SGGS pp 1060-1062, Maroo M: 3, Solahey 17-18.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਆਦਿ ਜੁਗਾਦਿ ਦਇਆਪਤਿ ਦਾਤਾ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ॥ ਤੁਧੁਨੋ ਸੇਵਹਿ ਸੇ ਤੁਝਹਿ ਸਮਾਵਹਿ ਤੂ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Āḏ jugāḏ ḏa▫i▫āpaṯ ḏāṯā.  Pūre gur kai sabaḏ pacẖẖāṯā.  Ŧuḏẖuno sevėh se ṯujẖėh samāvėh ṯū āpe mel milā▫iḏā. ||1||

 

Composition of the third Guru in Raga Maaroo. The Almighty is (daiaa = compassion, pat-i = master of) compassionate; IT has been (daata = giver) the provider (aad-i = beginning) from beginning of time and (jug = ages, aad-i = beginning) through the ages. IT is present within and (pachhaata) recognized (sabad-i = with word) with guidance of (poorey) the perfect (gur) guru.

O Almighty, those who (seyvah-i = serve) obey (tudhno) You, (sey) they (samaavah-i) merge (tujhah-i) in You; (too) You (aapey) Yourself (meyl-i = cause to meet) lead to the guru for guidance and (milaaidaa) unite them with You. 1.

 

ਅਗਮ ਅਗੋਚਰੁ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥ ਜੀਅ ਜੰਤ ਤੇਰੀ ਸਰਣਾਈ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹਿ ਤੂ ਆਪੇ ਮਾਰਗਿ ਪਾਇਦਾ ॥੨॥

Agam agocẖar kīmaṯ nahī pā▫ī.  Jī▫a janṯ ṯerī sarṇā▫ī. Ji▫o ṯuḏẖ bẖāvai ṯivai cẖalāvėh ṯū āpe mārag pā▫iḏā. ||2||

 

You are (agam) beyond reach/comprehension and (agochar-u) not perceived by the senses; hence no one (paai = put, keemat-i = price) can know Your worth – Your virtues and powers. (Jeea jant) the creatures are in (teyri) Your (sarnaai = sanctuary) care and obedience.

You (chalaavah-i = drive) cause them to act (jio) as (bhaavai) pleases (tudh-u) You, i.e. they act as You ordain; (too) You (aapey) Yourself (paaidaa) put them (maarag-i) the path – prescribed for each. 2.

 

ਹੈ ਭੀ ਸਾਚਾ ਹੋਸੀ ਸੋਈ ॥ ਆਪੇ ਸਾਜੇ ਅਵਰੁ ਨ ਕੋਈ ॥ ਸਭਨਾ ਸਾਰ ਕਰੇ ਸੁਖਦਾਤਾ ਆਪੇ ਰਿਜਕੁ ਪਹੁਚਾਇਦਾ ॥੩॥

Hai bẖī sācẖā hosī so▫ī.  Āpe sāje avar na ko▫ī.  Sabẖnā sār kare sukẖ▫ḏāṯa āpe rijak pahucẖā▫iḏā. ||3||

 

(Soi = that one) the One (saacha) Eternal Master (hai = is) exists now and (bhi) also (hosi) shall exist in future. The Almighty (Aapey = self) IT-self (saajey) creates everyone/everything; there is not (avar-u = else) another – hence IT alone they obey.

IT (saar karey) takes care (sabhna) of all, (sukhdaataa = giver of comfort) blesses with peace and (pahuchaaida) reaches (rijak-u) the wherewithal to them. 3.

 

ਅਗਮ ਅਗੋਚਰੁ ਅਲਖ ਅਪਾਰਾ ॥ ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਪਰਵਾਰਾ ॥ ਆਪਣਾ ਆਪੁ ਪਛਾਣਹਿ ਆਪੇ ਗੁਰਮਤੀ ਆਪਿ ਬੁਝਾਇਦਾ ॥੪॥

Agam agocẖar alakẖ apārā.  Ko▫e na jāṇai ṯerā parvārā.  Āpṇā āp pacẖẖāṇėh āpe gurmaṯī āp bujẖā▫iḏā. ||4||

 

O Almighty, You are (agam) beyond reach/comprehension, (agochar-u) not perceived by the senses, (alakh = without signs) invisible and (apaara = without far end) Infinite. (Koey na) no one (jaanai) knows (teyra) Your (parvaara/paaraavaara = this or far end) expanse of Your domain, virtues and powers.

You (aapey) Yourself alone (pachhaanah-i = recognize) know (aapnaa aap-u = the self) what You are; You (bujhaaida) give understanding (aap-i) of Your-self (gurmati) through the guru’s counsel. 4.

