SGGS pp 1344-1345, Prabhaati M: 1, Asttpadees 5-7.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਆਖਣਾ ਸੁਨਣਾ ਨਾਮੁ ਅਧਾਰੁ ॥ ਧੰਧਾ ਛੁਟਕਿ ਗਇਆ ਵੇਕਾਰੁ ॥ ਜਿਉ ਮਨਮੁਖਿ ਦੂਜੈ ਪਤਿ ਖੋਈ ॥ ਬਿਨੁ ਨਾਵੈ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Ākẖ▫ṇā sunṇā nām aḏẖār.   Ḏẖanḏẖā cẖẖutak ga▫i▫ā vekār.  Ji▫o manmukẖ ḏūjai paṯ kẖo▫ī.   Bin nāvai mai avar na ko▫ī. ||1||

 

Composition of the first Guru in raga Prabhaati. (Aakhnaa) saying and (sunana) listening to Naam/Divine commands is my (adhaar-u) support, i.e. I lead life by Naam. With it, (veykaar-u/beykaar) useless (dhandhaa) pursuits (chhoott-i gaiaa) have ended.

(Jio) like (manmukh-i) a self-willed person – who does not obey God and the guru – strays to (doojai) other ideas and (khoee) loses (pat-i) honour amongst people and in the hereafter – I do not do that; unlike him/her (mai) I follow (na koee = not any) nothing (avar-u) else (bin-u) except Naam. 1.

 

ਸੁਣਿ ਮਨ ਅੰਧੇ ਮੂਰਖ ਗਵਾਰ ॥ ਆਵਤ ਜਾਤ ਲਾਜ ਨਹੀ ਲਾਗੈ ਬਿਨੁ ਗੁਰ ਬੂਡੈ ਬਾਰੋ ਬਾਰ ॥੧॥ ਰਹਾਉ ॥

Suṇ man anḏẖe mūrakẖ gavār.   Āvaṯ jāṯ lāj nahī lāgai bin gur būdai bāro bār. ||1|| rahā▫o.

 

(Sun-i) listen my (andhey = blind) ignorant, (moorakh) foolish and (gavaar) uninformed (man) mind. Don’t you (laagai) feel (laaj) shame in (aavat = coming) taking births and (jaat = going) dying; do you realize that it is (bin-u = without) by not following (gur) the guru that you (booddai = drown) succumb to vices – cannot unite with the Creator and are reborn – (baaro baar) again and again.

(Rahaau) dwell on this and reflect.

 

ਇਸੁ ਮਨ ਮਾਇਆ ਮੋਹਿ ਬਿਨਾਸੁ ॥ ਧੁਰਿ ਹੁਕਮੁ ਲਿਖਿਆ ਤਾਂ ਕਹੀਐ ਕਾਸੁ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਚੀਨ੍ਹ੍ਹੈ ਕੋਈ ॥ ਨਾਮ ਬਿਹੂਨਾ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥

Is man mā▫i▫ā mohi binās.   Ḏẖur hukam likẖi▫ā ṯāʼn kahī▫ai kās. Gurmukẖ virlā cẖīnĥai ko▫ī.   Nām bihūnā mukaṯ na ho▫ī. ||2||

 

The cause for (binaas-u = destruction) falling prey to vices of (is-u = this) the human (man) mind is (moh-i) attachment to (maaiaa) the world-play – relations and wealth etc for whom one commits vices. When this (hukam-u) command is (likhiaa) written in destiny (dhur-i = at the source) by Creator – based on one’s own deeds; (taan’n) then one can (kaheeai = tell) complain to (kaas-u = whom?) no one.

(Koee) some (virla) rare person (cheenhai) understands this (gurmukh-i) with the guru’s guidance to live by Naam. One (bihoona) bereft of Naam (na hoee) is not (mukat-i) freed of vices in life and from rebirth on death. 2.

