SGGS pp 1022-1024, Maaroo M: 1, Solahey 3-4.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਦੂਜੀ ਦੁਰਮਤਿ ਅੰਨੀ ਬੋਲੀ ॥ ਕਾਮ ਕ੍ਰੋਧ ਕੀ ਕਚੀ ਚੋਲੀ ॥ ਘਰਿ ਵਰੁ ਸਹਜੁ ਨ ਜਾਣੈ ਛੋਹਰਿ ਬਿਨੁ ਪਿਰ ਨੀਦ ਨ ਪਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Ḏūjī ḏurmaṯ annī bolī.  Kām kroḏẖ kī kacẖī cẖolī.  Gẖar var sahj na jāṇai cẖẖohar bin pir nīḏ na pā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. The soul-wife who longs for the Almighty-spouse but is at the same time caught in (dooji) other ideas – than obedience to the Master; she is (anni) blind and (boli) deaf – can neither see the Master within/or in nature, nor hear IT’s messages within. S/he wears (kachi) the evil (choli) blouse (ki) of (kaam) lust and (krodh) wrath, i.e. has the vices like lust, wrath – as also greed, attachment to the world-play, and vanity.

(Chhohar-i = young) the immature woman does not have (sahaj-u) steadiness of mind to (jaanai) recognize her (var-u) spouse (ghar-i = in house) within; she does not (paaee) get (need) sleep, i.e. is not a peace (bin-u) without (pir-u) the Almighty-spouse. 1.

 

ਅੰਤਰਿ ਅਗਨਿ ਜਲੈ ਭੜਕਾਰੇ ॥ ਮਨਮੁਖੁ ਤਕੇ ਕੁੰਡਾ ਚਾਰੇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਕਿਉ ਸੁਖੁ ਪਾਈਐ ਸਾਚੇ ਹਾਥਿ ਵਡਾਈ ਹੇ ॥੨॥

Anṯar agan jalai bẖatkāre.  Manmukẖ ṯake kundā cẖāre.   Bin saṯgur seve ki▫o sukẖ pā▫ī▫ai sācẖe hāth vadā▫ī he. ||2||

 

(Agan-i) fire (jalai) burns (bharrkaarai) with rising flames (antar-i) within her, i.e. s/he is very restless for being caught in vices; (manmukh-u) the self-willed woman – does not follow the guru’s directions to look within, but – (takey) looks in (chaarey) all four (kundaa) directions – all over.

We (kiau = how?) cannot (paaeeai) have (sukh-u) peace (bin-u) without (seyvey = serving) obeying (satigur) the true guru; (vaddaaee = greatness) finding peace is (haath-i) in hands of (saachey) the Eternal, i.e. comes by obedience to Divine commands as taught by the guru. 2.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਨਿਵਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥ ਗਿਆਨ ਖੜਗੁ ਲੈ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਨਹਿ ਸਮਾਈ ਹੇ ॥੩॥

Kām kroḏẖ ahaʼnkār nivāre.  Ŧaskar pancẖ sabaḏ sangẖāre.  Gi▫ān kẖaṛag lai man si▫o lūjẖai mansā manėh samā▫ī he. ||3||

 

This is what the soul-woman do: She should (nivaarey) get rid of (kaam-u) lust, (krodh-u) wrath and (ahankaar-u) vanity. She should (sanghaarai) kill (panch) the five (taskar = thieves) vices (sabad-i = with Divine word) by obedience to Divine commands, with the guru’s guidance.

She should (lai) take (kharrag) the dagger of (giaan) awareness of Divine commands to (loojhai) combat (siau) with (man) the mind; and (mansaa) ideas of the mind shall (samaaee = merge) dissolve (manh-i) in the mind itself. 3.

 

ਮਾ ਕੀ ਰਕਤੁ ਪਿਤਾ ਬਿਦੁ ਧਾਰਾ ॥ ਮੂਰਤਿ ਸੂਰਤਿ ਕਰਿ ਆਪਾਰਾ ॥ ਜੋਤਿ ਦਾਤਿ ਜੇਤੀ ਸਭ ਤੇਰੀ ਤੂ ਕਰਤਾ ਸਭ ਠਾਈ ਹੇ ॥੪॥

Mā kī rakaṯ piṯā biḏ ḏẖārā.  Mūraṯ sūraṯ kar āpārā.  Joṯ ḏāṯ jeṯī sabẖ ṯerī ṯū karṯā sabẖ ṯẖā▫ī he. ||4||

 

When (rakat-u = blood) egg of (ma) the mother (dhaara) receives (bid/bind = drop) semen of (pit) the father; You (apaara = infinite) the Creator (kar-i) create (soorat-i) good-looking (moorat-i) form and – as a creature.

(Jot-i = light) life and (daat-i = benediction) wherewithal (jeyti = as much) that we have is (sabh) all (teyri = yours) given by You; and You (karta) the Creator are present at (sabh) all (tthaaee) places. 4.

