SGGS pp 1408-1409, Svaeeay Mahley Panjvey Key, 13-21 of 21.

Note: The next seven Svaeeay are by the bard Mathura.

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਭਯਉ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਯਉ ॥

Joṯ rūp har āp gurū Nānak kahāyao.   Ŧā ṯe angaḏ bẖayao ṯaṯ sio ṯaṯ milāyao.

(Har-i) the Almighty in (roop) the form of (jot-i) light/Divine Spirit (kahaayau) named (aap-i) IT-self Guru Nanak, the first Guru. Guru Angad (bhayau) became the guru (tey) from/after (ta = that) Guru Nanak, and one (tat) spirit (milaayau) merged in the second spirit, i.e. the same guru-spirit continued.

ਅੰਗਦਿ ਕਿਰਪਾ ਧਾਰਿ ਅਮਰੁ ਸਤਿਗੁਰੁ ਥਿਰੁ ਕੀਅਉ ॥ ਅਮਰਦਾਸਿ ਅਮਰਤੁ ਛਤ੍ਰੁ ਗੁਰ ਰਾਮਹਿ ਦੀਅਉ ॥

Angaḏ kirpā ḏẖār amar saṯgur thir kīao.   Amarḏās amraṯ cẖẖaṯar gur rāmėh ḏīao.

Guru (angad-i) Angad (dhaar-i = bestowed, kirpa = kindness) kindly passed on his spirit and (thir-u = stable, keeau = made) installed (amar) Amardas who received the same spirit.

Guru Amardas (deeau = gave) put (chhatr-u) the crown/title of (amart-u) immortality, the embodiment of the Almighty, to (gur) Guru (raamah-i) Ramdas, i.e. passed on the guru-spirit.

ਗੁਰ ਰਾਮਦਾਸ ਦਰਸਨੁ ਪਰਸਿ ਕਹਿ ਮਥੁਰਾ ਅੰਮ੍ਰਿਤ ਬਯਣ ॥ ਮੂਰਤਿ ਪੰਚ ਪ੍ਰਮਾਣ ਪੁਰਖੁ ਗੁਰੁ ਅਰਜੁਨੁ ਪਿਖਹੁ ਨਯਣ ॥੧॥

Gur Rāmḏās ḏarsan paras kahi mathurā amriṯ bayaṇ.   Mūraṯ pancẖ parmāṇ purakẖ gur arjun pikẖahu nayaṇ.

||1||

The bard Mathura (kah-i) says these (amrit) sweet (bayan) words: (Paras-i = seeing, darsan = sight) seeing and following the example of Guru Ramdas Arjun became the fifth Guru; now (pikhahu) see with your (nayan) eyes (panch) the fifth (moorat-i) embodiment of the guru-spirit (parmaan-u = evidence) manifest as (purakh-u) person of Guru Arjun. 1.

ਸਤਿ ਰੂਪੁ ਸਤਿ ਨਾਮੁ ਸਤੁ ਸੰਤੋਖੁ ਧਰਿਓ ਉਰਿ ॥ ਆਦਿ ਪੁਰਖਿ ਪਰਤਖਿ ਲਿਖ੍ਯ੍ਯਉ ਅਛਰੁ ਮਸਤਕਿ ਧੁਰਿ ॥

Saṯ rūp saṯ nām saṯ sanṯokẖ ḏẖario ur.   Āḏ purakẖ parṯakẖ likẖyao acẖẖar masṯak ḏẖur.

Guru Arjun (dhar-i) keeps (ur-i) in mind (sat-i = eternal, roop-u = form) the Almighty, (sat-i) the eternal (naam-u) Divine virtues and commands; he lives (sat-u) truthfully (santokh-u = contentment) happy with Divine will. It appears (aad-i primordial, purakh-i = person) the Almighty has (partakh-i = directly) personally (likyau) written this (achhar-u = word) blessing in his (mastak-i = forehead) destiny (dhur-i) at the source, i.e. before birth.

ਪ੍ਰਗਟ ਜੋਤਿ ਜਗਮਗੈ ਤੇਜੁ ਭੂਅ ਮੰਡਲਿ ਛਾਯਉ ॥ ਪਾਰਸੁ ਪਰਸਿ ਪਰਸੁ ਪਰਸਿ ਗੁਰਿ ਗੁਰੂ ਕਹਾਯਉ ॥

Pargat joṯ jagmagai ṯej bẖūa mandal cẖẖāyao.   Pāras paras paras paras gur gurū kahāyao.

