SGGS pp 792-793, Raag Soohi Kabir Ji, Shabads 1-5 of 5.

 

 

ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਤਥਾ ਸਭਨਾ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਕੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī baṇī sarī Kabīr jī▫o ṯathā sabẖnā bẖagṯā kī.  Kabīr ke    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) compositions in Raga Soohi (ki) of (jeeo, sri) revered Kabir (tathaa) and (sabhna) all (bhagta= devotees) saints; starting with those (key) of Kabir.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਅਵਤਰਿ ਆਇ ਕਹਾ ਤੁਮ ਕੀਨਾ ॥ ਰਾਮ ਕੋ ਨਾਮੁ ਨ ਕਬਹੂ ਲੀਨਾ ॥੧॥

Avṯar ā▫e kahā ṯum kīnā.  Rām ko nām na kabhū līnā. ||1||

 

O my soul, (kahaa) what have (tum) you (keena) done after (aaey = coming, avtar-i = down) taking birth – as human being.

You have (kabahoo na) never (leena = uttered) remembered and acted by (naam-u) commands, i.e. instructions, (ko) of (raam) the all-pervasive Creator – given to you before birth. 1.

 

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਮਤਿ ਲਾਗੇ ॥ ਮਰਿ ਜਇਬੇ ਕਉ ਕਿਆ ਕਰਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥

Rām na japahu kavan maṯ lāge.  Mar ja▫ibe ka▫o ki▫ā karahu abẖāge. ||1|| rahā▫o.

 

You do not (japah-u) keep in mind virtues and commands of (raam) the Almighty; (kavan) what (mat-i) counsel are you (laagah-u = attached) following – in engaging in useless pursuits. 

You are (abhaagey) unfortunate not to remember what you were told, (kiaa) what are you (karh-u) doing (kau) for the period (mar-i jaaibo) after death, i.e. how will you justify defying Divine commands? 1.

(Rahaau) pause and contemplate

 

ਦੁਖ ਸੁਖ ਕਰਿ ਕੈ ਕੁਟੰਬੁ ਜੀਵਾਇਆ ॥ ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥

Ḏukẖ sukẖ kar kai kutamb jīvā▫i▫ā.  Marṯī bār iksar ḏukẖ pā▫i▫ā. ||2||

 

You (kar-i kai = did) went through (sukh) comfort and (dukh) discomfort to (jeevaaiaa = keep alive) look after (kuttamb-u) the family.

But (baar = time) after (marti) death you (iksar) alone will (paaiaa = get) suffer (dukh-u) distress resulting from your deeds. 2.

 

ਕੰਠ ਗਹਨ ਤਬ ਕਰਨ ਪੁਕਾਰਾ ॥ ਕਹਿ ਕਬੀਰ ਆਗੇ ਤੇ ਨ ਸੰਮ੍ਹ੍ਹਾਰਾ ॥੩॥੧॥
Kanṯẖ gahan ṯab karan pukārā.  Kahi Kabīr āge ṯe na samĥārā. ||3||1||

 

When Jam, the agent of Divine justice, (gahan) catches by (kantth) the neck, (tab) then the souls (karan = do, pukaara = calling out) call out for help.

But nothing can then be done, and one realizes; “why did not I (sammhaaraa) pay attention to commands of the Almighty (aagey tey) in advance”, says Kabir. 3. 1.

 

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Note: The message from the Shabad below is that the human being commits transgressions and remains stressed due to fear of consequences. S/he needs to live such as to earn Divine grace but instead engages in rituals following others. At the end, Kabir Ji laments on behalf of the creatures, asking for forgiveness for transgressions and grace to reform the self

 

ਸੂਹੀ ਕਬੀਰ ਜੀ ॥ ਥਰਹਰ ਕੰਪੈ ਬਾਲਾ ਜੀਉ ॥ ਨਾ ਜਾਨਉ ਕਿਆ ਕਰਸੀ ਪੀਉ ॥੧॥

Sūhī Kabīr jī.  Tharhar kampai bālā jī▫o.  Nā jān▫o ki▫ā karsī pī▫o. ||1||

 

Composition by (ji) revered Kabir in Raga Soohi. My (baala = young) immature (jeeo) mind (tharhar kampai = shivers) trembles in fear, (na jaanau) not knowing what (peeo = husband) the Master (karsi) shall do to me, i.e. I am apprehensive of retribution for not having lived by Divine virtues and commands. 1.

 

ਰੈਨਿ ਗਈ ਮਤ ਦਿਨੁ ਭੀ ਜਾਇ ॥ ਭਵਰ ਗਏ ਬਗ ਬੈਠੇ ਆਇ ॥੧॥ ਰਹਾਉ ॥

Rain ga▫ī maṯ ḏin bẖī jā▫e.  Bẖavar ga▫e bag baiṯẖe ā▫e. ||1|| rahā▫o.

 

I need to be careful: (Rain-i) the night (gaee) has passed sleeping/in indifference, (mat) lest (din-u) the day (bhi) also (jaaey) passes, i.e. I have been engrossed in pleasures of the youth and should not let old age also pass in indifference.

(Bhavar) the black bees (gaey) have gone and (bag) the white cranes have (aaey) come (baitthey = sat) to take their place, i.e. youth has gone old age has arrived with black hair turning grey – the end of life is near. 1.

(Rahaau) dwell on this and contemplate

 

ਕਾਚੈ ਕਰਵੈ ਰਹੈ ਨ ਪਾਨੀ ॥ ਹੰਸੁ ਚਲਿਆ ਕਾਇਆ ਕੁਮਲਾਨੀ ॥੨॥

Kācẖai karvai rahai na pānī.  Hans cẖali▫ā kā▫i▫ā kumlānī. ||2||

 

Life is not everlasting like, (paani) water cannot (rahai) remain in (kaachai) an unbaked earthen (karvai = jug) pot.

(Kaaiaa) the body (kumlaani) is withering indicating that (hans) the soul is about (chaliaa) to leave the body, i.e. death is near. 2.

 

ਕੁਆਰ ਕੰਨਿਆ ਜੈਸੇ ਕਰਤ ਸੀਗਾਰਾ ॥ ਕਿਉ ਰਲੀਆ ਮਾਨੈ ਬਾਝੁ ਭਤਾਰਾ ॥੩॥

Ku▫ār kanniā jaise karaṯ sīgārā.  Ki▫o ralī▫ā mānai bājẖ bẖaṯārā. ||3||

 

But I only engage in performing rituals which cannot enable find the Almighty; (jaisey) like (kuaar) an unmarried (kanniaa) girl (karat = does, seegaara = adornment) may wear makeup but (kiau = how?) cannot (maanai raleeaa) make merry because (baajh-u = without) she has no (bhataara) husband to enjoy with. 3.

 

Note: People believe that when a crow comes and sits on the parapet of a house and then flies away, it is an indication of a guest arriving. This is allegory in the verse below in respect of the mind expecting the Almighty to come in.

 

ਕਾਗ ਉਡਾਵਤ ਭੁਜਾ ਪਿਰਾਨੀ ॥ ਕਹਿ ਕਬੀਰ ਇਹ ਕਥਾ ਸਿਰਾਨੀ ॥੪॥੨॥

Kāg udāvaṯ bẖujā pirānī.  Kahi Kabīr ih kathā sirānī. ||4||2||

 

My (bhujaa) arm (piraani) is aching waving to (kaag) the crow (udaani) to fly away, i.e. I have been hoping for the Almighty to come to the mind – but have not succeeded.

(Ih) this (kathaa) story (siraani) is ending this way – please be kind and reveal Yourself within, o Almighty, (kah-i) says Kabir. 4. 2.

 

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ਸੂਹੀ ਕਬੀਰ ਜੀਉ ॥ ਅਮਲੁ ਸਿਰਾਨੋ ਲੇਖਾ ਦੇਨਾ ॥ ਆਏ ਕਠਿਨ ਦੂਤ ਜਮ ਲੇਨਾ ॥

Sūhī Kabīr jī▫o.  Amal sirāno lekẖā ḏenā.  Ā▫e kaṯẖin ḏūṯ jam lenā.

 

Composition of (jeeo) revered Kabir in Raga Soohi. One has to (deyna) give (leykha) account of every (siraano) past (amal-u) deed; the metaphoric (katthin = difficult) hard-to-please (doot) agent of (jam) Divine justice shall (aaey) come and (leyna) take the soul to do the explaining.

 

ਕਿਆ ਤੈ ਖਟਿਆ ਕਹਾ ਗਵਾਇਆ ॥ ਚਲਹੁ ਸਿਤਾਬ ਦੀਬਾਨਿ ਬੁਲਾਇਆ ॥੧॥

Ki▫ā ṯai kẖati▫ā kahā gavā▫i▫ā.  Cẖalhu siṯāb ḏībān bulā▫i▫ā. ||1||

 

(Kiaa) what did (tai) you (khattiaa) earn, i.e. what good deeds you did, and (kahaa) where (gavaaiaa = lost) you transgressed.

(Chalh-u) come you have been (bulaaiaa) called (deebaan-i) to the Divine court (sitaab) immediately –to account for your deeds. 1.

 

ਚਲੁ ਦਰਹਾਲੁ ਦੀਵਾਨਿ ਬੁਲਾਇਆ ॥ ਹਰਿ ਫੁਰਮਾਨੁ ਦਰਗਹ ਕਾ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Cẖal ḏarhāl ḏīvān bulā▫i▫ā.  Har furmān ḏargėh kā ā▫i▫ā. ||1|| rahā▫o.

