SGGS pp 1010-1012, Maaroo M: 1, Asttpadees 4-6.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਾਚੀ ਕਾਰ ਕਮਾਵਣੀ ਹੋਰਿ ਲਾਲਚ ਬਾਦਿ ॥ ਇਹੁ ਮਨੁ ਸਾਚੈ ਮੋਹਿਆ ਜਿਹਵਾ ਸਚਿ ਸਾਦਿ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਰਸੁ ਨਹੀ ਹੋਰਿ ਚਲਹਿ ਬਿਖੁ ਲਾਦਿ ॥੧॥

Mārū mėhlā 1.  Sācẖī kār kamāvṇī hor lālacẖ bāḏ.  Ih man sācẖai mohi▫ā jihvā sacẖ sāḏ.  Bin nāvai ko ras nahī hor cẖalėh bikẖ lāḏ. ||1||

 

Composition of the first Guru in Raga Maaroo. We should (kamaavni) carry out (kaar = task) commands (saachi = which is eternal) of the Almighty Master; doing (hor-i) other things (laalach = greed) for material gains is (baad-i) of no use for the soul.

(Ih = this) my (man-u) mind (mohiaa) is captivated (saachai) by the Eternal and my (jihva) tongue enjoys (saad-i) the taste/experience of praising virtues (sach-i) of the Eternal.

There is (ko nahi = not any) no (ras-u) relish/experience – worth the name – (bin-u) except living (naavai) by Naam – Divine virtues and commands; those who indulge (hor-i) in other things (challah-i) depart (laad-i = loaded) carrying (bikh-u) vices – and are recognized thus in Divine court. 1.

 

ਐਸਾ ਲਾਲਾ ਮੇਰੇ ਲਾਲ ਕੋ ਸੁਣਿ ਖਸਮ ਹਮਾਰੇ ॥ ਜਿਉ ਫੁਰਮਾਵਹਿ ਤਿਉ ਚਲਾ ਸਚੁ ਲਾਲ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥

Aisā lālā mere lāl ko suṇ kẖasam hamāre.  Ji▫o furmāvėh ṯi▫o cẖalā sacẖ lāl pi▫āre. ||1|| rahā▫o.

 

I am (aisa) such (laalaa) a servant (ko) of (meyrey) my (laal) beloved Master; (sun-i = listen) this is my submission, o (hamaarey) my (khasam) Master, that

(Jio) as you (phurmaavah-i) command, I (chalaa = move) act (tio = that way) accordingly, my (piaarey) dear (laal) Master. 1.

(Rahaau) pause and reflect on this.

 

ਅਨਦਿਨੁ ਲਾਲੇ ਚਾਕਰੀ ਗੋਲੇ ਸਿਰਿ ਮੀਰਾ ॥ ਗੁਰ ਬਚਨੀ ਮਨੁ ਵੇਚਿਆ ਸਬਦਿ ਮਨੁ ਧੀਰਾ ॥

An▫ḏin lāle cẖākrī gole sir mīrā.  Gur bacẖnī man vecẖi▫ā sabaḏ man ḏẖīrā.

 

(Laaley) the servant is to (andin-u = daily) forever act (chaakree) in service/obedience, with the confidence that (meeraa = king) the Sovereign Almighty (sir-i = over the head) protects (goley) the servant.

I have (veychiaa = sold) surrendered my (man-u) mind (bachni = to word) to teachings of (gur) the guru to obey (sabda-i = by Divine word) Divine commands for (man-u) the mind to obtain (dheera) solace.

 

Page 1011

 

ਗੁਰ ਪੂਰੇ ਸਾਬਾਸਿ ਹੈ ਕਾਟੈ ਮਨ ਪੀਰਾ ॥੨॥

Gur pūre sābās hai kātai man pīrā. ||2||

 

(Saabaas-i) glory (hai = is) be to (poorey) the perfect (gur) guru who (kaattai = cuts) ends (peera = pain) agony of (man) the mind – by imparting awareness of how to avoid pain-causing deeds. 2.

 

ਲਾਲਾ ਗੋਲਾ ਧਣੀ ਕੋ ਕਿਆ ਕਹਉ ਵਡਿਆਈਐ ॥ ਭਾਣੈ ਬਖਸੇ ਪੂਰਾ ਧਣੀ ਸਚੁ ਕਾਰ ਕਮਾਈਐ ॥ ਵਿਛੁੜਿਆ ਕਉ ਮੇਲਿ ਲਏ ਗੁਰ ਕਉ ਬਲਿ ਜਾਈਐ ॥੩॥
Lālā golā ḏẖaṇī ko ki▫ā kaha▫o vadi▫ā▫ī▫ai.  Bẖāṇai bakẖse pūrā ḏẖaṇī sacẖ kār kamā▫ī▫ai.  vicẖẖuṛi▫ā ka▫o mel la▫e gur ka▫o bal jā▫ī▫ai. ||3||

 

One who becomes (laala golaa) the slave of, i.e. surrenders to, (dhanee) the Master, (kahau) tell me (kiaa) what more (vaddiaaeeai) glorification can s/he ask for?

