SGGS pp 565-567, Vaddhans M: 1, Chhants 1-2.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਛੰਤ                       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 1 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 1) the first guru in Raga Vaddhans, (chhant) song of love for the Almighty with stanzas of six lines each.

 

Note: In this Shabad Guru Nanak asks the human being to lead a clean life and then there will be no need to perform ritual purifications like going on pilgrimages to bathe there. Also look at things positively and not find faults with others. This comes by conformance to Naam or virtues and commands of the Almighty; this is how Divine grace is received.

 

ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥ ਨਾਤਾ ਸੋ ਪਰਵਾਣੁ ਸਚੁ ਕਮਾਈਐ ॥

Kā▫i▫ā kūṛ vigāṛ kāhe nā▫ī▫ai.  Nāṯā so parvāṇ sacẖ kamā▫ī▫ai.

 

(Kaahey) why first (vigaarr-i) spoil (kaaiaa) the body/mind (koorr-i = with falsehood) with vices and then (naaeeai/nahaaeeai = bathe) go on pilgrimages to try to purify the self?

(So) that (naata/nahaata = bath) cleansing the mind is (parvaan-u) approved by the Master, whereby (kamaaeeai) one acts by (sach-u) truth, i.e. conforms to commands of the Eternal Master.

 

ਜਬ ਸਾਚ ਅੰਦਰਿ ਹੋਇ ਸਾਚਾ ਤਾਮਿ ਸਾਚਾ ਪਾਈਐ ॥ ਲਿਖੇ ਬਾਝਹੁ ਸੁਰਤਿ ਨਾਹੀ ਬੋਲਿ ਬੋਲਿ ਗਵਾਈਐ ॥

Jab sācẖ anḏar ho▫e sācẖā ṯām sācẖā pā▫ī▫ai. Likẖe bājẖahu suraṯ nāhī bol bol gavā▫ī▫ai.

 

(Jab) when (saach) the Eternal Master is (andar-i) in the mind one lives righteously – and (hoey = becomes) is considered (saachaa = truthful) genuine by the Almighty, (taam-i) then (saachaa) the Eternal Master (paaeeai) is found.

This (surat-i = consciousness) understanding does not come (baajhahu) without it being (likhey) written, i.e. without deserving based on deeds; it is (gavaaeeai = waste) no use (bol-i bol-i = saying) claiming that one is righteous.

 

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ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਸੁਰਤਿ ਸਬਦੁ ਲਿਖਾਈਐ ॥ ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥੧॥

Jithai jā▫e bahī▫ai bẖalā kahī▫ai suraṯ sabaḏ likẖā▫ī▫ai.  Kā▫i▫ā kūṛ vigāṛ kāhe nā▫ī▫ai. ||1||

 

(Jithai) wherever we (jaaey = go, baheeai = sit) may be, we should (kaheeai) say (bhalaa) good things, having (sabad-u = words) Divine commands (likhaaeeai) written (surat-i) in our consciousness, i.e. keeping in mind that the Almighty is present in everyone and everywhere.

(Kaahey) why first (vigaarr-i) spoil (kaaiaa) the body/mind (koorr-i = with falsehood) with vices and then (naaeeai/nahaaeeai = bathe) go on pilgrimages to try to purify the self? 1.

 

ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥

Ŧā mai kahi▫ā kahaṇ jā ṯujẖai kahā▫i▫ā.  Amriṯ har kā nām merai man bẖā▫i▫ā.

 

O Almighty, only (ja) when (tujhai) You (kahaaiaa) cause me to say, (ta) then I (kahiaa) say (kahn-u = words) something, i.e. I can say nothing on my own.

I find (amrit) the life-giving (naam-u) commands of (har-i) the Almighty (bhaaia) pleasing to (meyrai) my (man-i) mind – as guide for life.

 

ਨਾਮੁ ਮੀਠਾ ਮਨਹਿ ਲਾਗਾ ਦੂਖਿ ਡੇਰਾ ਢਾਹਿਆ ॥ ਸੂਖੁ ਮਨ ਮਹਿ ਆਇ ਵਸਿਆ ਜਾਮਿ ਤੈ ਫੁਰਮਾਇਆ ॥

Nām mīṯẖā manėh lāgā ḏūkẖ derā dẖāhi▫ā.  Sūkẖ man mėh ā▫e vasi▫ā jām ṯai furmā▫i▫ā.

