SGGS pp 932-934, Raamkali M: 1, Dakhni, Oankaar Paurris 18-32.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥ ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥ ਕਸਿ ਕਸਵਟੀ ਸਹੈ ਸੁ ਤਾਉ ॥ ਨਦਰਿ ਸਰਾਫ ਵੰਨੀ ਸਚੜਾਉ ॥

Kām kroḏẖ kā▫i▫ā ka▫o gālai.  Ji▫o kancẖan sohāgā dẖālai.  Kas kasvatī sahai so ṯā▫o.  Naḏar sarāf vannī sacẖṛā▫o.

 

Submission to Divine commands (gaalai = melt) dissolves (kaam-u) lust, (krodh-u) anger and (kaaiaa kau) the body, i.e. ego, by (jiau) like (suhaaga = cleaning agent) borax (ddhaalai) melts (kanchan) gold and purifies it.

When gold (kas-i) is rubbed on (kasvattee) the touchstone – and found impure -, (su) it (sahai) bears (taau) heat, i.e. is put over fire in a crucible with borax to purify; when (nadar-i) in the sight of (saraaf) jeweller/evaluator, it has (vannee = colour) attained (sachrraau =truth) purity – it is taken off the heat.

Message: All souls are examined by Divine justice for record of their deeds. Those found wanting in living by Naam are put in cycles of reincarnation and remain there until they qualify to merge with the Creator.

 

ਜਗਤੁ ਪਸੂ ਅਹੰ ਕਾਲੁ ਕਸਾਈ ॥ ਕਰਿ ਕਰਤੈ ਕਰਣੀ ਕਰਿ ਪਾਈ ॥ ਜਿਨਿ ਕੀਤੀ ਤਿਨਿ ਕੀਮਤਿ ਪਾਈ ॥ ਹੋਰ ਕਿਆ ਕਹੀਐ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥੧੮॥

Jagaṯ pasū ahaʼn kāl kasā▫ī.  Kar karṯai karṇī kar pā▫ī.  Jin kīṯī ṯin kīmaṯ pā▫ī.  Hor ki▫ā kahī▫ai kicẖẖ kahaṇ na jā▫ī. ||18||

 

(Jagat-u = world) the human beings have (pasoo) animal instincts with (aha’n) vanity as (kasaaee) butcher, the embodiment of (kaal-u) death, – because it causes to forget the Almighty and act blindly; (Kartai) the Creator (kar-i) makes and (paaee) puts effect of their (karni) past deeds (kar-i) in hands of creatures, i.e. they act under influence of past deeds.

The Creator (jin-i) who (keetee) created the creatures (tin-i) that also (keemat-i = price, paaee = puts) evaluates them; (kiaa) what (hor) else (kaheeai) can one say; (kichh-u na) nothing (jaaee) can be (kahan-u) said about this, except that everything is subject to Hukam or Divine commands. 18.

Message: Everyone is born with a role allotted and is evaluated against that, in the world and in Divine court.

 

ਖੋਜਤ ਖੋਜਤ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥ ਖਿਮਾ ਗਹੀ ਮਨੁ ਸਤਗੁਰਿ ਦੀਆ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥ ਖਰਾ ਰਤਨੁ ਜੁਗ ਚਾਰੇ ਹੋਇ ॥

Kẖojaṯ kẖojaṯ amriṯ pī▫ā.  Kẖimā gahī man saṯgur ḏī▫ā.  Kẖarā kẖarā ākẖai sabẖ ko▫e.  Kẖarā raṯan jug cẖāre ho▫e.

 

People (khojat) search for the Almighty but only that person (khojat) finds who (peeaa) drinks (amrit-u) the life-giving elixir, i.e. lives by Naam or virtues and commands of the Almighty.

Awareness of Naam is received by one who (deeaa = given) has surrendered (man-u) the mind, i.e. stopped acting by self-will and submits to teachings of (satgur-i) the true guru; s/he (gahee = holds) practices (khimaa = forgiveness) tolerance – is happy with Divine will.

(Sabh-u koey) everyone (aakhai) calls that person (kharaa kharaa) genuine; and (kharaa) a genuine person is one who is (ratan = jewel) genuine (jug = ages, chaarey = all four) forever and everywhere.

 

ਖਾਤ ਪੀਅੰਤ ਮੂਏ ਨਹੀ ਜਾਨਿਆ ॥ ਖਿਨ ਮਹਿ ਮੂਏ ਜਾ ਸਬਦੁ ਪਛਾਨਿਆ ॥ ਅਸਥਿਰੁ ਚੀਤੁ ਮਰਨਿ ਮਨੁ ਮਾਨਿਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਪਛਾਨਿਆ ॥੧੯॥

Kẖāṯ pī▫anṯ mū▫e nahī jāni▫ā.  Kẖin mėh mū▫e jā sabaḏ pacẖẖāni▫ā.  Asthir cẖīṯ maran man māni▫ā.  Gur kirpā ṯe nām pacẖẖāni▫ā. ||19||

 

People (khaat) eat, and (peeant) drink but do not (jaaniaa = recognize) realize that (mooey) death is inevitable.

(Ja) when one (pachhaaniaa = recognizes) understands and obeys (sabad-u = Divine Word) Divine commands, s/he (moo-e) dies (mah-i) in (khin) a moment, i.e. is ever conscious of death and gives up ego.

His/her (cheet-u) mind is (asthir-u) steadfast – in obedience to the Almighty – and (maaniaa) accepts in (man-u) the mind that (maran-i) death as inevitable. S/he (pachhaania) understands Naam (t-e) with (kirpa = kindness) guidance of (gur) the guru. 19.

