SGGS pp 1012-1014, Maroo M: 1, Asttpadees 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਨਮੁਖੁ ਲਹਰਿ ਘਰੁ ਤਜਿ ਵਿਗੂਚੈ ਅਵਰਾ ਕੇ ਘਰ ਹੇਰੈ ॥ ਗ੍ਰਿਹ ਧਰਮੁ ਗਵਾਏ ਸਤਿਗੁਰੁ ਨ ਭੇਟੈ ਦੁਰਮਤਿ ਘੂਮਨ ਘੇਰੈ ॥

Mārū mėhlā 1.  Manmukẖ lahar gẖar ṯaj vigūcẖai avrā ke gẖar herai.  Garih ḏẖaram gavā▫e saṯgur na bẖetai ḏurmaṯ gẖūman gẖerai.

 

Composition of the first Guru in Raga Maaroo. (Manmukh-u = self-willed) a person who wants to find God, but does not follow the guru, (taj-i) forsakes (ghar-u) home (lahar-i = waves) with thoughts of breaking with the world, is not only (vigoochai) frustrated but also (heyrai) looks to (ghar) homes (key) of (avra) others – for his needs of food and clothing.

He (gavaaey = loses) fails in his (dharam-u) duties as (grih) a householder, because he does not (bhettai) find (satigur-u) the true guru and remains in (ghooman gheyrai) the whirlpool of vices because of (durmat-i) evil counsel/mind-set.

 

ਦਿਸੰਤਰੁ ਭਵੈ ਪਾਠ ਪੜਿ ਥਾਕਾ ਤ੍ਰਿਸਨਾ ਹੋਇ ਵਧੇਰੈ ॥ ਕਾਚੀ ਪਿੰਡੀ ਸਬਦੁ ਨ ਚੀਨੈ ਉਦਰੁ ਭਰੈ ਜੈਸੇ ਢੋਰੈ ॥੧॥

Disanṯar bẖavai pāṯẖ paṛ thākā ṯarisnā ho▫e vaḏẖerai.  Kācẖī pindī sabaḏ na cẖīnai uḏar bẖarai jaise dẖorai. ||1||

 

He (bhavai) wanders (disantar-u = in countries) far and wide or (thaaka = gets tired) ever keeps (parr-i) reading (paatth) scriptures but his (trisna) craving for material things (hoey = becomes) grows (vadheyrai) greater.

In (kaachee) this perishable (pinddee) body, i.e. in human birth, he does not (cheenai) understand (sabad-u = Divine Word) directions of the Creator for human birth but just (bharai) fills his (udar-u) belly (jaisey) like (ddhorai) the animals. 1.

 

ਬਾਬਾ ਐਸੀ ਰਵਤ ਰਵੈ ਸੰਨਿਆਸੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਏਕ ਲਿਵ ਲਾਗੀ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਤ੍ਰਿਪਤਾਸੀ ॥੧॥ ਰਹਾਉ ॥

Bābā aisī ravaṯ ravai sani▫āsī.  Gur kai sabaḏ ek liv lāgī ṯerai nām raṯe ṯaripṯāsī. ||1|| rahā▫o.

 

O (baaba) revered dear, (saniaasi) a renunciate is one who (ravai) practices (ravat) living (aisee) thus; has (eyk = one) single-minded (liv) attention (laagi) focused (sabad-i = on word) on teachings (kai) of (gur) the guru; and (triptaasee = satiated) is happy (ratey) being imbued with, i.e. in loving obedience of (teyrai) Divine (naam-i) commands. 1.

(Rahaau) pause and reflect on this.

 

Note: However this is what a pretentious renunciate does instead.

 

ਘੋਲੀ ਗੇਰੂ ਰੰਗੁ ਚੜਾਇਆ ਵਸਤ੍ਰ ਭੇਖ ਭੇਖਾਰੀ ॥ ਕਾਪੜ ਫਾਰਿ ਬਨਾਈ ਖਿੰਥਾ ਝੋਲੀ ਮਾਇਆਧਾਰੀ ॥

Gẖolī gerū rang cẖaṛā▫i▫ā vasṯar bẖekẖ bẖekẖārī.  Kāpaṛ fār banā▫ī kẖinthā jẖolī mā▫i▫āḏẖārī.

 

He (gholee) dissolves (geyroo) red-brick powder in water to (charaaey) dye (vastr) the clothes and adopt (bheykh) the garb to become (bheykhaaree) a beggar – a Yogi begging from house to house.

He (phaar-i) tears (kaaparr) cloth and (banaaee) makes (khinthaa) a patched garment and (jholee) a begging bag to show he has become a recluse; but remains (maaiaadhaari) a material seeker in his mind.

