SGGS pp 932-934, Raamkali M: 1, Dakhni, Oankaar Paurris 18-32.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥ ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥ ਕਸਿ ਕਸਵਟੀ ਸਹੈ ਸੁ ਤਾਉ ॥ ਨਦਰਿ ਸਰਾਫ ਵੰਨੀ ਸਚੜਾਉ ॥

Kām kroḏẖ kā▫i▫ā ka▫o gālai.  Ji▫o kancẖan sohāgā dẖālai.  Kas kasvatī sahai so ṯā▫o.  Naḏar sarāf vannī sacẖṛā▫o.

 

Submission to Divine commands (gaalai = melt) dissolves (kaam-u) lust, (krodh-u) anger and (kaaiaa kau) the body, i.e. ego, by (jiau) like (suhaaga = cleaning agent) borax (ddhaalai) melts (kanchan) gold and purifies it.

When gold (kas-i) is rubbed on (kasvattee) the touchstone – and found impure -, (su) it (sahai) bears (taau) heat, i.e. is put over fire in a crucible with borax to purify; when (nadar-i) in the sight of (saraaf) jeweller/evaluator, it has (vannee = colour) attained (sachrraau =truth) purity – it is taken off the heat.

Message: All souls are examined by Divine justice for record of their deeds. Those found wanting in living by Naam are put in cycles of reincarnation and remain there until they qualify to merge with the Creator.

 

ਜਗਤੁ ਪਸੂ ਅਹੰ ਕਾਲੁ ਕਸਾਈ ॥ ਕਰਿ ਕਰਤੈ ਕਰਣੀ ਕਰਿ ਪਾਈ ॥ ਜਿਨਿ ਕੀਤੀ ਤਿਨਿ ਕੀਮਤਿ ਪਾਈ ॥ ਹੋਰ ਕਿਆ ਕਹੀਐ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥੧੮॥

Jagaṯ pasū ahaʼn kāl kasā▫ī.  Kar karṯai karṇī kar pā▫ī.  Jin kīṯī ṯin kīmaṯ pā▫ī.  Hor ki▫ā kahī▫ai kicẖẖ kahaṇ na jā▫ī. ||18||

 

(Jagat-u = world) the human beings have (pasoo) animal instincts with (aha’n) vanity as (kasaaee) butcher, the embodiment of (kaal-u) death, – because it causes to forget the Almighty and act blindly; (Kartai) the Creator (kar-i) makes and (paaee) puts effect of their (karni) past deeds (kar-i) in hands of creatures, i.e. they act under influence of past deeds.

The Creator (jin-i) who (keetee) created the creatures (tin-i) that also (keemat-i = price, paaee = puts) evaluates them; (kiaa) what (hor) else (kaheeai) can one say; (kichh-u na) nothing (jaaee) can be (kahan-u) said about this, except that everything is subject to Hukam or Divine commands. 18.

Message: Everyone is born with a role allotted and is evaluated against that, in the world and in Divine court.

 

ਖੋਜਤ ਖੋਜਤ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥ ਖਿਮਾ ਗਹੀ ਮਨੁ ਸਤਗੁਰਿ ਦੀਆ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥ ਖਰਾ ਰਤਨੁ ਜੁਗ ਚਾਰੇ ਹੋਇ ॥

Kẖojaṯ kẖojaṯ amriṯ pī▫ā.  Kẖimā gahī man saṯgur ḏī▫ā.  Kẖarā kẖarā ākẖai sabẖ ko▫e.  Kẖarā raṯan jug cẖāre ho▫e.

 

People (khojat) search for the Almighty but only that person (khojat) finds who (peeaa) drinks (amrit-u) the life-giving elixir, i.e. lives by Naam or virtues and commands of the Almighty.

Awareness of Naam is received by one who (deeaa = given) has surrendered (man-u) the mind, i.e. stopped acting by self-will and submits to teachings of (satgur-i) the true guru; s/he (gahee = holds) practices (khimaa = forgiveness) tolerance – is happy with Divine will.

(Sabh-u koey) everyone (aakhai) calls that person (kharaa kharaa) genuine; and (kharaa) a genuine person is one who is (ratan = jewel) genuine (jug = ages, chaarey = all four) forever and everywhere.

 

ਖਾਤ ਪੀਅੰਤ ਮੂਏ ਨਹੀ ਜਾਨਿਆ ॥ ਖਿਨ ਮਹਿ ਮੂਏ ਜਾ ਸਬਦੁ ਪਛਾਨਿਆ ॥ ਅਸਥਿਰੁ ਚੀਤੁ ਮਰਨਿ ਮਨੁ ਮਾਨਿਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਪਛਾਨਿਆ ॥੧੯॥

Kẖāṯ pī▫anṯ mū▫e nahī jāni▫ā.  Kẖin mėh mū▫e jā sabaḏ pacẖẖāni▫ā.  Asthir cẖīṯ maran man māni▫ā.  Gur kirpā ṯe nām pacẖẖāni▫ā. ||19||

 

People (khaat) eat, and (peeant) drink but do not (jaaniaa = recognize) realize that (mooey) death is inevitable.

(Ja) when one (pachhaaniaa = recognizes) understands and obeys (sabad-u = Divine Word) Divine commands, s/he (moo-e) dies (mah-i) in (khin) a moment, i.e. is ever conscious of death and gives up ego.

His/her (cheet-u) mind is (asthir-u) steadfast – in obedience to the Almighty – and (maaniaa) accepts in (man-u) the mind that (maran-i) death as inevitable. S/he (pachhaania) understands Naam (t-e) with (kirpa = kindness) guidance of (gur) the guru. 19.

 

ਗਗਨ ਗੰਭੀਰੁ ਗਗਨੰਤਰਿ ਵਾਸੁ ॥ ਗੁਣ ਗਾਵੈ ਸੁਖ ਸਹਜਿ ਨਿਵਾਸੁ ॥ ਗਇਆ ਨ ਆਵੈ ਆਇ ਨ ਜਾਇ ॥ ਗੁਰ ਪਰਸਾਦਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

Gagan gambẖīr gagnanṯar vās.  Guṇ gāvai sukẖ sahj nivās.  Ga▫i▫ā na āvai ā▫e na jā▫e.  Gur parsāḏ rahai liv lā▫e.

 

(Gagan = sky) the all-pervasive Almighty is (gambheer-u) profound in virtues and has (vaas-u) abode (gagan = sky, antar-i = in) exalted mind; such persons (gaavai = sings) praise and emulate (gun) Divine virtues and (nivaas-u = reside) remain in a state of (sukh-u) peace and (sahj) poise.

They are not (aavai = come) born (gaiaa = gone) after death; and are not (aavai = comes) born to (jaaey) die again and again, because (parsaad-i = with grace) with guidance (gur) of the guru, they (rahai) remain (laa-e = fixed, liv = attention) focused on living by Naam.

 

ਗਗਨੁ ਅਗੰਮੁ ਅਨਾਥੁ ਅਜੋਨੀ ॥ ਅਸਥਿਰੁ ਚੀਤੁ ਸਮਾਧਿ ਸਗੋਨੀ ॥ ਹਰਿ ਨਾਮੁ ਚੇਤਿ ਫਿਰਿ ਪਵਹਿ ਨ ਜੂਨੀ ॥ ਗੁਰਮਤਿ ਸਾਰੁ ਹੋਰ ਨਾਮ
ਬਿਹੂਨੀ ॥੨੦॥

Gagan agamm anāth ajonī.  Asthir cẖīṯ samāḏẖ sagonī.  Har nām cẖeṯ fir pavėh na jūnī.  Gurmaṯ sār hor nām bihūnī. ||20||

 

(Gagan-u = sky) the all-pervasive Almighty is (agamm-u) beyond reach/comprehension, (anaath-u = without a master) is Supreme and (ajoni) unborn.

S/he has (asthir-u) a steadfast (cheet-u) mind and remains in (samaadh-i) in deep concentration – pays undivided attention – (sagoni = virtuous) to virtues of the Almighty.

Anyone who (ch-et-i) keeps in mind to practice (naam-u) Divine virtues and commands, is not (pavah-i) put (joni = in mother’s womb) in cycles of births and deaths (phir-i) again. For him/her (gurmat-i) the guru’s guidance is (saar-u) sublime, while (hor) other guidance keeps one (bihooni) bereft of Naam and hence does not help in approval by the Almighty. 20.

 

The letter Ghaghaa.

ਘਰ ਦਰ ਫਿਰਿ ਥਾਕੀ ਬਹੁਤੇਰੇ ॥ ਜਾਤਿ ਅਸੰਖ ਅੰਤ ਨਹੀ ਮੇਰੇ ॥ ਕੇਤੇ ਮਾਤ ਪਿਤਾ ਸੁਤ ਧੀਆ ॥ ਕੇਤੇ ਗੁਰ ਚੇਲੇ ਫੁਨਿ ਹੂਆ ॥ ਕਾਚੇ ਗੁਰ ਤੇ ਮੁਕਤਿ ਨ ਹੂਆ ॥

Gẖar ḏar fir thākī bahuṯere.  Jāṯ asaʼnkẖ anṯ nahī mere.  Keṯe māṯ piṯā suṯ ḏẖī▫ā.  Keṯe gur cẖele fun hū▫ā.  Kācẖe gur ṯe mukaṯ na hū▫ā.

 

I have (thaaki) got tired (phir-i) wandering/going through (bahuteyrey) enough (ghar dar = gates of houses) life forms; there is no (ant-i) end to the (jaat-i) types (meyrey) my past births, they have been (asankh) countless.

I have been (maat) mothers, (pitaa) fathers, (sut) sons and (dheeaa) daughters of (keytey) many.

I have (hooaa) been (keytey) many (gur) gurus and (phun-i) then (cheyley) disciples. I could not (hooaa) be (mukat-i) emancipated of the cycles of births and deaths (tey) through (kaachey) pretentious/false gurus.

 

ਕੇਤੀ ਨਾਰਿ ਵਰੁ ਏਕੁ ਸਮਾਲਿ ॥ ਗੁਰਮੁਖਿ ਮਰਣੁ ਜੀਵਣੁ ਪ੍ਰਭ ਨਾਲਿ ॥ ਦਹ ਦਿਸ ਢੂਢਿ ਘਰੈ ਮਹਿ ਪਾਇਆ ॥ ਮੇਲੁ ਭਇਆ ਸਤਿਗੁਰੂ ਮਿਲਾਇਆ ॥੨੧॥
Keṯī nār var ek samāl.  Gurmukẖ maraṇ jīvaṇ parabẖ nāl.  Ḏah ḏis dẖūdẖ gẖarai mėh pā▫i▫ā.  Mel bẖa▫i▫ā saṯgurū milā▫i▫ā. ||21||

 

(Samaal-i) understand that there are (keyti) numerous (naar-i = women) soul-women and (eyk-u) one (var-u = match) Almighty-spouse; those (gurmukh-i) who follow the guru, their (maran-u) dying and (jeevan-u) living is (naal-i = with) with (prabh) the Master, i.e. they live by Divine virtues in life and it is counted as credit when account of deeds is taken in Divine court.

