SGGS pp 1050-1052, Maaroo M: 3, Sohaley 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਸਚੈ ਸਚਾ ਤਖਤੁ ਰਚਾਇਆ ॥ ਨਿਜ ਘਰਿ ਵਸਿਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥ ਸਦ ਹੀ ਸਾਚੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਾਰੀ ਹੇ ॥੧॥

Mārū mėhlā 3.  Sacẖai sacẖā ṯakẖaṯ racẖā▫i▫ā.  Nij gẖar vasi▫ā ṯithai moh na mā▫i▫ā.  Saḏ hī sācẖ vasi▫ā gẖat anṯar gurmukẖ karṇī sārī he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Sachai) the Eternal Master has (rachaaiaa) created (sachaa) an eternal (takhat-u) throne, i.e. exercises absolute authority over the creation. IT (vasiaa) abides in (nij = own, ghar-i = house) in a mind which is on its own – in a steady state, (tithai = there) that mind does not have (moh-u) attachment to (maaiaa) the world-play.

Such is the mind of (gurmukh-i) one who follows the guru; (saach-u) the Eternal (sad hi) forever (vasiaa) abides (antar-i) in that (ghatt) body/mind; his/her (karni) conduct is (saari) sublime. 1. 

 

ਸਚਾ ਸਉਦਾ ਸਚੁ ਵਾਪਾਰਾ ॥ ਨ ਤਿਥੈ ਭਰਮੁ ਨ ਦੂਜਾ ਪਸਾਰਾ ॥ ਸਚਾ ਧਨੁ ਖਟਿਆ ਕਦੇ ਤੋਟਿ ਨ ਆਵੈ ਬੂਝੈ ਕੋ ਵੀਚਾਰੀ ਹੇ ॥੨॥

Sacẖā sa▫uḏā sacẖ vāpārā.  Na ṯithai bẖaram na ḏūjā pasārā.  Sacẖā ḏẖan kẖati▫ā kaḏe ṯot na āvai būjẖai ko vīcẖārī he. ||2||

 

Taking business dealings as analogy for personal conduct; one who follows the guru, his/her (sauda = merchandise) conduct and (vaapaara) dealings are (sachaa = true) according to Divine commands. There is neither (baharam-u) delusion – caused by lack of faith – nor looking to (dooja) other (paasaara = spread) people or gods/goddesses (tihai) there – by that mind.

 (Sachaa) true (dhan-u) wealth – credit of good conduct is thus – (khattiaa) earned that is helpful here and in the hereafter; and there is no (tott aavai = falls short) running out of this wealth – credit of good deeds; (ko) some (veechaari) thoughtful person (boojhai) understands this. 2.

 

ਸਚੈ ਲਾਏ ਸੇ ਜਨ ਲਾਗੇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਮਸਤਕਿ ਵਡਭਾਗੇ ॥ ਸਚੈ ਸਬਦਿ ਸਦਾ ਗੁਣ ਗਾਵਹਿ ਸਬਦਿ ਰਤੇ ਵੀਚਾਰੀ ਹੇ ॥੩॥

Sacẖai lā▫e se jan lāge.  Anṯar sabaḏ masṯak vadbẖāge.  Sacẖai sabaḏ saḏā guṇ gāvahi sabaḏ raṯe vīcẖārī he. ||3||

 

Only (sey) those (jan) persons whom (sachai) the Eternal (laaey) engages in virtuous conduct – as above – (laagey) engage in it. They have (vaddbhaagey) good fortune (mastak-i) written on the forehead, i.e. in their destiny, to keep (sabad-u) Divine commands (anatar-i = within) in mind – and obey them.

They (sadaa) ever (gaavah-i = sing) praise and emulate (gun) Divine virtues with (sachai) true (sabad-i = words) teachings of the guru; they (veechaari) reflect (sabad-i) on the guru’s teachings and are (ratey) imbued with love for (sabad-i = commands) will of the Almighty. 3.

 

ਸਚੋ ਸਚਾ ਸਚੁ ਸਾਲਾਹੀ ॥ ਏਕੋ ਵੇਖਾ ਦੂਜਾ ਨਾਹੀ ॥ ਗੁਰਮਤਿ ਊਚੋ ਊਚੀ ਪਉੜੀ ਗਿਆਨਿ ਰਤਨਿ ਹਉਮੈ ਮਾਰੀ ਹੇ ॥੪॥

Sacẖo sacẖā sacẖ sālāhī.  Ėko vekẖā ḏūjā nāhī.  Gurmaṯ ūcẖo ūcẖī pa▫oṛī gi▫ān raṯan ha▫umai mārī he. ||4||

 

I (saalaahi) praise the Almighty who (sacho = true) has existed from the beginning, (sachaa = universal truth) existed through the ages (sach-u) and shall exist in future. I (veykha) see (eyko) that One Almighty everywhere; there is none (dooja = second) other like IT.

