SGGS pp 902-905, Ramkali M; 5, Attpadees 1-4.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 1 asatpaḏī▫ā     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Raamkali.    Invoking the all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: It is believed that human conduct according to the four ages or Yugs namely: Satyug = all virtue and totally steady like the metaphoric bull supporting the earth being on all four legs. They are Tretayug (meaning three) = three fourths steady like the bull on three legs, Duaaparyug (meaning two) = one half steady like the bull on two legs, Kal-iyug (meaning conflict) = one fourth state needs external support like the bull on one leg.  These ages are also repetitive and we are currently in Kaliyug. Guru Nanak does not endorse the above view about human conduct saying that everything in the cosmos remains the same in all ages so how can passage of time govern human conduct. This Shabad is addressed to a Brahmin.

 

ਸੋਈ ਚੰਦੁ ਚੜਹਿ ਸੇ ਤਾਰੇ ਸੋਈ ਦਿਨੀਅਰੁ ਤਪਤ ਰਹੈ ॥ ਸਾ ਧਰਤੀ ਸੋ ਪਉਣੁ ਝੁਲਾਰੇ ਜੁਗ ਜੀਅ ਖੇਲੇ ਥਾਵ ਕੈਸੇ ॥੧॥

So▫ī cẖanḏ cẖaṛėh se ṯāre so▫ī ḏinī▫ar ṯapaṯ rahai.  Sā ḏẖarṯī so pa▫uṇ jẖulāre jug jī▫a kẖele thāv kaise. ||1||

 

(Soee) the same (chand-u) moon (charrah-i) rises, (taarey) the stars are (sey) the same and (soee) the same (dineear) sun (rahai) keeps (tapat) heating up the universe. (Dharti) the earth is (sa) the same, and (so) the same (paun-u) air (jhulaarey) blows; then (kaise) what sort of (thaav) places are those where (jeea) the creatures (kheyley = play) act according to different eras?

 

ਜੀਵਨ ਤਲਬ ਨਿਵਾਰਿ ॥ ਹੋਵੈ ਪਰਵਾਣਾ ਕਰਹਿ ਧਿਙਾਣਾ ਕਲਿ ਲਖਣ ਵੀਚਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Jīvan ṯalab nivār.  Hovai parvāṇā karahi ḏẖińāṇā kal lakẖaṇ vīcẖār. ||1|| rahā▫o.

 

(Nivaar-i) give up (talab) the call to be put in another (jeevan) life – by having conduct in Kaliyug according to Hindu texts. (Veechaar-i) keep in mind that (lakhan) signs of (kal-i) Kaliyug are that one who (karah-i = does, dhingnaana = forcibly) forces others to his/her views (hovai) is (parvaana) accepted, i.e. injustice is the sign of Kaliyug. 1.

(Rahaau) pause and contemplate on this.

 

ਕਿਤੈ ਦੇਸਿ ਨ ਆਇਆ ਸੁਣੀਐ ਤੀਰਥ ਪਾਸਿ ਨ ਬੈਠਾ ॥ ਦਾਤਾ ਦਾਨੁ ਕਰੇ ਤਹ ਨਾਹੀ ਮਹਲ ਉਸਾਰਿ ਨ ਬੈਠਾ ॥੨॥

Kiṯai ḏes na ā▫i▫ā suṇī▫ai ṯirath pās na baiṯẖā.  Ḏāṯā ḏān kare ṯah nāhī mahal usār na baiṯẖā. ||2||

 

Kaliyug is not a phenomenon, because its (aaiaa) having come (deys-i) to a country no one has (suneeai) heard, and not found it (baittha) sitting (paas-i) near (teerath) place of pilgrimage – where the Brahmin talks of it to people.

It is not (tah) there, where (daataa) a donor (daan-u = charity, karey = gives) gives in charity, nor (usaar-i) builds (mahal) mansions and (baittha) sits there. 2.

 

ਜੇ ਕੋ ਸਤੁ ਕਰੇ ਸੋ ਛੀਜੈ ਤਪ ਘਰਿ ਤਪੁ ਨ ਹੋਈ ॥ ਜੇ ਕੋ ਨਾਉ ਲਏ ਬਦਨਾਵੀ ਕਲਿ ਕੇ ਲਖਣ ਏਈ ॥੩॥

Je ko saṯ kare so cẖẖījai ṯap gẖar ṯap na ho▫ī.  Je ko nā▫o la▫e baḏnāvī kal ke lakẖaṇ e▫ī. ||3||

 

Kaliyog is when conduct of people is base, like: (Jey) if (ko) someone (kar-i) resolves to do (sat-u = truth) virtuous deeds, but (so) that person (chheejai = is weakened) gives up; and (tap-u) discipline (na hoee) is not practiced (ghar-i = house) by the person who observes (tap) austerities hardships for the body, i.e. people neither have conviction nor practice according to their precept.

If (ko) someone (laey = utters) talks of – and practices – (naau/naam) living by Divine virtues and commands, s/he gets (badnaavi) a bad name – is criticized by people; (aeyee) these are (lakhan) the signs (key) of (kal-i) Kaliyug. 3.

 

ਜਿਸੁ ਸਿਕਦਾਰੀ ਤਿਸਹਿ ਖੁਆਰੀ ਚਾਕਰ ਕੇਹੇ ਡਰਣਾ ॥ ਜਾ ਸਿਕਦਾਰੈ ਪਵੈ ਜੰਜੀਰੀ ਤਾ ਚਾਕਰ ਹਥਹੁ ਮਰਣਾ ॥੪॥

Jis sikḏārī ṯisėh kẖu▫ārī cẖākar kehe darṇā.  Jā sikḏārai pavai janjīrī ṯā cẖākar hathahu marṇā. ||4||

 

One (jis-u) who gets (sikdaari) status/authority, there is (khuaarai) frustration (tisah-i) for him/her – s/he does not get support to do his/her duties; (keyhey) why will (chaakar = servants) the subordinates then (ddarna = be afraid) obey him/her.

