SGGS pp 1037-1039, Maaroo M: 1, Solahey 17-18.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸੁੰਨ ਕਲਾ ਅਪਰੰਪਰਿ ਧਾਰੀ ॥ ਆਪਿ ਨਿਰਾਲਮੁ ਅਪਰ ਅਪਾਰੀ ॥ ਆਪੇ ਕੁਦਰਤਿ ਕਰਿ ਕਰਿ ਦੇਖੈ ਸੁੰਨਹੁ ਸੁੰਨੁ ਉਪਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Sunn kalā aprampar ḏẖārī.  Āp nirālam apar apārī.  Āpe kuḏraṯ kar kar ḏekẖai sunnahu sunn upā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Aprampar-i = far and still farther) the Infinite Creator (dhaari) adopted (sunn = numb-ness) the still (kalaa) state. (Apar apaari) the Infinite Master brought creation into being but (aap-i) IT-self remains (niraalam = different) untouched by it.

IT (upaaida) created (sunn = unmoving) the self (sunnhau) from IT-self and now (kar-i kar-i) creates (kudrat-i) with IT’s powers and (deykhai) watches the creation. 1.

 

ਪਉਣੁ ਪਾਣੀ ਸੁੰਨੈ ਤੇ ਸਾਜੇ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਕਾਇਆ ਗੜ ਰਾਜੇ ॥ ਅਗਨਿ ਪਾਣੀ ਜੀਉ ਜੋਤਿ ਤੁਮਾਰੀ ਸੁੰਨੇ ਕਲਾ ਰਹਾਇਦਾ ॥੨॥

Pa▫uṇ pāṇī sunnai ṯe sāje.  Sarisat upā▫e kā▫i▫ā gaṛ rāje.  Agan pāṇī jī▫o joṯ ṯumārī sunne kalā rahā▫iḏā. ||2||

 

(Paun-u) air and (paani) water have been (saajey) created (tey) from (sunnai = still state) IT-self. IT (upaaey) created (sristt-i) the universe and (kaaiaa) the body as (garr = fort) abode of (raajey = king) IT-self, IT abides in the creation and in the body/mind.

(Agan-i) fire/energy, (paani) water, i.e. the five elements including earth/clay, space and air – the physical creation – and (jeeo) soul are (tumaari) Your (jot-i) light/manifestation; You (rahaaida) remain in (sunney) still unshakeable (kalaa) state, i.e. are eternal, while the physical creation is perishable. 2.

 

ਸੁੰਨਹੁ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥ ਸੁੰਨੇ ਵਰਤੇ ਜੁਗ ਸਬਾਏ ॥ ਇਸੁ ਪਦ ਵੀਚਾਰੇ ਸੋ ਜਨੁ ਪੂਰਾ ਤਿਸੁ ਮਿਲੀਐ ਭਰਮੁ ਚੁਕਾਇਦਾ ॥੩॥

Sunnahu barahmā bisan mahes upā▫e.  Sunne varṯe jug sabā▫e.  Is paḏ vīcẖāre so jan pūrā ṯis milī▫ai bẖaram cẖukā▫iḏā. ||3||

 

The concepts of the gods Brahma, (bisan-u) Vishnu and Mahesh (upaaey) were created (sunnhu) from the eternal Creator. (Sabaaey) all (sabaaey) ages (vartey) exist (sunney) with IT’s presence.

One who (veechaarey = reflects on) understands (is-u) this (padu = status) state, (so) that person is (poora) perfect (jan-u = servant) seeker; any (bharam-u) doubt about omnipresence of the Almighty (chukaaida) ends (miliai = meeting) in company of (tis-u) that person. 3.

 

ਸੁੰਨਹੁ ਸਪਤ ਸਰੋਵਰ ਥਾਪੇ ॥ ਜਿਨਿ ਸਾਜੇ ਵੀਚਾਰੇ ਆਪੇ ॥ ਤਿਤੁ ਸਤ ਸਰਿ ਮਨੂਆ ਗੁਰਮੁਖਿ ਨਾਵੈ ਫਿਰਿ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਪਾਇਦਾ ॥੪॥

Sunnahu sapaṯ sarovar thāpe.  Jin sāje vīcẖāre āpe.  Ŧiṯ saṯ sar manū▫ā gurmukẖ nāvai fir bāhuṛ jon na pā▫iḏā. ||4||

 

(Sapat) the seven (sarovar) pools – comprising the five elements forming the body, mind and intellect – (tthaapey = established) were created (sunnhu) from the Almighty. The Creator (jin-i) who (saajey) created them (aapey) IT-self (veechaarey) considers whether the creature has lived by the attributes of the elements. (Note: Attributes of the seven are – air treats all equally, water is the source of maintenance, fire heats and destroys, earth is the epitome of tolerance and sky/space covers everything, the mind should reflect on Divine virtues and intellect helps do that).  

(Manooaa) the mind of (gurmukh-i) one who follows the guru (naavai) bathes in (tit-u) that (sar-i) sea of (sat) truth, i.e. lives by Divine virtues or commands, and is thus not (paaida) put (jon-i) in life forms (bahurr-i) again, i.e. is not reborn – and instead merges in the Creator. 4.

