SGGS pp 1001-1003, Maroo M: 5, Shabads 10-16.

 

ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੩                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo, (ghar-u 3) to be sung to the third beat.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ਜੀਅ ਸੁਖਦਾਤਾ ਤੁਮ ਕਾਹੇ ਬਿਸਾਰਿਓ ਅਗਿਆਨਥ ॥ ਹੋਛਾ ਮਦੁ ਚਾਖਿ ਹੋਏ ਤੁਮ ਬਾਵਰ ਦੁਲਭ ਜਨਮੁ ਅਕਾਰਥ ॥੧॥

Parān sukẖ▫ḏāṯa jī▫a sukẖ▫ḏāṯa ṯum kāhe bisāri▫o agi▫ānath.  Hocẖẖā maḏ cẖākẖ ho▫e ṯum bāvar ḏulabẖ janam akārath. ||1||

 

O (agiaanath) ignorant human being, (kaahey) why have (tum) you (bisaario) forgotten the Almighty (sukh = comfort, daata = giver) bestower of comfort in (praan) life and (sukhdaata = giver of peace) bestower of peace to (jeea) the mind.

(Chaakh-i = tasting) having drunk (hochhaa) a worthless (mad-u) intoxicant, i.e. falling prey to temptations, (tum) you (hoey) have become (baavar) mad and (dulabh = hard-to-get) the precious (janam-u) human birth is (akaarath) wasted. 1.

 

ਰੇ ਨਰ ਐਸੀ ਕਰਹਿ ਇਆਨਥ ॥ ਤਜਿ ਸਾਰੰਗਧਰ ਭ੍ਰਮਿ ਤੂ ਭੂਲਾ ਮੋਹਿ ਲਪਟਿਓ ਦਾਸੀ ਸੰਗਿ ਸਾਨਥ ॥੧॥ ਰਹਾਉ ॥

Re nar aisī karahi i▫ānath.  Ŧaj sarangḏẖar bẖaram ṯū bẖūlā mohi lapti▫o ḏāsī sang sānath. ||1|| rahā▫o.

 

(Rey) o (nar = person) human being, you (karah-i = do) act (aisi) so (iaanath) childishly – due to lack of understanding.

(Bhoola) misled (bhram-i) in delusion, (too) you (taj-i) have forgotten (saarangdhaar = support of the world) the Almighty, and (lapttio) cling (moh-i) in attachment (sang-i, saanath = in company) with (daasi = maidservant) the benedictions IT has given you.

(Rahaau) pause and reflect on this.

 

ਧਰਣੀਧਰੁ ਤਿਆਗਿ ਨੀਚ ਕੁਲ ਸੇਵਹਿ ਹਉ ਹਉ ਕਰਤ ਬਿਹਾਵਥ ॥ ਫੋਕਟ ਕਰਮ ਕਰਹਿ ਅਗਿਆਨੀ ਮਨਮੁਖਿ ਅੰਧ ਕਹਾਵਥ ॥੨॥

Ḏẖarṇīḏẖar ṯi▫āg nīcẖ kul sevėh ha▫o ha▫o karaṯ bihāvath.  Fokat karam karahi agi▫ānī manmukẖ anḏẖ kahāvath. ||2||

 

You (tiaag-i = forsakes) have forgotten (dharni = of earth/world + dhar = support) the Almighty, and (seyvah-i = serve) pursue things of (neech = low, kul = lineage) lesser value – are attached to relatives, wealth, status pleasures and so on; your life (bihaavath) is passing (karat = doing/saying) showing (hau hau = I and I) self-importance.

O (agiaani) ignorant person, You (karah-i) do such (phokatt = hollow) fruitless (karam) deeds; that is why you, (mamukh-i) the self-willed person (kahaavath) are called blind, i.e. those who do not obey Divine commands or those of the guru become direction-less and are lost in the world-play. 2.

 

ਸਤਿ ਹੋਤਾ ਅਸਤਿ ਕਰਿ ਮਾਨਿਆ ਜੋ ਬਿਨਸਤ ਸੋ ਨਿਹਚਲੁ ਜਾਨਥ ॥ ਪਰ ਕੀ ਕਉ ਅਪਨੀ ਕਰਿ ਪਕਰੀ ਐਸੇ ਭੂਲ ਭੁਲਾਨਥ ॥੩॥

Saṯ hoṯā asaṯ kar māni▫ā jo binsaṯ so nihcẖal jānath.  Par kī ka▫o apnī kar pakrī aise bẖūl bẖulānath. ||3||

 

The Almighty (hota = remains) is Eternal, but you (kar-i maaniaa = make believe) deem IT (asat-i = not true) non-existent, and the perishable world-play which (binsat) is perishable, you (jaanath) consider it (nihchal = unshakable) imperishable – thinking it will ever be with you.

Things which will (ki = of, par = others) belong to others on death, you (pakri) hold on to them (kar-i) considering them ever your (apni) own; (aisey) this is how you (bhool) are deluded and (bhulaanath) misled. 3.

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਸਭ ਏਕੈ ਨਾਮਿ ਤਰਾਨਥ ॥ ਗੁਰੁ ਨਾਨਕੁ ਉਪਦੇਸੁ ਕਹਤੁ ਹੈ ਜੋ ਸੁਨੈ ਸੋ ਪਾਰਿ ਪਰਾਨਥ ॥੪॥੧॥੧੦॥

Kẖaṯrī barāhmaṇ sūḏ vais sabẖ ekai nām ṯarānath.  Gur Nānak upḏes kahaṯ hai jo sunai so pār parānath. ||4||1||10||

 

The caste system discriminates between people – dividing them into Khatri/Kshatrya, Brahmin, (sood) Shudra and (vais) Vaish, but all of them (taraanath = swim) can get across the world-ocean of vices – to God – through living (naam-i) by virtues and commands of (eykai) the One Almighty.

Guru Nanak (kahat = says) gives this (updeys-u) guidance: One (jo) who (sunai) listens to – and obeys – Divine commands, (so) that person (paraanath) lands (paar-i) on the far shore of, i.e. gets across the world-ocean of vices to God. 4. 1. 10.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਗੁਪਤੁ ਕਰਤਾ ਸੰਗਿ ਸੋ ਪ੍ਰਭੁ ਡਹਕਾਵਏ ਮਨੁਖਾਇ ॥ ਬਿਸਾਰਿ ਹਰਿ ਜੀਉ ਬਿਖੈ ਭੋਗਹਿ ਤਪਤ ਥੰਮ ਗਲਿ ਲਾਇ ॥੧॥

Mārū mėhlā 5.  Gupaṯ karṯā sang so parabẖ dėhkāva▫e manukẖā▫e. Bisār har jī▫o bikẖai bẖogėh ṯapaṯ thamm gal lā▫e. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. One (karta) commits transgressions in (gupat-u) hiding, but (so = that) the (parbh-u) Almighty is (sang-i) with him/her – watching; s/he can only (ddahkaavaey) deceive (manukhaaey) people.

(Bisaar-i) forgetting commands of (jeeo) the revered (har-i) Almighty, s/he (bhogah-i) indulges (bikhai) in vices, but is ultimately made to (gal-i laa-e) embrace (tapat) the hot (thamm) pillar, i.e. will be tortured/punished by Divine justice. 1.

 

Note: Some vices are mentioned in succeeding lines.

 

ਰੇ ਨਰ ਕਾਇ ਪਰ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਕੁਚਲ ਕਠੋਰ ਕਾਮਿ ਗਰਧਭ ਤੁਮ ਨਹੀ ਸੁਨਿਓ ਧਰਮ ਰਾਇ ॥੧॥ ਰਹਾਉ ॥

Re nar kā▫e par garihi jā▫e.  Kucẖal kaṯẖor kām garḏẖabẖ ṯum nahī suni▫o ḏẖaram rā▫e. ||1|| rahā▫o.

 

(Rey) o (nar) human being, (kaaey) why do you (jaaey) go to (par) another’s (grih-i) house, i.e. indulge with another’s spouse?

You are (kuchal) dirty with vices and (katthor) cruel, o (kaam-i) lustful (gardhab) ass; have (tum) you (nahi) not (sunio) heard of Dharam Raaey – the metaphoric dispenser of Divine justice? 1.

(Rahaau) pause and reflect on this.

 

ਬਿਕਾਰ ਪਾਥਰ ਗਲਹਿ ਬਾਧੇ ਨਿੰਦ ਪੋਟ ਸਿਰਾਇ ॥ ਮਹਾ ਸਾਗਰੁ ਸਮੁਦੁ ਲੰਘਨਾ ਪਾਰਿ ਨ ਪਰਨਾ ਜਾਇ ॥੨॥

Bikār pāthar galėh bāḏẖe ninḏ pot sirā▫e.  Mahā sāgar samuḏ langẖnā pār na parnā jā▫e. ||2||

 

You have (paathar = stones) the load of (bikaar) vices (baadhey) tied (galah-i) round the neck and (pott = bundle) the load of (nind) slandering others (siraaey) on the head.

Remember, you have (langhna) to cross (maha saagar = ocean, samud-u = sea) the ocean; it is (na jaaey) not possible to (parna = land) reach (paar-i) the far shore – with so much load –, i.e. these vices are impediments to reaching God. 2.

 

ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਬਿਆਪਿਓ ਨੇਤ੍ਰ ਰਖੇ ਫਿਰਾਇ ॥ ਸੀਸੁ ਉਠਾਵਨ ਨ ਕਬਹੂ ਮਿਲਈ ਮਹਾ ਦੁਤਰ ਮਾਇ ॥੩॥

Kām kroḏẖ lobẖ mohi bi▫āpi▫o neṯar rakẖe firā▫e.  Sīs uṯẖāvan na kabhū mil▫ī mahā ḏuṯar mā▫e. ||3||

 

You are (biaapio = affected) possessed (kaam-i) by lust, (krodh-i) by anger, (lobh-i) by greed and (moh-i) by attachments to the world-play, but (rakhey) keep your (neytr) eyes (phiraaey) turned away, i.e. do not want to see the reality.

You will not (milaee) be able to (uthaavan) raise your (sees-u) head over water; how will you get across (mahaa = great) the terrible (maa-e) world-play, i.e. you will not be able to get across, (dutar) the hard-to-cross world-ocean, to reach God. 3.

 

ਸੂਰੁ ਮੁਕਤਾ ਸਸੀ ਮੁਕਤਾ ਬ੍ਰਹਮ ਗਿਆਨੀ ਅਲਿਪਾਇ ॥ ਸੁਭਾਵਤ ਜੈਸੇ ਬੈਸੰਤਰ ਅਲਿਪਤ ਸਦਾ ਨਿਰਮਲਾਇ ॥੪॥

Sūr mukṯā sasī mukṯā barahm gi▫ānī alipā▫e.  Subẖāvaṯ jaise baisanṯar alipaṯ saḏā niramlā▫e. ||4||

 

The way (soor-u) the sun and (sasee) the moon (mukta = free) remain untouched by the dirt they throw their light on, similarly (brahm = creator, giaani = aware of virtues of) one who finds the Almighty within – and emulates IT’s virtues – (alipaaey) remains unaffected by temptations in the world-play, while being in it.

