SGGS pp 1394-1396, Svaeeay Mehley Teejey Key, 10-22 of 22.

 

Note: The previous nine Svaeeay are by Kal Sahaar; the next five are by Jaalap.

 

ਚਰਣ ਤ ਪਰ ਸਕਯਥ ਚਰਣ ਗੁਰ ਅਮਰ ਪਵਲਿ ਰਯ ॥ ਹਥ ਤ ਪਰ ਸਕਯਥ ਹਥ ਲਗਹਿ ਗੁਰ ਅਮਰ ਪਯ ॥

Cẖaraṇ ṯa par sakyath cẖaraṇ gur amar paval ra▫y.  Hath ṯa par sakyath hath lagėh gur amar pa▫y.

 

(Charan) the feet are (par) well (sakyath) used if (charan) the feet (ray) move/walk on (paval) the path shown by (gur) Guru (amar) Amardas.

(Hath) hands are (par) well (sakyath) used if (hath) the hands (lagah-i) touch (pay) feet of, i.e. if one acts in obedience to, Guru Amardas.

 

ਜੀਹ ਤ ਪਰ ਸਕਯਥ ਜੀਹ ਗੁਰ ਅਮਰੁ ਭਣਿਜੈ ॥ ਨੈਣ ਤ ਪਰ ਸਕਯਥ ਨਯਣਿ ਗੁਰੁ ਅਮਰੁ ਪਿਖਿਜੈ ॥ ਸ੍ਰਵਣ ਤ ਪਰ ਸਕਯਥ ਸ੍ਰਵਣਿ ਗੁਰੁ ਅਮਰੁ ਸੁਣਿਜੈ ॥

Jīh ṯa par sakyath jīh gur amar bẖaṇijai.  Naiṇ ṯa par sakyath na▫yaṇ gur amar pikẖijai.  Sarvaṇ ṯa par sakyath sarvaṇ gur amar suṇijai.

 

(Jeeh) the tongue is well used if the tongue (bhanijai = utters) praises virtues of Guru Amardas – and one emulates them.

(Nain) the eyes are well (sakyath) use if (nayan-i) the eyes (pikhijai) see example of Guru Amardas – and one follows him.

(Sravan) the ears are well used if (sravan-i) the ears (sunijai) listen to instructions of Guru Amardas – and one follows him.

 

ਸਕਯਥੁ ਸੁ ਹੀਉ ਜਿਤੁ ਹੀਅ ਬਸੈ ਗੁਰ ਅਮਰਦਾਸੁ ਨਿਜ ਜਗਤ ਪਿਤ ॥ ਸਕਯਥੁ ਸੁ ਸਿਰੁ ਜਾਲਪੁ ਭਣੈ ਜੁ ਸਿਰੁ ਨਿਵੈ ਗੁਰ ਅਮਰ ਨਿਤ ॥੧॥੧੦॥

Sakyath so hī▫o jiṯ hī▫a basai gur Amarḏās nij jagaṯ piṯ.  Sakyath so sir jālap bẖaṇai jo sir nivai gur amar niṯ. ||1||10||

 

(S-u) that (heeo) mind is (par) really (sakyath) successful in finding the Almighty by (jit) which Guru Amardas (nij) himself the embodiment of the Almighty (pit) father of (jagat = world) all (basai) abides, i.e. is remembered and obeyed.

(Bhanai) says Jaalap: (Su) that (sir-u) head is (sakyath) is well used (j-u) which (sir-u) head (nit) ever (nivai) bows to, i.e. respects and obeys, Guru Amardas. 1. 10.

 

ਤਿ ਨਰ ਦੁਖ ਨਹ ਭੁਖ ਤਿ ਨਰ ਨਿਧਨ ਨਹੁ ਕਹੀਅਹਿ ॥ ਤਿ ਨਰ ਸੋਕੁ ਨਹੁ ਹੂਐ ਤਿ ਨਰ ਸੇ ਅੰਤੁ ਨ ਲਹੀਅਹਿ ॥

Ŧė nar ḏukẖ nah bẖukẖ ṯė nar niḏẖan nahu kahī▫ahi.   Ŧė nar sok nahu hu▫ai ṯė nar se anṯ na lahī▫ah.

 

(T-i) those (nar) persons have (nah) no (dukh) distress or (bhukh = hunger) craving; and (t-i) those persons are (nah-u) not (kaheeah-i) called (nidhan = bereft of money) poor.

(Sok-u) sorrow does not (hooai = happen) afflict those persons; and (ant-u = extent) worth of those persons cannot (laheeah-i) cannot be measured/estimated.

 

ਤਿ ਨਰ ਸੇਵ ਨਹੁ ਕਰਹਿ ਤਿ ਨਰ ਸਯ ਸਹਸ ਸਮਪਹਿ ॥ ਤਿ ਨਰ ਦੁਲੀਚੈ ਬਹਹਿ ਤਿ ਨਰ ਉਥਪਿ ਬਿਥਪਹਿ ॥

Ŧė nar sev nahu karahi ṯė nar sa▫y sahas sampėh.   Ŧė nar ḏulīcẖai bahėh ṯė nar uthap bithpahi.

 

(T-i) those (nar) persons (karah-i) do (nah-u) not (seyv) serve others for money; instead such (nar) persons (sampah-i) give to (say) hundreds and (sahas) thousands.

Those persons (bahah-i) sit (duleechai) on carpets, i.e. live in comfort/peace; they have the authority/status to (uthap-i) uninstall or (bithaph-i) install, i.e. layoff or employ others.

 

ਸੁਖ ਲਹਹਿ ਤਿ ਨਰ ਸੰਸਾਰ ਮਹਿ ਅਭੈ ਪਟੁ ਰਿਪ ਮਧਿ ਤਿਹ ॥ ਸਕਯਥ ਤਿ ਨਰ ਜਾਲਪੁ ਭਣੈ ਗੁਰ ਅਮਰਦਾਸੁ ਸੁਪ੍ਰਸੰਨੁ ਜਿਹ ॥੨॥੧੧॥

Sukẖ lahėh ṯė nar sansār mėh abẖai pat rip maḏẖ ṯih.   Sakyath ṯė nar jālap bẖaṇai gur Amarḏās suparsan jih. ||2||11||

 

(T-i) those (nar) persons (lahah-i = take) experience peace (mah-i) in (sansaar = world) life; (tih) they wear (patt) silk clothes, are (abhai) fearless, i.e. by obedience to Naam, while being (madh-i) amongst (rip = enemies) temptations of the world.

(T-i) such (nar) persons with (jih) whom Guru Amardas is (suprasa’nn) well pleased to guide, they are (sakyath) successful – in finding the Almighty -, (bhanai) says Jaalap, the bard. 2. 11.

 

ਤੈ ਪਢਿਅਉ ਇਕੁ ਮਨਿ ਧਰਿਅਉ ਇਕੁ ਕਰਿ ਇਕੁ ਪਛਾਣਿਓ ॥ ਨਯਣਿ ਬਯਣਿ ਮੁਹਿ ਇਕੁ ਇਕੁ ਦੁਹੁ ਠਾਂਇ ਨ ਜਾਣਿਓ ॥

Ŧai padẖi▫a▫o ik man dẖari▫a▫o ik kar ik pacẖẖāṇi▫o.  Na▫yaṇ ba▫yaṇ muhi ik ik ḏuhu ṯẖāʼn▫e na jāṇi▫o.

 

Guru Amardas, (tai) you (paddhiau) read, i.e. make yourself aware of Naam of (ik-u) one Almighty, (dhario) keep (ik-u) one Naam (man-i) in mind, and (pachhaanio) recognize (ik-u) the One Almighty, (kar-i) as (ik-u) the lone Master.

You see (ik-u) the One Almighty (nayan-i) by the eyes and praise the One (bayan-i) in speech by (muh-i) by the mouth; you do not (jaanio) know/recognize (duhu= two) a second (tthaa’ney = place) master than (ik-u) the One.

 

ਸੁਪਨਿ ਇਕੁ ਪਰਤਖਿ ਇਕੁ ਇਕਸ ਮਹਿ ਲੀਣਉ ॥ ਤੀਸ ਇਕੁ ਅਰੁ ਪੰਜਿ ਸਿਧੁ ਪੈਤੀਸ ਨ ਖੀਣਉ ॥

Supan ik parṯakẖ ik ikas mėh līṇa▫o.  Ŧīs ik ar panj siḏẖ paiṯīs na kẖīṇa▫o.