 

ਗਗਨ ਗੰਭੀਰੁ ਗਗਨੰਤਰਿ ਵਾਸੁ ॥ ਗੁਣ ਗਾਵੈ ਸੁਖ ਸਹਜਿ ਨਿਵਾਸੁ ॥ ਗਇਆ ਨ ਆਵੈ ਆਇ ਨ ਜਾਇ ॥ ਗੁਰ ਪਰਸਾਦਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

Gagan gambẖīr gagnanṯar vās.  Guṇ gāvai sukẖ sahj nivās.  Ga▫i▫ā na āvai ā▫e na jā▫e.  Gur parsāḏ rahai liv lā▫e.

 

(Gagan = sky) the all-pervasive Almighty is (gambheer-u) profound in virtues and has (vaas-u) abode (gagan = sky, antar-i = in) exalted mind; such persons (gaavai = sings) praise and emulate (gun) Divine virtues and (nivaas-u = reside) remain in a state of (sukh-u) peace and (sahj) poise.

They are not (aavai = come) born (gaiaa = gone) after death; and are not (aavai = comes) born to (jaaey) die again and again, because (parsaad-i = with grace) with guidance (gur) of the guru, they (rahai) remain (laa-e = fixed, liv = attention) focused on living by Naam.

 

ਗਗਨੁ ਅਗੰਮੁ ਅਨਾਥੁ ਅਜੋਨੀ ॥ ਅਸਥਿਰੁ ਚੀਤੁ ਸਮਾਧਿ ਸਗੋਨੀ ॥ ਹਰਿ ਨਾਮੁ ਚੇਤਿ ਫਿਰਿ ਪਵਹਿ ਨ ਜੂਨੀ ॥ ਗੁਰਮਤਿ ਸਾਰੁ ਹੋਰ ਨਾਮ
ਬਿਹੂਨੀ ॥੨੦॥

Gagan agamm anāth ajonī.  Asthir cẖīṯ samāḏẖ sagonī.  Har nām cẖeṯ fir pavėh na jūnī.  Gurmaṯ sār hor nām bihūnī. ||20||

 

(Gagan-u = sky) the all-pervasive Almighty is (agamm-u) beyond reach/comprehension, (anaath-u = without a master) is Supreme and (ajoni) unborn.

S/he has (asthir-u) a steadfast (cheet-u) mind and remains in (samaadh-i) in deep concentration – pays undivided attention – (sagoni = virtuous) to virtues of the Almighty.

Anyone who (ch-et-i) keeps in mind to practice (naam-u) Divine virtues and commands, is not (pavah-i) put (joni = in mother’s womb) in cycles of births and deaths (phir-i) again. For him/her (gurmat-i) the guru’s guidance is (saar-u) sublime, while (hor) other guidance keeps one (bihooni) bereft of Naam and hence does not help in approval by the Almighty. 20.

 

The letter Ghaghaa.

ਘਰ ਦਰ ਫਿਰਿ ਥਾਕੀ ਬਹੁਤੇਰੇ ॥ ਜਾਤਿ ਅਸੰਖ ਅੰਤ ਨਹੀ ਮੇਰੇ ॥ ਕੇਤੇ ਮਾਤ ਪਿਤਾ ਸੁਤ ਧੀਆ ॥ ਕੇਤੇ ਗੁਰ ਚੇਲੇ ਫੁਨਿ ਹੂਆ ॥ ਕਾਚੇ ਗੁਰ ਤੇ ਮੁਕਤਿ ਨ ਹੂਆ ॥

Gẖar ḏar fir thākī bahuṯere.  Jāṯ asaʼnkẖ anṯ nahī mere.  Keṯe māṯ piṯā suṯ ḏẖī▫ā.  Keṯe gur cẖele fun hū▫ā.  Kācẖe gur ṯe mukaṯ na hū▫ā.

 

I have (thaaki) got tired (phir-i) wandering/going through (bahuteyrey) enough (ghar dar = gates of houses) life forms; there is no (ant-i) end to the (jaat-i) types (meyrey) my past births, they have been (asankh) countless.

I have been (maat) mothers, (pitaa) fathers, (sut) sons and (dheeaa) daughters of (keytey) many.

I have (hooaa) been (keytey) many (gur) gurus and (phun-i) then (cheyley) disciples. I could not (hooaa) be (mukat-i) emancipated of the cycles of births and deaths (tey) through (kaachey) pretentious/false gurus.

 

ਕੇਤੀ ਨਾਰਿ ਵਰੁ ਏਕੁ ਸਮਾਲਿ ॥ ਗੁਰਮੁਖਿ ਮਰਣੁ ਜੀਵਣੁ ਪ੍ਰਭ ਨਾਲਿ ॥ ਦਹ ਦਿਸ ਢੂਢਿ ਘਰੈ ਮਹਿ ਪਾਇਆ ॥ ਮੇਲੁ ਭਇਆ ਸਤਿਗੁਰੂ ਮਿਲਾਇਆ ॥੨੧॥
Keṯī nār var ek samāl.  Gurmukẖ maraṇ jīvaṇ parabẖ nāl.  Ḏah ḏis dẖūdẖ gẖarai mėh pā▫i▫ā.  Mel bẖa▫i▫ā saṯgurū milā▫i▫ā. ||21||

 

(Samaal-i) understand that there are (keyti) numerous (naar-i = women) soul-women and (eyk-u) one (var-u = match) Almighty-spouse; those (gurmukh-i) who follow the guru, their (maran-u) dying and (jeevan-u) living is (naal-i = with) with (prabh) the Master, i.e. they live by Divine virtues in life and it is counted as credit when account of deeds is taken in Divine court.

