SGGS pp 936-938, Raamkali M: 1, Dakhani, Oankaar, Paurris 43-54 of 54.

ਜੋ ਆਵਹਿ ਸੇ ਜਾਹਿ ਫੁਨਿ ਆਇ ਗਏ ਪਛੁਤਾਹਿ ॥ ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਘਟੈ ਨ ਵਧੈ ਉਤਾਹਿ ॥

Jo āvahi se jāhi fun ā▫e ga▫e pacẖẖuṯāhi.  Lakẖ cẖa▫orāsīh meḏnī gẖatai na vaḏẖai uṯāhi.

 

(Jo) those who (aavah-i = come) are born, (sey) they (jaah-i = go) die, but those who – do not live by Naam or Divine virtues and commands – they are (phun-i) again (aaey = come) born and (gaey = go) die; and (pachhutaah-i) repent for ignoring Naam.

The latter have to go through (lakh = one hundred thousand, chauraaseeh = eighty four) 8.4 million life forms in (meydni) the creation, which number can neither (ghattai) be reduced nor (vadhai) increase (utaah-i) upward.

 

ਸੇ ਜਨ ਉਬਰੇ ਜਿਨ ਹਰਿ ਭਾਇਆ ॥ ਧੰਧਾ ਮੁਆ ਵਿਗੂਤੀ ਮਾਇਆ ॥

Se jan ubre jin har bẖā▫i▫ā.  Ḏẖanḏẖā mu▫ā vigūṯī mā▫i▫ā.

 

(Sey) those (jan) persons (jin) to who (bhaaiaa) love (har-i) the Almighty, – are happy to live by Divine virtues and commands – they are (ubrey) are saved from rebirth. Their entanglement with (dhandhaa) material pursuits (mooaa = dies) ends as (maaiaa) temptations in the world-play (vigooti = frustrated) have no effect.

 

ਜੋ ਦੀਸੈ ਸੋ ਚਾਲਸੀ ਕਿਸ ਕਉ ਮੀਤੁ ਕਰੇਉ ॥ ਜੀਉ ਸਮਪਉ ਆਪਣਾ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥

Jo ḏīsai so cẖālsī kis ka▫o mīṯ kare▫o.  Jī▫o sampa▫o āpṇā ṯan man āgai ḏe▫o.

 

Question: (Jo) whosoever (deesai = is seen) is born (so) that (chaalsi = shall go) dies; so (kis kau) whom do I (kareyo) make my permanent (meet) friend?

Answer: The Almighty alone is immortal, I should (sampau) make offering of my (jeeo) life and (deyo = give) place my (tan-u) body and (man-u) mind (aagai) before IT, i.e. submit to Divine commands.

 

ਅਸਥਿਰੁ ਕਰਤਾ ਤੂ ਧਣੀ ਤਿਸ ਹੀ ਕੀ ਮੈ ਓਟ ॥ ਗੁਣ ਕੀ ਮਾਰੀ ਹਉ ਮੁਈ ਸਬਦਿ ਰਤੀ ਮਨਿ ਚੋਟ ॥੪੩॥

Asthir karṯā ṯū ḏẖaṇī ṯis hī kī mai ot.  Guṇ kī mārī ha▫o mu▫ī sabaḏ raṯī man cẖot. ||43||

 

O (karta) Creator, (too) You alone are (asthir-u = stable) the eternal (dhani) Master, I seek (ott = cover) protection of (tis = that) You (hi) alone. (Hau/haumai) ego (muee) dies when (maari) killed (gun = virtues) with awareness of Divine virtues and one is (rati) imbued with love of the Almighty which is (chott = hit) created (sabad-i = by the word) by the guru’s teachings. 43.

 

ਰਾਣਾ ਰਾਉ ਨ ਕੋ ਰਹੈ ਰੰਗੁ ਨ ਤੁੰਗੁ ਫਕੀਰੁ ॥ ਵਾਰੀ ਆਪੋ ਆਪਣੀ ਕੋਇ ਨ ਬੰਧੈ ਧੀਰ ॥

Rāṇā rā▫o na ko rahai rang na ṯung fakīr.  vārī āpo āpṇī ko▫e na banḏẖai ḏẖīr.

 

Be one (raanaa, raau) a king, (rang-u/rank) a pauper (tung) a rich person or (fakeer-u) a recluse, (na ko) no one (rahai = remains) lives – in the world forever. Everyone has to leave (aapo aapni = own) in his/her (vaari) turn; (koey na) no one (bandhai/builds) gets (dheer) support/abode forever.

 

ਰਾਹੁ ਬੁਰਾ ਭੀਹਾਵਲਾ ਸਰ ਡੂਗਰ ਅਸਗਾਹ ॥ ਮੈ ਤਨਿ ਅਵਗਣ ਝੁਰਿ ਮੁਈ ਵਿਣੁ ਗੁਣ ਕਿਉ ਘਰਿ ਜਾਹ ॥

Rāhu burā bẖīhāvalā sar dūgar asgāh.  Mai ṯan avgaṇ jẖur mu▫ī viṇ guṇ ki▫o gẖar jāh.

 

One should aim to unite with the Almighty on leaving here, but (raahu) the path is (buraa = bad) hard and (bheehaavla) terrifying like going over (asgaah) a bottomless ocean or (ddoogar) a mountain, i.e. one can get to the Almighty only by overcoming the powerful temptations and attachments in the world-play.

