SGGS pp 991-993, Maaroo M: 1, Shabads 7-12.

 

Note: Guru Nanak challenged the rulers, the priestly classes of Hindus, Muslims and the Yogis and the social system. His views were so revolutionary for the time that some people thought he was crazy. In this Shabad, he mentions this and describes what being mad means to him. This is being mad about the Almighty, i.e. having single-minded devotion not caring for the world-play – happenings around.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥ ਕੋਈ ਆਖੈ ਆਦਮੀ ਨਾਨਕੁ ਵੇਚਾਰਾ ॥੧॥

Mārū mėhlā 1.  Ko▫ī ākẖai bẖūṯnā ko kahai beṯālā.  Ko▫ī ākẖai āḏmī Nānak vecẖārā. ||1||

 

Composition (mahla 1) of the first Guru in Raga Maaroo. (Koee) someone (aakhai) calls me (bhootna) a ghost and (ko) someone else (kahai) says I (beytaala = out of step) do not know about religion; (koee aakhai) someone says Nanak is just a (veychaara) hapless (aadmi) man. 1.

 

ਭਇਆ ਦਿਵਾਨਾ ਸਾਹ ਕਾ ਨਾਨਕੁ ਬਉਰਾਨਾ ॥ ਹਉ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Bẖa▫i▫ā ḏivānā sāh kā Nānak ba▫urānā.  Ha▫o har bin avar na jānā. ||1|| rahā▫o.

 

I am (bauraana) crazy, says Guru Nanak; I (bhaiaa = become) am (divaana) mad about (saah) the Master; (hau) I (jaana = know) take notice of none (avar-u) other than (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਭੈ ਦੇਵਾਨਾ ਹੋਇ ॥ ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥

Ŧa▫o ḏevānā jāṇī▫ai jā bẖai ḏevānā ho▫e.  Ėkī sāhib bāhrā ḏūjā avar na jāṇai ko▫e. ||2||

 

A person should (jaaneeai) be considered someone (deyvaana) mad about God (ja) when s/he (hoey) is (deyvaana) lost in (bhai = fear) respect/obedience for the Master.

And (jaanai = knows) considers/recognizes none (avar-u) other as the Master/authority (baaharaa = outside) except (eki) the One (sahib) Master. 2.

 

ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਏਕਾ ਕਾਰ ਕਮਾਇ ॥ ਹੁਕਮੁ ਪਛਾਣੈ ਖਸਮ ਕਾ ਦੂਜੀ ਅਵਰ ਸਿਆਣਪ ਕਾਇ ॥੩॥

Ŧa▫o ḏevānā jāṇī▫ai jā ekā kār kamā▫e.  Hukam pacẖẖāṇai kẖasam kā ḏūjī avar si▫āṇap kā▫e. ||3||

 

A person should (jaaneeai) be considered (devaana) mad about the Almighty, (ja) if s/he (kamaaey) carries out (eyka) only one (kaar) task, i.e. owes allegiance only to the Almighty.

S/he (pachhaanai) recognizes (hukam-u) command of (khasam) the One Master; and for him/her any (dooji, avar) other (siaanap = wisdom) thought is (kaaey = why?) of no avail. 3.

 

ਤਉ ਦੇਵਾਨਾ ਜਾਣੀਐ ਜਾ ਸਾਹਿਬ ਧਰੇ ਪਿਆਰੁ ॥ ਮੰਦਾ ਜਾਣੈ ਆਪ ਕਉ ਅਵਰੁ ਭਲਾ ਸੰਸਾਰੁ ॥੪॥੭॥

Ŧa▫o ḏevānā jāṇī▫ai jā sāhib ḏẖare pi▫ār.  Manḏā jāṇai āp ka▫o avar bẖalā sansār. ||4||7||

 

We should consider someone mad about God (ja) if s/he (dharey) bears (piaar-u) love for (sahib) the One Master.

S/he does not do this out of arrogance, but (jaanai) considers (aap kau) the self as (mandaa = bad) low and (avar-u = other) the rest of (sansaar-u = world) the people as (bhalaa = good) higher. 4. 7.

 

—————————————————————–

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਇਹੁ ਧਨੁ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਮਨਮੁਖ ਫਿਰਹਿ ਸਿ ਜਾਣਹਿ ਦੂਰਿ ॥੧॥

Mārū mėhlā 1.  Ih ḏẖan sarab rahi▫ā bẖarpūr.  Manmukẖ firėh sė jāṇėh ḏūr. ||1||

 

Composition of the first Guru in Raga Maaroo. (Ih) this (dhan-u) wealth of Naam or awareness of virtues and commands of the Almighty (rahiaa bharpoor = fills) is present (sarab) everywhere including within everyone, i.e. writ of the Almighty runs everywhere.

(Manmukh = self-willed) those who do not follow the guru, (s-i) they (jaanah-i) think it (door-i) far and (phirah-i) wander searching for it. 1.

