SGGS pp 420-422, Aasa M: 1, Asttpadees 17-22.

 

ਆਸਾ ਮਹਲਾ ੧॥ ਕਿਆ ਜੰਗਲੁ ਢੂਢੀ ਜਾਇ ਮੈ ਘਰਿ ਬਨੁ ਹਰੀਆਵਲਾ॥ਸਚਿ ਟਿਕੈ ਘਰਿ ਆਇ ਸਬਦਿ ਉਤਾਵਲਾ॥੧॥
Āsā mėhlā 1. Ki▫ā jangal dẖūdẖī jā▫e mai gẖar ban harī▫āvlā. Sacẖ tikai gẖar ā▫e sabaḏ uṯāvalā. ||1||

 

Composition of the first Guru in Raga Aasa. (Kiaa) why should I (jaaey) go to (jangal-u) the jungle (ddhooddhi) search for God when (hareeaavla) the green (ban-u) forest is (mai = my, ghar-i = house) in my house i.e. the Almighty in whose search some people go to the jungle, is present within the mind.
(Sach-i) the Eternal (aaey) comes and (ttikai) settles down (ghar-i) in the house, i.e. the Almighty can be found within the mind, (utaavla) quickly (sabad-i = by the word) by following the guru’s teachings. 1.

 

ਜਹ ਦੇਖਾ ਤਹ ਸੋਇ ਅਵਰੁ ਨ ਜਾਣੀਐ ॥ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ਮਹਲੁ ਪਛਾਣੀਐ ॥੧॥ ਰਹਾਉ॥
Jah ḏekẖā ṯah so▫e avar na jāṇī▫ai. Gur kī kār kamā▫e mahal pacẖẖāṇī▫ai. ||1|| rahā▫o.

 

(Jah) wherever I (deykha) look, (tah) there I see (soey = that) the One Creator; I (jaaneeai = know) recognize none (avar-u) other.
By (kamaaey) carrying out (kaar = task) the instructions of the guru we can (pachaania = recognize) find (mahal-u = palace) the Almighty within. 1.
(Rahaau) dwell and reflect on this.

 

ਆਪਿ ਮਿਲਾਵੈ ਸਚੁ ਤਾ ਮਨਿ ਭਾਵਈ॥ਚਲੈ ਸਦਾ ਰਜਾਇ ਅੰਕਿ ਸਮਾਵਈ॥੨॥
Āp milāvai sacẖṯā man bẖāv▫ī. Cẖalai saḏā rajā▫e ank samāva▫ī. ||2||

 

Love for the Almighty does not come by effort; when (sach-u) the Eternal (ap-i) IT-self (milaavai) connects (ta) then IT (bhaava-ee) is loved (man-i) in the mind i.e. it is by Divine grace that one develops love/longing for the Creator.
One who (sadaa) ever (chalai = walks) conducts the self (rajaaey) according to Divine will/commands, s/he (samaavaee) merges (ank-i = in the being) with the Creator. 2.

 

ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਸਿਆ ਮਨਿ ਸੋਈ॥ਆਪੇ ਦੇ ਵਡਿਆਈਆ ਦੇ ਤੋਟਿ ਨ ਹੋਈ॥੩॥
Sacẖā sāhib man vasai vasi▫ā man so▫ī. Āpe ḏe vaḏi▫ā▫ī▫ā ḏe ṯot na ho▫ī. ||3||

 

When (saacha) the Eternal (sahib) Master (vasai) abides (man-i) in the mind, then (soee) IT alone (vasai) abides (man-i) in the mind – the mind becomes steady and there is no dualism.
The Master (aapey) IT-self (dey) imparts (vaddiaaeea) virtues and (na hoee) there is no (tott-i) shortage – the Almighty is an inexhaustible store-house of virtues. 3.

 

ਅਬੇ ਤਬੇ ਕੀ ਚਾਕਰੀ ਕਿਉ ਦਰਗਹ ਪਾਵੈ॥ਪਥਰ ਕੀ ਬੇੜੀ ਜੇ ਚੜੈ ਭਰ ਨਾਲਿ ਬੁਡਾਵੈ॥੪॥
Abe ṯabe kī cẖākrī ki▫o ḏargėh pāvai. Pathar kī beṛī je cẖaṛai bẖar nāl budāvai. ||4||

 

One (kiau = how?) cannot, (paavai) find (dargah = Divine court) the Master by (chaakri = service) obeying commands of the Almighty (abey tabey ki = of now and then) of many masters.
As an analogy; (jo) one who (charrai) boards (beyri) a boat of (pathar) stones (buddaavai) drowns (naal-i) with (bhar) the load/weight. 4.

 

ਆਪਨੜਾ ਮਨੁ ਵੇਚੀਐ ਸਿਰੁ ਦੀਜੈ ਨਾਲੇ॥ਗੁਰਮੁਖਿ ਵਸਤੁ ਪਛਾਣੀਐ ਅਪਨਾ ਘਰੁ ਭਾਲੇ॥੫॥
Āpnaṛā man vecẖī▫ai sir ḏījai nāle. Gurmukẖ vasaṯ pacẖẖāṇī▫ai apnā gẖar bẖāle. ||5||

 

One should (veycheeai) sell (aapnraa = own) one’s (man-u) mind and (deejai) give (sir-u) the head (naaley) with it i.e. we should give up ego and dedicate life.
then (gurmukh-i) with the guru’s teachings, one can (pachaaniai) recognize (vast = the thing) the Almighty when (bhaaley) searching (apna) one’s own (ghar-u = house) mind – this is how to get across the world-ocean. 5.

 

ਜੰਮਣ ਮਰਣਾ ਆਖੀਐ ਤਿਨਿ ਕਰਤੈ ਕੀਆ॥ਆਪੁ ਗਵਾਇਆ ਮਰਿ ਰਹੇ ਫਿਰਿ ਮਰਣੁ ਨ ਥੀਆ॥੬॥
Jamaṇ marṇā ākẖī▫ai ṯin karṯai kī▫ā. Āp gavā▫i▫ā mar rahe fir maraṇ na thī▫ā. ||6||

 

People (aakheeai) talk of cycles of (ja’mman) births and (marna) deaths; (tin-i = that) the (kartai) the Creator (keeaa = does) decides that.
those who (gavaaia) lose (aap-i) the self, they (rahey = remain) live (mar-i) as dead and (maran-u) death (na theeaa) does not take place (phir-i) again i.e. those with humility are not reborn to die. 6.

