SGGS pp 1014-1016, Maaroo M: 1, Asttpadees 9-11.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਮਾਰੂ ਕਾਫੀ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Mārū kāfī mėhlā 1 gẖar 2.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. Composition of the first Guru in Raga Maaroo, in (kaafee) a west Asian musical measure, (ghar-u 2) to be sung to the second beat.

ਆਵਉ ਵੰਞਉ ਡੁੰਮਣੀ ਕਿਤੀ ਮਿਤ੍ਰ ਕਰੇਉ ॥ ਸਾਧਨ ਢੋਈ ਨ ਲਹੈ ਵਾਢੀ ਕਿਉ ਧੀਰੇਉ ॥੧॥

Āva▫o vaña▫o dummṇī kiṯī miṯar kare▫o.  Sāḏẖan dẖo▫ī na lahai vādẖī ki▫o ḏẖīre▫o. ||1||

A (ddummanee) double-minded woman (aavau) comes to one man and then (vanjnau) goes out (kreyo) making (kitee) numerous other (mitr) friends, i.e. a person practicing duality sometimes remembers God within, then forgets and worships gods/goddesses.

Such (saadhan) a woman does not (lahai) get (ddhoee = support/help) solace; a soul-woman (vaaddhee = out of station) who ignores the Almighty-husband (kio = how?) cannot (dheereyo = be comfortable) be at peace. 1.

ਮੈਡਾ ਮਨੁ ਰਤਾ ਆਪਨੜੇ ਪਿਰ ਨਾਲਿ ॥ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਖੰਨੀਐ ਕੀਤੀ ਹਿਕ ਭੋਰੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Maidā man raṯā āpnaṛe pir nāl.  Ha▫o gẖol gẖumā▫ī kẖannī▫ai kīṯī hik bẖorī naḏar nihāl. ||1|| rahā▫o.

(Maidda) my (man-u) mind is (rataa) imbued with love of (aapnarrey = own) my (pir = husband) Almighty-husband.

(Hau) I (ghol-i ghumaaee = humbly perambulate) humbly adore You and am ready (keetee = made) to be (khanneeai) cut into pieces, i.e. do anything, to have You (nihaal-i) cast (hik = one) a (bhoree) bit of (nadar-i) sight of grace, i.e. to receive Your grace, o Almighty. 1.

(Rahaau) pause and reflect on this.

ਪੇਈਅੜੈ ਡੋਹਾਗਣੀ ਸਾਹੁਰੜੈ ਕਿਉ ਜਾਉ ॥ ਮੈ ਗਲਿ ਅਉਗਣ ਮੁਠੜੀ ਬਿਨੁ ਪਿਰ ਝੂਰਿ ਮਰਾਉ ॥੨॥

Pe▫ī▫aṛai dohāgaṇī sāhurṛai ki▫o jā▫o.  Mai gal a▫ugaṇ muṯẖ▫ṛī bin pir jẖūr marā▫o. ||2||

If I (ddohaagnee = unfortunate woman) do not know what the husband expects from me while I am (peyeearrey) in the parental house – before marriage –, (kio) how can I (jaau) go to (saahurarrai) the in-laws’ house and be happy, i.e. if I do not carry out for what the Almighty gave me human birth, then how will IT accept me for union?

(Mai) I have (augan) faults (gal-i) round the neck, i.e. am full of faults, and (mutthrree) robbed of all virtues; I the soul-woman, am (jhoor-i maraau) sad and grieving (bin-u = without) for not being able to experience presence of (pir) the Almighty-husband within. 2.

