SGGS pp 1353-1355, Slok Sahaskriti M: 1, 1-4, M: 5, 1-12

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ ਮਹਲਾ ੧ ॥ ਪੜ੍ਹ੍ਹਿ ਪੁਸ੍ਤਕ ਸੰਧਿਆ ਬਾਦੰ ॥ ਸਿਲ ਪੂਜਸਿ ਬਗੁਲ ਸਮਾਧੰ ॥ ਮੁਖਿ ਝੂਠੁ ਬਿਭੂਖਨ ਸਾਰੰ ॥ ਤ੍ਰੈਪਾਲ ਤਿਹਾਲ ਬਿਚਾਰੰ ॥

Salok sėhaskiriṯī mėhlā 1.   Paṛĥ pusṯak sanḏẖi▫ā bāḏaʼn.   Sil pūjas bagul samāḏẖaʼn.  Mukẖ jẖūṯẖ bibẖūkẖan sāraʼn.   Ŧaraipāl ṯihāl bicẖāraʼn

 

(Slok) verses (M: 1) by the first Guru in the language of Saadhoos/saints. A person (parr-i) reads (pustak = books) scriptures for (sandhia) worship and but uses that to (baad’n) get into arguments;

He (poojas-i) worships (sil) stone idols, and (bagul) like a crane – that stands still catch in water looking for its prey – seemingly (samaadh’n) sits in contemplation – looking for money.

He speaks (jhootth) falsehoods (mukh-i) from the mouth such that would make things of (saar’n) iron look like gold (bibhookhan) ornaments, i.e. asks people to observe rituals rather than live in obedience of, to find, the Almighty.

(Bichaar’n) contemplates/recites (traipaal = mantra of three lines) the Gayatri Mantra (tihaal) thrice a day.

 

ਗਲਿ ਮਾਲਾ ਤਿਲਕ ਲਿਲਾਟੰ ॥ ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ ॥ ਜੋ ਜਾਨਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ ॥ ਸਭ ਫੋਕਟ ਨਿਸਚੈ ਕਰਮੰ ॥

Gal mālā ṯilak lilātaʼn.   Ḏu▫e ḏẖoṯī basṯar kapātaʼn.   Jo jānas barahmaʼn karmaʼn.   Sabẖ fokat niscẖai karmaʼn.

 

Has (maala) a rosary (gal-i) round the neck and (tilak-u) fontal mark (lilaatt-n) on the forehead.

Has (duey) two (dhoti) loin cloths and (bastr) a cloth (kapaatt-n) on the head – to display piety.

(Jo) if he (jaanas-i) knows (karm-n = acts) how to find (braham-n) the Almighty,

he would (nischau = believe) come to the conclusion that (sabh) all such (karm-n) rituals and robes are (phokatt = hollow) useless.

 

ਕਹੁ ਨਾਨਕ ਨਿਸਚੌ ਧ੍ਯ੍ਯਿਾਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਵੈ ॥੧॥

Kaho Nānak niscẖou ḏẖi▫yāvai.   Bin saṯgur bāt na pāvai. ||1||

 

One should (dhiaavai) remember – virtues and commands of the Almighty – (nischau = believing) with faith, – and practice them, says Nanak.

But one does not get to (paavai) find/walk this (vaatt) path (vin-u) without the guru’s guidance. i.

 

Note: This Slok is also part of Asa Di Vaar at page 470. 

 

ਨਿਹਫਲੰ ਤਸ੍ਯ੍ਯ ਜਨਮਸ੍ਯ੍ਯ ਜਾਵਦ ਬ੍ਰਹਮ ਨ ਬਿੰਦਤੇ ॥ ਸਾਗਰੰ ਸੰਸਾਰਸ੍ਯ੍ਯ ਗੁਰ ਪਰਸਾਦੀ ਤਰਹਿ ਕੇ ॥

Nihfalaʼn ṯas▫y janmas▫y jāvaḏ barahm na binḏṯe.  Sāgraʼn sansārsa▫y gur parsādī ṯarėh ke.

 

(Janmasyay) human birth (tasyay = of that) of one who does not (bindatey) understand and emulate the virtues of (Brahm) the Creator is (nihphal’n) wasted.