 

ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਡੋਲੈ ਲਖ ਚਉਰਾਸੀ ॥ ਬਿਨੁ ਗੁਰ ਬੂਝੇ ਜਮ ਕੀ ਫਾਸੀ ॥ ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਖਿਨੁ ਊਭਿ ਪਇਆਲਿ ॥ ਗੁਰਮੁਖਿ ਛੂਟੈ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੩॥

Bẖaram bẖaram dolai lakẖ cẖa▫urāsī.   Bin gur būjẖe jam kī fāsī. Ih manū▫ā kẖin kẖin ūbẖ pa▫i▫āl.   Gurmukẖ cẖẖūtai nām samĥāl. ||3||

 

One who does not follow the guru (bhram-i bharam-i) wanders in (chauraasi) eight four lakh life forms but still (ddolai = wavers) strays. And (bin-u = without) by not (boojhey = understanding) following (gur) the guru – s/he thus has (phaasi) noose of (jam) Divine justice on him/her – remains in cycles of births and deaths.

Acting by the self (ihu) this (manooaa) mind changes from (oobh-i) high to (paiaal-i = lower regions) low conduct (khin khin) moment to moment. (Gurmukh-i) one who follows the guru (chhoottai) is liberated from incarnations by keeping Naam (samaal-i) in mind and attaining union with the Almighty. 3.

 

ਆਪੇ ਸਦੇ ਢਿਲ ਨ ਹੋਇ ॥ ਸਬਦਿ ਮਰੈ ਸਹਿਲਾ ਜੀਵੈ ਸੋਇ ॥ ਬਿਨੁ ਗੁਰ ਸੋਝੀ ਕਿਸੈ ਨ ਹੋਇ ॥ ਆਪੇ ਕਰੈ ਕਰਾਵੈ ਸੋਇ ॥੪॥

Āpe saḏe dẖil na ho▫e.   Sabaḏ marai sahilā jīvai so▫e. Bin gur sojẖī kisai na ho▫e.   Āpe karai karāvai so▫e. ||4||

 

One who follows the guru, the Almighty (aapey) IT-self (sadey) calls him/her for union and (na hoey) there is no (ddhil) delay. (Soey) such a person (marai = dies) submits (sabad-i = to the word) to Divine commands (jeevai) lives (sahilaa) successfully, i.e. overcomes vices.

(Kisai na) no one (hoey) gets (sojhi) awareness of Naam (bin-u) except from (gur) the guru. (Soey = that one) the Almighty (aapaey) IT-self (karey = does) leads to the guru and (karaavai) causes to act by the guru’s counsel. 4.

 

ਝਗੜੁ ਚੁਕਾਵੈ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਸਹਜਿ ਸਮਾਵੈ ॥ ਇਹੁ ਮਨੁ ਡੋਲਤ ਤਉ ਠਹਰਾਵੈ ॥ ਸਚੁ ਕਰਣੀ ਕਰਿ ਕਾਰ ਕਮਾਵੈ ॥੫॥

Jẖagaṛ cẖukẖāvai har guṇ gāvai.   Pūrā saṯgur sahj samāvai.  Ih man dolaṯ ṯa▫o ṯẖėhrāvai.   Sacẖ karṇī kar kār kamāvai. ||5||

 

One who (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty (chukaavai) ends (jhagarr-u) conflict, i.e. between temptations of the world and longing for God; by being (sahj-i) naturally (samaavai) absorbed in, i.e. obeying the Almighty (poora) perfect (satigur-i) true guru.

(Ihu) this (ddolat) fickle (man-u) mind (tthahraavai) steadies (tau) then; when it (kamaavai) acts by (kaar = task) Naam (kar-i) accepting it as (sach-u = true) the right (karni) thing to do, i.e. finds obedience to Naam agreeable. 5

 

ਅੰਤਰਿ ਜੂਠਾ ਕਿਉ ਸੁਚਿ ਹੋਇ ॥ ਸਬਦੀ ਧੋਵੈ ਵਿਰਲਾ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਸਚੁ ਕਮਾਵੈ ॥ ਆਵਣੁ ਜਾਣਾ ਠਾਕਿ ਰਹਾਵੈ ॥੬॥

Anṯar jūṯẖā ki▫o sucẖ ho▫e.   Sabḏī ḏẖovai virlā ko▫e. Gurmukẖ ko▫ī sacẖ kamāvai.   Āvaṇ jāṇā ṯẖāk rahāvai. ||6||

 

People take baths at pilgrim centres to purify themselves, but (joottha) a defiled (antar-i = within) mind (hoey) is (kiau = why?) not (such-i) purified this way. (Koey) some (virla) rare person (dhovai) washes the mind (sabdi = with the word) with awareness of Naam/Divine virtues and commands.

