SGGS pp 905-907, Raamkali M; 1, Asttpadees 5-7

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਹਠੁ ਨਿਗ੍ਰਹੁ ਕਰਿ ਕਾਇਆ ਛੀਜੈ ॥ ਵਰਤੁ ਤਪਨੁ ਕਰਿ ਮਨੁ ਨਹੀ ਭੀਜੈ ॥ ਰਾਮ ਨਾਮ ਸਰਿ ਅਵਰੁ ਨ ਪੂਜੈ ॥੧॥

Rāmkalī mėhlā 1.  Haṯẖ nigarahu kar kā▫i▫ā cẖẖījai.  varaṯ ṯapan kar man nahī bẖījai.  Rām nām sar avar na pūjai. ||1||

 

Composition of the first Guru in Raga Raamkali. With (hatth-u) stubborn (kar-i = doing) efforts to (nigrah-u) control desires (kaaiaa) the body (chheejai =) withers. With practices like (varat-u) fast and (tapan) austerities, (man) the mind does not (bheejai = rinsed) imbibe Divine virtues which alone can help control the mind. Nothing (avar-u) else (poojai = reaches) is (sar-i) equal to practice of Naam, i.e. virtues and commands of (raam) the all-pervasive Almighty – for the mind to overcome desires and temptations. 1. 

 

ਗੁਰੁ ਸੇਵਿ ਮਨਾ ਹਰਿ ਜਨ ਸੰਗੁ ਕੀਜੈ ॥ ਜਮੁ ਜੰਦਾਰੁ ਜੋਹਿ ਨਹੀ ਸਾਕੈ ਸਰਪਨਿ ਡਸਿ ਨ ਸਕੈ ਹਰਿ ਕਾ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Gur sev manā har jan sang kījai.  Jam janḏār johi nahī sākai sarpan das na sakai har kā ras pījai. ||1|| rahā▫o.

 

O (manaa = mind) human being, (seyv-i = serve) obey (gur-u) the guru and (keejai = do) join (sang-u) company of (jan = servants) devotees of (har-i) the Almighty, i.e. Saadhsangat or holy congregation. (Sarpan-i = she serpent) temptations in the world-play (na saakai) cannot (ddas-i = bite) affect one who (paajai) drinks (ras-u) the elixir, i.e. has awareness of virtues and commands of (har-i) the Almighty; (jandaar-u) the brutal (jam-u) agent 0f Divine justice (na saakai) cannot – is not allowed to – (joh-i) look at such a person. 1.

(Rahaau) pause and reflect on this.

 

ਵਾਦੁ ਪੜੈ ਰਾਗੀ ਜਗੁ ਭੀਜੈ ॥ ਤ੍ਰੈ ਗੁਣ ਬਿਖਿਆ ਜਨਮਿ ਮਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਦੂਖੁ ਸਹੀਜੈ ॥੨॥

vāḏ paṛai rāgī jag bẖījai.  Ŧarai guṇ bikẖi▫ā janam marījai.  Rām nām bin ḏūkẖ sahījai. ||2||

 

(Jag-u = world) people (parrai = read) acquire knowledge of books to (vaad-u) argue and are (bheejai) happy (raagi) with singing hymns – to impress pothers; caught in (trai) the three (gun) attributes of material nature – namely Tamas, Rajas and Sattva – they keep (janam-i) taking births, and (mareejai) dying; (bin-u = without) by not living by (naam) virtues and commands of (raam) the Almighty, they (saheejai = bear) suffer (dookh-u) the pain of being in cycles of births and deaths. 2.

 

ਚਾੜਸਿ ਪਵਨੁ ਸਿੰਘਾਸਨੁ ਭੀਜੈ ॥ ਨਿਉਲੀ ਕਰਮ ਖਟੁ ਕਰਮ ਕਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਿਰਥਾ ਸਾਸੁ ਲੀਜੈ ॥੩॥

Cẖāṛas pavan singẖāsan bẖījai.  Ni▫ulī karam kẖat karam karījai.  Rām nām bin birthā sās lījai. ||3||

 

A practitioner of Hatth Yoga (chaarras-i = mounts) practices pulling up (pavan-u) air from lower stomach through the six chakras to (singhaasa-u = throne) the head as a symbol for spiritual awareness as per Yogic teaching, and (bheejai) feels satisfied; s/he (kareejai = does) performs (khatt-u) six (karam) procedures like (niauli) serpent like movement of stomach – namely Dhoti, Neti, Vasti, Traakatt and Kapaal Bhaati. But (leejai) taking (saas-u) breath, i.e. performing the above procedures (bin-u = without) not practicing (naam) virtues and commands of (raam) the Almighty is (birtha) in vain – for peace – union with the Almighty. 3.