 

You see (ik-u) the One (supan-i) in dream and (ik-u) the One (partakh-i) by direct experience; you remain (leenau) absorbed (mah-i) in (ikas) the One Almighty.

You are absorbed in (ik-u = one) the Almighty (tees) thirty days of the month, see the physical creation of (panj-i) five elements – earth, water, air, fire/energy and space – as (sidh-u) as manifestation of the Creator;(ar-u) and see (paitees) thirty five letters of the vernacular alphabet praising (na not, kheenau = destroyed) the Eternal. (Note: Like Guru Nanak, Guru Amardas also wrote Pattee likhee = wrote on the tablet, using the letters of the alphabet to praise the Almighty).

 

ਇਕਹੁ ਜਿ ਲਾਖੁ ਲਖਹੁ ਅਲਖੁ ਹੈ ਇਕੁ ਇਕੁ ਕਰਿ ਵਰਨਿਅਉ ॥ ਗੁਰ ਅਮਰਦਾਸ ਜਾਲਪੁ ਭਣੈ ਤੂ ਇਕੁ ਲੋੜਹਿ ਇਕੁ ਮੰਨਿਅਉ ॥੩॥੧੨॥

Ikahu jė lākẖ lakẖahu alakẖ hai ik ik kar varni▫a▫o. Gur Amarḏās jālap bẖaṇai ṯū ik loṛėh ik manni▫a▫o. ||3||12||

 

The Almighty (j-i) whose (ikahu) One existence (lakhah-u) is seen (lakh-u) a lakh, (hai) is (alakh-u) indescribable, but you (varniau = told) described (kar-i) showing IT in (ik-u ik-u = each one) every form.

O Guru Amardas, (too) you (lorrah-i = seek) look to the One and (mannio) have faith in/obey (ik-u) the One Almighty, (bhanai) says Jaalap. 3. 12.

 

ਜਿ ਮਤਿ ਗਹੀ ਜੈਦੇਵਿ ਜਿ ਮਤਿ ਨਾਮੈ ਸੰਮਾਣੀ ॥ ਜਿ ਮਤਿ ਤ੍ਰਿਲੋਚਨ ਚਿਤਿ ਭਗਤ ਕੰਬੀਰਹਿ ਜਾਣੀ ॥

Jė maṯ gahī Jaiḏev jė maṯ nāmai sammāṇī.   Jė maṯ Ŧrilocẖan cẖiṯ bẖagaṯ kambīrėh jāṇī.

 

(Mat-i) the faith (j-i) which the devotee Jaidev (gahee) held and which faith (sammaanee) was contained in mind of the devotee (naamai) Namdev.

The faith which was (chit-i) in mind of the devotee Trilochan, (bhagat) the devotee (kambeerah-i) Kabir also (jaanee = knew) held.

 

ਰੁਕਮਾਂਗਦ ਕਰਤੂਤਿ ਰਾਮੁ ਜੰਪਹੁ ਨਿਤ ਭਾਈ ॥ ਅੰਮਰੀਕਿ ਪ੍ਰਹਲਾਦਿ ਸਰਣਿ ਗੋਬਿੰਦ ਗਤਿ ਪਾਈ ॥

Rukmāʼngaḏ karṯūṯ rām jampahu niṯ bẖā▫ī.   Ammrīk parahlāḏ saraṇ gobinḏ gaṯ pā▫ī.

 

The faith by which of the king Rukmaand (kartoot-i = actions) practiced and asked others to (nit) ever (jampahau) remember/obey the Almighty, o (bhaee) brethren.

The devotees Amreek and Prahilad had the same faith and placed themselves (saran-i = sanctuary) care and obedience of (gobind = master of the world) the Almighty and (paaee) obtained (gat-i) emancipation.

 

ਤੈ ਲੋਭੁ ਕ੍ਰੋਧੁ ਤ੍ਰਿਸਨਾ ਤਜੀ ਸੁ ਮਤਿ ਜਲ੍ਯ੍ਯ ਜਾਣੀ ਜੁਗਤਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਨਿਜ ਭਗਤੁ ਹੈ ਦੇਖਿ ਦਰਸੁ ਪਾਵਉ ਮੁਕਤਿ ॥੪॥੧੩॥

Ŧai lobẖ kroḏẖ ṯarisnā ṯajī so maṯ jal▫y jāṇī jugaṯ.   Gur Amarḏās nij bẖagaṯ hai ḏekẖ ḏaras pāva▫o mukaṯ. ||4||13||

 

(Tai) you (jaanee = known) understood (jugat-i) the method of living by (su) that (mat-i) faith, (tajee) gave up (lobh-u) greed, (krodh-u) anger (trisna) craving, says (jalh) Jaalap.

Guru Amardas is (bhagat) the devotee of (nij = self) the Almighty; (deykh-i) seeing his (daras = sight) example and following him, I (paavau) obtain (mukat-i) emancipation from temptations – Jaalap says. 4.13.

 

ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਪੁਹਮਿ ਪਾਤਿਕ ਬਿਨਾਸਹਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਸਿਧ ਸਾਧਿਕ ਆਸਾਸਹਿ ॥

Gur Amarḏās parsī▫ai puham pāṯik bināsėh.  Gur Amarḏās parsī▫ai siḏẖ sāḏẖik āsāsėh.

 

(Parseeai) by seeing and following the example of (gur-u) guru Amardas, (paatik) wrongdoings (puham-i = of the world) of life (binaasah-i = destroyed) are given up.

(Sidh) Yogis and (saadhik) seekers, i.e. those seeking Divine vision, (aasaasah-i) yearn to (parseeai) see/follow the example of Guru Amardas.

 

ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਧਿਆਨੁ ਲਹੀਐ ਪਉ ਮੁਕਿਹਿ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਪਰਸੀਐ ਅਭਉ ਲਭੈ ਗਉ ਚੁਕਿਹਿ ॥

Gur Amarḏās parsī▫ai ḏẖi▫ān lahī▫ai pa▫o mukihi.  Gur Amarḏās parsī▫ai abẖa▫o labẖai ga▫o cẖukihi.

 

By seeing and following the example of Guru Amardas, one (laheeai) attains (dhiaan-u) focus on living by Naam/Divine virtues and commandments, and (pau) falling into vices – and hence being in cycles of births and deaths, (mukah-i) ends. 

By seeing and following the example of Guru Amardas, one (labhai) finds (abhau = fearless) the Almighty and (gau = going) wandering in cycles of births and deaths (chukih-i) ends.

 

Page 1395

 

ਇਕੁ ਬਿੰਨਿ ਦੁਗਣ ਜੁ ਤਉ ਰਹੈ ਜਾ ਸੁਮੰਤ੍ਰਿ ਮਾਨਵਹਿ ਲਹਿ ॥ ਜਾਲਪਾ ਪਦਾਰਥ ਇਤੜੇ ਗੁਰ ਅਮਰਦਾਸਿ ਡਿਠੈ ਮਿਲਹਿ ॥੫॥੧੪॥

Ik binn ḏugaṇ jo ṯa▫o rahai jā sumanṯar mānvahi lėh.  Jālpā paḏārath iṯ▫ṛe gur Amarḏās diṯẖai milėh. ||5||14||

 

(Bi’nn-i = without) not obeying (ik-u) the One Almighty thinking of (dugan = second) other idea, (j-u) which keeps one in cycles of births and deaths, (rahai) stops only (tau) then, (ja) when (maanvah-i) the person (lah-i) receives (sumantr-i) good mantra, i.e. guidance of the guru.

(Itrrey) all these (padaarath = substances) traits are (milah-i) obtained (dditthai) by seeing and following the example of Guru Amardas. 5. 14.

 

Note: After the five Swayey by Jaalap above, the next tree are by the Bhatt Keerat.

 

ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ਸੁ ਦ੍ਰਿੜੁ ਨਾਨਕਿ ਸੰਗ੍ਰਹਿਅਉ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਲਹਣਾ ਪ੍ਰਗਟਿ ਤਾਸੁ ਚਰਣਹ ਲਿਵ ਰਹਿਅਉ ॥

Sacẖ nām karṯār so ḏariṛ Nānak sangar▫hi▫a▫o.  Ŧā ṯe angaḏ lahṇā pargat ṯās cẖarṇah liv rahi▫a▫o.

