Posts Tagged ‘SGGS p 1022’

SGGS pp 1022-1024, Maaroo M: 1, Solahey 3-4.

SGGS pp 1022-1024, Maaroo M: 1, Solahey 3-4.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਅੰਨੀ ਬੋਲੀ ॥ ਕਾਮ ਕ੍ਰੋਧ ਕੀ ਕਚੀ ਚੋਲੀ ॥ ਘਰਿ ਵਰੁ ਸਹਜੁ ਨ ਜਾਣੈ ਛੋਹਰਿ ਬਿਨੁ ਪਿਰ ਨੀਦ ਨ ਪਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Ḏūjī ḏurmaṯ annī bolī.  Kām kroḏẖ kī kacẖī cẖolī.  Gẖar var sahj na jāṇai cẖẖohar bin pir nīḏ na pā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. The soul-wife who longs for the Almighty-spouse but is at the same time caught in (dooji) other ideas – than obedience to the Master; she is (anni) blind and (boli) deaf – can neither see the Master within/or in nature, nor hear IT’s messages within. S/he wears (kachi) the evil (choli) blouse (ki) of (kaam) lust and (krodh) wrath, i.e. has the vices like lust, wrath – as also greed, attachment to the world-play, and vanity.

(Chhohar-i = young) the immature woman does not have (sahaj-u) steadiness of mind to (jaanai) recognize her (var-u) spouse (ghar-i = in house) within; she does not (paaee) get (need) sleep, i.e. is not a peace (bin-u) without (pir-u) the Almighty-spouse. 1.

 

ਅੰਤਰਿ ਅਗਨਿ ਜਲੈ ਭੜਕਾਰੇ ॥ ਮਨਮੁਖੁ ਤਕੇ ਕੁੰਡਾ ਚਾਰੇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ਸਾਚੇ ਹਾਥਿ ਵਡਾਈ ਹੇ ॥੨॥

Anṯar agan jalai bẖatkāre.  Manmukẖ ṯake kundā cẖāre.   Bin saṯgur seve ki▫o sukẖ pā▫ī▫ai sācẖe hāth vadā▫ī he. ||2||

 

(Agan-i) fire (jalai) burns (bharrkaarai) with rising flames (antar-i) within her, i.e. s/he is very restless for being caught in vices; (manmukh-u) the self-willed woman – does not follow the guru’s directions to look within, but – (takey) looks in (chaarey) all four (kundaa) directions – all over.

We (kiau = how?) cannot (paaeeai) have (sukh-u) peace (bin-u) without (seyvey = serving) obeying (satigur) the true guru; (vaddaaee = greatness) finding peace is (haath-i) in hands of (saachey) the Eternal, i.e. comes by obedience to Divine commands as taught by the guru. 2.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਨਿਵਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥ ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥

Kām kroḏẖ ahaʼnkār nivāre.  Ŧaskar pancẖ sabaḏ sangẖāre.  Gi▫ān kẖaṛag lai man si▫o lūjẖai mansā manėh samā▫ī he. ||3||

 

This is what the soul-woman do: She should (nivaarey) get rid of (kaam-u) lust, (krodh-u) wrath and (ahankaar-u) vanity. She should (sanghaarai) kill (panch) the five (taskar = thieves) vices (sabad-i = with Divine word) by obedience to Divine commands, with the guru’s guidance.

She should (lai) take (kharrag) the dagger of (giaan) awareness of Divine commands to (loojhai) combat (siau) with (man) the mind; and (mansaa) ideas of the mind shall (samaaee = merge) dissolve (manh-i) in the mind itself. 3.

 

ਮਾ ਕੀ ਰਕਤੁ ਪਿਤਾ ਬਿਦੁ ਧਾਰਾ ॥ ਮੂਰਤਿ ਸੂਰਤਿ ਕਰਿ ਆਪਾਰਾ ॥ ਜੋਤਿ ਦਾਤਿ ਜੇਤੀ ਸਭ ਤੇਰੀ ਤੂ ਕਰਤਾ ਸਭ ਠਾਈ ਹੇ ॥੪॥

Mā kī rakaṯ piṯā biḏ ḏẖārā.  Mūraṯ sūraṯ kar āpārā.  Joṯ ḏāṯ jeṯī sabẖ ṯerī ṯū karṯā sabẖ ṯẖā▫ī he. ||4||

 

When (rakat-u = blood) egg of (ma) the mother (dhaara) receives (bid/bind = drop) semen of (pit) the father; You (apaara = infinite) the Creator (kar-i) create (soorat-i) good-looking (moorat-i) form and – as a creature.

(Jot-i = light) life and (daat-i = benediction) wherewithal (jeyti = as much) that we have is (sabh) all (teyri = yours) given by You; and You (karta) the Creator are present at (sabh) all (tthaaee) places. 4.

 

ਤੁਝ ਹੀ ਕੀਆ ਜੰਮਣ ਮਰਣਾ ॥ ਗੁਰ ਤੇ ਸਮਝ ਪੜੀ ਕਿਆ ਡਰਣਾ ॥ ਤੂ ਦਇਆਲੁ ਦਇਆ ਕਰਿ ਦੇਖਹਿ ਦੁਖੁ ਦਰਦੁ ਸਰੀਰਹੁ ਜਾਈ ਹੇ ॥੫॥

Ŧujẖ hī kī▫ā jamaṇ marṇā.  Gur ṯe samajẖ paṛī ki▫ā darṇā.  Ŧū ḏa▫i▫āl ḏa▫i▫ā kar ḏekẖėh ḏukẖ ḏaraḏ sarīrahu jā▫ī he. ||5||

 

(Tujh) You (hi) alone have (keeaa) created the phenomenon of (jamman) birth and (marna) death; when this (samajh) understanding (parri) is obtained (tey) from (gur) the guru, then there is (kiaa = what?) no (ddarna) fearing – because You are just and kind.

When (too) You (daiaal-u) the compassionate Master (deykhai) look at someone (daiaa kar-i) kindly, then (dukh-u) distress and (darad-u) pain of that person (jaaee) go, i.e. one is not put in cycles of births and deaths with Your grace. 5.

ਨਿਜ ਘਰਿ ਬੈਸਿ ਰਹੇ ਭਉ ਖਾਇਆ ॥ ਧਾਵਤ ਰਾਖੇ ਠਾਕਿ ਰਹਾਇਆ ॥ ਕਮਲ ਬਿਗਾਸ ਹਰੇ ਸਰ ਸੁਭਰ ਆਤਮ ਰਾਮੁ ਸਖਾਈ ਹੇ ॥੬॥

Nij gẖar bais rahe bẖa▫o kẖā▫i▫ā.  Ḏẖāvaṯ rākẖe ṯẖāk rahā▫i▫ā.  Kamal bigās hare sar subẖar āṯam rām sakẖā▫ī he. ||6||

 

One who (khaaiaa = eats) lives by (bhau = fear) Divine commands, s/he (rahey) remains (bais-i = sitting) steady in (nij = own) his/her (ghar-i = house) mind; s/he (raakhey) keeps (dhaavat = running) the wandering mind (tthaak-rahaaiaa = restrained) under control. His/her (sar = pool) being (subhar = filled fully) attains awareness of Divine virtues, (kamal = lotus flower) the mind (bigaas) blossoms and finds (raam) the Almighty (aatam) within who is (sakhaaee) is helpful – in attaining peace. 6.

 

ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥ ਕਿਉ ਰਹੀਐ ਚਲਣਾ ਪਰਥਾਏ ॥ ਸਚਾ ਅਮਰੁ ਸਚੇ ਅਮਰਾ ਪੁਰਿ ਸੋ ਸਚੁ ਮਿਲੈ ਵਡਾਈ ਹੇ ॥੭॥

Maraṇ likẖā▫e mandal mėh ā▫e.  Ki▫o rahī▫ai cẖalṇā parthā▫e.  Sacẖā amar sacẖe amrā pur so sacẖ milai vadā▫ī he. ||7||

 

The creatures (aaey) come (mah-i) into (manddal) the world with (maran) death (likhaaey = written) preordained, i.e. inevitable. Everyone has to (chalna = move) depart for (parthaaey = other place) to the hereafter and (kiau = why?) cannot (raheeai) live here forever – we should be conscious of inevitability of death.

(Amar-u) the order of (sachey) the Eternal is (sachaa = true) inviolable; those who obey, obtain (amraa = deathless, pur = town/abode) state of deathless-ness, i.e. do not succumb to vices, and hence are not subject to deaths and births; they obtain (vaddaaee) the glory in that they (milai) find (sach-u) the Eternal i.e. IT accepts them for union. 7.

 

ਆਪਿ ਉਪਾਇਆ ਜਗਤੁ ਸਬਾਇਆ ॥ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨਿ ਧੰਧੈ ਲਾਇਆ ॥

Āp upā▫i▫ā jagaṯ sabā▫i▫ā.  Jin siri▫ā ṯin ḏẖanḏẖai lā▫i▫ā.

 

(Aap-i = self) the Creator (upaaiaa) created (sabaaiaa) the whole (jagat-u) world. One (jin-i) who created the creatures (tin-i) That also (laaiaa) engaged everyone to his/her (dhandhai) task.

 

Page 1023

 

ਸਚੈ ਊਪਰਿ ਅਵਰ ਨ ਦੀਸੈ ਸਾਚੇ ਕੀਮਤਿ ਪਾਈ ਹੇ ॥੮॥

Sacẖai ūpar avar na ḏīsai sācẖe kīmaṯ pā▫ī he. ||8||

 

(Avar na) none other (deesai = is seen) exists (oopar-i) above (sachai) the Eternal; and (saachey) the Eternal (keemat-i = price, paaee = put) assesses performance of the creatures in their allotted tasks. 8.

