SGGS pp 1112-1113, Tukhaari M: 1, Chhants 5-6.

 

ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਮੇਰੇ ਲਾਲ ਰੰਗੀਲੇ ਹਮ ਲਾਲਨ ਕੇ ਲਾਲੇ ॥ ਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਲੇ ॥

Ŧukẖārī mėhlā 1.  Mere lāl rangīle ham lālan ke lāle.  Gur alakẖ lakẖā▫i▫ā avar na ḏūjā bẖāle.

 

Composition of the first Guru in Raga Tukhaari. (Meyrey) my (laal) the Beloved Almighty is (rangeeley = colorful) playful – is the creator of all the world-play, but is unseen; (ham) I am (laaley) the servant of (laalan) servants, i.e. I pay obeisance to, and follow the example of, devotees of the Beloved Master.

One whom (gur-i) the guru (lakhaaiaa) shows (alakh-u) the unseen Master – pervading everywhere, s/he does not (bhaaley = search) seek (avar-u dooja) anyone else – gods/goddesses or persons.

 

ਗੁਰਿ ਅਲਖੁ ਲਖਾਇਆ ਜਾ ਤਿਸੁ ਭਾਇਆ ਜਾ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ਸਹਜਿ ਮਿਲੇ ਬਨਵਾਰੀ ॥

Gur alakẖ lakẖā▫i▫ā jā ṯis bẖā▫i▫ā jā parabẖ kirpā ḏẖārī. Jagjīvan ḏāṯā purakẖ biḏẖāṯā sahj mile banvārī.

 

(Alakh-u) the unseen Master is (lakhaaiaa) shown (gur-i) by the guru (ja) when (prabh-i) the Almighty (dhaari = bestows, kirpa = kindness) enables to find the guru and (ja) when the guru is (bhaaiaa) pleased to guide.

(Daata = giver) the benevolent (purakh-u) all-pervasive (bidhaata) Creator, (jagjeevan-u = master of life) Master and (banvaari = gardener of vegetation) Sustainor of the world is then (miley) found (sahj-i) effortlessly.

 

ਨਦਰਿ ਕਰਹਿ ਤੂ ਤਾਰਹਿ ਤਰੀਐ ਸਚੁ ਦੇਵਹੁ ਦੀਨ ਦਇਆਲਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਦਾਸਨਿ ਦਾਸਾ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥

Naḏar karahi ṯū ṯārėh ṯarī▫ai sacẖ ḏevhu ḏīn ḏa▫i▫ālā.  Paraṇvaṯ Nānak ḏāsan ḏāsā ṯū sarab jī▫ā parṯipālā. ||1||

 

When (too) You (karah-i = cast, nadar-i = sight of grace) bestow grace to (taarah-i) take across the world-ocean of vices only then can we (tareeai = swim) get across, i.e. overcome vices; You (deyvhu = give) impart awareness of (sach-u = truth) Naam, i.e. Divine virtues and commands; You are (daiaala = compassionate) kind to help (deen) the hapless.

I am (daasa) the servant of Your (daasani) servants; (too) You are (pratipaala) the Sustainor of (sarab) all (jeeaa) creatures, (pranvat-i) submits Guru Nanak. 1.

 

ਭਰਿਪੁਰਿ ਧਾਰਿ ਰਹੇ ਅਤਿ ਪਿਆਰੇ ॥ ਸਬਦੇ ਰਵਿ ਰਹਿਆ ਗੁਰ ਰੂਪਿ ਮੁਰਾਰੇ ॥

Bẖaripur ḏẖār rahe aṯ pi▫āre.  Sabḏe rav rahi▫ā gur rūp murāre.

 

(At-i) the very (piaarey) dear Almighty (bharpur-i) is present in, and (dhaar-i rahey) sustains, the creation.

(Muraarey) the Almighty (rav-i rahiaa = pervades) manifests (sabdey) as Divine commands and (roop-i) in the form (gur) guru, i.e. directs and guides.