 

ਤੁਝ ਹੀ ਕੀਆ ਜੰਮਣ ਮਰਣਾ ॥ ਗੁਰ ਤੇ ਸਮਝ ਪੜੀ ਕਿਆ ਡਰਣਾ ॥ ਤੂ ਦਇਆਲੁ ਦਇਆ ਕਰਿ ਦੇਖਹਿ ਦੁਖੁ ਦਰਦੁ ਸਰੀਰਹੁ ਜਾਈ ਹੇ ॥੫॥

Ŧujẖ hī kī▫ā jamaṇ marṇā.  Gur ṯe samajẖ paṛī ki▫ā darṇā.  Ŧū ḏa▫i▫āl ḏa▫i▫ā kar ḏekẖėh ḏukẖ ḏaraḏ sarīrahu jā▫ī he. ||5||

 

(Tujh) You (hi) alone have (keeaa) created the phenomenon of (jamman) birth and (marna) death; when this (samajh) understanding (parri) is obtained (tey) from (gur) the guru, then there is (kiaa = what?) no (ddarna) fearing – because You are just and kind.

When (too) You (daiaal-u) the compassionate Master (deykhai) look at someone (daiaa kar-i) kindly, then (dukh-u) distress and (darad-u) pain of that person (jaaee) go, i.e. one is not put in cycles of births and deaths with Your grace. 5.

ਨਿਜ ਘਰਿ ਬੈਸਿ ਰਹੇ ਭਉ ਖਾਇਆ ॥ ਧਾਵਤ ਰਾਖੇ ਠਾਕਿ ਰਹਾਇਆ ॥ ਕਮਲ ਬਿਗਾਸ ਹਰੇ ਸਰ ਸੁਭਰ ਆਤਮ ਰਾਮੁ ਸਖਾਈ ਹੇ ॥੬॥

Nij gẖar bais rahe bẖa▫o kẖā▫i▫ā.  Ḏẖāvaṯ rākẖe ṯẖāk rahā▫i▫ā.  Kamal bigās hare sar subẖar āṯam rām sakẖā▫ī he. ||6||

 

One who (khaaiaa = eats) lives by (bhau = fear) Divine commands, s/he (rahey) remains (bais-i = sitting) steady in (nij = own) his/her (ghar-i = house) mind; s/he (raakhey) keeps (dhaavat = running) the wandering mind (tthaak-rahaaiaa = restrained) under control. His/her (sar = pool) being (subhar = filled fully) attains awareness of Divine virtues, (kamal = lotus flower) the mind (bigaas) blossoms and finds (raam) the Almighty (aatam) within who is (sakhaaee) is helpful – in attaining peace. 6.

 

ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥ ਕਿਉ ਰਹੀਐ ਚਲਣਾ ਪਰਥਾਏ ॥ ਸਚਾ ਅਮਰੁ ਸਚੇ ਅਮਰਾ ਪੁਰਿ ਸੋ ਸਚੁ ਮਿਲੈ ਵਡਾਈ ਹੇ ॥੭॥

Maraṇ likẖā▫e mandal mėh ā▫e.  Ki▫o rahī▫ai cẖalṇā parthā▫e.  Sacẖā amar sacẖe amrā pur so sacẖ milai vadā▫ī he. ||7||

 

The creatures (aaey) come (mah-i) into (manddal) the world with (maran) death (likhaaey = written) preordained, i.e. inevitable. Everyone has to (chalna = move) depart for (parthaaey = other place) to the hereafter and (kiau = why?) cannot (raheeai) live here forever – we should be conscious of inevitability of death.

(Amar-u) the order of (sachey) the Eternal is (sachaa = true) inviolable; those who obey, obtain (amraa = deathless, pur = town/abode) state of deathless-ness, i.e. do not succumb to vices, and hence are not subject to deaths and births; they obtain (vaddaaee) the glory in that they (milai) find (sach-u) the Eternal i.e. IT accepts them for union. 7.

 

ਆਪਿ ਉਪਾਇਆ ਜਗਤੁ ਸਬਾਇਆ ॥ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨਿ ਧੰਧੈ ਲਾਇਆ ॥

Āp upā▫i▫ā jagaṯ sabā▫i▫ā.  Jin siri▫ā ṯin ḏẖanḏẖai lā▫i▫ā.

 

(Aap-i = self) the Creator (upaaiaa) created (sabaaiaa) the whole (jagat-u) world. One (jin-i) who created the creatures (tin-i) That also (laaiaa) engaged everyone to his/her (dhandhai) task.

 

Page 1023

 

ਸਚੈ ਊਪਰਿ ਅਵਰ ਨ ਦੀਸੈ ਸਾਚੇ ਕੀਮਤਿ ਪਾਈ ਹੇ ॥੮॥

Sacẖai ūpar avar na ḏīsai sācẖe kīmaṯ pā▫ī he. ||8||

 

(Avar na) none other (deesai = is seen) exists (oopar-i) above (sachai) the Eternal; and (saachey) the Eternal (keemat-i = price, paaee = put) assesses performance of the creatures in their allotted tasks. 8.

