SGGS pp 1408-1409, Svaeeay Mahley Panjvey Key, 13-21 of 21.

Note: The next seven Svaeeay are by the bard Mathura.

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥ ਤਾ ਤੇ ਅੰਗਦੁ ਭਯਉ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਯਉ ॥

Joṯ rūp har āp gurū Nānak kahā▫ya▫o.   Ŧā ṯe angaḏ bẖa▫ya▫o ṯaṯ si▫o ṯaṯ milā▫ya▫o.

(Har-i) the Almighty in (roop) the form of (jot-i) light/Divine Spirit (kahaayau) named (aap-i) IT-self Guru Nanak, the first Guru. Guru Angad (bhayau) became the guru (tey) from/after (ta = that) Guru Nanak, and one (tat) spirit (milaayau) merged in the second spirit, i.e. the same guru-spirit continued.

ਅੰਗਦਿ ਕਿਰਪਾ ਧਾਰਿ ਅਮਰੁ ਸਤਿਗੁਰੁ ਥਿਰੁ ਕੀਅਉ ॥ ਅਮਰਦਾਸਿ ਅਮਰਤੁ ਛਤ੍ਰੁ ਗੁਰ ਰਾਮਹਿ ਦੀਅਉ ॥

Angaḏ kirpā ḏẖār amar saṯgur thir kī▫a▫o.   Amarḏās amraṯ cẖẖaṯar gur rāmėh ḏī▫a▫o.

Guru (angad-i) Angad (dhaar-i = bestowed, kirpa = kindness) kindly passed on his spirit and (thir-u = stable, keeau = made) installed (amar) Amardas who received the same spirit.

Guru Amardas (deeau = gave) put (chhatr-u) the crown/title of (amart-u) immortality, the embodiment of the Almighty, to (gur) Guru (raamah-i) Ramdas, i.e. passed on the guru-spirit.

ਗੁਰ ਰਾਮਦਾਸ ਦਰਸਨੁ ਪਰਸਿ ਕਹਿ ਮਥੁਰਾ ਅੰਮ੍ਰਿਤ ਬਯਣ ॥ ਮੂਰਤਿ ਪੰਚ ਪ੍ਰਮਾਣ ਪੁਰਖੁ ਗੁਰੁ ਅਰਜੁਨੁ ਪਿਖਹੁ ਨਯਣ ॥੧॥

Gur Rāmḏās ḏarsan paras kahi mathurā amriṯ ba▫yaṇ.   Mūraṯ pancẖ parmāṇ purakẖ gur arjun pikẖahu na▫yaṇ.

||1||

The bard Mathura (kah-i) says these (amrit) sweet (bayan) words: (Paras-i = seeing, darsan = sight) seeing and following the example of Guru Ramdas Arjun became the fifth Guru; now (pikhahu) see with your (nayan) eyes (panch) the fifth (moorat-i) embodiment of the guru-spirit (parmaan-u = evidence) manifest as (purakh-u) person of Guru Arjun. 1.

ਸਤਿ ਰੂਪੁ ਸਤਿ ਨਾਮੁ ਸਤੁ ਸੰਤੋਖੁ ਧਰਿਓ ਉਰਿ ॥ ਆਦਿ ਪੁਰਖਿ ਪਰਤਖਿ ਲਿਖ੍ਯ੍ਯਉ ਅਛਰੁ ਮਸਤਕਿ ਧੁਰਿ ॥

Saṯ rūp saṯ nām saṯ sanṯokẖ ḏẖari▫o ur.   Āḏ purakẖ parṯakẖ likẖ▫ya▫o acẖẖar masṯak ḏẖur.

Guru Arjun (dhar-i) keeps (ur-i) in mind (sat-i = eternal, roop-u = form) the Almighty, (sat-i) the eternal (naam-u) Divine virtues and commands; he lives (sat-u) truthfully (santokh-u = contentment) happy with Divine will. It appears (aad-i primordial, purakh-i = person) the Almighty has (partakh-i = directly) personally (likyau) written this (achhar-u = word) blessing in his (mastak-i = forehead) destiny (dhur-i) at the source, i.e. before birth.

ਪ੍ਰਗਟ ਜੋਤਿ ਜਗਮਗੈ ਤੇਜੁ ਭੂਅ ਮੰਡਲਿ ਛਾਯਉ ॥ ਪਾਰਸੁ ਪਰਸਿ ਪਰਸੁ ਪਰਸਿ ਗੁਰਿ ਗੁਰੂ ਕਹਾਯਉ ॥

Pargat joṯ jagmagai ṯej bẖū▫a mandal cẖẖā▫ya▫o.   Pāras paras paras paras gur gurū kahā▫ya▫o.

Seeing Guru Arjun’s life is seeing (jot-i) Spirit of the Almighty (jagmagai = shines) manifested; his (teyj-u = grandeur) glory (chhaaio = covers) has spread over (bhoo manddal) the world.

It is believed that a base metal becomes gold (paras-i) by touch with a stone called Paaras; but (paras-i) touch/blessing of (paaaras) Paaras (gur-i) Guru Ramdas, his son Arjun (kahaayau) became the next guru.

ਭਨਿ ਮਥੁਰਾ ਮੂਰਤਿ ਸਦਾ ਥਿਰੁ ਲਾਇ ਚਿਤੁ ਸਨਮੁਖ ਰਹਹੁ ॥ ਕਲਜੁਗਿ ਜਹਾਜੁ ਅਰਜੁਨੁ ਗੁਰੂ ਸਗਲ ਸ੍ਰਿਸ੍ਟਿ ਲਗਿ ਬਿਤਰਹੁ ॥੨॥

Bẖan mathurā mūraṯ saḏā thir lā▫e cẖiṯ sanmukẖ rahhu.   Kaljug jahāj arjun gurū sagal sarisat lag biṯrahu. ||2||

(Bhan-i) says the bard Mathura: Guru Arjun is (moorat-i) embodiment of (sadaa = ever, thir-u = stable) the Eternal Almighty; (rahahu = remain, sanmukh = facing) listen to his teachings, (laaey) apply your (chit) mind, i.e. follow them.

Teachings of Guru Arjun are (jahaaj-u) the ship to get across the world-ocean, i.e. overcome temptations, (kalijug-i) in this age of conflicts/duality; o (sagal = all, sristt-i = universe) all people of the world, (lag-i) apply yourselves to his teachings and (bitrahu) get across/overcome temptations. 2

ਤਿਹ ਜਨ ਜਾਚਹੁ ਜਗਤ੍ਰ ਪਰ ਜਾਨੀਅਤੁ ਬਾਸੁਰ ਰਯਨਿ ਬਾਸੁ ਜਾ ਕੋ ਹਿਤੁ ਨਾਮ ਸਿਉ ॥ ਪਰਮ ਅਤੀਤੁ ਪਰਮੇਸੁਰ ਕੈ ਰੰਗਿ ਰੰਗ੍ਯ੍ਯੌ ਬਾਸਨਾ ਤੇ ਬਾਹਰਿ ਪੈ ਦੇਖੀਅਤੁ ਧਾਮ ਸਿਉ ॥

Ŧih jan jācẖahu jagṯar par jānī▫aṯ bāsur ra▫yan bās jā ko hiṯ nām si▫o.  Param aṯīṯ parmesur kai rang rang▫y▫ou bāsnā ṯe bāhar pai ḏekẖī▫aṯ ḏẖām si▫o.

