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.

 

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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.

 

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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.

 

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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

 

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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.

 

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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.