People (ddhooddh-i) search (dah = ten, dis = directions) all over, but fail and finally (paaiaa) find the Almighty (mah-i) in (gharai = house) within; (meyl-u) union (bhaiaa) occurs when (milaaiaa = caused to meet) guided by (satiguru) the true guru – and thus births and deaths end. 21.

 

The letter Gagaa

ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਬੋਲੈ ॥ ਗੁਰਮੁਖਿ ਤੋਲਿ ਤਲਾਵੈ ਤੋਲੈ ॥ ਗੁਰਮੁਖਿ ਆਵੈ ਜਾਇ ਨਿਸੰਗੁ ॥ ਪਰਹਰਿ ਮੈਲੁ ਜਲਾਇ ਕਲੰਕੁ ॥

Gurmukẖ gāvai gurmukẖ bolai.  Gurmukẖ ṯol ṯolāvai ṯolai.  Gurmukẖ āvai jā▫e nisang.  Parhar mail jalā▫e kalank.

 

(Gurmukh-i) one who follows the guru (gaavai = sings) praises and emulates Divine virtues and (bolai = says) guides others. A Gurmukh (tolai = weighs) examines the self and (tulaavai = causes to weigh) motivates others to do so.

A Gurmukh (aavai) is born – lives by Divine virtues and commands in life – and (jaaey = goes) departs (nisang-u) without hesitation – with no anxiety about acceptance by the Almighty; as s/he is (jalaaey = burns) free of (kalank-u = blemishes) transgressions and parhar-i) keeps away from (mail-u = dirt) vices.

 

ਗੁਰਮੁਖਿ ਨਾਦ ਬੇਦ ਬੀਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਮਜਨੁ ਚਜੁ ਅਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਵੈ ਪਾਰੁ ॥੨੨॥

Gurmukẖ nāḏ beḏ bīcẖār.  Gurmukẖ majan cẖaj acẖār.  Gurmukẖ sabaḏ amriṯ hai sār.  Nānak gurmukẖ pāvai pār. ||22||

 

People engage in (naad = sound) recitation of mantras and reading of (beyd) the Vedas; (gurmukh-i) one who follows the guru’s teachings (vechaar-u = reflection) reflects on Divine commands. His/her (majan-u) ceremonial bath, (chaj) the way of doing things and (achaar) good conduct are that s/he (gurmukh-i) follows the guru.

(Gurmukh-i) for a Gurmukh awareness of (sabad-u) Divine command is (saar-u) the Supreme (amrit-u) nectar. A Gurmukh (paavai = gets to, paar-u = far shore) gets across the world-ocean of temptations, to the Almighty and is not reborn, says Nanak. 22.

 

The letter Chachaa.

ਚੰਚਲੁ ਚੀਤੁ ਨ ਰਹਈ ਠਾਇ ॥ ਚੋਰੀ ਮਿਰਗੁ ਅੰਗੂਰੀ ਖਾਇ ॥ ਚਰਨ ਕਮਲ ਉਰ ਧਾਰੇ ਚੀਤ ॥ ਚਿਰੁ ਜੀਵਨੁ ਚੇਤਨੁ ਨਿਤ ਨੀਤ ॥

Cẖancẖal cẖīṯ na rah▫ī ṯẖā▫e.  Cẖorī mirag angūrī kẖā▫e.  Cẖaran kamal ur ḏẖāre cẖīṯ.  Cẖir jīvan cẖeṯan niṯ nīṯ.

 

(Chanchal-u) the wavering human (cheet-u) mind does not (rahaee) remain (tthaaey = at one place) steady; it is like (mirag = deer) the stray animal (chori) stealthily (khaaey) eats (angoori) green shoots, i.e. temptations cause his/her mind to forget the Almighty.

One who (ur dhaarey = has in mind) keeps (kamal = lotus, charan = feet) the Almighty in (cheet) mind; s/he (nit neet) forever remains (cheytan-u) alert to temptations and has (chir) long virtuous (jeevan-u) life, i.e. does not succumb to vices.

 

ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ ਚੇਤਹਿ ਏਕੁ ਤਹੀ ਸੁਖੁ ਹੋਇ ॥ ਚਿਤਿ ਵਸੈ ਰਾਚੈ ਹਰਿ ਨਾਇ ॥ ਮੁਕਤਿ ਭਇਆ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥੨੩॥

Cẖinṯaṯ hī ḏīsai sabẖ ko▫e.  Cẖīṯėh ek ṯahī sukẖ ho▫e.  Cẖiṯ vasai rācẖai har nā▫e.  Mukaṯ bẖa▫i▫ā paṯ si▫o gẖar jā▫e. ||23||

 

(Sabh-u koey) everyone (deesai = is seen) looks (chintat) worried – about what would happen in future. (Sukh-u) peace (hoey = happens) comes (tahi) only then when s/he (cheytah-i) keeps in mind – commands of – (eyk-u) the One Almighty.

When the Almighty (vasai) abides (chit-i) in mind and one (raachai = gets used to) lives by (naaey/naam) commands of (har-i) the Almighty; s/he (bhaiaa) becomes (mukat-i) free of vices and (jaaey) goes, i.e. is accepted by, (ghar-i = to home) the Almighty (sio) with (pat-i) honour. 23.

