SGGS pp 753-54, Soohi M: 3, Asttpadees 1-2

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੧ ਅਸਟਪਦੀਆ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 3 gẖar 1 asatpaḏī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Soohi, (asttpadeeaa) with eight stanzas, (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad the third Guru emphasizes that everything happens by Naam, i.e. by Hukam or God’s directions, the cosmic laws, and we need to live by it. While a Gurmukh – one who follows the guru -, focuses on obeying the Almighty through practice of Naam, a Manmukh – one who, in ego, goes his/her own way, strays off. There is therefore need to follow the guru to understand Naam, which is the guide for life to be like Akal Purakh, the Eternal Master,  and become eligible for union with IT.

 

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਕਿਛੁ ਹੋਆ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਮੁ ਨ ਜਾਪੈ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਬਿਨੁ ਚਾਖੇ ਸਾਦੁ ਨ ਜਾਪੈ ॥

Nāmai hī ṯe sabẖ kicẖẖ ho▫ā bin saṯgur nām na jāpai.  Gur kā sabaḏ mahā ras mīṯẖā bin cẖākẖe sāḏ na jāpai.

 

(Sabh-u kichh-u) everything (hoaa = happened) has come into being and happens (tey = with) according to (naamai hi) Naam/Divine directions/cosmic laws alone, but (naam-u) Naam which is within us cannot (jaapai = perceived) be understood (bin-u) without guidance of (satigur) the true guru – who himself lives by Naam.

(Gur) the guru’s (sabad-u = word) teachings are (mahaa) a great (ras-u) elixir which is (meetthaa = sweet) enjoyable; but its (saad-u) taste is not (jaapai) known (bin-u) without (chaakhey) tasting it, i.e. the value of Naam as taught by the guru is known through its practice.

 

ਕਉਡੀ ਬਦਲੈ ਜਨਮੁ ਗਵਾਇਆ ਚੀਨਸਿ ਨਾਹੀ ਆਪੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਤਾ ਏਕੋ ਜਾਣੈ ਹਉਮੈ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥੧॥

Ka▫udī baḏlai janam gavā▫i▫ā cẖīnas nāhī āpai.  Gurmukẖ hovai ṯā eko jāṇai ha▫umai ḏukẖ na sanṯāpai. ||1||

 

Unfortunately the human being does not (cheenas-i) recognize (aapai) the self, i.e. realize Naam within, – does not practice it -, and (gavaaiaa) wastes (janam-u) human birth (badley) in exchange for (kauddi = small shell) a pittance, i.e. by chasing transitory gains and pleasures.

If s/he (hovai) becomes (gurmukh-i) a follower of, i.e. follows the guru’s guidance, (ta) then s/he (jaanai) recognizes (eyko) the One Master within; (dukh-u) distress caused by his/her (haumai) ego – which causes one to be oblivious of Naam, act by self-will and stray – would not then (santaapai = cause suffering) afflict him/her. 1.

                 

ਬਲਿਹਾਰੀ ਗੁਰ ਅਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਸਾਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਆਤਮੁ ਪਰਗਾਸਿਆ ਸਹਜੇ ਰਹਿਆ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Balihārī gur apṇe vitahu jin sācẖe si▫o liv lā▫ī.  Sabaḏ cẖīnėh āṯam pargāsi▫ā sėhje rahi▫ā samā▫ī. ||1|| rahā▫o.

 

I (balihaari = am sacrifice, vittah-u = to) adore (apney = own) my (gur) guru (jin-i) who helps me (laai) to focus (liv) attention (siau) on Naam of (saachey) the Eternal.

By (cheenh-i) understanding the guru’s (sabad-u = word) teachings, my (aatam-u = inner-self) mind has been (pargaasia) enlightened – and I am conscious of Naam –; I now (rahiaa) remain (sahjey) steadfastly (samaai) absorbed in it/live by it – all the time. 1.

(Rahaau) dwell on this and contemplate. 

