SGGS pp 1404-1406, Svaeeay Mahley Chauthey Key, 43-60

 

Note: The next seven Svaeeay are by the Bhatt/Bard Mathura.

 

ਅਗਮੁ ਅਨੰਤੁ ਅਨਾਦਿ ਆਦਿ ਜਿਸੁ ਕੋਇ ਨ ਜਾਣੈ ॥ ਸਿਵ ਬਿਰੰਚਿ ਧਰਿ ਧ੍ਯ੍ਯਾਨੁ ਨਿਤਹਿ ਜਿਸੁ ਬੇਦੁ ਬਖਾਣੈ ॥

Agam ananṯ anāḏ āḏ jis ko▫e na jāṇai.  Siv birancẖ ḏẖar ḏẖeān niṯėh jis beḏ bakẖāṇai.

 

The Almighty is (agam-u) beyond reach/comprehension and (anant-u) Infinite, (jis-u) whose (aad-i) beginning (koey na = not any) no one (jaanai) knows – is IT-self the beginning of all creation.

And whom (siv) Shiva as also (biranch-i) Brahma (jis-u) who (nitah) ever (dhar-i = keeping, dhyaan = attention) attentively (bakhaanai = utters) reads (beyd-u) the Vedas.

 

ਨਿਰੰਕਾਰੁ ਨਿਰਵੈਰੁ ਅਵਰੁ ਨਹੀ ਦੂਸਰ ਕੋਈ ॥ ਭੰਜਨ ਗੜ੍ਹਣ ਸਮਥੁ ਤਰਣ ਤਾਰਣ ਪ੍ਰਭੁ ਸੋਈ ॥

Nirankār nirvair avar nahī ḏūsar ko▫ī.   Bẖanjan gaṛĥaṇ samath ṯaraṇ ṯāraṇ parabẖ so▫ī.

 

The Almighty is (nirankaar-u) Formless and (nirvair) has no animus to anyone; there is (nahi koee = not any) none (doosar = second) else – like the Almighty. (Soee = that one) the One (prabh-u) Master is (smrath-u) potent to (bhanjan = break) destroy and (garrhan/gharran) create, i.e. whose obedience lifts those fallen to vices, and acts as (taran) the ship (taaran) to ferry across the world- ocean of vices.

 

ਨਾਨਾ ਪ੍ਰਕਾਰ ਜਿਨਿ ਜਗੁ ਕੀਓ ਜਨੁ ਮਥੁਰਾ ਰਸਨਾ ਰਸੈ ॥ ਸ੍ਰੀ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਰਾਮਦਾਸ ਚਿਤਹ ਬਸੈ ॥੧॥

Nānā parkār jin jag kī▫o jan mathurā rasnā rasai.  Sarī saṯ nām karṯā purakẖ gur Rāmḏās cẖiṯah basai. ||1||

 

Says (jan) humble bard Mathura; my (rasna) tongue (rasai) relishes praising the Almighty (jin-i) who (keeo) created (jag-u) the world of (naana) numerous (prakaar) types of constituents.

(Sat-i = true) the eternal (naam-u) commands of (sree) revered (purakh) all-pervasive (karta) Creator (basai) abide (chitah) in mind of Guru Ramdas. 1.

 

ਗੁਰੂ ਸਮਰਥੁ ਗਹਿ ਕਰੀਆ ਧ੍ਰੁਵ ਬੁਧਿ ਸੁਮਤਿ ਸਮ੍ਹਾਰਨ ਕਉ ॥ ਫੁਨਿ ਧ੍ਰੰਮ ਧੁਜਾ ਫਹਰੰਤਿ ਸਦਾ ਅਘ ਪੁੰਜ ਤਰੰਗ ਨਿਵਾਰਨ ਕਉ ॥

Gurū samrath gėh karī▫ā ḏẖaruv buḏẖ sumaṯ samĥāran ka▫o.  Fun ḏẖaramm ḏẖujā fahranṯ saḏā agẖ punj ṯarang nivāran ka▫o.

 

Guru Ramdas (gah-i hold, kareeaa = did) complied with (sumat-i) good counsel/guidance of (samrath-u) the potent Guru Amardas and obtained (dhruv = stable) firm (budh-i) understanding (kau) for (samhaaran) remembrance/compliance.

(Phun-i) that is why (dhujaa/dhvaj) flag of (dhra’mm) righteousness (sadaa) ever (phahrant-i) flies, i.e. teachings of Guru Ramdas are always potent (kau) to (nivaaran) dispel (punj) hordes of (tarang = waves) ideas of (agh) vices from the mind. 

 

ਮਥੁਰਾ ਜਨ ਜਾਨਿ ਕਹੀ ਜੀਅ ਸਾਚੁ ਸੁ ਅਉਰ ਕਛੂ ਨ ਬਿਚਾਰਨ ਕਉ ॥ ਹਰਿ ਨਾਮੁ ਬੋਹਿਥੁ ਬਡੌ ਕਲਿ ਮੈ ਭਵ ਸਾਗਰ ਪਾਰਿ ਉਤਾਰਨ ਕਉ ॥੨॥ Mathurā jan jān kahī jī▫a sācẖ so a▫or kacẖẖū na bicẖāran ka▫o.  Har nām bohith badou kal mai bẖav sāgar pār uṯāran ka▫o. ||2||

 

(Jan = servant) humble bard Mathura (kahee) said this this truth (jaan-i = knowing) after understanding: There is (kachhoo na) nothing (aur-u) else worth (kau) for (bichaaran) consideration except the guru’s teachings – to live by Naam/Divine virtues and commands.

Leading life by (naam-u) Divine virtues and commands is (baddau) a great (bohith-u) ship (kau) to (utaaran) land (paar-i) to far shore of (bhav) the world-ocean, i.e. to overcome temptations and get to God, (mai) in (kal-i) in Kaliyug – unlike earlier ages when people worshipped deities – like Rama in Treytayug and Krishna in Duaaparyug. 2.

 

ਸੰਤਤ ਹੀ ਸਤਸੰਗਤਿ ਸੰਗ ਸੁਰੰਗ ਰਤੇ ਜਸੁ ਗਾਵਤ ਹੈ ॥ ਧ੍ਰਮ ਪੰਥੁ ਧਰਿਓ ਧਰਨੀਧਰ ਆਪਿ ਰਹੇ ਲਿਵ ਧਾਰਿ ਨ ਧਾਵਤ ਹੈ ॥

Sanṯaṯ hī saṯsangaṯ sang surang raṯe jas gāvaṯ hai.  Ḏẖaram panth ḏẖari▫o ḏẖarnīḏẖar āp rahe liv ḏẖār na ḏẖāvaṯ hai.