(Koee) some rare person (gurmukh-i) follows the guru and (kamaavai) complies with (sach-u = truth) Naam; s/he (tthaak-i rahaavai) puts a stop to (aavan-u = coming, jaanaa = going) births and deaths. 6.

 

Page 1345

 

ਭਉ ਖਾਣਾ ਪੀਣਾ ਸੁਖੁ ਸਾਰੁ ॥ ਹਰਿ ਜਨ ਸੰਗਤਿ ਪਾਵੈ ਪਾਰੁ ॥ ਸਚੁ ਬੋਲੈ ਬੋਲਾਵੈ ਪਿਆਰੁ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ ॥੭॥

Bẖa▫o kẖāṇā pīṇā sukẖ sār.   Har jan sangaṯ pāvai pār. Sacẖ bolai bolāvai pi▫ār.   Gur kā sabaḏ karṇī hai sār. ||7||

 

Making (bhau = fear) obedience to Naam one’s (khaana = food, peena = drink) the sustenance/mainstay for life brings (saar-u) supreme/perfect (sukh-u) peace. (Sangat-i) company of (jan) devotees of (har-i) the Almighty (paavai = lands, paar- = on far shore) ferries one across the world-ocean of vices – enables to find God.

God’s devotee (bolai = speaks, sach-u = truth) praises and emulates Divine virtues and (bolaavai) motivates to speak with (piaar-u) love, i.e. sincerely. Complying with (sabad-u) words of (gur) the guru is (saar) sublime (karni = act) practice – it leads to the Almighty. 7.

 

ਹਰਿ ਜਸੁ ਕਰਮੁ ਧਰਮੁ ਪਤਿ ਪੂਜਾ ॥ ਕਾਮ ਕ੍ਰੋਧ ਅਗਨੀ ਮਹਿ ਭੂੰਜਾ ॥ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਤਉ ਮਨੁ ਭੀਜਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਅਵਰੁ ਨ ਦੂਜਾ ॥੮॥੫॥

Har jas karam ḏẖaram paṯ pūjā.   Kām kroḏẖ agnī mėh bẖūʼnjā. Har ras cẖākẖi▫ā ṯa▫o man bẖījā.   Paraṇvaṯ Nānak avar na ḏūjā. ||8||5||

 

Performing (karam-u) a ritual, (dharam-u = duty) prescribed religious practices and (pooja) worship bring (pat-i) honor/recognition by others, but singing and emulating (jas-u = glory) virtues of (har-i) the Almighty is above them. It (bhoonja) burns (mah-i) in (agni) fire, i.e. gets rid of, (kaam) lust and (krodh) anger – which are impediments to finding the Almighty.

When (har-i) Divine (ras-u) elixir is (chaakhiaa) tasted, i.e. awareness of Naam comes, (tau) then (man-u) the mind (bheeja = rinsed) is imbued with love for the Almighty. And one looks to (avar na) none (dooja = second) other, (pranvat-i) submits fifth Nanak. 8. 5.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਅੰਤਰਿ ਪੂਜਾ ॥ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ॥੧॥

Parbẖāṯī mėhlā 1.   Rām nām jap anṯar pūjā.   Gur sabaḏ vīcẖār avar nahī ḏūjā. ||1||

 

Composition of the first Guru in raga Prabhaati. (Jap-i) remembering/obeying Naam/commands of (raam) the Almighty is (pooja) worship of God (antar-i) within. It is done (veechaar-i) with reflection on/compliance with (sabad-u = word) teachings of (gur) the guru; there is no (avar-u) other (dooja) second method. 1.