People (ddhooddh-i) search (dah = ten, dis = directions) all over, but fail and finally (paaiaa) find the Almighty (mah-i) in (gharai = house) within; (meyl-u) union (bhaiaa) occurs when (milaaiaa = caused to meet) guided by (satiguru) the true guru – and thus births and deaths end. 21.

 

The letter Gagaa

ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਬੋਲੈ ॥ ਗੁਰਮੁਖਿ ਤੋਲਿ ਤਲਾਵੈ ਤੋਲੈ ॥ ਗੁਰਮੁਖਿ ਆਵੈ ਜਾਇ ਨਿਸੰਗੁ ॥ ਪਰਹਰਿ ਮੈਲੁ ਜਲਾਇ ਕਲੰਕੁ ॥

Gurmukẖ gāvai gurmukẖ bolai.  Gurmukẖ ṯol ṯolāvai ṯolai.  Gurmukẖ āvai jā▫e nisang.  Parhar mail jalā▫e kalank.

 

(Gurmukh-i) one who follows the guru (gaavai = sings) praises and emulates Divine virtues and (bolai = says) guides others. A Gurmukh (tolai = weighs) examines the self and (tulaavai = causes to weigh) motivates others to do so.

A Gurmukh (aavai) is born – lives by Divine virtues and commands in life – and (jaaey = goes) departs (nisang-u) without hesitation – with no anxiety about acceptance by the Almighty; as s/he is (jalaaey = burns) free of (kalank-u = blemishes) transgressions and parhar-i) keeps away from (mail-u = dirt) vices.

 

ਗੁਰਮੁਖਿ ਨਾਦ ਬੇਦ ਬੀਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਮਜਨੁ ਚਜੁ ਅਚਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਵੈ ਪਾਰੁ ॥੨੨॥

Gurmukẖ nāḏ beḏ bīcẖār.  Gurmukẖ majan cẖaj acẖār.  Gurmukẖ sabaḏ amriṯ hai sār.  Nānak gurmukẖ pāvai pār. ||22||

 

People engage in (naad = sound) recitation of mantras and reading of (beyd) the Vedas; (gurmukh-i) one who follows the guru’s teachings (vechaar-u = reflection) reflects on Divine commands. His/her (majan-u) ceremonial bath, (chaj) the way of doing things and (achaar) good conduct are that s/he (gurmukh-i) follows the guru.

(Gurmukh-i) for a Gurmukh awareness of (sabad-u) Divine command is (saar-u) the Supreme (amrit-u) nectar. A Gurmukh (paavai = gets to, paar-u = far shore) gets across the world-ocean of temptations, to the Almighty and is not reborn, says Nanak. 22.

 

The letter Chachaa.

ਚੰਚਲੁ ਚੀਤੁ ਨ ਰਹਈ ਠਾਇ ॥ ਚੋਰੀ ਮਿਰਗੁ ਅੰਗੂਰੀ ਖਾਇ ॥ ਚਰਨ ਕਮਲ ਉਰ ਧਾਰੇ ਚੀਤ ॥ ਚਿਰੁ ਜੀਵਨੁ ਚੇਤਨੁ ਨਿਤ ਨੀਤ ॥

Cẖancẖal cẖīṯ na rah▫ī ṯẖā▫e.  Cẖorī mirag angūrī kẖā▫e.  Cẖaran kamal ur ḏẖāre cẖīṯ.  Cẖir jīvan cẖeṯan niṯ nīṯ.

 

(Chanchal-u) the wavering human (cheet-u) mind does not (rahaee) remain (tthaaey = at one place) steady; it is like (mirag = deer) the stray animal (chori) stealthily (khaaey) eats (angoori) green shoots, i.e. temptations cause his/her mind to forget the Almighty.

One who (ur dhaarey = has in mind) keeps (kamal = lotus, charan = feet) the Almighty in (cheet) mind; s/he (nit neet) forever remains (cheytan-u) alert to temptations and has (chir) long virtuous (jeevan-u) life, i.e. does not succumb to vices.

 

ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ ਚੇਤਹਿ ਏਕੁ ਤਹੀ ਸੁਖੁ ਹੋਇ ॥ ਚਿਤਿ ਵਸੈ ਰਾਚੈ ਹਰਿ ਨਾਇ ॥ ਮੁਕਤਿ ਭਇਆ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥੨੩॥

Cẖinṯaṯ hī ḏīsai sabẖ ko▫e.  Cẖīṯėh ek ṯahī sukẖ ho▫e.  Cẖiṯ vasai rācẖai har nā▫e.  Mukaṯ bẖa▫i▫ā paṯ si▫o gẖar jā▫e. ||23||

 

(Sabh-u koey) everyone (deesai = is seen) looks (chintat) worried – about what would happen in future. (Sukh-u) peace (hoey = happens) comes (tahi) only then when s/he (cheytah-i) keeps in mind – commands of – (eyk-u) the One Almighty.

When the Almighty (vasai) abides (chit-i) in mind and one (raachai = gets used to) lives by (naaey/naam) commands of (har-i) the Almighty; s/he (bhaiaa) becomes (mukat-i) free of vices and (jaaey) goes, i.e. is accepted by, (ghar-i = to home) the Almighty (sio) with (pat-i) honour. 23.

 

The letter Chhachaa

ਛੀਜੈ ਦੇਹ ਖੁਲੈ ਇਕ ਗੰਢਿ ॥ ਛੇਆ ਨਿਤ ਦੇਖਹੁ ਜਗਿ ਹੰਢਿ ॥ ਧੂਪ ਛਾਵ ਜੇ ਸਮ ਕਰਿ ਜਾਣੈ ॥ ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਘਰਿ ਆਣੈ ॥

Cẖẖījai ḏeh kẖulai ik gandẖ.  Cẖẖe▫ā niṯ ḏekẖhu jag handẖ.  Ḏẖūp cẖẖāv je sam kar jāṇai.  Banḏẖan kāt mukaṯ gẖar āṇai.

 

When (ik) a (ganddh-i) knot (khulai) opens, i.e. when the soul is withdrawn, (deyh) the body (chheejai = is destroyed) dies; (chheyaa/khshai = destruction) deaths are taking place (nit) all the time, one should (handdh-i) go round (jag-i) in the world and (deykhau) see.

(Jey) if one (jaanai) considers (dhoop = sunshine) comforts and (chhaav = shade) discomforts (sam) alike, i.e. is happy with Divine will; s/he (kaatt-i = cuts) breaks (bandhan) bondage with the world-play and (aanai) brings (ghar-i) home, i.e. attains the state of, (mukat-i) freedom from cycles of births and deaths.

 

ਛਾਇਆ ਛੂਛੀ ਜਗਤੁ ਭੁਲਾਨਾ ॥ ਲਿਖਿਆ ਕਿਰਤੁ ਧੁਰੇ ਪਰਵਾਨਾ ॥ ਛੀਜੈ ਜੋਬਨੁ ਜਰੂਆ ਸਿਰਿ ਕਾਲੁ ॥ ਕਾਇਆ ਛੀਜੈ ਭਈ ਸਿਬਾਲੁ ॥੨੪॥

Cẖẖā▫i▫ā cẖẖūcẖẖī jagaṯ bẖulānā.  Likẖi▫ā kiraṯ ḏẖure parvānā.  Cẖẖījai joban jarū▫ā sir kāl.  Kā▫i▫ā cẖẖījai bẖa▫ī sibāl. ||24||

 

(Chhaaiaa = shadow) the material pleasures are (chhoochhi) empty/short-lived but (jagat-u = world) the human beings (bhulaana) are misled – attracted by them because of influence of the past; it is (likhiaa) the written (parvaana) order (dhurey) from the source/Creator, i.e. it is a Divine law, that one acts under influence of (kirat-u) past deeds.

(Joban) youth (chheejai) is lost, (jarooaa) old age and then (kaal-u) death hover (siri-i) over the head; and (kaaiaa) the body (chheejai = destroyed) dies (bhaee) becoming (sibaal-u) like scum on stagnant water, i.e. useless – so do not be attached to pleasures for the body, and think of lasting peace for the soul. 24.

 

Page 933

 

The letter Jajaa

ਜਾਪੈ ਆਪਿ ਪ੍ਰਭੂ ਤਿਹੁ ਲੋਇ ॥ ਜੁਗਿ ਜੁਗਿ ਦਾਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹਿ ਰਾਖੁ ॥ ਜਸੁ ਜਾਚਉ ਦੇਵੈ ਪਤਿ ਸਾਖੁ ॥

Jāpai āp parabẖū ṯihu lo▫e.  Jug jug ḏāṯā avar na ko▫e.  Ji▫o bẖāvai ṯi▫o rākẖahi rākẖ.  Jas jācẖa▫o ḏevai paṯ sākẖ.

 

(Prabhoo) the Almighty (aap-i) IT-self (jaapai = is seen) is present in (tih-u = three, loey = lok/regions) the whole world; IT is (daataa = giver) the Provider (jug-i jug-i) through the ages – at all times; (na koey) none (avar-u) other.

(Jiau) as (raakh-u) the Protector (bhaavai) likes, IT (raakhah-i) keeps us (tiau) that way; I (jaachau) seek (jas-u = praise) to praise IT’s virtues and emulate them; one to whom IT (deyvai) gives, s/he gets (saakh-u) recognition in this world and (pat-i) honour in Divine court – is honourably accepted for union by the Creator .

 

ਜਾਗਤੁ ਜਾਗਿ ਰਹਾ ਤੁਧੁ ਭਾਵਾ ॥ ਜਾ ਤੂ ਮੇਲਹਿ ਤਾ ਤੁਝੈ ਸਮਾਵਾ ॥ ਜੈ ਜੈ ਕਾਰੁ ਜਪਉ ਜਗਦੀਸ ॥ ਗੁਰਮਤਿ ਮਿਲੀਐ ਬੀਸ ਇਕੀਸ ॥੨੫॥

Jāgaṯ jāg rahā ṯuḏẖ bẖāvā.  Jā ṯū melėh ṯā ṯujẖai samāvā.  Jai jai kār japa▫o jagḏīs.  Gurmaṯ milī▫ai bīs ikīs. ||25||

 

May I (jaagat-u = awake) be alert to temptations, (rahaa) remain (jag-i = awake) conscious of Your commands and (bhaavaa = liked) be acceptable (tudh-u) to You. (Ja) when You (meylah-i = cause to meet) motivate to remember You, (ta) then I am (samaavaa) absorbed (tujhai) in You, i.e. live by Your virtues and commands.