(Jaisey) like is (subhaavat = by nature) the nature of (baisantar) fire, the Brahm Giaani –is aware of Naam or Divine virtues and commands, remains (alipt) untouched by vices in the world-play and is (sadaa) ever (nirmalaaey = clean) free of them. 4.

 

ਜਿਸੁ ਕਰਮੁ ਖੁਲਿਆ ਤਿਸੁ ਲਹਿਆ ਪੜਦਾ ਜਿਨਿ ਗੁਰ ਪਹਿ ਮੰਨਿਆ ਸੁਭਾਇ ॥

Jis karam kẖuli▫ā ṯis lahi▫ā paṛ▫ḏā jin gur pėh mani▫ā subẖā▫e.

 

One (jis-u) on whom (karam-u) destiny based on past good deeds (khuliaa = opens) takes effect, – s/he finds the true guru and with his teachings – (tis-u = that) his/her (parrdaa) veil – of ignorance (lahiaa) is removed; s/he is one (jin-i) who (pah-i) being with, i.e. receiving guidance of, the guru, (subhaaey) lovingly (manniaa) obeys the Creator.

 

Page 1002

 

ਗੁਰਿ ਮੰਤ੍ਰੁ ਅਵਖਧੁ ਨਾਮੁ ਦੀਨਾ ਜਨ ਨਾਨਕ ਸੰਕਟ ਜੋਨਿ ਨ ਪਾਇ ॥੫॥੨॥

Gur manṯar avkẖaḏẖ nām ḏīnā jan Nānak sankat jon na pā▫e. ||5||2||

 

(Gur-i) the guru (deena = gives) imparts awareness of, – and creates commitment to – (naam-u) Divine virtues and commands; his (mantr-u) instructions, are like (avkhadh-u) the medicine; one who follows them does not (paaey) suffer (sankatt) the agony of being put (jon-i) in the womb, i.e. is not reborn, says (jan) humble fifth Nanak. 5. 2.

 

ਰੇ ਨਰ ਇਨ ਬਿਧਿ ਪਾਰਿ ਪਰਾਇ ॥ ਧਿਆਇ ਹਰਿ ਜੀਉ ਹੋਇ ਮਿਰਤਕੁ ਤਿਆਗਿ ਦੂਜਾ ਭਾਉ ॥ ਰਹਾਉ ਦੂਜਾ ॥੨॥੧੧॥

Re nar in biḏẖ pār parā▫e.  Ḏẖi▫ā▫e har jī▫o ho▫e mirṯak ṯi▫āg ḏūjā bẖā▫o. Rahā▫o ḏūjā. ||2||11||

 

(Rey) o (nar) human being, it is by (in) this (bidh-i) method that one (paraaey = lands, paar-i = on far shore) gets across the world-ocean – to reach God.

(Hoey) be (mirtak-u) dead, i.e. break attachments to the world-play like a dead person, (tiaag-i) give up (dooja = other, bhaau = love/ideas) duality and (dhiaaey) pay attention to – commands of – (jeeo) revered (har-i) Almighty.

(Dooja = second, Rahaau = pause) pause again and reflect on the last lines of the Shabad.

 

Note: Many Shabads in Gurbani have two Rahaau or pauses, as in this case. Usually the first pause asks a question and the second answers that. In this case the first pause asked the human if s/he had not heard of Dharam Raaey – the dispenser of Divine justice – who sends the erring souls for reincarnation. The second pause tells us how to escape this.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਬਾਹਰਿ ਢੂਢਨ ਤੇ ਛੂਟਿ ਪਰੇ ਗੁਰਿ ਘਰ ਹੀ ਮਾਹਿ ਦਿਖਾਇਆ ਥਾ ॥ ਅਨਭਉ ਅਚਰਜ ਰੂਪੁ ਪ੍ਰਭ ਪੇਖਿਆ ਮੇਰਾ ਮਨੁ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਇਆ ਥਾ ॥੧॥

Mārū mėhlā 5.  Bāhar dẖūdẖan ṯe cẖẖūt pare gur gẖar hī māhi ḏikẖā▫i▫ā thā.  Anbẖa▫o acẖraj rūp parabẖ pekẖi▫ā merā man cẖẖod na kaṯhū jā▫i▫ā thā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. I (chhoott-i parey = was freed) do not need to (ddhooddhan) search (baahr-i) outside once (gur-i) the guru (dikhiaa thaa) showed that God is (maah-i) in (ghar-i = house) the mind (hi) itself.

Once I (peykhiaa) saw (acharj) wondrous (roop-u) form of (prabh) God through (anbhau) inner experience, (meyra) my (man-u) mind does not (jaaiaa tha = went) go to search (katahoo) anywhere else .1.

 

ਮਾਨਕੁ ਪਾਇਓ ਰੇ ਪਾਇਓ ਹਰਿ ਪੂਰਾ ਪਾਇਆ ਥਾ ॥ ਮੋਲਿ ਅਮੋਲੁ ਨ ਪਾਇਆ ਜਾਈ ਕਰਿ ਕਿਰਪਾ ਗੁਰੂ ਦਿਵਾਇਆ ਥਾ ॥੧॥ ਰਹਾਉ ॥

Mānak pā▫i▫o re pā▫i▫o har pūrā pā▫i▫ā thā.  Mol amol na pā▫i▫ā jā▫ī kar kirpā gurū ḏivā▫i▫ā thā. ||1|| rahā▫o.

 

When I (paaiaa thaa) found (poora = perfect) the profound (har-i) Almighty within, I proclaimed, (rey) o people, I (paaiaao) have found (maanak-u) the Jewel – received the wealth of awareness of Divine virtues and commands.

(Amol-u) the priceless Almighty (na jaaee) cannot be (paaiaa) obtained (mol-i) at a price; the guru (kar-i kirpa) kindly (divaaiaa = caused to be given) imparts IT’s virtues. 1.

(Rahaau) pause and reflect on this.

 

ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਪਾਰਬ੍ਰਹਮੁ ਮਿਲਿ ਸਾਧੂ ਅਕਥੁ ਕਥਾਇਆ ਥਾ ॥ ਅਨਹਦ ਸਬਦੁ ਦਸਮ ਦੁਆਰਿ ਵਜਿਓ ਤਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਚੁਆਇਆ ਥਾ ॥੨॥

Aḏisat agocẖar pārbarahm mil sāḏẖū akath kathā▫i▫ā thā.  Anhaḏ sabaḏ ḏasam ḏu▫ār vaji▫o ṯah amriṯ nām cẖu▫ā▫i▫ā thā. ||2||

 

(Paarbrahm-u) the Supreme Being is (adistt-u) unseen and (agochar-u) not perceived by the senses – IT can only be experienced; (akath-u) the ineffable Master is (kathaaiaa) described – through IT’s virtues – (mil-i = on meeting) with guidance of (saadhoo) the guru.

Then (anhad = unstruck, sabad = word) celestial music by way of awareness of Divine virtues (vajaio) plays (dasam duaar-i) in tenth gate, i.e. in the high state of consciousness, to perceive (amrit) the nectar of (naam) Divine virtues (chuaaiaa) flowing in. 2.

 

ਤੋਟਿ ਨਾਹੀ ਮਨਿ ਤ੍ਰਿਸਨਾ ਬੂਝੀ ਅਖੁਟ ਭੰਡਾਰ ਸਮਾਇਆ ਥਾ ॥ ਚਰਣ ਚਰਣ ਚਰਣ ਗੁਰ ਸੇਵੇ ਅਘੜੁ ਘੜਿਓ ਰਸੁ ਪਾਇਆ ਥਾ ॥੩॥

Ŧot nāhī man ṯarisnā būjẖī akẖut bẖandār samā▫i▫ā thā.  Cẖaraṇ cẖaraṇ cẖaraṇ gur seve agẖaṛ gẖaṛi▫o ras pā▫i▫ā thā. ||3||

 

My mind now (smaaiaa) contains (akhutt) an inexhaustible (bhanddaar) stock of everything; there is no (tott-i) shortage, and hence the fire of (trisna) craving (man-i) of the mind (boojhi) has been quenched.

It is (seyvey = served, charan = feet – thrice) by obedience to the guru in thought, word and deed, that (agharr-u) the incorrigible mind is (gharrio = shaped) transformed by (paaiaa) receiving awareness of (ras-u = elixir) Naam. 3.

 

ਸਹਜੇ ਆਵਾ ਸਹਜੇ ਜਾਵਾ ਸਹਜੇ ਮਨੁ ਖੇਲਾਇਆ ਥਾ ॥ ਕਹੁ ਨਾਨਕ ਭਰਮੁ ਗੁਰਿ ਖੋਇਆ ਤਾ ਹਰਿ ਮਹਲੀ ਮਹਲੁ ਪਾਇਆ ਥਾ ॥੪॥੩॥੧੨॥

Sėhje āvā sėhje jāvā sėhje man kẖelā▫i▫ā thā.  Kaho Nānak bẖaram gur kẖo▫i▫ā ṯā har mahlī mahal pā▫i▫ā thā. ||4||3||12||

 

I now (aava) come (sahjey) in poise and (jaava) go in poise, i.e. naturally carry on with activities of life, with (man -u) the mind (kheylaaiaa = play) happy and (sahjey) in poise.

When (gur-i) the guru (khoiaa = lost) removed (bharam) the delusion – of God not being present with me, (ta) then I (paaiaa) found (mahal-u = palace) the abode (mahli = master of the palace) of the Almighty within me. 4. 3. 12.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਜਿਸਹਿ ਸਾਜਿ ਨਿਵਾਜਿਆ ਤਿਸਹਿ ਸਿਉ ਰੁਚ ਨਾਹਿ ॥ ਆਨ ਰੂਤੀ ਆਨ ਬੋਈਐ ਫਲੁ ਨ ਫੂਲੈ ਤਾਹਿ ॥੧॥

Mārū mėhlā 5.  Jisahi sāj nivāji▫ā ṯisėh si▫o rucẖ nāhi.  Ān rūṯī ān bo▫ī▫ai fal na fūlai ṯāhi. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The Creator (jisah-i) who (saaj-i) created and (nivaajiaa) honored you with human form, you do not have (ruch-i = aptitude) to live (siau) by (tisha-i = of that) IT’s commands, o human being.

Remember if in (aan) various (rooti) in seasons, we (boeeai) sow seeds of (aan) other seasons, (phal-u = fruit) output is not (phoolai = fructify) obtained with (taah-i) that sowing. 1.

 

ਰੇ ਮਨ ਵਤ੍ਰ ਬੀਜਣ ਨਾਉ ॥ ਬੋਇ ਖੇਤੀ ਲਾਇ ਮਨੂਆ ਭਲੋ ਸਮਉ ਸੁਆਉ ॥੧॥ ਰਹਾਉ ॥

Re man vaṯar bījaṇ nā▫o.  Bo▫e kẖeṯī lā▫e manū▫ā bẖalo sama▫o su▫ā▫o. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, human birth is the (vatr = right moisture) the right time/opportunity for (beejan) sowing, i.e. living by (naau) Naam.

