SGGS pp 765-767, Soohi M: 1, Chhants 4-5.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg sūhī cẖẖanṯ mėhlā 1 gẖar 4.

 

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

Composition of (mahla 1) the first Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 4) to be sung to the fourth beat. 

 

Note: The message from this Shabad by Guru Nanak is that the Creator allots life-roles to all, with instructions on how to perform, and then watches their actions. We should try and recall in our minds those instructions and comply with them. Gurbani, the guru’s teachings, remind us of these and should be relied upon. The Guru also gives an important message to try and see the positives, learn from them and ignore negatives. One should choose company carefully so as to share virtues both ways.

 

ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥ ਦਾਨਿ ਤੇਰੈ ਘਟਿ ਚਾਨਣਾ ਤਨਿ ਚੰਦੁ ਦੀਪਾਇਆ ॥

Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā.  Ḏān ṯerai gẖat cẖānṇā ṯan cẖanḏ ḏīpā▫i▫ā.

 

The Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same Master (deykhiaa) watches and looks after them.

O Almighty, (teyrai) Your (daan-i = alms) instructions are (chaananaa) illumination (ghatt-i) for the mind; as if (chand-u) the moon (deepaaiaa) has lit up (tan-i) in the body/mind – to see within.

 

Note: From here on, meeting the Almighty is described as wedding of the soul-bride with ਲਾੜੇ (laarrey) the Almighty-bridegroom who comes with ਜੰਞ (janjn) the marriage party, to wed the bride.

 

ਚੰਦੋ ਦੀਪਾਇਆ ਦਾਨਿ ਹਰਿ ਕੈ ਦੁਖੁ ਅੰਧੇਰਾ ਉਠਿ ਗਇਆ ॥ ਗੁਣ ਜੰਞ ਲਾੜੇ ਨਾਲਿ ਸੋਹੈ ਪਰਖਿ ਮੋਹਣੀਐ ਲਇਆ ॥

Cẖanḏo ḏīpā▫i▫ā ḏān har kai ḏukẖ anḏẖerā uṯẖ ga▫i▫ā.  Guṇ jañ lāṛe nāl sohai parakẖ mohṇī▫ai la▫i▫ā.

 

(Chando) the moon (deepaaiaa) lights the mind (daan-i = alms/benediction) with grace of (har-i) the Almighty – the mind is illuminated and Naam, instructions of the Almighty are found within – (dukh-u) distress caused by (andheyra = darkness) ignorance (utth-i gaiaa) leaves.

(Janjn) the marriage party of (gun) Divine virtues (naal-i) accompanying (laarrai) the Almighty-bridegroom (sohai) looks good; (mohneeai) the fascinating soul-bride (parakh-i) appraises the virtues and (laiaa) takes the Almighty as the spouse, i.e. awareness of virtues of the Almighty creates love for IT.

 

ਵੀਵਾਹੁ ਹੋਆ ਸੋਭ ਸੇਤੀ ਪੰਚ ਸਬਦੀ ਆਇਆ ॥ ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥੧॥

vīvāhu ho▫ā sobẖ seṯī pancẖ sabḏī ā▫i▫ā.  Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā. ||1||

 

(Veevaahu) the wedding (hoaa) takes place (seyti) with (sobh) glory; the Almighty-bridegroom (aaiaa = came) is seen in the form of (panch = five, sabdi = sounds) sounds of the five types of music – the band, i.e. as celestial music – within. (Note: The five types of musical instruments are trumpets, of metal, stringed, of leather and earthen pitcher).

The bridegroom is the Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same (deykhiaa) watches and looks after them. 1.

 

Message: When the mind is enlightened, one recognizes the Almighty within, and keeps IT in mind.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥ ਇਹੁ ਤਨੁ ਜਿਨ ਸਿਉ ਗਾਡਿਆ ਮਨੁ ਲੀਅੜਾ ਦੀਤਾ ॥

Ha▫o balihārī sājnā mīṯā avrīṯā.  Ih ṯan jin si▫o gādi▫ā man lī▫aṛā ḏīṯā.

 

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient; (siau) to (jin) whom I have (gaaddiaa = attached) dedicated (ih-u) this (tan = body) human life and (leearra) taken (man-u) the mind from and (deeta) given mine to, i.e. with whom I share mutual love.

