SGGS pp 1344-1345, Prabhaati M: 1, Asttpadees 5-7.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਆਖਣਾ ਸੁਨਣਾ ਨਾਮੁ ਅਧਾਰੁ ॥ ਧੰਧਾ ਛੁਟਕਿ ਗਇਆ ਵੇਕਾਰੁ ॥ ਜਿਉ ਮਨਮੁਖਿ ਦੂਜੈ ਪਤਿ ਖੋਈ ॥ ਬਿਨੁ ਨਾਵੈ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Ākẖ▫ṇā sunṇā nām aḏẖār.   Ḏẖanḏẖā cẖẖutak ga▫i▫ā vekār.  Ji▫o manmukẖ ḏūjai paṯ kẖo▫ī.   Bin nāvai mai avar na ko▫ī. ||1||

 

Composition of the first Guru in raga Prabhaati. (Aakhnaa) saying and (sunana) listening to Naam/Divine commands is my (adhaar-u) support, i.e. I lead life by Naam. With it, (veykaar-u/beykaar) useless (dhandhaa) pursuits (chhoott-i gaiaa) have ended.

(Jio) like (manmukh-i) a self-willed person – who does not obey God and the guru – strays to (doojai) other ideas and (khoee) loses (pat-i) honour amongst people and in the hereafter – I do not do that; unlike him/her (mai) I follow (na koee = not any) nothing (avar-u) else (bin-u) except Naam. 1.

 

ਸੁਣਿ ਮਨ ਅੰਧੇ ਮੂਰਖ ਗਵਾਰ ॥ ਆਵਤ ਜਾਤ ਲਾਜ ਨਹੀ ਲਾਗੈ ਬਿਨੁ ਗੁਰ ਬੂਡੈ ਬਾਰੋ ਬਾਰ ॥੧॥ ਰਹਾਉ ॥

Suṇ man anḏẖe mūrakẖ gavār.   Āvaṯ jāṯ lāj nahī lāgai bin gur būdai bāro bār. ||1|| rahā▫o.

 

(Sun-i) listen my (andhey = blind) ignorant, (moorakh) foolish and (gavaar) uninformed (man) mind. Don’t you (laagai) feel (laaj) shame in (aavat = coming) taking births and (jaat = going) dying; do you realize that it is (bin-u = without) by not following (gur) the guru that you (booddai = drown) succumb to vices – cannot unite with the Creator and are reborn – (baaro baar) again and again.

(Rahaau) dwell on this and reflect.

 

ਇਸੁ ਮਨ ਮਾਇਆ ਮੋਹਿ ਬਿਨਾਸੁ ॥ ਧੁਰਿ ਹੁਕਮੁ ਲਿਖਿਆ ਤਾਂ ਕਹੀਐ ਕਾਸੁ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਚੀਨ੍ਹ੍ਹੈ ਕੋਈ ॥ ਨਾਮ ਬਿਹੂਨਾ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥

Is man mā▫i▫ā mohi binās.   Ḏẖur hukam likẖi▫ā ṯāʼn kahī▫ai kās. Gurmukẖ virlā cẖīnĥai ko▫ī.   Nām bihūnā mukaṯ na ho▫ī. ||2||

 

The cause for (binaas-u = destruction) falling prey to vices of (is-u = this) the human (man) mind is (moh-i) attachment to (maaiaa) the world-play – relations and wealth etc for whom one commits vices. When this (hukam-u) command is (likhiaa) written in destiny (dhur-i = at the source) by Creator – based on one’s own deeds; (taan’n) then one can (kaheeai = tell) complain to (kaas-u = whom?) no one.

(Koee) some (virla) rare person (cheenhai) understands this (gurmukh-i) with the guru’s guidance to live by Naam. One (bihoona) bereft of Naam (na hoee) is not (mukat-i) freed of vices in life and from rebirth on death. 2.

 

ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਡੋਲੈ ਲਖ ਚਉਰਾਸੀ ॥ ਬਿਨੁ ਗੁਰ ਬੂਝੇ ਜਮ ਕੀ ਫਾਸੀ ॥ ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਖਿਨੁ ਊਭਿ ਪਇਆਲਿ ॥ ਗੁਰਮੁਖਿ ਛੂਟੈ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੩॥

Bẖaram bẖaram dolai lakẖ cẖa▫urāsī.   Bin gur būjẖe jam kī fāsī. Ih manū▫ā kẖin kẖin ūbẖ pa▫i▫āl.   Gurmukẖ cẖẖūtai nām samĥāl. ||3||

 

One who does not follow the guru (bhram-i bharam-i) wanders in (chauraasi) eight four lakh life forms but still (ddolai = wavers) strays. And (bin-u = without) by not (boojhey = understanding) following (gur) the guru – s/he thus has (phaasi) noose of (jam) Divine justice on him/her – remains in cycles of births and deaths.

Acting by the self (ihu) this (manooaa) mind changes from (oobh-i) high to (paiaal-i = lower regions) low conduct (khin khin) moment to moment. (Gurmukh-i) one who follows the guru (chhoottai) is liberated from incarnations by keeping Naam (samaal-i) in mind and attaining union with the Almighty. 3.

 

ਆਪੇ ਸਦੇ ਢਿਲ ਨ ਹੋਇ ॥ ਸਬਦਿ ਮਰੈ ਸਹਿਲਾ ਜੀਵੈ ਸੋਇ ॥ ਬਿਨੁ ਗੁਰ ਸੋਝੀ ਕਿਸੈ ਨ ਹੋਇ ॥ ਆਪੇ ਕਰੈ ਕਰਾਵੈ ਸੋਇ ॥੪॥

Āpe saḏe dẖil na ho▫e.   Sabaḏ marai sahilā jīvai so▫e. Bin gur sojẖī kisai na ho▫e.   Āpe karai karāvai so▫e. ||4||

 

One who follows the guru, the Almighty (aapey) IT-self (sadey) calls him/her for union and (na hoey) there is no (ddhil) delay. (Soey) such a person (marai = dies) submits (sabad-i = to the word) to Divine commands (jeevai) lives (sahilaa) successfully, i.e. overcomes vices.

(Kisai na) no one (hoey) gets (sojhi) awareness of Naam (bin-u) except from (gur) the guru. (Soey = that one) the Almighty (aapaey) IT-self (karey = does) leads to the guru and (karaavai) causes to act by the guru’s counsel. 4.

 

ਝਗੜੁ ਚੁਕਾਵੈ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਸਹਜਿ ਸਮਾਵੈ ॥ ਇਹੁ ਮਨੁ ਡੋਲਤ ਤਉ ਠਹਰਾਵੈ ॥ ਸਚੁ ਕਰਣੀ ਕਰਿ ਕਾਰ ਕਮਾਵੈ ॥੫॥

Jẖagaṛ cẖukẖāvai har guṇ gāvai.   Pūrā saṯgur sahj samāvai.  Ih man dolaṯ ṯa▫o ṯẖėhrāvai.   Sacẖ karṇī kar kār kamāvai. ||5||

 

One who (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty (chukaavai) ends (jhagarr-u) conflict, i.e. between temptations of the world and longing for God; by being (sahj-i) naturally (samaavai) absorbed in, i.e. obeying the Almighty (poora) perfect (satigur-i) true guru.

(Ihu) this (ddolat) fickle (man-u) mind (tthahraavai) steadies (tau) then; when it (kamaavai) acts by (kaar = task) Naam (kar-i) accepting it as (sach-u = true) the right (karni) thing to do, i.e. finds obedience to Naam agreeable. 5

 

ਅੰਤਰਿ ਜੂਠਾ ਕਿਉ ਸੁਚਿ ਹੋਇ ॥ ਸਬਦੀ ਧੋਵੈ ਵਿਰਲਾ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਸਚੁ ਕਮਾਵੈ ॥ ਆਵਣੁ ਜਾਣਾ ਠਾਕਿ ਰਹਾਵੈ ॥੬॥

Anṯar jūṯẖā ki▫o sucẖ ho▫e.   Sabḏī ḏẖovai virlā ko▫e. Gurmukẖ ko▫ī sacẖ kamāvai.   Āvaṇ jāṇā ṯẖāk rahāvai. ||6||

 

People take baths at pilgrim centres to purify themselves, but (joottha) a defiled (antar-i = within) mind (hoey) is (kiau = why?) not (such-i) purified this way. (Koey) some (virla) rare person (dhovai) washes the mind (sabdi = with the word) with awareness of Naam/Divine virtues and commands.

(Koee) some rare person (gurmukh-i) follows the guru and (kamaavai) complies with (sach-u = truth) Naam; s/he (tthaak-i rahaavai) puts a stop to (aavan-u = coming, jaanaa = going) births and deaths. 6.

