SGGS pp 1012-1014, Maroo M: 1, Asttpadees 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਨਮੁਖੁ ਲਹਰਿ ਘਰੁ ਤਜਿ ਵਿਗੂਚੈ ਅਵਰਾ ਕੇ ਘਰ ਹੇਰੈ ॥ ਗ੍ਰਿਹ ਧਰਮੁ ਗਵਾਏ ਸਤਿਗੁਰੁ ਨ ਭੇਟੈ ਦੁਰਮਤਿ ਘੂਮਨ ਘੇਰੈ ॥

Mārū mėhlā 1.  Manmukẖ lahar gẖar ṯaj vigūcẖai avrā ke gẖar herai.  Garih ḏẖaram gavā▫e saṯgur na bẖetai ḏurmaṯ gẖūman gẖerai.

 

Composition of the first Guru in Raga Maaroo. (Manmukh-u = self-willed) a person who wants to find God, but does not follow the guru, (taj-i) forsakes (ghar-u) home (lahar-i = waves) with thoughts of breaking with the world, is not only (vigoochai) frustrated but also (heyrai) looks to (ghar) homes (key) of (avra) others – for his needs of food and clothing.

He (gavaaey = loses) fails in his (dharam-u) duties as (grih) a householder, because he does not (bhettai) find (satigur-u) the true guru and remains in (ghooman gheyrai) the whirlpool of vices because of (durmat-i) evil counsel/mind-set.

 

ਦਿਸੰਤਰੁ ਭਵੈ ਪਾਠ ਪੜਿ ਥਾਕਾ ਤ੍ਰਿਸਨਾ ਹੋਇ ਵਧੇਰੈ ॥ ਕਾਚੀ ਪਿੰਡੀ ਸਬਦੁ ਨ ਚੀਨੈ ਉਦਰੁ ਭਰੈ ਜੈਸੇ ਢੋਰੈ ॥੧॥

Disanṯar bẖavai pāṯẖ paṛ thākā ṯarisnā ho▫e vaḏẖerai.  Kācẖī pindī sabaḏ na cẖīnai uḏar bẖarai jaise dẖorai. ||1||

 

He (bhavai) wanders (disantar-u = in countries) far and wide or (thaaka = gets tired) ever keeps (parr-i) reading (paatth) scriptures but his (trisna) craving for material things (hoey = becomes) grows (vadheyrai) greater.

In (kaachee) this perishable (pinddee) body, i.e. in human birth, he does not (cheenai) understand (sabad-u = Divine Word) directions of the Creator for human birth but just (bharai) fills his (udar-u) belly (jaisey) like (ddhorai) the animals. 1.

 

ਬਾਬਾ ਐਸੀ ਰਵਤ ਰਵੈ ਸੰਨਿਆਸੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਏਕ ਲਿਵ ਲਾਗੀ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਤ੍ਰਿਪਤਾਸੀ ॥੧॥ ਰਹਾਉ ॥

Bābā aisī ravaṯ ravai sani▫āsī.  Gur kai sabaḏ ek liv lāgī ṯerai nām raṯe ṯaripṯāsī. ||1|| rahā▫o.

 

O (baaba) revered dear, (saniaasi) a renunciate is one who (ravai) practices (ravat) living (aisee) thus; has (eyk = one) single-minded (liv) attention (laagi) focused (sabad-i = on word) on teachings (kai) of (gur) the guru; and (triptaasee = satiated) is happy (ratey) being imbued with, i.e. in loving obedience of (teyrai) Divine (naam-i) commands. 1.

(Rahaau) pause and reflect on this.

 

Note: However this is what a pretentious renunciate does instead.

 

ਘੋਲੀ ਗੇਰੂ ਰੰਗੁ ਚੜਾਇਆ ਵਸਤ੍ਰ ਭੇਖ ਭੇਖਾਰੀ ॥ ਕਾਪੜ ਫਾਰਿ ਬਨਾਈ ਖਿੰਥਾ ਝੋਲੀ ਮਾਇਆਧਾਰੀ ॥

Gẖolī gerū rang cẖaṛā▫i▫ā vasṯar bẖekẖ bẖekẖārī.  Kāpaṛ fār banā▫ī kẖinthā jẖolī mā▫i▫āḏẖārī.

 

He (gholee) dissolves (geyroo) red-brick powder in water to (charaaey) dye (vastr) the clothes and adopt (bheykh) the garb to become (bheykhaaree) a beggar – a Yogi begging from house to house.

He (phaar-i) tears (kaaparr) cloth and (banaaee) makes (khinthaa) a patched garment and (jholee) a begging bag to show he has become a recluse; but remains (maaiaadhaari) a material seeker in his mind.

