SGGS pp 1080-1082, Maroo M: 5, Solahey 9-10

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਸਮਰਥ ਸਰਬ ਸੁਖ ਦਾਨਾ ॥ ਸਿਮਰਉ ਨਾਮੁ ਹੋਹੁ ਮਿਹਰਵਾਨਾ ॥ ਹਰਿ ਦਾਤਾ ਜੀਅ ਜੰਤ ਭੇਖਾਰੀ ਜਨੁ ਬਾਂਛੈ ਜਾਚੰਗਨਾ ॥੧॥

Mārū mėhlā 5.  Parabẖ samrath sarab sukẖ ḏānā.  Simra▫o nām hohu miharvānā.  Har ḏāṯā jī▫a janṯ bẖekẖārī jan bāʼncẖẖai jācẖangnā. ||1||

 

Composition of the fifth Guru inn Raga Maaroo. O (samrath) Omnipotent (prabh) Master, You (daana = giver) are the source of (sarab) all (sukh) comforts/peace; please (hohu) be (miharvaana) kind to enable that I (simrau) keep in mind Your Naam, i.e. virtues and commands.

You (har-i) the Almighty are (daataa) the giver/benevolent – source of Naam – and (jeea jant) creatures are (bheykhaari = beggars) seekers; this (jan-u = servant) humble seeker (baanchhai) asks for this (jaachangna) benediction. 1.

 

ਮਾਗਉ ਜਨ ਧੂਰਿ ਪਰਮ ਗਤਿ ਪਾਵਉ ॥ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਮਿਟਾਵਉ ॥ ਦੀਰਘ ਰੋਗ ਮਿਟਹਿ ਹਰਿ ਅਉਖਧਿ ਹਰਿ ਨਿਰਮਲਿ ਰਾਪੈ ਮੰਗਨਾ ॥੨॥

Māga▫o jan ḏẖūr param gaṯ pāva▫o.  Janam janam kī mail mitāva▫o.  Ḏīragẖ rog mitėh har a▫ukẖaḏẖ har nirmal rāpai mangnā. ||2||

 

I (maagau) ask (dhoor-i) for dust of the feet, i.e. service and guidance, of Your (jan = servants) devotees to (paavau) attain (aram) the supreme (gat-i) state – of living by Naam; and thus (mittavau = efface) get rid of (mail-u = dirt) influence of wrong-doings of (janam janam) birth after death.

Influence of (deeragh) chronic (rog) ailments, i.e. vices committed for long, (mittah-i = effaced) removed from the mind (aukhadh-i) with medicine of – awareness of Naam – (har-i) of the Almighty; I (mangna) beg that my mind (nirmal-i) is purified of vices and (raapai) is imbued with Naam. 2.

 

ਸ੍ਰਵਣੀ ਸੁਣਉ ਬਿਮਲ ਜਸੁ ਸੁਆਮੀ ॥ ਏਕਾ ਓਟ ਤਜਉ ਬਿਖੁ ਕਾਮੀ ॥ ਨਿਵਿ ਨਿਵਿ ਪਾਇ ਲਗਉ ਦਾਸ ਤੇਰੇ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਨਾਹੀ ਸੰਗਨਾ ॥੩॥

Sarvaṇī suṇa▫o bimal jas su▫āmī.  Ėkā ot ṯaja▫o bikẖ kāmī.  Niv niv pā▫e laga▫o ḏās ṯere kar sukariṯ nāhī sangnā. ||3||

 

May I (sunau) listen to (bimal) the consecrating (jas-u = praise) virtues of (suaami) the Master (sravani) with the ears; and may I (tajau) giving up (kami) desire for (bikh = poison) transitory gains/pleasures seek (eyka) only One (ott = support) mainstay – of living by Naam.

May I (niv-i niv-i) bend down and (lagau) touch (paaey) the feet, i.e. serve and follow the example of (teyrey) Your (daas = servants) devotees; and (kar-i) do (sukrit-u) good deeds with no (sangana) hesitation. 3.

ਰਸਨਾ ਗੁਣ ਗਾਵੈ ਹਰਿ ਤੇਰੇ ॥ ਮਿਟਹਿ ਕਮਾਤੇ ਅਵਗੁਣ ਮੇਰੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਮਨੁ ਜੀਵੈ ਪੰਚ ਦੂਤ ਤਜਿ ਤੰਗਨਾ ॥੪॥

Rasnā guṇ gāvai har ṯere.  Mitėh kamāṯe avguṇ mere.  Simar simar su▫āmī man jīvai pancẖ ḏūṯ ṯaj ṯangnā. ||4||

 

May my (rasna) tongue (gaavai) sings (teyrey) Your (gun) virtues, o (har-i) Almighty. And influence of (meyrey) my (avgun) faults/transgressions (kamaatey) committed in the past is (mittah-i = erased) removed from the mind – so that I do not commit them again.

May my (man-u) mind (simar-i simar-i = remembers – twice) is conscious of the Master in thoughts and deeds; may it (taj-i) forsake (panch) five (doot) vices (tangana) the bothersome and (jeevai = live) not fall prey to them. 4.

 

ਚਰਨ ਕਮਲ ਜਪਿ ਬੋਹਿਥਿ ਚਰੀਐ ॥ ਸੰਤਸੰਗਿ ਮਿਲਿ ਸਾਗਰੁ ਤਰੀਐ ॥ ਅਰਚਾ ਬੰਦਨ ਹਰਿ ਸਮਤ ਨਿਵਾਸੀ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਨੰਗਨਾ ॥੫॥

Cẖaran kamal jap bohith cẖarī▫ai.  Saṯsang mil sāgar ṯarī▫ai. Arcẖā banḏan har samaṯ nivāsī bāhuṛ jon na nangnā. ||5||

 

We should (chareeai/charreeai) board (bohith-i) the ship of (jap-i) remembrance and practice (charan = feet kamal = lotus) of Divine commands; and (tareeai = swim) get across (saagar-u = ocean) the world-ocean – of vices (mil-i) by joining (santsang-i) company of the guru – the holy congregation.

People perform (archa) worship of deities with flowers etc. and (bandan) obeisance to them, but for me worship is seeing (har-i) the Almighty (nivaasi = resident) present (samat) equally everywhere in all, by which one does not (nangana = naked) face the ignominy of being put (jon-i) in the womb, i.e. not born (baahurr-i) again. 5.

 

ਦਾਸ ਦਾਸਨ ਕੋ ਕਰਿ ਲੇਹੁ ਗਪਾਲਾ ॥ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਦੀਨ ਦਇਆਲਾ ॥ ਸਖਾ ਸਹਾਈ ਪੂਰਨ ਪਰਮੇਸੁਰ ਮਿਲੁ ਕਦੇ ਨ ਹੋਵੀ ਭੰਗਨਾ ॥੬॥

Ḏās ḏāsan ko kar leho gopālā.  Kirpā niḏẖān ḏīn ḏa▫i▫ālā. Sakẖā sahā▫ī pūran parmesur mil kaḏe na hovī bẖangnā. ||6||

 

O (gupaala = Sustainor of the world) Almighty, (kar- leyhu) make me (daas) the servant (ko) of Your (daasan = servants) seekers. You are (nidhaan) the treasure of (kripa) mercy, i.e. You are so merciful, and (daiaala) kind to (deen = poor) the hapless like me.

O (pooran) all-pervasive (parmeysur) Supreme Master, You are my (sahaaee) helpful (sakhaa) friend; please (mil-u) meet me so that my (bhangana = destruction) succumbing to vices (kadey na) never (hovi) happens. 6.

 

ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰੀ ਹਰਿ ਆਗੈ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੈ ॥ ਜਿਸ ਕਾ ਸਾ ਸੋਈ ਪ੍ਰਤਿਪਾਲਕੁ ਹਤਿ ਤਿਆਗੀ ਹਉਮੈ ਹੰਤਨਾ ॥੭॥

Man ṯan arap ḏẖarī har āgai.  Janam janam kā so▫i▫ā jāgai.  Jis kā sā so▫ī parṯipālak haṯ ṯi▫āgī ha▫umai hanṯnā. ||7||

 

One who (arap-i) makes offering and (dhari) places (aagai) before, i.e. submits to, (har-i) the Almighty in (man-u = mind) thought and (tan-u = body) deed; his/her mind which was (soiaa = asleep) inebriated by vices (ka) of/in (janam janam) birth after birth (jaagai = awakes) becomes alert to vices.

She develops faith that the Creator (jis ka) whose creation (sa) s/he is, (soee) that will (pratipaalak-u = nurturer) take care of him/her and protect from vices; s/he (hat-i) kills (hantna) the killer (haumai) ego, i.e. causes to fall prey to vices. 7.

 

ਜਲਿ ਥਲਿ ਪੂਰਨ ਅੰਤਰਜਾਮੀ ॥ ਘਟਿ ਘਟਿ ਰਵਿਆ ਅਛਲ ਸੁਆਮੀ ॥ ਭਰਮ ਭੀਤਿ ਖੋਈ ਗੁਰਿ ਪੂਰੈ ਏਕੁ ਰਵਿਆ ਸਰਬੰਗਨਾ ॥੮॥

Jal thal pūran anṯarjāmī.  Gẖat gẖat ravi▫ā acẖẖal su▫āmī.  Bẖaram bẖīṯ kẖo▫ī gur pūrai ek ravi▫ā sarbangnā. ||8||

 

The Almighty (antarjaami) knower of minds is (pooran = filling) present (jal-i) in water, (thal-i) in/on land; IT (raviaa) is present (ghatt-i ghatt-i) in all minds/bodies (achhal) not deceived – untouched – by temptations in the world-play.