 

ਘਰਿ ਘਰਿ ਮਾਗੈ ਜਗੁ ਪਰਬੋਧੈ ਮਨਿ ਅੰਧੈ ਪਤਿ ਹਾਰੀ ॥ ਭਰਮਿ ਭੁਲਾਣਾ ਸਬਦੁ ਨ ਚੀਨੈ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੨॥

Gẖar gẖar māgai jag parboḏẖai man anḏẖai paṯ hārī.  Bẖaram bẖulāṇā sabaḏ na cẖīnai jū▫ai bājī hārī. ||2||

 

He (maagai) begs (ghar-i ghar-i) house to house, but (parbodhai) teaches (jag-u) the world to give up material pursuits; the (andhai = blind, man-i = of mind) directionless man (haaree) loses (pat-i) honour in in the world and in Divine court

He does not (cheenai) understand (sabad-u = Divine Word) Divine commands on his role as human being, is (bhulaana) led astray (bharam-i) in delusion and (jooaai = in gambling) like a gambler (haari) loses (baaji) the game of human life to unite with God. 2.

 

Page 1013

 

ਅੰਤਰਿ ਅਗਨਿ ਨ ਗੁਰ ਬਿਨੁ ਬੂਝੈ ਬਾਹਰਿ ਪੂਅਰ ਤਾਪੈ ॥ ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵੀ ਕਿਉ ਕਰਿ ਚੀਨਸਿ ਆਪੈ ॥

Anṯar agan na gur bin būjẖai bāhar pū▫ar ṯāpai.  Gur sevā bin bẖagaṯ na hovī ki▫o kar cẖīnas āpai.

 

(Agan-i) the fire (antar-i) within him – of vices like craving cannot be (boojhai) extinguished (bin-u) without finding and following (gur) the guru; but he tries to show he is cool and (taapai) burns (pooar) a fire and sits next to it to show atonement for misdeeds.

(Bhagat-i) devotion to God is not (hovee) practiced (bin-u) except by (seyva = service) following the guru’s teachings; (kio kar-i = how?) he cannot (cheenas-i) recognize (aapai = self) God within to be a real devotee.

 

ਨਿੰਦਾ ਕਰਿ ਕਰਿ ਨਰਕ ਨਿਵਾਸੀ ਅੰਤਰਿ ਆਤਮ ਜਾਪੈ ॥ ਅਠਸਠਿ ਤੀਰਥ ਭਰਮਿ ਵਿਗੂਚਹਿ ਕਿਉ ਮਲੁ ਧੋਪੈ ਪਾਪੈ ॥੩॥

Ninḏā kar kar narak nivāsī anṯar āṯam jāpai.  Aṯẖsaṯẖ ṯirath bẖaram vigūcẖėh ki▫o mal ḏẖopai pāpai. ||3||

 

He (kar-i kar-i = keeps doing) indulges in (nindaa) slander – of those who lead householders’ lives and perform duties of human birth; he thus becomes liable to (nivaasee = resident) be put in (narak = hell) cycles of births and deaths; he (jaapai) realizes this (antar-i) within (aatam) the self – but still does not change course.

He (bharam-i = wanders) goes to bathe at (atthsatth-i = sixty eight) numerous (teerath) pilgrim centers to purify the self, but (vigoochah-i) is frustrated; (mal-u) the dirt (paapai = of sins) of wrong-doings (kio = how?) cannot (dhopai) be washed by washing the body. 3.

 

ਛਾਣੀ ਖਾਕੁ ਬਿਭੂਤ ਚੜਾਈ ਮਾਇਆ ਕਾ ਮਗੁ ਜੋਹੈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਨ ਜਾਣੈ ਸਾਚੁ ਕਹੇ ਤੇ ਛੋਹੈ ॥

Cẖẖāṇī kẖāk bibẖūṯ cẖaṛā▫ī mā▫i▫ā kā mag johai.  Anṯar bāhar ek na jāṇai sācẖ kahe ṯe cẖẖohai.

 

He (chhaanee) sieves (khaak-u = dust) remnants of burnt firewood and (charraaee) applies (bibhoot-i) the ash to the body – to seem a recluse – but (johai = watches) follows (mag-u) the path of (maaiaa = world-play) materialism.

He does not (jaanai = know) recognize (ek-u) the One Almighty (antar-i) within and (baahar-i) outside everywhere; but (chhohai) gets angry when someone (kahey) tells him (saach-u) the truth.

