SGGS pp 1039-1041, Maaroo M: 1, Solahey 19-20.

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਹਰਿ ਧਨੁ ਸੰਚਹੁ ਰੇ ਜਨ ਭਾਈ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਰਹਹੁ ਸਰਣਾਈ ॥ ਤਸਕਰੁ ਚੋਰੁ ਨ ਲਾਗੈ ਤਾ ਕਉ ਧੁਨਿ ਉਪਜੈ ਸਬਦਿ ਜਗਾਇਆ ॥੧॥

Mārū mėhlā 1.  Har ḏẖan sancẖahu re jan bẖā▫ī.  Saṯgur sev rahhu sarṇā▫ī.  Ŧaskar cẖor na lāgai ṯā ka▫o ḏẖun upjai sabaḏ jagā▫i▫ā. ||1||

Composition of the first Guru in Raga Maaroo. (Rey) O (bhaai = brethren) dear (jan = servants) seekers of the Almighty, (sanchahu) accumulate (dhan-u) the wealth of (har-i) God, i.e. make it your nature to live more and more by Naam or commands of the Almighty. (Seyv-i = serve) follow (satigur) the true guru and (rahahu) be (sarnaaee = sanctuary) in care and obedience of God.

(Taskar-u) a burglar or (chor-u) thief does not, i.e. no vice, (laagai) afflicts (ta = that, kau = to) that person who lives by Naam because (dhun-i) sounds (sabad-i) Commands of the Almighty (upjai = shows) are heard within (jagaaiaa = keeps awake) to keep him/her alert against the vices. 1.

ਤੂ ਏਕੰਕਾਰੁ ਨਿਰਾਲਮੁ ਰਾਜਾ ॥ ਤੂ ਆਪਿ ਸਵਾਰਹਿ ਜਨ ਕੇ ਕਾਜਾ ॥ ਅਮਰੁ ਅਡੋਲੁ ਅਪਾਰੁ ਅਮੋਲਕੁ ਹਰਿ ਅਸਥਿਰ ਥਾਨਿ ਸੁਹਾਇਆ ॥੨॥

Ŧū ekankār nirālam rājā.  Ŧū āp savārėh jan ke kājā.  Amar adol apār amolak har asthir thān suhā▫i▫ā. ||2||

O Almighty, (too) You are (eykankaar-u) the lone (raaja = king) Sovereign Master, (niraalam) untouched by vices in the world-play. (Too) You, (aap-i = self) on Your own (savaarah-i) accomplish (kaaja) purposes (key) of (jan = servants) those who obey You – with Your grace, no vice afflict them.

You are (amar-u = not subject to death) Eternal, (addol-u = unshakable) ever in the same state, (apaar-u) Infinite and (amolak-u = priceless) beyond appraisal, o (har-i) Almighty. You (suhaaiaa) look majestic (thaan-i = in the place) on Your throne/seat which (asthir = un-moving) stable – You are the unchallenged ruler of the universes. 2.

ਦੇਹੀ ਨਗਰੀ ਊਤਮ ਥਾਨਾ ॥ ਪੰਚ ਲੋਕ ਵਸਹਿ ਪਰਧਾਨਾ ॥ ਊਪਰਿ ਏਕੰਕਾਰੁ ਨਿਰਾਲਮੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਆ ॥੩॥

Ḏehī nagrī ūṯam thānā.  Pancẖ lok vasėh parḏẖānā.  Ūpar ekankār nirālam sunn samāḏẖ lagā▫i▫ā. ||3||

(Deyhi) the body is (nagri) is a town and (ootam) a sublime (thaana) place; where (panch) selected (lok) people, (pardhaana = leader) exalted qualities – of Sat = sharing, Santokh = contentment with Divine will, Daiaa = compassion, Dharam = righteousness and Sach = truthfulness – (vasah-i) abide.

(Oopar-i) above all of them is (ekankaar) the One Creator, who is (niraalam-u) untouched (lagaaia = doing) in (sunn) unshakable state like in (samaadh-i) deep meditation, i.e. even above these virtues is the virtue of being in obedience to the Almighty. 3.

ਦੇਹੀ ਨਗਰੀ ਨਉ ਦਰਵਾਜੇ ॥ ਸਿਰਿ ਸਿਰਿ ਕਰਣੈਹਾਰੈ ਸਾਜੇ ॥ ਦਸਵੈ ਪੁਰਖੁ ਅਤੀਤੁ ਨਿਰਾਲਾ ਆਪੇ ਅਲਖੁ ਲਖਾਇਆ ॥੪॥

Ḏehī nagrī na▫o ḏarvāje.  Sir sir karṇaihārai sāje.  Ḏasvai purakẖ aṯīṯ nirālā āpe alakẖ lakẖā▫i▫ā. ||4||

(Dehi) the body (nagri) town has (nau) nine (darvaajey = doors) openings; (karnaihaarey) the Creator has (saajey) created them with functions (sir-i sir-i = on every head) allotted to each.

