SGGS pp 989-991, Maaroo M: 1, Shabads 1-6.

 

ਰਾਗੁ ਮਾਰੂ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ

Rāg mārū mėhlā 1 gẖar 1 cẖa▫upḏe

 

Compositions (mahla 1) of the first Guru in Raag Maaroo, (chaupadey) with 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.

 

ਸਲੋਕੁ ॥ ਸਾਜਨ ਤੇਰੇ ਚਰਨ ਕੀ ਹੋਇ ਰਹਾ ਸਦ ਧੂਰਿ ॥ ਨਾਨਕ ਸਰਣਿ ਤੁਹਾਰੀਆ ਪੇਖਉ ਸਦਾ ਹਜੂਰਿ ॥੧॥

Salok.  Sājan ṯere cẖaran kī ho▫e rahā saḏ ḏẖūr.  Nānak saraṇ ṯuhārī▫ā pekẖa▫o saḏā hajūr. ||1||

 

(Slok-u) prologue. O my (saajan) Almighty friend, I wish to (sad) ever (hoey rahaa) remain (dhoor-i) dust (ki) of (teyrey) Your (charan) feet, i.e. place myself in Your care and obedience.

I place myself in (tuhaareeaa) Your (saran-i = sanctuary) care as I wish to (sadaa) ever (peykhau) see you (hajoor-i) present with me. 1.

 

ਸਬਦ ॥ ਪਿਛਹੁ ਰਾਤੀ ਸਦੜਾ ਨਾਮੁ ਖਸਮ ਕਾ ਲੇਹਿ ॥ ਖੇਮੇ ਛਤ੍ਰ ਸਰਾਇਚੇ ਦਿਸਨਿ ਰਥ ਪੀੜੇ ॥ ਜਿਨੀ ਤੇਰਾ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ ਕਉ ਸਦਿ ਮਿਲੇ ॥੧॥

Sabaḏ.  Picẖẖahu rāṯī saḏ▫ṛā nām kẖasam kā lehi.  Kẖeme cẖẖaṯar sarā▫icẖe ḏisan rath pīṛe.  Jinī ṯerā nām ḏẖi▫ā▫i▫ā ṯin ka▫o saḏ mile. ||1||

 

(Shabad) stanza. Those who respond to (sadrraa) the call to (leyh-i) utter – and contemplate – Naam or virtues and commands (ka) of the Almighty (pichh-au) towards the end (raati) of night – called Amrit Vela in Gurbani, and means the ambrosial hours of the early morning.

People take pride in/look forward to acquiring status symbols like (kheymey) tents, (chhatr) canopies, (saraaeychey) screens and (rath) carriages with horses (peerey) harnessed.

But o Almighty, (jinni) those who (dhiaaiaa = pay attention) are guided by (teyra) Your Naam, they (sad-i) ever (miley = obtain) have these things, i.e. are glorified here and in the hereafter.

Message: The exalted state of being absorbed in Naam in life leads to glory of acceptance in the Divine court.

 

ਬਾਬਾ ਮੈ ਕਰਮਹੀਣ ਕੂੜਿਆਰ ॥ ਨਾਮੁ ਨ ਪਾਇਆ ਤੇਰਾ ਅੰਧਾ ਭਰਮਿ ਭੂਲਾ ਮਨੁ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Bābā mai karamhīṇ kūṛi▫ār.  Nām na pā▫i▫ā ṯerā anḏẖā bẖaram bẖūlā man merā. ||1|| rahā▫o.

 

O my (baaba = elder) dear, (mai) I am (karam = deed, heen = bereft) guilty of not carrying out Your directions to live by Naam, and (korriaar = false) not deserve to be called Your servant/devotee.

I have not (paaiaa) obtained awareness of (teyra) Your Naam and so am (andhaa = blind) ignorant of it; (meyra) my (man-u) mind (bhoolaa) has gone astray (bharam-i) in delusion – thinking You are not with me, i.e. I commit transgressions by forgetting Your commands to the soul. 1.

(Rahaau) pause and reflect on this.

 

ਸਾਦ ਕੀਤੇ ਦੁਖ ਪਰਫੁੜੇ ਪੂਰਬਿ ਲਿਖੇ ਮਾਇ ॥ ਸੁਖ ਥੋੜੇ ਦੁਖ ਅਗਲੇ ਦੂਖੇ ਦੂਖਿ ਵਿਹਾਇ ॥੨॥

Sāḏ kīṯe ḏukẖ parfuṛe pūrab likẖe mā▫e.  Sukẖ thoṛe ḏukẖ agle ḏūkẖe ḏūkẖ vihā▫e. ||2||

 

I (keetey) have done things according to my (saad = taste) liking in past and (dukh) distress (parphurrey = show) afflicts me (likhey = writing) account based on (poorab-i) past deeds.