 

Page 1345

 

ਭਉ ਖਾਣਾ ਪੀਣਾ ਸੁਖੁ ਸਾਰੁ ॥ ਹਰਿ ਜਨ ਸੰਗਤਿ ਪਾਵੈ ਪਾਰੁ ॥ ਸਚੁ ਬੋਲੈ ਬੋਲਾਵੈ ਪਿਆਰੁ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ ॥੭॥

Bẖa▫o kẖāṇā pīṇā sukẖ sār.   Har jan sangaṯ pāvai pār. Sacẖ bolai bolāvai pi▫ār.   Gur kā sabaḏ karṇī hai sār. ||7||

 

Making (bhau = fear) obedience to Naam one’s (khaana = food, peena = drink) the sustenance/mainstay for life brings (saar-u) supreme/perfect (sukh-u) peace. (Sangat-i) company of (jan) devotees of (har-i) the Almighty (paavai = lands, paar- = on far shore) ferries one across the world-ocean of vices – enables to find God.

God’s devotee (bolai = speaks, sach-u = truth) praises and emulates Divine virtues and (bolaavai) motivates to speak with (piaar-u) love, i.e. sincerely. Complying with (sabad-u) words of (gur) the guru is (saar) sublime (karni = act) practice – it leads to the Almighty. 7.

 

ਹਰਿ ਜਸੁ ਕਰਮੁ ਧਰਮੁ ਪਤਿ ਪੂਜਾ ॥ ਕਾਮ ਕ੍ਰੋਧ ਅਗਨੀ ਮਹਿ ਭੂੰਜਾ ॥ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਤਉ ਮਨੁ ਭੀਜਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਅਵਰੁ ਨ ਦੂਜਾ ॥੮॥੫॥

Har jas karam ḏẖaram paṯ pūjā.   Kām kroḏẖ agnī mėh bẖūʼnjā. Har ras cẖākẖi▫ā ṯa▫o man bẖījā.   Paraṇvaṯ Nānak avar na ḏūjā. ||8||5||

 

Performing (karam-u) a ritual, (dharam-u = duty) prescribed religious practices and (pooja) worship bring (pat-i) honor/recognition by others, but singing and emulating (jas-u = glory) virtues of (har-i) the Almighty is above them. It (bhoonja) burns (mah-i) in (agni) fire, i.e. gets rid of, (kaam) lust and (krodh) anger – which are impediments to finding the Almighty.

When (har-i) Divine (ras-u) elixir is (chaakhiaa) tasted, i.e. awareness of Naam comes, (tau) then (man-u) the mind (bheeja = rinsed) is imbued with love for the Almighty. And one looks to (avar na) none (dooja = second) other, (pranvat-i) submits fifth Nanak. 8. 5.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਅੰਤਰਿ ਪੂਜਾ ॥ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ॥੧॥

Parbẖāṯī mėhlā 1.   Rām nām jap anṯar pūjā.   Gur sabaḏ vīcẖār avar nahī ḏūjā. ||1||

 

Composition of the first Guru in raga Prabhaati. (Jap-i) remembering/obeying Naam/commands of (raam) the Almighty is (pooja) worship of God (antar-i) within. It is done (veechaar-i) with reflection on/compliance with (sabad-u = word) teachings of (gur) the guru; there is no (avar-u) other (dooja) second method. 1.

 

ਏਕੋ ਰਵਿ ਰਹਿਆ ਸਭ ਠਾਈ ॥ ਅਵਰੁ ਨ ਦੀਸੈ ਕਿਸੁ ਪੂਜ ਚੜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ėko rav rahi▫ā sabẖ ṯẖā▫ī.   Avar na ḏīsai kis pūj cẖaṛā▫ī. ||1|| rahā▫o.

 

(Eyko) the One Master (rav-i rahiaa) pervades at (sabh) all (tthaaee) places. I (deesai = seen) see none (avar-u) other; (kis-u) to whom do I (charraaee) make offering – of flowers, incense etc?, i.e. I simply live in obedience to the Creator.

(Rahaau) dwell on this and reflect.

 

ਮਨੁ ਤਨੁ ਆਗੈ ਜੀਅੜਾ ਤੁਝ ਪਾਸਿ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖਹੁ ਅਰਦਾਸਿ ॥੨॥

Man ṯan āgai jī▫aṛā ṯujẖ pās.  Ji▫o bẖāvai ṯi▫o rakẖahu arḏās. ||2||

 

O Almighty, I make my (man-u) mind/thoughts and (tan-u) body/deeds as (aagai = in front) offering; (jeearra) the soul (paas-i = with, tujh = you) is in Your hands. Please (rakhahu) keep me (jio) as You (bhaavai = please) would like me to be; this is my (ardaas-i) supplication. 2. 

 

ਸਚੁ ਜਿਹਵਾ ਹਰਿ ਰਸਨ ਰਸਾਈ ॥ ਗੁਰਮਤਿ ਛੂਟਸਿ ਪ੍ਰਭ ਸਰਣਾਈ ॥੩॥

Sacẖ jihvā har rasan rasā▫ī.   Gurmaṯ cẖẖūtas parabẖ sarṇā▫ī. ||3||

 

One whose (jihva) tongue/speech is (rasaaee) imbued with (rasan = taste) love of (sach-u) the Eternal (har-i) Almighty, s/he places the self (sarnaaee = sanctuary) in care and obedience of (prabh) the Almighty; (gurmat-i) guided by the guru, s/he (chhoottas-i) is freed of other ideas. 3.

 

ਕਰਮ ਧਰਮ ਪ੍ਰਭਿ ਮੇਰੈ ਕੀਏ ॥ ਨਾਮੁ ਵਡਾਈ ਸਿਰਿ ਕਰਮਾਂ ਕੀਏ ॥੪॥

Karam ḏẖaram parabẖ merai kī▫e.   Nām vadā▫ī sir karmāʼn kī▫e. ||4||

 

(Karam) rituals and (dharam) religious practices (keeay) have been created (prabh-i) by the Almighty Master (meyrai = my) of all; but God (keeay = makes) gives (vaddaaee = greatness) precedence to obedience of Naam (sir-i) over (karma-n) rituals. 4.

 

ਸਤਿਗੁਰ ਕੈ ਵਸਿ ਚਾਰਿ ਪਦਾਰਥ ॥ ਤੀਨਿ ਸਮਾਏ ਏਕ ਕ੍ਰਿਤਾਰਥ ॥੫॥

Saṯgur kai vas cẖār paḏārath.   Ŧīn samā▫e ek kirṯārath. ||5||

 

(Chaar-i) the four (padaarath = things) potentials – Dharam, Arth, Kaam, Mokh – are (vas-i) under control (kai) of (satigur) the true guru; when the first (teen-i) three (samaaey) are contained, i.e. practiced without attachment with the guru’s guidance, (kritaarath) success in (eyk = one) the fourth/emancipation from rebirth is attained. 5.

ਕਿਰਤਾਰਥ. “ਤੀਨ ਸਮਾਏ ਏਕੁ ਕ੍ਰਿਤਾਰਥ”. (ਪ੍ਰਭਾ ਅ ਮ ੧) ਜਦ ਮੋਖ ਦ੍ਵਾਰਾ ਕ੍ਰਿਤਾਰਥ ਹੋਏ, ਤਦ ਧਰਮ ਅਰਥ ਕਾਮ ਸਮਾਏ.  Mahaan Kosh

 

ਸਤਿਗੁਰਿ ਦੀਏ ਮੁਕਤਿ ਧਿਆਨਾਂ ॥ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਪਰਧਾਨਾ ॥੬॥

Saṯgur ḏī▫e mukaṯ ḏẖi▫ānāʼn.   Har paḏ cẖīnėh bẖa▫e parḏẖānā. ||6||

 

Those to whom (satgur-i) the true guru (deeay) gives guidance to (dhiaana-n = pay attentiom) to obey  Naam and achieve (mukat-i) emancipation; they (cheenh-i) understand/emulate (pad-u) the state of (har-i) the Almighty – of being unattached to the world-play –; they (bhaey) become (pardhaana) exalted amongst all. 6.

 

ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਪ੍ਰਭੁ ਨਿਵਾਜੇ ਕਿਨਿ ਕੀਮਤਿ ਪਾਈ ॥੭॥

Man ṯan sīṯal gur būjẖ bujẖā▫ī.   Parabẖ nivāje kin kīmaṯ pā▫ī. ||7||

 

One whom (gur-i) the guru (bujhaaee) gives understanding of (boojh = what should be understood) Naam, his/her (man-u = mind, tan-u = body) total being is (seetal-u = cool) at peace; (kin-i = who) no one can (paaee) knows (keemat-i = price) the exalted state of one who is (nivaajey) conferred this honor by (prabh-u) the Almighty. 7.