(Gurmat-i) the guru’s counsel is (paurri) the ladder that takes one to (oocho oocchi) the highest level (giaan-i) of awareness (ratan-i = jewel) of Naam or virtues and commands of the Almighty; and (maari) kills (haumai) ego – dissuades from acting by self-will. 4.

 

ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਇਆ ॥ ਸਚੁ ਮਨਿ ਵਸਿਆ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥ ਸਚੇ ਕੀ ਸਭ ਸਚੀ ਕਰਣੀ ਹਉਮੈ ਤਿਖਾ ਨਿਵਾਰੀ ਹੇ ॥੫॥

Mā▫i▫ā moh sabaḏ jalā▫i▫ā.  Sacẖ man vasi▫ā jā ṯuḏẖ bẖā▫i▫ā.  Sacẖe kī sabẖ sacẖī karṇī ha▫umai ṯikẖā nivārī he. ||5||

 

The guru’s teachings (jalaaiaa = burns) end (moh-u) attachment to (maaiaa) the world-play (sabad-i = with the Word) by obedience to Divine commands. But (sach-u = truth) Naam (vasiaa) abides (man-i) in the mind (ja) when (tudh-u) You are (bhaaiaa) pleased, o Almighty.

(Sabh) all (karni) actions of such (sachey = truthful) an obedient person (sachi = true) accord with commands of the Master; s/he (nivaari) dispels (haumai) ego and (tikhaa = thirst) craving – from within. 5.

 

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਆਪੇ ਕੀਨਾ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨ ਹੀ ਚੀਨਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸਚੁ ਕਮਾਵੈ ਸਾਚੀ ਕਰਣੀ ਸਾਰੀ ਹੇ ॥੬॥

Mā▫i▫ā moh sabẖ āpe kīnā.  Gurmukẖ virlai kin hī cẖīnā.  Gurmukẖ hovai so sacẖ kamāvai sācẖī karṇī sārī he. ||6||

 

The Almighty (aapey) IT-self (keeni) created (sabh-u) all (moh-u) attachment. (Kin hi) only some (virlai) rare person (cheena) understands this (gurmukh-i) with the guru’s guidance – that hence attachment can only be overcome by obedience to the Master.

One who (hovai) be (gurmukh-i) a follower of the guru, (su) that person (kamaavai) practices (sach-u = truth) Divine commands; his/her (karni) conduct is (saari) sublime. 6.

 

ਕਾਰ ਕਮਾਈ ਜੋ ਮੇਰੇ ਪ੍ਰਭ ਭਾਈ ॥ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ॥ ਗੁਰਮਤਿ ਸਦ ਹੀ ਅੰਤਰੁ ਸੀਤਲੁ ਹਉਮੈ ਮਾਰਿ ਨਿਵਾਰੀ ਹੇ ॥੭॥

Kār kamā▫ī jo mere parabẖ bẖā▫ī.  Ha▫umai ṯarisnā sabaḏ bujẖā▫ī.  Gurmaṯ saḏ hī anṯar sīṯal ha▫umai mār nivārī he. ||7||

 

S/he (kamaai) does such (kaar) deeds (jo) as (bhaaee) are approved by (prabh) the Master (meyrey = my) of all. S/he (bujhaaee) quenches the fire of (haumai) ego and (trisna = thirst) craving (sabad-i = with the Word) with obedience to Divine commands – as taught by the guru.

(Gurmat-i) the guru’s counsel makes one (seetal-u = cool) at peace (sad hi) forever; because one (maar-i) kills and (nivaari) dispels (haumai) ego – acting by self-will. 7.

 

ਸਚਿ ਲਗੇ ਤਿਨ ਸਭੁ ਕਿਛੁ ਭਾਵੈ ॥ ਸਚੈ ਸਬਦੇ ਸਚਿ ਸੁਹਾਵੈ ॥ ਐਥੈ ਸਾਚੇ ਸੇ ਦਰਿ ਸਾਚੇ ਨਦਰੀ ਨਦਰਿ ਸਵਾਰੀ ਹੇ ॥੮॥

Sacẖ lage ṯin sabẖ kicẖẖ bẖāvai.  Sacẖai sabḏe sacẖ suhāvai. Aithai sācẖe se ḏar sācẖe naḏrī naḏar savārī he. ||8||

 

Those who are (lagey) engaged in living (sach-i = by truth) by Naam or Divine commands, (sabh-u kichh-u) everything (bhaavai) is likeable to (tin) them – as they see the Creator in everything/everyone. Living (sabdey = by the word) by commands (sachai) of the Eternal (suhaavai) looks good to, i.e. approved by, (sach-i) to the Eternal Master.