When (poorai) the perfect (gur-i) guru (khoi = loses) removes (bheet-i) wall of (bharam) delusion, then one sees (eyk-u) the One Master (raviaa) present (sarbangana) in all. 8.

 

ਜਤ ਕਤ ਪੇਖਉ ਪ੍ਰਭ ਸੁਖ ਸਾਗਰ ॥ ਹਰਿ ਤੋਟਿ ਭੰਡਾਰ ਨਾਹੀ ਰਤਨਾਗਰ ॥ ਅਗਹ ਅਗਾਹ ਕਿਛੁ ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਸੋ ਬੂਝੈ ਜਿਸੁ ਕਿਰਪੰਗਨਾ ॥੯॥

Jaṯ kaṯ pekẖa▫o parabẖ sukẖ sāgar.  Har ṯot bẖandār nāhī raṯnāgar.  Agah agāh kicẖẖ miṯ nahī pā▫ī▫ai so būjẖai jis kirpangnā. ||9||

 

(Jat kat) wherever I (peykhau) look, I see (prabh) the Almighty present; IT is (saagar) the ocean – source of (sukh) peace. There is no (tott-i) shortfall in (bhandaar = store) IT’s treasure; it is (ratnaagar) a mine of jewels – virtues.

The Almighty is (agah = cannot be held) beyond reach and (agaah = bottomless) Unfathomable; we cannot (paaeeai = obtain) know IT’s (mit-i) measure; (so) that person (boojhai) understands IT’s virtues (jis-u) who is (kirpangana = kindness) bestowed Divine grace.  9.

 

ਛਾਤੀ ਸੀਤਲ ਮਨੁ ਤਨੁ ਠੰਢਾ ॥ ਜਨਮ ਮਰਣ ਕੀ ਮਿਟਵੀ ਡੰਝਾ ॥ ਕਰੁ ਗਹਿ ਕਾਢਿ ਲੀਏ ਪ੍ਰਭਿ ਅਪੁਨੈ ਅਮਿਓ ਧਾਰਿ ਦ੍ਰਿਸਟੰਗਨਾ ॥੧੦॥

Cẖẖāṯī sīṯal man ṯan ṯẖandẖā.  Janam maraṇ kī mitvī danjẖā.  Kar gėh kādẖ lī▫e parabẖ apunai ami▫o ḏẖār ḏaristangnā. ||10||

 

His/her (chhaati) chest is (seetal) cool; and (man-u) mind and (tan-u) body are (tthanddha) cool, i.e. s/he is totally at peace; his/her (ddanjha) pain of (janam) births and (maran) deaths (mittvi = removed) is obviated,

On whom (prabh-i) the Almighty (dhaar-i) bestows (amio/amrit) life-giving (dristtangna) sight of grace; the Almighty ever (gah) holds (kar-u) the hand of (apunai = own) IT’s servant and (kaaddh leeay) takes out from vices. 10.

 

ਏਕੋ ਏਕੁ ਰਵਿਆ ਸਭ ਠਾਈ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹੀ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਰਵਿਆ ਤ੍ਰਿਸਨ ਬੁਝੀ ਭਰਮੰਗਨਾ ॥੧੧॥

Ėko ek ravi▫ā sabẖ ṯẖā▫ī.  Ŧis bin ḏūjā ko▫ī nāhī.  Āḏ maḏẖ anṯ parabẖ ravi▫ā ṯarisan bujẖī bẖarmangnā. ||11||

 

There is (eyko) only One Master and that (eyk-u) One (raviaa) pervades in (sabh) all (tthaai) places. There is (koee naahi = not any) no (dooja) other Master (bin-u) except (tis-u = that) the Almighty.

(Prabh-u) the Almighty is (raviaa) present (aad-i) from the beginning, (madh-i) through the middle and to (ant-i) the end, i.e. is the Creator, Sustainor and destroyer; one who has this awareness, his/her (bharmangna = wandering) running after (trisan = craving) desires (bujhi = extinguishes) stops. 11.

 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ ਗੁਰੁ ਕਰਤਾ ਗੁਰੁ ਸਦ ਬਖਸੰਦੁ ॥ ਗੁਰ ਜਪੁ ਜਾਪਿ ਜਪਤ ਫਲੁ ਪਾਇਆ ਗਿਆਨ ਦੀਪਕੁ ਸੰਤ ਸੰਗਨਾ ॥੧੨॥

Gur parmesar gur gobinḏ.  Gur karṯā gur saḏ bakẖsanḏ.  Gur jap jāp japaṯ fal pā▫i▫ā gi▫ān ḏīpak sanṯ sangnā. ||12||

 

(Gur-u) the guru is embodiment of (parmeysr-u) the Supreme Master, (gobind-u) the Master of universe. The guru is embodiment of (karta) the Creator, and (sad) ever (bakhsand-u) gracious.

(Jaap-i) with remembrance and (japat) practice of (jap-u = what is to be remembered) Naam as taught by the guru, (phal-u = fruit) success in finding the Almighty within (paaiaa) is attained; (sangana) company/guidance of (sant) the guru is (deepak-u) the lamp of (giaan) awareness of Naam – which drives out the darkness of vices from the mind. 12.

 

ਜੋ ਪੇਖਾ ਸੋ ਸਭੁ ਕਿਛੁ ਸੁਆਮੀ ॥ ਜੋ ਸੁਨਣਾ ਸੋ ਪ੍ਰਭ ਕੀ ਬਾਨੀ ॥ ਜੋ ਕੀਨੋ ਸੋ ਤੁਮਹਿ ਕਰਾਇਓ ਸਰਣਿ ਸਹਾਈ ਸੰਤਹ ਤਨਾ ॥੧੩॥

Jo pekẖā so sabẖ kicẖẖ su▫āmī.  Jo sunṇā so parabẖ kī bānī.  Jo kīno so ṯumėh karā▫i▫o saraṇ sahā▫ī sanṯėh ṯanā. ||13||

 

(Jo) whatever we (peykha) see, (so) that (sabh-u kichh-u) everything is – manifestation of – (suaami) the Master. Whatever we (sunana) hear, (so) that is (baani) words of (prabh) the Almighty – through the creation.

(Jo) whatever anyone (keeno) does, (so) that (tumah-i) You (karaaio) cause to be done; I have placed myself (saran-i = in sanctuary) care and obedience of You, the Almighty; You are (sahaai) helpful to Your (tanaa) children, (santah) the seekers. 13.

 

ਜਾਚਕੁ ਜਾਚੈ ਤੁਮਹਿ ਅਰਾਧੈ ॥ ਪਤਿਤ ਪਾਵਨ ਪੂਰਨ ਪ੍ਰਭ ਸਾਧੈ ॥ ਏਕੋ ਦਾਨੁ ਸਰਬ ਸੁਖ ਗੁਣ ਨਿਧਿ ਆਨ ਮੰਗਨ ਨਿਹਕਿੰਚਨਾ ॥੧੪॥
Jācẖak jācẖai ṯumėh arāḏẖai.  Paṯiṯ pāvan pūran parabẖ sāḏẖai.  Ėko ḏān sarab sukẖ guṇ niḏẖ ān mangan nihkincẖnā. ||14||

 

(Jaachak-u = beggar) the seeker (jaachai = begs) wishes that s/he (araadhai) invokes (tumah-i) You alone. You (paavan) purify (patit) those fallen ones to vices, o (pooran) all-pervasive (prabh) Almighty (saadhai/saadhoo) guru.

O Almighty, You (nidh-i = treasure) the source of (sukh) comforts and (gun) virtues; I ask (eyko) only one (daan-u = alms) benediction – of awareness of Your Naam; I (mangan) ask for (nihkinchna) nothing (aan) else. 14.

 

Page 1081

 

Note: A raw fabric needs to be bleached before it can hold the color of the dye. The fabric is bleached in a vessel by using the beaching agent for it to hold the color. In this verse the mind is likened to a fabric and obedience to the Almighty is the bleaching/conditioning agent applied by the guru’s guidance.

 

ਕਾਇਆ ਪਾਤ੍ਰੁ ਪ੍ਰਭੁ ਕਰਣੈਹਾਰਾ ॥ ਲਗੀ ਲਾਗਿ ਸੰਤ ਸੰਗਾਰਾ ॥ ਨਿਰਮਲ ਸੋਇ ਬਣੀ ਹਰਿ ਬਾਣੀ ਮਨੁ ਨਾਮਿ ਮਜੀਠੈ ਰੰਗਨਾ ॥੧੫॥

Kā▫i▫ā pāṯar parabẖ karnaihārā.  Lagī lāg sanṯ sangārā.  Nirmal so▫e baṇī har baṇī man nām majīṯẖai rangnā. ||15||

 

(Prabh-u) the Almighty (karnaihaara) creates (kaaiaa) the body (paatr) vessel – in which the mind-fabric is dyed/conditioned. The mind is (laag-i) conditioned (lagi) with the bleaching/conditioning agent of (sangaara = company) guidance of (sant) the guru.

When given the dye of obedience, it gets (majeetthai) the fast (rangna) color (naam-i) of Naam, i.e. is imbued with, (har-i) the Almighty’s (baani = words) commands, and his/her (soey) reputation (bani) becomes by (nirmal = clean) good. 15.

