SGGS pp 1364-1366, Slok Kabir Ji 1-43 of 243

 

ਸਲੋਕ ਭਗਤ ਕਬੀਰ ਜੀਉ ਕੇ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok bẖagaṯ Kabīr jī▫o ke   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Slok) verses (key) of (jeeo) revered (bhagat) devotee Kabir.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥

Kabīr merī simrnī rasnā ūpar rām. Āḏ jugāḏī sagal bẖagaṯ ṯā ko sukẖ bisrām. ||1||

 

Says Kabir: Ever praising (raam-u) the Almighty (oopar-i) on/with my (rasna) tongue is turning (simrani) the rosary (meyri = my) for me. It has brought (sukh-u) peace and (bisraam-u = rest) solace to (sagal) all (bhagat) devotes of God (aad-i) from the beginning of time (jugaad-i = beginning of ages) through the ages. 1.

 

ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥

Kabīr merī jāṯ ka▫o sabẖ ko hasnehār.  Balihārī is jāṯ ka▫o jih japi▫o sirjanhār. ||2||

 

Says Kabir: (Sabh ko) everyone (kau hasneyhaar-u) laughs at, i.e. ridicules (meyri) my (jaat-i) caste – of weaver which is considered low; but I (balihaari = am sacrifice, kau = to) adore (is) this (jaat-i) caste (jih) in which I (japio) remember and obey (sirjanhaar-u) the Creator. 2.  

 

ਕਬੀਰ ਡਗਮਗ ਕਿਆ ਕਰਹਿ ਕਹਾ ਡੁਲਾਵਹਿ ਜੀਉ ॥ ਸਰਬ ਸੂਖ ਕੋ ਨਾਇਕੋ ਰਾਮ ਨਾਮ ਰਸੁ ਪੀਉ ॥੩॥
Kabīr dagmag ki▫ā karahi kahā dulāvėh jī▫o.  Sarab sūkẖ ko nā▫iko rām nām ras pī▫o. ||3||

 

Says Kabir: O human being, (kiaa) why are you (karah-i = doing, dagmag = vacillation) vacillating and why (kahaa) why do you cause your (jeeo) mind to (ddulaavah) waver.

(Peeo) drink (ras-u) the elixir of, i.e. practice, (naam) virtues and commands of (raam) the Almight; this is (naaeyko = leader) the most sublime means to obtain (sarab) all (sookh) comforts/peace. 3.

 

ਕਬੀਰ ਕੰਚਨ ਕੇ ਕੁੰਡਲ ਬਨੇ ਊਪਰਿ ਲਾਲ ਜੜਾਉ ॥ ਦੀਸਹਿ ਦਾਧੇ ਕਾਨ ਜਿਉ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਨਾਹੀ ਨਾਉ ॥੪॥
Kabīr kancẖan ke kundal bane ūpar lāl jaṛā▫o.  Ḏīsėh ḏāḏẖe kān ji▫o jinĥ man nāhī nā▫o. ||4||

 

Says Kabir: (Kunddal) earrings (baney) made (key) of (kanchan) gold with (laal) precious stones (jarraau) imbedded (oopar-i) on them – are expensive and attractive.

They (deesah-i) look (jio) like (daadhey) burnt (kaan) canes when worn by those in (jinh) whose (man-i) minds (naau) Naam/Divine virtues and commands are (naahi) not remembered, i.e. it is not riches but devotion which count in Divine court. 4.

 

ਕਬੀਰ ਐਸਾ ਏਕੁ ਆਧੁ ਜੋ ਜੀਵਤ ਮਿਰਤਕੁ ਹੋਇ ॥ ਨਿਰਭੈ ਹੋਇ ਕੈ ਗੁਨ ਰਵੈ ਜਤ ਪੇਖਉ ਤਤ ਸੋਇ ॥੫॥

Kabīr aisā ek āḏẖ jo jīvaṯ mirṯak ho▫e.  Nirbẖai ho▫e kai gun ravai jaṯ pekẖa▫o ṯaṯ so▫e. ||5||

 

Says Kabir: There is some (eyk-u = one, aadh-u = half) – proverbially – rare person (jo) who (hoey = be) is (mirtak-u) dead while (jeevat) alive, i.e. invulnerable to temptations like a dead person.

S/he (hoey kai = being) is (nibhai = fearless) unmindful of what others may say, and (ravai = utters) praises and emulates (gun) virtues of the Almighty; I (peykhau) see (soey = that) the One Almighty (tat) there (jat) wherever I am. 5.

 

ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥ ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗੋੁਬਿੰਦੁ  ॥੬॥

Kabīr jā ḏin ha▫o mū▫ā pācẖẖai bẖa▫i▫ā anand.  Mohi mili▫o parabẖ āpnā sangī bẖajėh gobinḏ. ||6||

 

Says Kabir: Since (din) the day my (hau) ego (mooaa = died) was dissolved, (paachhai) after that everyone (bhaiaa) is (anand) happy. (Moh-i) I (miliaa) found (prabh-u) the Almighty (aapna = own) within and my (sangi) companions all (bhajah-i) praise (gubind-u) the Almighty Master of the world. 6

 

ਕਬੀਰ ਸਭ ਤੇ ਹਮ ਬੁਰੇ ਹਮ ਤਜਿ ਭਲੋ ਸਭੁ ਕੋਇ ॥ ਜਿਨਿ ਐਸਾ ਕਰਿ ਬੂਝਿਆ ਮੀਤੁ ਹਮਾਰਾ ਸੋਇ ॥੭॥

Kabīr sabẖ ṯe ham bure ham ṯaj bẖalo sabẖ ko▫e.  Jin aisā kar būjẖi▫ā mīṯ hamārā so▫e. ||7||

 

Says Kabir: (Ham) I am (burey) worse (tey) than (sabh) everyone else; in fact (sabh koey) everyone (taj-i) except (ham) me is (bhalo) good. One (jin-i) who (boojhiaa) understands (kar-i) like (aisa) this; (soey) that person is (meet-u) friend (hamaara) of mine – and of everyone. 7.

 

ਆਈ ਮੁਝਹਿ ਪਹਿ ਅਨਿਕ ਕਰੇ ਕਰਿ ਭੇਸ ॥ ਹਮ ਰਾਖੇ ਗੁਰ ਆਪਨੇ ਉਨਿ ਕੀਨੋ ਆਦੇਸੁ ॥੮॥

Kabīr ā▫ī mujẖėh pėh anik kare kar bẖes.  Ham rākẖe gur āpne un kīno āḏes. ||8||

 

Says Kabir: Temptations (aaee) come (pah-i) to (mujha-i) me to entice, (karey kar-i) adopting (anik) numerous (bheys = garbs) forms. (Ham) I am (raakhey) protected by following teachings of (aapney = own) my (gur) guru, and (uni-i) they (keeno = do) pay (aadeys) obeisance, i.e. respectfully retreat. 8.  

 

ਕਬੀਰ ਸੋਈ ਮਾਰੀਐ ਜਿਹ ਮੂਐ ਸੁਖੁ ਹੋਇ ॥ ਭਲੋ ਭਲੋ ਸਭੁ ਕੋ ਕਹੈ ਬੁਰੋ ਨ ਮਾਨੈ ਕੋਇ ॥੯॥

Kabīr so▫ī mārī▫ai jih mū▫ai sukẖ ho▫e.  Bẖalo bẖalo sabẖ ko kahai buro na mānai ko▫e. ||9||

 

Says Kabir: We should (maareeai) kill/dissolve (soee = that) vanity/arrogance by (jih) whose (mooai) dying, (sukh-u) peace (hoey = happens) is felt by everyone. One who does that (sabh ko) everyone (kahai) call him/her (bhalo bhalo) good; (na koey) no one (maanai) considers him/her (buraa) bad. 9.

 

Page 1365

 

ਕਬੀਰ ਰਾਤੀ ਹੋਵਹਿ ਕਾਰੀਆ ਕਾਰੇ ਊਭੇ ਜੰਤ ॥ ਲੈ ਫਾਹੇ ਉਠਿ ਧਾਵਤੇ ਸਿ ਜਾਨਿ ਮਾਰੇ ਭਗਵੰਤ ॥੧੦॥

Kabīr rāṯī hovėh kārī▫ā kāre ūbẖe janṯ.  Lai fāhe uṯẖ ḏẖāvṯe sė jān māre bẖagvanṯ. ||10||

 

Says Kabir: When (raati) the nights (hovah-i) are (kaareeaa/kaaleeaa) dark (kaarey) dark (jant) persons are (oobey) up, i.e. evil persons keep awake to commit evil on moonless nights.

They (laai) take (phaahey = noose) implements (utth-i = get up, dhaavtey = run) ready to harm others; (jaan-i) consider (s-i) such persons (maarey = hit) deprived of goodness by (bhagvant) the Almighty Master of destiny. 10

 

ਕਬੀਰ ਚੰਦਨ ਕਾ ਬਿਰਵਾ ਭਲਾ ਬੇੜ੍ਹ੍ਹਿਓ ਢਾਕ ਪਲਾਸ ॥ ਓਇ ਭੀ ਚੰਦਨੁ ਹੋਇ ਰਹੇ ਬਸੇ ਜੁ ਚੰਦਨ ਪਾਸਿ ॥੧੧॥

Kabīr cẖanḏan kā birvā bẖalā beṛėha▫o dẖāk palās.  O▫e bẖī cẖanḏan ho▫e rahe base jo cẖanḏan pās. ||11||

 

Says Kabir: (Birva) the tree (ka) of (chandan) sandalwood is good, i.e. does not lose its fragrance, even when (beyrrhio) surrounded by (ddhaak plaas) weeds; (oey) those plants (ju) which (basey) are located (paas-i) in vicinity of (chandan) a sandalwood tree (bhi) also (hoey rahey) become fragrant like the sandalwood tree. 11.

Message: Devotees of the Almighty do not give up their goodness even if surrounded by evil doers. Others without ego benefit from their company.

 

ਕਬੀਰ ਬਾਂਸੁ ਬਡਾਈ ਬੂਡਿਆ ਇਉ ਮਤ ਡੂਬਹੁ ਕੋਇ ॥ ਚੰਦਨ ਕੈ ਨਿਕਟੇ ਬਸੈ ਬਾਂਸੁ ਸੁਗੰਧੁ ਨ ਹੋਇ ॥੧੨॥

Kabīr bāʼns badā▫ī būdi▫ā i▫o maṯ dūbahu ko▫e. Cẖanḏan kai nikte basai bāʼns suganḏẖ na ho▫e. ||12||

 

(Baans) the bamboo plant (doobiaa) drowns in its (baddaaee) big-ness – big height; o friends, be careful (mat-i) lest (koey) someone (doobahu) drowns (io) like this. Even when it (basai) is located (nikttey) near (chandan) a sandalwood tree, (baans) the bamboo does not (hoey) get (sugandh-u) the fragrance. 12.

Message: Arrogance does not let one learn from virtuous company – and needs to be shed. This contrasts with the previous verse.

 

ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ॥ ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ॥੧੩॥

Kabīr ḏīn gavā▫i▫ā ḏunī si▫o ḏunī na cẖālī sāth.  Pā▫e kuhāṛā māri▫ā gāfal apunai hāth. ||13||

 

Says Kabir: The human being (gavaaiaa) loses being accepted by God, in (deen) the hereafter (siau) for benefits/pleasures of vices and attachments in (duni) the world, i.e. the sources of these pleasures/benefits of life do not (chaali) go (saath-i) with the soul to the hereafter – and the soul suffers consequences. (Gaafil = lazy/indifferent) the careless person (maariaa) strikes (kuhaarraa) the axe on the self by (apunai = own) his/her (haatth-i) hand. 13.

