SGGS pp 1056-1058, Maaroo M: 3, Solahey 13-14.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਮੇਰੈ ਪ੍ਰਭਿ ਸਾਚੈ ਇਕੁ ਖੇਲੁ ਰਚਾਇਆ ॥ ਕੋਇ ਨ ਕਿਸ ਹੀ ਜੇਹਾ ਉਪਾਇਆ ॥ ਆਪੇ ਫਰਕੁ ਕਰੇ ਵੇਖਿ ਵਿਗਸੈ ਸਭਿ ਰਸ ਦੇਹੀ ਮਾਹਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Merai parabẖ sācẖai ik kẖel racẖā▫i▫ā.  Ko▫e na kis hī jehā upā▫i▫ā.  Āpe farak kare vekẖ vigsai sabẖ ras ḏehī māhā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Saachai) the Eternal Master (meyrai = my) of all has (rachaaiaa) created (ik = one) a (kheyl-u) play – by making creatures of different types, but has not (upaaiaa) made (koey) anyone (jeyha) like (kis hi) anyone else at all.

IT (karey) creates (farak) distinctions and (veykh-i) looks at them and (vigsai) is happy – with the creation; (sabh) all (ras) tendencies – spiritual and material, virtues and vices – are (maaha) in (deyhi) the body. 1.

 

ਵਾਜੈ ਪਉਣੁ ਤੈ ਆਪਿ ਵਜਾਏ ॥ ਸਿਵ ਸਕਤੀ ਦੇਹੀ ਮਹਿ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਲਟੀ ਹੋਵੈ ਗਿਆਨ ਰਤਨੁ ਸਬਦੁ ਤਾਹਾ ਹੇ ॥੨॥

vājai pa▫uṇ ṯai āp vajā▫e.  Siv sakṯī ḏehī mėh pā▫e.  Gur parsādī ultī hovai gi▫ān raṯan sabaḏ ṯāhā he. ||2||

 

O Creator, (paun-u) the air (vaajai) plays; (tai) You (aap-i) Yourself (vajaaey) cause it to play, i.e. life exists in the body with Divine grace. The Creator (paaey) has put consciousness of (siv) God and (sakti) evil tendencies (mah-i) in (deyhi) the body.

One whose mind (ultti = reverse, hovai = happens) turns away from evil (parsaadi) with grace/guidance of (gur) the guru; (taaha) that person has (ratan-u = jewel) the wealth of (giaan-u) awareness of Naam or Divine virtues. 2.

 

ਅੰਧੇਰਾ ਚਾਨਣੁ ਆਪੇ ਕੀਆ ॥ ਏਕੋ ਵਰਤੈ ਅਵਰੁ ਨ ਬੀਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ ਕਮਲੁ ਬਿਗਸੈ ਬੁਧਿ ਤਾਹਾ ਹੇ ॥੩॥

Anḏẖerā cẖānaṇ āpe kī▫ā.  Ėko varṯai avar na bī▫ā.  Gur parsādī āp pacẖẖāṇai kamal bigsai buḏẖ ṯāhā he. ||3||

 

The Almighty (aapey) IT-self (keeaa) creates (andheyra = darkness) ignorance as well as (chaanan-u = light) awareness of IT’s Naam or virtues and commands. (Eyko) the one Master alone (vartai) does everything; none (beeaa, avar-u) other – can do anything.

One who (pachhaanai) recognizes God in (aapu= self) the inner-self (parsaadi) with grace/guidance of the guru, (kamal-u = lotus flower, bigsai = blooms) enlightenment comes (budh-i) to the mind (taaha) of that person. 3.

 

ਅਪਣੀ ਗਹਣ ਗਤਿ ਆਪੇ ਜਾਣੈ ॥ ਹੋਰੁ ਲੋਕੁ ਸੁਣਿ ਸੁਣਿ ਆਖਿ ਵਖਾਣੈ ॥ ਗਿਆਨੀ ਹੋਵੈ ਸੁ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਾਚੀ ਸਿਫਤਿ ਸਲਾਹਾ ਹੇ ॥੪॥

Apṇī gahaṇ gaṯ āpe jāṇai.  Hor lok suṇ suṇ ākẖ vakẖāṇai.  Gi▫ānī hovai so gurmukẖ būjẖai sācẖī sifaṯ salāhā he. ||4||

 

The Almighty (aapey) IT-self alone (jaanai) knows (gat-i = state) the extent of (apni = own) IT’s (gahan) depth, i.e. IT’s profound virtues. (Lok-u = person) anyone (hor-u) else (vakhaanai) says (sun-i sun-i = on hearing) what s/he hears other people say.

One who (hovai) becomes (giaani) aware, (su) that person (boojhai) understands Divine virtues (gurmukh-i) with the guru’s guidance; and (sifat-i salaaha) praises (saachi = true) Divine virtues. 4.