 

ਸੁੰਨਹੁ ਚੰਦੁ ਸੂਰਜੁ ਗੈਣਾਰੇ ॥ ਤਿਸ ਕੀ ਜੋਤਿ ਤ੍ਰਿਭਵਣ ਸਾਰੇ ॥ ਸੁੰਨੇ ਅਲਖ ਅਪਾਰ ਨਿਰਾਲਮੁ ਸੁੰਨੇ ਤਾੜੀ ਲਾਇਦਾ ॥੫॥

Sunnahu cẖanḏ sūraj gaiṇāre.  Ŧis kī joṯ ṯaribẖavaṇ sāre. Sunne alakẖ apār nirālam sunne ṯāṛī lā▫iḏā. ||5||

 

(Chand-u) the moon, (sooraj-u) sun and (gainaarey) the sky came (sunhu) from the Almighty; (Tis ki) IT’s (jot-i = light) Spirit pervades (saarey) all (tribhavan) the three regions – water, land and space -, i.e. the whole world.

The Almighty (Alakh) has no signs/physical features, is (apaar) Infinite, (sunney) in the steady state and (niraalam) untouched by the world-play – while being in it; IT (taarri = deep concentration, laaida = fixes) pays attention to the creation in IT’s (sunney) stable/eternal state. 5.

 

ਸੁੰਨਹੁ ਧਰਤਿ ਅਕਾਸੁ ਉਪਾਏ ॥ ਬਿਨੁ ਥੰਮਾ ਰਾਖੇ ਸਚੁ ਕਲ ਪਾਏ ॥ ਤ੍ਰਿਭਵਣ ਸਾਜਿ ਮੇਖੁਲੀ ਮਾਇਆ ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ॥੬॥

Sunnahu ḏẖaraṯ akās upā▫e.  Bin thammā rākẖe sacẖ kal pā▫e.  Ŧaribẖavaṇ sāj mekẖulī mā▫i▫ā āp upā▫e kẖapā▫iḏā. ||6||

 

The Creator (upaaey) created (dharat-i) the earth and (akaas-u) sky (sunhu) from IT-self; they are (raakhey) kept in their positions (bin-u) without (thammaa = pillars) support (paaey = by putting) with IT’s (sach-u) eternal (kal) powers – the Divine laws.

IT (saaj-i) created (tribhavan) the world but keeps the creaures tied with (meykhuli) the rope of (maaiaa) attachments to the world-play; (aap-i) IT-self (upaaey) creates and (khapaaida) destroys, i.e. births and deaths are in IT’s hands. 6.

 

ਸੁੰਨਹੁ ਖਾਣੀ ਸੁੰਨਹੁ ਬਾਣੀ ॥ ਸੁੰਨਹੁ ਉਪਜੀ ਸੁੰਨਿ ਸਮਾਣੀ ॥ ਉਤਭੁਜੁ ਚਲਤੁ ਕੀਆ ਸਿਰਿ ਕਰਤੈ ਬਿਸਮਾਦੁ ਸਬਦਿ ਦੇਖਾਇਦਾ ॥੭॥

Sunnahu kẖāṇī sunnahu baṇī.  Sunnahu upjī sunn samāṇī.  Uṯ▫bẖuj cẖalaṯ kī▫ā sir karṯai bismāḏ sabaḏ ḏekẖā▫iḏā. ||7||

 

(Khaani = methods of creation – anddaj – from egg, jeyraj = from womb, seytaj = sweat, utbhuj = from soil) all forms of life and their (baani = words) sounds come (sunnhu) from the Creator. All the creatures (upji) are created (sunnhu) from the Creator, and those approved (samaani) merge back (sunn-i) into the steady state.

(Kartai) the Creator (keeaa) created (chalat-u) play from (utbhuj-u) soil – as also from egg, womb and womb –; IT (deykhaida) shows (bismaad-u) the wondrous play of births and deaths – (sabad-i) by IT’s commands (sir-i = on head of) for all creatures. 7.

 

ਸੁੰਨਹੁ ਰਾਤਿ ਦਿਨਸੁ ਦੁਇ ਕੀਏ ॥ ਓਪਤਿ ਖਪਤਿ ਸੁਖਾ ਦੁਖ ਦੀਏ ॥ ਸੁਖ ਦੁਖ ਹੀ ਤੇ ਅਮਰੁ ਅਤੀਤਾ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰੁ ਪਾਇਦਾ ॥੮॥

Sunnahu rāṯ ḏinas ḏu▫e kī▫e.  Opaṯ kẖapaṯ sukẖā ḏukẖ ḏī▫e.  Sukẖ ḏukẖ hī ṯe amar aṯīṯā gurmukẖ nij gẖar pā▫iḏā. ||8||

 

The Creator (keeay = made) created (duey) both (raat-i) night and (dinas-u) day (sunnhu) from IT’s stable state. As also (opat-i = creation) births and (khapat = destruction) deaths, and (deeay) gave (sukhaa) comforts and (dukhaa) discomforts – based on past deeds.

(Gurmukh-i) those who follow the guru (amar-u = not dead) do not succumb to vices and (ateeta) remain unaffected (tey) by (sukh) comforts and (dukh) discomforts; they (paaida) find their (nij) own (ghar-u) home, i.e. stay in one steady state – to find the Almighty within. 8.

