SGGS pp 1062-1064, Maaroo M: 3, Solahey 19-20.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਹਰਿ ਜੀਉ ਦਾਤਾ ਅਗਮ ਅਥਾਹਾ ॥ ਓਸੁ ਤਿਲੁ ਨ ਤਮਾਇ ਵੇਪਰਵਾਹਾ ॥ ਤਿਸ ਨੋ ਅਪੜਿ ਨ ਸਕੈ ਕੋਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Har jī▫o ḏāṯā agam athāhā.  Os ṯil na ṯamā▫e veparvāhā.  Ŧis no apaṛ na sakai ko▫ī āpe mel milā▫iḏā. ||1||

 

Composition of the third Guru in Raga Maaroo. The soul yearns to meet the Almighty, but: (Jeeo) the revered (daataa = giver) benevolent (har-i) Almighty is (agam) beyond reach/comprehension and (athaaha = bottomless) unfathomable. (Os = that) IT is (veyparvaaha) care-free with not even (til-u = sesame seed) a bit of (tamaaey = greed) expectation for giving benedictions.

(Koi na) no one (sakai) can (aparr-i) reach (tis no = that) IT; IT (aapey) IT-self (milaaidaa = causes to meet) facilitates (meyl-i) union. 1.

 

ਜੋ ਕਿਛੁ ਕਰੈ ਸੁ ਨਿਹਚਉ ਹੋਈ ॥ ਤਿਸੁ ਬਿਨੁ ਦਾਤਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜਿਸ ਨੋ ਨਾਮ ਦਾਨੁ ਕਰੇ ਸੋ ਪਾਏ ਗੁਰ ਸਬਦੀ ਮੇਲਾਇਦਾ ॥੨॥

Jo kicẖẖ karai so nihcẖa▫o ho▫ī.  Ŧis bin ḏāṯā avar na ko▫ī.  Jis no nām ḏān kare so pā▫e gur sabḏī melā▫iḏā. ||2||

 

(Jo kichh) whatever IT (karey = does) wants to be done (su) that (hoee) happens (nihchau) for sure. There is (no koee = not any) no (avar-u) other (daata = giver) benefactor (bin-u) except (tis-u) IT.

One (no) to (jis) whom IT (karey = gives, daan-u = alms) grants the benediction of awareness of (naam) Divine virtues and commands, (so) that person (paaey) gets it (sabdi = with word) with guidance of (gur) the guru – lives by Naam – and IT (meylaaida) unites with IT-self. 2.

 

ਚਉਦਹ ਭਵਣ ਤੇਰੇ ਹਟਨਾਲੇ ॥ ਸਤਿਗੁਰਿ ਦਿਖਾਏ ਅੰਤਰਿ ਨਾਲੇ ॥ ਨਾਵੈ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਗੁਰ ਸਬਦੀ ਕੋ ਪਾਇਦਾ ॥੩॥

Cẖa▫oḏah bẖavaṇ ṯere hatnāle.  Saṯgur ḏikẖā▫e anṯar nāle.  Nāvai kā vāpārī hovai gur sabḏī ko pā▫iḏā. ||3||

 

The world of (chaudah) fourteen (bhavan) regions – the whole world is (teyrey) Your (hattnaaley = contiguous shops) market place – You have stocked Divine virtues and commands in the mind. (Satigur-i) the true guru (dikhaaey) shows these (naaley) with one (anatr-i) within.

(Ko) some rare person (hovai) is (vaapaari) a dealer (ka) of, i.e. leads life by (naavai) Naam, (sabdi = by the word) guided by (gur) the guru; s/he (paaida) finds the Almighty. 3.

 

Page 1063

 

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸਹਜ ਅਨੰਦਾ ॥ ਹਿਰਦੈ ਆਇ ਵੁਠਾ ਗੋਵਿੰਦਾ ॥ ਸਹਜੇ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਆਪੇ ਭਗਤਿ ਕਰਾਇਦਾ ॥੪॥

Saṯgur sevi▫ai sahj ananḏā.  Hirḏai ā▫e vuṯẖā govinḏā.  Sėhje bẖagaṯ kare ḏin rāṯī āpe bẖagaṯ karā▫iḏā. ||4||

 

There is (ananda) joy with (sahj) poise – as against boisterous joy – (seviaa = serving) in obedience (satigur-i) of the true guru. With it, the Almighty (govinda) Master of the world (aaey) comes and (vutthaa) abides in (hirdai) in the mind.

Then one (karey = practices, bhagat-i = devotion) lives (sahjey) naturally by Naam (din-u) day and (raati) night; the Almighty (aapey) IT-self (karaaida = causes to do) motivates to (bhagat-i = devotion) obedience. 4.

