SGGS pp 966-968, Raamkali Ki Vaar by Balvandd and Sataa.

ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਰਾਇ ਬਲਵੰਡਿ ਤਥਾ ਸਤੈ ਡੂਮਿ ਆਖੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī kī vār rā▫e Balvand ṯathā Saṯai dūm ākẖī Ik▫oaŉkār saṯgur parsāḏ.

(Vaar) a ballad in praise of the gurus in Raag Raamkali (aakhi = said) sung by (ddoom-i) the bards Raaey Balvandd and (satai) Sataa. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

Note: There are a total of eight Paurris in this Vaar. The first above three Paurris are by Balvandd and the balance five by Sataa.

ਨਾਉ ਕਰਤਾ ਕਾਦਰੁ ਕਰੇ ਕਿਉ ਬੋਲੁ ਹੋਵੈ ਜੋਖੀਵਦੈ ॥ ਦੇ ਗੁਨਾ ਸਤਿ ਭੈਣ ਭਰਾਵ ਹੈ ਪਾਰੰਗਤਿ ਦਾਨੁ ਪੜੀਵਦੈ ॥
Nā▫o karṯā kāḏar kare ki▫o bol hovai jokẖīvaḏai. Ḏe gunā saṯ bẖaiṇ bẖarāv hai pārangaṯ ḏān paṛīvaḏai.

When (kaadar-u) the Omnipotent (karta) creator – the highest authority – (karey) makes (naau/niaau) a decision, i.e. whatever IT commands, that (bol-u = word) command (kiau = how?) cannot (hovai) be (jokheevdai = weighed) be questioned.

(Dey/daivee) Divine (gunaa) virtues like (sat-i) truthful-ness are like (bhain) sisters and (bhraav) brothers of the guru, i.e. they are ever with the guru; those who have them (parreevdai) obtain (daan-u) the benediction of (paarangat-i) emancipation, i.e. one who is free of vices in the world-play becomes the guru.

ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ ॥ ਲਹਣੇ ਧਰਿਓਨੁ ਛਤੁ ਸਿਰਿ ਕਰਿ ਸਿਫਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਦੈ ॥

Nānak rāj cẖalā▫i▫ā sacẖ kot saṯāṇī nīv ḏai. Lahṇe ḏẖari▫on cẖẖaṯ sir kar sifṯī amriṯ pīvḏai.

(Nanak-i) Guru Nanak (chalaaiaa = started) founded (raaj-u = kingdom) the new faith (dai = giving) with (sataanee) a strong (neev) foundation like that of (kott-u) the fort, i.e. based on Naam or Divine virtues and commands.

He (dharion) put (chhat-u) the crown (sir-i) over the head (lahney) of Lahna – anointed him as the next Guru who (peevdai = drank) lived by (amrit-u) the life giving elixir of (siphti) of praising and emulating Divine virtues.

ਮਤਿ ਗੁਰ ਆਤਮ ਦੇਵ ਦੀ ਖੜਗਿ ਜੋਰਿ ਪਰਾਕੁਇ ਜੀਅ ਦੈ ॥ ਗੁਰਿ ਚੇਲੇ ਰਹਰਾਸਿ ਕੀਈ ਨਾਨਕਿ ਸਲਾਮਤਿ ਥੀਵਦੈ ॥ ਸਹਿ ਟਿਕਾ ਦਿਤੋਸੁ ਜੀਵਦੈ ॥੧॥

Maṯ gur āṯam ḏev ḏī kẖaṛag jor purāku▫e jī▫a ḏai. Gur cẖele rahrās kī▫ī Nānak salāmaṯ thīvḏai. Sėh tikā ḏiṯos jīvḏai. ||1||

(Dai) giving (praakuey-i) the strong (khrrag-i = dagger) weapon – of awareness of Naam – and (jor-i) strength to Bhai Lahna, (mat-i = counsel) as commanded by (aatam deyv) God within;

(Nanak-i) Nanak (gur-i) the Guru, (kee-ee = did) paid (rahraas-i) obeisance (cheyley) to the disciple, (theevdai) while still (salaamat-i = safe and sound) alive.

(Sah-i) the Master (dittos-u = gave/applied, ttikaa = frontal mark on forehead) anointed – his disciple as the guru, (jeevdai) while alive. 1.

ਲਹਣੇ ਦੀ ਫੇਰਾਈਐ ਨਾਨਕਾ ਦੋਹੀ ਖਟੀਐ ॥ ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥

Lahṇe ḏī ferā▫ī▫ai nānkā ḏohī kẖatī▫ai. Joṯ ohā jugaṯ sā▫e sėh kā▫i▫ā fer paltī▫ai.

Glory (di) of (lahney) Lahna – who became Guru Angad – (pheraaeeai) spread when he was (dohee/duhaaee) proclaimed Guru by (naanka) Guru Nanak and (khatteeai) merged, i.e. became like Guru Nanak.

It was (ohaa) the same (jot-i = light) spirit, (saaey) same (jugat-i = method) ways/teachings; (sah-i) the master only (pheyr-i platteeai) changed (kaaiaa) the body.

