Swahili Page 7

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥
aadays tisai aadays.
I bow to Him, I humbly bow.
Namuinamia yeye, kwa unyenyekevu namuinamia.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੯॥
aad aneel anaad anaahat jug jug ayko vays. ||29||
He is ever existent, pure (unaffected by worldly evils), without beginning, without end, and unchanging through the ages. ||29||
Anaishi milele, safi,hana mwanzo wala mwisho na habadiliki katika miaka yote.

Stanza 30
There is a Hindu belief that there are three deities – one who creates, another who provides, and the third who destroys.
In this stanza, the Guru states that there is only one God who creates, provides, and destroys as he pleases; the whole Universe is functioning under His command. However, it is a wonder that He can see us but we cannot visually see Him

Ubeti wa 30
Kuna imani ya Kihindi kuwa kuna miungu watatu – wa kuumba, wa kupeana na wa kuharibu/kuua.
Katika ubeti huu, Guru anasema kuwa kunaye Mungu mmoja tu anayeumba,kupeana na kuharibu/kuua kama apendavyo. Ulimwengu wote unafanya kazi kwa amri yake. However, ni ajabu kuwa ako na uwezo wa kutuona ilhali sisi hatuwezi kumuona.

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥
aykaa maa-ee jugat vi-aa-ee tin chaylay parvaan.
The creator created Maya mysteriously. (Mystery is that He sees us but other than His true disciples, nobody can see Him)
Kwa njia ya ajabu na siri, muumbaji aliumba Maya. (Anatuona sisi, na wanafunzi wake ndio wenye uwezo wa kumuona).

ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥
ik sansaaree ik bhandaaree ik laa-ay deebaan.
God himself is the Creator, Sustainer and Destroyer.
Mungu ni muumbaji, mpeanaji na mwangaminzi.

ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥
jiv tis bhaavai tivai chalaavai jiv hovai furmaan.
He makes things happen according to the pleasure of His Will. Such is His Celestial Order.
Anasababisha mambo kufanyika kulingana na kupenda kwa amri yake kuu. Hivyo ndivyo amri yake ya mbinguni ilivyo.

ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥
oh vaykhai onaa nadar na aavai bahutaa ayhu vidaan.
He watches over all, but nobody can see Him. How amazing that is!!
Anachunga vitu vyote, hakuna anayeweza kumuona. Ajabu iliyoje!

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥
aadays tisai aadays.
I bow to Him, I humbly bow.
Namuinamia yeye, kwa unyenyekevu namuinamia.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੦॥
aad aneel anaad anaahat jug jug ayko vays. ||30||
He is eternal, pure (unaffected by worldly evils), without beginning, indestructible and unchanging through the ages. ||30||
Anaishi milele, safi,hana mwanzo wala mwisho na habadiliki katika miaka yote.

Stanza 31
In this stanza, Guru Nanak says that God’s creation and His treasures are infinite.His system of looking after His creation is flawless.

Ubeti wa 31
Katika ubeti huu, Guru Nanak anasma kuwa uumbaji wa Mungu pamoja na hazina zake hazina kikomo. Mfumo wake wa kuchunga uumbaji wake hauna makosa.

ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ ॥ ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥
aasan lo-ay lo-ay bhandaar. jo kichh paa-i-aa so aykaa vaar.
In world after world are His Seats of Authority and His Storehouses. Whatever was put into them, was put in there once, for all.
Katika dunia zote kuna viti vyake na magala yake. Kilichowekwa ndani ya magala hayo kiliwekwa mara moja tu.

ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥
kar kar vaykhai sirjanhaar.
Having made the creation, the Creator watches over it.
Baada ya kuumba, muumbaji anauchunga uumbaji huo.

ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥
naanak sachay kee saachee kaar.
O’ Nanak, God’s system of sustaining His creation is perfect.
O’ Nanak, mfumo wa Mungu wa kudumisha uumbaji wake ni kamilifu.

