SGGS pp 1050-1052, Maaroo M: 3, Sohaley 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਸਚੈ ਸਚਾ ਤਖਤੁ ਰਚਾਇਆ ॥ ਨਿਜ ਘਰਿ ਵਸਿਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥ ਸਦ ਹੀ ਸਾਚੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਾਰੀ ਹੇ ॥੧॥

Mārū mėhlā 3.  Sacẖai sacẖā ṯakẖaṯ racẖā▫i▫ā.  Nij gẖar vasi▫ā ṯithai moh na mā▫i▫ā.  Saḏ hī sācẖ vasi▫ā gẖat anṯar gurmukẖ karṇī sārī he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Sachai) the Eternal Master has (rachaaiaa) created (sachaa) an eternal (takhat-u) throne, i.e. exercises absolute authority over the creation. IT (vasiaa) abides in (nij = own, ghar-i = house) in a mind which is on its own – in a steady state, (tithai = there) that mind does not have (moh-u) attachment to (maaiaa) the world-play.

Such is the mind of (gurmukh-i) one who follows the guru; (saach-u) the Eternal (sad hi) forever (vasiaa) abides (antar-i) in that (ghatt) body/mind; his/her (karni) conduct is (saari) sublime. 1. 

 

ਸਚਾ ਸਉਦਾ ਸਚੁ ਵਾਪਾਰਾ ॥ ਨ ਤਿਥੈ ਭਰਮੁ ਨ ਦੂਜਾ ਪਸਾਰਾ ॥ ਸਚਾ ਧਨੁ ਖਟਿਆ ਕਦੇ ਤੋਟਿ ਨ ਆਵੈ ਬੂਝੈ ਕੋ ਵੀਚਾਰੀ ਹੇ ॥੨॥

Sacẖā sa▫uḏā sacẖ vāpārā.  Na ṯithai bẖaram na ḏūjā pasārā.  Sacẖā ḏẖan kẖati▫ā kaḏe ṯot na āvai būjẖai ko vīcẖārī he. ||2||

 

Taking business dealings as analogy for personal conduct; one who follows the guru, his/her (sauda = merchandise) conduct and (vaapaara) dealings are (sachaa = true) according to Divine commands. There is neither (baharam-u) delusion – caused by lack of faith – nor looking to (dooja) other (paasaara = spread) people or gods/goddesses (tihai) there – by that mind.

 (Sachaa) true (dhan-u) wealth – credit of good conduct is thus – (khattiaa) earned that is helpful here and in the hereafter; and there is no (tott aavai = falls short) running out of this wealth – credit of good deeds; (ko) some (veechaari) thoughtful person (boojhai) understands this. 2.

 

ਸਚੈ ਲਾਏ ਸੇ ਜਨ ਲਾਗੇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਮਸਤਕਿ ਵਡਭਾਗੇ ॥ ਸਚੈ ਸਬਦਿ ਸਦਾ ਗੁਣ ਗਾਵਹਿ ਸਬਦਿ ਰਤੇ ਵੀਚਾਰੀ ਹੇ ॥੩॥

Sacẖai lā▫e se jan lāge.  Anṯar sabaḏ masṯak vadbẖāge.  Sacẖai sabaḏ saḏā guṇ gāvahi sabaḏ raṯe vīcẖārī he. ||3||

 

Only (sey) those (jan) persons whom (sachai) the Eternal (laaey) engages in virtuous conduct – as above – (laagey) engage in it. They have (vaddbhaagey) good fortune (mastak-i) written on the forehead, i.e. in their destiny, to keep (sabad-u) Divine commands (anatar-i = within) in mind – and obey them.

They (sadaa) ever (gaavah-i = sing) praise and emulate (gun) Divine virtues with (sachai) true (sabad-i = words) teachings of the guru; they (veechaari) reflect (sabad-i) on the guru’s teachings and are (ratey) imbued with love for (sabad-i = commands) will of the Almighty. 3.

 

ਸਚੋ ਸਚਾ ਸਚੁ ਸਾਲਾਹੀ ॥ ਏਕੋ ਵੇਖਾ ਦੂਜਾ ਨਾਹੀ ॥ ਗੁਰਮਤਿ ਊਚੋ ਊਚੀ ਪਉੜੀ ਗਿਆਨਿ ਰਤਨਿ ਹਉਮੈ ਮਾਰੀ ਹੇ ॥੪॥

Sacẖo sacẖā sacẖ sālāhī.  Ėko vekẖā ḏūjā nāhī.  Gurmaṯ ūcẖo ūcẖī pa▫oṛī gi▫ān raṯan ha▫umai mārī he. ||4||

 

I (saalaahi) praise the Almighty who (sacho = true) has existed from the beginning, (sachaa = universal truth) existed through the ages (sach-u) and shall exist in future. I (veykha) see (eyko) that One Almighty everywhere; there is none (dooja = second) other like IT.