 

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਨਾਮ ਬਿਨਾ ਗਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥੮॥੬॥

Kaho Nānak gur būjẖ bujẖā▫ī.   Nām binā gaṯ kinai na pā▫ī. ||8||6||

 

(Kahu) say o fifth Nanak: (Gur-i) the guru has (bijhaaee) imparted (boojh) the understanding; that (kinai na = not any) no one (paaee) attains (gat-i) emancipation (binaa) without obeying Naam, says fifth Nanak. 6. 6.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਇਕਿ ਧੁਰਿ ਬਖਸਿ ਲਏ ਗੁਰਿ ਪੂਰੈ ਸਚੀ ਬਣਤ ਬਣਾਈ ॥ ਹਰਿ ਰੰਗ ਰਾਤੇ ਸਦਾ ਰੰਗੁ ਸਾਚਾ ਦੁਖ ਬਿਸਰੇ ਪਤਿ ਪਾਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Ik ḏẖur bakẖas la▫e gur pūrai sacẖī baṇaṯ baṇā▫ī.  Har rang rāṯe saḏā rang sācẖā ḏukẖ bisre paṯ pā▫ī. ||1||

 

Composition of the first Guru in raga Prabhaati. (Ik-i = one type) some persons are (bakhas-i laey) bestowed Divine grace by the Almighty (poorai) perfect (gur-i) guru (dhur-i) at the beginning – of life, (banaaee) making (sachi = true) perfect (banat) arrangement. They are (raatey) imbued with (rang) love of (har-i) the Almighty, and this (rang-u) love is (sadaa) ever (saachaa = true) real, i.e. they sincerely live by Naam; (dukh) pangs of separation from the Almighty (bisrey = forgotten) end as they (paaee) obtain (pat-i) the honour – of union with the Almighty. 1.

 

ਝੂਠੀ ਦੁਰਮਤਿ ਕੀ ਚਤੁਰਾਈ ॥ ਬਿਨਸਤ ਬਾਰ ਨ ਲਾਗੈ ਕਾਈ ॥੧॥ ਰਹਾਉ ॥

Jẖūṯẖī ḏurmaṯ kī cẖaṯurā▫ī.   Binsaṯ bār na lāgai kā▫ī. ||1|| rahā▫o.

 

(Chaturaaee) cleverness (ki) of (durmat-i) evil thoughts (jhootthi = false) achieves nothing. It (laagai) takes (na kaaee = not any) no (baar) delay/time to (binsat) be destroyed/exposed.

(Rahaau) dwell on this and contemplate.

 

ਮਨਮੁਖ ਕਉ ਦੁਖੁ ਦਰਦੁ ਵਿਆਪਸਿ ਮਨਮੁਖਿ ਦੁਖੁ ਨ ਜਾਈ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਮੇਲਿ ਲਏ ਸਰਣਾਈ ॥੨॥

Manmukẖ ka▫o ḏukẖ ḏaraḏ vi▫āpas manmukẖ ḏukẖ na jā▫ī. Sukẖ ḏukẖ ḏāṯā gurmukẖ jāṯā mel la▫e sarṇā▫ī. ||2||

 

 

(Dukh-u) distress and (darad-u) pain (viaapas-i = happen, kau = to) afflict (manmukh) a self-willed person – who ignores Naam; (dukh-u) distress – of being in cycles of births and deaths – (manmukh-i) of a self-willed person does not (jaaee = go) end.

Awareness of Naam of the Almighty, (daataa) giver of (sukh) comfort and (dukh) discomfort, (jaataa) is known/obtained (gurmukh-i) with the guru’s guidance; the guru (meyl-i laey = causes to meet) leads to (sarnaaee) care and obedience of the Almighty – ending the pain. 2.

 

ਮਨਮੁਖ ਤੇ ਅਭ ਭਗਤਿ ਨ ਹੋਵਸਿ ਹਉਮੈ ਪਚਹਿ ਦਿਵਾਨੇ ॥ ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਊਭਿ ਪਇਆਲੀ ਜਬ ਲਗਿ ਸਬਦ ਨ ਜਾਨੇ ॥੩॥

Manmukẖ ṯe abẖ bẖagaṯ na hovas ha▫umai pacẖėh ḏivāne. Ih manū▫ā kẖin ūbẖ pā▫i▫ālī jab lag sabaḏ na jāne. ||3||

 

(Abh = heart) sincere (bhagat-i = devotion) obedience to God (na hovas-i) is not be done (tey) by (manmukh) a self-willed persons; (divaaney) such crazy persons (pachah-i = burn) suffer (haumai = ego) acting by self-will.

(Ihu) this – human – (manooaa) mind changes between (oobh-i) good and (paiaali = lower region) bad conduct every (khin-u) moment (jab lag-i) as long as it (na jaaney) does not know/follow (sabad = word) the guru’s teachings. 3.

 

ਭੂਖ ਪਿਆਸਾ ਜਗੁ ਭਇਆ ਤਿਪਤਿ ਨਹੀ ਬਿਨੁ ਸਤਿਗੁਰ ਪਾਏ ॥ ਸਹਜੈ ਸਹਜੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ ਦਰਗਹ ਪੈਧਾ ਜਾਏ ॥੪॥

Bẖūkẖ pi▫āsā jag bẖa▫i▫ā ṯipaṯ nahī bin saṯgur pā▫e.  Sahjai sahj milai sukẖ pā▫ī▫ai ḏargėh paiḏẖā jā▫e. ||4||

 

(Jag-u = world) the creatures (bhaiaa) are (bhookh) hungry and (piaasaa) thirsty, i.e. keep craving, and do not (paaey) obtain (tipat-i) satiation/freedom (bin-u = without) for not following (satigur) the true guru.

One who follows the guru (milai) attains (sahaj = poise) steadiness of mind/satisfaction; s/he (paaeeai) attains (sukh-u) peace (sahjai) naturally in life and (jaaey = goes) is accepted (dargah) in Divine court/by God (paidha = wearing robe of honor) with honour. 4.

 

ਦਰਗਹ ਦਾਨਾ ਬੀਨਾ ਇਕੁ ਆਪੇ ਨਿਰਮਲ ਗੁਰ ਕੀ ਬਾਣੀ ॥ ਆਪੇ ਸੁਰਤਾ ਸਚੁ ਵੀਚਾਰਸਿ ਆਪੇ ਬੂਝੈ ਪਦੁ ਨਿਰਬਾਣੀ ॥੫॥

Ḏargėh ḏānā bīnā ik āpe nirmal gur kī baṇī. Āpe surṯā sacẖ vīcẖāras āpe būjẖai paḏ nirbāṇī. ||5||

 

(Dargah = Divine court) the Almighty (ik-u) alone (daana) knows the minds and (beena) sees the actions of the creatures, i.e. knows everything; is IT-self (nirmal = pure) free of vices of the world-play; this is understood with (baani = words) guidance of the guru.

The Almighty (aapey) IT-self (surta) and hears (veechaaras-i) considers – what the creatures have to say about their deeds, and (aapey) IT-self (boojhai) understands/determines who has (pad-u) the state (nirbaani) of freedom from temptations of the world and obedience to Naam – to decide their destiny. 5.

 

ਜਲੁ ਤਰੰਗ ਅਗਨੀ ਪਵਨੈ ਫੁਨਿ ਤ੍ਰੈ ਮਿਲਿ ਜਗਤੁ ਉਪਾਇਆ ॥ ਐਸਾ ਬਲੁ ਛਲੁ ਤਿਨ ਕਉ ਦੀਆ ਹੁਕਮੀ ਠਾਕਿ ਰਹਾਇਆ ॥੬॥

Jal ṯarang agnī pavnai fun ṯarai mil jagaṯ upā▫i▫ā.  Aisā bal cẖẖal ṯin ka▫o ḏī▫ā hukmī ṯẖāk rahā▫i▫ā. ||6||

 

The Creator created (jal-u tarang) water, (agni) fire and (phun-i) also (pavnai) air; (trai) the three (mil-i) together (upaaiaa = created) comprise (jagat-u = world) the physical existence. The Creator (deeaa) imparted (aisa) such (bal-u = power) capability and (chhal-u) trickery – of water to drown, fire to burn and air to blow away – (kau) to (tin) them but (hukmi) with commands, i.e. arranged such that, they are (rahaaiaa) kept (tthaak-i) restrained, i.e. do not do the above acts of destruction by themselves. 6.

 

ਐਸੇ ਜਨ ਵਿਰਲੇ ਜਗ ਅੰਦਰਿ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਆ ॥ ਜਾਤਿ ਵਰਨ ਤੇ ਭਏ ਅਤੀਤਾ ਮਮਤਾ ਲੋਭੁ ਚੁਕਾਇਆ ॥੭॥

Aise jan virle jag anḏar parakẖ kẖajānai pā▫i▫ā.  Jāṯ varan ṯe bẖa▫e aṯīṯā mamṯā lobẖ cẖukā▫i▫ā. ||7||

 

There are (virley) rare (aisey) such (jan) persons (andar-i) in (jag) the world whom the Almighty (parakh-i) tests – finds genuine and – (paaiaa) puts (khajaanai) in the treasury, i.e. accepts for union with IT-self.

Such persons (bhaey) are (tey = with, ateeta = unattached) beyond (jaat-i) caste and (varan) color and (chukaaiaa) have done away (lobh-u) greed and (mamta) attachment/possessiveness. 7.

 

ਨਾਮਿ ਰਤੇ ਤੀਰਥ ਸੇ ਨਿਰਮਲ ਦੁਖੁ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਇਆ ॥ ਨਾਨਕੁ ਤਿਨ ਕੇ ਚਰਨ ਪਖਾਲੈ ਜਿਨਾ ਗੁਰਮੁਖਿ ਸਾਚਾ ਭਾਇਆ ॥੮॥੭॥

Nām raṯe ṯirath se nirmal ḏukẖ ha▫umai mail cẖukā▫i▫ā.  Nānak ṯin ke cẖaran pakẖālai jinā gurmukẖ sācẖā bẖā▫i▫ā. ||8||7||

 

Those (ratey) imbued (naam-i) with Naam, (sey) they (teerath = pilgrim centres where people bathe to purify themselves) purify those in their company; they (chukaaia) end (dukh-u) the pain of separation from the Creator by shedding (mail-u = dirt) the vice of (haumai) ego.