 

(Chalh-u) move (darhaal-u = in this state) now, (deevaan-i) the judge has (bulaaiaa) called you.

Dharam Rai, the metaphoric judge, has (aaiaa = come) received (phurmaan-i) order of (dargah) court of (har-i) the Almighty. 1.

(Rahaau) pause and contemplate on this.

ਕਰਉ ਅਰਦਾਸਿ ਗਾਵ ਕਿਛੁ ਬਾਕੀ ॥ ਲੇਉ ਨਿਬੇਰਿ ਆਜੁ ਕੀ ਰਾਤੀ ॥ ਕਿਛੁ ਭੀ ਖਰਚੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਸਾਰਉ ॥ ਸੁਬਹ ਨਿਵਾਜ ਸਰਾਇ ਗੁਜਾਰਉ ॥੨॥

Kara▫o arḏās gāv kicẖẖ bākī.  Le▫o niber āj kī rāṯī.  Kicẖẖ bẖī kẖaracẖ ṯumĥārā sāra▫o.  Subah nivāj sarā▫e gujāra▫o. ||2||

 

The soul says to the Jam: I (karau = make) this is (ardaas-i) supplication; I have (kichh-u) some work (baaki) left in (gaav) the village; I shall (leyo nibeyr-i) finish it (raat-i) at night (ki) of (aaj) to-day, i.e. tonight.

I shall (saarau = provide) give (kichh-u) some for (tumhaara) your (kharach) expenses – expression used for bribe.

I shall leave early with you and (gujaarau) offer (subah) the morning (nivaaj/namaaz of the Muslims) prayer at some (saraaey) inn on the way, i.e. promises to accompany the Jam before dawn. 2.

Message: The human being is so engrossed in his/pursuits in the world-play that s/he wants to pursue them even when death is imminent and s/he knows that everything will be left behind.

 

ਸਾਧਸੰਗਿ ਜਾ ਕਉ ਹਰਿ ਰੰਗੁ ਲਾਗਾ ॥ ਧਨੁ ਧਨੁ ਸੋ ਜਨੁ ਪੁਰਖੁ ਸਭਾਗਾ ॥ ਈਤ ਊਤ ਜਨ ਸਦਾ ਸੁਹੇਲੇ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤਿ ਅਮੋਲੇ ॥੩॥

Sāḏẖsang jā ka▫o har rang lāgā.  Ḏẖan ḏẖan so jan purakẖ sabẖāgā.  Īṯ ūṯ jan saḏā suhele.  Janam paḏārath jīṯ amole. ||3||

 

One (ja kau) to whom (rang-u) love of (har-i) the Almighty (laaga) focused (saadhsang-i) the guru’s company/guidance. (So) such a (jan-u = servant) obedient (purakh-u) person is (dhan dhan) blessed and (sabhaaga) fortunate.

(Jan) the seekers are (sadaa) ever (suheylye) comfortable (eet = here) in life and (oot = there) in the hereafter; they (jeet-i) win the game of (amoley) the invaluable (padaarath-u) gift of (janam-u = birth) human birth, i.e. they remember Naam, overcome temptations in the world-play, and succeed in attaining union with the Almighty. 3.

 

ਜਾਗਤੁ ਸੋਇਆ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਾਲੁ ਧਨੁ ਜੋਰਿਆ ਭਇਆ ਪਰਾਇਆ ॥ ਕਹੁ ਕਬੀਰ ਤੇਈ ਨਰ ਭੂਲੇ ॥ ਖਸਮੁ ਬਿਸਾਰਿ ਮਾਟੀ ਸੰਗਿ ਰੂਲੇ ॥੪॥੩॥

Jāgaṯ so▫i▫ā janam gavā▫i▫ā.  Māl ḏẖan jori▫ā bẖa▫i▫ā parā▫i▫ā.  Kaho Kabīr ṯe▫ī nar bẖūle.  Kẖasam bisār mātī sang rūle. ||4||3||

 

The human being is (soiaa) asleep while (jaagat) awake, i.e. s/he being inebriated by temptations, (gavaaiaa) loses the opportunity provided by (janam-u) human birth to live by Naam; (maal-u) property and (dhan-u) money (joriaa) amassed by him/her, (bhaiaa) becomes (praaiaa) others’ on death, i.e. s/he leaves them behind.

(Kah-u) say o Kabir: (Teyee) those (nar) persons who (bisaar-i) forget commands of (khasam) the Master given before birth, (bhooley) stray off the path and do not get to the Almighty; they (rooley) roll (sang-i) in (maatti) dust, i.e. waste their human birth. 4. 3.

 

Page 793

 

ਸੂਹੀ ਕਬੀਰ ਜੀਉ ਲਲਿਤ ॥ ਥਾਕੇ ਨੈਨ ਸ੍ਰਵਨ ਸੁਨਿ ਥਾਕੇ ਥਾਕੀ ਸੁੰਦਰਿ ਕਾਇਆ ॥ ਜਰਾ ਹਾਕ ਦੀ ਸਭ ਮਤਿ ਥਾਕੀ ਏਕ ਨ ਥਾਕਸਿ ਮਾਇਆ ॥੧॥

Sūhī Kabīr jī▫o laliṯ.  Thāke nain sarvan sun thāke thākī sunḏar kā▫i▫ā.  Jarā hāk ḏī sabẖ maṯ thākī ek na thākas mā▫i▫ā. ||1||

 

Composition of (jeeo) revered Kabir in Raga Soohi with Raagini or sub-musical measure Lalit. In old age, (nain) eyes (thaakey = get tired) become weak, (sravan) the ears (thaakey = tired) find it hard to (sun-i) hear; (sundar-i) the beautiful (kaaiaa) body (thaaki) withers.

When (jaraa) old age (di = gives, haak = call) comes, (sabh) all (mat-i) thinking ability (thaaki) weakens; (maaiaa) attachment to the world-play (eyk = one) alone does not (thaaki) weaken. 1.

 

ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Bāvre ṯai gi▫ān bīcẖār na pā▫i▫ā.  Birthā janam gavā▫i▫ā. ||1|| rahā▫o.

 

O (baavrey = mad person) mindless person, (tai) you have never (paaiaa) acquired (beechaar-u = reflection) the understanding – that the purpose of human birth is to attain union with the Creator, and (gavaaiaa = lost) wasted it (birtha) in useless pursuits. 1.

(Rahaau) pause and reflect on this.

 

ਤਬ ਲਗੁ ਪ੍ਰਾਨੀ ਤਿਸੈ ਸਰੇਵਹੁ ਜਬ ਲਗੁ ਘਟ ਮਹਿ ਸਾਸਾ ॥ ਜੇ ਘਟੁ ਜਾਇ ਤ ਭਾਉ ਨ ਜਾਸੀ ਹਰਿ ਕੇ ਚਰਨ ਨਿਵਾਸਾ ॥੨॥

Ŧab lag parānī ṯisai sarevhu jab lag gẖat mėh sāsā.  Je gẖat jā▫e ṯa bẖā▫o na jāsī har ke cẖaran nivāsā. ||2||

 

o (praani) mortal, (Jab lag-u) as long as you have (saasa = breaths) life (mah-i) in (ghatt) the body, (tab lag) until then (sreyvahu = serve) obey commands of (tisai = that) the Almighty.

If you do it with devotion, then (jey) when (ghatt-u) the body (jaaey = goes) dies, (bhaau) devotion will still not (jaasi = go) end and the soul shall obtain (nivaasa = abode) merger with (charan = feet) in (har-i) the Almighty. 2.

 

Note: The next two lines refer to the game of Chaupar. Chaupar is a game of dice, which is played on a board made of two cotton or woolen strips intersecting each at right angles making a cross with four segments. The pieces are moved on the board according to throw of the dice with the aim to enter ‘home’ on the board. The dice are called ‘Paasa’ and the pieces, Saari. ‘Paasa Dhaal’ means ‘throw the dice’.

 

ਜਿਸ ਕਉ ਸਬਦੁ ਬਸਾਵੈ ਅੰਤਰਿ ਚੂਕੈ ਤਿਸਹਿ ਪਿਆਸਾ ॥ ਹੁਕਮੈ ਬੂਝੈ ਚਉਪੜਿ ਖੇਲੈ ਮਨੁ ਜਿਣਿ ਢਾਲੇ ਪਾਸਾ ॥੩॥

Jis ka▫o sabaḏ basāvai anṯar cẖūkai ṯisėh pi▫āsā.  Hukmai būjẖai cẖa▫upaṛ kẖelai man jiṇ dẖāle pāsā. ||3||

 

One (jis kau = whom) in whose (antar-i = inner-self) mind, the Almighty (basaavai = causes to dwell) gives awareness of (sabad-u = Word) instructions given to the soul before birth, (tisah-i) his/her (piaasa = thirst) running after desires (chookai) ends.

One who (boojhai) understands (hukmai) Divine commands – given to the soul before birth – and (kheylai = plays the game of Chaupar) leads life according to those instructions, (jin-i = conquers) controls (man-u) the mind and then (ddhaaley = throws, paasa = dice) acts. 3.

