SGGS pp 505-507, Goojri M: 1, Asttpadees 5-7.

 

 

ਗੂਜਰੀ ਮਹਲਾ ੧ ਘਰੁ ੪        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Gūjrī mėhlā 1 gẖar 4      Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Goojri (ghar-u 4) to be sung to the fourth beat.  Invoking the One all-pervasive Creator who may be known with the rue guru’s grace.

 

ਭਗਤਿ ਪ੍ਰੇਮ ਆਰਾਧਿਤੰ ਸਚੁ ਪਿਆਸ ਪਰਮ ਹਿਤੰ ॥ ਬਿਲਲਾਪ ਬਿਲਲ ਬਿਨੰਤੀਆ ਸੁਖ ਭਾਇ ਚਿਤ ਹਿਤੰ ॥ ੧॥

Bẖagaṯ parem ārāḏẖiṯaʼn sacẖ pi▫ās param hiṯaʼn. Billāp bilal binanṯī▫ā sukẖ bẖā▫e cẖiṯ hiṯaʼn. ||1||

 

Those who (aaraadhita’n) remember (sach-u) the Eternal Almighty with (preym) love, (bhagat-i) devotion and (piaas = thirst) yearning for IT with (param = supreme) great (hita’n) affection;

(bil-laap) express their suffering due to (bilal) pangs of separation from the Almighty, and make (binantiaa) supplications with (bhaaey hita’n) loving (chit) hearts; they attain (sukh) peace – by union with the Creator. 1.

 

ਜਪਿ ਮਨ ਨਾਮੁ ਹਰਿ ਸਰਣੀ ॥ ਸੰਸਾਰ ਸਾਗਰ ਤਾਰਿ ਤਾਰਣ ਰਮ ਨਾਮ ਕਰਿ ਕਰਣੀ ॥੧॥ ਰਹਾਉ ॥

Jap man nām har sarṇī. Sansār sāgar ṯār ṯāraṇ ram nām kar karṇī. ||1|| rahā▫o.

 

O my (man) mind, (jap-i) remember (naam-u) Divine virtues and commands, and seek (sarni) the sanctuary, i.e. place yourself in the care, of (har-i) the Almighty.

It will (taar-i) take you across (sansaar) the world (saagar) ocean; (kar -i) do what is (karni) to be done according to (naam) virtues and commands of (ram/raam) the all-pervasive Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਏ ਮਨ ਮਿਰਤ ਸੁਭ ਚਿੰਤੰ ਗੁਰ ਸਬਦਿ ਹਰਿ ਰਮਣੰ ॥ ਮਤਿ ਤਤੁ ਗਿਆਨੰ ਕਲਿਆਣ ਨਿਧਾਨੰ ਹਰਿ ਨਾਮ ਮਨਿ ਰਮਣੰ ॥੨॥

Ė man miraṯ subẖ cẖi▫aʼnṯaʼn gur sabaḏ har ramṇaʼn. Maṯ ṯaṯ gi▫ānaʼn kali▫āṇ niḏẖānaʼn har nām man ramṇaʼn. ||2||

 

(Aey) o my (man) mind, remember (mirat) death and have (subh) good (chinta’n) thoughts; (ramna’n) remember (har-i) the Almighty (sabad-i = word) as per teachings of (gur) the guru.

(Ramna’n) remembrance of (har-i naam) Divine virtues and commands (man-i) in the mind gives (tat-u) the real (giaana’n) knowledge, i.e. one understands the purpose of life; it is (nidhaana’n = treasure) the source of (kaliaana’n) happiness. 2.

 

ਚਲ ਚਿਤ ਵਿਤ ਭ੍ਰਮਾ ਭ੍ਰਮੰ ਜਗੁ ਮੋਹ ਮਗਨ ਹਿਤੰ ॥ ਥਿਰੁ ਨਾਮੁ ਭਗਤਿ ਦਿੜੰ ਮਤੀ ਗੁਰ ਵਾਕਿ ਸਬਦ ਰਤੰ ॥੩॥

Cẖal cẖiṯ viṯ bẖarmā bẖaramaʼn jag moh magan hiṯaʼn. Thir nām bẖagaṯ ḏiṛaʼn maṯī gur vāk sabaḏ raṯaʼn. ||3||

 

(Chit) the mind remains (chal = moving) restless (bhramaa) wandering for (vit = finance) money; it is (bhrama-n) deluded because of (moh) attachment to (jag-u) the world-play and remains (magan) engrossed (hita’n = for) with it.

