SGGS pp 908-910, Raamkali M: 3, Asttpadees 1-2.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 3 asatpaḏī▫ā     Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the third Guru (asttpadeeaa) of eight stanzas each.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

(Note: Any Shabad with eight or more stanzas is called Asttpadee in Gurbani. The Shabads that follow have different number of stanzas).

 

Note: In this Shabad, the third Guru interprets the significance of the Yogi’s symbols and asks him to practice that method of Yoga which keeps him connected with the Almighty within. Yoga means union.

 

ਸਰਮੈ ਦੀਆ ਮੁੰਦ੍ਰਾ ਕੰਨੀ ਪਾਇ ਜੋਗੀ ਖਿੰਥਾ ਕਰਿ ਤੂ ਦਇਆ ॥ ਆਵਣੁ ਜਾਣੁ ਬਿਭੂਤਿ ਲਾਇ ਜੋਗੀ ਤਾ ਤੀਨਿ ਭਵਣ ਜਿਣਿ ਲਇਆ ॥੧॥

Sarmai ḏī▫ā munḏrā kannī pā▫e jogī kẖinthā kar ṯūḏa▫i▫ā.  Āvaṇ jāṇ bibẖūṯ lā▫e jogīṯāṯīn bẖavaṇ jiṇ la▫i▫ā. ||1||

 

A Yogi wears glass ear-rings, wears a patched garment and applies ash on his body. O (jogi) Yogi, (too) you should (paa-e) wear (mundra) the rings (kannee) on the ears, (deeaa) of (sarmai = of shame) feeling ashamed of committing vices; and (kar-i) make (daiaa) compassion (khinthaa) the patched garment.

(Laa-e) apply (bibhoot-i) the ash of (aavan-u = coming) births and jaan-u = going) deaths, i.e. refrain from evil to destroy chances of being in cycles of births and deaths; (ta) then you would have (jin-i laiaa) conquered (teen-i = three, bhavan = regions – sky, earth, underground) the world, i.e. you will be successful in human life to unite with the Creator. 1.

 

ਐਸੀ ਕਿੰਗੁਰੀ ਵਜਾਇ ਜੋਗੀ ॥ ਜਿਤੁ ਕਿੰਗੁਰੀ ਅਨਹਦੁ ਵਾਜੈ ਹਰਿ ਸਿਉ ਰਹੈਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Aisī kingurī vajā▫e jogī.  Jiṯ kingurī anhaḏ vājai har si▫o rahai liv lā▫e. ||1|| rahā▫o.

 

The Yogi plays a stringed musical instrument and says it connects him to God. Play (aisi) such (kinguri) a stringed musical instrument, o Yogi; (jit-u) whose (kinguri) music – celestial music – (vaajai) plays (anhad-u) incessantly and you (rahai) remain (laa-e) focusing (liv) attention (sio) on (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਸਤੁ ਸੰਤੋਖੁ ਪਤੁ ਕਰਿ ਝੋਲੀ ਜੋਗੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੁਗਤਿ ਪਾਈ ॥ ਧਿਆਨ ਕਾਕਰਿ ਡੰਡਾ ਜੋਗੀ ਸਿੰਙੀ ਸੁਰਤਿ ਵਜਾਈ ॥੨॥

Saṯ sanṯokẖ paṯ kar jẖolī jogī amriṯ nām bẖugaṯ pā▫ī.  Ḏẖi▫ān kā kar dandā jogī sińī suraṯ vajā▫ī. ||2||

 

The Yogi carries a begging bowl and bag. (Kar-i) make (sat-u) truthful-ness and (santokh-u = contentment) happily accepting Divine will the (pat-u = container) begging bowl and (jholi) the begging bag; ask for (amrit) the life-giving (naam-u) Divine virtues and commands as (bhugat-i) food, i.e. ask these benedictions from God,  as support for life, rather than begging for material things.

The Yogi carries a staff in hand and blows a horn. O Yogi, (kar-i) make (dhiaan) paying attention to Divine commands (ddandda) the staff; and (vajaaee) blow (singni) the horn of (surat-i) of consciousness, i.e. connect with the Almighty within. 2.

 

ਮਨੁ ਦ੍ਰਿੜੁ ਕਰਿ ਆਸਣਿ ਬੈਸੁ ਜੋਗੀ ਤਾ ਤੇਰੀ ਕਲਪਣਾ ਜਾਈ॥ ਕਾਇਆ ਨਗਰੀ ਮਹਿ ਮੰਗਣਿ ਚੜਹਿ ਜੋਗੀ ਤਾ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥

Man ḏariṛ kar āsaṇ bais jogīṯāṯerī kalpaṇā jā▫ī.  Kā▫i▫ā nagrī mėh mangaṇ cẖaṛėh jogīṯā nām palai pā▫ī. ||3||

 

(Kar-i) make (man-u) the mind (drirr-u) firm against wavering when you (bais-u) sit (aasan-i = on seat) in meditation; (ta) then (t-eri) your (kalpana) thinking of other things will (jaaee = go) stop.

If you (charrah-i) embark  (mangan-i) on begging (mah-i) in (nagri) the town of (kaaiaa) the body, i.e. you try to search within, (ta) then you will (paaee) receive Naam (palai) in lap, i.e. will get awareness of Naam or Divine virtues and commands. 3.

 

ਇਤੁ ਕਿੰਗੁਰੀ ਧਿਆਨੁ ਨ ਲਾਗੈਜੋਗੀ ਨਾ ਸਚੁ ਪਲੈ ਪਾਇ ॥ ਇਤੁ ਕਿੰਗੁਰੀ ਸਾਂਤਿ ਨ ਆਵੈ ਜੋਗੀ ਅਭਿਮਾਨੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥੪॥

Iṯ kingurīḏẖi▫ān na lāgai jogī nā sacẖ palai pā▫e.  Iṯ kingurī sāʼnṯ na āvai jogī abẖimān na vicẖahu jā▫e. ||4||

 

(Dhiaan) attention cannot (laagai) be fixed on the Almighty by playing (it-u = this) your (kinguri) stringed musical instrument; (sach-u) the Eternal is not (paa-e = put, palai = in lap) found this way, o Yogi.

(Saant-i) peace is not (aavai = comes) experienced by playing (it-u) this Kinguri, and (abhimaan-u) pride does not (jaa-e) leave (vichahu = from within) the mind, o Yogi – because you try to attract attention of others. 4.