 

Page 1038

 

ਸਾਮ ਵੇਦੁ ਰਿਗੁ ਜੁਜਰੁ ਅਥਰਬਣੁ ॥ ਬ੍ਰਹਮੇ ਮੁਖਿ ਮਾਇਆ ਹੈ ਤ੍ਰੈ ਗੁਣ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋ ਤਿਉ ਬੋਲੇ ਜਿਉ ਬੋਲਾਇਦਾ ॥੯॥

Sām veḏ rig jujar atharbaṇ. Barahme mukẖ mā▫i▫ā hai ṯarai guṇ.  Ŧā kī kīmaṯ kahi na sakai ko ṯi▫o bole ji▫o bolā▫iḏā. ||9||

 

There are four (veyd-u) Vedas namely Saam, Rig, Jajur/Yajur and Atharban. (Maaiaa) the world-play of (trai) the three (gun = attributes) states – namely Tamas, Rajas, Saatvic – (hai) is the subject of these Vedas (mukh-i = in mouth) read (brahmey) by Brahma.

But (na ko = not any) no one (sakai) can (kah-i) tell, i.e. knows about, (keemat-i = price) about virtues and powers (ki = of, ta = that) the Creator; one (bolai) says – and acts – (jio) as IT (bolaaida) causes to say and act. 9.

 

ਸੁੰਨਹੁ ਸਪਤ ਪਾਤਾਲ ਉਪਾਏ ॥ ਸੁੰਨਹੁ ਭਵਣ ਰਖੇ ਲਿਵ ਲਾਏ ॥ ਆਪੇ ਕਾਰਣੁ ਕੀਆ ਅਪਰੰਪਰਿ ਸਭੁ ਤੇਰੋ ਕੀਆ ਕਮਾਇਦਾ ॥੧੦॥

Sunnahu sapaṯ pāṯāl upā▫e.  Sunnahu bẖavaṇ rakẖe liv lā▫e.  Āpe kāraṇ kī▫ā aprampar sabẖ ṯero kī▫ā kamā▫iḏā. ||10||

 

(Sapat) the seven (paataal) nether regions (uppaey) were created (sunnhu) from the Creator; IT (rakhey) keeps (bhavan = houses) all palnets in their positions/orbits and (liv laaey) pays attention to them.

O (apramapar-i) Infinite Almighty, You (aapey) Yourself (keeaa) created (kaaran-u) the creation; and (sabh-u) everyone (kamaaidaa) carries out (keeaa = doing) the tasks allotted (teyro = your) You. 10.

 

ਰਜ ਤਮ ਸਤ ਕਲ ਤੇਰੀ ਛਾਇਆ ॥ ਜਨਮ ਮਰਣ ਹਉਮੈ ਦੁਖੁ ਪਾਇਆ ॥ ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਹਰਿ ਗੁਰਮੁਖਿ ਗੁਣਿ ਚਉਥੈ ਮੁਕਤਿ ਕਰਾਇਦਾ ॥੧੧॥

Raj ṯam saṯ kal ṯerī cẖẖā▫i▫ā.  Janam maraṇ ha▫umai ḏukẖ pā▫i▫ā.  Jis no kirpā kare har gurmukẖ guṇ cẖa▫uthai mukaṯ karā▫iḏā. ||11||

 

(Raj/Rajas, tam/Tamas, sat/Sattva) the three types of ego action are (chhaaiaa) reflection of (teyri) Your powers, i.e. are caused by the Almighty. They are done (haumai) in ego and (dukh-u) the agony of (janam) births and (maran) deaths (paaiaa) is experienced.

One to (jis) whom, (har-i) the Almighty (kripa = kindness, karey = does/bestows) is kind, s/he is led to the guru and (gurmukh-i) with the guru’s guidance – overcomes the three states to attain the fourth state – and attain – (mukat-i) freedom from vices in life, and rebirth on death in (chauthey) the fourth state. 11.  

 

ਸੁੰਨਹੁ ਉਪਜੇ ਦਸ ਅਵਤਾਰਾ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਕੀਆ ਪਾਸਾਰਾ ॥ ਦੇਵ ਦਾਨਵ ਗਣ ਗੰਧਰਬ ਸਾਜੇ ਸਭਿ ਲਿਖਿਆ ਕਰਮ ਕਮਾਇਦਾ ॥੧੨॥

Sunnahu upje ḏas avṯārā.  Sarisat upā▫e kī▫ā pāsārā.  Ḏev ḏānav gaṇ ganḏẖarab sāje sabẖ likẖi▫ā karam kamā▫iḏā. ||12||

 

The (das) the ten (avtaara) incarnations of Vishnu – as believed by some – (upjey) were created (sunnhu) from the Creator, who (uppaey) created (sristt-i) the universe and (keeaa) made (paasaara) the whole expanse.

IT (saajey) created (deyv) gods, (daanav) demons, (gan) servants of the gods, (gandharb) their singers; (sabh-i) everyone (kamaaida) carries out (likhiaa = written) the laid down (karam) job. 12.