 

When (naam-u) Divine virtues and commands (laaga) are found (meettha = sweet) agreeable (manah-i) by the mind, then one lives by them and (ddhaahia) demolishes (ddeyra) the abode (dookh-i) of distress, i.e. then there is no place for pain in that person’s life.

Instead, (sookh) comfort/peace (aaey) comes to (vasiaa) abide (mah-i) in (man) the mind (jaam-i) when You so (furmaaia) command, o Almighty, i.e. by Divine grace.

 

ਨਦਰਿ ਤੁਧੁ ਅਰਦਾਸਿ ਮੇਰੀ ਜਿੰਨਿ ਆਪੁ ਉਪਾਇਆ ॥ ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ ॥੨॥

Naḏar ṯuḏẖ arḏās merī jinn āp upā▫i▫ā.  Ŧā mai kahi▫ā kahaṇ jā ṯujẖai kahā▫i▫ā. ||2||

 

(Meyri = my) I can only make (ardaas-i) supplication but can attain anything by (teyri) Your (nadar-i) grace, (jinn-i) who (upaaia) created (aap-u) IT-self, i.e. the highest authority.

O Almighty, only (ja) when (tujhai) You (kahaaiaa) cause me to say, (ta) then I (kahiaa) say (kahn-u = words) something, not on my own. 2.

 

ਵਾਰੀ ਖਸਮੁ ਕਢਾਏ ਕਿਰਤੁ ਕਮਾਵਣਾ ॥ ਮੰਦਾ ਕਿਸੈ ਨ ਆਖਿ ਝਗੜਾ ਪਾਵਣਾ ॥

vārī kẖasam kadẖā▫e kiraṯ kamāvaṇā.  Manḏā kisai na ākẖ jẖagṛā pāvṇā.

 

(Khasam-u) the Master (kaddhaaey) causes to speak and (kamaavna) act according to nature formed based on (kirat-u) past deeds; and gives (vaari) the turn, i.e. gives birth in appropriate species.

So do not (aakh-i) call (kisai) anyone (manda) bad for what s/he does; it unnecessarily (paavna) creates (jhagrra) conflict/antagonism.

 

ਨਹ ਪਾਇ ਝਗੜਾ ਸੁਆਮਿ ਸੇਤੀ ਆਪਿ ਆਪੁ ਵਞਾਵਣਾ ॥ ਜਿਸੁ ਨਾਲਿ ਸੰਗਤਿ ਕਰਿ ਸਰੀਕੀ ਜਾਇ ਕਿਆ ਰੂਆਵਣਾ ॥

Nah pā▫e jẖagṛā su▫ām seṯī āp āp vañāvaṇā.  Jis nāl sangaṯ kar sarīkī jā▫e ki▫ā rū▫āvaṇā.

 

Do not (paaey) get into (jhagrra) conflict (seyti) with (suaam-i) the Master, i.e. do not complain about what the Master does; this results in (vanjnaavna = losing) humiliating (aap-u) the self (aap-i) by one-self.

(Kiaa) why (kar-i = create) get into (sareekee) conflict (naal-i) with the Almighty, (jis-u) who (sangat-i = in company) is ever with us; it will cause (rooavna = crying) repentance (jaaey) on going to IT.

 

ਜੋ ਦੇਇ ਸਹਣਾ ਮਨਹਿ ਕਹਣਾ ਆਖਿ ਨਾਹੀ ਵਾਵਣਾ ॥ ਵਾਰੀ ਖਸਮੁ ਕਢਾਏ ਕਿਰਤੁ ਕਮਾਵਣਾ ॥੩॥

Jo ḏe▫e sahṇā manėh kahṇā ākẖ nāhī vāvṇā.  vārī kẖasam kadẖā▫e kiraṯ kamāvaṇā. ||3||

 

We should (sahna = bear) accept (jo) whatever the Master (dey-i = gives) does, i.e. whatever happens, and (kahna) tell (manah-i) the mind to accept it; we should not (vaavna = announce) complain about it.

