SGGS pp 1256-1257, Malaar M: 1, Shabads 6-9.

 

ਮਲਾਰ ਮਹਲਾ ੧ ਘਰੁ ੨        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 1 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Malaar, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਪਵਣੈ ਪਾਣੀ ਜਾਣੈ ਜਾਤਿ ॥ ਕਾਇਆਂ ਅਗਨਿ ਕਰੇ ਨਿਭਰਾਂਤਿ ॥ ਜੰਮਹਿ ਜੀਅ ਜਾਣੈ ਜੇ ਥਾਉ ॥ ਸੁਰਤਾ ਪੰਡਿਤੁ ਤਾ ਕਾ ਨਾਉ ॥੧॥

Pavṇai pāṇī jāṇai jāṯ.  Kā▫i▫āʼn agan kare nibẖrāʼnṯ.  Jamėh jī▫a jāṇai je thā▫o.  Surṯā pandiṯ ṯā kā nā▫o. ||1||

 

One who (jaanai = knows) understands that (pavnai) air, (paani) water and (agan-i) fire (jaat-i) form the body; and (karey) makes (kaa’niaa) the body (nibhraat-i = not wandering) steadfast.

And (jey) if he (jaanai = knows) recognizes (thaau) the place from where (jeea) the soul (jammah-i = grows) comes, i.e. recognizes God as origin of creation, then (ta) that person is (naau = name) is called (surta) a conscious (pandit) learned person. 1. 

 

ਗੁਣ ਗੋਬਿੰਦ ਨ ਜਾਣੀਅਹਿ ਮਾਇ ॥ ਅਣਡੀਠਾ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Guṇ gobinḏ na jāṇī▫ahi mā▫e.  Aṇdīṯẖā kicẖẖ kahaṇ na jā▫e.  Ki▫ā kar ākẖ vakẖāṇī▫ai mā▫e. ||1|| rahā▫o.

 

O (maaey) mother, we do not (jaaneeah-i) know (gun) virtues of (gobind = master of the world) the Almighty. (Kichh-u na) nothing (jaaey) can (kahan-u) be said (anddeettha) about the unseen.

Then (kiaa kar-i) how can we (aakh-i vakhaaneeai) describe what God is, i.e. it is not possible, o (maaey) mother.

(Rahaau) Dwell on this and reflect.

 

ਊਪਰਿ ਦਰਿ ਅਸਮਾਨਿ ਪਇਆਲਿ ॥ ਕਿਉ ਕਰਿ ਕਹੀਐ ਦੇਹੁ ਵੀਚਾਰਿ ॥ ਬਿਨੁ ਜਿਹਵਾ ਜੋ ਜਪੈ ਹਿਆਇ ॥ ਕੋਈ ਜਾਣੈ ਕੈਸਾ ਨਾਉ ॥੨॥

Ūpar ḏar asmān pa▫i▫āl.  Ki▫o kar kahī▫ai ḏeh vīcẖār.  Bin jihvā jo japai hi▫ā▫e.  Ko▫ī jāṇai kaisā nā▫o. ||2||

 

Question: The Creator’s (dar-i = place) abode extends from (oopar-i) above (asmaan-i) in sky to (paiaal-i) in the lower regions, everywhere; (kiau kar-i) how do we (kaheeai = say) describe that expansive Almighty; please (deyhu) give this (vechaar-i) understanding.

Answer: God is Naam/Divine virtues and commands; one (jo) who (japai) remembers (bin-u) without (jihva) the tongue, i.e. does not describe God in physical terms but experiences by recalling and obeying Naam; (koee) some such rare person (jaanai) knows (kaisa = what type) what is (naau) Naam – and God. 2.

 

ਕਥਨੀ ਬਦਨੀ ਰਹੈ ਨਿਭਰਾਂਤਿ ॥ ਸੋ ਬੂਝੈ ਹੋਵੈ ਜਿਸੁ ਦਾਤਿ ॥ ਅਹਿਨਿਸਿ ਅੰਤਰਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਸੋਈ ਪੁਰਖੁ ਜਿ ਸਚਿ ਸਮਾਇ ॥੩॥

Kathnī baḏnī rahai nibẖrāʼnṯ.  So būjẖai hovai jis ḏāṯ.  Ahinis anṯar rahai liv lā▫e.  So▫ī purakẖ jė sacẖ samā▫e. ||3||

 

Such a person (rahai) remains (nibhraant-i = un-wandering) steady and conscious of God (kathni) in speech and (badni = with body) actions; but only one (jis-u) who (hovai) has (daat-i = benediction) blessing – of awareness of Naam, (boojhai) understands this.

S/he (rahai = remains) keeps (liv) focus (laaey) fixed on God (antar-i) within (ahinis-i) day and night; (soee) that is a special (purakh-u) person (j-i) who (samaaey) merges (sach-i) the Eternal. 3.

 

ਜਾਤਿ ਕੁਲੀਨੁ ਸੇਵਕੁ ਜੇ ਹੋਇ ॥ ਤਾ ਕਾ ਕਹਣਾ ਕਹਹੁ ਨ ਕੋਇ ॥ ਵਿਚਿ ਸਨਾਤੀਂ ਸੇਵਕੁ ਹੋਇ ॥ ਨਾਨਕ ਪਣ੍ਹੀਆ ਪਹਿਰੈ ਸੋਇ ॥੪॥੧॥੬॥

Jāṯ kulīn sevak je ho▫e.  Ŧā kā kahṇā kahhu na ko▫e. vicẖ sanāṯīʼn sevak ho▫e.  Nānak paṇĥī▫ā pahirai so▫e. ||4||1||6||

 

(Jey) if one of high (jaat-i) caste and (kuleen-u) high lineage (hoey) becomes (seyvak-u = servant) a devotee; (na koey) no one can (kahahau = say) describe his/her (kahana) state – how exalted it is.

If one (vich-i = in) belonging to (sanaanti) low (jaat-i) caste becomes (sevak-u) a devotee, i.e. lives by Divine commands; I offer that s/he (pahirai) wears (panheeaa) shoes  – made of my skin, i.e. s/he is highly exalted, says Guru Nanak. 4. 1. 6.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਦੁਖੁ ਵੇਛੋੜਾ ਇਕੁ ਦੁਖੁ ਭੂਖ ॥ ਇਕੁ ਦੁਖੁ ਸਕਤਵਾਰ ਜਮਦੂਤ ॥ ਇਕੁ ਦੁਖੁ ਰੋਗੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥ ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥੧॥

Malār mėhlā 1.  Ḏukẖ vecẖẖoṛā ik ḏukẖ bẖūkẖ.  Ik ḏukẖ sakaṯvār jamḏūṯ.  Ik ḏukẖ rog lagai ṯan ḏẖā▫e.  vaiḏ na bẖole ḏārū lā▫e. ||1||

 

Composition of the first Guru in Raga Malaar. There are many reasons for grief; one (dukh-u) grief is of (veychhorra) separation from God or dear ones; (ik-u = one) another is of (bhookh) hunger – craving or lack of contentment. Another reason for (dukh-u) pain is apprehension of being taken to task by (sakatvaar) the powerful (jamdoot) agent of Divine justice – for wrong-doings.

