, his son Arjun (kahaayau) became the next guru.

 

ਭਨਿ ਮਥੁਰਾ ਮੂਰਤਿ ਸਦਾ ਥਿਰੁ ਲਾਇ ਚਿਤੁ ਸਨਮੁਖ ਰਹਹੁ ॥ ਕਲਜੁਗਿ ਜਹਾਜੁ ਅਰਜੁਨੁ ਗੁਰੂ ਸਗਲ ਸ੍ਰਿਸ੍ਟਿ ਲਗਿ ਬਿਤਰਹੁ ॥੨॥

Bẖan mathurā mūraṯ saḏā thir lā▫e cẖiṯ sanmukẖ rahhu.   Kaljug jahāj arjun gurū sagal sarisat lag biṯrahu. ||2||

 

(Bhan-i) says the bard Mathura: Guru Arjun is (moorat-i) embodiment of (sadaa = ever, thir-u = stable) the Eternal Almighty; (rahahu = remain, sanmukh = facing) listen to his teachings, (laaey) apply your (chit) mind, i.e. follow them.

Teachings of Guru Arjun are (jahaaj-u) the ship to get across the world-ocean, i.e. overcome temptations, (kalijug-i) in this age of conflicts/duality; o (sagal = all, sristt-i = universe) all people of the world, (lag-i) apply yourselves to his teachings and (bitrahu) get across/overcome temptations. 2

 

ਤਿਹ ਜਨ ਜਾਚਹੁ ਜਗਤ੍ਰ ਪਰ ਜਾਨੀਅਤੁ ਬਾਸੁਰ ਰਯਨਿ ਬਾਸੁ ਜਾ ਕੋ ਹਿਤੁ ਨਾਮ ਸਿਉ ॥ ਪਰਮ ਅਤੀਤੁ ਪਰਮੇਸੁਰ ਕੈ ਰੰਗਿ ਰੰਗ੍ਯ੍ਯੌ ਬਾਸਨਾ ਤੇ ਬਾਹਰਿ ਪੈ ਦੇਖੀਅਤੁ ਧਾਮ ਸਿਉ ॥

Ŧih jan jācẖahu jagṯar par jānī▫aṯ bāsur ra▫yan bās jā ko hiṯ nām si▫o.  Param aṯīṯ parmesur kai rang rang▫y▫ou bāsnā ṯe bāhar pai ḏekẖī▫aṯ ḏẖām si▫o.

 

(Jaachahu) seek company of (tih) those (jan) persons who (jaaneeat-u) are known (par) on (jagatr) the earth/world to have (baas-u) residence, and who have (hit-u) love (siau) with/practice Naam/Divine virtues and commands.

Who are (param) supremely/totally (ateet-u) unattached to the material world, (rangyou) imbued (rang-i) with love/obedience (kai) of (parmeysur) the Supreme Master, and are (baahar-i = outside) beyond reach of (baasna) desires; we should (pai) place ourselves in their company for (deykheeat-i) seeing them is (dhaam) pilgrimage, i.e. one is purified in the holy congregation.

 

ਅਪਰ ਪਰੰਪਰ ਪੁਰਖ ਸਿਉ ਪ੍ਰੇਮੁ ਲਾਗ੍ਯ੍ਯੌ ਬਿਨੁ ਭਗਵੰਤ ਰਸੁ ਨਾਹੀ ਅਉਰੈ ਕਾਮ ਸਿਉ ॥ ਮਥੁਰਾ ਕੋ ਪ੍ਰਭੁ ਸ੍ਰਬ ਮਯ ਅਰਜੁਨ ਗੁਰੁ ਭਗਤਿ ਕੈ ਹੇਤਿ ਪਾਇ ਰਹਿਓ ਮਿਲਿ ਰਾਮ ਸਿਉ ॥੩॥

Apar parampar purakẖ si▫o parem lāg▫y▫ou bin bẖagvanṯ ras nāhī a▫urai kām si▫o. Mathurā ko parabẖ sarab ma▫y arjun gur bẖagaṯ kai heṯ pā▫e rahi▫o mil rām si▫o. ||3||

 

They (laagyou) bear (preym-u) love (siau) with (apar = without far end, parampar = far and far) the Infinite (purakh) all-pervasive Almighty; they do not have (ras-u) taste/liking (bin-u) except to live by commands of (bhagvant) the Almighty, and have no (ras-u) taste (siau) for (aurai) anyone/any other (kaam) method.