 

ਗੁਰ ਰੂਪ ਮੁਰਾਰੇ ਤ੍ਰਿਭਵਣ ਧਾਰੇ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਰੰਗੀ ਜਿਨਸੀ ਜੰਤ ਉਪਾਏ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਇਆ ॥

Gur rūp murāre ṯaribẖavaṇ ḏẖāre ṯā kā anṯ na pā▫i▫ā.  Rangī jinsī janṯ upā▫e niṯ ḏevai cẖaṛai savā▫i▫ā.

 

(Muraarey) the Almighty is seen in (roop) the form of (gur) the guru who (dhaarey) supports/guides (tribhavan = the three regions) the whole world; (ka = of, ta = that) IT’s (ant-u = limit) expanse – virtues and powers cannot (paaiaa) estimated.

IT (upaaey) created (jant) creatures of different (rangi) hues and (jinsi) content/types; and (nit) ever (deyvai) gives them the wherewithal (charrai savaaiaa = increasingly) in plenty.

 

ਅਪਰੰਪਰੁ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਤਿਸੁ ਭਾਵੈ ਸੋ ਹੋਵੈ ॥ ਨਾਨਕ ਹੀਰਾ ਹੀਰੈ ਬੇਧਿਆ ਗੁਣ ਕੈ ਹਾਰਿ ਪਰੋਵੈ ॥੨॥

Aprampar āpe thāp uthāpe ṯis bẖāvai so hovai.  Nānak hīrā hīrai beḏẖi▫ā guṇ kai hār parovai. ||2||

 

The Almighty is (aprampar-u) Infinite – and no one has created IT – (aapey) IT-self (thaap-i) installs and (uthaapey) uproots; what (bhaavai) pleases, i.e. whatever is God’s will/command, (so) that (hovai) happens.

(Heera = diamond) the mind is (beydhiaa) pierced (heerai) by the jewel – when awareness of Divine virtues imparted to the mind – the mind (provai) strings (haar-i) a necklace (kai) of (gun) Divine virtues, i.e. the mind adorns itself with awareness of Divine virtues, says Guru Nanak. 2.

 

ਗੁਣ ਗੁਣਹਿ ਸਮਾਣੇ ਮਸਤਕਿ ਨਾਮ ਨੀਸਾਣੋ ॥ ਸਚੁ ਸਾਚਿ ਸਮਾਇਆ ਚੂਕਾ ਆਵਣ ਜਾਣੋ ॥

Guṇ guṇėh samāṇe masṯak nām nīsāṇo.  Sacẖ sācẖ samā▫i▫ā cẖūkā āvaṇ jāṇo.

 

One who has (neesaano) the mark/sign to receive awareness of, and live by, Naam (mastak-i = on the forehead) in his/her destiny, keeps in mind (gun) virtues of the Almighty and (samaaney) remains absorbed in, i.e. emulates, (gunah-i) the virtues.

Such a person lives by (sach-u = truth) Divine virtues and (samaaiaa) merges (saach-i) in the Eternal; his/her being in cycles of (aavan = coming) births and (jaano = going) deaths (chooka) ends.

 

ਸਚੁ ਸਾਚਿ ਪਛਾਤਾ ਸਾਚੈ ਰਾਤਾ ਸਾਚੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ॥ ਸਾਚੇ ਊਪਰਿ ਅਵਰੁ ਨ ਦੀਸੈ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵੈ ॥

Sacẖ sācẖ pacẖẖāṯā sācẖai rāṯā sācẖ milai man bẖāvai.  Sācẖe ūpar avar na ḏīsai sācẖe sācẖ samāvai.

 

(Sach-u) the Eternal Almighty (pachhaata) is recognized (saach-i = through truth) by having awareness of Naam as such a person (raata) remains imbued with love (saachai) of the Eternal; (saach-u) the Eternal (bhaavai) is liked in his/her (man-i) mind and s/he (milai) finds (saach-u) the Almighty.

S/he (deesai = is seen) sees (avar na) none other (oopar-i) above (saachey) the Eternal, i.e. does not look to anyone else; s/he (samaavai) merges (saachey) in the Eternal (saach-i = through truth) through practice of Naam.