(Ik-u) another cause of grief is (rog-u) the disease that (dhaaey) comes running (lagai) to afflict (tan-i) the body – the malady of ego. You do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. 1.

 

ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥ ਦਰਦੁ ਹੋਵੈ ਦੁਖੁ ਰਹੈ ਸਰੀਰ ॥ ਐਸਾ ਦਾਰੂ ਲਗੈ ਨ ਬੀਰ ॥੧॥ ਰਹਾਉ ॥

vaiḏ na bẖole ḏārū lā▫e.  Ḏaraḏ hovai ḏukẖ rahai sarīr.  Aisā ḏārū lagai na bīr. ||1|| rahā▫o.

 

You do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. I (hovai) have (darad-u) pain and it (rahai) remains in (sareer) body/mind – after your treatment – it is yearning of the mind for God; (aisa) this type, i.e. your (daaroo) treatment does not (lagai) work, o (beer) brother.

 (Rahaau) Dwell on this and reflect.

 

ਖਸਮੁ ਵਿਸਾਰਿ ਕੀਏ ਰਸ ਭੋਗ ॥ ਤਾਂ ਤਨਿ ਉਠਿ ਖਲੋਏ ਰੋਗ ॥ ਮਨ ਅੰਧੇ ਕਉ ਮਿਲੈ ਸਜਾਇ ॥ ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥੨॥

Kẖasam visār kī▫e ras bẖog.  Ŧāʼn ṯan uṯẖ kẖalo▫e rog.  Man anḏẖe ka▫o milai sajā▫e.  vaiḏ na bẖole ḏārū lā▫e. ||2||

 

I (visaar-i) forgot commands of (khasam-u = master) the Almighty and (keeay = did) indulged in (bhog) pleasures of (ras = taste) as I liked. (Taa-n) that is why (rog) diseases (utth-i khaloey) develop (tan-i) in the body, i.e. I feel pain of separation from God.

When (sajaaey) punishment is (milai) administered (kau) to (man) the mind (andhey = blind) blinded by temptations; you do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. 2.

 

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥

Cẖanḏan kā fal cẖanḏan vās.  Māṇas kā fal gẖat mėh sās.  Sās ga▫i▫ai kā▫i▫ā dẖal pā▫e.  Ŧā kai pācẖẖai ko▫e na kẖā▫e. ||3||

 

(Phal-u) the fruit, i.e. presence, of (chandan) sandalwood is known by (vaas-u/baas-u) the fragrance of (chandan) sandalwood. Similarly (maanas) a person is alive (phal-u = fruit) as a result of (saas-u) breath/soul (mah-i) in (ghatt) the body.

(Kaaiaa) the body (ddhal-i paaey = melts) dies (gaiai = going) with departure (saas-i) of breaths/soul; the body left (paachai) behind (kai = of, ta = that) by the breaths/soul, does not (khaaey) eat (koey) anything, i.e. a dead person is of no help anyone, hence the body is disposed of. 3.

 

ਕੰਚਨ ਕਾਇਆ ਨਿਰਮਲ ਹੰਸੁ ॥ ਜਿਸੁ ਮਹਿ ਨਾਮੁ ਨਿਰੰਜਨ ਅੰਸੁ ॥ ਦੂਖ ਰੋਗ ਸਭਿ ਗਇਆ ਗਵਾਇ ॥ ਨਾਨਕ ਛੂਟਸਿ ਸਾਚੈ ਨਾਇ ॥੪॥੨॥੭॥

Kancẖan kā▫i▫ā nirmal hans.  Jis mėh nām niranjan aʼns. Ḏūkẖ rog sabẖ ga▫i▫ā gavā▫e.  Nānak cẖẖūtas sācẖai nā▫e. ||4||2||7||

 

That (kaaiaa) body is pure like (kanchan) gold and that (hans-u) soul is (nirmal = clean) free of vices, (mah-i) in (jis-u) which even (ans-u) a fraction of Naam of (niranjan = unstained) the pristine Almighty is present.

(Sabh-i) all his/her (dookh) faults and (rog = diseases) vices (gaiaa = get, gavaaey = lost) are removed; and s/he (chhoottas-i) is emancipated with practice of (naaey) Naam (saachai) of the Eternal, says Guru Nanak. 4. 2. 7.

 

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Note: In the Old Indian system of medicine, Copper Sulphate or blue vitriol is called Mahura (ਮਹੁਰਾ) as used below. It is poisonous but is used combined with Maaran (ਮਾਰਣ) meaning the softening agent, i.e. ingredients to prepare medicines, called Kushta. For that the whole combination is finely ground and then used. This concept has been used in the Shabad below.

 

ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਦੁਖ ਮਹੁਰਾ ਮਾਰਣ ਹਰਿ ਨਾਮੁ ॥ ਸਿਲਾ ਸੰਤੋਖ ਪੀਸਣੁ ਹਥਿ ਦਾਨੁ ॥

Malār mėhlā 1.  Ḏukẖ mahurā māraṇ har nām.  Silā sanṯokẖ pīsaṇ hath ḏān.

 

Composition of the first Guru in Raga Malaar. Let (dukh) suffering/pain be (mahuraa) the blue vitriolic/poison and mix it with (maaran) softening agent/other ingredients to destroy, i.e. practice (naam-u) virtues and commands of (har-i) the Almighty to treat the pain of separation from God. Make (santokh = contentment) happy acceptance of Divine commands/will as (silaa) the stone slab to grind on, using (peesan) the grinding stone of (daan-u) charity (hath-i) with the hands, i.e. willingly accept Divine will and help the needy. 

 

Page 1257

 

ਨਿਤ ਨਿਤ ਲੇਹੁ ਨ ਛੀਜੈ ਦੇਹ ॥ ਅੰਤ ਕਾਲਿ ਜਮੁ ਮਾਰੈ ਠੇਹ ॥੧॥

Niṯ niṯ leho na cẖẖījai ḏeh.  Anṯ kāl jam mārai ṯẖeh. ||1||

 

(Leyhu) take this medicine (nit nit = forever) every day and (deyh) the body shall not (chheejai) wither, i.e. you will not fall prey to temptations. This practice (maarai = hits, ttheyh = kick) pushes away (jam-u) the agent of Divine justice at (ant) end (kaal-i) time, i.e. when account of deeds is taken, as no wrong-doing is detected. 1.

 

ਐਸਾ ਦਾਰੂ ਖਾਹਿ ਗਵਾਰ ॥ ਜਿਤੁ ਖਾਧੈ ਤੇਰੇ ਜਾਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥

Aisā ḏārū kẖāhi gavār.  Jiṯ kẖāḏẖai ṯere jāhi vikār. ||1|| rahā▫o.

 

O (gavaar) un-informed creature (khaah-i = eat) take (aisa) such (daaroo) a medicine; (khaadhai = eating) by taking (jit-u) which (vikaar) vices (jaah-i) leave – are kept at bay. 1.

(Rahaau) Dwell on this and reflect.

