SGGS pp 1048-1050, Maaroo M: 3, Solahey 5-6.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਸਚੁ ਸਾਲਾਹੀ ਗਹਿਰ ਗੰਭੀਰੈ ॥ ਸਭੁ ਜਗੁ ਹੈ ਤਿਸ ਹੀ ਕੈ ਚੀਰੈ ॥ ਸਭਿ ਘਟ ਭੋਗਵੈ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਆਪੇ ਸੂਖ ਨਿਵਾਸੀ ਹੇ ॥੧॥

Mārū mėhlā 3.  Sacẖ sālāhī gahir gambẖīrai.  Sabẖ jag hai ṯis hī kai cẖīrai.  Sabẖ gẖat bẖogvai saḏā ḏin rāṯī āpe sūkẖ nivāsī he. ||1||

 

Composition of the third Guru in Raga Maaroo. I (saalaahi = praise) acknowledge and obey (sach-u) the Eternal Master who is (gahir) deep and (gambheerai) profound in virtues. (Sabh-u) the whole (jag-u) world is under (tis-u = that) IT’s (cheerai) domain (hi) alone.

IT (bhogvai = enjoys) is present in (sabh-i) all (ghatt) bodies/things (din) day and (raati) night; is (aapey) IT-self (nivaasi = resident, sookh = comfort/peace) in one stable/unchanging state. 1.

 

ਸਚਾ ਸਾਹਿਬੁ ਸਚੀ ਨਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਈ ॥ ਆਪੇ ਆਇ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਤੂਟੀ ਜਮ ਕੀ ਫਾਸੀ ਹੇ ॥੨॥

Sacẖā sāhib sacẖī nā▫ī.  Gur parsādī man vasā▫ī.  Āpe ā▫e vasi▫ā gẖat anṯar ṯūtī jam kī fāsī he. ||2||

 

(Sahib-u) Master is (sacha) Eternal and has (sachi) eternal (naaee) writ/authority. We should (vasaaee = cause to reside) keep IT (mann-i) in mind and obey (parsaadi) with grace/guidance of (gur) the guru.

IT graciously (aaey) comes and (vasiaa) resides (antar-i) in (ghatt) body/mind – then one lives by IT’s virtues and commands, commits no transgressions, and – (phaasi) the noose (ki) of (jam) the agent of Divine justice is (tootti = broken) obviated. 2.

 

ਕਿਸੁ ਸੇਵੀ ਤੈ ਕਿਸੁ ਸਾਲਾਹੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸਾਲਾਹੀ ॥ ਸਚੈ ਸਬਦਿ ਸਦਾ ਮਤਿ ਊਤਮ ਅੰਤਰਿ ਕਮਲੁ ਪ੍ਰਗਾਸੀ ਹੇ ॥੩॥

Kis sevī ṯai kis sālāhī.  Saṯgur sevī sabaḏ sālāhī.  Sacẖai sabaḏ saḏā maṯ ūṯam anṯar kamal pargāsī he. ||3||

 

Question: (Kis-u = by what method) how should we (seyvi = serve) obey and (kis-u) with what words should we (saalaahi) praise the Master?

Answer: (Seyvi) obey (satigur-u) the true guru – who guides how to live by Divine commands and (saalaahi) praise (sabad-i) with words of the guru – Gurbani.

(Mat-i) the mind is (sadaa) ever (ootam) sublime with awareness (sabadai = of Word) of commands (sachai) of the Eternal; and (kamal-u) the lotus flower (pragaasi) blossoms (anatar-i) within, i.e. the mind is revitalized to live by the Sabad – Divine commands. 3.

 

ਦੇਹੀ ਕਾਚੀ ਕਾਗਦ ਮਿਕਦਾਰਾ ॥ ਬੂੰਦ ਪਵੈ ਬਿਨਸੈ ਢਹਤ ਨ ਲਾਗੈ ਬਾਰਾ ॥ ਕੰਚਨ ਕਾਇਆ ਗੁਰਮੁਖਿ ਬੂਝੈ ਜਿਸੁ ਅੰਤਰਿ ਨਾਮੁ ਨਿਵਾਸੀ ਹੇ ॥੪॥

Ḏehī kācẖī kāgaḏ mikḏārā.  Būnḏ pavai binsai dẖahaṯ na lāgai bārā.  Kancẖan kā▫i▫ā gurmukẖ būjẖai jis anṯar nām nivāsī he. ||4||

 

(Deyhi) the body is (kaachi = im-permanent) perishable (mikdaara) like (kaagad/kaagaz) paper; if (boond = drop) a liquid (pavai) falls, (na laagai) it takes no (baara) time for the paper (ddhahat = fall) to be spoilt and (binsai) destroyed; similarly the body withers when it falls prey to temptations.

But (kaaiaa) the body (gurmukh-i) of one who (boojahai) understands and follows the guru’s teachings is like (kanchan) gold – free of vices; (naam-u) Divine virtues and commands are (nivaasi = resident, antar-i = within) remembered and practiced by him/her. 4.