 

ਘਰਿ ਘਰਿ ਮਾਗੈ ਜਗੁ ਪਰਬੋਧੈ ਮਨਿ ਅੰਧੈ ਪਤਿ ਹਾਰੀ ॥ ਭਰਮਿ ਭੁਲਾਣਾ ਸਬਦੁ ਨ ਚੀਨੈ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੨॥

Gẖar gẖar māgai jag parboḏẖai man anḏẖai paṯ hārī.  Bẖaram bẖulāṇā sabaḏ na cẖīnai jū▫ai bājī hārī. ||2||

 

He (maagai) begs (ghar-i ghar-i) house to house, but (parbodhai) teaches (jag-u) the world to give up material pursuits; the (andhai = blind, man-i = of mind) directionless man (haaree) loses (pat-i) honour in in the world and in Divine court

He does not (cheenai) understand (sabad-u = Divine Word) Divine commands on his role as human being, is (bhulaana) led astray (bharam-i) in delusion and (jooaai = in gambling) like a gambler (haari) loses (baaji) the game of human life to unite with God. 2.

 

Page 1013

 

ਅੰਤਰਿ ਅਗਨਿ ਨ ਗੁਰ ਬਿਨੁ ਬੂਝੈ ਬਾਹਰਿ ਪੂਅਰ ਤਾਪੈ ॥ ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵੀ ਕਿਉ ਕਰਿ ਚੀਨਸਿ ਆਪੈ ॥

Anṯar agan na gur bin būjẖai bāhar pū▫ar ṯāpai.  Gur sevā bin bẖagaṯ na hovī ki▫o kar cẖīnas āpai.

 

(Agan-i) the fire (antar-i) within him – of vices like craving cannot be (boojhai) extinguished (bin-u) without finding and following (gur) the guru; but he tries to show he is cool and (taapai) burns (pooar) a fire and sits next to it to show atonement for misdeeds.

(Bhagat-i) devotion to God is not (hovee) practiced (bin-u) except by (seyva = service) following the guru’s teachings; (kio kar-i = how?) he cannot (cheenas-i) recognize (aapai = self) God within to be a real devotee.

 

ਨਿੰਦਾ ਕਰਿ ਕਰਿ ਨਰਕ ਨਿਵਾਸੀ ਅੰਤਰਿ ਆਤਮ ਜਾਪੈ ॥ ਅਠਸਠਿ ਤੀਰਥ ਭਰਮਿ ਵਿਗੂਚਹਿ ਕਿਉ ਮਲੁ ਧੋਪੈ ਪਾਪੈ ॥੩॥

Ninḏā kar kar narak nivāsī anṯar āṯam jāpai.  Aṯẖsaṯẖ ṯirath bẖaram vigūcẖėh ki▫o mal ḏẖopai pāpai. ||3||

 

He (kar-i kar-i = keeps doing) indulges in (nindaa) slander – of those who lead householders’ lives and perform duties of human birth; he thus becomes liable to (nivaasee = resident) be put in (narak = hell) cycles of births and deaths; he (jaapai) realizes this (antar-i) within (aatam) the self – but still does not change course.

He (bharam-i = wanders) goes to bathe at (atthsatth-i = sixty eight) numerous (teerath) pilgrim centers to purify the self, but (vigoochah-i) is frustrated; (mal-u) the dirt (paapai = of sins) of wrong-doings (kio = how?) cannot (dhopai) be washed by washing the body. 3.

 

ਛਾਣੀ ਖਾਕੁ ਬਿਭੂਤ ਚੜਾਈ ਮਾਇਆ ਕਾ ਮਗੁ ਜੋਹੈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਨ ਜਾਣੈ ਸਾਚੁ ਕਹੇ ਤੇ ਛੋਹੈ ॥

Cẖẖāṇī kẖāk bibẖūṯ cẖaṛā▫ī mā▫i▫ā kā mag johai.  Anṯar bāhar ek na jāṇai sācẖ kahe ṯe cẖẖohai.

 

He (chhaanee) sieves (khaak-u = dust) remnants of burnt firewood and (charraaee) applies (bibhoot-i) the ash to the body – to seem a recluse – but (johai = watches) follows (mag-u) the path of (maaiaa = world-play) materialism.

He does not (jaanai = know) recognize (ek-u) the One Almighty (antar-i) within and (baahar-i) outside everywhere; but (chhohai) gets angry when someone (kahey) tells him (saach-u) the truth.