ਪੇਈਅੜੈ ਪਿਰੁ ਸੰਮਲਾ ਸਾਹੁਰੜੈ ਘਰਿ ਵਾਸੁ ॥ ਸੁਖਿ ਸਵੰਧਿ ਸੋਹਾਗਣੀ ਪਿਰੁ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥੩॥

Pe▫ī▫aṛai pir sammlā sāhurṛai gẖar vās.  Sukẖ savanḏẖ sohāgaṇī pir pā▫i▫ā guṇṯās. ||3||

But if I (sammlaa) remember while (peyeearrey) in parental house, i.e. in life, what would please (pir-u) the Master, then I can get (vaas-u) to stay in (saahurarrai) the in-laws’ (ghar-i) house – with Almighty-husband i.e. it is necessary to carry out the instructions given by the Creator for being accepted for union with IT.

The women who (paaiaa) find the Almighty-husband, (guntaas-u) the treasure of virtues, are (sohaaganee) fortunate; they (svandh-i) sleep (sukh-i) in peace, i.e. are at peace in life and in the hereafter. 3.

ਲੇਫੁ ਨਿਹਾਲੀ ਪਟ ਕੀ ਕਾਪੜੁ ਅੰਗਿ ਬਣਾਇ ॥ ਪਿਰੁ ਮੁਤੀ ਡੋਹਾਗਣੀ ਤਿਨ ਡੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥੪॥

Lef nihālī pat kī kāpaṛ ang baṇā▫e.  Pir muṯī dohāgaṇī ṯin dukẖī raiṇ vihā▫e. ||4||

A woman may have a comfortable bed with (leyph-u) quilt/cpmforter and (nihaalee) mattress (ki) of (patt) silk, and (banaaey = make) wear good (kaaparr-u) clothes (ang-i) on the body; but if (ddohaaganee) the unfortunate one is (mutee) abandoned by (pir-u) the husband, (tin = that) her (rain-i) night, i.e. life, (vihaaey) passes (ddukhee) in agony, i.e. one cannot get inner peace through life’s pleasures . 4.

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ਕਿਤੀ ਚਖਉ ਸਾਡੜੇ ਕਿਤੀ ਵੇਸ ਕਰੇਉ ॥ ਪਿਰ ਬਿਨੁ ਜੋਬਨੁ ਬਾਦਿ ਗਇਅਮੁ ਵਾਢੀ ਝੂਰੇਦੀ ਝੂਰੇਉ ॥੫॥

Kiṯī cẖakẖa▫o sādṛe kiṯī ves kare▫o.  Pir bin joban bāḏ ga▫i▫am vādẖī jẖūreḏī jẖūre▫o. ||5||

A woman may (chakhau = taste) eat (kitee) any number of (saaddrrey) tasty dishes and (kareyo = do) wear (kitee) any number of (veys = garbs) good clothes.

But (joban-u) youth (gaiam-u) goes (baad-i) in vain (bin-u) without (pir) the husband, i.e. if she does not obtain union with (pir) the Almighty husband; being (vaaddhee = out of station) separated from the husband (jooreydee jhooreyau) makes her sad and grieving, i.e. she repents for having wasted human birth which is an opportunity to attain union with the Creator. 5.

ਸਚੇ ਸੰਦਾ ਸਦੜਾ ਸੁਣੀਐ ਗੁਰ ਵੀਚਾਰਿ ॥ ਸਚੇ ਸਚਾ ਬੈਹਣਾ ਨਦਰੀ ਨਦਰਿ ਪਿਆਰਿ ॥੬॥

Sacẖe sanḏā saḏ▫ṛā suṇī▫ai gur vīcẖār.  Sacẖe sacẖā baihṇā naḏrī naḏar pi▫ār. ||6||

We can be (suneeai = listen to) be aware of and comply with (sadrraa) the message (sandaa) of (sachey) the Eternal Master (veechaar-i) by reflecting on teachings of (gur) the guru.

This is how (sachaa = true) permanent (baihnaa = sitting) company of (sachey) the Eternal and IT’s (nadree) gracious (nadar-i) glance (piaar-i) of love, i.e. union with the Almighty, is made possible.