 

ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਅਬਿਗਤ ਕਉ ਤਿਨ ਕਾ ਕਛੂ ਨ ਨਾਸਾ ॥ ਕਹੁ ਕਬੀਰ ਤੇ ਜਨ ਕਬਹੁ ਨ ਹਾਰਹਿ ਢਾਲਿ ਜੁ ਜਾਨਹਿ ਪਾਸਾ ॥੪॥੪॥

Jo jan jān bẖajėh abigaṯ ka▫o ṯin kā kacẖẖū na nāsā.  Kaho Kabīr ṯe jan kabahu na hārėh dẖāl jo jānėh pāsā. ||4||4||

 

(Jan) the persons (jo) who (jaan-i = knowingly) attentively (bhajah-i) praise virtues of (abigat/aviakt) the formless Master – and emulate them – (kachoo na) nothing of (tin) theirs (naasa) is lost, i.e. their efforts for union with the Almighty are fruitful.

Says Kabir: (Tey) those (jan) persons (kabah-u na) never (haarah-i) lose the game of life (ju) who (jaanah-i) know how (ddhaal-i = throw, paasa = dice) to act, i.e. those who practice Divine virtues and commands, do not fail to unite with the Almighty. 4. 4. 

 

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ਸੂਹੀ ਲਲਿਤ ਕਬੀਰ ਜੀਉ ॥ ਏਕੁ ਕੋਟੁ ਪੰਚ ਸਿਕਦਾਰਾ ਪੰਚੇ ਮਾਗਹਿ ਹਾਲਾ ॥ ਜਿਮੀ ਨਾਹੀ ਮੈ ਕਿਸੀ ਕੀ ਬੋਈ ਐਸਾ ਦੇਨੁ ਦੁਖਾਲਾ ॥੧॥
Sūhī laliṯ Kabīr jī▫o.  Ėk kot pancẖ sikḏārā pancẖe māgėh hālā.  Jimī nāhī mai kisī kī bo▫ī aisā ḏen ḏukẖālā. ||1||

 

Composition by (jeeo) revered Kabir in Raga Soohi with Raagini or sub musical measure, Lalit. There is (eyk-u) one (kott-u = fort) body with (panch) five (sikdaara = rulers) vices – lust, anger, greed, attachment to world-play and vanity – (panchey) all five (maagah-i = ask) cause (haala = taxes) suffering.

I have not (boee = sowed) harvested (jimi) land (ki) of (kisi) anyone so (aisa) such (deyn-u = giving) parting is (dukhaala) difficult, i.e. I have not succumbed to anyone of them, so they cannot cause suffering to me. 1.

ਹਰਿ ਕੇ ਲੋਗਾ ਮੋ ਕਉ ਨੀਤਿ ਡਸੈ ਪਟਵਾਰੀ ॥ ਊਪਰਿ ਭੁਜਾ ਕਰਿ ਮੈ ਗੁਰ ਪਹਿ ਪੁਕਾਰਿਆ ਤਿਨਿ ਹਉ ਲੀਆ ਉਬਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Har ke logā mo ka▫o nīṯ dasai patvārī.  Ūpar bẖujā kar mai gur pėh pukāri▫ā ṯin ha▫o lī▫ā ubārī. ||1|| rahā▫o.

 

O (loga) people of (har-i) the Almighty, (patwaari = local land revenue officer) the metaphoric snake, the embodiment of temptations, (neet-i) ever (ddasai) stings (mo kau) me, i.e. I am being continuously enticed by the vices in the world-play.

I cannot resist them on my own, so (mai) I (oopar-i = above, kar-i = did) raised my (bhujaa = arms) hands and (pukaariaa) called out (pah-i) to (gur) the guru, and (tin-i = that) he (leeaa ubaari = raised) saved (hau) me. 1.

(Rahaau) pause and reflect on this.

 

ਨਉ ਡਾਡੀ ਦਸ ਮੁੰਸਫ ਧਾਵਹਿ ਰਈਅਤਿ ਬਸਨ ਨ ਦੇਹੀ ॥ ਡੋਰੀ ਪੂਰੀ ਮਾਪਹਿ ਨਾਹੀ ਬਹੁ ਬਿਸਟਾਲਾ ਲੇਹੀ ॥੨॥

Na▫o dādī ḏas munsaf ḏẖāvėh ra▫ī▫aṯ basan na ḏehī.  Dorī pūrī māpėh nāhī baho bistālā lehī. ||2||

 

(Nau = nine) many (ddaaddi) land measurers and (das = ten) many (munsaf) judges/inspectors (dhaavah-i) come running and (na deyhi) do not let (raeeat-i = subjects) the people/farmers (basan) live in peace.

The land measurers do not (maapah-i) measure with (ddori = string) the measuring tape (poori = perfectly) properly and (leyhi = take) ask for (bah-u) large (bisttaala = filth) bribe – but those who conform to rules do not care about them. 2.

 

ਬਹਤਰਿ ਘਰ ਇਕੁ ਪੁਰਖੁ ਸਮਾਇਆ ਉਨਿ ਦੀਆ ਨਾਮੁ ਲਿਖਾਈ ॥ ਧਰਮ ਰਾਇ ਕਾ ਦਫਤਰੁ ਸੋਧਿਆ ਬਾਕੀ ਰਿਜਮ ਨ ਕਾਈ ॥੩॥

Bahṯar gẖar ik purakẖ samā▫i▫ā un ḏī▫ā nām likẖā▫ī.  Ḏẖaram rā▫e kā ḏafṯar soḏẖi▫ā bākī rijam na kā▫ī. ||3||

 

There are (bahatar-i) seventy two (ghar = houses) chambers in the body; (ik-u) the one (purakh-u) Almighty – is present within and (un-i = that) IT (deeaa) gives (naam-u) commands (likhaaee) in writing, i.e. guides from within.

One who conforms to the commands, his/her account kept in (daftar-u = office) office (dharam raaey) of the metaphoric presenter in Divine court shows (na kaaee – not any) not (rijam) a bit of (baaki = debit balance) shortcoming, i.e. is cleared for union with the Almighty. 3.

 

ਸੰਤਾ ਕਉ ਮਤਿ ਕੋਈ ਨਿੰਦਹੁ ਸੰਤ ਰਾਮੁ ਹੈ ਏਕੋ ॥ ਕਹੁ ਕਬੀਰ ਮੈ ਸੋ ਗੁਰੁ ਪਾਇਆ ਜਾ ਕਾ ਨਾਉ ਬਿਬੇਕੋ ॥੪॥੫॥

Sanṯā ka▫o maṯ ko▫ī ninḏahu sanṯ rām hai eko.  Kaho Kabīr mai so gur pā▫i▫ā jā kā nā▫o bibeko. ||4||5||

 

Such people are the real saints: (Mat-i = do not) let not (koee) anyone (nindah-u = slander) find fault (kau) with (santaa = saints) those who live by Naam; for, a sint and (raam) the Almighty (hai) is (eyko) one and same, i.e. the saint is embodiment of the Almighty.

Says Kabir: (Mai) I (paaiaa) found (so) that the guru (ja ka) whose (naau) name is (bibeyko) discernment, i.e. the guru has taught me to believe and live by reason or the laws of nature – and not fall for distractions. 4. 5.

 

 

SGGS pp 789-792, Soohi Ki Vaar M: 3, Paurris 13-20

 

Note: This world is the place for the creatures to conduct themselves according to the role allotted to each. Human birth is an opportunity to profit from it by way of attaining union with the Creator. This may be considered like the creatures acting as traders who should make profit from their dealings. This is brought out in the Slok below.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਦੁਇ ਦੀਵੇ ਚਉਦਹ ਹਟਨਾਲੇ ॥ ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਵਣਜਾਰੇ ॥

Ḏu▫e ḏīve cẖa▫oḏah hatnāle.  Jeṯe jī▫a ṯeṯe vaṇjāre.

 

(Slok) prologue (m: 1) by the first Guru. The Creator has made (duey-i) two (deevey = lamps) sources of light – sun and moon – for the earth which has (chaudah) fourteen (hattnaaley = row of shops) bazars or markets. This refers to the seven continents – namely Asia, Europe, Africa, North America, South America, Australia and Antarctica – and seven oceans – namely North Atlantic, south Atlantic, North Pacific, South Pacific, Indian, Arctic and Antarctic, i.e. the creatures exist on and perform their roles at various places.

(Jeytey = as many) all (jeea) creatures on there are, they (teytey = that many) all are (vanjaarey) traders, i.e. they are to conduct themselves according to their roles.

 

ਖੁਲ੍ਹ੍ਹੇ ਹਟ ਹੋਆ ਵਾਪਾਰੁ ॥ ਜੋ ਪਹੁਚੈ ਸੋ ਚਲਣਹਾਰੁ ॥

Kẖulĥe hat ho▫ā vāpār.  Jo pahucẖai so cẖalaṇhār.

 

(Hatt) the shops (khulhey) open and (vaapaar-u) business (hoaa) happens, i.e. the creatures are born on earth and perform their roles.

(Jo) whosoever (pahuchai = reaches) comes, (so) that (chalanhaar) departs.

