SGGS pp 8-9, Rehras Part I

In Sri Guru Grath Sahib Jap-u is followed by the Baanis/compositions which form part of Rehras which is recited at sunset after the day’s work to thank God for having been able to perform one’s duties for the day. Jap-u ends in the middle of page 8 and these Baanis cover pages 8 through part of page 12. There are a total of nine Shabads divided into two parts the first part starts under the heading ‘So dar-u’ thus:

 

ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧

So ḏar-u rāg āsā mėhlā 1

 

So dar composition of the first Guru in Raga Asa.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

The above is an abbreviated form of the Mool Mantar (Seed Mantra) the prologue for whole of SGGS. It comes at the beginning of every set of compositions in SGGS in various abbreviated forms of which this is the shortest.

The first composition Asa M: 1 So dar-u is almost the same as in Pauri 27 of Japu. It has a bias towards addressing God in the second person but the meanings do not change.

 

This Shabad brings out the harmony in all that exists in nature with all components performing their functions in a mutually supporting manner. The starting verses describe the harmony in nature using a musical group in which different musical instruments and singers perform in unison, as a metaphor. The director of this show (the Creator) being unseen the Guru asks:

 

ਸੋ ਦਰੁ ਤੇਰਾ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ ਵਾਜੇ ਤੇਰੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਤੇਰੇ ਵਾਵਣਹਾਰੇ ॥ ਕੇਤੇ ਤੇਰੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਹਿ ਕੇਤੇ ਤੇਰੇ ਗਾਵਣਹਾਰੇ ॥

So ḏar ṯerā kehā so gẖar kehā jiṯ bahi sarab samāle. vāje ṯere nāḏ anek asankẖā keṯe ṯere vāvaṇhāre. Keṯe ṯere rāg parī si▫o kahī▫ahi keṯe ṯere gāvaṇhāre.

 

(Keyha = what type) which is that (dar-u) gate/seat of authority and (ghar-u = house) place (teyra) of Yours, where you (bah-i) sit and (samaaley = take care) direct all activity, o Creator?

 

Note: This shows that worship or singing praises is the other name for performing our allotted roles in life for which everyone and everything has been created. For example the way elements like air, water and fire do what they are meant to do human beings should carry out their duties thus.

 

ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ ਗਾਵਨਿ ਤੁਧਨੋ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਨਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਬੀਚਾਰੇ ॥

Gāvan ṯuḏẖno pavaṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu▫āre.Gāvan ṯuḏẖno cẖiṯ gupaṯ likẖ jāṇan likẖ likẖ ḏẖaram bīcẖāre.

 

O Creator, (pavan) air, (paani) water and (baisantar) fire (gaavah-i = sing) praise (tudhno) You, as (gaavai = sings) does Dharam Rai the metaphorical judge/presenter, i.e. performs his duty to present facts in your (duaarey) court.

Chit-u/Chitra Gupt-u the metaphorical Divine recorder who writes (jaanah-i) knows what to write i.e. is aware of the deeds of all; he (likh likh) keeps writing and the Divine judge (dharam-u) Dharam Rai (beecharey) considers them; they all (gaavah-i = sing) praise/acknowledge (tudhno) You.

 

Dharam Rai is the metaphorical presenter in the Divine Court and describes our deeds. ‘Chitra Gupt’ the unseen metaphorical recorders keep record of the deeds which Dharam Rai considers. This means everyone is judged by his or her deeds.

 

It would be noticed that whereas in all other cases ‘Gaavan’ meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in case of ‘Dharam’. That is because Dharam Rai is one and hence a singular term is used.

 

The next set of entities is those of the Hindu gods and goddesses, who are not on the earth but up somewhere believed to be doing God’s bidding. The Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge Akal Purakh.

 

ਗਾਵਨਿ ਤੁਧਨੋ ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਸੋਹਨਿ ਤੇਰੇ ਸਦਾ ਸਵਾਰੇ ॥ ਗਾਵਨਿ ਤੁਧਨੋ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥

Gāvan ṯuḏẖno īsar barahmā ḏevī sohan ṯere saḏā savāre.Gāvan ṯuḏẖno inḏar inḏarāsaṇ baiṯẖe ḏeviṯi▫ā ḏar nāle.

 

(Eesar) Shankar/Mahadev/Shiva, Brahma and (deyvi) the goddess (gaavah-i = sing) acknowledge (tudhno) You as the Master; they (sohan = lookgood) are respected because they have been (savaarey) adorned (terey) by You i.e. their concepts are created by You;

Sitting on (indaasan) the seat/throne of Indra, (ind) Indras – the king of gods – (gaavah-i) praise (tudhno) You (naaley) along-with all the gods sitting (dar-i) in his court.

