SGGS pp 1110-1112, Tukhaari M: 1, Chhants 1-4.

 

ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਪਹਿਲੈ ਪਹਰੈ ਨੈਣ ਸਲੋਨੜੀਏ ਰੈਣਿ ਅੰਧਿਆਰੀ ਰਾਮ ॥ ਵਖਰੁ ਰਾਖੁ ਮੁਈਏ ਆਵੈ ਵਾਰੀ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Pahilai pahrai naiṇ salonṛī▫e raiṇ anḏẖi▫ārī rām. vakẖar rākẖ mu▫ī▫e āvai vārī rām.

 

Composition of the first Guru in Raga Tukhaari. O woman with (slonarreeay) beautiful eyes (rain-i = the night) life – as overnight halt- is (andhiaari) dark in the first (paharai) part of life – childhood -, one is unaware that the life-span is limited.

O (muee-ey = you will die – slang for) dear young woman – as used for young sister/daughter -; who knows when your (vaari) turn to leave the world (aavai) comes; (raakh-u) keep (vakhar-u = merchandise) the wherewithal – in the form of living by Naam or Divine virtues and commands – ready for here and the hereafter, i.e. start now.

ਵਾਰੀ ਆਵੈ ਕਵਣੁ ਜਗਾਵੈ ਸੂਤੀ ਜਮ ਰਸੁ ਚੂਸਏ ॥ ਰੈਣਿ ਅੰਧੇਰੀ ਕਿਆ ਪਤਿ ਤੇਰੀ ਚੋਰੁ ਪੜੈ ਘਰੁ ਮੂਸਏ ॥

vārī āvai kavaṇ jagāvai sūṯī jam ras cẖūs▫e.  Raiṇ anḏẖerī ki▫ā paṯ ṯerī cẖor paṛai gẖar mūs▫e.

 

Someone who remains (sooti = asleep) indifferent – to commands of God and guru – in life, (kavan-u = who?) no one can (jagaavai = awaken) guide when his/her (vaari) turn (aavai) comes and (jam) the agent of Divine justice (choosaey) sucks (ras-u = elixir) life, i.e. one dies.

Ignorance of Naam is like (andheyri) a dark (rain-i) night, when (chor-u) a thief (parrai) breaks into and (moosaey) robs (ghar-u) the house, i.e. ignorance of Naam leads to acting by ego which takes away one’s virtues, then (kiaa) what will be (teyri) your (pat-i) honor, i.e. what virtues will you show to God to be accepted for union with IT?

 

ਰਾਖਣਹਾਰਾ ਅਗਮ ਅਪਾਰਾ ਸੁਣਿ ਬੇਨੰਤੀ ਮੇਰੀਆ ॥ ਨਾਨਕ ਮੂਰਖੁ ਕਬਹਿ ਨ ਚੇਤੈ ਕਿਆ ਸੂਝੈ ਰੈਣਿ ਅੰਧੇਰੀਆ ॥੧॥

Rākẖaṇhārā agam apārā suṇ benanṯī merī▫ā.  Nānak mūrakẖ kabėh na cẖeṯai ki▫ā sūjẖai raiṇ anḏẖerī▫ā. ||1||

 

You should pray: (Sun-i = listen) this is my (beynanti) supplication, o (agam = beyond reach/comprehension) transcendent (apaara) Infinite Master:

(Moorakh-u) this foolish one (kabah-i na) never (cheytai) keeps in mind Your commands, and (soojhai) can think (kiaa = what?) nothing (andheyreeaa = dark, rain-i = in night) in ignorance, says Guru Nanak. 1.

 

ਦੂਜਾ ਪਹਰੁ ਭਇਆ ਜਾਗੁ ਅਚੇਤੀ ਰਾਮ ॥ ਵਖਰੁ ਰਾਖੁ ਮੁਈਏ ਖਾਜੈ ਖੇਤੀ ਰਾਮ ॥

Ḏūjā pahar bẖa▫i▫ā jāg acẖeṯī rām.  vakẖar rākẖ mu▫ī▫e kẖājai kẖeṯī rām.

 

When (bhaiaa) it is (dooja) the second part of life one is inebriated by temptations of the world-play; (jaag-u) wake up, i.e. be alert to them, o (acheyti = unconscious) thought-less soul-woman – human being.

(Raakh-u) protect – yourself from losing practice of Naam – (vakhar-u = merchandise) the wherewithal for the hereafter, o (muee-ey = mortal) dear young woman; your (kheyti) crop – life span – is (khaajai) being eaten up, i.e. you are wasting human birth without the practice of Naam.

 

ਰਾਖਹੁ ਖੇਤੀ ਹਰਿ ਗੁਰ ਹੇਤੀ ਜਾਗਤ ਚੋਰੁ ਨ ਲਾਗੈ ॥ ਜਮ ਮਗਿ ਨ ਜਾਵਹੁ ਨਾ ਦੁਖੁ ਪਾਵਹੁ ਜਮ ਕਾ ਡਰੁ ਭਉ ਭਾਗੈ ॥

Rākẖo kẖeṯī har gur heṯī jāgaṯ cẖor na lāgai.  Jam mag na jāvhu nā ḏukẖ pāvhu jam kā dar bẖa▫o bẖāgai.