 

Guru (nanak-i) Nanak (sangrahio) well imbibed, and (sudrirr-u) developed firm commitment to, (sach-u = true) the ever applicable (naam-u) Naam/virtues and commandments of (kartaar-u) the Creator.

(Tey) from (ta = that) him Lahnaa (pragatt-i) manifested as Guru Angad who (rahio) maintained (liv) focus (charnah) on feet/teachings of (taas-u = that) Guru Nanak.

 

ਤਿਤੁ ਕੁਲਿ ਗੁਰ ਅਮਰਦਾਸੁ ਆਸਾ ਨਿਵਾਸੁ ਤਾਸੁ ਗੁਣ ਕਵਣ ਵਖਾਣਉ ॥ ਜੋ ਗੁਣ ਅਲਖ ਅਗੰਮ ਤਿਨਹ ਗੁਣ ਅੰਤੁ ਨ ਜਾਣਉ ॥

Ŧiṯ kul gur Amarḏās āsā nivās ṯās guṇ kavaṇ vakẖāṇa▫o.  Jo guṇ alakẖ agamm ṯinah guṇ anṯ na jāṇa▫o.

 

In (tit-u) that (kul-i) lineage came Guru Amardas (nivaas-u = abode) the source of (aasaa = hope) fulfilling wishes; (kavan) what all (gun) virtues of (taas-u) his can I (vakhaanau) narrate.

He has the same (gun) virtues as of (alakh = without signs) the Formless and (agamm) beyond reach/comprehension Almighty, and I do not (jaanau) know (ant-u = limit) the count (tinah) of those (gun) virtues.

 

ਬੋਹਿਥਉ ਬਿਧਾਤੈ ਨਿਰਮਯੌ ਸਭ ਸੰਗਤਿ ਕੁਲ ਉਧਰਣ ॥ ਗੁਰ ਅਮਰਦਾਸ ਕੀਰਤੁ ਕਹੈ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਤੁਅ ਪਾ ਸਰਣ ॥੧॥੧੫॥

Bohitha▫o biḏẖāṯai niramyou sabẖ sangaṯ kul uḏẖraṇ.  Gur Amarḏās kīraṯ kahai ṯarāhi ṯarāhi ṯu▫a pā saraṇ. ||1||15||

 

(Bidhaatai) the Creator (nimayo) has made teachings of the guru (bohithau) the ship for (sabh) the whole (sangat-i = congregation) the faithful for (kul = lineage) generations.

(Kahai) says Keerat: Guru Amardas, (traah-i traah-i) I am in deep agony and need urgent help; I place myself (pa) in (tu-a) your (saran = sanctuary) care, please save me from temptations of the world. 1.15.

 

ਆਪਿ ਨਰਾਇਣੁ ਕਲਾ ਧਾਰਿ ਜਗ ਮਹਿ ਪਰਵਰਿਯਉ ॥ ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਜੋਤਿ ਜਗ ਮੰਡਲਿ ਕਰਿਯਉ ॥

Āp narā▫iṇ kalā ḏẖār jag mėh parvari▫ya▫o.  Nirankār ākār joṯ jag mandal kari▫ya▫o.

 

(Naraain-u) the Almighty (aap-i) IT-self (kalaa dhaar-i) used IT’s powers and (parvariyau) took physical form (mah) in (jag) the world – as Guru.

(Nirankaar-i) the Formless Almighty taking (aakaar-u) form of the Guru (jot-i = light, kariyau = mde) lit up (jag manddal-i) the world region, i.e. made people aware of Naam/Divine virtues and commands through the guru’s teachings.

 

ਜਹ ਕਹ ਤਹ ਭਰਪੂਰੁ ਸਬਦੁ ਦੀਪਕਿ ਦੀਪਾਯਉ ॥ ਜਿਹ ਸਿਖਹ ਸੰਗ੍ਰਹਿਓ ਤਤੁ ਹਰਿ ਚਰਣ ਮਿਲਾਯਉ ॥

Jah kah ṯah bẖarpūr sabaḏ ḏīpak ḏīpā▫ya▫o.  Jih sikẖah sangarahi▫o ṯaṯ har cẖaraṇ milā▫ya▫o.

 

(Sabad-u = word) the guru’s teachings acting (daapak-i) as lamp (deepaayau) have lit up human minds to realize that the Almighty is (bharpoor-u = filling) present (jah kah) wherever one looks.

(Sikhah) the Sikhs/disciples (jih) who (sangrahio) well imbibed the guru’s teachings, are (tat-u) quickly (miliaayau) led to (charan = feet) presence of (har-i) the Almighty.

 

ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰ੍ਯ੍ਯਿਉ ਅੰਗਦ ਲਹਣੇ ਸੰਗਿ ਹੁਅ ॥ ਗੁਰ ਅਮਰਦਾਸ ਤਾਰਣ ਤਰਣ ਜਨਮ ਜਨਮ ਪਾ ਸਰਣਿ ਤੁਅ ॥੨॥੧੬॥

Nānak kul nimmal avṯar▫yi▫o angaḏ lahṇe sang hu▫a.  Gur Amarḏās ṯāraṇ ṯaraṇ janam janam pā saraṇ ṯu▫a. ||2||16||

 

(Hua) by being (sang-i) in company (lahney) of Lahna who became Guru Angad, O Guru Amardas, you became (taran) the ship (taaran) to ferry people across the world-ocean; may I be (pa) under (tua) your (saran-i = sanctuary) guidance in (janam janam) birth after birth. 2. 16.

 

ਜਪੁ ਤਪੁ ਸਤੁ ਸੰਤੋਖੁ ਪਿਖਿ ਦਰਸਨੁ ਗੁਰ ਸਿਖਹ ॥ ਸਰਣਿ ਪਰਹਿ ਤੇ ਉਬਰਹਿ ਛੋਡਿ ਜਮ ਪੁਰ ਕੀ ਲਿਖਹ ॥

Jap ṯap saṯ sanṯokẖ pikẖ ḏarsan gur sikẖah.  Saraṇ parėh ṯe ubrahi cẖẖod jam pur kī likẖah.

 

(Sikhah) Sikhs/disciples of (gur) the guru feel (santokh-u = contentment) satisfied to (darsan-u = sight) see and follow example of the guru rather than do (japu) recite mantras, practice (tapu) austerities or (sat-u) give charity as means to find God.

Those who (parah-i) place themselves (saran-i = sanctuary) in care and obedience of the guru, (tey) they (ubrah-i) rise above temptations and hence are not liable to (likhah = writing) being placed under (pur = town) jurisdiction of (jam) agent of Divine justice – who does not let erring souls to reach the Almighty.

 

ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥ ਗੁਰੁ ਗਉਹਰੁ ਦਰੀਆਉ ਪਲਕ ਡੁਬੰਤ੍ਯ੍ਯਹ ਤਾਰੈ ॥

Bẖagaṯ bẖā▫e bẖarpūr riḏai ucẖrai karṯārai.   Gur ga▫uhar ḏarī▫ā▫o palak dubaʼnṯ▫yah ṯārai.

 

Guru Amardas is (bharpoor-u) filled with (bhaaey) loving (bhagat-i) devotion to the Almighty in (ridai) mind; he (uchrai = utters) praises virtues (kartaarai) of the Creator.

(Gur-u) the guru is (gauhar) is deep in virtues like a deep (dareeau) river; following his example (palak) momentarily (taarai = ferries) saves those (ddubantyah) drowning, i.e. enables to overcome the world-ocean of temptations and get to the Almighty.

 

ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰ੍ਯ੍ਯਿਉ ਗੁਣ ਕਰਤਾਰੈ ਉਚਰੈ ॥ ਗੁਰੁ ਅਮਰਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਅਉ ਤਿਨ੍ਹ੍ਹ ਦੁਖੁ ਦਰਿਦ੍ਰੁ ਪਰਹਰਿ ਪਰੈ ॥੩॥੧੭॥

Nānak kul nimmal avṯar▫yi▫o guṇ karṯārai ucẖrai.  Gur Amarḏās jinĥ sevi▫a▫o ṯinĥ ḏukẖ ḏariḏar parhar parai. ||3||17||

 

Guru Amardas (avtariyau) took birth, i.e. is in (ni’nmal/nirmal) the pristine (kul-i) lineage of Guru Nanak – who taught to look only to the Almighty; he (uchrai = utters) praises virtues (kartaarai) of the Creator.