ਝੁਲੈ ਸੁ ਛਤੁ ਨਿਰੰਜਨੀ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਗੁਰ ਹਟੀਐ ॥ ਕਰਹਿ ਜਿ ਗੁਰ ਫੁਰਮਾਇਆ ਸਿਲ ਜੋਗੁ ਅਲੂਣੀ ਚਟੀਐ ॥

Jẖulai so cẖẖaṯ niranjanī mal ṯakẖaṯ baiṯẖā gur hatī▫ai. Karahi jė gur furmā▫i▫ā sil jog alūṇī cẖatī▫ai.

(Niranjanee = of the stain-less/impeccable) the Divine (chhat-u) canopy (jhulai = waves) is present over Guru Angad who (mal-i = occupies, baitthaa = sitting) sits on (takhat-u = throne) the seat (hatteeai = on the shop, gur = guru) of guru-ship.

He (karah-i) does (j-i) as (phurmaaiaa = commanded) instructed by (gur) Guru Nanak, (chatteeai) licking (aloonee = without salt – an idiom) the insipid (sil) rock, i.e. is free of tastes/attachments of the world-play – which is the method for attaining (jog-u) union with the Almighty.

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ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥ ਖਰਚੇ ਦਿਤਿ ਖਸੰਮ ਦੀ ਆਪ ਖਹਦੀ ਖੈਰਿ ਦਬਟੀਐ ॥

Langar cẖalai gur sabaḏ har ṯot na āvī kẖatī▫ai. Kẖarcẖe ḏiṯ kẖasamm ḏī āp kẖahḏī kẖair ḏabtī▫ai.

(Lanagr-u = free food distribution) the process of imparting of awareness of (sabad-i = of word) teachings of (gur) the guru on virtues of (har-i) the Almighty (chalai = runs) carried on as in Guru Nanak’s time; (na aavi = does not happen) there was (tott-i = shortage) nothing lacking in (khatteeai = earning) for people to obtain benefit.

Guru Angad (kharchey = spends) used (dit-i) the benediction of awareness of Naam or Divine virtues and commands given (di = of) by (khasam) the master – Guru Nanak; he (aap) himself (khahdi = eats) practices, and also (dabatteeai = distributes) spreads (khair = alms) this awareness.

ਹੋਵੈ ਸਿਫਤਿ ਖਸੰਮ ਦੀ ਨੂਰੁ ਅਰਸਹੁ ਕੁਰਸਹੁ ਝਟੀਐ ॥ ਤੁਧੁ ਡਿਠੇ ਸਚੇ ਪਾਤਿਸਾਹ ਮਲੁ ਜਨਮ ਜਨਮ ਦੀ ਕਟੀਐ ॥

Hovai sifaṯ kẖasamm ḏī nūr arsahu kursahu jẖatī▫ai. Ŧuḏẖ diṯẖe sacẖe pāṯisāh mal janam janam ḏī katī▫ai.

(Siphat-i) praises (di) of (khasamm) the Master (hovai = being done) are sung in the congregation; it is like (noor-u) light (kursahu = spherical object) of the sun and moon (jhatteeai) descending (arsahu) from the sky.

O (sachey) true (paatisaah = emperor) Master, influence of (mal-u) the dirt of vices of (janam janam) numerous past births is (katteeai = cut) removed (ditthai) by seeing your example, and following your teachings.

ਸਚੁ ਜਿ ਗੁਰਿ ਫੁਰਮਾਇਆ ਕਿਉ ਏਦੂ ਬੋਲਹੁ ਹਟੀਐ ॥ ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ੍ਹ ਮੁਰਟੀਐ ॥

Sacẖ jė gur furmā▫i▫ā ki▫o eḏū bolhu hatī▫ai. Puṯrī ka▫ul na pāli▫o kar pīrahu kanĥ murtī▫ai.

(Sach-u = true) the inviolable decision (j-i) which (gur-i) Nanak (phurmaaiaa = spoke) gave, (kiau) how can anyone (hatteeai = get away) not obey (eydoo) those (bolh-u) words – that Lahna is the next Guru.

But Guru Nanak’s (putree) sons did not (paaliaa) honor his (kaul-u) word to (kar-i) accept the new Guru and (muratteeai) turned (kann) the shoulder, i.e. turned away from (peerhu) from the new Guru.

ਦਿਲਿ ਖੋਟੈ ਆਕੀ ਫਿਰਨ੍ਹ੍ਹਿ ਬੰਨ੍ਹ੍ਹਿ ਭਾਰੁ ਉਚਾਇਨ੍ਹ੍ਹਿ ਛਟੀਐ ॥ ਜਿਨਿ ਆਖੀ ਸੋਈ ਕਰੇ ਜਿਨਿ ਕੀਤੀ ਤਿਨੈ ਥਟੀਐ ॥ ਕਉਣੁ ਹਾਰੇ ਕਿਨਿ ਉਵਟੀਐ ॥੨॥

Ḏil kẖotai ākī firniĥ banėh bẖār ucẖā▫iniĥ cẖẖatī▫ai. Jin ākẖī so▫ī kare jin kīṯī ṯinai thatī▫ai. Ka▫uṇ hāre kin uvtī▫ai. ||2||

With (khottai = counterfeit) evil (dil) hearts – evil thinking – they (phiran-i = wander) remained (aaki) rebels (bann-i) packing (uchaain-i) and carrying (chhatteeai = double sack/bag) the heavy (bhaar-u) load of disobedience due to pride.