Those who are (saachey) of truthful conduct (aithey) here – in life – (sey) they are accepted as (saachey) truthful (dar-i) by the Divine court; (nadar-i) their outlook (savaari) is transformed (nadar-i) by Divine grace. 8.

 

ਬਿਨੁ ਸਾਚੇ ਜੋ ਦੂਜੈ ਲਾਇਆ ॥ ਮਾਇਆ ਮੋਹ ਦੁਖ ਸਬਾਇਆ ॥ ਬਿਨੁ ਗੁਰ ਦੁਖੁ ਸੁਖੁ ਜਾਪੈ ਨਾਹੀ ਮਾਇਆ ਮੋਹ ਦੁਖੁ ਭਾਰੀ ਹੇ ॥੯॥

Bin sācẖe jo ḏūjai lā▫i▫ā.  Mā▫i▫ā moh ḏukẖ sabā▫i▫ā.  Bin gur ḏukẖ sukẖ jāpai nāhī mā▫i▫ā moh ḏukẖ bẖārī he. ||9||

 

One (jo) who (laaiaa) engages the mind to (doojai) other ideas (bin-u = except) than (saachey) the Eternal; these other things are (sabaaiaa) all cause to forget the Almighty and be caught in (moh) attachment to the world-play with resultant (dukh) pain/suffering – of separation from God.

It is not (jaapai) realized as to what causes (sukh-u) discomfort/suffering or (sukh-u) comfort (bin-u) without following the guru; (moh) attachment to (maaiaa) the world-play is the cause of (bhaari = heavy/big) terrible (dukh-u) pain – of being in cycles of births and deaths. 9.

 

ਸਾਚਾ ਸਬਦੁ ਜਿਨਾ ਮਨਿ ਭਾਇਆ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨੀ ਕਮਾਇਆ ॥ ਸਚੋ ਸੇਵਹਿ ਸਚੁ ਧਿਆਵਹਿ ਸਚਿ ਰਤੇ ਵੀਚਾਰੀ ਹੇ ॥੧੦॥

Sācẖā sabaḏ jinā man bẖā▫i▫ā.  Pūrab likẖi▫ā ṯinī kamā▫i▫ā.  Sacẖo sevėh sacẖ ḏẖi▫āvahi sacẖ raṯe vīcẖārī he. ||10||

 

Those (jinaa) to whom (saachaa = true, sabad-u = word) Divine commands (bhaaiaa) appeal; (tini) they (kamaaiaa) do so according to (likhiaa) the writing on the mind (poorab-i = past) based on past deeds, i.e. it becomes their nature to obey God.

They (seyvah-i = serve) obey (dhiaavah-i) invoke (sach-u) the Eternal (sacho) Almighty alone; such (veechaari) thoughtful people are (ratey) imbued (sach-i) with the truth – living in obedience of the Almighty. 10

 

ਗੁਰ ਕੀ ਸੇਵਾ ਮੀਠੀ ਲਾਗੀ ॥ ਅਨਦਿਨੁ ਸੂਖ ਸਹਜ ਸਮਾਧੀ ॥ ਹਰਿ ਹਰਿ ਕਰਤਿਆ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਗੁਰ ਕੀ ਸੇਵ ਪਿਆਰੀ ਹੇ ॥੧੧॥

Gur kī sevā mīṯẖī lāgī.  An▫ḏin sūkẖ sahj samāḏẖī.  Har har karṯi▫ā man nirmal ho▫ā gur kī sev pi▫ārī he. ||11||

 

Those whom (seyva = service) obedience to (gur) the guru (laagi) seems (meetthi = sweet) agreeable; they (andin-u = every day) ever (samaadhi = in deep concentration) pay attention to Divine commands and be in (sookh) comfort and (sahaj) poise.

Their (man-u) mind (hoaa) becomes (nirmal-u = free of dirt) purified of vices (kartiaa = saying) while remembering (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing Divine virtues and commands; they find (seyv = service) living by teachings (ki) of the guru (piaari) lovable/enjoyable. 11.

 

ਸੇ ਜਨ ਸੁਖੀਏ ਸਤਿਗੁਰਿ ਸਚੇ ਲਾਏ ॥ ਆਪੇ ਭਾਣੇ ਆਪਿ ਮਿਲਾਏ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਸੇ ਜਨ ਉਬਰੇ ਹੋਰ ਮਾਇਆ ਮੋਹ ਖੁਆਰੀ ਹੇ ॥੧੨॥

Se jan sukẖī▫e saṯgur sacẖe lā▫e.  Āpe bẖāṇe āp milā▫e.  Saṯgur rākẖe se jan ubre hor mā▫i▫ā moh kẖu▫ārī he. ||12||

 

(Sey) those (jan) persons whom (satigur-i) the true guru (laaey) engages in obedience (sachey) of the Eternal, are (sukheeay) comfortable here and in the hereafter. (Aapey = self) the Almighty (bhaaney) likes and (milaaey) unites them (aapi) with IT-self.

