SGGS PP 1018-1020, Maaroo M: 5, Asttpadees 4-8.

ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੪ ਅਸਟਪਦੀਆ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 4 asatpaḏī▫ā  Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fifth Guru in Raga Maaroo (asttpadeeaa) with eight stanzas each, (ghar-u 4) to be sung to the fifth beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਚਾਦਨਾ ਚਾਦਨੁ ਆਂਗਨਿ ਪ੍ਰਭ ਜੀਉ ਅੰਤਰਿ ਚਾਦਨਾ ॥੧॥

Cẖāḏnā cẖāḏan āʼngan parabẖ jī▫o anṯar cẖāḏnā. ||1||

(Chaadan-u) light is needed to (chaadna) light up (aangan-i) the court-yard of the house, and (chaadna = enlightenment) awareness of virtues of (jeeo) revered (prabh) God is needed to (chaadna) enlighten (antar-i) the inner-self. 1.

ਆਰਾਧਨਾ ਅਰਾਧਨੁ ਨੀਕਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧਨਾ ॥੨॥ ਤਿਆਗਨਾ ਤਿਆਗਨੁ ਨੀਕਾ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਤਿਆਗਨਾ ॥੩॥

Ārāḏẖnā arāḏẖan nīkā har har nām arāḏẖanā. ||2|| Ŧi▫āganā ṯi▫āgan nīkā kām kroḏẖ lobẖ ṯi▫āganā. ||3||

Of all (aaraadhna) invocations, (neeka) the sublime (araadhan) invocation is to (araadhna) remember and emulate (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing virtues of the Almighty. 3.

Of all (tiaagna) abandonments, (neeka) the best (taagan-u) abandonment is (tiaagna) to give up (kaam-u) lust, (krodh-u) anger and (lobh-u) greed – as also attachment to the world-play and vanity. 3.

ਮਾਗਨਾ ਮਾਗਨੁ ਨੀਕਾ ਹਰਿ ਜਸੁ ਗੁਰ ਤੇ ਮਾਗਨਾ ॥੪॥ ਜਾਗਨਾ ਜਾਗਨੁ ਨੀਕਾ ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਜਾਗਨਾ ॥੫॥

Māgnā māgan nīkā har jas gur ṯe māgnā. ||4||  Jāgnā jāgan nīkā har kīrṯan mėh jāgnā. ||5||

Of all the things to (maagna = beg) ask, (neeka) the sublime (maagan-u) asking is for (jas-u = praise) awareness of virtues of (har-i) God (tey) from (gur) the guru. 4.

Of all (jaagna = keeping awake) all-night prayers, the sublime (jaagan-u) way to remain awake is (jaagna) being alert (mah-i) in (keertan) singing praises/virtues of God – ever being conscious of God. 5.

ਲਾਗਨਾ ਲਾਗਨੁ ਨੀਕਾ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਗਨਾ ॥੬॥ ਇਹ ਬਿਧਿ ਤਿਸਹਿ ਪਰਾਪਤੇ ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗਨਾ ॥੭॥

Lāgnā lāgan nīkā gur cẖarṇī man lāgnā. ||6|| Ih biḏẖ ṯisėh parāpaṯe jā kai masṯak bẖāgnā. ||7||

Of all (laagna) attachments, (neeka) the sublime (lagan-u) attachment is for (man-u) the mind to (laagna = be attached) to follow (charnee = feet) guidance of (gur) the guru.

(Ih = this) the above (bidh-i = methods) practices are (praaptey = obtained) are acquired by one (ja kai) in whose (mastak-i) forehead (bhaagna) good fortune of such practices is written, based on past deeds. 7.

ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਨੀਕਾ ਜੋ ਪ੍ਰਭ ਕੀ ਸਰਨਾਗਨਾ ॥੮॥੧॥੪॥

Kaho Nānak ṯis sabẖ kicẖẖ nīkā jo parabẖ kī sarnāganā. ||8||1||4||

(Sabh-u kichh-u) everything done by (tis-u) that person (jo) who (sarnaagna = comes to sanctuary) places the self in care and obedience (ki) of (prabh) the Almighty is (neeka) sublime, (kahu) says fifth Nanak. 8. 1. 4.

