SGGS p 968-970, Raamkali Kabir Ji, Shabads 1-7.

ਰਾਮਕਲੀ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī baṇī bẖagṯā kī. Kabīr jī▫o Ik▫oaŉkār saṯgur parsāḏ.

Compositions of (bhagta) the devotees/saints in Raag Raamkali. Commencing with (ji) revered Kabir. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

Note: Some people advocate getting intoxicated as an excuse to concentrate in meditation. In the first two Shabads below, Bhagat Kabir says that this is a fallacy. Ability to focus comes by way of understanding what one is trying to focus on. He gives the method of making the drink that facilitates this.

Note: The local liquor is prepared by putting the ingredients in a container and closing it to let them ferment. They are distilled by putting them in a distilling container, sealing it and cooling the pipe that carries the distillate. All this is taken as metaphor to describe preparation of for the devotee’s drink – which is remembrance of the Almighty.

ਕਾਇਆ ਕਲਾਲਨਿ ਲਾਹਨਿ ਮੇਲਉ ਗੁਰ ਕਾ ਸਬਦੁ ਗੁੜੁ ਕੀਨੁ ਰੇ ॥

Kā▫i▫ā kalālan lāhan mela▫o gur kā sabaḏ guṛ kīn re.

(Rey) o my friend, I need the intoxicant which is prepared thus: One (m-elau) gathers (laahan-i) the ingredients including (sabad-u) teachings of the guru (keen-u = making) for (gurr-u) molasses and put them in (kaaiaa) the body/mind which is (kalaalan-i) the fermenting container for making the liquor.

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ਤ੍ਰਿਸਨਾ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮਦ ਮਤਸਰ ਕਾਟਿ ਕਾਟਿ ਕਸੁ ਦੀਨੁ ਰੇ ॥੧॥

Ŧarisnā kām kroḏẖ maḏ maṯsar kāt kāt kas ḏīn re. ||1||

And one (kaatt-i kaatt-i) cuts into pieces all (trisna) desires, (kaam-u) lust, (krodh-u) anger, (mad = intoxicant) pride and (matsar) jealousy, and (deen-u) puts them instead of (kas) the bark – these are the ingredients to make that liquor. 1.

ਕੋਈ ਹੈ ਰੇ ਸੰਤੁ ਸਹਜ ਸੁਖ ਅੰਤਰਿ ਜਾ ਕਉ ਜਪੁ ਤਪੁ ਦੇਉ ਦਲਾਲੀ ਰੇ ॥ ਏਕ ਬੂੰਦ ਭਰਿ ਤਨੁ ਮਨੁ ਦੇਵਉ ਜੋ ਮਦੁ ਦੇਇ ਕਲਾਲੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ko▫ī hai re sanṯ sahj sukẖ anṯar jā ka▫o jap ṯap ḏe▫o ḏalālī re. Ėk būnḏ bẖar ṯan man ḏeva▫o jo maḏ ḏe▫e kalālī re. ||1|| rahā▫o.

(Rey) o my friend, if there (hai) is there (koee) some (sant-u) seeker of the Almighty, who drinks this liquor and has (sahj) poise and (sukh) peace (antar-i) within, (ja kau) to whom I (deyo = give) make offering of my (jap-u) recitation of mantras and (tap-u) practice of austerities (dalaalee = brokerage) in exchange, i.e. promise to give up all rituals and follow him/her.

I (deyvau) shall give my (tan-u) body and (man-u) mind, i.e. serve in all ways, that (kalaaee) bartender (jo) who (dey-i) gives me (bhar-i) just (eyk) one (boond) drop of that (mad-u) drink. 1.

ਭਵਨ ਚਤੁਰ ਦਸ ਭਾਠੀ ਕੀਨ੍ਹ੍ਹੀ ਬ੍ਰਹਮ ਅਗਨਿ ਤਨਿ ਜਾਰੀ ਰੇ ॥ ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥

Bẖavan cẖaṯur ḏas bẖāṯẖī kīnĥī barahm agan ṯan jārī re. Muḏrā maḏak sahj ḏẖun lāgī sukẖman pocẖanhārī re. ||2||

For preparation of this drink, (chatur = four + das = ten) the fourteen (bhavan) regions – seven continents and seven oceans – the world is (keenee = made) used as (bhaatthee) the furnace in which (agan-i) the fire of (brahm) the Creator is (jaaree) lit (tan-i) in the mind, i.e. attachments to the world-play are burnt within– given up.

(Mudra) a lid (laagee) is put on the distilling container – the mind is protected from temptations; (dhun-i) attention/focus on God (sahj-i) with poise and (sukhman) state of peace is (pochanhaaree) the cooling coating on (madak) the pipe that carries the distilled vapor – to convert vapor to liquid. 2.