 

ਪਾਤਾਲ ਪੁਰੀਆ ਲੋਅ ਆਕਾਰਾ ॥ ਤਿਸੁ ਵਿਚਿ ਵਰਤੈ ਹੁਕਮੁ ਕਰਾਰਾ ॥

Pāṯāl purī▫ā lo▫a ākārā.  Ŧis vicẖ varṯai hukam karārā.

 

(Paataal) the nether regions, (pureeaa) habitats, (loa) creatures’ (aakaara = form) bodies; Your (karaara) strict (hukam-u) writ (vartai) works (vich-i) in (tis-u = that) each of those.

 

Page 1061

 

ਹੁਕਮੇ ਸਾਜੇ ਹੁਕਮੇ ਢਾਹੇ ਹੁਕਮੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੫॥

Hukme sāje hukme dẖāhe hukme mel milā▫iḏā. ||5||

 

You (saajey) create and (ddhaaha-i= demolish) destroy (hukmey = with commands) at will and (milaaida = cause to unite) facilitate union with Yourself, (hukmey) at will. 5.

 

ਹੁਕਮੈ ਬੂਝੈ ਸੁ ਹੁਕਮੁ ਸਲਾਹੇ ॥ ਅਗਮ ਅਗੋਚਰ ਵੇਪਰਵਾਹੇ ॥ ਜੇਹੀ ਮਤਿ ਦੇਹਿ ਸੋ ਹੋਵੈ ਤੂ ਆਪੇ ਸਬਦਿ ਬੁਝਾਇਦਾ ॥੬॥

Hukmai būjẖai so hukam salāhe.  Agam agocẖar veparvāhe.  Jehī maṯ ḏėh so hovai ṯū āpe sabaḏ bujẖā▫iḏā.

||6||

 

One who (boojhai) understands Your (hukmai) commands (su) that person (salaahey = praises) obeys Your (hukam-u) commands, o (veyparvaahey = carefree – answerable to none) highest Master; You are hard to know, being (agam) inaccessible/incomprehensible and (agochar) not perceived by the senses.

(Jeyhi) whatever (mat-i) the sense You (deyh-i) give, (so) that one (hovai) becomes; (too) You (aapey) Yourself (bujhaaida) cause to understand (sabad-i = word) Your commands. 6.

 

ਅਨਦਿਨੁ ਆਰਜਾ ਛਿਜਦੀ ਜਾਏ ॥ ਰੈਣਿ ਦਿਨਸੁ ਦੁਇ ਸਾਖੀ ਆਏ ॥ ਮਨਮੁਖੁ ਅੰਧੁ ਨ ਚੇਤੈ ਮੂੜਾ ਸਿਰ ਊਪਰਿ ਕਾਲੁ ਰੂਆਇਦਾ ॥੭॥

An▫ḏin ārjā cẖẖijḏī jā▫e.  Raiṇ ḏinas ḏu▫e sākẖī ā▫e.  Manmukẖ anḏẖ na cẖeṯai mūṛā sir ūpar kāl rū▫ā▫iḏā. ||7||

 

(Aarja) life (chhijdi jaaey = wearing off) keeps reducing (andin-u) everyday; (duey) both (rain-i) night and (dinas-u) day (aaey) are (saakhi) witness – like they are reduced every moment.

But (manmukh-u = self-oriented) one who thinks only of physical and material things is (andh-u) blind to this and (moorra) the fool does not (cheytai) bring to mind that the agent of (kaal-u = death) Divine justice watches (oopar-i) over (sir-i) on the head and shall (rooaaida) cause to wail – those who do not obey, by denying union with the Almighty. 7.

 

ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਗੁਰ ਚਰਣੀ ਲਾਗਾ ॥ ਅੰਤਰਿ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ ਸਦਾ ਅਨੰਦੁ ਸਚੇ ਗੁਣ ਗਾਵਹਿ ਸਚੁ ਬਾਣੀ ਬੋਲਾਇਦਾ ॥੮॥

Anṯar bẖaram ga▫i▫ā bẖa▫o bẖāgā.  Saḏā anand sacẖe guṇ gāvahi sacẖ baṇī bolā▫iḏā. ||8||

 

On the other hand, one who (laaga) engages (charni = feet) in obedience of (gur) the guru, his/her (man-u) mind and (tan-u) body are (seetal-u = cool) at peace; any (bharam-u) doubt about God’s presence to help and consequential (bhau) fear (antar-i) within (bhaaga = runs) leave.

S/he (gaavah-i = sings) praises and emulates (gun) virtues of (sachey) the Eternal who IT-self (bolaaida) causes to utter (baani) words of (sach-u) truth, i.e. praise and emulate Divine virtues. 8.