 

ਏਕੋ ਰਵਿ ਰਹਿਆ ਸਭ ਠਾਈ ॥ ਅਵਰੁ ਨ ਦੀਸੈ ਕਿਸੁ ਪੂਜ ਚੜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ėko rav rahi▫ā sabẖ ṯẖā▫ī.   Avar na ḏīsai kis pūj cẖaṛā▫ī. ||1|| rahā▫o.

 

(Eyko) the One Master (rav-i rahiaa) pervades at (sabh) all (tthaaee) places. I (deesai = seen) see none (avar-u) other; (kis-u) to whom do I (charraaee) make offering – of flowers, incense etc?, i.e. I simply live in obedience to the Creator.

(Rahaau) dwell on this and reflect.

 

ਮਨੁ ਤਨੁ ਆਗੈ ਜੀਅੜਾ ਤੁਝ ਪਾਸਿ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖਹੁ ਅਰਦਾਸਿ ॥੨॥

Man ṯan āgai jī▫aṛā ṯujẖ pās.  Ji▫o bẖāvai ṯi▫o rakẖahu arḏās. ||2||

 

O Almighty, I make my (man-u) mind/thoughts and (tan-u) body/deeds as (aagai = in front) offering; (jeearra) the soul (paas-i = with, tujh = you) is in Your hands. Please (rakhahu) keep me (jio) as You (bhaavai = please) would like me to be; this is my (ardaas-i) supplication. 2. 

 

ਸਚੁ ਜਿਹਵਾ ਹਰਿ ਰਸਨ ਰਸਾਈ ॥ ਗੁਰਮਤਿ ਛੂਟਸਿ ਪ੍ਰਭ ਸਰਣਾਈ ॥੩॥

Sacẖ jihvā har rasan rasā▫ī.   Gurmaṯ cẖẖūtas parabẖ sarṇā▫ī. ||3||

 

One whose (jihva) tongue/speech is (rasaaee) imbued with (rasan = taste) love of (sach-u) the Eternal (har-i) Almighty, s/he places the self (sarnaaee = sanctuary) in care and obedience of (prabh) the Almighty; (gurmat-i) guided by the guru, s/he (chhoottas-i) is freed of other ideas. 3.

 

ਕਰਮ ਧਰਮ ਪ੍ਰਭਿ ਮੇਰੈ ਕੀਏ ॥ ਨਾਮੁ ਵਡਾਈ ਸਿਰਿ ਕਰਮਾਂ ਕੀਏ ॥੪॥

Karam ḏẖaram parabẖ merai kī▫e.   Nām vadā▫ī sir karmāʼn kī▫e. ||4||

 

(Karam) rituals and (dharam) religious practices (keeay) have been created (prabh-i) by the Almighty Master (meyrai = my) of all; but God (keeay = makes) gives (vaddaaee = greatness) precedence to obedience of Naam (sir-i) over (karma-n) rituals. 4.

 

ਸਤਿਗੁਰ ਕੈ ਵਸਿ ਚਾਰਿ ਪਦਾਰਥ ॥ ਤੀਨਿ ਸਮਾਏ ਏਕ ਕ੍ਰਿਤਾਰਥ ॥੫॥

Saṯgur kai vas cẖār paḏārath.   Ŧīn samā▫e ek kirṯārath. ||5||

 

(Chaar-i) the four (padaarath = things) potentials – Dharam, Arth, Kaam, Mokh – are (vas-i) under control (kai) of (satigur) the true guru; when the first (teen-i) three (samaaey) are contained, i.e. practiced without attachment with the guru’s guidance, (kritaarath) success in (eyk = one) the fourth/emancipation from rebirth is attained. 5.

