SGGS pp 1008-1010, Maroo M: 1, Asttpadees 1-3.

 

ਮਾਰੂ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū asatpaḏī▫ā mėhlā 1 gẖar 1     Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions (mahla 1) of the first Guru in Raga Maaroo, (asttpadeeaa) of eight stanzas each, (ghar-u 1) to be sung to the first beat.

Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਬੇਦ ਪੁਰਾਣ ਕਥੇ ਸੁਣੇ ਹਾਰੇ ਮੁਨੀ ਅਨੇਕਾ ॥ ਅਠਸਠਿ ਤੀਰਥ ਬਹੁ ਘਣਾ ਭ੍ਰਮਿ ਥਾਕੇ ਭੇਖਾ ॥ ਸਾਚੋ ਸਾਹਿਬੁ ਨਿਰਮਲੋ ਮਨਿ ਮਾਨੈ ਏਕਾ ॥੧॥

Beḏ purāṇ kathe suṇe hāre munī anekā.  Aṯẖsaṯẖ ṯirath baho gẖaṇā bẖaram thāke bẖekẖā.  Sācẖo sāhib nirmalo man mānai ekā. ||1||

 

(Aneyka) countless (muni) sages (haarey = lose) get tired (kathay = uttering) reciting and (sunney) listening to (beyd) the Vedas and Puranas, i.e. the scriptures. (Bah-u = numerous, ghanaa = plenty) numerous people of different (bheykha) garbs (thaakey) get tired (bhram-i = wandering) visiting and bathing at (atthsatth-i = sixty eight) all (teerath) pilgrim centres – all in order to please the Almighty.

(Saacho) the Eternal (sahib-u) Master is (nirmalo = pristine) not pleased by such things, but by truthful living. 1.

 

ਤੂ ਅਜਰਾਵਰੁ ਅਮਰੁ ਤੂ ਸਭ ਚਾਲਣਹਾਰੀ ॥ ਨਾਮੁ ਰਸਾਇਣੁ ਭਾਇ ਲੈ ਪਰਹਰਿ ਦੁਖੁ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Ŧū ajrāvar amar ṯū sabẖ cẖālaṇhārī.  Nām rasā▫iṇ bẖā▫e lai parhar ḏukẖ bẖārī. ||1|| rahā▫o.

 

O Almighty, (too) You are (ajraavar-u) un-aging and (amar-u = not subject to death) eternal, but (sabh) all creation is (chalanhaari = to go) perishable. Drinking (rasaain-u) the elixir, i.e. obedience to Your (naam-i) directions to the soul, is the medicine for wrong-doings; one who (lai) takes it (bhaaey) lovingly, (parhar-i) avoids (bhaari = great) the terrible (dukh-u) agony of being put in cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

 

Page 1009

 

ਹਰਿ ਪੜੀਐ ਹਰਿ ਬੁਝੀਐ ਗੁਰਮਤੀ ਨਾਮਿ ਉਧਾਰਾ ॥ ਗੁਰਿ ਪੂਰੈ ਪੂਰੀ ਮਤਿ ਹੈ ਪੂਰੈ ਸਬਦਿ ਬੀਚਾਰਾ ॥ ਅਠਸਠਿ ਤੀਰਥ ਹਰਿ ਨਾਮੁ ਹੈ ਕਿਲਵਿਖ ਕਾਟਣਹਾਰਾ ॥੨॥

Har paṛī▫ai har bujẖī▫ai gurmaṯī nām uḏẖārā.  Gur pūrai pūrī maṯ hai pūrai sabaḏ bīcẖārā.  Aṯẖsaṯẖ ṯirath har nām hai kilvikẖ kātaṇhārā. ||2||

 

We should (parreeai) read and (bujheeai) understand – Naam or virtues and commands – of (har-i) the Almighty; one who lives (naam-i) by Naam (gurmati) with the guru’s counsel/guidance, achieves (udhaara) emancipation.

(Mat-i) counsel of (poorai) the perfect (gur) guru (hai) is (poori = perfect) the right one for emancipation; he teaches to (beechaara) reflect on and obey (sabad-i) Divine commands.

People go and bathe their bodies at (atthasatth-i) sixty eight (teerath) places of pilgrimage, but the method of inner purification is practice of Naam which (kaattanhaara = cuts) drives out (kilvikh) vices from within. 2.