 

(Raakhahu) protect (kheyti = crop) human birth from being wasted, (heyti) with help of i.e. by obedience of, (har-i) the Almighty and (gur) the guru; (chor-u) the thief will not then (laagai) break in, i.e. practice of Naam not forgotten when one (jaagat = awake) is alert to the temptations.

Do not (jaavhu) go (mag-i) on the path leading to control by (jam) the agent of Divine justice, i.e. do not commit vices and you will not (paavhu) face (dukh-u) distress; (ddar-u, bhau) fear of Divine justice – due to committing vices – (bhaagi = runs) will be obviated.

 

ਰਵਿ ਸਸਿ ਦੀਪਕ ਗੁਰਮਤਿ ਦੁਆਰੈ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਧਿਆਵਏ ॥ ਨਾਨਕ ਮੂਰਖੁ ਅਜਹੁ ਨ ਚੇਤੈ ਕਿਵ ਦੂਜੈ ਸੁਖੁ ਪਾਵਏ ॥੨॥

Rav sas ḏīpak gurmaṯ ḏu▫ārai man sācẖā mukẖ ḏẖi▫āv▫e.  Nānak mūrakẖ ajahu na cẖeṯai kiv ḏūjai sukẖ pāv▫e. ||2||

 

One who (dhiaavaey) keeps commands of (saachaa) the Eternal (man-i = in mind) in thoughts, (mukh-i = with mouth) in speech – and actions, (duaarai) through (gurmat-i) the guru’s guidance, brings (deepak = lamps/light) awareness of (rav-i) sun – enlightenment – and (sas-i) moon – coolness/peace all the time.

The guru’s help enables awareness and practice of Naam, but (moorakh-u) the foolish person does not (cheytai) bring it to mind (ajahoo) even now – after child-hood has passed; s/he (kiv = how?) cannot (paavaey) get (sukh-u) peace (doojai) by following other ideas, says Guru Nanak. 2.

 

ਤੀਜਾ ਪਹਰੁ ਭਇਆ ਨੀਦ ਵਿਆਪੀ ਰਾਮ ॥ ਮਾਇਆ ਸੁਤ ਦਾਰਾ ਦੂਖਿ ਸੰਤਾਪੀ ਰਾਮ ॥

Ŧījā pahar bẖa▫i▫ā nīḏ vi▫āpī rām.  Mā▫i▫ā suṯ ḏārā ḏūkẖ sanṯāpī rām.

 

When it (bhaiaa) is (teeja) the third (pahar-u) part of life then (need) sleep (viaapi =happens) afflicts, i.e. one gets in engrossed in the world-play.

(Dookh-i = agony) problems of (maaiaa) the world-play of (sut) children and (daaraa) wife, i.e. house-holder’s worries, (santaapi) afflict him.

 

ਮਾਇਆ ਸੁਤ ਦਾਰਾ ਜਗਤ ਪਿਆਰਾ ਚੋਗ ਚੁਗੈ ਨਿਤ ਫਾਸੈ ॥ ਨਾਮੁ ਧਿਆਵੈ ਤਾ ਸੁਖੁ ਪਾਵੈ ਗੁਰਮਤਿ ਕਾਲੁ ਨ ਗ੍ਰਾਸੈ ॥

Mā▫i▫ā suṯ ḏārā jagaṯ pi▫ārā cẖog cẖugai niṯ fāsai.  Nām ḏẖi▫āvai ṯā sukẖ pāvai gurmaṯ kāl na garāsai.

 

(Maaiaa) the world-play including attachments to (sut) children, (daaraa) wife and (jagat = world) other people are (piaara) dear to him and he is (nit) ever entangled like the birds which come to peck on (chog-u) grains, and (phaasai) are trapped.

If he (dhiaavai = pays attention) practices (naam-u) Divine virtues and commands (gurmat-i) with the guru’s guidance, (ta) then he (paavai) gets (sukh-u) peace and (kaal-u = death) vices do not (graasai = devour) influence him.

 

ਜੰਮਣੁ ਮਰਣੁ ਕਾਲੁ ਨਹੀ ਛੋਡੈ ਵਿਣੁ ਨਾਵੈ ਸੰਤਾਪੀ ॥ ਨਾਨਕ ਤੀਜੈ ਤ੍ਰਿਬਿਧਿ ਲੋਕਾ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੀ ॥੩॥

Jamaṇ maraṇ kāl nahī cẖẖodai viṇ nāvai sanṯāpī.  Nānak ṯījai ṯaribaḏẖ lokā mā▫i▫ā mohi vi▫āpī. ||3||

 

One who (vin-u = without) does not practice (naavai) Naam, (kaal-u =  death) the agent of Divine justice does not (chhoddai) spare him/her from (santaapi) suffering in cycles of (jamman-u) births and (maran) deaths.

O (loka) people, (teejai) in the third part of life, (tribidh-i) influence of the three attributes  – of Tamas, Rajas and Sattva – causes (viaapi) to be engrossed (moh-i) in attachment to (maaiaa) the world-play, says Guru Nanak. 3.