(Jaachahu) seek company of (tih) those (jan) persons who (jaaneeat-u) are known (par) on (jagatr) the earth/world to have (baas-u) residence, and who have (hit-u) love (siau) with/practice Naam/Divine virtues and commands.

Who are (param) supremely/totally (ateet-u) unattached to the material world, (rangyou) imbued (rang-i) with love/obedience (kai) of (parmeysur) the Supreme Master, and are (baahar-i = outside) beyond reach of (baasna) desires; we should (pai) place ourselves in their company for (deykheeat-i) seeing them is (dhaam) pilgrimage, i.e. one is purified in the holy congregation.

ਅਪਰ ਪਰੰਪਰ ਪੁਰਖ ਸਿਉ ਪ੍ਰੇਮੁ ਲਾਗ੍ਯ੍ਯੌ ਬਿਨੁ ਭਗਵੰਤ ਰਸੁ ਨਾਹੀ ਅਉਰੈ ਕਾਮ ਸਿਉ ॥ ਮਥੁਰਾ ਕੋ ਪ੍ਰਭੁ ਸ੍ਰਬ ਮਯ ਅਰਜੁਨ ਗੁਰੁ ਭਗਤਿ ਕੈ ਹੇਤਿ ਪਾਇ ਰਹਿਓ ਮਿਲਿ ਰਾਮ ਸਿਉ ॥੩॥

Apar parampar purakẖ si▫o parem lāg▫y▫ou bin bẖagvanṯ ras nāhī a▫urai kām si▫o. Mathurā ko parabẖ sarab ma▫y arjun gur bẖagaṯ kai heṯ pā▫e rahi▫o mil rām si▫o. ||3||

They (laagyou) bear (preym-u) love (siau) with (apar = without far end, parampar = far and far) the Infinite (purakh) all-pervasive Almighty; they do not have (ras-u) taste/liking (bin-u) except to live by commands of (bhagvant) the Almighty, and have no (ras-u) taste (siau) for (aurai) anyone/any other (kaam) method.

(Prabh-u) the master of the bard Mathura, i.e. of all creation, is (srab maya) the all-pervasive Almighty; Guru Arjun (rahio) remains (paaey) at the feet, i.e. in obedience to the Almighty (heyt-i) for the sake (bhagat-i) devotion, i.e. obedience is devotion. 3.

Page 1409

ਅੰਤੁ ਨ ਪਾਵਤ ਦੇਵ ਸਬੈ ਮੁਨਿ ਇੰਦ੍ਰ ਮਹਾ ਸਿਵ ਜੋਗ ਕਰੀ ॥ ਫੁਨਿ ਬੇਦ ਬਿਰੰਚਿ ਬਿਚਾਰਿ ਰਹਿਓ ਹਰਿ ਜਾਪੁ ਨ ਛਾਡ੍ਯ੍ਯਿਉ ਏਕ ਘਰੀ ॥

Anṯ na pāvaṯ ḏev sabai mun inḏar mahā siv jog karī.  Fun beḏ birancẖ bicẖār rahi▫o har jāp na cẖẖādi▫ya▫o ek gẖarī.

(Sabai) all (deyv) gods, (mun-i) sages, and (indr) Indra who (kari = did, jog = effort for union) try to attain union with the Almighty, cannot (paavat) find (ant-u = limit) extent of virtues and powers of the Almighty.

(Phun-i) and (biranch-i) Brahma who (bichaar-i rahio) reflects on (beyd) the Vedas, and does not (chhaaddyao) leave (jaap-u) remembrance of (har-i) the Almighty, even for (eyk) one (ghari) short period – cannot find the Almighty.

ਮਥੁਰਾ ਜਨ ਕੋ ਪ੍ਰਭੁ ਦੀਨ ਦਯਾਲੁ ਹੈ ਸੰਗਤਿ ਸ੍ਰਿਸ੍ਟਿ ਨਿਹਾਲੁ ਕਰੀ ॥ ਰਾਮਦਾਸਿ ਗੁਰੂ ਜਗ ਤਾਰਨ ਕਉ ਗੁਰ ਜੋਤਿ ਅਰਜੁਨ ਮਾਹਿ ਧਰੀ ॥੪॥

Mathurā jan ko parabẖ ḏīn ḏa▫yāl hai sangaṯ sarisat nihāl karī.  Rāmḏās gurū jag ṯāran ka▫o gur joṯ arjun māhi ḏẖarī. ||4||

Says the bard Mathura: (Prabh-u) the Almighty (hai) is (dyaal-u) kind to (deen = poor) humble seekers, and (sristt-i) universe of (sangat-i) holy congregation, i.e. all true seekers are (nihaal-u = happy, kari = makes) made happy – with vision of the Almighty.

Guru (raamdaas-i) Ramdas (dhari = placed) put (jot-i = light) the guru-spirit (maah-i) in Arjun and made him the guru (kau) to (taaran) ferry (jag) the world-creatures across the world-ocean, i.e. overcome temptations and find the Almighty. 4.

ਜਗ ਅਉਰੁ ਨ ਯਾਹਿ ਮਹਾ ਤਮ ਮੈ ਅਵਤਾਰੁ ਉਜਾਗਰੁ ਆਨਿ ਕੀਅਉ ॥ ਤਿਨ ਕੇ ਦੁਖ ਕੋਟਿਕ ਦੂਰਿ ਗਏ ਮਥੁਰਾ ਜਿਨ੍ਹ੍ਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਅਉ ॥

Jag a▫or na yāhi mahā ṯam mai avṯār ujāgar ān kī▫a▫o.  Ŧin ke ḏukẖ kotik ḏūr ga▫e mathurā jinĥ amriṯ nām pī▫a▫o.

Creatures of (yaah-i) this (jag) world are (aur-u = more, na = not) no more (mai) in (maha = great, tam = darkness) ignorance, because (avtaar-u) manifestation of Guru Ajun; he (aan-i) came and (keeau = made, ujaagar = lit up) imparted awareness of Naam/Divine virtues and commands.

(Kottik) crores/all (dukh) pains (tin = them, key = of) of those (jinh) who (peeau) drink (amrit) the life-giving elixir, i.e. conduct themselves, by Naam/Divine virtues and commands, says Mathura.

ਇਹ ਪਧਤਿ ਤੇ ਮਤ ਚੂਕਹਿ ਰੇ ਮਨ ਭੇਦੁ ਬਿਭੇਦੁ ਨ ਜਾਨ ਬੀਅਉ ॥ ਪਰਤਛਿ ਰਿਦੈ ਗੁਰ ਅਰਜੁਨ ਕੈ ਹਰਿ ਪੂਰਨ ਬ੍ਰਹਮਿ ਨਿਵਾਸੁ ਲੀਅਉ ॥੫॥

Ih paḏẖaṯ ṯe maṯ cẖūkėh re man bẖeḏ bibẖed na jān bī▫a▫o.  Parṯacẖẖ riḏai gur arjun kai har pūran barahm nivās lī▫a▫o. ||5||

(Rey) o (man = mind) human beings, (mat) do not (chookah-i) miss (ih) this (padhat-i) path; do not (jaan = know) consider any (beau = second) other (bibheyd) different path, i.e. do not think rituals or worships can lead to the Almighty.

