SGGS pp 1058-1060, Maroo M: 3, Solahey 15-16.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਨਾਦ ਬੇਦ ਬੀਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧਿਆਨੁ ਆਪਾਰੁ ॥ ਗੁਰਮੁਖਿ ਕਾਰ ਕਰੇ ਪ੍ਰਭ ਭਾਵੈ ਗੁਰਮੁਖਿ ਪੂਰਾ ਪਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Gurmukẖ nāḏ beḏ bīcẖār.  Gurmukẖ gi▫ān ḏẖi▫ān āpār.  Gurmukẖ kār kare parabẖ bẖāvai gurmukẖ pūrā pā▫iḏā. ||1||

 

Composition of the third Guru in Raga Maaroo. The Yogi uses music to link with God and the Brahmin knowledge of (beyd) the Vedas, but for (gurmukh-i) the guru’s follower it is (beechaar-u) reflection on, and compliance with the guru’s teachings. A Gurmukh obtains (giaan-u) awareness, of and (dhiaan-u) pays attention to, live by virtues and commands of (aapaar-u) the Infinite.

A Gurmukh (karey) carries out (kaar = task) Divine commands and (bhaavai) is approved by (prabh) God; this is how a Gurmukh (paaida) finds (poora = perfect) the Almighty. 1.

 

ਗੁਰਮੁਖਿ ਮਨੂਆ ਉਲਟਿ ਪਰਾਵੈ ॥ ਗੁਰਮੁਖਿ ਬਾਣੀ ਨਾਦੁ ਵਜਾਵੈ ॥ ਗੁਰਮੁਖਿ ਸਚਿ ਰਤੇ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਦਾ ॥੨॥

Gurmukẖ manū▫ā ulat parāvai.  Gurmukẖ baṇī nāḏ vajāvai. Gurmukẖ sacẖ raṯe bairāgī nij gẖar vāsā pā▫iḏā. ||2||

 

(Gurmukh-i) one who follows the guru, (ulatt-i = reverses) turns back, (praavai = take far) takes away, (manooaa) the mind – from attachments to the world-play. A Gurmukh (vajaavai) plays (naad-u = sound) the music of, i.e. contemplates, (baani = words) Divine commands within.

(Ratey) imbued with love for the Almighty, the Gurmukhs (bairaagi) yearn for union with IT and (paaidaa) get to (vaasa) abide in (nij) own (ghar-i) home, i.e. achieve a stable mind focused on the Almighty. 2.

 

ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਭਾਖੀ ॥ ਸਚੈ ਸਬਦੇ ਸਚੁ ਸੁਭਾਖੀ ॥ ਸਦਾ ਸਚਿ ਰੰਗਿ ਰਾਤਾ ਮਨੁ ਮੇਰਾ ਸਚੇ ਸਚਿ ਸਮਾਇਦਾ ॥੩॥

Gur kī sākẖī amriṯ bẖākẖī.  Sacẖai sabḏe sacẖ subẖākẖī.  Saḏā sacẖ rang rāṯā man merā sacẖe sacẖ samā▫iḏā. ||3||

 

I (bhaakhi = speak) read and pass on (amrit) the life-giving (saakhi) teachings (ki) of (gur) the guru. The guru (subhaakhi = speak) teaches to live by (sach-u = truth) Divine virtues and (sabdey = words) commands (sachai) of the Eternal.

(Sadaa) ever (raata) imbued (rang-i) with love (sach-i) of the Eternal, (meyra) my (man-u) mind (samaaida) is absorbed (sach-i) in the Eternal with obedience to commands (sachey) of the Eternal. 3.

 

ਗੁਰਮੁਖਿ ਮਨੁ ਨਿਰਮਲੁ ਸਤ ਸਰਿ ਨਾਵੈ ॥ ਮੈਲੁ ਨ ਲਾਗੈ ਸਚਿ ਸਮਾਵੈ ॥ ਸਚੋ ਸਚੁ ਕਮਾਵੈ ਸਦ ਹੀ ਸਚੀ ਭਗਤਿ ਦ੍ਰਿੜਾਇਦਾ ॥੪॥

Gurmukẖ man nirmal saṯ sar nāvai.  Mail na lāgai sacẖ samāvai.  Sacẖo sacẖ kamāvai saḏ hī sacẖī bẖagaṯ ḏariṛā▫iḏā. ||4||

 

(Man-u) the mind of a Gurmukh is (nirmal-u = clean) free of vices as s/he (naavai) bathes (sar-i) in the pool of (sat) truth, i.e. is aware of and keeps in mind virtues and commands of the Almighty. (Mail-u) dirt – of vices – does not (laagai) touch him/her and s/he (samaavai) remains absorbed (sach-i) in the Eternal.

S/he (sad hi) forever (kamaavai) practices (sacho sach-u = truth alone) Divine virtues and commands; is (drirraaida) firmly committed to (sachi) true (bhagat-i) devotion to the Almighty. 4.

ਗੁਰਮੁਖਿ ਸਚੁ ਬੈਣੀ ਗੁਰਮੁਖਿ ਸਚੁ ਨੈਣੀ ॥ ਗੁਰਮੁਖਿ ਸਚੁ ਕਮਾਵੈ ਕਰਣੀ ॥ ਸਦ ਹੀ ਸਚੁ ਕਹੈ ਦਿਨੁ ਰਾਤੀ ਅਵਰਾ ਸਚੁ ਕਹਾਇਦਾ ॥੫॥

Gurmukẖ sacẖ baiṇī gurmukẖ sacẖ naiṇī.  Gurmukẖ sacẖ kamāvai karṇī.  Saḏ hī sacẖ kahai ḏin rāṯī avrā sacẖ kahā▫iḏā. ||5||

 

A Gurmukh (baini = mouth) speaks (sach-u) the truth and (naini = eyes) sees the truth, i.e. sees God in all/everywhere. A Gurmukh (kamaavai) practices (sach-u = truth) Divine virtues and commands in his/her (karni) deeds.

S/he (sad hi) forever (kahai = speaks) praises and obeys (sach-u) the Eternal (din-u) day and (raati) night and motivates (avra) others (kahaaidaa = causes to speak) to praise and obey (sach-u) the Master. 5.

 

ਗੁਰਮੁਖਿ ਸਚੀ ਊਤਮ ਬਾਣੀ ॥ ਗੁਰਮੁਖਿ ਸਚੋ ਸਚੁ ਵਖਾਣੀ ॥ ਗੁਰਮੁਖਿ ਸਦ ਸੇਵਹਿ ਸਚੋ ਸਚਾ ਗੁਰਮੁਖਿ ਸਬਦੁ ਸੁਣਾਇਦਾ ॥੬॥

Gurmukẖ sacẖī ūṯam baṇī.  Gurmukẖ sacẖo sacẖ vakẖāṇī.  Gurmukẖ saḏ sevėh sacẖo sacẖā gurmukẖ sabaḏ suṇā▫iḏā. ||6||

 

(Baani) words of a Gurmukh are (sachi) true and (ootam) sublime – s/he praises Divine virtues. A Gurmukh (vakhaani) speaks (sacho sach-u) truth alone – talks of Divine virtues.

A Gurmukh (sad) ever (seyvah-i = serves) obeys (sacho sachaa) the Eternal alone and (sunaaidaa = causes to hear) preaches (sabad-u = word) to live by Divine commands as (gurmukh-i) taught by the guru. 6.

 

Page 1059

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸੋਝੀ ਪਾਏ ॥ ਹਉਮੈ ਮਾਇਆ ਭਰਮੁ ਗਵਾਏ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਊਤਮ ਊਚੀ ਦਰਿ ਸਚੈ ਹਰਿ ਗੁਣ ਗਾਇਦਾ ॥੭॥

Gurmukẖ hovai so sojẖī pā▫e.  Ha▫umai mā▫i▫ā bẖaram gavā▫e.  Gur kī pa▫oṛī ūṯam ūcẖī ḏar sacẖai har guṇ gā▫iḏā. ||7||

 

One who (hovai) be (gurmukh-i) a follower of the guru (s-u) that person – drives out other ideas and – (paaey) obtains (sojhi) awareness of Naam within. S/he (gavaaey = loses) gives up (haumai) ego, (maaiaa) attachments to the world-play and (bharam-u) any doubt about God being present within.

(Paurri) the ladder (ki) of (gur) the guru is (ootam) sublime and (oochi) high, i.e. the guru’s teachings take one to an exalted state of awareness – to feel – (dar-i = court) the presence (sachai) of the Eternal and s/he (gaaida = sings) praises and emulates (gun) virtues of (har-i) the Almighty. 7.

 

ਗੁਰਮੁਖਿ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥ ਭਾਇ ਭਗਤਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਆਪੁ ਗਵਾਇ ਸਮਾਇਦਾ ॥੮॥

Gurmukẖ sacẖ sanjam karṇī sār.  Gurmukẖ pā▫e mokẖ ḏu▫ār.  Bẖā▫e bẖagaṯ saḏā rang rāṯā āp gavā▫e samā▫iḏā. ||8||

 

A Gurmukh practices (sach-u) truthfulness, (sanjam-u) discipline and his/her (karni) conduct is (saar) sublime – free of vices. A Gurmukh (paaey) attains (duaar-u = gate, mokh = emancipation from vices) union with the Almighty.