 

ਸੋਲਹ ਕਲਾ ਸੰਪੂਰਨ ਫਲਿਆ ॥ ਅਨਤ ਕਲਾ ਹੋਇ ਠਾਕੁਰੁ ਚੜਿਆ ॥ ਅਨਦ ਬਿਨੋਦ ਹਰਿ ਨਾਮਿ ਸੁਖ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਰਸੁ ਹਰਿ ਭੁੰਚਨਾ ॥੧੬॥੨॥੯॥

Solah kalā sampūran fali▫ā.  Anaṯ kalā ho▫e ṯẖākur cẖaṛi▫ā.  Anaḏ binoḏ har nām sukẖ Nānak amriṯ ras har bẖuncẖanā. ||16||2||9||

 

One who (phaliaa) succeeds in attaining (solah) sixteen (kalaa) skills – an idiom meaning – attains (sampooran = complete) perfection – in overcoming vices; s/he (hoey = becomes) attains (anat) unlimited (kalaa) capabilities; and (tthaakur-u = master) the Almighty (charriaa = rises) manifests within him/her.

S/he experiences (anad) bliss, (binod) joy and (sukh) peace, (naam-i) through living by Naam or Divine virtues and commands; s/he (bhunchna) enjoys (amrit) the life-giving (ras-u) elixir of (har-i) the Almighty, i.e. enjoys the experience of presence of God within, says fifth Nanak. 16. 2. 9.

 

————————————————————————

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਤੂ ਸਾਹਿਬੁ ਹਉ ਸੇਵਕੁ ਕੀਤਾ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ਦੀਤਾ ॥ ਕਰਨ ਕਰਾਵਨ ਸਭੁ ਤੂਹੈ ਤੂਹੈ ਹੈ ਨਾਹੀ ਕਿਛੁ ਅਸਾੜਾ ॥੧॥

Ŧū sāhib ha▫o sevak kīṯā.  Jī▫o pind sabẖ ṯerā ḏīṯā.  Karan karāvan sabẖ ṯūhai ṯūhai hai nāhī kicẖẖ asāṛā. ||1||

 

(Too) You, (sahib-u) Master have (keeta) made me Your (seyvak-u) servant; my (jeeo) soul and (pindd-u) body, (sabh-u) everything is (deeta) given (teyra = your) by You.

(Toohai) You and (toohai) You alone (karan) create and (karaavan = cause to do) engage the creatures in (sabh-u) everything; there (hai) is (naahi kichh-u) nothing (asaarra = our) we can do on our own. 1.

 

ਤੁਮਹਿ ਪਠਾਏ ਤਾ ਜਗ ਮਹਿ ਆਏ ॥ ਜੋ ਤੁਧੁ ਭਾਣਾ ਸੇ ਕਰਮ ਕਮਾਏ ॥ ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਿਛੂ ਨ ਹੋਆ ਤਾ ਭੀ ਨਾਹੀ ਕਿਛੁ ਕਾੜਾ ॥੨॥

Ŧumėh paṯẖā▫e ṯā jag mėh ā▫e. Jo ṯuḏẖ bẖāṇā se karam kamā▫e.  Ŧujẖ ṯe bāhar kicẖẖū na ho▫ā ṯā bẖī nāhī kicẖẖ kāṛā. ||2||

 

When (tumah-i) You (patthaaey) sent (ta) then we (aaey) came (mah-i) in (jag) the world. We (kamaaey) do (sey) those (karam) deeds (jo) which are (bhaana) willed by (tudh-u) You.

(Kichhoo na) nothing (hoaa) happens (baahar-i) outside (tey) from (tujh = you) Your will; (ta bhi) that is why I have (naahi kichh-u) no (kaarra) anxiety – because You do what is good for me. 2.

 

ਊਹਾ ਹੁਕਮੁ ਤੁਮਾਰਾ ਸੁਣੀਐ ॥ ਈਹਾ ਹਰਿ ਜਸੁ ਤੇਰਾ ਭਣੀਐ ॥ ਆਪੇ ਲੇਖ ਅਲੇਖੈ ਆਪੇ ਤੁਮ ਸਿਉ ਨਾਹੀ ਕਿਛੁ ਝਾੜਾ ॥੩॥

Ūhā hukam ṯumārā suṇī▫ai.  Īhā har jas ṯerā bẖaṇī▫ai.  Āpe lekẖ alekẖai āpe ṯum si▫o nāhī kicẖẖ jẖāṛā. ||3||

 

The souls (suneeai = hear) are told (tumaara) Your (hukam-u) commands – how to lead life, (ooha = there) before birth. And the souls (bhaneeai = utter) praise (teyra) Your (jas-u) glory, i.e. acknowledge and obey You.

You (aapey) Yourself write (leykh = writing) the account of deeds of some creatures – do not approve those who do not obey You – and (aleykhai = un-write) erase of, i.e. approve, those – who obey You; we can have (naahi kichh-u = not any) no (jhaarra) conflict (siau) with (tum) You, i.e. we cannot question the Master. 3.

 

ਤੂ ਪਿਤਾ ਸਭਿ ਬਾਰਿਕ ਥਾਰੇ ॥ ਜਿਉ ਖੇਲਾਵਹਿ ਤਿਉ ਖੇਲਣਹਾਰੇ ॥ ਉਝੜ ਮਾਰਗੁ ਸਭੁ ਤੁਮ ਹੀ ਕੀਨਾ ਚਲੈ ਨਾਹੀ ਕੋ ਵੇਪਾੜਾ ॥੪॥

Ŧū piṯā sabẖ bārik thāre.  Ji▫o kẖelāvėh ṯi▫o kẖelaṇhāre.  Ujẖaṛ mārag sabẖ ṯum hī kīnā cẖalai nāhī ko vepāṛā. ||4||

 

(Too) You are (pitaa) the father and (sabh-i) all creatures are (thaarey) Your (baarik) children; (jiau) whatever way You (kheylaavah-i = cause to play) cause them to act (tiau) that way they (khelanhaarey = play) act.

(Ujhaarr) going astray or remaining on (maarag-u) path told by You is (sabh-u) all (keena) caused by (tum hi) You alone; (naahi ko) no one (chalai = moves) acts (veypaarra) against Your will. 4.

 

ਇਕਿ ਬੈਸਾਇ ਰਖੇ ਗ੍ਰਿਹ ਅੰਤਰਿ ॥ ਇਕਿ ਪਠਾਏ ਦੇਸ ਦਿਸੰਤਰਿ ॥ ਇਕ ਹੀ ਕਉ ਘਾਸੁ ਇਕ ਹੀ ਕਉ ਰਾਜਾ ਇਨ ਮਹਿ ਕਹੀਐ ਕਿਆ ਕੂੜਾ ॥੫॥

Ik baisā▫e rakẖe garih anṯar.  Ik paṯẖā▫e ḏes disanṯar.  Ik hī ka▫o gẖās ik hī ka▫o rājā in mėh kahī▫ai ki▫ā kūṛā. ||5||

 

You (baisaaey rakhey = cause to stay) keep (ik-i = one type) some (antar-i) in their (grih) homes; and (patthaaey) send (ik-i) some to wander in their (deys) country and (disant-i) foreign lands.

(Ik hi) some you engage in cutting (ghaas-u) grass and make (ik hi) some (raaja) kings; there is (kiaa = what?) nothing (mah-i) in (in) these statements (kaheeai) can be called (koorra) false, i.e. this is a fact. 5.

 

ਕਵਨ ਸੁ ਮੁਕਤੀ ਕਵਨ ਸੁ ਨਰਕਾ ॥ ਕਵਨੁ ਸੈਸਾਰੀ ਕਵਨੁ ਸੁ ਭਗਤਾ ॥ ਕਵਨ ਸੁ ਦਾਨਾ ਕਵਨੁ ਸੁ ਹੋਛਾ ਕਵਨ ਸੁ ਸੁਰਤਾ ਕਵਨੁ ਜੜਾ ॥੬॥

Kavan so mukṯī kavan so narkā.  Kavan saisārī kavan so bẖagṯā.  Kavan so ḏānā kavan so hocẖẖā kavan so surṯā kavan jaṛā. ||6||

 

Questions: (Kavan) who is (su) that who (mukti) is emancipated, and who is put in (narka) hell – of cycles of reincarnation? (Kavan) who is (saisaari = of the world) a seeker of material things, and who (bhagta) a devotee of God?

(Kavan) who is (daanaa) wise and who (hochhaa) hollow; who is (surta) thoughtful and who (jarraa) foolish? 6.

 

ਹੁਕਮੇ ਮੁਕਤੀ ਹੁਕਮੇ ਨਰਕਾ ॥ ਹੁਕਮਿ ਸੈਸਾਰੀ ਹੁਕਮੇ ਭਗਤਾ ॥ ਹੁਕਮੇ ਹੋਛਾ ਹੁਕਮੇ ਦਾਨਾ ਦੂਜਾ ਨਾਹੀ ਅਵਰੁ ਧੜਾ ॥੭॥

Hukme mukṯī hukme narkā.  Hukam saisārī hukme bẖagṯā.  Hukme hocẖẖā hukme ḏānā ḏūjā nāhī avar ḏẖaṛā. ||7||

 

It is (hukmey = with orders) with Divine will that one (mukti) attains emancipation or is (narka = hell) put in cycles of births and deaths. It is (hukam-i) with orders of God one becomes (saisaari = of the world) a seeker of material things or (bhagta) a devotee.

It is (hukmey) by Divine will that one is (hochha) petty or (daanaa) wise; there is not (dooja = second, avar-u = other) any other (dharraa) side to it, i.e. there is no other explanation for these. 7.