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥
aadays tisai aadays.
I bow to Him, I humbly bow.
Namuinamia yeye, kwa unyenyekevu namuinamia.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੧॥
aad aneel anaad anaahat jug jug ayko vays. ||31||
He is ever existent, pure (unaffected by worldly evils), without beginning, without end (indestructible), and unchanging through the ages. ||31||
Anaishi milele, safi,hana mwanzo wala mwisho na habadiliki katika miaka yote.

Stanza 32
In this stanza, it is stated that meditating on the Name of God with love and devotion is the only way to get closer to Him. Those who imitate such devotees by mechanically repeating God’s Name without sincerity of heart, achieve nothing. They may boast to have gotten closer to God but in actuality end up only enhancing their ego. Ultimately, union withGod is achieved only by His Grace.

Ubeti wa 32
Katika ubeti huu, imeandikwa kwamba kutafakari juu ya jina la Mungu kwa upendo na kujitolea ndio njia ya pekee ya kumkaribia. Wale wanaoiga wafuasi kama hao kwa kurudia rudia neno la Mungu bila mioyo mieupe hawaafikii lolote. Wanaweza kujidai kuwa wamemkaribia Mungu, lakini hali halisi ni kuwa wanaendeleza ego yao tu. Mwishowe, muungano na Mungu huafikiwa tu kwa neema zake.

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥
ik doo jeebhou lakh hohi lakh hoveh lakh vees. lakh lakh gayrhaa aakhee-ahi ayk naam jagdees.
If one had hundred thousand tongues and that number were increased by twenty times more and one recited God’s Name hundreds of thousands of times with each tongue, (Implying total immersion in God’s Name in meditation)
Ikiwa mtu angekua na ndimi elfu mia moja mara ishirini na kukariri neno la Mungu mara nyingi awezavyo kwa kila ulimi, ishara ya kuzama katika jina la Mungu kwa kutafakari.

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
ayt raahi pat pavrhee-aa charhee-ai hois-ay ikees.
One would become united with God by ascending such right steps. (by shedding one’s ego completely and meditating on Naam with loving devotion)
Mtu angeungana na Mungu kwa kuchukua hatua hiyo inayofaa (kwa kuachana na ego na kutafakari neno la Mungu kwa kujitolea kwa upendo).

ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥
sun galaa aakaas kee keetaa aa-ee rees. naanak nadree paa-ee-ai koorhee koorhai thees. ||32||
After hearing about the high state of spiritually-awakened souls, those who think they can also rise to their level by just imitating (repeating God’s Name) without surrendering ego, are like lowly worms imagining to rise sky high. O’ Nanak, union with God can only be obtained by His Grace. False are the boastings of the pretenders. ||32||.
Baada ya kusikia kuhusu hali ya juu ya roho zilikombolewa kiroho, wale wanaodhani kuwa wanaweza afikia hilo kwa kurudia rudia tu jina la Mungu bila ya kuachana na ego, ni sawa na minyoo wanaotembea ardhini kutarajia kupaa angani. O’ Nanak, muungano na Mungu hupatikana tu kwa neema yake. Majivuno ya waongo ni uongo tu.

Stanza 33
In this stanza, the Guru states that everything happens according to God’s Will and we have no power to make things happen our way.We have no control of birth and death. Spiritual knowledge, mental peace, contentment etc. cannot be achieved by our efforts alone. All virtue comes by His Grace. Those who relinquish their egos and remember Him with love in their hearts will receive His Grace.

Ubeti wa 33.
Katika huu ubeti,Guru anasema kua kila kitu hufanyika kwa amri ya Mung una hatuna uwezo wa kufanya vitu kutendekajinsitutakavyo. Hatuna usemi juu ya Maisha na kifo. Bidii yetu pekee haiwezi ikatufanya kuafikia maarifa ya kiroho, akili kutulia, kuridhika na kadhalika. Fadhila zote hutokana na neema zake. Wanaoachana naego zao na kumkumbuka yeye kwa upendo mioyoni mwao watapokea neema zake.

