SGGS pp 1041-1043, Maaroo M: 1, Solhaey 21-22.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਰਹਰੁ ਪਰ ਨਿੰਦਾ ॥ ਲਬੁ ਲੋਭੁ ਤਜਿ ਹੋਹੁ ਨਿਚਿੰਦਾ ॥ ਭ੍ਰਮ ਕਾ ਸੰਗਲੁ ਤੋੜਿ ਨਿਰਾਲਾ ਹਰਿ ਅੰਤਰਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥੧॥

Mārū mėhlā 1.  Kām kroḏẖ parhar par ninḏā.  Lab lobẖ ṯaj hohu nicẖinḏā.  Bẖaram kā sangal ṯoṛ nirālā har anṯar har ras pā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Parhar-u) give up (kaam-u) lust, (krodh-u) anger and (ninda) slander – wishing ill for – (par) others. (Taj-i) forsake (lab-u = possessiveness, lobh-u = greed) craving and you will (hohu) be (nichinda) free of worries.

(Torr-i) break (sangal-u = chain) the fetters of, and be (niraalaa = different) free of, (bhram) delusion – that God is not with you – and (paaiaa) experience (ras-u = relish) the pleasure of (har-i) the Creator within. 1.

 

ਨਿਸਿ ਦਾਮਨਿ ਜਿਉ ਚਮਕਿ ਚੰਦਾਇਣੁ ਦੇਖੈ ॥ ਅਹਿਨਿਸਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਪੇਖੈ ॥ ਆਨੰਦ ਰੂਪੁ ਅਨੂਪੁ ਸਰੂਪਾ ਗੁਰਿ ਪੂਰੈ ਦੇਖਾਇਆ ॥੨॥

Nis ḏāman ji▫o cẖamak cẖanḏā▫iṇ ḏekẖai.  Ahinis joṯ niranṯar pekẖai.  Ānanḏ rūp anūp sarūpā gur pūrai ḏekẖā▫i▫ā. ||2||

 

(Jio) like one (deykhai) sees (chamak-i) a flash of (chandaain-u) light produced by (daaman-i) lightning (nis-i) at night, one – who gives up vices – (peykhai) sees (jot-i) the light of God (ahinis-i) day and night (nirantar-i) without a break, i.e. experiences presence of the Almighty within continuously.

The Almighty is (roop-u) the embodiment of (aanand) joy, (anoop-u) unique and (saroopa) good looking, i.e. the experience is pleasant; this is (deykhaaiaa) shown (poorai = perfect) by the real (gur-i) guru – who has experienced it himself. 2.

 

ਸਤਿਗੁਰ ਮਿਲਹੁ ਆਪੇ ਪ੍ਰਭੁ ਤਾਰੇ ॥ ਸਸਿ ਘਰਿ ਸੂਰੁ ਦੀਪਕੁ ਗੈਣਾਰੇ ॥ ਦੇਖਿ ਅਦਿਸਟੁ ਰਹਹੁ ਲਿਵ ਲਾਗੀ ਸਭੁ ਤ੍ਰਿਭਵਣਿ ਬ੍ਰਹਮੁ ਸਬਾਇਆ ॥੩॥

Saṯgur milhu āpe parabẖ ṯāre.  Sas gẖar sūr ḏīpak gaiṇāre.  Ḏekẖ aḏisat rahhu liv lāgī sabẖ ṯaribẖavaṇ barahm sabā▫i▫ā. ||3||

 

(Milhu = meet) be guided by (satigur) the true guru – to live by Naam or Divine virtues and commands -, and (prabh-u) the Almighty shall (taarey) ferry you across the world-ocean of vices, – to unite with IT. Receiving the guru’s enlightenment is like (soor-u) the sun gives light (ghar-i = in the house of) to (sas-i) the moon (gainaarey) in the sky.

Receive this enlightenment and (rahau) be with (liv) attention (laagi) fixed on practice of IT’s virtues and commands, and (deykh-i) see (adistt-u = invisible) the Formless (brahm-u) Creator of (sabh-u) the whole (tribhavan-i = of three regions) world (sabaaiaa) everywhere. 3.

 

ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਏ ਤ੍ਰਿਸਨਾ ਭਉ ਜਾਏ ॥ ਅਨਭਉ ਪਦੁ ਪਾਵੈ ਆਪੁ ਗਵਾਏ ॥ ਊਚੀ ਪਦਵੀ ਊਚੋ ਊਚਾ ਨਿਰਮਲ ਸਬਦੁ ਕਮਾਇਆ ॥੪॥

Amriṯ ras pā▫e ṯarisnā bẖa▫o jā▫e.  Anbẖa▫o paḏ pāvai āp gavā▫e.  Ūcẖī paḏvī ūcẖo ūcẖā nirmal sabaḏ kamā▫i▫ā. ||4||

 

When one (paaey) receives (amrit) the life-giving (ras-u) elixir, i.e. obtains awareness of Divine virtues and commands, – s/he focuses on the Almighty and his/her – (trisna = craving) chasing desires, and hence (bhau) fear of consequences, (jaaey = goes) ends. S/he (gavaaey = loses) forsakes (aap-u – self) acting by self-will, obeys the Almighty and (paavai) attains (pad-u) the state of (anbhau) experiencing God within.

