SGGS pp 1024-1026, Maroo M: 1, Solahey 5-6.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਾਚੈ ਮੇਲੇ ਸਬਦਿ ਮਿਲਾਏ ॥ ਜਾ ਤਿਸੁ ਭਾਣਾ ਸਹਜਿ ਸਮਾਏ ॥ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਧਰੀ ਪਰਮੇਸਰਿ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ਹੇ ॥੧॥

Mārū mėhlā 1.  Sācẖai mele sabaḏ milā▫e.  Jā ṯis bẖāṇā sahj samā▫e.  Ŧaribẖavaṇ joṯ ḏẖarī parmesar avar na ḏūjā bẖā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. Those whom (saachai) the Eternal (meyley) unites with IT-self, they are (milaaey) are united (sabad-i = by the word) by obedience to Divine commands. (Ja) when (tis-u = that) the Almighty (bhaana = pleasure) likes their deeds, they are (sahaj-i) naturally (samaaey) absorbed in, i.e. motivated to live by commands of the Almighty.

(Parmeysar-i) the Supreme Master has (dhari = placed, jot-i = light) has IT’s presence in (tribhavan) the three regions – in water, in/on land and in space; there is none (dooja = second) else, o (bhaaee) brethren. 1.

 

ਜਿਸ ਕੇ ਚਾਕਰ ਤਿਸ ਕੀ ਸੇਵਾ ॥ ਸਬਦਿ ਪਤੀਜੈ ਅਲਖ ਅਭੇਵਾ ॥ ਭਗਤਾ ਕਾ ਗੁਣਕਾਰੀ ਕਰਤਾ ਬਖਸਿ ਲਏ ਵਡਿਆਈ ਹੇ ॥੨॥

Jis ke cẖākar ṯis kī sevā.  Sabaḏ paṯījai alakẖ abẖevā.  Bẖagṯā kā guṇkārī karṯā bakẖas la▫e vadi▫ā▫ī he. ||2||

 

People act in (seyva = service) obedience to one (jis key) whose (chaakar) servants they are, i.e. obedience to the Almighty shows faith in IT. (Alakh = without signs) the Ineffable and (abeyva = without known mysteries) unknowable Master (pateejai) is pleased (sabad-i = with word) with obedience to IT’s commands.

(Karta) the Creator (gunkaari) imparts virtues to (bhagta) the devotees; IT (bakhas-i laey) bestows grace on the devotees; that is IT’s (vadiaaee = greatness) virtue. 2.

 

ਦੇਦੇ ਤੋਟਿ ਨ ਆਵੈ ਸਾਚੇ ॥ ਲੈ ਲੈ ਮੁਕਰਿ ਪਉਦੇ ਕਾਚੇ ॥ ਮੂਲੁ ਨ ਬੂਝਹਿ ਸਾਚਿ ਨ ਰੀਝਹਿ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਈ ਹੇ ॥੩॥

Ḏeḏe ṯot na āvai sācẖe.  Lai lai mukar pa▫uḏe kācẖe.  Mūl na būjẖėh sācẖ na rījẖėh ḏūjai bẖaram bẖulā▫ī he. ||3||

 

No (tott-i) shortfall (aavai = comes) ever occurs in the Creator (deydey) giving bounties; (kaachey = raw) greedy people (lai lai) keep taking but (mukar-i = in denial, paudey = act) do not acknowledge – as they are never satisfied.

(Bhulaaee) being misled (bharam-i) in delusion of (doojai) duality they do not (boojhah-i) understand (mool-u = root) their source – the Creator – and are not (reejhah-i) happy (saach-i = with truth) living by Naam, or virtues and commands of the Almighty. 3.

 

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਦਿਨ ਰਾਤੀ ॥ ਸਾਚੇ ਕੀ ਲਿਵ ਗੁਰਮਤਿ ਜਾਤੀ ॥ ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਸੇ ਲੂਟੇ ਗੁਰਮੁਖਿ ਸਾਬਤੁ ਭਾਈ ਹੇ ॥੪॥

Gurmukẖ jāg rahe ḏin rāṯī.  Sācẖe kī liv gurmaṯ jāṯī.  Manmukẖ so▫e rahe se lūte gurmukẖ sābaṯ bẖā▫ī he. ||4||

 

(Gurmukh-i) those who follow the guru (rahey) remain (jaag-i) awake/alert – to temptations in the world-play – (din) day and (raati) night; the way to (liv) focus on commands of (saachey) the Eternal (jaati = known) comes through (gurmat-i) the guru’s counsel.

On the other hand (manumukh = self-willed) those who go their own way (rahey) remain (soey = asleep) inebriated by the temptations; (sey) they are (loottey) robbed of goodness and hence left wanting; but (gurmukh-i) those who follow the guru and obey Divine commands are (saabat-u = whole) accomplished, o (bhaaee) brethren. 4.

