SGGS pp 917-919, Anand Sahib Paurris 1-14.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 3 ananḏ     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raag Raamkali, Anand.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note 1: This composition titled Anand is revenently called Anand Sahib, or the revered Song of Bliss/happiness. It seems to have been recited by the third Guru Amardas on the birth of his grandson, named Anand, the son of his son Baba Mohri. It has forty Paurris or stanzas but generally only six – the first five and the fortieth are sung at all occasions in Sikh living like birth, wedding, death and daily at the end of congregations. Singing them on happy as well as sad occasions – like death – is meant to demonstrate happiness with Divine will at all times. Karrah Parshaad or the consecrated pudding is always distributed to the congregation only after this recitation.

 

Note 2: Happiness on such occasions is used as metaphor to convey that real bliss is in experiencing the Almighty wihin. The way to obtain this is to follow the guru and accordingly Baani or the guru’s word has been given great importance.

 

Note 3: It would be seen that in each stanza, the later part of the fist line is repeated in the second and its message or sometimes fully is again repeated in the last line. This shows emphasis laid by the guru for paying attention.

 

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥

Anand bẖa▫i▫ā merī mā▫e saṯgurū mai pā▫i▫ā.  Saṯgur ṯa pā▫i▫ā sahj seṯī man vajī▫ā vāḏẖā▫ī▫ā

 

O (meyri) my (maaey) mother, I (bhaiaa) experience (anand-u) bliss in my mind since (mai) I (paaiaa) found (satiguru) the true guru – and followed his guidance.

I (paaiaa) found (satigur-u) the true guru (seyti) with (sahj) ease – naturally by Divine grace, and since then then (vaadhaaeeaa) congratulations (vajeeaaee) manifested (man-i) in the mind, i.e. the mind is so happy as to congratulate itself.

 

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥ ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥

Rāg raṯan parvār parī▫ā sabaḏ gāvaṇ ā▫ī▫ā.  Sabḏo ṯa gāvhu harī kerā man jinī vasā▫i▫ā.  Kahai Nānak anand ho▫ā saṯgurū mai pā▫i▫ā. ||1||

 

On this happy occasion, it seems as though (raag = musical measures, ratan = jewel – valauble) attractive musical measures and their (parvaar = family) Raagnis or minor measures and singing (pareeaa) fairies (aaeeaa) have come to sing (sabad = Word) celestial music – which I hear within.

 You, (jini) who (vasaaiaa = caused to abide) have (sabdo = word) the celestial music (keyera) of (hari) the Almighty (man-i) in their minds, let us all (gaavhu) sing.

(Kahai) says third Nanak: I (hoaa) experience (anand-u) bliss since I (paaiaa) found (satiguru) the true guru. 1.

 

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥ ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥ ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥

Ė man meri▫ā ṯū saḏā rahu har nāle.  Har nāl rahu ṯū man mere ḏūkẖ sabẖ visārṇā.  Angīkār oh kare ṯerā kāraj sabẖ savārṇā.

 

(Eey) o (m-eriaa) my (man) mind, (too) you should (sadaa) ever (rahu) remain (naaley = with) in remembrance of (har-i) the Almighty.

Be in remembrance of the Almighty my mind – be conscious in thought, word and deed to keep vices at bay – and (sabh-i) all (dookh = faults) transgressions will (visaarna = forgotten) be kept at bay.

(Ohu = that) the Almighty shall (karey = do, angeekaar-u = accept) accept you for union – you will find IT within and (sabh-i) all (kaaraj = tasks) objectives (savaarna) would have been fulfilled – by finding the Almighty for whom yearn for.

 

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Sabẖnā galā samrath su▫āmī so ki▫o manhu visāre.  Kahai Nānak man mere saḏā rahu har nāle. ||2||

 

(Kiau) why would you (visaarey = forget) ignore (so) that (suaami) Master (manhu) from the mind, i.e. forget instructions of the Creator, who is (samrath-u) capable of doing (sabhna) every (galaa) thing – who has powers over everything.

(Kahai) says third Nanak: O (meyrey) my (mann) mind, (sadaa) ever (rahu) remain (naaley) with – be conscious of virtues and commands of – the Almighty. 2.

 

ਸਾਚੇ ਸਾਹਿਬਾ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥ ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥ ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥

Sācẖe sāhibā ki▫ā nāhī gẖar ṯerai.  Gẖar ṯa ṯerai sabẖ kicẖẖ hai jis ḏėh so pāv▫e.  Saḏā sifaṯ salāh ṯerī nām man vasāva▫e.