 

ਅੰਤਰਿ ਪੰਚ ਅਗਨਿ ਕਿਉ ਧੀਰਜੁ ਧੀਜੈ ॥ ਅੰਤਰਿ ਚੋਰੁ ਕਿਉ ਸਾਦੁ ਲਹੀਜੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਕਾਇਆ ਗੜੁ ਲੀਜੈ ॥੪॥

Anṯar pancẖ agan ki▫o ḏẖīraj ḏẖījai.  Anṯar cẖor ki▫o sāḏ lahījai.  Gurmukẖ ho▫e kā▫i▫ā gaṛ lījai. ||4||

 

When one has (panch) the five (agan-i = fires) vices – namely lust, wrath, greed, attachment to the world-play and vanity – within, one (kio = why?) cannot (dheejai/dhreejai = keep) maintain (dheeraj-u) peace of mind. One (kio = how?) cannot (laheejai = take) enjoy (saad-u = taste) the pleasure of peaceful mind with (chor-u = thief) delusion (antar-i) within, i.e. vices keep one away from living by Naam by causing lack of its awareness. One who (hoey) becomes (gurmukh-i) a follower of the guru, (leejai = takes) conquers (garr-u) the fort of (kaaia) the body, i.e. overcomes the obstacles of vices, lives by Naam, and finds the Almighty within. 4.

 

ਅੰਤਰਿ ਮੈਲੁ ਤੀਰਥ ਭਰਮੀਜੈ ॥ ਮਨੁ ਨਹੀ ਸੂਚਾ ਕਿਆ ਸੋਚ ਕਰੀਜੈ ॥ ਕਿਰਤੁ ਪਇਆ ਦੋਸੁ ਕਾ ਕਉ ਦੀਜੈ ॥੫॥

Anṯar mail ṯirath bẖarmījai.  Man nahī sūcẖā ki▫ā socẖ karījai.  Kiraṯ pa▫i▫ā ḏos kā ka▫o ḏījai. ||5||

 

People have (mail-u = dirt) evil thoughts (antar-i) within and (bharmeejai = wander) go to (teerath) pilgrimages to take baths for cleansing the self; but when (man) the mind is not (soocha = pure) free of vices (kiaa) what use is (kareejai = doing) taking (soch = cleaning) taking baths? One’s conduct is (paiaa) a consequence of past (kirat-u) deeds, so (dos-u) blame can be (deejai = given) laid (ka kau = whom) on no one else. 5.

 

ਅੰਨੁ ਨ ਖਾਹਿ ਦੇਹੀ ਦੁਖੁ ਦੀਜੈ ॥ ਬਿਨੁ ਗੁਰ ਗਿਆਨ ਤ੍ਰਿਪਤਿ ਨਹੀ ਥੀਜੈ ॥ ਮਨਮੁਖਿ ਜਨਮੈ ਜਨਮਿ ਮਰੀਜੈ ॥੬॥

Ann na kẖāhi ḏehī ḏukẖ ḏījai.  Bin gur gi▫ān ṯaripaṯ nahī thījai.  Manmukẖ janmai janam marījai. ||6||

 

One who is fasting does not (khaah-i) eat (ann-u = grain) food and (deejai = give) causes (dukh-u = suffering) torture to (deyhi) the body – for the satisfaction that s/he has done this to purify the self, but (bin-u) without (gur) the guru’s  (giaan = knowledge) guidance one is not purified of desires and temptations – to (theejai = happen) attain (tript-i) contentment – be free of desires. (Manmukh-i = self-willed person) one who does not follow the guru but goes his/her own way – is not freed from vices and (janamai) takes birth and (mareejai) dies (janam-i) after taking birth again and again. 6.

 

ਸਤਿਗੁਰ ਪੂਛਿ ਸੰਗਤਿ ਜਨ ਕੀਜੈ ॥ ਮਨੁ ਹਰਿ ਰਾਚੈ ਨਹੀ ਜਨਮਿ ਮਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਆ ਕਰਮੁ ਕੀਜੈ ॥੭॥

Saṯgur pūcẖẖ sangaṯ jan kījai.  Man har rācẖai nahī janam marījai.  Rām nām bin ki▫ā karam kījai. ||7||

 

One who (poochh-i = asking) guided by (satigur) the true guru (keejai) keeps (sangat-i) company with (jan = servants) the devotees, i.e. joins holy congregation; his/her (man) mind (raachai) gets used to remembrance of (har-i) the Almighty and s/he does not keep (janam-i) taking births and (mareejai) dying; one (kiaa = why?) should not (kareejai = do) engage in any (karam) practice (bin-u) except living by (naam) virtues and commands of (raam) the Almighty. 7.