(Key) some rare persons (tarah-i = swim) get across (saagar’n = ocean, sansaarasyay = world) the world ocean, i.e. overcome vices in the world-play and find the Almighty, (parsaadi) with grace/guidance of (gur) the guru.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਕਹੁ ਨਾਨਕ ਬੀਚਾਰਿ ॥ ਕਾਰਣੁ ਕਰਤੇ ਵਸਿ ਹੈ ਜਿਨਿ ਕਲ ਰਖੀ ਧਾਰਿ ॥੨॥

Karaṇ kāraṇ samrath hai kaho Nānak bīcẖār.  Kāraṇ karṯe vas hai jin kal rakẖī ḏẖār. ||2||

 

(Kahu) say o Nanak: One who (beechaar-i) contemplates, understands that the Creator is (samrath-u) Omnipotent (karan) to do (kaaran) whatever is to be done.

(Kaaran-u) the creation is (vas-i) under control of (kartey) the Creator (jin-i) who has (rakhi dhaar) established IT’s (kal) power, i.e. who supports and controls the whole creation. 2.

 

Note: This Slok is also recorded on page 148 as of the second Guru.

 

ਜੋਗ ਸਬਦੰ ਗਿਆਨ ਸਬਦੰ ਬੇਦ ਸਬਦੰ ਤ ਬ੍ਰਾਹਮਣਹ ॥ ਖ੍ਯ੍ਯਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾ ਕ੍ਰਿਤਹ ॥

Jog sabḏaʼn gi▫ān sabḏaʼn beḏ sabḏaʼn ṯa barahmaṇėh. Kẖa▫yṯarī sabḏaʼn sūr sabḏaʼn sūḏar sabḏaʼn parā kirṯėh.

 

(Sabad’n = word) command for/the way for the Yogi is to (jog) unite with the Creator through (giaan) awareness of virtues and commands of the Master – to live by them – , the way/duty (bramanah) of the Brahmin is knowledge of (beyd) the Vedas/scriptures.

The way/duty of (khatri) the Kshartiya is (soor) that of warriors – to fight; the way/duty of (soodr) the Shudras is (kritah) working (praa) for others – the so-called higher castes.

 

ਸਰਬ ਸਬਦੰ ਤ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਨਸਿ ਭੇਉ ॥ ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੩॥

Sarab sabḏaʼn ṯa ek sabḏaʼn je ko jānas bẖe▫o.   Nānak ṯā ko ḏās hai so▫ī niranjan ḏe▫o. ||3||

 

(Jey) if (ko) someone (jaanai) knows (bheyo/bheyd = mystery) the truth – s/he would realize that duties based on caste are of no use – (Sarab) all (sabad’n) ways converge to (eyk) the one (sabda’n) way, i.e. one needs to perform the task allotted – live by commands of the Almighty.
(Soee) that person – who understands this – is like (niranjan = unstained) the pristine (deyo) Almighty; I am (ta = that, ka = of) his/her (daas-u) servant, says Guru Nanak. 3.

 

Note: This Slok is also in Asa Di Vaar of M: 2 at page 469.

 

 

ਏਕ ਕ੍ਰਿਸ੍ਨੰ ਤ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਹ ॥ ਆਤਮੰ ਸ੍ਰੀ ਬਾਸ੍ਵਦੇਵਸ੍ਯ੍ਯ ਜੇ ਕੋਈ ਜਾਨਸਿ ਭੇਵ ॥ ਨਾਨਕ ਤਾ ਕੋ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਵ ॥੪॥

Ėk krisanʼn ṯa sarab ḏevā ḏev ḏevā ṯa āṯmah.  Āṯmaʼn sarī bāsavḏaivas▫y je ko▫ī jānas bẖev.   Nānak ṯā ko ḏās hai so▫ī niranjan ḏev. ||4||

 

According to Hindu belief, (Krisna’n) Krishna/Vishnu is the (eyk) one chief of (sarab) all (deyva) gods, (deyv) the god who is (aatma) the soul of (ta) of all (deyva) gods.

(Jey) if (ko) if someone knows (bheyo = mystery) the truth, for him/her, the (sri) revered Almighty (baasdevsiyay) Master of the universe is (aatma = soul) the source of all.

(Soi) that person – who understands this is embodiment of (niranjan = unstained) pristine (deyv) Almighty; I am (ta = that, ka = of) his/her (daas-u) servant, says Guru Nanak. 4.