Seeing Guru Arjun’s life is seeing (jot-i) Spirit of the Almighty (jagmagai = shines) manifested; his (teyj-u = grandeur) glory (chhaaio = covers) has spread over (bhoo manddal) the world.

It is believed that a base metal becomes gold (paras-i) by touch with a stone called Paaras; but (paras-i) touch/blessing of (paaaras) Paaras (gur-i) Guru Ramdas, his son Arjun (kahaayau) became the next guru.

ਭਨਿ ਮਥੁਰਾ ਮੂਰਤਿ ਸਦਾ ਥਿਰੁ ਲਾਇ ਚਿਤੁ ਸਨਮੁਖ ਰਹਹੁ ॥ ਕਲਜੁਗਿ ਜਹਾਜੁ ਅਰਜੁਨੁ ਗੁਰੂ ਸਗਲ ਸ੍ਰਿਸ੍ਟਿ ਲਗਿ ਬਿਤਰਹੁ ॥੨॥

Bẖan mathurā mūraṯ saḏā thir lāe cẖiṯ sanmukẖ rahhu.   Kaljug jahāj arjun gurū sagal sarisat lag biṯrahu. ||2||

(Bhan-i) says the bard Mathura: Guru Arjun is (moorat-i) embodiment of (sadaa = ever, thir-u = stable) the Eternal Almighty; (rahahu = remain, sanmukh = facing) listen to his teachings, (laaey) apply your (chit) mind, i.e. follow them.

Teachings of Guru Arjun are (jahaaj-u) the ship to get across the world-ocean, i.e. overcome temptations, (kalijug-i) in this age of conflicts/duality; o (sagal = all, sristt-i = universe) all people of the world, (lag-i) apply yourselves to his teachings and (bitrahu) get across/overcome temptations. 2

ਤਿਹ ਜਨ ਜਾਚਹੁ ਜਗਤ੍ਰ ਪਰ ਜਾਨੀਅਤੁ ਬਾਸੁਰ ਰਯਨਿ ਬਾਸੁ ਜਾ ਕੋ ਹਿਤੁ ਨਾਮ ਸਿਉ ॥ ਪਰਮ ਅਤੀਤੁ ਪਰਮੇਸੁਰ ਕੈ ਰੰਗਿ ਰੰਗ੍ਯ੍ਯੌ ਬਾਸਨਾ ਤੇ ਬਾਹਰਿ ਪੈ ਦੇਖੀਅਤੁ ਧਾਮ ਸਿਉ ॥

Ŧih jan jācẖahu jagṯar par jānīaṯ bāsur rayan bās jā ko hiṯ nām sio.  Param aṯīṯ parmesur kai rang rangyou bāsnā ṯe bāhar pai ḏekẖīaṯ ḏẖām sio.

(Jaachahu) seek company of (tih) those (jan) persons who (jaaneeat-u) are known (par) on (jagatr) the earth/world to have (baas-u) residence, and who have (hit-u) love (siau) with/practice Naam/Divine virtues and commands.

Who are (param) supremely/totally (ateet-u) unattached to the material world, (rangyou) imbued (rang-i) with love/obedience (kai) of (parmeysur) the Supreme Master, and are (baahar-i = outside) beyond reach of (baasna) desires; we should (pai) place ourselves in their company for (deykheeat-i) seeing them is (dhaam) pilgrimage, i.e. one is purified in the holy congregation.

ਅਪਰ ਪਰੰਪਰ ਪੁਰਖ ਸਿਉ ਪ੍ਰੇਮੁ ਲਾਗ੍ਯ੍ਯੌ ਬਿਨੁ ਭਗਵੰਤ ਰਸੁ ਨਾਹੀ ਅਉਰੈ ਕਾਮ ਸਿਉ ॥ ਮਥੁਰਾ ਕੋ ਪ੍ਰਭੁ ਸ੍ਰਬ ਮਯ ਅਰਜੁਨ ਗੁਰੁ ਭਗਤਿ ਕੈ ਹੇਤਿ ਪਾਇ ਰਹਿਓ ਮਿਲਿ ਰਾਮ ਸਿਉ ॥੩॥

Apar parampar purakẖ sio parem lāgyou bin bẖagvanṯ ras nāhī aurai kām sio. Mathurā ko parabẖ sarab may arjun gur bẖagaṯ kai heṯ pāe rahio mil rām sio. ||3||

They (laagyou) bear (preym-u) love (siau) with (apar = without far end, parampar = far and far) the Infinite (purakh) all-pervasive Almighty; they do not have (ras-u) taste/liking (bin-u) except to live by commands of (bhagvant) the Almighty, and have no (ras-u) taste (siau) for (aurai) anyone/any other (kaam) method.