 

ਰਾਜੁ ਮਾਲੁ ਜੋਬਨੁ ਸਭੁ ਛਾਂਵ ॥ ਰਥਿ ਫਿਰੰਦੈ ਦੀਸਹਿ ਥਾਵ ॥ ਦੇਹ ਨ ਨਾਉ ਨ ਹੋਵੈ ਜਾਤਿ ॥ ਓਥੈ ਦਿਹੁ ਐਥੈ ਸਭ ਰਾਤਿ ॥੨॥

Rāj māl joban sabẖ cẖẖāʼnv.  Rath firanḏai ḏīsėh thāv.  Ḏeh na nā▫o na hovai jāṯ.  Othai ḏihu aithai sabẖ rāṯ. ||2||

 

(Raaj-u = kingdom) rule/authority, (maal-u) possessions (joban-u) youth – physical beauty or strength – are (sabh-u) all (chaav) shadows, i.e. are transitory; they are (deesah-i) seen (thaav = at place) present (phirandai = moves, rath-i = carriage) as long as one is alive.

But after death, there is neither (deyh) the body, nor (naau = name) fame nor (jaat-i) class/status. It is (dih-u) day there but is (raat-i) night here, i.e. one is oblivious of the reality in life but knows it in the hereafter. 2.

 

Note: people perform the ceremony Havan or fire sacrifice by burning (samdha) wood pieces and (ghio = ghee/clarified mutter) or (teyl-u) oil. This is used below.

 

ਸਾਦ ਕਰਿ ਸਮਧਾਂ ਤ੍ਰਿਸਨਾ  ਘਿਉ ਤੇਲੁ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਗਨੀ ਸਿਉ ਮੇਲੁ ॥ ਹੋਮ ਜਗ ਅਰੁ ਪਾਠ ਪੁਰਾਣ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣ ॥੩॥

Sāḏ kar samḏẖāʼn ṯarisnā gẖi▫o ṯel.  Kām kroḏẖ agnī si▫o mel.  Hom jag ar pāṯẖ purāṇ.  Jo ṯis bẖāvai so parvāṇ. ||3||

 

(Kar-i) make your (saad-i = taste) propensity to succumb to temptations (samdhaa’n) the wood pieces and (trisna) craving the ghee or oil. (Meyl-i = join) put these as well as (kaam-u) lust and (krodh-u) anger (sio = with) into (agni) the fire, i.e. give them up.

(Hom jag) the ceremony of fire sacrifice (ar-u) and (paatth) recitation of (puraan) the Puranas/scriptures (jo) which (bhaavai) pleases (tis-u = that one) the One Almighty (so) that (parvaan = accepted) is productive. 3.

 

ਤਪੁ ਕਾਗਦੁ ਤੇਰਾ ਨਾਮੁ ਨੀਸਾਨੁ ॥ ਜਿਨ ਕਉ ਲਿਖਿਆ ਏਹੁ ਨਿਧਾਨੁ ॥ ਸੇ ਧਨਵੰਤ ਦਿਸਹਿ ਘਰਿ ਜਾਇ ॥ ਨਾਨਕ ਜਨਨੀ ਧੰਨੀ ਮਾਇ ॥੪॥੩॥੮॥

Ŧap kāgaḏ ṯerā nām nīsān.  Jin ka▫o likẖi▫ā ehu niḏẖān.  Se ḏẖanvanṯ ḏisėh gẖar jā▫e.  Nānak jannī ḏẖannī mā▫e. ||4||3||8||

 

(Tap-u = austerities) strict discipline (kaagad/kaagaz = paper) of the body according to (teyra) Your Naam is (neesaan-u) the admit pass to reach You, o Almighty; it is received by those (kau) in (jin) whose record (eyhu) this (nidhaan-u) treasure is (likhiaa) written, i.e. those who have lived life by Naam get to You easily.

(Sey) they (disah-i) are seen as (dhanvant = wealthy) virtuous (jaaey) on reaching (ghar-i) home, i.e. in God’s abode and admitted. (Janani) the mother of such a person is (dhanni) blessed, says Guru Nanak. 4. 3. 8. 

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਬਾਗੇ ਕਾਪੜ ਬੋਲੈ ਬੈਣ ॥ ਲੰਮਾ ਨਕੁ ਕਾਲੇ ਤੇਰੇ ਨੈਣ ॥ ਕਬਹੂੰ ਸਾਹਿਬੁ ਦੇਖਿਆ ਭੈਣ ॥੧॥

Malār mėhlā 1.  Bāge kāpaṛ bolai baiṇ.  Lammā nak kāle ṯere naiṇ.  Kabahūʼn sāhib ḏekẖi▫ā bẖaiṇ. ||1||

 

Composition of the first Guru in Raag Malaar. O soul-wife, You wear (baagey = white) good (kaaparr) clothes and (bolai) speak (bain = words) sweetly. (Teyrey) your (nak-u) nose is (lammaa) long and (nain) eyes (kaaley) black, i.e. you are beautiful; but have you (kabahoo-n) ever (deykhiaa) seen – been with – (sahib-u = master) the Almighty-husband – or keep running from one place to another like the migratory birds, o (bhain = sister) dear? 1.

 

ਊਡਾਂ ਊਡਿ ਚੜਾਂ ਅਸਮਾਨਿ ॥ ਸਾਹਿਬ ਸੰਮ੍ਰਿਥ ਤੇਰੈ ਤਾਣਿ ॥ ਜਲਿ ਥਲਿ ਡੂੰਗਰਿ ਦੇਖਾਂ ਤੀਰ ॥ ਥਾਨ ਥਨੰਤਰਿ ਸਾਹਿਬੁ ਬੀਰ ॥੨॥

Ūdāʼn ūd cẖaṛāʼn asmān.  Sāhib sammrith ṯerai ṯāṇ. Jal thal dūngar ḏekẖāʼn ṯīr.  Thān thananṯar sāhib bīr. ||2||

 

The migratory bird-like soul says: I (ooddaa’n) fly and (oodd-i) flying (charraa’n) rise (asmaan-i) to the sky; o (sahib) Master it is with (taan-i) strength/capability (teyrai = your) given by You.

I (deykhaa’n) look for the Master present (jal-i) in water, (thal-i) on/in land, (ddoongar-i) on mountains and (teer) banks of rivers; o (beer = brother) dear, i.e. people go to these places to find God, but (sahib-u) the Master is present at every (thaan) place and (thanatar-i) between places, i.e. everywhere. 2.

 

ਜਿਨਿ ਤਨੁ ਸਾਜਿ ਦੀਏ ਨਾਲਿ ਖੰਭ ॥ ਅਤਿ ਤ੍ਰਿਸਨਾ ਉਡਣੈ ਕੀ ਡੰਝ ॥ ਨਦਰਿ ਕਰੇ ਤਾਂ ਬੰਧਾਂ ਧੀਰ ॥ ਜਿਉ ਵੇਖਾਲੇ ਤਿਉ ਵੇਖਾਂ ਬੀਰ ॥੩॥

Jin ṯan sāj ḏī▫e nāl kẖanbẖ.  Aṯ ṯarisnā udṇai kī danjẖ.  Naḏar kare ṯāʼn banḏẖāʼn ḏẖīr.  Ji▫o vekẖāle ṯi▫o vekẖāʼn bīr. ||3||

 

The Creator (jin-i) who (saaj-i) made (tan-u) the body, also (dee-ey) gave (khambh) feathers/wings (naal-i) with it to fly, i.e. also created craving of mind. (At-i) with great (trisna) craving, I have (ddanjh) desire (ki) for (uddnai) flying, i.e. chase the desires.

