SGGS pp 944-946, Raamkali M: 1, Sidh Gosatt, Paurris 55-73 of 73.

 

Note: In this composition below, the black fonts show questions of the Yogis and blue ones are replies of Guru Nanak.

 

ਕੁਬੁਧਿ ਚਵਾਵੈ ਸੋ ਕਿਤੁ ਠਾਇ ॥ ਕਿਉ ਤਤੁ ਨ ਬੂਝੈ ਚੋਟਾ ਖਾਇ ॥

Kubuḏẖ cẖavāvai so kiṯ ṯẖā▫e.  Ki▫o ṯaṯ na būjẖai cẖotā kẖā▫e.

 

Q: (Kit-u) which is (tthaaey = place) the state in which one (chavaavai = speaks) talks (kabudh-i) senselessly; (kiau) why does s/he not (boojhai) understand (tat-u) the reality and (khaaey = eats/receives, chottaa = hits) suffers – by being denied union with the almighty and is put in reincarnation?

 

ਜਮ ਦਰਿ ਬਾਧੇ ਕੋਇ ਨ ਰਾਖੈ ॥ ਬਿਨੁ ਸਬਦੈ ਨਾਹੀ ਪਤਿ ਸਾਖੈ ॥

Jam ḏar bāḏẖe ko▫e na rākẖai.  Bin sabḏai nāhī paṯ sākẖai.

 

(Koey na) no one can (raakhai) save one (baadhey) bound (dar-i = at gate/place) by (jam) Divine justice.

One who (bin-u = without) does not live (sabdai = by the word) by the guru’s teachings – commits transgressions and, has no (pat-i) honour or (saakhai) standing – here and in the hereafter.

 

ਕਿਉ ਕਰਿ ਬੂਝੈ ਪਾਵੈ ਪਾਰੁ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਨ ਬੁਝੈ ਗਵਾਰੁ ॥੫੫॥

Ki▫o kar būjẖai pāvai pār.  Nānak manmukẖ na bujẖai gavār. ||55||

 

(Kiau kar-i) how does one (boojhai) understand Divine commands and (paavai) get to (paar-u) the far shore, i.e. get across the world-ocean?

(Manmukh-i) a self-willed person is (gavaar-u) silly; s/he does not follow the guru to (bujhai) understand the reality that one needs to comply with Divine commands, says Guru Nanak. 55.

 

ਕੁਬੁਧਿ ਮਿਟੈ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮੋਖ ਦੁਆਰ ॥

Kubuḏẖ mitai gur sabaḏ bīcẖār.  Saṯgur bẖetai mokẖ ḏu▫ār.

 

A: (Kabudh-i) evil sense (mittai = erased) is given up (beechaar-i) by contemplating (sabad-u = word) teachings of the guru.

One who (bheyttai) finds (satigur-u) the true guru – and follows his instructions – finds (duaar) the gate to (mokh) emancipation – freedom from vices in life, and rebirth on death.

 

ਤਤੁ ਨ ਚੀਨੈ ਮਨਮੁਖੁ ਜਲਿ ਜਾਇ ॥ ਦੁਰਮਤਿ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥
Ŧaṯ na cẖīnai manmukẖ jal jā▫e.  Ḏurmaṯ vicẖẖuṛ cẖotā kẖā▫e.

 

(Manmukh-u) a self-willed person does not (cheenai) understand (tat-u) the reality and (jal-i jaaey = burns) destroys him/her-self in evil.

S/he (vicchurr-i) is separated from the Almighty (durmat-i) because of evil thinking and (khaaey = eats/receives, chottaa = hits) comes to grief.

 

ਮਾਨੈ ਹੁਕਮੁ ਸਭੇ ਗੁਣ ਗਿਆਨ ॥ ਨਾਨਕ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥੫੬॥

Mānai hukam sabẖe guṇ gi▫ān.  Nānak ḏargėh pāvai mān. ||56||

 

One who (maanai) obeys (hukam-u) Divine commands is considered to have (giaan) awareness of (sabhey) all (gun) virtues; s/he (paavai) receives (maan-u) honour (dargah) in Divine court, i.e. is found to have virtues to his/her credit, says Guru Nanak. 56.

 

ਸਾਚੁ ਵਖਰੁ ਧਨੁ ਪਲੈ ਹੋਇ ॥ ਆਪਿ ਤਰੈ ਤਾਰੇ ਭੀ ਸੋਇ ॥

Sācẖ vakẖar ḏẖan palai ho▫e.  Āp ṯarai ṯāre bẖī so▫e.

 

One who has (dhan-u) the wealth of (saach-u) true (vakhar-u) merchandise  – awareness of Naam or Divine virtues and commands (palai) in possession; (soey) that person (tarai = swims) gets across the world-ocean (aap-i) him/her-self and (taarai) ferries those who follow him/her.

 

ਸਹਜਿ ਰਤਾ ਬੂਝੈ ਪਤਿ ਹੋਇ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਰੈ ਨ ਕੋਇ ॥

Sahj raṯā būjẖai paṯ ho▫e.  Ŧā kī kīmaṯ karai na ko▫e.

 

Such a person is (rataa) imbued with love of the Almighty (sahj-i) in state of poise and (hoey = happens) receives (pat-i) honor; (na koey) no one can (karey) assess (keemat-i = price) the exalted spiritual state (ki) of (ta) that person.

 

ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥ ਨਾਨਕ ਪਾਰਿ ਪਰੈ ਸਚ ਭਾਇ ॥੫੭॥

Jah ḏekẖā ṯah rahi▫ā samā▫e.  Nānak pār parai sacẖ bẖā▫e. ||57||

 

(Jah) wherever I (deykha) look, I find the Almighty (rahai samaaey) pervading; one with (sach) true (bhaaey) love/sincerity (parai) lands (paar-i) across, i.e. overcomes vices and finds the Master, says Guru Nanak. 57.

 

ਸੁ ਸਬਦ ਕਾ ਕਹਾ ਵਾਸੁ ਕਥੀਅਲੇ ਜਿਤੁ ਤਰੀਐ ਭਵਜਲੁ ਸੰਸਾਰੋ ॥ ਤ੍ਰੈ ਸਤ ਅੰਗੁਲ ਵਾਈ ਕਹੀਐ ਤਿਸੁ ਕਹੁ ਕਵਨੁ ਅਧਾਰੋ ॥

So sabaḏ kā kahā vās kathī▫ale jiṯ ṯarī▫ai bẖavjal sansāro.  Ŧarai saṯ angul vā▫ī kahī▫ai ṯis kaho kavan aḏẖāro.