 

ਸਤਿਗੁਰੁ ਤੇ ਵਿਛੁੜੇ ਤਿਨੀ ਦੁਖੁ ਪਾਇਆ ॥ ਅਨਦਿਨੁ ਮਾਰੀਅਹਿ ਦੁਖੁ ਸਬਾਇਆ ॥ ਮਥੇ ਕਾਲੇ ਮਹਲੁ ਨ ਪਾਵਹਿ ਦੁਖ ਹੀ ਵਿਚਿ ਦੁਖੁ ਪਾਇਦਾ ॥੫॥

Saṯgur ṯe vicẖẖuṛe ṯinī ḏukẖ pā▫i▫ā.  An▫ḏin mārī▫ah ḏukẖ sabā▫i▫ā.  Mathe kāle mahal na pāvahi ḏukẖ hī vicẖ ḏukẖ pā▫iḏā. ||5||

 

Those who (vichhurrey = separated) turn away (tey) from (satigur-u) the true guru, (tini) they (paaiaa = experience, dukh-u = pain) suffer continued separation from the Almighty. They (andin-u = everyday) ever (maareeah-i = kill) fall prey to vices suffering (sabaaiaa) all types of (dukh-u) distress.

And in the hereafter, are found (kaaley = black, mathey = foreheads) to have committed wrongdoings; they do not (paavah-i) obtain access to (mahal-u = palace) the Almighty and ever remain (vich-i) in (dukh hi) pain, (paaida) get more (dukh-u) suffering – remain separated from God. 5.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਹਜ ਭਾਇ ਸਚੀ ਲਿਵ ਲਾਗੀ ॥ ਸਚੋ ਸਚੁ ਕਮਾਵਹਿ ਸਦ ਹੀ ਸਚੈ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੬॥

Saṯgur sevėh se vadbẖāgī.  Sahj bẖā▫e sacẖī liv lāgī.  Sacẖo sacẖ kamāvėh saḏ hī sacẖai mel milā▫iḏā. ||6||

 

On the other hand, those who (seyvah-i = serve) obey (satigur-u) true guru – to be in obedience of the Almighty – (sey) they are (vaddbhaagi) fortunate – as they get access to the Almighty. With (sahj) steadfast (bhaaey) love for the Master, their (liv) attention (laagi) remains fixed (sachi = true) on practice of Naam or virtues and commands of the Almighty.

They (sad hi) forever (kamaavah-i) practice (sacho sach-u = only truth) Naam which (milaaida = causes to meet) facilitates (meyl-i) union (sachai) with the Eternal. 6.

 

ਜਿਸ ਨੋ ਸਚਾ ਦੇਇ ਸੁ ਪਾਏ ॥ ਅੰਤਰਿ ਸਾਚੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਸਚੁ ਸਚੈ ਕਾ ਆਪੇ ਦਾਤਾ ਜਿਸੁ ਦੇਵੈ ਸੋ ਸਚੁ ਪਾਇਦਾ ॥੭॥

Jis no sacẖā ḏe▫e so pā▫e.  Anṯar sācẖ bẖaram cẖukā▫e.  Sacẖ sacẖai kā āpe ḏāṯā jis ḏevai so sacẖ pā▫iḏā. ||7||

 

Only (su) that person (paaey) obtains – awareness of Naam – (no) to (jis) whom (sachaa) the Eternal (dey-i) gives – by leading to the guru. S/he keeps (saach-u) Naam (antar-i) in mind which (chukaaey) ends any (bharam-u) doubt about God’s presence with us.

(Sach-u) the Eternal (aapey) IT-self alone is (daataa) the giver (ka) of awareness of (sachai = truth) Naam; (so) that person (paaida) finds (sach-u) the Eternal whom IT (deyvai = gives) imparts awareness of Naam. 7.

ਆਪੇ ਕਰਤਾ ਸਭਨਾ ਕਾ ਸੋਈ ॥ ਜਿਸ ਨੋ ਆਪਿ ਬੁਝਾਏ ਬੂਝੈ ਕੋਈ ॥ ਆਪੇ ਬਖਸੇ ਦੇ ਵਡਿਆਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੮॥

Āpe karṯā sabẖnā kā so▫ī.  Jis no āp bujẖā▫e būjẖai ko▫ī.  Āpe bakẖse ḏe vadi▫ā▫ī āpe mel milā▫iḏā. ||8||

 

(Soee = that) the One (aapey = self) Almighty is (karta) the Creator (ka) of (sabhna) all. (Koee) some rare person (jis no) to whom (aap-i = self) the Almighty (bujhaaey) gives the understanding (boojhai = understands) knows this, and acknowledges.

(Aapey = self) the Almighty (bakhsey) bestows grace, (dey) imparts (vaddiaai) virtues and (aapey) IT-self (milaaida = causes to meet) facilitates (meyl-i) union with IT-self. 8.