 

ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰ ਕੀ ਫੁਰਮਾਈ॥ਜੇ ਮਨੁ ਸਤਿਗੁਰ ਦੇ ਮਿਲੈ ਕਿਨਿ ਕੀਮਤਿ ਪਾਈ॥੭॥
Sā▫ī kār kamāvṇī ḏẖur kī furmā▫ī. Je man saṯgur ḏe milai kin kīmaṯ pā▫ī. ||7||

 

We (kamaavni) should carry out (saaee) those (kaar) tasks which are (phurmaai = ordered) ordained (ki = of) by (dhur = above) the Creator.
(jye) if we (dey =give) surrender (man-u) the mind to (satigur) the true guru then (kin-i) who can (keemat-i pai) put a price on the reward (milai) received i.e. the reward for sincerely following the guru – union with the Creator – is priceless. 7.

 

ਰਤਨਾ ਪਾਰਖੁ ਸੋ ਧਣੀ ਤਿਨਿ ਕੀਮਤਿ ਪਾਈ॥ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਸਚੀ ਵਡਿਆਈ॥੮॥੧੭॥
Raṯnā pārakẖ so ḏẖaṇī ṯin kīmaṯ pā▫ī. Nānak sāhib man vasai sacẖī vadi▫ā▫ī. ||8||17||

 

(So = that) the One (dhani) Master is (paarakh-u) the appraiser (ratna) of jewels; (tin-i) IT (keemat paaee) evaluates the actions of the creatures.====
one (man-i) in whose mind (sahib-u) the Master (vasai) abides – acts according to Divine commands – obtains (sachi) lasting (vaddiaaee) glory – of being accepted for union with the Creator. 8. 17.

 

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ਆਸਾ ਮਹਲਾ ੧॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ॥ਮੂਲੁ ਛੋਡਿ ਡਾਲੀ ਲਗੇ ਕਿਆ ਪਾਵਹਿ ਛਾਈ॥੧॥
Āsā mėhlā 1.Jinĥī nām visāri▫ā ḏūjai bẖaram bẖulā▫ī. Mūl cẖẖod dālī lage ki▫ā pāvahi cẖẖā▫ī. ||1||

 

Composition of the first Guru in Raga Aasa. (Jinhi) those who, (bhulaaee) being misled (bharam-i) delusion caused by (doojai) other ideas, i.e. look to others/worship gods/goddess and (visaaria) forget/ignore (naam-u) Divine commands, the directions for leading life.
They (chhodd-i) leave (mool-u) the root and (lagey) cling to (ddaali) the branches i.e. they rely on the created rather than the Creator; they (paavah-i) obtain (kiaa = what?) nothing but (chhaaee) dust, i.e. their pursuits are fruitless. 1.

 

ਬਿਨੁ ਨਾਵੈ ਕਿਉ ਛੂਟੀਐ ਜੇ ਜਾਣੈ ਕੋਈ॥ਗੁਰਮੁਖਿ ਹੋਇ ਤ ਛੂਟੀਐ ਮਨਮੁਖਿ ਪਤਿ ਖੋਈ ॥੧॥ ਰਹਾਉ॥
Bin nāvai ki▫o cẖẖūtī▫ai je jāṇai ko▫ī. Gurmukẖ ho▫e ṯa cẖẖūtī▫ai manmukẖ paṯ kẖo▫ī. ||1|| rahā▫o.

 

(Kiau = how can we?) We cannot (chhutteeai) be delivered of, i.e. give up, vices in the world-play (bin-u) without imbibing (naavai) Divine virtues; only (jey) if (koee) someone (jaanai) understands this.
One who (hoey) becomes (gurmukh-i) the follower of, i.e. follows the teachings of, the guru s/he is (ta) then (chhutteeai) freed of vices and gets across the world-ocean; (manmuhk-i) a self-willed person does not follow the guru and (khoee) loses (pat-i) honour – is not accepted for union with the Creator. 1.
(Rahaau) dwell and reflect on this.

 

ਜਿਨ੍ਹ੍ਹੀ ਏਕੋ ਸੇਵਿਆ ਪੂਰੀ ਮਤਿ ਭਾਈ॥ਆਦਿ ਜੁਗਾਦਿ ਨਿਰੰਜਨਾ ਜਨ ਹਰਿ ਸਰਣਾਈ॥੨॥
Jinĥī eko sevi▫ā pūrī maṯ bẖā▫ī. Āḏ jugāḏ niranjanā jan har sarṇā▫ī. ||2||

 

(Jinhi) those who (seyvia = serve) obey (eyko) the One Creator; they get (poori) perfect (mat-i) understanding – of the conduct of life – o (bhaaee) brethren.
(Jan) the servant/devotee therefore (sarnaee = sanctuary) remains in care and obedience of (har-i) the Almighty/Divine commands, (niranjana) the pristine Master who has existed (aad-i) from time immemorial, i.e. before creation came into being, and (jugaad-i) through the ages. 2.

 

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ॥ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਇਆ ਸਾਚੇ ਪਰਥਾਈ॥੩॥
Sāhib merā ek hai avar nahī bẖā▫ī. Kirpā ṯe sukẖ pā▫i▫ā sācẖe parthā▫ī. ||3||

 

There is (eyk-u) One Master (meyra = my) of all; not (avar-u) another, 0 (bhaaee) brethren.
One (paaia) obtains (sukh-u) peace – union with the Creator – (parthaaee) by (kirpa) grace, i.e. which is obtained by obedience (saachey) of the Eternal Master. 3.