 

ਜਿਨਿ ਤੂ ਜਾਤਾ ਕਰਮ ਬਿਧਾਤਾ ॥ ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸਬਦਿ ਪਛਾਤਾ ॥ ਜਤਿ ਪਤਿ ਸਚੁ ਸਚਾ ਸਚੁ ਸੋਈ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਦਾ ॥੯॥

Jin ṯū jāṯā karam biḏẖāṯā.  Pūrai bẖāg gur sabaḏ pacẖẖāṯā. Jaṯ paṯ sacẖ sacẖā sacẖ so▫ī ha▫umai mār milā▫iḏā. ||9||

 

(Jin-i) those who (jaata) know that You (bidhaata) give birth based on (karam) deeds; they are (bhaag-i) fortunate to (pachhaata) recognize You pervading everywhere (sabad-i = with word) with guidance of the guru.

For them (jat-i/jaat-i) caste and (pat-i/paat-i) lineage, i.e. high status, is attained by (sach-u) truthful living as commanded by (soi = that one) the One (sachaa) truly (sach-u) Eternal; IT (maar-i) kills (haumai) ego and (milaaida) unites with IT-self. 9.

 

ਮਨੁ ਕਠੋਰੁ ਦੂਜੈ ਭਾਇ ਲਾਗਾ ॥ ਭਰਮੇ ਭੂਲਾ ਫਿਰੈ ਅਭਾਗਾ ॥ ਕਰਮੁ ਹੋਵੈ ਤਾ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਹਜੇ ਹੀ ਸੁਖੁ ਪਾਇਦਾ ॥੧੦॥

Man kaṯẖor ḏūjai bẖā▫e lāgā.  Bẖarme bẖūlā firai abẖāgā.  Karam hovai ṯā saṯgur seve sėhje hī sukẖ pā▫iḏā. ||10||

 

But one who has (man-u) mind (katthor = strong like stone) not amenable to the guru’s teachings, (laaga) engages in (doojai = other, bhaaey = ideas) duality; that person is (abhaaga) unfortunate and (phirai = wanders) goes (bhoola) astray (bharmey) in delusion – ignorance.

If s/he (hovai = happens) receives (karam-u) Divine grace, (ta) then s/he (seyvey = serves) follows (satigur-u) the true guru and then (sahjey hi) effortlessly (paaida) attains (sukh-u) peace/comfort – a steady mind fixed on the Almighty. 10.

 

ਲਖ ਚਉਰਾਸੀਹ ਆਪਿ ਉਪਾਏ ॥ ਮਾਨਸ ਜਨਮਿ ਗੁਰ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥ ਬਿਨੁ ਭਗਤੀ ਬਿਸਟਾ ਵਿਚਿ ਵਾਸਾ ਬਿਸਟਾ ਵਿਚਿ ਫਿਰਿ ਪਾਇਦਾ ॥੧੧॥

Lakẖ cẖa▫orāsīh āp upā▫e.  Mānas janam gur bẖagaṯ driṛ▫ā▫e.  Bin bẖagṯī bistā vicẖ vāsā bistā vicẖ fir pā▫iḏā. ||11||

 

(Aapey = self) the Creator has (upaaey) created (lakh = one hundred thousand, chauraasih = eight four) millions of life forms, but (drirraaey) gives clear understanding of (bhagat-i = devotion) obedience to (gur) the guru only in (maanas) human birth.

(Bin-u) without (bhagti = devotion) the guru’s obedience, one (vaasaa = residence) remains (vich-i) in (bistta = excrement/filth) vices and the Almighty (paaida) puts him/her (vich-i) in (bistta) filth (phir-i) again, i.e. is reborn to be caught in vices. 11.

 

ਕਰਮੁ ਹੋਵੈ ਗੁਰੁ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥ ਵਿਣੁ ਕਰਮਾ ਕਿਉ ਪਾਇਆ ਜਾਏ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇਦਾ ॥੧੨॥

Karam hovai gur bẖagaṯ driṛ▫ā▫e.  viṇ karmā ki▫o pā▫i▫ā jā▫e.  Āpe kare karā▫e karṯā ji▫o bẖāvai ṯivai cẖalā▫iḏā. ||12||

 

When (karam-u) Divine grace (hovai = happens) is bestowed – then one finds the guru – and (gur-u) the guru (drirraaey) creates firm commitment (bhagat-i = to devotion) for practice of Naam or Divine virtues and commands – by which the Almighty is found. The Almighty (kiau= how?) cannot (paaiaa jaaey) be found (vin-u) without IT’s (karma = deeds) obedience.