 

ਗੁਰਮੁਖਿ ਸਮਝੈ ਰੋਗੁ ਨ ਹੋਈ ॥ ਇਹ ਗੁਰ ਕੀ ਪਉੜੀ ਜਾਣੈ ਜਨੁ ਕੋਈ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਮੁਕਤਿ ਪਰਾਇਣ ਸੋ ਮੁਕਤਿ ਭਇਆ ਪਤਿ ਪਾਇਦਾ ॥੧੩॥

Gurmukẖ samjẖai rog na ho▫ī.  Ih gur kī pa▫oṛī jāṇai jan ko▫ī.  Jugah juganṯar mukaṯ parā▫iṇ so mukaṯ bẖa▫i▫ā paṯ pā▫iḏā. ||13||

 

(Gurmukh-i) one who follows the guru (samjhai) understands the allotted task, i.e. duties of human life, and is (na hovai) is not afflicted with (koi) any (rog-u = malady) vice – and hence suffering. But (koi) some rare (jan-u = servant) seeker (jaanai = knows) understands (ih = this) the (paurri = step on staircase) path taught by (gur) the guru.

This (paraain = support) means (mukat-i) of emancipation has been adopted (jugah jugantar-i) through the ages; one who follows it, (so) that person (bhaiaa) is (mukat-i) emancipated from vices in life, (paaida) receives (pat-i) honor – of union with the Almighty. 13.

 

ਪੰਚ ਤਤੁ ਸੁੰਨਹੁ ਪਰਗਾਸਾ ॥ ਦੇਹ ਸੰਜੋਗੀ ਕਰਮ ਅਭਿਆਸਾ ॥ ਬੁਰਾ ਭਲਾ ਦੁਇ ਮਸਤਕਿ ਲੀਖੇ ਪਾਪੁ ਪੁੰਨੁ ਬੀਜਾਇਦਾ ॥੧੪॥
Pancẖ ṯaṯ sunnahu pargāsā.  Ḏeh sanjogī karam abẖi▫āsā. Burā bẖalā ḏu▫e masṯak līkẖe pāp punn bījā▫iḏā. ||14||

 

(Panch) the five (tat-u) elements (pargaasa = manifested) came (sunnhu) from the Creator. (Deyh) the body is formed (sanjog) with them (abhiaasa = practice) does (karam) deeds for the allotted role in life.

(Bura) bad and (bhalaa) good deeds are (due-i) both (leekhey) written (mastak-i) on the forehead/fortune, based on past (paap-u) transgressions or (pun-u = good deed) obedience to the Almighty (beejaaida) sown, i.e. one conducts the self according to one’s nature formed based on past deeds – this is the Divine law. 14.

 

ਊਤਮ ਸਤਿਗੁਰ ਪੁਰਖ ਨਿਰਾਲੇ ॥ ਸਬਦਿ ਰਤੇ ਹਰਿ ਰਸਿ ਮਤਵਾਲੇ ॥ ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਗਿਆਨੁ ਗੁਰੂ ਤੇ ਪਾਈਐ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਇਦਾ ॥੧੫॥

Ūṯam saṯgur purakẖ nirāle.  Sabaḏ raṯe har ras maṯvāle.  Riḏẖ buḏẖ siḏẖ gi▫ān gurū ṯe pā▫ī▫ai pūrai bẖāg milā▫iḏā. ||15||

 

(Purakh) the persons who follow the teachings of (satigur) true guru are (ootam) sublime and (niraaley = different) untouched by vices. They (ratey) are imbued (sabad-i = with Divine word) with Divine commands and (matvaaley) intoxicated (ras-i) with (ras-u = relish) love for (har-i) the Almighty.

People look to attain powers (ridh-i) obtain wealth at will, (sidh-i) occult powers; they are obtained with (budh-i) understanding and (giaan-u) awareness of Naam or Divine virtues and commands (paaeeai) obtained (tey) from the guru; but only those with (poorai = perfect) good (bhaag-i) fortune (milaaida = cause to meet) are led to the guru by the Almighty. 15.

 

ਇਸੁ ਮਨ ਮਾਇਆ ਕਉ ਨੇਹੁ ਘਨੇਰਾ ॥ ਕੋਈ ਬੂਝਹੁ ਗਿਆਨੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥ ਆਸਾ ਮਨਸਾ ਹਉਮੈ ਸਹਸਾ ਨਰੁ ਲੋਭੀ ਕੂੜੁ ਕਮਾਇਦਾ ॥੧੬॥

Is man mā▫i▫ā ka▫o nehu gẖanerā.  Ko▫ī būjẖhu gi▫ānī karahu niberā.  Āsā mansā ha▫umai sahsā nar lobẖī kūṛ kamā▫iḏā. ||16||

 

(Is-u = this) the human mind has (ghaneyra = a lot) strong (neyhu) attachment (kau) with (maaiaa) the world-play. O (giaani = learned) wise persons, (koi) someone (boojhahu) understand and (karhu = do, nibeyra/nibeyrra = settlement) end this attachment.

(Nar-u) a person (lobhi = greedy) who is attached to the world-play; s/he has (aasa) expectations from others, with (mansa) wishes in mind, has (haumai) ego and (sahsa) anxiety and (kamaaida) acts to gather (koorr-u = falsehood) transitory wealth. 16.

