SGGS pp 765-767, Soohi M: 1, Chhants 4-5.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg sūhī cẖẖanṯ mėhlā 1 gẖar 4.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance:

Composition of (mahla 1) the first Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 4) to be sung to the fourth beat. 

 

Note: The message from this Shabad by Guru Nanak is that the Creator allots life-roles to all, with instructions on how to perform, and then watches their actions. We should try and recall in our minds those instructions and comply with them. Gurbani, the guru’s teachings, remind us of these and should be relied upon. The Guru also gives an important message to try and see the positives, learn from them and ignore negatives. One should choose company carefully so as to share virtues both ways.

 

ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥ ਦਾਨਿ ਤੇਰੈ ਘਟਿ ਚਾਨਣਾ ਤਨਿ ਚੰਦੁ ਦੀਪਾਇਆ ॥

Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā.  Ḏān ṯerai gẖat cẖānṇā ṯan cẖanḏ ḏīpā▫i▫ā.

 

The Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same Master (deykhiaa) watches and looks after them.

O Almighty, (teyrai) Your (daan-i = alms) instructions are (chaananaa) illumination (ghatt-i) for the mind; as if (chand-u) the moon (deepaaiaa) has lit up (tan-i) in the body/mind – to see within.

 

Note: From here on, meeting the Almighty is described as wedding of the soul-bride with ਲਾੜੇ (laarrey) the Almighty-bridegroom who comes with ਜੰਞ (janjn) the marriage party, to wed the bride.

 

ਚੰਦੋ ਦੀਪਾਇਆ ਦਾਨਿ ਹਰਿ ਕੈ ਦੁਖੁ ਅੰਧੇਰਾ ਉਠਿ ਗਇਆ ॥ ਗੁਣ ਜੰਞ ਲਾੜੇ ਨਾਲਿ ਸੋਹੈ ਪਰਖਿ ਮੋਹਣੀਐ ਲਇਆ ॥

Cẖanḏo ḏīpā▫i▫ā ḏān har kai ḏukẖ anḏẖerā uṯẖ ga▫i▫ā.  Guṇ jañ lāṛe nāl sohai parakẖ mohṇī▫ai la▫i▫ā.

 

(Chando) the moon (deepaaiaa) lights the mind (daan-i = alms/benediction) with grace of (har-i) the Almighty – the mind is illuminated and Naam, instructions of the Almighty are found within – (dukh-u) distress caused by (andheyra = darkness) ignorance (utth-i gaiaa) leaves.

(Janjn) the marriage party of (gun) Divine virtues (naal-i) accompanying (laarrai) the Almighty-bridegroom (sohai) looks good; (mohneeai) the fascinating soul-bride (parakh-i) appraises the virtues and (laiaa) takes the Almighty as the spouse, i.e. awareness of virtues of the Almighty creates love for IT.

 

ਵੀਵਾਹੁ ਹੋਆ ਸੋਭ ਸੇਤੀ ਪੰਚ ਸਬਦੀ ਆਇਆ ॥ ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥੧॥

vīvāhu ho▫ā sobẖ seṯī pancẖ sabḏī ā▫i▫ā.  Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā. ||1||

 

(Veevaahu) the wedding (hoaa) takes place (seyti) with (sobh) glory; the Almighty-bridegroom (aaiaa = came) is seen in the form of (panch = five, sabdi = sounds) sounds of the five types of music – the band, i.e. as celestial music – within. (Note: The five types of musical instruments are trumpets, of metal, stringed, of leather and earthen pitcher).

The bridegroom is the Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same (deykhiaa) watches and looks after them. 1.

 

Message: When the mind is enlightened, one recognizes the Almighty within, and keeps IT in mind.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥ ਇਹੁ ਤਨੁ ਜਿਨ ਸਿਉ ਗਾਡਿਆ ਮਨੁ ਲੀਅੜਾ ਦੀਤਾ ॥

Ha▫o balihārī sājnā mīṯā avrīṯā.  Ih ṯan jin si▫o gādi▫ā man lī▫aṛā ḏīṯā.

 

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient; (siau) to (jin) whom I have (gaaddiaa = attached) dedicated (ih-u) this (tan = body) human life and (leearra) taken (man-u) the mind from and (deeta) given mine to, i.e. with whom I share mutual love.

                      

ਲੀਆ ਤ ਦੀਆ ਮਾਨੁ ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਸੇ ਸਜਨ ਕਿਉ ਵੀਸਰਹਿ ॥ ਜਿਨ੍ਹ੍ਹ ਦਿਸਿ ਆਇਆ ਹੋਹਿ ਰਲੀਆ ਜੀਅ ਸੇਤੀ ਗਹਿ ਰਹਹਿ ॥

Lī▫ā ṯa ḏī▫ā mān jinĥ si▫o se sajan ki▫o vīsrahi.  Jinĥ ḏis ā▫i▫ā hohi ralī▫ā jī▫a seṯī gėh rahėh.

 

(Kio) how can (sey) that (sajan) friend (veesrah-i) be forgotten (jinh sio) with whom (maan-u/man = mind) love is (leeaa= taken, ta = then, deeaa = given) shared?

And at (jinh) whose (dis-i aaey = being seen) sight, there is (hoh-i raleeaa = merry making) joy; I (gah-i rahah-i) hold IT close (seyti) to (jeea) my soul. 

 

ਸਗਲ ਗੁਣ ਅਵਗਣੁ ਨ ਕੋਈ ਹੋਹਿ ਨੀਤਾ ਨੀਤਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥੨॥

Sagal guṇ avgaṇ na ko▫ī hohi nīṯā nīṯā.  Ha▫o balihārī sājnā mīṯā avrīṯā. ||2||

 

IT has (sagal) all (gun) merits and (na koi = not any) no (avgan-u) fault; this (hoh-i) remains (neeta neeta) forever.

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient. 2.

 

ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥ ਜੇ ਗੁਣ  ਹੋਵਨ੍ਹ੍ਹਿ ਸਾਜਨਾ ਮਿਲਿ ਸਾਝ ਕਰੀਜੈ ॥

Guṇā kā hovai vāsulā kadẖ vās la▫ījai.  Je guṇ hovniĥ sājnā mil sājẖ karījai.

 

If there (hovai) be (vaasula) a container of (gunaa) virtues, we should (kaddh-i laeejai) take out (vaas-u) the content; similarly

(Jey) if (saajna) the friends (hovanih) have (gun) virtues, then we should (mil-i) meet and (saajh kareejai) share with them, i.e. we should choose company carefully for mutual benefit.

 

Page 766

 

ਸਾਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ ਛੋਡਿ ਅਵਗਣ ਚਲੀਐ ॥ ਪਹਿਰੇ ਪਟੰਬਰ ਕਰਿ ਅਡੰਬਰ ਆਪਣਾ ਪਿੜੁ ਮਲੀਐ ॥

Sājẖ karījai guṇah kerī cẖẖod avgaṇ cẖalī▫ai.  Pahire patambar kar adambar āpṇā piṛ malī▫ai.

 

We should (saajh kareejai) share (gunah) virtues, and (chaleeai = move) conduct ourselves (chhodd-i = leaving) by giving up (avgan) vices.

Then (pahirey) wearing (pattambar) silk clothes and (kar-i = do, addambar = embellishment) being adorned, i.e. if we have merits then we would honorably (maleeaai) take (aapna) our (pirr-u) place – with the Divine.

 

ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਝੋਲਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥ ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥੩॥

Jithai jā▫e bahī▫ai bẖalā kahī▫ai jẖol amriṯ pījai.  Guṇā kā hovai vāsulā kadẖ vās la▫ījai. ||3||

 

(Jithai) wherever we (jaaey = go, baheeai = sit) go, we should (kaheeai) say (bhalaa) good things i.e. ignore negatives and look for positive signs like one (jhol-i) pushes away things like dry leaves floating on a pool and (paeejai = drinks) takes (amrit-u = nectar) clean water.

If there (hovai) be (vaasula) a container of (gunaa) virtues we should (kaddh-i laeejai) take out (vaas-u) the content – learn from good company. 3.

 

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥ ਆਖਣ ਤਾ ਕਉ ਜਾਈਐ ਜੇ ਭੂਲੜਾ ਹੋਈ ॥

Āp kare kis ākẖī▫ai hor kare na ko▫ī. Ākẖaṇ ṯā ka▫o jā▫ī▫ai je bẖūlṛā ho▫ī.

 

The Almighty does things (aap-i) IT-self; (na koee) none (hor-u) else (karey = does) can do anything, so (kis-u) whom can we (aakheeai) ask to do anything?