(Kamaaiaa) practice of (nirmal = pure, sabad-u = word) Divine commands enables to attain (oochi) high (padvi) status – of being free from vices and – go (oocho) higher and still (oocha) higher – in acceptability by the Creator. 4.

 

ਅਦ੍ਰਿਸਟ ਅਗੋਚਰੁ ਨਾਮੁ ਅਪਾਰਾ ॥ ਅਤਿ ਰਸੁ ਮੀਠਾ ਨਾਮੁ ਪਿਆਰਾ ॥

Aḏrist agocẖar nām apārā.  Aṯ ras mīṯẖā nām pi▫ārā.

 

The Almighty is (adristt) invisible and (agochar) not perceived by the senses, but IT’s (naam-u) virtues and commands have (apaara) infinite domain. (Ras-u) the elixir of Naam is (at-i) very (meettha = sweet) enjoyable and (piaara) loveable, i.e. the devotees love to practice Naam.

 

Page 1042

 

ਨਾਨਕ ਕਉ ਜੁਗਿ ਜੁਗਿ ਹਰਿ ਜਸੁ ਦੀਜੈ ਹਰਿ ਜਪੀਐ ਅੰਤੁ ਨ ਪਾਇਆ ॥੫॥

Nānak ka▫o jug jug har jas ḏījai har japī▫ai anṯ na pā▫i▫ā. ||5||

 

O (har-i) Almighty, please (deejai = give) impart (kau) to Nanak (jas-u = praise) awareness of Your virtues (jug-i jug-i = in every age) forever; may we (japeeai) remember and obey (har-i) the Almighty whose (ant-u = limit) worth cannot be (paaiaa) to known. 5.

 

ਅੰਤਰਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੀਰਾ ॥ ਹਰਿ ਜਪਤੇ ਮਨੁ ਮਨ ਤੇ ਧੀਰਾ ॥ ਦੁਘਟ ਘਟ ਭਉ ਭੰਜਨੁ ਪਾਈਐ ਬਾਹੁੜਿ ਜਨਮਿ ਨ ਜਾਇਆ ॥੬॥

Anṯar nām parāpaṯ hīrā.  Har japṯe man man ṯe ḏẖīrā.  Ḏugẖat gẖat bẖa▫o bẖanjan pā▫ī▫ai bāhuṛ janam na jā▫i▫ā. ||6||

 

(Naam-u) Hukam or commands (praapat-i) received from the Creator are present (antar-i) within.  (Japtey) by remembrance and obedience of Naam, (man-u) the mind gets (dheera) succor (tey) from (man) the mind itself, i.e. with awareness available within, and practice of Naam.

The Almighty, (bhanjan) the destroyer of (bhau) fear (dughatt = difficult paths, ghatt = easy paths) under all circumstances is (paaiaa) found – and obeyed -, and then one does not (jaaiaa) go (janam-i) into birth (bahurr-i) again. 6.

 

ਭਗਤਿ ਹੇਤਿ ਗੁਰ ਸਬਦਿ ਤਰੰਗਾ ॥ ਹਰਿ ਜਸੁ ਨਾਮੁ ਪਦਾਰਥੁ ਮੰਗਾ ॥ ਹਰਿ ਭਾਵੈ ਗੁਰ ਮੇਲਿ ਮਿਲਾਏ ਹਰਿ ਤਾਰੇ ਜਗਤੁ ਸਬਾਇਆ ॥੭॥

Bẖagaṯ heṯ gur sabaḏ ṯarangā.  Har jas nām paḏārath mangā.  Har bẖāvai gur mel milā▫e har ṯāre jagaṯ sabā▫i▫ā. ||7||

 

(Sabad-i) teachings of (gur) the guru act as (tarangaa = waves) motivation (heyt-i) for (bhagat-i) devotion, i.e. being able to live by Naam. I (manga) ask for (padaarath-u = substance) the gift of (jas) praising and emulating virtues of (har-i) the Almighty, i.e. to obey Naam.

When (har-i) the Almighty (bhaavai) is pleased, IT (meyl-i) leads to (gur) the guru who (taarey) ferries (sabaaiaa) the whole (jagat-u) world – across the world-ocean of vices with his teachings – and (milaaey) unites with the Almighty. 7.

