SGGS pp 934-936, Raamkali M: 1, Dakhni, Oankaar, Paurris 33-42.

 

Note: The next stanza talks of (tarvar-u) a tree and (pankh/pankhi) birds. The birds come and sit on the tree for rest. When they notice something to eat they fly there. Sometimes the grains are baits thrown by the hunters with a net ready to catch the birds. This is the background to the stanza and has been used a metaphor for the humans being tempted for material gains, committing vices and then suffering.

 

The letter Tataa.

 

ਤਰਵਰੁ ਕਾਇਆ ਪੰਖਿ ਮਨੁ ਤਰਵਰਿ ਪੰਖੀ ਪੰਚ ॥ ਤਤੁ ਚੁਗਹਿ ਮਿਲਿ ਏਕਸੇ ਤਿਨ ਕਉ ਫਾਸ ਨ ਰੰਚ ॥

Ŧarvar kā▫i▫ā pankẖ man ṯarvar pankẖī pancẖ.  Ŧaṯ cẖugėh mil ekse ṯin ka▫o fās na rancẖ.

 

(Kaaiaa) the body is like (tarvar-u) a tree and (man-u) the mind (pankh-i) a bird; there are also (panch) the five (pankhi = birds) sensory organs (tarvar-i = of the tree) of the body-tree, i.e. the mind flies like a bird according observations of the sensory organs.

If the mind-bird (chugah-i) pecks (tat-u) essence, i.e. sees the play of the Creator in every observation, being (mil-i = with) focused on (eyksey) the One Almighty; (tin kau) for them there is not (ranch) a bit of chance of (phaas) being trapped, i.e. a mind focused on God is not enticed by temptations in the world-play.

 

ਉਡਹਿ ਤ ਬੇਗੁਲ ਬੇਗੁਲੇ ਤਾਕਹਿ ਚੋਗ ਘਣੀ ॥ ਪੰਖ ਤੁਟੇ ਫਾਹੀ ਪੜੀ ਅਵਗੁਣਿ ਭੀੜ ਬਣੀ ॥
Uḏėh ṯa begul begule ṯakėh cẖog gẖaṇī.  Pankẖ ṯute fāhī paṛī avguṇ bẖīṛ baṇī.

 

But when the birds (uddah-i) fly off (beygul beyguley) in a hurry on (taakah-i) seeing (ghani) plenty of (chog = feed) grains. Their (pank) feathers (tuttey) break and (phaahee) noose (parri) is put on them –  they get trapped in the net put to catch them,  i.e. when people rush on being tempted by easy material gains, they are caught in vices, and (bheerr) hard times (banee) happen, i.e. they suffer, because of their (avgun-i) transgressions – here and in the hereafter.

 

ਬਿਨੁ ਸਾਚੇ ਕਿਉ ਛੂਟੀਐ ਹਰਿ ਗੁਣ ਕਰਮਿ ਮਣੀ ॥ ਆਪਿ ਛਡਾਏ ਛੂਟੀਐ ਵਡਾ ਆਪਿ ਧਣੀ ॥

Bin sācẖe ki▫o cẖẖūtī▫ai har guṇ karam maṇī.  Āp cẖẖadā▫e cẖẖūtī▫ai vadā āp ḏẖaṇī.

 

The world-play is full of attachments; we (kiau = how?) cannot (chhootteeai) be free of them (bin-u) without keeping in mind Naam or virtues and commands (saachey) the Eternal – as guide for life; awareness of (manee) the gem of (gun) virtues of (har-i) the Almighty is obtained through (karam-i) Divine grace.

We (chhootteeai) are freed of the attachments when (aap-i = self) the Almighty (chhaddaaey) delivers; (aap-i) IT is the (vaddaa) greatest (dhani) Master.

 

ਗੁਰ ਪਰਸਾਦੀ ਛੂਟੀਐ ਕਿਰਪਾ ਆਪਿ ਕਰੇਇ ॥ ਅਪਣੈ ਹਾਥਿ ਵਡਾਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੩੩॥

Gur parsādī cẖẖūtī▫ai kirpā āp kare▫i.  Apṇai hāth vadā▫ī▫ā jai bẖāvai ṯai ḏe▫e. ||33||

 

This is how it can happen. We (chhootteeai) are freed (parsaadi = with grace) with guidance of (gur) the guru when (aap-i) the Almighty (kirpa karey-i) is kind – to lead to the guru and follow him.

(Vaddaaeeaa = glory) Divine grace is in (apnai = own) the Almighty’s (haath-i) hands; IT (dey-i) gives to (tai) those, (jai) with whom IT is pleased. 33.