 

ਸਤਿਗੁਰ ਤੇ ਪਾਏ ਵੀਚਾਰਾ ॥ ਸੁੰਨ ਸਮਾਧਿ ਸਚੇ ਘਰ ਬਾਰਾ ॥ ਨਾਨਕ ਨਿਰਮਲ ਨਾਦੁ ਸਬਦ ਧੁਨਿ ਸਚੁ ਰਾਮੈ ਨਾਮਿ ਸਮਾਇਦਾ ॥੧੭॥੫॥੧੭॥

Saṯgur ṯe pā▫e vīcẖārā.  Sunn samāḏẖ sacẖe gẖar bārā.  Nānak nirmal nāḏ sabaḏ ḏẖun sacẖ rāmai nām samā▫iḏā. ||17||5||17||

 

One (paaey) obtains (veechaara = thinking ability) ability to discern (tey) from teachings of (satigur) the true guru. Then one remains in (ghar baara = place) abode of (sachey) the Eternal, i.e. lives by Divine virtues and commands (sunn = numb) with undistracted (samaad-i = meditation) attention.

(Nirmal = pure) celestial (naad-u = sound, dhun-i = tune/music) music bringing (sabad-u) the Divine word plays in his/her mind, and s/he (samaaida) is absorbed in living (naam-i) by virtues and commands of (sach-u) the Eternal (raamai) all-pervasive Almighty. 17. 5. 17.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਜਹ ਦੇਖਾ ਤਹ ਦੀਨ ਦਇਆਲਾ ॥ ਆਇ ਨ ਜਾਈ ਪ੍ਰਭੁ ਕਿਰਪਾਲਾ ॥ ਜੀਆ ਅੰਦਰਿ ਜੁਗਤਿ ਸਮਾਈ ਰਹਿਓ ਨਿਰਾਲਮੁ ਰਾਇਆ ॥੧॥

Mārū mėhlā 1.  Jah ḏekẖā ṯah ḏīn ḏa▫i▫ālā.  Ā▫e na jā▫ī parabẖ kirpālā.  Jī▫ā anḏar jugaṯ samā▫ī rahi▫o nirālam rā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Jah) wherever I (deykha) look, I find (daiaala = compassionate, deen = to the poor) the Almighty present to protect humble seekers. (Kirpaala) the kind (prabh-u) Almighty does not (aaey) come and (jaaee) go, i.e. is present everywhere all the time.

(Jugat-i) the method of leading life (samaaee = contained) is present (andar-i) in (jeeaa) the creatures, i.e. the Creator guides from within, but the(raaiaa) the Sovereign King (rahio) remains (niraalam) different, i.e. not subject to these. 1.

 

ਜਗੁ ਤਿਸ ਕੀ ਛਾਇਆ ਜਿਸੁ ਬਾਪੁ ਨ ਮਾਇਆ ॥ ਨਾ ਤਿਸੁ ਭੈਣ ਨ ਭਰਾਉ ਕਮਾਇਆ ॥ ਨਾ ਤਿਸੁ ਓਪਤਿ ਖਪਤਿ ਕੁਲ ਜਾਤੀ ਓਹੁ ਅਜਰਾਵਰੁ ਮਨਿ ਭਾਇਆ ॥੨॥

Jag ṯis kī cẖẖā▫i▫ā jis bāp na mā▫i▫ā.  Nā ṯis bẖaiṇ na bẖarā▫o kamā▫i▫ā.  Nā ṯis opaṯ kẖapaṯ kul jāṯī oh ajrāvar man bẖā▫i▫ā. ||2||

 

(Jag-u) the world is (chhaaiaa = shadow) the reflection (ki) of (tis = that) the Creator (jis-u) who has no (baap-u) father and (maaiaa) mother. (Tis) IT has neither (bhain) sister nor (bhraau) brother (kamaaiaa = worker) to help, i.e. is self-existent.

(Tis-u) IT is subject neither to (opat-i) birth nor (khapat-i = destruction) death; has neither (kul) lineage nor (jaati) caste; (ohu) that (ajraavar = without old age/weakness) powerful Master is (bhaaiaa) pleasing (man-i) to the mind. 2.

 

ਤੂ ਅਕਾਲ ਪੁਰਖੁ ਨਾਹੀ ਸਿਰਿ ਕਾਲਾ ॥ ਤੂ ਪੁਰਖੁ ਅਲੇਖ ਅਗੰਮ ਨਿਰਾਲਾ ॥ ਸਤ ਸੰਤੋਖਿ ਸਬਦਿ ਅਤਿ ਸੀਤਲੁ ਸਹਜ ਭਾਇ ਲਿਵ ਲਾਇਆ ॥੩॥

Ŧū akāl purakẖ nāhī sir kālā.  Ŧū purakẖ alekẖ agamm nirālā.  Saṯ sanṯokẖ sabaḏ aṯ sīṯal sahj bẖā▫e liv lā▫i▫ā. ||3||

 

O Almighty, (too) You are (akaal) timeless, (purakh-u) all-pervasive; who does not have (kaalaa) death (sir-i) on the head, i.e. You are not subject to death. (Too) You are (purakh-u = pervasive) present in the world but (aleykh = with no writing) what IT does, is (agamm) beyond reach/comprehension; IT is (niraala) unlike the creatures – is not touched by vices.