(Jinh) those who (seyviau = serve) obey Guru Amardas, (tinh) their (daridr-u = poverty) being ignorant of virtues and hence (dukh-u) pangs of separation from the Almighty (parhar-i) is driven (parai) away, i.e. ends. 3. 17.

 

ਚਿਤਿ ਚਿਤਵਉ ਅਰਦਾਸਿ ਕਹਉ ਪਰੁ ਕਹਿ ਭਿ ਨ ਸਕਉ ॥ ਸਰਬ ਚਿੰਤ ਤੁਝੁ ਪਾਸਿ ਸਾਧਸੰਗਤਿ ਹਉ ਤਕਉ ॥

Cẖiṯ cẖiṯva▫o arḏās kaha▫o par kahi bẖė na saka▫o.  Sarab cẖinṯ ṯujẖ pās sāḏẖsangaṯ ha▫o ṯaka▫o.

 

I (chitvau) think (chit-i) in mind to (kahahu = say) make (asdaas-i) supplication to the Almighty, (par-u) but (na sakau) cannot (bh-i) even (kah-i) say, i.e. ask for anything.

For I realize that (sarab) all (chint = worries) cares are (paas-i) with (tujh-u) You, O Almighty; (hau) I (takau) see/learn this (sadhsangat-i) in holy congregation – where Divine virtues and commands are recounted and learnt to practice.

 

ਤੇਰੈ ਹੁਕਮਿ ਪਵੈ ਨੀਸਾਣੁ ਤਉ ਕਰਉ ਸਾਹਿਬ ਕੀ ਸੇਵਾ ॥ ਜਬ ਗੁਰੁ ਦੇਖੈ ਸੁਭ ਦਿਸਟਿ ਨਾਮੁ ਕਰਤਾ ਮੁਖਿ ਮੇਵਾ ॥

Ŧerai hukam pavai nīsāṇ ṯa▫o kara▫o sāhib kī sevā.  Jab gur ḏekẖai subẖ ḏisat nām karṯā mukẖ mevā.

 

O Almighty when (neesaan) a mark (pavai) made (teyrai) with Your (hukam-i) orders, i.e. when You bestow grace, (tau) then I (karau = do, seyva = service) remain in obedience of You (sahib) the Master.

(Jab) when (gur-u) the guru (karai) casts (subh) auspicious (distt-i/dristt-i) sight, i.e. is kind to guide, then I receive (meyva = fruit) gift of (naam-u) Naam (karta) the Creator (mukh-i) in mouth, i.e. I recount and practice Divine/virtues and commands.

 

ਅਗਮ ਅਲਖ ਕਾਰਣ ਪੁਰਖ ਜੋ ਫੁਰਮਾਵਹਿ ਸੋ ਕਹਉ ॥ ਗੁਰ ਅਮਰਦਾਸ ਕਾਰਣ ਕਰਣ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੪॥੧੮॥

Agam alakẖ kāraṇ purakẖ jo furmāvėh so kaha▫o.  Gur Amarḏās kāraṇ karaṇ jiv ṯū rakẖėh ṯiv raha▫o. ||4||18||

 

I (kahau) say (jo) what (agam) the unreachable/incomprehensible (alakh = without sign) Formless (purakh) all-pervasive Almighty (phurmaavah-i) commands.

O Guru Amardas, You are the embodiment of the Almighty (karan) maker of (kaaran) cause, i.e. the Creator; I (rahau) live (tiv) that way (jiv) as (too) you (rakhah-i) keep, i.e. I act by your guidance. 4. 18.

 

Note: The next two swayey are by the bard Bhikhaa.

 

ਭਿਖੇ ਕੇ ॥ ਗੁਰੁ ਗਿਆਨੁ ਅਰੁ ਧਿਆਨੁ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਵੈ ॥ ਸਚਿ ਸਚੁ ਜਾਣੀਐ ਇਕ ਚਿਤਹਿ ਲਿਵ ਲਾਵੈ ॥

Bẖikẖe ke.   Gur gi▫ān ar ḏẖi▫ān ṯaṯ si▫o ṯaṯ milāvai.  Sacẖ sacẖ jāṇī▫ai ik cẖiṯėh liv lāvai.

 

Swayey (key) of (bhikhey) Bhikhaa. Paying (dhiaan-u) attention to (giaan-u) awareness imparted by the guru, (milaavai) merges (tat) the soul (sio) with (tat-u) the Supreme Spirit.

(Sach-u) the Eternal is (jaaneeai = known) found within (sach-i = by truth) by truthful conduct; this happens when one (laavai) fixes (ik) single (chitah) minded (liv) attention – by dispelling other ideas from the mind.

 

ਕਾਮ ਕ੍ਰੋਧ ਵਸਿ ਕਰੈ ਪਵਣੁ ਉਡੰਤ ਨ ਧਾਵੈ ॥ ਨਿਰੰਕਾਰ ਕੈ ਵਸੈ ਦੇਸਿ ਹੁਕਮੁ ਬੁਝਿ ਬੀਚਾਰੁ ਪਾਵੈ ॥

Kām kroḏẖ vas karai pavaṇ udanṯ na ḏẖāvai.  Nirankār kai vasai ḏes hukam bujẖ bīcẖār pāvai.

 

One then (karai = makes) brings (kaam) desires and (krodh) anger, and does not let (pavan = air) the wavering mind (uddant) fly and (dhaavai) wander, i.e. steadfastly maintains focus on Naam/Divine virtues and commandments.

S/he (vasai) lives (deys-i) in the country, i.e. in obedience, of (nirankaar) the Formless Almighty; and (paavai) obtains (beechaar-u) understanding of his/her duties (bujh-i) by understanding (hukam-u) Divine commandments.

 

ਕਲਿ ਮਾਹਿ ਰੂਪੁ ਕਰਤਾ ਪੁਰਖੁ ਸੋ ਜਾਣੈ ਜਿਨਿ ਕਿਛੁ ਕੀਅਉ ॥ ਗੁਰੁ ਮਿਲ੍ਯ੍ਯਿਉ ਸੋਇ ਭਿਖਾ ਕਹੈ ਸਹਜ ਰੰਗਿ ਦਰਸਨੁ ਦੀਅਉ ॥੧॥੧੯॥

Kal māhi rūp karṯā purakẖ so jāṇai jin kicẖẖ kī▫a▫o.  Gur mili▫ya▫o so▫e bẖikẖā kahai sahj rang ḏarsan ḏī▫a▫o. ||1||19||

 

One (jin-i) who (keeaa) makes something (so) that person (jaanai) knows about its functions; (maah-i) in this age of (kal-i/Kaliyug) age of conflicts, Guru Amardas is (roop-u) the embodiment of (purakh-u) the all-pervasive (karta) Creator, and hence knows the ways of the world.

(Kahai) says Bhikhaa, the bard: One who (miliyau) meets (gur-u) Guru Amardas, meets (soey = that) the Almighty; Almighty within (sahj) steadfastly and (rang-i) lovingly (deeo) gives (darsan-u) vision of IT when in company of Guru. 1. 19.

 

ਰਹਿਓ ਸੰਤ ਹਉ ਟੋਲਿ ਸਾਧ ਬਹੁਤੇਰੇ ਡਿਠੇ ॥ ਸੰਨਿਆਸੀ ਤਪਸੀਅਹ ਮੁਖਹੁ ਏ ਪੰਡਿਤ ਮਿਠੇ ॥

Rahi▫o sanṯ ha▫o tol sāḏẖ bahuṯere diṯẖe.   Sani▫āsī ṯapsī▫ah mukẖahu e pandiṯ miṯẖe.

 

I (rahio) have (ttol-i) been searching for (sant = saints) true devotees of God and (ditthey) saw (bahuterey) plenty of (saadh) saints.

As also (saniaasee) ascetics, (tapseeah) practitioners of austerities and (ey) also (mitthey) sweet (mukhahu = from mouth) talking Pundits.

 

ਬਰਸੁ ਏਕੁ ਹਉ ਫਿਰਿਓ ਕਿਨੈ ਨਹੁ ਪਰਚਉ ਲਾਯਉ ॥ ਕਹਤਿਅਹ ਕਹਤੀ ਸੁਣੀ ਰਹਤ ਕੋ ਖੁਸੀ ਨ ਆਯਉ ॥

Baras ek ha▫o firi▫o kinai nahu parcẖa▫o lā▫ya▫o.   Kėhṯi▫ah kahṯī suṇī rahaṯ ko kẖusī na ā▫ya▫o.