 

Note: The Guru says next that all those respected on the earth also owe their positions to devotion to the Divine:

Note: Ishar is sometimes called Shiva which actually stands for Parramatta or Akal Purakh. The Indra throne shows that Indra is the king of the gods.

 

All those who are respected on the earth also owe their positions to the Divine:

 

ਗਾਵਨਿ ਤੁਧਨੋ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਤੁਧਨੋ ਸਾਧ ਬੀਚਾਰੇ ॥

Gāvan ṯuḏẖno siḏẖ samāḏẖī anḏar gāvan ṯuḏẖno sāḏẖ bīcẖāre.

(Siddh) the accomplished saints sitting (andar) in (samaadhi) meditation acknowledge (tudhno) You as do (saadh) the seekers (vichaarey) in contemplation

 

Page 9

 

ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥

Gāvan ṯuḏẖno jaṯī saṯī sanṯokẖī gāvan ṯuḏẖno vīr karāre.

 

(Jati) the celibates, (sati) the charity givers, (santokhi) the contented ones – those happy with Divine will – and (karaarey) the great (veer) warriors acknowledge (tudhno) You i.e. they have been given these roles and ability by You.

 

ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥

Gāvan ṯuḏẖno pandiṯ paṛan rakẖīsur jug jug veḏā nāle.

 

(Pandit) the Learned scholars who (parran-i) read scriptures and (rakheesur) the great sages (gaavah-i) praise (tudhno) You (jug jug = age after age) for ever (naaley = with) according to (veydaa) the teachings of the Vedas/scriptures;

 

ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥

Gāvan ṯuḏẖno mohṇī▫ā man mohan surag macẖẖ pa▫i▫āle.

 

(Mohnia) captivating beautiful ladies who (mohan-i) fascinate (man) the mind (gaavah-i= sing) acknowledge (tudhno) You; as do (suraga) heaven, (machh) the world and (paiaaley) the nether regions, i.e. all creation;

 

Note: According to Hindu mythology the gods and demons together churned the ocean which brought out fourteen jewels, things of great value. Also the Hindus hold sixty eight pilgrim centers as sacred. These are referred to in the next line:

 

ਗਾਵਨਿ ਤੁਧਨੋ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥

Gāvan ṯuḏẖno raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle.

 

The mythological fourteen (ratan) jewels (naaley) along-with (atth-satth) the sixty eight (teerath) places of Hindu Pilgrimage acknowledge (tudhno) You – i.e. the devotees visit them to find You.

 

Note: A story about churning the ocean appears in the Bhagavata Purana, the Mahabharata and the Vishnu Purana. The fourteen rattans or jewels were as follows:

1. Chandra’ (Moon)
   2. ‘Parijat’ , a tree in the Paradise of Lord Indra
   3. ‘Airavat’ , a multi-tusked elephant for again Lord indr
   4. ‘Kamadhenu’ , a cow which provides desired objects
   5. ‘Uchchaihsravas’ – the white horse for Lord Indra
   6. ‘Sankha’ the conch of Lord Vishnu used for victory
   7. ‘Gada’
   8. ‘Laxmi’, goddess of wealth
   9. ‘Rambha’, the apsara (celestial beauty) for heaven
   10. ‘Ratnas’, (gems and jewel)
   11. ‘Kalpavriksha, a tree fulfilling one’s wishes
   12. ‘Dhanwantari’, the physician for all Gods.
   13. ‘Mada, a goddess
   14. ‘Amrit’ (the nectar drinking which one becomes immortal) in a golden chalice (Kumbha).

 

(Source: Web page Samudra Manthan and 14 Ratnas).

 

The above list varies from Purana to Purana.

 

ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥

Gāvan ṯuḏẖno joḏẖ mahābal sūrā gāvan ṯuḏẖno kẖāṇī cẖāre.

 

All the (mahabal = powerful) great (jodh) warriors and (soora) the brave ones acknowledge (tudhno) You, as do (chaarey) all the four ways of creating (khaani) life forms – namely Andaj – from egg/birds, Jeyraj = from womb/mammals, Seytaj – from perspiration/ticks, Utbhuj – from soil/worms and plants.

 

Note: The four life forms are Andaj – born from the egg, jayraj – born from the womb, Seytaj – born as a result of sweat, and Utbhuj – born in the soil.

