SGGS pp 130-133, Maajh M: 5: Asttpadees 1-5 (completed).

 

ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੧ ॥   ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ॥ ਨਾਮੁ ਰਤਨੁ ਲੈ ਗੁਝਾ ਰਖਿਆ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਸਭ ਤੇ ਊਚਾ ਗੁਰ ਕੈ ਸਬਦਿ ਲਖਾਵਣਿਆ॥੧॥

Mājẖ mėhlā 5 gẖar 1. Anṯar alakẖ na jā▫ī lakẖi▫ā.   Nām raṯan lai gujẖā rakẖi▫ā.   Agam agocẖar sabẖ ṯe ūcẖā gur kai sabaḏ lakẖāvaṇi▫ā. ||1||

 

The Almighty is present (antar-i) within every creature but (alakh-u) without signs and (na jaaee) cannot (lakhiaa) be seen. (Ratan-u = jewel) the valuable (naam-u) Divine virtues and commands – by which God is known, (lai rakhiaa) is kept (gujhaa) hidden – because of other ideas masking the mind.

The Almighty is (oocha) higher (tey) than (sabh) all, is (agam-u) beyond reach/comprehension, and not (agochar) not found by the senses; is (lakhaavniaa) seen within (sabad-i = with the word) by following guidance (kai) of (gur) the guru. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਕਲਿ ਮਹਿ ਨਾਮੁ ਸੁਣਾਵਣਿਆ ॥ ਸੰਤ ਪਿਆਰੇ ਸਚੈ ਧਾਰੇ ਵਡਭਾਗੀ ਦਰਸਨੁ ਪਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī kal mėh nām suṇāvṇi▫ā.   Sanṯ pi▫āre sacẖai ḏẖāre vadbẖāgī ḏarsan pāvṇi▫ā. ||1|| rahā▫o.

 

 (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who

(sunaavniaa = cause to hear) give awareness of Naam (mah-i) in (kal-i) the age of conflicts.

(Sant) saints are (piaarey) dear to, and (dhaarey) placed (sachai) by the Eternal; their (darsan-u = sight) company/guidance (paavniaa) is obtained (vaddbhaagee) by good fortune. 1.

(Rahaau) pause and reflect.

 

ਸਾਧਿਕ ਸਿਧ ਜਿਸੈ ਕਉ ਫਿਰਦੇ ॥ ਬ੍ਰਹਮੇ ਇੰਦ੍ਰ ਧਿਆਇਨਿ ਹਿਰਦੇ ॥ ਕੋਟਿ ਤੇਤੀਸਾ ਖੋਜਹਿ ਤਾ ਕਉ ਗੁਰ ਮਿਲਿ ਹਿਰਦੈ ਗਾਵਣਿਆ ॥੨॥

Sāḏẖik siḏẖ jisai ka▫o firḏe.   Barahme inḏar ḏẖi▫ā▫in hirḏe.   Kot ṯeṯīsā kẖojėh ṯā ka▫o gur mil hirḏai gāvaṇi▫ā. ||2||

 

The One (kau) for (jisai) whose search the (saadhik) seekers and (sidh) accomplished saints (phirdey) wander; whom gods like Brahma and Indra (dhiaain-i) invoke (hirdey) in mind.

(Teyteesaa = thirty-three) the thirty-three crore gods of Hindu faith (khojah-i) search (kau) for (ta = that) the Almighty; IT is found (hirdai) within the mind (gaavniaa) by praising (mil-i = meeting) with guidance of (gur) the guru. 2.

 

ਆਠ ਪਹਰ ਤੁਧੁ ਜਾਪੇ ਪਵਨਾ ॥ ਧਰਤੀ ਸੇਵਕ ਪਾਇਕ ਚਰਨਾ ॥ ਖਾਣੀ ਬਾਣੀ ਸਰਬ ਨਿਵਾਸੀ ਸਭਨਾ ਕੈ ਮਨਿ ਭਾਵਣਿਆ ॥੩॥

Āṯẖ pahar ṯuḏẖ jāpe pavnā.   Ḏẖarṯī sevak pā▫ik cẖarnā.   Kẖāṇī baṇī sarab nivāsī sabẖnā kai man bẖāvṇi▫ā. ||3||

 

O God, (pavnaa) air (jaapey = remembers) obeys, i.e. carries out the role allotted by, (tudh-u) You (aatth = eight x pahar = three hours) day and night; the earth (paaik = recipient) takes the load of (charna) feet of everyone.

You (nivaasee = resident) are present in creatures of (sarab) all (khaanee) forms and (baanee = construction) types; You (bhaavniaa) are dear to (man-i) minds of (sabhna) all, i.e. every-one/thing happily carries out the role allotted by you. 3.

 

ਸਾਚਾ ਸਾਹਿਬੁ ਗੁਰਮੁਖਿ ਜਾਪੈ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਿਞਾਪੈ ॥ ਜਿਨ ਪੀਆ ਸੇਈ ਤ੍ਰਿਪਤਾਸੇ ਸਚੇ ਸਚਿ ਅਘਾਵਣਿਆ ॥੪॥

Sācẖā sāhib gurmukẖ jāpai.   Pūre gur kai sabaḏ siñāpai.   Jin pī▫ā se▫ī ṯaripṯāse sacẖe sacẖ agẖāvaṇi▫ā. ||4||

 

(Saacha) the Eternal (sahib-u) Master is (jaapai = perceived) found (gurmukh-i) with the guru’s guidance; and Naam/Divine commands are (sinjnaapai = recognized) understood/obeyed (sabad-i = with words) guided by the guru.

Only (seyee) that person (jin) who (peeaa) drinks is (triptaasey) satiated; s/he (aghaavniaa) is satisfied, i.e. all aspirations are fulfilled by obeying (sach-i = by truth) Naam of (sachey) the Eternal. 4.