                      

ਲੀਆ ਤ ਦੀਆ ਮਾਨੁ ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਸੇ ਸਜਨ ਕਿਉ ਵੀਸਰਹਿ ॥ ਜਿਨ੍ਹ੍ਹ ਦਿਸਿ ਆਇਆ ਹੋਹਿ ਰਲੀਆ ਜੀਅ ਸੇਤੀ ਗਹਿ ਰਹਹਿ ॥

Lī▫ā ṯa ḏī▫ā mān jinĥ si▫o se sajan ki▫o vīsrahi.  Jinĥ ḏis ā▫i▫ā hohi ralī▫ā jī▫a seṯī gėh rahėh.

 

(Kio) how can (sey) that (sajan) friend (veesrah-i) be forgotten (jinh sio) with whom (maan-u/man = mind) love is (leeaa= taken, ta = then, deeaa = given) shared?

And at (jinh) whose (dis-i aaey = being seen) sight, there is (hoh-i raleeaa = merry making) joy; I (gah-i rahah-i) hold IT close (seyti) to (jeea) my soul. 

 

ਸਗਲ ਗੁਣ ਅਵਗਣੁ ਨ ਕੋਈ ਹੋਹਿ ਨੀਤਾ ਨੀਤਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥੨॥

Sagal guṇ avgaṇ na ko▫ī hohi nīṯā nīṯā.  Ha▫o balihārī sājnā mīṯā avrīṯā. ||2||

 

IT has (sagal) all (gun) merits and (na koi = not any) no (avgan-u) fault; this (hoh-i) remains (neeta neeta) forever.

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient. 2.

 

ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥ ਜੇ ਗੁਣ  ਹੋਵਨ੍ਹ੍ਹਿ ਸਾਜਨਾ ਮਿਲਿ ਸਾਝ ਕਰੀਜੈ ॥

Guṇā kā hovai vāsulā kadẖ vās la▫ījai.  Je guṇ hovniĥ sājnā mil sājẖ karījai.

 

If there (hovai) be (vaasula) a container of (gunaa) virtues, we should (kaddh-i laeejai) take out (vaas-u) the content; similarly

(Jey) if (saajna) the friends (hovanih) have (gun) virtues, then we should (mil-i) meet and (saajh kareejai) share with them, i.e. we should choose company carefully for mutual benefit.

 

Page 766

 

ਸਾਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ ਛੋਡਿ ਅਵਗਣ ਚਲੀਐ ॥ ਪਹਿਰੇ ਪਟੰਬਰ ਕਰਿ ਅਡੰਬਰ ਆਪਣਾ ਪਿੜੁ ਮਲੀਐ ॥

Sājẖ karījai guṇah kerī cẖẖod avgaṇ cẖalī▫ai.  Pahire patambar kar adambar āpṇā piṛ malī▫ai.

 

We should (saajh kareejai) share (gunah) virtues, and (chaleeai = move) conduct ourselves (chhodd-i = leaving) by giving up (avgan) vices.

Then (pahirey) wearing (pattambar) silk clothes and (kar-i = do, addambar = embellishment) being adorned, i.e. if we have merits then we would honorably (maleeaai) take (aapna) our (pirr-u) place – with the Divine.

 

ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਝੋਲਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥ ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥੩॥

Jithai jā▫e bahī▫ai bẖalā kahī▫ai jẖol amriṯ pījai.  Guṇā kā hovai vāsulā kadẖ vās la▫ījai. ||3||

 

(Jithai) wherever we (jaaey = go, baheeai = sit) go, we should (kaheeai) say (bhalaa) good things i.e. ignore negatives and look for positive signs like one (jhol-i) pushes away things like dry leaves floating on a pool and (paeejai = drinks) takes (amrit-u = nectar) clean water.

If there (hovai) be (vaasula) a container of (gunaa) virtues we should (kaddh-i laeejai) take out (vaas-u) the content – learn from good company. 3.

 

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥ ਆਖਣ ਤਾ ਕਉ ਜਾਈਐ ਜੇ ਭੂਲੜਾ ਹੋਈ ॥

Āp kare kis ākẖī▫ai hor kare na ko▫ī. Ākẖaṇ ṯā ka▫o jā▫ī▫ai je bẖūlṛā ho▫ī.

 

The Almighty does things (aap-i) IT-self; (na koee) none (hor-u) else (karey = does) can do anything, so (kis-u) whom can we (aakheeai) ask to do anything?

And we cannot tell anything to the Almighty, because one (jaaeeai) goes and (aakhan) tells (ta kau) to someone who (hoee) is (bhoolrra) forgetful or erring – in his/her duties, which God is not.