 

ਗੁਰ ਬਿਨੁ ਕਿਨੈ ਨ ਪਾਇਓ ਕੇਤੀ ਕਹੈ ਕਹਾਏ॥ਆਪਿ ਦਿਖਾਵੈ ਵਾਟੜੀਂ ਸਚੀ ਭਗਤਿ ਦ੍ਰਿੜਾਏ॥੪॥
Gur bin kinai na pā▫i▫o keṯī kahai kahā▫e. Āp ḏikẖāvai vātṛīʼn sacẖī bẖagaṯ driṛ▫ā▫e. ||4||

 

(Keyti) any number of people may (kahai) say and (kahaaey) claim to have found the Almighty, but (kinai na) no one can find IT (bin-u) without the guru’s guidance.
The guru (aap-i) himself (dikhaavai) shows (vaatrree’n) the way by (drirraaey) by creating firm commitment to (bhagat-i) devotion (sachi = of the Eternal) to the Almighty i.e. to live by Divine virtues and commands. 4.

 

ਮਨਮੁਖੁ ਜੇ ਸਮਝਾਈਐ ਭੀ ਉਝੜਿ ਜਾਏ॥ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਛੂਟਸੀ ਮਰਿ ਨਰਕ ਸਮਾਏ॥੫॥
Manmukẖ je samjā▫ī▫ai bẖī ujẖaṛ jā▫e. Bin har nām na cẖẖūtsī mar narak samā▫e. ||5||

 

But (jey) if (manmuhk-u) a self-willed person is (samjhaaeeai) counselled, (bhi) even then s/he (jaaey) goes (ujhar-i) on the wrong path.
S/he (chhoottsi) shall not be freed of vices (bin-u) without (naam) living by virtues and commands of (har-i) the Almighty and (samaaey) goes into (narak = hell) cycles of reincarnation, (mar-i) after death. 5.

 

ਜਨਮਿ ਮਰੈ ਭਰਮਾਈਐ ਹਰਿ ਨਾਮੁ ਨ ਲੇਵੈ॥ਤਾ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਬਿਨੁ ਗੁਰ ਕੀ ਸੇਵੈ॥੬॥
Janam marai bẖarmā▫ī▫ai har nām na levai. Ŧā kī kīmaṯ nā pavai bin gur kī sevai. ||6||

 

One who does not (leyvai = take) imbibe Naam of the Almighty is (bharmaaeeai) made to wander (janam-i) in births and (marai) deaths.
(Keemat-i) a price is not (pavai) put (ta ki) on him/her i.e. one is not looked at for union with the Creator, (bin-u) without (seyvai = service) following the teachings of the guru. 6.

 

Page 421

 

ਜੇਹੀ ਸੇਵ ਕਰਾਈਐ ਕਰਣੀ ਭੀ ਸਾਈ॥ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਵੇਖੈ ਵਡਿਆਈ॥੭॥
Jehī sev karā▫ī▫ai karṇī bẖī sā▫ī. Āp kare kis ākẖī▫ai vekẖai vadi▫ā▫ī. ||7||

 

(Jeyhi) whatever (seyv = service) task a creature (karaeeai = made to do) is allotted s/he (karni) has to do (bhi) just (saaee) that.
So when the Creator (aap-i) IT-self (karey) does everything and (veykhai) watches (vaddiaaee) IT’s commands being carried out, (kis-u) whom can (aakheeai) talk to about this? – There is none above IT. 7.

 

ਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸੁ ਆਪਿ ਕਰਾਏ॥ਨਾਨਕ ਸਿਰੁ ਦੇ ਛੂਟੀਐ ਦਰਗਹ ਪਤਿ ਪਾਏ॥੮॥੧੮॥
Gur kī sevā so kare jis āp karā▫e. Nānak sir ḏe cẖẖūtī▫ai ḏargėh paṯ pā▫e. ||8||18||

 

Only (so) that person (seyva karey = serves) obeys the guru (jis-u) whom the Almighty (aap-i) IT-self (karaaey = causes to do) leads to the guru.
(Chhootteeai) one is emancipated from the cycles of births and deaths by (dey) giving (sir-u) the head i.e. humbly submitting – to Divine commands; one then (paaey) receives honour (dargah) in Divine court by way of approval for union with the Creator. 8. 18.

 

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ਆਸਾ ਮਹਲਾ ੧॥ ਰੂੜੋ ਠਾਕੁਰ ਮਾਹਰੋ ਰੂੜੀ ਗੁਰਬਾਣੀ॥ਵਡੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪਾਈਐ ਪਦੁ ਨਿਰਬਾਣੀ॥੧॥
Āsā mėhlā 1. Rūṛo ṯẖākur māhro rūṛī gurbāṇī. vadai bẖāg saṯgur milai pā▫ī▫ai paḏ nirbāṇī. ||1||

 

Composition of the first Guru in Raga Aasa. (Tthaakur) the Master is (roorro = beautiful) lovable and (maaharo = expert) omnipotent; so are (gurbani) the Guru’s teachings.
(Satigur-u) the true Guru (milai) is found (vaddai bhaag-i) by good fortune and one (paaiai) attains (pad-u) the state of (nirbaani) emancipation – by following his teachings. 1.

 

ਮੈ ਓਲ੍ਹ੍ਹਗੀਆ ਓਲ੍ਹ੍ਹਗੀ ਹਮ ਛੋਰੂ ਥਾਰੇ॥ਜਿਉ ਤੂੰ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਮੁਖਿ ਨਾਮੁ ਹਮਾਰੇ ॥੧॥ ਰਹਾਉ॥
Mai olĥgī▫ā olĥgī ham cẖẖorū thāre. Ji▫o ṯūʼn rākẖahi ṯi▫o rahā mukẖ nām hamāre. ||1|| rahā▫o.

 

(Mai) I am (olhagi) a menial servant of Your (olhagia) menial servants; (ham) I am (thaarey) Your (chhoroo = boy) small servant.
(jeo) whatever way (too’n) You (raakh-eh) keep me, I am happy to (rahaa) live (tiau) that way with (tumaarey) Your (naam-u) virtues (mukh-i) in mouth i.e. I live in Your remembrance and obedience. 1.
(Rahaau) dwell and reflect on this.