 

ਚਉਥਾ ਪਹਰੁ ਭਇਆ ਦਉਤੁ ਬਿਹਾਗੈ ਰਾਮ ॥ ਤਿਨ ਘਰੁ ਰਾਖਿਅੜਾ ਜੋੁ  ਅਨਦਿਨੁ ਜਾਗੈ ਰਾਮ ॥

Cẖa▫uthā pahar bẖa▫i▫ā ḏa▫uṯ bihāgai rām.  Ŧin gẖar rākẖi▫aṛā jo an▫ḏin jāgai rām.

 

When (chautha) the fourth (pahar-u) part (bhaiaa) comes (daut-u) light (bihaagai) of the sun, i.e. the night of life ends and dawn, i.e. the soul is made aware of its deeds, consequences decided in Divine court.

(Ju) one who is (andin-u = every-day) ever (jaagai) alert to temptations in the world-play, (tin) that person (raakhiaarra) kept protects his/her (ghar-u) house/ mind from the vices in life – and is not taken to task.

 

ਗੁਰ ਪੂਛਿ ਜਾਗੇ ਨਾਮਿ ਲਾਗੇ ਤਿਨਾ ਰੈਣਿ ਸੁਹੇਲੀਆ ॥ ਗੁਰ ਸਬਦੁ ਕਮਾਵਹਿ ਜਨਮਿ ਨ ਆਵਹਿ ਤਿਨਾ ਹਰਿ ਪ੍ਰਭੁ ਬੇਲੀਆ ॥

Gur pūcẖẖ jāge nām lāge ṯinā raiṇ suhelī▫ā.  Gur sabaḏ kamāvėh janam na āvahi ṯinā har parabẖ belī▫ā.

 

Those who (jaagey = awake) remain alert (poochh-i = by asking) guided (gur) the guru, (tinaa) their (rain-i = night) life is (suheyleeaa) spent in comfort.

They (kamaavah-i) carry out (sabad-u = word) directions of the guru and do not (aavah-i) come back to the world (janam-i) in birth; (har-i) the Almighty (prabh-u) Master is their (beyleeaa) friend, i.e. their souls merge in the Creator and they are not born again.

 

ਕਰ ਕੰਪਿ ਚਰਣ ਸਰੀਰੁ ਕੰਪੈ ਨੈਣ ਅੰਧੁਲੇ ਤਨੁ ਭਸਮ ਸੇ ॥ ਨਾਨਕ ਦੁਖੀਆ ਜੁਗ ਚਾਰੇ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਮਨਿ ਵਸੇ ॥੪॥

Kar kaʼnp cẖaraṇ sarīr kampai naiṇ anḏẖule ṯan bẖasam se.  Nānak ḏukẖī▫ā jug cẖāre bin nām har ke man vase. ||4||

 

In old age, (kar) the hands and (charan) feet (kamp-i) shake, (sareer-u) the whole body (kampai) shakes, (nain) the eyesight (andhuley = dark) becomes weak; (tan-u) the body dies and becomes (bhasam) like ash – life is then not worth living.

One (dukheeaa) is in distress in (chaarey) all (jug) ages – stages of life, (bin-u) without (naam) virtues and commands (key) of (har-i) the Almighty (vasey = dwelling) being kept (man-i) in mind, i.e. every stage of life passes in distress without obedience to the Almighty, says Guru Nanak. 4.

 

ਖੂਲੀ ਗੰਠਿ ਉਠੋ ਲਿਖਿਆ ਆਇਆ ਰਾਮ ॥ ਰਸ ਕਸ ਸੁਖ ਠਾਕੇ ਬੰਧਿ ਚਲਾਇਆ ਰਾਮ ॥

Kẖūlī ganṯẖ uṯẖo likẖi▫ā ā▫i▫ā rām.  Ras kas sukẖ ṯẖāke banḏẖ cẖalā▫i▫ā rām.

 

When (likhiaa = writing) order of the Almighty (aaiaa) comes, (gantth-i) the knot – bond of the soul with the body – (khooli = opens) ends, i.e. the soul is told to (uttho) get up and depart.

(Sukh) pleasures of (ras) sweet and (kas) saltish food – physical pleasures and pains – (tthaakey) end; the soul is (bandh-i) bound and (chalaaia) taken away.

 

ਬੰਧਿ ਚਲਾਇਆ ਜਾ ਪ੍ਰਭ ਭਾਇਆ ਨਾ ਦੀਸੈ ਨਾ ਸੁਣੀਐ ॥ ਆਪਣ ਵਾਰੀ ਸਭਸੈ ਆਵੈ ਪਕੀ ਖੇਤੀ ਲੁਣੀਐ ॥

Banḏẖ cẖalā▫i▫ā jā parabẖ bẖā▫i▫ā nā ḏīsai nā suṇī▫ai.  Āpaṇ vārī sabẖsai āvai pakī kẖeṯī luṇī▫ai.

 

The soul (bandh-i) is bound and (chalaaiaa = driven) taken away (ja) when (prabh) the Master (bhaaiaa = likes) commands but IT is neither (deesai) seen nor (suneeai) heard – giving orders.

(Sabhsai) everyone’s (aapan) own (vaari) turn (aavai) comes, like (kheyti) the crop that (pakki) ripens (luneeai) is cut, i.e. the soul leaves when the allotted life-span is completed.