With (bhaaey) loving (bhagat-i) devotion, s/he is (sadaa) ever (raataa) imbued (rang-i) with love of the Creator, (gavaaey = loses) sheds (aap-u = self) ego and (samaaida) remains absorbed in the Almighty. 8.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਮਨੁ ਖੋਜਿ ਸੁਣਾਏ ॥ ਸਚੈ ਨਾਮਿ ਸਦਾ ਲਿਵ ਲਾਏ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਜੋ ਸਚੇ ਮਨਿ ਭਾਇਦਾ ॥੯॥

Gurmukẖ hovai man kẖoj suṇā▫e.  Sacẖai nām saḏā liv lā▫e.  Jo ṯis bẖāvai so▫ī karsī jo sacẖe man bẖā▫iḏā. ||9||

 

One who (hovai) be (gurmukh-i) follower of the guru (khoj-i) searches (man-u) the mind – becomes aware of Naam or Divine virtues and commands within – and (sunaaey = causes to hear) guides others. S/he (sadaa) ever (laaey) fixes (liv) attention (naam-i = on naam) on living by Divine virtues and commands.

S/he (karsi) shall do (soee) only that (jo) which (bhaavai) pleases, i.e. as commanded by, (tis-u = that) the Creator, (jo) which is (bhaaidaa) is liked (man-i = in mind of) by (sachey) the Eternal, i.e. everything happens by laws of nature. 9.

 

ਜਾ ਤਿਸੁ ਭਾਵੈ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਮੰਨਿ ਵਸਾਏ ॥ ਆਪਣੈ ਭਾਣੈ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਭਾਣੈ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧੦॥

Jā ṯis bẖāvai saṯgurū milā▫e.  Jā ṯis bẖāvai ṯā man vasā▫e.  Āpṇai bẖāṇai saḏā rang rāṯā bẖāṇai man vasā▫iḏā. ||10||

 

(Ja) when (tis-u = that) the Almighty (bhaavai) is pleased, i.e. it is by Divine will that, one (milaaey = led to) finds (satguru) the true guru. And (ja) when (bhaavai = pleases, tis-u = that) the Almighty so wills (ta) then that one (vasaaey = causes to abide) keeps the guru’s guidance (man-i) in mind.

It is (aapnai = own, bhaanai = will) by IT’s will that one (raata) is imbued (rang-i) with love for the Almighty and by (bhaanai) Divine will does one (vasaaida = cause to abide) keep the guru’s teachings (mann-i) in mind. 10.

 

ਮਨਹਠਿ ਕਰਮ ਕਰੇ ਸੋ ਛੀਜੈ ॥ ਬਹੁਤੇ ਭੇਖ ਕਰੇ ਨਹੀ ਭੀਜੈ ॥ ਬਿਖਿਆ ਰਾਤੇ ਦੁਖੁ ਕਮਾਵਹਿ ਦੁਖੇ ਦੁਖਿ ਸਮਾਇਦਾ ॥੧੧॥

Manhaṯẖ karam kare so cẖẖījai.  Bahuṯe bẖekẖ kare nahī bẖījai.  Bikẖi▫ā rāṯe ḏukẖ kamāvėh ḏukẖe ḏukẖ samā▫iḏā. ||11||

 

One who (karey = does, karam = actions) subjects the body to rituals and austerities (manhatth-i = with determination) for long, s/he (chheejai = withers) only harms the body. One may (karey = do) adopt (bahutey) numerous (bheykh = garbs) displays of piety but the Almighty is not (bheejai = rinsed) pleased this way.

Those (raatey = imbued) engrossed in (bikhiaa = poison) falsehoods/vices, (kamaavah-i) earn (dukh) pain and (samaaida) remain (dukhey dukh-i) in pain all the time – cannot unite with the Almighty. 11.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸੁਖੁ ਕਮਾਏ ॥ ਮਰਣ ਜੀਵਣ ਕੀ ਸੋਝੀ ਪਾਏ ॥ ਮਰਣੁ ਜੀਵਣੁ ਜੋ ਸਮ ਕਰਿ ਜਾਣੈ ਸੋ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਦਾ ॥੧੨॥

Gurmukẖ hovai so sukẖ kamā▫e.  Maraṇ jīvaṇ kī sojẖī pā▫e.  Maraṇ jīvaṇ jo sam kar jāṇai so mere parabẖ bẖā▫iḏā. ||12||

 

One the other hand one who (hovai) becomes (gurmukh-i) a follower of the guru, i.e. lives by Naam as taught by the guru; (kamaaey) earns (sukh-u) comfort/peace. S/he (paaey) obtains (sojhi) awareness that (maran-u) death is inevitable and (jeevan = life) how to live by Divine commands.

(Jo) one who (kar-i jaanai) considers (maran-u) death and (jeevan-u) life (sam-i) as the same, i.e. is happy with Divine will, (so) that person (bhaaidaa) is pleasing to (prabh) the Master (meyrey = my) of all. 12.

 

ਗੁਰਮੁਖਿ ਮਰਹਿ ਸੁ ਹਹਿ ਪਰਵਾਣੁ ॥ ਆਵਣ ਜਾਣਾ ਸਬਦੁ ਪਛਾਣੁ ॥ ਮਰੈ ਨ ਜੰਮੈ ਨਾ ਦੁਖੁ ਪਾਏ ਮਨ ਹੀ ਮਨਹਿ ਸਮਾਇਦਾ ॥੧੩॥

Gurmukẖ marėh so hėh parvāṇ.  Āvaṇ jāṇā sabaḏ pacẖẖāṇ.  Marai na jammai nā ḏukẖ pā▫e man hī manėh samā▫iḏā. ||13||

 

When a Gurmukh (marah-i) dies, (su = that) s/he (hah-i) is (parvaan-u) accepted for union with the Creator. S/he (pachhaan-u = recognizes) understands that (aavan = coming) birth and (jaana = going) death is by (sabad-u = Word) Divine command/will.

S/he does not (marai = die) succumb to vices and hence not (jammai) born again; s/he does not (paaey) suffer (dukh-u) the pain of births and deaths; his/her (man = mind) soul (samaaida) merges (manah-i = in mind/soul) in the Supreme Spirit (hi) itself. 13.

 

ਸੇ ਵਡਭਾਗੀ ਜਿਨੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਹਉਮੈ ਵਿਚਹੁ ਮੋਹੁ ਚੁਕਾਇਆ ॥ ਮਨੁ ਨਿਰਮਲੁ ਫਿਰਿ ਮੈਲੁ ਨ ਲਾਗੈ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇਦਾ ॥੧੪॥

Se vadbẖāgī jinī saṯgur pā▫i▫ā.  Ha▫umai vicẖahu moh cẖukā▫i▫ā.  Man nirmal fir mail na lāgai ḏar sacẖai sobẖā pā▫iḏā. ||14||

 

(Sey) those (jini) who (paaiaa) find (satigur-u) true guru are (vaddbhaagi) fortunate. With the guru’s guidance, they (chukaaiaa = end) dispel (haumai) ego (vichahu) from within and end (moh-u) attachment to the world-play –.

Their (man-u) mind is (nirmal-u) clean, (mail-u) the filth of vices does not (laagai) touch them (phir-i) again and they (paaidaa) receive (sobha) glory/acceptance (dar-i) in court of (sachai) the Eternal. 14.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ॥ ਆਪੇ ਵੇਖੈ ਥਾਪਿ ਉਥਾਪੇ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਮੇਰੇ ਪ੍ਰਭ ਭਾਵੈ ਸਚੁ ਸੁਣਿ ਲੇਖੈ ਪਾਇਦਾ ॥੧੫॥

Āpe kare karā▫e āpe.  Āpe vekẖai thāp uthāpe.  Gurmukẖ sevā mere parabẖ bẖāvai sacẖ suṇ lekẖai pā▫iḏā. ||15||

 

(Aapey = self) the Creator (karey) creates and IT-self (karaaey) causes the creatures to do the allotted tasks. (Aapey) the Creator (veykhai) watches, (thaapi = pats) approves some and (uthaapey) disapproves some.

(Seyva = service) compliance (gurmukh-i) with teachings of the guru (bhaavai = liked) is approved by (prabh) the Master (meyrey = my) of all; and (sun-i = hearing) knowing that s/he lived by (sach-u) Naam, IT (paaiada = puts, leykhai = in account) accepts him/her. 15.

 

ਗੁਰਮੁਖਿ ਸਚੋ ਸਚੁ ਕਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲੁ ਮੈਲੁ ਨ ਲਾਵੈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਵੀਚਾਰੀ ਨਾਮੇ ਨਾਮਿ ਸਮਾਇਦਾ ॥੧੬॥੧॥੧੫॥

Gurmukẖ sacẖo sacẖ kamāvai.  Gurmukẖ nirmal mail na lāvai.  Nānak nām raṯe vīcẖārī nāme nām samā▫iḏā. ||16||1||15||

 

(Gurmukh-i) one who follows the guru, (kamaavai) practices (sacho sach = truth alone) Naam, i.e. lives by virtues and commands of the Almighty. The guru’s follower is (nirmal-u = clean) free of vices and does not let (mail-u = filth) vices (laavai = attaches) touch him/her.