(Gurmat-i) the guru’s counsel is (paurri) the ladder that takes one to (oocho oocchi) the highest level (giaan-i) of awareness (ratan-i = jewel) of Naam or virtues and commands of the Almighty; and (maari) kills (haumai) ego – dissuades from acting by self-will. 4.

 

ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਇਆ ॥ ਸਚੁ ਮਨਿ ਵਸਿਆ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥ ਸਚੇ ਕੀ ਸਭ ਸਚੀ ਕਰਣੀ ਹਉਮੈ ਤਿਖਾ ਨਿਵਾਰੀ ਹੇ ॥੫॥

Mā▫i▫ā moh sabaḏ jalā▫i▫ā.  Sacẖ man vasi▫ā jā ṯuḏẖ bẖā▫i▫ā.  Sacẖe kī sabẖ sacẖī karṇī ha▫umai ṯikẖā nivārī he. ||5||

 

The guru’s teachings (jalaaiaa = burns) end (moh-u) attachment to (maaiaa) the world-play (sabad-i = with the Word) by obedience to Divine commands. But (sach-u = truth) Naam (vasiaa) abides (man-i) in the mind (ja) when (tudh-u) You are (bhaaiaa) pleased, o Almighty.

(Sabh) all (karni) actions of such (sachey = truthful) an obedient person (sachi = true) accord with commands of the Master; s/he (nivaari) dispels (haumai) ego and (tikhaa = thirst) craving – from within. 5.

 

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਆਪੇ ਕੀਨਾ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨ ਹੀ ਚੀਨਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸਚੁ ਕਮਾਵੈ ਸਾਚੀ ਕਰਣੀ ਸਾਰੀ ਹੇ ॥੬॥

Mā▫i▫ā moh sabẖ āpe kīnā.  Gurmukẖ virlai kin hī cẖīnā.  Gurmukẖ hovai so sacẖ kamāvai sācẖī karṇī sārī he. ||6||

 

The Almighty (aapey) IT-self (keeni) created (sabh-u) all (moh-u) attachment. (Kin hi) only some (virlai) rare person (cheena) understands this (gurmukh-i) with the guru’s guidance – that hence attachment can only be overcome by obedience to the Master.

One who (hovai) be (gurmukh-i) a follower of the guru, (su) that person (kamaavai) practices (sach-u = truth) Divine commands; his/her (karni) conduct is (saari) sublime. 6.

 

ਕਾਰ ਕਮਾਈ ਜੋ ਮੇਰੇ ਪ੍ਰਭ ਭਾਈ ॥ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ॥ ਗੁਰਮਤਿ ਸਦ ਹੀ ਅੰਤਰੁ ਸੀਤਲੁ ਹਉਮੈ ਮਾਰਿ ਨਿਵਾਰੀ ਹੇ ॥੭॥

Kār kamā▫ī jo mere parabẖ bẖā▫ī.  Ha▫umai ṯarisnā sabaḏ bujẖā▫ī.  Gurmaṯ saḏ hī anṯar sīṯal ha▫umai mār nivārī he. ||7||

 

S/he (kamaai) does such (kaar) deeds (jo) as (bhaaee) are approved by (prabh) the Master (meyrey = my) of all. S/he (bujhaaee) quenches the fire of (haumai) ego and (trisna = thirst) craving (sabad-i = with the Word) with obedience to Divine commands – as taught by the guru.

(Gurmat-i) the guru’s counsel makes one (seetal-u = cool) at peace (sad hi) forever; because one (maar-i) kills and (nivaari) dispels (haumai) ego – acting by self-will. 7.

 

ਸਚਿ ਲਗੇ ਤਿਨ ਸਭੁ ਕਿਛੁ ਭਾਵੈ ॥ ਸਚੈ ਸਬਦੇ ਸਚਿ ਸੁਹਾਵੈ ॥ ਐਥੈ ਸਾਚੇ ਸੇ ਦਰਿ ਸਾਚੇ ਨਦਰੀ ਨਦਰਿ ਸਵਾਰੀ ਹੇ ॥੮॥

Sacẖ lage ṯin sabẖ kicẖẖ bẖāvai.  Sacẖai sabḏe sacẖ suhāvai. Aithai sācẖe se ḏar sācẖe naḏrī naḏar savārī he. ||8||

 

Those who are (lagey) engaged in living (sach-i = by truth) by Naam or Divine commands, (sabh-u kichh-u) everything (bhaavai) is likeable to (tin) them – as they see the Creator in everything/everyone. Living (sabdey = by the word) by commands (sachai) of the Eternal (suhaavai) looks good to, i.e. approved by, (sach-i) to the Eternal Master.