 

Note: The Brahmin makes an exclusive (chauka) cooking area and draws (kaara) a line round it where no one else can enter and defile it. He believes the food thus cooked is (pavitr) sacred. This is used as metaphor in the stanza below wherein the mind is taken as the cooking area and consciousness/alertness to vices the line round it. The thoughts and actions of such a person are free of vices.

 

ਸਚਾ ਚਉਕਾ ਸੁਰਤਿ ਕੀ ਕਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਭੋਜਨੁ ਸਚੁ ਆਧਾਰਾ ॥ ਸਦਾ ਤ੍ਰਿਪਤਿ ਪਵਿਤ੍ਰੁ ਹੈ ਪਾਵਨੁ ਜਿਤੁ ਘਟਿ ਹਰਿ ਨਾਮੁ ਨਿਵਾਸੀ ਹੇ ॥੫॥

Sacẖā cẖa▫ukā suraṯ kī kārā.  Har nām bẖojan sacẖ āḏẖārā.  Saḏā ṯaripaṯ paviṯar hai pāvan jiṯ gẖat har nām nivāsī he. ||5||

 

(Sachaa = true) a clean (chauka = cooking area) mind with (kaaraa = line) alertness of (surat-i) consciousness; (bhojan-u) the food so cooked – the thoughts generated are in accordance with – (naam-u) virtues and commands of (har-i) the Almighty and provide (sach-u) the true (aadhaara = support) sustenance.

(Ghatt-i) mind/body in (jit-u) which Naam of the Almighty (navaasi = resident) is present is (sadaa) ever (tripat-i) satiated and (pavitr-u paavan-u = sacred) free of vices. 5.

 

ਹਉ ਤਿਨ ਬਲਿਹਾਰੀ ਜੋ ਸਾਚੈ ਲਾਗੇ ॥ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਅਨਦਿਨੁ ਜਾਗੇ ॥ ਸਾਚਾ ਸੂਖੁ ਸਦਾ ਤਿਨ ਅੰਤਰਿ ਰਸਨਾ ਹਰਿ ਰਸਿ ਰਾਸੀ ਹੇ ॥੬॥

Ha▫o ṯin balihārī jo sācẖai lāge.  Har guṇ gāvahi an▫ḏin jāge.  Sācẖā sūkẖ saḏā ṯin anṯar rasnā har ras rāsī he. ||6||

 

(Hau) I (balihaari = am sacrifice) adore (tin) those (jo) who (laagey) apply themselves – to commands of – (saachai) the Eternal. They (gaavah-i = sing) praise and emulate (gun) virtues of (har-i) the Almighty and are (andin-u = everyday) ever (jaagey = awake) alert to temptations.

They (sadaa) ever have (saachaa) true (sookh-u) peace (antar-i) within (tin) them and their (rasna) tongue (raasi) relishes (ras-i) the elixir – singing praises – of the Almighty. 6.

 

ਹਰਿ ਨਾਮੁ ਚੇਤਾ ਅਵਰੁ ਨ ਪੂਜਾ ॥ ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭੁ ਸਚੁ ਦਿਖਾਇਆ ਸਚੈ ਨਾਮਿ ਨਿਵਾਸੀ ਹੇ ॥੭॥

Har nām cẖeṯā avar na pūjā.  Ėko sevī avar na ḏūjā.  Pūrai gur sabẖ sacẖ ḏikẖā▫i▫ā sacẖai nām nivāsī he. ||7||

 

I (cheyta) remember Naam of the Almighty – this is worship for me – and engage in no (avar-u) other (pooja) worship – rituals like offering flowers and lighting lamps. I (seyvi = serve) obey (eko) only the One Master and (na avar-u, dooja = no second) none else.

(Poorai) the perfect (gur-i) guru (dikhaaiaa) has shown the presence of (sach-u) the Eternal (sab-u) everywhere; and my mind (nivaasi = resident) remains engaged (naam-i) in practice of virtues and commands (sachai) the Eternal 7.

 

ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਜੋਨੀ ਫਿਰਿ ਫਿਰਿ ਆਇਆ ॥ ਆਪਿ ਭੂਲਾ ਜਾ ਖਸਮਿ ਭੁਲਾਇਆ ॥ ਹਰਿ ਜੀਉ ਮਿਲੈ ਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਚੀਨੈ ਸਬਦੁ ਅਬਿਨਾਸੀ ਹੇ ॥੮॥

Bẖaram bẖaram jonī fir fir ā▫i▫ā.  Āp bẖūlā jā kẖasam bẖulā▫i▫ā.  Har jī▫o milai ṯā gurmukẖ būjẖai cẖīnai sabaḏ abẖināsī he. ||8||

 

The soul (aaiaa = comes) gets human birth after (bhram-i bhram-i = having wandered) being through numerous (joni) life forms (phir-i phir-i) again and again. The soul either (bhoolaa) strays (aap-i) itself (jaa) or (bhulaaiaa) is caused to stray (khasam-i) by the Master.