One (kamaavna) does (kirat-u = doing) something when (khasam-u) the Master (kaddhaaey = says/commands) gives (vaari) turn, i.e. we do everything by Divine will. 3.

 

ਸਭ ਉਪਾਈਅਨੁ ਆਪਿ ਆਪੇ ਨਦਰਿ ਕਰੇ ॥ ਕਉੜਾ ਕੋਇ ਨ ਮਾਗੈ ਮੀਠਾ ਸਭ ਮਾਗੈ ॥

Sabẖ upā▫ī▫an āp āpe naḏar kare.  Ka▫uṛā ko▫e na māgai mīṯẖā sabẖ māgai.

 

(Aap-i = self) the Creator (upaaeean-u) created (sabh) all and (aapey) IT-self (karey) bestows (nadar-i) grace, i.e. provides them what they deserve.

 (Koey na) no one (maagai = asks) wants (kaurraa = bitter) discomforts, (sabh) all want (meetthaa = sweet) comforts.

 

ਸਭੁ ਕੋਇ ਮੀਠਾ ਮੰਗਿ ਦੇਖੈ ਖਸਮ ਭਾਵੈ ਸੋ ਕਰੇ ॥ ਕਿਛੁ ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਕਰਣੀ ਨਾਮ ਤੁਲਿ ਨ ਸਮਸਰੇ ॥

Sabẖ ko▫e mīṯẖā mang ḏekẖai kẖasam bẖāvai so kare.  Kicẖẖ punn ḏān anek karṇī nām ṯul na samasre.

 

(Sabh-u koey) everyone (deykhai = see) tries (maang-i) asking for (meetthaa = sweet) comforts, but (khasam) the Master (karai) does (so = that) what (bhaavai) pleases IT, i.e. what is deserved based on our actions.

One should know that to have wishes fulfilled, (kichh na = not any) no (pun = acts considered good) superstitious acts, (daan) charities and (aneyk) numerous (karni = acts) rituals can (tul-i, samsarey) equal conformance to (naam) Divine virtues and commands.

 

ਨਾਨਕਾ ਜਿਨ ਨਾਮੁ ਮਿਲਿਆ ਕਰਮੁ ਹੋਆ ਧੁਰਿ ਕਦੇ ॥ ਸਭ ਉਪਾਈਅਨੁ ਆਪਿ ਆਪੇ ਨਦਰਿ ਕਰੇ ॥੪॥੧॥

Nānkā jin nām mili▫ā karam ho▫ā ḏẖur kaḏe.  Sabẖ upā▫ī▫an āp āpe naḏar kare. ||4||1||

 

Says Nanak: (Jin) those on whom (karam-u) Divine grace is (hoaa) bestowed (dhur-i = from the source) by the Master (kadey) some time, they (miliaa) obtain awareness of (naam-u) Divine virtues and commands – and live by them.

(Aap-i = self) the Creator (upaaeean-u) created (sabh) all and (aapey) IT-self (karey) bestows (nadar-i) grace, i.e. provides them what they deserve. 4. 1.

 

—————————————

 

Note: In this Shabad Guru Nanak demonstrates how a seeker should submit to the Almighty. Then everything looks so pleasant and enjoyable. Kindly see the interpretation of Saach in stanza 6 and reflect.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਕਰਹੁ ਦਇਆ ਤੇਰਾ ਨਾਮੁ ਵਖਾਣਾ ॥ ਸਭ ਉਪਾਈਐ ਆਪਿ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥

vad▫hans mėhlā 1.  Karahu ḏa▫i▫ā ṯerā nām vakẖāṇā.  Sabẖ upā▫ī▫ai āp āpe sarab samāṇā.

 

Composition of the first Guru in Raag Vaddhans. O Almighty, please (karahu daiaa) be kind to bless that I (vakhaana = utter) remember and practice (teyra) Your (naam-u) commands.

(Aap-i = self) You (upaaeeai) create (sabh) all and (aapey) Yourself (samaana) pervade (sarab) everywhere – You Yourself create and act through the creatures.