 

ਜਲੁ ਬਿਲੋਵੈ ਜਲੁ ਮਥੈ ਤਤੁ ਲੋੜੈ ਅੰਧੁ ਅਗਿਆਨਾ ॥ ਗੁਰਮਤੀ ਦਧਿ ਮਥੀਐ ਅੰਮ੍ਰਿਤੁ ਪਾਈਐ ਨਾਮੁ ਨਿਧਾਨਾ ॥ ਮਨਮੁਖ ਤਤੁ ਨ ਜਾਣਨੀ ਪਸੂ ਮਾਹਿ ਸਮਾਨਾ ॥੩॥

Jal bilovai jal mathai ṯaṯ loṛai anḏẖ agi▫ānā.  Gurmaṯī ḏaḏẖ mathī▫ai amriṯ pā▫ī▫ai nām niḏẖānā.  Manmukẖ ṯaṯ na jāṇnī pasū māhi samānā. ||3||

 

Butter is obtained by churning curd, but; (andh-u = blind) a foolish (agiaana) ignorant person (bilovai, mathai) churns (jal-u) water (lorrai) seeking to obtain (tat-u = essence) butter, i.e. expects to find the Almighty within through practice of rituals and superstitions.

It is (matheeai) by churning (dadh-i) of curd, i.e. contemplating commands, (gurmati) with guru’s guidance, that awareness of (amrit-u) the life-giving (nidhaana) treasure of (naam-u) virtues and commands (paaeeai ) is obtained – the Almighty is recognized within.

(Manmuukh = self-willed) those who do not follow the guru, do not get to (jaananee) know – are not aware of, (tat-u = essence) Naam; (pasoo = animal) animal instincts (samaana) remain dominant (maah-i) in their minds. 3.

 

ਹਉਮੈ ਮੇਰਾ ਮਰੀ ਮਰੁ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥ ਗੁਰ ਕੈ ਸਬਦੇ ਜੇ ਮਰੈ ਫਿਰਿ ਮਰੈ ਨ ਦੂਜੀ ਵਾਰ ॥ ਗੁਰਮਤੀ ਜਗਜੀਵਨੁ ਮਨਿ ਵਸੈ ਸਭਿ ਕੁਲ ਉਧਾਰਣਹਾਰ ॥੪॥

Ha▫umai merā marī mar mar jammai vāro vār.  Gur kai sabḏe je marai fir marai na ḏūjī vār.  Gurmaṯī jagjīvan man vasai sabẖ kul uḏẖāraṇhār. ||4||

 

(Haumai) ego and (meyra = mine) possessiveness is (maree) a killer disease; one (mar-u) dies – succumbs to temptations because of them, and thus (mar-i) keeps dying and (jammai) taking births (vaaro vaar) again and again.

(Jey) if one (marai = dies) submits (sabdai = to the word) to the directions of the guru, s/he does not (marai = die) succumb to vices (dooji = second, vaar = time) again.

(Jagjeevan-u = life of the world/creatures) the Almighty (vasai) abides (man-i) in the mind, i.e. one acts by Naam, (gurmati) with the guru’s guidance, and that (udhaaranhaar) emancipates together with (sabh) the whole (kul) lineage – all associates. 4.

 

ਸਚਾ ਵਖਰੁ ਨਾਮੁ ਹੈ ਸਚਾ ਵਾਪਾਰਾ ॥ ਲਾਹਾ ਨਾਮੁ ਸੰਸਾਰਿ ਹੈ ਗੁਰਮਤੀ ਵੀਚਾਰਾ ॥ ਦੂਜੈ ਭਾਇ ਕਾਰ ਕਮਾਵਣੀ ਨਿਤ ਤੋਟਾ ਸੈਸਾਰਾ ॥੫॥

Sacẖā vakẖar nām hai sacẖā vāpārā.  Lāhā nām sansār hai gurmaṯī vīcẖārā.  Ḏūjai bẖā▫e kār kamāvṇī niṯ ṯotā saisārā. ||5||

 

Naam is (sachaa = true) the right (vakhar-u) merchandise – capital by which to do the business of life, as with it, (vaapaara = business dealings) one’s conduct is (sachaa) truthful.

By living (sansaar-i) in the world (veechaara) reflecting (gurmati) on teachings of the guru, one obtains (laahaa) the profit of awareness of Naam.

But (kaar kamaavani) acting with (doojai) other (bhaaey) ideas in mind, (nit) ever results in (tottaa) loss (saisaara) in the world, i.e. one forgets the Creator and succumbs to vices. 5.

 

ਸਾਚੀ ਸੰਗਤਿ ਥਾਨੁ ਸਚੁ ਸਚੇ ਘਰ ਬਾਰਾ ॥ ਸਚਾ ਭੋਜਨੁ ਭਾਉ ਸਚੁ ਸਚੁ ਨਾਮੁ ਅਧਾਰਾ ॥ ਸਚੀ ਬਾਣੀ ਸੰਤੋਖਿਆ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਾ ॥੬॥

Sācẖī sangaṯ thān sacẖ sacẖe gẖar bārā.  Sacẖā bẖojan bẖā▫o sacẖ sacẖ nām aḏẖārā.  Sacẖī baṇī sanṯokẖi▫ā sacẖā sabaḏ vīcẖārā. ||6||

 

One who conducts the self by Naam, keeps (sachi = true) good (sangat-i) company, and goes to (sach-u) the right (thaan-u) place and (ghar baara) abode (sachey) of the Eternal

His/her (bhojan-u) food/guide is remembrance of (sachaa) the Almighty, s/he (bhaau) loves (sach-u) the Eternal, and Naam of (sach-u) the Eternal is his/her (adhaara) mainstay.