 

ਐਥੈ ਗੋਇਲੜਾ ਦਿਨ ਚਾਰੇ ॥ ਖੇਲੁ ਤਮਾਸਾ ਧੁੰਧੂਕਾਰੇ ॥ ਬਾਜੀ ਖੇਲਿ ਗਏ ਬਾਜੀਗਰ ਜਿਉ ਨਿਸਿ ਸੁਪਨੈ ਭਖਲਾਈ ਹੇ ॥੯॥

Aithai go▫ilṛā ḏin cẖāre.  Kẖel ṯamāsā ḏẖunḏẖūkāre.  Bājī kẖel ga▫e bājīgar ji▫o nis supnai bẖakẖlā▫ī he. ||9||

 

Stay (aaithai = here) in the world is (chaarey = only four, din = days) for a limited period like people bring cattle to graze to (goilrraa) a pastureland. Or like (kheyl = play) performance in (tamaasaa) a show (dhudhookaarey) in darkness – remaining oblivious of the Creator.

(Bajeegar = players) the actors (kheyl-i) play their (baaji = game) role and (gaey) leave, (jio) like one (bhakhlaaee) speaks (supnai) in dream. 9.

 

ਤਿਨ ਕਉ ਤਖਤਿ ਮਿਲੀ ਵਡਿਆਈ ॥ ਨਿਰਭਉ ਮਨਿ ਵਸਿਆ ਲਿਵ ਲਾਈ ॥ ਖੰਡੀ ਬ੍ਰਹਮੰਡੀ ਪਾਤਾਲੀ ਪੁਰੀਈ ਤ੍ਰਿਭਵਣ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੦॥

Ŧin ka▫o ṯakẖaṯ milī vadi▫ā▫ī.  Nirbẖa▫o man vasi▫ā liv lā▫ī.  Kẖandī barahmandī pāṯālī purī▫ī ṯaribẖavaṇ ṯāṛī lā▫ī he. ||10||

 

(Vaddiaaee) glory by way of (takhat-i = throne) the exalted state of finding the Almighty (mili) is attained (tin kau) by those; in whose (man-i) mind (nirbhau = fearless – answerable to none) the Almighty (vasiaa = dwells) is remembered, and obeyed with (liv = focus) mind (laaee) fixed on IT.

The Almighty is (taarree laaee = in deep contemplation) fully present (khanddi) parts of the universe, (brahmanddi) in the whole universe, (paataali) nether regions and (puraee) habitats in (tribhavan = three regions) the world. 10

 

ਸਾਚੀ ਨਗਰੀ ਤਖਤੁ ਸਚਾਵਾ ॥ ਗੁਰਮੁਖਿ ਸਾਚੁ ਮਿਲੈ ਸੁਖੁ ਪਾਵਾ ॥ ਸਾਚੇ ਸਾਚੈ ਤਖਤਿ ਵਡਾਈ ਹਉਮੈ ਗਣਤ ਗਵਾਈ ਹੇ ॥੧੧॥

Sācẖī nagrī ṯakẖaṯ sacẖāvā.  Gurmukẖ sācẖ milai sukẖ pāvā.  Sācẖe sācẖai ṯakẖaṯ vadā▫ī ha▫umai gaṇaṯ gavā▫ī he. ||11||

 

(Saachi = true) a virtuous (nagri = town) mind is (takhat-u = throne) abode of (sachaava) the Eternal Almighty; one (milai) finds (saach-u) the Eternal (gurmukh-i) with the guru’s guidance and (paava) attains (sukh-u) peace.

(Vaddaaee) the glory (takhat-i) of throne of, i.e. union with, (saachai) the Eternal is obtained by that (saachey) truthful person who (gavaaee) gives up (haumai) ego to (ganat) count what all good s/he has done. 11.

 

ਗਣਤ ਗਣੀਐ ਸਹਸਾ ਜੀਐ ॥ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਦੂਐ ਤੀਐ ॥ ਨਿਰਮਲੁ ਏਕੁ ਨਿਰੰਜਨੁ ਦਾਤਾ ਗੁਰ ਪੂਰੇ ਤੇ ਪਤਿ ਪਾਈ ਹੇ ॥੧੨॥

Gaṇaṯ gaṇī▫ai sahsā jī▫ai.  Ki▫o sukẖ pāvai ḏū▫ai ṯī▫ai.  Nirmal ek niranjan ḏāṯā gur pūre ṯe paṯ pā▫ī he. ||12||

 

(Ganeeai) by counting of (ganat = numbers) one’s make-believe good deeds shows (sahsaa) anxiety (jeeai) of the mind. How can one who (dooai = second) has other ideas of (teeai) the three attributes of ego/material nature, (paavai) experience (sukh-u) peace – one should give up ego and humbly obey the Master.