 

ਪਾਠੁ ਪੜੈ ਮੁਖਿ ਝੂਠੋ ਬੋਲੈ ਨਿਗੁਰੇ ਕੀ ਮਤਿ ਓਹੈ ॥ ਨਾਮੁ ਨ ਜਪਈ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਬਿਨੁ ਨਾਵੈ ਕਿਉ ਸੋਹੈ ॥੪॥

Pāṯẖ paṛai mukẖ jẖūṯẖo bolai nigure kī maṯ ohai.  Nām na jap▫ī ki▫o sukẖ pāvai bin nāvai ki▫o sohai. ||4||

 

He (parrai) reads (paatth) the scriptures, but (bolai) speaks (jhoottho) falsehoods (mukh-i) from the mouth; (mat-i) the mind-set of (nigurey) the guru-less person remains (ohaai) the same, i.e. s/he never learns.

One who does not (japaee) remember Naam or commands of the Almighty, s/he (kiau = how?) cannot (paavai) experience (sukh-u) peace; one (kiau = why?) cannot (sohai = look good) be glorified/accepted in Divine court (bin-u) without obedience (naavai) to Naam. 4.

 

ਮੂੰਡੁ ਮੁਡਾਇ ਜਟਾ ਸਿਖ ਬਾਧੀ ਮੋਨਿ ਰਹੈ ਅਭਿਮਾਨਾ ॥ ਮਨੂਆ ਡੋਲੈ ਦਹ ਦਿਸ ਧਾਵੈ ਬਿਨੁ ਰਤ ਆਤਮ ਗਿਆਨਾ ॥

Mūnd mudā▫e jatā sikẖ bāḏẖī mon rahai abẖimānā.  Manū▫ā dolai ḏah ḏis ḏẖāvai bin raṯ āṯam gi▫ānā.

 

Someone has (mood-u) the head (muddaey) shaven; another has (jattaa) the hair matted and (baadhee) ties (sikh) knot on the head; someone (rahai) remains (mon-i) silent; each (abhimaana) proud of his ways.

But (bin-u) without (rat) love for obtaining (giaana) awareness of Naam (aatam) within (Manooaa) the mind (ddolai = wavers) wanders (dhaavat) running (dah = ten, dis = directions) all over.

 

ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਮਹਾ ਬਿਖੁ ਪੀਵੈ ਮਾਇਆ ਕਾ ਦੇਵਾਨਾ ॥ ਕਿਰਤੁ ਨ ਮਿਟਈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਪਸੂਆ ਮਾਹਿ ਸਮਾਨਾ ॥੫॥

Amriṯ cẖẖod mahā bikẖ pīvai mā▫i▫ā kā ḏevānā.  Kiraṯ na mit▫ī hukam na būjẖai pasū▫ā māhi samānā. ||5||

 

One who is (deyvaana) mad after (maaiaa) wealth (chhodd-i) forsakes (amrit-u) sweet elixir and (peevai) drinks (mahaa = great) the terrible (bikh-u) poison, i.e. leaves the path of righteousness and indulges in unfair means/practices.

But it is not in his/her hands; as long as (kirat-u) influence of past deeds/experiences is not (mittaee) erased from his mind/soul, he does not (boojhai = recognize) remind the self of (hukam-u) directions given by the Creator; and (smaanaa) remains amongst (pasooaa) animals, i.e. animal instincts remain dominant in his/her mind. 5.

 

ਹਾਥ ਕਮੰਡਲੁ ਕਾਪੜੀਆ ਮਨਿ ਤ੍ਰਿਸਨਾ ਉਪਜੀ ਭਾਰੀ ॥ ਇਸਤ੍ਰੀ ਤਜਿ ਕਰਿ ਕਾਮਿ ਵਿਆਪਿਆ ਚਿਤੁ ਲਾਇਆ ਪਰ ਨਾਰੀ ॥

Hāth kamandal kāpṛī▫ā man ṯarisnā upjī bẖārī.  Isṯarī ṯaj kar kām vi▫āpi▫ā cẖiṯ lā▫i▫ā par nārī.

 

He carries (kamanddal-u) a begging pot in (haath) hand and (kaaprreeaa = clothed) wears saintly looking garb, to show he is an ascetic, but (upjee = develops) has (bhaaree = heavy) strong (trisna) craving in mind.

He (taj-i kar-i) forsakes his (istree) wife but (viaapiaa) remains afflicted (kaam-i) with lust and (laaiaa) puts (chit-u) the mind on (par) others’ (naaree) women.