 

ਧਰਮੁ ਦਲਾਲੁ ਪਾਏ ਨੀਸਾਣੁ ॥ ਨਾਨਕ ਨਾਮੁ ਲਾਹਾ ਪਰਵਾਣੁ ॥ ਘਰਿ ਆਏ ਵਜੀ ਵਾਧਾਈ ॥ ਸਚ ਨਾਮ ਕੀ ਮਿਲੀ ਵਡਿਆਈ ॥੧॥
Ḏẖaram ḏalāl pā▫e nīsāṇ.  Nānak nām lāhā parvāṇ.  Gẖar ā▫e vajī vāḏẖā▫ī.  Sacẖ nām kī milī vadi▫ā▫ī. ||1||

 

(Dharam-u) Dharam Rai who considers deeds of the creatures, is the metaphoric (dalaa-u = broker) appraiser in Divine court; it (paaey = puts, neesaan-u = mark) marks each creature with result of examination of deeds; those who have earned (laaha) the profit of, i.e. imbibed (Naam-u) Divine commands are (parvaan-u) accepted for union with the Almighty, says Guru Nanak.

They (vaji) receive (vaadhaaee = congratulation) the glory of (aaey) coming (ghar-i) home – to the Creator; they (mili) receive (vaddiaaee) the glory for living by (sach) true/inviolable (naam) Divine commands.

 

ਮਃ ੧ ॥ ਰਾਤੀ ਹੋਵਨਿ ਕਾਲੀਆ ਸੁਪੇਦਾ ਸੇ ਵੰਨ ॥ ਦਿਹੁ ਬਗਾ ਤਪੈ ਘਣਾ ਕਾਲਿਆ ਕਾਲੇ ਵੰਨ ॥

Mėhlā 1.  Rāṯī hovan kālī▫ā supeḏā se vann.  Ḏihu bagā ṯapai gẖaṇā kāli▫ā kāle vann.

 

Prologue by the first Guru: Even when (raati) nights (hovan-i) are (kaaleeaa) dark, things of (supeyda) white (vann) colour stay (sey) the same, i.e. those who are committed to virtues are unaffected by circumstances.

Similarly even if (dih-u) the day is (ghanaa) is very (tapai) hot, (bagaa = white) white-hot, (vann) the colours of (kaaliaa) black things remain (kaaley) black, i.e. in-spite of the scriptures and the guru’s guidance those blinded by attachment to the world-play do not change.

 

ਅੰਧੇ ਅਕਲੀ ਬਾਹਰੇ ਮੂਰਖ ਅੰਧ ਗਿਆਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਕਬਹਿ ਨ ਪਾਵਹਿ ਮਾਨੁ ॥੨॥

Anḏẖe aklī bāhre mūrakẖ anḏẖ gi▫ān.  Nānak naḏrī bāhre kabėh na pāvahi mān. ||2||

 

Those (andhey = blind) ignorant are (baahrey) bereft (akli = of wisdom) of thinking; they are (moorakh) foolish to be (andh) blind to (giaan-u) knowledge, i.e. lack awareness of Divine virtues and commands,

Such people (baahrey = bereft) are not recipients (nadri) of Divine grace and (kabah-i na) never (paavah-i) get (maan-u) recognition. 2.

 

ਪਉੜੀ ॥ ਕਾਇਆ ਕੋਟੁ ਰਚਾਇਆ ਹਰਿ ਸਚੈ ਆਪੇ ॥ ਇਕਿ ਦੂਜੈ ਭਾਇ ਖੁਆਇਅਨੁ ਹਉਮੈ ਵਿਚਿ ਵਿਆਪੇ ॥

Pa▫oṛī.  Kā▫i▫ā kot racẖā▫i▫ā har sacẖai āpe.  Ik ḏūjai bẖā▫e kẖu▫ā▫i▫an ha▫umai vicẖ vi▫āpe.

 

(Paurri) stanza: (Sachai) the Eternal (har-i) Almighty (aapey) IT-self (rachhaaia) made (kaaiaa) the body of the creature as (kott-u) as a fort – and gave awareness of IT’s Naam for  protection against temptations of the world.

But IT (khuaaian-u) misleads (ik-i = one type) some people to (doojai = second/other, bhaaey = ideas) duality; they (viaapey) remain (vich-i) in (haumai) ego, i.e. go their own way and remain ignorant.

 

ਇਹੁ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਸਾ ਮਨਮੁਖ ਸੰਤਾਪੇ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਜਿਸੁ ਸਤਿਗੁਰੁ ਥਾਪੇ ॥ ਸਭੁ ਜਗੁ ਖੇਲੁ ਰਚਾਇਓਨੁ ਸਭ ਵਰਤੈ ਆਪੇ ॥੧੩॥

Ih mānas janam ḏulambẖ sā manmukẖ sanṯāpe.  Jis āp bujẖā▫e so bujẖsī jis saṯgur thāpe.  Sabẖ jag kẖel racẖā▫i▫on sabẖ varṯai āpe. ||13||

 

(Ihu) this (maanas) human (janam-u) birth (sa) was (dulambh-u) hard to get – they got it to live by Naam – but (manmukh) self-willed people – go their own way and – (santaapey) suffer in distress.

One (jis-u) whom (aap-i= self) the Almighty (bujhaaey) imparts understanding, (so) that person (bujhsi) shall understand; s/he is one (jis-u) whom (satigur-u) true guru (thaapey) blesses with guidance.

(Aap-i) the Almighty (rachaaion-u) made (sabh-u) the whole (jag-u) world as (kheyl-u) a play and (vartai) is present in it – directs the play. 13.

 

Page 790

 

ਸਲੋਕ ਮਃ ੧ ॥ ਚੋਰਾ ਜਾਰਾ ਰੰਡੀਆ ਕੁਟਣੀਆ ਦੀਬਾਣੁ ॥ ਵੇਦੀਨਾ ਕੀ ਦੋਸਤੀ ਵੇਦੀਨਾ ਕਾ ਖਾਣੁ ॥ ਸਿਫਤੀ ਸਾਰ ਨ ਜਾਣਨੀ ਸਦਾ ਵਸੈ ਸੈਤਾਨੁ ॥

Salok mėhlā 1.  Cẖorā jārā randī▫ā kutṇī▫ā ḏībāṇ.  Veḏīnā kī ḏosṯī veḏīnā kā kẖāṇ.  Sifṯī sār na jāṇnī saḏā vasai saiṯān.

 

Prologue by the first Guru: (Choraa) thieves, (jaara) adulterers, (randdeeaa) prostitutes, (kuttneeaa) women who engage women in prostitution (deebaan-u = gathering) get together, i.e. have affinity.

There is (dosti) friendship (ki = of) between (veydeena) transgressors, and (khaan-u = eating) breaking bread between them – such people seek company of their likes.

They do not (jaanani = know) care to obtain (saar) awareness of (sifti = praise) virtues and commands of the Almighty; instead (saitaan-u) the devil (sadaa) ever (vasai = dwells in mind) guides them.

 

ਗਦਹੁ ਚੰਦਨਿ ਖਉਲੀਐ ਭੀ ਸਾਹੂ ਸਿਉ ਪਾਣੁ ॥ ਨਾਨਕ ਕੂੜੈ ਕਤਿਐ ਕੂੜਾ ਤਣੀਐ ਤਾਣੁ ॥ ਕੂੜਾ ਕਪੜੁ ਕਛੀਐ ਕੂੜਾ ਪੈਨਣੁ ਮਾਣੁ ॥੧॥
Gaḏahu cẖanḏan kẖa▫ulī▫ai bẖī sāhū si▫o pāṇ.  Nānak kūrhai kaṯi▫ai kūṛā ṯaṇī▫ai ṯāṇ.  Kūṛā kapaṛ kacẖẖī▫ai kūṛā painaṇ māṇ. ||1||

 

Even if (gadahu) a donkey (khauleeai) is coated (chandan-i) with sandal fragrance, it (bhi) still (paan-u) likes to put (saahoo = ash) dust on itself, i.e. those used to evil company do not like virtuous company.

Says Guru Nanak: If someone (kateeai) spins the yarn of (koorrai) falsehood, (taan-u) the loom will be of (koorra) of falsehood; (kaparr-u) the cloth that is made and (kachheeaai) measured to make the garment will be (koorra) of falsehood; (paianan-u) the garment will be of falsehood and so will be (maan-u) pride of wearing it.

Message: People who keep ignoble company reflect it by their actions, and take pride in achievements through evil. 1.

 

ਮਃ ੧ ॥ ਬਾਂਗਾ ਬੁਰਗੂ ਸਿੰਙੀਆ ਨਾਲੇ ਮਿਲੀ ਕਲਾਣ ॥ ਇਕਿ ਦਾਤੇ ਇਕਿ ਮੰਗਤੇ ਨਾਮੁ ਤੇਰਾ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਹਉ ਤਿਨਾ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥੨॥

ėhlā 1.  Bāʼngā burgū sińī▫ā nāle milī kalāṇ.  Ik ḏāṯe ik mangṯe nām ṯerā parvāṇ.  Nānak jinĥī suṇ kai mani▫ā ha▫o ṯinā vitahu kurbāṇ. ||2||

 

Prologue by the first Guru: (Baangaa) call for Muslim Namaaz/prayer by the Muslim priest, (burgoo) playing of trumpets/musical instruments, (singneea) blowing horns by the Yogis, and (naaley = with it, mili = combined) also songs of (kalaan) praise, show faith in God.

 (Ik-i = one type) some people (daatey = giveers) impart, and (ik-i) some (mangtey = beggars) seek, awareness of, (teyra) Your (naam-u) commands; all these (parvaan-u) are approved.