 

The letter Thathaa

 

ਥਰ ਥਰ ਕੰਪੈ ਜੀਅੜਾ ਥਾਨ ਵਿਹੂਣਾ ਹੋਇ ॥ ਥਾਨਿ ਮਾਨਿ ਸਚੁ ਏਕੁ ਹੈ ਕਾਜੁ ਨ ਫੀਟੈ ਕੋਇ ॥

har thar kampai jī▫aṛā thān vihūṇā ho▫e. Thān mān sacẖ ek hai kāj na fītai ko▫e.

 

When one is (vihoona) bereft of (thaan = a place/support) focus, (jeearra) the mind (that thar = shivers) shakes and (kampai) trembles – is unsteady due to lack of feeling of security. (Sach-u) the Eternal (eyk-u) alone is (thhan-i = place) the mainstay and source (maan-i) of honor, because one whom the Almighty protects no (kaaj) purpose/task of his/her (pheettai) goes wrong.

 

ਥਿਰੁ ਨਾਰਾਇਣੁ ਥਿਰੁ ਗੁਰੂ ਥਿਰੁ ਸਾਚਾ ਬੀਚਾਰੁ ॥ ਸੁਰਿ ਨਰ ਨਾਥਹ ਨਾਥੁ ਤੂ ਨਿਧਾਰਾ ਆਧਾਰੁ ॥

Thir nārā▫iṇ thir gurū thir sācẖā bīcẖār.  Sur nar nāthah nāth ṯū niḏẖārā āḏẖār.

 

(Naaraain-u) the Almighty is (thir-u = unshakable) eternal and the teachings of the guru on this are (thir-u = stable) for all time; one whose (beechaar-u) thinking is (saachaa = true) based on Divine virtues and commands, s/he remains (thir-u) steadfast.

(Too) You are (naath-u) the Master (naathah-i) of masters (sur-i) of gods – Indra is the king of gods according to Hindu mythology – and (nar) humans, o Almighty; (too) You are (aadhaar-u) the support of (nidhaaraa = without support) the hapless.

 

ਸਰਬੇ ਥਾਨ ਥਨੰਤਰੀ ਤੂ ਦਾਤਾ ਦਾਤਾਰੁ ॥ ਜਹ ਦੇਖਾ ਤਹ ਏਕੁ ਤੂ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Sarbe thān thananṯarī ṯū ḏāṯā ḏāṯār.  Jah ḏekẖā ṯah ek ṯū anṯ na pārāvār.

 

(Too) You are present in (sarbey) every (thaan) place and (thanaantri) between places, everywhere; You are (daataa = giver) the benevolent (daataar-u) provider of all.

(Jah) wherever I (deykha) look, (tah) there (too) You (eyk-u = one) alone are present – You are present in everyone/thing; there is no (ant-i) end/limit or (paaravaar-u) far end (teyra) of Yous – You are Infinite.

 

ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਸੀ ਵਡਾ ਅਗਮ ਅਪਾਰੁ ॥੩੪॥

Thān thananṯar rav rahi▫ā gur sabḏī vīcẖār.  Aṇmangi▫ā ḏān ḏevsī vadā agam apār. ||34||

 

One finds You (rav-i rahiaa) pervading (thaan = places, thanantar-i = between places) everywhere (veechaar-i) by reflecting (sabdi = on word) on guidance of (gur) the guru.

O Almighty, You (vaddaa) the great Master are (agam) beyond reach/comprehension and (apaar-u) Infinite; You (deysi) give (daan-u = alms) the wherewithal (anmangiaa) without being asked. 34.

 

The letter Dadaa

 

ਦਇਆ ਦਾਨੁ ਦਇਆਲੁ ਤੂ ਕਰਿ ਕਰਿ ਦੇਖਣਹਾਰੁ ॥ ਦਇਆ ਕਰਹਿ ਪ੍ਰਭ ਮੇਲਿ ਲੈਹਿ ਖਿਨ ਮਹਿ ਢਾਹਿ ਉਸਾਰਿ ॥

Ḏa▫i▫ā ḏān ḏa▫i▫āl ṯū kar kar ḏekẖaṇhār.  Ḏa▫i▫ā karahi parabẖ mel laihi kẖin mėh dẖāhi usār.

 

O Almighty, (too) You are (daiaal-u) compassionate and bestow (daiaa = compassion) kindness to give the (daan-u = alms) wherewithal; You (kar-i kar-i) create all and (d-ekhanhaar-u) watch –deeds of the creatures, and look after them.

Those on whom You (karah-i = do) bestow (daiaa = compassion) mercy, o (prabh) Almighty; You (m-el-i laih-i) unite them with You; You are potent to (ddhaah-i) demolish and (usaar-i) construct (mah-i) in (khin) a moment, i.e. bestow or deny grace at will.