 

ਪਾਠੁ ਪੜੈ ਮੁਖਿ ਝੂਠੋ ਬੋਲੈ ਨਿਗੁਰੇ ਕੀ ਮਤਿ ਓਹੈ ॥ ਨਾਮੁ ਨ ਜਪਈ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਬਿਨੁ ਨਾਵੈ ਕਿਉ ਸੋਹੈ ॥੪॥

Pāṯẖ paṛai mukẖ jẖūṯẖo bolai nigure kī maṯ ohai.  Nām na jap▫ī ki▫o sukẖ pāvai bin nāvai ki▫o sohai. ||4||

 

He (parrai) reads (paatth) the scriptures, but (bolai) speaks (jhoottho) falsehoods (mukh-i) from the mouth; (mat-i) the mind-set of (nigurey) the guru-less person remains (ohaai) the same, i.e. s/he never learns.

One who does not (japaee) remember Naam or commands of the Almighty, s/he (kiau = how?) cannot (paavai) experience (sukh-u) peace; one (kiau = why?) cannot (sohai = look good) be glorified/accepted in Divine court (bin-u) without obedience (naavai) to Naam. 4.

 

ਮੂੰਡੁ ਮੁਡਾਇ ਜਟਾ ਸਿਖ ਬਾਧੀ ਮੋਨਿ ਰਹੈ ਅਭਿਮਾਨਾ ॥ ਮਨੂਆ ਡੋਲੈ ਦਹ ਦਿਸ ਧਾਵੈ ਬਿਨੁ ਰਤ ਆਤਮ ਗਿਆਨਾ ॥

Mūnd mudā▫e jatā sikẖ bāḏẖī mon rahai abẖimānā.  Manū▫ā dolai ḏah ḏis ḏẖāvai bin raṯ āṯam gi▫ānā.

 

Someone has (mood-u) the head (muddaey) shaven; another has (jattaa) the hair matted and (baadhee) ties (sikh) knot on the head; someone (rahai) remains (mon-i) silent; each (abhimaana) proud of his ways.

But (bin-u) without (rat) love for obtaining (giaana) awareness of Naam (aatam) within (Manooaa) the mind (ddolai = wavers) wanders (dhaavat) running (dah = ten, dis = directions) all over.

 

ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਮਹਾ ਬਿਖੁ ਪੀਵੈ ਮਾਇਆ ਕਾ ਦੇਵਾਨਾ ॥ ਕਿਰਤੁ ਨ ਮਿਟਈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਪਸੂਆ ਮਾਹਿ ਸਮਾਨਾ ॥੫॥

Amriṯ cẖẖod mahā bikẖ pīvai mā▫i▫ā kā ḏevānā.  Kiraṯ na mit▫ī hukam na būjẖai pasū▫ā māhi samānā. ||5||

 

One who is (deyvaana) mad after (maaiaa) wealth (chhodd-i) forsakes (amrit-u) sweet elixir and (peevai) drinks (mahaa = great) the terrible (bikh-u) poison, i.e. leaves the path of righteousness and indulges in unfair means/practices.

But it is not in his/her hands; as long as (kirat-u) influence of past deeds/experiences is not (mittaee) erased from his mind/soul, he does not (boojhai = recognize) remind the self of (hukam-u) directions given by the Creator; and (smaanaa) remains amongst (pasooaa) animals, i.e. animal instincts remain dominant in his/her mind. 5.

 

ਹਾਥ ਕਮੰਡਲੁ ਕਾਪੜੀਆ ਮਨਿ ਤ੍ਰਿਸਨਾ ਉਪਜੀ ਭਾਰੀ ॥ ਇਸਤ੍ਰੀ ਤਜਿ ਕਰਿ ਕਾਮਿ ਵਿਆਪਿਆ ਚਿਤੁ ਲਾਇਆ ਪਰ ਨਾਰੀ ॥

Hāth kamandal kāpṛī▫ā man ṯarisnā upjī bẖārī.  Isṯarī ṯaj kar kām vi▫āpi▫ā cẖiṯ lā▫i▫ā par nārī.

 

He carries (kamanddal-u) a begging pot in (haath) hand and (kaaprreeaa = clothed) wears saintly looking garb, to show he is an ascetic, but (upjee = develops) has (bhaaree = heavy) strong (trisna) craving in mind.

He (taj-i kar-i) forsakes his (istree) wife but (viaapiaa) remains afflicted (kaam-i) with lust and (laaiaa) puts (chit-u) the mind on (par) others’ (naaree) women.