 

ਕੂੜੇ ਆਵੈ ਕੂੜੇ ਜਾਵੈ ॥ ਕੂੜੇ ਰਾਤੀ ਕੂੜੁ ਕਮਾਵੈ ॥ ਸਬਦਿ ਮਿਲੇ ਸੇ ਦਰਗਹ ਪੈਧੇ ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਮਾਈ ਹੇ ॥੫॥

Kūṛe āvai kūṛe jāvai.  Kūṛe rāṯī kūṛ kamāvai.  Sabaḏ mile se ḏargėh paiḏẖe gurmukẖ suraṯ samā▫ī he. ||5||

 

A soul (aavai = comes) is born (koorrey = in falsehood) because of not obeying Divine commands and (jaavai = leaves) dies (koorrey = with falsehood) for pretending but not actually obeying Divine commands. Being (raati) imbued (koorrey = with falsehood) with attachment to the transitory world-play, s/he (kamaavai) practices (koorr-u) falsehood – pretentions.

Those who live (sabad-i = by word) by Divine commands, (sey) they (paidhey = wear robe of honour) are honorably accepted (dargah) in Divine court; their (surat-i) consciousness (samaaee) remains absorbed in the Almighty (gurmukh-i) with the guru’s guidance. 5.

 

ਕੂੜਿ ਮੁਠੀ ਠਗੀ ਠਗਵਾੜੀ ॥ ਜਿਉ ਵਾੜੀ ਓਜਾੜਿ ਉਜਾੜੀ ॥ ਨਾਮ ਬਿਨਾ ਕਿਛੁ ਸਾਦਿ ਨ ਲਾਗੈ ਹਰਿ ਬਿਸਰਿਐ ਦੁਖੁ ਪਾਈ ਹੇ ॥੬॥

Kūṛ muṯẖī ṯẖagī ṯẖagvāṛī.  Ji▫o vāṛī ojāṛ ujāṛī.  Nām binā kicẖẖ sāḏ na lāgai har bisri▫ai ḏukẖ pā▫ī he. ||6||

 

Being in (tthagvaarri = in town of cheats) company of those caught in vices, – and not taking the guru’s guidance – s/he is (mutthi) robbed of virtues (koorr-i = by falsehood) because of vices like lust and wrath, (jio) like (vaarri) a garden (ojaarr-i) in wilderness – unprotected area – is (ujaarri) ruined.

But the soul still yearns for the Creator and (laagai) finds (kichh-u na = not any) nothing (saad-i = tasty) likeable (binaa) except practice of (naam) Divine virtues and commands; (bisriai) by forgetting Naam or virtues and commands of (har-i) the Almighty the soul (paaee) suffers (dukh-u) distress – in life and is put in cycles of births and deaths at the end. 6.

 

ਭੋਜਨੁ ਸਾਚੁ ਮਿਲੈ ਆਘਾਈ ॥ ਨਾਮ ਰਤਨੁ ਸਾਚੀ ਵਡਿਆਈ ॥ ਚੀਨੈ ਆਪੁ ਪਛਾਣੈ ਸੋਈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ਹੇ ॥੭॥

Bẖojan sācẖ milai āgẖā▫ī.  Nām raṯan sācẖī vadi▫ā▫ī.  Cẖīnai āp pacẖẖāṇai so▫ī joṯī joṯ milā▫ī he. ||7||

 

When (saach-u = true) the right (bhojan-u) food (milai) is received, then one is (aaghaaee) satiated. Similarly when one discovers (ratan) the jewel of Naam – and lives by it – then one receives (vaddiaaee) glory (saachi = true/real) in Divine court.

Only (soee) that person (pachhaanai) recognizes the Almighty within who (cheenai) understands (aap-u) the self; her (joti) soul (milaaee) merges (jot-i) in the Supreme Spirit. 7.

 

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ਨਾਵਹੁ ਭੁਲੀ ਚੋਟਾ ਖਾਏ ॥ ਬਹੁਤੁ ਸਿਆਣਪ ਭਰਮੁ ਨ ਜਾਏ ॥ ਪਚਿ ਪਚਿ ਮੁਏ ਅਚੇਤ ਨ ਚੇਤਹਿ ਅਜਗਰਿ ਭਾਰਿ ਲਦਾਈ ਹੇ ॥੮॥

Nāvhu bẖulī cẖotā kẖā▫e.  Bahuṯ si▫āṇap bẖaram na jā▫e.  Pacẖ pacẖ mu▫e acẖeṯ na cẖīṯėh ajgar bẖār laḏā▫ī he. ||8||

 

The soul-woman who (bhuli) strays from the path (naavahu) of Naam, (khaaey) receives (chotta = hits) ignominy in Divine court by way of being put in cycles of births and deaths. (Bharam-u) delusion does not (jaaey) leave with (bahut = a lot) any amount of (siaanap) cleverness/perceived wisdom.

Those who are (acheyt) un-mindful/inattentive, they do not keep Naam (cheytah-i) in mind; they (ladaaee) are loaded (bhaar-i) with the weight (ajgar-i = of python) of terrible vices and (muey) die (pach-i pach-i = keep burning) in distress. 8.