(Sey) those (jan) persons who (raakhey) are protected from vices (satigur-i) by the true guru – through his teachings, (ubrey) rise above the vices; (hor) others (khuaari) are frustrated in attempts to overcome vices because of (moh) attachment to (maaiaa) the world-play – and succumb to them. 12.

 

Page 1051

 

ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਬਦਿ ਪਛਾਤਾ ॥ ਨਾ ਤਿਸੁ ਕੁਟੰਬੁ ਨਾ ਤਿਸੁ ਮਾਤਾ ॥ ਏਕੋ ਏਕੁ ਰਵਿਆ ਸਭ ਅੰਤਰਿ ਸਭਨਾ ਜੀਆ ਕਾ ਆਧਾਰੀ ਹੇ ॥੧੩॥

Gurmukẖ sācẖā sabaḏ pacẖẖāṯā.  Nā ṯis kutamb nā ṯis māṯā.  Ėko ek ravi▫ā sabẖ anṯar sabẖnā jī▫ā kā āḏẖārī he. ||13||

 

One (gurmukh-i) who follows the guru (pachaata) recognizes (saacha) the Eternal within (sabad-i = by the word) with the guru’s guidance. (Tis-u = that) the Almighty has neither (kuttamb-u) a family nor (maata) a mother, i.e. is not to be looked at as a person.

(Eyko eyk = only one) the lone Master (raviaa) pervades (antar-i) in (sabh) all; and is (aadhaari = support) the mainstay (ka) of (sabhna) all (jeeaa) creatures. 13.

 

ਹਉਮੈ ਮੇਰਾ ਦੂਜਾ ਭਾਇਆ ॥ ਕਿਛੁ ਨ ਚਲੈ ਧੁਰਿ ਖਸਮਿ ਲਿਖਿ ਪਾਇਆ ॥ ਗੁਰ ਸਾਚੇ ਤੇ ਸਾਚੁ ਕਮਾਵਹਿ ਸਾਚੈ ਦੂਖ ਨਿਵਾਰੀ ਹੇ ॥੧੪॥

Ha▫umai merā ḏūjā bẖā▫i▫ā.  Kicẖẖ na cẖalai ḏẖur kẖasam likẖ pā▫i▫ā.  Gur sācẖe ṯe sācẖ kamāvėh sācẖai ḏūkẖ nivārī he. ||14||

 

(Haumai) ego and (meyra = mine) possessive-ness cause (bhaaiaa) liking for (dooja) other things – attachment to persons and materials. But (kichh-u na) nothing out of these (chalai) goes with the soul on death; (kahasam-i) the Master has (likh-i paaiaa = written down) ordained this way.

One learns (tey) from (saachey) the true guru to (kamaavah-i) act by (saach-u = truth) Naam or Divine virtues and commands; and then (saachai) the Eternal (nivaari = keeps away) obviates (dookh) = faults) transgressions – and the resultant suffering. 14.

 

ਜਾ ਤੂ ਦੇਹਿ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥ ਸਾਚੈ ਸਬਦੇ ਸਾਚੁ ਕਮਾਏ ॥ ਅੰਦਰੁ ਸਾਚਾ ਮਨੁ ਤਨੁ ਸਾਚਾ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰੀ ਹੇ ॥੧੫॥

Jā ṯū ḏėh saḏā sukẖ pā▫e.  Sācẖai sabḏe sācẖ kamā▫e.  Anḏar sācẖā man ṯan sācẖā bẖagaṯ bẖare bẖandārī he. ||15||

 

(Ja) when (too = you) the Almighty (deyh-i) give then one (sadaa) ever (paaey) experiences (sukh-u) comfort/peace. (Sabdey = with the word) with obedience to (saachai) the Eternal, one (kamaaey) practices (saach-u = truth) naam.

S/he has (saachaa) the Eternal (andar-u) within, his/her (man-u = mind) thoughts and (tan-u = body) actions are (saachaa = true) in obedience to God; s/he has (bhandaari) storehouse (bharey) full of (bhagat-i) devotion, i.e. is deeply devoted. 15.

