SGGS pp 71-73, Sirirag M: 1, Ghar 3.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥

Ik Oankaar satigur prasaadi. Sirīrāg mėhlā 1 gẖar 3.

One all-pervasive Creator who may be known with the true guru’s grace/guidance. Composition of the first guru in Raga Siriraag, (gharu 3) to be sung to the third clef (beat).

ਜੋਗੀ ਅੰਦਰਿ ਜੋਗੀਆ ॥ ਤੂੰ ਭੋਗੀ ਅੰਦਰਿ ਭੋਗੀਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥

Jogī anḏar jogī▫ā.  Ŧūʼn bẖogī anḏar bẖogī▫ā.   Ŧerā anṯ na pā▫i▫ā surag macẖẖ pa▫i▫āl jī▫o. ||1||

O God, You are (jogee) the yogi (andar-i) inside (jogeeaa) the yogis. You are (bhogee) the enjoyer inside (bhogeeaaa) the merry makers. No one (surag-i) in the sky, (machh-i) on the earth or (paiaali/paataal) in the nether regions one has been able to take measure of You. 1.

ਹਉ ਵਾਰੀ ਹਉ ਵਾਰਣੈ ਕੁਰਬਾਣੁ ਤੇਰੇ ਨਾਵ ਨੋ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī ha▫o vārṇai kurbāṇ ṯere nāv no. ||1|| rahā▫o.

(Hau) I (vaari, vaarnai = sacrifice to) adore You; I (kurbaanu = am sacrifice) shall everything in compliance of (teyrey) Your (naav) Naam/commands. 1.

Dwell on this and reflect.

Note: The next verse uses the expression  ਪਾਸਾ ਢਾਲਿ (Paasa Dhaali) meaning ‘ throwing the dice’. This refers to Chauparr, a game of dice in which a player having thrown the dice watches the movement of the pieces on the board. Throwing of dice is taken as a metaphor for God’s commands, based on which God watches the actions of the creatures who are like pieces on the board.

ਤੁਧੁ ਸੰਸਾਰੁ ਉਪਾਇਆ ॥ ਸਿਰੇ ਸਿਰਿ ਧੰਧੇ ਲਾਇਆ ॥ ਵੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਕਰਿ ਕੁਦਰਤਿ ਪਾਸਾ ਢਾਲਿ ਜੀਉ ॥੨॥

Ŧuḏẖ sansār upā▫i▫ā. Sire sir ḏẖanḏẖe lā▫i▫ā. vekẖėh kīṯā āpṇā kar kuḏraṯ pāsā dẖāl jī▫o. ||2||

O Creator, (tudhu) You (upaaiaa) created (sansaaru) the world. And (laaiaa = put) allotted (dhandhey) tasks (sirey siri = on every head) to everyone

 (Kari) having created (kudrati) the creation, You (ddhaali) throw (paasaa) the dice and (veykhahi) watch (aapna = own) Your (keeta) creation – like the player watches the pieces after throw of dice in game of Chauparr -, i.e. having given commands, the Almighty watches the creatures for compliance. 2.

ਪਰਗਟਿ ਪਾਹਾਰੈ ਜਾਪਦਾ ॥ ਸਭੁ ਨਾਵੈ ਨੋ ਪਰਤਾਪਦਾ ॥ ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਮੋਹੀ ਮਾਇਆ ਜਾਲਿ ਜੀਉ ॥੩॥

Pargat pahārai jāpḏā. Sabẖ nāvai no parṯāpḏā. Saṯgur bājẖ na pā▫i▫o sabẖ mohī mā▫i▫ā jāl jī▫o. ||3||

The Creator (jaapda) is perceived (paragatti) to manifest (paahaarai = expanse) in the whole creation – but unseen. (Sabhu) everyone (partaapda) strongly yearns to obtain awareness of Naam – by obeying which one finds the Almighty.

Awareness of Naam is not (paaio) obtained (baajhu) except from (satiguru) the true guru, until then (sabh) all human beings (mohi) are under spell (jaali) of the web of (maaiaa) temptations in the world-play. 3.