 

ਸਾਗਰੁ ਕੀਨਾ ਅਤਿ ਤੁਮ ਭਾਰਾ ॥ ਇਕਿ ਖੜੇ ਰਸਾਤਲਿ ਕਰਿ ਮਨਮੁਖ ਗਾਵਾਰਾ ॥ ਇਕਨਾ ਪਾਰਿ ਲੰਘਾਵਹਿ ਆਪੇ ਸਤਿਗੁਰੁ ਜਿਨ ਕਾ ਸਚੁ ਬੇੜਾ ॥੮॥

Sāgar kīnā aṯ ṯum bẖārā.  Ik kẖaṛe rasāṯal kar manmukẖ gāvārā.  Iknā pār langẖāvėh āpe saṯgur jin kā sacẖ beṛā. ||8||

 

O Almighty, You have (keena) created a (at-i) very (bhaaraa = weighty) difficult – hard to overcome – (saagar-u = ocean/world-ocean) world-play of temptations. You (kar-i) make some others who are (manmukh) self-willed (gaavaara) fools – and do not follow the guru – to (kharrey = takes) put them, (rasaatal-i = lower region) in the ocean – they succumb to temptations.

And (aapey) Yourself (langhaavah-i) ferry (ikna = one type) some (paar-i) across, i.e. enable to overcome temptations; they are those (jin ka) whose (sach-u) eternal (beyrra) ship – reliance – is (satigur-u = true guru) on teachings of the true guru. 8.

 

ਕਉਤਕੁ ਕਾਲੁ ਇਹੁ ਹੁਕਮਿ ਪਠਾਇਆ ॥ ਜੀਅ ਜੰਤ ਓਪਾਇ ਸਮਾਇਆ ॥ ਵੇਖੈ ਵਿਗਸੈ ਸਭਿ ਰੰਗ ਮਾਣੇ ਰਚਨੁ ਕੀਨਾ ਇਕੁ ਆਖਾੜਾ ॥੯॥

Ka▫uṯak kāl ih hukam paṯẖā▫i▫ā.  Jī▫a janṯ opā▫e samā▫i▫ā.  vekẖai vigsai sabẖ rang māṇe racẖan kīnā ik ākẖāṛā.

||9||

 

(Ih-u) this creature (patthaaiaa) is sent to the world (hukam-i) with orders for (kautak-u = play) life and (kaal-u) death. The Creator (upaaey) creates (jeea jant) the creatures and (samaaiaa = merge) causes their death.

IT (rachan keena) has created the world as (ik-u) an (akhaaraa) arena, (veykhai) watches the play, is (vigsai) happy and (maaney) enjoys (sabh-i) all (rang) pleasures in 9.

 

ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ॥ ਵਡ ਦਾਤਾਰੁ ਵਡੀ ਜਿਸੁ ਜਾਈ ॥ ਅਗਮ ਅਗੋਚਰੁ ਬੇਅੰਤ ਅਤੋਲਾ ਹੈ ਨਾਹੀ ਕਿਛੁ ਆਹਾੜਾ ॥੧੦॥

vadā sāhib vadī nā▫ī.  vad ḏāṯār vadī jis jā▫ī.  Agam agocẖar be▫anṯ aṯolā hai nāhī kicẖẖ āhāṛā. ||10||

 

The Almighty is (vaddaa = great) the highest (sahib-u) Master with (vaddi) great (naai) glory – virtues and powers. IT is (vadd) highly (daataar = giver) benevolent (jis-u) whose (jaaee = place) seat of authority is (vaddi = great) the highest.

IT is (agam) beyond reach/comprehension, (agochar-u) not perceived by the senses, (beyant) Infinite, and (atola = un-weighable) beyond measure; there is (naahi kichh-u = not any) nothing which (ahaarra) is not measured by IT – everything is under IT’s control. 10.

 

ਕੀਮਤਿ ਕੋਇ ਨ ਜਾਣੈ ਦੂਜਾ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨ ਪੂਜਾ ॥ ਆਪਿ ਸੁ ਗਿਆਨੀ ਆਪਿ ਧਿਆਨੀ ਆਪਿ ਸਤਵੰਤਾ ਅਤਿ ਗਾੜਾ ॥੧੧॥

Kīmaṯ ko▫e na jāṇai ḏūjā.  Āpe āp niranjan pūjā.  Āp so gi▫ānī āp ḏẖi▫ānī āp saṯvanṯā aṯ gāṛā. ||11||

 

(Koey na) no one (dooja = other) else (jaanai) knows the Almighty’s (keemat-i = price/value) virtues and powers; IT is (niranjan = un-stained) pristine and (aapey) IT-self alone is (pooja = reaches/equals) like (aap-i) IT-self – none equals IT.

IT (aap-i) IT-self alone is (giaani) aware of IT’s virtues and commands, IT-self (dhiaani) pays attention to, i.e. obeys,  IT’s commands; is IT-self (satvanta) of truthful conduct and (at-i) very (gaarraa = deep) profound – in virtues. 11.

 

ਕੇਤੜਿਆ ਦਿਨ ਗੁਪਤੁ ਕਹਾਇਆ ॥ ਕੇਤੜਿਆ ਦਿਨ ਸੁੰਨਿ ਸਮਾਇਆ ॥ ਕੇਤੜਿਆ ਦਿਨ ਧੁੰਧੂਕਾਰਾ ਆਪੇ ਕਰਤਾ ਪਰਗਟੜਾ ॥੧੨॥

Keṯ▫ṛi▫ā ḏin gupaṯ kahā▫i▫ā.  Keṯ▫ṛi▫ā ḏin sunn samā▫i▫ā.  Keṯ▫ṛi▫ā ḏin ḏẖunḏẖūkārā āpe karṯā pargatṛā. ||12||

 

IT (kahaaiaa) is said to have remained (gupat-u) hidden (keytrriaa = so many, din =days) for a long period; and was (samaaiaa = contained) existed (sunn-i = in abandoned place) in one unshakable state.

There was (dhundhookaara) darkness (keytrriaa din) for long when (karta) the Creator (aapey = self) alone (pargattrraa) was manifest. 12.

 

ਆਪੇ ਸਕਤੀ ਸਬਲੁ ਕਹਾਇਆ ॥ ਆਪੇ ਸੂਰਾ ਅਮਰੁ ਚਲਾਇਆ ॥

Āpe sakṯī sabal kahā▫i▫ā.  Āpe sūrā amar cẖalā▫i▫ā.

 

The Creator (kahaaiaa) is known as (sabal-u) powerful (sakti) materially and asserts as (soora = warrior) powerful authority (chalaaiaa) enforcing (amar-u) orders, i.e. drives some from within to display their worldly powers – such persons are restless.

 

Page 1082

 

ਆਪੇ ਸਿਵ ਵਰਤਾਈਅਨੁ ਅੰਤਰਿ ਆਪੇ ਸੀਤਲੁ ਠਾਰੁ ਗੜਾ ॥੧੩॥

Āpe siv varṯā▫ī▫an anṯar āpe sīṯal ṯẖār gaṛā. ||13||

 

(Antar-i) in some (aapey) IT-self (vartaaiann-u = causes) puts (siv) God-consciousness; and being in them is (aapey) IT-self (seetal-u) cool like (ttaar-u) the cold (garraa) hail – such persons are at peace. 13.

 

ਜਿਸਹਿ ਨਿਵਾਜੇ ਗੁਰਮੁਖਿ ਸਾਜੇ ॥ ਨਾਮੁ ਵਸੈ ਤਿਸੁ ਅਨਹਦ ਵਾਜੇ ॥ ਤਿਸ ਹੀ ਸੁਖੁ ਤਿਸ ਹੀ ਠਕੁਰਾਈ ਤਿਸਹਿ ਨ ਆਵੈ ਜਮੁ ਨੇੜਾ ॥੧੪॥

Jisahi nivāje gurmukẖ sāje.  Nām vasai ṯis anhaḏ vāje.  Ŧis hī sukẖ ṯis hī ṯẖakurā▫ī ṯisėh na āvai jam neṛā. ||14||

 

One (jisah-i) whom IT decides to (nivaajey) gives honor, IT (saajey) makes (tis-u = that) him/her (gurmukh-i) a follower of the guru. (Naam-u) Divine virtues and commands (vasai) abide in the mind of (tis-u) that person and (anhad) incessant celestial music (vaajey) plays within him/her, i.e. s/he remains connected with the Creator.

(Tis hi) that person alone – who follows the guru – has (sukh-u) peace and (tthakuraai) becomes master, i.e. high status/exalted amongst all; (jam-u) the agent of Divine justice does not (aavah-i) come (neyrraa) near (tisah-i = that) him/her, i.e. there is nothing against him/her for being accepted for union with the Creator. 14.

 

ਕੀਮਤਿ ਕਾਗਦ ਕਹੀ ਨ ਜਾਈ ॥ ਕਹੁ ਨਾਨਕ ਬੇਅੰਤ ਗੁਸਾਈ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸੋਈ ਹਾਥਿ ਤਿਸੈ ਕੈ ਨੇਬੇੜਾ ॥੧੫॥

Kīmaṯ kāgaḏ kahī na jā▫ī.  Kaho Nānak be▫anṯ gusā▫ī.  Āḏ maḏẖ anṯ parabẖ so▫ī hāth ṯisai kai nebeṛā. ||15||

 

(Keemat-i = price) the worth – virtues and powers of the Almighty (na jaaee) cannot be (kaagad/kaagaz = paper) written or (kahi) spoken of. (Gusaaee = master of the world) the Almighty is (beyant) Infinite, (kahu) say o fifth Nanak.

(Soee) that (prabh-u) Almighty alone is present (aad-i) from beginning, (madh-i) through middle and (ant-i) till the end, i.e. creates, sustains and watches, and ends life; (neybeyrraa) decision on what happens to one is (haath-i) in hands (kai) of (tisai = that) God alone. 15.