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥
aakhan jor chupai nah jor.
The power to speak and the power to be silent with stillness of mind is not inborn but a gift of God.
Hatujazaliwa na uwezo wa kuzungumza na kunyamaza na utulivu wa akili, bali ni zawadi kutokakwa Mungu.

ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥
jor na mangan dayn na jor.
Even asking for or giving charity is beyond our power.
Hata kuuliza au kupeana misaada ni zaidi ya uwezo wetu.

ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥
jor na jeevan maran nah jor.
Life and death are not in our control. (We have no choice on when and where to be born and how long are we going to live. We have no choice on when, where, and how are we going to die either).
Hatuwezi kuamua Maisha na kifo. Hatuna uwezo wa kuchagua mahali na wakati wa kuzaliwa, na miaka ya kuishi. Kadhalika, hatuna uwezo wa kuamua mahali,wakatina jinsi ya kuaga dunia.

ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥
jor na raaj maal man sor.
By nature, our mind does not have the power to abstain from the thoughts of greed, power and ego.
Kimaumbile, akili zetu hazina uwezo wa kujiepusha na fikira za ulafi, nguvu na ego.

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥
jor na surtee gi-aan veechaar.
We have no power to achieve spiritual awakening, obtain knowledge or do meditation.
Hatuna uwezo wa kuafikia mwamsho wa kiroho, kupata maarifa au kutafakari.

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥
jor na jugtee chhutai sansaar.
We have no inborn capability or power to escape from the temptations of the world.
Hatuna uwezo tuliozaliwa nao wa kuepuka majaribu ya dunia.

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥
jis hath jor kar vaykhai so-ay.
He alone has all the power and He alone takes care of His creation.
Ni yeye pekee mwenye uwezo, na kutunza viumbe wake.

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥
naanak utam neech na ko-ay. ||33||
O’ Nanak, nobody is superior or inferior (we become what God decides for us to become). ||33||
O’ Nanak, hakuna mtu aliye bora zaidi,au aliye duni zaidi (tunakua vile Mungu atakavyo)

Stanza 34
In the next four stanzas, the stages of spiritual development are explained:Dharam khand – stage of righteousness, Gian Khand – stage of Divine knowledge, Saram Khand – stage of spiritual effort, Karam Khand – stage of Divine Grace, and Sach Khand – theexperience of Union with God.
In this stanza, the Guru describes the first stage of spiritual development – Dharam khand.
This is the stage of spiritual awakening. Here, a person starts thinking as to why he is here and what is the purpose of life. As one advances in his journey, one discovers that God created this Earth with air, water, seasons, days, nights etc, making it a place very congenial to live in, focus on Him and experience union with Him, thus fulfilling the purpose of life.
This is where a person realizes that everybody will be judged according to their deeds and success or failure in achieving the goal of spiritual advancement will be known after one reaches God’s Presence.

Ubeti wa 34
Katika beti nne zifuatazo, hatua za ukuaji wa kiroho zimeelezwa: Dharam Khand – hatua ya haki, Glan Khand – hatua ya hekima ya kiroho, Saram Khand – hatua ya bidi ya kiroho, Karam Khand – hatua ya neema kuu, na Sach Khand – hatua ya kushuhudia uungano na Mungu.
Katika ubeti huu, Guru anaelezea hatua ya kwanza ya ukuaji wa kiroho – Dharam Khand.
Hii ni hatua ya kuamka kiroho. Mtu anaanza kufikiria kwa nini yupo duniani na ni nini kusudi la Maisha. Mtu anapoendelea katika safari yake, anagundua kwamba Mungu aliumba hii dunia ikiwa na hewa, maji, misimu, siku, usiku na kadhalika, na kuifanya kuwa mahali pa kupendeza pa kuishi, kumzingatia yeye na kushuhudia uungano nay eye,hivyo kuafikia lengo la maisha.
Hapa ndipo mtu hutambua kwamba kila mtu atahukumiwa kulingana na matendo yao, na kufaulu au kutofaulu katika kuafikia lengo laukuaji wa kiroho itajulikana pale mtu atafika mbele ya Mungu.