I (japau) remember and practice virtues and commands of (jai jai kaar-u) the praise-worthy (jagdees = master of the world) Almighty Master. It is (gurmat-i) with the guru’s guidance that we (bees = twenty – out of twenty) are one hundred percent certain to (mileeai) find and become (ikees) one with the Almighty. 25.

 

The letter Jhajhaa.

ਝਖਿ ਬੋਲਣੁ ਕਿਆ ਜਗ ਸਿਉ ਵਾਦੁ ॥ ਝੂਰਿ ਮਰੈ ਦੇਖੈ ਪਰਮਾਦੁ ॥ ਜਨਮਿ ਮੂਏ ਨਹੀ ਜੀਵਣ ਆਸਾ ॥ ਆਇ ਚਲੇ ਭਏ ਆਸ ਨਿਰਾਸਾ ॥

Jẖakẖ bolaṇ ki▫ā jag si▫o vāḏ.  Jẖūr marai ḏekẖai parmāḏ.  Janam mū▫e nahī jīvaṇ āsā.  Ā▫e cẖale bẖa▫e ās nirāsā.

 

(Kiaa) why do you get unto (vaad-u = argument) conflict (siau) with (jag = world) people, and indulge in (jhakh-i) useless (bolan-u) talk? When one (dekhai = sees) realizes that this is (par = other, maad-u = intoxication) engrossment in other things by forgetting God, one (jhoor-i = feels bad, marai = dies) repents.

Such a person (marai) dies (janam-i) while alive, i.e. keeps falling prey to vices and cannot have (aassa) hope to (jeevan) be free of vices; s/he (aa-e) comes and (chaley) departs and (bhaey) has (niraasa) no hope to fulfill (aasa) the wish to unite with the Almighty.

 

ਝੁਰਿ ਝੁਰਿ ਝਖਿ ਮਾਟੀ ਰਲਿ ਜਾਇ ॥ ਕਾਲੁ ਨ ਚਾਂਪੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਪਾਈ ਨਵ ਨਿਧਿ ਹਰਿ ਕੈ ਨਾਇ ॥ ਆਪੇ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥੨੬॥

Jẖur jẖur jẖakẖ mātī ral jā▫e.  Kāl na cẖāʼnpai har guṇ gā▫e.  Pā▫ī nav niḏẖ har kai nā▫e.  Āpe ḏevai sahj subẖā▫e. ||26||

 

S/he (jhur-i jhur-i) repents for (jhakh-i) doing useless things and (ral-i jaaey = mixes in, maatti = dust) dies, i.e. life passes.

One who (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty, (kaal-u) the agent of Divine justice does not (chaanpai = consume) punish him/her.

S/he (paaee) obtains (nav nidh-i = nine treasures) the great wealth of awareness of (naaey/naam) Naam or virtues and commands (kai) of (har-i) the Almighty. The Almighty (aapey) IT-self (deyvai) gives this to him/her (sahj-i subhaaey) naturally – without effort on his/her part. 26.

 

The letter Janjnaa.

 

ਞਿਆਨੋ ਬੋਲੈ ਆਪੇ ਬੂਝੈ ॥ ਆਪੇ ਸਮਝੈ ਆਪੇ ਸੂਝੈ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਅੰਕਿ ਸਮਾਵੈ ॥ ਨਿਰਮਲ ਸੂਚੇ ਸਾਚੋ ਭਾਵੈ ॥

Ñi▫āno bolai āpe būjẖai.  Āpe samjẖai āpe sūjẖai.  Gur kā kahi▫ā ank samāvai.  Nirmal sūcẖe sācẖo bẖāvai.

 

A person (bolai) talks (gangniano) knowledge and thinks (aapey) him/her-self (boojhai) knows what it means. And him/her-self (samjhai) understands and (soojhai) knows what it is about.

S/he (samaavai = takes in, ank-i = in the body/mind) assimilates (kahiaa = saying) teachings of the guru; his/her mind becomes (nirmal) free of vices; such persons (saach-e) of clean conduct (bhaavai) are liked by – approved by (saacho) the Eternal.  

 

ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਨਹੀ ਤੋਟ ॥ ਲਾਲ ਪਦਾਰਥ ਸਾਚੁ ਅਖੋਟ ॥ ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਸਾਚਿ ਸਮਾਵਹੁ ॥੨੭॥
Gur sāgar raṯnī nahī ṯot.  Lāl paḏārath sācẖ akẖot.  Gur kahi▫ā sā kār kamāvahu.  Gur kī karṇī kāhe ḏẖāvahu.  Nānak gurmaṯ sācẖ samāvahu. ||27||

 

The guru is (saagar-u) the ocean with no (tott) dearth (ratni = of jewels) of spiritual awareness; he has (akhott) an inexhaustible (padaarath = substance) treasure of (saach-u) eternal (laal = rubies) valuable virtues of the Almighty.

Whatever (gur-i) the guru (kahiaa) says, we should (kamaavhu) carry out (sa) that (kaar) task, i.e. follows his guidance; (kaahey = why?) do not (dhaavhu) run away from (karni) the task (ki) of the guru.

Comply (gurmat-i) with the guru’s counsel and you may (samaavhu) merge (saach-i) in the Eternal, says Nanak. 27.

 

The letter Ttainkaa.

 

ਟੂਟੈ ਨੇਹੁ ਕਿ ਬੋਲਹਿ ਸਹੀ ॥ ਟੂਟੈ ਬਾਹ ਦੁਹੂ ਦਿਸ ਗਹੀ ॥ ਟੂਟਿ ਪਰੀਤਿ ਗਈ ਬੁਰ ਬੋਲਿ ॥ ਦੁਰਮਤਿ ਪਰਹਰਿ ਛਾਡੀ ਢੋਲਿ ॥

Tūtai nehu kė bolėh sahī.  Tūtai bāh ḏuhū ḏis gahī.  Tūt parīṯ ga▫ī bur bol.  Ḏurmaṯ parhar cẖẖādī dẖol.

 

(Neyhu = affection) relationship (ttoottai) breaks if one (bolai) talks (sahi = straight) back, i.e. engages in arguments/acrimony. It is like (baah) the arm (ttoottai) breaks if (gahi = held) pulled in (duhoo) both (dis) directions.

(Preet-i) affection (ttoott-i gaee) breaks with (bur) bad (bol-i) words. (Durmat-i) an evil thinking wife is (parhar-i) kept away and (chhaaddi) abandoned (ddhol-i) by the husband.

 

ਟੂਟੈ ਗੰਠਿ ਪੜੈ ਵੀਚਾਰਿ ॥ ਗੁਰ ਸਬਦੀ ਘਰਿ ਕਾਰਜੁ ਸਾਰਿ ॥ ਲਾਹਾ ਸਾਚੁ ਨ ਆਵੈ ਤੋਟਾ ॥ ਤ੍ਰਿਭਵਣ ਠਾਕੁਰੁ ਪ੍ਰੀਤਮੁ ਮੋਟਾ ॥੨੮॥

Tūtai ganṯẖ paṛai vīcẖār.  Gur sabḏī gẖar kāraj sār.  Lāhā sācẖ na āvai ṯotā.  Ŧaribẖavaṇ ṯẖākur parīṯam motā. ||28||

 

If (gantth-i = knot) a relationship (ttoottai) breaks it can (parrai = be tied) be restored (veechaar-i) by thinking about the cause of breakage; it could be one’s own fault. Similarly (kaaraj-u = purpose) the need (ghar-i = house) of the mind for peace (saar-i) is fulfilled by – giving up ego and – following the guru’s (sabdi = by the word) guidance.

One who aims to make (saach-u = true) fair (laaha) profit, (totta = shortfall) loss never (aavai) occurs in his/her business/dealings, i.e. one who lives by Naam or Divine virtues and commands never suffers. (Preetam) the Beloved (tthaakur) Master of (tribhavan = of three regions) the world is (mottaa = fat/big) great – provides protection to him/her. 28.

 

The letter Tthathaa.

 

ਠਾਕਹੁ ਮਨੂਆ ਰਾਖਹੁ ਠਾਇ ॥ ਠਹਕਿ ਮੁਈ ਅਵਗੁਣਿ ਪਛੁਤਾਇ ॥ ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ ॥

Ŧẖākahu manū▫ā rākẖo ṯẖā▫e.  Ŧẖahak mu▫ī avguṇ pacẖẖuṯā▫e.  Ŧẖākur ek sabā▫ī nār.  Bahuṯe ves kare kūṛi▫ār.

 

(Tthaakahu = stop) restrain (manooaa) the mind and (raakhau) keep it (tthaaey = in place) steady – focused on the Almighty. People (muee = die) destroy themselves (tthahak-i = colliding) in duality, i.e. in conflicts and (pachhutaaey) repent (avgun-i) for their misdeeds.

There is (eyk-u) one (tthaakur-u = master) Almighty-husband and (sabaaee) all creatures are (naar-i = women) IT’s soul-wives. (Koorriaar-i = false) those who deny the Master and not obey IT, they (karey) adopt (bahutey) numerous (veys) garbs, i.e. they are not accepted for union by the Creator and are born in numerous life form.

 

ਪਰ ਘਰਿ ਜਾਤੀ ਠਾਕਿ ਰਹਾਈ ॥ ਮਹਲਿ ਬੁਲਾਈ ਠਾਕ ਨ ਪਾਈ ॥ ਸਬਦਿ ਸਵਾਰੀ ਸਾਚਿ ਪਿਆਰੀ ॥ ਸਾਈ ਸਹਾਗਣਿ ਠਾਕੁਰਿ ਧਾਰੀ ॥੨੯॥

Par gẖar jāṯī ṯẖāk rahā▫ī.  Mahal bulā▫ī ṯẖāk na pā▫ī.  Sabaḏ savārī sācẖ pi▫ārī.  Sā▫ī sohagaṇ ṯẖākur ḏẖārī. ||29||

 

The soil-wife who obeys the Master, is (rahaaee) kept (tthaak-i) restrained from (jaati) going to (par) another’s (ghar-i) homes, i.e. from wavering and looking elsewhere. S/he is (bulaaee) called (mahal-i) to the palace/Almighty and (paaee) faces no (tthaak) hindrance for entry.

She has been (svaaree) transformed (sabad-i = with word) by obedience to Divine commands and become (piaaree) beloved (saach-i) of the Eternal. (Saaee) such a (suhaagan-i) fortunate soul-woman is (dhaaree) made soul-wife, i.e. accepted for union by the Almighty. 29

 

The letter Ddaddaa.

 

ਡੋਲਤ ਡੋਲਤ ਹੇ ਸਖੀ ਫਾਟੇ ਚੀਰ ਸੀਗਾਰ ॥ ਡਾਹਪਣਿ ਤਨਿ ਸੁਖੁ ਨਹੀ ਬਿਨੁ ਡਰ ਬਿਣਠੀ ਡਾਰ ॥

Dolaṯ dolaṯ he sakẖī fāte cẖīr sīgār.  Dāhpaṇ ṯan sukẖ nahī bin dar biṇaṯẖī dār.