(Pooran) the all-pervasive (har-i) Almighty (brahm-i) Creator has (leeau) taken (nivaas-u) abode (partachh-i/pratakshya) directly/IT-self (ridai) in mind (kai) of Guru Arjun, i.e. Guru Arjun teaches as the Almighty motivates. 5.

ਜਬ ਲਉ ਨਹੀ ਭਾਗ ਲਿਲਾਰ ਉਦੈ ਤਬ ਲਉ ਭ੍ਰਮਤੇ ਫਿਰਤੇ ਬਹੁ ਧਾਯਉ ॥ ਕਲਿ ਘੋਰ ਸਮੁਦ੍ਰ ਮੈ ਬੂਡਤ ਥੇ ਕਬਹੂ ਮਿਟਿ ਹੈ ਨਹੀ ਰੇ ਪਛੁਤਾਯਉ ॥

Jab la▫o nahī bẖāg lilār uḏai ṯab la▫o bẖaramṯe firṯe baho ḏẖā▫ya▫o.  Kal gẖor samuḏar mai būdaṯ the kabhū mit hai nahī re pacẖẖoṯā▫ya▫o.

(Jab lau) as long as (bhaag) fortune written on (lilaar = forehead) the forehead did not (udai = rose) manifest, i.e. we did not have the fortune to find the true guru, (tab lau) until then we (phirtey) kept (bhramtey) in delusion (dhaayau) running around (bahu = much) all over, i.e. remained in cycles of births and deaths.

We (they) were (booddat) drowning in (ghor) the intensely turbulent (samudr) ocean of (kal-i) of Kaliyug – the age of conflicts/duality, i.e. kept falling prey to temptations; and (pachhutaayau) repentance – for transgressions – (kabahoo nahi) never (mitt-i hai = erase) ended.

ਤਤੁ ਬਿਚਾਰੁ ਯਹੈ ਮਥੁਰਾ ਜਗ ਤਾਰਨ ਕਉ ਅਵਤਾਰੁ ਬਨਾਯਉ ॥ ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥

Ŧaṯ bicẖār yahai mathurā jag ṯāran ka▫o avṯār banā▫ya▫o. Jap▫ya▫o jinĥ arjun ḏev gurū fir sankat jon garabẖ na ā▫ya▫o. ||6||

Mathura says (yahai) this (bichaar-u) considered (tat-u) fact: The Almighty (banaayau = made, avtaar = descendent) descended, i.e. sent IT’s Spirit, (kau) to (taaran = ferry) save (jag) the world creatures from falling prey to vices.

And that spirit is in Guru Arjun Dev; (sankatt) the distress of being put in (garabh) womb of numerous (jon-i) life-forms is not (aayau = come) faced by (jin-i) those who (japyau) remember and obey his teachings. 6.

ਕਲਿ ਸਮੁਦ੍ਰ ਭਏ ਰੂਪ ਪ੍ਰਗਟਿ ਹਰਿ ਨਾਮ ਉਧਾਰਨੁ ॥ ਬਸਹਿ ਸੰਤ ਜਿਸੁ ਰਿਦੈ ਦੁਖ ਦਾਰਿਦ੍ਰ ਨਿਵਾਰਨੁ ॥

Kal samuḏar bẖa▫e rūp pargat har nām uḏẖāran.   Basėh sanṯ jis riḏai ḏukẖ ḏariḏar nivāran.

The Divine Spirit (bhaey = became, pragatt-i = manifest) has taken (roop) the form of Guru Arjun to (udhaaran-u) save the people from (samudr) the ocean (kal-i) Kaliyug, i.e. from conflicts/duality by imparting awareness of Naam/virtues and commands of (har-i) the Almighty.

One in (jis-u) whose (ridai) mind teachings of Guru Arjun (basah-i) abide, his/her (dukh) pain and (daaridr = poverty) misery (nivaaran-u) are driven away/end.

ਨਿਰਮਲ ਭੇਖ ਅਪਾਰ ਤਾਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਮਨ ਬਚ ਜਿਨਿ ਜਾਣਿਅਉ ਭਯਉ ਤਿਹ ਸਮਸਰਿ ਸੋਈ ॥

Nirmal bẖekẖ apār ṯās bin avar na ko▫ī.   Man bacẖ jin jāṇi▫a▫o bẖa▫ya▫o ṯih samsar so▫ī.

Guru Arjun is (bheykh = garb) embodiment of (nirmal) the pristine (apaar) Infinite Almighty, there is (na koee = not any) no (avar-u) other Master (bin-u) except (taas-u = that) the Almighty.

One (jin-i) who (jaaniau = knows) is conscious of the Almighty in (man = mind) thoughts, (bach/bachan = words) speech (tih) that person (bhayau) becomes (samsara-i) like (soee = that one) the Almighty.

ਧਰਨਿ ਗਗਨ ਨਵ ਖੰਡ ਮਹਿ ਜੋਤਿ ਸ੍ਵਰੂਪੀ ਰਹਿਓ ਭਰਿ ॥ ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਯ੍ਯ ਹਰਿ ॥੭॥੧੯॥

Ḏẖaran gagan nav kẖand mėh joṯ savrūpī rahi▫o bẖar.   Bẖan mathurā kacẖẖ bẖeḏ nahī gur arjun parṯakẖ▫y har. ||7||19||

The Almighty (rahio = remains, bhar-i = filling) is present (mah-i) in/on (dharan-i) land, (gagan) sky, the world of (nav = nine, knandd) nine parts (svaroopi) in the form (jot-i = light) of Spirit – and Guru Arjun imparts awareness of that; Guru Arjun is thus (partakhya) direct manifestation of (har-i) the Almighty. 7. 19.

Note: The next two Svaeeay are by the bard Harbans.

ਅਜੈ ਗੰਗ ਜਲੁ ਅਟਲੁ ਸਿਖ ਸੰਗਤਿ ਸਭ ਨਾਵੈ ॥ ਨਿਤ ਪੁਰਾਣ ਬਾਚੀਅਹਿ ਬੇਦ ਬ੍ਰਹਮਾ ਮੁਖਿ ਗਾਵੈ ॥

Ajai gang jal atal sikẖ sangaṯ sabẖ nāvai.   Niṯ purāṇ bācẖī▫ah beḏ barahmā mukẖ gāvai.

(Sabh) the whole (sangat-i) congregation of (sikh = disciples) the guru’s followers (naavai) bathes in (jal) water of (gang) the river Ganga which is considered (ajai) unconquerable and (attal-u) inevitable, – is above others/considered most sacred, i.e. the holy congregation attains purity by awareness of Naam/Divine virtues and commands.

