SGGS pp 1033-1035, Maaroo M: 1, Solhaey 13-14.

 

ਮਾਰੂ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਕਾਇਆ ਨਗਰੁ ਨਗਰ ਗੜ ਅੰਦਰਿ ॥ ਸਾਚਾ ਵਾਸਾ ਪੁਰਿ ਗਗਨੰਦਰਿ ॥ ਅਸਥਿਰੁ ਥਾਨੁ ਸਦਾ ਨਿਰਮਾਇਲੁ ਆਪੇ ਆਪੁ ਉਪਾਇਦਾ ॥੧॥

Mārū mėhlā 1 ḏakẖ▫ṇī.  Kā▫i▫ā nagar nagar gaṛ anḏar.  Sācẖā vāsā pur gagnanḏar.  Asthir thān saḏā nirmā▫il āpe āp upā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo (dakhni = of south) as sung in the South. (Kaaiaa) the human body is (nagar-u = town) is the habitat within which is another (nagar) dwelling (andar-i) inside (garr) a fort. (Vaasaa) the abode of (saachaa) the Eternal is (pur-i) in the habitat (gaganandar-i) in the sky, i.e. the Almighty abides in the mind made exalted by awareness of Divine commands.

This (thaan-u) place is (asthir) unshakable and (sadaa) ever (nirmaail-u) pristine, where (aapey = self) the Creator (upaaidaa) manifests (aap-u) the self – in the mind. 1.

 

ਅੰਦਰਿ ਕੋਟ ਛਜੇ ਹਟਨਾਲੇ ॥ ਆਪੇ ਲੇਵੈ ਵਸਤੁ ਸਮਾਲੇ ॥ ਬਜਰ ਕਪਾਟ ਜੜੇ ਜੜਿ ਜਾਣੈ ਗੁਰ ਸਬਦੀ ਖੋਲਾਇਦਾ ॥੨॥

Anḏar kot cẖẖaje hatnāle.  Āpe levai vasaṯ samāle.  Bajar kapāt jaṛe jaṛ jāṇai gur sabḏī kẖolā▫iḏā. ||2||

 

(Andar-i) within the body are (kott) forts and (chhajey) covered (hattnaaley) contiguous shops. (Aapey = self) the Almighty (leyvai) takes (vast-u) substance and (samaaley) takes care of it. (Kapaatt) the shutters to these are (bajar) tough and (jarreey) fixed, which the Creator alone (jaanai) knows and (kholaaidaa) causes to be opened with (sabdi = with words) with the guru’s guidance. 2.

Message: Divine messages are received by God being in the the mind but one known them with the guru’s guidance.

 

ਭੀਤਰਿ ਕੋਟ ਗੁਫਾ ਘਰ ਜਾਈ ॥ ਨਉ ਘਰ ਥਾਪੇ ਹੁਕਮਿ ਰਜਾਈ ॥ ਦਸਵੈ ਪੁਰਖੁ ਅਲੇਖੁ ਅਪਾਰੀ ਆਪੇ ਅਲਖੁ ਲਖਾਇਦਾ ॥੩॥

Bẖīṯar kot gufā gẖar jā▫ī.  Na▫o gẖar thāpe hukam rajā▫ī.  Ḏasvai purakẖ alekẖ apārī āpe alakẖ lakẖā▫iḏā. ||3||

 

(Bheetar-i) within it are (kott) forts, (gufaa) caves, (ghar) homes and other (jaai) places. The Creator (thaapey) established (nau) nine (ghar = houses) openings to the body which are (hukam rajaai) with IT’s will.

But (purakh-u) the all-pervasive (aleykh-u = without signs) formless (apaari) Infinite master is found (dasvai) through the tenth gate which is (alakh-u) unseen and (aap-e) IT-self (lakhaaida) makes IT-self known – with IT’s grace. 3

 

ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਇਕ ਵਾਸਾ ॥ ਆਪੇ ਕੀਤੋ ਖੇਲੁ ਤਮਾਸਾ ॥ ਬਲਦੀ ਜਲਿ ਨਿਵਰੈ ਕਿਰਪਾ ਤੇ ਆਪੇ ਜਲ ਨਿਧਿ ਪਾਇਦਾ ॥੪॥

Pa▫uṇ pāṇī agnī ik vāsā.  Āpe kīṯo kẖel ṯamāsā.  Balḏī jal nivrai kirpā ṯe āpe jal niḏẖ pā▫iḏā. ||4||

 

(Paun) air, (paani) water and (agni) fire have (ik) one (vaasa) abode – they exist together; (aapey = self) the Creator has (keeto) created this (kheyl = play, tamaasa = show) wondrous play.

(Baldi) the burning fire – of jealousy and craving in the humans – (nivrai = done away) is extinguished (jal-i) with water (tey) with IT’s (kirpa) kindness when (aapey) IT (paaidaa) puts (jal-i = of water, nidh-i = treausre) in the ocean, i.e. with IT’s grace. 4.

 

ਧਰਤਿ ਉਪਾਇ ਧਰੀ ਧਰਮ ਸਾਲਾ ॥ ਉਤਪਤਿ ਪਰਲਉ ਆਪਿ ਨਿਰਾਲਾ ॥ ਪਵਣੈ ਖੇਲੁ ਕੀਆ ਸਭ ਥਾਈ ਕਲਾ ਖਿੰਚਿ ਢਾਹਾਇਦਾ ॥੫॥

Ḏẖaraṯ upā▫e ḏẖarī ḏẖaram sālā.  Uṯpaṯ parla▫o āp nirālā.  Pavṇai kẖel kī▫ā sabẖ thā▫ī kalā kẖincẖ dẖāhā▫iḏā. ||5||

 

The Creator (uppaaey) has created and (dhari = placed) established (dharat-i) the earth as (saala) the place (dharam) to carry out duties by the creatures – as per commands of the Creator. IT causes (utpat-i) creation and (parlau) destruction – births and deaths – but (aap-i) IT-self remains (niraala = different) not subject to this – is ever in One unshakable state.

IT has (keeaa) made (kheyl-u) the play/phenomenon (pavnai = air) of breathing with presence of the soul at (sabh) all (jaai) places, i.e. for everyone, and (dhaahaaida) causes demolition/death (khinch-i = pulling) by withdrawing IT’s (kalaa) power, i.e. withdrawing the soul. 5.

 

Note: According to a belief if a leaf each is taken from all existing plants big and small, it would be (atthaarah) eighteen (bhaar) loads. Atthaarah Bhaar is an expression to represent all vegetation and is used in the verse below.

 

ਭਾਰ ਅਠਾਰਹ ਮਾਲਣਿ ਤੇਰੀ ॥ ਚਉਰੁ ਢੁਲੈ ਪਵਣੈ ਲੈ ਫੇਰੀ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਦੀਪਕ ਰਾਖੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਦਾ ॥੬॥

Bẖār aṯẖārah mālaṇ ṯerī.  Cẖa▫ur dẖulai pavṇai lai ferī.  Cẖanḏ sūraj ḏu▫e ḏīpak rākẖe sas gẖar sūr samā▫iḏā. ||6||

 

(Bhaara atthaarah) the entire vegetation is (teyri) Your (maalan-i) she-gardener – the garden. (Lai = taking, pheyri = movement back and forth) swaying of branches is (chaur) the fly-swash (ddhulai) waving over You – showing obedience to You.

The Creator has (raakhey) placed (chand-u) the moon and (sooraj-u) sun as (duey-i) two (deepak) lamps; with (soor-u) the sun (samaaida = merging, ghar-i = in house) providing light for (sas-i) to the moon to light, i.e. when the Supreme consciousness enlightens the mind. 6.

 

Note: The above verses laid the foundation for the mind being enlightened with awareness of the Almighty. The verses below show its effect on the mind and conduct of the person. The next verse takes the example of the birds resting on a tree for the night and flying away in the morning because they find nothing to sustain them. Likening the human body with a tree, Guru Nanak says if one feels satisfied with finding God within, the organs are not tempted to look elsewhere unlike the birds flying away.

 

ਪੰਖੀ ਪੰਚ ਉਡਰਿ ਨਹੀ ਧਾਵਹਿ ॥ ਸਫਲਿਓ ਬਿਰਖੁ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਵਹਿ ॥ ਗੁਰਮੁਖਿ ਸਹਜਿ ਰਵੈ ਗੁਣ ਗਾਵੈ ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਾਇਦਾ ॥੭॥

Pankẖī pancẖ udar nahī ḏẖāvėh.  Safli▫o birakẖ amriṯ fal pāvahi.  Gurmukẖ sahj ravai guṇ gāvai har ras cẖog cẖugā▫iḏā. ||7||

 

The mind of one who follows the guru is like a tree from which: (Panch) the five (pankhi) birds do not (uddar-i) fly and (dhaavah-i = run) go away, i.e. the five sensory organs are not tempted allurements, and hence the mind stays steady. Because (birakh-u) the tree is (saphalio) fruit bearing and they (paavah-i) get (amrit) the life-giving (phal-u) fruit, i.e. the mind has Naam within which makes the whole being steady.

That is because the tree-mind (chugaaida = gives to peck) provides (har-i) the Divine (ras-u) elixir – using this as metaphor – (Gurmukh-i) one who follows the guru to live by Divine commands, (sahj-i) remains steady, (ravai) utters, (gaavai = sings) praises and emulates Divine virtues and commands. 7.

 

ਝਿਲਮਿਲਿ ਝਿਲਕੈ ਚੰਦੁ ਨ ਤਾਰਾ ॥ ਸੂਰਜ ਕਿਰਣਿ ਨ ਬਿਜੁਲਿ ਗੈਣਾਰਾ ॥ ਅਕਥੀ ਕਥਉ ਚਿਹਨੁ ਨਹੀ ਕੋਈ ਪੂਰਿ ਰਹਿਆ ਮਨਿ ਭਾਇਦਾ ॥੮॥

Jẖilmil jẖilkai cẖanḏ na ṯārā.  Sūraj kiraṇ na bijul gẖaiṇārā.  Akthī katha▫o cẖihan nahī ko▫ī pūr rahi▫ā man bẖā▫iḏā. ||8||

 

There are no (jhilmil) flashing (jhilkai) shining of (chand-u) the moon and (taara) the stars at night; nor are there (kiran-i) rays of (sooraj) the sun or (bijul) lightning (gainaara) in the sky, i.e. the mind focused on God is not distracted by anything.