To those who have (dirra-n) firm (bhagat-i) devotion, Naam alone is (thir-u) stable; this (mat-i) understanding is obtained by following (vaak-i) the guru’s commands by those (rata’n) imbued with (sabad) his teaching. 3

 

ਭਰਮਾਤਿ ਭਰਮੁ ਨ ਚੂਕਈ ਜਗੁ ਜਨਮਿ ਬਿਆਧਿ ਖਪੰ ॥ ਅਸਥਾਨੁ ਹਰਿ ਨਿਹਕੇਵਲੰ ਸਤਿ ਮਤੀ ਨਾਮ ਤਪੰ ॥੪॥

Bẖarmāṯ bẖaram na cẖūk▫ī jag janam bi▫āḏẖ kẖapaʼn. Asthān har nihkevalaʼn saṯ maṯī nām ṯapaʼn. ||4||

 

As long as (bharmaat-i) wandering and (bharam-u) delusion do not (chookaee) end, (jag-u) the mortal (khapa’n) suffers (biaadh-i) in afflictions of (janam-i) births – and deaths.

One who follows (sat) true/good (mati) counsel – the guru’s teachings, and lives by (naam) Divine virtues and commands rather than (tapa’n) practice austerities, finds (nihkeyvla’n) the pristine (asthaan-u) place, i.e. attains union with (har-i) the Almighty. 4.

 

ਇਹੁ ਜਗੁ ਮੋਹ ਹੇਤ ਬਿਆਪਿਤੰ ਦੁਖੁ ਅਧਿਕ ਜਨਮ ਮਰਣੰ ॥ ਭਜੁ ਸਰਣਿ ਸਤਿਗੁਰ ਊਬਰਹਿ ਹਰਿ ਨਾਮੁ ਰਿਦ ਰਮਣੰ ॥੫॥

Ih jag moh heṯ bi▫āpiṯaʼn ḏukẖ aḏẖik janam marṇaʼn. Bẖaj saraṇ saṯgur ūbrahi har nām riḏ ramṇaʼn. ||5||

 

As (ihu) this (jag-u) mortal is (biaapta’n) engrossed (heyt) with (moh) attachment to the world-play, s/he experiences (adhik = more) the agonizing (dukh-u) pain of (janam) births and (marna’n) deaths.

One (oobrah-i) can be saved from births and deaths if one (bhaj-u = runs) seeks (saran-i = sanctuary) guidance of (satigur) the true guru who teaches to (ramna’n = remember) keep in (rid) mind (har-i naam-u) Divine virtues and commands. 5.

 

ਗੁਰਮਤਿ ਨਿਹਚਲ ਮਨਿ ਮਨੁ ਮਨੰ ਸਹਜ ਬੀਚਾਰੰ ॥ ਸੋ ਮਨੁ ਨਿਰਮਲੁ ਜਿਤੁ ਸਾਚੁ ਅੰਤਰਿ ਗਿਆਨ ਰਤਨੁ ਸਾਰੰ ॥੬॥

Gurmaṯ nihcẖal man man manaʼn sahj bīcẖāraʼn. So man nirmal jiṯ sācẖ anṯar gi▫ān raṯan sāraʼn. ||6||

 

When a person is (nihchal) unwavering in following (gurmat-i) the guru’s teachings (man-i) in his/her mind, (man-u) the mind (mana’n = accepts) engages in (sahj) steady (beechaara’n) contemplation.

(So) that (man-u) mind (jit-u) which has (saach-u) the Eternal Master (anatar-i) in it, becomes (nirmal-u = pure) free of vices; it has (saara’n) the sublime (ratan-u) jewel of (giaan = knowledge) awareness of Divine virtues and commands. 6.