 

ਆਪੇ ਵੇਖੈ ਹੁਕਮਿ ਚਲਾਏ ॥ ਅਪਣਾ ਭਾਣਾ ਆਪਿ ਕਰਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਮਨੁ ਤਨੁ ਰਸਨਾ ਨਾਮਿ ਸਵਾਰੀ ਹੇ ॥੧੬॥੭॥

Āpe vekẖai hukam cẖalā▫e.  Apṇā bẖāṇā āp karā▫e.  Nānak nām raṯe bairāgī man ṯan rasnā nām savārī he. ||16||7||

 

(Aapey = self) the Creator (chalaaey) directs the creatures to move (hukam-i) by IT’s will and (veykhai) watches them ; (aap-i) IT-self (karaaey) causes to act – things to happen – by (apna = own) IT’s (bhaana) will – Divine laws.

Those (ratey) imbued (naam-i) with Naam (bairaagi) yearn for the Almighty. (Naam-i) Naam (savaari) transforms their (man = mind) thoughts, (tan-u = body) actions and (rasna = tongue) speech, i.e. these become as liked by the Almighty, says third Nanak. 16. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਆਪੇ ਆਪੁ ਉਪਾਇ ਉਪੰਨਾ ॥ ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੁ ਪਰਛੰਨਾ ॥ ਸਭਨਾ ਸਾਰ ਕਰੇ ਜਗਜੀਵਨੁ ਜਿਨਿ ਅਪਣਾ ਆਪੁ ਪਛਾਤਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Āpe āp upā▫e upannā.  Sabẖ mėh varṯai ek parcẖẖannā. Sabẖnā sār kare jagjīvan jin apṇā āp pacẖẖāṯā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Upanna) the Creator (aapey = self) IT-self (upaaey) created (aap-u) the self; then created the creation and (eyk-u) alone (vartai) is presents (mah-i) in (sabh) all, but (parchhanna) hidden – the creatures do not recognize IT.

(Jagjeevan = life of the world) the Creator (saar karey) takes care of (sabhna) all; IT alone (pachaata) understands (aapna aap-u = own) IT-self. 1.  

 

ਜਿਨਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਆਪੇ ਲਾਏ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਆਪੇ ਮੇਲੇ ਜਿਨਿ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੨॥

Jin barahmā bisan mahes upā▫e.  Sir sir ḏẖanḏẖai āpe lā▫e.  Jis bẖāvai ṯis āpe mele jin gurmukẖ eko jāṯā he. ||2||

 

It is the Creator (jin-i) who (upaaey) created Brahma, (bisan-u) Vishnu and Mahesh; and (aapey) IT-self (laaey) put them on (dhandhai) tasks, i.e. allotted roles, (sir-i sir-i = on all heads) to all.

(Aapey) IT (meyley) unites with IT-self one (jis-u) whom IT (bhaavai) approves; s/he is one (jin-i) who (jaata) recognizes and obeys only (eko) the One Master (gurmukh-i) as taught by the guru. 2.

 

ਆਵਾ ਗਉਣੁ ਹੈ ਸੰਸਾਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਬਹੁ ਚਿਤੈ ਬਿਕਾਰਾ ॥ ਥਿਰੁ ਸਾਚਾ ਸਾਲਾਹੀ ਸਦ ਹੀ ਜਿਨਿ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਤਾ ਹੇ ॥੩॥

Āvā ga▫oṇ hai sansārā.  Mā▫i▫ā moh baho cẖiṯai bikārā.  Thir sācẖā sālāhī saḏ hī jin gur kā sabaḏ pacẖẖāṯā he. ||3||

 

(Sansaara) the world is a phenomenon of (aava = going) births and (gaun-u = going) deaths, i.e. no one stays in the world permanently. The creature develops (moh-u) attachment to (maaiaa) the world-play and because of that (chitai) thinks of (bikaara) vices, commits them – and hence remains in cycles of births and deaths.

But one (jin-i) who (pachhaata) understands (sabad-u = word) teachings (ka) of (gur) the guru, (sad hi) forever (saalaahi) praises and emulates virtues of (saachaa) the Eternal who is (thir-u) stable – not subject to births and deaths -, i.e. such a person is not subject to births and deaths. 3.

 

ਇਕਿ ਮੂਲਿ ਲਗੇ ਓਨੀ ਸੁਖੁ ਪਾਇਆ ॥ ਡਾਲੀ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅੰਮ੍ਰਿਤ ਫਲ ਤਿਨ ਜਨ ਕਉ ਲਾਗੇ ਜੋ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਤਾ ਹੇ ॥੪॥

Ik mūl lage onī sukẖ pā▫i▫ā.  Dālī lāge ṯinī janam gavā▫i▫ā.  Amriṯ fal ṯin jan ka▫o lāge jo bolėh amriṯ bāṯā he. ||4||

 

(Ik-i = of one type) some people (lagey = attached) are imbued with love (mool-i = of root) of the Creator; (oni) they (paaiaa) attain (sukh-u) peace – by obeying the Creator and thus not being reborn. Those who (laagey) are attached to (ddaali = branches) the gifts of the Creator – like relations, wealth, status and so on -, (tini) they (gavaaiaa) lose the opportunity provided by (janam-u) human birth – forget, and fail to unite with, the Creator.