 

The letter Chhachaa

ਛੀਜੈ ਦੇਹ ਖੁਲੈ ਇਕ ਗੰਢਿ ॥ ਛੇਆ ਨਿਤ ਦੇਖਹੁ ਜਗਿ ਹੰਢਿ ॥ ਧੂਪ ਛਾਵ ਜੇ ਸਮ ਕਰਿ ਜਾਣੈ ॥ ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਘਰਿ ਆਣੈ ॥

Cẖẖījai ḏeh kẖulai ik gandẖ.  Cẖẖe▫ā niṯ ḏekẖhu jag handẖ.  Ḏẖūp cẖẖāv je sam kar jāṇai.  Banḏẖan kāt mukaṯ gẖar āṇai.

 

When (ik) a (ganddh-i) knot (khulai) opens, i.e. when the soul is withdrawn, (deyh) the body (chheejai = is destroyed) dies; (chheyaa/khshai = destruction) deaths are taking place (nit) all the time, one should (handdh-i) go round (jag-i) in the world and (deykhau) see.

(Jey) if one (jaanai) considers (dhoop = sunshine) comforts and (chhaav = shade) discomforts (sam) alike, i.e. is happy with Divine will; s/he (kaatt-i = cuts) breaks (bandhan) bondage with the world-play and (aanai) brings (ghar-i) home, i.e. attains the state of, (mukat-i) freedom from cycles of births and deaths.

 

ਛਾਇਆ ਛੂਛੀ ਜਗਤੁ ਭੁਲਾਨਾ ॥ ਲਿਖਿਆ ਕਿਰਤੁ ਧੁਰੇ ਪਰਵਾਨਾ ॥ ਛੀਜੈ ਜੋਬਨੁ ਜਰੂਆ ਸਿਰਿ ਕਾਲੁ ॥ ਕਾਇਆ ਛੀਜੈ ਭਈ ਸਿਬਾਲੁ ॥੨੪॥

Cẖẖā▫i▫ā cẖẖūcẖẖī jagaṯ bẖulānā.  Likẖi▫ā kiraṯ ḏẖure parvānā.  Cẖẖījai joban jarū▫ā sir kāl.  Kā▫i▫ā cẖẖījai bẖa▫ī sibāl. ||24||

 

(Chhaaiaa = shadow) the material pleasures are (chhoochhi) empty/short-lived but (jagat-u = world) the human beings (bhulaana) are misled – attracted by them because of influence of the past; it is (likhiaa) the written (parvaana) order (dhurey) from the source/Creator, i.e. it is a Divine law, that one acts under influence of (kirat-u) past deeds.

(Joban) youth (chheejai) is lost, (jarooaa) old age and then (kaal-u) death hover (siri-i) over the head; and (kaaiaa) the body (chheejai = destroyed) dies (bhaee) becoming (sibaal-u) like scum on stagnant water, i.e. useless – so do not be attached to pleasures for the body, and think of lasting peace for the soul. 24.

 

Page 933

 

The letter Jajaa

ਜਾਪੈ ਆਪਿ ਪ੍ਰਭੂ ਤਿਹੁ ਲੋਇ ॥ ਜੁਗਿ ਜੁਗਿ ਦਾਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹਿ ਰਾਖੁ ॥ ਜਸੁ ਜਾਚਉ ਦੇਵੈ ਪਤਿ ਸਾਖੁ ॥

Jāpai āp parabẖū ṯihu lo▫e.  Jug jug ḏāṯā avar na ko▫e.  Ji▫o bẖāvai ṯi▫o rākẖahi rākẖ.  Jas jācẖa▫o ḏevai paṯ sākẖ.

 

(Prabhoo) the Almighty (aap-i) IT-self (jaapai = is seen) is present in (tih-u = three, loey = lok/regions) the whole world; IT is (daataa = giver) the Provider (jug-i jug-i) through the ages – at all times; (na koey) none (avar-u) other.

(Jiau) as (raakh-u) the Protector (bhaavai) likes, IT (raakhah-i) keeps us (tiau) that way; I (jaachau) seek (jas-u = praise) to praise IT’s virtues and emulate them; one to whom IT (deyvai) gives, s/he gets (saakh-u) recognition in this world and (pat-i) honour in Divine court – is honourably accepted for union by the Creator .

 

ਜਾਗਤੁ ਜਾਗਿ ਰਹਾ ਤੁਧੁ ਭਾਵਾ ॥ ਜਾ ਤੂ ਮੇਲਹਿ ਤਾ ਤੁਝੈ ਸਮਾਵਾ ॥ ਜੈ ਜੈ ਕਾਰੁ ਜਪਉ ਜਗਦੀਸ ॥ ਗੁਰਮਤਿ ਮਿਲੀਐ ਬੀਸ ਇਕੀਸ ॥੨੫॥

Jāgaṯ jāg rahā ṯuḏẖ bẖāvā.  Jā ṯū melėh ṯā ṯujẖai samāvā.  Jai jai kār japa▫o jagḏīs.  Gurmaṯ milī▫ai bīs ikīs. ||25||

 

May I (jaagat-u = awake) be alert to temptations, (rahaa) remain (jag-i = awake) conscious of Your commands and (bhaavaa = liked) be acceptable (tudh-u) to You. (Ja) when You (meylah-i = cause to meet) motivate to remember You, (ta) then I am (samaavaa) absorbed (tujhai) in You, i.e. live by Your virtues and commands.

I (japau) remember and practice virtues and commands of (jai jai kaar-u) the praise-worthy (jagdees = master of the world) Almighty Master. It is (gurmat-i) with the guru’s guidance that we (bees = twenty – out of twenty) are one hundred percent certain to (mileeai) find and become (ikees) one with the Almighty. 25.

 

The letter Jhajhaa.