 

ਸਿਖ ਕਰੇ ਕਰਿ ਸਬਦੁ ਨ ਚੀਨੈ ਲੰਪਟੁ ਹੈ ਬਾਜਾਰੀ ॥ ਅੰਤਰਿ ਬਿਖੁ ਬਾਹਰਿ ਨਿਭਰਾਤੀ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ॥੬॥

Sikẖ kare kar sabaḏ na cẖīnai lampat hai bājārī.  Anṯar bikẖ bāhar nibẖrāṯī ṯā jam kare kẖu▫ārī. ||6||

 

He (karey = imparts, sikh = instructions) preaches to others, but while (kar-i) doing that does not (cheenai) reflect on (sabad-u) Divine commands that he preaches; he is (lampatt-u) engrossed in vices and (baajaaree = of market/pliable) easily succumbs to temptations.

It should be remembered that when one is engrossed in (bikh-u) vices (antar-i) within but shows to be (nibhraati = without delusion) a dedicated devotee (baahar-i) outwardly; (ta) then (jam-u) the agent of Divine justice (karey = does, khuaaree = humiliation) does not let that soul reach the Almighty and sends for rebirth. 6.

 

ਸੋ ਸੰਨਿਆਸੀ ਜੋ ਸਤਿਗੁਰ ਸੇਵੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਛਾਦਨ ਭੋਜਨ ਕੀ ਆਸ ਨ ਕਰਈ ਅਚਿੰਤੁ ਮਿਲੈ ਸੋ ਪਾਏ ॥

So sani▫āsī jo saṯgur sevai vicẖahu āp gavā▫e.  Cẖẖāḏan bẖojan kī ās na kar▫ī acẖinṯ milai so pā▫e.

 

A real (saniaasee) renunciate is (so) that (jo) who (gavaaey = loses) gives up (aap-u = self) ego (vichahu) from within, i.e. gives up acting by self-will – and (seyvai = serves) obeys (satigur) the true guru.

He does not (aas = expectation, karaee = does) have expectation of (chhaadan) clothes and (bhojan) food from others but (paaey) takes (so) that whatever he (milai) gets (achint-u) without thinking/asking about it.

 

ਬਕੈ ਨ ਬੋਲੈ ਖਿਮਾ ਧਨੁ ਸੰਗ੍ਰਹੈ ਤਾਮਸੁ ਨਾਮਿ ਜਲਾਏ ॥ ਧਨੁ ਗਿਰਹੀ ਸੰਨਿਆਸੀ ਜੋਗੀ ਜਿ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੭॥

Bakai na bolai kẖimā ḏẖan sangrahai ṯāmas nām jalā▫e.  Ḏẖan girhī sani▫āsī jogī jė har cẖarṇī cẖiṯ lā▫e. ||7||

 

He does not (bakai bolai) talk frivolously, (sangrahai) gathers (dhan-u) the wealth of (khimaa) forgiveness, i.e. develops tolerance, and (jalaaey = burns) destroys (taamas-u) negative attributes (naam-i) through practice of Naam.

One (j-i) who (laaey) focuses (chit-u) the mind (charnee = feet) on obedience to commands of (har-i) the Almighty is (dhan-u) blessed, be he (girahee) a householder, (saniaasi) ascetic or (jogi) Yogi. 7.

 

ਆਸ ਨਿਰਾਸ ਰਹੈ ਸੰਨਿਆਸੀ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਤਾ ਸਾਤਿ ਆਵੈ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਏ ॥

Ās nirās rahai sani▫āsī ekas si▫o liv lā▫e.  Har ras pīvai ṯā sāṯ āvai nij gẖar ṯāṛī lā▫e.

 

One who (rahai) remains (niraas = without expectation) without any (aas) expectation from anyone else and (laa-e) focuses (liv) attention (sio) on living by commands of (ekas-u) the One Almighty, he is (saniaasi) a renunciate.

He is (aavai = comes, saat-i = peace) at peace only (ta) then when he (peevai) drinks (har-i) the Divine (ras-u) elixir, i.e. practices Naam; he (laaey) fixes (taarree) undistracted attention on his (nij) own (ghar-i) mind, i.e. is completely focused on God within.

 

ਮਨੂਆ ਨ ਡੋਲੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਏ ॥ ਗ੍ਰਿਹੁ ਸਰੀਰੁ ਗੁਰਮਤੀ ਖੋਜੇ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੮॥

Manū▫ā na dolai gurmukẖ būjẖai ḏẖāvaṯ varaj rahā▫e.  Garihu sarīr gurmaṯī kẖoje nām paḏārath pā▫e. ||8||

 

He (boojhai) understands (gurmukh-i) the guru’s guidance, his (manooaa) mind does not (ddolai) waver as he (raahaaey) keeps it (varaj-i) restrained from (dhaavat = running) wandering.

