SGGS pp 460-462, Aasa M: 5, Chhants 12-14. 

 

ਆਸਾ ਮਹਲਾ ੫ ॥

Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa.

 

ਵੰਞੁ ਮੇਰੇ ਆਲਸਾ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ  ॥  ਰਾਵਉ ਸਹੁ ਆਪਨੜਾ ਪ੍ਰਭ ਸੰਗਿ ਸੋਹੰਤੀ ॥

vañ mere ālsā har pās benanṯī.  Rāvao saho āpnaṛā parabẖ sang sohanṯī. behove glory

 

(Vanjn-u = go) leave, (meyrey) my (aalsa = laziness) indifference, I must (beynanti) make supplication (paas-i = with) to (har-i) the Almighty – to enable me to find IT.

I (raavau) enjoy the company (aapnrra = own) of my (sah-u) Master within; I (sohanti) look good being (sang-i) with (prabh) the Almighty, i.e. being accepted by the Master is my glory.

 

ਸੰਗੇ ਸੋਹੰਤੀ ਕੰਤ ਸੁਆਮੀ ਦਿਨਸੁ ਰੈਣੀ ਰਾਵੀਐ ॥ ਸਾਸਿ ਸਾਸਿ ਚਿਤਾਰਿ ਜੀਵਾ ਪ੍ਰਭੁ ਪੇਖਿ ਹਰਿ ਗੁਣ ਗਾਵੀਐ ॥

Sange sohanṯī kanṯ suāmī ḏinas raiṇī rāvīai.  Sās sās cẖiṯār jīvā parabẖ pekẖ har guṇ gāvīai.

 

I (sohanti) look good (sangey) in the company of (kant suaami) the Almighty-spouse; I (raaveeai) enjoy his company (dinas-u) day and (raini) night, i.e. keeping the Master in mind feels good and makes the body and mind to blossom.

(Chitaar-i) remembering the Almighty (saas-i saas-i = with every breath) every moment, (jeeva = I live) one does not succumb to vices; we should (gaaveeai = sing) remember and live by (har-i gun) Divine virtues in order to (peykh-i = see) have vision of (prabh-u) the Almighty within.

 

ਬਿਰਹਾ ਲਜਾਇਆ ਦਰਸੁ ਪਾਇਆ ਅਮਿਉ ਦ੍ਰਿਸਟਿ ਸਿੰਚੰਤੀ ॥  ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਮੇਰੀ ਇਛ ਪੁੰਨੀ ਮਿਲੇ ਜਿਸੁ ਖੋਜੰਤੀ ॥੧॥

Birhā lajāiā ḏaras pāiā amio ḏarisat siʼncẖanṯī. Binvanṯ Nānak merī icẖẖ punnī mile jis kẖojanṯī. ||1||

 

One who lives by Divine virtues and commands becomes close to the Master; his/her (birha) separation (lajaaia) feels ashamed – for being irrelevant, i.e. no longer remains; when (daras-u = sight) vision of the Almighty is (paaia) obtained, IT’s (amio/amrit) life-giving (dristt-i = glance) grace (sinchanti = irrigates) revitalises the withering mind – causing it to blossom.

(Binvant) supplicates fifth Nanak: My (ichh) wish is (punni) fulfilled; I (miley) found the One (jis-u) whom I was (khojanti) looking for. 1.

 

ਨਸਿ ਵੰਞਹੁ ਕਿਲਵਿਖਹੁ ਕਰਤਾ ਘਰਿ ਆਇਆ ॥ ਦੂਤਹ ਦਹਨੁ ਭਇਆ ਗੋਵਿੰਦੁ ਪ੍ਰਗਟਾਇਆ ॥

Nas vañahu kilvikẖahu karṯā gẖar āiā. Ḏūṯah ḏahan bẖaiā govinḏ paragtāiā.

 

O (kilvikhah-u) vices, (nas-i vanjnh-u) run away, (karta) the Creator has (aaia) come (ghar-i = home) in the mind, i.e. with the Almighty in mind, vices have no place there.

When (govind-u) the Master (pragttaaia) manifests, (dahan-u = being burnt) destruction of (dootah = messengers of evil) vices (bhaiaa) occurs, i.e. the vices vanish.

 

ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਗੋਬਿੰਦ ਲਾਲਨ ਸਾਧਸੰਗਿ ਵਖਾਣਿਆ ॥ ਆਚਰਜੁ ਡੀਠਾ ਅਮਿਉ ਵੂਠਾ ਗੁਰ ਪ੍ਰਸਾਦੀ ਜਾਣਿਆ ॥

Pargate gupāl gobinḏ lālan sāḏẖsang vakẖāṇiā. Ācẖaraj dīṯẖā amio vūṯẖā gur parsādī jāṇiā.

 

And, (laalan) the Beloved (gobind) Master, (gupaal) the preserver (pragttey) manifests in the mind when one (vakhaania = utters) recounts and praises IT’s virtues (saadhsang-i) in holy congregation.

(Aacharaj-u) the wondrous Master (ddeettha) is seen when (amio/amrit) Divine virtues (voottha) abide in the mind; this (jaania) is recognized (gur prasaadi) with grace/guidance of the guru.

 

ਮਨਿ ਸਾਂਤਿ ਆਈ ਵਜੀ ਵਧਾਈ ਨਹ ਅੰਤੁ  ਜਾਈ ਪਾਇਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਖ ਸਹਜਿ ਮੇਲਾ ਪ੍ਰਭੂ ਆਪਿ ਬਣਾਇਆ ॥੨॥

Man sāʼnṯ āī vajī vaḏẖāī nah anṯ jāī pāiā. Binvanṯ Nānak sukẖ sahj melā parabẖū āp baṇāiā. ||2||

 

With this, (saant-i) peace (aaee) comes (man-i) to the mind, it (vaji vadhaaee = congratulations come) experiences happiness whose (ant) limit (nah jaaee) cannot (paaia) found, i.e. this happiness is beyond measure.

This (meyla) union that gives (sukh) happiness (sahj-i) with poise (banaaia = made) is facilitated by the Almighty (aap-i) IT-self – comes by Divine grace. 2.

 

ਨਰਕ ਨ ਡੀਠੜਿਆ ਸਿਮਰਤ ਨਾਰਾਇਣ ॥ ਜੈ  ਜੈ ਧਰਮੁ ਕਰੇ ਦੂਤ ਭਏ ਪਲਾਇਣ ॥

Narak na dīṯẖṛiā simraṯ nārāiṇ. Jai jai ḏẖaram kare ḏūṯ bẖae palāiṇ.

 

(Simrat) by remembering – to live by virtues and commands of – (naaraain) the Master, (narak) hell is not (ddeettharia) seen, i.e. the soul is not put in cycles of reincarnation.

In fact, (dharam-u/Dharam Rai) the metaphoric presenter in Divine court (jai jai karey = hails) salutes it; (doot/jam-doot) the messengers of death – who take and virtue- less souls for reincarnation – (bhaey palaain) run away. 2.

 

ਧਰਮ ਧੀਰਜ ਸਹਜ ਸੁਖੀਏ ਸਾਧਸੰਗਤਿ ਹਰਿ ਭਜੇ ॥ ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਰਾਖਿ ਲੀਨੇ ਮੋਹ ਮਮਤਾ ਸਭ ਤਜੇ ॥

Ḏẖaram ḏẖīraj sahj sukẖīe sāḏẖsangaṯ har bẖaje. Kar anūgrahu rākẖ līne moh mamṯā sabẖ ṯaje.

 

(Bhajey) by remembering (har-i) the Almighty (saadhsangat-i) in holy congregation, one acquires (dharam = dutifulness) awareness of the purpose of life, (dheeraj) patience, (sahj) equipoise and becomes (sukheeay) at peace.

The Almighty (kar-i = does) shows (anugrah-u) kindness to (raakh-i leeney) protect the devotee and he/she (tajey) gives up (sabh) all vices like (moh) attachment to the world-play and (mamta = my, mine) possessiveness.

 

ਗਹਿ ਕੰਠਿ ਲਾਏ ਗੁਰਿ ਮਿਲਾਏ ਗੋਵਿੰਦ  ਜਪਤ ਅਘਾਇਣ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਿਮਰਿ ਸੁਆਮੀ ਸਗਲ ਆਸ ਪੁਜਾਇਣ ॥੩॥

Gėh kanṯẖ lāe gur milāe govinḏ japaṯ agẖāiṇ.  Binvanṯ Nānak simar suāmī sagal ās pujāiṇ. ||3||

 

The devotees are (milaaey) united with the Creator (gur-i) by the guru through his teachings of (japat) remembrance of (govind) the Master, and (aghaain) is satisfying; the Master (kantth-i laaey) embraces them, i.e. manifests to them within their minds.

