SGGS pp 1043-1045, Maaroo M: 3, Solahey 1-2.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the third Guru (solahey) of sixteen stanzas each in Raga Maaroo. Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਹੁਕਮੀ ਸਹਜੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਅਪਣੀ ਵਡਿਆਈ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ਹੁਕਮੇ ਰਹਿਆ ਸਮਾਈ ਹੇ ॥੧॥

Hukmī sėhje sarisat upā▫ī.  Kar kar vekẖai apṇī vadi▫ā▫ī.  Āpe kare karā▫e āpe hukme rahi▫ā samā▫ī he. ||1||

 

The Creator (upaaee) created (sristt-i) the universe (hukmi) with IT’s command (sahjey = naturally) at will. And (kar-i kar-i) having created, (veykhai) watches (apni = own) IT’s (vaddiaaee) greatness, i.e. the creation in which IT is present.

IT (karaey) acts (aapey) on IT’s own and (karaaey) gets things done (samaaee) is present in the creatures (hukmey = with orders) by IT’s will causes them to act. 1.

 

ਮਾਇਆ ਮੋਹੁ ਜਗਤੁ ਗੁਬਾਰਾ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋ ਵੀਚਾਰਾ ॥ ਆਪੇ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਆਪੇ ਮੇਲਿ ਮਿਲਾਈ ਹੇ ॥੨॥

Mā▫i▫ā moh jagaṯ gubārā.  Gurmukẖ būjẖai ko vīcẖārā.  Āpe naḏar kare so pā▫e āpe mel milā▫ī he. ||2||

 

(Jagat-u = world) the creatures are (gubaara = darkness) blinded by (moh-u) attachment to (maaiaa) the world-play – of relations, wealth, status and so on. (Ko) some rare person (gurmukh-i) who follows the guru (boojhai) understands this (veechaara) thought – that this attachment is an impediment to union with the Creator.

One on whom (aapey = self) IT (karey = bestows, nadar-i = sight of grace) bestows grace, (so) that person (paaey) obtains this understanding; (aapey = self) the Almighty IT-self (meyl-i) leads to the guru who (milaai) unites with the Almighty. 2.

 

Page 1044

 

ਆਪੇ ਮੇਲੇ ਦੇ ਵਡਿਆਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੀਮਤਿ ਪਾਈ ॥ ਮਨਮੁਖਿ ਬਹੁਤੁ ਫਿਰੈ ਬਿਲਲਾਦੀ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਹੇ ॥੩॥

Āpe mele ḏe vadi▫ā▫ī.  Gur parsādī kīmaṯ pā▫ī.  Manmukẖ bahuṯ firai billāḏī ḏūjai bẖā▫e kẖu▫ā▫ī he. ||3||

 

God (aapey) IT-self (meyley = causes to meet) leads one to the guru who (dey) imparts (vaddiaaee) virtues. And (gur parsaadi) with the guru’s grace/guidance s/he (paaee = gets) comes to know (keemat-i = price) the worth of living by Naam or Divine virtues and commands.

Otherwise, (manmukh-i) a self-willed person – who goes his/her own way, (phirai) goes about being in (bahut-u) great/terrible (bil-laadi) agony and (khuaaee) goes astray – rather than find the Almighty – because s/he has (doojai = second) other (bhaaey) ideas. 3.

 

ਹਉਮੈ ਮਾਇਆ ਵਿਚੇ ਪਾਈ ॥ ਮਨਮੁਖ ਭੂਲੇ ਪਤਿ ਗਵਾਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਨਾਇ ਰਾਚੈ ਸਾਚੈ ਰਹਿਆ ਸਮਾਈ ਹੇ ॥੪॥

Ha▫umai mā▫i▫ā vicẖe pā▫ī.  Manmukẖ bẖūle paṯ gavā▫ī.  Gurmukẖ hovai so nā▫e rācẖai sācẖai rahi▫ā samā▫ī he. ||4||

 

When the Creator created the creatures IT (paaee) put (haumai = ego) the tendency to act by self-will, and attachment to (maaiaa) the world-play, (vichey) in them. (Manmukh-i) those who act by self-will (bhooley) stray from Divine commands and (gavaaee) lose (pat-i) honor, i.e. are not accepted for union by the Creator.

One who (hovai) becomes (gurmukh-i) a follower of the guru, (so = that) s/he (raachai) gets used to living (naaey) by Naam; and (rahiaa) remains (samaaee = absorbed/has in mind) engaged in obedience of (saachai) of the Eternal. 4.