 

ਦਾਨਾ ਤੂ ਬੀਨਾ ਤੁਹੀ ਦਾਨਾ ਕੈ ਸਿਰਿ ਦਾਨੁ ॥ ਦਾਲਦ ਭੰਜਨ ਦੁਖ ਦਲਣ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧਿਆਨੁ ॥੩੫॥

Ḏānā ṯū bīnā ṯuhī ḏānā kai sir ḏān.  Ḏālaḏ bẖanjan ḏukẖ ḏalaṇ gurmukẖ gi▫ān ḏẖi▫ān. ||35||

 

(Tuhi) You alone are (daanaa) wise and (beena = seeing) Omniscient; You are (daan-u = alms) the provider (sir-i = over the head) above/to (daanaa) the donors.

You (bhanjan) destroy (daalad) misery, (dalan = grind) relieve (dukh) distress, of (gurmukh-i) those who follow the guru to obtain (giaan-u) awareness of Your Naam or virtues and commands, and pay (dhiaan-u) attention to them, i.e. Divine grace is received by acting under guidance of the guru. 35.

 

The letter Dhadhaa

 

ਧਨਿ ਗਇਐ ਬਹਿ ਝੂਰੀਐ ਧਨ ਮਹਿ ਚੀਤੁ ਗਵਾਰ ॥ ਧਨੁ ਵਿਰਲੀ ਸਚੁ ਸੰਚਿਆ ਨਿਰਮਲੁ ਨਾਮੁ ਪਿਆਰਿ ॥

Ḏẖan ga▫i▫ai bahi jẖūrī▫ai ḏẖan mėh cẖīṯ gavār.  Ḏẖan virlī sacẖ sancẖi▫ā nirmal nām pi▫ār.

 

We (bah-i) sit and (jhooreeai) grieve at (gaiai = gone) loss (dhan-i) of wealth, because (gavaar) the stupid (cheet-u) mind remains engrossed (mah-i) in wealth.

There is some (virli) rare (dhan-u) blessed soul-wife who has (piaar-i) love for (nirmal-u) pristine (naam-u) Divine virtues and commands, i.e. of the Almighty-husband; she (sanchiaa) accumulates the credit of living by (sach-u = truth) Naam, i.e. acquires virtues that can make her accepted to the Almighty-husband.

 

ਧਨੁ ਗਇਆ ਤਾ ਜਾਣ ਦੇਹਿ ਜੇ ਰਾਚਹਿ ਰੰਗਿ ਏਕ ॥ ਮਨੁ ਦੀਜੈ ਸਿਰੁ ਸਉਪੀਐ ਭੀ ਕਰਤੇ ਕੀ ਟੇਕ ॥

Ḏẖan ga▫i▫ā ṯā jāṇ ḏėh je rācẖėh rang ek.  Man ḏījai sir sa▫upī▫ai bẖī karṯe kī tek.

 

If (dhan-u) wealth (gaiaa) goes (ta) then (jaan deyh-i) let it go (jey) if by that you can (raachah-i = get used to) live (rang-i) by love of (eyk-u) the One Almighty.

(Deejai = give) surrender (bhi) even (man-u) the mind and (saupeeai) make offering of (sir-i = head) life, and place (tteyk) reliance on (kartey) the Creator.

 

ਧੰਧਾ ਧਾਵਤ ਰਹਿ ਗਏ ਮਨ ਮਹਿ ਸਬਦੁ ਅਨੰਦੁ ॥ ਦੁਰਜਨ ਤੇ ਸਾਜਨ ਭਏ ਭੇਟੇ ਗੁਰ ਗੋਵਿੰਦ ॥

Ḏẖanḏẖā ḏẖāvaṯ rėh ga▫e man mėh sabaḏ anand.  Ḏurjan ṯe sājan bẖa▫e bẖete gur govinḏ.

 

Those for whom (sabad-u = Divine word) awareness of Divine virtues (mah-i) in (man) mind (anand-u) a bliss; they (rah gaey = end) give up (dhaavat = running) craving for (dhandhaa = profession) material gains.

They (bheyttey) find (gur) the great (govind = master of the world) Almighty within, and – seeing their conduct – their (durjan = evil persons) adversaries (bhaey) become their (saajan) friends.

 

ਬਨੁ ਬਨੁ ਫਿਰਤੀ ਢੂਢਤੀ ਬਸਤੁ ਰਹੀ ਘਰਿ ਬਾਰਿ ॥ ਸਤਿਗੁਰਿ ਮੇਲੀ ਮਿਲਿ ਰਹੀ ਜਨਮ ਮਰਣ ਦੁਖੁ ਨਿਵਾਰਿ ॥੩੬॥

Ban ban firṯī dẖūdẖ▫ṯī basaṯ rahī gẖar bār.  Saṯgur melī mil rahī janam maraṇ ḏukẖ nivār. ||36||

 

The Almighty-husband for whom the soul-wife (phirti) wanders in (ban-u ban-u) jungles, that (basat-u = substance) Almighty (rahi = remains) is present (ghar-i = in house, baar-i = behind the door) within.