 

ਸਰਬੇ ਸਮਾਣਾ ਆਪਿ ਤੂਹੈ ਉਪਾਇ ਧੰਧੈ ਲਾਈਆ ॥ ਇਕਿ ਤੁਝ ਹੀ ਕੀਏ ਰਾਜੇ ਇਕਨਾ ਭਿਖ ਭਵਾਈਆ ॥

Sarbe samāṇā āp ṯūhai upā▫e ḏẖanḏẖai lā▫ī▫ā.  Ik ṯujẖ hī kī▫e rāje iknā bẖikẖ bẖavā▫ī▫ā.

 

(Aap-i = self) You (toohai) You alone (samaana) are present (sarbey) in all; You (upaaey) created them and (laaeeaa) engaged them in their (dhandhai = work) roles.

 (Tujh hi) You Yourself (keeay) make (ik-i = one type) some (raajey) kings and (bhavaaeeaa) to cause (iknaa) some to wander (bhikh) begging.

 

ਲੋਭੁ ਮੋਹੁ ਤੁਝੁ ਕੀਆ ਮੀਠਾ ਏਤੁ ਭਰਮਿ ਭੁਲਾਣਾ ॥ ਸਦਾ ਦਇਆ ਕਰਹੁ ਅਪਣੀ ਤਾਮਿ ਨਾਮੁ ਵਖਾਣਾ ॥੧॥

Lobẖ moh ṯujẖ kī▫ā mīṯẖā eṯ bẖaram bẖulāṇā.  Saḏā ḏa▫i▫ā karahu apṇī ṯām nām vakẖāṇā. ||1||

 

(Tujh-u) You (keeaa) cause vices like (lobh-u) greed and (moh-u) attachment to the world-play seem (meetthaa = sweet) enjoyable; in (eyt-u) this (bharam-i) delusion, people are (bhulaana) led astray.

Please (sada) ever (daiaa karahu) be kind, to enable me to shed delusion and (vakhaana = utter) remember and live by Divine virtues and commands. 1.

 

ਨਾਮੁ ਤੇਰਾ ਹੈ ਸਾਚਾ ਸਦਾ ਮੈ ਮਨਿ ਭਾਣਾ ॥ ਦੂਖੁ ਗਇਆ ਸੁਖੁ ਆਇ ਸਮਾਣਾ ॥ ਗਾਵਨਿ ਸੁਰਿ ਨਰ ਸੁਘੜ ਸੁਜਾਣਾ ॥

Nām ṯerā hai sācẖā saḏā mai man bẖāṇā.  Ḏūkẖ ga▫i▫ā sukẖ ā▫e samāṇā.  Gāvan sur nar sugẖaṛ sujāṇā.

 

(Teyra) Your (naam-u) commands are (saachaa) eternal/inevitable; they are (sadaa) ever (bhaana = like) agreeable to (mai) my (man) mind – I like to live by them.

With this, my (dookh) distress (gaiaa) has left and (sukh-u) peace/comfort has (aaey) come and (samaana) entered the mind.

(Sur-i nar = god-like people) virtuous, (sugharr = well groomed) accomplished, and (sujaana) wise people all (gaavan-i = sing) remember Naam.

 

ਸੁਰਿ ਨਰ ਸੁਘੜ ਸੁਜਾਣ ਗਾਵਹਿ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਵਹੇ ॥ ਮਾਇਆ ਮੋਹੇ ਚੇਤਹਿ ਨਾਹੀ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਵਹੇ ॥

Sur nar sugẖaṛ sujāṇ gāvahi jo ṯerai man bẖāvhe.  Mā▫i▫ā mohe cẖīṯėh nāhī ahilā janam gavāvhe.

 

Those (jo) who (bhaavahey) are pleasing to (teyrai) Your (man-i) mind, i.e. obey You, such (sur-i nar) virtuous, (sugharr) accomplished and (sujaan) wise people (gaavah-i = sing) remember and live by Your virtues and commands.

Those (mohey) lured by (maaia) temptations in the world-play, do not (cheytey) remember You and (gavaavhey = lose) waste (janam-u) human birth (ahilaa) without taking benefit – of the opportunity to remember You in life, and thus merge with You on death.