 

ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਗੁਰਮੁਖਿ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਗੁਰ ਤੇ ਉਪਜੈ ਗੁਰਮੁਖਿ ਕਾਰਜ ਸਵਾਰੇ ॥

Gurmukẖ gāvai gurmukẖ būjẖai gurmukẖ sabaḏ bīcẖāre.  Jī▫o pind sabẖ gur ṯe upjai gurmukẖ kāraj savāre.

 

(Gurmukh-i) one who follows the guru, (beechaarey) reflects on his (sabad-u = word) teachings to (gaavai = sings) praise and (boojhai) understand virtues and commands of the Almighty – as guide for life.

(Sabh-u) all his/her (jeeo = mind) thoughts and (pindd-u = body) actions (upjai) come (tey) from, i.e. are (gurmukh-i) guided by the guru; s/he (savaarey) achieves fulfilment of his/her (kaaraj = task) objective – of finding the Almighty.

 

ਮਨਮੁਖਿ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ਬਿਖੁ ਖਟੇ ਸੰਸਾਰੇ ॥ ਮਾਇਆ ਮੋਹਿ ਸਦਾ ਦੁਖੁ ਪਾਏ ਬਿਨੁ ਗੁਰ ਅਤਿ ਪਿਆਰੇ ॥੨॥

Manmukẖ anḏẖā anḏẖ kamāvai bikẖ kẖate sansāre.  Mā▫i▫ā mohi saḏā ḏukẖ pā▫e bin gur aṯ pi▫āre. ||2||

 

On the other hand, (manmukh-i) a self-willed person – who does not follow the guru – is (andha = blind) blinded by ego, (kamaavai) acts (andh-u) blindly and (khattey) earns, i.e. adds more and more, (bikh-u) vices of (sansaarey = world) the world-play to his/her nature.

(Bin-u = without) by not following (at-i) the very (piaarey = lovable) kind guru, s/he remains (moh-i) attached to (maaiaa) the world-play – of relatives, wealth, status, rivalry and so on – and (sadaa) ever (paaey) experiences (dukh-u) distress – remains restless chasing objects causing desire. 2.

                                         

ਸੋਈ ਸੇਵਕੁ ਜੇ ਸਤਿਗੁਰ ਸੇਵੇ ਚਾਲੈ ਸਤਿਗੁਰ ਭਾਏ ॥ ਸਾਚਾ ਸਬਦੁ ਸਿਫਤਿ ਹੈ ਸਾਚੀ ਸਾਚਾ ਮੰਨਿ ਵਸਾਏ ॥

So▫ī sevak je saṯgur seve cẖālai saṯgur bẖā▫e.  Sācẖā sabaḏ sifaṯ hai sācẖī sācẖā man vasā▫e.

 

(Soi = that) a person is (seyvak-u = servant) a devotee (jey) if s/he (seyvey = serves) obeys and (chalai = moves) acts (bhaaey = will) as guided by (satigur) the true guru.

S/he lives by (saacha = true, sabad-u = word) Divine commands and (sifat-i = praise) virtues which are (saachi) eternal/unchanging, and (vasaaey = causes to dwell) keeps (saacha) the Eternal (mann-i) in mind.

 

ਸਚੀ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਏ ॥ ਆਪੇ ਦਾਤਾ ਕਰਮੁ ਹੈ ਸਾਚਾ ਸਾਚਾ ਸਬਦੁ ਸੁਣਾਏ ॥੩॥

Sacẖī baṇī gurmukẖ ākẖai ha▫umai vicẖahu jā▫e.  Āpe ḏāṯā karam hai sācẖā sācẖā sabaḏ suṇā▫e. ||3||

 

(Haumai) ego (jaaey) leaves (vichah-u) from within, (gurmukh-i) of one who follows the guru; s/he becomes aware of and, (aakhai) utters/remembers (baani = words, sachi = true) Naam or virtues and commands of the Almighty, and acts by them, (gurmukh-i) with the guru’s guidance.