(Binvant-i) supplicates fifth Nanak: This comes (simar-i) by remembering/obeying (suaami) the Master, (pujaain) the fulfiller of (sagal) all (aas) wishes. 3.

 

 

Page 461

 

ਨਿਧਿ ਸਿਧਿ ਚਰਣ ਗਹੇ ਤਾ ਕੇਹਾ ਕਾੜਾ  ॥ ਸਭੁ ਕਿਛੁ ਵਸਿ ਜਿਸੈ ਸੋ ਪ੍ਰਭੂ  ਅਸਾੜਾ ॥ Niḏẖ siḏẖ cẖaraṇ gahe ṯā kehā kāṛā. Sabẖ kicẖẖ vas jisai so parabẖū asāṛā.   If one (gahey) holds (charan) the feet, i.e. places the self in care of the Almighty, the Master of all (nidh-i) treasures and (sidh-i) supernatural powers, (ta) then (keyha = what type) what (kaarra) anxiety can s/he have? (Asaarra) my (prabhoo) Master is One (jisai) who has (vas-i) control over (sabh-u kichh-u) every thing – and so I have no worries.   ਗਹਿ ਭੁਜਾ ਲੀਨੇ ਨਾਮ ਦੀਨੇ ਕਰੁ ਧਾਰਿ ਮਸਤਕਿ ਰਾਖਿਆ ॥ ਸੰਸਾਰ ਸਾਗਰੁ ਨਹ ਵਿਆਪੈ ਅਮਿਉ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ Gėh bẖujā līne nām ḏīne kar ḏẖār masṯak rākẖiā. Sansār sāgar nah viāpai amio har ras cẖākẖiā.   One who places the self in care of the Almighty, the Master (gah-i leeney) holds his/her (bhuja = arm) hand, i.e. pull him/her out of vices, (deeney) imparts awareness of (naam) Divine virtues and commands as guide for life; IT (raakhia) protects him/her from vices (dhaar-i) by putting IT’s (kar-u) hand (mastak-i) on the forehead, i.e. by blessing him/her. S/he (chaakhia) tastes (amiau/amrit) the life-giving (har-i ras-u) Divine elixir, i.e. emulates Divine virtues and hence (sansar saagar-u = world-ocean) birth in the world again does not (viaapai) happen to them, i.e. is not born again.   ਸਾਧਸੰਗੇ ਨਾਮ ਰੰਗੇ ਰਣੁ ਜੀਤਿ ਵਡਾ  ਅਖਾੜਾ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਬਹੁੜਿ ਜਮਿ ਨ ਉਪਾੜਾ ॥੪॥੩॥੧੨॥ Sāḏẖsange nām range raṇ jīṯ vadā akẖāṛā. Binvanṯ Nānak saraṇ suāmī bahuṛ jam na upāṛā. ||4||3||12||   One is (rangey) imbued with (naam) Divine virtues by (saadhsangey) participating in holy congregation – where virtues of the Almighty are praised – s/he becomes (ran-u jeet) conqueror in the battle – against temptations/vices, on (vadda) the great (akhaara = arena) battlefield – of life. (Binvant-i) supplicates the fifth Nanak: One (saran-i) in the care of, i.e. in obedience to, (suaami) the Master is not (upaara = uprooted) taken one away – from uniting with the Creator -, (jam-i) by the messenger of (bahurr-i) again – after numerous births. 4. 3. 12.   ——————————————

 

Note: This Shabad by the fifth Guru is a reminder that one has to face consequences of one’s deeds in life as well as in the hereafter. One can avoid committing evil by remaining conscious of the Almighty’s presence with us. This comes by joining the holy congregation.

 

ਆਸਾ ਮਹਲਾ ੫ ॥ ਦਿਨੁ ਰਾਤਿ ਕਮਾਇਅੜੋ  ਸੋ ਆਇਓ ਮਾਥੈ ॥  ਜਿਸੁ ਪਾਸਿ ਲੁਕਾਇਦੜੋ ਸੋ ਵੇਖੀ ਸਾਥੈ ॥

Āsā mėhlā 5. Ḏin rāṯ kamāiaṛo so āio māthai. Jis pās lukāiḏṛo so vekẖī sāthai.

 

Baani of the fifth Guru in Raga Aasa: O human being, whatever – good or evil – you (kamaaidrro) do during (din-u) day or (raat-i) night, (so) that ( aaio = comes) is written on your (maathai) forehead, i.e. decides destiny.

The Almighty, (paas-i) from (jis-u ) whom you try to (lukaaidrro) hide, is (saathai) with you (veykhi) watching – being within.

 

ਸੰਗਿ ਦੇਖੈ ਕਰਣਹਾਰਾ ਕਾਇ ਪਾਪੁ ਕਮਾਈਐ ॥ ਸੁਕ੍ਰਿਤੁ ਕੀਜੈ ਨਾਮੁ ਲੀਜੈ ਨਰਕਿ ਮੂਲਿ ਨ ਜਾਈਐ ॥

Sang ḏekẖai karaṇhārā kāe pāp kamāīai. Sukariṯ kījai nām lījai narak mūl na jāīai.

 

Being (sang-i) with every one, (karanhaara) the Creator (deykhai) watches, so (kaaey) why do we (kamaaeeai) commit any (paap-u) traansgression?

If we (leejai = take) think of (naam-u) Divine virtues and commands and (keejai) do (sukrit) virtuous deeds/conform, then we are (mool-i = absolutely) certain not to (jaaeeai = go) be put (narak-i = in hell) in cycles of births and deaths.

 

ਆਠ ਪਹਰ ਹਰਿ ਨਾਮੁ ਸਿਮਰਹੁ ਚਲੈ ਤੇਰੈ ਸਾਥੇ ॥  ਭਜੁ ਸਾਧਸੰਗਤਿ ਸਦਾ ਨਾਨਕ ਮਿਟਹਿ ਦੋਖ ਕਮਾਤੇ ॥੧॥

Āṯẖ pahar har nām simrahu cẖalai ṯerai sāthe. Bẖaj sāḏẖsangaṯ saḏā Nānak mitėh ḏokẖ kamāṯe. ||1||

 

(Simrah-u) remember/conform to (har-i naam-u) Divine virtues and commands (aatth = eight x pahar = three hour periods – 24 hours) round the clock; its consequences/credit shall (chalai) go (saathai)  with (teyrai) you.

(Sadaa) ever (bhaj-u) invoke Naam (saadhsangat-i) in holy congregation – and live by it – then the consequences of (dokh) faults (kamaatey) committed by you (mittah-i = erased) shall be removed from the mind, says the fifth Nanak. 1.

 

ਵਲਵੰਚ ਕਰਿ ਉਦਰੁ ਭਰਹਿ ਮੂਰਖ ਗਾਵਾਰਾ ॥  ਸਭੁ ਕਿਛੁ ਦੇ ਰਹਿਆ ਹਰਿ ਦੇਵਣਹਾਰਾ ॥

valvancẖ kar uḏar bẖarėh mūrakẖ gāvārā. Sabẖ kicẖẖ ḏe rahiā har ḏevaṇhārā.

 

O (gaavaara) thoughtless (moorakh) fool, You (bharah-i) fill your (udar-u) belly, i.e. make money (kar-i = doing) by using (valvanch) machinations/ unfair means.

Remember, (deyvanhaara = giver) the Almighty Sustainor (dey rahia = gives) provides (sabh-u kichh-u) everything – make efforts to get things by fair means.

 

ਦਾਤਾਰੁ ਸਦਾ ਦਇਆਲੁ ਸੁਆਮੀ ਕਾਇ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਮਿਲੁ ਸਾਧਸੰਗੇ ਭਜੁ ਨਿ ਸੰਗੇ ਕੁਲ ਸਮੂਹਾ ਤਾਰੀਐ ॥

Ḏāṯār saḏā ḏaiāl suāmī kāe manhu visārīai. Mil sāḏẖsange bẖaj nisange kul samūhā ṯārīai.

 

(Kaaey) how can, i.e. we should not, (visaareeai) forget commands of (daataar-u = giver) the beneficent (suaami) Master who is (sadaa) ever (daiaal-u) compassionate.

Let us (mil-u) get together (saadhsangey) in holy congregation to (bhaj-u) praise – and learn to obey IT – (nisangey) without any reservations; with this, one (taareeai = ferry) takes – brings good name to – one’s (samooha) total (kul) lineage.