I am (kathau) talking of (akathi) the indescribable Almighty within, who has (na koi = not any) no (chihan-u) feature, but (rahiaa) is present (poor = filling) everywhere and is (bhaaida) is pleasing (man-i) to the mind – and it does not look elsewhere when God is within it. 8.

 

ਪਸਰੀ ਕਿਰਣਿ ਜੋਤਿ ਉਜਿਆਲਾ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਆਪਿ ਦਇਆਲਾ ॥ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੁ ਸਦਾ ਧੁਨਿ ਨਿਰਭਉ ਕੈ ਘਰਿ ਵਾਇਦਾ ॥੯॥

Pasrī kiraṇ joṯ uji▫ālā.  Kar kar ḏekẖai āp ḏa▫i▫ālā.  Anhaḏ ruṇ jẖuṇkār saḏā ḏẖun nirbẖa▫o kai gẖar vā▫iḏā. ||9||

 

When (kiran-i) ray of (jot-i) Divine light (pasri = comes) enters, the mind (ujiaala = light) is enlightened. Then one understands that (daiaala) the kind Creator (kar-i kar-i) creates and (deykhai) watches – looks after.

(Anhad) incessant (runjhunkaar-u) sweet (dhun-i) melody (sadaa) ever (vaaida) plays in (ghar-i) the house of (nirbhau = fearless – who is not answerable to none) the Almighty, i.e. the mind experiences God’s presence. 9.

 

Page 1034

 

ਅਨਹਦੁ ਵਾਜੈ ਭ੍ਰਮੁ ਭਉ ਭਾਜੈ ॥ ਸਗਲ ਬਿਆਪਿ ਰਹਿਆ ਪ੍ਰਭੁ ਛਾਜੈ ॥ ਸਭ ਤੇਰੀ ਤੂ ਗੁਰਮੁਖਿ ਜਾਤਾ ਦਰਿ ਸੋਹੈ ਗੁਣ ਗਾਇਦਾ ॥੧੦॥

Anhaḏ vājai bẖaram bẖa▫o bẖājai.  Sagal bi▫āp rahi▫ā parabẖ cẖẖājai.  Sabẖ ṯerī ṯū gurmukẖ jāṯā ḏar sohai guṇ gā▫iḏā. ||10||

 

When celestial music (vaajai) plays in the mind (anhad-u) incessantly – the mind experiences God – and (bhram-u) the delusion – that God is far somewhere -, and hence (bhau) fear of lack of protection (bhaajai = run) leave; one sees (prabh-u) God (biaap-i rahiaa = pervading) present (sagal) everywhere and (chhaajai = covering) protects the believers.

O Almighty, (sabh) all places are (teyri) Yours, i.e. You are present everywhere, but (too) You are (jaata = known) recognized (gurmukh-i) with the guru’s guidance; the guru’s follower (gaaida = sings) praises and emulates (gun) Divine virtues and (sohai = looks good) is glorified (dar-i) in Divine court – is accepted for union with the Creator. 10.

 

ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰਮਲੁ ਸੋਈ ॥ ਅਵਰੁ ਨ ਜਾਣਾ ਦੂਜਾ ਕੋਈ ॥ ਏਕੰਕਾਰੁ ਵਸੈ ਮਨਿ ਭਾਵੈ ਹਉਮੈ ਗਰਬੁ ਗਵਾਇਦਾ ॥੧੧॥

Āḏ niranjan nirmal so▫ī.  Avar na jāṇā ḏūjā ko▫ī.  Ėkankār vasai man bẖāvai ha▫umai garab gavā▫iḏā. ||11||

 

(Aad-i) the Primal Being is (niranjan-u) unstained by the world-play and (nirmal-u) pristine. I do not (jaana = know) recognize (koi) any (avar-u, dooja = second) other Master.

One who (gavaaidaa = loses) gives up (haumai) ego and (garab-u) vanity – the impediments to finding God -, (ekankaar-u = one form) the One Almighty (vasai = abides) is found and (bhaavai) liked (man-i) by that mind. 11.

 

ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਤਿਗੁਰਿ ਦੀਆ ॥ ਅਵਰੁ ਨ ਜਾਣਾ ਦੂਆ ਤੀਆ ॥ ਏਕੋ ਏਕੁ ਸੁ ਅਪਰ ਪਰੰਪਰੁ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਦਾ ॥੧੨॥

Amriṯ pī▫ā saṯgur ḏī▫ā.  Avar na jāṇā ḏū▫ā ṯī▫ā.  Ėko ek so apar parampar parakẖ kẖajānai pā▫iḏā. ||12||

 

One whom (amrit-u) Divine elixir is (deeaa) given (satigur-i) by the true guru, (peeaa) drinks it, i.e. one who receives awareness of Naam or Divine virtues and commands by the guru, lives by them. S/he (jaana) knows no (avar-u) other (dooaa) second or (teeaa) third, i.e. s/he recognizes only the One Master.

(Eyko) that One (eyk-u) alone (su) that is (apar) Infinite, (pranpar-u) far and still far – without any boundary – IT (parakh-i) examines and then (paaidaa) puts (khajaanai) in the treasury, i.e. tests souls for compliance with IT’s commands and then accepts, those found complying, for union with IT. 12.

Note: In physical terms it means that if one acts as one should, s/he feels at peace with his/her conscience when alive and is accepted by the Creator for union with IT.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਸਚੁ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਚੀਰਾ ॥ ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਧੁ ਜਾਚੈ ਕਰਮਿ ਮਿਲੈ ਸੋ ਪਾਇਦਾ ॥੧੩॥

Gi▫ān ḏẖi▫ān sacẖ gahir gambẖīrā.  Ko▫e na jāṇai ṯerā cẖīrā. Jeṯī hai ṯeṯī ṯuḏẖ jācẖai karam milai so pā▫iḏā. ||13||

 

People aim to get (giaan-u) awareness of Your virtues and commands, and to (dhiaan-u) contemplate, o (sach-u) Eternal Master, but You are very (gahr-i) deep in virtues and (gambheeraa) profound. (Koey na) no one (jaanai) knows (teyra) your (cheeraa) expanse – it is hard to understand You without help from the guru.

(Jeyti = as much) all humankind that (hai = is) exists (teyti = that much) they all (jaachai) seek (tudh-u) You; but You are (milai) found (karam-i) by deeds, i.e. one who cmplies with Your commands, (paaidaa) finds You. 13.

 

ਕਰਮੁ ਧਰਮੁ ਸਚੁ ਹਾਥਿ ਤੁਮਾਰੈ ॥ ਵੇਪਰਵਾਹ ਅਖੁਟ ਭੰਡਾਰੈ ॥ ਤੂ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਸਦਾ ਪ੍ਰਭੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧੪॥

Karam ḏẖaram sacẖ hāth ṯumārai.  veparvāh akẖut bẖandārai.  Ŧū ḏa▫i▫āl kirpāl saḏā parabẖ āpe mel milā▫iḏā. ||14||

 

(Karam-u) deeds of (dharam-u) dutifulness/obedience, o (sach-u) Eternal Master, are (tumaarai) in Your (haath-i) hands, i.e. one lives by Your commands with Your grace. Your (bhanddaarai) store houses of grace are (akhutt) inexhaustible, (veyparvaah = carefree – answerable to none) O highest Master.

(Too) You are (sadaa) ever (daiaal-u) compassionate and (kirpaal-u) kind to (milaaidaa = cause to meet) lead the seeker to (meyl-i) for union with You, o (prabh-u) Master. 14.

 

ਆਪੇ ਦੇਖਿ ਦਿਖਾਵੈ ਆਪੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥ ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਕਰਤਾ ਆਪੇ ਮਾਰਿ ਜੀਵਾਇਦਾ ॥੧੫॥

Āpe ḏekẖ ḏikẖāvai āpe.  Āpe thāp uthāpe āpe.  Āpe joṛ vicẖẖoṛe karṯā āpe mār jīvā▫iḏā. ||15||

 

(Aapey = self) the Almighty (deykh-i) watches the creatures and (aapey) IT-self (dikhaavai = shows) grants IT’s vision – to those IT approves. IT (thaapey = establishes) creates and (uthaapey = de-establishes) destroys.

(Karta) the Creator (aapey) IT-self (jorr-i) unites and (vichhorrey) separates; IT-self (maar-i) kills and (jeevaaida) revives, i.e. causes the creatures to commit vices and then takes them out of them. 15.

 

ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਧੁ ਅੰਦਰਿ ॥ ਦੇਖਹਿ ਆਪਿ ਬੈਸਿ ਬਿਜ ਮੰਦਰਿ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਹਰਿ ਦਰਸਨਿ ਸੁਖੁ ਪਾਇਦਾ ॥੧੬॥੧॥੧੩॥

Jeṯī hai ṯeṯī ṯuḏẖ anḏar.  Ḏekẖėh āp bais bij manḏar.  Nānak sācẖ kahai benanṯī har ḏarsan sukẖ pā▫iḏā. ||16||1||13||

 

(Jeyti = as much) all creation there (hai) is, (teyti = that much) all that is (andar-i) in (tudh-u) You, i.e. is subject to Your commands. (Aap-i = IT-self) the Almighty (deykha-i) watches, (bais-i) sitting in (bij) the strong (mandar-i = abode) house, i.e. is IT-self not affected by the world-play.