 

ਬਿਨੁ ਬਾਦ ਬਿਰੋਧਹਿ ਕੋਈ ਨਾਹੀ ॥ ਮੈ ਦੇਖਾਲਿਹੁ ਤਿਸੁ ਸਾਲਾਹੀ ॥ ਮਨੁ ਤਨੁ ਅਰਪਿ ਮਿਲੈ ਜਗਜੀਵਨੁ ਹਰਿ ਸਿਉ ਬਣਤ ਬਣਾਈ ਹੇ ॥੯॥

Bin bāḏ biroḏẖėh ko▫ī nāhī.  Mai ḏekẖālihu ṯis sālāhī.  Man ṯan arap milai jagjīvan har si▫o baṇaṯ baṇā▫ī he. ||9||

 

There is (koi naahi) none (bin-u) without (baad) conflicts and (birodhai) antagonism; (deykhaalihu) show (mai) me one who is not, and I shall (saalaahi) praise – pay obeisance to – (tis-u = that) him/her.

Only one who (arapa-i) makes offering of (man-u) mind and (tan-u) body, i.e. submits the self to the Almighty in thoughts and deeds – humbly avoids other thoughts -, (milai) finds (jagjeevan-u = life of the world) the Creator; this is what (banaaee = make, banat =connection/acceptability) makes one dear (sio) with (har-i) the Almighty. 9.

 

ਪ੍ਰਭ ਕੀ ਗਤਿ ਮਿਤਿ ਕੋਇ ਨ ਪਾਵੈ ॥ ਜੇ ਕੋ ਵਡਾ ਕਹਾਇ ਵਡਾਈ ਖਾਵੈ ॥ ਸਾਚੇ ਸਾਹਿਬ ਤੋਟਿ ਨ ਦਾਤੀ ਸਗਲੀ ਤਿਨਹਿ ਉਪਾਈ ਹੇ ॥੧੦॥

Parabẖ kī gaṯ miṯ ko▫e na pāvai.  Je ko vadā kahā▫e vadā▫ī kẖāvai.  Sācẖe sāhib ṯot na ḏāṯī saglī ṯinėh upā▫ī he. ||10||

 

(Koey na) no one can (paavai = find) know (gat-i) the state and (mit-i) measure (ki) of (prabh) the Almighty; only one who is as great as the Almighty can know IT; anyone who (kahaaey = wants to be called) claims to be (vadaa) great, that (vaddaaee = greatness) vanity (khaavai = eats) ruins him/her.

We should acknowledge that there is no (tott-i) running out of (daati) benedictions of (saachey) the Eternal (sahib) Master; (tinah-i) that Master alone has (upaaee) created (sagli) all and also provided for them. 10.

 

ਵਡੀ ਵਡਿਆਈ ਵੇਪਰਵਾਹੇ ॥ ਆਪਿ ਉਪਾਏ ਦਾਨੁ ਸਮਾਹੇ ॥ ਆਪਿ ਦਇਆਲੁ ਦੂਰਿ ਨਹੀ ਦਾਤਾ ਮਿਲਿਆ ਸਹਜਿ ਰਜਾਈ ਹੇ ॥੧੧॥

vadī vadi▫ā▫ī veparvāhe.  Āp upā▫e ḏān samāhe.  Āp ḏa▫i▫āl ḏūr nahī ḏāṯā mili▫ā sahj rajā▫ī he. ||11||

 

(Veyparvaahey = without care – answerable to none) the highest Master has (vaddi) great (vaddiaaee) glory. (Aap-i = self) IT (upaaey) creates and (samaahey) reaches (daan-u = alms) the wherewithal to everyone.

(Daiaal-u) the compassionate (daataa = giver) beneficent (aap-i = self) Almighty is not (door-i) far, i.e. is with everyone and (miliaa) is found (rajaaee) at IT’s will by one who lives (sahj-i) naturally – conducts the self by Divine virtues and commands. 11.

 

ਇਕਿ ਸੋਗੀ ਇਕਿ ਰੋਗਿ ਵਿਆਪੇ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪੇ ਆਪੇ ॥ ਭਗਤਿ ਭਾਉ ਗੁਰ ਕੀ ਮਤਿ ਪੂਰੀ ਅਨਹਦਿ ਸਬਦਿ ਲਖਾਈ ਹੇ ॥੧੨॥

Ik sogī ik rog vi▫āpe.  Jo kicẖẖ kare so āpe āpe.  Bẖagaṯ bẖā▫o gur kī maṯ pūrī anhaḏ sabaḏ lakẖā▫ī he. ||12||

 

(Ik-i = one type) some people are (sogi) in sorrow and some (viaapey) afflicted (rog-i) by disease; (jo kichh-u) whatever IT (karey) does is decided (aapey aapey) by IT-self alone – based on deeds of the creatures.

(Poori) the perfect (mat-i) counsel of (gur) the guru causes to live by (bhaau) loving (bhagat-i) devotion; the Almighty (lakhaaee) is seen (sabad-i = through Divine Word, anhad = incessant) through celestial messages within. 12. 