 

ਮੋਹਨਿ ਮੋਹਿ ਲੀਆ ਮਨੁ ਮੇਰਾ ਬੰਧਨ ਖੋਲਿ ਨਿਰਾਰੇ ॥ ਨਾਨਕ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਜਾ ਮਿਲਿਆ ਅਤਿ ਪਿਆਰੇ ॥੩॥

Mohan mohi lī▫ā man merā banḏẖan kẖol nirāre.  Nānak joṯī joṯ samāṇī jā mili▫ā aṯ pi▫āre. ||3||

 

 (Mohan-i) the fascinating Master (moh-i leeaa) has captivated (meyra) my (man-u) mind; I have (khol-i = opened) broken (bandhan) bonds with the world-play and have (niraarey) become away/free from them.

My (joti) soul (samaani) is absorbed (jot-i) in the Supreme Spirit (ja) since I (miliaa) found (at-i) the very (piaarey) lovable Almighty, says Guru Nanak. 3.

 

ਸਚ ਘਰੁ ਖੋਜਿ ਲਹੇ ਸਾਚਾ ਗੁਰ ਥਾਨੋ ॥ ਮਨਮੁਖਿ ਨਹ ਪਾਈਐ ਗੁਰਮੁਖਿ ਗਿਆਨੋ ॥

Sacẖ gẖar kẖoj lahe sācẖā gur thāno.  Manmukẖ nah pā▫ī▫ai gurmukẖ gi▫āno.

 

One (lahey) finds (sach = eternal, ghar-u = home) the abode of the Eternal (khoj-i) by searching in (thaano) place of (saachaa) the true (gur) guru, i.e. in holy congregation where one leans the guru’s teachings.

(Giaano) awareness (gurmukh-i) of the guru’s teachings is not (paaeeai) obtained (manmukh-i) by one who ignores the guru’s teachings and acts by self-will.

 

ਦੇਵੈ ਸਚੁ ਦਾਨੋ ਸੋ ਪਰਵਾਨੋ ਸਦ ਦਾਤਾ ਵਡ ਦਾਣਾ ॥ ਅਮਰੁ ਅਜੋਨੀ ਅਸਥਿਰੁ ਜਾਪੈ ਸਾਚਾ ਮਹਲੁ ਚਿਰਾਣਾ ॥

Ḏevai sacẖ ḏāno so parvāno saḏ ḏāṯā vad ḏāṇā.  Amar ajonī asthir jāpai sācẖā mahal cẖirāṇā.

 

The Almighty is (sad) ever (daataa = giver) kind; one whom IT (deyvai) gives (sach-u = true) the right (daano = alms) awareness of Naam or Divine virtues and commands and s/he acts by them, (so) that person is (vadd = greatly) very (daanaa) wise and is (parvaana) accepted for union by the Almighty.

S/he (jaapai) perceives/recognizes (chiraana = old time) the primordial (mahal-u = mansion) Almighty who is (amar-u) eternal, (ajoni = unborn) formless and (asthir-u = stable) unchanging.

 

ਦੋਤਿ ਉਚਾਪਤਿ ਲੇਖੁ ਨ ਲਿਖੀਐ ਪ੍ਰਗਟੀ ਜੋਤਿ ਮੁਰਾਰੀ ॥ ਨਾਨਕ ਸਾਚਾ ਸਾਚੈ ਰਾਚਾ ਗੁਰਮੁਖਿ ਤਰੀਐ ਤਾਰੀ ॥੪॥੫॥

Ḏoṯ ucẖāpaṯ lekẖ na likī▫ai pargatī joṯ murārī.  Nānak sācẖā sācẖai rācẖā gurmukẖ ṯarī▫ai ṯārī. ||4||5||

 

Once (jot-i) Spirit of (muraari) the Almighty (praggtti) manifests, i.e. once one becomes aware of and acts by, Naam or Divine virtues and commands , (leykh-u = writing) account of (daut-i) of daily (uchaapat-i = debt) shortcomings in deeds is not (likheeai) written, i.e. s/he commits no transgressions.