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਰਵਿ ਸਸਿ ਗਹਨੈ ਦੇਉ ਰੇ ॥ ਸੁਰਤਿ ਪਿਆਲ ਸੁਧਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਏਹੁ ਮਹਾ ਰਸੁ ਪੇਉ ਰੇ ॥੩॥

Ŧirath baraṯ nem sucẖ sanjam rav sas gahnai ḏe▫o re. Suraṯ pi▫āl suḏẖā ras amriṯ ehu mahā ras pe▫o re. ||3||

I shall (deyo) give my (teerath) pilgrimages, (barat) fasts, (neym) practices of (such-i = purification) ceremonial baths, (sanjam) control of organs, (rav-i = sun, i.e. breathing through left nostril, sas-i = moon, i.e. breathing through right nostril) Pananayaams of the Yogis (gahnai) as mortgage – for the sake of that cup of the drink.

I shall make my (surat-i) consciousness (piaal) the cup to put (sudhaa) the great (amrit-u) life-giving (ras-u) elixir; and (peyo) drink (ehu) this (mahaa) great (ras-u) liquor. 3.

ਨਿਝਰ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਇਹ ਰਸ ਮਨੂਆ ਰਾਤੋ ਰੇ ॥ ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥੪॥੧॥

Nijẖar ḏẖār cẖu▫ai aṯ nirmal ih ras manū▫ā rāṯo re. Kahi Kabīr sagle maḏ cẖẖūcẖẖe ihai mahā ras sācẖo re. ||4||1||

The state of one who takes this drink is like this: (Nijhar) a continuous (dhaar) stream of (at-i) highly (nirmal) pure drink (chuai) falls within; and (manooaa) the mind (raato) gets intoxicated with (ih) this (ras) relish.

Says Kabir: (Sagley) all other (mad) intoxicants are (chhoochhey) trifling, only (ihai) this (mahaa) great (ras-u) drink (saacho = true) gives lasting intoxication. 4. 1.

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ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥ ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥

Guṛ kar gi▫ān ḏẖi▫ān kar mahū▫ā bẖa▫o bẖāṯẖī man ḏẖārā. Sukẖman nārī sahj samānī pīvai pīvanhārā. ||1||

The drink that I am looking for is prepared by (kar-i) making (giaan-u) awareness of Divine virtues (gurr-u) the molasses, and (dhiaan-u) attention to Divine commands (mahooaa) the flower used for making the drink; (bhau = fear) respect/obedience to the Almighty is used as the (bhaatthee) the furnace, and the Almighty (dhaara = put) is remembered in (man) the mind.

(Peevanhaara = drinker) the mind which (peevai) drinks the potion so produced (samaanee) attains (sukhman naaree = the yogi’s idea of attaining focus) focus with (sahj) poise. 1.

ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥ ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

A▫oḏẖū merā man maṯvārā. Unmaḏ cẖadẖā maḏan ras cẖākẖi▫ā ṯaribẖavan bẖa▫i▫ā uji▫ārā. ||1|| rahā▫o.

O (audhoo = renouncer) Yogi, (meyra) my (man) mind is (matvaara) is intoxicated.

I (chaakhiaa) tasted such (madan) an intoxicating (ras-u) drink that I am (unmad chaddhaa) highly intoxicated, by which I find that (tribhavan = three regions – sky, earth and nether regions) the whole world (bhaiaa = is, ujiaara = light) is lit, i.e. I perceive the Almighty present everywhere. 1.

(Rahaau) pause and reflect on this.

ਦੁਇ ਪੁਰ ਜੋਰਿ ਰਸਾਈ ਭਾਠੀ ਪੀਉ ਮਹਾ ਰਸੁ ਭਾਰੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕੀਏ ਜਲੇਤਾ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥੨॥

Ḏu▫e pur jor rasā▫ī bẖāṯẖī pī▫o mahā ras bẖārī. Kām kroḏẖ ḏu▫e kī▫e jaleṯā cẖẖūt ga▫ī sansārī. ||2||

(Jor-i/jorr-i) joining (duey) the two (pur/purr) parts – the sky and earth of the world, I made and (rasaaee) heated (bhaatthee) the furnace, i.e. destroyed/gave up attachments to the world-play, and I (peeo) drink that (vaddaa, mahaa) great (ras-u) drink, i.e. live by Naam.

I (keeay = made) used (kaam-u) lust and (krodh-u) anger as (jaleyta) the fuel for the furnace, i.e. burnt/dispelled these vices and have thus been (chhoott-i gaee) freed from (sansaaree = of the wold) attachments to vices in the world-play, – and can hope to unite with the Almighty. 2.