 

ਘੜੀ ਚਸੇ ਕਾ ਲੇਖਾ ਲੀਜੈ ਬੁਰਾ ਭਲਾ ਸਹੁ ਜੀਆ ॥ ਨਾਨਕ ਸੁਰਿ ਨਰ ਸਬਦਿ ਮਿਲਾਏ ਤਿਨਿ ਪ੍ਰਭਿ ਕਾਰਣੁ ਕੀਆ ॥੫॥੨॥

Gẖaṛī cẖase kā lekẖā lījai burā bẖalā saho jī▫ā.  Nānak sur nar sabaḏ milā▫e ṯin parabẖ kāraṇ kī▫ā. ||5||2||

 

(Leykha) account of (gharry, chasey) every moment of life (leejai) is taken and (jeeaa) the soul is told its (buraa) bad and (bhalaa) good deeds, and the consequences it has (sahu) to bear.

(Sur-i = god-like) virtuous (nar) persons live in obedience to (sabad-i = by Divine Word) Divine commands and (milaaey) are united; this is (keeaa) done (tin-i = that) by the (prabh-i) Almighty who (keeaa) created (kaaran-u) the creation, says Guru Nanak. 5. 2.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਤਾਰਾ ਚੜਿਆ ਲੰਮਾ ਕਿਉ ਨਦਰਿ ਨਿਹਾਲਿਆ ਰਾਮ ॥ ਸੇਵਕ ਪੂਰ ਕਰੰਮਾ ਸਤਿਗੁਰਿ ਸਬਦਿ ਦਿਖਾਲਿਆ ਰਾਮ ॥

Ŧukẖārī mėhlā 1.  Ŧārā cẖaṛi▫ā lammā ki▫o naḏar nihāli▫ā rām.  Sevak pūr karammā saṯgur sabaḏ ḏikẖāli▫ā rām.

 

Composition of the first Guru in Raga Tukhaari. The way (lammaa = long, taara = star) a meteor (charriaa = rises) can be seen but not its origin, the Almighty, the origin of everything, (kiau = how?) cannot (nihaalia) be seen (nadar-i = sight) with the eyes.

But (poor = perfect, karamma = fortune) a fortunate (seyvak = servant) seeker (dikhaaliaa) is shown (poor = perfect) the great (karammaa = deeds) plays of the Almighty (sabad-i = word) with the guru’s guidance.

 

ਗੁਰ ਸਬਦਿ ਦਿਖਾਲਿਆ ਸਚੁ ਸਮਾਲਿਆ ਅਹਿਨਿਸਿ ਦੇਖਿ ਬੀਚਾਰਿਆ ॥ ਧਾਵਤ ਪੰਚ ਰਹੇ ਘਰੁ ਜਾਣਿਆ ਕਾਮੁ ਕ੍ਰੋਧੁ ਬਿਖੁ ਮਾਰਿਆ ॥

Gur sabaḏ ḏikẖāli▫ā sacẖ samāli▫ā ahinis ḏekẖ bīcẖāri▫ā.  Ḏẖāvaṯ pancẖ rahe gẖar jāṇi▫ā kām kroḏẖ bikẖ māri▫ā.

 

One to whom the Almighty (dikhaaliaa) is shown (sabad-i) with guidance (gur) the guru, s/he (samaaliaa = takes care) ever keeps (sach-u) the Eternal in mind; s/he (deykh-i) sees IT (ahainis-i) day and night (beechaariaa) by reflecting on Divine virtues and commands.

When s/he (jaaniaa) recognizes God (ghar-u = house) within the mind, and with that awareness, his/her (panch) five sensory organs (rahey) are restrained from (dhaavat) wandering; s/he (maariaa = kills) forsakes (bikh-u = poison) the vices of (kaam-u) lust, (krodh-u) anger – as well as greed, attachment to the world-play and vanity.

 

ਅੰਤਰਿ ਜੋਤਿ ਭਈ ਗੁਰ ਸਾਖੀ ਚੀਨੇ ਰਾਮ ਕਰੰਮਾ ॥

Anṯar joṯ bẖa▫ī gur sākẖī cẖīne rām karammā.

 

When (antari = within) the mind (jot-i = light, enlightenment bhaee = happens) is enlightened with (saakhi) teachings of (gur) the guru, one (cheeney) recognizes/understands (karamm = deeds) plays of (raam) the Almighty.

 

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ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਪਤੀਣੇ ਤਾਰਾ ਚੜਿਆ ਲੰਮਾ ॥੧॥

Nānak ha▫umai mār paṯīṇe ṯārā cẖaṛi▫ā lammā. ||1||

 

One who (maar-i) kills (haumai) ego (pateeney = satisfied) develops faith and sees from where (lammaa = long, taara = star) meteor (charriaa) rose, i.e. becomes aware of the Almighty the origin of all, says Guru Nanak. 1.

 

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਚੂਕੀ ਅਭਿਮਾਨੀ ਰਾਮ ॥ ਅਨਦਿਨੁ ਭੋਰੁ ਭਇਆ ਸਾਚਿ ਸਮਾਨੀ ਰਾਮ ॥

Gurmukẖ jāg rahe cẖūkī abẖimānī rām.  An▫ḏin bẖor bẖa▫i▫ā sācẖ samānī rām.

 

Those (gurmukh-i) who follow the guru, (rahey) remain (jag-i = awake) aware of Divine virtues and commands; their (abhimaani = being proud) vanity – which blocks vision of the Almighty within – (chooki) ends – and they can see within.