 

With so many distractions in this Kaliyug – the age of conflicts/distractions – (hi) only (santat = saints) serious seekers who are (ratey) imbued with (surang = good colour) Divine love join (satisangat-i) holy congregation and (sang = company) together; they (gaavat hai) sing (jas-u) eulogies of the Almighty.

(Dharnidhar = support of earth) the Creator has (aap-i) IT-self (dhario) established (panth-u) the path of (dhram) righteousness, i.e. laid down role of every species; the seekers learn this in holy congregation and (rahey) keep (liv) attention/mind (dhaar-i) fixed on that path and do not (dhaavat hai = run) deviate.

 

ਮਥੁਰਾ ਭਨਿ ਭਾਗ ਭਲੇ ਉਨ੍ਹ੍ਹ ਕੇ ਮਨ ਇਛਤ ਹੀ ਫਲ ਪਾਵਤ ਹੈ ॥ ਰਵਿ ਕੇ ਸੁਤ ਕੋ ਤਿਨ੍ਹ੍ਹ ਤ੍ਰਾਸੁ ਕਹਾ ਜੁ ਚਰੰਨ ਗੁਰੂ ਚਿਤੁ ਲਾਵਤ ਹੈ ॥੩॥

Mathurā bẖan bẖāg bẖale unĥ ke man icẖẖaṯ hī fal pāvaṯ hai.  Rav ke suṯ ko ṯinĥ ṯarās kahā jo cẖarann gurū cẖiṯ lāvaṯ hai. ||3||

 

(Bhan-i) says Mathura: (Unh key = their) they have (bhaley) good (bhaag) fortune – to be able to praise and emulate Divine virtues; they (paavat hai) obtain (phal = fruits) fulfilment of (ichhat hi) all wishes of (man) the mind.

Those (j-u) who (laavat) place (man) mind/attention on (chra’n = feet) obedience of the guru, they have (kahaa = what?) no (traas-u) fear of (sut) the sun (key) of (rav-i) the sun – the metaphoric judge of Divine justice, i.e. they remain at peace in life and merge in God after death. 3. ====

 

ਨਿਰਮਲ ਨਾਮੁ ਸੁਧਾ ਪਰਪੂਰਨ ਸਬਦ ਤਰੰਗ ਪ੍ਰਗਟਿਤ ਦਿਨ ਆਗਰੁ ॥ ਗਹਿਰ ਗੰਭੀਰੁ ਅਥਾਹ ਅਤਿ ਬਡ ਸੁਭਰੁ ਸਦਾ ਸਭ ਬਿਧਿ ਰਤਨਾਗਰੁ ॥

Nirmal nām suḏẖā parpūran sabaḏ ṯarang paragtiṯ ḏin āgar.  Gahir gambẖīr athāh aṯ bad subẖar saḏā sabẖ biḏẖ raṯnāgar.

 

The seekers/devotees are (parpooran) brimful with (sudhaa) ambrosia of, awareness of, (nirmal) the pristine (naam-u) Naam/Divine virtues and commands; they (pragattit = manifest) bring to mind (tarang) waves of (sabad = words) teachings of the guru (aagar) before (din = day) daybreak, i.e. they rise early morning and reflect on the guru’s teachings/Gurbani.

The guru’s teachings are like a (at-i) very (badd) large pool which is (subhar-u) well filled, (gahir) deep and (gambheer) profound; they are (ratnaagar-u) a mine of jewels of (sabh) all (bidh-i) types, i.e. the guru’s teachings cover numerous aspects of life.

 

ਸੰਤ ਮਰਾਲ ਕਰਹਿ ਕੰਤੂਹਲ ਤਿਨ ਜਮ ਤ੍ਰਾਸ ਮਿਟਿਓ ਦੁਖ ਕਾਗਰੁ ॥ ਕਲਜੁਗ ਦੁਰਤ ਦੂਰਿ ਕਰਬੇ ਕਉ ਦਰਸਨੁ ਗੁਰੂ ਸਗਲ ਸੁਖ ਸਾਗਰੁ ॥੪॥

Sanṯ marāl karahi kanṯūhal ṯin jam ṯarās miti▫o ḏukẖ kāgar.  Kaljug ḏuraṯ ḏūr karbe ka▫o ḏarsan gurū sagal sukẖ sāgar. ||4||

 

(Sant = saints) the devotees are like (maraal) Hans – birds which feed on pearls – , i.e. the devotees live by Naam; they (karah-i) make (kantoohal = play) merry with, i.e. enjoy leading life by Naam; (tin) their (dukh) grief –of separation from the Almighty (mittio =erased) ends because they commit no transgressions; they have no (traas) fear of (jam) Divine justice.

(Darsan-u = sight) seeing and following the example of the guru is (saagar-u = sea) a source/means (kau) to (karbey = make, door-i = far) get rid of (durat) the vices of (kaljug) the age of conflicts and attain (sagal) all (sukh) comforts/peace – by way of experiencing the Almighty within. 4.

 

ਜਾ ਕਉ ਮੁਨਿ ਧ੍ਯ੍ਯਾਨੁ ਧਰੈ ਫਿਰਤ ਸਗਲ ਜੁਗ ਕਬਹੁ ਕ ਕੋਊ ਪਾਵੈ ਆਤਮ ਪ੍ਰਗਾਸ ਕਉ ॥ ਬੇਦ ਬਾਣੀ ਸਹਿਤ ਬਿਰੰਚਿ ਜਸੁ ਗਾਵੈ ਜਾ ਕੋ ਸਿਵ ਮੁਨਿ ਗਹਿ ਨ ਤਜਾਤ ਕਬਿਲਾਸ ਕੰਉ ॥

Jā ka▫o mun ḏẖeān ḏẖarai firaṯ sagal jug kabahu ka ko▫ū pāvai āṯam pargās ka▫o.  Beḏ baṇī sahiṯ birancẖ jas gāvai jā ko siv mun gėh na ṯajāṯ kabilās kaʼn▫u.

 

The Almighty, (ja = who, kau = for?) with who (dhyaan-u = attention) in mind (mun-i) the sages (phirat) wander (sagal) the whole (jug = age) life is within; (k ko-oo) some rare person searches and (paavai) obtains (pragaas) enlightenment of (aatam = within) the mind, i.e. finds the Almighty within.