If the Almighty (karey) bestows (nadar-i = sight of grace) grace, (taa-n) then I (bandhaa-n = bind) may have (dheer/dheeraj = patience) happiness and contentment – stop running around – and (veykhaa-n) see God (tiau) that way (jiau) as IT (veykhaaley) shows, i.e. see God in everything wherever I am, o (beer = brother) dear. 3.

 

ਨ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਨ ਜਾਹਿਗੇ ਖੰਭ ॥ ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਸਨਬੰਧ ॥ ਨਾਨਕ ਕਰਮੁ ਹੋਵੈ ਜਪੀਐ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥ ਸਚਿ ਸਮਾਵੈ ਏਹੁ ਸਰੀਰੁ ॥੪॥੪॥੯॥

Na ih ṯan jā▫igā na jāhige kẖanbẖ.  Pa▫uṇai pāṇī agnī kā san▫banḏẖ.  Nānak karam hovai japī▫ai kar gur pīr.  Sacẖ samāvai ehu sarīr. ||4||4||9||

 

Neither (ihu) this (tan-u) body (jaaeyga) shall go nor (khambh) the feathers/wings (jaahigey) shall go with the soul to the hereafter. The physical body (sanbanadh = relationship) comprises of (paunai) air, (paani) water (agni = fire) energy – as also clay and space –, i.e. physical elements and as such is left behind.

When (karam-u) Divine grace (hovai) is bestowed then we (kar-i = make/adopt) find and (japeeai) obey teachings of (gur = guru, peer-u = Muslim name for guru) the guru; and (eyhu) this (sareer-u) body/mind (samaavai) remains absorbed in obedience (saach-i) the Eternal – in life, and finally the soul merges with IT, says Guru Nanak. 4. 4. 9.

 

 

 

SGGS pp 1254-1257, Malaar M: 1, Shabads 1-5.

 

ਰਾਗੁ ਮਲਾਰ ਚਉਪਦੇ ਮਹਲਾ ੧ ਘਰੁ ੧

Rāg malār cẖa▫upḏe mėhlā 1 gẖar 1

 

Composition of the first Guru in Raga Malaar, (chaupadey) of four stanzas each, (ghar-u 1) to be sung to the first beat.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਖਾਣਾ ਪੀਣਾ ਹਸਣਾ ਸਉਣਾ ਵਿਸਰਿ ਗਇਆ ਹੈ ਮਰਣਾ ॥ ਖਸਮੁ ਵਿਸਾਰਿ ਖੁਆਰੀ ਕੀਨੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਨਹੀ ਰਹਣਾ ॥੧॥

Kẖāṇā pīṇā hasṇā sa▫uṇā visar ga▫i▫ā hai marṇā.  Kẖasam visār kẖu▫ārī kīnī ḏẖarig jīvaṇ nahī rahṇā. ||1||

 

The human beings engage in (khaana) eating, (peena) drinking, (hasna) laughing/objects of pleasure, and (sauna) sleeping/taking rest; but in all this (marna = dying) inevitability of death (hai) is (viasar-i gaiaa) forgotten, i.e. everything and relation is left behind on death.

S/he (visaar-i) forgets (khasam) the Master (keeni = does) suffers (khuaari = frustration) ignominy; such a (jeevan-u) life is (dhrig) disgraceful – for forgetting the Master who sustains –; remember, one does not (rahna) stay here, i.e. life does not last forever and one has to account for deeds in the hereafter. 1.

 

ਪ੍ਰਾਣੀ ਏਕੋ ਨਾਮੁ ਧਿਆਵਹੁ ॥ ਅਪਨੀ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

Parāṇī eko nām ḏẖi▫āvahu. Apnī paṯ seṯī gẖar jāvhu. ||1|| rahā▫o.

 

O (praani = creature) human being, (dhiaavhu) pay attention to Naam/commands of (eyko) the One Almighty. And (jaavhu) go (ghar-i) home – to God, where you came from, and be accepted – (seyti) with (apni) your (pat-i) honor. 1.

(Rahaau) Dwell on this and reflect.

 

ਤੁਧਨੋ ਸੇਵਹਿ ਤੁਝੁ ਕਿਆ ਦੇਵਹਿ ਮਾਂਗਹਿ ਲੇਵਹਿ ਰਹਹਿ ਨਹੀ ॥ ਤੂ ਦਾਤਾ ਜੀਆ ਸਭਨਾ ਕਾ ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਤੁਹੀ ॥੨॥

Ŧuḏẖno sevėh ṯujẖ ki▫ā ḏevėh māʼngėh levėh rahėh nahī. Ŧū ḏāṯā jī▫ā sabẖnā kā jī▫ā anḏar jī▫o ṯuhī. ||2||

 

O Almighty, when the creatures (seyvah-i = serve) make offerings you, they (deyvah-i) give (kiaa = what?) nothing of their own to (tujh-u) You – everything they have is given by You -; they (maangah-i) ask for more and (leyvah-i) receive and do not (rahah-i) stop asking for more.

(Too) You are (daataa = giver) the provider (ka) of (sabhna) all (jeeaa) creatures; (jeeo) life (andar-i) in (jeeaa) the creatures is given by (tuhi) You alone. 2.

ਗੁਰਮੁਖਿ ਧਿਆਵਹਿ ਸਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹਿ ਸੇਈ ਸੂਚੇ ਹੋਹੀ ॥ ਅਹਿਨਿਸਿ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਣੀ ਮੈਲੇ ਹਛੇ ਹੋਹੀ ॥੩॥

Gurmukẖ ḏẖi▫āvahi sė amriṯ pāvahi se▫ī sūcẖe hohī.  Ahinis nām japahu re parāṇī maile hacẖẖe hohī. ||3||

 

Those who (dhiaavah-i) pay attention (gurmukh-i) to the guru’s teachings, (s-i) they (paavah-i) obtain (amrit-u) the life giving elixir, i.e. they obtain awareness of, and practice, Naam or Divine virtues and commands; (seyee) they (hohi) become (soochey = clean/pure) free of vices – the impediment to finding God.

(Rey) o (praani = creature) human being, (japahu) remember/be conscious of Naam (ahinis-i) day and night; (mailey = dirty) those with vices (hohi) become (hachhey) clean/free of vices this way. 3.

 

ਜੇਹੀ ਰੁਤਿ ਕਾਇਆ ਸੁਖੁ ਤੇਹਾ ਤੇਹੋ ਜੇਹੀ ਦੇਹੀ ॥ ਨਾਨਕ ਰੁਤਿ ਸੁਹਾਵੀ ਸਾਈ ਬਿਨੁ ਨਾਵੈ ਰੁਤਿ ਕੇਹੀ ॥੪॥੧॥

Jehī ruṯ kā▫i▫ā sukẖ ṯehā ṯeho jehī ḏehī. Nānak ruṯ suhāvī sā▫ī bin nāvai ruṯ kehī. ||4||1||

 

(Jeyhi) as is (rut-i) the season, (kaaiaa) the body arranges/gets (sukh-u) comfort (teyha = that way) accordingly; (deyhi) the body is clad (teyho) that (jeyhi) way, i.e. influence of environment/company is seen on the lives of people; we (keyhi = what type, why?) should not have (rut-i = season) environment/company of those (bin-u = without) bereft (naavaai) of Naam, says Guru Nanak. 4. 1.