When one (gurmukh-i) who follows the guru (milai) finds (jeeo) the revered (har-i) Almighty, s/he (boojhai) recognizes IT, and (cheenai) understands (sabad-u = Word) commands of (abinaasi) the Eternal – and complies with them. 8.

 

ਕਾਮਿ ਕ੍ਰੋਧਿ ਭਰੇ ਹਮ ਅਪਰਾਧੀ ॥ ਕਿਆ ਮੁਹੁ ਲੈ ਬੋਲਹ ਨਾ ਹਮ ਗੁਣ ਨ ਸੇਵਾ ਸਾਧੀ ॥ ਡੁਬਦੇ ਪਾਥਰ ਮੇਲਿ ਲੈਹੁ ਤੁਮ ਆਪੇ ਸਾਚੁ ਨਾਮੁ ਅਬਿਨਾਸੀ ਹੇ ॥੯॥

Kām kroḏẖ bẖare ham aprāḏẖī.  Ki▫ā muhu lai bolah nā ham guṇ na sevā sāḏẖī.  Har jī▫o milai ṯā gurmukẖ būjẖai cẖīnai sabaḏ abẖināsī he. ||8||

 

(Ham) we (apraadhi = guilty) transgressors are (bharey) smeared (kaam-i) with lust and (krodh-i) wrath – and forget the Master. (Lai = taking) with (kiaa) what (muh-u) face can we (bolah-i = speak) ask for anything, when we neither have any (gun) virtue nor (saadhi) practice (seyva = service) obedience to the Creator?

O (Abinaasi) Eternal Master, we are (dubdey = sinking, paathar = stones) weighed down by vices and cannot overcome them; (tum) You (aap-i) Yourself please show grace and (meyl-i laihu) unite with You, by causing us to obey Your (saach-u) eternal (naam-u) commands. 9.

 

ਨਾ ਕੋਈ ਕਰੇ ਨ ਕਰਣੈ ਜੋਗਾ ॥ ਆਪੇ ਕਰਹਿ ਕਰਾਵਹਿ ਸੁ ਹੋਇਗਾ ॥ ਆਪੇ ਬਖਸਿ ਲੈਹਿ ਸੁਖੁ ਪਾਏ ਸਦ ਹੀ ਨਾਮਿ ਨਿਵਾਸੀ ਹੇ ॥੧੦॥

Nā ko▫ī kare na karṇai jogā.  Āpe karahi karāvėh so ho▫igā.  Āpe bakẖas laihi sukẖ pā▫e saḏ hī nām nivāsī he. ||10||

 

Neither (koi) anyone (karey) does anything nor is (joga) capable (karnai) to do anything. Only (su) that (huiga) shall happen what You (aapey) Yourself (karah-i) do or (karaavah-i) cause the creatures to do, o Almighty.

One on whom You (bakhas-i laih-i) bestow grace, s/he is (sad hi) forever (nivaasi = resident/be in remembrance) obedient to (naam-i) Naam and (paaey) experiences (sukh-u) peace. 10.

 

ਇਹੁ ਤਨੁ ਧਰਤੀ ਸਬਦੁ ਬੀਜਿ ਅਪਾਰਾ ॥ ਹਰਿ ਸਾਚੇ ਸੇਤੀ ਵਣਜੁ ਵਾਪਾਰਾ ॥ ਸਚੁ ਧਨੁ ਜੰਮਿਆ ਤੋਟਿ ਨ ਆਵੈ ਅੰਤਰਿ ਨਾਮੁ ਨਿਵਾਸੀ ਹੇ ॥੧੧॥

Ih ṯan ḏẖarṯī sabaḏ bīj apārā.  Har sācẖe seṯī vaṇaj vāpārā.  Sacẖ ḏẖan jammi▫ā ṯot na āvai anṯar nām nivāsī he. ||11||

 

Treat (ih-u) this human (tan-u) body as (dharti) the soil and sow (beej-i) the seed of obedience to (sabad-u) commands of (apaara) the Infinite. Or to put it another way do (vanaj-u vaapaara) business (seyti) with the capital of, i.e. conduct the self by virtues and commands of (sachey) the Eternal (har-i) Almighty.

With this there (na aavai) occurs no (tott-i) shortage of (sach-u) the true (dhan-u) wealth (jammiaa = crop gown on the soil) so obtained as Naam (nivaasi) abides (antar-i) within. 11.

 

ਹਰਿ ਜੀਉ ਅਵਗਣਿਆਰੇ ਨੋ ਗੁਣੁ ਕੀਜੈ ॥ ਆਪੇ ਬਖਸਿ ਲੈਹਿ ਨਾਮੁ ਦੀਜੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਪਤਿ ਪਾਏ ਇਕਤੁ ਨਾਮਿ ਨਿਵਾਸੀ ਹੇ ॥੧੨॥

Har jī▫o avgaṇi▫āre no guṇ kījai.  Āpe bakẖas laihi nām ḏījai.  Gurmukẖ hovai so paṯ pā▫e ikaṯ nām nivāsī he. ||12||

 

O (jeeo) revered (har-i) Almighty, please (keejai = do) impart (gun-u) awareness of Your virtues (no) to this (nirguniaarey) virtue-less one. I am not capable, please (bakhas-i laih-i) be gracious (aapey) Yourself and (deejaai) impart awareness of Naam.