 

ਸੋ ਧਨੁ ਵਖਰੁ ਨਾਮੁ ਰਿਦੈ ਹਮਾਰੈ ॥ ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਨਿਸਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥

So ḏẖan vakẖar nām riḏai hamārai.  Jis ṯū ḏėh ṯisai nisṯārai. ||1|| rahā▫o.

 

(So) that (dhan-u) wealth, (vakhar-u = merchandise) in which we are to deal as merchants, is (naam-u) virtues and commands of the Almighty, i.e. we are expected to conduct ourselves by Naam; it is in (hamaarai) our (ridai) mind – the soul having been told by the Creator.

(Jis-u) one to whom (too) You (deyh-i = give) impart this awareness, – and s/he complies with it – it (nistaarai) ferries (tisai) him/her across the world-ocean, i.e. enables to overcome vices in the world-play, O God. 1.

(Rahaau) pause and reflect on this.

 

ਨ ਇਹੁ ਧਨੁ ਜਲੈ ਨ ਤਸਕਰੁ ਲੈ ਜਾਇ ॥ ਨ ਇਹੁ ਧਨੁ ਡੂਬੈ ਨ ਇਸੁ ਧਨ ਕਉ ਮਿਲੈ ਸਜਾਇ ॥੨॥

Na ih ḏẖan jalai na ṯaskar lai jā▫e.  Na ih ḏẖan dūbai na is ḏẖan ka▫o milai sajā▫e. ||2||

 

(Ihu) this (dhan-u) wealth is neither (jalai = burnt) destroyed nor can (taskar-u) a thief (lai jaaey) take it away.

This wealth neither (ddoobai) sinks in water nor one who has (is kau) it (milai) receives (sajaaey) punishment, i.e. Jam, the agent of Divine justice does not go near one who lives by Naam. 2.

 

ਇਸੁ ਧਨ ਕੀ ਦੇਖਹੁ ਵਡਿਆਈ ॥ ਸਹਜੇ ਮਾਤੇ ਅਨਦਿਨੁ ਜਾਈ ॥੩॥

Is ḏẖan kī ḏekẖhu vadi▫ā▫ī.  Sėhje māṯe an▫ḏin jā▫ī. ||3||

 

(Deykhahu) see that (vaddiaaee) the greatness of (is-u) this (dhan) wealth, i.e. attribute of those with awareness of Naam is –

Those who have it, (andin-u) every day of their lives (jaaee = goes) passes being (sahjey) naturally (maatey) intoxicated, i.e. living by Naam. 3.

 

ਇਕ ਬਾਤ ਅਨੂਪ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥ ਇਸੁ ਧਨ ਬਿਨੁ ਕਹਹੁ ਕਿਨੈ ਪਰਮ ਗਤਿ ਪਾਈ ॥੪॥

Ik bāṯ anūp sunhu nar bẖā▫ī.  Is ḏẖan bin kahhu kinai param gaṯ pā▫ī. ||4||

 

O my (bhaaee) brother (nar = person) human being, (sunhu) listen to (ik) this one (anoop) unique (baat) thing.

(Kahau) tell me (kinai) who has, i.e. no one ever (paaee) attains (param) the supreme (gat-i) state – of overcoming vices in the world-play, (bin-u) without (is-u) this (dhan) wealth, i.e. without the support of Naam. 4.

 

ਭਣਤਿ ਨਾਨਕੁ ਅਕਥ ਕੀ ਕਥਾ ਸੁਣਾਏ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਇਹੁ ਧਨੁ ਪਾਏ ॥੫॥੮॥

Bẖaṇaṯ Nānak akath kī kathā suṇā▫e.  Saṯgur milai ṯa ih ḏẖan pā▫e. ||5||8||

 

(Bhanat-i) says Guru Nanak: The true guru (sunaaey) relates to us (kathaa) the description, i.e. imparts awareness of virtues and commands of (akath) the indescribable Master – who is unseen

If one (milai = meets) finds (satigur-u) the true guru, (ta) then one (paa-e) obtains (ih-u) this (dhan-u) wealth, i.e. obtains awareness of Naam the guide for life. 5. 8.

 

—————————————————————–

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥ ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥

Mārū mėhlā 1.  Sūr sar sos lai som sar pokẖ lai jugaṯ kar maraṯ so san▫banḏẖ kījai.  Mīn kī cẖapal si▫o jugaṯ man rākẖī▫ai udai nah hans nah kanḏẖ cẖẖījai. ||1||

 

Composition of the first Guru in Raga Maaroo. (Sos-i lai = dry up) get rid of (soor = sun/heat, sar-u = pool) anger, (pokh-i lai = feed, nurture) inculcate (som = moon/coolness, sar-u = pool) patience – accept Divine commands; (kar-i) make (jugat-i = method) arrangement for (marat-u = breath) life; and (su) thus (keejai) establish (sanbandh) relationship with God.