 

The next set of entities are those held in space by the Creator:

 

ਗਾਵਨਿ ਤੁਧਨੋ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਤੇਰੇ ਧਾਰੇ ॥

(Khandd) the planets, (mandal) galaxies and (varbhanddaa/brahmandd) universes created and (rakhey) placed in space acknowledge (tudhno) You – conform to Divine commands i.e. cosmic laws.

 

The planets, galaxies and universes created and supported in space acknowledge You.

 

Note: As may be seen not only the earth but other galaxies and universes have been mentioned.

 

The above verses mention how everyone and everything acknowledges the Creator. An important statement next mentions which humans sing God’s praises:

 

ਸੇਈ ਤੁਧਨੋ ਗਾਵਨਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥ ਹੋਰਿ ਕੇਤੇ ਤੁਧਨੋ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਬੀਚਾਰੇ ॥

Se▫ī ṯuḏẖno gāvan jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.Hor keṯe ṯuḏẖno gāvan se mai cẖiṯ na āvan Nānak ki▫ā bīcẖāre

 

O Almighty, (Seyee) only those (jo) who (tudh bhaavan-i) are liked by (tudh-u) You, i.e. whom you motivate, (gaavan = sing) praise/obey (tudhno) You; such (bhagat) devotees (teyrey) of Yours are (ratey) imbued with your love and (rasaaley) relish it.

(Keytey) how many (hor-i) more who (gaavan-i) praise (tudhno) You but (sey) they do not (aavan) come to (mai) my (chit) mind i.e. they are beyond count and Nanak (kia = how, veechaarey = think) cannot express any view of them.

 

This means that remembrance of God’s virtues comes by Divine grace

 

All entities mentioned above are perishable, but their creator is not:

 

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.

 

(Soee soee = only that) there is only one (sach-u) Eternal (sahib-u) Master (sadaa) forever, and (naaee) Naam/writ of (saacha) the Eternal applies (saachi) forever; the creation is perishable but the Creator who (rachaai) made it (hai) is present now, (bhi hosi) shall also be and (jaaey na jaasi) shall not perish now or later i.e. is Eternal.

 

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī.Kar kar ḏekẖai kīṯā āpṇā ji▫o ṯis ḏī vadi▫ā▫ī.

 

It is the Creator (jin) who (kar-i kar-i) made (rachna) the creation (rangi rangi) of different hues and in numerous (bhaati) types as (maaiaa/maya) Divine play;

IT (kar-i kar-i) creates and (deykhai) watches the creation; (jiau) as is (tis = that, di = of) God’s (vadiaaee) greatness – who is both the Creator and Sustainor.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥ ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥

Jo ṯis bẖāvai so▫ī karsī fir hukam na karṇā jā▫ī.So pāṯisāhu sāhā paṯisāhib Nānak rahaṇ rajā▫ī. ||1||

 

The Creator (karsi) does (jo) what (bhaavai) pleases (tis-u) IT; (na karna) no one can give (Hukam-u) orders (phir-i = turning round) to the Almighty, i.e. is the lone Supreme Master

(So = that) the Almighty (paatisahib-u) Supreme Master is (saahu) the Master of (paatsaahu) the Emperors; everyone and everything (rahan-u) lives/goes (rajaai) by IT’s will – the Divine writ. 1.

 

The numeral ‘1’ shows this is the first composition in this group called So dar-u. It has no subdivisions unlike in the Shabads that follow.

 

———————————-

 

Note: The next two Shabads praise God expressing human limitations in comprehending and describing God’s virtues and powers.

 

 

The first Shabad only one as great can know the Supreme Being; and since there is none, no one can know.

 

ਆਸਾ ਮਹਲਾ ੧॥
Āsā mėhlā 1.

 

Baani of the first Guru in Raga Aasa.

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥ ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਇ॥ ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥ ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ॥੧॥

Suṇ vadā ākẖai sabẖ ko▫e.Kevad vadā dīṯẖā ho▫e.Kīmaṯ pā▫e na kahi▫ā jā▫e.Kahṇai vāle ṯere rahe samā▫e. ||1||

(Sun-i) after hearing that the Almighty is (vaddaa) great, (sabh-u koey) everyone says God is great;
But (keyvadd-u) how great can only be described by one who (hoey) has (ddeettha) seen;
No one (jaaey) can (paaey = put, keemat-i = price) evaluate or (kahiaa) describe God;
(Kahaney vaaley = sayers) those who praise (rahey) remain (samaaey) absorbed (teyrey) in You. 1.

 

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ॥ ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ॥੧॥ਰਹਾਉ॥

vade mere sāhibā gahir gambẖīrā guṇī gahīrā.Ko▫e na jāṇai ṯerā keṯā kevad cẖīrā. ||1|| rahā▫o.