(Ja) if (sikdaarai) the boss (pavai = is put, janjeeri = chain) is caught doing wrong (ta) then his/her (marna) death is (hathahu) from the hands of (chaakar) the subordinates – they give evidence against the boss, there being no loyalty. This is another sign of Kaliyug. 4.

 

Page 903

 

ਆਖੁ ਗੁਣਾ ਕਲਿ ਆਈਐ ॥ ਤਿਹੁ ਜੁਗ ਕੇਰਾ ਰਹਿਆ ਤਪਾਵਸੁ ਜੇ ਗੁਣ ਦੇਹਿ ਤ ਪਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Ākẖ guṇā kal ā▫ī▫ai.  Ŧihu jug kerā rahi▫ā ṯapāvas je guṇ ḏėh ṯa pā▫ī▫ai. ||1|| rahā▫o.

 

(Kal-i) Kaliyug (aaeeai) has come; (aakh-u = say) remember and live by (gunaa) virtues of the Almighty.

(Tapaavas-u = decision/justice) the methods of emancipation in the other (tihu) three Yugs or ages (rahiaa = left behind) do not apply. (As Bhagat Ravidas says: Satijug sat-u treyta jagi, dupaar-i poojaachaar; teen jug teeno drirrey kal-i keval naam adhaar. SGGS p 346. The methods of emancipation were considered to be truthful living in Satyug, rituals in Tretayug and worship with flowers/lights etc in Duaaparyug; these three were believed in the three Yugs; in Kaliyug Naam, i.e. living by Divine virtues and commands is the mainstay); but o Almighty, (jey) if You (deyh-i) give awareness of (gun) virtues only (ta) then we (paaeeai) obtain – and live by – it. 1.

(Rahaau) pause and contemplate on this.

 

ਕਲਿ ਕਲਵਾਲੀ ਸਰਾ ਨਿਬੇੜੀ ਕਾਜੀ ਕ੍ਰਿਸਨਾ ਹੋਆ ॥ ਬਾਣੀ ਬ੍ਰਹਮਾ ਬੇਦੁ ਅਥਰਬਣੁ ਕਰਣੀ ਕੀਰਤਿ ਲਹਿਆ ॥੫॥

Kal kalvālī sarā nibeṛī kājī krisanā ho▫ā.  Baṇī barahmā beḏ atharbaṇ karṇī kīraṯ lahi▫ā. ||5||

 

(Kal-i) in Kaliyug conflicts are (nib-erri) decided according to (saraa/sharia) Muslim law, and (kaaji) the Qazi (hoaa) becomes (krisna) the attraction , i.e. takes decisions.

Of (baani) words scriptures of Brahma, i.e. the Veads, Atharban (beyd-u) Veda applies in Kaliyug; God (lahiaa) is found by (karani) deeds of (keerat-i) praising and practice of Divine virtues. (Note: As Guru Nanak says: Agai karni keerat-i vaacheeai bah lekha kar-i samjhaaiaa: M 1, SGGS p 464. – in the hereafter deeds of praising and practice of virtues of the Almighty are related and the soul is explained, these and then decided). 5.

 

ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ ॥ ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ ॥੬॥

Paṯ viṇ pūjā saṯ viṇ sanjam jaṯ viṇ kāhe jane▫ū.  Nāvhu ḏẖovahu ṯilak cẖaṛāvahu sucẖ viṇ socẖ na ho▫ī. ||6||

 

(Pooja) worship (vin-u) except (pat-i) of the Master, (sanjam-u) practice control of the organs (vin-u) without living by (sat) truth; and wearing of (jan-eoo) the sacred thread without observing (jat = celibacy) discipline, (kaahey = what?) are of no use.

O Brahmin, you (naavahu) bathe and (dhovho = wash) keep the garments clean, (charraavhu) apply (tilak-u) the frontal mark on the forehead, but (soch) piety does not (hoee) happen (vin-u) without (such) purity of the mind – which comes by contemplating the guru’s teachings. 6.

 

ਕਲਿ ਪਰਵਾਣੁ ਕਤੇਬ ਕੁਰਾਣੁ ॥ ਪੋਥੀ ਪੰਡਿਤ ਰਹੇ ਪੁਰਾਣ ॥ ਨਾਨਕ ਨਾਉ ਭਇਆ ਰਹਮਾਣੁ ॥ ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ ॥੭॥

Kal parvāṇ kaṯeb kurāṇ.  Pothī pandiṯ rahe purāṇ.  Nānak nā▫o bẖa▫i▫ā rėhmāṇ.  Kar karṯā ṯū eko jāṇ. ||7||

 

(Kal-i) in Kaliyug, (kateyb) Semitic scriptures including (Quran) are (parvaan-u) accepted – are followed; (pothi) the Hindu texts including Puranas (rahey) no longer followed. (Naau) the name of God (bhaiaa) is Rahmaan – Muslim expression meaning merciful Master; (too) you – all human beings, should (kar-i jaan-u) accept (eyko) the One (karta) Creator for all time – the people may call IT by different names, o Brahmin. 7.

 

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥ ਜੇ ਘਰਿ ਹੋਦੈ ਮੰਗਣਿ ਜਾਈਐ ਫਿਰਿ ਓਲਾਮਾ ਮਿਲੈ ਤਹੀ ॥੮॥੧॥

Nānak nām milai vadi▫ā▫ī eḏū upar karam nahī.  Je gẖar hoḏai mangaṇ jā▫ī▫ai fir olāmā milai ṯahī. ||8||1||

 

Says Nanak: (Vaddiaaee) glory – here and in the hereafter – (milai) is received by those who conform to (naam-u) Divine commands; there is no (karam-u = deed) practice (oopar-i) higher (eydoo) than this. (Jey) if one (jaaeeaa) goes (mangan-i) to ask for what (hodai = being/having) is (ghar-i) in the house, (phir-i) then (tahi) that person (milai) gets (olaama) criticism, i.e. there is no point in worshipping elsewhere when the Almighty is within – we should remember IT’s virtues and commands to practice them to receive IT’s approval. 8. 1.