But the (purakh-u) all-pervasive Almighty is (ateeta) un-attached and (niraala = different) not connected with them; IT is (alakh-u = without signs) unseen but is known when IT (lakhaaiaa = makes known) imparts IT’s awareness of (aapey) IT-self. 4.

ਪੁਰਖੁ ਅਲੇਖੁ ਸਚੇ ਦੀਵਾਨਾ ॥ ਹੁਕਮਿ ਚਲਾਏ ਸਚੁ ਨੀਸਾਨਾ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹਹੁ ਘਰੁ ਅਪਨਾ ਹਰਿ ਆਤਮ ਰਾਮ ਨਾਮੁ ਪਾਇਆ ॥੫॥

Purakẖ alekẖ sacẖe ḏīvānā.  Hukam cẖalā▫e sacẖ nīsānā.  Nānak kẖoj lahhu gẖar apnā har āṯam rām nām pā▫i▫ā. ||5||

(Purakh-u) the all-pervasive Almighty with (sachey) eternal (deevaana = court) authority is (aleykh-u = beyond writing) beyond description. IT (chalaaey = causes to move) causes everything to happen (hukam-i = by order) at will; obedience to IT’s Hukam/commands is (sach-u = true) the real (neesaana) sign for recognition in Divine court.

We should (khoj-i lahahu) search to find God in (apna = own) our (ghar-u = house) mind; this is how (raam) the Almighty (aatam) within (paaiaa) is found – and awareness of Divine commands obtained, says Guru Nanak. 5.

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ਸਰਬ ਨਿਰੰਜਨ ਪੁਰਖੁ ਸੁਜਾਨਾ ॥ ਅਦਲੁ ਕਰੇ ਗੁਰ ਗਿਆਨ ਸਮਾਨਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੈ ਗਰਦਨਿ ਮਾਰੇ ਹਉਮੈ ਲੋਭੁ ਚੁਕਾਇਆ ॥੬॥

Sarab niranjan purakẖ sujānā.  Aḏal kare gur gi▫ān samānā.  Kām kroḏẖ lai garḏan māre ha▫umai lobẖ cẖukā▫i▫ā. ||6||

(Purakh-u) the all-pervasive Almighty is (sujaana = wise) Omniscient and (niranjan = unstained) untouched by (sarab) all happenings in the world-play. IT is (samaana) equally (karey = delivers, adal = justice) just to all; this is understood with (giaan) awareness of IT’s virtues imparted by (gur) the guru.

One who (chukaaiaa = ends) stops (haumai = ego) acting by self-will and obeys God, s/he (lai) takes (kaam-u) lust, (krodh-u) wrath and (lobh-u) greed etc (gardan-i) by the neck and (maarey) kills them, i.e. is rid of vices. 6.

ਸਚੈ ਥਾਨਿ ਵਸੈ ਨਿਰੰਕਾਰਾ ॥ ਆਪਿ ਪਛਾਣੈ ਸਬਦੁ ਵੀਚਾਰਾ ॥ ਸਚੈ ਮਹਲਿ ਨਿਵਾਸੁ ਨਿਰੰਤਰਿ ਆਵਣ ਜਾਣੁ ਚੁਕਾਇਆ ॥੭॥

Sacẖai thān vasai nirankārā.  Āp pacẖẖāṇai sabaḏ vīcẖārā.  Sacẖai mahal nivās niranṯar āvaṇ jāṇ cẖukā▫i▫ā. ||7||

(Nirankaara) the Formless God (vasai) abides at (sachai = true, thaan-i = place) devotees mind, i.e. is found by one who has given up the above vices. S/he (pachaanai) recognizes (aap-i) the self – God within by (veechaara) contemplating (sabad-u = Divine word) Hukam. (Note: Gurbani says elsewhere: Kahu Nanak jin hukam pachhaata; prabh sahib ke tin bheyd jaata. SGGS p 885 – one who understands and obeys Hukam finds the Almighty).

One who has (nivaas-u) the abode of God in (sachai) true (mahal-i=palace) mind, i.e. keeps the Master in mind, (nirantar-i) without a break – in all activities – (chukaaiaa) ends his/her (aavan = coming, jaan-u = going) being in cycles of births and deaths. 7.

ਨਾ ਮਨੁ ਚਲੈ ਨ ਪਉਣੁ ਉਡਾਵੈ ॥ ਜੋਗੀ ਸਬਦੁ ਅਨਾਹਦੁ ਵਾਵੈ ॥ ਪੰਚ ਸਬਦ ਝੁਣਕਾਰੁ ਨਿਰਾਲਮੁ ਪ੍ਰਭਿ ਆਪੇ ਵਾਇ ਸੁਣਾਇਆ ॥੮॥

Nā man cẖalai na pa▫uṇ udāvai.  Jogī sabaḏ anāhaḏ vāvai.  Pancẖ sabaḏ jẖuṇkār nirālam parabẖ āpe vā▫e suṇā▫i▫ā. ||8||

One who lives by Hukam, his/her (man-u) mind neither (chalai) wavers nor does (paun-u) the wind (uddaavai) blow it away, i.e. is unaffected by temptations. (Anaahad) incessant (sabad-u = word) Divine messages – with celestial music – (vaavai) play in the mind of such a (jogi/yogi = union seeker) seeker, i.e. s/he is connected with the Almighty all the time.

