SGGS pp 1389-1390, Svaeeay Mahley Pahley Key,

 

ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ੧         ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sava▫ī▫e mahle pahile ke 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

 (Svaeeay) verses in praise (key) of (pahley) the first (mahaley) Guru – by the Bhatt/bard Kal Shaar.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਇਕ ਮਨਿ ਪੁਰਖੁ ਧਿਆਇ ਬਰਦਾਤਾ ॥ ਸੰਤ ਸਹਾਰੁ ਸਦਾ ਬਿਖਿਆਤਾ ॥ ਤਾਸੁ ਚਰਨ ਲੇ ਰਿਦੈ ਬਸਾਵਉ ॥ ਤਉ ਪਰਮ ਗੁਰੂ ਨਾਨਕ ਗੁਨ ਗਾਵਉ ॥੧॥

Ik man purakẖ ḏẖi▫ā▫e barḏāṯā.   Sanṯ sahār saḏā bikẖi▫āṯā.  Ŧās cẖaran le riḏai basāva▫o.   Ŧa▫o param gurū Nānak gun gāva▫o. ||1||

 

(Dhiaaey) invoking with (ik) single (man-i) minded attention, (purakh-u) the Supreme Being, (bardaata) giver of boons; (sahaar-u) the mainstay of (sant = saints) the seekers and (sadaa) ever (bikhiaata = well known) celebrated.

I (ley = take, basaaavau = cause to abide) keep (taas-u = that) IT’s (charan = feet) presence/virtues and commands (ridai) in mind; and (tau) then (gaavau = sing) praise (gun) virtues of (param) the supreme Guru, Nanak. 1.

 

ਗਾਵਉ ਗੁਨ ਪਰਮ ਗੁਰੂ ਸੁਖ ਸਾਗਰ ਦੁਰਤ ਨਿਵਾਰਣ ਸਬਦ ਸਰੇ ॥ ਗਾਵਹਿ ਗੰਭੀਰ ਧੀਰ ਮਤਿ ਸਾਗਰ ਜੋਗੀ ਜੰਗਮ ਧਿਆਨੁ ਧਰੇ ॥

Gāva▫o gun param gurū sukẖ sāgar ḏuraṯ nivāraṇ sabaḏ sare.   Gāvahi gambẖīr ḏẖīr maṯ sāgar jogī jangam ḏẖi▫ān ḏẖare.

 

I (gaavau = sing) praise (gun) virtues of (param) the supreme guru, (saagar = ocean) source of (sukh = comfort) solace, (nivaaran) dispeller of (durat) sins, and (sarey) pool/ source of (sabad = word) Naam/Divine virtues and commands.

(Gambheer) serious (dheer = patient) accomplished saints, (jogi) Yogis, (jangam = those on their legs) wandering ascetics, (mat-i = understanding, saagar = ocean) wise people (dharey = place, dhiaan-u = attention) pay attention to teachings of, and (gaavah-i = sing) praise, the guru.

 

ਗਾਵਹਿ ਇੰਦ੍ਰਾਦਿ ਭਗਤ ਪ੍ਰਹਿਲਾਦਿਕ ਆਤਮ ਰਸੁ ਜਿਨਿ ਜਾਣਿਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੨॥

Gāvahi inḏrāḏ bẖagaṯ par▫hilāḏik āṯam ras jin jāṇi▫o.  Kab kal sujas gāva▫o gur Nānak rāj jog jin māṇi▫o. ||2||

 

Gods (indraad-i) like Indra, and (bhagat) devotees (prahilaadik) like Prahilad who (jaanio) have known/ experienced (ras-u) the taste/presence of God (aatam) within, (gaavah-i) praise the guru.   

I (kab-i/kavee = poet) bard (kal) Kal Sahaar (gaavau) praise (sujas-u) great virtues of (gur) Guru Nanak, (jin-i) who (maanio) practiced (raaj-u = royal, jog = yoga) being a householder absorbed in/obeying God. 2.

 

ਗਾਵਹਿ ਜਨਕਾਦਿ ਜੁਗਤਿ ਜੋਗੇਸੁਰ ਹਰਿ ਰਸ ਪੂਰਨ ਸਰਬ ਕਲਾ ॥ ਗਾਵਹਿ ਸਨਕਾਦਿ ਸਾਧ ਸਿਧਾਦਿਕ ਮੁਨਿ ਜਨ ਗਾਵਹਿ ਅਛਲ ਛਲਾ ॥

Gāvahi jankāḏ jugaṯ jogesur har ras pūran sarab kalā.  Gāvahi sankāḏ sāḏẖ siḏẖāḏik mun jan gāvahi acẖẖal cẖẖalā.

 

(Jankaad-i) kings like Janak who lived (jugat-i = method) like (jogeysur) great Yogis enjoying (ras = taste) experience of (har-i) God within, and (pooran = filled) accomplished in (sarab) all (kalaa) skills, (gaavah-i = sing) praised the guru.

Sages (sankaad-i) like Sanak, Sanadan, Sanaatan and Sanat Kumar, (saadh) seekers and (sidhaadik) perfect saints (gaavah-i) praise the guru; (mun-i = sage, jan = people) sages whom (chhalaa = cheats) temptations (achhal) cannot cheat/charm also (gaavah-i) praise the guru.

 

ਗਾਵੈ ਗੁਣ ਧੋਮੁ ਅਟਲ ਮੰਡਲਵੈ ਭਗਤਿ ਭਾਇ ਰਸੁ ਜਾਣਿਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੩॥

Gāvai guṇ ḏẖom atal mandlavai bẖagaṯ bẖā▫e ras jāṇi▫o.  Kab kal sujas gāva▫o gur Nānak rāj jog jin māṇi▫o. ||3||

 

(Dhom-u) the sage Dhom who had attained (manddlavai = realm) the state of (attal) un-shakable mind, and (jaanio = knew) experienced (ras-u = taste) Divine presence through (bhaaey) loving (bhagat-i) devotion, (gaavai) praises the guru.

I (kab-i/kavee = poet) bard (kal) Kal Sahaar (gaavau) praise (sujas-u) great virtues of (gur) Guru Nanak, (jin-i) who (maanio) practiced (raaj-u = royal, jog = yoga) being a householder absorbed in/obeying God. 3.

 

ਗਾਵਹਿ ਕਪਿਲਾਦਿ ਆਦਿ ਜੋਗੇਸੁਰ ਅਪਰੰਪਰ ਅਵਤਾਰ ਵਰੋ ॥ ਗਾਵੈ ਜਮਦਗਨਿ ਪਰਸਰਾਮੇਸੁਰ ਕਰ ਕੁਠਾਰੁ ਰਘੁ ਤੇਜੁ ਹਰਿਓ ॥

Gāvahi kapilāḏ āḏ jogesur aprampar avṯār varo.  Gāvai jamaḏgan parasrāmesur kar kuṯẖār ragẖ ṯej hari▫o.

 

Yogis (kapilaad-i) like Kapil, (aad-i = beginning) earlier (jogeysur) great Yogis and (aprampar = infinite) the numerous (varo) blessed (avtaar) incarnations of Vishnu (gaavah-i) praise the guru.

(Parasraameysur) Paras Ram – the sixth incarnation of Vishnu – (jamdagan-i) son of Jamdagan, whom (hario) god Shiva gave (kutthaar-u = dagger) a weapon in (kar) hand and (teyj-u) grandeur of (raghu) Rama – the Kshatriya; he (gaavai) praises his guru.

 

ਉਧੌ ਅਕ੍ਰੂਰੁ ਬਿਦਰੁ ਗੁਣ ਗਾਵੈ ਸਰਬਾਤਮੁ ਜਿਨਿ ਜਾਣਿਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੪॥

Uḏẖou akrūr biḏar guṇ gāvai sarbāṯam jin jāṇi▫o.  Kab kal sujas gāva▫o gur Nānak rāj jog jin māṇi▫o. ||4||

 

Each of the devotees Udhou, Akroor and Bidar (jaanio) who (jaaniaa = known) has found (sarabaatam = soul of all) the Almighty, (gaavai = sings) praises (gun) virtues of the guru.

I (kab-i/kavee = poet) bard (kal) Kal Sahaar (gaavau) praise (sujas-u) great virtues of (gur) Guru Nanak, (jin-i) who (maanio) practiced (raaj-u = royal, jog = yoga) being a householder absorbed in/obeying God. 4.

. 4.