 

ਸਿਧ ਸਾਧਿਕ ਦੇਵ ਮੁਨਿ ਜਨ ਭਗਤ ਨਾਮੁ  ਅਧਾਰਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਦਾ ਭਜੀਐ ਪ੍ਰਭੁ ਏਕੁ ਕਰਣੈਹਾਰਾ ॥੨॥

Siḏẖ sāḏẖik ḏev mun jan bẖagaṯ nām aḏẖārā. Binvanṯ Nānak saḏā bẖajīai parabẖ ek karnaihārā. ||2||

 

(Sidh) accomplished saints, (saadhik) seekers, (deyv) gods, (mun-i jan) silent sages, and (bhagat) devotees take (naam-u) virtues and commands of the Almighty as (adhaara = support) guide for their lives.

(Binvant-i) submits fifth Nanak: Let us (sadaa) ever (bhajeeai = remember) invoke (prabh-u) the Almighty, (eyk-u) the lone (karnaihaara) Creator and provider. 2.

 

ਖੋਟੁ ਨ ਕੀਚਈ ਪ੍ਰਭੁ ਪਰਖਣਹਾਰਾ ॥ ਕੂੜੁ ਕਪਟੁ ਕਮਾਵਦੜੇ ਜਨਮਹਿ ਸੰਸਾਰਾ ॥

Kẖot na kīcẖī parabẖ parkẖaṇhārā. Kūṛ kapat kamāvḏaṛe janmėh sansārā.

 

(Na keechaee = do not do, khott = deceit) do not be deceitful; (prabh-u) the Almighty (parkhanhaara = appraiser) knows everything.

Those (kamaavdarrey) practising (koorr-u) falsehood and (kapatt-u) deceit (janmah- i) are born – again – (sansaara) into the world – remain in cycles of reincarnation.

 

ਸੰਸਾਰੁ ਸਾਗਰੁ ਤਿਨ੍ਹ੍ਹੀ ਤਰਿਆ ਜਿ ਨ੍ਹ੍ਹੀ ਏਕੁ ਧਿਆਇਆ ॥ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਨਿੰਦ ਨਿੰਦਾ ਪ੍ਰਭ ਸਰਣਾਈ ਆਇਆ ॥

Sansār sāgar ṯinĥī ṯariā jinĥī ek ḏẖiāiā. Ŧaj kām kroḏẖ aninḏ ninḏā parabẖ sarṇā ī āiā.

 

(Tinh-i) only those (taria = swim) get across (sansaar) the world (saagar) ocean, i.e. are not born again (jinhi)  who (dhiaaia) pay attention to commands of (eyk-u) the One Almighty.

They (taj-i) give up (kaam-u) lust, (krodh-u) anger, (ninda) slander of those (anind) not deserving slander and (aaia) come to (sarnaaee) the sanctuary, i.e. place themselves in care and obedience, of the Almighty.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿਆ ਸੁਆਮੀ ਊਚ ਅਗਮ ਅਪਾਰਾ ॥ਬਿਨਵੰਤਿ ਨਾਨਕ ਟੇਕ ਜਨ  ਕੀ ਚਰਣ ਕਮਲ ਅਧਾਰਾ ॥੩॥

Jal thal mahīal raviā suāmī ūcẖ agam apārā. Binvanṯ Nānak tek jan kī cẖaraṇ kamal aḏẖārā. ||3||

 

(Suaami) the Master (ravia) pervades (jal-i ) in water, (thal-i) in/on land and (maheeal-i) in space; IT is (ooch) higher than everyone else, (agam) beyond reach/comprehension and (apaara) Infinite.

(Binvant-i) supplicates fifth Nanak: O Master, You are (tteyk) the mainstay of (jan = servants) the devotees; I seek (charan kamal = lotus feet) being at Your feet, i.e. please make me aware of Your virtues and commands as (adhaara = support) guide for life. 3.

 

ਪੇਖੁ ਹਰਿਚੰਦਉਰੜੀ ਅਸਥਿਰੁ ਕਿਛੁ ਨਾਹੀ ॥ ਮਾਇਆ ਰੰਗ ਜੇਤੇ ਸੇ ਸੰਗਿ ਨ ਜਾਹੀ ॥

Pekẖ haricẖanḏurṛī asthir kicẖẖ nāhī.  Māiā rang jeṯe se sang na jāhī.

 

O human being, (peykh-u) look at all physical existence like (harchandaurarri) the imaginary habitat in space – like acastles in the air; (kichh–u naahi) nothing here is (asthir) permanent – all physical existence is perishable.

The (rang = pleasures) objects of pleasure (maaia) in the world (jeytey = as many are) which you have; (sey) they will not (jaahi) go (sang-i) with you on death – so do not be attached to them.

 

ਹਰਿ ਸੰਗਿ ਸਾਥੀ ਸਦਾ ਤੇਰੈ ਦਿਨਸੁ ਰੈਣਿ ਸਮਾਲੀਐ ॥ ਹਰਿ ਏਕ ਬਿਨੁ ਕਛੁ ਅਵਰੁ ਨਾਹੀ ਭਾਉ ਦੁਤੀਆ ਜਾਲੀਐ ॥

Har sang sāthī saḏā ṯerai ḏinas raiṇ samālīai. Har ek bin kacẖẖ avar nāhī bẖāo ḏuṯīā jālīai.

 

(Har-i) the Almighty is the lone (saathi) companion who is (sadaa) ever (sang-i) with (teyrai) you; we should (samaaleeai) keep IT in mind (dinas-u) day and (rain-i) night.

(Bin-u) except (eyk) the One (har-i) Almighty, (kachh naahi) nothing/none (avar-u) e lse keeps company here and in the hereafter – we should therefore (jaaleeai = burn) give up (bhaau duteea = sec0nd love) other ideas – worship of gods/goddesses, or reliance on relations or wealth for help here and in the hereafter.

 

 ਮੀਤੁ ਜੋਬਨੁ ਮਾਲੁ ਸਰਬਸੁ ਪ੍ਰਭੁ ਏਕੁ ਕਰਿ ਮਨ ਮਾਹੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਵਡਭਾਗਿ ਪਾਈਐ ਸੂਖਿ ਸਹਜਿ ਸਮਾਹੀ ॥੪॥ ੪॥੧੩॥

Mīṯ joban māl sarbas parabẖ ek kar man māhī. Binvanṯ Nānak vadbẖāg pāīai sūkẖ sahj samāhī. ||4||4||13||

 

Instead of expecting to achieve aspirations with the help of (meet-u) a friend, (joban-u = youth) good physical looks/strength, (maal-u) wealth and (sarbas-u) all belongings, (kar-i) keep (prabh-u) the Almighty (eyk-u) alone (man maahi) in mind – live by God’s commands.

(Binvant-i) submits fifth Nanak: The Almighty (paaeeai) is found (vaddbhaag-i) by good fortune – with good deeds under the guru’s guidance; one then remains (sookh-i) comfort and (sahj-i) effortlessly (sam aah-i) absorbed in life, and ultimately merges, with the Master. 4. 4. 13.

 

——————————

 

ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੮

Āsā mėhlā 5 cẖẖanṯ gẖar 8

 

Composition of the fifth Guru in Raga Aasa, (Chhant) song of praise of the Almighty, (ghar-u 8) to be sung to the eighth beat.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ikoaʼnkār saṯgur parsāḏ.

 

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

 

ਕਮਲਾ ਭ੍ਰਮ ਭੀਤਿ ਕਮਲਾ ਭ੍ਰਮ ਭੀਤਿ  ਹੇ ਤੀਖਣ ਮਦ ਬਿਪਰੀਤਿ ਹੇ ਅਵਧ ਅਕਾਰਥ ਜਾਤ ॥

Kamlā bẖaram bẖīṯ kamlā bẖaram bẖīṯ he ṯīkẖaṇ maḏ biprīṯ he avaḏẖ akārath jāṯ.

 

(Kamla) a mad person (bhram) loses the way and (hey) is (bheet-i) frightened; his/her actions (hey) are (bipreet-i) contrary to norms because of (teekhan = sharp) strong (mad = intoxication) influence of temptations in the world-play; his/her (avadh = life) human birth (jaat) goes (akaarath) waste.

 

ਗਹਬਰ ਬਨ ਘੋਰ ਗਹਬਰ ਬਨ ਘੋਰ ਹੇ ਗ੍ਰਿਹ ਮੂਸਤ ਮਨ ਚੋਰ ਹੇ ਦਿਨਕਰੋ ਅਨਦਿਨੁ ਖਾਤ ॥

Gahbar ban gẖor gahbar ban gẖor he garih mūsaṯ man cẖor he ḏinkaro anḏin kẖāṯ.