I, the soul-woman (muee = die, jhur-i = grieving) grieve that in (mai) my (tan-i = body) person there are only (avgan) faults, so I (kiau) how can I (jaah = go) receive love (ghar-i = home) of the Almighty-spouse?

 

ਗੁਣੀਆ ਗੁਣ ਲੇ ਪ੍ਰਭ ਮਿਲੇ ਕਿਉ ਤਿਨ ਮਿਲਉ ਪਿਆਰਿ ॥ ਤਿਨ ਹੀ ਜੈਸੀ ਥੀ ਰਹਾਂ ਜਪਿ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥

Guṇī▫ā guṇ le parabẖ mile ki▫o ṯin mila▫o pi▫ār.  Ŧin hī jaisī thī rahāʼn jap jap riḏai murār.

 

Question: (Guneeaa) those with virtues (miley) meet (prabh) the Almighty (ley = taking) with (gun = virtues) capability to overcome the impediments; (kio) how do I (milau) find (tin) those (piaar-i) dear ones, and follow their example?

Answer: I should (jap-i jap-i) ever remember and practice virtues and commands of the Almighty (muraar-i = of killer of demon Mur – metaphor for) the banisher of evil, and (thee rahaa) become (jaisee) like (tin hi) them.

 

ਅਵਗੁਣੀ ਭਰਪੂਰ ਹੈ ਗੁਣ ਭੀ ਵਸਹਿ ਨਾਲਿ ॥ ਵਿਣੁ ਸਤਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥੪੪॥

Avguṇī bẖarpūr hai guṇ bẖī vasėh nāl.  viṇ saṯgur guṇ na jāpnī jicẖar sabaḏ na kare bīcẖār. ||44||

 

The human mind is (bharpoor) full (avgunee) of faults, but (gun) virtues (bhi) also are (vasah-i = dwell) present (naal-i = with) in it – and they can help overcome vices and lead to the Almighty.

But (gun) the virtues are not (jaapni) recognized within (vin-u) without guidance of (satgur) the true guru and that is (jichar-u na) unless one (karey = do, beechaar-u = contemplation) reflect (sabad-i = word) on teachings of the guru. 44.

 

ਲਸਕਰੀਆ ਘਰ ਸੰਮਲੇ ਆਏ ਵਜਹੁ ਲਿਖਾਇ ॥ ਕਾਰ ਕਮਾਵਹਿ ਸਿਰਿ ਧਣੀ ਲਾਹਾ ਪਲੈ ਪਾਇ ॥

Laskarī▫ā gẖar sammle ā▫e vajahu likẖā▫e.  Kār kamāvėh sir ḏẖaṇī lāhā palai pā▫e.

 

(Laskreeaa) soldiers (sammley) take their (ghar = home) posts, i.e. all creatures take their assigned roles in life; they (aaey) came to perform these roles and (vajahu) the salaries (likhaaey = written) pre-ordained, i.e. the reward for living by commands of the Creator is union with it.

If they (kamaavah-i) carry out (kaar) the task (sir-i = on the head) as allotted by (dhani) the Master, they (palai = in bag, paaey = receive) get (laaha) the profit – of union with IT.

 

ਲਬੁ ਲੋਭੁ ਬੁਰਿਆਈਆ ਛੋਡੇ ਮਨਹੁ ਵਿਸਾਰਿ ॥ ਗੜਿ ਦੋਹੀ ਪਾਤਿਸਾਹ ਕੀ ਕਦੇ ਨ ਆਵੈ ਹਾਰਿ ॥

Lab lobẖ buri▫ā▫ī▫ā cẖẖode manhu visār.  Gaṛ ḏohī pāṯisāh kī kaḏe na āvai hār.

 

They (chhoddey) forsake and (visaar-i = forget) dispel (buriaaeeaa = faults) the vices of (lab-u ) possessiveness, (lobh-u) greed/craving (manh-u) from the mind.

One who keeps (dohi/duhaaee) the message/direction of (paatisaah = emperor) the Supreme Master (garr-i = in the fort/body) within, (haar-i) failure to unite with the Almighty (kadey na) never (aavai) comes to him/her – s/he is certain to unite with the Master.

 

ਚਾਕਰੁ ਕਹੀਐ ਖਸਮ ਕਾ ਸਉਹੇ ਉਤਰ ਦੇਇ ॥ ਵਜਹੁ ਗਵਾਏ ਆਪਣਾ ਤਖਤਿ ਨ ਬੈਸਹਿ ਸੇਇ ॥

Cẖākar kahī▫ai kẖasam kā sa▫uhe uṯar ḏe▫e.  vajahu gavā▫e āpṇā ṯakẖaṯ na baisėh se▫e.

 

If one who (kaheeai) is said to be (chaakar-u) an employee of (khasam) the Master but (utar dey-i) answers back (sauhey) to the Master. (Sey-i = that) s/he (gavaaey) loses (vajahu) the salary and does not (basah-i = sit, takhat-i = on throne) advance in status; similarly one who justifies his/her actions of not obeying Divine commands cannot attain union with the Creator.