In (ja kau) whose invocation (biranch-i) Brahma (gaavai) sings (jas-u) eulogy (sahit) with (baani) hymns of (beyd) the Vedas, and (siv) Shiva (gah-i = holds) engages in contemplation (kabilaas k’nau) sitting on Kailash mountain and does not (tajaat) give up i.e. is ever in contemplation.

 

ਜਾ ਕੌ ਜੋਗੀ ਜਤੀ ਸਿਧ ਸਾਧਿਕ ਅਨੇਕ ਤਪ ਜਟਾ ਜੂਟ ਭੇਖ ਕੀਏ ਫਿਰਤ ਉਦਾਸ ਕਉ ॥ ਸੁ ਤਿਨਿ ਸਤਿਗੁਰਿ ਸੁਖ ਭਾਇ ਕ੍ਰਿਪਾ ਧਾਰੀ ਜੀਅ ਨਾਮ ਕੀ ਬਡਾਈ ਦਈ ਗੁਰ ਰਾਮਦਾਸ ਕਉ ॥੫॥

Jā kou jogī jaṯī siḏẖ sāḏẖik anek ṯap jatā jūt bẖekẖ kī▫e firaṯ uḏās ka▫o. So ṯin saṯgur sukẖ bẖā▫e kirpā ḏẖārī jī▫a nām kī badā▫ī ḏa▫ī gur Rāmḏās ka▫o. ||5||

 

In (ja kau) whose search (jogi) the yogis, (jatee) celibates, (sidh) saints and (saadhik) seekers (keeay) adopt (aneyk) numerous (bheykh) garbs and practice (tap) austerities like (joott) knots of (jattaa) matted hair on their heads and (phirat) wander (udaas) yearning (kau) to find God.

For (su) that (satigur-i) the true guru Amardas (dhaari) bestowed (kripa) kindness and (daee = gave) imparted (baddaaee) greatness of awareness of Naam/Divine virtues and commands (kau) to (gur) Guru Ramdas (bhaaey) for the sake of (sukh) peace for (jeea = creatures) humankind. 5.

 

ਨਾਮੁ ਨਿਧਾਨੁ ਧਿਆਨ ਅੰਤਰਗਤਿ ਤੇਜ ਪੁੰਜ ਤਿਹੁ ਲੋਗ ਪ੍ਰਗਾਸੇ ॥ ਦੇਖਤ ਦਰਸੁ ਭਟਕਿ ਭ੍ਰਮੁ ਭਜਤ ਦੁਖ ਪਰਹਰਿ ਸੁਖ ਸਹਜ ਬਿਗਾਸੇ ॥

Nām niḏẖān ḏẖi▫ān anṯargaṯ ṯej punj ṯihu log pargāse.  Ḏekẖaṯ ḏaras bẖatak bẖaram bẖajaṯ ḏukẖ parhar sukẖ sahj bigāse.

 

Guru Ramdas’s (dhyaan) attention is  fixed on (nidhaan-u) treasure of Naam (antargat-i) within; his (teyj) glory (pragaasey) has manifested in (punj) all (tihu) three (log) regions – space, land and water, i.e. the whole world.

One is motivated to live by Naam (deykhat) on seeing his (daras-u = sight) example, and (bhattak-i) wandering in (bhram-u) delusion (bhajat = runs away) ends; (dukh-u) grief (parhar-i) is driven away and (sukh) peace and (sahj) poise (bigaasey/vikaas) experienced.

 

ਸੇਵਕ ਸਿਖ ਸਦਾ ਅਤਿ ਲੁਭਿਤ ਅਲਿ ਸਮੂਹ ਜਿਉ ਕੁਸਮ ਸੁਬਾਸੇ ॥ ਬਿਦ੍ਯ੍ਯਮਾਨ ਗੁਰਿ ਆਪਿ ਥਪ੍ਯ੍ਯਉ ਥਿਰੁ ਸਾਚਉ ਤਖਤੁ ਗੁਰੂ ਰਾਮਦਾਸੈ ॥੬॥

Sevak sikẖ saḏā aṯ lubẖiṯ al samūh ji▫o kusam subāse.  Biḏ▫yamān gur āp thap▫ya▫o thir sācẖa▫o ṯakẖaṯ gurū Rāmḏāsai. ||6||

 

(Seyvak = servants) the devoted (sikh) disciples of the guru (at-i) greatly (lubhit) yearn for company of the guru (jiau) like (al-i) the bumblebee (subaasey) for fragrance of (kusam) flowers.

(Gur-i) Guru Amardas (aap-i) himself (thapyo) installed Guru Ramdas on (thir-u) the unshakable (saachau) true (takhat-u) throne, i.e. installed as the fourth guru, (bidyamaan) while himself alive. 6.

 

Page 1405

 

ਤਾਰ੍ਯ੍ਯਉ ਸੰਸਾਰੁ ਮਾਯਾ ਮਦ ਮੋਹਿਤ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਦੀਅਉ ਸਮਰਥੁ ॥ ਫੁਨਿ ਕੀਰਤਿਵੰਤ ਸਦਾ ਸੁਖ ਸੰਪਤਿ ਰਿਧਿ ਅਰੁ ਸਿਧਿ ਨ ਛੋਡਇ ਸਥੁ ॥

Ŧār▫ya▫o sansār mā▫yā maḏ mohiṯ amriṯ nām ḏī▫a▫o samrath.  Fun kīrṯivanṯ saḏā sukẖ sampaṯ riḏẖ ar siḏẖ na cẖẖod▫e sath.

 

The true Guru Ramdas (deeau) gives awareness of (samrath-u = potent) unfailing Naam/Divine virtues and commands to (taaryau = ferried across) save (sansaar = world) the humankind (mohit) bewitched by (maaya) temptations in the world.

(Keertavant) the praiseworthy true guru is (sadaa) ever the master of (sampat-i) the wealth of (sukh) peace; (phun-i) and (ridh-i, ar-u = and, sidh-i) supernatural powers do not (chhoddaey) leave his (sath-u) company, i.e. his teachings to comply with Naam enable to achieve everything.