 

ਤਿਸਹਿ ਸਰੀਕੁ ਨਾਹੀ ਰੇ ਕੋਈ ॥ ਕਿਸ ਹੀ ਬੁਤੈ ਜਬਾਬੁ ਨ ਹੋਈ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪੇ ਕਰਿ ਕਰਿ ਵੇਖੈ ਚੋਜ ਖੜਾ ॥੧੬॥੧॥੧੦॥

Ŧisėh sarīk nāhī re ko▫ī.  Kis hī buṯai jabāb na ho▫ī.  Nānak kā parabẖ āpe āpe kar kar vekẖai cẖoj kẖaṛā. ||16||1||10||

 

(Rey) o people, there is (nahi koee) none (sareek-u) equal (tisah-i) to the Almighty. IT (na hoee) is not (jabaab-u = answer, hoee = happens/is given) answerable (butai) to (kis hi) anyone – is the highest Master.

(Prabh-u) the Master of fifth Nanak is (aapey) IT-self the Master (aapey) IT-self; IT (kar-i kar-i) creates (choj = play) the world-play and (kharraa = stands) IT-self (veykhai) watches. 16. 1. 10.

 

SGGS pp 1077-1080, Maaroo M: 5, Solahey 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਸੂਰਤਿ ਦੇਖਿ ਨ ਭੂਲੁ ਗਵਾਰਾ ॥ ਮਿਥਨ ਮੋਹਾਰਾ ਝੂਠੁ ਪਸਾਰਾ ॥ ਜਗ ਮਹਿ ਕੋਈ ਰਹਣੁ ਨ ਪਾਏ ਨਿਹਚਲੁ ਏਕੁ ਨਾਰਾਇਣਾ ॥੧॥

Mārū mėhlā 5.  Sūraṯ ḏekẖ na bẖūl gavārā.  Mithan mohārā jẖūṯẖ pasārā.  Jag mėh ko▫ī rahaṇ na pā▫e nihcẖal ek nārā▫iṇā. ||1||

 

Composition of the fifth Guru in Raga Maaroo. Do not (bhool = go astray) get misled (deykh-i) seeing (soorat-i) looks, o (gavaara) uniformed person. This (pasaara = expanse) world-play is (jhootth-u = false) impermanent and hence (mohaara) attachment are (mithan = false) transitory.

(Na koee) no one (paaey) gets to (rahan-u) stay (mah-i) in (jag) the world – everyone has to die; (naaraaiaa) the Almighty (eyk-u = one) alone is (nihchal = unshakable) Eternal. 1.

 

ਗੁਰ ਪੂਰੇ ਕੀ ਪਉ ਸਰਣਾਈ ॥ ਮੋਹੁ ਸੋਗੁ ਸਭੁ ਭਰਮੁ ਮਿਟਾਈ ॥ ਏਕੋ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਏ ਅਉਖਧੁ ਸਚੁ ਨਾਮੁ ਰਿਦ ਗਾਇਣਾ ॥੨॥

Gur pūre kī pa▫o sarṇā▫ī.  Moh sog sabẖ bẖaram mitā▫ī.  Ėko manṯar driṛ▫ā▫e a▫ukẖaḏẖ sacẖ nām riḏ gā▫iṇā. ||2||

 

(Pau = fall down) place yourself in (sarnaaee = sanctuary) care and obedience (ki) of (poorey) the perfect (gur) guru; and (mittai = efface) get rid of (sabh-u) all (moh-u) attachment, (sog-u) sorrow and (bharam-u) wandering aimlessly.

The guru (drirraaey) creates firm understanding and commitment to this (eyko) one (mantr-u) mantra/instruction; (aukhadh-u) the medicine for all ills is to (gaainaa = sing) praise (naam-u) virtues and commands of (sach-u) the Eternal (rid) in mind and practice them. 2.

 

Page 1078

 

ਜਿਸੁ ਨਾਮੈ ਕਉ ਤਰਸਹਿ ਬਹੁ ਦੇਵਾ ॥ ਸਗਲ ਭਗਤ ਜਾ ਕੀ ਕਰਦੇ ਸੇਵਾ ॥ ਅਨਾਥਾ ਨਾਥੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਸੋ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਣਾ ॥੩॥

Jis nāmai ka▫o ṯarsėh baho ḏevā.  Sagal bẖagaṯ jā kī karḏe sevā.  Anāthā nāth ḏīn ḏukẖ bẖanjan so gur pūre ṯe pā▫iṇā. ||3||

 

The Almighty, (kau) for (jis-u) whose (Naamai) Naam (bahu) the numerous (deyva) gods (tarsah-i) long; and (ja ki) in whose (seyva = service) obedience (sagal) all (bhagat) devotees (kardey = perform) engage.

IT is (naath-u) the Master/support of (anaathaa) the master-less/hapless, (bhanjan-u) destroyer of (dukh) distress of (deen) the poor; awareness of Naam of (so) that is (paaina) obtained (tey) from (poorey) the perfect (gur) guru. 3.

 

ਹੋਰੁ ਦੁਆਰਾ ਕੋਇ ਨ ਸੂਝੈ ॥ ਤ੍ਰਿਭਵਣ ਧਾਵੈ ਤਾ ਕਿਛੂ ਨ ਬੂਝੈ ॥ ਸਤਿਗੁਰੁ ਸਾਹੁ ਭੰਡਾਰੁ ਨਾਮ ਜਿਸੁ ਇਹੁ ਰਤਨੁ ਤਿਸੈ ਤੇ ਪਾਇਣਾ ॥੪॥

Hor ḏu▫ārā ko▫e na sūjẖai.  Ŧaribẖavaṇ ḏẖāvai ṯā kicẖẖū na būjẖai.  Saṯgur sāhu bẖandār nām jis ih raṯan ṯisai ṯe pā▫iṇā. ||4||

 

I (soojhai = seems) see none (koey) other (duaara = house) to help. One who (dhaavai = runs) wanders (tribhavan) the three regions – water, land and space –, i.e. the whole world, (boojhai) understands (kichhoo na) nothing, i.e. gets no awareness of Naam.

(Satigur-u) the true guru is (saahu = financier) the source (jis-u) who has (bhanddar-u = store-house) treasure of awareness of Naam; (ih-u) this (ratan-u – jewel) valuable awareness of Naam can be (paaina) obtained (tey) from (tisai = that) the guru alone. 4.

 

ਜਾ ਕੀ ਧੂਰਿ ਕਰੇ ਪੁਨੀਤਾ ॥ ਸੁਰਿ ਨਰ ਦੇਵ ਨ ਪਾਵਹਿ ਮੀਤਾ ॥ ਸਤਿ ਪੁਰਖੁ ਸਤਿਗੁਰੁ ਪਰਮੇਸਰੁ ਜਿਸੁ ਭੇਟਤ ਪਾਰਿ ਪਰਾਇਣਾ ॥੫॥

Jā kī ḏẖūr kare punīṯā.  Sur nar ḏev na pāvahi mīṯā.  Saṯ purakẖ saṯgur parmesar jis bẖetaṯ pār parā▫iṇā. ||5||

 

One (ja ki) whose (dhoor-i) dust of feet/guidance (karey) makes one (puneeta) consecrated; (sur-i = like gods, nar = person) god-like people and (deyv) gods cannot (paavah-i) get that dust – guidance of the true guru – o friend.

That (purakh-u) person is (sat-i) the truthful (satigur-u) true guru, the embodiment of (parmeysar-u) Supreme Master, (bheyttat) finding and following (jis-u) whom one (praainaa = lands, paar-i = on far shore) gets across the world-ocean. 5.

 

ਪਾਰਜਾਤੁ ਲੋੜਹਿ ਮਨ ਪਿਆਰੇ ॥ ਕਾਮਧੇਨੁ ਸੋਹੀ ਦਰਬਾਰੇ ॥ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਸੇਵਾ ਗੁਰ ਪੂਰੇ ਨਾਮੁ ਕਮਾਇ ਰਸਾਇਣਾ ॥੬॥

Pārjāṯ loṛėh man pi▫āre.  Kāmḏẖen sohī ḏarbāre.  Ŧaripaṯ sanṯokẖ sevā gur pūre nām kamā▫e rasā▫iṇā. ||6||

 

O (piaarey) dear (man = mind) human being, you (lorrah-i) seek (paarjaat-u = the metaphoric wish-fulfilling tree) to fulfil your wishes; you wish that (kaamdheyn-u) the wish-fulfilling cow (sohi) adorns (darbaarey = court) your home, i.e. want fulfilment of wishes;

(Tripat-i) satisfaction and (santokh-u) contentment are attained with (seyva = service) obedience to (poorey) the perfect guru; we should obey him to (kamaaey) practice Naam, (rasaaina = house of relish) the source of joy. 6.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਮਰਹਿ ਪੰਚ ਧਾਤੂ ॥ ਭੈ ਪਾਰਬ੍ਰਹਮ ਹੋਵਹਿ ਨਿਰਮਲਾ ਤੂ ॥ ਪਾਰਸੁ ਜਬ ਭੇਟੈ ਗੁਰੁ ਪੂਰਾ ਤਾ ਪਾਰਸੁ ਪਰਸਿ ਦਿਖਾਇਣਾ ॥੭॥

Gur kai sabaḏ marėh pancẖ ḏẖāṯū.  Bẖai pārbarahm hovėh nirmalā ṯū.  Pāras jab bẖetai gur pūrā ṯā pāras paras ḏikẖā▫iṇā. ||7||

 

(Panch) the five (dhaatoo) vices – lust, anger, greed, attachment to the world-play and vanity – (marah-i = die) are overcome by following (sabad-i = word of) teachings (kai) of (gur) the guru.

(Too) you can (hovah-i) become (nirmalaa = clean) free of vices (bhai = fear) with obedience to (paarbrahm) the Supreme – as taught by the guru.