 

ਪ੍ਰੀਤਮ ਹਥਿ ਵਡਿਆਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਅਵਰੁ ਨ ਕੋਇ ਕਰੇਇ ॥੪੫॥
Parīṯam hath vaḏi▫ā▫ī▫ā jai bẖāvai ṯai ḏe▫e.  Āp kare kis ākẖī▫ai avar na ko▫e kare▫i. ||45||

 

(Vaddiaaeeaa = glories) Divine grace is (haath-i) in hands of (preetam = beloved) the kind Almighty and (dey-i) gives to (jai) whom IT is (bhaavai) pleases.

IT (karey) does that (aap-i) on IT’[s own, so (kis-u = whom) there is none (avar-u) else to whom can we (aakheeai = speak) make supplication, and hence should be happy to live by IT’s commands. 45.

 

ਬੀਜਉ ਸੂਝੈ ਕੋ ਨਹੀ ਬਹੈ ਦੁਲੀਚਾ ਪਾਇ ॥ ਨਰਕ ਨਿਵਾਰਣੁ ਨਰਹ ਨਰੁ ਸਾਚਉ ਸਾਚੈ ਨਾਇ ॥

Bīja▫o sūjẖai ko nahī bahai ḏulīcẖā pā▫e.  Narak nivāraṇ narah nar sācẖa▫o sācẖai nā▫e.

 

(Ko nahi) no one (beejau) else (soojhai) seems capable to (bahai) sit on (paaey = places, duleechaa = carpet) seat of authority – equal to the Almighty.

(Narah nar-u = man among men) the Almighty alone can (nivaaran = do away) obviate (narak = hell) being put in reincarnation; (saachau) the Eternal has (saachai) eternal (naaey = naam) virtues/powers.

 

ਵਣੁ ਤ੍ਰਿਣੁ ਢੂਢਤ ਫਿਰਿ ਰਹੀ ਮਨ ਮਹਿ ਕਰਉ ਬੀਚਾਰੁ ॥ ਲਾਲ ਰਤਨ ਬਹੁ ਮਾਣਕੀ ਸਤਿਗੁਰ ਹਾਥਿ ਭੰਡਾਰੁ ॥

vaṇ ṯariṇ dẖūdẖaṯ fir rahī man mėh kara▫o bīcẖār.  Lāl raṯan baho māṇkī saṯgur hāth bẖandār.

 

I (phir-i rahi) wandered in (van-u = tree) the jungle and (trin-u) grass – all over but not found the Almighty and then (karau = I do, beechaar-u = thought) reflected (mah-i) in (man) mind.

And realized that (bhanddaar-u = store-gouse) the treasure of (laal, ratan, maanki = precious stones) valuable awareness of Divine virtues is (haath-i) in the hands of (satgur) the true guru – i.e. the Almighty is found with guidance of the true guru.

 

ਊਤਮੁ ਹੋਵਾ ਪ੍ਰਭੁ ਮਿਲੈ ਇਕ ਮਨਿ ਏਕੈ ਭਾਇ ॥ ਨਾਨਕ ਪ੍ਰੀਤਮ ਰਸਿ ਮਿਲੇ ਲਾਹਾ ਲੈ ਪਰਥਾਇ ॥

Ūṯam hovā parabẖ milai ik man ekai bẖā▫e.  Nānak parīṯam ras mile lāhā lai parthā▫e.

 

I learnt from the guru that it is through (ik = one, man-i = of mind) single-minded (eykai = only one, bhaaey = love) focus on love/obedience of the Almighty that one can (hova) become (ootam-u) sublime – free of other thoughts from the mind – and thus (milai) find (rabh-u) the Master within.

(Preetam) the Beloved (milai) is found (ras-i) through love; and one leaves this world (lai) taking this (laahaa = profit) credit (parthaaey = that place) to the hereafter – with which one is accepted for union with the Almighty, says Nanak.

 

ਰਚਨਾ ਰਾਚਿ ਜਿਨਿ ਰਚੀ ਜਿਨਿ ਸਿਰਿਆ ਆਕਾਰੁ ॥ ਗੁਰਮੁਖਿ ਬੇਅੰਤੁ ਧਿਆਈਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੪੬॥

Racẖnā rācẖ jin racẖī jin siri▫ā ākār.  Gurmukẖ be▫anṯ ḏẖi▫ā▫ī▫ai anṯ na pārāvār. ||46||

 

The Creator (jin-i) who (raach-i) is engaged in making (rachna) the creation, and (rachi) created us, and (jin-i) who (siriaa = made) gave it (aakaar-u) the form, i.e. created us as human beings,

IT is (beyant-u) the Infinite, with no (ant-u) limit or (paaravaar-u = near or far end) boundary; we should (dhiaaeeai) pay attention – to IT’s virtues and commands, i.e. carry out the role IT allotted us. 46.

 

The letter Rraarraa.

 

ੜਾੜੈ ਰੂੜਾ ਹਰਿ ਜੀਉ ਸੋਈ ॥ ਤਿਸੁ ਬਿਨੁ ਰਾਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ੜਾੜੈ ਗਾਰੁੜੁ ਤੁਮ ਸੁਣਹੁ ਹਰਿ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਪਾਈਐ ਮਤੁ ਕੋ ਭਰਮਿ ਭੁਲਾਹਿ ॥

ṛāṛai rūṛā har jī▫o so▫ī.  Ŧis bin rājā avar na ko▫ī.  ṛāṛai gāruṛ ṯum suṇhu har vasai man māhi.  Gur parsādī har pā▫ī▫ai maṯ ko bẖaram bẖulāhi.