With ego gone, one realizes that (aapey = self) the Almighty is the lone (daata = giver) provider and IT’s (karam) grace/benedictions are (saacha = eternal) ever available; s/he practices and (sunaaey = tells) propagates (saacha sabad-u = true word) Naam to others. 3.

 

ਗੁਰਮੁਖਿ ਘਾਲੇ ਗੁਰਮੁਖਿ ਖਟੇ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਾਏ ॥ ਸਦਾ ਅਲਿਪਤੁ ਸਾਚੈ ਰੰਗਿ ਰਾਤਾ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਏ ॥

Gurmukẖ gẖāle gurmukẖ kẖate gurmukẖ nām japā▫e.  Saḏā alipaṯ sācẖai rang rāṯā gur kai sahj subẖā▫e.

 

(Gurmukh-i) one who follows the guru (ghaaley = toils) lives by Naam to (khattey = earns) him/her-self benefit, and (japaaey = cause to remember) leads others to remembrance and practice of (naam-u) Naam.

S/he (sadaa) ever remains (alipt-u = untouched) unattached to the world-play and is (raata) imbued (rang-i) with love (saachai) of the Eternal, as is (sahj-i subhaaey) the innate nature (kai) of (gur) the guru.

 

ਮਨਮੁਖੁ ਸਦ ਹੀ ਕੂੜੋ ਬੋਲੈ ਬਿਖੁ ਬੀਜੈ ਬਿਖੁ ਖਾਏ ॥ ਜਮਕਾਲਿ ਬਾਧਾ ਤ੍ਰਿਸਨਾ ਦਾਧਾ ਬਿਨੁ ਗੁਰ ਕਵਣੁ ਛਡਾਏ ॥੪॥

Manmukẖ saḏ hī kūṛo bolai bikẖ bījai bikẖ kẖā▫e.  Jamkāl bāḏẖā ṯarisnā ḏāḏẖā bin gur kavaṇ cẖẖadā▫e. ||4||

 

On the other hand, (manmukh-u = self-willed) one who does not follow the guru, (bolai) talks of (koorro = false-hoods) transitory gains/pleasures, (sad hi) for ever (beejai) sows (bikh-u = poison) vices, and (khaaey) eats them, i.e. vices become part of his/her nature – s/he indulges in vices and suffers consequences.

(Daadhaa) burning with the fire of (trisna = craving) desires, s/he commits vices; s/he is (baadha = bound) possessed (jamkaal-i) by the messenger of death/the vices; (kavan-u = who?) nothing can (chhaddaaey) free him/her of that (bin-u) except by following the guru’s guidance. 4.

                                               

ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥ ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥

Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā▫e.  Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

 

People go on pilgrimage to purify themselves, but (sacha) the true (teerath-u) place of pilgrimage is that (jit-u) where (naavan-u) the bath is (sar-i) in the pool of (sat = truth) Naam or Divine virtues within – to cleanse the mind; the Almighty (aap-i) IT-self (bujhaaey) gives this understanding (gurmukh-i) through the guru.

People go and bathe at (atthsatth-i) sixty eight (teerath) places of pilgrimage, but this only washes the body; the guru, (sabad-i) through his teachings, (dikhaaey) shows how to cleanse the self within; (mal-u = dirt) the influence of vices (jaaey) leaves the mind by (naatai) bathing (tit-u) there, – with understanding and practice of Naam.

 

ਸਚਾ ਸਬਦੁ ਸਚਾ ਹੈ ਨਿਰਮਲੁ ਨਾ ਮਲੁ ਲਗੈ ਨ ਲਾਏ ॥ ਸਚੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਏ ॥੫॥

Sacẖā sabaḏ sacẖā hai nirmal nā mal lagai na lā▫e.  Sacẖī sifaṯ sacẖī sālāh pūre gur ṯe pā▫e. ||5||

 

The guru’s (sabad-u) word is (sadaa) ever (sachaa = true) relevant; one who follows it becomes (sachaa) truthful and (nirmal-u = dirt-free) leads a virtuous life; (mal-u = dirt) vices neither (lagai) touch him/her nor s/he (laaey = apply) passes on vices to others.