ਸਤਿਗੁਰ ਕਉ ਬਲਿ ਜਾਈਐ ॥ ਜਿਤੁ ਮਿਲਿਐ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਲੋਚਦੇ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੪॥

Saṯgur ka▫o bal jā▫ī▫ai.   Jiṯ mili▫ai param gaṯ pā▫ī▫ai.  Sur nar mun jan locẖḏe so saṯgur ḏī▫ā bujẖā▫e jī▫o. ||4||

We should (bali jaaeeai = be sacrifice, kau = to) sincerely obey (satigur) the true guru; (miliai) by meeting/obeying (jitu) whom (param = supreme) the exalted (gati) freedom – from temptations – (paaeeai) is obtained.

(Suri) god-line (nar) persons and (muni) sages (lochdey) yearn to know how to find the Almighty; (so) that (deeaa = made, bujhaaey = to understand) understanding of Naam by which God is found – is imparted (satiguri) by the true guru. 4.

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Saṯsangaṯ kaisī jāṇī▫ai.  Jithai eko nām vakẖāṇī▫ai.   Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||

Question: (Kaisi) which is gathering (jaaneeai) is called (satisangati) the holy congregation.

Answer: It is (jithai) where (naamu) Naam/Divine commands (eyko) alone (vakhaaneeai = spoken) expounded.

(Satguri) the true guru has (deeaa bujhaaey) given the understanding that Naam-u of (eyko) the One Naam is (hukam-u) Divine command/Divine writ, says Guru Nanak. 5.

ਇਹੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥ ਪਰਤਾਪੁ ਲਗਾ ਦੋਹਾਗਣੀ ਭਾਗ ਜਿਨਾ ਕੇ ਨਾਹਿ ਜੀਉ ॥੬॥

Ih jagaṯ bẖaram bẖulā▫i▫ā.  Āphu ṯuḏẖ kẖu▫ā▫i▫ā.  Parṯāp lagā ḏuhāgaṇī bẖāg jinā ke nāhi jī▫o. ||6||

(Ihu) this (jagatu = world) the human being (bhulaaiaa) is misled (bharami = in delusion) acting by self-will. (Tudhu) You (aapahu) Yourself (khuaaiaa) mislead – by creating temptations.

Those in (jinaa) whose (bhaag) fortune it is not – to unite with God – (dohaagni) are separated (lagaa = touch) experience (partaapu) terrible suffering – being put in cycles of births and deaths. 6.

ਦੋਹਾਗਣੀ ਕਿਆ ਨੀਸਾਣੀਆ ॥ ਖਸਮਹੁ ਘੁਥੀਆ ਫਿਰਹਿ ਨਿਮਾਣੀਆ ॥ ਮੈਲੇ ਵੇਸ ਤਿਨਾ ਕਾਮਣੀ ਦੁਖੀ ਰੈਣਿ  ਵਿਹਾਇ ਜੀਉ ॥੭॥

Ḏuhāgaṇī ki▫ā nīsāṇī▫ā. Kẖasmahu gẖuthī▫ā firėh nimāṇī▫ā.  Maile ves ṯinā kāmṇī ḏukẖī raiṇ vihā▫e jī▫o. ||7||

Question: (Kiaa) what are (neesaaneeaa) the signs of (dohaagni) the unfortunate separated soul-wives?

Answer: They (ghutheeaa) turn away (khasmahu) from the Master and (phirahi) wander (nimaaneeaa) honour-less, i.e. are liked by the people in life and not united with God after death.

(Tinaa) those (kaamni = women) widowed women wear (mailey) dirty (veys) dress – as is customary -, i.e. remain engrossed in vices and, their (raini = night) life (vihaaey) passes (dukhi) in grief. 7.

ਸੋਹਾਗਣੀ ਕਿਆ ਕਰਮੁ ਕਮਾਇਆ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਫਲੁ ਪਾਇਆ ॥ ਨਦਰਿ ਕਰੇ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੮॥

Sohāgaṇī ki▫ā karam kamā▫i▫ā. Pūrab likẖi▫ā fal pā▫i▫ā. Naḏar kare kai āpṇī āpe la▫e milā▫e jī▫o. ||8||

Question: (Kiaa) what (karamu) deeds did (sohaagni) the fortunate souls who are united with the Almighty (lamaaiaa) perform, i.e. how the soul unites with the Almighty.