Please lead me to the guru, for only (so) that person (paaey) receives (pat-i) the honour of Your acceptance who (hovai) is (gurmukh-i) a follower of the guru and (nivaasi) resident of, i.e. conducts the self (naam-i) by Naam. 12.

 

ਅੰਤਰਿ ਹਰਿ ਧਨੁ ਸਮਝ ਨ ਹੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੂਝੈ ਕੋਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਧਨੁ ਪਾਏ ਸਦ ਹੀ ਨਾਮਿ ਨਿਵਾਸੀ ਹੇ ॥੧੩॥

Anṯar har ḏẖan samajẖ na ho▫ī.  Gur parsādī būjẖai ko▫ī.  Gurmukẖ hovai so ḏẖan pā▫e saḏ hī nām nivāsī he. ||13||

 

(Har-i) Divine (dhan-u) wealth, i.e. awareness of Naam, is (antar-i) within but the creature does not (hoee = have, samajh = understanding) recognize it. (Koee) some rare person (boojhai) recognizes Naam within (parsaadi) with grace/guidance of (gur) the guru.

One who (hovai = be) is (gurmukh-i) the guru’s follower, (paaey) finds (so) that (dhan-u) wealth – of awareness of, and (sad hi) forever (nivaasi = resident) lives (naam-i) by Naam. 13.

 

ਅਨਲ ਵਾਉ ਭਰਮਿ ਭੁਲਾਈ ॥ ਮਾਇਆ ਮੋਹਿ ਸੁਧਿ ਨ ਕਾਈ ॥

Anal vā▫o bẖaram bẖulā▫ī.  Mā▫i▫ā mohi suḏẖ na kā▫ī.

 

(Anal) fire – of craving and jealousy – and (vaau = wind) temptations of the world-play (bhulaai) cause one to stray (bharam-i) in delusion – due to lack of Awareness of Naam. One (moh-i) attached to (maaiaa) the world-play has (na kaai = not any) no (sudh-i = consciousness) awareness of Naam.

 

Page 1049

 

ਮਨਮੁਖ ਅੰਧੇ ਕਿਛੂ ਨ ਸੂਝੈ ਗੁਰਮਤਿ ਨਾਮੁ ਪ੍ਰਗਾਸੀ ਹੇ ॥੧੪॥
Manmukẖ anḏẖe kicẖẖū na sūjẖai gurmaṯ nām pargāsī he. ||14||

 

(Kachhoo na) nothing (soojhai) is seen by (manmukh-i) a self-willed (andhey = blind) person blinded by attachment to the world-play, but (gurmat-i) the guru’s counsel (pargaasi = illumines) causes manifestation – awareness of Naam. 14.

 

ਮਨਮੁਖ ਹਉਮੈ ਮਾਇਆ ਸੂਤੇ ॥ ਅਪਣਾ ਘਰੁ ਨ ਸਮਾਲਹਿ ਅੰਤਿ ਵਿਗੂਤੇ ॥ ਪਰ ਨਿੰਦਾ ਕਰਹਿ ਬਹੁ ਚਿੰਤਾ ਜਾਲੈ ਦੁਖੇ ਦੁਖਿ ਨਿਵਾਸੀ ਹੇ ॥੧੫॥

Manmukẖ ha▫umai mā▫i▫ā sūṯe.  Apṇā gẖar na samālėh anṯ vigūṯe.  Par ninḏā karahi baho cẖinṯā jālai ḏukẖe ḏukẖ nivāsī he. ||15||

 

(Manmukh) self-willed persons – do not follow the guru and – (sootey = asleep) are inebriated with (humai) ego and (maaiaa) attachment to the world-play. They do not (samaalah-i = take hold of) aim to get to (apna = own) their real (ghar-u) house – the abode of God; they remain (vigootey) unfulfilled (ant-i) at the end, i.e. cannot attain union with the Almighty.

They (karah-i = do, ninda = slander) slander (par) others, this (bahu = great) terrible (chinta = anxiety) harmful thinking (jaalai = burns) destroys them and (nivaasi = resident) remain (dukuhey dukh-i) ever in distress. 15.

 

ਆਪੇ ਕਰਤੈ ਕਾਰ ਕਰਾਈ ॥ ਆਪੇ ਗੁਰਮੁਖਿ ਦੇਇ ਬੁਝਾਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਮਨੁ ਨਿਰਮਲੁ ਨਾਮੇ ਨਾਮਿ ਨਿਵਾਸੀ ਹੇ ॥੧੬॥੫॥

Āpe karṯai kār karā▫ī.  Āpe gurmukẖ ḏe▫e bujẖā▫ī.  Nānak nām raṯe man nirmal nāme nām nivāsī he. ||16||5||

 

Every (kaar) action we take (karaaee) is caused (kartai) by the Creator (aap-i) IT-self. (Aapey) IT-self (dey-i bujhaaee) gives understanding (gurmukh-i) of the guru’s teachings – by leading to the guru.