ਗਿਆਨੀ ਅੰਜਨੁ ਸਚ ਕਾ ਡੇਖੈ ਡੇਖਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਜਾਣੀਐ ਹਉਮੈ ਗਰਬੁ ਨਿਵਾਰਿ ॥੭॥

Gi▫ānī anjan sacẖ kā dekẖai dekẖaṇhār.  Gurmukẖ būjẖai jāṇī▫ai ha▫umai garab nivār. ||7||

(Giaanee = learned) one who is aware of Naam or Divine virtues and commands, uses (anjan-u = collyrium) the eye medicine (ka) of (sach) truth, i.e. purifies the mind by driving out other ideas and, is enabled to (ddeykhai/deykhai) see within, the Almighty (ddeykhanhaar = who sees) who watches and looks after all.

One who (gurmukh-i) follows the guru’s guidance, (boojhai) understands this; the Almighty is (jaaneeai = known) recognized within by (nivaar-i) driving out (haumai) ego and (garab-u) vanity. 7.

ਤਉ ਭਾਵਨਿ ਤਉ ਜੇਹੀਆ ਮੂ ਜੇਹੀਆ ਕਿਤੀਆਹ ॥ ਨਾਨਕ ਨਾਹੁ ਨ ਵੀਛੁੜੈ ਤਿਨ ਸਚੈ ਰਤੜੀਆਹ ॥੮॥੧॥੯॥

Ŧa▫o bẖāvan ṯa▫o jehī▫ā mū jehī▫ā kiṯī▫āh.  Nānak nāhu na vīcẖẖuṛai ṯin sacẖai raṯ▫ṛī▫āh. ||8||1||9||

O Almighty, those who are (jeyheeaa) like (tau) You, i.e. who emulate Your virtues, they (bhaavan-i) are pleasing to (tau) You; otherwise there are (kiteeaah) countless soul-women (jeyheeaa) like (moo) me – who forget You.

(Naahu) the Master does not (veehhurrai) separate from those who (ratreeaah) are imbued with love of (tin = that) the One (sachai) Eternal Master, says Nanak. 8. 1. 9.

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Note: The Shabad below reminds us that all worldly relations exist only when one is alive and end with death. Only the relationship with the Almighty is lasting and one should never forget IT.

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਨਾ ਭੈਣਾ ਭਰਜਾਈਆ ਨਾ ਸੇ ਸਸੁੜੀਆਹ ॥ ਸਚਾ ਸਾਕੁ ਨ ਤੁਟਈ ਗੁਰੁ ਮੇਲੇ ਸਹੀਆਹ ॥੧॥

Mārū mėhlā 1.  Nā bẖaiṇā bẖarjā▫ī▫ā nā se sasuṛī▫āh.  Sacẖā sāk na ṯut▫ī gur mele sahī▫ās. ||1||

Composition of the first Guru in Raga Maaroo. Neither (bhaina) sisters, (bharjaaeeaa) brothers’ wives nor (sey = those) the (saurreeaa) mothers-in law keep company for ever, i.e. all these relationships are transitory.

Only (saak-u) the relationship with the Almighty is (sachaa) eternal and does not (tuttaee) break; (gur-u) the guru (meyley = causes to meet) establishes this relationship for (saheeaa = girl-friends) those who join holy congregation. 1.

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਗੁਰ ਬਿਨੁ ਏਤਾ ਭਵਿ ਥਕੀ ਗੁਰਿ ਪਿਰੁ ਮੇਲਿਮੁ ਦਿਤਮੁ ਮਿਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Balihārī gur āpṇe saḏ balihārai jā▫o.  Gur bin eṯā bẖav thakī gur pir melim ḏiṯam milā▫e. ||1|| rahā▫o.

I (balihaaree = sacrifice) adore (aapney = own) my guru; and shall (sad) ever (balihaarai jaau = ever sacrifice) do anything he commands.

I (thakee) got tired (bhav-i) wandering (eytee = so much) a lot searching for God (bin-u) without following (gur) guru; (gur-i) the guru (ditam-u milaaey = caused to meet) led me to (meylim-u) meet (pir-u) the Almighty-spouse, says the soul-wife. 1.