 

ਭੈ ਭਾਇ ਭਗਤਿ ਤਰੁ ਭਵਜਲੁ ਮਨਾ ਚਿਤੁ ਲਾਇ ਹਰਿ ਚਰਣੀ ॥ ਹਰਿ ਨਾਮੁ ਹਿਰਦੈ ਪਵਿਤ੍ਰੁ ਪਾਵਨੁ ਇਹੁ ਸਰੀਰੁ ਤਉ ਸਰਣੀ ॥੭॥

Bẖai bẖā▫e bẖagaṯ ṯar bẖavjal manā cẖiṯ lā▫e har cẖarṇī. Har nām hirḏai paviṯar pāvan ih sarīr ṯa▫o sarṇī. ||7||

 

(Manaa) o my mind/soul, you can (tar-u = swim) get across (bhavjal-u) the world ocean by (chit laaey) remembering (charni) the feet of (har-i) the Almighty, i.e. by living by Divine virtues and commands, with (bhaaey) loving (bhai = fear) obedience and (bhagat-i) devotion.

With (pavitr paavan = pure) the pristine (har-i naam) Divine virtues and commands (hirdai) in mind, pray: O Almighty, I place (ihu) this (sareer-u) body/life in (tau) Your (sarni = sanctuary) care. 7.  

 

Page 506

 

ਲਬ ਲੋਭ ਲਹਰਿ ਨਿਵਾਰਣੰ ਹਰਿ ਨਾਮ ਰਾਸਿ ਮਨੰ ॥ ਮਨੁ ਮਾਰਿ ਤੁਹੀ ਨਿਰੰਜਨਾ ਕਹੁ ਨਾਨਕਾ ਸਰਨੰ ॥੮॥੧॥੫॥

Lab lobẖ lahar nivāraṇaʼn har nām rās manaʼn. Man mār ṯuhī niranjanā kaho nānkā sarnaʼn. ||8||1||5||

 

When a person has (raas-i) the wealth of (har-i naam) Divine virtues and commands in (mana’n) mind, s/he (nivaaran’n) gives up (lahar-i = waves) thoughts of (lab = possessiveness, lobh = greed) greed/craving.

O (niranjanaa) impeccable Master, I seek your (saran’n) sanctuary/care; (tuhi) You alone can (maar-i = kill) free my mind of craving, says Nanak. 8. 1. 5.

 

———————————-

 

ਗੂਜਰੀ ਮਹਲਾ ੩ ਘਰੁ ੧                  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Gūjrī mėhlā 3 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 3) the third Guru in Raga Goojri (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In some faiths, the devotees dance and sing in front of the deity or otherwise. They collect money for these performances. This is their form of worship. In the Shabad below, the third Guru advises that devotion comes from the mind and it should act according to motivation from the Almighty and the guru.

 

ਨਿਰਤਿ ਕਰੀ ਇਹੁ ਮਨੁ ਨਚਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਗਵਾਈ ॥ ਚਿਤੁ ਥਿਰੁ ਰਾਖੈ ਸੋ ਮੁਕਤਿ ਹੋਵੈ ਜੋ ਇਛੀ ਸੋਈ ਫਲੁ ਪਾਈ ॥੧॥

Niraṯ karī ih man nacẖā▫ī. Gur parsādī āp gavā▫ī. Cẖiṯ thir rākẖai so mukaṯ hovai jo icẖẖī so▫ī fal pā▫ī. ||1||

 

A real devotee (nirat-i kari) dances, by (ihu = this) his/her (man-u) mind (nachaai = caused to dance) dancing, i.e. the mind responding to Divine commands and the guru’s teachings.

S/he (gavaaee = loses) banishes (aap-u = self) his/her ego (gur parsaadi) with the guru’s grace/guidance.

One who (raakhai) keeps (chit-u) the mind/thoughts (thir-u) steady on this, (so) that person (mukat-i hovai) is emancipated – from other distractions, and (jo) whatever s/he (ichhi) wishes for (paaee) obtains (so) that (phal = fruit) objective. 1

 

ਨਾਚੁ ਰੇ ਮਨ ਗੁਰ ਕੈ ਆਗੈ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਨਾਚਹਿ ਤਾ ਸੁਖੁ ਪਾਵਹਿ ਅੰਤੇ ਜਮ ਭਉ ਭਾਗੈ ॥ ਰਹਾਉ ॥

Nācẖ re man gur kai āgai. Gur kai bẖāṇai nācẖėh ṯā sukẖ pāvahi anṯe jam bẖa▫o bẖāgai. Rahā▫o.

 

(Rey) o (man) my mind, (naach-u) dance (aagai) in front (kai) of the guru, i.e. act as the guru teaches.