Nanak makes this (saach-u) true (kahai = says, beynanti = supplication) submission to all; one who obtains vision of (har-i) the Almighty within, (paaidaa = obtains) experiences (sukh-u) peace. 16. 1. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਦਰਸਨੁ ਪਾਵਾ ਜੇ ਤੁਧੁ ਭਾਵਾ ॥ ਭਾਇ ਭਗਤਿ ਸਾਚੇ ਗੁਣ ਗਾਵਾ ॥ ਤੁਧੁ ਭਾਣੇ ਤੂ ਭਾਵਹਿ ਕਰਤੇ ਆਪੇ ਰਸਨ ਰਸਾਇਦਾ ॥੧॥

Mārū mėhlā 1.  Ḏarsan pāvā je ṯuḏẖ bẖāvā.  Bẖā▫e bẖagaṯ sācẖe guṇ gāvā.  Ŧuḏẖ bẖāṇe ṯū bẖāvėh karṯe āpe rasan rasā▫iḏā. ||1||

 

Composition of the first Guru in Raga Maaroo. O Almighty, I can (paava) obtain (darsan-u) vision of You (jey) if I (bhaavaa = liked) am approved (tudh-u) by You, i.e. with Your grace. I (gaava = sing) praise and emulate Your (gun) virtues (bhaaey) with loving (bhagat-i) devotion.

It is with (tudh-u) Your (bhaaney) will/grace that (too) You (bhaavah-i) are liked – create faith -, o (kartey) Creator and (aapey) Yourself (rasaaida) create taste for (rasan) the tongue, i.e. then one enjoys praising Your virtues and emulating them. 1.

 

ਸੋਹਨਿ ਭਗਤ ਪ੍ਰਭੂ ਦਰਬਾਰੇ ॥ ਮੁਕਤੁ ਭਏ ਹਰਿ ਦਾਸ ਤੁਮਾਰੇ ॥ ਆਪੁ ਗਵਾਇ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਦਾ ॥੨॥

Sohan bẖagaṯ parabẖū ḏarbāre.  Mukaṯ bẖa▫e har ḏās ṯumāre.  Āp gavā▫e ṯerai rang rāṯe an▫ḏin nām ḏẖi▫ā▫iḏā. ||2||

 

(Bhagat) the devotees (sohan-i = look good) are glorified (darbaarey) in court of/by (prabhoo) God – are accepted for union. O (har-i) Almighty, (tumaarey) Your (daas = servants) devotees (bhaey) are (mukat-i) emancipated – from vices in life and from rebirth on death.

They (gavaaey = lose) give up (aap-u = self) ego, are (raatey) imbued with (teyrai) Your (rang-i) love and (andin-u = everyday) ever (dhiaaidaa = pay attention) live by Your (naam-u) virtues and commands. 2.

 

ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਦੇਵਾ ॥ ਇੰਦ੍ਰ ਤਪੇ ਮੁਨਿ ਤੇਰੀ ਸੇਵਾ ॥ ਜਤੀ ਸਤੀ ਕੇਤੇ ਬਨਵਾਸੀ ਅੰਤੁ ਨ ਕੋਈ ਪਾਇਦਾ ॥੩॥

Īsar barahmā ḏevī ḏevā.  Inḏar ṯape mun ṯerī sevā.  Jaṯī saṯī keṯe banvāsī anṯ na ko▫ī pā▫iḏā. ||3||

 

(Eisar-u) Shankar/Mahadev, Brahma, (deyvi) goddesses, (deyva) gods; Indra, (tapey) austere ascetics and (mun-i) sages are in (teyri) Your (seyva) service, i.e. obey You.

As also (jati) celibates, (sati) donors and (keytey = as many) all (banvaasi) jungle-dwellers; but (na koi) no one can (paaiaa = find) know Your (ant-u = extent) powers and virtues, i.e. cannot find/experience you by such methods, O Almighty. 3.

ਵਿਣੁ ਜਾਣਾਏ ਕੋਇ ਨ ਜਾਣੈ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪਣ ਭਾਣੈ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ਭਾਣੈ ਸਾਹ ਲਵਾਇਦਾ ॥੪॥

viṇ jāṇā▫e ko▫e na jāṇai.  Jo kicẖẖ kare so āpaṇ bẖāṇai. Lakẖ cẖa▫orāsīh jī▫a upā▫e bẖāṇai sāh lavā▫iḏā. ||4||

 

(Koey na) no one can (jaanai) know God (vin-u) without God (jaanaaey) enabling to know. (Jo kichh-u) whatever IT (karey) does, (su) that is by (aapan) IT’s own (bhaanai) will.

IT (upaaey) creates (jeea) creatures of (chauraasih = eighty four, lakh = hundred thousand) 8.4 million life-forms and (lavaaidaa = causes to take, saah = breath) causes them to live at (aapan = own) IT’s (bhanai) will. 4.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਨਿਹਚਉ ਹੋਵੈ ॥ ਮਨਮੁਖੁ ਆਪੁ ਗਣਾਏ ਰੋਵੈ ॥ ਨਾਵਹੁ ਭੁਲਾ ਠਉਰ ਨ ਪਾਏ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੫॥

Jo ṯis bẖāvai so nihcẖa▫o hovai.  Manmukẖ āp gaṇā▫e rovai.  Nāvhu bẖulā ṯẖa▫ur na pā▫e ā▫e jā▫e ḏukẖ pā▫iḏā. ||5||

 

(Jo) what (bhaavai) pleases (tis-u = that) the Almighty, (so) that (nihchau) certainly (hovai) happens – this is the belief of those who follow the guru. (Manmukh-u = self-willed) one who ignores Divine commands and goes his/her own way, (ganaaey = wants to be counted) claims to do things (aap-u) by the self – faces consequences – and (rovai) wails in suffering.

(Bhulaa) straying (naavahu) from Naam or obedience to Divine commands, s/he (paaey) finds no (tthaur) place, i.e. is shunned by the world and not accepted for union by the Creator; s/he (paaidaa = obtains) suffers (dukh-u) the agony of being in cycles of (aaey = coming) births and (jaaey = going) deaths. 5.

 

ਨਿਰਮਲ ਕਾਇਆ ਊਜਲ ਹੰਸਾ ॥ ਤਿਸੁ ਵਿਚਿ ਨਾਮੁ ਨਿਰੰਜਨ ਅੰਸਾ ॥ ਸਗਲੇ ਦੂਖ ਅੰਮ੍ਰਿਤੁ ਕਰਿ ਪੀਵੈ ਬਾਹੁੜਿ ਦੂਖੁ ਨ ਪਾਇਦਾ ॥੬॥

Nirmal kā▫i▫ā ūjal hansā.  Ŧis vicẖ nām niranjan ansā.  Sagle ḏūkẖ amriṯ kar pīvai bāhuṛ ḏūkẖ na pā▫iḏā. ||6||

 

One who lives by Naam has (nirmal) clean (kaaiaa = body) conduct because s/he has (oojal) clean (hansa) mind. (Vich-i) in (tis-u) that mind (ansa) a part of (niranjan-u) the Pristine (naam-u) Almighty abides.

S/he (kar-i peevai = drinks as) treats (sagley) all (dookh) pain as (amrit-u) life-giving elixir; and does not (paaidaa) suffer (duukh-u) pain (bahurr-i) again – with Divine-grace. 6.

 

ਬਹੁ ਸਾਦਹੁ ਦੂਖੁ ਪਰਾਪਤਿ ਹੋਵੈ ॥ ਭੋਗਹੁ ਰੋਗ ਸੁ ਅੰਤਿ ਵਿਗੋਵੈ ॥ ਹਰਖਹੁ ਸੋਗੁ ਨ ਮਿਟਈ ਕਬਹੂ ਵਿਣੁ ਭਾਣੇ ਭਰਮਾਇਦਾ ॥੭॥

Baho sāḏahu ḏūkẖ parāpaṯ hovai.  Bẖogahu rog so anṯ vigovai.  Harkẖahu sog na mit▫ī kabhū viṇ bẖāṇe bẖarmā▫iḏā. ||7||

 

(Dookh-u = pain) suffering (hovai = happens/is, praapat-i = received) results from (bahu) excessive (saadahu = from taste) merry-making. (Rog) maladies that develop (bhogahu) from indulgence in pleasures, (su) they (ant-i) ultimately (vigovai = frustrate) cause suffering.

(Sog-u = sorrow) maladies (harkhahu) developing from pleasures (na kabahoo) never (mittaee = erased) end; any act (vin-u = without) against (bhaanai = will) Divine commands (bharmaaida) causes to wander – in cycles of births and deaths. 7.

 

ਗਿਆਨ ਵਿਹੂਣੀ ਭਵੈ ਸਬਾਈ ॥ ਸਾਚਾ ਰਵਿ ਰਹਿਆ ਲਿਵ ਲਾਈ ॥ ਨਿਰਭਉ ਸਬਦੁ ਗੁਰੂ ਸਚੁ ਜਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਦਾ ॥੮॥

Gi▫ān vihūṇī bẖavai sabā▫ī.  Sācẖā rav rahi▫ā liv lā▫ī.  Nirbẖa▫o sabaḏ gurū sacẖ jāṯā joṯī joṯ milā▫iḏā. ||8||

 

(Sabaaee) the whole mankind (bhavai = wanders) is (vihooni) devoid of (giaan) awareness – of omnipresence of God. One becomes aware of (saachaa) the Eternal (rav-i rahiaa) pervading everywhere by (laai) fixing (liv) attention on Naam or Divine virtues and commands.

  One who (jaataa = knows) accepts (sabad-u = Word) commands of (nirbhau = without fear of anybody) the Supreme Master as (sach-u) the true guru – and obeys them, (joti = light) that soul (milaaidaa = causes to mix) merges in (jot-i) in the Supreme Spirit. 8.

 

ਅਟਲੁ ਅਡੋਲੁ ਅਤੋਲੁ ਮੁਰਾਰੇ ॥ ਖਿਨ ਮਹਿ ਢਾਹੇ ਫੇਰਿ ਉਸਾਰੇ ॥ ਰੂਪੁ ਨ ਰੇਖਿਆ ਮਿਤਿ ਨਹੀ ਕੀਮਤਿ ਸਬਦਿ  ਭੇਦਿ ਪਤੀਆਇਦਾ ॥੯॥

Atal adol aṯol murāre.  Kẖin mėh dẖāhi fer usāre.  Rūp na rekẖ▫i▫ā miṯ nahī kīmaṯ sabaḏ bẖeḏ paṯī▫ā▫iḏā. ||9||

 

(Muraarey = killer of the demon Mur – metaphor for) the Almighty is (attal-u = inevitable) relevant in all circumstances, (addol-u = unwavering) unchanging and IT’s virtues and powers are (atol-u = un-weighable) beyond measure. IT has the power to (ddhaah-i = demolish) destroy and (usaarey = build) create (pheyr-i) again (mah-i) in (khin) a moment.