 

The world-play is like (gahbar) a dense and (ghor) terrifying (ban) jungle – in which one cannot find the way – (chor = thieves) the vices (moosat) rob (grih, man) the mind of virtues while (dinkaro = sun) time (khaat = eat) consumes life (andin-u) every day.

 

ਦਿਨ ਖਾਤ ਜਾਤ ਬਿਹਾਤ ਪ੍ਰਭ ਬਿਨੁ ਮਿਲਹੁ ਪ੍ਰਭ ਕਰੁਣਾਪਤੇ ॥ ਜਨਮ ਮਰਣ ਅਨੇਕ ਬੀਤੇ ਪ੍ਰਿਅ ਸੰਗ ਬਿਨੁ ਕਛੁ ਨਹ  ਗਤੇ ॥

Ḏin kẖāṯ jāṯ bihāṯ parabẖ bin milhu parabẖ karuṇā paṯe. Janam maraṇ anek bīṯe paria sang bin kacẖẖ nah gaṯe.

 

(Din) every day (bihaat) that passes (khaat jaat) is consuming life –but I do nothingin order to get to You; O (karuna patey) merciful (prabh) Almighty, please be kind and (milah-u = meet) enable me to find You.

(Aneyk) numerous (janam) births and (maran) deaths have (beetey) passed, and I find there is (kachh-u nah) no (gatey) emancipation from these (bin-u) without (sang = company) uniting with You, my (pri-a) Beloved Master.

 

Page 462

 

ਕੁਲ ਰੂਪ ਧੂਪ ਗਿਆਨਹੀਨੀ ਤੁਝ ਬਿਨਾ  ਮੋਹਿ ਕਵਨ ਮਾਤ ॥ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਸਰਣਿ ਆਇਓ ਪ੍ਰਿਅ ਨਾਥ ਨਰਹਰ ਕਰਹੁ ਗਾਤ  ॥੧॥

Kul rūp ḏẖūp giānhīnī ṯujẖ binā mohi kavan māṯ. Kar joṛ Nānak saraṇ āio paria nāth narhar karahu gāṯ. ||1||

 

O my Beloved Master, as a soul-woman I have no qualities to be accepted: I am (heeni) devoid of (kul = good lineage) holy company, (roop = good looks) virtuous living, (dhoop = fragrance) ability to impress, or (giaan = knowledge) wisdom; (kavan) who will (maat = be impressed) accept (moh-i) me (bina) except (tujh) You – the compassionate One.

(Kar jor-i) with joined hands, Nanak the fifth (aaio = come) seeks to be in Your (saran-i = sanctuary) care; O (pri-a) Beloved (naath) Master (narhar) the protector of devotees; please accept me for union with You and (karah-u gaat = emancipate) free me from cycles of reincarnation. 1.

 

Note: The next two stanzas use allegories from nature to motivate the mortal to love the Master.

 

ਮੀਨਾ ਜਲਹੀਨ ਮੀਨਾ ਜਲਹੀਨ ਹੇ ਓਹੁ ਬਿਛੁਰਤ ਮਨ ਤਨ ਖੀਨ ਹੇ ਕਤ ਜੀਵਨੁ ਪ੍ਰਿਅ ਬਿਨੁ ਹੋਤ ॥ ਸਨਮੁਖ ਸਹਿ ਬਾਨ ਸਨ ਮੁਖ ਸਹਿ ਬਾਨ ਹੇ ਮ੍ਰਿਗ ਅਰਪੇ ਮਨ ਤਨ ਪ੍ਰਾਨ ਹੇ ਓਹੁ ਬੇਧਿਓ ਸਹਜ ਸਰੋਤ  ॥

Mīnā jalhīn mīnā jalhīn he oh bicẖẖuraṯ man ṯan kẖīn he kaṯ jīvan paria bin hoṯ. Sanmukẖ sėh bān sanmukẖ sėh bān he marig arpe man ṯan parān he oh beḏẖio sahj saroṯ.

 

When (meena) fish (hey) is (heen) without (jal) water, (oh-u = that) its (man tan = mind and body) life is (kheen) destroyed (bichhurat) when separated; (kat = how?)  it cannot, (jeevan-u hot) be alive (bin-u) without (pri-a) its beloved water.

(Mrig) the deer is (sahj) easily (beydhio = pierced) fascinated by (srot) hearing the sound of music and (sah-i) bears (baan) arrows of the hunter (sanmukh) facing them directly; it (arpey = surrenders) sacrifices (man, tan, praan = mind, body, breath) its life because of its love for music.

 

ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਲਾਗੀ ਮਿਲੁ ਬੈਰਾਗੀ  ਖਿਨੁ ਰਹਨੁ ਧ੍ਰਿਗੁ ਤਨੁ ਤਿਸੁ ਬਿਨਾ  ॥ਪਲਕਾ ਨ ਲਾਗੈ ਪ੍ਰਿਅ ਪ੍ਰੇਮ ਪਾਗੈ  ਚਿਤਵੰਤਿ ਅਨਦਿਨੁ ਪ੍ਰਭ ਮਨਾ ॥

Paria parīṯ lāgī mil bairāgī kẖin rahan ḏẖarig ṯan ṯis binā. Palkā na lāgai paria parem pāgai cẖiṯvanṯ anḏin parabẖ manā.

 

I (laagi) have developed (preet-i) love for my (pri-a) Beloved and I (bairaagi) yearn (mil-u = meet) to unite with IT; it is (dhrig-u) a curse for (tan-u = body) human life (rahan-u) to live (bin-u) without (tis-u) IT (khin-u) even for a moment.

My (palka) eyelids (na laagai) cannot close, i.e. I cannot sleep; I am (preym) in love with (paagai) the feet, i.e. I long to be in the care, of (pri-a) the Beloved and (andin-u) ever (chitvant-i) keep thinking of (prabh) the Almighty (manaa) in my mind.

 

ਸ੍ਰੀਰੰਗ ਰਾਤੇ ਨਾਮ ਮਾਤੇ ਭੈ ਭਰਮ ਦੁਤੀਆ ਸਗਲ ਖੋਤ ॥ਕਰਿ ਮਇਆ ਦਇਆ ਦਇਆਲ ਪੂਰਨ ਹਰਿ ਪ੍ਰੇਮ ਨਾਨਕ ਮਗਨ ਹੋਤ ॥੨ ॥

Sarīrang rāṯe nām māṯe bẖai bẖaram ḏuṯīā sagal kẖoṯ. Kar maiā ḏaiā ḏaiāl pūran har  parem Nānak magan hoṯ. ||2||

 

Those (raatey) imbued with the love of (sreerang = Lakshmi’s husband, Vishnu) the Master, remain (maatey = intoxicated) absorbed in IT’s (naam) virtues; they (khot = lose) give up (sagal) all (bhai) fears, (bharam) doubts and (duteea = dualism) thoughts of others than the Master.

Kindly (kar-i maiaa) bestow grace and (daiaa) compassion, o (pooran) all-pervasive (daiaal) compassionate (har-i) Almighty, that Nanak the fifth (hot) remains (magan) absorbed in Your (preym) love. 2.

 

ਅਲੀਅਲ ਗੁੰਜਾਤ ਅਲੀਅਲ ਗੁੰਜਾਤ ਹੇ ਮਕਰੰਦ ਰਸ ਬਾਸਨ ਮਾਤ ਹੇ ਪ੍ਰੀਤਿ ਕਮਲ ਬੰਧਾਵਤ ਆਪ ॥ਚਾਤ੍ਰਿਕ ਚਿਤ ਪਿਆਸ ਚਾਤ੍ਰਿਕ ਚਿਤ

ਪਿਆਸ ਹੇ ਘਨ ਬੂੰਦ ਬਚਿਤ੍ਰਿ ਮਨਿ ਆਸ ਹੇ ਅਲ ਪੀਵਤ ਬਿਨਸਤ ਤਾਪ ॥

Alīal guʼnjāṯ alīal guʼnjāṯ he makranḏ ras bāsan māṯ he parīṯ kamal banḏẖāvaṯ āp. Cẖāṯrik cẖiṯ piās cẖāṯrik cẖiṯ piās he gẖan būnḏ bacẖiṯar man ās he al pīvaṯ binsaṯ ṯāp.

 

(Alial) the bumble-bee (gunjaat hey) buzzes, is (maat = intoxicated) attracted by (ras) the taste of (makrand) the juice and (baasa) fragrance of the flower; because of its (preet-i) love for (kamal) the lotus flower, it (badhaavat aap) gets itself caught/trapped – when the lotus closes, and it dies.