(Boey) sow (kheyti) the soil/body with Naam, (laaey = engage, manooaa = mind) be sincere; this is (bhalo) the good (samau = time) opportunity for this (suaaau) purpose. 1.

(Rahaau) pause and reflect on this.

 

ਖੋਇ ਖਹੜਾ ਭਰਮੁ ਮਨ ਕਾ ਸਤਿਗੁਰ ਸਰਣੀ ਜਾਇ ॥ ਕਰਮੁ ਜਿਸ ਕਉ ਧੁਰਹੁ ਲਿਖਿਆ ਸੋਈ ਕਾਰ ਕਮਾਇ ॥੨॥

Kẖo▫e kẖahṛā bẖaram man kā saṯgur sarṇī jā▫e.  Karam jis ka▫o ḏẖarahu likẖi▫ā so▫ī kār kamā▫e. ||2||

 

(Khoey) give up (khahrra = chasing) involvement in other things and (bharam-u) delusion (ka) of (man) the mind; (jaaey) go to, i.e. place yourself (sarni) in care/obedience (ki) of (satigur) the true guru.

But only one in (jis kau) whose (karam-u) destiny Divine grace is (likhiaa) written (dhurhu = from the source) by the Creator, (soee) that person (kamaa-e) carries out this (kaar) deed. 2. 

 

ਭਾਉ ਲਾਗਾ ਗੋਬਿਦ ਸਿਉ ਘਾਲ ਪਾਈ ਥਾਇ ॥ ਖੇਤਿ ਮੇਰੈ ਜੰਮਿਆ ਨਿਖੁਟਿ ਨ ਕਬਹੂ ਜਾਇ ॥੩॥

Bẖā▫o lāgā gobiḏ si▫o gẖāl pā▫ī thā▫e.  Kẖeṯ merai jammi▫ā nikẖut na kabhū jā▫e. ||3||

 

I (laaga) have developed (bhaau) love (siau) with, i.e. lovingly obey Divine commands of, (gobid/gobind = Sustainor of the world) God; my (ghaal) toil (paaee = put, thaaey = in place) is accepted by the Master.

The crop (jammiaa) grown on (meyrai) my (kheyt-i = crop) land/actions – is plentiful and will (na kabahoo) never (nikhutt-i jaaey) get exhausted, i.e. the Almighty is very kind to me. 3.

 

ਪਾਇਆ ਅਮੋਲੁ ਪਦਾਰਥੋ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਇ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਇ ॥੪॥੪॥੧੩॥

Pā▫i▫ā amol paḏāratho cẖẖod na kaṯhū jā▫e.  Kaho Nānak sukẖ pā▫i▫ā ṯaripaṯ rahe āgẖā▫e. ||4||4||13||

 

One who (paaiaa) finds (amol-u) the priceless (padaartho = substance) Almighty within, does not (ch hodd-i) leave IT to (jaaey) go looking (katahoo) anywhere else.

S/he (paaiaa) attains (sukh-u) peace and (rahey) remains (tripat-i) satiated and (aaghaaey) contented, (kahu) say o fifth Nanak. 4. 4. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥ ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥੧॥

Mārū mėhlā 5.  Fūto āʼndā bẖaram kā manėh bẖa▫i▫o pargās.  Kātī berī pagah ṯe gur kīnī banḏ kẖalās. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. (Aanddaa) the egg of (bharam) delusion has (phootto) broken, i.e. my doubt about God being within has been removed and there (bhaio) is (pargaas-u) enlightenment (manah-i) in the mind.

(Beyri) fetters have been (kaattee) cut (tey) from (pagah) the feet, i.e. I have been freed of attachments to the world-play; (gur-i) the guru, with his guidance, (keenee) has made me (khalaas-u) freed (band-i) of the bondage. 1.

 

ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥ ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥੧॥ ਰਹਾਉ ॥

Āvaṇ jāṇ rahi▫o.  Ŧapaṯ kaṛāhā bujẖ ga▫i▫ā gur sīṯal nām ḏī▫o. ||1|| rahā▫o.

 

 (Aavan) coming and (jaan-u) going (rahio = stopped) has been obviated, i.e. I am no longer subject to cycles of births and deaths.

(Tapat = hot) the hot (karraaha) cauldron (bujh-i gaiaa = has extinguished) has cooled down, i.e. my mind is no longer restless; (gur-i) the guru (deeo = gave) imparted awareness of (seetal = cool) the soothing Naam or virtues and commands of the Almighty. 1. 

(Rahaau) pause and reflect on this.

 

ਜਬ ਤੇ ਸਾਧੂ ਸੰਗੁ ਭਇਆ ਤਉ ਛੋਡਿ ਗਏ ਨਿਗਹਾਰ ॥ ਜਿਸ ਕੀ ਅਟਕ ਤਿਸ ਤੇ ਛੁਟੀ ਤਉ ਕਹਾ ਕਰੈ ਕੋਟਵਾਰ ॥੨॥

Jab ṯe sāḏẖū sang bẖa▫i▫ā ṯa▫o cẖẖod ga▫e nighār.  Jis kī atak ṯis ṯe cẖẖutī ṯa▫o kahā karai kotvār. ||2||

 

(Jab tey) from the time (bhaiaa = happened) one receives (sang-u = company) company/guidance of (saadhoo) the guru – s/he gives up all transgressions – (tau) then (nighaar = those watching) the agents of Divine justice (chhodd-i gaey = have left) give up looking for faults in him/her.

The Almighty (jis ki = whose) for getting to whom the vices are (attak) an obstruction, they (chhuttee = released) are removed also (tis tey) by IT, i.e. God causes attachments to the world-play and also ends them; (tau) then (kahaa) what can (kottvaar) the police man (karai) do, i.e. one is then beyond jurisdiction of the agent of Divine justice. 2.

 

ਚੂਕਾ ਭਾਰਾ ਕਰਮ ਕਾ ਹੋਏ ਨਿਹਕਰਮਾ ॥ ਸਾਗਰ ਤੇ ਕੰਢੈ ਚੜੇ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥੩॥

Cẖūkā bẖārā karam kā ho▫e nihkarmā.  Sāgar ṯe kandẖai cẖaṛe gur kīne ḏẖarmā. ||3||

 

(Bhaara = load) consequences (ka = of) for (karam = deeds) past deeds (chooka) ends and one (hoey) becomes (nihkarma) becomes free of influence of past deeds.

(Gur-i) the guru (keeney) causes (dharma = dutiful) to live by Divine commands, and one (charrey) climbs (kanddhai) onto the shore (tey) from (saagar = sea) the world-ocean, i.e. overcomes vices in the world of vices. 3.

 

ਸਚੁ ਥਾਨੁ ਸਚੁ ਬੈਠਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ॥ ਸਚੁ ਪੂੰਜੀ ਸਚੁ ਵਖਰੋ ਨਾਨਕ ਘਰਿ ਪਾਇਆ ॥੪॥੫॥੧੪॥

Sacẖ thān sacẖ baiṯẖkā sacẖ su▫ā▫o baṇā▫i▫ā.  Sacẖ pūnjī sacẖ vakẖro Nānak gẖar pā▫i▫ā. ||4||5||14||

 

With the guru’s guidance, s/he (banaaiaa) makes (sach-u) truth as his/her (thaan-u) place/home and (sach-u) truth as (baitthka = sitting) company, i.e. becomes part of holy congregation, and finds the (sach-u = truth) Almighty, (suaau) the purpose/aim of life.

S/he (paaiaa) finds (poonji) the wealth of (sach-u) Divine virtues and commands with which to – as the resource/guide for life to deserve (vakhro = merchandise) gift of finding (sach-u) the Almighty (ghar-i = in the house) in the mind, says fifth Nanak. 4. 5. 14.

 

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Note: This Shabad gives examples of pretentious people practice pretense to impress people and to obtain material benefits.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਬੇਦੁ ਪੁਕਾਰੈ ਮੁਖ ਤੇ ਪੰਡਤ ਕਾਮਾਮਨ ਕਾ ਮਾਠਾ ॥ ਮੋਨੀ ਹੋਇ ਬੈਠਾ ਇਕਾਂਤੀ ਹਿਰਦੈ ਕਲਪਨ ਗਾਠਾ ॥ ਹੋਇ ਉਦਾਸੀ ਗ੍ਰਿਹੁ ਤਜਿ ਚਲਿਓ ਛੁਟਕੈ ਨਾਹੀ ਨਾਠਾ ॥੧॥

Mārū mėhlā 5.  Beḏ pukārai mukẖ ṯe pandaṯ kāmāman kā māṯẖā.  Monī ho▫e baiṯẖā ikāʼnṯī hirḏai kalpan gāṯẖā.  Ho▫e uḏāsī garihu ṯaj cẖali▫o cẖẖutkai nāhī nāṯẖā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The Pandit/Brahmin (pukaarai = utters) preaches teachings of (beyd-u) the Vedas (tey) from (mukh) the mouth but in his mind, he is (maatthaa/muttha = robbed) possessed by (kaamaaman/kaamna) desires – to obtain material benefits.

Someone (baittha) sits (hoey = being, monee = quiet) silently (ekaantee) in seclusion, but (gaatthaa = in knots) makes (kalpan = desires) plans to collect money.

A person (hoey) becomes (udaasi) withdrawn from the world, (taj-i) forsakes (grihu) home and (chalio) goes – to the jungle but – is not (chhuttkai) freed of (naatthaa = running) restless-ness of the mind – with worldly thoughts. 1.

 

ਜੀਅ ਕੀ ਕੈ ਪਹਿ ਬਾਤ ਕਹਾ ॥ ਆਪਿ ਮੁਕਤੁ ਮੋ ਕਉ ਪ੍ਰਭੁ ਮੇਲੇ ਐਸੋ ਕਹਾ ਲਹਾ ॥੧॥ ਰਹਾਉ ॥

Jī▫a kī kai pėh bāṯ kahā.  Āp mukaṯ mo ka▫o parabẖ mele aiso kahā lahā. ||1|| rahā▫o.

 

(Pah-i) to (kai) whom should I (kahaa) state (baat-u = thing) what is in my (jeea) mind, i.e. I am also restless.

(Kahaa) how do I (lahaa) find (aiso) such a person who is (aap-i) him/her-self (mukat-u) free from temptations in the world-play, has found the Almighty, and (meyley = causes to meet) can lead (mo kau) me to (prabh-u) the Master. 1.

(Rahaau) pause and reflect on this.

 

ਤਪਸੀ ਕਰਿ ਕੈ ਦੇਹੀ ਸਾਧੀ ਮਨੂਆ ਦਹ ਦਿਸ ਧਾਨਾ ॥ ਬ੍ਰਹਮਚਾਰਿ ਬ੍ਰਹਮਚਜੁ ਕੀਨਾ ਹਿਰਦੈ ਭਇਆ ਗੁਮਾਨਾ ॥ ਸੰਨਿਆਸੀ ਹੋਇ ਕੈ ਤੀਰਥਿ ਭ੍ਰਮਿਓ ਉਸੁ ਮਹਿ ਕ੍ਰੋਧੁ ਬਿਗਾਨਾ ॥੨॥

Ŧapsī kar kai ḏehī sāḏẖī manū▫ā ḏah ḏis ḏẖānā.  Barahmcẖār barahmcẖaj kīnā hirḏai bẖa▫i▫ā gumānā.  Sani▫āsī ho▫e kai ṯirath bẖarmi▫o us mėh kroḏẖ bigānā. ||2||

 

Someone becomes (tapsee) an austere person (kar-i kai) practicing austerities and (saadhee) control of (deyhee) the body, but his/her (manooaa) mind (dhaanaa) runs (dah = ten, dis = directions) all over.