(Rahaau) pause and reflect on this.

ਫੁਫੀ ਨਾਨੀ ਮਾਸੀਆ ਦੇਰ ਜੇਠਾਨੜੀਆਹ ॥ ਆਵਨਿ ਵੰਞਨਿ ਨਾ ਰਹਨਿ ਪੂਰ ਭਰੇ ਪਹੀਆਹ ॥੨॥

Fufī nānī māsī▫ā ḏer jeṯẖānṛī▫āh.  Āvan vañan nā rahan pūr bẖare pahī▫āh. ||2||

(Phuphee) father’s sister, (naanee) maternal grandmother, (deyr) husband’s younger brothers and (jetthaanrreeaa) wives of husband’s elder brothers.

They (aavan-i) come and (vanjnan-i) go, and do not (rahan-i = stay) last; they are (poor) multitudes of (bharey) full of (paeeaah) travelers – transitory relations. 2.

ਮਾਮੇ ਤੈ ਮਾਮਾਣੀਆ ਭਾਇਰ ਬਾਪ ਨ ਮਾਉ ॥ ਸਾਥ ਲਡੇ ਤਿਨ ਨਾਠੀਆ ਭੀੜ ਘਣੀ ਦਰੀਆਉ ॥੩॥

Māme ṯai māmāṇī▫ā bẖā▫ir bāp na mā▫o.  Sāth lade ṯin nāṯẖī▫ā bẖīṛ gẖaṇī ḏarī▫ā▫o. ||3||

(Maamey) mother’s brothers, (maamaaneeaa) their wives, (bhaair) brothers, (baap) father and (maau) mother; none of these last.

(Saath = companions) multitudes of (tin) those (naattheeaa) travelers are (laddey/ladey) loaded in the boat – taking to the other world – with (ghanee) large (bheerr) crowds (dareeaau = river) for boarding, i.e. everybody leaves and relationships keep ending. 3.

ਸਾਚਉ ਰੰਗਿ ਰੰਗਾਵਲੋ ਸਖੀ ਹਮਾਰੋ ਕੰਤੁ ॥ ਸਚਿ ਵਿਛੋੜਾ ਨਾ ਥੀਐ ਸੋ ਸਹੁ ਰੰਗਿ ਰਵੰਤੁ ॥੪॥

Sācẖa▫o rang rangāvlo sakẖī hamāro kanṯ.  Sacẖ vicẖẖoṛā nā thī▫ai so saho rang ravanṯ. ||4||

O my (sakhee) friends, (hamaaro) my (kant-u) Almighty-husband (rangaavlo) is imbued with (saachu) true (rang-i) love.

Those who (ravant-u) remember (so = that) the Almighty (sah-u) Master (rang-i) with love, their (vichhorraa) separation (sach-i) from the Eternal does not (theeai) come about. 4.

ਸਭੇ ਰੁਤੀ ਚੰਗੀਆ ਜਿਤੁ ਸਚੇ ਸਿਉ ਨੇਹੁ ॥ ਸਾਧਨ ਕੰਤੁ ਪਛਾਣਿਆ ਸੁਖਿ ਸੁਤੀ ਨਿਸਿ ਡੇਹੁ ॥੫॥

Sabẖe ruṯī cẖangī▫ā jiṯ sacẖe si▫o nehu.  Sā ḏẖan kanṯ pacẖẖāṇi▫ā sukẖ suṯī nis dehu. ||5||

People talk of romantic seasons, but: (Sabhey) all (rutee) seasons are (changeeaa) good in (jit-u) which one has (neyhu) love (siau) for (sachey) the Eternal, i.e. every day is auspicious for one who remembers the Almighty.

(Saadhan) the soul-wife who (pachhaaniaa) recognizes (kant-u) Almighty-husband within, (sutee = asleep) is at peace (nis-i) night and (ddeyhu/din) day – all the time. 5.