S/he is (santokhiaa = satiated) satisfied living by (sachi) the eternal (baani) word – Divine commands and (veechaara) reflects – lives by (sabad) commands (sachaa) of the Eternal. 6.

 

ਰਸ ਭੋਗਣ ਪਾਤਿਸਾਹੀਆ ਦੁਖ ਸੁਖ ਸੰਘਾਰਾ ॥ ਮੋਟਾ ਨਾਉ ਧਰਾਈਐ ਗਲਿ ਅਉਗਣ ਭਾਰਾ ॥ ਮਾਣਸ ਦਾਤਿ ਨ ਹੋਵਈ ਤੂ ਦਾਤਾ ਸਾਰਾ ॥੭॥

Ras bẖogaṇ pāṯisāhī▫ā ḏukẖ sukẖ sangẖārā.  Motā nā▫o ḏẖarā▫ī▫ai gal a▫ugaṇ bẖārā.  Māṇas ḏāṯ na hova▫ī ṯū ḏāṯā sārā. ||7||

 

For some people (bhogan) enjoying (ras) the objects of pleasure, and having (paatshaheeaa = kingdom) authority/status in the world are means to avoid (dukh) discomfort/pain and obtain (sukh) comfort/peace, but they (sanghaara) kill – cause falling prey to vices.

Their aim is to (dharaaeeai) get (motta = fat) a big (naam) name, they commit (bhaara) great (augan) faults/transgressions and this acts as a noose (gal-i) on the throat, i.e. they suffer.

But O Almighty, (daat-i = benediction) greatness does not (hovaee = happen) come from (maanas) people; (too) You are (saara = sublime) the Supreme (daataa) giver of this, i.e. real greatness is in being accepted by You. 7.

 

ਅਗਮ ਅਗੋਚਰੁ ਤੂ ਧਣੀ ਅਵਿਗਤੁ ਅਪਾਰਾ ॥ ਗੁਰ ਸਬਦੀ ਦਰੁ ਜੋਈਐ ਮੁਕਤੇ ਭੰਡਾਰਾ ॥ ਨਾਨਕ ਮੇਲੁ ਨ ਚੂਕਈ ਸਾਚੇ ਵਾਪਾਰਾ ॥੮॥੧॥

Agam agocẖar ṯū ḏẖaṇī avigaṯ apārā.  Gur sabḏī ḏar jo▫ī▫ai mukṯe bẖandārā.  Nānak mel na cẖūk▫ī sācẖe vāpārā. ||8||1||

 

O (dhanee) Master, (too) You are (agam) beyond reach/comprehension, (agochar-u) not perceived by the senses, (avigat) formless and (apaaraa) infinite, i.e. one cannot find the Almighty with one’s own efforts.

We should (joeeai) search (dar-u) the abode of the Master, (bhanddaara) the treasure of (muktey) emancipation, within the self (sabdi = with word) with guidance of (gur) the guru.

(Meyl = union) having the Almighty within does not (chukaee) end for one who has (saachey) the right (vaapaara = dealings) conduct, says Nanak. 8. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਬਿਖੁ ਬੋਹਿਥਾ ਲਾਦਿਆ ਦੀਆ ਸਮੁੰਦ ਮੰਝਾਰਿ ॥ ਕੰਧੀ ਦਿਸਿ ਨ ਆਵਈ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥ ਵੰਝੀ ਹਾਥਿ ਨ ਖੇਵਟੂ ਜਲੁ ਸਾਗਰੁ ਅਸਰਾਲੁ ॥੧॥

Mārū mėhlā 1.  Bikẖ bohithā lāḏi▫ā ḏī▫ā samunḏ manjẖār.  Kanḏẖī ḏis na āvī nā urvār na pār.  vanjẖī hāth na kẖevtū jal sāgar asrāl. ||1||

 

Composition of the first Guru in Raga Maaroo. Life lived by vices of in the world is like being on (bohitha) a ship (laadiaa) loaded with (bikh-u) poison, and (deeaa) launched (manjhaar-i) into (samund) the sea, whose (kandhi) shore (kandhi) shore (na avaee = cannot be, dis-i = seen) is not visible, neither (urvaar-i) the near nor (paar-u) the far shore.