The soul-wife who (meyl-i = caused to meet) is led to the Almighty (satgur-i) by the true guru, (mil-i rahi) remains united – remains in remembrance and practice of Naam – and (nivaar-i = do away with) obviates (dukh-u) the pain of (janam) births and (maran) deaths. 36.

 

The letter Nanaa.

 

ਨਾਨਾ ਕਰਤ ਨ ਛੂਟੀਐ ਵਿਣੁ ਗੁਣ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥ ਨਾ ਤਿਸੁ ਏਹੁ ਨ ਓਹੁ ਹੈ ਅਵਗੁਣਿ ਫਿਰਿ ਪਛੁਤਾਹਿ ॥

Nānā karaṯ na cẖẖūtī▫ai viṇ guṇ jam pur jāhi.  Nā ṯis ehu na oh hai avguṇ fir pacẖẖuṯāhi.

 

One (vin-u) bereft of living by (gun) virtues of the Almighty (jaah-i) goes (pur-i) to town of, i.e. is taken in custody by, (jam) the agent of Divine justice – and sent for reincarnation; one cannot (chhootteeai) be freed of this (karat) by performing (naanaa = numerous) any number of rituals  or worship of gods/goddesses.

There is (na) no comfort for (tis-u) him/her (ih-u) in this world or (oh-u = that) in the hereafter, and (pachhutaah-i) repents (phir-i = then) in the end for forgetting God and (avgun-i) for committing transgressions.

 

Page 935

 

ਨਾ ਤਿਸੁ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਹੈ ਨਾ ਤਿਸੁ ਧਰਮੁ ਧਿਆਨੁ ॥ ਵਿਣੁ ਨਾਵੈ ਨਿਰਭਉ ਕਹਾ ਕਿਆ ਜਾਣਾ ਅਭਿਮਾਨੁ ॥

Nā ṯis gi▫ān na ḏẖi▫ān hai nā ṯis ḏẖaram ḏẖi▫ān.  viṇ nāvai nirbẖa▫o kahā ki▫ā jāṇā abẖimān.

 

(Tis-u = that) such a person does not have (giaan-u) awareness of Naam and thus (dhiaan-u) pays attention to them; (tis-u = that) s/he does not (dhiaan-u) pay attention to (dharam-u) his/her duties of his/her role in life.

(Abhimaan-u) a proud person (jaana) knows (kiaa = what?) nothing about Naam or Divine virtues and commands; there is no knowing (nirbahu = fearless) the Supreme Master (vin-u) without awareness and practice (naavai) of Naam.

 

ਥਾਕਿ ਰਹੀ ਕਿਵ ਅਪੜਾ ਹਾਥ ਨਹੀ ਨਾ ਪਾਰੁ ॥ ਨਾ ਸਾਜਨ ਸੇ ਰੰਗੁਲੇ ਕਿਸੁ ਪਹਿ ਕਰੀ ਪੁਕਾਰ ॥

Thāk rahī kiv apṛā hāth nahī nā pār.  Nā sājan se rangule kis pėh karī pukār.

 

The soul-woman says: I (thaak-i rahi = got tired) have tried hard (kiv) how to (aprraa) reach my Almighty-husband who is beyond the world-ocean of vices; I cannot (haath) hand/grasp – understand these vices nor can (paar-i = across) how to overcome them. I have not been able to receive grace of (saajan = friend) the Almighty because I have not kept company with (sey) those saints (ranguley = dyed with) who emulate Divine virtues, and get their guidance; (pah-i) to (kis-u) whom do I (kari pukaar) call out for help, i.e. there is none else who can help.

 

ਨਾਨਕ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਜੇ ਕਰੀ ਮੇਲੇ ਮੇਲਣਹਾਰੁ ॥ ਜਿਨਿ ਵਿਛੋੜੀ ਸੋ ਮੇਲਸੀ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੩੭॥

Nānak pari▫o pari▫o je karī mele melaṇhār. Jin vicẖẖoṛī so melsī gur kai heṯ apār. ||37||

 

Says Nanak: (Jey) if I (karee = do/utter) call out, (priau priau) o Beloved, i.e. if I even now start living by Naam, (m-elanhaar-u = capable to unite) the kind Master shall (meyley) unit me with IT.

The Master, (jin-i) who (vichhorri) separated, i.e. let me forget IT, (so) that (meylsi) shall unite me through (apaar-i) infinite (heyt-i) love, i.e. kindness, (kai) of the guru – to guide. 37.

 

The letter Papaa.

 

ਪਾਪੁ ਬੁਰਾ ਪਾਪੀ ਕਉ ਪਿਆਰਾ ॥ ਪਾਪਿ ਲਦੇ ਪਾਪੇ ਪਾਸਾਰਾ ॥ ਪਰਹਰਿ ਪਾਪੁ ਪਛਾਣੈ ਆਪੁ ॥ ਨਾ ਤਿਸੁ ਸੋਗੁ ਵਿਜੋਗੁ ਸੰਤਾਪੁ ॥

Pāp burā pāpī ka▫o pi▫ārā.  Pāp laḏe pāpe pāsārā.  Parhar pāp pacẖẖāṇai āp.  Nā ṯis sog vijog sanṯāp.