S/he (paaey) receives awareness of (sifat-i, saalaah-i) virtues (sachi = eternal) of the Almighty (tey) from (poorey) the perfect guru – and emulates them. 5.

 

ਤਨੁ ਮਨੁ ਸਭੁ ਕਿਛੁ ਹਰਿ ਤਿਸੁ ਕੇਰਾ ਦੁਰਮਤਿ ਕਹਣੁ ਨ ਜਾਏ ॥ ਹੁਕਮੁ ਹੋਵੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਏ ॥

Ŧan man sabẖ kicẖẖ har ṯis kerā ḏurmaṯ kahaṇ na jā▫e.  Hukam hovai ṯā nirmal hovai ha▫umai vicẖahu jā▫e.

 

(Tan-u) body, (man-u) mind and (sabh-u kichh-u) everything is (keyra = is of) given by (tis-u = that) the One (har-i) Almighty, but one (na jaaey) cannot (kahan-u = say) realize this because of (durmat-i = evil counsel) evil influences on the mind.

Only when (hukam-u hovai = is commanded) the Almighty so wills, i.e. one is so motivated from within, (ta) then (haumai) ego (jaaey) leaves (vichah-u) from within the mind and it (havai) is (nirmal-u) purified.

 

ਗੁਰ ਕੀ ਸਾਖੀ ਸਹਜੇ ਚਾਖੀ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਾਤਾ ਸਹਜੇ ਮਾਤਾ ਸਹਜੇ ਰਹਿਆ ਸਮਾਏ ॥੬॥

Gur kī sākẖī sėhje cẖākẖī ṯarisnā agan bujẖā▫e.  Gur kai sabaḏ rāṯā sėhje māṯā sėhje rahi▫ā samā▫e. ||6||

 

One who (sajhey) makes it his/her nature to (chaakhi = taste) live by (saakhi) teachings of the guru, (bujhaaey) extinguishes (agan-i) the fire of (trisna) craving – running after objects causing desires.

S/he is (raata) imbued (sabad-i = with word) with teachings of the guru, and remains (sahjey) steadfastly (maata = intoxicated) engrossed in carrying them out; s/he (rahiaa) remains (sahjey) intuitively (samaaey) absorbed in the Almighty, i.e. is ever conscious of Naam/Hukam the Almighty. 6.

 

Page 754

 

ਹਰਿ ਕਾ ਨਾਮੁ ਸਤਿ ਕਰਿ ਜਾਣੈ ਗੁਰ ਕੈ ਭਾਇ ਪਿਆਰੇ ॥ ਸਚੀ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਸਚੈ ਨਾਇ ਪਿਆਰੇ ॥

Har kā nām saṯ kar jāṇai gur kai bẖā▫e pi▫āre.   Sacẖī vadi▫ā▫ī gur ṯe pā▫ī sacẖai nā▫e pi▫āre.

 

S/he (jaanai) understands/accepts (bhaaey = will) guidance of (piaarey = beloved) the kind guru, that (naam-u) directions of (har-i) the Almighty (sat-i = true) apply under all circumstances.

Awareness of (sachi) the eternal (vaddiaai) greatness/virtues of the Almighty is (paaee) obtained (tey) from the guru who creates (piaaro) love/obedience (naaey) for Naam/commands of (sachai) the Eternal.