 

ਜੇ ਹੋਇ ਭੂਲਾ ਜਾਇ ਕਹੀਐ ਆਪਿ ਕਰਤਾ ਕਿਉ ਭੁਲੈ ॥ ਸੁਣੇ ਦੇਖੇ ਬਾਝੁ ਕਹਿਐ ਦਾਨੁ ਅਣਮੰਗਿਆ ਦਿਵੈ ॥

Je ho▫e bẖūlā jā▫e kahī▫ai āp karṯā ki▫o bẖulai.  Suṇe ḏekẖe bājẖ kahi▫ai ḏān aṇmangi▫ā ḏivai.

 

(Jey) if someone (hoey bhoola) is forgetful then we (jaaey) go and (kaheeai) tell, but (karta) the Creator (kio = how?) does not (bhulai) forget.

IT (suney) listens and (deykhey) watches and (divai) gives (daan-u = charity) the wherewithal (baajh-u) without (kaheeai = telling) being approached and (anmangiaa) without asking – as deserved.

 

ਦਾਨੁ ਦੇਇ ਦਾਤਾ ਜਗਿ ਬਿਧਾਤਾ ਨਾਨਕਾ ਸਚੁ ਸੋਈ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥੪॥੧॥੪॥

Ḏān ḏe▫e ḏāṯā jag biḏẖāṯā nānkā sacẖ so▫ī.  Āp kare kis ākẖī▫ai hor kare na ko▫ī. ||4||1||4||

 

(Soee = only that) the One (daata = giver) beneficent Master (dey-i) gives (daan-u) the wherewithal – awareness of how to lead life -, IT (bidhaata) is the Creator (jag-i = of world) for all existence.

The Almighty does things (aap-i) IT-self so (kis-u) whom can we (aakheeai) ask to do anything as (na koee) none else (karey = does) can do anything. 4. 1. 4.

 

———————————————–

 

Note: The soul ever yearns to unite with the Almighty Creator. For it to succeed, it is necessary to have undivided love for the Almighty while being aware of  IT’s virtues and commands in thoughts and deeds; this comes with the true guru’s guidance; fake guru is himself ignorant and cannot help, says Guru Nanak in this Shabad.

 

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਸਾਚ ਕੀ ਸਾਚਾ ਸੁਖੁ ਹੋਈ ॥

Sūhī mėhlā 1.  Merā man rāṯā guṇ ravai man bẖāvai so▫ī.  Gur kī pa▫oṛī sācẖ kī sācẖā sukẖ ho▫ī.

 

Composition of the first Guru in Raga Soohi. (Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind.

This is (paurri) the ladder, (ki = of) told by (gur) the guru, (ki) for getting to (saach) the Eternal, where (saachaa = true) lasting (sukh-u) peace (hoee) is obtained – it ends cycles of births and deaths.

 

ਸੁਖਿ ਸਹਜਿ ਆਵੈ ਸਾਚ ਭਾਵੈ ਸਾਚ ਕੀ ਮਤਿ ਕਿਉ ਟਲੈ ॥ ਇਸਨਾਨੁ ਦਾਨੁ ਸੁਗਿਆਨੁ ਮਜਨੁ ਆਪਿ ਅਛਲਿਓ ਕਿਉ ਛਲੈ ॥

Sukẖ sahj āvai sācẖ bẖāvai sācẖ kī maṯ ki▫o talai.  Isnān ḏān sugi▫ān majan āp acẖẖli▫o ki▫o cẖẖalai.

 

When one (aavai) attains the state (sukh-i) of peace (sahj-i) with poise and (saach) the Eternal (bhaavai) is loved, (kiau) how can one (ttalai = stopped) ignore such (mat-i) counsel of the guru?

Rituals like (isnaan-u) bath, (daan-u) charity, (sugiaan-u = good knowledge) scriptural knowledge and (majan) dip at pilgrimages (kiau = how?) cannot (chhalio) deceive (aap-i = self) the Almighty; God is (achhalio) un-deceivable.

 

ਪਰਪੰਚ ਮੋਹ ਬਿਕਾਰ ਥਾਕੇ ਕੂੜੁ ਕਪਟੁ ਨ ਦੋਈ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥੧॥

Parpancẖ moh bikār thāke kūṛ kapat na ḏo▫ī.  Merā man rāṯā guṇ ravai man bẖāvai so▫ī. ||1||

 

(Parpanch) machinations/pretentions, (moh) attachment to the world-play and (bikaar) vices (thaakey = get tired) cannot affect one who remembers Divine virtues, nor can (koorr-u) falsehood, (kapatt-u) deceit or (doee) duality touch him/her.

(Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind. 1.

