SGGS pp 1028-1031, Maroo M: 1, Sohaley 9-10.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਅਸੁਰ ਸਘਾਰਣ ਰਾਮੁ ਹਮਾਰਾ ॥ ਘਟਿ ਘਟਿ ਰਮਈਆ ਰਾਮੁ ਪਿਆਰਾ ॥ ਨਾਲੇ ਅਲਖੁ ਨ ਲਖੀਐ ਮੂਲੇ ਗੁਰਮੁਖਿ ਲਿਖੁ ਵੀਚਾਰਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Asur sagẖāraṇ rām hamārā.  Gẖat gẖat rama▫ī▫ā rām pi▫ārā.  Nāle alakẖ na lakẖī▫ai mūle gurmukẖ likẖ vīcẖārā he. ||1||

 

Composition of the first Guru in Raga Maaroo. Remembrance and obedience of commands of (hamaaraa) our (raam-u) all-pervasive Master (saghaaran/sanghaaran = killer) drives away (asur = demons) vices. (Piaaraa) the beloved (raam-u) Almighty (ramaeeaa = pervades) is present (ghatt-i ghatt-i) in every mind/body – and guides from within.

IT is (naaley = with) within but (alakh-u = without sign) is not (mooley) at all (lakheeai = seen) recognized; (likh-u) write (gurmukh-i) the guru’s teachings in mind and (veechaara) reflect on them – this is how the Almighty may be experienced within. 1.

 

ਗੁਰਮੁਖਿ ਸਾਧੂ ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਪਾਰਿ ਉਤਾਰੀ ॥

Gurmukẖ sāḏẖū saraṇ ṯumārī.  Kar kirpā parabẖ pār uṯārī.

 

(Gurmukh-i) the guru’s followers and (saadhoo) saints place themselves in (tumaari) Your (saran-i = sanctuary) care and obedience, o Almighty. And (prabh-i) the Almighty (kar-i kirpa) kindly (utaari = land, paar-i = on far shore) ferries them across the world-ocean.

 

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ਅਗਨਿ ਪਾਣੀ ਸਾਗਰੁ ਅਤਿ ਗਹਰਾ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਰਿ ਉਤਾਰਾ ਹੇ ॥੨॥

Agan pāṇī sāgar aṯ gahrā gur saṯgur pār uṯārā he. ||2||

 

(Saagar-u) the ocean of (agan-i) fire has (ati) very (gahra) deep (paani) water, i.e. the world-play abounds in vices which are hard to overcome; (gur-u) the great (satigur-u) true guru (utaara = lands, paar-i = on far shore) guides to overcome the vices in life. 2.

 

ਮਨਮੁਖ ਅੰਧੁਲੇ ਸੋਝੀ ਨਾਹੀ ॥ ਆਵਹਿ ਜਾਹਿ ਮਰਹਿ ਮਰਿ ਜਾਹੀ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਲੇਖੁ ਨ ਮਿਟਈ ਜਮ ਦਰਿ ਅੰਧੁ ਖੁਆਰਾ ਹੇ ॥੩॥

Manmukẖ anḏẖule sojẖī nāhī.  Āvahi jāhi marėh mar jāhī.  Pūrab likẖi▫ā lekẖ na mit▫ī jam ḏar anḏẖ kẖu▫ārā he. ||3||

 

(Manmukh = self-willed) those who do not follow the guru (andhuley = blind) remain ignorant and do not have (sojhi) awareness of how to overcome vices. They (marah-i = die) succumb to vices and (mar-i jaahi) die in that state; they (aavah-i) come and (jaahi) go, i.e. remain in cycles of births and deaths.

(Leykh-u = writing) account (likhiaa) written (poorab-i) in the past, i.e. influence of past transgressions on the soul/mind, is not (mittaee) erased – one repeats them and (andh-u) the blind/ignorant person (khuaara) is humiliated (dar-i ) in the court of (jam) Divine justice, i.e. rejected for union with the Creator. 3.

 

ਇਕਿ ਆਵਹਿ ਜਾਵਹਿ ਘਰਿ ਵਾਸੁ ਨ ਪਾਵਹਿ ॥ ਕਿਰਤ ਕੇ ਬਾਧੇ ਪਾਪ ਕਮਾਵਹਿ ॥ ਅੰਧੁਲੇ ਸੋਝੀ ਬੂਝ ਨ ਕਾਈ ਲੋਭੁ ਬੁਰਾ ਅਹੰਕਾਰਾ ਹੇ ॥੪॥

Ik āvahi jāvėh gẖar vās na pāvahi.  Kiraṯ ke bāḏẖe pāp kamāvėh.  Anḏẖule sojẖī būjẖ na kā▫ī lobẖ burā ahaʼnkārā he. ||4||

 

(Ik-i = one type) some souls do not (paavah-i) get to (vaas-i) stay (ghar-i) in the house, i.e. are not accepted for union with the Almighty and (aavah-i = come, jaavah-i = go) keep taking births and dying. They are those who, (baadhey) bound (key) by (kirat) influence of past transgressions, (kamaavah-i) commit (paap) transgressions again and again.

This is because (andhuley = blind) blinded by attachments to the world-play, such people have (na kaai = not any) no (sojhi) awareness or (boojh) understanding; (lobh-u = greed) attachment to temptations and (ahankaara) vanity – not to seek guidance is – (buraa = bad) harmful. 4.

 

ਪਿਰ ਬਿਨੁ ਕਿਆ ਤਿਸੁ ਧਨ ਸੀਗਾਰਾ ॥ ਪਰ ਪਿਰ ਰਾਤੀ ਖਸਮੁ ਵਿਸਾਰਾ ॥ ਜਿਉ ਬੇਸੁਆ ਪੂਤ ਬਾਪੁ ਕੋ ਕਹੀਐ ਤਿਉ ਫੋਕਟ ਕਾਰ ਵਿਕਾਰਾ ਹੇ ॥੫॥

Pir bin ki▫ā ṯis ḏẖan sīgārā.  Par pir rāṯī kẖasam visārā.  Ji▫o besu▫ā pūṯ bāp ko kahī▫ai ṯi▫o fokat kār vikārā he. ||5||

 

(Kiaa) what use is (seegaara) adornment of (tis-u) that (dhan) woman (bin-u) without (pir) the husband, who (visaara) forgets her (khasam-u) husband and (raati) gets involved with (pir) the husband of (par) another woman.

Like we (kaheeai) can call (ko = who?) no one as (baap-u) father of (poot) the son of (beysuaa) a sex worker, (tio) similar is the case of a person who forgets the One Almighty and indulges in (phokatt) useless (kaar) actions of – looking to others, and committing (vikaara) vices; s/he has no one Master. 5.

 

ਪ੍ਰੇਤ ਪਿੰਜਰ ਮਹਿ ਦੂਖ ਘਨੇਰੇ ॥ ਨਰਕਿ ਪਚਹਿ ਅਗਿਆਨ ਅੰਧੇਰੇ ॥ ਧਰਮ ਰਾਇ ਕੀ ਬਾਕੀ ਲੀਜੈ ਜਿਨਿ ਹਰਿ ਕਾ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥

Pareṯ pinjar mėh ḏūkẖ gẖanere.  Narak pacẖėh agi▫ān anḏẖere.  Ḏẖaram rā▫e kī bākī lījai jin har kā nām visārā he. ||6||

 

There are (ghaneyrey) plenty of (dookh) faults (mah) in (pinjar) skeletons of (preyt) wandering spirits, i.e. those who do not fix attention on commands of the One Almighty keep committing transgressions. They remain (agiaan = unaware, andheyrey = in darkness) ignorant of Naam and (pachah-i = burn) suffer (narak-i) in hell – cycles of births and deaths.

(Jin) those who (visaara) forget (naam-u) commands (ka) of (har-i) the Almighty – they fall short of what they were expected to do and (baaki) the debt worked out by (dharam raaey) the judge in Divine court (leejai = taken) is recovered – by way of being sent for rebirth to pay back. 6.

 

ਸੂਰਜੁ ਤਪੈ ਅਗਨਿ ਬਿਖੁ ਝਾਲਾ ॥ ਅਪਤੁ ਪਸੂ ਮਨਮੁਖੁ ਬੇਤਾਲਾ ॥ ਆਸਾ ਮਨਸਾ ਕੂੜੁ ਕਮਾਵਹਿ ਰੋਗੁ ਬੁਰਾ ਬੁਰਿਆਰਾ ਹੇ ॥੭॥

Sūraj ṯapai agan bikẖ jẖālā.  Apaṯ pasū manmukẖ beṯālā.  Āsā mansā kūṛ kamāvėh rog burā buri▫ārā he. ||7||

 

The mind is restless as if (sooraj-u) the sun (tapai) scorches and (jhaala) flames of (agan-i) fire of (bikh-u) vices rise; (manmukh-u = self-willed) one who does not obey the Almighty is (apat-u = without master) without protection of the Almighty, (beytaalaa = out of step with music) directionless like (pasoo) an animal – and keeps being reborn.

S/he (kamaavah-i) commits (koorr-u = falsehoods) transgressions for (aasa) expectations and (mansaa) wishes in mind; this is (buraa = bad) a terrible (rog) malady – leading to rebirth. 7.

 

ਮਸਤਕਿ ਭਾਰੁ ਕਲਰ ਸਿਰਿ ਭਾਰਾ ॥ ਕਿਉ ਕਰਿ ਭਵਜਲੁ ਲੰਘਸਿ ਪਾਰਾ ॥ ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਆਦਿ ਜੁਗਾਦੀ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਹੇ ॥੮॥

Masṯak bẖār kalar sir bẖārā.  Ki▫o kar bẖavjal langẖas pārā.  Saṯgur bohith āḏ jugāḏī rām nām nisṯārā he. ||8||

 

(Kio kar-i) how can one carrying (bhaara) a heavy (bhaar-u) load of (kalar = potassium nitrate which makes soil unproductive) vices, (langhas-i) get across (bhavjal-u) the world-ocean – to God?