 

ਜਿਨਿ ਜਪੁ ਜਪਿਓ ਸਤਿਗੁਰ ਮਤਿ ਵਾ ਕੇ ॥ ਜਮਕੰਕਰ ਕਾਲੁ ਸੇਵਕ ਪਗ ਤਾ ਕੇ ॥ ਊਤਮ ਸੰਗਤਿ ਗਤਿ ਮਿਤਿ ਊਤਮ ਜਗੁ ਭਉਜਲੁ ਪਾਰਿ ਤਰਾਇਆ ॥੮॥

Jin jap japi▫o saṯgur maṯ vā ke.  Jamkankar kāl sevak pag ṯā ke.  Ūṯam sangaṯ gaṯ miṯ ūṯam jag bẖa▫ojal pār ṯarā▫i▫ā. ||8||

 

(Jin-i) those who (japio) remember and obey (jap-u = what needs to be remembered) Naam, (va = that, key = of) they have received (mat-i) counsel (satigur) of the true guru. (Jamkankar) the agents of Divine justice and (kaal-u) death become (key = of, ta = that) their (sevak) servants.

(Ootam = sublime) virtuous (sangat-i) company makes one’s (gat-i) state and (mit-i = measure) conduct (ootam) sublime, which (taraaiaa) takes (jag-u = world) that person across (bhaujal-u) the world-ocean. 8.

ਇਹੁ ਭਵਜਲੁ ਜਗਤੁ ਸਬਦਿ ਗੁਰ ਤਰੀਐ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਜਰੀਐ ॥ ਪੰਚ ਬਾਣ ਲੇ ਜਮ ਕਉ ਮਾਰੈ ਗਗਨੰਤਰਿ ਧਣਖੁ ਚੜਾਇਆ ॥੯॥

Ih bẖavjal jagaṯ sabaḏ gur ṯarī▫ai.  Anṯar kī ḏubiḏẖā anṯar jarī▫ai. Pancẖ bāṇ le jam ka▫o mārai gagnanṯar ḏẖaṇakẖ cẖaṛā▫i▫ā. ||9||

 

(Ihu) this (jagat-u) world (bhavjal-u) ocean (tareeai) is crossed with teachings of (gur) the guru. With the guru’s guidance, (dubidhaa) duality of (antar = inner-self) the mind (jareeai = burnt) is destroyed (antar-i) within.

(Gaganantar-i = in the sky) in that exalted state, one (charraaiaa) pulls (dhanakh-u) the bow-string (ley = taking) with (panch) the five (baan) arrows, i.e. with strength of five the virtues, and (maarai) hits (kau jam) the agent of Divine justice, i.e. the Jam does not come near such a person. (Note: the five virtues are – Sat = sharing, Santokh = contentment with Divine will, Daiaa = compassion, Dharam = righteousness and Sach = truthfulness). 9.

 

ਸਾਕਤ ਨਰਿ ਸਬਦ ਸੁਰਤਿ ਕਿਉ ਪਾਈਐ ॥ ਸਬਦ ਸੁਰਤਿ ਬਿਨੁ ਆਈਐ ਜਾਈਐ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਪਰਾਇਣੁ ਹਰਿ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਇਆ ॥੧੦॥

Sākaṯ nar sabaḏ suraṯ ki▫o pā▫ī▫ai.  Sabaḏ suraṯ bin ā▫ī▫ai jā▫ī▫ai.  Nānak gurmukẖ mukaṯ parā▫iṇ har pūrai bẖāg milā▫i▫ā. ||10||

 

(Surat-i) awareness of (sabad = word) Divine commands (kio = how?) cannot (paaeeai = obtain) be had (nar-i) by a person who (saakat = worshipper of Shakti) looks for material gains. One (bin-u) without (surat-i) awareness of (sabad) Divine commands commits vices and (aaeeai = come, jaaeeai = go) remains in cycles of births and deaths.

(Gurmukh-i) the guru teaches to obey Divine commands which is (praain-u = support) the means (mukat-i) for emancipation from births and deaths; but (har-i) the Almighty (milaaiaa = cause to meet) leads to the guru only those with (poorai) good (bhaag-i) fortune, i.e. the guru is found with IT’s grace. 10.

 

ਨਿਰਭਉ ਸਤਿਗੁਰੁ ਹੈ ਰਖਵਾਲਾ ॥ ਭਗਤਿ ਪਰਾਪਤਿ ਗੁਰ ਗੋਪਾਲਾ ॥ ਧੁਨਿ ਅਨੰਦ ਅਨਾਹਦੁ ਵਾਜੈ ਗੁਰ ਸਬਦਿ ਨਿਰੰਜਨੁ ਪਾਇਆ ॥੧੧॥

Nirbẖa▫o saṯgur hai rakẖvālā.  Bẖagaṯ parāpaṯ gur gopālā.  Ḏẖun anand anāhaḏ vājai gur sabaḏ niranjan pā▫i▫ā. ||11||

 

One who has (satigur-u) the true guru as (rakhvaala = protector) guide – s/he shuns vices and -, becomes (nirbhau) fearless. Because s/he (praapat-i = obtains) becomes aware of (bhagat-i) devotion, i.e. how to live by commands of, (gur) the great (gopaala) Sustainor, and obeys them.