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਆਉ ਜੀ ਤੂ ਆਉ ਹਮਾਰੈ ਹਰਿ ਜਸੁ ਸ੍ਰਵਨ ਸੁਨਾਵਨਾ ॥੧॥ ਰਹਾਉ ॥

Mārū mėhlā 5.  Ā▫o jī ṯū ā▫o hamārai har jas sarvan sunāvanā. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Maaroo. O my (jee) revered guru, please (aau) come to (hamaarai) my place – give me your company – so that my (saravan) ears may (sunaavana = cause to hear) hear (jas-u) praises/virtues of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

ਤੁਧੁ ਆਵਤ ਮੇਰਾ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹਰਿ ਜਸੁ ਤੁਮ ਸੰਗਿ ਗਾਵਨਾ ॥੧॥ ਸੰਤ ਕ੍ਰਿਪਾ ਤੇ ਹਿਰਦੈ ਵਾਸੈ ਦੂਜਾ ਭਾਉ ਮਿਟਾਵਨਾ ॥੨॥

Ŧuḏẖ āvaṯ merā man ṯan hari▫ā har jas ṯum sang gāvnā. ||1||  Sanṯ kirpā ṯe hirḏai vāsai ḏūjā bẖā▫o mitāvanā. ||2||

(Meyra) my (man-u) mind and (tan-u) body withering with presence of vices will (hariaa = become green) be revitalized when I (gaavna) sing (jas-u) praises of (har-i) God (sang-i = with) guided by (tum) you, my guru. 1.

It is (tey) with (kripa = kindness) guidance of the guru that (dooja) other (bhaau = liking) ideas (mittavna) are effaced from, and commands of the Almighty (vaasai) abide (hirdai) in, the mind. 2.

ਭਗਤ ਦਇਆ ਤੇ ਬੁਧਿ ਪਰਗਾਸੈ ਦੁਰਮਤਿ ਦੂਖ ਤਜਾਵਨਾ ॥੩॥ ਦਰਸਨੁ ਭੇਟਤ ਹੋਤ ਪੁਨੀਤਾ ਪੁਨਰਪਿ ਗਰਭਿ ਨ ਪਾਵਨਾ ॥੪॥

Bẖagaṯ ḏa▫i▫ā ṯe buḏẖ pargāsai ḏurmaṯ ḏūkẖ ṯajāvanā. ||3||  Ḏarsan bẖetaṯ hoṯ punīṯā punrap garabẖ na pāvnā. ||4||

(Daiaa = kindness) guidance of (bhagat = devotee) the guru (pargaasai) enlightens (budh-i = intellect) the mind and (dookh = faults) vices caused by (durmat-i) evil counsel (tajaavna) are given up. 3.

One (hot) becomes (puneeta = cleansed) free of vices by (bheyttat) meeting – and being guided by the guru, and is not (paavna) put (garabh-i) in the womb, i.e. is not born, (punrap-i) again. 4.

ਨਉ ਨਿਧਿ ਰਿਧਿ ਸਿਧਿ ਪਾਈ ਜੋ ਤੁਮਰੈ ਮਨਿ ਭਾਵਨਾ ॥੫॥ ਸੰਤ ਬਿਨਾ ਮੈ ਥਾਉ ਨ ਕੋਈ ਅਵਰ ਨ ਸੂਝੈ ਜਾਵਨਾ ॥੬॥

Na▫o niḏẖ riḏẖ siḏẖ pā▫ī jo ṯumrai man bẖāvnā. ||5|| Sanṯ binā mai thā▫o na ko▫ī avar na sūjẖai jāvnā. ||6||

People wish to get (nau nidh-i = nine treasures) all types of wealth/abilities and (ridh-i sidh-i) occult powers, but every capability (paaee) is obtained by one (jo) who – lives by Your Naam and hence – is (bhaavna) pleasing to (tumrai) Your (man-i) mind, o God, i.e. lives by Naam or Divine virtues and commands. 5.

(Mai) I have (na koee = not any) no (thaau = place) source for guidance on this – (binaa) except (sant) the guru; (jaavna) going to anyone (avar) else does not (soojhai = seems) come to my mind. 6.

(Note: According to Indian thought traditionally Nau Nidheeaa(n) or Nine treasures are described as the following:

1. ‘Padam Nidhi’ – Attainment of children, grand children, precious metals, gold, silver, and the like
2. ‘Mahaan Padam’ – One gets, Diamond, Rubies and other precious stones. gems, jewels etc
3. ‘Sankh’ – delicious things to eat
4. ‘Makar’ – training in the use of arms and Rule over others
5. ‘Kachhap’ – clothes, food grains, corn and the like
6. ‘Kund’ – dealings in gold
7. ‘Neel’ – trading in precious stones, gems and jewels
8. ‘Mukand’ – mastery of the fine arts, Music & Poetry
9. ‘Kharab’ or ‘Warch’ – riches of all kinds

Source: Sikhiwiki

ਮੋਹਿ ਨਿਰਗੁਨ ਕਉ ਕੋਇ ਨ ਰਾਖੈ ਸੰਤਾ ਸੰਗਿ ਸਮਾਵਨਾ ॥੭॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਚਲਤੁ ਦਿਖਾਇਆ ਮਨ ਮਧੇ ਹਰਿ ਹਰਿ ਰਾਵਨਾ ॥੮॥੨॥੫॥
Mohi nirgun ka▫o ko▫e na rākẖai sanṯā sang samāvanā. ||7||  Kaho Nānak gur cẖalaṯ ḏikẖā▫i▫ā man maḏẖe har har rāvnā. ||8||2||5||

(Koey na) no one is (raakhai = would keep) ready to accept me for guide; the only way is (samaavna = absorbed) to join (sang-i = company, santaa = saints) holy congregation – where virtues of the Almighty are recounted and learnt to emulate as taught by the guru. 7.