(Poora) the perfect (dhanee) Master (bakhsey) bestows grace (bhaanai) with pleasure to enable the servant to (kamaaeeai) carryout (sach-u = true) the right (kaar = task) deeds.

The Master (meyl-i laey) unites with IT-self those (vichhurriaa) separated from IT, by leading to the guru who guides on this path – I (bali jaaeeai = am sacrifice, kau = to) shall doanything the guru directs. 3.

 

ਲਾਲੇ ਗੋਲੇ ਮਤਿ ਖਰੀ ਗੁਰ ਕੀ ਮਤਿ ਨੀਕੀ ॥ ਸਾਚੀ ਸੁਰਤਿ ਸੁਹਾਵਣੀ ਮਨਮੁਖ ਮਤਿ ਫੀਕੀ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਤੂ ਪ੍ਰਭੂ ਸਚੁ ਧੀਰਕ ਧੁਰ ਕੀ ॥੪॥

Lāle gole maṯ kẖarī gur kī maṯ nīkī.  Sācẖī suraṯ suhāvaṇī manmukẖ maṯ fīkī.  Man ṯan ṯerā ṯū parabẖū sacẖ ḏẖīrak ḏẖur kī. ||4||

 

(Mat-i) counsel of the guru is (neekee) great and with it (mat-i) understanding (laaley goley) of the servant becomes (kharee) great.

(Surat-i = consciousness) the mind-set of one who follows the guru becomes (saachee = true) virtuous and (suhaavni) pleasant; but (mat-i) the mind-set of (manmukh = self-willed) one who goes his/her own way is (pheekee = insipid) arrogant and hurtful.

O Almighty, (man-u) mind and (tan-u) body are (teyra = your) given by You, and (too) You are their (prabhoo) Master; they have (ki = of, dhur = source) Your (dheerak) support, i.e. thoughts and actions of the servant are guided by the Almighty. 4.

 

ਸਾਚੈ ਬੈਸਣੁ ਉਠਣਾ ਸਚੁ ਭੋਜਨੁ ਭਾਖਿਆ ॥ ਚਿਤਿ ਸਚੈ ਵਿਤੋ ਸਚਾ ਸਾਚਾ ਰਸੁ ਚਾਖਿਆ ॥ ਸਾਚੈ ਘਰਿ ਸਾਚੈ ਰਖੇ ਗੁਰ ਬਚਨਿ ਸੁਭਾਖਿਆ ॥੫॥

Sācẖai baisaṇ uṯẖ▫ṇā sacẖ bẖojan bẖākẖi▫ā.  Cẖiṯ sacẖai viṯo sacẖā sācẖā ras cẖākẖi▫ā.  Sācẖai gẖar sācẖai rakẖe gur bacẖan subẖākẖi▫ā. ||5||

 

(Baisan-u) sitting and (utthnaa) getting up, i.e. activities of the servant, are according to directions of (saachai) the Eternal; (sach-u) truth is his/her (bhojan-u) food and (bhaakhiaa) speech – s/he lives truthfully.

His/her (chit-i) mind is fixed on (sachai) the Almighty; awareness of Naam or virtues and commands of (sachaa) the Almighty is his/her (vit-i = finances) wealth; s/he (chaakhiaa = tastes) drinks (saachaa) the true (ras-u) elixir, i.e. s/he leads life by Naam or Divine virtues and commands.

Such people (rakhey) are kept (ghar-i = in the house) steady in mind (saachai) by the Eternal (saachi) by the Eternal by following (subhaakhiaa = good speech) the virtuous (bachan-i) words of the guru. 5.

 

ਮਨਮੁਖ ਕਉ ਆਲਸੁ ਘਣੋ ਫਾਥੇ ਓਜਾੜੀ ॥ ਫਾਥਾ ਚੁਗੈ ਨਿਤ ਚੋਗੜੀ ਲਗਿ ਬੰਧੁ ਵਿਗਾੜੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੁਕਤੁ ਹੋਇ ਸਾਚੇ ਨਿਜ ਤਾੜੀ ॥੬॥

Manmukẖ ka▫o ālas gẖaṇo fāthe ojāṛī.  Fāthā cẖugai niṯ cẖogṛī lag banḏẖ vigāṛī.  Gur parsādī mukaṯ ho▫e sācẖe nij ṯāṛī. ||6||

 

(Manmukh) a self-willed person has (ghano = plenty) great (aalas-u = laziness) indifference to obedience of Divine commands and the guru’s teachings and is like one (phaathey = trapped) stuck/lost (oojaarree) in wilderness, i.e. is deluded and possessed by temptations/vices.