 

ਦਾਨਿ ਬਡੌ ਅਤਿਵੰਤੁ ਮਹਾਬਲਿ ਸੇਵਕਿ ਦਾਸਿ ਕਹਿਓ ਇਹੁ ਤਥੁ ॥ ਤਾਹਿ ਕਹਾ ਪਰਵਾਹ ਕਾਹੂ ਕੀ ਜਾ ਕੈ ਬਸੀਸਿ ਧਰਿਓ ਗੁਰਿ ਹਥੁ ॥੭॥੪੯॥

Ḏān badou aṯivanṯ mahābal sevak ḏās kahi▫o ih ṯath.  Ŧāhi kahā parvāh kāhū kī jā kai basīs ḏẖari▫o gur hath. ||7||49||

 

He is (baddou) highly (daan-i/daanee = giver of charity) benevolent and (ativant-u/atiant) infinitely (mahaabal-i) powerful, i.e. is beyond temptations; (seyvak-i daas-i) servants/followers (kahio) say (eih-u) this is (that-u) the truth.

One (kai) on (ja) whose (basees-i) head (gur-i) the guru (dhario) places his (hath-u) hand, i.e. blesses with awareness of Naam, (taah-i) that person has (parvaah = care) fear of (ki = of, kaahoo = who?) no one, i.e. of anyone in life or of Divine justice after death. 7. 49.

 

———————————-

 

Note: The next five Svaeeay are of the bard Bal.

 

ਤੀਨਿ ਭਵਨ ਭਰਪੂਰਿ ਰਹਿਓ ਸੋਈ ॥ ਅਪਨ ਸਰਸੁ ਕੀਅਉ ਨ ਜਗਤ ਕੋਈ ॥ ਆਪੁਨ ਆਪੁ ਆਪ ਹੀ ਉਪਾਯਉ ॥ ਸੁਰਿ ਨਰ ਅਸੁਰ ਅੰਤੁ
ਨਹੀ ਪਾਯਉ ॥

Ŧīn bẖavan bẖarpūr rahi▫o so▫ī.   Apan saras kī▫a▫o na jagaṯ ko▫ī.  Āpun āp āp hī upā▫ya▫o.   Sur nar asur anṯ nahī pā▫ya▫o.

 

(Soee = that one) the One Almighty (rahio = remains, bharpoor-i = filling) is present in (teen-i) the three (bhavan) regions – space, water and land -, i.e. whose writ/cosmic laws apply everywhere and (keeau) created (na koee) no one (saras-u) equal to (aapan) the IT-self.

IT (upaayau) created (aapun aap-u) IT-self (aap hi) by the self only. (Sur-i = like gods, nar = persons) seekers as well as (asur) demons/wrong-doers cannot (paayau = obtain) know the Almighty’s (ant-u = limits) extent of domain, virtues and powers.

 

ਪਾਯਉ ਨਹੀ ਅੰਤੁ ਸੁਰੇ ਅਸੁਰਹ ਨਰ ਗਣ ਗੰਧ੍ਰਬ ਖੋਜੰਤ ਫਿਰੇ ॥ ਅਬਿਨਾਸੀ ਅਚਲੁ ਅਜੋਨੀ ਸੰਭਉ ਪੁਰਖੋਤਮੁ ਅਪਾਰ ਪਰੇ ॥

Pā▫ya▫o nahī anṯ sure asurėh nar gaṇ ganḏẖarab kẖojanṯ fire.  Abẖināsī acẖal ajonī sambẖa▫o purkẖoṯam apār pare.

 

The Almighty’s (ant-u = limit) domain is not (paayau) obtained/known by (surey) gods, (asurah) demons, (nar) humans, (gan) servants of gods or (gandharb) heavenly singers while they (phirey) wander in search.

(Purkhotam-u = supreme person) the Supreme Being is (abinaasi = imperishable) Eternal, (achal-u) unshakable, (ajoni) without life form and (sambhau) self-existent, whose domain extends (parey) far (apaar) without far end, i.e. is infinite.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਸਦਾ ਸੋਈ ਸਰਬ ਜੀਅ ਮਨਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥ ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੧॥

Karaṇ kāraṇ samrath saḏā so▫ī sarab jī▫a man ḏẖeā▫i▫ya▫o.  Sarī gur Rāmḏās ja▫yo ja▫y jag mėh ṯai har param paḏ pā▫i▫ya▫o. ||1||

 

(Soee) the One Almighty is (samrath) the Omnipotent (kaaran) cause (karan) of all that happenss; (sarab) all (jeea) creatures (dhyaaeyau) invoke IT (man-i) in mind.

O (sree) revered guru Ramdas your (jayo jaya) glory is sung (mah-i) in (jag) the world; (tai) you (paaeyau) attained (param) the supreme (pad-u) state – of overcoming temptations and finding the Almighty – (har-i) from the Almighty. 1.

 

ਸਤਿਗੁਰਿ ਨਾਨਕਿ ਭਗਤਿ ਕਰੀ ਇਕ ਮਨਿ ਤਨੁ ਮਨੁ ਧਨੁ ਗੋਬਿੰਦ ਦੀਅਉ ॥ ਅੰਗਦਿ ਅਨੰਤ ਮੂਰਤਿ ਨਿਜ ਧਾਰੀ ਅਗਮ ਗ੍ਯ੍ਯਾਨਿ ਰਸਿ ਰਸ੍ਯ੍ਯਉ ਹੀਅਉ ॥

Saṯgur Nānak bẖagaṯ karī ik man ṯan man ḏẖan gobinḏ ḏī▫a▫o.  Angaḏ ananṯ mūraṯ nij ḏẖārī agam ga▫yān ras ras▫ya▫o hī▫a▫o.

 

The first, (satigur-i) true guru Nanak (ik) single (man-i) mindedly (kari = did, bhagat-i = devotion) dedicated the self and (deeau = gave) dedicated (tan-u = body) actions, (man-u = mind) thoughts and (dhan-u) wealth to (gobind) the Master of the world.

The second true guru Angad (dhaari) enshrined (anant) infinite (moorat-i = picture) Being in (nij) the self; his (heeau) mind was (ras-i) lovingly (rasyau = rinsed) imbued (gyaan-i) with awareness of presence of (agam) the unreachable/incomprehensible Almighty within.

 

 

ਗੁਰਿ ਅਮਰਦਾਸਿ ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥ ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੨॥

Gur Amarḏās karṯār kī▫a▫o vas vāhu vāhu kar ḏẖeā▫i▫ya▫o.  Sarī gur Rāmḏās ja▫yo ja▫y jag mėh ṯai har param paḏ pā▫i▫ya▫o. ||2||

 

The third true (gur-i) guru Amardas (vaahu vaahu = glory, kar-i = with) praised virtues of, and (keeau) made, the Almighty (vas-i) under control, i.e. obtained the state when the Almighty responded to what he wished.