(Veechaari) thoughtful persons are (ratey) imbued (naam-i) with Naam; they live (naamey) by Naam and (samaaida) merge (naam-i = in Naam) in the Creator. 16. 1. 15.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਹੁਕਮਿ ਸਭ ਸਾਜੀ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪਿ ਨਿਵਾਜੀ ॥ ਆਪੇ ਨਿਆਉ ਕਰੇ ਸਭੁ ਸਾਚਾ ਸਾਚੇ ਸਾਚਿ ਮਿਲਾਇਦਾ ॥੧॥

Mārū mėhlā 3.  Āpe sarisat hukam sabẖ sājī.  Āpe thāp uthāp nivājī.  Āpe ni▫ā▫o kare sabẖ sācẖā sācẖe sācẖ milā▫iḏā. ||1||

 

Composition of the third Guru in Raga Maaroo. (Apey = self) the Creator (saaji) created (sabh) all (sristt-i) universes (hukam-i) by IT’s command with tasks allotted to everyone/everything, and watches them. (Aapey = self) IT (tthap-i = pats) approves those who obey, (nivaaji) glorifies them, and (uthaap-i) disapproves those who do not obey.

IT (karey = does) delivers (sabh-u) all (saacha) true (niaau) justice and (milaaidaa) merges with IT-self (saachey = true ones) those who live by IT’s commands. 1.

 

ਕਾਇਆ ਕੋਟੁ ਹੈ ਆਕਾਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਪਸਰਿਆ ਪਾਸਾਰਾ ॥ ਬਿਨੁ ਸਬਦੈ ਭਸਮੈ ਕੀ ਢੇਰੀ ਖੇਹੂ ਖੇਹ ਰਲਾਇਦਾ ॥੨॥

Kā▫i▫ā kot hai ākārā.  Mā▫i▫ā moh pasri▫ā pāsārā.  Bin sabḏai bẖasmai kī dẖerī kẖehū kẖeh ralā▫iḏā. ||2||

 

The creature’s (kaaiaa) body (hai) is (aakaara = form) is the place of (kott-u = fort) abode of the Creator. It also has (paasaara = expanse) plenty of (moh-u) attachments to (maaiaa) the world-play (pasriaa = spread) in it.

This body is (ddheyri) a heap (ki) of (bhasmey) dust, i.e. human birth is useless, (bin-u) without obedience (sabdai) to Divine commands; and the Creator (ralaaidaa = causes to mix) throws this (kheyhoo) dust in (kheyh) dust – rejects for union with IT and sends for rebirth. 2.

 

ਕਾਇਆ ਕੰਚਨ ਕੋਟੁ ਅਪਾਰਾ ॥ ਜਿਸੁ ਵਿਚਿ ਰਵਿਆ ਸਬਦੁ ਅਪਾਰਾ ॥ ਗੁਰਮੁਖਿ ਗਾਵੈ ਸਦਾ ਗੁਣ ਸਾਚੇ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇਦਾ ॥੩॥

Kā▫i▫ā kancẖan kot apārā.  Jis vicẖ ravi▫ā sabaḏ apārā.  Gurmukẖ gāvai saḏā guṇ sācẖe mil parīṯam sukẖ pā▫iḏā. ||3||

 

The human (kaaiaa) body is (kanchan) the golden (kott-u) fort of (apaara = infinite) the Creator; (vich-i) in (jis-u) which (sabad-u) commands of (apaara = infinite) of the Creator are (raviaa) present, i.e. as were given to the soul/mind by the Creator.

(Gurmukh-i) one who follows the guru – recognizes the commands within and – (sadaa) ever (gaavai = sings) praises and emulates (gun) virtues (saachey) of the Eternal; s/he (mil-i) merges with (preetam) the Beloved and (paaidaa) attains (sukh-u) peace – settles down and is not born any more. 3.

 

ਕਾਇਆ ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਆਪਿ ਸਵਾਰੇ ॥ ਤਿਸੁ ਵਿਚਿ ਹਰਿ ਜੀਉ ਵਸੈ ਮੁਰਾਰੇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਵਣਜਨਿ ਵਾਪਾਰੀ ਨਦਰੀ ਆਪਿ ਮਿਲਾਇਦਾ ॥੪॥

Kā▫i▫ā har manḏar har āp savāre.  Ŧis vicẖ har jī▫o vasai murāre.  Gur kai sabaḏ vaṇjan vāpārī naḏrī āp milā▫iḏā. ||4||

 

(Kaaiaa) the body is (mandar-u = house) the abode of (har-i) the Almighty, and the Almighty (aap-i) IT-self (savaarey) makes it beautifully. (Jeeo) the revered (har-i) Almighty, (muraarey = killer of the demon Mur) destroyer of evil (vasai) dwells (vich-i) in (tis-u) that, in the form of Divine virtues and commands.

Those (vaapaari = merchants) human beings who (vanjan-i = do business) conduct themselves (sabad-i = with words) obeying teachings (kai) of (gur) the guru, the Almighty (nadri = with sight of grace) graciously (milaaida) merges them (aap-i) with IT-self. 4.

 

ਸੋ ਸੂਚਾ ਜਿ ਕਰੋਧੁ ਨਿਵਾਰੇ ॥ ਸਬਦੇ ਬੂਝੈ ਆਪੁ ਸਵਾਰੇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਆਪੇ ਮੰਨਿ ਵਸਾਇਦਾ ॥੫॥

So sūcẖā jė karoḏẖ nivāre.  Sabḏe būjẖai āp savāre.  Āpe kare karā▫e karṯā āpe man vasā▫iḏā. ||5||

 

(So) that person who (nivaarey) gives up (krodh-u) anger is (soocha) consecrate. S/he (boojhai) understands Divine commands (sabdey = with the word) with the guru’s guidance and (savaarey) transforms (aap-u) the self.

(Karta) the Creator (aapey = self) Almighty who (karey) creates the creatures also gives them directions (karaaey = cause to do) to perform their roles; and (aapey) IT-self (vasaaida = cause to abide) causes them to remember and act by IT’S directions. 5.

 

ਨਿਰਮਲ ਭਗਤਿ ਹੈ ਨਿਰਾਲੀ ॥ ਮਨੁ ਤਨੁ ਧੋਵਹਿ ਸਬਦਿ ਵੀਚਾਰੀ ॥

Nirmal bẖagaṯ hai nirālī.  Man ṯan ḏẖovėh sabaḏ vīcẖārī.

 

(Bhagat-i = devotion) obedience to the Almighty is (niraali) a unique way (nirmal) to cleanse the self – unlike rituals like baths and fasts. The true devotee (veechaari) contemplates (sabad-i) teachings of the guru and (dhovah-i = washes) gets rid of vices from (man-u = mind) thought and (tan-u = body) deed.

 

Page 1060

 

ਅਨਦਿਨੁ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਕਰਿ ਕਿਰਪਾ ਭਗਤਿ ਕਰਾਇਦਾ ॥੬॥

An▫ḏin saḏā rahai rang rāṯā kar kirpā bẖagaṯ karā▫iḏā. ||6||

 

S/he (andin-u = everyday, sadaa = ever) forever (rahai) remains (raata) imbued (rang-i) with love of the Almighty; and the Almighty (kar-i kirpa) kindly (karaaida = causes to do) motivates him/her to practice (bhagt-i= devotion) obedience to Divine commands. 6.

 

ਇਸੁ ਮਨ ਮੰਦਰ ਮਹਿ ਮਨੂਆ ਧਾਵੈ ॥ ਸੁਖੁ ਪਲਰਿ ਤਿਆਗਿ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਠਉਰ ਨ ਪਾਵੈ ਆਪੇ ਖੇਲੁ ਕਰਾਇਦਾ ॥੭॥

Is man manḏar mėh manū▫ā ḏẖāvai.  Sukẖ palar ṯi▫āg mahā ḏukẖ pāvai.  Bin saṯgur bẖete ṯẖa▫ur na pāvai āpe kẖel karā▫iḏā. ||7||

 

(Mah-i) in (is-u) this (man) mind, (mandar) the abode of the Almighty there is also (manooaa = mind) the worldly aspect of the mind which (dhaavai = runs) is restless. It (tiaag-i) forsakes (sukh-u) peace considering it of no value (palar-i) like straw and (paavai) experiences (mahaa) great (dukh-u) pain – of being separated from the Almighty.

It cannot (paavai) find (tthaur = place) abode/presence of the Almighty (bin-u) without (bhettey) finding and following (satigur) the true guru; this is (kheyl-u = play) a phenomenon, (aapey = self) the Creator (karaaidaa) has created. 7.

 

ਆਪਿ ਅਪਰੰਪਰੁ ਆਪਿ ਵੀਚਾਰੀ ॥ ਆਪੇ ਮੇਲੇ ਕਰਣੀ ਸਾਰੀ ॥ ਕਿਆ ਕੋ ਕਾਰ ਕਰੇ ਵੇਚਾਰਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਦਾ ॥੮॥

Āp aprampar āp vīcẖārī.  Āpe mele karṇī sārī.  Ki▫ā ko kār kare vecẖārā āpe bakẖas milā▫iḏā. ||8||

 

(Aap-i) the Almighty (aprampar-u = without far end) is Infinite who (aap-i) IT-self causes one to be (veechaari) thoughtful. Imparts the sense for (saari) sublime (karni) conduct and then (meyley) unites with IT-self.

The creature (veychaara = cannot have his/her way) is dependent on the Almighty and (kiaa = what?) cannot (karey) do (ko) any (kaar = task) thing to – attain union on his/her own; when the Almighty is pleased with his/her conduct, (aapey) IT-self (bakhs-i) bestows grace and (milaaida) unites with IT-self. 8.