                  

ਏਕੋ ਸਚਾ ਸਭ ਮਹਿ ਵਰਤੈ ਵਿਰਲਾ ਕੋ ਵੀਚਾਰੇ ॥ ਆਪੇ ਮੇਲਿ ਲਏ ਤਾ ਬਖਸੇ ਸਚੀ ਭਗਤਿ ਸਵਾਰੇ ॥੭॥

Ėko sacẖā sabẖ mėh varṯai virlā ko vīcẖāre.  Āpe mel la▫e ṯā bakẖse sacẖī bẖagaṯ savāre. ||7||

 

(Eyko = one) the same (sachaa = eternal) Creator (vartai) is present and acts (mah-i) in (sabh) all, but (ko) some (virla) rare person (veechaarey = considers) contemplates – and realizes God within.

When (aapey = self) the Almighty (meyl-i laey = unites) motivates to IT’s remembrance, (ta) then IT (bakhsey) bestows grace to savaarey) transform one’s life and s/he engages in (sachi = true) sincere (bhagat-i) devotion, i.e. giving up other ideas and living by Divine virtues and commands. 7.

 

ਸਭੋ ਸਚੁ ਸਚੁ ਸਚੁ ਵਰਤੈ ਗੁਰਮੁਖਿ ਕੋਈ ਜਾਣੈ ॥ ਜੰਮਣ ਮਰਣਾ ਹੁਕਮੋ ਵਰਤੈ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੈ ॥

Sabẖo sacẖ sacẖ sacẖ varṯai gurmukẖ ko▫ī jāṇai.  Jamaṇ marṇā hukmo varṯai gurmukẖ āp pacẖẖāṇai.

 

(Sach-u sach-u sach-u) the Eternal (vartai) pervades in (sabho) all three regions – water, land and space; (koee) some rare (gurmukh-i) follower of the guru (jaanai) realizes IT’s presence within and without everywhere.

One who (pachhanai) recognizes (aap-u) the self, i.e. finds the Almighty within; s/he understands (gurmukh-i) with the guru’s guidance, that (jamman) birth and (marna) death (vartai) happen (hukmo) by commands/will of the Almighty. (Note: The pronoun IT has been used, as God has no form and is gender-neutral).

 

ਨਾਮੁ ਧਿਆਏ ਤਾ ਸਤਿਗੁਰੁ ਭਾਏ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਏ ॥ ਨਾਨਕ ਤਿਸ ਦਾ ਸਭੁ ਕਿਛੁ ਹੋਵੈ ਜਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥੮॥੧॥

Nām ḏẖi▫ā▫e ṯā saṯgur bẖā▫e jo icẖẖai so fal pā▫e.  Nānak ṯis ḏā sabẖ kicẖẖ hovai jė vicẖahu āp gavā▫e. ||8||1||

 

If one (dhiaaey) pays attention to living by (naam-u) Naam, (ta) then s/he (bhaaey) is approved by the Almighty (satigur-u) true guru; (jo) whatever s/he (ichhai) wishes, s/he (paaey) obtains (phal-u = fruit) fulfillment of (so) that– finds the Almighty.

One (j-i) who (gavaaey = loses) gives up (aap-u = self) ego (vichah-u) from within – gives up acting by self-will and lives by Naam -, (sabh-u kichh-u = everything) every wish of his/hers (hovai = happens/is done) is fulfilled, says third Nanak. 8. 1.

 

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Note: The Shabad below says that God, whom people go to search outside, is present in human mind. And Naam, the means to reach God, is also within; one needs the guru’s guidance to be aware of it.

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਕਾਇਆ ਕਾਮਣਿ ਅਤਿ ਸੁਆਲ੍ਹ੍ਹਿਉ ਪਿਰੁ ਵਸੈ ਜਿਸੁ ਨਾਲੇ ॥ ਪਿਰ ਸਚੇ ਤੇ ਸਦਾ ਸੁਹਾਗਣਿ ਗੁਰ ਕਾ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਹਉਮੈ ਵਿਚਹੁ ਜਾਲੇ ॥੧॥
Sūhī mėhlā 3.  Kā▫i▫ā kāmaṇ aṯ su▫āliha▫o pir vasai jis nāle.  Pir sacẖe ṯe saḏā suhāgaṇ gur kā sabaḏ samĥāle.  Har kī bẖagaṯ saḏā rang rāṯā ha▫umai vicẖahu jāle. ||1||

Composition of the third Guru in Raga Soohi. That (kaaiaa = body, kaaman-i = woman) soul-woman is (at-i) greatly (suaalihao = beautiful/exalted) blessed (naaley) with (jis-u) whom (pir = husband) the Almighty-husband (vasai) lives, i.e. one is at peace when God is kept in mind.