 

Page 1390

 

ਗਾਵਹਿ ਗੁਣ ਬਰਨ ਚਾਰਿ ਖਟ ਦਰਸਨ ਬ੍ਰਹਮਾਦਿਕ ਸਿਮਰੰਥਿ ਗੁਨਾ ॥ ਗਾਵੈ ਗੁਣ ਸੇਸੁ ਸਹਸ ਜਿਹਬਾ ਰਸ ਆਦਿ ਅੰਤਿ ਲਿਵ ਲਾਗਿ ਧੁਨਾ ॥

Gāvahi guṇ baran cẖār kẖat ḏarsan barahmāḏik simranth gunā.  Gāvai guṇ ses sahas jihbā ras āḏ anṯ liv lāg ḏẖunā.

 

(Chaar-i) the four (baran/varna) castes – Brahmin, Kshatriya, Vaish and Sudra -, those belonging to (khatt) the six (darsan) philosophies – Yogis, Sanyasi, Jangam, Bodhi, Sreyvrrey, Bairaagi, (gaavah-i) praise their guru; gods (brahmaadik) like Brahma (simranth-i) remember/praise (guna) virtues of the guru.

(Seys-u/sheyshnaag) the thousand headed serpent (gaavi) praises (gun) virtues of the guru with its (sahas) thousand (jihba) tongues with (ras-u) love (laag-i) keeping (liv dhunaa) attention fixed (aad-i) from beginning (ant-i) to end.

 

ਗਾਵੈ ਗੁਣ ਮਹਾਦੇਉ ਬੈਰਾਗੀ ਜਿਨਿ ਧਿਆਨ ਨਿਰੰਤਰਿ ਜਾਣਿਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੫॥

Gāvai guṇ mahāḏe▫o bairāgī jin ḏẖi▫ān niranṯar jāṇi▫o.  Kab kal sujas gāva▫o gur Nānak rāj jog jin māṇi▫o. ||5||

 

(Bairaagi) the renunciate (mahadeo) Mahadev/Shiva (jin-i) who focuses (dhiaan) attention, i.e. remains in meditation, (nirantar-i) un-interrupted, (jaanio) recognized God within, (gaavai) praises the guru.

I (kab-i/kavee = poet) bard (kal) Kal Sahaar (gaavau) praise (sujas-u) great virtues of (gur) Guru Nanak, (jin-i) who (maanio) practiced (raaj-u = royal, jog = yoga) being a householder absorbed in/obeying God. 5.

 

ਰਾਜੁ ਜੋਗੁ ਮਾਣਿਓ ਬਸਿਓ ਨਿਰਵੈਰੁ ਰਿਦੰਤਰਿ ॥ ਸ੍ਰਿਸਟਿ ਸਗਲ ਉਧਰੀ ਨਾਮਿ ਲੇ ਤਰਿਓ ਨਿਰੰਤਰਿ ॥

Rāj jog māṇi▫o basi▫o nirvair riḏanṯar.  Sarisat sagal uḏẖrī nām le ṯari▫o niranṯar.

 

The guru (maanio = enjoys) practices (raaj-u jog-u) being a householder absorbed in God, and (basio) remains (nivair) free of enmity (radantar-i) in mind, i.e. does not wish ill for anyone.

(Sagal) all (sristt-i = universe) creatures who follow the guru (udhree) rises above temptations (ley = taking) by understanding Naam/Divine virtues and commands, they (niranrar-i = without gap) ever (tario = swim across) overcome vices.

 

ਗੁਣ ਗਾਵਹਿ ਸਨਕਾਦਿ ਆਦਿ ਜਨਕਾਦਿ ਜੁਗਹ ਲਗਿ ॥ ਧੰਨਿ ਧੰਨਿ ਗੁਰੁ ਧੰਨਿ ਜਨਮੁ ਸਕਯਥੁ ਭਲੌ ਜਗਿ ॥

Guṇ gāvahi sankāḏ āḏ jankāḏ jugah lag.  Ḏẖan ḏẖan gur ḏẖan janam sakyath bẖalou jag.

 

(Aad-i = beginning) early sages (sankaad-i) Sanak, Sanadan, Sanaatan and Sanat Kumar and (jankaad-i) saintly kings like Janak (gaavah-i) praised the guru (jugah-i = ages, lag-i = until) through the ages.

The guru (dha’nn-i dha’nn-i dha’nn-i = blessed – thrice) has been praised in the past, is praised now and will be praised in future; his (janam) birth is (sakyath-u) useful and (bhalou) good for (jag-u) the world.

 

ਪਾਤਾਲ ਪੁਰੀ ਜੈਕਾਰ ਧੁਨਿ ਕਬਿ ਜਨ ਕਲ ਵਖਾਣਿਓ ॥ ਹਰਿ ਨਾਮ ਰਸਿਕ ਨਾਨਕ ਗੁਰ ਰਾਜੁ ਜੋਗੁ ਤੈ ਮਾਣਿਓ ॥੬॥

Pāṯāl purī jaikār ḏẖun kab jan kal vakẖāṇi▫o.  Har nām rasik Nānak gur rāj jog ṯai māṇi▫o. ||6||

 

The guru’s (jaikaar) glorification is (dhun-i – sound) heard even in (paataal puri) lower regions, says (kab-i/kavee = poet) bard Kal Sahaar.

O Guru Nanak, (tai) you (rasik = lover) enjoy living by Naam of (har-i) the Almighty and (maanio) practiced (raaj-u = royal, jog = yoga) being a householder absorbed in/obeying God. 6.

 

ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥ ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥

Saṯjug ṯai māṇi▫o cẖẖali▫o bal bāvan bẖā▫i▫o.  Ŧareṯai ṯai māṇi▫o rām ragẖūvans kahā▫i▫o.

 

O Almighty, (satjug-i) in Satyug (tai) You (bhaaio) liked to show (maanio) play as (baavan/vaaman) a dwarf; you (chhalio) deceived the king Bal – he agreed to give you the part of kingdom you could cover in two and a half steps and you covered the whole of it – for he not paying attention to his guru to recognize, You the Almighty.

(Treytai) in Treyta Yug (tai) you (maanio = showed) played the role as, and (kahaaio) were called (raam-u) Rama of the Ramayana from (raghuva’ns-u) the lineage of Raghu.

 

ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥ ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥

Ḏu▫āpur krisan murār kans kirṯārath kī▫o.  Ugarsaiṇ ka▫o rāj abẖai bẖagṯah jan ḏī▫o.

 

You played the role of Krishna and (keeo) made the king Kans (kirtaarath-u) emancipated, i.e. killed him; and (deeo) gave (abhai) fearless (raaj-u) rule (kau) to Your (bhagtah) devotee Ugarsain.

 

ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥ ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥

Kalijug parmāṇ Nānak gur angaḏ amar kahā▫i▫o.  Sarī gurū rāj abicẖal atal āḏ purakẖ furmā▫i▫o. ||7||

 

(Kalijg-i) in Kaliyug You (parmaan-u = proof, representation) are seen as and (kahaaio) called Guru Nanak, Angad and (amar-u) Amardas, i.e. the Sikh gurus are Your embodiment.

(Raaj-u = rule) the supremacy of (sree) the revered guru is (abichal-u) unshakable and (attal-u) inevitable as (phurmaaio) ordained by You, (aad-i = primal, purakh = being) the Almighty. 7.

 

ਗੁਣ ਗਾਵੈ ਰਵਿਦਾਸੁ ਭਗਤੁ ਜੈਦੇਵ ਤ੍ਰਿਲੋਚਨ ॥ ਨਾਮਾ ਭਗਤੁ ਕਬੀਰੁ ਸਦਾ ਗਾਵਹਿ ਸਮ ਲੋਚਨ ॥

Guṇ gāvai Raviḏās bẖagaṯ Jaiḏev Ŧrilocẖan.  Nāmā bẖagaṯ Kabīr saḏā gāvahi sam locẖan.

 

(Bhagat-u) the devotee Ravidas (gaavai = sings) praises (gun) virtues of the Almighty as do the devotees Jaidev and Trilochan. (Bhagat-u) the devotee (naama) Namdev and Kabir (gaavah-i) praise the Almighty (lochan = eyes) seeing You present (sam) equally in all/everywhere, i.e. all saints have gurus.