This is (jugat-i = by method) how (man-u) the mind is protected from (chapal = ever moving) wandering nature (ki) of (meen) fish, neither (hans-u) the soul (uddai) flies away nor (kandh-u) the body (chheejai) destroyed, i.e. the body does not succumb to vices and the soul does not keep taking births again and again. 1.

 

ਮੂੜੇ ਕਾਇਚੇ ਭਰਮਿ ਭੁਲਾ ॥ ਨਹ ਚੀਨਿਆ ਪਰਮਾਨੰਦੁ ਬੈਰਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Mūṛe kā▫icẖe bẖaram bẖulā.  Nah cẖīni▫ā parmānanḏ bairāgī. ||1|| rahā▫o.

 

O (moorrey = foolish) unmindful human being, (kaaeychey) why are you (bhulaa) misled (bharam-i) in delusion – that God is not with you but far somewhere -, and do not (cheeniaa) recognize (parmaanand-u = supreme bliss) God within who (biaraagi) is unattached to the world-play – has no attributes like the humans. 1

(Rahaau) pause and reflect on this.

 

ਅਜਰ ਗਹੁ ਜਾਰਿ ਲੈ ਅਮਰ ਗਹੁ ਮਾਰਿ ਲੈ ਭ੍ਰਾਤਿ ਤਜਿ ਛੋਡਿ ਤਉ ਅਪਿਉ ਪੀਜੈ ॥ ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੨॥

Ajar gahu jār lai amar gahu mār lai bẖarāṯ ṯaj cẖẖod ṯa▫o api▫o pījai.  Mīn kī cẖapal si▫o jugaṯ man rākẖī▫ai udai nah hans nah kanḏẖ cẖẖījai. ||2||

 

Live by Naam and (gahu = get hold) control and (jaar-i lai) burn – attachments to the world-play which (ajar – not-burnable) are hard to break; (gahu) get hold of/control and (maar-i lai) kill vanity which (amar) is hard to kill; (taj-i) give up (bhraat-i) delusion and (tau) then (peejai) drink (apio/amrit) the life-giving elixir, i.e. practice Naam or virtues and commands of  the Almighty.

This is (jugat-i = by method) how (man-u) the mind is protected from (chapal = ever moving) wandering nature (ki) of (meen) fish, neither (hans-u) the soul (uddai) flies away nor (kandh-u) the body (chheejai) destroyed, i.e. the body does not succumb to vices and the soul does not keep taking births again and again. 2.

 

Page 992

 

ਭਣਤਿ ਨਾਨਕੁ ਜਨੋ ਰਵੈ ਜੇ ਹਰਿ ਮਨੋ ਮਨ ਪਵਨ ਸਿਉ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥ ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੩॥੯॥

Bẖaṇaṯ Nānak jano ravai je har mano man pavan si▫o amriṯ pījai.  Mīn kī cẖapal si▫o jugaṯ man rākẖī▫ai udai nah hans nah kanḏẖ cẖẖījai. ||3||9||

 

(Bhanat-i) says (jano) servant Nanak: (Jey) if one (ravai) remembers (har-i) the Almighty (mano) from the heart, (man) the mind (peejai) drinks (amrit) the life-giving elixir (siau) with every (pavan = air) breath.

This is (jugat-i = by method) how (man-u) the mind is protected from (chapal = ever moving) wandering nature (ki) of (meen) fish, neither (hans-u) the soul (uddai) flies away nor (kandh-u) the body (chheejai) destroyed, i.e. the body does not succumb to vices and the soul does not keep taking births again and again. 3. 9.

 

——————————————————————-

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਾਇਆ ਮੁਈ ਨ ਮਨੁ ਮੁਆ ਸਰੁ ਲਹਰੀ ਮੈ ਮਤੁ ॥ ਬੋਹਿਥੁ ਜਲ ਸਿਰਿ ਤਰਿ ਟਿਕੈ ਸਾਚਾ ਵਖਰੁ ਜਿਤੁ ॥

Mārū mėhlā 1.  Mā▫i▫ā mu▫ī na man mu▫ā sar lahrī mai maṯ.  Bohith jal sir ṯar tikai sācẖā vakẖar jiṯ.

 

Composition of the first Guru in Raga Maaroo. Neither (maaiaa) attachments to the world-play (muee = die) break nor (man-u = mind) ego (muaa) dies; it is (mat-u = intoxicated) lost in (mai = liquor) the inebriating (lahri = waves) thoughts (sar-u = pool/word-ocean) about the world-play.

(Bohith-u) the ship (jit-u) which carries (saachaa) eternal (vakhar-u) merchandise – one who lives by Naam or Divine virtues and commands (tar-i = swims) gets (sir-i) over (jal = water) the world-ocean of vices and (tikai) settles down – merges with the Creator and does not remain in cycles of births and deaths.