(Ek-u) the lone (daataa = giver) beneficent Master is (nirmal-u) pristine and (niranjan-u = unstained) not pleased with offerings etc.; (pat-i) the honor of union with IT is (paaee) obtained (tey = from) by following (poorey) the perfect guru. 12.

 

ਜੁਗਿ ਜੁਗਿ ਵਿਰਲੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਸਾਚਾ ਰਵਿ ਰਹਿਆ ਮਨੁ ਰਾਤਾ ॥ ਤਿਸ ਕੀ ਓਟ ਗਹੀ ਸੁਖੁ ਪਾਇਆ ਮਨਿ ਤਨਿ ਮੈਲੁ ਨ ਕਾਈ ਹੇ ॥੧੩॥

Jug jug virlī gurmukẖ jāṯā.  Sācẖā rav rahi▫ā man rāṯā.  Ŧis kī ot gahī sukẖ pā▫i▫ā man ṯan mail na kā▫ī he. ||13||

 

(Jug-i jug-i) in all ages, some (virli) rare person (gurmukh-i) who follows the guru’s guidance (jaata = known) finds the Almighty when his/her (man-u) mind (raata) is imbued with love of (rav-i rahiaa) the all-pervasive (saacha) Eternal Master.

(Sukh-u) comfort/peace (paaiaa) is attained by one who (gahi = holds) submits the self to (ott = protection) care and obedience of (tis = that) the Almighty; s/he has (na kaaee = not any) no (mail-u = dirt) vice in (man-i = in mind) thoughts and (tan-i = in body) actions. 13.

 

ਜੀਭ ਰਸਾਇਣਿ ਸਾਚੈ ਰਾਤੀ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸੰਗੀ ਭਉ ਨ ਭਰਾਤੀ ॥ ਸ੍ਰਵਣ ਸ੍ਰੋਤ ਰਜੇ ਗੁਰਬਾਣੀ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ਹੇ ॥੧੪॥

Jībẖ rasā▫iṇ sācẖai rāṯī.  Har parabẖ sangī bẖa▫o na bẖarāṯī.  Sarvaṇ saroṯ raje gurbāṇī joṯī joṯ milā▫ī he. ||14||

 

When (jeebh) the tongue is (raati) imbued with, i.e. one loves/enjoys, (rasaain-i) the nectar of – praising and emulating virtues of, (saachai) the Eternal; then one experiences (har-i) the Almighty (prabh-u) Master as (sangi) companion, and thus has no (bhraati) doubt about the Master’s help and hence no (bhau) fear.

His/her (sravan) ears are (rajey = satiated) happy (srot) listening to (Gurbani) the guru’s words – to live by commands of the Almighty; his/her (joti = light) soul/consciousness (milaaee) is united/absorbed (jot-i) in the Supreme Spirit. 14.

 

ਰਖਿ ਰਖਿ ਪੈਰ ਧਰੇ ਪਉ ਧਰਣਾ ॥ ਜਤ ਕਤ ਦੇਖਉ ਤੇਰੀ ਸਰਣਾ ॥ ਦੁਖੁ ਸੁਖੁ ਦੇਹਿ ਤੂਹੈ ਮਨਿ ਭਾਵਹਿ ਤੁਝ ਹੀ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੧੫॥

Rakẖ rakẖ pair ḏẖare pa▫o ḏẖarṇā.  Jaṯ kaṯ ḏekẖ▫a▫u ṯerī sarṇā.  Ḏukẖ sukẖ ḏėh ṯūhai man bẖāvėh ṯujẖ hī si▫o baṇ ā▫ī he. ||15||

 

S/he (rakh-i rakh-i) carefully (dharey) puts (pair) feet (pau dharna) on the ground, i.e. is careful that his/her deeds accord with commands of the Master. And (dekhau = looks for) seeks to place the self (saran) in (teyri) Your care/obedience, o Almighty.

I (bhaavah-i) like (toohai) You alone whether You (deyh-i) give (dukh-u) discomfort or (sukh-u) comfort; I (ban-i aaee) get along (sio) with (tujh) You (hi) alone, i.e. I will look to none else. 15.

 

ਅੰਤ ਕਾਲਿ ਕੋ ਬੇਲੀ ਨਾਹੀ ॥ ਗੁਰਮੁਖਿ ਜਾਤਾ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧੬॥੩॥

Anṯ kāl ko belī nāhī.  Gurmukẖ jāṯā ṯuḏẖ sālāhī.  Nānak nām raṯe bairāgī nij gẖar ṯāṛī lā▫ī he. ||16||3||

 

There is (ko naahi = not any) no (beyli = friend) one to help at (ant-i) the end (kaal-i) time – when the soul is confronted with consequences of deeds. One (jaata) learns (gurmukh-i) with the guru’s guidance to (saalaahi) praise and emulate (tudh-u = you) Your virtues – under all circumstances.