 

Q: (Kahaa) where do you (katheealey) say is (vaas-u) the abode of (s-u sabad = word) Divine commands, i.e. how do we know, the instructions by obeying (jit-u) which we (tareeai = swim) get across (bhavjal) the world-ocean, (sansaaro = world) attachments in the world-play:

(Kaheeai) it is said that when breathing out, (vaaee) the breathed-out air can be felt up to (trai = three + sat = seven) ten (angul) fingers, (kahu) tell us (kavan-u) what is (adhaaro) the support of (tis-u) that breath, i.e. where does the breath start from?

 

ਬੋਲੈ ਖੇਲੈ ਅਸਥਿਰੁ ਹੋਵੈ ਕਿਉ ਕਰਿ ਅਲਖੁ ਲਖਾਏ ॥ ਸੁਣਿ ਸੁਆਮੀ ਸਚੁ ਨਾਨਕੁ ਪ੍ਰਣਵੈ ਅਪਣੇ ਮਨ ਸਮਝਾਏ ॥

Bolai kẖelai asthir hovai ki▫o kar alakẖ lakẖā▫e.  Suṇ su▫āmī sacẖ Nānak paraṇvai apṇe man samjẖā▫e.

 

(Kiau kar-i) how can the soul which (bolai) speaks and (kheylai) plays – in the activities of the world – (hovai) be made (asthir-u) steady to look within and (lakhaaey) know (alakh-u) the unknowable Almighty?

(Pranvai) submits Guru Nanak: The Yogi said; (sun-i) listen (suaami = master) o Nanak, how can one (samjhaaey) cause understanding about (sach-u) the Eternal to (apney = own) one’s (man) mind?

 

ਗੁਰਮੁਖਿ ਸਬਦੇ ਸਚਿ ਲਿਵ ਲਾਗੈ ਕਰਿ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਏ ॥ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਪੂਰੈ ਭਾਗਿ ਸਮਾਏ ॥੫੮॥

Gurmukẖ sabḏe sacẖ liv lāgai kar naḏrī mel milā▫e.  Āpe ḏānā āpe bīnā pūrai bẖāg samā▫e. ||58||

 

A: The Gurmukh (laagai) fixes (liv) attention (sach-i) on the Eternal (sabdey) with the guru’s guidance; the Almighty (kar-i nadri) graciously (milaaey = causes to meet) accepts for (meyl-i) union.

The Almighty (aapey) IT-self (daanaa) knows the minds and (beena) watches actions of the creatures; one with (poorai) good (bhaag-i) fortune based on good deeds (samaaey) merges with the Almighty – it is not arbitrary. 58.

 

ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ ਪਵਨ ਕਾ ਵਾਸਾ ਸੁੰਨ ਨਿਵਾਸਾ ਅਕਲ ਕਲਾ ਧਰ ਸੋਈ ॥

So sabaḏ ka▫o niranṯar vās alkẖaʼn jah ḏekẖā ṯah so▫ī.  Pavan kā vāsā sunn nivāsā akal kalā ḏẖar so▫ī.

 

(Vaas-u) the abode (kau) of (su) those (sabad) Divine commands is (nirantar-i) everywhere all the time; because (jah) wherever I (deykha) a look, I find (alakha-n) the Ineffable (soee = that) One Almighty (tah) there – whose commands these are.

(Vaasa) the abode of (pavan = air) Sabad Divine commands is with (nivaasa) abode of (sunn) the unshakable Almighty; (soee) that (akal) un-manifest Almighty with all (kalaa) powers is (dhar) the mainstay of all.

 

ਨਦਰਿ ਕਰੇ ਸਬਦੁ ਘਟ ਮਹਿ ਵਸੈ ਵਿਚਹੁ ਭਰਮੁ ਗਵਾਏ ॥ ਤਨੁ ਮਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ ਨਾਮੋ ਮੰਨਿ ਵਸਾਏ ॥

Naḏar kare sabaḏ gẖat mėh vasai vicẖahu bẖaram gavā▫e.  Ŧan man nirmal nirmal baṇī nāmo man vasā▫e.

 

When the Almighty (karey = does/bestows, nadar-i = glance of grace) bestows grace (bharam-u) delusion (gavaaey = loses) leaves (vichahu) from within, and (sabad-u) Divine commands (vasai) abide (mah-i) in (ghatt) body/mind.

When one (vasaaey = causes to abide, mann-i = in mind) is aware of (naamo) of Divine virtues and commands, then his/her (tan-u = body) actions, (man-u = mind) thoughts as well as (baani) words/speech become (nirmal-u = free of dirt) free of vices.

 

ਸਬਦਿ ਗੁਰੂ ਭਵਸਾਗਰੁ ਤਰੀਐ ਇਤ ਉਤ ਏਕੋ ਜਾਣੈ ॥ ਚਿਹਨੁ ਵਰਨੁ ਨਹੀ ਛਾਇਆ ਮਾਇਆ ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੈ ॥੫੯॥

Sabaḏ gurū bẖavsāgar ṯarī▫ai iṯ uṯ eko jāṇai.  Cẖihan varan nahī cẖẖā▫i▫ā mā▫i▫ā Nānak sabaḏ pacẖẖāṇai. ||59||

 

It is with compliance with (sabad-i) instructions of the guru that one (jaanai) knows/understands that the One Almighty is present (it) here and (ut = there) in the hereafter and should obey IT; it is by obedience that we (tareeai = swim) get across (bhavsaagar-u) the world-ocean, i.e. get rid of attachments to the world-play.

The Almighty does not have any (chihan) feature or (varan-u) colour and no (chhaaiaa) shade/influence of (maaiaa) the world-play; one (pachhaanai) understands the Almighty when one understands (sabad-u) Divine Word/commands, says Guru Nanak. 59.

 

ਤ੍ਰੈ ਸਤ ਅੰਗੁਲ ਵਾਈ ਅਉਧੂ ਸੁੰਨ ਸਚੁ ਆਹਾਰੋ ॥ ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥
Ŧarai saṯ angul vā▫ī a▫oḏẖū sunn sacẖ āhāro.  Gurmukẖ bolai ṯaṯ birolai cẖīnai alakẖ apāro.