Someone (brahmchaar-i) remains unmarried, (keena) practices (brahmcharaj-u) celibacy, but (bhaiaa) is (gumaana) proud (hirdai) in mind. 

One, (hoey kai) becomes (sanniaasee) a renunciate and (bhramio = wanders) keeps visiting (teerath-i) at places of pilgrimage; but there is (bigaana/bey-giaana) ignorance of the purpose of life and (krodh-u) wrath/intolerance (mah-i) in (us-u) that person. 2.

 

ਘੂੰਘਰ ਬਾਧਿ ਭਏ ਰਾਮਦਾਸਾ ਰੋਟੀਅਨ ਕੇ ਓਪਾਵਾ ॥ ਬਰਤ ਨੇਮ ਕਰਮ ਖਟ ਕੀਨੇ ਬਾਹਰਿ ਭੇਖ ਦਿਖਾਵਾ ॥ ਗੀਤ ਨਾਦ ਮੁਖਿ ਰਾਗ ਅਲਾਪੇ ਮਨਿ ਨਹੀ ਹਰਿ ਹਰਿ ਗਾਵਾ ॥੩॥

Gẖūngar bāḏẖ bẖa▫e Rāmḏāsā rotī▫an ke opāvā.  Baraṯ nem karam kẖat kīne bāhar bẖekẖ ḏikẖāvā.  Gīṯ nāḏ mukẖ rāg alāpe man nahī har har gāvā. ||3||

 

There are some who (baadh-i = tie) wear (ghoonghar = bells) bell-anklets over their ankles and (bhaey) become (raamdaasa = servants/worshippers of God) temple-dancers (upaava = effort) for the sake of (rotteean = bread) livelihood.

Some (keeney) practice (barat) fasts, (neym) regular rituals, (khatt) the six (karam) rites of the Brahmin, only to (dikhaava = show) make (baahar-i) out-ward (bheykh = garb) display.

Some (alaapey) sing (geet = songs, naad = sound) songs of (raag = love) devotion (mukh-i) from the mouth, but do not (gaava) praise (man-i) in their minds and emulate virtues of (har-i har-i) the Almighty – their precept and practice do not match. 3.

 

ਹਰਖ ਸੋਗ ਲੋਭ ਮੋਹ ਰਹਤ ਹਹਿ ਨਿਰਮਲ ਹਰਿ ਕੇ ਸੰਤਾ ॥ ਤਿਨ ਕੀ ਧੂੜਿ ਪਾਏ ਮਨੁ ਮੇਰਾ ਜਾ ਦਇਆ ਕਰੇ ਭਗਵੰਤਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰੁ ਪੂਰਾ ਮਿਲਿਆ ਤਾਂ ਉਤਰੀ ਮਨ ਕੀ ਚਿੰਤਾ ॥੪॥

Harakẖ sog lobẖ moh rahaṯ hėh nirmal har ke sanṯā.  Ŧin kī ḏẖūṛ pā▫e man merā jā ḏa▫i▫ā kare bẖagvanṯā.  Kaho Nānak gur pūrā mili▫ā ṯāʼn uṯrī man kī cẖinṯā. ||4||

 

(Santaa = saints) seekers of (har-i) the Almighty – practice what they show, i.e. live by Divine virtues and commands –, they (hah-i) are (nirmal = pure) free of vices and (rahat = devoid of) unaffected by (harakh) joy, (sog) sorrow, (lobh) greed and (moh) attachment to the world-play.

I wish (meyra) my (man-u) mind (paaey) gets (dhoorr-i) dust of (tin ki) their feet, i.e. I receive guidance from the seekers; but I can find them only (ja) when (bhagvanta) the Almighty (karey) bestows (daiaa) compassion and enables to follow their example.

Advice: When (poora) the true (gur-u) guru (miliaa) is found, then (chinta) anxiety of (man) the mind (utree) is removed, i.e. one should follow the guru’s example and be free of attachments to the world-play, (kahu) say o fifth Nanak. 4.

 

ਮੇਰਾ ਅੰਤਰਜਾਮੀ ਹਰਿ ਰਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਮੇਰੇ ਜੀਅ ਕਾ ਪ੍ਰੀਤਮੁ ਬਿਸਰਿ ਗਏ ਬਕਬਾਇਆ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੬॥੧੫॥

Merā anṯarjāmī har rā▫i▫ā.  Sabẖ kicẖẖ jāṇai mere jī▫a kā parīṯam bisar ga▫e bakbā▫i▫ā. ||1|| rahā▫o ḏūjā. ||6||15||

 

(Raaiaa) the Sovereign (har-i) Almighty Master (meyra = my) of all (antarjaamee) knows the minds of all.

IT, (preetam-u) the Beloved of (meyrey) my (jeea) soul (jaanai) knows (sabh-u kichh-u) everything – one who finds IT within, all (bakbaaiaa) frivolous talk (bisar-i gaey = are forgotten) leaves – and she remembers and lives by IT’s commands. 1.

(Rahaau = dooja) second pause.

 

Note: This is the second pause in the Shabad. At the first pause the mind wished to find someone whose example one can follow to find God. In the second pause one is advised that the perfect guru is such a person.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਲਾਖ ਸਰਬ ਕੋ ਰਾਜਾ ਜਿਸੁ ਹਿਰਦੈ ਨਾਮੁ ਤੁਮਾਰਾ ॥ ਜਾ ਕਉ ਨਾਮੁ ਨ ਦੀਆ ਮੇਰੈ ਸਤਿਗੁਰਿ ਸੇ ਮਰਿ ਜਨਮਹਿ ਗਾਵਾਰਾ ॥੧॥

Mārū mėhlā 5.  Kot lākẖ sarab ko rājā jis hirḏai nām ṯumārā.  Jā ka▫o nām na ḏī▫ā merai saṯgur se mar janmėh gāvārā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. O Almighty, one (jis-u) who keeps (tumaara) Your (naam-u) virtues and commands – in mind and practices them; s/he is (raja = king) the master (ko) of (kott-i) crores and (laakh) lakhs and has (sarab) everything, i.e. s/he achieves everything in life and is honored by You.

But those (ja kau) whom (meyrai) my (satigur-i) true guru has not (deeaa) imparted awareness of Naam, (sey) such (gaavaara) ignorant persons – commit transgressions and – (mar-i) die to be (janmah-i) born – again and again. 1.

 

ਮੇਰੇ ਸਤਿਗੁਰ ਹੀ ਪਤਿ ਰਾਖੁ ॥ ਚੀਤਿ ਆਵਹਿ ਤਬ ਹੀ ਪਤਿ ਪੂਰੀ ਬਿਸਰਤ ਰਲੀਐ ਖਾਕੁ ॥੧॥ ਰਹਾਉ ॥

Mere saṯgur hī paṯ rākẖ.  Cẖīṯ āvahi ṯab hī paṯ pūrī bisraṯ ralī▫ai kẖāk. ||1|| rahā▫o.

 

Complying with instructions of (merey = my) the (satiguru) true guru (hi) alone can (raakh-u) preserve (pat-i) honor – by attaining union with God, at the end when account of deeds is taken to decide who deserves to unite.

When the Almighty (cheet-i = to mind, aavah-i = comes) is kept in mind and IT’s commands obeyed – as taught by the true guru -, (hi) only (tab) then (pat-i) honor is (poori = fulfilled) preserved, but if IT (bisrat) is forgotten, then one (raleeaai) mixes in (khaak-u) dust, i.e. faces ignominy of rejection. 1.

(Rahaau) pause and reflect on this.

 

ਰੂਪ ਰੰਗ ਖੁਸੀਆ ਮਨ ਭੋਗਣ ਤੇ ਤੇ ਛਿਦ੍ਰ ਵਿਕਾਰਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਕਲਿਆਣਾ ਸੂਖ ਸਹਜੁ ਇਹੁ ਸਾਰਾ ॥੨॥

Rūp rang kẖusī▫ā man bẖogaṇ ṯe ṯe cẖẖiḏar vikārā.  Har kā nām niḏẖān kali▫āṇā sūkẖ sahj ih sārā. ||2||

 

Being proud of (roop) looks or (rang = colour) class/lineage and concentrating on (bhogan) making (khuseeaa) merry; (tey tey) all these cause (chhidr = holes) transgressions and (vikaara) vices.

On the other hand, Naam (ka) of (har-i) the Almighty is (nidhaan-u) the treasure of (kaliaana) happiness; (ihu) this is the source of (saara) supreme (sookh) peace and (sahj-u) poise. 2.

ਮਾਇਆ ਰੰਗ ਬਿਰੰਗ ਖਿਨੈ ਮਹਿ ਜਿਉ ਬਾਦਰ ਕੀ ਛਾਇਆ ॥ ਸੇ ਲਾਲ ਭਏ ਗੂੜੈ ਰੰਗਿ ਰਾਤੇ ਜਿਨ ਗੁਰ ਮਿਲਿ ਹਰਿ ਹਰਿ ਗਾਇਆ ॥੩॥

Mā▫i▫ā rang birang kẖinai mėh ji▫o bāḏar kī cẖẖā▫i▫ā.  Har kā nām niḏẖān kali▫āṇā sūkẖ sahj ih sārā. ||2||

 

(Rang) pleasures of (maaiaa) the world-play can become (birang) distress (mah-i) in (khinai) a moment as they are short-lived (jiau) like (chhaaiaa) the shade (ki) of (baadar/baadal) cloud moves away.

Those (jin-i) who (mil-i = together, in company) guided by the guru, (gaaiaa) praise and emulate virtues of (har-i har-i) the Almighty, (sey) they are (ratey) imbued with (goorrai) deep (rang-i) love of the Almighty and (bhaey) become (laal) beloved of the Master. 3.

 

ਊਚ ਮੂਚ ਅਪਾਰ ਸੁਆਮੀ ਅਗਮ ਦਰਬਾਰਾ ॥ ਨਾਮੋ ਵਡਿਆਈ ਸੋਭਾ ਨਾਨਕ ਖਸਮੁ ਪਿਆਰਾ ॥੪॥੭॥੧੬॥

Ūcẖ mūcẖ apār su▫āmī agam ḏarbārā.  Nāmo vadi▫ā▫ī sobẖā Nānak kẖasam pi▫ārā. ||4||7||16||

 

(Suaami) the Master is (ooch) high and (mooch = big) great; IT’s (darbaara = court) Being is (agam) beyond reach/comprehension.

(Khasam-u) the Master is (piaara) dear to those imbued with IT’s love; for them (vaddiaaee) glory and (sobha) good name come (naamo) by Naam, i.e. by obedience to God, says fifth Nanak. 4. 7. 16.

 

SGGS pp 1001-1003, Maroo M: 5, Shabads 10-16.