Those guided by the guru are (ratey) imbued (naam-i) with Naam; their (man-u) mind is (nirmal-u = free of dirt) free of vices, with (naamey) remembrance of, and they (nivaasi) live (naam-i) by Naam, says third Nanak. 16. 5.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਏਕੋ ਸੇਵੀ ਸਦਾ ਥਿਰੁ ਸਾਚਾ ॥ ਦੂਜੈ ਲਾਗਾ ਸਭੁ ਜਗੁ ਕਾਚਾ ॥ ਗੁਰਮਤੀ ਸਦਾ ਸਚੁ ਸਾਲਾਹੀ ਸਾਚੇ ਹੀ ਸਾਚਿ ਪਤੀਜੈ ਹੇ ॥੧॥

Mārū mėhlā 3.  Ėko sevī saḏā thir sācẖā.  Ḏūjai lāgā sabẖ jag kācẖā.  Gurmaṯī saḏā sacẖ sālāhī sācẖe hī sācẖ paṯījai he. ||1||

 

Composition of the third Guru in Raga Maaroo. I (seyvi = serve) acknowledge and obey (eko) the One (sadaa = ever, thir-u = stable) unchanging (saacha) Eternal Master. (Sabh-u) the whole uninformed (jag-u) world (laaga = attached) looks (doojai) to others who are (kaachaa = unbaked) unfulfilled – like gods and goddesses who act by God’s instructions.

One should (sadaa) ever (saalaahi = praise) acknowledge and obey (sach-u) the Eternal (gurmati) with the guru-given guidance; (saach-i) the Eternal (pateejai) is satisfied/happy (saachey hi) only truthful/sincere obedience. 1.

 

ਤੇਰੇ ਗੁਣ ਬਹੁਤੇ ਮੈ ਏਕੁ ਨ ਜਾਤਾ ॥ ਆਪੇ ਲਾਇ ਲਏ ਜਗਜੀਵਨੁ ਦਾਤਾ ॥ ਆਪੇ ਬਖਸੇ ਦੇ ਵਡਿਆਈ ਗੁਰਮਤਿ ਇਹੁ ਮਨੁ ਭੀਜੈ ਹੇ ॥੨॥

Ŧere guṇ bahuṯe mai ek na jāṯā.  Āpe lā▫e la▫e jagjīvan ḏāṯā.  Āpe bakẖse ḏe vadi▫ā▫ī gurmaṯ ih man bẖījai he. ||2||

 

O Almighty, (teyrey) Your (gun = virtues) benedictions are (bahuteyrey) abundant but (maai) I have not (jaata = known) understood even (eyk-u) one.  One understands these when (daata = giver) the benevolent (jagjeevan-u = life of the world) Creator (laaey laey = attaches) gives understanding of Divine virtues.

The Master (aapey) IT’-self (bakhsey) graciously (dey) gives understanding of (vadiaai) Divine virtues by leading to the guru; and (ihu = this) the human (man-u) mind (bheejai = rinsed) feels happy (gurmat-i) to follow the guru’s guidance. 2.

 

ਮਾਇਆ ਲਹਰਿ ਸਬਦਿ ਨਿਵਾਰੀ ॥ ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਹਉਮੈ ਮਾਰੀ ॥ ਸਹਜੇ ਗੁਣ ਗਾਵੈ ਰੰਗਿ ਰਾਤਾ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ਹੇ ॥੩॥

Mā▫i▫ā lahar sabaḏ nivārī.  Ih man nirmal ha▫umai mārī.  Sėhje guṇ gāvai rang rāṯā rasnā rām ravījai he. ||3||

 

When one (nivaari) sheds (lahar-i = waves of) influence of (maaiaa) the world-play (sabad-i = with the word) by submission to Divine commands; then (ih-u) this human (man-u) mind (maari) kills (haumai) ego and (nirmal-u = without dirt) becomes pure.

When (raata) imbued (rang-i) with love of the Master, one (gaavai = sings) praises and emulates (gun) Divine virtues; and ever (raveejai) remembers virtues of (raam-u) the Almighty with his/her (rasna) tongue – and emulates them. 3.

