SGGS pp 636-637, Soratth M: 1, Asttpadis 3-4.

 

Note: In this Shabad, Guru Nanak emphasizes the need to obey Hukam or Divine commands/will, guided by the true guru. Hukam is present in our conscience but is masked by other ideas caused by temptations. We need pay heed to the guru’s teachings, i.e. Gurbani to clear the mind of other ideas. Those who ignore to follow the guru, fall prey to temptations. They cannot be at peace in life and cannot get to the Almighty after death. We should read the Nitnem attentively and take it as guide for life.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਪਿਆਰੇ ਤਿਨ੍ਹ੍ਹ ਕੇ ਸਾਥ ਤਰੇ ॥ ਤਿਨ੍ਹ੍ਹਾ ਠਾਕ ਨ ਪਾਈਐ ਪਿਆਰੇ ਅੰਮ੍ਰਿਤ ਰਸਨ ਹਰੇ ॥ ਬੂਡੇ ਭਾਰੇ ਭੈ ਬਿਨਾ ਪਿਆਰੇ ਤਾਰੇ ਨਦਰਿ ਕਰੇ ॥੧॥

Soraṯẖ mėhlā 1.  Jinĥī saṯgur sevi▫ā pi▫āre ṯinĥ ke sāth ṯare.  Ŧinĥā ṯẖāk na pā▫ī▫ai pi▫āre amriṯ rasan hare.  Būde bẖāre bẖai binā pi▫āre ṯāre naḏar kare. ||1||

 

Composition of (mahla 1) the first Guru in Raga Soratth.  (Jinhi) those who (seyvia = serve) obey teachings of (satigur-u) the true guru to live by Hukam or commands of the Almighty – let alone themselves – (tinh key) their (saath) companions (tarey = swim) get across the world-ocean, i.e. overcome/shed vices from the mind, and remain absorbed in the Almighty.

They are (harey = made green) rejuvenated by (rasan) irrigation with (amrit = nectar) the life-giving elixir of Naam of the Almighty; no (tthaak) obstacles are (paaeeai = found) faced (tinhaa) by them for union with the Creator.  

On the other hand, those (binaa) without (bhai = fear) respect for/obedience of – Naam or Divine virtues and commands, are (bhaarey = loaded) weighed down – by vices – and (booddey/ddoobey) drown, i.e. cannot get across the world ocean of temptations; but if they pay attention to, and obey Hukam or Divine commands, the Almighty (nadar-i karey) bestows grace, and they also (taarey = ferried) get across the world ocean. 1.

 

ਭੀ ਤੂਹੈ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਭੀ ਤੇਰੀ ਸਾਲਾਹ ॥ ਵਿਣੁ ਬੋਹਿਥ ਭੈ ਡੁਬੀਐ ਪਿਆਰੇ ਕੰਧੀ ਪਾਇ ਕਹਾਹ ॥੧॥ ਰਹਾਉ ॥

Bẖī ṯūhai salāhṇā pi▫āre bẖī ṯerī sālāh.  viṇ bohith bẖai dubī▫ai pi▫āre kanḏẖī pā▫e kahāh. ||1|| rahā▫o.

 

The mortals may try any means but; (bhi) ultimately (toohai = only you) You alone are (saalaahana) praised/acknowledged as the Master, o (piaarey) Dear; remembrance/emulation of Your (saalaah = praise) virtues (bhi) alone can take one across the world ocean.

Obedience to Hukam is like boarding (bohith) a ship, (bin-u) without which one (dubeeai) drowns (bhai/bhav = world) in the world-ocean of temptations; (kahaah = how?) one cannot, (paaey = find) reach the far (kandhi) shore, i.e. get across the world-ocean without obedience to Hukam – Divine commands.

(Rahaau) dwell on this and contemplate.