(Karta) the Creator who (karey) creates the creatures (kaarey) causes them to act on the tasks allotted; IT (chalaaida = drives) causes them to act (tivai) that way (jiau) as IT (bhaavai = likes) likes them to be – and they should comply. 12.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਅੰਤੁ ਨ ਜਾਣੈ ॥ ਮੂਰਖੁ ਅੰਧਾ ਤਤੁ ਨ ਪਛਾਣੈ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਇਦਾ ॥੧੩॥

Simriṯ sāsaṯ anṯ na jāṇai.  Mūrakẖ anḏẖā ṯaṯ na pacẖẖāṇai.  Āpe kare karā▫e karṯā āpe bẖaram bẖulā▫iḏā. ||13||

 

One does not (jaanai) know (ant-u = limits) the expanse of the Almighty by reading Smritis and Shastras, i.e. the scriptures which talk of other things than Naam; (moorakh-u = fool) the ignorant person remains (andha = blind) ignorant and does not (pachhaanai) recognize (tat-u) the Reality/Almighty present within.

(Karta) the Creator (aapey) IT-self (karey) creates and (karaaey = causes to do) puts the creatures on their tasks; and (aapey) IT-self (bharam-i) deludes and (bhulaaida) causes some to stray – when they forget IT. 13.

 

ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਕਰਾਏ ॥ ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਏ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਵੇਖੈ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਇਦਾ ॥੧੪॥

Sabẖ kicẖẖ āpe āp karā▫e.  Āpe sir sir ḏẖanḏẖai lā▫e.  Āpe thāp uthāpe vekẖai gurmukẖ āp bujẖā▫iḏā. ||14||

 

The Almighty gets (sabh-u kichh-u) everything (karaaey = causes to do) to be done (aapey aap-i) on IT’s own – without need for advice. And (aapey) IT-self (laaey) engages (sir-i sir-i = every head/one) everyone (dhandhai) in their roles.

IT (veykhai) watches, and (aapey) IT-self (thaapey = pats) approves, i.e. unites with IT-self or (uthaapey) dis-approves, i.e. turns them back, based on whether they obey or not; (aap-i) IT-self (bujhaaida) gives understanding by (gurmukh-i) following the guru’s teachings. 14.

 

ਸਚਾ ਸਾਹਿਬੁ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਦਾ ਸਲਾਹੀ ਤਾ ਮਨੁ ਧੀਰਾ ॥ ਅਗਮ ਅਗੋਚਰੁ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧੫॥

Sacẖā sāhib gahir gambẖīrā.  Saḏā salāhī ṯā man ḏẖīrā.  Agam agocẖar kīmaṯ nahī pā▫ī gurmukẖ man vasā▫iḏā. ||15||

 

(Sacha) the Eternal (sahib-u) Master is (gahir) deep in virtues and (gambheera) profound; when one (sadaa) ever (slaahi) praises and emulates IT’s virtues (ta) then – one does not digress and – (man-u) the mind (dheera) remains comforted.

The Almighty is (agam) beyond reach/comprehension and is (agochar-u) not perceived by the senses; no one can (paai) put (keemat-i) price on IT, i.e. IT is beyond appraisal; (gurmukh-i) one who follows the guru (vasaaida = causes to dwell) keeps IT’s virtues and commands (mann-i) in mind. 15.

 

ਆਪਿ ਨਿਰਾਲਮੁ ਹੋਰ ਧੰਧੈ ਲੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੂਝੈ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਗੁਰਮਤੀ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧੬॥੩॥੧੭॥

Āp nirālam hor ḏẖanḏẖai lo▫ī.  Gur parsādī būjẖai ko▫ī.  Nānak nām vasai gẖat anṯar gurmaṯī mel milā▫iḏā. ||16||3||17||

 

The Creator engages (hor-u = other, loee = people) the creatures on tasks but (aap-i) IT-self remains (niraalam-u = different) un-involved. (Koee) some rare person (boojhai) understands this (parsaadi) with grace/guidance of the guru.

(Naam-u) Divine virtues and commands (vasai = abide) are present (antar-i) in (ghatt) the body/mind – but one is not aware of them; the Almighty (meyl-i) leads to the guru and (gurmati) with the guru’s counsel one (milaaida) finds them within, says third Nanak. 16. 3. 17.