Message: Succour or suffering is caused by one’s own deeds; no one else should be blamed.

 

ਕਬੀਰ ਜਹ ਜਹ ਹਉ ਫਿਰਿਓ ਕਉਤਕ ਠਾਓ ਠਾਇ ॥ ਇਕ ਰਾਮ ਸਨੇਹੀ ਬਾਹਰਾ ਊਜਰੁ ਮੇਰੈ ਭਾਂਇ ॥੧੪॥

Kabīr jah jah ha▫o firi▫o ka▫uṯak ṯẖā▫o ṯẖā▫e.  Ik rām sanehī bāhrā ūjar merai bẖāʼn▫e. ||14||

 

Says Kabir: (Jah jah) wherever (hau) I (phirio = wandered) have gone I found (kautak = plays) playful-ness/happiness in (tthaao tthaaey) place after place. (Ik) only a place (baahraa) devoid of persons (saneyhi) with love of (raam) the Almighty is (oojar-u/oojarr-u) deserted in (meyrai) my (bhaa’ney) view. 14.

 

ਕਬੀਰ ਸੰਤਨ ਕੀ ਝੁੰਗੀਆ ਭਲੀ ਭਠਿ ਕੁਸਤੀ ਗਾਉ ॥ ਆਗਿ ਲਗਉ ਤਿਹ ਧਉਲਹਰ ਜਿਹ ਨਾਹੀ ਹਰਿ ਕੋ ਨਾਉ ॥੧੫॥

Kabīr sanṯan kī jẖungī▫ā bẖalī bẖaṯẖ kusṯī gā▫o. Āg laga▫o ṯih ḏẖa▫ulhar jih nāhī har ko nā▫o. ||15||

 

Says Kabir: A set of (jhungeeaa) huts (ki) of (santan = saints) those who obey the Almighty is (bhali = good) is comfortable/peaceful; but (gaau) a village of (kusati) false – those who display devotion falsely – is (bhatth-i) a furnace – causes restless-ness.

May (tih) those (dhaulhar) white/marble mansion (lagau) be set (aag-i) on fire (jih) which are (naahi = not) bereft of practice of (naau) Naam/virtues and commands of (har-i) the Almighty. 15.

Message: The creatures are judged in the hereafter by their deeds and not status in the world. 15.

 

ਕਬੀਰ ਸੰਤ ਮੂਏ ਕਿਆ ਰੋਈਐ ਜੋ ਅਪੁਨੇ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਰੋਵਹੁ ਸਾਕਤ ਬਾਪੁਰੇ ਜੁ ਹਾਟੈ ਹਾਟ ਬਿਕਾਇ ॥੧੬॥

Kabīr sanṯ mū▫e ki▫ā ro▫ī▫ai jo apune garihi jā▫e. Rovhu sākaṯ bāpure jo hātai hāt bikā▫e. ||16||

 

Says Kabir: We (kiaa = why?) should not (roeeai) wail (mooey) on death of (sant) a saint – one who lives in obedience to the Almighty, (jo) who (jaaey) goes to (apuney) own (grih-i) home, i.e. attains peace by merging with the Creator.

(Rovh-u) wail for (saakat) those (j-u) who turn away from God, and (baapurey = helpless) cannot settle down; they are (bikaaey) sold (haattai) from one shop to (haatt) another shop, i.e. are turned away from God and keep taking births in different life forms. 16.

 

ਕਬੀਰ ਸਾਕਤੁ ਐਸਾ ਹੈ ਜੈਸੀ ਲਸਨ ਕੀ ਖਾਨਿ ॥ ਕੋਨੇ ਬੈਠੇ ਖਾਈਐ ਪਰਗਟ ਹੋਇ ਨਿਦਾਨਿ ॥੧੭॥

Kabīr sākaṯ aisā hai jaisī lasan kī kẖān. Kone baiṯẖe kẖā▫ī▫ai pargat ho▫e niḏān. ||17||

 

Says Kabir: (Saakat-u) one who turns away from God is (aisa) such like (jaisi) as is one who has (khaan-i) eaten raw (lasan) garlic. If it (khaaeeai) eaten (baitthey) sitting (koney) in a corner it (pargatt hoey = manifests) is known to (nidaan-i) the end of the room. 17.

Message: People are easily influenced by things which take one away from God.   Transitory pleasures and evil spreads easily

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਝਕੋਲਨਹਾਰੁ ॥ ਸੰਤਹੁ ਮਾਖਨੁ ਖਾਇਆ ਛਾਛਿ ਪੀਐ ਸੰਸਾਰੁ ॥੧੮॥

Kabīr mā▫i▫ā dolnī pavan jẖakolanhār.  Sanṯahu mākẖan kẖā▫i▫ā cẖẖācẖẖ pī▫ai sansār. ||18||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner. (Santahu = saints) God’s devotees – churn the curd to obtain and (khaaiaa) eat (maakhan-u) the butter, i.e. lead life by Naam/Divine virtues and commands and find God; while (sansaar-u = world) others (peeai) drink (chhaachh) the liquid left behind, i.e. do not know how to churn resulting in no butter, i.e. remain engrossed with transitory pleasures and cannot find the Creator within. 18. 

 

ਕਬੀਰ ਮਾਇਆ ਡੋਲਨੀ ਪਵਨੁ ਵਹੈ ਹਿਵ ਧਾਰ ॥ ਜਿਨਿ ਬਿਲੋਇਆ ਤਿਨਿ ਖਾਇਆ ਅਵਰ ਬਿਲੋਵਨਹਾਰ ॥੧੯॥

Kabīr mā▫i▫ā dolnī pavan vahai hiv ḏẖār.  Jin bilo▫i▫ā ṯin kẖā▫i▫ā avar bilovanhār. ||19||

 

Says Kabir: (Maaiaa) the world-play is (ddolni) the churning pitcher and (pavan-u = air/breaths) life is (jhakolanhaar) is the churner; one in whom (pavan = air, vahai = blows) the cooling Naam is present within has the mind with (dhaar) stream of (hivai) snow.

One (jin-i) who (biloiaa) churns, i.e. contemplates Naam, (tin-i) that person gets and (khaaiaa) eats butter, i.e. finds God within, while (avar) others only (bilovanhaar) keep churning the ignorant mind. 19.

 

ਕਬੀਰ ਮਾਇਆ ਚੋਰਟੀ ਮੁਸਿ ਮੁਸਿ ਲਾਵੈ ਹਾਟਿ ॥ ਏਕੁ ਕਬੀਰਾ ਨਾ ਮੁਸੈ ਜਿਨਿ ਕੀਨੀ ਬਾਰਹ ਬਾਟ ॥੨੦॥

Kabīr mā▫i▫ā cẖortī mus mus lāvai hāt.  Ėk kabīrā nā musai jin kīnī bārah bāt. ||20||

 

Says Kabir: (Maaiaa) temptations in the world-play are like (chortti) the thief who (laavai) sets (haatt-i) shop and (mus-i mus-i) keeps robbing, i.e. succumbing to temptations rob people goodness.

They cannot (musai) rob/deceive (kabeeraa) God’s devotee (eyk-u) alone (jin-i) who (keeni = makes) cuts them into (baarah) twelve (baatt) pieces, i.e. makes temptations ineffective. 20.

 

ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥ ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥

Kabīr sūkẖ na eʼnh jug karahi jo bahuṯai mīṯ.  Jo cẖiṯ rākẖahi ek si▫o ṯe sukẖ pāvahi nīṯ. ||21||

 

Says Kabir: (Sookh-u) comfort/peace in (eynh) this (jug-i = age) human birth is not attained by those (ju) who (karah-i) make (bahutai) numerous (meet) friends, i.e. pursue many measures like rituals, worships and so on, do not get.

(Jo) those who (raakhah-i) keep/maintain (chit-u) mind (siau) on (eyk) one thing – practice of Naam, (tey) they (paavah-i) find (sukh-u) peace (neet) forever, i.e. they find, and merge with, God. 21.

 

ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥

Kabīr jis marne ṯe jag darai mere man ānanḏ. Marne hī ṯe pā▫ī▫ai pūran parmānanḏ. ||22||

 

Says Kabir, (marney) death – breaking attachments to objects of transitory pleasures in life – (tey) from (jis-u) which (jag-u = world) the humans (ddarai = are afraid) hesitate, gives (aanad-i) bliss/peace to (meyrai) my (man-i) mind. For, it is by this (marney) death – giving up other ideas from mind – that the Almighty source of (pooran-u) the perfect (parmanand-u) supreme bliss (paaeeai) is found within. 22.

 

ਰਾਮ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਕਬੀਰਾ ਗਾਂਠਿ ਨ ਖੋਲ੍ਹ੍ਹ ॥ ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥

Rām paḏārath pā▫e kai kabīrā gāʼnṯẖ na kẖolĥ.  Nahī pataṇ nahī pārkẖū nahī gāhak nahī mol. ||23||

 

(Kabira) o Kabir: (Paaey kai) if you have received (padaarath-u = substance) the valuable wealth of awareness of Naam/virtues and commands of (raam) the Almighty, do not (kholh) open (gaantth-i) the bundle – try to tell the world what living by Naam does.

There is neither (pattan-u = town) the market nor (paarkhoo) appraiser, nor (gaahak-u) any buyer – seeker of truth – and nor good (mol) price, i.e. there is no respect for Naam in the worldly persons. 23.

 

ਕਬੀਰ ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜਾ ਕੋ ਠਾਕੁਰੁ ਰਾਮੁ ॥ ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥

Kabīr ṯā si▫o parīṯ kar jā ko ṯẖākur rām.  Pandiṯ rāje bẖūpṯī āvahi ka▫une kām. ||24||

 

Says Kabir: (Kar-i = do) have (preet-i) affection (sio) with (ta) those (ja ko = whose) who accept (raam-u) the One Almighty as (ttaakur-u) the Master, i.e. who practice and guide others to obey One God. Relying on (panddit) Pundits – the scholars who talk of numerous deities, or looking to (raajey) kings and (bhoopati) landlords/rich people for support is of (kauney = what?) no (aavah-i = be of, kaam = use) avail – when account of deeds is taken in Divine court. 24.

 

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥

Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.  Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||

 

Says Kabir: (Kee-ey = doing) bearing (preet-i) affection (sio) with, being in obedience of (ik) the One Almighty, (aan) other (dubidha) alternative ideas (jaaey) leave the mind. It does not matter (bhaavai) whether one (kar-u = does) keeps (laambey) long – matted – (keys) hair or have (muddaaey/munddaey) head shaven (gharar-i) closely, i.e. symbolism does not please God. 25.

 

ਕਬੀਰ ਜਗੁ ਕਾਜਲ ਕੀ ਕੋਠਰੀ ਅੰਧ ਪਰੇ ਤਿਸ ਮਾਹਿ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਪੈਸਿ ਜੁ ਨੀਕਸਿ ਜਾਹਿ ॥੨੬॥

Kabīr jag kājal kī koṯẖrī anḏẖ pare ṯis māhi.  Ha▫o balihārī ṯin ka▫o pais jo nīkas jāhi. ||26||

 

Says Kabir: (Jag-u) the world is (kotthri) a room of (kaajal = black eye lining) soot; (andh) blind persons (parey) remain (maah-i) in (tis) that, i.e. there are temptations galore in the world; those oblivious of Naam/Divine virtues and commands cannot overcome them, and remain in their grip. (Hau) I (balihaari = am sacrifice, kau = to) adore (tin) those (ju) who (pais-i= put) being in the world (neekas-i jaah-i) get out, i.e. overcome temptations through obedience to the Almighty. 26.