(Nanak-u) fifth Nanak (pakhaalai) washes (charan) feet (key) of (tin) those, i.e. pays obeisance to those, (jin-i) who (gurmukh-i) follow the guru to (bhaaiaa = is lovable) love/obey (saacha) the Eternal. 8. 7.

 

SGGS pp 1342-1344, Prabhaati M: 1, Asttpadees 1-4.

 

ਪ੍ਰਭਾਤੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਬਿਭਾਸ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Parbẖāṯī asatpaḏī▫ā mėhlā 1 bibẖās   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru (asttpadeeaa) stanzas of eight lines each, in raga Prabhaati, (bibhaas) to be sung at dawn.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥ ਝੂਠੈ ਲਾਲਚਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਲਪਟਿ ਰਹੀ ਫੁਨਿ ਬੰਧੁ ਨ ਪਾਇਆ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥੧॥

Ḏubiḏẖā ba▫urī man ba▫urā▫i▫ā.   Jẖūṯẖai lālacẖ janam gavā▫i▫ā. Lapat rahī fun banḏẖ na pā▫i▫ā.   Saṯgur rākẖe nām driṛ▫ā▫i▫ā. ||1||

 

(Dubidha) duality is (bauri) maddening; it makes (man-u) the mind (bauraaiaa) mad/insane – one cannot focus on obedience to God; and (gavaaiaa = loses) wastes (janam-u) human birth by (laalach-i = greed) succumbing to temptations for (jhootthai = false) transitory benefits.

Once temptations (laptt-i rahi) cling, it is not (paaiaa) possible to (bandh-u) stop more of them. Those to whom (satigur-i) the true guru (driraaiaa) creates firm commitment to Naam/Divine commands remain (raakhey) protected from temptations. 1.

 

ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥੧॥ ਰਹਾਉ ॥

Nā man marai na mā▫i▫ā marai.   Jin kicẖẖ kī▫ā so▫ī jāṇai sabaḏ vīcẖār bẖa▫o sāgar ṯarai. ||1|| rahā▫o.

 

(Man-u) the mind does not (marai) die, i.e. keeps yearning for God, and (maaiaa) temptations in the world-play do not die, i.e. keep trying to entice the mind. One (jin-i) who does (kichh-u) something about it (soee) that person (jaanai) knows what wrong s/he has done and (veechaar-i) contemplating/obeying (sabad-u = word) Divine commands (tarai) gets across (bhau/bhav) the world (saagar-u) ocean, i.e. overcomes temptations and gets to God. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਸੰਚਿ ਰਾਜੇ ਅਹੰਕਾਰੀ ॥ ਮਾਇਆ ਸਾਥਿ ਨ ਚਲੈ ਪਿਆਰੀ ॥ ਮਾਇਆ ਮਮਤਾ ਹੈ ਬਹੁ ਰੰਗੀ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਸਾਥਿ ਨ ਸੰਗੀ ॥੨॥

Mā▫i▫ā sancẖ rāje ahaʼnkārī.   Mā▫i▫ā sāth na cẖalai pi▫ārī. Mā▫i▫ā mamṯā hai baho rangī.   Bin nāvai ko sāth na sangī. ||2||

 

People (raajey = satiated) are happy (sanch-i) to amass (maaiaa) wealth but become (ahankaari) proud; but (maaiaa) the wealth which is (piaari) dear to them does not (chalai) go (saath-i) with the soul on death.

(Mamata) attachment to (maaiaa) the world-play is of (bahu) many (rangi) hues, i.e. there are numerous objects of attachment like relatives, friends, wealth, status and son on for which one strives hard. (Na ko = not any) no one/nothing (sangi) keeps company forever or go (saath-i) with the soul to the hereafter – to help when subjected to consequences of deeds. 2.

 

ਜਿਉ ਮਨੁ ਦੇਖਹਿ ਪਰ ਮਨੁ ਤੈਸਾ ॥ ਜੈਸੀ ਮਨਸਾ ਤੈਸੀ ਦਸਾ ॥ ਜੈਸਾ ਕਰਮੁ ਤੈਸੀ ਲਿਵ ਲਾਵੈ ॥ ਸਤਿਗੁਰੁ ਪੂਛਿ ਸਹਜ ਘਰੁ ਪਾਵੈ ॥੩॥

Ji▫o man ḏekẖėh par man ṯaisā.   Jaisī mansā ṯaisī ḏasā.  Jaisā karam ṯaisī liv lāvai.   Saṯgur pūcẖẖ sahj gẖar pāvai. ||3||

 

(Jio) the way one (deykhah-i) sees own (man-u) mind s/he thinks (par) another person’s (man-u) mind is (taisa) likewise; (jaisi) as are one’s (mansa) thoughts (taisi) so is his/her (dasaa = state) conduct.

(Jaisa) as is one’s (karam-u) deed, s/he (laavai) fixes (liv) attention (taisi) likewise. One (poochh-i = asking) guided by (satigur-u) the true guru (paavai) attains (ghar-u = house) the state of (sahaj) poise. 3.

 

ਰਾਗਿ ਨਾਦਿ ਮਨੁ ਦੂਜੈ ਭਾਇ ॥ ਅੰਤਰਿ ਕਪਟੁ ਮਹਾ ਦੁਖੁ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਸੋਝੀ ਪਾਇ ॥ ਸਚੈ ਨਾਮਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੪॥

Rāg nāḏ man ḏūjai bẖā▫e.   Anṯar kapat mahā ḏukẖ pā▫e.  Saṯgur bẖetai sojẖī pā▫e.   Sacẖai nām rahai liv lā▫e. ||4||

 

Focus (raag-i) music and (naad-i) sound take (man-u) the mind to (doojai = second) other (bhaaey) ideas than obedience to the Almighty. S/he practices (kapatt-u) deceit, i.e. makes false display of devotion by singing but does not have a clean conduct; such a person (paaey) suffers (mahaa) great/terrible (dukh-u) suffering.

When s/he (bheyttai) finds, and learns from, (satigur-u) the true guru, s/he (paaey) obtains (sojhi) awareness and (rahai) lives/conducts the self (laaey) by focuing (liv) attention (naam-i) on Naam/commands (sachai) of the Eternal. 4.

 

ਸਚੈ ਸਬਦਿ ਸਚੁ ਕਮਾਵੈ ॥ ਸਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਨਿਜ ਘਰਿ ਵਾਸੁ ਅਮਰ ਪਦੁ ਪਾਵੈ ॥ ਤਾ ਦਰਿ ਸਾਚੈ ਸੋਭਾ ਪਾਵੈ ॥੫॥

Sacẖai sabaḏ sacẖ kamāvai.   Sacẖī baṇī har guṇ gāvai. Nij gẖar vās amar paḏ pāvai.   Ŧā ḏar sācẖai sobẖā pāvai. ||5||

 

S/he follows (sabad-i = word of) commands (sachai) of the Eternal (kamaavai) conducts the self by (sach-u = truth) Naam/Divine commands. S/he (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty with (sachi = true) the ever applicable (baani = words) teachings of the guru.

S/he (paavai) gets to (vaas-u) stay in (nij) own (ghar-i) house/mind, i.e. is not distracted by other ideas, and (paavai) attains (pad-u) the state of (amar-u) immortality, i.e. does not succumb to vices.

(Taa-n) thus s/he (paavai) gets (sobha) glory in (saachai) Divine (dar-i) court, i.e. is honorably united with the Creator, and is not reborn. 5.

 

ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥ ਅਨੇਕ ਜਤਨ ਕਰੈ ਜੇ ਕੋਈ ॥ ਹਉਮੈ ਮੇਰਾ ਸਬਦੇ ਖੋਈ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਮਨਿ ਸੋਈ ॥੬॥

Gur sevā bin bẖagaṯ na ho▫ī.   Anek jaṯan karai je ko▫ī.  Ha▫umai merā sabḏe kẖo▫ī.   Nirmal nām vasai man so▫ī. ||6||

 

(Bhagat-i) devotion to God does not (hoee) happen (bin-u) except (seyva = service) by obeying (gur) guru – who gives awarenss of Divine virtues and commands -, even (jey) if (koee) someone (karey) makes (aneyk) numerous (jatan) efforts by the self.

One who (khoee = loses) gives up (haumai) ego and (meyra = my) attachments to relations/possessions, (sabdey = by the word) by following the guru’s teachings; Naam/commands of (sooee = that one) the One Almighty (vasai) abide in his/her (nirmal) pure mind. 6.