 

ਭਉਭਾਉ ਦੁਇ ਪਤ ਲਾਇ ਜੋਗੀ ਇਹੁ ਸਰੀਰੁ ਕਰਿ ਡੰਡੀ ॥ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਤੰਤੀ ਵਾਜੈ ਇਨ ਬਿਧਿ ਤ੍ਰਿਸਨਾਖੰਡੀ ॥੫॥

Bẖa▫o bẖā▫o ḏu▫e paṯ lā▫e jogī ih sarīr kar dandī.  Gurmukẖ hovėh ṯāṯanṯī vājai in biḏẖṯarisnā kẖandī. ||5||

 

The Kinguri has two strings fixed at the two ends of a rod. (Kar-i) make (ih-u = this) your (sareer-u) body (ddanddi) the rod and (laa-e) attach (du-e) the two (pat) strings of (bhau = fear) respect and (bhaau) love for the Almighty – then you will hear the celestial music within.

When one (hovai = becomes, gurmukh-i = follower of the guru) follows the guru to live by Naam or Divine virtues and commands, then (tanti = wire) the string (vaajai) plays celestial music, i.e. you will connect with the Almighty within; (in) this (bidh-i) way (trisna) running after desires – and singing to beg from people (khanddi = broken) stops – and one is absorbed in the Almighty. 5.

 

ਹੁਕਮੁ ਬੁਝੈ ਸੋ ਜੋਗੀ ਕਹੀਐ ਏਕਸ ਸਿਉ ਚਿਤੁ ਲਾਏ ॥ ਸਹਸਾ ਤੂਟੈ ਨਿਰਮਲੁ ਹੋਵੈ ਜੋਗਜੁਗਤਿ ਇਵ ਪਾਏ ॥੬॥

Hukam bujẖai so jogī kahī▫ai ekas si▫o cẖiṯ lā▫e.  Sahsā ṯūtai nirmal hovai jog jugaṯ iv pā▫e. ||6||

 

One who (bujhai) understands (hukam-u) Divine commands – instruction given to the soul by the Creator –, and (laa-e) focuses (chit-u) the mind (sio) on (ekas) the One Almighty, (kaheeai) is called (jogi) a Yogi.

His/her (sahsa) doubts about the Almighty (toottai = breaks) end, s/he (hovai) becomes (nirmal-u = clean) free of vices; (iv) this is (jugat-i = method) how (jog) union with the Almighty within (paa-e) is attained. 6.

 

ਨਦਰੀ ਆਵਦਾ ਸਭੁ ਕਿਛੁ ਬਿਨਸੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਇ ॥ ਸਤਿਗੁਰ ਨਾਲਿਤੇਰੀ ਭਾਵਨੀ ਲਾਗੈ ਤਾ ਇਹ ਸੋਝੀ ਪਾਇ ॥੭॥

Naḏrīāvḏā sabẖ kicẖẖ binsai har seṯī cẖiṯ lā▫e.  Saṯgur nāl ṯerī bẖāvnī lāgai ṯā ih sojẖī pā▫e. ||7||

 

(Sabh-u kichh-u) everything (nadir aavda) visible – relatives, wealth, status and so on to whom one gets attached – (binsai) is perishable and left behind on death; therefore (chit-u = mind, laa-e = attach) develop love for (har-i) the Almighty – who keeps company here and in the hereafter.

When (t-eri) your (bhaavni = liking) love (laagai) develops (naal-i) with (satigur) the true guru, i.e. when you lovingly follow the guru, (ta) then you will (paa-e) obtain (ih) this (sojhi) understanding. 7.

 

Page 909

 

ਏਹੁ ਜੋਗੁ ਨ ਹੋਵੈ ਜੋਗੀ ਜਿ ਕੁਟੰਬੁ ਛੋਡਿ ਪਰਭਵਣੁ ਕਰਹਿ ॥ ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥

Ėhu jog na hovai jogī jė kutamb cẖẖod parbẖavaṇ karahi.  Garih sarīr mėh har har nām gur parsādī apṇā har parabẖ lahėh. ||8||

 

O Yogi, (ih-u) this (jog-u) union, i.e. finding the Almighty within, is not (hovai = happen) attained (ji) by one who (chhodd-i) leaves (kuttamab-u) the family and (karah-i = does, parbhavan-u = going) goes – to jungles, mountains or pilgrimages. 7.

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of the Almighty are present in (grih) house of (sareer) body; (parsaadi) with grace/guidance of the guru one can (lahah-i) find (aapna) one’s (har-i) Almighty (prabh-u) Master within. 8.

 

ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥ ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ॥੯॥

Ih jagaṯ mitī kā puṯlā jogī is mėh rog vadā ṯarisnā mā▫i▫ā.  Anek jaṯan bẖekẖ kare jogī rog na jā▫e gavā▫i▫ā. ||9||

 

O Yogi, (ihu) this (jagat-u = world) human body is (putla) a puppet made (ka) of (mitti) clay; it has (vaddaa = great) the terrible (rog-u) affliction of (trisna) craving for (maaiaa) money, (mah-i) in (is-u) it.

(Jogi) the Yogi (kar-e) makes (an-ek) numerous (jatan) efforts and (kar-e = does) adopts (bh-ekh) garbs – like wearing ear-rings and rubbing ash on the body – to pretend that he has given it up, but this (rog-u) affliction (na jaa-e) cannot (mittaaiaa = erased) be removed within this way. 9.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਅਉਖਧੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਸੋ ਪਾਏ॥੧੦॥

Har kā nām a▫ukẖaḏẖ hai jogī jis no man vasā▫e.  Gurmukẖ hovai so▫ī būjẖai jog jugaṯ so pā▫e. ||10||

 

Awareness of (naam-u) virtues and commands of (har-i) the Almighty is (aukhadh-u) the medicine , for this disease, but only that person takes it (jis no) in whose (mann-i) mind the Almighty causes Naam (vasaa-e) to abide.

(Soee) only that person who (hovai = becomes, gurmukh-i = follower of guru) follows the guru (boojhai) understands this; (so) that person (paa-e) receives/becomes aware of (jugat-i) the method of (jog) finding the Almighty within. 10.

 

ਜੋਗੈ ਕਾ ਮਾਰਗੁ ਬਿਖਮੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਵੇਖੈ ਵਿਚਹੁ ਭਰਮੁਚੁਕਾਏ ॥੧੧॥

Jogai kā mārag bikẖam hai jogī jis no naḏar kare so pā▫e.  Anṯar bāhar eko vekẖai vicẖahu bẖaram cẖukā▫e. ||11||

 

O Yogi, (maarag-u) the path/method of (jogai = union) finding the Almighty is (bikham-u) difficult; one (no) on (jis) whom the Almighty (kar-e = does) bestows (nadir-i) grace, (so) that person adopts that method/way of life, and (paa-e) finds the Almighty.