 

O (saachey) Eternal (sahibaa) Master, (kiaa) what is (naahi) not in (teyrai) Your (ghar-i) house, i.e. there is no wish You cannot fulfil.

There is (sabh-u kichh-u) everything (teyrai = your, ghar-i = in house) in Your treasure; (jis-u) one whom You (deyh-i) give (su) that (paavaey) receives.

The most sublime of these is awareness of Your (naam-u) virtues and commands for one (vasaav-e = causes to abide) to keep (man-i) in mind and (sadaa) ever (siphat-i salaah) glorify – praise and emulate (t-eri) Your virtues.

 

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥੩॥

Nām jin kai man vasi▫ā vāje sabaḏ gẖanere.  Kahai Nānak sacẖe sāhib ki▫ā nāhī gẖar ṯerai. ||3||

 

Those in (jin kai) whose (man-i) mind (naam-u) Divine virtues and commands (vasiaa = abide) are remembered, (ghaneyrey) profuse (sabad = sound) celestial musical songs (vaajey) play, i.e. they remain fully connected with the Almighty.

Says third Nanak: O (sachey) Eternal (sahib) Master, (nahi = not, kiaa = what?) there is everything in Your (gahr-i) house/treasure, i.e. You fulfil all wishes. 3.

 

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥ ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥

Sācẖā nām merā āḏẖāro.  Sācẖ nām aḏẖār merā jin bẖukẖā sabẖ gavā▫ī▫ā

 

Awareness of (naam-u) virtues and commands of (saachaa) the Eternal are (meyra) my (aadhaaro) mainstay – the sustenance for life.

Naam of the Eternal is my (aadhaar-u = mainstay) sustenance (jin-i) which has (gavaaeeaa = lost) enabled to be rid of (sabh-i) all (bhukhaa) hunger, i.e. has fulfilled all wishes.

 

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥ ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥

Kar sāʼnṯ sukẖ man ā▫e vasi▫ā jin icẖẖā sabẖ pujā▫ī▫ā.  Saḏā kurbāṇ kīṯā gurū vitahu jis ḏī▫ā ehi vaḏi▫ā▫ī▫ā.

 

It is Naam (jin-i) which (pujaaeeaa) fulfilled (sabh-i) all (ichhaa) wishes; – with the guru’s grace/guidance – awareness of Naam has (kar-i) created (saant-i) peace and (sukh) comfort to (aaey) come and (vasiaa) abide (man-i) in the mind.

I (sadaa) ever (keeta = make, kurbaan-u = sacrifice, vittahu = to) adore, and submit to instructions of, the guru, to (jis deeaa) whose (vaddiaaeeaa = greatness) beneficence – all this is owed.

 

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥ ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Kahai Nānak suṇhu sanṯahu sabaḏ ḏẖarahu pi▫āro.  Sācẖā nām merā āḏẖāro. ||4||

 

Says third Nanak: (Sunhu) listen o (santahu = saints) seekers, (dharhu = place) develop (piaaro) love for, i.e. ever live by, (sabad-i = Word) Divine commands.

Naam of (saachaa) the Eternal is (meyra) my (aadhaaro) mainstay/sustenance for life. 4.

 

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥ ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥

vāje pancẖ sabaḏ ṯiṯ gẖar sabẖāgai.  Gẖar sabẖāgai sabaḏ vāje kalā jiṯ gẖar ḏẖārī▫ā.

 

In (tit-u) that (sabhaagai) fortunate (ghar-i = house) mind/person – who lives by Naam – (sabad = word/sound) musical instruments of (panch) five types – metallic, leather/drums, stringed, blowing/trumpets, earthen pitcher –(vaajey) play, i.e. great joy is experienced.

It is in (sabhaagai) a fortunate mind in (jit-u) which (ghar-i) mind You (dhaareeaa) place Your (kalaa) power, i.e. in which You are present/remembered, that (sabad) celestial music (vaaj-e) plays. 

 

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥ ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥

Pancẖ ḏūṯ ṯuḏẖ vas kīṯe kāl kantak māri▫ā.  Ḏẖur karam pā▫i▫ā ṯuḏẖ jin ka▫o sė nām har kai lāge.