S/he needs to find (satigur-u) the true guru who has acted as (bohith-u) the ship (aad-i) from time immemorial (jugaadi) through the ages (nistaara) ferrying across the world-ocean by teaching to live (naam-i) by commands of (raam) the all-pervasive Almighty. 8.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਜਗਿ ਹੇਤੁ ਪਿਆਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਪਸਰਿਆ ਪਾਸਾਰਾ ॥ ਜਮ ਕੇ ਫਾਹੇ ਸਤਿਗੁਰਿ ਤੋੜੇ ਗੁਰਮੁਖਿ ਤਤੁ ਬੀਚਾਰਾ ਹੇ ॥੯॥

Puṯar kalṯar jag heṯ pi▫ārā.  Mā▫i▫ā moh pasri▫ā pāsārā.  Jam ke fāhe saṯgur ṯoṛe gurmukẖ ṯaṯ bīcẖārā he. ||9||

 

(Putr = son) children and (kalatr) spouse are (heyt) attached and have (piaara) love (jag-i) for the creature/person; it is (pasriaa) the influence (paasaara = expanse) phenomenon of (mohu) attachment in (maaiaa) the world-play – which make one subject to being targeted by Divine justice.

(Satigur-i) the true guru (torrey) breaks (phaahey) the noose of (jam) Divine justice, i.e. helps overcome vices in the world-play; (gurmukh-i) one who follows the guru (beechaara) reflects on (tat-u) the essence – Naam or Divine virtues and commands. 9.

 

ਕੂੜਿ ਮੁਠੀ ਚਾਲੈ ਬਹੁ ਰਾਹੀ ॥ ਮਨਮੁਖੁ ਦਾਝੈ ਪੜਿ ਪੜਿ ਭਾਹੀ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਗੁਰੂ ਵਡ ਦਾਣਾ ਨਾਮੁ ਜਪਹੁ ਸੁਖ ਸਾਰਾ ਹੇ ॥੧੦॥

Kūṛ muṯẖī cẖālai baho rāhī.  Manmukẖ ḏājẖai paṛ paṛ bẖāhī.  Amriṯ nām gurū vad ḏāṇā nām japahu sukẖ sārā he. ||10||

 

(Mutthi = cheated) enticed (koorr-i = by falsehood) by transitory benefits, the soul-wife (chaalai) goes (bahu) many (raahi) ways; this (manmukh-u) self-willed person forgets Naam, (parr-i parr-i) keeps falling in (bhaahi) the fire of vices and (daajhai = burns) ruins him/her-self.

The guru is (vadd) the great (daanaa = giver) source of (amrit) the life giving awareness of Naam; follow him and (japahu) remember and practice it; this brings (saaraa) sublime (sukh) comfort/peace – with freedom from vices. 10.

 

ਸਤਿਗੁਰੁ ਤੁਠਾ ਸਚੁ ਦ੍ਰਿੜਾਏ ॥ ਸਭਿ ਦੁਖ ਮੇਟੇ ਮਾਰਗਿ ਪਾਏ ॥ ਕੰਡਾ ਪਾਇ ਨ ਗਡਈ ਮੂਲੇ ਜਿਸੁ ਸਤਿਗੁਰੁ ਰਾਖਣਹਾਰਾ ਹੇ ॥੧੧॥

Saṯgur ṯuṯẖā sacẖ driṛ▫ā▫e.  Sabẖ ḏukẖ mete mārag pā▫e.  Kandā pā▫e na gad▫ī mūle jis saṯgur rākẖaṇhārā he. ||11||

 

When (satigur-u) the true guru is (tutthaa) pleased – to guide, he (drirraaey) creates firm commitment to (sach-u = truth) living by Naam. This (paaey) puts one (maarag-i) on path to the Almighty which (meyttey) removes (sabh-i) all (dukh) distress – caused by vices.

One (jis-u) whom (satiguru-u) the true guru (raakhanhaara) protects/guides, (kanddaa) the thorn of ego does not (mooley) at all (paaey) enter the mind and (gaaddey) prick – and one does not commit transgressions. 11.

 

ਖੇਹੂ ਖੇਹ ਰਲੈ ਤਨੁ ਛੀਜੈ ॥ ਮਨਮੁਖੁ ਪਾਥਰੁ ਸੈਲੁ ਨ ਭੀਜੈ ॥ ਕਰਣ ਪਲਾਵ ਕਰੇ ਬਹੁਤੇਰੇ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰਾ ਹੇ ॥੧੨॥

Kẖehū kẖeh ralai ṯan cẖẖījai.  Manmukẖ pāthar sail na bẖījai.  Karaṇ palāv kare bahuṯere narak surag avṯārā he. ||12||

 

When (tan-u) the body (chheejai) dies, the body which is composed, among others, of (kheyh) dust (ralai) mixes (kheyhoo) with dust; (manmukh-u) a self-willed person is like (paathar-u) a stone and (sail-u) rock which does not (bheejai = get wet) have water seeping in, i.e. such a person is not receptive to the guru’s teachings.

S/he (karey) makes (bauteyrey) plenty of (karan palaav) entreaties for comfort but keeps being (avtaaraa = descending) born sometimes (narak-i = in hell) suffering and sometimes (surag-i = in heaven) having comfortable life. 12.

 

ਮਾਇਆ ਬਿਖੁ ਭੁਇਅੰਗਮ ਨਾਲੇ ॥ ਇਨਿ ਦੁਬਿਧਾ ਘਰ ਬਹੁਤੇ ਗਾਲੇ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਪ੍ਰੀਤਿ ਨ ਉਪਜੈ ਭਗਤਿ ਰਤੇ ਪਤੀਆਰਾ ਹੇ ॥੧੩॥

Mā▫i▫ā bikẖ bẖu▫i▫angam nāle.  In ḏubiḏẖā gẖar bahuṯe gāle.  Saṯgur bājẖahu parīṯ na upjai bẖagaṯ raṯe paṯī▫ārā he. ||13||

 

(Bhuiangam = serpent – metaphor for) temptations (maaiaa) in the world-play are ever (naaley) with the human beings and lead to commit (bikh-u) vices; (in) this (dubidhaa) duality – of attachment to other things than God has (gaaley) destroyed (bahutey) numerous (ghar = homes) persons.

(Preet-i) love for the Almighty does not (upjai) develop (baajhahu) without guidance of (satigur) the true guru; one who follows the guru is (ratey) imbued (bhagat-i = with devotion) with obedience to Naam and is (patiaara = satisfied) happy. 13.

 

ਸਾਕਤ ਮਾਇਆ ਕਉ ਬਹੁ ਧਾਵਹਿ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਕਹਾ ਸੁਖੁ ਪਾਵਹਿ ॥ ਤ੍ਰਿਹੁ ਗੁਣ ਅੰਤਰਿ ਖਪਹਿ ਖਪਾਵਹਿ ਨਾਹੀ ਪਾਰਿ ਉਤਾਰਾ ਹੇ ॥੧੪॥

Sākaṯ mā▫i▫ā ka▫o baho ḏẖāvėh.  Nām visār kahā sukẖ pāvahi.  Ŧarihu guṇ anṯar kẖapėh kẖapāvėh nāhī pār uṯārā he. ||14||

 

(Saakat = worshipper of Shakti) a materialist (dhavah-i) runs (kau = to) after (maaiaa) money; s/he (visaar-i = forgets) ignores Naam and thus (kahaa = how?) cannot (paavah-i) get (sukh-u) peace.

S/he acts by (trih-u) the three (gun) attributes of ego – namely Tamas, Rajas and Sattva, (khapah-i) is miserable and (khapaavah-i) makes others miserable; s/he does not (utaara = land, paar-i = on far shore) get across the world-ocean – to God. 14.

 

ਕੂਕਰ ਸੂਕਰ ਕਹੀਅਹਿ ਕੂੜਿਆਰਾ ॥ ਭਉਕਿ ਮਰਹਿ ਭਉ ਭਉ ਭਉ ਹਾਰਾ ॥ ਮਨਿ ਤਨਿ ਝੂਠੇ ਕੂੜੁ ਕਮਾਵਹਿ ਦੁਰਮਤਿ ਦਰਗਹ ਹਾਰਾ ਹੇ ॥੧੫॥

Kūkar sūkar kahī▫ahi kūṛi▫ārā.  Bẖa▫uk marėh bẖa▫o bẖa▫o bẖa▫o hārā.  Man ṯan jẖūṯẖe kūṛ kamāvėh ḏurmaṯ ḏargėh hārā he. ||15||

 

(Koorriaara = false ones) those who do not obey Naam are (kaheeay = called) likened to (kookar) dogs and (sookar) swine, i.e. their actions are unbecoming; they (bhauk-i) keep barking, (marah-i) die (haara) losing the game of (bhau/bhav = world) human birth and (bhau bhau) wander being born in numerous life forms.

They are (jhootthey = false) vicious (man-i = in mind) in thoughts and (tan-i = body) actions; they (kamaavah-i) act by (durmat-i) evil sense and (haara) lose (dargah) in Divine court – are rejected for union with the Almighty. 15.

 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਮਨੂਆ ਟੇਕੈ ॥ ਰਾਮ ਨਾਮੁ ਦੇ ਸਰਣਿ ਪਰੇਕੈ ॥ ਹਰਿ ਧਨੁ ਨਾਮੁ ਅਮੋਲਕੁ ਦੇਵੈ ਹਰਿ ਜਸੁ ਦਰਗਹ ਪਿਆਰਾ ਹੇ ॥੧੬॥
Saṯgur milai ṯa manū▫ā tekai.  Rām nām ḏe saraṇ parekai.  Har ḏẖan nām amolak ḏevai har jas ḏargėh pi▫ārā he. ||16||

 

If (satiguur-u) the true guru is found, (ta) then he (tteykai) steadies (manooaa) the mind; he (dey = gives) imparts awareness of Naam and one (pareykai) places the self (saran-i = in sanctuary) care and obedience of the Almighty.

The guru (deyvai = gives) imparts (amolak) the priceless (dhan-u = wealth) virtue of awareness of Naam, by which (jas-u) praises and emulates virtues of (har-i) the Almighty; such a person is (piaara = loved) approved in (dargah) Divine court – for union with the Almighty. 16.

 

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ਰਾਮ ਨਾਮੁ ਸਾਧੂ ਸਰਣਾਈ ॥ ਸਤਿਗੁਰ ਬਚਨੀ ਗਤਿ ਮਿਤਿ ਪਾਈ ॥ ਨਾਨਕ ਹਰਿ ਜਪਿ ਹਰਿ ਮਨ ਮੇਰੇ ਹਰਿ ਮੇਲੇ ਮੇਲਣਹਾਰਾ ਹੇ ॥੧੭॥੩॥੯॥

Rām nām sāḏẖū sarṇā▫ī.  Saṯgur bacẖnī gaṯ miṯ pā▫ī.  Nānak har jap har man mere har mele melaṇhārā he. ||17||3||9||

 

Naam of (raam) the all-pervasive Almighty is practiced (sarnaai = in sanctuary) with guidance of (saadhoo) the guru. Awareness of (gat-i) state and (mit-i) measure/virtues of the Almighty (paai) is obtained (bachni) through word/teachings of (satigur) the true guru.