 

ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਵਿਹਾਣੀ ॥ ਮਨਮੁਖਿ ਨ ਬੂਝੈ ਫਿਰੈ ਇਆਣੀ ॥ ਜਮਕਾਲੁ ਘੜੀ ਮੁਹਤੁ ਨਿਹਾਲੇ ਅਨਦਿਨੁ ਆਰਜਾ ਛੀਜੈ ਹੇ ॥੪॥

Merī merī karaṯ vihāṇī.  Manmukẖ na būjẖai firai i▫āṇī.  Jamkāl gẖaṛī muhaṯ nihāle an▫ḏin ārjā cẖẖījai he. ||4||

 

His/her life (vihaani) passes (karat = doing) saying (meyi meyri) my and mine, i.e. being possessive about relations and material belongings, because (manmukh-i) a self-willed person – who forgets God and acts in ego – does not (boojhai) understand and (phirai = goes about) remains (iaani = ignorant) unmindful of the fact that everyone/thing one is attached to will be left behind on death.

(Aarja) life (chheejai = wearing off) is being reduced (andin-u) every day and (jamkaal-u) the agent of Divine justice (nihaaley) watches (gharri = 24 minutes, muhat-u/mahoorat = 48 minutes) all the time. 4.

 

ਅੰਤਰਿ ਲੋਭੁ ਕਰੈ ਨਹੀ ਬੂਝੈ ॥ ਸਿਰ ਊਪਰਿ ਜਮਕਾਲੁ ਨ ਸੂਝੈ ॥ ਐਥੈ ਕਮਾਣਾ ਸੁ ਅਗੈ ਆਇਆ ਅੰਤਕਾਲਿ ਕਿਆ ਕੀਜੈ ਹੇ ॥੫॥

Anṯar lobẖ karai nahī būjẖai.  Sir ūpar jamkāl na sūjẖai.  Aithai kamāṇā so agai ā▫i▫ā anṯkāl ki▫ā kījai he. ||5||

 

The human (karai = does, lobh-u = greed) craves (antar-i) within – and chases desires – but does not (boojhai) understand that these things will not accompany to the hereafter. S/he does not (soojhai = see) realize that (jamkaal) the agent of Divine justice is watching (oopar-i = over, sir = head) every deed.

What (kamaana) is done (aithey) here, (su) that (aaiaa = comes) confronts (aagai) in front, i.e. one is made aware of one’s deeds and their consequences in Divine court; (kiaa = what?) nothing (keejai) can be done (ant kaal-i = at end time) when confronted with the deeds. 5.

 

ਜੋ ਸਚਿ ਲਾਗੇ ਤਿਨ ਸਾਚੀ ਸੋਇ ॥ ਦੂਜੈ ਲਾਗੇ ਮਨਮੁਖਿ ਰੋਇ ॥ ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਖਸਮੁ ਹੈ ਆਪੇ ਆਪੇ ਗੁਣ ਮਹਿ ਭੀਜੈ ਹੇ ॥੬॥

Jo sacẖ lāge ṯin sācẖī so▫e.  Ḏūjai lāge manmukẖ ro▫e.  Ḏuhā siri▫ā kā kẖasam hai āpe āpe guṇ mėh bẖījai he. ||6||

 

Those who (laagey) apply themselves (sach-i) to the truth – are obedient to Divine commands, (tin) their (soey) reputation (saachi = true) is good – they are approved for union with the Creator. But (manmukh-i) self-willed persons who (laagey = are attached) pursue (doojai) other ideas – are rejected and (roey = wail) repent.

The Creator is (aapey) IT-self – alone – (khasam-u) the Master of (duhaa) both (siria) ends, i.e. here and the hereafter, and (bheejai) is pleased with those living (mah-i) in (gun) virtues – obedience to the Master. 6.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਜਨੁ ਸੋਹੈ ॥ ਨਾਮ ਰਸਾਇਣਿ ਇਹੁ ਮਨੁ ਮੋਹੈ ॥ ਮਾਇਆ ਮੋਹ ਮੈਲੁ ਪਤੰਗੁ ਨ ਲਾਗੈ ਗੁਰਮਤੀ ਹਰਿ ਨਾਮਿ ਭੀਜੈ ਹੇ ॥੭॥

Gur kai sabaḏ saḏā jan sohai.  Nām rasā▫iṇ ih man mohai.  Mā▫i▫ā moh mail paṯang na lāgai gurmaṯī har nām bẖījai he. ||7||

 

(Jan-u = servant) a person living (sabad-i = by the word) by teachings (kai) of (gur) the guru (sadaa) ever (sohai = looks good) receives glory. (Ihu = this) his/her (man-u) mind is (mohai) fascinated (rasaan-i) by the elixir of awareness of (naam) Divine virtues and commands.

Then (patang-u) even a bit of (mail-u) dirt of (moh) attachment to (maaiaa) the world-play – relations, wealth, status and so on – does not (laagai) touch him/her; and (gurmati) with the guru’s guidance (bheejai = rinsed) remains absorbed (naam-i) in Naam of (har-i) the Almighty. 7.