 

ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥ ਰਾਜਾ ਤਖਤਿ ਟਿਕੈ ਗੁਣੀ ਭੈ ਪੰਚਾਇਣ ਰਤੁ ॥੧॥

Māṇak man mėh man mārsī sacẖ na lāgai kaṯ.  Rājā ṯakẖaṯ tikai guṇī bẖai pancẖā▫iṇ raṯ. ||1||

 

One who has (maanak = jewel) Naam (mah-i) in mind, (maarsi) kills (man-u = mind) ego and (kat-u = cut/gap) separation from the Almighty does not (laagai) remain.

(Raaja = king) the sovereign Almighty then (tikai) sits (takhat-i) on the throne, abides in mind which (bhai = fear) obeys; it has (rat-u = colour) imbued with (panchaain = abode of five) the five virtues – of Sat = sharing, Santokh = contentment/happy obedience to Divine commands, Daiaa = compassion, Dharam = righteous conduct and Sach-u = truthfulness. 1.

 

ਬਾਬਾ ਸਾਚਾ ਸਾਹਿਬੁ ਦੂਰਿ ਨ ਦੇਖੁ ॥ ਸਰਬ ਜੋਤਿ ਜਗਜੀਵਨਾ ਸਿਰਿ ਸਿਰਿ ਸਾਚਾ ਲੇਖੁ ॥੧॥ ਰਹਾਉ ॥

Bābā sācẖā sāhib ḏūr na ḏekẖ.  Sarab joṯ jagjīvanā sir sir sācẖā lekẖ. ||1|| rahā▫o.

 

O (baaba) revered dear, do not (deykh-u = see) consider (saachaa) the Eternal (sahib-u) Master (door-i) far somewhere.

(Sarab) all creatures have (jot-i = light) the life given by (jagjeevna = life of the world/creatures) the Creator and (leykh-u = writing) commands of (saachaa) the Eternal have been written (sir-i sir-i) on every head, i.e. roles of all creatures have been allotted by the Creator – and IT directs everyone from within. 1.

(Rahaau) pause and reflect on this.

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰਿਖੀ ਮੁਨੀ ਸੰਕਰੁ ਇੰਦੁ ਤਪੈ ਭੇਖਾਰੀ ॥ ਮਾਨੈ ਹੁਕਮੁ ਸੋਹੈ ਦਰਿ ਸਾਚੈ ਆਕੀ ਮਰਹਿ ਅਫਾਰੀ ॥

Barahmā bisan rikẖī munī sankar inḏ ṯapai bẖekẖārī.  Mānai hukam sohai ḏar sācẖai ākī marėh afārī.

Brahma, Vishnu, hermits, silent saves Shiva, Indra, penitent sad beggars

 

Brahma, (bisan-u) Vishnu, Sankar-u/Shankar/Mahesh, (ind-u) Indra i.e. the gods, (rikhi/rishis, muni) the sages, (tapai) those practicing austerities and (bheykhaari = beggars) Yogis.

Whosoever of these (maanai = accepts) complies with (hukam-u) Divine commands, (sohai = looks good) is glorified (dar-i) in court (saachai) of the Eternal; (aaki = rebel) those who disobey, (marah-i = die) perish (aphaari = bloated) because of their arrogance.

 

ਜੰਗਮ ਜੋਧ ਜਤੀ ਸੰਨਿਆਸੀ ਗੁਰਿ ਪੂਰੈ ਵੀਚਾਰੀ ॥ ਬਿਨੁ ਸੇਵਾ ਫਲੁ ਕਬਹੁ ਨ ਪਾਵਸਿ ਸੇਵਾ ਕਰਣੀ ਸਾਰੀ ॥੨॥

Jangam joḏẖ jaṯī sani▫āsī gur pūrai vīcẖārī.  Bin sevā fal kabahu na pāvas sevā karṇī sārī. ||2||

 

(Jangam = on legs) the Shaivites/Yogis/ascetics who wander all over, (jodh) warriors and (jati) celibates (saniaasi) engage in their pursuits, but I (veechaari) contemplate teachings of (poorai) the perfect guru, and have realized that –

(Phal-u = fruit) fulfilment of the objective to find the Almighty can (kabahu na) never be (paavas-i) achieved (bin-u) without (seyva = service) obedience to Divine commands; (seyva) obedience is (saari) a sublime (karni) deed. 2.

 

ਨਿਧਨਿਆ ਧਨੁ ਨਿਗੁਰਿਆ ਗੁਰੁ ਨਿੰਮਾਣਿਆ ਤੂ ਮਾਣੁ ॥ ਅੰਧੁਲੈ ਮਾਣਕੁ ਗੁਰੁ ਪਕੜਿਆ ਨਿਤਾਣਿਆ ਤੂ ਤਾਣੁ ॥

Niḏẖni▫ā ḏẖan niguri▫ā gur nimāṇiā ṯū māṇ.  Anḏẖulai māṇak gur pakṛi▫ā niṯāṇi▫ā ṯū ṯāṇ.

 

O Almighty, (too) You are (dhan-u) the wealth for (nidhaniaa = without wealth) the poor, (gur-u) guru for (niguriaa) the guru-less and (maan-u) honor of (nimaaniaa) the honor-less.