 

ਦੇਹੀ ਅੰਦਰਿ ਵਸਤੁ ਅਪਾਰਾ ॥ ਆਪੇ ਕਪਟ ਖੁਲਾਵਣਹਾਰਾ ॥ ਗੁਰਮੁਖਿ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਹਾ ਹੇ ॥੫॥

Ḏehī anḏar vasaṯ apārā.  Āpe kapat kẖulāvaṇhārā.  Gurmukẖ sėhje amriṯ pīvai ṯarisnā agan bujẖāhā he. ||5||

 

(Vasat-u = substance) Naam of (apaara) the Infinite is (andar-i) in (deyhi) the body – but hidden and unknown to the creature. The Almighty (aapey) IT-self (khulaavanhaara) opens (kapatt-u) the gate to the mind, i.e. leads to the guru who imparts awareness.

(Gurmukh-i) the guru’s follower (sahjey = naturally) makes it his/her nature (peevai) to drink (amrit-u) the life-giving elixir, i.e. lives by Naam – praises Divine virtues and obeys Divine commands – and (bujhaaha) quenches (agan-i) the fire of (trisna) craving – chasing desires. 5.

 

ਸਭਿ ਰਸ ਦੇਹੀ ਅੰਦਰਿ ਪਾਏ ॥ ਵਿਰਲੇ ਕਉ ਗੁਰੁ ਸਬਦੁ ਬੁਝਾਏ ॥ ਅੰਦਰੁ ਖੋਜੇ ਸਬਦੁ ਸਾਲਾਹੇ ਬਾਹਰਿ ਕਾਹੇ ਜਾਹਾ ਹੇ ॥੬॥

Sabẖ ras ḏehī anḏar pā▫e.  virle ka▫o gur sabaḏ bujẖā▫e.  Anḏar kẖoje sabaḏ sālāhe bāhar kāhe jāhā he. ||6||

 

The Creator has (paaey) put (sabh-i) all (ras = tastes/tendencies) virtues and vices (andar-i) in (deyhi) the body; but (bujhaaey) gives this understanding (kau) to (virley) some rare person with (sabad-u = word) teachings of (gur-u) the guru.

The latter (khojey) searches (andar-u) the inner-self, (salaahey = praises) obeys (sabad-u) Divine commands; and (kaahey = why?) does not (jaahaa) go (baahar-i) outside in search of awareness. 6.

 

ਵਿਣੁ ਚਾਖੇ ਸਾਦੁ ਕਿਸੈ ਨ ਆਇਆ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀ ਅਮਰਾ ਪਦੁ ਹੋਏ ਗੁਰ ਕੈ ਸਬਦਿ ਰਸੁ ਤਾਹਾ ਹੇ ॥੭॥

viṇ cẖākẖe sāḏ kisai na ā▫i▫ā.  Gur kai sabaḏ amriṯ pī▫ā▫i▫ā.  Amriṯ pī amrā paḏ ho▫e gur kai sabaḏ ras ṯāhā he. ||7||

 

(Saad-u) taste is not (aaiaa = comes) experienced (kisai) by anyone (bin-u) without (chaakhey) tasting a thing, experience does not come without practice. (Amrit-u) the life-giving elixir is (peeaaiaa) is drunk/tasted, i.e. experience of living by Naam is obtained, (sabad-i= with word) with guidance (kai) of (gur) the guru.

Those who (pee) drink Amrit/nectar, i.e. practice Naam, (sabad-i) with guidance (kai) of (gur) the guru (hoey = become) attain (amra) immortal (pad) state – do not succumb to vices; (taaha) they have (ras-u) enjoy living by Naam. 7.

 

ਆਪੁ ਪਛਾਣੈ ਸੋ ਸਭਿ ਗੁਣ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ॥

Āp pacẖẖāṇai so sabẖ guṇ jāṇai.  Gur kai sabaḏ har nām vakẖāṇai.

 

One who (pachhaanai = recognizes) understands (aap-u = self) the inner-self (so) that person (jaanai = knows) becomes aware of (sabh-i) all (gun) virtues of the Almighty. And (vakhaanai = says) praises and practices (naam-u) Divine virtues and commands (sabad-i = with word) with guidance (kai) of the guru.

 

Page 1057

 

ਅਨਦਿਨੁ ਨਾਮਿ ਰਤਾ ਦਿਨੁ ਰਾਤੀ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਹਾ ਹੇ ॥੮॥

An▫ḏin nām raṯā ḏin rāṯī mā▫i▫ā moh cẖukāhā he. ||8||

 

(Andin-u = everyday) ever (rataa) imbued (naam-i) with awareness of Naam s/he (chukaaha) ends (moh-u) attachment to (maaiaa) the world-play. 8.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਭੁ ਕਿਛੁ ਪਾਏ ॥ ਹਉਮੈ ਮੇਰਾ ਆਪੁ ਗਵਾਏ ॥ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇ ਸੁਖਦਾਤਾ ਗੁਰ ਕੈ ਸਬਦੇ ਸੋਹਾ ਹੇ ॥੯॥

Gur sevā ṯe sabẖ kicẖẖ pā▫e.  Ha▫umai merā āp gavā▫e.  Āpe kirpā kare sukẖ▫ḏāṯa gur kai sabḏe sohā he. ||9||

 

A seeker (paaey) attains (sabh-u kichh-u = everything) achievement of all objectives, (tey) with (seyva = service) obedience to the guru. S/he (gavaaey = loses) gives up (haumai) ego, (meyra = my) attachment and (aap-u) self pride.