 

ਸਭਨਾ ਵਿਚਿ ਵਰਤੈ ਇਕੁ ਸੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਰਗਟੁ ਹੋਈ ॥ ਹਉਮੈ ਮਾਰਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਨਾਇ ਸਾਚੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਹੇ ॥੮॥

Sabẖnā vicẖ varṯai ik so▫ī.  Gur parsādī pargat ho▫ī.  Ha▫umai mār saḏā sukẖ pā▫i▫ā nā▫e sācẖai amriṯ pījai he. ||8||

 

(Soee = only that) only the (ik-u) one Creator (vartai) is present (vich-i) in (sabhna) all – but one does not realize. IT (hoi) becomes (pargatt = manifest) known (parsaadi) with grace/guidance of (gur) the guru.

One who (maar-i) kills (haumai) ego (sadaa) ever (paaiaa = attains) has (sukh-u) the comfort of company of the Almighty within; such a person (peejai) drinks (amrit-u) the life giving elixir (naaey = naam) of, i.e. practices, Naam (saachai) of the Eternal. 8.

 

ਕਿਲਬਿਖ ਦੂਖ ਨਿਵਾਰਣਹਾਰਾ ॥ ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਵਰਤੈ ਗੁਰਮੁਖਿ ਤਨੁ ਮਨੁ ਭੀਜੈ ਹੇ ॥੯॥

Kilbikẖ ḏūkẖ nivāraṇhārā.  Gurmukẖ sevi▫ā sabaḏ vīcẖārā.  Sabẖ kicẖẖ āpe āp varṯai gurmukẖ ṯan man bẖījai he. ||9||

 

Obedience to the Almighty (nivaaranhaara) gets rid of (kilbikh) transgressions and (dookh) faults. (Gurmukh-i) a follower of the guru (veechaara) reflects on (sabad-i = on the word) on teachings of the guru and (seyviaa = serves) obeys the Almighty.

(Gurmukh-i) it is by following the guru that (tan-u) body and (man-u) mind (bheejai) are imbued and happy to acknowledge that the Master (vartai) does (sabh-u kichh-u) everything. 9.

 

ਮਾਇਆ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰੇ ॥ ਗੁਰਮੁਖਿ ਨਿਵਾਰੈ ਸਬਦਿ ਵੀਚਾਰੇ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਨਾਮੁ ਲੀਜੈ ਹੇ ॥੧੦॥

Mā▫i▫ā agan jalai sansāre.  Gurmukẖ nivārai sabaḏ vīcẖāre.  Anṯar sāʼnṯ saḏā sukẖ pā▫i▫ā gurmaṯī nām lījai he. ||10||

 

One who does not follow the guru (jalai) burns (agan-i) in the four types of fire of (maaiaa) the world-play – Hans = envy/conflict, Heyt = attachment to transitory gains, lobh = greed and Kop = wrath/lack of tolerance (sansaarey) in the world. (Gurmukh-i) one who follows the guru (veechaarey) reflects (sabad-i = on the word) on the guru’s teachings (nivaarai) gets rid of the fire.

The latter has (saant-i) peace (antar-i) within and (sadaa) ever (paaiaa) experiences (sukh-u) comfort; s/he (leejai = utters) remembers and practices Naam (gurmati) guided by the guru. 10.

 

ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਸਣਿ ਬੈਠੇ ਜਮ ਕਾ ਭਉ ਪਾਵਹਿ ॥ ਜਮੁ ਨ ਛੋਡੈ ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਮੁਕਤਿ ਪਾਈਐ ਹਰਿ ਹਰਿ ਰਸਨਾ ਪੀਜੈ ਹੇ ॥੧੧॥

Inḏar inḏarāsaṇ baiṯẖe jam kā bẖa▫o pāvahi.  Jam na cẖẖodai baho karam kamāvėh.  Saṯgur bẖetai ṯā mukaṯ pā▫ī▫ai har har rasnā pījai he. ||11||

 

Indra – believed to be king of gods –, i.e. even powerful kings, (baitthey) sitting (indraasan-i = Indra’s seat) on their thrones, (paavah-i) have (bhau) fear of (jam) Divine justice. They are aware that (jam) Divine justice does not (chhoddai) spare – the transgressors – even if they (kamaavah-i) perform (bahu) numerous (karam) rituals.

It is only when (satigur-u) the true guru (bhettai) meets and is followed, that one (peejai) drinks (har-i har-i) the Divine elixir, i.e. remembers Naam with (rasna) the tongue and practices it, and (mukat-i) freedom from Divine justice (paaeeai) is obtained. 11.

 

ਮਨਮੁਖਿ ਅੰਤਰਿ ਭਗਤਿ ਨ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਾਂਤਿ ਸੁਖੁ ਹੋਈ ॥ ਪਵਿਤ੍ਰ ਪਾਵਨ ਸਦਾ ਹੈ ਬਾਣੀ ਗੁਰਮਤਿ ਅੰਤਰੁ ਭੀਜੈ ਹੇ ॥੧੨॥

Manmukẖ anṯar bẖagaṯ na ho▫ī.  Gurmukẖ bẖagaṯ sāʼnṯ sukẖ ho▫ī.  Paviṯar pāvan saḏā hai baṇī gurmaṯ anṯar bẖījai he. ||12||

 

(Bhagat-i = devotion) reflection on virtues of the Almighty is not (hoee) done (anatr-i = within) in the mind (manmukh-i) by one who acts by self-will. On the other hand (gurmukh-i) one who follows the guru practices (bhagat-i = devotion) obedience to the Almighty and (hoee) experiences (saant-i) peace and (sukh-u) comfort.