Answer: They (paaiaa) received (phalu) the fruit/reward of (poorabi) past (likhiaa) writing, i.e. they acted under influence of past deeds.

The Almighty (karI kai) bestows (aapni = own) IT’s (nadari) grace and (laey milaaey) unites with IT-self who obey Divine commands. 8.

ਹੁਕਮੁ ਜਿਨਾ ਨੋ ਮਨਾਇਆ ॥ ਤਿਨ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥ ਸਹੀਆ ਸੇ ਸੋਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ਜੀਉ ॥੯॥

Hukam jinā no manā▫i▫ā. Ŧin anṯar sabaḏ vasā▫i▫ā.  Sahī▫ā se sohāgaṇī jin sah nāl pi▫ār jī▫o. ||9||

Those (jinaa) whom God (manaaiaa) motivates to accept (Hukamu) Divine commands/will; leads them to the guru and (vasaaiaa = abide) keep (sabadu = word) the guru’s teachings (antari) within.

Out of all (saheeaa) girl-friends/souls (sey) those are (sohaagni) are fortunate to unite (jin) who (piaaru = love, naali = with) love/obey (sah = master) the Almighty-husband. 9.

ਜਿਨਾ ਭਾਣੇ ਕਾ ਰਸੁ ਆਇਆ ॥ ਤਿਨ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥

Jinā bẖāṇe kā ras ā▫i▫ā.  Ŧin vicẖahu bẖaram cẖukā▫i▫ā. Nānak saṯgur aisā jāṇī▫ai jo sabẖsai la▫e milā▫e jī▫o. ||10||

Those (jinaa) who (aaiaa = came, rasu = taste) have experience of submitting to (bhaanai = will) Divine will, i.e. experiencing freedom temptations by obeying Naam/Divine commands. (Tin) they (chukaaiaa) end (bharamu) wandering) (vichhahu = from within) of the mind to other ideas.

(Satiguru) the true guru is (aisa) such (jo) who guides (sabhsai) all – to obey Naam – and (laey milaaey) unites with the Almighty. 10.

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਫਲੁ ਪਾਇਆ ॥ ਜਿਨਿ ਵਿਚਹੁ ਅਹਕਰਣੁ ਚੁਕਾਇਆ ॥ ਦੁਰਮਤਿ ਕਾ ਦੁਖੁ ਕਟਿਆ ਭਾਗੁ ਬੈਠਾ ਮਸਤਕਿ ਆਇ ਜੀਉ ॥੧੧॥

Saṯgur mili▫ai fal pā▫i▫ā. Jin vicẖahu ahkaraṇ cẖukā▫i▫ā.  Ḏurmaṯ kā ḏukẖ kati▫ā bẖāg baiṯẖā masṯak ā▫e jī▫o. ||11|

(Phalu = fruit) the benefit (miliai) of finding (satiguri) the true guru (paaiaa) is obtained; by those (jini) who (chukaaiaa) end (ahkaran) ego (vichahu) from within – and obey the guru.

(Bhaagu) good fortune (aaey = comes, baittha = sits) is written on their (mastaki) forehead and (dukhu) grief caused (durmati) by evil thoughts (kattiaa = cut) is obviated. 11.

ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀਆ ॥ ਤੇਰਿਆ ਭਗਤਾ ਰਿਦੈ ਸਮਾਣੀਆ ॥ ਸੁਖ ਸੇਵਾ ਅੰਦਰਿ ਰਖਿਐ ਆਪਣੀ ਨਦਰਿ ਕਰਹਿ ਨਿਸਤਾਰਿ ਜੀਉ ॥੧੨॥

Amriṯ ṯerī bāṇī▫ā.  Ŧeri▫ā bẖagṯā riḏai samāṇī▫ā. Sukẖ sevā anḏar rakẖi▫ai āpṇī naḏar karahi nisṯār jī▫o. ||12

O Almighty, (teyreeaa) Your (baaneeaa = words) commands are (amritu) life-giving – one who obeys does not fall prey to vices. (Teyriaa) Your (bhagta) devotees (samaaneeaa) keep them (ridai) in mind.