When the Almighty (sukhdaata) giver of solace (kripa karey) is kind – then IT leads to the guru and one (sohaa) looks good, i.e. is approved by the Master. 9.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹੈ ਬਾਣੀ ॥ ਅਨਦਿਨੁ ਹਰਿ ਕਾ ਨਾਮੁ ਵਖਾਣੀ ॥ ਹਰਿ ਹਰਿ ਸਚਾ ਵਸੈ ਘਟ ਅੰਤਰਿ ਸੋ ਘਟੁ ਨਿਰਮਲੁ ਤਾਹਾ ਹੇ ॥੧੦॥

Gur kā sabaḏ amriṯ hai baṇī.  An▫ḏin har kā nām vakẖāṇī.  Har har sacẖā vasai gẖat anṯar so gẖat nirmal ṯāhā he. ||10||

 

(Sabad-u = word) teachings (ka) of (gur) the guru (hai) is (amrit) in sweet (baani) words, i.e. are likeable. One who follows them (andin-u = everyday) ever (vakhaani = utters) praises – and practices – (naam-u) virtues and commands (ka) of (har-i) the Almighty.

A (ghatt) mind in which (har-i = dispels vices) purifying and (har-i = makes green) revitalizing virtues (sachaa) the Eternal (vasai) abide – are remembered, (so = that) the aware (ghatt-u) mind (taaha) of that person is (nirmal-u = clean) free of vices. 10.

 

ਸੇਵਕ ਸੇਵਹਿ ਸਬਦਿ ਸਲਾਹਹਿ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥ ਆਪੇ ਬਖਸੇ ਸਬਦਿ ਮਿਲਾਏ ਪਰਮਲ ਵਾਸੁ ਮਨਿ ਤਾਹਾ ਹੇ ॥੧੧॥

Sevak sevėh sabaḏ salāhėh.  Saḏā rang rāṯe har guṇ gāvahi.  Āpe bakẖse sabaḏ milā▫e parmal vās man ṯāhā he. ||11||

 

(Seyvak = servants) the seekers (salaah-i) praise and (seyvah-i = serve) obey the Almighty (sabad-i) with the guru’s guidance. (Sadaa) ever (raatey) imbued (rang-i) with love, they (gaavah-i = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

(Aapey = self) the Almighty (bakhsey) graciously (milaaey = unites) motivates them to IT’s remembrance (sabad-i = with word) with the guru’s guidance; (taaha) they have (vaas-u) fragrance of (parmal) sandalwood, i.e. they have virtues of the Almighty, (man-i) in their minds – the foul smell/influence of vices does not come near them. 11.

 

ਸਬਦੇ ਅਕਥੁ ਕਥੇ ਸਾਲਾਹੇ ॥ ਮੇਰੇ ਪ੍ਰਭ ਸਾਚੇ ਵੇਪਰਵਾਹੇ ॥ ਆਪੇ ਗੁਣਦਾਤਾ ਸਬਦਿ ਮਿਲਾਏ ਸਬਦੈ ਕਾ ਰਸੁ ਤਾਹਾ ਹੇ ॥੧੨॥

Sabḏe akath kathe sālāhe.  Mere parabẖ sācẖe veparvāhe.  Āpe guṇḏāṯā sabaḏ milā▫e sabḏai kā ras ṯāhā he. ||12||

 

One understands (akath-u) the Ineffable Almighty (sabdey = with word) with the guru’s guidance,; s/he (kathey = says) remembers and (salaahey) praises virtues of (saachey) the Eternal and (veyparvaahey = carefree) Supreme (Prabh) Master (meyrey = my) of all.

(Aapey) God IT-self (gundaataa = giver of virtues) imparts one awareness of IT’s virtues and (milaaey = unites) motivates to IT’s remembrance (sabad-i = with the word) with the guru’s guidance; (taaha) that person enjoys (ras-u = relish) the experience (kai) of living (sabdai = word) by Divine commands. 12.