(Gur-i) the guru (dikhaaiaa) has shown this (chalat-u = play) wonderful way – of finding and – (raavna) enjoying company of (har-i har-i) the Almighty (madhey) in (man) the mind itself, says fifth Nana. 8. 2. 5.

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਜੀਵਨਾ ਸਫਲ ਜੀਵਨ ਸੁਨਿ ਹਰਿ ਜਪਿ ਜਪਿ ਸਦ ਜੀਵਨਾ ॥੧॥ ਰਹਾਉ ॥

Mārū mėhlā 5.  Jīvnā safal jīvan sun har jap jap saḏ jīvnā. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Maaroo. (Jeevna) living (saphal) a fruitful (jeevan) life, i.e. to carry out what one is here for by playing the role in life sincerely – is to (sad) ever (sun-i) listen to and (jap-i jap-i) remembering instructions to the soul by (har-i) the Creator. 1.

(Rahaau) pause and reflect on this.

Page 1019

ਪੀਵਨਾ ਜਿਤੁ ਮਨੁ ਆਘਾਵੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਵਨਾ ॥੧॥ ਖਾਵਨਾ ਜਿਤੁ ਭੂਖ ਨ ਲਾਗੈ ਸੰਤੋਖਿ ਸਦਾ ਤ੍ਰਿਪਤੀਵਨਾ ॥੨॥

Pīvnā jiṯ man āgẖāvai nām amriṯ ras pīvnā. ||1|| Kẖāvnā jiṯ bẖūkẖ na lāgai sanṯokẖ saḏā ṯaripṯīvnā. ||2||

A good (peevna) drink is that (jit-u) by which (man-u) the mind (aaghaavai = satiated) is satisfied; and that is (peevna) drinking (amrit) the live-giving (ras-u) elixir of, i.e. being in obedience to, (naam-u) Divine commands. 1.

We should (khaavna) eat that food by (jit-u) which (bhookh) hunger is not (laagai) felt, and one is (sadaa) ever (tripteevna) satiated (santokh-i) in contentment – one should sincerely do one’s duties – and leave the rest to God. 2.

ਪੈਨਣਾ ਰਖੁ ਪਤਿ ਪਰਮੇਸੁਰ ਫਿਰਿ ਨਾਗੇ ਨਹੀ ਥੀਵਨਾ ॥੩॥ ਭੋਗਨਾ ਮਨ ਮਧੇ ਹਰਿ ਰਸੁ ਸੰਤਸੰਗਤਿ ਮਹਿ ਲੀਵਨਾ ॥੪॥

Painṇā rakẖ paṯ parmesur fir nāge nahī thīvnā. ||3|| Bẖognā man maḏẖe har ras sanṯsangaṯ mėh līvnā. ||4||

We wear clothes to protect ourselves and enhance respectability. We should (painanaa) wear such clothes, i.e. our actions should be such, that (parmeysur) the Supreme Master (rakh-u) preserves (pat-i) honour  – by accepting for union with IT and one does not (theevna) become (naagey) naked, i.e. is not separated from the Master (phir-i) again. 3.

Lasting pleasure (bhogna = consuming) comes by drinking (har-i ras-u ) the Divine elixir (madhey) in (man) mind; this translates to (leevna) focusing the mind on Naam, i.e. Divine virtues and commands, (mah-i) in (santsangat-i = company of saints) holy congregation. 4.

ਬਿਨੁ ਤਾਗੇ ਬਿਨੁ ਸੂਈ ਆਨੀ ਮਨੁ ਹਰਿ ਭਗਤੀ ਸੰਗਿ ਸੀਵਨਾ ॥੫॥ ਮਾਤਿਆ ਹਰਿ ਰਸ ਮਹਿ ਰਾਤੇ ਤਿਸੁ ਬਹੁੜਿ ਨ ਕਬਹੂ ਅਉਖੀਵਨਾ ॥੬॥

Bin ṯāge bin sū▫ī ānī man har bẖagṯī sang sīvnā. ||5||  Māṯi▫ā har ras mėh rāṯe ṯis bahuṛ na kabhū a▫ukẖīvanā. ||6||

We can (seevna) stitch (man-u) the mind to God (sang-i) with (bhagtee) devotion/obedience to (har-i) the Almighty (bin-u) without (aanee) bringing/using (taagey) thread and (sooee) needle, i.e. without display of devotion through rituals and superstitions. 5.