Those who are (saachey) of truthful conduct (aithey) here – in life – (sey) they are accepted as (saachey) truthful (dar-i) by the Divine court; (nadar-i) their outlook (savaari) is transformed (nadar-i) by Divine grace. 8.

 

ਬਿਨੁ ਸਾਚੇ ਜੋ ਦੂਜੈ ਲਾਇਆ ॥ ਮਾਇਆ ਮੋਹ ਦੁਖ ਸਬਾਇਆ ॥ ਬਿਨੁ ਗੁਰ ਦੁਖੁ ਸੁਖੁ ਜਾਪੈ ਨਾਹੀ ਮਾਇਆ ਮੋਹ ਦੁਖੁ ਭਾਰੀ ਹੇ ॥੯॥

Bin sācẖe jo ḏūjai lā▫i▫ā.  Mā▫i▫ā moh ḏukẖ sabā▫i▫ā.  Bin gur ḏukẖ sukẖ jāpai nāhī mā▫i▫ā moh ḏukẖ bẖārī he. ||9||

 

One (jo) who (laaiaa) engages the mind to (doojai) other ideas (bin-u = except) than (saachey) the Eternal; these other things are (sabaaiaa) all cause to forget the Almighty and be caught in (moh) attachment to the world-play with resultant (dukh) pain/suffering – of separation from God.

It is not (jaapai) realized as to what causes (sukh-u) discomfort/suffering or (sukh-u) comfort (bin-u) without following the guru; (moh) attachment to (maaiaa) the world-play is the cause of (bhaari = heavy/big) terrible (dukh-u) pain – of being in cycles of births and deaths. 9.

 

ਸਾਚਾ ਸਬਦੁ ਜਿਨਾ ਮਨਿ ਭਾਇਆ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨੀ ਕਮਾਇਆ ॥ ਸਚੋ ਸੇਵਹਿ ਸਚੁ ਧਿਆਵਹਿ ਸਚਿ ਰਤੇ ਵੀਚਾਰੀ ਹੇ ॥੧੦॥

Sācẖā sabaḏ jinā man bẖā▫i▫ā.  Pūrab likẖi▫ā ṯinī kamā▫i▫ā.  Sacẖo sevėh sacẖ ḏẖi▫āvahi sacẖ raṯe vīcẖārī he. ||10||

 

Those (jinaa) to whom (saachaa = true, sabad-u = word) Divine commands (bhaaiaa) appeal; (tini) they (kamaaiaa) do so according to (likhiaa) the writing on the mind (poorab-i = past) based on past deeds, i.e. it becomes their nature to obey God.

They (seyvah-i = serve) obey (dhiaavah-i) invoke (sach-u) the Eternal (sacho) Almighty alone; such (veechaari) thoughtful people are (ratey) imbued (sach-i) with the truth – living in obedience of the Almighty. 10

 

ਗੁਰ ਕੀ ਸੇਵਾ ਮੀਠੀ ਲਾਗੀ ॥ ਅਨਦਿਨੁ ਸੂਖ ਸਹਜ ਸਮਾਧੀ ॥ ਹਰਿ ਹਰਿ ਕਰਤਿਆ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਗੁਰ ਕੀ ਸੇਵ ਪਿਆਰੀ ਹੇ ॥੧੧॥

Gur kī sevā mīṯẖī lāgī.  An▫ḏin sūkẖ sahj samāḏẖī.  Har har karṯi▫ā man nirmal ho▫ā gur kī sev pi▫ārī he. ||11||

 

Those whom (seyva = service) obedience to (gur) the guru (laagi) seems (meetthi = sweet) agreeable; they (andin-u = every day) ever (samaadhi = in deep concentration) pay attention to Divine commands and be in (sookh) comfort and (sahaj) poise.

Their (man-u) mind (hoaa) becomes (nirmal-u = free of dirt) purified of vices (kartiaa = saying) while remembering (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing Divine virtues and commands; they find (seyv = service) living by teachings (ki) of the guru (piaari) lovable/enjoyable. 11.

 

ਸੇ ਜਨ ਸੁਖੀਏ ਸਤਿਗੁਰਿ ਸਚੇ ਲਾਏ ॥ ਆਪੇ ਭਾਣੇ ਆਪਿ ਮਿਲਾਏ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਸੇ ਜਨ ਉਬਰੇ ਹੋਰ ਮਾਇਆ ਮੋਹ ਖੁਆਰੀ ਹੇ ॥੧੨॥

Se jan sukẖī▫e saṯgur sacẖe lā▫e.  Āpe bẖāṇe āp milā▫e.  Saṯgur rākẖe se jan ubre hor mā▫i▫ā moh kẖu▫ārī he. ||12||

 

(Sey) those (jan) persons whom (satigur-i) the true guru (laaey) engages in obedience (sachey) of the Eternal, are (sukheeay) comfortable here and in the hereafter. (Aapey = self) the Almighty (bhaaney) likes and (milaaey) unites them (aapi) with IT-self.