(Prabh-u) the master of the bard Mathura, i.e. of all creation, is (srab maya) the all-pervasive Almighty; Guru Arjun (rahio) remains (paaey) at the feet, i.e. in obedience to the Almighty (heyt-i) for the sake (bhagat-i) devotion, i.e. obedience is devotion. 3.

Page 1409

ਅੰਤੁ ਨ ਪਾਵਤ ਦੇਵ ਸਬੈ ਮੁਨਿ ਇੰਦ੍ਰ ਮਹਾ ਸਿਵ ਜੋਗ ਕਰੀ ॥ ਫੁਨਿ ਬੇਦ ਬਿਰੰਚਿ ਬਿਚਾਰਿ ਰਹਿਓ ਹਰਿ ਜਾਪੁ ਨ ਛਾਡ੍ਯ੍ਯਿਉ ਏਕ ਘਰੀ ॥

Anṯ na pāvaṯ ḏev sabai mun inḏar mahā siv jog karī.  Fun beḏ birancẖ bicẖār rahio har jāp na cẖẖādiyao ek gẖarī.

(Sabai) all (deyv) gods, (mun-i) sages, and (indr) Indra who (kari = did, jog = effort for union) try to attain union with the Almighty, cannot (paavat) find (ant-u = limit) extent of virtues and powers of the Almighty.

(Phun-i) and (biranch-i) Brahma who (bichaar-i rahio) reflects on (beyd) the Vedas, and does not (chhaaddyao) leave (jaap-u) remembrance of (har-i) the Almighty, even for (eyk) one (ghari) short period – cannot find the Almighty.

ਮਥੁਰਾ ਜਨ ਕੋ ਪ੍ਰਭੁ ਦੀਨ ਦਯਾਲੁ ਹੈ ਸੰਗਤਿ ਸ੍ਰਿਸ੍ਟਿ ਨਿਹਾਲੁ ਕਰੀ ॥ ਰਾਮਦਾਸਿ ਗੁਰੂ ਜਗ ਤਾਰਨ ਕਉ ਗੁਰ ਜੋਤਿ ਅਰਜੁਨ ਮਾਹਿ ਧਰੀ ॥੪॥

Mathurā jan ko parabẖ ḏīn ḏayāl hai sangaṯ sarisat nihāl karī.  Rāmḏās gurū jag ṯāran kao gur joṯ arjun māhi ḏẖarī. ||4||

Says the bard Mathura: (Prabh-u) the Almighty (hai) is (dyaal-u) kind to (deen = poor) humble seekers, and (sristt-i) universe of (sangat-i) holy congregation, i.e. all true seekers are (nihaal-u = happy, kari = makes) made happy – with vision of the Almighty.

Guru (raamdaas-i) Ramdas (dhari = placed) put (jot-i = light) the guru-spirit (maah-i) in Arjun and made him the guru (kau) to (taaran) ferry (jag) the world-creatures across the world-ocean, i.e. overcome temptations and find the Almighty. 4.

ਜਗ ਅਉਰੁ ਨ ਯਾਹਿ ਮਹਾ ਤਮ ਮੈ ਅਵਤਾਰੁ ਉਜਾਗਰੁ ਆਨਿ ਕੀਅਉ ॥ ਤਿਨ ਕੇ ਦੁਖ ਕੋਟਿਕ ਦੂਰਿ ਗਏ ਮਥੁਰਾ ਜਿਨ੍ਹ੍ਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਅਉ ॥

Jag aor na yāhi mahā ṯam mai avṯār ujāgar ān kīao.  Ŧin ke ḏukẖ kotik ḏūr gae mathurā jinĥ amriṯ nām pīao.

Creatures of (yaah-i) this (jag) world are (aur-u = more, na = not) no more (mai) in (maha = great, tam = darkness) ignorance, because (avtaar-u) manifestation of Guru Ajun; he (aan-i) came and (keeau = made, ujaagar = lit up) imparted awareness of Naam/Divine virtues and commands.

(Kottik) crores/all (dukh) pains (tin = them, key = of) of those (jinh) who (peeau) drink (amrit) the life-giving elixir, i.e. conduct themselves, by Naam/Divine virtues and commands, says Mathura.

