SGGS pp 1035-1037, Maroo M: 1, Sohaley 15-16.

 

Note: This Shabad first describes the period after the Creator had created IT-self and then after creation came into being. In the first thirteen of the sixteen stanzas of this Shabad, Guru Nanak describes the state when the Creator had created IT-self alone. All the physical entities that people see or believe in now did not exist. There were no gods, scriptures, creatures, mountains, rivers and so on. There were no behavioral issues because none else existed. These came when the physical creation came into being as described in the last three stanzas. There is a spiritual message in this; other things like rituals and worships are not needed when we single-mindedly focus on the One Almighty.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥ ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ
॥੧॥

Mārū mėhlā 1.  Arbaḏ narbaḏ ḏẖunḏẖūkārā.  Ḏẖaraṇ na gagnā hukam apārā.  Nā ḏin rain na cẖanḏ na sūraj sunn samāḏẖ lagā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. After the Creator had created IT-self, there was (dhundhookaara) darkness for (arbad/arab = one hundred crore) billions rather (narbad) beyond billions of years. There was no (dharan-i) earth or (gagna) sky, only (apaara) the Infinite (hukam-u = commands) Master existed.

There was no (din-u) day or (rain-i) night, neither (chand-u) the moon nor (sooraj-u) the sun; the Creator was in (sunn = numb) a still state (lagaaida = fixed) in deep (samaadh-i = meditation) contemplation – planning creation. 1.

 

ਖਾਣੀ ਨ ਬਾਣੀ ਪਉਣ ਨ ਪਾਣੀ ॥ ਓਪਤਿ ਖਪਤਿ ਨ ਆਵਣ ਜਾਣੀ ॥ ਖੰਡ ਪਤਾਲ ਸਪਤ ਨਹੀ ਸਾਗਰ ਨਦੀ ਨ ਨੀਰੁ ਵਹਾਇਦਾ ॥੨॥

Kẖāṇī na baṇī pa▫uṇ na pāṇī.  Opaṯ kẖapaṯ na āvaṇ jāṇī.  Kẖand paṯāl sapaṯ nahī sāgar naḏī na nīr vahā▫iḏā. ||2||

 

There were no (khaani) life created from – womb, egg, perspiration and soil and no (baani) sounds; there was neither (paun) air nor (paani) water. There were no (opat-i) births (kahapat = destruction) deaths; and no (aavan = coming, jaani = going) movements.

There were no (khandd = parts of universe) planets and no (pataal) nether regions; there were neither (sapat) the seven (saagar) oceans nor (neer-u) water (vahaidaa) flowed in (nadi) the rivers. 2.

 

ਨਾ ਤਦਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ॥ ਦੋਜਕੁ ਭਿਸਤੁ ਨਹੀ ਖੈ ਕਾਲਾ ॥ ਨਰਕੁ ਸੁਰਗੁ ਨਹੀ ਜੰਮਣੁ ਮਰਣਾ ਨਾ ਕੋ ਆਇ ਨ ਜਾਇਦਾ ॥੩॥

Nā ṯaḏ surag macẖẖ pa▫i▫ālā.  Ḏojak bẖisaṯ nahī kẖai kālā.  Narak surag nahī jamaṇ marṇā nā ko ā▫e na jā▫iḏā. ||3||

 

(Tad-i = then) at that time there was no (surag-u = heaven) sky, (machh) earth or (paiaala) anything below the earth surface. There was no Dojak-u and Bhist/bahisht – Muslim expressions for -hell and heaven respectively; and no (khai) destructive (kaala) death.

There was neither Narak nor Surag/Swarg – the Hindu expressions for hell and heaven respectively; there was no (jamman-u) birth and (marna) death; (na ko = not any) no one (aaey) came and none (jaaidaa) left. 3.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਨ ਕੋਈ ॥ ਅਵਰੁ ਨ ਦੀਸੈ ਏਕੋ ਸੋਈ ॥ ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਜਾਤਿ ਨ ਜਨਮਾ ਨਾ ਕੋ ਦੁਖੁ ਸੁਖੁ ਪਾਇਦਾ ॥੪॥

Barahmā bisan mahes na ko▫ī.  Avar na ḏīsai eko so▫ī.  Nār purakẖ nahī jāṯ na janmā nā ko ḏukẖ sukẖ pā▫iḏā. ||4||

 

There was (na koee = not any) no Brahma, (bisan-u) Vishnu or Mahesh/Shankar; none (avar-u) else was (deesai) seen; (soee) only that (eyko) One Creator existed.

There was no (naar-i) woman or (purakh-u) man; no (jaat-i) caste of (janma) birth; there was (na ko) none (paaida) to experience (dukh-u) discomfort or (sukh-u) comfort. 4.

 

ਨਾ ਤਦਿ ਜਤੀ ਸਤੀ ਬਨਵਾਸੀ ॥ ਨਾ ਤਦਿ ਸਿਧ ਸਾਧਿਕ ਸੁਖਵਾਸੀ ॥ ਜੋਗੀ ਜੰਗਮ ਭੇਖੁ ਨ ਕੋਈ ਨਾ ਕੋ ਨਾਥੁ ਕਹਾਇਦਾ ॥੫॥

Nā ṯaḏ jaṯī saṯī banvāsī.  Nā ṯaḏ siḏẖ sāḏẖik sukẖvāsī.  Jogī jangam bẖekẖ na ko▫ī nā ko nāth kahā▫iḏā. ||5||

 

(Na tad-i = not then) at that time there were no (jati) celibates, (sati) donors or (banvaasi) jungle-dwellers/ascetics. There were no (sidh-i) accomplished saints, (saadhik = practitioners) seekers or (sukhvaasi = living in comfort) householders.

There were no (jogi) Yogis, (jangam = on legs) wandering Saivites or (koee) any (bheykh-u) garbs; there was no one (kaahaaidaa) called (naath-u) head of Naath Yogis. 5.

 

ਜਪ ਤਪ ਸੰਜਮ ਨਾ ਬ੍ਰਤ ਪੂਜਾ ॥ ਨਾ ਕੋ ਆਖਿ ਵਖਾਣੈ ਦੂਜਾ ॥ ਆਪੇ ਆਪਿ ਉਪਾਇ ਵਿਗਸੈ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੬॥

Jap ṯap sanjam nā baraṯ pūjā.  Nā ko ākẖ vakẖāṇai ḏūjā.  Āpe āp upā▫e vigsai āpe kīmaṯ pā▫iḏā. ||6||

 

There were no rituals of (jap) recitation of mantras, (tap) austerities, (sanjam) control of organs, (brat) fasts or (pooja) worship of gods/goddesses. There was (na ko) no one to (bakhaanai) talk of (dooja = second) anyone else.

The Creator (vigsai) was happy to (aapey) IT-self (upaaey) create (aap-u) the self and (paaida = put, keemat-i = price) knew IT’s worth. 6.

 

ਨਾ ਸੁਚਿ ਸੰਜਮੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ਗੋਪੀ ਕਾਨੁ ਨ ਗਊ ਗਆਲਾ ॥ ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਕੋਈ ਨਾ ਕੋ ਵੰਸੁ ਵਜਾਇਦਾ ॥੭॥

Nā sucẖ sanjam ṯulsī mālā.  Gopī kān na ga▫ū go▫ālā.  Ŧanṯ manṯ pakẖand na ko▫ī nā ko vans vajā▫iḏā. ||7||

 

There were no superstitions (such-i = of cleanliness) of ceremonial baths, (sanjam-u) control of senses or meditating with (maalaa) rosary with beads of (tulsi) basil. There was no (kaan-u) Krishna of the Mahabharata, (gaoo) cows or (guaala) cow herdsmen.

There was (na koee = not any) no (tant-u) Tantra, (mant-u) mantra, (paakhandd-u) pretension; (na ko) no one (vajaaidaa) played on (vans-u/bansri) the flute – like Krishna. 7.

 

ਕਰਮ ਧਰਮ ਨਹੀ ਮਾਇਆ ਮਾਖੀ ॥ ਜਾਤਿ ਜਨਮੁ ਨਹੀ ਦੀਸੈ ਆਖੀ ॥ ਮਮਤਾ ਜਾਲੁ ਕਾਲੁ ਨਹੀ ਮਾਥੈ ਨਾ ਕੋ ਕਿਸੈ ਧਿਆਇਦਾ ॥੮॥

Karam ḏẖaram nahī mā▫i▫ā mākẖī.  Jāṯ janam nahī ḏīsai ākẖī.  Mamṯā jāl kāl nahī māthai nā ko kisai ḏẖi▫ā▫iḏā. ||8||

 

There were no (dharam) religious (karam) rituals no (maakhi = fly – attached to sweet things) attachment to of (maaiaa) temptations in the world-play. No (janam-u) birth (jaat-i) in a caste (deesai) was seen (aakhi) by the eye, i.e. there were no castes.

There was no (jaal-u = web) entanglement of (mamta) possessiveness, nor anyone with (kaal-u) death written (maathai) on the forehead, i.e. nocreatures; no one (dhiaaidaa) contemplated on (kisai) anyone. 8.