(Prabh-u) the master of the bard Mathura, i.e. of all creation, is (srab maya) the all-pervasive Almighty; Guru Arjun (rahio) remains (paaey) at the feet, i.e. in obedience to the Almighty (heyt-i) for the sake (bhagat-i) devotion, i.e. obedience is devotion. 3.

 

Page 1409

 

ਅੰਤੁ ਨ ਪਾਵਤ ਦੇਵ ਸਬੈ ਮੁਨਿ ਇੰਦ੍ਰ ਮਹਾ ਸਿਵ ਜੋਗ ਕਰੀ ॥ ਫੁਨਿ ਬੇਦ ਬਿਰੰਚਿ ਬਿਚਾਰਿ ਰਹਿਓ ਹਰਿ ਜਾਪੁ ਨ ਛਾਡ੍ਯ੍ਯਿਉ ਏਕ ਘਰੀ ॥

Anṯ na pāvaṯ ḏev sabai mun inḏar mahā siv jog karī.  Fun beḏ birancẖ bicẖār rahi▫o har jāp na cẖẖādi▫ya▫o ek gẖarī.

 

(Sabai) all (deyv) gods, (mun-i) sages, and (indr) Indra who (kari = did, jog = effort for union) try to attain union with the Almighty, cannot (paavat) find (ant-u = limit) extent of virtues and powers of the Almighty.

(Phun-i) and (biranch-i) Brahma who (bichaar-i rahio) reflects on (beyd) the Vedas, and does not (chhaaddyao) leave (jaap-u) remembrance of (har-i) the Almighty, even for (eyk) one (ghari) short period – cannot find the Almighty.

 

ਮਥੁਰਾ ਜਨ ਕੋ ਪ੍ਰਭੁ ਦੀਨ ਦਯਾਲੁ ਹੈ ਸੰਗਤਿ ਸ੍ਰਿਸ੍ਟਿ ਨਿਹਾਲੁ ਕਰੀ ॥ ਰਾਮਦਾਸਿ ਗੁਰੂ ਜਗ ਤਾਰਨ ਕਉ ਗੁਰ ਜੋਤਿ ਅਰਜੁਨ ਮਾਹਿ ਧਰੀ ॥੪॥

Mathurā jan ko parabẖ ḏīn ḏa▫yāl hai sangaṯ sarisat nihāl karī.  Rāmḏās gurū jag ṯāran ka▫o gur joṯ arjun māhi ḏẖarī. ||4||

 

Says the bard Mathura: (Prabh-u) the Almighty (hai) is (dyaal-u) kind to (deen = poor) humble seekers, and (sristt-i) universe of (sangat-i) holy congregation, i.e. all true seekers are (nihaal-u = happy, kari = makes) made happy – with vision of the Almighty.

Guru (raamdaas-i) Ramdas (dhari = placed) put (jot-i = light) the guru-spirit (maah-i) in Arjun and made him the guru (kau) to (taaran) ferry (jag) the world-creatures across the world-ocean, i.e. overcome temptations and find the Almighty. 4.

 

ਜਗ ਅਉਰੁ ਨ ਯਾਹਿ ਮਹਾ ਤਮ ਮੈ ਅਵਤਾਰੁ ਉਜਾਗਰੁ ਆਨਿ ਕੀਅਉ ॥ ਤਿਨ ਕੇ ਦੁਖ ਕੋਟਿਕ ਦੂਰਿ ਗਏ ਮਥੁਰਾ ਜਿਨ੍ਹ੍ਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਅਉ ॥

Jag a▫or na yāhi mahā ṯam mai avṯār ujāgar ān kī▫a▫o.  Ŧin ke ḏukẖ kotik ḏūr ga▫e mathurā jinĥ amriṯ nām pī▫a▫o.

 

Creatures of (yaah-i) this (jag) world are (aur-u = more, na = not) no more (mai) in (maha = great, tam = darkness) ignorance, because (avtaar-u) manifestation of Guru Ajun; he (aan-i) came and (keeau = made, ujaagar = lit up) imparted awareness of Naam/Divine virtues and commands.

(Kottik) crores/all (dukh) pains (tin = them, key = of) of those (jinh) who (peeau) drink (amrit) the life-giving elixir, i.e. conduct themselves, by Naam/Divine virtues and commands, says Mathura.