(Sukh) comforts/pleasures of transgressions are (thorrey) few but the resultant (dukh) pains (agley = great) more; life (vihaaey) is passing (dookh-i) in distress (dookhey) because of my faults. 2.

 

ਵਿਛੁੜਿਆ ਕਾ ਕਿਆ ਵੀਛੁੜੈ ਮਿਲਿਆ ਕਾ ਕਿਆ ਮੇਲੁ ॥ ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕਰਿ ਦੇਖਿਆ ਖੇਲੁ ॥੩॥

vicẖẖuṛi▫ā kā ki▫ā vīcẖẖuṛai mili▫ā kā ki▫ā mel.  Sāhib so salāhī▫ai jin kar ḏekẖi▫ā kẖel. ||3||

 

(Kiaa = what?) no other (vichhorraa) separation, i.e. separation of material or emotional nature can cause more pain than by the soul (vichhurriaa) being separated from God; and (kiaa = what?) no other (meylu) union gives more pleasure than (miliaa = meeting) finding the Almighty within.

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (kar-i) created and (deykhiaa) watches IT’s (kheyl-u) the play. 3.

 

ਸੰਜੋਗੀ ਮੇਲਾਵੜਾ ਇਨਿ ਤਨਿ ਕੀਤੇ ਭੋਗ ॥ ਵਿਜੋਗੀ ਮਿਲਿ ਵਿਛੁੜੇ ਨਾਨਕ ਭੀ ਸੰਜੋਗ ॥੪॥੧॥

Sanjogī melāvaṛā in ṯan kīṯe bẖog.  vijogī mil vicẖẖuṛe Nānak bẖī sanjog. ||4||1||

 

(Sanjogi) facilitated by past deeds, (meylaavrra) union with the Almighty is an opportunity provided by human birth, but (in-i) in this (tan-i = body) human form one (keetey) does/indulges in (bhog) pleasures – and forgets the Creator’s commands.

Those (vijogi = separated) who forget the Almighty, (mil-i = meet, vichhurrey = separated) cannot attain union with IT; but if they start obeying Divine commands, they can (bhi) still attain (sanjog) union with the Master, says Guru Nanak. 4. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਿਲਿ ਮਾਤ ਪਿਤਾ ਪਿੰਡੁ ਕਮਾਇਆ ॥ ਤਿਨਿ ਕਰਤੈ ਲੇਖੁ ਲਿਖਾਇਆ ॥ ਲਿਖੁ ਦਾਤਿ ਜੋਤਿ ਵਡਿਆਈ ॥ ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥੧॥

Mārū mėhlā 1.  Mil māṯ piṯā pind kamā▫i▫ā.  Ŧin karṯai lekẖ likẖā▫i▫ā.  Likẖ ḏāṯ joṯ vadi▫ā▫ī.  Mil mā▫i▫ā suraṯ gavā▫ī. ||1||

 

Composition of the first Guru in Raga Maaroo. One (kamaaiaa = earns) gets (pindd-u) the body (mil-i) by union of (maat-i) the mother and (pitaa) father. And (tin-i = that) the (kartai) Creator (likhaaiaa) writes, i.e. gives, (leykh-u = writing) directions on its role in life to the soul.

You should (likh-u) write on your mind, i.e. ever remember, (daat-i) the gift of human birth, and that the Almighty is (jot-i = light) the source of your life; so (vaddiaaee) praise – and obey IT. But (mil-i) being engrossed in (maaiaa) the world-play, the human beings (gavaaee) lose that (surat-i) consciousness – forget directions of the Creator. 1.

 

ਮੂਰਖ ਮਨ ਕਾਹੇ ਕਰਸਹਿ ਮਾਣਾ ॥ ਉਠਿ ਚਲਣਾ ਖਸਮੈ ਭਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Mūrakẖ man kāhe karsėh māṇā.  Uṯẖ cẖalṇā kẖasmai bẖāṇā. ||1|| rahā▫o.

 

O my (moorakh) foolish (man) mind, (kaahey) why (karsah-i) do you show (maanaa) pride in what the Master has given you, but forget IT? Remember, you (utth-i chalna) have to depart at (khasmai) the Master’s (bhaana) will – and be accountable for your deeds. 1.

(Rahaau) pause and reflect on this.