 

ਨਿੰਦੁ ਬਿੰਦੁ ਨਹੀ ਜੀਉ ਨ ਜਿੰਦੋ ॥ ਨਾ ਤਦਿ ਗੋਰਖੁ ਨਾ ਮਾਛਿੰਦੋ ॥ ਨਾ ਤਦਿ  ਗਿਆਨੁ ਧਿਆਨੁ ਕੁਲ ਓਪਤਿ ਨਾ ਕੋ ਗਣਤ ਗਣਾਇਦਾ ॥੯॥

Ninḏ binḏ nahī jī▫o na jinḏo.  Nā ṯaḏ gorakẖ nā mācẖẖinḏo.  Nā ṯaḏ gi▫ān ḏẖi▫ān kul opaṯ nā ko gaṇaṯ gaṇā▫iḏā.

||9||

 

There was no (nind-u) slander, (bind-u) pulling down anyone, (jeeo) soul or (jindo) life. (Na tad) at that time there were no Yogis like Gorakh or (maachhindo) Machhinder.

At that time there was no (giaan-u) learning, (dhiaan) contemplation, (kul) lineage (opat-I = creation) of birth; (na ko) no (ganat = count, ganaaida = counted) account of deeds was kept. 9.

 

Page 1036

 

ਵਰਨ ਭੇਖ ਨਹੀ ਬ੍ਰਹਮਣ ਖਤ੍ਰੀ ॥ ਦੇਉ ਨ ਦੇਹੁਰਾ ਗਊ ਗਾਇਤ੍ਰੀ ॥ ਹੋਮ ਜਗ ਨਹੀ ਤੀਰਥਿ ਨਾਵਣੁ ਨਾ ਕੋ ਪੂਜਾ ਲਾਇਦਾ ॥੧੦॥

varan bẖekẖ nahī barahmaṇ kẖaṯrī.  Ḏe▫o na ḏehurā ga▫ū gā▫iṯarī.  Hom jag nahī ṯirath nāvaṇ nā ko pūjā lā▫iḏā. ||10||

 

There were no Hindu (varan) castes like Brahmin and Khatri and no (bheykh) garbs – like white loincloths. There were no (deo) gods and their (deyhura) temples and no worship of (gaoo) the cow, or chanting of the Gaaytri mantra.

There were no (jag) ceremonies of (hom/havan) fire sacrifice, (naavan-u) bath (teerath-i) at pilgrim centers and (na ko) no one (laaida) engaged (pooja) in worship. 10.

 

ਨਾ ਕੋ ਮੁਲਾ ਨਾ ਕੋ ਕਾਜੀ ॥ ਨਾ ਕੋ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ॥ ਰਈਅਤਿ ਰਾਉ ਨ ਹਉਮੈ ਦੁਨੀਆ ਨਾ ਕੋ ਕਹਣੁ ਕਹਾਇਦਾ ॥੧੧॥

Nā ko mulā nā ko kājī.  Nā ko sekẖ masā▫ik hājī. Ra▫ī▫aṯ rā▫o na ha▫umai ḏunī▫ā nā ko kahaṇ kahā▫iḏā. ||11||

 

There was (na ko = not any) no Muslim (mulaa) priest and no (kaaji) Qazi to pass edicts; there was no (seykh-u = sheikh) spiritual cum temporal head or (masaaik-u) community leader or (haaji) pilgrim going/gone to Mecca.

There was no (raau) king or (raeeat-i) subjects; no (haumai) ego of (duneeaa) the world and (na ko) no one (kahn-u kahaaiaa = talked and be talked of) to be counted in status. 11.

 

ਭਾਉ ਨ ਭਗਤੀ ਨਾ ਸਿਵ ਸਕਤੀ ॥ ਸਾਜਨੁ ਮੀਤੁ ਬਿੰਦੁ ਨਹੀ ਰਕਤੀ ॥ ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਸਾਚੇ ਏਹੋ ਭਾਇਦਾ ॥੧੨॥

Bẖā▫o na bẖagṯī nā siv sakṯī.  Sājan mīṯ binḏ nahī rakṯī.  Āpe sāhu āpe vaṇjārā sācẖe eho bẖā▫iḏā. ||12||

 

There was neither (bhaau) love nor (bhagti) devotion or living by (siv) God’s commands or of (sakti) material things. There were no (saajan, meet) friends; no (bind-u = drop) semen of the father or (rakti = blood) egg of the mother – for procreation.

The Creator was (aapey) IT-self (saahu) the financier as well as (vanjaara) the trader, i.e. there was none to give commands and none to comply with them; this is how (saachey) the Eternal (bhaaida) liked/planned – and it happened. 12.

 

ਬੇਦ ਕਤੇਬ ਨ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ॥ ਪਾਠ ਪੁਰਾਣ ਉਦੈ ਨਹੀ ਆਸਤ ॥ ਕਹਤਾ ਬਕਤਾ ਆਪਿ ਅਗੋਚਰੁ ਆਪੇ ਅਲਖੁ ਲਖਾਇਦਾ ॥੧੩॥

Beḏ kaṯeb na simriṯ sāsaṯ.  Pāṯẖ purāṇ uḏai nahī āsaṯ.  Kahṯā bakṯā āp agocẖar āpe alakẖ lakẖā▫iḏā. ||13||

 

There were no (beyd) Vedas, (kateyb) Semitic scriptures, Smritis or Shastras. There was no (paatth) reading of Puranas; there was no sun that (udai) rose and (aasat) set.

(Kahta, bakta) speaker – the only existence – was of (aapi = self) the Creator who is (agochar) not perceived by the senses and (alakh-u) unknowable; IT (lakhaaidaa) made IT-self known.

 

Note: The next final three stanzas describe the creation.

 

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥ ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥੧੪॥

Jā ṯis bẖāṇā ṯā jagaṯ upā▫i▫ā.  Bājẖ kalā ādāṇ rahā▫i▫ā.  Barahmā bisan mahes upā▫e mā▫i▫ā moh vaḏẖā▫iḏā. ||14||

 

(Ja) when (tis-u = that) the Creator (bhaana = willed) decided, (ta) then IT (upaaiaa) created (jagat-u) the world; (rahaaiaa) placed (aadaan-u = expanse) the creation in space (baajh-u) without (kalaa) support.

IT (upaaey) created the concept of Brahma, (bisan-u) Vishnu and Mahesh – the Hindu trinity – and (vadhaaidaa = increased) created increasing (moh) attachment to (maaiaa) the world-play – of relatives, wealth, status and so on. 14.

 

ਵਿਰਲੇ ਕਉ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮੁ ਸਬਾਇਆ ॥ ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਅਰੰਭੇ ਗੁਪਤਹੁ ਪਰਗਟੀ ਆਇਦਾ ॥੧੫॥

virle ka▫o gur sabaḏ suṇā▫i▫ā.  Kar kar ḏekẖai hukam sabā▫i▫ā.  Kẖand barahmand pāṯāl arambẖe gupṯahu pargatī ā▫iḏā. ||15||

 

(Gur-i) the guru’s (sabad-u = word) guidance (sunaaiaa = caused to hear) is given (kau) to (virley) some rare person; and s/he understands that the Creator (kar-i kar-i) creates and (deykhai) watches; IT’s (hukam-u = order) writ runs (sabaaiaa = all) everywhere.

IT (arambhey) initiated creation of (khandd) parts of (brahmandd) the universes and thus (pragtti aaida) manifested (guptahu = from hiding) from the un-manifest state. 15.

 

ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਬਿਸਮਾਦੀ ਬਿਸਮ ਭਏ ਗੁਣ ਗਾਇਦਾ ॥੧੬॥੩॥੧੫॥

Ŧā kā anṯ na jāṇai ko▫ī.  Pūre gur ṯe sojẖī ho▫ī.  Kẖand barahmand pāṯāl arambẖe gupṯahu pargatī ā▫iḏā. ||15||

 

(Na koi) no one (jaanai) knows (ta ka = of that) IT’s (ant-u = limits) expanse, whose (Sojhi) awareness is (hoi = happens) comes (tey) from (poorey) the perfect (gur) guru.

Those (ratey) imbued with love (saach-i) of the Eternal are (bismaadi) enraptured; they (bhaey) are (bisam) awe-struck (gaaida = sing) praising (gun) virtues of the Creator. 16. 3. 15.

 

——————————————————————

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਪੇ ਆਪੁ ਉਪਾਇ ਨਿਰਾਲਾ ॥ ਸਾਚਾ ਥਾਨੁ ਕੀਓ ਦਇਆਲਾ ॥ ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਕਾ ਬੰਧਨੁ ਕਾਇਆ ਕੋਟੁ ਰਚਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Āpe āp upā▫e nirālā.  Sācẖā thān kī▫o ḏa▫i▫ālā.  Pa▫uṇ pāṇī agnī kā banḏẖan kā▫i▫ā kot racẖā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Aapey = IT-self) the Creator (upaaey) created (aap-u) the self in manifest form, i.e. is present in creation, but remains (niraala = separate) unattached. (Daiaala) the kind Creator (keeo) has created (saachaa = true) IT’s own (thaan-u) place – in human mind.

IT (rachaaida) creates (kott-u) fort (kaaiaa) the body (bandhan = bond) of the five elements of (paun) air, (paani) water, (agni) fire/energy – as also earth/clay and space. 1.