 

ਸਿਖ ਕਰੇ ਕਰਿ ਸਬਦੁ ਨ ਚੀਨੈ ਲੰਪਟੁ ਹੈ ਬਾਜਾਰੀ ॥ ਅੰਤਰਿ ਬਿਖੁ ਬਾਹਰਿ ਨਿਭਰਾਤੀ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ॥੬॥

Sikẖ kare kar sabaḏ na cẖīnai lampat hai bājārī.  Anṯar bikẖ bāhar nibẖrāṯī ṯā jam kare kẖu▫ārī. ||6||

 

He (karey = imparts, sikh = instructions) preaches to others, but while (kar-i) doing that does not (cheenai) reflect on (sabad-u) Divine commands that he preaches; he is (lampatt-u) engrossed in vices and (baajaaree = of market/pliable) easily succumbs to temptations.

It should be remembered that when one is engrossed in (bikh-u) vices (antar-i) within but shows to be (nibhraati = without delusion) a dedicated devotee (baahar-i) outwardly; (ta) then (jam-u) the agent of Divine justice (karey = does, khuaaree = humiliation) does not let that soul reach the Almighty and sends for rebirth. 6.

 

ਸੋ ਸੰਨਿਆਸੀ ਜੋ ਸਤਿਗੁਰ ਸੇਵੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਛਾਦਨ ਭੋਜਨ ਕੀ ਆਸ ਨ ਕਰਈ ਅਚਿੰਤੁ ਮਿਲੈ ਸੋ ਪਾਏ ॥

So sani▫āsī jo saṯgur sevai vicẖahu āp gavā▫e.  Cẖẖāḏan bẖojan kī ās na kar▫ī acẖinṯ milai so pā▫e.

 

A real (saniaasee) renunciate is (so) that (jo) who (gavaaey = loses) gives up (aap-u = self) ego (vichahu) from within, i.e. gives up acting by self-will – and (seyvai = serves) obeys (satigur) the true guru.

He does not (aas = expectation, karaee = does) have expectation of (chhaadan) clothes and (bhojan) food from others but (paaey) takes (so) that whatever he (milai) gets (achint-u) without thinking/asking about it.

 

ਬਕੈ ਨ ਬੋਲੈ ਖਿਮਾ ਧਨੁ ਸੰਗ੍ਰਹੈ ਤਾਮਸੁ ਨਾਮਿ ਜਲਾਏ ॥ ਧਨੁ ਗਿਰਹੀ ਸੰਨਿਆਸੀ ਜੋਗੀ ਜਿ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੭॥

Bakai na bolai kẖimā ḏẖan sangrahai ṯāmas nām jalā▫e.  Ḏẖan girhī sani▫āsī jogī jė har cẖarṇī cẖiṯ lā▫e. ||7||

 

He does not (bakai bolai) talk frivolously, (sangrahai) gathers (dhan-u) the wealth of (khimaa) forgiveness, i.e. develops tolerance, and (jalaaey = burns) destroys (taamas-u) negative attributes (naam-i) through practice of Naam.

One (j-i) who (laaey) focuses (chit-u) the mind (charnee = feet) on obedience to commands of (har-i) the Almighty is (dhan-u) blessed, be he (girahee) a householder, (saniaasi) ascetic or (jogi) Yogi. 7.

 

ਆਸ ਨਿਰਾਸ ਰਹੈ ਸੰਨਿਆਸੀ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਤਾ ਸਾਤਿ ਆਵੈ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਏ ॥

Ās nirās rahai sani▫āsī ekas si▫o liv lā▫e.  Har ras pīvai ṯā sāṯ āvai nij gẖar ṯāṛī lā▫e.

 

One who (rahai) remains (niraas = without expectation) without any (aas) expectation from anyone else and (laa-e) focuses (liv) attention (sio) on living by commands of (ekas-u) the One Almighty, he is (saniaasi) a renunciate.

He is (aavai = comes, saat-i = peace) at peace only (ta) then when he (peevai) drinks (har-i) the Divine (ras-u) elixir, i.e. practices Naam; he (laaey) fixes (taarree) undistracted attention on his (nij) own (ghar-i) mind, i.e. is completely focused on God within.

 

ਮਨੂਆ ਨ ਡੋਲੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਏ ॥ ਗ੍ਰਿਹੁ ਸਰੀਰੁ ਗੁਰਮਤੀ ਖੋਜੇ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੮॥

Manū▫ā na dolai gurmukẖ būjẖai ḏẖāvaṯ varaj rahā▫e.  Garihu sarīr gurmaṯī kẖoje nām paḏārath pā▫e. ||8||

 

He (boojhai) understands (gurmukh-i) the guru’s guidance, his (manooaa) mind does not (ddolai) waver as he (raahaaey) keeps it (varaj-i) restrained from (dhaavat = running) wandering.