 

ਤਜਿ ਸਾਦ ਸਹਜ ਸੁਖੁ ਹੋਈ ॥ ਘਰ ਛਡਣੇ ਰਹੈ ਨ ਕੋਈ ॥ ਕਿਛੁ ਖਾਜੈ ਕਿਛੁ ਧਰਿ ਜਾਈਐ ॥ ਜੇ ਬਾਹੁੜਿ ਦੁਨੀਆ ਆਈਐ ॥੨॥

Ŧaj sāḏ sahj sukẖ ho▫ī.  Gẖar cẖẖadṇe rahai na ko▫ī.  Kicẖẖ kẖājai kicẖẖ ḏẖar jā▫ī▫ai.  Je bāhuṛ ḏunī▫ā ā▫ī▫ai. ||2||

 

(Sukh-u) comforts/pleasures and (sahj) poise (hoee) are attained (taj-i) by giving up own (saad = taste) liking/will. All persons (chhaddnai) have to leave (ghar = house) the world, (na koee = not any) no one (rahai) remain here forever.

We should think of (khaajai = eat) enjoying (kichh-u) some and (dhar-i  jaaeeai) leave (kichh-u) some for future use (jey) if we are (aaeeai) to come back (duneeaa) in the world (baahurr-i) again as humans i.e. the world is not our home from where one goes temporarily and comes back, it is a temporary abode like a staging camp. 2.

 

ਸਜੁ ਕਾਇਆ ਪਟੁ ਹਢਾਏ ॥ ਫੁਰਮਾਇਸਿ ਬਹੁਤੁ ਚਲਾਏ ॥ ਕਰਿ ਸੇਜ ਸੁਖਾਲੀ ਸੋਵੈ ॥ ਹਥੀ ਪਉਦੀ ਕਾਹੇ ਰੋਵੈ ॥੩॥

Saj kā▫i▫ā pat hadẖā▫e.  Furmā▫is bahuṯ cẖalā▫e.  Kar sej sukẖālī sovai.  Hathī pa▫uḏī kāhe rovai. ||3||

 

One (saj-u) adorns (kaaiaa) the body, (haddhaaey) wears (patt-u = silk) good clothes; and (chalaaey) exercises (phurmaais-i = orders) authority (bahut) a lot.

One (kar-i) arranges (sukhaali) comfortable (seyj) bed and (sovai) sleeps on it, i.e. one enjoys the Creator’s gifts but forgets the directions of the Creator.

If s/he remembers Divine commands, s/he (kaahey = why) would not (rovai) wail for (hathi = hands, paudi = put) being detained by Divine justice. 3.

 

Page 990

 

ਘਰ ਘੁੰਮਣਵਾਣੀ ਭਾਈ ॥ ਪਾਪ ਪਥਰ ਤਰਣੁ ਨ ਜਾਈ ॥ ਭਉ ਬੇੜਾ ਜੀਉ ਚੜਾਊ ॥ ਕਹੁ ਨਾਨਕ ਦੇਵੈ ਕਾਹੂ ॥੪॥੨॥

Gẖar gẖummaṇvāṇī bẖā▫ī.  Pāp pathar ṯaraṇ na jā▫ī.  Bẖa▫o beṛā jī▫o cẖaṛā▫ū.  Kaho Nānak ḏevai kāhū. ||4||2||

 

(Ghar) the house, i.e. the world-play/happenings around, engulf us like (ghummanvaani) a whirlpool, o (bhaaee = brother) dear. Then we get loaded with (paap) transgressions to become like (pathar) stones which (na jaaee) cannot (taran-u = swim) get across the world-ocean.

(Charraaoo) boarding (beyrra) the ship of (bhau = fear) respect/obedience to the Almighty to – get across the world ocean; the Master (deyvai) gives this to (kaahoo) some rare person, (kahu = say) says Guru Nanak. 4. 2.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ਘਰੁ ੧ ॥ ਕਰਣੀ ਕਾਗਦੁ ਮਨੁ ਮਸਵਾਣੀ ਬੁਰਾ ਭਲਾ ਦੁਇ ਲੇਖ ਪਏ ॥ ਜਿਉ ਜਿਉ ਕਿਰਤੁ ਚਲਾਏ ਤਿਉ ਚਲੀਐ ਤਉ ਗੁਣ ਨਾਹੀ ਅੰਤੁ ਹਰੇ ॥੧॥

Mārū mėhlā 1 gẖar 1.  Karṇī kāgaḏ man masvāṇī burā bẖalā ḏu▫e lekẖ pa▫e.  Ji▫o ji▫o kiraṯ cẖalā▫e ṯi▫o cẖalī▫ai ṯa▫o guṇ nāhī anṯ hare. ||1||

 

Composition of the first Guru in Raga Maaroo, (ghar-u 1) to be sung to the first beat. Our (karni) deeds/experiences are (kaagad-u/kaagaz) the paper and (man-u) the mind is (masvaani) the inkpot; the pen writes with the ink; similarly the body acts as directed by the mind; (buraa) the bad and (bhalaa) good deeds are (du-i) the two types of (leykh) writing (paey = put) added to our experiences and influence in future. 