Taking the analogy of fruit trees; (amrit) the life-giving (phal) fruit – fulfilment of wish to unite with the Creator (laagey = is borne) given (tin kau) to those who (bolah-i = utter) praise and emulate (amrit) the life giving (baata = thing) virtues of the Almighty. 4.

 

ਹਮ ਗੁਣ ਨਾਹੀ ਕਿਆ ਬੋਲਹ ਬੋਲ ॥ ਤੂ ਸਭਨਾ ਦੇਖਹਿ ਤੋਲਹਿ ਤੋਲ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹਿ ਰਹਣਾ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੫॥

Ham guṇ nāhī ki▫ā bolah bol.  Ŧū sabẖnā ḏekẖėh ṯolėh ṯol.  Ji▫o bẖāvai ṯi▫o rākẖahi rahṇā gurmukẖ eko jāṯā he. ||5||

 

(Ham) we do not have (gun = virtues) awareness of Your attributes so we can (bolah-i = say, bol = words) say (kiaa = what?) nothing about You. But (too) You (deykhah-i) watch (sabhna) all (tolah-i) weigh their (to) weight, i.e. know and assess them.

You (raakhah-i) keep the creatures (jio) as is (bhaavai) Your will and they (rahna) live, i.e. conduct themselves – (tio) that way; (gurmukh-i) one who follows the guru (jaata) knows that the Creator (eko) alone causes everything to happen – and is at peace. 5.

 

ਜਾ ਤੁਧੁ ਭਾਣਾ ਤਾ ਸਚੀ ਕਾਰੈ ਲਾਏ ॥ ਅਵਗਣ ਛੋਡਿ ਗੁਣ ਮਾਹਿ ਸਮਾਏ ॥ ਗੁਣ ਮਹਿ ਏਕੋ ਨਿਰਮਲੁ ਸਾਚਾ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ਹੇ ॥੬॥

Jā ṯuḏẖ bẖāṇā ṯā sacẖī kārai lā▫e.  Avgaṇ cẖẖod guṇ māhi samā▫e.  Guṇ mėh eko nirmal sācẖā gur kai sabaḏ pacẖẖāṯā he. ||6||

 

(Ja) when (tudh-u) You (bhaana) like (ta) then You (laaey) engage the creature in (sachi = true) Your (kaarai) work, i.e. to act by Your commands. S/he (chhodd-i) forsakes (avgan) transgressions and (samaaey = absorbed) lives (maah-i) in Your (gun) virtues, i.e. emulates them.

(Nirmal-u) the pristine (saacha) Eternal Master (eko) alone is profound (mah-i) in (gun) virtues; IT is (pachhaata) recognized (sabad-i = with the word) with guidance of (gur) the guru. 6.

ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਸਬਦੇ ਖੋਈ ॥ ਏਕਸੁ ਮਹਿ ਪ੍ਰਭੁ ਏਕੁ ਸਮਾਣਾ ਅਪਣੈ ਰੰਗਿ ਸਦ ਰਾਤਾ ਹੇ ॥੭॥

Jah ḏekẖā ṯah eko so▫ī.  Ḏūjī ḏurmaṯ sabḏe kẖo▫ī.  Ėkas mėh parabẖ ek samāṇā apṇai rang saḏ rāṯā he. ||7||

 

(Jah) wherever I (deykha) see (tah) there (soee = that) the same (eyko) One Creator is present. (Durmat-i) the evil sense of (dooji = duality) looking to others (khoi = lost) is given up (sabdey = with the word) with the guru’s guidance.

One who believes (mah) in (eykas-u) singularity of God, (prabh-u) the Almighty (samaana = contained) abides in him/her; the Almighty is (sad) ever (raata) dyed with (aapnai) own (rang-i) color, i.e. is ever in one stable state – and so is his/her mind. 7.

 

ਕਾਇਆ ਕਮਲੁ ਹੈ ਕੁਮਲਾਣਾ ॥ ਮਨਮੁਖੁ ਸਬਦੁ ਨ ਬੁਝੈ ਇਆਣਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਾਇਆ ਖੋਜੇ ਪਾਏ ਜਗਜੀਵਨੁ ਦਾਤਾ ਹੇ ॥੮॥

Kā▫i▫ā kamal hai kumlāṇā.  Manmukẖ sabaḏ na bujẖai i▫āṇā.  Gur parsādī kā▫i▫ā kẖoje pā▫e jagjīvan ḏāṯā he. ||8||

 

(Kaaiaa) the body (kamal) lotus (hai) is to (kumlaana) wither; but (manmukh-u = self-willed) one who acts by self-will, that (iaana = uninformed) unmindful person does not (bujhai) understand (sabda-u = Word) Divine commands.