 

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Note: This Shabad is addressed to the pretentious Yogi who practices symbolism but does not live by what he shows.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਜਗੁ ਪਰਬੋਧਹਿ ਮੜੀ ਬਧਾਵਹਿ ॥ ਆਸਣੁ ਤਿਆਗਿ ਕਾਹੇ ਸਚੁ ਪਾਵਹਿ ॥ ਮਮਤਾ ਮੋਹੁ ਕਾਮਣਿ ਹਿਤਕਾਰੀ ॥ ਨਾ ਅਉਧੂਤੀ ਨਾ ਸੰਸਾਰੀ ॥੧॥

Rāmkalī mėhlā 1.  Jag parboḏẖėh maṛī baḏẖāvėh.  Āsaṇ ṯi▫āg kāhe sacẖ pāvahi.  Mamṯā moh kāmaṇ hiṯkārī.  Nā a▫uḏẖūṯī nā sansārī. ||1||

 

Composition of the ninth Guru in Raga Raamkali. O Yogi, you (parbodha-i) teach (jag-u = world) other people but actually aim (badhaavah-i = increase) to feed your (marree) body, i.e. do it to extract money from people. (Kaahey) how can you (paavah-i) find (sach-u) the Eternal when you (tiaag-i) forsake (aasan-u = seat) steadiness of mind, i.e. let your mind think of other things and look to others for material things

You profess to be an ascetic but are caught in (mamta) possessive-ness, (moh-u) attachment to the world-play and (hitkaari) are lover of (kaaman-i) women. You are neither (audhooti) an ascetic nor (sansaar-i = of the world) a householder. 1.

 

ਜੋਗੀ ਬੈਸਿ ਰਹਹੁ ਦੁਬਿਧਾ ਦੁਖੁ ਭਾਗੈ ॥ ਘਰਿ ਘਰਿ ਮਾਗਤ ਲਾਜ ਨ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ॥
Jogī bais rahhu ḏubiḏẖā ḏukẖ bẖāgai.  Gẖar gẖar māgaṯ lāj na lāgai. ||1|| rahā▫o.

 

O (jogi) Yogi, (bais-i rahau = keep sitting) be steady and focus on finding the Almighty, so that (dukh-u) pain caused by (dubidha) duality (bhaagai = runs) is obviated. And you do not (laagai = feel, laaj = shame) feel ashamed (maagat) begging (ghar-i ghar-i) from house to house. 1.

 (Rahaau) pause and contemplate on this.

 

ਗਾਵਹਿ ਗੀਤ ਨ ਚੀਨਹਿ ਆਪੁ ॥ ਕਿਉ ਲਾਗੀ ਨਿਵਰੈ ਪਰਤਾਪੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਚੈ ਮਨ ਭਾਇ ॥ ਭਿਖਿਆ ਸਹਜ ਵੀਚਾਰੀ ਖਾਇ ॥੨॥

Gāvahi gīṯ na cẖīnėh āp.  Ki▫o lāgī nivrai parṯāp.  Gur kai sabaḏ racẖai man bẖā▫e.  Bẖikẖi▫ā sahj vīcẖārī kẖā▫e. ||2||

 

You (gavah-i) sing (geet) songs to other people but do not (cheenah-i) know (aap-u) the self, i.e. do not recognize Divine virtues and commands within. (Kiau) how can your (partaap-u = heat) restless-ness (laagi) afflicting the mind (nivrai) leave.

If one (rachai = gets used to) lives (sabad-i) by the word/teachings (kai) of the guru with (bhaaey) love in (man) mind; then s/he (khaaey) eats (bhikhiaa) the alms, i.e. practices, (sahj) poise by (veechaari) understanding Divine virtues. 2.

 

ਭਸਮ ਚੜਾਇ ਕਰਹਿ ਪਾਖੰਡੁ ॥ ਮਾਇਆ ਮੋਹਿ ਸਹਹਿ ਜਮ ਡੰਡੁ ॥ ਫੂਟੈ ਖਾਪਰੁ ਭੀਖ ਨ ਭਾਇ ॥ ਬੰਧਨਿ ਬਾਧਿਆ ਆਵੈ ਜਾਇ ॥੩॥

Bẖasam cẖaṛā▫e karahi pakẖand.  Mā▫i▫ā mohi sahėh jam dand.  Fūtai kẖāpar bẖīkẖ na bẖā▫e.  Banḏẖan bāḏẖi▫ā āvai jā▫e. ||3||

 

You (charraaey) apply (bhasam) ash on the body (karah-i = practice, paakhandd-u = pretention) to impress people; you do it for (moh-i) love for (maaiaa) money, and become liable (sahah-i) to bear (ddandd-u = stick) punishment by (jam) Divine justice.

When (khaapar-u) the begging bowl (phoottai) breaks it cannot receive (bheekh) alms in it; similarly when there is no (bhaaey) love, i.e. one is not receptive to understanding Divine virtues, s/he cannot hope to find the Almighty; and (baadhiaa) being bound (bandhan) in bondage to material things keeps (aavai = comes) taking births and (jaaey = goes) dying – again and again. 3.