ਪ੍ਰਗਟ ਪ੍ਰਗਾਸ ਗਿਆਨ ਗੁਰ ਗੰਮਿਤ ਸਤਿਗੁਰ ਤੇ ਸੁਧਿ ਪਾਈ ॥ ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥

argat pargās gi▫ān gur gammiṯ saṯgur ṯe suḏẖ pā▫ī. Ḏās Kabīr ṯās maḏ māṯā ucẖak na kabhū jā▫ī. ||3||2||

With (giaan) awareness obtained on (gaammit) going to (gur) the guru, my mind was (pragaas) enlightened. I (pragatt = manifest) found the Almighty within and realize that (sudh-i) awareness of virtues of the Almighty is (paaee) obtained (tey) from (satigur) the true guru.

(Daas-u) servant/humble Kabir is (maataa) intoxicated with (taas-u) that (mad) intoxicant which (na kabahoo) never (uchak-i jaaee = goes off) loses effect, i.e. never now forgets the Master. 3. 2.

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ਤੂੰ ਮੇਰੋ ਮੇਰੁ ਪਰਬਤੁ ਸੁਆਮੀ ਓਟ ਗਹੀ ਮੈ ਤੇਰੀ ॥ ਨਾ ਤੁਮ ਡੋਲਹੁ ਨਾ ਹਮ ਗਿਰਤੇ ਰਖਿ ਲੀਨੀ ਹਰਿ ਮੇਰੀ ॥੧॥

Ŧūŉ mero mer parbaṯ su▫āmī ot gahī mai ṯerī. Nā ṯum dolahu nā ham girṯe rakẖ līnī har merī. ||1||

O (suaami) Almighty Master, (too’n) You are (meyr-u) Sum-er (parbat-u) mountain (meyro = my) for me; I (gahee = held) have taken (teyri) Your (ott) cover – from attackers, i.e. temptations in the world-play.

(Tum) You do not (ddolhu) shake, so (ham) we do not (girtey) fall, i.e. You are not subject to temptations in the world-play and we shall not succumb to them; You have (rakh leeee) preserved (meyree) my honor, o (har-i) Almighty. 1.

ਅਬ ਤਬ ਜਬ ਕਬ ਤੁਹੀ ਤੁਹੀ ॥ ਹਮ ਤੁਅ ਪਰਸਾਦਿ ਸੁਖੀ ਸਦ ਹੀ ॥੧॥ ਰਹਾਉ ॥
Ab ṯab jab kab ṯuhī ṯuhī. Ham ṯu▫a parsāḏ sukẖī saḏ hī. ||1|| rahā▫o.

(Tuhi tuhi) You and You alone are my protector, (tab) then and (ab) now, (jab) when and (kab) then, i.e. everywhere all the time – here and in the hereafter.

With (tua) Your (parsaad-i) grace (ham) we are (sad hi) for ever (sukhi) in comfort/peace. 1.

(Rahaau) pause and reflect on this.

Note: There is a Hindu belief that one obtains spiritual enlightenment in Benares/Kaashi. Bhagat Kabir says he obtained vision of the Almighty in a supposedly cursed place called Magahar and then came to live in Kaashi and found IT there also.

ਤੋਰੇ ਭਰੋਸੇ ਮਗਹਰ ਬਸਿਓ ਮੇਰੇ ਤਨ ਕੀ ਤਪਤਿ ਬੁਝਾਈ ॥ ਪਹਿਲੇ ਦਰਸਨੁ ਮਗਹਰ ਪਾਇਓ ਫੁਨਿ ਕਾਸੀ ਬਸੇ ਆਈ ॥੨॥

Ŧore bẖarose maghar basi▫o mere ṯan kī ṯapaṯ bujẖā▫ī. Pahile ḏarsan maghar pā▫i▫o fun kāsī base ā▫ī. ||2||

O Almighty, with (bharosey = reliance) faith (teyrey = your) in You, I (basio) lived in Magahar; and You (bujhaaee) quenched (tapat-i = heat) the restless of (meyrey) my (tan) body/mind, i.e. fulfilled my yearning for You.

I (pahil-e) first (paaio) obtained (darsan-u) vision of You at Magahar, and (phun-i) then (aaee) came to (bas-e) live at Kaasi/Benares – and have Your vision. 2.

ਜੈਸਾ ਮਗਹਰੁ ਤੈਸੀ ਕਾਸੀ ਹਮ ਏਕੈ ਕਰਿ ਜਾਨੀ ॥ ਹਮ ਨਿਰਧਨ ਜਿਉ ਇਹੁ ਧਨੁ ਪਾਇਆ ਮਰਤੇ ਫੂਟਿ ਗੁਮਾਨੀ ॥੩॥

Jaisā maghar ṯaisī kāsī ham ekai kar jānī. Ham nirḏẖan ji▫o ih ḏẖan pā▫i▫ā marṯe fūt gumānī. ||3||

(Ham) I (kar-u jaani = considered/deemed) found that (jaisa) as is Magahar (taisa = that way) so is Kaasi (ekai = one) the same – for one who remembers You.