(Jiau jiau) as the influence of (kirat-u) deeds done in the past (chalaaey) drives, we (chaleeai) move/act (tiau) accordingly; this is (tau) Your (gun = virtue) power, to which there is no (ant) limit, o (harey) Almighty. 1.

 

ਚਿਤ ਚੇਤਸਿ ਕੀ ਨਹੀ ਬਾਵਰਿਆ ॥ ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Cẖiṯ cẖeṯas kī nahī bāvri▫ā.  Har bisraṯ ṯere guṇ gali▫ā. ||1|| rahā▫o.

 

O my (baavriaa = crazy) careless (chit) mind, (ki) why don’t you (cheytas-i) remember what the Almighty told you – before birth. (Teyrey) your (gun) virtues which you were given by the Almighty are (galiaa = rotting) being wasted. 1.

(Rahaau) pause and reflect on this.

 

ਜਾਲੀ ਰੈਨਿ ਜਾਲੁ ਦਿਨੁ ਹੂਆ ਜੇਤੀ ਘੜੀ ਫਾਹੀ ਤੇਤੀ ॥ ਰਸਿ ਰਸਿ ਚੋਗ ਚੁਗਹਿ ਨਿਤ ਫਾਸਹਿ ਛੂਟਸਿ ਮੂੜੇ ਕਵਨ ਗੁਣੀ ॥੨॥

Jālī rain jāl ḏin hū▫ā jeṯī gẖaṛī fāhī ṯeṯī.  Ras ras cẖog cẖugėh niṯ fāsėh cẖẖūtas mūṛe kavan guṇī. ||2||

 

You do not realize that (rain-i) the night (hooaa = has become) is like (jaali) the net as also (din-u) the day is (jaal-u) net – as for trapping fish or birds and temptations are the bait. (Jeyti = as many) as many are (gharri) the moments, (teyti) that many they are (phaahi) the nooses, i.e. you are tempted in dreams and when awake and succumb to them. Like the birds or the fish You (ras-i ras-i) joyfully (chugah-i) peck on (chog) grains, i.e. the bait, and (phaasah-i) are trapped (nit) ever, i.e. every moment; by (kavan) what (guni) virtues/wisdom are you acting, i.e. what are you doing to (chhoottas-i) escape, o (moorrey) foolish person? 2.

Message: We need to be alert to temptations in the world-play, with guidance of the guru.

 

Note: The verse below takes the example of the workplace of a blacksmith as allegory. He heats the iron piece – to be shaped – in the furnace; he holds it with long pliers firstly in the charcoals to heat on all sides, then places it on the anvil and beats it with the hammer to give it the required shape.

 

ਕਾਇਆ ਆਰਣੁ ਮਨੁ ਵਿਚਿ ਲੋਹਾ ਪੰਚ ਅਗਨਿ ਤਿਤੁ ਲਾਗਿ ਰਹੀ ॥ ਕੋਇਲੇ ਪਾਪ ਪੜੇ ਤਿਸੁ ਊਪਰਿ ਮਨੁ ਜਲਿਆ ਸੰਨ੍ਹ੍ਹੀ ਚਿੰਤ ਭਈ ॥੩॥

Kā▫i▫ā āraṇ man vicẖ lohā pancẖ agan ṯiṯ lāg rahī.  Ko▫ile pāp paṛe ṯis ūpar man jali▫ā sanĥī cẖinṯ bẖa▫ī. ||3||

 

(Kaaiaa) the body is (aaran-u) the furnace, (man-u) the mind is (lohaa) the iron (vich-i) in it, and (panch) the five vices are (agan-i) the fire.

(Paap) transgressions are (koeyley) the charcoal (parray) put on (tis-u = that) it, (man-u) the mind (jaliaa = burns) is heated to red hot, held with (chint = thoughts) evil thoughts (bhaee) as (sannhi) the pliers – the thoughts driven by vices cause the body to commit transgressions. 3.