One (jin-i) who is obedient (karey) does (soee = that) what the Guru (aakhee) says; one (jin-i) who (keetee) did, (tinai) he (thatteeai) was installed, as the guru.

Compliance with instructions or otherwise decides who should (haar-e) lose and (kaun-u) who should (auvatteeai) win. 2.

ਜਿਨਿ ਕੀਤੀ ਸੋ ਮੰਨਣਾ ਕੋ ਸਾਲੁ ਜਿਵਾਹੇ ਸਾਲੀ ॥ ਧਰਮ ਰਾਇ ਹੈ ਦੇਵਤਾ ਲੈ ਗਲਾ ਕਰੇ ਦਲਾਲੀ ॥

Jin kīṯī so mannṇā ko sāl jivāhe sālī. Ḏẖaram rā▫e hai ḏevṯā lai galā kare ḏalālī.

One (jin-i) who (keetee = did) carried out orders of Guru Nanak, (so = that) he (ma’nnananaa) was to be accepted as the next the guru; (ko) someone who always acts in obedience, gets (saali = house) the status of guru; one who does not, gets (jivaahey = grass) straw (saalee) of rice, i.e. gets nothing – is rejected for the sublime status.

Dharam Raaey – the metaphoric judge in Divine court (hai) is (deyvta = god) fair/just; it (lai = takes) hears (gala/galaa’n = talks) arguments and then (karey = does, dalaalee = broking) puts before God who is fair in justice.

ਸਤਿਗੁਰੁ ਆਖੈ ਸਚਾ ਕਰੇ ਸਾ ਬਾਤ ਹੋਵੈ ਦਰਹਾਲੀ ॥ ਗੁਰ ਅੰਗਦ ਦੀ ਦੋਹੀ ਫਿਰੀ ਸਚੁ ਕਰਤੈ ਬੰਧਿ ਬਹਾਲੀ ॥ ਨਾਨਕੁ ਕਾਇਆ ਪਲਟੁ ਕਰਿ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਸੈ ਡਾਲੀ ॥

Saṯgur ākẖai sacẖā kare sā bāṯ hovai ḏarhālī. Gur angaḏ ḏī ḏohī firī sacẖ karṯai banḏẖ bahālī. Nānak kā▫i▫ā palat kar mal ṯakẖaṯ baiṯẖā sai dālī.

(Sachaa) the Eternal Master (karey) does what (satigur-u) the true guru (aakhai) says; (sa) that (baat) thing (hovai) happens (darhaali) immediately, i.e. the Almighty does not countermand what the true guru says, and it happens fast.

(Dohee) fame/glory (di) of Guru Angad (phiree) spread which (sach-u) the Eternal (kartai) Creator (bandh-i = made, bahaali = caused to sit) gave him.

(Nanak-u) Guru Nanak (palatt-i kar-i) changed (kaaiaa) the body – became Guru Angad – and (mal-i = occupying, takhat-u = throne) exercised authority over (sai) hundred (ddaalee) branches, i.e. had a large following like Guru Nanak.

ਦਰੁ ਸੇਵੇ ਉਮਤਿ ਖੜੀ ਮਸਕਲੈ ਹੋਇ ਜੰਗਾਲੀ ॥ ਦਰਿ ਦਰਵੇਸੁ ਖਸੰਮ ਦੈ ਨਾਇ ਸਚੈ ਬਾਣੀ ਲਾਲੀ ॥

Ḏar seve umaṯ kẖaṛī maskalai ho▫e jangālī. Ḏar ḏarves kẖasamm ḏai nā▫e sacẖai baṇī lālī.

(Umat-i = group of believers) the followers/Sikhs (kharree) stood (dar-u = court) before him (seyvey = serve) to obey; this (hoey) is (maskalai = emery) the means of removing (jangaalee) rust – get rid of beliefs other than faith in God.

He was (darveys-u) a beggar (dar-i) at the gate (dai) of (khasam) the Master; and (sachai) the Eternal (baani) gave him (laali = redness) a radiant face – honour.

ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥ ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥

Balvand kẖīvī nek jan jis bahuṯī cẖẖā▫o paṯrālī. Langar ḏa▫ulaṯ vandī▫ai ras amriṯ kẖīr gẖi▫ālī.

Says Balvandd: Kheevi – wife of Guru Angad was (neyk) a virtuous (jan) person (jis-u) who was like a tree with (bahuti = much) good (chhaau) shade of its (patraali) leaves, i.e. looked after the large following of Guru Angad like a mother.

(Langar-i) in the free kitchen/congregation, (daulat-i) the wealth of awareness of (amrit-u = life-giving, ras-u = elixir) Naam (vanddeeai) is distributed for the soul; while she prepares (kheer) pudding of rice, sugar and milk (ghiaalee) with ghee/clarified butter in it, which shows a mother’s love, for physical needs.

ਗੁਰਸਿਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਮਨਮੁਖ ਥੀਏ ਪਰਾਲੀ ॥ ਪਏ ਕਬੂਲੁ ਖਸੰਮ ਨਾਲਿ ਜਾਂ ਘਾਲ ਮਰਦੀ ਘਾਲੀ ॥ ਮਾਤਾ ਖੀਵੀ ਸਹੁ ਸੋਇ ਜਿਨਿ ਗੋਇ ਉਠਾਲੀ ॥੩॥

Gursikẖā ke mukẖ ujle manmukẖ thī▫e parālī. Pa▫e kabūl kẖasamm nāl jāŉ gẖāl marḏī gẖālī. Māṯā kẖīvī saho so▫e jin go▫e uṯẖālī. ||3||

(Mukh) faces of (gursikhaa) the Guru’s Sikhs/followers – who learn from and obey the guru are (ujley) clean, i.e. no faults are found with them here and in the hereafter, but (manmukh = self-willed) those who do not follow the guru, (thee-ey = become, praali = straw without grain) worthless.

(Paey kabool-u) acceptance for Guru Angad came (naal-i = with) by (khasamm) the Master, (jaa-n) when he acted (mardee) like a brave man, i.e. did what was right in the environment of conflicts.

(Sahu) the husband of (maata = mother) revered mother Kheevee, i.e. Guru Angad, is one (jin-i) who (utthaali) carried (goey) the world, i.e. guided all mankind. 3.

ਹੋਰਿਂਓ ਗੰਗ ਵਹਾਈਐ ਦੁਨਿਆਈ ਆਖੈ ਕਿ ਕਿਓਨੁ ॥ ਨਾਨਕ ਈਸਰਿ ਜਗਨਾਥਿ ਉਚਹਦੀ ਵੈਣੁ ਵਿਰਿਕਿਓਨੁ ॥

Horiŉ▫o gang vahā▫ī▫ai ḏuni▫ā▫ī ākẖai kė ki▫on. Nānak īsar jagnāth ucẖhaḏī vaiṇ viriki▫on.

(Duniaaee = world) people (aakhai) say (k-i) what has Guru Nanak (kion-u) done; he has (vahaaeeai) caused flow of (gang) river Gangaa (horiaon) from another direction, i.e. backwards – the guru paid obeisance to the disciple and made him guru while himself still alive. (Note: Ultti Ganga meaning flowing backwards is an idom to describe when things are done in opposite way).

(Eesar-i) the great Guru Nanak, the embodiment of the Almighty (jagnaath-i) Master of the world (vikrion-u) uttered (uch-hadi = higher boundary) the sublime (vain-u) word, i.e. established a new tradition by Divine will.

Note: According to Hindu texts gods and demons churned the ocean using the mountain as the churner and the serpent as the string to rotate it. They brought out fourteen jewels from the ocean. It was like curd is churned to get butter using a churner (called Maadhaani) rotated by pulling the string (called Netra) wound round it with the two hands alternately. In Gurbani this is taken as metaphor for churning the mind, i.e. contemplation.

ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥ ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕਰਿ ਆਵਾ ਗਉਣੁ ਚਿਲਕਿਓਨੁ ॥

Māḏẖāṇā parbaṯ kar naiṯar bāsak sabaḏ riṛki▫on. Cẖa▫oḏah raṯan nikāli▫an kar āvā ga▫oṇ cẖilki▫on.

Guru Nanak (kar-i = made) used (parbat-u) the mountain as (maadhaana) the churner and (baasak-u) serpent and (rirrkion-u) churned (sabad-i = with word) with Divine commands, i.e. contemplated Divine commands in the mind.

He (nikaalian-u) took out (chaudah) fourteen (ratan) jewels, i.e. helped people to look within to be aware of Naam, and thus (chilkion-u = shone) transformed their lives (kar-i) making (aavaa = coming, gaun-u = going) the world a better place by their conduct.

ਕੁਦਰਤਿ ਅਹਿ ਵੇਖਾਲੀਅਨੁ ਜਿਣਿ ਐਵਡ ਪਿਡ ਠਿਣਕਿਓਨੁ ॥ ਲਹਣੇ ਧਰਿਓਨੁ ਛਤ੍ਰੁ ਸਿਰਿ ਅਸਮਾਨਿ ਕਿਆੜਾ ਛਿਕਿਓਨੁ ॥

Kuḏraṯ ah vekẖāli▫an jiṇ aivad pid ṯẖiṇki▫oṇ. Lahṇe ḏẖari▫on cẖẖaṯar sir asmān ki▫āṛā cẖẖiki▫on.

He (vekhaaleean-u) displayed (ah-i) such (kudrat-i) power; he first (jin-i) won the heart of Bhai Lahna and (tthinkion) tested (aivadd = this big) the greatness – virtues of (pidd = body) the person. And having satisfied himself (dharion-u) placed (chhatr) the canopy (sir-i) on the head (lahney) of Lahna and (chhikion-u) pulled his (kiaarraa) neck (asmaan-i) to the sky, i.e. made him the guru from a disciple.

ਜੋਤਿ ਸਮਾਣੀ ਜੋਤਿ ਮਾਹਿ ਆਪੁ ਆਪੈ ਸੇਤੀ ਮਿਕਿਓਨੁ ॥ ਸਿਖਾਂ ਪੁਤ੍ਰਾਂ ਘੋਖਿ ਕੈ ਸਭ ਉਮਤਿ ਵੇਖਹੁ ਜਿ ਕਿਓਨੁ ॥ ਜਾਂ ਸੁਧੋਸੁ ਤਾਂ ਲਹਣਾ ਟਿਕਿਓਨੁ ॥੪॥

Joṯ samāṇī joṯ māhi āp āpai seṯī miki▫on. Sikẖāŉ puṯrāŉ gẖokẖ kai sabẖ umaṯ vekẖhu jė ki▫on. Jāŉ suḏẖos ṯāŉ lahṇā tiki▫on. ||4||

Guru Nanak (samaanee) put his (jot-i = light) spirit (maah-i) in (jot-i) spirit of Bhai Lahna/Guru Angad and (aap-u) himself made him (mikion-u/ik mik) one (seyti) with (aapai) himself

After (ghokh-i kai) carefully watching, (sikhaa’n) the disciples, (putraa’n) the sons of Guru Nanak and (umat-i = people of one faith) everyone said, (veykhahu) see (j-i) what (kion-u) had he done – bowed to the disciple.