 

(Paap-u) a transgression is (buraa) bad but (paapi) the transgressor (piaara =lovable, kau = to) loves it. S/he is (ladey) loaded (paap-i) with wrong-doings and (paasaara) spreads the tendency for transgression among others – s/he and all of them suffer.

If s/he (pachhaanai) recognizes (aap-u) the self – as to what s/he is doing- s/he (parhar-i) gives up (paap-u) wrong-doings; then, for (tis-u) him/her, there is no (sog-u) sorrow, continued (vijog-u) separation from the Master and (santaap-u = great ailment) being put in hell, i.e. cycles of births and deaths.

 

ਨਰਕਿ ਪੜੰਤਉ ਕਿਉ ਰਹੈ ਕਿਉ ਬੰਚੈ ਜਮਕਾਲੁ ॥ ਕਿਉ ਆਵਣ ਜਾਣਾ ਵੀਸਰੈ ਝੂਠੁ ਬੁਰਾ ਖੈ ਕਾਲੁ ॥

Narak paṛaʼnṯa▫o ki▫o rahai ki▫o bancẖai jamkāl.  Ki▫o āvaṇ jāṇā vīsrai jẖūṯẖ burā kẖai kāl.

 

Question: (Kiau) how can a sinner (banchai) save him/her-self from (jamkaal-u = messenger of death) the agent of Divine justice and thus (rahai) escape (parrantau) being put (narak-i = in hell) in cycles of births and deaths.

(Kiau) how does s/he (veesrai = forget) obviate (aavan = coming) births and (jaanaa = going) deaths?

Answer: (Jhootth-u = falsehood) pretense is (buraa) bad and (kaal-u) Jam or agent of death is khai) destructive – one must give up transgressions, and pretending to be virtuous to be saved from reincarnation.

 

ਮਨੁ ਜੰਜਾਲੀ ਵੇੜਿਆ ਭੀ ਜੰਜਾਲਾ ਮਾਹਿ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਉ ਛੂਟੀਐ ਪਾਪੇ ਪਚਹਿ ਪਚਾਹਿ ॥੩੮॥

Man janjālī veṛi▫ā bẖī janjālā māhi.  viṇ nāvai ki▫o cẖẖūtī▫ai pāpe pacẖėh pacẖāhi. ||38||

 

(Man-u) the mind (veyrriaa) surrounded by temptations and gets caught (jajaali) in entanglements of the world and gets into (bhi) still more (janjaala) entanglements.

One (kiau = how?) cannot (chhootteeai) be freed – of the entanglements – (vin-u) without paying attention (naavai) to Naam, and until then keeps (paaey) committing wrong-doings, (pachah-i) perishes and (pachaah-i) causes his/her associates to perish, i.e. is him/her-self put in cycles of births and deaths and takes those in company with him/her. 38.

 

The letter Phaphaa.

 

ਫਿਰਿ ਫਿਰਿ ਫਾਹੀ ਫਾਸੈ ਕਊਆ ॥ ਫਿਰਿ ਪਛੁਤਾਨਾ ਅਬ ਕਿਆ ਹੂਆ ॥ ਫਾਥਾ ਚੋਗ ਚੁਗੈ ਨਹੀ ਬੂਝੈ ॥ ਸਤਗੁਰੁ ਮਿਲੈ ਤ ਆਖੀ ਸੂਝੈ ॥

Fir fir fāhī fāsai ka▫ū▫ā.  Fir pacẖẖuṯānā ab ki▫ā hū▫ā.  Fāthā cẖog cẖugai nahī būjẖai.  Saṯgur milai ṯa ākẖī sūjẖai.

 

(Kaooaa = crow) a greedy person (phaasai) is trapped (phaahi) in the noose (phir-i phir-i) again and again – is ever tempted by pleasures or gains of the world-play. S/he (phir-i) then (pachutaana) repents, i.e. when a sinning soul is taken by the Jam or agent of Divine justice, but (kia = what) nothing can (hooaa) can be done (ab) now, i.e. one has to act to be saved from vices, while alive.

S/he (chugai = pecks) goes for (chog = corn) the bait/temptations and is (phaathaa) trapped, but does not (boojhai) realize – and indulges more.

If s/he (milai) finds – and receives guidance from – (satgur-u) the true guru, then s/he (soojhai) understands (aakh-i) with eyes, i.e. become aware of the consequences.