 

ਆਪੇ ਸਤਿਗੁਰੁ ਮੇਲੇ ਪੂਰਾ ॥ ਸਚੈ ਸਬਦਿ ਮਹਾਬਲ ਸੂਰਾ ॥ ਆਪੇ ਮੇਲੇ ਦੇ ਵਡਿਆਈ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇਦਾ ॥੯॥

Āpe saṯgur mele pūrā.  Sacẖai sabaḏ mahābal sūrā.  Āpe mele ḏe vadi▫ā▫ī sacẖe si▫o cẖiṯ lā▫iḏā. ||9||

 

When (aapey) the Almighty (meyley) leads to (satigur-u) the true guru, through awareness of (sabad-i) commands (sachai) of the Eternal, transforms the helpless creature to be (mahaabal-i = of great strength) a great (soora) warrior, i.e. imparts the strength to overcome vices and live by Divine commands.

Such a person (laaidaa) fixes (chit-u) the mind (siau) on – obedience to commands of – (sachey) the Eternal, and (aapey) the Almighty (dey) bestows (vaddiaaee) glory by (meyley) uniting with IT-self. 9.

 

ਘਰ ਹੀ ਅੰਦਰਿ ਸਾਚਾ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਰਸਨਾ ਨਾਮੁ ਧਿਆਇਦਾ ॥੧੦॥

Gẖar hī anḏar sācẖā so▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  Nām niḏẖān vasi▫ā gẖat anṯar rasnā nām ḏẖi▫ā▫iḏā. ||10||

 

(Saachaa) the Eternal (soi = that) Almighty is (anadar-i) in the creature’s (ghar = house) body/mind (hi) itself. (Koi) some (virla) rare person (gurmukh-i) who follows the guru’s guidance (boojhai = understands) recognizes IT within.

And one who does, has awareness of (nidhaan-u) the treasure of (naam-u) Divine virtues and commands (vasiaa) dwelling (antar-i) in his/her (ghatt) mind; s/he (dhiaaidaa) pays attention to (naam-u) virtues and emulates them. 10.

 

ਦਿਸੰਤਰੁ ਭਵੈ ਅੰਤਰੁ ਨਹੀ ਭਾਲੇ ॥ ਮਾਇਆ ਮੋਹਿ ਬਧਾ ਜਮਕਾਲੇ ॥ ਜਮ ਕੀ ਫਾਸੀ ਕਬਹੂ ਨ ਤੂਟੈ ਦੂਜੈ ਭਾਇ ਭਰਮਾਇਦਾ ॥੧੧॥

Disanṯar bẖavai anṯar nahī bẖāle.  Mā▫i▫ā mohi baḏẖā jamkāle.  Jam kī fāsī kabhū na ṯūtai ḏūjai bẖā▫e bẖarmā▫iḏā. ||11||

 

One who does not follow the guru, (bhavai) wanders (disantar = between countries) outside and does not (bhaaley) search (antar-u) the inner-self; being in (moh-i) in attachment to (maaiaa) the world-play – s/he forgets the Creator – and (badhaa) is bound (jamkaaley) by the agent of Divine justice.

(Phaasi) noose (ki) of (jam) the agent to Divine justice, i.e. his/her being in cycles of reincarnation, (kabahoo na) never (toottai = breaks) ends; s/he (bharmaaidaa) keeps wandering because of (doojai = second/other, bhaaey = ideas) pursuits other than obedience to the Almighty. 11.

 

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹੋਰੁ ਕੋਈ ਨਾਹੀ ॥ ਜਬ ਲਗੁ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਕਮਾਹੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਿਆ ਸਚੁ ਪਾਇਆ ਸਚੇ ਸਚਿ ਸਮਾਇਦਾ ॥੧੨॥

Jap ṯap sanjam hor ko▫ī nāhī.  Jab lag gur kā sabaḏ na kamāhī. Gur kai sabaḏ mili▫ā sacẖ pā▫i▫ā sacẖe sacẖ samā▫iḏā. ||12||

 

(Jap) recitation of mantras, (tap-u) austerities, (sanajam-u) control of organs, and (koi naahi = not any) no (hor-u) other method works. God cannot be found (jab lag-u) as long as one does not (kamaahi) comply with (sabad-u = word) teachings of (gur) the guru – to practice Naam or Divine virtues and commands.

(Sach-u) the Eternal is (paaiaa) found (miliaa = meeting) by applying the self (sabad-i = to word) to teachings (kai) of the guru; it is by obeying (sachey) the Eternal that one (samaaidaa) merges (sach-i) in the Eternal. 12.

ਕਾਮ ਕਰੋਧੁ ਸਬਲ ਸੰਸਾਰਾ ॥ ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ਸਭੁ ਦੁਖ ਕਾ ਪਸਾਰਾ ॥ ਸਤਿਗੁਰ ਸੇਵਹਿ ਸੇ ਸੁਖੁ ਪਾਵਹਿ ਸਚੈ ਸਬਦਿ ਮਿਲਾਇਦਾ ॥੧੩॥

Kām karoḏẖ sabal sansārā.  Baho karam kamāvėh sabẖ ḏukẖ kā pasārā.  Saṯgur sevėh se sukẖ pāvahi sacẖai sabaḏ milā▫iḏā. ||13||

 

(Sansaara = world) human beings have (sabal) strong (kaam) lust and (krodh-u) wrath – as well as greed, attachment to the world-play and vanity. At the same time they (kamaavah-i) perform (bahu) numerous (karam) rituals – pretend to look pious; (sabh-u) all this (pasaara = spread) is the cause of (dukh-u) suffering – of being separated from God.

(Sey) those who (seyvah-i) obey (satigur) the true guru, (paavah-i) attain (sukh-u) comfort, as he (milaaida) leads to finds the Almighty by obedience (sabad-i) to commands (sachai) of the Eternal. 13.

 

ਪਉਣੁ ਪਾਣੀ ਹੈ ਬੈਸੰਤਰੁ ॥ ਮਾਇਆ ਮੋਹੁ ਵਰਤੈ ਸਭ ਅੰਤਰਿ ॥ ਜਿਨਿ ਕੀਤੇ ਜਾ ਤਿਸੈ ਪਛਾਣਹਿ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਦਾ ॥੧੪॥

Pa▫uṇ pāṇī hai baisanṯar.  Mā▫i▫ā moh varṯai sabẖ anṯar.  Jin kīṯe jā ṯisai pacẖẖāṇėh mā▫i▫ā moh cẖukā▫iḏā. ||14||

 

The creatures’ bodies are made of (paun-u) air, (paani) water, (naisantar-u) fire/energy – with other elements namely earth/clay and space – and they should have their attributes. But (moh-u) attachment to (maaiaa) the world-play also (vartai) works (anatar-i) in them (sabh) all.

If one (pachhaanah-i = recognizes) understands and obeys directions of the Creator (jin-i) who (keetey) created them, this (chukaaidaa) ends (mohu) attachment to (maaiaa) the world-play – and s/he finds God within. 14.

ਇਕਿ ਮਾਇਆ ਮੋਹਿ ਗਰਬਿ ਵਿਆਪੇ ॥ ਹਉਮੈ ਹੋਇ ਰਹੇ ਹੈ ਆਪੇ ॥ ਜਮਕਾਲੈ ਕੀ ਖਬਰਿ ਨ ਪਾਈ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇਦਾ ॥੧੫॥

Ik mā▫i▫ā mohi garab vi▫āpe.  Ha▫umai ho▫e rahe hai āpe.  Jamkālai kī kẖabar na pā▫ī anṯ ga▫i▫ā pacẖẖuṯā▫iḏā. ||15||

 

(Ik-i = one type) some humans (viaapey) act (moh-i) with attachment to (maaiaa) the world-play in mind, and (garab) pride. (Haumai) in ego, they (hoey rahey) remain oriented to (aapey) themselves.

They do not (paai) have (khabar-i = news) awareness (ki) of (jamkaalai) messenger of Divine justice – that it keeps the erring souls away from God – and they (gaiaa) depart (pachhutaaidaa) repenting (ant-i) at the end. 15.

 

ਜਿਨਿ ਉਪਾਏ ਸੋ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰਮੁਖਿ ਦੇਵੈ ਸਬਦੁ ਪਛਾਣੈ ॥ ਨਾਨਕ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਦਾ ॥੧੬॥੨॥੧੬॥

Jin upā▫e so biḏẖ jāṇai.  Gurmukẖ ḏevai sabaḏ pacẖẖāṇai. Nānak ḏās kahai benanṯī sacẖ nām cẖiṯ lā▫iḏā. ||16||2||16||

 

The Creator (jin-i) who (upaaey) created them (so) that (jaanai) knows (bidh-i = method) how the creatures can unite with IT. IT arranges (deyvai = gives) to impart (gurmukh-i) the guru’s guidance with which one (pachhaanai = recognizes) understands (sabad-u) Divine commands.

(Daas-u = servant) humble third Nanak (kahai = says) makes (beynanti) the supplication: May I (laaidaa) fix/apply my (chit-u) mind (naam-i) to practice of virtues and commands of (sach-i) of the Eternal – to attain union with You. 16. 2. 16.

 

 

SGGS pp 1056-1058, Maaroo M: 3, Solahey 13-14.

 

ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਮੇਰੈ ਪ੍ਰਭਿ ਸਾਚੈ ਇਕੁ ਖੇਲੁ ਰਚਾਇਆ ॥ ਕੋਇ ਨ ਕਿਸ ਹੀ ਜੇਹਾ ਉਪਾਇਆ ॥ ਆਪੇ ਫਰਕੁ ਕਰੇ ਵੇਖਿ ਵਿਗਸੈ ਸਭਿ ਰਸ ਦੇਹੀ ਮਾਹਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Merai parabẖ sācẖai ik kẖel racẖā▫i▫ā.  Ko▫e na kis hī jehā upā▫i▫ā.  Āpe farak kare vekẖ vigsai sabẖ ras ḏehī māhā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Saachai) the Eternal Master (meyrai = my) of all has (rachaaiaa) created (ik = one) a (kheyl-u) play – by making creatures of different types, but has not (upaaiaa) made (koey) anyone (jeyha) like (kis hi) anyone else at all.