 

ਊਂਦਰ ਦੂੰਦਰ ਪਾਸਿ ਧਰੀਜੈ ॥ ਧੁਰ ਕੀ ਸੇਵਾ ਰਾਮੁ ਰਵੀਜੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਕਿਰਪਾ ਪ੍ਰਭ ਕੀਜੈ ॥੮॥੫॥

Ūʼnḏar ḏūʼnḏar pās ḏẖarījai.  Ḏẖur kī sevā rām ravījai.  Nānak nām milai kirpā parabẖ kījai. ||8||5||

 

(Dhareejai) place (oondar-u) mouse (doondar-u = trouble-maker) cat (paas-i) together, i.e. do not run away from temptations in the world-play; but (raveejai) remember (seyva = service) to be obedient to (raam-u) the all-pervasive Master and obey (ki = of, dhur = source) instructions of the Creator to the soul; O (prabh) Almighty, please (keejai) be (kripa) kind that I (milai) obtain awareness of Naam – as guide for life, says Nanak. 8. 5.

 

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Note: In this Shabad, Guru Nanak motivates us to follow the guru to obtain awareness of Naam/Divine virtues and commands. Naam is the direction/guide for life. One can attain peace only by conformance to Naam and not actions like leaving home and retiring to jungles.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਅੰਤਰਿ ਉਤਭੁਜੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜੋ ਕਹੀਐ ਸੋ ਪ੍ਰਭ ਤੇ ਹੋਈ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਸਾਹਿਬੁ ਸਚੁ ਸੋਈ ॥ ਉਤਪਤਿ ਪਰਲਉ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

Rāmkalī mėhlā 1.  Anṯar uṯ▫bẖuj avar na ko▫ī.  Jo kahī▫ai so parabẖ ṯe ho▫ī.  Jugah juganṯar sāhib sacẖ so▫ī.  Uṯpaṯ parla▫o avar na ko▫ī. ||1||

 

Composition of the first Guru in Raga Raamkali. There is (na koee) none (avar-u) other (antar-i) in creatures (utbhuj) produced from soil along-with others, i.e. the whole creation – than the Creator. (Jo) whatever we (kaheeai) talk about (hoee) happens by commands of (prabh) the Almighty.

It is (soee) the same One (sach-u) Eternal (sahib-u) Master (jugah jugantar-i) in all ages. (Na koee) none (avar-u) other causes (utpat-i) creation and (parlau) destruction. 1.

 

ਐਸਾ ਮੇਰਾ ਠਾਕੁਰੁ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਜਿਨਿ ਜਪਿਆ ਤਿਨ ਹੀ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਕੈ ਨਾਮਿ ਨ ਲਗੈ ਜਮ ਤੀਰੁ ॥੧॥ ਰਹਾਉ ॥

Aisā merā ṯẖākur gahir gambẖīr.  Jin japi▫ā ṯin hī sukẖ pā▫i▫ā har kai nām na lagai jam ṯīr. ||1|| rahā▫o.

 

(Aisa) such is (tthaakur-u) the Master (meyra = my) of all; IT is (gahir = deep) profound in virtues and (gambheer-u) profound.

(Jin-i) those who (japiaa) remember and practice IT’s virtues and commands, (tin hi) only they (paaiaa) attain (sukh-u) peace – by union with IT; (teer = arrow) punishment by (jam) Divine justice is not (lagai = hit) applicable to those who live by (naam-i) by virtues and commands of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਰਤਨੁ ਹੀਰਾ ਨਿਰਮੋਲੁ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਅਮਰੁ ਅਤੋਲੁ ॥ ਜਿਹਵਾ ਸੂਚੀ ਸਾਚਾ ਬੋਲੁ ॥ ਘਰਿ ਦਰਿ ਸਾਚਾ ਨਾਹੀ ਰੋਲੁ ॥੨॥

Nām raṯan hīrā nirmol.  Sācẖā sāhib amar aṯol.  Jihvā sūcẖī sācẖā bol.  Gẖar ḏar sācẖā nāhī rol. ||2||

 

Awareness of (naam-u) Divine virtues and commands is (nirmol-u) priceless (ratan = jewel, heera = diamond) wealth – as wherewithal/guide for life. (Saacha) the Eternal (sahib-u) Master is (amar-u = deathless) eternal and IT’s virtues (atol-u) beyond measure.

One who has God in mind, his/her (jihva) tongue is (soochi = clean) untouched by falsehood and (bol-u) utters only (saacha) the truth. With (saacha) the Eternal being present in his/her (ghar-i = house, dar-i = door) mind there is no (rol-u) noise, i.e. there are no distracting thoughts, but only Naam in it. 2.

 

ਇਕਿ ਬਨ ਮਹਿ ਬੈਸਹਿ ਡੂਗਰਿ ਅਸਥਾਨੁ ॥ ਨਾਮੁ ਬਿਸਾਰਿ ਪਚਹਿ ਅਭਿਮਾਨੁ ॥ ਨਾਮ ਬਿਨਾ ਕਿਆ ਗਿਆਨ ਧਿਆਨੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥੩॥

Ik ban mėh baisėh dūgar asthān.  Nām bisār pacẖėh abẖimān.  Nām binā ki▫ā gi▫ān ḏẖi▫ān.  Gurmukẖ pāvahi ḏargahi mān. ||3||

 

(Ik = one type) some people (baisah-i = sit) dwell (mah-i) in (ban) jungles or go to some (asthaan-u) place (ddoogar-i) on mountains; they (bisaar-i) forget (naam-u) Divine virtues and commands and (pachah-i) are destroyed by (abhimaan-u) pride – of having renounced the world while the evil thoughts are not given up.