He (khojey = searches) contemplates (grihu = house, sareer-u = body) within (gurmati) with the guru’s guidance and (paa-e) finds (padaarath-u = substance) the wealth of Naam. 8.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਸਰੇਸਟ ਨਾਮਿ ਰਤੇ ਵੀਚਾਰੀ ॥ ਖਾਣੀ ਬਾਣੀ ਗਗਨ ਪਤਾਲੀ ਜੰਤਾ ਜੋਤਿ ਤੁਮਾਰੀ ॥

Barahmā bisan mahes saresat nām raṯe vīcẖārī.  Kẖāṇī baṇī gagan paṯālī janṯā joṯ ṯumārī.

 

Brahma, (bisan-u) Vishnu and Mahes/Shankar/Mahadev (sreystt) are exalted because they are (ratey) imbued (naam-i) with Naam and (veechaaree) contemplate Naam.

The creatures take birth in (khaanee) the four ways – from womb, egg, perspiration and soil –; (tumaari) Your (jot-i = light) spirit is present in (jantaa) the creatures and their (baanee = words) sound/speech, be they in (gagan) sky, earth, or (pataalee) nether regions.

 

ਸਭਿ ਸੁਖ ਮੁਕਤਿ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ਸਚੁ ਨਾਮੁ ਉਰ ਧਾਰੀ ॥ ਨਾਮ ਬਿਨਾ ਨਹੀ ਛੂਟਸਿ ਨਾਨਕ ਸਾਚੀ ਤਰੁ ਤੂ ਤਾਰੀ ॥੯॥੭॥

Sabẖ sukẖ mukaṯ nām ḏẖun baṇī sacẖ nām ur ḏẖārī.  Nām binā nahī cẖẖūtas Nānak sācẖī ṯar ṯū ṯārī. ||9||7||

 

(Sabh-i) all (sukh) comforts in life and (mukat-i) emancipation on death come by (dhun-i) being absorbed, i.e. paying attention to, (baanee) Divine commands (dhaaree) keeping (ur) in mind Naam of (sach-u) the Eternal.

One (nahi chhoottas-i) cannot escape vices (binaa) without practice of Naam; o human being, (too) you can (tar-u = swim) get across the world-ocean on (taaree) the boat (saachi = true) of Naam, says Nanak. 9. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥ ਅੰਤਰਿ ਗਰਭ ਉਰਧਿ ਲਿਵ ਲਾਗੀ ਸੋ ਪ੍ਰਭੁ ਸਾਰੇ ਦਾਤਿ ਕਰੇ ॥੧॥

Mārū mėhlā 1.  Māṯ piṯā sanjog upā▫e rakaṯ binḏ mil pind kare.  Anṯar garabẖ uraḏẖ liv lāgī so parabẖ sāre ḏāṯ kare. ||1||

 

Composition of the first Guru in Raga Maaroo. The Creator (upaaey) creates a creature (sanjog-i) by union of (maat) the mother and (pitaa) the father; the mother’s (rakat-u) blood and the father’s (bind-u = drop) semen (mil-i) together (karey) make (pindd-u) the body.

When (antar-i) in (garabh) the womb, the fetus is (uradh-i = inverted) upside down (liv = attention, laagi = fixed) obeying Divine commands/laws; (so = that) the One (prabh-u) Master (saarey) looks after and (karey = makes/gives, daat-i = benediction) reaches the wherewithal for its existence and growth. 1.

 

ਸੰਸਾਰੁ ਭਵਜਲੁ ਕਿਉ ਤਰੈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨਿਰੰਜਨੁ ਪਾਈਐ ਅਫਰਿਓ ਭਾਰੁ ਅਫਾਰੁ ਟਰੈ ॥੧॥ ਰਹਾਉ ॥

Sansār bẖavjal ki▫o ṯarai.  Gurmukẖ nām niranjan pā▫ī▫ai afri▫o bẖār afār tarai. ||1|| rahā▫o.

 

Question: (Kio) how can the creature (tarai = swim) get across (bhavjal-u) the world-ocean, and not come back to (sansaar-u) the world, i.e. not be reborn?

Answer: Awareness of (naam-u) virtues and commands of (niranjan-u = unstained) the pristine Almighty (paaeeai) is obtained (gurmukh-i) with the guru’s guidance; even (aphar-u) heavy load of (aphrio = bloated ego) vices of one who receives it, (ttarai) is removed and she can get across the world ocean. 1.

(Rahaau) pause and reflect on this.