People nit) ever (baacheeah-i = said) read (puraan) the Puranas (and Brahma (gaavai = sings) reads (beyd) the Vedas (mukh-i) from the mouth, but awareness of Naam is obtained by following the guru’s teachings.

ਅਜੈ ਚਵਰੁ ਸਿਰਿ ਢੁਲੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਲੀਅਉ ॥ ਗੁਰ ਅਰਜੁਨ ਸਿਰਿ ਛਤ੍ਰੁ ਆਪਿ ਪਰਮੇਸਰਿ ਦੀਅਉ ॥

Ajai cẖavar sir dẖulai nām amriṯ mukẖ lī▫a▫o.   Gur arjun sir cẖẖaṯar āp parmesar ḏī▫a▫o.

One who (leeau) recounts (naam-u) Divine virtues and commands, (ajai) un-conquerable (chavar-u) fly-whisk (ddhulai) is waved over him/her – like over the kings, i.e. s/he attains exalted status.

(Parmeysr-i) the Supreme Master has (aap-i) IT-self (deeau = given) placed (chhatr-u) the crown (sir-i) on the head of Guru Arjun, i.e. given this status.

ਮਿਲਿ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਗੁਰ ਗੁਰੁ ਰਾਮਦਾਸੁ ਹਰਿ ਪਹਿ ਗਯਉ ॥ ਹਰਿਬੰਸ ਜਗਤਿ ਜਸੁ ਸੰਚਰ੍ਯ੍ਯਉ ਸੁ ਕਵਣੁ ਕਹੈ ਸ੍ਰੀ ਗੁਰੁ ਮੁਯਉ ॥੧॥

Mil Nānak angaḏ amar gur gur Rāmḏās har pėh ga▫ya▫o.  Harbans jagaṯ jas sancẖar▫ya▫o so kavaṇ kahai sarī gur mu▫ya▫o. ||1||

(Mil-i) having met/found Guru Nanak, his disciple became the second Guru Angad, after him came Guru (amar) Amardas and after him Guru Ramdas; when Guru Ramdas (gayau) went (pah-i) to (har-i) God, i.e. shed his mortal frame, then came Guru Arjun – the guru-spirit continues; so (kavan-u) who says (sri) the revered (gur-u) guru (muyau) has died – teachings of Guru Nanak are ever current, says the bard Harbans. 1.

ਦੇਵ ਪੁਰੀ ਮਹਿ ਗਯਉ ਆਪਿ ਪਰਮੇਸ੍ਵਰ ਭਾਯਉ ॥ ਹਰਿ ਸਿੰਘਾਸਣੁ ਦੀਅਉ ਸਿਰੀ ਗੁਰੁ ਤਹ ਬੈਠਾਯਉ ॥

Ḏev purī mėh ga▫ya▫o āp parmesvar bẖā▫ya▫o.   Har singẖāsaṇ ḏī▫a▫o sirī gur ṯah baṯẖā▫ya▫o.

The gurus (gayau) went to (puri = town, deyv = God) to God’s abode and (parmeysvar) the Supreme Master (ap-i) IT-self (bhaayau = liked) welcomed them.

(Har-i) the Almighty (deeau) gave IT’s (singhaasan-u) throne and (baitthaayau) seated (siri) the revered Guru (tah) there.

ਰਹਸੁ ਕੀਅਉ ਸੁਰ ਦੇਵ ਤੋਹਿ ਜਸੁ ਜਯ ਜਯ ਜੰਪਹਿ ॥ ਅਸੁਰ ਗਏ ਤੇ ਭਾਗਿ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਭੀਤਰਿ ਕੰਪਹਿ ॥

Rahas kī▫a▫o sur ḏev ṯohi jas ja▫y ja▫y jampėh.   Asur ga▫e ṯe bẖāg pāp ṯinĥ bẖīṯar kampėh.

(Sur deyv) gods (keeau) performed (rahs-u = happiness) welcome and (jampah-i) praise (toh-i) your (jas-u = praise) virtues and sing (jayajaya) glory, o Guru Ramdas.

But (asur) the demons (gaey = gone, bhaag-i = run) fled; (tinh) their (bheetar-i) inner-selves/minds (kampah-i) shivered with fear because of (paap) sins committed.

ਕਾਟੇ ਸੁ ਪਾਪ ਤਿਨ੍ਹ੍ਹ ਨਰਹੁ ਕੇ ਗੁਰੁ ਰਾਮਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਪਾਇਯਉ ॥ ਛਤ੍ਰੁ ਸਿੰਘਾਸਨੁ ਪਿਰਥਮੀ ਗੁਰ ਅਰਜੁਨ ਕਉ ਦੇ ਆਇਅਉ ॥੨॥੨੧॥੯॥੧੧॥੧੦॥੧੦॥੨੨॥੬੦॥੧੪੩॥

Kāte so pāp ṯinĥ marahu ke gur Rāmḏās jinĥ pā▫i▫ya▫o.   Cẖẖaṯar singẖāsan pirathmī gur arjun ka▫o ḏe ā▫i▫a▫o. ||2||21||9||11||10||10||22||60||143||

But (paap) transgressions of (tinh) those (narah-u) persons, (jinh) who (paaeyau) took/followed Guru Ramdas, (kaattey) ended.

Guru Ramdas (aaeyau) came their (dey) after giving (chhatr-u) the crown and (sighaasa-u) throne, i.e. rule/responsibility for saving (pirthmi = earth) the world (kau) to Guru Arjun. 2. 21. 9. 11. 10. 10. 22. 60. 143.

Significance of the above numbers is:

2 – Svaeeay of the bard Harbans of the fifth Guru.

21 – Total Svaaey of the fifth Guru.

9 – Svaeeay by the fifth Guru.

11 – Svaeeay by the fifth Guru.

10 – Svaeeay of the first Guru.

10 – Svaeeay of the second Guru.

22 – Svaeeay of the third Guru.

60 – Svaeeay of the fourth Guru

143 – Total Svaeeay ignoring the number 2, being part of the number 21.

SGGS pp 1406-1408, Svaeeay Mahley Panjvey key, 1-12 of 22.

ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇ ਕੇ ੫              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ava▫ī▫e mahle panjve ke 5   Ik▫oaʼnkār saṯgur parsāḏ.

(Svaee-ey) verses in praise (key) of (panjvey) the fifth (mahaley = body) guru.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

Note: The first twelve Svaeeay below are by the bard Kal Sahaar.

ਸਿਮਰੰ ਸੋਈ ਪੁਰਖੁ ਅਚਲੁ ਅਬਿਨਾਸੀ ॥ ਜਿਸੁ ਸਿਮਰਤ ਦੁਰਮਤਿ ਮਲੁ ਨਾਸੀ ॥ ਸਤਿਗੁਰ ਚਰਣ ਕਵਲ ਰਿਦਿ ਧਾਰੰ ॥ ਗੁਰ ਅਰਜੁਨ ਗੁਣ ਸਹਜਿ ਬਿਚਾਰੰ ॥

Simaraʼn so▫ī purakẖ acẖal abẖināsī.   Jis simraṯ ḏurmaṯ mal nāsī.  Saṯgur cẖaraṇ kaval riḏ ḏẖāraʼn.   Gur arjun guṇ sahj bicẖāraʼn.