 

ਤਿਸੁ ਘਰਿ ਸਹਜਾ ਸੋਈ ਸੁਹੇਲਾ ॥ ਅਨਦ ਬਿਨੋਦ ਕਰੇ ਸਦ ਕੇਲਾ ॥ ਸੋ ਧਨਵੰਤਾ ਸੋ ਵਡ ਸਾਹਾ ਜੋ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਵਣਿਆ ॥ ੫॥

Ŧis gẖar sahjā so▫ī suhelā.   Anaḏ binoḏ kare saḏ kelā.   So ḏẖanvanṯā so vad sāhā jo gur cẖarṇī man lāvaṇi▫ā. ||5||

 

(Tis-u) that person has (sahja = stability) the Almighty present (ghar-i = in the house) in mind. (soee = that) s/he is (suheyla = comfortable) at peace; s/he (sadaa) ever (karey) makes (anad binod) merry and (keyla) enjoys.

(So) that person is (dhanvanta) wealthy, (vadd) a greatly (saaha) rich (jo) who (laavniaa) places (man-u) the mind (charnee) at feet of the guru, i.e. one who learns from the guru has the wealth of awareness of Naam/Divine commands which is available here and in the hereafter. 5.

 

ਪਹਿਲੋ ਦੇ ਤੈਂ ਰਿਜਕੁ ਸਮਾਹਾ ॥ ਪਿਛੋ ਦੇ ਤੈ‍ ਜੰਤੁ ਉਪਾਹਾ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਅਵਰੁ ਨ ਸੁਆਮੀ ਲਵੈ ਨ ਕੋਈ ਲਾਵਣਿਆ ॥੬॥

Pahilo ḏe ṯaiʼn rijak samāhā.   Picẖẖo ḏe ṯaiʼn janṯ upāhā.   Ŧuḏẖ jevad ḏāṯā avar na su▫āmī lavai na ko▫ī lāvaṇi▫ā. ||6||

 

O Creator, (tai’n) You (pahlo dey) first (samaahaa) provide the (rijak-u) wherewithal, and (pichho dey) after that (upaahaa) create the (jant-u) creature; there is (avar-u na) no other (daata) benefactor (jeyvadd-u) as great as (tudh-u) You, o (suaami) Master; (na koee) no one (laavniaa) comes (lavai) near You. 6.

 

ਜਿਸੁ ਤੂੰ ਤੁਠਾ ਸੋ ਤੁਧੁ ਧਿਆਏ ॥ ਸਾਧ ਜਨਾ ਕਾ ਮੰਤ੍ਰੁ ਕਮਾਏ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ਤਿਸੁ ਦਰਗਹ ਠਾਕ ਨ ਪਾਵਣਿਆ ॥੭॥

Jis ṯūʼn ṯuṯẖā so ṯuḏẖ ḏẖi▫ā▫e.   Sāḏẖ janā kā manṯar kamā▫e.   Āp ṯarai sagle kul ṯāre ṯis ḏargėh ṯẖāk na pāvṇi▫ā. ||7||

 

(So) that person with (jis-u) whom (too’n) You (tuttha) are pleased, (dhiaaey = pays attention) obeys You, (kamaaey) carrying out (mantr) instructions of (saadh janaa) the seekers.

S/he (aap-i) him/her-self (tarai = swims) overcomes allurements and (taarey = ferries) brings good name to (sagely) all his/her (kul) generations/forefathers; s/he (paavniaa) faces no (tthaak) impediment (dargah) in Divine court – and unites with the Almighty. 7.

 

Page 131

 

ਤੂੰ ਵਡਾ ਤੂੰ ਊਚੋ ਊਚਾ ॥ ਤੂੰ ਬੇਅੰਤੁ ਅਤਿ ਮੂਚੋ ਮੂਚਾ ॥ ਹਉ ਕੁਰਬਾਣੀ ਤੇਰੈ ਵੰਞਾ ਨਾਨਕ ਦਾਸ ਦਸਾਵਣਿਆ ॥੮॥੧॥੩੫॥

Ŧūʼn vadā ṯūʼn ūcẖo ūcẖā.   Ŧūʼn be▫anṯ aṯ mūcẖo mūcẖā.   Ha▫o kurbāṇī ṯerai vañā Nānak ḏās ḏasāvaṇi▫ā. ||8||1||35||

 

O God You are (vaddaa) great, (oochaa) higher than (oocho) the highest; You are (beyant-u) infinite, (moocha) greater (at-i moocho) than the greatest.

(Hau) I (vanjnaa = am, kurbaanee = sacrifice) I adore (teyrai) You; please make me (daas) the servant/follower of Your (dasaavniaa) servants/devotees, says fifth Nanak. 8. 1. 35.

 

—————————————-

 

Note: This composition of nine verses is in three parts. The first four verses ask 24 questions and the next four answer them in the same sequence. The ninth verse gives the essence of the discussion. Briefly, they convey that one should give up ego and follow the guru’s teachings. For ease of understanding, the sequence in translation has been changed. For example, Verse 5, which answers the questions in verse 1, follows it and so on.

 

ਮਾਝ ਮਹਲਾ ੫ ॥ ਕਉਣੁ ਸੁ ਮੁਕਤਾ ਕਉਣੁ ਸੁ ਜੁਗਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਆਨੀ ਕਉਣੁ ਸੁ ਬਕਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਰਹੀ ਕਉਣੁ ਉਦਾਸੀ ਕਉਣੁ ਸੁ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5.  Ka▫uṇ so mukṯā ka▫uṇ so jugṯā.   Ka▫uṇ so gi▫ānī ka▫uṇ so bakṯā.   Ka▫uṇ so girhī ka▫uṇ uḏāsī ka▫uṇ so kīmaṯ pā▫e jī▫o. ||1||

 

Composition of the fifth Guru in Raga Maajh: (Kaun-u) who is (s-u) that person who is (mukta) free from vices and who is really (jugta) connected with God? Who is (giaanee) learned and who (bakta = speaker) discourser?