(Jab) when one (bheyttai) meets and follows (poora) the perfect (gur) guru, (paaras-u – the stone that changes a base metal to gold by touch) who reforms base minds, (ta) then the (paras-i) touch/teaching of Paaras-guru (dikhaaina) shows the Almighty within. 7.

 

ਕਈ ਬੈਕੁੰਠ ਨਾਹੀ ਲਵੈ ਲਾਗੇ ॥ ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥ ਏਕੰਕਾਰੁ ਸਤਿਗੁਰ ਤੇ ਪਾਈਐ ਹਉ ਬਲਿ ਬਲਿ ਗੁਰ ਦਰਸਾਇਣਾ ॥੮॥

Ka▫ī baikunṯẖ nāhī lavai lāge.  Mukaṯ bapuṛī bẖī gi▫ānī ṯi▫āge.  Ėkankār saṯgur ṯe pā▫ī▫ai ha▫o bal bal gur ḏarsā▫iṇā. ||8||

 

Experience of (kaee) numerous (baikuntth) heavens cannot (lavai laagai = come near) equal, (giaani) one who knows the self and finds God within and needs to (tiaagey = forsake) make no efforts (bhi) even for (bapurri) poor (mukat-i) emancipation.

(Eykankaar-u) the One all-pervasive Almighty (paaeeai) is found (tey = from) with guidance of (satigur) the true guru; I (bal-i bal-i = am sacrifice) would do anything to (darsaaina = sight) find and follow the guru. 8.

 

ਗੁਰ ਕੀ ਸੇਵ ਨ ਜਾਣੈ ਕੋਈ ॥ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਅਗੋਚਰੁ ਸੋਈ ॥ ਜਿਸ ਨੋ ਲਾਇ ਲਏ ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਵਡਭਾਗ ਮਥਾਇਣਾ ॥੯॥

Gur kī sev na jāṇai ko▫ī.  Gur pārbarahm agocẖar so▫ī.  Jis no lā▫e la▫e so sevak jis vadbẖāg mathā▫iṇā. ||9||

 

(Na koi) no one (jaanai) knows the benefits of (seyv = service) obedience (ki) of (gur) the guru – one knows only by experience. The guru is the manifestation of (paarbrahm-u) the Supreme Being who is (agochar-u) not perceived by the senses.

Only (so) that person (seyvak-u = servant) obeys the Almighty (jis no) whom IT (laaey laey) engages in IT’s obedience; s/he is one (jis-u) who has (vaddbhaag) good fortune written (mathaaina) on the forehead by the Creator. 9.

 

ਗੁਰ ਕੀ ਮਹਿਮਾ ਬੇਦ ਨ ਜਾਣਹਿ ॥ ਤੁਛ ਮਾਤ ਸੁਣਿ ਸੁਣਿ ਵਖਾਣਹਿ ॥ ਪਾਰਬ੍ਰਹਮ ਅਪਰੰਪਰ ਸਤਿਗੁਰ ਜਿਸੁ ਸਿਮਰਤ ਮਨੁ ਸੀਤਲਾਇਣਾ ॥੧੦॥

Gur kī mahimā beḏ na jāṇėh.  Ŧucẖẖ māṯ suṇ suṇ vakāṇėh.  Pārbarahm aprampar saṯgur jis simraṯ man sīṯlā▫iṇā. ||10||

 

The writer of (beyd) the Vedas does not (jaanai) know (mahima = greatness) the exalted state of the guru. And has (vakhaanah-i = said) mentioned (tuchh maat) a bit after (sun-i sun-i) hearing others.

(Satigur) the true guru is the embodiment of (aprampar) the Infinite (paarbrahm) Supreme Being; (simrat) remembrance of (jis-u = whom) whose teachings, (man) the mind (seetlaaina = cooled) attains peace. 10.

 

ਜਾ ਕੀ ਸੋਇ ਸੁਣੀ ਮਨੁ ਜੀਵੈ ॥ ਰਿਦੈ ਵਸੈ ਤਾ ਠੰਢਾ ਥੀਵੈ ॥ ਗੁਰੁਮੁਖਹੁ ਅਲਾਏ ਤਾ ਸੋਭਾ ਪਾਏ ਤਿਸੁ ਜਮ ਕੈ ਪੰਥਿ ਨ ਪਾਇਣਾ ॥੧੧॥

Jā kī so▫e suṇī man jīvai.  Riḏai vasai ṯā ṯẖandẖā thīvai.  Gur mukẖahu alā▫e ṯā sobẖā pā▫e ṯis jam kai panth na pā▫iṇā. ||11||

 

The Almighty (suni) listening to (ja ki) whose (soey = praise) virtues, (man) the mind (jeevai = lives) is enlivened. If IT (vasai) abides (ridai) in the mind, (ta) then the mind (theevai = becomes, tthanddha = cool) experiences peace.

If one (allaaey = utters) praises – and emulates Divine virtues – (gur-mukhahu = from the guru’s mouth) as taught by the guru, (ta) then s/he (paaey) gets (sobha) glory here and in the hereafter; (tis-u) that person is not (paaina) put (panth-i) on path (kai) of, i.e. is not taken by, (jam) the agent of Divine justice, who puts erring souls in cycles of births and deaths. 11.

 

ਸੰਤਨ ਕੀ ਸਰਣਾਈ ਪੜਿਆ ॥ ਜੀਉ ਪ੍ਰਾਣ ਧਨੁ ਆਗੈ ਧਰਿਆ ॥ ਸੇਵਾ ਸੁਰਤਿ ਨ ਜਾਣਾ ਕਾਈ ਤੁਮ ਕਰਹੁ ਦਇਆ ਕਿਰਮਾਇਣਾ ॥੧੨॥

Sanṯan kī sarṇā▫ī paṛi▫ā.  Jī▫o parāṇ ḏẖan āgai ḏẖari▫ā.  Sevā suraṯ na jāṇā kā▫ī ṯum karahu ḏa▫i▫ā kirmā▫iṇā. ||12||

 

I have (parriaa) placed myself (sarnaai = in sanctuary) in care and guidance of (santan = saints) seekers of the Almighty. With their guidance, I have (dhariaa = placed, aagai = before) made offering of (jeeo) soul, (praan) life and (dhan-u) wealth to You, o Almighty.

I do not (jaana) know/have (kaai) any (surat-i) understanding of Your (seyva) service; (tum) You please (karhu = bestow, daiaa = kindness) be kind to this (kirmaaina) worm, i.e. give awareness of how to meet Your expectations. 12.

 

ਨਿਰਗੁਣ ਕਉ ਸੰਗਿ ਲੇਹੁ ਰਲਾਏ ॥ ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਟਹਲੈ ਲਾਏ ॥ ਪਖਾ ਫੇਰਉ ਪੀਸਉ ਸੰਤ ਆਗੈ ਚਰਣ ਧੋਇ ਸੁਖੁ ਪਾਇਣਾ ॥੧੩॥

Nirguṇ ka▫o sang leho ralā▫e.  Kar kirpā mohi tahlai lā▫e.  Pakẖā fera▫o pīsa▫o sanṯ āgai cẖaraṇ ḏẖo▫e sukẖ pā▫iṇā. ||13||

 

O Almighty, please (leyhu ralaaey = cause to mix) lead this (nirgun kau) virtue-less person to the guru. (Kar-i kirpa) kindly (laaey) engage (moh-i) me (ttahlai = in service) in following his teachings.

I wish to (pheyrau) wave (pakhaa) the hand-held fan and (peesau = grind grain) serve food (aagai) before, i.e. serve food to, (sant) the guru and (dhoey) wash his (charan) feet – physically serve, and learn from the guru – and (paaina) experience (sukh-u) peace. 13.

 

ਬਹੁਤੁ ਦੁਆਰੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਇਆ ॥ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਮ ਸਰਣਾਇਆ ॥ ਸਦਾ ਸਦਾ ਸੰਤਹ ਸੰਗਿ ਰਾਖਹੁ ਏਹੁ ਨਾਮ ਦਾਨੁ ਦੇਵਾਇਣਾ ॥੧੪॥

Bahuṯ ḏu▫āre bẖaram bẖaram ā▫i▫ā.  Ŧumrī kirpā ṯe ṯum sarṇā▫i▫ā.  Saḏā saḏā sanṯėh sang rākẖo ehu nām ḏān ḏevā▫iṇā. ||14||

 

I have (aaiaa) come after (bhram-i bhram-i) wandering to (bahut-u) many (duaarai) gates/houses, i.e. after many births/life forms– where I did not find solace. (Tey) with (tumri) Your (kripa = kindness) grace I have placed myself in (tum) Your (sarnaaiaa = sanctuary) care and obedience.

Please (sadaa sadaa) forever (raakhau) keep me (sang-i) in company of (santah) the saints; and (deyvaaina) cause to be given/imparted (daan = alms) awareness of (naam) Divine virtues and commands by them. 14.

 

ਭਏ ਕ੍ਰਿਪਾਲ ਗੁਸਾਈ ਮੇਰੇ ॥ ਦਰਸਨੁ ਪਾਇਆ ਸਤਿਗੁਰ ਪੂਰੇ ॥ ਸੂਖ ਸਹਜ ਸਦਾ ਆਨੰਦਾ ਨਾਨਕ ਦਾਸ ਦਸਾਇਣਾ ॥੧੫॥੨॥੭॥

Bẖa▫e kirpāl gusā▫ī mere.  Ḏarsan pā▫i▫ā saṯgur pūre.  Sūkẖ sahj saḏā ānanḏā Nānak ḏās ḏasā▫iṇā. ||15||2||7||

 

(Gusaai = master of the world) the Almighty Master (meyrey = mine) of all was (kripaal) merciful and I (paaiaa) obtained, (darsan-u = sight) vision of the Almighty, (poorey) the prefect (satigur) true guru.