 

ਬਿੰਦੁ ਨ ਰਾਖਹਿ ਜਤੀ ਕਹਾਵਹਿ ॥ ਮਾਈ ਮਾਗਤ ਤ੍ਰੈ ਲੋਭਾਵਹਿ ॥ ਨਿਰਦਇਆ ਨਹੀ ਜੋਤਿ ਉਜਾਲਾ ॥ ਬੂਡਤ ਬੂਡੇ ਸਰਬ ਜੰਜਾਲਾ ॥੪॥

Binḏ na rākẖahi jaṯī kahāvėh.  Mā▫ī māgaṯ ṯarai lobẖāvėh.  Nirḏa▫i▫ā nahī joṯ ujālā.  Būdaṯ būde sarab janjālā. ||4||

 

You (kahaavah-i) want to be called (jati) a celibate, but do not (raakhah-i) protect (bind-u = drop) semen, i.e. do not practice celibacy. You (maagat) beg from (trai) a woman calling her (maaee) mother, but (lobhaavah) look with lust.

You do not have (ujaala) the enlightenment of (jot-i = light) Spirit of the Almighty within, and have (nirdaiaa) lack of compassion.

You (booddey) drown and (booddat) keep drowning, i.e. caught more and more, in (sarab) all (janjaala) entanglements – of the world-play. 4.

 

ਭੇਖ ਕਰਹਿ ਖਿੰਥਾ ਬਹੁ ਥਟੂਆ ॥ ਝੂਠੋ ਖੇਲੁ ਖੇਲੈ ਬਹੁ ਨਟੂਆ ॥ ਅੰਤਰਿ ਅਗਨਿ ਚਿੰਤਾ ਬਹੁ ਜਾਰੇ ॥ ਵਿਣੁ ਕਰਮਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰੇ ॥੫॥

Bẖekẖ karahi kẖinthā baho thatū▫ā.  Jẖūṯẖo kẖel kẖelai baho natū▫ā.  Anṯar agan cẖinṯā baho jāre.  viṇ karmā kaise uṯras pāre. ||5||

 

You (karah-i = do) adopt (bheykh) garb of (khintha) patched garments and (bahu) many (thattooaa) guises in pretense; you (kheylai) play (bah-u) many (jhoottho) false (kheyl-u = plays) games like (nattooaa) a stage actor, are very pretentious.

(Agan-i) the fire of (chintaa) anxiety – for material gains – (bah-u) greatly (jaarey) burns you (antar-i) within. You (kaisey = how?) cannot (utras-i) land (paarey) on far shore, i.e. cannot get across to the world ocean of temptations, and remain mired in vices. 5.

 

ਮੁੰਦ੍ਰਾ ਫਟਕ ਬਨਾਈ ਕਾਨਿ ॥ ਮੁਕਤਿ ਨਹੀ ਬਿਦਿਆ ਬਿਗਿਆਨਿ ॥ ਜਿਹਵਾ ਇੰਦ੍ਰੀ ਸਾਦਿ ਲੁਭਾਨਾ ॥ ਪਸੂ ਭਏ ਨਹੀ ਮਿਟੈ ਨੀਸਾਨਾ ॥੬॥

Munḏrā fatak banā▫ī kān.  Mukaṯ nahī biḏi▫ā bigi▫ān.  Jihvā inḏrī sāḏ lobẖānā.  Pasū bẖa▫e nahī mitai nīsānā. ||6||

 

You (banaaee = make) wear (phattak) glass (mundra) rings (kaan-i) on the ears – to show you have overcome desires. But have not got (mukat-i) freedom from vices in life due to (bigiaan-i) lack of awareness of (bidiaa = education) Divine virtues and commands.

You are (lubhaana) lured (saad-i = taste) by experience of (jihva) the tongue and other (indri) sensory organs; you (bha-e) act according to (pasoo) animal (neesaana) signs, i.e. animal instincts, which you do not (mittai = erased) get rid of. 6.

 

ਤ੍ਰਿਬਿਧਿ ਲੋਗਾ ਤ੍ਰਿਬਿਧਿ ਜੋਗਾ ॥ ਸਬਦੁ ਵੀਚਾਰੈ ਚੂਕਸਿ ਸੋਗਾ ॥ ਊਜਲੁ ਸਾਚੁ ਸੁ ਸਬਦੁ ਹੋਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਵੀਚਾਰੇ ਸੋਇ ॥੭॥

Ŧaribaḏẖ logā ṯaribaḏẖ jogā.  Sabaḏ vīcẖārai cẖūkas sogā.  Ūjal sācẖ so sabaḏ ho▫e. Jogī jugaṯ vīcẖāre so▫e. ||7|

 

The way ordinary (loga) people are under the influence of (tribidh-i) three attributes of material nature – namely Tamas, Rajas, and Sattva – so are (joga) the Yogis – and cannot get emancipation. This (soga) sorrow (chookas-i) ends only of one who (veechaarai) contemplates and follows (sabad–u = Divine Word) Divine commands.

(Su) that (sabad-u) Divine word is (oojal-u = clean) pristine and (saach-u) eternal; a (jogi) Yogi should (veechaarey) contemplate and comply with (soey) that (jugat-i = method) way of life. 7.

 

ਤੁਝ ਪਹਿ ਨਉ ਨਿਧਿ ਤੂ ਕਰਣੈ ਜੋਗੁ ॥ ਥਾਪਿ ਉਥਾਪੇ ਕਰੇ ਸੁ ਹੋਗੁ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਸੁਚੀਤੁ ॥ ਨਾਨਕ ਜੋਗੀ ਤ੍ਰਿਭਵਣ ਮੀਤੁ ॥੮॥੨॥

Ŧujẖ pėh na▫o niḏẖ ṯū karṇai jog.  Thāp uthāpe kare so hog.  Jaṯ saṯ sanjam sacẖ sucẖīṯ.  Nānak jogī ṯaribẖavaṇ mīṯ. ||8||2||

 

O Almighty, (nau = nine, nidh-i = treasures) all treasures/benedictions, are (pah-i) with (tujh) You and You are (jog-u) capable of (karnai) doing everything. Whether you want (thap-i = establish) to make or (uthaap-i = de-establish) break anything, (su) that (hog-u) happens.