Those (bairaagi) who yearn for You are (ratey) imbued with Your (naam-i) virtues and commands and (taaree laaee) focus attention on You (nij = own, ghar-i = in house) my source, says Guru Nanak. 16. 3.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਦਿ ਜੁਗਾਦੀ ਅਪਰ ਅਪਾਰੇ ॥ ਆਦਿ ਨਿਰੰਜਨ ਖਸਮ ਹਮਾਰੇ ॥ ਸਾਚੇ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ਸਾਚੇ ਤਾੜੀ ਲਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Āḏ jugāḏī apar apāre.  Āḏ niranjan kẖasam hamāre.  Sācẖe jog jugaṯ vīcẖārī sācẖe ṯāṛī lā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Apar apaarey) the Infinite who has existed (aad-i) since before the creation and (jugaadi = from beginning of time) through ages; that, (hamaarey) our (khasam) Master is (aad-i) the beginning of existence and (niranjan = unstained) ever pristine.

That (saachey) Eternal (veechaari = considered) planned (jugat-i = method) how to (jog) put creation together and (laaee = focused, taarree = attention) went into contemplation – planning its execution. 1.

 

ਕੇਤੜਿਆ ਜੁਗ ਧੁੰਧੂਕਾਰੈ ॥ ਤਾੜੀ ਲਾਈ ਸਿਰਜਣਹਾਰੈ ॥ ਸਚੁ ਨਾਮੁ ਸਚੀ ਵਡਿਆਈ ਸਾਚੈ ਤਖਤਿ ਵਡਾਈ ਹੇ ॥੨॥

Keṯ▫ṛi▫ā jug ḏẖunḏẖūkārai.  Ŧāṛī lā▫ī sirjaṇhārai.  Sacẖ nām sacẖī vadi▫ā▫ī sācẖai ṯakẖaṯ vadā▫ī he. ||2||

 

(Ketrriaa = so many) numerous (jug) ages passed (ddhundhookaarai) in darkness – when nothing existed; while (sirjanhaarai) the Creator (taarree laaee) contemplated.

Only (sach-u) the Eternal (naam-u) Creator existed with (sachi) eternal (vaddiaaee) glory; that (vaddaaee) glory of (saachai) the eternal (takhat-i) throne, i.e. only One authority existed. 2.

 

Note: This was before creation came into existence. The states of existence are described from here on. The Hindu texts talk of four types of ages – Satyug, Treyta Yug, Duaapar Yug and Kali Yug – as described below. But as may be seen Guru Nanak says time does not change human conduct but human conduct creates the state attributed to each age.

 

ਸਤਜੁਗਿ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਾ ॥ ਸਤਿ ਸਤਿ ਵਰਤੈ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਪਰਖੈ ਸਾਚੈ ਹੁਕਮਿ ਚਲਾਈ ਹੇ ॥੩॥

Saṯjug saṯ sanṯokẖ sarīrā.  Saṯ saṯ varṯai gahir gambẖīrā.  Sacẖā sāhib sacẖ parkẖai sācẖai hukam cẖalā▫ī he. ||3||

 

When (sareera = bodies) everyone lives by (sat-u) truth and (santokh-u = contentment) happily obeys Divine commands, it is (satjug-i) the age of truth.  

Virtues of the Creator who is (gahir) deep in virtues, and (gambheeraa) profound, (vartai) pervade (sat-i) in Satyug and everyone lives (sat-i) by truth – those virtues.

(Saachai) the Eternal (chalaaee) causes the creation to function (hukam-i) by commands, and (sachaa) the Eternal (sahib-u) Master (parkhai) tests for compliance with (sach-u) truth – living by Divine commands. 3.

 

ਸਤ ਸੰਤੋਖੀ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨੇ ਸੋ ਸੂਰਾ ॥ ਸਾਚੀ ਦਰਗਹ ਸਾਚੁ ਨਿਵਾਸਾ ਮਾਨੈ ਹੁਕਮੁ ਰਜਾਈ ਹੇ ॥੪॥

Saṯ sanṯokẖī saṯgur pūrā.  Gur kā sabaḏ mane so sūrā.  Sācẖī ḏargėh sācẖ nivāsā mānai hukam rajā▫ī he. ||4||

 

(Poora) the perfect (satigur-u) true guru is (sat) truthful and (santokhi = content) has overcome desires. One who (maney) obeys (sabad-u = word) instructions of the guru is (sooraa) a warrior – s/he overcomes temptations in the world-play.

S/he (maanai) obeys (hukam-u) Divine commands, is happy with (rajaaee) Divine will and obtains acceptance for (nivaasa) abode in (saach-u) truth, i.e. union with the Almighty, from (saachi = true) Divine (dargah) court. 4.