 

ਇਕਿ ਨਾਗੇ ਭੂਖੇ ਭਵਹਿ ਭਵਾਏ ॥ ਇਕਿ ਹਠੁ ਕਰਿ ਮਰਹਿ ਨ ਕੀਮਤਿ ਪਾਏ ॥ ਗਤਿ ਅਵਿਗਤ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਬੂਝੈ ਸਬਦੁ ਕਮਾਈ ਹੇ ॥੧੩॥

Ik nāge bẖūkẖe bẖavėh bẖavā▫e.  Ik haṯẖ kar marėh na kīmaṯ pā▫e.  Gaṯ avigaṯ kī sār na jāṇai būjẖai sabaḏ kamā▫ī he. ||13||

 

In trying to find the Almighty, (ik-i) some people remain (naagey) naked and (bhookhey) hungry; some (bhavah-i) wander, (bhavaaey) being caused to wander by the delusion that God is far somewhere; some (marah-i) die performing austerities (hatth-i kar-i) obstinately, but do not (paaey) obtain awareness of (keemat-i = price) worth of the Almighty.

They do not (jaanai) know (saar = information) what is (gat-i) emancipation or (avgat) lack of emancipation; one who (kamaaee) lives by (sabad-u) Divine commands, (boojhai) understands this. 13.

 

ਇਕਿ ਤੀਰਥਿ ਨਾਵਹਿ ਅੰਨੁ ਨ ਖਾਵਹਿ ॥ ਇਕਿ ਅਗਨਿ ਜਲਾਵਹਿ ਦੇਹ ਖਪਾਵਹਿ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਕਿਤੁ ਬਿਧਿ ਪਾਰਿ ਲੰਘਾਈ ਹੇ ॥੧੪॥

Ik ṯirath nāvėh ann na kẖāvėh.  Ik agan jalāvėh ḏeh kẖapāvėh.  Rām nām bin mukaṯ na ho▫ī kiṯ biḏẖ pār langẖā▫ī he. ||14||

 

(Ik-i) some (naavah-i) bathe (teerath-i) at places of pilgrimage; some do not (khaavah-i) eat (ann-u) grains – filling their tummies with fruits and vegetables found in the jungle. (Ik-i) some (jalaavah-i) light (agan-i) fire – and sit next to it – (khapaavah-i) torturing (deh) the body.

But (mukat-i) emancipation is not (hoee) attained (bin-u) without living by (naam) virtues and commands of (raam) the Almighty; (kit-u = what?) no other (bidh-i = method) method can (langhaaee) take one (paar-i) across the world-ocean – to God and thus not being reborn. 14.

 

ਗੁਰਮਤਿ ਛੋਡਹਿ ਉਝੜਿ ਜਾਈ ॥ ਮਨਮੁਖਿ ਰਾਮੁ ਨ ਜਪੈ ਅਵਾਈ ॥ ਪਚਿ ਪਚਿ ਬੂਡਹਿ ਕੂੜੁ ਕਮਾਵਹਿ ਕੂੜਿ ਕਾਲੁ ਬੈਰਾਈ ਹੇ ॥੧੫॥

Gurmaṯ cẖẖodėh ujẖaṛ jā▫ī.  Manmukẖ rām na japai avā▫ī.  Pacẖ pacẖ būḏẖėh kūṛ kamāvėh kūṛ kāl bairā▫ī he. ||15||

 

One who (chhoddah-i = leaves) does not obey (gurmat-i) the guru’s counsel (jaai) goes (ujharr-i) astray. (Manumaukh-i) self-willed person – who does not follow the guru’s teachings -, does not (japai) remember to live by commands of (raam) the all-pervasive Almighty and (avaai) remains directionless.

Such persons (pach-i pach-i = keep burning) perish in vices and (booddah-i = drown) cannot get across the world-ocean; they (kamaavah-i) practice (koorr-u) falsehood/pretentions not realizing that (kaal-u) the agent of Divine justice is (bairaai) the enemy of (koorr-i = of falsehood) those who practice falsehood. 15.

 

ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ॥ ਬੂਝੈ ਹੁਕਮੁ ਸੋ ਸਾਚਿ ਸਮਾਵੈ ॥ ਨਾਨਕ ਸਾਚੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੬॥੫॥

Hukme āvai hukme jāvai.  Būjẖai hukam so sācẖ samāvai.  Nānak sācẖ milai man bẖāvai gurmukẖ kār kamā▫ī he. ||16||5||

 

A creature (aavai = comes) is born (hukmai) by Divine commands detailing his/her role, and (jaavai) departs at Divine will. One who (boojhai) understand (hukam-u) Divine commands and complies with them, (smaavai) merges (saach-i) in the Eternal.

One (kamaaee) carrying out (kaar-i = task) the role in life (gurmukh-i) with the guru’s guidance, (bhaavai) is liked (man-i) in the mind of, and (milai) meets/unites with, (saach-u) the Eternal, says Guru Nanak. 16. 5.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਆਪੇ ਕਰਤਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਜਿਨਿ ਆਪੇ ਆਪਿ ਉਪਾਇ ਪਛਾਤਾ ॥ ਆਪੇ ਸਤਿਗੁਰੁ ਆਪੇ ਸੇਵਕੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਹੇ ॥੧॥
Mārū mėhlā 1.  Āpe karṯā purakẖ biḏẖāṯā.  Jin āpe āp upā▫e pacẖẖāṯā.  Āpe saṯgur āpe sevak āpe sarisat upā▫ī he. ||1||

 

Composition of the first Guru in Raga Maaroo. The Almighty (aapey) is IT-self (purakh-u) the all-pervasive (karta) Creator who creates (bidhaata = giver of fruits of past deeds) according to past deeds; (jin-i) who (aapey) IT-self (upaaey) created and (aap-i) IT-self (pachhaata) recognizes deeds of the creatures.