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥
raatee rutee thitee vaar. pavan paanee agnee paataal.
God created nights, days, months, and seasons. He also created wind, water, fire and lower regions of the Universe.
Mungu aliumba usiku, siku, miezi na majira. Aliumba upepo, maji, moto na sehemu za chini za ulimwengu.

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥
tis vich Dhartee thaap rakhee Dharam saal.
In the midst of these, He established the Earth as a place for human beings to pursue spiritual advancement.
Katikati ya haya, aliumba dunia kama mahali pa wanadamu kujiendeleza kiroho.

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥
tis vich jee-a jugat kay rang. tin kay naam anayk anant.
Upon it, He placed various species of beings with endless names.
Juu yake, aliweka aina mbalimbali ya viumbe wenye majina yasiyohesabika.

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥1
karmee karmee ho-ay veechaar. sachaa aap sachaa darbaar.
By their deeds, they shall be judged. God Himself is True, and True is His Presence.
Kwa matendo yao watahukumiwa. Mungu ni wa kweli, na uwepo wake ni wa kweli.

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥
tithai sohan panch parvaan. nadree karam pavai neesaan.
There, in God’s Presence, the chosen ones who have advanced themselves spiritually are accepted and they receive the Mark of Grace from the Merciful God.
Katika uwepo wa Mungu, walioteuliwa na wamejiendeleza kiroho wanakubaliwa na kupokea alama ya neema kutoka kwa Mungu mwenye huruma.

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥
kach pakaa-ee othai paa-ay. naanak ga-i-aa jaapai jaa-ay. ||34||
Success and failure which is in terms of spiritual growth is judged in God’s Presence. O’ Nanak, it is only upon reaching God’s Presence that one finds out if one succeeded or failed. ||34||
Kufanikiwa au kutofanikiwa katika ukuaji wa kiroho huhukumiwa mbele ya Mungu. O’ Nanak, mtu hujua tu ikiwa alifanikiwa au hakufanikiwa anapofika mbele ya Mungu.

Stanza 35
This is the second stage of spiritual development – Giaan khand or stage of Divine Knowledge.
In this stage, a person realizes that God’s creation is beyond human comprehension; that ours is not the only planetary system, there are many more of them in the Universe. One realizes that there are many earths, suns and moons. One realizes also that God’s powers of creation, provision, and destruction are endless. The effect of this realization is indeed powerful in the one who ascends to this spiritual stage. Such a person is filled with awe and amazement at the vastness of God’s Creation and experiences Divine joy which is beyond description.

Ubeti wa 35
Hii ni hatua ya pili ya ukuaji wa kiroho – Giaan Khand au hatua ya hekima ya kiukuu.
Katika hatua hii, mtu anatambua kuwa uumbaji wa Mungu ni zaidi ya uelewaji wa mwanadamu; kwamba dunia siomfumo wa sayari peke yake, bali kuna sayari zingine nyingi. Mtu antambuakuwakuna dunia nyingi, jua na miezi. Mtu anatambua kuwa nguvu za Mungu za uumbaji, utoaji na uharibifu hazina mwisho. Athari ya utambuzi huu ni wenye nguvu katika mtu anayefikia hatua hii. Mtu huyu amejaa mshangao kwa sababu ya ukubwa waMungu, na hupata furaha kuu amabyo haiwezi kufafanuliwa.

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥
Dharam khand kaa ayho Dharam.
The moral duty of a person in Dharam khand (first stage of spiritual development) is righteous living.
Jukumu la kimaadili la mtu katika Dharam Khand (hatua ya kwanza katika kukua kiroho) ni kuishi kwa haki.

ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
gi-aan khand kaa aakhhu karam.
Now understand the working of Giaan Khand in the lines to follow (The stage of acquiring Divine knowledge).
Sasa elewa kazi ya Giaan Khand katika mistari ifuatayo (hatua ya kupokea maarifa ya kiukuu).