He (khojey = searches) contemplates (grihu = house, sareer-u = body) within (gurmati) with the guru’s guidance and (paa-e) finds (padaarath-u = substance) the wealth of Naam. 8.

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਸਰੇਸਟ ਨਾਮਿ ਰਤੇ ਵੀਚਾਰੀ ॥ ਖਾਣੀ ਬਾਣੀ ਗਗਨ ਪਤਾਲੀ ਜੰਤਾ ਜੋਤਿ ਤੁਮਾਰੀ ॥

Barahmā bisan mahes saresat nām raṯe vīcẖārī.  Kẖāṇī baṇī gagan paṯālī janṯā joṯ ṯumārī.

 

Brahma, (bisan-u) Vishnu and Mahes/Shankar/Mahadev (sreystt) are exalted because they are (ratey) imbued (naam-i) with Naam and (veechaaree) contemplate Naam.

The creatures take birth in (khaanee) the four ways – from womb, egg, perspiration and soil –; (tumaari) Your (jot-i = light) spirit is present in (jantaa) the creatures and their (baanee = words) sound/speech, be they in (gagan) sky, earth, or (pataalee) nether regions.

 

ਸਭਿ ਸੁਖ ਮੁਕਤਿ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ਸਚੁ ਨਾਮੁ ਉਰ ਧਾਰੀ ॥ ਨਾਮ ਬਿਨਾ ਨਹੀ ਛੂਟਸਿ ਨਾਨਕ ਸਾਚੀ ਤਰੁ ਤੂ ਤਾਰੀ ॥੯॥੭॥

Sabẖ sukẖ mukaṯ nām ḏẖun baṇī sacẖ nām ur ḏẖārī.  Nām binā nahī cẖẖūtas Nānak sācẖī ṯar ṯū ṯārī. ||9||7||

 

(Sabh-i) all (sukh) comforts in life and (mukat-i) emancipation on death come by (dhun-i) being absorbed, i.e. paying attention to, (baanee) Divine commands (dhaaree) keeping (ur) in mind Naam of (sach-u) the Eternal.

One (nahi chhoottas-i) cannot escape vices (binaa) without practice of Naam; o human being, (too) you can (tar-u = swim) get across the world-ocean on (taaree) the boat (saachi = true) of Naam, says Nanak. 9. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥ ਅੰਤਰਿ ਗਰਭ ਉਰਧਿ ਲਿਵ ਲਾਗੀ ਸੋ ਪ੍ਰਭੁ ਸਾਰੇ ਦਾਤਿ ਕਰੇ ॥੧॥

Mārū mėhlā 1.  Māṯ piṯā sanjog upā▫e rakaṯ binḏ mil pind kare.  Anṯar garabẖ uraḏẖ liv lāgī so parabẖ sāre ḏāṯ kare. ||1||

 

Composition of the first Guru in Raga Maaroo. The Creator (upaaey) creates a creature (sanjog-i) by union of (maat) the mother and (pitaa) the father; the mother’s (rakat-u) blood and the father’s (bind-u = drop) semen (mil-i) together (karey) make (pindd-u) the body.

When (antar-i) in (garabh) the womb, the fetus is (uradh-i = inverted) upside down (liv = attention, laagi = fixed) obeying Divine commands/laws; (so = that) the One (prabh-u) Master (saarey) looks after and (karey = makes/gives, daat-i = benediction) reaches the wherewithal for its existence and growth. 1.

 

ਸੰਸਾਰੁ ਭਵਜਲੁ ਕਿਉ ਤਰੈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨਿਰੰਜਨੁ ਪਾਈਐ ਅਫਰਿਓ ਭਾਰੁ ਅਫਾਰੁ ਟਰੈ ॥੧॥ ਰਹਾਉ ॥

Sansār bẖavjal ki▫o ṯarai.  Gurmukẖ nām niranjan pā▫ī▫ai afri▫o bẖār afār tarai. ||1|| rahā▫o.

 

Question: (Kio) how can the creature (tarai = swim) get across (bhavjal-u) the world-ocean, and not come back to (sansaar-u) the world, i.e. not be reborn?

Answer: Awareness of (naam-u) virtues and commands of (niranjan-u = unstained) the pristine Almighty (paaeeai) is obtained (gurmukh-i) with the guru’s guidance; even (aphar-u) heavy load of (aphrio = bloated ego) vices of one who receives it, (ttarai) is removed and she can get across the world ocean. 1.

(Rahaau) pause and reflect on this.