 

(Tudh-u) You (keetey = do) bring (panch) the five (doot) vices – lust, greed, attachment to the world-play and vanity – (vas-i) under control and thus (kaal-u = messenger of death) the messenger of Divine justice is (maariaa = killed) made irrelevant – it cannot touch those who have God in mind.

But only those (jin kau) on whom – in whose destiny – (tudh-u) You (paaiaa) put Yourself (karam-i) with Your grace (dhur-i) from the source – based on past deeds – (s-i) they (laagey) engage in living (naam-i) by virtues and commands (kai) of You, (har-i) the Almighty.

 

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥

Kahai Nānak ṯah sukẖ ho▫ā ṯiṯ gẖar anhaḏ vāje. ||5||

 

Says third Nanak: (Tah = there) that person (hoaa) experiences (sukh-u) peace, and celestial music (vaaj-e) plays in (tit-u) that (ghar-i) mind (anhad) incessantly without being played, i.e. such a person remains effortlessly absorbed in the Almighty. (Note: This is Ajpaa Jaap in Gurmat). 5.

 

ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥ ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥

Sācẖī livai bin ḏeh nimāṇī.  Ḏeh nimāṇī livai bājẖahu ki▫ā kare vecẖārī▫ā.

 

(Deyh = body) human life (bin-u) without (saach-i) true/the right (livai = attention) focus – not truly living by Naam/virtues and commands of the Almighty remains (nimaani) without honor – does not find a place with the Almighty.

(Deyh) human life (baajhahu) without (livai) focus on Naam of the Almighty is (nimaanee) without honor – does not receive acceptance; (kiaa) what can it (karey) do, it is (veychaareeaa) helpless.

 

ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥ ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥ ਕਹੈ ਨਾਨਕੁ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥੬॥

Ŧuḏẖ bājẖ samrath ko▫e nāhī kirpā kar banvārī▫ā.  Ės na▫o hor thā▫o nāhī sabaḏ lāg savārī▫ā. Kahai Nānak livai bājẖahu ki▫ā kare vecẖārī▫ā. ||6||

 

There is (koey naahi) none (samrath) capable of helping (baajh-u) except (tudh-u) You; (kripa kar-i) be kind – and help – o (banvaareeaa = gardener of all vegetation) Almighty.

There is (naahi) not (koey) any other (thaau = place) source of help (no) for (eys) this soul; please (laag-i) engage it in obedience of Your (sabad-i) commands, and (savaareeaa) transform it to attain union with You.

(Kahai) says third Nanak: What can a (veychaariaa) helpless body/soul (karey) do, i.e. there is no other way, (baajhahu) except (livai) focus on obedience to the Almighty – if it wishes to find IT. 6.

 

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥ ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥

Ānanḏ ānanḏ sabẖ ko kahai ānanḏ gurū ṯe jāṇi▫ā.  Jāṇi▫ā ānanḏ saḏā gur ṯe kirpā kare pi▫āri▫ā.

 

(Sabh ko) everyone (kahai = says) claims to have obtained (aanand-u aanand-u) bliss, but what is true happiness – is (jaaniaa) known (tey) from the guru.

Further, Aanand or true bliss is (sadaa) always known from the guru when (piaariaa) the beloved guru (kripa karey) is kind to guide.

 

ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥ ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥

Kar kirpā kilvikẖ kate gi▫ān anjan sāri▫ā.  Anḏrahu jin kā moh ṯutā ṯin kā sabaḏ sacẖai savāri▫ā. Kahai Nānak ehu anand hai ānanḏ gur ṯe jāṇi▫ā. ||7||

 

The guru (kar-i kirpa) kindly (kattey = cuts) banishes (kilvikh) transgressions by (saariaa) administering (anjan-u = corrylium) eye medicine – to remove darkness of ignorance and impart – (giaan) awareness of Divine virtues and commands, and guide in their practice.

Those (jin ka) whose (mohu) attachment to the wolrd-play (tuttaa) breaks (andrahu) from within, (tin ka) their (sabad-u) word, i.e. their conduct in thought, word and deed – has been (savaariaa) transformed (sachey) by the Eternal IT-self.

Says third Nanak: (Eyhu) this is real (anand-u) happiness – i.e. shedding transgressions and being at peace – and this happiness is (jaaniaa) known – and obtained – from the guru. 7.