(Kiaa = what) there is no use of (giaan) scriptural knowledge (binaa) without paying (dhiaan-u) attention to Naam; (gurmukh-i) one who follows the guru to live by Naam (paavah-i) receives (maan-u) honour (dargah) in Divine court. 3.

 

ਹਠੁ ਅਹੰਕਾਰੁ ਕਰੈ ਨਹੀ ਪਾਵੈ ॥ ਪਾਠ ਪੜੈ ਲੇ ਲੋਕ ਸੁਣਾਵੈ ॥

Haṯẖ ahaʼnkār karai nahī pāvai.  Pāṯẖ paṛai le lok suṇāvai.

 

One who (karai = does) engages acts by (hatth-u) self-will under (ahankaar-u) pride, does not (paavai) find the Master within; s/he (parrai) reads (paatth) scriptures to (l-e) get (lok) people (sunaavai) to hear, i.e. pretends to connect with the Almighty to impress people

 

Page 906

 

ਤੀਰਥਿ ਭਰਮਸਿ ਬਿਆਧਿ ਨ ਜਾਵੈ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਸੁਖੁ ਪਾਵੈ ॥੪॥

Ŧirath bẖarmas bi▫āḏẖ na jāvai.  Nām binā kaise sukẖ pāvai. ||4||

 

(Biaadh-i = ailment) affliction of vices does not (jaavai) leave (bharmas-i = wandering) by going (teerath-i) on pilgrimages; one (kaisey = how?) cannot (paavai) attain (sukh-u) peace, i.e. be rid of vices, (binaa) without living by (naam) Divine virtues and commands. 4.

 

ਜਤਨ ਕਰੈ ਬਿੰਦੁ ਕਿਵੈ ਨ ਰਹਾਈ ॥ ਮਨੂਆ ਡੋਲੈ ਨਰਕੇ ਪਾਈ ॥ ਜਮ ਪੁਰਿ ਬਾਧੋ ਲਹੈ ਸਜਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਈ ॥੫॥

Jaṯan karai binḏ kivai na rahā▫ī.  Manū▫ā dolai narke pā▫ī.  Jam pur bāḏẖo lahai sajā▫ī.  Bin nāvai jī▫o jal bal jā▫ī. ||5||

 

One (karai) makes (jatan) efforts but cannot (rahaaee = keep/protect, bind-u = drop/semen) overcome lust (kivai = any way) by any of the above methods; (manooaa) the mind (ddolai) wavers – and succumbs to vices – and one (paaee) is put (narkey) in hell, i.e. cycles of births and deaths.

One who does not live by Naam is (baadho) bound (puri-i = in abode of) by (jam) Divine justice and (lahai) receives (sajaaee) punishment – of denial of union with the Almighty and sent for reincarnation. (Jeeo) the mind (jal-i bal-i = burning, jaaee = keeps) remains restless – as it cannot find the Almighty – (bin-u) without (naavai) living by Naam. 5.

 

ਸਿਧ ਸਾਧਿਕ ਕੇਤੇ ਮੁਨਿ ਦੇਵਾ ॥ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨ ਤ੍ਰਿਪਤਾਵਹਿ ਭੇਵਾ ॥ ਸਬਦੁ ਵੀਚਾਰਿ ਗਹਹਿ ਗੁਰ ਸੇਵਾ ॥ ਮਨਿ ਤਨਿ ਨਿਰਮਲ ਅਭਿਮਾਨ ਅਭੇਵਾ ॥੬॥

Siḏẖ sāḏẖik keṯe mun ḏevā.  Haṯẖ nigrahi na ṯaripṯāvėh bẖevā.  Sabaḏ vīcẖār gahėh gur sevā.  Man ṯan nirmal abẖimān abẖevā. ||6||

 

(Keytey) numerous (sidh) yogis, (saadhik) seekers (mun-i) sages, and (deyva) respected ones; have not (triptaavah-i) satisfy (bheyva) the inner-self (hatth-i) acting by self-will trying (nigrah-i) to control desires.

One who (veechaar-i) contemplates (sabad-u = Word) Divine commands and (gahah-i = holds) takes to (seyva) service of, i.e. follows, the guru; his/her (man-i) mind and (tan) body, i.e. thoughts and deeds, (nirmal) are purified, because s/he becomes (abheyva/abhaav = without) free of (abhimaan) vanity. 6.