 

A soul-woman says: (Hey) o (sakhi) girlfriends – other souls – I wished to be acceptable by the Almighty-husband, but instead of obeying, I tried to please IT with adornments; (ddolat ddolat = wavering) going around all over, my (cheer/cheerrey) clothes and (seegaar) adornments (phaattey = torn) got worn out but I could not please the Master, i.e. all methods like worship of gods/goddesses and rituals proved unavailing.

There is no (sukh-u) comfort/peace (tan-i = body) for one who does not obey the Almighty, and s/he remains (ddaahpan-i) in state of burning, i.e. in the company of fire of the four types – Hans = violence, Hett = envy/jealousy, Lobh = greed/craving and Kop = anger/intolerance; (ddaar) multitudes (bintthee) are getting destroyed (bin-u) without (ddar = fear) obedience to the Almighty.

 

ਡਰਪਿ ਮੁਈ ਘਰਿ ਆਪਣੈ ਡੀਠੀ ਕੰਤਿ ਸੁਜਾਣਿ ॥ ਡਰੁ ਰਾਖਿਆ ਗੁਰਿ ਆਪਣੈ ਨਿਰਭਉ ਨਾਮੁ ਵਖਾਣਿ ॥

Darap mu▫ī gẖar āpṇai dīṯẖī kanṯ sujāṇ.  Dar rākẖi▫ā gur āpṇai nirbẖa▫o nām vakẖāṇ.

 

Finally, I (ddarap-i muee) feared and died, i.e. gave up ego and submitted to Divine commands in my (aapnai) own (ghar-i = home) mind and the (sujaan-i) all-knowing (kant-i = spouse) Almighty-husband (ddeetthaa) noticed me.

(Ddar-u) obedience to Divine commands was (raakhiaa) put in the mind by (aapnai = own) my (gur-i) guru by (vakhaan-i = speaking) making me aware of (naam-u) virtues and commands of (nirbhau = fearless) the Almighty, above whom there is none.

 

ਡੂਗਰਿ ਵਾਸੁ ਤਿਖਾ ਘਣੀ ਜਬ ਦੇਖਾ ਨਹੀ ਦੂਰਿ ॥ ਤਿਖਾ ਨਿਵਾਰੀ ਸਬਦੁ ਮੰਨਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਭਰਪੂਰਿ ॥

Dūgar vās ṯikẖā gẖaṇī jab ḏekẖā nahī ḏūr.  Ŧikẖā nivārī sabaḏ man amriṯ pī▫ā bẖarpūr.

 

I thought the Almighty was far, up (ddoogar-i) on a mountain, and I had (ghanee = plenty) great (tikhaa = thirst) yearning for it; (ja) when with the guru’s guidance, I (deykhaa) saw within I found IT is (nahi) not (door-i) far.

I (peeaa) drank (amrit-u) the life-giving nectar (bharpoor-i) to the fill, i.e. now fully live by Naam or Divine virtues and commands, and my (tikhaa) thirst has (nivaar-i) gone, i.e. my yearning has been satisfied – I experience the Almighty-husband with me.

 

ਦੇਹਿ ਦੇਹਿ ਆਖੈ ਸਭੁ ਕੋਈ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥ ਗੁਰੂ ਦੁਆਰੈ ਦੇਵਸੀ ਤਿਖਾ ਨਿਵਾਰੈ ਸੋਇ ॥੩੦॥

Ḏėh ḏėh ākẖai sabẖ ko▫ī jai bẖāvai ṯai ḏe▫e.  Gurū ḏu▫ārai ḏevsī ṯikẖā nivārai so▫e. ||30||

 

(Sabh-u koee) everyone (aakhai) keeps asking the Almighty (deyh-i deyh-i) to give awareness of Naam, but one (jai) who (bhaavai) is approved, IT (dey-i) gives Naam to (tai) that person.

IT (deysi = gives) imparts awareness of Naam (duaarai = through) by causing to find the guru and follow his the teachings; (soey = that) the guru alone (nivaarai = dispels) ends (tikhaa = thirst) the yearning, i.e. enables to find the Almighty. 30.

 

The letter Ddhadhaa.

 

ਢੰਢੋਲਤ ਢੂਢਤ ਹਉ ਫਿਰੀ ਢਹਿ ਢਹਿ ਪਵਨਿ ਕਰਾਰਿ ॥ ਭਾਰੇ ਢਹਤੇ ਢਹਿ ਪਏ ਹਉਲੇ ਨਿਕਸੇ ਪਾਰਿ ॥

Dẖandẖolaṯ dẖūdẖaṯ ha▫o firī dẖėh dẖėh pavan karār.  Bẖāre dẖahṯe dẖėh pa▫e ha▫ule nikse pār.

 

(Hau) I (phiri = wandered) went all over (ddhanddholat) searching and (ddhooddhat) searching – looking if there is anyone who has not succumbed to temptations in the w0rld; and found that most people (ddhah-i ddhah-i pavan-i = falling down) succumb (karaar-i) greatly.

(Bhaarey) the heavy ones – the powerful people who thought they could do anything and felt no need for Naam are (ddhahtey = falling) subject to being weighed down by vices and (ddhah paey = fell down) succumb; (hauley) the light ones who are humble and live by Naam (niksey = come out) resist vices (paar-i = across) on the other bank, i.e. overcome vices.

 

ਅਮਰ ਅਜਾਚੀ ਹਰਿ ਮਿਲੇ ਤਿਨ ਕੈ ਹਉ ਬਲਿ ਜਾਉ ॥ ਤਿਨ ਕੀ ਧੂੜਿ ਅਘੁਲੀਐ ਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਉ ॥

Amar ajācẖī har mile ṯin kai ha▫o bal jā▫o.  Ŧin kī ḏẖūṛ agẖulī▫ai sangaṯ mel milā▫o.

 

Those who (miley = meet) find (amar) the eternal and (ajaachi = beyond assessment) ineffable (har-i) Almighty; (hau) I (bal-i jaau = am sacrifice) adore (kai = to, tin = them) them.

We can (aghuleeai) be freed of vices (dhoorr-i) with the dust (tin ki) of their feet, i.e. by following their example; please (meyl-i = meet) lead me to their (sangat-i) company and (milaau) unite me with You, O Almighty.

 

ਮਨੁ ਦੀਆ ਗੁਰਿ ਆਪਣੈ ਪਾਇਆ ਨਿਰਮਲ ਨਾਉ ॥ ਜਿਨਿ ਨਾਮੁ ਦੀਆ ਤਿਸੁ ਸੇਵਸਾ ਤਿਸੁ ਬਲਿਹਾਰੈ ਜਾਉ ॥

Man ḏī▫ā gur āpṇai pā▫i▫ā nirmal nā▫o.  Jin nām ḏī▫ā ṯis sevsā ṯis balihārai jā▫o.

 

I have (deeaa) given/dedicated my (man-u) mind to (gur-i) to the guru and (paaiaa) obtained awareness of (nirmal) the pristine (naau/naam) virtues of the Master.

The guru, (jin-i) who (deeaa = gives) imparts Naam, I (seyvsa = shall serve) shall ever obey him; I (balihaarai jaau = am sacrifice) adore (tis-u = that) my guru.

 

Page 934

ਜੋ ਉਸਾਰੇ ਸੋ ਢਾਹਸੀ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਤਿਸੁ ਸੰਮ੍ਹ੍ਹਲਾ ਤਾ ਤਨਿ ਦੂਖੁ ਨ ਹੋਇ ॥੩੧॥

Jo usāre so dẖāhsī ṯis bin avar na ko▫e.  Gur parsādī ṯis sammĥlā ṯā ṯan ḏūkẖ na ho▫e. ||31||

 

The Creator (jo) who (usaarey = builds) creates (so) that also (ddhaasi) demolishes; there is (na koey) none (avar-u) other (bin-u) except (tis-u = that) IT.

When we (sa’mmhlaa = take care) keep IT’s virtues and commands in mind, (ta) then (dookh-u) grief (na hoey) does not come (tan-i = to the body) us. 31.

 

The letter NaaNaa.

 

ਣਾ ਕੋ ਮੇਰਾ ਕਿਸੁ ਗਹੀ ਣਾ ਕੋ ਹੋਆ ਨ ਹੋਗੁ ॥ ਆਵਣਿ ਜਾਣਿ ਵਿਗੁਚੀਐ ਦੁਬਿਧਾ ਵਿਆਪੈ ਰੋਗੁ ॥

Ņā ko merā kis gahī ṇā ko ho▫ā na hog.  Āvaṇ jāṇ vigucẖī▫ai ḏubiḏẖā vi▫āpai rog.

 

There is (Na ko) none who is (meyra) mine forever; (kis) whose hand do I (gahee) hold; there (hoaa) was (na ko) none – who accompanied from last birth or (hog) shall accompany to the hereafter. When we rely on others than God, (rog-u) the ailment of (dubidha) duality (viaapai) affects us and we (vigucheeaai = spoilt) face the ignominy of (aavan-i = coming) births and (jaan-i) deaths.

 

ਣਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਕਲਰ ਕੰਧ ਗਿਰੰਤਿ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਉ ਛੂਟੀਐ ਜਾਇ ਰਸਾਤਲਿ ਅੰਤਿ ॥

Ņām vihūṇe āḏmī kalar kanḏẖ giranṯ.  viṇ nāvai ki▫o cẖẖūtī▫ai jā▫e rasāṯal anṯ.

 

Like (kandh) a wall built with (kalar) potassium nitrate – that cannot hold and – the wall (girant-i) falls; similarly (aadmi = men) human beings (vihooney) bereft of practice of (Naam) Divine virtues and commands, are unsteady and fall prey to temptations.

We (Kiau = how?) cannot (chhutteeai) be free of vices (vin-u) without awareness (naavai) of Naam and (ant-i) end up (jaaey) going into (rasaatal-i = hell) cycles of births and deaths.

 

ਗਣਤ ਗਣਾਵੈ ਅਖਰੀ ਅਗਣਤੁ ਸਾਚਾ ਸੋਇ ॥ ਅਗਿਆਨੀ ਮਤਿਹੀਣੁ ਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥

Gaṇaṯ gaṇāvai akẖrī agṇaṯ sācẖā so▫e.  Agi▫ānī maṯihīṇ hai gur bin gi▫ān na ho▫e.

 

(Soey = that) the One (saachaa) Eternal is (aganat-u = not countable) beyond measure but the human being (ganaavai = counts) makes assessment (ganat = numbers) of IT’s virtues and powers.

Being (matiheen) bereft of counsel – of the guru – such a person is (agiaani) ignorant as (giaan-u) awareness of virtues and commands of the Almighty is not (hoey) acquired (bin-u) except through (gur) the guru.