 

ਤੇ ਗੁਣ ਵਿਸਰਿ ਗਏ ਅਪਰਾਧੀ ਮੈ ਬਉਰਾ ਕਿਆ ਕਰਉ ਹਰੇ ॥ ਤੂ ਦਾਤਾ ਦਇਆਲੁ ਸਭੈ ਸਿਰਿ ਅਹਿਨਿਸਿ ਦਾਤਿ ਸਮਾਰਿ ਕਰੇ ॥੨॥

Ŧe guṇ visar ga▫e aprāḏẖī mai ba▫urā ki▫ā kara▫o hare.  Ŧū ḏāṯā ḏa▫i▫āl sabẖai sir ahinis ḏāṯ samār kare. ||2||

 

(Tey) those (gun) virtues – that You are the Creator and Sustainer – (visar-i gaey) are forgotten by me (apraaddhi = guilty) a transgressor; there is (kiaa = what?) nothing that (mai) I, (baura) a mad person can (karau) do on my own o (harey) Almighty, – please save me.

(Too) You are (daataa = giver) benevolent and (daiaal-u) compassionate (sir-i = over the head) to (sabhai) all; You (samara-i) take care of all and (karey = do) give (daat-i = charity) provisions (ahinis-i) day and night. 2.

 

ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਜਨਮਿਆ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸੁ ਧਰੇ ॥

Cẖār paḏārath lai jag janmi▫ā siv sakṯī gẖar vās ḏẖare.

 

The human being (janmiaa) is born with (chaar-i) four (padaarath) gifts/potentials – namely Dharam = dutifulness, Arth = economic well-being, Kaam = fulfilment of desires/aspirations, and Mokh = emancipation from vices in life and from rebirth on death. – But forgets these and (vaas-u dharey = resides, ghar-i = in house/state) remains in (siv sakti/maaiaa) attachment to the world-play, i.e. amongst relatives, wealth, pleasures and so on.  

 

Page 1014

 

ਲਾਗੀ ਭੂਖ ਮਾਇਆ ਮਗੁ ਜੋਹੈ ਮੁਕਤਿ ਪਦਾਰਥੁ ਮੋਹਿ ਖਰੇ ॥੩॥

Lāgī bẖūkẖ mā▫i▫ā mag johai mukaṯ paḏārath mohi kẖare. ||3||

 

(Laagi bhookh = feeling hungry) craving for material benefits, s/he (johai = looks for) pursues (mag-u) the path shown by (maaiaa) temptations in the world-play, which (moh-i kharey) entices – deprives him/her of (padaarath-u) the valuable (mukat-i) emancipation – from vices in life and rebirth on death. 3.

 

ਕਰਣ ਪਲਾਵ ਕਰੇ ਨਹੀ ਪਾਵੈ ਇਤ ਉਤ ਢੂਢਤ ਥਾਕਿ ਪਰੇ ॥ ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਵਿਆਪੇ ਕੂੜ ਕੁਟੰਬ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੇ ॥੪॥

Karaṇ palāv kare nahī pāvai iṯ uṯ dẖūdẖaṯ thāk pare.  Kām kroḏẖ ahaʼnkār vi▫āpe kūṛ kutamb si▫o parīṯ kare. ||4||

 

S/e (karey) makes (karan palaav) entreaties – tries to please people, (tthak-i parey) gets tired (ddhooddhat) searching to get material benefits but does not (paavai) get them to his/her satisfaction.

(Kaam-i) desires, (krodh-i) wrath and (ahankaar-i) vanity (viaapey) afflict him/her; s/he (preet-i = affection, karey = makes) develops attachment (sio) for (koorr = false/impermanent) transitory (kuttamb) family members – and other things. 4.

 

ਖਾਵੈ ਭੋਗੈ ਸੁਣਿ ਸੁਣਿ ਦੇਖੈ ਪਹਿਰਿ ਦਿਖਾਵੈ ਕਾਲ ਘਰੇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਆਪੁ ਪਛਾਣੈ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਕਾਲੁ ਟਰੇ ॥੫॥

Kẖāvai bẖogai suṇ suṇ ḏekẖai pahir ḏikẖāvai kāl gẖare.  Bin gur sabaḏ na āp pacẖẖāṇai bin har nām na kāl tare. ||5||

 

S/he (khaavai = eats) uses gifts of the Almighty, (bhogai) indulges in vices, (sun-i sun-i) keeps listening and (deykhai) watching shows etc., (pahir-i) wears good clothes to (dikhaavai) make display of them; but all these make him/her subject to (gharey = house) control of (kaal) the agent of Divine justice.