ਝਖਿ ਬੋਲਣੁ ਕਿਆ ਜਗ ਸਿਉ ਵਾਦੁ ॥ ਝੂਰਿ ਮਰੈ ਦੇਖੈ ਪਰਮਾਦੁ ॥ ਜਨਮਿ ਮੂਏ ਨਹੀ ਜੀਵਣ ਆਸਾ ॥ ਆਇ ਚਲੇ ਭਏ ਆਸ ਨਿਰਾਸਾ ॥

Jẖakẖ bolaṇ ki▫ā jag si▫o vāḏ.  Jẖūr marai ḏekẖai parmāḏ.  Janam mū▫e nahī jīvaṇ āsā.  Ā▫e cẖale bẖa▫e ās nirāsā.

 

(Kiaa) why do you get unto (vaad-u = argument) conflict (siau) with (jag = world) people, and indulge in (jhakh-i) useless (bolan-u) talk? When one (dekhai = sees) realizes that this is (par = other, maad-u = intoxication) engrossment in other things by forgetting God, one (jhoor-i = feels bad, marai = dies) repents.

Such a person (marai) dies (janam-i) while alive, i.e. keeps falling prey to vices and cannot have (aassa) hope to (jeevan) be free of vices; s/he (aa-e) comes and (chaley) departs and (bhaey) has (niraasa) no hope to fulfill (aasa) the wish to unite with the Almighty.

 

ਝੁਰਿ ਝੁਰਿ ਝਖਿ ਮਾਟੀ ਰਲਿ ਜਾਇ ॥ ਕਾਲੁ ਨ ਚਾਂਪੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਪਾਈ ਨਵ ਨਿਧਿ ਹਰਿ ਕੈ ਨਾਇ ॥ ਆਪੇ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥੨੬॥

Jẖur jẖur jẖakẖ mātī ral jā▫e.  Kāl na cẖāʼnpai har guṇ gā▫e.  Pā▫ī nav niḏẖ har kai nā▫e.  Āpe ḏevai sahj subẖā▫e. ||26||

 

S/he (jhur-i jhur-i) repents for (jhakh-i) doing useless things and (ral-i jaaey = mixes in, maatti = dust) dies, i.e. life passes.

One who (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty, (kaal-u) the agent of Divine justice does not (chaanpai = consume) punish him/her.

S/he (paaee) obtains (nav nidh-i = nine treasures) the great wealth of awareness of (naaey/naam) Naam or virtues and commands (kai) of (har-i) the Almighty. The Almighty (aapey) IT-self (deyvai) gives this to him/her (sahj-i subhaaey) naturally – without effort on his/her part. 26.

 

The letter Janjnaa.

 

ਞਿਆਨੋ ਬੋਲੈ ਆਪੇ ਬੂਝੈ ॥ ਆਪੇ ਸਮਝੈ ਆਪੇ ਸੂਝੈ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਅੰਕਿ ਸਮਾਵੈ ॥ ਨਿਰਮਲ ਸੂਚੇ ਸਾਚੋ ਭਾਵੈ ॥

Ñi▫āno bolai āpe būjẖai.  Āpe samjẖai āpe sūjẖai.  Gur kā kahi▫ā ank samāvai.  Nirmal sūcẖe sācẖo bẖāvai.

 

A person (bolai) talks (gangniano) knowledge and thinks (aapey) him/her-self (boojhai) knows what it means. And him/her-self (samjhai) understands and (soojhai) knows what it is about.

S/he (samaavai = takes in, ank-i = in the body/mind) assimilates (kahiaa = saying) teachings of the guru; his/her mind becomes (nirmal) free of vices; such persons (saach-e) of clean conduct (bhaavai) are liked by – approved by (saacho) the Eternal.  

 

ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਨਹੀ ਤੋਟ ॥ ਲਾਲ ਪਦਾਰਥ ਸਾਚੁ ਅਖੋਟ ॥ ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਸਾਚਿ ਸਮਾਵਹੁ ॥੨੭॥
Gur sāgar raṯnī nahī ṯot.  Lāl paḏārath sācẖ akẖot.  Gur kahi▫ā sā kār kamāvahu.  Gur kī karṇī kāhe ḏẖāvahu.  Nānak gurmaṯ sācẖ samāvahu. ||27||

 

The guru is (saagar-u) the ocean with no (tott) dearth (ratni = of jewels) of spiritual awareness; he has (akhott) an inexhaustible (padaarath = substance) treasure of (saach-u) eternal (laal = rubies) valuable virtues of the Almighty.

Whatever (gur-i) the guru (kahiaa) says, we should (kamaavhu) carry out (sa) that (kaar) task, i.e. follows his guidance; (kaahey = why?) do not (dhaavhu) run away from (karni) the task (ki) of the guru.

Comply (gurmat-i) with the guru’s counsel and you may (samaavhu) merge (saach-i) in the Eternal, says Nanak. 27.

 

The letter Ttainkaa.

 

ਟੂਟੈ ਨੇਹੁ ਕਿ ਬੋਲਹਿ ਸਹੀ ॥ ਟੂਟੈ ਬਾਹ ਦੁਹੂ ਦਿਸ ਗਹੀ ॥ ਟੂਟਿ ਪਰੀਤਿ ਗਈ ਬੁਰ ਬੋਲਿ ॥ ਦੁਰਮਤਿ ਪਰਹਰਿ ਛਾਡੀ ਢੋਲਿ ॥

Tūtai nehu kė bolėh sahī.  Tūtai bāh ḏuhū ḏis gahī.  Tūt parīṯ ga▫ī bur bol.  Ḏurmaṯ parhar cẖẖādī dẖol.

 

(Neyhu = affection) relationship (ttoottai) breaks if one (bolai) talks (sahi = straight) back, i.e. engages in arguments/acrimony. It is like (baah) the arm (ttoottai) breaks if (gahi = held) pulled in (duhoo) both (dis) directions.