The latter’s (baani) speech is (sadaa) ever (pavitr paavan = sacred) free of vices; his/her (anatr-i) inner-self (bheejai) is happy. 12.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥ ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥

Barahmā bisan mahes vīcẖārī.  Ŧarai guṇ baḏẖak mukaṯ nirārī.

 

When I (beechaari) think about Brahma, (bisan-u) Vishnu and Mahesh, I find that they are (badhak) bound in (trai) the three attributes of the world-play – namely Tamas, Rajas and Saatvic; and they remain (niraari) separated, i.e. do not get, (mukat-i) freedom from them.

 

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ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਏਕੋ ਹੈ ਜਾਤਾ ਅਨਦਿਨੁ ਨਾਮੁ ਰਵੀਜੈ ਹੇ ॥੧੩॥

Gurmukẖ gi▫ān eko hai jāṯā an▫ḏin nām ravījai he. ||13||

 

(Gurmukh-i) with the guru’s guidance, I have (giaan-u – knowledge) learnt (eyko) one thing, and that is to (andin-u = everyday) ever (raveejai) remember and practice Naam – emulate virtues and obey commands of the Master. 13.

 

ਬੇਦ ਪੜਹਿ ਹਰਿ ਨਾਮੁ ਨ ਬੂਝਹਿ ॥ ਮਾਇਆ ਕਾਰਣਿ ਪੜਿ ਪੜਿ ਲੂਝਹਿ ॥ ਅੰਤਰਿ ਮੈਲੁ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਉ ਕਰਿ ਦੁਤਰੁ ਤਰੀਜੈ ਹੇ ॥੧੪॥

Beḏ paṛėh har nām na būjẖėh.  Mā▫i▫ā kāraṇ paṛ paṛ lūjẖėh.  Anṯar mail agi▫ānī anḏẖā ki▫o kar ḏuṯar ṯarījai he. ||14||

 

The Pundit (parrah-i) reads (beyd) the Vedas but does not reflect and hence not (boojhah-i) understand Naam – virtues and commands of the Almighty. He (parr-i parr-i) keeps reading but only to (loojhah-i = fights) get into arguments (kaaran-i) for (maaiaa) money.

He has (mail-u = dirt) impurity (anatar-i) within and remains (agiaani) unaware of Naam (andha = blind) being blinded by craving for money; such a person (kiau kar-i = how?) cannot (tareejai = swim) get across (dutar-u) the hard-to-cross world-ocean of vices. 14.

 

ਬੇਦ ਬਾਦ ਸਭਿ ਆਖਿ ਵਖਾਣਹਿ ॥ ਨ ਅੰਤਰੁ ਭੀਜੈ ਨ ਸਬਦੁ ਪਛਾਣਹਿ ॥ ਪੁੰਨੁ ਪਾਪੁ ਸਭੁ ਬੇਦਿ ਦ੍ਰਿੜਾਇਆ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਹੇ ॥੧੫॥

Beḏ bāḏ sabẖ ākẖ vakāṇėh.  Na anṯar bẖījai na sabaḏ pacẖẖāṇėh.  Punn pāp sabẖ beḏ driṛ▫ā▫i▫ā gurmukẖ amriṯ pījai he. ||15||

 

The Pundit (aakh-i vakhaanah-i) talks of (sabh-i) all (baad) controversial contents of (beyd) the Vedas, but one’s (antar-i) inner-self (bheejai = rinsed) is satisfied nor one (pachaanah-i = recognizes) becomes aware of Naam.

(Beyd-i) the Vedas (drirraaia) create commitment to (sabh-u) all (pun) good deeds and (paap-u) transgressions – based on superstitions. But (gurmukh-i) one who follows the guru (peejai) drinks (amrit-u) the life giving elixir, i.e. remembers and practices Naam – Divine virtues and commands. 15.

 

ਆਪੇ ਸਾਚਾ ਏਕੋ ਸੋਈ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਮਨੁ ਸਾਚਾ ਸਚੋ ਸਚੁ ਰਵੀਜੈ ਹੇ ॥੧੬॥੬॥

Āpe sācẖā eko so▫ī.  Ŧis bin ḏūjā avar na ko▫ī.  Nānak nām raṯe man sācẖā sacẖo sacẖ ravījai he. ||16||6||

 

There is (eyko = one, soee = that) only One (saacha) Eternal Master who is (aapey = self) self-existent. There is (na koee = not any) none (avar-u = else, dooja = second) other like IT.

Those (ratey) imbued (naam-i) with Naam, are (saachaa) true of (man-u) mind and (raveejai = remember) invoke (sacho sach-u) only the Eternal, says third Nanak. 16. 6.