 

—————————————————————–

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਜੁਗ ਛਤੀਹ ਕੀਓ ਗੁਬਾਰਾ ॥ ਤੂ ਆਪੇ ਜਾਣਹਿ ਸਿਰਜਣਹਾਰਾ ॥ ਹੋਰ ਕਿਆ ਕੋ ਕਹੈ ਕਿ ਆਖਿ ਵਖਾਣੈ ਤੂ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Jug cẖẖaṯīh kī▫o gubārā.  Ŧū āpe jāṇėh sirjaṇhārā.  Hor ki▫ā ko kahai kė ākẖ vakẖāṇai ṯū āpe kīmaṯ pā▫iḏā. ||1||

 

Composition of the third Guru in Raag Maaroo. O (sirjanhaara) Creator, You (keeo = did) maintained (gubaara) darkness, nothing except You existed – for (chhateeh) thirty six (jug) ages, i.e. for long. (Too) You (aapey) Yourself (jaanah-i) know – your play/plans.

(Kiaa) what (hor-u) else can (ko) anyone (kahai) say or (aakh-i = tells, vakhaanai = speaks) teach anyone; (too) You (aapey) Yourself (paaida = put, keemat-i = price) know Your powers. 1.

 

ਓਅੰਕਾਰਿ ਸਭ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਸਭੁ ਖੇਲੁ ਤਮਾਸਾ ਤੇਰੀ ਵਡਿਆਈ ॥ ਆਪੇ ਵੇਕ ਕਰੇ ਸਭਿ ਸਾਚਾ ਆਪੇ ਭੰਨਿ ਘੜਾਇਦਾ ॥੨॥ O▫ankār sabẖ sarisat upā▫ī.  Sabẖ kẖel ṯamāsā ṯerī vadi▫ā▫ī.  Āpe vek kare sabẖ sācẖā āpe bẖann gẖaṛā▫iḏā. ||2||

 

(Oankaar-i) O Creator, You (upaai) created (sabh-u) all (sristt-i) universes; (sabh-u) all this (kheyl-u = play, tamaasaa = show) shows (teyri) Your (vaddiaai = greatness) powers.

 The Almighty (karey) makes (sabh-i) all creation (veyk) different from IT-self; (aapey) IT-self (bhann-i) destroys/ends one cycle of creation and then (gharraaida) creates another cycle. 2.

Note: It is believed that one cycle of creation comprises of the four Yugs – Satya, Treyta, Duaapar and Kal-i – after which there is utter darkness for thirty six ages, i.e. there is a long period of no-existence and then a new cycle starts. This has been used as metaphor for God’s powers above in the Shabad.

 

ਬਾਜੀਗਰਿ ਇਕ ਬਾਜੀ ਪਾਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਦਰੀ ਆਈ ॥ ਸਦਾ ਅਲਿਪਤੁ ਰਹੈ ਗੁਰ ਸਬਦੀ ਸਾਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇਦਾ ॥੩॥

Bājīgar ik bājī pā▫ī.  Pūre gur ṯe naḏrī ā▫ī.  Saḏā alipaṯ rahai gur sabḏī sācẖe si▫o cẖiṯ lā▫iḏā. ||3||

 

Like (baaji = play) an act (paai) enacted (baajigar-i) by the stage performer, the world-play around us is transitory – and we should not get attached to it. This (nadir aai = is seen) enlightenment is received (tey) from (poorey) the perfect guru.

One who understands (sabdi = with word) guidance of (gur) the guru, (sadaa) ever (rahai) remains (alipt-u = untouched) un-attached – to the world-play and (laaida) fixes (chit-u) the mind (sio) on (saachey) the Eternal, i.e. on living by living by Divine virtues and commands. 3.

 

ਬਾਜਹਿ ਬਾਜੇ ਧੁਨਿ ਆਕਾਰਾ ॥ ਆਪਿ ਵਜਾਏ ਵਜਾਵਣਹਾਰਾ ॥ ਘਟਿ ਘਟਿ ਪਉਣੁ ਵਹੈ  ਇਕ ਰੰਗੀ ਮਿਲਿ ਪਵਣੈ ਸਭ ਵਜਾਇਦਾ ॥੪॥

Bājėh bāje ḏẖun ākārā.  Āp vajā▫e vajāvaṇhārā.  Gẖat gẖat pa▫uṇ vahai ik rangī mil pavṇai sabẖ vajā▫iḏā. ||4||

 

(Aakaara) physical existence/life is a result of Divine commands, like (dhun-i) the music is produced when (baajey) the musical instruments (baajah-i) play; (aap-i = self) the Creator is (vajaavanhaara = player) the musician who (vajaaey) plays them.

 (paun-u = air) breath (vahai) flows (ik rangi = of one color) continuously in all; the Creator thus enables (pavanai = air) breathing and (sabh) all (vajaaida = plays) live. 4.