And we cannot tell anything to the Almighty, because one (jaaeeai) goes and (aakhan) tells (ta kau) to someone who (hoee) is (bhoolrra) forgetful or erring – in his/her duties, which God is not.

 

ਜੇ ਹੋਇ ਭੂਲਾ ਜਾਇ ਕਹੀਐ ਆਪਿ ਕਰਤਾ ਕਿਉ ਭੁਲੈ ॥ ਸੁਣੇ ਦੇਖੇ ਬਾਝੁ ਕਹਿਐ ਦਾਨੁ ਅਣਮੰਗਿਆ ਦਿਵੈ ॥

Je ho▫e bẖūlā jā▫e kahī▫ai āp karṯā ki▫o bẖulai.  Suṇe ḏekẖe bājẖ kahi▫ai ḏān aṇmangi▫ā ḏivai.

 

(Jey) if someone (hoey bhoola) is forgetful then we (jaaey) go and (kaheeai) tell, but (karta) the Creator (kio = how?) does not (bhulai) forget.

IT (suney) listens and (deykhey) watches and (divai) gives (daan-u = charity) the wherewithal (baajh-u) without (kaheeai = telling) being approached and (anmangiaa) without asking – as deserved.

 

ਦਾਨੁ ਦੇਇ ਦਾਤਾ ਜਗਿ ਬਿਧਾਤਾ ਨਾਨਕਾ ਸਚੁ ਸੋਈ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥੪॥੧॥੪॥

Ḏān ḏe▫e ḏāṯā jag biḏẖāṯā nānkā sacẖ so▫ī.  Āp kare kis ākẖī▫ai hor kare na ko▫ī. ||4||1||4||

 

(Soee = only that) the One (daata = giver) beneficent Master (dey-i) gives (daan-u) the wherewithal – awareness of how to lead life -, IT (bidhaata) is the Creator (jag-i = of world) for all existence.

The Almighty does things (aap-i) IT-self so (kis-u) whom can we (aakheeai) ask to do anything as (na koee) none else (karey = does) can do anything. 4. 1. 4.

 

———————————————–

 

Note: The soul ever yearns to unite with the Almighty Creator. For it to succeed, it is necessary to have undivided love for the Almighty while being aware of  IT’s virtues and commands in thoughts and deeds; this comes with the true guru’s guidance; fake guru is himself ignorant and cannot help, says Guru Nanak in this Shabad.

 

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਸਾਚ ਕੀ ਸਾਚਾ ਸੁਖੁ ਹੋਈ ॥

Sūhī mėhlā 1.  Merā man rāṯā guṇ ravai man bẖāvai so▫ī.  Gur kī pa▫oṛī sācẖ kī sācẖā sukẖ ho▫ī.

 

Composition of the first Guru in Raga Soohi. (Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind.

This is (paurri) the ladder, (ki = of) told by (gur) the guru, (ki) for getting to (saach) the Eternal, where (saachaa = true) lasting (sukh-u) peace (hoee) is obtained – it ends cycles of births and deaths.

 

ਸੁਖਿ ਸਹਜਿ ਆਵੈ ਸਾਚ ਭਾਵੈ ਸਾਚ ਕੀ ਮਤਿ ਕਿਉ ਟਲੈ ॥ ਇਸਨਾਨੁ ਦਾਨੁ ਸੁਗਿਆਨੁ ਮਜਨੁ ਆਪਿ ਅਛਲਿਓ ਕਿਉ ਛਲੈ ॥

Sukẖ sahj āvai sācẖ bẖāvai sācẖ kī maṯ ki▫o talai.  Isnān ḏān sugi▫ān majan āp acẖẖli▫o ki▫o cẖẖalai.

 

When one (aavai) attains the state (sukh-i) of peace (sahj-i) with poise and (saach) the Eternal (bhaavai) is loved, (kiau) how can one (ttalai = stopped) ignore such (mat-i) counsel of the guru?

Rituals like (isnaan-u) bath, (daan-u) charity, (sugiaan-u = good knowledge) scriptural knowledge and (majan) dip at pilgrimages (kiau = how?) cannot (chhalio) deceive (aap-i = self) the Almighty; God is (achhalio) un-deceivable.

 

ਪਰਪੰਚ ਮੋਹ ਬਿਕਾਰ ਥਾਕੇ ਕੂੜੁ ਕਪਟੁ ਨ ਦੋਈ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥੧॥

Parpancẖ moh bikār thāke kūṛ kapat na ḏo▫ī.  Merā man rāṯā guṇ ravai man bẖāvai so▫ī. ||1||

 

(Parpanch) machinations/pretentions, (moh) attachment to the world-play and (bikaar) vices (thaakey = get tired) cannot affect one who remembers Divine virtues, nor can (koorr-u) falsehood, (kapatt-u) deceit or (doee) duality touch him/her.

(Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind. 1.

 

ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕਾਰਣੁ ਕੀਆ ॥ ਮੈਲੁ ਲਾਗੀ ਮਨਿ ਮੈਲਿਐ ਕਿਨੈ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥

Sāhib so salāhī▫ai jin kāraṇ kī▫ā.  Mail lāgī man maili▫ai kinai amriṯ pī▫ā.

 

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (kaaran-u) the creation.

(Mail-u) the dirt of vices (laagi) sticks (man-i) to the mind and makes it (mailiai) dirty; (kinai) some rare person (peeaa) drinks (amrit-u) the elixir of Naam, i.e. praises and obeys commands the Almighty – which enables to be rid of vices.

 

ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਇਹੁ ਮਨੁ ਦੀਆ ਗੁਰ ਪਹਿ ਮੋਲੁ ਕਰਾਇਆ ॥ ਆਪਨੜਾ ਪ੍ਰਭੁ ਸਹਜਿ ਪਛਾਤਾ ਜਾ ਮਨੁ ਸਾਚੈ ਲਾਇਆ ॥

Math amriṯ pī▫ā ih man ḏī▫ā gur pėh mol karā▫i▫ā.  Āpnaṛā parabẖ sahj pacẖẖāṯā jā man sācẖai lā▫i▫ā.

 

One who (math-i) churns/contemplates Naam or Divine virtues and commands in the mind and (peeaa) drinks (amrit-u) life-giving elixir, i.e. pays attention to Naam, s/he (deeaa = gives) dedicates (ihu) this (man-u) mind (pah-i) to the guru and (mol-u = pricing, karaaia = done) asks if s/he is on the right path, i.e. has understood righty

(Ja) when one (laaiaa) focuses (saachai) on the Eternal, s/he (sahj-i) effortlessly (pachhaata) recognizes (prabh-u) the Master (aapnarraa = own) within.

 

ਤਿਸੁ ਨਾਲਿ ਗੁਣ ਗਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਕਿਉ ਮਿਲੈ ਹੋਇ ਪਰਾਇਆ ॥ ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥੨॥

Ŧis nāl guṇ gāvā je ṯis bẖāvā ki▫o milai ho▫e parā▫i▫ā.  Sāhib so salāhī▫ai jin jagaṯ upā▫i▫ā. ||2||

 

(Naal-i) in company of (tis-u) that person – who focuses on the Master – I would (gun = virtues, gaava = sing) praise the Almighty (jey) if I am (bhaava) liked/motivated by (tis-u) IT; one who (hoey) becomes (paraaiaa) alien, i.e. looks elsewhere, (kiau = how) cannot (milai) find the Master.

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (jagat-u) the world. 2.

 

ਆਇ ਗਇਆ ਕੀ ਨ ਆਇਓ ਕਿਉ ਆਵੈ ਜਾਤਾ ॥ ਪ੍ਰੀਤਮ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਸੇਤੀ ਰਾਤਾ ॥

Ā▫e ga▫i▫ā kī na ā▫i▫o ki▫o āvai jāṯā.  Parīṯam si▫o man māni▫ā har seṯī rāṯā.

 

If the Almighty (aaey gaiaa) has come, then (ki) what has not (aaio) come? i.e. once the Almighty is found within there is nothing left to be desired; such a person (kiau = how?) is not (aavai = comes) born to (jaata = goes) die again.

His/her (man-u) mind is (maaniaa = agreeable) in tune with (preetam) the Beloved; s/he (raata) is imbued with love (seyti) of (har-i) the Almighty.