Who is a (girahee) householder, who (udaasee) renouncer and who (paaey = puts, keemati = price) understands the worth of this human life? 1.

 

ਗੁਰਮੁਖਿ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਜੁਗਤਾ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੀ ਗੁਰਮੁਖਿ ਬਕਤਾ ॥ ਧੰਨੁ ਗਿਰਹੀ ਉਦਾਸੀ ਗੁਰਮੁਖਿ ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੫॥

Gurmukẖ mukṯā gurmukẖ jugṯā.   Gurmukẖ gi▫ānī gurmukẖ bakṯā.   Ḏẖan girhī uḏāsī gurmukẖ gurmukẖ kīmaṯ pā▫e jī▫o. ||5||

 

(Gurmukh-i) one remains (mukta) free from vices; (gurmukh-i) one who follows the guru (jugta) connects with God. (Gurmukh-i) one who follows the guru is (giaanee) learned and (gurmukh-i) one who follows the guru becomes (bakta) discourser, i.e. able to give discourse about God.

(gurmukh-i) One who follows the guru is (Dhann-u) blessed whether s/he is (girahee) a householder or (udaasee) renouncer. (Gurmukh-i) one who follows the guru (paaey = finds) knows (keemat-i) the value of living by Naam. 5.

 

ਕਿਨਿ ਬਿਧਿ ਬਾਧਾ ਕਿਨਿ ਬਿਧਿ ਛੂਟਾ ॥ ਕਿਨਿ ਬਿਧਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਕਉਣ ਕਰਮ ਕਉਣ ਨਿਹਕਰਮਾ ਕਉਣੁ ਸੁ ਕਹੈ ਕਹਾਏ ਜੀਉ ॥੨॥

Kin biḏẖ bāḏẖā kin biḏẖ cẖẖūtā.   Kin biḏẖ āvaṇ jāvaṇ ṯūtā.   Ka▫uṇ karam ka▫uṇ nihkarmā ka▫uṇ so kahai kahā▫e jī▫o. ||2||

 

(Kin-i = by what, bidh-i = method) how is one (baadhaa) bound by temptations; and how is one (chhoottaa) free; how are the cycles (aavan-u = coming) births and (jaavan-u = going) cycles (toottaa) broken?

(Kaun) who (karam) deeds should one do and how one (nihkarma) acts desire-less; who (s-u) is that person who (kahai) tells what to do and who (kahaaey) wants to be told. 2.

 

ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥ ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਗੁਰਮੁਖਿ ਕਰਮ ਗੁਰਮੁਖਿ ਨਿਹਕਰਮਾ ਗੁਰਮੁਖਿ ਕਰੇ ਸੁ ਸੁਭਾਏ ਜੀਉ ॥੬॥ ==================

Ha▫umaibāḏẖā gurmukẖ cẖẖūtā.   Gurmukẖ āvaṇ jāvaṇ ṯūtā.   Gurmukẖ karam gurmukẖ nihkarmā gurmukẖ kare so subẖā▫e jī▫o. ||6||

 

One who acts (haumai = ego) by self-will (baadhaa) is in bound by vices; (gurmukh-i) one who follows the guru (chhoottaa) is free of vices; the cycles (aavan-u = coming) births and (jaavan-u = going) cycles are (toottaa) broken (gurmukh-i) with the guru’s guidance.

(Karam) act (gurmukh-i) with the guru’s guidance; (gurmukh-i) one who follows the guru (nihkarma) acts desire-less; whatever a Gurmukh (karey) does (s-u) that is done (subhaaey) instinctively. 6.

 

ਕਉਣੁ ਸੁ ਸੁਖੀਆ ਕਉਣੁ ਸੁ ਦੁਖੀਆ ॥ ਕਉਣੁ ਸੁ ਸਨਮੁਖੁ ਕਉਣੁ ਵੇਮੁਖੀਆ ॥ ਕਿਨਿ ਬਿਧਿ ਮਿਲੀਐ ਕਿਨਿ ਬਿਧਿ ਬਿਛੁਰੈ ਇਹ ਬਿਧਿ ਕਉਣੁ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੩॥

Ka▫uṇ so sukẖī▫ā ka▫uṇ so ḏukẖī▫ā.   Ka▫uṇ so sanmukẖ ka▫uṇ vemukẖī▫ā.   Kin biḏẖ milī▫ai kin biḏẖ bicẖẖurai ih biḏẖ ka▫uṇ pargatā▫e jī▫o. ||3||

 

Who is (s-u) that who is (sukheeaa) in comfort and who (dukheeaa) in pain? Who (sanmukh-u) looks up to God and who (veymukheeaa) turns away?

(Kin-i bidh-i) How do we (mileeai) find God; how are people (bichhurai) separated from God; who (pragttaaey) shows (bidh-i) the method of union? 3.

 

ਗੁਰਮੁਖਿ ਸੁਖੀਆ ਮਨਮੁਖਿ ਦੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਸਨਮੁਖੁ ਮਨਮੁਖਿ ਵੇਮੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ ਗੁਰਮੁਖਿ ਬਿਧਿ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੭॥

Gurmukẖ sukẖī▫ā manmukẖ ḏukẖī▫ā.   Gurmukẖ sanmukẖ manmukẖ vemukẖī▫ā.   Gurmukẖ milī▫ai manmukẖ vicẖẖurai gurmukẖ biḏẖ pargatā▫e jī▫o. ||7||

 

The Gurmukh – obeys Naam and – remains at peace and a (manmukh) self-willed person – commits vices and – suffers in pain. The Gurmukh (sanmukh-u) is in front of, i.e. acknowledges and obeys, but the Manmukh (veymukheeaa) turns away from, God.

One (mileeai = meets) unites with God (gurmukh-i) with the guru’s guidance; (manmukh-i) a self-willed person (vichhurai) remains separated; (gurmukh-i) the guru’s guidance (pragttaaey) shows (bidh-i) the method of union. 7.