 

ਹਉਮੈ ਕਰਦਿਆ ਜਨਮੁ ਗਵਾਇਆ ॥ ਆਗੈ ਮੋਹੁ ਨ ਚੂਕੈ ਮਾਇਆ ॥ ਅਗੈ ਜਮਕਾਲੁ ਲੇਖਾ ਲੇਵੈ ਜਿਉ ਤਿਲ ਘਾਣੀ ਪੀੜਾਇਦਾ ॥੯॥

Ha▫umai karḏi▫ā janam gavā▫i▫ā.  Āgai moh na cẖūkai mā▫i▫ā.  Agai jamkāl lekẖā levai ji▫o ṯil gẖāṇī pīṛā▫iḏā. ||9||

 

The human being (gavaaiaa = loses) wastes (janam-u) human birth (kardiaa = doing) acting by (haumai = ego) self-will – ignoring the guru’s teachings to practice Naam. S/he has (moh-u) (maaiaa) happenings of the world-play (aagai) in front of him/her to entice, and attachment to them does not (chookai) end.

(Agai = ahead) in the hereafter, (jamkaal-u) the agent of Divine justice (leyvai = takes) asks for (leykha) account of deeds; and punishes like an ox is (peerraaida) caused to grind (til) the sesame (ghaani) in the oil mill, being harnessed to repeatedly go round it in a circle, i.e. by being put in cycles of births and deaths. 9.

 

ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸੇਵਾ ਹੋਈ ॥ ਨਦਰਿ ਕਰੇ ਤਾ ਸੇਵੇ ਕੋਈ ॥ ਜਮਕਾਲੁ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ਮਹਲਿ ਸਚੈ ਸੁਖੁ ਪਾਇਦਾ ॥੧੦॥

Pūrai bẖāg gur sevā ho▫ī.  Naḏar kare ṯā seve ko▫ī.  Jamkāl ṯis neṛ na āvai mahal sacẖai sukẖ pā▫iḏā. ||10||

 

It is (poorai = perfect, bhaag-i = with fortune) with good fortune that one finds the guru and (seyva = service, hoee = is done) carries out the guru’s instructions. It is when the Almighty (karey) bestows (nadar-i) grace, that (koee) someone (seyvey = serves) obeys the guru.

(Kamkaal-u) the agent of Divine justice – who prevents erring souls from getting to the Creator – does not (aavai) come (neyrr-i) near (tis-u) that person, and s/he (paaidaa) gets (sukh-u) the comfort – of obviating rebirth and – (mahal-i = in the palace) attaining union with the Almighty. 10.

 

ਤਿਨ ਸੁਖੁ ਪਾਇਆ ਜੋ ਤੁਧੁ ਭਾਏ ॥ ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸੇਵਾ ਲਾਏ ॥ ਤੇਰੈ ਹਥਿ ਹੈ ਸਭ ਵਡਿਆਈ ਜਿਸੁ ਦੇਵਹਿ ਸੋ ਪਾਇਦਾ ॥੧੧॥

Ŧin sukẖ pā▫i▫ā jo ṯuḏẖ bẖā▫e.  Pūrai bẖāg gur sevā lā▫e. Ŧerai hath hai sabẖ vadi▫ā▫ī jis ḏevėh so pā▫iḏā. ||11||

 

And that (sukh-u) peace/comfort is (paaiaa) experienced by (tin) those (jo) who (bhaaey) are liked by, i.e. obey, (tudh-u) You, o Almighty. It is their (poorai) good (bhaag-i) fortune that You (laaey) engage them (seyva = service) in obedience to the guru.

(Sabh) all (vaddiaaee) glory is in (teyrai) Your (hath-i) hands; one (jis-u) whom You (deyvah-i) give, (so) that person (paaida) receives glory. 11.

 

ਅੰਦਰਿ ਪਰਗਾਸੁ ਗੁਰੂ ਤੇ ਪਾਏ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਮੰਨਿ ਵਸਾਏ ॥ ਗਿਆਨ ਰਤਨੁ ਸਦਾ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨ ਅੰਧੇਰੁ ਗਵਾਇਦਾ ॥੧੨॥

Anḏar pargās gurū ṯe pā▫e.  Nām paḏārath man vasā▫e.  Gi▫ān raṯan saḏā gẖat cẖānaṇ agi▫ān anḏẖer gavā▫iḏā. ||12||

 

One who (paaey) receives (pargaas-u) enlightenment (anadr-i) within, (tey) from the guru. S/he (vasaaey = causes to dwell) keeps (padaarath-u = substance) the valuable Naam, i.e. Divine virtues and commands (mann-i) in the mind.

(Giaan) awareness of (ratan-u = jewel) Naam (sadaa) ever gives (chaanan-u) enlightenment (ghatt-i) to the mind; and (gavaaida = loses) dispels (andheyr-u) the darkness of (agiaan) ignorance, i.e. one is no longer oblivious of Naam. 12.