 

ਭਗਤੁ ਬੇਣਿ ਗੁਣ ਰਵੈ ਸਹਜਿ ਆਤਮ ਰੰਗੁ ਮਾਣੈ ॥ ਜੋਗ ਧਿਆਨਿ ਗੁਰ ਗਿਆਨਿ ਬਿਨਾ ਪ੍ਰਭ ਅਵਰੁ ਨ ਜਾਣੈ ॥

Bẖagaṯ beṇ guṇ ravai sahj āṯam rang māṇai.  Jog ḏẖi▫ān gur gi▫ān binā parabẖ avar na jāṇai.

 

The devotee (beyn-i) Beni (ravai = utters) praises (gun) virtues of the Almighty and (sahaj-i) steadfastly (maanai) experiences (rang-u) the pleasure of God’s presence (aatam) within.

He (na jaanai = does not know) does not recognize any (avar-u) other method of (dhiaan-i) of contemplation for (jog) union with the Almighty, (binaa) except obedience to God according to (giaan-i) awareness given by (gur) the guru.

 

ਸੁਖਦੇਉ ਪਰੀਖ੍ਯ੍ਯਤੁ ਗੁਣ ਰਵੈ ਗੋਤਮ ਰਿਖਿ ਜਸੁ ਗਾਇਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਨਿਤ ਨਵਤਨੁ ਜਗਿ ਛਾਇਓ ॥੮॥

Sukẖ▫ḏe▫o parṯīkẖ▫yaṯ guṇ ravai goṯam rikẖ jas gā▫i▫o.  Kab kal sujas Nānak gur niṯ navṯan jag cẖẖā▫i▫o. ||8||

 

Sukhdev, (preekhyat-u) Parikshat, (rikh-i/Rishi) sage Gautam, all (gaaio) praise (jas-u) glory of the Almighty.

Says (kab-i) the poet (Kab-i) Kal Sahaar: (Nit) the ever (sujas-u) sublime glory of Guru Nanak, the embodiment of the Almighty, is ever (chhaaio) spreading in (navtan-u) new world, i.e. current age. 8.

 

ਗੁਣ ਗਾਵਹਿ ਪਾਯਾਲਿ ਭਗਤ ਨਾਗਾਦਿ ਭੁਯੰਗਮ ॥ ਮਹਾਦੇਉ ਗੁਣ ਰਵੈ ਸਦਾ ਜੋਗੀ ਜਤਿ ਜੰਗਮ ॥

Guṇ gāvahi pā▫yāl bẖagaṯ nāgāḏ bẖuyangam.  Mahāḏe▫o guṇ ravai saḏā jogī jaṯ jangam.

 

(Bhagat) the devotees (naagaad-i) like Sheyshnaag (bhuyan’ngam) the serpent (gaavah-i) praise (gun) virtues of the Almighty.

Mahadev (sadaa) ever (ravai = utters) praises (gun) virtues of the Almighty, as do (jogee) Yogis, (jat-i/jatee) celibates and (jangam) wandering ascetics.

 

ਗੁਣ ਗਾਵੈ ਮੁਨਿ ਬ੍ਯ੍ਯਾਸੁ ਜਿਨਿ ਬੇਦ ਬ੍ਯ੍ਯਾਕਰਣ ਬੀਚਾਰਿਅ ॥ ਬ੍ਰਹਮਾ ਗੁਣ ਉਚਰੈ ਜਿਨਿ ਹੁਕਮਿ ਸਭ ਸ੍ਰਿਸਟਿ ਸਵਾਰੀਅ ॥

Guṇ gāvai mun beās jin beḏ ba▫yākaraṇ bīcẖāri▫a.  Barahmā guṇ ucẖrai jin hukam sabẖ sarisat savārī▫a.

 

(Mun-i) the sage (byaas-u) Vyas (jin-i) who (beechaai-a) reflected on (beyd) the Veda according to (byaakaran) grammar, (gavai) praises (gun) virtues of the Almighty.

Brahma (jin-i) who (savaari-a) created (sabh) the whole (sristt-i/srishtee) universe (hukam-i) by orders of the Almighty (uchrai = says) praises (gun) virtues of the Master.

 

ਬ੍ਰਹਮੰਡ ਖੰਡ ਪੂਰਨ ਬ੍ਰਹਮੁ ਗੁਣ ਨਿਰਗੁਣ ਸਮ ਜਾਣਿਓ ॥ ਜਪੁ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਸਹਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੯॥

Barahmand kẖand pūran barahm guṇ nirguṇ sam jāṇi▫o.  Jap kal sujas Nānak gur sahj jog jin māṇi▫o. ||9||

 

He (jaanio) considers (brahm-u) the Almighty present (gun = attributes) in gross/manifest and (nirgun = without attributes) subtle form (pooran = filling) present on (khandd) parts and all (brahmand) universe.

(Jap-u) remember/praise (sujas-u) sublime glory of Guru Nanak (jin-i) who (maanio) practiced (sahaj = natural, jog = union) happily obeying God’s will, says Kal Sahaar. 9.

 

ਗੁਣ ਗਾਵਹਿ ਨਵ ਨਾਥ ਧੰਨਿ ਗੁਰੁ ਸਾਚਿ ਸਮਾਇਓ ॥ ਮਾਂਧਾਤਾ ਗੁਣ ਰਵੈ ਜੇਨ ਚਕ੍ਰਵੈ ਕਹਾਇਓ ॥

Guṇ gāvahi nav nāth ḏẖan gur sācẖ samā▫i▫o.  Māʼnḏẖāṯā guṇ ravai jen cẖakarvai kahā▫i▫o.

 

 Everyone in (nav) the nine heads of (naath) Nath Yogis – like Gorakh Naath and Machhinder Naath – (gaavah-i) praises (gun) virtue of God, (smaaio) remaining absorbed (sach-i) in the Eternal; they (dha’nn-i) glorify (gur-u) the guru.

The king Maandhaata (jeyn) who (kahaaio) was known as (chakrvai/chakarvartee) king of the world, (ravai) praises (gun) virtues of the Almighty.

 

ਗੁਣ ਗਾਵੈ ਬਲਿ ਰਾਉ ਸਪਤ ਪਾਤਾਲਿ ਬਸੰਤੌ ॥ ਭਰਥਰਿ ਗੁਣ ਉਚਰੈ ਸਦਾ ਗੁਰ ਸੰਗਿ ਰਹੰਤੌ ॥

Guṇ gāvai bal rā▫o sapaṯ pāṯāl basanṯou.  Bẖarthar guṇ ucẖrai saḏā gur sang rahanṯou.

 

(Raau) the king (bal-i) Bal who had been deprived of his kingdom and (basantou) lived (sapat = seventh, paataal-i = in lower region) in a poor state praises virtues of the Almighty.

The king Bharthar who had become a Yogi and (rahantou) lived (sang-i) with (gur) the guru, (uchrai = says) praises (gun) virtues of the guru.

 

ਦੂਰਬਾ ਪਰੂਰਉ ਅੰਗਰੈ ਗੁਰ ਨਾਨਕ ਜਸੁ ਗਾਇਓ ॥ ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਘਟਿ ਘਟਿ ਸਹਜਿ ਸਮਾਇਓ ॥੧੦॥

Ḏūrbā parūra▫o angrai gur Nānak jas gā▫i▫o.  Kab kal sujas Nānak gur gẖat gẖat sahj samā▫i▫o. ||10||

 

The sage (doorba) Durbaasha, the king (puroorau) Puroo, sage Angrai and (gur) Guru Nanak (gaaio) praised (jas-u) glory of the Almighty.

Says (kab-i) the poet/bard (kab-i) Kal Sahaar: (Sujas-u) the sublime glory of Guru Nanak, (smaaio) is present in (ghatt-i ghatt-i) everyone (sahj-i = steadfastly) all the time. 10.

                                                                                                                                                                                               

 

SGGS pp 1387-1389, Swayyey Sri Mukhbaakya M: 5 – II

 

ਸਵਯੇ ਸ੍ਰੀ ਮੁਖਬਾਕ੍ਯ੍ਯ ਮਹਲਾ ੫         ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sava▫ye sarī mukẖbāk▫y mėhlā 5   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Swayyey) songs of praise in (sri) revered (mukhbaakya = from mouth of) words of the fifth Guru.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਾਚੀ ਦੇਹ ਮੋਹ ਫੁਨਿ ਬਾਂਧੀ ਸਠ ਕਠੋਰ ਕੁਚੀਲ ਕੁਗਿਆਨੀ ॥ ਧਾਵਤ ਭ੍ਰਮਤ ਰਹਨੁ ਨਹੀ ਪਾਵਤ ਪਾਰਬ੍ਰਹਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ॥

Kācẖī ḏeh moh fun bāʼnḏẖī saṯẖ kaṯẖor kucẖīl kugi▫ānī.  Ḏẖāvaṯ bẖarmaṯ rahan nahī pāvaṯ pārbarahm kī gaṯ nahī jānī.