 

Note: This Slok is also in Asa Di Vaar of M: 2 at page 469.

 

————————————–
ਸਲੋਕ ਸਹਸਕ੍ਰਿਤੀ ਮਹਲਾ ੫

Salok sėhaskariṯī mėhlā 5

 

(Slok) verses by the fifth Guru in language of Sadhoos/saints.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਕਤੰਚ ਮਾਤਾ ਕਤੰਚ ਪਿਤਾ ਕਤੰਚ ਬਨਿਤਾ ਬਿਨੋਦ ਸੁਤਹ ॥ ਕਤੰਚ ਭ੍ਰਾਤ ਮੀਤ ਹਿਤ ਬੰਧਵ ਕਤੰਚ ਮੋਹ ਕੁਟੰਬ੍ਯ੍ਯਤੇ ॥

Kaṯancẖ māṯā kaṯancẖ piṯā kaṯancẖ baniṯā binoḏ suṯah.  Kaṯancẖ bẖarāṯ mīṯ hiṯ banḏẖav kaṯancẖ moh kutamb▫yaṯe.

 

(Katanch) until when is (maataa) the mother, until when is (pitaa) the father and until when are (binod) the pleasures of company of (banita) the spouse and (sutah = sons) the children; until when is (hit) love of (bhraat = brothers) siblings, (meet) friends, (bandhav) relations and until when is (moh) attachment (kuttabyatey) to the family, i.e. all relationships are during life only.

 

ਕਤੰਚ ਚਪਲ ਮੋਹਨੀ ਰੂਪੰ ਪੇਖੰਤੇ ਤਿਆਗੰ ਕਰੋਤਿ ॥ ਰਹੰਤ ਸੰਗ ਭਗਵਾਨ ਸਿਮਰਣ ਨਾਨਕ ਲਬਧ੍ਯ੍ਯੰ ਅਚੁਤ ਤਨਹ ॥੧॥

Kaṯancẖ cẖapal mohnī rūpaʼn pekẖanṯe ṯi▫āgaʼn karoṯ.  Rahanṯ sang bẖagvān simraṇ Nānak labḏẖa▫yaʼn acẖuṯ ṯanah. ||1||

 

(Katanch) until when is (chapal) the restless state of mind caused by (mohni) the fascinating (roop-n = form) objects of pleasure which (karot-i = do, tiaag-n = abandonment) go away (peykhantey) while seeing, i.e. immediately on death.

What (rahant) stays with the soul even after death is (sang) company of (bhagvaan) God’s (simran) remembrance in life and (labdhy-n) is obtained by (tanah) children/obedient devotees of (achut = not falling) Eternal Almighty, says fifth Nanak. 1.

 

Page 1354

 

ਧ੍ਰਿਗੰਤ ਮਾਤ ਪਿਤਾ ਸਨੇਹੰ ਧ੍ਰਿਗ ਸਨੇਹੰ ਭ੍ਰਾਤ ਬਾਂਧਵਹ ॥ ਧ੍ਰਿਗ ਸ੍ਨੇਹੰ ਬਨਿਤਾ ਬਿਲਾਸ ਸੁਤਹ ॥ ਧ੍ਰਿਗ ਸ੍ਨੇਹੰ ਗ੍ਰਿਹਾਰਥ ਕਹ ॥ ਸਾਧਸੰਗ ਸ੍ਨੇਹ ਸਤ੍ਯ੍ਯਿੰ ਸੁਖਯੰ ਬਸੰਤਿ ਨਾਨਕਹ ॥੨॥

Ḏẖariganṯ māṯ piṯā sanehaʼn. ḏẖarig sanehaʼn bẖarāṯ bāʼnḏẖvah.   Ḏẖarig snėh▫aʼn baniṯā bilās suṯah.   Ḏẖarig snėh▫aʼn garihārath kah.  Sāḏẖsang snėh saṯi▫yaʼn sukẖ▫yaʼn basanṯ nānkah. ||2||

 

(Dhrigant) disgraceful is (saneyh-n) attachment to (maat) the mother and (pitaa) father; (dhrig) disgraceful is (saneyh’n) attachment to (bhraat) brothers/siblings and (baandhvah) relations. Disgraceful is (sneyh’n) attachment to (bilaas) making merry with (banita) the spouse and (sutah = sons) children. Disgraceful is (sneyh’n) attachment o (grihaarath) work of the household/temporal things – because none of them lasts.