For them it is (andin-u = every day) ever (bhor-u = dawn) light, i.e. they can see God within, and (samaani = absorbed) live in obedience (saach-i) to the Eternal.

 

ਸਾਚਿ ਸਮਾਨੀ ਗੁਰਮੁਖਿ ਮਨਿ ਭਾਨੀ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਜਾਗੇ ॥ ਸਾਚੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਦੀਆ ਹਰਿ ਚਰਨੀ ਲਿਵ ਲਾਗੇ ॥

Sācẖ samānī gurmukẖ man bẖānī gurmukẖ sābaṯ jāge.  Sācẖ nām amriṯ gur ḏī▫ā har cẖarnī liv lāge.

 

(Saach-i = in the Eternal, samaani = absorbed) living by Divine virtues and commands (bhaani) is pleasing (man-i) to the mind of those (gurmukh-i) follow the guru’s guidance; they (jaagat) remain awake/alert and (saabat-u = whole) do not fall prey to temptations.

Those to whom awareness of (amri-u) the life-giving Naam of (saach-u) the Eternal (deeaa = given) is imparted (gur-i) by the guru, they (laagey) focus (liv) attention (charni = on feet) on obedience to (har-i) the Almighty.   

 

ਪ੍ਰਗਟੀ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਨਾਨਕ ਭੋਰੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨॥

Pargatī joṯ joṯ mėh jāṯā manmukẖ bẖaram bẖulāṇī.  Nānak bẖor bẖa▫i▫ā man māni▫ā jāgaṯ raiṇ vihāṇī. ||2||

 

One whose (jot-i = light, pragtti = manifests) mind is enlightened with the guru’s guidance, s/he (jaataa) recognizes the Almighty within (mah-i) in that (jot-i) light; but those who disregard the guru’s guidance and – (manmukh-i) follow their mind (bhulaani) are led astray (bharam-i) in delusion.

One who (bhor-u = dawn, bhaaiaa = occurs) is enlightened, his/her (man-u) mind (maaniaa) obeys the Almighty and his/her (rain-i = night – overnight halt as life) life (vihaani) passes (jaagat = awake) in awareness and practice of Naam, says Guru Nanak. 2.

 

ਅਉਗਣ ਵੀਸਰਿਆ ਗੁਣੀ ਘਰੁ ਕੀਆ ਰਾਮ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਅਵਰੁ ਨ ਬੀਆ ਰਾਮ ॥

A▫ugaṇ vīsri▫ā guṇī gẖar kī▫ā rām.  Ėko rav rahi▫ā avar na bī▫ā rām.

 

When one (veesriaa = forgets) gives up (augan = faults) transgressions and (guni) virtues (keeaa = make, ghar-u = home) abide in his/her mind:

S/he sees (eyko) the One Creator (rav-i rahiaa) pervading everywhere; not (avar-u = other, beeaa = second) anyone else – in all.

 

ਰਵਿ ਰਹਿਆ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ॥ ਜਿਨਿ ਜਲ ਥਲ ਤ੍ਰਿਭਵਣ ਘਟੁ ਘਟੁ ਥਾਪਿਆ ਸੋ ਪ੍ਰਭੁ ਗੁਰਮੁਖਿ ਜਾਨਿਆ ॥

Rav rahi▫ā so▫ī avar na ko▫ī man hī ṯe man māni▫ā.  Jin jal thal ṯaribẖavaṇ gẖat gẖat thāpi▫ā so parabẖ gurmukẖ jāni▫ā.

 

(Soee = only that) the One Creator alone (rav-i rahiaa) pervades everywhere; there is none (avar-u) else; (man-u) the mind accepts what commands come (tey) from (man) the mind itself, i.e. from God within – and does not argue with, or over-ride, them.

The Creator (jin-i) who (thaapiaa = installed) created (jal) water, (thal) land, (tribhavan = three regions – sky, land and nether regions) the whole world and (ghatt-u ghatt-u) all bodies/creatures, (so) that (prabh-u) Master is (jaaniaa = known) recognized within (gurmukh-i) with the guru’s guidance.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਅਪਾਰਾ ਤ੍ਰਿਬਿਧਿ ਮੇਟਿ ਸਮਾਈ ॥ ਨਾਨਕ ਅਵਗਣ ਗੁਣਹ ਸਮਾਣੇ ਐਸੀ ਗੁਰਮਤਿ ਪਾਈ ॥੩॥

Karaṇ kāraṇ samrath apārā ṯaribaḏẖ met samā▫ī.  Nānak avgaṇ guṇah samāṇe aisī gurmaṯ pā▫ī. ||3||

 

One who (meeytt-i) erases influence of (tribidh-i) three gunas/attributes – Tamas, Rajas, Sattva – (samaai) remains absorbed in (apaara) the Infinite (samrath) Omnipotent (karan) Creator of (kaaran) the creation.

One who (paai) obtains/receives (aisi) such (gurmat-i) counsel of the guru, his/her (avgan) faults are (samaaney) dissolved (gunah) by the virtues, says Guru Nanak. 3.