 

O (audhoo) Yogi, (aahaaro = food) the support for (vaaee = air) the breath that is felt up to (trai + sat) ten fingers is (sunn) the unshakable (sach-u) Eternal Almighty.

A Gurmukh (bolai = says) remembers IT and (birolai = churns) contemplates to know (tat-u) the essence and (cheenai = knows) becomes aware of the otherwise (alakh) ineffable and (apaaro) Infinite Almighty.

 

ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਜਾਣੈ ਤਾ ਹਰਿ ਨਾਮਿ ਲਗੈ ਪਿਆਰੋ ॥

Ŧarai guṇ metai sabaḏ vasā▫e ṯā man cẖūkai ahankāro.  Anṯar bāhar eko jāṇai ṯā har nām lagai pi▫āro.

 

One does not see the Almighty within because the mask of pride/ego; when one (mettai = erases) is free of (trai = three, gun = attributes) acting by ego (ta) then (ahankaaro) pride (man-i) of the mind (chookai) ends.

When one (jaanai = knows) recognizes (eko) the One Almighty (anatar-i) within and (baahar-i) outside in creation, i.e. finds the Almighty alone as the companion everywhere, (ta) then s/he (lagai) develops (piaaro) love (naam-i) for Naam – emulating virtues and obeying commands – of (har-i) the Almighty – starts living by Naam.

 

ਸੁਖਮਨਾ ਇੜਾ ਪਿੰਗੁਲਾ ਬੂਝੈ ਜਾ ਆਪੇ ਅਲਖੁ ਲਖਾਏ ॥ ਨਾਨਕ ਤਿਹੁ ਤੇ ਊਪਰਿ ਸਾਚਾ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਏ ॥੬੦॥

Sukẖmanā iṛā pingulā būjẖai jā āpe alakẖ lakẖā▫e.  Nānak ṯihu ṯe ūpar sācẖā saṯgur sabaḏ samā▫e. ||60||

 

The Yogi believes that control of breath through the three channels called Irra – on left, Pingla –on right, and Sukhaman – middle and links it to spiritual awareness, but one (boojhai = understands) gets that awareness (ja) when (Alakh-u) the unknowable Almighty (aap-e) IT-self (lakhaa-e) causes to be known.

(Saachaa) the Eternal is (tey oopar-i) above/beyond the practice of (tihu) the three breathing channels; one (samaaey) is absorbed in IT (sabad-i) through teachings of (satigur) the true guru, says Guru Nanak. 60.

 

ਮਨ ਕਾ ਜੀਉ ਪਵਨੁ ਕਥੀਅਲੇ ਪਵਨੁ ਕਹਾ ਰਸੁ ਖਾਈ ॥ ਗਿਆਨ ਕੀ ਮੁਦ੍ਰਾ ਕਵਨ ਅਉਧੂ ਸਿਧ ਕੀ ਕਵਨ ਕਮਾਈ ॥

Man kā jī▫o pavan kathī▫ale pavan kahā ras kẖā▫ī.  Gi▫ān kī muḏrā kavan a▫oḏẖū siḏẖ kī kavan kamā▫ī.

 

Q: (Jeeo) the life of (man) the mind (katheealey) is said to be (pavan-u = air) breaths; (kahaa) from where do (pavan-u) the breaths (khaaee = eat, ras-u = elixir) get support – emanate?

What is (mudra = Yogic posture) method of obtaining (giaan) awareness of the Almighty within; (kavan) what is (kamaaee) done by (sidh) an accomplished Yogi – to find God?

 

Page 945

 

ਬਿਨੁ ਸਬਦੈ ਰਸੁ ਨ ਆਵੈ ਅਉਧੂ ਹਉਮੈ ਪਿਆਸ ਨ ਜਾਈ ॥ ਸਬਦਿ ਰਤੇ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ਸਾਚੇ ਰਹੇ ਅਘਾਈ ॥

Bin sabḏai ras na āvai a▫oḏẖū ha▫umai pi▫ās na jā▫ī.  Sabaḏ raṯe amriṯ ras pā▫i▫ā sācẖe rahe agẖā▫ī.

 

A: the mind (na aavai) does not experience (ras-u) pleasure of finding the Almighty (bin-u) without awareness (sabdai) of Divine commands and (piaas = thirst) acting under (haumai) ego (na jaaee) does not leave/stop.

Those who are (ratey) imbued (sabad-i) with Divine commands, they (paaiaa) obtain (amrit) lasting (ras-u) pleasure of finding the Almighty and (rahey) remain (aghaaee) satisfied with living by Naam (saachey) of the Eternal.

 

ਕਵਨ ਬੁਧਿ ਜਿਤੁ ਅਸਥਿਰੁ ਰਹੀਐ ਕਿਤੁ ਭੋਜਨਿ ਤ੍ਰਿਪਤਾਸੈ ॥ ਨਾਨਕ ਦੁਖੁ ਸੁਖੁ ਸਮ ਕਰਿ ਜਾਪੈ ਸਤਿਗੁਰ ਤੇ ਕਾਲੁ ਨ ਗ੍ਰਾਸੈ ॥੬੧॥

Kavan buḏẖ jiṯ asthir rahī▫ai kiṯ bẖojan ṯaripṯāsai.  Nānak ḏukẖ sukẖ sam kar jāpai saṯgur ṯe kāl na garāsai. ||61||

 

Q: What is (budh-i= intellect) sense by (jit-u) which we (raheeai) remain (asthir-u) un-wavering; with (kit-u) which (bhojan-i) food the mind (triptaasai) one is sated?

A: Says Guru Nanak: It is the wish for comfort and fear of pain, which keep one restless. One to whom (dukh-u) discomfort and (sukh-u) comfort (jaapai) seem (kar-i) as (sam) equal (tey = from) by following teachings of (satiguru) the true guru, i.e. to live by Naam which is food/sustenance for the soul ; (kaal-u) the agent of Divine justice does not (graasai = eat) punish him/her – then there is no craving or fear. 61.

 

ਰੰਗਿ ਨ ਰਾਤਾ ਰਸਿ ਨਹੀ ਮਾਤਾ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਜਲਿ ਬਲਿ ਤਾਤਾ ॥

Rang na rāṯā ras nahī māṯā.  Bin gur sabḏai jal bal ṯāṯā.

 

One who is not (raata) imbued (rang-i) with love of the Almighty and not (maata) intoxicated (ras-i) with the elixir, i.e. does not happily accept Divine virtues and does not live by them.