(Jiau) when (ham) I, (nirdhan = without wealth) a poor man (paaiaa) obtained (ihu) this (dhan-u) wealth, (gumaani = proud) those with worldly wealth (phoott-i) burst (martey) dead, i.e. I, a simple man am happy anywhere because of faith in God; but those who think they are rich and pious because they live in Kaasi are not satisfied and are jealous/restless. 3.

ਕਰੈ ਗੁਮਾਨੁ ਚੁਭਹਿ ਤਿਸੁ ਸੂਲਾ ਕੋ ਕਾਢਨ ਕਉ ਨਾਹੀ ॥ ਅਜੈ ਸੁ ਚੋਭ ਕਉ ਬਿਲਲ ਬਿਲਾਤੇ ਨਰਕੇ ਘੋਰ ਪਚਾਹੀ ॥੪॥

Karai gumān cẖubẖėh ṯis sūlā ko kādẖan ka▫o nāhī. Ajai so cẖobẖ ka▫o bilal bilāṯe narke gẖor pacẖāhī. ||4||

One who (karai = does, gumaan-u = pride) is proud, his/her pride (chubhah-i) pricks (tis-u = that) him/her like (soola) a thorn; there is (ko naahi) none (kau) to (kaaddhan) take it out, i.e. a proud person is ever restless and no one can help him/her.

They have been in Benares for long but (ajai) still (bilal bilaatey wail (kau) with (su) that (chobh) prick, as if (pachaahi) burning in (ghor) terrible (narkey) hell. 4.

ਕਵਨੁ ਨਰਕੁ ਕਿਆ ਸੁਰਗੁ ਬਿਚਾਰਾ ਸੰਤਨ ਦੋਊ ਰਾਦੇ ॥ ਹਮ ਕਾਹੂ ਕੀ ਕਾਣਿ ਨ ਕਢਤੇ ਅਪਨੇ ਗੁਰ ਪਰਸਾਦੇ ॥੫॥

Kavan narak ki▫ā surag bicẖārā sanṯan ḏo▫ū rāḏe. Ham kāhū kī kāṇ na kadẖ▫ṯe apne gur parsāḏe. ||5||

(Kavan-u) what is (narak-u) hell and (kiaa) what is this (bichaara) thought of going to (surag-u) heaven; (santan = saints) seekers of the Almighty, (raadey) reject (do-oo) both – they just yearn for vision of the Almighty.

(Parsaadey) with grace/guidance of (apney = own) my (gur) guru, (Ham) I – am happy praising the Almighty and – do not (kaddhtey) owe (kaan-i) obligation to, i.e. need to do anything else.

ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥

Ab ṯa▫o jā▫e cẖadẖe singẖāsan mile hai saringpānī. Rām kabīrā ek bẖa▫e hai ko▫e na sakai pacẖẖānī. ||6||3||

(Ab tau = now) this way I have (jaaey chaddhey) ascended (sighaasan-i) the throne, i.e. attained the sublime state in which I have (miley) found (saaringpaani = who provides water to the rain bird) the Almighty – the object of my yearning.

(Raam) the all-pervasive Almighty and Kabir (bhaey) have become (eyk) one, such that (koey na) no one (sakai) can (pachhaani) distinguish. 6. 3.

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ਸੰਤਾ ਮਾਨਉ ਦੂਤਾ ਡਾਨਉ ਇਹ ਕੁਟਵਾਰੀ ਮੇਰੀ ॥ ਦਿਵਸ ਰੈਨਿ ਤੇਰੇ ਪਾਉ ਪਲੋਸਉ ਕੇਸ ਚਵਰ ਕਰਿ ਫੇਰੀ ॥੧॥

Sanṯā mān▫o ḏūṯā dāna▫o ih kutvārī merī. Ḏivas rain ṯere pā▫o palosa▫o kes cẖavar kar ferī. ||1||

I (maanau) give regard to (santaa = saints) seekers of the Almighty and (ddaanau) punish (dootaa) evil persons, i.e. shun vices; (ih) this is (meyri) my (kuttvaari) policing, i.e. may I emulate virtues and shed vices; this is my duty as a human being.

O Almighty, may I (plosau = rub) wash (teyrey) Your (paau) feet (divas) day and (rain-i) night, and (pheyri) wave (keys) my hair (kar-i) as (chavar) the fan to keep flies away from You, i.e. may I respectfully live by Your commands. 1.

ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ॥ ਭਉਕਹਿ ਆਗੈ ਬਦਨੁ ਪਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Ham kūkar ṯere ḏarbār. Bẖa▫ukahi āgai baḏan pasār. ||1|| rahā▫o.