(Kheyvttoo) the oars-man/sailor has no (vanjhi) oars, and (jal-u) water of (saagar) the sea – temptations in the world-play – is (asraal-u = terrifying) hard-to overcome. 1.

Message: This world is full of temptations which are hard-to-overcome for one who has not found the guru.

 

ਬਾਬਾ ਜਗੁ ਫਾਥਾ ਮਹਾ ਜਾਲਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Bābā jag fāthā mahā jāl.  Gur parsādī ubre sacẖā nām samāl. ||1|| rahā▫o.

 

O (baaba) God, (jag-u = world) the creature is (phaathaa) trapped in (mahaa = great) a strong (jaal-i) net – of temptations from where it is not possible to escape.

One can (ubrey = come 0ut) overcome temptations (samaal-i = take care) by paying attention to (naam-u) virtues and commands of (sachaa) the Creator with (gur) the guru’s (parsaadi = with grace) guidance. 1.

(Rahaau) pause and reflect on this.

 

ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਸਬਦਿ ਲੰਘਾਵਣਹਾਰੁ ॥ ਤਿਥੈ ਪਵਣੁ ਨ ਪਾਵਕੋ ਨਾ ਜਲੁ ਨਾ ਆਕਾਰੁ ॥ ਤਿਥੈ ਸਚਾ ਸਚਿ ਨਾਇ ਭਵਜਲ ਤਾਰਣਹਾਰੁ ॥੨॥

Saṯgurū hai bohithā sabaḏ langẖāvaṇhār.  Ŧithai pavaṇ na pāvko nā jal nā ākār.  Ŧithai sacẖā sacẖ nā▫e bẖavjal ṯāraṇhār. ||2||

 

(Satiguru) the true guru is (bohithaa) the ship and – complying with his teachings – to live by (sabad-i = Divine word) Divine commands (langhaavanhaar-u) takes across the world-ocean.

(Tithai = there) in that state of obedience to Divine commands, there is no (pavan-u) wind to make the ship unsteady, (paavko) fire to destroy nor is (jal-u) water of (aakaar-u = form) body/sea turbulent, i.e. temptations cannot sway and one does not succumb to vices.

(Tithai = there) in that state, the only practice is of (sachaa) the Eternal Master’s (sach-i) of eternal (naaey) Naam; this (taaranhaar) taking one across (bhavjal) the world-ocean.

 

ਗੁਰਮੁਖਿ ਲੰਘੇ ਸੇ ਪਾਰਿ ਪਏ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥ ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਗੁਰਮਤੀ ਸਹਜੁ ਊਪਜੈ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥੩॥

Gurmukẖ langẖe se pār pa▫e sacẖe si▫o liv lā▫e.  Āvā ga▫oṇ nivāri▫ā joṯī joṯ milā▫e.  Gurmaṯī sahj ūpjai sacẖe rahai samā▫e. ||3||

 

(Gurmukh-i) those who follow the guru (langhey = cross) overcome the impediments; (sey) they (paey) land (paar-i) on the far shore of the world-ocean by (laaey) fixing (liv) attention (siau) on commands of (sachey) the Eternal.

Their (joti = light) soul (milaaey) unites (jot-i) with the Supreme Spirit (nivaaria = doing away) obviating (aava = coming) births and (gaun-u = going) deaths.

One (oopjai) develops (sahj) steadfastness (gurmati) with the guru’s guidance, and (rahai) remains (samaaey) absorbed (sachey) in the Eternal. 3.

 

ਸਪੁ ਪਿੜਾਈ ਪਾਈਐ ਬਿਖੁ ਅੰਤਰਿ ਮਨਿ ਰੋਸੁ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਈਐ ਕਿਸ ਨੋ ਦੀਜੈ ਦੋਸੁ ॥ ਗੁਰਮੁਖਿ ਗਾਰੜੁ ਜੇ ਸੁਣੇ ਮੰਨੇ ਨਾਉ ਸੰਤੋਸੁ ॥੪॥

Sap piṛā▫ī pā▫ī▫ai bikẖ anṯar man ros.  Pūrab likẖi▫ā pā▫ī▫ai kis no ḏījai ḏos.  Gurmukẖ gāraṛ je suṇe manne nā▫o sanṯos. ||4||

 

If we (paaeeai) put (sap-u) a snake (pirraaee) in a basket, its (bikh-u) poison stays (anatr-i) within it and it develops (ros-u) anger (man-i) in the mind, i.e. if a person withdraws from the world, vices do not leave the mind.

One (paaeeai) gets (likhiaa = written) what is predestined based on deeds (poorab-i) of the past; (kis no = whom?) no one else can be (deejai dos-u) blamed for this.

(Jey) if one (suney) listens to (gurmukh-i) the guru’s teachings to (manney) obey (naau) Divine commands, that acts as Gaararr-u, the mantra that is believed to neutralize the snake’s poison, i.e. compliance with the guru’s teachings brings (santos-u/santokh = contentment) peace. 4.   