 

ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੩                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo, (ghar-u 3) to be sung to the third beat.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ਜੀਅ ਸੁਖਦਾਤਾ ਤੁਮ ਕਾਹੇ ਬਿਸਾਰਿਓ ਅਗਿਆਨਥ ॥ ਹੋਛਾ ਮਦੁ ਚਾਖਿ ਹੋਏ ਤੁਮ ਬਾਵਰ ਦੁਲਭ ਜਨਮੁ ਅਕਾਰਥ ॥੧॥

Parān sukẖ▫ḏāṯa jī▫a sukẖ▫ḏāṯa ṯum kāhe bisāri▫o agi▫ānath.  Hocẖẖā maḏ cẖākẖ ho▫e ṯum bāvar ḏulabẖ janam akārath. ||1||

 

O (agiaanath) ignorant human being, (kaahey) why have (tum) you (bisaario) forgotten the Almighty (sukh = comfort, daata = giver) bestower of comfort in (praan) life and (sukhdaata = giver of peace) bestower of peace to (jeea) the mind.

(Chaakh-i = tasting) having drunk (hochhaa) a worthless (mad-u) intoxicant, i.e. falling prey to temptations, (tum) you (hoey) have become (baavar) mad and (dulabh = hard-to-get) the precious (janam-u) human birth is (akaarath) wasted. 1.

 

ਰੇ ਨਰ ਐਸੀ ਕਰਹਿ ਇਆਨਥ ॥ ਤਜਿ ਸਾਰੰਗਧਰ ਭ੍ਰਮਿ ਤੂ ਭੂਲਾ ਮੋਹਿ ਲਪਟਿਓ ਦਾਸੀ ਸੰਗਿ ਸਾਨਥ ॥੧॥ ਰਹਾਉ ॥

Re nar aisī karahi i▫ānath.  Ŧaj sarangḏẖar bẖaram ṯū bẖūlā mohi lapti▫o ḏāsī sang sānath. ||1|| rahā▫o.

 

(Rey) o (nar = person) human being, you (karah-i = do) act (aisi) so (iaanath) childishly – due to lack of understanding.

(Bhoola) misled (bhram-i) in delusion, (too) you (taj-i) have forgotten (saarangdhaar = support of the world) the Almighty, and (lapttio) cling (moh-i) in attachment (sang-i, saanath = in company) with (daasi = maidservant) the benedictions IT has given you.

(Rahaau) pause and reflect on this.

 

ਧਰਣੀਧਰੁ ਤਿਆਗਿ ਨੀਚ ਕੁਲ ਸੇਵਹਿ ਹਉ ਹਉ ਕਰਤ ਬਿਹਾਵਥ ॥ ਫੋਕਟ ਕਰਮ ਕਰਹਿ ਅਗਿਆਨੀ ਮਨਮੁਖਿ ਅੰਧ ਕਹਾਵਥ ॥੨॥

Ḏẖarṇīḏẖar ṯi▫āg nīcẖ kul sevėh ha▫o ha▫o karaṯ bihāvath.  Fokat karam karahi agi▫ānī manmukẖ anḏẖ kahāvath. ||2||

 

You (tiaag-i = forsakes) have forgotten (dharni = of earth/world + dhar = support) the Almighty, and (seyvah-i = serve) pursue things of (neech = low, kul = lineage) lesser value – are attached to relatives, wealth, status pleasures and so on; your life (bihaavath) is passing (karat = doing/saying) showing (hau hau = I and I) self-importance.

O (agiaani) ignorant person, You (karah-i) do such (phokatt = hollow) fruitless (karam) deeds; that is why you, (mamukh-i) the self-willed person (kahaavath) are called blind, i.e. those who do not obey Divine commands or those of the guru become direction-less and are lost in the world-play. 2.

 

ਸਤਿ ਹੋਤਾ ਅਸਤਿ ਕਰਿ ਮਾਨਿਆ ਜੋ ਬਿਨਸਤ ਸੋ ਨਿਹਚਲੁ ਜਾਨਥ ॥ ਪਰ ਕੀ ਕਉ ਅਪਨੀ ਕਰਿ ਪਕਰੀ ਐਸੇ ਭੂਲ ਭੁਲਾਨਥ ॥੩॥

Saṯ hoṯā asaṯ kar māni▫ā jo binsaṯ so nihcẖal jānath.  Par kī ka▫o apnī kar pakrī aise bẖūl bẖulānath. ||3||

 

The Almighty (hota = remains) is Eternal, but you (kar-i maaniaa = make believe) deem IT (asat-i = not true) non-existent, and the perishable world-play which (binsat) is perishable, you (jaanath) consider it (nihchal = unshakable) imperishable – thinking it will ever be with you.

Things which will (ki = of, par = others) belong to others on death, you (pakri) hold on to them (kar-i) considering them ever your (apni) own; (aisey) this is how you (bhool) are deluded and (bhulaanath) misled. 3.

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਸਭ ਏਕੈ ਨਾਮਿ ਤਰਾਨਥ ॥ ਗੁਰੁ ਨਾਨਕੁ ਉਪਦੇਸੁ ਕਹਤੁ ਹੈ ਜੋ ਸੁਨੈ ਸੋ ਪਾਰਿ ਪਰਾਨਥ ॥੪॥੧॥੧੦॥

Kẖaṯrī barāhmaṇ sūḏ vais sabẖ ekai nām ṯarānath.  Gur Nānak upḏes kahaṯ hai jo sunai so pār parānath. ||4||1||10||

 

The caste system discriminates between people – dividing them into Khatri/Kshatrya, Brahmin, (sood) Shudra and (vais) Vaish, but all of them (taraanath = swim) can get across the world-ocean of vices – to God – through living (naam-i) by virtues and commands of (eykai) the One Almighty.

Guru Nanak (kahat = says) gives this (updeys-u) guidance: One (jo) who (sunai) listens to – and obeys – Divine commands, (so) that person (paraanath) lands (paar-i) on the far shore of, i.e. gets across the world-ocean of vices to God. 4. 1. 10.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਗੁਪਤੁ ਕਰਤਾ ਸੰਗਿ ਸੋ ਪ੍ਰਭੁ ਡਹਕਾਵਏ ਮਨੁਖਾਇ ॥ ਬਿਸਾਰਿ ਹਰਿ ਜੀਉ ਬਿਖੈ ਭੋਗਹਿ ਤਪਤ ਥੰਮ ਗਲਿ ਲਾਇ ॥੧॥

Mārū mėhlā 5.  Gupaṯ karṯā sang so parabẖ dėhkāva▫e manukẖā▫e. Bisār har jī▫o bikẖai bẖogėh ṯapaṯ thamm gal lā▫e. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. One (karta) commits transgressions in (gupat-u) hiding, but (so = that) the (parbh-u) Almighty is (sang-i) with him/her – watching; s/he can only (ddahkaavaey) deceive (manukhaaey) people.

(Bisaar-i) forgetting commands of (jeeo) the revered (har-i) Almighty, s/he (bhogah-i) indulges (bikhai) in vices, but is ultimately made to (gal-i laa-e) embrace (tapat) the hot (thamm) pillar, i.e. will be tortured/punished by Divine justice. 1.

 

Note: Some vices are mentioned in succeeding lines.

 

ਰੇ ਨਰ ਕਾਇ ਪਰ ਗ੍ਰਿਹਿ ਜਾਇ ॥ ਕੁਚਲ ਕਠੋਰ ਕਾਮਿ ਗਰਧਭ ਤੁਮ ਨਹੀ ਸੁਨਿਓ ਧਰਮ ਰਾਇ ॥੧॥ ਰਹਾਉ ॥

Re nar kā▫e par garihi jā▫e.  Kucẖal kaṯẖor kām garḏẖabẖ ṯum nahī suni▫o ḏẖaram rā▫e. ||1|| rahā▫o.

 

(Rey) o (nar) human being, (kaaey) why do you (jaaey) go to (par) another’s (grih-i) house, i.e. indulge with another’s spouse?

You are (kuchal) dirty with vices and (katthor) cruel, o (kaam-i) lustful (gardhab) ass; have (tum) you (nahi) not (sunio) heard of Dharam Raaey – the metaphoric dispenser of Divine justice? 1.

(Rahaau) pause and reflect on this.

 

ਬਿਕਾਰ ਪਾਥਰ ਗਲਹਿ ਬਾਧੇ ਨਿੰਦ ਪੋਟ ਸਿਰਾਇ ॥ ਮਹਾ ਸਾਗਰੁ ਸਮੁਦੁ ਲੰਘਨਾ ਪਾਰਿ ਨ ਪਰਨਾ ਜਾਇ ॥੨॥

Bikār pāthar galėh bāḏẖe ninḏ pot sirā▫e.  Mahā sāgar samuḏ langẖnā pār na parnā jā▫e. ||2||

 

You have (paathar = stones) the load of (bikaar) vices (baadhey) tied (galah-i) round the neck and (pott = bundle) the load of (nind) slandering others (siraaey) on the head.

Remember, you have (langhna) to cross (maha saagar = ocean, samud-u = sea) the ocean; it is (na jaaey) not possible to (parna = land) reach (paar-i) the far shore – with so much load –, i.e. these vices are impediments to reaching God. 2.

 

ਕਾਮਿ ਕ੍ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਬਿਆਪਿਓ ਨੇਤ੍ਰ ਰਖੇ ਫਿਰਾਇ ॥ ਸੀਸੁ ਉਠਾਵਨ ਨ ਕਬਹੂ ਮਿਲਈ ਮਹਾ ਦੁਤਰ ਮਾਇ ॥੩॥

Kām kroḏẖ lobẖ mohi bi▫āpi▫o neṯar rakẖe firā▫e.  Sīs uṯẖāvan na kabhū mil▫ī mahā ḏuṯar mā▫e. ||3||

 

You are (biaapio = affected) possessed (kaam-i) by lust, (krodh-i) by anger, (lobh-i) by greed and (moh-i) by attachments to the world-play, but (rakhey) keep your (neytr) eyes (phiraaey) turned away, i.e. do not want to see the reality.

You will not (milaee) be able to (uthaavan) raise your (sees-u) head over water; how will you get across (mahaa = great) the terrible (maa-e) world-play, i.e. you will not be able to get across, (dutar) the hard-to-cross world-ocean, to reach God. 3.

 

ਸੂਰੁ ਮੁਕਤਾ ਸਸੀ ਮੁਕਤਾ ਬ੍ਰਹਮ ਗਿਆਨੀ ਅਲਿਪਾਇ ॥ ਸੁਭਾਵਤ ਜੈਸੇ ਬੈਸੰਤਰ ਅਲਿਪਤ ਸਦਾ ਨਿਰਮਲਾਇ ॥੪॥

Sūr mukṯā sasī mukṯā barahm gi▫ānī alipā▫e.  Subẖāvaṯ jaise baisanṯar alipaṯ saḏā niramlā▫e. ||4||

 

The way (soor-u) the sun and (sasee) the moon (mukta = free) remain untouched by the dirt they throw their light on, similarly (brahm = creator, giaani = aware of virtues of) one who finds the Almighty within – and emulates IT’s virtues – (alipaaey) remains unaffected by temptations in the world-play, while being in it.