(Ham) I am (kookar) a dog at (teyrey) Your (darbaar-i = court) door (bhaukah-i) barking (aagai) in front of it with (badan) mouth (pasaar-i) open, i.e. I ever look to You for everything. 1.

(Rahaau) pause and reflect on this.

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ਪੂਰਬ ਜਨਮ ਹਮ ਤੁਮ੍ਹ੍ਹਰੇ ਸੇਵਕ ਅਬ ਤਉ ਮਿਟਿਆ ਨ ਜਾਈ ॥ ਤੇਰੇ ਦੁਆਰੈ ਧੁਨਿ ਸਹਜ ਕੀ ਮਾਥੈ ਮੇਰੇ ਦਗਾਈ ॥੨॥

Pūrab janam ham ṯumĥre sevak ab ṯa▫o miti▫ā na jā▫ī. Ŧere ḏu▫ārai ḏẖun sahj kī māthai mere ḏagā▫ī. ||2||

(Ham) I was (tumrey) Your (seyvak = servant) devotee in (poorab) past (janam) births – this has become my nature – it (na jaaee) cannot be (mittiaa) effaced (ab tau) now.

Being at (teyrey) Your (duaarai) door, i.e. with Your remembrance I hear (dhun-i) celestial music that provides (sahj) poise within – and this is (dagaaee = stain) the mark on my (maathai) forehead, i.e. being accepted as Your devotee. 2.

ਦਾਗੇ ਹੋਹਿ ਸੁ ਰਨ ਮਹਿ ਜੂਝਹਿ ਬਿਨੁ ਦਾਗੇ ਭਗਿ ਜਾਈ ॥ ਸਾਧੂ ਹੋਇ ਸੁ ਭਗਤਿ ਪਛਾਨੈ ਹਰਿ ਲਏ ਖਜਾਨੈ ਪਾਈ ॥੩॥

Ḏāge hohi so ran mėh jūjẖėh bin ḏāge bẖag jā▫ī. Sāḏẖū ho▫e so bẖagaṯ pacẖẖānai har la▫e kẖajānai pā▫ī. ||3||

Those who (hoh-i) are (daagey = branded) soldiers in uniform, (s-u) they (jhoojhah-i) fight (mah-i) in (ran) the battlefield; those (bin-u) without (daagey) the branding (bhag jaaee) run away, i.e. one can overcome vices in the world-play with Divine grace, those who do not live to deserve grace, succumb to vices.

One who (hoey) is (sadhoo) saint/true seeker, (su) s/he (pachhanai = recognizes) understands the need for (bahagt-i) devotion – to emulate Divine virtues and obey Divine commands; the Almighty (laey paaee = puts in) accepts him/her into (khajaanai) the treasury, i.e. accepts him/her for union. 3.

ਕੋਠਰੇ ਮਹਿ ਕੋਠਰੀ ਪਰਮ ਕੋਠੀ ਬੀਚਾਰਿ ॥ ਗੁਰਿ ਦੀਨੀ ਬਸਤੁ ਕਬੀਰ ਕਉ ਲੇਵਹੁ ਬਸਤੁ ਸਮ੍ਹ੍ਹਾਰਿ ॥੪॥

Koṯẖre mėh koṯẖrī param koṯẖī bīcẖār. Gur ḏīnī basaṯ Kabīr ka▫o levhu basaṯ samĥār. ||4||

(Mah-i) in (kotthrey = house) the body, there is a (kotthree) room, which (kotthee) room, i.e. mind, becomes (param) supreme (beechaar-i) by reflection – on Naam or Divine virtues and commands.

(Gur-i) the guru (deenee) gave (bast-u = substance) awareness of Naam (kau) to Kabir and asked him (leyvahu) to take (bast-u) Naam and (samaar-i = take care) keep it in mind. 4.

ਕਬੀਰਿ ਦੀਈ ਸੰਸਾਰ ਕਉ ਲੀਨੀ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗੁ ॥ ਅੰਮ੍ਰਿਤ ਰਸੁ ਜਿਨਿ ਪਾਇਆ ਥਿਰੁ ਤਾ ਕਾ ਸੋਹਾਗੁ ॥੫॥੪॥

Kabīr ḏī▫ī sansār ka▫o līnī jis masṯak bẖāg. Amriṯ ras jin pā▫i▫ā thir ṯā kā sohāg. ||5||4||

And (kabir-i) Kabir (dee-ee) gives it (kau) to (sansaar = world) the people; one in (jis-u) whose (masatak-i) forehead/destiny it is written to receive, (leenee) takes it.

(Jin-i = who) the soul-wife who (paaiaa) receives (amrit) the life-giving (ras-u) elixir, i.e. the soul-wife who lives by Naam, (ka = of, ta = that) her (sohaag-u) Almighty-husband is (thir-u = stable) ever with her, i.e. that person ever remains absorbed in the Almighty. 5. 4.