Those (maatiaa) intoxicated by (raatey = imbued) love for (mah-i) in (har-i) Divine (ras) elixir/Naam; (tis-u) they are (na kabahoo) never (aukheevnaa = a+kheevna) without intoxication (bahurr-i) again, i.e. they ever remain devoted/obedient to the Almighty. 6.

ਮਿਲਿਓ ਤਿਸੁ ਸਰਬ ਨਿਧਾਨਾ ਪ੍ਰਭਿ ਕ੍ਰਿਪਾਲਿ ਜਿਸੁ ਦੀਵਨਾ ॥੭॥ ਸੁਖੁ ਨਾਨਕ ਸੰਤਨ ਕੀ ਸੇਵਾ ਚਰਣ ਸੰਤ ਧੋਇ ਪੀਵਨਾ ॥੮॥੩॥੬॥

Mili▫o ṯis sarab niḏẖānā parabẖ kirpāl jis ḏīvnā. ||7||  Sukẖ Nānak sanṯan kī sevā cẖaraṇ sanṯ ḏẖo▫e pīvnā. ||8||3||6||

One (jis-u) whom (prabh-i) the Almighty (kripaal-i) is kind to (deevna) give, (tis-u) that person (milio) obtains (sarab) all (nidhaana) treasures – the supreme treasure being awareness of Naam. 7.

(Sukh-u) comfort/peace is obtained by (seyva) service (ki) of (santan) the saints/seekers; we should (dhoey) wash (charan) feet of (sant) the saints and (peevna) drink the wash, i.e. show respect to, and follow the example of, the seekers, says fifth Nanak. 8. 3. 6.

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ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੮ ਅੰਜੁਲੀਆ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 8 anjulī▫ā  Ik▫oaʼnkār saṯgur parsāḏ.

Compositions of the fifth Guru in Raga Maaroo in the form of (anjuleeaa) supplications, (ghar-u 8) to be sung to the eighth beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਜਿਸੁ ਗ੍ਰਿਹਿ ਬਹੁਤੁ ਤਿਸੈ ਗ੍ਰਿਹਿ ਚਿੰਤਾ ॥ ਜਿਸੁ ਗ੍ਰਿਹਿ ਥੋਰੀ ਸੁ ਫਿਰੈ ਭ੍ਰਮੰਤਾ ॥ ਦੁਹੂ ਬਿਵਸਥਾ ਤੇ ਜੋ ਮੁਕਤਾ ਸੋਈ ਸੁਹੇਲਾ ਭਾਲੀਐ ॥੧॥

Jis garihi bahuṯ ṯisai garihi cẖinṯā.  Jis garihi thorī so firai bẖarmanṯā.  Ḏuhū bivasthā ṯe jo mukṯā so▫ī suhelā bẖālī▫ai. ||1||

One (jis-u = whose, grih-i = house) who has (bahut-u) excessive wealth, (tisai) that person has (chinta) anxiety in (grih-i = house) mind, i.e. wants more. One who has (thoree) little wealth (su) that person (phirai = goes about) keeps (bhramantaa = on the move) running around for livelihood.

One who is (mukta) free (tey) from (duhoo) these two (bivastha) states is (suheyla) in comfort/peace; we should (bhaaleeai = search) look for company of (soee) such a person – who has enough and does not crave. 1.

ਗ੍ਰਿਹ ਰਾਜ ਮਹਿ ਨਰਕੁ ਉਦਾਸ ਕਰੋਧਾ ॥ ਬਹੁ ਬਿਧਿ ਬੇਦ ਪਾਠ ਸਭਿ ਸੋਧਾ ॥ ਦੇਹੀ ਮਹਿ ਜੋ ਰਹੈ ਅਲਿਪਤਾ ਤਿਸੁ ਜਨ ਕੀ ਪੂਰਨ ਘਾਲੀਐ ॥੨॥

Garih rāj mėh narak uḏās karoḏẖā.  Baho biḏẖ beḏ pāṯẖ sabẖ soḏẖā.  Ḏehī mėh jo rahai alipaṯā ṯis jan kī pūran gẖālī▫ai. ||2||

If one who lives (mah-i) in (grih) the house, i.e. as householder, or one who has (udaas) withdrawn from family life and has vices like (krodha) wrath – and lust, greed, attachment and vanity – s/he is (narak-u = hell) restless. S/he may (sodha) read (bahu) many (bidh-i) kinds of (sabh-i) all (beyd paatth = reading of the Vedas) scriptures, – but shall be restless without practice of the teachings.

One (jo) who (rahai) remains (alipta) untouched (mah-i) in (deyhee) the body, i.e. remains free of vices in thoughts and action, (ghaaleeai) toil (ki) of (tis-u) that (jan) person is (pooran = accomplished) successful – s/he finds the Almighty. 2.