 

ਇਹ ਪਧਤਿ ਤੇ ਮਤ ਚੂਕਹਿ ਰੇ ਮਨ ਭੇਦੁ ਬਿਭੇਦੁ ਨ ਜਾਨ ਬੀਅਉ ॥ ਪਰਤਛਿ ਰਿਦੈ ਗੁਰ ਅਰਜੁਨ ਕੈ ਹਰਿ ਪੂਰਨ ਬ੍ਰਹਮਿ ਨਿਵਾਸੁ ਲੀਅਉ ॥੫॥

Ih paḏẖaṯ ṯe maṯ cẖūkėh re man bẖeḏ bibẖed na jān bī▫a▫o.  Parṯacẖẖ riḏai gur arjun kai har pūran barahm nivās lī▫a▫o. ||5||

 

(Rey) o (man = mind) human beings, (mat) do not (chookah-i) miss (ih) this (padhat-i) path; do not (jaan = know) consider any (beau = second) other (bibheyd) different path, i.e. do not think rituals or worships can lead to the Almighty.

(Pooran) the all-pervasive (har-i) Almighty (brahm-i) Creator has (leeau) taken (nivaas-u) abode (partachh-i/pratakshya) directly/IT-self (ridai) in mind (kai) of Guru Arjun, i.e. Guru Arjun teaches as the Almighty motivates. 5.

 

ਜਬ ਲਉ ਨਹੀ ਭਾਗ ਲਿਲਾਰ ਉਦੈ ਤਬ ਲਉ ਭ੍ਰਮਤੇ ਫਿਰਤੇ ਬਹੁ ਧਾਯਉ ॥ ਕਲਿ ਘੋਰ ਸਮੁਦ੍ਰ ਮੈ ਬੂਡਤ ਥੇ ਕਬਹੂ ਮਿਟਿ ਹੈ ਨਹੀ ਰੇ ਪਛੁਤਾਯਉ ॥

Jab la▫o nahī bẖāg lilār uḏai ṯab la▫o bẖaramṯe firṯe baho ḏẖā▫ya▫o.  Kal gẖor samuḏar mai būdaṯ the kabhū mit hai nahī re pacẖẖoṯā▫ya▫o.

 

(Jab lau) as long as (bhaag) fortune written on (lilaar = forehead) the forehead did not (udai = rose) manifest, i.e. we did not have the fortune to find the true guru, (tab lau) until then we (phirtey) kept (bhramtey) in delusion (dhaayau) running around (bahu = much) all over, i.e. remained in cycles of births and deaths.

We (they) were (booddat) drowning in (ghor) the intensely turbulent (samudr) ocean of (kal-i) of Kaliyug – the age of conflicts/duality, i.e. kept falling prey to temptations; and (pachhutaayau) repentance – for transgressions – (kabahoo nahi) never (mitt-i hai = erase) ended.

 

ਤਤੁ ਬਿਚਾਰੁ ਯਹੈ ਮਥੁਰਾ ਜਗ ਤਾਰਨ ਕਉ ਅਵਤਾਰੁ ਬਨਾਯਉ ॥ ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥

Ŧaṯ bicẖār yahai mathurā jag ṯāran ka▫o avṯār banā▫ya▫o. Jap▫ya▫o jinĥ arjun ḏev gurū fir sankat jon garabẖ na ā▫ya▫o. ||6||

 

Mathura says (yahai) this (bichaar-u) considered (tat-u) fact: The Almighty (banaayau = made, avtaar = descendent) descended, i.e. sent IT’s Spirit, (kau) to (taaran = ferry) save (jag) the world creatures from falling prey to vices.

And that spirit is in Guru Arjun Dev; (sankatt) the distress of being put in (garabh) womb of numerous (jon-i) life-forms is not (aayau = come) faced by (jin-i) those who (japyau) remember and obey his teachings. 6.

 

ਕਲਿ ਸਮੁਦ੍ਰ ਭਏ ਰੂਪ ਪ੍ਰਗਟਿ ਹਰਿ ਨਾਮ ਉਧਾਰਨੁ ॥ ਬਸਹਿ ਸੰਤ ਜਿਸੁ ਰਿਦੈ ਦੁਖ ਦਾਰਿਦ੍ਰ ਨਿਵਾਰਨੁ ॥

Kal samuḏar bẖa▫e rūp pargat har nām uḏẖāran.   Basėh sanṯ jis riḏai ḏukẖ ḏariḏar nivāran.

 

The Divine Spirit (bhaey = became, pragatt-i = manifest) has taken (roop) the form of Guru Arjun to (udhaaran-u) save the people from (samudr) the ocean (kal-i) Kaliyug, i.e. from conflicts/duality by imparting awareness of Naam/virtues and commands of (har-i) the Almighty.