 

Page 918

 

ਬਾਬਾ ਜਿਸੁ ਤੂ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਵੈ ॥ ਪਾਵੈ ਤ ਸੋ ਜਨੁ ਦੇਹਿ ਜਿਸ ਨੋ ਹੋਰਿ ਕਿਆ ਕਰਹਿ ਵੇਚਾਰਿਆ ॥ ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥

Bābā jis ṯū ḏėh so▫ī jan pāvai. Pāvai ṯa so jan ḏėh jis no hor ki▫ā karahi vecẖāri▫ā.  Ik bẖaram bẖūle firėh ḏah ḏis ik nām lāg savāri▫ā.

 

O (baaba) Almighty, (soee) only that (jan-u) person, (jis-u) whom (too) You (deyh-i = give) impart, (paavai) obtains – awareness of Divine virtues and commands.

(So) only that (jan-u) person (paavai) gets it (jis no) whom You (deyh-i) impart; (hor) others remain (vechaariaa) helpless and (karey = do) achieve (kiaa = what?) nothing, i.e. cannot find You.

(Ik-i = one type) some people (bhooley) go astray (bharam-i) in delusion – because of lack of awareness of Divine commands, while (ik-i) some others (laag-i) apply themselves to living (naam-i) by Naam/Divine virtues and commands, and (savaariaa) accomplished – their wishes are fulfilled.

 

ਗੁਰ ਪਰਸਾਦੀ ਮਨੁ ਭਇਆ ਨਿਰਮਲੁ ਜਿਨਾ ਭਾਣਾ ਭਾਵਏ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਦੇਹਿ ਪਿਆਰੇ ਸੋਈ ਜਨੁ ਪਾਵਏ ॥੮॥

Gur parsādī man bẖa▫i▫ā nirmal jinā bẖāṇā bẖāv▫e.  Kahai Nānak jis ḏėh pi▫āre so▫ī jan pāv▫e. ||8||

 

(Man-u) the mind of (jinaa) those whom (bhaana) Divine will (bhaavaey) agreeable, i.e. who happily accept Divine commands, (bhaiaa) is (nirmal-u) purified of vices (parsaadi) with grace/guidance of the guru.

Says third Nanak: (Soee) only that (jan-u) person (paavaey) obtains awareness of, and practices, Naam (jis-u) whom You (deyh-i) impart awareness, o (piaarey) beloved Almighty. 8.

 

ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥ ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥

Āvhu sanṯ pi▫āriho akath kī karah kahāṇī.  Karah kahāṇī akath kerī kiṯ ḏu▫ārai pā▫ī▫ai.

 

(Aavhu) come (piaariho) dear (sant) seekers, let us (karah = relate, kahaani = story) talk about (akath) the ineffeable Almighty; let us talk (keyri = of) about the ineffable Almighty as to by (kit-u) which (duaarai = gate) way to (paaeeai) find IT.

 

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥ ਹੁਕਮੁ ਮੰਨਿਹੁ ਗੁਰੂ ਕੇਰਾ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ ਅਕਥ ਕਹਾਣੀ ॥੯॥

Ŧan man ḏẖan sabẖ sa▫up gur ka▫o hukam mani▫ai pā▫ī▫ai.  Hukam mannihu gurū kerā gāvhu sacẖī baṇī.  Kahai Nānak suṇhu sanṯahu kathihu akath kahāṇī. ||9||

 

The Guru says: (Saup-i = give) make offering of, i.e. dedicate, (tan-u = body) actions, (man-u = mind) thoughts and (dhan-u = wealth) resources, (sabh-u) everything, (kau) to the guru, i.e. let their use be guided by the guru; it is (maniai) by complying with (hukam-u) command of the guru that the Almighty (paaeeai) is found.

(Mannihu) obey (hukam-u) command of the guru to (gaavhu = sing) pay attention to and comply with (baani = Word) commands (sachi) of the Eternal.

(Kahai) says third Nanak: (Sunh-u) listen, o (santahu) seekers, (kathihu = utter) relate – and keep in mind (kahaani = story) virtues and commands of the Ineffable Master and practice them. 9.

 

ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥

Ė man cẖancẖlā cẖaṯurā▫ī kinai na pā▫i▫ā.  Cẖaṯurā▫ī na pā▫i▫ā kinai ṯū suṇ man meri▫ā.

 

O my (man) mind, you are (chanchalaa) ever moving from one idea to another; remember (kinai na) no one has (paaiaa) found the Almighty (chaturaaee = cleverness) through acting by own ideas.

(Sun-i) listen (meyriaa) my (mann) mind, (kniai na) no one (paaiaa) has found the Almighty through acting by self-will.