Like a beast controlled in a cage, s/he (phhaathaa = trapped) is possessed by temptations/vices; s/he (nit) ever (chugai) pecks at (chhogrri) the food given, i.e. vices offered by temptations, and (lag-i) indulging in them (vigaarree) spoils his/her (bandh-u/sambndh) relationship with God – can never get to God.

However s/he can (hoey) be (mukat-u) freed from temptations/vices (parsaadi = with grace) with guidance of (gur) the guru to (taarree = being absorbed) to fix (nij = own) his/her attention on commands of (saachey) the Eternal. 6.

 

ਅਨਹਤਿ ਲਾਲਾ ਬੇਧਿਆ ਪ੍ਰਭ ਹੇਤਿ ਪਿਆਰੀ ॥ ਬਿਨੁ ਸਾਚੇ ਜੀਉ ਜਲਿ ਬਲਉ ਝੂਠੇ ਵੇਕਾਰੀ ॥ ਬਾਦਿ ਕਾਰਾ ਸਭਿ ਛੋਡੀਆ ਸਾਚੀ ਤਰੁ ਤਾਰੀ ॥੭॥

Anhaṯ lālā beḏẖi▫ā parabẖ heṯ pi▫ārī.  Bin sācẖe jī▫o jal bala▫o jẖūṯẖe vekārī.  Bāḏ kārā sabẖ cẖẖodī▫ā sācẖī ṯar ṯārī. ||7||

 

(Laala) the servant is (beydhiaa) pierced (anhat-i) without being hit – like with an arrow -, i.e. has natural affection (heyt-i) for (piaari) the Beloved (prabh) Almighty.

But those who (bin-u = without) are not in obedience of (saachey) the Eternal, those (jhootthey = false) pretenders and (veykaaree) transgressors have their (jeeo) minds (jal-i balau = burn) afflicted by fire of jealousy and other vices.

The devotees (chhoddeeaa) give up (sabh-i) all (baad-i) useless (kaaraa) deeds; and (tar-u) the boat (saachee = of truth) of living by Naam or Divine virtues and commands (taaree) ferries them across the world-ocean. 7.

 

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਤਿਨਾ ਠਉਰ ਨ ਠਾਉ ॥ ਲਾਲੈ ਲਾਲਚੁ ਤਿਆਗਿਆ ਪਾਇਆ ਹਰਿ ਨਾਉ ॥ ਤੂ ਬਖਸਹਿ ਤਾ ਮੇਲਿ ਲੈਹਿ ਨਾਨਕ ਬਲਿ ਜਾਉ ॥੮॥੪॥

Jinī nām visāri▫ā ṯinā ṯẖa▫ur na ṯẖā▫o.  Lālai lālacẖ ṯi▫āgi▫ā pā▫i▫ā har nā▫o.  Ŧū bakẖsahi ṯā mel laihi Nānak bal jā▫o. ||8||4||

 

Those (jinee) who (visaariaa) forget (naam-u) virtues and commands of the Almighty, there is no (tthaur tthaau = place) solace here or in the hereafter for them.

(Laalai) the servant (tiaagiaa) gives up (laalach-u = greed) attachment to material benefits and (paaiaa) obtains awareness of (naau) Naam of (har-i) the Almighty.

S/he leads life by Naam, but it is when (too) You (bakhsah-i) bestow grace (ta = then) that s/he (meyl-i laih-i) unites with You; Nanak (bal-i jaau = is sacrifice) adores You, o Almighty. 8. 4.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਲਾਲੈ ਗਾਰਬੁ ਛੋਡਿਆ ਗੁਰ ਕੈ ਭੈ ਸਹਜਿ ਸੁਭਾਈ ॥ ਲਾਲੈ ਖਸਮੁ ਪਛਾਣਿਆ ਵਡੀ ਵਡਿਆਈ ॥ ਖਸਮਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥

Mārū mėhlā 1.  Lālai gārab cẖẖodi▫ā gur kai bẖai sahj subẖā▫ī.  Lālai kẖasam pacẖẖāṇi▫ā vadī vadi▫ā▫ī.  Kẖasam mili▫ai sukẖ pā▫i▫ā kīmaṯ kahaṇ na jā▫ī. ||1||

 

Composition of the first Guru in Raga Maaroo. (Laalai) the servant (chhoddiaa) gives up (gaarab-u) pride and engages in (sahj-i subhaaee = making it one’s nature) willing (bhai = fear) obedience (kai) of the guru.