 

ਨਉ ਘਰ ਥਾਪੇ ਥਾਪਣਹਾਰੈ ॥ ਦਸਵੈ ਵਾਸਾ ਅਲਖ ਅਪਾਰੈ ॥ ਸਾਇਰ ਸਪਤ ਭਰੇ ਜਲਿ ਨਿਰਮਲਿ ਗੁਰਮੁਖਿ ਮੈਲੁ ਨ ਲਾਇਦਾ ॥੨॥

Na▫o gẖar thāpe thāpaṇhārai.  Ḏasvai vāsā alakẖ apārai.  Sā▫ir sapaṯ bẖare jal nirmal gurmukẖ mail na lā▫iḏā. ||2||

 

(Thaapanhaarai = establisher) the Creator has (thaapey = established) created (nau) nine (ghar = houses) openings in the body for physical needs. (Vaasa) abode of the Creator who is (alakh) unseen and (apaarai) Infinite, i.e. the un-manifest form, is accessed through (dasvai) the tenth – which is not physical.

(Sapat) the seven (saair) oceans are (bharey) full of (nirmal-i) clean (jal-i) water; (gurmukh-i) one who follows the guru’s teachings bathes in these and hence does not (laaida) stain the self with (mail-u) dirt. 2.

Message: One who finds the Almighty within with the guru’s guidance, the seven parts of him/her – five sensory organs, mind and intellect, i.e. his/her being is unaffected by temptations in the world-play.

 

ਰਵਿ ਸਸਿ ਦੀਪਕ ਜੋਤਿ ਸਬਾਈ ॥ ਆਪੇ ਕਰਿ ਵੇਖੈ ਵਡਿਆਈ ॥ ਜੋਤਿ ਸਰੂਪ ਸਦਾ ਸੁਖਦਾਤਾ ਸਚੇ ਸੋਭਾ ਪਾਇਦਾ ॥੩॥

Rav sas ḏīpak joṯ sabā▫ī.  Āpe kar vekẖai vadi▫ā▫ī.  Joṯ sarūp saḏā sukẖ▫ḏāṯa sacẖe sobẖā pā▫iḏā. ||3||

 

(Rav-i) the sun and (sas-i) the moon provide (jot-i) light for (sabaai) the whole world. The Creator (aapey) IT-self (kar-i) creates and (veykhai) watches (vaddiaaee = greatness) at IT’s creation.

The Almighty is (saroop) in the form of (jot-i = light) Spirit; (sadaa) ever (sukhdaata = giver of comforts) the source of peace/solace; one who obeys (sachey) the Eternal (paaida) gets (sobha) glory. 3.   

 

ਗੜ ਮਹਿ ਹਾਟ ਪਟਣ ਵਾਪਾਰਾ ॥ ਪੂਰੈ ਤੋਲਿ ਤੋਲੈ ਵਣਜਾਰਾ ॥ ਆਪੇ ਰਤਨੁ ਵਿਸਾਹੇ ਲੇਵੈ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ॥੪॥

Gaṛ mėh hāt pataṇ vāpārā.  Pūrai ṯol ṯolai vaṇjārā.  Āpe raṯan visāhe levai āpe kīmaṯ pā▫iḏā. ||4||

 

There are (pattan = town) habitats and (haatt) shops (mah-i) in (garr) the fort where (vaapaara) business deals take place. (Vanjaara = merchant) the Creator (tolai) weighs against (poorai) correct (tol-i) weight standard – evaluates against obedience ti IT’s commands.

(Aapey) IT-self (visaahey) buys (ratan-u) the jewel and (leyvai) takes – being in the creatures; (aapey) IT-self (paaida = puts, keemat-i = price) decides the price – examines conduct of all against IT’s commands. 4.

 

ਕੀਮਤਿ ਪਾਈ ਪਾਵਣਹਾਰੈ ॥ ਵੇਪਰਵਾਹ ਪੂਰੇ ਭੰਡਾਰੈ ॥ ਸਰਬ ਕਲਾ ਲੇ ਆਪੇ ਰਹਿਆ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਇਦਾ ॥੫॥

Kīmaṯ pā▫ī pāvaṇhārai.  veparvāh pūre bẖandārai.  Sarab kalā le āpe rahi▫ā gurmukẖ kisai bujẖā▫iḏā. ||5||

 

(Paavanhaarai = one who puts) the appraiser Almighty (paai = puts, keemat-i = price) appraises the creatures. (Bhanddaarai) the store-houses of (veyparvaah = carefree – answerable to none) the highest Master are (poorey) full, i.e. is all-powerful.

IT (ley = taken) has (sarab) all (kalaa) powers but (bujhaaida) gives this understanding to (kisai) some rare person (gurmukh-i) with the guru’s guidance. 5.

 

ਨਦਰਿ ਕਰੇ ਪੂਰਾ ਗੁਰੁ ਭੇਟੈ ॥ ਜਮ ਜੰਦਾਰੁ ਨ ਮਾਰੈ ਫੇਟੈ ॥ ਜਿਉ ਜਲ ਅੰਤਰਿ ਕਮਲੁ ਬਿਗਾਸੀ ਆਪੇ ਬਿਗਸਿ ਧਿਆਇਦਾ ॥੬॥

Naḏar kare pūrā gur bẖetai.  Jam janḏār na mārai fetai.  Ji▫o jal anṯar kamal bigāsī āpe bigas ḏẖi▫ā▫iḏā. ||6||

 

One (bheyttai) finds and follows (poora) the perfect (guru-u) guru when the Almighty (karey) bestows (nadar-i) grace. Then (jandaar) the cruel (jam) agent of Divine justice does not (maarai phettai = hit) punish – by way of denying union with the Almighty and instead sending for rebirth.

The Almighty – being in the creatures – (aapey) IT-self (bigas-i) is happy (dhiaaida) paying attention to IT’s commands (jio) like (kamal-u) the lotus flower (bigaasi) blossoms (antar-i) in (jal) water. 6.

 

ਆਪੇ ਵਰਖੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਰਤਨ ਜਵੇਹਰ ਲਾਲ ਅਪਾਰਾ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪੂਰਾ ਪਾਈਐ ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਇਦਾ ॥੭॥

Āpe varkẖai amriṯ ḏẖārā.  Raṯan javehar lāl apārā.  Saṯgur milai ṯa pūrā pā▫ī▫ai parem paḏārath pā▫iḏā. ||7||

 

One who finds the guru, (dhaara) a steady stream of (amrit) Divine elixir (varkhai) rains in his/her mind, i.e. the devotee steadily becomes aware of Naam or Divine virtues; awareness of virtues of (apaara) the Infinite Almighty is valuable like (ratan) jewels, (javeyhar) emeralds and (laal) rubies.

(Poora = complete) the Almighty (paaeeai) is found (ta) then when (satigur-u) the true guru (mailai) is found; the seeker (paaida) receives (padaarath-u = substance) the gift of (preym) love of/acceptance by the Almighty. 7.

 

ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਲਹੈ ਅਮੋਲੋ ॥ ਕਬ ਹੀ ਨ ਘਾਟਸਿ ਪੂਰਾ ਤੋਲੋ ॥ ਸਚੇ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਸਚੋ ਸਉਦਾ ਪਾਇਦਾ ॥੮॥

Parem paḏārath lahai amolo.  Kab hī na gẖātas pūrā ṯolo.  Sacẖe kā vāpārī hovai sacẖo sa▫uḏā pā▫iḏā. ||8||

 

Once one (lahai = takes) obtains (amolo) the priceless (padaarath-u) wealth of Divine (preym) love/grace; it (kab hi na) never (gghaattas-i) reduces and ever remains (poora = full, tolo = measure) fully with him/her.

S/he (hovai) becomes (vaapaari) dealer/employee (ka) of (sachey) the Eternal and (paaida) gets (sachaa) true (sauda) merchandise. 8.

Message: One on whom the Almighty bestows grace, s/he conducts the self by Naam or virtues and commands of the Almighty and finds IT.

 

ਸਚਾ ਸਉਦਾ ਵਿਰਲਾ ਕੋ ਪਾਏ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਮਿਲੈ ਮਿਲਾਏ ॥

Sacẖā sa▫uḏā virlā ko pā▫e.  Pūrā saṯgur milai milā▫e.

 

(Ko) some (virla) rare person (paaey) gets (sachaa) the true (sauda) merchandise, i.e. gets awareness of Naam and finds the Almighty. S/he (milai) finds (satigur-u) the true guru who (milaaey) leads to the Almighty.

 

Page 1037

 

ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਹੁਕਮੁ ਪਛਾਣੈ ਮਾਨੈ ਹੁਕਮੁ ਸਮਾਇਦਾ ॥੯॥

Gurmukẖ ho▫e so hukam pacẖẖāṇai mānai hukam samā▫iḏā. ||9||

 

This is how it happens: One who (hoey) becomes (gurmukh-i) a follower of the guru, (pachhaanai = recognizes) recalls and understands (hukam-u = order) directions of the Creator to the soul, (maanai) obeys them and (samaaida) merges in the Creator. 9.

 

ਹੁਕਮੇ ਆਇਆ ਹੁਕਮਿ ਸਮਾਇਆ ॥ ਹੁਕਮੇ ਦੀਸੈ ਜਗਤੁ ਉਪਾਇਆ ॥ ਹੁਕਮੇ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲਾ ਹੁਕਮੇ ਕਲਾ ਰਹਾਇਦਾ ॥੧੦॥

Hukme ā▫i▫ā hukam samā▫i▫ā.  Hukme ḏīsai jagaṯ upā▫i▫ā.  Hukme surag macẖẖ pa▫i▫ālā hukme kalā rahā▫iḏā. ||10||

 

One who follows the guru realizes that: S/he (aiaa = came) has been born and (samaaiaa = merge) shall die hukmey) by Divine commands. (Sabaaiaa) the entire (jagat-u = world) creation that (deesai = seen) exists has been (upaaiaa) created (hunkmey) by Divine commands.