One in (jis-u) whose (ridai) mind teachings of Guru Arjun (basah-i) abide, his/her (dukh) pain and (daaridr = poverty) misery (nivaaran-u) are driven away/end.

 

ਨਿਰਮਲ ਭੇਖ ਅਪਾਰ ਤਾਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਮਨ ਬਚ ਜਿਨਿ ਜਾਣਿਅਉ ਭਯਉ ਤਿਹ ਸਮਸਰਿ ਸੋਈ ॥

Nirmal bẖekẖ apār ṯās bin avar na ko▫ī.   Man bacẖ jin jāṇi▫a▫o bẖa▫ya▫o ṯih samsar so▫ī.

 

Guru Arjun is (bheykh = garb) embodiment of (nirmal) the pristine (apaar) Infinite Almighty, there is (na koee = not any) no (avar-u) other Master (bin-u) except (taas-u = that) the Almighty.

One (jin-i) who (jaaniau = knows) is conscious of the Almighty in (man = mind) thoughts, (bach/bachan = words) speech (tih) that person (bhayau) becomes (samsara-i) like (soee = that one) the Almighty.

 

ਧਰਨਿ ਗਗਨ ਨਵ ਖੰਡ ਮਹਿ ਜੋਤਿ ਸ੍ਵਰੂਪੀ ਰਹਿਓ ਭਰਿ ॥ ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਯ੍ਯ ਹਰਿ ॥੭॥੧੯॥

Ḏẖaran gagan nav kẖand mėh joṯ savrūpī rahi▫o bẖar.   Bẖan mathurā kacẖẖ bẖeḏ nahī gur arjun parṯakẖ▫y har. ||7||19||

 

The Almighty (rahio = remains, bhar-i = filling) is present (mah-i) in/on (dharan-i) land, (gagan) sky, the world of (nav = nine, knandd) nine parts (svaroopi) in the form (jot-i = light) of Spirit – and Guru Arjun imparts awareness of that; Guru Arjun is thus (partakhya) direct manifestation of (har-i) the Almighty. 7. 19.

 

Note: The next two Svaeeay are by the bard Harbans.

 

ਅਜੈ ਗੰਗ ਜਲੁ ਅਟਲੁ ਸਿਖ ਸੰਗਤਿ ਸਭ ਨਾਵੈ ॥ ਨਿਤ ਪੁਰਾਣ ਬਾਚੀਅਹਿ ਬੇਦ ਬ੍ਰਹਮਾ ਮੁਖਿ ਗਾਵੈ ॥

Ajai gang jal atal sikẖ sangaṯ sabẖ nāvai.   Niṯ purāṇ bācẖī▫ah beḏ barahmā mukẖ gāvai.

 

(Sabh) the whole (sangat-i) congregation of (sikh = disciples) the guru’s followers (naavai) bathes in (jal) water of (gang) the river Ganga which is considered (ajai) unconquerable and (attal-u) inevitable, – is above others/considered most sacred, i.e. the holy congregation attains purity by awareness of Naam/Divine virtues and commands.

People nit) ever (baacheeah-i = said) read (puraan) the Puranas (and Brahma (gaavai = sings) reads (beyd) the Vedas (mukh-i) from the mouth, but awareness of Naam is obtained by following the guru’s teachings.

 

ਅਜੈ ਚਵਰੁ ਸਿਰਿ ਢੁਲੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਲੀਅਉ ॥ ਗੁਰ ਅਰਜੁਨ ਸਿਰਿ ਛਤ੍ਰੁ ਆਪਿ ਪਰਮੇਸਰਿ ਦੀਅਉ ॥

Ajai cẖavar sir dẖulai nām amriṯ mukẖ lī▫a▫o.   Gur arjun sir cẖẖaṯar āp parmesar ḏī▫a▫o.

 

One who (leeau) recounts (naam-u) Divine virtues and commands, (ajai) un-conquerable (chavar-u) fly-whisk (ddhulai) is waved over him/her – like over the kings, i.e. s/he attains exalted status.

(Parmeysr-i) the Supreme Master has (aap-i) IT-self (deeau = given) placed (chhatr-u) the crown (sir-i) on the head of Guru Arjun, i.e. given this status.