(Andhulai = the blind) an ignorant person who (pakrriaa = holds) is guided by (gur-u) the guru, gets awareness of (maanak = jewel) Your valuable Naam; (too) You are (taan-u) the strength/support of (nitaaniaa) the weak, i.e. You enable him/her to overcome vices in the world-play.

 

ਹੋਮ ਜਪਾ ਨਹੀ ਜਾਣਿਆ ਗੁਰਮਤੀ ਸਾਚੁ ਪਛਾਣੁ ॥ ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਦਰਿ ਢੋਈ ਝੂਠਾ ਆਵਣ ਜਾਣੁ ॥੩॥

Hom japā nahī jāṇi▫ā gurmaṯī sācẖ pacẖẖāṇ.  Nām binā nāhī ḏar dẖo▫ī jẖūṯẖā āvaṇ jāṇ. ||3||

 

(Saach-u) the Eternal is not (jaaniaa = known) found within by performing (hom/Havan) fire sacrifices or (japaa) recitation of Mantras; you can (pachhaan-u) recognize IT within (gurmati) with the guru’s counsel/guidance.

There is no (ddhoee = support) acceptance (dar-i) in court of the Almighty for (jhoottha = false) an impostor; s/he is denied union with the Almighty and put in (aavan = coming, jaan-u = going) cycles of births and deaths. 3.

 

ਸਾਚਾ ਨਾਮੁ ਸਲਾਹੀਐ ਸਾਚੇ ਤੇ ਤ੍ਰਿਪਤਿ ਹੋਇ ॥ ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥

Sācẖā nām salāhī▫ai sācẖe ṯe ṯaripaṯ ho▫e.  Gi▫ān raṯan man mājī▫ai bahuṛ na mailā ho▫e.

 

We should (salaaheeai = praise) acknowledge and practice (naam-u) virtues and commands of (saachaa) the Eternal, to find IT; (tripat-i) Satisfaction of mind (hoey) comes (tey) with finding (saachey) the Eternal.

When we (maajeeai = rub clean) cleanse our (man-u) mind with (giaan) awareness of (ratan-i = jewel) Naam, then it (na hoey) is not (maila = dirty) defiled – with vices (bahurr-i) again.

 

ਜਬ ਲਗੁ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਬ ਲਗੁ ਬਿਘਨੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਸਿਰੁ ਦੇ ਛੁਟੀਐ ਮਨਿ ਤਨਿ ਸਾਚਾ ਸੋਇ ॥੪॥੧੦॥

Jab lag sāhib man vasai ṯab lag bigẖan na ho▫e.  Nānak sir ḏe cẖẖutī▫ai man ṯan sācẖā so▫e. ||4||10||

 

(Jab lag) as long as (sahib-u) the Master (vasai) abides (man-i) in the mind, (tab lag) until then there (hoey) is no (bighan-u) obstacle, i.e. vices which hinder efforts to find the Almighty cannot affect the mind.

We can (chhutteeai) be freed from vices by (dey = giving) surrendering (sir-i = head) our self-importance and thus experience (soey = that) the One Master (man-i) in mind and (tan-i) body, says Guru Nanak. 4. 10

 

————————————————————-

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨਾਮੁ ਨਿਰਮਾਇਲੁ ਤਾ ਕੈ ਮੈਲੁ ਨ ਰਾਤੀ ॥ ਪ੍ਰੀਤਮ ਨਾਥੁ ਸਦਾ ਸਚੁ ਸੰਗੇ ਜਨਮ ਮਰਣ ਗਤਿ ਬੀਤੀ ॥੧॥

Mārū mėhlā 1.  Jogī jugaṯ nām nirmā▫il ṯā kai mail na rāṯī.  Parīṯam nāth saḏā sacẖ sange janam maraṇ gaṯ bīṯī. ||1||

 

Composition of the first Guru in Raga Maaroo. (Jogi) the yogi who (jugat-i = method) conducts the self by (naam-u) virtues and commands of the Almighty is (nirmaail-u = without dirt) clean; (mail-u) the dirt – of vices – does not stain (ta = that, kai = to) him/her (raati) a bit.

S/he (sadaa) ever keeps (preetam) the Beloved (saach-u) Eternal (naath-u) Master (sangey = with) in mind; his/her (gat-i) state of (janam) births and (maran) deaths has (beetee) passed – s/he attains union with the Almighty. 1.

 

ਗੁਸਾਈ ਤੇਰਾ ਕਹਾ ਨਾਮੁ ਕੈਸੇ ਜਾਤੀ ॥ ਜਾ ਤਉ ਭੀਤਰਿ ਮਹਲਿ ਬੁਲਾਵਹਿ ਪੂਛਉ ਬਾਤ ਨਿਰੰਤੀ ॥੧॥ ਰਹਾਉ ॥

Gusā▫ī ṯerā kahā nām kaise jāṯī.  Jā ṯa▫o bẖīṯar mahal bulāvėh pūcẖẖa▫o bāṯ niranṯī. ||1|| rahā▫o.