O (sree) revered guru Ramdas, your (jayo jaya) glory is sung (mah-i) in (jag) the world; (tai) you (paaeyau) attained (param) the supreme (pad-u) state – of overcoming temptations and finding the Almighty – (har-i) from the Almighty. 2.

 

ਨਾਰਦੁ ਧ੍ਰੂ ਪ੍ਰਹਲਾਦੁ ਸੁਦਾਮਾ ਪੁਬ ਭਗਤ ਹਰਿ ਕੇ ਜੁ ਗਣੰ ॥ ਅੰਬਰੀਕੁ ਜਯਦੇਵ ਤ੍ਰਿਲੋਚਨੁ ਨਾਮਾ ਅਵਰੁ ਕਬੀਰੁ ਭਣੰ ॥

Nāraḏ ḏẖarū parahlāḏ suḏāmā pub bẖagaṯ har ke jo gaṇaʼn.   Ambrīk ja▫yḏev Ŧrilocẖan nāmā avar Kabīr bẖaṇaʼn.

 

(Naarad-u) Narada, Dhroo, Sudaama (j-u) who are (gana’n) counted as (bhagat) devotees (key) of (har-i) the Almighty in (pub/poorab) earlier ages.

Ambreek/Amreek, Jayadeyv/Jaidev, Trilochan, (naama) Namdev (avar-u) and Kabir are (bhan’n) called devotees in the present age.

 

ਤਿਨ ਕੌ ਅਵਤਾਰੁ ਭਯਉ ਕਲਿ ਭਿੰਤਰਿ ਜਸੁ ਜਗਤ੍ਰ ਪਰਿ ਛਾਇਯਉ ॥ ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੩॥

Ŧin kou avṯār bẖa▫ya▫o kal bẖinṯar jas jagṯar par cẖẖā▫i▫ya▫o.  Sarī gur Rāmḏās ja▫yo ja▫y jag mėh ṯai har param paḏ pā▫i▫ya▫o. ||3||

 

(Tin kou) their (avtaar-u) birth (bhayau) took place (bhintar-i/bheetar) in (kal-i) in Kaliyug; their (jas-u) glory (chhaaio = covered) spread (par-i) over (jagatr) the world.

O (sree) revered guru Ramdas your (jayo jaya) glory is sung (mah-i) in (jag) the world; (tai) you (paaeyau) attained (param) the supreme (pad-u) state – of overcoming temptations and finding the Almighty – (har-i) from the Almighty. 3.

 

ਮਨਸਾ ਕਰਿ ਸਿਮਰੰਤ ਤੁਝੈ ਨਰ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਿਟਿਅਉ ਜੁ ਤਿਣੰ ॥ ਬਾਚਾ ਕਰਿ ਸਿਮਰੰਤ ਤੁਝੈ ਤਿਨ੍ਹ੍ਹ ਦੁਖੁ ਦਰਿਦ੍ਰੁ ਮਿਟਯਉ ਜੁ ਖਿਣੰ ॥

Mansā kar simranṯ ṯujẖai nar kām kroḏẖ miti▫a▫o jo ṯiṇaʼn.  Bācẖā kar simranṯ ṯujẖai ṯinĥ ḏukẖ ḏariḏar miti▫ya▫o jo kẖiṇaʼn.

 

O Guru Ramdas, (j-u) those (nar) persons who (simrant) remember (tujhai = you) your teachings (kar-i= with, mansa = mind) with dedication and comply with them, (tin’n) their vices like (kaam-u) lust and (krodh) anger – as also greed, worldly attachments and vanity – (mittio = erased) leave them.

Those who (simrant) remember your teaching (baachaa = talk, kar-i = doing) while speaking, (tinh) their (dukh-u) pain of separation from God and (daridr = poverty) misery in life (mittiau = erased) ends (khin’n) instantly.

 

ਕਰਮ ਕਰਿ ਤੁਅ ਦਰਸ ਪਰਸ ਪਾਰਸ ਸਰ ਬਲ੍ਯ੍ਯ ਭਟ ਜਸੁ ਗਾਇਯਉ ॥ ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੪॥

Karam kar ṯu▫a ḏaras paras pāras sar bal▫y bẖat jas gā▫i▫ya▫o.  Sarī gur Rāmḏās ja▫yo ja▫y jag mėh ṯai har param paḏ pā▫i▫ya▫o. ||4||

 

Those who (paras) see and follow (tua) your (daras = sight) example, they become (sar) like (paaras) Paaras – the stone which is believed to turn a base metal with its touch, i.e. like the guru; seeing this, I, the Bhatt/bard Bal (gaaeyau) sing your (jas-u) glory.

O (sree) revered guru Ramdas your (jayo jaya) glory is sung (mah-i) in (jag) the world; (tai) you (paaeyau) attained (param) the supreme (pad-u) state – of overcoming temptations and finding the Almighty – (har-i) from the Almighty. 4.

 

ਜਿਹ ਸਤਿਗੁਰ ਸਿਮਰੰਤ ਨਯਨ ਕੇ ਤਿਮਰ ਮਿਟਹਿ ਖਿਨੁ ॥ ਜਿਹ ਸਤਿਗੁਰ ਸਿਮਰੰਥਿ ਰਿਦੈ ਹਰਿ ਨਾਮੁ ਦਿਨੋ ਦਿਨੁ ॥

Jih saṯgur simranṯ na▫yan ke ṯimar mitėh kẖin.  Jih saṯgur simranth riḏai har nām ḏino ḏin.

 

Those (jih) who (simrant) keep in mind teachings of (satigur) the true guru, their (timar) darkness (key) of (nayan) eyes, i.e. ignorance about Naam/Divine virtues and commands (mittah-i = erased) ends in (khin-u) a moment.

Those who (simranth-i) remember teachings of (satigur) true guru, they (dino din-u = day after day) forever keep Naam of the Almighty (ridai) in mind – as guide for life.

 

ਜਿਹ ਸਤਿਗੁਰ ਸਿਮਰੰਥਿ ਜੀਅ ਕੀ ਤਪਤਿ ਮਿਟਾਵੈ ॥ ਜਿਹ ਸਤਿਗੁਰ ਸਿਮਰੰਥਿ ਰਿਧਿ ਸਿਧਿ ਨਵ ਨਿਧਿ ਪਾਵੈ ॥

Jih saṯgur simranth jī▫a kī ṯapaṯ mitāvai.  Jih saṯgur simranth riḏẖ siḏẖ nav niḏẖ pāvai.