 

ਕਉਣੁ ਸੁ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਕਉਣੁ ਉਪਦੇਸੁ ਜਿਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਕਉਣੁ ਸੁ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਕਿਨਿ ਬਿਧਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੪॥

Ka▫uṇ so akẖar jiṯ ḏẖāvaṯ rahṯā.   Ka▫uṇ upḏes jiṯ ḏukẖ sukẖ sam sahṯā.   Ka▫uṇ so cẖāl jiṯ pārbarahm ḏẖi▫ā▫e kin biḏẖ kīrṯan gā▫e jī▫o. ||4||

 

(Kaun-u) what (s-u) that (akhar-u = word) guidance by (jit-u) which (dhaavat-u = running) the wavering mind (rahata = restrained) becomes stable. What is (s-u) that (updeys-u) instruction by which one (sahta = bears) treats (dukh-u) discomfort and (sukh-u) comfort (sam) alike.

(Kaun-u) what is (su) that (chaal = movement) way of life by (jit-u) which (dhiaaey = pays attention) obeys (paarbrahm-u) the Supreme Being; (kin-i bidhi) how does one (gaaey) sings (keertan-u) praises of God? 4.

 

ਗੁਰਮੁਖਿ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਗੁਰਮੁਖਿ ਉਪਦੇਸੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਗੁਰਮੁਖਿ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੮॥

Gurmukẖ akẖar jiṯ ḏẖāvaṯ rahṯā.   Gurmukẖ upḏes ḏukẖ sukẖ sam sahṯā.   Gurmukẖ cẖāl jiṯ pārbarahm ḏẖi▫ā▫e gurmukẖ kīrṯan gā▫e jī▫o. ||8||

 

It is (gurmukh-i) the guru’s (akhar-u) word/guidance by (jit-u) which the wavering mind (rahta) become stable. It is (gurmukh-i) the guru’s (updeys-u) guidance by which one (sahta) bears/treats (dukh-u) discomfort and (sukh-u) comfort (sam) alike.

It is (chaal = movement) acting (gurmukh-i) by the guru’s guidance, by which one (dhiaaey) obeys (paarbrahm-u) the Supreme Being; one (gaaey) sings (keertan-u) praises of God – and emulates them – (gurmukh-i) with the guru’s guidance. 8.

 

ਸਗਲੀ ਬਣਤ ਬਣਾਈ ਆਪੇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਥਾਪੇ ॥ ਇਕਸੁ ਤੇ ਹੋਇਓ ਅਨੰਤਾ ਨਾਨਕ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ਜੀਉ ॥ ੯॥੨॥੩੬॥

Saglī baṇaṯ baṇā▫ī āpe.   Āpe kare karā▫e thāpe.   Ikas ṯe ho▫i▫o ananṯā Nānak ekas māhi samā▫e jī▫o. ||9||2||36||

 

(Aapey = by self) the Creator (banaaee) made (saglee) the whole (banat = construction) creation; and (aapey) IT-self (karey) creates and (karaaey = causes to act) engages in roles allotted and (thaapey = establishes) enables to perform.

The Creator (hoio) becomes (ananta) countless forms (tey) from (ikas-u) and ultimately, they all (samaaey) merge (maah-i) in (eykas-u) the One, says fifth Nanak. 9. 2. 36.

 

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਤਾ ਕਿਆ ਕਾੜਾ ॥ ਹਰਿ ਭਗਵੰਤਾ ਤਾ ਜਨੁ ਖਰਾ ਸੁਖਾਲਾ ॥ ਜੀਅ ਪ੍ਰਾਨ ਮਾਨ ਸੁਖਦਾਤਾ ਤੂੰ ਕਰਹਿ ਸੋਈ ਸੁਖੁ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 5. Parabẖ abẖināsī ṯā ki▫ā kāṛā.   Har bẖagvanṯā ṯā jan kẖarā sukẖālā.   Jī▫a parān mān sukẖ▫ḏāṯa ṯūʼn karahi so▫ī sukẖ pāvṇi▫ā. ||1||

 

Composition of the fifth Guru in Raga Maajh. When (abinaasee = imperishable) the Eternal is (prabh-u) the Master, (ta) then there is (kiaa = what?) no (kaarraa) worry – because the Eternal is always available to take care.

When (har-i) the Almighty is (bhagvantaa) the Master of destiny then (jan-u) the servant/devotee is (kharaa = great) totally (sukhaala) comfortable/at peace.

O Almighty, You are the Master of (jeea) the soul, (praan = breaths) life and (maan) honour; and (sukhdaata = giver of comfort) source of comfort; whatever (too’n) You (karah-i) do, I (paavniaa) take that as (sukh-u) comfort, i.e. everything God does is good for the creature. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰਮੁਖਿ ਮਨਿ ਤਨਿ ਭਾਵਣਿਆ ॥ ਤੂੰ ਮੇਰਾ ਪਰਬਤੁ ਤੂੰ ਮੇਰਾ ਓਲਾ ਤੁਮ ਸੰਗਿ ਲਵੈ ਨ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gurmukẖ man ṯan bẖāvṇi▫ā.   Ŧūʼn merā parbaṯ ṯūʼn merā olā ṯum sang lavai na lāvaṇi▫ā. ||1|| rahā▫o.

 

 (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those to whom (gurmukh-i) the guru’s teachings are (bhaavniaa) agreeable for (man-i) mind/thoughts and (tan-i) body/actions.

O God, (too’n) You are (meyra) my (parbat-u = mountain) unshakable/Eternal Master and (ola) protection; I do not (laavniaa) place anyone like (sang-i) with or (lavai) near (tum) You. 1.

(Rahaau) pause and reflect.