(Laalai) the servant (pachhaaniaa) recognizes (khasam-u) the Master within; that is (vaddee) great (vaddiaaee) glory.

(Sukh-u) the comfort (paaiaa) obtained (miliai) by finding (khasam-i) the Master; its (keemat-i) price (na jaaee) cannot (kahan-u) be told, i.e. this comfort/peace is sublime. 1.

 

ਲਾਲਾ ਗੋਲਾ ਖਸਮ ਕਾ ਖਸਮੈ ਵਡਿਆਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਰਿ ਕੀ ਸਰਣਾਈ ॥੧॥ ਰਹਾਉ ॥

Lālā golā kẖasam kā kẖasmai vadi▫ā▫ī.  Gur parsādī ubre har kī sarṇā▫ī. ||1|| rahā▫o.

 

(Laala) the devotee and (golaa) the servant (ka) of (khasam) the Master is glorified because of (vaddiaaee) glory (khasmai) of the Master.

S/he places the self (sarnaaee) in care/obedience of (har-i) the Almighty (parsaadi = with grace) with guidance (ki) of (gur) the guru, and (ubrey = rises) overcomes vices in the world-play. 1.

(Rahaau) pause and reflect on this.

 

ਲਾਲੇ ਨੋ ਸਿਰਿ ਕਾਰ ਹੈ ਧੁਰਿ ਖਸਮਿ ਫੁਰਮਾਈ ॥ ਲਾਲੈ ਹੁਕਮੁ ਪਛਾਣਿਆ ਸਦਾ ਰਹੈ ਰਜਾਈ ॥ ਆਪੇ ਮੀਰਾ ਬਖਸਿ ਲਏ ਵਡੀ ਵਡਿਆਈ ॥੨॥

Lāle no sir kār hai ḏẖur kẖasam furmā▫ī.  Lālai hukam pacẖẖāṇi▫ā saḏā rahai rajā▫ī.  Āpe mīrā bakẖas la▫e vadī vadi▫ā▫ī. ||2||

 

(No = for, laaley = servant) the servant has (kaar) a task/role (sir-i = on the head) allotted as (phurmaaee) ordered (dhur-i = from the source) at birth (khasam-i) by the Master.

(Laalai) the servant (pachhaaniaa) recognizes/understands (hukam-u) the orders and (sadaa) ever (rahai) lives (rajaaee) by Divine will/commands.

(Meeraa = king) the Sovereign Almighty (aapey) IT-self (bakhas-i laey) bestows (vaddee) great (vaddiaaee) glory. 2.

 

ਆਪਿ ਸਚਾ ਸਭੁ ਸਚੁ ਹੈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥ ਤੇਰੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸ ਨੋ ਲੈਹਿ ਤੂ ਲਾਈ ॥ ਬਿਨੁ ਸੇਵਾ ਕਿਨੈ ਨ ਪਾਇਆ ਦੂਜੈ ਭਰਮਿ ਖੁਆਈ ॥੩॥

Āp sacẖā sabẖ sacẖ hai gur sabaḏ bujẖā▫ī.  Ŧerī sevā so kare jis no laihi ṯū lā▫ī.  Bin sevā kinai na pā▫i▫ā ḏūjai bẖaram kẖu▫ā▫ī. ||3||

 

The Almighty is (aap-i) IT-self (sachaa) Eternal and (sabh-u) everything in IT’s creation is (sach-u = true) real; this (bujhaaee) is understood (sabad-i = through the word) with teachings of the guru – one should not renounce the world, but live in obedience to God.

But o Almighty, only (so) that person (karey) performs (teyri) Your (seyva) service, i.e. lives in obedience to You, (jis no) whom (too) You so (laah-i laaee) engage.

(Kisai na) no one (paaiaa) finds You (bin-u) without (seyva) obedience; (doojai) other things lead astray (bharam-i) in delusion. 3.