S/he (chukaa-e) removes (bharam-u) any delusion about God and (v-ekhai) sees (eko) the One Almighty (antar-i) within and (baahar-i) outside, i.e. is conscious of God in thoughts and actions. 11.

 

ਵਿਣੁ ਵਜਾਈ ਕਿੰਗੁਰੀ ਵਾਜੈ ਜੋਗੀ ਸਾ ਕਿੰਗੁਰੀ ਵਜਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਮੁਕਤਿ ਹੋਵਹਿ ਜੋਗੀਸਾਚੇ ਰਹਹਿ ਸਮਾਇ ॥੧੨॥੧॥੧੦॥

viṇ vajā▫ī kingurī vājai jogī sā kingurī vajā▫e.  Kahai Nānak mukaṯ hovėh jogī sācẖe rahėh samā▫e. ||12||1||11||

 

O Yogi, (vajaa-e) play (sa) that Kinguri which Kinguri (vaajai) plays (vin-u) without (vajaaee) being played, i.e. remain naturally connected with the Almighty within and give up rituals/pretense. Then you will (raha-i) remain (samaa-e) absorbed (saach-e) in the Eternal, i.e. lead life by Divine virtues and commands and (hovah-i) be (mukat-i) free from attachments to the world-play, and find the Almighty within in life; as also attain union of the soul with IT on death, says third Nanak. 12. 1. 11.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਖਜਾਨਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਸਤਿਗੁਰਿ ਬੂਝਿਬੁਝਾਈ ॥੧॥ ਸੰਤਹੁ ਗੁਰਮੁਖਿ ਦੇਇ ਵਡਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 3.  Bẖagaṯ kẖajānā gurmukẖ jāṯā saṯgur būjẖ bujẖā▫ī. ||1||  Sanṯahu gurmukẖḏe▫e vadi▫ā▫ī. ||1|| rahā▫o.

 

Composition of the third Guru in Raag Raamkali. (Satigur-i) the true guru (bujhaaee = cause to understand) imparts (boojh-i) understanding of the value of (bhagat-i) devotion, i.e. living by Naam or Divine virtues and commands; (gurmukh-i) one who follows the true guru (jaata = knows) obtains this (khajaana = treasure) wealth – of awareness of Naam. 1.

O (santahu = saints) seekers, the Almighty (d-e-i = gives) blesses with (vaddiaaee) glory – here and in the hereafter – those (gurmukh-i) who follow the guru. 1.

(Rahaau) pause and reflect on this.

 

ਸਚਿ ਰਹਹੁ ਸਦਾ ਸਹਜੁ ਸੁਖੁ ਉਪਜੈ ਕਾਮੁ ਕ੍ਰੋਧੁਵਿਚਹੁ ਜਾਈ ॥੨॥ ਆਪੁ ਛੋਡਿ ਨਾਮ ਲਿਵ ਲਾਗੀ ਮਮਤਾ ਸਬਦਿ ਜਲਾਈ ॥੩॥

Sacẖ rahhu saḏā sahj sukẖ upjai kām kroḏẖ vicẖahu jā▫ī. ||2|| Āp cẖẖod nām liv lāgī mamṯā sabaḏ jalā▫ī. ||3||

 

(Rahahu) remain (sach-i) in truth, i.e. live truthfully; vices like (kaam-u = lust and (krodh-u) anger shall (jaa-ee) leave (vichahu) from within and (sahj-u) poise and (sukh-u) peace (sadaa) ever (upjai) experienced. 2.

This is possible by (jalaaee = burning) getting rid of (mamta) possessive-ness (sabad-i) through submitting to Divine commands; aap-u) ego will (chhodd-i) be given up and (liv) attention will (laagi) be focused on (naam) Divine virtues and commands. 3.

 

ਜਿਸ ਤੇ ਉਪਜੈ ਤਿਸ ਤੇ ਬਿਨਸੈਅੰਤੇ ਨਾਮੁ ਸਖਾਈ ॥੪॥ ਸਦਾ ਹਜੂਰਿ ਦੂਰਿ ਨਹ ਦੇਖਹੁ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥੫॥

Jis ṯe upjai ṯis ṯe binsai anṯe nām sakẖā▫ī. ||4|| Saḏā hajūr ḏūr nah ḏekẖhu racẖnā jin racẖā▫ī. ||5||

 

The Creator (t-e) from (jis) whom the creature (upjai = manifests) is created, s/he (binsai = perishes) dies also (t-e) with (tis = that) IT’s commands, i.e. birth and death are in the hands of God; when account of deeds is taken (ant-e) in the end, having lived by (naam-u) Divine virtues and commands (sakhaaee) is the companion who helps – so live by Naam. 4.

The Creator (jin-i) who (rachaaee) created (rachna) the creation is (sadaa) ever (hajoor-i) present with you; do not (d-ekhahu = see) perceive IT (door-i) far, i.e. do not lose sight of IT – live by IT’s commands. 5.

 

ਸਚਾ ਸਬਦੁ ਰਵੈ ਘਟਅੰਤਰਿ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ॥੬॥ ਸਤਸੰਗਤਿ ਮਹਿ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਵਡੈ ਭਾਗਿ ਪਾਇਆ ਜਾਈ ॥੭॥
Sacẖā sabaḏ ravai gẖat anṯar sacẖe si▫o liv lā▫ī. ||6|| Saṯsangaṯ mėh nām nirmolak vadai bẖāg pā▫i▫ā jā▫ī. ||7||

 

One who (ravai) remembers (antar-i) in (ghatt) body/mind, (sabad-u = Word) Divine commands – instructions given by the Creator to the soul – s/he remains (liv = attention, laa-ee = focused) focused (sio) on (sach-e) the Eternal, i.e. does not get distracted by temptations. 6.

Awareness of (nirmolak-u) the price-less (naam-u) Divine virtues and commands is obtained (mah-i) in (satsangat-i) holy congregation – where Naam is contemplated and its practice learnt; but participation in Satsangat (paaiaa jaaee) is obtained by (vaddai = great) good (bhaag-i) fortune. 7.