(Chaatrik) the rain-bird (piaas = thirst) longs in its (chit) mind for (bachitr-i) the fascinating (boond) drop of (ghan = cloud) rain, by (peevat = drinking) receiving which its (al) entire (taap = affliction) craving (binsat) is banished.

 

ਤਾਪਾ ਬਿਨਾਸਨ ਦੂਖ ਨਾਸਨ ਮਿਲੁ ਪ੍ਰੇਮੁ ਮਨਿ ਤਨਿ ਅਤਿ ਘਨਾ ॥ ਸੁੰਦਰੁ ਚਤੁਰੁ ਸੁਜਾਨ ਸੁਆਮੀ ਕਵਨ ਰਸਨਾ ਗੁਣ ਭਨਾ ॥

Ŧāpā bināsan ḏūkẖ nāsan mil parem man ṯan aṯ gẖanā. Sunḏar cẖaṯur sujān suāmī kavan rasnā guṇ bẖanā.

 

I have (at-i) great and (ghanaa = abundant) profound (preym-u) love for you (man-i tan-i = in mind and body) in my entire being; please enable me to (mil-u = meet) find You O Almighty, the (binaasan) banisher of (taapa) afflictions and (naasan) destroyer of (dookha) pains.

You are (sundar-u = beautiful) the fascinating, (chatur-u = clever) wise and (sujaan) omniscient (suaami) Master; (kavan) what all (gun) virtues of Yours can one (rasna) tongue (bhanaa = say) describe? – It is hard to describe all Your virtues.

 

ਗਹਿ ਭੁਜਾ ਲੇਵਹੁ ਨਾਮੁ ਦੇਵਹੁ ਦ੍ਰਿਸਟਿ ਧਾਰਤ ਮਿਟਤ ਪਾਪ ॥ ਨਾਨਕੁ ਜੰਪੈ ਪਤਿਤ ਪਾਵਨ ਹਰਿ ਦਰਸੁ ਪੇਖਤ ਨਹ ਸੰਤਾਪ ॥੩॥

Gėh bẖujā levhu nām ḏevhu ḏarisat ḏẖāraṯ mitaṯ pāp. Nānak jampai paṯiṯ pāvan har ḏaras pekẖaṯ nah sanṯāp. ||3||

 

Please (leyvhu) take and (gah) hold my (bhuja) arm, i.e. accept me as the devotee, (deyvh-u) grant me awareness of (naam-u) Your virtues; by Your (dhaarat) bestowing (dristt-i = sight) grace, (paap) wrong-doings (mittat = erased) are forgiven.

Nanak the fifth (jampai = remembers) invokes the Almighty, (paavan) the purifier of (patit = fallen) the wrong-doers; by (peykhat = seeing) receiving IT’s (daras-u) vision, i.e. being aware of Divine virtues and imbibing them, one does not (santaap) have any afflictions – all suffering leaves. 3.

 

ਚਿਤਵਉ ਚਿਤ ਨਾਥ ਚਿਤਵਉ ਚਿਤ ਨਾਥ ਹੇ  ਰਖਿ ਲੇਵਹੁ ਸਰਣਿ ਅਨਾਥ ਹੇ ਮਿਲੁ ਚਾਉ ਚਾਈਲੇ ਪ੍ਰਾਨ ॥ ਸੁੰਦਰ ਤਨ ਧਿਆਨ ਸੁੰਦਰ ਤਨ

ਧਿਆਨ ਹੇ ਮਨੁ ਲੁਬਧ ਗੋਪਾਲ ਗਿਆਨ ਹੇ ਜਾਚਿਕ ਜਨ ਰਾਖਤ ਮਾਨ ॥

Cẖiṯvao cẖiṯ nāth cẖiṯvao cẖiṯ nāth he rakẖ levhu saraṇ anāth he mil cẖāo cẖāīle parān.  Sunḏar ṯan ḏẖiān sunḏar ṯan ḏẖiān he man lubaḏẖ gopāl giān he jācẖik jan rākẖaṯ mān.

 

O (naath) Master, I ever (chit chitvau) have you in mind; please (rakh-i leyvh-u) keep me in Your (saran-i) care, i.e. to act the way which would please you; my (praan = life) being is (chaaeel-e) is fond of you and has (chaau) eagerness to (mil-u) find you.

I (dhiaan) think of Your (sundar) beautiful (tan = body) manifestation in nature; (man) the mind (lubadh) is attracted ro obtain (giaan = knowledge) awareness of virtues of You, (gopaal) the Master, who, as is IT’s nature, (raakhat) protects (maan) the honour of (jaachik jan = beggars) the seekers.

 

ਪ੍ਰਭ ਮਾਨ ਪੂਰਨ ਦੁਖ ਬਿਦੀਰਨ ਸਗਲ ਇਛ ਪੁਜੰਤੀਆ ॥  ਹਰਿ ਕੰਠਿ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਮਿਲਿ ਨਾਹ ਸੇਜ ਸੋਹੰਤੀਆ ॥

Parabẖ mān pūran ḏukẖ biḏīran sagal icẖẖ pujanṯīā. Har kanṯẖ lāge ḏin sabẖāge mil nāh sej suhanṯīā.

 

(Prabh) the Almighty is (pooran = fulfilling) the preserver of (maan) honour, (bideeran) destroyer of (dukh) distress and (pujantia) fulfiller of (sagal) all (ichh) wishes of those who approach IT with love.

(Din) the days when (har-i) the Almighty-husband (kantth-i laagey) embraces the seeker soul-wives (sabhaagey = fortunate days) are auspicious; when her (seyj) bed (sohantia) is glorified by (mil-i = meeting) having (naah) the Master with her, i.e. presence of the Almighty with brings bliss.

 

ਪ੍ਰਭ ਦ੍ਰਿਸਟਿ ਧਾਰੀ ਮਿਲੇ ਮੁਰਾਰੀ  ਸਗਲ ਕਲਮਲ ਭਏ ਹਾਨ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮੇਰੀ ਆਸ ਪੂਰਨ ਮਿਲੇ ਸ੍ਰੀਧਰ ਗੁਣ ਨਿਧਾਨ ॥੪॥੧॥੧੪॥

Parabẖ ḏarisat ḏẖārī mile murārī sagal kalmal bẖae hān. Binvanṯ Nānak merī ās pūran mile sarīḏẖar guṇ niḏẖān. ||4||1||14||

 

(Prabh) the Almighty (dristt-i dhaari = cast glance) bestowed grace, I (miley) found the Master, (muraari) the destroyer of evil, and (sagal) all (kalmal = transgressions) tendencies for wrongdoings (bhaey) have (haan = destroyed) gone.

 (Meyri) my (aas) wish has been (pooran) fulfilled, I have (miley) found (sreedhar = support of Lakshmi – Vishnu) the Master, (nidhaan) the treasure house of (gun) virtues, (binvant-i) supplicates fifth Nanak. 4. 1. 14.

 

 

SGGS pp 462-464, Aasa Di Vaar Paurris 1-3

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty (karta) Creator of all universes, (purakh-u) all-pervasive, (sat-i) with eternal (naam-u) commands/laws; (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਆਸਾ ਮਹਲਾ ੧ ॥ ਵਾਰ ਸਲੋਕਾ ਨਾਲਿ ਸਲੋਕ ਭੀ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ਲਿਖੇ ਟੁੰਡੇ ਅਸ ਰਾਜੈ ਕੀ ਧੁਨੀ ॥

Āsā mėhlā 1.  vār salokā nāl salok bẖī mahle pahile ke likẖe tunde as rājai kī ḏẖunī.

 

Composition of the first Guru in Raga Aasa. A (vaar) ballad – with Paurris/stanzas, – (naal-i) together with (slok) prologues – to each Paurri; prologues (bhi) also written (key) of (pahley) the first (mahaley = embodiment) guru; to be sung to (dhuni) the tune of – the ballad of (tunddey) the handless (asraajai) Asraaj – a folk tale.

 

Note: It is stated above that this composition has Sloks also of the first Guru. This conveys that Sloks of the first Guru, form part of it, not that Sloks are only of the first Guru, because there are many Sloks of the second Guru in it. “Written Sloks also of the first guru” shows the Vaar essentially comprises of the Paurris and the Sloks were added later.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥

Salok mėhlā 1. Balihārī gur āpṇe ḏi▫uhāṛī saḏ vār.  Jin māṇas ṯe ḏevṯe kī▫e karaṯ na lāgī vār. ||1||

 

(Slok-u M: 1) prologue by the first Guru. I (balihaari = am sacrifice) adore and do the bidding of (aapney = own) my (gur) guru (sad) a hundred (vaar) times (diauhaarri) in a day, i.e. obey the guru in every thought, word and deed

The guru, (jin-i) who (keea) makes (deyvtey) gods (tey) from (maanas) human beings, i.e. transforms ordinary mortals to virtuous ones with his guidance, and (na laagi vaar – there is no delay) takes no time in (karat) doing so. 1.