IT (karey) creates (farak) distinctions and (veykh-i) looks at them and (vigsai) is happy – with the creation; (sabh) all (ras) tendencies – spiritual and material, virtues and vices – are (maaha) in (deyhi) the body. 1.

 

ਵਾਜੈ ਪਉਣੁ ਤੈ ਆਪਿ ਵਜਾਏ ॥ ਸਿਵ ਸਕਤੀ ਦੇਹੀ ਮਹਿ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਲਟੀ ਹੋਵੈ ਗਿਆਨ ਰਤਨੁ ਸਬਦੁ ਤਾਹਾ ਹੇ ॥੨॥

vājai pa▫uṇ ṯai āp vajā▫e.  Siv sakṯī ḏehī mėh pā▫e.  Gur parsādī ultī hovai gi▫ān raṯan sabaḏ ṯāhā he. ||2||

 

O Creator, (paun-u) the air (vaajai) plays; (tai) You (aap-i) Yourself (vajaaey) cause it to play, i.e. life exists in the body with Divine grace. The Creator (paaey) has put consciousness of (siv) God and (sakti) evil tendencies (mah-i) in (deyhi) the body.

One whose mind (ultti = reverse, hovai = happens) turns away from evil (parsaadi) with grace/guidance of (gur) the guru; (taaha) that person has (ratan-u = jewel) the wealth of (giaan-u) awareness of Naam or Divine virtues. 2.

 

ਅੰਧੇਰਾ ਚਾਨਣੁ ਆਪੇ ਕੀਆ ॥ ਏਕੋ ਵਰਤੈ ਅਵਰੁ ਨ ਬੀਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ ਕਮਲੁ ਬਿਗਸੈ ਬੁਧਿ ਤਾਹਾ ਹੇ ॥੩॥

Anḏẖerā cẖānaṇ āpe kī▫ā.  Ėko varṯai avar na bī▫ā.  Gur parsādī āp pacẖẖāṇai kamal bigsai buḏẖ ṯāhā he. ||3||

 

The Almighty (aapey) IT-self (keeaa) creates (andheyra = darkness) ignorance as well as (chaanan-u = light) awareness of IT’s Naam or virtues and commands. (Eyko) the one Master alone (vartai) does everything; none (beeaa, avar-u) other – can do anything.

One who (pachhaanai) recognizes God in (aapu= self) the inner-self (parsaadi) with grace/guidance of the guru, (kamal-u = lotus flower, bigsai = blooms) enlightenment comes (budh-i) to the mind (taaha) of that person. 3.

 

ਅਪਣੀ ਗਹਣ ਗਤਿ ਆਪੇ ਜਾਣੈ ॥ ਹੋਰੁ ਲੋਕੁ ਸੁਣਿ ਸੁਣਿ ਆਖਿ ਵਖਾਣੈ ॥ ਗਿਆਨੀ ਹੋਵੈ ਸੁ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਾਚੀ ਸਿਫਤਿ ਸਲਾਹਾ ਹੇ ॥੪॥

Apṇī gahaṇ gaṯ āpe jāṇai.  Hor lok suṇ suṇ ākẖ vakẖāṇai.  Gi▫ānī hovai so gurmukẖ būjẖai sācẖī sifaṯ salāhā he. ||4||

 

The Almighty (aapey) IT-self alone (jaanai) knows (gat-i = state) the extent of (apni = own) IT’s (gahan) depth, i.e. IT’s profound virtues. (Lok-u = person) anyone (hor-u) else (vakhaanai) says (sun-i sun-i = on hearing) what s/he hears other people say.

One who (hovai) becomes (giaani) aware, (su) that person (boojhai) understands Divine virtues (gurmukh-i) with the guru’s guidance; and (sifat-i salaaha) praises (saachi = true) Divine virtues. 4.

 

ਦੇਹੀ ਅੰਦਰਿ ਵਸਤੁ ਅਪਾਰਾ ॥ ਆਪੇ ਕਪਟ ਖੁਲਾਵਣਹਾਰਾ ॥ ਗੁਰਮੁਖਿ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਹਾ ਹੇ ॥੫॥

Ḏehī anḏar vasaṯ apārā.  Āpe kapat kẖulāvaṇhārā.  Gurmukẖ sėhje amriṯ pīvai ṯarisnā agan bujẖāhā he. ||5||

 

(Vasat-u = substance) Naam of (apaara) the Infinite is (andar-i) in (deyhi) the body – but hidden and unknown to the creature. The Almighty (aapey) IT-self (khulaavanhaara) opens (kapatt-u) the gate to the mind, i.e. leads to the guru who imparts awareness.

(Gurmukh-i) the guru’s follower (sahjey = naturally) makes it his/her nature (peevai) to drink (amrit-u) the life-giving elixir, i.e. lives by Naam – praises Divine virtues and obeys Divine commands – and (bujhaaha) quenches (agan-i) the fire of (trisna) craving – chasing desires. 5.

 

ਸਭਿ ਰਸ ਦੇਹੀ ਅੰਦਰਿ ਪਾਏ ॥ ਵਿਰਲੇ ਕਉ ਗੁਰੁ ਸਬਦੁ ਬੁਝਾਏ ॥ ਅੰਦਰੁ ਖੋਜੇ ਸਬਦੁ ਸਾਲਾਹੇ ਬਾਹਰਿ ਕਾਹੇ ਜਾਹਾ ਹੇ ॥੬॥

Sabẖ ras ḏehī anḏar pā▫e.  virle ka▫o gur sabaḏ bujẖā▫e.  Anḏar kẖoje sabaḏ sālāhe bāhar kāhe jāhā he. ||6||

 

The Creator has (paaey) put (sabh-i) all (ras = tastes/tendencies) virtues and vices (andar-i) in (deyhi) the body; but (bujhaaey) gives this understanding (kau) to (virley) some rare person with (sabad-u = word) teachings of (gur-u) the guru.

The latter (khojey) searches (andar-u) the inner-self, (salaahey = praises) obeys (sabad-u) Divine commands; and (kaahey = why?) does not (jaahaa) go (baahar-i) outside in search of awareness. 6.

 

ਵਿਣੁ ਚਾਖੇ ਸਾਦੁ ਕਿਸੈ ਨ ਆਇਆ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀ ਅਮਰਾ ਪਦੁ ਹੋਏ ਗੁਰ ਕੈ ਸਬਦਿ ਰਸੁ ਤਾਹਾ ਹੇ ॥੭॥

viṇ cẖākẖe sāḏ kisai na ā▫i▫ā.  Gur kai sabaḏ amriṯ pī▫ā▫i▫ā.  Amriṯ pī amrā paḏ ho▫e gur kai sabaḏ ras ṯāhā he. ||7||

 

(Saad-u) taste is not (aaiaa = comes) experienced (kisai) by anyone (bin-u) without (chaakhey) tasting a thing, experience does not come without practice. (Amrit-u) the life-giving elixir is (peeaaiaa) is drunk/tasted, i.e. experience of living by Naam is obtained, (sabad-i= with word) with guidance (kai) of (gur) the guru.

Those who (pee) drink Amrit/nectar, i.e. practice Naam, (sabad-i) with guidance (kai) of (gur) the guru (hoey = become) attain (amra) immortal (pad) state – do not succumb to vices; (taaha) they have (ras-u) enjoy living by Naam. 7.

 

ਆਪੁ ਪਛਾਣੈ ਸੋ ਸਭਿ ਗੁਣ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ॥

Āp pacẖẖāṇai so sabẖ guṇ jāṇai.  Gur kai sabaḏ har nām vakẖāṇai.

 

One who (pachhaanai = recognizes) understands (aap-u = self) the inner-self (so) that person (jaanai = knows) becomes aware of (sabh-i) all (gun) virtues of the Almighty. And (vakhaanai = says) praises and practices (naam-u) Divine virtues and commands (sabad-i = with word) with guidance (kai) of the guru.

 

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ਅਨਦਿਨੁ ਨਾਮਿ ਰਤਾ ਦਿਨੁ ਰਾਤੀ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਹਾ ਹੇ ॥੮॥

An▫ḏin nām raṯā ḏin rāṯī mā▫i▫ā moh cẖukāhā he. ||8||

 

(Andin-u = everyday) ever (rataa) imbued (naam-i) with awareness of Naam s/he (chukaaha) ends (moh-u) attachment to (maaiaa) the world-play. 8.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਭੁ ਕਿਛੁ ਪਾਏ ॥ ਹਉਮੈ ਮੇਰਾ ਆਪੁ ਗਵਾਏ ॥ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇ ਸੁਖਦਾਤਾ ਗੁਰ ਕੈ ਸਬਦੇ ਸੋਹਾ ਹੇ ॥੯॥

Gur sevā ṯe sabẖ kicẖẖ pā▫e.  Ha▫umai merā āp gavā▫e.  Āpe kirpā kare sukẖ▫ḏāṯa gur kai sabḏe sohā he. ||9||

 

A seeker (paaey) attains (sabh-u kichh-u = everything) achievement of all objectives, (tey) with (seyva = service) obedience to the guru. S/he (gavaaey = loses) gives up (haumai) ego, (meyra = my) attachment and (aap-u) self pride.