IT has neither (roop-u) form nor (reykhiaa = lines on hands and feet) identification marks; neither (mit-i) measure nor (keemat-i) price; is (patiaaida) satisfied when (bheyd-i) pierced by obedience (sabad-i) IT’s commands, i.e. IT is not pleased by any means like rituals, offerings or worship, but obedience to the instructions IT gave to the soul before birth.  9.

Page 1035

 

ਹਮ ਦਾਸਨ ਕੇ ਦਾਸ ਪਿਆਰੇ ॥ ਸਾਧਿਕ ਸਾਚ ਭਲੇ ਵੀਚਾਰੇ ॥ ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਸੀ ਆਪੇ ਸਾਚੁ ਦ੍ਰਿੜਾਇਦਾ ॥੧੦॥

Ham ḏāsan ke ḏās pi▫āre.  Sāḏẖik sācẖ bẖale vīcẖāre.  Manne nā▫o so▫ī jiṇ jāsī āpe sācẖ ḏariṛā▫iḏā. ||10||

 

(Ham) I am (daas) the servant of (daasan = servants) seekers (key) of (piaarey) the beloved Master. (Saadhik) the seekers (veechaarey) reflect on (saach = truth) Naam and are (bhaley) good people.

(Soi = only that) only one who (manney) obeys (naau/naam) Divine commands (jin-i jaasi) shall succeed – in achieving union with the Creator, who (aapey) IT-self (drirraaida) creates firm commitment to (saach-u = truth) Naam or Divine commands. 10.

 

ਪਲੈ ਸਾਚੁ ਸਚੇ ਸਚਿਆਰਾ ॥ ਸਾਚੇ ਭਾਵੈ ਸਬਦੁ ਪਿਆਰਾ ॥ ਤ੍ਰਿਭਵਣਿ ਸਾਚੁ ਕਲਾ ਧਰਿ ਥਾਪੀ ਸਾਚੇ ਹੀ ਪਤੀਆਇਦਾ ॥੧੧॥

Palai sācẖ sacẖe sacẖi▫ārā.  Sācẖe bẖāvai sabaḏ pi▫ārā.  Ŧaribẖavaṇ sācẖ kalā ḏẖar thāpī sācẖe hī paṯī▫ā▫iḏā. ||11||

 

One who has (saach-u = truth) awareness of Naam (palai) in possession, i.e. lives by Naam, is (sachiaara = true) a genuine seeker for (sachey) the Eternal Master. One who finds (sabad-u = word) Divine commands (piaara) lovable, – s/he obeys them and – (bhaavai) is liked by (saachey) the Eternal.

IT has (dhar-i = placed, thaapi = established) established (saach-u = true) IT’s inviolable (kalaa = power) authority (tribhavan-i = in three regions – land, water and space) in the whole world; is (pateeaaida) satisfied (hi) only with (saachey = true person) one who obeys IT. 11.

 

ਵਡਾ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰ ਬਿਨੁ ਸੋਝੀ ਕਿਨੈ ਨ ਹੋਈ ॥ ਸਾਚਿ ਮਿਲੈ ਸੋ ਸਾਚੇ ਭਾਏ ਨਾ ਵੀਛੁੜਿ ਦੁਖੁ ਪਾਇਦਾ ॥੧੨॥

vadā vadā ākẖai sabẖ ko▫ī.  Gur bin sojẖī kinai na ho▫ī.  Sācẖ milai so sācẖe bẖā▫e nā vīcẖẖuṛ ḏukẖ pā▫iḏā. ||12||

 

(Sabh-u koi) everyone (aakhai = says) calls the Almighty (vaddaa vaddaa) great; but (kinai na) no one (hoi) gets (sojhi) awareness of how great IT is, (bin-u) except with guidance of the guru.

One who (milai) meets, i.e. goes to the hereafter (saach-i = with truth) having lived by Divine commands -, (so) that person (bhaaey) is liked/approved (saachey) by the Eternal; s/he is not (veechhurr-i) separated from IT to (paaidaa) suffer (dukh-u) the pain of births and deaths. 12.

 

ਧੁਰਹੁ ਵਿਛੁੰਨੇ ਧਾਹੀ ਰੁੰਨੇ ॥ ਮਰਿ ਮਰਿ ਜਨਮਹਿ ਮੁਹਲਤਿ ਪੁੰਨੇ ॥ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਦੇ ਵਡਿਆਈ ਮੇਲਿ ਨ ਪਛੋਤਾਇਦਾ ॥੧੩॥

Ḏẖurahu vicẖẖune ḏẖāhī runne.  Mar mar janmėh muhlaṯ punne.  Jis bakẖse ṯis ḏe vadi▫ā▫ī mel na pacẖẖoṯā▫iḏā. ||13||

 

Those (vichhuney) separated (dhurahu = from source) from the Creator (runey) wail (dhaahi) loudly. They (mar-i mar-i) keep dying when (muhlat-i = allowed time) the allotted life-span (puney) is over and (janmah-i) are born again every time.

One (jis-u) whom the Creator (bakhsey) bestows grace and (dey = give) imparts (vaddiaaee) virtue – to live by Naam – (meyl-i) unites with IT-self and does not (pachhotaaida) repent, i.e. does not send that soul for rebirth again. 13.

 

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ॥ ਆਪੇ ਤ੍ਰਿਪਤਾ ਆਪੇ ਮੁਕਤਾ ॥ ਆਪੇ ਮੁਕਤਿ ਦਾਨੁ ਮੁਕਤੀਸਰੁ ਮਮਤਾ ਮੋਹੁ ਚੁਕਾਇਦਾ ॥੧੪॥

Āpe karṯā āpe bẖugṯā.  Āpe ṯaripṯā āpe mukṯā.  Āpe mukaṯ ḏān mukṯīsar mamṯā moh cẖukā▫iḏā. ||14||

 

The Almighty is (aapey) IT-self (karta) the Creator – and provider – and IT-self (bhugta) the consumer, being in the creatures. Is IT-self (tripta) satiated as consumer and IT-self (mukta) free from material needs.

Is (aapey) IT-self (mukteesar-u) the Master of emancipation who gives (daan = alms) the benediction of (mukat-i) emancipation and (chukaida) ends (moh-u) attachment and (mamta) possessiveness in the world-play. 14.

 

ਦਾਨਾ ਕੈ ਸਿਰਿ ਦਾਨੁ ਵੀਚਾਰਾ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਅਪਾਰਾ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਅਪਣਾ ਕਰਣੀ ਕਾਰ ਕਰਾਇਦਾ ॥੧੫॥

Ḏānā kai sir ḏān vīcẖārā.  Karaṇ kāraṇ samrath apārā.  Kar kar vekẖai kīṯā apṇā karṇī kār karā▫iḏā. ||15||

 

(Kai sir-i = over head of) of all (daana) benedictions (daan-u) the benediction of (veechaara = contemplation) understanding of awareness of Divine virtues and commands is the most sublime; the Almighty is (apaaraa) the Infinite, (samrath-u) Omnipotent (karan) Creator of (kaaran) the creation.

IT (kar-i kar-i) creates and (veykhai) watches – looks after – (aapna = own) IT’s (keetaa = doing) creation and (karaaidaa = causes to do) engages in (karni = to be done) the allotted (kaar) task/role of everyone. 15.

 

ਸੇ ਗੁਣ ਗਾਵਹਿ ਸਾਚੇ ਭਾਵਹਿ ॥ ਤੁਝ ਤੇ ਉਪਜਹਿ ਤੁਝ ਮਾਹਿ ਸਮਾਵਹਿ ॥ ਨਾਨਕੁ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਮਿਲਿ ਸਾਚੇ ਸੁਖੁ ਪਾਇਦਾ ॥੧੬॥੨॥੧੪॥

Se guṇ gāvahi sācẖe bẖāvėh.  Ŧujẖ ṯe upjahi ṯujẖ māhi samāvėh.  Nānak sācẖ kahai benanṯī mil sācẖe sukẖ pā▫iḏā. ||16||2||14||

 

(Sey) those who (bhaavah-i = liked) are blessed by (saachey) the Eternal, (gaavah-i = sing) praise and emulate IT’s virtues. They (upjah-i) are created (tey) from (tujh) You and (samavah-i) merge (maah-i) in You, the Creator.

Nanak (kahai = says) makes this (saach-u) true (beynanti = submission) statement, one who (mil-i) unites with (saachey) the Eternal (paaidaa) attains (sukh-u) peace – is no longer subject to births and deaths. 16. 2. 14.

 

 

SGGS pp 1031-1033, Maaroo M: 1, Sohaley 11-12.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਰਣਿ ਪਰੇ ਗੁਰਦੇਵ ਤੁਮਾਰੀ ॥ ਤੂ ਸਮਰਥੁ ਦਇਆਲੁ ਮੁਰਾਰੀ ॥ ਤੇਰੇ ਚੋਜ ਨ ਜਾਣੈ ਕੋਈ ਤੂ ਪੂਰਾ ਪੁਰਖੁ ਬਿਧਾਤਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Saraṇ pare gurḏev ṯumārī.  Ŧū samrath ḏa▫i▫āl murārī.  Ŧere cẖoj na jāṇai ko▫ī ṯū pūrā purakẖ biḏẖāṯā he. ||1||

 

Composition of the first Guru in Raga Maroo. O (gurdeyv) great guru Almighty, I (parey) place myself in (tumaari) Your (saran-i = sanctuary) care and obedience. (Too) You are (daiaal-u) the kind (samrath-u) Omnipotent (muraari = killer of demon Mur) destroyer of evil – please save me from vices.

(Na koee) no one (jaanai) knows (teyrey) Your (choj) plays; You are (poora) the perfect (purakh-u) Omnipresent (bidhaata) Creator who decides according to our deeds – I have no virtue, please save me. 1.