 

ਐਥੈ ਗੋਇਲੜਾ ਦਿਨ ਚਾਰੇ ॥ ਖੇਲੁ ਤਮਾਸਾ ਧੁੰਧੂਕਾਰੇ ॥ ਬਾਜੀ ਖੇਲਿ ਗਏ ਬਾਜੀਗਰ ਜਿਉ ਨਿਸਿ ਸੁਪਨੈ ਭਖਲਾਈ ਹੇ ॥੯॥

Aithai go▫ilṛā ḏin cẖāre.  Kẖel ṯamāsā ḏẖunḏẖūkāre.  Bājī kẖel ga▫e bājīgar ji▫o nis supnai bẖakẖlā▫ī he. ||9||

 

Stay (aaithai = here) in the world is (chaarey = only four, din = days) for a limited period like people bring cattle to graze to (goilrraa) a pastureland. Or like (kheyl = play) performance in (tamaasaa) a show (dhudhookaarey) in darkness – remaining oblivious of the Creator.

(Bajeegar = players) the actors (kheyl-i) play their (baaji = game) role and (gaey) leave, (jio) like one (bhakhlaaee) speaks (supnai) in dream. 9.

 

ਤਿਨ ਕਉ ਤਖਤਿ ਮਿਲੀ ਵਡਿਆਈ ॥ ਨਿਰਭਉ ਮਨਿ ਵਸਿਆ ਲਿਵ ਲਾਈ ॥ ਖੰਡੀ ਬ੍ਰਹਮੰਡੀ ਪਾਤਾਲੀ ਪੁਰੀਈ ਤ੍ਰਿਭਵਣ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੦॥

Ŧin ka▫o ṯakẖaṯ milī vadi▫ā▫ī.  Nirbẖa▫o man vasi▫ā liv lā▫ī.  Kẖandī barahmandī pāṯālī purī▫ī ṯaribẖavaṇ ṯāṛī lā▫ī he. ||10||

 

(Vaddiaaee) glory by way of (takhat-i = throne) the exalted state of finding the Almighty (mili) is attained (tin kau) by those; in whose (man-i) mind (nirbhau = fearless – answerable to none) the Almighty (vasiaa = dwells) is remembered, and obeyed with (liv = focus) mind (laaee) fixed on IT.

The Almighty is (taarree laaee = in deep contemplation) fully present (khanddi) parts of the universe, (brahmanddi) in the whole universe, (paataali) nether regions and (puraee) habitats in (tribhavan = three regions) the world. 10

 

ਸਾਚੀ ਨਗਰੀ ਤਖਤੁ ਸਚਾਵਾ ॥ ਗੁਰਮੁਖਿ ਸਾਚੁ ਮਿਲੈ ਸੁਖੁ ਪਾਵਾ ॥ ਸਾਚੇ ਸਾਚੈ ਤਖਤਿ ਵਡਾਈ ਹਉਮੈ ਗਣਤ ਗਵਾਈ ਹੇ ॥੧੧॥

Sācẖī nagrī ṯakẖaṯ sacẖāvā.  Gurmukẖ sācẖ milai sukẖ pāvā.  Sācẖe sācẖai ṯakẖaṯ vadā▫ī ha▫umai gaṇaṯ gavā▫ī he. ||11||

 

(Saachi = true) a virtuous (nagri = town) mind is (takhat-u = throne) abode of (sachaava) the Eternal Almighty; one (milai) finds (saach-u) the Eternal (gurmukh-i) with the guru’s guidance and (paava) attains (sukh-u) peace.

(Vaddaaee) the glory (takhat-i) of throne of, i.e. union with, (saachai) the Eternal is obtained by that (saachey) truthful person who (gavaaee) gives up (haumai) ego to (ganat) count what all good s/he has done. 11.

 

ਗਣਤ ਗਣੀਐ ਸਹਸਾ ਜੀਐ ॥ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਦੂਐ ਤੀਐ ॥ ਨਿਰਮਲੁ ਏਕੁ ਨਿਰੰਜਨੁ ਦਾਤਾ ਗੁਰ ਪੂਰੇ ਤੇ ਪਤਿ ਪਾਈ ਹੇ ॥੧੨॥

Gaṇaṯ gaṇī▫ai sahsā jī▫ai.  Ki▫o sukẖ pāvai ḏū▫ai ṯī▫ai.  Nirmal ek niranjan ḏāṯā gur pūre ṯe paṯ pā▫ī he. ||12||

 

(Ganeeai) by counting of (ganat = numbers) one’s make-believe good deeds shows (sahsaa) anxiety (jeeai) of the mind. How can one who (dooai = second) has other ideas of (teeai) the three attributes of ego/material nature, (paavai) experience (sukh-u) peace – one should give up ego and humbly obey the Master.

(Ek-u) the lone (daataa = giver) beneficent Master is (nirmal-u) pristine and (niranjan-u = unstained) not pleased with offerings etc.; (pat-i) the honor of union with IT is (paaee) obtained (tey = from) by following (poorey) the perfect guru. 12.

 

ਜੁਗਿ ਜੁਗਿ ਵਿਰਲੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਸਾਚਾ ਰਵਿ ਰਹਿਆ ਮਨੁ ਰਾਤਾ ॥ ਤਿਸ ਕੀ ਓਟ ਗਹੀ ਸੁਖੁ ਪਾਇਆ ਮਨਿ ਤਨਿ ਮੈਲੁ ਨ ਕਾਈ ਹੇ ॥੧੩॥

Jug jug virlī gurmukẖ jāṯā.  Sācẖā rav rahi▫ā man rāṯā.  Ŧis kī ot gahī sukẖ pā▫i▫ā man ṯan mail na kā▫ī he. ||13||

 

(Jug-i jug-i) in all ages, some (virli) rare person (gurmukh-i) who follows the guru’s guidance (jaata = known) finds the Almighty when his/her (man-u) mind (raata) is imbued with love of (rav-i rahiaa) the all-pervasive (saacha) Eternal Master.

(Sukh-u) comfort/peace (paaiaa) is attained by one who (gahi = holds) submits the self to (ott = protection) care and obedience of (tis = that) the Almighty; s/he has (na kaaee = not any) no (mail-u = dirt) vice in (man-i = in mind) thoughts and (tan-i = in body) actions. 13.

 

ਜੀਭ ਰਸਾਇਣਿ ਸਾਚੈ ਰਾਤੀ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸੰਗੀ ਭਉ ਨ ਭਰਾਤੀ ॥ ਸ੍ਰਵਣ ਸ੍ਰੋਤ ਰਜੇ ਗੁਰਬਾਣੀ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ਹੇ ॥੧੪॥

Jībẖ rasā▫iṇ sācẖai rāṯī.  Har parabẖ sangī bẖa▫o na bẖarāṯī.  Sarvaṇ saroṯ raje gurbāṇī joṯī joṯ milā▫ī he. ||14||

 

When (jeebh) the tongue is (raati) imbued with, i.e. one loves/enjoys, (rasaain-i) the nectar of – praising and emulating virtues of, (saachai) the Eternal; then one experiences (har-i) the Almighty (prabh-u) Master as (sangi) companion, and thus has no (bhraati) doubt about the Master’s help and hence no (bhau) fear.

His/her (sravan) ears are (rajey = satiated) happy (srot) listening to (Gurbani) the guru’s words – to live by commands of the Almighty; his/her (joti = light) soul/consciousness (milaaee) is united/absorbed (jot-i) in the Supreme Spirit. 14.

 

ਰਖਿ ਰਖਿ ਪੈਰ ਧਰੇ ਪਉ ਧਰਣਾ ॥ ਜਤ ਕਤ ਦੇਖਉ ਤੇਰੀ ਸਰਣਾ ॥ ਦੁਖੁ ਸੁਖੁ ਦੇਹਿ ਤੂਹੈ ਮਨਿ ਭਾਵਹਿ ਤੁਝ ਹੀ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੧੫॥

Rakẖ rakẖ pair ḏẖare pa▫o ḏẖarṇā.  Jaṯ kaṯ ḏekẖ▫a▫u ṯerī sarṇā.  Ḏukẖ sukẖ ḏėh ṯūhai man bẖāvėh ṯujẖ hī si▫o baṇ ā▫ī he. ||15||

 

S/he (rakh-i rakh-i) carefully (dharey) puts (pair) feet (pau dharna) on the ground, i.e. is careful that his/her deeds accord with commands of the Master. And (dekhau = looks for) seeks to place the self (saran) in (teyri) Your care/obedience, o Almighty.

I (bhaavah-i) like (toohai) You alone whether You (deyh-i) give (dukh-u) discomfort or (sukh-u) comfort; I (ban-i aaee) get along (sio) with (tujh) You (hi) alone, i.e. I will look to none else. 15.

 

ਅੰਤ ਕਾਲਿ ਕੋ ਬੇਲੀ ਨਾਹੀ ॥ ਗੁਰਮੁਖਿ ਜਾਤਾ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੬॥੩॥

Anṯ kāl ko belī nāhī.  Gurmukẖ jāṯā ṯuḏẖ sālāhī.  Nānak nām raṯe bairāgī nij gẖar ṯāṛī lā▫ī he. ||16||3||

 

There is (ko naahi = not any) no (beyli = friend) one to help at (ant-i) the end (kaal-i) time – when the soul is confronted with consequences of deeds. One (jaata) learns (gurmukh-i) with the guru’s guidance to (saalaahi) praise and emulate (tudh-u = you) Your virtues – under all circumstances.