 

ਮਾਗਰਮਛੁ ਫਹਾਈਐ ਕੁੰਡੀ ਜਾਲੁ ਵਤਾਇ ॥ ਦੁਰਮਤਿ ਫਾਥਾ ਫਾਹੀਐ ਫਿਰਿ ਫਿਰਿ ਪਛੋਤਾਇ ॥ ਜੰਮਣ ਮਰਣੁ ਨ ਸੁਝਈ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਇ ॥੫॥

Māgarmacẖẖ fahā▫ī▫ai kundī jāl vaṯā▫e.  Ḏurmaṯ fāthā fā▫ī▫ai fir fir pacẖẖoṯā▫e.  Jamaṇ maraṇ na sujẖ▫ī kiraṯ na meti▫ā jā▫e. ||5||

 

Like (maagarmachh-u) a crocodile (phahaaeeai) is caught (vataaey) by throwing (jaal-u) a net or (kunddi) hook – with bait.

Similarly one who (phaathaa = trapped) is caught in (durmat-i) in evil mind-set (phaaheeai) is trapped/caught by – Divine justice, reborn (phir-i phir-i) again and again, and (pachhotaaey) repents – for not obeying Naam.

(Jamman) births and (maran) deaths do not (sujhaee) come to his/her mind; this is due to (kirat-u) influence of the past deeds which (na jaaey) cannot (meyttiaa) be effaced – except by guidance of the guru, to live by Naam. 5.

 

ਹਉਮੈ ਬਿਖੁ ਪਾਇ ਜਗਤੁ ਉਪਾਇਆ ਸਬਦੁ ਵਸੈ ਬਿਖੁ ਜਾਇ ॥ ਜਰਾ ਜੋਹਿ ਨ ਸਕਈ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਜੀਵਨ ਮੁਕਤੁ ਸੋ ਆਖੀਐ ਜਿਸੁ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥

Ha▫umai bikẖ pā▫e jagaṯ upā▫i▫ā sabaḏ vasai bikẖ jā▫e.  Jarā johi na sak▫ī sacẖ rahai liv lā▫e.  Jīvan mukaṯ so ākẖī▫ai jis vicẖahu ha▫umai jā▫e. ||6||

 

The Creator (upaaiaa) has created (jagat-u = world) the human beings (paaey) putting (bikh-u) the vice of (haumai = ego) acting by self-will in their minds; but if they take the guru’s guidance, (sabd-u = Divine word) Naam (vasai) abides in mind, and (bikh-u) the vice of ego (jaaey) leaves.

(Jaraa = old age) weakness to vices (na sakaee) cannot (joh-i = target) come to one who (rahai) lives (laaey) focusing (liv) attention (sach-i) on the Eternal, i.e. s/he overcomes vices.

People seek emancipation from rebirth; but a person (vichahu) from within (jis-u) whom (haumai) ego (jaaey) leaves, (aakheeai = is called) is (mukat-u) emancipated (jeevan) in life itself. 6.

 

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ਧੰਧੈ ਧਾਵਤ ਜਗੁ ਬਾਧਿਆ ਨਾ ਬੂਝੈ ਵੀਚਾਰੁ ॥ ਜੰਮਣ ਮਰਣੁ ਵਿਸਾਰਿਆ ਮਨਮੁਖ ਮੁਗਧੁ ਗਵਾਰੁ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥੭॥

Ḏẖanḏẖai ḏẖāvaṯ jag bāḏẖi▫ā nā būjẖai vīcẖār.  Jamaṇ maraṇ visāri▫ā manmukẖ mugaḏẖ gavār.  Gur rākẖe se ubre sacẖā sabaḏ vīcẖār. ||7||

 

(Jag-u = world) the human being (dhaavat) runs (dhandhai) in material pursuits, (baadhiaa = bound) being attached to the world-play, and does not (veechaar-u) reflect on and (boojhai) understand – the guru’s teachings to obey Divine commands.

(Mugadh-u) the foolish person (manmukh = is self-willed) does not listen to the guru, remains (gavaar-i) ignorant of the reality and (visaariaa) forgets that the consequences are (jamman) birth and (maran) death – again and again.

Those who are guided (gur-i) by the guru and thus (raakhey) protected from vices in the world-play, (sey) they (ubrey) are saved from rebirth (veechaar-i) by contemplating and obeying (sabad-u = Divine word) commands of (sachaa) the Eternal. 7.

