SGGS pp 581-582 Vaddhans M: 1, Chhants 4-5 of 5.

 

Note: This is fourth of the five Shabads titled Alaahneeaa which people sing as songs of sorrow on death. Guru Nanak has given these as guide to reflect on the realities of all-pervasive nature of the Almighty and consider birth in the world as a stage in journey of the soul, and death the natural culmination.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਜਿਨਿ ਜਗੁ ਸਿਰਜਿ ਸਮਾਇਆ ਸੋ ਸਾਹਿਬੁ ਕੁਦਰਤਿ ਜਾਣੋਵਾ ॥ ਸਚੜਾ ਦੂਰਿ ਨ ਭਾਲੀਐ ਘਟਿ ਘਟਿ ਸਬਦੁ ਪਛਾਣੋਵਾ ॥
vad▫hans mėhlā 1.  Jin jag siraj samā▫i▫ā so sāhib kuḏraṯ jāṇovā.  Sacẖṛā ḏūr na bẖālī▫ai gẖat gẖat sabaḏ pacẖẖāṇovā.

 

Composition of the first Guru in Raga Vaddhans. (Sahib-u) the Master (jin-i) who (sirj-i) created (jag-u) the world and (samaaia) is present in it, (so) that Master is (jaanova) known (kudrat-i) through nature.

We should not (bhaaleeai) search for (sachrra) the Eternal Master (door-i = far) outside, IT (pachhaanova = recognized) is present as (sabad-u = Word) Divine commands (ghatt-i ghatt-i) in every mind – is known when we give up ego from the mind and delve within.

 

ਸਚੁ ਸਬਦੁ ਪਛਾਣਹੁ ਦੂਰਿ ਨ ਜਾਣਹੁ ਜਿਨਿ ਏਹ ਰਚਨਾ ਰਾਚੀ ॥ ਨਾਮੁ ਧਿਆਏ ਤਾ ਸੁਖੁ ਪਾਏ ਬਿਨੁ ਨਾਵੈ ਪਿੜ ਕਾਚੀ ॥

Sacẖ sabaḏ pacẖẖāṇhu ḏūr na jāṇhu jin eh racẖnā rācẖī.  Nām ḏẖi▫ā▫e ṯā sukẖ pā▫e bin nāvai piṛ kācẖī.

 

Do not (kaanhu = know) consider (sach-u) the Eternal Creator, (jin-i) who (raachi) created (eyh) this (rachna = creation) universe, to be (door-i = far) outside somewhere; but (pachhaanh-u) recognise IT within by understanding IT’s (sach-u) eternal (sabad-u) commands.

If one (dhiaaey) contemplates (naam-u) virtues and commands of the Almighty, (taa) then s/he (paaey) obtains (sukh-u) peace; (bin-u) without (naavai) Naam, one is (kaachi = half-baked) unprepared for (pirr) the game of life – and indulges in only pretense or rituals and does not get peace.

 

ਜਿਨਿ ਥਾਪੀ ਬਿਧਿ ਜਾਣੈ ਸੋਈ ਕਿਆ ਕੋ ਕਹੈ ਵਖਾਣੋ ॥ ਜਿਨਿ ਜਗੁ ਥਾਪਿ ਵਤਾਇਆ ਜਾਲੋ ਸੋ ਸਾਹਿਬੁ ਪਰਵਾਣੋ ॥੧॥

Jin thāpī biḏẖ jāṇai so▫ī ki▫ā ko kahai vakẖāṇo.  Jin jag thāp vaṯā▫i▫ā jālo so sāhib parvāṇo. ||1||

 

The Creator who (thaapee) created the universe (jaanai) knows (bidh-i = method) how every entity in it is to function; (kia) what can (ko) anyone (kahai vakhaano) talk about it, i.e. no one else knows.

We should (parvaano = accept) acknowledge (so) that (sahib-u) the Master (jin-i) who (thaap-i) established (jag-u) the world and also (vataaia) spread (jaalo) the net – of temptations which the human beings need to guard against.