But one who (parsaadi) with grace/guidance of (gur) the guru (khojey = searches) looks within and (paaey) finds (daataa = giver, jagjeevan-u = life of the world) the Creator – becomes aware of Divine and commands. 8.

 

ਕੋਟ ਗਹੀ ਕੇ ਪਾਪ ਨਿਵਾਰੇ ॥ ਸਦਾ ਹਰਿ ਜੀਉ ਰਾਖੈ ਉਰ ਧਾਰੇ ॥ ਜੋ ਇਛੇ ਸੋਈ ਫਲੁ ਪਾਏ ਜਿਉ ਰੰਗੁ ਮਜੀਠੈ ਰਾਤਾ ਹੇ ॥੯॥

Kot gahī ke pāp nivāre.  Saḏā har jī▫o rākẖai ur ḏẖāre.  Jo icẖẖe so▫ī fal pā▫e ji▫o rang majīṯẖai rāṯā he. ||9||

 

The Gurmukh (nivaarey) removes (gahi) the grip of (paap) transgressions on (kott) the fort, i.e. on the self; and (sadaa) ever (raakhai) keeps (jeeo) the revered (har-i) Almighty (dhaarey) enshrined in (ur) the mind – obeys Divine commands.

S/he is (raata) imbued with deep devotion (jio) like (rang-u) the color obtained by dyeing with (majeetthai) Majeetth – a root based dye – is fast; s/he (paaey) attains (phal-u = fruit) fulfillment of (jo) whatever s/he (ichhey) wishes for. 9.

 

ਮਨਮੁਖੁ ਗਿਆਨੁ ਕਥੇ ਨ ਹੋਈ ॥ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਠਉਰ ਨ ਕੋਈ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਸਦਾ ਸਾਲਾਹੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੧੦॥

Manmukẖ gi▫ān kathe na ho▫ī.  Fir fir āvai ṯẖa▫ur na ko▫ī.  Gurmukẖ gi▫ān saḏā sālāhe jug jug eko jāṯā he. ||10||

 

(Manmukh-u) a self-willed person – does not follow the guru -, (kathai) talks of (giaan-u) knowledge, but does not (hoi) have it. S/he finds (na koi = not any) no (tthaur = place) support – here and in the hereafter – and (aavai = comes) is born (phir-i phir-i) again and again.

One (gurmukh-i) guided by the guru has (giaan-u) knowledge – awareness of Divine virtues and commands – and (sadaa) ever (saalaahey) praises virtues of the Almighty and emulates them; s/he (jaata) is aware that the Almighty is present everywhere (jug-i jug-i) in all ages – at all times. 10

 

ਮਨਮੁਖੁ ਕਾਰ ਕਰੇ ਸਭਿ ਦੁਖ ਸਬਾਏ ॥ ਅੰਤਰਿ ਸਬਦੁ ਨਾਹੀ ਕਿਉ ਦਰਿ ਜਾਏ ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਵਸੈ ਮਨਿ ਸਾਚਾ ਸਦ ਸੇਵੇ ਸੁਖਦਾਤਾ ਹੇ ॥੧੧॥

Manmukẖ kār kare sabẖ ḏukẖ sabā▫e.  Anṯar sabaḏ nāhī ki▫o ḏar jā▫e.  Gurmukẖ sabaḏ vasai man sācẖā saḏ seve sukẖ▫ḏāṯa he. ||11||

 

(Sabh-i) all (kaar) deeds that (manmoukh-u) a self-willed person (karey) does, lead to (sabaaey) all types of (dukh) suffering. S/he does not keep (sabad-u) Divine commands (antar-i = within) mind – does not obey the Almighty; and hence (kio = why?) cannot (jaaey = go) get to (dar-i) Divine court/presence – and merge with God.

(Sabad-u) commands of (saacha) the Eternal (vasai) abide (man-i) in the mind of (gurmukh-i) one who follows the guru, and (sad) ever (seyvey = serves) obeys the Almighty, (sukhdaata = giver of comforts) the source of comfort/peace. 11.
Page 1052

ਜਹ ਦੇਖਾ ਤੂ ਸਭਨੀ ਥਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥ ਨਾਮੋ ਨਾਮੁ ਧਿਆਈਐ ਸਦਾ ਸਦ ਇਹੁ ਮਨੁ ਨਾਮੇ ਰਾਤਾ ਹੇ ॥੧੨॥

Jah ḏekẖā ṯū sabẖnī thā▫ī.  Pūrai gur sabẖ sojẖī pā▫ī.  Nāmo nām ḏẖi▫ā▫ī▫ai saḏā saḏ ih man nāme rāṯā he. ||12||

 

O Almighty, (jah) wherever I (deykha) look, I find You at (sabhni) all those (thaaee) places. (Poorai) the true (gur) guru (paaeee) has imparted (sabh) all (sojhi) awareness.