ਪਤਣਿ ਕੂਕੇ ਪਾਤਣੀ ਵੰਞਹੁ ਧ੍ਰੁਕਿ ਵਿਲਾੜਿ ॥ ਪਾਰਿ ਪਵੰਦੜੇ ਡਿਠੁ ਮੈ ਸਤਿਗੁਰ ਬੋਹਿਥਿ ਚਾੜਿ ॥੬॥

Paṯaṇ kūke pāṯ▫ṇī vañahu ḏẖaruk vilāṛ.  Pār pavanḏ▫ṛe diṯẖ mai saṯgur bohith cẖāṛ. ||6||

(Paatnee) the ferry-man (patan-i) on the shore (kookey) calls out to (dhruk) quickly (vilaarr-i) board to (vanjnhu = go) get across, i.e. the guru tells the human brings to board the ship of Naam or obedience to Divine commands and get across the world-ocean, now in human birth.

(Mai) I have (dditth-u) seen people (chaarr-i) embarking (bohith-i) on the ship of the guru and (pavandrrey) landing (paar-i) the far shore of the world-0cean, i.e. not being reborn. 6.

ਹਿਕਨੀ ਲਦਿਆ ਹਿਕਿ ਲਦਿ ਗਏ ਹਿਕਿ ਭਾਰੇ ਭਰ ਨਾਲਿ ॥ ਜਿਨੀ ਸਚੁ ਵਣੰਜਿਆ ਸੇ ਸਚੇ ਪ੍ਰਭ ਨਾਲਿ ॥੭॥

Hiknī laḏi▫ā hik laḏ ga▫e hik bẖāre bẖar nāl.  Jinī sacẖ vaṇanji▫ā se sacẖe parabẖ nāl. ||7||

(Hiknee = one type) some (ladiaa) have loaded, i.e. are about to depart; (hik-i) some (lad-i gaey) have loaded and gone in the past; (hik-i) some are (bhaarey) heavy (nal-i) with (bhar) the load, i.e. some people out of those who have left or are to leave are weighed down by wrong-doings – and cannot get across.

(Jini) those who (vananjiaa) have done business of (sach-u) truth, i.e. those who conduct themselves by Naam, (sey) they unite (naal-i) with (sachey) the Eternal (prabh) Master. 7.

ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥੮॥੨॥੧੦॥

Nā ham cẖange ākẖī▫āh burā na ḏisai ko▫e.  Nānak ha▫umai mārī▫ai sacẖe jehṛā so▫e. ||8||2||10||

(Ham) I do not (aakheeah) call myself (chagey) good and (na koey) none (disai = is seen) seems (buraa) bad by me.

One who (maareeai) kills (haumai) ego, (soey) that person becomes (jeyhrraa/jehaa) like – and finds – (sachey) the Eternal, says Nanak. 8. 2. 10.

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਨਾ ਜਾਣਾ ਮੂਰਖੁ ਹੈ ਕੋਈ ਨਾ ਜਾਣਾ ਸਿਆਣਾ ॥ ਸਦਾ ਸਾਹਿਬ ਕੈ ਰੰਗੇ ਰਾਤਾ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣਾ ॥੧॥

Mārū mėhlā 1.  Nā jāṇā mūrakẖ hai ko▫ī nā jāṇā si▫āṇā.  Saḏā sāhib kai range rāṯā an▫ḏin nām vakẖāṇā. ||1||

Composition of the first Guru in Raga Maaroo. I do not (jaana) consider (koee) anyone (moorakh) foolish or (siaana) wise, i.e. I do not judge others.

(Sadaa) ever (raataa) imbued (rang-i) with love (kai) of (sahib) the Master, I (vakhaana = utter) praise and emulate (naam-u) Divine virtues and commands (andin-u = every day) all the time. 1.