(Sneyh’n) love for (saadhsan) holy company is (satiy’n) lasting and one (basan-i) lives (sukhy’n) comfortably here and in the hereafter, i.e. has peace in life and unites with the Almighty after death, (naankah) o fifth Nanak – the seekers. 2.

 

ਮਿਥ੍ਯ੍ਯੰਤ ਦੇਹੰ ਖੀਣੰਤ ਬਲਨੰ ॥ ਬਰਧੰਤਿ ਜਰੂਆ ਹਿਤ੍ਯ੍ਯੰਤ ਮਾਇਆ ॥ ਅਤ੍ਯ੍ਯੰਤ ਆਸਾ ਆਥਿਤ੍ਯ੍ਯ ਭਵਨੰ ॥ ਗਨੰਤ ਸ੍ਵਾਸਾ ਭੈਯਾਨ ਧਰਮੰ ॥

Mith▫yanṯ ḏehaʼn kẖīṇanṯ balanaʼn.   Barḏẖanṯ jarū▫ā hiṯ▫yanṯ mā▫i▫ā.  Aṯ▫yanṯ āsā āthiṯ▫y bẖavanaʼn.   Gananṯ savasā bẖaiyān ḏẖarmaʼn.

 

(Deyh-n) the body (mithyant = false/impermanent) is perishable, its (bala’n) strength (kheenant) reduces as (jarooaa) old age (bardhant-i) increases, but so does (hityant) attachment to (maaiaa) the world-play – of relatives, wealth, pleasures, rivalries and so on.

One has (atyant) a lot of wishes for (bhavna’n = house) the body itself (athitya) not forever. (Bhaiaan = dreadful) the strict (dharma’n) Dharam Raaey, the metaphoric judge in Divine court (ganant = counts) has account of deeds done with (savaasa) every breath, i.e. moment to moment.

 

ਪਤੰਤਿ ਮੋਹ ਕੂਪ ਦੁਰਲਭ੍ਯ੍ਯ ਦੇਹੰ ਤਤ ਆਸ੍ਰਯੰ ਨਾਨਕ ॥ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਪਾਲ ਕ੍ਰਿਪਾ ॥੩॥

Paṯanṯ moh kūp ḏurlabẖa▫y ḏehaʼn ṯaṯ āsar▫yaʼn Nānak.   Gobinḏ gobinḏ gobinḏ gopāl kirpā. ||3||

 

(Durlabhya) the hard-to-get (deyha’n) body (patant-i) falls in (koop) the well of (moh) attachment i.e. the human being falls prey to temptations in the world-play; the only hope for escape (aasrya’n = support) reliance on (tat = reality) the Almighty, o fifth Nanak – o devotees. It is with (kripa = kindness) Divine grace that one (gobind = God – thrice) keeps the Almighty in mind in thought, word and deed. 3.

 

ਕਾਚ ਕੋਟੰ ਰਚੰਤਿ ਤੋਯੰ ਲੇਪਨੰ ਰਕਤ ਚਰਮਣਹ ॥ ਨਵੰਤ ਦੁਆਰੰ ਭੀਤ ਰਹਿਤੰ ਬਾਇ ਰੂਪੰ ਅਸਥੰਭਨਹ ॥

Kācẖ kotaʼn racẖanṯ ṯo▫yaʼn lepanaʼn rakaṯ cẖaramṇėh.  Navanṯ ḏu▫āraʼn bẖīṯ rahiṯaʼn bā▫e rūpaʼn asthambẖnah.

 

The body is (kaach) a fragile (kotta’n) castle (rachant-i) made from (toy’n) water – plus air and heat – and (leypan’n) covered with (rakat) blood and (chrmanah) skin; it has (navant) nine (duaara’n = gates) openings; the body-castle is (rahita’n) without (bheet) walls and has (asthmbhnah) pillars (roopa’n) in the form of  (baaey = air) breathing – which keeps it alive.