 

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ਮਹਲਾ ੨ ॥ ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥ ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥ Mėhlā 2.  Je sa▫o cẖanḏā ugvahi sūraj cẖaṛėh hajār. Ėṯe cẖānaṇ hiḏi▫āʼn gur bin gẖor anḏẖār. ||2||   (Mahla 2) prologue by the second Guru. (Jey) if (sau) a hundred (chanda) moons (ugvah-i) rise and (hajaar) a thousand (sooraj) suns (charrah-i) come up. (Eytey) with so many sources of (chaanan) light (hodia = being) present, it is (ghor) pitch (andhaar) dark, – in the mind due to ignorance, – (bin-u) without the guru’s guidance, i.e. one does not find the Almighty within, by any other means, but by following the guru’s teachings.   ਮ: ੧ ॥ ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥ ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥ ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥ ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥ Mėhlā 1.  Nānak gurū na cẖeṯnī man āpṇai sucẖeṯ. Cẖẖute ṯil bū▫āṛ ji▫o suñe anḏar kẖeṯ. Kẖeṯai anḏar cẖẖuti▫ā kaho Nānak sa▫o nāh. Falī▫ah fulī▫ah bapuṛe bẖī ṯan vicẖ su▫āh. ||3||   (M: 1) prologue by the first Guru. Says Nanak: A person who does not (cheytni = think) care for the guru’s teachings, but (sucheyt) pays attention to his/her (aapnai) own (man) mind, i.e. goes his/her own way, s/he is (jio) like (booaarr) the useless (til) sesame seed plants (chhuttey) left (andar-i) in (kheyt) the field by the farmer (sunjney = unattended) as unwanted, i.e. such a person does not get accepted by the Creator for union. Like the sesame (chhuttia) left (kheytai andar-i) in the field have (sau) a hundred (naah) masters, i.e. may be taken by anyone, such persons who do not get grace of the Almighty Master, look to many other masters. The plants (phuliah-i) get flowers and seem to (phaliah-i = form fruit) have the sesame seeds, but (bhi) even then have (suaah) ash (vich-i) in (tan = body) the kernel, i.e. such people may be able to impress others but have no value for the Almighty. 3.   ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ Pa▫oṛī.  Āpīnĥai āp sāji▫o āpīnĥai racẖi▫o nā▫o.  Ḏuyī kuḏraṯ sājī▫ai kar āsaṇ diṯẖo cẖā▫o.   (Paurri) stanza. The Creator (aapeenhai) IT-self (saajio) created (aap-u) the self; the Creator then first (rachio) made (naau/naam) commands – the cosmic laws. (Duyee = second) next, IT (saajeeai) created (kudrat-i = nature) the creation, and (ddittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state.   ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ Ḏāṯā karṯā āp ṯūʼn ṯus ḏevėh karahi pasā▫o. Ŧūʼn jāṇo▫ī sabẖsai ḏe laisahi jinḏ kavā▫o. Kar āsaṇ diṯẖo cẖā▫o. ||1||   O Creator, (too’n) You are (aap-i) Yourself, (karta) the Creator and (daata = giver) the provider of wherewithal for the creatures; You (deyvah-i) give it (karah-i pasaau = make expanse) in abundance (tus-i) happily, i.e. without expecting anything in return. You (jaanoee = knower) are aware of (sabhsai) all creatures’ needs and provide them; You also (laisah-i) take away (jind-u) life (kavaau) by Your command, i.e. the Master has all powers of creation, sustenance and destruction in IT. (Kar-i aasan-u dittho chaau) IT watches the creation fondly. 1.   ——————————————   Note: Some people believe all existence is an illusion and renounce the world to go to the mountains or jungles in search of the Almighty. In the Slok below Guru Nanak says all creation is real, functioning by the Creator’s commands.   ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥ ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥ Salok mėhlā 1.  Sacẖe ṯere kẖand sacẖe barahmand.  Sacẖe ṯere lo▫a sacẖe ākār.   (Slok-u m: 1) prologue by the first Guru. O Creator, (brahmand) the universes (teyrey = your) created by You are (sachey) real, as are (khand) the components of the universes. (Loa/lok) the planets created by You are real, as are (aakaar) the forms of existence.   ਸਚੇ ਤੇਰੇ ਕਰਣੇ ਸਰਬ ਬੀਚਾਰ ॥ ਸਚਾ ਤੇਰਾ ਅਮਰੁ ਸਚਾ ਦੀਬਾਣੁ ॥ Sacẖe ṯere karṇe sarab bīcẖār.  Sacẖā ṯerā amar sacẖā ḏībāṇ.   (Teyrey) Your (karney) acts are (sachey = eternal) irreversible by the creatures, as are (sarab) all Your (beechaar = deliberations) plans – they are governed by Your laws. Every (amar-u) command of Yours is (sacha = eternal) inviolable as is Your (deebaan-u = court) judgment – on obedience of the commands.   ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਸਚਾ ਫੁਰਮਾਣੁ ॥ ਸਚਾ ਤੇਰਾ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥ Sacẖā ṯerā hukam sacẖā furmāṇ.  Sacẖā ṯerā karam sacẖā nīsāṇ.   Every (hukam-u) law (teyra) of yours is eternal, as is (phurmaan-u) the command for its implementation. Your (karam-u) grace bestowed on those who obey the laws is (sacha = truthful) just; (neesaan-u = sign) the mark of identification of the recipients is (sacha) permanent, i.e. Your decisions cannot be countermanded.   ਸਚੇ ਤੁਧੁ ਆਖਹਿ ਲਖ ਕਰੋੜਿ ॥ ਸਚੈ ਸਭਿ ਤਾਣਿ ਸਚੈ ਸਭਿ ਜੋਰਿ ॥ Sacẖe ṯuḏẖ ākẖahi lakẖ karoṛ.  Sacẖai sabẖ ṯāṇ sacẖai sabẖ jor.   O (sachey) Eternal Master, (lakh, crorr-i) millions and billions (aakhah-i = talk) praise (tudh-u) You. They acknowledge that (sabh-i) all (taan-i) powers and (jor-i) capabilities are with You, (sachai) the Eternal.   ਸਚੀ ਤੇਰੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ॥ ਸਚੀ ਤੇਰੀ ਕੁਦਰਤਿ ਸਚੇ ਪਾਤਿਸਾਹ ॥ Sacẖī ṯerī sifaṯ sacẖī sālāh.  Sacẖī ṯerī kuḏraṯ sacẖe pāṯisāh.   Your (sifat-i) virtues are (sachi) eternal and (saalaah) praise for them (sachi = truthful) justified. O (sachey) Eternal (paatisaah = master of kings) King of kings, Your (kudrat-i) powers are (sachi) eternal.   ਨਾਨਕ ਸਚੁ ਧਿਆਇਨਿ ਸਚੁ ॥ ਜੋ ਮਰਿ ਜੰਮੇ ਸੁ ਕਚੁ ਨਿਕਚੁ ॥੧॥ Nānak sacẖ ḏẖi▫ā▫in sacẖ.  Jo mar jamme so kacẖ nikacẖ. ||1||   Says Nanak: Those who (dhiaain-i) pay attention – to Divine virtues and commands of –,(sach-u) the Eternal, are (sach-u) of truthful conduct and accepted by You; But (jo) those who do not obey Your commands, (su) they are (kach-u nikach-u = raw/useless) absolutely not genuine; – they are not accepted for union with You – and (mar-i) die (jamm-e) to be born again and again. 1.   ਮ: ੧ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਵਡਾ ਨਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਸਚੁ ਨਿਆਉ ॥ Mėhlā 1.  vadī vadi▫ā▫ī jā vadā nā▫o.  vadī vadi▫ā▫ī jā sacẖ ni▫ā▫o.   (M: 1) prologue by the first Guru. The Almighty (vaddiaaee = greatness) glory is (vaddi) great (ja = when) because of IT’s (vadaa) great (naau/naam) virtues and commands; IT has great glory because IT’s (niaau) decisions are (sach-u = true) just.   ਵਡੀ ਵਡਿਆਈ ਜਾ ਨਿਹਚਲ ਥਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾਣੈ ਆਲਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਬੁਝੈ ਸਭਿ ਭਾਉ ॥ vadī vadi▫ā▫ī jā nihcẖal thā▫o.  vadī vadi▫ā▫ī jāṇai ālā▫o.  vadī vadi▫ā▫ī bujẖai sabẖ bẖā▫o.   IT has great glory because – unlike the mortals – IT’s (tthau = place) position/seat is (nihchal) unshakable – the Master is not subject to change or births and deaths. IT has great glory because IT (jaanai) knows (aalaau = speech) what a person says in words. IT is great because for IT (bujhai) knows (bhaau = liking) the inclination/thinking (sabh-i = all) of every one.   ਵਡੀ ਵਡਿਆਈ ਜਾ ਪੁਛਿ ਨ ਦਾਤਿ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਆਪੇ ਆਪਿ ॥ vadī vadi▫ā▫ī jā pucẖẖ na ḏāṯ.  vadī vadi▫ā▫ī jā āpe āp.   IT is great because IT gives (daata-i) benedictions without (puchh-i) asking any one – or being asked – , i.e. the Almighty knows what is needed by whom and needs no counsel. IT is great because (aapey) IT alone is (aap-i) like IT-self, i.e. there is none like IT.   ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥ Nānak kār na kathnī jā▫e.  Kīṯā karṇā sarab rajā▫e. ||2||   Says Nanak: The Master’s (kaar) acts (na jaaey) cannot be (kathni = said) be described, i.e. no one knows what all the Almighty does and how.  Those (keeta) created (karna) do (sarab) everything (rajaaey) by Divine will. 2.   ਮਹਲਾ ੨ ॥ ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮਿ ਸਮਾਇ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮੇ ਕਰੇ ਵਿਣਾਸੁ ॥ Mėhlā 2.  Ih jag sacẖai kī hai koṯẖ▫ṛī sacẖe kā vicẖ vās.  Iknĥā hukam samā▫e la▫e iknĥā hukme kare viṇās.   (Mahla 2) prologue by the second Guru. (Ih-u) this (jag-u) world is (kotthrri) house created by (sachey) the Eternal and (vaas-u) abode of the Eternal (vich-i) is in it, i.e. the Master is immanent. (Hukam-i) by IT’s command, IT (samaaey laey) lets into the house, i.e. unites (iknha = one type) some while (kar-e vinaas-u = destroys) rejects (iknha) others.   ਇਕਨ੍ਹ੍ਹਾ ਭਾਣੈ ਕਢਿ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਮਾਇਆ ਵਿਚਿ ਨਿਵਾਸੁ ॥ ਏਵ ਭਿ ਆਖਿ ਨ ਜਾਪਈ ਜਿ ਕਿਸੈ ਆਣੇ ਰਾਸਿ ॥ Iknĥā bẖāṇai kadẖ la▫e iknĥā mā▫i▫ā vicẖ nivās. Ėv bẖė ākẖ na jāp▫ī jė kisai āṇe rās.   (Bhaanai) at IT’s will/laws, the Almighty (kaddh-i laey = takes out) emancipates (iknha) some, while (nivaas-u = residence) keeps some, (vich-i) in (maaia) temptations of the world-play. (Ev) it (bh-i) also cannot be (jaapa-i) known as to (kisai) whom IT would (aanai raas-i = make things favourable) accept for union with IT-self.   ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੩॥ Nānak gurmukẖ jāṇī▫ai jā ka▫o āp kare pargās. ||3||   (Ja kau) one, whom IT (aap-i) IT-self (karey pargaas) enlightens – by enabling the guru’s guidance, (jaaniai) comes to know, says Nanak. 3.   Note: The pronoun IT has been used for God who is not a person and is gender neutral.   Note: The first Paurri preceding this Paurri reads   “ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ Paoṛī.  Āpīnĥai āp sājio āpīnĥai racẖio nāo.  Ḏuyī kuḏraṯ sājīai kar āsaṇ diṯẖo cẖāo.   (Pauri) stanza. The Creator (saajio) created (aap-u) the self by (aapeenhai) IT-self; then (rachio) created (naau/naam) commands – the laws of nature. Next, IT (saajeeai) created (duyee = second) separate (kudrat-i = nature) creation – different from IT-self -, and (dittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state”.   This was laws for the whole cosmos. The second Paurri below is about the creatures.   ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ Paoṛī.  Nānak jīa upāe kai likẖ nāvai ḏẖaram bahāliā.  Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāliā.   (Paurri) stanza. Says Nanak: The Creator (upaaey kai) created (jee-a) the creatures (likh-i = writing) giving them (naavai) commands for their roles and (bahaalia = gave a seat) nominated (dharam-u = Dharam Rai) the metaphoric Divine court judge – to evaluate their deeds against Naam. (Othai = there) in Divine court, only (sachey = truthful/genuine) those who have obeyed Divine commands (nibrrai) stand the appraisal (sach-i) of the Eternal – they are accepted for union with the Creator; while (jajmaalia) the transgressors are (chun-i) picked up, (vakh-i) segregated and (kaddhey = pushed out) rejected.   ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥ Thāo na pāin kūṛiār muh kālĥai ḏojak cẖāliā.  Ŧerai nāe raṯe se jiṇ gae hār gae sė ṯẖagaṇ vāliā.  Likẖ nāvai ḏẖaram bahāliā. ||2||   (Koorriaar) the false ones – who do not pass in scrutiny – do not (paaian-i) find (thaau = place) acceptance by the Creator, and (muh kaalahai = blackened faces) facing ignominy, (chaalia) are driven (dojak-i) into hell, i.e. are sent for reincarnation. Those (ratey = dyed) imbued with (teyrey) Your (naaey/naam) virtues and commands, O Almighty; (s-e) they (gaey) depart from the world (jin-i) winning the battle of life – they merge with You, but (tthagan vaalia = deceitful) those with pretensions (haar-i) losing out and (gaey) depart. Dharam Rai has been nominated to truthfully decide against (likh-i = writing) given (naavai) commands. 2.   —————————————-   Note: The two Sloks or prologues preceding the third Paurri describe nature, and say that everything is controlled by Divine commands. The Paurri says death is inevitable when the allotted life-span is complete; the soul is then required to account for its deeds in life and face consequences – logically.   ਸਲੋਕ ਮ: ੧ ॥ ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ ਵਿਸਮਾਦੁ ਜੀਅ ਵਿਸਮਾਦੁ ਭੇਦ ॥ Salok mėhlā 1.  vismāḏ nāḏ vismāḏ veḏ.  vismāḏ jī▫a vismāḏ bẖeḏ.   (Slok M: 1) prologue by the first Guru. It is (vismaad-u) awe-inspiring to see — (Naad = sound) devotional music and (veyd = Vedas) the scriptures – knowledge; (Jee-a) the creatures – of various types and (bheyd) differences between them.   ਵਿਸਮਾਦੁ ਰੂਪ ਵਿਸਮਾਦੁ ਰੰਗ ॥ ਵਿਸਮਾਦੁ ਨਾਗੇ ਫਿਰਹਿ ਜੰਤ ॥ vismāḏ rūp vismāḏ rang.  vismāḏ nāge firėh janṯ.   (Roop) forms of nature and its (rang) colors. How some (jant) living beings (phirah-i) roam (naagey) naked – need no clothes to cover.