 

(Hau) I (phirio) wandered for (eyk-u) a (baras-u) year but (laayau = put, parchau = acquaintance) found (kinai = any, nahu = not) none – who practices what s/he preaches.

I (sunee) a heard (kahtiah) words of (kahtee = saying) preaching, but seeing their (raht) practices did not (aaiaio = bring, khusee = happiness) please.

 

Page 1396

 

 

ਹਰਿ ਨਾਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਤਿਨ੍ਹ੍ਹ ਕੇ ਗੁਣ ਹਉ ਕਿਆ ਕਹਉ ॥ ਗੁਰੁ ਦਯਿ ਮਿਲਾਯਉ ਭਿਖਿਆ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੨॥੨੦॥

Har nām cẖẖod ḏūjai lage ṯinĥ ke guṇ ha▫o ki▫ā kaha▫o. Gur ḏa▫yi milā▫ya▫o bẖikẖi▫ā jiv ṯū rakẖėh ṯiv raha▫o. ||2||20||

 

(Kiaa) what can (hau) I (kahahau) say about (gun) traits (key) of (tinh) those who (chhod-i) forsake living by Naam/virtues and commands of (har-i) the Almighty, i.e. less said the better about them.

O (gur-u) Guru Amardas, (dayy-i) the Almighty (milaayau = caused to meet) led me to you, I (rahau) live that way (jiv) as (too) you (rakhah-i) keep, i.e. I act by your guidance. 2. 20.

 

Note: The next Swayya is by the bard Salh. It describes how to subdue vices.

 

ਪਹਿਰਿ ਸਮਾਧਿ ਸਨਾਹੁ ਗਿਆਨਿ ਹੈ ਆਸਣਿ ਚੜਿਅਉ ॥ ਧ੍ਰੰਮ ਧਨਖੁ ਕਰ ਗਹਿਓ ਭਗਤ ਸੀਲਹ ਸਰਿ ਲੜਿਅਉ ॥

Pahir samāḏẖ sanāhu gi▫ān hai āsaṇ cẖaṛi▫a▫o.  Ḏẖaramm ḏẖanakẖ kar gahi▫o bẖagaṯ sīlah sar laṛi▫a▫o.

 

(Pahir-i) wearing (sanaah-u) the armor (samaadh-i = deep attention) of keeping other ideas out, you (charriau) mount (aasan-i = on seat) the saddle of (hai) the horse (giaan-i) of awareness of Naam.

You (gahio) hold (dhanakh-u) bow (dhramm) righteousness in (kar) hand and (larriau) fight/launch (sar-i) the arrow of (bhagat) devotion and (seelah) good conduct.

 

ਭੈ ਨਿਰਭਉ ਹਰਿ ਅਟਲੁ ਮਨਿ ਸਬਦਿ ਗੁਰ ਨੇਜਾ ਗਡਿਓ ॥ ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਪਤੁ ਪੰਚ ਦੂਤ ਬਿਖੰਡਿਓ ॥

Bẖai nirbẖa▫o har atal man sabaḏ gur nejā gadi▫o.  Kām kroḏẖ lobẖ moh apaṯ pancẖ ḏūṯ bikẖandi▫o.

 

Obedience to (sabad-i = of word) commands of (nirbhau = fearless – answerable to none) the highest (attal-u = inevitable) Eternal (har-i) Almighty Master is (neyjaa) the spear you (gaddio) pierce into the vices which makes you (nirbhau = fearless) free of their (bhai) fear, i.e. obedience to Naam/Divine commandments makes one immune to temptations.

You have thus (bikhanddio = destroyed) subdued (panch) the five (doot = messengers of evil) vices of (kaam) lust, (krodh) anger, (lobh) greed, (moh) worldly attachments and (apat-u = self-importance) vanity – which are impediments to finding the Almighty.

 

ਭਲਉ ਭੂਹਾਲੁ ਤੇਜੋ ਤਨਾ ਨ੍ਰਿਪਤਿ ਨਾਥੁ ਨਾਨਕ ਬਰਿ ॥ ਗੁਰ ਅਮਰਦਾਸ ਸਚੁ ਸਲ੍ਯ੍ਯ ਭਣਿ ਤੈ ਦਲੁ ਜਿਤਉ ਇਵ ਜੁਧੁ ਕਰਿ ॥੧॥੨੧॥

Bẖala▫o bẖūhāl ṯejo ṯanā nripṯ nāth Nānak bar.  Gur Amarḏās sacẖ sal▫y bẖaṇ ṯai ḏal jiṯa▫o iv juḏẖ kar. ||1||21||

 

O Guru Amardas, (tanaa) the son (teyjo) Tej Bhan, you are (bhoohaal-u/bhoopaal = sustainer of the earth) king/sublime in (bhalau) the Bhalaa clan, attaining the high status (naath-u) the master of (nripat-i) kings, i.e. the guru, with (bar-i = boon) blessings of Guru Nanak.

(Bhan-i) says the bard Salh: Guru Ramdas, by (iv) thus (kar-i) waging (judh-u) war, (tai) you have (sach-u) truly (jitau = won) defeated (dal) the army/horde of temptations, i.e. you lead a pristine life. 1. 21.

 

Note: The next Svaeeaa is by the bard Bhal.

 

ਘਨਹਰ ਬੂੰਦ ਬਸੁਅ ਰੋਮਾਵਲਿ ਕੁਸਮ ਬਸੰਤ ਗਨੰਤ ਨ ਆਵੈ ॥ ਰਵਿ ਸਸਿ ਕਿਰਣਿ ਉਦਰੁ ਸਾਗਰ ਕੋ ਗੰਗ ਤਰੰਗ ਅੰਤੁ ਕੋ ਪਾਵੈ ॥

Gẖanhar būnḏ basu▫a romāval kusam basanṯ gananṯ na āvai.  Rav sas kiraṇ uḏar sāgar ko gang ṯarang anṯ ko pāvai.

 

The way (boond) drops of (ghanhar) rain, (romaaval-i) vegetation on (basua/basudha) earth and (kusam) flowers in (basant) spring are (na aavai = not possible) beyond (ganant) count.

And like (ko = who?) no one can (paavai) find/know (ant-u) limit/count of (kiran-i) rays (rav-i) of the sun and (sas-i) moon, or (udar-u) stomach (ko) of, i.e. the quantity of water in, (saagar) oceans or (tarang) waves in (gang) river Ganga, i.e. rivers.

 

ਰੁਦ੍ਰ ਧਿਆਨ ਗਿਆਨ ਸਤਿਗੁਰ ਕੇ ਕਬਿ ਜਨ ਭਲ੍ਯ੍ਯ ਉਨਹ ਜੋੁ ਗਾਵੈ ॥ ਭਲੇ ਅਮਰਦਾਸ ਗੁਣ ਤੇਰੇ ਤੇਰੀ ਉਪਮਾ ਤੋਹਿ ਬਨਿ ਆਵੈ ॥੧॥੨੨॥

Ruḏr ḏẖi▫ān gi▫ān saṯgur ke kab jan bẖal▫y unah jo gāvai.  Bẖale Amarḏās guṇ ṯere ṯerī upmā ṯohi ban āvai. ||1||22||

 

Says (jan) humble (kab-i/kavee = poet) bard Bhal: One (j-u) who, with (dhiaan) steadfast contemplation like of (rudr) Shiva, (gaavai = sings) focuses on (giaan = knowledge) teachings, of you, (satigur) true guru, s/he understand (teyrey) your (gun) virtues.

S/he says that (teyrey) your (upma) praise (ban-i aavai) befits (toh-i) only you, i.e. there is none like you, o (bhaley) Bhalaa Gur Amardas. 1. 22.