 

ਤੂਟੀ ਤੰਤੁ ਰਬਾਬ ਕੀ ਵਾਜੈ ਨਹੀ ਵਿਜੋਗਿ ॥ ਵਿਛੁੜਿਆ ਮੇਲੈ ਪ੍ਰਭੂ ਨਾਨਕ ਕਰਿ ਸੰਜੋਗ ॥੩੨॥

Ŧūtī ṯanṯ rabāb kī vājai nahī vijog.  vicẖẖuṛi▫ā melai parabẖū Nānak kar sanjog. ||32||

 

When (tant-u) a string of (rabaab = rebeck) a stringed musical instrument (tootti) is broken, it does not (vaajai) play (vijog-i = separated) in its absence, similarly one who forgets Naam can never connect unite with IT.

(Prabhoo) The Almighty (meylai) unites with IT-self, those (vichhurriaa) separated (kar-i) making creating (sanjog) the auspicious opportunity for union – through motivation to live by Naam, says Nanak. 32.

 

SGGS pp 929-932, Raamkali M: 1 Dakhni, Oankaar, Paurris 1-17.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਦਖਣੀ ਓਅੰਕਾਰੁ                                                           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 1 ḏakẖ▫ṇī o▫ankār  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition named Oankaar of the first Guru in Raagini Raamkali Dakhni.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In one of his journeys Guru Nanak went to a Shiva temple called Omkaaresvar. Shiva is a member of the Hindu trinity along-with Brahma and Vishnu. The temple is located on an island in river Narmada and has a Shivling on it. There was a school there in which the teacher wrote Om Namah, meaning obeisance to Oankaar on the wooden writing tablets of the students. He told them the word referred to Shiva. Guru Nanak told the teacher that it is not the Shiva but the Almighty who is all-pervasive and should be worshipped. This composition called Oankaar is a record of what the Guru told the teacher. It is in the form of interpretation of the letters of the alphabet and is like Guru Nanak’s composition Patti Likhi in Raag Aasa. The word Patti also occurs at the end of this composition. However, the sequence of letters does not conform to that in Patti which is commonly used.

 

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

O▫ankār barahmā uṯpaṯ.  O▫ankār kī▫ā jin cẖiṯ.  O▫ankār sail jug bẖa▫e.  O▫ankār beḏ nirma▫e.

 

(Oankaar-i) the all-pervasive Almighty (utpat-i) created Brahma – who in Hindu belief is the creator; (jin-i = who) Brahma (keeaa) keeps Oankaar (chit-i) in mind, i.e. acts by directions of the Almighty.

(Sail = rocks) physical existence and (jug = ages) time (bhaey) were created by Oankaar. (Beyd) the Vedas were (nirmaey) created (oankaar-i) by Oankaar.

 

Page 930

 

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥ ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O▫ankār sabaḏ uḏẖre.  O▫ankār gurmukẖ ṯare.  Onam akẖar suṇhu bīcẖār.  Onam akẖar ṯaribẖavaṇ sār. ||1||

 

The creatures (udhrey) are emancipated with obedience (sabad-i = with the word) by obedience to commands, (oankaar-i) of Oankaar.

(Gurmukh-i) those who follow the guru to obey Oankaar (tarey = swim) get across the world-ocean (oankaar-i) to Oankaar – the all-pervasive Creator.

O teacher, you write (akhar) the word Onam – short for Om Namo – and tell the students that it means obeisance to Shiva; (Sunhu) listen to this (beechaar-u) thought/understanding of (akhar-u) the word Onam.

(Akhar-u) the word Onam stands for the Almighty who is (saar-u) the essence or Creator/Sustainor of (tribhavan = three regions – jal = water, thal = land, maheeal – between the sky and earth – space) the whole world. 1.

 

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ pāde ki▫ā likẖahu janjālā.  Likẖ rām nām gurmukẖ gopālā. ||1|| rahā▫o.

 

(Sun-i) listen o (paadd-e) teacher, (kiaa) why do you (likhahu) write, i.e. teach things, (janjaalaa = entanglements) which cause to forget God?

(Likh-u) write/teach (naam) virtues and commands of (raam) the Almighty (gopaala) Sustainor of the world by practice of which, (gurmukh-i) with the guru’s guidance, one can get to the Almighty and not be reborn. 1.

(Rahaau) pause and reflect on this.

 

Note: From now on the guru takes letters of the alphabet and dilates on them one by one. It would be noticed that numerous words start with the concerned letter in each stanza.

 

The letter Sasaa.

ਸਸੈ ਸਭੁ ਜਗੁ ਸਹਜਿ ਉਪਾਇਆ ਤੀਨਿ ਭਵਨ ਇਕ ਜੋਤੀ ॥ ਗੁਰਮੁਖਿ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਵੈ ਚੁਣਿ ਲੈ ਮਾਣਕ ਮੋਤੀ ॥

Sasai sabẖ jag sahj upā▫i▫ā ṯīn bẖavan ik joṯī.  Gurmukẖ vasaṯ parāpaṯ hovai cẖuṇ lai māṇak moṯī.

 

(Sasai) from the letter Sasaa. (Sabh-u) the whole world was (upaaiaa) created (sahj-i = easily) by command of the Creator; that (ik = one) same (joti = light) Spirit is present (teen-i) in the three (bhavan) regions, i.e. the world – everywhere.

(Vast = substance) awareness about the Creator (hovai) is (prapat-i) obtained by (gurmukh-i) one who follows the guru’s teachings; she (chun lai) picks, i.e. becomes aware of, (maanak, moti = precious stones) the valuable virtues of the Creator.

 

ਸਮਝੈ ਸੂਝੈ ਪੜਿ ਪੜਿ ਬੂਝੈ ਅੰਤਿ ਨਿਰੰਤਰਿ ਸਾਚਾ ॥ ਗੁਰਮੁਖਿ ਦੇਖੈ ਸਾਚੁ ਸਮਾਲੇ ਬਿਨੁ ਸਾਚੇ ਜਗੁ ਕਾਚਾ ॥੨॥

Samjẖai sūjẖai paṛ paṛ būjẖai anṯ niranṯar sācẖā.  Gurmukẖ ḏekẖai sācẖ samāle bin sācẖe jag kācẖā. ||2||

 

One who follows the guru (samjhai) understands, (soojhai) gets awareness, (parr-i parr-i) keeps reading and (boojhai) comprehends; and (ant-i = at the end) finally realizes that (saacha) the Eternal is (nirantar-i) continuously present everywhere in the creation.

(Gurmukh-i) with guru’s guidance, s/he (deykhai) sees (saach-u) the Eternal present, and (samaaley = take care of) keeps in mind – IT’s Naam or virtues and commands; (jag-u = world) the creature is (kaachaa = not mature) un-accomplished (bin-u) without living by Naam (saachey) of the Eternal. 2.

 

The letter Dhadhaa.

 

ਧਧੈ ਧਰਮੁ ਧਰੇ ਧਰਮਾ ਪੁਰਿ ਗੁਣਕਾਰੀ ਮਨੁ ਧੀਰਾ ॥ ਧਧੈ ਧੂਲਿ ਪੜੈ ਮੁਖਿ ਮਸਤਕਿ ਕੰਚਨ ਭਏ ਮਨੂਰਾ ॥

Ḏẖaḏẖai ḏẖaram ḏẖare ḏẖarmā pur guṇkārī man ḏẖīrā.  Ḏẖaḏẖai ḏẖūl paṛai mukẖ masṯak kancẖan bẖa▫e manūrā.

 

(Dhadhai) by the letter Dhadhaa. One who follows the guru (dharey = places) bases his/her (dharam-u) faith in (dharma pur-i = abode of Dharam/rightyeousness) the Almighty (gunkaari) who bestows virtues and (man-u) the mind (dheera) attains peace.

One on whose (mukh-i) face and (mastak-i) on forehead (dhool-i/dhoor-i) dust of the feet of the Almighty (parrai = is put) applied, i.e. one who submits to commands of the Almighty; then even (manoora = the slag of iron/useless) a virtue-less person (bhaey) becomes (kanchan = gold) good, i.e. base minds get transformed by Naam.

 

ਧਨੁ ਧਰਣੀਧਰੁ ਆਪਿ ਅਜੋਨੀ ਤੋਲਿ ਬੋਲਿ ਸਚੁ ਪੂਰਾ ॥ ਕਰਤੇ ਕੀ ਮਿਤਿ ਕਰਤਾ ਜਾਣੈ ਕੈ ਜਾਣੈ ਗੁਰੁ ਸੂਰਾ ॥੩॥

Ḏẖan ḏẖarṇīḏẖar āp ajonī ṯol bol sacẖ pūrā.  Karṯe kī miṯ karṯā jāṇai kai jāṇai gur sūrā. ||3||

 

(Dhan-u) the blessed great (dhanneedahar-u = support of the earth) Creator is (aap-i) self-created, (ajoni) is unborn/without physical form; (sach-u) the Eternal is (poora) perfect (tol-i = weigh-ment/evaluation) in virtues and IT’s (bol-i = speech) commands are inviolable – and no one can take measure of IT.

Only (karta) the Creator (jaanai) knows (mit-i) the measure of (kartey) the Creator, (kai) or (jaanai) knows (gur-u) the guru (sooraa = warrior) who has driven out other ideas and recognized the Almighty within. 3.

 

ਙਿਆਨੁ ਗਵਾਇਆ ਦੂਜਾ ਭਾਇਆ ਗਰਬਿ ਗਲੇ ਬਿਖੁ ਖਾਇਆ ॥ ਗੁਰ ਰਸੁ ਗੀਤ ਬਾਦ ਨਹੀ ਭਾਵੈ ਸੁਣੀਐ ਗਹਿਰ ਗੰਭੀਰੁ ਗਵਾਇਆ ॥

Ńi▫ān gavā▫i▫ā ḏūjā bẖā▫i▫ā garab gale bikẖ kẖā▫i▫ā.  Gur ras gīṯ bāḏ nahī bẖāvai suṇī▫ai gahir gambẖīr gavā▫i▫ā.

 

When (nginaan-u/giaan) awareness of the Almighty within (gavaaiaa) is lost, then (dooja = second) other ideas (bhaaiaa = liked) come to mind; one (galey = rots) degenerates – with vices – (garab-i) in pride and (khaaiaa = eats) consumes (bikh-u) poison, i.e. falls prey to vices.

S/he considers (ras-u = taste) the joy of (gur) the great (geet) songs– praising Divine virtues as (baad) useless, does not (bhaavai) like (suneeai) listening to them and thus (gavaaviaa) loses (gahir gambheer-u) profound Almighty from the mind – and keeps transgressing.