(Sey) those (jan) persons who (raakhey) are protected from vices (satigur-i) by the true guru – through his teachings, (ubrey) rise above the vices; (hor) others (khuaari) are frustrated in attempts to overcome vices because of (moh) attachment to (maaiaa) the world-play – and succumb to them. 12.

 

Page 1051

 

ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਬਦਿ ਪਛਾਤਾ ॥ ਨਾ ਤਿਸੁ ਕੁਟੰਬੁ ਨਾ ਤਿਸੁ ਮਾਤਾ ॥ ਏਕੋ ਏਕੁ ਰਵਿਆ ਸਭ ਅੰਤਰਿ ਸਭਨਾ ਜੀਆ ਕਾ ਆਧਾਰੀ ਹੇ ॥੧੩॥

Gurmukẖ sācẖā sabaḏ pacẖẖāṯā.  Nā ṯis kutamb nā ṯis māṯā.  Ėko ek ravi▫ā sabẖ anṯar sabẖnā jī▫ā kā āḏẖārī he. ||13||

 

One (gurmukh-i) who follows the guru (pachaata) recognizes (saacha) the Eternal within (sabad-i = by the word) with the guru’s guidance. (Tis-u = that) the Almighty has neither (kuttamb-u) a family nor (maata) a mother, i.e. is not to be looked at as a person.

(Eyko eyk = only one) the lone Master (raviaa) pervades (antar-i) in (sabh) all; and is (aadhaari = support) the mainstay (ka) of (sabhna) all (jeeaa) creatures. 13.

 

ਹਉਮੈ ਮੇਰਾ ਦੂਜਾ ਭਾਇਆ ॥ ਕਿਛੁ ਨ ਚਲੈ ਧੁਰਿ ਖਸਮਿ ਲਿਖਿ ਪਾਇਆ ॥ ਗੁਰ ਸਾਚੇ ਤੇ ਸਾਚੁ ਕਮਾਵਹਿ ਸਾਚੈ ਦੂਖ ਨਿਵਾਰੀ ਹੇ ॥੧੪॥

Ha▫umai merā ḏūjā bẖā▫i▫ā.  Kicẖẖ na cẖalai ḏẖur kẖasam likẖ pā▫i▫ā.  Gur sācẖe ṯe sācẖ kamāvėh sācẖai ḏūkẖ nivārī he. ||14||

 

(Haumai) ego and (meyra = mine) possessive-ness cause (bhaaiaa) liking for (dooja) other things – attachment to persons and materials. But (kichh-u na) nothing out of these (chalai) goes with the soul on death; (kahasam-i) the Master has (likh-i paaiaa = written down) ordained this way.

One learns (tey) from (saachey) the true guru to (kamaavah-i) act by (saach-u = truth) Naam or Divine virtues and commands; and then (saachai) the Eternal (nivaari = keeps away) obviates (dookh) = faults) transgressions – and the resultant suffering. 14.

 

ਜਾ ਤੂ ਦੇਹਿ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥ ਸਾਚੈ ਸਬਦੇ ਸਾਚੁ ਕਮਾਏ ॥ ਅੰਦਰੁ ਸਾਚਾ ਮਨੁ ਤਨੁ ਸਾਚਾ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰੀ ਹੇ ॥੧੫॥

Jā ṯū ḏėh saḏā sukẖ pā▫e.  Sācẖai sabḏe sācẖ kamā▫e.  Anḏar sācẖā man ṯan sācẖā bẖagaṯ bẖare bẖandārī he. ||15||

 

(Ja) when (too = you) the Almighty (deyh-i) give then one (sadaa) ever (paaey) experiences (sukh-u) comfort/peace. (Sabdey = with the word) with obedience to (saachai) the Eternal, one (kamaaey) practices (saach-u = truth) naam.

S/he has (saachaa) the Eternal (andar-u) within, his/her (man-u = mind) thoughts and (tan-u = body) actions are (saachaa = true) in obedience to God; s/he has (bhandaari) storehouse (bharey) full of (bhagat-i) devotion, i.e. is deeply devoted. 15.