S/he does not (pachhaanai = recognize) understand (aapu) the self – to find the Almighty within; but (kaal) the agent of Divine justice cannot (ttarey) be kept away (bin-u) without awareness and obedience to (naam) commands of (har-i) the Almighty. 5.

 

ਜੇਤਾ ਮੋਹੁ ਹਉਮੈ ਕਰਿ ਭੂਲੇ ਮੇਰੀ ਮੇਰੀ ਕਰਤੇ ਛੀਨਿ ਖਰੇ ॥ ਤਨੁ ਧਨੁ ਬਿਨਸੈ ਸਹਸੈ ਸਹਸਾ ਫਿਰਿ ਪਛੁਤਾਵੈ ਮੁਖਿ ਧੂਰਿ ਪਰੇ ॥੬॥

Jeṯā moh ha▫umai kar bẖūle merī merī karṯe cẖẖīn kẖare.  Ŧan ḏẖan binsai sahsai sahsā fir pacẖẖuṯāvai mukẖ ḏẖūr pare. ||6||

 

(Jeyta = as much) all (mohu) attachment is (haumai = ego, kar-i = doing) because of ego and one is (bhooley) deluded, to (kartey = treating) thinking everything/everyone will (meyri meyri = ever be mine) ever be with him/her, but death (chheen-i kharey) snatches it – and all attachments end.

(Tan-u) the body and (dhan-u) wealth (binsai = destroyed) are left behind and so is (sahasai sahsaa) the delusion that they will ever be his/her; (phir-i) then s/he (pachhutaavai) repents when (dhoor-i) dust (parey = falls) is thrown (mukh-i) on his face, i.e. when s/he faces the ignominy of being turned away from union with God. 6.

 

ਬਿਰਧਿ ਭਇਆ ਜੋਬਨੁ ਤਨੁ ਖਿਸਿਆ ਕਫੁ ਕੰਠੁ ਬਿਰੂਧੋ ਨੈਨਹੁ ਨੀਰੁ ਢਰੇ ॥ ਚਰਣ ਰਹੇ ਕਰ ਕੰਪਣ ਲਾਗੇ ਸਾਕਤ ਰਾਮੁ ਨ ਰਿਦੈ ਹਰੇ ॥੭॥

Biraḏẖ bẖa▫i▫ā joban ṯan kẖisi▫ā kaf kanṯẖ birūḏẖo nainhu nīr dẖare.  Cẖaraṇ rahe kar kampaṇ lāge sākaṯ rām na riḏai hare. ||7||

 

His/her (joban-u) youth (khisiaa) recedes, s/he (bhaiaa) becomes (biradh-i) old and (tan-u) the body becomes weak; s/he develops (kaph-u) phlegm, (kantth-u) the throat (biroodho) is choked and (neer-u) water (ddharey) flows down (naanhu) from the eyes.

(Charan) the feet (rahey = fail) cannot bear load of the body, (kar) the hands (laagey) start (kampan) to tremble; but (raam-u) the all-pervasive (harey) Almighty still does not come (ridai) to the mind of (saakat = worshipper of Shakti/material seeker) one who turns away from God and is attached to the world-play. 7.

 

ਸੁਰਤਿ ਗਈ ਕਾਲੀ ਹੂ ਧਉਲੇ ਕਿਸੈ ਨ ਭਾਵੈ ਰਖਿਓ ਘਰੇ ॥ ਬਿਸਰਤ ਨਾਮ ਐਸੇ ਦੋਖ ਲਾਗਹਿ ਜਮੁ ਮਾਰਿ ਸਮਾਰੇ ਨਰਕਿ ਖਰੇ ॥੮॥

Suraṯ ga▫ī kālī hū ḏẖa▫ule kisai na bẖāvai rakẖi▫o gẖare.  Bisraṯ nām aise ḏokẖ lāgėh jam mār samāre narak kẖare. ||8||

 

(Surat-i = consciousness) thinking faculty (gaee = gone) fails, the hair become (dhauley) white (hoo) from (kaali) black; and (kisai na) no one (bhaavai) is happy (rakhio) to keep him/her (gharey = in house) with them.

(Aisey) such (dokh) faults (laagah-i) afflict him/her (bisrat) by forgetting (naam) virtues and commands of the Almighty; (jam-u) the agent of Divine justice (maarey = beats) brutalizes him/her, (samaarey = takes care) gets hold of him/her and (kharey) takes (narak-i = to hell) to put in cycles of births and deaths. 8.