 

ਤੇਰਾ ਕੀਤਾ ਜਿਸੁ ਲਾਗੈ ਮੀਠਾ ॥ ਘਟਿ ਘਟਿ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨਿ ਜਨਿ ਡੀਠਾ ॥ ਥਾਨਿ ਥਨੰਤਰਿ ਤੂੰਹੈ ਤੂੰਹੈ ਇਕੋ ਇਕੁ ਵਰਤਾਵਣਿਆ ॥੨॥

Ŧerā kīṯā jis lāgai mīṯẖā.   Gẖat gẖat pārbarahm ṯin jan dīṯẖā.   Thān thananṯar ṯūʼnhai ṯūʼnhai iko ik varṯāvaṇi▫ā. ||2||

 

One to (jis-u) whom (teyraa) Your (keetaa = doing) will (laagai) is (meetthaa) sweet, i.e. one who happily obeys Divine commands, (tin-i) that (jan-i) person (deetthaa) sees (paarbrahm-u) the Supreme Being (ghatt-i ghatt-i) in everybody – and everywhere.

It is (too’nhai) You and (too’nhai) You, (iko) alone (thaan-i thanantar-i) in all places (vartaavniaa) exercising (ik-u) one authority, i.e. everything functions under Divine commands/cosmic laws.

 

ਸਗਲ ਮਨੋਰਥ ਤੂੰ ਦੇਵਣਹਾਰਾ ॥ ਭਗਤੀ ਭਾਇ ਭਰੇ ਭੰਡਾਰਾ ॥ ਦਇਆ ਧਾਰਿ ਰਾਖੇ ਤੁਧੁ ਸੇਈ ਪੂਰੈ ਕਰਮਿ ਸਮਾਵਣਿਆ ॥੩॥

Sagal manorath ṯūʼn ḏevaṇhārā.   Bẖagṯī bẖā▫e bẖare bẖandārā.   Ḏa▫i▫ā ḏẖār rākẖe ṯuḏẖ se▫ī pūrai karam samāvaṇi▫ā. ||3||

 

O God, (too’n) You (deyvanhaaraa = giver) fulfil (sagal) all (maorath) aspirations; and for that You (bharey) fill minds with (bhanddaara = stores) treasures of (bhaaey) loving (bhagt-i) devotion, i.e. awareness of Naam/Divine commands.

People comply with Divine commands when (tudh-u) You (dhaar-i) bestow (daiaa = mercy) grace; You (raakhey) protect (seyee) them from vices; they (samaavniaa) remain absorbed in You and merge with you after death, with (poorai = perfect) Divine (karam-i) grace. 3.

 

Page 132

 

Note: The next verse mentions ਅੰਧ ਕੂਪ (Andh koop) meaning a blind well. This refers to the state of those who acting by self-will, remain engrossed in transitory pleasures, and remain oblivious of everything else. It is a state of utter ignorance.

 

ਅੰਧ ਕੂਪ ਤੇ ਕੰਢੈ ਚਾੜੇ ॥ ਕਰਿ ਕਿਰਪਾ ਦਾਸ ਨਦਰਿ ਨਿਹਾਲੇ ॥ ਗੁਣ ਗਾਵਹਿ ਪੂਰਨ ਅਬਿਨਾਸੀ ਕਹਿ ਸੁਣਿ ਤੋਟਿ ਨ ਆਵਣਿਆ ॥੪॥

Anḏẖ kūp ṯe kandẖai cẖāṛe.   Kar kirpā ḏās naḏar nihāle.   Guṇ gāvahi pūran abẖināsī kahi suṇ ṯot na āvaṇi▫ā. ||4||

 

They are (chaarrey = caused to climb) taken out (tey) from (andh-u) the blind (koop) well to (kanddhaai = bank of water) the land, i.e. are guided out of ignorance; when You (kar-i) bestow (kirpa) mercy and (nihaaley) cast (nadar-i) sight of grace.

They (gaavah-i = sing) praise and emulate (gun) virtues of (pooran) the all-pervasive (abinaasee) Eternal Master; (kah-i = saying) recounting and (sun-i) listening of Divine virtues (na avniaa) does not come to (tott-i = fall short) end. 4.

 

ਐਥੈ ਓਥੈ ਤੂੰਹੈ ਰਖਵਾਲਾ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਤੁਮ ਹੀ ਪਾਲਾ ॥ ਮਾਇਆ ਅਗਨਿ ਨ ਪੋਹੈ ਤਿਨ ਕਉ ਰੰਗਿ ਰਤੇ ਗੁਣ ਗਾਵਣਿਆ ॥੫॥

Aithai othai ṯūʼnhai rakẖvālā.   Māṯ garabẖ mėh ṯum hī pālā.   Mā▫i▫ā agan na pohai ṯin ka▫o rang raṯe guṇ gāvaṇi▫ā. ||5||

 

O God, (too’nhai) You alone (rakhvaala) protect from vices (aithai = here) in life, and from rebirth (othai = there) in the hereafter; (tum) You (hi) alone (paalaa) nurture (mah-i) in the (garabh) womb of (maat) the mother.

Similarly, (agan-i) the fire of (maaiaa) craving and jealousy does not (pohai) touch (kau) to (tin) those who (ratey) are imbued (rang-i) with Divine love and (gaavniaa = sing) praise (gun) Divine virtues. 5.

 

ਕਿਆ ਗੁਣ ਤੇਰੇ ਆਖਿ ਸਮਾਲੀ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਤੁਧੁ ਨਦਰਿ ਨਿਹਾਲੀ ॥ ਤੂੰ ਮੇਰਾ ਮੀਤੁ ਸਾਜਨੁ ਮੇਰਾ ਸੁਆਮੀ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਣਿਆ ॥੬॥

Ki▫ā guṇ ṯere ākẖ samālī.   Man ṯan anṯar ṯuḏẖ naḏar nihālī.   Ŧūʼn merā mīṯ sājan merā su▫āmī ṯuḏẖ bin avar na jānṇi▫ā. ||6||

 

What all (gun) attributes (teyrey) of Yours do I (aakh-i = say) recount and (samaalee) keep in mind. So that I (nadar-i nihaalee = see) remain conscious of (tudh-u) You (antar-i) in (man) mind/thoughts and (tan) body/actions.