 

(Deyh) body/mind of the creature being (kaachee = not firm) pliable – to temptations – and (phun-i = then) on top of that it is (baandhee = bound) in grip of (moh) lure of vices and becomes (satth) foolish, (katthor = hard) not receptive to guidance, (kucheel = dirty) defiled by vices and (kugiaanee = bad knowledge) evil minded.

It (dhaavat) runs – commits vices for money and pleasures -, (bhramat) wanders directionless, does not (paavat) get to (rahan-u = stay) be stable/focused on Naam; s/he does not (jaanee) know (gat-i) the state of, i.e. is unable to experience presence of (paarbrahm) the Supreme Being – within and without.

 

ਜੋਬਨ ਰੂਪ ਮਾਇਆ ਮਦ ਮਾਤਾ ਬਿਚਰਤ ਬਿਕਲ ਬਡੌ ਅਭਿਮਾਨੀ ॥ ਪਰ ਧਨ ਪਰ ਅਪਵਾਦ ਨਾਰਿ ਨਿੰਦਾ ਯਹ ਮੀਠੀ ਜੀਅ ਮਾਹਿ ਹਿਤਾਨੀ ॥

Joban rūp mā▫i▫ā maḏ māṯā bicẖraṯ bikal badou abẖimānī.  Par ḏẖan par apvāḏ nār ninḏā yėh mīṯẖī jī▫a māhi hiṯānī.

 

(Maata = intoxicated) obsessed with (joban = youth) physical strength, (roop) looks and (maaiaa) wealth, s/he (bichrat) remains (bikal) restless and (baddou) highly (abhimaanee) arrogant.

(Par) others’ (dhan) wealth, (apvaad) conflicts/rivalries with (par) others; casting evil eye on others’ (naar-i) women, and (ni’ndaa) slander; (yah) these things seem (meetthee) sweet and (hitaanee) dear (maah-i = in) to his/her (jeea) mind – and God is forgotten.

 

ਬਲਬੰਚ ਛਪਿ ਕਰਤ ਉਪਾਵਾ ਪੇਖਤ ਸੁਨਤ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥ ਸੀਲ ਧਰਮ ਦਯਾ ਸੁਚ ਨਾਸ੍ਤਿ ਆਇਓ ਸਰਨਿ ਜੀਅ ਕੇ ਦਾਨੀ ॥ ਕਾਰਣ ਕਰਣ ਸਮਰਥ ਸਿਰੀਧਰ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ॥੧॥

Balbancẖ cẖẖap karaṯ upāvā pekẖaṯ sunaṯ parabẖ anṯarjāmī.  Sīl ḏẖaram ḏa▫yā sucẖ nāsiṯ ā▫i▫o saran jī▫a ke ḏānī.  Kāraṇ karaṇ samrath sirīḏẖar rākẖ leho Nānak ke su▫āmī. ||1||

 

S/he (karat) makes (upaavaa) efforts to commit (balbanch) vicious acts (chhap-i) in hiding; but (prabh) the Almighty (antarjaamee) knower of minds (peykhat) sees and (sunat) hears – what goes on in his/her mind.

S/he (naast-i = is not) lacks (seel) goodness, (dharam) dutiful-ness/righteous-ness, (dayaa) compassion and (such) purity; I realize I have all these faults and have (aaio = come) placed myself (saran-i = in sanctuary) in care and obedience of the Almighty Creator, (daanee) the giver (key) of (jeea) life/protector from faults.

O (sridhar = husband of maaiaa) the Almighty (samrath) the Omnipotent (karan) maker of (sab) all (kaaran) causes, i.e. everything happens by Your commands, please (raakh-i leyho) protect me from these faults, o (suaami) Master of fifth Nanak – all seekers. 1.

 

ਕੀਰਤਿ ਕਰਨ ਸਰਨ ਮਨਮੋਹਨ ਜੋਹਨ ਪਾਪ ਬਿਦਾਰਨ ਕਉ ॥ ਹਰਿ ਤਾਰਨ ਤਰਨ ਸਮਰਥ ਸਭੈ ਬਿਧਿ ਕੁਲਹ ਸਮੂਹ ਉਧਾਰਨ ਸਉ ॥

Kīraṯ karan saran manmohan johan pāp biḏāran ka▫o.  Har ṯāran ṯaran samrath sabẖai biḏẖ kulah samūh uḏẖāran sa▫o.

 

(Karan = doing, keerat-i = praise) praising/emulating virtues, and placing the self in (saran = sanctuary) care and obedience of (manmohan) the fascinating Almighty are the means (kau) to (johan) watch and (bidaaran) dispel (paap) sins.

(Har-i) the Almighty is (samrath) the potent (taran) ship to (taaran = take across the world-ocean) enable overcome vices of (sabhai) all (bidh-i) types; and (sau) to (udhaaran = lift) bring good name to (samooh) all (kulah) lineage, i.e. forefathers.

 

ਚਿਤ ਚੇਤਿ ਅਚੇਤ ਜਾਨਿ ਸਤਸੰਗਤਿ ਭਰਮ ਅੰਧੇਰ ਮੋਹਿਓ ਕਤ ਧਂਉ ॥ ਮੂਰਤ ਘਰੀ ਚਸਾ ਪਲੁ ਸਿਮਰਨ ਰਾਮ ਨਾਮੁ ਰਸਨਾ ਸੰਗਿ ਲਉ ॥

Cẖiṯ cẖeṯ acẖeṯ jān saṯsangaṯ bẖaram anḏẖer mohi▫o kaṯ ḏẖaʼn▫u.  Mūraṯ gẖarī cẖasā pal simran rām nām rasnā sang la▫o.

 

O (acheyt) mindless (chit = mind) human being, (kat) why are you (dh’nau) wandering in (andheyr) darkness/ignorance caused by (bharam) delusion – that this what happiness is? Join (satsangat) the holy congregation and you will (jaan-i = know) realize this and the need to (cheyt-i) remember/obey the Almighty.

Engage in (simran) contemplating Naam/Divine virtues and commands for (moorat/mahoorat) forty eight minutes, (gharee/gharree = twenty four minutes), (chasaa) forty eight seconds or (pal) little time, i.e. for whatever time; and ever (lau = take) recall (naam-u) Divine commands of (raam) the Almighty (sang-i) with (rasna) tongue and practice them.

 

ਹੋਛਉ ਕਾਜੁ ਅਲਪ ਸੁਖ ਬੰਧਨ ਕੋਟਿ ਜਨੰਮ ਕਹਾ ਦੁਖ ਭਂਉ ॥ ਸਿਖ੍ਯ੍ਯਾ ਸੰਤ ਨਾਮੁ ਭਜੁ ਨਾਨਕ ਰਾਮ ਰੰਗਿ ਆਤਮ ਸਿਉ ਰਂਉ ॥੨॥

Hocẖẖa▫o kāj alap sukẖ banḏẖan kot jannam kahā ḏukẖ bẖaʼn▫u.  Sikẖ▫yā sanṯ nām bẖaj Nānak rām rang āṯam si▫o raʼn▫u. ||2||

 

(Bandhan = bonds) engrossment in (alap = small) short term (sukh) comforts/pleasures is (hochhau) frivolous (kaaj-u) act/practice; (kahaa) why do you want to suffer (dukh) pain of (bha’nau) wandering (kott-i) in crores of (jana’nm) births because of this.

Seek and follow (sikhyaa) guidance of (sant) the guru to (bhaj-u) praise/obey (raam) the Almighty and (ra’nau) remember God (aatam) within (siau) with (rang-i) love – not for show -, says fifth Nanak. 2.

 

ਰੰਚਕ ਰੇਤ ਖੇਤ ਤਨਿ ਨਿਰਮਿਤ ਦੁਰਲਭ ਦੇਹ ਸਵਾਰਿ ਧਰੀ ॥ ਖਾਨ ਪਾਨ ਸੋਧੇ ਸੁਖ ਭੁੰਚਤ ਸੰਕਟ ਕਾਟਿ ਬਿਪਤਿ ਹਰੀ ॥

Rancẖak reṯ kẖeṯ ṯan nirmiṯ ḏurlabẖ ḏeh savār ḏẖarī.  Kẖān pān soḏẖe sukẖ bẖuʼncẖaṯ sankat kāt bipaṯ harī.