He (sudhos-u = found good) found him suitable and (taan’n) then (ttikion-u) gave the seat of the guru to Bhai Lahna. 4.

ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਨਾਲਿ ਤੁਧੁ ਹੋਰੁ ਮੁਚੁ ਗਰੂਰੁ ॥

Fer vasā▫i▫ā faru▫āṇ saṯgur kẖādūr. Jap ṯap sanjam nāl ṯuḏẖ hor mucẖ garūr.

(Pheyr-i) then (satigur-i) true Guru Angad, (pheyraan-i) the son of Bhai Pheyroo made (khaadoor-u) Khadoor Sahib (vasaaia) made a habitation.

With practice of (jap-u) remembrance and practice of Naam, (tap-u) austere living and (sanjam-u) discipline, you – Guru Angad – maintained humility while (hor-u) others hav (much-u) much (garoor-u) pride when they get high status.

ਲਬੁ ਵਿਣਾਹੇ ਮਾਣਸਾ ਜਿਉ ਪਾਣੀ ਬੂਰੁ ॥ ਵਰ੍ਹਿਐ ਦਰਗਹ ਗੁਰੂ ਕੀ ਕੁਦਰਤੀ ਨੂਰੁ ॥

Lab viṇāhe māṇsā ji▫o pāṇī būr. varĥi▫ai ḏargėh gurū kī kuḏraṯī nūr.

(Lab-u) greed (vinaahey) destroys (maansa) human beings, (jio) like (boor-u) scum destroys (paani) water – but you have pushed off the scum of vices.

(Kudrati = natural) Divine (noor-u) light (varihai) falls on, i.e. enlightens, your (dargah = court) congregation, o guru.

ਜਿਤੁ ਸੁ ਹਾਥ ਨ ਲਭਈ ਤੂੰ ਓਹੁ ਠਰੂਰੁ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਤੁਧੁ ਵਿਚਿ ਭਰਪੂਰੁ ॥

Jiṯ so hāth na labẖ▫ī ṯūŉ oh ṯẖarūr. Na▫o niḏẖ nām niḏẖān hai ṯuḏẖ vicẖ bẖarpūr.

(Too’n) You are (oh-u) that ocean of (ttharoor-u) cool-ness, i.e. example of profound peace, (jit-u) whose (haath) bottom/measure cannot (labhaee) be found/taken.

(Naam-u) Divine virtues are (nau nidh-i = nine treasures) a valuable (nidhaan-u) wealth; it was (bharpoor) brim-full (vich-i) in (tudh-u) you – you are the embodiment of the Almighty.

ਨਿੰਦਾ ਤੇਰੀ ਜੋ ਕਰੇ ਸੋ ਵੰਞੈ ਚੂਰੁ ॥ ਨੇੜੈ ਦਿਸੈ ਮਾਤ ਲੋਕ ਤੁਧੁ ਸੁਝੈ ਦੂਰੁ ॥ ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥੫॥

Ninḏā ṯerī jo kare so vañai cẖūr. Neṛai ḏisai māṯ lok ṯuḏẖ sujẖai ḏūr. Fer vasā▫i▫ā faru▫āṇ saṯgur kẖādūr. ||5||

Anyone (jo) who (karey = does, slander) slanders (teyri = yours) you, (so) that person (vanjnai = becomes, choor-u = crushed) is punished by the Almighty.

(Maat lok = world) people (disai) see what is (n-errai) near them, but (tudh-u) you (disai) are able to see (door-u) far, i.e. you have Divine vision.

(Pheyr-i) then (satigur-i) true Guru Angad, (pheyraan-i) the son of Bhai Pheyroo made (khaadoor-u) Khadoor Sahib (vasaaia) made a habitation. 5.

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Third Guru.

ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥ ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥

So tikā so baihṇā so▫ī ḏībāṇ. Piyū ḏāḏe jevihā poṯā parvāṇ.

It is (so) the same (ttikaa) aura, (so) the same (baihna = seat) status of guru and (soee) the same (deebaan-u = court) congregation/following.

(Potaa = grandson) the third generation/Guru Amardas is (parvaan-u = accepted) respected (jeyvihaa/jeyha) like (piyoo = father) the second Guru and (daadey = grandfather) the first Guru.

ਜਿਨਿ ਬਾਸਕੁ ਨੇਤ੍ਰੈ ਘਤਿਆ ਕਰਿ ਨੇਹੀ ਤਾਣੁ ॥ ਜਿਨਿ ਸਮੁੰਦੁ ਵਿਰੋਲਿਆ ਕਰਿ ਮੇਰੁ ਮਧਾਣੁ ॥

Jin bāsak neṯrai gẖaṯi▫ā kar nehī ṯāṇ. Jin samunḏ viroli▫ā kar mer maḏẖāṇ.