(Surag-u = heaven) the sky, (machh-u) earth and (paiaala) nether regions (rahaaida = kept) exist by (kalaa) power (hukmey = by hukam) of the Almighty – the Divine laws. 10.

ਹੁਕਮੇ ਧਰਤੀ ਧਉਲ ਸਿਰਿ ਭਾਰੰ ॥ ਹੁਕਮੇ ਪਉਣ ਪਾਣੀ ਗੈਣਾਰੰ ॥ ਹੁਕਮੇ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਹੁਕਮੇ ਖੇਲ ਖੇਲਾਇਦਾ ॥੧੧॥

Hukme ḏẖarṯī ḏẖa▫ul sir bẖāraʼn.  Hukme pa▫uṇ pāṇī gaiṇāraʼn.  Hukme siv sakṯī gẖar vāsā hukme kẖel kẖelā▫iḏā. ||11||

 

It is believed that (bhaara’n) the load of (dharti) the earth is (sir-i) on the head of (dhaul) an ox – but is actually (kukmey) by Hukam, i.e. the earth is held in space by Divine laws. (Paun) the air, (paani) water and (gainaara’n) the sky all exist by Hukam – Divine laws.

It is (hukmey) by Divine command/will whether the creature (vaasaa = residence) lives under influence of (siv) God or (sakti) the world-play; the Almighty (kheylaaida) causes to play (kheyl) the game, i.e. the creatures act (hukmey) by the Divine law of influence of past deeds. 11.

 

ਹੁਕਮੇ ਆਡਾਣੇ ਆਗਾਸੀ ॥ ਹੁਕਮੇ ਜਲ ਥਲ ਤ੍ਰਿਭਵਣ ਵਾਸੀ ॥ ਹੁਕਮੇ ਸਾਸ ਗਿਰਾਸ ਸਦਾ ਫੁਨਿ ਹੁਕਮੇ ਦੇਖਿ ਦਿਖਾਇਦਾ ॥੧੨॥

Hukme ādāṇe āgāsī.  Hukme jal thal ṯaribẖavaṇ vāsī.  Hukme sās girās saḏā fun hukme ḏekẖ ḏikẖā▫iḏā. ||12||

 

(Aaddaaney) the expansive (aagaasi) sky exists (hukmey) by Divine laws. (Jal) water, (thal) land and (vaasi = residents) the creatures of (tribhavan = three regions) the sky, land and water also exist (hukmey) by Divine laws.

Every (saas) breath and (giraas) morsel of food is (hukmey) subject to Divine will, i.e. the life-span is in hands of the Creator, who (phun-i) also (deykh-i) watches and (dikhaaida) enables to see (hukmey) by Hukam – the creatures are being metaphorically watched all the time and made aware of their deeds by their conscience. 12.

 

ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ ॥ ਦੇਵ ਦਾਨਵ ਅਗਣਤ ਅਪਾਰਾ ॥ ਮਾਨੈ ਹੁਕਮੁ ਸੁ ਦਰਗਹ ਪੈਝੈ ਸਾਚਿ ਮਿਲਾਇ ਸਮਾਇਦਾ ॥੧੩॥

Hukam upā▫e ḏas a▫uṯārā.  Ḏev ḏānav agṇaṯ apārā.  Mānai hukam so ḏargėh paijẖai sācẖ milā▫e samā▫iḏā. ||13||

 

It is (hukam-i) by Hukam that the concept of (das) the ten (autaara) incarnation of Vishnu has (upaaey) been created; as also of (deyv) gods, (daanav) demons who are (aganat) countless and (apaara) infinite in number.

The purpose of all these concepts is to convey that one who (maanai) obeys (hukam-u) Divine commands, (su) that person (paijhai = wears robe of honor) receives honor (dargah) in Divine court – and vice versa; (saach-i) the Eternal Creator (milaaey) unites and (samaaidaa) merges with IT-self those who obey Hukam. 13.

 

ਹੁਕਮੇ ਜੁਗ ਛਤੀਹ ਗੁਦਾਰੇ ॥ ਹੁਕਮੇ ਸਿਧ ਸਾਧਿਕ ਵੀਚਾਰੇ ॥ ਆਪਿ ਨਾਥੁ ਨਥੀਂ ਸਭ ਜਾ ਕੀ ਬਖਸੇ ਮੁਕਤਿ ਕਰਾਇਦਾ ॥੧੪॥

Hukme jug cẖẖaṯīh guḏāre.  Hukme siḏẖ sāḏẖik vīcẖāre.  Āp nāth nathīʼn sabẖ jā kī bakẖse mukaṯ karā▫iḏā. ||14||

 

The Creator (hukmey) at IT’s will (gudaarey/gujaarey) spent (chhateeh) thirty six (jug) ages, i.e. millions of years – contemplating and planning creation; then IT created (sidh) accomplished saints and (saadhik) seekers who (veechaarey) reflect on IT’s virtues and commands.

(Aapi = self) the Creator is (naath-u) the Master under (ja ki) whose (natheen = leash) control is (sabh) the entire creation; those on whom IT (bakhsey) bestows grace, IT (karaaida) causes them (mukat-i) to be freed from vices in life, and cycles of births and deaths at the end of life. 14.

 

ਕਾਇਆ ਕੋਟੁ ਗੜੈ ਮਹਿ ਰਾਜਾ ॥ ਨੇਬ ਖਵਾਸ ਭਲਾ ਦਰਵਾਜਾ ॥ ਮਿਥਿਆ ਲੋਭੁ ਨਾਹੀ ਘਰਿ ਵਾਸਾ ਲਬਿ ਪਾਪਿ ਪਛੁਤਾਇਦਾ ॥੧੫॥

Kā▫i▫ā kot gaṛai mėh rājā.  Neb kẖavās bẖalā ḏarvājā.  Mithi▫ā lobẖ nāhī gẖar vāsā lab pāp pacẖẖuṯā▫iḏā. ||15||

 

(Raaja = king) the Almighty abides (mah-i) in (kott garrai = fort) the mind (kaaia) in the body; the mind has (bhalaa = good) a strong (darvaaja) gate with (neyb) assistants and (khavaas) attendants guarding, i.e. controlling access to IT.

Those with (mithiaa) falsehood/pretense and (lobh-u = greed) attachments to the world-play do not get (vaasa) to stay (ghar-i) in the house, i.e. do not find the Almighty within; those indulging (lab-i) in greed and other (paap-i) transgressions – disobedience to Hukam are denied union, (pachhutaaida) repent. 15.

 

ਸਤੁ ਸੰਤੋਖੁ ਨਗਰ ਮਹਿ ਕਾਰੀ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਰਣਿ ਮੁਰਾਰੀ ॥ ਨਾਨਕ ਸਹਜਿ ਮਿਲੈ ਜਗਜੀਵਨੁ ਗੁਰ ਸਬਦੀ ਪਤਿ ਪਾਇਦਾ ॥੧੬॥੪॥੧੬॥

Saṯ sanṯokẖ nagar mėh kārī.  Jaṯ saṯ sanjam saraṇ murārī.  Nānak sahj milai jagjīvan gur sabḏī paṯ pā▫iḏā. ||16||4||16||

 

What (kaari) works for entry (mah-i = in) to (nagar = town) the Divine presence are (sat-u) truthfulness and (santokh-u = contentment) happy obedience to Divine commands. Instead of practice of (jat-u) celibacy, (sat-u) charity and (sanjam-u) control of senses, one should place the self (saran-i = in sanctuary) in care and obedience of (muraari = killer of demon Mur) the Almighty destroyer of evil – to obtain access to IT.

This way (jagjeevan-u = life of the world) the Creator (milai) is found (sahj-i) effortlessly; one (paaida) receives this (pat-i) honor (sabdi = through words) through obedience of the guru, – who teaches to obey Divine commands, says Guru Nanak. 16. 4. 16.

 

 

SGGS pp 1033-1035, Maaroo M: 1, Solhaey 13-14.

 

ਮਾਰੂ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਕਾਇਆ ਨਗਰੁ ਨਗਰ ਗੜ ਅੰਦਰਿ ॥ ਸਾਚਾ ਵਾਸਾ ਪੁਰਿ ਗਗਨੰਦਰਿ ॥ ਅਸਥਿਰੁ ਥਾਨੁ ਸਦਾ ਨਿਰਮਾਇਲੁ ਆਪੇ ਆਪੁ ਉਪਾਇਦਾ ॥੧॥

Mārū mėhlā 1 ḏakẖ▫ṇī.  Kā▫i▫ā nagar nagar gaṛ anḏar.  Sācẖā vāsā pur gagnanḏar.  Asthir thān saḏā nirmā▫il āpe āp upā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo (dakhni = of south) as sung in the South. (Kaaiaa) the human body is (nagar-u = town) is the habitat within which is another (nagar) dwelling (andar-i) inside (garr) a fort. (Vaasaa) the abode of (saachaa) the Eternal is (pur-i) in the habitat (gaganandar-i) in the sky, i.e. the Almighty abides in the mind made exalted by awareness of Divine commands.

This (thaan-u) place is (asthir) unshakable and (sadaa) ever (nirmaail-u) pristine, where (aapey = self) the Creator (upaaidaa) manifests (aap-u) the self – in the mind. 1.