 

ਅਗਿਆਨੀ ਅੰਧੇ ਦੂਜੈ ਲਾਗੇ ॥ ਬਿਨੁ ਪਾਣੀ ਡੁਬਿ ਮੂਏ ਅਭਾਗੇ ॥ ਚਲਦਿਆ ਘਰੁ ਦਰੁ ਨਦਰਿ ਨ ਆਵੈ ਜਮ ਦਰਿ ਬਾਧਾ ਦੁਖੁ ਪਾਇਦਾ ॥੧੩॥

Agi▫ānī anḏẖe ḏūjai lāge.  Bin pāṇī dub mū▫e abẖāge. Cẖalḏi▫ā gẖar ḏar naḏar na āvai jam ḏar bāḏẖā ḏukẖ pā▫iḏā. ||13||

 

Those (agiaani) ignorant of Naam are (andhey = blind) blinded by attachments to the world-play and (laagey) engage (doojai = other) in duality. Those (abhaagey) unfortunate persons (ddub-i) drown and (mooey) die (bin-u) without (paani) water, i.e. are shamed with ignominy of being refused union with the Creator.

And (chaldiaa) departing from the world, such persons (na aavai = does not come, nadar-i = in sight) do not find (ghar-u = home, dar-u = gate) the abode of the Almighty, (badhaa) are bound (dar-i = at the place of) by (jam) the agent of Divine justice and (paaidaa) suffer (dukh-u) the pain of separation from the Creator, – and remaining in cycles of births and deaths. 13.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਗਿਆਨੀ ਧਿਆਨੀ ਪੂਛਹੁ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਿਸੁ ਮਿਲੈ ਵਡਿਆਈ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇਦਾ ॥੧੪॥

Bin saṯgur seve mukaṯ na ho▫ī.  Gi▫ānī ḏẖi▫ānī pūcẖẖahu ko▫ī.  Saṯgur seve ṯis milai vadi▫ā▫ī ḏar sacẖai sobẖā pā▫iḏā. ||14||

 

(Mukat-i) freedom from vices, and hence rebirth, is not (hoee = happen) attained (bin-u) without (seyvey = serving) obeying (satigur) the true guru. (Poochhahu) ask (koee) any (giaani) one aware of this or who (dhiaani) contemplates.

(Tis-u) that person who (sevey) obeys (satigur-u) the true guru, (milai) receives awareness of (vaddiaai) Divine virtues and commands, practices them and (paaida) receives (sobha) glory (dar-i) in the court of (sachai) the Eternal – is approved for union with the Almighty. 14.

 

ਸਤਿਗੁਰ ਨੋ ਸੇਵੇ ਤਿਸੁ ਆਪਿ ਮਿਲਾਏ ॥ ਮਮਤਾ ਕਾਟਿ ਸਚਿ ਲਿਵ ਲਾਏ ॥ ਸਦਾ ਸਚੁ ਵਣਜਹਿ ਵਾਪਾਰੀ ਨਾਮੋ ਲਾਹਾ ਪਾਇਦਾ ॥੧੫॥

Saṯgur no seve ṯis āp milā▫e.  Mamṯā kāt sacẖ liv lā▫e.  Saḏā sacẖ vaṇjahi vāpārī nāmo lāhā pā▫iḏā. ||15||

 

One who (seyvey = serves) is obedient (no) to (satigur) the true guru, the Almighty (milaaey) unites him/her (aap-i) with IT-self. That person (kaatt-i = cuts) breaks (mamta) attachment to the world-play and (laaey) fixes (liv) attention (sach-i = on truth) to practice of Divine virtues and commands.

That (vaapaari) business dealer (vanjah-i = does business) deals in, i.e. that seeker conducts the self, by (sach-u = truth) Naam and (paaidaa) obtains (laahaa) the profit from (naamo) practice of Naam – finds the Almighty. 15.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ॥ ਸਬਦਿ ਮਰੈ ਸੋਈ ਜਨੁ ਮੁਕਤਾ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਨਾਮੋ ਨਾਮੁ ਧਿਆਇਦਾ ॥੧੬॥੫॥੧੯॥

Āpe kare karā▫e karṯā.  Sabaḏ marai so▫ī jan mukṯā.  Nānak nām vasai man anṯar nāmo nām ḏẖi▫ā▫iḏā. ||16||5||19||

 

(Karta) the Creator (aapey) IT-self (karey) creates the creatures and (karaaey = cause to act) engages them in their roles. One who (marai = dies) kills ego (sabad-i = by the word) in obedience to the Creator, (soee) that (jan-u) person (mukta) is emancipated – from vices in life and from rebirth on death; s/he unites with God.

Naam (vasai) abides (antar-i) in his/her (man) mind and s/he (dhiaada) pays attention (maam-u) to Naam (naamo = of Naam) God, i.e. obeys Namm and does not engage in rituals or worship of gods/goddesses, says third Nanak. 16. 5. 19.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਜੋ ਤੁਧੁ ਕਰਣਾ ਸੋ ਕਰਿ ਪਾਇਆ ॥ ਭਾਣੇ ਵਿਚਿ ਕੋ ਵਿਰਲਾ ਆਇਆ ॥ ਭਾਣਾ ਮੰਨੇ ਸੋ ਸੁਖੁ ਪਾਏ ਭਾਣੇ ਵਿਚਿ ਸੁਖੁ ਪਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Jo ṯuḏẖ karṇā so kar pā▫i▫ā.  Bẖāṇe vicẖ ko virlā ā▫i▫ā.  Bẖāṇā manne so sukẖ pā▫e bẖāṇe

vicẖ sukẖ pā▫iḏā. ||1||

 

Composition of the third Guru in Raga Maaroo.  (Jo) what (tudh-u) You (karna) decide to do, (so) that You (kar-i) do and (paaiaa) put in place, i.e. the Creator has provided for everything. But (ko) some (virla) rare person (aaiaa = comes, vich-i = in) is happy Your (bhaanai) will.