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It is (vismaad-u) awe-inspiring to see —

 

ਵਿਸਮਾਦੁ ਪਉਣੁ ਵਿਸਮਾਦੁ ਪਾਣੀ ॥ ਵਿਸਮਾਦੁ ਅਗਨੀ ਖੇਡਹਿ ਵਿਡਾਣੀ ॥

vismāḏ pa▫uṇ vismāḏ pāṇī.  vismāḏ agnī kẖedėh vidāṇī.

 

(Paun) air/gases as also (paani) water/liquids of different types.

(Agni = fire) various forms of energy and their (viddaani) fascinating (kheyddah-i) play.

 

ਵਿਸਮਾਦੁ ਧਰਤੀ ਵਿਸਮਾਦੁ ਖਾਣੀ ॥ ਵਿਸਮਾਦੁ ਸਾਦਿ ਲਗਹਿ ਪਰਾਣੀ ॥

vismāḏ ḏẖarṯī vismāḏ kẖāṇī. vismāḏ sāḏ lagėh parāṇī.

 

(Dharti) the earth and (khani) types of life – namely born from egg, womb, perspiration and soil.

And how (praani) the living beings (lagah-i) engage in different types of (saad-i = taste) pleasures.

 

ਵਿਸਮਾਦੁ ਸੰਜੋਗੁ ਵਿਸਮਾਦੁ ਵਿਜੋਗੁ ॥ ਵਿਸਮਾਦੁ ਭੁਖ ਵਿਸਮਾਦੁ ਭੋਗੁ ॥

vismāḏ sanjog vismāḏ vijog. vismāḏ bẖukẖ vismāḏ bẖog.

 

The phenomena of some people aiming at (sanjog-u) union with the Creator while others not caring and remaining (vijog-u = separation) oblivious of the Master.

How some people remain (bhukh = hunger) hungry while others (bhog-u) eat bellyfuls.

 

ਵਿਸਮਾਦੁ ਸਿਫਤਿ ਵਿਸਮਾਦੁ ਸਾਲਾਹ ॥ ਵਿਸਮਾਦੁ ਉਝੜ ਵਿਸਮਾਦੁ ਰਾਹ ॥

vismāḏ sifaṯ vismāḏ sālāh. vismāḏ ujẖaṛ vismāḏ rāh.

 

Innumerable (sifat-i) virtues of the Almighty and the way people (saalaah) praise them.

How some people (ujharr) go astray from obedience of Divine commands while others remain on (raah-u) the path.

 

ਵਿਸਮਾਦੁ ਨੇੜੈ ਵਿਸਮਾਦੁ ਦੂਰਿ ॥ ਵਿਸਮਾਦੁ ਦੇਖੈ ਹਾਜਰਾ ਹਜੂਰਿ ॥

vismāḏ neṛai vismāḏ ḏūr. vismāḏ ḏekẖai hājrā hajūr.

 

How some people consider the Master (neyrrai = near) with them while others consider IT (door-i) far.

Some believe the Almighty is (haajraa hajoor) present everywhere, and (deykhai = sees) watches – takes care and watches our deeds.

 

ਵੇਖਿ ਵਿਡਾਣੁ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਨਾਨਕ ਬੁਝਣੁ ਪੂਰੈ ਭਾਗਿ ॥੧॥

vekẖ vidāṇ rahi▫ā vismāḏ.  Nānak bujẖaṇ pūrai bẖāg. ||1||

 

I am (rahia vismaad-u) awe-struck (veykh-i) seeing (viddaan-u) this play of the Creator.

This play is (bujhan-u) understood by (poorai bhaag-i) good fortune – of finding the guru and receiving his guidance, says Nanak. 1.

 

ਮ: ੧ ॥ ਕੁਦਰਤਿ ਦਿਸੈ ਕੁਦਰਤਿ ਸੁਣੀਐ ਕੁਦਰਤਿ ਭਉ ਸੁਖ ਸਾਰੁ ॥ ਕੁਦਰਤਿ ਪਾਤਾਲੀ ਆਕਾਸੀ ਕੁਦਰਤਿ ਸਰਬ ਆਕਾਰੁ ॥

Mėhlā 1.  Kuḏraṯ ḏisai kuḏraṯ suṇī▫ai kuḏraṯ bẖa▫o sukẖ sār. Kuḏraṯ pāṯālī ākāsī kuḏraṯ sarab ākār.

 

(M: 1) prologue by the first Guru. (Disai = is seen) the visible forms of existence show the Creator’s (kudrat-i) power, as do (suneeai = hear) the sounds; (bhau) respect for (kudrat-i) the power/commands of the Creator is (saar-u = essence) fundamental to (sukh) peace/comfort – in life and in the hereafter.

All creation from (paataali) the nether regions to (aakaasi) the sky were created by (kudrat-i) the Creator’s powers; (sarab) all (aakaar-u = form) visible existence came into being (kudrat-i) by Divine command.

 

ਕੁਦਰਤਿ ਵੇਦ ਪੁਰਾਣ ਕਤੇਬਾ ਕੁਦਰਤਿ ਸਰਬ ਵੀਚਾਰੁ ॥  ਕੁਦਰਤਿ ਖਾਣਾ ਪੀਣਾ ਪੈਨ੍ਹ੍ਹਣੁ ਕੁਦਰਤਿ ਸਰਬ ਪਿਆਰੁ ॥

Kuḏraṯ veḏ purāṇ kaṯebā kuḏraṯ sarab vīcẖār. Kuḏraṯ kẖāṇā pīṇā painĥaṇ kuḏraṯ sarab pi▫ār.

 

(Veyd) the Vedas, Puraanas and (kateyba) Semitic scriptures, i.e. all scriptures, came into being (kudrat-i) by Divine will, as is (sarab) all (veechaar-u) contemplation of the scriptures.

All types of (khaana) food, (peena) drinks, (painhan-u) apparels and (sarab = all) everything the creatures (piaar-u) love, came by Divine command/will.

 

ਕੁਦਰਤਿ ਜਾਤੀ ਜਿਨਸੀ ਰੰਗੀ ਕੁਦਰਤਿ ਜੀਅ ਜਹਾਨ ॥ ਕੁਦਰਤਿ ਨੇਕੀਆ ਕੁਦਰਤਿ ਬਦੀਆ ਕੁਦਰਤਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ॥

Kuḏraṯ jāṯī jinsī rangī kuḏraṯ jī▫a jahān. Kuḏraṯ nekī▫ā kuḏraṯ baḏī▫ā kuḏraṯ mān abẖimān.

 

Various (jaati = classes) categories of creation, of different (jinsi) types and (rangi = colours) characteristics exist (kudrat-i) by Divine commands, as do (jee-a) creatures of (jahaan) the world.

(Neykeeaa = virtues) goodness and (badeea) evil exist by Divine will, as do (maan-u) honor and (abhimaan-u) pride.

 

ਕੁਦਰਤਿ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਕੁਦਰਤਿ ਧਰਤੀ ਖਾਕੁ ॥ ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂੰ ਕਾਦਿਰੁ ਕਰਤਾ ਪਾਕੀ ਨਾਈ ਪਾਕੁ ॥

Kuḏraṯ pa▫uṇ pāṇī baisanṯar kuḏraṯ ḏẖarṯī kẖāk. Sabẖ ṯerī kuḏraṯ ṯūʼn kāḏir karṯā pākī nā▫ī pāk.

 

It is (kudarat-i) by Divine commands that (paun-u) air, (paani) water, (baisantar-u) fire/energy, (dharti) earth including minerals and (khaak-u) soil – called Panj Tat or five elements to form the physical creation.

O Creator, (sabh) everything is due to (teyri) Your (kudrat-i) powers; (too-n) You are its (karta) Creator and (kaadir-u) Master, but (paak-u = sacred) remain untouched by all this, because of Your (paaki) pristine (naai) virtues.

 

ਨਾਨਕ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ਵਰਤੈ ਤਾਕੋ ਤਾਕੁ ॥੨॥

Nānak hukmai anḏar vekẖai varṯai ṯāko ṯāk. ||2||

 

The Creator keeps everything (andar-i = in) subject to IT’s (hukmai = commands) control and (veykhai) watches, while IT (vartai) is present (taako taak = alone) untouched by the creation, says Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ

ਚਲਾਇਆ ॥

Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā.

 

(Paurri) stanza. When the mortal (bhog-i kai = consuming) has lived (bhog) the given life-span, (bhaur-u = bumble-bee) the soul (sidhaaia) leaves and the body (hoey) becomes (bhasmarr-i) ashes, i.e. dies.

When this (dunidaar) resident of the world (vadda hoaa = grows) completes the allotted age, his/her soul is (chalaaia = driven) taken away, with (sangal-u) a chain (gal-i) round the neck, i.e. it has to go and cannot avoid it.

 

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥

Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā.

 

(Agai = ahead) in Divine court, the soul  is (bah-i) made to sit, i.e. to patiently listen, while its (karni) deeds and (keerat-i) praise, i.e. positive – as well negative – aspects (vaacheeai) are told; (leykha) the account (kar-i) is told and (samjhaaia) explained.

If the account is in debit, i.e. the soul has not lived by Divine commands, then – it is (paudee-ee = being hit) subjected punishment of rebirth, and (na hovee) there is no (thaau) place for it to go, i.e. it cannot escape the consequences of deeds; (kiaa) what, i.e. there is, no use (rooaaia) crying (hun-i) now, as there is none (suneeai) to listen to it.

 

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Man anḏẖai janam gavā▫i▫ā. ||3||

 

This is what happens to (man-i = mind) mind/human being (andhai) the blinded by temptations and being oblivious of Naam/Divine commands and blinded by attachment to the world-play; it wasted (janam-u) human birth – did not use the opportunity to try and attain union of the soul with the Creator – and has to suffer being in cycles of births and deaths. 3.