 

ਗੋਬਿੰਦ ਨਾਮੰ ਨਹ ਸਿਮਰੰਤਿ ਅਗਿਆਨੀ ਜਾਨੰਤਿ ਅਸਥਿਰੰ ॥ ਦੁਰਲਭ ਦੇਹ ਉਧਰੰਤ ਸਾਧ ਸਰਣ ਨਾਨਕ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰੇ ਜਪੰਤਿ ॥੪॥

Gobinḏ nāmaʼn nah simranṯ agi▫ānī jānanṯ asthiraʼn.   Ḏurlabẖ ḏeh uḏẖranṯ sāḏẖ saraṇ Nānak.   Har har har har har hare japanṯ. ||4||

 

(Agiaani) uninformed persons (janant-i) consider the body (asthira’n/sthir) permanent – death does not come to their minds; they do not (simrant-i) keep in mind (naama’n) Naam/Divine commands of (gobind = master of the world) the Almighty, – they fall to vices and waste the opportunity of human birth to unite with the Creator.

(Durlabh) the hard-to-get (deyh) body, human birth (udhrant) can be saved from vices (saran = sanctuary) with guidance of (saadh) the saints – who live by Naam, says fifth Nanak.

This comes (japant-i) by remembering and obeying (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating commands of (harey = evergreen) the eternal (har-i = Almighty – thrice) Almighty in thought, word and deed. 4.

 

ਸੁਭੰਤ ਤੁਯੰ ਅਚੁਤ ਗੁਣਗ੍ਯ੍ਯੰ ਪੂਰਨੰ ਬਹੁਲੋ ਕ੍ਰਿਪਾਲਾ ॥ ਗੰਭੀਰੰ ਊਚੈ ਸਰਬਗਿ ਅਪਾਰਾ ॥

Subẖanṯ ṯu▫yaʼn acẖuṯ guṇga▫yaʼn pūranaʼn bahulo kirpālā.   Gambẖīraʼn ūcẖai sarbag apārā.

 

O (subhant) glorious Almighty, (tuya’n) You (gungya’n – gun = virtues, gya’n/giaan = awareness) are aware of virtues/deeds of all creatures; and are Yourself (achut) infallible, (poorana’n) all-pervasive and (bahulo) very (kripaala) kind; You are (gambheer-n) profound, (oochai) the highest, (sarbag-i) Omniscient and (apaara = with no far end) Infinite.

 

ਭ੍ਰਿਤਿਆ ਪ੍ਰਿਅੰ ਬਿਸ੍ਰਾਮ ਚਰਣੰ ॥ ਅਨਾਥ ਨਾਥੇ ਨਾਨਕ ਸਰਣੰ ॥੫॥

Bẖariṯi▫ā pari▫aʼn bisrām cẖarṇaʼn.  Anāth nāthe Nānak sarṇaʼn. ||5||

 

(Bhritiaa) the devotees (pria’n) are dear to You and given (bisraam = rest/stay) sanctuary at Your (charna’n) feet, i.e. taken care of; o (naath) Master/protector of (anaath = master-less) the hapless, I have placed myself in Your (sarna’n) sanctuary/care and obedience, says fifth Nanak. 5.

 

ਮ੍ਰਿਗੀ ਪੇਖੰਤ ਬਧਿਕ ਪ੍ਰਹਾਰੇਣ ਲਖ੍ਯ੍ਯ ਆਵਧਹ ॥ ਅਹੋ ਜਸ੍ਯ੍ਯ ਰਖੇਣ ਗੋਪਾਲਹ ਨਾਨਕ ਰੋਮ ਨ ਛੇਦ੍ਯ੍ਯਤੇ ॥੬॥

Marigī pekẖanṯ baḏẖik par▫hāreṇ lakẖ▫y āvḏẖah.  Aho jas▫y rakẖeṇ gopālah Nānak rom na cẖẖed▫yṯe. ||6||

 

(Badhik) the hunter (peykhant) sees (mrigi = female deer) a deer and (lakhya = sees) takes aim with (aavdhah) the weapon (prahaaeyn) to kill. But not (rom) a hair is (chheydyatey = pierced) hurt, of one (jasya) who (aho) is (rakheyn) protected by (gopaalah = sustainer of the world) the Almighty, i.e. there are temptations all round, but one who has God in mind, does not succumb to them. 6.