One who (manney) accepts (bhaana) Divine will/obeys Divine commands, (so) that person – does not transgress and – (paaey) experiences (sukh-u) comfort – of union with You; s/he (paaida) finds (sukh-u) comfort in (bhaanai) living by Divine will. 1.

 

ਗੁਰਮੁਖਿ ਤੇਰਾ ਭਾਣਾ ਭਾਵੈ ॥ ਸਹਜੇ ਹੀ ਸੁਖੁ ਸਚੁ ਕਮਾਵੈ ॥ ਭਾਣੇ ਨੋ ਲੋਚੈ ਬਹੁਤੇਰੀ ਆਪਣਾ ਭਾਣਾ ਆਪਿ ਮਨਾਇਦਾ ॥੨॥

Gurmukẖ ṯerā bẖāṇā bẖāvai.  Sėhje hī sukẖ sacẖ kamāvai.  Bẖāṇe no locẖai bahuṯerī āpṇā bẖāṇā āp manā▫iḏā. ||2||

 

(Gurmukh-i) one who follows the guru (bhaavai = likes) is happy with (teyra) Your (bhaana) will. S/he (sahjey hi) steadfastly (kamaavai) acts by (sach-u = truth) Divine virtues and commands and experiences (sukh-u) peace.
(Bahuteyri) plenty of humankind (lochai) longs (no) for living by (bhaanai) Divine will – but it is hard, and only that person accepts whom – You (aap-i) Yourself (manaaida) enable to accept (aapna = own) Your (bhaana) will. 2.

 

ਤੇਰਾ ਭਾਣਾ ਮੰਨੇ ਸੁ ਮਿਲੈ ਤੁਧੁ  ਆਏ ॥ ਜਿਸੁ ਭਾਣਾ ਭਾਵੈ ਸੋ ਤੁਝਹਿ ਸਮਾਏ ॥

Ŧerā bẖāṇā manne so milai ṯuḏẖ ā▫e.  Jis bẖāṇā bẖāvai so ṯujẖėh samā▫e.

 

One who (manney) accepts (teyra) Your (bhaana = will) commands (su) that person (aaey) comes and (milai) meets, i.e. is accepted for union with, You. One (jis-u) who (bhaavai = likes) is happy with (bhaana) Your will (samaaey) merges (tujhah-i) in You.

 

Page 1064

 

ਭਾਣੇ ਵਿਚਿ ਵਡੀ ਵਡਿਆਈ ਭਾਣਾ ਕਿਸਹਿ ਕਰਾਇਦਾ ॥੩॥

Bẖāṇe vicẖ vadī vadi▫ā▫ī bẖāṇā kisėh karā▫iḏā. ||3||

 

There is (vaddi) great (vaddiaaee = virtue) merit in being happy (vich-i) in Your (bhaaney) will; but You (karaaidaa) cause (kisah-i) some rare person to obey Your (bhaana) will – and accept him/her for union with You. 3.

 

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਗੁਰੂ ਮਿਲਾਏ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥ ਤੁਧੁ ਆਪਣੈ ਭਾਣੈ ਸਭ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਜਿਸ ਨੋ ਭਾਣਾ ਦੇਹਿ ਤਿਸੁ ਭਾਇਦਾ ॥੪॥

Jā ṯis bẖāvai ṯā gurū milā▫e.  Gurmukẖ nām paḏārath pā▫e.  Ŧuḏẖ āpṇai bẖāṇai sabẖ sarisat upā▫ī jis no bẖāṇā ḏėh ṯis bẖā▫iḏā. ||4||

 

(Ja) when it (bhaavai) is pleases (tis-u = that) the Almighty (ta) then IT (milaaey) causes to meet the guru. And (gurmukh-i) one who follows the guru (paaey) obtains (padaarath-u = substance) the gift of awareness of Naam or Divine virtues and commands.

O Almighty, (tudh-u) You (upaaee) created (sabh) all (sristt-i) universes to be subject to (aapnai = own) Your (bhaanai = will) commands; one (jis no) whom You (deyh-i = give) impart awareness of Your (bhaana) will/commands, (tis-u = that) s/he (bhaaida = likes) obeys them. 4.