 

Page 1062

 

ਕਰਤਾ ਕਰੇ ਸੁ ਨਿਹਚਉ ਹੋਵੈ ॥ ਗੁਰ ਕੈ ਸਬਦੇ ਹਉਮੈ ਖੋਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਿਸੈ ਦੇ ਵਡਿਆਈ ਨਾਮੋ ਨਾਮੁ ਧਿਆਇਦਾ ॥੫॥

Karṯā kare so nihcẖa▫o hovai.  Gur kai sabḏe ha▫umai kẖovai.  Gur parsādī kisai ḏe vadi▫ā▫ī nāmo nām ḏẖi▫ā▫iḏā. ||5||

 

What (karta) the Creator (karey) does, that (nihchau) certainly (hovai) happens. One who (khovai = loses) gives up (haumai) ego (sabdey = with word) with guidance (kai) of (gur) the guru – understands this and does not claim to be the doer.

The Almighty (dey) gives this (vaddiaai) virtue (kisai) to some rare person (parsaadi) with grace/guidance of the guru, and s/he (dhiaaida) pays attention (naamo naam-u) only to Naam – Divine virtues and commands – as guide for life. 5.

 

ਗੁਰ ਸੇਵੇ ਜੇਵਡੁ ਹੋਰੁ ਲਾਹਾ ਨਾਹੀ ॥ ਨਾਮੁ ਮੰਨਿ ਵਸੈ ਨਾਮੋ ਸਾਲਾਹੀ ॥ ਨਾਮੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਨਾਮੋ ਲਾਹਾ ਪਾਇਦਾ ॥੬॥

Gur seve jevad hor lāhā nāhī.  Nām man vasai nāmo sālāhī.  Nāmo nām saḏā sukẖ▫ḏāṯa nāmo lāhā pā▫iḏā. ||6||

 

There is (naahi) no (hor-u) other (laaha) benefit (jeyvadd) as great as obtained (seyvey = by serving) by obedience to the guru; with it, Naam (vasai) abides (mann-i) in mind and one (saalaahi = praises) acknowledges and obeys (naamo) Naam alone – does not engage in other worships or rituals.

Practice of (naamo naam-u) Naam alone (sadaa) ever (sukhdaata = giver of peace) provides peace; one obtains (laahaa = profit) success in finding the Almighty by practice (naamo) of Naam. 6.

 

ਬਿਨੁ ਨਾਵੈ ਸਭ ਦੁਖੁ ਸੰਸਾਰਾ ॥ ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ਵਧਹਿ ਵਿਕਾਰਾ ॥ ਨਾਮੁ ਨ ਸੇਵਹਿ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ਬਿਨੁ ਨਾਵੈ ਦੁਖੁ ਪਾਇਦਾ ॥੭॥

Bin nāvai sabẖ ḏukẖ sansārā.  Baho karam kamāvėh vaḏẖėh vikārā.  Nām na sevėh ki▫o sukẖ pā▫ī▫ai bin nāvai ḏukẖ pā▫iḏā. ||7||

 

There is (dukh-u) suffering in (sansaara) the world (bin-u) without the practice (naavai) of Naam, i.e. for not paying attention to Divine commands. Instead, people (kamaavah-i) perform (bahu) numerous (karam) rituals – which create ego and lead – to (vadhahi) increasingly commit (vikaara) vices.

(Kio) how can we (paaeeai) get (sukh-u) peace/comfort when we do not (seyvah-i = serve) practice Naam or Divine virtues and commands; anyone who (bin-u = without) ignores (naavai) Naam – and commits vices – (paaida = gets) experiences (dukh-u) pain/suffering. 7.

 

ਆਪਿ ਕਰੇ ਤੈ ਆਪਿ ਕਰਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਿਸੈ ਬੁਝਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਸੇ ਬੰਧਨ ਤੋੜਹਿ ਮੁਕਤੀ ਕੈ ਘਰਿ ਪਾਇਦਾ ॥੮॥

Āp kare ṯai āp karā▫e.  Gur parsādī kisai bujẖā▫e.  Gurmukẖ hovėh se banḏẖan ṯoṛėh mukṯī kai gẖar pā▫iḏā. ||8||

 

(Aap-i = self) the Creator (karey) creates the creatures (tai) and (aap-i) IT-self (karaaey = causes to do) engages them in their tasks. IT (bujhaaey) gives thisunderstanding (kisai) to some rare person (parsaadi) with grace/guidance of (gur) the guru – that one should obey Divine commands.

One who (hovah-i) becomes (gurmukh-i) a follower of the guru, (sey) that person (torrah-i) breaks (bandhan = bonds) attachment to the world-play and (paaida) places the self (kai) in (ghar-i= house) the state of (mukti) freedom from vices – which are impediments to union with God. 8.