(Rakhiai) by keeping Naam (andari = inside) in mind and (seyva) obedience, one experiences (sukh) peace, as the Almighty (karahi) bestows (aapni = own) Divine (nadari) grace to (nistaari) ferry across, i.e. to overcome the world-ocean of vices and unite with IT. 12.

ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਾਣੀਐ ॥ ਜਿਤੁ ਮਿਲਿਐ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਥਕੀ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੧੩॥

Saṯgur mili▫ā jāṇī▫ai.  Jiṯ mili▫ai nām vakẖāṇī▫ai. Saṯgur bājẖ na pā▫i▫o sabẖ thakī karam kamā▫e jī▫o. ||13||

That person (jaaneeai) is known (miliaaa) to have found (satigur) the true guru, (miliai) by meeting (jitu) one (vakhaaneeai) utters, i.e. obtains awareness and obeys (naamu) Naam/Divine commands.

The Almighty is not (paaiao) found (baajhu) without (satigur) the true guru, i.e. with guidance of the guru to obey Naam, (sabh) all others on (thaki) get tied (kamaaey) performing (karam) rituals – without success. 13.

ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਘੁਮਾਇਆ ॥ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥

Ha▫o saṯgur vitahu gẖumā▫i▫ā.  Jin bẖaram bẖulā mārag pā▫i▫ā.  Naḏar kare je āpṇī āpe la▫e ralā▫e jī▫o. ||14||

(Hau) I (ghumaaiaa = circumambulate, vittahu = to) respect (satigur) the true guru; (jini) who (paaiaa) puts (maaragi) on the path those (bhoola) gone astray from obeying Naam.

(Jey) if the Almighty (karey) bestows (aapni = own) IT’s (nadari) grace – it leads to the guru to learn to obey Naam– and (laey ralaaey) merges with IT-self. 14.

ਤੂੰ ਸਭਨਾ ਮਾਹਿ ਸਮਾਇਆ ॥ ਤਿਨਿ ਕਰਤੈ ਆਪੁ ਲੁਕਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ਜਾ ਕਉ ਜੋਤਿ ਧਰੀ ਕਰਤਾਰਿ ਜੀਉ ॥੧੫॥

Ŧūʼn sabẖnā māhi samā▫i▫ā. Ŧin karṯai āp lukā▫i▫ā. Nānak gurmukẖ pargat ho▫i▫ā jā ka▫o joṯ ḏẖarī karṯār jī▫o. ||15||

O Almighty, (toon) You (samaaiaa = contained) are present (maahi) in (sabhna) all creatures. But for those without the guru’s guidance say that (tini = that) the (kartai) Creator (lukaaiaa) has hidden (aahu) IT-self.

Those (ja kau) in who (kartarri) the Creator (dhari) places (joti) light, i.e. leads to the guru to obtain awareness, the Almighty (hoiaa) becomes (pargattu) manifest within. 15.

Note: Traditionally, the guru or an elder gives blessing by placing his/ her hand on the head or back. This has been used metaphorically in the next verse saying God blesses the devotees with both hands on the head i.e. blessing profusely.

ਆਪੇ ਖਸਮਿ ਨਿਵਾਜਿਆ ॥ ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿਆ ॥ ਆਪਣੇ ਸੇਵਕ ਕੀ ਪੈਜ ਰਖੀਆ ਦੁਇ ਕਰ ਮਸਤਕਿ ਧਾਰਿ ਜੀਉ ॥੧੬॥

Āpe kẖasam nivāji▫ā.  Jī▫o pind ḏe sāji▫ā.  Āpṇe sevak kī paij rakẖī▫ā ḏu▫e kar masṯak ḏẖār jī▫o. ||16||   –

(Khasami) the Master (nivaajiaa) bestowed honour (aapey) on ITs own; (dey) gives (jeeo) soul and (pinddu) body and (saajiaa) adorns, i.e. gives awareness of Naam.

IT (dhaari) places (duey) both (kar) hands (mastaki) on the forehead, i.e. bestows grace, and (rakheeaa) preserves (paij) honour of (aapney = own) IT’s (seyvak) servants, i.e. those who obey Naam. 16.