 

ਦਰਸਨ ਕੀ ਪਿਆਸਾ ਘਣੀ ਭਾਣੈ ਮਨਿ ਭਾਈਐ॥ਮੇਰੇ ਠਾਕੁਰ ਹਾਥਿ ਵਡਿਆਈਆ ਭਾਣੈ ਪਤਿ ਪਾਈਐ॥੨॥
Ḏarsan kī pi▫āsā gẖaṇī bẖāṇai man bẖā▫ī▫ai. Mere ṯẖākur hāth vaḏi▫ā▫ī▫ā bẖāṇai paṯ pā▫ī▫ai. ||2||

 

I have (ghani = a lot) strong (piaassa = thirst) longing (ki) for (darsan = sight) vision of the Almighty, but it is (bhaanai) subject to IT’s will whether I am (bhaaiai) liked (man-i) in IT’s mind i.e. whether I am approved.
The virtues which make one acceptable for union with the Creator are (haath-i) in the hands of (merey) my (tthaakur) Master; when IT is (bhaanai) pleased to give, then one (paaeeai) obtains (pat-i) the honour of uniting with IT. 2.

 

ਸਾਚਉ ਦੂਰਿ ਨ ਜਾਣੀਐ ਅੰਤਰਿ ਹੈ ਸੋਈ॥ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਕਿਨਿ ਕੀਮਤਿ ਹੋਈ॥੩॥
Sācẖa▫o ḏūr na jāṇī▫ai anṯar hai so▫ī. Jah ḏekẖā ṯah rav rahe kin kīmaṯ ho▫ī. ||3||

 

But we should not (jaaneeai = consider) think (saachau) the Eternal Master is somewhere (door-i) far where to find IT; (soee = that) IT is (antar-i) within the mind,
(jah) wherever we (deykha) look, IT (rav-i rahey) pervades (tah) there, but (kin-i = who has?) no one has been able to (keemat-i hoee = put a price) know IT’s virtues fully. 3.

 

ਆਪਿ ਕਰੇ ਆਪੇ ਹਰੇ ਵੇਖੈ ਵਡਿਆਈ॥ਗੁਰਮੁਖਿ ਹੋਇ ਨਿਹਾਲੀਐ ਇਉ ਕੀਮਤਿ ਪਾਈ॥੪॥
Āp kare āpe hare vekẖai vadi▫ā▫ī. Gurmukẖ ho▫e nihālī▫ai i▫o kīmaṯ pā▫ī. ||4||

 

The Almighty (aap-i) IT-self (karey) creates as well as (harey = takes away life) destroys and (veykhai) watches IT’s (vaddiaaee) will being carried out.
By (hoey) being (gurmukh-i) one who follows the guru’s teachings, one (nihaaleeai) can see – have vision; (io) this is how (keemat-i paaee – price is put) one knows the virtues of the Master. 4.

 

ਜੀਵਦਿਆ ਲਾਹਾ ਮਿਲੈ ਗੁਰ ਕਾਰ ਕਮਾਵੈ॥ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਾ ਸਤਿਗੁਰੁ ਪਾਵੈ॥੫॥
Jīvḏi▫ā lāhā milai gur kār kamāvai. Pūrab hovai likẖi▫ā ṯā saṯgur pāvai. ||5||

 

If it (hovai) be (likhia) written (poorab-i) in advance, i.e. if it is preordained – based on past deeds, (ta) then one (paavai) finds (satigur-u) the true guru.
And then if one (kamaavai) carries out (gur kaar = guru’s task) the guru’s instructions, s/he (milai) obtains (laaha) the profit (jeevdia) while alive – to be at peace in life and attain union on death. 5

 

ਮਨਮੁਖ ਤੋਟਾ ਨਿਤ ਹੈ ਭਰਮਹਿ ਭਰਮਾਏ॥ਮਨਮੁਖੁ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਉ ਦਰਸਨੁ ਪਾਏ॥੬॥
Manmukẖṯotā niṯ hai bẖarmėh bẖarmā▫e. Manmukẖ anḏẖ na cẖeṯ▫ī ki▫o ḏarsan pā▫e. ||6||

 

(Manmukh) the self-willed person – who does not follow the guru’s teachings – (bharmaaey) wanders directionless (bharmah-i) in delusion and (hai) is (nit) ever in (totta) loss i.e. cannot take advantage of human birth and keeps reincarnating.
(Manmukh- u) the self-willed person (andh-u) is blinded by his/her ego and does not (cheytaee) remember the Almighty; s/he (kiau = how?) cannot (paaey) obtain (darsan = sight) union with the Creator. 6.

 

ਤਾ ਜਗਿ ਆਇਆ ਜਾਣੀਐ ਸਾਚੈ ਲਿਵ ਲਾਏ॥ਗੁਰ ਭੇਟੇ ਪਾਰਸੁ ਭਏ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ॥੭॥
Ŧā jag ā▫i▫ā jāṇī▫ai sācẖai liv lā▫e. Gur bẖete pāras bẖa▫e joṯī joṯ milā▫e. ||7||

 

A person is (jaaneeai) considered (aaia – came) having been born (jag-i = in the world) into human life if s/he (liv laaey) focuses attention (saachai) on the Eternal, i.e. Divine virtues and commands.
If s/he (bheyttey) finds and follows the guru, s/he (bhaey) becomes (paaras = the stone believed to change a base metal to gold) like the guru and then his/her (joti) soul (milaaey) merges (jot-i) in the Supreme Soul – the Creator. 7.

 

ਅਹਿਨਿਸਿ ਰਹੈ ਨਿਰਾਲਮੋ ਕਾਰ ਧੁਰ ਕੀ ਕਰਣੀ॥ਨਾਨਕ ਨਾਮਿ ਸੰਤੋਖੀਆ ਰਾਤੇ ਹਰਿ ਚਰਣੀ॥੮॥੧੯॥
Ahinis rahai nirālmo kār ḏẖur kī karṇī. Nānak nām sanṯokẖī▫ā rāṯe har cẖarṇī. ||8||19||

 

Those who (rahai) remain (niraalmo = different) untouched to the world-play (ahnis-i) day and night and (karni) carry out commands of (dhur = source) the Almighty.
They are (raatey) imbued with love (charni) for the feet of, i.e. serving, the Creator; they are (santokheea) contented (naam-i) living by Divine virtues and commands, says Nanak. 8. 19.