 

One who remembers teachings of the true guru, (mittaavai = erases) removes (tapat-i) burning (ki) of (jeea) the mind, i.e. ends the fire of jealousy and craving

One who remembers teachings of the true guru, (paavai) attains (ridh-i sidh-i) miraculous powers and gets (nav = nine, nidh-i = treasures) everything one can ask for, i.e. conformance to Naam as imparted by the true guru enables to achieve every objective.

 

ਸੋਈ ਰਾਮਦਾਸੁ ਗੁਰੁ ਬਲ੍ਯ੍ਯ ਭਣਿ ਮਿਲਿ ਸੰਗਤਿ ਧੰਨਿ ਧੰਨਿ ਕਰਹੁ ॥ ਜਿਹ ਸਤਿਗੁਰ ਲਗਿ ਪ੍ਰਭੁ ਪਾਈਐ ਸੋ ਸਤਿਗੁਰੁ ਸਿਮਰਹੁ ਨਰਹੁ ॥੫॥੫੪॥

So▫ī Rāmḏās gur bal▫y bẖaṇ mil sangaṯ ḏẖan ḏẖan karahu.  Jih saṯgur lag parabẖ pā▫ī▫ai so saṯgur simrahu marahu. ||5||54||

 

(Bhan-i) says the bard Bal: (Soee) such is Guru Ramdas; everyone (mil-i) get together (sangat-i) in holy congregation and (dha’nn-i dha’nn-i = glorification, karhu = do) praise him and learn to follow his teachings.

O (narahu) people, (simrahu) remember teachings of (so) that (satigur-u) true guru, by (lag-i) applying the self to (jih) which true guru (prabh-u) the Almighty (paaeeai) is found. 5. 54.

 

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Note: The next four Svayey are by the bard Keerat.

 

ਜਿਨਿ ਸਬਦੁ ਕਮਾਇ ਪਰਮ ਪਦੁ ਪਾਇਓ ਸੇਵਾ ਕਰਤ ਨ ਛੋਡਿਓ ਪਾਸੁ ॥ ਤਾ ਤੇ ਗਉਹਰੁ ਗ੍ਯ੍ਯਾਨ ਪ੍ਰਗਟੁ ਉਜੀਆਰਉ ਦੁਖ ਦਰਿਦ੍ਰ ਅੰਧ੍ਯ੍ਯਾਰ ਕੋ ਨਾਸੁ ॥

Jin sabaḏ kamā▫e param paḏ pā▫i▫o sevā karaṯ na cẖẖodi▫o pās.  Ŧā ṯe ga▫uhar ga▫yān pargat ujī▫āra▫o ḏukẖ ḏariḏar anḏẖ▫yār ko nās.

 

One (jin-i) who (karat = does, seyva = service) obeys the guru to (kamaaey) comply with (sabad-u) Divine commands, and does not (chhoddio) leave the guru’s (paas-u = being with) company, (paaio) attains (param) the supreme (pad-u) state – of overcoming temptations and finding the Almighty.

(Te tey) this is how (gauhar-u) deep (gyaan) awareness/understanding of Naam and (ujeeaarau) enlightenment (pragatt-u) manifests in mind; (andhyaar = darkness) ignorance causes one to commits transgressions resulting in (dukh) the pain and (daridr = poverty) misery due to separation from the Almighty; these (naas-u = destruction) end with compliance of Naam.

 

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ਕਵਿ ਕੀਰਤ ਜੋ ਸੰਤ ਚਰਨ ਮੁੜਿ ਲਾਗਹਿ ਤਿਨ੍ਹ੍ਹ ਕਾਮ ਕ੍ਰੋਧ ਜਮ ਕੋ ਨਹੀ ਤ੍ਰਾਸੁ ॥ ਜਿਵ ਅੰਗਦੁ ਅੰਗਿ ਸੰਗਿ ਨਾਨਕ ਗੁਰ ਤਿਵ ਗੁਰ ਅਮਰਦਾਸ ਕੈ ਗੁਰੁ ਰਾਮਦਾਸੁ ॥੧॥

Kav kīraṯ jo sanṯ cẖaran muṛ lāgėh ṯinĥ kām kroḏẖ jam ko nahī ṯarās.  Jiv angaḏ ang sang Nānak gur ṯiv gur Amarḏās kai gur Rāmḏās. ||1||

 

Says (kav-i/kavee = poet) the bard Keerat: Those (jo) who (murr-i) turn away from vices like (kaam) lust and (krodh) anger/intolerance and (laagah-i) touch (charan) feet of, i.e. obey, (sant) the guru, they (nahi) do not have (traas-u) fear (ko) of (jam) Divine justice.

That is the way (jiv) by which the second Guru Angad obeyed the first Guru Nanak; (tiv) similarly Guru Ramdas remained in obedience (kai) of Amardas. 1.

 

ਜਿਨਿ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਦਾਰਥੁ ਪਾਯਉ ਨਿਸਿ ਬਾਸੁਰ ਹਰਿ ਚਰਨ ਨਿਵਾਸੁ ॥ ਤਾ ਤੇ ਸੰਗਤਿ ਸਘਨ ਭਾਇ ਭਉ ਮਾਨਹਿ ਤੁਮ ਮਲੀਆਗਰ ਪ੍ਰਗਟ ਸੁਬਾਸੁ ॥

Jin saṯgur sev paḏārath pā▫ya▫o nis bāsur har cẖaran nivās.  Ŧā ṯe sangaṯ sagẖan bẖā▫e bẖa▫o mānėh ṯum malī▫āgar pargat subās.

 

Those (jin-i) who (seyv-i = serve) obey (saigur-u) the true guru, (paayau) obtain (padaarath-u = substance) valuable gift of awareness of Naam, and (nivaas-u = abide) place themselves in (charan = feet) care and obedience of (har-i) the Almighty.

(Ta = that, tey = with) that is how (sangat-i) the holy congregation/the devotees (maanah-i) obey the guru with (saghan = thick) abundant (bhaaey) love and (bhau = fear) respect; O Guru Ramdas (tum) You are like (maleeagar) the sandalwood whose (subaas-u) fragrance (pragatt) manifests/spreads all round, i.e. your example motivates everyone to comply with Naam.