 

ਸਾਲਾਹੀ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਮੇਰੇ ਪ੍ਰਭ ਸਾਲਾਹਨਿ ਸੇ ਭਲੇ ਪਿਆਰੇ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਹੋਇ ॥ ਤਿਸ ਕੀ ਸੰਗਤਿ ਜੇ ਮਿਲੈ ਪਿਆਰੇ ਰਸੁ ਲੈ ਤਤੁ ਵਿਲੋਇ ॥੨॥

Sālāhī salāhṇā pi▫āre ḏūjā avar na ko▫e.  Mere parabẖ sālāhan se bẖale pi▫āre sabaḏ raṯe rang ho▫e.  Ŧis kī sangaṯ je milai pi▫āre ras lai ṯaṯ vilo▫e. ||2||

 

We should (saalaahna) praise/acknowledge (saalaahi) the praise-worthy Master; there is (na koey) none (avar-u dooja) other – deserving of that.

Those who (saalaahan-i) praise/acknowledge (prabh) the Almighty, (sey) they become (bhaley = good) virtuous/likeable, o (piaarey) dear; this (rang-u) love (hoey) develops by being (ratey) imbued (sabad-i = with the word) with the guru’s teachings.

(Jey) if (sangat-i) company/guidance of (tis-u = that) the guru (miley) is obtained, one (viloey) churns (ras-u) the elixir, i.e. contemplates the guru’s teachings, and (lai = takes) finds (tat-u = essence – like butter by churning curd) Naam within. 2.

 

ਪਤਿ ਪਰਵਾਨਾ ਸਾਚ ਕਾ ਪਿਆਰੇ ਨਾਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥ ਆਇਆ ਲਿਖਿ ਲੈ ਜਾਵਣਾ ਪਿਆਰੇ ਹੁਕਮੀ ਹੁਕਮੁ ਪਛਾਣੁ ॥ ਗੁਰ ਬਿਨੁ ਹੁਕਮੁ ਨ ਬੂਝੀਐ ਪਿਆਰੇ ਸਾਚੇ ਸਾਚਾ ਤਾਣੁ ॥੩॥

Paṯ parvānā sācẖ kā pi▫āre nām sacẖā nīsāṇ.  Ā▫i▫ā likẖ lai jāvṇā pi▫āre hukmī hukam pacẖẖāṇ.  Gur bin hukam na būjẖī▫ai pi▫āre sācẖe sācẖā ṯāṇ. ||3||

 

 (Parvaana) the command (pat-i) of the Master to conduct the self (saach) truthfully; obedience to (sachaa) Divine Naam is the sign of obeying the Almighty.

The soul (aaiaa) comes with this command and (lai) takes its obedience or otherwise, (likh-i) written down when (jaavna) departing; (hukmi = order-giver) the Almighty (pachhaan-u) recognises one who has obeyed.

(Saachey) the Eternal has (saacha) inviolable (taan-u = strength) powers to decide; and (hukam-u) Divine commands are not (boojheeai) understood (bin-u) without (gur) the guru. 3.

 

ਹੁਕਮੈ ਅੰਦਰਿ ਨਿੰਮਿਆ ਪਿਆਰੇ ਹੁਕਮੈ ਉਦਰ ਮਝਾਰਿ ॥ ਹੁਕਮੈ ਅੰਦਰਿ ਜੰਮਿਆ ਪਿਆਰੇ ਊਧਉ ਸਿਰ ਕੈ ਭਾਰਿ ॥ ਗੁਰਮੁਖਿ ਦਰਗਹ ਜਾਣੀਐ ਪਿਆਰੇ ਚਲੈ ਕਾਰਜ ਸਾਰਿ ॥੪॥

Hukmai anḏar nimmi▫ā pi▫āre hukmai uḏar majẖār.  Hukmai anḏar jammi▫ā pi▫āre ūḏẖa▫o sir kai bẖār.  Gurmukẖ ḏargėh jāṇī▫ai pi▫āre cẖalai kāraj sār. ||4||

 

One (nimmiaa) is conceived (andar-i = in) by (hukmai) Divine will, and (majhaar-i = in) placed in (udar) the womb, with Divine will, i.e. according to the system made by the Creator.