 

ਬਾਬਾ ਆਇਆ ਹੈ ਉਠਿ ਚਲਣਾ ਅਧ ਪੰਧੈ ਹੈ ਸੰਸਾਰੋਵਾ ॥ ਸਿਰਿ ਸਿਰਿ ਸਚੜੈ ਲਿਖਿਆ ਦੁਖੁ ਸੁਖੁ ਪੁਰਬਿ ਵੀਚਾਰੋਵਾ ॥

Bābā ā▫i▫ā hai uṯẖ cẖalṇā aḏẖ panḏẖai hai sansārovā.  Sir sir sacẖṛai likẖi▫ā ḏukẖ sukẖ purab vīcẖārovā.

 

O (baaba) people, a creature (aaia hai = has come) comes to the world as a traveller and (utth-i chalna = get up and go) has to leave; (sansaarova) the world is a (adh pandhai) half-way staging point.

(Veechaarova) considering (purab-i) past deeds, (sachrrai) the Eternal Master (likhiaa) has written – their consequences – (sir-i sir-i = on every head) in the destiny of everyone, as to who is to experience (dukh-u) distress or (sukh-u) comfort.

 

ਦੁਖੁ ਸੁਖੁ ਦੀਆ ਜੇਹਾ ਕੀਆ ਸੋ ਨਿਬਹੈ ਜੀਅ ਨਾਲੇ ॥ ਜੇਹੇ ਕਰਮ ਕਰਾਏ ਕਰਤਾ ਦੂਜੀ ਕਾਰ ਨ ਭਾਲੇ ॥

Ḏukẖ sukẖ ḏī▫ā jehā kī▫ā so nibhai jī▫a nāle.  Jehe karam karā▫e karṯā ḏūjī kār na bẖāle.

 

(Dukh-u) distress or (sukh-u) peace/comfort is (deeaa) given based on (jeyhaa) how one (keeaa) has acted; and (so) that (nib-hai = lasts) goes (naaley) with (jeea) the soul – birth after birth.

Deeds are not under control of the mortal; (jeyhey) whatever type of (karam) deeds/role (karta) the Creator (karaaey) causes to do/allots, one should comply and not (bhaaley) seek to (kaar) do (doojee = other) anything else – in violation of Divine commands in life.

 

ਆਪਿ ਨਿਰਾਲਮੁ ਧੰਧੈ ਬਾਧੀ ਕਰਿ ਹੁਕਮੁ ਛਡਾਵਣਹਾਰੋ ॥ ਅਜੁ ਕਲਿ ਕਰਦਿਆ ਕਾਲੁ ਬਿਆਪੈ ਦੂਜੈ ਭਾਇ ਵਿਕਾਰੋ ॥੨॥

Āp nirālam ḏẖanḏẖai bāḏẖī kar hukam cẖẖadāvaṇhāro.  Aj kal karḏi▫ā kāl bi▫āpai ḏūjai bẖā▫e vikāro. ||2||

 

The Almighty (baandhee) has bound the creatures to (dhandhai = jobs/roles) the allotted roles but (aap-i) IT-self is (niraalam-u = separate) unattached/untouched by the world-play; the Almighty (chhaddaavanhaaro) emancipates (kar-i) by passing (hukam-u) commands, i.e. break their attachment to the world-play when they show inclination.

The mortal (kardiaa = saying) keeps postponing – compliance of Divine commands – by saying (aj-u = today) every day that s/he would start (kal-i) tomorrow, i.e. keeps postponing; and engages in (doojai = second) other (bhaaey = love) pursuits, remains caught in (vikaaro) vices and never does, and (kaal-u) death (biaapai = happens) comes. 2.

 

ਜਮ ਮਾਰਗ ਪੰਥੁ ਨ ਸੁਝਈ ਉਝੜੁ ਅੰਧ ਗੁਬਾਰੋਵਾ ॥ ਨਾ ਜਲੁ ਲੇਫ ਤੁਲਾਈਆ ਨਾ ਭੋਜਨ ਪਰਕਾਰੋਵਾ ॥

Jam mārag panth na sujẖ▫ī ujẖaṛ anḏẖ gubārovā.  Nā jal lef ṯulā▫ī▫ā nā bẖojan parkārovā.