(Preet-i) affection (ttoott-i gaee) breaks with (bur) bad (bol-i) words. (Durmat-i) an evil thinking wife is (parhar-i) kept away and (chhaaddi) abandoned (ddhol-i) by the husband.

 

ਟੂਟੈ ਗੰਠਿ ਪੜੈ ਵੀਚਾਰਿ ॥ ਗੁਰ ਸਬਦੀ ਘਰਿ ਕਾਰਜੁ ਸਾਰਿ ॥ ਲਾਹਾ ਸਾਚੁ ਨ ਆਵੈ ਤੋਟਾ ॥ ਤ੍ਰਿਭਵਣ ਠਾਕੁਰੁ ਪ੍ਰੀਤਮੁ ਮੋਟਾ ॥੨੮॥

Tūtai ganṯẖ paṛai vīcẖār.  Gur sabḏī gẖar kāraj sār.  Lāhā sācẖ na āvai ṯotā.  Ŧaribẖavaṇ ṯẖākur parīṯam motā. ||28||

 

If (gantth-i = knot) a relationship (ttoottai) breaks it can (parrai = be tied) be restored (veechaar-i) by thinking about the cause of breakage; it could be one’s own fault. Similarly (kaaraj-u = purpose) the need (ghar-i = house) of the mind for peace (saar-i) is fulfilled by – giving up ego and – following the guru’s (sabdi = by the word) guidance.

One who aims to make (saach-u = true) fair (laaha) profit, (totta = shortfall) loss never (aavai) occurs in his/her business/dealings, i.e. one who lives by Naam or Divine virtues and commands never suffers. (Preetam) the Beloved (tthaakur) Master of (tribhavan = of three regions) the world is (mottaa = fat/big) great – provides protection to him/her. 28.

 

The letter Tthathaa.

 

ਠਾਕਹੁ ਮਨੂਆ ਰਾਖਹੁ ਠਾਇ ॥ ਠਹਕਿ ਮੁਈ ਅਵਗੁਣਿ ਪਛੁਤਾਇ ॥ ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ ॥

Ŧẖākahu manū▫ā rākẖo ṯẖā▫e.  Ŧẖahak mu▫ī avguṇ pacẖẖuṯā▫e.  Ŧẖākur ek sabā▫ī nār.  Bahuṯe ves kare kūṛi▫ār.

 

(Tthaakahu = stop) restrain (manooaa) the mind and (raakhau) keep it (tthaaey = in place) steady – focused on the Almighty. People (muee = die) destroy themselves (tthahak-i = colliding) in duality, i.e. in conflicts and (pachhutaaey) repent (avgun-i) for their misdeeds.

There is (eyk-u) one (tthaakur-u = master) Almighty-husband and (sabaaee) all creatures are (naar-i = women) IT’s soul-wives. (Koorriaar-i = false) those who deny the Master and not obey IT, they (karey) adopt (bahutey) numerous (veys) garbs, i.e. they are not accepted for union by the Creator and are born in numerous life form.

 

ਪਰ ਘਰਿ ਜਾਤੀ ਠਾਕਿ ਰਹਾਈ ॥ ਮਹਲਿ ਬੁਲਾਈ ਠਾਕ ਨ ਪਾਈ ॥ ਸਬਦਿ ਸਵਾਰੀ ਸਾਚਿ ਪਿਆਰੀ ॥ ਸਾਈ ਸਹਾਗਣਿ ਠਾਕੁਰਿ ਧਾਰੀ ॥੨੯॥

Par gẖar jāṯī ṯẖāk rahā▫ī.  Mahal bulā▫ī ṯẖāk na pā▫ī.  Sabaḏ savārī sācẖ pi▫ārī.  Sā▫ī sohagaṇ ṯẖākur ḏẖārī. ||29||

 

The soil-wife who obeys the Master, is (rahaaee) kept (tthaak-i) restrained from (jaati) going to (par) another’s (ghar-i) homes, i.e. from wavering and looking elsewhere. S/he is (bulaaee) called (mahal-i) to the palace/Almighty and (paaee) faces no (tthaak) hindrance for entry.

She has been (svaaree) transformed (sabad-i = with word) by obedience to Divine commands and become (piaaree) beloved (saach-i) of the Eternal. (Saaee) such a (suhaagan-i) fortunate soul-woman is (dhaaree) made soul-wife, i.e. accepted for union by the Almighty. 29

 

The letter Ddaddaa.

 

ਡੋਲਤ ਡੋਲਤ ਹੇ ਸਖੀ ਫਾਟੇ ਚੀਰ ਸੀਗਾਰ ॥ ਡਾਹਪਣਿ ਤਨਿ ਸੁਖੁ ਨਹੀ ਬਿਨੁ ਡਰ ਬਿਣਠੀ ਡਾਰ ॥

Dolaṯ dolaṯ he sakẖī fāte cẖīr sīgār.  Dāhpaṇ ṯan sukẖ nahī bin dar biṇaṯẖī dār.

 

A soul-woman says: (Hey) o (sakhi) girlfriends – other souls – I wished to be acceptable by the Almighty-husband, but instead of obeying, I tried to please IT with adornments; (ddolat ddolat = wavering) going around all over, my (cheer/cheerrey) clothes and (seegaar) adornments (phaattey = torn) got worn out but I could not please the Master, i.e. all methods like worship of gods/goddesses and rituals proved unavailing.