I (simra’n = remember) invoke (soee = that one) the One (purakh-u) all-pervasive (achal-u = unshakable) unchanging (abinaasi = imperishable) Eternal Almighty; (simrat = remembrance) by keeping in mind (jis-u) whom, i.e. Divine virtues and commands, (mal-u) dirt (durmat-i) of evil counsel/ideas (naasi = runs away) is removed.

I (dhaara’n) keep (rid-i) in mind (kamal = lotus, charan = feet) instructions of (satigur) the true guru. I (sahj-i) steadfastly (bichaar’n) reflect on/emulate (gun) virtues of (gur) Guru Arjun.

Page 1407

ਗੁਰ ਰਾਮਦਾਸ ਘਰਿ ਕੀਅਉ ਪ੍ਰਗਾਸਾ ॥ ਸਗਲ ਮਨੋਰਥ ਪੂਰੀ ਆਸਾ ॥

Gur Rāmḏās gẖar kī▫a▫o pargāsā.  Sagal manorath pūrī āsā.

He (keeo = did, pragaasa = manifestation) was born (ghar-i = house of) in family of Guru Ramdas; with this (sagal) all (manorath) wishes and (aasa) hopes – of continuance of lineage of guru-ship – (poori) were fulfilled.

ਤੈ ਜਨਮਤ ਗੁਰਮਤਿ ਬ੍ਰਹਮੁ ਪਛਾਣਿਓ ॥ ਕਲ੍ਯ੍ਯ ਜੋੜਿ ਕਰ ਸੁਜਸੁ ਵਖਾਣਿਓ ॥

Ŧai janmaṯ gurmaṯ barahm pacẖẖāṇi▫o.   Kal▫y joṛ kar sujas vakẖāṇi▫o.

O Guru Arjun, (gurmat-i) with counsel of your guru-father, (tai) you (pachhaanio = recognized) understood – virtues and commands – of (brahm-u) of the Almighty (janmat = on birth) early in life. The bard Kal (jorr-i = folded, kar = hands) respectfully (vakhaanio = says, sujas-u = glory) praises your virtues.

ਭਗਤਿ ਜੋਗ ਕੌ ਜੈਤਵਾਰੁ ਹਰਿ ਜਨਕੁ ਉਪਾਯਉ ॥ ਸਬਦੁ ਗੁਰੂ ਪਰਕਾਸਿਓ ਹਰਿ ਰਸਨ ਬਸਾਯਉ ॥

Bẖagaṯ jog kou jaiṯvār har janak upā▫ya▫o.   Sabaḏ gurū parkāsi▫o har rasan basā▫ya▫o.

(Har-i) the Almighty (upaaio) created (janak) a learned devotee (jaitvaar-u = won) with ability to attain (bhagat-i) Bhakti (jog) Yoga, i.e. union with God through devotion/ obedience to Divine commands.

You (parkaasio = manifested) displayed compliance with (sabad-u = word) teachings of (gur) the Guru and (basaaio = caused to abide) kept (har-i) the Almighty on (rasan) the tongue, i.e. praised and practiced Divine virtues and commands.   

ਗੁਰ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਲਾਗਿ ਉਤਮ ਪਦੁ ਪਾਯਉ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥੧॥

Gur Nānak angaḏ amar lāg uṯam paḏ pā▫ya▫o.   Gur arjun gẖar gur Rāmḏās bẖagaṯ uṯar ā▫ya▫o. ||1||

The second Guru Angad (laag-i = engaged) followed teachings of the first Guru Nanak, and (paaio) attained (utam) the exalted (pad-u) status of guru-ship; the fourth Guru Ramdas followed/obeyed the third Guru (amar) Amardas and became the next guru.

 (Bhagat) the devotee Arjun (utar-i aaio = landed) was born (ghar-i) in the house of Guru Ramdas; he obeyed the fourth guru and was appointed the fifth Guru. 1.

ਬਡਭਾਗੀ ਉਨਮਾਨਿਅਉ ਰਿਦਿ ਸਬਦੁ ਬਸਾਯਉ ॥ ਮਨੁ ਮਾਣਕੁ ਸੰਤੋਖਿਅਉ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਯਉ ॥

Badbẖāgī unmāni▫a▫o riḏ sabaḏ basā▫ya▫o.   Man māṇak santhokẖi▫a▫o gur nām ḏariṛāĥ▫ya▫o.

Guru Arjun is (baddbhaagi) fortunate to have (unmaanio) a devoted mind and (basaaio = cause to abide) keeps his (sabad-u = word) teachings of Guru Ramdas (rid-i) in mind.

He has (man-u) mind (gur-i) Guru Ramdas (drirraaiyau) created firm understanding of Naam/Divine virtues and commands with which his (man-u) mind became was (maanak-u = jewel) enriched and (santokhio) contented, i.e. is happily with Divine will.

ਅਗਮੁ ਅਗੋਚਰੁ ਪਾਰਬ੍ਰਹਮੁ ਸਤਿਗੁਰਿ ਦਰਸਾਯਉ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਅਨਭਉ ਠਹਰਾਯਉ ॥੨॥

Agam agocẖar pārbarahm saṯgur ḏarsā▫ya▫o.   Gur arjun gẖar gur Rāmḏās anbẖa▫o ṯẖahrā▫ya▫o. ||2||

(Satigur-i) the true Guru Ramdas has (darsaaio = showed) enabled him to have vision of (paarbrahm-u) the Supreme Being who is otherwise (agam) beyond reach/comprehension and (agochar-u) not perceived by the senses, i.e. he experiences presence of the Almighty within.

Guru Ramdas has (tthahraaio = put) given (anbhau) awareness of the Almighty (ghar-i = house) in the mind of Guru Arjun. 2.

ਜਨਕ ਰਾਜੁ ਬਰਤਾਇਆ ਸਤਜੁਗੁ ਆਲੀਣਾ ॥ ਗੁਰ ਸਬਦੇ ਮਨੁ ਮਾਨਿਆ ਅਪਤੀਜੁ ਪਤੀਣਾ ॥

Janak rāj barṯā▫i▫ā saṯjug ālīṇā.   Gur sabḏe man māni▫ā apṯīj paṯīṇā.

Guru Arjun has (bartaaiaa = caused to happen) given awareness of (raaj-u = rule) supremacy of (janak = knowledge) awareness of Naam and (aal = house, aaleena = made abode of) created Satjug – the era of virtuous living in Kaliyug – the age of conflicts which depicts no peace.

With his teachings, (apteej-u = not satisfied) a faithless (man-u) mind becomes (pateena) satisfied and finds living by (sabdey = with the word) by Divine commands (maaniaa) agreeable.

ਗੁਰੁ ਨਾਨਕੁ ਸਚੁ ਨੀਵ ਸਾਜਿ ਸਤਿਗੁਰ ਸੰਗਿ ਲੀਣਾ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਅਪਰੰਪਰੁ ਬੀਣਾ ॥੩॥

Gur Nānak sacẖ nīv sāj saṯgur sang līṇā.   Gur arjun gẖar gur Rāmḏās aprampar bīṇā. ||3||

Guru Nanak (saaj-i = made) laid (neev) foundation of (sach-u) truthful conduct and now (satigur) the true guru Arjun remains (leena) absorbed/acts (sang-i) with that.