Such a person (bin-u = without) does not obey (sabdai = word of) teachings of the guru, and (jal-i bal-i taata = burns) remains boiling – is restless.

 

ਬਿੰਦੁ ਨ ਰਾਖਿਆ ਸਬਦੁ ਨ ਭਾਖਿਆ ॥ ਪਵਨੁ ਨ ਸਾਧਿਆ ਸਚੁ ਨ ਅਰਾਧਿਆ ॥

Binḏ na rākẖi▫ā sabaḏ na bẖākẖi▫ā.  Pavan na sāḏẖi▫ā sacẖ na arāḏẖi▫ā.

 

S/he cannot (raakhiaa) protect (bind-u = drop) semen, i.e. cannot control lust because s/he does not (bhaakhiaa = utter) remember (sabad-u = Divine Word) Divine commands as taught by the guru.

S/he cannot (saadhiaa = control) have normal breathing – is out of breath being restless – because S/he does not (araadhiaa = invoke) place the self in care/obedience of (sach-u) the Eternal Almighty.

 

ਅਕਥ ਕਥਾ ਲੇ ਸਮ ਕਰਿ ਰਹੈ ॥ ਤਉ ਨਾਨਕ ਆਤਮ ਰਾਮ ਕਉ ਲਹੈ ॥੬੨॥

Akath kathā le sam kar rahai.  Ŧa▫o Nānak āṯam rām ka▫o lahai. ||62||

 

If s/he (ley = takes) receives (kathaa = discourse) awareness of virtues and commands of (akath) the indescribable Master and (rahai) lives (kar-i) treating – comfort and discomfort – (sam) as same,

(tau) then s/he (lahai) finds (raam) the all-pervasive Almighty (aatam) within, says Guru Nanak. 62.

 

ਗੁਰ ਪਰਸਾਦੀ ਰੰਗੇ ਰਾਤਾ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਾਚੇ ਮਾਤਾ ॥

Gur parsādī range rāṯā.  Amriṯ pī▫ā sācẖe māṯā.

 

One who (raata) is imbued (rangey) with love of the Almighty (parsaadi) with grace/guidance of the guru; s/he (peeaa) drinks (amrit-u) the life-giving elixir – of Naam – and (maataa) is intoxicated/remains absorbed (saachey) in the Eternal – practices Naam or Divine virtues and commands.

 

ਗੁਰ ਵੀਚਾਰੀ ਅਗਨਿ ਨਿਵਾਰੀ ॥ ਅਪਿਉ ਪੀਓ ਆਤਮ ਸੁਖੁ ਧਾਰੀ ॥

Gur vīcẖārī agan nivārī.  Api▫o pī▫o āṯam sukẖ ḏẖārī.

 

One who (beechaari) contemplates teachings of (gur) the guru, s/he (nivaari) gets rid of (agan-i) the fire of jealousy and craving; (peeo) drink (apio/amrit) the life-giving elixir, i.e. live by Naam or Divine virtues and commands; it is (dhaari) the mainstay for (aatam) inner (sukh-u) peace.

 

ਸਚੁ ਅਰਾਧਿਆ ਗੁਰਮੁਖਿ ਤਰੁ ਤਾਰੀ ॥ ਨਾਨਕ ਬੂਝੈ ਕੋ ਵੀਚਾਰੀ ॥੬੩॥

Sacẖ arāḏẖi▫ā gurmukẖ ṯar ṯārī.  Nānak būjẖai ko vīcẖārī. ||63||

 

A Gurmukh (araadhiaa) invokes (sach-u) the Eternal – submits to Divine virtues and commands and (tar-u = swims) gets across the world-ocean to be with God and (taari = ferries) takes across others with him/her.

(Ko) some rare person (vechaari) contemplates the guru’s teachings and (boojhai) understands this. 63.

 

ਇਹੁ ਮਨੁ ਮੈਗਲੁ ਕਹਾ ਬਸੀਅਲੇ ਕਹਾ ਬਸੈ ਇਹੁ ਪਵਨਾ ॥ ਕਹਾ ਬਸੈ ਸੁ ਸਬਦੁ ਅਉਧੂ ਤਾ ਕਉ ਚੂਕੈ ਮਨ ਕਾ ਭਵਨਾ ॥

Ih man maigal kahā basī▫ale kahā basai ih pavnā.  Kahā basai so sabaḏ a▫oḏẖū ṯā ka▫o cẖūkai man kā bẖavnā.

 

Q: (Kaha) where should (man) the mind (maigal-u = intoxicated to the throat) bloated with pride (baseealey) abide and where should (ihu) this (pavna) breath (basai) abide?

Where should (su) that (sabad-u) Divine Word (basai) abide, o (audhoo = renunciate) sage Nanak, so that (ta) then (bhavna) wandering of (man) the mind (chookai) ends – it becomes steady in faith.

 

ਨਦਰਿ ਕਰੇ ਤਾ ਸਤਿਗੁਰੁ ਮੇਲੇ ਤਾ ਨਿਜ ਘਰਿ ਵਾਸਾ ਇਹੁ ਮਨੁ ਪਾਏ ॥ ਆਪੈ ਆਪੁ ਖਾਇ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਏ ॥

Naḏar kare ṯā saṯgur mele ṯā nij gẖar vāsā ih man pā▫e.  Āpai āp kẖā▫e ṯā nirmal hovai ḏẖāvaṯ varaj rahā▫e.

 

A: When the Almighty (karey = does) bestows (nadar-i = sight) grace, IT (meyley) leads to (satigur-u) the true guru; (ta) then by following his teachings the (man-u) mind (paaey) obtains (vaasa) abode in (nij = own, ghar-i = in house) itself, i.e. becomes steady. This is attained when one (khaaey = eats) dissolves (aap-u = self) ego (aapai) him/her-self, (ta) then it (hovai) becomes (nirmal-u = free of dirt) purified of vices and (varaj-i rahaaey = prohibits) retrains (dhaavat-u = running) the wandering mind – it becomes steady.

 

ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥੬੪॥

Ki▫o mūl pacẖẖāṇai āṯam jāṇai ki▫o sas gẖar sūr samāvai.  Gurmukẖ ha▫umai vicẖahu kẖovai ṯa▫o Nānak sahj samāvai. ||64||

 

Q: (Kiau) how does one (jaanai) know (aatam-u) the inner-self and (pachhaanai) recognize (mool-u = root/essence) the Almighty within; (kiau) how does (soor = sun) the light of the sun (samaavai) enter (ghar-i) the house, i.e. lights up (sas-i) the moon – how does one obtain awareness of the moon-mind from the sun-guru.