My (vaddey) great (saahiba) Master, You are (gahir) deep in virtues and (gambheera) profound because of your virtues.
(Koey na) no one (jaanai) knows (keyta keyvadd-u) how large is (teyra) Your (teyra) your expanse/domain/powers.

(Rahaau) dell on this and contemplate.

 

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ॥ਸਭ ਕੀ ਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥ ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰਹਾਈ॥ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ॥੨॥

Sabẖ surṯī mil suraṯ kamā▫ī.Sabẖ kīmaṯ mil kīmaṯ pā▫ī.Gi▫ānī ḏẖi▫ānī gur gurhā▫ī.Kahaṇ na jā▫ī ṯerī ṯil vadi▫ā▫ī. ||2||

If (sabh-i) all (surti/of Shruti) the readers of Vedas (kamaaee) follow/reflect on (surat-i) the Vedas (mil-i) together.
And with (mat-i) understanding (ki) of (sabh) all of them, they try to (paaee) put (keemat-i) price, i.e. try to evaluate the Almighty.
All (giaani) the knowledgeable, (dhiaani) the contemplators/deep thinkers and (gur) the great (gurhaaee = gurus) gurus – also join.
They (na jaaee) cannot state even (til-u = sesame seed) a bit of (teyri) Your (vaddiaaee) greatness. 2.

 

The Guru now describes the methods employed by the seekers to know about God but says this is possible only through Divine grace:

 

ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ॥ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆ॥ ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ॥ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ॥੩॥

Sabẖ saṯ sabẖ ṯap sabẖ cẖang▫ā▫ī▫ā.Siḏẖā purkẖā kī▫ā vaḏi▫ā▫ī▫ā.Ŧuḏẖ viṇ siḏẖī kinai na pā▫ī▫ā.Karam milai nāhī ṯẖāk rahā▫ī▫ā. ||3||

(Sabh-i) all acts of (sat = charity) philanthropy, (tap) austerities/self-denial and (changiaaeeaa) good deeds,
and (vaddiaaeeaa = glories) impressive acts (keeaa) of (purkha) persons (sidhaa) displaying occult powers – may impress people.
But (sidhee) success in attaining freedom from temptations in the world, and thus union with You is not (paeeaa) attained by (kinai) anyone (vin-u) without (tudh-u = you) Your grace.
What (milai) is attained (karam-i) by Divine grace (rahaaeeaa) remains and cannot be (tthaak-i) be stopped by anyone. 3.

 

ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ॥ ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ॥ ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ॥ ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ॥੪॥੨॥

Ākẖaṇ vālā ki▫ā vecẖārā.Sifṯī bẖare ṯere bẖandārā.Jis ṯū ḏėh ṯisai ki▫ā cẖārā.Nānak sacẖ savāraṇhārā. ||4||2||

 

You are the storehouse of virtues; what capability does (veychaara) the poor creature – with limited understanding – have (aakhan vaalaa = sayer) to describe Divine virtues? (Teyrey) Your (bhanddaara) storehouses (sifti) of virtues are (bharey) full.
O Creator, one (jis-u) whom (too) You (deyh-i) give the capability gets it; (tisai) that person, i.e. the creature has (kiaa = what?) no (chaaraa) capability of his/her own.

(Sach-u) the Eternal (savaaranhaaraa = transformer) gives abilities to all, says Guru Nanak. 4. 2.

 

The numerals 4. 2. at the end of the Shabad indicate it has four verses and is the second Shabad in the group of Shabads.

 

—————————————————

 

ਆਸਾ ਮਹਲਾ ੧ ॥

Āsā mėhlā 1.

 

Composition of the first guru in Raga Aasa.

 

ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ॥ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ॥ ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ॥੧॥

Ākẖā jīvā visrai mar jā▫o.Ākẖaṇ a▫ukẖā sācẖā nā▫o.Sācẖe nām kī lāgai bẖūkẖ.Uṯ bẖūkẖai kẖā▫e cẖalī▫ahi ḏūkẖ. ||1||

I (jeevaa) live (aakha = say) when I remember/keep in mind (saachaa) the eternal/inevitable (naau) Naam/Divine commands and (mar-i jaau) die, i.e. succumb to vices when it (visrai) is forgotten, i.e. when I follow other ideas/duality.
It is (aukha) hard (aakhan-i = saying) to describe (saachaa naau) being in obedience of the eternal Naam, i.e. one who obeys, knows the experience.
One lives by Naam when (bhookh) hunger/yearning (ki) of (saachey naam) the eternal Naam (laagai) is felt. (Dookh) suffering of the soul (chaleeah-i) departs (khaaey) by eating to satisfy (ut-u) that appetite i.e. restless of the mind ends by obeying Naam/Divine commands, and one feels at peace. 1.