 

One who remains caught in vices, his/her soul is taken by (jam) the metaphoric agent of Divine justice – equivalent to police; that (maarag panth-u) path is (ujharr-u) uninhabited and (andh gubaarova) pitch dark, i.e. the soul is lost and cannot (sujhaee) sees anything.

The soul goes through hardship and there are no items of comfort to which one was attached to in life, like; (jal-u) water, (leyph) quilts, (tulaaeeaa) mattresses nor (bhojan) food of various (parkaarova) types.

 

ਭੋਜਨ ਭਾਉ ਨ ਠੰਢਾ ਪਾਣੀ ਨਾ ਕਾਪੜੁ ਸੀਗਾਰੋ ॥ ਗਲਿ ਸੰਗਲੁ ਸਿਰਿ ਮਾਰੇ ਊਭੌ ਨਾ ਦੀਸੈ ਘਰ ਬਾਰੋ ॥

Bẖojan bẖā▫o na ṯẖandẖā pāṇī nā kāpaṛ sīgāro.  Gal sangal sir māre ūbẖou nā ḏīsai gẖar bāro.  

 

There is no (bhaau) love, (bhojan) food or (tthandda) cold (paanee) water, nor items of (kaaparr-u) clothing or (seegaaro) makeup.

Instead, the metaphoric agent of Divine justice (oobhao) standing (sir-i) over the head puts (sangal-u) a chain (gal-i) round the neck and (maarey) strikes; (ghar baaro) residence/belongings are not (deesai) seen, i.e. the soul has nowhere to go.

 

ਇਬ ਕੇ ਰਾਹੇ ਜੰਮਨਿ ਨਾਹੀ ਪਛੁਤਾਣੇ ਸਿਰਿ ਭਾਰੋ ॥ ਬਿਨੁ ਸਾਚੇ ਕੋ ਬੇਲੀ ਨਾਹੀ ਸਾਚਾ ਏਹੁ ਬੀਚਾਰੋ ॥ ੩॥

Ib ke rāhe jamman nāhī pacẖẖuṯāṇe sir bẖāro.  Bin sācẖe ko belī nāhī sācẖā ehu bīcẖāro. ||3||

 

Any seeds (raahey) sown (ib key) at this time do not (jamman-i) sprout, i.e. no amends can be made at this stage, and one (pachhutaaney) repents for carrying (bhaaro) the load of wrong-doings (sir-i) on the head, i.e. faces consequences of transgressions or good deeds.

There is (ko naahee = not any) no (beylee) friend (bin-u) except (saachey) the Eternal Master, i.e. nothing helps except having complied with Naam/Divine commands in life; (ehu) this is (saacha = true) the right (beechaaro) thinking – to guide in life. 3.

 

ਬਾਬਾ ਰੋਵਹਿ ਰਵਹਿ ਸੁ ਜਾਣੀਅਹਿ ਮਿਲਿ ਰੋਵੈ ਗੁਣ ਸਾਰੇਵਾ ॥ ਰੋਵੈ ਮਾਇਆ ਮੁਠੜੀ ਧੰਧੜਾ ਰੋਵਣਹਾਰੇਵਾ ॥

Bābā rovėh ravėh so jāṇī▫ahi mil rovai guṇ sārevā.  Rovai mā▫i▫ā muṯẖ▫ṛī ḏẖanḏẖ▫ṛā rovaṇhārevā.

 

O (baaba) people, we should (jaaneeah-i) consider that (s-u) those people truly (rovah-i = weep) miss the Master who (ravah-i) remember and (rovai = weep) yearn for IT while (saareyva) remembering and praising (gun) virtues of the Master.

Those (mutthrree = cheated) who fall prey to temptations in (maaia) the world-play, (rovanhaareyva) weep (dhandhrra = pursuits) thinking how their personal interests are affected by someone’s death.