 

(Rraarrai) by the letter Rraaraa. (Soee = that alone) the One (jeeo) revered (har-i) Almighty is (roorra = handsome) lovable. There is no (avar-u) other (raaja = king) Supreme Sovereign (bin-u) besides (tis) IT.

Listen (tum) thou to (gaarurr-u/garurr – mantra to protect against snake poison) Divine virtues and commands – to drive out vices and evil thoughts out of the mind – and you will find (har-i) the Almighty (vasai) abiding (maah-i) in (man) the mind.

(Mat-u) lest (ko) someone (bhulaah-i) be misled (bharam-i) in delusion, remember that (har-i) the Almighty (paaeeai) is found (parsaadi) with grace/guidance of (gur) the guru – not through rituals or worship of gods/goddesses.

 

ਸੋ ਸਾਹੁ ਸਾਚਾ ਜਿਸੁ ਹਰਿ ਧਨੁ ਰਾਸਿ ॥ ਗੁਰਮੁਖਿ ਪੂਰਾ ਤਿਸੁ ਸਾਬਾਸਿ ॥

So sāhu sācẖā jis har ḏẖan rās.  Gurmukẖ pūrā ṯis sābās.

 

(So = that) the person (jis-u) who has (dhan-u = money) the wealth of awareness of virtues and commands of (har-i) the Almighty as (raas-i = capital for doing business) the guide for life, is (saacha) truly (saah-u) rich/virtuous. S/he becomes (pooraa) accomplished (gurmukh-i) with the guru’s guidance; (saabaas-i = congratulations) glory to (tis-u) him/her.

 

Page 937

 

ਰੂੜੀ ਬਾਣੀ ਹਰਿ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥ ਆਪੁ ਗਇਆ ਦੁਖੁ ਕਟਿਆ ਹਰਿ ਵਰੁ ਪਾਇਆ ਨਾਰਿ ॥੪੭॥

Rūṛī baṇī har pā▫i▫ā gur sabḏī bīcẖār.  Āp ga▫i▫ā ḏukẖ kati▫ā har var pā▫i▫ā nār. ||47||

 

S/he (paaiaa) finds the Almighty (beechaar-i) by contemplating (sabdi = word of) teachings of the guru; (baani = words) the guru’s teachings are (roorri) beautiful/lovable and agreeable.

By following them, (aap-u = self) ego of the soul-wife (gaiaa) goes, (dukh-u) the pain of separation from the Almighty-husband caused by ego (kattiaa = cut) is obviated and (naar-i = woman) soul-wife (paaiaa) finds (var-u = spouse) the Almighty husband. 47.

ਸੁਇਨਾ ਰੁਪਾ ਸੰਚੀਐ ਧਨੁ ਕਾਚਾ ਬਿਖੁ ਛਾਰੁ ॥ ਸਾਹੁ ਸਦਾਏ ਸੰਚਿ ਧਨੁ ਦੁਬਿਧਾ ਹੋਇ ਖੁਆਰੁ ॥

Su▫inā rupā sancẖī▫ai ḏẖan kācẖā bikẖ cẖẖār.  Sāhu saḏā▫e sancẖ ḏẖan ḏubiḏẖā ho▫e kẖu▫ār.

 

We (sancheeai) amass (suina = gold, rupa = silver) riches, but this (dhan-u) wealth (kaachaa = fragile) is transitory, (bikh-u = poison) causes to die spiritual death – causes to forget the Almighty and succumb to vices – and is given up like (chhaar-u) dust, i.e. is left behind on death.

A person who (sanch-i) amasses this (dhan-u) wealth may (sadaaey) be called (saah-u) rich, but (hoey) is (khuaar-u) frustrated in his/her wish to find God, because of (dubidhaa) dualism – seeking God but at the same time being attached to wealth.

 

ਸਚਿਆਰੀ ਸਚੁ ਸੰਚਿਆ ਸਾਚਉ ਨਾਮੁ ਅਮੋਲੁ ॥ ਹਰਿ ਨਿਰਮਾਇਲੁ ਊਜਲੋ ਪਤਿ ਸਾਚੀ ਸਚੁ ਬੋਲੁ ॥

Sacẖi▫ārī sacẖ sancẖi▫ā sācẖa▫o nām amol.  Har nirmā▫il ūjlo paṯ sācẖī sacẖ bol.

 

(Sachiaari) those who live by truth – Naam or Divine virtues and commands as guide – they (sanchiaa) gather (sach-u) the truth, i.e. add to credit of good deeds in their account, by emulating (amol-u) the priceless Naam,.

(Har-i) the Almighty is (nirmaail-u) pristine, being (oojlo = clean) untouched by the world-play; those who keep IT in mind (bol-u) speak and live by (sach-u = truth) Naam and obtain (saachi = true) the eternal (pat-i) honor of merging in the Almighty.