 

ਸਾਹਿਬ ਰੰਗਿ ਰਾਤਾ ਸਚ ਕੀ ਬਾਤਾ ਜਿਨਿ ਬਿੰਬ ਕਾ ਕੋਟੁ ਉਸਾਰਿਆ ॥ ਪੰਚ ਭੂ ਨਾਇਕੋ ਆਪਿ ਸਿਰੰਦਾ ਜਿਨਿ ਸਚ ਕਾ ਪਿੰਡੁ ਸਵਾਰਿਆ ॥

Sāhib rang rāṯā sacẖ kī bāṯā jin bimb kā kot usāri▫ā.  Pancẖ bẖū nā▫iko āp siranḏā jin sacẖ kā pind savāri▫ā.

 

S/he is (raata) imbued (rang-i) with love for (baata = talk, description) virtues and commands of (sach) the Eternal (sahib) Master, (jin-i) who (usaaria) built (kott-u) the fort/body (ka = of) from (bimb) a bubble, i.e. the Creator who caused a drop of the father’s semen to develop into the human body.

(Aap-i = self) the Creator is (naaiko) the Master of creation of (panch) the five (bhoo) elements; IT is (siranda) the Creator (jin-i) who (savaariaa) fashioned (pindd-u) the creature’s body as abode, (ka) of IT-self, (sach) the Eternal Master.

 

ਹਮ ਅਵਗਣਿਆਰੇ ਤੂ ਸੁਣਿ ਪਿਆਰੇ ਤੁਧੁ ਭਾਵੈ ਸਚੁ ਸੋਈ ॥ ਆਵਣ ਜਾਣਾ ਨਾ ਥੀਐ ਸਾਚੀ ਮਤਿ ਹੋਈ ॥੩॥

Ham avgaṇi▫āre ṯū suṇ pi▫āre ṯuḏẖ bẖāvai sacẖ so▫ī.  Āvaṇ jāṇā nā thī▫ai sācẖī maṯ ho▫ī. ||3||

 

O (piaarey) Beloved Master, (ham) we creatures are (avganiaarey) full of faults; (sun-i = listen) this is our supplication to (too) You; please bestow Your grace because (soee) only one whom (tudh-u) You (bhaavai) are pleased with, can become like You, i.e. emulate Divine virtues.

(Aavan = coming) births and (jaana = going) deaths do not (theeai) happen to one whose (mat-i) thinking (hoee) becomes (saachi) truthful, i.e. whose life accords with Divine virtues and commands. 3.

 

ਅੰਜਨੁ ਤੈਸਾ ਅੰਜੀਐ ਜੈਸਾ ਪਿਰ ਭਾਵੈ ॥ ਸਮਝੈ ਸੂਝੈ ਜਾਣੀਐ ਜੇ ਆਪਿ ਜਾਣਾਵੈ ॥

Anjan ṯaisā anjī▫ai jaisā pir bẖāvai.  Samjẖai sūjẖai jāṇī▫ai je āp jāṇāvai.

 

A woman should (anjeeai) apply (taisa) such (anjan-u = collyrium) eye lining, i.e. wear such makeup, (jaisa) as (bhavai) pleases (pir) the husband, – we should have such conduct as is liked by the Almighty instead of engaging in rituals.

But one (soojhai) gets awareness, (samjhai) understands, and (jaaneeai) knows – what is right – (jey) if the Almighty (aap-i) IT-self (jaanaavai) gives the understanding.

 

ਆਪਿ ਜਾਣਾਵੈ ਮਾਰਗਿ ਪਾਵੈ ਆਪੇ ਮਨੂਆ ਲੇਵਏ ॥ ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਕੀਮਤਿ ਕਉਣ ਅਭੇਵਏ ॥

Āp jāṇāvai mārag pāvai āpe manū▫ā lev▫e. Karam sukaram karā▫e āpe kīmaṯ ka▫uṇ abẖeva▫e.

 

(Aap-i = self) the Almighty IT-self (jaanavi) gives the understanding, (paavai) puts one (maarag-i) on track and (aapey) IT-self (leyvaey = takes, manuaa = mind) motivates to devotion.

The Almighty IT-self (karaaey) causes to do (karam = deeds) evil deeds and (sukaram) good deeds; (kaun = who?) no one can (keemat-i = price) appraise/know the ways of (abheyvaey) the unknowable mysterious Master. (Note: Japji Paurris 17 and 18 elaborate this).

 

ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ॥ ਅੰਜਨੁ ਨਾਮੁ ਤਿਸੈ ਤੇ ਸੂਝੈ ਗੁਰ ਸਬਦੀ ਸਚੁ ਜਾਨਿਆ ॥੪॥

Ŧanṯ manṯ pakẖand na jāṇā rām riḏai man māni▫ā.  Anjan nām ṯisai ṯe sūjẖai gur sabḏī sacẖ jāni▫ā. ||4||

 

I do not (jaana) know (tant-u = tantra) worship of Shakti and animal sacrifices etc. (mant-u = mantras) what to recite, or (paakhandd-u) pretend, but I keep (raam) the Almighty (ridai) in mind so that (man-u) the mind (maaniaa) is in tune is what the Master approves.

Wearing (anjan-u = collyrium/eye lining) makeup of Naam, i.e. the way of living by Naam (soojhai) is understood (tey) from (tisai) that person who (jaaniaa) has known (sach-u) the Eternal (sabdi = through word) with teachings of the guru. 4.

 

ਸਾਜਨ ਹੋਵਨਿ ਆਪਣੇ ਕਿਉ ਪਰ ਘਰ ਜਾਹੀ ॥ ਸਾਜਨ ਰਾਤੇ ਸਚ ਕੇ ਸੰਗੇ ਮਨ ਮਾਹੀ ॥

Sājan hovan āpṇe ki▫o par gẖar jāhī.  Sājan rāṯe sacẖ ke sange man māhī.

 

If (saajan = friend) the Almighty (hovan-i) is present (aapney = own) in mind then (kiau = why?) one does not (jaahi) go to search (par = other’s, ghar = house) elsewhere.

Those (raatey) imbued with love of (saajan) the friend, (sach-u = Eternal) the Almighty, find IT (sangey) with them (maahi) in (man) the mind.

 

ਮਨ ਮਾਹਿ ਸਾਜਨ ਕਰਹਿ ਰਲੀਆ ਕਰਮ ਧਰਮ ਸਬਾਇਆ ॥ ਅਠਸਠਿ ਤੀਰਥ ਪੁੰਨ ਪੂਜਾ ਨਾਮੁ ਸਾਚਾ ਭਾਇਆ ॥

Man māhi sājan karahi ralī▫ā karam ḏẖaram sabā▫i▫ā.  Asṯẖaṯẖ ṯirath punn pūjā nām sācẖā bẖā▫i▫ā.

 

They (karey raleeaa = make merry) are happy with (saajan) the Almighty (maah-i) in (man) mind; (sabaaiaa) all the (dharam) religious (karam) rituals to please it are deemed done, i.e. are unnecessary.

People go to take baths at (atthsatth-i = the sixty eight) all (teerath) pilgrimages, and do perceived (pu’nn) good deeds like giving charities and performing (pooja) worships – to please God, but what is needed is (bhaaiaa = love) to practice Naam of (saachaa) the Eternal.

 

Page 767

 

ਆਪਿ ਸਾਜੇ ਥਾਪਿ ਵੇਖੈ ਤਿਸੈ ਭਾਣਾ ਭਾਇਆ ॥ ਸਾਜਨ ਰਾਂਗਿ ਰੰਗੀਲੜੇ ਰੰਗੁ ਲਾਲੁ ਬਣਾਇਆ ॥੫॥

Āp sāje thāp vekẖai ṯisai bẖāṇā bẖā▫i▫ā.  Sājan rāʼng rangīlṛe rang lāl baṇā▫i▫ā. ||5||

 

(Aap-i = self) the Almighty (saajey) creates, (thaapi = establishes) locates and gives tasks to the creatures and (veykhai) watches them; one to whom (bhaana) the will of (tisai = that) the Almighty (bhaaiaa) is agreeable, is (rangeelrrey) imbued (rang-i) with love of (saajan) the Almighty-friend; s/he (banaaiaa = makes) develops (rang-u) love for (laal-u) the Beloved Almighty. 5.

 

ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥ ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥

Anḏẖā āgū je thī▫ai ki▫o pāḏẖar jāṇai.  Āp musai maṯ hocẖẖī▫ai ki▫o rāhu pacẖẖāṇai.

 

(Jey) if (aagoo) a leader (theeai) be (andhaa) blind (kiau = how?) s/he cannot (jaanai) know (paadhar-u = plain) the right way, i.e. if a religious teacher is ignorant s/he cannot lead on the path to the Almighty.

S/he (aap-i) him/her-self (musai = cheated) goes the wrong way because of (hochheeai = hollow) little (mat-i) understanding, so (kiau) how can s/he (pachhaanai = recognize) understand (raah) the path to the Almighty – and guide the disciples.