ਇਹ ਪਧਤਿ ਤੇ ਮਤ ਚੂਕਹਿ ਰੇ ਮਨ ਭੇਦੁ ਬਿਭੇਦੁ ਨ ਜਾਨ ਬੀਅਉ ॥ ਪਰਤਛਿ ਰਿਦੈ ਗੁਰ ਅਰਜੁਨ ਕੈ ਹਰਿ ਪੂਰਨ ਬ੍ਰਹਮਿ ਨਿਵਾਸੁ ਲੀਅਉ ॥੫॥

Ih paḏẖaṯ ṯe maṯ cẖūkėh re man bẖeḏ bibẖed na jān bīao.  Parṯacẖẖ riḏai gur arjun kai har pūran barahm nivās līao. ||5||

(Rey) o (man = mind) human beings, (mat) do not (chookah-i) miss (ih) this (padhat-i) path; do not (jaan = know) consider any (beau = second) other (bibheyd) different path, i.e. do not think rituals or worships can lead to the Almighty.

(Pooran) the all-pervasive (har-i) Almighty (brahm-i) Creator has (leeau) taken (nivaas-u) abode (partachh-i/pratakshya) directly/IT-self (ridai) in mind (kai) of Guru Arjun, i.e. Guru Arjun teaches as the Almighty motivates. 5.

ਜਬ ਲਉ ਨਹੀ ਭਾਗ ਲਿਲਾਰ ਉਦੈ ਤਬ ਲਉ ਭ੍ਰਮਤੇ ਫਿਰਤੇ ਬਹੁ ਧਾਯਉ ॥ ਕਲਿ ਘੋਰ ਸਮੁਦ੍ਰ ਮੈ ਬੂਡਤ ਥੇ ਕਬਹੂ ਮਿਟਿ ਹੈ ਨਹੀ ਰੇ ਪਛੁਤਾਯਉ ॥

Jab lao nahī bẖāg lilār uḏai ṯab lao bẖaramṯe firṯe baho ḏẖāyao.  Kal gẖor samuḏar mai būdaṯ the kabhū mit hai nahī re pacẖẖoṯāyao.

(Jab lau) as long as (bhaag) fortune written on (lilaar = forehead) the forehead did not (udai = rose) manifest, i.e. we did not have the fortune to find the true guru, (tab lau) until then we (phirtey) kept (bhramtey) in delusion (dhaayau) running around (bahu = much) all over, i.e. remained in cycles of births and deaths.

We (they) were (booddat) drowning in (ghor) the intensely turbulent (samudr) ocean of (kal-i) of Kaliyug – the age of conflicts/duality, i.e. kept falling prey to temptations; and (pachhutaayau) repentance – for transgressions – (kabahoo nahi) never (mitt-i hai = erase) ended.

ਤਤੁ ਬਿਚਾਰੁ ਯਹੈ ਮਥੁਰਾ ਜਗ ਤਾਰਨ ਕਉ ਅਵਤਾਰੁ ਬਨਾਯਉ ॥ ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥

Ŧaṯ bicẖār yahai mathurā jag ṯāran kao avṯār banāyao. Japyao jinĥ arjun ḏev gurū fir sankat jon garabẖ na āyao. ||6||

Mathura says (yahai) this (bichaar-u) considered (tat-u) fact: The Almighty (banaayau = made, avtaar = descendent) descended, i.e. sent IT’s Spirit, (kau) to (taaran = ferry) save (jag) the world creatures from falling prey to vices.

And that spirit is in Guru Arjun Dev; (sankatt) the distress of being put in (garabh) womb of numerous (jon-i) life-forms is not (aayau = come) faced by (jin-i) those who (japyau) remember and obey his teachings. 6.

ਕਲਿ ਸਮੁਦ੍ਰ ਭਏ ਰੂਪ ਪ੍ਰਗਟਿ ਹਰਿ ਨਾਮ ਉਧਾਰਨੁ ॥ ਬਸਹਿ ਸੰਤ ਜਿਸੁ ਰਿਦੈ ਦੁਖ ਦਾਰਿਦ੍ਰ ਨਿਵਾਰਨੁ ॥

Kal samuḏar bẖae rūp pargat har nām uḏẖāran.   Basėh sanṯ jis riḏai ḏukẖ ḏariḏar nivāran.