(Jin-i) who – the third Guru – (ghatiaa) put (baasak-u) the serpent as (neytrai) the string (kar-i) making (taan-u) spiritual strength as (neyhi/nehni) the seat and support for pitcher for churning. (Note: Nehni is the wooden support on which the churning container is kept. It has a vertical rod at the back with another string which holds the top of the churner in place).

(Jin-i) who (viroliaa) churned (samund-u) the ocean (kar-i) making (meyr-u/Sumeyr-u mountain) the mountain as (madhaan-u) churner.

ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕੀਤੋਨੁ ਚਾਨਾਣੁ ॥ ਘੋੜਾ ਕੀਤੋ ਸਹਜ ਦਾ ਜਤੁ ਕੀਓ ਪਲਾਣੁ ॥

Cẖa▫oḏah raṯan nikāli▫an kīṯon cẖānāṇ. Gẖoṛā kīṯo sahj ḏā jaṯ kī▫o palāṇ.

He (nikaalian-u) took out (chaudah) fourteen (ratan) jewels/gifts and (keeton-u) created (chaanaan-u) light, i.e. churned the mind/contemplated and obtained awareness of Naam.

(Keeto) made (ghorraa) the horse of (sahj) poise/steadfast-ness and (keeo) made (jat-u) celibacy (palaan-u) the saddle, i.e. attained the state of poise and maintained self-control.

ਧਣਖੁ ਚੜਾਇਓ ਸਤ ਦਾ ਜਸ ਹੰਦਾ ਬਾਣੁ ॥ ਕਲਿ ਵਿਚਿ ਧੂ ਅੰਧਾਰੁ ਸਾ ਚੜਿਆ ਰੈ ਭਾਣੁ ॥

Ḏẖaṇakẖ cẖaṛā▫i▫o saṯ ḏā jas hanḏā bāṇ. Kal vicẖ ḏẖū anḏẖār sā cẖaṛi▫ā rai bẖāṇ.

He (charraaio) pulled (dhanakh-u) bow of (sat) truthfulness with (baan-u) the arrow of (jas-u = praise) praising virtues of the Almighty – to overcome vices in the world-play.

There (sa) was (dhoo) pitch (andhaar-u) dark – ignorance, Guru Amardas (charriaa) rose as (bhaan-u) the sun with (rai) rays – spread light/awareness of Naam.

ਸਤਹੁ ਖੇਤੁ ਜਮਾਇਓ ਸਤਹੁ ਛਾਵਾਣੁ ॥ ਨਿਤ ਰਸੋਈ ਤੇਰੀਐ ਘਿਉ ਮੈਦਾ ਖਾਣੁ ॥

Saṯahu kẖeṯ jamā▫i▫o saṯahu cẖẖāvāṇ. Niṯ raso▫ī ṯerī▫ai gẖi▫o maiḏā kẖāṇ.

He (jamaaio) sowed the seed (satahu) of truth in (kheyt-u = soil/field) body/mind and spread (chhaavaan-u = shade) canopy (satahu) of truth.

In (t-ereeai) your (rasoee) kitchen, there is (nit) ever (ghio) clarified butter as cooking oil/medium, (maida) flour and (khaan-u/khandd) sugar i.e. which are used to prepare Karrah Parshaad or sweet pudding, – good food to eat for everyone along-with spiritual guidance.

ਚਾਰੇ ਕੁੰਡਾਂ ਸੁਝੀਓਸੁ ਮਨ ਮਹਿ ਸਬਦੁ ਪਰਵਾਣੁ ॥ ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਓ ਕਰਿ ਨਦਰਿ ਨੀਸਾਣੁ ॥

Cẖāre kundāŉ sujẖī▫os man mėh sabaḏ parvāṇ. Āvā ga▫oṇ nivāri▫o kar naḏar nīsāṇ.

He (parvaan-u) accepted (sabad-u = word) Divine commands (mah) in (man) the mind, and (sujheeos-u) became aware – of God’s presence – (chaarey) in all four (kunddaa’n) quarters of the world – everywhere.

He lived in obedience of the Almighty, and (nivaario = puts away) obviated cycles of (aava = coming) births and (gaun-u = going) deaths (kar-i) with (neesaan-u) mark of Divine (nadar-i) grace.

ਅਉਤਰਿਆ ਅਉਤਾਰੁ ਲੈ ਸੋ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਝਖੜਿ ਵਾਉ ਨ ਡੋਲਈ ਪਰਬਤੁ ਮੇਰਾਣੁ ॥
A▫uṯri▫ā a▫uṯār lai so purakẖ sujāṇ. Jẖakẖaṛ vā▫o na dol▫ī parbaṯ merāṇ.

It seems (purakh-u) the all-pervasive (sujaan-u = wise) Omniscient Almighty (autriaa) descended (lai) taking (autaar = incarnation) the form – of Guru Amardas.

You were unshakable like (m-eraan-u) the Sumer (parbat-u) mountain and did not (ddolaee) waver (jhakharr-i) by storm or gusts of (vaau) wind, i.e. remained immune to temptations in the world-play.