 

ਭਇਆ ਮਨੂਰੁ ਕੰਚਨੁ ਫਿਰਿ ਹੋਵੈ ਜੇ ਗੁਰੁ ਮਿਲੈ ਤਿਨੇਹਾ ॥ ਏਕੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਓਹੁ ਦੇਵੈ ਤਉ ਨਾਨਕ ਤ੍ਰਿਸਟਸਿ ਦੇਹਾ ॥੪॥੩॥

Bẖa▫i▫ā manūr kancẖan fir hovai je gur milai ṯinehā.  Ėk nām amriṯ oh ḏevai ṯa▫o Nānak ṯaristas ḏehā. ||4||3||

 

The mind (bhaiaa) becomes like (manoor) waste iron, but can (phir-u) again (hovai) become like (kanchan-u) gold – virtuous – if the guru (tineyhaa = of that type) who is capable of making it so, (milai) is found.

When (ohu = that) the guru (deyvai) imparts awareness of (naam-u) virtues and commands of (eyk-u) the One Almighty, (tau) then (deyha = body) one (tristtas-i) becomes steady, i.e. does not waver in faith to succumb to vices. Says Guru Nanak. 4. 3.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਬਿਮਲ ਮਝਾਰਿ ਬਸਸਿ ਨਿਰਮਲ ਜਲ ਪਦਮਨਿ ਜਾਵਲ ਰੇ ॥ ਪਦਮਨਿ ਜਾਵਲ ਜਲ ਰਸ ਸੰਗਤਿ ਸੰਗਿ ਦੋਖ ਨਹੀ ਰੇ ॥੧॥

Mārū mėhlā 1.  Bimal majẖār basas nirmal jal paḏman jāval re.  Paḏman jāval jal ras sangaṯ sang ḏokẖ nahī re. ||1||

 

Composition of the first Guru in Raga Maaroo. (Bimal) the spotless white (padman-i) lotus flower and (jaaval) scum (basas-i = live) remain (majhaar-i) in (nirmal) clean (jal) water, (rey) o frog.

(Padman-i) the lotus flower, (jaaval) mud and (jal) water (ras) are happy to keep (sangat-i) company (sang-i) together but the mud does not (dokh = fault) stain the lotus. 1.

Message: The world-play has both virtues and vices; those who go their own way, fall prey to vices like the frog eats remains in the mud. Those who follow the guru and practice Naam or Divine virtues and commands are unaffected by the vices, like the lotus remains untouched by the water and the mud.

 

ਦਾਦਰ ਤੂ ਕਬਹਿ ਨ ਜਾਨਸਿ ਰੇ ॥ ਭਖਸਿ ਸਿਬਾਲੁ ਬਸਸਿ ਨਿਰਮਲ ਜਲ ਅੰਮ੍ਰਿਤੁ ਨ ਲਖਸਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ḏāḏar ṯū kabėh na jānas re.  Bẖakẖas sibāl basas nirmal jal amriṯ na lakẖas re. ||1|| rahā▫o.

 

O (daadar) frog, (too) you will (kabah-i na) never (jaanas-I = know) understand;

You (basas-i) live in (nirmal) clean (jal) water but (bhakhas-i) eat (sibaal) the scum; you are not (lakhas-i) aware of (amrit-u) nectar – the juice of the lotus. 1.

(Rahaau) pause and reflect on this.

 

ਬਸੁ ਜਲ ਨਿਤ ਨ ਵਸਤ ਅਲੀਅਲ ਮੇਰ ਚਚਾ ਗੁਨ ਰੇ ॥ ਚੰਦ ਕੁਮੁਦਨੀ ਦੂਰਹੁ ਨਿਵਸਸਿ ਅਨਭਉ ਕਾਰਨਿ ਰੇ ॥੨॥

Bas jal niṯ na vasaṯ alī▫al mer cẖacẖā gun re.  Cẖanḏ kumuḏanī ḏẖūrahu nivsas anbẖa▫o kāran re. ||2||

 

O frog, you (nit) ever (bas-u) live in (jal) water; (aleelal) the bumblebee does not (vast) live there but (chachaa) sucks (gun = attribute) the juice (meyr = mountain/top) above, i.e. the lotus.

(Kamudni) the night-flower (nivsas-i) bends down – showing respect – when it blooms (doorhu) from far to (chand) the moon (kaaran-i) because of (anubhav) intuition. 2.

Message: The Almighty is not seen by anyone but the devotees bow to IT with inner experience.