 

ਤੂ ਆਦਿ ਜੁਗਾਦਿ ਕਰਹਿ ਪ੍ਰਤਿਪਾਲਾ ॥ ਘਟਿ ਘਟਿ ਰੂਪੁ ਅਨੂਪੁ ਦਇਆਲਾ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹਿ ਸਭੁ ਤੇਰੋ ਕੀਆ ਕਮਾਤਾ ਹੇ ॥੨॥

Ŧū āḏ jugāḏ karahi parṯipālā.  Gẖat gẖat rūp anūp ḏa▫i▫ālā.  Ji▫o ṯuḏẖ bẖāvai ṯivai cẖalāvėh sabẖ ṯero kī▫ā kamāṯā he. ||2||

 

(Too) You (karah-i = do, pratipaala = nurturing) have looked after the creatures (aad-i) from the beginning of time (jugaad-i) through the ages. O (anoop-u) unique (daiaala) kind and (roop-u) beautiful Master, You are present (ghatt-i ghatt-i) in everybody/mind.

You (chalaavah-i = cause to move) cause everyone to act from within; (sabh-u) everyone (kamaata) does (teyro) You (keeaa) doing, i.e. you act through the creatures. 2.

 

 

ਅੰਤਰਿ ਜੋਤਿ ਭਲੀ ਜਗਜੀਵਨ ॥ ਸਭਿ ਘਟ ਭੋਗੈ ਹਰਿ ਰਸੁ ਪੀਵਨ ॥ ਆਪੇ ਲੇਵੈ ਆਪੇ ਦੇਵੈ ਤਿਹੁ ਲੋਈ ਜਗਤ ਪਿਤ ਦਾਤਾ ਹੇ ॥੩॥

Anṯar joṯ bẖalī jagjīvan.  Sabẖ gẖat bẖogai har ras pīvan.  Āpe levai āpe ḏevai ṯihu lo▫ī jagaṯ piṯ ḏāṯā he. ||3||

 

(Bhali = good) the Sublime (jot-i = light) Spirit of (jagjeevan = life of the world) the Almighty is (antar-i) in everyone. IT (bhogai) enjoys being present in (sabh-i) all (ghatt) bodies which (peevan) drink (har-i) the Divine (ras-u) elixir, i.e. God reveals IT-self to those who praise and live by IT’s virtues and they are happy.

(Aapey = self) the Almighty being present in all (leyvai) receives the elixir which IT-self (deyvai) gives; IT is (pit) the father of the creatures of (jagat) the world comprising (tihu) the three (loee) regions – water, land and sky – and (daata = giver) provides for them. 3.

 

ਜਗਤੁ ਉਪਾਇ ਖੇਲੁ ਰਚਾਇਆ ॥ ਪਵਣੈ ਪਾਣੀ ਅਗਨੀ ਜੀਉ ਪਾਇਆ ॥ ਦੇਹੀ ਨਗਰੀ ਨਉ ਦਰਵਾਜੇ ਸੋ ਦਸਵਾ ਗੁਪਤੁ ਰਹਾਤਾ ਹੇ ॥੪॥

Jagaṯ upā▫e kẖel racẖā▫i▫ā.  Pavṇai pāṇī agnī jī▫o pā▫i▫ā.  Ḏehī nagrī na▫o ḏarvāje so ḏasvā gupaṯ rahāṯā he. ||4||

 

The Creator (upaaey) created (jagat-u) the world and (rachaaiaa) made (kheyl-u) the play – causes everything to happen as it pleases. (Jeeo) soul is put in the body composed of the five elements of (pavnai) air, (paani) water, (agni) fire/energy – as also clay and space.

(Deyhi) the body is like a (nagri) town with (nau) nine (darvaajey = doors) openings; there is also (dasva) a tenth gate; (so) that is (rahaata) is kept (gupt-u) hidden – not physical but spiritual in nature. 4.

 

ਚਾਰਿ ਨਦੀ ਅਗਨੀ ਅਸਰਾਲਾ ॥ ਕੋਈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਬਦਿ ਨਿਰਾਲਾ ॥ ਸਾਕਤ ਦੁਰਮਤਿ ਡੂਬਹਿ ਦਾਝਹਿ ਗੁਰਿ ਰਾਖੇ ਹਰਿ ਲਿਵ ਰਾਤਾ ਹੇ ॥੫॥

Cẖār naḏī agnī asrālā.  Ko▫ī gurmukẖ būjẖai sabaḏ nirālā.  Sākaṯ ḏurmaṯ dūbėh ḏājẖėh gur rākẖe har liv rāṯā he. ||5||

 

There are (chaar-i) four (asraala) terrifying (nadi) streams of (agni) fire, i.e. vices which destroy the creature. (They are Hans = envy/conflict, Heyt = attachment, Lobh = greed, Kop = wrath).

(Koi) some rare (gurmukh-i) follower of the guru (boojhai) understands (sabad-i) with instructions of guru and (niraala = different) keeps away from them.

(Saakat = worshippers of Shakti) materialists do not follow the guru but go by their (durmat-i) evil counsel; they (doobah-i) drown and (daajhah-i) burn in these streams of fire; but those who are (raakhey = protected) guided (gur-i) by the guru, are (raata) imbued with love of God and (liv) focus on IT avoiding vices. 5.

 

ਅਪੁ ਤੇਜੁ ਵਾਇ ਪ੍ਰਿਥਮੀ ਆਕਾਸਾ ॥ ਤਿਨ ਮਹਿ ਪੰਚ ਤਤੁ ਘਰਿ ਵਾਸਾ ॥ ਸਤਿਗੁਰ ਸਬਦਿ ਰਹਹਿ ਰੰਗਿ ਰਾਤਾ ਤਜਿ ਮਾਇਆ ਹਉਮੈ ਭ੍ਰਾਤਾ ਹੇ ॥੬॥

Ap ṯej vā▫e parithmī ākāsā.  Ŧin mėh pancẖ ṯaṯ gẖar vāsā.  Saṯgur sabaḏ rahėh rang rāṯā ṯaj mā▫i▫ā ha▫umai bẖarāṯā he. ||6||

 

(Ap-u/aab) water (teyj-u = heat) fire/energy, (vaaey) air, (prithmi = soil) clay and (aakaasa = sky) space: The soul (vaasaa) dwells (mah-i) in (ghar-i = house) the body of (tin) those (panch) five (tat-u) elements – and should adopt their qualities. Water seeking lower level or being humble, fire purifies – we should shun evil, air is available to all equally, the earth is epitome of tolerance, and sky is all encompassing.

(Sabad-i = words of) with instructions of (satigur) the true guru, one (taj-i) gives up (haumai) ego – acting by self-will and (bharaata) the delusion of lack of faith and (rahah-i) remains (raata) imbued (rang-i) with love of the Almighty – to live by Divine commands. 6.

 

ਇਹੁ ਮਨੁ ਭੀਜੈ ਸਬਦਿ ਪਤੀਜੈ ॥ ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਟੇਕ ਟਿਕੀਜੈ ॥ ਅੰਤਰਿ ਚੋਰੁ ਮੁਹੈ ਘਰੁ ਮੰਦਰੁ ਇਨਿ ਸਾਕਤਿ ਦੂਤੁ ਨ ਜਾਤਾ ਹੇ ॥੭॥

Ih man bẖījai sabaḏ paṯījai.  Bin nāvai ki▫ā tek tikījai.  Anṯar cẖor muhai gẖar manḏar in sākaṯ ḏūṯ na jāṯā he. ||7||

 

When (ih = this) the human (man-u) mind (bheejai = rinsed) is imbued with God’s love, it (pateejai = is satisfied) happy to live (sabagd-i = by the Word) by Divine commands. 

(Kiaa = what) there is no other (tteyk) support (bin-u) except (naavai) Divine commands for the mind (ttikeejai) be steady.

(Chor-u = thief) vices (muhai) rob (ghar-u = house, mandar-u = house) the mind (anatar-i) from within; but (in-i) these Saakat do not (jaata = know) realize that (doot-u) the vices are plundering are within. 7.

 

ਦੁੰਦਰ ਦੂਤ ਭੂਤ ਭੀਹਾਲੇ ॥ ਖਿੰਚੋਤਾਣਿ ਕਰਹਿ ਬੇਤਾਲੇ ॥ ਸਬਦ ਸੁਰਤਿ ਬਿਨੁ ਆਵੈ ਜਾਵੈ ਪਤਿ ਖੋਈ ਆਵਤ ਜਾਤਾ ਹੇ ॥੮॥

Ḏunḏar ḏūṯ bẖūṯ bẖīhāle.  Kẖincẖoṯāṇ karahi beṯāle.  Sabaḏ suraṯ bin āvai jāvai paṯ kẖo▫ī āvaṯ jāṯā he. ||8||

 

(Doot) the vices are like (dundar) noisy (bheehaaley) dreadful (bhoot) ghosts; they (karah-i) create (khinchotaan) strife trying to make the mind (beytaaley = out of step) go their way ignoring God’s commands.

(Bin-u = without) by not fixing (surat-i) consciousness on (sabad = word) Divine commands, one (aavai = comes, jaavai = goes) wanders aimlessly – not obeying Divine commands and (khoi) loses (pat-i) honor – is not accepted for union with the Creator; s/he (aavat = comes, jaataa = goes) is put in cycles of births and deaths. 8.

 

ਕੂੜੁ ਕਲਰੁ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥ ਬਿਨੁ ਨਾਵੈ ਕੈਸੀ ਪਤਿ ਤੇਰੀ ॥ ਬਾਧੇ ਮੁਕਤਿ ਨਾਹੀ ਜੁਗ ਚਾਰੇ ਜਮਕੰਕਰਿ ਕਾਲਿ ਪਰਾਤਾ ਹੇ ॥੯॥

Kūṛ kalar ṯan bẖasmai dẖerī.  Bin nāvai kaisī paṯ ṯerī.  Bāḏẖe mukaṯ nāhī jug cẖāre jamkankar kāl parāṯā he. ||9||

 

O human being, you indulge in (koorr-u = falsehood) pretention/deceit and (kalar-u = potassium nitrate which makes the soil useless) useless pursuit for pleasures of (tan-u) the body not realizing that it shall become (ddheyri) a heap (bhasmai = ash) of dust. (Kaisi) how can (teyri) your soul receive (pat-i) honor – in Divine court – (bin-u) without living (naamai) by Naam or Divine commands.