(Anand) joyous (dhun-i) music (vaajai) plays (anaahad-u) incessantly in the mind of one who (paaiaa) finds (niranjan-u = stainless) the pristine Almighty (sabad-i) with guidance of (gur) the guru. 11.

 

ਨਿਰਭਉ ਸੋ ਸਿਰਿ ਨਾਹੀ ਲੇਖਾ ॥ ਆਪਿ ਅਲੇਖੁ ਕੁਦਰਤਿ ਹੈ ਦੇਖਾ ॥ ਆਪਿ ਅਤੀਤੁ ਅਜੋਨੀ ਸੰਭਉ ਨਾਨਕ ਗੁਰਮਤਿ ਸੋ ਪਾਇਆ ॥੧੨॥

Nirbẖa▫o so sir nāhī lekẖā.  Āp alekẖ kuḏraṯ hai ḏekẖā.  Āp aṯīṯ ajonī sambẖa▫o Nānak gurmaṯ so pā▫i▫ā. ||12||

 

(Nirbahau) a fearless person is (so) that against whom there is (naahi) no (leykha= account) debit balance, i.e. who has lived by Naam and needs to explain nothing. (Aap-i = self) the Almighty alone (aleykh-u) has nothing to account for and is (deykha) seen (kudrat-i) in nature/creation.

(Aap-i = self) the Creator is (ateet-u) untouched by the world-play, (ajoni) not born and (sambhau) self-existent; (so) that Master (paaiaa) is found (gurmat-i) with the guru’s guidance, says Guru Nanak. 12.

 

ਅੰਤਰ ਕੀ ਗਤਿ ਸਤਿਗੁਰੁ ਜਾਣੈ ॥ ਸੋ ਨਿਰਭਉ ਗੁਰ ਸਬਦਿ ਪਛਾਣੈ ॥ ਅੰਤਰੁ ਦੇਖਿ ਨਿਰੰਤਰਿ ਬੂਝੈ ਅਨਤ ਨ ਮਨੁ ਡੋਲਾਇਆ ॥੧੩॥

Anṯar kī gaṯ saṯgur jāṇai.  So nirbẖa▫o gur sabaḏ pacẖẖāṇai. Anṯar ḏekẖ niranṯar būjẖai anaṯ na man dolā▫i▫ā. ||13||

 

(Satigur-u) the true guru (jaanai) knows (gat-i) the state (ki) of (antar = inside) the mind. (So) that person who (pachhaanai) understands the self (sabad-i) through the teachings of (gur) guru – overcomes vices/shortcomings and becomes – (nirbhau) fearless – and then has no apprehensions.

S/he (deykh-i) sees (antar-u) the inner-self and (boojhai) recognizes God’s presence (nirantar-i) all the time; s/he does not let (man-u) the mind (ddolaaiaa) be swayed (anat) by anything. 13.

 

ਨਿਰਭਉ ਸੋ ਅਭ ਅੰਤਰਿ ਵਸਿਆ ॥ ਅਹਿਨਿਸਿ ਨਾਮਿ ਨਿਰੰਜਨ ਰਸਿਆ ॥ ਨਾਨਕ ਹਰਿ ਜਸੁ ਸੰਗਤਿ ਪਾਈਐ ਹਰਿ ਸਹਜੇ ਸਹਜਿ ਮਿਲਾਇਆ ॥੧੪॥

Nirbẖa▫o so abẖ anṯar vasi▫ā.  Ahinis nām niranjan rasi▫ā.  Nānak har jas sangaṯ pā▫ī▫ai har sėhje sahj milā▫i▫ā. ||14||

 

(So) that person (anatar-i) in whose (abh) mind, virtues and commands of the Almighty (vasiaa = abides) are remembered and practiced, becomes (nirbhau) fearless – has no apprehensions. S/he is (rasiaa) absorbed in practice of (naam-i) virtues and commands of (niranjan = unstained) the pristine Master (ahinis-i) day and night.

One (paaeeai) obtains awareness of (jas-u = praise) virtues of (har-i) the Almighty (sangat-i = company) in holy congregation; then (har-i) the Almighty (milaaiaa) leads to IT-self (sahajey) naturally (sahj-i) in a state of poise. 14.

 

ਅੰਤਰਿ ਬਾਹਰਿ ਸੋ ਪ੍ਰਭੁ ਜਾਣੈ ॥ ਰਹੈ ਅਲਿਪਤੁ ਚਲਤੇ ਘਰਿ ਆਣੈ ॥ ਊਪਰਿ ਆਦਿ ਸਰਬ ਤਿਹੁ ਲੋਈ ਸਚੁ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ॥੧੫॥੪॥੨੧॥

Anṯar bāhar so parabẖ jāṇai.  Rahai alipaṯ cẖalṯe gẖar āṇai.  Ūpar āḏ sarab ṯihu lo▫ī sacẖ Nānak amriṯ ras pā▫i▫ā. ||15||4||21||

 

One who (jaanai) recognizes (so = that) the One (prabh-u) Almighty (antar-i) within and (baahar-i) outside; (rahai) remains (alipt) untouched by temptations/vices and (aanai) brings (chaltey = moving) the wavering mind (ghar-i = in the house) to a steady state – of God-consciousness.