Says Guru Nanak: I (kurbaan-u = am sacrifice, vittahu = to) respect and follow the example (tinaa) of those who (sun-i kai) listen to and (manniaa = accept) obey Naam. 2.

 

ਪਉੜੀ ॥ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਕੂੜੁ ਹੈ ਕੂੜੋ ਹੋਇ ਗਇਆ ॥ ਹਉਮੈ ਝਗੜਾ ਪਾਇਓਨੁ ਝਗੜੈ ਜਗੁ ਮੁਇਆ ॥

Pa▫oṛī.  Mā▫i▫ā moh sabẖ kūṛ hai kūṛo ho▫e ga▫i▫ā.  Ha▫umai jẖagṛā pā▫i▫on jẖagṛai jag mu▫i▫ā.

 

(Paurri) stanza: (Moh-u) lure of (maaiaa) temptations in the world-play is (sabh-u) all (koorr-u = false) illusion/transitory pleasure; it is (ho gaaiaa = becomes) realized to be (koorro) false later, i.e. one repents for having been engrossed in it.

(Haumai) in ego, i.e. self-importance (paaion-u) leads to (jhagrra) conflicts; such (jag-u = world) a person – remains (jhagrrai) in conflicts and (muiaa) dies, i.e. does not get out of conflicts all his/her life.

 

ਗੁਰਮੁਖਿ ਝਗੜੁ ਚੁਕਾਇਓਨੁ ਇਕੋ ਰਵਿ ਰਹਿਆ ॥ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਣਿਆ ਭਉਜਲੁ ਤਰਿ ਗਇਆ ॥ ਜੋਤਿ ਸਮਾਣੀ ਜੋਤਿ ਵਿਚਿ ਹਰਿ ਨਾਮਿ ਸਮਇਆ ॥੧੪॥

Gurmukẖ jẖagaṛ cẖukā▫i▫on iko rav rahi▫ā.  Sabẖ āṯam rām pacẖẖāṇi▫ā bẖa▫ojal ṯar ga▫i▫ā.  Joṯ samāṇī joṯ vicẖ har nām sam▫i▫ā. ||14||

 

(Gurmukh-i) one who follows the guru realizes that (iko) the One Creator (ravi rahiaa) is present in all, and (chukaaion-u) ends (jhagarr-u) conflict with others.

S/he (pachhaaniaa) recognizes (raam-u) the Almighty (aatam) within (sabh-u) everyone – does not get into conflict, commits no transgressions – and (tar-i gaiaa = swims across) gets across (bhaujal-u/bhav-jal-u) the world-ocean – is not reborn.

S/he (samaiaa) remains absorbed, i.e. lives, (naam-i) by Divine virtues and commands; his/her (jot-i = light/spirit) soul (samaani) merges (vich-i) in (jot-i) the Supreme Spirit. 14.

 

—————————————————–

 

Note: Gurbani likens the soul to a girl who looks forward to get married to, i.e. seeks to attain union with, the Almighty. The way the girl learns about making family life a success, the soul needs to acquire awareness of what would please the Almighty to accept the soul for union. This comes by following the guru’s guidance to give up ego and other vices. This is the message of this fifteenth Paurri of Soohi Ki Vaar M: 3 (of the third Guru), and the four Sloks or prologues of the first Guru preceding it. The Sloks and Paurri describe the vices we should be give up and then hope to attain union with the Creator.

 

 

ਸਲੋਕ ਮਃ ੧ ॥ ਸਤਿਗੁਰ ਭੀਖਿਆ ਦੇਹਿ ਮੈ ਤੂੰ ਸੰਮ੍ਰਥੁ ਦਾਤਾਰੁ ॥ ਹਉਮੈ ਗਰਬੁ ਨਿਵਾਰੀਐ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਲਬੁ ਲੋਭੁ ਪਰਜਾਲੀਐ ਨਾਮੁ ਮਿਲੈ ਆਧਾਰੁ ॥

Salok mėhlā 1.  Saṯgur bẖīkẖi▫ā ḏėh mai ṯūʼn samrath ḏāṯār.  Ha▫umai garab nivārī▫ai kām kroḏẖ ahaʼnkār.  Lab lobẖ parjālī▫ai nām milai āḏẖār.

 

Prologue of the first Guru: O (satigur) true guru, (too’n) You are (sammrath-u) the competent (daataar-u = giver) benefactor; please (deyh-i) give (mai) me (bheekhiaa = alms) guidance live to Your liking.

May I (nivaareeai) give up (haumai) ego, (garab-u) vanity, (kaam-u) lust, (krodh-u) anger and (ahankaar-u) arrogance.

May (lab-u) possessiveness and (lobh-u) greed (parjaaleeai = fully destroyed) be banished from mind and awareness of (naam-u) Divine virtues and commands (milai) obtained as (aadhaar-u) support/guide for life.

 

ਅਹਿਨਿਸਿ ਨਵਤਨ ਨਿਰਮਲਾ ਮੈਲਾ ਕਬਹੂੰ ਨ ਹੋਇ ॥ ਨਾਨਕ ਇਹ ਬਿਧਿ ਛੁਟੀਐ ਨਦਰਿ ਤੇਰੀ ਸੁਖੁ ਹੋਇ ॥੧॥

Ahinis navṯan nirmalā mailā kabahūʼn na ho▫e.  Nānak ih biḏẖ cẖẖutī▫ai naḏar ṯerī sukẖ ho▫e. ||1||

 

One who receives awareness of Naam, remains (navtan = new body) ever in original form, (nirmalaa = free of dirt) unaffected by temptations in the world-play and (kabahoo) never (hoey) gets (maila) dirty, i.e. vices do not touch that person.

Says Guru Nanak: (Ih) this (bidh-i = method) way, i.e. by living by Naam, one (chhutteeai) is freed from cycle of births and deaths; (sukh-u) the comfort – of union with You – (hoey) is obtained by (teyri) Your (nadar-i = sight) grace. 1.

 

ਮਃ ੧ ॥ ਇਕੋ ਕੰਤੁ ਸਬਾਈਆ ਜਿਤੀ ਦਰਿ ਖੜੀਆਹ ॥ ਨਾਨਕ ਕੰਤੈ ਰਤੀਆ ਪੁਛਹਿ ਬਾਤੜੀਆਹ ॥੨॥

Mėhlā 1.  Iko kanṯ sabā▫ī▫ā jiṯī ḏar kẖaṛī▫āh.  Nānak kanṯai raṯī▫ā pucẖẖėh bāṯ▫ṛī▫āh. ||2||

 

Prologue by the first Guru: There is (iko) only one (kant-u = husband) Almighty-husband of (sabaaeeaa) all those (jiti) who (kharreeaa) stand (dar-i) on the gate, i.e. everyone prays to the One Almighty.

Says Guru Nanak: They, (rateeaa) imbued with love (kantai) of the Almighty-husband (puchhah-i) ask (baatrreea) information, i.e. seek awareness of Divine virtues and commands – to live by, in order to attain union with the Almighty. 2.

 

ਮਃ ੧ ॥ ਸਭੇ ਕੰਤੈ ਰਤੀਆ ਮੈ ਦੋਹਾਗਣਿ ਕਿਤੁ ॥ ਮੈ ਤਨਿ ਅਵਗਣ ਏਤੜੇ ਖਸਮੁ ਨ ਫੇਰੇ ਚਿਤੁ ॥੩॥

Mėhlā 1.  Sabẖe kanṯai raṯī▫ā mai ḏohāgaṇ kiṯ.  Mai ṯan avgaṇ ▫eṯ▫ṛe kẖasam na fere cẖiṯ. ||3||

 

Prologue by the first Guru: (Sabhai) all soul-wives are (rateeaa) imbued with love (kantai) of the Almighty- husband; of (kit-u) what value (mai) am I, (dohaagan-i) an unfortunate soul who is bereft of love of the Master?

There are (keytrrey = any number) so many (avgan) faults with (mai) my (tan-i = body) conduct, that (khasam) the Master does not (pheyrey) turn IT’s (chit-u) mind to me, i.e. it is the fault of the person if s/he cannot connect with the Almighty. 3.

 

ਮਃ ੧ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਸਿਫਤਿ ਜਿਨਾ ਦੈ ਵਾਤਿ ॥ ਸਭਿ ਰਾਤੀ ਸੋਹਾਗਣੀ ਇਕ ਮੈ ਦੋਹਾਗਣਿ ਰਾਤਿ ॥੪॥

Mėhlā 1.  Ha▫o balihārī ṯin ka▫o sifaṯ jinā ḏai vāṯ.  Sabẖ rāṯī sohāgaṇī ik mai ḏohāgaṇ rāṯ. ||4||

 

Prologue by the first Guru: (Hau) I (balihaari = am sacrifice) adore (tin kau) those (jina dai) in whose (vaat-i) mouth is (sifat-i) praise of the Almighty, i.e. those who praise Divine virtues and commands, and live by them.

The Master has (sabh-i) all (raati) nights for (sohaagni = fortunate) such fortunate ones; how I wish (dohaagan-i) the unfortunate me gets company for (ik) one (raat-i) night, i.e. those who ever remember to practice Divine virtues and commands are fortunate, how I wish I did that at least for a short while. 4.