ਸੋ ਕਿਉ ਵਿਸਰੈ ਮੇਰੀ ਮਾਇ ॥ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੈ ਨਾਇ॥੧॥ਰਹਾਉ॥

So ki▫o visrai merī mā▫e.Sācẖā sāhib sācẖai nā▫e. ||1|| rahā▫o.

O (meyri) my (maaey) mother, I (kiau = how?) cannot (visrai) forget (so) that One (saachaa) Eternal (sahib-u) Master (saachai) of true/inviolable (naaey) Naam/writ/commands. 1.
(Rahaau) dwell and contemplate on this.

 

ਸਾਚੇ ਨਾਮ ਕੀ ਤਿਲੁ ਵਡਿਆਈ ॥ ਆਖਿ ਥਕੇ ਕੀਮਤਿ ਨਹੀ ਪਾਈ॥ ਜੇ ਸਭਿ ਮਿਲਿ ਕੈ ਆਖਣ ਪਾਹਿ ॥ ਵਡਾ ਨ ਹੋਵੈ ਘਾਟਿ ਨ ਜਾਇ॥੨॥

Sācẖe nām kī ṯil vadi▫ā▫ī.Ākẖ thake kīmaṯ nahī pā▫ī.Je sabẖ mil kai ākẖaṇ pāhi.vadā na hovai gẖāt na jā▫e. ||2||

 

In order to describe even (til-u = sesame seed) a bit of (vaddiaaee) greatness of the experience of living (ki = of) by Naam/commands (saachey) of the Eternal; people (thakey = get tired) keep trying hard (aakh-i = say) to tell but cannot (paaee) put (keemat-i) price, i.e. cannot describe the experience.  

(Jey) if (sabh-i ko) everyone (mil-i kai) together and (paah-i) engage in (aakhan = saying) praising, the Almighty does not (hovai) become (vaddaa) great; and greatness of the Supreme does not (ghaatt-i jaaey) get reduced, if no one does. 2.

 

ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥ ਦੇਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥ ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥ ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥

Nā oh marai na hovai sog.Ḏeḏā rahai na cẖūkai bẖog.Guṇ eho hor nāhī ko▫e.Nā ko ho▫ā nā ko ho▫e. ||3||

 

(Oh-u = that) the Almighty neither (marai) dies nor (sog-u) sorrow (hovai) occurs, – because the Supreme Being is ever present and does not abandon the creation. The Master (rahai) keeps (deyda) giving and (bhog-u = food) the wherewithal never (chookai) runs short – but the creatures need to make efforts to get it.

This (gun-u) attribute is (eyho) only of God; there is (na koey = not any) none (hor-u) other, i.e. no one else is eternal. (Na ko) no one (hoaa) has been – immortal – and (na ko) no one (hoey) can be. 3.

 

ਜੇਵਡੁ ਆਪਿ ਤੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਜਿਨਿ ਦਿਨੁ ਕਰਿ ਕੈ ਕੀਤੀ ਰਾਤਿ ॥ ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥

Jevad āp ṯevad ṯerī ḏāṯ.Jin ḏin kar kai kīṯī rāṯ.Kẖasam visārėh ṯe kamjāṯ.Nānak nāvai bājẖ sanāṯ. ||4||3||

 

O Almighty, (teyri) Your (daat-i) benedictions are (teyvadd) that great (jeyvadd-u) as great as You are (aap-i) Yourself; (jin-i) who (kar-i kai) made (din-u) the day – for work – and then (keeti) made (raat-i) the night – for rest.

Those who (visaarah-i = forget) do not acknowledge (khasam-u) the Master, (tey) they are (kamjaat-i) of low caste, i.e. their conduct is unbecoming; one (baajh-i = without) unaware (naavai) Naam (sanaat-i) acts low, says Guru Nanak.

 

Bhagat Kabir describes this figuratively elsewhere:

 

ਚਾਰਿ ਪਾਵ ਦੁਇ ਸਿੰਗ ਗੁੰਗ ਮੁਖ ਤਬ ਕੈਸੇ ਗੁਨ ਗਈਹੈ॥

ਊਠਤ ਬੈਠਤ ਠੇਗਾ ਪਰਿਹੈ ਤਬ ਕਤ ਮੂਡ ਲੁਕਈਹੈ॥੧॥ਕ ੫੨੪

An animal with four legs and two horns is dumb; how can it recount Divine virtues?

It is often hit by a stick and cannot hide itself. Kabir, p 524.