A: If one (hovai) becomes a Gurmukh, s/he (khovai = loses) gives up (haumai) ego (vichahu) from within, (tau) then s/he (sahj-i) effortlessly (samaavai) remains absorbed in the Almighty, says Guru Nanak. 64.

 

ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥ ਨਾਭਿ ਪਵਨੁ ਘਰਿ ਆਸਣਿ ਬੈਸੈ ਗੁਰਮੁਖਿ ਖੋਜਤ ਤਤੁ ਲਹੈ ॥

Ih man nihcẖal hirḏai vasī▫ale gurmukẖ mūl pacẖẖāṇ rahai.  Nābẖ pavan gẖar āsaṇ baisai gurmukẖ kẖojaṯ ṯaṯ lahai.

 

When this (man-u) mind is (nihchal-u) steady it (vaseealey) abides (hirdai) within; a Gurmukh (pachhaan-i rhai) recognizes (mool-u = root/essence) the Almighty within.

The Yogi says (pavan-u = air) the breaths (baisai) sit (aasan-i) on the seat (ghar-i) in the house (naabh-i) of the navel, i.e. the breath starts at the navel – so what? One who (khojat) searches, (lahai) finds (tat-u) the Essence within (gurmukh-i) with the guru’s guidance.

 

ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥ ਖਾਵੈ ਦੂਖ ਭੂਖ ਸਾਚੇ ਕੀ ਸਾਚੇ ਹੀ ਤ੍ਰਿਪਤਾਸਿ ਰਹੈ ॥

So sabaḏ niranṯar nij gẖar ācẖẖai ṯaribẖavaṇ joṯ so sabaḏ lahai.  Kẖāvai ḏūkẖ bẖūkẖ sācẖe kī sācẖe hī ṯaripṯās rahai.

 

A: (Su = that) the Divine Word is (nirantar-i) continuously (aachhai) present in (nij ghar = own house) a steady mind; one (lahai) finds (jot-i = light) the Supreme (tribhavan) Master of the world, (su sabad-i) through obedience to the Divine Word.

(Bhookh = hunger) longing (ki = of) for (saachey) the Eternal (khaavai = eats) gets rid of vices and hence (dookh) distress; one then (rahai) remains (triptaas-i) satisfied with thoughts of (saachey) the Eternal (hi) alone.

 

ਅਨਹਦ ਬਾਣੀ ਗੁਰਮੁਖਿ ਜਾਣੀ ਬਿਰਲੋ ਕੋ ਅਰਥਾਵੈ ॥ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਭਾਖੈ ਸਚਿ ਰਪੈ ਰੰਗੁ ਕਬਹੂ ਨ ਜਾਵੈ ॥੬੫॥

Anhaḏ baṇī gurmukẖ jāṇī birlo ko arthāvai.  Nānak ākẖai sacẖ subẖākẖai sacẖ rapai rang kabhū na jāvai. ||65||

 

(Baani) the Divine Word is (anhad) continuously received within and (jaani) is known/recognized (gurmukh-i) with the guru’s guidance; (birlo) some rare person (arthaavai) knows its meaning.

Says Guru Nanak: Whatever such a person (aakhai) says, s/he (subhaakhai) talks of (sach-u = truth) virtues of the Almighty; s/he is (rapai) imbued with (rang-u) love of the Almighty and that love (kabahoo na) never (jaavai = goes) fades. 65.

 

ਜਾ ਇਹੁ ਹਿਰਦਾ ਦੇਹ ਨ ਹੋਤੀ ਤਉ ਮਨੁ ਕੈਠੈ ਰਹਤਾ ॥ ਨਾਭਿ ਕਮਲ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਪਵਨੁ ਕਵਨ ਘਰਿ ਸਹਤਾ ॥

Jā ih hirḏā ḏeh na hoṯī ṯa▫o man kaiṯẖai rahṯā.  Nābẖ kamal asthambẖ na hoṯo ṯā pavan kavan gẖar sahṯā.

 

Q: (Ja) when (ihu) this (hirda) inner-self and (deyh) body (na hoti) were not existing, (tau) then (kaitth-e) where (rahta) existed (man-u) the mind?

When (kamal) lotus (naabh-i) in the navel as (asthambh-u = pillar) support was not existing (ta) then by (kavan) which (ghar-i = house) place (sahta = bore) provided support to (pavan-u = air) the breath?

 

ਰੂਪੁ ਨ ਹੋਤੋ ਰੇਖ ਨ ਕਾਈ ਤਾ ਸਬਦਿ ਕਹਾ ਲਿਵ ਲਾਈ ॥ ਰਕਤੁ ਬਿੰਦੁ ਕੀ ਮੜੀ ਨ ਹੋਤੀ ਮਿਤਿ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥

Rūp na hoṯo rekẖ na kā▫ī ṯā sabaḏ kahā liv lā▫ī.  Rakaṯ binḏ kī maṛī na hoṯī miṯ kīmaṯ nahī pā▫ī.

 

When there (hoto) was no (roop) form and (na kaaee = not any) no (reykh) lines on hands and feet (ta) then (kahaa) how was (laaee = fixed, liv = attention) the focus fixed (sabad-i = divine word) through the word, i.e. where was the Creator present before the body came into being?

When (marri) the body made from (rakat-u) blood of the mother and (bind-u = drop) semen of the father did not (hoti = was) exist, then it could not (paaee = put) assess (mit-i) measure or (keemat-i = price) worth of the Almighty.

 

ਵਰਨੁ ਭੇਖੁ ਅਸਰੂਪੁ ਨ ਜਾਪੀ ਕਿਉ ਕਰਿ ਜਾਪਸਿ ਸਾਚਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਇਬ ਤਬ ਸਾਚੋ ਸਾਚਾ ॥੬੬॥

varan bẖekẖ asrūp na jāpī ki▫o kar jāpas sācẖā.  Nānak nām raṯe bairāgī ib ṯab sācẖo sācẖā. ||66||

 

Q: When (varan-u) colour, (bheykh-u) garb and (asroop-u) form of the Creator are not (jaapi) known then (kiau kar-i) how can (saachaa) the Eternal (jaapas-i) be perceived? 