IT (upaaee) created (sristt-i) the universe and is (aapey) IT-self (satigur-u) the true guru as well as (seyvak = servant) the follower, i.e. directs actions of, and acts being in, the creatures. 1.

 

ਆਪੇ ਨੇੜੈ ਨਾਹੀ ਦੂਰੇ ॥ ਬੂਝਹਿ ਗੁਰਮੁਖਿ ਸੇ ਜਨ ਪੂਰੇ ॥ ਤਿਨ ਕੀ ਸੰਗਤਿ ਅਹਿਨਿਸਿ ਲਾਹਾ ਗੁਰ ਸੰਗਤਿ ਏਹ ਵਡਾਈ ਹੇ ॥੨॥

Āpe neṛai nāhī ḏūre.  Būjẖėh gurmukẖ se jan pūre.  Ŧin kī sangaṯ ahinis lāhā gur sangaṯ eh vadā▫ī he. ||2||

 

(Aapey = self) the Almighty is (neyrrai) near, (naahi) not (doorey) far – is present in the creation and in every creature. (Gurmukh-i) those who follow the guru (boojhah-i) realize this; (sey = they) such (jan) persons act in obedience to Divine commands and (poorey = perfect) achieve what they came to the world for.

There is (laahaa) benefit in being in (tin ki) their (sangat-i) company (ahnins-i) day and night; (eh) this is (vaddaaee) the virtue/benefit of joining (gur) the guru’s (sangat-i) company – holy congregation where the guru’s teachings are learnt. 2.

 

ਜੁਗਿ ਜੁਗਿ ਸੰਤ ਭਲੇ ਪ੍ਰਭ ਤੇਰੇ ॥ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਰਸਨ ਰਸੇਰੇ ॥ ਉਸਤਤਿ ਕਰਹਿ ਪਰਹਰਿ ਦੁਖੁ ਦਾਲਦੁ ਜਿਨ ਨਾਹੀ ਚਿੰਤ ਪਰਾਈ ਹੇ ॥੩॥

Jug jug sanṯ bẖale parabẖ ṯere.  Har guṇ gāvahi rasan rasere.  Usṯaṯ karahi parhar ḏukẖ ḏālaḏ jin nāhī cẖinṯ parā▫ī he. ||3||

 

(Teyrey) Your (sant) saints are (bhaley = good) virtuous and found (jug-i jug-i) in all ages. They (gaavah-i = sing) praise (gun) virtues of (har-i) the Almighty with (rasan) the tongue and (raseyrey) relish praising and emulating them.

They (karah-i = do, ustat-i = praising) eulogize Your virtues – and live by them – (parhar-i = driving away) obviating (dukh-u) distress and (daalad-u = poverty) suffering; they are those (jin-i) who have (naahi) no (chint) thought of (paraaee) others – have faith in You alone. 3.

 

ਓਇ ਜਾਗਤ ਰਹਹਿ ਨ ਸੂਤੇ ਦੀਸਹਿ ॥ ਸੰਗਤਿ ਕੁਲ ਤਾਰੇ ਸਾਚੁ ਪਰੀਸਹਿ ॥ ਕਲਿਮਲ ਮੈਲੁ ਨਾਹੀ ਤੇ ਨਿਰਮਲ ਓਇ ਰਹਹਿ ਭਗਤਿ ਲਿਵ ਲਾਈ ਹੇ ॥੪॥

O▫e jāgaṯ rahėh na sūṯe ḏīsėh.  Sangaṯ kul ṯāre sācẖ parīsėh.  Kalimal mail nāhī ṯe nirmal o▫e rahėh bẖagaṯ liv lā▫ī he. ||4||

 

(Oey) they (rahah-i) remain (jaagat = awake) alert and are not (deesah-i = seen) found (sootey = asleep) unmindful of vices in the world-play. They (preesah-i/prosah = serve/distribute) motivate people to live by (saach-u = truth) Divine virtues and commands and thus (taarah-i = ferry) take them across their (sangat-i = company) companions and (kul) lineage – those who follow their example.

(Oey) they (rahah-i) remain with (liv) attention (laaee) fixed (bhagat-i) on Your devotion/obedience; they are (nirmal = clean) free of vices having no (mail-u) filth (kalimal = dirt of conflict) of duality – looking to others than You. 4.

 

ਬੂਝਹੁ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਬਾਣੀ ॥ ਏਹੁ ਜੋਬਨੁ ਸਾਸੁ ਹੈ ਦੇਹ ਪੁਰਾਣੀ ॥ ਆਜੁ ਕਾਲਿ ਮਰਿ ਜਾਈਐ ਪ੍ਰਾਣੀ ਹਰਿ ਜਪੁ ਜਪਿ ਰਿਦੈ ਧਿਆਈ ਹੇ ॥੫॥

Būjẖhu har jan saṯgur baṇī.  Ėhu joban sās hai ḏeh purāṇī.  Āj kāl mar jā▫ī▫ai parāṇī har jap jap riḏai ḏẖi▫ā▫ī he. ||5||

 

O (jan= servants) seekers of (har-i) the Almighty, (boojhahu) understand (baani = words) teachings of (satigur) the true guru; (ehu) this (joban-u) youth, (saas-u) breath and (deyh) body (hai) are to (puraani) wither.