 

 

 

 

SGGS pp 1392-1394 Svaeeay Mehley Teejey Key, 1- 9 of 22

 

ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ ੩                ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sava▫ī▫e mahle ṯīje ke 3   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Svaeeay) verses in praise (key) of (teejey) the third (mahaley) Guru.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸੋਈ ਪੁਰਖੁ ਸਿਵਰਿ ਸਾਚਾ ਜਾ ਕਾ ਇਕੁ ਨਾਮੁ ਅਛਲੁ ਸੰਸਾਰੇ ॥ ਜਿਨਿ ਭਗਤ ਭਵਜਲ ਤਾਰੇ ਸਿਮਰਹੁ ਸੋਈ ਨਾਮੁ ਪਰਧਾਨੁ ॥ ਤਿਤੁ ਨਾਮਿ ਰਸਿਕੁ ਨਾਨਕੁ ਲਹਣਾ ਥਪਿਓ ਜੇਨ ਸ੍ਰਬ ਸਿਧੀ ॥

So▫ī purakẖ sivar sācẖā jā kā ik nām acẖẖal sansāre.  Jin bẖagaṯ bẖavjal ṯāre simrahu so▫ī nām parḏẖān.  Ŧiṯ nām rasik Nānak lahṇā thapi▫o jen sarab siḏẖī.

 

(Sivar-i/simar) remember/obey (soee = that one) the One (purakh-u) Supreme Being (saachaa) Eternal Almighty, obedience to (ja ka) whose Naam (ik-u) alone enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world.

(Simrah-u) remember/obey (pardhaan = leader) sublime Naam/virtues and commandments of (soee = that one) the Almighty, (jin-i) which (taarey) ferries across (bhavjal) the world ocean all those (bhagat = devotees) those who live by Naam, i.e. enables to overcome temptations of the world.

Guru Nanak (rasik = lover) enjoyed the practice (naam-i) of Naam; he ensured commitment to Naam as test before he (thapio) installed Lahna as Guru Angad (jeyn/jin) who obtained (srab) all (sidhee) powers – capabilities of the true guru.

 

ਕਵਿ ਜਨ ਕਲ੍ਯ੍ਯ ਸਬੁਧੀ ਕੀਰਤਿ ਜਨ ਅਮਰਦਾਸ ਬਿਸ੍ਤਰੀਯਾ ॥

Kav jan kal▫y sabuḏẖī kīraṯ jan Amarḏās bisṯrī▫yā.

 

Similarly because of living by Naam, Guru Angad’s (jan = servant) devotee Amardas became the guru and his (sabudhee = good intellect) wisdom and (keerat-i) glory (bistareeya) spread all over, says (jan) humble (kav-i) poet/bard (kalh) Kal Sahaar.

 

ਕੀਰਤਿ ਰਵਿ ਕਿਰਣਿ ਪ੍ਰਗਟਿ ਸੰਸਾਰਹ ਸਾਖ ਤਰੋਵਰ ਮਵਲਸਰਾ ॥ ਉਤਰਿ ਦਖਿਣਹਿ ਪੁਬਿ ਅਰੁ ਪਸ੍ਚਮਿ ਜੈ ਜੈ ਕਾਰੁ ਜਪੰਥਿ ਨਰਾ ॥

Kīraṯ rav kiraṇ pargat sansārah sākẖ ṯarovar mavalsarā.  Uṯar ḏakẖ▫ṇahi pub ar pascẖam jai jai kār japanth narā.

 

(Keerat-i) glory of Guru Amardas (pragatt-i= manifested) spread (sansaarah) in the world like (kiran-i) rays (rav-i) of the sun or fragrance of flowers on (saakh) branches of the Mavalsar (tarovar) tree.

(Naraa) people (utar-i) in the north, (dakhanah-i) south, (pub-i/poorab) east and (pascham-i) west, i.e. everywhere, (japanth-i = remember) sing (jai jai kaar) glory of Guru Amardas.

 

Page 1393

 

ਹਰਿ ਨਾਮੁ ਰਸਨਿ ਗੁਰਮੁਖਿ ਬਰਦਾਯਉ ਉਲਟਿ ਗੰਗ ਪਸ੍ਚਮਿ ਧਰੀਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੧॥

Har nām rasan gurmukẖ barāḏ▫ya▫o ulat gang pascẖam ḏẖarī▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||1||

 

Guru Nanak (bardaaiyau) imparted awareness of Naam of (har-i) the Almighty with his (rasan-i) tongue as (gurmukh-i) the guru’s teaching to Guru Angad; he caused (gang) the river Ganga – which flows from west to east – (dhareea) to flow (ultt-i) backwards (pashchim-i) to the west, i.e. taught to give up the then current rituals and revert to remember and obey Naam/Divine virtues and commands.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 1.

 

ਸਿਮਰਹਿ ਸੋਈ ਨਾਮੁ ਜਖ੍ਯ੍ਯ ਅਰੁ ਕਿੰਨਰ ਸਾਧਿਕ ਸਿਧ ਸਮਾਧਿ ਹਰਾ ॥ ਸਿਮਰਹਿ ਨਖ੍ਯ੍ਯਤ੍ਰ ਅਵਰ ਧ੍ਰੂ ਮੰਡਲ ਨਾਰਦਾਦਿ ਪ੍ਰਹਲਾਦਿ ਵਰਾ ॥

Simrahi so▫ī nām jakẖ▫y ar kinnar sāḏẖik siḏẖ samāḏẖ harā.  Simrahi nakẖ▫yaṯar avar ḏẖarū mandal nārḏāḏ parahlāḏ varā.

 

Jakhya (ar-u) and Kinnar, the associates of the gods, (saadhik) seekers and (sidh) saints, (samaadh-i) in deep meditation like (haraa) Shiva, (simrah-i) remember (soee) the same Naam, i.e. remember/obey God.

(Nakkhyatr) stars and (avar-u) other (manddal) galaxy of which (dhroo) the pole star is part of, (simrah-i) exist in obedience to Naam, i.e. cosmic laws; as do (varaa) great saints like, (naardaad-i) Naarada and Prahilaad.

 

ਸਸੀਅਰੁ ਅਰੁ ਸੂਰੁ ਨਾਮੁ ਉਲਾਸਹਿ ਸੈਲ ਲੋਅ ਜਿਨਿ ਉਧਰਿਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੨॥

Sasī▫ar ar sūr nām ulāsėh sail lo▫a jin uḏẖri▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||2||

 

(Saseear-u) the moon (ar-u) and (soor-u) the sun (ulaasah-i = zealously) meticulously obey Naam, i.e. ever function by the Cosmic laws, (jin-i) by obeying which (sail = rocks, lok = people) those loaded with vices are (udhar-i) saved.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 2.

 

ਸੋਈ ਨਾਮੁ ਸਿਵਰਿ ਨਵ ਨਾਥ ਨਿਰੰਜਨੁ ਸਿਵ ਸਨਕਾਦਿ ਸਮੁਧਰਿਆ ॥ ਚਵਰਾਸੀਹ ਸਿਧ ਬੁਧ ਜਿਤੁ ਰਾਤੇ ਅੰਬਰੀਕ ਭਵਜਲੁ ਤਰਿਆ ॥

So▫ī nām sivar nav nāth niranjan siv sankāḏ samuḏẖri▫ā.  Cẖavrāsīh siḏẖ buḏẖ jiṯ rāṯe ambrīk bẖavjal ṯari▫ā.

 

Followers of (nav) the nine (naath) Naath Yogis, (siv) Shiva, sages (sankaad-i) like Sanak (samudhriaa) were emancipated (sivar-i) by remembrance/obedience to (soee) the same (niranjan-u = unstained) pristine Naam.

(Raatey) imbued by (jit-u = which) the same Naam, (chavraaseeh) the eighty four types of (sidh) yogis, (budh) Buddha, and devotees like (ambreek) Amreek (tariaa= swam) got across (bhavjal-u) the world-ocean, i.e. overcame temptations in the world-play.

 

ਉਧਉ ਅਕ੍ਰੂਰੁ ਤਿਲੋਚਨੁ ਨਾਮਾ ਕਲਿ ਕਬੀਰ ਕਿਲਵਿਖ ਹਰਿਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੩॥

Uḏẖa▫o akrūr ṯilocẖan nāmā kal Kabīr kilvikẖ hari▫ā.  So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||3||

 

By following the same Naam the Kaliyug devotees Oodhau, Akroor, Tilochan/Trilochan, (naama) Namdev and Kabir (hariaa = took away) got rid of (kilvikh) transgressions.

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 3.