 

Note: Hans is a bird with ability to separate milk from water. These birds are believed to stay at Mansrovar Lake in the Himalayas and feed only on pearls. In Gurbani (sar) pool or (saagar) ocean/body of water are used as metaphor for God or guru/holy congregation and Hans for Sikhs or seekers who discriminate between virtues and evil. This is the background to the line below:

 

ਸਾਜਨੁ ਮੀਤੁ ਸੁਜਾਣੁ ਤੂ ਤੂ ਸਰਵਰੁ ਤੂ ਹੰਸੁ ॥ ਸਾਚਉ ਠਾਕੁਰੁ ਮਨਿ ਵਸੈ ਹਉ ਬਲਿਹਾਰੀ ਤਿਸੁ ॥

Sājan mīṯ sujāṇ ṯū ṯū sarvar ṯū hans.  Sācẖa▫o ṯẖākur man vasai ha▫o balihārī ṯis.

 

O Almighty, (too) You are (sujaan-u) the omniscient/wise (saajan-u meet-u) friend; You are (sarvar-u = pool) body of water/the Almighty Master, as well as (hans) the devotees, i.e. the devotees emulate Divine virtues and become like the Almighty.

(Hau) I (balihaari = am sacrifice) adore (tis-u = that) the person in whose (man-i) mind (saachau) the Eternal (tthaakur-u) Master (vasai = abides) is remembered, i.e. who remembers and lives by Naam.

 

ਮਾਇਆ ਮਮਤਾ ਮੋਹਣੀ ਜਿਨਿ ਕੀਤੀ ਸੋ ਜਾਣੁ ॥ ਬਿਖਿਆ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਬੂਝੈ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥੪੮॥

Mā▫i▫ā mamṯā mohṇī jin kīṯī so jāṇ.  Bikẖi▫ā amriṯ ek hai būjẖai purakẖ sujāṇ. ||48||

 

O human, (maaiaa) the world-play – of relatives, wealth, status, pleasures and so on –  is (mohani) fascinating and you have (mamata) attachment to them; you should instead (jaan-u = know) acknowledge and obey (so = that) the Creator (jin-i) who (keeti) created the objects of attachment.

(Sujaan-u) a wise (purakh-u) person (boojhai) understands that (bikhiaa) vices and (amrit-u) life-giving Naam are (eyk-u = one) the same, i.e. they are both created by the Creator, and one can be in the world-play and still overcome vices by being conscious of Divine virtues and commands. 48.

 

The letter Khakhaa.

 

ਖਿਮਾ ਵਿਹੂਣੇ ਖਪਿ ਗਏ ਖੂਹਣਿ ਲਖ ਅਸੰਖ ॥ ਗਣਤ ਨ ਆਵੈ ਕਿਉ ਗਣੀ ਖਪਿ ਖਪਿ ਮੁਏ ਬਿਸੰਖ ॥

Kẖimā vihūṇe kẖap ga▫e kẖūhaṇ lakẖ asaʼnkẖ.  Gaṇaṯ na āvai ki▫o gaṇī kẖap kẖap mu▫e bisankẖ.

 

(Khoohan-i) multitudes, (lakh) hundreds of thousands, (asankh) beyond count, i.e. innumerable people (vihooney = bereft of, khima = forgiveness/tolerance) who do not accept Divine will/commands (khap-i gaey) feel miserable and perish – like boiling water.

(Kio = how?) I cannot (gani) count them, they are (na aavai) beyond (ganat) count; (bisankh) countless such people (khap-i khap-i) remain miserable and (muey) die.

 

ਖਸਮੁ ਪਛਾਣੈ ਆਪਣਾ ਖੂਲੈ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦਿ ਮਹਲੀ ਖਰਾ ਤੂ ਖਿਮਾ ਸਚੁ ਸੁਖ ਭਾਇ ॥

Kẖasam pacẖẖāṇai āpṇā kẖūlai banḏẖ na pā▫e.  Sabaḏ mahlī kẖarā ṯū kẖimā sacẖ sukẖ bẖā▫e.

 

One who (pachhaanai = recognizes) finds (aapna = own) his/her (khasam-u) Master, i.e. obtains awareness of Divine virtues and commands, his/her (bandh-u = bondage) attachment to the world-play (khoolai = opens) breaks and attachment does not (paaey) happen again.

If (too) you (khimaa) live by Divine virtues and commands (sabad-i = with word) with the guru’s guidance and (bhaaey) lovingly treat it as (sach-u) true (such-u) comfort, then you will be accepted as (kharaa) genuine (mahal-i) by the Almighty.

 

ਖਰਚੁ ਖਰਾ ਧਨੁ ਧਿਆਨੁ ਤੂ ਆਪੇ ਵਸਹਿ ਸਰੀਰਿ ॥ ਮਨਿ ਤਨਿ ਮੁਖਿ ਜਾਪੈ ਸਦਾ ਗੁਣ ਅੰਤਰਿ ਮਨਿ ਧੀਰ ॥

Kẖaracẖ kẖarā ḏẖan ḏẖi▫ān ṯū āpe vasėh sarīr.  Man ṯan mukẖ jāpai saḏā guṇ anṯar man ḏẖīr.

 

O Almighty, (too) You (vasah-i) abide (sareer-i) in the body – are present in one – who (kharach-u) spends (kharaa) genuine (dhan-u) money, i.e. truly lives by Naam rather than engage in pretentions; s/he (dhiaan-u) pay attention to Naam.