 

ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥

Ėh mā▫i▫ā mohṇī jin eṯ bẖaram bẖulā▫i▫ā.  Mā▫i▫ā ṯa mohṇī ṯinai kīṯī jin ṯẖag▫ulī pā▫ī▫ā.

 

(Eh) this (maaiaa) world-play – of relatives, wealth, status, pleasures and so on – is (mohni) fascinating, (jin-i) which (bhulaaiaa) misleads to (eyt-u) this wandering (bharam-i) due to delusion – by forgetting the Master .

But (maaiaa) the world-play has (keeti) been made (mohni) fascinating (ta) also by (tinai) that Creator (jin-i) who (paaeeaa) administers, i.e. has created (tthagauli = intoxicating pill served by cheats to rob) temptations as well as fascination for them.

 

ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥

Kurbāṇ kīṯā ṯisai vitahu jin moh mīṯẖā lā▫i▫ā. Kahai Nānak man cẖancẖal cẖaṯurā▫ī kinai na pā▫i▫ā. ||10||

 

I (kurbaan-u = sacrifice, keeta = done) have submitted myself (vittah-u) to living by commands (tisi = that) the Creator (jin-i) who (laaiaa = causes to feel, meetthaa = sweet) causes liking for (mohu) attachment to the world-play – and now IT keeps me protected from temptations.

Says third Nanak: O my (chanchal) wandering (man) mind, no one ever finds the Almighty by (chaturaaee) cleverness/self-will – but by submission to Divine commands. 10.

 

ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥ ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

Ė man pi▫āri▫ā ṯū saḏā sacẖ samāle.  Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle. Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai.

 

O my (piaariaa) dear (man) mind, (too) you should (sadaa) ever (samaaley = take care) be conscious of – virtues and commands of – (sach-u) the Eternal.

(Eyhu) this (kuttamb-u) family (j-i) which (too) you (deykhda) see – and are attached to and commit transgressions to provide for them – none is (chalai) to go (naaley) with (teyrai) you – on death, to help when account of deeds is taken.

We (kiau =why?) should not (laaeeai) attach (chit-u) the mind (naal-i) with (tis-u) that which is not to go (naal-e) with us – to help when needed.

 

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai.  Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle.  Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||

 

Do not (keechai) do (aisaa) such (kamm-u = deed) a thing (jit-u) by which one (pachhutaaeeai) has to repent (ant-i) in the end.

Instead, (too) you should (sun-i) listen to (updeys-u) guidance (ka) of (satigur) the true guru – to live by Divine virteus and commands; it (hovai) remains (naaley) with (t-erai = your) you and counted as credit when account of deeds is taken.

Says third Nanak: O (piaarey) dear mind (too) you should (sadaa) ever (samaal-e = take care) be conscious of virtues and commands of (sach-u) the Eternal – in thought, word and deed. 11.

 

ਅਗਮ ਅਗੋਚਰਾ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਅੰਤੋ ਨ ਪਾਇਆ ਕਿਨੈ ਤੇਰਾ ਆਪਣਾ ਆਪੁ ਤੂ ਜਾਣਹੇ ॥

Agam agocẖarā ṯerā anṯ na pā▫i▫ā.  Anṯo na pā▫i▫ā kinai ṯerā āpṇā āp ṯū jāṇhe.

 

O Almighty, You are (agam) beyond reach/comprehension, and are (agochra) not perceive by the senses – are formless.

No none has (paaiaa) found (teyra) Your (ant-u = end) bounadry – You are beyond measure.

(Na kinai) no one (paaiaa) has found (teyra) Your (anto) boundary; (too) You alone (jaanahe) know (aapna = own) Your (aapna) self – the measure of Your virtues, powers and domain.

 

ਜੀਅ ਜੰਤ ਸਭਿ ਖੇਲੁ ਤੇਰਾ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣਏ ॥ ਆਖਹਿ ਤ ਵੇਖਹਿ ਸਭੁ ਤੂਹੈ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਤੂ ਸਦਾ ਅਗੰਮੁ ਹੈ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੧੨॥

Jī▫a janṯ sabẖ kẖel ṯerā ki▫ā ko ākẖ vakẖāṇa▫e.  Ākẖahi ṯa vekẖėh sabẖ ṯūhai jin jagaṯ upā▫i▫ā.  Kahai Nānak ṯū saḏā agamm hai ṯerā anṯ na pā▫i▫ā. ||12||

 

(Sabh-i) all (jeea jant) creatures are – tools for – (t-era) Your (kheylu) play; (kiaa) how (ko) anyone (aakh-i vakhaanaey = say) describe Your virtues, powers and domain?