 

ਕਿਉ ਰਾਹਿ ਜਾਵੈ ਮਹਲੁ ਪਾਵੈ ਅੰਧ ਕੀ ਮਤਿ ਅੰਧਲੀ ॥ ਵਿਣੁ ਨਾਮ ਹਰਿ ਕੇ ਕਛੁ ਨ ਸੂਝੈ ਅੰਧੁ ਬੂਡੌ ਧੰਧਲੀ ॥

Ki▫o rāhi jāvai mahal pāvai anḏẖ kī maṯ anḏẖlī.  viṇ nām har ke kacẖẖ na sūjẖai anḏẖ būdou ḏẖanḏẖlī.

 

(Mat-i) thinking of (andh = blind) an ignorant leader is (andhuli = blind) direction-less, so s/he (kio = how?) cannot (jaavai) go on the desired (raah-i) path and (paavai) find (mahal-u = palace) the Almighty.

One can (soojhai) see/find (kachh-u na) nothing (vin-u) without awareness of (naam) virtues and commands of (har-i) the Almighty – and doing what we are here for; (andh-u = blind) the ignorant person (booddou = drowns) remains entangled in unproductive (dhandhli) pursuits.

 

ਦਿਨੁ ਰਾਤਿ ਚਾਨਣੁ ਚਾਉ ਉਪਜੈ ਸਬਦੁ ਗੁਰ ਕਾ ਮਨਿ ਵਸੈ ॥ ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਰਾਹੁ ਪਾਧਰੁ ਗੁਰੁ ਦਸੈ ॥੬॥

Ḏin rāṯ cẖānaṇ cẖā▫o upjai sabaḏ gur kā man vasai.  Kar joṛ gur pėh kar binanṯī rāhu pāḏẖar gur ḏasai. ||6||

 

When (sabad-u = word) teachings (ka) of (gur) the guru (vasai = abides) are kept (man-i) in mind, then there is (chaanan-u = light) enlightenment (raat-i) night and (din-u) day, and (chaau) fondness for the Almighty (upjai) develops.

Therefore we should, (jorr-i) with folded (kar) hands, i.e. humbly, (kar-i) make (binanti) supplication (pah-i) to the guru to guide; (gur-u) the guru (dasai = tells) shows (paadhaar-u = plain) the right (raah-u = path) way of living by Naam. 6. 

 

ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥ ਕਿਸੁ ਪਹਿ ਖੋਲ੍ਹ੍ਹਉ ਗੰਠੜੀ ਦੂਖੀ ਭਰਿ ਆਇਆ ॥

Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā.  Kis pėh kẖolĥa▫o ganṯẖ▫ṛī ḏūkẖī bẖar ā▫i▫ā.

 

(Jey) if (man-u) mind (theeai) becomes (pardeysi) alien, then (sabh-u) the whole (deys-u) country is (praaia) alien, i.e. if one forgets the Almighty then one is deprived of the ultimate source of solace.

(Pah-i) before (kis-u) whom do I (kholhau) open my (gantthri) bundle of woes; everyone (bhar-i aaiaa) is filled with (dookhi) misery – seems alienated from God.

                                                                                                               

ਦੂਖੀ ਭਰਿ ਆਇਆ ਜਗਤੁ ਸਬਾਇਆ ਕਉਣੁ ਜਾਣੈ ਬਿਧਿ ਮੇਰੀਆ ॥ ਆਵਣੇ ਜਾਵਣੇ ਖਰੇ ਡਰਾਵਣੇ ਤੋਟਿ ਨ ਆਵੈ ਫੇਰੀਆ ॥

Ḏūkẖī bẖar ā▫i▫ā jagaṯ sabā▫i▫ā ka▫uṇ jāṇai biḏẖ merī▫ā.  Āvṇe jāvṇe kẖare darāvaṇe ṯot na āvai ferī▫ā.

 

(Sabaaiaa) the whole (jagat-u) world (bhar-i aaiaa) is filled (dookhi) with miseries; who (jaanai = knows) cares for (meyria) my (bidh-i = state) problems?

Everyone is in (kharey) the highly (ddaraavney) dreadful state – of cycles of births and deaths; there is no (tott-i) end to these (phereeaa) cycles.

 

ਨਾਮ ਵਿਹੂਣੇ ਊਣੇ ਝੂਣੇ ਨਾ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥੭॥

Nām vihūṇe ūṇe jẖūṇe nā gur sabaḏ suṇā▫i▫ā.  Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā. ||7||

 

Those (vihooney = without) who do not live by Naam, are (ooney = hollow) bereft of virtues and (jhooney) sad; they have not (sunaaiaa = caused to hear) received (sabad-u = word) guidance (gur-i) from the guru.

Indeed, (jey) if my (man-u) mind (theeai) becomes (pardeysi) alien, i.e. forgets the Almighty and looks to others, then (sabh-u = all, deys-u = country) everyone is (praaia) alien, i.e. none is concerned with me.  7.

 

ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਪੁਰਿ ਲੀਣਾ ॥ ਸੇਵਕੁ ਸੇਵਾ ਤਾਂ ਕਰੇ ਸਚ ਸਬਦਿ ਪਤੀਣਾ ॥

Gur mahlī gẖar āpṇai so bẖarpur līṇā.  Sevak sevā ṯāʼn kare sacẖ sabaḏ paṯīṇā.

 

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master.

(Seyvak-u) a servant/devotee (seyva karey) serves/obeys (taa-n) only then when s/he (pateena = satisfied) accepts (sabad-i = of word) commands of (sach) the Eternal.

 

ਸਬਦੇ ਪਤੀਜੈ ਅੰਕੁ ਭੀਜੈ ਸੁ ਮਹਲੁ ਮਹਲਾ ਅੰਤਰੇ ॥ ਆਪਿ ਕਰਤਾ ਕਰੇ ਸੋਈ ਪ੍ਰਭੁ ਆਪਿ ਅੰਤਿ ਨਿਰੰਤਰੇ ॥

Sabḏe paṯījai ank bẖījai so mahal mėhlā anṯre.  Āp karṯā kare so▫ī parabẖ āp anṯ niranṯre.

 

One who (pateejai) accepts (sabdai = of word) Divine commands, his/her (ank-u = body) being (bheejai = is rinsed) is imbued with love of, and finds (su) that, (mahal) Almighty (antrey) within the (mahlaa = body palace) mind.

This happens when (soee) the One (karta) Creator (aap-i) IT-self (karey = does) causes this to happen; (prabh-u) the Almighty (aap-i) IT-self is (nirantrey = without a gap) continuously present (ant-i) till the end – and helps.

 

ਗੁਰ ਸਬਦਿ ਮੇਲਾ ਤਾਂ ਸੁਹੇਲਾ ਬਾਜੰਤ ਅਨਹਦ ਬੀਣਾ ॥ ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥੮॥

Gur sabaḏ melā ṯāʼn suhelā bājanṯ anhaḏ bīṇā.  Gur mahlī gẖar āpṇai so bẖaripur līṇā. ||8||

 

When one (meyla = meeting) finds the Almighty (sabad-i = through the word) with guidance of (gur) the guru, (taa-n) then s/he is (suheyla = comfortable) at peace; (beenaa = stringed musical instrument) celestial music then (anhad) incessantly (baajant) plays within, i.e. one remains connected with the Almighty within.

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master, i.e. does not look elsewhere. 8.

 

ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰਿ ਵੇਖੈ ਸੋਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਜੇ ਲੋਚੈ ਕੋਈ ॥

Kīṯā ki▫ā salāhī▫ai kar vekẖai so▫ī.  Ŧā kī kīmaṯ na pavai je locẖai ko▫ī.

 

We (kiaa = why?) should not (saalaaheeai) praise (keeta) the created, i.e. any person – for gaining favor; (soee) the One Creator (kar-i) creates, (veykhai) watches and looks after.

(Ta ki) IT’s (keemat-i = price) worth cannot (pavai = be put) be estimated (jey) if (koee) someone (lochai) yearns to know – and tries.

 

ਕੀਮਤਿ ਸੋ ਪਾਵੈ ਆਪਿ ਜਾਣਾਵੈ ਆਪਿ ਅਭੁਲੁ ਨ ਭੁਲਏ ॥ ਜੈ ਜੈ ਕਾਰੁ ਕਰਹਿ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਮੁਲਏ ॥

Kīmaṯ so pāvai āp jāṇāvai āp abẖul na bẖul▫e.  Jai jai kār karahi ṯuḏẖ bẖāvėh gur kai sabaḏ amula▫e.