 

ਆਪੇ ਵੇਖੈ ਹੁਕਮਿ ਚਲਾਏ ॥ ਅਪਣਾ ਭਾਣਾ ਆਪਿ ਕਰਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਮਨੁ ਤਨੁ ਰਸਨਾ ਨਾਮਿ ਸਵਾਰੀ ਹੇ ॥੧੬॥੭॥

Āpe vekẖai hukam cẖalā▫e.  Apṇā bẖāṇā āp karā▫e.  Nānak nām raṯe bairāgī man ṯan rasnā nām savārī he. ||16||7||

 

(Aapey = self) the Creator (chalaaey) directs the creatures to move (hukam-i) by IT’s will and (veykhai) watches them ; (aap-i) IT-self (karaaey) causes to act – things to happen – by (apna = own) IT’s (bhaana) will – Divine laws.

Those (ratey) imbued (naam-i) with Naam (bairaagi) yearn for the Almighty. (Naam-i) Naam (savaari) transforms their (man = mind) thoughts, (tan-u = body) actions and (rasna = tongue) speech, i.e. these become as liked by the Almighty, says third Nanak. 16. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਆਪੇ ਆਪੁ ਉਪਾਇ ਉਪੰਨਾ ॥ ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੁ ਪਰਛੰਨਾ ॥ ਸਭਨਾ ਸਾਰ ਕਰੇ ਜਗਜੀਵਨੁ ਜਿਨਿ ਅਪਣਾ ਆਪੁ ਪਛਾਤਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Āpe āp upā▫e upannā.  Sabẖ mėh varṯai ek parcẖẖannā. Sabẖnā sār kare jagjīvan jin apṇā āp pacẖẖāṯā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Upanna) the Creator (aapey = self) IT-self (upaaey) created (aap-u) the self; then created the creation and (eyk-u) alone (vartai) is presents (mah-i) in (sabh) all, but (parchhanna) hidden – the creatures do not recognize IT.

(Jagjeevan = life of the world) the Creator (saar karey) takes care of (sabhna) all; IT alone (pachaata) understands (aapna aap-u = own) IT-self. 1.  

 

ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਆਪੇ ਲਾਏ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਆਪੇ ਮੇਲੇ ਜਿਨਿ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੨॥

Jin barahmā bisan mahes upā▫e.  Sir sir ḏẖanḏẖai āpe lā▫e.  Jis bẖāvai ṯis āpe mele jin gurmukẖ eko jāṯā he. ||2||

 

It is the Creator (jin-i) who (upaaey) created Brahma, (bisan-u) Vishnu and Mahesh; and (aapey) IT-self (laaey) put them on (dhandhai) tasks, i.e. allotted roles, (sir-i sir-i = on all heads) to all.

(Aapey) IT (meyley) unites with IT-self one (jis-u) whom IT (bhaavai) approves; s/he is one (jin-i) who (jaata) recognizes and obeys only (eko) the One Master (gurmukh-i) as taught by the guru. 2.

 

ਆਵਾ ਗਉਣੁ ਹੈ ਸੰਸਾਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਬਹੁ ਚਿਤੈ ਬਿਕਾਰਾ ॥ ਥਿਰੁ ਸਾਚਾ ਸਾਲਾਹੀ ਸਦ ਹੀ ਜਿਨਿ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਤਾ ਹੇ ॥੩॥

Āvā ga▫oṇ hai sansārā.  Mā▫i▫ā moh baho cẖiṯai bikārā.  Thir sācẖā sālāhī saḏ hī jin gur kā sabaḏ pacẖẖāṯā he. ||3||

 

(Sansaara) the world is a phenomenon of (aava = going) births and (gaun-u = going) deaths, i.e. no one stays in the world permanently. The creature develops (moh-u) attachment to (maaiaa) the world-play and because of that (chitai) thinks of (bikaara) vices, commits them – and hence remains in cycles of births and deaths.

But one (jin-i) who (pachhaata) understands (sabad-u = word) teachings (ka) of (gur) the guru, (sad hi) forever (saalaahi) praises and emulates virtues of (saachaa) the Eternal who is (thir-u) stable – not subject to births and deaths -, i.e. such a person is not subject to births and deaths. 3.

 

ਇਕਿ ਮੂਲਿ ਲਗੇ ਓਨੀ ਸੁਖੁ ਪਾਇਆ ॥ ਡਾਲੀ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅੰਮ੍ਰਿਤ ਫਲ ਤਿਨ ਜਨ ਕਉ ਲਾਗੇ ਜੋ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਤਾ ਹੇ ॥੪॥

Ik mūl lage onī sukẖ pā▫i▫ā.  Dālī lāge ṯinī janam gavā▫i▫ā.  Amriṯ fal ṯin jan ka▫o lāge jo bolėh amriṯ bāṯā he. ||4||

 

(Ik-i = of one type) some people (lagey = attached) are imbued with love (mool-i = of root) of the Creator; (oni) they (paaiaa) attain (sukh-u) peace – by obeying the Creator and thus not being reborn. Those who (laagey) are attached to (ddaali = branches) the gifts of the Creator – like relations, wealth, status and so on -, (tini) they (gavaaiaa) lose the opportunity provided by (janam-u) human birth – forget, and fail to unite with, the Creator.