 

ਧੰਧਾ ਰੋਵੈ ਮੈਲੁ ਨ ਧੋਵੈ ਸੁਪਨੰਤਰੁ ਸੰਸਾਰੋ ॥ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮੈ ਭੂਲੈ ਝੂਠਿ ਮੁਠੀ ਅਹੰਕਾਰੋ ॥

Ḏẖanḏẖā rovai mail na ḏẖovai supnanṯar sansāro.  Ji▫o bājīgar bẖarmai bẖūlai jẖūṯẖ muṯẖī ahankāro.

 

One who does not (dhovai) wash off (mail-u) the dirt – of attachment to the world-play – (rovai) weeps thinking of (dhandha) material interests, not realizing that (sansaaro) the world is transitory (supnantar-u) like a dream – and everything shall be left behind.

(Jio) the way (baajeegar) a magician (bharmai) deludes and (bhoolai) misleads the onlookers, the humankind is (mutthee = cheated) led astray by (ahankaaro) vanity – they do not obey Divine commands.

 

ਆਪੇ ਮਾਰਗਿ ਪਾਵਣਹਾਰਾ ਆਪੇ ਕਰਮ ਕਮਾਏ ॥ ਨਾਮਿ ਰਤੇ ਗੁਰਿ ਪੂਰੈ ਰਾਖੇ ਨਾਨਕ ਸਹਜਿ ਸੁਭਾਏ ॥੪॥੪॥

Āpe mārag pāvaṇhārā āpe karam kamā▫e.  Nām raṯe gur pūrai rākẖe Nānak sahj subẖā▫e. ||4||4||

 

The Almighty (aapey) IT-self (paavanhaara) puts the creatures, who show inclination, (maraag-i) on the given path and, being within them, (aapey) IT-self (kamaaey) does (karam) the deeds.

Those (ratey) imbued (naam-i) with virtues and commands of the Master, (sahj-i subhaaey) intuitively seek the guru, and are (raakhey) saved by following the teachings of – (poorai) the perfect (gur-i) guru, says Nanak. 4. 4.

 

———————————

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਬਾਬਾ ਆਇਆ ਹੈ ਉਠਿ ਚਲਣਾ ਇਹੁ ਜਗੁ ਝੂਠੁ ਪਸਾਰੋਵਾ ॥ ਸਚਾ ਘਰੁ ਸਚੜੈ ਸੇਵੀਐ ਸਚੁ ਖਰਾ ਸਚਿਆਰੋਵਾ ॥

vad▫hans mėhlā 1.  Bābā ā▫i▫ā hai uṯẖ cẖalṇā ih jag jẖūṯẖ pasārovā.  Sacẖā gẖar sacẖṛai sevī▫ai sacẖ kẖarā sacẖi▫ārovā.

 

Composition of the first Guru in Raga Vaddhans. O (baaba) people, whosoever has (aaiaa = come) been born (utth-i chalna = get up and leave) shall depart; (pasaarova = expanse) existence in (ih-u) this (jag-u) world is (jhootth-u = false/impermanent) transitory.

(Sachaa = true) the permanent (ghar-u) home – union with the Creator – is obtained (seyveeai = serving) by obedience to commands (sachrrai) of the Eternal Master; (sach-u) the Eternal is (kharaa) the absolute (sachiaarova) Truth.

 

ਕੂੜਿ ਲਬਿ ਜਾਂ ਥਾਇ ਨ ਪਾਸੀ ਅਗੈ ਲਹੈ ਨ ਠਾਓ ॥ ਅੰਤਰਿ ਆਉ ਨ ਬੈਸਹੁ ਕਹੀਐ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਓ ॥

Kūṛ lab jāʼn thā▫e na pāsī agai lahai na ṯẖā▫o.  Anṯar ā▫o na baishu kahī▫ai ji▫o suñai gẖar kā▫o.

 

(Jaa’n) if one indulges (koorr-i) in falsehood or (lab-i) possessive-ness – s/he shall neither (paasee) find (thaaey = place) acceptance in the world, nor (lahai) obtain (tthaau) a place (agai) ahead – with the Creator.