 

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ਆਸਾ ਮਹਲਾ ੧॥ ਤਾ ਆਖਣੁ ਆਖੀਐ ਤਾ ਕੇ ਅੰਤ ਨ ਜਾਣਾ॥ਮੈ ਨਿਧਰਿਆ ਧਰ ਏਕ ਤੂੰ ਮੈ ਤਾਣੁ ਸਤਾਣਾ॥੧॥
Āsā mėhlā 1. Keṯā ākẖaṇ ākẖī▫ai ṯā ke anṯ na jāṇā. Mai niḏẖri▫ā ḏẖar ek ṯūʼn mai ṯāṇ saṯāṇā. ||1||

 

Composition of the first Guru in Raga Aasa. (Keyta) what-so-ever (aakhan aakhiai = talk) claim we make about knowing the virtues of the Almighty, but we can never (jaana) know (ta ka ant = their limits) them fully.
O Almighty, (too’n) You (eyk) alone are (mai) my (dhar) the support of (mai) me, (nidharia) the hapless one; Your (taan-u = power) support makes me (sataana = with power) strong. 1.

 

ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਹੈ ਸਚ ਨਾਮਿ ਸੁਹੇਲਾ॥ਆਪੁ ਗਇਆ ਸੋਝੀ ਪਈ ਗੁਰ ਸਬਦੀ ਮੇਲਾ ॥੧॥ ਰਹਾਉ॥
Nānak kī arḏās hai sacẖ nām suhelā. Āp ga▫i▫ā sojẖī pa▫ī gur sabḏī melā. ||1|| rahā▫o.

 

It (hai) is Nanak’s supplication that he may live (naam-i) by virtues and commands of (sach) the Eternal Master and be (suheyla) comfortable.
This (sojhi) understanding (paee) comes when (aap-u = self) ego (gaiaa) goes; then (gur sabdi – by the guru’s word) by following the teachings of the guru, one (meyla) finds the Almighty within. 1.
(Rahaau) dwell and reflect on this.

 

ਹਉਮੈ ਗਰਬੁ ਗਵਾਈਐ ਪਾਈਐ ਵੀਚਾਰੁ॥ਸਾਹਿਬ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਦੇ ਸਾਚੁ ਅਧਾਰੁ॥੨॥
Ha▫umai garab gavā▫ī▫ai pā▫ī▫ai vīcẖār. Sāhib si▫o man māni▫ā ḏe sācẖ aḏẖār. ||2||

 

When one (gavaaeeai = loses) gives up (haumai) ego and (garab-u) vanity, s/he (paaeeai) obtains (veechaar-u = reflection) clear understanding,
that one whose mind (maania) accepts the will of (sahib) the Master, IT (dey) gives (saach-u) eternal (adhaar-u) support i.e. accepts him/her for union. 2.

 

ਅਹਿਨਿਸਿ ਨਾਮਿ ਸੰਤੋਖੀਆ ਸੇਵਾ ਸਚੁ ਸਾਈ॥ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਲਾਗਈ ਚਾਲੈ ਹੁਕਮਿ ਰਜਾਈ॥੩॥
Ahinis nām sanṯokẖī▫ā sevā sacẖ sā▫ī. Ŧā ka▫o bigẖan na lāg▫ī cẖālai hukam rajā▫ī. ||3||

 

Being (santokhia) contented in living (naam-i) by Divine virtues and commands (ahnis-i) day and night; (saaee) that is (sach-u) true (seyva) service of the Almighty.
No (bighan-u) obstacle – to union with the Creator – (laagaee = touches) comes in the way of (ta kau) that person who lives (hukam-i rajaaee) by Divine commands. 3.

 

ਹੁਕਮਿ ਰਜਾਈ ਜੋ ਚਲੈ ਸੋ ਪਵੈ ਖਜਾਨੈ॥ਖੋਟੇ ਠਵਰ ਨ ਪਾਇਨੀ ਰਲੇ ਜੂਠਾਨੈ॥੪॥
Hukam rajā▫ī jo cẖalai so pavai kẖajānai. Kẖote ṯẖavar na pā▫inī rale jūṯẖānai. ||4||

 

(Jo) one who (chalai = moves) conducts the self (hukam-i rajaaee) by Divine commands (so = that) s/he (pavai = is put) is accepted (khajaanai) into the treasury – is accepted for union with the Creator.
But (khottey = counterfeit) those who turn away from the Master do not (paaini) obtain no (tthavar) place with the Creator and instead (raley) mix with (jootthaaney = left over meals) those rejected. 4.

 

ਨਿਤ ਨਿਤ ਖਰਾ ਸਮਾਲੀਐ ਸਚੁ ਸਉਦਾ ਪਾਈਐ॥ਖੋਟੇ ਨਦਰਿ ਨ ਆਵਨੀ ਲੇ ਅਗਨਿ ਜਲਾਈਐ॥੫॥
Niṯ niṯ kẖarā samālī▫ai sacẖ sa▫uḏā pā▫ī▫ai. Kẖote naḏar na āvnī le agan jalā▫ī▫ai. ||5||

 

The Almighty (nit nit) ever (samaaliai) takes care of (kharaa = genuine) one who obeys Divine commands and is (paaiai) accepted like (sach-u) good (sauda) merchandise.
But the Master’s (nadar-i) sight of grace does not (aavni) come on (khottey = counterfeit) pretenders; they (ley) are taken – by the messengers of death (jalaaeeai) burnt (agan-i = fire) in hell i.e. are put in cycles of births and deaths. 5.