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਸਕਹੁ ਤ ਲੇਹੁ ਬਹੋਰਿ ॥ ਨਾਂਗੇ ਪਾਵਹੁ ਤੇ ਗਏ ਜਿਨ ਕੇ ਲਾਖ ਕਰੋਰਿ ॥੨੭॥

Kabīr ih ṯan jā▫igā sakahu ṯa leho bahor.  Nāʼnge pāvhu ṯe ga▫e jin ke lākẖ karor. ||27||

 

Says Kabir: (bahor) this (tan-u) body (jaaeyga) shall go/perish, if you (sakah-i) can, (ta) then (leyhu bahor-i) get it back and keep enjoying all that you have in life – no, it cannot happen. Those (jin = who, key = of) whose wealth was in Lakhs and crores, (tey) they (gaey) departed from the world (naangey) bare (paavhu) footed – and never came back. 27

 

ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਕਵਨੈ ਮਾਰਗਿ ਲਾਇ ॥ ਕੈ ਸੰਗਤਿ ਕਰਿ ਸਾਧ ਕੀ ਕੈ ਹਰਿ ਕੇ ਗੁਨ ਗਾਇ ॥੨੮॥

Kabīr ih ṯan jā▫igā kavnai mārag lā▫e.  Kai sangaṯ kar sāḏẖ kī kai har ke gun gā▫e. ||28||

 

Says Kabir: (Ihu) this (tan-u) body (jaaeyga) shall go on (kavnai) whatever (maarg-i) path you (laaey) put it, i.e. you can control your actions. If you wish to find God, then (kai) either (kar-i = do) keep (sangat-i) company of, i.e. receive guidance of, (saadh) the guru (kai) or (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty – on your own. 28.

 

ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥
Kabīr marṯā marṯā jag mū▫ā mar bẖī na jāni▫ā ko▫e.

 

Says Kabir: (Jag-u = world) the human beings (marta marta) keep dying, i.e. keep falling prey to vices, yet (na koey) no one (jaaniaa) tries to (mar-i) die only once, i.e. submit to the guru’s guidance to overcome vices.

 

Page 1366

 

ਐਸੇ ਮਰਨੇ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੨੯॥

Aise marne jo marai bahur na marnā ho▫e. ||29||

 

One who (marai) dies (aisey) such (marney) death – killing ego and submission to Divine commands guided by the guru – his/her (marna = dying) falling prey to vices – and hence being in cycles of births and deaths – (na hoey) does not occur (bauhr-i) again. 29.

Note: This Slok also occurs on SGGS page 555.

 

ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ ॥ ਜਿਉ ਬਨ ਫਲ ਪਾਕੇ ਭੁਇ ਗਿਰਹਿ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਡਾਰ ॥੩੦॥

Kabīr mānas janam ḏulambẖ hai ho▫e na bārai bār.  Ji▫o ban fal pāke bẖu▫e girėh bahur na lāgėh dār. ||30||

 

Says Kabir: (Maanas) human (janam-u) birth (hai) is (dulambh-u) hard-to-get, it is not (hoey = happen) obtained by the soul (baarai baar) again and again – after death. It is (jio) like (paakey) ripened (phal) fruits once (girah-i) fallen from (ban) the tree do not (laagah-i) get attached to its (ddaar) branch (bahur-i) again. 30.

Message: Make use of the opportunity provided by human birth to obey and attain union with God; you will not get another chance.

 

ਕਬੀਰਾ ਤੁਹੀ ਕਬੀਰੁ ਤੂ ਤੇਰੋ ਨਾਉ ਕਬੀਰੁ ॥ ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥

Kabīrā ṯuhī Kabīr ṯū ṯero nā▫o Kabīr.  Rām raṯan ṯab pā▫ī▫ai ja▫o pahile ṯajėh sarīr. ||31||

 

Says Kabir: O Almighty, (too) You are (kabeer-u) the Almighty, (tuhi) You are (kabeera) the greatest; (teyro) Your (naau) name is Kabir, i.e. You are present in every mind. (Ratan-u = jewel) the wealth of awareness of (raam) the Almighty within is (paaeeai) found (jau) if one (tajah-i) forsakes (sareer-u) body – drives out other ideas of physical pleasure from the mind. 31.

 

ਕਬੀਰ ਝੰਖੁ ਨ ਝੰਖੀਐ ਤੁਮਰੋ ਕਹਿਓ ਨ ਹੋਇ ॥ ਕਰਮ ਕਰੀਮ ਜੁ ਕਰਿ ਰਹੇ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥੩੨॥

Kabīr jẖankẖ na jẖankẖī▫ai ṯumro kahi▫o na ho▫e. Karam karīm jo kar rahe met na sākai ko▫e. ||32||

 

Says Kabir: We should not (jhankheeai) engage in (jhankh) meaningless talk; things do not (hoey) happen at (tumro) your (kahio) bidding. (Na koey) no one (saakai) can (meytt-i = efface) undo (ju) whatever (karam = grace) destiny (kreem) the gracious Almighty (kar-i rahey) gives. 32.

Message: The Almighty decides our destiny based on deeds. So obey the Creator now in life. It will be too late to make amends after death.

 

ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥ ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਿ ਜੀਵਾ ਹੋਇ ॥੩੩॥

Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.  Rām kasa▫utī so sahai jo mar jīvā ho▫e. ||33||

 

Says Kabir: (Na koey = not any) no (jhoottha = false) person who only pretends to obey God (ttikai) withstands/passes (kasautti = touchstone) appraisal (ki) of (raam) the Almighty. One (jo) who (hoey) is (mar-i) dead (jeeva) alive, i.e. gives up ego and submits to Divine commands in life, (so) that person (sahai) withstands/passes (kasautti = touchstone) the test – and approved for union – by (raam) the Almighty. 33.

Note: This Slok is also given on page 984.

 

ਕਬੀਰ ਊਜਲ ਪਹਿਰਹਿ ਕਾਪਰੇ ਪਾਨ ਸੁਪਾਰੀ ਖਾਹਿ ॥ ਏਕਸ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਬਾਧੇ ਜਮ ਪੁਰਿ ਜਾਂਹਿ ॥੩੪॥

Kabīr ūjal pahirahi kāpre pān supārī kẖāhi. Ėkas har ke nām bin bāḏẖe jam pur jāʼnhi. ||34||

 

Says Kabir: Those who (paharah-i) wear (oojal) clean/impressive (kaaprey) clothes and (khaah-i = eat) chew (paan) betel leaves and (supaari) with betel nuts – which colours their lips, i.e. can impress others. But if (bin-u = without) do not obey (naam) commands (key) of (eykas) the One (har-i) Almighty, such persons (baadhey = bound) are detained and (jaanh-i = go) taken (pur-i) to town/jurisdiction of (jam) Divine justice, i.e. are not accepted by the Almighty for union and sent for rebirth. 34.

 

ਕਬੀਰ ਬੇੜਾ ਜਰਜਰਾ ਫੂਟੇ ਛੇਂਕ ਹਜਾਰ ॥ ਹਰੂਏ ਹਰੂਏ ਤਿਰਿ ਗਏ ਡੂਬੇ ਜਿਨ ਸਿਰ ਭਾਰ ॥੩੫॥

Kabīr beṛā jarjarā fūte cẖẖeʼnk hajār.  Harū▫e harū▫e ṯir ga▫e dūbe jin sir bẖār. ||35||

 

Says Kabir: (Beyrra) the boat is (jarjaraa) worn out and (phoottey) cracked with (hajaar) a thousand (chhey’nk) holes, i.e. the human being is weak and exposed to numerous vices. (Harooey harooey/halkey = light-weight) the humble who obey God and do not carry the load of vices on them, they (tir-i gaey = swim across the world-ocean) pass examination by the Almighty, but those who have (bhaar) the load of vices on their (sir) heads (ddoobey) drown, i.e. are rejected by the Almighty for union. 35.

 

ਕਬੀਰ ਹਾਡ ਜਰੇ ਜਿਉ ਲਾਕਰੀ ਕੇਸ ਜਰੇ ਜਿਉ ਘਾਸੁ ॥ ਇਹੁ ਜਗੁ ਜਰਤਾ ਦੇਖਿ ਕੈ ਭਇਓ ਕਬੀਰੁ ਉਦਾਸੁ ॥੩੬॥

Kabīr hād jare ji▫o lākrī kes jare ji▫o gẖās.  Ih jag jarṯā ḏekẖ kai bẖa▫i▫o Kabīr uḏās. ||36||

 

(Haadd) the bones (jarey/jaley) burn (jio) like (laakri) wood and (keys) hair burn like (ghaas-u) grass, i.e. this is what happens on death. (Deykh-i kai) seeing (ihu = this, jag-u = world) the human being (jarta) being burnt, i.e. the truth about end of life, (kabeer-u) a devotee of God (bhaio) becomes (udaas) detached from entanglements of the world. 36.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਚਾਮ ਲਪੇਟੇ ਹਾਡ ॥ ਹੈਵਰ ਊਪਰਿ ਛਤ੍ਰ ਤਰ ਤੇ ਫੁਨਿ ਧਰਨੀ ਗਾਡ ॥੩੭॥

Kabīr garab na kījī▫ai cẖām lapete hād.  Haivar ūpar cẖẖaṯar ṯar ṯe fun ḏẖarnī gād. ||37||

 

Says Kabir: We should not (keejeeai = have garab-u = pride) be proud of the self; the body is just (haadd) bones (lapetey) wrapped in (chaam) the flesh. Those who ride (haivar) horses (tar/taley) under (chhatr) canopies (oopar-i) over their heads; (tey) they – the wealthy people – are also (phun-i = then) ultimately (gaadd) buried under (dharni) the earth, i.e. one should shed vanity – and humbly obey the Almighty. 37.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਊਚਾ ਦੇਖਿ ਅਵਾਸੁ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਭੁਇ ਲੇਟਣਾ ਊਪਰਿ ਜਾਮੈ ਘਾਸੁ ॥੩੮॥

Kabīr garab na kījī▫ai ūcẖā ḏekẖ avās. Āj kāliĥ bẖu▫e letṇā ūpar jāmai gẖās. ||38||

 

Says Kabir: We should not (keejeeai = do, garab-u = pride) be arrogant to the poor (deykh-i = seeing) because of our (oocha) high (aavaas-u) residence/mansion. One may die (aaj-u = to-day, kaalh-i = tomorrow) anytime and (leyttna = lie) be buried under (bhuey) the earth and (ghaas-u) grass (jaamai) grows (oopar-i) above the grave. 38.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਰੰਕੁ ਨ ਹਸੀਐ ਕੋਇ ॥ ਅਜਹੁ ਸੁ ਨਾਉ ਸਮੁੰਦ੍ਰ ਮਹਿ ਕਿਆ ਜਾਨਉ ਕਿਆ ਹੋਇ ॥੩੯॥

Kabīr garab na kījī▫ai rank na hasī▫ai ko▫e.  Ajahu so nā▫o samunḏar mėh ki▫ā jān▫o ki▫ā ho▫e. ||39||

 

Says Kabir: We should not (keejeeai) show (garab-u = pride) arrogance of riches and should not (haseeai = laugh) ridicule (koey) any (rank-u) poor person. (Naau) the boat is (ajahu ta) still (mah-i) in (saumdr) the sea, i.e. one has still in the world and not merged with God; (kiaa) who (jaanau) knows (kiaa) what (hoey) may happen – wealth does not enable to unite with God; good deeds enable disregarding worldly status. 39.