 

ਭਰਮਿ ਨ ਭੂਲਹੁ ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਮਨੁ ਰਾਖਹੁ ਇਕ ਠਾਈ ॥੮॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਭੂਲੀ ਫਿਰਦੀ ਬਿਰਥਾ ਜਨਮੁਗਵਾਈ ॥੯॥

Bẖaram na bẖūlahu saṯgur sevhu man rākẖo ik ṯẖā▫ī. ||8|| Bin nāvai sabẖ bẖūlī firḏī birthā janam gavā▫ī. ||9||

 

(S-evhu = serve) follow (satigur-u) the true guru, do not (bhoolhu) to go astray (bharam-i) in delusion  and (raakhau) keep (man-u) the mind at (ik) one (tthaaee) place – focused on Naam. 8.

(Sabh) the whole mankind (phirdi) wanders (bhooli = straying) on the wrong path – of attachment to the world-play, i.e. relatives, wealth, pleasures and so on – and (gavaaee = loses) wastes (janam-u) human birth (birtha) in vain – by losing the opportunity to attain union with the Creator. 9.

 

ਜੋਗੀ ਜੁਗਤਿ ਗਵਾਈ ਹੰਢੈ ਪਾਖੰਡਿ ਜੋਗੁ ਨ ਪਾਈ ॥੧੦॥ ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸੈਗੁਰ ਸਬਦੀ ਜੋਗੁ ਪਾਈ ॥੧੧॥

Jogī jugaṯ gavā▫ī handẖai pakẖand jog na pā▫ī. ||10|| Siv nagrī mėh āsaṇ baisai gur sabḏī jog pā▫ī. ||11||

 

(Jogi) the Yogi (gavaaee = lost) forgets (jugat-i) the method of Yoga – looking within to find the Almighty – and (handdhai) wanders searching outside – adopting rituals and garbs; (jog-u) union with God is not (paaee) attained (paakhandd-i) by pretense. 10.

One who, (sabdi = by word) by following the teachings of (gur) the guru, (baisai) sits (aasan-i) on the seat (mah-i) in (nagri) town of (siv) God, i.e. focuses on recognizing God’s presence within, (paaee) attains (jog-u) union – finds the Almighty within. 11.

 

ਧਾਤੁਰ ਬਾਜੀ ਸਬਦਿ ਨਿਵਾਰੇ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਈ ॥੧੨॥ ਏਹੁ ਸਰੀਰੁਸਰਵਰੁ ਹੈ ਸੰਤਹੁ ਇਸਨਾਨੁ ਕਰੇ ਲਿਵ ਲਾਈ ॥੧੩॥

Ḏẖāṯur bājī sabaḏ nivāre nām vasai man ā▫ī. ||12|| Ėhu sarīr sarvar hai sanṯahu isnān kare liv lā▫ī. ||13||

 

One (nivaar-e) dispels (dhaatur baaji = running around) restlessness caused by various material pursuits (sabad-i = with word) with obedience to the guru’s teachings, (naam-u) Divine virtues and commands (aa-ee) come (vasai) to abide in his/her (man-i) mind, i.e. s/he leads life by Naam. 12.

O (santahu) seekers, (ihu) this human (sareer-u) body is (sarvar-u) a pool containing Divine virtues; one who (kar-e = do/take, isnaan-u = bath) bathes in it, i.e. obtains awareness of, and emulates Divine virtues, easily (laaee) fixes (liv) attention – remains absorbed in the Almighty. 13

 

ਨਾਮਿ ਇਸਨਾਨੁ ਕਰਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਸਬਦੇ ਮੈਲੁਗਵਾਈ ॥੧੪॥ ਤ੍ਰੈ ਗੁਣ ਅਚੇਤ ਨਾਮੁ ਚੇਤਹਿ ਨਾਹੀ ਬਿਨੁ ਨਾਵੈ ਬਿਨਸਿ ਜਾਈ ॥੧੫॥

Nām isnān karahi se jan nirmal sabḏe mail gavā▫ī. ||14|| Ŧarai guṇ acẖeṯ nām cẖīṯėh nāhī bin nāvai binas jā▫ī. ||15||

 

One who (isnaan-u karah-i) bathes in, i.e. emulates, (naam-i) in Divine virtues, (sabd-e = with word) guided by the guru’s teachings, (s-e) that (jan) person (gavaaee = loses) gives up (mail-u = dirt) vices and becomes (nirmal) pure. 14.

But one who is under influence of (trai) the three (gun) attributes of material nature – namely Tamas, Rajas, Sattva – s/he remains (ach-et-u) thought-less and does not (ch-etah-i) keep in mind (naam-u) Divine virtues and commands; (bin-u = without) by not paying attention to (naavai) Naam, s/he (binas-i jaaee) perishes, i.e. keeps succumbing to vices. 15.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁਤ੍ਰੈ ਮੂਰਤਿ ਤ੍ਰਿਗੁਣਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧੬॥ ਗੁਰ ਪਰਸਾਦੀ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਲਿਵ ਲਾਈ ॥੧੭॥

Barahmā bisan mahes ṯarai mūraṯṯariguṇ bẖaram bẖulā▫ī. ||16|| Gur parsādī ṯarikutī cẖẖūtai cẖa▫uthai paḏ liv lā▫ī. ||17||

 

The Hindu (Trai = three, moorat-i = forms/personalities) trinity of Brahma, (bisan-u) Vishnu and Mah-es/Shankar/Mahadev (bharam-i) are deluded (trigun-i) by the three attributes – of ego and (bhulaa-ee) gone astray – they are proud that they have powers which actually are with God. 16.

One who, (parsaadi) with grace/guidance of the guru, (chhoottai) dispels the influence of (trikutti) the three attributes, s/he attains (chauth-e = fourth, pad-i = in state) the fourth state – of poise – and (laaee) focuses (liv) attention on the Almighty. 17.

 

ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥੧੮॥ ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁਕਹਹਿ ਕਿਸੁ ਭਾਈ ॥੧੯॥

Pandiṯ paṛėh paṛ vāḏ vakāṇėh ṯinnā būjẖ na pā▫ī. ||18|| Bikẖi▫ā māṯe bẖaram bẖulā▫e upḏes kahėh kis bẖā▫ī. ||19||

 

(Pandit/Pundit) the scholars (parr-i parr-i) keep reading scriptures and get knowledge (vakhaanah-i= talk, vaad-u = conflict/argument) to argue with others but (tinnaa) they do not (paaee) get (boojh) understanding of Naam, or Divine virtues and commands – as guide for life. 18.