(Praani) the creature (mar-i jaaeeai) is to die (aaj-u = today, (kaal-i = tomorrow) sooner or later based on the allotted life-span; (jap-i) recall (jap-u = what is to be remembered) commands of (har-i) the Almighty and (dhiaaee) keep them (ridai) in mind. 5.

 

ਛੋਡਹੁ ਪ੍ਰਾਣੀ ਕੂੜ ਕਬਾੜਾ ॥ ਕੂੜੁ ਮਾਰੇ ਕਾਲੁ ਉਛਾਹਾੜਾ ॥ ਸਾਕਤ ਕੂੜਿ ਪਚਹਿ ਮਨਿ ਹਉਮੈ ਦੁਹੁ ਮਾਰਗਿ ਪਚੈ ਪਚਾਈ ਹੇ ॥੬॥

Cẖẖodahu parāṇī kūṛ kabāṛā.  Kūṛ māre kāl ucẖẖāhāṛā.  Sākaṯ kūṛ pacẖėh man ha▫umai ḏuhu mārag pacẖai pacẖā▫ī he. ||6||

 

O (praani) creature, (chhoddahu) leave (koorr) falsehood/pretention and (kabaarra =garbage) useless things. (Kaal-u) the agent of Divine justice (uchhaahaarra) zealously (maarey) kills one who lives by (koorr-u) falsehood.

(Saakat = worshippers of Shakti) those who forget the Almighty, and have (haumai) ego (man-i) of the mind, (pachah-i = burn) perish (koorr-i) in falsehood; one who walks on (duhu) two (maarag-i) paths, i.e. practices duality, (pachai = burns) perishes and (pachaaee = causes to burn) harms others. 6.

 

Page 1026

 

ਛੋਡਿਹੁ ਨਿੰਦਾ ਤਾਤਿ ਪਰਾਈ ॥ ਪੜਿ ਪੜਿ ਦਝਹਿ ਸਾਤਿ ਨ ਆਈ ॥ ਮਿਲਿ ਸਤਸੰਗਤਿ ਨਾਮੁ ਸਲਾਹਹੁ ਆਤਮ ਰਾਮੁ ਸਖਾਈ ਹੇ ॥੭॥

Cẖẖodihu ninḏā ṯāṯ parā▫ī.  Paṛ paṛ ḏajẖėh sāṯ na ā▫ī.  Mil saṯsangaṯ nām salāhahu āṯam rām sakẖā▫ī he. ||7||

 

(Chhoddihu) give up (nindaa) slander of, and (taat-i) antagonism (praaee) with others; those who (parr-i parr-i = putting) put themselves in this fire (dajhah-i = burnt) are consumed by it, i.e. suffer physically and mentally; (saat-i/saant-i) peace does not (aaee) come to their minds.

(Mil-i) join (satsangat-i) holy congregation and (slaahahu = praise) acknowledge and practice (naam-u) virtues and commands of the Almighty; (raam-u) the Almighty (aatam) within shall (sakhaaee) help you – to protect from such acts. 7.

 

ਛੋਡਹੁ ਕਾਮ ਕ੍ਰੋਧੁ ਬੁਰਿਆਈ ॥ ਹਉਮੈ ਧੰਧੁ ਛੋਡਹੁ ਲੰਪਟਾਈ ॥ ਸਤਿਗੁਰ ਸਰਣਿ ਪਰਹੁ ਤਾ ਉਬਰਹੁ ਇਉ ਤਰੀਐ ਭਵਜਲੁ ਭਾਈ ਹੇ ॥੮॥

Cẖẖodahu kām kroḏẖ buri▫ā▫ī.  Ha▫umai ḏẖanḏẖ cẖẖodahu lamptā▫ī.  Saṯgur saraṇ parahu ṯā ubrahu i▫o ṯarī▫ai bẖavjal bẖā▫ī he. ||8||

 

(Chhoddahu) give up (buriaaee) the evils of (kaam) lust and (krodh-u) anger; (chhoddahu) give up (haumai) ego and (lampttaaee) clinging/being involved in other such (dhandh-u) entanglements.

When you (parahu) place yourself (saran-i = sanctuary) in care and obedience of (satigur) the true guru, (ta) then you would (ubrahu) rise above these; (io) this is how we can (tareeai = swim) get across (bhavjal-u) the world-ocean – to God -, o (bhaaee) brethren. 8.