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Note: This Shabad is about the pretentious people who display knowledge and practice of their faith but do not truly live by it.

ਜਿਹ ਮੁਖ ਬੇਦੁ ਗਾਇਤ੍ਰੀ ਨਿਕਸੈ ਸੋ ਕਿਉ ਬ੍ਰਹਮਨੁ ਬਿਸਰੁ ਕਰੈ ॥ ਜਾ ਕੈ ਪਾਇ ਜਗਤੁ ਸਭੁ ਲਾਗੈ ਸੋ ਕਿਉ ਪੰਡਿਤੁ ਹਰਿ ਨ ਕਹੈ ॥੧॥

Jih mukẖ beḏ gā▫iṯarī niksai so ki▫o barahman bisar karai. Jā kai pā▫e jagaṯ sabẖ lāgai so ki▫o pandiṯ har na kahai. ||1||

(Brahman-u) the Brahmin reads (beyd) the Vedas and recites Gaaitri Mantra and believes they came from God; then (kiau) why does he (bisar-u karai) forget (so) that God from (jih) whose (mukh) mouth they (niksai) came out.

God, at (ja kai) whose (paaey) feet (sabh-u) all (jagat-u = world) mankind (laagai = attaches) prays to, (kio) why does (pandit-u) the scholar Brahmin not (kahai = say) remember and obey (so) that (har-i) Almighty? 1.

ਕਾਹੇ ਮੇਰੇ ਬਾਮ੍ਹ੍ਹਨ ਹਰਿ ਨ ਕਹਹਿ ॥ ਰਾਮੁ ਨ ਬੋਲਹਿ ਪਾਡੇ ਦੋਜਕੁ ਭਰਹਿ ॥੧॥ ਰਹਾਉ ॥

Kāhe mere bāmĥan har na kahėh. Rām na bolėh pāde ḏojak bẖarėh. ||1|| rahā▫o.

O (meyrey) my (baaman/Brahmin) religious teacher, (kaah-e) why do you not (kahai = utter) remember (har-i) the Almighty?

O (paadd-e/pandit) scholar, you do not (bolah-i = utter) remember and obey (raam-u) the all-pervasive Almighty; remember, you will have (bharah-i) t pay for it by being put (dojak-u = hell) in cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

ਆਪਨ ਊਚ ਨੀਚ ਘਰਿ ਭੋਜਨੁ ਹਠੇ ਕਰਮ ਕਰਿ ਉਦਰੁ ਭਰਹਿ ॥ ਚਉਦਸ ਅਮਾਵਸ ਰਚਿ ਰਚਿ ਮਾਂਗਹਿ ਕਰ ਦੀਪਕੁ ਲੈ ਕੂਪਿ ਪਰਹਿ ॥੨॥

Āpan ūcẖ nīcẖ gẖar bẖojan haṯẖe karam kar uḏar bẖarėh. Cẖa▫uḏas amāvas racẖ racẖ māŉgėh kar ḏīpak lai kūp parėh. ||2||

You call (aapan) yourself (ooch = high) of high caste but (bhojan-u) feed (ghar-i) in the houses of those with (neech = low) low caste; you (kar-i) perform (karam = rituals, hatthey = stubborn) austerities to show to people to (bharah-i) fill your (udar-u) belly, i.e. do it for material benefits.

You (rach-i rach-i) create superstitions of (chaudas) the fourteenth day and (amaavas) the moon-less night of the lunar cycle, and (maangah-i) ask for money/charity; you (lai) carry (deepak) a lamp in (kar) hand but (parah-i) fall (koop-i) in the well, i.e. you have scriptural knowledge – but forget it and engage in superstitious rituals which are of no spiritual use.

ਤੂੰ ਬ੍ਰਹਮਨੁ ਮੈ ਕਾਸੀਕ ਜੁਲਹਾ ਮੁਹਿ ਤੋਹਿ ਬਰਾਬਰੀ ਕੈਸੇ ਕੈ ਬਨਹਿ ॥ ਹਮਰੇ ਰਾਮ ਨਾਮ ਕਹਿ ਉਬਰੇ ਬੇਦ ਭਰੋਸੇ ਪਾਂਡੇ ਡੂਬਿ ਮਰਹਿ ॥੩॥੫॥

Ŧūŉ barahman mai kāsīk julhā muhi ṯohi barābarī kaise kai banėh. Hamre rām nām kahi ubre beḏ bẖarose pāŉde dūb marėh. ||3||5||

(Too’n) you are a learned Brahman, and (mai) I an ignorant (julhaa/julaaha) weaver (laaseek) of Kaashi; (kaisey) how can (banah-i = made) there be (braabri) equality between (muh-i) me and (toh-i) you? We have different paths.