 

ਧ੍ਰੂ ਪ੍ਰਹਲਾਦ ਕਬੀਰ ਤਿਲੋਚਨ ਨਾਮੁ ਲੈਤ ਉਪਜ੍ਯ੍ਯੋ ਜੁ ਪ੍ਰਗਾਸੁ ॥ ਜਿਹ ਪਿਖਤ ਅਤਿ ਹੋਇ ਰਹਸੁ ਮਨਿ ਸੋਈ ਸੰਤ ਸਹਾਰੁ ਗੁਰੂ ਰਾਮਦਾਸੁ ॥੨॥

Ḏẖarū parahlāḏ Kabīr ṯilocẖan nām laiṯ upjeo jo pargās.  Jih pikẖaṯ aṯ ho▫e rahas man so▫ī sanṯ sahār gurū Rāmḏās.

||2||

 

The devotees Dhroo, Prahlad, Kabir and (tilochan) Trilochan were examples of those who (upjyo = obtained, pragaas-u light) became famous by (lait = taking) conforming to (naam-u) Divine commands.

(Pikhat) by seeing (jih) whom (man) the mind (hoey) gets (rahas-u) pleasure; (soee) such is also Guru Ramdas (sahaar-u) support/guide of (sant = saints) the seekers. 2.

 

ਨਾਨਕਿ ਨਾਮੁ ਨਿਰੰਜਨ ਜਾਨ੍ਯ੍ਯਉ ਕੀਨੀ ਭਗਤਿ ਪ੍ਰੇਮ ਲਿਵ ਲਾਈ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਅੰਗ ਸੰਗਿ ਭਯੋ ਸਾਇਰੁ ਤਿਨਿ ਸਬਦ ਸੁਰਤਿ ਕੀ ਨੀਵ ਰਖਾਈ ॥

Nānak nām niranjan jān▫ya▫o kīnī bẖagaṯ parem liv lā▫ī.  Ŧā ṯe angaḏ ang sang bẖa▫yo sā▫ir ṯin sabaḏ suraṯ kī nīv rakẖā▫ī.

 

The first Guru (naank-i) Nanak (jaanyau = knew) obtained awareness of (niranjan) the pristine/purifying (naam-u) Naam/Divine virtues and commands; he (preym) lovingly (laaee) fixed/paid (liv) attention to Naam, and (keeni = practiced, bhagat-i = devotion) led a life of dedication.

Learning (tey) from (ta = that) him, in (ang sang-i) in his company, his disciple (bhayo) became (saair = poet) the guru Angad and thus (rakhaaee) laid (neev) foundation of passing on (surat-i) consciousness of (sabad = word) Divine spirit/light – from the guru to the disciple to become the guru.

 

ਗੁਰ ਅਮਰਦਾਸ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਇਕ ਜੀਹ ਕਛੁ ਕਹੀ ਨ ਜਾਈ ॥ ਸੋਢੀ ਸ੍ਰਿਸ੍ਟਿ ਸਕਲ ਤਾਰਣ ਕਉ ਅਬ ਗੁਰ ਰਾਮਦਾਸ ਕਉ ਮਿਲੀ ਬਡਾਈ ॥੩॥

Gur Amarḏās kī akath kathā hai ik jīh kacẖẖ kahī na jā▫ī.  Sodẖī sarisat sakal ṯāraṇ ka▫o ab gur Rāmḏās ka▫o milī badā▫ī. ||3||

 

(Kathaa = story) the exalted spiritual state of the third Guru Amardas is (akath) beyond expression; it (na jaaee) cannot (kahi = said) be described by (ik) one (jeeh) tongue, i.e. by anyone.

(Ab = now) after him (baddaaee = greatness) guru-ship (mili) was received (kau) by the fourth guru Sodhi Ramdas, (kau) to (taaran) ferry (sakal/sagal) the whole (sristt-i = universe) humankind across the world-ocean, i.e. to guide overcoming temptations, find God and not be reborn. 3.

 

ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ ॥ ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥

Ham avguṇ bẖare ek guṇ nāhī amriṯ cẖẖād bikẖai bikẖ kẖā▫ī.  Mā▫yā moh bẖaram pai bẖūle suṯ ḏārā si▫o parīṯ lagā▫ī.

 

(Ham) we humans are (bharey) full (avgun-i) of faults and have (naahi = not, eyk-u = one) no (gun) merit; we (chhaad-i) have given up (amrit-u) the life-giving elixir of Naam and (khaaee) eat/drink (bikh) the poison (bikhai) of, i.e. lead lives, vices.

We have been (bhooley) misled (pai) by (bhram) delusion caused by (moh) lures of (maaya/maaiaa) the world-play; we forgot the Creator and (lagaaee) developed (preet-i = affection) bondage (siau) with (sut = sons) children and (daara) spouse.

 

ਇਕੁ ਉਤਮ ਪੰਥੁ ਸੁਨਿਓ ਗੁਰ ਸੰਗਤਿ ਤਿਹ ਮਿਲੰਤ ਜਮ ਤ੍ਰਾਸ ਮਿਟਾਈ ॥ ਇਕ ਅਰਦਾਸਿ ਭਾਟ ਕੀਰਤਿ ਕੀ ਗੁਰ ਰਾਮਦਾਸ ਰਾਖਹੁ ਸਰਣਾਈ ॥੪॥੫੮॥

Ik uṯam panth suni▫o gur sangaṯ ṯih milanṯ jam ṯarās mitā▫ī.  Ik arḏās bẖāt kīraṯ kī gur Rāmḏās rākẖo sarṇā▫ī. ||4||58||

 

When we (sunio = hear) become aware of (ik-u) a (panth-u) path to (sangat-i) congregation of (gur) the guru, then we break bondage to vices and (mittaaee) remove (traas) fear of (jam) Divine justice.

(Ik = one) this is (ardaas-i) supplication of (bhaatt/bhatt) the bard Keerat, i.e. all seekers: O guru Ramdas please (raakhahu) keep me in Your (sarnaaee = sanctuary) care and guidance – so that I remain away from vices. 4. 58.

 

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Note: The next two Svaeeay are by the bard Sal.