 

ਆਗੈ ਬਿਮਲ ਨਦੀ ਅਗਨਿ ਬਿਖੁ ਝੇਲਾ ॥ ਤਿਥੈ ਅਵਰੁ ਨ ਕੋਈ ਜੀਉ ਇਕੇਲਾ ॥ ਭੜ ਭੜ ਅਗਨਿ ਸਾਗਰੁ ਦੇ ਲਹਰੀ ਪੜਿ ਦਝਹਿ ਮਨਮੁਖ ਤਾਈ ਹੇ ॥੯॥

Āgai bimal naḏī agan bikẖ jẖelā.  Ŧithai avar na ko▫ī jī▫o ikelā.  Bẖaṛ bẖaṛ agan sāgar ḏe lahrī paṛ ḏajẖėh manmukẖ ṯā▫ī he. ||9||

 

There is (nadi) the river of (bimal = clean) pure/furious (agan-i) fire with (jheyla) flames of (bikh-u) poison, i.e. hell or cycles of births and deaths, (aagai) ahead. (Tithai) there, (jeeo) the soul is (ikeyla) alone and (na koi) none (avar-u) other – who can help.

(Saagar-u) the sea of (agan-i) fire (dey) produces (lahri) waves of (bharr bharr) rising flames; (manmukh-i) self-willed persons who do not obey the Almighty (parr-i) are put (taaee) there to (dajhah-i = burn) suffer – in cycles of births and deaths. 9.

Message: The human beings should be aware that their deeds will be explained to them in the hereafter and awarded consequences accordingly. The above description is of hell for those who do not live in obedience to Divine commands.

 

ਗੁਰ ਪਹਿ ਮੁਕਤਿ ਦਾਨੁ ਦੇ ਭਾਣੈ ॥ ਜਿਨਿ ਪਾਇਆ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਜਿਨ ਪਾਇਆ ਤਿਨ ਪੂਛਹੁ ਭਾਈ ਸੁਖੁ ਸਤਿਗੁਰ ਸੇਵ ਕਮਾਈ ਹੇ ॥੧੦॥

Gur pėh mukaṯ ḏān ḏe bẖāṇai.  Jin pā▫i▫ā so▫ī biḏẖ jāṇai.  Jin pā▫i▫ā ṯin pūcẖẖahu bẖā▫ī sukẖ saṯgur sev kamā▫ī he. ||10||

 

(Mukat-i) freedom from the above is (pah-i) with (gur) the guru, who (dey) gives this (daan-u = alms) guidance (bhaanai) at Divine will – to those who find it with God’s grace. Those (jin-i) who (paaiaa) find the guru, (soee) they (jaanai) know this (bidh-i) method of emancipation.

O (bhaaee) brother, (poochhahu) ask (jin) those who (paaiaa) have found the guru; they will tell you about (sukh-u) the comfort/peace attained by (kamaaee = doing, seyv = service) obeying (satigur) the true guru. 10.

 

ਗੁਰ ਬਿਨੁ ਉਰਝਿ ਮਰਹਿ ਬੇਕਾਰਾ ॥ ਜਮੁ ਸਿਰਿ ਮਾਰੇ ਕਰੇ ਖੁਆਰਾ ॥ ਬਾਧੇ ਮੁਕਤਿ ਨਾਹੀ ਨਰ ਨਿੰਦਕ ਡੂਬਹਿ ਨਿੰਦ ਪਰਾਈ ਹੇ ॥੧੧॥

Gur bin urajẖ marėh bekārā.  Jam sir māre kare kẖu▫ārā.  Bāḏẖe mukaṯ nāhī nar ninḏak dūbėh ninḏ parā▫ī he. ||11||

 

Those (bin-u = without) who do not obey the guru, they live and (marah-i) die (urajh-i/ulajh) entangled in (beykaara) vices. (Jam) the agent of Divine justice (maarey) hits them (sir-i) on the head, i.e. punishes them, (karey = doing, khuaara = humiliation) by not letting them unite with the Almighty and sending for rebirth.

(Nindak) slanderous (nar) persons who (nind = slander, praaee = of others) try to slander those who live by Divine commands, are (baadhey) bound and (naahi) do not get (mukat-i) emancipation; they (ddoobah-i) drown in the world-ocean – remain in cycles of births and deaths. 11.

 

ਬੋਲਹੁ ਸਾਚੁ ਪਛਾਣਹੁ ਅੰਦਰਿ ॥ ਦੂਰਿ ਨਾਹੀ ਦੇਖਹੁ ਕਰਿ ਨੰਦਰਿ ॥ ਬਿਘਨੁ ਨਾਹੀ ਗੁਰਮੁਖਿ ਤਰੁ ਤਾਰੀ ਇਉ ਭਵਜਲੁ ਪਾਰਿ ਲੰਘਾਈ ਹੇ ॥ ੧੨॥

Bolhu sācẖ pacẖẖāṇhu anḏar.  Ḏūr nāhī ḏekẖhu kar nanḏar.  Bigẖan nāhī gurmukẖ ṯar ṯārī i▫o bẖavjal pār langẖā▫ī he. ||12||

 

(Bolhu = speak) praise (saach-u) the Eternal and (pachhaanhu = recognize) find IT (anadar-i) within. (Deykhahu) look within (kar-i = doing/paying, nandar-i = attention) attentively and you will find IT is (naahi) not (door-i) far – is present within.

One who takes (tar-u) the boat of (gurmukh-i) the guru’s teachings faces no (bighan-u) obstacle in (taari) getting across the world-ocean; (io) this is how one (langhaaee) gets (paar-i) across (bhavjal) the world-ocean. 12.