 

ਗੁਰ ਤੇ ਗਿਆਨੁ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥ ਮਨਸਾ ਮਾਰਿ ਮਨ ਮਾਹਿ ਸਮਾਇਆ ॥ ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਆਪੇ ਦੇਇ ਬੁਝਾਈ ਹੇ ॥੫॥
Gur ṯe gi▫ān nām raṯan pā▫i▫ā.  Mansā mār man māhi samā▫i▫ā.  Āpe kẖel kare sabẖ karṯā āpe ḏe▫e bujẖā▫ī he. ||5||

 

One who (paaiaa) receives (giaan-u) awareness of (ratan-u = jewel) the valuable Naam (tey) from (gur) the guru; s/he (maar-i) kills (mansaa) thoughts of the mind and (samaiaa = merges) dissolves them (maah-i) in (man) the mind itself.

(Karta) the Creator (aapey) IT-self (karey = does) creates (sabh-i) all (kheyl) play and (dey-i bujhaaee) gives the understanding – of what the play is and what the creature should do. 5.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪੁ ਗਵਾਏ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਬਦਿ ਸੁਖੁ ਪਾਏ ॥ ਅੰਤਰਿ ਪਿਆਰੁ ਭਗਤੀ ਰਾਤਾ ਸਹਜਿ ਮਤੇ ਬਣਿ ਆਈ ਹੇ ॥੬॥

Saṯgur seve āp gavā▫e.  Mil parīṯam sabaḏ sukẖ pā▫e. Anṯar pi▫ār bẖagṯī rāṯā sahj maṯe baṇ ā▫ī he. ||6||

 

One who (seyvey = serves) obeys (satigur-u) the true guru (gavaaey = loses) gives up (aap-u = self) acting by self-will. Such a person (mil-i) finds (preetam) the Beloved God within, lives (sabad-i) by Divine commands shunning transgressions and hence and (paaey) attains (sukh-u) peace – through union with the Almighty.

S/he has (piaar-u) love (antar-i) within and is (raata) imbued with (bhagti) devotion – obedience to Divine commands; (ban-i aaee) is agreeable – remains in obedience of Divine commands (matey) in state (sahj-i) of poise. 6.

 

ਦੂਖ ਨਿਵਾਰਣੁ ਗੁਰ ਤੇ ਜਾਤਾ ॥ ਆਪਿ ਮਿਲਿਆ ਜਗਜੀਵਨੁ ਦਾਤਾ ॥ ਜਿਸ ਨੋ ਲਾਏ ਸੋਈ ਬੂਝੈ ਭਉ ਭਰਮੁ ਸਰੀਰਹੁ ਜਾਈ ਹੇ ॥੭॥

Ḏūkẖ nivāraṇ gur ṯe jāṯā.  Āp mili▫ā jagjīvan ḏāṯā.  Jis no lā▫e so▫ī būjẖai bẖa▫o bẖaram sarīrahu jā▫ī he. ||7||

 

One who (jaata) knows, i.e. is imparted virtues and commands of, the Almighty (nivaaran) destroyer of (dookh) faults/shortcomings, (tey) from the guru and practices them; (Daataa = giver) the benevolent (jagjeevan-u = life of the world) Creator (aap-i) IT-self (miliaa) meets, i.e. unites such a person.

One (jis no) whom the Almighty (laaey) engages in devotion/obedience (soee) only that (boojhai = understands) recognizes the presence of the Master; his/her (bharam-u) doubt about presence and help of the Almighty protector, and, hence, (bhau) fear of lack of protection, (jaaee) goes (sareerhu = from the body) from his/her being. 7.

 

ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ॥ ਸਚੈ ਸਬਦਿ ਸਤਿਗੁਰੁ ਸੇਵੈ ॥ ਜਰਾ ਜਮੁ ਤਿਸੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੇ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੮॥

Āpe gurmukẖ āpe ḏevai.  Sacẖai sabaḏ saṯgur sevai.  Jarā jam ṯis johi na sākai sācẖe si▫o baṇ ā▫ī he. ||8||

 

Being in the guru God (aapey) IT-self (deyvai = gives) imparts instructions and being in the disciple (aapey) IT-self (gurmukh-i) follows the guru’s guidance. And (seyvai = serves) obeys (satigur-u) true guru to live (sabad-i) by commands of (sachai) the Eternal.

(Jaraa = old age) weakness in combating vices and, hence, (jam-u) the agent of Divine justice (na saakai) cannot (joh-i) eye (tis-u) that person; because his /her life (ban-i aaee = gets along) is in accordance (sio) with virtues and commands of (saachey) the Eternal. 8.