O (meyrey) my (man) mind, it is (jap-i) by remembrance and practice Naam of (har-i) the Almighty that (har-i) the Almighty (meylanhaara = uniter) graciously (meyley) unites with IT-self, says Guru Nanak. 17. 3. 9.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਘਰਿ ਰਹੁ ਰੇ ਮਨ ਮੁਗਧ ਇਆਨੇ ॥ ਰਾਮੁ ਜਪਹੁ ਅੰਤਰਗਤਿ ਧਿਆਨੇ ॥ ਲਾਲਚ ਛੋਡਿ ਰਚਹੁ ਅਪਰੰਪਰਿ ਇਉ ਪਾਵਹੁ ਮੁਕਤਿ ਦੁਆਰਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Gẖar rahu re man mugaḏẖ i▫āne.  Rām japahu anṯargaṯ ḏẖi▫āne.  Lālacẖ cẖẖod racẖahu aprampar i▫o pāvhu mukaṯ ḏu▫ārā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Rey) o (mugadh) silly and (iaaney) uninformed (man = mind) human being, (rahu) stay steady (ghar-i = in house) in mind; (japahu) remember and obey (raam-u) the all-pervasive Almighty with (dhiaaney) focus (antar-i) within – Naam is within you.

(Chhodd-i) forsake (laalach = greed) attachments and (rachahu = get used to) live by commands of (aparamr-i) of the Infinite; (io) this is how you will (paavahu) get to (duaara) the gate of (mukat-i) emancipation, i.e. give up vices and be acceptable to God. 1.

 

ਜਿਸੁ ਬਿਸਰਿਐ ਜਮੁ ਜੋਹਣਿ ਲਾਗੈ ॥ ਸਭਿ ਸੁਖ ਜਾਹਿ ਦੁਖਾ ਫੁਨਿ ਆਗੈ ॥ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਜੀਅੜੇ ਏਹੁ ਪਰਮ ਤਤੁ ਵੀਚਾਰਾ ਹੇ ॥੨॥

Jis bisri▫ai jam johaṇ lāgai.  Sabẖ sukẖ jāhi ḏukẖā fun āgai.  Rām nām jap gurmukẖ jī▫aṛe ehu param ṯaṯ vīcẖārā he.

||2||

 

One (jis-u) who (bisriai) forgets Naam, (jam-u) the agent of Divine justice (johan-i laagai) starts eyeing for punishment; (sabh-i) all his/her (sukh) comforts (jaah-i = go) are lost and (phun-i) also there are (dukhaa) agonies (aagai) ahead here and in the hereafter.

O my (jeearrey) soul, (jap-i) remember and practice (naam) commands of (raam) the Almighty (gurmukh-i) with the guru’s guidance; this is (tat-u) the essence of (param) Supreme (veechaara) thinking. 2.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਰਸੁ ਮੀਠਾ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਅੰਤਰਿ ਡੀਠਾ ॥ ਅਹਿਨਿਸਿ ਰਾਮ ਰਹਹੁ ਰੰਗਿ ਰਾਤੇ ਏਹੁ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਸਾਰਾ ਹੇ ॥੩॥

Har har nām japahu ras mīṯẖā.  Gurmukẖ har ras anṯar dīṯẖā. Ahinis rām rahhu rang rāṯe ehu jap ṯap sanjam sārā he. ||3||

 

(Japahu) remember and practice (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing (naam-u) virtues and commands of the Almighty; it is (meetthaa) a sweet (ras-u) elixir, i.e. the experience is enjoyable. (Gurmukh-i) one who follows the guru’s guidance (deetthaa) sees (har-i) the Divine (ras-u) elixir (antar-i) within, i.e. enjoys living by Naam.

(Rahahu) remain (raatey) imbued (rang-i) with love of (raam) the Almighty (ahinis-i) day and night; (ehu) this is (saaraa) sublime action compared to (japu) recitation of mantras, or practice of (tap-u) austerities or (sanjam) control of organs – as means to find God. 3.

 

ਰਾਮ ਨਾਮੁ ਗੁਰ ਬਚਨੀ ਬੋਲਹੁ ॥ ਸੰਤ ਸਭਾ ਮਹਿ ਇਹੁ ਰਸੁ ਟੋਲਹੁ ॥ ਗੁਰਮਤਿ ਖੋਜਿ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰਾ ਹੇ ॥੪॥

Rām nām gur bacẖnī bolhu.  Sanṯ sabẖā mėh ih ras tolahu.  Gurmaṯ kẖoj lahhu gẖar apnā bahuṛ na garabẖ majẖārā he. ||4||

 

(Bolhu = utter) praise and practice Naam of (raam) the Almighty (bachni = with words of) as taught by (gur) the guru. (Ttolhu = search and find) learn this (ras-u = relish) experience (mah-i) in (sabhaa = company of, sant = saints/seekers) holy congregation.

If you want to find Naam, (khaoj-i) search your (apna) own (ghar = house) mind to (lahahu) find it; practice Naam and you will not be in (garabh) be in the womb (bahurr-i) again, i.e. you will not be reborn. 4.

 

ਸਚੁ ਤੀਰਥਿ ਨਾਵਹੁ ਹਰਿ ਗੁਣ ਗਾਵਹੁ ॥ ਤਤੁ ਵੀਚਾਰਹੁ ਹਰਿ ਲਿਵ ਲਾਵਹੁ ॥ ਅੰਤ ਕਾਲਿ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਹਰਿ ਬੋਲਹੁ ਰਾਮੁ ਪਿਆਰਾ ਹੇ ॥੫॥

Sacẖ ṯirath nāvhu har guṇ gāvhu.  Ŧaṯ vīcẖārahu har liv lāvhu.  Anṯ kāl jam johi na sākai har bolhu rām pi▫ārā he. ||5||

 

People bathe at pilgrim canters to purify themselves; the right way is to (naavahu) bathe at (sach-u) the true (teerath-i) pilgrim center – join holy congregation – to (gaavhu = sing) praise, and learn to emulate, (gun) virtues of (har-i) the Almighty. (Veechaarhu) reflect on (tat-u = essence) Naam, and (laavahu) fix (liv) attention on commands of (har-i) the Almighty.

(Jam-u) the agent of Divine justice (na saakai = cannot) is not allowed to (joh-i) eye, at (ant = end, kaal-i = time) the end, i.e. the Jam does not have jurisdiction if you (balhu = utter) praise and practice commands of (piaara) the Beloved (raam-u) Almighty. 5.

 

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਦਾਤਾ ਵਡ ਦਾਣਾ ॥ ਜਿਸੁ ਅੰਤਰਿ ਸਾਚੁ ਸੁ ਸਬਦਿ ਸਮਾਣਾ ॥ ਜਿਸ ਕਉ ਸਤਿਗੁਰੁ ਮੇਲਿ ਮਿਲਾਏ ਤਿਸੁ ਚੂਕਾ ਜਮ ਭੈ ਭਾਰਾ ਹੇ ॥੬॥

Saṯgur purakẖ ḏāṯā vad ḏāṇā.  Jis anṯar sācẖ so sabaḏ samāṇā.  Jis ka▫o saṯgur mel milā▫e ṯis cẖūkā jam bẖai bẖārā he. ||6||

 

(Satigur-u) the true guru is (purakh-u) a great personality – his teachings are supreme; he is (vadd = great) very (daanaa) wise and (daataa = giver) kind to guide. (Jis-u) one who follows the guru, finds (saach-u) the Eternal (antar-i) within; (su) that person (samaana) is absorbed – leads life – (sabad-i) by the guru’s teachings to obey Divine commands.

One (jis kau) whom (satiguru-u) the true guru (milaaey) leads to (mel-i) find the Almighty; (bhaara = big) the terrible (bhai) fear of (jam) Divine justice (chooka) ends for (tis-u) him/her. 6.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਕਾਇਆ ਕੀਨੀ ॥ ਤਿਸ ਮਹਿ ਰਾਮ ਰਤਨੁ ਲੈ ਚੀਨੀ ॥ ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥

Pancẖ ṯaṯ mil kā▫i▫ā kīnī.  Ŧis mėh rām raṯan lai cẖīnī.  Āṯam rām rām hai āṯam har pā▫ī▫ai sabaḏ vīcẖārā he. ||7||

 

(Kaaiaa) the body (keeni = made) is formed (mil-i) with (panch) the five (tat-u) elements – clay, air, water, fire/energy and space. And Naam is present in it; (lai cheeni) recognize (ratan-u = jewel) the valuable Naam – guide for life – (mah-i) in (tis = that) it.

(Har-i) the Almighty (paaeeai) is found (veechaaraa) by reflecting (sabad-i) on teachings of the guru and then (aatam = soul) the seeker (hai) is (raam-u) the Almighty, and (raam-u) the Almighty is the soul, – there is no difference, i.e. the soul merges in the Creator. 7.

 

ਸਤ ਸੰਤੋਖਿ ਰਹਹੁ ਜਨ ਭਾਈ ॥ ਖਿਮਾ ਗਹਹੁ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥ ਆਤਮੁ ਚੀਨਿ ਪਰਾਤਮੁ ਚੀਨਹੁ ਗੁਰ ਸੰਗਤਿ ਇਹੁ ਨਿਸਤਾਰਾ ਹੇ ॥੮॥

Saṯ sanṯokẖ rahhu jan bẖā▫ī.  Kẖimā gahhu saṯgur sarṇā▫ī.  Āṯam cẖīn parāṯam cẖīnahu gur sangaṯ ih nisṯārā he. ||8||

 

O my (bhaaee) brother (jan = servant) seekers, (rahau) be (sat) true in living (santokh-i = in contentment) by obeying Divine commands happily; be in (sarnaaee = sanctuary) care and obedience of (satigur-u) the true guru and (gahahu = hold) observe (khimaa = forgiveness) tolerance – obedience to Naam.

(Cheen-i) understand (aatam-u = inner-self) the self and you will (cheenhu) recognize (praatam) the Supreme Spirit/Being within; (ihu) this is how one attains (nistaara) emancipation from rebirth (sangat-i = in company) guidance of the guru. 8.