S/he (samhaaley = takes care) keeps in mind (sabad-u = word) teachings of (gur) the guru and is (sadaa) ever (suhaagan-i) fortunate (tey) because of (sachey) the Eternal (pir) husband (vasai) lives with her – in the mind.

She (jaaley = burns) dissolves (haumai) ego (vichah-u) from within, i.e. does not act by self-will, and is (sadaa) ever (raata) imbued (rang-i) with love and (bhagat-i) devotion/obedience (ki) of (har-i) the Almighty. 1.

                                         

ਵਾਹੁ ਵਾਹੁ ਪੂਰੇ ਗੁਰ ਕੀ ਬਾਣੀ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਉਪਜੀ ਸਾਚਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu pūre gur kī baṇī.  Pūre gur ṯe upjī sācẖ samāṇī. ||1|| rahā▫o.

 

(Vaahu vaahu) praise of the Almighty is done with (baani = words) teachings of (poorey) the perfect guru; it (upji = manifests) comes (tey) from (poorey gur) true guru and helps in (samaani) being absorbed in (saach-i) in the Eternal. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕਾਇਆ ਅੰਦਰਿ ਸਭੁ ਕਿਛੁ ਵਸੈ ਖੰਡ ਮੰਡਲ ਪਾਤਾਲਾ ॥ ਕਾਇਆ ਅੰਦਰਿ ਜਗਜੀਵਨ ਦਾਤਾ ਵਸੈ ਸਭਨਾ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥ ਕਾਇਆ ਕਾਮਣਿ ਸਦਾ ਸੁਹੇਲੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਾ ॥੨॥

Kā▫i▫ā anḏar sabẖ kicẖẖ vasai kẖand mandal pāṯālā.  Kā▫i▫ā anḏar jagjīvan ḏāṯā vasai sabẖnā kare parṯipālā.  Kā▫i▫ā kāmaṇ saḏā suhelī gurmukẖ nām samĥālā. ||2||

 

The way (khandd = parts of universe) the planets, (manddal) galaxies and (paataala) nether regions, (sabh-u kichh-u) everything, – exists according to cosmic laws, Naam the law for human behavior is present in (vasai = abides) is present (anadar-i) in (kaaiaa) the body/mind.

The Almighty (daata = giver) Master of (jagjeevan) life of the creatures, (karey = does, pratipaala = nurturing) sustains (sabhna) all and (vasai) abides (anadar-i) in (kaaiaa) the body.

That (kaaman-i = woman) person who (samhaala = takes care of) pays attention to (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, is (sadaa) ever (suheyli = comfortable) at peace. 2.

 

ਕਾਇਆ ਅੰਦਰਿ ਆਪੇ ਵਸੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਦਾ ਸੁਖੁ ਪਾਏ ਸਤਿਗੁਰਿ ਅਲਖੁ ਦਿਤਾ ਲਖਾਈ ॥੩॥

Kā▫i▫ā anḏar āpe vasai alakẖ na lakẖi▫ā jā▫ī.  Manmukẖ mugaḏẖ būjẖai nāhī bāhar bẖālaṇ jā▫ī.  Saṯgur seve saḏā sukẖ pā▫e saṯgur alakẖ ḏiṯā lakẖā▫ī. ||3||

 

(Aapey = self) the Almighty (vasai) abides in the body but being (alakh-u = without sign) formless (na jaaee) cannot be (lakhiaa) seen, i.e. is present unseen.