I fifth Nanak, (daas) the servant of (dasaaina) Your servants/devotees now (sadaa) ever experience (sookh) comfort/peace, (sahj) poise and (aananda) bliss. 15. 2. 7.

 

—————————————————————————-

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5    Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

Note: In this Shabad the fifth Guru takes numerous form of existence – animate and inanimate – and says their presence and role acknowledge the Creator as they carry out the role allotted to them. The human beings do it with God’s grace as otherwise they ignore Divine commands and act by self-will.

 

ਸਿਮਰੈ ਧਰਤੀ ਅਰੁ ਆਕਾਸਾ ॥ ਸਿਮਰਹਿ ਚੰਦ ਸੂਰਜ ਗੁਣਤਾਸਾ ॥ ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰ ਸਿਮਰਹਿ ਸਿਮਰੈ ਸਗਲ ਉਪਾਰਜਨਾ ॥੧॥

Simrai ḏẖarṯī ar ākāsā.  Simrahi cẖanḏ sūraj guṇṯāsā.  Pa▫uṇ pāṇī baisanṯar simrahi simrai sagal upārjanā. ||1||

 

(Dharti) the earth (ar-u) as well as (aakaasa) the sky (simrai = recalls) acknowledges and obeys the Creator. (Chand) the moon and (sooraj) sun (simrah-i) obey the Almighty (guntaasa = treasure of virtues) the source of virtues.

(Paun) air, (paani) water, (baisantar) fire, all (simrah-i) obey the Creator; (sagal) all (upaarjanaa) creation (simrai) obey i.e. all components of the creation play their role. 1.

 

Page 1079

 

ਸਿਮਰਹਿ ਖੰਡ ਦੀਪ ਸਭਿ ਲੋਆ ॥ ਸਿਮਰਹਿ ਪਾਤਾਲ ਪੁਰੀਆ ਸਚੁ ਸੋਆ ॥ ਸਿਮਰਹਿ ਖਾਣੀ ਸਿਮਰਹਿ ਬਾਣੀ ਸਿਮਰਹਿ ਸਗਲੇ ਹਰਿ ਜਨਾ ॥੨॥

Simrahi kẖand ḏīp sabẖ lo▫ā.  Simrahi pāṯāl purī▫ā sacẖ so▫ā.  Simrahi kẖāṇī simrahi baṇī simrahi sagle har janā. ||2||

 

(Sabh-i) all (khandd) parts of creation, including (deep) islands and (loaa) continents (simrah-i) obey. (paataal) nether regions and (pureea) habitats obey (soaa = that one) the One (sach-u) Eternal Master.

All (khaani) life forms and their (baani= sound) words acknowledge and obey; as do (janaa = servants) devotees of the Almighty. 2.

 

ਸਿਮਰਹਿ ਬ੍ਰਹਮੇ ਬਿਸਨ ਮਹੇਸਾ ॥ ਸਿਮਰਹਿ ਦੇਵਤੇ ਕੋੜਿ ਤੇਤੀਸਾ ॥ ਸਿਮਰਹਿ ਜਖ੍ਯ੍ਯਿ ਦੈਤ ਸਭਿ ਸਿਮਰਹਿ ਅਗਨਤੁ ਨ ਜਾਈ ਜਸੁ ਗਨਾ ॥੩॥

Simrahi barahme bisan mahesā.  Simrahi ḏevṯe koṛ ṯeṯīsā.  Simrahi jakẖ▫y ḏaiṯ sabẖ simrahi agnaṯ na jā▫ī jas ganā. ||3||

 

(Brahmey) Brahmas, (bisan) Vishnus and Mahesh, (teyteesa) thirty three (korr-i) crore (deyvtey) gods remember and obey You – playing their roles, o God.

(Sabh-i) all (jakh-ih) servants of gods and (dait) demons obey; Your (jas-u = praise) virtues are (aganat-u) countless and (na jaai) cannot (ganaa) be counted. 3.

 

ਸਿਮਰਹਿ ਪਸੁ ਪੰਖੀ ਸਭਿ ਭੂਤਾ ॥ ਸਿਮਰਹਿ ਬਨ ਪਰਬਤ ਅਉਧੂਤਾ ॥ ਲਤਾ ਬਲੀ ਸਾਖ ਸਭ ਸਿਮਰਹਿ ਰਵਿ ਰਹਿਆ ਸੁਆਮੀ ਸਭ ਮਨਾ ॥੪॥ Simrahi pas pankẖī sabẖ bẖūṯā.  Simrahi ban parbaṯ a▫uḏẖūṯā.  Laṯā balī sākẖ sabẖ simrahi rav rahi▫ā su▫āmī sabẖ manā. ||4||

 

(Pasu/pasoo) animals, (pankhi) birds and (sabh-i) all other (bhoota) creatures play their roles; as do (ban) jungles, (parbat) mountains and (audhoota) ascetics.

(Lataa, bali) creepers, (saakh) branches of trees, they (sabh) all play their roles; (suaami) the Master (rav-i rahiaa) is present in (sabh) all (manaa) minds, i.e. in all of them. 4.

 

ਸਿਮਰਹਿ ਥੂਲ ਸੂਖਮ ਸਭਿ ਜੰਤਾ ॥ ਸਿਮਰਹਿ ਸਿਧ ਸਾਧਿਕ ਹਰਿ ਮੰਤਾ ॥ ਗੁਪਤ ਪ੍ਰਗਟ ਸਿਮਰਹਿ ਪ੍ਰਭ ਮੇਰੇ ਸਗਲ ਭਵਨ ਕਾ ਪ੍ਰਭ ਧਨਾ ॥੫॥

Simrahi thūl sūkẖam sabẖ janṯā.  Simrahi siḏẖ sāḏẖik har mannṯā.  Gupaṯ pargat simrahi parabẖ mere sagal bẖavan kā parabẖ ḏẖanā. ||5||

 

(Sabh-i) all (thool/asthool = gross) big and (sookham = subtle) small (janta) creatures obey. (Sidh) accomplished saints, (saadhik) practitioners of rituals/worship (simrah-i) remember (manta/mantras) directions (har-i) of the Almighty.

All (gupt) hidden and (pragatt) manifest creation obeys (meyrey) my (prabh) Master; (prabh) the Almighty is (dhanaa) the Master (ka) of (sagal) all (bhavan = houses/regions) continents. 5.

 

ਸਿਮਰਹਿ ਨਰ ਨਾਰੀ ਆਸਰਮਾ ॥ ਸਿਮਰਹਿ ਜਾਤਿ ਜੋਤਿ ਸਭਿ ਵਰਨਾ ॥ ਸਿਮਰਹਿ ਗੁਣੀ ਚਤੁਰ ਸਭਿ ਬੇਤੇ ਸਿਮਰਹਿ ਰੈਣੀ ਅਰੁ ਦਿਨਾ ॥੬॥

Simrahi nar nārī āsramā.  Simrahi jāṯ joṯ sabẖ varnā.  Simrahi guṇī cẖaṯur sabẖ beṯe simrahi raiṇī ar ḏinā. ||6||

 

(Nar) men and (naari) women obey in all four (aasarma) phases of life – Brahmchaari – childhood, Grihst householder, Baanprast = serving society and Sanyaas = renunciation or withdrawal from the world – mentioned in Hindu texts. (Sabh-i) all (jaat-i) classes, (jot-i = light) life-types and (varna) castes exist by God’s will.

All (gun-i) virtuous, (chatur) clever and (beytey) knowledgeable people obey the Master, as do (raini) nights (ar-u) and (dinaa) days. 6.

 

ਸਿਮਰਹਿ ਘੜੀ ਮੂਰਤ ਪਲ ਨਿਮਖਾ ॥ ਸਿਮਰੈ ਕਾਲੁ ਅਕਾਲੁ ਸੁਚਿ ਸੋਚਾ ॥ ਸਿਮਰਹਿ ਸਉਣ ਸਾਸਤ੍ਰ ਸੰਜੋਗਾ ਅਲਖੁ ਨ ਲਖੀਐ ਇਕੁ ਖਿਨਾ ॥੭॥

Simrahi gẖaṛī mūraṯ pal nimkẖā.  Simrai kāl akāl sucẖ socẖā.  Simrahi sa▫uṇ sāsṯar sanjogā alakẖ na lakẖī▫ai ik kẖinā. ||7||

 

Time measures like (gharri) 24 minutes, (moorat/mahoorat) 48 minutes, (pal) 24 seconds and (nimkha = time of blink of the eye) one moment, (simrah-i) are by Divine will. (Kaal-u) death, (akaal = antonym of kaal) life (such-i) cleanliness and (socha) ways of cleanliness (simrai = remembers) are by Divine will.

(Saun) superstitions mentioned in Shastras and (sanjoga) associations are by Divine will, (alakh-u = without sign) the Ineffable Master cannot (lakheeai) be described even (ik-u) one (khinaa) bit by these. 7.

 

ਕਰਨ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ ॥ ਸਗਲ ਘਟਾ ਕੇ ਅੰਤਰਜਾਮੀ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਭਗਤੀ ਲਾਵਹੁ ਜਨਮੁ ਪਦਾਰਥੁ ਸੋ ਜਿਨਾ ॥੮॥

Karan karāvanhār su▫āmī.  Sagal gẖatā ke anṯarjāmī.  Kar kirpā jis bẖagṯī lāvhu janam paḏārath so jinā. ||8||

 

O (suaami) Master, You (karan) create and (karaavanhaar = cause to do) engage the creatures in their tasks; You (antarjaami) know (sagal) all (ghatta) minds.