If you (naachah-i = dance) act (kai bhaanai) to the liking/teachings of the guru, (taa) then you would (paavah-i) obtain (sukh = comfort) peace by way of being absorbed with the Creator, and (bhau) fear of being taken by (jam) the messenger (antey) at the end (bhaagai = runs) will be obviated.

(Rahaau) dwell on this and contemplate.

 

ਆਪਿ ਨਚਾਏ ਸੋ ਭਗਤੁ ਕਹੀਐ ਆਪਣਾ ਪਿਆਰੁ ਆਪਿ ਲਾਏ ॥ ਆਪੇ ਗਾਵੈ ਆਪਿ ਸੁਣਾਵੈ ਇਸੁ ਮਨ ਅੰਧੇ ਕਉ ਮਾਰਗਿ ਪਾਏ ॥੨॥

Āp nacẖā▫e so bẖagaṯ kahī▫ai āpṇā pi▫ār āp lā▫e. Āpe gāvai āp suṇāvai is man anḏẖe ka▫o mārag pā▫e. ||2||

 

One whom the Almighty (aap-i) IT-self (nachaaey) causes to dance, i.e. motivates to act by Divine commands, (so) that person (kaheeai) is called (bhagat-u) a devotee; IT (laaey) generates (aapna = own) IT’s (piaar-u) love in the devotee’s mind.

The Almighty (aapey) IT-self (gaavai) sings and (sunaavai) causes others to hear; this is how IT (paaey) puts (is-u = this) the human mind (andhey = blind) blinded by attachments to the world-play, (maarag-i) on the path, to IT-self. 2.

 

ਅਨਦਿਨੁ ਨਾਚੈ ਸਕਤਿ ਨਿਵਾਰੈ ਸਿਵ ਘਰਿ ਨੀਦ ਨ ਹੋਈ ॥ ਸਕਤੀ ਘਰਿ ਜਗਤੁ ਸੂਤਾ ਨਾਚੈ ਟਾਪੈ ਅਵਰੋ ਗਾਵੈ ਮਨਮੁਖਿ ਭਗਤਿ ਨ ਹੋਈ ॥੩॥

An▫ḏin nācẖai sakaṯ nivārai siv gẖar nīḏ na ho▫ī. Sakṯī gẖar jagaṯ sūṯā nācẖai tāpai avro gāvai manmukẖ bẖagaṯ na ho▫ī. ||3||

 

The devotee (andin-u = day after day) ever (naachai = dances) acts according to Divine commands, (nivaarai) banishing (sakat-i) material pursuits; one does not (hoee) become (need = sleep) indifferent (siv ghar-i = in Master’s house) when one is conscious of the Almighty.

On the other hand (jagat-u = world) a person (sakti ghar-i = in house of Shakti) in pursuit of material gains, (soota = sleep) becomes indifferent to Divine commands; s/he (naachai) dances, (ttaapai) jumps and (gaavai) sings/remembers (avra) other things; such (manmukh-i) a self-willed person does not (bhagat-i hoee) have devotion to, i.e. does not live in obedience to Divine commands. 3.  

 

ਸੁਰਿ ਨਰ ਵਿਰਤਿ ਪਖਿ ਕਰਮੀ ਨਾਚੇ ਮੁਨਿ ਜਨ ਗਿਆਨ ਬੀਚਾਰੀ ॥ ਸਿਧ ਸਾਧਿਕ ਲਿਵ ਲਾਗੀ ਨਾਚੇ ਜਿਨ ਗੁਰਮੁਖਿ ਬੁਧਿ ਵੀਚਾਰੀ ॥੪॥
Sur nar viraṯ pakẖ karmī nācẖe mun jan gi▫ān bīcẖārī. Siḏẖ sāḏẖik liv lāgī nācẖe jin gurmukẖ buḏẖ vīcẖārī. ||4||

 

(Sur-i nar = god-like persons) virtuous persons, (virat-i pakh-i = nirvirat or parvirat) recluses or householders, (karmi) those practicing rituals, (mun-i jan) sages and (giaan beechaari) contemplators, all (naachey = dance) act according to their motivations.