And, with Divine will s/he (jammiaa) is born (oodhau) inverted (sir = head, bhaar-i = landing on) with head down – as is the law of nature.

(Gurmukh-i) one who follows the guru, (chalai) leaves the world after (saar-i) successfully completing his/her (kaaraj) task/role and (jaaneeai = known) is so recognized (dargah) in Divine court. 4.

 

ਹੁਕਮੈ ਅੰਦਰਿ ਆਇਆ ਪਿਆਰੇ ਹੁਕਮੇ ਜਾਦੋ ਜਾਇ ॥ ਹੁਕਮੇ ਬੰਨ੍ਹ੍ਹਿ ਚਲਾਈਐ ਪਿਆਰੇ ਮਨਮੁਖਿ ਲਹੈ ਸਜਾਇ ॥ ਹੁਕਮੇ ਸਬਦਿ ਪਛਾਣੀਐ ਪਿਆਰੇ ਦਰਗਹ ਪੈਧਾ ਜਾਇ ॥੫॥

Hukmai anḏar ā▫i▫ā pi▫āre hukme jāḏo jā▫e.  Hukme banėh cẖalā▫ī▫ai pi▫āre manmukẖ lahai sajā▫e.  Hukme sabaḏ pacẖẖāṇī▫ai pi▫āre ḏargėh paiḏẖā jā▫e. ||5||

 

The mortal (aaia = comes) is born (hukmai andar-i) by Divine will, o (piaarey) dear; the time of (jaado = go) departure is pre-decided, and s/he (jaaey) leaves as ordained.

(Manmukh-i) a self-willed person does not obey Hukam and (lahai = takes) receives (sajaaey) the punishment – of denial of union with the Creator and hence rebirth – and for that, (ba’nnih) is bound (chalaaeea = driven) taken – by Divine justice, (hukmey) by Divine command, i.e. one does not follow the rules, suffers.

One who has lived (sabad-i) by the guru’s teachings, (pachhaaneeai) recognizes/complies with Hukam and (jaaey) goes to Divine presence (paidha) wearing the robe of honour, i.e. is honourably accepted for union with the Master. 5.

 

ਹੁਕਮੇ ਗਣਤ ਗਣਾਈਐ ਪਿਆਰੇ ਹੁਕਮੇ ਹਉਮੈ ਦੋਇ ॥ ਹੁਕਮੇ ਭਵੈ ਭਵਾਈਐ ਪਿਆਰੇ ਅਵਗਣਿ ਮੁਠੀ ਰੋਇ ॥ ਹੁਕਮੁ ਸਿਞਾਪੈ ਸਾਹ ਕਾ ਪਿਆਰੇ ਸਚੁ ਮਿਲੈ ਵਡਿਆਈ ਹੋਇ ॥੬॥

Hukme gaṇaṯ gaṇā▫ī▫ai pi▫āre hukme ha▫umai ḏo▫e.  Hukme bẖavai bẖavā▫ī▫ai pi▫āre avgaṇ muṯẖī ro▫e.  Hukam siñāpai sāh kā pi▫āre sacẖ milai vadi▫ā▫ī ho▫e. ||6||

 

It is (hukmey) with Divine directions that one (ganaaeeai = told count) is made aware (ganat = count) his/her perceived good deeds and expects to be approved; it is also by Divine will that one lives in (haumai) ego and (doey) duality –pursues other ideas.

With Divine will, the law of Karma, one (bhavai) wanders in numerous life forms (bhavaaeeai = made to go round) being put in cycles – of reincarnation; s/he (roey) wails/repents for (mutthi = robbed) fallen prey (avgan-i) to vices.

One who (sinjnaapai) understands/obeys (hukam-u) commands of (saah = king) the Sovereign Master, (milai) finds (sach-u) the Eternal and (vaddiaaee hoey) is glorified in Divine court. 6.