(Gurmukh-i) one who follows the guru (saachaa = true) is sincerely (raachaa) engrossed in obedience (saachai) of the Eternal; and (tareeai = swim) gets across (taari) what is to be crossed – to find God, i.e. gets across the world-ocean of vices to God, says Guru Nanak. 4. 5.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਮਝੁ ਅਚੇਤ ਇਆਣਿਆ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਛਡਿ ਅਵਗਣ ਗੁਣੀ ਸਮਾਣਿਆ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Ė man meri▫ā ṯū samajẖ acẖeṯ i▫āṇi▫ā rām.  Ė man meri▫ā cẖẖad avgaṇ guṇī samāṇi▫ā rām.

 

Composition of the first Guru in Raga Tukhaari. (Aey) o (meyriaa) my (acheyt) mindless (iaaniaa) ignorant (man = mind) being, (too) you should (samajh-u = understand) come to senses.

O my being, (chhadd-i) give up (avgan) transgressions and (samaaniaa = be absorbed) lead life (guni = by virtues) emulating virtues of the Almighty.

 

ਬਹੁ ਸਾਦ ਲੁਭਾਣੇ ਕਿਰਤ ਕਮਾਣੇ ਵਿਛੁੜਿਆ ਨਹੀ ਮੇਲਾ ॥ ਕਿਉ ਦੁਤਰੁ ਤਰੀਐ ਜਮ ਡਰਿ ਮਰੀਐ ਜਮ ਕਾ ਪੰਥੁ ਦੁਹੇਲਾ ॥

Baho sāḏ lubẖāṇe kiraṯ kamāṇe vicẖẖuṛi▫ā nahī melā.  Ki▫o ḏuṯar ṯarī▫ai jam dar marī▫ai jam kā panth ḏuhelā.

 

People get (lubhaaney) are attracted to (bahu) numerous (saad = tastes) pursuits because of their nature as formed due to (kirat = deeds) past associations; such (vichhurriaa) separated people cannot attain (meyla) union with God.

Such persons (kiau = how?) cannot (tareeai = swim) get across (dutar-u) the hard-to-cross world-ocean, they (mareeai = die) succumb to vices and remain (ddar-i) in fear of (jam) the agent of Divine justice; (panth-u) the path (ka) of (jam) Divine justice is (duheyla) torturous, i.e. those who forget God’s commands and engage in transitory pleasures suffer – by being put in cycles of births and deaths.

 

ਮਨਿ ਰਾਮੁ ਨਹੀ ਜਾਤਾ ਸਾਝ ਪ੍ਰਭਾਤਾ ਅਵਘਟਿ ਰੁਧਾ ਕਿਆ ਕਰੇ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਇਨ ਬਿਧਿ ਛੂਟੈ ਗੁਰਮੁਖਿ ਸੇਵੈ ਨਰਹਰੇ ॥੧॥

Man rām nahī jāṯā sājẖ parbẖaṯā avgẖat ruḏẖā ki▫ā kare.  Banḏẖan bāḏẖi▫ā in biḏẖ cẖẖūtai gurmukẖ sevai narhare. ||1||

 

One who does not (jaataa) recognize (raam) the Almighty (man-i) in the mind (saajh) evening and (prabhaata) morning, i.e. at any time, and (rudhaa) remains occupied (avghatt-i) in difficult path, i.e. acts which put one in difficulty, s/he can (karey) do (kiaa = what?) nothing.

S/he remains (baadhiaa) bound (bandhan-i) in bondage of other pursuits, (in) this (bidh-i) way, but (chhoottai) can be released if s/he (seyvai = serves) lives in obedience of (narharai – man-lion form which saved the devotee Prahlad from death) the Almighty (gurmukh-i) with the guru’s guidance. 1.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਛੋਡਿ ਆਲ ਜੰਜਾਲਾ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਹਰਿ ਸੇਵਹੁ ਪੁਰਖੁ ਨਿਰਾਲਾ ਰਾਮ ॥

Ė man meri▫ā ṯū cẖẖod āl janjālā rām.  Ė man meri▫ā har sevhu purakẖ nirālā rām.

 

(Aey) o (meyriaa) my (man) mind, (too) you should (chhodd-i) give up (janjaala = entanglements) attachment to (aal = home) the house-hold – the world-play of relations, wealth, status and so on.

O my mind, (seyvhu = serve) obey (har-i) the Almighty who is (purakh-u = all-pervasive) present in, but still (niraala = different) unattached to, the world-play.