You will be (baadhey) bound and not (mukat-i) released for (chaarey) all four (jug) ages, i.e. will ever be bound, being (paraata = recognized) watched (jamkankar-i) by the agent of Divine justice and (kaal-i) death – shall ever be in cycles of births and deaths. 9.

 

ਜਮ ਦਰਿ ਬਾਧੇ ਮਿਲਹਿ ਸਜਾਈ ॥ ਤਿਸੁ ਅਪਰਾਧੀ ਗਤਿ ਨਹੀ ਕਾਈ ॥ ਕਰਣ ਪਲਾਵ ਕਰੇ ਬਿਲਲਾਵੈ ਜਿਉ ਕੁੰਡੀ ਮੀਨੁ ਪਰਾਤਾ ਹੇ ॥੧੦॥

Jam ḏar bāḏẖe milėh sajā▫ī.  Ŧis aprāḏẖī gaṯ nahī kā▫ī.  Karaṇ palāv kare billāvai ji▫o kundī mīn parāṯā he. ||10||

 

One who disobeys Divine commands will come (baadhey = bound) under control (dar-i = at the place) of (jam) Divine justice and (milah-i) receive (sajaaey) punishment; there is (nahi kaai = not any) no (gat-i) freedom for (tis-u = that) such a (apraadhi = guilty) transgressor.

S/he will then (karey = do, karan palaav = wailing) wail and (billlaavai) cry (jiau) like (meen-u) the fish (paraata) caught on (kunddi) the hook. 10.

ਸਾਕਤੁ ਫਾਸੀ ਪੜੈ ਇਕੇਲਾ ॥ ਜਮ ਵਸਿ ਕੀਆ ਅੰਧੁ ਦੁਹੇਲਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਸੂਝੈ ਆਜੁ ਕਾਲਿ ਪਚਿ ਜਾਤਾ ਹੇ ॥੧੧॥

Sākaṯ fāsī paṛai ikelā.  Jam vas kī▫ā anḏẖ ḏuhelā.  Rām nām bin mukaṯ na sūjẖai āj kāl pacẖ jāṯā he. ||11||

 

(Saakat-u) one turns away from God (parrai = falls, phaasi = in trap) is caught by the Jam (ikeyla) alone – there is none to help. (Jam) Divine justice (keeaa = makes, vas-i = under control) binds (andh-u = blind) one who is blinded by attachment to the world-play and (duheyla = uncomfortable) suffers being in cycles of births and deaths.

The need for (mukat-i) emancipation from attachments does not (soojhai) come to the mind of such a person and s/he (pach-i jaata = destroyed) is caught and punished (aaj-u = to-day, kaal-i = tomorrow) sooner or later, (bin-u) for not living by (naam) commands of (raam) the Almighty. 11.

 

ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਬੇਲੀ ਕੋਈ ॥ ਐਥੈ ਓਥੈ ਰਾਖਾ ਪ੍ਰਭੁ ਸੋਈ ॥ ਰਾਮ ਨਾਮੁ ਦੇਵੈ ਕਰਿ ਕਿਰਪਾ ਇਉ ਸਲਲੈ ਸਲਲ ਮਿਲਾਤਾ ਹੇ ॥੧੨॥

Saṯgur bājẖ na belī ko▫ī.  Aithai othai rākẖā parabẖ so▫ī.  Rām nām ḏevai kar kirpā i▫o sallai salal milāṯā he. ||12||

 

There is (na koi = not any) no permanent (beyli) friend (baajh-u) except (satigur) the true guru, i.e. being in obedience to the guru alone can help here and in the hereafter. (Soi = that) the One (prabh-u) Almighty is (raakhaa) saves him/her (aithai) here and (othai = there) in the.

The guru (kar-i kirpa) kindly (deyvai = gives) imparts awareness of, and guides to live by, (naam-u) virtues and commands of (raam) the Almighty; (iau) this is how he (milaata = mixes) guides to merge with the Supreme Spirit like (salal) water (salalai) with water. 12.

 

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ਭੂਲੇ ਸਿਖ ਗੁਰੂ ਸਮਝਾਏ ॥ ਉਝੜਿ ਜਾਦੇ ਮਾਰਗਿ ਪਾਏ ॥ ਤਿਸੁ ਗੁਰ ਸੇਵਿ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਦੁਖ ਭੰਜਨ ਸੰਗਿ ਸਖਾਤਾ ਹੇ ॥੧੩॥

Bẖūle sikẖ gurū samjẖā▫e.  Ujẖaṛ jāḏe mārag pā▫e.  Ŧis gur sev saḏā ḏin rāṯī ḏukẖ bẖanjan sang sakẖāṯā he. ||13||

 

The guru (samjhaaey = causes to understand) guides (bhooley) the straying (Sikhs) disciples; those (jaadey) going (ujharr-i) astray are (paaey) put on the right (maarag-i) path.

(Sadaa) ever (seyv-i = serve) follow (tis-u = that) the guru (din-u) day and (raati) night; he (bhanjan = destroyer) obviates (dukh) distress of those (sang-i sakhaata = in his company) who follow him. 13.

 

ਗੁਰ ਕੀ ਭਗਤਿ ਕਰਹਿ ਕਿਆ ਪ੍ਰਾਣੀ ॥ ਬ੍ਰਹਮੈ ਇੰਦ੍ਰਿ ਮਹੇਸਿ ਨ ਜਾਣੀ ॥ ਸਤਿਗੁਰੁ ਅਲਖੁ ਕਹਹੁ ਕਿਉ ਲਖੀਐ ਜਿਸੁ ਬਖਸੇ ਤਿਸਹਿ ਪਛਾਤਾ ਹੇ ॥੧੪॥

Gur kī bẖagaṯ karahi ki▫ā parāṇī.  Barahmai in▫ḏar mahes na jāṇī.  Saṯgur alakẖ kahhu ki▫o lakẖī▫ai jis bakẖse ṯisėh pacẖẖāṯā he. ||14||

 

(Kiaa) what (bhagat-i) devotion of the Almighty (gur) guru can (praani) a creature (karah-i) perform? Even (brahmai) Brahma, (indr-i) Indra and (maheys-i) Mahesh/Shankar/Mahadev, i.e. even the gods have not (jaani) known/understood it.

The Almighty is (alakh-u) is Ineffable, so (kahahu) tell me (kiau) how can we (lakheeai) know on our own. One on (jis-u) whom IT (bakhsey) bestows grace (pachhaata = recognizes) understands (tisah-i) that – Divine commands. 14.

ਅੰਤਰਿ ਪ੍ਰੇਮੁ ਪਰਾਪਤਿ ਦਰਸਨੁ ॥ ਗੁਰਬਾਣੀ ਸਿਉ ਪ੍ਰੀਤਿ ਸੁ ਪਰਸਨੁ ॥ ਅਹਿਨਿਸਿ ਨਿਰਮਲ ਜੋਤਿ ਸਬਾਈ ਘਟਿ ਦੀਪਕੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ਹੇ ॥੧੫॥

Anṯar parem parāpaṯ ḏarsan.  Gurbāṇī si▫o parīṯ so parsan.  Ahinis nirmal joṯ sabā▫ī gẖat ḏīpak gurmukẖ jāṯā he. ||15||

 

(Darsan = sight) vision of the Almighty (parapt-i) is obtained by one who has (preym-u) love for IT (antar-i) within. (Su) such a person (parsan-u) touches, i.e. finds the Master, with (preet-i) affection (sio) for (gurbaani) the guru’s teachings.

(Nirmal) the Pristine (jot-i = light) Divine Spirit is present in (sabaaee) all, lighting like (deepak-u) a lamp, (ghatt-i) within the body/mind; (gurmukh-i) one guided by the guru (jaata = knows) recognizes it. 15.

 

ਭੋਜਨ ਗਿਆਨੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ॥ ਜਿਨਿ ਚਾਖਿਆ ਤਿਨਿ ਦਰਸਨੁ ਡੀਠਾ ॥ ਦਰਸਨੁ ਦੇਖਿ ਮਿਲੇ ਬੈਰਾਗੀ ਮਨੁ ਮਨਸਾ ਮਾਰਿ ਸਮਾਤਾ ਹੇ ॥੧੬॥

Bẖojan gi▫ān mahā ras mīṯẖā.  Jin cẖākẖi▫ā ṯin ḏarsan dīṯẖā.  Ḏarsan ḏekẖ mile bairāgī man mansā mār samāṯā he. ||16||

 

(Bhojan) the food of (giaan-u) awareness of Naam has (mahaa) a very (meetthaa) sweet (ras-u) taste, i.e. living by Naam is a highly enjoyable experience. (Jin-i) those who (chaakhiaa = taste) practice it, (tin-i) they (deettha) see (darsan = vision) the Almighty within.

(Deykh-i) seeing (darsan-u) Divine vision (milai = obtained) is experienced by (bairaagi) one who yearns for the Almighty; s/he (maar-i = kills) dissolves (mansa = aspirations of the mind) wishes of (man-u) mind and (samaata) merges in the Almighty. 16.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਪਰਧਾਨਾ ॥ ਤਿਨ ਘਟ ਘਟ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਪਛਾਨਾ ॥ ਨਾਨਕ ਹਰਿ ਜਸੁ ਹਰਿ ਜਨ ਕੀ ਸੰਗਤਿ ਦੀਜੈ ਜਿਨ ਸਤਿਗੁਰੁ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਹੇ ॥੧੭॥੫॥੧੧॥

Saṯgur sevėh se parḏẖānā.  Ŧin gẖat gẖat anṯar barahm pacẖẖānā. Nānak har jas har jan kī sangaṯ ḏījai jin saṯgur har parabẖ jāṯā he. ||17||5||11||

 

Those who (seyvah-i = serve) obey the Almighty (satigur-u) true guru, (sey) they are (pardhaana = president) exalted. (Tin) they (pachaana) recognize (brahm-u) the Creator (antar-i) in (ghatt ghatt) everybody/mind.