(Ghar-i = house) in family of Guru Ramdas, Guru Arjun has been born who is (beenaa) seen as embodiment of (aprampar-u) the Infinite. 3.

ਖੇਲੁ ਗੂੜ੍ਹ੍ਹਉ ਕੀਅਉ ਹਰਿ ਰਾਇ ਸੰਤੋਖਿ ਸਮਾਚਰ੍ਯ੍ਯਿਓ ਬਿਮਲ ਬੁਧਿ ਸਤਿਗੁਰਿ ਸਮਾਣਉ ॥ ਆਜੋਨੀ ਸੰਭਵਿਅਉ ਸੁਜਸੁ ਕਲ੍ਯ੍ਯ ਕਵੀਅਣਿ ਬਖਾਣਿਅਉ ॥

Kẖel gūṛĥa▫o kī▫a▫o har rā▫e sanṯokẖ samācẖri▫ya▫o bimal buḏẖ saṯgur samāṇa▫o. Ājonī sambẖvi▫a▫o sujas kal▫y kavī▫aṇ bakẖāṇi▫a▫o.

(Raaey = king) the Sovereign (har-i) Almighty (keeau) has created (goorrhau) a profound (kheyl) play; (bimal) the pristine (budh-i) understanding (satigur-i) given by the true Guru (smaanau) is contained/abides in mind of Guru Arjun, who (samaachriyo = is absorbed) leads life (santokh-i) contented, i.e. is happy with Divine will.

(Kaveean-i) the poet/bard Kal (bakhaaniau = says, sujas-u = glory) sings praises of (ajoni = unborn) the Formless (sambhviau) self-existent Almighty.

ਗੁਰਿ ਨਾਨਕਿ ਅੰਗਦੁ ਵਰ੍ਯ੍ਯਉ ਗੁਰਿ ਅੰਗਦਿ ਅਮਰ ਨਿਧਾਨੁ ॥ ਗੁਰਿ ਰਾਮਦਾਸ ਅਰਜੁਨੁ ਵਰ੍ਯ੍ਯਉ ਪਾਰਸੁ ਪਰਸੁ ਪ੍ਰਮਾਣੁ ॥੪॥

Gur Nānak angaḏ var▫ya▫o gur angaḏ amar niḏẖān.  Gur Rāmḏās arjun var▫ya▫o pāras paras parmāṇ. ||4||

Guru Nanak (varyiau = gave boon) blessed Guru Angad; and Guru Angad passed on (nidhaan-u) the treasure of awareness of Naam to Guru (amar) Amardas.

Guru Ramdas (varyau) blessed the disciple Arjun, who became (pramaan-u = certified) the true guru like a base metal is believed to become gold with (paras-u) touch of (paaras) the Paaras stone – but Guru Ramdas went beyond that and made him Guru Arjun. 4.

ਸਦ ਜੀਵਣੁ ਅਰਜੁਨੁ ਅਮੋਲੁ ਆਜੋਨੀ ਸੰਭਉ ॥ ਭਯ ਭੰਜਨੁ ਪਰ ਦੁਖ ਨਿਵਾਰੁ ਅਪਾਰੁ ਅਨੰਭਉ ॥

Saḏ jīvaṇ arjun amol ājonī sambẖa▫o.  Bẖa▫y bẖanjan par ḏukẖ nivār apār anmbẖa▫o.

(Arjun = white) the pristine, (amol-u) priceless, (aajoni = unborn) formless (s’mbhau) self-existent Almighty is (sad) ever (jeevan-u = life) present.

(Apaar-u) the Infinite Almighty is (anambhau = fearless) the highest authority; IT’s obedience (bhanjan-u = destroys) ends (bhaya) fear and (nivaar-u = dispel) drives (dukh) grief (par) away.

ਅਗਹ ਗਹਣੁ ਭ੍ਰਮੁ ਭ੍ਰਾਂਤਿ ਦਹਣੁ ਸੀਤਲੁ ਸੁਖ ਦਾਤਉ ॥ ਆਸੰਭਉ ਉਦਵਿਅਉ ਪੁਰਖੁ ਪੂਰਨ ਬਿਧਾਤਉ ॥

Agah gahaṇ bẖaram bẖarāʼnṯ ḏahaṇ sīṯal sukẖ ḏāṯa▫o.  Asambẖa▫o uḏvi▫a▫o purakẖ pūran biḏẖāṯa▫o.

The Almighty (gahan-u = catching) has reach to (agah = unreachable) where no one can reach/help, (dahn) destroys (bhram-u) delusion and (bhraa’nt-i) aimless wandering; IT’s obedience (daatau = gives) bestows (seetal = cool) peace and (sukh) comfort.

The Almighty (udviau = manifests) is (aasambhau = impossible) unlike anyone, is (purakh-u) all-pervasive and (pooran) perfect (bidhaatau = maker of rules) the Creator – is maker of Cosmic laws and all creation is governed by them.

ਨਾਨਕ ਆਦਿ ਅੰਗਦ ਅਮਰ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਇਅਉ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਪਾਰਸੁ ਪਰਸਿ ਮਿਲਾਇਅਉ ॥੫॥

Nānak āḏ angaḏ amar saṯgur sabaḏ samā▫i▫a▫o.  Ḏẖan ḏẖan gurū Rāmḏās gur jin pāras paras milā▫i▫a▫o. ||5||

The guru lineage (aad-i) began with (satigur) the true Guru Nanak followed by Guru Angad and then Guru (amar) Amardas; they (samaaio) remained absorbed/conducted themselves (sabad-i = with the word) by Divine commands.

(Dhan-u aha’nn) blessed is the fourth Guru Rasmdas (jin-i) who (paras-i = by touch) by his guidance to live by Divine commands (milaaio = joined) brought Guru Arjun as the next Guru, like (paaras-i) the Paaras stone by its touch changes a base metal to gold. 5.

ਜੈ ਜੈ ਕਾਰੁ ਜਾਸੁ ਜਗ ਅੰਦਰਿ ਮੰਦਰਿ ਭਾਗੁ ਜੁਗਤਿ ਸਿਵ ਰਹਤਾ ॥ ਗੁਰੁ ਪੂਰਾ ਪਾਯਉ ਬਡ ਭਾਗੀ ਲਿਵ ਲਾਗੀ ਮੇਦਨਿ ਭਰੁ ਸਹਤਾ ॥

Jai jai kār jās jag anḏar manḏar bẖāg jugaṯ siv rahṯā. Gur pūrā pā▫ya▫o bad bẖāgī liv lāgī meḏan bẖar sahṯā.

