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