 

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥ ਜਲਿ ਜਲਿ ਖਪੈ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥ ਮਨਮੁਖੁ ਠਉਰ ਨ ਪਾਏ ਕਬਹੂ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈ ਹੇ ॥੯॥

Ŧarisnā agan jalai sansārā.  Jal jal kẖapai bahuṯ vikārā.  Manmukẖ ṯẖa▫ur na pā▫e kabhū saṯgur būjẖ bujẖā▫ī he. ||9||

 

(Sansaara = world) human beings (jalai) burn (sagan-i) in fire of (trisna = craving) desires; and (jal-i jal-i) so burning (khapai) remain miserable by committing (bahut-u) numerous (vikaara) vices.

(Satigur) the true guru (bujhaaee boojh) imparts understanding of this – and the follower overcomes desires; but (manmukh-u) a self-willed person goes his/her own way and (na kabahoo) never (paaey) attains (tthaur = place) peace by way of freedom from desires. 9.

 

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਾਚੈ ਨਾਮਿ ਸਦਾ ਲਿਵ ਲਾਗੀ ॥ ਅੰਤਰਿ ਨਾਮੁ ਰਵਿਆ ਨਿਹਕੇਵਲੁ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ਹੇ ॥੧੦॥

Saṯgur sevan se vadbẖāgī.  Sācẖai nām saḏā liv lāgī.  Anṯar nām ravi▫ā nihkeval ṯarisnā sabaḏ bujẖā▫ī he. ||10||

 

Those who (seyvan-i = serve) follow (satigur-u) the true guru, (sey) they (vaddbhaagi) are fortunate. Their (liv) attention is (sadaa) ever (laagi) fixed on living (naam-i) by virtues and commands (saachai) the Eternal.

They (raviaa) remember (nihkeyval) the pristine Naam (anatar-i = within) in their minds; they (bujhaaee) extinguish the fire of (trisna) craving (sabad-i) by obedience to Divine commands. 10.

 

ਸਚਾ ਸਬਦੁ ਸਚੀ ਹੈ ਬਾਣੀ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਪਛਾਣੀ ॥ ਸਚੈ ਸਬਦਿ ਰਤੇ ਬੈਰਾਗੀ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ਹੇ ॥੧੧॥

Sacẖā sabaḏ sacẖī hai baṇī.  Gurmukẖ virlai kinai pacẖẖāṇī. Sacẖe sabaḏ raṯe bairāgī āvaṇ jāṇ rahā▫ī he. ||11||

 

(Sabad-u = Divine Word) Divine commands are (sachaa = true) ever valid and so (hai) is (baani = word) the guru’s teachings which give awareness of Divine commands. This (pachhaani) is understood by (kinai) some (virlai) rare person (gurmukh-i) who follows the guru’s teachings.

Those (ratey) imbued with (sabad-i) commands of (sachai) the Eternal, (bairaagi) yearn for union for the Almighty; their (aavan-u = coming, jaan-u = going) cycles of births and deaths (rahaaee = stop) end. 11.

 

ਸਬਦੁ ਬੁਝੈ ਸੋ ਮੈਲੁ ਚੁਕਾਏ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਏ ॥ ਸਤਿਗੁਰੁ ਅਪਣਾ ਸਦ ਹੀ ਸੇਵਹਿ ਹਉਮੈ ਵਿਚਹੁ ਜਾਈ ਹੇ ॥੧੨॥

Sabaḏ bujẖai so mail cẖukā▫e.  Nirmal nām vasai man ā▫e.  Saṯgur apṇā saḏ hī sevėh ha▫umai vicẖahu jā▫ī he. ||12||

 

One who (bujhai) understands (sabad-u) Divine commands, (chukaaey = ends) gives up (mail-u = dirt) vices from the mind; and then awareness of (nirmal-u) the pristine (naam-u) Divine virtues and commands (aaey) come and (vasai) abide, i.e. one keeps Naam, (man-i) in mind and practices it.

S/he (sad hi) forever (seyvah-i = serves) obeys (aapna = own) his/her (satigur-u) true guru; (haumai = ego) the tendency to act by self-will (jaaee) leaves (vichahu) from within. 12.

 

ਗੁਰ ਤੇ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥ ਨਾਮ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥ ਸਤਿਗੁਰ ਸੇਵੇ ਕੀ ਵਡਿਆਈ ਤ੍ਰਿਸਨਾ ਭੂਖ ਗਵਾਈ ਹੇ ॥੧੩॥

Gur ṯe būjẖai ṯā ḏar sūjẖai.  Nām vihūṇā kath kath lūjẖai.  Saṯgur seve kī vadi▫ā▫ī ṯarisnā bẖūkẖ gavā▫ī he. ||13||

 

When one (boojhai) understands Naam (tey) from (gur) the guru, (ta) then s/he (soojhai) gets awareness (dar-i = abode) of God’s presence within. One (vihoona) bereft of awareness of Naam (kath-i kath-i) keeps talking and (loojhai = fights) getting into arguments.