 

Only (so) that person (paavai = puts, keemat-i = price) knows the worth of the Almighty whom IT (aap-i) IT-self (jaanaavai) makes aware; that person does not go wrong because (aap-i = self) the Almighty within is (abhul-u) unerring and (abhulaey) does not err.

Those who (jai jai kaar-u = glorification, karey = do) glorify You, i.e. remember and live by Divine virtues and commands, guided by (amulaey) the priceless (sabad-i) teachings of the guru, (bhaavah-i) are liked by (tudh-u) You, o Almighty.

 

ਹੀਣਉ ਨੀਚੁ ਕਰਉ ਬੇਨੰਤੀ ਸਾਚੁ ਨ ਛੋਡਉ ਭਾਈ ॥ ਨਾਨਕ ਜਿਨਿ ਕਰਿ ਦੇਖਿਆ ਦੇਵੈ ਮਤਿ ਸਾਈ ॥੯॥੨॥੫॥

Hīṇa▫o nīcẖ kara▫o benanṯī sācẖ na cẖẖoda▫o bẖā▫ī.  Nānak jin kar ḏekẖi▫ā ḏevai maṯ sā▫ī. ||9||2||5||

 

Being (heenau) bereft of virtues, my conduct is (neech-u = low) unbecoming, but I (karau) make this (beynanti) supplication; please be kind to enable that I never (chhoddau) leave sanctuary of You, (saach-u) the Eternal, o (bhaaee) my dear.

The Creator (jin-i) who (kar-i) creates and (deykhia) looks after, (saaee) that Master also (deyvai) gives the good (mat-i) sense – to live by Naam, says Guru Nanak. 9. 2. 5.

 

 

SGGS pp 565-567, Vaddhans M: 1, Chhants 1-2.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਛੰਤ                       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 1 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 1) the first guru in Raga Vaddhans, (chhant) song of love for the Almighty with stanzas of six lines each.

 

Note: In this Shabad Guru Nanak asks the human being to lead a clean life and then there will be no need to perform ritual purifications like going on pilgrimages to bathe there. Also look at things positively and not find faults with others. This comes by conformance to Naam or virtues and commands of the Almighty; this is how Divine grace is received.

 

ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥ ਨਾਤਾ ਸੋ ਪਰਵਾਣੁ ਸਚੁ ਕਮਾਈਐ ॥

Kā▫i▫ā kūṛ vigāṛ kāhe nā▫ī▫ai.  Nāṯā so parvāṇ sacẖ kamā▫ī▫ai.

 

(Kaahey) why first (vigaarr-i) spoil (kaaiaa) the body/mind (koorr-i = with falsehood) with vices and then (naaeeai/nahaaeeai = bathe) go on pilgrimages to try to purify the self?

(So) that (naata/nahaata = bath) cleansing the mind is (parvaan-u) approved by the Master, whereby (kamaaeeai) one acts by (sach-u) truth, i.e. conforms to commands of the Eternal Master.

 

ਜਬ ਸਾਚ ਅੰਦਰਿ ਹੋਇ ਸਾਚਾ ਤਾਮਿ ਸਾਚਾ ਪਾਈਐ ॥ ਲਿਖੇ ਬਾਝਹੁ ਸੁਰਤਿ ਨਾਹੀ ਬੋਲਿ ਬੋਲਿ ਗਵਾਈਐ ॥

Jab sācẖ anḏar ho▫e sācẖā ṯām sācẖā pā▫ī▫ai. Likẖe bājẖahu suraṯ nāhī bol bol gavā▫ī▫ai.

 

(Jab) when (saach) the Eternal Master is (andar-i) in the mind one lives righteously – and (hoey = becomes) is considered (saachaa = truthful) genuine by the Almighty, (taam-i) then (saachaa) the Eternal Master (paaeeai) is found.

This (surat-i = consciousness) understanding does not come (baajhahu) without it being (likhey) written, i.e. without deserving based on deeds; it is (gavaaeeai = waste) no use (bol-i bol-i = saying) claiming that one is righteous.

 

Page 566

 

ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਸੁਰਤਿ ਸਬਦੁ ਲਿਖਾਈਐ ॥ ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥੧॥

Jithai jā▫e bahī▫ai bẖalā kahī▫ai suraṯ sabaḏ likẖā▫ī▫ai.  Kā▫i▫ā kūṛ vigāṛ kāhe nā▫ī▫ai. ||1||

 

(Jithai) wherever we (jaaey = go, baheeai = sit) may be, we should (kaheeai) say (bhalaa) good things, having (sabad-u = words) Divine commands (likhaaeeai) written (surat-i) in our consciousness, i.e. keeping in mind that the Almighty is present in everyone and everywhere.

(Kaahey) why first (vigaarr-i) spoil (kaaiaa) the body/mind (koorr-i = with falsehood) with vices and then (naaeeai/nahaaeeai = bathe) go on pilgrimages to try to purify the self? 1.

 

ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥

Ŧā mai kahi▫ā kahaṇ jā ṯujẖai kahā▫i▫ā.  Amriṯ har kā nām merai man bẖā▫i▫ā.

 

O Almighty, only (ja) when (tujhai) You (kahaaiaa) cause me to say, (ta) then I (kahiaa) say (kahn-u = words) something, i.e. I can say nothing on my own.

I find (amrit) the life-giving (naam-u) commands of (har-i) the Almighty (bhaaia) pleasing to (meyrai) my (man-i) mind – as guide for life.

 

ਨਾਮੁ ਮੀਠਾ ਮਨਹਿ ਲਾਗਾ ਦੂਖਿ ਡੇਰਾ ਢਾਹਿਆ ॥ ਸੂਖੁ ਮਨ ਮਹਿ ਆਇ ਵਸਿਆ ਜਾਮਿ ਤੈ ਫੁਰਮਾਇਆ ॥

Nām mīṯẖā manėh lāgā ḏūkẖ derā dẖāhi▫ā.  Sūkẖ man mėh ā▫e vasi▫ā jām ṯai furmā▫i▫ā.

 

When (naam-u) Divine virtues and commands (laaga) are found (meettha = sweet) agreeable (manah-i) by the mind, then one lives by them and (ddhaahia) demolishes (ddeyra) the abode (dookh-i) of distress, i.e. then there is no place for pain in that person’s life.

Instead, (sookh) comfort/peace (aaey) comes to (vasiaa) abide (mah-i) in (man) the mind (jaam-i) when You so (furmaaia) command, o Almighty, i.e. by Divine grace.

 

ਨਦਰਿ ਤੁਧੁ ਅਰਦਾਸਿ ਮੇਰੀ ਜਿੰਨਿ ਆਪੁ ਉਪਾਇਆ ॥ ਤਾ ਮੈ ਕਹਿਆ ਕਹਣੁ ਜਾ ਤੁਝੈ ਕਹਾਇਆ ॥੨॥

Naḏar ṯuḏẖ arḏās merī jinn āp upā▫i▫ā.  Ŧā mai kahi▫ā kahaṇ jā ṯujẖai kahā▫i▫ā. ||2||

 

(Meyri = my) I can only make (ardaas-i) supplication but can attain anything by (teyri) Your (nadar-i) grace, (jinn-i) who (upaaia) created (aap-u) IT-self, i.e. the highest authority.

O Almighty, only (ja) when (tujhai) You (kahaaiaa) cause me to say, (ta) then I (kahiaa) say (kahn-u = words) something, not on my own. 2.

 

ਵਾਰੀ ਖਸਮੁ ਕਢਾਏ ਕਿਰਤੁ ਕਮਾਵਣਾ ॥ ਮੰਦਾ ਕਿਸੈ ਨ ਆਖਿ ਝਗੜਾ ਪਾਵਣਾ ॥

vārī kẖasam kadẖā▫e kiraṯ kamāvaṇā.  Manḏā kisai na ākẖ jẖagṛā pāvṇā.

 

(Khasam-u) the Master (kaddhaaey) causes to speak and (kamaavna) act according to nature formed based on (kirat-u) past deeds; and gives (vaari) the turn, i.e. gives birth in appropriate species.

So do not (aakh-i) call (kisai) anyone (manda) bad for what s/he does; it unnecessarily (paavna) creates (jhagrra) conflict/antagonism.

 

ਨਹ ਪਾਇ ਝਗੜਾ ਸੁਆਮਿ ਸੇਤੀ ਆਪਿ ਆਪੁ ਵਞਾਵਣਾ ॥ ਜਿਸੁ ਨਾਲਿ ਸੰਗਤਿ ਕਰਿ ਸਰੀਕੀ ਜਾਇ ਕਿਆ ਰੂਆਵਣਾ ॥

Nah pā▫e jẖagṛā su▫ām seṯī āp āp vañāvaṇā.  Jis nāl sangaṯ kar sarīkī jā▫e ki▫ā rū▫āvaṇā.