 

ਕਰਮਿ ਮਿਲੈ ਪਾਵੈ ਸਚੁ ਨਾਉ ॥ ਤੁਮ ਸਰਣਾਗਤਿ ਰਹਉ ਸੁਭਾਉ ॥ ਤੁਮ ਤੇ ਉਪਜਿਓ ਭਗਤੀ ਭਾਉ ॥ ਜਪੁ ਜਾਪਉ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਉ ॥੭॥

Karam milai pāvai sacẖ nā▫o.  Ŧum sarṇāgaṯ raha▫o subẖā▫o.  Ŧum ṯe upji▫o bẖagṯī bẖā▫o.  Jap jāpa▫o gurmukẖ har nā▫o. ||7||

 

The Eternal (milai) is found within (karam-i) by Divine grace by one who (paavai) obtains awareness of, and practices, (naau/naam) virtues and commands of (sach-u) the Eternal; and s/he (subhaau) naturally (rahau) remains in (tum) Your (sarnaagat-i) sanctuary, i.e. care and obedience, o Almighty.

(Bhaau) loving (bhagti) devotion (upjio = develops) comes (tey) from (tum) You; (gurmukh-i) with the guru’s guidance, one (jaapau) remembers (naau/naam) virtues and commands of (har-i) the Almighty (jap-u) which need to be remembered. 7.

 

ਹਉਮੈ ਗਰਬੁ ਜਾਇ ਮਨ ਭੀਨੈ ॥ ਝੂਠਿ ਨ ਪਾਵਸਿ ਪਾਖੰਡਿ ਕੀਨੈ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨਹੀ ਘਰੁ ਬਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਤੁ ਬੀਚਾਰੁ ॥੮॥੬॥

Ha▫umai garab jā▫e man bẖīnai.  Jẖūṯẖ na pāvas pakẖand kīnai.  Bin gur sabaḏ nahī gẖar bār.  Nānak gurmukẖ ṯaṯ bīcẖār. ||8||6||

 

 (Haumai) ego and (garab-u) vanity (jaaey) leave, when (man) the mind (bheenai – rinsed) is imbued with love of the Almighty; the Almighty is not (paavas-i) foundd by (jhootth-i = false-hood) clever-ness or (keenai = doing) by (paakhandd-i) pretence.

(Ghar-u baar-u) abode of the Almighty is not reached (bin-u) without following (sabad = word) teachings of the guru; it is (gurmukh-i) with the guru’s teachings that (beechaar-u) contemplates (tat-u = essence) Divine virtues and commands, says Nanak. 8. 6.

 

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Note: Human birth is an opportunity to remember and emulate Divine virtues in order to overcome shortcomings which caused the soul to wander in numerous life forms. One who does that, unites with the Creator and is not reborn.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਜਿਉ ਆਇਆ ਤਿਉ ਜਾਵਹਿ ਬਉਰੇ ਜਿਉ ਜਨਮੇ ਤਿਉ ਮਰਣੁ ਭਇਆ ॥ ਜਿਉ ਰਸ ਭੋਗ ਕੀਏ ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ ਨਾਮੁ ਵਿਸਾਰਿ ਭਵਜਲਿ ਪਇਆ ॥੧॥

Rāmkalī mėhlā 1.  Ji▫o ā▫i▫ā ṯi▫o jāvėh ba▫ure ji▫o janme ṯi▫o maraṇ bẖa▫i▫ā.  Ji▫o ras bẖog kī▫e ṯeṯā ḏukẖ lāgai nām visār bẖavjal pa▫i▫ā. ||1||

 

Composition of the first Guru in Raga Raamkali. O (baurey = mad) mindless person, (jio = as) the shortcomings – of previous births – with which you (aaiaa = came) were born, you shall (jaavah-i) depart from this human life (tio) the same way, i.e. carrying the same transgressions; (jio) as you (janmey) were born, your (maran-u) death shall occur (tio) in the same state – and you will remain in cycles of births and deaths.

Remember, (jio) as much as one (bhog = pleasures, keeay = did) indulges in (ras) objects of pleasure, (teyta) that much (dukh-u) grief one (laagai) experiences; one who (visaar-i) forgets to live by (naam-u) Divine virtues and commands, (paiaa) is put (bhavjal-i) in the world-ocean, i.e. keeps taking births again and again. 1.

 

ਤਨੁ ਧਨੁ ਦੇਖਤ ਗਰਬਿ ਗਇਆ ॥ ਕਨਿਕ ਕਾਮਨੀ ਸਿਉ ਹੇਤੁ ਵਧਾਇਹਿ ਕੀ ਨਾਮੁ ਵਿਸਾਰਹਿ ਭਰਮਿ ਗਇਆ ॥੧॥ ਰਹਾਉ ॥

Ŧan ḏẖan ḏekẖaṯ garab ga▫i▫ā.  Kanik kāmnī si▫o heṯ vaḏẖā▫ihi kī nām visārėh bẖaram ga▫i▫ā. ||1|| rahā▫o.