 

ਸਾਕਤ ਕੂੜ ਕਪਟ ਮਹਿ ਟੇਕਾ ॥ ਅਹਿਨਿਸਿ ਨਿੰਦਾ ਕਰਹਿ ਅਨੇਕਾ ॥ ਬਿਨੁ ਸਿਮਰਨ ਆਵਹਿ ਫੁਨਿ ਜਾਵਹਿ ਗ੍ਰਭ ਜੋਨੀ ਨਰਕ ਮਝਾਰਾ ਹੇ ॥੯॥

Sākaṯ kūṛ kapat mėh tekā.  Ahinis ninḏā karahi anekā.  Bin simran āvahi fun jāvėh garabẖ jonī narak majẖārā he. ||9||

 

(Saakat = worshipper of Shakti) one who ignores Divine commands seeks (tteyka) support (mah-i) in (koorr = falsehood) pretensions and (kapatt) deceit; s/he (ahinis-i = day and night) ever (karah-i = does) indulges in (nindaa) slander of (aneyka = countless) everyone.

(Bin-u = without) by not (simran) remembering and obeying Divine commands, s/he (aavah-i = comes) is born, (phun-i) then (jaavah-i = goes) dies being put (majhaara) in (narak) the hell of (garabh = womb) cycles of births and deaths in numerous (joni) life forms. 9.

 

ਸਾਕਤ ਜਮ ਕੀ ਕਾਣਿ ਨ ਚੂਕੈ ॥ ਜਮ ਕਾ ਡੰਡੁ ਨ ਕਬਹੂ ਮੂਕੈ ॥ ਬਾਕੀ ਧਰਮ ਰਾਇ ਕੀ ਲੀਜੈ ਸਿਰਿ ਅਫਰਿਓ ਭਾਰੁ ਅਫਾਰਾ ਹੇ ॥੧੦॥

Sākaṯ jam kī kāṇ na cẖūkai.  Jam kā dand na kabhū mūkai.  Bākī ḏẖaram rā▫e kī lījai sir afri▫o bẖār afārā he. ||10||

 

(Kaan-i = dependence) liability to being taken by (jam) the agent of Divine justice does not (chookai) end for (saakat) one who does not obey the Almighty. (Ddandd-u) punishment (ki = of) by the Jam – of being denied union with the Creator and remaining in cycles of births and deaths – (na kabahoo) never (mookai) ends for such a soul.

Divine justice (leejai = takes) recovers (baaki) the debit balance (ki) of, i.e. duties left undone as determined by (dharam raaey) the judge in Divine court; and the Saakat has (aphaara = great) heavy (bhaar-u) = load (sir-i) on the head, i.e. heavy shortfall in carrying out his/her duties and hence remains in reincarnation. 10

 

ਬਿਨੁ ਗੁਰ ਸਾਕਤੁ ਕਹਹੁ ਕੋ ਤਰਿਆ ॥ ਹਉਮੈ ਕਰਤਾ ਭਵਜਲਿ ਪਰਿਆ ॥ ਬਿਨੁ ਗੁਰ ਪਾਰੁ ਨ ਪਾਵੈ ਕੋਈ ਹਰਿ ਜਪੀਐ ਪਾਰਿ ਉਤਾਰਾ ਹੇ ॥੧੧॥

Bin gur sākaṯ kahhu ko ṯari▫ā.  Ha▫umai karṯā bẖavjal pari▫ā.  Bin gur pār na pāvai ko▫ī har japī▫ai pār uṯārā he. ||11||

 

(Kahau) tell me if (ko) any Saakat (tariaa = swam) has been emancipated (bin-u) without coming to, and following, (gur) the guru. Otherwise, (karta) acting by (haumai) ego s/he (pariaa) remains (bhavjal-i) in the world-ocean, i.e. keeps being reborn and dying in the world.

(Na koi) no one (paavai) gets to (paar-u = far shore) across the world-ocean (bin-u) without following the guru, who teaches to obey God; it is (japeeai) by remembrance and obedience of (har-i) the Almighty that one (utaara = lands, paar-i = on far shore) gets across the world-ocean to God – and not be reborn. 11.

 

ਗੁਰ ਕੀ ਦਾਤਿ ਨ ਮੇਟੈ ਕੋਈ ॥ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਤਾਰੇ ਸੋਈ ॥ ਜਨਮ ਮਰਣ ਦੁਖੁ ਨੇੜਿ ਨ ਆਵੈ ਮਨਿ ਸੋ ਪ੍ਰਭੁ ਅਪਰ ਅਪਾਰਾ ਹੇ ॥੧੨॥

Gur kī ḏāṯ na metai ko▫ī.  Jis bakẖse ṯis ṯāre so▫ī.  Janam maraṇ ḏukẖ neṛ na āvai man so parabẖ apar apārā he. ||12||

 

(Na koi) no one can (meyttai) erase (daat-i) benediction of the guru, i.e. guidance of the guru does not go in vain. One (jis-u) whom the guru (bakhsey – is kind to give) guides, (soi) that guidance (taarey = ferries) emancipates (tis-u) that person.

(Dukh-u) the agony of (janam) births and (maran) deaths does not (aavai) come (neyrr-i) near one who keeps commands of (so = that) the One (apar apaara) Infinite Master (man-i) in mind. 12. 

 

ਗੁਰ ਤੇ ਭੂਲੇ ਆਵਹੁ ਜਾਵਹੁ ॥ ਜਨਮਿ ਮਰਹੁ ਫੁਨਿ ਪਾਪ ਕਮਾਵਹੁ ॥ ਸਾਕਤ ਮੂੜ ਅਚੇਤ ਨ ਚੇਤਹਿ ਦੁਖੁ ਲਾਗੈ ਤਾ ਰਾਮੁ ਪੁਕਾਰਾ ਹੇ ॥੧੩॥

Gur ṯe bẖūle āvhu jāvhu.  Janam marahu fun pāp kamāvahu.  Sākaṯ mūṛ acẖeṯ na cẖīṯėh ḏukẖ lāgai ṯā rām pukārā he. ||13||

 

If you (bhooley = strayed) ignore the guru’s teachings, you will keep (aavhu = coming) taking births and (jaavhu) dying. You will (janam-i) take birth, (kamaavhu = do) commit (paap) transgressions and be reborn to (marhu) die (phun-i) again and again.

(Acheyt) the mindless (moorr) foolish Saakat does not (cheytah-i = remember) keep Divine commands in mind, but when (dukh-u) pain of births and deaths (laagai) afflicts, (ta) then s/he (pukaara) calls out to (raam) the Almighty – to forgive. 13.

 

ਸੁਖੁ ਦੁਖੁ ਪੁਰਬ ਜਨਮ ਕੇ ਕੀਏ ॥ ਸੋ ਜਾਣੈ ਜਿਨਿ ਦਾਤੈ ਦੀਏ ॥ ਕਿਸ ਕਉ ਦੋਸੁ ਦੇਹਿ ਤੂ ਪ੍ਰਾਣੀ ਸਹੁ ਅਪਣਾ ਕੀਆ ਕਰਾਰਾ ਹੇ ॥੧੪॥

Sukẖ ḏukẖ purab janam ke kī▫e.  So jāṇai jin ḏāṯai ḏī▫e.  Kis ka▫o ḏos ḏėh ṯū parāṇī saho apṇā kī▫ā karārā he. ||14||

 

(Sukh-u) peace/comfort and (dukh-u) distress result from deeds (keeay) done (key = of) in (purab) the past. (Daatai = giver) the Creator (jin-i) who (deeay) gives these, (so = that) IT (jaanai) knows it all, i.e. comfort and distress is not arbitrary but based on deeds committed.

O (praani = creature) human being, you (deyh-i) can give (dos-u) blame (kau = to, kis = whom) no one; you (sahu = bear) suffer (karaara = hard) the dire consequences of your (apna) own (keeaa) doings. 14.

 

Page 1031

 

ਹਉਮੈ ਮਮਤਾ ਕਰਦਾ ਆਇਆ ॥ ਆਸਾ ਮਨਸਾ ਬੰਧਿ ਚਲਾਇਆ ॥ ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਕਿਆ ਲੇ ਚਾਲੇ ਬਿਖੁ ਲਾਦੇ ਛਾਰ ਬਿਕਾਰਾ ਹੇ ॥੧੫॥

Ha▫umai mamṯā karḏā ā▫i▫ā.  Āsā mansā banḏẖ cẖalā▫i▫ā.  Merī merī karaṯ ki▫ā le cẖāle bikẖ lāḏe cẖẖār bikārā he. ||15||

 

The human being (aaiaa = comes) is born for (karda = doing) because of (haumai) ego and (mamta) attachment to the world-play; s/he is now also (bandh-i) bound and (chalaaiaa) driven by (aasa) expectations and (mansa) wishes of the mind.

 (Kiaa) what will that person who is (karat = does/says, meyri meri = mine) attached to world-play (ley) take with him/her when (chaaley) departing; s/he (laadey = loads) carries only (bikh-u = poison) vices and (bikaarey) useless (chhaar) ash, i.e. this is what will be found when his/her deeds are examined in the hereafter. 15.

 

ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਜਨ ਭਾਈ ॥ ਅਕਥੁ ਕਥਹੁ ਮਨੁ ਮਨਹਿ ਸਮਾਈ ॥ ਉਠਿ ਚਲਤਾ ਠਾਕਿ ਰਖਹੁ ਘਰਿ ਅਪੁਨੈ ਦੁਖੁ ਕਾਟੇ ਕਾਟਣਹਾਰਾ ਹੇ  ॥੧੬॥

Har kī bẖagaṯ karahu jan bẖā▫ī.  Akath kathahu man manėh samā▫ī.  Uṯẖ cẖalṯā ṯẖāk rakẖahu gẖar apunai ḏukẖ kāte kātaṇhārā he. ||16||

 

O (bhaai = brethren) dear (jan = servants) seekers, (karahu = carry out) live in (bhagat- = devotion) obedience (ki) of (har-i) the Almighty; (kathahu = say) praise and emulate virtues of (akath-u) the indescribable Almighty, and all wishes of (man-u) the mind shall (samaai = merge) dissolve (manah-i) in the mind itself – you will not need to ask anything.

(Rakhahu) keep (utth-i chalta) the ever wandering mind (ttaak-i) restrained (ghar-i = in house) in the mind (apunai = own) itself, i.e. do not waver from Divine obedience thinking of other things; the Almighty (kaattanhaara = cutter) destroyer of (dukh-u) distress will then (kaatey = cut) remove it. 16.