Taking the analogy of fruit trees; (amrit) the life-giving (phal) fruit – fulfilment of wish to unite with the Creator (laagey = is borne) given (tin kau) to those who (bolah-i = utter) praise and emulate (amrit) the life giving (baata = thing) virtues of the Almighty. 4.

 

ਹਮ ਗੁਣ ਨਾਹੀ ਕਿਆ ਬੋਲਹ ਬੋਲ ॥ ਤੂ ਸਭਨਾ ਦੇਖਹਿ ਤੋਲਹਿ ਤੋਲ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹਿ ਰਹਣਾ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੫॥

Ham guṇ nāhī ki▫ā bolah bol.  Ŧū sabẖnā ḏekẖėh ṯolėh ṯol.  Ji▫o bẖāvai ṯi▫o rākẖahi rahṇā gurmukẖ eko jāṯā he. ||5||

 

(Ham) we do not have (gun = virtues) awareness of Your attributes so we can (bolah-i = say, bol = words) say (kiaa = what?) nothing about You. But (too) You (deykhah-i) watch (sabhna) all (tolah-i) weigh their (to) weight, i.e. know and assess them.

You (raakhah-i) keep the creatures (jio) as is (bhaavai) Your will and they (rahna) live, i.e. conduct themselves – (tio) that way; (gurmukh-i) one who follows the guru (jaata) knows that the Creator (eko) alone causes everything to happen – and is at peace. 5.

 

ਜਾ ਤੁਧੁ ਭਾਣਾ ਤਾ ਸਚੀ ਕਾਰੈ ਲਾਏ ॥ ਅਵਗਣ ਛੋਡਿ ਗੁਣ ਮਾਹਿ ਸਮਾਏ ॥ ਗੁਣ ਮਹਿ ਏਕੋ ਨਿਰਮਲੁ ਸਾਚਾ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ਹੇ ॥੬॥

Jā ṯuḏẖ bẖāṇā ṯā sacẖī kārai lā▫e.  Avgaṇ cẖẖod guṇ māhi samā▫e.  Guṇ mėh eko nirmal sācẖā gur kai sabaḏ pacẖẖāṯā he. ||6||

 

(Ja) when (tudh-u) You (bhaana) like (ta) then You (laaey) engage the creature in (sachi = true) Your (kaarai) work, i.e. to act by Your commands. S/he (chhodd-i) forsakes (avgan) transgressions and (samaaey = absorbed) lives (maah-i) in Your (gun) virtues, i.e. emulates them.

(Nirmal-u) the pristine (saacha) Eternal Master (eko) alone is profound (mah-i) in (gun) virtues; IT is (pachhaata) recognized (sabad-i = with the word) with guidance of (gur) the guru. 6.

ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਸਬਦੇ ਖੋਈ ॥ ਏਕਸੁ ਮਹਿ ਪ੍ਰਭੁ ਏਕੁ ਸਮਾਣਾ ਅਪਣੈ ਰੰਗਿ ਸਦ ਰਾਤਾ ਹੇ ॥੭॥

Jah ḏekẖā ṯah eko so▫ī.  Ḏūjī ḏurmaṯ sabḏe kẖo▫ī.  Ėkas mėh parabẖ ek samāṇā apṇai rang saḏ rāṯā he. ||7||

 

(Jah) wherever I (deykha) see (tah) there (soee = that) the same (eyko) One Creator is present. (Durmat-i) the evil sense of (dooji = duality) looking to others (khoi = lost) is given up (sabdey = with the word) with the guru’s guidance.

One who believes (mah) in (eykas-u) singularity of God, (prabh-u) the Almighty (samaana = contained) abides in him/her; the Almighty is (sad) ever (raata) dyed with (aapnai) own (rang-i) color, i.e. is ever in one stable state – and so is his/her mind. 7.

 

ਕਾਇਆ ਕਮਲੁ ਹੈ ਕੁਮਲਾਣਾ ॥ ਮਨਮੁਖੁ ਸਬਦੁ ਨ ਬੁਝੈ ਇਆਣਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਾਇਆ ਖੋਜੇ ਪਾਏ ਜਗਜੀਵਨੁ ਦਾਤਾ ਹੇ ॥੮॥

Kā▫i▫ā kamal hai kumlāṇā.  Manmukẖ sabaḏ na bujẖai i▫āṇā.  Gur parsādī kā▫i▫ā kẖoje pā▫e jagjīvan ḏāṯā he. ||8||

 

(Kaaiaa) the body (kamal) lotus (hai) is to (kumlaana) wither; but (manmukh-u = self-willed) one who acts by self-will, that (iaana = uninformed) unmindful person does not (bujhai) understand (sabda-u = Word) Divine commands.