ਸਭਿ ਸੰਜਮ ਰਹੇ ਸਿਆਣਪਾ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ॥ ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਵਰਤਾਇਓ ਸਭੁ ਲੋਕੁ ਕਰੈ ਜੈਕਾਰੁ ਜੀਉ ॥੧੭॥

Sabẖ sanjam rahe si▫āṇpā. Merā parabẖ sabẖ kicẖẖ jāṇḏā. Pargat parṯāp varṯā▫i▫o sabẖ lok karai jaikār jī▫o. ||17||

(Sabhi) all (sanjam) measures and (siaanpa = cleverness) hypocrisy (rahey) do not work.  (prabh) the Almighty Master (meyra = my) of all (jaanda) knows (sabhu kichhu) everything.

(Partaapu) majesty of the Almighty (vartaaio = has been made) is (pragatt) manifest; and (sabhu) the whole (loku) world (karai = does, jaikaaru = glorification) praises/obeys the Almighty. 17.

is manifest all over for which every one salutes. 17.

ਮੇਰੇ ਗੁਣ ਅਵਗਨ ਨ ਬੀਚਾਰਿਆ ॥ ਪ੍ਰਭਿ ਅਪਣਾ ਬਿਰਦੁ ਸਮਾਰਿਆ ॥ ਕੰਠਿ ਲਾਇ ਕੈ ਰਖਿਓਨੁ ਲਗੈ ਨ ਤਤੀ ਵਾਉ ਜੀਉ ॥੧੮॥

Mere guṇ avgan na bīcẖāri▫ā. Parabẖ apṇā biraḏ samāri▫ā.  Kanṯẖ lā▫e kai rakẖi▫on lagai na ṯaṯī vā▫o jī▫o. ||18||

Once I submitted, the Almighty did not (beechaariaa) consider (meyray) (gun) merits or (avgan) demerits – and accepted me in IT’s care. (Prabhi) the Almighty (samaariaa/sambhaaliaa = took care) maintained (apna = own) IT’s (biradu) tradition – of accepting one who requests sanctuary.

IT (rakhionu) keeps (laaey = touching, kantthi = with throat) in embrace/care and (tati) hot (vaau) air, i.e. distress, does not (lagai) touch. 18.

ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥ ਜੀਇ ਇਛਿਅੜਾ ਫਲੁ ਪਾਇਆ ॥ ਸਾਹ ਪਾਤਿਸਾਹ ਸਿਰਿ ਖਸਮੁ ਤੂੰ ਜਪਿ ਨਾਨਕ ਜੀਵੈ ਨਾਉ ਜੀਉ ॥੧੯॥

Mai man ṯan parabẖū ḏẖi▫ā▫i▫ā. Jī▫e icẖẖi▫aṛā fal pā▫i▫ā. Sāh pāṯisāh sir kẖasam ṯūʼn jap Nānak jīvai nā▫o jī▫o. ||19||

(Mai) I (dhiaaiaa) pay attention to commands of (prabhoo) the almighty (mani = in mind) in thoughts and (tani = in body) in actions; and (paaiaa) obtain (phalu = fruit) fulfilment of (ichharriaa) wishes (jeei) of the mind.

O Almighty, (toon) You are (khasamu) the Master (sari = over the head) over (saah) kings and (paatisaah)emperors; everyone (jeevai) lives – without falling prey to vices – (japi) by remembering/complying with Your (naau) Naam/Divine commands, says Guru Nanak. 19.

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ਤੁਧੁ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥ ਦੂਜਾ ਖੇਲੁ ਕਰਿ ਦਿਖਲਾਇਆ ॥ ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਜਿਸੁ ਭਾਵੈ ਤਿਸੈ ਬੁਝਾਇ ਜੀਉ ॥੨੦॥

Ŧuḏẖ āpe āp upā▫i▫ā.  Ḏūjā kẖel kar ḏikẖlā▫i▫ā.  Sabẖ sacẖo sacẖ varaṯḏā jis bẖāvai ṯisai bujẖā▫e jī▫o. ||20||

O Almighty, (tudhu) You (aapey) Yourself (upaaiaa) created (aapu) the Self. And (dikhlaaiaa = showed) made Yourself manifest (kari) by creating (kheylu) the play/creation (dooja = second) different.