 

ਅੰਦਰਿ ਕੋਟ ਛਜੇ ਹਟਨਾਲੇ ॥ ਆਪੇ ਲੇਵੈ ਵਸਤੁ ਸਮਾਲੇ ॥ ਬਜਰ ਕਪਾਟ ਜੜੇ ਜੜਿ ਜਾਣੈ ਗੁਰ ਸਬਦੀ ਖੋਲਾਇਦਾ ॥੨॥

Anḏar kot cẖẖaje hatnāle.  Āpe levai vasaṯ samāle.  Bajar kapāt jaṛe jaṛ jāṇai gur sabḏī kẖolā▫iḏā. ||2||

 

(Andar-i) within the body are (kott) forts and (chhajey) covered (hattnaaley) contiguous shops. (Aapey = self) the Almighty (leyvai) takes (vast-u) substance and (samaaley) takes care of it. (Kapaatt) the shutters to these are (bajar) tough and (jarreey) fixed, which the Creator alone (jaanai) knows and (kholaaidaa) causes to be opened with (sabdi = with words) with the guru’s guidance. 2.

Message: Divine messages are received by God being in the the mind but one known them with the guru’s guidance.

 

ਭੀਤਰਿ ਕੋਟ ਗੁਫਾ ਘਰ ਜਾਈ ॥ ਨਉ ਘਰ ਥਾਪੇ ਹੁਕਮਿ ਰਜਾਈ ॥ ਦਸਵੈ ਪੁਰਖੁ ਅਲੇਖੁ ਅਪਾਰੀ ਆਪੇ ਅਲਖੁ ਲਖਾਇਦਾ ॥੩॥

Bẖīṯar kot gufā gẖar jā▫ī.  Na▫o gẖar thāpe hukam rajā▫ī.  Ḏasvai purakẖ alekẖ apārī āpe alakẖ lakẖā▫iḏā. ||3||

 

(Bheetar-i) within it are (kott) forts, (gufaa) caves, (ghar) homes and other (jaai) places. The Creator (thaapey) established (nau) nine (ghar = houses) openings to the body which are (hukam rajaai) with IT’s will.

But (purakh-u) the all-pervasive (aleykh-u = without signs) formless (apaari) Infinite master is found (dasvai) through the tenth gate which is (alakh-u) unseen and (aap-e) IT-self (lakhaaida) makes IT-self known – with IT’s grace. 3

 

ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਇਕ ਵਾਸਾ ॥ ਆਪੇ ਕੀਤੋ ਖੇਲੁ ਤਮਾਸਾ ॥ ਬਲਦੀ ਜਲਿ ਨਿਵਰੈ ਕਿਰਪਾ ਤੇ ਆਪੇ ਜਲ ਨਿਧਿ ਪਾਇਦਾ ॥੪॥

Pa▫uṇ pāṇī agnī ik vāsā.  Āpe kīṯo kẖel ṯamāsā.  Balḏī jal nivrai kirpā ṯe āpe jal niḏẖ pā▫iḏā. ||4||

 

(Paun) air, (paani) water and (agni) fire have (ik) one (vaasa) abode – they exist together; (aapey = self) the Creator has (keeto) created this (kheyl = play, tamaasa = show) wondrous play.

(Baldi) the burning fire – of jealousy and craving in the humans – (nivrai = done away) is extinguished (jal-i) with water (tey) with IT’s (kirpa) kindness when (aapey) IT (paaidaa) puts (jal-i = of water, nidh-i = treausre) in the ocean, i.e. with IT’s grace. 4.

 

ਧਰਤਿ ਉਪਾਇ ਧਰੀ ਧਰਮ ਸਾਲਾ ॥ ਉਤਪਤਿ ਪਰਲਉ ਆਪਿ ਨਿਰਾਲਾ ॥ ਪਵਣੈ ਖੇਲੁ ਕੀਆ ਸਭ ਥਾਈ ਕਲਾ ਖਿੰਚਿ ਢਾਹਾਇਦਾ ॥੫॥

Ḏẖaraṯ upā▫e ḏẖarī ḏẖaram sālā.  Uṯpaṯ parla▫o āp nirālā.  Pavṇai kẖel kī▫ā sabẖ thā▫ī kalā kẖincẖ dẖāhā▫iḏā. ||5||

 

The Creator (uppaaey) has created and (dhari = placed) established (dharat-i) the earth as (saala) the place (dharam) to carry out duties by the creatures – as per commands of the Creator. IT causes (utpat-i) creation and (parlau) destruction – births and deaths – but (aap-i) IT-self remains (niraala = different) not subject to this – is ever in One unshakable state.

IT has (keeaa) made (kheyl-u) the play/phenomenon (pavnai = air) of breathing with presence of the soul at (sabh) all (jaai) places, i.e. for everyone, and (dhaahaaida) causes demolition/death (khinch-i = pulling) by withdrawing IT’s (kalaa) power, i.e. withdrawing the soul. 5.

 

Note: According to a belief if a leaf each is taken from all existing plants big and small, it would be (atthaarah) eighteen (bhaar) loads. Atthaarah Bhaar is an expression to represent all vegetation and is used in the verse below.

 

ਭਾਰ ਅਠਾਰਹ ਮਾਲਣਿ ਤੇਰੀ ॥ ਚਉਰੁ ਢੁਲੈ ਪਵਣੈ ਲੈ ਫੇਰੀ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਦੀਪਕ ਰਾਖੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਦਾ ॥੬॥

Bẖār aṯẖārah mālaṇ ṯerī.  Cẖa▫ur dẖulai pavṇai lai ferī.  Cẖanḏ sūraj ḏu▫e ḏīpak rākẖe sas gẖar sūr samā▫iḏā. ||6||

 

(Bhaara atthaarah) the entire vegetation is (teyri) Your (maalan-i) she-gardener – the garden. (Lai = taking, pheyri = movement back and forth) swaying of branches is (chaur) the fly-swash (ddhulai) waving over You – showing obedience to You.

The Creator has (raakhey) placed (chand-u) the moon and (sooraj-u) sun as (duey-i) two (deepak) lamps; with (soor-u) the sun (samaaida = merging, ghar-i = in house) providing light for (sas-i) to the moon to light, i.e. when the Supreme consciousness enlightens the mind. 6.

 

Note: The above verses laid the foundation for the mind being enlightened with awareness of the Almighty. The verses below show its effect on the mind and conduct of the person. The next verse takes the example of the birds resting on a tree for the night and flying away in the morning because they find nothing to sustain them. Likening the human body with a tree, Guru Nanak says if one feels satisfied with finding God within, the organs are not tempted to look elsewhere unlike the birds flying away.

 

ਪੰਖੀ ਪੰਚ ਉਡਰਿ ਨਹੀ ਧਾਵਹਿ ॥ ਸਫਲਿਓ ਬਿਰਖੁ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਵਹਿ ॥ ਗੁਰਮੁਖਿ ਸਹਜਿ ਰਵੈ ਗੁਣ ਗਾਵੈ ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਾਇਦਾ ॥੭॥

Pankẖī pancẖ udar nahī ḏẖāvėh.  Safli▫o birakẖ amriṯ fal pāvahi.  Gurmukẖ sahj ravai guṇ gāvai har ras cẖog cẖugā▫iḏā. ||7||

 

The mind of one who follows the guru is like a tree from which: (Panch) the five (pankhi) birds do not (uddar-i) fly and (dhaavah-i = run) go away, i.e. the five sensory organs are not tempted allurements, and hence the mind stays steady. Because (birakh-u) the tree is (saphalio) fruit bearing and they (paavah-i) get (amrit) the life-giving (phal-u) fruit, i.e. the mind has Naam within which makes the whole being steady.

That is because the tree-mind (chugaaida = gives to peck) provides (har-i) the Divine (ras-u) elixir – using this as metaphor – (Gurmukh-i) one who follows the guru to live by Divine commands, (sahj-i) remains steady, (ravai) utters, (gaavai = sings) praises and emulates Divine virtues and commands. 7.

 

ਝਿਲਮਿਲਿ ਝਿਲਕੈ ਚੰਦੁ ਨ ਤਾਰਾ ॥ ਸੂਰਜ ਕਿਰਣਿ ਨ ਬਿਜੁਲਿ ਗੈਣਾਰਾ ॥ ਅਕਥੀ ਕਥਉ ਚਿਹਨੁ ਨਹੀ ਕੋਈ ਪੂਰਿ ਰਹਿਆ ਮਨਿ ਭਾਇਦਾ ॥੮॥

Jẖilmil jẖilkai cẖanḏ na ṯārā.  Sūraj kiraṇ na bijul gẖaiṇārā.  Akthī katha▫o cẖihan nahī ko▫ī pūr rahi▫ā man bẖā▫iḏā. ||8||

 

There are no (jhilmil) flashing (jhilkai) shining of (chand-u) the moon and (taara) the stars at night; nor are there (kiran-i) rays of (sooraj) the sun or (bijul) lightning (gainaara) in the sky, i.e. the mind focused on God is not distracted by anything.

I am (kathau) talking of (akathi) the indescribable Almighty within, who has (na koi = not any) no (chihan-u) feature, but (rahiaa) is present (poor = filling) everywhere and is (bhaaida) is pleasing (man-i) to the mind – and it does not look elsewhere when God is within it. 8.