 

ਇਸੁ ਜਗ ਮਹਿ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਹੋਰੁ ਮੋਹੁ ਗੁਬਾਰੁ ॥ ਸਬਦੇ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥ ਸਬਦੇ ਗਤਿ ਮਤਿ ਮੋਖ ਦੁਆਰੁ ॥੭॥

Is jag mėh sabaḏ karṇī hai sār.   Bin sabḏai hor moh gubār.  Sabḏe nām rakẖai ur ḏẖār.   Sabḏe gaṯ maṯ mokẖ ḏu▫ār. ||7||

 

Living by (sabad-u = word) Divine commands in (is-u = this, jag = world) human birth is (saar-u) sublime (karni) practice. But one is (gubaar-u = darkness) blinded by (moh-u) worldly attachments (bin-u) without awareness (sabdai = of the word) of Divine commands.

It is (sabdey = word) with the guru’s guidance that one (rakhai) keeps Naam/Divine commands (dhaar-i) enshrined (ur-i) in mind; it is (sabdey = word) with the guru’s guidance that one (mat-i) learns how to attain (gat-i) freedom from worldly attachments and get to (duaar-u) gate of (mokh-u) emancipation, i.e. attains union with God. 7.

 

ਅਵਰੁ ਨਾਹੀ ਕਰਿ ਦੇਖਣਹਾਰੋ ॥ ਸਾਚਾ ਆਪਿ ਅਨੂਪੁ ਅਪਾਰੋ ॥ ਰਾਮ ਨਾਮ ਊਤਮ ਗਤਿ ਹੋਈ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹੈ ਜਨੁ ਕੋਈ ॥੮॥੧॥

Avar nāhī kar ḏekẖaṇhāro.   Sācẖā āp anūp apāro.  Rām nām ūṯam gaṯ ho▫ī.   Nānak kẖoj lahai jan ko▫ī. ||8||1||

 

There is (naahi) none (avar-u) else who (kar-i) creates and (deykhanhaaro = watches) looks after; only (saacha) the Eternal (anoop-u = incomparable) One (apaaro) Infinite (aap-i = self) Almighty does.

(Ootam) the sublime (gat-i) state – of freedom from temptations – (hoee) comes with obedience to Naam/commands of (raam) the Almighty; (koee) some rare (jan = servant) devotee (khoj-i) searches within and (lahai) finds the Almighty, says fifth Nanak. 8. 1.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਮਾਇਆ ਮੋਹਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥ ਕਾਮਣਿ ਦੇਖਿ ਕਾਮਿ ਲੋਭਾਇਆ ॥ ਸੁਤ ਕੰਚਨ ਸਿਉ ਹੇਤੁ ਵਧਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਅਪਨਾ ਇਕੁ ਰਾਮੁ ਪਰਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 1.   Mā▫i▫ā mohi sagal jag cẖẖā▫i▫ā.   Kāmaṇ ḏekẖ kām lobẖā▫i▫ā.  Suṯ kancẖan si▫o heṯ vaḏẖā▫i▫ā.   Sabẖ kicẖẖ apnā ik rām parā▫i▫ā. ||1||

 

Composition of the first Guru in raga Prabhaati. (Moh-i) charm of (maaiaa) temptations (chhaaiaa = covers) is present in (sagal) the whole (jag-u) world; here are examples: (Kaam-i) a lustful man (lobhaaiaa) is tempted (deykh-i) on seeing (kaaman-i) a woman.

One has (vadhaaiaa) increasing (heyt-u) attachment (sio) for (sut = sons) family and (kanchan = gold) wealth. The human being considers (sabh-u kichh-u) everything his/her (apana) own, (ik-u = one) only (raam) the Almighty is (praaiaa) others’, i.e. one blinded by worldly attachments ignores the Creator’s commands. 1.

 

ਐਸਾ ਜਾਪੁ ਜਪਉ ਜਪਮਾਲੀ ॥ ਦੁਖ ਸੁਖ ਪਰਹਰਿ ਭਗਤਿ ਨਿਰਾਲੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jāp japa▫o japmālī.   Ḏukẖ sukẖ parhar bẖagaṯ nirālī. ||1|| rahā▫o.

 

I (japmaali) turn the rosary to (japau) remember and practice (aisa = such) that (jaap-u) which needs to be remembered/complied, i.e. Naam. This is (niraali) unique (bhagat-i) devotion to God by which one (parhar-i = gives up) remains unaffected by (dukh) discomfort or (sukh) comfort, i.e. one is happy to accept Divine will.

(Rahaau) dwell on this and reflect.

 

ਗੁਣ ਨਿਧਾਨ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਸਾਚ ਸਬਦਿ ਤੁਝ ਮਾਹਿ ਸਮਾਇਆ ॥ ਆਵਾ ਗਉਣੁ ਤੁਧੁ ਆਪਿ ਰਚਾਇਆ ॥ ਸੇਈ ਭਗਤ ਜਿਨ ਸਚਿ ਚਿਤੁ ਲਾਇਆ ॥੨॥

Guṇ niḏẖān ṯerā anṯ na pā▫i▫ā.   Sācẖ sabaḏ ṯujẖ māhi samā▫i▫ā.  Āvā ga▫oṇ ṯuḏẖ āp racẖā▫i▫ā.   Se▫ī bẖagaṯ jin sacẖ cẖiṯ lā▫i▫ā. ||2||

 

O Almighty, (nidhaan) the treasure of (gun) virtues, (teyra) Your (ant-u = limit) measure cannot be (paaiaa) known. One who obeys Your (saach = true) ever applicable (sabad-i = word of) commands, (samaaiaa) merges (maah-i) in (tujh) You.

(Tudh-u) You (aap-i) Yourself (rachaaiaa) created the phenomenon of (aava = coming) births and (gaun-u = going) deaths – for those who do not obey Divine commands. Those who (laaiaa) engage (chit-u) the mind (sach-i = on truth) on complying with Divine commands, (seyee = they) such (bhagat) devotees are saved from cycles of births and deaths. 2.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਨਰਹਰਿ ਨਿਰਬਾਣੀ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੋਇ ਨ ਜਾਣੀ ॥ ਸਗਲ ਸਰੋਵਰ ਜੋਤਿ ਸਮਾਣੀ ॥ ਆਨਦ ਰੂਪ ਵਿਟਹੁ ਕੁਰਬਾਣੀ ॥੩॥

Gi▫ān ḏẖi▫ān narhar nirbāṇī.   Bin saṯgur bẖete ko▫e na jāṇī. Sagal sarovar joṯ samāṇī.   Ānaḏ rūp vitahu kurbāṇī. ||3||

 

(Giaan-u) awareness of and (dhiaan-u) attention/obedience to (narhar-i = man-lion – metaphor for) the Almighty who is (nirbaani) free from attachments to the world-play; is not (jaani) known/attained (bin-u) without (bheyttey = meeting) guidance of (satigur) the true guru.

 (Sagal) all (sarovar = pools) creatues ahave (jot-i = life) Divine Spirit/Naam (samaani) present in them and the guru makes aware of it; I (kurbaani = am sacrifice, vittahu = for) adore presence within me, of the Almighty (roop) embodiment (aanad) bliss. 3.

 

ਭਾਉ ਭਗਤਿ ਗੁਰਮਤੀ ਪਾਏ ॥ ਹਉਮੈ ਵਿਚਹੁ ਸਬਦਿ ਜਲਾਏ ॥

Bẖā▫o bẖagaṯ gurmaṯī pā▫e.   Ha▫umai vicẖahu sabaḏ jalā▫e.

 

One (paaey) obtains the attribute of (bhaau) loving (bhagat-i = devotion) obedience to the Almighty (gurmati) with the guru’s counsel; as by following (sabad-i = word of) teachings of the guru, one (jalaaey = burns) dissolves (haumai) ego/other ideas (vichahu = from within) within.

 

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ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਸਚਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥੪॥

Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e.   Sacẖā nām man vasā▫e. ||4||

 

The guru (tthaak-i rahaaey) restrains and (raakhai) steadies (dhaavat-u = running) the unsteady mind; and (vasaaey = causes to abide) causes to remember (sachaa) eternal Naam/Divine commands (man-i) in the mind. 4.

 

ਬਿਸਮ ਬਿਨੋਦ ਰਹੇ ਪਰਮਾਦੀ ॥ ਗੁਰਮਤਿ ਮਾਨਿਆ ਏਕ ਲਿਵ ਲਾਗੀ ॥ ਦੇਖਿ ਨਿਵਾਰਿਆ ਜਲ ਮਹਿ ਆਗੀ ॥ ਸੋ ਬੂਝੈ ਹੋਵੈ ਵਡਭਾਗੀ ॥੫॥

Bisam binoḏ rahe parmāḏī.   Gurmaṯ māni▫ā ek liv lāgī.  Ḏekẖ nivāri▫ā jal mėh āgī.   So būjẖai hovai vadbẖāgī. ||5||

 

One (rahey) remains (parmaadi = intoxicated) lost in (bisam) wonder and (binod) joy with awareness and (maaniaa) obedience to Naam; (gurmati) guided by the guru one (laagi) engages (liv = attention) the mind on commands (eyk) the One Almighty.