 

O (gusaaee = master of the world) Almighty, I wish to (kahaa) call You by (teyra) Your (naam-u) name, but (kaisey) how can I (jaati) know it?

(Ja) if You (bulavaah-i) call me (bheetar-i) in (tau) Your (mahal-i) palace then I shall (poochhau) ask this (baat-i) thing (niranti = without gap) when close to You. 1.

(Rahaau) pause and reflect on this.

Message: One who is able to see within becomes aware of Naam or Divine virtues and commands.

 

ਬ੍ਰਹਮਣੁ ਬ੍ਰਹਮ ਗਿਆਨ ਇਸਨਾਨੀ ਹਰਿ ਗੁਣ ਪੂਜੇ ਪਾਤੀ ॥ ਏਕੋ ਨਾਮੁ ਏਕੁ ਨਾਰਾਇਣੁ ਤ੍ਰਿਭਵਣ ਏਕਾ ਜੋਤੀ ॥੨॥

Barahmaṇ barahm gi▫ān isnānī har guṇ pūje pāṯī.  Ėko nām ek nārā▫iṇ ṯaribẖavaṇ ekā joṯī. ||2||

 

A Brahman (isnaani) takes baths at pilgrim centers and (poojey) worships his deity (paati) with leaves and flowers; but one with (giaan) awareness of the Almighty within, lives by (gun) virtues of the (har-i) the Almighty (brahm) Creator.

S/e believes in (eyk-u) One (naaraain-u) Almighty and keeps in mind Naam or virtues and commands of (eyko) the lone Master; (tribhavan – three regions) the whole world has (eyka) only One (joti) light, i.e. the Almighty pervades everywhere. 2.

 

Note: The next stanza uses the shop of a dealer as metaphor. He weighs the merchandise with a hand-held scale which has a rod hung at the middle with pans hanging from either end. The weight measure is put in one pan against which an item is weighed.

 

ਜਿਹਵਾ ਡੰਡੀ ਇਹੁ ਘਟੁ ਛਾਬਾ ਤੋਲਉ ਨਾਮੁ ਅਜਾਚੀ ॥ ਏਕੋ ਹਾਟੁ ਸਾਹੁ ਸਭਨਾ ਸਿਰਿ ਵਣਜਾਰੇ ਇਕ ਭਾਤੀ ॥੩॥
Jihvā dandī ih gẖat cẖẖābā ṯola▫o nām ajācẖī.  Ėko hāt sāhu sabẖnā sir vaṇjāre ik bẖāṯī. ||3||

 

(Jihva) the tongue is (ddanddi) the rod and (ihu) this (ghatt-u) mind is (chhaaba) the pan in which I (tolau) weigh (ajaachi) the inestimable Naam, i.e. I utter and contemplate virtues of the Creator.

There is (eyko) only one (haatt-u) shop (sir-i = over the head) of (sabhna) all (vanjaarey = merchants) sales-men/women of (ik) one (bhaati) type, i.e. everyone is governed by virtues and commands of the Almighty. 3.

 

ਦੋਵੈ ਸਿਰੇ ਸਤਿਗੁਰੂ ਨਿਬੇੜੇ ਸੋ ਬੂਝੈ ਜਿਸੁ ਏਕ ਲਿਵ ਲਾਗੀ ਜੀਅਹੁ ਰਹੈ ਨਿਭਰਾਤੀ ॥ ਸਬਦੁ ਵਸਾਏ ਭਰਮੁ ਚੁਕਾਏ ਸਦਾ ਸੇਵਕੁ ਦਿਨੁ ਰਾਤੀ ॥੪॥

Ḏovai sire saṯgurū nibeṛe so būjẖai jis ek liv lāgī jī▫ahu rahai nibẖrāṯī.  Sabaḏ vasā▫e bẖaram cẖukā▫e saḏā sevak ḏin rāṯī. ||4||

 

(Satiguru) the true guru (nibeyrrey) settles (dovey) both (sirey) ends – relieves one of hardship here and in the hereafter; one whose (liv) focus (laagi) fixes on (eyk) the One; s/he (rahai) remains (nibhraati) free of delusion – does not go astray.

One who (vasaaey = causes to abide) keeps in mind (sabad-u = word) the guru’s teachings, s/he (sadaa) ever acts (s-evak-u = servant) in obedience to the Almighty (din-u) day and (raati) night, i.e. in all activity, and thus (chukaaey) ends (bharam-u) wandering in cycles of births and deaths. 4.