A Yogi who practices (jat-u = celibacy) discipline, (sat-u) sharing, (sanjam-u) resisting vices, (sach-u) truthful living and (sucheet) a clean mind; that Yogi is (meet) friend of the Master of (tribhavan) the three worlds, i.e. is approved by the Almighty, says Nanak. 8. 2.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥

Rāmkalī mėhlā 1.  Kẖat mat ḏehī man bairāgī.  Suraṯ sabaḏ ḏẖun anṯar jāgī.  vājai anhaḏ merā man līṇā.  Gur bacẖnī sacẖ nām paṯīṇā. ||1||

 

Composition of the ninth Guru in Raga Raamkali. The Yogi says that (deyhi) the body is (matt-u/math = monastery) the abode of (khatt-u) six chakras or points of consciousness, and (man-u) the mind (bairaagi) yearns to go through the Chakras to the tenth gate – the highest state of consciousness. But that state is attained when (surat-i) consciousness (jaagi) awakens within (dhun-i) by being absorbed in (sabad-u) Divine commands (antar-i) within.

The Shabad (vaajai) plays (anhad) incessantly, (meyra) my (man-u) mind (leena) remains absorbed in it and; is (pateena) happy being imbued (naam-i) by Divine virtues and commands (bachni = through words) with guidance of (gur) the guru. 1.

 

ਪ੍ਰਾਣੀ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Parāṇī rām bẖagaṯ sukẖ pā▫ī▫ai.  Gurmukẖ har har mīṯẖā lāgai har har nām samā▫ī▫ai. ||1|| rahā▫o.

 

O (praani = person) human being, (sukh-u) peace (paaeeai) is attained (bhagat-i) through devotion – living by virtues and commands, of (raam) the all-pervasive Almighty.

Practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (laagai) seems (meettha = sweet) likeable (gurmukh-i) with the guru’s guidance and one (samaaeeai) gets absorbed (naam-i) in Divine virtues and commands. 1.

(Rahaau) pause and contemplate on this.

 

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ਮਾਇਆ ਮੋਹੁ ਬਿਵਰਜਿ ਸਮਾਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮੇਲਿ ਮਿਲਾਏ ॥ ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ॥ ਤਿਤੁ ਰਾਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੨॥

Mā▫i▫ā moh bivaraj samā▫e.  Saṯgur bẖetai mel milā▫e.  Nām raṯan nirmolak hīrā.  Ŧiṯ rāṯā merā man ḏẖīrā. ||2||

 

One who (bivarj-i) keeps away from (moh-u) attachment to (maaiaa) the world-play – of relations, wealth, pleasures and so on -, (samaaey) is absorbed in, i.e. lives by Naam; s/he (bheyttai) finds the guru who (milaaey = leads to) facilitates (meyl-i = meeting) to find  the Almighty within.

Naam is (ratan-u = jewel, heera = diamond) valuable and (nirmolak) priceless; (raata) being imbued with (tit-u) that, (meyra) my (man-u) mind (dheeraa = consoled) is at peace. 2.

 

ਹਉਮੈ ਮਮਤਾ ਰੋਗੁ ਨ ਲਾਗੈ ॥ ਰਾਮ ਭਗਤਿ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥ ਜਮੁ ਜੰਦਾਰੁ ਨ ਲਾਗੈ ਮੋਹਿ ॥ ਨਿਰਮਲ ਨਾਮੁ ਰਿਦੈ ਹਰਿ ਸੋਹਿ ॥੩॥

Ha▫umai mamṯā rog na lāgai.  Rām bẖagaṯ jam kā bẖa▫o bẖāgai.  Jam janḏār na lāgai mohi.  Nirmal nām riḏai har sohi. ||3||

 

(Rog-u) the affliction of (haumai) ego and (mamta = my/mine) possessiveness does not (laagai) touch me as I (bhagat-i = devotion) live by virtues and commands of (raam) the all-pervasive Master, and (bhau) fear of (jam) Divine justice (bhaagai = runs) is obviated.

(Jandaar-u) the brutal (jam-u) agent of Divine justice cannot (laagai) touch (moh-i) me, because (nirmal) the pristine (har-i) Almighty (soh-i = looks good) is present within. 3.

 

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥

Sabaḏ bīcẖār bẖa▫e nirankārī.  Gurmaṯ jāge ḏurmaṯ parhārī.  An▫ḏin jāg rahe liv lā▫ī.  Jīvan mukaṯ gaṯ anṯar pā▫ī. ||4||

 

Those who (beechaar-i) contemplate (sabad-u) Divine commands, (bhaey) become (nirankaari = like the Formless) unattached to the world-play; they (gurmat-i) follow the guru’s counsel, (jaagey = awake) remain alert to temptations in the world-play and (parhaari) drive away (durmat-i) evil thinking.

They (rahey) remain (laaee = put, liv = attention) focused on Divine commands and are (andin = all days) ever (jaag-i = awake) alert; they (paaee) attain (gat-i) the state of (mukat-i) emancipation, i.e. freedom from vices, (antar-i) within. 4.

 

ਅਲਿਪਤ ਗੁਫਾ ਮਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥ ਪਰ ਘਰ  ਜਾਇ ਨ ਮਨੁ ਡੋਲਾਏ ॥ ਸਹਜ ਨਿਰੰਤਰਿ ਰਹਉ ਸਮਾਏ ॥੫॥

Alipaṯ gufā mėh rahėh nirāre.  Ŧaskar pancẖ sabaḏ sangẖāre.  Par gẖar jā▫e na man dolā▫e.  Sahj niranṯar raha▫o samā▫e. ||5||

 

(Mah-i) in (guphaa = cave) the body (alipt) untouched by vices, they (rahah-i) remain (niraar-e = separated) away from vices, (sanghaarey) killing (panch) the five (taskar = thieves) vices – namely lust, anger, greed, attachment to the world-play and vanity – (sabad-i) by obedience of Divine commands.