Ego (nivaariaa) is given up on (deykh-i) seeing the Almighty, like putting (jal) water (mah-i) in (aagi) fire – to extinguish it. (So) that person who (hovai) is (vaddbhaagi) fortunate – to receive the guru’s guidance (boojhai) understands this. 5.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਏ ॥ ਏਕੋ ਜਾਣੈ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸੁਖਦਾਤਾ ਸੇਵੇ ਨਿਰਮਲੁ ਹੋਇ ॥੬॥

Saṯgur seve bẖaram cẖukā▫e.   An▫ḏin jāgai sacẖ liv lā▫e.  Ėko jāṇai avar na ko▫e.   Sukẖ▫ḏāṯa seve nirmal ho▫e. ||6||

 

One who (seyvey = serves) obeys (satigur-u) the true guru (chukaaey) ends (bharam-u) straying, i.e. does not fall prey to vices. S/he is (andin-u = everyday) ever (jaagai = awake) alert with (liv) attention (laaey) fixed (saach-i = on truth) on obedience to Naam/Divine commands.

S/e (jaanai = knows) recognizes (eyko) the One Almighty Master and (na koey = not any) none (avar-u) else.

And (hoey) being (nirmal-u = clean) free of other ideas s/he (seyvey = serves) lives in obedience to the Almighty, (sukhdaata) the giver of comfort,. 6.

 

ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹਉਮੈ ਮਾਰਿ ॥ ਜੀਵਨ ਮੁਕਤੁ ਜਾ ਸਬਦੁ ਸੁਣਾਏ ॥ ਸਚੀ ਰਹਤ ਸਚਾ ਸੁਖੁ ਪਾਏ ॥੭॥

Sevā suraṯ sabaḏ vīcẖār.   Jap ṯap sanjam ha▫umai mār.  Jīvan mukaṯ jā sabaḏ suṇā▫e.   Sacẖī rahaṯ sacẖā sukẖ pā▫e. ||7||

 

(Surat-i = consciousness) motivation for (seyva = service) obedience of the Almighty comes (veechaar-i) by understanding (sabad-i = of the word) Divine commands. Performance of (jap-u) recitation of mantras, (tap-u) austerities and control of senses is deemed done by their (maar-i = killing) dissolving (haumai) ego.

One is (mukat-u) freed of vices in (jeevan) life (jaa) when the guru (sunaaey = causes to hear) imparts awareness of (sabad-u = word) Divine commands and one obeys them. With (true) sincere (rahat = living) practice s/he (paaey) attains (sachaa = true) lasting (sukh-u) peace. 7.

 

ਸੁਖਦਾਤਾ ਦੁਖੁ ਮੇਟਣਹਾਰਾ ॥ ਅਵਰੁ ਨ ਸੂਝਸਿ ਬੀਜੀ ਕਾਰਾ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਹਰਿ ਆਗੈ ਰਾਖਿਆ ॥ ਨਾਨਕੁ ਕਹੈ ਮਹਾ ਰਸੁ ਚਾਖਿਆ ॥੮॥੨॥

Sukẖ▫ḏāṯa ḏukẖ metaṇhārā.   Avar na sūjẖas bījī kārā.  Ŧan man ḏẖan har āgai rākẖi▫ā.   Nānak kahai mahā ras cẖākẖi▫ā. ||8||2||

 

Obedience to the Almighty (meyttanhaara = effaces) removes (dukh-u) pain of separation from the Almighty and (sukhdaata = give of comfort) brings peace by experiencing God within. No (dooji = second) other (kaara) method (soojhas-i) comes to mind – is helpful.

When (tan-u) body, (man-u) mind and (dhan-u) wealth (raakhiaa) is placed (aagai) before, i.e. one who breaks worldly attachments and submits to God in thought, word and deed; s/he (chaakhiaa) tastes (mahaa) the great (ras-u) elixir, i.e. experiences the Almighty within, (kahai) says fifth Nanak. 8. 2.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਨਿਵਲੀ ਕਰਮ ਭੁਅੰਗਮ ਭਾਠੀ ਰੇਚਕ ਪੂਰਕ ਕੁੰਭ ਕਰੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਛੁ ਸੋਝੀ ਨਾਹੀ ਭਰਮੇ ਭੂਲਾ ਬੂਡਿ ਮਰੈ ॥

Parbẖāṯī mėhlā 1.   Nivlī karam bẖu▫angam bẖāṯẖī recẖak pūrak kumbẖ karai.  Bin saṯgur kicẖẖ sojẖī nāhī bẖarme bẖūlā būd marai.

 

Composition of the first Guru in raga Prabhaati. One (karai) performs the Yogic (karam) procedures of (niauli) cleaning the stomach and pulling breath from (buaingam = serpent) Kundalini coiled in the lower stomach upwards to (bhaatthi = distilling vessel) the tenth gate/Dasam Duaar – in the Jogi’s language; or practices Pranayama, i.e. breathing procedures comprising (reychak) breathing out, (poorak) breathing in and (kumbh) holding breath – and thinks God is reached this way.

But one gets (kichh-u naahi = not any) no (sojhi) awareness of how to reach God (bin-u) without following (satigur) the true guru’s guidance; (bharmey) due to delusion s/he (marai) dies (boodd-i) by drowning in the world-ocean; s/he (bhoola) goes astray and falls prey to vices and cannot find the Almighty.

 

ਅੰਧਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵੈ ਅੰਤਰ ਕੀ ਮਲੁ ਕਦੇ ਨ ਲਹੈ ॥ ਨਾਮ ਬਿਨਾ ਫੋਕਟ ਸਭਿ ਕਰਮਾ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮਿ ਭੁਲੈ ॥੧॥

Anḏẖā bẖari▫ā bẖar bẖar ḏẖovai anṯar kī mal kaḏe na lahai.  Nām binā fokat sabẖ karmā ji▫o bājīgar bẖaram bẖulai. ||1||

 

(Andhaa = blind) the ignorant person gets (bhariaa) smeared and (bhar-i bhar-i) keeps getting smeared, i.e. keeps committing vices and then (dhovai = washes) takes ritual baths for purification; but (mail = dirt) defilement of (anatr = within) the mind is (kadey na) never (lahai) removed this way.

(Sabh-i) all (karma) deeds (binaa) except living by Naam/Divine commands are (phokatt = hollow) of no use; (jio) like one being (bhulai) is misled (bharam-i) is deluded to believe show of (baajeegar-u) a juggler – as reality. 1.

 

ਖਟੁ ਕਰਮ ਨਾਮੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥ ਤੂ ਗੁਣ ਸਾਗਰੁ ਅਵਗੁਣ ਮੋਹੀ ॥੧॥ ਰਹਾਉ ॥

Kẖat karam nām niranjan so▫ī.   Ŧū guṇ sāgar avguṇ mohī. ||1|| rahā▫o.

 

The Brahmin performs (khatt-u) six (karam) rites – namely, imparting/receiving learning, giving/receiving charity, performing/getting performed Yagnas; for me (soee = that) the practice is to be in obedience to (naam-u) Naam of (niranjan-u = unstained) pristine Almighty.

O Almighty, (mohi) I am (avgan) bereft of virtues and (too) You are (saagar-u = ocean) the treasure of (gun) virtues – please give me awareness of Your Naam to live by it. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਧੰਧਾ ਧਾਵਣੀ ਦੁਰਮਤਿ ਕਾਰ ਬਿਕਾਰ ॥ ਮੂਰਖੁ ਆਪੁ ਗਣਾਇਦਾ ਬੂਝਿ ਨ ਸਕੈ ਕਾਰ ॥ ਮਨਸਾ ਮਾਇਆ ਮੋਹਣੀ ਮਨਮੁਖ ਬੋਲ ਖੁਆਰ ॥ ਮਜਨੁ ਝੂਠਾ ਚੰਡਾਲ ਕਾ ਫੋਕਟ ਚਾਰ ਸੀਂਗਾਰ ॥੨॥

Mā▫i▫ā ḏẖanḏẖā ḏẖāvṇī ḏurmaṯ kār bikār.  Mūrakẖ āp gaṇā▫iḏā būjẖ na sakai kār.  Mansā mā▫i▫ā mohṇī manmukẖ bol kẖu▫ār.  Majan jẖūṯẖā cẖandāl kā fokat cẖār sīʼngār. ||2||

 

(Dhaavni) running around in (dhandhaa) pursuit of (maaiaa) money (durmat-i) the evil mind (kaar) commits (bikaar) vices; (moorakh-u = foolish) the ignorant person (ganaaidaa = causes to be counted, aap-i = self) is proud of what s/he does and hence (na sakai) cannot (boojh-i) understand God’s (kaar) task, i.e. ignores Divine commands.

His/her (mansa) aspirations to have (mohni) the fascinating (maaiaa) material wealth; (bol) words of goodness of (manmukh) the self-willed person (khuaar = frustration) have no meaning.

(Majan-u) bath/display of purity of (chanddaal) an evil person is (jhoottha) false; his/her (chaar = good) good-looking (see’ngaar = adornments) rituals are (phokkatt = hollow) only for display. 2.