 

ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕਾਰਣੁ ਕੀਆ ॥ ਮੈਲੁ ਲਾਗੀ ਮਨਿ ਮੈਲਿਐ ਕਿਨੈ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥

Sāhib so salāhī▫ai jin kāraṇ kī▫ā.  Mail lāgī man maili▫ai kinai amriṯ pī▫ā.

 

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (kaaran-u) the creation.

(Mail-u) the dirt of vices (laagi) sticks (man-i) to the mind and makes it (mailiai) dirty; (kinai) some rare person (peeaa) drinks (amrit-u) the elixir of Naam, i.e. praises and obeys commands the Almighty – which enables to be rid of vices.

 

ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਇਹੁ ਮਨੁ ਦੀਆ ਗੁਰ ਪਹਿ ਮੋਲੁ ਕਰਾਇਆ ॥ ਆਪਨੜਾ ਪ੍ਰਭੁ ਸਹਜਿ ਪਛਾਤਾ ਜਾ ਮਨੁ ਸਾਚੈ ਲਾਇਆ ॥

Math amriṯ pī▫ā ih man ḏī▫ā gur pėh mol karā▫i▫ā.  Āpnaṛā parabẖ sahj pacẖẖāṯā jā man sācẖai lā▫i▫ā.

 

One who (math-i) churns/contemplates Naam or Divine virtues and commands in the mind and (peeaa) drinks (amrit-u) life-giving elixir, i.e. pays attention to Naam, s/he (deeaa = gives) dedicates (ihu) this (man-u) mind (pah-i) to the guru and (mol-u = pricing, karaaia = done) asks if s/he is on the right path, i.e. has understood righty

(Ja) when one (laaiaa) focuses (saachai) on the Eternal, s/he (sahj-i) effortlessly (pachhaata) recognizes (prabh-u) the Master (aapnarraa = own) within.

 

ਤਿਸੁ ਨਾਲਿ ਗੁਣ ਗਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਕਿਉ ਮਿਲੈ ਹੋਇ ਪਰਾਇਆ ॥ ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥੨॥

Ŧis nāl guṇ gāvā je ṯis bẖāvā ki▫o milai ho▫e parā▫i▫ā.  Sāhib so salāhī▫ai jin jagaṯ upā▫i▫ā. ||2||

 

(Naal-i) in company of (tis-u) that person – who focuses on the Master – I would (gun = virtues, gaava = sing) praise the Almighty (jey) if I am (bhaava) liked/motivated by (tis-u) IT; one who (hoey) becomes (paraaiaa) alien, i.e. looks elsewhere, (kiau = how) cannot (milai) find the Master.

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (jagat-u) the world. 2.

 

ਆਇ ਗਇਆ ਕੀ ਨ ਆਇਓ ਕਿਉ ਆਵੈ ਜਾਤਾ ॥ ਪ੍ਰੀਤਮ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਸੇਤੀ ਰਾਤਾ ॥

Ā▫e ga▫i▫ā kī na ā▫i▫o ki▫o āvai jāṯā.  Parīṯam si▫o man māni▫ā har seṯī rāṯā.

 

If the Almighty (aaey gaiaa) has come, then (ki) what has not (aaio) come? i.e. once the Almighty is found within there is nothing left to be desired; such a person (kiau = how?) is not (aavai = comes) born to (jaata = goes) die again.

His/her (man-u) mind is (maaniaa = agreeable) in tune with (preetam) the Beloved; s/he (raata) is imbued with love (seyti) of (har-i) the Almighty.

 

ਸਾਹਿਬ ਰੰਗਿ ਰਾਤਾ ਸਚ ਕੀ ਬਾਤਾ ਜਿਨਿ ਬਿੰਬ ਕਾ ਕੋਟੁ ਉਸਾਰਿਆ ॥ ਪੰਚ ਭੂ ਨਾਇਕੋ ਆਪਿ ਸਿਰੰਦਾ ਜਿਨਿ ਸਚ ਕਾ ਪਿੰਡੁ ਸਵਾਰਿਆ ॥

Sāhib rang rāṯā sacẖ kī bāṯā jin bimb kā kot usāri▫ā.  Pancẖ bẖū nā▫iko āp siranḏā jin sacẖ kā pind savāri▫ā.

 

S/he is (raata) imbued (rang-i) with love for (baata = talk, description) virtues and commands of (sach) the Eternal (sahib) Master, (jin-i) who (usaaria) built (kott-u) the fort/body (ka = of) from (bimb) a bubble, i.e. the Creator who caused a drop of the father’s semen to develop into the human body.