 

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Note: Many compositions in Gurbani are like folklore connected with the season. The two Baaraah Maah – twelve months of the year – of Guru Nanak in Raag Tukhaari and of Guru Arjun in Raag Maajh describe the mood in various seasons. Similarly Raag Basant is linked to spring and Raag Malaar to the rainy season. The Shabads that follow can be better understood with this context.

 

ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਕਰਉ ਬਿਨਉ ਗੁਰ ਅਪਨੇ ਪ੍ਰੀਤਮ ਹਰਿ ਵਰੁ ਆਣਿ ਮਿਲਾਵੈ ॥ ਸੁਣਿ ਘਨ ਘੋਰ ਸੀਤਲੁ ਮਨੁ ਮੋਰਾ ਲਾਲ ਰਤੀ ਗੁਣ ਗਾਵੈ ॥੧॥

Malār mėhlā 1.  Kara▫o bin▫o gur apne parīṯam har var āṇ milāvai.  Suṇ gẖan gẖor sīṯal man morā lāl raṯī guṇ gāvai. ||1||

 

Composition of the first Guru in Raga Malaar. I, the soul-wife, (karau) make (binau) supplication to (apney = own) my (preetam) beloved (gur) guru to (aan-i) bring my (har-i) Almighty (var-u) spouse (milaavai = cause to meet) to meet, i.e. to impart enlightenment with which I can see the Almighty within.

(Mora) my (man-u) mind is (seetal-u) cooled (sun-i) hearing (ghor) thunder of (ghan) the clouds hoping rain to fall, i.e. my mind gets peace by listening to the guru’s guidance, and my tongue (rati) imbued with love, (gaavai = sings) praises (gun) virtues of (laal) the Beloved, – and I am motivated to emulate them. 1.

 

ਬਰਸੁ ਘਨਾ ਮੇਰਾ ਮਨੁ ਭੀਨਾ ॥ ਅੰਮ੍ਰਿਤ ਬੂੰਦ ਸੁਹਾਨੀ ਹੀਅਰੈ ਗੁਰਿ ਮੋਹੀ ਮਨੁ ਹਰਿ ਰਸਿ ਲੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Baras gẖanā merā man bẖīnā.  Amriṯ būnḏ suhānī hī▫arai gur mohī man har ras līnā. ||1|| rahā▫o.

 

(Baras-u) drop rain, o (ghanaa) clouds, (meyra) my (man-u) mind, i.e. o guru, please guide me to God; (meyra) mind (bheena = drenched) yearns for the Almighty husband, says the soul-wife.

(Amrit) the life-giving (boond = drop of rain) teachings of the guru (suhaani) are pleasant to my (heearai) mind; I am (mohi) charmed/motivated (gur-i) by the guru and my (man-u) mind remains (leena) absorbed (ras-i = taste) love of (har-i) the Almighty. 1.

(Rahaau) Dwell on this and reflect.

 

ਸਹਜਿ ਸੁਖੀ ਵਰ ਕਾਮਣਿ ਪਿਆਰੀ ਜਿਸੁ ਗੁਰ ਬਚਨੀ ਮਨੁ ਮਾਨਿਆ ॥ ਹਰਿ ਵਰਿ ਨਾਰਿ ਭਈ ਸੋਹਾਗਣਿ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਸੁਖਾਨਿਆ ॥੨॥

Sahj sukẖī var kāmaṇ pi▫ārī jis gur bacẖnī man māni▫ā.  Har var nār bẖa▫ī sohagaṇ man ṯan parem sukẖāni▫ā. ||2||

 

(Kaaman-i) the soul-wife whose (man-u) mind (maaniaa) agrees with/follows (bachni = words) teachings of (gur) the guru, – being free of vices – is (piaari) dear to (var) the Almighty-husband and (sahaj-i = naturally) ever (sukhi) comfortable/happy.

(Naar-i) the woman who has (har-i) the Almighty as (var-i) the husband, is (sohaagan-i) fortunate – because the Almighty neither dies nor abandons – God’s (preym-u) love (sukhaaniaa) brings comfort to her (man-i) mind and (tan-i) body, i.e. s/he is totally at peace. 2.

 

ਅਵਗਣ ਤਿਆਗਿ ਭਈ ਬੈਰਾਗਨਿ ਅਸਥਿਰੁ ਵਰੁ ਸੋਹਾਗੁ ਹਰੀ ॥ ਸੋਗੁ ਵਿਜੋਗੁ ਤਿਸੁ ਕਦੇ ਨ ਵਿਆਪੈ ਹਰਿ ਪ੍ਰਭਿ ਅਪਣੀ ਕਿਰਪਾ ਕਰੀ ॥੩॥

Avgaṇ ṯi▫āg bẖa▫ī bairāgan asthir var sohāg harī.  Sog vijog ṯis kaḏe na vi▫āpai har parabẖ apṇī kirpā karī. ||3||

 

The soul wife (tiaag-i) gives up (avgan) vices and (bhaee = becomes, bairaagan-i = yarning) yearns for/loves (asthir-u = stable) the Eternal (hari) Almighty (sohaag-u) husband.

(Sog-u) sorrow of husband’s death and (vijog-u) separation (kadey na) never (viaapai) afflict/happen to (tas-u = that) her; because (har-i) the Almighty (prabh-i) Master (kari) bestows (apni = own) IT’s (kirpa) mercy. 3.

 

ਆਵਣ ਜਾਣੁ ਨਹੀ ਮਨੁ ਨਿਹਚਲੁ ਪੂਰੇ ਗੁਰ ਕੀ ਓਟ ਗਹੀ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਧਨੁ ਸੋਹਾਗਣਿ ਸਚੁ ਸਹੀ ॥੪॥੨॥

Āvaṇ jāṇ nahī man nihcẖal pūre gur kī ot gahī. Nānak rām nām jap gurmukẖ ḏẖan sohagaṇ sacẖ sahī. ||4||2||

 

Her (man-u) mind is (nihchal-u) steady/restful and there is no (aavan) coming and (jaan-u) going, i.e. never loses focus on God and thus is not subject to births and deaths; she has (gahi = holds) takes (ott) protection/guidance (ki) of (poorey) the perfect (gur) guru.

She (jap-i) remembers and practices (naam-u) virtues and commands of (raam) the Almighty (gurmukh-i) with the guru’s guidance; that (sohaagan-i) fortunate wife is (dhan-u) blessed and (sahi = right) truly one with (sach-u) the Eternal, says Guru Nanak. 4. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਸਾਚੀ ਸੁਰਤਿ ਨਾਮਿ ਨਹੀ ਤ੍ਰਿਪਤੇ ਹਉਮੈ ਕਰਤ ਗਵਾਇਆ ॥

Malār mėhlā 1.  Sācẖī suraṯ nām nahī ṯaripṯai ha▫umai karaṯ gavā▫i▫ā.

 

Composition of the first Guru in Raga Malaar. Those who do not engage their (surat-i = consciousness) mind (saachi = true) on God, they do not (triptey = satiated) feel happy living (naam-i) by Naam, i.e. are not motivated to live by Divine virtues and commands; they (karat = do) act (haumai = ego) by self-will – commit transgressions – and (gavaaiaa = lose) waste human birth – the opportunity to find God.