 

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ਹਰਿ ਸਿਮਰਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਸਭੁ ਜਗਤੁ ਜਿੰਨਿ ਉਪਾਇਆ ॥ ਪਉਣੁ ਪਾਣੀ ਅਗਨਿ ਬਾਧੇ ਗੁਰਿ ਖੇਲੁ ਜਗਤਿ ਦਿਖਾਇਆ ॥

Har simar ekankār sācẖā sabẖ jagaṯ jinn upā▫i▫ā.  Pa▫uṇ pāṇī agan bāḏẖe gur kẖel jagaṯ ḏikẖā▫i▫ā.

 

(Simar-i) recall instructions – to the soul – of (saacha) the Eternal (ekankaar-u) One Creator (jinn-i) who (upaaiaa) created (sabh-u) the whole (jagat-u) world.

(Gur-i) the guru has (dikhaaia) shown that the world (baadhey = bound) comprising of (paun-u) air, (paani) water, (agan-i) fire/energy -, earth and space, is (kheyl-u) a play (jagat-i) of the Creator.

 

ਆਚਾਰਿ ਤੂ ਵੀਚਾਰਿ ਆਪੇ ਹਰਿ ਨਾਮੁ ਸੰਜਮ ਜਪ ਤਪੋ ॥ ਸਖਾ ਸੈਨੁ ਪਿਆਰੁ ਪ੍ਰੀਤਮੁ ਨਾਮੁ ਹਰਿ ਕਾ ਜਪੁ ਜਪੋ ॥੨॥

Ācẖār ṯū vīcẖār āpe har nām sanjam jap ṯapo.  Sakẖā sain pi▫ār parīṯam nām har kā jap japo. ||2||

 

If (too) you (veechaar-i) reflect on, and (aacchaar-i = way of living) make it a practice to live by, (naam-u) virtues and commands of (har-i) the Almighty, instead of practicing (sanjam) control of the organs, (jap) reciting mantras and performing (tapo) austerities.

Therefore (japo) remember and obey Naam/commands (ka) of (har-i) the Almighty; that is what (japu) needs to be remembered; Naam is your (sakhaa) friend and (sain) relative; develop (piaar-u) love and obedience with (preetam) the Beloved, i.e. obey Divine commands lovingly. 2.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਥਿਰੁ ਰਹੁ ਚੋਟ ਨ ਖਾਵਹੀ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਗੁਣ ਗਾਵਹਿ ਸਹਜਿ ਸਮਾਵਹੀ ਰਾਮ ॥

Ė man meri▫ā ṯū thir rahu cẖot na kẖāvhī rām.  Ė man meri▫ā guṇ gāvahi sahj samāvahī rām.

 

O my mind, if (too) you s (rahu) remain (thir-u = stable) steadfast in practice of Naam, then you will not (khaavhi) receive (chott) hits, i.e. will not commit transgressions and hence not be punished by Divine justice.

O my mind, if you (gaavah-i = sing) praise and emulate (gun) virtues of the Almighty, then you would (sahaj-i) effortlessly (samaavhi) merge with God.

 

ਗੁਣ ਗਾਇ ਰਾਮ ਰਸਾਇ ਰਸੀਅਹਿ ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਹੇ ॥ ਤ੍ਰੈ ਲੋਕ ਦੀਪਕੁ ਸਬਦਿ ਚਾਨਣੁ ਪੰਚ ਦੂਤ ਸੰਘਾਰਹੇ ॥

Guṇ gā▫e rām rasā▫e rasī▫ah gur gi▫ān anjan sārhe.  Ŧarai lok ḏīpak sabaḏ cẖānaṇ pancẖ ḏūṯ sangẖārahe.

 

When (gur) the guru (saarahey) administers (anjan-u) the eye medicine for the inner eye, i.e. imparts awareness of Naam, then one (rasaaey = with taste) joyfully (raseeah-i) relishes (gaaey = sings) praising and emulating (gun) virtues of (raam) the Almighty.