(Aap-i = self) the Creator is (naaiko) the Master of creation of (panch) the five (bhoo) elements; IT is (siranda) the Creator (jin-i) who (savaariaa) fashioned (pindd-u) the creature’s body as abode, (ka) of IT-self, (sach) the Eternal Master.

 

ਹਮ ਅਵਗਣਿਆਰੇ ਤੂ ਸੁਣਿ ਪਿਆਰੇ ਤੁਧੁ ਭਾਵੈ ਸਚੁ ਸੋਈ ॥ ਆਵਣ ਜਾਣਾ ਨਾ ਥੀਐ ਸਾਚੀ ਮਤਿ ਹੋਈ ॥੩॥

Ham avgaṇi▫āre ṯū suṇ pi▫āre ṯuḏẖ bẖāvai sacẖ so▫ī.  Āvaṇ jāṇā nā thī▫ai sācẖī maṯ ho▫ī. ||3||

 

O (piaarey) Beloved Master, (ham) we creatures are (avganiaarey) full of faults; (sun-i = listen) this is our supplication to (too) You; please bestow Your grace because (soee) only one whom (tudh-u) You (bhaavai) are pleased with, can become like You, i.e. emulate Divine virtues.

(Aavan = coming) births and (jaana = going) deaths do not (theeai) happen to one whose (mat-i) thinking (hoee) becomes (saachi) truthful, i.e. whose life accords with Divine virtues and commands. 3.

 

ਅੰਜਨੁ ਤੈਸਾ ਅੰਜੀਐ ਜੈਸਾ ਪਿਰ ਭਾਵੈ ॥ ਸਮਝੈ ਸੂਝੈ ਜਾਣੀਐ ਜੇ ਆਪਿ ਜਾਣਾਵੈ ॥

Anjan ṯaisā anjī▫ai jaisā pir bẖāvai.  Samjẖai sūjẖai jāṇī▫ai je āp jāṇāvai.

 

A woman should (anjeeai) apply (taisa) such (anjan-u = collyrium) eye lining, i.e. wear such makeup, (jaisa) as (bhavai) pleases (pir) the husband, – we should have such conduct as is liked by the Almighty instead of engaging in rituals.

But one (soojhai) gets awareness, (samjhai) understands, and (jaaneeai) knows – what is right – (jey) if the Almighty (aap-i) IT-self (jaanaavai) gives the understanding.

 

ਆਪਿ ਜਾਣਾਵੈ ਮਾਰਗਿ ਪਾਵੈ ਆਪੇ ਮਨੂਆ ਲੇਵਏ ॥ ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਕੀਮਤਿ ਕਉਣ ਅਭੇਵਏ ॥

Āp jāṇāvai mārag pāvai āpe manū▫ā lev▫e. Karam sukaram karā▫e āpe kīmaṯ ka▫uṇ abẖeva▫e.

 

(Aap-i = self) the Almighty IT-self (jaanavi) gives the understanding, (paavai) puts one (maarag-i) on track and (aapey) IT-self (leyvaey = takes, manuaa = mind) motivates to devotion.

The Almighty IT-self (karaaey) causes to do (karam = deeds) evil deeds and (sukaram) good deeds; (kaun = who?) no one can (keemat-i = price) appraise/know the ways of (abheyvaey) the unknowable mysterious Master. (Note: Japji Paurris 17 and 18 elaborate this).

 

ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ॥ ਅੰਜਨੁ ਨਾਮੁ ਤਿਸੈ ਤੇ ਸੂਝੈ ਗੁਰ ਸਬਦੀ ਸਚੁ ਜਾਨਿਆ ॥੪॥

Ŧanṯ manṯ pakẖand na jāṇā rām riḏai man māni▫ā.  Anjan nām ṯisai ṯe sūjẖai gur sabḏī sacẖ jāni▫ā. ||4||

 

I do not (jaana) know (tant-u = tantra) worship of Shakti and animal sacrifices etc. (mant-u = mantras) what to recite, or (paakhandd-u) pretend, but I keep (raam) the Almighty (ridai) in mind so that (man-u) the mind (maaniaa) is in tune is what the Master approves.

Wearing (anjan-u = collyrium/eye lining) makeup of Naam, i.e. the way of living by Naam (soojhai) is understood (tey) from (tisai) that person who (jaaniaa) has known (sach-u) the Eternal (sabdi = through word) with teachings of the guru. 4.

 

ਸਾਜਨ ਹੋਵਨਿ ਆਪਣੇ ਕਿਉ ਪਰ ਘਰ ਜਾਹੀ ॥ ਸਾਜਨ ਰਾਤੇ ਸਚ ਕੇ ਸੰਗੇ ਮਨ ਮਾਹੀ ॥

Sājan hovan āpṇe ki▫o par gẖar jāhī.  Sājan rāṯe sacẖ ke sange man māhī.