S/he (sadaa) ever (jaapai) remembers You (man-i= in mind) in thoughts, (tan-i = in body) in actions and (mukh-i = from mouth) in speech, keeps (gun) Divine virtues (anatr-i) within and attains (dheer = steadfast-ness) peace (man-i) of mind.

 

ਹਉਮੈ ਖਪੈ ਖਪਾਇਸੀ ਬੀਜਉ ਵਥੁ ਵਿਕਾਰੁ ॥ ਜੰਤ ਉਪਾਇ ਵਿਚਿ ਪਾਇਅਨੁ ਕਰਤਾ ਅਲਗੁ ਅਪਾਰੁ ॥੪੯॥

Ha▫umai kẖapai kẖapā▫isī bīja▫o vath vikār.  Janṯ upā▫e vicẖ pā▫i▫an karṯā alag apār. ||49||

 

One who acts (haumai = ego) by self-will – ignoring Divine commands and guru’s teachings -, (khapai) feels miserable and (khapaaisi) makes others miserable, because (beejau) other (vath-u/vast) things/thoughts lead to (vikaar-u) evil.

(Karta) the Creator (upaaey) created (jant) the creatures and (paaiaan-u) put the attachments to the world-play (vich-i) in him/her, but (apaar-u) the Infinite remains (alag-u = separate) unattached to the world-play – and we need to emulate that virtue – to be united. 49.

 

The letter Sasaa.

 

ਸ੍ਰਿਸਟੇ ਭੇਉ ਨ ਜਾਣੈ ਕੋਇ ॥ ਸ੍ਰਿਸਟਾ ਕਰੈ ਸੁ ਨਿਹਚਉ ਹੋਇ ॥

Sariste bẖe▫o na jāṇai ko▫e.  Saristā karai so nihcẖa▫o ho▫e.

 

(Koey na) no one (jaanai) knows (bheyo/bheyd) mysteries of the Almighty (sristtey) Creator of the universe; but one thing is certain, what (sristta) the Creator (karai) does (su) that (nihchau) surely (hoey) happens.

 

ਸੰਪੈ ਕਉ ਈਸਰੁ ਧਿਆਈਐ ॥ ਸੰਪੈ ਪੁਰਬਿ ਲਿਖੇ ਕੀ ਪਾਈਐ ॥ ਸੰਪੈ ਕਾਰਣਿ ਚਾਕਰ ਚੋਰ ॥ ਸੰਪੈ ਸਾਥਿ ਨ ਚਾਲੈ ਹੋਰ ॥

Sampai ka▫o īsar ḏẖi▫ā▫ī▫ai.  Sampai purab likẖe kī pā▫ī▫ai.  Sampai kāraṇ cẖākar cẖor.  Sampai sāth na cẖālai hor.

 

People (dhiaaeeai) invoke the Almighty (eesar-u) Master of the universe (kau) for (sampai) wealth of awareness of Divine virtues and commands; that (sampai) wealth is (paaeeai) obtained as (likhey = written) is ordained (purab-i) based on past deeds, i.e. one who has the aptitude obtains this awareness. This wealth accompanies the soul to the hereafter.

People become (chaakar) servants to earn, or even become (chor) thieves (kaaaran-i) for the sake of (sampai) money; but this wealth does not go (saath-i) with the soul and is left for (hor) others, after death.

 

ਬਿਨੁ ਸਾਚੇ ਨਹੀ ਦਰਗਹ ਮਾਨੁ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਛੁਟੈ ਨਿਦਾਨਿ ॥੫੦॥

Bin sācẖe nahī ḏargėh mān.  Har ras pīvai cẖẖutai niḏān. ||50||

 

One does not receive (maan-u = honor) acceptance (dargah) in Divine court (bin-u) without – living by virtues and commands of – (saachey) the Eternal; one who (peevai) drinks (ras-u) the elixir of, i.e. lives by – virtues and commands, of (har-i) the Almighty, is (chhuttai) delivered – from reincarnations – (nidaan-i) at the end of life. 50.

 

The Letter Hahaa

 

ਹੇਰਤ ਹੇਰਤ ਹੇ ਸਖੀ ਹੋਇ ਰਹੀ ਹੈਰਾਨੁ ॥ ਹਉ ਹਉ ਕਰਤੀ ਮੈ ਮੁਈ ਸਬਦਿ ਰਵੈ ਮਨਿ ਗਿਆਨੁ ॥

Heraṯ heraṯ he sakẖī ho▫e rahī hairān.  Ha▫o ha▫o karṯī mai mu▫ī sabaḏ ravai man gi▫ān.

 

Says a soul-wife: (Hey) o (sakhi) girlfriends, I (hoey rahi) am (hairaan-u) surprised (heyrat h-erat) seeing. That when I (karti = did) used to indulge in (hau hau) egoistic behavior, I could not get peace, but now that (mai = I) ego (muee) has been killed/dissolved, (giaan-u) awareness (sabad-i = of word) of Divine commands (ravai) remains (man-i) in the mind – I am humble, and at peace.

 

ਹਾਰ ਡੋਰ ਕੰਕਨ ਘਣੇ ਕਰਿ ਥਾਕੀ ਸੀਗਾਰੁ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇਆ ਸਗਲ ਗੁਣਾ ਗਲਿ ਹਾਰੁ ॥

Hār dor kankan gẖaṇe kar thākī sīgār.  Mil parīṯam sukẖ pā▫i▫ā sagal guṇā gal hār.