 

ਤੇ ਗੁਣ ਵਿਸਰਿ ਗਏ ਅਪਰਾਧੀ ਮੈ ਬਉਰਾ ਕਿਆ ਕਰਉ ਹਰੇ ॥ ਤੂ ਦਾਤਾ ਦਇਆਲੁ ਸਭੈ ਸਿਰਿ ਅਹਿਨਿਸਿ ਦਾਤਿ ਸਮਾਰਿ ਕਰੇ ॥੨॥

Ŧe guṇ visar ga▫e aprāḏẖī mai ba▫urā ki▫ā kara▫o hare.  Ŧū ḏāṯā ḏa▫i▫āl sabẖai sir ahinis ḏāṯ samār kare. ||2||

 

(Tey) those (gun) virtues – that You are the Creator and Sustainer – (visar-i gaey) are forgotten by me (apraaddhi = guilty) a transgressor; there is (kiaa = what?) nothing that (mai) I, (baura) a mad person can (karau) do on my own o (harey) Almighty, – please save me.

(Too) You are (daataa = giver) benevolent and (daiaal-u) compassionate (sir-i = over the head) to (sabhai) all; You (samara-i) take care of all and (karey = do) give (daat-i = charity) provisions (ahinis-i) day and night. 2.

 

ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਜਨਮਿਆ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸੁ ਧਰੇ ॥

Cẖār paḏārath lai jag janmi▫ā siv sakṯī gẖar vās ḏẖare.

 

The human being (janmiaa) is born with (chaar-i) four (padaarath) gifts/potentials – namely Dharam = dutifulness, Arth = economic well-being, Kaam = fulfilment of desires/aspirations, and Mokh = emancipation from vices in life and from rebirth on death. – But forgets these and (vaas-u dharey = resides, ghar-i = in house/state) remains in (siv sakti/maaiaa) attachment to the world-play, i.e. amongst relatives, wealth, pleasures and so on.  

 

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ਲਾਗੀ ਭੂਖ ਮਾਇਆ ਮਗੁ ਜੋਹੈ ਮੁਕਤਿ ਪਦਾਰਥੁ ਮੋਹਿ ਖਰੇ ॥੩॥

Lāgī bẖūkẖ mā▫i▫ā mag johai mukaṯ paḏārath mohi kẖare. ||3||

 

(Laagi bhookh = feeling hungry) craving for material benefits, s/he (johai = looks for) pursues (mag-u) the path shown by (maaiaa) temptations in the world-play, which (moh-i kharey) entices – deprives him/her of (padaarath-u) the valuable (mukat-i) emancipation – from vices in life and rebirth on death. 3.

 

ਕਰਣ ਪਲਾਵ ਕਰੇ ਨਹੀ ਪਾਵੈ ਇਤ ਉਤ ਢੂਢਤ ਥਾਕਿ ਪਰੇ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਵਿਆਪੇ ਕੂੜ ਕੁਟੰਬ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੇ ॥੪॥

Karaṇ palāv kare nahī pāvai iṯ uṯ dẖūdẖaṯ thāk pare.  Kām kroḏẖ ahaʼnkār vi▫āpe kūṛ kutamb si▫o parīṯ kare. ||4||

 

S/e (karey) makes (karan palaav) entreaties – tries to please people, (tthak-i parey) gets tired (ddhooddhat) searching to get material benefits but does not (paavai) get them to his/her satisfaction.

(Kaam-i) desires, (krodh-i) wrath and (ahankaar-i) vanity (viaapey) afflict him/her; s/he (preet-i = affection, karey = makes) develops attachment (sio) for (koorr = false/impermanent) transitory (kuttamb) family members – and other things. 4.

 

ਖਾਵੈ ਭੋਗੈ ਸੁਣਿ ਸੁਣਿ ਦੇਖੈ ਪਹਿਰਿ ਦਿਖਾਵੈ ਕਾਲ ਘਰੇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਆਪੁ ਪਛਾਣੈ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਕਾਲੁ ਟਰੇ ॥੫॥

Kẖāvai bẖogai suṇ suṇ ḏekẖai pahir ḏikẖāvai kāl gẖare.  Bin gur sabaḏ na āp pacẖẖāṇai bin har nām na kāl tare. ||5||

 

S/he (khaavai = eats) uses gifts of the Almighty, (bhogai) indulges in vices, (sun-i sun-i) keeps listening and (deykhai) watching shows etc., (pahir-i) wears good clothes to (dikhaavai) make display of them; but all these make him/her subject to (gharey = house) control of (kaal) the agent of Divine justice.