 

If (saajan = friend) the Almighty (hovan-i) is present (aapney = own) in mind then (kiau = why?) one does not (jaahi) go to search (par = other’s, ghar = house) elsewhere.

Those (raatey) imbued with love of (saajan) the friend, (sach-u = Eternal) the Almighty, find IT (sangey) with them (maahi) in (man) the mind.

 

ਮਨ ਮਾਹਿ ਸਾਜਨ ਕਰਹਿ ਰਲੀਆ ਕਰਮ ਧਰਮ ਸਬਾਇਆ ॥ ਅਠਸਠਿ ਤੀਰਥ ਪੁੰਨ ਪੂਜਾ ਨਾਮੁ ਸਾਚਾ ਭਾਇਆ ॥

Man māhi sājan karahi ralī▫ā karam ḏẖaram sabā▫i▫ā.  Asṯẖaṯẖ ṯirath punn pūjā nām sācẖā bẖā▫i▫ā.

 

They (karey raleeaa = make merry) are happy with (saajan) the Almighty (maah-i) in (man) mind; (sabaaiaa) all the (dharam) religious (karam) rituals to please it are deemed done, i.e. are unnecessary.

People go to take baths at (atthsatth-i = the sixty eight) all (teerath) pilgrimages, and do perceived (pu’nn) good deeds like giving charities and performing (pooja) worships – to please God, but what is needed is (bhaaiaa = love) to practice Naam of (saachaa) the Eternal.

 

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ਆਪਿ ਸਾਜੇ ਥਾਪਿ ਵੇਖੈ ਤਿਸੈ ਭਾਣਾ ਭਾਇਆ ॥ ਸਾਜਨ ਰਾਂਗਿ ਰੰਗੀਲੜੇ ਰੰਗੁ ਲਾਲੁ ਬਣਾਇਆ ॥੫॥

Āp sāje thāp vekẖai ṯisai bẖāṇā bẖā▫i▫ā.  Sājan rāʼng rangīlṛe rang lāl baṇā▫i▫ā. ||5||

 

(Aap-i = self) the Almighty (saajey) creates, (thaapi = establishes) locates and gives tasks to the creatures and (veykhai) watches them; one to whom (bhaana) the will of (tisai = that) the Almighty (bhaaiaa) is agreeable, is (rangeelrrey) imbued (rang-i) with love of (saajan) the Almighty-friend; s/he (banaaiaa = makes) develops (rang-u) love for (laal-u) the Beloved Almighty. 5.

 

ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥ ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥

Anḏẖā āgū je thī▫ai ki▫o pāḏẖar jāṇai.  Āp musai maṯ hocẖẖī▫ai ki▫o rāhu pacẖẖāṇai.

 

(Jey) if (aagoo) a leader (theeai) be (andhaa) blind (kiau = how?) s/he cannot (jaanai) know (paadhar-u = plain) the right way, i.e. if a religious teacher is ignorant s/he cannot lead on the path to the Almighty.

S/he (aap-i) him/her-self (musai = cheated) goes the wrong way because of (hochheeai = hollow) little (mat-i) understanding, so (kiau) how can s/he (pachhaanai = recognize) understand (raah) the path to the Almighty – and guide the disciples.

 

ਕਿਉ ਰਾਹਿ ਜਾਵੈ ਮਹਲੁ ਪਾਵੈ ਅੰਧ ਕੀ ਮਤਿ ਅੰਧਲੀ ॥ ਵਿਣੁ ਨਾਮ ਹਰਿ ਕੇ ਕਛੁ ਨ ਸੂਝੈ ਅੰਧੁ ਬੂਡੌ ਧੰਧਲੀ ॥

Ki▫o rāhi jāvai mahal pāvai anḏẖ kī maṯ anḏẖlī.  viṇ nām har ke kacẖẖ na sūjẖai anḏẖ būdou ḏẖanḏẖlī.

 

(Mat-i) thinking of (andh = blind) an ignorant leader is (andhuli = blind) direction-less, so s/he (kio = how?) cannot (jaavai) go on the desired (raah-i) path and (paavai) find (mahal-u = palace) the Almighty.

One can (soojhai) see/find (kachh-u na) nothing (vin-u) without awareness of (naam) virtues and commands of (har-i) the Almighty – and doing what we are here for; (andh-u = blind) the ignorant person (booddou = drowns) remains entangled in unproductive (dhandhli) pursuits.