 

ਆਖਣਿ ਅਉਖਾ ਆਖੀਐ ਪਿਆਰੇ ਕਿਉ ਸੁਣੀਐ ਸਚੁ ਨਾਉ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸੋ ਸਾਲਾਹਿਆ ਪਿਆਰੇ ਹਉ ਤਿਨ੍ਹ੍ਹ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਨਾਉ ਮਿਲੈ ਸੰਤੋਖੀਆਂ ਪਿਆਰੇ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਉ ॥੭॥

Ākẖaṇ a▫ukẖā ākẖī▫ai pi▫āre ki▫o suṇī▫ai sacẖ nā▫o.  Jinĥī so salāhi▫ā pi▫āre ha▫o ṯinĥ balihārai jā▫o.  Nā▫o milai sanṯokẖī▫āʼn pi▫āre naḏrī mel milā▫o. ||7||

 

(Aakheeai) it is said, (naau) virtues of (sach-u) the Eternal are (aukha) hard (aakhan-i = saying) to describe, then (kio) how do we (suneeai) hear Naam? – It is hard to find someone who can describe Divine virtues – only the true guru can.

I (balihaarai jaau = am sacrifice) adore and follow (tinh) those (jinhi) who (saalaahiaa) praise/recount virtues of (so = that) the One Master – and emulate them.

(Naau) Naam/the Almighty is (milai) found by (santokheea’n = contented) those who happily accept Divine will; (meyl-i milaau) union is enabled by (nadar-i) Divine grace. 7.

 

ਕਾਇਆ ਕਾਗਦੁ ਜੇ ਥੀਐ ਪਿਆਰੇ ਮਨੁ ਮਸਵਾਣੀ ਧਾਰਿ ॥ ਲਲਤਾ ਲੇਖਣਿ ਸਚ ਕੀ ਪਿਆਰੇ ਹਰਿ ਗੁਣ ਲਿਖਹੁ ਵੀਚਾਰਿ ॥ ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਪਿਆਰੇ ਸਾਚੁ ਲਿਖੈ ਉਰਿ ਧਾਰਿ ॥੮॥੩॥

Kā▫i▫ā kāgaḏ je thī▫ai pi▫āre man masvāṇī ḏẖār.  Lalṯā lekẖaṇ sacẖ kī pi▫āre har guṇ likẖahu vīcẖār.  Ḏẖan lekẖārī nānkā pi▫āre sācẖ likẖai ur ḏẖār. ||8||3||

 

This is how one finds the Master:  (Jey) if (kaaia) the body (theeai) becomes (kaagad-u/kaagaj) the paper, and (man-u) the mind (dhaar-i) the pot of (masvaani) ink, i.e. if the mind gets awareness of Naam and the body practices it.

And (lalita) the tongue is (leykhan-i) the pen for writing (sach) Divine virtues, i.e. praising God; this is how to (likhah-u) write/practice (gun) virtues (har-i) of the Almighty and (veechaar-i) reflect in the mind.

(Dhan-u) blessed is (leykhaari = writer) the person who so (likhai) writes (saach-u) Divine virtues and (dhaar-i) keeps them (ur-i) in mind. 8. 3.

 

————————————————

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਪਹਿਲਾ ਦੁਤੁਕੀ ॥ ਤੂ ਗੁਣਦਾਤੌ ਨਿਰਮਲੋ ਭਾਈ ਨਿਰਮਲੁ ਨਾ ਮਨੁ ਹੋਇ ॥ ਹਮ ਅਪਰਾਧੀ ਨਿਰਗੁਣੇ ਭਾਈ ਤੁਝ ਹੀ ਤੇ ਗੁਣੁ ਸੋਇ ॥੧॥

Soraṯẖ mėhlā 1 pahilā ḏuṯukī.  Ŧū guṇḏāṯou nirmalo bẖā▫ī nirmal nā man ho▫e.  Ham aprāḏẖī nirguṇe bẖā▫ī ṯujẖ hī ṯe guṇ so▫e. ||1||

 

Composition of the first Guru in Raga Soratth, with stanzas (dutuki) of two lines each. O (bhaaee = brother) Almighty, (man-u) the human mind (na hoe) is not (nirmal-u) not; (too) You are (nirmalo) pristine and (gun-daatao = giver of virtues) impart virtues – to purify the mind.