S/he does not (pachhaanai = recognize) understand (aapu) the self – to find the Almighty within; but (kaal) the agent of Divine justice cannot (ttarey) be kept away (bin-u) without awareness and obedience to (naam) commands of (har-i) the Almighty. 5.

 

ਜੇਤਾ ਮੋਹੁ ਹਉਮੈ ਕਰਿ ਭੂਲੇ ਮੇਰੀ ਮੇਰੀ ਕਰਤੇ ਛੀਨਿ ਖਰੇ ॥ ਤਨੁ ਧਨੁ ਬਿਨਸੈ ਸਹਸੈ ਸਹਸਾ ਫਿਰਿ ਪਛੁਤਾਵੈ ਮੁਖਿ ਧੂਰਿ ਪਰੇ ॥੬॥

Jeṯā moh ha▫umai kar bẖūle merī merī karṯe cẖẖīn kẖare.  Ŧan ḏẖan binsai sahsai sahsā fir pacẖẖuṯāvai mukẖ ḏẖūr pare. ||6||

 

(Jeyta = as much) all (mohu) attachment is (haumai = ego, kar-i = doing) because of ego and one is (bhooley) deluded, to (kartey = treating) thinking everything/everyone will (meyri meyri = ever be mine) ever be with him/her, but death (chheen-i kharey) snatches it – and all attachments end.

(Tan-u) the body and (dhan-u) wealth (binsai = destroyed) are left behind and so is (sahasai sahsaa) the delusion that they will ever be his/her; (phir-i) then s/he (pachhutaavai) repents when (dhoor-i) dust (parey = falls) is thrown (mukh-i) on his face, i.e. when s/he faces the ignominy of being turned away from union with God. 6.

 

ਬਿਰਧਿ ਭਇਆ ਜੋਬਨੁ ਤਨੁ ਖਿਸਿਆ ਕਫੁ ਕੰਠੁ ਬਿਰੂਧੋ ਨੈਨਹੁ ਨੀਰੁ ਢਰੇ ॥ ਚਰਣ ਰਹੇ ਕਰ ਕੰਪਣ ਲਾਗੇ ਸਾਕਤ ਰਾਮੁ ਨ ਰਿਦੈ ਹਰੇ ॥੭॥

Biraḏẖ bẖa▫i▫ā joban ṯan kẖisi▫ā kaf kanṯẖ birūḏẖo nainhu nīr dẖare.  Cẖaraṇ rahe kar kampaṇ lāge sākaṯ rām na riḏai hare. ||7||

 

His/her (joban-u) youth (khisiaa) recedes, s/he (bhaiaa) becomes (biradh-i) old and (tan-u) the body becomes weak; s/he develops (kaph-u) phlegm, (kantth-u) the throat (biroodho) is choked and (neer-u) water (ddharey) flows down (naanhu) from the eyes.

(Charan) the feet (rahey = fail) cannot bear load of the body, (kar) the hands (laagey) start (kampan) to tremble; but (raam-u) the all-pervasive (harey) Almighty still does not come (ridai) to the mind of (saakat = worshipper of Shakti/material seeker) one who turns away from God and is attached to the world-play. 7.

 

ਸੁਰਤਿ ਗਈ ਕਾਲੀ ਹੂ ਧਉਲੇ ਕਿਸੈ ਨ ਭਾਵੈ ਰਖਿਓ ਘਰੇ ॥ ਬਿਸਰਤ ਨਾਮ ਐਸੇ ਦੋਖ ਲਾਗਹਿ ਜਮੁ ਮਾਰਿ ਸਮਾਰੇ ਨਰਕਿ ਖਰੇ ॥੮॥

Suraṯ ga▫ī kālī hū ḏẖa▫ule kisai na bẖāvai rakẖi▫o gẖare.  Bisraṯ nām aise ḏokẖ lāgėh jam mār samāre narak kẖare. ||8||

 

(Surat-i = consciousness) thinking faculty (gaee = gone) fails, the hair become (dhauley) white (hoo) from (kaali) black; and (kisai na) no one (bhaavai) is happy (rakhio) to keep him/her (gharey = in house) with them.

(Aisey) such (dokh) faults (laagah-i) afflict him/her (bisrat) by forgetting (naam) virtues and commands of the Almighty; (jam-u) the agent of Divine justice (maarey = beats) brutalizes him/her, (samaarey = takes care) gets hold of him/her and (kharey) takes (narak-i = to hell) to put in cycles of births and deaths. 8.