According to (hamrey) my belief one (ubrey) is emancipated from rebirth (kah-i = by saying) by remembrance and emulation of (naam) virtues of (raam) the all-pervasive Almighty; but by (bharosey = reliance) faith in (beyd) the Vedas, i.e. just reading scriptures, (ddoob-i = drowning, marey = dead) you are wasting human birth, o (paanddey) Pandit. 3. 5.

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Note: In this Shabad Bhagat Kabir Ji creates awareness of the Almighty being present everywhere and within everyone. This awareness comes with the guru’s guidance.

ਤਰਵਰੁ ਏਕੁ ਅਨੰਤ ਡਾਰ ਸਾਖਾ ਪੁਹਪ ਪਤ੍ਰ ਰਸ ਭਰੀਆ ॥ ਇਹ ਅੰਮ੍ਰਿਤ ਕੀ ਬਾੜੀ ਹੈ ਰੇ ਤਿਨਿ ਹਰਿ ਪੂਰੈ ਕਰੀਆ ॥੧॥

Ŧarvar ek ananṯ dār sākẖā puhap paṯar ras bẖarī▫ā. Ih amriṯ kī bāṛī hai re ṯin har pūrai karī▫ā. ||1||

The Creation is (eyk-u = one) a (tarvar-u) tree with (anant) countless (ddaar) branches and (saakha) twigs with (puhap) flowers and (patr) leaves (bhareeaa) full of (ras) juice, i.e. the Creator’s creation is of numerous types and each has the Creator present in it.

(Ih) this world is (baarree) the garden of (amrit) life-giving elixir which (tin-i = that) the One (poorai = perfect) profound (har-i) Almighty has (kareeaa) created. 1.

ਜਾਨੀ ਜਾਨੀ ਰੇ ਰਾਜਾ ਰਾਮ ਕੀ ਕਹਾਨੀ ॥ ਅੰਤਰਿ ਜੋਤਿ ਰਾਮ ਪਰਗਾਸਾ ਗੁਰਮੁਖਿ ਬਿਰਲੈ ਜਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Jānī jānī re rājā rām kī kahānī. Anṯar joṯ rām pargāsā gurmukẖ birlai jānī. ||1|| rahā▫o.

(Rey) o my friends, I have (jaani jaani = known) understood (kahaani) the story of (raaja = king) the Sovereign (raam) all-pervasive Almighty, i.e. IT is present everywhere.

(Raam) the Almighty (pargaasa = illuminates) is present (antar-i) within everyone as (jot-i) light, i.e. IT is the source of life of all living beings and directs from within; It is (jaani = known) understood (birlai) by some rare person (gurmukh-i) with the guru’s guidance that.

(Rahaau) pause and reflect on this.

ਭਵਰੁ ਏਕੁ ਪੁਹਪ ਰਸ ਬੀਧਾ ਬਾਰਹ ਲੇ ਉਰ ਧਰਿਆ ॥ ਸੋਰਹ ਮਧੇ ਪਵਨੁ ਝਕੋਰਿਆ ਆਕਾਸੇ ਫਰੁ ਫਰਿਆ ॥੨॥

Bẖavar ek puhap ras bīḏẖā bārah le ur ḏẖari▫ā. Sorah maḏẖe pavan jẖakori▫ā ākāse far fari▫ā. ||2||

(Eyk-u) a (bhavar-u) bumblebee (beedha = pierced) fascinated by (ras) juice (ley dhariaa) places itself in (ur) in (puhp/pushp) the flower of (baarah = twelve) twelve petals – the mind-lotus, i.e. one who loves Naam gets absorbed in it.

When one understands and experiences the pleasure of Naam, the mind attains an exalted state. The Yogis say it thus: One (jhakoriaa) pulls (pavan-u = air/breath) the breath and (phar-u phariaa) flies (madhey) in (aakaasey) the sky, i.e. Dasam Duaar or tenth gate of (sorah) sixteen petals. 2.

ਸਹਜ ਸੁੰਨਿ ਇਕੁ ਬਿਰਵਾ ਉਪਜਿਆ ਧਰਤੀ ਜਲਹਰੁ ਸੋਖਿਆ ॥ ਕਹਿ ਕਬੀਰ ਹਉ ਤਾ ਕਾ ਸੇਵਕੁ ਜਿਨਿ ਇਹੁ ਬਿਰਵਾ ਦੇਖਿਆ ॥੩॥੬॥

Sahj sunn ik birvā upji▫ā ḏẖarṯī jalhar sokẖi▫ā. Kahi Kabīr ha▫o ṯā kā sevak jin ih birvā ḏekẖi▫ā. ||3||6||

When one attains (sahj) natural (sunn-i) unshakable focus then one experiences as if (ik-u = one) a (birva) tree (upjiaa) grows, i.e. presence of the One Almighty is experienced and this (sokhiaa = dries) ends (jalhar-u = cloud) wavering (dharti = ground) the body/mind.