(Sidh) accomplished saints and (saadhik) seekers (liv laagi) focus their minds and (naachey = dance) act as motivated; they are (jin) those (gurmukh-i) who follow their gurus’ teachings (budh-i beechaari) contemplate them. 4.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਤ੍ਰੈ ਗੁਣ ਨਾਚੇ ਜਿਨ ਲਾਗੀ ਹਰਿ ਲਿਵ ਤੁਮਾਰੀ ॥ ਜੀਅ ਜੰਤ ਸਭੇ ਹੀ ਨਾਚੇ ਨਾਚਹਿ ਖਾਣੀ ਚਾਰੀ ॥੫॥

Kẖand barahmand ṯarai guṇ nācẖe jin lāgī har liv ṯumārī. Jī▫a janṯ sabẖe hī nācẖe nācẖėh kẖāṇī cẖārī. ||5||

 

(Brahmand) the universes and (khand = part) their components (naachey = dance) function according to (trai gun = three gunas) the three modes of ego action; but (jin) those who (liv laagi) focus (tumaari) on Your virtues and commands – they make success of their lives.

(Sabhey hi) all (jeea jant) creatures and (chaari/chaar-i) the four (khaani) modes of life – from egg, womb, perspiration and soil – dance/act according to laws of nature. 5.

 

ਜੋ ਤੁਧੁ ਭਾਵਹਿ ਸੇਈ ਨਾਚਹਿ ਜਿਨ ਗੁਰਮੁਖਿ ਸਬਦਿ ਲਿਵ ਲਾਏ ॥ ਸੇ ਭਗਤ ਸੇ ਤਤੁ ਗਿਆਨੀ ਜਿਨ ਕਉ ਹੁਕਮੁ ਮਨਾਏ ॥੬॥

Jo ṯuḏẖ bẖāvėh se▫ī nācẖėh jin gurmukẖ sabaḏ liv lā▫e. Se bẖagaṯ se ṯaṯ gi▫ānī jin ka▫o hukam manā▫e. ||6||

 

O Almighty, (sey-i) only (jo) those who (bhaavah-i = are liked) receive grace from (tudh-u) You (naachah-i = dance) act (jin) as (gurmukh-i) taught by the guru; they (liv laaey) remain focused (sabad-i = word) on the teachings of the guru.

(Sey) they are (bhagat) the devotees and (giaani = knowledgeable) understand (tat-u) the reality; they are those (jin) whom You (manaaey) motivate to accept and act by (hukam-u = command) laws of nature. 6.

 

ਏਹਾ ਭਗਤਿ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਗੈ ਬਿਨੁ ਸੇਵਾ ਭਗਤਿ ਨ ਹੋਈ ॥ ਜੀਵਤੁ ਮਰੈ ਤਾ ਸਬਦੁ ਬੀਚਾਰੈ ਤਾ ਸਚੁ ਪਾਵੈ ਕੋਈ ॥੭॥

Ėhā bẖagaṯ sacẖe si▫o liv lāgai bin sevā bẖagaṯ na ho▫ī. Jīvaṯ marai ṯā sabaḏ bīcẖārai ṯā sacẖ pāvai ko▫ī. ||7||

 

(Liv laagai) being focused (siau = with) on (sachey) the Eternal Master; (eyhaa) this is (bhagat-i) devotion; but devotion (na hoee) is not practiced (bin-u) without (seyva = service) obeying Divine commands – the laws of nature.

If one (jeevat marai = dies while alive) remains detached from the world-play (ta) then s/he has (beechaarai =contemplated) understood (sabad-u) the guru’s teachings; (koee) some such rare person (paavai = obtains) gets to unite with (sach-u) the Eternal Master. 7. 

 

ਮਾਇਆ ਕੈ ਅਰਥਿ ਬਹੁਤੁ ਲੋਕ ਨਾਚੇ ਕੋ ਵਿਰਲਾ ਤਤੁ ਬੀਚਾਰੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸੋਈ ਜਨੁ ਪਾਏ ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਤੁਮਾਰੀ ॥੮॥

Mā▫i▫ā kai arath bahuṯ lok nācẖe ko virlā ṯaṯ bīcẖārī. Gur parsādī so▫ī jan pā▫e jin ka▫o kirpā ṯumārī. ||8||

 

(Bahut-u) plenty of (lok) people (naachai) dance (kai) for (arth) the sake of (maaia) money; (ko) some rare person (beechaari) contemplates (tat-u) the reality – Divine virtues and commands – and acts accordingly.