S/he (sach-u) surely (paaiaa) obtains (amrit) the life-giving (ras-u) elixir, i.e. experiences the presence of the Eternal who is (oopar-i) above (sarab) all, is (aad-i) the beginning of creation and present (tihu = three, loi/lok = habitats) regions – the whole world, says Guru Nanak. 15. 4. 21.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੁਦਰਤਿ ਕਰਨੈਹਾਰ ਅਪਾਰਾ ॥ ਕੀਤੇ ਕਾ ਨਾਹੀ ਕਿਹੁ ਚਾਰਾ ॥ ਜੀਅ ਉਪਾਇ ਰਿਜਕੁ ਦੇ ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਹੁਕਮੁ ਚਲਾਇਆ ॥੧॥

Mārū mėhlā 1.  Kuḏraṯ karnaihār apārā.  Kīṯe kā nāhī kihu cẖārā.  Jī▫a upā▫e rijak ḏe āpe sir sir hukam cẖalā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Maaroo. (Kudrat-i) powers of (karnaihaar) the Creator are (apaara) infinite. There is (naahi kihu) nothing (chaara = control) in hands of (keetey) the created.

(Aapey = self) the Creator (upaaey) creates (jeea) the creatures, (dey = gives) provides (rijak-u) the wherewithal; and (chalaaiaa) enforces compliance of (hukam-u) orders (sir-i sir-i = on every head) by everyone, i.e. causes everyone to act by their allotted roles. 1.

 

ਹੁਕਮੁ ਚਲਾਇ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾਂ ਦੂਰੇ ॥ ਗੁਪਤ ਪ੍ਰਗਟ ਹਰਿ ਘਟਿ ਘਟਿ ਦੇਖਹੁ ਵਰਤੈ ਤਾਕੁ ਸਬਾਇਆ ॥੨॥

Hukam cẖalā▫e rahi▫ā bẖarpūre.  Kis neṛai kis ākẖāʼn ḏūre.  Gupaṯ pargat har gẖat gẖat ḏekẖhu varṯai ṯāk sabā▫i▫ā. ||2||

 

The Creator (rahiaa bharpoorey) pervades everywhere and (chaaley) enforces IT’s (hukam-u) commands. On (kis-u) what basis do I (aakhaa) say IT is (neyrrai) near or IT is (doorey) far – since IT is all-pervasive.

IT (taak-u) alone (vartai) pervades (sabaaiaa) everywhere being present both (gupat = hidden) subtle and (pragatt) manifest forms; (deykhahu) see IT (ghatt-i ghatt-i) in everyone/everything. 2.

 

ਜਿਸ ਕਉ ਮੇਲੇ ਸੁਰਤਿ ਸਮਾਏ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ ਆਨਦ ਰੂਪ ਅਨੂਪ ਅਗੋਚਰ ਗੁਰ ਮਿਲਿਐ ਭਰਮੁ ਜਾਇਆ ॥੩॥

Jis ka▫o mele suraṯ samā▫e.  Gur sabḏī har nām ḏẖi▫ā▫e.  Ānaḏ rūp anūp agocẖar gur mili▫ai bẖaram jā▫i▫ā. ||3||

 

One (jis kau) whom God (meyley = unites) motivates to be in remembrance, IT (samaaey) enters his/her (surat-i) consciousness. That person (dhiaaey = pays attention) lives by (naam-u) virtues and commands of (har-i) the Almighty (sabdi = with words of) as taught by (gur) the guru.

The Almighty is (roop) the embodiment of (aanad/anand) bliss, (anoop) unique and (agochar) not perceived by the senses – so is hard to find; but one’s (bharam-u) wandering to find IT (jaaiaa = goes) ends (miliai) by finding and following (gur) the guru. 3.

 

ਮਨ ਤਨ ਧਨ ਤੇ ਨਾਮੁ ਪਿਆਰਾ ॥ ਅੰਤਿ ਸਖਾਈ ਚਲਣਵਾਰਾ ॥

Man ṯan ḏẖan ṯe nām pi▫ārā.  Anṯ sakẖā▫ī cẖalaṇvārā.

 

Living by Naam is (piaara) dearer than by own (man = mind) thoughts (tan = body) actions and gathering (dhan) wealth – for one who follows the guru. Practice of Naam (chalanvaara) accompanies to the hereafter and is (sakhaaee) helpful (ant-i) at the end – when account of deeds is taken and consequences decided.