There is no (sukh-u) comfort/peace (tan-i = body) for one who does not obey the Almighty, and s/he remains (ddaahpan-i) in state of burning, i.e. in the company of fire of the four types – Hans = violence, Hett = envy/jealousy, Lobh = greed/craving and Kop = anger/intolerance; (ddaar) multitudes (bintthee) are getting destroyed (bin-u) without (ddar = fear) obedience to the Almighty.

 

ਡਰਪਿ ਮੁਈ ਘਰਿ ਆਪਣੈ ਡੀਠੀ ਕੰਤਿ ਸੁਜਾਣਿ ॥ ਡਰੁ ਰਾਖਿਆ ਗੁਰਿ ਆਪਣੈ ਨਿਰਭਉ ਨਾਮੁ ਵਖਾਣਿ ॥

Darap mu▫ī gẖar āpṇai dīṯẖī kanṯ sujāṇ.  Dar rākẖi▫ā gur āpṇai nirbẖa▫o nām vakẖāṇ.

 

Finally, I (ddarap-i muee) feared and died, i.e. gave up ego and submitted to Divine commands in my (aapnai) own (ghar-i = home) mind and the (sujaan-i) all-knowing (kant-i = spouse) Almighty-husband (ddeetthaa) noticed me.

(Ddar-u) obedience to Divine commands was (raakhiaa) put in the mind by (aapnai = own) my (gur-i) guru by (vakhaan-i = speaking) making me aware of (naam-u) virtues and commands of (nirbhau = fearless) the Almighty, above whom there is none.

 

ਡੂਗਰਿ ਵਾਸੁ ਤਿਖਾ ਘਣੀ ਜਬ ਦੇਖਾ ਨਹੀ ਦੂਰਿ ॥ ਤਿਖਾ ਨਿਵਾਰੀ ਸਬਦੁ ਮੰਨਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਭਰਪੂਰਿ ॥

Dūgar vās ṯikẖā gẖaṇī jab ḏekẖā nahī ḏūr.  Ŧikẖā nivārī sabaḏ man amriṯ pī▫ā bẖarpūr.

 

I thought the Almighty was far, up (ddoogar-i) on a mountain, and I had (ghanee = plenty) great (tikhaa = thirst) yearning for it; (ja) when with the guru’s guidance, I (deykhaa) saw within I found IT is (nahi) not (door-i) far.

I (peeaa) drank (amrit-u) the life-giving nectar (bharpoor-i) to the fill, i.e. now fully live by Naam or Divine virtues and commands, and my (tikhaa) thirst has (nivaar-i) gone, i.e. my yearning has been satisfied – I experience the Almighty-husband with me.

 

ਦੇਹਿ ਦੇਹਿ ਆਖੈ ਸਭੁ ਕੋਈ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥ ਗੁਰੂ ਦੁਆਰੈ ਦੇਵਸੀ ਤਿਖਾ ਨਿਵਾਰੈ ਸੋਇ ॥੩੦॥

Ḏėh ḏėh ākẖai sabẖ ko▫ī jai bẖāvai ṯai ḏe▫e.  Gurū ḏu▫ārai ḏevsī ṯikẖā nivārai so▫e. ||30||

 

(Sabh-u koee) everyone (aakhai) keeps asking the Almighty (deyh-i deyh-i) to give awareness of Naam, but one (jai) who (bhaavai) is approved, IT (dey-i) gives Naam to (tai) that person.

IT (deysi = gives) imparts awareness of Naam (duaarai = through) by causing to find the guru and follow his the teachings; (soey = that) the guru alone (nivaarai = dispels) ends (tikhaa = thirst) the yearning, i.e. enables to find the Almighty. 30.

 

The letter Ddhadhaa.

 

ਢੰਢੋਲਤ ਢੂਢਤ ਹਉ ਫਿਰੀ ਢਹਿ ਢਹਿ ਪਵਨਿ ਕਰਾਰਿ ॥ ਭਾਰੇ ਢਹਤੇ ਢਹਿ ਪਏ ਹਉਲੇ ਨਿਕਸੇ ਪਾਰਿ ॥

Dẖandẖolaṯ dẖūdẖaṯ ha▫o firī dẖėh dẖėh pavan karār.  Bẖāre dẖahṯe dẖėh pa▫e ha▫ule nikse pār.

 

(Hau) I (phiri = wandered) went all over (ddhanddholat) searching and (ddhooddhat) searching – looking if there is anyone who has not succumbed to temptations in the w0rld; and found that most people (ddhah-i ddhah-i pavan-i = falling down) succumb (karaar-i) greatly.

(Bhaarey) the heavy ones – the powerful people who thought they could do anything and felt no need for Naam are (ddhahtey = falling) subject to being weighed down by vices and (ddhah paey = fell down) succumb; (hauley) the light ones who are humble and live by Naam (niksey = come out) resist vices (paar-i = across) on the other bank, i.e. overcome vices.

 

ਅਮਰ ਅਜਾਚੀ ਹਰਿ ਮਿਲੇ ਤਿਨ ਕੈ ਹਉ ਬਲਿ ਜਾਉ ॥ ਤਿਨ ਕੀ ਧੂੜਿ ਅਘੁਲੀਐ ਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਉ ॥

Amar ajācẖī har mile ṯin kai ha▫o bal jā▫o.  Ŧin kī ḏẖūṛ agẖulī▫ai sangaṯ mel milā▫o.

 

Those who (miley = meet) find (amar) the eternal and (ajaachi = beyond assessment) ineffable (har-i) Almighty; (hau) I (bal-i jaau = am sacrifice) adore (kai = to, tin = them) them.

We can (aghuleeai) be freed of vices (dhoorr-i) with the dust (tin ki) of their feet, i.e. by following their example; please (meyl-i = meet) lead me to their (sangat-i) company and (milaau) unite me with You, O Almighty.