 

ਪਸਰੀ ਕਿਰਣਿ ਜੋਤਿ ਉਜਿਆਲਾ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਆਪਿ ਦਇਆਲਾ ॥ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੁ ਸਦਾ ਧੁਨਿ ਨਿਰਭਉ ਕੈ ਘਰਿ ਵਾਇਦਾ ॥੯॥

Pasrī kiraṇ joṯ uji▫ālā.  Kar kar ḏekẖai āp ḏa▫i▫ālā.  Anhaḏ ruṇ jẖuṇkār saḏā ḏẖun nirbẖa▫o kai gẖar vā▫iḏā. ||9||

 

When (kiran-i) ray of (jot-i) Divine light (pasri = comes) enters, the mind (ujiaala = light) is enlightened. Then one understands that (daiaala) the kind Creator (kar-i kar-i) creates and (deykhai) watches – looks after.

(Anhad) incessant (runjhunkaar-u) sweet (dhun-i) melody (sadaa) ever (vaaida) plays in (ghar-i) the house of (nirbhau = fearless – who is not answerable to none) the Almighty, i.e. the mind experiences God’s presence. 9.

 

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ਅਨਹਦੁ ਵਾਜੈ ਭ੍ਰਮੁ ਭਉ ਭਾਜੈ ॥ ਸਗਲ ਬਿਆਪਿ ਰਹਿਆ ਪ੍ਰਭੁ ਛਾਜੈ ॥ ਸਭ ਤੇਰੀ ਤੂ ਗੁਰਮੁਖਿ ਜਾਤਾ ਦਰਿ ਸੋਹੈ ਗੁਣ ਗਾਇਦਾ ॥੧੦॥

Anhaḏ vājai bẖaram bẖa▫o bẖājai.  Sagal bi▫āp rahi▫ā parabẖ cẖẖājai.  Sabẖ ṯerī ṯū gurmukẖ jāṯā ḏar sohai guṇ gā▫iḏā. ||10||

 

When celestial music (vaajai) plays in the mind (anhad-u) incessantly – the mind experiences God – and (bhram-u) the delusion – that God is far somewhere -, and hence (bhau) fear of lack of protection (bhaajai = run) leave; one sees (prabh-u) God (biaap-i rahiaa = pervading) present (sagal) everywhere and (chhaajai = covering) protects the believers.

O Almighty, (sabh) all places are (teyri) Yours, i.e. You are present everywhere, but (too) You are (jaata = known) recognized (gurmukh-i) with the guru’s guidance; the guru’s follower (gaaida = sings) praises and emulates (gun) Divine virtues and (sohai = looks good) is glorified (dar-i) in Divine court – is accepted for union with the Creator. 10.

 

ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰਮਲੁ ਸੋਈ ॥ ਅਵਰੁ ਨ ਜਾਣਾ ਦੂਜਾ ਕੋਈ ॥ ਏਕੰਕਾਰੁ ਵਸੈ ਮਨਿ ਭਾਵੈ ਹਉਮੈ ਗਰਬੁ ਗਵਾਇਦਾ ॥੧੧॥

Āḏ niranjan nirmal so▫ī.  Avar na jāṇā ḏūjā ko▫ī.  Ėkankār vasai man bẖāvai ha▫umai garab gavā▫iḏā. ||11||

 

(Aad-i) the Primal Being is (niranjan-u) unstained by the world-play and (nirmal-u) pristine. I do not (jaana = know) recognize (koi) any (avar-u, dooja = second) other Master.

One who (gavaaidaa = loses) gives up (haumai) ego and (garab-u) vanity – the impediments to finding God -, (ekankaar-u = one form) the One Almighty (vasai = abides) is found and (bhaavai) liked (man-i) by that mind. 11.

 

ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਤਿਗੁਰਿ ਦੀਆ ॥ ਅਵਰੁ ਨ ਜਾਣਾ ਦੂਆ ਤੀਆ ॥ ਏਕੋ ਏਕੁ ਸੁ ਅਪਰ ਪਰੰਪਰੁ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਦਾ ॥੧੨॥

Amriṯ pī▫ā saṯgur ḏī▫ā.  Avar na jāṇā ḏū▫ā ṯī▫ā.  Ėko ek so apar parampar parakẖ kẖajānai pā▫iḏā. ||12||

 

One whom (amrit-u) Divine elixir is (deeaa) given (satigur-i) by the true guru, (peeaa) drinks it, i.e. one who receives awareness of Naam or Divine virtues and commands by the guru, lives by them. S/he (jaana) knows no (avar-u) other (dooaa) second or (teeaa) third, i.e. s/he recognizes only the One Master.

(Eyko) that One (eyk-u) alone (su) that is (apar) Infinite, (pranpar-u) far and still far – without any boundary – IT (parakh-i) examines and then (paaidaa) puts (khajaanai) in the treasury, i.e. tests souls for compliance with IT’s commands and then accepts, those found complying, for union with IT. 12.

Note: In physical terms it means that if one acts as one should, s/he feels at peace with his/her conscience when alive and is accepted by the Creator for union with IT.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਸਚੁ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਚੀਰਾ ॥ ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਧੁ ਜਾਚੈ ਕਰਮਿ ਮਿਲੈ ਸੋ ਪਾਇਦਾ ॥੧੩॥

Gi▫ān ḏẖi▫ān sacẖ gahir gambẖīrā.  Ko▫e na jāṇai ṯerā cẖīrā. Jeṯī hai ṯeṯī ṯuḏẖ jācẖai karam milai so pā▫iḏā. ||13||

 

People aim to get (giaan-u) awareness of Your virtues and commands, and to (dhiaan-u) contemplate, o (sach-u) Eternal Master, but You are very (gahr-i) deep in virtues and (gambheeraa) profound. (Koey na) no one (jaanai) knows (teyra) your (cheeraa) expanse – it is hard to understand You without help from the guru.

(Jeyti = as much) all humankind that (hai = is) exists (teyti = that much) they all (jaachai) seek (tudh-u) You; but You are (milai) found (karam-i) by deeds, i.e. one who cmplies with Your commands, (paaidaa) finds You. 13.

 

ਕਰਮੁ ਧਰਮੁ ਸਚੁ ਹਾਥਿ ਤੁਮਾਰੈ ॥ ਵੇਪਰਵਾਹ ਅਖੁਟ ਭੰਡਾਰੈ ॥ ਤੂ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਸਦਾ ਪ੍ਰਭੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧੪॥

Karam ḏẖaram sacẖ hāth ṯumārai.  veparvāh akẖut bẖandārai.  Ŧū ḏa▫i▫āl kirpāl saḏā parabẖ āpe mel milā▫iḏā. ||14||

 

(Karam-u) deeds of (dharam-u) dutifulness/obedience, o (sach-u) Eternal Master, are (tumaarai) in Your (haath-i) hands, i.e. one lives by Your commands with Your grace. Your (bhanddaarai) store houses of grace are (akhutt) inexhaustible, (veyparvaah = carefree – answerable to none) O highest Master.

(Too) You are (sadaa) ever (daiaal-u) compassionate and (kirpaal-u) kind to (milaaidaa = cause to meet) lead the seeker to (meyl-i) for union with You, o (prabh-u) Master. 14.

 

ਆਪੇ ਦੇਖਿ ਦਿਖਾਵੈ ਆਪੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥ ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਕਰਤਾ ਆਪੇ ਮਾਰਿ ਜੀਵਾਇਦਾ ॥੧੫॥

Āpe ḏekẖ ḏikẖāvai āpe.  Āpe thāp uthāpe āpe.  Āpe joṛ vicẖẖoṛe karṯā āpe mār jīvā▫iḏā. ||15||

 

(Aapey = self) the Almighty (deykh-i) watches the creatures and (aapey) IT-self (dikhaavai = shows) grants IT’s vision – to those IT approves. IT (thaapey = establishes) creates and (uthaapey = de-establishes) destroys.

(Karta) the Creator (aapey) IT-self (jorr-i) unites and (vichhorrey) separates; IT-self (maar-i) kills and (jeevaaida) revives, i.e. causes the creatures to commit vices and then takes them out of them. 15.

 

ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਧੁ ਅੰਦਰਿ ॥ ਦੇਖਹਿ ਆਪਿ ਬੈਸਿ ਬਿਜ ਮੰਦਰਿ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਹਰਿ ਦਰਸਨਿ ਸੁਖੁ ਪਾਇਦਾ ॥੧੬॥੧॥੧੩॥

Jeṯī hai ṯeṯī ṯuḏẖ anḏar.  Ḏekẖėh āp bais bij manḏar.  Nānak sācẖ kahai benanṯī har ḏarsan sukẖ pā▫iḏā. ||16||1||13||

 

(Jeyti = as much) all creation there (hai) is, (teyti = that much) all that is (andar-i) in (tudh-u) You, i.e. is subject to Your commands. (Aap-i = IT-self) the Almighty (deykha-i) watches, (bais-i) sitting in (bij) the strong (mandar-i = abode) house, i.e. is IT-self not affected by the world-play.