 

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ਮੋਹ ਪਸਾਰ ਨਹੀ ਸੰਗਿ ਬੇਲੀ ਬਿਨੁ ਹਰਿ ਗੁਰ ਕਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥੪॥

Moh pasār nahī sang belī bin har gur kin sukẖ pā▫i▫ā. ||4||

(Pasaar = expanse/all that is seen) the persons and things one is (moh) is attached to do not (beyli = friend, sang-i = with) accompany and be of help in the hereafter; (kin-i = who?) no one (paaiaa) attains (sukh-u) succor (bin-u) except with grace of (har-i) the Almighty and (gur) theguru, i.e. only practice of virtues and commands of God as taught by the guru can help at the end. 4.

ਜਿਸ ਕਉ ਨਦਰਿ ਕਰੇ ਗੁਰੁ ਪੂਰਾ ॥ ਸਬਦਿ ਮਿਲਾਏ ਗੁਰਮਤਿ ਸੂਰਾ ॥ ਨਾਨਕ ਗੁਰ ਕੇ ਚਰਨ ਸਰੇਵਹੁ ਜਿਨਿ ਭੂਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥੫॥
Jis ka▫o naḏar kare gur pūrā.  Sabaḏ milā▫e gurmaṯ sūrā.  Nānak gur ke cẖaran sarevhu jin bẖūlā mārag pā▫i▫ā. ||5||

One (kau) to (jis) whom (poora) the perfect (gur-u) guru (karey = casts, nadar-i = sight of grace) is gracious – to guide; he (milaaey) leads him/her to live by (sabad-i) his teachings and (gurmat-i) with his guidance becomes (soora) a warrior, i.e. combats vices.

(Sareyvhu = worship, charan = feet) obey the guru (jin-i) who (paaiaa) puts (bhoola) a straying person (maarag-i) on the right path, says Guru Nanak. 5.

 

ਸੰਤ ਜਨਾਂ ਹਰਿ ਧਨੁ ਜਸੁ ਪਿਆਰਾ ॥ ਗੁਰਮਤਿ ਪਾਇਆ ਨਾਮੁ ਤੁਮਾਰਾ ॥ ਜਾਚਿਕੁ ਸੇਵ ਕਰੇ ਦਰਿ ਹਰਿ ਕੈ ਹਰਿ ਦਰਗਹ ਜਸੁ ਗਾਇਆ ॥੬॥

Sanṯ janāʼn har ḏẖan jas pi▫ārā.  Gurmaṯ pā▫i▫ā nām ṯumārā.  Jācẖik sev kare ḏar har kai har ḏargėh jas gā▫i▫ā. ||6||

 

(Dhan) the wealth of awareness of (har-i = God, jas-u = virtues) Naam or Divine virtues is (piaara) dear to (sant = saintly, janaa-n = people) the seekers. Awareness of (tumaara) Your Naam is (paaiaa) is obtained (gurmat-i) with the guru’s guidance, o Almighty.

(Jaachik-u = beggar) the seeker (seyv karey) serves (dar-i) at the gate/place of, i.e. lives in obedience of, (har-i) the Almighty; and his/her (jas-u) glory (gaaiaa) is sung, i.e. s/he is honorably received (dargah) in court of the Almighty – approved for union with IT. 6.

 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਮਹਲਿ ਬੁਲਾਏ ॥ ਸਾਚੀ ਦਰਗਹ ਗਤਿ ਪਤਿ ਪਾਏ ॥ ਸਾਕਤ ਠਉਰ ਨਾਹੀ ਹਰਿ ਮੰਦਰ ਜਨਮ ਮਰੈ ਦੁਖੁ ਪਾਇਆ ॥੭॥

Saṯgur milai ṯa mahal bulā▫e.  Sācẖī ḏargėh gaṯ paṯ pā▫e.  Sākaṯ ṯẖa▫ur nāhī har manḏar janam marai ḏukẖ pā▫i▫ā. ||7||

 

If one (milai) finds and follows (satigur-u) the true guru (ta) then the Almighty (bulaaey) calls him/her (mahal-i) to the palace, i.e. approves for union. Such a person (paaey) attains (gat-i) freedom from vices and is received (pat-i) with honor (dargah) in Divine court – approved for union by the Creator.

(Saakat) one who seeks material gains and does not obey God, (naahi) does not get a place in (mandar = mansion) with (har-i) the Almighty, and (paaiaa) receives/suffers (dukh-u) the agony of (janam) being born and (marai) dying. 7.