 

ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਇਆ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਦਾ ਸਾਹੁ ਤਿਨੈ ਵਿਚਿ ਪਾਇਆ ॥ ਜਾ ਕ੍ਰਿਪਾ ਕਰੇ ਤਾ ਸੇਵੀਐ ਸੇਵਿ ਸਚਿ ਸਮਾਇਆ ॥੪॥

So ki▫o manhu visārī▫ai niṯ ḏevai cẖaṛai savā▫i▫ā.  Jī▫o pind sabẖ ṯis ḏā sāhu ṯinai vicẖ pā▫i▫ā.  Jā kirpā kare ṯā sevī▫ai sev sacẖ samā▫i▫ā. ||4||

 

(Kiau) how can we (visaareeai) forget (manhu) from the mind, – the beneficence of – (so = that) the Master who (nit) ever (deyvai = gives) keeps providing (charrai savaaiaa = increasingly) in abundance.

(Jeeo) soul and (pindd-u) body (da = of, tis = that) are given by IT and (tinai = that) IT also (paaiaa) puts (saahu) breath/life in the body.

One (seyveeai = serve) obeys IT (ja) when IT (kripa karey) is kind to enable; and one who (seyv-i = serving) obeys, (samaaiaa) merges (sach-i) in the Eternal. 4.

 

ਲਾਲਾ ਸੋ ਜੀਵਤੁ ਮਰੈ ਮਰਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਬੰਧਨ ਤੂਟਹਿ ਮੁਕਤਿ ਹੋਇ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਏ ॥ ਸਭ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਕੋ ਪਾਏ ॥੫॥

Lālā so jīvaṯ marai mar vicẖahu āp gavā▫e.  Banḏẖan ṯūtėh mukaṯ ho▫e ṯarisnā agan bujẖā▫e.  Sabẖ mėh nām niḏẖān hai gurmukẖ ko pā▫e. ||5||

 

(Laala) a servant is (so) that, who (marai) dies when alive, i.e. submits to the Master’s commands; and by (mar-i = dying) submitting to Divine commands (gavaaey = loses) give up (aap-u = self) ego – acting by self-will.

His/her (bandhan = bondage) attachments to the world-play (toottah-i = break) end; s/he (hoey) becomes (mukat-i) free of them and (bujhaaey) quenches (agan-i) the fire of (trisna = craving) desires.

(Nidhaan-u) the treasure of (naam-u) Divine virtues and commands is present (mah-i) in (sabh) all, but (ko) some rare person (paaey) finds it within, (gurmukh-i) with the guru’s guidance. 5.

 

ਲਾਲੇ ਵਿਚਿ ਗੁਣੁ ਕਿਛੁ ਨਹੀ ਲਾਲਾ ਅਵਗਣਿਆਰੁ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਕੋ ਨਹੀ ਤੂ ਬਖਸਣਹਾਰੁ ॥ ਤੇਰਾ ਹੁਕਮੁ ਲਾਲਾ ਮੰਨੇ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥੬॥

Lāle vicẖ guṇ kicẖẖ nahī lālā avgaṇi▫ār.  Ŧuḏẖ jevad ḏāṯā ko nahī ṯū bakẖsaṇhār.  Ŧerā hukam lālā manne eh karṇī sār. ||6||

 

O Almighty, there is (kichh-u nahi = not any) no (gun-u) virtue (vich-i) in this (laaley) servant; I am (avganiaar-u) full of faults.

On the other hand there is (ko nahi = not any) no (daataa = giver) benefactor (jeyvadd-u) as great as (tudh-u) You; (too) You are big-hearted and (bakhsanhaar-u) forgive all short-comings.

That (laalaa) the servant (manney) carries out (teyra) Your (hukam-u) command; (eyh) this is (saar-u) the most sublime (karni) deed. 6.

 

ਗੁਰੁ ਸਾਗਰੁ ਅੰਮ੍ਰਿਤ ਸਰੁ ਜੋ ਇਛੇ ਸੋ ਫਲੁ ਪਾਏ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਅਮਰੁ ਹੈ ਹਿਰਦੈ ਮੰਨਿ ਵਸਾਏ ॥

Gur sāgar amriṯ sar jo icẖẖe so fal pā▫e.  Nām paḏārath amar hai hirḏai man vasā▫e.

 

(Gur-u) the guru is (saagar-u) an ocean, (sar-u = pool) the storehouse of (amrit) life giving Naam; one who obeys Naam, (jo) whatever s/he (ichhey) wishes, s/he (paaey) obtains (phal-u = fruit) fulfilment of (so) that.

(Padaarath-u = substance) the valuable (naam-u) Naam (hai) is (amar-u) Divine command, which s/he (vasaaey = causes to abide) keeps (man-i) in mind.