Nanak makes this (saach-u) true (kahai = says, beynanti = supplication) submission to all; one who obtains vision of (har-i) the Almighty within, (paaidaa = obtains) experiences (sukh-u) peace. 16. 1. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਦਰਸਨੁ ਪਾਵਾ ਜੇ ਤੁਧੁ ਭਾਵਾ ॥ ਭਾਇ ਭਗਤਿ ਸਾਚੇ ਗੁਣ ਗਾਵਾ ॥ ਤੁਧੁ ਭਾਣੇ ਤੂ ਭਾਵਹਿ ਕਰਤੇ ਆਪੇ ਰਸਨ ਰਸਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Ḏarsan pāvā je ṯuḏẖ bẖāvā.  Bẖā▫e bẖagaṯ sācẖe guṇ gāvā.  Ŧuḏẖ bẖāṇe ṯū bẖāvėh karṯe āpe rasan rasā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. O Almighty, I can (paava) obtain (darsan-u) vision of You (jey) if I (bhaavaa = liked) am approved (tudh-u) by You, i.e. with Your grace. I (gaava = sing) praise and emulate Your (gun) virtues (bhaaey) with loving (bhagat-i) devotion.

It is with (tudh-u) Your (bhaaney) will/grace that (too) You (bhaavah-i) are liked – create faith -, o (kartey) Creator and (aapey) Yourself (rasaaida) create taste for (rasan) the tongue, i.e. then one enjoys praising Your virtues and emulating them. 1.

 

ਸੋਹਨਿ ਭਗਤ ਪ੍ਰਭੂ ਦਰਬਾਰੇ ॥ ਮੁਕਤੁ ਭਏ ਹਰਿ ਦਾਸ ਤੁਮਾਰੇ ॥ ਆਪੁ ਗਵਾਇ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਦਾ ॥੨॥

Sohan bẖagaṯ parabẖū ḏarbāre.  Mukaṯ bẖa▫e har ḏās ṯumāre.  Āp gavā▫e ṯerai rang rāṯe an▫ḏin nām ḏẖi▫ā▫iḏā. ||2||

 

(Bhagat) the devotees (sohan-i = look good) are glorified (darbaarey) in court of/by (prabhoo) God – are accepted for union. O (har-i) Almighty, (tumaarey) Your (daas = servants) devotees (bhaey) are (mukat-i) emancipated – from vices in life and from rebirth on death.

They (gavaaey = lose) give up (aap-u = self) ego, are (raatey) imbued with (teyrai) Your (rang-i) love and (andin-u = everyday) ever (dhiaaidaa = pay attention) live by Your (naam-u) virtues and commands. 2.

 

ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਦੇਵਾ ॥ ਇੰਦ੍ਰ ਤਪੇ ਮੁਨਿ ਤੇਰੀ ਸੇਵਾ ॥ ਜਤੀ ਸਤੀ ਕੇਤੇ ਬਨਵਾਸੀ ਅੰਤੁ ਨ ਕੋਈ ਪਾਇਦਾ ॥੩॥

Īsar barahmā ḏevī ḏevā.  Inḏar ṯape mun ṯerī sevā.  Jaṯī saṯī keṯe banvāsī anṯ na ko▫ī pā▫iḏā. ||3||

 

(Eisar-u) Shankar/Mahadev, Brahma, (deyvi) goddesses, (deyva) gods; Indra, (tapey) austere ascetics and (mun-i) sages are in (teyri) Your (seyva) service, i.e. obey You.

As also (jati) celibates, (sati) donors and (keytey = as many) all (banvaasi) jungle-dwellers; but (na koi) no one can (paaiaa = find) know Your (ant-u = extent) powers and virtues, i.e. cannot find/experience you by such methods, O Almighty. 3.

ਵਿਣੁ ਜਾਣਾਏ ਕੋਇ ਨ ਜਾਣੈ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪਣ ਭਾਣੈ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ਭਾਣੈ ਸਾਹ ਲਵਾਇਦਾ ॥੪॥

viṇ jāṇā▫e ko▫e na jāṇai.  Jo kicẖẖ kare so āpaṇ bẖāṇai. Lakẖ cẖa▫orāsīh jī▫a upā▫e bẖāṇai sāh lavā▫iḏā. ||4||

 

(Koey na) no one can (jaanai) know God (vin-u) without God (jaanaaey) enabling to know. (Jo kichh-u) whatever IT (karey) does, (su) that is by (aapan) IT’s own (bhaanai) will.

IT (upaaey) creates (jeea) creatures of (chauraasih = eighty four, lakh = hundred thousand) 8.4 million life-forms and (lavaaidaa = causes to take, saah = breath) causes them to live at (aapan = own) IT’s (bhanai) will. 4.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਨਿਹਚਉ ਹੋਵੈ ॥ ਮਨਮੁਖੁ ਆਪੁ ਗਣਾਏ ਰੋਵੈ ॥ ਨਾਵਹੁ ਭੁਲਾ ਠਉਰ ਨ ਪਾਏ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੫॥

Jo ṯis bẖāvai so nihcẖa▫o hovai.  Manmukẖ āp gaṇā▫e rovai.  Nāvhu bẖulā ṯẖa▫ur na pā▫e ā▫e jā▫e ḏukẖ pā▫iḏā. ||5||

 

(Jo) what (bhaavai) pleases (tis-u = that) the Almighty, (so) that (nihchau) certainly (hovai) happens – this is the belief of those who follow the guru. (Manmukh-u = self-willed) one who ignores Divine commands and goes his/her own way, (ganaaey = wants to be counted) claims to do things (aap-u) by the self – faces consequences – and (rovai) wails in suffering.

(Bhulaa) straying (naavahu) from Naam or obedience to Divine commands, s/he (paaey) finds no (tthaur) place, i.e. is shunned by the world and not accepted for union by the Creator; s/he (paaidaa = obtains) suffers (dukh-u) the agony of being in cycles of (aaey = coming) births and (jaaey = going) deaths. 5.

 

ਨਿਰਮਲ ਕਾਇਆ ਊਜਲ ਹੰਸਾ ॥ ਤਿਸੁ ਵਿਚਿ ਨਾਮੁ ਨਿਰੰਜਨ ਅੰਸਾ ॥ ਸਗਲੇ ਦੂਖ ਅੰਮ੍ਰਿਤੁ ਕਰਿ ਪੀਵੈ ਬਾਹੁੜਿ ਦੂਖੁ ਨ ਪਾਇਦਾ ॥੬॥

Nirmal kā▫i▫ā ūjal hansā.  Ŧis vicẖ nām niranjan ansā.  Sagle ḏūkẖ amriṯ kar pīvai bāhuṛ ḏūkẖ na pā▫iḏā. ||6||

 

One who lives by Naam has (nirmal) clean (kaaiaa = body) conduct because s/he has (oojal) clean (hansa) mind. (Vich-i) in (tis-u) that mind (ansa) a part of (niranjan-u) the Pristine (naam-u) Almighty abides.

S/he (kar-i peevai = drinks as) treats (sagley) all (dookh) pain as (amrit-u) life-giving elixir; and does not (paaidaa) suffer (duukh-u) pain (bahurr-i) again – with Divine-grace. 6.

 

ਬਹੁ ਸਾਦਹੁ ਦੂਖੁ ਪਰਾਪਤਿ ਹੋਵੈ ॥ ਭੋਗਹੁ ਰੋਗ ਸੁ ਅੰਤਿ ਵਿਗੋਵੈ ॥ ਹਰਖਹੁ ਸੋਗੁ ਨ ਮਿਟਈ ਕਬਹੂ ਵਿਣੁ ਭਾਣੇ ਭਰਮਾਇਦਾ ॥੭॥

Baho sāḏahu ḏūkẖ parāpaṯ hovai.  Bẖogahu rog so anṯ vigovai.  Harkẖahu sog na mit▫ī kabhū viṇ bẖāṇe bẖarmā▫iḏā. ||7||

 

(Dookh-u = pain) suffering (hovai = happens/is, praapat-i = received) results from (bahu) excessive (saadahu = from taste) merry-making. (Rog) maladies that develop (bhogahu) from indulgence in pleasures, (su) they (ant-i) ultimately (vigovai = frustrate) cause suffering.

(Sog-u = sorrow) maladies (harkhahu) developing from pleasures (na kabahoo) never (mittaee = erased) end; any act (vin-u = without) against (bhaanai = will) Divine commands (bharmaaida) causes to wander – in cycles of births and deaths. 7.

 

ਗਿਆਨ ਵਿਹੂਣੀ ਭਵੈ ਸਬਾਈ ॥ ਸਾਚਾ ਰਵਿ ਰਹਿਆ ਲਿਵ ਲਾਈ ॥ ਨਿਰਭਉ ਸਬਦੁ ਗੁਰੂ ਸਚੁ ਜਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਦਾ ॥੮॥

Gi▫ān vihūṇī bẖavai sabā▫ī.  Sācẖā rav rahi▫ā liv lā▫ī.  Nirbẖa▫o sabaḏ gurū sacẖ jāṯā joṯī joṯ milā▫iḏā. ||8||

 

(Sabaaee) the whole mankind (bhavai = wanders) is (vihooni) devoid of (giaan) awareness – of omnipresence of God. One becomes aware of (saachaa) the Eternal (rav-i rahiaa) pervading everywhere by (laai) fixing (liv) attention on Naam or Divine virtues and commands.

  One who (jaataa = knows) accepts (sabad-u = Word) commands of (nirbhau = without fear of anybody) the Supreme Master as (sach-u) the true guru – and obeys them, (joti = light) that soul (milaaidaa = causes to mix) merges in (jot-i) in the Supreme Spirit. 8.