When (ihu) this human mind (raata) is imbued (naamey) with Naam, then one (sadaa sad) forever (dhiaaeeai) pays attention to (naamo naam-u) Naam alone. 12.

 

ਨਾਮੇ ਰਾਤਾ ਪਵਿਤੁ ਸਰੀਰਾ ॥ ਬਿਨੁ ਨਾਵੈ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਨੀਰਾ ॥ ਆਵਹਿ ਜਾਵਹਿ ਨਾਮੁ ਨਹੀ ਬੂਝਹਿ ਇਕਨਾ ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਤਾ ਹੇ ॥੧੩॥

Nāme rāṯā paviṯ sarīrā.  Bin nāvai dūb mu▫e bin nīrā.  Āvahi jāvėh nām nahī būjẖėh iknā gurmukẖ sabaḏ pacẖẖāṯā he. ||13||

 

A person who is (raata) imbued (naamey) with Naam, has (pavit-u) a sanctified (sareera) body, i.e. is free of vices. Those (bin-u) bereft (naavai) of Naam (ddoob-i) drown and (muey) die (bin-u) without (neera) water – an idiom that means ‘to be shamed’ – are shamed in God’s presence.

They do not (boojhah-i) understand Naam – hence commit vices – and (aavah-i) come into and (jaavah-i) go from the world, i.e. as their souls do not unite with the Creator. 13.

 

ਪੂਰੈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਨਾਮੇ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਸਹਜਿ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਹੇ ॥੧੪॥

Pūrai saṯgur būjẖ bujẖā▫ī.  viṇ nāvai mukaṯ kinai na pā▫ī.  Nāme nām milai vadi▫ā▫ī sahj rahai rang rāṯā he. ||14||

 

(Poorai) the perfect (satigur-i) true guru has (bujhaai = cause to know) imparted this (boojh) understanding; that (kinai na) no one (paai) attains (mukat-i) freedom – from vices in life and from rebirth after death – (vin-u) without practice of (naavai) Naam.

S/he (milai) receives (vaddiaai = greatness) the glory of finding (naam-i) the Almighty (naamey) through practice of Naam, and (rahai) remains (sahj-i) naturally (raata) imbued (rang-i) with love of the Creator. 14.

 

ਕਾਇਆ ਨਗਰੁ ਢਹੈ ਢਹਿ ਢੇਰੀ ॥ ਬਿਨੁ ਸਬਦੈ ਚੂਕੈ ਨਹੀ ਫੇਰੀ ॥ ਸਾਚੁ ਸਲਾਹੇ ਸਾਚਿ ਸਮਾਵੈ ਜਿਨਿ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ਹੇ ॥੧੫॥

Kā▫i▫ā nagar dẖahai dẖėh dẖerī.  Bin sabḏai cẖūkai nahī ferī.  Sācẖ salāhe sācẖ samāvai jin gurmukẖ eko jāṯā he. ||15||

 

(Kaaia) the body (nagar) town (ddhahai = falls) dies, and (ddhah-i = fallen) on death becomes (ddheyri) a heap of dust – everyone dies. But (pheyri) cycles of births and deaths do not (chookai) end of those (bin-u = without) who do not obey (sabdai = the word) Divine commands.

One (jin-i) who, (gurmukh-i) with the guru’s guidance, (jaata) recognizes and obeys (eko) the One Master, (salaahey) praises (saach-u) the Eternal Master and (samaavai) merges (saach-i) in the Eternal. 15.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਸਾਚਾ ਸਬਦੁ ਵਸੈ ਮਨਿ ਆਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਰੰਕਾਰੀ ਦਰਿ ਸਾਚੈ ਸਾਚੁ ਪਛਾਤਾ ਹੇ ॥੧੬॥੮॥

Jis no naḏar kare so pā▫e.  Sācẖā sabaḏ vasai man ā▫e.  Nānak nām raṯe nirankārī ḏar sācẖai sācẖ pacẖẖāṯā he. ||16||8||

 

One (jis no) on whom the Almighty (karey) bestows (nadar-i) grace, (so) that person (paaey) obtains awareness of Naam. (Sabad-u = Word) Divine commands (aaey) come and (vasai) abide in his/her (man-i) mind.

(Ratey) imbued (naam-i) with Naam (nirankaari) of the Formless Master – they commit no transgressions; and get to (dar-i) the abode (saachai) of the Eternal; they (pachhaata = recognize) find (saach-u) the Eternal within, says third Nanak. 16. 8.

 

 

 

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.

 

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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.