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥
kaytay pavan paanee vaisantar kaytay kaan mahays.
Here, one realizes that in God’s creation there are so many winds, waters and fires; so many Krishnas and Shivas, implying that God’s powers of provision and destruction are endless.
Hapa tunagundua kwamba kuna upepo mwingi, maji na mioto katika uumbaji wa Mungu.Kuna Krishna na Shiva wengi. Hii inaashiria kwamba nguvu za Mungu utoaji na uharibifu hazina mwisho.

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
kaytay barmay ghaarhat gharhee-ahi roop rang kay vays.
So many Brahmas are fashioned in countless forms and colors, implying that God’s power of creation is endless.
Brahma wengi wamepewa mitindo kwa rangi nyingi na aina nyingi, kuashiria kuwa nguvu za Mungu za uumbaji hazina mwisho.

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥
kaytee-aa karam bhoomee mayr kaytay kaytay Dhoo updays.
There are many such mountains and earths where people perform their duties. There are many saints like Dhru and there are many lessons to learn.
Kuna aina hiyo ya milima mingi na dunia nyingi, ambapo watu hufanya majukumu yao. Kuna mitume wengi kama vile Dhru, na kuna mambo mengi ya kujifunza.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥
kaytay ind chand soor kaytay kaytay mandal days.
So many Indras, so many moons and suns, so many worlds and lands!
Indras wengi, miezi na jua nyingi, dunia na ardhi nyingi!

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
kaytay siDh buDh naath kaytay kaytay dayvee vays.
So many saints with many Yogic masters, so many goddesses of various kinds.
Mitume wengi na wakuu wa Yogi wengi, miungu wengi wa aina nyingi.

ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥
kaytay dayv daanav mun kaytay kaytay ratan samund.
So many demi-gods and demons, so many silent sages. so many oceans of jewels.
Miungu wengi walio nusu na mapepo, wahenga/watu wenye hekima wengi walionyamaza, bahari nyingi zenye vito/madini.

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥
kaytee-aa khaanee kaytee-aa banee kaytay paat narind.
So many ways of life, so many languages, so many dynasties of rulers.
Mikondo mingi ya maisha, lugha nyingi, nasaba nyingi za watawala.

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
kaytee-aa surtee sayvak kaytay naanak ant na ant. ||35||
So many devotees engaged in various types of meditations! O ‘ Nanak, there is no end to His creation.
Watu wengi waliojitolea wakijihusisha na aina mbalimbali za kutafakari! O’ Nanak, uumbaji wake hauna mwisho.

Stanza 36
In this stanza, Guru Nanak describes the third stage of spiritual development – Saram Khand or the stage of spiritual effort. With the recognition of purpose and duty in Dharam Khand and realization of the vastness of God’s Creation in Giaan Khand, one works hard to ascend further into this stage where the mind and soul become pure, pious and one with God.

Ubeti wa 36
Katika ubeti huu, Guru Nanak anaelezea hatua ya tatu ya ukuaji wakiroho – Saram Khand au hatua ya juhudi ya kiroho. Kwa utambuzi wa kusudi na jukumu katika Dharam Khand na utambuzi wa ukubwa wa uumbaji wa Mungu katika Giaan Khand, mtu hutia bidi ili kufikia zaidi hii hatua, amabapo akili na roho inakuwa safi, mchaji Mung una kuwa na Mungu mmoja.

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥
gi-aan khand meh gi-aan parchand. tithai naad binod kod anand.
In the realm of spiritual knowledge (as explained in the last stanza), spiritual wisdom is overwhelming and supreme and one experiences Divine Joy. This is the state of spiritual bliss as if music of all kinds of melodies is being enjoyed.
Katika ulimwengu wa maarifa ya kiroho (kama ilivoelezwa katika ubeti wa mwisho), hekima ya kiroho ni kubwa na ya juu,na mtu hushuhudia furaha ya kiukuu. Hii ni hali ya neema ya kiroho kana kwamba mziki wa kila aina ya nyimbo unapendeza.