 

ਸੇਵਹੁ ਸਤਿਗੁਰ ਸਮੁੰਦੁ ਅਥਾਹਾ ॥ ਪਾਵਹੁ ਨਾਮੁ ਰਤਨੁ ਧਨੁ ਲਾਹਾ ॥ ਬਿਖਿਆ ਮਲੁ ਜਾਇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵਹੁ ਗੁਰ ਸਰ ਸੰਤੋਖੁ ਪਾਇਆ ॥੮॥

Sevhu saṯgur samunḏ athāhā.  Pāvhu nām raṯan ḏẖan lāhā.  Bikẖi▫ā mal jā▫e amriṯ sar nāvhu gur sar sanṯokẖ pā▫i▫ā. ||8||

 

(Seyvhu = serve) obey (satigur) the true guru (athaaha) the bottomless (samund-u) sea, i.e. who imparts awareness of the Naam of the unfathomable Almighty; and (paavahu) receive (laaha) the profit of (ratan-u = jewel) valuable (dhan-u) wealth of awareness of Naam.

(Paaiaa) find (gur) the guru, (sar) the pool of (santokh-u) contentment, i.e. who teaches to be happy with Divine will, (naavhu) bathe (sar-i) in the pool of (amrit) life-giving elixir of Naam; (mal-u) the dirt of (bikhiaa) vices (jaaey) leaves this way. 8.   

 

ਸਤਿਗੁਰ ਸੇਵਹੁ ਸੰਕ ਨ ਕੀਜੈ ॥ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੁ ਰਹੀਜੈ ॥ ਸੰਸਾ ਦੂਖ ਬਿਨਾਸਨੁ ਸੇਵਹੁ ਫਿਰਿ ਬਾਹੁੜਿ ਰੋਗੁ ਨ ਲਾਇਆ ॥੯॥

Saṯgur sevhu sank na kījai.  Āsā māhi nirās rahījai.  Sansā ḏūkẖ bināsan sevhu fir bāhuṛ rog na lā▫i▫ā. ||9||

 

(Seyvhu = serve) obey (satigur) the true guru (keejai = do) having no (sank) reservation; and thus (raheejai) remain (niraas-i = without expectation) unaffected (maah-i) in (aasa) expectations, i.e. remain unaffected by temptations in the world-play.

(Seyvhu) obey the Almighty who (binaasan-u) destroys (sansa) doubts about efficacy of Naam and hence (dookh) suffering; one then does not (laaiaa) contract (rog-u) the malady – of doubt about God – (baahurr-i) again. 9.

 

ਸਾਚੇ ਭਾਵੈ ਤਿਸੁ ਵਡੀਆਏ ॥ ਕਉਨੁ ਸੁ ਦੂਜਾ ਤਿਸੁ ਸਮਝਾਏ ॥ ਹਰਿ ਗੁਰ ਮੂਰਤਿ ਏਕਾ ਵਰਤੈ ਨਾਨਕ ਹਰਿ ਗੁਰ ਭਾਇਆ ॥੧੦॥

Sācẖe bẖāvai ṯis vadī▫ā▫e.  Ka▫un so ḏūjā ṯis samjẖā▫e.  Har gur mūraṯ ekā varṯai Nānak har gur bẖā▫i▫ā. ||10||

 

One whom (saachey) the Eternal (bhaavai = likes) approves, IT (vaddeeaaey) glorifies (tis-u) that person. This is decided by the Almighty, and (jaun-u = who?) no one (dooja = second) else can (samjhaaey) advise (tis-u = that) IT.

 (Har-i) God and guru (vartai) are seen to have (ek = one) similar (moorat-i = form) nature; the guru (bhaaiaa) is liked by (har-i) the Almighty, says Guru Nanak. 10.

 

ਵਾਚਹਿ ਪੁਸਤਕ ਵੇਦ ਪੁਰਾਨਾਂ ॥ ਇਕ ਬਹਿ ਸੁਨਹਿ ਸੁਨਾਵਹਿ ਕਾਨਾਂ ॥ ਅਜਗਰ ਕਪਟੁ ਕਹਹੁ ਕਿਉ ਖੁਲ੍ਹ੍ਹੈ ਬਿਨੁ ਸਤਿਗੁਰ ਤਤੁ ਨ ਪਾਇਆ ॥੧੧॥

vācẖėh pusṯak veḏ purānāʼn.  Ik bahi sunėh sunāvėh kānāʼn.  Ajgar kapat kahhu ki▫o kẖulĥai bin saṯgur ṯaṯ na pā▫i▫ā. ||11||

 

Some Brahmins (vaachah-i) read (pustak) books, Vedas and Puranas. Some (bah-i) sit and (sunah-i) listen (kaanaa-n) with their ears to what the Brahmin (sunaavah-i = causes to hear) reads out.

But (ajgar = python) the strong (kapatt-u) gate – of attachments to the world-play and ego, which prevents from reaching God – (kio = how?) does not (khulahai) open (bin-u) without guidance of (satiguru) the true guru; and one does not (paaiaa) find (tat-u = reality) the Almighty. 11.