 

ਜਿਉ ਮਛੁਲੀ ਫਾਥੀ ਜਮ ਜਾਲਿ ॥ ਵਿਣੁ ਗੁਰ ਦਾਤੇ ਮੁਕਤਿ ਨ ਭਾਲਿ ॥ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਫਿਰਿ ਫਿਰਿ ਜਾਇ ॥ ਇਕ ਰੰਗਿ ਰਚੈ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਇਵ ਛੂਟੈ ਫਿਰਿ ਫਾਸ ਨ ਪਾਇ ॥੩੯॥

Ji▫o macẖẖulī fāthī jam jāl.  viṇ gur ḏāṯe mukaṯ na bẖāl.  Fir fir āvai fir fir jā▫e.  Ik rang racẖai rahai liv lā▫e.  Iv cẖẖūtai fir fās na pā▫e. ||39||

 

(Jiau) like (machhuli) a fish (phaathi) trapped in (jam) the killer (jaal-i) net – is unable to get out unless the net breaks – so is the case with humans.

Do not (bhaal-i) look for (mukt-i) emancipation from temptations (vin-u) except through (daatey) the benevolent (gur) guru, i.e. the guru’s teachings enable to identify the harmful actions and avoid them.

The mortal (aavai = comes) is born (phir-i phir-i) again and again (jaaey = goes) to die again and again.

S/he should (rachai = get used to) live (rang-i) in love/obedience of the Almighty and (rahai) remain (laaey = fix, liv = attention) focused on IT; (iv) this is how one (chhootai) is freed of temptations and not (paaey = put, phaas = trap) trapped – by the Jam or agent of Divine justice. 39.

 

The letter Babaa.

 

ਬੀਰਾ ਬੀਰਾ ਕਰਿ ਰਹੀ ਬੀਰ ਭਏ ਬੈਰਾਇ ॥ ਬੀਰ ਚਲੇ ਘਰਿ ਆਪਣੈ ਬਹਿਣ ਬਿਰਹਿ ਜਲਿ ਜਾਇ ॥ ਬਾਬੁਲ ਕੈ ਘਰਿ ਬੇਟੜੀ ਬਾਲੀ ਬਾਲੈ ਨੇਹਿ ॥ ਜੇ ਲੋੜਹਿ ਵਰੁ ਕਾਮਣੀ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤੇਹਿ ॥

Bīrā bīrā kar rahī bīr bẖa▫e bairā▫e.  Bīr cẖale gẖar āpṇai bahiṇ birėh jal jā▫e.  Bābul kai gẖar betṛī bālī bālai nehi.  Je loṛėh var kāmṇī saṯgur sevėh ṯehi.

 

The body lovingly (kar-i rahi) keeps calling the soul (beera beera) brave brother who protects, but the soul (bhaey) becomes (bairaaey) a stranger, i.e. departs from the body.

(Beer) the soul (chaley) goes to (aapnai) own (ghar-i) house, i.e. the Creator, and (bahin = sister) the body (jal-i jaaey = is burnt) dies (birah-i = by separation) without the soul.

Similarly (beyttrri) a daughter who is (ghar-i) in the house (kai) of (baabul) the father, (baali) that girl has (nehu) love (baalai = boy) for the brother, i.e. attached to the comforts of the world-play. But if (kaamni) the woman (lorrai) is looking for (var-u) a spouse – the Almighty – then she should (seyvah-i = serve) follow (satigur-u) the true guru – to acquire virtues which can get her love the Almighty-spouse.

 

ਬਿਰਲੋ ਗਿਆਨੀ ਬੂਝਣਉ ਸਤਿਗੁਰੁ ਸਾਚਿ ਮਿਲੇਇ ॥ ਠਾਕੁਰ ਹਾਥਿ ਵਡਾਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥

Birlo gi▫ānī būjẖ▫ṇa▫o saṯgur sācẖ mile▫e.  Ŧẖākur hāth vadā▫ī▫ā jai bẖāvai ṯai ḏe▫e.

 

(Birlo) some rare person who (miley-i = meets) is led to (satigur-u) the true guru (saach-i) by the Eternal (giaani) gets awareness to (boojhnau) understands this.

(Vaddaaeeaa) virtues are (haath-i) in the hand of (tthaakur) the Master, IT (dey-i = gives) imparts awareness to (jai) whoever IT (bhavai) is pleased.

 

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ ਇਹ ਬਾਣੀ ਮਹਾ ਪੁਰਖ ਕੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥੪੦॥

Baṇī birla▫o bīcẖārsī je ko gurmukẖ ho▫e.  Ih baṇī mahā purakẖ kī nij gẖar vāsā ho▫e. ||40||

 

(Ko) some (birlau) rare person (beechaarsi) contemplates (baani) Divine words (jey) if that person (ho-e) becomes (gurmukh-i) a follower of the guru.

(Ih) this Baani is (ki) of (maha = great, purakh = person) the guru – the embodiment of the Almighty, one who follows it – (hoey) gets to (vaasa = stay) remains (nij ghar-i = in own home) steady of mind i.e. then there is no wavering in life, and on death the soul merges with the Creator. 40.

 

The letter Bhabhaa.