 

I (thaakee = got tired) tried hard (seegaar-u) adorning myself by (kar-i = doing) wearing (ghaney) plenty of (haar) necklaces, (ddor) strings and (kankan/kangan) bracelets – to attract the attention of the Almighty-husband, i.e. performed all types of rituals but did not find the Master.

I (paaiaa) obtained (sukh-u) peace (mil-i) on finding (preetam) the Beloved Master within – with the guru’s guidance; I now wear (haar-u) the necklace of remembering (sagal) all (gunaa) virtues (gal-i) round the neck, i.e. one who lives by Divine virtues and commands, needs to perform no rituals.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਪਿਆਰੁ ॥ ਹਰਿ ਬਿਨੁ ਕਿਨਿ ਸੁਖੁ ਪਾਇਆ ਦੇਖਹੁ ਮਨਿ ਬੀਚਾਰਿ ॥

Nānak gurmukẖ pā▫ī▫ai har si▫o parīṯ pi▫ār.  Har bin kin sukẖ pā▫i▫ā ḏekẖhu man bīcẖār.

 

Says Guru Nanak: (Preet-i) affection and (piaar-u) love (siau = with) of (har-i) the Almighty (paaeeai) are obtained (gurmukh-i) by following the guru’s guidance.

Just (beechaar-i) reflect (man-i) in the mind and you will (deykhahu = see) realize that (kin-i = who?) no one can ever (paaiaa) attain (sukh-u) peace (bin-u) without – emulation of virtues and obedience to commands of – (har-i) the Almighty.

 

ਹਰਿ ਪੜਣਾ ਹਰਿ ਬੁਝਣਾ ਹਰਿ ਸਿਉ ਰਖਹੁ ਪਿਆਰੁ ॥ ਹਰਿ ਜਪੀਐ ਹਰਿ ਧਿਆਈਐ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ॥੫੧॥

Har paṛ▫ṇā har bujẖ▫ṇā har si▫o rakẖahu pi▫ār.  Har japī▫ai har ḏẖi▫ā▫ī▫ai har kā nām aḏẖār. ||51||

 

One who wants peace, should engage in (parrna = reading) acquiring awareness and (bujhna) understanding – of Naam or Divine virtues and commands and (rakhahu) maintain (piaar-u) love (siau) for the Almighty – without wavering.

We should (japeeai) recall virtues and commands of the Almighty and (dhiaaeeai) pay attention to them, practicing Naam as (adhaar-u = support) guide for life. 51.

 

The Letter Kakaa

 

ਲੇਖੁ ਨ ਮਿਟਈ ਹੇ ਸਖੀ ਜੋ ਲਿਖਿਆ ਕਰਤਾਰਿ ॥ ਆਪੇ ਕਾਰਣੁ ਜਿਨਿ ਕੀਆ ਕਰਿ ਕਿਰਪਾ ਪਗੁ ਧਾਰਿ ॥

Lekẖ na mit▫ī he sakẖī jo likẖi▫ā karṯār.  Āpe kāraṇ jin kī▫ā kar kirpā pag ḏẖār.

 

(Hey) o (sakhi) girlfriend, (leykh-u = writing) destiny (jo) which (likhiaa) has been written (kartaar-i) by the Creator cannot (mittiaa = effaced) be countermanded.

(Aapey = self) the Creator (jin-i) who (keeaa) created (kaaran-u) the creation – can erase it – when IT (dhaar-i) shows (kirpa) mercy and (dhaar-i) places (pag) the foot, i.e. destiny can be modified when the Master abides, in the mind – and one lives by Naam.

 

ਕਰਤੇ ਹਥਿ ਵਡਿਆਈਆ ਬੂਝਹੁ ਗੁਰ ਬੀਚਾਰਿ ॥ ਲਿਖਿਆ ਫੇਰਿ ਨ ਸਕੀਐ ਜਿਉ ਭਾਵੀ ਤਿਉ ਸਾਰਿ ॥

Karṯe hath vaḏi▫ā▫ī▫ā būjẖhu gur bīcẖār.  Likẖi▫ā fer na sakī▫ai ji▫o bẖāvī ṯi▫o sār.

 

Imparting of (vaddiaaeeaa) virtues is (hath-i = in hand) are at the will of (kartey) the Creator – based on our deeds –; (beechaar-i) reflect on teachings of (gur) the guru and you will (boojhahu) understand this.

(Likhiaa = writing) will of the Almighty (na sakeeai) cannot (pheyr-i = returned) be revoked; O Almighty, please (saar-i = look after) keep us (jiau) as (bhaavi) pleases You.

 

ਨਦਰਿ ਤੇਰੀ ਸੁਖੁ ਪਾਇਆ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਮਨਮੁਖ ਭੂਲੇ ਪਚਿ ਮੁਏ ਉਬਰੇ ਗੁਰ ਬੀਚਾਰਿ ॥

Naḏar ṯerī sukẖ pā▫i▫ā Nānak sabaḏ vīcẖār.  Manmukẖ bẖūle pacẖ mu▫e ubre gur bīcẖār.

 

Says Guru Nanak: (Sukh-u) peace (paaiaa) is attained (nadar-i = sight of grace, teyri = your) with Your grace, which is earned by (veechaar-i) contemplation and practice of teachings of (gur) the guru.