They do not let their (man-u) mind (ddolaaey) be enticed to (jaaey) go (par) others’ (ghar) house, i.e. do not look viciously at wealth and beauty of others; I follow this and (rahau = remain) maintain (sahj) poise and am (nirantar-i = without gap) ever (samaaey) absorbed in the Almighty. 5.

 

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥ ਸਦ ਬੈਰਾਗੀ ਤਤੁ ਪਰੋਤਾ ॥ ਜਗੁ ਸੂਤਾ ਮਰਿ ਆਵੈ ਜਾਇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸੋਝੀ ਪਾਇ ॥੬॥

Gurmukẖ jāg rahe a▫uḏẖūṯā.  Saḏ bairāgī ṯaṯ paroṯā.  Jag sūṯā mar āvai jā▫e.  Bin gur sabaḏ na sojẖī pā▫e. ||6||

 

(Gurmukh-i) one who follows the guru (rahey) remains alert to temptations and is (audhoota) detached from the world-play, i.e. is the real Yogi. Such a (bairaagi) yearning Yogi (sad) ever keeps (tat-u = reality) the Almighty (prota) strung within – and acts by Divine virtues and commands.

(Jag-u = world) the people are (soota = asleep) oblivious of Divine commands and keep (mar-i = dying) succumbing to vices keep (aavai = coming) taking births and (jaaey = going) dying. They cannot (paaey) obtain (sojhi) awareness of Naam (bin-u) without (sabad) teachings of the guru. 6.

 

ਅਨਹਦ ਸਬਦੁ ਵਜੈ ਦਿਨੁ ਰਾਤੀ ॥ ਅਵਿਗਤ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥ ਤਉ ਜਾਨੀ ਜਾ ਸਬਦਿ ਪਛਾਨੀ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਨਿਰਬਾਨੀ ॥੭॥

Anhaḏ sabaḏ vajai ḏin rāṯī.  Avigaṯ kī gaṯ gurmukẖ jāṯī.  Ŧa▫o jānī jā sabaḏ pacẖẖānī.  Ėko rav rahi▫ā nirbānī. ||7||

 

(Anhad) the incessant (sabad-u = Divine Word) Divine commands (vajai = play) are present within – (din-u) day and (raati) night, i.e. we are ever being reminded of Divine commands within; (gurmukh-i) one who follows the guru’s guidance (jaat-i) gets to know (gat-i) the state of (avigat) the Formless – awareness of Divine commands.

Divine commands (jaani) known (ja) when one (pachhaani) recognizes them (sabad-i = with word) with guru’s guidance; that (eyko) One Master (ravi rahiaa) is present everywhere (nirbaani) untouched by the world-play, i.e. Divine commands have to be obeyed all the time. 7.

 

ਸੁੰਨ ਸਮਾਧਿ ਸਹਜਿ ਮਨੁ ਰਾਤਾ ॥ ਤਜਿ ਹਉ ਲੋਭਾ ਏਕੋ ਜਾਤਾ ॥ ਗੁਰ ਚੇਲੇ ਅਪਨਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਦੂਜਾ ਮੇਟਿ ਸਮਾਨਿਆ ॥੮॥੩॥

Sunn samāḏẖ sahj man rāṯā.  Ŧaj ha▫o lobẖā eko jāṯā.  Gur cẖele apnā man māni▫ā.  Nānak ḏūjā met samāni▫ā. ||8||3||

 

One whose (man-u) mind is (sahj-i) naturally (raata) imbued with Divine commands, remains in (samaadh-i) deep concentration, (sunn = numb) not distracted by happenings around him/her; s/he (taj-i) by gives up (hau/haumai) ego and (lobh) greed.

When (cheyley) the disciple causes (apna = own) his/her (man-u) mind to (maaiaa) obey the guru, (dooja = second) other thoughts are (meyett-i) erased from the mind and the mind (samaaniaa) is absorbed in the Almighty, says Nanak. 8. 3.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸਾਹਾ ਗਣਹਿ ਨ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਸਾਹੇ ਊਪਰਿ ਏਕੰਕਾਰੁ ॥ ਜਿਸੁ ਗੁਰੁ ਮਿਲੈ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰਮਤਿ ਹੋਇ ਤ ਹੁਕਮੁ ਪਛਾਣੈ ॥੧॥

Rāmkalī mėhlā 1.  Sāhā gaṇėh na karahi bīcẖār.  Sāhe ūpar ekankār.  Jis gur milai so▫ī biḏẖ jāṇai.  Gurmaṯ ho▫e ṯa hukam pacẖẖāṇai. ||1||

 

Composition of the ninth Guru in Raga Raamkali. The Brahmin (ganah-i = calculates) does astrological calculations for (saahaa) auspicious time – for wedding etc. but does not (karah-i =do, beechaar-u = think) bring to mind that (eykankaar-u) the One all-pervasive Almighty is (oopar-i) above (saahey) auspicious time – is pleased by living by IT’s virtues and commands.

One (jis-u) who (milai) finds (gur-u) the guru, (soee) that person (jis-u) who finds and follows the guru, (jaanai) understands this (bidh-i) thing. When one (hoey) receives (gurmat-i) the guru’s counsel (ta) then s/he (pachhaanai) recognizes and obeys (hukam-u) Divine commands, i.e. then one receives Divine grace and everything is fine – and one should live such as to deserve it. 1.