 

ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਦੇਹੀ ਦੇਖਿ ਸੁਰੰਗ ॥ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਤਜਿ ਜਾਹੁਗੇ ਜਿਉ ਕਾਂਚੁਰੀ ਭੁਯੰਗ ॥੪੦॥

Kabīr garab na kījī▫ai ḏehī ḏekẖ surang.  Āj kāliĥ ṯaj jāhuge ji▫o kāʼncẖurī bẖuyang. ||40||

 

Says Kabir: One should not (keejeeai) show (garab-u) pride (deykh-i = seeing) because of (surang = good color) physical beauty or strength. You will (taj-i) forsake this body (aaj-u = to-day, kaalh-i = tomorrow) sooner or later and (jaahugey) depart, (jio) like (bhuyang) the snake sheds its (kaachuri) skin. 40.

 

ਕਬੀਰ ਲੂਟਨਾ ਹੈ ਤ ਲੂਟਿ ਲੈ ਰਾਮ ਨਾਮ ਹੈ ਲੂਟਿ ॥ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹੁਗੇ ਪ੍ਰਾਨ ਜਾਹਿੰਗੇ ਛੂਟਿ ॥੪੧॥

Kabīr lūtnā hai ṯa lūt lai rām nām hai lūt.  Fir pācẖẖai pacẖẖuṯāhuge parān jāhinge cẖẖūt. ||41||

 

Says Kabir: If you want to (loottna) loot (ta) then (loott-i lai) loot, (naam) Naam/Divine virtues and commands; they  are there (loott-i = loot) for you to take, i.e. are available within you – get rid of other ideas and get awareness of Naam from within and live by Naam and benefit.

(Phir-i – again) otherwise you (pachhutaahugey) will repent (paachhai) later – when (praan) breaths/soul (jaahingey) depart (chhoott-i) leaving the body – unable to do anything. Naam can only be obeyed in life. 41.

 

ਕਬੀਰ ਐਸਾ ਕੋਈ ਨ ਜਨਮਿਓ ਅਪਨੈ ਘਰਿ ਲਾਵੈ ਆਗਿ ॥ ਪਾਂਚਉ ਲਰਿਕਾ ਜਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਵ ਲਾਗਿ ॥੪੨॥

Kabīr aisā ko▫ī na janmi▫o apnai gẖar lāvai āg.  Pāʼncẖa▫o larikā jār kai rahai rām liv lāg. ||42||

 

Says Kabir: (Koee na) no (aisa) such person (janmio) has been born, i.e. it is hard to find someone who (laavai) sets (apanai) his own (ghar-i) house (aag-i) on fire, i.e. kills the self-ego. And (jaar-i kai = after burning) kills (paanchau) all five (larikaa) sons, i.e. subdues the five vices of lust, anger, greed, attachment and vanity, and (rahai) remains/leads life with (liv) attention (laag-i) fixed on being in obedience to (raam) the Almighty. 42.

Note: A similar Slok is given as No 83 on page 1368.

 

ਕੋ ਹੈ ਲਰਿਕਾ ਬੇਚਈ ਲਰਿਕੀ ਬੇਚੈ ਕੋਇ ॥ ਸਾਝਾ ਕਰੈ ਕਬੀਰ ਸਿਉ ਹਰਿ ਸੰਗਿ ਬਨਜੁ ਕਰੇਇ ॥੪੩॥

Ko hai larikā becẖ▫ī larikī becẖai ko▫e.  Sājẖā karai Kabīr si▫o har sang banaj kare▫i. ||43||

 

(Ko) some rare person (beychaee) sells/gives up (larika) the sons/vices and (koey) some other (beychai) sells (larikee) the daughters/desires, i.e. people remain engrossed only with the family. S/he (karai) does (saajhaa = sharing) exchange of views (sio) with, i.e. joins company and takes guidance of (Kabir) God’s devotees, s/he does (banaj-u) business (sang-i) with Naam of (har-i) God, as the merchandise,  i.e. leads life by Naam of the Almighty. 43.

 

 

 

SGGS pp 1361-1364, Phunahey m: 5 and Chauboley M: 5.

 

ਫੁਨਹੇ ਮਹਲਾ ੫     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Funhe mėhlā 5   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition Phunahey by the fifth Guru.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: This composition is titled ਫੁਨਹੇ (phunhey) meaning again and again. In it, the word ਹਰਿਹਾਂ Harihaa’n comes at the end of most of the stanzas. One of the meanings of Har is to take away. Harihaa’n here indicates the Almighty who takes away, i.e. emancipates from vices.

 

ਹਾਥਿ ਕਲੰਮ ਅਗੰਮ ਮਸਤਕਿ ਲੇਖਾਵਤੀ ॥ ਉਰਝਿ ਰਹਿਓ ਸਭ ਸੰਗਿ ਅਨੂਪ ਰੂਪਾਵਤੀ ॥ ਉਸਤਤਿ ਕਹਨੁ ਨ ਜਾਇ ਮੁਖਹੁ ਤੁਹਾਰੀਆ ॥ ਮੋਹੀ ਦੇਖਿ ਦਰਸੁ ਨਾਨਕ ਬਲਿਹਾਰੀਆ ॥੧॥

Hāth kalamm agamm masṯak lekẖāvaṯī.  Urajẖ rahi▫o sabẖ sang anūp rūpāvaṯī.  Usṯaṯ kahan na jā▫e mukẖahu ṯuhārī▫ā.  Mohī ḏekẖ ḏaras Nānak balihārī▫ā. ||1||

 

O Almighty (kalamm) the pen in Your (haath-i) writes (leykhaavti) writes (mastak-i) on the forehead, i.e. how You decide destiny of the creatures, is (agamm) is beyond our comprehension.

You (rahio) remain (urajh-i) entangled (sang-i) with (sabh = all) every-one/thing, but Your (roopaavti) form is (anoop) unique – You remain untouched with the world-play.

(Tuhaareeaa) Your (ustat-i = praise) glory, i.e. virtues and powers, (na jaaee) cannot (kahan) be described (mukhahu = by the mouth) by the creatures.

I (mohi) am fascinated (deykh-i) to see Your (daras = vision) presence everywhere; I (balihaareeaa) adore You, submits fifth Nanak. 1

 

ਸੰਤ ਸਭਾ ਮਹਿ ਬੈਸਿ ਕਿ ਕੀਰਤਿ ਮੈ ਕਹਾਂ ॥ ਅਰਪੀ ਸਭੁ ਸੀਗਾਰੁ ਏਹੁ ਜੀਉ ਸਭੁ ਦਿਵਾ ॥ ਆਸ ਪਿਆਸੀ ਸੇਜ ਸੁ ਕੰਤਿ ਵਿਛਾਈਐ ॥ ਹਰਿਹਾਂ ਮਸਤਕਿ ਹੋਵੈ ਭਾਗੁ ਤ ਸਾਜਨੁ ਪਾਈਐ ॥੨॥

Sanṯ sabẖā mėh bais kė kīraṯ mai kahāʼn.  Arpī sabẖ sīgār ehu jī▫o sabẖ ḏivā.  Ās pi▫āsī sej so kanṯ vicẖẖā▫ī▫ai.  Harihāʼn masṯak hovai bẖāg ṯa sājan pā▫ī▫ai. ||2||

 

The soul-woman supplicates: Please enable that I (bais-i) sit (mah-i) in (sabhaa) assembly/congregation of (sant) the guru (k-i) to (kahaa’n = say, keerat-i = praises) praise – and find – You.

I shall (arpi) give up (sabh-u) every (seegaar-u = adornment) ritual and worship and (sabh-u) totally (diva = give) dedicate (eyh-u) this (jeeo) life – to obtain vision of You.

(Piaasi = thirsty, aas = wish) yearning for company of (kant) the Almighty-spouse I (vichhaaeei) made (seyj) the bed, i.e. my mind fondly yearns to experience You within.

But (harihaa’n/har-i: = mitigates misery) o emancipator Almighty, it is when (bhaag-i = fortune, mastak-i = on the forehead) Divine grace is bestowed (ta) then (saajan = friend) the Beloved (paaeeai) is found. 2.

 

ਸਖੀ ਕਾਜਲ ਹਾਰ ਤੰਬੋਲ ਸਭੈ ਕਿਛੁ ਸਾਜਿਆ ॥ ਸੋਲਹ ਕੀਏ ਸੀਗਾਰ ਕਿ ਅੰਜਨੁ ਪਾਜਿਆ ॥ ਜੇ ਘਰਿ ਆਵੈ ਕੰਤੁ ਤ ਸਭੁ ਕਿਛੁ ਪਾਈਐ ॥ ਹਰਿਹਾਂ ਕੰਤੈ ਬਾਝੁ ਸੀਗਾਰੁ ਸਭੁ ਬਿਰਥਾ ਜਾਈਐ ॥੩॥

Sakẖī kājal hār ṯambol sabẖai kicẖẖ sāji▫ā.  Solah kī▫e sīgār kė anjan pāji▫ā.  Je gẖar āvai kanṯ ṯa sabẖ kicẖẖ pā▫ī▫ai.  Harihāʼn kanṯai bājẖ sīgār sabẖ birthā jā▫ī▫ai. ||3||

 

O (sakhi) my girlfriends, we (saajiaa) wear makeup with (kaajal) eye-lining, (haar) necklace, (tambol) lip-colouring betel leaf. We (keeay) make/wear the proverbial (solah) sixteen (seegaar) adornments – and (ki) also (paajiaa) apply (anjan) eye-lining, i.e. I perform all rituals and forms of worship.

(Jey) if (kant-u) Almighty husband (aavai = comes, ghar-i = home) is found then (sabh-u kichh-u) everything (paaeeai) is obtained, i.e. only then the methods are worthy.

(Har-iaa’n) o Almighty, (sabh-u) all (seegaar-u) adornment – ritual/worship – (jaaeeai) goes (birth) in vain (baajh-u) without receiving love (kantai) of the Almighty – please be gracious to bless with Your vision. 3. 

 

ਜਿਸੁ ਘਰਿ ਵਸਿਆ ਕੰਤੁ ਸਾ ਵਡਭਾਗਣੇ ॥ ਤਿਸੁ ਬਣਿਆ ਹਭੁ ਸੀਗਾਰੁ ਸਾਈ ਸੋਹਾਗਣੇ ॥ ਹਉ ਸੁਤੀ ਹੋਇ ਅਚਿੰਤ ਮਨਿ ਆਸ ਪੁਰਾਈਆ ॥ ਹਰਿਹਾਂ ਜਾ ਘਰਿ ਆਇਆ ਕੰਤੁ ਤ ਸਭੁ ਕਿਛੁ ਪਾਈਆ ॥੪॥

Jis gẖar vasi▫ā kanṯ sā vadbẖāgṇe.  Ŧis baṇi▫ā habẖ sīgār sā▫ī sohāgṇe.  Ha▫o suṯī ho▫e acẖinṯ man ās purā▫ī▫ā.  Harihāʼn jā gẖar ā▫i▫ā kanṯ ṯa sabẖ kicẖẖ pā▫ī▫ā. ||4||

 

(Sa) that soul-wife is (vaddbhaahney) fortunate (jis-u) in whose (ghar-i = house) mind (kant-u) the Almighty-spouse (vasiaa) abides – is remembered.

She is deemed to (baniaa = made) wear (habh-u) all (seegaar-u) adornment/makeup – that pleases the Almighty-husband; (saaee) she is (sohaaganey) fortunate to have the Spouse with her.

(Hau) I (suti) sleep (hoey = being, achint = anxiety-free) in peace when my (aas) wish to have the Almighty with me (puraaeeaa) is fulfilled.

(Hariaa’n) o emancipator, (ja) when You, (kant-u) the Almighty Spouse (aaiaa) comes/You are experienced (ghar-i = home) in mind, (ta) then (sabh-u kichh-u) everything is (paaeeai) obtained, i.e. all wishes are fulfilled. 4.