When the Almighty (sukhdaata) giver of solace (kripa karey) is kind – then IT leads to the guru and one (sohaa) looks good, i.e. is approved by the Master. 9.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹੈ ਬਾਣੀ ॥ ਅਨਦਿਨੁ ਹਰਿ ਕਾ ਨਾਮੁ ਵਖਾਣੀ ॥ ਹਰਿ ਹਰਿ ਸਚਾ ਵਸੈ ਘਟ ਅੰਤਰਿ ਸੋ ਘਟੁ ਨਿਰਮਲੁ ਤਾਹਾ ਹੇ ॥੧੦॥

Gur kā sabaḏ amriṯ hai baṇī.  An▫ḏin har kā nām vakẖāṇī.  Har har sacẖā vasai gẖat anṯar so gẖat nirmal ṯāhā he. ||10||

 

(Sabad-u = word) teachings (ka) of (gur) the guru (hai) is (amrit) in sweet (baani) words, i.e. are likeable. One who follows them (andin-u = everyday) ever (vakhaani = utters) praises – and practices – (naam-u) virtues and commands (ka) of (har-i) the Almighty.

A (ghatt) mind in which (har-i = dispels vices) purifying and (har-i = makes green) revitalizing virtues (sachaa) the Eternal (vasai) abide – are remembered, (so = that) the aware (ghatt-u) mind (taaha) of that person is (nirmal-u = clean) free of vices. 10.

 

ਸੇਵਕ ਸੇਵਹਿ ਸਬਦਿ ਸਲਾਹਹਿ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥ ਆਪੇ ਬਖਸੇ ਸਬਦਿ ਮਿਲਾਏ ਪਰਮਲ ਵਾਸੁ ਮਨਿ ਤਾਹਾ ਹੇ ॥੧੧॥

Sevak sevėh sabaḏ salāhėh.  Saḏā rang rāṯe har guṇ gāvahi.  Āpe bakẖse sabaḏ milā▫e parmal vās man ṯāhā he. ||11||

 

(Seyvak = servants) the seekers (salaah-i) praise and (seyvah-i = serve) obey the Almighty (sabad-i) with the guru’s guidance. (Sadaa) ever (raatey) imbued (rang-i) with love, they (gaavah-i = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

(Aapey = self) the Almighty (bakhsey) graciously (milaaey = unites) motivates them to IT’s remembrance (sabad-i = with word) with the guru’s guidance; (taaha) they have (vaas-u) fragrance of (parmal) sandalwood, i.e. they have virtues of the Almighty, (man-i) in their minds – the foul smell/influence of vices does not come near them. 11.

 

ਸਬਦੇ ਅਕਥੁ ਕਥੇ ਸਾਲਾਹੇ ॥ ਮੇਰੇ ਪ੍ਰਭ ਸਾਚੇ ਵੇਪਰਵਾਹੇ ॥ ਆਪੇ ਗੁਣਦਾਤਾ ਸਬਦਿ ਮਿਲਾਏ ਸਬਦੈ ਕਾ ਰਸੁ ਤਾਹਾ ਹੇ ॥੧੨॥

Sabḏe akath kathe sālāhe.  Mere parabẖ sācẖe veparvāhe.  Āpe guṇḏāṯā sabaḏ milā▫e sabḏai kā ras ṯāhā he. ||12||

 

One understands (akath-u) the Ineffable Almighty (sabdey = with word) with the guru’s guidance,; s/he (kathey = says) remembers and (salaahey) praises virtues of (saachey) the Eternal and (veyparvaahey = carefree) Supreme (Prabh) Master (meyrey = my) of all.

(Aapey) God IT-self (gundaataa = giver of virtues) imparts one awareness of IT’s virtues and (milaaey = unites) motivates to IT’s remembrance (sabad-i = with the word) with the guru’s guidance; (taaha) that person enjoys (ras-u = relish) the experience (kai) of living (sabdai = word) by Divine commands. 12.

 

ਮਨਮੁਖੁ ਭੂਲਾ ਠਉਰ ਨ ਪਾਏ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਏ ॥ ਬਿਖਿਆ ਰਾਤੇ ਬਿਖਿਆ ਖੋਜੈ ਮਰਿ ਜਨਮੈ ਦੁਖੁ ਤਾਹਾ ਹੇ ॥੧੩॥

Manmukẖ bẖūlā ṯẖa▫ur na pā▫e.  Jo ḏẖur likẖi▫ā so karam kamā▫e.  Bikẖi▫ā rāṯe bikẖi▫ā kẖojai mar janmai ḏukẖ ṯāhā he. ||13||

 

(Manmukh-u = self-willed) one who does not follow the guru (bhoola) goes astray and does not (paaey) find/reach (tthau = place) the destination– find the Almighty. It is not his/her fault; (jo) what is (likhiaa) written on his/her soul/mind (dhur-i = from source) based on past deeds, s/he (kamaaey) does (su = that) the same (karam) deeds.

Those (raatey) imbued with (bikhiaa) vices (khojai = searche) go for (bikhiaa) vices; (taaha) they suffer (dukh-u) the pain of (mar-i) dying and (janmai) being reborn. 13.

 

ਆਪੇ ਆਪਿ ਆਪਿ ਸਾਲਾਹੇ ॥ ਤੇਰੇ ਗੁਣ ਪ੍ਰਭ ਤੁਝ ਹੀ ਮਾਹੇ ॥ ਤੂ ਆਪਿ ਸਚਾ ਤੇਰੀ ਬਾਣੀ ਸਚੀ ਆਪੇ ਅਲਖੁ ਅਥਾਹਾ ਹੇ ॥੧੪॥

Āpe āp āp sālāhe.  Ŧere guṇ parabẖ ṯujẖ hī māhe.  Ŧū āp sacẖā ṯerī baṇī sacẖī āpe alakẖ athāhā he. ||14||

 

(Aap-i = self) You alone can (saalaahey) praise (aapey aap-i) Yourself, o Almighty; because (teyrey) Your (gun) virtues are (mahey) in – known to – (tujh hi) You alone, o (prabh) Almighty – and the creature is not aware. (Too) You are (aap-i) Yourself (sachaa) Eternal and (sachi) eternal are (teyri) Your (baani = words) commands; (aapey = self) You are (alakh-u) without physical signs and (athaaha = bottomless) unfathomable. 14.

 

ਬਿਨੁ ਗੁਰ ਦਾਤੇ ਕੋਇ ਨ ਪਾਏ ॥ ਲਖ ਕੋਟੀ ਜੇ ਕਰਮ ਕਮਾਏ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਘਟ ਅੰਤਰਿ ਵਸਿਆ ਸਬਦੇ ਸਚੁ ਸਾਲਾਹਾ ਹੇ ॥੧੫॥

Bin gur ḏāṯe ko▫e na pā▫e.  Lakẖ kotī je karam kamā▫e.  Gur kirpā ṯe gẖat anṯar vasi▫ā sabḏe sacẖ sālāhā he. ||15||

 

(Koey na) no one can (paaey) find the Almighty (bin-u) without guidance of (daatey = giver) the kind (gur) guru; IT cannot be found by rituals even (jey) if one (kamaaey) performs (lakh = one hundred thousand, kotti/crore = ten million) millions of (karam) rituals.

IT is found (vasiaa) to abide (antar-i) in (ghatt) the body/mind (tey) with (kirpa) kind guidance of the guru; virtues of (sach-u) the Almighty are (saalaaha) praised and emulated (sabdey) with the guru’s guidance. 15.

 

ਸੇ ਜਨ ਮਿਲੇ ਧੁਰਿ ਆਪਿ ਮਿਲਾਏ ॥ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਸੁਹਾਏ ॥ ਨਾਨਕ ਜਨੁ ਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਗੁਣ ਗਾਵਹ ਗੁਣੀ ਸਮਾਹਾ ਹੇ ॥੧੬॥੪॥੧੩॥

Se jan mile ḏẖur āp milā▫e.  Sācẖī baṇī sabaḏ suhā▫e.  Nānak jan guṇ gāvai niṯ sācẖe guṇ gāvah guṇī samāhā he. ||16||4||13||

 

(Sey) those (jan) persons/seekers (miley) find the Almighty whom (aap-i) IT-self (milaaey) unites – by leading to the guru (dhur-i = from source) based on their past deeds. They obey (baani = words) commands (saachi) of the Eternal (sabad-i = with words) with the guru’s guidance and (suhaaey) look good – are approved by the Almighty.

One who (nit) ever (gaavai = sings) praises and emulates (gun) virtues of (saachey) the Eternal; and so (gaavah) praising and emulating (gun) virtues; s/he (samaaha) remains absorbed in and unites with (guni = virtuous) the One being praised, says (jan-u) humble third Nanak. 16. 4. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਨਿਹਚਲੁ ਏਕੁ ਸਦਾ ਸਚੁ ਸੋਈ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥ ਹਰਿ ਰਸਿ ਭੀਨੇ ਸਦਾ ਧਿਆਇਨਿ ਗੁਰਮਤਿ ਸੀਲੁ ਸੰਨਾਹਾ ਹੇ ॥੧॥

Mārū mėhlā 3.  Nihcẖal ek saḏā sacẖ so▫ī.  Pūre gur ṯe sojẖī ho▫ī.  Har ras bẖīne saḏā ḏẖi▫ā▫in gurmaṯ sīl sannāhā he. ||1||

 

Composition of the third Guru in Raga Maaroo. (Soi = that) the One (sach-u) Eternal Almighty (eyk-u) alone is (sadaa) ever (nihchal-u) unshakable – is ever in the same state. This (sojhi) awareness (hoee) comes (tey) from (poorey) the perfect guru.