Those (bairaagi) who yearn for You are (ratey) imbued with Your (naam-i) virtues and commands and (taaree laaee) focus attention on You (nij = own, ghar-i = in house) my source, says Guru Nanak. 16. 3.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਦਿ ਜੁਗਾਦੀ ਅਪਰ ਅਪਾਰੇ ॥ ਆਦਿ ਨਿਰੰਜਨ ਖਸਮ ਹਮਾਰੇ ॥ ਸਾਚੇ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ਸਾਚੇ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Āḏ jugāḏī apar apāre.  Āḏ niranjan kẖasam hamāre.  Sācẖe jog jugaṯ vīcẖārī sācẖe ṯāṛī lā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Apar apaarey) the Infinite who has existed (aad-i) since before the creation and (jugaadi = from beginning of time) through ages; that, (hamaarey) our (khasam) Master is (aad-i) the beginning of existence and (niranjan = unstained) ever pristine.

That (saachey) Eternal (veechaari = considered) planned (jugat-i = method) how to (jog) put creation together and (laaee = focused, taarree = attention) went into contemplation – planning its execution. 1.

 

ਕੇਤੜਿਆ ਜੁਗ ਧੁੰਧੂਕਾਰੈ ॥ ਤਾੜੀ ਲਾਈ ਸਿਰਜਣਹਾਰੈ ॥ ਸਚੁ ਨਾਮੁ ਸਚੀ ਵਡਿਆਈ ਸਾਚੈ ਤਖਤਿ ਵਡਾਈ ਹੇ ॥੨॥

Keṯ▫ṛi▫ā jug ḏẖunḏẖūkārai.  Ŧāṛī lā▫ī sirjaṇhārai.  Sacẖ nām sacẖī vadi▫ā▫ī sācẖai ṯakẖaṯ vadā▫ī he. ||2||

 

(Ketrriaa = so many) numerous (jug) ages passed (ddhundhookaarai) in darkness – when nothing existed; while (sirjanhaarai) the Creator (taarree laaee) contemplated.

Only (sach-u) the Eternal (naam-u) Creator existed with (sachi) eternal (vaddiaaee) glory; that (vaddaaee) glory of (saachai) the eternal (takhat-i) throne, i.e. only One authority existed. 2.

 

Note: This was before creation came into existence. The states of existence are described from here on. The Hindu texts talk of four types of ages – Satyug, Treyta Yug, Duaapar Yug and Kali Yug – as described below. But as may be seen Guru Nanak says time does not change human conduct but human conduct creates the state attributed to each age.

 

ਸਤਜੁਗਿ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਾ ॥ ਸਤਿ ਸਤਿ ਵਰਤੈ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਪਰਖੈ ਸਾਚੈ ਹੁਕਮਿ ਚਲਾਈ ਹੇ ॥੩॥

Saṯjug saṯ sanṯokẖ sarīrā.  Saṯ saṯ varṯai gahir gambẖīrā.  Sacẖā sāhib sacẖ parkẖai sācẖai hukam cẖalā▫ī he. ||3||

 

When (sareera = bodies) everyone lives by (sat-u) truth and (santokh-u = contentment) happily obeys Divine commands, it is (satjug-i) the age of truth.  

Virtues of the Creator who is (gahir) deep in virtues, and (gambheeraa) profound, (vartai) pervade (sat-i) in Satyug and everyone lives (sat-i) by truth – those virtues.

(Saachai) the Eternal (chalaaee) causes the creation to function (hukam-i) by commands, and (sachaa) the Eternal (sahib-u) Master (parkhai) tests for compliance with (sach-u) truth – living by Divine commands. 3.

 

ਸਤ ਸੰਤੋਖੀ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨੇ ਸੋ ਸੂਰਾ ॥ ਸਾਚੀ ਦਰਗਹ ਸਾਚੁ ਨਿਵਾਸਾ ਮਾਨੈ ਹੁਕਮੁ ਰਜਾਈ ਹੇ ॥੪॥

Saṯ sanṯokẖī saṯgur pūrā.  Gur kā sabaḏ mane so sūrā.  Sācẖī ḏargėh sācẖ nivāsā mānai hukam rajā▫ī he. ||4||

 

(Poora) the perfect (satigur-u) true guru is (sat) truthful and (santokhi = content) has overcome desires. One who (maney) obeys (sabad-u = word) instructions of the guru is (sooraa) a warrior – s/he overcomes temptations in the world-play.

S/he (maanai) obeys (hukam-u) Divine commands, is happy with (rajaaee) Divine will and obtains acceptance for (nivaasa) abode in (saach-u) truth, i.e. union with the Almighty, from (saachi = true) Divine (dargah) court. 4.

 

ਸਤਜੁਗਿ ਸਾਚੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਸਚਿ ਵਰਤੈ ਸਾਚਾ ਸੋਈ ॥ ਮਨਿ ਮੁਖਿ ਸਾਚੁ ਭਰਮ ਭਉ ਭੰਜਨੁ ਗੁਰਮੁਖਿ ਸਾਚੁ ਸਖਾਈ ਹੇ ॥੫॥

Saṯjug sācẖ kahai sabẖ ko▫ī.  Sacẖ varṯai sācẖā so▫ī.  Man mukẖ sācẖ bẖaram bẖa▫o bẖanjan gurmukẖ sācẖ sakẖā▫ī he. ||5||

 

When (sabh-u koee) everyone (kahai) speaks (saach-u) the truth then it is (satijug-i) the age of truth. (Soee) only that person is considered (saachaa) truthful who (vartai) conducts the self (sach-i) in truth.

Those (gurmukh-i) who follow the guru’s teachings (man-i = in mind) in thought and (mukh-i = in mouth) speech, it (bhanjan-u) destroys their (bharam) doubt about God’s help and hence and (bhau) fear; (saach-u) the Eternal (sakhaaee) is with them to help. 5.

 

ਤ੍ਰੇਤੈ ਧਰਮ ਕਲਾ ਇਕ ਚੂਕੀ ॥ ਤੀਨਿ ਚਰਣ ਇਕ ਦੁਬਿਧਾ ਸੂਕੀ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸਾਚੁ ਵਖਾਣੈ ਮਨਮੁਖਿ ਪਚੈ ਅਵਾਈ ਹੇ ॥੬॥

Ŧareṯai ḏẖaram kalā ik cẖūkī.  Ŧīn cẖaraṇ ik ḏubiḏẖā sūkī.  Gurmukẖ hovai so sācẖ vakẖāṇai manmukẖ pacẖai avā▫ī he. ||6||

 

The characteristic of (tretai) the Treta Yug is this: Out of the four (kalaa) powers/legs of (dharam) righteousness, (ik) one (chooki) ends – is lost. Righteousness stands on (teen-i) three (charan) feet and (ik) one (dubidhaa) duality (sooki) gains strength, i.e. belief in power of god/Raama – other than God.

One who (hovai) is (gurmukh-i) a follower of the guru, (su = that) s/he (vakhaanai = talks of) worships (saach-u) the Eternal alone but (mamukh-i) self-willed person who does not follow the guru – is caught in duality and (pachai = burns) suffers (avaaee) for going own way – being directionless. 6.

 

ਮਨਮੁਖਿ ਕਦੇ ਨ ਦਰਗਹ ਸੀਝੈ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਉ ਅੰਤਰੁ ਰੀਝੈ ॥ ਬਾਧੇ ਆਵਹਿ ਬਾਧੇ ਜਾਵਹਿ ਸੋਝੀ ਬੂਝ ਨ ਕਾਈ ਹੇ ॥੭॥

Manmukẖ kaḏe na ḏargėh sījẖai.  Bin sabḏai ki▫o anṯar rījẖai.  Bāḏẖe āvahi bāḏẖe jāvėh sojẖī būjẖ na kā▫ī he. ||7||

 

(Manukh-i) a self-willed person (kadey na) never (seejhai = succeeds) receives acceptance (dargah) in Divine court; s/he (kio = why?) is not (reejhai) satisfied even in own (antar-u = within) mind, (bin-u = without) by not obeying (sabdai) Divine commands as taught by the guru.

Such persons (aavah-i = come) are born (baadhey = bound) under influence of vices and (jaavah-i) depart (baadhey = bound) under that influence; because they have (na kaaee = not any) no (soojh) awareness and (boojh) understanding of Divine commands. 7.

 

ਦਇਆ ਦੁਆਪੁਰਿ ਅਧੀ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਚੀਨੈ ਕੋਈ ॥

Ḏa▫i▫ā ḏu▫āpur aḏẖī ho▫ī.  Gurmukẖ virlā cẖīnai ko▫ī.

 

The characteristic of (duaapar-i) of Duaapar Yug is that (daiaa) compassion (hoee) is (adhi) halved; some (virla) rare (gurmukh-i) guru’s follower (cheenai) understands the right path – has faith only in God and not gods or rituals – please see below.

 

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ਦੁਇ ਪਗ ਧਰਮੁ ਧਰੇ ਧਰਣੀਧਰ ਗੁਰਮੁਖਿ ਸਾਚੁ ਤਿਥਾਈ ਹੇ ॥੮॥

Ḏu▫e pag ḏẖaram ḏẖare ḏẖarṇīḏẖar gurmukẖ sācẖ ṯithā▫ī he. ||8||

 

(Dharam) righteousness (dharnidhar) supporting the earth is now (dharey = keeps) left with (duey) two (pag) feet, but even (tithaaee) there, (gurmukh-i) the guru’s follower sees (saach-u) the Eternal alone present with full potency. 8.