 

ਮਨਮੁਖੁ ਭੂਲਾ ਠਉਰ ਨ ਪਾਏ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਏ ॥ ਬਿਖਿਆ ਰਾਤੇ ਬਿਖਿਆ ਖੋਜੈ ਮਰਿ ਜਨਮੈ ਦੁਖੁ ਤਾਹਾ ਹੇ ॥੧੩॥

Manmukẖ bẖūlā ṯẖa▫ur na pā▫e.  Jo ḏẖur likẖi▫ā so karam kamā▫e.  Bikẖi▫ā rāṯe bikẖi▫ā kẖojai mar janmai ḏukẖ ṯāhā he. ||13||

 

(Manmukh-u = self-willed) one who does not follow the guru (bhoola) goes astray and does not (paaey) find/reach (tthau = place) the destination– find the Almighty. It is not his/her fault; (jo) what is (likhiaa) written on his/her soul/mind (dhur-i = from source) based on past deeds, s/he (kamaaey) does (su = that) the same (karam) deeds.

Those (raatey) imbued with (bikhiaa) vices (khojai = searche) go for (bikhiaa) vices; (taaha) they suffer (dukh-u) the pain of (mar-i) dying and (janmai) being reborn. 13.

 

ਆਪੇ ਆਪਿ ਆਪਿ ਸਾਲਾਹੇ ॥ ਤੇਰੇ ਗੁਣ ਪ੍ਰਭ ਤੁਝ ਹੀ ਮਾਹੇ ॥ ਤੂ ਆਪਿ ਸਚਾ ਤੇਰੀ ਬਾਣੀ ਸਚੀ ਆਪੇ ਅਲਖੁ ਅਥਾਹਾ ਹੇ ॥੧੪॥

Āpe āp āp sālāhe.  Ŧere guṇ parabẖ ṯujẖ hī māhe.  Ŧū āp sacẖā ṯerī baṇī sacẖī āpe alakẖ athāhā he. ||14||

 

(Aap-i = self) You alone can (saalaahey) praise (aapey aap-i) Yourself, o Almighty; because (teyrey) Your (gun) virtues are (mahey) in – known to – (tujh hi) You alone, o (prabh) Almighty – and the creature is not aware. (Too) You are (aap-i) Yourself (sachaa) Eternal and (sachi) eternal are (teyri) Your (baani = words) commands; (aapey = self) You are (alakh-u) without physical signs and (athaaha = bottomless) unfathomable. 14.

 

ਬਿਨੁ ਗੁਰ ਦਾਤੇ ਕੋਇ ਨ ਪਾਏ ॥ ਲਖ ਕੋਟੀ ਜੇ ਕਰਮ ਕਮਾਏ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਘਟ ਅੰਤਰਿ ਵਸਿਆ ਸਬਦੇ ਸਚੁ ਸਾਲਾਹਾ ਹੇ ॥੧੫॥

Bin gur ḏāṯe ko▫e na pā▫e.  Lakẖ kotī je karam kamā▫e.  Gur kirpā ṯe gẖat anṯar vasi▫ā sabḏe sacẖ sālāhā he. ||15||

 

(Koey na) no one can (paaey) find the Almighty (bin-u) without guidance of (daatey = giver) the kind (gur) guru; IT cannot be found by rituals even (jey) if one (kamaaey) performs (lakh = one hundred thousand, kotti/crore = ten million) millions of (karam) rituals.

IT is found (vasiaa) to abide (antar-i) in (ghatt) the body/mind (tey) with (kirpa) kind guidance of the guru; virtues of (sach-u) the Almighty are (saalaaha) praised and emulated (sabdey) with the guru’s guidance. 15.

 

ਸੇ ਜਨ ਮਿਲੇ ਧੁਰਿ ਆਪਿ ਮਿਲਾਏ ॥ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਸੁਹਾਏ ॥ ਨਾਨਕ ਜਨੁ ਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਗੁਣ ਗਾਵਹ ਗੁਣੀ ਸਮਾਹਾ ਹੇ ॥੧੬॥੪॥੧੩॥

Se jan mile ḏẖur āp milā▫e.  Sācẖī baṇī sabaḏ suhā▫e.  Nānak jan guṇ gāvai niṯ sācẖe guṇ gāvah guṇī samāhā he. ||16||4||13||

 

(Sey) those (jan) persons/seekers (miley) find the Almighty whom (aap-i) IT-self (milaaey) unites – by leading to the guru (dhur-i = from source) based on their past deeds. They obey (baani = words) commands (saachi) of the Eternal (sabad-i = with words) with the guru’s guidance and (suhaaey) look good – are approved by the Almighty.

One who (nit) ever (gaavai = sings) praises and emulates (gun) virtues of (saachey) the Eternal; and so (gaavah) praising and emulating (gun) virtues; s/he (samaaha) remains absorbed in and unites with (guni = virtuous) the One being praised, says (jan-u) humble third Nanak. 16. 4. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਨਿਹਚਲੁ ਏਕੁ ਸਦਾ ਸਚੁ ਸੋਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਹਰਿ ਰਸਿ ਭੀਨੇ ਸਦਾ ਧਿਆਇਨਿ ਗੁਰਮਤਿ ਸੀਲੁ ਸੰਨਾਹਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Nihcẖal ek saḏā sacẖ so▫ī.  Pūre gur ṯe sojẖī ho▫ī.  Har ras bẖīne saḏā ḏẖi▫ā▫in gurmaṯ sīl sannāhā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Soi = that) the One (sach-u) Eternal Almighty (eyk-u) alone is (sadaa) ever (nihchal-u) unshakable – is ever in the same state. This (sojhi) awareness (hoee) comes (tey) from (poorey) the perfect guru.