 

ਦੇਹੀ ਅੰਦਰਿ ਨਾਮੁ ਨਿਵਾਸੀ ॥ ਆਪੇ ਕਰਤਾ ਹੈ ਅਬਿਨਾਸੀ ॥ ਨਾ ਜੀਉ ਮਰੈ ਨ ਮਾਰਿਆ ਜਾਈ ਕਰਿ ਦੇਖੈ ਸਬਦਿ ਰਜਾਈ ਹੇ ॥੧੩॥

Ḏehī anḏar nām nivāsī.  Āpe karṯā hai abẖināsī.  Nā jī▫o marai na māri▫ā jā▫ī kar ḏekẖai sabaḏ rajā▫ī he. ||13||

 

(Naam-u) Divine virtues and commands (nivaasi = resident) are present (andar-i) in (deyhi) the body/mind. (Abinaasi) the Imperishable (karta) Creator (aap-i) IT-self – is present in all.

(Jeeo) the soul neither (marai) dies nor (jaai) can it (maariaa) be killed; the Creator (kar-i) creates (rajaaee) at will and (deykhai) watches implementation of IT’s (sabad-i) commands/directions – and the soul faces consequences accordingly. 13.

 

ਓਹੁ ਨਿਰਮਲੁ ਹੈ ਨਾਹੀ ਅੰਧਿਆਰਾ ॥ ਓਹੁ ਆਪੇ ਤਖਤਿ ਬਹੈ ਸਚਿਆਰਾ ॥ ਸਾਕਤ ਕੂੜੇ ਬੰਧਿ ਭਵਾਈਅਹਿ ਮਰਿ ਜਨਮਹਿ ਆਈ ਜਾਈ ਹੇ ॥੧੪॥

Oh nirmal hai nāhī anḏẖi▫ārā.  Oh āpe ṯakẖaṯ bahai sacẖi▫ārā.  Sākaṯ kūṛe banḏẖ bẖavā▫ī▫ah mar janmėh ā▫ī jā▫ī he. ||14||

 

(Ohu) that (nirmal-u) pristine Creator is (naahi) not (andhiaara) blind/ignorant of the creatures’ deeds. (Oh-u = that) IT (aapey) IT-self (bahai) sits (takhat-i) on the throne and (sachiaara = truthful) administers true justice.

(Koorrey = false) pretentious persons (saakat) who defy Divine commands (mar-i = dying) keep succumbing to vices and (janmah-i = born) coming out of them; they (bhavaaeeahh-i) are put in cycles of (aaee = coming) births and (jaaee = going) deaths for being (bandh-i) bound/attached to the world-play. 14.

 

ਗੁਰ ਕੇ ਸੇਵਕ ਸਤਿਗੁਰ ਪਿਆਰੇ ॥ ਓਇ ਬੈਸਹਿ ਤਖਤਿ ਸੁ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਤਤੁ ਲਹਹਿ ਅੰਤਰਗਤਿ ਜਾਣਹਿ ਸਤਸੰਗਤਿ ਸਾਚੁ ਵਡਾਈ ਹੇ ॥੧੫॥

Gur ke sevak saṯgur pi▫āre.  O▫e baisėh ṯakẖaṯ so sabaḏ vīcẖāre.  Ŧaṯ lahėh anṯargaṯ jāṇėh saṯsangaṯ sācẖ vadā▫ī he. ||15||

 

(Seyvak = servants) followers (key) of (gur) the guru are (piaarey) dear to (satigur) the true guru. (Oey) they (veechaarey) contemplate, and live by, (sabad-u) commands of (su = that) of the Almighty and (baisah-i) sit (takhat-i) on the throne – unite with the Master.

They join (satsangat-i) the holy congregation where (vadaaee) virtues of (saach-u) the Eternal are learnt; they (lahah-i = take) understand (tat-u) the reality and (jaanah-i) recognize the Almighty (antargat-i) in their inner-self. 15.

 

ਆਪਿ ਤਰੈ ਜਨੁ ਪਿਤਰਾ ਤਾਰੇ ॥ ਸੰਗਤਿ ਮੁਕਤਿ ਸੁ ਪਾਰਿ ਉਤਾਰੇ ॥ ਨਾਨਕੁ ਤਿਸ ਕਾ ਲਾਲਾ ਗੋਲਾ ਜਿਨਿ ਗੁਰਮੁਖਿ ਹਰਿ ਲਿਵ ਲਾਈ ਹੇ ॥੧੬॥੬॥

Āp ṯarai jan piṯrā ṯāre.  Sangaṯ mukaṯ so pār uṯāre.  Nānak ṯis kā lālā golā jin gurmukẖ har liv lā▫ī he. ||16||6||

 

(Jan-u = servant) a devotee of the Almighty (aap-i) him/her-self (tarai = swims) gets across and (taarey) ferries (pitra) the ancestors – their souls are emancipated. (S-u) those in his/her (sangat-i) company (mukat-i) are emancipated and (utaarey = cause to land, paar-i = on far shore) taken across the world-ocean to God.

Nanak is (laala golaa) a slave (ka) of (tis-u) that person who (gurmukh-i) follows the guru’s guidance and (laaee) fixes (liv) attention – to obeying commands – of (har-i) the Almighty. 16. 6.

 

 

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.

 

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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.