 

ਰਾਜੇ ਧਰਮੁ ਕਰਹਿ ਪਰਥਾਏ ॥ ਆਸਾ ਬੰਧੇ ਦਾਨੁ ਕਰਾਏ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਥਾਕੇ ਕਰਮ ਕਮਾਈ ਹੇ ॥੯॥

Rāje ḏẖaram karahi parthā▫e.  Āsā banḏẖe ḏān karā▫e.  Rām nām bin mukaṯ na ho▫ī thāke karam kamā▫ī he. ||9||

 

(Raajey) the kings (karah-i) perform (dharam) religious rituals (parthaaey) for given purpose. They (karaaey) give (daan) in charity (bandhey = bound) with some (aas) wish, i.e. religious rituals replace selfless pure worship of God.

People (thaakey = get tired) may try hard (kamaaee) performing (karam) rituals, but (mukat-i) emancipation – from vices in life and from rebirth on death – is not (hoee) attained (bin-u) without living by (naam) virtues and commands of (raam) the Almighty. 9.

ਕਰਮ ਧਰਮ ਕਰਿ ਮੁਕਤਿ ਮੰਗਾਹੀ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਸਬਦਿ ਸਲਾਹੀ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਮੁਕਤਿ ਨ ਹੋਈ ਪਰਪੰਚੁ ਕਰਿ ਭਰਮਾਈ ਹੇ ॥੧੦॥

Karam ḏẖaram kar mukaṯ mangā▫ī.  Mukaṯ paḏārath sabaḏ salāhī.  Bin gur sabḏai mukaṯ na ho▫ī parpancẖ kar bẖarmā▫ī he. ||10||

 

People (mangaahi = ask) seek (mukat-i) emancipation (kar-i) by performing (dharam) religious (karam) rituals. But (padaarath-u = substance) the gift of (mukat-i) emancipation is attained by (salaahi) praising and obedience of the Almighty (sabad-i = by word) as taught by the guru.

(Mukat-i) emancipation is never (hoee) attained (bin-u) except by following (sabdai = word of) teachings of (gur) the guru; (kar-i = doing) indulging in (parpanch-u) machinations – denies emancipation and – causes one (bharmaaee) to wander – in cycles of births and deaths. 10.

 

ਮਾਇਆ ਮਮਤਾ ਛੋਡੀ ਨ ਜਾਈ ॥ ਸੇ ਛੂਟੇ ਸਚੁ ਕਾਰ ਕਮਾਈ ॥ ਅਹਿਨਿਸਿ ਭਗਤਿ ਰਤੇ ਵੀਚਾਰੀ ਠਾਕੁਰ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੧੧॥

Mā▫i▫ā mamṯā cẖẖodī na jā▫ī.  Se cẖẖūte sacẖ kār kamā▫ī.  Ahinis bẖagaṯ raṯe vīcẖārī ṯẖākur si▫o baṇ ā▫ī he. ||11||

 

(Mamta) attachment to (maaiaa) the world-play – of relatives, wealth, pleasures and so on – (na jaaee) cannot (chhoddi) be given up – is hard to give up; but (sey) those who (kamaaee) carry out (sach-u) true (kaar) tasks, i.e. obey Divine commands, (chhoottey) are freed of this attachment.

(Veechaari = thoughtful) discerning people are (ratey) imbued with (bhagat-i = devotion) love of, and (ban-i aai) = get along (sio) with, (tthaakur) the Master – ever emulate Divine virtues and obey Divine commands. 11.

 

ਇਕਿ ਜਪ ਤਪ ਕਰਿ ਕਰਿ ਤੀਰਥ ਨਾਵਹਿ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹਿ ॥ ਹਠਿ ਨਿਗ੍ਰਹਿ ਅਪਤੀਜੁ ਨ ਭੀਜੈ ਬਿਨੁ ਹਰਿ ਗੁਰ ਕਿਨਿ ਪਤਿ ਪਾਈ ਹੇ ॥੧੨॥

Ik jap ṯap kar kar ṯirath nāvėh.  Ji▫o ṯuḏẖ bẖāvai ṯivai cẖalāvėh.  Haṯẖ nigrahi apṯīj na bẖījai bin har gur kin paṯ pā▫ī he. ||12||

 

(Ik-i = one type) some (kar-i kar-i) keep performing (jap) chanting of Mantras and (tap) austerities; some (naavah-i) bathe at (teerath) pilgrim centers; You (chalaavah-i = drive) cause them to act (tivai) that way (jio) as (tudh-u) You (bhaavai) are pleased, o Almighty, i.e. it is based on their past deeds.

The Almighty is (apteej) is not pleased this way; IT is (na bheejai) not pleased (hatth-i) by determined/obstinate efforts (nigrah-i) to control senses; (kin = who?) no one (paaee) attains (pat-i = honor) emancipation from vices and union with the Creator (bin-u) without obedience to (har-i) the Almighty as taught by (gur) the guru. 12.

ਕਲੀ ਕਾਲ ਮਹਿ ਇਕ ਕਲ ਰਾਖੀ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਕਿਨੈ ਨ ਭਾਖੀ ॥ ਮਨਮੁਖਿ ਕੂੜੁ ਵਰਤੈ ਵਰਤਾਰਾ ਬਿਨੁ ਸਤਿਗੁਰ ਭਰਮੁ ਨ ਜਾਈ ਹੇ ॥੧੩॥

Kalī kāl mėh ik kal rākẖī.  Bin gur pūre kinai na bẖākẖī.  Manmukẖ kūṛ varṯai varṯārā bin saṯgur bẖaram na jā▫ī he. ||13||

 

(Mah-i) in (kaal) the age (kali) of conflict and darkness, only (ik) one (kal) power, i.e. one of the four legs of – one fourth – righteousness (raakhi) is preserved/remains; (kina na) no one (bin-u) except (poorey) the perfect guru (bhaakhi) says this, i.e. only one who follows the guru understands this.

(Vartaara = happening) the state of (manmukh-i = self-willed) one who goes his/her own way, is that s/he (vartai) practices (koorr-u = falsehood) pretense – trying to show s/he practices righteousness; this (bharam-u) delusion (na jaai) does not go (bin-u) without guidance of (satigur) the true guru. 13.

 

ਸਤਿਗੁਰੁ ਵੇਪਰਵਾਹੁ ਸਿਰੰਦਾ ॥ ਨਾ ਜਮ ਕਾਣਿ ਨ ਛੰਦਾ ਬੰਦਾ ॥ ਜੋ ਤਿਸੁ ਸੇਵੇ ਸੋ ਅਬਿਨਾਸੀ ਨਾ ਤਿਸੁ ਕਾਲੁ ਸੰਤਾਈ ਹੇ ॥੧੪॥

Saṯgur veparvāhu siranḏā.  Nā jam kāṇ na cẖẖanḏā banḏā.  Jo ṯis seve so abẖināsī nā ṯis kāl sanṯā▫ī he. ||14||

 

(Satigur-u) the true guru is the embodiment of (siranda) the Creator who is (veyparvaah-u = not bothered – answerable to none) the highest. He is not (kaan-i = dependent) liable to being taken by (jam) the agent of Divine justice nor (chhanda) obligated to any (bandaa) person.

(Jo) one who (seyvey = serves) obeys (tis-u) him, (so) that person (abinaasi = imperishable) does not succumb to vices and (kaal-u) the agent of Divine justice cannot (santaai = torture) punish him/her. 14.

 

ਗੁਰ ਮਹਿ ਆਪੁ ਰਖਿਆ ਕਰਤਾਰੇ ॥ ਗੁਰਮੁਖਿ ਕੋਟਿ ਅਸੰਖ ਉਧਾਰੇ ॥ ਸਰਬ ਜੀਆ ਜਗਜੀਵਨੁ ਦਾਤਾ ਨਿਰਭਉ ਮੈਲੁ ਨ ਕਾਈ ਹੇ ॥੧੫॥

Gur mėh āp rakẖi▫ā karṯāre.  Gurmukẖ kot asaʼnkẖ uḏẖāre.  Sarab jī▫ā jagjīvan ḏāṯā nirbẖa▫o mail na kā▫ī he. ||15||

 

(Kartaarey) the Creator (rakhiaa) keeps (aap-u) the self (mah-i) in (gur) the guru. (Gurmukh-i) guru’s guidance (udhaarey) has been saving (kott-i = crores/ten million) millions, in fact (asnakh) countless people.

The guru (daataa = giver) gives (jagjeevan-u) life to the creatures, i.e. saves from succumbing to vices; is (nirbhau) fearless because there is (na kaai = not any) no (mail-u = dirt) vice in him. 15.

 

ਸਗਲੇ ਜਾਚਹਿ ਗੁਰ ਭੰਡਾਰੀ ॥ ਆਪਿ ਨਿਰੰਜਨੁ ਅਲਖ ਅਪਾਰੀ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਪ੍ਰਭ ਜਾਚੈ ਮੈ ਦੀਜੈ ਸਾਚੁ ਰਜਾਈ ਹੇ ॥੧੬॥ ੪॥

Sagle jācẖėh gur bẖandārī.  Āp niranjan alakẖ apārī.  Nānak sācẖ kahai parabẖ jācẖai mai ḏījai sācẖ rajā▫ī he. ||16||4||

 

(Sagley = all) everyone (jaachai = asks) seeks (gur) the guru, (bhandaari = holder of store) the source of virtues. He is the embodiment of (niranjan-u = un-stained) the pristine (alakh) ineffable and (apaari) Infinite Master (aap-i) IT-self.