 

ਭਨਿ ਭਨਿ ਘੜੀਐ ਘੜਿ ਘੜਿ ਭਜੈ ਢਾਹਿ ਉਸਾਰੈ ਉਸਰੇ ਢਾਹੈ ॥ ਸਰ ਭਰਿ ਸੋਖੈ ਭੀ ਭਰਿ ਪੋਖੈ ਸਮਰਥ ਵੇਪਰਵਾਹੈ ॥

Bẖan bẖan gẖaṛī▫ai gẖaṛ gẖaṛ bẖajai dẖāhi usārai usre dẖāhai.  Sar bẖar sokẖai bẖī bẖar pokẖai samrath veparvāhai. Bẖaram bẖulāne bẖa▫e ḏivāne viṇ bẖāgā ki▫ā pā▫ī▫ai.  Gurmukẖ gi▫ān dorī parabẖ pakṛī jin kẖincẖai ṯin jā▫ī▫ai.

 

The creation (bhan-i bhan-i = breaking) keeps getting destroyed and (gharreeai = made) created, then (gharr-i gharr-i) after being created (bhajai = breaks) is destroyed; the Creator (ddhaah-i) demolishes, (usaarai) raises, and (ddhaahai) razes (usrey) what has been raised.

IT (sokhai) dries up (bhar-i) filled (sar) pools, i.e. deprives the rich and (bhi) and then (bhar-i) having   filled (pokhai = feeds) gives aplenty; the Master is (samrath) Omnipotent and (veyparvaahi = carefree – above whom there is none) IT’s own Master.

Message: People are tempted by vices and fall prey to them; depending on their efforts to live by Naam, people overcome vices but fall again; those who are steady in living by Naam obtain abundant Divine grace and are ever free of vices.

 

ਭਰਮਿ ਭੁਲਾਨੇ ਭਏ ਦਿਵਾਨੇ ਵਿਣੁ ਭਾਗਾ ਕਿਆ ਪਾਈਐ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਡੋਰੀ ਪ੍ਰਭਿ ਪਕੜੀ ਜਿਨ ਖਿੰਚੈ ਤਿਨ ਜਾਈਐ ॥

Bẖaram bẖulāne bẖa▫e ḏivāne viṇ bẖāgā ki▫ā pā▫ī▫ai.  Gurmukẖ gi▫ān dorī parabẖ pakṛī jin kẖincẖai ṯin jā▫ī▫ai.

 

Those (bhulaaney) stray (bharam-i) in delusion – about Divine powers and presence – they (bhaey = are, divaney = mad) are crazy – as they think they can get anything they like; (kiaa = what?) nothing is (paaeeai) obtained (vin-u) without (bhaaga) good fortune based on past good deeds, and hence Divine grace.

(Gurmukh-i) those who follow the guru, have (giaan-u) the awareness that (prabh-i) the Almighty (pakrri) holds (ddori = string) control of all things; everything (jaaeeai = goes) happens (tin) that way (jin = which) as the Almighty (khinchai) pulls the string, i.e. Gurmukhs happily accept that one receives as ordained by the Master.

ਹਰਿ ਗੁਣ ਗਾਇ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਬਹੁੜਿ ਨ ਪਛੋਤਾਈਐ ॥ਭਭੈ ਭਾਲਹਿ ਗੁਰਮੁਖਿ ਬੂਝਹਿ ਤਾ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਈਐ ॥ Har guṇ gā▫e saḏā rang rāṯe bahuṛ na pacẖẖoṯā▫ī▫ai. Bẖabẖai bẖālėh gurmukẖ būjẖėh ṯā nij gẖar vāsā pā▫ī▫ai.

Those who (gaa-e = sing) praise – and emulate (gun) virtues of (har-i) the Almighty, they get (raatey) imbued (rang-i) with IT’s love, i.e. live by Divine virtues and commands and do not have to (pachhotaaeeai) repent (bahurr-i = again) later.

(Bhabhai) by the letter Bhabhaa: People (bhaalah-i) search for the Almighty, but they (boojhah-i) recognize IT within itself when (gurmukh-i) guided by the guru; (ta) then they (paaeeai) get to (vaasa) stay (nij-u ghar-i) in own house, i.e. become steady of mind and focus on the Almighty.

 

ਭਭੈ ਭਉਜਲੁ ਮਾਰਗੁ ਵਿਖੜਾ ਆਸ ਨਿਰਾਸਾ ਤਰੀਐ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੋ ਚੀਨ੍ਹ੍ਹੈ ਜੀਵਤਿਆ ਇਵ ਮਰੀਐ ॥੪੧॥

Bẖabẖai bẖa▫ojal mārag vikẖ▫ṛā ās nirāsā ṯarī▫ai.  Gur parsādī āpo cẖīnĥai jīvṯi▫ā iv marī▫ai. ||41||

 

(Bhabhai) by the letter Bhabhaa: (Maarag-u = path) passage through (bhaujal-u) the world-ocean is (bikhrra) difficult – it is hard to overcome temptations and attachments to the world-play – one (tareeai = swims) gets across the world-ocean by (niraasa = desire-less) overcoming desires in the midst of (aasa = desires) temptations.