(Jaisey) like is (subhaavat = by nature) the nature of (baisantar) fire, the Brahm Giaani –is aware of Naam or Divine virtues and commands, remains (alipt) untouched by vices in the world-play and is (sadaa) ever (nirmalaaey = clean) free of them. 4.

 

ਜਿਸੁ ਕਰਮੁ ਖੁਲਿਆ ਤਿਸੁ ਲਹਿਆ ਪੜਦਾ ਜਿਨਿ ਗੁਰ ਪਹਿ ਮੰਨਿਆ ਸੁਭਾਇ ॥

Jis karam kẖuli▫ā ṯis lahi▫ā paṛ▫ḏā jin gur pėh mani▫ā subẖā▫e.

 

One (jis-u) on whom (karam-u) destiny based on past good deeds (khuliaa = opens) takes effect, – s/he finds the true guru and with his teachings – (tis-u = that) his/her (parrdaa) veil – of ignorance (lahiaa) is removed; s/he is one (jin-i) who (pah-i) being with, i.e. receiving guidance of, the guru, (subhaaey) lovingly (manniaa) obeys the Creator.

 

Page 1002

 

ਗੁਰਿ ਮੰਤ੍ਰੁ ਅਵਖਧੁ ਨਾਮੁ ਦੀਨਾ ਜਨ ਨਾਨਕ ਸੰਕਟ ਜੋਨਿ ਨ ਪਾਇ ॥੫॥੨॥

Gur manṯar avkẖaḏẖ nām ḏīnā jan Nānak sankat jon na pā▫e. ||5||2||

 

(Gur-i) the guru (deena = gives) imparts awareness of, – and creates commitment to – (naam-u) Divine virtues and commands; his (mantr-u) instructions, are like (avkhadh-u) the medicine; one who follows them does not (paaey) suffer (sankatt) the agony of being put (jon-i) in the womb, i.e. is not reborn, says (jan) humble fifth Nanak. 5. 2.

 

ਰੇ ਨਰ ਇਨ ਬਿਧਿ ਪਾਰਿ ਪਰਾਇ ॥ ਧਿਆਇ ਹਰਿ ਜੀਉ ਹੋਇ ਮਿਰਤਕੁ ਤਿਆਗਿ ਦੂਜਾ ਭਾਉ ॥ ਰਹਾਉ ਦੂਜਾ ॥੨॥੧੧॥

Re nar in biḏẖ pār parā▫e.  Ḏẖi▫ā▫e har jī▫o ho▫e mirṯak ṯi▫āg ḏūjā bẖā▫o. Rahā▫o ḏūjā. ||2||11||

 

(Rey) o (nar) human being, it is by (in) this (bidh-i) method that one (paraaey = lands, paar-i = on far shore) gets across the world-ocean – to reach God.

(Hoey) be (mirtak-u) dead, i.e. break attachments to the world-play like a dead person, (tiaag-i) give up (dooja = other, bhaau = love/ideas) duality and (dhiaaey) pay attention to – commands of – (jeeo) revered (har-i) Almighty.

(Dooja = second, Rahaau = pause) pause again and reflect on the last lines of the Shabad.

 

Note: Many Shabads in Gurbani have two Rahaau or pauses, as in this case. Usually the first pause asks a question and the second answers that. In this case the first pause asked the human if s/he had not heard of Dharam Raaey – the dispenser of Divine justice – who sends the erring souls for reincarnation. The second pause tells us how to escape this.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਬਾਹਰਿ ਢੂਢਨ ਤੇ ਛੂਟਿ ਪਰੇ ਗੁਰਿ ਘਰ ਹੀ ਮਾਹਿ ਦਿਖਾਇਆ ਥਾ ॥ ਅਨਭਉ ਅਚਰਜ ਰੂਪੁ ਪ੍ਰਭ ਪੇਖਿਆ ਮੇਰਾ ਮਨੁ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਇਆ ਥਾ ॥੧॥

Mārū mėhlā 5.  Bāhar dẖūdẖan ṯe cẖẖūt pare gur gẖar hī māhi ḏikẖā▫i▫ā thā.  Anbẖa▫o acẖraj rūp parabẖ pekẖi▫ā merā man cẖẖod na kaṯhū jā▫i▫ā thā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. I (chhoott-i parey = was freed) do not need to (ddhooddhan) search (baahr-i) outside once (gur-i) the guru (dikhiaa thaa) showed that God is (maah-i) in (ghar-i = house) the mind (hi) itself.

Once I (peykhiaa) saw (acharj) wondrous (roop-u) form of (prabh) God through (anbhau) inner experience, (meyra) my (man-u) mind does not (jaaiaa tha = went) go to search (katahoo) anywhere else .1.

 

ਮਾਨਕੁ ਪਾਇਓ ਰੇ ਪਾਇਓ ਹਰਿ ਪੂਰਾ ਪਾਇਆ ਥਾ ॥ ਮੋਲਿ ਅਮੋਲੁ ਨ ਪਾਇਆ ਜਾਈ ਕਰਿ ਕਿਰਪਾ ਗੁਰੂ ਦਿਵਾਇਆ ਥਾ ॥੧॥ ਰਹਾਉ ॥

Mānak pā▫i▫o re pā▫i▫o har pūrā pā▫i▫ā thā.  Mol amol na pā▫i▫ā jā▫ī kar kirpā gurū ḏivā▫i▫ā thā. ||1|| rahā▫o.

 

When I (paaiaa thaa) found (poora = perfect) the profound (har-i) Almighty within, I proclaimed, (rey) o people, I (paaiaao) have found (maanak-u) the Jewel – received the wealth of awareness of Divine virtues and commands.

(Amol-u) the priceless Almighty (na jaaee) cannot be (paaiaa) obtained (mol-i) at a price; the guru (kar-i kirpa) kindly (divaaiaa = caused to be given) imparts IT’s virtues. 1.

(Rahaau) pause and reflect on this.

 

ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਪਾਰਬ੍ਰਹਮੁ ਮਿਲਿ ਸਾਧੂ ਅਕਥੁ ਕਥਾਇਆ ਥਾ ॥ ਅਨਹਦ ਸਬਦੁ ਦਸਮ ਦੁਆਰਿ ਵਜਿਓ ਤਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਚੁਆਇਆ ਥਾ ॥੨॥

Aḏisat agocẖar pārbarahm mil sāḏẖū akath kathā▫i▫ā thā.  Anhaḏ sabaḏ ḏasam ḏu▫ār vaji▫o ṯah amriṯ nām cẖu▫ā▫i▫ā thā. ||2||

 

(Paarbrahm-u) the Supreme Being is (adistt-u) unseen and (agochar-u) not perceived by the senses – IT can only be experienced; (akath-u) the ineffable Master is (kathaaiaa) described – through IT’s virtues – (mil-i = on meeting) with guidance of (saadhoo) the guru.

Then (anhad = unstruck, sabad = word) celestial music by way of awareness of Divine virtues (vajaio) plays (dasam duaar-i) in tenth gate, i.e. in the high state of consciousness, to perceive (amrit) the nectar of (naam) Divine virtues (chuaaiaa) flowing in. 2.

 

ਤੋਟਿ ਨਾਹੀ ਮਨਿ ਤ੍ਰਿਸਨਾ ਬੂਝੀ ਅਖੁਟ ਭੰਡਾਰ ਸਮਾਇਆ ਥਾ ॥ ਚਰਣ ਚਰਣ ਚਰਣ ਗੁਰ ਸੇਵੇ ਅਘੜੁ ਘੜਿਓ ਰਸੁ ਪਾਇਆ ਥਾ ॥੩॥

Ŧot nāhī man ṯarisnā būjẖī akẖut bẖandār samā▫i▫ā thā.  Cẖaraṇ cẖaraṇ cẖaraṇ gur seve agẖaṛ gẖaṛi▫o ras pā▫i▫ā thā. ||3||

 

My mind now (smaaiaa) contains (akhutt) an inexhaustible (bhanddaar) stock of everything; there is no (tott-i) shortage, and hence the fire of (trisna) craving (man-i) of the mind (boojhi) has been quenched.

It is (seyvey = served, charan = feet – thrice) by obedience to the guru in thought, word and deed, that (agharr-u) the incorrigible mind is (gharrio = shaped) transformed by (paaiaa) receiving awareness of (ras-u = elixir) Naam. 3.

 

ਸਹਜੇ ਆਵਾ ਸਹਜੇ ਜਾਵਾ ਸਹਜੇ ਮਨੁ ਖੇਲਾਇਆ ਥਾ ॥ ਕਹੁ ਨਾਨਕ ਭਰਮੁ ਗੁਰਿ ਖੋਇਆ ਤਾ ਹਰਿ ਮਹਲੀ ਮਹਲੁ ਪਾਇਆ ਥਾ ॥੪॥੩॥੧੨॥

Sėhje āvā sėhje jāvā sėhje man kẖelā▫i▫ā thā.  Kaho Nānak bẖaram gur kẖo▫i▫ā ṯā har mahlī mahal pā▫i▫ā thā. ||4||3||12||

 

I now (aava) come (sahjey) in poise and (jaava) go in poise, i.e. naturally carry on with activities of life, with (man -u) the mind (kheylaaiaa = play) happy and (sahjey) in poise.

When (gur-i) the guru (khoiaa = lost) removed (bharam) the delusion – of God not being present with me, (ta) then I (paaiaa) found (mahal-u = palace) the abode (mahli = master of the palace) of the Almighty within me. 4. 3. 12.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਜਿਸਹਿ ਸਾਜਿ ਨਿਵਾਜਿਆ ਤਿਸਹਿ ਸਿਉ ਰੁਚ ਨਾਹਿ ॥ ਆਨ ਰੂਤੀ ਆਨ ਬੋਈਐ ਫਲੁ ਨ ਫੂਲੈ ਤਾਹਿ ॥੧॥

Mārū mėhlā 5.  Jisahi sāj nivāji▫ā ṯisėh si▫o rucẖ nāhi.  Ān rūṯī ān bo▫ī▫ai fal na fūlai ṯāhi. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The Creator (jisah-i) who (saaj-i) created and (nivaajiaa) honored you with human form, you do not have (ruch-i = aptitude) to live (siau) by (tisha-i = of that) IT’s commands, o human being.

Remember if in (aan) various (rooti) in seasons, we (boeeai) sow seeds of (aan) other seasons, (phal-u = fruit) output is not (phoolai = fructify) obtained with (taah-i) that sowing. 1.

 

ਰੇ ਮਨ ਵਤ੍ਰ ਬੀਜਣ ਨਾਉ ॥ ਬੋਇ ਖੇਤੀ ਲਾਇ ਮਨੂਆ ਭਲੋ ਸਮਉ ਸੁਆਉ ॥੧॥ ਰਹਾਉ ॥

Re man vaṯar bījaṇ nā▫o.  Bo▫e kẖeṯī lā▫e manū▫ā bẖalo sama▫o su▫ā▫o. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, human birth is the (vatr = right moisture) the right time/opportunity for (beejan) sowing, i.e. living by (naau) Naam.