ਕਿਰਤਾਰਥ. “ਤੀਨ ਸਮਾਏ ਏਕੁ ਕ੍ਰਿਤਾਰਥ”. (ਪ੍ਰਭਾ ਅ ਮ ੧) ਜਦ ਮੋਖ ਦ੍ਵਾਰਾ ਕ੍ਰਿਤਾਰਥ ਹੋਏ, ਤਦ ਧਰਮ ਅਰਥ ਕਾਮ ਸਮਾਏ.  Mahaan Kosh

 

ਸਤਿਗੁਰਿ ਦੀਏ ਮੁਕਤਿ ਧਿਆਨਾਂ ॥ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਪਰਧਾਨਾ ॥੬॥

Saṯgur ḏī▫e mukaṯ ḏẖi▫ānāʼn.   Har paḏ cẖīnėh bẖa▫e parḏẖānā. ||6||

 

Those to whom (satgur-i) the true guru (deeay) gives guidance to (dhiaana-n = pay attentiom) to obey  Naam and achieve (mukat-i) emancipation; they (cheenh-i) understand/emulate (pad-u) the state of (har-i) the Almighty – of being unattached to the world-play –; they (bhaey) become (pardhaana) exalted amongst all. 6.

 

ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਪ੍ਰਭੁ ਨਿਵਾਜੇ ਕਿਨਿ ਕੀਮਤਿ ਪਾਈ ॥੭॥

Man ṯan sīṯal gur būjẖ bujẖā▫ī.   Parabẖ nivāje kin kīmaṯ pā▫ī. ||7||

 

One whom (gur-i) the guru (bujhaaee) gives understanding of (boojh = what should be understood) Naam, his/her (man-u = mind, tan-u = body) total being is (seetal-u = cool) at peace; (kin-i = who) no one can (paaee) knows (keemat-i = price) the exalted state of one who is (nivaajey) conferred this honor by (prabh-u) the Almighty. 7.

 

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਨਾਮ ਬਿਨਾ ਗਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥੮॥੬॥

Kaho Nānak gur būjẖ bujẖā▫ī.   Nām binā gaṯ kinai na pā▫ī. ||8||6||

 

(Kahu) say o fifth Nanak: (Gur-i) the guru has (bijhaaee) imparted (boojh) the understanding; that (kinai na = not any) no one (paaee) attains (gat-i) emancipation (binaa) without obeying Naam, says fifth Nanak. 6. 6.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਇਕਿ ਧੁਰਿ ਬਖਸਿ ਲਏ ਗੁਰਿ ਪੂਰੈ ਸਚੀ ਬਣਤ ਬਣਾਈ ॥ ਹਰਿ ਰੰਗ ਰਾਤੇ ਸਦਾ ਰੰਗੁ ਸਾਚਾ ਦੁਖ ਬਿਸਰੇ ਪਤਿ ਪਾਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Ik ḏẖur bakẖas la▫e gur pūrai sacẖī baṇaṯ baṇā▫ī.  Har rang rāṯe saḏā rang sācẖā ḏukẖ bisre paṯ pā▫ī. ||1||

 

Composition of the first Guru in raga Prabhaati. (Ik-i = one type) some persons are (bakhas-i laey) bestowed Divine grace by the Almighty (poorai) perfect (gur-i) guru (dhur-i) at the beginning – of life, (banaaee) making (sachi = true) perfect (banat) arrangement. They are (raatey) imbued with (rang) love of (har-i) the Almighty, and this (rang-u) love is (sadaa) ever (saachaa = true) real, i.e. they sincerely live by Naam; (dukh) pangs of separation from the Almighty (bisrey = forgotten) end as they (paaee) obtain (pat-i) the honour – of union with the Almighty. 1.

 

ਝੂਠੀ ਦੁਰਮਤਿ ਕੀ ਚਤੁਰਾਈ ॥ ਬਿਨਸਤ ਬਾਰ ਨ ਲਾਗੈ ਕਾਈ ॥੧॥ ਰਹਾਉ ॥

Jẖūṯẖī ḏurmaṯ kī cẖaṯurā▫ī.   Binsaṯ bār na lāgai kā▫ī. ||1|| rahā▫o.

 

(Chaturaaee) cleverness (ki) of (durmat-i) evil thoughts (jhootthi = false) achieves nothing. It (laagai) takes (na kaaee = not any) no (baar) delay/time to (binsat) be destroyed/exposed.

(Rahaau) dwell on this and contemplate.