 

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ਆਸਾ ਇਤੀ ਆਸ ਕਿ ਆਸ ਪੁਰਾਈਐ ॥ ਸਤਿਗੁਰ ਭਏ ਦਇਆਲ ਤ ਪੂਰਾ ਪਾਈਐ ॥ ਮੈ ਤਨਿ ਅਵਗਣ ਬਹੁਤੁ ਕਿ ਅਵਗਣ ਛਾਇਆ ॥ ਹਰਿਹਾਂ ਸਤਿਗੁਰ ਭਏ ਦਇਆਲ ਤ ਮਨੁ ਠਹਰਾਇਆ ॥੫॥

Āsā iṯī ās kė ās purā▫ī▫ai.  Saṯgur bẖa▫e ḏa▫i▫āl ṯa pūrā pā▫ī▫ai.  Mai ṯan avgaṇ bahuṯ kė avgaṇ cẖẖā▫i▫ā.  Harihāʼn saṯgur bẖa▫e ḏa▫i▫āl ṯa man ṯẖėhrā▫i▫ā. ||5||

 

I have (iti = so much) great (aasaa) wish to find the Almighty, and keep thinking (ki) that my (aas) wish will be (puraaeeai) be fulfilled. I am aware that only when (satigur) the true guru (bhaey) is (daiaal) kind – to guide -, (ta) then (poora = perfect) the Almighty (paaeeai) is found.

I have (bahut-u = numerous) so many (avgan) faults that the faults (chhaaiaa) show in everything I do. (Harhaa’n) o emancipator Almighty – please lead me to the true guru -, for only when (satigur) the true guru (bhaey) is (daiaal) kind to guide, (ta) then (man-u) the mind will (tthahraaiaa) become steady – to overcome faults. 5.

 

ਕਹੁ ਨਾਨਕ ਬੇਅੰਤੁ ਬੇਅੰਤੁ ਧਿਆਇਆ ॥ ਦੁਤਰੁ ਇਹੁ ਸੰਸਾਰੁ ਸਤਿਗੁਰੂ ਤਰਾਇਆ ॥ ਮਿਟਿਆ ਆਵਾ ਗਉਣੁ ਜਾਂ ਪੂਰਾ ਪਾਇਆ ॥ ਹਰਿਹਾਂ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਸਤਿਗੁਰ ਤੇ ਪਾਇਆ ॥੬॥

Kaho Nānak be▫anṯ be▫anṯ ḏẖi▫ā▫i▫ā.  Ḏuṯar ih sansār saṯgurū ṯarā▫i▫ā.  Ḏuṯar ih sansār saṯgurū ṯarā▫i▫ā.  Miti▫ā āvā ga▫oṇ jāʼn pūrā pā▫i▫ā.  Harihāʼn amriṯ har kā nām saṯgur ṯe pā▫i▫ā. ||6||

 

(Kahu) say o fifth Nanak; the Almighty is (beyant-u) Infinite and I (dhiaaiaa) invoke (beyant-u) Infinite everywhere and all the time. And found that (ihu) this world ocean of vices is (dutar-u) hard to cross and can be crossed when (satiguru) the true guru (taraaiaa) ferries, i.e. vices can be overcome only with the true guru’s guidance.

One’s cycles of (aavaa = coming, gaun-u = going) births and deaths (mittiaa = effaced) end (jaa’n) when union with (pooraa) the perfect Almighty (paaiaa) is attained. (Hariaa’n) o emancipator Almighty, – kindly lead me to the true guru – for, (amrit) the life-giving awareness of Naam/virtues and commands is (paaiaa) obtained (tey) from the true guru. 6.

 

ਮੇਰੈ ਹਾਥਿ ਪਦਮੁ ਆਗਨਿ ਸੁਖ ਬਾਸਨਾ ॥ ਸਖੀ ਮੋਰੈ ਕੰਠਿ ਰਤੰਨੁ ਪੇਖਿ ਦੁਖੁ ਨਾਸਨਾ ॥ ਬਾਸਉ ਸੰਗਿ ਗੁਪਾਲ ਸਗਲ ਸੁਖ ਰਾਸਿ ਹਰਿ ॥ ਹਰਿਹਾਂ ਰਿਧਿ ਸਿਧਿ ਨਵ ਨਿਧਿ ਬਸਹਿ ਜਿਸੁ ਸਦਾ ਕਰਿ ॥੭॥

Merai hāth paḏam āgan sukẖ bāsnā.  Sakẖī morai kanṯẖ raṯann pekẖ ḏukẖ nāsnā.  Bāsa▫o sang gupāl sagal sukẖ rās har.  Harihāʼn riḏẖ siḏẖ nav niḏẖ basėh jis saḏā kar. ||7||

 

I have (padam-u) the lotus flower in (meyrai) my (haath-i) hand and its (sukh) pleasant (baasna) fragrance is in (aagan-i) in the courtyard, i.e. I remember Naam and this keeps my actions free of vices – like the lotus remains untouched by the mud – and make me pleasant. (Sakhi) o girlfriends, I have (ratann-u) the jewel (kantth-i) in the throat, i.e. I praise the Almighty with a sweet voice with devotion; (peykh-i) seeing which, (dukh-u) pain (naasna) has run away i.e. liability to being punished by Divine justice has been obviated.

I (baasau) live (sang-i) with, i.e. ever remember, (gupaal) the Sustainor (har-i) Almighty, (raas-i = wealth) the treasure/source of (sagal) all (sukh) comforts/solace.

The Almighty is (harihaa’n) the emancipator, in (jis-u) whose (kar-i) hand (ridh-i sidh-i) all supernatural powers and (nav = nine, nidh-i = treasures) all treasures (basah-i) abide, i.e. who fulfills all wishes. 7.

 

ਪਰ ਤ੍ਰਿਅ ਰਾਵਣਿ ਜਾਹਿ ਸੇਈ ਤਾ ਲਾਜੀਅਹਿ ॥ ਨਿਤਪ੍ਰਤਿ ਹਿਰਹਿ ਪਰ ਦਰਬੁ ਛਿਦ੍ਰ ਕਤ ਢਾਕੀਅਹਿ ॥ ਹਰਿ ਗੁਣ ਰਮਤ ਪਵਿਤ੍ਰ ਸਗਲ ਕੁਲ ਤਾਰਈ ॥ ਹਰਿਹਾਂ ਸੁਨਤੇ ਭਏ ਪੁਨੀਤ ਪਾਰਬ੍ਰਹਮੁ ਬੀਚਾਰਈ ॥੮॥

Par ṯari▫a rāvaṇ jāhi se▫ī ṯā lājī▫ah.  Niṯparaṯ hirėh par ḏarab cẖẖiḏar kaṯ dẖākī▫ah.  Har guṇ ramaṯ paviṯar sagal kul ṯār▫ī.  Harihāʼn sunṯe bẖa▫e punīṯ pārbarahm bīcẖāra▫ī. ||8||

 

Men who (jaah-i) go (raavan-i) to mate with (par) other’s women (seyee ta) such persons (laajeeah-i) are shamed. Those who (nitprat-i) ever (hirah-i) steal (par) others’ (darab) wealth, their (chhidr = holes) misdeeds (kio = how?) cannot (ddhaakeeah-i = cover) be hidden.

On the other hand those who (ramat = utter) praise and emulate (gun) virtues of (har-i) the Almighty (taaraaee) ferry, i.e. bring good name for (sagal) the entire (kul) lineage. Those who (suntey) listen to and (beechaaraee) reflect on Naam/virtues and commands of (paarbrahm-u) the Supreme Being (bhaey) are (puneet) purified of vices; please make me one, o (harihaa’n) emancipator Almighty. 8.

 

Note: The next verse says one should see reflection of the Creator in everything; one who does that does not have go in search of the Almighty anywhere.

 

ਊਪਰਿ ਬਨੈ ਅਕਾਸੁ ਤਲੈ ਧਰ ਸੋਹਤੀ ॥ ਦਹ ਦਿਸ ਚਮਕੈ ਬੀਜੁਲਿ ਮੁਖ ਕਉ ਜੋਹਤੀ ॥ ਖੋਜਤ ਫਿਰਉ ਬਿਦੇਸਿ ਪੀਉ ਕਤ ਪਾਈਐ ॥ ਹਰਿਹਾਂ ਜੇ ਮਸਤਕਿ ਹੋਵੈ ਭਾਗੁ ਤ ਦਰਸਿ ਸਮਾਈਐ ॥੯॥

Ūpar banai akās ṯalai ḏẖar sohṯī.  Ḏah ḏis cẖamkai bījul mukẖ ka▫o johṯī.  Kẖojaṯ fira▫o biḏes pī▫o kaṯ pā▫ī▫ai.  Harihāʼn je masṯak hovai bẖāg ṯa ḏaras samā▫ī▫ai. ||9||

 

(Akaas) the sky (oopari) above (bani = is becoming) beautiful; (dhar) the land (talai) below (sohti) looks pleasant – with the greenery, the rivers flowing, the wind blowing and so on. (Beejul-i) the lightening (chamakai) flashes (dah =ten, dis = directions) lighting up everything and its light (johti) touches (mukh) the face – it is awesome.

But I (phirau) wander (bideys = foreign land) outside; (peeo) the Beloved Almighty (kat = where?) cannot (paaeeai) be found this way. (Harihaa’n) o emancipator Almighty, (jey) if there is (bhaag-u) good fortune written (mastak-i) on the forehead, i.e. if You bestow grace (ta) then I shall (samaaeeai) be absorbed in Your (daras-i) vision, i.e. ever experience You within all the time. 9.

 

Note: The verse below is usually linked to creation of the city of Amritsar by the fourth Guru Ram Das, together with the pool in which the Golden Temple was later built by the fifth Guru. But the message is deeper with Ram Das meaning servant of the Almighty and bath in the pool meaning practice of Naam/Divine virtues and commands. The fifth Guru says “jis kai man paarbrahm ka nivaas; tis ka naam sat Ram Das” Ram Das is one in whose the Supreme Being abides.

ਡਿਠੇ ਸਭੇ ਥਾਵ ਨਹੀ ਤੁਧੁ ਜੇਹਿਆ ॥ ਬਧੋਹੁ ਪੁਰਖਿ ਬਿਧਾਤੈ ਤਾਂ ਤੂ ਸੋਹਿਆ ॥ ਵਸਦੀ ਸਘਨ ਅਪਾਰ ਅਨੂਪ ਰਾਮਦਾਸ ਪੁਰ ॥ ਹਰਿਹਾਂ ਨਾਨਕ ਕਸਮਲ ਜਾਹਿ ਨਾਇਐ ਰਾਮਦਾਸ ਸਰ ॥੧੦॥

Diṯẖe sabẖe thāv nahī ṯuḏẖ jehi▫ā.   Baḏẖohu purakẖ biḏẖāṯai ṯāʼn ṯū sohi▫ā.   vasḏī sagẖan apār anūp Rāmḏās pur.  Harihāʼn Nānak kasmal jāhi nā▫i▫ai Rāmḏās sar. ||10||

 

O Amritsar – the pool of nectar/the holy congregation, I have (ditthey) seen (sabhey) all (thaav) places, but there is none (jeyhiaa) like (tudh-u) you, i.e. I have tried all other methods to find God but found in the holy congregation. Because (purakh-i) the all-pervasive (bidhaatai) Creator (badhahu) built you, i.e. it is the Almighty who motivates to join the holy congregation, (taa’n) that why you are (sohiaa) so beautiful and soothing.

The (pur) the city of Ram Das – the holy congregation – is (apaar = limit-less) infinitely beautiful, (anoop) the incomparable and (vasdi) is populated/attended (saghan) thickly. (Harihaa’n) O emancipator Almighty, please lead me to the holy congregation, as all (kasmal) sins (jaah-i = go) are washed off (naaeeai/nhaaeeai) by bathing in (sar) the pool of Ram Das, i.e. the mind is purified with praise and obedience of the Almighty. 10.