 

ਪਉੜੀ ॥ ਦਰਿ ਮੰਗਤੁ ਜਾਚੈ ਦਾਨੁ ਹਰਿ ਦੀਜੈ ਕ੍ਰਿਪਾ ਕਰਿ ॥ ਗੁਰਮੁਖਿ ਲੇਹੁ ਮਿਲਾਇ ਜਨੁ ਪਾਵੈ ਨਾਮੁ ਹਰਿ ॥ ਅਨਹਦ ਸਬਦੁ ਵਜਾਇ ਜੋਤੀ ਜੋਤਿ ਧਰਿ ॥

Pa▫oṛī.  Ḏar mangaṯ jācẖai ḏān har ḏījai kirpā kar.  Gurmukẖ leho milā▫e jan pāvai nām har.  Anhaḏ sabaḏ vajā▫e joṯī joṯ ḏẖar.

 

(Paurri) stanza: This beggar (jaachai) begs for (daan-u) alms – of awareness of Naam – (kripa kar-i) kindly (deejai) give, o (har-i) Almighty.

Please (leyhu milaaey = cause to meet) lead me to company of those (gurmukh-i) who follow the guru, i.e. to join holy congregation, so that (jan-u = servant) this seeker (paavai) receives awareness of Naam, o (har-i) Almighty.

Please (vajaaey) cause to play (anhad = incessant, Shabad = word/sound) the celestial music in my mind and (dhar-i = place) merge (joti) my spirit in You, (jot-i) the Supreme Spirit, i.e. enable me to discover Your virtues and commands within and live by them.

 

ਹਿਰਦੈ ਹਰਿ ਗੁਣ ਗਾਇ ਜੈ ਜੈ ਸਬਦੁ ਹਰਿ ॥ ਜਗ ਮਹਿ ਵਰਤੈ ਆਪਿ ਹਰਿ ਸੇਤੀ ਪ੍ਰੀਤਿ ਕਰਿ ॥੧੫॥

Hirḏai har guṇ gā▫e jai jai sabaḏ har.  Jag mėh varṯai āp har seṯī parīṯ kar. ||15||

 

May I (gaaey = sing) praise (gun) virtues of (har-i) the Almighty (hirdai) in mind and emulate them, as also (jai jai = glorify/praise) remember and obey (sabad-u = word) commands of (har-i) the Almighty.

May I see (har-i) the Almighty (vartai) pervading (mah-i) in (jag) the world, and (kar-i = do) have (preet-i) love (seyti) for (har-i) the Almighty, i.e. lovingly live by Divine virtues and commands. 15.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਜਿਨੀ ਨ ਪਾਇਓ ਪ੍ਰੇਮ ਰਸੁ ਕੰਤ ਨ ਪਾਇਓ ਸਾਉ ॥ ਸੁੰਞੇ ਘਰ ਕਾ ਪਾਹੁਣਾ ਜਿਉ ਆਇਆ ਤਿਉ ਜਾਉ ॥੧॥

Salok mėhlā 1.  Jinī na pā▫i▫o parem ras kanṯ na pā▫i▫o sā▫o.  Suñe gẖar kā pāhuṇā ji▫o ā▫i▫ā ṯi▫o jā▫o. ||1||

 

Prologue by the first Guru: Those soul-wives (jin-i) who do not (paaio) have (ras-u) taste for the elixir of (preym) love, they do not (paaiaa) obtain get to (saau = taste) find (kant) the Almighty-husband, i.e. the soul who does not lovingly practice living by Divine virtues and commands, cannot hope to attain union with the Creator.

It is like (paahunaa/praahuna) a guest (ka) of (sunjney) an empty (ghar) house; (jiau) as s/he (aaiaa) comes (tiau) so s/he (jaau) goes, i.e. such a soul does not achieve the objective of human birth to attain union with the Creator. 1.

 

ਮਃ ੧ ॥ ਸਉ ਓਲਾਮ੍ਹ੍ਹੇ ਦਿਨੈ ਕੇ ਰਾਤੀ ਮਿਲਨ੍ਹ੍ਹਿ ਸਹੰਸ ॥ ਸਿਫਤਿ ਸਲਾਹਣੁ ਛਡਿ ਕੈ ਕਰੰਗੀ ਲਗਾ ਹੰਸੁ ॥

Mėhlā 1.  Sa▫o olāmĥe ḏinai ke rāṯī milniĥ sahaʼns.  Sifaṯ salāhaṇ cẖẖad kai karangī lagā hans.

 

Prologue by the first Guru: (Sau) a hundred (olaamhey) taunts (kai) of (dinai) the day and (sahans) a thousand taunts (raati) of the night (milanh-i) are received. When a Hans – a bird that feeds on pearls – (lagaa) engages in picking (karangi = skeleton) of a carcass i.e. the soul is meant to live by Divine virtues, but (chhadd-i kai) leaving (sifat-i slaahan-u) praise and emulation of Divine virtues it engages in satisfaction of the body alone like an animal; it is told of all faults committed, in the Divine court.

 

ਫਿਟੁ ਇਵੇਹਾ ਜੀਵਿਆ ਜਿਤੁ ਖਾਇ ਵਧਾਇਆ ਪੇਟੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੋ ਦੁਸਮਨੁ ਹੇਤੁ ॥੨॥

Fit ivehā jīvi▫ā jiṯ kẖā▫e vaḏẖā▫i▫ā pet.  Nānak sacẖe nām viṇ sabẖo ḏusman heṯ. ||2||

 

(Phitt-u) accursed is (iveyha) such (jeeviaa) life (jit-u) wherein one (khaaey) eats and (vadhaaiaa) enlarges (peytt-u) the stomach, i.e. develops a potbelly spoiling health.

Says Guru Nanak: (Heyt-u) love of (sabho) all other things (vin-u) without practice of (naam) virtues and commands (sachey) of the Eternal, becomes enemy, i.e. cause of suffering. 2.

 

ਪਉੜੀ ॥ ਢਾਢੀ ਗੁਣ ਗਾਵੈ ਨਿਤ ਜਨਮੁ ਸਵਾਰਿਆ ॥ ਗੁਰਮੁਖਿ ਸੇਵਿ ਸਲਾਹਿ ਸਚਾ ਉਰ ਧਾਰਿਆ ॥

Pa▫oṛī.  Dẖādẖī guṇ gāvai niṯ janam savāri▫ā.  Gurmukẖ sev salāhi sacẖā ur ḏẖāri▫ā.

 

(Paurri) stanza: (Ddhaaddhi) a bard who (nit) ever (gaavai = sings) praises and emulates (gun) virtues of the Almighty (savaariaa) transforms his/her (janam-u = birth) life.

(Gurmukh-i) guided by the guru s/he (salaah-i) praises/acknowledges and (dhaariaa) keeps (sachaa) the Eternal (ur-i) in mind (seyv-i = serves) to live in obedience of Divine commands.

 

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ਘਰੁ ਦਰੁ ਪਾਵੈ ਮਹਲੁ ਨਾਮੁ ਪਿਆਰਿਆ ॥ ਗੁਰਮੁਖਿ ਪਾਇਆ ਨਾਮੁ ਹਉ ਗੁਰ ਕਉ ਵਾਰਿਆ ॥ ਤੂ ਆਪਿ ਸਵਾਰਹਿ ਆਪਿ ਸਿਰਜਨਹਾਰਿਆ ॥੧੬॥

Gẖar ḏar pāvai mahal nām pi▫āri▫ā.  Gurmukẖ pā▫i▫ā nām ha▫o gur ka▫o vāri▫ā.  Ŧū āp savārėh āp sirjanhāri▫ā. ||16||

 

One who (piaariaa) lovingly lives (naam-u) by Divine virtues and commands (paavai) obtains (ghar-u = house, dar-u = gate, mahal = palace) union with the Almighty.

S/he (paaiaa) gets awareness of Naam-u (gurmukh-i) from the guru’s teachings; (hau) I (vaariaa = am sacrifice, kau = to) adore the guru for his guidance.

O (sirjanhaariaa) Creator, this way, (too) You (aap-i) Yourself (savaarah-i) transform the (aap-i) Yourself – because You are within the seeker. 16.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਦੀਵਾ ਬਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ ॥ ਉਗਵੈ ਸੂਰੁ ਨ ਜਾਪੈ ਚੰਦੁ ॥ ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥

Salok mėhlā 1.  Ḏīvā balai anḏẖerā jā▫e.  Beḏ pāṯẖ maṯ pāpā kẖā▫e.  Ugvai sūr na jāpai cẖanḏ.  Jah gi▫ān pargās agi▫ān mitanṯ.

 

Prologue by the first Guru: When (deeva) the lamp (jalai) lights, (andheyra) darkness (jaaey = goes) ends.

(Mat-i) understanding received by (paatth) reading (beyd = Vedas) the scriptures (khaaey = consumes) ends (paapa) transgressions.

When (soor-u) the sun (ugvai) rises, (chand-u) the moon is not (jaapai) seen; (jah) when there is (pragaas-u) enlightenment by (giaan-u) knowledge/awareness, (agiaan-u) ignorance (mittant-u) is removed.

 

ਬੇਦ ਪਾਠ ਸੰਸਾਰ ਕੀ ਕਾਰ ॥ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਕਰਹਿ ਬੀਚਾਰ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਤਰਸਿ ਪਾਰਿ ॥੧॥

Beḏ pāṯẖ sansār kī kār.  Paṛĥ paṛĥ pandiṯ karahi bīcẖār.  Bin būjẖe sabẖ ho▫e kẖu▫ār.  Nānak gurmukẖ uṯras pār. ||1||

 

But (paatth) reading of (beyd = Vedas) the scriptures is done (kaar = work) as profession by (sansaar = world) the people; (pandit) the priest (parrih parrih) ever read and (karah-i = do, beechaar = reflection) deliberate on them – to sermonize.