 

ਪੂਰਬ ਜਨਮ ਕੋ ਲੇਖੁ ਨ ਮਿਟਈ ਜਨਮਿ ਮਰੈ ਕਾ ਕਉ ਦੋਸੁ ਧਰੇ ॥ ਬਿਨੁ ਗੁਰ ਬਾਦਿ ਜੀਵਣੁ ਹੋਰੁ ਮਰਣਾ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਜਨਮੁ ਜਰੇ ॥੯॥

Pūrab janam ko lekẖ na mit▫ī janam marai kā ka▫o ḏos ḏẖare.  Bin gur bāḏ jīvaṇ hor marṇā bin gur sabḏai janam jare. ||9||

 

But s/he acts based on past deeds: (Leykh-u = writing) influence on the mind (ko) of deeds of (poorab) past (janam) births is not (mittaee) erased and s/he (janam-i) takes births and (marai) dies again and again; s/he can (dharey) place (dos-u) blame (ka kau = on whom?) on no one else for this.

(Bin-u = without) by not following (gur) the guru, one does (baad-i) useless things resulting in (hor-u) more (jeevan-u = life) births and (marna) deaths; (janam-u) human birth (jarey = burns) is wasted – as one cannot unite with the Creator – (bin-u) without following (sabdai = word) teachings of (gur) the guru. 9.

 

ਖੁਸੀ ਖੁਆਰ ਭਏ ਰਸ ਭੋਗਣ ਫੋਕਟ ਕਰਮ ਵਿਕਾਰ ਕਰੇ ॥ ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥੧੦॥

Kẖusī kẖu▫ār bẖa▫e ras bẖogaṇ fokat karam vikār kare.  Nām bisār lobẖ mūl kẖo▫i▫o sir ḏẖaram rā▫e kā dand pare. ||10||

 

(Khusee) the joy of (bhogan) indulgence in (ras) objects of pleasure causes one to (karey) committing (phokatt) frivolous (karam) acts and (vikaar) vices, and (bhaey) is ultimately (khuaar) humiliated – in Divine court.

(Visaar-i) forgetting Naam (lobh-i) because of greed, s/he (khoio) loses (mool-u) capital investment, – the virtues with which one is born; and (ddandd) the rod (ka) of Dharam Raaey – the metaphoric judge in Divine court (parey) hits him/her (sir-i) on the head, i.e. s/he is punished by way of being sent for rebirth. 10.

 

ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਗੁਣ ਗਾਵਹਿ ਜਾ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਨਦਰਿ ਕਰੇ ॥ ਤੇ ਨਿਰਮਲ ਪੁਰਖ ਅਪਰੰਪਰ ਪੂਰੇ ਤੇ ਜਗ ਮਹਿ ਗੁਰ ਗੋਵਿੰਦ ਹਰੇ ॥੧੧॥

Gurmukẖ rām nām guṇ gāvahi jā ka▫o har parabẖ naḏar kare.  Ŧe nirmal purakẖ aprampar pūre ṯe jag mėh gur govinḏ hare. ||11||

 

Those (ja kau) on whom (har-i) the Almighty (prabh-u) Master (nadar-i karey) bestows grace – they find the guru and, (gurmukh-i) guided by the guru, (gaavah-i = sing) praise and emulate (gun) virtues of, and obey (naam) commands of, (raam) the all-pervasive Almighty.

(Tey = they) such (purakh) persons are (nirmal = clean) free of vices and (poorey) accomplished (mah-i) in (jag) the world; they are like (gur) the great (amrampar) Infinite (harey) Almighty (govind) Master of the world. 11.

 

ਹਰਿ ਸਿਮਰਹੁ ਗੁਰ ਬਚਨ ਸਮਾਰਹੁ ਸੰਗਤਿ ਹਰਿ ਜਨ ਭਾਉ ਕਰੇ ॥ ਹਰਿ ਜਨ ਗੁਰੁ ਪਰਧਾਨੁ ਦੁਆਰੈ ਨਾਨਕ ਤਿਨ ਜਨ ਕੀ
ਰੇਣੁ ਹਰੇ ॥੧੨॥੮॥

Har simrahu gur bacẖan samārahu sangaṯ har jan bẖā▫o kare.  Har jan gur parḏẖān ḏu▫ārai Nānak ṯin jan kī reṇ hare. ||12||8||

 

O (jan = servants) seekers of the Almighty, (simrahu) remember commands of (har-i) the Almighty, and for this (bhau karey = with love) lovingly (samaarhu) keep in mind (bachan) words/teachings of (gur) the guru.

(Har-i jan) seekers of the Almighty are (pardhaan-u = heads) glorified (duaarai) in Divine court; Nanak seeks (reyn) the dust (tin ki) of their feet, i.e. may I follow their example, o (harey) Almighty. 12. 8.

 

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.

 

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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.

 

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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.