 

ਹਰਿ ਗੁਰ ਪੂਰੇ ਕੀ ਓਟ ਪਰਾਤੀ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਲਿਵ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਮਤਿ ਊਤਮ ਹਰਿ ਬਖਸੇ ਪਾਰਿ ਉਤਾਰਾ ਹੇ ॥੧੭॥੪॥੧੦॥

Har gur pūre kī ot parāṯī.  Gurmukẖ har liv gurmukẖ jāṯī.  Nānak rām nām maṯ ūṯam har bakẖse pār uṯārā he. ||17||4||10||

 

One who (praati = recognizes) takes (ott = protection) guidance of (poorey) the perfect (gur) guru; such (gurmukh-i) a follower of the guru (jaati = knows) learns to fix (liv) attention on commands of (har-i) the Almighty, (gurmukh-i) with the guru’s guidance.

(Mat-i) understanding and acting (naam-i) by commands of (raam) the Almighty is (ootam) sublime; (har-i) the Master (bakhsey) graciously (utaara) lands such a person (paar-i) on far shore, i.e. one is no longer subject to rebirth. 17. 4. 10.

SGGS pp 1026-1028, Maaroo M:1, Sohaley 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੇਤੇ ਜੁਗ ਵਰਤੇ ਗੁਬਾਰੈ ॥ ਤਾੜੀ ਲਾਈ ਅਪਰ ਅਪਾਰੈ ॥ ਧੁੰਧੂਕਾਰਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਾ ਤਦਿ ਧੰਧੁ ਪਸਾਰਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Keṯe jug varṯe gubārai.  Ŧāṛī lā▫ī apar apārai.  Ḏẖunḏẖūkār nirālam baiṯẖā nā ṯaḏ ḏẖanḏẖ pasārā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Ketey) numerous (jug) ages (vartey = happened) passed (gubaarai) in darkness, while (apar apaarai) the Infinite (taarri = concentration, laai = fixed) contemplated – about creation.

IT (baittha) sat (niraalam = separate) alone in that (dhundhookaar-i) darkness; (na = no, pasaara = spread/expanse of, dhandh-u = work) nothing happened (tad-i) during that time. 1.

 

ਜੁਗ ਛਤੀਹ ਤਿਨੈ ਵਰਤਾਏ ॥ ਜਿਉ ਤਿਸੁ ਭਾਣਾ ਤਿਵੈ ਚਲਾਏ ॥ ਤਿਸਹਿ ਸਰੀਕੁ ਨ ਦੀਸੈ ਕੋਈ ਆਪੇ ਅਪਰ ਅਪਾਰਾ ਹੇ ॥੨॥

Jug cẖẖaṯīh ṯinai varṯā▫e.  Ji▫o ṯis bẖāṇā ṯivai cẖalā▫e.  Ŧisėh sarīk na ḏīsai ko▫ī āpe apar apārā he. ||2||

 

(Tinai = that) the Creator (vartaaey) caused to pass (chhateeh) thirty-six (jug) ages like this; IT (chalaaey = drove) caused this to happen (jiau) as per (tis-u) IT’s (bhaana) will.

(Na koi) no one was (deesai) seen as (sareek-u) equal to (tisah-i = that) IT; (apar apaara) the Infinite (aapey = self alone) alone existed. 2.

 

ਗੁਪਤੇ ਬੂਝਹੁ ਜੁਗ ਚਤੁਆਰੇ ॥ ਘਟਿ ਘਟਿ ਵਰਤੈ ਉਦਰ ਮਝਾਰੇ ॥ ਜੁਗੁ ਜੁਗੁ ਏਕਾ ਏਕੀ ਵਰਤੈ ਕੋਈ ਬੂਝੈ ਗੁਰ ਵੀਚਾਰਾ ਹੇ ॥੩॥

Gupṯe būjẖhu jug cẖaṯu▫āre.  Gẖat gẖat varṯai uḏar majẖāre.  Jug jug ekā ekī varṯai ko▫ī būjẖai gur vīcẖārā he. ||3||

 

(Boojhahu) understand – that even after the creation came into being – the Almighty pervades in (chatuaarey) the four, i.e. all, (jug) ages but (guptey) hidden. IT (vartai) pervades (majhaarey) in (ghatt-i ghatt-i) everybody’s body and (udar = belly) mind.

(Eka eki) the One and one alone (vartai) pervades in (jug jug) every age; (koi) some rare person, who (veechaara) contemplates the guru’s teachings, (boojhai) understands this. 3. 

 

ਬਿੰਦੁ ਰਕਤੁ ਮਿਲਿ ਪਿੰਡੁ ਸਰੀਆ ॥ ਪਉਣੁ ਪਾਣੀ ਅਗਨੀ ਮਿਲਿ ਜੀਆ ॥ ਆਪੇ ਚੋਜ ਕਰੇ ਰੰਗ ਮਹਲੀ ਹੋਰ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ਹੇ ॥੪॥

Binḏ rakaṯ mil pind sarī▫ā.  Pa▫uṇ pāṇī agnī mil jī▫ā.  Āpe cẖoj kare rang mahlī hor mā▫i▫ā moh pasārā he. ||4||

 

(Pindd-u) the body (sareeaa) is formed (mil-i) by coming together of (bind-u = drop) semen of the father and (rakat-u = blood) egg of the mother. The five elements namely (paun-u) air, (paani) water, (agni) fire – as well as clay and space – (mil-i) together form the body with (jeeaa = life) breath giving life.

The Creator (aapey) IT-self (karey) creates (choj) plays and (rang) joy (mahli) in the body, i.e. one who experiences IT within, has real joy; (hor) other things – also called pleasures – are (pasaara = expanse) influence of (moh) attachment to (maaiaa) the world-play – which are short-lived. 4.

 

ਗਰਭ ਕੁੰਡਲ ਮਹਿ ਉਰਧ ਧਿਆਨੀ ॥ ਆਪੇ ਜਾਣੈ ਅੰਤਰਜਾਮੀ ॥ ਸਾਸਿ ਸਾਸਿ ਸਚੁ ਨਾਮੁ ਸਮਾਲੇ ਅੰਤਰਿ ਉਦਰ ਮਝਾਰਾ ਹੇ ॥੫॥

Garabẖ kundal mėh uraḏẖ ḏẖi▫ānī.  Āpe jāṇai anṯarjāmī.  Sās sās sacẖ nām samāle anṯar uḏar majẖārā he. ||5||

 

The fetus (dhiaani) focuses on the Creator being in (uradh = inverted) upside down state (mah-i) in (garbh kunddal) the womb of the mother. (Antarjaami) the Almighty who knows the minds (jaanai) knows what is needed and provides (aapey = self) on IT’s own – by design of the system and through the mother.

It (samaalaey = takes care) obeys (sach-u) the eternal (naam-u) Divine commands – Divine laws – while in (antar-i, majhaara) in (udar) the womb. 5.

 

Page 1027

 

ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥

Cẖār paḏārath lai jag ā▫i▫ā.  Siv sakṯī gẖar vāsā pā▫i▫ā.  Ėk visāre ṯā piṛ hāre anḏẖulai nām visārā he. ||6||

 

The creature (aaiaa = comes, jag-i = in world) is born (lai = taking with it) carrying (chaar-i) four (padaarath = substances) potentials – of Dharam = dutifulness in his/her role in life, Arth = economic well-being and development, Kaam = fulfillment of desires and aspirations, Mokh/Moksh = emancipation or remaining unattached to the world-play. But (paaiaa = gets into, ghar-i = house/state) gets engrossed in (sakti) material pursuits in the world-play created by (siv) the Almighty.

S/he knows that if one (visaarey) forgets (eyk-u) the One Almighty (ta) then s/he (haarey) loses (pirr = arena) the game of life – cannot get emancipation, but still (visaara) forgets (naam-u) commands of the Creator (andhulai = blind) being blinded by attachment to the world play – of relatives, wealth, pleasures and so on. 6.

 

ਬਾਲਕੁ ਮਰੈ ਬਾਲਕ ਕੀ ਲੀਲਾ ॥ ਕਹਿ ਕਹਿ ਰੋਵਹਿ ਬਾਲੁ ਰੰਗੀਲਾ ॥ ਜਿਸ ਕਾ ਸਾ ਸੋ ਤਿਨ ਹੀ ਲੀਆ ਭੂਲਾ ਰੋਵਣਹਾਰਾ ਹੇ ॥੭॥

Bālak marai bālak kī līlā.  Kahi kahi rovėh bāl rangīlā.  Jis kā sā so ṯin hī lī▫ā bẖūlā rovaṇhārā he. ||7||

 

If (baalak-u) a child (marai) dies people wail talking of (leela) playfulness of (baalak) child. They (rovah-i) cry (kah-i kah-i) saying how (rangeela) playful (baal-u) the child was.

The Creator (jis ka) whose creation the child (sa) was, (tin hi) that alone (leeaa) has (leena) taken (so) it away; (rovanhaara) one who weeps is (bhoola) deluded. 7.

 

ਭਰਿ ਜੋਬਨਿ ਮਰਿ ਜਾਹਿ ਕਿ ਕੀਜੈ ॥ ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਰੋਵੀਜੈ ॥ ਮਾਇਆ ਕਾਰਣਿ ਰੋਇ ਵਿਗੂਚਹਿ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਾ ਹੇ ॥੮॥

Bẖar joban mar jāhi kė kījai.  Merā merā kar rovījai.  Mā▫i▫ā kāraṇ ro▫e vigūcẖėh ḏẖarig jīvaṇ sansārā he. ||8||

 

If someone (mar-i jaah-i) dies (bhar-i = full) at height of (joban-i) youth, (ki) what do people (keejai) do? They (roveejai) wail (kar-i) saying – remembering him/her as – (meyra meyra = mine and mine) my son/daughter, my brother/sister, husband/wife and so on.

Everyone (roey) cries (kaaran-i) because of (maaiaa) attachment of the world-play and (vigoochah-i) are then humiliated in Divine court; it is (dhrig-u) shameless for (sansaara = world) the people to forget the beneficent God who creates and provides. 8.