However, (sabh) all those who just read (bin-u) without (boojhey) understanding – and acting on the teachings – (hoey) are (khuaar) frustrated, i.e. gain nothing. (Gurmukh-i) those who follow the guru (utras-i = land, paar-i = far bank) get across the world-ocean, i.e. overcome temptations in life, attain union with the Almighty, and are not reborn says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 1.  Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār.  Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār. Nānak pa▫i▫ai kiraṯ kamāvaṇā ko▫e na metaṇhār. ||2||

 

Prologue by the first Guru: One who does not (aaio = comes) have (saad-u = taste) liking (sabdai = for word) for the guru’s teachings, does not (lago) develop (piaar-u = love) belief (naam-i) in Divine virtues and commands.

Such a person (bolna) speaks (phikaa = insipid) arrogantly (rasna) with the tongue, i.e. does not care for the guru’s teachings and for others; s/he (hoey) is (nit nit) for ever (khuaar-u) frustrated – can never attain union with the Almighty.

But one’s conduct is not in his/her hands; one (kamaavna) acts (kirat-i) according to deeds (peiaai) present in his/her nature, i.e. one acts based on past deeds; there is (koey na) none who (meyttanhaar-u) can erase this truth. 2.

  

ਪਉੜੀ ॥ ਜਿ ਪ੍ਰਭੁ ਸਾਲਾਹੇ ਆਪਣਾ ਸੋ ਸੋਭਾ ਪਾਏ ॥ ਹਉਮੈ ਵਿਚਹੁ ਦੂਰਿ ਕਰਿ ਸਚੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਚੁ ਬਾਣੀ ਗੁਣ ਉਚਰੈ ਸਚਾ ਸੁਖੁ ਪਾਏ ॥

Pa▫oṛī.  Jė parabẖ sālāhe āpṇā so sobẖā pā▫e.  Ha▫umai vicẖahu ḏūr kar sacẖ man vasā▫e.  Sacẖ baṇī guṇ ucẖrai sacẖā sukẖ pā▫e.

 

(Paurri) stanza: One (j-i) who (saalaahey = praises) acknowledges and obeys (prabh-u) the Master (aapna = own) of all, (so) that person (paaey) receives (sobha) glory, i.e. is approved by the Almighty for union.

(Kar-i = doing, door-i = away) dispelling (haumai) ego (vichahu) from within, s/he (vasaa-e = causes to dwell) remembers virtues and commands of (sach-u) the Eternal (mann-i) in mind.

S/he (uchrai = utters) recalls (baani = words) instructions of the Creator to the soul, and praises and emulates (gun) virtues of the Almighty and (paaey) attains (sachaa = true) lasting (sukh-u) peace – by union with the Almighty, and obviating rebirth.

 

ਮੇਲੁ ਭਇਆ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ਗੁਰ ਪੁਰਖਿ ਮਿਲਾਏ ॥ ਮਨੁ ਮੈਲਾ ਇਵ ਸੁਧੁ ਹੈ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥੧੭॥

Mel bẖa▫i▫ā cẖirī vicẖẖunni▫ā gur purakẖ milā▫e.  Man mailā iv suḏẖ hai har nām ḏẖi▫ā▫e. ||17||

 

(Meyl-u) union with the Almighty (bhaiaa = occurs) is attained by the soul (vichhuniaa) separated from the Master (chiri) for long, i.e. for numerous births, when the guru (purakh-i) the true (milaaey) unites it with the Almighty – through his teachings.

(Iv) this is how (man-u) the mind (maila = dirty) stained with vices is (sudh-u) purified; it (dhiaaey) pays attention to (naam-u) virtues and commands of (har-i) the Almighty – guided by the  guru. 17.

                                                                                                                                             

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ਸਲੋਕ ਮਃ ੧ ॥ ਕਾਇਆ ਕੂਮਲ ਫੁਲ ਗੁਣ ਨਾਨਕ ਗੁਪਸਿ ਮਾਲ ॥ ਏਨੀ ਫੁਲੀ ਰਉ ਕਰੇ ਅਵਰ ਕਿ ਚੁਣੀਅਹਿ ਡਾਲ ॥੧॥

Salok mėhlā 1.  Kā▫i▫ā kūmal ful guṇ Nānak gupas māl.  Ėnī fulī ra▫o kare avar kė cẖuṇī▫ah dāl. ||1||

 

Prologue by the first Guru: Treating (kaaiaa) the body as (koomal = tender branch) the branch and (gun) virtues as (phul) the flowers, Nanak (gupas-i) strings (maal) the garland to offer for worship, i.e. one should make the offering of living by virtues of the Almighty, rather than pluck flowers to offer to a deity.

The seeker (rau karey) looks at (eyni) these (phuli) flowers; (ki = why?) there is no need (chuneeah-i) to pick on (avar) other (ddaal) branches – which have no flowers, i.e. one should engage in fruitful oursuits . 1.

 

ਮਹਲਾ ੨ ॥ ਨਾਨਕ ਤਿਨਾ ਬਸੰਤੁ ਹੈ ਜਿਨ੍ਹ੍ਹ ਘਰਿ ਵਸਿਆ ਕੰਤੁ ॥ ਜਿਨ ਕੇ ਕੰਤ ਦਿਸਾਪੁਰੀ ਸੇ ਅਹਿਨਿਸਿ ਫਿਰਹਿ ਜਲੰਤ ॥੨॥

Mėhlā 2.  Nānak ṯinā basanṯ hai jinĥ gẖar vasi▫ā kanṯ.  Jin ke kanṯ ḏisāpurī se ahinis firėh jalanṯ. ||2||

Prologue by the second Guru: Those women in (jinh) whose (ghar-i) house, i.e. with whom, their (kant-u) husbands (vasiaa) live, for (tinaa) them it is always (basant-u) the spring season, i.e. those minds in which the Almighty abides/is ever remembered ever blossom, says second Nanak.

But the women (jin key) whose (kant) husbands (disaapuri = far land) are away, i.e. those who do not remember the Almighty, (sey) they (ahinis-i = day and night) ever (phirah-i = wander) live (jalant) burning – suffering pangs of separation, i.e. those who consider the Almighty far somewhere and are oblivious of Divine virtues and commands, succumb to vices, and suffer. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਬਖਸੇ ਦਇਆ ਕਰਿ ਗੁਰ ਸਤਿਗੁਰ ਬਚਨੀ ॥ ਅਨਦਿਨੁ ਸੇਵੀ ਗੁਣ ਰਵਾ ਮਨੁ ਸਚੈ ਰਚਨੀ ॥ ਪ੍ਰਭੁ ਮੇਰਾ ਬੇਅੰਤੁ ਹੈ ਅੰਤੁ ਕਿਨੈ ਨ ਲਖਨੀ ॥

Pa▫oṛī.  Āpe bakẖse ḏa▫i▫ā kar gur saṯgur bacẖnī.  An▫ḏin sevī guṇ ravā man sacẖai racẖnī.  Parabẖ merā be▫anṯ hai anṯ kinai na lakẖnī.

 

(Paurri) stanza: The Almighty (aapey) IT-self motivates the seeker to follow (gur) the great teachings of (satigur) the true guru – to live by Divine virtues and commands, and (daiaa kar-i) kindly (bakhsey) bestows grace to transform the soul.

S/he then (andin-u = everyday) ever (seyvi = serve) comply with Divine commands, (ravaa = utter) praise and emulate (gun) Divine virtues with (man-u) the mind fixed on (charni) feet, i.e. obedience of, (sachai = true) the Eternal Creator.

(Prabh-u) the Master (meyra = my) of all is (beyant-u = without limits) Infinite, (kinai na) no one (lakhni) knows IT’s (antu-u = limits) domain and powers.

 

ਸਤਿਗੁਰ ਚਰਣੀ ਲਗਿਆ ਹਰਿ ਨਾਮੁ ਨਿਤ ਜਪਨੀ ॥ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਇਸੀ ਸਭਿ ਘਰੈ ਵਿਚਿ ਜਚਨੀ ॥੧੮॥

Saṯgur cẖarṇī lagi▫ā har nām niṯ japnī.  Jo icẖẖai so fal pā▫isī sabẖ gẖarai vicẖ jacẖnī. ||18||

 

One who (lagiaa = attaches to, charni = feet) obeys (satigur) the true guru, (nit) ever (japni) remembers and lives by (naam-u) commands of (har-i) the Almighty.

(Jo) whatever (ichhai) wishes s/he (jachni) asks (vich-i) in (gharai = house) the mind, s/he (paaisi) obtains (phal-u = fruit) fulfilment of (sabh-i) all those – attains union with the Almighty. 18.