None (kaheeai) asks to (aau) come (anatar-i) in and (baisah-u = sit) take a seat; (jio) like (kaau) a crow gets nothing from (sunjnai) an empty (ghar-i) house – the soul is not admitted for union with the Creator.

 

ਜੰਮਣੁ ਮਰਣੁ ਵਡਾ ਵੇਛੋੜਾ ਬਿਨਸੈ ਜਗੁ ਸਬਾਏ ॥ ਲਬਿ ਧੰਧੈ ਮਾਇਆ ਜਗਤੁ ਭੁਲਾਇਆ ਕਾਲੁ ਖੜਾ ਰੂਆਏ ॥੧॥

Jamaṇ maraṇ vadā vecẖẖoṛā binsai jag sabā▫e.  Lab ḏẖanḏẖai mā▫i▫ā jagaṯ bẖulā▫i▫ā kāl kẖaṛā rū▫ā▫e. ||1||

 

One caught in falsehood gets (vaddaa = big) long (veychhorra) separation from the Creator and remains in cycles of (jaman-u) births and (maran-u) deaths; (sabaaey) all creatures of (jag-u) the world (binsai = perish) suffer this.

(Lab-i) being possessive, (dhandhai) material pursuits and temptations in (maaiaa) the world-play (bhulaaia) mislead creatures of (jagat-u) the world; (kaal-u) the messenger of death (kharra) standing over the head punishes and (rooaaey) causes them to wail. 1.

 

Page 582

 

ਬਾਬਾ ਆਵਹੁ ਭਾਈਹੋ ਗਲਿ ਮਿਲਹ ਮਿਲਿ ਮਿਲਿ ਦੇਹ ਆਸੀਸਾ ਹੇ ॥ ਬਾਬਾ ਸਚੜਾ ਮੇਲੁ ਨ ਚੁਕਈ ਪ੍ਰੀਤਮ ਕੀਆ ਦੇਹ ਅਸੀਸਾ ਹੇ ॥

Bābā āvhu bẖā▫īho gal milah mil mil ḏeh āsīsā he.  Bābā sacẖṛā mel na cẖuk▫ī parīṯam kī▫ā ḏeh asīsā he.

 

O (baaba) people, (aavh-u) come my (bhaaeeho) brethren; let us (gal-i milah-i = embrace) get together and (mil-i mil-i) together (deyh) give (aseesa) blessings to one another.

O people, please give me (aseesa) blessings (keeaa) of (preetam) the Beloved that my (sachrra) permanent/lasting (meyl-u) union with Master is not (chukaee) impeded.

 

ਆਸੀਸਾ ਦੇਵਹੋ ਭਗਤਿ ਕਰੇਵਹੋ ਮਿਲਿਆ ਕਾ ਕਿਆ ਮੇਲੋ ॥ ਇਕਿ ਭੂਲੇ ਨਾਵਹੁ ਥੇਹਹੁ ਥਾਵਹੁ ਗੁਰ ਸਬਦੀ ਸਚੁ ਖੇਲੋ ॥

Āsīsā ḏevho bẖagaṯ karevho mili▫ā kā ki▫ā melo.  Ik bẖūle nāvhu thehhu thāvhu gur sabḏī sacẖ kẖelo.

 

Please (aseesa deyvhu) bless that I (kareyvhu = do) engage (bhagat-i) in devotion; (kiaa) how can, i.e. there is no need, to (meylo) cause those to meet the Master who are (miliaa) already united/absorbed, i.e. who remember the Master.

There are (ik-i) some who (bhooley) are oblivious (naavh-u) of Divine virtues and commands, and hence (theyvh-u thaavh-u = the place) from the Almighty; please advise them to (kheylo) play the game of (sach-u) truth, i.e. live by Divine virtues and commands, (sabdee = with the word) with guidance of (gur) the guru.