 

ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ॥ਏਕੋ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਹੋਈ॥੬॥
Jinī āṯam cẖīni▫ā parmāṯam so▫ī. Ėko amriṯ birakẖ hai fal amriṯ ho▫ī. ||6||

 

(Jini) one who (cheenia) recognizes/understands (aatam) the inner-self find (soee) the One (parmaatam-u) Supreme soul. 
There (eyko) is one (amrit) nectar (birakh-u) tree and its (phal-u) fruit (hoee) is nectar i.e. the soul is from the Supreme Soul and therefore the form of the latter. 6

 

ਅੰਮ੍ਰਿਤ ਫਲੁ ਜਿਨੀ ਚਾਖਿਆ ਸਚਿ ਰਹੇ ਅਘਾਈ॥ਤਿੰਨਾ ਭਰਮੁ ਨ ਭੇਦੁ ਹੈ ਹਰਿ ਰਸਨ ਰਸਾਈ॥੭॥
Amriṯ fal jinī cẖākẖi▫ā sacẖ rahe agẖā▫ī. Ŧinnā bẖaram na bẖeḏ hai har rasan rasā▫ī. ||7||

 

Those (jinni) who (chaakhia) taste (amrit) the life-giving (phal-u) fruit – Naam, or Divine virtues, they remain (aghaaee) satisfied with being absorbed (sach-i) in the Eternal.
(Ti’nnaa) they have n0 (bharam) doubt about the omnipresence of the Almighty, or feeling of (bheyd) separation from IT; they (rasaaee) relish having the virtues of (har-i) the Almighty on their (rasan) tongues . 7.

 

ਹੁਕਮਿ ਸੰਜੋਗੀ ਆਇਆ ਚਲੁ ਸਦਾ ਰਜਾਈ॥ਅਉਗਣਿਆਰੇ ਕਉ ਗੁਣੁ ਨਾਨਕੈ ਸਚੁ ਮਿਲੈ ਵਡਾਈ॥੮॥੨੦॥
Hukam sanjogī ā▫i▫ā cẖal saḏā rajā▫ī. A▫ogaṇi▫āre ka▫o guṇ nānkai sacẖ milai vadā▫ī. ||8||20||

 

O mortal, you (aaia = came) took birth (hukam-i) by Divine command, (sanjogi) association with human form being based on past deeds; (sadaa) ever (chal-u) live by (rajaaee) Divine commands.
The mortal cannot do it on his/her own; if (gun-u) the virtue of – remembrance of – (sach-u) the Eternal (milai) is received by (auganiaarey) the virtue-less (nanakai) Nanak, that will get him (vaddaaee) glory – by way of union with the Creator. 8. 20.

 

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ਆਸਾ ਮਹਲਾ ੧॥ ਮਨੁ ਰਾਤਉ ਹਰਿ ਨਾਇ ਸਚੁ ਵਖਾਣਿਆ॥ਲੋਕਾ ਦਾ ਕਿਆ ਜਾਇ ਜਾ ਤੁਧੁ ਭਾਣਿਆ॥੧॥
Āsā mėhlā 1. Man rāṯa▫o har nā▫e sacẖ vakẖāṇi▫ā. Lokā ḏā ki▫ā jā▫e jā ṯuḏẖ bẖāṇi▫ā. ||1||

 

Composition of the first Guru in Raga Aasa. One’s (man-u) mind (raatau) is imbued with love/obedience of (har-i naaey) Divine commands (vakhania = uttering) by praising virtues of (sach-u) the Eternal.
(Kia) what is (jaaey) lost (loka ka) of the people i.e. why do others bother (ja) if (tudh-u) You are (bhaania) pleased with me – have imparted me Divine virtues? – They can also have them. 1.

 

Page 422

 

ਜਉ ਲਗੁ ਜੀਉ ਪਰਾਣ ਸਚੁ ਧਿਆਈਐ॥ਲਾਹਾ ਹਰਿ ਗੁਣ ਗਾਇ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ ॥੧॥ ਰਹਾਉ॥
Ja▫o lag jī▫o parāṇ sacẖḏẖi▫ā▫ī▫ai. Lāhā har guṇ gā▫e milai sukẖ pā▫ī▫ai. ||1|| rahā▫o.

 

(Jau lag-u) as long as there is (jeeo) soul and (praan) breaths in the body, we should (dhiaaeeai) pay attention/obey (sach-u) the Eternal.

(Laaha) the benefit (milai) obtained (gaaey = singing) by praising (har-i gun) Divine virtues is (paaeeai) to attain (sukh-u) peace – by driving out other ideas. 1.
(Rahaau) dwell and reflect on this.

 

ਸਚੀ ਤੇਰੀ ਕਾਰ ਦੇਹਿ ਦਇਆਲ ਤੂੰ॥ਹਉ ਜੀਵਾ ਤੁਧੁ ਸਾਲਾਹਿ ਮੈ ਟੇਕ ਅਧਾਰੁ ਤੂੰ॥੨॥
Sacẖī ṯerī kār ḏėh ḏa▫i▫āl ṯūʼn. Ha▫o jīvā ṯuḏẖ sālāhi mai tek aḏẖār ṯūʼn. ||2||

 

O (daiaal) compassionate Almighty, please (deyh-i = give) make me aware of (teyri) Your (kaar = task) commands.
(Hau) I (jeeva) live without falling prey to vices (saalaah-i) praising (tudh-u) You; this is (mai) my (tteyk) support and (adhaar) sustenance. 2.

 

ਦਰਿ ਸੇਵਕੁ ਦਰਵਾਨੁ ਦਰਦੁ ਤੂੰ ਜਾਣਹੀ॥ਭਗਤਿ ਤੇਰੀ ਹੈਰਾਨੁ ਦਰਦੁ ਗਵਾਵਹੀ॥੩॥
Ḏar sevak ḏarvān ḏaraḏṯūʼn jāṇhī. Bẖagaṯṯerī hairān ḏaraḏ gavāvhī. ||3||

 

O Almighty, I am Your (sevak-u = servant) seeker (darvaan-u = gatekeeper) come to seek Your sanctuary; You (jaanahi) know (darad-u) my pain/yearning.
(Teyri) Your (bhagat-i) devotion is (haaraan-u = surprise) a wonderful experience; it (gavaavhi) banishes all (darad-u) pain. 3.

 

ਦਰਗਹ ਨਾਮੁ ਹਦੂਰਿ ਗੁਰਮੁਖਿ ਜਾਣਸੀ॥ਵੇਲਾ ਸਚੁ ਪਰਵਾਣੁ ਸਬਦੁ ਪਛਾਣਸੀ॥੪॥
Ḏargėh nām haḏūr gurmukẖ jāṇsī. velā sacẖ parvāṇ sabaḏ pacẖẖāṇsī. ||4||

 

(Gurmukh-i) one who follows the guru (jaansi) knows that conformance to (naam-u) Divine commands takes one (hadoor-i) to the presence of (dargah = Divine court) the Almighty.