 

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ਪਰ ਧਨ ਪਰ ਨਾਰੀ ਰਤੁ ਨਿੰਦਾ ਬਿਖੁ ਖਾਈ ਦੁਖੁ ਪਾਇਆ ॥ ਸਬਦੁ ਚੀਨਿ ਭੈ ਕਪਟ ਨ ਛੂਟੇ ਮਨਿ ਮੁਖਿ ਮਾਇਆ ਮਾਇਆ ॥ ਅਜਗਰਿ ਭਾਰਿ ਲਦੇ ਅਤਿ ਭਾਰੀ ਮਰਿ ਜਨਮੇ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥

Par ḏẖan par nārī raṯ ninḏā bikẖ kẖā▫ī ḏukẖ pā▫i▫ā.  Sabaḏ cẖīn bẖai kapat na cẖẖūte man mukẖ mā▫i▫ā mā▫i▫ā. Ajgar bẖār laḏe aṯ bẖārī mar janme janam gavā▫i▫ā. ||1||

 

They (rat-u = intoxication) cast evil eye on (par) others’ (dhan) wealth and (naari) women, and engage in (ninda) slander of others; they (khaaee = eat, bikkh-u = poison) commit vices and (paaiaa = obtain) come to (dukh-u) grief.

They (man-i = in mind) think and (mukh-i = by mouth) talk of (maaiaa maaiaa) making more and more money; and do not (cheen-i) understand/pay attention to (sabad-u = word) Divine commands, by which they can be (chhoottey) freed from (kapatt = deceit) dishonesty and resultant (bhai) fear.

They (ladey = loaded) carry (at-i) very (bhaar-i) heavy load (ajgar-i) of the python/vices – and cannot get across the world-ocean of vices to God – they (gavaaiaa = lose) waste (janam-u) human birth – the opportunity to find God – and keep (mar-i) dying and (janmey) reborn. 1.

 

ਮਨਿ ਭਾਵੈ ਸਬਦੁ ਸੁਹਾਇਆ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਜੋਨਿ ਭੇਖ ਬਹੁ ਕੀਨ੍ਹ੍ਹੇ ਗੁਰਿ ਰਾਖੇ ਸਚੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Man bẖāvai sabaḏ suhā▫i▫ā.  Bẖaram bẖaram jon bẖekẖ baho kīnĥe gur rākẖe sacẖ pā▫i▫ā. ||1|| rahā▫o.

 

(Sabad-u = Word) Divine commands (suhaaiaa = pleasant) are pleasing to my (man-i) mind. I (bhram-i bhram-i) wandered/gone through many (jon-i) life forms and (keenhey = done) tried (bahu) numerous (bheykh = garbs) ways of finding God in human birth; but finally (gur-i) the guru (raakhey) saved me – from vices (paaiaa) by receiving (sach-u = truth) awareness of Naam or Divine virtues and commands. 1.

(Rahaau) Dwell on this and reflect.

 

ਤੀਰਥਿ ਤੇਜੁ ਨਿਵਾਰਿ ਨ ਨ੍ਹ੍ਹਾਤੇ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਭਾਇਆ ॥ ਰਤਨ ਪਦਾਰਥੁ ਪਰਹਰਿ ਤਿਆਗਿਆ ਜਤ ਕੋ ਤਤ ਹੀ ਆਇਆ ॥

Ŧirath ṯej nivār na nĥāṯe har kā nām na bẖā▫i▫ā.  Raṯan paḏārath parhar ṯi▫āgi▫ā jaṯ ko ṯaṯ hī ā▫i▫ā.

 

People (nhaatey) bathe (teerath-i) at pilgrim centers – to purify themselves – but do not (nivaar-i) give up (teyj-u = fire) vices; (naam-u) Naam or commands of (har-i) the Almighty – which can rid one of vices – do not (bhaaiaa = liked) come to their minds.

They (tiaagiaa) forsake and (parhar-i) put away (ratan = jewel) the valuable Naam or Divine virtues and commands, and (aaiaa) come back (tat hi) there itself (jat) from where they go, i.e. are reborn.

ਬਿਸਟਾ ਕੀਟ ਭਏ ਉਤ ਹੀ ਤੇ ਉਤ ਹੀ ਮਾਹਿ ਸਮਾਇਆ ॥ ਅਧਿਕ ਸੁਆਦ ਰੋਗ ਅਧਿਕਾਈ ਬਿਨੁ ਗੁਰ ਸਹਜੁ ਨ ਪਾਇਆ ॥੨॥

Bistā kīt bẖa▫e uṯ hī ṯe uṯ hī māhi samā▫i▫ā.  Aḏẖik su▫āḏ rog aḏẖikā▫ī bin gur sahj na pā▫i▫ā. ||2||

 

(Keett) worms of (bisttaa) the excrement (bhaey) remain (ut) there and (smaaiaa) die (ut hi) there itself, i.e. one caught in vices does not make efforts to be free of them.

(Adhik) the more one indulges in (suaad = taste) pleasures, (adhikaai) the more s/he is afflicted with (rog) diseases; (sahaj-u) steadiness of the mind – not to fall victim to temptations – is not (paaiaa) obtained (bin-u) without guidance of (gur) the guru. 2.

 

ਸੇਵਾ ਸੁਰਤਿ ਰਹਸਿ ਗੁਣ ਗਾਵਾ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥ ਖੋਜੀ ਉਪਜੈ ਬਾਦੀ ਬਿਨਸੈ ਹਉ ਬਲਿ ਬਲਿ ਗੁਰ ਕਰਤਾਰਾ ॥

Sevā suraṯ rahas guṇ gāvā gurmukẖ gi▫ān bīcẖārā. Kẖojī upjai bāḏī binsai ha▫o bal bal gur karṯārā.

 

One who (bichaaraa) reflects and acts on (giaan-u = knowledge) awareness imparted by (gurmukh-i) teachings of the guru, his/her (surat-i) mind (rahas-i) enjoys (gaava = singing) praising and emulating (gun) Divine virtues.

(Khoji) one who searches/reflects on the guru’s teachings (upjai) comes out – of the influence of vices – but (baadi) one who argues with the guru (binsai = destroyed) remains in vices; I (bal-i bal-i = am sacrifice) adore and obey (gur) the guru to live in obedience of (kartaara) the Creator. 2.

 

ਹਮ ਨੀਚ ਹੁਤੇ ਹੀਣਮਤਿ ਝੂਠੇ ਤੂ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥ ਆਤਮ ਚੀਨਿ ਤਹਾ ਤੂ ਤਾਰਣ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ॥੩॥

Ham nīcẖ hoṯe hīṇmaṯ jẖūṯẖe ṯū sabaḏ savāraṇhārā.  Āṯam cẖīn ṯahā ṯū ṯāraṇ sacẖ ṯāre ṯāraṇhārā. ||3||

 

(Ham) we creatures (hutey) are (neech = lowly) simple/ignorant (heenmat-i) with little understanding and (jhootthey = false) prtenders; (too) You (savaaranhaara) transform by imparting awareness of Your (sabad-i = word) commands.

Where (aatam) the inner-self (cheen-i) is known/understood, (too) You (taaraan = boatman) the savior, are found present (tahaa) there – in that mind; practice of (sach-u = truth) Your commands is (taaraanhaara) the savior; it (taarey = ferries) takes one across the world-ocean of vices. 3.