 (Sabad-i = word of) teachings of the guru are (deepak-u) the lamp or source of enlightenment, for (trai = three, lok = regions – sky, land and nether regions) the creatures of the whole world; those with (chaanan-u = light) awareness of Naam (sanghaarhey) kill (panch) the five (doot) vices – lust, anger, greed, attachment to the world-play and vanity -, i.e. those conscious of Naam commit no vices and are accepted for union with the Creator.

 

ਭੈ ਕਾਟਿ ਨਿਰਭਉ ਤਰਹਿ ਦੁਤਰੁ ਗੁਰਿ ਮਿਲਿਐ ਕਾਰਜ ਸਾਰਏ ॥ ਰੂਪੁ ਰੰਗੁ ਪਿਆਰੁ ਹਰਿ ਸਿਉ ਹਰਿ ਆਪਿ ਕਿਰਪਾ ਧਾਰਏ ॥੩॥

Bẖai kāt nirbẖa▫o ṯarėh ḏuṯar gur mili▫ai kāraj sār▫e.  Rūp rang pi▫ār har si▫o har āp kirpā ḏẖār▫e. ||3||

 

One who follows the guru, (kaatt-i = cutting) obviates (bhai) fear of retribution for transgression and becomes (nirbhau) fearless; as (kaaraj) the objective – of finding God (saaraey) is fulfilled on (miliai) meeting and following teachings (gur-i) of the guru.

(Piaar-u) love (sio) for (har-i) God develops when (har-i) the Almighty (aap-i) IT-self (dhaaraey) bestows (kirpa) kindness, i.e. with Divine grace; this is (roop-u) the good looks and (rang-u) complexion, i.e. practice of Naam makes one attractive to the Creator, and accepted for union. 3.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਕਿਆ ਲੈ ਆਇਆ ਕਿਆ ਲੈ ਜਾਇਸੀ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਤਾ ਛੁਟਸੀ ਜਾ ਭਰਮੁ ਚੁਕਾਇਸੀ ਰਾਮ ॥

Ė man meri▫ā ṯū ki▫ā lai ā▫i▫ā ki▫ā lai jā▫isī rām.  Ė man meri▫ā ṯā cẖẖutsī jā bẖaram cẖukā▫isī rām.

 

O my (man = mind) being, (too) you (lai) brought (kiaa = what?) nothing (aaiaa = came) on birth and (lai) will you take nothing with you (jaaisi) when departing from the world – so do not get attached to the transitory possessions and relations in life.

O my being, you can (chhuttsi) get freed from these attachments (ta) only then (ja) when you (chukaaaisi) end (bharam-u) the misconception that they will be forever with your – here and in the hereafter.

 

ਧਨੁ ਸੰਚਿ ਹਰਿ ਹਰਿ ਨਾਮ ਵਖਰੁ ਗੁਰ ਸਬਦਿ ਭਾਉ ਪਛਾਣਹੇ ॥ ਮੈਲੁ ਪਰਹਰਿ ਸਬਦਿ ਨਿਰਮਲੁ ਮਹਲੁ ਘਰੁ ਸਚੁ ਜਾਣਹੇ ॥

Ḏẖan sancẖ har har nām vakẖar gur sabaḏ bẖā▫o pacẖẖāṇahe.  Mail parhar sabaḏ nirmal mahal gẖar sacẖ jāṇhe.

 

(Sanch-i) accumulate (dhan-u) the wealth and (vakhar-u = merchandise) wherewithal of practice of (hari = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam) virtues and commands of the Almighty; you can do this with (bhaau = love) loving obedience (sabad-i) to teachings of (gur) the guru.

(Parhar-i) give up (mail-u = dirt) vices with (nirmal-u) the purifying (sabad-i = words of) Divine commands – with the guru’s guidance -, and you will (jaanahey = know) recognize (mahal-u) palace, (ghar-u) abode of (sach-u) the Eternal within.