 

ਚਾਤ੍ਰਿਕ ਚਿਤ ਸੁਚਿਤ ਸੁ ਸਾਜਨੁ ਚਾਹੀਐ ॥ ਜਿਸੁ ਸੰਗਿ ਲਾਗੇ ਪ੍ਰਾਣ ਤਿਸੈ ਕਉ ਆਹੀਐ ॥ ਬਨੁ ਬਨੁ ਫਿਰਤ ਉਦਾਸ ਬੂੰਦ ਜਲ ਕਾਰਣੇ ॥ ਹਰਿਹਾਂ ਤਿਉ ਹਰਿ ਜਨੁ ਮਾਂਗੈ ਨਾਮੁ ਨਾਨਕ ਬਲਿਹਾਰਣੇ ॥੧੧॥

Cẖāṯrik cẖiṯ sucẖiṯ so sājan cẖāhī▫ai.  Jis sang lāge parāṇ ṯisai ka▫o āhī▫ai.  Ban ban firaṯ uḏās būnḏ jal kārṇe.  Harihāʼn ṯi▫o har jan māʼngai nām Nānak balihārṇe. ||11||

 

Anyone who (chaaheeai) wishes (su = that) the One (saajan) friend Almighty, should have (chit) the mind (suchit) alert/fixed on Naam like (chaatrik) the rain-bird looks forward to the raindrop to fall in its mouth. We should (aaheeai) long for the Almighty (sang-i) on (jis-u) whom (praan = breaths) life (laagey = attached) is dependent.

The rain-bird (phirat) wanders (ban-u ban-u) jungle to jungle (udaas) yearning (kaarney) for (boond) the drop of (jal = water) rain to fall in its mouth. (Tiau) similarly (jan = servant) seeker of (har-i) the Almighty (maangai) begs for awareness of Your Naam o (hariaa’n) emancipator Almighty; I (balihaarnai = am sacrifice) adore Your Naam, supplicates fifth Nanak. 11.

 

ਮਿਤ ਕਾ ਚਿਤੁ ਅਨੂਪੁ ਮਰੰਮੁ ਨ ਜਾਨੀਐ ॥ ਗਾਹਕ ਗੁਨੀ ਅਪਾਰ ਸੁ ਤਤੁ ਪਛਾਨੀਐ ॥ ਚਿਤਹਿ ਚਿਤੁ ਸਮਾਇ ਤ ਹੋਵੈ ਰੰਗੁ ਘਨਾ ॥ ਹਰਿਹਾਂ ਚੰਚਲ ਚੋਰਹਿ ਮਾਰਿ ਤ ਪਾਵਹਿ ਸਚੁ ਧਨਾ ॥੧੨॥

Miṯ kā cẖiṯ anūp maramm na jānī▫ai.  Gāhak gunī apār so ṯaṯ pacẖẖānī▫ai.  Cẖiṯėh cẖiṯ samā▫e ṯa hovai rang gẖanā.  Harihāʼn cẖancẖal cẖorėh mār ṯa pāvahi sacẖ ḏẖanā. ||12||

 

(Chit-u) mind of (mit = friend) the Almighty is (anoop-u) unlike any other; no one (jaaneeai) knows (maramm-u = mystery) how it functions. If there is (gaahak = customer/buyer) a seeker (guni) of virtues of (apaar) the Infinite; (su) that person (pachhaaneeai) recognizes (tat-u) the reality – Naam.

When (chit-u) the human mind (smaaey) merges (chitah-i) in God’s mind, i.e. understands the purpose of birth – s/he acts accordingly and – (ta) then (hovai = happens) enjoys (ghanaa = plenty) great (rang-u) pleasure. (Hariaa’n) o Almighty, it is (maar-i) by killing (chanchal) the wavering/uncontrollable (chorah-i) thieves, i.e. gets rid of vices from the mind, (ta) then (paavah-i) finds (sach-u) the eternal (dhanaa) wealth, – please enable me to overcome evil. 12.

   

ਸੁਪਨੈ ਊਭੀ ਭਈ ਗਹਿਓ ਕੀ ਨ ਅੰਚਲਾ ॥ ਸੁੰਦਰ ਪੁਰਖ ਬਿਰਾਜਿਤ ਪੇਖਿ ਮਨੁ ਬੰਚਲਾ ॥ ਖੋਜਉ ਤਾ ਕੇ ਚਰਣ ਕਹਹੁ ਕਤ ਪਾਈਐ ॥ ਹਰਿਹਾਂ ਸੋਈ ਜਤੰਨੁ ਬਤਾਇ ਸਖੀ ਪ੍ਰਿਉ ਪਾਈਐ ॥੧੩॥

Supnai ūbẖī bẖa▫ī gahi▫o kī na ancẖlā.  Sunḏar purakẖ birājiṯ pekẖ man bancẖlā. Kẖoja▫o ṯā ke cẖaraṇ kahhu kaṯ pā▫ī▫ai.  Harihāʼn so▫ī jaṯann baṯā▫e sakẖī pari▫o pā▫ī▫ai. ||13||

 

I (bhaee = became, oobhi = standing) was woken up from (supnai) a dream on seeing the Beloved, but (ki) why I did (na) not (gahio) hold IT’s (anchala) scarf: the reason. My (man-u) mind (banchalaa = cheated) was spellbound (peykh-i) seeing (biraajit) majesty of the (sundar) handsome/awesome (purakh = person) aura of the Almighty, i.e. I was stunned with Divine majesty and became still.

I (khojau) search for (charan) feet/vision (key = of, ta = that) the Almighty, someone please (kahahu) tell me (kat) how God (paaeeai) is found. (Harihaa’n) o Almighty please lead me to (sakhi) a friend who (bataaey) tells (jatann-u) the method how (priau) the Beloved (paaeeai) found. 13.

 

ਨੈਣ ਨ ਦੇਖਹਿ ਸਾਧ ਸਿ ਨੈਣ ਬਿਹਾਲਿਆ ॥ ਕਰਨ ਨ ਸੁਨਹੀ ਨਾਦੁ ਕਰਨ ਮੁੰਦਿ ਘਾਲਿਆ ॥ ਰਸਨਾ ਜਪੈ ਨ ਨਾਮੁ ਤਿਲੁ ਤਿਲੁ ਕਰਿ ਕਟੀਐ ॥ ਹਰਿਹਾਂ ਜਬ ਬਿਸਰੈ ਗੋਬਿਦ ਰਾਇ ਦਿਨੋ ਦਿਨੁ ਘਟੀਐ ॥੧੪॥

Naiṇ na ḏekẖėh sāḏẖ sė naiṇ bihāli▫ā.  Karan na sunhī nāḏ karan munḏ gẖāli▫ā.  Rasnā japai na nām ṯil ṯil kar katī▫ai.  Harihāʼn jab bisrai gobiḏ rā▫e ḏino ḏin gẖatī▫ai. ||14||

 

(Nain) the eyes which do not (deykhah-i = see) seek (saadh) the guru, make (si) those (nain) eyes (bihaaliaa) uncomfortable. (Karan) the ears which do not (sunahee) listen to (naad-u = music) celestial music – God’s praise; those (karan) ears should be (mund-i ghaaliaa) plugged.

(Rasna) the tongue which does not (japai) remember and praise (naam-u) Divine virtues and commands, should be (katteeai) cut (kar-i = making, til-u til-u = sesame seed – small size) into pieces.

(Hariaa’n) o Almighty when I (bisrai) forget commands of You, (raaaey) the Sovereign (gobid/bobind) Almighty, please (ghatteeai = reduce) cut short my (dino din) days – I do not wish to live if I forget You. 14.

 

ਪੰਕਜ ਫਾਥੇ ਪੰਕ ਮਹਾ ਮਦ ਗੁੰਫਿਆ ॥ ਅੰਗ ਸੰਗ ਉਰਝਾਇ ਬਿਸਰਤੇ ਸੁੰਫਿਆ ॥

Pankaj fāthe pank mahā maḏ guʼnfi▫ā.   Ang sang urjẖā▫e bisraṯe suʼnfi▫ā.

 

(Phaathey) stuck in (pankaj, pank = mud) the quagmire of (mahaa) great (mad) pride – acting by self-will – the humans (gumphiaa = stringed as in rosary) get caught in worldly attachments.

(Ang sang) in their company one gets so (urjhaaey) entangled with them that (sunfiaa = handsome) the beloved Almighty is (bisriaa) is forgotten.

 

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ਹੈ ਕੋਊ ਐਸਾ ਮੀਤੁ ਜਿ ਤੋਰੈ ਬਿਖਮ ਗਾਂਠਿ ॥ ਨਾਨਕ ਇਕੁ ਸ੍ਰੀਧਰ ਨਾਥੁ ਜਿ ਟੂਟੇ ਲੇਇ ਸਾਂਠਿ ॥੧੫॥

Hai ko▫ū aisā mīṯ jė ṯorai bikẖam gāʼnṯẖ. Nānak ik sarīḏẖar nāth jė tūte le▫e sāʼnṯẖ. ||15||

 

Is there (ko-oo) any (aisa) such (meet-u) friend (j-i) who (torai) breaks (bikham) the hard/tough (gaantth-i) knot, i.e. enables to break worldly attachments.

(Ik-u) the One (sridhar = Master of fortune) Almighty (naath-u) Master (laey saantth-i) joins (toottey) broken things, i.e. accepts for union those separated from IT, – so be in obedience to God, says fifth Nanak. 15.

 

ਧਾਵਉ ਦਸਾ ਅਨੇਕ ਪ੍ਰੇਮ ਪ੍ਰਭ ਕਾਰਣੇ ॥ ਪੰਚ ਸਤਾਵਹਿ ਦੂਤ ਕਵਨ ਬਿਧਿ ਮਾਰਣੇ ॥ ਤੀਖਣ ਬਾਣ ਚਲਾਇ ਨਾਮੁ ਪ੍ਰਭ ਧ੍ਯ੍ਯਾਈਐ ॥ ਹਰਿਹਾਂ ਮਹਾਂ ਬਿਖਾਦੀ ਘਾਤ ਪੂਰਨ ਗੁਰੁ ਪਾਈਐ ॥੧੬॥

Ḏẖāva▫o ḏasā anek parem parabẖ kārṇe.  Pancẖ saṯāvėh ḏūṯ kavan biḏẖ mārṇe.  Ŧīkẖaṇ bāṇ cẖalā▫e nām parabẖ ḏẖa▫yā▫ī▫ai.  Harihāʼn mahāʼn bikẖāḏī gẖāṯ pūran gur pā▫ī▫ai. ||16||

 

I (dhaavau) run in (aneyk) numerous (dasaa) directions (kaarney) because of (preym) love of, i.e. to find (prabh) the Almighty. (Panch) the five (doot) messengers of evil, i.e. the vices (sataavah-i) torment – by not letting me remember the Almighty; (kavan = which, bidh-i = method) how to (maarney) kill/overcome them?

Answer: We should (chalaaey) launch (teekhan) the sharp (baan) arrow of (dhiaaeeai) paying attention to (naam-u) Naam/virtues and commands of (prabh) the Almighty – this helps overcome the vices. (Harihaa’n) O emancipator Almighty, – please lead me to the guru – for one is enabled to (ghaat) kill (mahaa’n = great) the horrible (bikhaadi) vices when (pooran) the perfect (gur) guru (paaeeai) is found and followed. 16.