One should (cheenhai) understand (aapo) the self – i.e. find Naam within – (parsaadi) with grace/guidance of the guru; (iv) this is how one (mareeai) dies (jeevtiaa) while alive, i.e. overcomes temptations like a dead person – and then gets across the world-ocean to God. 41.

 

The letter Mamaa.

 

ਮਾਇਆ ਮਾਇਆ ਕਰਿ ਮੁਏ ਮਾਇਆ ਕਿਸੈ ਨ ਸਾਥਿ ॥ ਹੰਸੁ ਚਲੈ ਉਠਿ ਡੁਮਣੋ ਮਾਇਆ ਭੂਲੀ ਆਥਿ ॥

Mā▫i▫ā mā▫i▫ā kar mu▫e mā▫i▫ā kisai na sāth.  Hans cẖalai uṯẖ dumṇo mā▫i▫ā bẖūlī āth.

 

The humans live and (muey) die (kar-i = doing) thinking of (maaiaa maaiaa) wealth all the time, but wealth does not go (saath-i) with (kisai) anyone, on death.

(Hans-u) the soul caught in (ddumno) duality because of attachment to (maaiaa) wealth (chalai utth-i) departs and the wealth (bhooli = forgotten) left behind (aath-i/ithai) here.

 

ਮਨੁ ਝੂਠਾ ਜਮਿ ਜੋਹਿਆ ਅਵਗੁਣ ਚਲਹਿ ਨਾਲਿ ॥ ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥

Man jẖūṯẖā jam johi▫ā avguṇ cẖalėh nāl.  Man mėh man ulto marai je guṇ hovėh nāl.

 

(Man-u = mind) a soul (jhoottha = false) attached to transitory things is (johiaa) watched (jam-i) by the agent of Divine justice; his/her (avgun) wrongdoings (chalah-i) go (naal-i) with him/her, i.e. s/he is treated as a wrong-doer in Divine court.

But (jey) if s/he (hovan) has (gun) virtues (naal-i = with) within – with the guru’s guidance, (man-u) the mind (ultto) turns away from temptations, and (marai = dies) breaks from them, (mah-i) in (man-u) mind.

 

Page 936

 

ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਮੁਏ ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਭਾਲਿ ॥ ਗੜ ਮੰਦਰ ਮਹਲਾ ਕਹਾ ਜਿਉ ਬਾਜੀ ਦੀਬਾਣੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਝੂਠਾ ਆਵਣ ਜਾਣੁ ॥ ਆਪੇ ਚਤੁਰੁ ਸਰੂਪੁ ਹੈ ਆਪੇ ਜਾਣੁ ਸੁਜਾਣੁ ॥੪੨॥

Merī merī kar mu▫e viṇ nāvai ḏukẖ bẖāl.  Gaṛ manḏar mėhlā kahā ji▫o bājī ḏībāṇ.  Nānak sacẖe nām viṇ jẖūṯẖā āvaṇ jāṇ.  Āpe cẖaṯur sarūp hai āpe jāṇ sujāṇ. ||42||

 

People (muey) die (kar-i = saying) thinking of (meyri meyri = mine) possessions/wealth, i.e. are attached to them until the end; but (vin-u = without) in the absence of living by (naavai) Naam or Divine virtues and commands, they only (bhaal-i) find (dukkh-u) suffering here and in the hereafter.

(Garr) forts, (mandar) mansions, (mahla) palaces and (deebaan-u = court) authority; (kahaa) where are they? They are (jiau) like a (baaji) play while one is alive, i.e. impermanent.

 

ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਝੂਠਾ ਆਵਣ ਜਾਣੁ ॥ ਆਪੇ ਚਤੁਰੁ ਸਰੂਪੁ ਹੈ ਆਪੇ ਜਾਣੁ ਸੁਜਾਣੁ ॥੪੨॥
Nānak sacẖe nām viṇ jẖūṯẖā āvaṇ jāṇ.  Āpe cẖaṯur sarūp hai āpe jāṇ sujāṇ. ||42||

 

(Vin-u) without practice of Naam, i.e. virtues and commands of (sachey) the Eternal, their (aavan = coming) life as well as (jaan-u = going) the hereafter is (jhoottha) false, i.e. they do not achieve the purpose of human birth to unite with the Almighty, says Nanak.

(Aapey = self) the Almighty is (chatur-u) clever, (saroop) good-looking, i.e. IT’s presence within is pleasing; IT is (sujaan-u) wise (jaan-u) knows everything- our thoughts as well as actions. 42

 

 

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.

 

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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.

 

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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.