(Maat-e = intoxicated) engrossed in (bikhiaa = poison) gathering money, they (bhulaa-e) go astray (bharam-i) in delusion; (kis-u) whom can they (kahah-i = say, give == call; upd-es-u = instruction) preach – what they do not practice, o (bhaaee) brother? 19.

 

ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਜੁਗਿ ਜੁਗਿ ਰਹੀ ਸਮਾਈ ॥੨੦॥ ਬਾਣੀ ਲਾਗੈ ਸੋਗਤਿ ਪਾਏ ਸਬਦੇ ਸਚਿ ਸਮਾਈ ॥੨੧॥

Bẖagaṯ janā kīūṯam baṇī jug jug rahī samā▫ī. ||20|| Baṇī lāgai so gaṯ pā▫e sabḏe sacẖ samā▫ī. ||21||

 

On the other hand, (baani) words (ki) of (bhagat = devotee, janaa = people) the devotees, i.e. those who practice Naam or Divine virtues and commands, is (ootam) sublime – has profound effect on the listeners; their (baani) words (rahee) remains (samaaee) present (jug-i jug-i = age to age) at all times, i.e. lead by example forever.  

One who (laagai) applies the self to following (baani = words) teachings of the devotees, (so) that person (paa-e) attains (gat-i) freedom from vices; (sabd-e) by following the guru’s teachings s/he (samaaee) remains absorbed (sach-i) in the Eternal. 21.

 

Page 910

 

ਕਾਇਆ ਨਗਰੀ ਸਬਦੇ ਖੋਜੇ ਨਾਮੁ ਨਵੰ ਨਿਧਿ ਪਾਈ ॥੨੨॥ ਮਨਸਾ ਮਾਰਿ ਮਨੁ ਸਹਜਿ ਸਮਾਣਾ ਬਿਨੁ ਰਸਨਾ ਉਸਤਤਿ ਕਰਾਈ ॥੨੩॥

Kā▫i▫ā nagrī sabḏe kẖoje nām navaʼn niḏẖ pā▫ī. ||22||  Mansā mār man sahj samāṇā bin rasnā usṯaṯ karā▫ī. ||23||

 

One who, (sabd-e) guided by the guru, (khoj-e) searches (nagri = town, kaaiaa = body) within (paaee) obtains (nava-n = nine, nidh-i = treasures) the wealth of awareness of (naam-u) Divine virtues, – the resource for life.

One then (maar-i) kills (mansa) desires, his/her (man-u) mind (sahaj-i) remains naturally (samaana) absorbed in the Almighty; s/he (karaaee = does, ustat-i = praise) praises God (bin-u) without (rasna = tongue) saying a word – the whole being remains dedicated to the Master. (Note: This is Ajpa Jaap). 23.

 

ਲੋਇਣ ਦੇਖਿ ਰਹੇ ਬਿਸਮਾਦੀ ਚਿਤੁਅਦਿਸਟਿ ਲਗਾਈ ॥੨੪॥ ਅਦਿਸਟੁ ਸਦਾ ਰਹੈ ਨਿਰਾਲਮੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥੨੫॥

Lo▫iṇḏekẖ rahe bismāḏī cẖiṯ aḏisat lagā▫ī. ||24|| Aḏisat saḏā rahai nirālam joṯī joṯ milā▫ī. ||25||

 

The state then is this: (Loin) the eyes (vismaadi) are fascinated (d-ekh-i rah-e) seeing the Almighty in nature – IT’s gross form/manifestation, while (chit-u) the mind (lagaaee = attached) is absorbed (adistt-i = in unseen) in the subtle form of the Almighty, i.e. Divine virtues – there is total absence of anything else.

(Adistt-u = unseen) the Formless Master who (sadaa) ever (rahai) remains (niraalam-u = different) detached from the world-play (milaaee) merges (joti) the soul of the seeker in IT’s (jot-i) Supreme Spirit. 25. 

 

ਹਉ ਗੁਰੁ ਸਾਲਾਹੀਸਦਾ ਆਪਣਾ ਜਿਨਿ ਸਾਚੀ ਬੂਝ ਬੁਝਾਈ ॥੨੬॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਬੇਨੰਤੀ ਨਾਵਹੁ ਗਤਿ ਪਤਿ ਪਾਈ ॥੨੭॥੨॥
੧੧॥

Ha▫o gur sālāhī saḏāāpṇā jin sācẖī būjẖ bujẖā▫ī. ||26||  Nānak ek kahai benanṯī nāvhu gaṯ paṯ pā▫ī. ||27||2||11||

 

(Hau) I (sadaa) ever (saalaahi) praise (apna = own) my (gur-u) guru (jin-i) who (bujhaaee = caused to understand) imparted me (boojh) the understanding of living by (saachee = true) eternal virtues and commands of God. 26.

Nanak (kahai = says) makes this (ek) one (b-enanti) submission to all; it is (naavahu = with Naam) by living by Naam that (gat-i) freedom from vices in life and (pat-i) honor in Divine court – by way of acceptance for union with the Creator – (paaee) is attained. 27. 2. 11.

 

 

SGGS pp 907-908, Raamkali M: 1, Asttpadees 8-9 of 9.

 

Note: The Shabad below uses the language of the Yogis to say that the true guru is the real Yogi because his focus is on union with the Almighty through living by Divine commands. He is unattached to the world-play and practices humility rather than take to symbolism.

 

ਰਾਮਕਲੀ ਦਖਣੀ ਮਹਲਾ ੧ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਾਚੁ ਦ੍ਰਿੜਾਇਆ ਸਾਚ ਸਬਦਿ ਰਸਿ ਲੀਣਾ ॥੧॥

Rāmkalī ḏakẖ▫ṇī mėhlā 1.  Jaṯ saṯ sanjam sācẖ driṛ▫ā▫i▫ā sācẖ sabaḏ ras līṇā. ||1||

 

Composition of the first Guru in Raag Raamkali Dakhni. The Yogis talk of Jat, Sat and Sanjam. My guru teaches to (ras-i = relish) happily (leena = absorbed) obey (sabad-i = in word) commands of (saach) the Eternal; he (drirraaiaa) creates firm commitment to living by (jat-u = abstinence) control over lust, (sat-u) sharing with others, (sanjam-u) discipline and (saach-u) truth. 1.

 

ਮੇਰਾ ਗੁਰੁ ਦਇਆਲੁ ਸਦਾ ਰੰਗਿ ਲੀਣਾ ॥ਅਹਿਨਿਸਿ ਰਹੈ ਏਕ ਲਿਵ ਲਾਗੀ ਸਾਚੇ ਦੇਖਿ ਪਤੀਣਾ ॥੧॥ ਰਹਾਉ ॥

Merā gur ḏa▫i▫āl saḏā rang līṇā.  Ahinis rahai ek liv lāgī sācẖe ḏekẖ paṯīṇā. ||1|| rahā▫o.