 

The Creator causes (nirmit) conception of, and (savaar-i dharee) fashions, (durlabh) the hard-to-get human (deyh) body when (ranchak) a bit of (reyt) male sperm-seed is sown in the female (kheyt = field, tan-i = body) womb.

Next, (haree) the Almighty (kaatt-i = cut) ends (sankatt) the agony of (bipat-i) suffering of heat of the womb – on birth, and (sodhey) provides (khaan = eating) food and (paan = wearing) clothing, i.e. means of growth and maintenance.

 

ਮਾਤ ਪਿਤਾ ਭਾਈ ਅਰੁ ਬੰਧਪ ਬੂਝਨ ਕੀ ਸਭ ਸੂਝ ਪਰੀ ॥ ਬਰਧਮਾਨ ਹੋਵਤ ਦਿਨ ਪ੍ਰਤਿ ਨਿਤ ਆਵਤ ਨਿਕਟਿ ਬਿਖੰਮ ਜਰੀ ॥

Māṯ piṯā bẖā▫ī ar banḏẖap būjẖan kī sabẖ sūjẖ parī.  Baraḏẖmān hovaṯ ḏin paraṯ niṯ āvaṯ nikat bikẖamm jarī.

 

Then the child (paree) gets (soojh) awareness (ki) of (boojhan) recognition of (maat) the mother, (pitaa) father, (bhaaee = brothers) siblings (ar-u) relatives.

S/he (nit) ever (hovat) grows (bardhmaan) older with (prati) every passing (din) day and finally (bikha’mm) hard (jaree) to bear/obviate, i.e. the inevitable death (aavat) arrives – and then one can do nothing to correct the self.

 

ਰੇ ਗੁਨ ਹੀਨ ਦੀਨ ਮਾਇਆ ਕ੍ਰਿਮ ਸਿਮਰਿ ਸੁਆਮੀ ਏਕ ਘਰੀ ॥ ਕਰੁ ਗਹਿ ਲੇਹੁ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ਨਾਨਕ ਕਾਟਿ ਭਰੰਮ ਭਰੀ ॥੩॥

Re gun hīn ḏīn mā▫i▫ā kiram simar su▫āmī ek gẖarī.  Kar gėh leho kirpāl kirpā niḏẖ Nānak kāt bẖaramm bẖarī. ||3||

 

(Rey) o (gun = virtues, heen = bereft) virtue-less human being, (krim) the worm of (maaiaa) worldly entanglements, i.e. you stoop low to get short terms gains/pleasures, (simar-i) think, i.e. reflect on Naam, of (suaami) the Master for (eyk) one (gharee) moment.

O Almighty (kripaal) the kind (nidh-i) treasure of (kripa) kindness, please (gah-i leyhu) hold my (kar-u) hand, i.e. help me, (kaatt-i = cut) take off (bharee/pandd) the bundle of (bhara’mm) delusions, i.e. worldly entanglements, supplicates fifth Nanak. 3.

 

ਰੇ ਮਨ ਮੂਸ ਬਿਲਾ ਮਹਿ ਗਰਬਤ ਕਰਤਬ ਕਰਤ ਮਹਾਂ ਮੁਘਨਾਂ ॥ ਸੰਪਤ ਦੋਲ ਝੋਲ ਸੰਗਿ ਝੂਲਤ ਮਾਇਆ ਮਗਨ ਭ੍ਰਮਤ ਘੁਘਨਾ ॥

Re man mūs bilā mėh garbaṯ karṯab karaṯ mahāʼn mugẖnāʼn.  Sampaṯ ḏol jẖol sang jẖūlaṯ mā▫i▫ā magan bẖarmaṯ gẖugẖnā.

 

(Rey) o (man = mind) human being, you (garbat = take pride) consider yourself the master of everything like (moos) the mouse (mah-i) in its (bilaa) hole and (karat) do (kartab) acts of (mahaa’n) big (mughnaa’n) fools.

Your (dol) cradle/mind (jhol) rocks with (sampat-i) wealth like tree branches (jhoolat) sway (sang-i) with the wind; (magan) engrossed in (maaiaa) worldly entanglements you (bhramat) wander like (ghughnaa/ghughoo) an owl – which is on the lookout for its prey.

 

ਸੁਤ ਬਨਿਤਾ ਸਾਜਨ ਸੁਖ ਬੰਧਪ ਤਾ ਸਿਉ ਮੋਹੁ ਬਢਿਓ ਸੁ ਘਨਾ ॥ ਬੋਇਓ ਬੀਜੁ ਅਹੰ ਮਮ ਅੰਕੁਰੁ ਬੀਤਤ ਅਉਧ ਕਰਤ ਅਘਨਾਂ ॥

Suṯ baniṯā sājan sukẖ banḏẖap ṯā si▫o moh badẖi▫o so gẖanā.  Bo▫i▫o bīj ahaʼn mam ankur bīṯaṯ a▫oḏẖ karaṯ agẖnāʼn.

 

(Sut = sons) children, (banita) spouse, friends and (badhap) relatives; your (moh-u) attachment (siau) with (ta) them (baddhio) increases (su = good) very (ghanaa) much.

You (boiau) sowed (beej-u) the seed of (ahan’n) ego which has given (ankur-u) the green shoot/plant of (mam/mamtaa) possessiveness/attachment because of which your (audh) life (beetat) is passing (karat = doing) committing (aghanaa’n) transgressions/sins – for the sake of those you are attached to.

 

ਮਿਰਤੁ ਮੰਜਾਰ ਪਸਾਰਿ ਮੁਖੁ ਨਿਰਖਤ ਭੁੰਚਤ ਭੁਗਤਿ ਭੂਖ ਭੁਖਨਾ ॥ ਸਿਮਰਿ ਗੁਪਾਲ ਦਇਆਲ ਸਤਸੰਗਤਿ ਨਾਨਕ ਜਗੁ ਜਾਨਤ ਸੁਪਨਾ ॥੪॥

Miraṯ manjār pasār mukẖ nirkẖaṯ bẖuʼncẖaṯ bẖugaṯ bẖūkẖ bẖukẖnā.  Simar gupāl ḏa▫i▫āl saṯsangaṯ Nānak jag jānaṯ supnā. ||4||

 

You are like a mouse and (mirat-u) the death (manjaar) cat is (nirkhat) watching you with (mukh-u) mouth (psaar-i) open; you (bhunchat) eat (bhugat-i) food, but (bhookh = hunger) craving keeps you (bhukhnaa) hungry, i.e. you are not satisfied with what you get and are oblivious of inevitability of death.

(Jaanat) consider life in (jag) the world (supna) a dream – do not get entangled with it and (simar-i) remember/contemplate Naam of (daiaal) the kind (gupaal) Sustainor Almighty, (satsangat-i) in holy congregation, i.e. choose your company carefully, says fifth Nanak. 4.

 

Page 1388

 

ਦੇਹ ਨ ਗੇਹ ਨ ਨੇਹ ਨ ਨੀਤਾ ਮਾਇਆ ਮਤ ਕਹਾ ਲਉ ਗਾਰਹੁ ॥ ਛਤ੍ਰ ਨ ਪਤ੍ਰ ਨ ਚਉਰ ਨ ਚਾਵਰ ਬਹਤੀ ਜਾਤ ਰਿਦੈ ਨ ਬਿਚਾਰਹੁ ॥

Ḏeh na geh na neh na nīṯā mā▫i▫ā maṯ kahā la▫o gārahu.  Cẖẖaṯar na paṯar na cẖa▫ur na cẖāvar bahṯī jāṯ riḏai na bicẖārahu.

 

(Lau) until (kahaa) when you can (mat) be intoxicated (gaarhu/garbhau) with pride of (maaiaa) wealth, (deyh) body, (geyh/grih) houses/mansions, (neyh) loved ones are (na) not (neeta) forever – they will be left behind on death.

Your life (bahtee jaat) is passing but you do not (bichaarhu) think/realize (ridai) in mind, that there will be no royal signs like (chhatr) canopies, (patr = letter) orders, (chaur) flywhisks and their (chaavar) wavers – in the hereafter.