(Manmukh = self-willed) those who do not follow the guru (bhooley) go astray and (pach-i = burn, muey = die) suffer – in cycles of births and deaths; those who (beechaar-i = reflect) follow teachings of (gur) the guru (ubrey) are saved.

 

ਜਿ ਪੁਰਖੁ ਨਦਰਿ ਨ ਆਵਈ ਤਿਸ ਕਾ ਕਿਆ ਕਰਿ ਕਹਿਆ ਜਾਇ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਹਿਰਦੈ ਦਿਤਾ ਦਿਖਾਇ ॥੫੨॥

Jė purakẖ naḏar na āvī ṯis kā ki▫ā kar kahi▫ā jā▫e.  Balihārī gur āpṇe jin hirḏai ḏiṯā ḏikẖā▫e. ||52||

 

(Purakh-u) the all-pervasive Almighty (j-i) who is not (aavaee = comes, nadar-i = in sight) seen, i.e. is formless, (kiaa = what?) one cannot (kar-i = make) understand, or (kahaiaa jaae = be said) tell (tis ka) about IT.

I (balihaari = am sacrifice) adore (aapney = own) my (gur) guru (jin-i) who (ditaa dikhaaey) showed IT’s presence (hirdai) in the mind. 52.

 

ਪਾਧਾ ਪੜਿਆ ਆਖੀਐ ਬਿਦਿਆ ਬਿਚਰੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥

Pāḏẖā paṛi▫ā ākẖī▫ai biḏi▫ā bicẖrai sahj subẖā▫e.  Biḏi▫ā soḏẖai ṯaṯ lahai rām nām liv lā▫e.

 

(Paadhaa) a teacher can (aakheeai) be said to be (parriaa) learned if (sahj subhaaey = naturally) it has become his nature to (bichrai) conduct him-self by (bidiaa = education) what he teaches.

If he (sodhai) contemplates (bidiaa) the teachings, he can (lahai) find/know (tat-u) the reality and (liv laaey) remain focused on (naam) virtues and commands of (raam) the all-pervasive Almighty.

 

Page 938

 

ਮਨਮੁਖੁ ਬਿਦਿਆ ਬਿਕ੍ਰਦਾ ਬਿਖੁ ਖਟੇ ਬਿਖੁ ਖਾਇ ॥ ਮੂਰਖੁ ਸਬਦੁ ਨ ਚੀਨਈ ਸੂਝ ਬੂਝ ਨਹ ਕਾਇ ॥੫੩॥

Manmukẖ biḏi▫ā bikarḏā bikẖ kẖate bikẖ kẖā▫e.  Mūrakẖ sabaḏ na cẖīn▫ī sūjẖ būjẖ nah kā▫e. ||53||

 

(Manmukh-u) a self-willed teacher who ignores virtues and commands of the Almighty – and the needs of the pupils – (bikrada) sells (bidiaa) education, i.e. works only for money; he (khattey = earns) gathers (bikh-u = poison) vices in his mind and (khaaey = eats, bikh-u = /poson/vices) commits vices.

(Moorakh-u) the fool does not (cheenaee = know) contemplate (sabad-u) the guru’s teachings and has (na kaaey) no (soojh) awareness or (boojh) understanding of – his role. 53.

 

ਪਾਧਾ ਗੁਰਮੁਖਿ ਆਖੀਐ ਚਾਟੜਿਆ ਮਤਿ ਦੇਇ ॥ ਨਾਮੁ ਸਮਾਲਹੁ ਨਾਮੁ ਸੰਗਰਹੁ ਲਾਹਾ ਜਗ ਮਹਿ ਲੇਇ ॥

Pāḏẖā gurmukẖ ākẖī▫ai cẖātṛi▫ā maṯ ḏe▫e.  Nām samālahu nām sangrahu lāhā jag mėh le▫e.

 

(Paadhaa) a teacher (aakheea) is said (gurmukh-i) to follow the guru’s teachings if he (dey-i) gives the following (mat-i) counsel to (chaattrriaa) the pupils. (Sangrahu = gather) get awareness of and (samhaalhu) keep in mind (naam-u) Divine virtues and commands to (ley-i) take (laaha = profit) benefit (mah-i) in (jag) the world, i.e. to achieve the purpose of human birth to unite with the Almighty.

 

ਸਚੀ ਪਟੀ ਸਚੁ ਮਨਿ ਪੜੀਐ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥ ਨਾਨਕ ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਸੁ ਰਾਮ ਨਾਮੁ ਗਲਿ ਹਾਰੁ ॥੫੪॥੧॥

Sacẖī patī sacẖ man paṛī▫ai sabaḏ so sār.  Nānak so paṛi▫ā so pandiṯ bīnā jis rām nām gal hār. ||54||1||

 

(Sachi) true (patti = tablet to write on) writing/learning is keep (sach-u) the Eternal (man-i) in mind and (parreeai) read (saar-u) the Sublime (sabad-u) teachings of the guru.

Says Guru Nanak: (So) that person is considered (parriaa) learned, (pandit-u) a scholar and (beena) wise (jis-u) who lives by (naam-u) virtues and commands of (raam) the all-pervasive Almighty as (haar-i = necklace, gal-i = round the neck) the adornment to please the Master. 54. 1.

 

 

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.

 

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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