 

ਬਹੁ ਜਤਨ ਕਰਤਾ ਬਲਵੰਤ ਕਾਰੀ ਸੇਵੰਤ ਸੂਰਾ ਚਤੁਰ ਦਿਸਹ ॥ ਬਿਖਮ ਥਾਨ ਬਸੰਤ ਊਚਹ ਨਹ ਸਿਮਰੰਤ ਮਰਣੰ ਕਦਾਂਚਹ ॥ ਹੋਵੰਤਿ ਆਗਿਆ ਭਗਵਾਨ ਪੁਰਖਹ ਨਾਨਕ ਕੀਟੀ ਸਾਸ ਅਕਰਖਤੇ ॥੭॥

Baho jaṯan karṯā balvanṯ kārī sevanṯ sūrā cẖaṯur ḏisah.  Bikẖam thān basanṯ ūcẖah nah simranṯ marṇaʼn kaḏāʼncẖėh.   Hovanṯ āgi▫ā bẖagvān pukẖah Nānak kītī sās akarkẖaṯe. ||7||

 

One (karta) takes (bahu) numerous (jatan = efforts) measures to protect the self; is (balvat kaari) powerful and (soora) warriors (seyvant = serve) protect him on (chatur = four, disah = directions) all sides; (basant) lives at a (bikham = difficult) hard-to-reach (thaan) place and (nah) does not (kadaanchah) ever (simrant) think of (marna’n) death.

But when (aagiaa) orders of (purkhah) the great (bhagvaan) Almighty (hovant-i) are issued, (keetti) an ant (akarkhatey) pulls out (saas = breaths) life out of him, says fifth Nanak. 7.

 

ਸਬਦੰ ਰਤੰ ਹਿਤੰ ਮਇਆ ਕੀਰਤੰ ਕਲੀ ਕਰਮ ਕ੍ਰਿਤੁਆ ॥ ਮਿਟੰਤਿ ਤਤ੍ਰਾਗਤ ਭਰਮ ਮੋਹੰ ॥ ਭਗਵਾਨ ਰਮਣੰ ਸਰਬਤ੍ਰ ਥਾਨ੍ਯ੍ਯਿੰ ॥

Sabḏaʼn raṯaʼn hiṯaʼn ma▫i▫ā kīrṯaʼn kalī karam kriṯu▫ā.  Mitanṯ ṯaṯrāgaṯ bẖaram mohaʼn.  Bẖagvān ramṇaʼn sarbaṯar thāni▫yaʼn.

 

(Karam) actions (krituaa) to do in (kali/Kalyug) age of conflicts, i.e. with temptations trying to entice, is (rat-n) being imbued (hita’n) with love for (sabad’n) the word, i.e. obedience to Divine commands, (maiaa) kindness/compassion, and (keert’n) praising and emulating Divine virtues. Then (bharam) wandering caused by (moha’n) attachment to the world-play (tatragat = that came) which enter the mind (mittant) are effaced; (bhagvaan) the Almighty (ramn’n) is present at (sarbatr) all (thaaniya’n) places, i.e. invoke the Almighty all the time.

 

ਦ੍ਰਿਸਟ ਤੁਯੰ ਅਮੋਘ ਦਰਸਨੰ ਬਸੰਤ ਸਾਧ ਰਸਨਾ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰੇ ਨਾਨਕ ਪ੍ਰਿਅੰ ਜਾਪੁ ਜਪਨਾ ॥੮॥

Ḏarisat ṯu▫yaʼn amogẖ ḏarsanaʼn basanṯ sāḏẖ rasnā.  Har har har hare Nānak pari▫aʼn jāp japnā. ||8||

 

You (basant) dwell on (rasna) tongue of, i.e. are invoked by, (saadh) the saints everywhere; (tuy’n) Your (dristt) sight of grace and (darsana’n) vision are (amogh) unfailing, i.e. You never fail the devotees.

Fifth Nanak, i.e. the devotees (japna) remember and obey (jaap-u = what is to be remembered) Naam/commands of (pria’n) the Beloved (harey) the Almighty (har-i = God – thrice) in thought, word and deed. 8.

 

ਘਟੰਤ ਰੂਪੰ ਘਟੰਤ ਦੀਪੰ ਘਟੰਤ ਰਵਿ ਸਸੀਅਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ਗਗਨੰ ॥ ਘਟੰਤ ਬਸੁਧਾ ਗਿਰਿ ਤਰ ਸਿਖੰਡੰ ॥

Gẖatanṯ rūpaʼn gẖatanṯ dīpaʼn gẖatanṯ rav sasī▫ar nakẖ▫yaṯar gaganaʼn.  Gẖatanṯ basuḏẖā gir ṯar sikẖaʼndaʼn.