 

Do not (paaey) get into (jhagrra) conflict (seyti) with (suaam-i) the Master, i.e. do not complain about what the Master does; this results in (vanjnaavna = losing) humiliating (aap-u) the self (aap-i) by one-self.

(Kiaa) why (kar-i = create) get into (sareekee) conflict (naal-i) with the Almighty, (jis-u) who (sangat-i = in company) is ever with us; it will cause (rooavna = crying) repentance (jaaey) on going to IT.

 

ਜੋ ਦੇਇ ਸਹਣਾ ਮਨਹਿ ਕਹਣਾ ਆਖਿ ਨਾਹੀ ਵਾਵਣਾ ॥ ਵਾਰੀ ਖਸਮੁ ਕਢਾਏ ਕਿਰਤੁ ਕਮਾਵਣਾ ॥੩॥

Jo ḏe▫e sahṇā manėh kahṇā ākẖ nāhī vāvṇā.  vārī kẖasam kadẖā▫e kiraṯ kamāvaṇā. ||3||

 

We should (sahna = bear) accept (jo) whatever the Master (dey-i = gives) does, i.e. whatever happens, and (kahna) tell (manah-i) the mind to accept it; we should not (vaavna = announce) complain about it.

One (kamaavna) does (kirat-u = doing) something when (khasam-u) the Master (kaddhaaey = says/commands) gives (vaari) turn, i.e. we do everything by Divine will. 3.

 

ਸਭ ਉਪਾਈਅਨੁ ਆਪਿ ਆਪੇ ਨਦਰਿ ਕਰੇ ॥ ਕਉੜਾ ਕੋਇ ਨ ਮਾਗੈ ਮੀਠਾ ਸਭ ਮਾਗੈ ॥

Sabẖ upā▫ī▫an āp āpe naḏar kare.  Ka▫uṛā ko▫e na māgai mīṯẖā sabẖ māgai.

 

(Aap-i = self) the Creator (upaaeean-u) created (sabh) all and (aapey) IT-self (karey) bestows (nadar-i) grace, i.e. provides them what they deserve.

 (Koey na) no one (maagai = asks) wants (kaurraa = bitter) discomforts, (sabh) all want (meetthaa = sweet) comforts.

 

ਸਭੁ ਕੋਇ ਮੀਠਾ ਮੰਗਿ ਦੇਖੈ ਖਸਮ ਭਾਵੈ ਸੋ ਕਰੇ ॥ ਕਿਛੁ ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਕਰਣੀ ਨਾਮ ਤੁਲਿ ਨ ਸਮਸਰੇ ॥

Sabẖ ko▫e mīṯẖā mang ḏekẖai kẖasam bẖāvai so kare.  Kicẖẖ punn ḏān anek karṇī nām ṯul na samasre.

 

(Sabh-u koey) everyone (deykhai = see) tries (maang-i) asking for (meetthaa = sweet) comforts, but (khasam) the Master (karai) does (so = that) what (bhaavai) pleases IT, i.e. what is deserved based on our actions.

One should know that to have wishes fulfilled, (kichh na = not any) no (pun = acts considered good) superstitious acts, (daan) charities and (aneyk) numerous (karni = acts) rituals can (tul-i, samsarey) equal conformance to (naam) Divine virtues and commands.

 

ਨਾਨਕਾ ਜਿਨ ਨਾਮੁ ਮਿਲਿਆ ਕਰਮੁ ਹੋਆ ਧੁਰਿ ਕਦੇ ॥ ਸਭ ਉਪਾਈਅਨੁ ਆਪਿ ਆਪੇ ਨਦਰਿ ਕਰੇ ॥੪॥੧॥

Nānkā jin nām mili▫ā karam ho▫ā ḏẖur kaḏe.  Sabẖ upā▫ī▫an āp āpe naḏar kare. ||4||1||

 

Says Nanak: (Jin) those on whom (karam-u) Divine grace is (hoaa) bestowed (dhur-i = from the source) by the Master (kadey) some time, they (miliaa) obtain awareness of (naam-u) Divine virtues and commands – and live by them.

(Aap-i = self) the Creator (upaaeean-u) created (sabh) all and (aapey) IT-self (karey) bestows (nadar-i) grace, i.e. provides them what they deserve. 4. 1.

 

—————————————

 

Note: In this Shabad Guru Nanak demonstrates how a seeker should submit to the Almighty. Then everything looks so pleasant and enjoyable. Kindly see the interpretation of Saach in stanza 6 and reflect.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਕਰਹੁ ਦਇਆ ਤੇਰਾ ਨਾਮੁ ਵਖਾਣਾ ॥ ਸਭ ਉਪਾਈਐ ਆਪਿ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥

vad▫hans mėhlā 1.  Karahu ḏa▫i▫ā ṯerā nām vakẖāṇā.  Sabẖ upā▫ī▫ai āp āpe sarab samāṇā.

 

Composition of the first Guru in Raag Vaddhans. O Almighty, please (karahu daiaa) be kind to bless that I (vakhaana = utter) remember and practice (teyra) Your (naam-u) commands.

(Aap-i = self) You (upaaeeai) create (sabh) all and (aapey) Yourself (samaana) pervade (sarab) everywhere – You Yourself create and act through the creatures.

 

ਸਰਬੇ ਸਮਾਣਾ ਆਪਿ ਤੂਹੈ ਉਪਾਇ ਧੰਧੈ ਲਾਈਆ ॥ ਇਕਿ ਤੁਝ ਹੀ ਕੀਏ ਰਾਜੇ ਇਕਨਾ ਭਿਖ ਭਵਾਈਆ ॥

Sarbe samāṇā āp ṯūhai upā▫e ḏẖanḏẖai lā▫ī▫ā.  Ik ṯujẖ hī kī▫e rāje iknā bẖikẖ bẖavā▫ī▫ā.

 

(Aap-i = self) You (toohai) You alone (samaana) are present (sarbey) in all; You (upaaey) created them and (laaeeaa) engaged them in their (dhandhai = work) roles.

 (Tujh hi) You Yourself (keeay) make (ik-i = one type) some (raajey) kings and (bhavaaeeaa) to cause (iknaa) some to wander (bhikh) begging.

 

ਲੋਭੁ ਮੋਹੁ ਤੁਝੁ ਕੀਆ ਮੀਠਾ ਏਤੁ ਭਰਮਿ ਭੁਲਾਣਾ ॥ ਸਦਾ ਦਇਆ ਕਰਹੁ ਅਪਣੀ ਤਾਮਿ ਨਾਮੁ ਵਖਾਣਾ ॥੧॥

Lobẖ moh ṯujẖ kī▫ā mīṯẖā eṯ bẖaram bẖulāṇā.  Saḏā ḏa▫i▫ā karahu apṇī ṯām nām vakẖāṇā. ||1||

 

(Tujh-u) You (keeaa) cause vices like (lobh-u) greed and (moh-u) attachment to the world-play seem (meetthaa = sweet) enjoyable; in (eyt-u) this (bharam-i) delusion, people are (bhulaana) led astray.

Please (sada) ever (daiaa karahu) be kind, to enable me to shed delusion and (vakhaana = utter) remember and live by Divine virtues and commands. 1.

 

ਨਾਮੁ ਤੇਰਾ ਹੈ ਸਾਚਾ ਸਦਾ ਮੈ ਮਨਿ ਭਾਣਾ ॥ ਦੂਖੁ ਗਇਆ ਸੁਖੁ ਆਇ ਸਮਾਣਾ ॥ ਗਾਵਨਿ ਸੁਰਿ ਨਰ ਸੁਘੜ ਸੁਜਾਣਾ ॥

Nām ṯerā hai sācẖā saḏā mai man bẖāṇā.  Ḏūkẖ ga▫i▫ā sukẖ ā▫e samāṇā.  Gāvan sur nar sugẖaṛ sujāṇā.

 

(Teyra) Your (naam-u) commands are (saachaa) eternal/inevitable; they are (sadaa) ever (bhaana = like) agreeable to (mai) my (man) mind – I like to live by them.

With this, my (dookh) distress (gaiaa) has left and (sukh-u) peace/comfort has (aaey) come and (samaana) entered the mind.

(Sur-i nar = god-like people) virtuous, (sugharr = well groomed) accomplished, and (sujaana) wise people all (gaavan-i = sing) remember Naam.