 

ਪੂਰਬ ਜਨਮ ਕੋ ਲੇਖੁ ਨ ਮਿਟਈ ਜਨਮਿ ਮਰੈ ਕਾ ਕਉ ਦੋਸੁ ਧਰੇ ॥ ਬਿਨੁ ਗੁਰ ਬਾਦਿ ਜੀਵਣੁ ਹੋਰੁ ਮਰਣਾ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਜਨਮੁ ਜਰੇ ॥੯॥

Pūrab janam ko lekẖ na mit▫ī janam marai kā ka▫o ḏos ḏẖare.  Bin gur bāḏ jīvaṇ hor marṇā bin gur sabḏai janam jare. ||9||

 

But s/he acts based on past deeds: (Leykh-u = writing) influence on the mind (ko) of deeds of (poorab) past (janam) births is not (mittaee) erased and s/he (janam-i) takes births and (marai) dies again and again; s/he can (dharey) place (dos-u) blame (ka kau = on whom?) on no one else for this.

(Bin-u = without) by not following (gur) the guru, one does (baad-i) useless things resulting in (hor-u) more (jeevan-u = life) births and (marna) deaths; (janam-u) human birth (jarey = burns) is wasted – as one cannot unite with the Creator – (bin-u) without following (sabdai = word) teachings of (gur) the guru. 9.

 

ਖੁਸੀ ਖੁਆਰ ਭਏ ਰਸ ਭੋਗਣ ਫੋਕਟ ਕਰਮ ਵਿਕਾਰ ਕਰੇ ॥ ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥੧੦॥

Kẖusī kẖu▫ār bẖa▫e ras bẖogaṇ fokat karam vikār kare.  Nām bisār lobẖ mūl kẖo▫i▫o sir ḏẖaram rā▫e kā dand pare. ||10||

 

(Khusee) the joy of (bhogan) indulgence in (ras) objects of pleasure causes one to (karey) committing (phokatt) frivolous (karam) acts and (vikaar) vices, and (bhaey) is ultimately (khuaar) humiliated – in Divine court.

(Visaar-i) forgetting Naam (lobh-i) because of greed, s/he (khoio) loses (mool-u) capital investment, – the virtues with which one is born; and (ddandd) the rod (ka) of Dharam Raaey – the metaphoric judge in Divine court (parey) hits him/her (sir-i) on the head, i.e. s/he is punished by way of being sent for rebirth. 10.

 

ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਗੁਣ ਗਾਵਹਿ ਜਾ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਨਦਰਿ ਕਰੇ ॥ ਤੇ ਨਿਰਮਲ ਪੁਰਖ ਅਪਰੰਪਰ ਪੂਰੇ ਤੇ ਜਗ ਮਹਿ ਗੁਰ ਗੋਵਿੰਦ ਹਰੇ ॥੧੧॥

Gurmukẖ rām nām guṇ gāvahi jā ka▫o har parabẖ naḏar kare.  Ŧe nirmal purakẖ aprampar pūre ṯe jag mėh gur govinḏ hare. ||11||

 

Those (ja kau) on whom (har-i) the Almighty (prabh-u) Master (nadar-i karey) bestows grace – they find the guru and, (gurmukh-i) guided by the guru, (gaavah-i = sing) praise and emulate (gun) virtues of, and obey (naam) commands of, (raam) the all-pervasive Almighty.

(Tey = they) such (purakh) persons are (nirmal = clean) free of vices and (poorey) accomplished (mah-i) in (jag) the world; they are like (gur) the great (amrampar) Infinite (harey) Almighty (govind) Master of the world. 11.

 

ਹਰਿ ਸਿਮਰਹੁ ਗੁਰ ਬਚਨ ਸਮਾਰਹੁ ਸੰਗਤਿ ਹਰਿ ਜਨ ਭਾਉ ਕਰੇ ॥ ਹਰਿ ਜਨ ਗੁਰੁ ਪਰਧਾਨੁ ਦੁਆਰੈ ਨਾਨਕ ਤਿਨ ਜਨ ਕੀ
ਰੇਣੁ ਹਰੇ ॥੧੨॥੮॥

Har simrahu gur bacẖan samārahu sangaṯ har jan bẖā▫o kare.  Har jan gur parḏẖān ḏu▫ārai Nānak ṯin jan kī reṇ hare. ||12||8||

 

O (jan = servants) seekers of the Almighty, (simrahu) remember commands of (har-i) the Almighty, and for this (bhau karey = with love) lovingly (samaarhu) keep in mind (bachan) words/teachings of (gur) the guru.

(Har-i jan) seekers of the Almighty are (pardhaan-u = heads) glorified (duaarai) in Divine court; Nanak seeks (reyn) the dust (tin ki) of their feet, i.e. may I follow their example, o (harey) Almighty. 12. 8.