 

ਊਪਰਿ ਗਗਨੁ ਗਗਨ ਪਰਿ ਗੋਰਖੁ ਤਾ ਕਾ ਅਗਮੁ ਗੁਰੂ ਪੁਨਿ ਵਾਸੀ ॥ ਗੁਰ ਬਚਨੀ ਬਾਹਰਿ ਘਰਿ ਏਕੋ ਨਾਨਕੁ ਭਇਆ ਉਦਾਸੀ ॥੫॥੧੧॥

Ūpar gagan gagan par gorakẖ ṯā kā agam gurū pun vāsī.  Gur bacẖnī bāhar gẖar eko Nānak bẖa▫i▫ā uḏāsī. ||5||11||

 

(Gagan-u) the sky is (oopar-i) above all and (gorakh-u = protector of the world) the Almighty is (oopar-i) over (gagan) the sky, i.e. a mind that attains the exalted state of awareness of Divine presence, (agam = beyond reach/comprehension) the Almighty Guru is (pun-i) then (vaasi) resident (ta = that, ka = of) that, i.e. guides from within.

Through (bachni = words) teachings of (gur) the guru within, I have understood that (baahar-i) outside and (ghar-i = in the house) within is (eyko) the One Almighty; so Nanak (bhaiaa) has become (udaasi) detached – from the world-play and attached to the One within. 5. 11.

 

Page 993

 

ਰਾਗੁ ਮਾਰੂ ਮਹਲਾ ੧ ਘਰੁ ੫  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg mārū mėhlā 1 gẖar 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Maaroo, (ghar-u 5) to be sung to the fifth beat.   Invoking the One all-pervasive Almighty who may be known with the true guru’s grace.

 

ਅਹਿਨਿਸਿ ਜਾਗੈ ਨੀਦ ਨ ਸੋਵੈ ॥ ਸੋ ਜਾਣੈ ਜਿਸੁ ਵੇਦਨ ਹੋਵੈ ॥ ਪ੍ਰੇਮ ਕੇ ਕਾਨ ਲਗੇ ਤਨ ਭੀਤਰਿ ਵੈਦੁ ਕਿ ਜਾਣੈ ਕਾਰੀ ਜੀਉ ॥੧॥

Ahinis jāgai nīḏ na sovai.  So jāṇai jis veḏan hovai.  Parem ke kān lage ṯan bẖīṯar vaiḏ kė jāṇai kārī jī▫o. ||1||

 

One who (jaagai = awake) is conscious of the Almighty (ahinis-i) day and night, and does not (sovai = goes to sleep, need = in sleep) lose that consciousness; but (so) that person (jis-u) who (hovai) has (veydan) the pang – of separation, and yearns for the Almighty (jaanai) understands what this pain is due to.

(Vaid) the physician (ki = what?) does not (jaanai) know (kaari) the treatment for the pain caused by (kaan) arrows of (preym) love/yearning (bheetar-i) in (tan) the body, i.e. the pain of separation from the Beloved Almighty. 1.

 

ਜਿਸ ਨੋ ਸਾਚਾ ਸਿਫਤੀ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਕਿਸੈ ਬੁਝਾਏ ॥ ਅੰਮ੍ਰਿਤ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿ ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Jis no sācẖā sifṯī lā▫e.  Gurmukẖ virle kisai bujẖā▫e.  Amriṯ kī sār so▫ī jāṇai jė amriṯ kā vāpārī jī▫o. ||1|| rahā▫o.

 

One (jis no) whom (saachaa) the Eternal (laaey) engages (siphti) in praise and practice of Naam or Divine virtues and commands, – s/he unites with the Almighty and is relived of the pain; but God (bujhaaey) gives the understanding for this to (kisai) some (virley) rare person (gurmukh-i) through the guru’s teachings.

(Amrit) the life-giving elixir – of Naam or Divine virtues and commands as taught by the guru, is the medicine for that pain; but (soee) only that person (jaanai) knows its (saar) value (j-i) who is (vaapaari = dealer) who has experienced living by Naam-amrit and benefitted. 1.

(Rahaau) pause and reflect on this.

 

ਪਿਰ ਸੇਤੀ ਧਨ ਪ੍ਰੇਮੁ ਰਚਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਤਥਾ ਚਿਤੁ ਲਾਏ ॥ ਸਹਜ ਸੇਤੀ ਧਨ ਖਰੀ ਸੁਹੇਲੀ ਤ੍ਰਿਸਨਾ ਤਿਖਾ ਨਿਵਾਰੀ ਜੀਉ ॥੨॥

Pir seṯī ḏẖan parem racẖā▫e.  Gur kai sabaḏ ṯathā cẖiṯ lā▫e.  Sahj seṯī ḏẖan kẖarī suhelī ṯarisnā ṯikẖā nivārī jī▫o. ||2||

 

The relationship between God and the seeker is like that of the husband and wife: The way (dhan) the wife (rachaaey) develops (preym-u) love (seyti) for (pir) the husband.

(Tathaa) similarly the seeker (laaey) fixes (chit-u) the mind (sabad-i = on the word) on teachings of (gur) the guru – to live by Naam which enables to find the Master.

Such a soul-wife remains (khari) very (suheyli = comfortable) happy and (seyti = with) in (sahaj) poise, – does not waver from the guru’s teachings; her (trisna = craving, trikha = thirst) running to satisfy desires (nivaari = taken away) ends – because she unites with the Spouse. 2.