 

ਇਕਿ ਮੂੜ ਮੁਗਧ ਨ ਚੇਤਹਿ ਮੂਲੇ ਜੋ ਆਇਆ ਤਿਸੁ ਜਾਣਾ ॥ ਨਾਮੁ ਤੇਰਾ ਸਦਾ ਸਾਚਾ ਸੋਇ ਮੈ ਮਨਿ ਭਾਣਾ ॥੨॥

Ik mūṛ mugaḏẖ na cẖīṯėh mūle jo ā▫i▫ā ṯis jāṇā.  Nām ṯerā saḏā sācẖā so▫e mai man bẖāṇā. ||2||

 

(Ik-i = one type) some people do not (mool-i) at all (cheytah-i) bring to mind that (jo) whosoever (aaiaa = comes) is born (tis-u = that) s/he (jaana = to go) is to die – and should make human birth a success by remembering Naam, and death.

(Teyra) Your (naam-u) commands are (saachaa) eternal, o Almighty; they are (sadaa) ever (bhaana = liked) agreeable to (mai) my (man) mind – I like to live by them. 2.

 

ਤੇਰਾ ਵਖਤੁ ਸੁਹਾਵਾ ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀ ॥ ਸੇਵਕ ਸੇਵਹਿ ਭਾਉ ਕਰਿ ਲਾਗਾ ਸਾਉ ਪਰਾਣੀ ॥

Ŧerā vakẖaṯ suhāvā amriṯ ṯerī baṇī.  Sevak sevėh bẖā▫o kar lāgā sā▫o parāṇī.

 

(Vakhat = time) the opportunity – of human birth – (teyra = your) given by You is (suhaava = pleasant) a blissful and (teyri) Your (bani= words) commands are (amrit) life-giving – the guide for life.

(Praani = mortals) those persons who (seyvak = servants) seek You, (seyvah-i = serve) obey Your commands (bhaau kar-i) lovingly, and (saau = taste) enjoy them.

 

ਸਾਉ ਪ੍ਰਾਣੀ ਤਿਨਾ ਲਾਗਾ ਜਿਨੀ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥ ਨਾਮਿ ਤੇਰੈ ਜੋਇ ਰਾਤੇ ਨਿਤ ਚੜਹਿ ਸਵਾਇਆ ॥

Sā▫o parāṇī ṯinā lāgā jinī amriṯ pā▫i▫ā.  Nām ṯerai jo▫e rāṯe niṯ cẖaṛėh savā▫i▫ā.

 

(Jini) those (praani) persons who (paaia) obtain awareness of (amrit-u) Naam or Divine virtues, (tinaa) they (saau laagaa) relish living by them.

O Almighty, (joey) those (raatey) imbued with (teyrai) Your (naam-i) Naam, are (nit) ever (charrah-i savaaia) on ascendance– in life and walk on the path to merge with the Almighty.

 

ਇਕੁ ਕਰਮੁ ਧਰਮੁ ਨ ਹੋਇ ਸੰਜਮੁ ਜਾਮਿ ਨ ਏਕੁ ਪਛਾਣੀ ॥ ਵਖਤੁ ਸੁਹਾਵਾ ਸਦਾ ਤੇਰਾ ਅੰਮ੍ਰਿਤ ਤੇਰੀ ਬਾਣੀ ॥੩॥

Ik karam ḏẖaram na ho▫e sanjam jām na ek pacẖẖāṇī.  vakẖaṯ suhāvā saḏā ṯerā amriṯ ṯerī baṇī. ||3||

 

 (Jaam-i) when one (pachhaani) recognises (eyk-u) the One Master within, then one does not perform even (ik-u) one (karam-u dharma-u) religious ritual or (sanjam-u) control of senses is of use .

(Vakhat = time) the opportunity – of human birth – (teyra = your) given by You is (sadaa) ever (suhaava = pleasant) a blissful and (teyri) Your (baani= words) commands are (amrit) life-giving – the guide for life. 3.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਾਚੇ ਨਾਵੈ ॥ ਰਾਜੁ ਤੇਰਾ ਕਬਹੁ ਨ ਜਾਵੈ ॥

Ha▫o balihārī sācẖe nāvai.  Rāj ṯerā kabahu na jāvai.