 

ਆਵਣ ਜਾਣ ਰਹੇ ਚੂਕਾ ਭੋਲਾ ਰਾਮ ॥ ਹਉਮੈ ਮਾਰਿ ਮਿਲੇ ਸਾਚਾ ਚੋਲਾ ਰਾਮ ॥

Āvaṇ jāṇ rahe cẖūkā bẖolā rām.  Ha▫umai mār mile sācẖā cẖolā rām.

 

One’s cycles of (aavan = coming) births and (jaan = going) deaths (rahey) stop when (bhola = uninformed) ignorance of Naam (chooka) ends.

With awareness of Naam, one (maar-i) kills (haumai) ego and (miley) find the Almighty with (saachaa) truthful (chola = body) conduct – living by Naam.

 

ਹਉਮੈ ਗੁਰਿ ਖੋਈ ਪਰਗਟੁ ਹੋਈ ਚੂਕੇ ਸੋਗ ਸੰਤਾਪੈ ॥ ਜੋਤੀ ਅੰਦਰਿ ਜੋਤਿ ਸਮਾਣੀ ਆਪੁ ਪਛਾਤਾ ਆਪੈ ॥

Ha▫umai gur kẖo▫ī pargat ho▫ī cẖūke sog sanṯāpai.  Joṯī anḏar joṯ samāṇī āp pacẖẖāṯā āpai.

 

When (haumai) ego (khoi = lost) is given up (gur-i = through the guru) with the guru’s guidance, Divine light/spirit, i.e. God, (pargatt-u hoi) manifests – one acts by Naam; and (sog) sorrow and (santaapai) suffering due to separation from God (chookey) end.

When (jot-i) the soul (samaani) is absorbed (andar-i) in (joti) Divine Spirit, then one (pachhaata) recognizes (aap-u = self) the Almighty (aapai) on one’s own – effortlessly.

 

ਪੇਈਅੜੈ ਘਰਿ ਸਬਦਿ ਪਤੀਣੀ ਸਾਹੁਰੜੈ ਪਿਰ ਭਾਣੀ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ਚੂਕੀ ਕਾਣਿ ਲੋਕਾਣੀ ॥੪॥੩॥

Pe▫ī▫aṛai gẖar sabaḏ paṯīṇī sāhurṛai pir bẖāṇī.  Nānak saṯgur mel milā▫ī cẖūkī kāṇ lokāṇī. ||4||3||

 

When the soul-wife is (pateeni = satisfied) happy to live (sabad-i = with the word) in obedience to Divine commands (peyeearrai = parental house) in life, then she is (bhaani) liked (saahurarrai = in in-laws home) in Divine court – and accepted for union by the Creator.

The Almighty (meyl-i = causes to meet) leads one to obey (satigur-i) the true guru’s guidance and (milaaee) unites with IT-self; then (kaan) dependence (lokaani) on people (chooki) ends, says Guru Nanak. 4. 3.

 

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ਤੁਖਾਰੀ ਮਹਲਾ ੧ ॥ ਭੋਲਾਵੜੈ ਭੁਲੀ ਭੁਲਿ ਭੁਲਿ ਪਛੋਤਾਣੀ ॥ ਪਿਰਿ ਛੋਡਿਅੜੀ ਸੁਤੀ ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣੀ ॥

Ŧukẖārī mėhlā 1.  Bẖolāvaṛai bẖulī bẖul bẖul pacẖẖoṯāṇī.  Pir cẖẖodi▫aṛī suṯī pir kī sār na jāṇī.

 

Composition of the first Guru in Raga Tukhaari. The soul-wife (bhuli) goes astray (bholaavrrai = due to lack of awareness) due to ignorance of Naam or Divine virtues and commands; it (bhul-i bhul-i = going astray repeatedly) commits vices and (pachhotaani) repents.

She does not (jaani = know) have awareness of (saar) worth of, i.e. ignores, (pir) the Almighty-husband, and such (suti = asleep) an indifferent wife is (chhoddiaari) abandoned (pir-i) by the Almighty-husband, i.e. a person who ignores Divine commands and gets engrossed in the world-play, cannot unite with the Creator.

 

ਪਿਰਿ ਛੋਡੀ ਸੁਤੀ ਅਵਗਣਿ ਮੁਤੀ ਤਿਸੁ ਧਨ ਵਿਧਣ ਰਾਤੇ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਵਿਗੁਤੀ ਹਉਮੈ ਲਗੀ ਤਾਤੇ ॥

Pir cẖẖodī suṯī avgaṇ muṯī ṯis ḏẖan viḏẖaṇ rāṯe.  Kām kroḏẖ ahaʼnkār viguṯī ha▫umai lagī ṯāṯe.

 

(Pir-i) the Almighty-husband (chhoddi, muti) abandons the soul-wife (suti = asleep) inebriated (avgan-i)by vices; (raatey) the night of (tis-u) that separated (dhan) soul-wife passes (vidhan) without the husband, i.e. she suffers in life and cannot unite with the Almighty on leaving the body.

Being (lagi = engaged) engrossed in acts (kaam-i) of lust, (krodh-i) anger and (ahankaar-i) vanity, (haumai) ego – acting by self-will. and (taatey) jealousy, (viguti) she is frustrated in efforts for attaining union with the Almighty.