 

ਗਣਤ ਗਣੈ ਸੋ ਜਲੈ ਸੰਸਾਰਾ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਚੁਕੈ ਵਿਕਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਗਣਤ ਚੁਕਾਏ ਸਚੇ ਸਚਿ ਸਮਾਇਦਾ ॥੯॥

Gaṇaṯ gaṇai so jalai sansārā.  Sahsā mūl na cẖukai vikārā.  Gurmukẖ hovai so gaṇaṯ cẖukā▫e sacẖe sacẖ samā▫iḏā. ||9||

 

One who (ganai = counts, ganat = numbers) counts the self as good, (so) that person (jalai = burns) is ever restless (sansaara = world) in life. S/he is (sahsaa) anxious to look good and commits (vikaara) vices; this does not (chukai) end (mool-i) at all.

One who (hovai) is (gurmukh-i) a follower of the guru, (su) that person (chukaaey) stops (ganat = count) self-praise and hypocrisy, – develops humility – and (sachey = by truth) living by Naam (samaaida) remains absorbed (sach-i) in the Eternal. 9.

 

ਜੇ ਸਚੁ ਦੇਇ ਤ ਪਾਏ ਕੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਰਗਟੁ ਹੋਈ ॥ ਸਚੁ ਨਾਮੁ ਸਾਲਾਹੇ ਰੰਗਿ ਰਾਤਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਇਦਾ ॥੧੦॥

Je sacẖ ḏe▫e ṯa pā▫e ko▫ī.  Gur parsādī pargat ho▫ī.  Sacẖ nām sālāhe rang rāṯā gur kirpā ṯe sukẖ pā▫iḏā. ||10||

 

If the Creator (dey = gives) imparts awareness of (sach-u = truth) Naam or Divine virtues, (ta) then (koi) someone (paaey) gets it. This awareness (pargatt hoi = manifests) is obtained (parsaadi) with grace/guidance of the guru.

(Raata) imbued (rang-i) with love of the Almighty, s/he (salaahey = praises) obeys (sach-u) eternal Naam (kirpa = kindness) with kind guidance of the guru – does not commit vices and – (paaidaa) experiences (sukh-u) comfort/peace. 10.

 

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਨਾਮੁ ਪਿਆਰਾ ॥ ਕਿਲਵਿਖ ਕਾਟੇ ਕਾਟਣਹਾਰਾ ॥ ਹਰਿ ਕੈ ਨਾਮਿ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਆ ਸਹਜੇ ਸਹਜਿ ਸਮਾਇਦਾ ॥੧੧॥
Jap ṯap sanjam nām pi▫ārā.  Kilvikẖ kāte kātaṇhārā.  Har kai nām ṯan man sīṯal ho▫ā sėhje sahj samā▫iḏā. ||11||

 

People practice (jap-u) recitation of mantras, (tap-u) austerities and (sanjam-u) control of organs but I (piaara) love to practice Naam; it (kaattey = cuts) gets rid of (kilvikh) transgressions and it alone (kaatanhaara = cutter) is capable to do so.

(Man-u) the mind and (tan-u) the body (hoaa) become (seetal-u = cool) at peace with practice of (naam-i) Naam of (har-i) the Almighty; and one (sahajey) effortlessly (samaaida = absorbed) remains (sahj-i) in a state of poise – the mind wanders no more. 11.

 

ਅੰਤਰਿ ਲੋਭੁ ਮਨਿ ਮੈਲੈ ਮਲੁ ਲਾਏ ॥ ਮੈਲੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਪਾਏ ॥ ਕੂੜੋ ਕੂੜੁ ਕਰੇ ਵਾਪਾਰਾ ਕੂੜੁ ਬੋਲਿ ਦੁਖੁ ਪਾਇਦਾ ॥੧੨॥

Anṯar lobẖ man mailai mal lā▫e.  Maile karam kare ḏukẖ pā▫e.  Kūṛo kūṛ kare vāpārā kūṛ bol ḏukẖ pā▫iḏā. ||12||

 

One who (lobh-u = greed) is possessive, has (mailey) a dirty (man-i) mind, i.e. wrong thinking, which (laaey) attaches (mal-u) dirt, i.e. one keeps committing wrong-doings. S/he (karey) does (mailey = dirty) evil (karam) deeds and (paaey = gets) comes to (dukh-u) grief.

S/he (karey) does (koorro koorr-u) false (vaapaara) business dealings, i.e. his/her conduct is based on falsehood, (bol-i) speaks (koorr-u) falsehood and (dukh-u paaida) comes to grief – has no peace here or in the hereafter. 12.