 

ਸੁਰਿ ਨਰ ਸੁਘੜ ਸੁਜਾਣ ਗਾਵਹਿ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਵਹੇ ॥ ਮਾਇਆ ਮੋਹੇ ਚੇਤਹਿ ਨਾਹੀ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਵਹੇ ॥

Sur nar sugẖaṛ sujāṇ gāvahi jo ṯerai man bẖāvhe.  Mā▫i▫ā mohe cẖīṯėh nāhī ahilā janam gavāvhe.

 

Those (jo) who (bhaavahey) are pleasing to (teyrai) Your (man-i) mind, i.e. obey You, such (sur-i nar) virtuous, (sugharr) accomplished and (sujaan) wise people (gaavah-i = sing) remember and live by Your virtues and commands.

Those (mohey) lured by (maaia) temptations in the world-play, do not (cheytey) remember You and (gavaavhey = lose) waste (janam-u) human birth (ahilaa) without taking benefit – of the opportunity to remember You in life, and thus merge with You on death.

 

ਇਕਿ ਮੂੜ ਮੁਗਧ ਨ ਚੇਤਹਿ ਮੂਲੇ ਜੋ ਆਇਆ ਤਿਸੁ ਜਾਣਾ ॥ ਨਾਮੁ ਤੇਰਾ ਸਦਾ ਸਾਚਾ ਸੋਇ ਮੈ ਮਨਿ ਭਾਣਾ ॥੨॥

Ik mūṛ mugaḏẖ na cẖīṯėh mūle jo ā▫i▫ā ṯis jāṇā.  Nām ṯerā saḏā sācẖā so▫e mai man bẖāṇā. ||2||

 

(Ik-i = one type) some people do not (mool-i) at all (cheytah-i) bring to mind that (jo) whosoever (aaiaa = comes) is born (tis-u = that) s/he (jaana = to go) is to die – and should make human birth a success by remembering Naam, and death.

(Teyra) Your (naam-u) commands are (saachaa) eternal, o Almighty; they are (sadaa) ever (bhaana = liked) agreeable to (mai) my (man) mind – I like to live by them. 2.

 

ਤੇਰਾ ਵਖਤੁ ਸੁਹਾਵਾ ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀ ॥ ਸੇਵਕ ਸੇਵਹਿ ਭਾਉ ਕਰਿ ਲਾਗਾ ਸਾਉ ਪਰਾਣੀ ॥

Ŧerā vakẖaṯ suhāvā amriṯ ṯerī baṇī.  Sevak sevėh bẖā▫o kar lāgā sā▫o parāṇī.

 

(Vakhat = time) the opportunity – of human birth – (teyra = your) given by You is (suhaava = pleasant) a blissful and (teyri) Your (bani= words) commands are (amrit) life-giving – the guide for life.

(Praani = mortals) those persons who (seyvak = servants) seek You, (seyvah-i = serve) obey Your commands (bhaau kar-i) lovingly, and (saau = taste) enjoy them.

 

ਸਾਉ ਪ੍ਰਾਣੀ ਤਿਨਾ ਲਾਗਾ ਜਿਨੀ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥ ਨਾਮਿ ਤੇਰੈ ਜੋਇ ਰਾਤੇ ਨਿਤ ਚੜਹਿ ਸਵਾਇਆ ॥

Sā▫o parāṇī ṯinā lāgā jinī amriṯ pā▫i▫ā.  Nām ṯerai jo▫e rāṯe niṯ cẖaṛėh savā▫i▫ā.

 

(Jini) those (praani) persons who (paaia) obtain awareness of (amrit-u) Naam or Divine virtues, (tinaa) they (saau laagaa) relish living by them.

O Almighty, (joey) those (raatey) imbued with (teyrai) Your (naam-i) Naam, are (nit) ever (charrah-i savaaia) on ascendance– in life and walk on the path to merge with the Almighty.

 

ਇਕੁ ਕਰਮੁ ਧਰਮੁ ਨ ਹੋਇ ਸੰਜਮੁ ਜਾਮਿ ਨ ਏਕੁ ਪਛਾਣੀ ॥ ਵਖਤੁ ਸੁਹਾਵਾ ਸਦਾ ਤੇਰਾ ਅੰਮ੍ਰਿਤ ਤੇਰੀ ਬਾਣੀ ॥੩॥

Ik karam ḏẖaram na ho▫e sanjam jām na ek pacẖẖāṇī.  vakẖaṯ suhāvā saḏā ṯerā amriṯ ṯerī baṇī. ||3||

 

 (Jaam-i) when one (pachhaani) recognises (eyk-u) the One Master within, then one does not perform even (ik-u) one (karam-u dharma-u) religious ritual or (sanjam-u) control of senses is of use .

(Vakhat = time) the opportunity – of human birth – (teyra = your) given by You is (sadaa) ever (suhaava = pleasant) a blissful and (teyri) Your (baani= words) commands are (amrit) life-giving – the guide for life. 3.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਾਚੇ ਨਾਵੈ ॥ ਰਾਜੁ ਤੇਰਾ ਕਬਹੁ ਨ ਜਾਵੈ ॥

Ha▫o balihārī sācẖe nāvai.  Rāj ṯerā kabahu na jāvai.

 

(Hau) I (balihaari = am sacrifice) shall do anything (vittahu = for) to obtain awareness of (naavai) Naam or virtues and commands of (saachey) the Eternal Master. (Teyra) Your (raaj-u) rule/authority (kabah-u na) never (javai = goes) ends – You are the Eternal Master.

 

ਰਾਜੋ ਤ ਤੇਰਾ ਸਦਾ ਨਿਹਚਲੁ ਏਹੁ ਕਬਹੁ ਨ ਜਾਵਏ ॥ ਚਾਕਰੁ ਤ ਤੇਰਾ ਸੋਇ ਹੋਵੈ ਜੋਇ ਸਹਜਿ ਸਮਾਵਏ ॥

Rājo ṯa ṯerā saḏā nihcẖal ehu kabahu na jāv▫e.  Cẖākar ṯa ṯerā so▫e hovai jo▫e sahj samāv▫e.

 

(Teyra) Your (raajo) rule is (sadaa) ever (nihchal-u) unshakable; (ehu) it (kabahu na) never (jaavaey = goes) ends – You are the unchallenged eternal Sovereign of the universe.

(Soey) only that person (hovai) is Your (chaakar-u) servant/seeker (joey) who (samaavey) remains absorbed in You (sahj-i) naturally – without wavering.

 

Page 567

 

ਦੁਸਮਨੁ ਤ ਦੂਖੁ ਨ ਲਗੈ ਮੂਲੇ ਪਾਪੁ ਨੇੜਿ ਨ ਆਵਏ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਦਾ ਹੋਵਾ ਏਕ ਤੇਰੇ ਨਾਵਏ ॥੪॥

Ḏusman ṯa ḏūkẖ na lagai mūle pāp neṛ na āv▫e.  Ha▫o balihārī saḏā hovā ek ṯere nāv▫e. ||4||

 

(Dusman = enemies) vices, and resultant (dookh –u) pain (na mooley) do not at all (laagai) touch him/her and no (paapu) wrong-doing (aavaey) comes (neyrr-i) near him/her.

(Hau) I (balihaari = am sacrifice) shall do anything (vittahu) for obtaining awareness of (naavaey) virtues and commands of (saachey) the Eternal Master. 4.

 

ਜੁਗਹ ਜੁਗੰਤਰਿ ਭਗਤ ਤੁਮਾਰੇ ॥ ਕੀਰਤਿ ਕਰਹਿ ਸੁਆਮੀ ਤੇਰੈ ਦੁਆਰੇ ॥ ਜਪਹਿ ਤ ਸਾਚਾ ਏਕੁ ਮੁਰਾਰੇ ॥

Jugah juganṯar bẖagaṯ ṯumāre.  Kīraṯ karahi su▫āmī ṯerai ḏu▫āre.  Jāpėh ṯa sācẖā ek murāre.

 

O Almighty, there have been (tumaarey) Your (bhagat) devotees (jugah jugantar-i) in all ages.

They (keerat-i karah-i) sing Your praise (teyrai) at Your (duaarai) gate – considering You present wherever they are, o Omnipresent Master.

They (japah-i = remember) worship (ta eyk-u) only You, the One (saacha) Eternal (muraarey = destroyer of Demon Mur – metaphor for) Master.