 

Page 1012

 

ਗੁਰ ਸੇਵਾ ਸਦਾ ਸੁਖੁ ਹੈ ਜਿਸ ਨੋ ਹੁਕਮੁ ਮਨਾਏ ॥੭॥

Gur sevā saḏā sukẖ hai jis no hukam manā▫e. ||7||

 

There (hai) is (sadaa = ever) lasting (sukh-u) comfort/peace in (seyva = service) following (gur) the guru; it is obtained by one (jis no) whom the Almighty (manaaey) enables to obey (hukam-u) Divine commands – with the guru’s guidance.

 

ਸੁਇਨਾ ਰੁਪਾ ਸਭ ਧਾਤੁ ਹੈ ਮਾਟੀ ਰਲਿ ਜਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਸਾਚੈ ਰਹੇ ਸਮਾਈ ॥੮॥੫॥

Su▫inā rupā sabẖ ḏẖāṯ hai mātī ral jā▫ī.  Bin nāvai nāl na cẖal▫ī saṯgur būjẖ bujẖā▫ī.  Nānak nām raṯe se nirmale sācẖai rahe samā▫ī. ||8||5||

 

(Sabh) all (suina = gold, rupaa = silver) wealth is (dhaat-u = running) impermanent, i.e. does not stay with one but (ral-i jaaee) mixes (maattee) with dust – has no value after death.

Nothing (chalaee) goes (naal-i) with the soul – to help when account of deeds is taken in Divine court – (bin-u) except having obeyed (naavai) Naam.

Those (ratey) imbued (naam-i) with Naam, (sey) they are (nirmaley = clean) free of dirt/vices and (rahey) remain (samaaee) absorbed, i.e. lead life in obedience to, (saachai) the Eternal, says Nanak. 8. 5.

 

——————————————————————-

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਹੁਕਮੁ ਭਇਆ ਰਹਣਾ ਨਹੀ ਧੁਰਿ ਫਾਟੇ ਚੀਰੈ ॥ ਏਹੁ ਮਨੁ ਅਵਗਣਿ ਬਾਧਿਆ ਸਹੁ ਦੇਹ ਸਰੀਰੈ ॥ ਪੂਰੈ ਗੁਰਿ ਬਖਸਾਈਅਹਿ ਸਭਿ ਗੁਨਹ ਫਕੀਰੈ ॥੧॥

Mārū mėhlā 1.  Hukam bẖa▫i▫ā rahṇā nahī ḏẖur fāte cẖīrai.  Ėhu man avgaṇ bāḏẖi▫ā saho ḏeh sarīrai.  Pūrai gur bakẖsā▫ī▫ah sabẖ gunah fakīrai. ||1||

 

Composition of the first Guru in Raga Maaroo. When (hukam-u) order (bhaiaa = happens) is issued by (phaattey) a torn (cheerai) letter (dhur-i) from the source/Creator, then the soul (nahi) cannot (rahna) stay in the body. (Note: There is an old custom that a letter informing of death is torn at one end).

(Ihu) this human (man-u) mind is (baadhiaa = bound) is in grip (avgan-i) of vices which (sahu) the Master (deyh) gives to (sareeai) the body/person, i.e. under influence of past transgressions.

(Sabh-i) all (gunah = sins) transgressions (bakhsaaeeah-i) are forgiven (fakeerai = to a hermit) of one who ends attachment to the world-play (gur-i) through the guru’s teachings. 1.

 

ਕਿਉ ਰਹੀਐ ਉਠਿ ਚਲਣਾ ਬੁਝੁ ਸਬਦ ਬੀਚਾਰਾ ॥ ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਸੋ ਮਿਲੈ ਧੁਰਿ ਹੁਕਮੁ ਅਪਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ki▫o rahī▫ai uṯẖ cẖalṇā bujẖ sabaḏ bīcẖārā.  Jis ṯū melėh so milai ḏẖur hukam apārā. ||1|| rahā▫o.

 

(Kiau) how can anyone (raheeai) stay, one has (utth-i = get up, chalna = depart) to immediately leave on receipt of orders; (bujh-u) understand this with (beechaara) reflection on (sabad) the guru’s teachings.

(Jis-u) whomsoever (too) You (meylah-i) unite (so) that person (milai) unites with You, this is (hukam-u = command) the law (dhur-i) from the beginning, o (apaara) Infinite Master. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਜੋ ਦੇਹਿ ਸੁ ਖਾਉ ॥ ਜਿਉ ਤੂ ਚਲਾਵਹਿ ਤਿਉ ਚਲਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥ ਮੇਰੇ ਠਾਕੁਰ ਹਥਿ ਵਡਿਆਈਆ ਮੇਲਹਿ ਮਨਿ ਚਾਉ ॥੨॥

Ji▫o ṯū rākẖahi ṯi▫o rahā jo ḏėh so kẖā▫o.  Ji▫o ṯū cẖalāvėh ṯi▫o cẖalā mukẖ amriṯ nā▫o.  Mere ṯẖākur hath vaḏi▫ā▫ī▫ā melėh man cẖā▫o. ||2||

 

O Almighty, (jiau) as (too) You (raakhah-i) keep, we (rahaa) remain (tiau) that way; we (khaau) eat (jo) what You (deyh-i) give, i.e. You are the Master and Sustainor of all.