 

ਅੰਮ੍ਰਿਤ ਖੰਡੁ ਦੂਧਿ ਮਧੁ ਸੰਚਸਿ ਤੂ ਬਨ ਚਾਤੁਰ ਰੇ ॥ ਅਪਨਾ ਆਪੁ ਤੂ ਕਬਹੁ ਨ ਛੋਡਸਿ ਪਿਸਨ ਪ੍ਰੀਤਿ ਜਿਉ ਰੇ ॥੩॥

Amriṯ kẖand ḏūḏẖ maḏẖ sancẖas ṯū ban cẖāṯur re.  Apnā āp ṯū kabahu na cẖẖodas pisan parīṯ ji▫o re. ||3||

 

O frog, (too) you (ban = become) act thinking you are (chaatur) clever like the ticks; the buffalo/cow (sanchas-i) provide (doodh-i) milk which is (amrit) sweet like (khandd-u) sugar and (madh-u) honey;

(Jiau) like (pisan) the ticks have (preet-i) love for blood of the animal and not its milk; similarly you (kabahu na) never (chhoddas-i) leave (aapna) own (aap-u) self, i.e. habit of going for the scum, rather than reach for Naam within. 3.

Message: A self-willed person does not learn from the guru and remains engrossed in vices.

 

ਪੰਡਿਤ ਸੰਗਿ ਵਸਹਿ ਜਨ ਮੂਰਖ ਆਗਮ ਸਾਸ ਸੁਨੇ ॥ ਅਪਨਾ ਆਪੁ ਤੂ ਕਬਹੁ ਨ ਛੋਡਸਿ ਸੁਆਨ ਪੂਛਿ ਜਿਉ ਰੇ ॥੪॥

Pandiṯ sang vasėh jan mūrakẖ āgam sās sune.  Apnā āp ṯū kabahu na cẖẖodas su▫ān pūcẖẖ ji▫o re. ||4||

 

(Moorakh) a foolish person may (vasah-i = live) be (sang-i) in company of (pandit) learned persons and (suney) hear (aagam) the Vedas and (saas) the Shastras, i.e. scriptures, – but learns nothing.

You also (kabahu na) never (chhoddas-i) leave (aapna) your own (aap-u) self, i.e. do not reform yourself (jiau) like (poochh-i) the tail of (suaan) the dog can never be straightened. 4.

 

ਇਕਿ ਪਾਖੰਡੀ ਨਾਮਿ ਨ ਰਾਚਹਿ ਇਕਿ ਹਰਿ ਹਰਿ ਚਰਣੀ ਰੇ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਵਸਿ ਨਾਨਕ ਰਸਨਾ ਨਾਮੁ ਜਪਿ ਰੇ ॥੫॥੪॥

Ik pākẖandī nām na rācẖėh ik har har cẖarṇī re.  Pūrab likẖi▫ā pāvas Nānak rasnā nām jap re. ||5||4||

 

(Ik-i = one type) some people are (paakhanddi) pretentious; they are not (raachah-i) interested (naam-i) in Naam, i.e. leading life by Divine virtues and commands; while (ik-i) some others do not pretend but actually love to live by (charni = feet) commands of (har-i har-i) the Almighty.

Everyone (paavas-i) gets what is (likhiaa = written) ordained based on (poorab-i) past deeds; with your (rasna) tongue (jap-i = remember) remember and live by (naam-u) Divine virtues and commands – to live in comfort hitherto –, o human being says Guru Nanak. 5. 4.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਲੋਕੁ ॥ ਪਤਿਤ ਪੁਨੀਤ ਅਸੰਖ ਹੋਹਿ ਹਰਿ ਚਰਨੀ ਮਨੁ ਲਾਗ ॥ ਅਠਸਠਿ ਤੀਰਥ ਨਾਮੁ ਪ੍ਰਭ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗ ॥੧॥

Mārū mėhlā 1.  Salok.  Paṯiṯ punīṯ asaʼnkẖ hohi har cẖarnī man lāg.  Aṯẖsaṯẖ ṯirath nām parabẖ Nānak jis masṯak bẖāg. ||1||

 

Composition of the first Guru in Raga Maaroo. (Slok-u) prologue: (Asankh) countless people (patit) fallen to vices (hoh-i) are (puneet) purified by (laag = attach) applying their (man-u) mind to (charni = feet) commands of (har-i) the Almighty.

People bathe at (attsatth-i = sixty eight) all (teerath) pilgrim centers to purify themselves; but one (jis-u) in whose (mastak-i = forehead, bhaag = fortune based on deeds) destiny it is so written, cleanses the inner-self by practice of (naam-u) virtues and commands of (prabh) the Almighty, that cleanses one’s thinking and conduct. 1.