 

ਝੂਠੀ ਮਨ ਕੀ ਮਤਿ ਹੈ ਕਰਣੀ ਬਾਦਿ ਬਿਬਾਦੁ ॥ ਝੂਠੇ ਵਿਚਿ ਅਹੰਕਰਣੁ ਹੈ ਖਸਮ ਨ ਪਾਵੈ ਸਾਦੁ ॥

Jẖūṯẖī man kī maṯ hai karṇī bāḏ bibāḏ. Jẖūṯẖe vicẖ ahankaraṇ hai kẖasam na pāvai sāḏ.

 

One whose (mat-i) thinking (ki) of (man) the mind is (jhootthi = false) evil and (karni) practice/life is spent (baad-i bibaad-u) in conflict/argument; there is (ahankaran-u) arrogance (vich-i) in (jhootthey = false) one who ignores Divine commands; s/he does not (paavai) get (saad-u = taste) experience of (khasam) the Master within.

 

ਬਿਨੁ ਨਾਵੈ ਹੋਰੁ ਕਮਾਵਣਾ ਫਿਕਾ ਆਵੈ ਸਾਦੁ ॥ ਦੁਸਟੀ ਸਭਾ ਵਿਗੁਚੀਐ ਬਿਖੁ ਵਾਤੀ ਜੀਵਣ ਬਾਦਿ ॥੩॥

Bin nāvai hor kamāvaṇā fikā āvai sāḏ.  Ḏustī sabẖā vigucẖī▫ai bikẖ vāṯī jīvaṇ bāḏ. ||3||

 

By (kamaavna) doing (hor) other things (bin-u) except obeying (naavai) Naam (aavai = comes) gives (phikaa) insipid (saad-u) taste, i.e. saitisfaction of finding God is not obtained.

One (vigucheeai) comes to grief by keeping (dustti) evil (sabhaa = gathering) company of those who (vaati = in mouth) speak (bikh-u = poison) evil; (jeevan) life (baad-i) is wasted in their company. 3.

 

ਏ ਭ੍ਰਮਿ ਭੂਲੇ ਮਰਹੁ ਨ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਆਵਹਿ ਜਾਂਹਿ ਮਰਹਿ ਮਰਿ ਜਾਈ ॥੪॥

Ė bẖaram bẖūle marahu na ko▫ī.  Saṯgur sev saḏā sukẖ ho▫ī.   Bin saṯgur mukaṯ kinai na pā▫ī. Āvahi jāʼnhi marėh mar jā▫ī. ||4||

 

(Eey) o people, let (na koee = not any) no one (bhooley) be misled (bhram-i) by delusion and (marahu = die) fall prey to vices. Remember, (sukh-u) peace is (sadaa) ever (hoee = happens) experienced (seyv-i = serving) by obeying (satigur) the true guru.

(Kinai na = not any) no one (paaee) attains (mukat-i) emancipation from vices in life and from rebirth on death, (bin-u) without obeying (satigur) the true guru; people (aavah-i = come) take births and (jaanh-i = go) die; they (marah-i = die) keep falling prey to vices until they (mar-i jaaee) die, i.e. do nothing to obey God. 4.

 

ਏਹੁ ਸਰੀਰੁ ਹੈ ਤ੍ਰੈ ਗੁਣ ਧਾਤੁ ॥ ਇਸ ਨੋ ਵਿਆਪੈ ਸੋਗ ਸੰਤਾਪੁ ॥ ਸੋ ਸੇਵਹੁ ਜਿਸੁ ਮਾਈ ਨ ਬਾਪੁ ॥ ਵਿਚਹੁ ਚੂਕੈ ਤਿਸਨਾ ਅਰੁ ਆਪੁ ॥੫॥

Ėhu sarīr hai ṯarai guṇ ḏẖāṯ.  Is no vi▫āpai sog sanṯāp.   So sevhu jis mā▫ī na bāp. vicẖahu cẖūkai ṯisnā ar āp. ||5||

 

(Eyhu) this – human – (sareer-u) body is (dhaat-u = form) embodiment of, (trai) the three (gun) attributes – Tamas, Rajas, Satvaa -, i.e. acts by ego, forgets Naam/Divine commands; and (viaapai) experiences (sog) sorrow and (santaap-u) suffering.

(Seyvhu) serve (so) that Master who has no (maaee = mother, baap-u = father) parents, i.e. is self-existent and not attached to any-one/thing; running after (tisna/trisna) desires in (aap-u = self) ego will (chookai) end (vaichahu) from within this way – you will be at peace. 5.

 

ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਸੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਹਿਰਦੈ ਸਚੁ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥ ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥

Jah jah ḏekẖā ṯah ṯah so▫ī. Bin saṯgur bẖete mukaṯ na ho▫ī.   Hirḏai sacẖ eh karṇī sār. Hor sabẖ pakẖand pūj kẖu▫ār. ||6||

 

(Jah jah) wherever I (deykha) look, I (tah tah) there everywhere I see (soee = only that) the One, i.e. the Almighty is all-pervasive – but one blinded by other ideas does not see. (Mukat-i) freedom from other ideas does not (hoee) attained (bin-u) without (bheyttey = meeting) guidance of (satigur) the true guru.

Keep in mind/obeying (sach-u) the Eternal; (eyh) this is (saar-u) sublime (kaar = deed) practice. (Sabh-u) all (hor-u) other (pooj) forms of worship is (paakhandd-u = hupocrisy) for display. 6.

 

ਦੁਬਿਧਾ ਚੂਕੈ ਤਾਂ ਸਬਦੁ ਪਛਾਣੁ ॥ ਘਰਿ ਬਾਹਰਿ ਏਕੋ ਕਰਿ ਜਾਣੁ ॥ ਏਹਾ ਮਤਿ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਵਿਚਿ ਦੁਬਿਧਾ ਮਾਥੈ ਪਵੈ ਛਾਰੁ ॥੭॥

Ḏubiḏẖā cẖūkai ṯāʼn sabaḏ pacẖẖāṇ. Gẖar bāhar eko kar jāṇ.   Ėhā maṯ sabaḏ hai sār.  vicẖ ḏubiḏẖā māthai pavai cẖẖār. ||7||

 

When (dubidha = duality) other ideas (chookai) end, (taan-n) then one (pachhaan-u) understands (sabad-u = word) Naam/Divine commands present within; and (kar-i jaan-u = considers) sees the One Almighty (ghar-i = in house) in mind and (baahar-i) outside.

(Eyha) this (mat-i) understanding of obeying the Creator’s (sabad-u = word) Naam/commands is (saar-u) sublime. (Chhaar-u) dust (pavai) falls (maathai) on the head, i.e. one faces ignominy by being (vich-i) in (dubidha) duality – not obeying the Almighty and going by other ideas. 7.

 

ਕਰਣੀ ਕੀਰਤਿ ਗੁਰਮਤਿ ਸਾਰੁ ॥ ਸੰਤ ਸਭਾ ਗੁਣ ਗਿਆਨੁ ਬੀਚਾਰੁ ॥ ਮਨੁ ਮਾਰੇ ਜੀਵਤ ਮਰਿ ਜਾਣੁ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਪਛਾਣੁ ॥੮॥੩॥
Karṇī kīraṯ gurmaṯ sār. Sanṯ sabẖā guṇ gi▫ān bīcẖār.   Man māre jīvaṯ mar jāṇ.  Nānak naḏrī naḏar pacẖẖāṇ. ||8||3||

 

(Karni = doing, keerat-i = praising) praising and emulating Divine virtues is (saar-u) the essnce of (gurmat-i) the guru’s counsel. (Giaan-u) awareness and (beechaar = reflection) understanding of (gun) Divine virtues is obtained in (sabhaa = gathering, sant =saints) in holy congregation.

One who (maarey) kills (man-u) the mind, i.e. dissolves ego, (jaan-u) consider that person (mar-i) dead (jeevat) alive, i.e. is not affected by temptations; (nadri nadar-i) with Divine grace, that person (pachhan-u) recognizes the Almighty everywhere says fifth Nanak. 8. 3.

 

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Note: In this Shabad, Guru Nanak shows how even great people who commit wrong doings have to suffer their consequences.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਗੋਤਮੁ ਤਪਾ ਅਹਿਲਿਆ ਇਸਤ੍ਰੀ ਤਿਸੁ ਦੇਖਿ ਇੰਦ੍ਰੁ ਲੁਭਾਇਆ ॥ ਸਹਸ ਸਰੀਰ ਚਿਹਨ ਭਗ ਹੂਏ ਤਾ ਮਨਿ ਪਛੋਤਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 1 ḏakẖ▫ṇī.   Goṯam ṯapā ahili▫ā isṯarī ṯis ḏekẖ inḏar lubẖā▫i▫ā.  Sahas sarīr cẖihan bẖag hū▫e ṯā man pacẖẖoṯā▫i▫ā. ||1||

 

Composition of the first Guru in raga Prabhaati Dakhni. There was (tapaa) an austere sage (gotam-u) Gautam with (istri) wife Ahiliaa; (deykh-i) seeing (tis-u = that) her (indr-u) Indra – the king of gods – was (lobhaaiaa) tempted. With curse of the sage (sahas) a thousand (chihan) signs of (bhag) female genital (hooey = happened) appeared on his (sareer) body; (taa) then he (pachhotaaiaa) repented (man-i) in the mind. 1.