 

ਸਾਚਾ ਮੁਰਾਰੇ ਤਾਮਿ ਜਾਪਹਿ ਜਾਮਿ ਮੰਨਿ ਵਸਾਵਹੇ ॥ ਭਰਮੋ ਭੁਲਾਵਾ ਤੁਝਹਿ ਕੀਆ ਜਾਮਿ ਏਹੁ ਚੁਕਾਵਹੇ ॥

ācẖā murāre ṯām jāpėh jām man vasāvhe.  Bẖarmo bẖulāvā ṯujẖėh kī▫ā jām ehu cẖukāvhe.

 

They (jaapah-i) remember You, the Master only (tam-i) then (jam-i) when You (vasaavahey = cause to dwell) enable them to keep Naam (mann-i) in their minds.

And You (chukaavhey) end (bharmo bhulaava) delusion – of duality – which You (tujhah-i) Yourself (keeaa) create.

 

ਗੁਰ ਪਰਸਾਦੀ ਕਰਹੁ ਕਿਰਪਾ ਲੇਹੁ ਜਮਹੁ ਉਬਾਰੇ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਭਗਤ ਤੁਮਾਰੇ ॥੫॥

Gur parsādī karahu kirpā leho jamahu ubāre.  Jugah juganṯar bẖagaṯ ṯumāre. ||5||

 

Please (karah-u kirpa) be kind and (leyhu ubaarey) save me (jamhu) from the messenger of Divine hustice – vices in life and rebirth on death, by enabling me to find the guru and – (gur parsaadi) with the guru’s grace/guidance, to overcome vices.

O Almighty, there have been (tumaarey) Your (bhagat) devotees (jugah jugantar-i) in all ages

– those who have lived by Your commands and You have ever saved them. 5.

 

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਅਲਖ ਅਪਾਰਾ ॥ ਕਿਉ ਕਰਿ ਕਰਉ ਬੇਨੰਤੀ ਹਉ ਆਖਿ ਨ ਜਾਣਾ ॥ ਨਦਰਿ ਕਰਹਿ ਤਾ ਸਾਚੁ ਪਛਾਣਾ ॥

vade mere sāhibā alakẖ apārā.  Ki▫o kar kara▫o benanṯī ha▫o ākẖ na jāṇā.  Naḏar karahi ṯā sācẖ pacẖẖāṇā.

 

O (meyrey) my (vaddey = high) great (saahiba) Master, You are (alakh) unseen and (apaara) Infinite.

(Kio kar-i) how can I (karau) make (beynanti) supplication to You? I do not (jaana) know (aakh-i) how to say it.

If You (nadar-i karah-i) bestow grace, (ta) then I can (pachhaana = recognise) know (teyra) Your (saach-u = truth) Naam/virtues and commands.

 

ਸਾਚੋ ਪਛਾਣਾ ਤਾਮਿ ਤੇਰਾ ਜਾਮਿ ਆਪਿ ਬੁਝਾਵਹੇ ॥ ਦੂਖ ਭੂਖ ਸੰਸਾਰਿ ਕੀਏ ਸਹਸਾ ਏਹੁ ਚੁਕਾਵਹੇ ॥

Sācẖo pacẖẖāṇā ṯām ṯerā jām āp bujẖāvhe.  Ḏūkẖ bẖūkẖ sansār kī▫e sahsā ehu cẖukāvhe.

 

But (pachhaana = recognising) knowing Your (saacho) virtues and commands is possible (taam-i) only then (jam-i) when You enable (bujhaavhey) the understanding.

And You (chukaavhey) end (ehu) this (sahsa) anxiety about (dookh) suffering and (bhookh) wants, (keeay) created by You (sansaar-i) in the world.  

 

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਜਾਇ ਸਹਸਾ ਬੁਝੈ ਗੁਰ ਬੀਚਾਰਾ ॥ ਵਡਾ ਸਾਹਿਬੁ ਹੈ ਆਪਿ ਅਲਖ ਅਪਾਰਾ ॥੬॥

Binvanṯ Nānak jā▫e sahsā bujẖai gur bīcẖārā.  vadā sāhib hai āp alakẖ apārā. ||6||

 

(Binvant-i) submits Nanak: (Sahsaa) anxiety (jaaey) goes when one (bujhai) understands Your virtues by (beechaara) contemplating the guru’s teachings.

The (vaddaa = high) great (sahib-u) Master is (alakh) unseen and (apaara) Infinite, and is (aap-i) by IT-self – self-existent. 6.

 

Note: The next stanza reminds the soul-woman that she owes her physical looks to the Creator. One should remember and obey the Almighty, so as not to confront Divine justice.

 

ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥ ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥ ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥

Ŧere banke lo▫iṇ ḏanṯ rīsālā.  Sohṇe nak jin lammṛe vālā.  Kancẖan kā▫i▫ā su▫ine kī dẖālā.

 

O soul-woman, (teyrey) Your (loin) eyes are (bankey) beautiful and (dant) teeth (reesaaloo) good looking, and

(jin) who is of (sohney) beautiful nose and (lammrrey) long (vaala) hair.

(Kaaiaa) the body shines like (kanchan) gold, as if (ddhaalaa) cast from (suiney) gold.

 

ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥ ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥

Sovann dẖālā krisan mālā japahu ṯusī sahelīho.  Jam ḏu▫ār na hohu kẖaṛī▫ā sikẖ suṇhu mahelīho.

 

(Ddhaala) caste from (sovann) gold, You look good like Krishna wearing (maala) rosary – which is down to the knees; o (saheyleeho) friends, (tusi) you should (japahu) remember the fascinating Master.

But o, (maheyleeho = women) souls – do not get led away by individual looks and indulge in vices, but (sunhu) listen to (sikh) teachings – of the guru – so as not to (hohu kharreea) be seen standing (duaar-i = at the gate) at the place of, i.e. detained by (jam) Divine justice – whose control is on those who forget the Master and commit vices.

 

ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥

Hans hansā bag bagā lahai man kī jālā.  Banke lo▫iṇ ḏanṯ rīsālā. ||7||

 

When (jaala) the cobweb of vices (lahai) is removed from (man) the mind, then (hans) swan is seen as (hansa) swan – virtuous person -, and (bag) heron as (bagaa) heron, i.e. one makes out if a person is genuine or pretender.

Your (loin) yes are beautiful and (dant) teeth good looking – Your creation is beautiful. 7.

 

Note: The next stanza takes a graceful person as metaphor to look at God.

 

ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥ ਕੁਹਕਨਿ ਕੋਕਿਲਾ ਤਰਲ ਜੁਆਣੀ ॥

Ŧerī cẖāl suhāvī maḏẖurāṛī baṇī.  Kuhkan kokilā ṯaral ju▫āṇī.

 

(Teyyri) Your (chaal) gait is (suhaavi) pleasing/impressive, and (baani) words (madhuraani) sweet like (kuhkan-i) chirping (kokilaa) cuckoos.

Your (juaani) youth (taral) is at its zenith.

 

ਤਰਲਾ ਜੁਆਣੀ ਆਪਿ ਭਾਣੀ ਇਛ ਮਨ ਕੀ ਪੂਰੀਏ ॥ ਸਾਰੰਗ ਜਿਉ ਪਗੁ ਧਰੈ ਠਿਮਿ ਠਿਮਿ ਆਪਿ ਆਪੁ ਸੰਧੂਰਏ ॥

Ŧarlā ju▫āṇī āp bẖāṇī icẖẖ man kī pūrī▫e.  Sārang ji▫o pag ḏẖarai ṯẖim ṯẖim āp āp sanḏẖūra▫e.

 

(Aap-i = self) Your (juaani) youth at its (tarla) zenith (bhaani) pleases and (pooreeay) fufills (ichh) wishes of (man) the mind, i.e. makes one feel good.

(Jio) like (saarang) an elephant (sandhooraey) engrossed in itself, You (pag dharai = put the feet) walk (tthim-i tthim-i) slowly.

 

ਸ੍ਰੀਰੰਗ ਰਾਤੀ ਫਿਰੈ ਮਾਤੀ ਉਦਕੁ ਗੰਗਾ ਵਾਣੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾ ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥੮॥੨॥

Sarīrang rāṯī firai māṯī uḏak gangā vāṇī.  Binvanṯ Nānak ḏās har kā ṯerī cẖāl suhāvī maḏẖurāṛī baṇī. ||8||2||

 

The soul-bride (raati) in love with (sri-rang = husband of goddess lakshmi) the Almighty (phirai) moves towards the Master and (vaani = words) makes sound like (udak-u) the water of River Ganga flowing to its destination – the sea.

(Teyri) Your (chaal) gait is (suhaavi) pleasing/impressive, and (baani) words (madhuraani) sweet, (binvant-i) submits the third Nanak, (daas-u) servant/seeker of (har-i) the Almighty. 8. 2.