Those (bheeney = rinsed) imbued (ras-i = elixir) with love of (har-i) the Almighty, ever (dhiaain-i) pay attention to IT’s commands; (seel-u) good conduct (gurmat-i) guided by the guru is their (sannaaha) armor – against temptations of the world-play. 1.

 

ਅੰਦਰਿ ਰੰਗੁ ਸਦਾ ਸਚਿਆਰਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰਾ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਛੋਡਿਆ ਮਾਇਆ ਕਾ ਲਾਹਾ ਹੇ ॥੨॥

Anḏar rang saḏā sacẖi▫ārā.  Gur kai sabaḏ har nām pi▫ārā.  Na▫o niḏẖ nām vasi▫ā gẖat anṯar cẖẖodi▫ā mā▫i▫ā kā lāhā he. ||2||

 

One who has (rang-u) love for the Almighty (andar-i) within, is (sadaa) ever (sachiaara) truthful in conduct – not pretentious. (Sabad-i = with the word) with teachings (kai) of the guru s/he has (piaaraa) love (naam-i) for Naam, i.e. lovingly emulates Divine virtues and obeys Divine commands.

(Nau nidh-i = nine treasures) the valuable Naam (vasiaa) abides (antar-i) in (ghatt) his/her mind; s/he (chhoddiaa) gives up looking for (laahaa) gain (ka) of (maaiaa) material nature – which cause to forget God. 2.

 

ਰਈਅਤਿ ਰਾਜੇ ਦੁਰਮਤਿ ਦੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਏਕੁ ਨ ਹੋਈ ॥ ਏਕੁ ਧਿਆਇਨਿ ਸਦਾ ਸੁਖੁ ਪਾਇਨਿ ਨਿਹਚਲੁ ਰਾਜੁ ਤਿਨਾਹਾ ਹੇ ॥੩॥

Ra▫ī▫aṯ rāje ḏurmaṯ ḏo▫ī.  Bin saṯgur seve ek na ho▫ī.  Ėk ḏẖi▫ā▫in saḏā sukẖ pā▫in nihcẖal rāj ṯināhā he. ||3||

 

(Raeeat-i) the subjects and (raajey) kings, i.e. everyone, is caught in (durmat-i) the evil sense of (doi) duality. One does not give up duality and (na hoee = happens) is not focused on (eyk-u) the One Almighty (bin-u) without (seyvey = serving) following (satigur) the true guru.

Those who (dhiaain-i) pay attention to (eyk-u) the One, they (sadaa) ever (paaian) attain (sukh-u) peace; (tinaahaa) their (raaj-u) kingdom is (nihchal-u) unshakable, i.e. they have complete control over their minds and sensory/action organs. 3.

 

ਆਵਣੁ ਜਾਣਾ ਰਖੈ ਨ ਕੋਈ ॥ ਜੰਮਣੁ ਮਰਣੁ ਤਿਸੈ ਤੇ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਦਾ ਧਿਆਵਹੁ ਗਤਿ ਮੁਕਤਿ ਤਿਸੈ ਤੇ ਪਾਹਾ ਹੇ ॥੪॥

Āvaṇ jāṇā rakẖai na ko▫ī.  Jamaṇ maraṇ ṯisai ṯe ho▫ī.  Gurmukẖ sācẖā saḏā ḏẖi▫āvahu gaṯ mukaṯ ṯisai ṯe pāhā he. ||4||

 

(Na koee) no one can (rakhai) avoid (aavan-u = coming) birth and (jaanaa = going) death. (Jamman-u) birth and (maran-u) death (hoi) happen (tey) with will (tisai = that) of the Creator.

(Sadaa) ever (dhiaavhu) pay attention to commands of (saachaa) the Eternal (gurmukh-i) with guidance of the guru; (gat-i) freedom from vices in life and (mukat-i) from rebirth on death is (paahaa) obtained (tey) from (tisai = that) the Creator. 4.