(Soee) only that (jan) person (paaey) finds the guru (jin kau) on whom (tumaari) Your (kripa) grace is bestowed, O Almighty, and finds You (gur parsaaadi) with the guru’s guidance. 8. 

 

ਇਕੁ ਦਮੁ ਸਾਚਾ ਵੀਸਰੈ ਸਾ ਵੇਲਾ ਬਿਰਥਾ ਜਾਇ ॥ ਸਾਹਿ ਸਾਹਿ ਸਦਾ ਸਮਾਲੀਐ ਆਪੇ ਬਖਸੇ ਕਰੇ ਰਜਾਇ ॥੯॥

Ik ḏam sācẖā vīsrai sā velā birthā jā▫e. Sāhi sāhi saḏā samālī▫ai āpe bakẖse kare rajā▫e. ||9||

 

If (saacha) the Eternal (veesrai) is forgotten even for (ik) a (dam) moment, (sa) that (veyla) time (jaaey) goes (birtha) waste.

When the Almighty (aapey) IT-self (bakhsey) bestows grace, which is (karey = does) according to (rajaaey) IT’s will, one (samaaleeai) remembers the Master (saah-i sah-i) with every breath, i.e. all the time. 9.

 

ਸੇਈ ਨਾਚਹਿ ਜੋ ਤੁਧੁ ਭਾਵਹਿ ਜਿ ਗੁਰਮੁਖਿ ਸਬਦੁ ਵੀਚਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੇ ਸਹਜ ਸੁਖੁ ਪਾਵਹਿ ਜਿਨ ਕਉ ਨਦਰਿ ਤੁਮਾਰੀ ॥੧੦॥੧॥੬॥

Se▫ī nācẖėh jo ṯuḏẖ bẖāvėh jė gurmukẖ sabaḏ vīcẖārī. Kaho Nānak se sahj sukẖ pāvahi jin ka▫o naḏar ṯumārī. ||10||1||6||

 

(Seyee) only they (naachah-i = dance) comply (jo) whom (tudh-u) You (bhaavai = approve) motivate, and that happens (ji) if they (beechaari) contemplate (sabad-u) the word (gurmukh-i) as taught by the guru.

(Kahu) says Nanak:  Those (jin kau) on whom is (tumaari) Your (nadar-i) grace bestowed, (see) they (paavah-i) attain (sahj) lasting/steady (sukh-u) comfort by union with You. 10. 1. 6.

 

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ਗੂਜਰੀ ਮਹਲਾ ੪ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī mėhlā 4 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ.

 

(Mahla 4) composition of the fourth Guru in Raga Goojri, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The soul ever yearns for the Creator. But when the Creator created the creatures IT also provided distractions for them. Those who follow the guru, remember and obey the Creator. One the other hand, the self-willed go do what for which we got human birth.

 

ਹਰਿ ਬਿਨੁ ਜੀਅਰਾ ਰਹਿ ਨ ਸਕੈ ਜਿਉ ਬਾਲਕੁ ਖੀਰ ਅਧਾਰੀ ॥ ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰੀ ॥੧॥
Har bin jī▫arā rėh nasakaiji▫o bālak kẖīr aḏẖārī. Agam agocẖar parabẖ gurmukẖ pā▫ī▫ai apune saṯgur kai balihārī. ||1||

 

(Jeearaa) the soul/mind (na sakai) cannot (rah-i = live) be at peace (bin-u) without experiencing the presence of (har-i) the Almighty, (jiau) like (baalak-u) a baby (adhaari = depends) is happy only on getting (kheer) milk.
(Prabh-u) the Master is (agam) beyond physical reach and is incomprehensible; IT is (agochar) not perceived by the senses, but can be (paaeeai) found, i.e. experienced within, (gurmukh-i) with the guru’s guidance; I (balihaar-i = am sacrifice, kai = for) shall do anything at the bidding of (apuney = own) my (satigur) true guru. 1.

 

ਮਨ ਰੇ ਹਰਿ ਕੀਰਤਿ ਤਰੁ ਤਾਰੀ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਈਐ ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਤੁਮਾਰੀ ॥ ਰਹਾਉ ॥
Man re har kīraṯ ṯar ṯārī. Gurmukẖ nām amriṯ jal pā▫ī▫ai jin ka▫o kirpā ṯumārī. Rahā▫o.