 

(Hau) I (balihaari = am sacrifice) shall do anything (vittahu = for) to obtain awareness of (naavai) Naam or virtues and commands of (saachey) the Eternal Master. (Teyra) Your (raaj-u) rule/authority (kabah-u na) never (javai = goes) ends – You are the Eternal Master.

 

ਰਾਜੋ ਤ ਤੇਰਾ ਸਦਾ ਨਿਹਚਲੁ ਏਹੁ ਕਬਹੁ ਨ ਜਾਵਏ ॥ ਚਾਕਰੁ ਤ ਤੇਰਾ ਸੋਇ ਹੋਵੈ ਜੋਇ ਸਹਜਿ ਸਮਾਵਏ ॥

Rājo ṯa ṯerā saḏā nihcẖal ehu kabahu na jāv▫e.  Cẖākar ṯa ṯerā so▫e hovai jo▫e sahj samāv▫e.

 

(Teyra) Your (raajo) rule is (sadaa) ever (nihchal-u) unshakable; (ehu) it (kabahu na) never (jaavaey = goes) ends – You are the unchallenged eternal Sovereign of the universe.

(Soey) only that person (hovai) is Your (chaakar-u) servant/seeker (joey) who (samaavey) remains absorbed in You (sahj-i) naturally – without wavering.

 

Page 567

 

ਦੁਸਮਨੁ ਤ ਦੂਖੁ ਨ ਲਗੈ ਮੂਲੇ ਪਾਪੁ ਨੇੜਿ ਨ ਆਵਏ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਦਾ ਹੋਵਾ ਏਕ ਤੇਰੇ ਨਾਵਏ ॥੪॥

Ḏusman ṯa ḏūkẖ na lagai mūle pāp neṛ na āv▫e.  Ha▫o balihārī saḏā hovā ek ṯere nāv▫e. ||4||

 

(Dusman = enemies) vices, and resultant (dookh –u) pain (na mooley) do not at all (laagai) touch him/her and no (paapu) wrong-doing (aavaey) comes (neyrr-i) near him/her.

(Hau) I (balihaari = am sacrifice) shall do anything (vittahu) for obtaining awareness of (naavaey) virtues and commands of (saachey) the Eternal Master. 4.

 

ਜੁਗਹ ਜੁਗੰਤਰਿ ਭਗਤ ਤੁਮਾਰੇ ॥ ਕੀਰਤਿ ਕਰਹਿ ਸੁਆਮੀ ਤੇਰੈ ਦੁਆਰੇ ॥ ਜਪਹਿ ਤ ਸਾਚਾ ਏਕੁ ਮੁਰਾਰੇ ॥

Jugah juganṯar bẖagaṯ ṯumāre.  Kīraṯ karahi su▫āmī ṯerai ḏu▫āre.  Jāpėh ṯa sācẖā ek murāre.

 

O Almighty, there have been (tumaarey) Your (bhagat) devotees (jugah jugantar-i) in all ages.

They (keerat-i karah-i) sing Your praise (teyrai) at Your (duaarai) gate – considering You present wherever they are, o Omnipresent Master.

They (japah-i = remember) worship (ta eyk-u) only You, the One (saacha) Eternal (muraarey = destroyer of Demon Mur – metaphor for) Master.

 

ਸਾਚਾ ਮੁਰਾਰੇ ਤਾਮਿ ਜਾਪਹਿ ਜਾਮਿ ਮੰਨਿ ਵਸਾਵਹੇ ॥ ਭਰਮੋ ਭੁਲਾਵਾ ਤੁਝਹਿ ਕੀਆ ਜਾਮਿ ਏਹੁ ਚੁਕਾਵਹੇ ॥

ācẖā murāre ṯām jāpėh jām man vasāvhe.  Bẖarmo bẖulāvā ṯujẖėh kī▫ā jām ehu cẖukāvhe.

 

They (jaapah-i) remember You, the Master only (tam-i) then (jam-i) when You (vasaavahey = cause to dwell) enable them to keep Naam (mann-i) in their minds.