O Almighty, please (deejai) give me the ability to praise and emulate (har-i) Divine (jas-u = praise) virtues in (sangat-i) company (ki) of (jan = servants) seekers of the Almighty, (jin-i) who (jaata = known) have themselves found (har-i) the Almighty (prabh-u) Master, supplicates Guru Nanak. 17. 5. 11.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਾਚੇ ਸਾਹਿਬ ਸਿਰਜਣਹਾਰੇ ॥ ਜਿਨਿ ਧਰ ਚਕ੍ਰ ਧਰੇ ਵੀਚਾਰੇ ॥ ਆਪੇ ਕਰਤਾ ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਾਚਾ ਵੇਪਰਵਾਹਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Sācẖe sāhib sirjaṇhāre.  Jin ḏẖar cẖakar ḏẖare vīcẖāre.  Āpe karṯā kar kar vekẖai sācẖā veparvāhā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Saachey) the Eternal (sahib) Master, (sirjanhaarey) Creator; (jin-i) who (veechaarey = considered) planned and (dharey = placed) located (chakr) the orbits of (dhar = earth) the planets, i.e. who planned and executed creation of the universes.

That (karta) Creator (aapey) IT-self (kar-i kar-i) creates and (veykhai) watches; (saacha) the Eternal is (veyparvaaha) carefree, i.e. does not owe IT’s existence to anyone and is unattached to the creation. 1.

 

ਵੇਕੀ ਵੇਕੀ ਜੰਤ ਉਪਾਏ ॥ ਦੁਇ ਪੰਦੀ ਦੁਇ ਰਾਹ ਚਲਾਏ ॥ ਗੁਰ ਪੂਰੇ ਵਿਣੁ ਮੁਕਤਿ ਨ ਹੋਈ ਸਚੁ ਨਾਮੁ ਜਪਿ ਲਾਹਾ ਹੇ ॥੨॥

vekī vekī janṯ upā▫e.  Ḏu▫e panḏī ḏu▫e rāh cẖalā▫e.  Gur pūre viṇ mukaṯ na ho▫ī sacẖ nām jap lāhā he. ||2||

 

IT (upaaey) created (jant) creatures (veyki veyki) of different kinds, with (due-i) two types of (pandi) nature and (chalaaey = causes to move) puts them on two (raah) paths – one who live by Naam or Divine commands and those who do not.

(Mukat-i) emancipation from vices in life is not (hoee) attained (bin-u) without following (poorey) the perfect (gur) guru; (jap-i) remembrance and practice of (naam) commands of (sach-u) the Eternal, as taught by the guru, is (laahaa = gain) beneficial in this regard. 2.

 

ਪੜਹਿ ਮਨਮੁਖ ਪਰੁ ਬਿਧਿ ਨਹੀ ਜਾਨਾ ॥ ਨਾਮੁ ਨ ਬੂਝਹਿ ਭਰਮਿ ਭੁਲਾਨਾ ॥ ਲੈ ਕੈ ਵਢੀ ਦੇਨਿ ਉਗਾਹੀ ਦੁਰਮਤਿ ਕਾ ਗਲਿ ਫਾਹਾ ਹੇ ॥੩॥

Paṛėh manmukẖ par biḏẖ nahī jānā.  Nām na būjẖėh bẖaram bẖulānā.  Lai kai vadẖī ḏen ugāhī ḏurmaṯ kā gal fāhā he. ||3||

 

(Manmukh = self-willed) egoistic people (parrah-i) read (par-u) but do not (jaana) learn (bidh-i) the method – how to lead life. They do not (boojhah-i = understand) take note of Naam or Divine commands – given by the Creator to the soul – and (bhulaana) go astray (bharam-i) in delusion – that they can do what they like.

They (deyn-i) give false (ugaahi/gavaahi) evidence after (lai kai) taking (vaddhi) bribe to; they have (phaahaa) the noose (ka) of (durmat-i) evil sense (gal-i) round the neck, i.e. this makes them liable to punishment by Divine and worldly justice. 3.

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੜਹਿ ਪੁਰਾਣਾ ॥ ਵਾਦੁ ਵਖਾਣਹਿ ਤਤੁ ਨ ਜਾਣਾ ॥ ਵਿਣੁ ਗੁਰ ਪੂਰੇ ਤਤੁ ਨ ਪਾਈਐ ਸਚ ਸੂਚੇ ਸਚੁ ਰਾਹਾ ਹੇ ॥੪॥

Simriṯ sāsṯar paṛėh purāṇā.  vāḏ vakāṇėh ṯaṯ na jāṇā.  viṇ gur pūre ṯaṯ na pā▫ī▫ai sacẖ sūcẖe sacẖ rāhā he. ||4||

 

There are those who (parrah-i) read Smritis, Shastras and Puranas, i.e. scriptures, but do not (jaana = know) learn their essence and only (vakhaana = talk) engage in (vaad-u) argument.

(Tat-u) the essence, i.e. of living by Divine commands is not (paaeeai) obtained (vin-u) without guidance of (poorey) the perfect (gur) guru; he teaches by (sach = truth) God’s commands which makes (soochey = clean) virtuous and leads on (sach-u = true) the right (raaha) the path. 4.

 

ਸਭ ਸਾਲਾਹੇ ਸੁਣਿ ਸੁਣਿ ਆਖੈ ॥ ਆਪੇ ਦਾਨਾ ਸਚੁ ਪਰਾਖੈ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਪ੍ਰਭੁ ਅਪਨੀ ਗੁਰਮੁਖਿ ਸਬਦੁ ਸਲਾਹਾ ਹੇ ॥੫॥

Sabẖ sālāhe suṇ suṇ ākẖai.  Āpe ḏānā sacẖ parākẖai.  Jin ka▫o naḏar kare parabẖ apnī gurmukẖ sabaḏ salāhā he. ||5||

 

(Sabh) everyone (saalaahey) praises the Almighty (aakhai) saying what s/he (sun-i sun-i) hears others saying – but not understanding; (Daanaa = wise) the Omniscient Master knows it; (aapey = self) IT (praakhai) assesses everyone for (sach-u = truth) truthful living.

Those (jin kau) on whom (prabh-u) the Almighty (karey) bestows (apni = own) IT’s (nadar-i = sight of grace) grace; they (salaaha) praise and obey (sabad-u = Divine Word) Divine commands (gurmukh-i) guided by the guru. 5.

 

ਸੁਣਿ ਸੁਣਿ ਆਖੈ ਕੇਤੀ ਬਾਣੀ ॥ ਸੁਣਿ ਕਹੀਐ ਕੋ ਅੰਤੁ ਨ ਜਾਣੀ ॥ ਜਾ ਕਉ ਅਲਖੁ ਲਖਾਏ ਆਪੇ ਅਕਥ ਕਥਾ ਬੁਧਿ ਤਾਹਾ ਹੇ ॥੬॥

Suṇ suṇ ākẖai keṯī baṇī.  Suṇ kahī▫ai ko anṯ na jāṇī.  Jā ka▫o alakẖ lakẖā▫e āpe akath kathā buḏẖ ṯāhā he. ||6||

 

When one (sun-i sun-i) hears others and (aakhai) utters (keyti = unlimited) plenty of (baani) words of praise; they just (sun-i) hear and (kaheeai) utter but (ko na) no one (jaani = knows) understands (ant-u = limit) worth – virtues and commands of the Almighty.

(Taaha) only that person gets (budh-i) understanding of (akath) the indescribable (kathaa = description) virtues and commands of the Almighty (ja kau) whom (alakh-u) the formless Master (aapey) IT-self (lakhaaey) makes known. 6.

 

ਜਨਮੇ ਕਉ ਵਾਜਹਿ ਵਾਧਾਏ ॥ ਸੋਹਿਲੜੇ ਅਗਿਆਨੀ ਗਾਏ ॥ ਜੋ ਜਨਮੈ ਤਿਸੁ ਸਰਪਰ ਮਰਣਾ ਕਿਰਤੁ ਪਇਆ ਸਿਰਿ ਸਾਹਾ ਹੇ ॥੭॥

Janme ka▫o vājėh vāḏẖā▫e.  Sohilṛe agi▫ānī gā▫e.  Jo janmai ṯis sarpar marṇā kiraṯ pa▫i▫ā sir sāhā he. ||7||

 

(Vaajah-i = musical instruments) bands play and (vaadhaaey) congratulations resound (kau = for) on (janmey) birth of a child. And (agiaani) ignorant people (gaaey) sing (sohilarrey) songs of joy.

They do not realize that (jo) whosoever (janmai) is born (tis-u) that has (sarpar) certainly (marna) to die; (saha) the time of birth/death is written (sir-i = on head) for everyone (kirat-u paaiaa) based on past deeds. 7.

 

ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਏ ॥ ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਦੁਖਾ ਸੁਖ ਦੀਏ ॥ ਦੁਖ ਸੁਖ ਹੀ ਤੇ ਭਏ ਨਿਰਾਲੇ ਗੁਰਮੁਖਿ ਸੀਲੁ ਸਨਾਹਾ ਹੇ ॥੮॥

Sanjog vijog merai parabẖ kī▫e.  Sarisat upā▫e ḏukẖā sukẖ ḏī▫e.  Ḏukẖ sukẖ hī ṯe bẖa▫e nirāle gurmukẖ sīl sanāhā he. ||8||

 

(Sanjog-u) union and (vijog-u) separation of the body and soul are (keeay) done by (prabh-i) by the Master (meyrai = my) of all. IT (upaaey) creates (sristt-i = universe) creatures in the world and (deeay) gives them (dukh) pain and (sukh) comfort/peace – based on past deeds.

(Gurmukh-i) those who follow the guru use (seel-u = serenity) virtuous living as (snaaha) the armor – to protect from vices; they remain (niraaley = different) untouched (tey) by (dukh = pain) sorrow and (sukh = comfort) joy – they are steadfast to live by Naam or Divine will. 8.