 

ਰਥ ਨ ਅਸ੍ਵ ਨ ਗਜ ਸਿੰਘਾਸਨ ਛਿਨ ਮਹਿ ਤਿਆਗਤ ਨਾਂਗ ਸਿਧਾਰਹੁ ॥ ਸੂਰ ਨ ਬੀਰ ਨ ਮੀਰ ਨ ਖਾਨਮ ਸੰਗਿ ਨ ਕੋਊ ਦ੍ਰਿਸਟਿ ਨਿਹਾਰਹੁ ॥

Rath na asav na gaj singẖāsan cẖẖin mėh ṯi▫āgaṯ nāʼng siḏẖārahu.  Sūr na bīr na mīr na kẖānam sang na ko▫ū ḏarisat nihārahu.

 

Neither (rath) chariots, nor (asv) horses nor (gaj) elephants nor (singhaasan = royal throne) seats of authority will go with you; you will (tiaagat) leave them (mah-i) in (chhin/khin) a moment and (sidhaarh-u) depart (naa’ng) naked.

Neither (soor) warriors nor (beer) brave ones nor (meer) nobles nor (khaanam) officers; you will not (nihaarh-u) see them (dristt-i = sight) with your eyes in your (sang-i) company.

 

ਕੋਟ ਨ ਓਟ ਨ ਕੋਸ ਨ ਛੋਟਾ ਕਰਤ ਬਿਕਾਰ ਦੋਊ ਕਰ ਝਾਰਹੁ ॥ ਮਿਤ੍ਰ ਨ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸਾਜਨ ਸਖ ਉਲਟਤ ਜਾਤ ਬਿਰਖ ਕੀ ਛਾਂਰਹੁ ॥

Kot na ot na kos na cẖẖotā karaṯ bikār ḏo▫ū kar jẖārahu.  Miṯar na puṯar kalṯar sājan sakẖ ultaṯ jāṯ birakẖ kī cẖẖāʼnrahu.

 

Neither (kott) forts nor (ott) shelters/houses (kos/kosh) funds will (chhotta) emancipate you for which you (karat) commit (bikaar) vices/sins with (do-oo) both (kar) hands, (jhaarhu) dusted) with holds barred.

Neither (mitr) friends nor (putr = sons) children nor (kalatr) spouse nor (saajan) friends nor (sakh/sakhaa) companions; they (ulttat jaat = turn back) leave like (chhaa’nrh-u) the shade of a tree, i.e. are not permanent.

 

ਦੀਨ ਦਯਾਲ ਪੁਰਖ ਪ੍ਰਭ ਪੂਰਨ ਛਿਨ ਛਿਨ ਸਿਮਰਹੁ ਅਗਮ ਅਪਾਰਹੁ ॥ ਸ੍ਰੀਪਤਿ ਨਾਥ ਸਰਣਿ ਨਾਨਕ ਜਨ ਹੇ ਭਗਵੰਤ ਕ੍ਰਿਪਾ ਕਰਿ ਤਾਰਹੁ ॥੫॥

Ḏīn ḏa▫yāl purakẖ parabẖ pūran cẖẖin cẖẖin simrahu agam apārahu.  Sarīpaṯ nāth saraṇ Nānak jan he bẖagvanṯ kirpā kar ṯārahu. ||5||

 

(Simrahu) remember/obey the Almighty (chhin chhin) every moment; God is (agam) beyond reach/comprehension and (apaarh-u) Infinite but is (dayaal) kind to (deen = poor) the hapless, so humbly invoke the Master.

(Hey) o (bhagvant) Master of destiny (sripat-i = husband of Lakshmi – metaphor for) Almighty (naath) Master, (jan) humble fifth Nanak has placed the self in your (saran-i = sanctuary) care and obedience, please (kar-i) bestow (kripa) kindness and (taarh-u) ferry me – the seeker, across the world-ocean of vices to be with You. 5.

 

ਪ੍ਰਾਨ ਮਾਨ ਦਾਨ ਮਗ ਜੋਹਨ ਹੀਤੁ ਚੀਤੁ ਦੇ ਲੇ ਲੇ ਪਾਰੀ ॥ ਸਾਜਨ ਸੈਨ ਮੀਤ ਸੁਤ ਭਾਈ ਤਾਹੂ ਤੇ ਲੇ ਰਖੀ ਨਿਰਾਰੀ ॥

Parān mān ḏān mag johan hīṯ cẖīṯ ḏe le le pārī.  Sājan sain mīṯ suṯ bẖā▫ī ṯāhū ṯe le rakẖī nirārī.

 

(Dey) giving/risking (praan) life, using (maan) status, receiving (daan) alms while (johan = eyeing, mag = path) waylaying travelers, using (heet-u) love and (cheet = mind) planning, one (ley ley = taking) lays hands on, and (paaree) accumulates, money.

(Saajan, meet) friends, (sain) relatives (sut = sons) children (bhaaee = brothers) siblings; (ley rakhee) puts it away/hides (tey) from (taahoo) them.

 

ਧਾਵਨ ਪਾਵਨ ਕੂਰ ਕਮਾਵਨ ਇਹ ਬਿਧਿ ਕਰਤ ਅਉਧ ਤਨ ਜਾਰੀ ॥ ਕਰਮ ਧਰਮ ਸੰਜਮ ਸੁਚ ਨੇਮਾ ਚੰਚਲ ਸੰਗਿ ਸਗਲ ਬਿਧਿ ਹਾਰੀ ॥

Ḏẖāvan pāvan kūr kamāvan ih biḏẖ karaṯ a▫oḏẖ ṯan jārī.  Karam ḏẖaram sanjam sucẖ nemā cẖancẖal sang sagal biḏẖ hārī.

 

(Dhaavan = running, paavan = on feet) running around, (kamaavan) committing (koor/koorr) falsehoods; (audh) life of (tan = body) the human being (jaaree = burnt) is wasted (karat) doing (bidh-i) things like (ih) this.

(Karam dharam) prescribed rituals, (sanjam) control of senses, (such) baths (neyma) daily practices; (sagal) all (bidh-i) methods (haaree = taken away) are forgotten (sang-i = in company) because of succumbing to (chanchal = playful) the enticing temptations.

 

ਪਸੁ ਪੰਖੀ ਬਿਰਖ ਅਸਥਾਵਰ ਬਹੁ ਬਿਧਿ ਜੋਨਿ ਭ੍ਰਮਿਓ ਅਤਿ ਭਾਰੀ ॥ ਖਿਨੁ ਪਲੁ ਚਸਾ ਨਾਮੁ ਨਹੀ ਸਿਮਰਿਓ ਦੀਨਾ ਨਾਥ ਪ੍ਰਾਨਪਤਿ ਸਾਰੀ ॥

Pas pankẖī birakẖ asthāvar baho biḏẖ jon bẖarmi▫o aṯ bẖārī.  Kẖin pal cẖasā nām nahī simri▫o ḏīnā nāth parānpaṯ sārī.

 

(Pas-u/pasoo) animals, (pankhee) birds (birakh) trees, (asthaavar = stationary) mountains; because of transgressions one (bhramio) wanders in (jon-i) life forms of such (bah-u) numerous (bidh-i) types which is (at-i) very (bhaaree = heavy) hard.

S/he does not (simrio) remember/obey (naam-u) Divine commands of (praanpat-i = master of life) the Creator who is (naath = master) benefactor of (deen) the poor of saaree) the whole world, even for (khin pal-u chasaa – small time measures) a bit.

 

ਖਾਨ ਪਾਨ ਮੀਠ ਰਸ ਭੋਜਨ ਅੰਤ ਕੀ ਬਾਰ ਹੋਤ ਕਤ ਖਾਰੀ ॥ ਨਾਨਕ ਸੰਤ ਚਰਨ ਸੰਗਿ ਉਧਰੇ ਹੋਰਿ ਮਾਇਆ ਮਗਨ ਚਲੇ ਸਭਿ ਡਾਰੀ ॥੬॥

Kẖān pān mīṯẖ ras bẖojan anṯ kī bār hoṯ kaṯ kẖārī.  Nānak sanṯ cẖaran sang uḏẖre hor mā▫i▫ā magan cẖale sabẖ dārī. ||6||

 

She indulges in (khan paan) consumes (ras) delicious (bhojan) food items, but these (hot = happen, kat = how?) cannot be (khaaree/kharree) be carried at (ant) end (baaree) time, i.e. they are left behind.

Says fifth Nanak: Those (sang-i) in company of (charan) feet, i.e. those who follow teachings, of (sant) the guru to obey God, they (udhrey = rise above) get across the world ocean to God, carrying the credit with them; (hor-i) others remain (magan) engrossed in (maaiaa) the world-play (ddaaree = drop) leave (sabh-i) everything behind and (chaley) depart – they have to face consequences of deeds . 6.