 

ਕਾਲੀ ਹੂ ਫੁਨਿ ਧਉਲੇ ਆਏ ॥ ਵਿਣੁ ਨਾਵੈ ਗਥੁ ਗਇਆ ਗਵਾਏ ॥ ਦੁਰਮਤਿ ਅੰਧੁਲਾ ਬਿਨਸਿ ਬਿਨਾਸੈ ਮੂਠੇ ਰੋਇ ਪੂਕਾਰਾ ਹੇ ॥੯॥

Kālī hū fun ḏẖa▫ule ā▫e.  viṇ nāvai gath ga▫i▫ā gavā▫e.  Ḏurmaṯ anḏẖulā binas bināsai mūṯẖe ro▫e pūkārā he. ||9||

 

(Phun-i) then the hair (aaey = come) turn (dhauley) grey (hoo) from (kaali) black, i.e. old age follows youth. One who forgets God and lives (vin-u = without) ignoring (naavai = Naam) Divine commands (gavaaey) loses (gath-u = finances) virtues with which s/he came and (gaiaa) departs – having achieving nothing.

(Andhula = blind) one is blinded by attachments to the world-play (durmat-i) with evil counsel and (binas-i binaasai) destroys the self; thus (mootthey) robbed of goodness – s/he cannot get acceptance for union with the Creator – and (roey) wails (pookaara) calling out for help – but there is none to help. 9.

 

ਆਪੁ ਵੀਚਾਰਿ ਨ ਰੋਵੈ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਸੋਝੀ ਹੋਈ ॥ ਬਿਨੁ ਗੁਰ ਬਜਰ ਕਪਾਟ ਨ ਖੂਲਹਿ ਸਬਦਿ ਮਿਲੈ ਨਿਸਤਾਰਾ ਹੇ ॥੧੦॥

Āp vīcẖār na rovai ko▫ī.  Saṯgur milai ṯa sojẖī ho▫ī.  Bin gur bajar kapāt na kẖūlėh sabaḏ milai nisṯārā he. ||10||

 

(Na koee) no one (veechaar-i) understands (aap-u) the self and (rovai) weeps, i.e. no one realizes that s/he is spiritually dead – keeps succumbing to vices. Only when s/he (milai) meets (satigur-u) the true guru, (ta) then (sojhi) awareness of one’s state is (hoee) known.

The mind is closed because of attachments; this (kapaatt) door is (bajar) hard to open and cannot (khoolah-i) be opened (bin-u) without the help of (gur) the guru; understanding of the self and (nistaara) freedom from vices is obtained only (milai) by receiving (sabad-i = by the word) the guru’s guidance. 10.

 

ਬਿਰਧਿ ਭਇਆ ਤਨੁ ਛੀਜੈ ਦੇਹੀ ॥ ਰਾਮੁ ਨ ਜਪਈ ਅੰਤਿ ਸਨੇਹੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੈ ਮੁਹਿ ਕਾਲੈ ਦਰਗਹ ਝੂਠੁ ਖੁਆਰਾ ਹੇ ॥੧੧॥

Biraḏẖ bẖa▫i▫ā ṯan cẖẖījai ḏehī.  Rām na jap▫ī anṯ sanehī.  Nām visār cẖalai muhi kālai ḏargėh jẖūṯẖ kẖu▫ārā he. ||11||

 

This state continues when one (bhaiaa) gets (biradh-i) old and (tan-u, deyhi) the body (chheejai) withers, but still does not (japaee) recall and obey commands of (raam-u) the Almighty who alone (saneyhi = loving, caring) can help (ant-i) the end – when confronted with consequences of deeds.

(Visaar-i) by forgetting and not living by (naam-u) Divine commands, one (chalai) departs (muh-i) with face (kaalai) blackened – having failed in duties prescribed by the Creator, is treated as (jhootth-u = false) failure and (khuaaraa) humiliated – is not accepted for union with the Almighty by sent for rebirth. 11.

 

ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੈ ਕੂੜਿਆਰੋ ॥ ਆਵਤ ਜਾਤ ਪੜੈ ਸਿਰਿ ਛਾਰੋ ॥ ਸਾਹੁਰੜੈ ਘਰਿ ਵਾਸੁ ਨ ਪਾਏ ਪੇਈਅੜੈ ਸਿਰਿ ਮਾਰਾ ਹੇ ॥੧੨॥

Nām visār cẖalai kūṛi▫āro.  Āvaṯ jāṯ paṛai sir cẖẖāro.  Sāhurṛai gẖar vās na pā▫e pe▫ī▫aṛai sir mārā he. ||12||

 

One who (visaar-i) forgets Naam or Divine commands, (chalai) departs from the world (koorriaaro = false) without carrying out the duties assigned. S/he keeps (aavat) coming and (jaat) going with (chhaaro) dust (parrai) thrown (sir-i) on the head, i.e. keeps being born and dying and being rejected for union with the Creator every time.

Such a soul-woman does not (paaey) get to (vaas-u) to stay (ghar-i) in the house of (saahurarrai = in-laws house) with God and (maara) gets hit (sir-i) on the head (peieearrai = parental house) in the world, i.e. she faces ignominy in the world and is denied union with the Creator in the hereafter. 12.

ਖਾਜੈ ਪੈਝੈ ਰਲੀ ਕਰੀਜੈ ॥ ਬਿਨੁ ਅਭ ਭਗਤੀ ਬਾਦਿ ਮਰੀਜੈ ॥ ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਜਮੁ ਮਾਰੇ ਕਿਆ ਚਾਰਾ ਹੇ ॥੧੩॥

Kẖājai paijẖai ralī karījai.  Bin abẖ bẖagṯī bāḏ marījai.  Sar apsar kī sār na jāṇai jam māre ki▫ā cẖārā he. ||13||

 

The human being (khaajai) eats food, (paijhai) wears clothes and (kareejai) makes (rali) merry in the world; but (bin-u) without (abh = heart) loving (bhagti = devotion) obedience to the Almighty (mareejai) dies (baad-i) involved in conflicts, i.e. remains engrossed in other things while wanting to go to God.

S/he does not (jaanai = know) have (saar) understanding of (sar) good and (apsar) bad; (kiaa = what?) there is nothing s/he (chaara) can do when (jam-u) the agent of Divine justice (maarey = hits) punishes with denial of union with the Creator, and rebirth. 13.

 

ਪਰਵਿਰਤੀ ਨਰਵਿਰਤਿ ਪਛਾਣੈ ॥ ਗੁਰ ਕੈ ਸੰਗਿ ਸਬਦਿ ਘਰੁ ਜਾਣੈ ॥ ਕਿਸ ਹੀ ਮੰਦਾ ਆਖਿ ਨ ਚਲੈ ਸਚਿ ਖਰਾ ਸਚਿਆਰਾ ਹੇ ॥੧੪॥

Parvirṯī narviraṯ pacẖẖāṇai.  Gur kai sang sabaḏ gẖar jāṇai.  Kis hī manḏā ākẖ na cẖalai sacẖ kẖarā sacẖi▫ārā he. ||14||

 

The human being needs to (pachhaanai = know) distinguish between (parvirti = family life) what to imbibe and what to (nirvirat-i = withdrawal) give up. S/he can (jaanai) know how to get to (ghar-u = house) the Almighty’s abode (sang-i) in company (kai) of (gur) the guru by (sabad-i = with word) through instructions of the guru.

One who (chalai = walks) makes it a practice not (aakh-i) to call (kis hi) anyone (manda) bad at all; s/he will be considered (kharaa = greatly, sachiaara = truthful) to have sincerely obeyed Divine commands (sach-i) by the Eternal. 14.

 

ਸਾਚ ਬਿਨਾ ਦਰਿ ਸਿਝੈ ਨ ਕੋਈ ॥ ਸਾਚ ਸਬਦਿ ਪੈਝੈ ਪਤਿ ਹੋਈ ॥ ਆਪੇ ਬਖਸਿ ਲਏ ਤਿਸੁ ਭਾਵੈ ਹਉਮੈ ਗਰਬੁ ਨਿਵਾਰਾ ਹੇ ॥੧੫॥

Sācẖ binā ḏar sijẖai na ko▫ī.  Sācẖ sabaḏ paijẖai paṯ ho▫ī.  Āpe bakẖas la▫e ṯis bẖāvai ha▫umai garab nivārā he. ||15||

 

(Na koi) no one (sijhai = succeeds) is accepted (dar-i) in Divine court (binaa) without (saach = truth) living by Naam or Divine commands. (Pat-i) honor is (hoi = happens) received in Divine court (paijhey = wearing) by being given a robe of honor (sabad-i) for having been obedient to commands of (saach) the Almighty.

One who (nivaara) gives up (haumai) ego and (garab-u) vanity, (bhaavai) is liked (tis-u = that) by the Almighty and (aapey = self) IT (bakhas-i laey) bestows grace – accepts for union. 15.

 

ਗੁਰ ਕਿਰਪਾ ਤੇ ਹੁਕਮੁ ਪਛਾਣੈ ॥ ਜੁਗਹ ਜੁਗੰਤਰ ਕੀ ਬਿਧਿ ਜਾਣੈ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਹੇ ॥੧੬॥੧॥੭॥

Gur kirpā ṯe hukam pacẖẖāṇai.  Jugah juganṯar kī biḏẖ jāṇai.  Nānak nām japahu ṯar ṯārī sacẖ ṯāre ṯāraṇhārā he. ||16||1||7||

 

One who (pachaanai = recognizes) understands (hukam-u) Divine commands (tey) with (kirpa = kindness) guidance of (gur) the guru; s/he (jaanai) knows (bidh-i = method) the practice of (jugah jugantar) all ages, i.e. how the devotees have been succeeding in attaining union with the Creator.

(Japah-u) recall and practice (naam-u) Divine commands. It is (taari) the boat to (tar-u) get across the world-ocean; (sach-u) the Eternal (taaranhaara = takes across) acts as the boatman and (taarey) takes across, says Guru Nanak. 16. 1. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਹਰਿ ਸਾ ਮੀਤੁ ਨਾਹੀ ਮੈ ਕੋਈ ॥ ਜਿਨਿ ਤਨੁ ਮਨੁ ਦੀਆ ਸੁਰਤਿ ਸਮੋਈ ॥ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਿ ਸਮਾਲੇ ਸੋ ਅੰਤਰਿ ਦਾਨਾ ਬੀਨਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Har sā mīṯ nāhī mai ko▫ī.  Jin ṯan man ḏī▫ā suraṯ samo▫ī.  Sarab jī▫ā parṯipāl samāle so anṯar ḏānā bīnā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Mai) I see (naahi) no (meet-u) friend (sa) like (har-i) the Almighty, (jin-i) who (deeaa) gave (tan-u) the body and (man-u = mind) soul, and (samoee) put in (surat-i) consciousness.

The Creator (pratipal-i) nurtures and (samaaley) takes care (sarab) all (jeeaa) creatures; (so) that (daanaa) wise and (beenaa = who sees) Omniscient Master is present (antar-i) with in everyone. 1.