 

ਸਬਦੁ ॥ ਸਖੀ ਸਹੇਲੀ ਗਰਬਿ ਗਹੇਲੀ ॥ ਸੁਣਿ ਸਹ ਕੀ ਇਕ ਬਾਤ ਸੁਹੇਲੀ ॥੧॥

Sabaḏ.  Sakẖī sahelī garab gahelī.  Suṇ sah kī ik bāṯ suhelī. ||1||

 

(Sabad-u = word/composition) stanza. O (sakhi saheyli = girlfriends) soul-women, (gaheyli) caught (garab-i) in pride – you act by self-will neglecting Divine commands, and suffer separation from the Almighty-spouse.

(Sun-i) listen to and comply with (ik = one, baat = message) the directions of the One (sah) Master; it (suheyli) provides comfort/peace. 1.

 

ਜੋ ਮੈ ਬੇਦਨ ਸਾ ਕਿਸੁ ਆਖਾ ਮਾਈ ॥ ਹਰਿ ਬਿਨੁ ਜੀਉ ਨ ਰਹੈ ਕੈਸੇ ਰਾਖਾ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Jo mai beḏan sā kis ākẖā mā▫ī.  Har bin jī▫o na rahai kaise rākẖā mā▫ī. ||1|| rahā▫o.

 

(Jo) whatever (beydan) pain in my heart (mai) I have, (sa) whom shall (aakha = say) tell, o my (maaee) mother.

(Jeeo) the mind does not (rahai) remain steady/peaceful without company of (har-i) the Almighty; (kaisey) how do I (raakha) keep it steady, my mother. 1.

(Rahaau) pause and reflect on this.

 

ਹਉ ਦੋਹਾਗਣਿ ਖਰੀ ਰੰਞਾਣੀ ॥ ਗਇਆ ਸੁ ਜੋਬਨੁ ਧਨ ਪਛੁਤਾਣੀ ॥੨॥

Ha▫o ḏohāgaṇ kẖarī rañāṇī.  Ga▫i▫ā so joban ḏẖan pacẖẖuṯāṇī. ||2||

 

(Hau) I am (dohaagan-i) unfortunate not to be with the Almighty-spouse, and feel (khari) very (ranjnaani) sad. When (su) that (joban-u) youth – when husband and wife enjoy their company – (gaiaa) passes, (dhan) the wife (kumlaani = withers) is sad – as she cannot then enjoy the company of the husband – and (pachhutaani) repents. 2.

Message: One can remember and practice Naam only in human birth, one who does not, is put in cycles of births and deaths, and repents, but nothing can be done at the end. 2.

 

ਤੂ ਦਾਨਾ ਸਾਹਿਬੁ ਸਿਰਿ ਮੇਰਾ ॥ ਖਿਜਮਤਿ ਕਰੀ ਜਨੁ ਬੰਦਾ ਤੇਰਾ ॥੩॥

Ŧū ḏānā sāhib sir merā.  Kẖijmaṯ karī jan banḏā ṯerā. ||3||

 

O (sahib-u) Master, (too) You are (daanaa) wise and (m-era) my (sir-i = over the head) protector.

Please enable me to (kar-i) carry out (teyra) Your (khijmat = service) commands as (teyra) Your (jan-u) a humble (bandaa) slave. 3.

 

ਭਣਤਿ ਨਾਨਕੁ ਅੰਦੇਸਾ ਏਹੀ ॥ ਬਿਨੁ ਦਰਸਨ ਕੈਸੇ ਰਵਉ ਸਨੇਹੀ ॥੪॥੫॥

Bẖaṇaṯ Nānak anḏesā ehī.  Bin ḏarsan kaise rava▫o sanehī. ||4||5||

 

(Bhanat-i) says Guru Nanak: My (andeysa) worry is (eyhi) only this:

I (kaisey = how?) cannot (ravau) enjoy company of (saneyhi) the Beloved (bin-u) without (darsan = sight) having vision on how to achieve it, i.e. I wish to find and follow the guru who can lead me on the path of Naam to find the Almighty. 4. 5.
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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮੁਲ ਖਰੀਦੀ ਲਾਲਾ ਗੋਲਾ ਮੇਰਾ ਨਾਉ ਸਭਾਗਾ ॥ ਗੁਰ ਕੀ ਬਚਨੀ ਹਾਟਿ ਬਿਕਾਨਾ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥੧॥

Mārū mėhlā 1.  Mul kẖarīḏī lālā golā merā nā▫o sabẖāgā.  Gur kī bacẖnī hāt bikānā jiṯ lā▫i▫ā ṯiṯ lāgā. ||1||

 

Composition of the first Guru in Raga Maaroo. I am (laala, gola) a slave (khareedi = purchased, mul = at a price) sold to the Almighty so (meyra) my (naau) name is (sabhaaga) fortunate, i.e. I am fortunate to be humbly devoted to the Almighty.