The Divine Spirit (bhaey = became, pragatt-i = manifest) has taken (roop) the form of Guru Arjun to (udhaaran-u) save the people from (samudr) the ocean (kal-i) Kaliyug, i.e. from conflicts/duality by imparting awareness of Naam/virtues and commands of (har-i) the Almighty.

One in (jis-u) whose (ridai) mind teachings of Guru Arjun (basah-i) abide, his/her (dukh) pain and (daaridr = poverty) misery (nivaaran-u) are driven away/end.

ਨਿਰਮਲ ਭੇਖ ਅਪਾਰ ਤਾਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਮਨ ਬਚ ਜਿਨਿ ਜਾਣਿਅਉ ਭਯਉ ਤਿਹ ਸਮਸਰਿ ਸੋਈ ॥

Nirmal bẖekẖ apār ṯās bin avar na koī.   Man bacẖ jin jāṇiao bẖayao ṯih samsar soī.

Guru Arjun is (bheykh = garb) embodiment of (nirmal) the pristine (apaar) Infinite Almighty, there is (na koee = not any) no (avar-u) other Master (bin-u) except (taas-u = that) the Almighty.

One (jin-i) who (jaaniau = knows) is conscious of the Almighty in (man = mind) thoughts, (bach/bachan = words) speech (tih) that person (bhayau) becomes (samsara-i) like (soee = that one) the Almighty.

ਧਰਨਿ ਗਗਨ ਨਵ ਖੰਡ ਮਹਿ ਜੋਤਿ ਸ੍ਵਰੂਪੀ ਰਹਿਓ ਭਰਿ ॥ ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਯ੍ਯ ਹਰਿ ॥੭॥੧੯॥

Ḏẖaran gagan nav kẖand mėh joṯ savrūpī rahio bẖar.   Bẖan mathurā kacẖẖ bẖeḏ nahī gur arjun parṯakẖy har. ||7||19||

The Almighty (rahio = remains, bhar-i = filling) is present (mah-i) in/on (dharan-i) land, (gagan) sky, the world of (nav = nine, knandd) nine parts (svaroopi) in the form (jot-i = light) of Spirit – and Guru Arjun imparts awareness of that; Guru Arjun is thus (partakhya) direct manifestation of (har-i) the Almighty. 7. 19.

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

ਅਜੈ ਗੰਗ ਜਲੁ ਅਟਲੁ ਸਿਖ ਸੰਗਤਿ ਸਭ ਨਾਵੈ ॥ ਨਿਤ ਪੁਰਾਣ ਬਾਚੀਅਹਿ ਬੇਦ ਬ੍ਰਹਮਾ ਮੁਖਿ ਗਾਵੈ ॥

Ajai gang jal atal sikẖ sangaṯ sabẖ nāvai.   Niṯ purāṇ bācẖīah beḏ barahmā mukẖ gāvai.

(Sabh) the whole (sangat-i) congregation of (sikh = disciples) the guru’s followers (naavai) bathes in (jal) water of (gang) the river Ganga which is considered (ajai) unconquerable and (attal-u) inevitable, – is above others/considered most sacred, i.e. the holy congregation attains purity by awareness of Naam/Divine virtues and commands.

People nit) ever (baacheeah-i = said) read (puraan) the Puranas (and Brahma (gaavai = sings) reads (beyd) the Vedas (mukh-i) from the mouth, but awareness of Naam is obtained by following the guru’s teachings.

ਅਜੈ ਚਵਰੁ ਸਿਰਿ ਢੁਲੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਲੀਅਉ ॥ ਗੁਰ ਅਰਜੁਨ ਸਿਰਿ ਛਤ੍ਰੁ ਆਪਿ ਪਰਮੇਸਰਿ ਦੀਅਉ ॥

Ajai cẖavar sir dẖulai nām amriṯ mukẖ līao.   Gur arjun sir cẖẖaṯar āp parmesar ḏīao.

One who (leeau) recounts (naam-u) Divine virtues and commands, (ajai) un-conquerable (chavar-u) fly-whisk (ddhulai) is waved over him/her – like over the kings, i.e. s/he attains exalted status.

(Parmeysr-i) the Supreme Master has (aap-i) IT-self (deeau = given) placed (chhatr-u) the crown (sir-i) on the head of Guru Arjun, i.e. given this status.