ਜਾਣੈ ਬਿਰਥਾ ਜੀਅ ਕੀ ਜਾਣੀ ਹੂ ਜਾਣੁ ॥ ਕਿਆ ਸਾਲਾਹੀ ਸਚੇ ਪਾਤਿਸਾਹ ਜਾਂ ਤੂ ਸੁਘੜੁ ਸੁਜਾਣੁ ॥

Jāṇai birthā jī▫a kī jāṇī hū jāṇ. Ki▫ā sālāhī sacẖe pāṯisāh jāŉ ṯū sugẖaṛ sujāṇ.

The Guru is (jaanee hoo jaan-u) all knowing and (jaanai) knows (birtha) the state of (jeea) the minds of all.

(Kiaa) how do I (saalaahi) praise You (sachey) true (paatsaah) king – guru, (jaa-n) when (too) you are (sugharr = well chiselled/skilled) profound and (sujaan-u) wise – You need no praise.

ਦਾਨੁ ਜਿ ਸਤਿਗੁਰ ਭਾਵਸੀ ਸੋ ਸਤੇ ਦਾਣੁ ॥ ਨਾਨਕ ਹੰਦਾ ਛਤ੍ਰੁ ਸਿਰਿ ਉਮਤਿ ਹੈਰਾਣੁ ॥

Ḏān jė saṯgur bẖāvsī so saṯe ḏāṇ. Nānak hanḏā cẖẖaṯar sir umaṯ hairāṇ.

Please give (so) that (daan-u = alms) benediction/understanding living by (j-i) which (daan-u) benediction (bhaavasi) shall please you, (satigur) the true guru, i.e. enable me, (satey) the bard Sataa, to live the way you would like.

(Umat-i = following) the Sikhs are (hairaan-u = surprised) fascinated to see (chhatr-u) the canopy of Guru Nanak (sir-i) over your head, i.e. they see Guru Nanak in you.

ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥ ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤ੍ਰਾ ਪਰਵਾਣੁ ॥੬॥

So tikā so baihṇā so▫ī ḏībāṇ. Piyū ḏāḏe jevihā poṯrā parvāṇ. ||6||

It is (so) the same (ttikaa) aura, (so) the same (baihna = seat) status of guru and (soee) the same (deebaan-u = court) congregation/following.

Fourth Guru

ਧੰਨੁ ਧੰਨੁ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨੈ ਸਵਾਰਿਆ ॥ ਪੂਰੀ ਹੋਈ ਕਰਾਮਾਤਿ ਆਪਿ ਸਿਰਜਣਹਾਰੈ ਧਾਰਿਆ ॥

Ḏẖan ḏẖan Rāmḏās gur jin siri▫ā ṯinai savāri▫ā. Pūrī ho▫ī karāmāṯ āp sirjaṇhārai ḏẖāri▫ā.

The fourth, (Gur-u) Guru Ramdas is (dhann-u dhann-u) greatly blessed; the Creator who (siriaa) created (tinai) him also (savaariaa = transformed/accomplished) made him the Guru – from a lowly orphan.

It (hoee) was (poori) a perfect (karaamaat-i) miracle; (sirjanhaarai) the Creator has (aap-i) IT-self (dhaaria) established him.

ਸਿਖੀ ਅਤੈ ਸੰਗਤੀ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਨਮਸਕਾਰਿਆ ॥ ਅਟਲੁ ਅਥਾਹੁ ਅਤੋਲੁ ਤੂ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਿਆ ॥

Sikẖī aṯai sangṯī pārbarahm kar namaskāri▫ā. Atal athāhu aṯol ṯū ṯerā anṯ na pārāvāri▫ā.

(Sikhi) the Sikhs/disciples and those who came to (sangti) the congregation (namaskaariaa) paid obeisance (kar-i) considering him the embodiment of (paarbrahm-u) the Supreme Being.

Like the Almighty, o Guru Ramdas, (too) you are (attal-u = inevitable) forever, (athaah-u = bottomless) profound in virtues which you have (atoll-u – not weighable) beyond measure; (t-era) your virtues are (ant-u = limits or (paaraavaariaa = far end) beyond count.

ਜਿਨ੍ਹ੍ਹੀ ਤੂੰ ਸੇਵਿਆ ਭਾਉ ਕਰਿ ਸੇ ਤੁਧੁ ਪਾਰਿ ਉਤਾਰਿਆ ॥ ਲਬੁ ਲੋਭੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮੋਹੁ ਮਾਰਿ ਕਢੇ ਤੁਧੁ ਸਪਰਵਾਰਿਆ ॥

Jinĥī ṯūŉ sevi▫ā bẖā▫o kar se ṯuḏẖ pār uṯāri▫ā. Lab lobẖ kām kroḏẖ moh mār kadẖe ṯuḏẖ saparvāri▫ā.

(Jini) those who (seyviaa = serve) live by your teachings, (tudh-u) you (utaariaa = land, paar-i = on far shore) ferry them across the world-ocean of vices, i.e. those who follow your teachings commit no vices and attain union with the Almighty.

(Tudh-u) you (maar-i) kill/destroy and (kaddhey) drive out (lab-u, lobh) greed (krodh-u) anger, (moh-u) attachments to the world-play and (saparvaariaa = along-with family) other vices.