 

ਤਿਤੁ ਨਾਮਿ ਲਾਗਿ ਤੇਤੀਸ ਧਿਆਵਹਿ ਜਤੀ ਤਪੀਸੁਰ ਮਨਿ ਵਸਿਆ ॥ ਸੋਈ ਨਾਮੁ ਸਿਮਰਿ ਗੰਗੇਵ ਪਿਤਾਮਹ ਚਰਣ ਚਿਤ ਅੰਮ੍ਰਿਤ ਰਸਿਆ ॥

Ŧiṯ nām lāg ṯeṯīs ḏẖi▫āvahi jaṯī ṯapīsur man vasi▫ā.  So▫ī nām simar gangev piṯāmėh cẖaraṇ cẖiṯ amriṯ rasi▫ā.

 

(Teytees = thirty three) the thirty three crore gods of Hindu belief (dhiaavah-i) invoke the Almighty (laag-i = attached) keeping in mind (tit-u) that (naam-i) Naam/Divine virtues and commands; (jatee) the celibates, (tapeesur) great practitioners of austerities, all have Naam (vasiaa) abiding (man-i) in mind.

(Simar-i) by keeping in mind (sooee) the same Naam (amrit) nectar, i.e. love for, (charan = feet) obedience to the Almighty (rasiaa) permeated (chit) mind of Bhishama (gangeyv) son of Ganga, and (pitaamah) the grandfather – of both Kauravas and Pandavas of the Mahabharata.

 

ਤਿਤੁ ਨਾਮਿ ਗੁਰੂ ਗੰਭੀਰ ਗਰੂਅ ਮਤਿ ਸਤ ਕਰਿ ਸੰਗਤਿ ਉਧਰੀਆ ॥ ਸੋਈ ਨਾਮੁ ਅਛਲੁ ਭਗਤਹ ਭਵ ਤਾਰਣੁ ਅਮਰਦਾਸ ਗੁਰ ਕਉ ਫੁਰਿਆ ॥੪॥

Ŧiṯ nām gurū gambẖīr garū▫a maṯ saṯ kar sangaṯ uḏẖrī▫ā. So▫ī nām acẖẖal bẖagṯah bẖav ṯāraṇ Amarḏās gur ka▫o furi▫ā. ||4||

 

(Sangat-i) the holy congregation (udhreeaa) rises above temptation by (sat-i = true/inviolable, kar-i = accepting) obeying (garooaa = heavy) sublime (mat-i) counsel of (gambheer) profound Guru Amardas to follow (tit-u) that Naam.

 

(Soee) the same Naam which enables one (achhal-u = undeceivable) not to succumb to temptations (sansaarey) in the world, and acts as (taaran-u) ship to ferry across (bhav) the world-ocean to God, (phuriaa = came to mind) was received from Guru Angad and practiced by Guru Amardas. 4.

 

ਨਾਮ ਕਿਤਿ ਸੰਸਾਰਿ ਕਿਰਣਿ ਰਵਿ ਸੁਰਤਰ ਸਾਖਹ ॥ ਉਤਰਿ ਦਖਿਣਿ ਪੁਬਿ ਦੇਸਿ ਪਸ੍ਚਮਿ ਜਸੁ ਭਾਖਹ ॥

Nām kiṯ sansār kiraṇ rav surṯar sākẖah.  Uṯar ḏakẖiṇ pub ḏes pascẖam jas bẖākẖah.

 

(Kit-i/keerat-i) glory of Naam is spread (sansaar-i) in the world like (kiran-i) rays (rav-i) of the sun spread light and (saakhah) branches of (surtar = tree in heaven) the Maulsaree tree spread fragrance.

People in (deys-i = countries) places (utar-i) in the north, (dakhin-i) south, (pub-i/poorab-i) east and (paschim) south, i.e. everywhere (bhaakhah = utter) sing (jas-u) the eulogy of Naam, i.e. acknowledge the efficacy of living by Naam in obtaining peace.

 

ਜਨਮੁ ਤ ਇਹੁ ਸਕਯਥੁ ਜਿਤੁ ਨਾਮੁ ਹਰਿ ਰਿਦੈ ਨਿਵਾਸੈ ॥ ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬ ਛਿਅ ਦਰਸਨ ਆਸਾਸੈ ॥

Janam ṯa ih sakyath jiṯ nām har riḏai nivāsai.  Sur nar gaṇ ganḏẖarab cẖẖi▫a ḏarsan āsāsai.

 

(Ih-u) this (janam-u) human birth is (ta) then (sakyath-u) successful – in finding God – (jit-u) when one (nivaasai = abides) keeps (ridai) in mind Naam/virtues and commands of (har-i) the Almighty – as guide.

For which Naam (sur-i) gods, (nar) humans, (gandharb) singers of gods and those belonging to (chhia) six (darsan) philosophies – Yogis, Sanyasi, Jangam, Bodhi, Sreyvrrey, Bairaagi, all (aasaasai) yearn.

 

ਭਲਉ ਪ੍ਰਸਿਧੁ ਤੇਜੋ ਤਨੌ ਕਲ੍ਯ੍ਯ ਜੋੜਿ ਕਰ ਧ੍ਯ੍ਯਾਇਅਓ ॥ ਸੋਈ ਨਾਮੁ ਭਗਤ ਭਵਜਲ ਹਰਣੁ ਗੁਰ ਅਮਰਦਾਸ ਤੈ ਪਾਇਓ ॥੫॥

Bẖala▫o parsiḏẖ ṯejo ṯanou kal▫y joṛ kar ḏẖeā▫i▫o.  So▫ī nām bẖagaṯ bẖavjal haraṇ gur Amarḏās ṯai pā▫i▫o. ||5||

 

(Jorr-i) with folded (kar) hands (kalh) Kal Sahaar (dhhiaaiau) invokes (prasidh-u) the famous (tanou) son of (teyjo) Tejh Bhaan of (bhalau) Bhalaa clan and says,

O Guru Amardas, (tai) you (paaio) have obtained awareness of (soee) that Naam which (haran-u = takes away) frees (bhagat) the devotees from (bhavjal) the world-ocean, i.e. obviates rebirth. 5.

 

ਨਾਮੁ ਧਿਆਵਹਿ ਦੇਵ ਤੇਤੀਸ ਅਰੁ ਸਾਧਿਕ ਸਿਧ ਨਰ ਨਾਮਿ ਖੰਡ ਬ੍ਰਹਮੰਡ ਧਾਰੇ ॥ ਜਹ ਨਾਮੁ ਸਮਾਧਿਓ ਹਰਖੁ ਸੋਗੁ ਸਮ ਕਰਿ ਸਹਾਰੇ ॥

Nām ḏẖi▫āvahi ḏev ṯeṯīs ar sāḏẖik siḏẖ nar nām kẖand barahmand ḏẖāre.  Jah nām samāḏẖi▫o harakẖ sog sam kar sahāre.

 

(Teytees = thirty three) the thirty three crore (seyv) gods – of Hindu faith -, (saadhik) seekers (ar-u) and (sidh) yogis (dhiaavah-i) pay attention to Naam; (khandd) components and whole, of (brahmandd) universes (dhaarey = supported) exist in space according (naam-i) to Naam/cosmic laws.

(Jah) those who keep Naam (samaadhio = meditate) in mind, they (sahaarey) bear (harakh-u) joy and (sog-u) sorrow (kar-i = treat, sam = equal) alike.

 

ਨਾਮੁ ਸਿਰੋਮਣਿ ਸਰਬ ਮੈ ਭਗਤ ਰਹੇ ਲਿਵ ਧਾਰਿ ॥ ਸੋਈ ਨਾਮੁ ਪਦਾਰਥੁ ਅਮਰ ਗੁਰ ਤੁਸਿ ਦੀਓ ਕਰਤਾਰਿ ॥੬॥

Nām siromaṇ sarab mai bẖagaṯ rahe liv ḏẖār.  So▫ī nām paḏārath amar gur ṯus ḏī▫o karṯār. ||6||

 

Naam is (siroman-i) supreme (mai) amongst (sarab) all, on which (bhagat) the devotees (rahey) keep (liv) focus (dhaar-i) fixed – as means to find the Almighty.

(Kartaar-i) the Creator (tus-i) was pleased to (deeo) give awareness of (soee) that (padaarath-u = substance) valuable Naam to (gur) Guru (amar) Amardas. 6.