One (jis-u) whom You (laavhu) engage in (bhagti = devotion) Your obedience; (so) that person (jinaa = wins) is successful in obtaining (padaarath-u = substance) fulfilment of the purpose of (janam-u) human birth – attains union with the Creator. 8.

 

ਜਾ ਕੈ ਮਨਿ ਵੂਠਾ ਪ੍ਰਭੁ ਅਪਨਾ ॥ ਪੂਰੈ ਕਰਮਿ ਗੁਰ ਕਾ ਜਪੁ ਜਪਨਾ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋ ਪ੍ਰਭੁ ਜਾਤਾ ਬਹੁੜਿ ਨ ਜੋਨੀ ਭਰਮਿ ਰੁਨਾ ॥੯॥

Jā kai man vūṯẖā parabẖ apnā.  Pūrai karam gur kā jap japnā.  Sarab niranṯar so parabẖ jāṯā bahuṛ na jonī bẖaram runā. ||9||

 

One (ja kai) in whose (man-i) mind (prabh-u) the Master (apna = own) of all (voottha) abides; s/he, with (karam-i) with grace (poorai) of the all-pervasive Master (japna) obeys (japu = what is to be remembered) teachings of (gur) the guru.

S/he (jaata) deems (so = that) the one (prabh-u) Master present (nirantar-i) in (sarab) all creation; s/he does not (runaa) wail for being caused to (bharam-i = wander) wander in (joni) life-forms, i.e. is not born, (bahutt-i) again. 9.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਵਸੈ ਮਨਿ ਜਾ ਕੈ ॥ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੈ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਨਾਮ ਰਸੁ ਅਨਹਦ ਬਾਣੀ ਸਹਜ ਧੁਨਾ ॥੧੦॥

Gur kā sabaḏ vasai man jā kai.  Ḏūkẖ ḏaraḏ bẖaram ṯā kā bẖāgai.  Sūkẖ sahj ānanḏ nām ras anhaḏ baṇī sahj ḏẖunā. ||10||

 

One in (ja kai) whose (man-i) mind (sabad-u = word) teachings of (gur) the guru – to practice Naam – (vasai) abide. (Dookh-u = faults) wrong-doings and resultant (darad-u) pain – of separation from the Almighty, (ka) of (ta) that person (bhaagai = runs) ends.

S/he has (sookh) peace, (aanand) joy and (sahj) poise with (ras-u) love for Naam; (anhad) incessant (baani = words/sound) celestial messages and (dhuna) music with (sahj) poise play in the mind, i.e. one is permanently connected with God within. 10.

 

ਸੋ ਧਨਵੰਤਾ ਜਿਨਿ ਪ੍ਰਭੁ ਧਿਆਇਆ ॥ ਸੋ ਪਤਿਵੰਤਾ ਜਿਨਿ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਜਾ ਕੈ ਮਨਿ ਵੂਠਾ ਸੋ ਪੂਰ ਕਰੰਮਾ ਨਾ ਛਿਨਾ ॥੧੧॥

So ḏẖanvanṯā jin parabẖ ḏẖi▫ā▫i▫ā.  So paṯivanṯā jin sāḏẖsang pā▫i▫ā.  Pārbarahm jā kai man vūṯẖā so pūr karammā nā cẖẖinā. ||11||

 

One (jin-i) who (dhiaaiaa) pays attention to commands of (prabh-u) the Almighty, (so) that person is (dhanvanta) wealthy, i.e. s/he has the lasting wealth of awareness of Naam for support here and in the hereafter. One (jin-i) who (paaiaa) obtains (saadhsang-u) company/guidance of the guru – where virtues of the Almighty are recounted and learnt to emulate – is (patvanta) honourable – because s/he is honourably accepted for union with the Almighty.

One (ja kai) in whose (man-i) mind (paarbrahm-u) the Supreme Being (vootthaa) abides/remembered, (so) that person’s (karamma) objective is (poor) fulfilled; s/he is not (chhinaa) not deprived – of union with the Almighty. 11.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੁਆਮੀ ਸੋਈ ॥ ਅਵਰੁ ਨ ਕਹੀਐ ਦੂਜਾ ਕੋਈ ॥ ਗੁਰ ਗਿਆਨ ਅੰਜਨਿ ਕਾਟਿਓ ਭ੍ਰਮੁ ਸਗਲਾ ਅਵਰੁ ਨ ਦੀਸੈ ਏਕ ਬਿਨਾ ॥੧੨॥

Jal thal mahī▫al su▫āmī so▫ī.  Avar na kahī▫ai ḏūjā ko▫ī.  Gur gi▫ān anjan kāti▫o bẖaram saglā avar na ḏīsai ek binā. ||12||

 

(Soee = that one) the same One (suaami) Master is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space; we do not (kaheeai = say) see (koee) any (dooja = second) other.

(Anjan-i) the eye medicine of (giaan) awareness given by (gur) the guru (kaattio = has cut) removed (sagla) all (bhram-u) delusion; I (deesai = is seen) see (avar-u na) none other (binaa) except (eyk) the One everywhere. 12.

 

ਊਚੇ ਤੇ ਊਚਾ ਦਰਬਾਰਾ ॥ ਕਹਣੁ ਨ ਜਾਈ ਅੰਤੁ ਨ ਪਾਰਾ ॥ ਗਹਿਰ ਗੰਭੀਰ ਅਥਾਹ ਸੁਆਮੀ ਅਤੁਲੁ ਨ ਜਾਈ ਕਿਆ ਮਿਨਾ ॥੧੩॥

Ūcẖe ṯe ūcẖā ḏarbārā.  Kahaṇ na jā▫ī anṯ na pārā.  Gahir gambẖīr athāh su▫āmī aṯul na jā▫ī ki▫ā minā. ||13||

 

(Darbaara = court) authority of the Almighty is (oochaa) higher (tey) than (oochey) the highest. It has no (ant-u) limit or (paara) far end, i.e. is infinite.

(Suaami) the Master is (gahir) deep, (gambheer) profound and (athaah = bottomless) unfathomable; is (atul-u = un-weighable) beyond measure; it (kiaa) how can I (mina) measure when IT (na jaaee) cannot be measured. 13.

 

ਤੂ ਕਰਤਾ ਤੇਰਾ ਸਭੁ ਕੀਆ ॥ ਤੁਝੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਬੀਆ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਤੂਹੈ ਸਗਲ ਪਸਾਰਾ ਤੁਮ ਤਨਾ ॥੧੪॥

Ŧū karṯā ṯerā sabẖ kī▫ā.  Ŧujẖ bin avar na ko▫ī bī▫ā.  Āḏ maḏẖ anṯ parabẖ ṯūhai sagal pasārā ṯum ṯanā. ||14||

 

O Almighty, (too) You are (karta) the Creator and (sabh-u) every-one/thing is (teyra) Your (keeaa) creation. There is (na koi) none (avar-u = else, beeaa = second) other (bin-u) except (tujh-u) You who has created all.

(Toohai) You alone are present (aad-i) from the beginning, (madh-i) through the middle and (ant-i) to the end, i.e. the creatures come and go but You are Eternal; (sagal) all this (pasaara) expanse is like a tree with (tum) You as (tanaa) the trunk, i.e. all creation is supported by You. 14.

 

ਜਮਦੂਤੁ ਤਿਸੁ ਨਿਕਟਿ ਨ ਆਵੈ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਕੀਰਤਨੁ ਗਾਵੈ ॥ ਸਗਲ ਮਨੋਰਥ ਤਾ ਕੇ ਪੂਰਨ ਜੋ ਸ੍ਰਵਣੀ ਪ੍ਰਭ ਕਾ ਜਸੁ ਸੁਨਾ ॥੧੫॥

Jamḏūṯ ṯis nikat na āvai.  Sāḏẖsang har kīrṯan gāvai.  Sagal manorath ṯā ke pūran jo sarvaṇī parabẖ kā jas sunā. ||15||

 

(Jamdoot-u) the agent of Divine justice does not (aavai) come (nikatt-i) near (tis-u) that person who (gaavai = sings) praises (keertan-u = praise) virtues of (har-i) the Almighty (saadhsang-i) in company/guidance of the guru – and emulates them.

(Sagal) all (manorath) aspirations (key) of (ta) that person are (pooran) fulfilled, (jo) who (sunaa) listens to (jas-u = praise) virtues of (prabh) the Almighty (sravni) with ears – and emulates them. 15.

 

ਤੂ ਸਭਨਾ ਕਾ ਸਭੁ ਕੋ ਤੇਰਾ ॥ ਸਾਚੇ ਸਾਹਿਬ ਗਹਿਰ ਗੰਭੀਰਾ ॥
Ŧū sabẖnā kā sabẖ ko ṯerā.  Sācẖe sāhib gahir gambẖīrā.

 

(Too) You are (ka) of, i.e. belong to, (sabhna) all and (sabh-u ko) everyone is (teyra) Yours, o (saachey) Eternal (sahib) Master; You are (gahir) deep and (gambheera) profound in virtues.

 

Page 1080

 

ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਊਤਮ ਜੋ ਭਾਵਹਿ ਸੁਆਮੀ ਤੁਮ ਮਨਾ ॥੧੬॥੧॥੮॥

Kaho Nānak se▫ī jan ūṯam jo bẖāvėh su▫āmī ṯum manā. ||16||1||8||

 

(Seyi) those (jan) persons are (ootam) sublime (jo) who (bhaavah-i) are liked in (tum) Your (manaa) mind – metaphorically, says fifth Nanak. 16. 1. 8.