ਜਾਗਤ ਸੂਤਾ ਭਰਮਿ ਵਿਗੂਤਾ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈਐ ਮੀਤਾ ॥ ਸਾਧਸੰਗਿ ਤੁਟਹਿ ਹਉ ਬੰਧਨ ਏਕੋ ਏਕੁ ਨਿਹਾਲੀਐ ॥੩॥

Jāgaṯ sūṯā bẖaram vigūṯā.  Bin gur mukaṯ na ho▫ī▫ai mīṯā.  Sāḏẖsang ṯutėh ha▫o banḏẖan eko ek nihālī▫ai. ||3||

One may (jaagat) be awake but if s/he is (sootaa = asleep) possessed (bharam-i) by delusion – s/he strays and (vigootaa) is frustrated – achieves nothing. O (meetaa) friends, one does not (hoeeai) become (mukat-i) free of delusion (bin-u) without the guru.

It is (saadh-sang-i = in guru’s company) in company/with guidance of the guru that (bandhan) bondage with (hau/haumai = ego) acting by self-will (tuttah-i) is broken and then we (nihaaleeai) see (eyko eyk-u) only the One Almighty, i.e. act in obedience to the Almighty – and give up rituals and other ideas. 3.

ਕਰਮ ਕਰੈ ਤ ਬੰਧਾ ਨਹ ਕਰੈ ਤ ਨਿੰਦਾ ॥ ਮੋਹ ਮਗਨ ਮਨੁ ਵਿਆਪਿਆ ਚਿੰਦਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਸੁਖੁ ਦੁਖੁ ਸਮ ਜਾਣੈ ਘਟਿ ਘਟਿ ਰਾਮੁ ਹਿਆਲੀਐ ॥੪॥

Karam karai ṯa banḏẖā nah karai ṯa ninḏā.  Moh magan man vi▫āpi▫ā cẖinḏā.  Gur parsāḏ sukẖ ḏukẖ sam jāṇai gẖat gẖat rām hi▫ālī▫ai. ||4||

The state of the world is such that; if someone (karai) does (karam) deeds, i.e. carries out his/her duties as householder, s/he is said (badhaa = bound) to be in bondage to the world, but if s/he (nah karai) does not, (ta) then she (nindaa) is slandered as unproductive. But even one who withdrawn from family life remains mentally (magan) engrossed in (moh) attachment to the world-play and ever (viaapiaa) busy in those (chindaa) thoughts.

One should keep (raam-u) the Almighty (hiaaleeai) in mind, (prasaad-i) with grace/guidance of the guru, and (kar-i jaanai) consider (sukh-u) comfort and (dukh-u) discomfort (sam-i) alike, i.e. be happy with Divine will while doing his/her householder’s duties. 4.

ਸੰਸਾਰੈ ਮਹਿ ਸਹਸਾ ਬਿਆਪੈ ॥ ਅਕਥ ਕਥਾ ਅਗੋਚਰ ਨਹੀ ਜਾਪੈ ॥ ਜਿਸਹਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ਓਹੁ ਬਾਲਕ ਵਾਗੀ ਪਾਲੀਐ ॥੫॥

Sansārai mėh sahsā bi▫āpai.  Akath kathā agocẖar nahī jāpai.  Jisahi bujẖā▫e so▫ī būjẖai oh bālak vāgī pālī▫ai. ||5||

One (mah-i) in, i.e. attached to, (sansaarai) the world is (biaapai) afflicted by (sahsaa) delusion; s/he does not (jaapai) remember and obey the Almighty who is (agochar) not perceived by the senses and whose (kathaa) description (akath) cannot be stated – and one does not get awareness of IT’s virtues by physical search.

One (jisah-i) whom IT (bujhaaey) gives the understanding (soee) that person (boojhai) understands the worth of the Almighty who (paaleeai) nurtures the creatures like (baalak) children, – as parents do. 5.

ਛੋਡਿ ਬਹੈ ਤਉ ਛੂਟੈ ਨਾਹੀ ॥ ਜਉ ਸੰਚੈ ਤਉ ਭਉ ਮਨ ਮਾਹੀ ॥ ਇਸ ਹੀ ਮਹਿ ਜਿਸ ਕੀ ਪਤਿ ਰਾਖੈ ਤਿਸੁ ਸਾਧੂ ਚਉਰੁ ਢਾਲੀਐ ॥੬॥

Cẖẖod bahai ṯa▫o cẖẖūtai nāhī.  Ja▫o sancẖai ṯa▫o bẖa▫o man māhī.  Is hī mėh jis kī paṯ rākẖai ṯis sāḏẖū cẖa▫ur dẖālī▫ai. ||6||

The human being is always in a dilemma. S/he (chhodd-i bahai = sits down doing nothing) tries to give up attachment to the world-play but it does not (chhoottai) go from the mind; (jau) if s/he (sanchai) gathers wealth, – and is attached to it -, (tau) then s/he has (bhau) fear (maahee) in (man) the mind – of retribution for not doing the right thing.