 

ਮਨਮੁਖ ਕਉ ਦੁਖੁ ਦਰਦੁ ਵਿਆਪਸਿ ਮਨਮੁਖਿ ਦੁਖੁ ਨ ਜਾਈ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਮੇਲਿ ਲਏ ਸਰਣਾਈ ॥੨॥

Manmukẖ ka▫o ḏukẖ ḏaraḏ vi▫āpas manmukẖ ḏukẖ na jā▫ī. Sukẖ ḏukẖ ḏāṯā gurmukẖ jāṯā mel la▫e sarṇā▫ī. ||2||

 

 

(Dukh-u) distress and (darad-u) pain (viaapas-i = happen, kau = to) afflict (manmukh) a self-willed person – who ignores Naam; (dukh-u) distress – of being in cycles of births and deaths – (manmukh-i) of a self-willed person does not (jaaee = go) end.

Awareness of Naam of the Almighty, (daataa) giver of (sukh) comfort and (dukh) discomfort, (jaataa) is known/obtained (gurmukh-i) with the guru’s guidance; the guru (meyl-i laey = causes to meet) leads to (sarnaaee) care and obedience of the Almighty – ending the pain. 2.

 

ਮਨਮੁਖ ਤੇ ਅਭ ਭਗਤਿ ਨ ਹੋਵਸਿ ਹਉਮੈ ਪਚਹਿ ਦਿਵਾਨੇ ॥ ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਊਭਿ ਪਇਆਲੀ ਜਬ ਲਗਿ ਸਬਦ ਨ ਜਾਨੇ ॥੩॥

Manmukẖ ṯe abẖ bẖagaṯ na hovas ha▫umai pacẖėh ḏivāne. Ih manū▫ā kẖin ūbẖ pā▫i▫ālī jab lag sabaḏ na jāne. ||3||

 

(Abh = heart) sincere (bhagat-i = devotion) obedience to God (na hovas-i) is not be done (tey) by (manmukh) a self-willed persons; (divaaney) such crazy persons (pachah-i = burn) suffer (haumai = ego) acting by self-will.

(Ihu) this – human – (manooaa) mind changes between (oobh-i) good and (paiaali = lower region) bad conduct every (khin-u) moment (jab lag-i) as long as it (na jaaney) does not know/follow (sabad = word) the guru’s teachings. 3.

 

ਭੂਖ ਪਿਆਸਾ ਜਗੁ ਭਇਆ ਤਿਪਤਿ ਨਹੀ ਬਿਨੁ ਸਤਿਗੁਰ ਪਾਏ ॥ ਸਹਜੈ ਸਹਜੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ ਦਰਗਹ ਪੈਧਾ ਜਾਏ ॥੪॥

Bẖūkẖ pi▫āsā jag bẖa▫i▫ā ṯipaṯ nahī bin saṯgur pā▫e.  Sahjai sahj milai sukẖ pā▫ī▫ai ḏargėh paiḏẖā jā▫e. ||4||

 

(Jag-u = world) the creatures (bhaiaa) are (bhookh) hungry and (piaasaa) thirsty, i.e. keep craving, and do not (paaey) obtain (tipat-i) satiation/freedom (bin-u = without) for not following (satigur) the true guru.

One who follows the guru (milai) attains (sahaj = poise) steadiness of mind/satisfaction; s/he (paaeeai) attains (sukh-u) peace (sahjai) naturally in life and (jaaey = goes) is accepted (dargah) in Divine court/by God (paidha = wearing robe of honor) with honour. 4.

 

ਦਰਗਹ ਦਾਨਾ ਬੀਨਾ ਇਕੁ ਆਪੇ ਨਿਰਮਲ ਗੁਰ ਕੀ ਬਾਣੀ ॥ ਆਪੇ ਸੁਰਤਾ ਸਚੁ ਵੀਚਾਰਸਿ ਆਪੇ ਬੂਝੈ ਪਦੁ ਨਿਰਬਾਣੀ ॥੫॥

Ḏargėh ḏānā bīnā ik āpe nirmal gur kī baṇī. Āpe surṯā sacẖ vīcẖāras āpe būjẖai paḏ nirbāṇī. ||5||

 

(Dargah = Divine court) the Almighty (ik-u) alone (daana) knows the minds and (beena) sees the actions of the creatures, i.e. knows everything; is IT-self (nirmal = pure) free of vices of the world-play; this is understood with (baani = words) guidance of the guru.