 

ਕਰਹਿ ਬਿਭੂਤਿ ਲਗਾਵਹਿ ਭਸਮੈ ॥ ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ਸੁ ਹਉਮੈ ॥ ਪਾਖੰਡ ਕੀਨੇ ਜੋਗੁ ਨ ਪਾਈਐ ਬਿਨੁ ਸਤਿਗੁਰ ਅਲਖੁ ਨ ਪਾਇਆ ॥੧੨॥

Karahi bibẖūṯ lagāvėh bẖasmai.  Anṯar kroḏẖ cẖandāl so ha▫umai.  Pakẖand kīne jog na pā▫ī▫ai bin saṯgur alakẖ na pā▫i▫ā. ||12||

 

Some people (karah-i = make) collect (bibhoot-i) ash and (lagaavah-i) apply that (bhasami) ash on their bodies to show to the world but have (chanddaal-u) terrible (krodh-u) wrath and (haumai) ego within.

(Jog-u) union with the Almighty is not (paaeeai) attained by (keeney = doing) practice of (paakhandd) pretense; (alakh-u) the Ineffable Master is not (paaiaa) found (bin-u) without following (satigur) the true guru. 12.

 

ਤੀਰਥ ਵਰਤ ਨੇਮ ਕਰਹਿ ਉਦਿਆਨਾ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਥਹਿ ਗਿਆਨਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ਬਿਨੁ ਸਤਿਗੁਰ ਭਰਮੁ ਨ ਜਾਇਆ ॥੧੩॥

Ŧirath varaṯ nem karahi uḏi▫ānā.  Jaṯ saṯ sanjam kathėh gi▫ānā.  Rām nām bin ki▫o sukẖ pā▫ī▫ai bin saṯgur bẖaram na jā▫i▫ā. ||13||

 

Some (karah-i) practice (teerath) bathing at pilgrim centers and observing (varat) fasts (neym) regularly or live (udiaana) in jungles. Some practice (sat-u) charity, (sanjam-u) control of organs and (kathah-i) discoursing (giaana) scriptural knowledge – all hoping to attain peace.

But (sukh-u) peace is (kio = how?) not (paaiaa) attained (bin-u) without living by (naam) virtues and commands of (raam) the Almighty; (bharam-u) wandering does not (jaaiaa = go) end (bin-u) except by following (satigur) the true guru. 13.

 

ਨਿਉਲੀ ਕਰਮ ਭੁਇਅੰਗਮ ਭਾਠੀ ॥ ਰੇਚਕ ਕੁੰਭਕ ਪੂਰਕ ਮਨ ਹਾਠੀ ॥ ਪਾਖੰਡ ਧਰਮੁ ਪ੍ਰੀਤਿ ਨਹੀ ਹਰਿ ਸਉ ਗੁਰ ਸਬਦ ਮਹਾ ਰਸੁ ਪਾਇਆ ॥੧੪॥

Ni▫ulī karam bẖu▫i▫angam bẖāṯẖī.  Recẖak kumbẖak pūrak man hāṯẖī.  Pakẖand ḏẖaram parīṯ nahī har sa▫o gur sabaḏ mahā ras pā▫i▫ā. ||14||

 

Some perform the Yogic (karam) procedures of (niauli) cleaning the stomach and pulling breath from (buaingan = serpent) Kundalini coiled in the lower stomach upwards to (bhaatthi = distilling vessel) the tenth gate, in the Jogi’s language. Some perform Pranayama or breathing procedures like (reychak) breathing out (kumbhak) holding breath and (poorak) breathing in, doing these (man = mind, haatthi = determination) determinedly.

It is (paakhandd) pretense to call it (dharam) a religious practice; it is not (preet-i) love (sau) for God; that (mahaa) great (ras-u) elixir (paaiaa) is obtained, i.e. God is experienced within by following (sabad) teachings guidance of (gur) the guru. 14.

 

ਕੁਦਰਤਿ ਦੇਖਿ ਰਹੇ ਮਨੁ ਮਾਨਿਆ ॥ ਗੁਰ ਸਬਦੀ ਸਭੁ ਬ੍ਰਹਮੁ ਪਛਾਨਿਆ ॥ ਨਾਨਕ ਆਤਮ ਰਾਮੁ ਸਬਾਇਆ ਗੁਰ ਸਤਿਗੁਰ ਅਲਖੁ ਲਖਾਇਆ ॥੧੫॥੫॥੨੨॥

Kuḏraṯ ḏekẖ rahe man māni▫ā.  Gur sabḏī sabẖ barahm pacẖẖāni▫ā.  Nānak āṯam rām sabā▫i▫ā gur saṯgur alakẖ lakẖā▫i▫ā. ||15||5||22||

 

Some are (man-u = mind, maaniaa = satisfied) are happy (deykh-i rahey) seeing God (kudrat-i) in nature – in everyone/everything. They (pachhaaniaa) recognize (brahm-u) the Creator (sabh-u) everywhere (sabdi = with word) with guidance of the guru.

(Raam-u) the Almighty is present (aatam) within (sabaaiaa) everyone (alakh-u = unseen) hidden; (gur) the great (satigur) true guru (lakhaaiaa) shows the Master, says Guru Nanak. 15. 5. 22.