Kabir (kah-i) says: (Hau) I am (seyvak-u) a servant (ka) of (ta) that person, (jin-i) who (deykhiaa) sees (birva) the tree, i.e. one who experiences the Almighty – I adore such a person. 3. 6.

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Note: In this Shabad, Bhagat Kabir advises the Yogi to give up symbolism and lead a practical life seeking union with the Almighty.

ਮੁੰਦ੍ਰਾ ਮੋਨਿ ਦਇਆ ਕਰਿ ਝੋਲੀ ਪਤ੍ਰ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ਰੇ ॥ ਖਿੰਥਾ ਇਹੁ ਤਨੁ ਸੀਅਉ ਅਪਨਾ ਨਾਮੁ ਕਰਉ ਆਧਾਰੁ ਰੇ ॥੧॥

Munḏrā mon ḏa▫i▫ā kar jẖolī paṯar kā karahu bīcẖār re. Kẖinthā ih ṯan sī▫a▫o apnā nām kara▫o āḏẖār re. ||1||

(Rey) o Yogi, (kar-i) make (mon-i = quiet) silencing of the mind (mundraa) the earrings, (daiaa) compassion (jholi) the begging bag and (beechaar-u) contemplation (part = container) the begging bowl.

(Karau) make Naam – living by Divine virtues and commands your (aadhaar-u) sustenance – the guide for life to (seeau) stitch (apna) your (tan) body, i.e. imbibe Divine virtues and protect yourself from temptations, instead of making and putting on a (khinthaa) patched garment. 1.

ਐਸਾ ਜੋਗੁ ਕਮਾਵਹੁ ਜੋਗੀ ॥ ਜਪ ਤਪ ਸੰਜਮੁ ਗੁਰਮੁਖਿ ਭੋਗੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jog kamāvahu jogī. Jap ṯap sanjam gurmukẖ bẖogī. ||1|| rahā▫o.

(Kamaavhu) practice (aisa) such (jog-u) Yoga, o (jogi) Yogi. (Bhogi = be a consumer) enjoy the pleasure of (gurmukh-i) living by the guru’s teachings, instead of practice of (jap) recitations of mantras, (tap) austerities and (sanjam) control of organs. 1.

(Rahaau) pause and reflect on this.

ਬੁਧਿ ਬਿਭੂਤਿ ਚਢਾਵਉ ਅਪੁਨੀ ਸਿੰਗੀ ਸੁਰਤਿ ਮਿਲਾਈ ॥ ਕਰਿ ਬੈਰਾਗੁ ਫਿਰਉ ਤਨਿ ਨਗਰੀ ਮਨ ਕੀ ਕਿੰਗੁਰੀ ਬਜਾਈ ॥੨॥

Buḏẖ bibẖūṯ cẖadẖāva▫o apunī singī suraṯ milā▫ī. Kar bairāg fira▫o ṯan nagrī man kī kingurī bajā▫ī. ||2||

(Chaddhaavau) make an offering of, i.e. (apni = own) your (budh-i = intellect) t1houghts to the Almighty rather than applying (bibhoot-i) ash on the body; (milaaee) connect your (surat-i) consciousness with the Almighty, let this be your (singni) blowing of the horn.

(Kar-i) make (bairaag-u) giving up attachment to the world-play and (phirau) wandering in (nagri) the town of body, i.e. contemplate within; (bajaaee) play (kinguri) the stringed musical instrument of (man) the mind, i.e. cause the mind to respond to Divine commands. 2.

ਪੰਚ ਤਤੁ ਲੈ ਹਿਰਦੈ ਰਾਖਹੁ ਰਹੈ ਨਿਰਾਲਮ ਤਾੜੀ ॥ ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਧਰਮੁ ਦਇਆ ਕਰਿ ਬਾੜੀ ॥੩॥੭॥

Pancẖ ṯaṯ lai hirḏai rākẖo rahai nirālam ṯāṛī. Kahaṯ Kabīr sunhu re sanṯahu ḏẖaram ḏa▫i▫ā kar bāṛī. ||3||7||

(Lai raakhanu) keep (hirdai) in mind the attributes of (panch) the five (tat-u) elements and you will (rahai) experience (niraalam) a unique (taarri = deep concentration) concentration. (Note: The five elements and their attributes are earth – tolerance, water – pure/can be purified, air = treats everyone equally, fire = burns/burn ego and jealousy, sky/space = is common for all).

(Kahat-u) says Kabir: (Sunhu) listen (rey) o (santahu = saints) seekers of the Almighty; (kar-i) make (dharam) righteousness and (daiaa) compassion (baarree) the fence – to keep vices away and remain in focus. 3. 7.

Sunday, 01 February 2015 14:54 Written by admin 1 Comment

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.