A: Says Guru Nanak: (Bairaagi) those yearning for the Almighty are (ratey) imbued, i.e. love to live, (naam-i) by virtues and commands of the Almighty; for them (saachaa) the Eternal was (saacho = true) present (tib) then – when nothing manifest existed and is present (ib) now in the manifest creation. 66.

 

ਹਿਰਦਾ ਦੇਹ ਨ ਹੋਤੀ ਅਉਧੂ ਤਉ ਮਨੁ ਸੁੰਨਿ ਰਹੈ ਬੈਰਾਗੀ ॥ ਨਾਭਿ ਕਮਲੁ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਨਿਜ ਘਰਿ ਬਸਤਉ ਪਵਨੁ ਅਨਰਾਗੀ ॥

Hirḏā ḏeh na hoṯī a▫oḏẖū ṯa▫o man sunn rahai bairāgī.  Nābẖ kamal asthambẖ na hoṯo ṯā nij gẖar basṯa▫o pavan anrāgī.

 

When (hirda) inner-self and (deyh) body were not there, (audhoo) o Yogi, then (man-u) the mind, (bairaagi) the detached soul (rahai) was (sunn-i) in the Almighty, i.e. the soul was part of the Creator.

When (naabh-i kamal) the navel lotus – which the Yogi considers as the support/start of the breath – did not (hotey) exist as (asthambh-u = pillar) support for the breaths, (ta) then (pavan-u) the breath/soul (anraagi) lovingly (bastau) abided (nij ghar = own house) in the Almighty.  

 

ਰੂਪੁ ਨ ਰੇਖਿਆ ਜਾਤਿ ਨ ਹੋਤੀ ਤਉ ਅਕੁਲੀਣਿ ਰਹਤਉ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥ ਗਉਨੁ ਗਗਨੁ ਜਬ ਤਬਹਿ ਨ ਹੋਤਉ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਆਪੇ ਨਿਰੰਕਾਰੁ ॥

Rūp na rekẖ▫i▫ā jāṯ na hoṯī ṯa▫o akulīṇ rahṯa▫o sabaḏ so sār.  Ga▫un gagan jab ṯabėh na hoṯa▫o ṯaribẖavaṇ joṯ āpe nirankār.

 

When there (na hoti) was no (roop-u) form, (reykhiaa = lines on hands and feet) identification marks/features or (jaat-i) caste/class, i.e. the creation had not come into being, (tau) then (su) the (saar-u) sublime (sabad-u) words/commands abided (akuleen-i = without heritage) in the self-existent Creator.

(Jab) when there (na hotau) was no (gaun-u = movement) life on the earth or (gagan-u) the sky (tabah-i) at that time (nirankaar) Formless (jot-i) Spirit/Almighty Master (tribhavan = three regions) of the world was by IT-self.

 

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ਵਰਨੁ ਭੇਖੁ ਅਸਰੂਪੁ ਸੁ ਏਕੋ ਏਕੋ ਸਬਦੁ ਵਿਡਾਣੀ ॥ ਸਾਚ ਬਿਨਾ ਸੂਚਾ ਕੋ ਨਾਹੀ ਨਾਨਕ ਅਕਥ ਕਹਾਣੀ ॥੬੭॥

varan bẖekẖ asrūp so eko eko sabaḏ vidāṇī.  Sācẖ binā sūcẖā ko nāhī Nānak akath kahāṇī. ||67||

 

All (varan) color, (bheykh-u) garb and (asroop-u) form – everything is of (su) that (eko) One and only one (viddaani = different) wondrous (sabad-u) Master.

(Ko nahi) no one can be (soochaa) pure (bina) without – living by virtues and commands – of (saach) the Eternal, whose (kahaani = story) description, i.e. virtues and powers, (akath = cannot be told) are beyond words, Guru Nanak. 67.

 

ਕਿਤੁ ਕਿਤੁ ਬਿਧਿ ਜਗੁ ਉਪਜੈ ਪੁਰਖਾ ਕਿਤੁ ਕਿਤੁ ਦੁਖਿ ਬਿਨਸਿ ਜਾਈ ॥

Kiṯ kiṯ biḏẖ jag upjai purkẖā kiṯ kiṯ ḏukẖ binas jā▫ī.

 

Q: In (kit-u kit-u) what all (bidh-i) ways is (jag-u) the world, i.e. the creatures, (upjai) are created and in what all ways, i.e. why do they (binas-i jaaee) perish (dukh-i) in distress?

 

ਹਉਮੈ ਵਿਚਿ ਜਗੁ ਉਪਜੈ ਪੁਰਖਾ ਨਾਮਿ ਵਿਸਰਿਐ ਦੁਖੁ ਪਾਈ ॥

Ha▫umai vicẖ jag upjai purkẖā nām visri▫ai ḏukẖ pā▫ī.

 

A: O (purkha = person) holy man, (jag-u) the world/creatures are is created (vich-i) in (haumai) ego; they (dukh-u paaee) suffer pain for they (visriai) forget Naam.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਗਿਆਨੁ ਤਤੁ ਬੀਚਾਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥ ਤਨੁ ਮਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ ਸਾਚੈ ਰਹੈ ਸਮਾਏ ॥

Gurmukẖ hovai so gi▫ān ṯaṯ bīcẖārai ha▫umai sabaḏ jalā▫e.  Ŧan man nirmal nirmal baṇī sācẖai rahai samā▫e.

 

One who (hovai) becomes (gurmukh-i) a follower of the guru, (su) that person (beechaarai) contemplates the guru-given (giaan) awareness of (tat-u) the Reality, i.e. of Naam or Divine virtues and commands; and (jalaaey = burns) dissolves (haumi) ego (sabad-i) with the guru’s teachings.

His/her (tan-u = body) actions and (man-u = mind) thoughts are (nirmal-u = free of dirt) free of vices as is (baani) the speech; s/he (rahai) remains (samaaey) absorbed in, i.e. lives by virtues and commands (saachai) of the Eternal.