One who (liv = attention, laaiaa = fixed) pays attention to IT’s commands (sahj bhaaey) naturally – as way of life -, lives by (sat) truth, is (santokh-i = contentment) happy in obedience (sabad-i) to Divine commands and remains (at-i = highly) completely (seetal-u = cool) at peace. 3.

 

ਤ੍ਰੈ ਵਰਤਾਇ ਚਉਥੈ ਘਰਿ ਵਾਸਾ ॥ ਕਾਲ ਬਿਕਾਲ ਕੀਏ ਇਕ ਗ੍ਰਾਸਾ ॥ ਨਿਰਮਲ ਜੋਤਿ ਸਰਬ ਜਗਜੀਵਨੁ ਗੁਰਿ ਅਨਹਦ ਸਬਦਿ ਦਿਖਾਇਆ ॥੪॥

Ŧarai varṯā▫e cẖa▫uthai gẖar vāsā.  Kāl bikāl kī▫e ik garasā.  Nirmal joṯ sarab jagjīvan gur anhaḏ sabaḏ ḏikẖā▫i▫ā. ||4||

 

The Almighty has (vartaaey = caused to happen) made the humans subject to (trai) the three states of egoistic actions; one who transcends those and (vaasa = residence) goes to (chauthey) the fourth (ghar-i = house) state; s/he (kee-ey) makes (ik = one) a (graasa) morsel of (kaal) death and (bikaal = antonym of kaal/death) birth, i.e. obviates births and deaths – and merges in the Almighty.

(Gur-i) the guru (dikhaaiaa) shows (nirmal) the pristine (jot-i = light) Spirit of (jagjeevan-u = life of the world) the Creator of (sarab) all, (sabad-i) through the word – celestial music playing (anhad) incessantly within – i.e. the guru enables to experience the Almighty within. 4.

 

ਊਤਮ ਜਨ ਸੰਤ ਭਲੇ ਹਰਿ ਪਿਆਰੇ ॥ ਹਰਿ ਰਸ ਮਾਤੇ ਪਾਰਿ ਉਤਾਰੇ ॥ ਨਾਨਕ ਰੇਣ ਸੰਤ ਜਨ ਸੰਗਤਿ ਹਰਿ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥੫॥

Ūṯam jan sanṯ bẖale har pi▫āre.  Har ras māṯe pār uṯāre.  Nānak reṇ sanṯ jan sangaṯ har gur parsādī pā▫i▫ā. ||5||

 

(Sant = saints) the seekers are (ootam) sublime and (bhaley) good (jan) people; they are (piaarey) loved by (har-i) the Almighty. They are (maatey) intoxicated with (ras-u = elixir) love (har-i) of God who (utaarey = lands, paar-i = on far shore) takes them across the world-ocean, to IT-self.

I humbly request for (sangat-i) the company of, and ability (reyn = dust of feet) to serve and follow (jan = servants) the devotees and (sant = saints) seekers, who have (paaiaa) found the Almighty (parsaadi) with grace/guidance of the guru, says Guru Nanak. 5.

 

ਤੂ ਅੰਤਰਜਾਮੀ ਜੀਅ ਸਭਿ ਤੇਰੇ ॥ ਤੂ ਦਾਤਾ ਹਮ ਸੇਵਕ ਤੇਰੇ ॥

Ŧū anṯarjāmī jī▫a sabẖ ṯere.  Ŧū ḏāṯā ham sevak ṯere.

 

O Creator, (sabh-i) all (jeea) creatures are (teyrey = your) created by You and (too) You (antarjaami) know their minds. (Too) You are (daataa = giver) the Master and (ham) we are (teyrey) Your (seyvak = servants) at Your service.

 

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ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਕ੍ਰਿਪਾ ਕਰਿ ਦੀਜੈ ਗੁਰਿ ਗਿਆਨ ਰਤਨੁ ਦੀਪਾਇਆ ॥੬॥

Amriṯ nām kirpā kar ḏījai gur gi▫ān raṯan ḏīpā▫i▫ā. ||6||

 

(Kripa kar-i) kindly (deejai = give) impart awareness of Your (amrit) life-giving (naam-u) virtues and commands by leading to the guru; (ratan-u = jewel) the valuable (giaan-u) awareness imparted (gur-i) by the guru is (deepaaiaa) the lamp to enlighten the mind. 6.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਇਹੁ ਤਨੁ ਕੀਆ ॥ ਆਤਮ ਰਾਮ ਪਾਏ ਸੁਖੁ ਥੀਆ ॥ ਕਰਮ ਕਰਤੂਤਿ ਅੰਮ੍ਰਿਤ ਫਲੁ ਲਾਗਾ ਹਰਿ ਨਾਮ ਰਤਨੁ ਮਨਿ ਪਾਇਆ ॥੭॥

Pancẖ ṯaṯ mil ih ṯan kī▫ā.  Āṯam rām pā▫e sukẖ thī▫ā.  Karam karṯūṯ amriṯ fal lāgā har nām raṯan man pā▫i▫ā. ||7||

 

The Creator made (Ihu) this (tan-u) body (keeaa = made) composed of (panch) the five (tat-u/tatv) elements – earth/clay, air, fire/energy, water and space. One who (paaey) finds (raam) the Almighty (aatam) within, (theeaa = happens) experiences (sukh-u) peace/happiness.