(Vaddiaai) the virtue (ki) of (sevey = serving) following (satigur) the true guru is that – one becomes aware of Naam and then (gavaaee = lost) gives up (trisna = thirst, bhookh = hunger) running after desires. 13.

 

ਆਪੇ ਆਪਿ ਮਿਲੈ ਤਾ ਬੂਝੈ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਕਿਛੂ ਨ ਸੂਝੈ ॥ ਗੁਰ ਕੀ ਦਾਤਿ ਸਦਾ ਮਨ ਅੰਤਰਿ ਬਾਣੀ ਸਬਦਿ ਵਜਾਈ ਹੇ ॥੧੪॥

Āpe āp milai ṯā būjẖai.  Gi▫ān vihūṇā kicẖẖū na sūjẖai.  Gur kī ḏāṯ saḏā man anṯar baṇī sabaḏ vajā▫ī he. ||14||

 

If the Almighty (aapey) IT-self (milai) meets (aap-i) the Self, i.e. reveals IT-self to the creature within him/her, (ta) then s/he (boojhai) understands Naam. One (vihoona) bereft of (giaan) awareness of the Almighty (soojhai) understands (kichhoo na) nothing – which way to act.

One who (sadaa) ever has (daat-i = benediction) guidance (ki) of (gur) the guru (antar-i) in (man) mind, (baani) the guru’s words which are based (sabad-i) on Divine commands (vajaaee) manifest – ever guide him/her. 14.

 

ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥ ਕੋਇ ਨ ਮੇਟੈ ਧੁਰਿ ਫੁਰਮਾਇਆ ॥ ਸਤਸੰਗਤਿ ਮਹਿ ਤਿਨ ਹੀ ਵਾਸਾ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿ ਪਾਈ ਹੇ ॥੧੫॥

o ḏẖur likẖi▫ā so karam kamā▫i▫ā.  Ko▫e na metai ḏẖur furmā▫i▫ā.  Saṯsangaṯ mėh ṯin hī vāsā jin ka▫o ḏẖur likẖ pā▫ī he. ||15||

 

(Jo) whatever is (likhiaa = written) ordained (dhur-i = from source) by the Creator, one (kamaaiaa) carries out (su) those (karam) deeds. (Koey na) no one can (meyttai = efface) countermand (phurmaaiaa) orders (dhur-i = source) of the Creator; this is learnt in holy congregation.

But (hi) only (tin) they (vaasa = abode) join (satsangat-i) the holy congregation (jin kau) in whose destiny it is (likh-i) written and (paaee) put (dhur-i) by the Creator. 15.

 

ਅਪਣੀ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਸਚੈ ਸਬਦਿ ਤਾੜੀ ਚਿਤੁ ਲਾਏ ॥ ਨਾਨਕ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਭੀਖਿਆ ਨਾਮੁ ਦਰਿ ਪਾਈ ਹੇ ॥੧੬॥੧॥

Apṇī naḏar kare so pā▫e.  Sacẖai sabaḏ ṯāṛī cẖiṯ lā▫e.  Nānak ḏās kahai benanṯī bẖīkẖi▫ā nām ḏar pā▫ī he. ||16||1||

 

One on whom the Almighty (karey) bestows (apni = own) IT’s (nadar-i = sight of grace) grace, (so) that person (paaey) finds the holy congregation. S/he (laaey) fixes (chit-u) the mind (taarri) with deep concentration (sabad-i) on commands (sachai) of the Eternal.

(Daas-u = servant) humble third Nanak (kahai = says, beynanti = request) submits: Such a person (paaee) receives (bheekhiaa = alms) the benediction of awareness of Naam (dar-i) from the gate of, i.e. from, the Almighty. 16. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੩ ॥ ਏਕੋ ਏਕੁ ਵਰਤੈ ਸਭੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਸਭ ਅੰਤਰਿ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਹੇ ॥੧॥

Mārū mėhlā 3.  Ėko ek varṯai sabẖ so▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  Ėko rav rahi▫ā sabẖ anṯar ṯis bin avar na ko▫ī he. ||1||

 

Composition of the third Guru in Raga Maaroo. There is (eyko) only One Creator and (soi = that) IT (eyk-u) alone (vartai) pervades (sabh-u) everywhere. (Koee) some (virla) rare person (gurmukh-i) who follows the guru (boojhai = understands) recognizes this.