That (veyla) time is (parvaan-u = accepted) fruitfully spent when one (pachhansi) recognises/obeys (sabad-u = word) Divine commands. 4.

 

ਸਤੁ ਸੰਤੋਖੁ ਕਰਿ ਭਾਉ ਤੋਸਾ ਹਰਿ ਨਾਮੁ ਸੇਇ॥ਮਨਹੁ ਛੋਡਿ ਵਿਕਾਰ ਸਚਾ ਸਚੁ ਦੇਇ॥੫॥
Saṯ sanṯokẖ kar bẖā▫o ṯosā har nām se▫e. Manhu cẖẖod vikār sacẖā sacẖḏe▫e. ||5||

 

(Kar-i) practicing (sat-u) truthfulness, (santokh = contentment) happy acceptance of Divine will, (bhaau =love) yearning for the Almighty, and living by (har-i naam-u) Divine commands; (sey-i) this is (tosa = wherewithal for journey) the method to reach the Master.
When one (chhodd-i) gives up (vikaar) vices (manh-u) from the mind and (sacha) the Eternal (dey-i = gives) grants awareness of (sach-u = truth) IT-self i.e. the Creator is discovered within when vices leave the mind.

 

ਸਚੇ ਸਚਾ ਨੇਹੁ ਸਚੈ ਲਾਇਆ॥ਆਪੇ ਕਰੇ ਨਿਆਉ ਜੋ ਤਿਸੁ ਭਾਇਆ॥੬॥
Sacẖe sacẖā nehu sacẖai lā▫i▫ā. Āpe kare ni▫ā▫o jo ṯis bẖā▫i▫ā. ||6||

 

(Sachey) the Eternal Master (laaia) creates with (neyh-u) love/liking (sachai) for truth, i.e. obeying Naam. And (aapey) IT-self (karey niaau = does justice) bestows grace on (tis-u) that person (jo) with whose deeds IT is (bhaaia) pleased. 6.

 

ਸਚੇ ਸਚੀ ਦਾਤਿ ਦੇਹਿ ਦਇਆਲੁ ਹੈ॥ਤਿਸੁ ਸੇਵੀ ਦਿਨੁ ਰਾਤਿ ਨਾਮੁ ਅਮੋਲੁ ਹੈ॥੭॥
Sacẖe sacẖī ḏāṯḏėh ḏa▫i▫āl hai. Ŧis sevī ḏin rāṯ nām amol hai. ||7||

 

 (Sachi) the lasting (daat-i) benediction – of Divine virtues is with (sachey) the Eternal Master and (deyh-i) gives to one to whom IT is (daiaal-u = compassionate) kind/pleased.
Awareness of (aam-u) Divine commands is (amol-u) a priceless treasure; we should (seyvi = serves) comply with it (din-u) day and (raat-i) night. 7.

 

ਤੂੰ ਉਤਮੁ ਹਉ ਨੀਚੁ ਸੇਵਕੁ ਕਾਂਢੀਆ॥ਨਾਨਕ ਨਦਰਿ ਕਰੇਹੁ ਮਿਲੈ ਸਚੁ ਵਾਂਢੀਆ॥੮॥੨੧॥
Ŧūʼn uṯam ha▫o nīcẖ sevak kāʼndẖī▫ā. Nānak naḏar karehu milai sacẖ vāʼndẖī▫ā. ||8||21||

 

O Almighty, (too’n) You are (utam-u) sublime and (hau) I am (kaa’nddheeaa) called Your (neech-u) lowly (seyvak) servant.
I am (vaandhia) separated from You; please (nadar-i kareyh-u = cast glance) bestow Your grace so that I may be (milai = meet) with You o (sach-u) Eternal Master, supplicates Nanak. 8. 21.

 

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ਆਸਾ ਮਹਲਾ ੧॥ ਆਵਣ ਜਾਣਾ ਕਿਉ ਰਹੈ ਕਿਉ ਮੇਲਾ ਹੋਈ॥ਜਨਮ ਮਰਣ ਕਾ ਦੁਖੁ ਘਣੋ ਨਿਤ ਸਹਸਾ ਦੋਈ॥੧॥
Āsā mėhlā 1. Āvaṇ jāṇā ki▫o rahai ki▫o melā ho▫ī. Janam maraṇ kā ḏukẖ gẖaṇo niṯ sahsā ḏo▫ī. ||1||

 

Composition of the first Guru in Raga Aasa. Question: (Kiau) how do (aavan jaana = coming and going) cycles of births and deaths (rahai) end? How does (meyla hoee) meeting take place i.e. how one unites with the Almighty. (The answer to this is in verse 2).
There is (ghano) great (dukh-u) suffering in (janam maran = births and deaths) being in cycles of reincarnation; it is caused by (nit) ever having (sahsa) doubts about the Master and (doee) duality – looking to others than the Almighty. 1.

 

ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਜੀਵਨਾ ਫਿਟੁ ਧ੍ਰਿਗੁ ਚਤੁਰਾਈ॥ਸਤਿਗੁਰ ਸਾਧੁ ਨ ਸੇਵਿਆ ਹਰਿ ਭਗਤਿ ਨ ਭਾਈ ॥੧॥ ਰਹਾਉ॥

Bin nāvai ki▫ā jīvnā fit ḏẖarig cẖaṯurā▫ī. Saṯgur sāḏẖ na sevi▫ā har bẖagaṯ na bẖā▫ī. ||1|| rahā▫o.

 

(Kia) what use is (jeena) living (bin-u) without conforming to (naavai) Divine virtues and commands? One who shows (chaturaaee) cleverness, i.e. goes by self-will, is (phitt-u dhrig-u) disgraceful – for not obeying the Creator who provides everything.
This caused by not (seyvia = serving) obeying the teachings of (satigur saadh-u) true guru and not (bhaaee) liking (bhagat-i = devotion) being in obedience to (har-i) the Almighty. 1.
(Rahaau) dwell and reflect on this.