 

ਸਤਜੁਗਿ ਸਾਚੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਸਚਿ ਵਰਤੈ ਸਾਚਾ ਸੋਈ ॥ ਮਨਿ ਮੁਖਿ ਸਾਚੁ ਭਰਮ ਭਉ ਭੰਜਨੁ ਗੁਰਮੁਖਿ ਸਾਚੁ ਸਖਾਈ ਹੇ ॥੫॥

Saṯjug sācẖ kahai sabẖ ko▫ī.  Sacẖ varṯai sācẖā so▫ī.  Man mukẖ sācẖ bẖaram bẖa▫o bẖanjan gurmukẖ sācẖ sakẖā▫ī he. ||5||

 

When (sabh-u koee) everyone (kahai) speaks (saach-u) the truth then it is (satijug-i) the age of truth. (Soee) only that person is considered (saachaa) truthful who (vartai) conducts the self (sach-i) in truth.

Those (gurmukh-i) who follow the guru’s teachings (man-i = in mind) in thought and (mukh-i = in mouth) speech, it (bhanjan-u) destroys their (bharam) doubt about God’s help and hence and (bhau) fear; (saach-u) the Eternal (sakhaaee) is with them to help. 5.

 

ਤ੍ਰੇਤੈ ਧਰਮ ਕਲਾ ਇਕ ਚੂਕੀ ॥ ਤੀਨਿ ਚਰਣ ਇਕ ਦੁਬਿਧਾ ਸੂਕੀ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਸਾਚੁ ਵਖਾਣੈ ਮਨਮੁਖਿ ਪਚੈ ਅਵਾਈ ਹੇ ॥੬॥

Ŧareṯai ḏẖaram kalā ik cẖūkī.  Ŧīn cẖaraṇ ik ḏubiḏẖā sūkī.  Gurmukẖ hovai so sācẖ vakẖāṇai manmukẖ pacẖai avā▫ī he. ||6||

 

The characteristic of (tretai) the Treta Yug is this: Out of the four (kalaa) powers/legs of (dharam) righteousness, (ik) one (chooki) ends – is lost. Righteousness stands on (teen-i) three (charan) feet and (ik) one (dubidhaa) duality (sooki) gains strength, i.e. belief in power of god/Raama – other than God.

One who (hovai) is (gurmukh-i) a follower of the guru, (su = that) s/he (vakhaanai = talks of) worships (saach-u) the Eternal alone but (mamukh-i) self-willed person who does not follow the guru – is caught in duality and (pachai = burns) suffers (avaaee) for going own way – being directionless. 6.

 

ਮਨਮੁਖਿ ਕਦੇ ਨ ਦਰਗਹ ਸੀਝੈ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਉ ਅੰਤਰੁ ਰੀਝੈ ॥ ਬਾਧੇ ਆਵਹਿ ਬਾਧੇ ਜਾਵਹਿ ਸੋਝੀ ਬੂਝ ਨ ਕਾਈ ਹੇ ॥੭॥

Manmukẖ kaḏe na ḏargėh sījẖai.  Bin sabḏai ki▫o anṯar rījẖai.  Bāḏẖe āvahi bāḏẖe jāvėh sojẖī būjẖ na kā▫ī he. ||7||

 

(Manukh-i) a self-willed person (kadey na) never (seejhai = succeeds) receives acceptance (dargah) in Divine court; s/he (kio = why?) is not (reejhai) satisfied even in own (antar-u = within) mind, (bin-u = without) by not obeying (sabdai) Divine commands as taught by the guru.

Such persons (aavah-i = come) are born (baadhey = bound) under influence of vices and (jaavah-i) depart (baadhey = bound) under that influence; because they have (na kaaee = not any) no (soojh) awareness and (boojh) understanding of Divine commands. 7.

 

ਦਇਆ ਦੁਆਪੁਰਿ ਅਧੀ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਚੀਨੈ ਕੋਈ ॥

Ḏa▫i▫ā ḏu▫āpur aḏẖī ho▫ī.  Gurmukẖ virlā cẖīnai ko▫ī.

 

The characteristic of (duaapar-i) of Duaapar Yug is that (daiaa) compassion (hoee) is (adhi) halved; some (virla) rare (gurmukh-i) guru’s follower (cheenai) understands the right path – has faith only in God and not gods or rituals – please see below.

 

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ਦੁਇ ਪਗ ਧਰਮੁ ਧਰੇ ਧਰਣੀਧਰ ਗੁਰਮੁਖਿ ਸਾਚੁ ਤਿਥਾਈ ਹੇ ॥੮॥

Ḏu▫e pag ḏẖaram ḏẖare ḏẖarṇīḏẖar gurmukẖ sācẖ ṯithā▫ī he. ||8||

 

(Dharam) righteousness (dharnidhar) supporting the earth is now (dharey = keeps) left with (duey) two (pag) feet, but even (tithaaee) there, (gurmukh-i) the guru’s follower sees (saach-u) the Eternal alone present with full potency. 8.