And You (chukaavhey) end (bharmo bhulaava) delusion – of duality – which You (tujhah-i) Yourself (keeaa) create.

 

ਗੁਰ ਪਰਸਾਦੀ ਕਰਹੁ ਕਿਰਪਾ ਲੇਹੁ ਜਮਹੁ ਉਬਾਰੇ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਭਗਤ ਤੁਮਾਰੇ ॥੫॥

Gur parsādī karahu kirpā leho jamahu ubāre.  Jugah juganṯar bẖagaṯ ṯumāre. ||5||

 

Please (karah-u kirpa) be kind and (leyhu ubaarey) save me (jamhu) from the messenger of Divine hustice – vices in life and rebirth on death, by enabling me to find the guru and – (gur parsaadi) with the guru’s grace/guidance, to overcome vices.

O Almighty, there have been (tumaarey) Your (bhagat) devotees (jugah jugantar-i) in all ages

– those who have lived by Your commands and You have ever saved them. 5.

 

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਅਲਖ ਅਪਾਰਾ ॥ ਕਿਉ ਕਰਿ ਕਰਉ ਬੇਨੰਤੀ ਹਉ ਆਖਿ ਨ ਜਾਣਾ ॥ ਨਦਰਿ ਕਰਹਿ ਤਾ ਸਾਚੁ ਪਛਾਣਾ ॥

vade mere sāhibā alakẖ apārā.  Ki▫o kar kara▫o benanṯī ha▫o ākẖ na jāṇā.  Naḏar karahi ṯā sācẖ pacẖẖāṇā.

 

O (meyrey) my (vaddey = high) great (saahiba) Master, You are (alakh) unseen and (apaara) Infinite.

(Kio kar-i) how can I (karau) make (beynanti) supplication to You? I do not (jaana) know (aakh-i) how to say it.

If You (nadar-i karah-i) bestow grace, (ta) then I can (pachhaana = recognise) know (teyra) Your (saach-u = truth) Naam/virtues and commands.

 

ਸਾਚੋ ਪਛਾਣਾ ਤਾਮਿ ਤੇਰਾ ਜਾਮਿ ਆਪਿ ਬੁਝਾਵਹੇ ॥ ਦੂਖ ਭੂਖ ਸੰਸਾਰਿ ਕੀਏ ਸਹਸਾ ਏਹੁ ਚੁਕਾਵਹੇ ॥

Sācẖo pacẖẖāṇā ṯām ṯerā jām āp bujẖāvhe.  Ḏūkẖ bẖūkẖ sansār kī▫e sahsā ehu cẖukāvhe.

 

But (pachhaana = recognising) knowing Your (saacho) virtues and commands is possible (taam-i) only then (jam-i) when You enable (bujhaavhey) the understanding.

And You (chukaavhey) end (ehu) this (sahsa) anxiety about (dookh) suffering and (bhookh) wants, (keeay) created by You (sansaar-i) in the world.  

 

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਜਾਇ ਸਹਸਾ ਬੁਝੈ ਗੁਰ ਬੀਚਾਰਾ ॥ ਵਡਾ ਸਾਹਿਬੁ ਹੈ ਆਪਿ ਅਲਖ ਅਪਾਰਾ ॥੬॥

Binvanṯ Nānak jā▫e sahsā bujẖai gur bīcẖārā.  vadā sāhib hai āp alakẖ apārā. ||6||

 

(Binvant-i) submits Nanak: (Sahsaa) anxiety (jaaey) goes when one (bujhai) understands Your virtues by (beechaara) contemplating the guru’s teachings.

The (vaddaa = high) great (sahib-u) Master is (alakh) unseen and (apaara) Infinite, and is (aap-i) by IT-self – self-existent. 6.

 

Note: The next stanza reminds the soul-woman that she owes her physical looks to the Creator. One should remember and obey the Almighty, so as not to confront Divine justice.

 

ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥ ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥ ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥

Ŧere banke lo▫iṇ ḏanṯ rīsālā.  Sohṇe nak jin lammṛe vālā.  Kancẖan kā▫i▫ā su▫ine kī dẖālā.