(Boey) sow (kheyti) the soil/body with Naam, (laaey = engage, manooaa = mind) be sincere; this is (bhalo) the good (samau = time) opportunity for this (suaaau) purpose. 1.

(Rahaau) pause and reflect on this.

 

ਖੋਇ ਖਹੜਾ ਭਰਮੁ ਮਨ ਕਾ ਸਤਿਗੁਰ ਸਰਣੀ ਜਾਇ ॥ ਕਰਮੁ ਜਿਸ ਕਉ ਧੁਰਹੁ ਲਿਖਿਆ ਸੋਈ ਕਾਰ ਕਮਾਇ ॥੨॥

Kẖo▫e kẖahṛā bẖaram man kā saṯgur sarṇī jā▫e.  Karam jis ka▫o ḏẖarahu likẖi▫ā so▫ī kār kamā▫e. ||2||

 

(Khoey) give up (khahrra = chasing) involvement in other things and (bharam-u) delusion (ka) of (man) the mind; (jaaey) go to, i.e. place yourself (sarni) in care/obedience (ki) of (satigur) the true guru.

But only one in (jis kau) whose (karam-u) destiny Divine grace is (likhiaa) written (dhurhu = from the source) by the Creator, (soee) that person (kamaa-e) carries out this (kaar) deed. 2. 

 

ਭਾਉ ਲਾਗਾ ਗੋਬਿਦ ਸਿਉ ਘਾਲ ਪਾਈ ਥਾਇ ॥ ਖੇਤਿ ਮੇਰੈ ਜੰਮਿਆ ਨਿਖੁਟਿ ਨ ਕਬਹੂ ਜਾਇ ॥੩॥

Bẖā▫o lāgā gobiḏ si▫o gẖāl pā▫ī thā▫e.  Kẖeṯ merai jammi▫ā nikẖut na kabhū jā▫e. ||3||

 

I (laaga) have developed (bhaau) love (siau) with, i.e. lovingly obey Divine commands of, (gobid/gobind = Sustainor of the world) God; my (ghaal) toil (paaee = put, thaaey = in place) is accepted by the Master.

The crop (jammiaa) grown on (meyrai) my (kheyt-i = crop) land/actions – is plentiful and will (na kabahoo) never (nikhutt-i jaaey) get exhausted, i.e. the Almighty is very kind to me. 3.

 

ਪਾਇਆ ਅਮੋਲੁ ਪਦਾਰਥੋ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਇ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਇ ॥੪॥੪॥੧੩॥

Pā▫i▫ā amol paḏāratho cẖẖod na kaṯhū jā▫e.  Kaho Nānak sukẖ pā▫i▫ā ṯaripaṯ rahe āgẖā▫e. ||4||4||13||

 

One who (paaiaa) finds (amol-u) the priceless (padaartho = substance) Almighty within, does not (ch hodd-i) leave IT to (jaaey) go looking (katahoo) anywhere else.

S/he (paaiaa) attains (sukh-u) peace and (rahey) remains (tripat-i) satiated and (aaghaaey) contented, (kahu) say o fifth Nanak. 4. 4. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥ ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥੧॥

Mārū mėhlā 5.  Fūto āʼndā bẖaram kā manėh bẖa▫i▫o pargās.  Kātī berī pagah ṯe gur kīnī banḏ kẖalās. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. (Aanddaa) the egg of (bharam) delusion has (phootto) broken, i.e. my doubt about God being within has been removed and there (bhaio) is (pargaas-u) enlightenment (manah-i) in the mind.

(Beyri) fetters have been (kaattee) cut (tey) from (pagah) the feet, i.e. I have been freed of attachments to the world-play; (gur-i) the guru, with his guidance, (keenee) has made me (khalaas-u) freed (band-i) of the bondage. 1.

 

ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥ ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥੧॥ ਰਹਾਉ ॥

Āvaṇ jāṇ rahi▫o.  Ŧapaṯ kaṛāhā bujẖ ga▫i▫ā gur sīṯal nām ḏī▫o. ||1|| rahā▫o.

 

 (Aavan) coming and (jaan-u) going (rahio = stopped) has been obviated, i.e. I am no longer subject to cycles of births and deaths.

(Tapat = hot) the hot (karraaha) cauldron (bujh-i gaiaa = has extinguished) has cooled down, i.e. my mind is no longer restless; (gur-i) the guru (deeo = gave) imparted awareness of (seetal = cool) the soothing Naam or virtues and commands of the Almighty. 1. 

(Rahaau) pause and reflect on this.

 

ਜਬ ਤੇ ਸਾਧੂ ਸੰਗੁ ਭਇਆ ਤਉ ਛੋਡਿ ਗਏ ਨਿਗਹਾਰ ॥ ਜਿਸ ਕੀ ਅਟਕ ਤਿਸ ਤੇ ਛੁਟੀ ਤਉ ਕਹਾ ਕਰੈ ਕੋਟਵਾਰ ॥੨॥

Jab ṯe sāḏẖū sang bẖa▫i▫ā ṯa▫o cẖẖod ga▫e nighār.  Jis kī atak ṯis ṯe cẖẖutī ṯa▫o kahā karai kotvār. ||2||

 

(Jab tey) from the time (bhaiaa = happened) one receives (sang-u = company) company/guidance of (saadhoo) the guru – s/he gives up all transgressions – (tau) then (nighaar = those watching) the agents of Divine justice (chhodd-i gaey = have left) give up looking for faults in him/her.

The Almighty (jis ki = whose) for getting to whom the vices are (attak) an obstruction, they (chhuttee = released) are removed also (tis tey) by IT, i.e. God causes attachments to the world-play and also ends them; (tau) then (kahaa) what can (kottvaar) the police man (karai) do, i.e. one is then beyond jurisdiction of the agent of Divine justice. 2.

 

ਚੂਕਾ ਭਾਰਾ ਕਰਮ ਕਾ ਹੋਏ ਨਿਹਕਰਮਾ ॥ ਸਾਗਰ ਤੇ ਕੰਢੈ ਚੜੇ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥੩॥

Cẖūkā bẖārā karam kā ho▫e nihkarmā.  Sāgar ṯe kandẖai cẖaṛe gur kīne ḏẖarmā. ||3||

 

(Bhaara = load) consequences (ka = of) for (karam = deeds) past deeds (chooka) ends and one (hoey) becomes (nihkarma) becomes free of influence of past deeds.

(Gur-i) the guru (keeney) causes (dharma = dutiful) to live by Divine commands, and one (charrey) climbs (kanddhai) onto the shore (tey) from (saagar = sea) the world-ocean, i.e. overcomes vices in the world of vices. 3.

 

ਸਚੁ ਥਾਨੁ ਸਚੁ ਬੈਠਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ॥ ਸਚੁ ਪੂੰਜੀ ਸਚੁ ਵਖਰੋ ਨਾਨਕ ਘਰਿ ਪਾਇਆ ॥੪॥੫॥੧੪॥

Sacẖ thān sacẖ baiṯẖkā sacẖ su▫ā▫o baṇā▫i▫ā.  Sacẖ pūnjī sacẖ vakẖro Nānak gẖar pā▫i▫ā. ||4||5||14||

 

With the guru’s guidance, s/he (banaaiaa) makes (sach-u) truth as his/her (thaan-u) place/home and (sach-u) truth as (baitthka = sitting) company, i.e. becomes part of holy congregation, and finds the (sach-u = truth) Almighty, (suaau) the purpose/aim of life.

S/he (paaiaa) finds (poonji) the wealth of (sach-u) Divine virtues and commands with which to – as the resource/guide for life to deserve (vakhro = merchandise) gift of finding (sach-u) the Almighty (ghar-i = in the house) in the mind, says fifth Nanak. 4. 5. 14.

 

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Note: This Shabad gives examples of pretentious people practice pretense to impress people and to obtain material benefits.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਬੇਦੁ ਪੁਕਾਰੈ ਮੁਖ ਤੇ ਪੰਡਤ ਕਾਮਾਮਨ ਕਾ ਮਾਠਾ ॥ ਮੋਨੀ ਹੋਇ ਬੈਠਾ ਇਕਾਂਤੀ ਹਿਰਦੈ ਕਲਪਨ ਗਾਠਾ ॥ ਹੋਇ ਉਦਾਸੀ ਗ੍ਰਿਹੁ ਤਜਿ ਚਲਿਓ ਛੁਟਕੈ ਨਾਹੀ ਨਾਠਾ ॥੧॥

Mārū mėhlā 5.  Beḏ pukārai mukẖ ṯe pandaṯ kāmāman kā māṯẖā.  Monī ho▫e baiṯẖā ikāʼnṯī hirḏai kalpan gāṯẖā.  Ho▫e uḏāsī garihu ṯaj cẖali▫o cẖẖutkai nāhī nāṯẖā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The Pandit/Brahmin (pukaarai = utters) preaches teachings of (beyd-u) the Vedas (tey) from (mukh) the mouth but in his mind, he is (maatthaa/muttha = robbed) possessed by (kaamaaman/kaamna) desires – to obtain material benefits.

Someone (baittha) sits (hoey = being, monee = quiet) silently (ekaantee) in seclusion, but (gaatthaa = in knots) makes (kalpan = desires) plans to collect money.

A person (hoey) becomes (udaasi) withdrawn from the world, (taj-i) forsakes (grihu) home and (chalio) goes – to the jungle but – is not (chhuttkai) freed of (naatthaa = running) restless-ness of the mind – with worldly thoughts. 1.

 

ਜੀਅ ਕੀ ਕੈ ਪਹਿ ਬਾਤ ਕਹਾ ॥ ਆਪਿ ਮੁਕਤੁ ਮੋ ਕਉ ਪ੍ਰਭੁ ਮੇਲੇ ਐਸੋ ਕਹਾ ਲਹਾ ॥੧॥ ਰਹਾਉ ॥

Jī▫a kī kai pėh bāṯ kahā.  Āp mukaṯ mo ka▫o parabẖ mele aiso kahā lahā. ||1|| rahā▫o.

 

(Pah-i) to (kai) whom should I (kahaa) state (baat-u = thing) what is in my (jeea) mind, i.e. I am also restless.

(Kahaa) how do I (lahaa) find (aiso) such a person who is (aap-i) him/her-self (mukat-u) free from temptations in the world-play, has found the Almighty, and (meyley = causes to meet) can lead (mo kau) me to (prabh-u) the Master. 1.

(Rahaau) pause and reflect on this.

 

ਤਪਸੀ ਕਰਿ ਕੈ ਦੇਹੀ ਸਾਧੀ ਮਨੂਆ ਦਹ ਦਿਸ ਧਾਨਾ ॥ ਬ੍ਰਹਮਚਾਰਿ ਬ੍ਰਹਮਚਜੁ ਕੀਨਾ ਹਿਰਦੈ ਭਇਆ ਗੁਮਾਨਾ ॥ ਸੰਨਿਆਸੀ ਹੋਇ ਕੈ ਤੀਰਥਿ ਭ੍ਰਮਿਓ ਉਸੁ ਮਹਿ ਕ੍ਰੋਧੁ ਬਿਗਾਨਾ ॥੨॥

Ŧapsī kar kai ḏehī sāḏẖī manū▫ā ḏah ḏis ḏẖānā.  Barahmcẖār barahmcẖaj kīnā hirḏai bẖa▫i▫ā gumānā.  Sani▫āsī ho▫e kai ṯirath bẖarmi▫o us mėh kroḏẖ bigānā. ||2||

 

Someone becomes (tapsee) an austere person (kar-i kai) practicing austerities and (saadhee) control of (deyhee) the body, but his/her (manooaa) mind (dhaanaa) runs (dah = ten, dis = directions) all over.