Guru Arjun (jaas) who (jai jai kaar-u) is being glorified (andar-i) in (jag) the world, i.e. by everyone; he has (bhaag-u) the good fortune to know (jugat-i) the method of keeping (siv) the Almighty (madar-i = in house) in mind

(Badd = great/good, bhaagi  = with fortune) fortunately he (paayau) found (poora) the perfect (gur-u) guru, with whose guidance his (liv) mind remains (laagi) fixed on the Almighty who (sahta = bears, bhar-u = load) supports/sustains (meydan-i) the earth, i.e. looks after all creation – and emulating that virtue, Guru Arjun is kind to all.

ਭਯ ਭੰਜਨੁ ਪਰ ਪੀਰ ਨਿਵਾਰਨੁ ਕਲ੍ਯ੍ਯ ਸਹਾਰੁ ਤੋਹਿ ਜਸੁ ਬਕਤਾ ॥ ਕੁਲਿ ਸੋਢੀ ਗੁਰ ਰਾਮਦਾਸ ਤਨੁ ਧਰਮ ਧੁਜਾ ਅਰਜੁਨੁ ਹਰਿ ਭਗਤਾ ॥੬॥

Bẖa▫y bẖanjan par pīr nivāran kal▫y sahār ṯohi jas bakṯā.  Kul sodẖī gur Rāmḏās ṯan ḏẖaram ḏẖujā arjun har bẖagṯā. ||6||

One who follows your teachings (bhanjan-u) destroys/obviates (bhaya/bhav = world) being reborn and (par) surely (nivaaran-u = removes) obviates its (peer) the pain; the bard Kal Sahaar (bakta = says) praises (toh-i) your (jas-u = glory) virtues.

Guru Arjun of Sodhi (kul) lineage, (tan-u) the son of Guru Ramdas, is (dhuja = flag) the flag-bearer of (dharam) dutiful-ness and (bhagta) a devotee of (har-i) the Almighty. 6.

ਧ੍ਰੰਮ ਧੀਰੁ ਗੁਰਮਤਿ ਗਭੀਰੁ ਪਰ ਦੁਖ ਬਿਸਾਰਣੁ ॥ ਸਬਦ ਸਾਰੁ ਹਰਿ ਸਮ ਉਦਾਰੁ ਅਹੰਮੇਵ ਨਿਵਾਰਣੁ ॥

Ḏẖaramm ḏẖīr gurmaṯ gabẖīr par ḏukẖ bisāraṇ.   Sabaḏ sār har sam uḏār ahaʼnmev nivāraṇ.

Guru Arjun is (dheer = patient) is content/happy with (dhra’mm) righteous living, has (gambheer) profound awareness (gurmat-i) of the guru’s counsel and helps in (bisaaran-u = forget) alleviation of (dukh) pain of (par) others, i.e. his teachings are comforting.

His (sabad) words/teachings are (saar) sublime, he is (udaar-u = broad-minded) tolerant (sam) like (har-i) the Almighty and helps to (nivaaran) be rid of (ah’mmeyv) vanity – by his example, i.e. is epitome of humility.

ਮਹਾ ਦਾਨਿ ਸਤਿਗੁਰ ਗਿਆਨਿ ਮਨਿ ਚਾਉ ਨ ਹੁਟੈ ॥ ਸਤਿਵੰਤੁ ਹਰਿ ਨਾਮੁ ਮੰਤ੍ਰੁ ਨਵ ਨਿਧਿ ਨ ਨਿਖੁਟੈ ॥
Mahā ḏān saṯgur gi▫ān man cẖā▫o na hutai.   Saṯvanṯ har nām manṯar nav niḏẖ na nikẖutai.

Guru Arjun has (giaan-i) awareness of teachings of (satigur) the true Guru Nanak; he is (mahaa) a great is (daan-i = giver of charity) exponent of Naam/Divine virtues and commands; his (chaau) fondness to live in obedience to the Almighty does not (huttai) reduce (man-i) in the mind.

Guru Arjun (satvant-u) lives truthfully by (mantr-u) the mantra/formula of obedience to (naam-u) commands of (har-i) the Almighty; this (nav = nine, nidh-i = treasure) great treasure of Naam never (nikhuttai) exhausts, i.e. is ever present in his mind.

ਗੁਰ ਰਾਮਦਾਸ ਤਨੁ ਸਰਬ ਮੈ ਸਹਜਿ ਚੰਦੋਆ ਤਾਣਿਅਉ ॥ ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਰਾਜ ਜੋਗ ਰਸੁ ਜਾਣਿਅਉ ॥੭॥

Gur Rāmḏās ṯan sarab mai sahj cẖanḏo▫ā ṯāṇi▫a▫o.   Gur arjun kal▫yucẖrai ṯai rāj jog ras jāṇi▫a▫o. ||7||

Guru Arjun, (tan-u) son of Guru Ramdas has (taanio) erected (chandoaa = canopy) shelter (sahaj-i) of naturally living by Naam for (sarab mai) all, i.e. guides everyone to live by Naam.

(Kalyuchrai) says Kal Sahaar; O Guru Arjun (tai) you (jaanio) know (ras-u = taste) the experience of being (raaj) royal life and (jog) united with God, i.e. living as a householder without attachment. 7.

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ਭੈ ਨਿਰਭਉ ਮਾਣਿਅਉ ਲਾਖ ਮਹਿ ਅਲਖੁ ਲਖਾਯਉ ॥ ਅਗਮੁ ਅਗੋਚਰ ਗਤਿ ਗਭੀਰੁ ਸਤਿਗੁਰਿ ਪਰਚਾਯਉ ॥

Bẖai nirbẖa▫o māṇi▫a▫o lākẖ mėh alakẖ lakẖā▫ya▫o.   Agam agocẖar gaṯ gabẖīr saṯgur parcẖā▫ya▫o.

Guru Arjun (maanio = enjoys) lives by (bhai = fear) respectful obedience to the Almighty, (nirbhai = fearless) the highest authority; he has seen and (lakhaaio) shows (alakh-u = without signs) the Formless Master (mah-i) in lakhs, i.e. in all.

(Satigur-i) the true Guru Arjun (parchaayau = acquainted) gives awareness of presence of (gambheer-u) the profound Almighty who is (agam) beyond reach/comprehension, (agochar) not perceived by the senses, and (gat-i) free from worldly attributes, – and is not seen without the guru’s guidance .

ਗੁਰ ਪਰਚੈ ਪਰਵਾਣੁ ਰਾਜ ਮਹਿ ਜੋਗੁ ਕਮਾਯਉ ॥ ਧੰਨਿ ਧੰਨਿ ਗੁਰੁ ਧੰਨਿ ਅਭਰ ਸਰ ਸੁਭਰ ਭਰਾਯਉ ॥

Gur parcẖai parvāṇ rāj mėh jog kamā▫ya▫o.   Ḏẖan ḏẖan gur ḏẖan abẖar sar subẖar bẖarā▫ya▫o.

By following (parchai = awareness) instructions of (gur) the guru, you (kamaayau) live (mah-i) in (jog-u = union) remembrance of the Almighty while leading (raaj = rule) a royal/householders’ life – enabling (parvaan-u) acceptance/approval by the Almighty.