(Too’n) You are (meyra) my (meet-u) friend, my (saajan-u) companion and (suaami) Master; I (jaananiaa) know none (avar-u) else (bin-u) except (tudh-u) You. 6.

 

ਜਿਸ ਕਉ ਤੂੰ ਪ੍ਰਭ ਭਇਆ ਸਹਾਈ ॥ ਤਿਸੁ ਤਤੀ ਵਾਉ ਨ ਲਗੈ ਕਾਈ ॥ ਤੂ ਸਾਹਿਬੁ ਸਰਣਿ ਸੁਖਦਾਤਾ ਸਤਸੰਗਤਿ ਜਪਿ ਪ੍ਰਗਟਾਵਣਿਆ ॥੭॥

Jis ka▫o ṯūʼn parabẖ bẖa▫i▫ā sahā▫ī.   Ŧis ṯaṯī vā▫o na lagai kā▫ī.   Ŧū sāhib saraṇ sukẖ▫ḏāṯa saṯsangaṯ jap pargatāvaṇi▫ā. ||7||

 

One (kau) to (jis) whom (toon) You (bhaiaa) are (sahaaee) helpful, i.e. protect; (na kaaee = not any) no (tatee = hot, vaau = air) discomfort (lagai) touches (tis-u) that person.

(Too) You, (sahib-u) the Master (sukhdaataa = giver of comfort) grant solace to those who place themselves in Your (saran-i = sanctuary) care and obedience; You (pragttaavniaa) manifest to those who join (satsangat-i) holy company to learn to (jap-i) remember and obey Divine commands. 7.

 

ਤੂੰ ਊਚ ਅਥਾਹੁ ਅਪਾਰੁ ਅਮੋਲਾ ॥ ਤੂੰ ਸਾਚਾ ਸਾਹਿਬੁ ਦਾਸੁ ਤੇਰਾ ਗੋਲਾ ॥ ਤੂੰ ਮੀਰਾ ਸਾਚੀ ਠਕੁਰਾਈ ਨਾਨਕ ਬਲਿ ਬਲਿ ਜਾਵਣਿਆ ॥੮॥੩॥੩੭॥

Ŧūʼn ūcẖ athāhu apār amolā.   Ŧūʼn sācẖā sāhib ḏās ṯerā golā.   Ŧūʼn mīrā sācẖī ṯẖakurā▫ī Nānak bal bal jāvaṇi▫ā. ||8||3||37||

 

O God, you are (ooch) high (athaah-u = bottomless) unfathomable, (apaar-u) Infinite and (amola) priceless. You are (saachaa = true) Eternal (sahib-u) Master and I am Your (daas-u) servant and (gola) slave.

You are (meeraa) the Sovereign King, Your (tthakuraaee = being master) authority is (saachee = true) inevitable; I (jaavniaa) am (bal-i bal-i) ever sacrifice, i.e. ever submit to Divine commands, says fifth Nanak. 8. 3. 37.

 

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ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ ਨਿਤ ਨਿਤ ਦਯੁ ਸਮਾਲੀਐ ॥ ਮੂਲਿ ਨ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਰਹਾਉ ॥

Mājẖ mėhlā 5 gẖar 2. Niṯ niṯ ḏa▫yu samālī▫ai.   Mūl na manhu visārī▫ai. Rahā▫o.

 

Composition of the fifth Guru in Raga Maajh, to be sung in the second clef (beat). We should (nit nit) forever (samaaleeai) keep in mind commands of (dayy-u) the Almighty; should (mool-i na) never (visaareeai) forget them (manah-u) from the mind.

(Rahaau) pause and reflect.

 

ਸੰਤਾ ਸੰਗਤਿ ਪਾਈਐ ॥ ਜਿਤੁ ਜਮ ਕੈ ਪੰਥਿ ਨ ਜਾਈਐ ॥ ਤੋਸਾ ਹਰਿ ਕਾ ਨਾਮੁ ਲੈ ਤੇਰੇ ਕੁਲਹਿ ਨ ਲਾਗੈ ਗਾਲਿ ਜੀਉ ॥੧॥

Sanṯā sangaṯ pā▫ī▫ai.   Jiṯ jam kai panth na jā▫ī▫ai.   Ŧosā har kā nām lai ṯere kulėh na lāgai gāl jī▫o. ||1||

 

We should (paaeeai = find) join (sangat-i) company of (santaa = saints) seekers of the Almighty – and learn to obey Divine commands; by (jit-u) which we shall not (jaaeeai) go (panth-i) on path of, i.e. be under control (kai) of (jam) Divine justice.

O human being (lai) take Naam/commands of (har-i) the Almighty as (tosaa = expense on journey) the wherewithal for life, i.e. live the right way with dignity, then (gaal-i = swear) bad name will not (laagai) come to (terey) your (kulah-i) lineage/forefathers. 1.

 

ਜੋ ਸਿਮਰੰਦੇ ਸਾਂਈਐ ॥ ਨਰਕਿ ਨ ਸੇਈ ਪਾਈਐ ॥ ਤਤੀ ਵਾਉ ਨ ਲਗਈ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਇ ਜੀਉ ॥੨॥

Jo simranḏe sāʼn▫ī▫ai.   Narak na se▫ī pā▫ī▫ai.   Ŧaṯī vā▫o na lag▫ī jin man vuṯẖā ā▫e jī▫o. ||2||

 

Those (jo) who (simra’ndey) remember and obey commands (saa’neeai) the Master; (seyee) they are not (paaeeai) put (narak-i) in hell/cycles of births and deaths; those in whose mind the Creator (vuttha) abides, do not face any (tatee = hot, vaau = air) discomfort. 2.