Nanak (kahai) remembers (saach-u = truth) Divine virtues and (jaachai) asks (prabh) the Almighty – on behalf of the creatures – to (deejai) give the ability to live by (rajaai) will of (saach-u) the Eternal. 16. 4.

 

 

Tuesday, 16 June 2015 07:22 Written by admin 0 Comments

SGGS pp 1020-1022, Maaroo Solahey M: 1, Solahey 1-2.

SGGS pp 1020-1022, Maaroo Solhey M: 1, Solhey 1-2.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੧                     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Maaroo (solahey) with sixteen stanzas each.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The Creator is present in everyone/everything and makes all things happen.  This is understood from the guru, says the first Guru in this Shabad.

 

ਸਾਚਾ ਸਚੁ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜਿਨਿ ਸਿਰਜੀ ਤਿਨ ਹੀ ਫੁਨਿ ਗੋਈ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਰਹਣਾ ਤੁਮ ਸਿਉ ਕਿਆ ਮੁਕਰਾਈ ਹੇ ॥੧॥

Sācẖā sacẖ so▫ī avar na ko▫ī.  Jin sirjī ṯin hī fun go▫ī.  Ji▫o bẖāvai ṯi▫o rākẖo rahṇā ṯum si▫o ki▫ā mukrā▫ī he. ||1||

 

(Soee = only that) the One Almighty alone is (saachaa) the eternal (sach-u) universal truth – imperishable and unchanging; (jin-i) who (sirjee) created the universe and (phun-i) after that (tin hi = only that) IT-self (goee = drives) directs its functioning.

O Almighty, we have to (rahnaa) live (jio) whatever way (bhaavai = pleases) You (raakhahu) keep us; (kiaa = what?) there is no (mukraaee = denying) arguing (siau) with (tum) You. 1.

 

ਆਪਿ ਉਪਾਏ ਆਪਿ ਖਪਾਏ ॥ ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਏ ॥ ਆਪੇ ਵੀਚਾਰੀ ਗੁਣਕਾਰੀ ਆਪੇ ਮਾਰਗਿ ਲਾਈ ਹੇ ॥੨॥

Āp upā▫e āp kẖapā▫e.  Āpe sir sir ḏẖanḏẖai lā▫e.  Āpe vīcẖārī guṇkārī āpe mārag lā▫ī he. ||2||

 

The Creator (aap-i) IT-self (upaaey) creates and IT-self (khapaaey) destroys; and (aapey) IT-self (laaey) engages everyone in (dhandhai = job) the tasks allotted (sir-i sir-i = on every head) to everyone.

(Aapey) IT-self (veechaaaree) considers, (gunkaaree) imparts virtues and (laaee) puts them (maarag-i) on the path – as suitable for everyone. 2.

 

ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ॥ ਆਪੇ ਆਪੁ ਉਪਾਇ ਪਤੀਨਾ ॥ ਆਪੇ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਈ ਹੇ ॥੩॥

Āpe ḏānā āpe bīnā.  Āpe āp upā▫e paṯīnā.  Āpe pa▫uṇ pāṇī baisanṯar āpe mel milā▫ī he. ||3||

 

The Almighty (aapey) IT-self (daanaa = wise) allots tasks and IT-self (beenaa) watches their implementation. IT (upaaey) created (aap-u) the Self –, created the whole creation from IT-self -, and  (pateena) is pleased.

Is (aapey) IT-self (paun-u) the air, (paanee) water, (baisantar-u) fire – as well as earth and space, i.e. the five elements and (aapey) IT-self (meyl-i milaaee) put them together to create the physical creation. 3.

 

ਆਪੇ ਸਸਿ ਸੂਰਾ ਪੂਰੋ ਪੂਰਾ ॥ ਆਪੇ ਗਿਆਨਿ ਧਿਆਨਿ ਗੁਰੁ ਸੂਰਾ ॥ ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ਹੇ ॥੪॥

Āpe sas sūrā pūro pūrā.  Āpe gi▫ān ḏẖi▫ān gur sūrā.  Kāl jāl jam johi na sākai sācẖe si▫o liv lā▫ī he. ||4||

 

Is IT-self (sas-i) the moon and (sooraa) the sun; IT (pooro) fully (pooraa = filling) pervades everywhere. Is IT-self (gur-u) the guru who (soora = warrior) has overcome vices and imparts (giaan-i) awareness of Divine virtues and commands, and teaches to (dhiaan-i) pay attention, i.e. to live by, them.

One who follows the guru (laaee) fixes (liv) attention (siau) on – Naam or virtues and commands of (saachey) the Eternal; (jaal-u) the web of (kaal-u) death – of temptations in the world-play – (na saakai) cannot (joh-i) affect him/her and (jam-u) the agent of Divine justice has no jurisdiction on him/her. 4.

 

ਆਪੇ ਪੁਰਖੁ ਆਪੇ ਹੀ ਨਾਰੀ ॥ ਆਪੇ ਪਾਸਾ ਆਪੇ ਸਾਰੀ ॥ ਆਪੇ ਪਿੜ ਬਾਧੀ ਜਗੁ ਖੇਲੈ ਆਪੇ ਕੀਮਤਿ ਪਾਈ ਹੇ ॥੫॥

Āpe purakẖ āpe hī nārī.  Āpe pāsā āpe sārī.  Āpe piṛ bāḏẖī jag kẖelai āpe kīmaṯ pā▫ī he. ||5||

 

The Creator is IT-self, i.e. is present in, (purakh-u) man and (aapey hi) IT-self also in (naaree) the woman. Is IT-self (paasaa) the dice as well as (saaree) the pieces – on the board in the game of Chauparr – representative of the world-play, i.e. does everything in creation.

IT-self (baadhee) created (pirr) the arena on which (jag-u) world (kheylai) plays, i.e. the creatures carry out their tasks, and (aapey = self) the Almighty (paaee) puts (keemat-i) the price on them, i.e. appraises everyone for carrying out IT’s commands. 5.

 

ਆਪੇ ਭਵਰੁ ਫੁਲੁ ਫਲੁ ਤਰਵਰੁ ॥ ਆਪੇ ਜਲੁ ਥਲੁ ਸਾਗਰੁ ਸਰਵਰੁ ॥ ਆਪੇ ਮਛੁ ਕਛੁ ਕਰਣੀਕਰੁ ਤੇਰਾ ਰੂਪੁ ਨ ਲਖਣਾ ਜਾਈ ਹੇ ॥੬॥

Āpe bẖavar ful fal ṯarvar.  Āpe jal thal sāgar sarvar.  Āpe macẖẖ kacẖẖ karṇīkar ṯerā rūp na lakẖ▫ṇā jā▫ī he. ||6||

 

Is IT-self, i.e. is present in, (bhavar-u) the bumble-bee and (phul) the flower, in (phal-u) the fruit and (tarvar) the tree. Is IT-self, i.e. is present in (jal-u) water, (thal-u) land, (saagar-u) sea and (sarvar) the pool – everywhere.

Is IT-self present in (machh-u) the fish, (kachh-u) tortoise and other incarnations of Vishnu; You are (karnikar-u) the creator of the creation; but (teyraa) Your (roop-u) form (na jaaee) cannot (kathna) be told – You are formless, o Almighty. 6.

 

ਆਪੇ ਦਿਨਸੁ ਆਪੇ ਹੀ ਰੈਣੀ ॥ ਆਪਿ ਪਤੀਜੈ ਗੁਰ ਕੀ ਬੈਣੀ ॥ ਆਦਿ ਜੁਗਾਦਿ ਅਨਾਹਦਿ ਅਨਦਿਨੁ ਘਟਿ ਘਟਿ ਸਬਦੁ ਰਜਾਈ ਹੇ ॥੭॥

Āpe ḏinas āpe hī raiṇī.  Āp paṯījai gur kī baiṇī.  Āḏ jugāḏ anāhaḏ an▫ḏin gẖat gẖat sabaḏ rajā▫ī he. ||7||

 

The Almighty is IT-self the creator of (dinas-u) the day and (aapey hi) IT-self also (rainee) night for the creatures to work and rest; IT (pateejai) is pleased with those who live by (bainee = words) teachings (ki) of (gur) the guru.

IT has been present (aad-i) from the beginning, (jugaad-i) through the ages (aaahad-i = continuously, andin-u = everyday) forever as (sabad-u = word) Divine commands (ghatt-i ghatt-i = all bodies) in everyone and they are expected to act by IT’s (rajaaee) will. 7.

 

ਆਪੇ ਰਤਨੁ ਅਨੂਪੁ ਅਮੋਲੋ ॥ ਆਪੇ ਪਰਖੇ ਪੂਰਾ ਤੋਲੋ ॥

Āpe raṯan anūp amolo.  Āpe parkẖe pūrā ṯolo.

 

Is IT-self (amolo) a priceless and (anoop-u) unique (ratan-u) jewel, i.e. is the treasure of virtues; is IT-self (poora = full/correct, tolo = weight) perfect and (parkhey) tests everyone against IT’s commands.

 

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ਆਪੇ ਕਿਸ ਹੀ ਕਸਿ ਬਖਸੇ ਆਪੇ ਦੇ ਲੈ ਭਾਈ ਹੇ ॥੮॥

Āpe kis hī kas bakẖse āpe ḏe lai bẖā▫ī he. ||8||

 

(Kis hi) only some pass (kas-i = on touch-stone) test of obedience and IT-self (bakhsey) bestows grace on them; IT-self (dey = gives) imparts awareness of IT’s Hukam or (lai = takes away) makes them forget it, o (bhaaee = brother) dear. 8.