 

ਅਟਲੁ ਅਡੋਲੁ ਅਤੋਲੁ ਮੁਰਾਰੇ ॥ ਖਿਨ ਮਹਿ ਢਾਹੇ ਫੇਰਿ ਉਸਾਰੇ ॥ ਰੂਪੁ ਨ ਰੇਖਿਆ ਮਿਤਿ ਨਹੀ ਕੀਮਤਿ ਸਬਦਿ  ਭੇਦਿ ਪਤੀਆਇਦਾ ॥੯॥

Atal adol aṯol murāre.  Kẖin mėh dẖāhi fer usāre.  Rūp na rekẖ▫i▫ā miṯ nahī kīmaṯ sabaḏ bẖeḏ paṯī▫ā▫iḏā. ||9||

 

(Muraarey = killer of the demon Mur – metaphor for) the Almighty is (attal-u = inevitable) relevant in all circumstances, (addol-u = unwavering) unchanging and IT’s virtues and powers are (atol-u = un-weighable) beyond measure. IT has the power to (ddhaah-i = demolish) destroy and (usaarey = build) create (pheyr-i) again (mah-i) in (khin) a moment.

IT has neither (roop-u) form nor (reykhiaa = lines on hands and feet) identification marks; neither (mit-i) measure nor (keemat-i) price; is (patiaaida) satisfied when (bheyd-i) pierced by obedience (sabad-i) IT’s commands, i.e. IT is not pleased by any means like rituals, offerings or worship, but obedience to the instructions IT gave to the soul before birth.  9.

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ਹਮ ਦਾਸਨ ਕੇ ਦਾਸ ਪਿਆਰੇ ॥ ਸਾਧਿਕ ਸਾਚ ਭਲੇ ਵੀਚਾਰੇ ॥ ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਸੀ ਆਪੇ ਸਾਚੁ ਦ੍ਰਿੜਾਇਦਾ ॥੧੦॥

Ham ḏāsan ke ḏās pi▫āre.  Sāḏẖik sācẖ bẖale vīcẖāre.  Manne nā▫o so▫ī jiṇ jāsī āpe sācẖ ḏariṛā▫iḏā. ||10||

 

(Ham) I am (daas) the servant of (daasan = servants) seekers (key) of (piaarey) the beloved Master. (Saadhik) the seekers (veechaarey) reflect on (saach = truth) Naam and are (bhaley) good people.

(Soi = only that) only one who (manney) obeys (naau/naam) Divine commands (jin-i jaasi) shall succeed – in achieving union with the Creator, who (aapey) IT-self (drirraaida) creates firm commitment to (saach-u = truth) Naam or Divine commands. 10.

 

ਪਲੈ ਸਾਚੁ ਸਚੇ ਸਚਿਆਰਾ ॥ ਸਾਚੇ ਭਾਵੈ ਸਬਦੁ ਪਿਆਰਾ ॥ ਤ੍ਰਿਭਵਣਿ ਸਾਚੁ ਕਲਾ ਧਰਿ ਥਾਪੀ ਸਾਚੇ ਹੀ ਪਤੀਆਇਦਾ ॥੧੧॥

Palai sācẖ sacẖe sacẖi▫ārā.  Sācẖe bẖāvai sabaḏ pi▫ārā.  Ŧaribẖavaṇ sācẖ kalā ḏẖar thāpī sācẖe hī paṯī▫ā▫iḏā. ||11||

 

One who has (saach-u = truth) awareness of Naam (palai) in possession, i.e. lives by Naam, is (sachiaara = true) a genuine seeker for (sachey) the Eternal Master. One who finds (sabad-u = word) Divine commands (piaara) lovable, – s/he obeys them and – (bhaavai) is liked by (saachey) the Eternal.

IT has (dhar-i = placed, thaapi = established) established (saach-u = true) IT’s inviolable (kalaa = power) authority (tribhavan-i = in three regions – land, water and space) in the whole world; is (pateeaaida) satisfied (hi) only with (saachey = true person) one who obeys IT. 11.

 

ਵਡਾ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰ ਬਿਨੁ ਸੋਝੀ ਕਿਨੈ ਨ ਹੋਈ ॥ ਸਾਚਿ ਮਿਲੈ ਸੋ ਸਾਚੇ ਭਾਏ ਨਾ ਵੀਛੁੜਿ ਦੁਖੁ ਪਾਇਦਾ ॥੧੨॥

vadā vadā ākẖai sabẖ ko▫ī.  Gur bin sojẖī kinai na ho▫ī.  Sācẖ milai so sācẖe bẖā▫e nā vīcẖẖuṛ ḏukẖ pā▫iḏā. ||12||

 

(Sabh-u koi) everyone (aakhai = says) calls the Almighty (vaddaa vaddaa) great; but (kinai na) no one (hoi) gets (sojhi) awareness of how great IT is, (bin-u) except with guidance of the guru.

One who (milai) meets, i.e. goes to the hereafter (saach-i = with truth) having lived by Divine commands -, (so) that person (bhaaey) is liked/approved (saachey) by the Eternal; s/he is not (veechhurr-i) separated from IT to (paaidaa) suffer (dukh-u) the pain of births and deaths. 12.

 

ਧੁਰਹੁ ਵਿਛੁੰਨੇ ਧਾਹੀ ਰੁੰਨੇ ॥ ਮਰਿ ਮਰਿ ਜਨਮਹਿ ਮੁਹਲਤਿ ਪੁੰਨੇ ॥ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਦੇ ਵਡਿਆਈ ਮੇਲਿ ਨ ਪਛੋਤਾਇਦਾ ॥੧੩॥

Ḏẖurahu vicẖẖune ḏẖāhī runne.  Mar mar janmėh muhlaṯ punne.  Jis bakẖse ṯis ḏe vadi▫ā▫ī mel na pacẖẖoṯā▫iḏā. ||13||

 

Those (vichhuney) separated (dhurahu = from source) from the Creator (runey) wail (dhaahi) loudly. They (mar-i mar-i) keep dying when (muhlat-i = allowed time) the allotted life-span (puney) is over and (janmah-i) are born again every time.

One (jis-u) whom the Creator (bakhsey) bestows grace and (dey = give) imparts (vaddiaaee) virtue – to live by Naam – (meyl-i) unites with IT-self and does not (pachhotaaida) repent, i.e. does not send that soul for rebirth again. 13.

 

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ॥ ਆਪੇ ਤ੍ਰਿਪਤਾ ਆਪੇ ਮੁਕਤਾ ॥ ਆਪੇ ਮੁਕਤਿ ਦਾਨੁ ਮੁਕਤੀਸਰੁ ਮਮਤਾ ਮੋਹੁ ਚੁਕਾਇਦਾ ॥੧੪॥

Āpe karṯā āpe bẖugṯā.  Āpe ṯaripṯā āpe mukṯā.  Āpe mukaṯ ḏān mukṯīsar mamṯā moh cẖukā▫iḏā. ||14||

 

The Almighty is (aapey) IT-self (karta) the Creator – and provider – and IT-self (bhugta) the consumer, being in the creatures. Is IT-self (tripta) satiated as consumer and IT-self (mukta) free from material needs.

Is (aapey) IT-self (mukteesar-u) the Master of emancipation who gives (daan = alms) the benediction of (mukat-i) emancipation and (chukaida) ends (moh-u) attachment and (mamta) possessiveness in the world-play. 14.

 

ਦਾਨਾ ਕੈ ਸਿਰਿ ਦਾਨੁ ਵੀਚਾਰਾ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਅਪਾਰਾ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਅਪਣਾ ਕਰਣੀ ਕਾਰ ਕਰਾਇਦਾ ॥੧੫॥

Ḏānā kai sir ḏān vīcẖārā.  Karaṇ kāraṇ samrath apārā.  Kar kar vekẖai kīṯā apṇā karṇī kār karā▫iḏā. ||15||

 

(Kai sir-i = over head of) of all (daana) benedictions (daan-u) the benediction of (veechaara = contemplation) understanding of awareness of Divine virtues and commands is the most sublime; the Almighty is (apaaraa) the Infinite, (samrath-u) Omnipotent (karan) Creator of (kaaran) the creation.

IT (kar-i kar-i) creates and (veykhai) watches – looks after – (aapna = own) IT’s (keetaa = doing) creation and (karaaidaa = causes to do) engages in (karni = to be done) the allotted (kaar) task/role of everyone. 15.

 

ਸੇ ਗੁਣ ਗਾਵਹਿ ਸਾਚੇ ਭਾਵਹਿ ॥ ਤੁਝ ਤੇ ਉਪਜਹਿ ਤੁਝ ਮਾਹਿ ਸਮਾਵਹਿ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਮਿਲਿ ਸਾਚੇ ਸੁਖੁ ਪਾਇਦਾ ॥੧੬॥੨॥੧੪॥

Se guṇ gāvahi sācẖe bẖāvėh.  Ŧujẖ ṯe upjahi ṯujẖ māhi samāvėh.  Nānak sācẖ kahai benanṯī mil sācẖe sukẖ pā▫iḏā. ||16||2||14||

 

(Sey) those who (bhaavah-i = liked) are blessed by (saachey) the Eternal, (gaavah-i = sing) praise and emulate IT’s virtues. They (upjah-i) are created (tey) from (tujh) You and (samavah-i) merge (maah-i) in You, the Creator.

Nanak (kahai = says) makes this (saach-u) true (beynanti = submission) statement, one who (mil-i) unites with (saachey) the Eternal (paaidaa) attains (sukh-u) peace – is no longer subject to births and deaths. 16. 2. 14.