 

The Yogi talks of Samaadhi or deep meditation. (M-era) my (daiaal-u = compassionate) kind (gur-u) guru is (sadaa) ever (leena) absorbed (rang-i) in love of the Almighty.

His (liv) attention (rahai) remains (laagi) focused on (ek) the One Almighty and is (pateena) pleased (d-ekh-i) to see (saach-e) the Eternal, i.e. sees the Almighty with him and conducts himself naturally by Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

 

ਰਹੈ ਗਗਨ ਪੁਰਿ ਦ੍ਰਿਸਟਿ ਸਮੈਸਰਿਅਨਹਤ ਸਬਦਿ ਰੰਗੀਣਾ ॥੨॥ ਸਤੁ ਬੰਧਿ ਕੁਪੀਨ ਭਰਿਪੁਰਿ ਲੀਣਾ ਜਿਹਵਾ ਰੰਗਿ ਰਸੀਣਾ ॥੩॥

Rahai gagan pur ḏarisat samaisar anhaṯ sabaḏ rangīṇā. ||2||  Saṯ banḏẖ kupīn bẖaripur līṇā jihvā rang rasīṇā. ||3||

 

The Yogi talks of Gagan meaning sky and uses it for Dasam Duaar which, he says, is reached by going through the six chakras of the body. The guru (rahai) remains (gagan = sky, pur-i = habitat) in exalted spiritual state (rangeena = dyed) being imbued with (anhat = unstruck, sabad-i = word) Divine word/messages within, and (dristt-i = sight) looks at/treats everyone (samaisar-i) equally. 2.

The Yogi ties a lion cloth show chastity. The guru teaches (Bandh-i) tying (kupeen) the loin-cloth, i.e. avoiding vices by (sat-u) good moral conduct, being (leena) absorbed (bharpur-i) in the all-pervasive Almighty, and speaking (raseena) sweetly while being (rang-i) being imbued with Divine love. 3.

 

ਮਿਲੈ ਗੁਰਸਾਚੇ ਜਿਨਿ ਰਚੁ ਰਾਚੇ ਕਿਰਤੁ ਵੀਚਾਰਿ ਪਤੀਣਾ ॥੪॥

Milai gur sācẖe jin racẖ rācẖe kiraṯ vīcẖār paṯīṇā. ||4||

 

(Veechaar-i) considering his (kirat-u) deeds and (pateena) being pleased, the Creator (jin-i) who (raach-e) created (rach-u) the creation, (milai = meets) unites (saach-e) the true guru with IT-self. 4.

 

ਏਕ ਮਹਿ ਸਰਬ ਸਰਬ ਮਹਿ ਏਕਾ ਏਹ ਸਤਿਗੁਰਿ ਦੇਖਿਦਿਖਾਈ ॥੫॥

Ėk mėh sarab sarab mėh ekā eh saṯgur ḏekẖḏikẖā▫ī. ||5||

 

(Eka) the One Almighty is present (mah-i) in (sarab = all) everyone, and everyone remains absorbed in (ek) the One; (satigur-i) the true guru (d-ekh-i) sees and (dikhaaee) shows to those who follow him. 5.

 

ਜਿਨਿ ਕੀਏ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਸੋ ਪ੍ਰਭੁ ਲਖਨੁ ਨ ਜਾਈ ॥੬॥

Jin kī▫e kẖand mandal barahmandā so parabẖ lakẖan na jā▫ī. ||6||

 

The Creator (jin-i) who (kee-e) made (khandd) individual planets, (manddal = groups) galaxies and (brahmanddaa) universes, (naa jaaee) cannot (lakhan-u) be known – without the guru’s guidance. 6.

 

ਦੀਪਕ ਤੇ ਦੀਪਕੁ ਪਰਗਾਸਿਆਤ੍ਰਿਭਵਣ ਜੋਤਿ ਦਿਖਾਈ ॥੭॥

Ḏīpak ṯe ḏīpak pargāsi▫āṯaribẖavaṇ joṯḏikẖā▫ī. ||7||

 

The guru imparts understanding like (deepak-u) a wick-lamp/or candle (pargaasiaa) is lit (t-e) from another (deepak) lamp/candle and (dikhaaee) shows (jot-i = light) presence of the Master (tribhavan-i = three regions – in sky, on/in earth, and in space) whole the world/everywhere. 7.

 

ਸਚੈ ਤਖਤਿ ਸਚ ਮਹਲੀ ਬੈਠੇ ਨਿਰਭਉ ਤਾੜੀ ਲਾਈ ॥੮॥ ਮੋਹਿ ਗਇਆਬੈਰਾਗੀ ਜੋਗੀ ਘਟਿ ਘਟਿ ਕਿੰਗੁਰੀ ਵਾਈ ॥੯॥

Sacẖai ṯakẖaṯ sacẖ mahlī baiṯẖe nirbẖa▫o ṯāṛī lā▫ī. ||8||  Mohi ga▫i▫ā bairāgī jogī gẖat gẖat kingurī vā▫ī. ||9||

 

The guru (laaee) fixes (taarree/samaadhee = deep meditation) attention on (nirbhau = fearless/not answerable to anyone) the Sovereign Master (baitth-e) sitting on (sachai) the eternal (takhat-i) throne in (sach) the eternal (mahli) palace, i.e. the guru remains in an exalted spiritual state. 8.

(Moh-i) attachment to the world-play (gaiaa = goes) ends of (jogi) the Yogi who (biraagi) yearns for union with the Almighty, while he plays (kinguri) the musical instrument; this is how he sees kinguri (vaaee) playing (ghatt-i ghatt-i) in all minds, i.e. the guru helps everyone find the Almighty within. 9

 

ਨਾਨਕ ਸਰਣਿ ਪ੍ਰਭੂ ਕੀ ਛੂਟੇ ਸਤਿਗੁਰ ਸਚੁ ਸਖਾਈ ॥੧੦॥੮॥
Nānak saraṇ parabẖū kī cẖẖūte saṯgur sacẖ sakẖā▫ī. ||10||8||

 

With (sach-u) true/virtuous (sakhaaee = companionship) guidance of (satigur) the true guru, one places the self (saran-i = sanctuary) in care/obedience (ki) of (prabhoo) the Almighty, and (chhoott-e) is freed of cycles of births and deaths, says Nanak. 10. 8.