Those (bheeney = rinsed) imbued (ras-i = elixir) with love of (har-i) the Almighty, ever (dhiaain-i) pay attention to IT’s commands; (seel-u) good conduct (gurmat-i) guided by the guru is their (sannaaha) armor – against temptations of the world-play. 1.

 

ਅੰਦਰਿ ਰੰਗੁ ਸਦਾ ਸਚਿਆਰਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰਾ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਛੋਡਿਆ ਮਾਇਆ ਕਾ ਲਾਹਾ ਹੇ ॥੨॥

Anḏar rang saḏā sacẖi▫ārā.  Gur kai sabaḏ har nām pi▫ārā.  Na▫o niḏẖ nām vasi▫ā gẖat anṯar cẖẖodi▫ā mā▫i▫ā kā lāhā he. ||2||

 

One who has (rang-u) love for the Almighty (andar-i) within, is (sadaa) ever (sachiaara) truthful in conduct – not pretentious. (Sabad-i = with the word) with teachings (kai) of the guru s/he has (piaaraa) love (naam-i) for Naam, i.e. lovingly emulates Divine virtues and obeys Divine commands.

(Nau nidh-i = nine treasures) the valuable Naam (vasiaa) abides (antar-i) in (ghatt) his/her mind; s/he (chhoddiaa) gives up looking for (laahaa) gain (ka) of (maaiaa) material nature – which cause to forget God. 2.

 

ਰਈਅਤਿ ਰਾਜੇ ਦੁਰਮਤਿ ਦੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਏਕੁ ਨ ਹੋਈ ॥ ਏਕੁ ਧਿਆਇਨਿ ਸਦਾ ਸੁਖੁ ਪਾਇਨਿ ਨਿਹਚਲੁ ਰਾਜੁ ਤਿਨਾਹਾ ਹੇ ॥੩॥

Ra▫ī▫aṯ rāje ḏurmaṯ ḏo▫ī.  Bin saṯgur seve ek na ho▫ī.  Ėk ḏẖi▫ā▫in saḏā sukẖ pā▫in nihcẖal rāj ṯināhā he. ||3||

 

(Raeeat-i) the subjects and (raajey) kings, i.e. everyone, is caught in (durmat-i) the evil sense of (doi) duality. One does not give up duality and (na hoee = happens) is not focused on (eyk-u) the One Almighty (bin-u) without (seyvey = serving) following (satigur) the true guru.

Those who (dhiaain-i) pay attention to (eyk-u) the One, they (sadaa) ever (paaian) attain (sukh-u) peace; (tinaahaa) their (raaj-u) kingdom is (nihchal-u) unshakable, i.e. they have complete control over their minds and sensory/action organs. 3.

 

ਆਵਣੁ ਜਾਣਾ ਰਖੈ ਨ ਕੋਈ ॥ ਜੰਮਣੁ ਮਰਣੁ ਤਿਸੈ ਤੇ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਦਾ ਧਿਆਵਹੁ ਗਤਿ ਮੁਕਤਿ ਤਿਸੈ ਤੇ ਪਾਹਾ ਹੇ ॥੪॥

Āvaṇ jāṇā rakẖai na ko▫ī.  Jamaṇ maraṇ ṯisai ṯe ho▫ī.  Gurmukẖ sācẖā saḏā ḏẖi▫āvahu gaṯ mukaṯ ṯisai ṯe pāhā he. ||4||

 

(Na koee) no one can (rakhai) avoid (aavan-u = coming) birth and (jaanaa = going) death. (Jamman-u) birth and (maran-u) death (hoi) happen (tey) with will (tisai = that) of the Creator.

(Sadaa) ever (dhiaavhu) pay attention to commands of (saachaa) the Eternal (gurmukh-i) with guidance of the guru; (gat-i) freedom from vices in life and (mukat-i) from rebirth on death is (paahaa) obtained (tey) from (tisai = that) the Creator. 4.

ਸਚੁ ਸੰਜਮੁ ਸਤਿਗੁਰੂ ਦੁਆਰੈ ॥ ਹਉਮੈ ਕ੍ਰੋਧੁ ਸਬਦਿ ਨਿਵਾਰੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਸੀਲੁ ਸੰਤੋਖੁ ਸਭੁ ਤਾਹਾ ਹੇ ॥੫॥

Sacẖ sanjam saṯgurū ḏu▫ārai.  Ha▫umai kroḏẖ sabaḏ nivārai.  Saṯgur sev saḏā sukẖ pā▫ī▫ai sīl sanṯokẖ sabẖ ṯāhā he. ||5||

 

One lives (sach-u) truthfully and with (sanjam-u) discipline (duaarai) with guidance of (satiguru) the true guru. S/he (nivaarai) gets rid of (haumai) ego and (krodh-u) anger – as well as other vices of lust, greed and attachment to the world-play.

(Sukh-u) peace is (sadaa) ever (paaeeai = attained) experienced (seyv-i = serving) by following teachings of (satigur-u) the true guru; (seel-u) good conduct and (santokh-u = contentment) being happy with Divine will (sabh-u) all come (taahaa) from that. 5.

 

ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥ ਸਭੁ ਜਗੁ ਬਿਨਸੈ ਨਾਮੁ ਵਿਸਾਰਾ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਨਾਮੁ ਨ ਪਾਈਐ ਨਾਮੁ ਸਚਾ ਜਗਿ ਲਾਹਾ ਹੇ ॥੬॥

Ha▫umai moh upjai sansārā.  Sabẖ jag binsai nām visārā.  Bin saṯgur seve nām na pā▫ī▫ai nām sacẖā jag lāhā he. ||6||

 

(Haumai) ego and (moh-u) attachment to the world-play (upjai) develop in (sansaara = world) the human beings. (Sabh-u) every (jag-u = world) creature who (visaara) forgets to live by (naam-u) virtues and commands of the Almighty (binsai) perishes – succumbs to temptations and suffers.

Awareness of Naam is not (paaeeai) obtained (bin-u) without (seyvey = serving) following (satigur) the true guru; living by Naam has (sachaa = true) of real (laaha) benefit (jag-i) in the world – in human life. 6.

 

ਸਚਾ ਅਮਰੁ ਸਬਦਿ ਸੁਹਾਇਆ ॥ ਪੰਚ ਸਬਦ ਮਿਲਿ ਵਾਜਾ ਵਾਇਆ ॥

Sacẖā amar sabaḏ suhā▫i▫ā.  Pancẖ sabaḏ mil vājā vā▫i▫ā.

 

(Amar-u = order) commands (sacha = true) of the Almighty (suhaaiaa) are pleasant to obey (sabad-i = with the word) when guided by the guru. Then (vaajaa) musical instruments of (panch) five (sabad) sounds (mil-i) together (vaaiaa) play, i.e. one enjoys the bliss of Divine presence within – by following the guru.

 

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ਸਦਾ ਕਾਰਜੁ ਸਚਿ ਨਾਮਿ ਸੁਹੇਲਾ ਬਿਨੁ ਸਬਦੈ ਕਾਰਜੁ ਕੇਹਾ ਹੇ ॥੭॥

Saḏā kāraj sacẖ nām suhelā bin sabḏai kāraj kehā he. ||7||

 

(Kaaraj-u = purpose) an objective is (sadaa) ever (suheyla) pleasantly accomplished (naam-i) with Naam (sachi-i) of the Eternal, i.e. by conforming to Divine laws; (kaaraaj-u) objective – of union with the Creator – (keyha = what?) is not accomplished (bin-u) without (sabdai = word) obedience to Divine commands. 7.

 

ਖਿਨ ਮਹਿ ਹਸੈ ਖਿਨ ਮਹਿ ਰੋਵੈ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਕਾਰਜੁ ਨ ਹੋਵੈ ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਕਰਤੈ ਲਿਖਿ ਪਾਏ ਕਿਰਤੁ ਨ ਚਲੈ ਚਲਾਹਾ ਹੇ ॥੮॥

Kẖin mėh hasai kẖin mėh rovai.  Ḏūjī ḏurmaṯ kāraj na hovai.  Sanjog vijog karṯai likẖ pā▫e kiraṯ na cẖalai cẖalāhā he. ||8||

 

The creature (hasai = laughs) is happy (mah-i) in (khin) one moment and (rovai = cries) in sorrow (mah-i) in the next (khin) moment; that is because of (durmat-i) the evil sense of (dooji) duality, (kaaraj-u) the objective – of finding the Almighty – is not achieved by him/her.

(Sanjog-u) union or (vijog-u) separation are (likh-i) written and (paaiaa) put in destiny by (kartai) the Creator; (kirat-u) the influence of past deeds does not (chalai) go away if one tries to (chalaaha = take away) wish it away – hence one needs to obey the Almighty with single-minded attention. 8.