 

ਮਨਮੁਖੁ ਅੰਧੁ ਕਰੇ ਚਤੁਰਾਈ ॥ ਭਾਣਾ ਨ ਮੰਨੇ ਬਹੁਤੁ ਦੁਖੁ ਪਾਈ ॥ ਭਰਮੇ ਭੂਲਾ ਆਵੈ ਜਾਏ ਘਰੁ ਮਹਲੁ ਨ ਕਬਹੂ ਪਾਇਦਾ ॥੫॥ Manmukẖ anḏẖ kare cẖaṯurā▫ī.  Bẖāṇā na manne bahuṯ ḏukẖ pā▫ī.  Bẖarme bẖūlā āvai jā▫e gẖar mahal na kabhū pā▫iḏā. ||5||

 

(Manmukh-u) a self-willed person – does not follow the guru –, is (andh-u = blind) oblivious of Divine commands and (karey = does) acts in (chaturaai) cleverness. S/he does not (manney) obey (bhaana) Divine commands and (paai) suffers (bahut-u) great (dukh-u) distress – remains separated from the Creator.

S/he (bhoola) strays (bharmey) in delusion – commits vices, hence – can (na kabahoo) never (paaida) find (ghar-u = home, mahal-u = palace) the Almighty, i.e. cannot unite with the Creator and (aavai = comes, jaaey = goes) remains in cycles of births and deaths. 5.

 

ਸਤਿਗੁਰੁ ਮੇਲੇ ਦੇ ਵਡਿਆਈ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਧੁਰਿ ਫੁਰਮਾਈ ॥ ਸਤਿਗੁਰ ਸੇਵੇ ਤਾ ਨਾਮੁ ਪਾਏ ਨਾਮੇ ਹੀ ਸੁਖੁ ਪਾਇਦਾ ॥੬॥

Saṯgur mele ḏe vadi▫ā▫ī.  Saṯgur kī sevā ḏẖur furmā▫ī.  Saṯgur seve ṯā nām pā▫e nāme hī sukẖ pā▫iḏā. ||6||

 

The Almighty (meyley) leads to (satigur-u) the true guru, who (dey = gives) imparts awareness (vaddiaaee = greatness) Divine virtues. (Seyva = service) obedience (ki) of (satigur) the true guru is (furmaaee) ordained (dhur-i) by the source/Creator.

When one (seyvey = serves) follows the true guru, (ta) then s/he (paaey) obtains awareness of Naam; one (paaey) attains (sukh-u) peace (naamey hi) only by practice of Naam, i.e. emulating Divine virtues and obeying Divine commands – and nothing else needs to be done. 6.

 

ਸਭ ਨਾਵਹੁ ਉਪਜੈ ਨਾਵਹੁ ਛੀਜੈ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨੁ ਤਨੁ ਭੀਜੈ ॥ ਰਸਨਾ ਨਾਮੁ ਧਿਆਏ ਰਸਿ ਭੀਜੈ ਰਸ ਹੀ ਤੇ ਰਸੁ ਪਾਇਦਾ ॥੭॥

Sabẖ nāvhu upjai nāvhu cẖẖījai.  Gur kirpā ṯe man ṯan bẖījai.  Rasnā nām ḏẖi▫ā▫e ras bẖījai ras hī ṯe ras pā▫iḏā. ||7||

 

(Sabh) everything/everyone (upjai) is created and (chheejai) destroyed (naavah-u) by Naam or Divine commands. (Man-u) the mind and (tan-u) body are (bheejai = rinsed) imbued with love of the Almighty (tey) with (kirpa = kindness) guidance of the guru.

One whose (rasna) tongue (dhiaaey) utters Naam, (bheejai = rinses) enjoys (ras-i = elixir) the taste/experience; s/he (paaida) obtains (ras-u) joy (tey) with (ras hi) only with that elixir/experience. 7.

 

ਮਹਲੈ ਅੰਦਰਿ ਮਹਲੁ ਕੋ ਪਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਚਿ ਚਿਤੁ ਲਾਏ ॥ ਜਿਸ ਨੋ ਸਚੁ ਦੇਇ ਸੋਈ ਸਚੁ ਪਾਏ ਸਚੇ ਸਚਿ ਮਿਲਾਇਦਾ ॥੮॥

Mahlai anḏar mahal ko pā▫e.  Gur kai sabaḏ sacẖ cẖiṯ lā▫e. Jis no sacẖ ḏe▫e so▫ī sacẖ pā▫e sacẖe sacẖ milā▫iḏā. ||8||

 

(Ko) some rare person (paaey) finds (mahl-u = palace) abode of the Almighty (andar-i) in (mahalai = palace) the body/mind. (Sabad-i = with word) with guidance of (gur) the guru, s/he (laaey) fixes (chit-u) the mind (sach-i) on the Eternal – Naam or Divine virtues and commands.

One (jis no) to whom the guru (dey-i = gives) imparts awareness of (sach-u = truth) Naam, (soi) only that person (paaey) finds (sach-u) the Eternal; (sachey = true) one who practices Naam (milaaida) unites (sach-i) with the Eternal. 8.