ਬਾਬਾ ਮੂਰਖੁ ਹਾ ਨਾਵੈ ਬਲਿ ਜਾਉ ॥ ਤੂ ਕਰਤਾ ਤੂ ਦਾਨਾ ਬੀਨਾ ਤੇਰੈ ਨਾਮਿ ਤਰਾਉ ॥੧॥ ਰਹਾਉ ॥

Bābā mūrakẖ hā nāvai bal jā▫o.  Ŧū karṯā ṯū ḏānā bīnā ṯerai nām ṯarā▫o. ||1|| rahā▫o.

(Baabaa) O revered dear, I (ha) am (moorakh-u) foolish – so cannot judge others – I (bal-i jaau = am sacrifice) adore (naavai) Naam or virtues and commands of the Master.

O Almighty, (too) You are (karta) the Creator who is (daanaa) wise/omniscient and (beenaa = seeing) watches everything; I only know that I can (taraau = swim) get across the world-ocean by practice (teryai) of Your Naam, or virtues and commands. 1.

(Rahaau) pause and reflect on this.

ਮੂਰਖੁ ਸਿਆਣਾ ਏਕੁ ਹੈ ਏਕ ਜੋਤਿ ਦੁਇ ਨਾਉ ॥ ਮੂਰਖਾ ਸਿਰਿ ਮੂਰਖੁ ਹੈ ਜਿ ਮੰਨੇ ਨਾਹੀ ਨਾਉ ॥੨॥

Mūrakẖ si▫āṇā ek hai ek joṯ ḏu▫e nā▫o.  Mūrkẖā sir mūrakẖ hai jė manne nāhī nā▫o. ||2||

(Moorakh-u = fool) an ignorant or (siaanaa) wise person is (eyk-u = one) the same; everyone has (eyk) one (jot-i = light) spirit within with (duey) two (naau) names – depending on how they act.

In order to distinguish between people: That person is (moorakh-u) ignorant (sir-i = over the head) above all (moorkhaa) ignorant persons, i.e. the real ignorant person is one (j-i) who does not (manney) obey (naau) Naam. 2.

Message: The human beings forget Naam or commands of the Almighty – so we are all ignorant – and need guidance of the guru. The real unwise person is one who does not follow what the guru teaches.

ਗੁਰ ਦੁਆਰੈ ਨਾਉ ਪਾਈਐ ਬਿਨੁ ਸਤਿਗੁਰ ਪਲੈ ਨ ਪਾਇ ॥ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਮਨਿ ਵਸੈ ਤਾ ਅਹਿਨਿਸਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੩॥

Gur ḏu▫ārai nā▫o pā▫ī▫ai bin saṯgur palai na pā▫e.  Saṯgur kai bẖāṇai man vasai ṯā ahinis rahai liv lā▫e. ||3||

Awareness of (naau) Naam (paaeeai) is obtained (duaarai) through (gur) the guru; one does not (palai paaey) understand it (bin-u = without) except with the guru’s guidance.

When Naam (vasai) abides (man-i) in the mind (kai bhaanai = will of) as taught by (satigur) the true guru, (ta) then one (rahai) keeps (liv) attention (laaey) fixed on Naam (ahinis-i) day and night – in all activities. 3.

ਰਾਜੰ ਰੰਗੰ ਰੂਪੰ ਮਾਲੰ ਜੋਬਨੁ ਤੇ ਜੂਆਰੀ ॥ ਹੁਕਮੀ ਬਾਧੇ ਪਾਸੈ ਖੇਲਹਿ ਚਉਪੜਿ ਏਕਾ ਸਾਰੀ ॥੪॥

Rājaʼn rangaʼn rūpaʼn mālaʼn joban ṯe jū▫ārī.  Hukmī bāḏẖe pāsai kẖelėh cẖa▫upaṛ ekā sārī. ||4||

Those obsessed with (raaja’n = kingdom) authority, (ranga’n = color) class/caste, (roopa’n) looks (maala’n) wealth or (joban-u = youth) physical strength, (tey) and (jooaaree) gamblers – are the sam e,  they forget Naam.

(Baadhey) bound (hukmee) by Divine commands, they (kheylah-i = play) throw (paasai) the dice (chuparr-i) in the game of dice with (eyka = one) the same (saaree) piece moving on the board – according to throw of dice, i.e. everyone is under temptations in the world-play. 4.