 

ਰਾਜੇ ਧਰਮੁ ਕਰਹਿ ਪਰਥਾਏ ॥ ਆਸਾ ਬੰਧੇ ਦਾਨੁ ਕਰਾਏ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਥਾਕੇ ਕਰਮ ਕਮਾਈ ਹੇ ॥੯॥

Rāje ḏẖaram karahi parthā▫e.  Āsā banḏẖe ḏān karā▫e.  Rām nām bin mukaṯ na ho▫ī thāke karam kamā▫ī he. ||9||

 

(Raajey) the kings (karah-i) perform (dharam) religious rituals (parthaaey) for given purpose. They (karaaey) give (daan) in charity (bandhey = bound) with some (aas) wish, i.e. religious rituals replace selfless pure worship of God.

People (thaakey = get tired) may try hard (kamaaee) performing (karam) rituals, but (mukat-i) emancipation – from vices in life and from rebirth on death – is not (hoee) attained (bin-u) without living by (naam) virtues and commands of (raam) the Almighty. 9.

ਕਰਮ ਧਰਮ ਕਰਿ ਮੁਕਤਿ ਮੰਗਾਹੀ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਸਬਦਿ ਸਲਾਹੀ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦੈ ਮੁਕਤਿ ਨ ਹੋਈ ਪਰਪੰਚੁ ਕਰਿ ਭਰਮਾਈ ਹੇ ॥੧੦॥

Karam ḏẖaram kar mukaṯ mangā▫ī.  Mukaṯ paḏārath sabaḏ salāhī.  Bin gur sabḏai mukaṯ na ho▫ī parpancẖ kar bẖarmā▫ī he. ||10||

 

People (mangaahi = ask) seek (mukat-i) emancipation (kar-i) by performing (dharam) religious (karam) rituals. But (padaarath-u = substance) the gift of (mukat-i) emancipation is attained by (salaahi) praising and obedience of the Almighty (sabad-i = by word) as taught by the guru.

(Mukat-i) emancipation is never (hoee) attained (bin-u) except by following (sabdai = word of) teachings of (gur) the guru; (kar-i = doing) indulging in (parpanch-u) machinations – denies emancipation and – causes one (bharmaaee) to wander – in cycles of births and deaths. 10.

 

ਮਾਇਆ ਮਮਤਾ ਛੋਡੀ ਨ ਜਾਈ ॥ ਸੇ ਛੂਟੇ ਸਚੁ ਕਾਰ ਕਮਾਈ ॥ ਅਹਿਨਿਸਿ ਭਗਤਿ ਰਤੇ ਵੀਚਾਰੀ ਠਾਕੁਰ ਸਿਉ ਬਣਿ ਆਈ ਹੇ ॥੧੧॥

Mā▫i▫ā mamṯā cẖẖodī na jā▫ī.  Se cẖẖūte sacẖ kār kamā▫ī.  Ahinis bẖagaṯ raṯe vīcẖārī ṯẖākur si▫o baṇ ā▫ī he. ||11||

 

(Mamta) attachment to (maaiaa) the world-play – of relatives, wealth, pleasures and so on – (na jaaee) cannot (chhoddi) be given up – is hard to give up; but (sey) those who (kamaaee) carry out (sach-u) true (kaar) tasks, i.e. obey Divine commands, (chhoottey) are freed of this attachment.

(Veechaari = thoughtful) discerning people are (ratey) imbued with (bhagat-i = devotion) love of, and (ban-i aai) = get along (sio) with, (tthaakur) the Master – ever emulate Divine virtues and obey Divine commands. 11.

 

ਇਕਿ ਜਪ ਤਪ ਕਰਿ ਕਰਿ ਤੀਰਥ ਨਾਵਹਿ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹਿ ॥ ਹਠਿ ਨਿਗ੍ਰਹਿ ਅਪਤੀਜੁ ਨ ਭੀਜੈ ਬਿਨੁ ਹਰਿ ਗੁਰ ਕਿਨਿ ਪਤਿ ਪਾਈ ਹੇ ॥੧੨॥

Ik jap ṯap kar kar ṯirath nāvėh.  Ji▫o ṯuḏẖ bẖāvai ṯivai cẖalāvėh.  Haṯẖ nigrahi apṯīj na bẖījai bin har gur kin paṯ pā▫ī he. ||12||

 

(Ik-i = one type) some (kar-i kar-i) keep performing (jap) chanting of Mantras and (tap) austerities; some (naavah-i) bathe at (teerath) pilgrim centers; You (chalaavah-i = drive) cause them to act (tivai) that way (jio) as (tudh-u) You (bhaavai) are pleased, o Almighty, i.e. it is based on their past deeds.

The Almighty is (apteej) is not pleased this way; IT is (na bheejai) not pleased (hatth-i) by determined/obstinate efforts (nigrah-i) to control senses; (kin = who?) no one (paaee) attains (pat-i = honor) emancipation from vices and union with the Creator (bin-u) without obedience to (har-i) the Almighty as taught by (gur) the guru. 12.