 

ਸੇਈ ਸੁੰਦਰ ਸੋਹਣੇ ॥ ਸਾਧਸੰਗਿ ਜਿਨ ਬੈਹਣੇ ॥ ਹਰਿ ਧਨੁ ਜਿਨੀ ਸੰਜਿਆ ਸੇਈ ਗੰਭੀਰ ਅਪਾਰ ਜੀਉ ॥੩॥

Se▫ī sunḏar sohṇe.   Sāḏẖsang jin baihṇe.   Har ḏẖan jinī sanji▫ā se▫ī gambẖīr apār jī▫o. ||3||

 

The faces are (sundar) beautiful and (sohney) radiant of (seyee) those who (bahney = sit) participate in (sadhsang-i) holy company, i.e. those who join the holy congregation, where Divine virtues and commands are learnt; they commit novices and are glorified in God’s court.

Those (jin-i) who (sanjiaa) accumulate/imbibe (har-i) Divine (dhan-u) wealth, i.e. keep living by Divine commands, (seyee) they are (apaar = infinite) fully (gambheer) the profound/satisfied, i.e. look nowhere else. 3.

 

ਹਰਿ ਅਮਿਉ ਰਸਾਇਣੁ ਪੀਵੀਐ ॥ ਮੁਹਿ ਡਿਠੈ ਜਨ ਕੈ ਜੀਵੀਐ ॥ ਕਾਰਜ ਸਭਿ ਸਵਾਰਿ ਲੈ ਨਿਤ ਪੂਜਹੁ ਗੁਰ ਕੇ ਪਾਵ ਜੀਉ ॥੪॥

Har ami▫o rasā▫iṇ pīvī▫ai.   Muhi diṯẖai jan kai jīvī▫ai.   Kāraj sabẖ savār lai niṯ pūjahu gur ke pāv jī▫o. ||4||

 

We should (peeveeai) drink (har-i) the Divine (amio/amrit) life-giving (rasaain-u) elixir, i.e. acquire awareness of and obey Naam/Divine commands. We (jeeveeai = live) do not fall prey to vices (dditthai = seeing, muh-i = face) in company of (jan) devotees of God.

(Nit) ever (poojah-u) worship (paav) feet, i.e. submit to teachings, (key) of (gur) the guru and (savaar-i lai) fulfil (sabh-i) all (kaaraj) purposes/aspirations, i.e. be at peace and experience God within. 4.

 

ਜੋ ਹਰਿ ਕੀਤਾ ਆਪਣਾ ॥ ਤਿਨਹਿ ਗੁਸਾਈ ਜਾਪਣਾ ॥ ਸੋ ਸੂਰਾ ਪਰਧਾਨੁ ਸੋ ਮਸਤਕਿ ਜਿਸ ਦੈ ਭਾਗੁ ਜੀਉ ॥੫॥

Jo har kīṯā āpṇā.   Ŧinėh gusā▫ī jāpṇā.   So sūrā parḏẖān so masṯak jis ḏai bẖāg jī▫o. ||5||

 

One (jo) whom God (keetaa) makes (aapna = own) IT’s devotee, (tinah-i) that person (jaapna) remembers and obeys Naam of (gusaaee) the Master of the universe. (So) such a person is (soora) warrior who (pardhaan-u = head) stands out; s/he is one (jis dai) in whose (mastak-i) forehead/destiny this (bhaag-u) good fortune is written. 5.

 

ਮਨ ਮੰਧੇ ਪ੍ਰਭੁ ਅਵਗਾਹੀਆ ॥ ਏਹਿ ਰਸ ਭੋਗਣ ਪਾਤਿਸਾਹੀਆ ॥ ਮੰਦਾ ਮੂਲਿ ਨ ਉਪਜਿਓ ਤਰੇ ਸਚੀ ਕਾਰੈ ਲਾਗਿ ਜੀਉ ॥੬॥

Man manḏẖe parabẖ avgāhī▫ā.   Ėhi ras bẖogaṇ pāṯisāhī▫ā.   Manḏā mūl na upji▫o ṯare sacẖī kārai lāg jī▫o. ||6||

 

(Avgaaheea) reflect on commands of (prabh-u) the Almighty (mandhey) in the mind; (eyh-i) this (ras-u = taste) experience is like (bhogan) enjoying (paatsaaheeaa) royal status.

(Mandaa) evil (mool-i na) never (upjio) comes in their minds; they (laag-i) apply the self to Your (sachee = true) inevitable (kaarey) task/commands, o Almighty, and (tarey = swim) get across the world-ocean, i.e. are not reborn. 6.

 

ਕਰਤਾ ਮੰਨਿ ਵਸਾਇਆ ॥ ਜਨਮੈ ਕਾ ਫਲੁ ਪਾਇਆ ॥ ਮਨਿ ਭਾਵੰਦਾ ਕੰਤੁ ਹਰਿ ਤੇਰਾ ਥਿਰੁ ਹੋਆ ਸੋਹਾਗੁ ਜੀਉ ॥੭॥

Karṯā man vasā▫i▫ā.   Janmai kā fal pā▫i▫ā.   Man bẖāvanḏā kanṯ har ṯerā thir ho▫ā sohāg jī▫o. ||7||

 

When (karta) the Creator (vasaaiaa = caused to abide) is kept (ma’nn-i) in mind/obeyed; then (phal-u) fruition of (janmai) human birth (paaiaa) is achieved, i.e. the Almighty is found.

You will get (har-i) Almighty (kant-u) husband (bhaavandaa) longed (man-i) by the mind; (teyra) your (sohaag-u) husband (hoaa) will be (thiru) Eternal, o soul wife. 7.

 

ਅਟਲ ਪਦਾਰਥੁ ਪਾਇਆ ॥ ਭੈ ਭੰਜਨ ਕੀ ਸਰਣਾਇਆ ॥ ਲਾਇ ਅੰਚਲਿ ਨਾਨਕ ਤਾਰਿਅਨੁ ਜਿਤਾ ਜਨਮੁ ਅਪਾਰ ਜੀਉ ॥੮॥੪॥੩੮॥

Atal paḏārath pā▫i▫ā.   Bẖai bẖanjan kī sarṇā▫i▫ā.   Lā▫e ancẖal Nānak ṯāri▫an jiṯā janam apār jī▫o. ||8||4||38||

 

One receives (padaarath-u = substance) the wealth of awareness of (attal) the inevitable Naam/Divine commands; s/he places the self (sarnaaiaa = sanctuary) in care and obedience of the Almighty who (bhanjan = destroys) ends (bhai/bhav) further births.