 

Note: Hans is a bird, which is white like the swan and is found at Lake Mansrovar in the Himalayas. Unlike other birds, it feeds on pearls and jewels found in the lake. This is the context of the following stanza. In the spiritual sense in Gurbani the lake/pool or Saagar/sea is taken as the Almighty or the guru and the seekers or Sikhs as Hans. The pearls and jewels are Divine virtues which the seekers use as support to lead their lives.

 

ਗੁਰੁ ਸਰਵਰੁ ਹਮ ਹੰਸ ਪਿਆਰੇ ॥ ਸਾਗਰ ਮਹਿ ਰਤਨ ਲਾਲ ਬਹੁ ਸਾਰੇ ॥ ਮੋਤੀ ਮਾਣਕ ਹੀਰਾ ਹਰਿ ਜਸੁ ਗਾਵਤ ਮਨੁ ਤਨੁ ਭੀਨਾ ਹੇ ॥੨॥

Gur sarvar ham hans pi▫āre.  Sāgar mėh raṯan lāl baho sāre.  Moṯī māṇak hīrā har jas gāvaṯ man ṯan bẖīnā he. ||2||

 

(Gur-u) the guru is (sarvar/sarovar) the pool and (ham) we are Hans/disciples of (piaarey) the beloved guru. There are (bahu saarey) abundant (ratan = jewels, laal = rubies) Divine virtues present (mah-i) in (saagar) the sea, i.e. the guru is aware of Divine virtues and imparts them to the Sikhs.

(Moti) pearls, (maanak) gems and (heera) jewels, are the (jas-u = praise) virtues of (har-i) the Almighty; (man-u) the mind and (tan-u) body are (bheena = rinsed) happy to (gaavat = singing) praise and emulate them. 2.

 

ਹਰਿ ਅਗਮ ਅਗਾਹੁ ਅਗਾਧਿ ਨਿਰਾਲਾ ॥ ਹਰਿ ਅੰਤੁ ਨ ਪਾਈਐ ਗੁਰ ਗੋਪਾਲਾ ॥ ਸਤਿਗੁਰ ਮਤਿ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਮੇਲਿ ਲਏ ਰੰਗਿ ਲੀਨਾ ਹੇ ॥੩॥

Har agam agāhu agāḏẖ nirālā.  Har anṯ na pā▫ī▫ai gur gopālā.  Saṯgur maṯ ṯāre ṯāraṇhārā mel la▫e rang līnā he. ||3||

 

(Har-i) the Almighty is (agam) beyond reach/comprehension, (agaah-u, agaadh-i = without bottom) unfathomable and (niraala = separate) unattached to the world: We cannot (paaeeai = find) know (ant-u = limits) expanse/powers of (gur) the great (har-i) Almighty (gopaala) Sustainor.

(Satigur) the true guru’s (mat-i) imbues (rang-i leena) imbues with love for the Almighty who acts as (taaranhaara = who ferries) the boatman to (taarey) ferry across the world-ocean and (meyl-i laey) unite with IT-self. 3.

 

ਸਤਿਗੁਰ ਬਾਝਹੁ ਮੁਕਤਿ ਕਿਨੇਹੀ ॥ ਓਹੁ ਆਦਿ ਜੁਗਾਦੀ ਰਾਮ ਸਨੇਹੀ ॥ ਦਰਗਹ ਮੁਕਤਿ ਕਰੇ ਕਰਿ ਕਿਰਪਾ ਬਖਸੇ ਅਵਗੁਣ ਕੀਨਾ ਹੇ ॥੪॥

Saṯgur bājẖahu mukaṯ kinehī.  Oh āḏ jugāḏī rām sanehī.  Ḏargėh mukaṯ kare kar kirpā bakẖse avguṇ kīnā he. ||4||

 

(Mukat-i) emancipation is (kineyhi = how?) not possible (baajhahu) without (satigur) the true guru. He (saneyhi = lover) loves/obeys (Aad-i = from beginning, jugaadi = through ages) the Eternal (raam) all-pervasive Master – and teaches to do so.

He (kar-i kirpa) is kindly guides to live by Divine commands and then one is (bakhsey) forgiven (keena) committed (avgan) faults and (karey = makes, mukat-i = emancipated) spared rebirth by (dargah) Divine court. 4.

 

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ਸਤਿਗੁਰੁ ਦਾਤਾ ਮੁਕਤਿ ਕਰਾਏ ॥ ਸਭਿ ਰੋਗ ਗਵਾਏ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਏ ॥ ਜਮੁ ਜਾਗਾਤਿ ਨਾਹੀ ਕਰੁ ਲਾਗੈ ਜਿਸੁ ਅਗਨਿ ਬੁਝੀ ਠਰੁ ਸੀਨਾ ਹੇ ॥੫॥

Saṯgur ḏāṯā mukaṯ karā▫e.  Sabẖ rog gavā▫e amriṯ ras pā▫e.  Jam jāgāṯ nāhī kar lāgai jis agan bujẖī ṯẖar sīnā he. ||5||

 

(Daataa = giver) the benevolent (satiguru-u) true guru (mukat-i karaaey) gets one freed; for he (gavaaey = lose) guides to give up (sabh-i) all (rog = ailments) vices and (paaey) puts (amrit) the life-giving (ras-u) elixir in the mouth, i.e. guides to live by Naam.

(Naahi) no (kar-u) tax (laagai) is imposed by (jaagaat-i) by the tax collector, (jam-u) the agent of Divine justice i.e. there is no retribution because no transgressions are committed; (agan-i) the fire is (bujhi) extinguished, i.e. there is no anxiety and (seena) the chest is (tthar-u) cool, there is peace. 5.

 

Note: In the stanza below, Hans is used for the soul. Metaphorically, the body is taken as the wife and the soul as the husband. The latter has been called Jogi/Yogi for it leaves the body when Divine call is received.

 

ਕਾਇਆ ਹੰਸ ਪ੍ਰੀਤਿ ਬਹੁ ਧਾਰੀ ॥ ਓਹੁ ਜੋਗੀ ਪੁਰਖੁ ਓਹ ਸੁੰਦਰਿ ਨਾਰੀ ॥ ਅਹਿਨਿਸਿ ਭੋਗੈ ਚੋਜ ਬਿਨੋਦੀ ਉਠਿ ਚਲਤੈ ਮਤਾ ਨ ਕੀਨਾ ਹੇ ॥੬॥

Kā▫i▫ā hans parīṯ baho ḏẖārī.  Oh jogī purakẖ oh sunḏar nārī.  Ahinis bẖogai cẖoj binoḏī uṯẖ cẖalṯai maṯā na kīnā he. ||6||

 

(Bahu = much) strong (preet-i = affection) attachment (dhaari) develops between (kaaiaa) the body and (hans) the soul. (Ohu = that) the soul is (jogi/yogi) the wandering (purakh-u = man) husband while (oh) the body is (sundar-i) the beautiful wife, i.e. the soul gets attached to the body in whatever form it is born.

He (bhogai = indulges) enjoys company of the wife (ahinis-i) day and night (choj binodi) joyfully but (na) does not (keena = makes, mataa = resolution) consult her (utth-i chaltai) when departing responding to Divine command. 6.

 

ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਰਹੇ ਪ੍ਰਭ ਛਾਜੈ ॥ ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਜੈ ॥ ਮਨੂਆ ਡੋਲੈ ਦੂਤ ਸੰਗਤਿ ਮਿਲਿ ਸੋ ਪਾਏ ਜੋ ਕਿਛੁ ਕੀਨਾ ਹੇ ॥੭॥

Sarisat upā▫e rahe parabẖ cẖẖājai.  Pa▫uṇ pāṇī baisanṯar gājai.  Manū▫ā dolai ḏūṯ sangaṯ mil so pā▫e jo kicẖẖ kīnā he. ||7||

 

(Prabh) the Almighty (upaaey) created (sristt-i) the universe and (rahey) remains (chhaajai) pervasive in it. Combination of the five elements (paun) air, (paani) water (baisantar-u) fire – together with clay and space – (gaajai = manifests) forms the physical existence including the body.

(Manooaa) the mind (ddolai) wavers (mil-i) with (sangat-i) company/temptations by (doot = messengers) vices, and then (paaey) receives (so = that) the consequence of (jo kichh-u) whatever one (keena) has done. 7.

 

ਨਾਮੁ ਵਿਸਾਰਿ ਦੋਖ ਦੁਖ ਸਹੀਐ ॥ ਹੁਕਮੁ ਭਇਆ ਚਲਣਾ ਕਿਉ ਰਹੀਐ ॥ ਨਰਕ ਕੂਪ ਮਹਿ ਗੋਤੇ ਖਾਵੈ ਜਿਉ ਜਲ ਤੇ ਬਾਹਰਿ ਮੀਨਾ ਹੇ ॥੮॥

Nām visār ḏokẖ ḏukẖ sahī▫ai.  Hukam bẖa▫i▫ā cẖalṇā ki▫o rahī▫ai.  Narak kūp mėh goṯe kẖāvai ji▫o jal ṯe bāhar mīnā he. ||8||

 

The creature (visaar-i) forgets (naam-u) Divine commands, commits (dokh = faults) transgression and (saheeai) bears resultant (dukh) distress; when (hukam-u) Divine command (bhaiaa = happens) is received the soul has (chalna) to depart and (kio = why?) cannot (raheeai) stay anymore.

The soul (gotey khaavai) gasps violently (mah-i) in (koop) the well of (narak) hell – suffers the terrible cycles of births and deaths (jio) like (meena) the fish (baahar-i) out (tey) of (jal) water. 8.

 

ਚਉਰਾਸੀਹ ਨਰਕ ਸਾਕਤੁ ਭੋਗਾਈਐ ॥ ਜੈਸਾ ਕੀਚੈ ਤੈਸੋ ਪਾਈਐ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਮੁਕਤਿ ਨ ਹੋਈ ਕਿਰਤਿ ਬਾਧਾ ਗ੍ਰਸਿ ਦੀਨਾ ਹੇ ॥੯॥

Cẖa▫orāsīh narak sākaṯ bẖogā▫ī▫ai.  Jaisā kīcẖai ṯaiso pā▫ī▫ai.  Saṯgur bājẖahu mukaṯ na ho▫ī kiraṯ bāḏẖā garas ḏīnā he. ||9||

 

(Saakat-u = worshipper of Shakti) one who turns away from obeying the Almighty (bhogaaeeai) is caused to go through (chauraasih) eighty four lakh (narak) hells – births and deaths; s/he (paaeeai) gets (taiso = that) consequences depending on (jaisa) as one (keechai = does) acts.