(Sachu = truth) Naam/writ (sacho) of the Almighty (vartada) applies (sabhu) everywhere; God (bujhaaey) gives this understanding to one with (jisu) whom IT is pleased – by leading to the guru. 20.

ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥ ਤਿਥੈ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ॥ ਕਿਰਪਾ ਕਰਿ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਸਮਾਇ ਜੀਉ ॥੨੧॥

Gur parsādī pā▫i▫ā. Ŧithai mā▫i▫ā moh cẖukā▫i▫ā. Kirpā kar kai āpṇī āpe la▫e samā▫e jī▫o. ||21||

One who (paaiaa) obtains awareness of Naam (parsaadi) with grace/guidance (gur) of the gur’s teachings. (Tithat = there) in that mind (mohu) attachment to (maaiaa) the world-play, i.e. Other ideas (chukaaiaa) ends.

The Almighty (kari kai) bestows (aapni = own) IT’s (kirpa) grace and (laey samaaey) merges such a person with IT-self. 21.

Note: The next verse uses three words starting with ਗੋ (Go). In the first i.e.  ਗੋਪੀ (Gopi) meaning milkmaid; ‘Go’ means ‘Gaou’ or the cow . Associated with this is the second ਗੋਆਲੀਆ (Goaaliaa) meaning the cowherd which refers to Krishna the Hindu deity of the Gita. In the third i.e.  ਗੋਇ (Goey) Go means the world. The verse conveys that ‘God is the doer of all that happens’.

ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥ ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥ ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥੨੨॥

Gopī nai go▫ālī▫ā. Ŧuḏẖ āpe go▫e uṯẖālī▫ā. Hukmī bẖāʼnde sāji▫ā ṯūʼn āpe bẖann savār jī▫o. ||22||

In the play at Gokul, you are (gopi) the milkmaids, (nai) the river Yamuna; and (goaalia = cowherd) Krishna of the Mahabharata. (Tudhu) You (aapey = self) alone (utthaaleeaa = carry) sustain (goey = earth) the world.

You (saajiaa) created (bhaanddey = vessels) the bodies (hukmi) by Your commands; You (bhanni) break and (savaari) repair, i.e. cause to commit vices and then overcome them – with the guru’s guidance. 22.

ਜਿਨ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥ ਤਿਨੀ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇਆ ॥ ਨਿਰਮਲ ਜੋਤਿ ਤਿਨ ਪ੍ਰਾਣੀਆ ਓਇ ਚਲੇ ਜਨਮੁ ਸਵਾਰਿ ਜੀਉ ॥੨੩॥

Jin saṯgur si▫o cẖiṯ lā▫i▫ā. Ŧinī ḏūjā bẖā▫o cẖukā▫i▫ā.  Nirmal joṯ ṯin parāṇī▫ā o▫e cẖale janam savār jī▫o. ||23||

Those (jin) (laaiaa) apply (chitu) the mind, i.e. pay attention, (siau) to teachings of (satigur) the true guru; (tini) they (chukaaiaa) end (dooja = second) other (bhaau) ideas.

(Tin = those) such (praaneeaa) creatures have (nirmal = clean, joti = light) awareness of, – and obey – Naam; (oey) they (chaley) depart from this world (savaari) making success of (janamu) human birth, i.e. unite with the Almighty. 23.

ਤੇਰੀਆ ਸਦਾ ਸਦਾ ਚੰਗਿਆਈਆ ॥ ਮੈ ਰਾਤਿ ਦਿਹੈ ਵਡਿਆਈਆਂ ॥ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਕਹੁ ਨਾਨਕ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥੨੪॥੧॥

Ŧerī▫ā saḏā saḏā cẖang▫ā▫ī▫ā.  Mai rāṯ ḏihai vadi▫ā▫ī▫āʼn.  Aṇmangi▫ā ḏān ḏevṇā kaho Nānak sacẖ samāl jī▫o. ||24||1||

(Teyreeaa) Your (changiaaeeaa = good doings) virtues and powers are (sadaa sadaa) forever; (mai) I (vaddiaaeeaan) praise them (raati) at night and (dihaai) during the day.

The Almighty (deyvnaa) gives (anmangiaa) un-asked (daanu) benedictions; (samaali = take care) keep in mind (sachu) the Eternal, (kahu) says Guru Nanak. 24. 1.