 

ਉਡਰਿ ਹੰਸੁ ਚਲਿਆ ਫੁਰਮਾਇਆ ਭਸਮੈ ਭਸਮ ਸਮਾਣੀ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਹੂਣੀ ਭੁਲਿ ਭੁਲਿ ਪਛੋਤਾਣੀ ॥੧॥

Udar hans cẖali▫ā furmā▫i▫ā bẖasmai bẖasam samāṇī.  Nānak sacẖe nām vihūṇī bẖul bẖul pacẖẖoṯāṇī. ||1||

 

(Hans) the soul (uddar-i = flies, chaliaa = goes) leaves the body (phurmaaiaa) on orders of the Almighty and (bhasam) dust – the body of clay – (samaani) mixes (bhasma) with, i.e. is reduced to dust – without the soul.

The soul-wife (vihooni) bereft – of living by – Naam (bhul-i bhul-i) keeps straying and (pachhotaani) repents, says Guru Nanak. 1.

 

ਸੁਣਿ ਨਾਹ ਪਿਆਰੇ ਇਕ ਬੇਨੰਤੀ ਮੇਰੀ ॥ ਤੂ ਨਿਜ ਘਰਿ ਵਸਿਅੜਾ ਹਉ ਰੁਲਿ ਭਸਮੈ ਢੇਰੀ ॥

Suṇ nāh pi▫āre ik benanṯī merī.  Ŧū nij gẖar vasi▫aṛā ha▫o rul bẖasmai dẖerī.

 

O (piaarey) dear (naah) Master, (sun-i = listen) this is (meyri) my (ik = one) only (beynanti) supplication: (Too) You (vasiarra = live) remain in Your (nij) own (ghar-i) home, i.e. in one stable eternal state, while (hau) I (rul-i) wander here and there and become (ddheyri) a heap (bhasmai) of dust, – please save me from this.

 

ਬਿਨੁ ਅਪਨੇ ਨਾਹੈ ਕੋਇ ਨ ਚਾਹੈ ਕਿਆ ਕਹੀਐ ਕਿਆ ਕੀਜੈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਸਨ ਰਸੁ ਰਸਨਾ ਗੁਰ ਸਬਦੀ ਰਸੁ ਪੀਜੈ ॥

Bin apne nāhai ko▫e na cẖāhai ki▫ā kahī▫ai ki▫ā kījai. Amriṯ nām rasan ras rasnā gur sabḏī ras pījai.

 

Question: (Koey na) no one (bin-u) except (apnai) one’s own (naahai) Master (chaahai) wants, i.e. cares for, one; (kiaa) what should one (kaheeai) say or (keejai) do – to be acceptable to the Master?

Answer: (Amrit) the life-giving Naam is the most sublime (ras-u) elixir of (rasan) of all elixirs; we should (peejai) drink that (ras-u) elixir, i.e. live by Naam, (sabdi = with the word) with guidance of (gur) the guru – this is how one obviates births and deaths and should be practiced.

 

ਵਿਣੁ ਨਾਵੈ ਕੋ ਸੰਗਿ ਨ ਸਾਥੀ ਆਵੈ ਜਾਇ ਘਨੇਰੀ ॥ ਨਾਨਕ ਲਾਹਾ ਲੈ ਘਰਿ ਜਾਈਐ ਸਾਚੀ ਸਚੁ ਮਤਿ ਤੇਰੀ ॥੨॥

viṇ nāvai ko sang na sāthī āvai jā▫e gẖanerī. Nānak lāhā lai gẖar jā▫ī▫ai sācẖī sacẖ maṯ ṯerī. ||2||

 

There is (ko na = not any) no (sang-i) companion or (saathi) friend to save from births and deaths, (ghaneyri) plenty of humankind (aavai = comes, jaaey = goes) remains in cycles of births and deaths – by neglecting to live by Naam.

O (sach-u) Eternal Master, (teyri) Your (mat-i) counsel given to the soul is (saachi = true/correct) the right one to follow; one should (lai) take (laaha) benefit of practice of Naam and (jaaeeai) go (ghar-i) home – where we came from, i.e. merge in the Creator, says Guru Nanak. 2.

 

ਸਾਜਨ ਦੇਸਿ ਵਿਦੇਸੀਅੜੇ ਸਾਨੇਹੜੇ ਦੇਦੀ ॥ ਸਾਰਿ ਸਮਾਲੇ ਤਿਨ ਸਜਣਾ ਮੁੰਧ ਨੈਣ ਭਰੇਦੀ ॥

Sājan ḏes viḏesī▫aṛe sānehṛe ḏeḏī.  Sār samāle ṯin sajṇā munḏẖ naiṇ bẖareḏī.

 

(Saajan) the friend Almighty (des-i = in the country) is within has become (videseseearrey = foreigner) is forgotten; and then she (deydi) sends (saaneyharrey) messages – supplicates IT to manifest in the mind.

She (saar-i) remembers (tin) that (sajna) friend, (samaaley = takes care/keeps in mind) recalls IT’s (gun) virtues (bharedi = filling) with tearful (naain) eyes, i.e. is sad.

 

ਮੁੰਧ ਨੈਣ ਭਰੇਦੀ ਗੁਣ ਸਾਰੇਦੀ ਕਿਉ ਪ੍ਰਭ ਮਿਲਾ ਪਿਆਰੇ ॥ ਮਾਰਗੁ ਪੰਥੁ ਨ ਜਾਣਉ ਵਿਖੜਾ ਕਿਉ ਪਾਈਐ ਪਿਰੁ ਪਾਰੇ ॥

Munḏẖ naiṇ bẖareḏī guṇ sāreḏī ki▫o parabẖ milā pi▫āre.  Mārag panth na jāṇa▫o vikẖ▫ṛā ki▫o pā▫ī▫ai pir pāre.