 

ਸਤਿ ਸੂਰਉ ਸੀਲਿ ਬਲਵੰਤੁ ਸਤ ਭਾਇ ਸੰਗਤਿ ਸਘਨ ਗਰੂਅ ਮਤਿ ਨਿਰਵੈਰਿ ਲੀਣਾ ॥ ਜਿਸੁ ਧੀਰਜੁ ਧੁਰਿ ਧਵਲੁ ਧੁਜਾ ਸੇਤਿ ਬੈਕੁੰਠ ਬੀਣਾ ॥

Saṯ sūra▫o sīl balvanṯ saṯ bẖā▫e sangaṯ sagẖan garū▫a maṯ nirvair līṇā.  Jis ḏẖīraj ḏẖur ḏẖaval ḏẖujā seṯ baikunṯẖ bīṇā.

 

Guru Amardas is (soorau = warrior) practitioner (sat-i) truthful living, (seel-i) of amiable disposition, (balvant) strong to resist temptations, (sat = true) sincere (bhaaey) nature, has (saghan = thick) large (sangat-i) congregation/following; he has (garooa) deep/profound (mat-i) understanding of ways of the Almighty, ever (leena) absorbed (nirvair-i = in free of antagonism) in the Almighty Master and is friend of all.

He is one (jis-u) who is (dheeraj-u = patience) happy with Divine will (dhur-i) from the beginning, displays (dhaval) white (dhujaa) flag, i.e. is embodiment of peace, and has (beena) constructed/become (seyt-i) bridge to (baikuntth = abode of Vishnu – metaphor for) the Almighty’s abode – over the ocean of temptations of the world -, i.e. leads to union with the Creator.

 

ਪਰਸਹਿ ਸੰਤ ਪਿਆਰੁ ਜਿਹ ਕਰਤਾਰਹ ਸੰਜੋਗੁ ॥ ਸਤਿਗੁਰੂ ਸੇਵਿ ਸੁਖੁ ਪਾਇਓ ਅਮਰਿ ਗੁਰਿ ਕੀਤਉ ਜੋਗੁ ॥੭॥

Parsėh sanṯ pi▫ār jih karṯārėh sanjog.  Saṯgurū sev sukẖ pā▫i▫o amar gur kīṯa▫o jog. ||7||

 

(Sant = saints) the seekers (piaar-u) lovingly come to (parsah-i) see the Guru (jih) who has (sanjog-u) association, i.e. who is one, (kartaarah) with the Creator, i.e. see him as embodiment of the Creator.

They (seyv-i = serve) obey (satiguru) the true guru, and (paaiao) obtain (sukh-u) peace; (gur-i) Guru (amar-i) Amardas (keetau) makes them (jog-u) capable – to find God and attain peace. 7.

 

ਨਾਮੁ ਨਾਵਣੁ ਨਾਮੁ ਰਸ ਖਾਣੁ ਅਰੁ ਭੋਜਨੁ ਨਾਮ ਰਸੁ ਸਦਾ ਚਾਯ ਮੁਖਿ ਮਿਸ੍ਟ ਬਾਣੀ ॥ ਧਨਿ ਸਤਿਗੁਰੁ ਸੇਵਿਓ ਜਿਸੁ ਪਸਾਇ ਗਤਿ ਅਗਮ ਜਾਣੀ ॥

Nām nāvaṇ nām ras kẖāṇ ar bẖojan nām ras saḏā cẖā▫y mukẖ mist baṇī.  Ḏẖan saṯgur sevi▫o jis pasā▫e gaṯ agam jāṇī.

 

Guru Amardas teaches that practice of Naam/Divine virtues (naavan = bath) the purifier; (ras= taste) love for Naam is (khaan-u) eating and love for Naam is (bhojan-u) food – sustenance/guide for the soul; (mistt) the sweet (baanee) words (mukh-i) from mouth of Guru Ramdas (sadaa) ever create (chaaey) fondness for Naam.

(Dhan-i) blessed are those who (seyviaa = serve) follow (satigur-u) the true guru Amardas, by (jis-u) whose (pasaaey) grace/guidance (gat-i) state of the otherwise (agam) comprehensible Almighty is (jaanee) known, i.e. one gets awareness of Naam of the Almighty, and Divine presence within and without.

 

ਕੁਲ ਸੰਬੂਹ ਸਮੁਧਰੇ ਪਾਯਉ ਨਾਮ ਨਿਵਾਸੁ ॥ ਸਕਯਥੁ ਜਨਮੁ ਕਲ੍ਯ੍ਯੁਚਰੈ ਗੁਰੁ ਪਰਸ੍ਯ੍ਯਿਉ ਅਮਰ ਪ੍ਰਗਾਸੁ ॥੮॥

Kul sambūh samuḏẖre pā▫ya▫o nām nivās.  Sakyath janam kal▫yucẖrai gur paras▫yi▫o amar pargās. ||8||

 

One who (paaeyo) attains (nivaas-u = abode) state of being absorbed in Naam, (sambooh) all his/her (kul) lineage (samudhrey – sam = well + udhrey = rise) gets a good name.

(Kalyuchrai – Kaly-u = Kal Sahaar + uchrai = says) Says Kal Sahaar: One who (parsiyo) sees – and follows the example of (pragaas-u) enlightened (gur-u) guru (amar) Amardas, his/her (janam-u) human birth (sakyath-u) is useful/successful – in finding the Creator. 8.

 

Page 1394

 

ਬਾਰਿਜੁ ਕਰਿ ਦਾਹਿਣੈ ਸਿਧਿ ਸਨਮੁਖ ਮੁਖੁ ਜੋਵੈ ॥ ਰਿਧਿ ਬਸੈ ਬਾਂਵਾਂਗਿ ਜੁ ਤੀਨਿ ਲੋਕਾਂਤਰ ਮੋਹੈ ॥

Bārij kar ḏāhiṇai siḏẖ sanmukẖ mukẖ jovai.  Riḏẖ basai bāʼnvāʼng jo ṯīn lokānṯar mohai.

 

Guru Amardas has (baarij-u) a lotus sign on (daahinai) the right (kar-i) hand, – indication of being renowned in palmistry -, i.e. the guru is so great that, (sidh-u) occult powers stand (sanmukh) in front and (jovai) look at (mukh-u) the face of Guru Amardas – asking what should be done.

(Ridh-u) powers to call wealth (j-u) which (mohai) charm creatures (teen-i = three, lokaantar = regions – land, water, space) the whole world, i.e. which everyone wishes to have, (basai) abide (baavaang-i) in the left hand of the Guru.

 

ਰਿਦੈ ਬਸੈ ਅਕਹੀਉ ਸੋਇ ਰਸੁ ਤਿਨ ਹੀ ਜਾਤਉ ॥ ਮੁਖਹੁ ਭਗਤਿ ਉਚਰੈ ਅਮਰੁ ਗੁਰੁ ਇਤੁ ਰੰਗਿ ਰਾਤਉ ॥

Riḏai basai ak▫hī▫o so▫e ras ṯin hī jāṯa▫o.  Mukẖahu bẖagaṯ ucẖrai amar gur iṯ rang rāṯa▫o.

 

(Akaheeau) the indescribable Almighty (basai) abides in his (ridai) mind; (tin = that, hi = alone) only Guru Amardas (jaatau) knows (ras-u = taste) experience/joy of (soey) that.

(Raatau) imbued with (it-u) this (rang-i) love, Guru Amardas (uchrai = utters) sings (bhagat-i = devotion) songs of praise (mukhahu) with the mouth.

 

ਮਸਤਕਿ ਨੀਸਾਣੁ ਸਚਉ ਕਰਮੁ ਕਲ੍ਯ੍ਯ ਜੋੜਿ ਕਰ ਧ੍ਯ੍ਯਾਇਅਉ ॥ ਪਰਸਿਅਉ ਗੁਰੂ ਸਤਿਗੁਰ ਤਿਲਕੁ ਸਰਬ ਇਛ ਤਿਨਿ ਪਾਇਅਉ ॥੯॥

Masṯak nīsāṇ sacẖa▫o karam kal▫y joṛ kar ḏẖeā▫i▫a▫o.  Parsi▫o gurū saṯgur ṯilak sarab icẖẖ ṯin pā▫i▫a▫o. ||9||

 

Gur Amardas has (neesaan-u) sign of (sachau = true) Divine (karam-u) grace (mastak-i) on the forehead; (kalya) Kal Sahaar (dhyaaeyo) invokes him (jorr-i) with folded (kar-i) hands.

One who (parsiau) sees and follows (tilak-u = frontal mark) the exalted (satigur) true guru, (tin-i) that person (paaiau) obtains fulfilment of (sarab) all (ichh) wishes, i.e. is at peace in life and finally finds the Almighty. 9.