ਮਿਲਿ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਗੁਰ ਗੁਰੁ ਰਾਮਦਾਸੁ ਹਰਿ ਪਹਿ ਗਯਉ ॥ ਹਰਿਬੰਸ ਜਗਤਿ ਜਸੁ ਸੰਚਰ੍ਯ੍ਯਉ ਸੁ ਕਵਣੁ ਕਹੈ ਸ੍ਰੀ ਗੁਰੁ ਮੁਯਉ ॥੧॥

Mil Nānak angaḏ amar gur gur Rāmḏās har pėh gayao.  Harbans jagaṯ jas sancẖaryao so kavaṇ kahai sarī gur muyao. ||1||

(Mil-i) having met/found Guru Nanak, his disciple became the second Guru Angad, after him came Guru (amar) Amardas and after him Guru Ramdas; when Guru Ramdas (gayau) went (pah-i) to (har-i) God, i.e. shed his mortal frame, then came Guru Arjun – the guru-spirit continues; so (kavan-u) who says (sri) the revered (gur-u) guru (muyau) has died – teachings of Guru Nanak are ever current, says the bard Harbans. 1.

ਦੇਵ ਪੁਰੀ ਮਹਿ ਗਯਉ ਆਪਿ ਪਰਮੇਸ੍ਵਰ ਭਾਯਉ ॥ ਹਰਿ ਸਿੰਘਾਸਣੁ ਦੀਅਉ ਸਿਰੀ ਗੁਰੁ ਤਹ ਬੈਠਾਯਉ ॥

Ḏev purī mėh gayao āp parmesvar bẖāyao.   Har singẖāsaṇ ḏīao sirī gur ṯah baṯẖāyao.

The gurus (gayau) went to (puri = town, deyv = God) to God’s abode and (parmeysvar) the Supreme Master (ap-i) IT-self (bhaayau = liked) welcomed them.

(Har-i) the Almighty (deeau) gave IT’s (singhaasan-u) throne and (baitthaayau) seated (siri) the revered Guru (tah) there.

ਰਹਸੁ ਕੀਅਉ ਸੁਰ ਦੇਵ ਤੋਹਿ ਜਸੁ ਜਯ ਜਯ ਜੰਪਹਿ ॥ ਅਸੁਰ ਗਏ ਤੇ ਭਾਗਿ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਭੀਤਰਿ ਕੰਪਹਿ ॥

Rahas kīao sur ḏev ṯohi jas jay jay jampėh.   Asur gae ṯe bẖāg pāp ṯinĥ bẖīṯar kampėh.

(Sur deyv) gods (keeau) performed (rahs-u = happiness) welcome and (jampah-i) praise (toh-i) your (jas-u = praise) virtues and sing (jayajaya) glory, o Guru Ramdas.

But (asur) the demons (gaey = gone, bhaag-i = run) fled; (tinh) their (bheetar-i) inner-selves/minds (kampah-i) shivered with fear because of (paap) sins committed.

ਕਾਟੇ ਸੁ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਨਰਹੁ ਕੇ ਗੁਰੁ ਰਾਮਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਪਾਇਯਉ ॥ ਛਤ੍ਰੁ ਸਿੰਘਾਸਨੁ ਪਿਰਥਮੀ ਗੁਰ ਅਰਜੁਨ ਕਉ ਦੇ ਆਇਅਉ ॥੨॥੨੧॥੯॥੧੧॥੧੦॥੧੦॥੨੨॥੬੦॥੧੪੩॥

Kāte so pāp ṯinĥ marahu ke gur Rāmḏās jinĥ pāiyao.   Cẖẖaṯar singẖāsan pirathmī gur arjun kao ḏe āiao. ||2||21||9||11||10||10||22||60||143||

But (paap) transgressions of (tinh) those (narah-u) persons, (jinh) who (paaeyau) took/followed Guru Ramdas, (kaattey) ended.

Guru Ramdas (aaeyau) came their (dey) after giving (chhatr-u) the crown and (sighaasa-u) throne, i.e. rule/responsibility for saving (pirthmi = earth) the world (kau) to Guru Arjun. 2. 21. 9. 11. 10. 10. 22. 60. 143.

Significance of the above numbers is:

2 – Svaeeay of the bard Harbans of the fifth Guru.

21 – Total Svaaey of the fifth Guru.

9 – Svaeeay by the fifth Guru.

11 – Svaeeay by the fifth Guru.

10 – Svaeeay of the first Guru.

10 – Svaeeay of the second Guru.

22 – Svaeeay of the third Guru.

60 – Svaeeay of the fourth Guru

143 – Total Svaeeay ignoring the number 2, being part of the number 21.