 

ਮਨੁ ਦੀਆ ਗੁਰਿ ਆਪਣੈ ਪਾਇਆ ਨਿਰਮਲ ਨਾਉ ॥ ਜਿਨਿ ਨਾਮੁ ਦੀਆ ਤਿਸੁ ਸੇਵਸਾ ਤਿਸੁ ਬਲਿਹਾਰੈ ਜਾਉ ॥

Man ḏī▫ā gur āpṇai pā▫i▫ā nirmal nā▫o.  Jin nām ḏī▫ā ṯis sevsā ṯis balihārai jā▫o.

 

I have (deeaa) given/dedicated my (man-u) mind to (gur-i) to the guru and (paaiaa) obtained awareness of (nirmal) the pristine (naau/naam) virtues of the Master.

The guru, (jin-i) who (deeaa = gives) imparts Naam, I (seyvsa = shall serve) shall ever obey him; I (balihaarai jaau = am sacrifice) adore (tis-u = that) my guru.

 

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ਜੋ ਉਸਾਰੇ ਸੋ ਢਾਹਸੀ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਤਿਸੁ ਸੰਮ੍ਹ੍ਹਲਾ ਤਾ ਤਨਿ ਦੂਖੁ ਨ ਹੋਇ ॥੩੧॥

Jo usāre so dẖāhsī ṯis bin avar na ko▫e.  Gur parsādī ṯis sammĥlā ṯā ṯan ḏūkẖ na ho▫e. ||31||

 

The Creator (jo) who (usaarey = builds) creates (so) that also (ddhaasi) demolishes; there is (na koey) none (avar-u) other (bin-u) except (tis-u = that) IT.

When we (sa’mmhlaa = take care) keep IT’s virtues and commands in mind, (ta) then (dookh-u) grief (na hoey) does not come (tan-i = to the body) us. 31.

 

The letter NaaNaa.

 

ਣਾ ਕੋ ਮੇਰਾ ਕਿਸੁ ਗਹੀ ਣਾ ਕੋ ਹੋਆ ਨ ਹੋਗੁ ॥ ਆਵਣਿ ਜਾਣਿ ਵਿਗੁਚੀਐ ਦੁਬਿਧਾ ਵਿਆਪੈ ਰੋਗੁ ॥

Ņā ko merā kis gahī ṇā ko ho▫ā na hog.  Āvaṇ jāṇ vigucẖī▫ai ḏubiḏẖā vi▫āpai rog.

 

There is (Na ko) none who is (meyra) mine forever; (kis) whose hand do I (gahee) hold; there (hoaa) was (na ko) none – who accompanied from last birth or (hog) shall accompany to the hereafter. When we rely on others than God, (rog-u) the ailment of (dubidha) duality (viaapai) affects us and we (vigucheeaai = spoilt) face the ignominy of (aavan-i = coming) births and (jaan-i) deaths.

 

ਣਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਕਲਰ ਕੰਧ ਗਿਰੰਤਿ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਉ ਛੂਟੀਐ ਜਾਇ ਰਸਾਤਲਿ ਅੰਤਿ ॥

Ņām vihūṇe āḏmī kalar kanḏẖ giranṯ.  viṇ nāvai ki▫o cẖẖūtī▫ai jā▫e rasāṯal anṯ.

 

Like (kandh) a wall built with (kalar) potassium nitrate – that cannot hold and – the wall (girant-i) falls; similarly (aadmi = men) human beings (vihooney) bereft of practice of (Naam) Divine virtues and commands, are unsteady and fall prey to temptations.

We (Kiau = how?) cannot (chhutteeai) be free of vices (vin-u) without awareness (naavai) of Naam and (ant-i) end up (jaaey) going into (rasaatal-i = hell) cycles of births and deaths.

 

ਗਣਤ ਗਣਾਵੈ ਅਖਰੀ ਅਗਣਤੁ ਸਾਚਾ ਸੋਇ ॥ ਅਗਿਆਨੀ ਮਤਿਹੀਣੁ ਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥

Gaṇaṯ gaṇāvai akẖrī agṇaṯ sācẖā so▫e.  Agi▫ānī maṯihīṇ hai gur bin gi▫ān na ho▫e.

 

(Soey = that) the One (saachaa) Eternal is (aganat-u = not countable) beyond measure but the human being (ganaavai = counts) makes assessment (ganat = numbers) of IT’s virtues and powers.

Being (matiheen) bereft of counsel – of the guru – such a person is (agiaani) ignorant as (giaan-u) awareness of virtues and commands of the Almighty is not (hoey) acquired (bin-u) except through (gur) the guru.

 

ਤੂਟੀ ਤੰਤੁ ਰਬਾਬ ਕੀ ਵਾਜੈ ਨਹੀ ਵਿਜੋਗਿ ॥ ਵਿਛੁੜਿਆ ਮੇਲੈ ਪ੍ਰਭੂ ਨਾਨਕ ਕਰਿ ਸੰਜੋਗ ॥੩੨॥

Ŧūtī ṯanṯ rabāb kī vājai nahī vijog.  vicẖẖuṛi▫ā melai parabẖū Nānak kar sanjog. ||32||

 

When (tant-u) a string of (rabaab = rebeck) a stringed musical instrument (tootti) is broken, it does not (vaajai) play (vijog-i = separated) in its absence, similarly one who forgets Naam can never connect unite with IT.

(Prabhoo) The Almighty (meylai) unites with IT-self, those (vichhurriaa) separated (kar-i) making creating (sanjog) the auspicious opportunity for union – through motivation to live by Naam, says Nanak. 32.