(Jio) as (too) You (chalaavah-i = cause to move) command, (tio) that way we (chalaa = move) act (mukh-i = in mouth/uttering) remembering (amrit) the life-giving (naau) Naam/Hukam.

It is (chaau) the yearning (man-i) in my mind (meylah-i) to unite with You, but (vaddiaaeeaa) the glory of union with You is in Your (hath-i) hands, (meyrey) my (tthaakur) Master. 2.

 

ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰਿ ਦੇਖੈ ਸੋਈ ॥ ਜਿਨਿ ਕੀਆ ਸੋ ਮਨਿ ਵਸੈ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ॥ ਸੋ ਸਾਚਾ ਸਾਲਾਹੀਐ ਸਾਚੀ ਪਤਿ ਹੋਈ ॥੩॥

Kīṯā ki▫ā salāhī▫ai kar ḏekẖai so▫ī.  Jin kī▫ā so man vasai mai avar na ko▫ī.  So sācẖā salāhī▫ai sācẖī paṯ ho▫ī. ||3||

 

We should (kiaa = why?) not (saalaaheeai) praise (keetaa) the created mortals as IT is (soee = that) the Almighty who (kar-i) creates and (deykhai = sees) looks after all.

May commands of (so = that) the Creator, (jin-i) who created me, (vasai) abide (man-i) in mind as (mai) I have obligation to (na koee) none (avar-u) else.

If we (saalaaheeai = praise) acknowledge and obey (so = that) the One (saachaa) Eternal Master, then (pat-i) honor – by way of acceptance for union – (hoee = happens) is received (saachi) from the Eternal. 3.

 

ਪੰਡਿਤੁ ਪੜਿ ਨ ਪਹੁਚਈ ਬਹੁ ਆਲ ਜੰਜਾਲਾ ॥ ਪਾਪ ਪੁੰਨ ਦੁਇ ਸੰਗਮੇ ਖੁਧਿਆ ਜਮਕਾਲਾ ॥ ਵਿਛੋੜਾ ਭਉ ਵੀਸਰੈ ਪੂਰਾ ਰਖਵਾਲਾ ॥੪॥

Pandiṯ paṛ na pahucẖa▫ī baho āl janjālā.  Pāp punn ḏu▫e sangme kẖuḏẖi▫ā jamkālā.  vicẖẖoṛā bẖa▫o vīsrai pūrā rakẖvālā. ||4||

 

(Pannddit-u) the scholar reads scriptures – to find God through learning – but remains in (bah-u) numerous (janjaala) entanglements of (aal = house) the world-play and does not (pahuchaee) reach the Almighty.

(Paap) sins and (punn) good deeds are (duey) both present (sangmey) together in him and (khuddhiaa = hunger) greed to extract money makes him subject to being taken by (jamkaala) the agent of death – who does not let the erring souls unite with God and sends them for reincarnation.

But if he remembers and obeys (poora) the perfect (rakhvaala) protector Almighty, (vichhorra) separation and all (bhau) fear (veesrai = forgotten) ends. 4.

 

ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਸੇ ਪੂਰੇ ਭਾਈ ॥ ਪੂਰੇ ਪੂਰੀ ਮਤਿ ਹੈ ਸਚੀ ਵਡਿਆਈ ॥ ਦੇਦੇ ਤੋਟਿ ਨ ਆਵਈ ਲੈ ਲੈ ਥਕਿ ਪਾਈ ॥੫॥

Jin kī lekẖai paṯ pavai se pūre bẖā▫ī.  Pūre pūrī maṯ hai sacẖī vadi▫ā▫ī.  Ḏeḏe ṯot na āvī lai lai thak pā▫ī. ||5||

 

Those (jin ki) whose (pat-i) honor (pavai) is put (leykhai) in account, i.e. those who deserve union with the Almighty because of their deeds, (sey) they are (poorey) perfect, o (bhaaee) brother.

Such (poorey) a perfect person has (poori) perfect (mat-i) understanding; and receives (sachi = true) lasting (vaddiaaee) glory.