I (bikaana) have been sold – become a devotee – (bachni) by following the teachings (ki) of the guru while in (haatt-i = at the shop) in holy congregation, and (laaga) engage in doing (tit-u) that job (jit) on which the Almighty (laaiaa) puts me on, i.e. I lead life obeying Divine commands on role in life. 1.

 

ਤੇਰੇ ਲਾਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥ ਸਾਹਿਬ ਕਾ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧere lāle ki▫ā cẖaṯurā▫ī.  Sāhib kā hukam na karṇā jā▫ī. ||1|| rahā▫o.

 

(Kia) what (chaturaaee) cleverness can be shown by (teyrey) Your (laaley) slave, o God?

I am (na jaaee = not possible) not able to (karna) carry out (teyra) Your (hukam-u) commands. 1.

(Rahaau) pause and reflect on this.

 

ਮਾ ਲਾਲੀ ਪਿਉ ਲਾਲਾ ਮੇਰਾ ਹਉ ਲਾਲੇ ਕਾ ਜਾਇਆ ॥ ਲਾਲੀ ਨਾਚੈ ਲਾਲਾ ਗਾਵੈ ਭਗਤਿ ਕਰਉ ਤੇਰੀ ਰਾਇਆ ॥੨॥

Mā lālī pi▫o lālā merā ha▫o lāle kā jā▫i▫ā.  Lālī nācẖai lālā gāvai bẖagaṯ kara▫o ṯerī rā▫i▫ā. ||2||

 

My (maa) mother is (laali = slave) a devotee, (piau) father is (laala) a devotee; (hau) I am (jaaiaa) born of (laaley) a devotee, i.e. devotion to the Almighty is in my blood.

(Laali = slave, maid) my mother (naachai) dances and (laala = slave) my father (gaavai) sings to the tune of, i.e. my parents’ actions are in tune with, Divine commands and I also (karau = do/practice, bhagat-i = devotion) live by (teyri) Your virtues and commands, o (raaiaa = king) Sovereign Master. 2.

 

ਪੀਅਹਿ ਤ ਪਾਣੀ ਆਣੀ ਮੀਰਾ ਖਾਹਿ ਤ ਪੀਸਣ ਜਾਉ ॥ ਪਖਾ ਫੇਰੀ ਪੈਰ ਮਲੋਵਾ ਜਪਤ ਰਹਾ ਤੇਰਾ ਨਾਉ ॥੩॥

Pī▫ah ṯa pāṇī āṇī mīrā kẖāhi ṯa pīsaṇ jā▫o.  Pakẖā ferī pair malovā japaṯ rahā ṯerā nā▫o. ||3||

 

If You desire to (peeah-i) drink (ta) then I (aani) shall fetch (paani) water, o (meera) Master; if You desire to (khaah-i) eat food then I shall (jaau) go for, i.e. engage in (peesan) grinding the flour, i.e. prepare food for You.

I shall (pheyri) wave (pakhaa) the hand-held fan and (malova) wash Your (piar) feet; and while doing these (rahaa) keep (japat) remembering (teyra) Your (naau) virtues and commands. 3.

Message: We should work to be able to serve the holy congregation and the family as duty, keeping the Almighty in mind.

 

 

ਲੂਣ ਹਰਾਮੀ ਨਾਨਕੁ ਲਾਲਾ ਬਖਸਿਹਿ ਤੁਧੁ ਵਡਿਆਈ ॥ ਆਦਿ ਜਗਾਦਿ ਦਇਆਪਤਿ ਦਾਤਾ ਤੁਧੁ ਵਿਣੁ ਮੁਕਤਿ ਨ ਪਾਈ ॥੪॥੬॥

Lūṇ harāmī Nānak lālā bakẖsihi ṯuḏẖ vadi▫ā▫ī.  Āḏ jugāḏ ḏa▫i▫āpaṯ ḏāṯā ṯuḏẖ viṇ mukaṯ na pā▫ī. ||4||6||

 

If Nanak, i.e. the mortal is (loon haraami – an idiom meaning eating given salt/food and betraying) unthankful for Your kindness, You (bakhsah-i) forgive; that is (tudh-u) Your (vaddiaaee) greatness.

You have been (daiaapa-i = master of compassion) compassionate (aad-i) from the beginning (jugaad-i) through ages, i.e. it is Your tradition to forgive and (daataa) be the provider; no one (paaee) attains (mukat-i) emancipation (vin-u) except by (tudh-u = you) Your grace. 4. 6.