(Ham) we (apraadhi) transgressors are (nirguni) bereft of virtues; (gun-u) virtues (hoey = happen) can be imparted (tey) by (tujh) You (hi) alone. 1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਤੂ ਕਰਤਾ ਕਰਿ ਵੇਖੁ ॥ ਹਉ ਪਾਪੀ ਪਾਖੰਡੀਆ ਭਾਈ ਮਨਿ ਤਨਿ ਨਾਮ ਵਿਸੇਖੁ ॥ ਰਹਾਉ ॥

Mere parīṯamā ṯū karṯā kar vekẖ.  Ha▫o pāpī pākẖandī▫ā bẖā▫ī man ṯan nām visekẖ. Rahā▫o.

 

O (meyrey) my (preetma) Beloved Master, (too) You (karta = creator) create and (veykh-u) watch.

(Hau) I am (paapi) a transgressor and (paakhaddeeaa) a impostor; please cause (viseykh-u = special) the sublime (naam) Divine virtues and commands to dwell (man-i) in my mind and (tan-i) body, i.e. guide my thoughts and deeds.

(Rahaau) dwell on this and contemplate.

 

Page 637

 

ਬਿਖੁ ਮਾਇਆ ਚਿਤੁ ਮੋਹਿਆ ਭਾਈ ਚਤੁਰਾਈ ਪਤਿ ਖੋਇ ॥ ਚਿਤ ਮਹਿ ਠਾਕੁਰੁ ਸਚਿ ਵਸੈ ਭਾਈ ਜੇ ਗੁਰ ਗਿਆਨੁ ਸਮੋਇ ॥੨॥

Bikẖ mā▫i▫ā cẖiṯ mohi▫ā bẖā▫ī cẖaṯurā▫ī paṯ kẖo▫e.  Cẖiṯ mėh ṯẖākur sacẖ vasai bẖā▫ī je gur gi▫ān samo▫e. ||2||

 

The human (chit-u) mind (mohiaa) is enticed by (bikh-u = poison) vices of (maaia) the world-play; one (khoey) loses (pat-i) honour, i.e. not approved by the Almighty because of (chaturaaee = cleverness) pretentions to seem virtuous.

Please help me find the guru, because, only (jey) when (giaan-u) awareness of Divine virtues imparted the guru (samoey) is assimilated (mah-i) in (chit-u) the mind, then (sach-i) the Eternal (tthaakur-u) Master (vasai = abides) is found within. 2.

 

ਰੂੜੌ ਰੂੜੌ ਆਖੀਐ ਭਾਈ ਰੂੜੌ ਲਾਲ ਚਲੂਲੁ ॥ ਜੇ ਮਨੁ ਹਰਿ ਸਿਉ ਬੈਰਾਗੀਐ ਭਾਈ ਦਰਿ ਘਰਿ ਸਾਚੁ ਅਭੂਲੁ ॥੩॥

Rūṛou rūṛou ākẖī▫ai bẖā▫ī rūṛou lāl cẖalūl.  Je man har si▫o bairāgī▫ai bẖā▫ī ḏar gẖar sācẖ abẖūl. ||3||

 

By (aakheeai = uttering) remembering (roorrao roorrao = beautiful beautiful) the virtuous Master again and again, one gets (chalool) the deep (laal) red colour, i.e. one is imbued with love of Beloved.

(Jey) if (man-u) the mind (bairaageeai) yearns (sio) for (har-i) the Almighty, one (abhool-u) does not stray off the path – and gets – to (dar-i = gate, ghar-i = home) the abode of (saach-u) the Eternal, within. 3.