ਕਲੀ ਕਾਲ ਮਹਿ ਇਕ ਕਲ ਰਾਖੀ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਕਿਨੈ ਨ ਭਾਖੀ ॥ ਮਨਮੁਖਿ ਕੂੜੁ ਵਰਤੈ ਵਰਤਾਰਾ ਬਿਨੁ ਸਤਿਗੁਰ ਭਰਮੁ ਨ ਜਾਈ ਹੇ ॥੧੩॥

Kalī kāl mėh ik kal rākẖī.  Bin gur pūre kinai na bẖākẖī.  Manmukẖ kūṛ varṯai varṯārā bin saṯgur bẖaram na jā▫ī he. ||13||

 

(Mah-i) in (kaal) the age (kali) of conflict and darkness, only (ik) one (kal) power, i.e. one of the four legs of – one fourth – righteousness (raakhi) is preserved/remains; (kina na) no one (bin-u) except (poorey) the perfect guru (bhaakhi) says this, i.e. only one who follows the guru understands this.

(Vartaara = happening) the state of (manmukh-i = self-willed) one who goes his/her own way, is that s/he (vartai) practices (koorr-u = falsehood) pretense – trying to show s/he practices righteousness; this (bharam-u) delusion (na jaai) does not go (bin-u) without guidance of (satigur) the true guru. 13.

 

ਸਤਿਗੁਰੁ ਵੇਪਰਵਾਹੁ ਸਿਰੰਦਾ ॥ ਨਾ ਜਮ ਕਾਣਿ ਨ ਛੰਦਾ ਬੰਦਾ ॥ ਜੋ ਤਿਸੁ ਸੇਵੇ ਸੋ ਅਬਿਨਾਸੀ ਨਾ ਤਿਸੁ ਕਾਲੁ ਸੰਤਾਈ ਹੇ ॥੧੪॥

Saṯgur veparvāhu siranḏā.  Nā jam kāṇ na cẖẖanḏā banḏā.  Jo ṯis seve so abẖināsī nā ṯis kāl sanṯā▫ī he. ||14||

 

(Satigur-u) the true guru is the embodiment of (siranda) the Creator who is (veyparvaah-u = not bothered – answerable to none) the highest. He is not (kaan-i = dependent) liable to being taken by (jam) the agent of Divine justice nor (chhanda) obligated to any (bandaa) person.

(Jo) one who (seyvey = serves) obeys (tis-u) him, (so) that person (abinaasi = imperishable) does not succumb to vices and (kaal-u) the agent of Divine justice cannot (santaai = torture) punish him/her. 14.

 

ਗੁਰ ਮਹਿ ਆਪੁ ਰਖਿਆ ਕਰਤਾਰੇ ॥ ਗੁਰਮੁਖਿ ਕੋਟਿ ਅਸੰਖ ਉਧਾਰੇ ॥ ਸਰਬ ਜੀਆ ਜਗਜੀਵਨੁ ਦਾਤਾ ਨਿਰਭਉ ਮੈਲੁ ਨ ਕਾਈ ਹੇ ॥੧੫॥

Gur mėh āp rakẖi▫ā karṯāre.  Gurmukẖ kot asaʼnkẖ uḏẖāre.  Sarab jī▫ā jagjīvan ḏāṯā nirbẖa▫o mail na kā▫ī he. ||15||

 

(Kartaarey) the Creator (rakhiaa) keeps (aap-u) the self (mah-i) in (gur) the guru. (Gurmukh-i) guru’s guidance (udhaarey) has been saving (kott-i = crores/ten million) millions, in fact (asnakh) countless people.

The guru (daataa = giver) gives (jagjeevan-u) life to the creatures, i.e. saves from succumbing to vices; is (nirbhau) fearless because there is (na kaai = not any) no (mail-u = dirt) vice in him. 15.

 

ਸਗਲੇ ਜਾਚਹਿ ਗੁਰ ਭੰਡਾਰੀ ॥ ਆਪਿ ਨਿਰੰਜਨੁ ਅਲਖ ਅਪਾਰੀ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਪ੍ਰਭ ਜਾਚੈ ਮੈ ਦੀਜੈ ਸਾਚੁ ਰਜਾਈ ਹੇ ॥੧੬॥ ੪॥

Sagle jācẖėh gur bẖandārī.  Āp niranjan alakẖ apārī.  Nānak sācẖ kahai parabẖ jācẖai mai ḏījai sācẖ rajā▫ī he. ||16||4||

 

(Sagley = all) everyone (jaachai = asks) seeks (gur) the guru, (bhandaari = holder of store) the source of virtues. He is the embodiment of (niranjan-u = un-stained) the pristine (alakh) ineffable and (apaari) Infinite Master (aap-i) IT-self.

Nanak (kahai) remembers (saach-u = truth) Divine virtues and (jaachai) asks (prabh) the Almighty – on behalf of the creatures – to (deejai) give the ability to live by (rajaai) will of (saach-u) the Eternal. 16. 4.