 

ਮੋਹੁ ਮਲਿ ਬਿਵਸਿ ਕੀਅਉ ਕਾਮੁ ਗਹਿ ਕੇਸ ਪਛਾੜ੍ਯ੍ਯਉ ॥ ਕ੍ਰੋਧੁ ਖੰਡਿ ਪਰਚੰਡਿ ਲੋਭੁ ਅਪਮਾਨ ਸਿਉ ਝਾੜ੍ਯ੍ਯਉ ॥

Moh mal bivas kī▫a▫o kām gėh kes pacẖẖāṛ▫ya▫o.  Kroḏẖ kẖand parcẖand lobẖ apmān si▫o jẖāṛ▫ya▫o.

 

Guru Ramdas has (keeau) made (moh-u = fascination) temptations (bivas-i) helpless; he (gah-i) has held (kaam) lust by (keys) the hair and (pachhaarryau) hurled it down to the ground.

(Parchnadd-i) with his greatness/strength, he has (khandd-i) broken (krodh-u) anger/intolerance into pieces; he has (jhaarryau = dropped) got rid of (lobh-u) greed (siau) with (apmaan) disgrace.

 

ਜਨਮੁ ਕਾਲੁ ਕਰ ਜੋੜਿ ਹੁਕਮੁ ਜੋ ਹੋਇ ਸੁ ਮੰਨੈ ॥ ਭਵ ਸਾਗਰੁ ਬੰਧਿਅਉ ਸਿਖ ਤਾਰੇ ਸੁਪ੍ਰਸੰਨੈ ॥

Janam kāl kar joṛ hukam jo ho▫e so mannai.   Bẖav sāgar banḏẖi▫a▫o sikẖ ṯāre suparsannai.

 

(Janam-u) birth and (kaal-u) death stand (jorr-i) with folded (kar) hands; and (mannai) comply with (s-u) that which (hoey = given, hukam-u = order) is ordered, i.e. those who obey the guru do not fall to vices and are freed from cycles of births and deaths.

He (bandhiau) has bound (bhav) the world (saagar-u) ocean, i.e. has obviated being reborn into the world; (sikh) the disciples with whom the guru (supras’nnai) is well pleased, he (taarey) ferries them across the world-ocean, i.e. they are not reborn.

 

ਸਿਰਿ ਆਤਪਤੁ ਸਚੌ ਤਖਤੁ ਜੋਗ ਭੋਗ ਸੰਜੁਤੁ ਬਲਿ ॥ ਗੁਰ ਰਾਮਦਾਸ ਸਚੁ ਸਲ੍ਯ੍ਯ ਭਣਿ ਤੂ ਅਟਲੁ ਰਾਜਿ ਅਭਗੁ ਦਲਿ ॥੧॥

Sir āṯpaṯ sacẖou ṯakẖaṯ jog bẖog sanjuṯ bal.   Gur Rāmḏās sacẖ sal▫y bẖaṇ ṯū atal rāj abẖag ḏal. ||1||

 

He is like a king with (aatpat) canopy (sir-i) over the head, (sachou) unshakable (takhat-u = throne) authority – control on thoughts and deeds; he has (bal-i) power over (sajut-u = combined) both (jog = union with God) spiritual and (bhog = enjoying materials) the mundane.

The bard Sal (bhan-i) says (sach-u) this truth; O Guru Ramdas (too) your (raaj-i = rule) is (attal-u = inevitable) is absolute and (dal-i) army (abhag = unbreakable) invincible, i.e. your teachings are forever true and enable to overcome temptations. 1.

 

ਤੂ ਸਤਿਗੁਰੁ ਚਹੁ ਜੁਗੀ ਆਪਿ ਆਪੇ ਪਰਮੇਸਰੁ ॥ ਸੁਰਿ ਨਰ ਸਾਧਿਕ ਸਿਧ ਸਿਖ ਸੇਵੰਤ ਧੁਰਹ ਧੁਰੁ ॥

Ŧū saṯgur cẖahu jugī āp āpe parmesar.   Sur nar sāḏẖik siḏẖ sikẖ sevanṯ ḏẖurah ḏẖur.

 

O (satigur-u) true guru, (too) your teachings are (chah-u = all four, jugi = for ages) forever; you are embodiment of (parmeysar-u) the Supreme Master (aap-i aapey) IT-self.

(Sur-i = god- like, nar = persons) the devotees, (saadhik) seekers, (sidh) saints and (sikh) Sikhs/disciples have (seyvant) obeyed you (dhurahu dhur-u) from the very beginning – through the ages.

 

ਆਦਿ ਜੁਗਾਦਿ ਅਨਾਦਿ ਕਲਾ ਧਾਰੀ ਤ੍ਰਿਹੁ ਲੋਅਹ ॥ ਅਗਮ ਨਿਗਮ ਉਧਰਣ ਜਰਾ ਜੰਮਿਹਿ ਆਰੋਅਹ

Āḏ jugāḏ anāḏ kalā ḏẖārī ṯarihu lo▫ah.   Agam nigam uḏẖraṇ jarā jamihi āro▫ah.

 

Commands (anaad-i) of the beginning-less Almighty (dhaaree) have applied (trih-u = three, loah = regions – space, land and water) the whole world (aad-i) from the beginning and (jugaad-i = from beginning of ages/time) through the ages.

Those who follow (aagam nigam) the scriptures (aaroah = driver of the elephant) control their minds and actions; they (udhran) rise above and control (jaraa = old age) weakness, i.e. propensity to fall to vices – and obviate being confronted (jamih-i) by Divine justice.

 

ਗੁਰ ਅਮਰਦਾਸਿ ਥਿਰੁ ਥਪਿਅਉ ਪਰਗਾਮੀ ਤਾਰਣ ਤਰਣ ॥ ਅਘ ਅੰਤਕ ਬਦੈ ਨ ਸਲ੍ਯ੍ਯ ਕਵਿ ਗੁਰ ਰਾਮਦਾਸ ਤੇਰੀ ਸਰਣ ॥੨॥੬੦॥

Gur Amarḏās thir thapi▫a▫o pargāmī ṯāraṇ ṯaraṇ.  Agẖ anṯak baḏai na sal▫y kav gur Rāmḏās ṯerī saraṇ. ||2||60||

 

The third Guru Amardas (thir-u) firmly (thapio = installed) made his disciple Guru Ramdas as the sailor of (taran) the ship (pargaami) to ferry people across the world ocean, i.e. the guru to guide people to overcome vices in life and find God.

I do not (badai) consider anyone else as (antak = end) destroyer of (agh) vices and their consequences, so I seek (teyri) your (saran = sanctuary) care and guidance, says (kav-i) the poet/bard Sal. 2. 60.