 

ਨਾਮੇ ਨਾਮਿ ਰਹੈ ਬੈਰਾਗੀ ਸਾਚੁ ਰਖਿਆ ਉਰਿ ਧਾਰੇ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜੋਗੁ ਕਦੇ ਨ ਹੋਵੈ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੇ ॥੬੮॥
Nāme nām rahai bairāgī sācẖ rakẖi▫ā ur ḏẖāre.  Nānak bin nāvai jog kaḏe na hovai ḏekẖhu riḏai bīcẖāre. ||68||

 

(Naamey) with awareness of Naam, s/he (rahai = remains, bairaagi = yearning) yeans for (naam-i) living by Naam (rakhiaa) keeping (saach-u) the Eternal (urdhaarey) enshrined in mind.

 Says Guru Nanak: (Beechaarey) reflect (ridai) within and you will (deykhahu = see) find that (jog-u) union with the Almighty can (kad-e na) never (hovai = happen) come about (bin-u) without living (naavai) by Naam. 68.

 

ਗੁਰਮੁਖਿ ਸਾਚੁ ਸਬਦੁ ਬੀਚਾਰੈ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਸਚੁ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥

Gurmukẖ sācẖ sabaḏ bīcẖārai ko▫e.  Gurmukẖ sacẖ baṇī pargat ho▫e.

 

(Koey) some rare person (beechaarai) reflects on (sabad-u = Word) instructions of (saach-u) the Eternal to the soul as (gurmukh-i) taught by the guru.

(Baani) Words of (sach-u) the Eternal (pargatt-u hoey = manifest) are recognized within (gurmukh-i) with the guru’s guidance.

 

ਗੁਰਮੁਖਿ ਮਨੁ ਭੀਜੈ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਜੋਗੀ ਜੁਗਤਿ ਪਛਾਣੈ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਏਕੋ ਜਾਣੈ
॥੬੯॥

Gurmukẖ man bẖījai virlā būjẖai ko▫e.  Gurmukẖ nij gẖar vāsā ho▫e. Gurmukẖ jogī jugaṯ pacẖẖāṇai.  Gurmukẖ Nānak eko jāṇai. ||69||

 

(Man-u) the mind (bheejai = rinsed) is imbued and transformed (gurmukh-i) with the guru’s teachings, but (virla) some rare person (boojhai = understands) experiences this – and follows the guru.

The mind (vaasa hoey) abides (nij ghar-i) in own house, i.e. becomes steady, (gurmukh-i) with the guru’s teachings.

(Jogi) a Yogi (gurmukh-i) who follows the guru, (pachhaanai) recognizes/becomes aware of (jugat-i) the method of union.

One who follows the guru (jaanai = knows) understands that there is (eyko) only One Master, says Guru Nanak. 69.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੋਗੁ ਨ ਹੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਕੋਈ ॥

Bin saṯgur seve jog na ho▫ī.  Bin saṯgur bẖete mukaṯ na ko▫ī.

 

(Jog-u) union with the Almighty cannot (hoey) be attained (bin-u = without) except by (seyvey = serving) following instructions of (satigur) the true guru.

(Na koee) no one can (mukat-i) be emancipated – from vices in life and rebirth on death – (bin-u) without (bh-ett-e) finding and following the true guru.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਨਾਮੁ ਪਾਇਆ ਨ ਜਾਇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮਹਾ ਦੁਖੁ ਪਾਇ ॥

Bin saṯgur bẖete nām pā▫i▫ā na jā▫e.  Bin saṯgur bẖete mahā ḏukẖ pā▫e.

 

Awareness of (naam-u) Divine virtues and commands – the guide for life – (na jaaey) cannot (paaiaa) be obtained without (bheyttey) finding and following the true guru.

Without finding and following the guru – one commits transgressions and – (paaey) experiences (mahaa = great) terrible (dukh-u) distress – of being in cycles of reincarnation.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮਹਾ ਗਰਬਿ ਗੁਬਾਰਿ ॥ ਨਾਨਕ ਬਿਨੁ ਗੁਰ ਮੁਆ ਜਨਮੁ ਹਾਰਿ ॥੭੦॥

Bin saṯgur bẖete mahā garab gubār.  Nānak bin gur mu▫ā janam hār. ||70||

 

Without finding and following (satigur) the true guru, one learns nothing and remains in (mahaa) great (gubaar-i = darkness) ignorance – of Naam, (garab-i) because of pride.

(Bin-u) without following the guru one (mooaa) dies (haar-i) losing the game of, i.e. fails to attain union with the Almighty, the opportunity provided by (janam-u) human birth, says Guru Nanak. 70.

 

ਗੁਰਮੁਖਿ ਮਨੁ ਜੀਤਾ ਹਉਮੈ ਮਾਰਿ ॥ ਗੁਰਮੁਖਿ ਸਾਚੁ ਰਖਿਆ ਉਰ ਧਾਰਿ ॥

Gurmukẖ man jīṯā ha▫umai mār.  Gurmukẖ sācẖ rakẖi▫ā ur ḏẖār.

 

(Gurmukh-i) by following the guru (haumai) ego (maar-i) is killed and (man-u) the mind (jeetaa) conquered – then one does not act by self-will but the guru’s teachings.

A Gurmukh (raakhiaa) keeps virtues and commands of (saach-u) the Eternal (ur dhaar-i) in mind.

 

ਗੁਰਮੁਖਿ ਜਗੁ ਜੀਤਾ ਜਮਕਾਲੁ ਮਾਰਿ ਬਿਦਾਰਿ ॥ ਗੁਰਮੁਖਿ ਦਰਗਹ ਨ ਆਵੈ ਹਾਰਿ ॥

Gurmukẖ jag jīṯā jamkāl mār biḏār.  Gurmukẖ ḏargėh na āvai hār.

 

A Gurmukh (jeetaa) conquers the mind and hence (jag-u) the world – overcomes attachments in the world-play; s/he (maar-i) kills and (bidaar-i) destroys, i.e. obviates being subject to, (jamkaal-u) the agent of death, who has jurisdiction only over those who do not live by Naam.

(Haar-i) defeat does not (aavai) come to a Gumukh, i.e. s/he does not fail to obtain acceptance for union with the Almighty (dargah) in Divine court.

 

ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਏ ਸੁ ਜਾਣੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਬਦਿ ਪਛਾਣੈ ॥੭੧॥

Gurmukẖ mel milā▫e so jāṇai.  Nānak gurmukẖ sabaḏ pacẖẖāṇai. ||71||

 

The Almighty (milaaey) leads a Gurmukh to (meyl-i) to union with IT-self; (su) that person (jaanai) knows the pleasure of it.