 

ਸੂਹਟੁ ਪਿੰਜਰਿ ਪ੍ਰੇਮ ਕੈ ਬੋਲੈ ਬੋਲਣਹਾਰੁ ॥ ਸਚੁ ਚੁਗੈ ਅੰਮ੍ਰਿਤੁ ਪੀਐ ਉਡੈ ਤ ਏਕਾ ਵਾਰ ॥ ਗੁਰਿ ਮਿਲਿਐ ਖਸਮੁ ਪਛਾਣੀਐ ਕਹੁ ਨਾਨਕ ਮੋਖ ਦੁਆਰੁ ॥੮॥੨॥

Sūhat pinjar parem kai bolai bolaṇhār.  Sacẖ cẖugai amriṯ pī▫ai udai ṯa ekā vār.  Gur mili▫ai kẖasam pacẖẖāṇī▫ai kaho Nānak mokẖ ḏu▫ār. ||8||2||

 

(Soohatt-u) a parrot (pinjar-i) in the cage (key) of (preym) love, i.e. a person who lovingly lives according to Divine commands, (bolai = utters) recounts virtues and commands of (bolanhaar-u = speaker) God, i.e. speaks and acts according to Divine commands.

It (chugai) pecks and (peeai) drinks (amrit-u) nectar; and it (uddai) flies (ta) but (eyka = only one, vaar = time) once, i.e. Naam or Divine commands are the sustenance of that soul and one, who practices it, dies only once – is not reborn.

It is (mileeai) by finding (gur) the guru, that (khasam-u) the Master (pachhaaneeai) is recognized within; this is (mokh duaar-u) the door to emancipation, (kahu) say o Nanak. 8. 2.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਬਦਿ ਮਰੈ ਤਾ ਮਾਰਿ ਮਰੁ ਭਾਗੋ ਕਿਸੁ ਪਹਿ ਜਾਉ ॥ ਜਿਸ ਕੈ ਡਰਿ ਭੈ ਭਾਗੀਐ ਅੰਮ੍ਰਿਤੁ ਤਾ ਕੋ ਨਾਉ ॥ ਮਾਰਹਿ ਰਾਖਹਿ ਏਕੁ ਤੂ ਬੀਜਉ ਨਾਹੀ ਥਾਉ ॥੧॥

Mārū mėhlā 1.  Sabaḏ marai ṯā mār mar bẖāgo kis pėh jā▫o.  Jis kai dar bẖai bẖāgī▫ai amriṯ ṯā ko nā▫o.  Mārėh rākẖahi ek ṯū bīja▫o nāhī thā▫o. ||1||

 

Composition of the first Guru in Raga Maaroo. One who (marai) dies, i.e. submits the self, (sabad-i) to Divine commands – s/he refrains from transgressions and hence – (maar-i) kills (mar-u) death, i.e. is free from being put in cycles of births and deaths; otherwise (pah-i = to, kis = whom?) has nowhere (jaau) to go, i.e. cannot escape reincarnation.

The Almighty (jis kai) by whose (ddar-i = fear) obedience, (bhai) fear (bhaageeai = runs) leaves, (ta ko = of that) IT’s (naau) Naam is (amrit-u) life-giving, i.e. enables to overcome vices.

O Almighty, (too) You (eyk-u) alone (maarah-i = kill) let one succumb to vices and can (raakhah-i) protect from them; there is not (beejau = second) another (thaau = place) power who can do that. 1.

 

ਬਾਬਾ ਮੈ ਕੁਚੀਲੁ ਕਾਚਉ ਮਤਿਹੀਨ ॥ ਨਾਮ ਬਿਨਾ ਕੋ ਕਛੁ ਨਹੀ ਗੁਰਿ ਪੂਰੈ ਪੂਰੀ ਮਤਿ ਕੀਨ ॥੧॥ ਰਹਾਉ ॥

Bābā mai kucẖīl kācẖa▫o maṯihīn.  Nām binā ko kacẖẖ nahī gur pūrai pūrī maṯ kīn. ||1|| rahā▫o.

 

(Baaba) O God, (mai) I am (kucheel = dirty) full of vices, (kaachau) immature and (mati-heen) senseless.

(Ko) a person is (kachh-u nahi) nothing – has no capability to remove the dirt of vices – (binaa) without the practice of Naam; (poorai) the perfect guru (keen = does) imparts (poori = perfect) the right (mat-i) counsel/guidance – to be rid of them. 1.

(Rahaau) pause and reflect on this.