 

(Deykhat) seeing (tan-u = body) physical beauty/strength and (dhan-u) wealth, you (gaiaa) go (garab-i) into, i.e. develop, pride; you (vadhaaey) increase (heyt-u) attachment (sio) with (kanik = gold) wealth and (kaamini) wife; (ki) why are you (gaiaa) getting (bharam-i) deluded – that they will be ever with you, and (visaarah-i) forgetting to live by (naam-u) Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸੀਲੁ ਨ ਰਾਖਿਆ ਪ੍ਰੇਤ ਪਿੰਜਰ ਮਹਿ ਕਾਸਟੁ ਭਇਆ ॥ ਪੁੰਨੁ ਦਾਨੁ ਇਸਨਾਨੁ ਨ ਸੰਜਮੁ ਸਾਧਸੰਗਤਿ ਬਿਨੁ ਬਾਦਿ ਜਇਆ ॥੨॥

Jaṯ saṯ sanjam sīl na rākẖi▫ā pareṯ pinjar mėh kāsat bẖa▫i▫ā.  Punn ḏān isnān na sanjam sāḏẖsangaṯ bin bāḏ ja▫i▫ā. ||2||

 

You do not (raakhiaa) maintain (jat-u = celibacy) chastity, (sat-u) truthful-ness, (sanjam-u) discipline and (seel) virtuous living; you (bhaiaa) have become like (kaasatt-u) dry wood (mah-i) in (pinjar) the skeleton of (preyt) a ghost – wandering directionless.

You perform no (punn-u) good deed, (daan-u = charity) share with the needy, nor make (isnaan-u = bath) effort to get rid of vices, nor (sanjam-u) control temptations from affecting the sensory organs; your (jaiaa) being born a human is (baad-i) being wasted (bin-u = without) by not learning (saadhsangat-i) in holy congregation – where virtues and commands of the Almighty are remembered and learnt to practice. 2.

 

ਲਾਲਚਿ ਲਾਗੈ ਨਾਮੁ ਬਿਸਾਰਿਓ ਆਵਤ ਜਾਵਤ ਜਨਮੁ ਗਇਆ ॥ ਜਾ ਜਮੁ ਧਾਇ ਕੇਸ ਗਹਿ ਮਾਰੈ ਸੁਰਤਿ ਨਹੀ ਮੁਖਿ ਕਾਲ ਗਇਆ ॥੩॥

Lālacẖ lāgai nām bisāri▫o āvaṯ jāvaṯ janam ga▫i▫ā.  Jā jam ḏẖā▫e kes gėh mārai suraṯ nahī mukẖ kāl ga▫i▫ā. ||3||

 

(Laagai) engaging in satisfying (laalach-i) greed, you have (bisaario) forgotten (naam-u) Divine virtues and commands; (janam-u) human birth is (gaiaa) passing (aavat = coming, jaavat = going) wandering in pursuit of transitory pleasures/gains.

You are not (surat-i) conscious that you will (gaiaa) go (mukh-i = in mouth) under control of (kaal) the Jam, the agent of Divine justice; (ja) when (jam-u) the agent of Divine justice (dhaa-e = running) comes, it will (gah-i) catch you by (keys) the hair and (maarai) dash you to the ground, i.e. you will be punished with being out in cycles of births and deaths. 3.

 

ਅਹਿਨਿਸਿ ਨਿੰਦਾ ਤਾਤਿ ਪਰਾਈ ਹਿਰਦੈ ਨਾਮੁ ਨ ਸਰਬ ਦਇਆ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਗਤਿ ਪਤਿ ਪਾਵਹਿ ਰਾਮ ਨਾਮ ਬਿਨੁ ਨਰਕਿ ਗਇਆ ॥੪॥

Ahinis ninḏā ṯāṯ parā▫ī hirḏai nām na sarab ḏa▫i▫ā.  Bin gur sabaḏ na gaṯ paṯ pāvahi rām nām bin narak ga▫i▫ā. ||4||

 

You indulge in (ninda) slander and (taat-i) jealousy (paraaee) of others (ahinis-i) day and night – all the time; you neither have (naam-u) Divine virtues and commands in mind, nor (daiaa) compassion for (sarab) all (hirdai) in mind.

One cannot (paavah-i) obtain (gat-i) freedom from vices and hence (pat-i) the honour of acceptance by the Almighty (bin-u = without) following (sabad = word) teachings of the guru; (bin-u = without) by ignoring (naam) virtues and commands of (raam) the Almighty one (gaiaa) goes (narak-i) to hell – is put in cycles of births and deaths. 4.

 

ਖਿਨ ਮਹਿ ਵੇਸ ਕਰਹਿ ਨਟੂਆ ਜਿਉ, ਮੋਹ ਪਾਪ ਮਹਿ ਗਲਤੁ ਗਇਆ ॥ ਇਤ ਉਤ ਮਾਇਆ ਦੇਖਿ ਪਸਾਰੀ ਮੋਹ ਮਾਇਆ ਕੈ ਮਗਨੁ ਭਇਆ ॥੫॥

Kẖin mėh ves karahi natū▫ā ji▫o moh pāp mėh galaṯ ga▫i▫ā.  Iṯ uṯ mā▫i▫ā ḏekẖ pasārī moh mā▫i▫ā kai magan bẖa▫i▫ā. ||5||

 

(Jio) the way (nattooaa) an actor (karah-i = does) takes different (veys = garb) costumes/roles (khin = moment, mah-i = in) every now and then, you get (galat-u = fallen) lost (mah-i) in numerous (paap) transgressions time and again.