ਜੀਵਨ ਮੁਕਤਿ ਗੁਰ ਸਬਦੁ ਕਮਾਏ ॥ ਹਰਿ ਸਿਉ ਸਦ ਹੀ ਰਹੈ ਸਮਾਏ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਿਲੈ ਵਡਿਆਈ ਹਉਮੈ ਰੋਗੁ ਨ ਤਾਹਾ ਹੇ ॥੯॥

Jīvan mukaṯ gur sabaḏ kamā▫e.  Har si▫o saḏ hī rahai samā▫e.  Gur kirpā ṯe milai vadi▫ā▫ī ha▫umai rog na ṯāhā he. ||9||

 

One who (kamaaey) carries out (sabad-u = word) instructions of the guru is (mukat-i) emancipated in (jeevan) in life, i.e. has arranged for emancipation while alive. S/he (sad hi) forever (rahai) remains (samaaey) absorbed, i.e. keeps in mind, to live (siau) by commands of (har-i) the Almighty.

One who (milai) receives awareness of (vaddiaaee) Naam or virtues and commands of the Almighty (tey) with (kirpa = kindness) guidance of the guru, (taaha) that person is not afflicted with (rog-u) the malady of (haumai) ego – acting by self-will and not obeying the guru. 9.

 

ਰਸ ਕਸ ਖਾਏ ਪਿੰਡੁ ਵਧਾਏ ॥ ਭੇਖ ਕਰੈ ਗੁਰ ਸਬਦੁ ਨ ਕਮਾਏ ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਦੁਖੁ ਭਾਰੀ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਹਾ ਹੇ ॥੧੦॥

Ras kas kẖā▫e pind vaḏẖā▫e.  Bẖekẖ karai gur sabaḏ na kamā▫e.  Anṯar rog mahā ḏukẖ bẖārī bistā māhi samāhā he. ||10||

 

One who (khaaey) eats (ras) sweet and (kas) sour food, i.e. concentrates on eating, (vadhaaey) increases size/puts on weight (pindd-u) on the body. One (karai) practices (bheykh = garb) pretense but does not (kamaaey) carry out (sabad-u = word) instructions of the guru.

They have (rog-u) the disease of ego (antar-i) within and suffer (mahaa = great, bhaari = heavy) the terrible grief – of being denied union with the Creator – and (samaaha) remain (maah-i) in (bistta = excrement) the filth of vices. 10.

 

ਬੇਦ ਪੜਹਿ ਪੜਿ ਬਾਦੁ ਵਖਾਣਹਿ ॥ ਘਟ ਮਹਿ ਬ੍ਰਹਮੁ ਤਿਸੁ ਸਬਦਿ ਨ ਪਛਾਣਹਿ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਤਤੁ ਬਿਲੋਵੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਤਾਹਾ ਹੇ ॥੧੧॥

Beḏ paṛėh paṛ bāḏ vakāṇėh.  Gẖat mėh barahm ṯis sabaḏ na pacẖẖāṇėh.  Gurmukẖ hovai so ṯaṯ bilovai rasnā har ras ṯāhā he. ||11||

 

The Pundit (parrah-i) reads (beyd) the Vedas and (parr-i) reading them (vakhaanah-i = says) uses that to get into (baad-u) arguments. (Brahm-u) the Creator is (mah-i) in (ghatt) the body/mind, but he does not (pachhaanah-i) recognize IT (sabad-i) through understanding IT’s commands.

One who (havai) is (gurmukh-i) follows the guru, (su) that person (bilovai = churns) contemplates (tat-u = reality) Naam or Divine virtues and commands; (taaha = of that) his/her (rasna) tongue has (ras-u) taste for, i.e. enjoys praising, (har-i) the Almighty. 11.

 

ਘਰਿ ਵਥੁ ਛੋਡਹਿ ਬਾਹਰਿ ਧਾਵਹਿ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸਾਦੁ ਨ ਪਾਵਹਿ ॥ ਅਨ ਰਸ ਰਾਤੀ ਰਸਨਾ ਫੀਕੀ ਬੋਲੇ ਹਰਿ ਰਸੁ ਮੂਲਿ ਨ ਤਾਹਾ ਹੇ ॥੧੨॥

Gẖar vath cẖẖodėh bāhar ḏẖāvėh.  Manmukẖ anḏẖe sāḏ na pāvahi.  An ras rāṯī rasnā fīkī bole har ras mūl na ṯāhā he. ||12||

 

One who does not follow the guru (chhoddah-i) leaves, i.e. remains oblivious of, (vatth-u = stuff) the wealth (ghar-i) in the mind and (dhaavah-i) runs (baahar-i) outside – searches outside for God who is within. (Manmukh) the self-willed person – does not follow the guru – (andhey = blind) remains oblivious of the reality – and does not (paavah-i) know (saad-u = taste) its experience.

(Rasna) the tongue (raati) imbued with (an) other (ras) tastes – of words/songs and foods/drinks – (boley) speaks (pheeki = insipid) arrogantly; (taaha = of that) it has no (ras-u) taste for virtues of (har-i) the Almighty. 12.

 

ਮਨਮੁਖ ਦੇਹੀ ਭਰਮੁ ਭਤਾਰੋ ॥ ਦੁਰਮਤਿ ਮਰੈ ਨਿਤ ਹੋਇ ਖੁਆਰੋ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਮਨੁ ਦੂਜੈ ਲਾਇਆ ਸੁਪਨੈ ਸੁਖੁ ਨ ਤਾਹਾ ਹੇ ॥੧੩॥

Manmukẖ ḏehī bẖaram bẖaṯāro.  Ḏurmaṯ marai niṯ ho▫e kẖu▫āro.  Kām kroḏẖ man ḏūjai lā▫i▫ā supnai sukẖ na ṯāhā he. ||13||

 

(Bharam-u) delusion is (bhataaro = husband) master of (deyhi = body) the person of one who is (manmukh) a self-willed. (Durmat-i) because of evil counsel/mindset, s/he (marai = dies) succumbs to vices and (hoey) is (nit) ever (khuaaro) frustrated – does not attain peace in life or union with the Creator.

His/her (man) mind (laaiaa = attached) succumbs (kaa-i) to lust, (krodh-i) wrath and (doojai = second) duality; (taaha) s/he has no (sukh-u) peace even in (supnai) dream. 13. 

 

ਕੰਚਨ ਦੇਹੀ ਸਬਦੁ ਭਤਾਰੋ ॥ ਅਨਦਿਨੁ ਭੋਗ ਭੋਗੇ ਹਰਿ ਸਿਉ ਪਿਆਰੋ ॥ ਮਹਲਾ ਅੰਦਰਿ ਗੈਰ ਮਹਲੁ ਪਾਏ ਭਾਣਾ ਬੁਝਿ ਸਮਾਹਾ ਹੇ ॥੧੪॥ Kancẖan ḏehī sabaḏ bẖaṯāro.  An▫ḏin bẖog bẖoge har si▫o pi▫āro.  Mėhlā anḏar gair mahal pā▫e bẖāṇā bujẖ samāhā he. ||14||

 

(Kanchan) golden (deyhi) body, i.e. one who follows the guru, has (sabad-u) Divine commands as (bhataaro) the master. S/he (andin-u) ever (bhog bhogey = mates) enjoys the presence of God within, and has (piaaro) love (sio) for (har-i) the Almighty.

S/he (paaey = finds) sees (ghair = other, mahal-u = mansion) the Almighty in all (mahala = mansions) minds; (bujh-i) understands (bhaana = will) Divine commands – obeys them – and (samaaha) merges in the Almighty. 14.

 

ਆਪੇ ਦੇਵੈ ਦੇਵਣਹਾਰਾ ॥ ਤਿਸੁ ਆਗੈ ਨਹੀ ਕਿਸੈ ਕਾ ਚਾਰਾ ॥ ਆਪੇ ਬਖਸੇ ਸਬਦਿ ਮਿਲਾਏ ਤਿਸ ਦਾ ਸਬਦੁ ਅਥਾਹਾ ਹੇ ॥੧੫॥

Āpe ḏevai ḏevaṇhārā.  Ŧis āgai nahī kisai kā cẖārā.  Āpe bakẖse sabaḏ milā▫e ṯis ḏā sabaḏ athāhā he. ||15||

 

(Deyvanhaara = giver) the Sustainor God (aapey) IT-self (deyvai = gives) imparts the sense to obey Divine commands. (Kisai nahi) none can (chaara) have his/her way (aagai = in front of) with (tis-u = that) IT, i.e. everything happens by God’s will.

(Aapey) IT-self (bakhsey) bestows grace and (milaaey) unites (sabad-i = through the word) through obedience to IT’s commands; (tis da) IT’s (sabad-u) commands are (atthaaha) unfathomable/profound – and one understands through the guru. 15.

 

ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਹੈ ਤਿਸੁ ਕੇਰਾ ॥ ਸਚਾ ਸਾਹਿਬੁ ਠਾਕੁਰੁ ਮੇਰਾ ॥ ਨਾਨਕ ਗੁਰਬਾਣੀ ਹਰਿ ਪਾਇਆ ਹਰਿ ਜਪੁ ਜਾਪਿ ਸਮਾਹਾ ਹੇ ॥੧੬॥੫॥
੧੪॥

Jī▫o pind sabẖ hai ṯis kerā.  Sacẖā sāhib ṯẖākur merā.  Nānak gurbāṇī har pā▫i▫ā har jap jāp samāhā he. ||16||5||14||

 

Our (jeeo) soul (pindd-u) body and (sabh-u) everything, is (keyra = of) given by (tis-u = that) the Creator, (saachaa) the Eternal (tthaakur-u) Master (meyra = my) of all.

(Har-i) the Almighty (paaiaa) is found (gurbani = words of the guru) with the guru’s guidance; it is (jaap-i) remembrance and practice of (jap-u = what is to be remembered) Naam that one (samaahaa) merges in (har-i) the Almighty, says third Nanak. 16. 5. 14.