 

ਅਵਗਣਿ ਸੁਭਰ ਗੁਣ ਨਹੀ ਬਿਨੁ ਗੁਣ ਕਿਉ ਘਰਿ ਜਾਉ ॥ ਸਹਜਿ ਸਬਦਿ ਸੁਖੁ ਊਪਜੈ ਬਿਨੁ ਭਾਗਾ ਧਨੁ ਨਾਹਿ ॥ ਜਿਨ ਕੈ ਨਾਮੁ ਨ ਮਨਿ ਵਸੈ ਸੇ ਬਾਧੇ ਦੂਖ ਸਹਾਹਿ ॥੨॥

Avgaṇ subẖar guṇ nahī bin guṇ ki▫o gẖar jā▫o.  Sahj sabaḏ sukẖ ūpjai bin bẖāgā ḏẖan nāhi.  Jin kai nām na man vasai se bāḏẖe ḏūkẖ sahāhi. ||2||

 

I am (subhar = well filled) full (avgan-i) of faults and (nahi) have no (gun) virtues; I (kiau = why?) cannot (jaau) go (ghar-i) home, i.e. cannot hope to be accepted for union with the Almighty.

(Sukh-u) comfort/peace through union (oopjai) is attained (sahj-i) by being steadfast (sabad-i) in obedience to Naam; but (dhan-u) the wealth of awareness of Naam is not obtained (bin-u) without (bhaaga) good fortune based on past deeds.

Those (jin kai) in whose (man-i) mind Naam does not (vasai) abide, (sey) they are (badhey) bound by Divine justice and (sahaaey) caused to bear the pain of reincarnations. 2.

 

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਸੇ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥ ਆਗੈ ਪਾਛੈ ਸੁਖੁ ਨਹੀ ਗਾਡੇ ਲਾਦੇ ਛਾਰੁ ॥ ਵਿਛੁੜਿਆ ਮੇਲਾ ਨਹੀ ਦੂਖੁ ਘਣੋ ਜਮ ਦੁਆਰਿ ॥੩॥

Jinī nām visāri▫ā se kiṯ ā▫e sansār.  Āgai pācẖẖai sukẖ nahī gāde lāḏe cẖẖār.  vicẖẖuṛi▫ā melā nahī ḏūkẖ gẖaṇo jam ḏu▫ār. ||3||

 

Those (jini) who (visaariaa) forget (naam-u) directions of the Creator, – should reflect as to – (kit) what for have (sey) they (aaey) come (sansaar-i) to the world.

They are like (gaaddey) carts (laadey) loaded with (chhaar-u) dust – act in useless pursuits and can have no (sukh-u) peace (aagai = ahead) in the hereafter or (paachhai = behind) here in the world.

They remain (vichhurriaa) separated and do not obtain (meyla) union with the Almighty, suffering (ghano = plenty) the great (dookh-u) agony of being (duaar-i = at the place of) taken by (jam = agent of Divine justice) Divine justice and sent for reincarnation. 3.

 

ਅਗੈ ਕਿਆ ਜਾਣਾ ਨਾਹਿ ਮੈ ਭੂਲੇ ਤੂ ਸਮਝਾਇ ॥ ਭੂਲੇ ਮਾਰਗੁ ਜੋ ਦਸੇ ਤਿਸ ਕੈ ਲਾਗਉ ਪਾਇ ॥ ਗੁਰ ਬਿਨੁ ਦਾਤਾ ਕੋ ਨਹੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥੪॥

Agai ki▫ā jāṇā nāhi mai bẖūle ṯū samjẖā▫e.  Bẖūle mārag jo ḏase ṯis kai lāga▫o pā▫e.  Gur bin ḏāṯā ko nahī kīmaṯ kahaṇ na jā▫e. ||4||

 

I do not (jaana) know (kiaa) what will happen (agai = ahead) in the hereafter – when account of deeds is taken and consequences decided, (too) You please (samjhaa-e) give this understanding; (mai) I have (bhooley) forgotten – what You told me.

One (jo) who (dasey) tells me (maarag-u) way to me (bhooley) who has gone astray, I (laagau) shall touch (paau) feet of (tis) that person.

Advice received: There is no (daataa = giver) benefactor/guide (bin-u) except the guru; (keemat-i) the value of his guidance (na jaaey) cannot be (kahan-u) told – it is priceless. 4.

 

ਸਾਜਨੁ ਦੇਖਾ ਤਾ ਗਲਿ ਮਿਲਾ ਸਾਚੁ ਪਠਾਇਓ ਲੇਖੁ ॥ ਮੁਖਿ ਧਿਮਾਣੈ ਧਨ ਖੜੀ ਗੁਰਮੁਖਿ ਆਖੀ ਦੇਖੁ ॥ ਤੁਧੁ ਭਾਵੈ ਤੂ ਮਨਿ ਵਸਹਿ ਨਦਰੀ ਕਰਮਿ ਵਿਸੇਖੁ ॥੫॥

Sājan ḏekẖā ṯā gal milā sācẖ paṯẖā▫i▫o lekẖ.  Mukẖ ḏẖimāṇai ḏẖan kẖaṛī gurmukẖ ākẖī ḏekẖ.  Ŧuḏẖ bẖāvai ṯū man vasėh naḏrī karam visekẖ. ||5||

 

When I (deykha = see) meet the Almighty (saajan-u) friend, (ta) then I shall (gal-i mila) embrace IT; but this can happen when (leykh-u = writing) so written in destiny by (saach-u) the Eternal.