The Almighty (laaey) attaches to (anchal-i) to the scarf, and (taarian-u)pulls out, i.e. enables to overcome temptations; s/he (jitaa = wins) attains (apaar) infinite (janam-u) life, i.e. merges in God and is not reborn, says fifth Nanak. 8. 4. 38.

 

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥    ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Mājẖ mėhlā 5 gẖar 3.

 

 

One all-pervasive Creator who may be known with the guru’s grace/guidance.

Composition of the fifth Guru in Raga Maajh, to be sung in the third clef (beat).

 

ਹਰਿ ਜਪਿ ਜਪੇ ਮਨੁ ਧੀਰੇ ॥੧॥ ਰਹਾਉ ॥

Har jap jape man ḏẖīre. ||1|| rahā▫o.

 

(Man) the mind (dheerey) is comforted (japey) by remembering and obeying (har-i) Divine (jap-i = what is to be remembered) Naam/Divine commands. 1.

(Rahaau) pause and reflect.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰਦੇਉ ਮਿਟਿ ਗਏ ਭੈ ਦੂਰੇ ॥੧॥

Simar simar gurḏe▫o mit ga▫e bẖai ḏūre. ||1||

 

One commits no transgressions (simar-i simar-i) by ever keeping in mind commands of (gurdeyau) the Almighty, and (bhai) fears are kept (doorey) away and (mitt-i gaey = erased) obviated. 1.

 

ਸਰਨਿ ਆਵੈ ਪਾਰਬ੍ਰਹਮ ਕੀ ਤਾ ਫਿਰਿ ਕਾਹੇ ਝੂਰੇ ॥੨॥

Saran āvai pārbarahm kī ṯā fir kāhe jẖūre. ||2||

 

If a transgressor (aavai) comes (saran-i = sanctuary) in care and obedience (ki) of (parbrahm) the Supreme Being, (ta) then s/he (kaahey = why) does not (jhoorey) come to grief (phir-i) again. 2

 

Page 133

 

ਚਰਨ ਸੇਵ ਸੰਤ ਸਾਧ ਕੇ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥੩॥

Cẖaran sev sanṯ sāḏẖ ke sagal manorath pūre. ||3||

 

(Sagal) all (manorath) wishes of the mind (poorey) are fulfilled by (seyv) serving at (charan) feet of, i.e. by complying with teachings of, (sant saadh) the guru to lead life by Naam/Divine commands – every purpose is achieved by doing things the way they ought to be done. 3.

 

ਘਟਿ ਘਟਿ ਏਕੁ ਵਰਤਦਾ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰੇ ॥੪॥

Gẖat gẖat ek varaṯḏā jal thal mahī▫al pūre. ||4||

 

(Eyk-u) the One Creator alone (vartadaa = pervades) is present in (ghatt-i ghatt-i) every living being in (jal-i) in water, (thal-i) on/in land and (maheeal-i) in space/sky. 4.

 

ਪਾਪ ਬਿਨਾਸਨੁ ਸੇਵਿਆ ਪਵਿਤ੍ਰ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੫॥

Pāp bināsan sevi▫ā paviṯar sanṯan kī ḏẖūre. ||5||

 

Those who (seyvia = serve) obey commands of God the (binaasan) destroyer of (paap) wrong-doings (dhoorey) dust of (santan) the saints’ feet, i.e. by humbly following the guru, they are (pavitr) purified of vices. 5.

 

ਸਭ ਛਡਾਈ ਖਸਮਿ ਆਪਿ ਹਰਿ ਜਪਿ ਭਈ ਠਰੂਰੇ ॥੬॥

Sabẖ cẖẖadā▫ī kẖasam āp har jap bẖa▫ī ṯẖarūre. ||6||

 

(Sabh) everyone (bhaee) is (chhaddaaee) freed from bondage to vices (khasam-i) by the Master (aap-i) IT-self; one who (jap-i) remembers/obeys commands of (har-i) the Almighty (bhaee) becomes (ttharoorey = cool) at peace. 6.

 

ਕਰਤੈ ਕੀਆ ਤਪਾਵਸੋ ਦੁਸਟ ਮੁਏ ਹੋਇ ਮੂਰੇ ॥੭॥

Karṯai kī▫ā ṯapāvaso ḏusat mu▫e ho▫e mūre. ||7||

 

At the Creator’ (keeaa) delivers (tapaavso) justice and (dustt = evil doers) the vices (hoey = become) go into become (moorey) coma and (muey) die, i.e. become ineffective.

 

ਨਾਨਕ ਰਤਾ ਸਚਿ ਨਾਇ ਹਰਿ ਵੇਖੈ ਸਦਾ ਹਜੂਰੇ ॥੮॥੫॥੩੯॥੧॥੩੨॥੧॥੫॥੩੯॥

Nānak raṯā sacẖ nā▫e har vekẖai saḏā hajūre. ||8||5||39||1||32||1||5||39||

 

The devotee (rataa) imbued with love/obedience of (sach = true) the inevitable (naaey) Naam/Divine virtues (sadaa) ever (veykhai) sees (har-i) the Almighty (hajoorey = present) with him/her. 8. 5. 39. 1. 32. 1. 5. 39.

 

Note: The numbering system in Gurbani obviates insertions or deletions. This may be seen from the numbers above thus:

 

8 – Verses in the last Asttpadee.

 

5 – Asttpadees of the fifth Guru.

 

39 – Total Asttpadees as follows:

 

1 – of the first Guru.

 

32 – of the third Guru.

 

1 – of the fourth Guru.

 

5 – of the fifth guru.

 

39 – total Asttpadees in Raga Maajh.