 

ਜਮ ਮਾਰਗਿ ਨਹੀ ਜਾਣਾ ਸਬਦਿ ਸਮਾਣਾ ਜੁਗਿ ਜੁਗਿ ਸਾਚੈ ਵੇਸੇ ॥ ਸਾਜਨ ਸੈਣ ਮਿਲਹੁ ਸੰਜੋਗੀ ਗੁਰ ਮਿਲਿ ਖੋਲੇ ਫਾਸੇ ॥੨॥

Jam mārag nahī jāṇā sabaḏ samāṇā jug jug sācẖai vese.  Sājan saiṇ milhu sanjogī gur mil kẖole fāse. ||2||

 

One who lives by Divine virtues and commands does not have to (jaana) go (maarag-i) on the path of, i.e. is not detained by, (jam) Divine justice; (sabad-i) by following the guru’s teachings, s/he (jug-i jug-i = age after age) ever (samaana) remains absorbed in the Almighty, (saachai veysai = permanent garb) the Eternal Master.

One (milh-u) meets (saajan sain) friends – the holy congregation (sanjogee) if it is so destined; there, one (mil-i) finds (gur) the guru, i.e. becomes aware of the guru’s teachings and thus (kholey = opens) obviates (phaasey) the noose of Jam, overcomes vices and not taken by Divine justice. 2.

 

ਬਾਬਾ ਨਾਂਗੜਾ ਆਇਆ ਜਗ ਮਹਿ ਦੁਖੁ ਸੁਖੁ ਲੇਖੁ ਲਿਖਾਇਆ ॥ ਲਿਖਿਅੜਾ ਸਾਹਾ ਨਾ ਟਲੈ ਜੇਹੜਾ ਪੁਰਬਿ ਕਮਾਇਆ ॥

Bābā nāʼngṛā ā▫i▫ā jag mėh ḏukẖ sukẖ lekẖ likẖā▫i▫ā.  Likẖi▫aṛā sāhā nā talai jehṛā purab kamā▫i▫ā.

 

O people, one (aaia =comes) is born (naangarra) naked (mah-i) in (jag) the world bringing with him/her (leykh-u = account) what (dukh-u) grief and (sukh-u) comfort one is to face, (likhaaia) duly written – based on past deeds.

(Likhiarra = written) the preordained (saaha = ordained moment) ordained time of death cannot (ttalai) be put off/avoided; one faces consequences of (jeyhrra) whatever (kamaa) deeds have been done (purab-i) in the past.

 

ਬਹਿ ਸਾਚੈ ਲਿਖਿਆ ਅੰਮ੍ਰਿਤੁ ਬਿਖਿਆ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥ ਕਾਮਣਿਆਰੀ ਕਾਮਣ ਪਾਏ ਬਹੁ ਰੰਗੀ ਗਲਿ ਤਾਗਾ ॥

Bahi sācẖai likẖi▫ā amriṯ bikẖi▫ā jiṯ lā▫i▫ā ṯiṯ lāgā.  Kamaṇi▫ārī kāmaṇ pā▫e baho rangī gal ṯāgā.

 

(Bah-i) sitting down, i.e. after due consideration, (saachai) the Eternal Master (likhia) writes whether the mortal is to live by (amrit-u) Naam i.e. Divine virtues or (bikhiaa) vices; (jit-u) whatever task the mortal is (laaia) put, in (tit-u) that s/he (laaga) engages.

(Kaamaniaaree = magician) the enticer (kaaman = woman, maaia) world-play (paaey) puts (bah-u rangee) multi-coloured (taaga) thread (gal-i) round the neck – like the sorcerer does, i.e. the world-play tempts in many ways.

 

ਹੋਛੀ ਮਤਿ ਭਇਆ ਮਨੁ ਹੋਛਾ ਗੁੜੁ ਸਾ ਮਖੀ ਖਾਇਆ ॥ ਨਾ ਮਰਜਾਦੁ ਆਇਆ ਕਲਿ ਭੀਤਰਿ ਨਾਂਗੋ ਬੰਧਿ ਚਲਾਇਆ ॥੩॥

Hocẖẖī maṯ bẖa▫i▫ā man hocẖẖā guṛ sā makẖī kẖā▫i▫ā.  Nā marjāḏ ā▫i▫ā kal bẖīṯar nāʼngo banḏẖ cẖalā▫i▫ā. ||3||

 

One who has (hochhee = of no value) virtue-less (mat-i) thinking – under influence of past deeds – his/her (man-u) mind remains (hochha) devoid of virtues; s/he (khaaia) eats (gurr-u) molasses (sa) like (makhee) the fly which gets stuck in it and dies, i.e. one gets so deeply entangled in the temptations that s/he cannot extricate.