ਜਗਿ ਚਤੁਰੁ ਸਿਆਣਾ ਭਰਮਿ ਭੁਲਾਣਾ ਨਾਉ ਪੰਡਿਤ ਪੜਹਿ ਗਾਵਾਰੀ ॥ ਨਾਉ ਵਿਸਾਰਹਿ ਬੇਦੁ ਸਮਾਲਹਿ ਬਿਖੁ ਭੂਲੇ ਲੇਖਾਰੀ ॥੫॥

Jag cẖaṯur si▫āṇā bẖaram bẖulāṇā nā▫o pandiṯ paṛėh gāvārī.  Nā▫o visārėh beḏ samālėh bikẖ bẖūle lekẖārī. ||5||

Those who think they are (chatur-u) clever and (siaanaa) wise (jag-i) in the world (bhulaana) stray (bharam-i) in delusion because of their cleverness but get (naau) the name of, i.e. are called (panddit) scholars; they (parrah-i) read scriptures but (gaavaari) remain unaware of their teachings.

They (visaarah-i) forget (naau) Naam imparted by the Creator, but (samaalah-i = take care) talk of (beyd-u) knowledge or become (leykhaaree) writers, but (bhooley) are misled to pursue (bikh-u = poison) transitory wealth – money. 5.

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ਕਲਰ ਖੇਤੀ ਤਰਵਰ ਕੰਠੇ ਬਾਗਾ ਪਹਿਰਹਿ ਕਜਲੁ ਝਰੈ ॥ ਏਹੁ ਸੰਸਾਰੁ ਤਿਸੈ ਕੀ ਕੋਠੀ ਜੋ ਪੈਸੈ ਸੋ ਗਰਬਿ ਜਰੈ ॥੬॥

Kalar kẖeṯī ṯarvar kanṯẖe bāgā pahirahi kajal jẖarai.  Ėhu sansār ṯisai kī koṯẖī jo paisai so garab jarai. ||6||

(Khetee) cultivation of soil which has (kalar) potassium nitrate in it – is unproductive; (tarvar) trees (kantthey) on bank of river – do not last; one who (pahrah-i) wears (baagaa/bagaa) white clothes where (kajal-u) soot (jharai) is falling – makes them dirty, i.e. the way doing the above things is wrong but are done due to temptations.

Similarly (eyhu) this (sansaar-u) world is (kootthee) the chamber (ki) of (tisai/trisna) craving; (jo) one who (paisey) gets in, (so) that person (jarai) burns – in the fire of craving, (garab-i) due to his/her pride – thinking what s/he is doing is right. 6. 

ਰਯਤਿ ਰਾਜੇ ਕਹਾ ਸਬਾਏ ਦੁਹੁ ਅੰਤਰਿ ਸੋ ਜਾਸੀ ॥ ਕਹਤ ਨਾਨਕੁ ਗੁਰ ਸਚੇ ਕੀ ਪਉੜੀ ਰਹਸੀ ਅਲਖੁ ਨਿਵਾਸੀ ॥੭॥੩॥੧੧॥

Ra▫yaṯ rāje kahā sabā▫e ḏuhu anṯar so jāsī.  Kahaṯ Nānak gur sacẖe kī pa▫oṛī rahsī alakẖ nivāsī. ||7||3||11||

(Kahaa) where are (sabaaey) all (rayyat-i) common people and (raajey) the kings of the past that we hear of; all those who are born, (so) they (jaasee = go) depart and fall (antar-i) in one of the (duh-u) two states of either merger with the Creator or reincarnation.

One who follows teachings of (gur) the guru takes a step on (paurri) the ladder (ki) of, i.e. leading to merger with (sachey) the Eternal; s/he (rahsee) shall escape rebirth and be (nivaasee) resident of the abode of (alakh-u) the Ineffable Master. 7. 1. 11.