 

ਸਤਿਗੁਰ ਕੀਨੀ ਦਾਤਿ ਮੂਲਿ ਨ ਨਿਖੁਟਈ ॥ ਖਾਵਹੁ ਭੁੰਚਹੁ ਸਭਿ ਗੁਰਮੁਖਿ ਛੁਟਈ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਦਿਤਾ ਤੁਸਿ ਹਰਿ ॥ ਨਾਨਕ ਸਦਾ ਅਰਾਧਿ ਕਦੇ ਨ ਜਾਂਹਿ ਮਰਿ ॥੧੭॥

Saṯgur kīnī ḏāṯ mūl na nikẖuta▫ī.   Kāvahu bẖuncẖahu sabẖ gurmukẖ cẖẖut▫ī.  Amriṯ nām niḏẖān ḏiṯā ṯus har.   Nānak saḏā arāḏẖ kaḏe na jāʼnhi mar. ||17||

 

(Daat-i) the benediction – of awareness of Naam – (keeni = done) imparted by (satigur) the true guru does not (nikhuttaee) fall short (mool-i = at all) a bit, i.e. is ever effective. It is the treasure which you should (khaavahu) eat, (bhunchau) consume/use – live by Naam – (gurmukh-i) with the guru’s guidance and you (chhuttaee) will be freed from vices.

(Nidhaan-u) the treasure/wealth of awareness of (amrit-u) the life-giving elixir of Naam is (ditaa) given by (har-i) the Almighty when (tus-i) pleased, – to lead to the guru. One who (sadaa) ever (araadh-i) keeps Naam in mind (kadey na) never (jaanh-i mar-i = dies) falls prey to vices, says fifth Nanak. 17.

 

ਜਿਥੈ ਜਾਏ ਭਗਤੁ ਸੁ ਥਾਨੁ ਸੁਹਾਵਣਾ ॥ ਸਗਲੇ ਹੋਏ ਸੁਖ ਹਰਿ ਨਾਮੁ ਧਿਆਵਣਾ ॥ ਜੀਅ ਕਰਨਿ ਜੈਕਾਰੁ ਨਿੰਦਕ ਮੁਏ ਪਚਿ ॥ ਸਾਜਨ ਮਨਿ ਆਨੰਦੁ ਨਾਨਕ ਨਾਮੁ ਜਪਿ ॥੧੮॥

Jithai jā▫e bẖagaṯ so thān suhāvaṇā.   Sagle ho▫e sukẖ har nām ḏẖi▫āvaṇā.  Jī▫a karan jaikār ninḏak mu▫e pacẖ.   Sājan man ānanḏ Nānak nām jap. ||18||

 

(Jithai) wherever (bhagat-u) a devotee of the Almighty (jaaey) goes – others follow his/her example and -(su) that (thaan) place becomes (suhaavna) pleasant to be in.  (Dhiaavna) paying attention to Naam of (har-i) the Almighty becomes the practice of all and (sagely) everyone has (sukh) comfort/peace there.

(Jeea = creatures) men/women of God (karan-i = do, jaikaar-u = glorification) praise and obey the Almighty and their (nindak) slanderers (pach-i) burn (muey) dead, i.e. disappear. Their (saajan = friends) those who follow the devotees get (anand-u) joy (man-i) in mind, (jap-i) by remembering/obeying Naam, says fifth Nanak. 18

 

ਪਾਵਨ ਪਤਿਤ ਪੁਨੀਤ ਕਤਹ ਨਹੀ ਸੇਵੀਐ ॥ ਝੂਠੈ ਰੰਗਿ ਖੁਆਰੁ ਕਹਾਂ ਲਗੁ ਖੇਵੀਐ ॥ ਹਰਿਚੰਦਉਰੀ ਪੇਖਿ ਕਾਹੇ ਸੁਖੁ ਮਾਨਿਆ ॥ ਹਰਿਹਾਂ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ ਜਿ ਦਰਗਹਿ ਜਾਨਿਆ ॥੧੯॥

Pāvan paṯiṯ punīṯ kaṯah nahī sevī▫ai.   Jẖūṯẖai rang kẖu▫ār kahāʼn lag kẖevī▫ai.  Haricẖanḏ▫urī pekẖ kāhe sukẖ māni▫ā.   Harihāʼn ha▫o balihārī ṯinn jė ḏargahi jāni▫ā. ||19||

 

We (katah nahi) never (seyveeai = serve) obey – Naam/Divine commands – which (paavan, puneet) lift (patit) those fallen to vices. (Kahaa’n lag-u) until when we can (kheyveeai = act as sailors) we pull along? (Rang-i) love for (jhootthai = false) transitory (rah-i) pleasures ultimately leads to (khuaar-u) frustration, i.e. they cannot provide lasting peace.

(Kaahey) how can one (maaniaa) believe in enjoying comforts/peace (peykh-i) seeing/thinking of (harchandauri = illusory habitat) castles in the air. (Harihaa’n) O Almighty, (hau) I (balihaari = am sacrifice) adore those – who live by Naam; they (jaaniaa = known) are recognized (dargah-i) in Divine court, i.e. approved by the Almighty. 19.

 

ਕੀਨੇ ਕਰਮ ਅਨੇਕ ਗਵਾਰ ਬਿਕਾਰ ਘਨ ॥ ਮਹਾ ਦ੍ਰੁਗੰਧਤ ਵਾਸੁ ਸਠ ਕਾ ਛਾਰੁ ਤਨ ॥ ਫਿਰਤਉ ਗਰਬ ਗੁਬਾਰਿ ਮਰਣੁ ਨਹ ਜਾਨਈ ॥ ਹਰਿਹਾਂ ਹਰਿਚੰਦਉਰੀ ਪੇਖਿ ਕਾਹੇ ਸਚੁ ਮਾਨਈ ॥੨੦॥

Kīne karam anek gavār bikār gẖan.   Mahā ḏarugaʼnḏẖaṯ vās saṯẖ kā cẖẖār ṯan.  Firṯa▫o garab gubār maraṇ nah jān▫ī.   Harihāʼn haricẖanḏ▫urī pekẖ kāhe sacẖ mān▫ī. ||20||

 

(Gavaar) an uninformed person (keeney) performs (aneyk) numerous (karam) rituals but also commits (ghan) numerous (bikaar) vices. S/he has (vaas-u) residence, i.e. lives in, (mahaa) highly (drugandhat) foul-smelling environment, i.e. in evil company, until (tan) body of (satth) the fool reduces to (chhaar-u) dust, i.e. death comes.

S/he (phirtau) goes about, i.e. acts, (gubaar-i) blinded by (garab) pride and does not (jaanaee = know) think of inevitability of (maran) death. I wonder (kaahey) how s/he (maanaee) believes (peykh-i) seeing (harchandauri = illusory habitat) transitory pleasures, (harihaa’n) o Almighty. 20.

 

ਜਿਸ ਕੀ ਪੂਜੈ ਅਉਧ ਤਿਸੈ ਕਉਣੁ ਰਾਖਈ ॥ ਬੈਦਕ ਅਨਿਕ ਉਪਾਵ ਕਹਾਂ ਲਉ ਭਾਖਈ ॥ ਏਕੋ ਚੇਤਿ ਗਵਾਰ ਕਾਜਿ ਤੇਰੈ ਆਵਈ ॥ ਹਰਿਹਾਂ ਬਿਨੁ ਨਾਵੈ ਤਨੁ ਛਾਰੁ ਬ੍ਰਿਥਾ ਸਭੁ ਜਾਵਈ ॥੨੧॥

Jis kī pūjai a▫oḏẖ ṯisai ka▫uṇ rākẖ▫ī.   Baiḏak anik upāv kahāʼn la▫o bẖākẖ▫ī.  Ėko cẖeṯ gavār kāj ṯerai āvī.   Harihāʼn bin nāvai ṯan cẖẖār baritha sabẖ jāv▫ī. ||21||

 

(Kaun-u = who?) no one can (raakhaee) save one (ki = of, jis = who) whose end of (audh) life (pujai) reaches. (Anik) the numerous (baidik) medical (upaav) measures (kahaa’n lau = how long?) no longer (bhaakhaee = told) work.

O (gavaar) un-informed person, (cheyt-i) recall and obey Naam/commands of (eyko) the One Creator who alone (aavaee) can come (teyrai) to your (kaaj-i = work) help. (Tan-u) body – to which the mortal is attached – is reduced to (chhaar-u) dust on death and (sabh) whole life (jaavaee = goes) is wasted (bitha) in vain (bin-u) without (naavai) obedience to Naam, o (harihaa’n) Almighty, please enable me to obey Naam. 21.

 

ਅਉਖਧੁ ਨਾਮੁ ਅਪਾਰੁ ਅਮੋਲਕੁ ਪੀਜਈ ॥ ਮਿਲਿ ਮਿਲਿ ਖਾਵਹਿ ਸੰਤ ਸਗਲ ਕਉ ਦੀਜਈ ॥ ਜਿਸੈ ਪਰਾਪਤਿ ਹੋਇ ਤਿਸੈ ਹੀ ਪਾਵਣੇ ॥ ਹਰਿਹਾਂ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ੍ਹ੍ਹ ਜਿ ਹਰਿ ਰੰਗੁ ਰਾਵਣੇ ॥੨੨॥

A▫ukẖaḏẖ nām apār amolak pīj▫ī.   Mil mil kẖāvėh sanṯ sagal ka▫o ḏīj▫ī.  Jisai parāpaṯ ho▫e ṯisai hī pāvṇe.   Harihāʼn ha▫o balihārī ṯinĥ jė har rang rāvṇe. ||22||

 

Naam is (appar-u) an infinitely effective and (amolak) priceless (aukhadh-u) medicine; (peejaee) drink it, i.e. lead your life by Naam. (Sant = saints) the devotees (mil-i mil-i) together in holy congregation learn to (khaavah-i = eat) practice it, and (deejaee = give) impart awareness (kau) to (sagal) all.

Awareness of Naam (paavney) is received (tisai hi) only by that person (jisai) who (hoey) is destined to (prapat-i) receive it. (Hau) I (balihaari = am sacrifice to) adore (tinh) those (j-i) who (raavney) enjoy (rang-u) love of (har-i) the Almighty, i.e. in whose the Almighty abides, (harihaa’n) o Almighty please enable me to live by Naam. 21.

 

ਵੈਦਾ ਸੰਦਾ ਸੰਗੁ ਇਕਠਾ ਹੋਇਆ ॥ ਅਉਖਦ ਆਏ ਰਾਸਿ ਵਿਚਿ ਆਪਿ ਖਲੋਇਆ ॥ ਜੋ ਜੋ ਓਨਾ ਕਰਮ ਸੁਕਰਮ ਹੋਇ ਪਸਰਿਆ ॥ ਹਰਿਹਾਂ ਦੂਖ ਰੋਗ ਸਭਿ ਪਾਪ ਤਨ ਤੇ ਖਿਸਰਿਆ ॥੨੩॥

vaiḏā sanḏā sang ikṯẖā ho▫i▫ā.   A▫ukẖaḏ ā▫e rās vicẖ āp kẖalo▫i▫ā.   Jo jo onā karam sukaram ho▫e pasri▫ā.   Harihāʼn ḏūkẖ rog sabẖ pāp ṯan ṯe kẖisri▫ā. ||23||

 

(Sang-u = gathering) any number (sandaa) of (vaida) physicians may (hoiaa) get (ikatthaa) together to treat a patient; but (aukhad) the medicine/treatment (aaey raas-i) is effective when the Almighty (aap-i) IT-self comes (khaloiaa) stands (vich-i) in them, i.e. a treatment works with Divine grace.

Message: No amount of measures work to be free of vices in life. Only when the Almighty motivates from within, then one lives by Naam and is emancipated.

Those who act with awareness of Naam, (jo jo) whatever they (karam = deed) do (hoey pasriaa) are (sukaram) good deeds. (Sabh-i) all (dookh) faults, (rog) ailments and (paap) sins (khisriaa =  slip away) leave (tey) from (tan) the body, i.e. one with Naam within commits no transgressions; (harihaa’n) O emancipator Almighty enable me to live by Naam. 23.