 

Question: (Bhareydi = filled) with tearful (nain) eyes, (mundh) the soul-woman (saareydi) recalls IT’s (gun) virtues and says (kio) how do I (milaa) meet (piaarey) the Beloved.

I am told (maarag-u, panth-u) the path to IT is (vikhhrra) difficult, I do not (jaanau) know – how to go over it, and (paaeeai) find (pir-u) the Almighty-husband (paaro) at the far end, i.e. I am separated from the Almighty by the hard-to-overcome temptations in the world-play and do not know how to overcome them.

 

ਸਤਿਗੁਰ ਸਬਦੀ ਮਿਲੈ ਵਿਛੁੰਨੀ ਤਨੁ ਮਨੁ ਆਗੈ ਰਾਖੈ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਮਹਾ ਰਸ ਫਲਿਆ ਮਿਲਿ ਪ੍ਰੀਤਮ ਰਸੁ ਚਾਖੈ ॥੩॥

Saṯgur sabḏī milai vicẖẖunnī ṯan man āgai rākẖai. Nānak amriṯ birakẖ mahā ras fali▫ā mil parīṯam ras cẖākẖai. ||3||

 

Answer: (Vichhuni) the separated woman can (milai) meet the Almighty-husband (sabdi = with the words) if she follows guidance of (satigur) the true guru and (raakhai) places (tan-u) the body and (man-u) the mind (aagai) in front of, i.e. dedicates thoughts and deeds to, the Almighty.

The Almighty is like (birakh-u) a tree (phaliaa) loaded with fruits of (maha) very (amrit = sweet) enjoyable (ras-u) taste; s/he can (chaakhai = taste) enjoy (ras-u) the taste, i.e. the Almighty is the source of bliss which is enjoyed/experienced, on (mil-i) finding (preetam) the Beloved, says Guru Nanak. 3.

 

ਮਹਲਿ ਬੁਲਾਇੜੀਏ ਬਿਲਮੁ ਨ ਕੀਜੈ ॥

Mahal bulā▫iṛī▫e bilam na kījai.

 

If you are fortunate to (bulaairree-ey) be called (mahal-i) to the palace, (na keejai) do not (bilam-u) delay, i.e. start living by Naam when the motivation comes, o soul-wife.

 

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ਅਨਦਿਨੁ ਰਤੜੀਏ ਸਹਜਿ ਮਿਲੀਜੈ ॥

An▫ḏin raṯ▫ṛī▫e sahj milījai.

 

One who is (andin-u = everyday) ever (ratarreeay) imbued with love of, i.e. lives by virtues and commands of, the Almighty, she (mileejai) finds the Almighty (sahj-i) naturally.

 

ਸੁਖਿ ਸਹਜਿ ਮਿਲੀਜੈ ਰੋਸੁ ਨ ਕੀਜੈ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮਾਣੀ ॥ ਸਾਚੈ ਰਾਤੀ ਮਿਲੈ ਮਿਲਾਈ ਮਨਮੁਖਿ ਆਵਣ ਜਾਣੀ ॥

Sukẖ sahj milījai ros na kījai garab nivār samāṇī.  Sācẖai rāṯī milai milā▫ī manmukẖ āvaṇ jāṇī.

 

One (mileejai) finds the Almighty (sukh-i) comfortably and (sahj-i) naturally when one (nivaar-i) gives up (garab-u) vanity, and then there is no (keejai = do, ros-u = anger) complaining.

The soul (raati) imbued with love of (saachai) the Eternal, (milai) finds the guru with whose guidance she (milaai) is united with the Almighty – and is not reborn; but (manmukh-i) self-willed – one who does not follow the guru – loses the way, cannot attain union with the Creator and -, remains in cycles of (aavaan = coming, jaani = going) births and deaths.

 

ਜਬ ਨਾਚੀ ਤਬ ਘੂਘਟੁ ਕੈਸਾ ਮਟੁਕੀ ਫੋੜਿ ਨਿਰਾਰੀ ॥ ਨਾਨਕ ਆਪੈ ਆਪੁ ਪਛਾਣੈ ਗੁਰਮੁਖਿ ਤਤੁ ਬੀਚਾਰੀ ॥੪॥੪॥

Jab nācẖī ṯab gẖūgẖat kaisā matukī foṛ nirārī.  Nānak āpai āp pacẖẖāṇai gurmukẖ ṯaṯ bīcẖārī. ||4||4||

 

(Jab) when a woman (naachi) dances (tab) then (kaisa) why (ghooghatt-u) the veil, i.e. do not care what the world may say; she should (phorr-i) break (mattuki) the pitcher and be (niraari = different) away, i.e. ignore what people say.

If she (bechaari) reflects on (tat-u = essence) Naam (gurmukh-i) with the guru’s guidance; then s/he (pachhaanai) can recognize/understand (aapu) the self, i.e. find the Almighty within, (aapai = on her own) effortlessly, says Guru Nanak. 4. 4.