(Deykh-i) seeing (pasaari) the expanse of (maaiaa) the world-play (it = here, ut = there) all over, you (bhaiaa) are (magan-u) engrossed in (moh) attachment (kai) of (maaiaa) happenings around you and forget the Almighty. 5.

 

ਕਰਹਿ ਬਿਕਾਰ ਵਿਥਾਰ ਘਨੇਰੇ ਸੁਰਤਿ ਸਬਦ ਬਿਨੁ ਭਰਮਿ ਪਇਆ ॥ ਹਉਮੈ ਰੋਗੁ ਮਹਾ ਦੁਖੁ ਲਾਗਾ ਗੁਰਮਤਿ ਲੇਵਹੁ ਰੋਗੁ ਗਇਆ ॥੬॥

Karahi bikār vithār gẖanere suraṯ sabaḏ bin bẖaram pa▫i▫ā.  Ha▫umai rog mahā ḏukẖ lāgā gurmaṯ levhu rog ga▫i▫ā. ||6||

 

You (karah-i) commit (ghaneyrey) numerous (vithaar = expanse) wide-ranging (bikaar) vices, because you (paiaa) have fallen (bharam-i) in delusion (bin-u = without) by not paying attention to (sabad) the guru’s teachings.

(Mahaa = great) the terrible (rog-u) affliction of (haumai) ego and the resultant (dukh-u) grief (laaga) afflicts you; (leyvh-u) take (gurmat-i) the guru’s counsel so that this (rog-u) malady (gaiaa = leaves) is rid of. 6.

 

ਸੁਖ ਸੰਪਤਿ ਕਉ ਆਵਤ ਦੇਖੈ ਸਾਕਤ ਮਨਿ ਅਭਿਮਾਨੁ ਭਇਆ ॥ ਜਿਸ ਕਾ ਇਹੁ ਤਨੁ ਧਨੁ ਸੋ ਫਿਰਿ ਲੇਵੈ ਅੰਤਰਿ ਸਹਸਾ ਦੂਖੁ ਪਇਆ ॥੭॥

Sukẖ sampaṯ ka▫o āvaṯ ḏekẖai sākaṯ man abẖimān bẖa▫i▫ā.  Jis kā ih ṯan ḏẖan so fir levai anṯar sahsā ḏūkẖ pa▫i▫ā. ||7||

 

(Saakat) a non-believer (bhaiaa = happens) develops (abhimaan-u) arrogance (man-i) in the mind when s/he (deykhai = sees, aavat = coming) has (sukh) comforts and (sampat-i) wealth.

If  God, (jis ka = whose) who gave (ih-u) this (tan-u) body and (dhan-u) wealth also (leyvai) takes them (phir-i) back; the faithless person (paiaa) is afflicted with (dookh-u) pain and (sahsaa) anxiety (antar-i) within –because s/he does not accept Divine will. 7.

ਅੰਤਿ ਕਾਲਿ ਕਿਛੁ ਸਾਥਿ ਨ ਚਾਲੈ ਜੋ ਦੀਸੈ ਸਭੁ ਤਿਸਹਿ ਮਇਆ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਸੋ ਪ੍ਰਭੁ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਲੈ ਪਾਰਿ ਪਇਆ ॥੮॥

Anṯ kāl kicẖẖ sāth na cẖālai jo ḏīsai sabẖ ṯisėh ma▫i▫ā.  Āḏ purakẖ aprampar so parabẖ har nām riḏai lai pār pa▫i▫ā. ||8||

 

(Kichh-u na) nothing (chaalai) goes (saath-i) with the soul (ant-i) at end (kaal-i) time – on death; acknowledge (jo) what (deesai = is seen) you have as (tisah-i) IT’s (maiaa) grace.

(So = that) the One (prabh-u) Almighty is (aad-i = beginning) the source, (purakh-u) all-pervasive and (aprampar-u) Infinite; one who (lai = takes) keeps (ridai) in mind (naam-u) virtues and commands of (har-i) the Almighty (paiaa) lands (paar-i) on the far shore, i.e. gets across the world-ocean to unite with the Almighty and not be reborn – achieves the objective of human birth, so keep Naam in mind. 8.