 

(Rey) o (man = mind) human being, (keerat-i) praising the virtues of (har-i) the Almighty is (tar-u) the boat (taari) to ferry across the world-ocean, i.e. to overcome vices so that the soul is not reborn.
(Naam-u) Divine commands are (amrit) the life giving (jal-u = water) elixir for the soul – those who Divine virtues and commands in mind, do not succumb to vices; awareness of Naam is (paaeeai) obtained (gurmukh-i) with the guru’s teachings by those (jin kau) on whom (tumaari) Your (kripa) grace is bestowed, o, Almighty.
(Rahaau) dwell and contemplate on this.

 

Page 507

 

ਸਨਕ ਸਨੰਦਨ ਨਾਰਦ ਮੁਨਿ ਸੇਵਹਿ ਅਨਦਿਨੁ ਜਪਤ ਰਹਹਿ ਬਨਵਾਰੀ ॥ ਸਰਣਾਗਤਿ ਪ੍ਰਹਲਾਦ ਜਨ ਆਏ ਤਿਨ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥੨॥
Sanak sananḏan nāraḏ mun sevėh an▫ḏin japaṯ rahėh banvārī. Sarṇāgaṯ parahlāḏ jan ā▫e ṯin kī paij savārī. ||2||

 

(Mun-i) sages like Sanak, Sanandan and Naarad (andin-u = day after day) ever (seyvahi = serve) live by Your commands and (rahah-i) remain (japat = remembering) conscious of You, (banvaari = nature’s gardener) the Preserver of the universe.
(Jan) servants/devotees like Prahlad (aaey = came) placed themselves in Your (sarnaagat-i) care and You (savaari) preserved (tin ki) their (paij) honour. 2.

 

ਅਲਖ ਨਿਰੰਜਨੁ ਏਕੋ ਵਰਤੈ ਏਕਾ ਜੋਤਿ ਮੁਰਾਰੀ ॥ ਸਭਿ ਜਾਚਿਕ ਤੂ ਏਕੋ ਦਾਤਾ ਮਾਗਹਿ ਹਾਥ ਪਸਾਰੀ ॥੩॥
Alakẖ niranjan eko varṯai ekā joṯ murārī. Sabẖ jācẖik ṯū eko ḏāṯā māgėh hāth pasārī. ||3||

 

(Eko) the One (alakh) ineffable Master (vartai) pervades everywhere but is (niranjan-u = unstained) untouched by the world-play; every living being has (muraari) the Master’s (jot) light/spirit – IT is the source of all creation.
(Sabh-i) all creatures are (jaachik) beggars who (maagah-i) beg with (pasaari) stretched (haath) hands; (too) You (eyko) alone are their (daata = giver) the provider. 3.

 

ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਗਾਵਹਿ ਅਕਥ ਕਥਾ ਨਿਤ ਨਿਆਰੀ ॥ ਸਫਲ ਜਨਮੁ ਭਇਆ ਤਿਨ ਕੇਰਾ ਆਪਿ ਤਰੇ ਕੁਲ ਤਾਰੀ ॥੪॥
Bẖagaṯ janā kī ūṯam baṇī gāvahi akath kathā niṯ ni▫ārī. Safal janam bẖa▫i▫ā ṯin kerā āp ṯare kul ṯārī. ||4||

 

(Baani) the words uttered by (bhagat janaa) the devotees are (ootam) sublime because they (nit) ever (gaavah-i = sing) recount – and emulate – (niaari) the unique (kathaa) virtues of Yours which (akath) cannot be described by ordinary people.
(Tin keyra) their (janam-u) human birth (bhaiaa) is (saphal) successful as they (tarey = swim) get across the world-ocean of vices (aap-i) themselves and (taari = ferry) carry their (kul = lineage) associates with them. 4.