But one (jis ki) whose (pat-i) honour the Almighty (raakhai) preserves while being (mah-i) in (is hi) it, i.e. one who obeys Divine commands as householder, we should (ddhaaleeai) wave (chaur-u) fly-whisk over that (saadhoo) saint – show respect to him/her. 6.

ਜੋ ਸੂਰਾ ਤਿਸ ਹੀ ਹੋਇ ਮਰਣਾ ॥ ਜੋ ਭਾਗੈ ਤਿਸੁ ਜੋਨੀ ਫਿਰਣਾ ॥ ਜੋ ਵਰਤਾਏ ਸੋਈ ਭਲ ਮਾਨੈ ਬੁਝਿ ਹੁਕਮੈ ਦੁਰਮਤਿ ਜਾਲੀਐ ॥੭॥

Jo sūrā ṯis hī ho▫e marṇā.  Jo bẖāgai ṯis jonī firṇā.  Jo varṯā▫e so▫ī bẖal mānai bujẖ hukmai ḏurmaṯ jālī▫ai. ||7||

One (jo) who is (sooraa) a warrior, (tis hi) he (marna) dies (hoey = being) as a warrior – one who does not succumb to vices and obeys Divine commands, dies only once. One (jo) who (bhaagai) runs away, i.e. who does not combat vices, (tis-u) that person (phirna) goes through numerous (jonee) wombs – is put in cycles of births and deaths.

 (Jo) whatever the Almighty (vartaaey) causes to happen the former (maanai) accepts that (bhal) as good; one who (bujh-i) understands (hukmai) Divine commands (jaaleeai = burns) gets rid of (durmat-i) evil thinking and going by it. 7.

ਜਿਤੁ ਜਿਤੁ ਲਾਵਹਿ ਤਿਤੁ ਤਿਤੁ ਲਗਨਾ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਅਪਣੇ ਜਚਨਾ ॥ ਨਾਨਕ ਕੇ ਪੂਰਨ ਸੁਖਦਾਤੇ ਤੂ ਦੇਹਿ ਤ ਨਾਮੁ ਸਮਾਲੀਐ ॥੮॥੧॥੭॥

Jiṯ jiṯ lāvėh ṯiṯ ṯiṯ lagnā.  Kar kar vekẖai apṇe jacẖnā.  Nānak ke pūran sukẖ▫ḏāṯe ṯū ḏėh ṯa nām samālī▫ai. ||8||1||7||

(Jit-u jit-u) in whatever the Almighty (laavah-i) engages the creatures, they (lagnaa) engage in (tit-u tit-u) those; IT (kar-i kar-i) creates the creatures and (veykhai) watches (apney = own) IT’s (jachnaa) creation, i.e. watches implementation of IT’s commands.

O Almighty Master of fifth Nanak, i.e. all creatures, You are (pooran) the all-pervasive (sukhdaatey = giver of peace/comfort) source of comfort; only when (too) You (deyh-i = give) impart awareness, (ta) then we (samaaleeai) keep Your (naam-u) commands in mind – and become acceptable to You. 8. 1. 7.

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਬਿਰਖੈ ਹੇਠਿ ਸਭਿ ਜੰਤ ਇਕਠੇ ॥ ਇਕਿ ਤਤੇ ਇਕਿ ਬੋਲਨਿ ਮਿਠੇ ॥ ਅਸਤੁ ਉਦੋਤੁ ਭਇਆ ਉਠਿ ਚਲੇ ਜਿਉ ਜਿਉ ਅਉਧ ਵਿਹਾਣੀਆ ॥੧॥

Mārū mėhlā 5.  Birkẖai heṯẖ sabẖ janṯ ikṯẖe.  Ik ṯaṯe ik bolan miṯẖe.  Asaṯ uḏoṯ bẖa▫i▫ā uṯẖ cẖale ji▫o ji▫o a▫oḏẖ vihāṇī▫ā. ||1||

Composition of the fifth Guru in Raga Maaroo. (Sabh-i) all (jant) creatures are (ikatthey) together (heytth-i) under the (birkhai) the tree – like the birds come and sit on trees at night and leave on day-break, the creatures live for allotted life-span. (Ik-i = one type) some (bolan) speak (tatey = hot) arrogantly while some are (mitthey = sweet) humble.

When the sun that (ast-u) set for the night (udot-u) rises, the birds (utth-i) rise and (chaley) leave; similarly the creatures depart from the world (jiau jiau) as their (audh) allotted life span (vihaaneeaa = passes) is completed. 1.