ਸਚੁ ਸੰਜਮੁ ਸਤਿਗੁਰੂ ਦੁਆਰੈ ॥ ਹਉਮੈ ਕ੍ਰੋਧੁ ਸਬਦਿ ਨਿਵਾਰੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਸੀਲੁ ਸੰਤੋਖੁ ਸਭੁ ਤਾਹਾ ਹੇ ॥੫॥

Sacẖ sanjam saṯgurū ḏu▫ārai.  Ha▫umai kroḏẖ sabaḏ nivārai.  Saṯgur sev saḏā sukẖ pā▫ī▫ai sīl sanṯokẖ sabẖ ṯāhā he. ||5||

 

One lives (sach-u) truthfully and with (sanjam-u) discipline (duaarai) with guidance of (satiguru) the true guru. S/he (nivaarai) gets rid of (haumai) ego and (krodh-u) anger – as well as other vices of lust, greed and attachment to the world-play.

(Sukh-u) peace is (sadaa) ever (paaeeai = attained) experienced (seyv-i = serving) by following teachings of (satigur-u) the true guru; (seel-u) good conduct and (santokh-u = contentment) being happy with Divine will (sabh-u) all come (taahaa) from that. 5.

 

ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥ ਸਭੁ ਜਗੁ ਬਿਨਸੈ ਨਾਮੁ ਵਿਸਾਰਾ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਨਾਮੁ ਨ ਪਾਈਐ ਨਾਮੁ ਸਚਾ ਜਗਿ ਲਾਹਾ ਹੇ ॥੬॥

Ha▫umai moh upjai sansārā.  Sabẖ jag binsai nām visārā.  Bin saṯgur seve nām na pā▫ī▫ai nām sacẖā jag lāhā he. ||6||

 

(Haumai) ego and (moh-u) attachment to the world-play (upjai) develop in (sansaara = world) the human beings. (Sabh-u) every (jag-u = world) creature who (visaara) forgets to live by (naam-u) virtues and commands of the Almighty (binsai) perishes – succumbs to temptations and suffers.

Awareness of Naam is not (paaeeai) obtained (bin-u) without (seyvey = serving) following (satigur) the true guru; living by Naam has (sachaa = true) of real (laaha) benefit (jag-i) in the world – in human life. 6.

 

ਸਚਾ ਅਮਰੁ ਸਬਦਿ ਸੁਹਾਇਆ ॥ ਪੰਚ ਸਬਦ ਮਿਲਿ ਵਾਜਾ ਵਾਇਆ ॥

Sacẖā amar sabaḏ suhā▫i▫ā.  Pancẖ sabaḏ mil vājā vā▫i▫ā.

 

(Amar-u = order) commands (sacha = true) of the Almighty (suhaaiaa) are pleasant to obey (sabad-i = with the word) when guided by the guru. Then (vaajaa) musical instruments of (panch) five (sabad) sounds (mil-i) together (vaaiaa) play, i.e. one enjoys the bliss of Divine presence within – by following the guru.

 

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ਸਦਾ ਕਾਰਜੁ ਸਚਿ ਨਾਮਿ ਸੁਹੇਲਾ ਬਿਨੁ ਸਬਦੈ ਕਾਰਜੁ ਕੇਹਾ ਹੇ ॥੭॥

Saḏā kāraj sacẖ nām suhelā bin sabḏai kāraj kehā he. ||7||

 

(Kaaraj-u = purpose) an objective is (sadaa) ever (suheyla) pleasantly accomplished (naam-i) with Naam (sachi-i) of the Eternal, i.e. by conforming to Divine laws; (kaaraaj-u) objective – of union with the Creator – (keyha = what?) is not accomplished (bin-u) without (sabdai = word) obedience to Divine commands. 7.

 

ਖਿਨ ਮਹਿ ਹਸੈ ਖਿਨ ਮਹਿ ਰੋਵੈ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਕਾਰਜੁ ਨ ਹੋਵੈ ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਕਰਤੈ ਲਿਖਿ ਪਾਏ ਕਿਰਤੁ ਨ ਚਲੈ ਚਲਾਹਾ ਹੇ ॥੮॥

Kẖin mėh hasai kẖin mėh rovai.  Ḏūjī ḏurmaṯ kāraj na hovai.  Sanjog vijog karṯai likẖ pā▫e kiraṯ na cẖalai cẖalāhā he. ||8||

 

The creature (hasai = laughs) is happy (mah-i) in (khin) one moment and (rovai = cries) in sorrow (mah-i) in the next (khin) moment; that is because of (durmat-i) the evil sense of (dooji) duality, (kaaraj-u) the objective – of finding the Almighty – is not achieved by him/her.

(Sanjog-u) union or (vijog-u) separation are (likh-i) written and (paaiaa) put in destiny by (kartai) the Creator; (kirat-u) the influence of past deeds does not (chalai) go away if one tries to (chalaaha = take away) wish it away – hence one needs to obey the Almighty with single-minded attention. 8.