 

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ਚਉਬੋਲੇ ਮਹਲਾ ੫     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Cẖa▫ubole mėhlā 5   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition by the fifth Guru containing (chauboley) words spoken to four persons, – namely Samman, Moosan, Jamaal and Patang.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸੰਮਨ ਜਉ ਇਸ ਪ੍ਰੇਮ ਕੀ ਦਮ ਕ੍ਯ੍ਯਿਹੁ ਹੋਤੀ ਸਾਟ ॥ ਰਾਵਨ ਹੁਤੇ ਸੁ ਰੰਕ ਨਹਿ ਜਿਨਿ ਸਿਰ ਦੀਨੇ ਕਾਟਿ ॥੧॥

Samman ja▫o is parem kī ḏam ki▫yahū hoṯī sāt.   Rāvan huṯe so rank nėh jin sir ḏīne kāt. ||1||

 

O Samman, (jau) if he (hoti) had (dam) a bit of (saatt/satt = hit) effect (kahihu) of (is) this (preym) love for God, i.e. realized that misdeeds are punished; (raavan) Ravana – in the epic Ramayana – would not (hutey) become (rank) pauper, i.e. deprived of his kingdom, and God had his (sir) heads (kaatt) cut off. 1.

 

ਪ੍ਰੀਤਿ ਪ੍ਰੇਮ ਤਨੁ ਖਚਿ ਰਹਿਆ ਬੀਚੁ ਨ ਰਾਈ ਹੋਤ ॥ ਚਰਨ ਕਮਲ ਮਨੁ ਬੇਧਿਓ ਬੂਝਨੁ ਸੁਰਤਿ ਸੰਜੋਗ ॥੨॥

Parīṯ parem ṯan kẖacẖ rahi▫ā bīcẖ na rā▫ī hoṯ.  Cẖaran kamal man beḏẖi▫o būjẖan suraṯ sanjog. ||2||

 

When (tan-u = body) a person (khach-i rahiaa) is engrossed (preet-i) love and (preym) affection, then there (hot) is not even (raaee = mustard seed) a bit of separation (beech) between that person and the Beloved.

Similarly (man-u) the mind (beydhio = pierced) longs for (kamal = lotus, charan = feet) the Almighty; (boojhan-u) understanding of this comes (sanjog) with attaching (surat-i) consciousness/mind to God. 2.

 

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ਸਾਗਰ ਮੇਰ ਉਦਿਆਨ ਬਨ ਨਵ ਖੰਡ ਬਸੁਧਾ ਭਰਮ ॥ ਮੂਸਨ ਪ੍ਰੇਮ ਪਿਰੰਮ ਕੈ ਗਨਉ ਏਕ ਕਰਿ ਕਰਮ ॥੩॥

āgar mer uḏi▫ān ban nav kẖand basuḏẖā bẖaram.  Mūsan parem piramm kai gan▫o ek kar karam. ||3||

 

(Bharam) wandering on (saagar) oceans – going on pilgrimages for bath, (meyr) mountains, (udiaan, ban) jungles (nav khandd = nine parts) the whole (basudhaa) earth in search of God; I (ganau) count this, i.e. they do not equal, (kar-i) equal to (eyk) one (karam) step for taken for (preym) love/obedience (kai) of (piram) the Beloved, Almighty o Moosan. 3.

 

ਮੂਸਨ ਮਸਕਰ ਪ੍ਰੇਮ ਕੀ ਰਹੀ ਜੁ ਅੰਬਰੁ ਛਾਇ ॥ ਬੀਧੇ ਬਾਂਧੇ ਕਮਲ ਮਹਿ ਭਵਰ ਰਹੇ ਲਪਟਾਇ ॥੪॥

Mūsan maskar parem kī rahī jo ambar cẖẖā▫e.  Bīḏẖe bāʼnḏẖe kamal mėh bẖavar rahe laptā▫e. ||4||

 

O Moosan, (maskar) moonlight (ki) of (preym) love, i.e. lovingly, (rahi chhaaey) covers (ambar-u) the sky; and (bhavr) the bumble-bees are (beedhey = pierced with love) attracted and (rahey lapttaaey) remain clinging and are (baandhey = bound) caught (mah-i) in (kamal) the lotus flower. 4.

Message: The Almighty is all-pervasive, we should perceive IT’s presence, act such as to unite with God, i.e. lead life by Divine virtues and commands.

 

ਜਪ ਤਪ ਸੰਜਮ ਹਰਖ ਸੁਖ ਮਾਨ ਮਹਤ ਅਰੁ ਗਰਬ ॥ ਮੂਸਨ ਨਿਮਖਕ ਪ੍ਰੇਮ ਪਰਿ ਵਾਰਿ ਵਾਰਿ ਦੇਂਉ ਸਰਬ ॥੫॥

Jap ṯap sanjam harakẖ sukẖ mān mahaṯ ar garab. Mūsan nimkẖak parem par vār vār ḏeʼn▫u sarab. ||5||

 

(Jap) recitation of mantras, (tap) austerities, (sanjam) control of senses, (harakh) the joy of doing these and (sukh) peace felt; and (maan) honour, (mahat = importance) recognition by people and (garab) pride for these.

I shall (vaar-i dey’nau) sacrifice (sarab) all these (par-i) on (preym) love received from the Almighty for (nimkhak) a moment, o Moosan. 5.

 

ਮੂਸਨ ਮਰਮੁ ਨ ਜਾਨਈ ਮਰਤ ਹਿਰਤ ਸੰਸਾਰ ॥ ਪ੍ਰੇਮ ਪਿਰੰਮ ਨ ਬੇਧਿਓ ਉਰਝਿਓ ਮਿਥ ਬਿਉਹਾਰ ॥੬॥

Mūsan maram na jān▫ī maraṯ hiraṯ sansār.  Parem piramm na beḏẖi▫o urjẖi▫o mith bi▫uhār. ||6||

 

O Moosan, (sansaar = world) the human beings (marat) die, i.e. fall prey to vices, by (hirat) being deprived of Naam; but do not (jaanaee) know (maram-u = mystery) what is behind it.

The reason is s/he does not (beydhio = pierced) develop (preym) love (sio) for (piramm) the Beloved Almighty and (urjhio) is entangled in (biauhaar = dealings) pursuit of (mith) false methods like pretentious garbs and rituals, which create ego and not humility. 6.

 

ਘਬੁ ਦਬੁ ਜਬ ਜਾਰੀਐ ਬਿਛੁਰਤ ਪ੍ਰੇਮ ਬਿਹਾਲ ॥ ਮੂਸਨ ਤਬ ਹੀ ਮੂਸੀਐ ਬਿਸਰਤ ਪੁਰਖ ਦਇਆਲ ॥੭॥

Gẖab ḏab jab jārī▫ai bicẖẖuraṯ parem bihāl.  Mūsan ṯab hī mūsī▫ai bisraṯ purakẖ ḏa▫i▫āl. ||7||

 

(Jab) when (ghab-u, dab-u) wealth and belongings are (jaareeai) burnt down/lost, one feels (bihaal) miserable for (bichhurat = separation) the loss, – however these are certainly lost on death.

But we are really (mooseeai) robbed (tab hi) only then when (purakh) the Al-pervasive (daiaal) kind Almighty (bisrat) is forgotten, because God’s remembrance and obedience accompanies even after death. 7.

 

ਜਾ ਕੋ ਪ੍ਰੇਮ ਸੁਆਉ ਹੈ ਚਰਨ ਚਿਤਵ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਿਰਹੀ ਬ੍ਰਹਮ ਕੇ ਆਨ ਨ ਕਤਹੂ ਜਾਹਿ ॥੮॥

Jā ko parem su▫ā▫o hai cẖaran cẖiṯav man māhi.  Nānak birhī barahm ke ān na kaṯhū jāhi. ||8||

 

Those who have (suaau) taste of (preym) love/yearning for the Almighty, they (chitv) remember (charan = feet) Naam/Divine virtues and commands, (maah-i) in (man) mind – and live by them.

(Birahi) those who yearn for (brahm) the Creator do not (jaah-i) go (kat-hoo) anywhere (aan) else, i.e. do not engage in worship of gods/goddesses but live in obedience to Naam, says fifth Nanak. 8

 

ਲਖ ਘਾਟੀਂ ਊਂਚੌ ਘਨੋ ਚੰਚਲ ਚੀਤ ਬਿਹਾਲ ॥ ਨੀਚ ਕੀਚ ਨਿਮ੍ਰਿਤ ਘਨੀ ਕਰਨੀ ਕਮਲ ਜਮਾਲ ॥੯॥

Lakẖ gẖātīʼn ūʼncẖou gẖano cẖancẖal cẖīṯ bihāl.  Nīcẖ kīcẖ nimriṯ gẖanī karnī kamal jamāl. ||9||

 

(Chanchal) the mercurial human (cheet) mind falls to (lakh = one hundred thousand) plenty of (ghaatte’n) valleys, i.e. succumbs to vices at times and at others wants to rise to (ghano) great (oonchou) heights; and thus remains (bihaal) miserable/restless – because of ego.

But it is (ghanee) great (karni) to act in (nimrit) humility; remember (kamal) the lotus flower rises from (neech) the lowly (keech/keecharr) mud, o Jamaal. 9.

 

ਕਮਲ ਨੈਨ ਅੰਜਨ ਸਿਆਮ ਚੰਦ੍ਰ ਬਦਨ ਚਿਤ ਚਾਰ ॥ ਮੂਸਨ ਮਗਨ ਮਰੰਮ ਸਿਉ ਖੰਡ ਖੰਡ ਕਰਿ ਹਾਰ ॥੧੦॥

Kamal nain anjan si▫ām cẖanḏar baḏan cẖiṯ cẖār.  Mūsan magan maramm si▫o kẖand kẖand kar hār. ||10||

 

My beloved has beautiful (nain) eyes like (kamal) the lotus flower, with (siaam) dark (anjan) eye-lining, a glowing (badan) face like (chandr) the moon, and (chaar) a beautiful/loving (chit) heart, i.e. virtues of the Beloved Almighty have caused yearning in me to find IT.

(Magan) engrossed (sio) with (maramm = mystery) trying to have pleasure of union I shall (kar-i) make (khandd khandd) pieces, i.e. break even the necklace so that there is nothing between us, o Moosan. 10.

Message: One who yearns for the Almighty lives in obedience to Naam/Divine virtues and commands and gives up rituals etc.

 

ਮਗਨੁ ਭਇਓ ਪ੍ਰਿਅ ਪ੍ਰੇਮ ਸਿਉ ਸੂਧ ਨ ਸਿਮਰਤ ਅੰਗ ॥ ਪ੍ਰਗਟਿ ਭਇਓ ਸਭ ਲੋਅ ਮਹਿ ਨਾਨਕ ਅਧਮ ਪਤੰਗ ॥੧੧॥

Magan bẖa▫i▫o pari▫a parem si▫o sūḏẖ na simraṯ ang.  Pargat bẖa▫i▫o sabẖ lo▫a mėh Nānak aḏẖam paṯang. ||11||

 

One who (bhaio) is (magan-u) engrossed (sio) with (preym) love, wants to get to (pria) the beloved, with no (simrat) thought or (soodh) feeling of discomfort to (ang) the body.

(Adham) the lowly (patang) moth (bhaio) is (pragatt-i = manifest) known (mah-i) in (sabh) the whole (loa) world – for its love for and sacrifice of the self, on the lamp, says fifth Nanak. 11.

Message: A seeker of God finds living by Divine will agreeable and pleasing.