 

ਬ੍ਰਹਮਾਦਿਕ ਸਿਵ ਛੰਦ ਮੁਨੀਸੁਰ ਰਸਕਿ ਰਸਕਿ ਠਾਕੁਰ ਗੁਨ ਗਾਵਤ ॥ ਇੰਦ੍ਰ ਮੁਨਿੰਦ੍ਰ ਖੋਜਤੇ ਗੋਰਖ ਧਰਣਿ ਗਗਨ ਆਵਤ ਫੁਨਿ ਧਾਵਤ ॥

Barahmāḏik siv cẖẖanḏ munīsur rasak rasak ṯẖākur gun gāvaṯ.  Inḏar muninḏar kẖojṯe gorakẖ ḏẖaraṇ gagan āvaṯ fun ḏẖāvaṯ.

 

(Brahmaadik) from Brahma and other gods like (siv) Shiva, (chhand) Vedas and (muneesar) great sages (rasik rasik) relishing to (gaavat = sing) praise (gun) virtues of (tthaakur) the Master.

 (Indr) Indra, (muni’nndr) Vishnu and Gorakh (aavat) come and (phun-i) then (dhaavat) run, i.e. keep moving between (dharan-i) the earth and (gagan) sky (khojat) searching for God.

 

ਸਿਧ ਮਨੁਖ੍ਯ੍ਯ ਦੇਵ ਅਰੁ ਦਾਨਵ ਇਕੁ ਤਿਲੁ ਤਾ ਕੋ ਮਰਮੁ ਨ ਪਾਵਤ ॥ ਪ੍ਰਿਅ ਪ੍ਰਭ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮ ਰਸ ਭਗਤੀ ਹਰਿ ਜਨ ਤਾ ਕੈ ਦਰਸਿ ਸਮਾਵਤ ॥

Siḏẖ manukẖ▫y ḏev ar ḏānav ik ṯil ṯā ko maram na pāvaṯ.  Pari▫a parabẖ parīṯ parem ras bẖagṯī har jan ṯā kai ḏaras samāvaṯ.

 

(Sidh) accomplished Yogis, (manukhya) human beings, (dev) gods and (daanav) demons do not (paavat) obtain (ik-u) one (til-u = sesame seed) bit of (maram) mystery/vision (ko) of (ta = that) God.

(Jan) devotees of (har-i) the Almighty apply themselves to (bhagtee = devotion) obedience of (pria) the beloved (prabh) Almighty with (preet-i) with love and (ras) joy; they (samaavat) remain absorbed (daras-i) vision (kai) of (ta = that) the Almighty within.

 

ਤਿਸਹਿ ਤਿਆਗਿ ਆਨ ਕਉ ਜਾਚਹਿ ਮੁਖ ਦੰਤ ਰਸਨ ਸਗਲ ਘਸਿ ਜਾਵਤ ॥ ਰੇ ਮਨ ਮੂੜ ਸਿਮਰਿ ਸੁਖਦਾਤਾ ਨਾਨਕ ਦਾਸ ਤੁਝਹਿ ਸਮਝਾਵਤ ॥੭॥

Ŧisėh ṯi▫āg ān ka▫o jācẖėh mukẖ ḏanṯ rasan sagal gẖas jāvaṯ.  Re man mūṛ simar sukẖ▫ḏāṯa Nānak ḏās ṯujẖėh samjẖāvaṯ. ||7||

 

Those who (tiaag-i) forsake (tisah-i = that) the Almighty (jaachah-i) entreat (kau) to (aan) others, their (mukh) mouths, (rasan) tongues; (sagal) all their faculties (ghas-i jaavat = wear off) are used in vain.

(Rey) o (moorr) silly (man = mind) human being, (simar-i) remember/obey the Almighty (sukhdaataa = giver of comforts) the source of solace, (daas) humble fifth Nanak (samjhaavat) counsels (tujhah-i) you. 7.

 

ਮਾਇਆ ਰੰਗ ਬਿਰੰਗ ਕਰਤ ਭ੍ਰਮ ਮੋਹ ਕੈ ਕੂਪਿ ਗੁਬਾਰਿ ਪਰਿਓ ਹੈ ॥ ਏਤਾ ਗਬੁ ਅਕਾਸਿ ਨ ਮਾਵਤ ਬਿਸਟਾ ਅਸ੍ਤ ਕ੍ਰਿਮਿ ਉਦਰੁ ਭਰਿਓ ਹੈ ॥

Mā▫i▫ā rang birang karaṯ bẖaram moh kai kūp gubār pari▫o hai.  Ėṯā gab akās na māvaṯ bistā asṯ kiram uḏar bẖari▫o hai.

 

(Maaiaa) temptations of the world-play (karat = make) create (rang birang = different colors) in numerous types (kai) of (bhram) delusion/straying and (moh) attachments/entanglements and one (pario hai) falls (gubaar-i) in the dark (koop) well, i.e. remains oblivious/ignorant of Divine commands.

S/he has (eyta) so much (gab/garab) pride as cannot (maavat) be contained (akaas-i) under the sky; but forgets that his/her (udar-u = belly) body, is (bhario hai) is filled with (bisttaa) feces, (ast) bones and (krim-i) worms, i.e. that is all one is.

 

ਦਹ ਦਿਸ ਧਾਇ ਮਹਾ ਬਿਖਿਆ ਕਉ ਪਰ ਧਨ ਛੀਨਿ ਅਗਿਆਨ ਹਰਿਓ ਹੈ ॥ ਜੋਬਨ ਬੀਤਿ ਜਰਾ ਰੋਗਿ ਗ੍ਰਸਿਓ ਜਮਦੂਤਨ ਡੰਨੁ ਮਿਰਤੁ ਮਰਿਓ ਹੈ ॥

Ḏah ḏis ḏẖā▫e mahā bikẖi▫ā ka▫o par ḏẖan cẖẖīn agi▫ān hari▫o hai.  Joban bīṯ jarā rog garsi▫o jamḏūṯan dann miraṯ mari▫o hai.

 

S/he (dhaaey) runs (dah = ten, dis = directions) all over, and even (chheen-i = snatches) appropriates (par) others’ (dhan) wealth (kau) for (maha) big (bikhiaa) poison, i.e. to satisfy desires; his/her mind (hario hai) has been abducted by (agiaan) ignorance –lack of awareness of Naam.

His/her (joban) youth (beet-i) passes, is (grasio = caught) afflicted (rog-i) by ailments of (jaraa) old age, (mario hai) dies (mirat-u) physical death and the soul has to bear (dda’nn-u) punishment (jamdootan) by agent of Divine justice.

 

ਅਨਿਕ ਜੋਨਿ ਸੰਕਟ ਨਰਕ ਭੁੰਚਤ ਸਾਸਨ ਦੂਖ ਗਰਤਿ ਗਰਿਓ ਹੈ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਉਧਰਹਿ ਸੇ ਨਾਨਕ ਕਰਿ ਕਿਰਪਾ ਸੰਤੁ ਆਪਿ ਕਰਿਓ ਹੈ ॥੮॥

Anik jon sankat narak bẖuʼncẖaṯ sāsan ḏūkẖ garaṯ gari▫o hai.  Parem bẖagaṯ uḏẖrahi se Nānak kar kirpā sanṯ āp kari▫o hai. ||8||

 

The punishment is that the soul (bhunchat) suffers (sankatt) distress of (narak) the hell of going through (anik) numerous (jon-i) life forms; the soul (gario/galio = melts) decays (gart-i) in the pit of (dookh) pain and (saasan) eyed by the Jam/Divine justice.

Those whom the Almighty (aap-i) IT-self (kar-i kirpa) kindly (kario) makes (sant-u) saint/devotees, (sey) they (udhrah-i) rise above the desires by (preym) loving (bhagat-i) devotion to the Almighty, says fifth Nanak. 8.

 

ਗੁਣ ਸਮੂਹ ਫਲ ਸਗਲ ਮਨੋਰਥ ਪੂਰਨ ਹੋਈ ਆਸ ਹਮਾਰੀ ॥ ਅਉਖਧ ਮੰਤ੍ਰ ਤੰਤ੍ਰ ਪਰ ਦੁਖ ਹਰ ਸਰਬ ਰੋਗ ਖੰਡਣ ਗੁਣਕਾਰੀ ॥

Guṇ samūh fal sagal manorath pūran ho▫ī ās hamārī.  A▫ukẖaḏẖ manṯar ṯanṯar par ḏukẖ har sarab rog kẖandaṇ guṇkārī.