 

ਨਾਮੁ ਵਿਸਾਰਿ ਮਨਿ ਤਨਿ ਦੁਖੁ ਪਾਇਆ ॥ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਰੋਗੁ ਕਮਾਇਆ ॥ ਬਿਨੁ ਨਾਵੈ ਮਨੁ ਤਨੁ ਹੈ ਕੁਸਟੀ ਨਰਕੇ ਵਾਸਾ ਪਾਇਦਾ ॥੯॥

Nām visār man ṯan ḏukẖ pā▫i▫ā.  Mā▫i▫ā moh sabẖ rog kamā▫i▫ā.  Bin nāvai man ṯan hai kustī narke vāsā pā▫iḏā. ||9||

 

(Visaar-i) by forgetting Naam, one’s (man-i = mind, tan-i = body) being (paaiaa) experiences (dukh-u) pain – lack of peace. S/he has (moh-u) attachment to (maaiaa) the world-play – of relatives, wealth, status and so on – which (kamaaiaa = earns) results (sabh-u = all) only in (rog-u = disease) ego – of acting by self-will.

(Man-u = min) mind and (tan-u = body) deeds are (kustti = leper) afflicted with vices, and one (paaidaa) gets (vaasaa = stay) to be in (narkey = hell) cycles of births and deaths. 9.

 

ਨਾਮਿ ਰਤੇ ਤਿਨ ਨਿਰਮਲ ਦੇਹਾ ॥ ਨਿਰਮਲ ਹੰਸਾ ਸਦਾ ਸੁਖੁ ਨੇਹਾ ॥ ਨਾਮੁ ਸਲਾਹਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਦਾ ॥੧੦॥

Nām raṯe ṯin nirmal ḏehā.  Nirmal hansā saḏā sukẖ nehā. Nām salāhi saḏā sukẖ pā▫i▫ā nij gẖar vāsā pā▫iḏā. ||10||

 

On the other hand, those (ratey) imbued (naam-i) with Naam or Divine virtues and commands have (nirmal) clean (deyha) bodies – unlike the lepers; their thoughts and actions are free of vices. With (hansa) the soul (nirmal = unstained) free of vices and with (neyha) love for the Almighty, they (sadaa) ever experience (sukh-u) peace.

They (salaah-i) praise and practice Naam, and (sadaa) ever (paaiaa) experience (sukh-u) peace, (paaida) attaining (vaasaa) stay in (nij) own (ghar-i) home, i.e. the mind becomes un-wavering/steady with focus on the Almighty. 10.

 

ਸਭੁ ਕੋ ਵਣਜੁ ਕਰੇ ਵਾਪਾਰਾ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭੁ ਤੋਟਾ ਸੰਸਾਰਾ ॥ ਨਾਗੋ ਆਇਆ ਨਾਗੋ ਜਾਸੀ ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਪਾਇਦਾ ॥੧੧॥

Sabẖ ko vaṇaj kare vāpārā.  viṇ nāvai sabẖ ṯotā sansārā.  Nāgo ā▫i▫ā nāgo jāsī viṇ nāvai ḏukẖ pā▫iḏā. ||11||

 

(Sabh ko) everyone (karey) does (vanaj-u, vaapaara) business dealings – for profit, i.e. acts to obtain union with the Almighty, but (sansaara) in the world – human birth -, but there is (sabh-u = all) only (totta) loss (bin-u) without (naavai) Naam, i.e. one not only fails to unite with the Almighty but also loses virtues brought from past birth.

The creature (aaiaa = comes) is born (naago) naked and (jaasi) shall go/depart (naago) naked, – this applies to everyone – one neither brings material possessions nor does the soul take any with it; one who (bin-u = without) does not live (naavai) by Naam (paaida) gets (dukh-u) suffering – of cycles of births and deaths. 11.

 

ਜਿਸ ਨੋ ਨਾਮੁ ਦੇਇ ਸੋ ਪਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਨਾਮੋ ਨਾਮੁ ਧਿਆਇਦਾ ॥੧੨॥

Jis no nām ḏe▫e so pā▫e.  Gur kai sabaḏ har man vasā▫e.  Gur kirpā ṯe nām vasi▫ā gẖat anṯar nāmo nām ḏẖi▫ā▫iḏā. ||12||

 

Only (so) that person (paaey) gets awareness of Naam (jis no) whom the Almighty (dey-i) gives. S/he (vaasaaey = causes to abide) keeps (har-i) the Almighty (mann-i) in mind – and practices Naam – (sabad-i = with word) with guidance (kai) of (gur) the guru.

(Tey) with (kirpa = grace) guidance of the guru, Naam (vasiaa) abides (antar-i) in (ghatt) mind and one (dhiaaida) pays attention (naamo naam) only to Naam, i.e. invokes and obeys the Almighty alone. 12.