 

ਮੂਏ ਕਉ ਰੋਵਹਿ ਕਿਸਹਿ ਸੁਣਾਵਹਿ ਭੈ ਸਾਗਰ ਅਸਰਾਲਿ ਪਇਆ ॥ ਦੇਖਿ ਕੁਟੰਬੁ ਮਾਇਆ ਗ੍ਰਿਹ ਮੰਦਰੁ ਸਾਕਤੁ ਜੰਜਾਲਿ ਪਰਾਲਿ ਪਇਆ ॥੯॥

Mū▫e ka▫o rovėh kisėh suṇāvėh bẖai sāgar asrāl pa▫i▫ā.  Ḏekẖ kutamb mā▫i▫ā garih manḏar sākaṯ janjāl parāl pa▫i▫ā. ||9||

 

(Kisah-i) whom do you (sunaavah-u) cause to hear when you (rovah-i) wail (kau) for one who (mooey) has died; you have yourself (paiaa) fallen in (asraal-i) the terrible (bhai/bhav = world, saagar = ocean) vices of the world-play – so be conscious and take steps that you are not reborn.

(Deykh-i) seeing, i.e. being happy with having, (kuttamb-u) the family, (maaiaa) wealth, (grih) houses and (mandar-u) mansion, (saakat) the non-believer (pariaa) gets in (paraal-i = straw/useless things) fruitless (janjaal-i) in entanglements – which are of no help to the soul in the hereafter. 9.

 

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ਜਾ ਆਏ ਤਾ ਤਿਨਹਿ ਪਠਾਏ ਚਾਲੇ ਤਿਨੈ ਬੁਲਾਇ ਲਇਆ ॥ ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਬਖਸਣਹਾਰੈ ਬਖਸਿ ਲਇਆ ॥੧੦॥

Jā ā▫e ṯā ṯinėh paṯẖā▫e cẖāle ṯinai bulā▫e la▫i▫ā.  Jo kicẖẖ karṇā so kar rahi▫ā bakẖsaṇhārai bakẖas la▫i▫ā. ||10||

 

We should understand that the creatures are born only (ta) then (ja) when (tinah-i = that) the Creator (patthaaey) sends, and they (chaaley) depart when (tinai) IT (bulaaey laiaa) calls them back.

(Jo kichh-u) whatever IT (karna) desires to do, (so) that IT (kar-i rahiaa) does; (bakhsanhaarai) the gracious Master (bakhas-i laiaa) bestows grace to one who willingly accepts Divine will. 10.

 

ਜਿਨਿ ਏਹੁ ਚਾਖਿਆ ਰਾਮ ਰਸਾਇਣੁ ਤਿਨ ਕੀ ਸੰਗਤਿ ਖੋਜੁ ਭਇਆ ॥ ਰਿਧਿ ਸਿਧਿ ਬੁਧਿ ਗਿਆਨੁ ਗੁਰੂ ਤੇ ਪਾਇਆ ਮੁਕਤਿ ਪਦਾਰਥੁ ਸਰਣਿ ਪਇਆ ॥੧੧॥

Jin ehu cẖākẖi▫ā rām rasā▫iṇ ṯin kī sangaṯ kẖoj bẖa▫i▫ā.  Riḏẖ siḏẖ buḏẖ gi▫ān gurū ṯe pā▫i▫ā mukaṯ paḏārath saraṇ pa▫i▫ā. ||11||

 

I (bhaiaa) am engaged in (khoj-u) search of (sangat-i) company (tin ki) of those (jin-i) who (chaakhiaa) have tasted (ih-u) this (rasaain-u) elixir – of awareness of virtues and commands of (raam) the Almighty, – to learn from, and follow, them.

(Giaan-u) awareness of  Divine virtues and commands is (paaiaa) obtained (t-e) from the guru; it is like powers to have (ridh-i) wealth on call, (sidh-i) occult powers and (budh-i) intellect/understanding; (padaarath-u = substance) the gift of (mukat-i) emancipation from vices in life and from rebirth on death is obtained by (paiaa) placing the self (saran-i = sanctuary) in care/obedience of the guru. 11.

 

ਦੁਖੁ ਸੁਖੁ ਗੁਰਮੁਖਿ ਸਮ ਕਰਿ ਜਾਣਾ ਹਰਖ ਸੋਗ ਤੇ ਬਿਰਕਤੁ ਭਇਆ ॥ ਆਪੁ ਮਾਰਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ਲਇਆ ॥੧੨॥੭॥

Ḏukẖ sukẖ gurmukẖ sam kar jāṇā harakẖ sog ṯe birkaṯ bẖa▫i▫ā.  Āp mār gurmukẖ har pā▫e Nānak sahj samā▫e la▫i▫ā. ||12||7||

 

(Gurmukh-i) one who follows the guru, (kar-i jaana) considers (dukh-u) discomfort and (sukh-u) comfort (sam) equal; s/he (bhaiaa) remains (birakt-u = un-attached) unaffected (tey) by (harakh) joy and (sog) sorrow – takes them in his/her stride.

(Gurmukh-i) one who follows the guru (maar-i = kills) dissolves (aap-u) ego and (paaey) finds (har-i) the Almighty within who (sahj-i) by IT’s nature of being gracious (samaaey leeaa) merges him/her with IT-self, says Nanak. 12. 7.