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ਸਲੋਕ ਮਃ ੧ ॥ ਪਹਿਲ ਬਸੰਤੈ ਆਗਮਨਿ ਪਹਿਲਾ ਮਉਲਿਓ ਸੋਇ ॥ ਜਿਤੁ ਮਉਲਿਐ ਸਭ ਮਉਲੀਐ ਤਿਸਹਿ ਨ ਮਉਲਿਹੁ ਕੋਇ ॥ ੧॥

Salok mėhlā 1.  Pahil basanṯai āgman pahilā ma▫uli▫o so▫e.  Jiṯ ma▫uli▫ai sabẖ ma▫ulī▫ai ṯisėh na ma▫ulihu ko▫e. ||1||

 

Prologue by the first Guru: The (pahil = start) beginning of seasons in the year is (aagaman-i) coming of (basantai) the spring in which the vegetation blossoms; but (soey = that) the Creator (maulio = blossomed) created the Self (pahila) before the beginning of time.

(Na koey) no one (maulihu) created the Creator (jit-u) by whose (mauleeaai = blossoming) grace (sabh) everything (mauleeai) blossoms. 1.

 

ਮਃ ੨ ॥ ਪਹਿਲ ਬਸੰਤੈ ਆਗਮਨਿ ਤਿਸ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥੨॥

Mėhlā 2.  Pahil basanṯai āgman ṯis kā karahu bīcẖār.  Nānak so salāhī▫ai jė sabẖsai ḏe āḏẖār. ||2||

 

Prologue by the second Guru: (Karah-u = do, beechaar-u = reflection) acknowledge and obey (tis = that, ka = of) the Creator whose (aagman-i) coming was (pahil) before (basantai = spring) beginning of seasons/time – and who created everything.

We should (saalaaheeai) praise and be in obedience to (so = that) the Almighty (j-i) who (dey) gives (aadhaar-u) support (sabhsai) to all, i.e. we should take Divine virtues and commands as guide for life, says second Nanak. 2.

 

ਮਃ ੨ ॥ ਮਿਲਿਐ ਮਿਲਿਆ ਨਾ ਮਿਲੈ ਮਿਲੈ ਮਿਲਿਆ ਜੇ ਹੋਇ ॥ ਅੰਤਰ ਆਤਮੈ ਜੋ ਮਿਲੈ ਮਿਲਿਆ ਕਹੀਐ ਸੋਇ ॥੩॥

Mėhlā 2.  Mili▫ai mili▫ā nā milai milai mili▫ā je ho▫e.  Anṯar āṯmai jo milai mili▫ā kahī▫ai so▫e. ||3||

 

Prologue by the second Guru: (Miliaa) union with the Almighty is not (milai) attained (miliai = meeting) by making efforts to meet; one (milai) unites (jey) if (hoey) is one (miliaa) united, i.e. conforms to Divine commands.

One (jo) who (milai) finds the Almighty (antar-i) within (aatmai) the self, (soey) that person (kaheeai) is said (miliaa) to have met, i.e. it is union of the soul with the Creator within. 3.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਲਾਹੀਐ ਸਚੁ ਕਾਰ ਕਮਾਵੈ ॥ ਦੂਜੀ ਕਾਰੈ ਲਗਿਆ ਫਿਰਿ ਜੋਨੀ ਪਾਵੈ ॥

Pa▫oṛī.  Har har nām salāhī▫ai sacẖ kār kamāvai.  Ḏūjī kārai lagi▫ā fir jonī pāvai.

 

(Paurri) stanza: (Salaaheeai) praising (naam-u) virtues of (har-i har-i) the Almighty leads to (kamaavai) carrying out (kaar) the task given by (sach-u) the Eternal – and being accepted for union with the Creator, and escaping rebirth.

On the other hand (lagiaa) engaging in (dooji) other (kaarai) task – rituals, superstitions idol worship etc. does not lead to union with the Almighty, and (paavai = puts) causes one (joni = in womb) to be born (phir-i phir-i) again and again.

 

ਨਾਮਿ ਰਤਿਆ ਨਾਮੁ ਪਾਈਐ ਨਾਮੇ ਗੁਣ ਗਾਵੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹੀਐ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥ ਸਤਿਗੁਰ ਸੇਵਾ ਸਫਲ ਹੈ ਸੇਵਿਐ ਫਲ ਪਾਵੈ ॥੧੯॥

Nām raṯi▫ā nām pā▫ī▫ai nāme guṇ gāvai.  Gur kai sabaḏ salāhī▫ai har nām samāvai.  Saṯgur sevā safal hai sevi▫ai fal pāvai. ||19||

 

One who is (ratiaa) imbued with love (naam-i) of the Almighty, (gaavai = sings) praises and emulates (gun) virtues (naam-e) of the Almighty, and (paaeeai) finds (naam-u) the Almighty.

(Salaaheeai) praising the Almighty (sabad-i = with word) as taught by the guru, i.e. through Gurbani, one is (samaavai) absorbed (naam-i) in Naam, i.e. conforms to Divine virtues and commands.

(Seyva = service) complying with instructions of (satigur) the true guru is (saphal) fruitful, (seyveeai = by serving) by doing so, one (paavai) attains (phal = fruit) the objective of union with the Creator. 19. 

 

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ਸਲੋਕ ਮਃ ੨ ॥ ਕਿਸ ਹੀ ਕੋਈ ਕੋਇ ਮੰਞੁ ਨਿਮਾਣੀ ਇਕੁ ਤੂ ॥

Salok mėhlā 2.  Kis hī ko▫ī ko▫e mañ nimāṇī ik ṯū.

 

Prologue by the second Guru: (Kis hi) someone has support of (koee) someone, or another has of (koey) someone else; but (manjn) I (nimaani) the hapless one has (too) You (ik-u) alone as the mainstay, o Almighty.

 

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ਕਿਉ ਨ ਮਰੀਜੈ ਰੋਇ ਜਾ ਲਗੁ ਚਿਤਿ ਨ ਆਵਹੀ ॥੧॥

Ki▫o na marījai ro▫e jā lag cẖiṯ na āvhī. ||1||

 

(Kiau na) why would not one, i.e. one does (mareejai = die) succumb to temptations and then (roey) wails (ja lag) as long as Your virtues and commands are not (aavhi = come) kept (chit-i) in mind. 1.

 

ਮਃ ੨ ॥ ਜਾਂ ਸੁਖੁ ਤਾ ਸਹੁ ਰਾਵਿਓ ਦੁਖਿ ਭੀ ਸੰਮ੍ਹ੍ਹਾਲਿਓਇ ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਉ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥

Mėhlā 2.  Jāʼn sukẖ ṯā saho rāvi▫o ḏukẖ bẖī sammĥāli▫o▫i.  Nānak kahai si▫āṇī▫e i▫o kanṯ milāvā ho▫e. ||2||

 

Prologue by the second Guru: (Ja) when in (sukh-u) comfort/happiness (ta) then we should (raavio) acknowledge (sah-u) the Master; (dukh-i) in distress (bhi) also we should (samhaalio) pay attention to Divine virtues and commands – because distress came by forgetting them.

O (siaanee-ey) wise woman, this is how (milaava) union with (kant) the Almighty-husband (hoey) comes about, says second Nanak. 2.

 

ਪਉੜੀ ॥ ਹਉ ਕਿਆ ਸਾਲਾਹੀ ਕਿਰਮ ਜੰਤੁ ਵਡੀ ਤੇਰੀ ਵਡਿਆਈ ॥ ਤੂ ਅਗਮ ਦਇਆਲੁ ਅਗੰਮੁ ਹੈ ਆਪਿ ਲੈਹਿ ਮਿਲਾਈ ॥ ਮੈ ਤੁਝ ਬਿਨੁ ਬੇਲੀ ਕੋ ਨਹੀ ਤੂ ਅੰਤਿ ਸਖਾਈ ॥

Pa▫oṛī.  Ha▫o ki▫ā sālāhī kiram janṯ vadī ṯerī vadi▫ā▫ī.  Ŧū agam ḏa▫i▫āl agamm hai āp laihi milā▫ī.  Mai ṯujẖ bin belī ko nahī ṯū anṯ sakẖā▫ī.

 

(Paurri) stanza: (Hau) I am (kiram = worm, jant-u = creature) a lowly ignorant creature, (kiaa) how can I know and (saalaahi) praise (teyri) Your (vaddi) great (vaddiaaee) virtues and powers, o Almighty.

(Too) You are (aga’mm-u = beyond comprehension) infinitely (daiaal-u) compassionate and (agamm-u) beyond reach; You (aap-i) Yourself (laih-i milaaee) unite the seeker with You.

(Mai) I have (ko nahi = not any) no (beyli) friend to help (bin-u) except (tujh) You; (too) Y0u alone (sakhaaee) can help (ant-i) at the end, i.e. one is saved from rebirth by living by Your virtues and commands.

 

ਜੋ ਤੇਰੀ ਸਰਣਾਗਤੀ ਤਿਨ ਲੈਹਿ ਛਡਾਈ ॥ ਨਾਨਕ ਵੇਪਰਵਾਹੁ ਹੈ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਈ ॥੨੦॥੧॥

Jo ṯerī sarṇāgaṯī ṯin laihi cẖẖadā▫ī.  Nānak veparvāhu hai ṯis ṯil na ṯamā▫ī. ||20||1||

 

(Jo) those who place themselves in (teyri) Your (sarnaagti = sanctuary) care and obedience, You (lah-i chhaddaai) deliver him/her from vices, and rebirth.

The Almighty (hai) is (veyparvaah-u = carefree) not dependent on anyone; (tis-u) IT has not (til-u = equal to sesame seed) a bit of (tamaaee = greed) want, i.e. expects nothing in return for benedictions, says third Nanak. 20. 1.