 

O soul-woman, (teyrey) Your (loin) eyes are (bankey) beautiful and (dant) teeth (reesaaloo) good looking, and

(jin) who is of (sohney) beautiful nose and (lammrrey) long (vaala) hair.

(Kaaiaa) the body shines like (kanchan) gold, as if (ddhaalaa) cast from (suiney) gold.

 

ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥ ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥

Sovann dẖālā krisan mālā japahu ṯusī sahelīho.  Jam ḏu▫ār na hohu kẖaṛī▫ā sikẖ suṇhu mahelīho.

 

(Ddhaala) caste from (sovann) gold, You look good like Krishna wearing (maala) rosary – which is down to the knees; o (saheyleeho) friends, (tusi) you should (japahu) remember the fascinating Master.

But o, (maheyleeho = women) souls – do not get led away by individual looks and indulge in vices, but (sunhu) listen to (sikh) teachings – of the guru – so as not to (hohu kharreea) be seen standing (duaar-i = at the gate) at the place of, i.e. detained by (jam) Divine justice – whose control is on those who forget the Master and commit vices.

 

ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥

Hans hansā bag bagā lahai man kī jālā.  Banke lo▫iṇ ḏanṯ rīsālā. ||7||

 

When (jaala) the cobweb of vices (lahai) is removed from (man) the mind, then (hans) swan is seen as (hansa) swan – virtuous person -, and (bag) heron as (bagaa) heron, i.e. one makes out if a person is genuine or pretender.

Your (loin) yes are beautiful and (dant) teeth good looking – Your creation is beautiful. 7.

 

Note: The next stanza takes a graceful person as metaphor to look at God.

 

ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥ ਕੁਹਕਨਿ ਕੋਕਿਲਾ ਤਰਲ ਜੁਆਣੀ ॥

Ŧerī cẖāl suhāvī maḏẖurāṛī baṇī.  Kuhkan kokilā ṯaral ju▫āṇī.

 

(Teyyri) Your (chaal) gait is (suhaavi) pleasing/impressive, and (baani) words (madhuraani) sweet like (kuhkan-i) chirping (kokilaa) cuckoos.

Your (juaani) youth (taral) is at its zenith.

 

ਤਰਲਾ ਜੁਆਣੀ ਆਪਿ ਭਾਣੀ ਇਛ ਮਨ ਕੀ ਪੂਰੀਏ ॥ ਸਾਰੰਗ ਜਿਉ ਪਗੁ ਧਰੈ ਠਿਮਿ ਠਿਮਿ ਆਪਿ ਆਪੁ ਸੰਧੂਰਏ ॥

Ŧarlā ju▫āṇī āp bẖāṇī icẖẖ man kī pūrī▫e.  Sārang ji▫o pag ḏẖarai ṯẖim ṯẖim āp āp sanḏẖūra▫e.

 

(Aap-i = self) Your (juaani) youth at its (tarla) zenith (bhaani) pleases and (pooreeay) fufills (ichh) wishes of (man) the mind, i.e. makes one feel good.

(Jio) like (saarang) an elephant (sandhooraey) engrossed in itself, You (pag dharai = put the feet) walk (tthim-i tthim-i) slowly.

 

ਸ੍ਰੀਰੰਗ ਰਾਤੀ ਫਿਰੈ ਮਾਤੀ ਉਦਕੁ ਗੰਗਾ ਵਾਣੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾ ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥੮॥੨॥

Sarīrang rāṯī firai māṯī uḏak gangā vāṇī.  Binvanṯ Nānak ḏās har kā ṯerī cẖāl suhāvī maḏẖurāṛī baṇī. ||8||2||

 

The soul-bride (raati) in love with (sri-rang = husband of goddess lakshmi) the Almighty (phirai) moves towards the Master and (vaani = words) makes sound like (udak-u) the water of River Ganga flowing to its destination – the sea.

(Teyri) Your (chaal) gait is (suhaavi) pleasing/impressive, and (baani) words (madhuraani) sweet, (binvant-i) submits the third Nanak, (daas-u) servant/seeker of (har-i) the Almighty. 8. 2.