Someone (brahmchaar-i) remains unmarried, (keena) practices (brahmcharaj-u) celibacy, but (bhaiaa) is (gumaana) proud (hirdai) in mind. 

One, (hoey kai) becomes (sanniaasee) a renunciate and (bhramio = wanders) keeps visiting (teerath-i) at places of pilgrimage; but there is (bigaana/bey-giaana) ignorance of the purpose of life and (krodh-u) wrath/intolerance (mah-i) in (us-u) that person. 2.

 

ਘੂੰਘਰ ਬਾਧਿ ਭਏ ਰਾਮਦਾਸਾ ਰੋਟੀਅਨ ਕੇ ਓਪਾਵਾ ॥ ਬਰਤ ਨੇਮ ਕਰਮ ਖਟ ਕੀਨੇ ਬਾਹਰਿ ਭੇਖ ਦਿਖਾਵਾ ॥ ਗੀਤ ਨਾਦ ਮੁਖਿ ਰਾਗ ਅਲਾਪੇ ਮਨਿ ਨਹੀ ਹਰਿ ਹਰਿ ਗਾਵਾ ॥੩॥

Gẖūngar bāḏẖ bẖa▫e Rāmḏāsā rotī▫an ke opāvā.  Baraṯ nem karam kẖat kīne bāhar bẖekẖ ḏikẖāvā.  Gīṯ nāḏ mukẖ rāg alāpe man nahī har har gāvā. ||3||

 

There are some who (baadh-i = tie) wear (ghoonghar = bells) bell-anklets over their ankles and (bhaey) become (raamdaasa = servants/worshippers of God) temple-dancers (upaava = effort) for the sake of (rotteean = bread) livelihood.

Some (keeney) practice (barat) fasts, (neym) regular rituals, (khatt) the six (karam) rites of the Brahmin, only to (dikhaava = show) make (baahar-i) out-ward (bheykh = garb) display.

Some (alaapey) sing (geet = songs, naad = sound) songs of (raag = love) devotion (mukh-i) from the mouth, but do not (gaava) praise (man-i) in their minds and emulate virtues of (har-i har-i) the Almighty – their precept and practice do not match. 3.

 

ਹਰਖ ਸੋਗ ਲੋਭ ਮੋਹ ਰਹਤ ਹਹਿ ਨਿਰਮਲ ਹਰਿ ਕੇ ਸੰਤਾ ॥ ਤਿਨ ਕੀ ਧੂੜਿ ਪਾਏ ਮਨੁ ਮੇਰਾ ਜਾ ਦਇਆ ਕਰੇ ਭਗਵੰਤਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰੁ ਪੂਰਾ ਮਿਲਿਆ ਤਾਂ ਉਤਰੀ ਮਨ ਕੀ ਚਿੰਤਾ ॥੪॥

Harakẖ sog lobẖ moh rahaṯ hėh nirmal har ke sanṯā.  Ŧin kī ḏẖūṛ pā▫e man merā jā ḏa▫i▫ā kare bẖagvanṯā.  Kaho Nānak gur pūrā mili▫ā ṯāʼn uṯrī man kī cẖinṯā. ||4||

 

(Santaa = saints) seekers of (har-i) the Almighty – practice what they show, i.e. live by Divine virtues and commands –, they (hah-i) are (nirmal = pure) free of vices and (rahat = devoid of) unaffected by (harakh) joy, (sog) sorrow, (lobh) greed and (moh) attachment to the world-play.

I wish (meyra) my (man-u) mind (paaey) gets (dhoorr-i) dust of (tin ki) their feet, i.e. I receive guidance from the seekers; but I can find them only (ja) when (bhagvanta) the Almighty (karey) bestows (daiaa) compassion and enables to follow their example.

Advice: When (poora) the true (gur-u) guru (miliaa) is found, then (chinta) anxiety of (man) the mind (utree) is removed, i.e. one should follow the guru’s example and be free of attachments to the world-play, (kahu) say o fifth Nanak. 4.

 

ਮੇਰਾ ਅੰਤਰਜਾਮੀ ਹਰਿ ਰਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਮੇਰੇ ਜੀਅ ਕਾ ਪ੍ਰੀਤਮੁ ਬਿਸਰਿ ਗਏ ਬਕਬਾਇਆ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੬॥੧੫॥

Merā anṯarjāmī har rā▫i▫ā.  Sabẖ kicẖẖ jāṇai mere jī▫a kā parīṯam bisar ga▫e bakbā▫i▫ā. ||1|| rahā▫o ḏūjā. ||6||15||

 

(Raaiaa) the Sovereign (har-i) Almighty Master (meyra = my) of all (antarjaamee) knows the minds of all.

IT, (preetam-u) the Beloved of (meyrey) my (jeea) soul (jaanai) knows (sabh-u kichh-u) everything – one who finds IT within, all (bakbaaiaa) frivolous talk (bisar-i gaey = are forgotten) leaves – and she remembers and lives by IT’s commands. 1.

(Rahaau = dooja) second pause.

 

Note: This is the second pause in the Shabad. At the first pause the mind wished to find someone whose example one can follow to find God. In the second pause one is advised that the perfect guru is such a person.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਲਾਖ ਸਰਬ ਕੋ ਰਾਜਾ ਜਿਸੁ ਹਿਰਦੈ ਨਾਮੁ ਤੁਮਾਰਾ ॥ ਜਾ ਕਉ ਨਾਮੁ ਨ ਦੀਆ ਮੇਰੈ ਸਤਿਗੁਰਿ ਸੇ ਮਰਿ ਜਨਮਹਿ ਗਾਵਾਰਾ ॥੧॥

Mārū mėhlā 5.  Kot lākẖ sarab ko rājā jis hirḏai nām ṯumārā.  Jā ka▫o nām na ḏī▫ā merai saṯgur se mar janmėh gāvārā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. O Almighty, one (jis-u) who keeps (tumaara) Your (naam-u) virtues and commands – in mind and practices them; s/he is (raja = king) the master (ko) of (kott-i) crores and (laakh) lakhs and has (sarab) everything, i.e. s/he achieves everything in life and is honored by You.

But those (ja kau) whom (meyrai) my (satigur-i) true guru has not (deeaa) imparted awareness of Naam, (sey) such (gaavaara) ignorant persons – commit transgressions and – (mar-i) die to be (janmah-i) born – again and again. 1.

 

ਮੇਰੇ ਸਤਿਗੁਰ ਹੀ ਪਤਿ ਰਾਖੁ ॥ ਚੀਤਿ ਆਵਹਿ ਤਬ ਹੀ ਪਤਿ ਪੂਰੀ ਬਿਸਰਤ ਰਲੀਐ ਖਾਕੁ ॥੧॥ ਰਹਾਉ ॥

Mere saṯgur hī paṯ rākẖ.  Cẖīṯ āvahi ṯab hī paṯ pūrī bisraṯ ralī▫ai kẖāk. ||1|| rahā▫o.

 

Complying with instructions of (merey = my) the (satiguru) true guru (hi) alone can (raakh-u) preserve (pat-i) honor – by attaining union with God, at the end when account of deeds is taken to decide who deserves to unite.

When the Almighty (cheet-i = to mind, aavah-i = comes) is kept in mind and IT’s commands obeyed – as taught by the true guru -, (hi) only (tab) then (pat-i) honor is (poori = fulfilled) preserved, but if IT (bisrat) is forgotten, then one (raleeaai) mixes in (khaak-u) dust, i.e. faces ignominy of rejection. 1.

(Rahaau) pause and reflect on this.

 

ਰੂਪ ਰੰਗ ਖੁਸੀਆ ਮਨ ਭੋਗਣ ਤੇ ਤੇ ਛਿਦ੍ਰ ਵਿਕਾਰਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਕਲਿਆਣਾ ਸੂਖ ਸਹਜੁ ਇਹੁ ਸਾਰਾ ॥੨॥

Rūp rang kẖusī▫ā man bẖogaṇ ṯe ṯe cẖẖiḏar vikārā.  Har kā nām niḏẖān kali▫āṇā sūkẖ sahj ih sārā. ||2||

 

Being proud of (roop) looks or (rang = colour) class/lineage and concentrating on (bhogan) making (khuseeaa) merry; (tey tey) all these cause (chhidr = holes) transgressions and (vikaara) vices.

On the other hand, Naam (ka) of (har-i) the Almighty is (nidhaan-u) the treasure of (kaliaana) happiness; (ihu) this is the source of (saara) supreme (sookh) peace and (sahj-u) poise. 2.

ਮਾਇਆ ਰੰਗ ਬਿਰੰਗ ਖਿਨੈ ਮਹਿ ਜਿਉ ਬਾਦਰ ਕੀ ਛਾਇਆ ॥ ਸੇ ਲਾਲ ਭਏ ਗੂੜੈ ਰੰਗਿ ਰਾਤੇ ਜਿਨ ਗੁਰ ਮਿਲਿ ਹਰਿ ਹਰਿ ਗਾਇਆ ॥੩॥

Mā▫i▫ā rang birang kẖinai mėh ji▫o bāḏar kī cẖẖā▫i▫ā.  Har kā nām niḏẖān kali▫āṇā sūkẖ sahj ih sārā. ||2||

 

(Rang) pleasures of (maaiaa) the world-play can become (birang) distress (mah-i) in (khinai) a moment as they are short-lived (jiau) like (chhaaiaa) the shade (ki) of (baadar/baadal) cloud moves away.

Those (jin-i) who (mil-i = together, in company) guided by the guru, (gaaiaa) praise and emulate virtues of (har-i har-i) the Almighty, (sey) they are (ratey) imbued with (goorrai) deep (rang-i) love of the Almighty and (bhaey) become (laal) beloved of the Master. 3.

 

ਊਚ ਮੂਚ ਅਪਾਰ ਸੁਆਮੀ ਅਗਮ ਦਰਬਾਰਾ ॥ ਨਾਮੋ ਵਡਿਆਈ ਸੋਭਾ ਨਾਨਕ ਖਸਮੁ ਪਿਆਰਾ ॥੪॥੭॥੧੬॥

Ūcẖ mūcẖ apār su▫āmī agam ḏarbārā.  Nāmo vadi▫ā▫ī sobẖā Nānak kẖasam pi▫ārā. ||4||7||16||

 

(Suaami) the Master is (ooch) high and (mooch = big) great; IT’s (darbaara = court) Being is (agam) beyond reach/comprehension.

(Khasam-u) the Master is (piaara) dear to those imbued with IT’s love; for them (vaddiaaee) glory and (sobha) good name come (naamo) by Naam, i.e. by obedience to God, says fifth Nanak. 4. 7. 16.