 

ਬੈਸਿ ਸੁਥਾਨਿ ਕਹਾਂ ਗੁਣ ਤੇਰੇ ਕਿਆ ਕਿਆ ਕਥਉ ਅਪਾਰਾ ॥ ਅਲਖੁ ਨ ਲਖੀਐ ਅਗਮੁ ਅਜੋਨੀ ਤੂੰ ਨਾਥਾਂ ਨਾਥਣਹਾਰਾ ॥

Bais suthān kahāʼn guṇ ṯere ki▫ā ki▫ā katha▫o apārā.  Alakẖ na lakẖī▫ai agam ajonī ṯūʼn nāthāʼn nāthaṇhārā.

 

I want to (bais-i) sit (suthaan-i) at a good place to (kahaa-n = say) recount and reflect on (teyrey) Your (gun) virtues, but (kiaa kiaa) what all to (kathau) say and praise, as they are (apaara) infinite.

You are (alakh-u) unknowable and cannot (lakheeai) be described; You are (agam-u) beyond reach/comprehension, (ajoni) without a life form; (too) You (naathanhaara = put leash through the nose) control over those who are called (naathaa-n) masters in this world.

 

ਕਿਸੁ ਪਹਿ ਦੇਖਿ ਕਹਉ ਤੂ ਕੈਸਾ ਸਭਿ ਜਾਚਕ ਤੂ ਦਾਤਾਰਾ ॥ ਭਗਤਿਹੀਣੁ ਨਾਨਕੁ ਦਰਿ ਦੇਖਹੁ ਇਕੁ ਨਾਮੁ ਮਿਲੈ ਉਰਿ ਧਾਰਾ ॥੪॥੩॥

Kis pėh ḏekẖ kaha▫o ṯū kaisā sabẖ jācẖak ṯū ḏāṯārā. Bẖagṯihīṇ Nānak ḏar ḏekẖhu ik nām milai ur ḏẖārā. ||4||3||

 

There is (pah-i = at, kis-u = whom?) at whom I can (deykh-i) look and (kahau) say (too) You are (kaisa = which type) like that; (sabh-i) all are (jaachak) beggars and (too) You are (daataara) the giver.

I was (bhagat-iheen) bereft of devotion, but have come to Your (dar-i) gate, to beg; please (deykhahu = see) cast Your sight of grace so that I (milai) receive awareness of (ik-u) one Naam/Your commands, for me to (dhaara) keep (ur-i) in mind and practice, says Guru Nanak. 4. 3.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਜਿਨਿ ਧਨ ਪਿਰ ਕਾ ਸਾਦੁ ਨ ਜਾਨਿਆ ਸਾ ਬਿਲਖ ਬਦਨ ਕੁਮਲਾਨੀ ॥ ਭਈ ਨਿਰਾਸੀ ਕਰਮ ਕੀ ਫਾਸੀ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੁਲਾਨੀ ॥੧॥

Malār mėhlā 1.  Jin ḏẖan pir kā sāḏ na jāni▫ā sā bilakẖ baḏan kumlānī.  Bẖa▫ī nirāsī karam kī fāsī bin gur bẖaram bẖulānī. ||1||

 

Composition of the first Guru in Raag Malaar. The soul-wife (jin-i) who has not (jaaniaa) known (saad-u) the taste (ka) of company of (pir) the Almighty-husband, i.e. not experienced the satisfaction of living by Naam/virtues and commands of the Almighty, (sa = that) s/he is (bilkakh) restless and (kumlaani) with a withered (badan) body, i.e. does not have the strength to resist temptations.

S/he is (phaasi = trapped) is under influence of (karam) past deeds; (bhulaani) led astray (bharam-i) in delusion caused by lack of awareness of Naam; she (bhaeee) is (niraasi) disappointed when denied union with the Creator. 1.

 

ਬਰਸੁ ਘਨਾ ਮੇਰਾ ਪਿਰੁ ਘਰਿ ਆਇਆ ॥ ਬਲਿ ਜਾਵਾਂ ਗੁਰ ਅਪਨੇ ਪ੍ਰੀਤਮ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਆਣਿ ਮਿਲਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Baras gẖanā merā pir gẖar ā▫i▫ā.  Bal jāvāʼn gur apne parīṯam jin har parabẖ āṇ milā▫i▫ā. ||1|| rahā▫o.

 

(Baras-u) drop rain, (ghanaa) o clouds, i.e. bring happiness to everyone like I am since (meyra) my (pir-u) Almighty-husband (aaiaa) came home, i.e. I experience God’s presence within me.

I (jaavaa-u bal-i bal-i = am sacrifice) adore (apney = own) my (preetam) dear (gur) guru, who (aan-i = brought, miliaaiaa = to meet) enabled to experience presence of (har-i) the Almighty (prabh-u) Master within me. 1.

(Rahaau) Dwell on this and reflect.

 

ਨਉਤਨ ਪ੍ਰੀਤਿ ਸਦਾ ਠਾਕੁਰ ਸਿਉ ਅਨਦਿਨੁ ਭਗਤਿ ਸੁਹਾਵੀ ॥ ਮੁਕਤਿ ਭਏ ਗੁਰਿ ਦਰਸੁ ਦਿਖਾਇਆ ਜੁਗਿ ਜੁਗਿ ਭਗਤਿ ਸੁਭਾਵੀ ॥੨॥

Na▫uṯan parīṯ saḏā ṯẖākur si▫o an▫ḏin bẖagaṯ suhāvī.  Mukaṯ bẖa▫e gur ḏaras ḏikẖā▫i▫ā jug jug bẖagaṯ subẖāvī. ||2||

 

I have (nautan = new) ever fresh (preet-i) love (sio) with (tthaakur) the Master is (sadaa) ever (nauta) fresh; and (andin-u = everyday) continued (bhagat-i) devotion – ever having God in mind – (suhaavi) is pleasing.

Those whom (gur-i) the guru (dikhaaiaa) shows (daras-u) vision, i.e. imparts awareness of Naam, they (bhaey) become (mukat-i) free of vices in life; (bhagat-i) devotion/remembrance of God is (subhaavi) pleasing (jug-i jug-i = in age after age) for all time. 2.

 

ਹਮ ਥਾਰੇ ਤ੍ਰਿਭਵਣ ਜਗੁ ਤੁਮਰਾ ਤੂ ਮੇਰਾ ਹਉ ਤੇਰਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਿਰੰਜਨੁ ਪਾਇਆ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੩॥

Ham thāre ṯaribẖavaṇ jag ṯumrā ṯū merā ha▫o ṯerā. Saṯgur mili▫ai niranjan pā▫i▫ā bahur na bẖavjal ferā. ||3||

 

(Ham) we are (thaarey/tumhaarey = your) created by You; (tribhavan = three regions – sky, land and space) the whole world is (tumra = your) created by You; (too) You are (meyra) my Master and (hau) I am (teyra) Your servant – at Your service.

 (Niranjan-u = unstained) the pristine Almighty (paaiaa) is found (miliai) by meeting (satigur-i) the true guru and following his guidance – to live Naam; then there is (pheyra) coming back (bhavjal-i = world-ocean) to the world, i.e. being born, (bahur-i) again. 3.