The Almighty (aapey) IT-self (surta) and hears (veechaaras-i) considers – what the creatures have to say about their deeds, and (aapey) IT-self (boojhai) understands/determines who has (pad-u) the state (nirbaani) of freedom from temptations of the world and obedience to Naam – to decide their destiny. 5.

 

ਜਲੁ ਤਰੰਗ ਅਗਨੀ ਪਵਨੈ ਫੁਨਿ ਤ੍ਰੈ ਮਿਲਿ ਜਗਤੁ ਉਪਾਇਆ ॥ ਐਸਾ ਬਲੁ ਛਲੁ ਤਿਨ ਕਉ ਦੀਆ ਹੁਕਮੀ ਠਾਕਿ ਰਹਾਇਆ ॥੬॥

Jal ṯarang agnī pavnai fun ṯarai mil jagaṯ upā▫i▫ā.  Aisā bal cẖẖal ṯin ka▫o ḏī▫ā hukmī ṯẖāk rahā▫i▫ā. ||6||

 

The Creator created (jal-u tarang) water, (agni) fire and (phun-i) also (pavnai) air; (trai) the three (mil-i) together (upaaiaa = created) comprise (jagat-u = world) the physical existence. The Creator (deeaa) imparted (aisa) such (bal-u = power) capability and (chhal-u) trickery – of water to drown, fire to burn and air to blow away – (kau) to (tin) them but (hukmi) with commands, i.e. arranged such that, they are (rahaaiaa) kept (tthaak-i) restrained, i.e. do not do the above acts of destruction by themselves. 6.

 

ਐਸੇ ਜਨ ਵਿਰਲੇ ਜਗ ਅੰਦਰਿ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਆ ॥ ਜਾਤਿ ਵਰਨ ਤੇ ਭਏ ਅਤੀਤਾ ਮਮਤਾ ਲੋਭੁ ਚੁਕਾਇਆ ॥੭॥

Aise jan virle jag anḏar parakẖ kẖajānai pā▫i▫ā.  Jāṯ varan ṯe bẖa▫e aṯīṯā mamṯā lobẖ cẖukā▫i▫ā. ||7||

 

There are (virley) rare (aisey) such (jan) persons (andar-i) in (jag) the world whom the Almighty (parakh-i) tests – finds genuine and – (paaiaa) puts (khajaanai) in the treasury, i.e. accepts for union with IT-self.

Such persons (bhaey) are (tey = with, ateeta = unattached) beyond (jaat-i) caste and (varan) color and (chukaaiaa) have done away (lobh-u) greed and (mamta) attachment/possessiveness. 7.

 

ਨਾਮਿ ਰਤੇ ਤੀਰਥ ਸੇ ਨਿਰਮਲ ਦੁਖੁ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਇਆ ॥ ਨਾਨਕੁ ਤਿਨ ਕੇ ਚਰਨ ਪਖਾਲੈ ਜਿਨਾ ਗੁਰਮੁਖਿ ਸਾਚਾ ਭਾਇਆ ॥੮॥੭॥

Nām raṯe ṯirath se nirmal ḏukẖ ha▫umai mail cẖukā▫i▫ā.  Nānak ṯin ke cẖaran pakẖālai jinā gurmukẖ sācẖā bẖā▫i▫ā. ||8||7||

 

Those (ratey) imbued (naam-i) with Naam, (sey) they (teerath = pilgrim centres where people bathe to purify themselves) purify those in their company; they (chukaaia) end (dukh-u) the pain of separation from the Creator by shedding (mail-u = dirt) the vice of (haumai) ego.

(Nanak-u) fifth Nanak (pakhaalai) washes (charan) feet (key) of (tin) those, i.e. pays obeisance to those, (jin-i) who (gurmukh-i) follow the guru to (bhaaiaa = is lovable) love/obey (saacha) the Eternal. 8. 7.