 

The life-span of (roopa’n) one’s good looks (ghattant) keeps reducing as does that of (deepa’n = islands) the land, (rav-i) sun, (saseear) moon (nakhytr) stars and (gagana’n) sky. Life-span of (basudhaa) the earth with (sikhandda’n = tall) high (gir-i) mountains and (tar) trees (ghattant) keeps reducing.

 

ਘਟੰਤ ਲਲਨਾ ਸੁਤ ਭ੍ਰਾਤ ਹੀਤੰ ॥ ਘਟੰਤ ਕਨਿਕ ਮਾਨਿਕ ਮਾਇਆ ਸ੍ਵਰੂਪੰ ॥

Gẖatanṯ lalnā suṯ bẖarāṯ hīṯaʼn.  Gẖatanṯ kanik mānik mā▫i▫ā savrūpaʼn.

 

Life span with (lalna) the spouse, (sut = sons) children, (bhraat = brothers) siblings and (heeta’n) dear one (ghattant) keeps reducing. Life with all (svaroopa’n) forms of (maaiaa) wealth like (kanik) gold, (maanik) precious stones keeps reducing, i.e. association with the beautiful body, relatives and wealth keeps reducing and ends with death.

 

ਨਹ ਘਟੰਤ ਕੇਵਲ ਗੋਪਾਲ ਅਚੁਤ ॥ ਅਸਥਿਰੰ ਨਾਨਕ ਸਾਧ ਜਨ ॥੯॥

Nah gẖatanṯ keval gopāl acẖuṯ.   Asthiraʼn Nānak sāḏẖ jan. ||9||

 

(Keyval) only association with (achut = not falling) the Eternal (gopaal = sustainer of the world) Almighty does not reduce, i.e. God is with us even after death; that is why (saadh = saint, jan = people) the devotees are (asthira’n) steadfast in devotion to the Almighty, says fifth Nanak. 9.

 

ਨਹ ਬਿਲੰਬ ਧਰਮੰ ਬਿਲੰਬ ਪਾਪੰ ॥ ਦ੍ਰਿੜੰਤ ਨਾਮੰ ਤਜੰਤ ਲੋਭੰ ॥ ਸਰਣਿ ਸੰਤੰ ਕਿਲਬਿਖ ਨਾਸੰ ਪ੍ਰਾਪਤੰ ਧਰਮ ਲਖ੍ਯ੍ਯਿਣ ॥ ਨਾਨਕ ਜਿਹ ਸੁਪ੍ਰਸੰਨ ਮਾਧਵਹ ॥੧੦॥

Nah bilamb ḏẖarmaʼn bilamb pāpaʼn.   Ḏariṛ▫āʼnṯ nāmaʼn ṯajanṯ lobẖaʼn.  Saraṇ sanṯaʼn kilbikẖ nāsaʼn parāpṯaʼn ḏẖaram lakẖ▫yiṇ.  Nānak jih suparsan māḏẖvah. ||10||

 

(Nah) not to (bilamb) delay carrying out one’s (dharm-n) duties, (bilamb) delaying, i.e. avoiding, (paapa’n) transgressions. (Drirrant) being firmly committed to obey (naama’n) Naam/Divine commands; (tajant) giving up (lobh’n) greed – of material possessions.

(Naasa’n = destroy) giving up (kilbikh) transgressions (saran-i = in sanctuary) with guidance (santa’n) of the devotees, and (praapata’n) attaining (lakhiyan = signs) attributes of (dharam) righteous-ness. These are (praapta’n = received) imbibed by one (jih) on whom (maadhvah = husband of maaiaa) the Almighty (suprasann) is well pleased, i.e. with the Almighty motivating from within, says fifth Nanak. 10.