But one who (parsaadi) with grace/guidance of (gur) the guru (khojey = searches) looks within and (paaey) finds (daataa = giver, jagjeevan-u = life of the world) the Creator – becomes aware of Divine and commands. 8.

 

ਕੋਟ ਗਹੀ ਕੇ ਪਾਪ ਨਿਵਾਰੇ ॥ ਸਦਾ ਹਰਿ ਜੀਉ ਰਾਖੈ ਉਰ ਧਾਰੇ ॥ ਜੋ ਇਛੇ ਸੋਈ ਫਲੁ ਪਾਏ ਜਿਉ ਰੰਗੁ ਮਜੀਠੈ ਰਾਤਾ ਹੇ ॥੯॥

Kot gahī ke pāp nivāre.  Saḏā har jī▫o rākẖai ur ḏẖāre.  Jo icẖẖe so▫ī fal pā▫e ji▫o rang majīṯẖai rāṯā he. ||9||

 

The Gurmukh (nivaarey) removes (gahi) the grip of (paap) transgressions on (kott) the fort, i.e. on the self; and (sadaa) ever (raakhai) keeps (jeeo) the revered (har-i) Almighty (dhaarey) enshrined in (ur) the mind – obeys Divine commands.

S/he is (raata) imbued with deep devotion (jio) like (rang-u) the color obtained by dyeing with (majeetthai) Majeetth – a root based dye – is fast; s/he (paaey) attains (phal-u = fruit) fulfillment of (jo) whatever s/he (ichhey) wishes for. 9.

 

ਮਨਮੁਖੁ ਗਿਆਨੁ ਕਥੇ ਨ ਹੋਈ ॥ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਠਉਰ ਨ ਕੋਈ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਸਦਾ ਸਾਲਾਹੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੧੦॥

Manmukẖ gi▫ān kathe na ho▫ī.  Fir fir āvai ṯẖa▫ur na ko▫ī.  Gurmukẖ gi▫ān saḏā sālāhe jug jug eko jāṯā he. ||10||

 

(Manmukh-u) a self-willed person – does not follow the guru -, (kathai) talks of (giaan-u) knowledge, but does not (hoi) have it. S/he finds (na koi = not any) no (tthaur = place) support – here and in the hereafter – and (aavai = comes) is born (phir-i phir-i) again and again.

One (gurmukh-i) guided by the guru has (giaan-u) knowledge – awareness of Divine virtues and commands – and (sadaa) ever (saalaahey) praises virtues of the Almighty and emulates them; s/he (jaata) is aware that the Almighty is present everywhere (jug-i jug-i) in all ages – at all times. 10

 

ਮਨਮੁਖੁ ਕਾਰ ਕਰੇ ਸਭਿ ਦੁਖ ਸਬਾਏ ॥ ਅੰਤਰਿ ਸਬਦੁ ਨਾਹੀ ਕਿਉ ਦਰਿ ਜਾਏ ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਵਸੈ ਮਨਿ ਸਾਚਾ ਸਦ ਸੇਵੇ ਸੁਖਦਾਤਾ ਹੇ ॥੧੧॥

Manmukẖ kār kare sabẖ ḏukẖ sabā▫e.  Anṯar sabaḏ nāhī ki▫o ḏar jā▫e.  Gurmukẖ sabaḏ vasai man sācẖā saḏ seve sukẖ▫ḏāṯa he. ||11||

 

(Sabh-i) all (kaar) deeds that (manmoukh-u) a self-willed person (karey) does, lead to (sabaaey) all types of (dukh) suffering. S/he does not keep (sabad-u) Divine commands (antar-i = within) mind – does not obey the Almighty; and hence (kio = why?) cannot (jaaey = go) get to (dar-i) Divine court/presence – and merge with God.

(Sabad-u) commands of (saacha) the Eternal (vasai) abide (man-i) in the mind of (gurmukh-i) one who follows the guru, and (sad) ever (seyvey = serves) obeys the Almighty, (sukhdaata = giver of comforts) the source of comfort/peace. 11.
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ਜਹ ਦੇਖਾ ਤੂ ਸਭਨੀ ਥਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥ ਨਾਮੋ ਨਾਮੁ ਧਿਆਈਐ ਸਦਾ ਸਦ ਇਹੁ ਮਨੁ ਨਾਮੇ ਰਾਤਾ ਹੇ ॥੧੨॥

Jah ḏekẖā ṯū sabẖnī thā▫ī.  Pūrai gur sabẖ sojẖī pā▫ī.  Nāmo nām ḏẖi▫ā▫ī▫ai saḏā saḏ ih man nāme rāṯā he. ||12||

 

O Almighty, (jah) wherever I (deykha) look, I find You at (sabhni) all those (thaaee) places. (Poorai) the true (gur) guru (paaeee) has imparted (sabh) all (sojhi) awareness.