One is (gras-i deena = swallowed) caught and (baadhaa) bound by Divine justice for (kirat-i) past deeds. (Mukat-i) freedom from rebirth (na hoee = does not happen) is not possible (baajhahu) without following (satigur) the true guru. 9.

 

ਖੰਡੇ ਧਾਰ ਗਲੀ ਅਤਿ ਭੀੜੀ ॥ ਲੇਖਾ ਲੀਜੈ ਤਿਲ ਜਿਉ ਪੀੜੀ ॥ ਮਾਤ ਪਿਤਾ ਕਲਤ੍ਰ ਸੁਤ ਬੇਲੀ ਨਾਹੀ ਬਿਨੁ ਹਰਿ ਰਸ ਮੁਕਤਿ ਨ ਕੀਨਾ ਹੇ ॥੧੦॥

Kẖande ḏẖār galī aṯ bẖīṛī.  Lekẖā lījai ṯil ji▫o pīṛī.  Māṯ piṯā kalṯar suṯ belī nāhī bin har ras mukaṯ na kīnā he. ||10||

 

(Gali) the street ahead through which the soul is pass is (at-i) very (bheerri) narrow like (dhaar) the edge of (khanddey) a dagger, i.e. this is where the soul is made aware of its deeds, consequences imposed and there is no way to escape.

(Leykha) account of deeds (leejai) is taken and one who has committed transgressions is punished (jiau) like (til) sesame seeds are (peerri) ground to extract oil.

(Maat) mother, (pitaa) father (klatr) spouse and (sut = sons) children are (naahi) not (beyli) friends – they are not there to help; nothing (bin-u) except (ras-u = relish) living by commands of (har-i) the Almighty (keena) can make (mukat-i) free from the punishment. 10.

 

ਮੀਤ ਸਖੇ ਕੇਤੇ ਜਗ ਮਾਹੀ ॥ ਬਿਨੁ ਗੁਰ ਪਰਮੇਸਰ ਕੋਈ ਨਾਹੀ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਮੁਕਤਿ ਪਰਾਇਣਿ ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਕੀਨਾ ਹੇ ॥੧੧॥

Mīṯ sakẖe keṯe jag māhī.  Bin gur parmesar ko▫ī nāhī.  Gur kī sevā mukaṯ parā▫iṇ an▫ḏin kīrṯan kīnā he. ||11||

 

There are (keytey) so many (meet) friends and (sakhey) companions (maahi) in (jag) the world; but (koi naahi) none helps there (bin-u) except (gur) the guru’s teachings and (parmeysar) the Supreme Master.

(Seyva = service) obedience (ki) of (gur) the guru is (paraain-i = support) the means to attain (mukat-i) liberation; it is done by (keertan-u) praising and (keena = doing) practice of virtues and commands of the Almighty. 11.

 

ਕੂੜੁ ਛੋਡਿ ਸਾਚੇ ਕਉ ਧਾਵਹੁ ॥ ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ॥ ਸਾਚ ਵਖਰ ਕੇ ਵਾਪਾਰੀ ਵਿਰਲੇ ਲੈ ਲਾਹਾ ਸਉਦਾ ਕੀਨਾ ਹੇ ॥੧੨॥

Kūṛ cẖẖod sācẖe ka▫o ḏẖāvahu.  Jo icẖẖahu so▫ī fal pāvhu.  Sācẖ vakẖar ke vāpārī virle lai lāhā sa▫uḏā kīnā he. ||12||

 

(Chhodd-i) give up (koorr-u = falsehood) other things and (dhaavhu = run) follow the path (kau) to (saachey) the Eternal; and you will (paavhu) obtain (phal-u = fruit) fulfillment of (jo) what (ichhahu) you wish for – union with the Almighty.

There are (virley) rare (vaapaari) merchants of (saach) true (vakhar) merchandise, i.e. few people lead life by Naam or Divine commands; they are those who (keena = do, sauda = deals) conduct themselves by Divine commands and (lai = take) receive (laahaa = profit) benefit of union with the Creator. 12.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਖਰੁ ਲੈ ਚਲਹੁ ॥ ਦਰਸਨੁ ਪਾਵਹੁ ਸਹਜਿ ਮਹਲਹੁ ॥ ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹਹਿ ਜਨ ਪੂਰੇ ਇਉ ਸਮਦਰਸੀ ਚੀਨਾ ਹੇ ॥੧੩॥

Har har nām vakẖar lai cẖalhu.  Ḏarsan pāvhu sahj mahlahu.  Gurmukẖ kẖoj lahėh jan pūre i▫o samaḏrasī cẖīnā he. ||13||

 

O human beings, if you (lai chalhu) take with you (vakhar-u) the merchandise/credit of having lived by (har-i = dispels vices) the purifying and (har-i= makes green) revitalizing (naam-u) virtues of the Almighty; then you shall (paavahu) obtain (darsan-u = sight) union with (mahalhu = master of the palace) the Almighty (sahaj-i) without effort.

(Gurmukh-i) those who follow the guru’s guidance are (poorey) perfect (jan = servants) seekers; they (khoj-i lahah-i) find (samdarsi = of one sight) the One common Master of all, (cheena) recognizing IT within. 13.

 

ਪ੍ਰਭ ਬੇਅੰਤ ਗੁਰਮਤਿ ਕੋ ਪਾਵਹਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨ ਕਉ ਸਮਝਾਵਹਿ ॥ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨਹੁ ਇਉ ਆਤਮ ਰਾਮੈ ਲੀਨਾ ਹੇ ॥੧੪॥

Parabẖ be▫anṯ gurmaṯ ko pāvahi.  Gur kai sabaḏ man ka▫o samjẖāvahi.  Saṯgur kī baṇī saṯ saṯ kar mānhu i▫o āṯam rāmai līnā he. ||14||

 

(Prabh) the Almighty is (beyant) Infinite and incomprehensible – (ko) some rare person (pavah-i) obtains awareness about IT (gurmat-i) with the guru’s guidance. S/he (samjhaavah-i) causes understanding (kau) to (man) the mind (sabad-i = through word) with teachings (kai) of (gur) the guru.

(Maanhu) believe and obey (baani = words) teachings (ki) of (satiguru) the true guru (kar-i = making) to be (sat-i sat-i) ever true. (Io) this is how one (leena) is absorbed in (raamai) the all-pervasive Almighty (aatam) within. 14.

 

ਨਾਰਦ ਸਾਰਦ ਸੇਵਕ ਤੇਰੇ ॥ ਤ੍ਰਿਭਵਣਿ ਸੇਵਕ ਵਡਹੁ ਵਡੇਰੇ ॥ ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂ ਸਿਰਿ ਸਿਰਿ ਦਾਤਾ ਸਭੁ ਤੇਰੋ ਕਾਰਣੁ ਕੀਨਾ ਹੇ ॥੧੫॥

Nāraḏ sāraḏ sevak ṯere.  Ŧaribẖavaṇ sevak vadahu vadere.  Sabẖ ṯerī kuḏraṯ ṯū sir sir ḏāṯā sabẖ ṯero kāraṇ kīnā he. ||15||

 

The sage Narada and goddess (saarad) Sarasvati are (teyrey) Your (seyvak = servants) devotees – obey You. (Vaddey vaddeyray) the great people (tribhvan-i) in the three regions – in water, on/in land and space –, i.e. the whole world, (seyvak) obey You, o Almighty.

(Sabh) all (kudrat-i) powers are (teyri = your) with You, and (too) You are (sir-i sir-i = over the head) the Master and (daataa = giver) provider of all; (sabh-u) everything (kaaran-u) that exists is (teyro) Your (keena = doing) creation. 15

 

ਇਕਿ ਦਰਿ ਸੇਵਹਿ ਦਰਦੁ ਵਞਾਏ ॥ ਓਇ ਦਰਗਹ ਪੈਧੇ ਸਤਿਗੁਰੂ ਛਡਾਏ ॥ ਹਉਮੈ ਬੰਧਨ ਸਤਿਗੁਰਿ ਤੋੜੇ ਚਿਤੁ ਚੰਚਲੁ ਚਲਣਿ ਨ ਦੀਨਾ ਹੇ ॥੧੬॥

Ik ḏar sevėh ḏaraḏ vañā▫e.  O▫e ḏargėh paiḏẖe saṯgurū cẖẖadā▫e.  Ha▫umai banḏẖan saṯgur ṯoṛe cẖiṯ cẖancẖal cẖalaṇ na ḏīnā he. ||16||

 

(Ik-i = one type) some persons (seyvah-i = serve, dar-i = in court) obey the Almighty and (vanjnaaey = lose) obviate (darad-u) distress. They (chhaddaaey) are freed of vices in life by (satiguru) the true guru and (paidhey = wear robe of honor) receive honor (dargah) in Divine court.

(Satigur-i) the true guru (torrey) breaks (bandhan) bondage to, i.e. frees from, (haumai) ego and does not (deena) let (chanchal-u) the unsteady (chit-u) mind (chalan-i = move) to waver. 16.

 

ਸਤਿਗੁਰ ਮਿਲਹੁ ਚੀਨਹੁ ਬਿਧਿ ਸਾਈ ॥ ਜਿਤੁ ਪ੍ਰਭੁ ਪਾਵਹੁ ਗਣਤ ਨ ਕਾਈ ॥ ਹਉਮੈ ਮਾਰਿ ਕਰਹੁ ਗੁਰ ਸੇਵਾ ਜਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਭੀਨਾ ਹੇ ॥੧੭॥੨॥੮॥

Saṯgur milhu cẖīnahu biḏẖ sā▫ī.  Jiṯ parabẖ pāvhu gaṇaṯ na kā▫ī.  Ha▫umai mār karahu gur sevā jan Nānak har rang bẖīnā he. ||17||2||8||

 

(Milhu) find (satigur) the true guru and (cheenahu) understand (saaee) that (bidh-i) method, (jit-u) by which you can (paavhu) find (prabh-u) the Almighty, i.e. live by IT’s commands; (na kaai = not any) no (ganat = count) account of deeds is then found which may come in way of union with the Creator.

(Maar-i) kill (haumai) ego and (karhu = perform, seyva = service) obey (gur) the guru – who teaches to obey Divine commands; this is how one (bheenaa = rised) is imbued (rang-i) with love of (har-i) the Almighty – and finds IT. 17. 2. 8.