 

ਨਿਰਮਲ ਬਾਣੀ ਕੋ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਹਸਾ ਜਾਏ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਚਲੈ ਦਿਨੁ ਰਾਤੀ ਨਾਮੁ ਚੇਤਿ ਸੁਖੁ ਪਾਇਦਾ ॥੧੩॥

Nirmal baṇī ko man vasā▫e.  Gur parsādī sahsā jā▫e.  Gur kai bẖāṇai cẖalai ḏin rāṯī nām cẖeṯ sukẖ pā▫iḏā. ||13||

 

(Ko) some rare person (vasaaey = causes to dwell) pays attention to (nirmal = clean) the purifying (baani = words) Divine commands (parsaadi) with grace/guidance of the guru and his/her (sahsaa) anxiety/apprehensions for any wrong-doings (jaaey) goes.

S/he (chalai = moves) acts (bhaanai = will) on teachings (kai) of the guru (din-u) day and (raati) night; s/he (cheyt-i) pays attention to Naam – commits no wrong-doings – and (paaida) experiences (sukh-u) peace. 13.

 

ਆਪਿ ਸਿਰੰਦਾ ਸਚਾ ਸੋਈ ॥ ਆਪਿ ਉਪਾਇ ਖਪਾਏ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸਦਾ ਸਲਾਹੇ ਮਿਲਿ ਸਾਚੇ ਸੁਖੁ ਪਾਇਦਾ ॥੧੪॥

Āp siranḏā sacẖā so▫ī.  Āp upā▫e kẖapā▫e so▫ī.  Gurmukẖ hovai so saḏā salāhe mil sācẖe sukẖ pā▫iḏā. ||14||

 

(Soi = that alone) the One (sachaa) Eternal (aap-i = self) Almighty is (siranda) the Creator. (Soi) that (aap-i = self) IT-self (upaaey) creates and (khapaaey) destroys.

One who (hovai) becomes (gurmukh-i) a follower of the guru, (su) that person (sadaa) ever (salaahey = praises) acknowledges and obeys the Almighty, and (mil-i = meeting) being absorbed in (saachey) the Eternal, (paaida) experiences (sukh-u) peace/solace. 14.

 

ਅਨੇਕ ਜਤਨ ਕਰੇ ਇੰਦ੍ਰੀ ਵਸਿ ਨ ਹੋਈ ॥ ਕਾਮਿ ਕਰੋਧਿ ਜਲੈ ਸਭੁ ਕੋਈ ॥ ਸਤਿਗੁਰ ਸੇਵੇ ਮਨੁ ਵਸਿ ਆਵੈ ਮਨ ਮਾਰੇ ਮਨਹਿ ਸਮਾਇਦਾ ॥੧੫॥

Anek jaṯan kare inḏrī vas na ho▫ī.  Kām karoḏẖ jalai sabẖ ko▫ī.  Saṯgur seve man vas āvai man māre manėh samā▫iḏā. ||15||

 

People (karey) make (jatan) efforts but (indri) the organs (na hoi) are not (vas-i) controlled by the self; (sabh-u koi) everyone (jalai) burns (kaam-i) with lust/desires and (krodh-i) with anger.

It is (seyvey = serving) by obeying (satigur) the true guru that (man-u) the mind (aavai) comes (vas-i) under control; then one (maarey) kills (man) the mind, i.e. does not act by self-will, and (samaaida = contained) remains steady (manh-i) in the mind, i.e. remains focused on practice of Naam and looks nowhere else. 15.

 

ਮੇਰਾ ਤੇਰਾ ਤੁਧੁ ਆਪੇ ਕੀਆ ॥ ਸਭਿ ਤੇਰੇ ਜੰਤ ਤੇਰੇ ਸਭਿ ਜੀਆ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਸਦਾ ਤੂ ਗੁਰਮਤੀ ਮੰਨਿ ਵਸਾਇਦਾ
॥੧੬॥੪॥੧੮॥

Merā ṯerā ṯuḏẖ āpe kī▫ā.  Sabẖ ṯere janṯ ṯere sabẖ jī▫ā.  Nānak nām samāl saḏā ṯū gurmaṯī man vasā▫iḏā. ||16||4||18||

 

O Almighty, (tudh-u) You (aapey) Yourself (keeaa) create the sense of someone being (meyra) mine and someone else (teyra = your) of another. Otherwise, (sabh-i) all (jant) creatures are (teyrey = your) created by You and (sabh-i) all (jeeaa) creatures (teyrey = your) belong to You – hence are all siblings.

Third Nanak tells the self and thus the creatures: (Too) you should (sadaa) ever (samaal-i = take care of) keep Naam (mann-i) in mind; it is (vasaaida) kept in mind – and practiced – (gurmati) with the guru’s guidance. 16. 4. 18.