Good (karam kartoot-i) deeds of obedience to the Creator (laaga) bear (amrit) the sweet (phal-u) fruit; S/he (paaiaa) obtains awareness of (ratan-u = jewel) the valuable (naam) virtues and commands of (har-i) the Almighty (man-i) in the mind, i.e. finds the Creator. 7.

 

ਨਾ ਤਿਸੁ ਭੂਖ ਪਿਆਸ ਮਨੁ ਮਾਨਿਆ ॥ ਸਰਬ ਨਿਰੰਜਨੁ ਘਟਿ ਘਟਿ ਜਾਨਿਆ ॥ ਅੰਮ੍ਰਿਤ ਰਸਿ ਰਾਤਾ ਕੇਵਲ ਬੈਰਾਗੀ ਗੁਰਮਤਿ ਭਾਇ ਸੁਭਾਇਆ ॥੮॥

Nā ṯis bẖūkẖ pi▫ās man māni▫ā.  Sarab niranjan gẖat gẖat jāni▫ā.  Amriṯ ras rāṯā keval bairāgī gurmaṯ bẖā▫e subẖā▫i▫ā. ||8||

 

His/her (man) mind (maania) obeys the Almighty – lives by Naam; (tis-u = that) s/he has no (bhookh = hunger, piaas = thirst) craving for material things. S/he (jaania) recognizes (sarab) the all-pervasive (niranjan-u) pristine Master (ghatt-i ghatt-i) in every mind/body.

S/he is (raata) imbued (keyval) only with (amrit) life-giving (ras-i) elixir, i.e. love for the Almighty, and (gurmat-i) with the guru’s guidance (bhaaey subhaaiaa) naturally (bairaagi = yearns) seeks the Master. 8.

 

ਅਧਿਆਤਮ ਕਰਮ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਤਰਿ ਜਾਤੀ ॥ ਸਬਦੁ ਰਸਾਲੁ ਰਸਨ ਰਸਿ ਰਸਨਾ ਬੇਣੁ ਰਸਾਲੁ ਵਜਾਇਆ ॥੯॥

Aḏẖi▫āṯam karam kare ḏin rāṯī.  Nirmal joṯ niranṯar jāṯī.  Sabaḏ rasāl rasan ras rasnā beṇ rasāl vajā▫i▫ā. ||9||

 

S/he (karey) does (karam) deeds (adhiaatam) of the Spirit, i.e. obeys God, (din-u) day and (raati) night, (jaati = recognizes) experiences (nirmal) the pristine Divine (jot-i = light) Spirit present within (nirantar-i = without a break) all the time.

(Rasaal-u) the enjoyable (sabad-u) Divine message is (ras-i) the sweetest of all (rasan) relishes; uttering Divine virtues with (rasna) tongue gives joy like (vajaiaa) playing of (rasaal-u) a melodious (beyn-u) flute. 9.

 

ਬੇਣੁ ਰਸਾਲ ਵਜਾਵੈ ਸੋਈ ॥ ਜਾ ਕੀ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਬੂਝਹੁ ਇਹ ਬਿਧਿ ਗੁਰਮਤਿ ਹਰਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਇਆ ॥੧੦॥

Beṇ rasāl vajāvai so▫ī.  Jā kī ṯaribẖavaṇ sojẖī ho▫ī. Nānak būjẖhu ih biḏẖ gurmaṯ har rām nām liv lā▫i▫ā. ||10||

 

(Soee) that person (ja ki) who has (sojhi) awareness of God’s presence in the (tribhavan) three regions – water, land and space -, the whole world, (vajaavai) plays (rasaal) the melodious (beyn) flute, i.e. is happy to experience God everywhere.

(Boojhau) understand (ih-u) this (bidh-i) way (gurmat-i) with the guru’s counsel and (laaiaa) fix (liv) focus (naam-i) on Divine virtues and commands, says Guru Nanak. 10.

 

ਐਸੇ ਜਨ ਵਿਰਲੇ ਸੰਸਾਰੇ ॥ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਆਪਿ ਤਰਹਿ ਸੰਗਤਿ ਕੁਲ ਤਾਰਹਿ ਤਿਨ ਸਫਲ ਜਨਮੁ ਜਗਿ ਆਇਆ ॥੧੧॥

Aise jan virle sansāre.  Gur sabaḏ vicẖārėh rahėh nirāre.  Āp ṯarėh sangaṯ kul ṯārėh ṯin safal janam jag ā▫i▫ā. ||11||

 

(Aisey) such (jan) persons are (virley) rare (sansaarey) in the world; they (veechaarey) contemplate (sabad-u = word) teachings of (gur) the guru and (rahah-i) remain (niraarey) away from vices in the world-play. 

They (aap-i) themselves (tarah-i = swim) get across the world-ocean, and take with them (sangat-i) those in their company and (kul = lineage) those who follow them; (tin) their (aaiaa) coming in (janam-u) human birth (jag-i) in the world is (saphal) fruitful, i.e. they find the Almighty within. 11.