As a result of praising and emulating (gun) Divine virtues (phal = fruit) fulfilment of (samooh) all (manorath) aspirations, and (sagal) all (hamaaree) my (aas) wishes have been (pooran) fulfilled.

People take (aukhadh) medicines, employ (mantr) mantras, (tantr) spells (par har) to be free of (dukh) distress; but Naam is most (gunkaaree) effective in (khanddan = destroying) being rid of (sarab) all (rog) maladies – and vices.

 

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ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਮਤਸਰ ਤ੍ਰਿਸਨਾ ਬਿਨਸਿ ਜਾਹਿ ਹਰਿ ਨਾਮੁ ਉਚਾਰੀ ॥ ਇਸਨਾਨ ਦਾਨ ਤਾਪਨ ਸੁਚਿ ਕਿਰਿਆ ਚਰਣ ਕਮਲ ਹਿਰਦੈ ਪ੍ਰਭ ਧਾਰੀ ॥

Kām kroḏẖ maḏ maṯsar ṯarisnā binas jāhi har nām ucẖārī. Isnān ḏān ṯāpan sucẖ kiri▫ā cẖaraṇ kamal hirḏai parabẖ ḏẖārī.

 

(Kaam) lust, (krodh) anger, (mad = intoxication) vanity, (matsar) jealousy and (trisna) craving (binas-i jaah-i = are destroyed) end (uchaaree) uttering and paying attention Naam of (har-i) the Almighty.

People practice (isnaan) baths, (daan) charities, (taapan) austerities, (such-i = purification, kiriaa = procedure) penances; but I (dhaaree) keep (kamal) lotus (charan) feet of, i.e. pay attention to commands of (prabh) the Almighty.

 

ਸਾਜਨ ਮੀਤ ਸਖਾ ਹਰਿ ਬੰਧਪ ਜੀਅ ਧਾਨ ਪ੍ਰਭ ਪ੍ਰਾਨ ਅਧਾਰੀ ॥ ਓਟ ਗਹੀ ਸੁਆਮੀ ਸਮਰਥਹ ਨਾਨਕ ਦਾਸ ਸਦਾ ਬਲਿਹਾਰੀ ॥੯॥

Sājan mīṯ sakẖā har banḏẖap jī▫a ḏẖān parabẖ parān aḏẖārī.  Ot gahī su▫āmī samarthėh Nānak ḏās saḏā balihārī. ||9||

 

(Har-i) the Almighty is my (saajan, meet) friend, (sakhaa) companion and (bandhap) relative, and (adhaaree) the mainstay of (praan = breaths) life.

I have (gahee) taken (ott) protection (samrathah) of the Omnipotent (suaami) Master, whom (daas) servant fifth Nanak (sadaa) ever (balihaaree = is sacrifice) adores. 9.

                  

ਆਵਧ ਕਟਿਓ ਨ ਜਾਤ ਪ੍ਰੇਮ ਰਸ ਚਰਨ ਕਮਲ ਸੰਗਿ ॥ ਦਾਵਨਿ ਬੰਧਿਓ ਨ ਜਾਤ ਬਿਧੇ ਮਨ ਦਰਸ ਮਗਿ ॥

Āvaḏẖ kati▫o na jāṯ parem ras cẖaran kamal sang.  Ḏāvan banḏẖi▫o na jāṯ biḏẖe man ḏaras mag.

 

(Ras = taste) the experience of (preym) love (sang-i) with (kamal) lotus (charan) feet of the Almighty (naa jaat) cannot (kattio) be cut by (aavadh) weapons, i.e. the body may be destroyed but not love for the Master.

Those whose (man) minds are (bidhey = pierced) long for the Almighty (naa jaat) cannot be (badhio = tied, daavan-i = rope) held back by temptations from going (mag-i/maarag) on path to obtain (daras) vision of the Almighty.

 

ਪਾਵਕ ਜਰਿਓ ਨ ਜਾਤ ਰਹਿਓ ਜਨ ਧੂਰਿ ਲਗਿ ॥ ਨੀਰੁ ਨ ਸਾਕਸਿ ਬੋਰਿ ਚਲਹਿ ਹਰਿ ਪੰਥਿ ਪਗਿ ॥ ਨਾਨਕ ਰੋਗ ਦੋਖ ਅਘ ਮੋਹ ਛਿਦੇ ਹਰਿ ਨਾਮ ਖਗਿ ॥੧॥੧੦॥

Pāvak jari▫o na jāṯ rahi▫o jan ḏẖūr lag.  Nīr na sākas bor cẖalėh har panth pag.  Nānak rog ḏokẖ agẖ moh cẖẖiḏe har nām kẖag. ||1||10||

 

Those who (lag-i) apply (dhoor-i) dust of the feet of (jan) devotees of God (na jaat) cannot (jario) be burnt by (paavak) fire, i.e. the fire of craving/jealousy does not affect those who follow the example of God’s devotees.

(Neer-u) water (na saakas-i) cannot (bor-i) drown those whose (pag-i) feet (challah-i) walk (panth-i) on the path told by (har-i) God, i.e. attachments to the world-play cannot affect them.

(Rog = maladies) vices, (dokh) faults, (agh) sins and (moh) worldly attachments are (chhidey = pierced) cut with (khag) the weapon of Naam of the Almighty, says fifth Nanak. 1. 10.

 

ਉਦਮੁ ਕਰਿ ਲਾਗੇ ਬਹੁ ਭਾਤੀ ਬਿਚਰਹਿ ਅਨਿਕ ਸਾਸਤ੍ਰ ਬਹੁ ਖਟੂਆ ॥ ਭਸਮ ਲਗਾਇ ਤੀਰਥ ਬਹੁ ਭ੍ਰਮਤੇ ਸੂਖਮ ਦੇਹ ਬੰਧਹਿ ਬਹੁ ਜਟੂਆ ॥

Uḏam kar lāge baho bẖāṯī bicẖrahi anik sāsṯar baho kẖatū▫ā.  Bẖasam lagā▫e ṯirath baho bẖaramṯe sūkẖam ḏeh banḏẖėh baho jatū▫ā.

 

People (laagey) engage in (kar-i) making (udam-u) efforts of (bah-u) many (bhaatee) types to find God; some (bichrah-i) read and reflect on (anik) many scriptures and (khattooaa) the six Shastras (bahu) a lot. (The six Shastras are Samkhya, Yog, Niaaey, Vaisheyshik, Meemaamsa and Vedanta).

Some (lagaaey) apply (bhasam) ash to the body; some (bhramtey = wandering) visit (bahu) numerous (teerath) places of pilgrimage, some engage in austerities and make their (deyh) body (sookham = small) lose weight, some (bandhah-i) tie (bahu) big knots of (jattooaa) matted hair on the head.

 

ਬਿਨੁ ਹਰਿ ਭਜਨ ਸਗਲ ਦੁਖ ਪਾਵਤ ਜਿਉ ਪ੍ਰੇਮ ਬਢਾਇ ਸੂਤ ਕੇ ਹਟੂਆ ॥ ਪੂਜਾ ਚਕ੍ਰ ਕਰਤ ਸੋਮਪਾਕਾ ਅਨਿਕ ਭਾਂਤਿ ਥਾਟਹਿ ਕਰਿ ਥਟੂਆ ॥੨॥੧੧॥੨੦॥

Bin har bẖajan sagal ḏukẖ pāvaṯ ji▫o parem badẖā▫e sūṯ ke hatū▫ā.   Pūjā cẖakar karaṯ sompākā anik bẖāʼnṯ thātėh kar thatū▫ā. ||2||11||20||

 

They only keep doing these things, (jiau) like the spider makes (hattooaa) web of (soot) threads (baddhaaey) with increasing (preym) love and gets entangled in it; they (sagal) all only (paavat) suffer (dukh) pain (bin-) without (bhajan) remembering/obeying (har-i) the Almighty.

Some (karat = do) perform (pooja) worship – by offering flowers, burning incense, making (chakr) signs on the body, (sompaaka – som/swayam = self, paakaa = cooking) eating self-cooked food as sign of purity, and (tthaattah-i) adopt (bahu) many other (thattooaa) ways – they keep doing these but cannot find God. 2. 11. 20.