 

ਗੁਰਿ ਸਚੁ ਕਹਿਆ ਅੰਮ੍ਰਿਤੁ ਲਹਿਆ ਮਨਿ ਤਨਿ ਸਾਚੁ ਸੁਖਾਇਆ ॥ ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ਆਪੇ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥੪॥

Gur sacẖ kahi▫ā amriṯ lahi▫ā man ṯan sācẖ sukẖā▫i▫ā.  Āpe gurmukẖ āpe ḏevai āpe amriṯ pī▫ā▫i▫ā. ||4||

 

(Gur-i) the guru (kahiaa) says (sach-u) the truth, i.e. teaches Naam or Divine virtues and commands; one who follows the guru, (lahiaa) acquires awareness of (amrit-u) the life-giving Naam, then (saach-u) the Eternal (sukhaaiaa) seems pleasant (man-i) to mind and (tan-i) body, i.e. one is happy to live by Naam.

The Almighty (aapey) IT-self (deyvai = gives) leads to the guru, causes to (gurmukh-i) follow the guru’s teachings and (aapey) IT-self (peeaaiaa = causes to drink) motivates to practice (amrit-u) the life-giving Naam – while keeping away from vices. 4.

 

The letter Eerree.

 

ਏਕੋ ਏਕੁ ਕਹੈ ਸਭੁ ਕੋਈ ਹਉਮੈ ਗਰਬੁ ਵਿਆਪੈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਪਛਾਣੈ ਇਉ ਘਰੁ ਮਹਲੁ ਸਿਞਾਪੈ ॥

Ėko ek kahai sabẖ ko▫ī ha▫umai garab vi▫āpai.  Anṯar bāhar ek pacẖẖāṇai i▫o gẖar mahal siñāpai

 

(Sabh-u koee) everyone (kahai) says there is (eyko eyk-u) only One God, – and should act by Naam, but (haumai) ego and (garab-u) vanity (viaapai) afflict them – and s/he does not emulate Divine virtues and obey Divine commands.

One should (pachhaanai) recognize (eyk-u) the one Almighty (antar-i) within and (baahar-i) outside; (iau) this is how (ghar-u = house, mahal-u = palace) abode the Almighty (sinjnaapai) is recognized, i.e. the Almighty is present everywhere.

 

ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥ ਏਕੰਕਾਰੁ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਨਾਨਕ ਏਕੁ ਸਮਾਈ ॥੫॥

Parabẖ neṛai har ḏūr na jāṇhu eko sarisat sabā▫ī.  Ėkankār avar nahī ḏūjā Nānak ek samā▫ī. ||5||

 

(Har-i) the Almighty (prabh-u) Master is (neyrrai) near/within/everywhere, do not (jaanhu) consider it (door-i) far somewhere; (eyko) the One Creator is present (sabaaee) in the whole (sristt-i) universe.

There is only (eykankaar-u) One all-pervasive Creator, there is (nahi) not (dooja = second, avar-u = other) not another; (eyk-u) the One (samaaee) pervades everywhere, says Nanak. 5.

 

ਇਸੁ ਕਰਤੇ ਕਉ ਕਿਉ ਗਹਿ ਰਾਖਉ ਅਫਰਿਓ ਤੁਲਿਓ ਨ ਜਾਈ ॥ ਮਾਇਆ ਕੇ ਦੇਵਾਨੇ ਪ੍ਰਾਣੀ ਝੂਠਿ ਠਗਉਰੀ ਪਾਈ ॥

Is karṯe ka▫o ki▫o gėh rākẖa▫o afri▫o ṯuli▫o na jā▫ī.  Mā▫i▫ā ke ḏevāne parāṇī jẖūṯẖ ṯẖag▫urī pā▫ī.

 

(Kiau) how do I (gah-i) get hold of and (raakhau) keep (is-u = this) the (kartey kau) Creator, who (aphario) cannot be held – is Infinite – and (tulio = weighed) beyond measure, i.e. I am unable to comprehend virtues of the Infinite.

In addition, the Creator IT-self has (paaee = put – in mouth) administered (tthagauree) the pill given by cheats to inebriate, i.e. created temptations, (maaiaa) in the world-play and causes (praani) the creatures to (deyvaaney = mad) lose their minds.

 

ਲਬਿ ਲੋਭਿ ਮੁਹਤਾਜਿ ਵਿਗੂਤੇ ਇਬ ਤਬ ਫਿਰਿ ਪਛੁਤਾਈ ॥ ਏਕੁ ਸਰੇਵੈ ਤਾ ਗਤਿ ਮਿਤਿ ਪਾਵੈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੬॥

Lab lobẖ muhṯāj vigūṯe ib ṯab fir pacẖẖuṯā▫ī.  Ėk sarevai ṯā gaṯ miṯ pāvai āvaṇ jāṇ rahā▫ī. ||6||

 

(Lab-i lobh-i) because of their greed, they ever (muhtaaj-i = dependent) ask others and (vigootey) face disgrace; they (pachhutaaee) repent (ib) now – in life because of the ignominy – and (tab =then) at the end of life when account of deeds is taken – and are not accepted for union with the Almighty.

On the other hand, if one (sareyvai) remembers (eyk-u) the One Almighty, (ta) then s/he (paavai) obtains (mit-i) measure of, i.e. knows how to attain, (gat-i) emancipation and (rahaaee = end) obviates (aavan-u = coming) births and (jaan-u = going) deaths. 6.

 

The letter Eerree.

 

ਏਕੁ ਅਚਾਰੁ ਰੰਗੁ ਇਕੁ ਰੂਪੁ ॥ ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਅਸਰੂਪੁ ॥ ਏਕੋ ਭਵਰੁ ਭਵੈ ਤਿਹੁ ਲੋਇ ॥ ਏਕੋ ਬੂਝੈ ਸੂਝੈ ਪਤਿ ਹੋਇ ॥

Ėk acẖār rang ik rūp.  Pa▫uṇ pāṇī agnī asrūp.  Ėko bẖavar bẖavai ṯihu lo▫e.  Ėko būjẖai sūjẖai paṯ ho▫e.

 

The Creator ever has (eyk-u) the same (aachaar-u = conduct) attributes, (rang-u) color and (ik-u) one (roop-u) form, i.e. is Eternal. (Paun) air (paani) water and (agni) fire are IT’s (asroop) embodiment – they do for what the Creator has made them.

(Eyko = one) the same (bhavar-u = bumblebee) Spirit (bhavai = wanders) is present in (tih-u) the three (loey) regions – the whole world. One who (boojhai) recognizes (eyko) the One Creator in the creation, s/he (soojhai) understands – and practices Naam or Divine virtues and commands, and (hoey) receives (pat-i) honor in life, and in Divine court on death – by acceptance for union with the Almighty.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਲੇ ਸਮਸਰਿ ਰਹੈ ॥ ਗੁਰਮੁਖਿ ਏਕੁ ਵਿਰਲਾ ਕੋ ਲਹੈ ॥ ਜਿਸ ਨੋ ਦੇਇ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਏ ॥ ਗੁਰੂ ਦੁਆਰੈ ਆਖਿ ਸੁਣਾਏ ॥੭॥

Gi▫ān ḏẖi▫ān le samsar rahai.  Gurmukẖ ek virlā ko lahai.  Jis no ḏe▫e kirpā ṯe sukẖ pā▫e.  Gurū ḏu▫ārai ākẖ suṇā▫e. ||7||

 

One who has understands Naam (ley) taking this (giaan-u = awareness) understanding and (dhiaan-u) paying attention to them, s/he (rahai) remains (samsar-i) the same, i.e. attains poise. But (ko) some (virla) rare person (gurmukh-i) who follows the guru (lahai = takes) gets awareness of, and practices, Naam.

One (no) to (jis) whom the Almighty (tey = with, kirpa = kindness) kindly (d-e-i) gives the awareness and enables practice of Naam, s/he  (paey) attains (sukh-u) peace; IT (aakh-i = says, sunaaey = causes to hear) imparts the awareness (duaarai) through the guru, i.e. one needs to find and follow the guru for peace in life and escaping rebirth after death. 7.

 

The letter Oorraa.

 

ਊਰਮ ਧੂਰਮ ਜੋਤਿ ਉਜਾਲਾ ॥ ਤੀਨਿ ਭਵਣ ਮਹਿ ਗੁਰ ਗੋਪਾਲਾ ॥ ਊਗਵਿਆ ਅਸਰੂਪੁ ਦਿਖਾਵੈ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੈ ਘਰਿ ਆਵੈ ॥

Ūram ḏẖūram joṯ ujālā.  Ŧīn bẖavaṇ mėh gur gopālā.  Ūgvi▫ā asrūp ḏikẖāvai.  Kar kirpā apunai gẖar āvai.

 

There Almighty’s (jot-i) Spirit is (ujaala = light/manifestation) present (Ooram = waves/sea) in water and in/on (dhooram = dust) land. (Gur) the great (gopaala = sustainer of the world) Almighty is present (teen-i) in the three (bhavan) regions – Jal = water, Thal = in/on land, Maheeal = between sky and land – space, i.e. everywhere.

When IT (oogviaa) manifests and (dikhaavai) shows IT’s (asroop-u) form, i.e. reveals within; then with IT’s (kar-i kirpa) kindness, one (aavai) comes to (apunai) own (ghar-i) home, i.e. concentrates within and stops looking elsewhere.

 

ਊਨਵਿ ਬਰਸੈ ਨੀਝਰ ਧਾਰਾ ॥ ਊਤਮ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥ ਇਸੁ ਏਕੇ ਕਾ ਜਾਣੈ ਭੇਉ ॥ ਆਪੇ ਕਰਤਾ ਆਪੇ ਦੇਉ ॥੮॥

Ūnav barsai nījẖar ḏẖārā.  Ūṯam sabaḏ savāraṇhārā.  Is eke kā jāṇai bẖe▫o.  Āpe karṯā āpe ḏe▫o. ||8||

 

When one looks within, the clouds (oonav-i) come down and (neejhar) continuous (barsai) rain falls, i.e. Divine messages are received within incessantly to guide in life to act upon; (ootam) the sublime (sabad-i) Divine word (savaaranhaara) transforms.

One who (jaanai) knows (bheyo/bheyd = mystery) Hukam/commands of (is-u = this) the (eykey) One Creator, s/he (aapey) him/her-self becomes like (karta) the Creator, the (deyo = god) object of worship/obedience. 8.

 

The letter Oorra continues.

 

ਉਗਵੈ ਸੂਰੁ ਅਸੁਰ ਸੰਘਾਰੈ ॥ ਊਚਉ ਦੇਖਿ ਸਬਦਿ ਬੀਚਾਰੈ ॥ ਊਪਰਿ ਆਦਿ ਅੰਤਿ ਤਿਹੁ ਲੋਇ ॥ ਆਪੇ ਕਰੈ ਕਥੈ ਸੁਣੈ ਸੋਇ ॥

Ugvai sūr asur sangẖārai.  Ūcẖa▫o ḏekẖ sabaḏ bīcẖārai.  Ūpar āḏ anṯ ṯihu lo▫e.  Āpe karai kathai suṇai so▫e.