 

ਪਤਿ ਨਾਮੁ ਪਾਵਹਿ ਘਰਿ ਸਿਧਾਵਹਿ ਝੋਲਿ ਅੰਮ੍ਰਿਤ ਪੀ ਰਸੋ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦਿ ਰਸੁ ਪਾਈਐ ਵਡਭਾਗਿ ਜਪੀਐ ਹਰਿ ਜਸੋ ॥੪॥

Paṯ nām pāvahi gẖar siḏẖāvėh jẖol amriṯ pī raso.  Har nām ḏẖi▫ā▫ī▫ai sabaḏ ras pā▫ī▫ai vadbẖāg japī▫ai har jaso. ||4||

 

(Jhol-i) push away unwanted ideas – like leaves etc. when taking water from a pool, and (pee) drink (amrit) the life-giving (raso) elixir, i.e. be free from other ideas and live by Naam or Divine virtues and commands; you will (paavah-i) obtain (pat-i) the honor of being accepted for union with the Almighty.

We should (dhiaaeeai) pay attention to commands of (har-i) the Almighty and (paaeeai) obtain (ras-u) the elixir of Naam (sabad-i) with guidance of the guru; it is (vaddbhaag-i) with good fortune that (jaso = glory) virtues of (har-i) the Almighty (japeeai) are remembered and emulated. 4.

 

ਏ ਮਨ ਮੇਰਿਆ ਬਿਨੁ ਪਉੜੀਆ ਮੰਦਰਿ ਕਿਉ ਚੜੈ ਰਾਮ ॥ ਏ ਮਨ ਮੇਰਿਆ ਬਿਨੁ ਬੇੜੀ ਪਾਰਿ ਨ ਅੰਬੜੈ ਰਾਮ ॥

Ė man meri▫ā bin pa▫uṛī▫ā manḏar ki▫o cẖaṛai rām. Ė man meri▫ā bin beṛī pār na ambṛai rām.

 

(Aey) o (meyriaa) my (man) mind, one (au= how?) cannot (charrai) climb (mandar-i) to a house (bin-u) without (paurreeaa) stairs; as also, o my mind, one cannot (ambrrai) reach (paar-i) the far end of a water-way (bin-u) without (beyrri) a boat/ship, i.e. one cannot overcome vices and attain union with the Almighty without guidance of the guru – who acts like the staircase and ship respectively.

 

ਪਾਰਿ ਸਾਜਨੁ ਅਪਾਰੁ ਪ੍ਰੀਤਮੁ ਗੁਰ ਸਬਦ ਸੁਰਤਿ ਲੰਘਾਵਏ ॥ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਕਰਹਿ ਰਲੀਆ ਫਿਰਿ ਨ ਪਛੋਤਾਵਏ ॥

Pār sājan apār parīṯam gur sabaḏ suraṯ langẖāva▫e.  Mil sāḏẖsangaṯ karahi ralī▫ā fir na pacẖẖoṯāva▫e.

 

(Apaar-u) the Infinite (preetam-u) Beloved Almighty (saajann-u) friend is (paar-i) across the world-ocean of vices; (surat-i) being conscious of (sabad) teachings of (gur) the guru (langhaavaey) takes one across.
One who (mil-i) joins (saadhsangat-i) the holy congregation – unites with the Almighty to learn the guru’s teachings – and (karah-i) makes (raleeaa) merry with the Almighty; s/he (phir-i) then does not (pachhotaavaey) repent – but one who ignores Naam cannot attain union with the Almighty and repents.

 

ਕਰਿ ਦਇਆ ਦਾਨੁ ਦਇਆਲ ਸਾਚਾ ਹਰਿ ਨਾਮ ਸੰਗਤਿ ਪਾਵਓ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੁਣਹੁ ਪ੍ਰੀਤਮ ਗੁਰ ਸਬਦਿ ਮਨੁ
ਸਮਝਾਵਓ ॥੫॥੬॥

Kar ḏa▫i▫ā ḏān ḏa▫i▫āl sācẖā har nām sangaṯ pāva▫o.  Nānak pa▫i▫ampai suṇhu parīṯam gur sabaḏ man sanjẖāva▫o. ||5||6||

 

O (daiaal) kind (saachaa) Eternal Almighty, please (kar-i daiaa) be kind to give (daan-u = alms) the benediction that I (paavao) obtain awareness of Naam (sangat-i) in holy congregation.

(Paiampai) submits Nanak; (sunhu = listen) this is my supplication, o (preetam) Beloved Master; please (samjhaavao) impart understanding (sabad-i = word of) of teachings of (gur) the guru to my (man-u) mind. 5. 6.