The mortal (aaia = came) is born (na marjaad-u = against code of social conduct) naked (bhaatar-i) in (kal-i = this age when people do not go about naked) the world, (bandh-i) is bound by the Jam and (chalaaia = driven) sent back (naango) naked, i.e. does not benefit from human birth to comply with Naam/Divine commands. 3.

 

ਬਾਬਾ ਰੋਵਹੁ ਜੇ ਕਿਸੈ ਰੋਵਣਾ ਜਾਨੀਅੜਾ ਬੰਧਿ ਪਠਾਇਆ ਹੈ ॥ ਲਿਖਿਅੜਾ ਲੇਖੁ ਨ ਮੇਟੀਐ ਦਰਿ ਹਾਕਾਰੜਾ ਆਇਆ ਹੈ ॥

Bābā rovhu je kisai rovṇā jānī▫aṛā banḏẖ paṯẖā▫i▫ā hai.  Likẖi▫aṛā lekẖ na metī▫ai ḏar hākāraṛā ā▫i▫ā hai.

 

(Baaba) o people, (rovh-0u) weep (jey) if (kisai) someone (rovna) wants to weep because (jaaneearra) a beloved (bandh-i) has been bound and (patthaaia) sent – death cannot be avoided.

But please understand that; whatever (leykh-u = writing) command of the Almighty (likhiarra = written) has been given, it cannot (meytteeai) be erased; this (haakaararra) call of death (aaia) came (dar-i) from the court of the Almighty – and cannot be violated.

 

ਹਾਕਾਰਾ ਆਇਆ ਜਾ ਤਿਸੁ ਭਾਇਆ ਰੁੰਨੇ ਰੋਵਣਹਾਰੇ ॥ ਪੁਤ ਭਾਈ ਭਾਤੀਜੇ ਰੋਵਹਿ ਪ੍ਰੀਤਮ ਅਤਿ ਪਿਆਰੇ ॥

Hākārā ā▫i▫ā jā ṯis bẖā▫i▫ā runne rovaṇhāre.  Puṯ bẖā▫ī bẖāṯīje rovėh parīṯam aṯ pi▫āre.

 

(Haakaara) the call (aaia) came (ja) when (bhaaia) approved by (tis-u = that) the Almighty; those who (rovanhaarey) have to weep, i.e. those who do not submit to God’s will, they (runey) weep.

(Put = sons) children, (bhaaee = brothers) siblings, (bhaateejey = nephews) relatives (rovah-i) weep for (at-i) the very (piaarey) dear one – looking at how the death affects them.

 

ਭੈ ਰੋਵੈ ਗੁਣ ਸਾਰਿ ਸਮਾਲੇ ਕੋ ਮਰੈ ਨ ਮੁਇਆ ਨਾਲੇ ॥ ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਜਾਣ ਸਿਜਾਣਾ ਰੋਵਹਿ ਸਚੁ ਸਮਾਲੇ ॥੪॥੫॥

Bẖai rovai guṇ sār samāle ko marai na mu▫i▫ā nāle.  Nānak jug jug jāṇ sijāṇā rovėh sacẖ samāle. ||4||5||

 

What they should be doing is (bhai = awe) obey and (rovai = weep) yearn for the Almighty (saar-i samaaley) remembering IT’s (gun) virtues; (ko na) no one (marai) dies (naaley) with (muiaa) the dead, i.e. everyone leaves at the appointed time.

Says Nanak: Those who (rovah-i = weep) miss and (samaaley) remember (sach-u) the Eternal Master are (jug-i jug-i = age after age) ever (jaan = known) recognized as (sijaana/siaana) wise – for they unite with the Creator. 4. 5.