(Toohai) You alone, (jin-i) who (upaaiaa) has created (jagat-u) the world, can (veykhah-i) see and (aakhah-i) talk of (sabh-u) everything.

(Kahai) says third Nanak: (Too) You (hai) are (sadaa) ever (agamm-u) beyond reach/comprehension; no one has (paaiaa) found (t-era) Your (ant-u) boundary – measure of virtues, powers and domain. 12.

 

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਕ੍ਰਿਪਾ ਕੀਨੀ ਸਚਾ ਮਨਿ ਵਸਾਇਆ ॥

Sur nar mun jan amriṯ kẖojḏe so amriṯ gur ṯe pā▫i▫ā.  Pā▫i▫ā amriṯ gur kirpā kīnī sacẖā man vasā▫i▫ā.

 

(Amrit-u) the nectar – awareness of Divine virtues – which (sur = gods, nar = human beings) god-like seekers and (mun-i jan) sages (khojdey = search) long for, (s-u) that Amrit/awareness is (paaiaa) obtained (tey) from (gur) the guru.

One, whom (gur-i) the guru (kirpa keeni) is kind to guide, (paaiaa) receives (amrit-u = nectar) awareness of Divine virtues and (vasaaiaa = cause to abide) keeps (sachaa) the Eternal Master (man-i) in mind – and emulates IT’s virtues.

 

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਸ ਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥

Jī▫a janṯ sabẖ ṯuḏẖ upā▫e ik vekẖ parsaṇ ā▫i▫ā.  Lab lobẖ ahaʼnkār cẖūkā saṯgurū bẖalā bẖā▫i▫ā. Kahai Nānak jis no āp ṯuṯẖā ṯin amriṯ gur ṯe pā▫i▫ā. ||13||

 

(Tudh-u) You (upaaey) created (sabh-i) all (jeea jant) creatures, but (ik-i =one type) some rare one (aaiaa) comes (veykh-i) to see and (parsan) touch – the feet of the guru, i.e. learn from him.

One to whom (satiguru) the true guru’s teachings (bhaaiaa) seem (bhalaa = good) agreeable and s/he follows them, his her (lab-u, lobh-u) greed for material things and (ahankaar-u) pride in the self (chooka) ends.

(Kahai) says third Nanak: One (jis no) on whom (aap-i = self) the Almighty (tutthaa = is pleased) bestows grace, (tin-i) that person – finds the guru and – (paaiaa) obtains (amrit-u = nectar) awareness of Divine virtues (tey) from (gur) the guru – and emulates them. 13.

 

ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥ ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥

Bẖagṯā kī cẖāl nirālī. Cẖālā nirālī bẖagṯāh kerī bikẖam mārag cẖalṇā.  Lab lobẖ ahaʼnkār ṯaj ṯarisnā bahuṯ nāhī bolṇā.

 

(Chaal = gait) the ways (ki) of (bhagtaa) the devotees are (niraali = different) unique; (chaala) the ways of (bhgtaah) the devotees are different; they (chalna) walk on (bikham) the difficult (maarag-i) path, thus –

They (taj-i) give up (lab-u lobh-u) greed for material things, (trisna = craving) chasing desires and do not indulge (bolna) in talking (bahut-u) much – un-necessarily.

 

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥

Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā.

 

A path which is (tikhi) sharper (khanihu) than the edge of the dagger and (niki = small) narrower than (vaalhu) a hair; (eyt-u) this is (maarag-i) the path on which they (jaana) go, i.e. the devotees lead a life of discipline based on Divine virtues and commands.  

 

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ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥

Gur parsādī jinī āp ṯaji▫ā har vāsnā samāṇī.  Kahai Nānak cẖāl bẖagṯā jugahu jug nirālī. ||14||

 

Those (jini) who (tajiaa) have given up (aap-u) ego frpom the mind (parsaadi) with grace/guidance of the guru, (vaasna = desire) the wish to find (har-i) the Almighty (samaani) remains in their mind.

Says third Nanak: (Chaal = gait) the ways of (bhagtaa) the devotees have (jugahu jug-u = age to age) always been (niraali) different. 14.