 

ਦਿਨੁ ਰਾਤਿ ਚਾਨਣੁ ਚਾਉ ਉਪਜੈ ਸਬਦੁ ਗੁਰ ਕਾ ਮਨਿ ਵਸੈ ॥ ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਰਾਹੁ ਪਾਧਰੁ ਗੁਰੁ ਦਸੈ ॥੬॥

Ḏin rāṯ cẖānaṇ cẖā▫o upjai sabaḏ gur kā man vasai.  Kar joṛ gur pėh kar binanṯī rāhu pāḏẖar gur ḏasai. ||6||

 

When (sabad-u = word) teachings (ka) of (gur) the guru (vasai = abides) are kept (man-i) in mind, then there is (chaanan-u = light) enlightenment (raat-i) night and (din-u) day, and (chaau) fondness for the Almighty (upjai) develops.

Therefore we should, (jorr-i) with folded (kar) hands, i.e. humbly, (kar-i) make (binanti) supplication (pah-i) to the guru to guide; (gur-u) the guru (dasai = tells) shows (paadhaar-u = plain) the right (raah-u = path) way of living by Naam. 6. 

 

ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥ ਕਿਸੁ ਪਹਿ ਖੋਲ੍ਹ੍ਹਉ ਗੰਠੜੀ ਦੂਖੀ ਭਰਿ ਆਇਆ ॥

Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā.  Kis pėh kẖolĥa▫o ganṯẖ▫ṛī ḏūkẖī bẖar ā▫i▫ā.

 

(Jey) if (man-u) mind (theeai) becomes (pardeysi) alien, then (sabh-u) the whole (deys-u) country is (praaia) alien, i.e. if one forgets the Almighty then one is deprived of the ultimate source of solace.

(Pah-i) before (kis-u) whom do I (kholhau) open my (gantthri) bundle of woes; everyone (bhar-i aaiaa) is filled with (dookhi) misery – seems alienated from God.

                                                                                                               

ਦੂਖੀ ਭਰਿ ਆਇਆ ਜਗਤੁ ਸਬਾਇਆ ਕਉਣੁ ਜਾਣੈ ਬਿਧਿ ਮੇਰੀਆ ॥ ਆਵਣੇ ਜਾਵਣੇ ਖਰੇ ਡਰਾਵਣੇ ਤੋਟਿ ਨ ਆਵੈ ਫੇਰੀਆ ॥

Ḏūkẖī bẖar ā▫i▫ā jagaṯ sabā▫i▫ā ka▫uṇ jāṇai biḏẖ merī▫ā.  Āvṇe jāvṇe kẖare darāvaṇe ṯot na āvai ferī▫ā.

 

(Sabaaiaa) the whole (jagat-u) world (bhar-i aaiaa) is filled (dookhi) with miseries; who (jaanai = knows) cares for (meyria) my (bidh-i = state) problems?

Everyone is in (kharey) the highly (ddaraavney) dreadful state – of cycles of births and deaths; there is no (tott-i) end to these (phereeaa) cycles.

 

ਨਾਮ ਵਿਹੂਣੇ ਊਣੇ ਝੂਣੇ ਨਾ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥੭॥

Nām vihūṇe ūṇe jẖūṇe nā gur sabaḏ suṇā▫i▫ā.  Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā. ||7||

 

Those (vihooney = without) who do not live by Naam, are (ooney = hollow) bereft of virtues and (jhooney) sad; they have not (sunaaiaa = caused to hear) received (sabad-u = word) guidance (gur-i) from the guru.

Indeed, (jey) if my (man-u) mind (theeai) becomes (pardeysi) alien, i.e. forgets the Almighty and looks to others, then (sabh-u = all, deys-u = country) everyone is (praaia) alien, i.e. none is concerned with me.  7.

 

ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਪੁਰਿ ਲੀਣਾ ॥ ਸੇਵਕੁ ਸੇਵਾ ਤਾਂ ਕਰੇ ਸਚ ਸਬਦਿ ਪਤੀਣਾ ॥

Gur mahlī gẖar āpṇai so bẖarpur līṇā.  Sevak sevā ṯāʼn kare sacẖ sabaḏ paṯīṇā.

 

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master.

(Seyvak-u) a servant/devotee (seyva karey) serves/obeys (taa-n) only then when s/he (pateena = satisfied) accepts (sabad-i = of word) commands of (sach) the Eternal.