 

——————————————————————————-

 

Note: Yoga means union. This Shabad uses the language of the Yogis to convey that there is no better means than living in obedience to Sabad/Divine Word or Divine commands, to attain union with the Almighty. It also describes the attributes of a true Yogi.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਅਉਹਠਿ ਹਸਤ ਮੜੀ ਘਰੁ ਛਾਇਆ ਧਰਣਿ ਗਗਨ ਕਲ ਧਾਰੀ ॥੧॥

Rāmkalī mėhlā 1.  A▫uhaṯẖ hasaṯ maṛī gẖar cẖẖā▫i▫āḏẖaraṇ gagan kal ḏẖārī. ||1||

 

Composition of the first Guru. The Yogis go from house to house to beg. A true Yogi makes his (auhatth-i) mind as (hast) hands, (marri) the body as (ghar-u) the house where he begs, i.e. begs within from the Almighty, who (chhaaiaa = covers) has authority and (dhaar-i) exercises (kal) powers (dharan-i) over the earth and (gagan) sky. 1.

 

ਗੁਰਮੁਖਿ ਕੇਤੀ ਸਬਦਿ ਉਧਾਰੀ ਸੰਤਹੁ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ keṯī sabaḏ uḏẖārī sanṯahu. ||1|| rahā▫o.

 

O (santahu) seekers, (gurmukh-i) the guru’s guidance to live (sabad-i) by obedience to Divine commands (udhaari) saves (k-eti = as many) the whole mankind. 1.

(Rahaau) pause and reflect on this.

 

ਮਮਤਾ ਮਾਰਿ ਹਉਮੈ ਸੋਖੈ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੨॥ ਮਨਸਾ ਮਾਰਿਮਨੈ ਮਹਿ ਰਾਖੈ ਸਤਿਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ॥੩॥

Mamṯā mār ha▫umai sokẖai ṯaribẖavaṇ joṯṯumārī. ||2||  Mansā mār manai mėh rākẖai saṯgur sabaḏ vīcẖārī. ||3||

 

One who (maar-i = kills) gets rid of (mamta = my/mine) possessiveness, (sokhai = cause to wither/dry) dissolves (haumai) ego, sees (tumaari) Your (jot-i = light) presence (tribhavan-i) in the three regions – namely sky, in/on earth, and in space – the whole world, o Almighty. 2.

S/he (veechaari) contemplates (sabad-i = Word) Divine commands through teachings of (satigur) the true guru, (maar-i) kills (mansa) desires of the mind and (raakhai) keeps them (mah-i) in (manai) the mind, i.e. overcomes them. 3.

 

ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥

Sińī suraṯ anāhaḏ vājai gẖat gẖat joṯṯumārī. ||4||  Parpancẖ beṇṯahī man rākẖi▫ā barahm agan parjārī. ||5||

 

The Yogi plays a horn based musical instrument called ਸਿੰਙੀ (Singni). (Singni) the horn – in the form of celestial music or Divine messages – (anaahad-i) incessantly (vaajai) plays (surat-i) in the consciousness of a true Yogi who sees (tumaari) Your (jot-i = light) presence (ghatt-i ghatt-i) in every bod/mind, o Master. 4.

The true Yogi (parjaari = burns well) lights up (agan-i = fire of, brahm = creator) Divine consciousness within and sees the Almighty in (parpanch = five elements) the whole creation present as (b-en) flute/celestial music playing and (raakhiaa) keeps (man-u) the mind (tahi) there – focused on the Almighty. 5.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲਜੋਤਿ ਅਪਾਰੀ ॥੬॥ ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥

Pancẖṯaṯ mil ahinis ḏīpak nirmal joṯ apārī. ||6||  Rav sas la▫uke ih ṯan kingurī vājai sabaḏ nirārī. ||7||

 

The real Yogi keeps (deepak-u) the lamp of (nirmal) the pristine (jot-i) Spirit (apaari) of the Infinite lighting in the body which is (mil-i = together) composed of (panch) the five (tat-u) elements – earth, sky, air, fire, water- , i.e. keeps the Almighty in mind, (ahinis) day and night. 6.

The Yogi practices breathing through (rav-i = of sun) left nostril and (sas-i = of moon) right nostril and plays a stringed musical instrument called Kinguri. For the true Yogi the two nostrils are (lauk-e) the strings and (ihu) this (tan-u) body is (kinguri) the stringed musical instrument, i.e. s/he remembers the Almighty with every breath within; this (niraari) unique Kinguri (vaajai) plays (sabad-u = word) the celestial music i.e. one connects with the Almighty. 7.

 

ਸਿਵ ਨਗਰੀ ਮਹਿਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥੮॥ ਕਾਇਆ ਨਗਰੀ ਇਹੁ ਮਨੁ ਰਾਜਾ ਪੰਚ ਵਸਹਿ ਵੀਚਾਰੀ ॥੯॥

Siv nagrī mėh āsaṇ a▫oḏẖū alakẖ agamm apārī. ||8|| Kā▫i▫ā nagrī ih man rājā pancẖ vasėh vīcẖārī. ||9||

 

O (audhoo/andhoot) Yogi, make your (aasan-u) seat (mah-i) in (nagri) town of (siv) the Almighty, i.e. in remembrance of virtues of God, who is otherwise (alakh-u) ineffable, (agamm-u) beyond reach/comprehension and (apaari) Infinite.

Make (ihu) this mind (raajaa) the ruler of (nagri = town, kaaiaa = body) the body-kingdom where (panch) the five sensory organs (vasah-i) live (veechaari) contemplating, i.e. the true Yogi controls the sensory organs and does not succumb to temptations. 9.
ਸਬਦਿ ਰਵੈ ਆਸਣਿ ਘਰਿ ਰਾਜਾ ਅਦਲੁ ਕਰੇ ਗੁਣਕਾਰੀ ॥੧੦॥ ਕਾਲੁ ਬਿਕਾਲੁ ਕਹੇ ਕਹਿ ਬਪੁਰੇ ਜੀਵਤ ਮੂਆਮਨੁ ਮਾਰੀ ॥੧੧॥

Sabaḏ ravai āsaṇ gẖar rājā aḏal kare guṇkārī. ||10||  Kāl bikāl kahe kahi bapure jīvaṯ mū▫ā man mārī. ||11||

 

The (raajaa = king) mind-king of the real Yogi (ravai) remembers Divine commands while sitting (aasan-i) on the seat, i.e. absorbed in the Almighty, and (kar-e = makes) delivers (gunkaari) virtuous (adal-u) justice, i.e. being conscious of Divine commands, keeps the sensory  organs safe from temptations. 1.