ਜੀਵਨ ਮੁਕਤਿ ਗੁਰ ਸਬਦੁ ਕਮਾਏ ॥ ਹਰਿ ਸਿਉ ਸਦ ਹੀ ਰਹੈ ਸਮਾਏ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਿਲੈ ਵਡਿਆਈ ਹਉਮੈ ਰੋਗੁ ਨ ਤਾਹਾ ਹੇ ॥੯॥

Jīvan mukaṯ gur sabaḏ kamā▫e.  Har si▫o saḏ hī rahai samā▫e.  Gur kirpā ṯe milai vadi▫ā▫ī ha▫umai rog na ṯāhā he. ||9||

 

One who (kamaaey) carries out (sabad-u = word) instructions of the guru is (mukat-i) emancipated in (jeevan) in life, i.e. has arranged for emancipation while alive. S/he (sad hi) forever (rahai) remains (samaaey) absorbed, i.e. keeps in mind, to live (siau) by commands of (har-i) the Almighty.

One who (milai) receives awareness of (vaddiaaee) Naam or virtues and commands of the Almighty (tey) with (kirpa = kindness) guidance of the guru, (taaha) that person is not afflicted with (rog-u) the malady of (haumai) ego – acting by self-will and not obeying the guru. 9.

 

ਰਸ ਕਸ ਖਾਏ ਪਿੰਡੁ ਵਧਾਏ ॥ ਭੇਖ ਕਰੈ ਗੁਰ ਸਬਦੁ ਨ ਕਮਾਏ ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਦੁਖੁ ਭਾਰੀ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਹਾ ਹੇ ॥੧੦॥

Ras kas kẖā▫e pind vaḏẖā▫e.  Bẖekẖ karai gur sabaḏ na kamā▫e.  Anṯar rog mahā ḏukẖ bẖārī bistā māhi samāhā he. ||10||

 

One who (khaaey) eats (ras) sweet and (kas) sour food, i.e. concentrates on eating, (vadhaaey) increases size/puts on weight (pindd-u) on the body. One (karai) practices (bheykh = garb) pretense but does not (kamaaey) carry out (sabad-u = word) instructions of the guru.

They have (rog-u) the disease of ego (antar-i) within and suffer (mahaa = great, bhaari = heavy) the terrible grief – of being denied union with the Creator – and (samaaha) remain (maah-i) in (bistta = excrement) the filth of vices. 10.

 

ਬੇਦ ਪੜਹਿ ਪੜਿ ਬਾਦੁ ਵਖਾਣਹਿ ॥ ਘਟ ਮਹਿ ਬ੍ਰਹਮੁ ਤਿਸੁ ਸਬਦਿ ਨ ਪਛਾਣਹਿ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਤਤੁ ਬਿਲੋਵੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਤਾਹਾ ਹੇ ॥੧੧॥

Beḏ paṛėh paṛ bāḏ vakāṇėh.  Gẖat mėh barahm ṯis sabaḏ na pacẖẖāṇėh.  Gurmukẖ hovai so ṯaṯ bilovai rasnā har ras ṯāhā he. ||11||

 

The Pundit (parrah-i) reads (beyd) the Vedas and (parr-i) reading them (vakhaanah-i = says) uses that to get into (baad-u) arguments. (Brahm-u) the Creator is (mah-i) in (ghatt) the body/mind, but he does not (pachhaanah-i) recognize IT (sabad-i) through understanding IT’s commands.

One who (havai) is (gurmukh-i) follows the guru, (su) that person (bilovai = churns) contemplates (tat-u = reality) Naam or Divine virtues and commands; (taaha = of that) his/her (rasna) tongue has (ras-u) taste for, i.e. enjoys praising, (har-i) the Almighty. 11.

 

ਘਰਿ ਵਥੁ ਛੋਡਹਿ ਬਾਹਰਿ ਧਾਵਹਿ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸਾਦੁ ਨ ਪਾਵਹਿ ॥ ਅਨ ਰਸ ਰਾਤੀ ਰਸਨਾ ਫੀਕੀ ਬੋਲੇ ਹਰਿ ਰਸੁ ਮੂਲਿ ਨ ਤਾਹਾ ਹੇ ॥੧੨॥

Gẖar vath cẖẖodėh bāhar ḏẖāvėh.  Manmukẖ anḏẖe sāḏ na pāvahi.  An ras rāṯī rasnā fīkī bole har ras mūl na ṯāhā he. ||12||

 

One who does not follow the guru (chhoddah-i) leaves, i.e. remains oblivious of, (vatth-u = stuff) the wealth (ghar-i) in the mind and (dhaavah-i) runs (baahar-i) outside – searches outside for God who is within. (Manmukh) the self-willed person – does not follow the guru – (andhey = blind) remains oblivious of the reality – and does not (paavah-i) know (saad-u = taste) its experience.

(Rasna) the tongue (raati) imbued with (an) other (ras) tastes – of words/songs and foods/drinks – (boley) speaks (pheeki = insipid) arrogantly; (taaha = of that) it has no (ras-u) taste for virtues of (har-i) the Almighty. 12.