When (ihu) this human mind (raata) is imbued (naamey) with Naam, then one (sadaa sad) forever (dhiaaeeai) pays attention to (naamo naam-u) Naam alone. 12.

 

ਨਾਮੇ ਰਾਤਾ ਪਵਿਤੁ ਸਰੀਰਾ ॥ ਬਿਨੁ ਨਾਵੈ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਨੀਰਾ ॥ ਆਵਹਿ ਜਾਵਹਿ ਨਾਮੁ ਨਹੀ ਬੂਝਹਿ ਇਕਨਾ ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਤਾ ਹੇ ॥੧੩॥

Nāme rāṯā paviṯ sarīrā.  Bin nāvai dūb mu▫e bin nīrā.  Āvahi jāvėh nām nahī būjẖėh iknā gurmukẖ sabaḏ pacẖẖāṯā he. ||13||

 

A person who is (raata) imbued (naamey) with Naam, has (pavit-u) a sanctified (sareera) body, i.e. is free of vices. Those (bin-u) bereft (naavai) of Naam (ddoob-i) drown and (muey) die (bin-u) without (neera) water – an idiom that means ‘to be shamed’ – are shamed in God’s presence.

They do not (boojhah-i) understand Naam – hence commit vices – and (aavah-i) come into and (jaavah-i) go from the world, i.e. as their souls do not unite with the Creator. 13.

 

ਪੂਰੈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਨਾਮੇ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਸਹਜਿ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਹੇ ॥੧੪॥

Pūrai saṯgur būjẖ bujẖā▫ī.  viṇ nāvai mukaṯ kinai na pā▫ī.  Nāme nām milai vadi▫ā▫ī sahj rahai rang rāṯā he. ||14||

 

(Poorai) the perfect (satigur-i) true guru has (bujhaai = cause to know) imparted this (boojh) understanding; that (kinai na) no one (paai) attains (mukat-i) freedom – from vices in life and from rebirth after death – (vin-u) without practice of (naavai) Naam.

S/he (milai) receives (vaddiaai = greatness) the glory of finding (naam-i) the Almighty (naamey) through practice of Naam, and (rahai) remains (sahj-i) naturally (raata) imbued (rang-i) with love of the Creator. 14.

 

ਕਾਇਆ ਨਗਰੁ ਢਹੈ ਢਹਿ ਢੇਰੀ ॥ ਬਿਨੁ ਸਬਦੈ ਚੂਕੈ ਨਹੀ ਫੇਰੀ ॥ ਸਾਚੁ ਸਲਾਹੇ ਸਾਚਿ ਸਮਾਵੈ ਜਿਨਿ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੧੫॥

Kā▫i▫ā nagar dẖahai dẖėh dẖerī.  Bin sabḏai cẖūkai nahī ferī.  Sācẖ salāhe sācẖ samāvai jin gurmukẖ eko jāṯā he. ||15||

 

(Kaaia) the body (nagar) town (ddhahai = falls) dies, and (ddhah-i = fallen) on death becomes (ddheyri) a heap of dust – everyone dies. But (pheyri) cycles of births and deaths do not (chookai) end of those (bin-u = without) who do not obey (sabdai = the word) Divine commands.

One (jin-i) who, (gurmukh-i) with the guru’s guidance, (jaata) recognizes and obeys (eko) the One Master, (salaahey) praises (saach-u) the Eternal Master and (samaavai) merges (saach-i) in the Eternal. 15.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਸਾਚਾ ਸਬਦੁ ਵਸੈ ਮਨਿ ਆਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਰੰਕਾਰੀ ਦਰਿ ਸਾਚੈ ਸਾਚੁ ਪਛਾਤਾ ਹੇ ॥੧੬॥੮॥

Jis no naḏar kare so pā▫e.  Sācẖā sabaḏ vasai man ā▫e.  Nānak nām raṯe nirankārī ḏar sācẖai sācẖ pacẖẖāṯā he. ||16||8||

 

One (jis no) on whom the Almighty (karey) bestows (nadar-i) grace, (so) that person (paaey) obtains awareness of Naam. (Sabad-u = Word) Divine commands (aaey) come and (vasai) abide in his/her (man-i) mind.

(Ratey) imbued (naam-i) with Naam (nirankaari) of the Formless Master – they commit no transgressions; and get to (dar-i) the abode (saachai) of the Eternal; they (pachhaata = recognize) find (saach-u) the Eternal within, says third Nanak. 16. 8.