(Eko) the One alone (rav-i rahiaa) pervades (antar-i) in (sabh) all creatures; there is (na koee) none (avar-u) other (bin-u) except (tis-u = that) IT. 1.

 

ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ॥ ਗਿਆਨੀ ਧਿਆਨੀ ਆਖਿ ਸੁਣਾਏ ॥

Lakẖ cẖa▫orāsīh jī▫a upā▫e.  Gi▫ānī ḏẖi▫ānī ākẖ suṇā▫e.

 

The Creator (upaaey) has created (chauraaseeh = eighty four, lakh = one hundred thousand) 8.4 million (jeea = creatures) life forms; those (giaani) with awareness and (dhiaani) who contemplate, (aakh-i = say, sunaaey = cause to hear) proclaim this.

 

 

Page 1045

 

ਸਭਨਾ ਰਿਜਕੁ ਸਮਾਹੇ ਆਪੇ ਕੀਮਤਿ ਹੋਰ ਨ ਹੋਈ ਹੇ ॥੨॥

Sabẖnā rijak samāhe āpe kīmaṯ hor na ho▫ī he. ||2||

 

And (aapey) IT-self (samaahay) reaches (rijak-u) the wherewithal for (sabhna) all; (hor na) none else (hoee) has this (keemat-i = worth) capability. 2.

 

ਮਾਇਆ ਮੋਹੁ ਅੰਧੁ ਅੰਧਾਰਾ ॥ ਹਉਮੈ ਮੇਰਾ ਪਸਰਿਆ ਪਾਸਾਰਾ ॥ ਅਨਦਿਨੁ ਜਲਤ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰ ਬਿਨੁ ਸਾਂਤਿ ਨ ਹੋਈ ਹੇ ॥੩॥

Mā▫i▫ā moh anḏẖ anḏẖārā.  Ha▫umai merā pasri▫ā pāsārā.  An▫ḏin jalaṯ rahai ḏin rāṯī gur bin sāʼnṯ na ho▫ī he. ||3||

 

(Mohu) attachment to (maaiaa) the world-play causes the humans (andhaara = darkness) to be oblivious of Divine commands causing (andh-u) blindness, i.e. they act blindly. This (paasaara = expanse) phenomenon (pasriaa = occurs) is caused by (haumai = ego) acting by self-will and (meyra = mine) attachment – to persons, wealth, pleasures and so on.

Because of their engrossment with the world-play, they (andin-u = everyday) ever (rahai) remain (jalat = burning) restless craving (din-u) day and (raati) night; they do not (hoee) have (saant-i) peace (bin-u = without) for not following (gur) the guru. 3.

 

ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥ ਸਚਾ ਹੁਕਮੁ ਸਚਾ ਪਾਸਾਰਾ ਹੋਰਨਿ ਹੁਕਮੁ ਨ ਹੋਈ ਹੇ ॥੪॥

Āpe joṛ vicẖẖoṛe āpe.  Āpe thāp uthāpe āpe. Sacẖā hukam sacẖā pāsārā horan hukam na ho▫ī he. ||4||

 

The Almighty (aapey) IT-self (jorr-i) joins and (vichhorrey) separates, i.e. IT-self engages the creature in remembrance and practice of IT’s commands, and also causes some to stray.  IT-self (tthaap-i = establishes) creates and IT-self (uthaapey) destroys.

IT’s (hukam-u) command is (sachaa = true) inviolable and (paasaara = expanse) creation (sachaa = true) real; (hukam-u) these commands do not (hoee = happen) come (horan-i) from anyone else, i.e. none else has the power. 4.

 

ਆਪੇ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਦਾ ਸੁਖਦਾਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ਹੇ ॥੫॥

Āpe lā▫e la▫e so lāgai.  Gur parsādī jam kā bẖa▫o bẖāgai.  Anṯar sabaḏ saḏā sukẖ▫ḏāṯa gurmukẖ būjẖai ko▫ī he. ||5||

 

One whom IT (laaey laey) engages in remembrance and obedience, (so) that person so (laagai) engages. (Parsaadi) with grace/guidance of (gur) the guru – s/he keeps away from transgressions and – any (bhau) fear (ka) of retribution by (jam) the agent of Divine justice (bhaagai = runs away) is obviated.

Everyone has (sabad-u = Word) Divine commands of the Almighty (antar-i) within; IT (sadaa) ever (sukhdaata) grants comfort/peace to those who obey; but (koee) some rare person (gurmukh-i) who follows the guru (boojhai) understands them. 5.