A Gurmukh-i (pachaanai) recognizes the Almighty within (sabad-i) through teachings of the guru, says Guru Nanak. 71.

 

ਸਬਦੈ ਕਾ ਨਿਬੇੜਾ ਸੁਣਿ ਤੂ ਅਉਧੂ ਬਿਨੁ ਨਾਵੈ ਜੋਗੁ ਨ ਹੋਈ ॥ ਨਾਮੇ ਰਾਤੇ ਅਨਦਿਨੁ ਮਾਤੇ ਨਾਮੈ ਤੇ ਸੁਖੁ ਹੋਈ ॥

Sabḏai kā nibeṛā suṇ ṯū a▫oḏẖū bin nāvai jog na ho▫ī.  Nāme rāṯe an▫ḏin māṯe nāmai ṯe sukẖ ho▫ī.

 

(Sun-i) listen to (niberra) the conclusion of (sabdai = of the word) of this conversation, o (audhoo) Yogi; (jog-u) union with the Almighty cannot (hoee) come about (bin-u) without practice (naavai) of Naam.

Those (raat-e) imbued (naam-e) with Naam, are (andin-u = everyday) ever (maat-e = intoxicated) engrossed in living by Naam; they (hoee) attain (sukh-u) comfort/peace (t-e) from living by (naamai) Naam.

 

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਪਰਗਟੁ ਹੋਵੈ ਨਾਮੇ ਸੋਝੀ ਪਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਭੇਖ ਕਰਹਿ ਬਹੁਤੇਰੇ ਸਚੈ ਆਪਿ ਖੁਆਈ ॥

Nāmai hī ṯe sabẖ pargat hovai nāme sojẖī pā▫ī.  Bin nāvai bẖekẖ karahi bahuṯere sacẖai āp kẖu▫ā▫ī.

 

(Sabh-u) everything (paragatt hovai = manifest) is created (tey) from (naamai) Naam – the Almighty, and awareness of how to lead life (paaee = received) comes (naam-e) from Naam – virtues and commands of the almighty.

(Bahuteyrey) plenty of people – do not live by Naam but – (karah-i = do) adopt (bheykh) garbs – of piety; they are (khuaaee) led astray by (sachey) the Eternal – and kept away from – (aap-i) IT-self.

 

ਸਤਿਗੁਰ ਤੇ ਨਾਮੁ ਪਾਈਐ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਤਾ ਹੋਈ ॥ ਕਰਿ ਬੀਚਾਰੁ ਮਨਿ ਦੇਖਹੁ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਮੁਕਤਿ ਨ ਹੋਈ ॥੭੨॥

Saṯgur ṯe nām pā▫ī▫ai a▫oḏẖū jog jugaṯ ṯā ho▫ī. Kar bīcẖār man ḏekẖhu Nānak bin nāvai mukaṯ na ho▫ī. ||72||

 

O (audhoo = renunciate) Yogi, only when awareness of Naam (paaeeai) is obtained from (satigur) the true guru (ta) then (jugat-i) the method of (jog) union with the Almighty (hoee = happens) is known.

(Kar-i beechaar-u) reflect (man-i) in the mind and you will (deykhau = see) realize that (mukat-i) emancipation from vices in life and rebirth after death, (na hoee) does not happen – cannot be attained – (bin-u) without living by (naavai) Naam, says Guru Nanak. 72.

 

Concluding supplication.

 

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣੈ ॥ ਤੂ ਆਪੇ ਗੁਪਤਾ ਆਪੇ ਪਰਗਟੁ ਆਪੇ ਸਭਿ ਰੰਗ ਮਾਣੈ ॥

Ŧerī gaṯ miṯ ṯūhai jāṇėh ki▫ā ko ākẖ vakẖāṇai.  Ŧū āpe gupṯā āpe pargat āpe sabẖ rang māṇai.

 

O Almighty, (toohai) You alone (jaanah-i) know (t-eri) Your (gat-i) state, and (mit-i) measure, i.e. virtues and powers; (kia) what can (ko) someone, i.e. no one can, (aakh-i vakhaanai = tell) describe You.

(Too) You are (aap-e) Yourself (gupta) hidden as well as (pargatt-u) manifest, i.e. all subtle and gross existence is from you; and You (maanai) enjoy (sabbh-i) all (rang) pleasures, i.e. conduct and enjoy the world-play.

 

ਸਾਧਿਕ ਸਿਧ ਗੁਰੂ ਬਹੁ ਚੇਲੇ ਖੋਜਤ ਫਿਰਹਿ ਫੁਰਮਾਣੈ ॥ ਮਾਗਹਿ ਨਾਮੁ ਪਾਇ ਇਹ ਭਿਖਿਆ ਤੇਰੇ ਦਰਸਨ ਕਉ ਕੁਰਬਾਣੈ ॥

Sāḏẖik siḏẖ gurū baho cẖele kẖojaṯ firėh furmāṇai.  Māgėh nām pā▫e ih bẖikẖi▫ā ṯere ḏarsan ka▫o kurbāṇai.

 

(Saadhik) seekers, (sidh) accomplished Yogis and (bahu) numerous (cheyley) disciples (phirah-i) wander (khojat) searching Your (phurmaanai) orders, i.e. wish to know what you expect from the creatures.

The (maagah-i) ask for Naam, and You (paaey = put) give (ih) this (bhikhiaa) alms; they (kau kurbaanai = are sacrifice to) shall do anything to obtain (teyrey) Your (darsan) vision – to experience you within.

 

ਅਬਿਨਾਸੀ ਪ੍ਰਭਿ ਖੇਲੁ ਰਚਾਇਆ ਗੁਰਮੁਖਿ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਸਭਿ ਜੁਗ ਆਪੇ ਵਰਤੈ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥੭੩॥੧॥

Abẖināsī parabẖ kẖel racẖā▫i▫ā gurmukẖ sojẖī ho▫ī.  Nānak sabẖ jug āpe varṯai ḏūjā avar na ko▫ī. ||73||1||

 

(Prabh-i) the Master who is (abinaasi = imperishable) Eternal (rachaaiaa) created this (kheyl-u = play) world-play – of births and deaths; this (sojhi) awareness is (hoee) obtained (gurmukh-i) with the guru’s guidance.

(Aapey = self) the Almighty (vartai) pervades (sabh-i) in all (jug) ages, there is (na koee) none (dooja = second) other like IT, says Guru Nanak. 73. 1.