 

ਸਬਦੇ ਪਤੀਜੈ ਅੰਕੁ ਭੀਜੈ ਸੁ ਮਹਲੁ ਮਹਲਾ ਅੰਤਰੇ ॥ ਆਪਿ ਕਰਤਾ ਕਰੇ ਸੋਈ ਪ੍ਰਭੁ ਆਪਿ ਅੰਤਿ ਨਿਰੰਤਰੇ ॥

Sabḏe paṯījai ank bẖījai so mahal mėhlā anṯre.  Āp karṯā kare so▫ī parabẖ āp anṯ niranṯre.

 

One who (pateejai) accepts (sabdai = of word) Divine commands, his/her (ank-u = body) being (bheejai = is rinsed) is imbued with love of, and finds (su) that, (mahal) Almighty (antrey) within the (mahlaa = body palace) mind.

This happens when (soee) the One (karta) Creator (aap-i) IT-self (karey = does) causes this to happen; (prabh-u) the Almighty (aap-i) IT-self is (nirantrey = without a gap) continuously present (ant-i) till the end – and helps.

 

ਗੁਰ ਸਬਦਿ ਮੇਲਾ ਤਾਂ ਸੁਹੇਲਾ ਬਾਜੰਤ ਅਨਹਦ ਬੀਣਾ ॥ ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥੮॥

Gur sabaḏ melā ṯāʼn suhelā bājanṯ anhaḏ bīṇā.  Gur mahlī gẖar āpṇai so bẖaripur līṇā. ||8||

 

When one (meyla = meeting) finds the Almighty (sabad-i = through the word) with guidance of (gur) the guru, (taa-n) then s/he is (suheyla = comfortable) at peace; (beenaa = stringed musical instrument) celestial music then (anhad) incessantly (baajant) plays within, i.e. one remains connected with the Almighty within.

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master, i.e. does not look elsewhere. 8.

 

ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰਿ ਵੇਖੈ ਸੋਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਜੇ ਲੋਚੈ ਕੋਈ ॥

Kīṯā ki▫ā salāhī▫ai kar vekẖai so▫ī.  Ŧā kī kīmaṯ na pavai je locẖai ko▫ī.

 

We (kiaa = why?) should not (saalaaheeai) praise (keeta) the created, i.e. any person – for gaining favor; (soee) the One Creator (kar-i) creates, (veykhai) watches and looks after.

(Ta ki) IT’s (keemat-i = price) worth cannot (pavai = be put) be estimated (jey) if (koee) someone (lochai) yearns to know – and tries.

 

ਕੀਮਤਿ ਸੋ ਪਾਵੈ ਆਪਿ ਜਾਣਾਵੈ ਆਪਿ ਅਭੁਲੁ ਨ ਭੁਲਏ ॥ ਜੈ ਜੈ ਕਾਰੁ ਕਰਹਿ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਮੁਲਏ ॥

Kīmaṯ so pāvai āp jāṇāvai āp abẖul na bẖul▫e.  Jai jai kār karahi ṯuḏẖ bẖāvėh gur kai sabaḏ amula▫e.

 

Only (so) that person (paavai = puts, keemat-i = price) knows the worth of the Almighty whom IT (aap-i) IT-self (jaanaavai) makes aware; that person does not go wrong because (aap-i = self) the Almighty within is (abhul-u) unerring and (abhulaey) does not err.

Those who (jai jai kaar-u = glorification, karey = do) glorify You, i.e. remember and live by Divine virtues and commands, guided by (amulaey) the priceless (sabad-i) teachings of the guru, (bhaavah-i) are liked by (tudh-u) You, o Almighty.

 

ਹੀਣਉ ਨੀਚੁ ਕਰਉ ਬੇਨੰਤੀ ਸਾਚੁ ਨ ਛੋਡਉ ਭਾਈ ॥ ਨਾਨਕ ਜਿਨਿ ਕਰਿ ਦੇਖਿਆ ਦੇਵੈ ਮਤਿ ਸਾਈ ॥੯॥੨॥੫॥

Hīṇa▫o nīcẖ kara▫o benanṯī sācẖ na cẖẖoda▫o bẖā▫ī.  Nānak jin kar ḏekẖi▫ā ḏevai maṯ sā▫ī. ||9||2||5||

 

Being (heenau) bereft of virtues, my conduct is (neech-u = low) unbecoming, but I (karau) make this (beynanti) supplication; please be kind to enable that I never (chhoddau) leave sanctuary of You, (saach-u) the Eternal, o (bhaaee) my dear.

The Creator (jin-i) who (kar-i) creates and (deykhia) looks after, (saaee) that Master also (deyvai) gives the good (mat-i) sense – to live by Naam, says Guru Nanak. 9. 2. 5.