 

ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥ ਪੁਰਬਿ ਲਿਖਿਆ ਸੋ ਮੇਟਣਾ ਨ ਜਾਏ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹੋਈ ਹੇ ॥੬॥

Āpe mele mel milā▫e.  Purab likẖi▫ā so metṇā na jā▫e.  An▫ḏin bẖagaṯ kare ḏin rāṯī gurmukẖ sevā ho▫ī he. ||6||

 

The Almighty (aapey) IT-self (meyley = causes to meet) leads to the guru, and when (meyl-i) the guru is found, he (milaaey) unites with the Almighty. This union is (likhiaa = written) ordained (poorab-i = from past) based on past deeds and (na jaaey) cannot (meyttnaa) be erased, i.e. certainly happens.

Such a person (andin-u = everyday) ever (karey = practices, bhagat-i = devotion) obeys Divine commands (din-u) day and (raati) night; this (seyva = service) devotion (hoee = happens) comes (gurmukh-i) with the guru’s teachings. 6.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਜਾਤਾ ॥ ਆਪੇ ਆਇ ਮਿਲਿਆ ਸਭਨਾ ਕਾ ਦਾਤਾ ॥ ਹਉਮੈ ਮਾਰਿ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਨਿਵਾਰੀ ਸਬਦੁ ਚੀਨਿ ਸੁਖੁ ਹੋਈ ਹੇ ॥੭॥

Saṯgur sev saḏā sukẖ jāṯā.  Āpe ā▫e mili▫ā sabẖnā kā ḏāṯā.  Ha▫umai mār ṯarisnā agan nivārī sabaḏ cẖīn sukẖ ho▫ī he. ||7||

 

(Sukh-u) peace is (sadaa) ever (jaata = known) experienced (seyv-i = serving) by following (satigur-u) the true guru; God, (daata = giver) the Sustainor (ka) of (sabhna) all, (aapey) IT-self (aaey) comes and (miliaa) meets one who lives by the guru’s teachings.

(Sukh-u) peace (hoee) is attained by (cheen-i) understanding and obedience of (sabad-u = Word) Divine commands, (maar-i) killing (haumai) ego and (nivaari) getting rid of (agan-i) the fire of (trisna = craving) desires. 7.

 

ਕਾਇਆ ਕੁਟੰਬੁ ਮੋਹੁ ਨ ਬੂਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਤ ਆਖੀ ਸੂਝੈ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਰਵੈ ਦਿਨੁ ਰਾਤੀ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਹੋਈ ਹੇ ॥੮॥

Kā▫i▫ā kutamb moh na būjẖai.  Gurmukẖ hovai ṯa ākẖī sūjẖai.  An▫ḏin nām ravai ḏin rāṯī mil parīṯam sukẖ ho▫ī he. ||8||

 

One does not (boojhai) realize – that s/he is forgetting God because of – (mohu) attachment to (kaaiaa = body) physical pleasures and to (kuttamb-u) the family. If one (hovai) be (gurmuhk-i) a follower of the guru, then it (soojhai = is aware, aakhi = seeing with eyes) is easily understood.

Then s/he (andin-u = everyday) ever (ravai = utters) remembers and practices (naam-u) Divine virtues and commands (din-u) day and (raati) night; s/he (mil-i) finds (preetam) the Beloved Almighty and (hoee = happens) attains (sukh-u) peace. 8.

 

ਮਨਮੁਖ ਧਾਤੁ ਦੂਜੈ ਹੈ ਲਾਗਾ ॥ ਜਨਮਤ ਕੀ ਨ ਮੂਓ ਆਭਾਗਾ ॥ ਆਵਤ ਜਾਤ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ਹੇ ॥੯॥

Manmukẖ ḏẖāṯ ḏūjai hai lāgā.  Janmaṯ kī na mū▫o ābẖāgā.  Āvaṯ jāṯ birthā janam gavā▫i▫ā bin gur mukaṯ na ho▫ī he. ||9||

 

(Manmukh) a self-willed person – does not obey Divine commands but goes own way – and (laaga) engages in (doojai = second) other (dhaat-u = running) pursuits; (ki) why did s/he not, (abhaaga) the unfortunate one, (moo-o) die (janmat) on birth, i.e. why was s/he born if s/he was not to obey Divine commands with which s/he was born?

S/he (gavaaiaa) wastes (janam-u) human birth (birtha) in vain and (aavat comes, jaat = goes) remains in cycles of births and deaths; (mukat-i) freedom from reincarnation is not (hoee) attained (bin-u) without following (gur) the guru to obey Divine commands. 9.