(Manmukh-u = self-willed) one who does not follow the guru remains (mugadh = foolish) ignorant and does not (boojhai) recognize IT; s/he (jaaee) goes (baahar-i) outside (bhaalan-i) to search for God.

One who (sevey = serves) follows (satigur-u) the true guru, (satigur) the true guru (ditaa dikhaaee) shows him/her (alakh) the formless Master within; s/he is then (sadaa) ever (paaey = obtains, sukh-u = comfort) at peace. 3.

 

ਕਾਇਆ ਅੰਦਰਿ ਰਤਨ ਪਦਾਰਥ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਹਾਟ ਪਟਣ ਬਾਜਾਰਾ ॥ ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈਐ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਾ ॥੪॥
Kā▫i▫ā anḏar raṯan paḏārath bẖagaṯ bẖare bẖandārā.  Is kā▫i▫ā anḏar na▫ukẖand parithmī hāt pataṇ bājārā.  Is kā▫i▫ā anḏar nām na▫o niḏẖ pā▫ī▫ai gur kai sabaḏ vīcẖārā. ||4||

 

In the body are (padaarath = substance) the valuable (ratan = jewels) Divine virtues and commands/Naam; there are (bhanddaara = store-houses, bharey = full) aplenty in the mind (bhagat-i) of a devotee.

In (is-u) this (kaaiaa) body/mind is present what is there in (nau khandd = nine parts) the whole of (prithmi) earth – (haatt) shops (pattan) towns and (bajaara/bazaar) markets, i.e. the human mind is the place where to contemplate and conduct the business of Naam, i.e. conduct the self by Naam.

In this body is (nau = nine, nidh-i = treasures) the valuable Naam, which is (paaeeaai) found (veechaara) by reflecting (sabad-i) on the teachings (kai) of (gur) the guru. 4.

 

ਕਾਇਆ ਅੰਦਰਿ ਤੋਲਿ ਤੁਲਾਵੈ ਆਪੇ ਤੋਲਣਹਾਰਾ ॥ ਇਹੁ ਮਨੁ ਰਤਨੁ ਜਵਾਹਰ ਮਾਣਕੁ ਤਿਸ ਕਾ ਮੋਲੁ ਅਫਾਰਾ ॥ ਮੋਲਿ ਕਿਤ ਹੀ ਨਾਮੁ ਪਾਈਐ ਨਾਹੀ ਨਾਮੁ ਪਾਈਐ ਗੁਰ ਬੀਚਾਰਾ ॥੫॥

Kā▫i▫ā anḏar ṯol ṯulāvai āpe ṯolaṇhārā.  Ih man raṯan javāhar māṇak ṯis kā mol afārā.  Mol kiṯ hī nām pā▫ī▫ai nāhī nām pā▫ī▫ai gur bīcẖārā. ||5||

 

(Aapey = self) the Almighty (tolanhaara) weigher (tulaavai) weighs against (tol-i) the standard weight (anadr-i) in the body, i.e. assesses performance of creatures against Hukam/Divine commands – on the role in life.

(Ih-u = this) the human (man-u) mind has (ratan-u, jawaahar, maanak-u = precious stones) the valuable Naam or Divine virtues in it; (tis ka) their (mol-u) value is (aphaara = great) beyond estimation.

Naam is not (paaeeai) obtained at (kit hi) any (mol-i) price; awareness of Naam is obtained (beechaara) by contemplating and following the guru’s words. 5.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥ ਜਿਸ ਨੋ ਦੇਇ ਸੋਈ ਜਨੁ ਪਾਵੈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥ ਕਾਇਆ ਅੰਦਰਿ ਭਉ ਭਾਉ ਵਸੈ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈ ॥੬॥

Gurmukẖ hovai so kā▫i▫ā kẖojai hor sabẖ bẖaram bẖulā▫ī.  Jis no ḏe▫e so▫ī jan pāvai hor ki▫ā ko kare cẖaṯurā▫ī.  Kā▫i▫ā anḏar bẖa▫o bẖā▫o vasai gur parsādī pā▫ī. ||6||

 

One who (hovai) becomes (gurmukh-i) follower of the guru, (s-u) s/he (khojai) searches (kaaiaa) the body/mind; (sabh) all (hor) other methods lead one (bhulaaee) astray to (baharam-i) wander in delusion.