The creatures may (tthak-i paaee) get tired (lai lai) receiving them, but no (tott-i) shortage (aavaee = comes) occurs in God’s (deydey = giving) benedictions. 5.

 

ਖਾਰ ਸਮੁਦ੍ਰੁ ਢੰਢੋਲੀਐ ਇਕੁ ਮਣੀਆ ਪਾਵੈ ॥ ਦੁਇ ਦਿਨ ਚਾਰਿ ਸੁਹਾਵਣਾ ਮਾਟੀ ਤਿਸੁ ਖਾਵੈ ॥ ਗੁਰੁ ਸਾਗਰੁ ਸਤਿ ਸੇਵੀਐ ਦੇ ਤੋਟਿ ਨ ਆਵੈ ॥੬॥

Kẖār samuḏar dẖandẖolī▫ai ik maṇī▫ā pāvai.  Ḏu▫e ḏin cẖār suhāvaṇā mātī ṯis kẖāvai.  Gur sāgar saṯ sevī▫ai ḏe ṯot na āvai. ||6||

 

One may (paavai) find (ik-u) a (maneeaa) gem (ddhanddholeeai) by searching (khaar = saline) the deep (samudr) sea; this feels (suhaavana) good for (duey) two or (chaar-i) four (din) days, i.e. for a short while, but then (maattee = dust, khaavai = eats) it is buried – put away safely or given away for some money.

But when we (seyveeai = serve) obey (saagar-u) the treasure of teachings of (gur-u) the guru to contemplate (sat-i = on truth) on Naam or virtues and commands of the Almighty, then there is no (tott-i = shortage) end to what this (dey) gives, i.e. there is no limit to what awareness and practice of Naam can enable to achieve. 6.

 

ਮੇਰੇ ਪ੍ਰਭ ਭਾਵਨਿ ਸੇ ਊਜਲੇ ਸਭ ਮੈਲੁ ਭਰੀਜੈ ॥ ਮੈਲਾ ਊਜਲੁ ਤਾ ਥੀਐ ਪਾਰਸ ਸੰਗਿ ਭੀਜੈ ॥ ਵੰਨੀ ਸਾਚੇ ਲਾਲ ਕੀ ਕਿਨਿ ਕੀਮਤਿ ਕੀਜੈ ॥੭॥

Mere parabẖ bẖāvan se ūjle sabẖ mail bẖarījai.  Mailā ūjal ṯā thī▫ai pāras sang bẖījai.  vannī sācẖe lāl kī kin kīmaṯ kījai. ||7||

 

Those who (bhaavan-i) are pleasing to (prabh) the Master (meyrey = my) of all, they are (oojlay) clean/virtuous; (sabh) all others (bhreejai) are smeared with (mail-u = dirt) vices.

(Maila) the dirty one (theeai) becomes (oojal-u) clean, only (ta) then when s/he (bheejai = rinses) learns and lives by Naam, (sang-i) in company of (paaras = the stone believed to convert a base metal to gold) the guru – the guru helps get rid of vices.

S/he becomes (vannee) like (saachey) a real (laal) jewel, i.e. is able to find the Almighty within; (kin-i = who?) no one can (keemat-i = price, keejai = estimate) know the worth of such a person. 7.

 

ਭੇਖੀ ਹਾਥ ਨ ਲਭਈ ਤੀਰਥਿ ਨਹੀ ਦਾਨੇ ॥ ਪੂਛਉ ਬੇਦ ਪੜੰਤਿਆ ਮੂਠੀ ਵਿਣੁ ਮਾਨੇ ॥ ਨਾਨਕ ਕੀਮਤਿ ਸੋ ਕਰੇ ਪੂਰਾ ਗੁਰੁ ਗਿਆਨੇ ॥੮॥੬॥

Bẖekẖī hāth na labẖ▫ī ṯirath nahī ḏāne.  Pūcẖẖa▫o beḏ paṛanṯi▫ā mūṯẖī viṇ māne.  Nānak kīmaṯ so kare pūrā gur gi▫āne. ||8||6||

 

(Haath = depth/reality) the Almighty is (labhaee) found neither (bheykhi) by wearing – holy looking – garbs, nor by bathing (teerath-i) at pilgrim centers, nor (daaney) by giving charity.

Nor is IT found by scriptural knowledge, (poochhau) ask (parrantiaa) readers of (beyd) the Vedas, – they will tell you that – one (mootthee = cheated) is misled (vin-u) without (maaney) following what the scriptures say.

Says Nanak: Only (so) that person (karey = estimates, keemat-i = price) knows the worth of living by Naam who receives (giaaney) awareness from (poora) the perfect (gur-u) guru. 8. 6.

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.