 

ਨਾਵੈ ਨੋ ਲੋਚੈ ਜੇਤੀ ਸਭ ਆਈ ॥ ਨਾਉ ਤਿਨਾ ਮਿਲੈ ਧੁਰਿ ਪੁਰਬਿ ਕਮਾਈ ॥ ਜਿਨੀ ਨਾਉ ਪਾਇਆ ਸੇ ਵਡਭਾਗੀ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਇਦਾ ॥੧੩॥

Nāvai no locẖai jeṯī sabẖ ā▫ī.  Nā▫o ṯinā milai ḏẖur purab kamā▫ī.  Jinī nā▫o pā▫i▫ā se vadbẖāgī gur kai sabaḏ milā▫iḏā. ||13||

 

(Jeyti = as much) all humans that (aaee = came) have been created, (lochia) yearns (no) for awareness of (naavai) Naam – the method to attain union with God. Awareness of (naau) Naam (milai) is obtained (dhur-i = from the source) from the Almighty by (tinaa) those who have (kamaaee) practiced it (purab-i) in the past.

(Sey) those (jini) who (paaiaa) obtain awareness of (naau) Naam, are (vaddbhaagi) fortunate; they learn it (sabad-i = with word) with guidance (kai) of the guru and the Almighty (milaaida) unites them with IT-self. 13.

 

ਕਾਇਆ ਕੋਟੁ ਅਤਿ ਅਪਾਰਾ ॥ ਤਿਸੁ ਵਿਚਿ ਬਹਿ ਪ੍ਰਭੁ ਕਰੇ ਵੀਚਾਰਾ ॥ ਸਚਾ ਨਿਆਉ ਸਚੋ ਵਾਪਾਰਾ ਨਿਹਚਲੁ ਵਾਸਾ ਪਾਇਦਾ ॥੧੪॥

Kā▫i▫ā kot aṯ apārā.  Ŧis vicẖ bahi parabẖ kare vīcẖārā.  Sacẖā ni▫ā▫o sacẖo vāpārā nihcẖal vāsā pā▫iḏā. ||14||

 

(Kaaiaa) the human body has (at-i) a very strong (kott-u) fort in it where (apaara) the Infinite dwells. (Prabh-u) the Almighty (bah-i) sits (vich-i) in (tis-u) that and (karey = does, vechaara = thinking) watches and considers performance of the creature.

The Master’s (niaau) justice is (sacha) true; one who has (sacho) truthful (vaapaara = business dealing) conduct in life (paaida) obtains (nihchal-u = unshakable) permanent (vaasaa) residence, i.e. merges in the Creator, and is not reborn. 14.

 

ਅੰਤਰ ਘਰ ਬੰਕੇ ਥਾਨੁ ਸੁਹਾਇਆ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਥਾਨੁ ਪਾਇਆ ॥ ਇਤੁ ਸਾਥਿ ਨਿਬਹੈ ਸਾਲਾਹੇ ਸਚੇ ਹਰਿ ਸਚਾ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧੫॥

Anṯar gẖar banke thān suhā▫i▫ā.  Gurmukẖ virlai kinai thān pā▫i▫ā.  Iṯ sāth nibhai sālāhe sacẖe har sacẖā man vasā▫iḏā. ||15||

 

(Antar-i) in (ghar) the house/mind is (thaan-u = place) the abode of (bankey) the handsome Master (suhaaiaa = looking good) adorning it. (Kinai) some (virlai) rare person (gurmukh-i) who follows the guru’s teachings (paaiaa) finds (thaan-u = place) the Almighty within.

S/he (nibahai) maintains (it-u) this (saath-i) company – presence of the Almighty in the mind – by (saalaahey) praising (sachey) the Eternal and (vasaaida = causes to swell) keeping (sachaa) the Eternal (mann-i) in mind. 15.

 

ਮੇਰੈ ਕਰਤੈ ਇਕ ਬਣਤ ਬਣਾਈ ॥ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਸਭ ਵਥੁ ਪਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਣਜਹਿ ਰੰਗਿ ਰਾਤੇ ਗੁਰਮੁਖਿ ਕੋ ਨਾਮੁ ਪਾਇਦਾ ॥੧੬॥੬॥੨੦॥

Merai karṯai ik baṇaṯ baṇā▫ī.  Is ḏehī vicẖ sabẖ vath pā▫ī.  Nānak nām vaṇjahi rang rāṯe gurmukẖ ko nām pā▫iḏā. ||16||6||20||

 

(Kartai) the Creator (meyrai = my) of all has (banaaee) made/created (ik = one) a (banat = arrangement) phenomenon. IT has (paaee) put (sabh) every (vath-u) thing (vich-i) in (is) this (deyhi) body, i.e. Naam or Divine virtues and commands are present within.

Those (raatey) imbued (rang-i) with love of the Almighty (vanjah-i = deal in) conduct themselves by Naam; but (ko) some rare person (gurmukh-i) who follows the guru, (paaida) obtains awareness of Naam, says third Nanak. 16. 6. 20.

 

 

 

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.

 

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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.