 

ਮਿਰਤ ਮੋਹੰ ਅਲਪ ਬੁਧ੍ਯ੍ਯੰ ਰਚੰਤਿ ਬਨਿਤਾ ਬਿਨੋਦ ਸਾਹੰ ॥ ਜੌਬਨ ਬਹਿਕ੍ਰਮ ਕਨਿਕ ਕੁੰਡਲਹ ॥ ਬਚਿਤ੍ਰ ਮੰਦਿਰ ਸੋਭੰਤਿ ਬਸਤ੍ਰਾ ਇਤ੍ਯ੍ਯੰਤ ਮਾਇਆ ਬ੍ਯ੍ਯਾਪਿਤੰ ॥

Miraṯ mohaʼn alap buḏẖ▫yaʼn racẖanṯ baniṯā binoḏ sāhaʼn.   Jouban bahikaram kanik kundlah.   Bacẖiṯar manḏir sobẖanṯ basṯarā iṯ▫yanṯ mā▫i▫ā bi▫yāpiṯaʼn.

 

The human being of (alap) little (budhy-n) intellect (rachant-i) remains engrossed in (moha’n) attachment to (binod) pleasures of (mirat = abode of perishable) the world (saah-n/sahit) with (banita = spouse) family; with (bahikrm) the period of (jouban = youth) physical beauty and strength, and (kanik) gold (kunddlah) ear-rings/ornaments.

Also with (sobhant-i) beautiful (bachitr = strange) unique (mandir) mansions and (bastra) dresses, s/he (byaapit-n) remains engrossed in (itynt) so much of (maaiaa) the world-play

 

ਹੇ ਅਚੁਤ ਸਰਣਿ ਸੰਤ ਨਾਨਕ ਭੋ ਭਗਵਾਨਏ ਨਮਹ ॥੧੧॥

He acẖuṯ saraṇ sanṯ Nānak bẖo bẖagvāna▫e namah. ||11||

 

(Hey) o (achut = infallible) eternal, (bho) o (bhagvaanaey) Almighty, (sant) the devotees place themselves in Your (sarn-n = sanctuary) care and (namah) pay obeisance, submits fifth Nanak. 11.

 

ਜਨਮੰ ਤ ਮਰਣੰ ਹਰਖੰ ਤ ਸੋਗੰ ਭੋਗੰ ਤ ਰੋਗੰ ॥ ਊਚੰ ਤ ਨੀਚੰ ਨਾਨ੍ਹ੍ਹਾ ਸੁ ਮੂਚੰ ॥

Janmaʼn ṯa marṇaʼn harkẖaʼn ṯa sogaʼn bẖogaʼn ṯa rogaʼn.   Ūncẖaʼn ṯa nīcẖaʼn nānĥā so mūcẖaʼn.

 

It is the play of the Creator that: One (janma’n) is born (ta) then s/he has to (marna’n) die, if there is (harkha’n) joy so is (sog-n) sorrow, if there are (bhoga’n) pleasures so are (roga’n) illnesses/griefs. If there are (ooch’n) the high there are also (neecha’n) the lowly; one who is (naanhaa) small (su) that becomes (mooch’n) great, i.e. humility keeps one steady.

 

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ਰਾਜੰ ਤ ਮਾਨੰ ਅਭਿਮਾਨੰ ਤ ਹੀਨੰ ॥ ਪ੍ਰਵਿਰਤਿ ਮਾਰਗੰ ਵਰਤੰਤਿ ਬਿਨਾਸਨੰ ॥ ਗੋਬਿੰਦ ਭਜਨ ਸਾਧ ਸੰਗੇਣ ਅਸਥਿਰੰ ਨਾਨਕ ਭਗਵੰਤ ਭਜਨਾਸਨੰ ॥੧੨॥

Rājaʼn ṯa mānaʼn abẖimānaʼn ṯa hīnaʼn. Parviraṯ mārgaʼn varṯanṯ bināsanaʼn.  Gobinḏ bẖajan sāḏẖ sangeṇ asthiraʼn Nānak bẖagvanṯ bẖajnāsnaʼn. ||12||

 

If there (raaja’n = rule) status, then there is (maana’n) honour, (abhimaan) pride leads to (heena’n) deprivation of honour. One who (vartant-i) conducts the self on (maarga’n) the path (pravirt-i) of worldly pursuits (binaasna’n) is destroyed, i.e. attachment to the world-play ends on death.

(Bhjan) remembrance and praise of (gobind = master of the world) the Almighty in (sangeyn) company of (saadh) the saints/seekers and (bhajanaasna’n – bhajan = remembrance/invocation + aasna’n = seat) remembrance and obedience to (bhgvant) the Almighty is (asthira’n/sthir) permanent – this accompanies the soul on death and helps unite with the Almighty, says fifth Nanak. 12.