 

ਘਰੁ ਦਰੁ ਮੰਦਰੁ ਜਾਣੈ ਸੋਈ ॥ ਜਿਸੁ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਕਾਇਆ ਗੜ ਮਹਲ ਮਹਲੀ ਪ੍ਰਭੁ ਸਾਚਾ ਸਚੁ ਸਾਚਾ ਤਖਤੁ ਰਚਾਇਆ ॥੧੨॥

Gẖar ḏar manḏar jāṇai so▫ī.  Jis pūre gur ṯe sojẖī ho▫ī.  Kā▫i▫ā gaṛ mahal mahlī parabẖ sācẖā sacẖ sācẖā ṯakẖaṯ racẖā▫i▫ā. ||12||

 

Only (soee) that person (jaanai) knows (mandar-u) the palace, (ghar-u = house, dar-u = gate) the abode of the Almighty – own mind; (jis-u) who (hoi) receives (sojhi) awareness (tey) from (poorey) the perfect guru.

(Kaaiaa) the body (garr) fort is (mahal) the palace and (mahli) the Master of the palace is (saachaa) the Eternal (prabh-u) Almighty; (sach-u) the Eternal (rachaiaa) created (saachaa) the eternal (takhat-u) throne – the mind as IT’s seat. 12.

 

ਚਤੁਰ ਦਸ ਹਾਟ ਦੀਵੇ ਦੁਇ ਸਾਖੀ ॥ ਸੇਵਕ ਪੰਚ ਨਾਹੀ ਬਿਖੁ ਚਾਖੀ ॥ ਅੰਤਰਿ ਵਸਤੁ ਅਨੂਪ ਨਿਰਮੋਲਕ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਧਨੁ ਪਾਇਆ ॥੧੩॥

Cẖaṯur ḏas hāt ḏīve ḏu▫e sākẖī.  Sevak pancẖ nāhī bikẖ cẖākẖī.  Anṯar vasaṯ anūp nirmolak gur mili▫ai har ḏẖan pā▫i▫ā. ||13||

 

(Chatur = four + das = ten) the fourteen (haatt) parts – of the world, and (duey) two (deevey) lamps – the sun and moon – are (saakhi) witness; that (seyvak = servants) seekers (panch = selected ones) devotees do not (chaakhi) taste (bikh-u) vices, i.e. it has always happened.

Everyone has (anoop) the unique and (nirmolak) priceless (vast-u = substance) Naam (antar-i) within; awareness of this (har-i) Divine (dhan-u) wealth of Naam is (paaiaa) obtained on (miliai) meeting and following the guru, i.e. God is recognized within with the guru’s guidance. 13.

 

ਤਖਤਿ ਬਹੈ ਤਖਤੈ ਕੀ ਲਾਇਕ ॥ ਪੰਚ ਸਮਾਏ ਗੁਰਮਤਿ ਪਾਇਕ ॥ ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਸੀ ਸਹਸਾ ਭਰਮੁ ਚੁਕਾਇਆ ॥੧੪॥

Ŧakẖaṯ bahai ṯakẖ▫ṯai kī lā▫ik.  Pancẖ samā▫e gurmaṯ pā▫ik.  Āḏ jugāḏī hai bẖī hosī sahsā bẖaram cẖukā▫i▫ā. ||14||

 

Only one who is (laaik) worthy (ki) of (takhtai) the throne (bahai) sits (takhat-i) on the throne, i.e. unites with the Creator; s/he is one who (paaik) is recipient (gurmat-i) of the guru’s guidance and (samaaey) controls (panch) the five vices – of lust, wrath, greed, attachment to the world-play and vanity.

 S/he finds the Almighty who has existed (aad-i) from the beginning, (jugaadi) through the ages; who (hai) is now and shall (bhi) also (hosi) be forever; and thus (chukaaiaa) ends (sahsaa) anxiety and any (bharam-u) doubt about omnipresence of the Almighty to help. 14.

 

ਤਖਤਿ ਸਲਾਮੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ॥ ਇਹੁ ਸਾਚੁ ਵਡਾਈ ਗੁਰਮਤਿ ਲਿਵ ਜਾਤੀ ॥ ਨਾਨਕ ਰਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਹਰਿ ਅੰਤਿ ਸਖਾਈ ਪਾਇਆ ॥੧੫॥੧॥੧੮॥
Ŧakẖaṯ salām hovai ḏin rāṯī.  Ih sācẖ vadā▫ī gurmaṯ liv jāṯī.  Nānak rām japahu ṯar ṯārī har anṯ sakẖā▫ī pā▫i▫ā. ||15||1||18||

 

One (takhat-i) on the throne (hovai) is (salaam-u) saluted, i.e. the Almighty within is praised by him/her, (din-u) day and (raati) night. (Ihu) this (saach-u) eternal (vadaaee) glory – virtues and powers of the Almighty – is (jaati) known by paying (liv) attention (gurmat-i) to the guru’s counsel.

(Japahu) remember and obey (raam-u) the all-pervasive Master; it is (taari) the boat (tar-u = swim) to get across the world-ocean to (har-i) the Almighty who is (sakhaaee/sahaaee) helpful (ant-i) at the end – when accounts of deeds is taken and consequences imposed, says Guru Nanak. 15. 1. 18.