 

ਆਵਣੁ ਜਾਵਣੁ ਤਉ ਰਹੈ ਪਾਈਐ ਗੁਰੁ ਪੂਰਾ॥ਰਾਮ ਨਾਮੁ ਧਨੁ ਰਾਸਿ ਦੇਇ ਬਿਨਸੈ ਭ੍ਰਮੁ ਕੂਰਾ॥੨॥
Āvaṇ jāvaṇṯa▫o rahai pā▫ī▫ai gur pūrā. Rām nām ḏẖan rās ḏe▫e binsai bẖaram kūrā. ||2||

 

Answer to the question above. When (poora) the perfect guru (paaeeai) is found and followed, (tau) then being (aavan jaavan = births and deaths) in cycles of reincarnation (rahai) is obviated.
The guru (dey-i) gives (dhan-u raas-i) the wealth of (raam-u naam-u) Divine virtues and commands – as guide for life; with it, (bhram-u) wandering in pursuit of (koorra = false) temptations/transitory pleasures (binsai) is banished. 2.

 

ਸੰਤ ਜਨਾ ਕਉ ਮਿਲਿ ਰਹੈ ਧਨੁ ਧਨੁ ਜਸੁ ਗਾਏ॥ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰਾ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ॥੩॥
Sanṯ janā ka▫o mil rahai ḏẖan ḏẖan jas gā▫e. Āḏ purakẖ apramparā gurmukẖ har pā▫e. ||3||

 

One who (mil-i rahai) remains in the company of (sant janaa) humble seekers of the Almighty, i.e. takes part in holy congregation, and (gaaey) sings (jas-u) praises of the Almighty calling IT (dhan-u dhan-u) great, great – the greatest, i.e. not equating IT with anyone else.
(gurmukh-i) follower of the teachings of the guru, (paaey) finds (har-i) the Almighty, (aprampara) the Infinite (purakh-u) all pervasive (aad-i) Primal Being. 3.

 

ਨਟੂਐ ਸਾਂਗੁ ਬਣਾਇਆ ਬਾਜੀ ਸੰਸਾਰਾ॥ਖਿਨੁ ਪਲੁ ਬਾਜੀ ਦੇਖੀਐ ਉਝਰਤ ਨਹੀ ਬਾਰਾ॥੪॥
Natū▫ai sāʼng baṇā▫i▫ā bājī sansārā. Kẖin pal bājī ḏekẖī▫ai ujẖraṯ nahī bārā. ||4||

 

(Sansaara) the world (baaji) play is like (saang) performance of a role by (nattooai = dancer) an actor – it is neither real nor permanent.
We (dekhiai) see (baaji) the play (khin pal) for a while; it does not take (baara) long for the play (ujhrat) to end. 4.

 

ਹਉਮੈ ਚਉਪੜਿ ਖੇਲਣਾ ਝੂਠੇ ਅਹੰਕਾਰਾ॥ਸਭੁ ਜਗੁ ਹਾਰੈ ਸੋ ਜਿਣੈ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਾ॥੫॥
Ha▫umai cẖa▫upaṛ kẖelṇā jẖūṯẖe ahaʼnkārā. Sabẖ jag hārai so jiṇai gur sabaḏ vīcẖārā. ||5||

 

People (kheylna) play (chauparr-i = a game of dice) the game of life in (jhootth-e) false (ahankaara) pride – each thinking s/he will win.
(Sabh-u) the whole (jag-u) world (haarai) loses; only (so) that person (jinai) wins who (veechaara) contemplates/acts on (sabad-u = word) the teachings of the guru. 5.

 

ਜਿਉ ਅੰਧੁਲੈ ਹਥਿ ਟੋਹਣੀ ਹਰਿ ਨਾਮੁ ਹਮਾਰੈ॥ਰਾਮ ਨਾਮੁ ਹਰਿ ਟੇਕ ਹੈ ਨਿਸਿ ਦਉਤ ਸਵਾਰੈ॥੬॥
Ji▫o anḏẖulai hath tohṇī har nām hamārai. Rām nām har tek hai nis ḏa▫uṯ savārai. ||6||

 

(Jiau) like (andhulai) a blind person has (tohani) a probing stick as guide for walking, so are (har-i naam-u) Divine commands – guide for life, (hamaarai) for me.
(Har-i) the Almighty, (raam naam-u) IT’s virtues and commands, is my (tteyk) support (nis-i) at night, (daut = daylight) day and (savaarai) at dawn. 6.

 

ਜਿਉ ਤੂੰ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਹਰਿ ਨਾਮ ਅਧਾਰਾ॥ਅੰਤਿ ਸਖਾਈ ਪਾਇਆ ਜਨ ਮੁਕਤਿ ਦੁਆਰਾ॥੭॥
Ji▫o ṯūʼn rākẖahi ṯi▫o rahā har nām aḏẖārā. Anṯ sakẖā▫ī pā▫i▫ā jan mukaṯḏu▫ārā. ||7||

 

(Har-i naam) Divine virtues and commands – are my (adhaara) support/guide; I (raha = live) am happy to live (tiau) the way (jiau) as (too’n) You (raakhah-i) keep me – I submit to Your will.
(jan) this servant (paaia) has found – Divine virtues and commands as – (sakhaaee) a companion which accompanies (ant-i) till the end; and leads to (duaara) the gate to (mukat-i) freedom from cycles of births and deaths. 7.

 

ਜਨਮ ਮਰਣ ਦੁਖ ਮੇਟਿਆ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰੇ॥ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਪੂਰਾ ਗੁਰੁ ਤਾਰੇ॥੮॥੨੨॥
Janam maraṇḏukẖ meti▫ā jap nām murāre. Nānak nām na vīsrai pūrā gur ṯāre. ||8||22||

 

(Dukh) the pain of being in cycles of (janam) births and (maran) deaths is (meyttia = erased) obviated (jap-i) by remembering and conforming to (naam-u) commands of (muraarey = destroyer of evil) of the Almighty.
(Naam-u) Divine commands (na veesrai = not forgotten) are ever remembered by following the guru’s teachings; this way (poora) the perfect guru (taarey) ferries one across the world-ocean – frees from cycles of reincarnation, says Nanak. 8. 22.