 

ਆਪੇ ਧਨਖੁ ਆਪੇ ਸਰਬਾਣਾ ॥ ਆਪੇ ਸੁਘੜੁ ਸਰੂਪੁ ਸਿਆਣਾ ॥ ਕਹਤਾ ਬਕਤਾ ਸੁਣਤਾ ਸੋਈ ਆਪੇ ਬਣਤ ਬਣਾਈ ਹੇ ॥੯॥

Āpe ḏẖanakẖ āpe sarbāṇā.  Āpe sugẖaṛ sarūp si▫āṇā.  Kahṯā bakṯā suṇṯā so▫ī āpe baṇaṯ baṇā▫ī he. ||9||

 

Is IT-self (dhanakh-u) the bow and IT-self (sarbaana) all the arrows; is IT-self (saroop) the embodiment of (sugharr-u = well chiseled) perfection and is (siaanaa) wise.

(Soee = only that) IT-self alone is (kahta, bakta) the speaker as well as (sunta) the audience – gives commands and listens – IT-self (banaaee) makes (banat) things to happen. 9.

 

Note: The next verse says like a plant grows with seed and water in soil, the human body is formed with union of semen of the father and egg of the mother in the latter’s uterus. After birth, activities of the creature are guided by day and night. This is in line with Slok/epilogue of Japji.

 

ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤ ਜਾਤਾ ॥ ਉਦਰ ਸੰਜੋਗੀ ਧਰਤੀ ਮਾਤਾ ॥ ਰੈਣਿ ਦਿਨਸੁ ਦੁਇ ਦਾਈ ਦਾਇਆ ਜਗੁ ਖੇਲੈ ਖੇਲਾਈ ਹੇ ॥੧੦॥

Pa▫uṇ gurū pāṇī piṯ jāṯā.  Uḏar sanjogī ḏẖarṯī māṯā.  Raiṇ ḏinas ḏu▫e ḏā▫ī ḏā▫i▫ā jag kẖelai kẖelā▫ī he. ||10||

 

(Paun-u = air) the soul (jaataa = known) is considered the guru and (paani) water/semen (pit/pitaa) the father; (Udar = abdomen) uterus of (maataa) the mother which (sanjogi) brings together – the male semen and female egg – is like (dharti) the earth with, i.e. the fetus is formed in the womb like plants grow in the soil.

(Duey = two) both (rain-i) night and (dinas-u) day are (daaee) female nanny and (daaiaa) male nanny respectively; (jag-u = world) the creature (kheylai) plays as it is (kheylaaee) caused to play, i.e. phenomena of day and night guide human activities. 10.

 

ਆਪੇ ਮਛੁਲੀ ਆਪੇ ਜਾਲਾ ॥ ਆਪੇ ਗਊ ਆਪੇ ਰਖਵਾਲਾ ॥ ਸਰਬ ਜੀਆ ਜਗਿ ਜੋਤਿ ਤੁਮਾਰੀ ਜੈਸੀ ਪ੍ਰਭਿ ਫੁਰਮਾਈ ਹੇ ॥੧੧॥

Āpe macẖẖulī āpe jālā.  Āpe ga▫ū āpe rakẖvālā.  Sarab jī▫ā jag joṯ ṯumārī jaisī parabẖ furmā▫ī he. ||11||

 

The Almighty is (aapey) IT-self (machhulee) the fish as well as (jaalaa) the net – to catch it. Is IT-self (gaoo) the cows and IT-self (rakhvaala = protector) the herdsman. (Tumaaree) Your (jot-i = light) Spirit is present in (sarab) all (jeeaa) creatures; they act (jaisi) as (furmaaee) ordered by You, (prabh-i) the Master from within. 11.

 

ਆਪੇ ਜੋਗੀ ਆਪੇ ਭੋਗੀ ॥ ਆਪੇ ਰਸੀਆ ਪਰਮ ਸੰਜੋਗੀ ॥ ਆਪੇ ਵੇਬਾਣੀ ਨਿਰੰਕਾਰੀ ਨਿਰਭਉ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੨॥

Āpe jogī āpe bẖogī.  Āpe rasī▫ā param sanjogī.  Āpe vebāṇī nirankārī nirbẖa▫o ṯāṛī lā▫ī he. ||12||

 

The Almighty is (aapey) IT-self (jogi = renouncer) the ascetic and IT-self (bhogi = enjoyer of pleasures) the householder, i.e. is untouched by the world-play but controls all activities.

Is IT-self (raseeaa) lover – of Divine virtues and commands and is (param) the Supreme (sanjogi) unifier

Is IT-self (veybaani) the silent sage (taarri = deep attention, laaee = fixed) in contemplation on (nirankaari) the formless (nirbhau = fearless – not answerable to anyone) Supreme Master. 12.

 

ਖਾਣੀ ਬਾਣੀ ਤੁਝਹਿ ਸਮਾਣੀ ॥ ਜੋ ਦੀਸੈ ਸਭ ਆਵਣ ਜਾਣੀ ॥ ਸੇਈ ਸਾਹ ਸਚੇ ਵਾਪਾਰੀ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ਹੇ ॥੧੩॥

Kẖāṇī baṇī ṯujẖėh samāṇī.  Jo ḏīsai sabẖ āvaṇ jāṇī.  Se▫ī sāh sacẖe vāpārī saṯgur būjẖ bujẖā▫ī he. ||13||

 

All (khaani) life forms and their (baani) sounds (samaani) merge back (tujhah-i) in You; (Jo) whoever/whatever (deesai) is seen, is here temporarily; they (aavan) come to, and (jaani) go from, the world.

(Seyi) those whom (satigur-i) the true guru (bujhaaee = gives understanding) imparts (boojh) understanding, they are (saah) rich and (sachey = true) honest (vaapaari) dealers, i.e. they have the wealth of awareness of, and conduct themselves by Naam or Divine virtues and commands. 13.

 

ਸਬਦੁ ਬੁਝਾਏ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਸਰਬ ਕਲਾ ਸਾਚੇ ਭਰਪੂਰਾ ॥ ਅਫਰਿਓ ਵੇਪਰਵਾਹੁ ਸਦਾ ਤੂ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਈ ਹੇ ॥੧੪॥

Sabaḏ bujẖā▫e saṯgur pūrā.  Sarab kalā sācẖe bẖarpūrā.  Afri▫o veparvāhu saḏā ṯū nā ṯis ṯil na ṯamā▫ī he. ||14||

 

(Poora) the perfect (satiguru-u) true guru (bujhaaey) gives understanding of (sabad-u = Divine World) directions given by the Creator to the soul. And that (sarab) all (kalaa) powers are (bharpooraa = filling) present with (saachey) the Eternal.

O Almighty, (too) You are (aphario = not catch-able) beyond reach and (veyparvaah-u = not bothered) Supreme; (tis-u = that) who does not have even (til-u = sesame seed) a bit of (tamaaee) greed, i.e. are truly beneficent expecting nothing in return. 14.

 

ਕਾਲੁ ਬਿਕਾਲੁ ਭਏ ਦੇਵਾਨੇ ॥ ਸਬਦੁ ਸਹਜ ਰਸੁ ਅੰਤਰਿ ਮਾਨੇ ॥ ਆਪੇ ਮੁਕਤਿ ਤ੍ਰਿਪਤਿ ਵਰਦਾਤਾ ਭਗਤਿ ਭਾਇ ਮਨਿ ਭਾਈ ਹੇ ॥੧੫॥

Kāl bikāl bẖa▫e ḏevāne.  Sabaḏ sahj ras anṯar māne.  Āpe mukaṯ ṯaripaṯ varḏāṯā bẖagaṯ bẖā▫e man bẖā▫ī he. ||15||

 

(Kaal-u) death and (bikaal-u = opposite of death) birth (bhaey) become (deyvaaney) mad, because they are irrelevant for those; who (maaney) obey (sabad-u) Divine commands with (ras-u = relish) love and (sahaj) poise (antar-i) within.

The Almighty (aapey) IT-self (vardaata = giver of boon) gives the gift of (mukat-i) emancipation through (tripat-i = satisfaction) being happy with Divine will; which (bhaaee) is liked (man-i) in their minds with (bhaaey) loving (bhagat-i) devotion. 15.

 

ਆਪਿ ਨਿਰਾਲਮੁ ਗੁਰ ਗਮ ਗਿਆਨਾ ॥ ਜੋ ਦੀਸੈ ਤੁਝ ਮਾਹਿ ਸਮਾਨਾ ॥ ਨਾਨਕੁ ਨੀਚੁ ਭਿਖਿਆ ਦਰਿ ਜਾਚੈ ਮੈ ਦੀਜੈ ਨਾਮੁ ਵਡਾਈ ਹੇ ॥੧੬॥੧॥

Āp nirālam gur gam gi▫ānā.  Jo ḏīsai ṯujẖ māhi samānā.  Nānak nīcẖ bẖikẖi▫ā ḏar jācẖai mai ḏījai nām vadā▫ī he. ||16||1||

 

The Creator created the universe but is (aap-i) IT-self (niraalam = different) untouched by the world-play; (giaanaa) awareness of IT’s virtues is obtained by (gam) going to (gur) the guru; (jo) whoever/whatever (deesai) is visible shall (samaana) merge back (maah-i) in (tujh) You.

(Neech-u = lowly) humble Nanak (jaachai) asks for this (bheekhiaa = alms) benediction; please (deejai) give (mai) me (vaddaaee) the greatness/glory of (naam-u) emulating Your virtues and obeying Your commands. 16. 1.