 

ਪਾਤਾਲੀ ਆਕਾਸਿ ਤੂ ਭਾਈ ਘਰਿ ਘਰਿ ਤੂ ਗੁਣ ਗਿਆਨੁ ॥ ਗੁਰ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਭਾਈ ਚੂਕਾ ਮਨਹੁ ਗੁਮਾਨੁ ॥੪॥

Pāṯālī ākās ṯū bẖā▫ī gẖar gẖar ṯū guṇ gi▫ān.  Gur mili▫ai sukẖ pā▫i▫ā bẖā▫ī cẖūkā manhu gumān. ||4||

 

O Almighty, (too) You pervade (paataali) in lower regions and (akaas-i) in the sky – everywhere. You impart (giaan-u) awareness of (gun) virtues (ghar-i ghar-i = in every home) to all minds.

By (miliai) finding the guru – and following his teachings – (gumaan-u) pride/arrogance (chooka) ends and (sukh-u) peace (paaia) is attained by finding You within. 4

 

ਜਲਿ ਮਲਿ ਕਾਇਆ ਮਾਜੀਐ ਭਾਈ ਭੀ ਮੈਲਾ ਤਨੁ ਹੋਇ ॥ ਗਿਆਨਿ ਮਹਾ ਰਸਿ ਨਾਈਐ ਭਾਈ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੫॥

Jal mal kā▫i▫ā mājī▫ai bẖā▫ī bẖī mailā ṯan ho▫e.  Gi▫ān mahā ras nā▫ī▫ai bẖā▫ī man ṯan nirmal ho▫e. ||5||

 

If we (maajeeai) clean (kaaia) the body (mal-i) rubbing it and washing (jal-i) with water, (bhi) even then (tan-u) the body (hoey) gets (maila) dirty – it is superficial cleaning.

But if we (naaeeai/nhaaeeai) bathe (ras-i) with the elixir (giaan-i) of awareness of Divine virtues, (man-u) the mind and (tan-u) body (hoey) are (nirmal-u) purified, i.e. one‘s thoughts and actions are guided by Divine virtues. 5.

 

ਦੇਵੀ ਦੇਵਾ ਪੂਜੀਐ ਭਾਈ ਕਿਆ ਮਾਗਉ ਕਿਆ ਦੇਹਿ ॥ ਪਾਹਣੁ ਨੀਰਿ ਪਖਾਲੀਐ ਭਾਈ ਜਲ ਮਹਿ ਬੂਡਹਿ ਤੇਹਿ ॥੬॥

Ḏevī ḏevā pūjī▫ai bẖā▫ī ki▫ā māga▫o ki▫ā ḏėh.  Pāhaṇ nīr pakẖālī▫ai bẖā▫ī jal mėh būḏẖėh ṯehi. ||6||

 

If we (poojeeai) worship (deyvi) the goddesses and (deyva) gods, (kia) what can we (maagau) ask and (kia) what will they (deyh-i) give, i.e. nothing is in their hands.

If we (pakhaaleeai) wash their (paahan-u = stone) idols (neer-i) in water, (teyh-i) they (booddah-i/ddoobey) sink (mah-i) in (jal) water – then how can they get us across the world-ocean. 6.

 

ਗੁਰ ਬਿਨੁ ਅਲਖੁ ਨ ਲਖੀਐ ਭਾਈ ਜਗੁ ਬੂਡੈ ਪਤਿ ਖੋਇ ॥ ਮੇਰੇ ਠਾਕੁਰ ਹਾਥਿ ਵਡਾਈਆ ਭਾਈ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੭॥

Gur bin alakẖ na lakẖī▫ai bẖā▫ī jag būdai paṯ kẖo▫e.  Mere ṯẖākur hāth vadā▫ī▫ā bẖā▫ī jai bẖāvai ṯai ḏe▫e. ||7||

 

The Almighty is (alakh-u = without signs) formless and cannot (lakheeai) be seen/found within (bin-u) without the guru; (jag-u) a person – cannot get across the world-ocean of vices on his/her own – s/he (booddai) drowns and (khoey) loses (pat-i) honour – is denied union with the Almighty.