 

ਅਪੁਨੇ ਪਿਰ ਹਰਿ ਦੇਖਿ ਵਿਗਾਸੀ ਤਉ ਧਨ ਸਾਚੁ ਸੀਗਾਰੋ ॥ ਅਕੁਲ ਨਿਰੰਜਨ ਸਿਉ ਸਚਿ ਸਾਚੀ ਗੁਰਮਤਿ ਨਾਮੁ ਅਧਾਰੋ ॥੪॥

Apune pir har ḏekẖ vigāsī ṯa▫o ḏẖan sācẖ sīgāro.  Akul niranjan si▫o sacẖ sācẖī gurmaṯ nām aḏẖāro. ||4||

 

When the soul-wife (vigaasi) blossoms/feels happy (deykh-i) to see (apuney = own) her (pir-u) husband, (har-i) the Almighty, i.e. is happy to live by Naam or virtues and commands of the Almighty-husband, (tau) then (dhan = woman) the soul-woman gets (saach-u) true (seegaaro) adornment – which makes her lovable to the Master.

S/he takes Naam or Divine virtues and commands as (adhaaro) the mainstay (gurmat-i) with guidance of the guru and is (saachi) truly devoted (sio) to (akul = without lineage) the self-existent (sach-i) Eternal Master. 4.

 

ਮੁਕਤਿ ਭਈ ਬੰਧਨ ਗੁਰਿ ਖੋਲ੍ਹ੍ਹੇ ਸਬਦਿ ਸੁਰਤਿ ਪਤਿ ਪਾਈ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਰਿਦ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਈ ॥੫॥੪॥

Mukaṯ bẖa▫ī banḏẖan gur kẖolĥe sabaḏ suraṯ paṯ pā▫ī.  Nānak rām nām riḏ anṯar gurmukẖ mel milā▫ī. ||5||4||

 

(Gur-i) the guru (kholhey = opened) released her from (bandhan = bonds) bondage to, and she (bhaee) became (mukat-i) freed from, vices; (surat-i) with awareness (sabad-i) of Divine commands – she refrains from vices and (paaee) obtains (pat-i) honor in the world and in Divine court.

S/he (milaaee = caused to meet) was led to (meyl-i) unite with the Almighty (gurmukh-i) with the guru’s guidance; s/he keeps Naam of (raam) the Almighty (antar-i) in (rid) mind, says Guru Nanak. 5. 4.

 

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ਮਹਲਾ ੧ ਮਲਾਰ ॥ ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥ ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

Mėhlā 1 malār.  Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.  Ḏusat bẖā▫o ṯaj ninḏ parā▫ī kām kroḏẖ cẖandār. ||1||

 

Composition of the first Guru in Raga Malaar. Casting evil eye on (par) others’ (daara) women, others’ (dhan-u) wealth (par) other (lobhaa = greed) attractions/ideas – than obedience to God -, (haumai) ego, (bikhai) evil thoughts and (bikaar) evil deeds.

(Dustt) evil (bhaau) nature, (nind) slander/ill-will (praaee) for others, (kaam) lust, and (krodh-u) anger; (taj-i) give up these (chandaar/chanddaal) outcasts – such unbecoming conduct.

 

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥ ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥

Mahal mėh baiṯẖe agam apār.  Bẖīṯar amriṯ so▫ī jan pāvai jis gur kā sabaḏ raṯan ācẖār. ||1|| rahā▫o.

 

The Almighty (baitthey) sits (mah-i) in (mahal = palace) the mind, but is not recognized, being (agam) beyond reach/comprehension and (apaar) infinite.

(Soi) only that (jan-u = servant) seeker (paavai) finds (amrit-u) the life-giving presence of God (bheetar-i) within, (jis-u) whose (aachaar) conduct is according to (ratan-u = jewel) the valuable (sabad-u = word) teachings (ka) of (gur) the guru – to dispel vices from within. 1.

(Rahaau) Dwell on this and reflect.

 

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ਦੁਖ ਸੁਖ ਦੋਊ ਸਮ ਕਰਿ ਜਾਨੈ ਬੁਰਾ ਭਲਾ ਸੰਸਾਰ ॥ ਸੁਧਿ ਬੁਧਿ ਸੁਰਤਿ ਨਾਮਿ ਹਰਿ ਪਾਈਐ ਸਤਸੰਗਤਿ ਗੁਰ ਪਿਆਰ ॥੨॥

Ḏukẖ sukẖ ḏo▫ū sam kar jānai burā bẖalā sansār. Suḏẖ buḏẖ suraṯ nām har pā▫ī▫ai saṯsangaṯ gur pi▫ār. ||2||

 

One who experiences God within (kar-i jaanai) considers (do-oo) both (dukh) discomfort and (sukh) comfort (sam) the same; as also (bura) evil and (bhalaa) good in (sansaar) the world. 

(Sudh-i) awareness, (budh-i) understanding and (surat-i) remaining conscious (naam-i) of Naam of (har-i) the Almighty (paaeeai) is obtained (satsangat-i) in holy congregation of (gur) the guru with (piaar) love. 2.

 

ਅਹਿਨਿਸਿ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਪਰਾਪਤਿ ਗੁਰੁ ਦਾਤਾ ਦੇਵਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸਿਖ ਸੋਈ ਜਨੁ ਪਾਏ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਕਰਤਾਰੁ ॥੩॥

Ahinis lāhā har nām parāpaṯ gur ḏāṯā ḏevaṇhār.  Gurmukẖ sikẖ so▫ī jan pā▫e jis no naḏar kare karṯār. ||3||

 

(Laahaa = profit) benefit living by Naam of (har-i) the Almighty (praapat-i) is received when (daataa = giver) the benevolent (gur-u) guru (deyvanhaar-u) imparts its awareness.

(Soee) that (jan-u) person (paaey) receives (sikh) guidance (gurmukh-i) of the guru’s teachings (no) to (jis) whom (kartaar) the Creator (karey) bestows grace – to lead to the guru. 3.

 

ਕਾਇਆ ਮਹਲੁ ਮੰਦਰੁ ਘਰੁ ਹਰਿ ਕਾ ਤਿਸੁ ਮਹਿ ਰਾਖੀ ਜੋਤਿ ਅਪਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਹਲਿ ਬੁਲਾਈਐ ਹਰਿ ਮੇਲੇ ਮੇਲਣਹਾਰ ॥੪॥੫॥

Kā▫i▫ā mahal manḏar gẖar har kā ṯis mėh rākẖī joṯ apār.  Nānak gurmukẖ mahal bulā▫ī▫ai har mele melaṇhār. ||4||5||

 

(Kaaiaa) the creature’s body is (mahal-u) the palace, (mandar-u) temple and (ghar-u = home) abode of (har-i) the Almighty; the Creator (raakhi) has kept (apaar) the Infinite/Supreme (jot-i) Spirit (mah-i) in (tis-u = that) it.

The seeker (gurmukh-i) who follows the guru’s teachings (bulaaeeai) is called (mahal-i) to the place, i.e. is motivated to look within; (har-i) the Almighty (meylanhaar) Uniter (meyley) unites with IT-self – those whom IT approves, says Guru Nanak. 4. 5.