 

ਸਹਸਾ ਤੋੜੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਸਹਜੇ ਸਿਫਤੀ ਧਣਖੁ ਚੜਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਸੁੰਦਰਿ ਜੋਗਾਧਾਰੀ ਜੀਉ ॥੩॥

Sahsā ṯoṛe bẖaram cẖukā▫e.  Sėhje sifṯī ḏẖaṇakẖ cẖaṛā▫e.  Gur kai sabaḏ marai man māre sunḏar jogāḏẖārī jī▫o. ||3||

 

She (torrey = breaks) overcomes (sahsaa) anxiety due to separation and (chukaaey) ends (bharam-u) wandering to find the Almighty. She (charraaey) pulls (dhanakh-u = bow) the string of the bow along-with the arrow of, i.e. engages in (siphti) praise and practice of Divine virtues and commands.

She (marai) dies, i.e. submits the self (sabd-i = with the word) to the teachings of the guru  (maarey) killing (man-u) the mind/ego; s/he is (sundar-i = beautiful) likeable and (jogaadhaar-i) attains union with the Almighty-husband. 3.

 

ਹਉਮੈ ਜਲਿਆ ਮਨਹੁ ਵਿਸਾਰੇ ॥ ਜਮ ਪੁਰਿ ਵਜਹਿ ਖੜਗ ਕਰਾਰੇ ॥ ਅਬ ਕੈ ਕਹਿਐ ਨਾਮੁ ਨ ਮਿਲਈ ਤੂ ਸਹੁ ਜੀਅੜੇ ਭਾਰੀ ਜੀਉ ॥੪॥

Ha▫umai jali▫ā manhu visāre.  Jam pur vajėh kẖaṛag karāre.  Ab kai kahi▫ai nām na mil▫ī ṯū saho jī▫aṛe bẖārī jī▫o. ||4||

 

One (jaliaa = burnt) possessed by (haumai) ego (visaarey) forgets the Almighty (manhu) from the mind.

S/he is (vajah-i) hit (karaarey) hard by (kharrag) daggers (pur-i = in town of) when taken by (jam) the agent of Divine justice, i.e. suffers terrible punishment of being denied access to the Almighty and put in cycles of births and deaths. 

You will not (milaee) get to remember Naam if you (kaheeai = say) ask for it (ab kai) at this time; (too) you will have to (sah-u) bear (bhaari = heavy/big) terrible punishment o (jeearrey) soul. 4.

 

ਮਾਇਆ ਮਮਤਾ ਪਵਹਿ ਖਿਆਲੀ ॥ ਜਮ ਪੁਰਿ ਫਾਸਹਿਗਾ ਜਮ ਜਾਲੀ ॥ ਹੇਤ ਕੇ ਬੰਧਨ ਤੋੜਿ ਨ ਸਾਕਹਿ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ਜੀਉ ॥੫॥

Mā▫i▫ā mamṯā pavėh kẖi▫ālī.  Jam pur fāshigā jam jālī.  Heṯ ke banḏẖan ṯoṛ na sākėh ṯā jam kare kẖu▫ārī jī▫o. ||5||

 

If you (pavah-i = put the self) remain (khiaali) thoughts of (mamta) attachment to (maaiaa) the world-play – relatives, wealth, status, pleasures and so on.

You (phaasahiga) will be trapped in (jaali) the web/noose of (jam) Divine justice when (pur-i = in town of) under control by (jam) Divine justice, and punished.

At that time you will (na saakah-i) not be able to (torr-i) break (bandhan) the fetters of (heyt) attachment to the world-play and (jam) agent of Divine justice (karah-i = causes, khuaaree = frustration) who does not let the transgressor unite with the Almighty, and the soul is pushed away. 5.

 

ਨਾ ਹਉ ਕਰਤਾ ਨਾ ਮੈ ਕੀਆ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਸਤਿਗੁਰਿ ਦੀਆ ॥ ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥੧॥੧੨॥

Nā ha▫o karṯā nā mai kī▫ā.  Amriṯ nām saṯgur ḏī▫ā.  Jis ṯū ḏėh ṯisai ki▫ā cẖārā Nānak saraṇ ṯumārī jī▫o. ||6||1||12||

 

I have neither (keeaa) done anything in the past nor I (karta) could do anything.

Until I was (deeaa = given) imparted awareness of (amrit) the life-giving elixir of (naam-u) Divine virtues and commands (satigur-i) by the true guru.

O Almighty, one (jis-u) whom (too) You (deyh-i) give, i.e. one who is dependent on You, (kiaa) what (chaara = ability) choice does s/he have except to place the self (tumaari) Your (saran-i = sanctuary) care and obedience, says Guru Nanak. 6. 1. 12.

 

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.

 

——————————————————————

 

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.

 

—————————————————————-

 

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.

 

————————————————————

 

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.

 

——————————————————

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.
Page 991

 

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.