 

When (soor-u) the sun (ugvai) rises, i.e. when the mind is enlightened, it (sanghaarai = kills) drives out (asur = demons) vices from the mind; one (deykh-i = sees) obtains vision of (oochau = high) the Supreme Master (beechaarai) reflecting (sabad-i = Word) on guru’s teachings.

The One who is (oopar-i) above has been (aad-i) present from beginning, and shall be to (ant-i) end in (tihu = three, loey = regions) world; (soey = that) the Master (aapey) IT-self (karai) does, (kathai) speaks and (sunai) listens – being in the creatures. 8.

 

Page 931

 

ਓਹੁ ਬਿਧਾਤਾ ਮਨੁ ਤਨੁ ਦੇਇ ॥ ਓਹੁ ਬਿਧਾਤਾ ਮਨਿ ਮੁਖਿ ਸੋਇ ॥ ਪ੍ਰਭੁ ਜਗਜੀਵਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਹੋਇ ॥੯॥

Oh biḏẖāṯā man ṯan ḏe▫e.  Oh biḏẖāṯā man mukẖ so▫e.  Parabẖ jagjīvan avar na ko▫e.  Nānak nām raṯe paṯ ho▫e. ||9||

 

(Ohu = that) the Master, (bidhaata) the Creator, (dey-i) gives one (man-u) the mind – to think – and (tan-u) body – to observe and act; we should keep (soey = that) the Creator (man-i) in mind and (mukh-i = in mouth) praise IT’s virtues and emulate them.

(Prabh-u) the Almighty is (jagjeevan-u = life of the world) the source of life, (na koey) none other; it is (ratey = dyed, naam-i = with Naam) by emulating IT’s virtues that (pat-i) honor (hoey) is received – in life and in Divine court, says Nanak. 9.

 

The letter Raaraa.

 

ਰਾਜਨ ਰਾਮ ਰਵੈ ਹਿਤਕਾਰਿ ॥ ਰਣ ਮਹਿ ਲੂਝੈ ਮਨੂਆ ਮਾਰਿ ॥ ਰਾਤਿ ਦਿਨੰਤਿ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ॥ ਤੀਨਿ ਭਵਨ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥

Rājan rām ravai hiṯkār.  Raṇ mėh lūjẖai manū▫ā mār.  Rāṯ ḏinanṯ rahai rang rāṯā.  Ŧīn bẖavan jug cẖāre jāṯā.

 

One who (hitkaar-i = with love) lovingly (ravai = utters) remembers and obeys (raajan = king) the Sovereign (raam) Almighty; s/he (maar-i = kills, manooaa = mind) gives up acting by self-will and (loojhai) fights (mah-i) in (ran) the battlefield of life, i.e. fights and overcomes vices.

S/he (rahai) remains (raata = dyed, rang-i = in colour) imbued with love of the Almighty (raat-i) night and (dinant-i) day. S/he (jaata =knows) recognizes the Almighty (teen-i = in three, bhavan = regions) everywhere (jug = ages, chaarey = all four) all the time.

 

ਜਿਨਿ ਜਾਤਾ ਸੋ ਤਿਸ ਹੀ ਜੇਹਾ ॥ ਅਤਿ ਨਿਰਮਾਇਲੁ ਸੀਝਸਿ ਦੇਹਾ ॥ ਰਹਸੀ ਰਾਮੁ ਰਿਦੈ ਇਕ ਭਾਇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਾਚਿ ਲਿਵ ਲਾਇ ॥੧੦॥

Jin jāṯā so ṯis hī jehā.  Aṯ nirmā▫il sījẖas ḏehā.  Rahsī rām riḏai ik bẖā▫e.  Anṯar sabaḏ sācẖ liv lā▫e. ||10||

 

One (jin-i) who (jaata) recognizes the Almighty everywhere, i.e. becomes aware of and practices Divine virtues and commands, (so) that person becomes (jeyha) like (tis hi = that) the Creator IT-self. S/he is (nirmaa-ilu = without dirt) free of vices – so becomes acceptable for union with the Almighty and thus – (seejhas-i = succeeds) makes success of (deyha = body) human birth.

S/he keeps (raam) the Almighty, (rahasi = in bliss) the embodiment of bliss (ridai) in mind (ik = one, bhaaey = love) with undivided love; and (antar-i) in the mind (laaey) focuses (liv) attention on (sabad-u) words/commands of (saach-i) the Eternal. 10.

 

The letter Raara continues.

 

ਰੋਸੁ ਨ ਕੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਰਹਣੁ ਨਹੀ ਸੰਸਾਰੇ ॥ ਰਾਜੇ ਰਾਇ ਰੰਕ ਨਹੀ ਰਹਣਾ ਆਇ ਜਾਇ ਜੁਗ ਚਾਰੇ ॥

Ros na kījai amriṯ pījai rahaṇ nahī sansāre.  Rāje rā▫e rank nahī rahṇā ā▫e jā▫e jug cẖāre.

 

Do not (keejai = do/show, ros-u = anger) turn away from God, (peejai) drink (amrit-u) the life giving elixir, i.e. live by Divine virtues and commands, because no one (rahan-u) stays (sansaarai) in the world forever and everyone has to go to God and be answerable for deeds.

Be one (raajey) a king or (rank) a pauper, no one (rahna) is to stay here permanently; one who (aaey) comes s/he (jaaey) goes; this law is (jug = ages, chaarey = all four) forever.

 

ਰਹਣ ਕਹਣ ਤੇ ਰਹੈ ਨ ਕੋਈ ਕਿਸੁ ਪਹਿ ਕਰਉ ਬਿਨੰਤੀ ॥ ਏਕੁ ਸਬਦੁ ਰਾਮ ਨਾਮ ਨਿਰੋਧਰੁ ਗੁਰੁ ਦੇਵੈ ਪਤਿ ਮਤੀ ॥੧੧॥

Rahaṇ kahaṇ ṯe rahai na ko▫ī kis pėh kara▫o binanṯī.  Ėk sabaḏ rām nām niroḏẖar gur ḏevai paṯ maṯī. ||11||

 

(Na koee) no one (rahai) is to stay here permanently; so (pah-i) to (kis-u) whom can I go to (kahan) speak and (karau) make (beynanti) request for ever (rahan) staying here?

All have to go, so the human should aim at union with the Almighty; for this (Sabad-u = word) teachings of guru to live by (naam) virtues and commands of (raam) the Almighty are (nirodhar-u = un-stoppable) unfailing; the guru (deyvai) gives (mati = counsel) guidance by which one can receive (pat-i) honor in this world and at the Divine court. 11.

 

The letter Lalaa.

 

ਲਾਜ ਮਰੰਤੀ ਮਰਿ ਗਈ ਘੂਘਟੁ ਖੋਲਿ ਚਲੀ ॥ ਸਾਸੁ ਦਿਵਾਨੀ ਬਾਵਰੀ ਸਿਰ ਤੇ ਸੰਕ ਟਲੀ ॥

Lāj maranṯī mar ga▫ī gẖūgẖat kẖol cẖalī.  Sās ḏivānī bāvrī sir ṯe sank talī.

 

The woman who (maranti) was dying with (laaj) shame, i.e. was ashamed, – i.e. the tendency to commit transgressions and hide them – (mar-i gaee) has died, i.e. my base thoughts and deeds have left, and now I (chali) walk around (khol-i = opening, ghooghatt = veil) openly.

(Sank) fear of (baavri, divaani) the crazy (saas-u) mother-in-law has (ttali = withheld gone (tey) from (sir) over my head, i.e. temptations in the world-play have no effect on me any more – this has happened by practice of Divine virtues and commands.

 

ਪ੍ਰੇਮਿ ਬੁਲਾਈ ਰਲੀ ਸਿਉ ਮਨ ਮਹਿ ਸਬਦੁ ਅਨੰਦੁ ॥ ਲਾਲਿ ਰਤੀ ਲਾਲੀ ਭਈ ਗੁਰਮੁਖਿ ਭਈ ਨਿਚਿੰਦੁ ॥੧੨॥

Parem bulā▫ī ralī si▫o man mėh sabaḏ anand.  Lāl raṯī lālī bẖa▫ī gurmukẖ bẖa▫ī nicẖinḏ. ||12||

 

With (sabad-u = Divine Word) Divine commands (mah-i) in my mind, the Almighty-husband (bulaaee) talks to me (siau) with (ralee) affection and I feel (anand-u) joyful.

(Rati) imbued with love I have (bhaee) become (laali = maidservant) beloved soul-wife of the Almighty-husband (gurmukh-i) with the guru’s guidance and (bhaee) become (nichind-u) free of anxiety – of uniting with IT. 12.

 

Letter Lalaa continues.

 

ਲਾਹਾ ਨਾਮੁ ਰਤਨੁ ਜਪਿ ਸਾਰੁ ॥ ਲਬੁ ਲੋਭੁ ਬੁਰਾ ਅਹੰਕਾਰੁ ॥ ਲਾੜੀ ਚਾੜੀ ਲਾਇਤਬਾਰੁ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਮੁਗਧੁ ਗਵਾਰੁ ॥

Lāhā nām raṯan jap sār.  Lab lobẖ burā ahaʼnkār.  Lāṛī cẖāṛī lā▫iṯbār.  Manmukẖ anḏẖā mugaḏẖ gavār.

 

(Laaha = profit) the benefit of (jap-i) remembrance and practice of (ratan-u = jewel) the valuable (naam-u) virtues and commands of the Almighty is (saar-u) sublime. (Lab, lobh) greed/craving and (ahankaar-u) pride are (buraa) bad.

(Laarri chaarri) instigating against someone and (laaitbaar-u) backbiting; these are indulged by (manmukh-u) a self-willed person – who does not follow the guru – (andha = blind) blinded by attachments to the world-play; s/he is (gavaar-u) ignorant and (mugadh-u) foolish.

 

ਲਾਹੇ ਕਾਰਣਿ ਆਇਆ ਜਗਿ ॥ ਹੋਇ ਮਜੂਰੁ ਗਇਆ ਠਗਾਇ ਠਗਿ ॥ ਲਾਹਾ ਨਾਮੁ ਪੂੰਜੀ ਵੇਸਾਹੁ ॥ ਨਾਨਕ ਸਚੀ ਪਤਿ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥੧੩॥

Lāhe kāraṇ ā▫i▫ā jag.  Ho▫e majūr ga▫i▫ā ṯẖagā▫e ṯẖag.  Lāhā nām pūnjī vesāhu.  Nānak sacẖī paṯ sacẖā pāṯisāhu. ||13||

 

The human being (aaiaa) comes (jag-i) to the world (kaaran-i = for the sake of) to (laahey = profit) benefit from the opportunity in human birth to unite with the Creator. But (tthagaaey) being cheated (tthag-i) by the cheat, i.e. succumbing to temptations – to amass wealth/enjoy pleasures -, (hoey = becomes) acts like (majoor-u) a labourer – getting a bit of gain, but losing the opportunity.