(Gur) the guru is (dh’nn-i dh’nn-i dha’nn-i) great to guide thought, word and deed; he (bhraayiau) fills (abhar) empty (sar) pools (subhar) to the brim, i.e. imparts awareness of Naam/Divine virtues and commands to ignorant minds.

ਗੁਰ ਗਮ ਪ੍ਰਮਾਣਿ ਅਜਰੁ ਜਰਿਓ ਸਰਿ ਸੰਤੋਖ ਸਮਾਇਯਉ ॥ ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਸਹਜਿ ਜੋਗੁ ਨਿਜੁ ਪਾਇਯਉ ॥੮॥

Gur gam parmāṇ ajar jari▫o sar sanṯokẖ samā▫i▫ya▫o.   Gur arjun kal▫yucẖrai ṯai sahj jog nij pā▫i▫ya▫o. ||8||

O Guru Arjun, you (jario) bear/have overcome (ajar-u) the hard-to-overcome – ego, you (smaaeyau = contained) remain (sar-i) in the pool of (santokh) contentment, i.e. happily obey Divine commands; this is (parmaan-i = evidence) evidenced by you having attained the state where (gur) the (gam) reaches, i.e. then became the fifth guru.

(Kalyuchrai) says the bard Kal Sahaar: O Guru Arjun, (tai) you (paaeyau) have attained the state of (sahj-i) natural continuous (jog-u) union with the Almighty (nij = self) within. 8.

ਅਮਿਉ ਰਸਨਾ ਬਦਨਿ ਬਰ ਦਾਤਿ ਅਲਖ ਅਪਾਰ ਗੁਰ ਸੂਰ ਸਬਦਿ ਹਉਮੈ ਨਿਵਾਰ੍ਯ੍ਯਉ ॥ ਪੰਚਾਹਰੁ ਨਿਦਲਿਅਉ ਸੁੰਨ ਸਹਜਿ ਨਿਜ ਘਰਿ ਸਹਾਰ੍ਯ੍ਯਉ ॥

Ami▫o rasnā baḏan bar ḏāṯ alakẖ apār gur sūr sabaḏ ha▫umai nirvār▫ya▫o.  Pancẖāhar niḏli▫a▫o sunn sahj nij gẖar sahār▫ya▫o.

O (gur) Guru Arjun, your (rasna) tongue speaks (amiau/amrit) sweet words; your (badan-i) mouth (daat-i = charity) grants (bar) boons, of awareness of Naam of (alakh = without signs) the Formless (apaar) Infinite Almighty; you are (soor) brave, i.e. have overcome temptations; you (nivaaryau) have given up (haumai) ego and lead life (sabad-i = with words) by Naam.

You have (nidaliau = ground) subdued (panchaahar) the five vices; and (sahj-i) steadfastly (sahaaryau = bear) keep (sunn) the unshakable Almighty in you (nij = own, ghar-i = house) steady/unwavering mind, i.e. you are ever focused on Naam.

ਹਰਿ ਨਾਮਿ ਲਾਗਿ ਜਗ ਉਧਰ੍ਯ੍ਯਉ ਸਤਿਗੁਰੁ ਰਿਦੈ ਬਸਾਇਅਉ ॥ ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਜਨਕਹ ਕਲਸੁ ਦੀਪਾਇਅਉ ॥੯॥

Har nām lāg jag uḏẖar▫ya▫o saṯgur riḏai basā▫i▫a▫o.  Gur arjun kal▫yucẖrai ṯai jankah kalas ḏīpā▫i▫a▫o. ||9||

(Jag = world) the creatures who (basaaiau = cause to abide) keep teachings of you, (satigur-u) the true guru (ridai) in mind, (laag-i) apply themselves to practice (naam-i) of virtues and commands of (har-i) the Almighty, and (udhryau) are saved – from vices in life and from rebirth after death.

(Kalyuchrai) says the bard Kal Sahaar: O Guru Arjun, (tai) you have (deepaaio) lit up (kalas) the light house (jankah) of knowledge of, i.e. imparted awareness of Naam to the world. 9.

ਸੋਰਠੇ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਪੁਰਖੁ ਪ੍ਰਮਾਣੁ ਪਾਰਥਉ ਚਾਲੈ ਨਹੀ ॥ ਨੇਜਾ ਨਾਮ ਨੀਸਾਣੁ ਸਤਿਗੁਰ ਸਬਦਿ ਸਵਾਰਿਅਉ ॥੧॥

Sorṯẖe.   Gur arjun purakẖ parmāṇ pārtha▫o cẖālai nahī.  Nejā nām nīsāṇ saṯgur sabaḏ savāri▫a▫o. ||1||

(Sortthey) raga Soratth. Guru Arjun is (parmaan-u = proof) embodiment of (purakh-u) the all-pervasive Almighty; this (paarthau) distinction/greatness does not (chaalai) go away from him.

(Sabad-i = word) teachings of (satigur) the true Guru Ramdas (savaario) transformed him; he has overcome temptations with (neyja) the spear of awareness of Naam/Divine virtues and commands as (neesaan-u = sign) shown by his life. 1.

ਭਵਜਲੁ ਸਾਇਰੁ ਸੇਤੁ ਨਾਮੁ ਹਰੀ ਕਾ ਬੋਹਿਥਾ ॥ ਤੁਅ ਸਤਿਗੁਰ ਸੰ ਹੇਤੁ ਨਾਮਿ ਲਾਗਿ ਜਗੁ ਉਧਰ੍ਯ੍ਯਉ ॥੨॥

Bẖavjal sā▫ir seṯ nām harī kā bohithā. Ŧu▫a saṯgur saʼn heṯ nām lāg jag uḏẖar▫yao. ||2||

Practice of Naam/virtues and commands of (hari) the Almighty is (seyt-u) bridge and (bohithaa) ship to get across (bhavjal) the world (saair-u) ocean.

Those (jag-u = world) the creature who have (heyt-u) love (sa’n/sang) with, i.e. follow (tua) your teachings, o (satigur) true guru, they (laag-i) apply themselves (naam-i) to Naam and (udhryau) are saved from drowning in the ocean, i.e. overcome temptations. 2.

ਜਗਤ ਉਧਾਰਣੁ ਨਾਮੁ ਸਤਿਗੁਰ ਤੁਠੈ ਪਾਇਅਉ ॥ ਅਬ ਨਾਹਿ ਅਵਰ ਸਰਿ ਕਾਮੁ ਬਾਰੰਤਰਿ ਪੂਰੀ ਪੜੀ ॥੩॥੧੨॥

Jagaṯ uḏẖāraṇ nām saṯgur ṯuṯẖai pā▫i▫a▫o.   Ab nāhi avar sar kām bāranṯar pūrī paṛī. ||3||12||

I (paaiau) obtained awareness of Naam, (udhaaran) the saviour of (jagat) the world/creatures with (satigur) the true guru Arjun (tutthai) being pleased to guide.

(Ab) now I have (naah-i) no (kaam) use, i.e. nothing to do, (sar-i) with (avar) any other – one/method; (poori) fulfilment of wish to unite with the Almighty (pari) is achieved (baarantar-i/ant ki baar) at the end time, i.e. end of life when account of deeds is taken. 3. 12.