 

ਮਿਲਿ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਗੁਰ ਗੁਰੁ ਰਾਮਦਾਸੁ ਹਰਿ ਪਹਿ ਗਯਉ ॥ ਹਰਿਬੰਸ ਜਗਤਿ ਜਸੁ ਸੰਚਰ੍ਯ੍ਯਉ ਸੁ ਕਵਣੁ ਕਹੈ ਸ੍ਰੀ ਗੁਰੁ ਮੁਯਉ ॥੧॥

Mil Nānak angaḏ amar gur gur Rāmḏās har pėh ga▫ya▫o.  Harbans jagaṯ jas sancẖar▫ya▫o so kavaṇ kahai sarī gur mu▫ya▫o. ||1||

 

(Mil-i) having met/found Guru Nanak, his disciple became the second Guru Angad, after him came Guru (amar) Amardas and after him Guru Ramdas; when Guru Ramdas (gayau) went (pah-i) to (har-i) God, i.e. shed his mortal frame, then came Guru Arjun – the guru-spirit continues; so (kavan-u) who says (sri) the revered (gur-u) guru (muyau) has died – teachings of Guru Nanak are ever current, says the bard Harbans. 1.

 

ਦੇਵ ਪੁਰੀ ਮਹਿ ਗਯਉ ਆਪਿ ਪਰਮੇਸ੍ਵਰ ਭਾਯਉ ॥ ਹਰਿ ਸਿੰਘਾਸਣੁ ਦੀਅਉ ਸਿਰੀ ਗੁਰੁ ਤਹ ਬੈਠਾਯਉ ॥

Ḏev purī mėh ga▫ya▫o āp parmesvar bẖā▫ya▫o.   Har singẖāsaṇ ḏī▫a▫o sirī gur ṯah baṯẖā▫ya▫o.

 

The gurus (gayau) went to (puri = town, deyv = God) to God’s abode and (parmeysvar) the Supreme Master (ap-i) IT-self (bhaayau = liked) welcomed them.

(Har-i) the Almighty (deeau) gave IT’s (singhaasan-u) throne and (baitthaayau) seated (siri) the revered Guru (tah) there.

 

ਰਹਸੁ ਕੀਅਉ ਸੁਰ ਦੇਵ ਤੋਹਿ ਜਸੁ ਜਯ ਜਯ ਜੰਪਹਿ ॥ ਅਸੁਰ ਗਏ ਤੇ ਭਾਗਿ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਭੀਤਰਿ ਕੰਪਹਿ ॥

Rahas kī▫a▫o sur ḏev ṯohi jas ja▫y ja▫y jampėh.   Asur ga▫e ṯe bẖāg pāp ṯinĥ bẖīṯar kampėh.

 

(Sur deyv) gods (keeau) performed (rahs-u = happiness) welcome and (jampah-i) praise (toh-i) your (jas-u = praise) virtues and sing (jayajaya) glory, o Guru Ramdas.

But (asur) the demons (gaey = gone, bhaag-i = run) fled; (tinh) their (bheetar-i) inner-selves/minds (kampah-i) shivered with fear because of (paap) sins committed.

 

ਕਾਟੇ ਸੁ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਨਰਹੁ ਕੇ ਗੁਰੁ ਰਾਮਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਪਾਇਯਉ ॥ ਛਤ੍ਰੁ ਸਿੰਘਾਸਨੁ ਪਿਰਥਮੀ ਗੁਰ ਅਰਜੁਨ ਕਉ ਦੇ ਆਇਅਉ ॥੨॥੨੧॥੯॥੧੧॥੧੦॥੧੦॥੨੨॥੬੦॥੧੪੩॥

Kāte so pāp ṯinĥ marahu ke gur Rāmḏās jinĥ pā▫i▫ya▫o.   Cẖẖaṯar singẖāsan pirathmī gur arjun ka▫o ḏe ā▫i▫a▫o. ||2||21||9||11||10||10||22||60||143||

 

But (paap) transgressions of (tinh) those (narah-u) persons, (jinh) who (paaeyau) took/followed Guru Ramdas, (kaattey) ended.

Guru Ramdas (aaeyau) came their (dey) after giving (chhatr-u) the crown and (sighaasa-u) throne, i.e. rule/responsibility for saving (pirthmi = earth) the world (kau) to Guru Arjun. 2. 21. 9. 11. 10. 10. 22. 60. 143.

 

Significance of the above numbers is:

 

2 – Svaeeay of the bard Harbans of the fifth Guru.

21 – Total Svaaey of the fifth Guru.

9 – Svaeeay by the fifth Guru.

11 – Svaeeay by the fifth Guru.

10 – Svaeeay of the first Guru.

10 – Svaeeay of the second Guru.

22 – Svaeeay of the third Guru.

60 – Svaeeay of the fourth Guru

143 – Total Svaeeay ignoring the number 2, being part of the number 21.