 

ਨੀਕੇ ਸਾਚੇ ਕੇ ਵਾਪਾਰੀ ॥ ਸਚੁ ਸਉਦਾ ਲੈ ਗੁਰ ਵੀਚਾਰੀ ॥ ਸਚਾ ਵਖਰੁ ਜਿਸੁ ਧਨੁ ਪਲੈ ਸਬਦਿ ਸਚੈ ਓਮਾਹਾ ਹੇ ॥੯॥

Nīke sācẖe ke vāpārī.  Sacẖ sa▫uḏā lai gur vīcẖārī.  Sacẖā vakẖar jis ḏẖan palai sabaḏ sacẖai omāhā he. ||9||

 

(Vaapaari) merchants of (saachey) the Eternal, i.e. those who conduct themselves by Divine commands, are (neekey) are great. They (veechaari) reflect on teachings of (gur) the guru and (lai = take) adopt (sach-u) true (sauda) dealings/conduct.

One who has (sachaa) the true (vakhar-u) merchandise in (palai) possession, i.e. is aware of Naam or Divine commands, s/he is (omaahaa) enthusiastic to live (sabad-i) by commands (sachai) of the Eternal. 9.

 

ਕਾਚੀ ਸਉਦੀ ਤੋਟਾ ਆਵੈ ॥ ਗੁਰਮੁਖਿ ਵਣਜੁ ਕਰੇ ਪ੍ਰਭ ਭਾਵੈ ॥ ਪੂੰਜੀ ਸਾਬਤੁ ਰਾਸਿ ਸਲਾਮਤਿ ਚੂਕਾ ਜਮ ਕਾ ਫਾਹਾ ਹੇ ॥੧੦॥

Kācẖī sa▫uḏī ṯotā āvai.  Gurmukẖ vaṇaj kare parabẖ bẖāvai.  Pūnjī sābaṯ rās salāmaṯ cẖūkā jam kā fāhā he. ||10||

 

(Totta) loss (aavai = comes) is incurred from (kaachi = false) thoughtless (saudi) dealings. (Gurmukh-i) one who follows the guru (karey) does such (vanaj-u) business, i.e. conducts the self, such as (bhaavai) is liked (prabh) the Master.

His/her (poonji) capital is (saabat-u = whole) preserved and (raas-i) investment (salaamat-i = alive) protected, i.e. his/her virtues are not taken away by vices; (phaaha) noose of (jam) Divine justice (chooka) ends, i.e. s/he is steadfast in living by Naam and is not put in cycles of births and deaths. 10.

 

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ਸਭੁ ਕੋ ਬੋਲੈ ਆਪਣ ਭਾਣੈ ॥ ਮਨਮੁਖੁ ਦੂਜੈ ਬੋਲਿ ਨ ਜਾਣੈ ॥ ਅੰਧੁਲੇ ਕੀ ਮਤਿ ਅੰਧਲੀ ਬੋਲੀ ਆਇ ਗਇਆ ਦੁਖੁ ਤਾਹਾ ਹੇ ॥੧੧॥

Sabẖ ko bolai āpaṇ bẖāṇai.  Manmukẖ ḏūjai bol na jāṇai.  Anḏẖule kī maṯ anḏẖlī bolī ā▫e ga▫i▫ā ḏukẖ ṯāhā he. ||11||

 

(Sabh-u ko) everyone (bolai = says) speaks and acts to (aapan) one’s own (bhaanai) liking. (Manmukh-u = self-willed) an egoist (na jaanai) does not know how to (bol-i = say) speak and act (doojai = other) differently, i.e. does not obey Naam.

(Mat-i) thinking and (boli) speech of (andhuley = blind) one blinded by attachment to the world-play is (andhli = blind) without thought; and hence there is (dukh-u) the distress of (aaey = coming, gaiaa = going) births and deaths (taaha) for him/her. 11.

 

ਦੁਖ ਮਹਿ ਜਨਮੈ ਦੁਖ ਮਹਿ ਮਰਣਾ ॥ ਦੂਖੁ ਨ ਮਿਟੈ ਬਿਨੁ ਗੁਰ ਕੀ ਸਰਣਾ ॥ ਦੂਖੀ ਉਪਜੈ ਦੂਖੀ ਬਿਨਸੈ ਕਿਆ ਲੈ ਆਇਆ ਕਿਆ ਲੈ ਜਾਹਾ ਹੇ ॥੧੨॥

Ḏukẖ mėh janmai ḏukẖ mėh marṇā.  Ḏūkẖ na mitai bin gur kī sarṇā.  Ḏūkẖī upjai ḏūkẖī binsai ki▫ā lai ā▫i▫ā ki▫ā lai jāhā he. ||12||

 

The state of a self-willed person is that s/he (janmai) is born (mah-i) in (dukh) distress and (marna) dies in distress caused by transgressions. (Dookh-u) distress does not (mittai = erased) end (bin-u) without (sarna = sanctuary) guidance of (gur) the guru.

S/he (upjai) is born (dookhi) because of faults and (binsai = perishes) dies with (dookhi) the faults; (kiaa) what did s/he (lai aaiaa) bring and what (lai jaaha) shall s/he take, i.e. s/he does not make use of human birth to live by Naam which can end cycles of births and deaths. 12.

 

ਸਚੀ ਕਰਣੀ ਗੁਰ ਕੀ ਸਿਰਕਾਰਾ ॥ ਆਵਣੁ ਜਾਣੁ ਨਹੀ ਜਮ ਧਾਰਾ ॥ ਡਾਲ ਛੋਡਿ ਤਤੁ ਮੂਲੁ ਪਰਾਤਾ ਮਨਿ ਸਾਚਾ ਓਮਾਹਾ ਹੇ ॥੧੩॥

Sacẖī karṇī gur kī sirkārā.  Āvaṇ jāṇ nahī jam ḏẖārā. Dāl cẖẖod ṯaṯ mūl parāṯā man sācẖā omāhā he. ||13||

 

Those who submit to (sirkaara = rule) commands of the guru, their (karni) conduct is (sachi = true) according to Divine commands. They do not come under (dhaara = section of constitution) jurisdiction of (jam) the agent of Divine justice, who puts the erring souls in (aavan-u = coming, jaan-u = going) cycles of births and deaths.

S/he (chhodd-i) leaves (ddal) the branches and (praata = recognizes) takes support of (mool-u = root) the trunk (tat-u = reality) on which branches are dependent, i.e. leaves rituals or worship of gods/goddesses and has (saachaa) true (omaaha) the zeal (man-i) in the mind – to live by Naam. 13.

 
ਹਰਿ ਕੇ ਲੋਗ ਨਹੀ ਜਮੁ ਮਾਰੈ ॥ ਨਾ ਦੁਖੁ ਦੇਖਹਿ ਪੰਥਿ ਕਰਾਰੈ ॥ ਰਾਮ ਨਾਮੁ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਅਵਰੁ ਨ ਦੂਜਾ ਕਾਹਾ ਹੇ ॥੧੪॥

Har ke log nahī jam mārai.  Nā ḏukẖ ḏekẖėh panth karārai.  Rām nām gẖat anṯar pūjā avar na ḏūjā kāhā he. ||14||

 

(Jam-u) the agent of Divine justice does not (maarai = hit) punish (log) people of, i.e. those obedient to, (har-i) God. They do not (deykhah-i = see) experience (dukh-u) the pain of (karaarai) the hard (panth-i) path – of births and deaths.

Their way of (pooja) worship is to contemplate and practice (naam) virtues and commands of (raam) the all-pervasive Master (antar-i = in, ghatt = body) within and (na kaaha) not any (avar-u = other, dooja = second) other. 14.

 

ਓੜੁ ਨ ਕਥਨੈ ਸਿਫਤਿ ਸਜਾਈ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵਹਿ ਰਹਹਿ ਰਜਾਈ ॥ ਦਰਗਹ ਪੈਧੇ ਜਾਨਿ ਸੁਹੇਲੇ ਹੁਕਮਿ ਸਚੇ ਪਾਤਿਸਾਹਾ ਹੇ ॥੧੫॥

Oṛ na kathnai sifaṯ sajā▫ī.  Ji▫o ṯuḏẖ bẖāvėh rahėh rajā▫ī.  Ḏargėh paiḏẖe jān suhele hukam sacẖe pāṯisāhā he. ||15||

 

There is no (orr-u) end to Your devotees (kathnai = saying, siphat-i = praise, sajaaee = embellishment) praising and emulating your virtues, o Almighty. They (rahah-i) live (rajaai) by Your will/commands (jiau) as would (bhaavah-i) please (tudh-u) You.

They live (hukam-i) by commands of (sachey) the Eternal (paatsaaha) Emperor – highest authority – and (suheyley) comfortably (jaan-i) go (dargah) to the Divine court (paidhey) wearing the robe of honor, i.e. are recognized for living by Naam. 15.

 

ਕਿਆ ਕਹੀਐ ਗੁਣ ਕਥਹਿ ਘਨੇਰੇ ॥ ਅੰਤੁ ਨ ਪਾਵਹਿ ਵਡੇ ਵਡੇਰੇ ॥ ਨਾਨਕ ਸਾਚੁ ਮਿਲੈ ਪਤਿ ਰਾਖਹੁ ਤੂ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹਾ ਹੇ ॥੧੬॥੬॥੧੨॥

Ki▫ā kahī▫ai guṇ kathėh gẖanere.  Anṯ na pāvahi vade vadere.  Nānak sācẖ milai paṯ rākẖo ṯū sir sāhā pāṯisāhā he. ||16||6||12||

 

(Ghaneyrey) plenty of people (kathah-i = say) praise (gun) virtues of the Almighty, (kiaa) what more can (kaheeai) can we say about Your virtues, o God. (Vaddey = big, vaddeyrey = still bigger) highly learned people cannot (paavah-i) find (ant-u = limit) the extent of Your virtues and powers.

(Too) You are (sir-i = over the head) above (saahaa) kings and (paatisaaha) emperors, – and I submit to Your care – please (raakhahu) preserve my (pat-i) honor and bless that this seeker (milai) finds You, (saach-u) the Eternal, supplicates Guru Nanak. 16. 6. 12.