One (jis no) to whom the Almighty (dey-i) gives awareness of Naam – by leading to the guru, (soee) only that (jan-u) person (paavai) gets it; one should (kia = what?) not (karey = do) try any (hor) other (chaturaaee = cleverness) methods  – as they do not work.

 (Bhau) respect and (bhaau) love for the Almighty (vasai) abide/come (andar-i) in (kaaiaa) body/mind (parsaadi) with grace/guidance of the guru, and then one s/he (paaee) finds God. 6.

 

ਕਾਇਆ ਅੰਦਰਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ਸਭ ਓਪਤਿ ਜਿਤੁ ਸੰਸਾਰਾ ॥ ਸਚੈ ਆਪਣਾ ਖੇਲੁ ਰਚਾਇਆ ਆਵਾ ਗਉਣੁ ਪਾਸਾਰਾ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਆਪਿ ਦਿਖਾਇਆ ਸਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥੭॥

Kā▫i▫ā anḏar barahmā bisan mahesā sabẖ opaṯ jiṯ sansārā.  Sacẖai āpṇā kẖel racẖā▫i▫ā āvā ga▫oṇ pāsārā.  Pūrai saṯgur āp ḏikẖā▫i▫ā sacẖ nām nisṯārā. ||7||

 

In (kaaiaa) the body/mind abides the Creator, from (jit-u) whom Brahma, Bisan-u/Vishnu, (mahesa) Mahesh/Shankar and (sabh) all (sansaara = world) creatures (opat-i) were created.

(Sachai) the Eternal Master (rachaaiaa) created (apnaa = own) IT’s (kheyl-u) play of (paasaara = spread) the phenomenon of (aava = coming) births and (gavan = going) deaths.

(Poorai) the perfect (satigur-i) true guru, the Almighty, (dikhaaiaa) shows (aap-i) the Self within; one (nistaaara) gets across the world-ocean by shunning evil with practice (naam-i) of virtues and commands (sach-i) of the Eternal. 7.

 

ਸਾ ਕਾਇਆ ਜੋ ਸਤਿਗੁਰੁ ਸੇਵੈ ਸਚੈ ਆਪਿ ਸਵਾਰੀ ॥ ਵਿਣੁ ਨਾਵੈ ਦਰਿ ਢੋਈ ਨਾਹੀ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ॥ ਨਾਨਕ ਸਚੁ ਵਡਿਆਈ ਪਾਏ ਜਿਸ ਨੋ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ॥੮॥੨॥

Sā kā▫i▫ā jo saṯgur sevai sacẖai āp savārī.  viṇ nāvai ḏar dẖo▫ī nāhī ṯā jam kare kẖu▫ārī.  Nānak sacẖ vadi▫ā▫ī pā▫e jis no har kirpā ḏẖārī. ||8||2||

 

(Sa) that (kaaiaa) body/mind (jo) who (seyvai = serves) follows directions of (satigur-u) the true guru has been (savaaree) transformed (sachai) by the Eternal (aap-i) IT-self, i.e. one finds the guru by Divine grace.

One (naahi) does not get (ddhoee) support/approval (dar-i) in Divine court for union with God (vin-u) without practice (naavai) of Naam, and (ta) then/ as a result (jam-u) the agent of Divine justice (karey = does, kuaaree = frustration) frustrates the wish for Divine union.

One (jis no) to whom (har-i) the Almighty (kirpa dhaar-i) is kind, (paaey) obtains (vaddiaaee = greatness) glory through living by (sach-u = truth) Naam, says third Nanak. 8. 2.