 

ਝੂਠੁ ਨ ਬੋਲਿ ਪਾਡੇ ਸਚੁ ਕਹੀਐ ॥ ਹਉਮੈ ਜਾਇ ਸਬਦਿ ਘਰੁ ਲਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Jẖūṯẖ na bol pāde sacẖ kahī▫ai.  Ha▫umai jā▫e sabaḏ gẖar lahī▫ai. ||1|| rahā▫o.

 

O (paaddey/paanddey) Brahmin, do not (bol) speak (jhootth-u) untruth; we should (kaheeai) speak (sach-u) the truth, i.e. do not tell people you can calculate the auspicious time as everything is in God’s hands.

When (haumai) ego (jaaey) leaves (sabad-i) with guru’s teachings (ghar-u = house) the Almighty (laheeai) is found within – and one does not look to astrolgy. 1.

(Rahaau) pause and contemplate on this.

 

ਗਣਿ ਗਣਿ ਜੋਤਕੁ ਕਾਂਡੀ ਕੀਨੀ ॥ ਪੜੈ ਸੁਣਾਵੈ ਤਤੁ ਨ ਚੀਨੀ ॥ ਸਭਸੈ ਊਪਰਿ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੁ ॥ ਹੋਰ ਕਥਨੀ ਬਦਉ ਨ ਸਗਲੀ ਛਾਰੁ ॥੨॥

Gaṇ gaṇ joṯak kāʼndī kīnī.  Paṛai suṇāvai ṯaṯ na cẖīnī.  Sabẖsai ūpar gur sabaḏ bīcẖār.  Hor kathnī baḏa▫o na saglī cẖẖār. ||2||

 

(Jotak-u) the astrologer (gan-i gan-i) calculates and calculates to (keenee) prepare (kaanddee) the horoscope; he (parrai) reads and (sunaavai = causes to hear) pronounces, but does not (cheenee) understand (tat-u) the reality – that everything is controlled by the Almighty.

(Beechaar-u) reflection on (sabad-u) teachings of (gur) the guru is (oopar-i) above (sabhsai) everything, i.e. all other knowledge.  I do not (badau) say any (hor) other (kathni = talk) thing, because (sagli) everything else is (chhaar-u = ash) of no use. 2.

ਨਾਵਹਿ ਧੋਵਹਿ ਪੂਜਹਿ ਸੈਲਾ ॥ ਬਿਨੁ ਹਰਿ ਰਾਤੇ ਮੈਲੋ ਮੈਲਾ ॥ ਗਰਬੁ ਨਿਵਾਰਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸਾਰਥਿ ॥ ਮੁਕਤਿ ਪ੍ਰਾਨ ਜਪਿ ਹਰਿ ਕਿਰਤਾਰਥਿ ॥੩॥

Nāvėh ḏẖovėh pūjėh sailā.  Bin har rāṯe mailo mailā.  Garab nivār milai parabẖ sārath.  Mukaṯ parān jap har kirṯārath. ||3||

 

The Brahmin (naavah-i) bathes himself, then (dhovah-i) washes and (poojah-i) worships (sailaa) stone idols; but (bin-u) without (raatey = imbued) practice of Divine virtues and commands, (mailo) a dirty mind remains (maila) dirty, i.e. the mind is not cleansed by bathing self or worshipping idols, but by awareness of Divine virtues cleanses within.

(Saarath-i) the charioteer (prabh-u) Almighty – who can take across the world-ocean, i.e. enable overcome temptations, (milai) is found (nivaar-i) by giving up (garab) pride, i.e. God is found within when ego is driven out. So, for (mukat-i) freedom of (praan) the soul from rebirth, (jap-i) remember and obey (har-i) the Almighty (kirtaarath-i = causes success) the fulfiller. 3.

 

ਵਾਚੈ ਵਾਦੁ ਨ ਬੇਦੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਡੁਬੈ ਕਿਉ ਪਿਤਰਾ ਤਾਰੈ ॥ ਘਟਿ ਘਟਿ ਬ੍ਰਹਮੁ ਚੀਨੈ ਜਨੁ ਕੋਇ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਸੋਝੀ ਹੋਇ ॥੪॥

vācẖai vāḏ na beḏ bīcẖārai.  Āp dubai ki▫o piṯrā ṯārai.  Gẖat gẖat barahm cẖīnai jan ko▫e.  Saṯgur milai ṯa sojẖī ho▫e. ||4||

 

The Brahmin (vaachai = says, vaad-u = argument) gets into arguments but without (beechaarai) contemplating (beyd-u = Vedas) the scriptures, he (aap-i) himself (ddubai) drowns – is lost in temptations of the world-play so (kiau) how can he (taarai) take across, i.e. emancipate the souls of our (pitraa) ancestors – through rituals.

(Brahm-u) the Creator is present (ghatt-i ghatt-i) in everybody/mind, but (koey) some rare (jan-u) person (cheenai) recognizes IT within; if s/he (milai)  finds and follows (satigur) the true guru (ta) then s/he can (hoey) have (sojhi) the understanding – to look and find IT within. 4.

 

ਗਣਤ ਗਣੀਐ ਸਹਸਾ ਦੁਖੁ ਜੀਐ ॥ ਗੁਰ ਕੀ ਸਰਣਿ ਪਵੈ ਸੁਖੁ ਥੀਐ ॥ ਕਰਿ ਅਪਰਾਧ ਸਰਣਿ ਹਮ ਆਇਆ ॥ ਗੁਰ ਹਰਿ ਭੇਟੇ ਪੁਰਬਿ ਕਮਾਇਆ ॥੫॥
Gaṇaṯ gaṇī▫ai sahsā ḏukẖ jī▫ai.  Gur kī saraṇ pavai sukẖ thī▫ai.  Kar aprāḏẖ saraṇ ham ā▫i▫ā.  Gur har bẖete purab kamā▫i▫ā. ||5||

 

If we (ganeeai) count (ganat = counting) the numbers, i.e. try to use our wisdom, there is (sahsa) anxiety and (dukh-u) pain (jeeai = soul) for the mind – whether the forecast will come true; on the other hand (sukh-u) peace (theeai = happens) comes to mind, for one who (pavai) places the self (saran-i = in sanctuary) in care/obedience of (gur) the guru.