(Vaddiaaeeaa) virtues – by which one gets across the world-ocean – are (haath-i) in the hands of (tthaakur) the Master (meyrai = my) of all; IT (dey-i) gives these (jai) to whosoever IT (bhaavai) pleases, i.e. one gets awareness of virtues to get across the world-ocean by Divine grace. 7.

 

ਬਈਅਰਿ ਬੋਲੈ ਮੀਠੁਲੀ ਭਾਈ ਸਾਚੁ ਕਹੈ ਪਿਰ ਭਾਇ ॥ ਬਿਰਹੈ ਬੇਧੀ ਸਚਿ ਵਸੀ ਭਾਈ ਅਧਿਕ ਰਹੀ ਹਰਿ ਨਾਇ ॥੮॥

Ba▫ī▫ar bolai mīṯẖulī bẖā▫ī sācẖ kahai pir bẖā▫e.  Birhai beḏẖī sacẖ vasī bẖā▫ī aḏẖik rahī har nā▫e. ||8||

 

(Baeear-i = woman) a soul-bride who (bolai) speaks (meetthuli) sweetly, i.e. is not arrogant, and (kahai = utters) remembers/emulates (saach-u) the Eternal Master’s virtues, (bhaaey) pleases (pir) the spouse – the Almighty.

(Beydhi = pierced) deeply in love, s/he (birhai) yearns and (vasi = abides) remains absorbed (sach-i) in the Eternal; s/he (adhik = more) increasingly (rahi) remains in remembrance of (naaey) Naam/virtues and commands (har-i) of the Almighty. 8.

 

ਸਭੁ ਕੋ ਆਖੈ ਆਪਣਾ ਭਾਈ ਗੁਰ ਤੇ ਬੁਝੈ ਸੁਜਾਨੁ ॥ ਜੋ ਬੀਧੇ ਸੇ ਊਬਰੇ ਭਾਈ ਸਬਦੁ ਸਚਾ ਨੀਸਾਨੁ ॥੯॥

Sabẖ ko ākẖai āpṇā bẖā▫ī gur ṯe bujẖai sujān.  Jo bīḏẖe se ūbre bẖā▫ī sabaḏ sacẖā nīsān. ||9||

 

(Sabh-u ko) everyone (aakhai) calls the Almighty his/her (aapna) own, but (bujhai) understands Divine virtues (tey) from the guru is (sujaan-u) wise.

(Jo) those who (beedhey = pierced) deeply love the Master, (sey) they (ubrey = rise above) are saved – get across the world ocean; living by (sabad-u = Divine Word) commands of (sachaa) the Eternal, is (neesaan-u = sign) their identification by the Master. 9.

 

ਈਧਨੁ ਅਧਿਕ ਸਕੇਲੀਐ ਭਾਈ ਪਾਵਕੁ ਰੰਚਕ ਪਾਇ ॥ ਖਿਨੁ ਪਲੁ ਨਾਮੁ ਰਿਦੈ ਵਸੈ ਭਾਈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਇ ॥੧੦॥੪॥

Īḏẖan aḏẖik sakelī▫ai bẖā▫ī pāvak rancẖak pā▫e.  Kẖin pal nām riḏai vasai bẖā▫ī Nānak milaṇ subẖā▫e. ||10||4||

 

When we (sakeyleeai) put together (adhik) a lot of (eedhan-u) firewood and (paaey) apply to it (ranchk) a bit of (paavak-u) fire – the whole lot of wood reduces to ash.

Similarly, if (naam-u) Divine virtues and commands (vasai = abide) are remembered for (khin pal) a short while – the vices are driven out from the mind, and (milan-u) union with the Master becomes (subhaaey = natural) easy. 10. 4.