ਪਾਪ ਕਰੇਦੜ ਸਰਪਰ ਮੁਠੇ ॥ ਅਜਰਾਈਲਿ ਫੜੇ ਫੜਿ ਕੁਠੇ ॥

Pāp kareḏaṛ sarpar muṯẖe.  Ajrā▫īl faṛe faṛ kuṯẖe.

Those who (kreydarr) commit (paap = sins) transgressions, they have (sarpar) certainly (mutthey = robbed) forgotten commands of the Creator; and (pharrey) are caught (ajraeel-i = by Ajreel, the Mulim version of Jam) by the agent of Divine justice, and so (pharr-i) caught, are (kutthey = butchered) punished by way of denial for union with the Creator, and being sent for rebirth.

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ਦੋਜਕਿ ਪਾਏ ਸਿਰਜਣਹਾਰੈ ਲੇਖਾ ਮੰਗੈ ਬਾਣੀਆ ॥੨॥

Ḏojak pā▫e sirjaṇhārai lekẖā mangai bāṇī▫ā. ||2||

(Baaneeaa) the financier  sends traders to do business and  (mangai) asks for (leykhaa) account on return – God sends the creatures with instructions and demands account of deeds; those who do not obey are (paaey) put (dojak-i = in hell) in cycles of births and deaths (sirjanhaarai) by the Creator. 2.

ਸੰਗਿ ਨ ਕੋਈ ਭਈਆ ਬੇਬਾ ॥ ਮਾਲੁ ਜੋਬਨੁ ਧਨੁ ਛੋਡਿ ਵਞੇਸਾ ॥ ਕਰਣ ਕਰੀਮ ਨ ਜਾਤੋ ਕਰਤਾ ਤਿਲ ਪੀੜੇ ਜਿਉ ਘਾਣੀਆ ॥੩॥

Sang na ko▫ī bẖa▫ī▫ā bebā.  Māl joban ḏẖan cẖẖod vañesā.  Karaṇ karīm na jāṯo karṯā ṯil pīṛe ji▫o gẖāṇī▫ā. ||3||

The soul will not have (na koee) any (bhaeeaa) brother or (beybaa) sister (sang-i) with it in the hereafter; it (vanjneysaa) departs (chhodd-i) leaving behind (maal-u) property, (joban-u) youth – physical strength or beauty – and (dhan) money – for which one forgets the Almighty.

S/he does not (jaato = know) acknowledge (kareem) the gracious (karan) Creator; and suffers (jio) like (til) sesame seeds are ground (ghaaneeaa) in the oil-extracting machine. 3.

ਖੁਸਿ ਖੁਸਿ ਲੈਦਾ ਵਸਤੁ ਪਰਾਈ ॥ ਵੇਖੈ ਸੁਣੇ ਤੇਰੈ ਨਾਲਿ ਖੁਦਾਈ ॥ ਦੁਨੀਆ ਲਬਿ ਪਇਆ ਖਾਤ ਅੰਦਰਿ ਅਗਲੀ ਗਲ ਨ ਜਾਣੀਆ ॥੪॥

Kẖus kẖus laiḏā vasaṯ parā▫ī.  vekẖai suṇe ṯerai nāl kẖuḏā▫ī.  Ḏunī▫ā lab pa▫i▫ā kẖāṯ anḏar aglī gal na jāṇī▫ā. ||4||

O human being, in life you (khus-i khus-i = snatch, laida = take) appropriate (vast-u = thing) what (praaee) belongs to others; but (khdaaee) God who is (naal-i) with (teyrai) you, (veykhai) sees what you do, and (sunai) hears what you say – including your thoughts.

You (paiaa = put) have fallen (andar-i) into (khaat-i) in a pit – of vices – (lab-i) because of greed (duneeaa) in the world and not (jaaneeaa = known) realized (gal = thing) what lies (agli) ahead – in the hereafter. 4.

ਜਮਿ ਜਮਿ ਮਰੈ ਮਰੈ ਫਿਰਿ ਜੰਮੈ ॥ ਬਹੁਤੁ ਸਜਾਇ ਪਇਆ ਦੇਸਿ ਲੰਮੈ ॥ ਜਿਨਿ ਕੀਤਾ ਤਿਸੈ ਨ ਜਾਣੀ ਅੰਧਾ ਤਾ ਦੁਖੁ ਸਹੈ ਪਰਾਣੀਆ ॥੫॥

Jam jam marai marai fir jammai.  Bahuṯ sajā▫e pa▫i▫ā ḏes lammai.  Jin kīṯā ṯisai na jāṇī anḏẖā ṯā ḏukẖ sahai parāṇī▫ā. ||5||

This is what happens to the soul of such a person: S/he (jam-i jam-i) keeps taking births and (marai marai) dying to be (jammai) be born (phir-i) again. S/he suffers (sajaaey) punishment of being (paiaa) put in another (deys-i = country) state – of separation from God and cycles of births and deaths – (lammai) for long, in numerous life forms.