 

ਕਾਇਆ ਕੁਸੁਧ ਹਉਮੈ ਮਲੁ ਲਾਈ ॥ ਜੇ ਸਉ ਧੋਵਹਿ ਤਾ ਮੈਲੁ ਨ ਜਾਈ ॥ ਸਬਦਿ ਧੋਪੈ ਤਾ ਹਛੀ ਹੋਵੈ ਫਿਰਿ ਮੈਲੀ ਮੂਲਿ ਨ ਹੋਈ ਹੇ ॥੧੦॥

Kā▫i▫ā kusuḏẖ ha▫umai mal lā▫ī.  Je sa▫o ḏẖovėh ṯā mail na jā▫ī.  Sabaḏ ḏẖopai ṯā hacẖẖī hovai fir mailī mūl na ho▫ī he. ||10||

 

(Kaaiaa = body) the mind becomes (kusudh-u = not right) dirty when (laai) stained with (mal-u) the dirt of (haumai = ego) acting by self-will – and committing transgressions. This (mail-u) dirt cannot (jaai = go) be washed off the mind (jey) even if such a person (dhovah-i = washes) takes baths (sau) a hundred times.

Only if the body/mind (dhopai) is washed (sabad-i = with word) with compliance to Divine commands then it (hovai) becomes (hachhi = good) clean and does not (hoee) get (maili) dirty (phir-i) again. 10.

ਪੰਚ ਦੂਤ ਕਾਇਆ ਸੰਘਾਰਹਿ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ॥ ਅੰਤਰਿ ਮਾਇਆ ਮੋਹ ਗੁਬਾਰਾ ਜਿਉ ਸੁਪਨੈ ਸੁਧਿ ਨ ਹੋਈ ਹੇ ॥੧੧॥

Pancẖ ḏūṯ kā▫i▫ā sangẖārėh.  Mar mar jamėh sabaḏ na vicẖārėh.  Anṯar mā▫i▫ā moh gubārā ji▫o supnai suḏẖ na ho▫ī he. ||11||

 

(Panch) the five (doot) vices – lust, wrath, greed, attachment to the world-play and vanity – (sanghaarah-i) plunder (kaaiaa) the body/mind, i.e. cause one to forget Divine commands. Those who do not (veechaarah-i = reflect on) pay attention to (sabad-u) Divine commands (mar-i mar-i) keep dying and (jammah-i) being born – again.

S/he has (gubaara) darkness/blindness of mind caused by (moh) attachment to (maaiaa) the world-play, i.e. being oblivious of Divine commands, (jiau) like there (na hoee) is no (sudh-i) consciousness (supnai) in a dream. 11.

 

ਇਕਿ ਪੰਚਾ ਮਾਰਿ ਸਬਦਿ ਹੈ ਲਾਗੇ ॥ ਸਤਿਗੁਰੁ ਆਇ ਮਿਲਿਆ ਵਡਭਾਗੇ ॥ ਅੰਤਰਿ ਸਾਚੁ ਰਵਹਿ ਰੰਗਿ ਰਾਤੇ ਸਹਜਿ ਸਮਾਵੈ ਸੋਈ ਹੇ ॥੧੨॥

Ik pancẖā mār sabaḏ hai lāge.  Saṯgur ā▫e mili▫ā vadbẖāge. Anṯar sācẖ ravėh rang rāṯe sahj samāvai so▫ī he. ||12||

 

(Ik-i = one type) some people (maar-i = kill) overcome (pancha) the five vices – lust, wrath, greed, attachment to the world-play and vanity – and (hai) are (laagey) engaged in obedience (sabad-i) of Divine commands. (Satigur-u) the true guru has (aaey) comes and (miliaa) meets (vaddbhaagey) the fortunate ones, i.e. they are guided by the true guru. They (ravah-i) remember the Almighty and keep (saach-u) the Eternal (antar-i = within) in their minds (raatey) imbued (rang-i) with love; (soee) such persons (samaavai) remain absorbed in the Master (sahj-i) in a state of poise. 12.

 

ਗੁਰ ਕੀ ਚਾਲ ਗੁਰੂ ਤੇ ਜਾਪੈ ॥ ਪੂਰਾ ਸੇਵਕੁ ਸਬਦਿ ਸਿਞਾਪੈ ॥ ਸਦਾ ਸਬਦੁ ਰਵੈ ਘਟ ਅੰਤਰਿ ਰਸਨਾ ਰਸੁ ਚਾਖੈ ਸਚੁ ਸੋਈ ਹੇ ॥੧੩॥

Gur kī cẖāl gurū ṯe jāpai.  Pūrā sevak sabaḏ siñāpai.  Saḏā sabaḏ ravai gẖat anṯar rasnā ras cẖākẖai sacẖ so▫ī he. ||13||

 

(Chaal = gait, ki = of, gur = guru) conducting the self according to directions of the guru (jaapai) is known (tey) from the guru. (Poora) a perfect (seyvak-u = servant) disciple is (sinjnaapai) recognized through obedience (sabad-i) to the guru’s teachings.