(Kah-i) what can (bapur-e) the poor (kaal-u) death and (bikaal-u = opposite of death) births (kah-e = say) do to one who (mooaa) is dead (jeevat) while alive, by (maari) killing (man-u = mind) ego, i.e. a true Yogi is unattached to the world-play and hence beyond cycles of births and deaths. 11.

 

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ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥

Barahmā bisan mahes ik mūraṯāpe karṯā kārī. ||12||  Kā▫i▫ā soḏẖṯarai bẖav sāgar āṯam ṯaṯ vīcẖārī. ||13||

 

People call Brahma the creator, (bisan-u) Vishnu the sustainer and Mahesh the destroyer, but they represent (ik) the One (moorat-i = form) Supreme Being who (aap-e) IT-self (karta) does (kaari) the tasks, i.e. who alone does everything and these three only represent the three attributes of the Master. 12.

One who (sodh-i) corrects his/her (kaaiaa = body) conduct, (tarai = swims) gets across (bhav) the world (saagar-u) ocean of vices, (veechaaree) by contemplating (tat-u = reality) virtues and commands of the Almighty – and living by them. 13.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ॥੧੪॥ ਆਪੇ ਮੇਲਿ ਲਏ ਗੁਣਦਾਤਾ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥੧੫॥

Gur sevā ṯe saḏā sukẖ pā▫i▫ā anṯar sabaḏ ravi▫ā guṇkārī. ||14||  Āpe mel la▫e guṇḏāṯā ha▫umai ṯarisnā mārī. ||15||

 

(T-e) with (s-eva = service) obedience to (gur) the guru, one (raviaa) remembers (sabad-u = Word) commands of (gunkaari) the virtuous Almighty (antar-i) within, and (sadaa) ever (paaiaa) experiences (sukh-u) peace.

The Almighty (gundaata = giver of virtues) bestows virtues to (maari) kill (haumai) ego and (trisna) craving for material gains/pleasures and (m-el-i la-e) unites with IT-self. 15.

 

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਵਰਤੈ ਏਹਾ ਭਗਤਿਨਿਰਾਰੀ ॥੧੬॥ ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥

Ŧarai guṇ mete cẖa▫uthai varṯai ehā bẖagaṯ nirārī. ||16||  Gurmukẖ jog sabaḏāṯam cẖīnai hirḏai ek murārī. ||17||

 

The real Yogi (m-ett-e = erases) gives up the three gunas/attributes of material nature – Tamas, Rajas, Sattva – and (vartai) conducts the self by (chauthai) the fourth of turya/poise; (ehaa) this indeed is (niraari) a different type of (bhagat-i) devotion – than symbolism usually practiced.

(Jog) Yoga of (gurmukh-i) one who follows the guru is that s/he (cheenai = recognizes) understands (sabad-u) Divine commands (aatam-u) within and keeps (ek-u) the One (muraari = killer of demon Mur – metaphor for) the Almighty (hirdai) in mind. 17.

 

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥ ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥

Manū▫ā asthir sabḏe rāṯā ehā karṇī sārī. ||18||  Beḏ bāḏ na pakẖand a▫oḏẖū gurmukẖ sabaḏ bīcẖārī. ||19||

 

The real Yogi, (raataa) imbued with (sabd-e) with commands of the Almighty, keeps (manooaa) the mind (asthir-u = steady) protected from wavering in the face of temptations; (eha) this is (saari) the sublime (karni = doing) way of life. 18.

(Gurmukh-i) one who follows the guru, (beechaari) contemplates (sabad-i) Divine commands and lives by them; s/he does not (b-ed-u = Vedas) read the scriptures to get into (baad-u) arguments/conflicts, and does not practice (paakhadd-u) pretense to impress people by such acts, o (audhoo) Yogi. 19.

 

ਗੁਰਮੁਖਿਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ॥੨੧॥

Gurmukẖ jog kamāvai a▫oḏẖū jaṯ saṯ sabaḏ vīcẖārī. ||20|| Sabaḏ marai man māre a▫oḏẖū jog jugaṯ vīcẖārī. ||21||

 

(Audhoo) the Yogi (gurmukh-i) who follows the guru, (veechaaree) contemplates (sabad-i) Divine commands and (kamaavai) practices (jog-u) the Yoga of (jat-u) chastity and (sat-u) truthful living. 20.

Such (audhoo) a Yogi (veechaaree) reflects on (jugat-i) the method of (jog) Yoga, chooses (maar-e) to kill (man-u) the mind and (marai = dies) to submit (sabad-i) to Divine commands. 21.

 

ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥ ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥

Mā▫i▫ā moh bẖavjal hai avḏẖū sabaḏṯarai kul ṯārī. ||22||  Sabaḏ sūr jug cẖāre a▫oḏẖū baṇī bẖagaṯ vīcẖārī. ||23||

 

O (avdhoo) Yogi, (moh-u) attachment to (maaiaa) the world-play – like relatives, wealth, pleasures and so on – is (bhavjal-u = world-ocean) the cause of cycles of births and deaths; one (tarai) gets across, i.e. overcomes attachments and (tarai) ferries his/her (kul) lineage, i.e. those who follow him/her. 22.

O Yogi, awareness (sabad-i) of Divine commands is (soor) the sun that illuminates/guides (jug = ages, chaar-e = all four) for all time with (bhagat-i) the devotees (veechaaree) contemplating (baani = words) the guru’s teachings. 23.

 

ਏਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਅਉਧੂ ਨਿਕਸੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੪॥ ਆਪੇ ਬਖਸੇਮੇਲਿ ਮਿਲਾਏ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੨੫॥੯॥

Ėhu man mā▫i▫ā mohi▫ā a▫oḏẖū niksai sabaḏ vīcẖārī. ||24||  Āpe bakẖse mel milā▫e Nānak saraṇṯumārī. ||25||9||

 

 

(Ehu) this human (man-u) mind (mohiaa) is possessed by attachment to (maaiaa) the world-play and can only (niksasi) come out of its grip (veechaaree) by contemplating (sabad-i) Divine commands and complying with them. 24.

O Almighty, You (aap-e) Yourself (bakhs-e) bestow grace and (milaa-e = lead to) facilitate (m-el-i) union with Yourself of those who place themselves (tumaari) in Your (saran-i = sanctuary) care/obedience, – please bestow grace on me -, says Nanak. 25. 9.