One who has (veysaah-u) faith in the Almighty as (poonji) capital for the business of life, s/he obtains (laahaa) profit, i.e. adds to the credit in account of deeds for having lived by Naam or Divine virtues. S/he receives (sachi) the true (pat-i) honour from (sachaa) the Eternal (paatisaahu = emperor) Sovereign, i.e. is accepted for union with the Creator, –  and not reborn – says Nanak. 13.

 

 

The letter Airraa

 

ਆਇ ਵਿਗੂਤਾ ਜਗੁ ਜਮ ਪੰਥੁ ॥ ਆਈ ਨ ਮੇਟਣ ਕੋ ਸਮਰਥੁ ॥

Ā▫e vigūṯā jag jam panth.  Ā▫ī na metaṇ ko samrath.

 

(Vigootaa = spoilt) misled by temptations (aaee = by aaee/maaiaa) world-play, (jag-u = world) the human being – commits transgressions and – walks on (panth-u) path to (jam) the agent of Divine justice.

No one is (samrath-u) capable of (meyttan = erasing) overcoming the influence for (aaee) temptations.

 

ਆਥਿ ਸੈਲ ਨੀਚ ਘਰਿ ਹੋਇ ॥ ਆਥਿ ਦੇਖਿ ਨਿਵੈ ਜਿਸੁ ਦੋਇ ॥ ਆਥਿ ਹੋਇ ਤਾ ਮੁਗਧੁ ਸਿਆਨਾ ॥ ਭਗਤਿ ਬਿਹੂਨਾ ਜਗੁ ਬਉਰਾਨਾ ॥

Āth sail nīcẖ gẖar ho▫e.  Āth ḏekẖ nivai jis ḏo▫e.  Āth ho▫e ṯā mugaḏẖ si▫ānā.  Bẖagaṯ bihūnā jag ba▫urānā.

 

If (sail/shailee = mode/style) presence (aath-i) of wealth (hoey) be (ghar-i) in the house (neech-i = of lowly) one considered low in society; (deykh-i) seeing (jis-u = which) that (aath-i) wealth (doey) both – high and low – (nivai) bow/show respect to him/her.

If one (hoey) has (aath-i) wealth, (ta) then (mugadh-u) a fool is treated as (siaana) wise. Being (bihoona) bereft (bahagt-i) of devotion (jag-u) the world has (bauraana) gone crazy – lost the mind – for doing the above.

 

ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੋ ਸੋਇ ॥ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਤਿਸੁ ਪਰਗਟੁ ਹੋਇ ॥੧੪॥

Sabẖ mėh varṯai eko so▫e.  Jis no kirpā kare ṯis pargat ho▫e. ||14||

 

(Soey) the same Almighty (vartai) is present (mah-i) in (sabh) everyone; IT (pargatt-u hoey = manifests) reveals to (tis-u) that person (no) to (jis) whom IT (kirpa karey) is kind – and that is the real wealth that accompanies even to the hereafter. 14.

 

The letter Jajaa.

 

ਜੁਗਿ ਜੁਗਿ ਥਾਪਿ ਸਦਾ ਨਿਰਵੈਰੁ ॥ ਜਨਮਿ ਮਰਣਿ ਨਹੀ ਧੰਧਾ ਧੈਰੁ ॥ ਜੋ ਦੀਸੈ ਸੋ ਆਪੇ ਆਪਿ ॥ ਆਪਿ ਉਪਾਇ ਆਪੇ ਘਟ ਥਾਪਿ ॥

Jug jug thāp saḏā nirvair.  Janam maraṇ nahī ḏẖanḏẖā ḏẖair.  Jo ḏīsai so āpe āp.  Āp upā▫e āpe gẖat thāp.

 

Almighty (tthaap-i = installs) creates (jug-i jug-i) in all ages and is (sadaa) ever (nirvair-u) without enmity, i.e. sustains all creation with compassion.

IT is not subject (janam-i) to birth and (maran-i) death, does not gets involved in (dhandhaa) worldly affairs, and remains (dhair-u = patient) in one steady state – untouched by the world-play.

(Jo) whatever (deesai) is seen, i.e. all existence, is (aapey = self) the Creator (aap-i) IT-self, i.e. IT is present in everything/one.

IT (upaaey) created (aap-i) IT-self and then (thaap-i) made (ghatt = bodies) physical existence.

 

ਆਪਿ ਅਗੋਚਰੁ ਧੰਧੈ ਲੋਈ ॥ ਜੋਗ ਜੁਗਤਿ ਜਗਜੀਵਨੁ ਸੋਈ ॥ ਕਰਿ ਆਚਾਰੁ ਸਚੁ ਸੁਖੁ ਹੋਈ ॥ ਨਾਮ ਵਿਹੂਣਾ ਮੁਕਤਿ ਕਿਵ ਹੋਈ ॥੧੫॥

Āp agocẖar ḏẖanḏẖai lo▫ī.  Jog jugaṯ jagjīvan so▫ī.  Kar ācẖār sacẖ sukẖ ho▫ī.  Nām vihūṇā mukaṯ kiv ho▫ī. ||15||

 

 (Aap-i = self) the Almighty is (agochar-u = not perceived by the senses) formless and untouched by the world-play, while (loee) the people are engaged in (dhandhai) worldly pursuits. Living by virtues and commands of (soee) that (jagjeevan-u = life of the world) Creator is (jugat-i) the method for (jog) union with IT.

(Kar-i = do) practice (aachaar-u) good conduct – live by Divine virtues and commands – (hoee = happen) to achieve (sach-u = true) lasting (sukh-u) peace.

A person (vihoona) devoid of living by (naam) Divine virtues and commands (kiv = how?) cannot (hoee) be (mukat-i) emancipated– from births and deaths. 15.

The letter Vavaa.

 

ਵਿਣੁ ਨਾਵੈ ਵੇਰੋਧੁ ਸਰੀਰ ॥ ਕਿਉ ਨ ਮਿਲਹਿ ਕਾਟਹਿ ਮਨ ਪੀਰ ॥ ਵਾਟ ਵਟਾਊ ਆਵੈ ਜਾਇ ॥ ਕਿਆ ਲੇ ਆਇਆ ਕਿਆ ਪਲੈ ਪਾਇ ॥

viṇ nāvai veroḏẖ sarīr.  Ki▫o na milėh kātėh man pīr.  vāt vatā▫ū āvai jā▫e.  Ki▫ā le ā▫i▫ā ki▫ā palai pā▫e.

 

One cannot (veyrodh-u) stop (sareer) the body/self from vices (vin-u) without awareness of (naavai) of Naam. Why don’t you (milah-i) find – the guru who can – (kaattah-i = cut) remove (peer) pain of (man) the mind – of being subjected to temptations/vices?

(Vattaaoo) travellers (aavai) come and (jaaey) go, i.e. we can see people being born and dying. They (ley) bring (kiaa = what?) nothing and (paaey = puts, palai = in lap) take nothing with them on death.

 

ਵਿਣੁ ਨਾਵੈ ਤੋਟਾ ਸਭ ਥਾਇ ॥ ਲਾਹਾ ਮਿਲੈ ਜਾ ਦੇਇ ਬੁਝਾਇ ॥ ਵਣਜੁ ਵਾਪਾਰੁ ਵਣਜੈ ਵਾਪਾਰੀ ॥ ਵਿਣੁ ਨਾਵੈ ਕੈਸੀ ਪਤਿ ਸਾਰੀ ॥੧੬॥

viṇ nāvai ṯotā sabẖ thā▫e.  Lāhā milai jā ḏe▫e bujẖā▫e.  vaṇaj vāpār vaṇjai vāpārī.  viṇ nāvai kaisī paṯ sārī. ||16||

 

There is (tottaa) loss (sabh = all, thaaey = places) in everything, i.e. one falls prey to vices, (vin-u = wiyhout) by not being conscious of living (naavai) by Naam – and the account of deeds is debited. (Laahaa) gain (milai) is obtained, i.e. one adds to credit in account of deeds – (ja) if the Almighty (dey-i bujhaaey) gives understanding – of Naam.

(Vaapaari) a businessperson (vanjai) deals in (vanaj, vaapaar = business) merchandise, i.e. everyone lives life as s/he thinks fit. (Saari) the sublime (pat-i) honour – of union with the Almighty (kaisi = how?) cannot be attained (vin-u) without living (naavai) by Naam. 16.

 

The letter Gagaa.

 

ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥ ਗੁਣ ਮਹਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਗੁਣਦਾਤਾ ਵਿਰਲਾ ਸੰਸਾਰਿ ॥ ਸਾਚੀ ਕਰਣੀ ਗੁਰ ਵੀਚਾਰਿ ॥

Guṇ vīcẖāre gi▫ānī so▫e.  Guṇ mėh gi▫ān parāpaṯ ho▫e.  Guṇḏāṯā virlā sansār.  Sācẖī karṇī gur vīcẖār.

 

Only that person, who (veechaarey = contemplates) pays attention to (gun) virtues of the Almighty, is (giaani) learned. (Giaan-u) awareness – of how to be acceptable to the Almighty – (hoey) is (praapat-i) obtained (mah-i = in) by contemplating (gun) Divine virtues.

Some (virla) rare person (sansaar-i) in the world (gun = virtues, daataa = giver) can impart awareness of Divine virtues. (Saachi = true) good (karni) conduct comes (veechaar-i) by reflecting on teachings of (gur) the guru.

 

Page 932

 

ਅਗਮ ਅਗੋਚਰੁ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਤਾ ਮਿਲੀਐ ਜਾ ਲਏ ਮਿਲਾਇ ॥ ਗੁਣਵੰਤੀ ਗੁਣ ਸਾਰੇ ਨੀਤ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਮਿਲੀਐ ਮੀਤ ॥੧੭॥

Agam agocẖar kīmaṯ nahī pā▫e.  Ŧā milī▫ai jā la▫e milā▫e.  Guṇvanṯī guṇ sāre nīṯ.  Nānak gurmaṯ milī▫ai mīṯ. ||17||

 

The Almighty is (agam) beyond reach/incomprehensible and (agochar = not perceived by the senses) formless; no one can (paaey = obtain) know IT’s (keemat-i = price) worth – the extent of Divine virtues and powers. We (mileeai) find IT only (ta) then, (ja) when IT (laey milaaey) causes to be found.

(Gunvanti) a virtuous soul-wife (neet) ever (saarey) keeps in mind (gun) virtues of the Almighty-husband – and emulates them. One (mileeai) meets (meet) the friend Almighty (gurmat-i) with guru’s counsel/guidance, says Nanak. 17.