ਧੰਨੁ ਸੁ ਤੇਰਾ ਥਾਨੁ ਹੈ ਸਚੁ ਤੇਰਾ ਪੈਸਕਾਰਿਆ ॥ ਨਾਨਕੁ ਤੂ ਲਹਣਾ ਤੂਹੈ ਗੁਰੁ ਅਮਰੁ ਤੂ ਵੀਚਾਰਿਆ ॥ ਗੁਰੁ ਡਿਠਾ ਤਾਂ ਮਨੁ ਸਾਧਾਰਿਆ ॥੭॥

Ḏẖan so ṯerā thān hai sacẖ ṯerā paiskāri▫ā. Nānak ṯū lahṇā ṯūhai gur amar ṯū vīcẖāri▫ā. Gur diṯẖā ṯāŉ man sāḏẖāri▫ā. ||7||

(Dhann-u) great is (teyra) your (su = good, thaan-u = place) congregation; (sach-u) the Eternal is (teyra) your (paiskaariaa) presenter, i.e. one comes to you when motivated by the Almighty.

(Too) you are Guru Nanak, (toohai) you are (veechaariaa) also thought of as (lahna) Guru Angad and Guru Amardas.

When one who (ditthaa) sees the example of (gur-u) Guru Ramdas (ta) then (man) the mind (sadhaariaa = supported) obtains solace/peace. 7.

Fifth Guru

ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣੁ ਆਪੇ ਹੋਆ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓਨੁ ਆਪੇ ਹੀ ਥੰਮ੍ਹ੍ਹਿ ਖਲੋਆ ॥

Cẖāre jāge cẖahu jugī pancẖā▫iṇ āpe ho▫ā. Āpīnĥai āp sāji▫on āpe hī thamiĥ kẖalo▫ā.

The Creator manifested in (chaarey) the first four gurus and they were (jaagey = awoke) all conscious of IT in (chahu) four (jugi = ages) generations; now the Almighty (panchaain-u) has manifested (aapey) IT-self in the fifth.

IT (aapeenai) IT-self (saajion-u) created (aap-u) the self and (aapey hi) IT-self also (khaloaa) stands (thamm-i) supporting the universes.

ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਆਪਿ ਲਿਖਣਹਾਰਾ ਹੋਆ ॥ ਸਭ ਉਮਤਿ ਆਵਣ ਜਾਵਣੀ ਆਪੇ ਹੀ ਨਵਾ ਨਿਰੋਆ ॥

Āpe patī kalam āp āp likẖaṇhārā ho▫ā. Sabẖ umaṯ āvaṇ jāvṇī āpe hī navā niro▫ā.

Is (aapey) IT-self (pattee) the tablet on which the students write; IT (hoaa) is (aap-i) IT-self also (kalam) the pen and (likhanhaara) the writer, i.e. IT creates the creatures and writes/allots their roles to them.

(Sabh) all (umat-i) creatures (aavan = comes, jaavni = goes) take birth and die, but the Almighty (aapey hi) IT-self (navaa niroaa – an idiom = hale and hearty) is Eternal and ever the same.

ਤਖਤਿ ਬੈਠਾ ਅਰਜਨ ਗੁਰੂ ਸਤਿਗੁਰ ਕਾ ਖਿਵੈ ਚੰਦੋਆ ॥ ਉਗਵਣਹੁ ਤੈ ਆਥਵਣਹੁ ਚਹੁ ਚਕੀ ਕੀਅਨੁ ਲੋਆ ॥

Ŧakẖaṯ baiṯẖā Arjan gurū saṯgur kā kẖivai cẖanḏo▫ā. Ugavṇahu ṯai āthavṇahu cẖahu cẖakī kī▫an lo▫ā.

Guru Arjan (baitthaa) sits (takhat-i = on throne) on his seat and (chandoaa) canopy (ka) of (satiguru) the true guru (khivai) shines, i.e. fame of the fifth Guru had spread wide.

He (keean-u = done, loaa = illumination) spread awareness of Divine virtues in (chahu = four, chaki = quarters) everywhere from (ugvanhu = rising of sun) from East to (aathvanhu = setting of sun) the west, i.e. people came from far and wide to seek guidance of the fifth Guru.

ਜਿਨ੍ਹ੍ਹੀ ਗੁਰੂ ਨ ਸੇਵਿਓ ਮਨਮੁਖਾ ਪਇਆ ਮੋਆ ॥ ਦੂਣੀ ਚਉਣੀ ਕਰਾਮਾਤਿ ਸਚੇ ਕਾ ਸਚਾ ਢੋਆ ॥ ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣੁ ਆਪੇ ਹੋਆ ॥੮॥੧॥

Jinĥī gurū na sevi▫o manmukẖā pa▫i▫ā mo▫ā. Ḏūṇī cẖa▫uṇī karāmāṯ sacẖe kā sacẖā dẖo▫ā. Cẖāre jāge cẖahu jugī pancẖā▫iṇ āpe ho▫ā. ||8||1||

(Jini) those who do not (seyvio = serve) follow the guru, such (manmukhaa) self-willed persons (paiaa moaa) suffer spiritual death, i.e. succumb to vices in the world-play and remain in cycles of births and deaths.

(Dooni = double, chauni = four-fold) ever bigger (karaamaat) miracle is (sacha) the eternal (ddhoaa) support of (sachey) the Eternal – for those who follow the guru.