(Kar-i) having committed (apraadh = crimes) transgressions in life, (ham) I have (aaiaa) come (saran-i = in sanctuary) to seek Divine protection; (har-i) God (bheyttey) leads to the guru who – guides to overcome vices and unite with the Master – this happens based on (kamaaiaa = done) deeds (purab-i) of the past. 5.

 

ਗੁਰ ਸਰਣਿ ਨ ਆਈਐ ਬ੍ਰਹਮੁ ਨ ਪਾਈਐ ॥ ਭਰਮਿ ਭੁਲਾਈਐ ਜਨਮਿ ਮਰਿ ਆਈਐ ॥ ਜਮ ਦਰਿ ਬਾਧਉ ਮਰੈ ਬਿਕਾਰੁ ॥ ਨਾ ਰਿਦੈ ਨਾਮੁ ਨ ਸਬਦੁ ਅਚਾਰੁ ॥੬॥

Gur saraṇ na ā▫ī▫ai barahm na pā▫ī▫ai.  Bẖaram bẖulā▫ī▫ai janam mar ā▫ī▫ai.  Jam ḏar bāḏẖa▫o marai bikār.  Nā riḏai nām na sabaḏ acẖār. ||6||

 

If one does not (aaeeai) come to (saran-i) care of the guru, s/he cannot (paaeeai) find (brahm-u) the Creator; and (bhulaaeeai) misled (bharam-i) in delusion, – lack of faith in the Almighty – (janam-i) is born, (mar-i) dies and (aaeeai = comes) is born again.

The transgressor (baadhau) is bound (dar-i = at place) by (jam) the agent of Divine justice and (marai) dies (bikaar-u/beykaar) without achieving the goal of human birth to unite with the Creator, because s/he has neither (naam-u) Divine virtues and commands (ridai) in mind, nor (sabad-u) teachings of the guru nor (achaar-u) virtuous conduct. 6.

 

ਇਕਿ ਪਾਧੇ ਪੰਡਿਤ ਮਿਸਰ ਕਹਾਵਹਿ ॥ ਦੁਬਿਧਾ ਰਾਤੇ ਮਹਲੁ ਨ ਪਾਵਹਿ ॥

Ik pāḏẖe pandiṯ misar kahāvėh.  Ḏubiḏẖā rāṯe mahal na pāvahi.

 

(Ik = one type) some (kahavah-i) are called (paadhey) teachers, (pandit) scholars and (misar) priests; but they are (raatey = dyed) conditioned by (dubidha) duality and hence do not (paavah-i) get to (mahal-u) the Almighty.

 

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ਜਿਸੁ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਅਧਾਰੁ ॥ ਕੋਟਿ ਮਧੇ ਕੋ ਜਨੁ ਆਪਾਰੁ ॥੭॥

Jis gur parsādī nām aḏẖār.  Kot maḏẖe ko jan āpār. ||7||

 

One (jis-u) who (parsaadi) with grace/guidance of (gur) the guru, considers takes (naam-u) Divine virtues and commands as (adhaar-u = support) guide; such a (jan-u) person is (ko) rare (madh-e) amongst (kott-i = crore/ten millions) millions and has (apaar-u) infinite virtues. 7.

 

ਏਕੁ ਬੁਰਾ ਭਲਾ ਸਚੁ ਏਕੈ ॥ ਬੂਝੁ ਗਿਆਨੀ ਸਤਗੁਰ ਕੀ ਟੇਕੈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੀ ਏਕੋ ਜਾਣਿਆ ॥ ਆਵਣੁ ਜਾਣਾ ਮੇਟਿ ਸਮਾਣਿਆ ॥੮॥

Ėk burā bẖalā sacẖ ekai.  Būjẖ gi▫ānī saṯgur kī tekai. Gurmukẖ virlī eko jāṇi▫ā.  Āvaṇ jāṇā met samāṇi▫ā. ||8||

 

We may call (eyk-u) someone (buraa) evil or (bhalaa) good but (ekai) the One (sach-u) Eternal Master is present in all; (boojh-u) understand this, o (giaani = learned) wise person (tteykai) with support/guidance of (satgur) the true guru.

(Virli) some rare person (gurmukh-i) who follows the guru (jaaniaa = knows) recognizes only (eyko) One Master; s/he (samaaniaa) merges in the Almighty and (meytt-i = effaces) obviates further (aavan-u = coming) births and (jaanaa = doing) deaths. 8.

 

ਜਿਨ ਕੈ ਹਿਰਦੈ ਏਕੰਕਾਰੁ ॥ ਸਰਬ ਗੁਣੀ ਸਾਚਾ ਬੀਚਾਰੁ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਕਰਮ ਕਮਾਵੈ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵੈ ॥੯॥੪॥

Jin kai hirḏai ekankār.  Sarab guṇī sācẖā bīcẖār.  Gur kai bẖāṇai karam kamāvai.  Nānak sācẖe sācẖ samāvai. ||9||4||

 

Those in (jin kai) whose (hirdai) mind (eykankaar) the One all-pervasive Master is present; they (beechaar-u) contemplate virtues and commands of (saachaa) the Eternal Master of (sarab) all (guni) virtues.

Such a person (kamaavai = does, karam = deeds) acts according to (bhaanai) liking/teachings of the guru, and (saach-i) living by truth (samaavai) merges (saach-i) in the Eternal, says Nanak. 9. 4.