S/he (sadaa) ever (ravai = utters) remembers (sabad-u = Word) Divine commands (anatar-i = in, ghatt = body/mind) within and (rasna) the tongue (chaakhai = tastes) enjoys (soee) that (ras-u) elixir, i.e. one enjoys praising and emulating virtues of the Almighty. 13.

 

ਹਉਮੈ ਮਾਰੇ ਸਬਦਿ ਨਿਵਾਰੇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰੇ ॥ ਏਕਸੁ ਬਿਨੁ ਹਉ ਹੋਰੁ ਨ ਜਾਣਾ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ਹੇ ॥੧੪॥

Ha▫umai māre sabaḏ nivāre.  Har kā nām rakẖai ur ḏẖāre. Ėkas bin ha▫o hor na jāṇā sėhje ho▫e so ho▫ī he. ||14||

 

S/he (maarey) kills and (nivaarey) gets rid of (haumai) ego (sabad-i) with the guru’s guidance. S/he (rakhai) keeps (naam-u) virtues and commands of (har-i) the Almighty (dhaarey) enshrined (ur-i) in mind.

(Hau) I do not (jaana = know) recognize anyone (hor-u) else as the Creator (bin-u) except (eykas) the One and believe that whatever (hoey) happens, (su) that (hoee) happens (sahjey = naturally) as desired by the Almighty. 14.

ਬਿਨੁ ਸਤਿਗੁਰ ਸਹਜੁ ਕਿਨੈ ਨਹੀ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਚਿ ਸਮਾਇਆ ॥ ਸਚਾ ਸੇਵਿ ਸਬਦਿ ਸਚ ਰਾਤੇ ਹਉਮੈ ਸਬਦੇ ਖੋਈ ਹੇ ॥੧੫॥

Bin saṯgur sahj kinai nahī pā▫i▫ā.  Gurmukẖ būjẖai sacẖ samā▫i▫ā.  Sacẖā sev sabaḏ sacẖ rāṯe ha▫umai sabḏe kẖo▫ī he. ||15||

 

(Kinai nahi) no 0ne can (paaiaa) attain (sahj-u) steadfast-ness – through living by Divine commands – (bin-u) except with guidance (satigur) the true guru. (Gurmukh-i) one who follows the guru (boojhai) understands the way and (samaaiaa) is absorbed in, i.e. lives in obedience of, (sach-i) the Eternal.

Those who (seyv-i = serve) obey (sachaa) the Eternal, are (raatey) imbued (sabad-i) with Divine commands; they (khoee = lose) give up (haumai) ego (sabdai = through the Word) by obeying Divine commands. 15.

 

Note: The next stanza mentions ਪਕੀ ਸਾਰੀ (paki saari). These two expressions are used in the game of Chauparr. It has two strips of cotton/woolen cloth perpendicular to each other making four segments with ‘home’ at the cross-over. Four players play the game. Throw of dice called Paasa determines move of the pieces – called Saari – on the board. However to reach home the throw must be exact. The Saari is then Paki or mature.

 

ਆਪੇ ਗੁਣਦਾਤਾ ਬੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਦੇਵਹਿ ਪਕੀ ਸਾਰੀ ॥ ਨਾਨਕ ਨਾਮਿ ਸਮਾਵਹਿ ਸਾਚੈ ਸਾਚੇ ਤੇ ਪਤਿ ਹੋਈ ਹੇ ॥੧੬॥੨॥

Āpe guṇḏāṯā bīcẖārī.  Gurmukẖ ḏevėh pakī sārī.  Nānak nām samāvėh sācẖai sācẖe ṯe paṯ ho▫ī he. ||16||2||

 

The Creator (gundaata = giver of virtues) imparts virtues and (veechaari = considers) watches the creatures for their conduct. (Gurmukh-i) one who follows the guru (deyvah-i) gives – throws the dice such that (saari) the pieces reach (paki) mature state to get ‘home’ on the Chauparr board, i.e. a Gurmukh acts such that s/he is accepted for union by the Creator.

S/he (samaavah) is absorbed (saachai) the Eternal through practice (naam-i) of Naam or Divine virtues and commands; and (hoee = happens) gets (pat-i) honor (tey) from (saachey) the Eternal – is accepted for union. 16. 2. 

 

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.

 

—————————————————————

 

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.

 

Page 1043

 

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.