This (dhan) soul-wife (kharree) stands with (dhimaanai) an expectant (mukh-i) face – to meet the Beloved, but can (deykh-u) see IT (aakhee) with the eyes, i.e. find, (gurmukh-i) with the guru’s guidance.

(Too) You (vasah-i) abide (man-i) in the mind, when it (bhaavai) please You, o Almighty, when Your (viseykh-u = special) great (nadree = sight, karam-i = of grace) grace is bestowed. 5.

 

ਭੂਖ ਪਿਆਸੋ ਜੇ ਭਵੈ ਕਿਆ ਤਿਸੁ ਮਾਗਉ ਦੇਇ ॥ ਬੀਜਉ ਸੂਝੈ ਕੋ ਨਹੀ ਮਨਿ ਤਨਿ ਪੂਰਨੁ ਦੇਇ ॥ ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਆਪਿ ਵਡਾਈ ਦੇਇ ॥੬॥

Bẖūkẖ pi▫āso je bẖavai ki▫ā ṯis māga▫o ḏe▫e.  Bīja▫o sūjẖai ko nahī man ṯan pūran ḏe▫e.  Jin kī▫ā ṯin ḏekẖi▫ā āp vadā▫ī ḏe▫e. ||6||

 

(Jey) if a person him/her-self (bhavai) goes about, i.e. is, him/herself (bhookh) hungry and (piaaso) thirsty, (kiaa) what can I (maagau) ask (tis-u) that person to (dey-i) give, i.e. we should not rely on others to help.

Only the Almighty can (dey-i) give to (pooran-u) fill (man-i) mind and (tan-i) body – grant contentment; (ko nahi) none (beejau) else (soojhai = is seen) seems capable.

The Creator (jin-i) who (keeaa) created us, (tin-i) that also (deykhiaa = watches) looks after; and (aap-i) IT-self (dey-i) gives (vaddaaee) the glory – of union with IT. 6.

 

ਨਗਰੀ ਨਾਇਕੁ ਨਵਤਨੋ ਬਾਲਕੁ ਲੀਲ ਅਨੂਪੁ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਨ ਪੰਖਣੂ ਸਾਚਉ ਚਤੁਰੁ ਸਰੂਪੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਤੂ ਦੀਪਕੁ ਤੂ ਧੂਪੁ ॥੭॥

Nagrī nā▫ik navṯano bālak līl anūp.  Nār na purakẖ na pankẖ▫ṇū sācẖa▫o cẖaṯur sarūp. Jo ṯis bẖāvai so thī▫ai ṯū ḏīpak ṯū ḏẖūp. ||7||

 

The Almighty (naaik-u) Master of (nagri = town) the creation is ever (navtano) fresh like (baalak-u) a child and creates (anoop = unique) wondrous (leel/leela) plays.

It is neither (naar-i) woman nor (purakh-u) man nor (pankhnoo) bird, i.e. is formless; IT is (saachau) Eternal, (chatur-u = wise) Omniscient and (saroop-u = good-looking) fascinating/wondrous.

(Jo) whatever the Almighty (bhaavai) likes (so) that (theeai) happens; You are (deepak-u) the lamp at night and (dhoop-u) sun during the day, O Almighty. 7.

 

ਗੀਤ ਸਾਦ ਚਾਖੇ ਸੁਣੇ ਬਾਦ ਸਾਦ ਤਨਿ ਰੋਗੁ ॥ ਸਚੁ ਭਾਵੈ ਸਾਚਉ ਚਵੈ ਛੂਟੈ ਸੋਗ ਵਿਜੋਗੁ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਗੁ ॥੮॥੩॥

Gīṯ sāḏ cẖākẖe suṇe bāḏ sāḏ ṯan rog.  Sacẖ bẖāvai sācẖa▫o cẖavai cẖẖūtai sog vijog.  Nānak nām na vīsrai jo ṯis bẖāvai so hog. ||8||3||

 

I have (chaakhey) tasted (saad) the relishes and (suney) heard (geet) the songs, i.e. tried the objects of pleasures but found them (baad) useless and causing (rog-u) ailments (tan-i) to the body, i.e. tempt to vices and take the mind away from God.

One whom (sach-u) the Eternal is (bhaavai) pleasing, s/he (chavai = utters) recounts virtues of (saachau) the Eternal, and unites with IT: his/her (sog) sorrow of (vijog-u) separation from the Almighty (chhoottai) ends.

S/he does not (veesrai) forget Naam and believes that (jo) whatever (bhaavai) pleases (tis-u = that) the Almighty, (su) that (hog-u) happens, says Nanak. 8. 3.