 

ਕੋਈ ਜਾਣਿ ਨ ਭੂਲੈ ਭਾਈ ॥ ਸੋ ਭੂਲੈ ਜਿਸੁ ਆਪਿ ਭੁਲਾਏ ਬੂਝੈ ਜਿਸੈ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Ko▫ī jāṇ na bẖūlai bẖā▫ī.   So bẖūlai jis āp bẖulā▫e būjẖai jisai bujẖā▫ī. ||1|| rahā▫o.

 

(Koee na) no one (jaan-i) knowingly (bhoolai) strays, o (bhaaee) brethren. (So) that person (bhoolai) goes astray (jis-u) whom the Almighty (aap-i) IT-self (bhulaaey) misleads; one (jisai) whom the Almighty (bujhaaey) gives the understanding of right and wrong (boojhai) understands and does not stray. 1.

(Rahaau) dwell on this and contemplate.

 

ਤਿਨਿ ਹਰੀ ਚੰਦਿ ਪ੍ਰਿਥਮੀ ਪਤਿ ਰਾਜੈ ਕਾਗਦਿ ਕੀਮ ਨ ਪਾਈ ॥ ਅਉਗਣੁ ਜਾਣੈ ਤ ਪੁੰਨ ਕਰੇ ਕਿਉ ਕਿਉ ਨੇਖਾਸਿ ਬਿਕਾਈ ॥੨॥

Ŧin harī cẖanḏ parithmī paṯ rājai kāgaḏ kīm na pā▫ī. A▫ugaṇ jāṇai ṯa punn kare ki▫o ki▫o nekẖās bikā▫ī. ||2||

 

(Hari chand-i) Harish Chand was (Pat-i = master) king of (prithmi) the earth/world; (tin-u = that) he did not (paaee) know (keem = value) meaning of what was written (kaagad-i) on the paper. (Note: The king Harish Chandra had made a promise to donate his kingdom to his guru Vishvamitra. He kept his word and suffered for it. He later went to heaven).

If he (jaanai) knew (augan-u) his mistake (ta) then he could (karey = do, pun = good deeds) make amends and (kiau kiau = why again and again?) would nothave been repeatedly (bikaaee) sold (neykkhaas-i) in the market. 2.

 

ਕਰਉ ਅਢਾਈ ਧਰਤੀ ਮਾਂਗੀ ਬਾਵਨ ਰੂਪਿ ਬਹਾਨੈ ॥ ਕਿਉ ਪਇਆਲਿ ਜਾਇ ਕਿਉ ਛਲੀਐ ਜੇ ਬਲਿ ਰੂਪੁ ਪਛਾਨੈ ॥੩॥

Kara▫o adẖā▫ī ḏẖarṯī māʼngī bāvan rūp bahānai. Ki▫o pa▫i▫āl jā▫e ki▫o cẖẖalī▫ai je bal rūp pacẖẖānai. ||3||

 

The god Vishnu, in his incarnation (baavan) Vaman (roop-i) in the form of a dwarf and (baahaanai) with the excuse of being very short, (maangi) asked for (dharti) land that he could cover in (adhaaee) two and a half (karau) steps from king Bal. – His guru recognized the dwarf and advised the king not to accede to the demand, but he did. HowevernVishnu then took a large form and covered the king’s domain in two steps, then put his foot on the king’s head and sent him to the nether region according to the story).

He (kiau = why?) would not (chhaleeai) been deceived and (kiau = why?) not (jaaey) gone (paiaal-i) to the nether region if (bal-i) the king Bal had (pachhaanai) recognized (roop-u) the form of Vishnu – as was advised by his guru. 3.

 

ਰਾਜਾ ਜਨਮੇਜਾ ਦੇ ਮਤੀਂ ਬਰਜਿ ਬਿਆਸਿ ਪੜ੍ਹ੍ਹਾਇਆ ॥ ਤਿਨ੍ਹ੍ਹਿ ਕਰਿ ਜਗ ਅਠਾਰਹ ਘਾਏ ਕਿਰਤੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥

Rājā janmejā ḏe maṯīʼn baraj bi▫ās paṛĥā▫i▫ā.  Ŧiniĥ kar jag aṯẖārah gẖā▫e kiraṯ na cẖalai cẖalā▫i▫ā. ||4||

 

(Biaas-i) the sage Viaas (dey = gave, matee’n = counsel) advised and (parrhaaiaa) taught (raaja) king Janmeja (baraj-i) forbidding him – from three things namely, not to ride a horse, not to marry a maid and not to listen to her. But he did all those; on asking by the new queen he held a ceremony where Brahmans were invited. The queen came but her clothes were raised by the wind and her body exposed. The Brahmans burst out laughing for which he had them executed.

(Tin-ih) he (kar-i) performed (jag) Yajna ceremony and (ghaaey) killed (atthaarah) eighteen Brahmans – he was cursed and contracted leprosy; consequences of (kirat-u) past deeds do not (chalai) go by one trying to (chalaaiaa) avoid them. 4.

 

ਗਣਤ ਨ ਗਣੀਂ ਹੁਕਮੁ ਪਛਾਣਾ ਬੋਲੀ ਭਾਇ ਸੁਭਾਈ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਤੁਧੈ ਸਲਾਹੀਂ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੫॥

Gaṇaṯ na gaṇīʼn hukam pacẖẖāṇā bolī bẖā▫e subẖā▫ī.  Jo kicẖẖ varṯai ṯuḏẖai salāhīʼn sabẖ ṯerī vadi▫ā▫ī. ||5||

 

I do not (ganee’n) count (ganat) the numbers, i.e. do not try to evaluate You, but only try to (pachaana = recognize) understand Your (hukam-u) commands/will and (boli = speak) acknowledge You (subhaaee) naturally (bhaaey) with love.

(Jo kichh-u) whatever (vartai) happens I (salaahee’n = praise) acknowledge (tudhai) You as the doer; it is (sabh) all (teyri) Your (vaddiaaee) majesty/will. 5.

 

ਗੁਰਮੁਖਿ ਅਲਿਪਤੁ ਲੇਪੁ ਕਦੇ ਨ ਲਾਗੈ ਸਦਾ ਰਹੈ ਸਰਣਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਆਗੈ ਚੇਤੈ ਨਾਹੀ ਦੁਖਿ ਲਾਗੈ ਪਛੁਤਾਈ ॥੬॥

Gurmukẖ alipaṯ lep kaḏe na lāgai saḏā rahai sarṇā▫ī. Manmukẖ mugaḏẖ āgai cẖeṯai nāhī ḏukẖ lāgai pacẖẖuṯā▫ī. ||6||

 

(Gurmukh-i) one who follows the guru is (aliptu-u) unstained, (leyp-u) dirt of vices (kadey na) never (laagai) touches him/her as s/he (rahai) remains in Your (sarnaaee = sanctuary) care and obedience.

(Manukh-u) a self-willed person who does not obey the guru is (mugadh-u) foolish; s/he does not (cheytai) think (aagai) ahead – of the consequences – but (pachhutaaee) repents when (dukh-i) suffering (laagai) afflicts. 6.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਜਿਨਿ ਏਹ ਰਚਨਾ ਰਚੀਐ ॥ ਹਰਿ ਅਭਿਮਾਨੁ ਨ ਜਾਈ ਜੀਅਹੁ ਅਭਿਮਾਨੇ ਪੈ ਪਚੀਐ ॥੭॥

Āpe kare karā▫e karṯā jin eh racẖnā racẖī▫ai.  Har abẖimān na jā▫ī jī▫ahu abẖimāne pai pacẖī▫ai. ||7||

 

(Karta) the Creator (jin-i) who (racheeai) created (eyh) this (rachna) creation, (aapey) IT-self (karey) creates the creatures and (karaaey) directs them how to act.

But (abhimaan-u) vanity does not (jaaee) go (har-i = taken away) away (jeeahu) from mind of self-willed person; s/he does not obey God and (pacheeai) burns in the fire of hell – cycles of births and deaths – (abhimaanai) because of vanity. 7.

 

ਭੁਲਣ ਵਿਚਿ ਕੀਆ ਸਭੁ ਕੋਈ ਕਰਤਾ ਆਪਿ ਨ ਭੁਲੈ ॥ ਨਾਨਕ ਸਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ਕੋ ਗੁਰ ਪਰਸਾਦਿ ਅਘੁਲੈ ॥੮॥੪॥

Bẖulaṇ vicẖ kī▫ā sabẖ ko▫ī karṯā āp na bẖulai. Nānak sacẖ nām nisṯārā ko gur parsāḏ agẖulai. ||8||4||

 

(Sabh koee) everyone (keeaa) has been made (vich-i = in) subject to (bhulan) err, but (karta) the Creator (aap-i) IT-self does not (bhulai) err.

(Nistaara) freedom from transgressions comes through obedience to (naam-i) Naam/commands (saach-i) of the Eternal; (ko) some rare person who is led to the true guru and (aghulai) attains freedom from vices (parsaad-i) with grace/guidance of (gur) the guru, says fifth Nanak. 8. 4.