(Praaneeaa) the mortal (andhaa = blind) blinded by attachment to the world-play, does not (jaanai = know) acknowledge the Creator (jin-i) who created him/her and provided everything that s/he is attached to; and (ta) thus (sahai) has to bear (dukh-u) distress of repeated births and deaths. 5.

ਖਾਲਕ ਥਾਵਹੁ ਭੁਲਾ ਮੁਠਾ ॥ ਦੁਨੀਆ ਖੇਲੁ ਬੁਰਾ ਰੁਠ ਤੁਠਾ ॥ ਸਿਦਕੁ ਸਬੂਰੀ ਸੰਤੁ ਨ ਮਿਲਿਓ ਵਤੈ ਆਪਣ ਭਾਣੀਆ ॥੬॥

Kẖālak thāvhu bẖulā muṯẖā.  Ḏunī▫ā kẖel burā ruṯẖ ṯuṯẖā.  Siḏak sabūrī sanṯ na mili▫o vaṯai āpaṇ bẖāṇī▫ā. ||6||

One who strays from the path (thaavhu = place) to, i.e. commands of, the (khaalak) Creator (mutthaa = robbed) falls prey to vices, in (buraa = bad) the tempting (kheyl) play of (duneeaa) the world; s/he is sometimes (rutthaa) unhappy and sometimes (tutthaa) happy, i.e. loses poise.

S/he does not (milio) find (sant-u) the guru who teaches (sidak-u) faith and (sabooree = with patience) obedience to the Almighty, and thus (vatai) goes about acting by (aapan) own (bhaaneeaa) will – falling prey to vices. 6.

ਮਉਲਾ ਖੇਲ ਕਰੇ ਸਭਿ ਆਪੇ ॥ ਇਕਿ ਕਢੇ ਇਕਿ ਲਹਰਿ ਵਿਆਪੇ ॥ ਜਿਉ ਨਚਾਏ ਤਿਉ ਤਿਉ ਨਚਨਿ ਸਿਰਿ ਸਿਰਿ ਕਿਰਤ ਵਿਹਾਣੀਆ ॥ ੭॥

Ma▫ulā kẖel kare sabẖ āpe.  Ik kadẖe ik lahar vi▫āpe.  Ji▫o nacẖā▫e ṯi▫o ṯi▫o nacẖan sir sir kiraṯ vihāṇī▫ā. ||7||

(Maulaa) the Creator (karey = makes) creates (sabh-i) all (kheyl) play in the world; IT (kaddhey) takes out (ik-i = one type) some, while (ik-i) some (viaapey) remain (lahar-i = in waves) in the world-play of vices – and hence in cycles of births and deaths.

(Jio) in whatever (nachaaey = causes to dance) activities the Creator engages, (tio tio) that way they (nachan-i = dance) do things; it is based on (kirat) influence of past deeds/experiences (sir-i sir-i = every head) of everyone and they (vihaaneeaa = pass) act accordingly – this is the Divine law. 7.

ਮਿਹਰ ਕਰੇ ਤਾ ਖਸਮੁ ਧਿਆਈ ॥ ਸੰਤਾ ਸੰਗਤਿ ਨਰਕਿ ਨ ਪਾਈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮ ਦਾਨੁ ਨਾਨਕ ਕਉ ਗੁਣ ਗੀਤਾ ਨਿਤ ਵਖਾਣੀਆ ॥੮॥੨॥੮॥੧੨॥੨੦॥

Mihar kare ṯā kẖasam ḏẖi▫ā▫ī.  Sanṯā sangaṯ narak na pā▫ī.  Amriṯ nām ḏān Nānak ka▫o guṇ gīṯā niṯ vakẖāṇī▫ā. ||8||2||8||12||20||

When the Almighty (mihar karey) is kind, (ta) then one (dhiaaee) pays attention to commands of (khasam) the Master. One finds (sangat-i) company of (santaa) saints/seekers, i.e. joins holy congregation where virtues of the Almighty are recounted and learnt to emulate, – and is not (paaee) put (narak-i = in hell) in cycles of births and deaths.

Please (daan-u = alms) impart awareness of (amrit) the life-giving (naam) Divine virtues and commands and to (nit) ever (vakhaaneeaa = utter) remember and practice them, o Almighty, supplicates fifth Nanak. 8. 2. 8. 12. 20.

Note: Significance of the above numbers is as follows:

8 – Stanzas in the last Shabad.

2 – Shabads under the head Anjuleeaa, which are Asttpadees – each with eight stanzas.

8 – Shabads of M: 5.

12 – Shabads of M: 1 (11) + M: 3 (1).

20 – Total Asttpadees in Raag Maaroo.