 

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Note: Everything we see is manifestation of the Creator. All powers are under IT’s control and IT is the cause/doer of everything that happens. This is the message of Guru Nanak in the Shabad below.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਪੇ ਧਰਤੀ ਧਉਲੁ ਅਕਾਸੰ ॥ ਆਪੇ ਸਾਚੇ ਗੁਣ ਪਰਗਾਸੰ ॥ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਆਪੇ ਆਪੇ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Āpe ḏẖarṯī ḏẖa▫ul akāsaʼn.  Āpe sācẖe guṇ pargāsaʼn.  Jaṯī saṯī sanṯokẖī āpe āpe kār kamā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. The Creator (aapey) IT-self is (dharti) the earth, (akaasa’n) the sky and (dhaul-u = the bull believed to be supporting the earth) the cosmic laws supporting planets in space. IT is (pargaasa’n = illumination) manifestation of (saachey) eternal (gun = virtues) capabilities/powers.

Is IT-self (jati) the celibates, (sati) the donors and (santokhi) the contented; (aapey) IT-self (kamaaee) does all (kaar) jobs/tasks – everything happens by IT’s will. 1.

 

ਜਿਸੁ ਕਰਣਾ ਸੋ ਕਰਿ ਕਰਿ ਵੇਖੈ ॥ ਕੋਇ ਨ ਮੇਟੈ ਸਾਚੇ ਲੇਖੈ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ਆਪੇ ਦੇ ਵਡਿਆਈ ਹੇ ॥੨॥

Jis karṇā so kar kar vekẖai.  Ko▫e na metai sācẖe lekẖai.  Āpe kare karā▫e āpe āpe ḏe vadi▫ā▫ī he. ||2||

 

The Creator who (karna = does) creates, and (kar-i kar-i) having created, (so = that) IT (veykhai) watches – for protection and performance. (Koey na) none can (meyttai = erase) countermand (leykhai = writing) commands of (saachey) the Eternal Master.

(Aapey) IT-self (karey) does, and (karaaey) gets things done; and IT-self (dey) gives (vaddiaaee) glory – to those who perform as directed. 2.

 

ਪੰਚ ਚੋਰ ਚੰਚਲ ਚਿਤੁ ਚਾਲਹਿ ॥ ਪਰ ਘਰ ਜੋਹਹਿ ਘਰੁ ਨਹੀ ਭਾਲਹਿ ॥ ਕਾਇਆ ਨਗਰੁ ਢਹੈ ਢਹਿ ਢੇਰੀ ਬਿਨੁ ਸਬਦੈ ਪਤਿ ਜਾਈ ਹੇ ॥੩॥

Pancẖ cẖor cẖancẖal cẖiṯ cẖālėh.  Par gẖar johėh gẖar nahī bẖālėh.  Kā▫i▫ā nagar dẖahai dẖėh dẖerī bin sabḏai paṯ jā▫ī he. ||3||

 

(Panch) the five (chor = thieves) vices – of lust, anger, greed, attachment to the world-play and vanity – (chaalah-i = move) cause wavering of one with (chanchal-u = moving) the unsteady (chit-u) mind. S/he (johah-i) looks for the Almighty at (par) other (ghar = houses) places, but does not (bhaalah-i) search his/her own (ghar-u = house) mind.

S/he does not realize that (kaaiaa = body, nagar-u = town) the body-town, i.e. all physical existence of own and others one looks to, (ddhahai = demolished) are perishable and shall (ddhahai = fall) become (ddheyri) a heap of rubble – have no value when the soul leaves the body; and (pat-i) honor of the soul (jaaee = goes) is lost as it is not accepted for union with the Creator (bin-u = without) for not being in obedience to (sabdai = of the Word) to Divine commands. 3.

 

ਗੁਰ ਤੇ ਬੂਝੈ ਤ੍ਰਿਭਵਣੁ ਸੂਝੈ ॥ ਮਨਸਾ ਮਾਰਿ ਮਨੈ ਸਿਉ ਲੂਝੈ ॥ ਜੋ ਤੁਧੁ ਸੇਵਹਿ ਸੇ ਤੁਧ ਹੀ ਜੇਹੇ ਨਿਰਭਉ ਬਾਲ ਸਖਾਈ ਹੇ ॥੪॥

Gur ṯe būjẖai ṯaribẖavaṇ sūjẖai.  Mansā mār manai si▫o lūjẖai.  Jo ṯuḏẖ sevėh se ṯuḏẖ hī jehe nirbẖa▫o bāl sakẖā▫ī he. ||4||

 

One (boojhai) understands Divine commands (tey) from (gur) the guru, (soojhai = gets awareness) sees (tribhavan-u = master of the three regions) God everywhere and obeys. S/he (maar-i) kills (mansa) thoughts in the mind and (lujhai) battles (siau) with (manai) the mind.

O Almighty, (jo) those who kill self-will and (sevah-i) obey (tudh-u) You, (hi) also become (jeyhey) like (tudh) You, You (nirbhau = fearless – who is answerable to none) the Almighty have been their (sakhaaee) friend from (baal) child-hood, i.e. have guided them from child-hood. 4.

 

ਆਪੇ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ॥ ਆਪੇ ਜੋਤਿ ਸਰੂਪੀ ਬਾਲਾ ॥ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਸਰੂਪੀ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ਹੇ ॥੫॥

Āpe surag macẖẖ pa▫i▫ālā.  Āpe joṯ sarūpī bālā.  Jatā bikat bikrāl sarūpī rūp na rekẖ▫i▫ā kā▫ī he. ||5||

 

(Aapey = self) the Almighty is present in (surag-u = heaven) the sky, (machh-u = mother earth) land and (paiaala) under the land. IT is present (saroopi) in the form of (jot-i = light) Spirit and is ever (baala) young.

People describe IT as one with (bikatt) uncut (jattaa) matted hair, and of (bikraal) terrifying (saroopi) form; but IT has (na kaaee = not any) no (roop-u) form or (reykhiaa = lines on hands and feet) identification marks. 5.

 

ਬੇਦ ਕਤੇਬੀ ਭੇਦੁ ਨ ਜਾਤਾ ॥ ਨਾ ਤਿਸੁ ਮਾਤ ਪਿਤਾ ਸੁਤ ਭ੍ਰਾਤਾ ॥ ਸਗਲੇ ਸੈਲ ਉਪਾਇ ਸਮਾਏ ਅਲਖੁ ਨ ਲਖਣਾ ਜਾਈ ਹੇ ॥੬॥

Beḏ kaṯebī bẖeḏ na jāṯā.  Nā ṯis māṯ piṯā suṯ bẖarāṯā.  Sagle sail upā▫e samā▫e alakẖ na lakẖ▫ṇā jā▫ī he. ||6||

 

(Beyd = Vedas) the Eastern scriptures or (kateybi) Semitic scriptures do not (jaata) know IT’s (bheyd-u) mystery, i.e. no one knows IT’s expanse and powers. (Tis-u = that) IT has no (maat) mother, (pitaa) father, (sut = sons) children or (bhraata = brothers) siblings.

IT (upaaey) creates (sagley) all creatures and (samaaey) merges them back (sail/sahla = easily) at will; IT (na jaaee) cannot be (lakhna) described, being (alakh-u) beyond description. 6.

 

ਕਰਿ ਕਰਿ ਥਾਕੀ ਮੀਤ ਘਨੇਰੇ ॥ ਕੋਇ ਨ ਕਾਟੈ ਅਵਗੁਣ ਮੇਰੇ ॥ ਸੁਰਿ ਨਰ ਨਾਥੁ ਸਾਹਿਬੁ ਸਭਨਾ ਸਿਰਿ ਭਾਇ ਮਿਲੈ ਭਉ ਜਾਈ ਹੇ ॥੭॥

Kar kar thākī mīṯ gẖanere.  Ko▫e na kātai avguṇ mere.  Sur nar nāth sāhib sabẖnā sir bẖā▫e milai bẖa▫o jā▫ī he. ||7||

 

I have (kar-i kar-i) been making (ghaneyrey) plenty of (meet) friends; but found that (koey na) none can (kaattai = cut) remove my (avgun) faults.

Then I realized that the Almighty who is (naath-u, sahib) the Master (sir-i = on the head) above (sabhna) all (sur-i) gods and (nar) human beings, (milai) is found (bhaaey) with love – loving obedience as taught by the guru – and then (bhau) fear of committing faults (jaaee) goes. 7.

 

ਭੂਲੇ ਚੂਕੇ ਮਾਰਗਿ ਪਾਵਹਿ ॥ ਆਪਿ ਭੁਲਾਇ ਤੂਹੈ ਸਮਝਾਵਹਿ ॥ ਬਿਨੁ ਨਾਵੈ ਮੈ ਅਵਰੁ ਨ ਦੀਸੈ ਨਾਵਹੁ ਗਤਿ ਮਿਤਿ ਪਾਈ ਹੇ ॥੮॥

Bẖūle cẖūke mārag pāvahi.  Āp bẖulā▫e ṯūhai samjẖāvahi.  Bin nāvai mai avar na ḏīsai nāvhu gaṯ miṯ pā▫ī he. ||8||

 

O Almighty, You (paavah-i) put (maarag-i) on the path, those who (bhooley) stray with acts of commission and (chookey) omission; actually You (aap-i) Yourself (bhulaaey) cause to stray and (toohai) also Yourself (samjhaavah-i) counsel them – with awareness of Your Naam or virtues and commands.