 

ਮਨਮੁਖ ਦੇਹੀ ਭਰਮੁ ਭਤਾਰੋ ॥ ਦੁਰਮਤਿ ਮਰੈ ਨਿਤ ਹੋਇ ਖੁਆਰੋ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮਨੁ ਦੂਜੈ ਲਾਇਆ ਸੁਪਨੈ ਸੁਖੁ ਨ ਤਾਹਾ ਹੇ ॥੧੩॥

Manmukẖ ḏehī bẖaram bẖaṯāro.  Ḏurmaṯ marai niṯ ho▫e kẖu▫āro.  Kām kroḏẖ man ḏūjai lā▫i▫ā supnai sukẖ na ṯāhā he. ||13||

 

(Bharam-u) delusion is (bhataaro = husband) master of (deyhi = body) the person of one who is (manmukh) a self-willed. (Durmat-i) because of evil counsel/mindset, s/he (marai = dies) succumbs to vices and (hoey) is (nit) ever (khuaaro) frustrated – does not attain peace in life or union with the Creator.

His/her (man) mind (laaiaa = attached) succumbs (kaa-i) to lust, (krodh-i) wrath and (doojai = second) duality; (taaha) s/he has no (sukh-u) peace even in (supnai) dream. 13. 

 

ਕੰਚਨ ਦੇਹੀ ਸਬਦੁ ਭਤਾਰੋ ॥ ਅਨਦਿਨੁ ਭੋਗ ਭੋਗੇ ਹਰਿ ਸਿਉ ਪਿਆਰੋ ॥ ਮਹਲਾ ਅੰਦਰਿ ਗੈਰ ਮਹਲੁ ਪਾਏ ਭਾਣਾ ਬੁਝਿ ਸਮਾਹਾ ਹੇ ॥੧੪॥ Kancẖan ḏehī sabaḏ bẖaṯāro.  An▫ḏin bẖog bẖoge har si▫o pi▫āro.  Mėhlā anḏar gair mahal pā▫e bẖāṇā bujẖ samāhā he. ||14||

 

(Kanchan) golden (deyhi) body, i.e. one who follows the guru, has (sabad-u) Divine commands as (bhataaro) the master. S/he (andin-u) ever (bhog bhogey = mates) enjoys the presence of God within, and has (piaaro) love (sio) for (har-i) the Almighty.

S/he (paaey = finds) sees (ghair = other, mahal-u = mansion) the Almighty in all (mahala = mansions) minds; (bujh-i) understands (bhaana = will) Divine commands – obeys them – and (samaaha) merges in the Almighty. 14.

 

ਆਪੇ ਦੇਵੈ ਦੇਵਣਹਾਰਾ ॥ ਤਿਸੁ ਆਗੈ ਨਹੀ ਕਿਸੈ ਕਾ ਚਾਰਾ ॥ ਆਪੇ ਬਖਸੇ ਸਬਦਿ ਮਿਲਾਏ ਤਿਸ ਦਾ ਸਬਦੁ ਅਥਾਹਾ ਹੇ ॥੧੫॥

Āpe ḏevai ḏevaṇhārā.  Ŧis āgai nahī kisai kā cẖārā.  Āpe bakẖse sabaḏ milā▫e ṯis ḏā sabaḏ athāhā he. ||15||

 

(Deyvanhaara = giver) the Sustainor God (aapey) IT-self (deyvai = gives) imparts the sense to obey Divine commands. (Kisai nahi) none can (chaara) have his/her way (aagai = in front of) with (tis-u = that) IT, i.e. everything happens by God’s will.

(Aapey) IT-self (bakhsey) bestows grace and (milaaey) unites (sabad-i = through the word) through obedience to IT’s commands; (tis da) IT’s (sabad-u) commands are (atthaaha) unfathomable/profound – and one understands through the guru. 15.

 

ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਹੈ ਤਿਸੁ ਕੇਰਾ ॥ ਸਚਾ ਸਾਹਿਬੁ ਠਾਕੁਰੁ ਮੇਰਾ ॥ ਨਾਨਕ ਗੁਰਬਾਣੀ ਹਰਿ ਪਾਇਆ ਹਰਿ ਜਪੁ ਜਾਪਿ ਸਮਾਹਾ ਹੇ ॥੧੬॥੫॥
੧੪॥

Jī▫o pind sabẖ hai ṯis kerā.  Sacẖā sāhib ṯẖākur merā.  Nānak gurbāṇī har pā▫i▫ā har jap jāp samāhā he. ||16||5||14||

 

Our (jeeo) soul (pindd-u) body and (sabh-u) everything, is (keyra = of) given by (tis-u = that) the Creator, (saachaa) the Eternal (tthaakur-u) Master (meyra = my) of all.

(Har-i) the Almighty (paaiaa) is found (gurbani = words of the guru) with the guru’s guidance; it is (jaap-i) remembrance and practice of (jap-u = what is to be remembered) Naam that one (samaahaa) merges in (har-i) the Almighty, says third Nanak. 16. 5. 14.