 

ਮਨਮੁਖ ਦੁਬਿਧਾ ਦੁਰਮਤਿ ਬਿਆਪੇ ਜਿਨ ਅੰਤਰਿ ਮੋਹ ਗੁਬਾਰੀ ॥ ਸੰਤ ਜਨਾ ਕੀ ਕਥਾ ਨ ਭਾਵੈ ਓਇ ਡੂਬੇ ਸਣੁ ਪਰਵਾਰੀ॥੫॥
Manmukẖ ḏubiḏẖā ḏurmaṯ bi▫āpe jin anṯar moh gubārī. Sanṯ janā kī kathā na bẖāvai o▫e dūbe saṇ parvārī.

||5||

 

On the other hand, with (gubaari) darkness (antar-i) within, i.e. being blinded, by (moh) attachments to the world-play, (manmukh) self-willed persons forget the Almighty and are (biaap-e) afflicted by (durmat-i =evil mind) the evil of (dubidha = duality) other thoughts.
They do not (bhaavai) like (katha) mention of virtues of (sant janaa) the seekers; (o-e) they (ddoob-e = drown) do not get across the world-ocean, i.e. cannot escape rebirths, (san-u) together (parvaari) with their families – associates. 5.

 

ਨਿੰਦਕੁ ਨਿੰਦਾ ਕਰਿ ਮਲੁ ਧੋਵੈ ਓਹੁ ਮਲਭਖੁ ਮਾਇਆਧਾਰੀ ॥ ਸੰਤ ਜਨਾ ਕੀ ਨਿੰਦਾ ਵਿਆਪੇ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰੀ ॥੬॥
Ninḏak ninḏā kar mal ḏẖovai oh malbẖakẖ mā▫i▫āḏẖārī. Sanṯ janā kī ninḏā vi▫āpe nā urvār na pārī. ||6||

 

(Nindak-u) a slanderer (dhovai) washes (mal) the filth of others by (ninda kar-i) slandering them; (ohu = that) s/he (malbhakh-u = filth eater) utters evil and (maaiadhaari) remains engrossed in attachment to the world-play.
S/he (viaapey) indulges in (ninda) slander of (sant janaa) the seekers/devotees and has no solace either (urvaar-i = this shore) in this world or (paari = other side) in the hereafter. 6.

 

ਏਹੁ ਪਰਪੰਚੁ ਖੇਲੁ ਕੀਆ ਸਭੁ ਕਰਤੈ ਹਰਿ ਕਰਤੈ ਸਭ ਕਲ ਧਾਰੀ ॥ ਹਰਿ ਏਕੋ ਸੂਤੁ ਵਰਤੈ ਜੁਗ ਅੰਤਰਿ ਸੂਤੁ ਖਿੰਚੈ ਏਕੰਕਾਰੀ ॥੭॥
Ėhu parpancẖ kẖel kī▫ā sabẖ karṯai har karṯai sabẖ kal ḏẖārī. Har eko sūṯ varṯai jug anṯar sūṯ kẖincẖai ekankārī. ||7||

 

(Sabh-u) all (eyhu) this (parpanch-u = creation of five elements) creation is (kheyl-u) a play (keeaa = done) created (kartai) by the Creator who (dhaari) holds (sabh) all (kal) powers.
(Eyko) the One (soot-u = string of the rosary) spirit/source of life (vartai) pervades (antar-i) in (jug-u) the world; when the Creator (khinchai = pulls) withdraws (soot-u = string) IT’s spirit, the creation is dissolved and (eykankaari) the One Almighty, alone remains. 7.

 

ਰਸਨਿ ਰਸਨਿ ਰਸਿ ਗਾਵਹਿ ਹਰਿ ਗੁਣ ਰਸਨਾ ਹਰਿ ਰਸੁ ਧਾਰੀ ॥ ਨਾਨਕ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਮਾਗਉ ਹਰਿ ਰਸ ਪ੍ਰੀਤਿ ਪਿਆਰੀ ॥੮॥੧॥੭॥
Rasan rasan ras gāvahi har guṇ rasnā har ras ḏẖārī. Nānak har bin avar na māga▫o har ras parīṯ pi▫ārī. ||8||1||7||

 

With (ras-u) the elixir/virtues of (har-i) the Almighty (dhaari = borne) on their (rasna) tongues, the devotees (rasan-i rasan-i ras-i) greatly relish (gaavah-i) singing (har-i gun) Divine virtues.
Says fourth Nanak: I (maagau) ask for (avar-u na) nothing else (bin-u) except (har-i) the Almighty; may my (preet-i = love) yearning for (har-i ras = Divine elixir) Divine virtues be (piaari = lovable) maintained. 8. 1. 7.