Nothing (avar-u) else (deesai = seen) seems to work (bin-u) except (naavai) Naam; it is (naavhu) by Naam that one (paaee) obtains awareness of Your (gat-i = state) Being and (mit-i = measure) powers and commands. 8.

 

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ਗੰਗਾ ਜਮੁਨਾ ਕੇਲ ਕੇਦਾਰਾ ॥ ਕਾਸੀ ਕਾਂਤੀ ਪੁਰੀ ਦੁਆਰਾ ॥ ਗੰਗਾ ਸਾਗਰੁ ਬੇਣੀ ਸੰਗਮੁ ਅਠਸਠਿ ਅੰਕਿ ਸਮਾਈ ਹੇ ॥੯॥

Gangā jamunā kel keḏārā.  Kāsī kāʼnṯī purī ḏu▫ārā.  Gangā sāgar beṇī sangam aṯẖsaṯẖ ank samā▫ī he. ||9||

 

People go to pilgrim centers at Rivers Ganga and (jamuna) Yamuna, to (keyl = place of play – of Krishna of the Mahabharata) Varindavan, (keydaara) Keydarnath; to (kaasi) Benares, (kaanti) Mathura and (puri duaara) Jagannath Puri.

People go to where river Ganga enters (saagar-u) the sea and to (sangamm-u = confluence, beyni/Tribeni = of three rivers) Allahabad – all in India -, in short (attsatth-i = sixty eight) all pilgrim centers; but the real pilgrimage is (samaaee) to merge (ank-i = in body) in You – by living by Your commands, o Almighty. 9.

 

ਆਪੇ ਸਿਧ ਸਾਧਿਕੁ ਵੀਚਾਰੀ ॥ ਆਪੇ ਰਾਜਨੁ ਪੰਚਾ ਕਾਰੀ ॥ ਤਖਤਿ ਬਹੈ ਅਦਲੀ ਪ੍ਰਭੁ ਆਪੇ ਭਰਮੁ ਭੇਦੁ ਭਉ ਜਾਈ ਹੇ ॥੧੦॥

Āpe siḏẖ sāḏẖik vīcẖārī.  Āpe rājan pancẖā kārī.  Ŧakẖaṯ bahai aḏlī parabẖ āpe bẖaram bẖeḏ bẖa▫o jā▫ī he. ||10||

 

(Aapey = self) the Almighty is – present and acts in – (sidh) accomplished saints, (saadhik = practitioners) seekers and (veechaari) contemplators. Is IT-self (raajan) the King who (kaari = makes) gives glory to (panchaa = selected people) those who live by Divine commands.

(Prabh-u) the Master (aapey) IT-self (bahai) sits (takhat-i) on the throne as (adli) a judge – decides destiny of all based on their deeds. 10.

 

ਆਪੇ ਕਾਜੀ ਆਪੇ ਮੁਲਾ ॥ ਆਪਿ ਅਭੁਲੁ ਨ ਕਬਹੂ ਭੁਲਾ ॥ ਆਪੇ ਮਿਹਰ ਦਇਆਪਤਿ ਦਾਤਾ ਨਾ ਕਿਸੈ ਕੋ ਬੈਰਾਈ ਹੇ ॥੧੧॥

Āpe kājī āpe mulā.  Āp abẖul na kabhū bẖulā.  Āpe mihar ḏa▫i▫āpaṯ ḏāṯā nā kisai ko bairā▫ī he. ||11||

 

Is IT-self (kaaji/qazi) Muslim judge and (mulaa) priest; (aapi = self) the Almighty is (abhul-u) un-erring and (na kabahoo) never (bhulaa) errs.

The Almighty is (daataa = giver) the beneficent (daiaapat-i) master of grace and (mihar) kindness; IT is not (bairaaee) against (kisai) anyone, i.e. treats all equally. 11.

 

ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਦੇ ਵਡਿਆਈ ॥ ਸਭਸੈ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਈ ॥ ਭਰਪੁਰਿ ਧਾਰਿ ਰਹਿਆ ਨਿਹਕੇਵਲੁ ਗੁਪਤੁ ਪ੍ਰਗਟੁ ਸਭ ਠਾਈ ਹੇ ॥੧੨॥

Jis bakẖse ṯis ḏe vadi▫ā▫ī.  Sabẖsai ḏāṯā ṯil na ṯamā▫ī.  Bẖarpur ḏẖār rahi▫ā nihkeval gupaṯ pargat sabẖ ṯẖā▫ī he. ||12||

 

One to (jis-u) whom the Almighty (bakhsey) is gracious, IT (dey) gives (tis-u) that person (vaddiaai) glory, i.e. bases grace on deeds; (daataa = giver) is kind (sabhsai) to all, not having (til-u = equal to sesame seed) even a bit of (tamaaee) greed, i.e. expects nothing in return.

(Nihkeyval-u = free) the independent Master (bharpur-i) is present and (dhaar-i rahiaa) supports all, both (gupat-u = hidden) as Spirit within and (pragatt-u) manifests in nature at (sabh) all (tthaaee) places. 12.

 

ਕਿਆ ਸਾਲਾਹੀ ਅਗਮ ਅਪਾਰੈ ॥ ਸਾਚੇ ਸਿਰਜਣਹਾਰ ਮੁਰਾਰੈ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਮੇਲੇ ਮੇਲਿ ਮਿਲੈ ਮੇਲਾਈ ਹੇ ॥੧੩॥

Ki▫ā sālāhī agam apārai.  Sācẖe sirjaṇhār murārai.  Jis no naḏar kare ṯis mele mel milai melā▫ī he. ||13||

 

(Kiaa = how?) I cannot (saalaahi) praise the Master who is (agam) beyond reach/comprehension; who is (saachey) the eternal (sirjanaar) Creator and (muraarai = killer of demon Mur) destroyer of evil.

One (no) on (jis) whom IT (karey) bestows (nadar-i = sight of grace) grace, (meyley) unites (tis-u) that personwith IT-self; IT (meyl-i) causes to meet the guru, and when the guru (mailai) is found, he (meylaaee) leads to the Almighty. 13.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੁਆਰੈ ॥ ਊਭੇ ਸੇਵਹਿ ਅਲਖ ਅਪਾਰੈ ॥ ਹੋਰ ਕੇਤੀ ਦਰਿ ਦੀਸੈ ਬਿਲਲਾਦੀ ਮੈ ਗਣਤ ਨ ਆਵੈ ਕਾਈ ਹੇ ॥੧੪॥

Barahmā bisan mahes ḏu▫ārai.  Ūbẖe sevėh alakẖ apārai.  Hor keṯī ḏar ḏīsai billāḏī mai gaṇaṯ na āvai kā▫ī he. ||14||

 

The gods Brahma, (bisan-u) Vishnu and Mahesh/Shankar stand (duaarai) at the gate; they (oobhaey) stand ready to obey commands of (alakh) the Ineffable and (apaarai) Infinite Almighty, and (seyvah-i = serve) act on them.

(Hor) in addition, (keyti = how much) all creatures (bil-laadi) call out in pain – yearning to find IT; (mai) I (na aavai) cannot make (kaaee) any (ganat) count of their numbers. 14.

 

ਸਾਚੀ ਕੀਰਤਿ ਸਾਚੀ ਬਾਣੀ ॥ ਹੋਰ ਨ ਦੀਸੈ ਬੇਦ ਪੁਰਾਣੀ ॥ ਪੂੰਜੀ ਸਾਚੁ ਸਚੇ ਗੁਣ ਗਾਵਾ ਮੈ ਧਰ ਹੋਰ ਨ ਕਾਈ ਹੇ ॥੧੫॥

Sācẖī kīraṯ sācẖī baṇī.  Hor na ḏīsai beḏ purāṇī.  Pūnjī sācẖ sacẖe guṇ gāvā mai ḏẖar hor na kā▫ī he. ||15||

 

Your (keerat-i = praise) virtues and (baani = words) commands are (saachee) eternal – unchanging; nothing (hor) else – but praise of the Almighty – is (deesai) seen in (beyd = Vedas, puraani = Puranas) the scriptures.

O Almighty please grant me (poonji = capital) the wealth of (saach-u) truth, i.e. Naam, so that I (gaava = sing) praise and emulate (gun) virtues of You, (sach-ey) the Eternal; I have (na kaaee = not any) no (hor) other (dhar) support – way to go. 15.

 

ਜੁਗੁ ਜੁਗੁ ਸਾਚਾ ਹੈ ਭੀ ਹੋਸੀ ॥ ਕਉਣੁ ਨ ਮੂਆ ਕਉਣੁ ਨ ਮਰਸੀ ॥ ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਬੇਨੰਤੀ ਦਰਿ ਦੇਖਹੁ ਲਿਵ ਲਾਈ ਹੇ ॥੧੬॥੨॥

Jug jug sācẖā hai bẖī hosī.  Ka▫uṇ na mū▫ā ka▫uṇ na marsī.  Nānak nīcẖ kahai benanṯī ḏar ḏekẖhu liv lā▫ī he. ||16||2||

 

(Saacha) the Eternal has been a reality (jug-u jug-u = age after age) through time, also (hai) is and (hosi) shall be; tell me, (kaun-u = who) who else has not been dying and shall not (marsi) die, i.e. everyone else is perishable.

(Neech-u) humble Nanak (kahai = says) makes this (beynanti) submission; we should (laaee = focus, liv = attention) contemplate (deykhahu) to see (dar-i = Divine court) the Almighty within. 16. 2.

 

 

Thursday, 11 June 2015 12:26 Written by admin 0 Comments

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