(Prabh-i) the Almighty (aap-i) IT-self (vaaey) plays and (sunaaiaa) causes him/her to hear (niraalam-u) the unique and (jhunkaar) enjoyable (sabad = word/sound) music of (panch) five types, i.e. is pleased to enable the devotee to connect with IT. (Note: The five types of musical instruments are; blowing – like trumpets, leather – like drums, stringed, metal and earthen ware. 8.

ਭਉ ਬੈਰਾਗਾ ਸਹਜਿ ਸਮਾਤਾ ॥ ਹਉਮੈ ਤਿਆਗੀ ਅਨਹਦਿ ਰਾਤਾ ॥ ਅੰਜਨੁ ਸਾਰਿ ਨਿਰੰਜਨੁ ਜਾਣੈ ਸਰਬ ਨਿਰੰਜਨੁ ਰਾਇਆ ॥੯॥

Bẖa▫o bairāgā sahj samāṯā.  Ha▫umai ṯi▫āgī anhaḏ rāṯā.  Anjan sār niranjan jāṇai sarab niranjan rā▫i▫ā. ||9||

S/he (bhau = fear) respects, and (bairaaga) yearns for, and (samaata) remains absorbed in the Almighty (sahaj-i) in a state of poise. S/he (tiaagi) gives up (haumai) eg0 and is (anhad-i) incessantly (raata) imbued with IT’s love.

S/he (saar-i) applies (anjan-u) the eye-medicine – of awareness of Divine commands imparted by the guru and – (jaanai = knows) recognizes (niranjan-u) the pristine Master within; that (raaiaa = king) Sovereign Master is (sarab) all-pervasive but (niranjan-u = unstained) unaffected by the world-play. 9.

ਦੁਖ ਭੈ ਭੰਜਨੁ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥ ਰੋਗ ਕਟੇ ਕਾਟੀ ਜਮ ਫਾਸੀ ॥ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਸੋ ਭਉ ਭੰਜਨੁ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੧੦॥

Ḏukẖ bẖai bẖanjan parabẖ abẖināsī.  Rog kate kātī jam fāsī.  Nānak har parabẖ so bẖa▫o bẖanjan gur mili▫ai har parabẖ pā▫i▫ā. ||10||

Obedience of (abinaasi = imperishable) the Eternal (prabh-u) Master (bhanjan-u = destroys) obviates (dukh) the agony of (bhai/bhav = world) rebirth in the world. It (kattey = cuts) removes (rog = disease) vices and hence his/her (phaasi = noose) being taken by (jam) the agent of Divine justice is (kaatti = cut) obviated.

(So) that (har-i) Almighty (prabh-u) Master (bhanajan-u) destroys (bhau) fear of the Jam; (har-i prabh-u) the Almighty Master (paaiaa) is found (miliai) by meeting and following (gur-i) the guru. 10.

ਕਾਲੈ ਕਵਲੁ ਨਿਰੰਜਨੁ ਜਾਣੈ ॥ ਬੂਝੈ ਕਰਮੁ ਸੁ ਸਬਦੁ ਪਛਾਣੈ ॥ ਆਪੇ ਜਾਣੈ ਆਪਿ ਪਛਾਣੈ ਸਭੁ ਤਿਸ ਕਾ ਚੋਜੁ ਸਬਾਇਆ ॥੧੧॥

Kālai kaval niranjan jāṇai.  Būjẖai karam so sabaḏ pacẖẖāṇai.  Āpe jāṇai āp pacẖẖāṇai sabẖ ṯis kā cẖoj sabā▫i▫ā. ||11||

One who (jaanai) knows virtues and commands of (niranjan-u) the Pristine Almighty, makes (kaval-u) a morsel (kaalai) of death, i.e. does not succumb to vices. One who (boojhai) understands the value of (karam-u) Divine grace (pachaanai = recognize) obtains awareness of (sabad-u) Hukam – Divine virtues and commands.

But the creature can do nothing on his/her own, (aapey = self) the Almighty IT-self (jaanai) knows and (pachaanai = recognizes) understands Hukam, i.e. causes understanding to the creature being within; (sabh-u) everything is (ka = of, tis = that) IT’s (choj-u) play (sabaaiaa) everywhere – in all cases. 11.

Note: In business, a financier provides the capital for (vanjaara = trader) his employees. He evaluates the merchandise and performance of employee. When in business of precious metals he tests them on the touchstone – and is the final authority. This concept is used as metaphor in the stanza below.

ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ॥ ਆਪੇ ਪਰਖੇ ਪਰਖਣਹਾਰਾ ॥ ਆਪੇ ਕਸਿ ਕਸਵਟੀ ਲਾਏ ਆਪੇ ਕੀਮਤਿ ਪਾਇਆ ॥੧੨॥

Āpe sāhu āpe vaṇjārā.  Āpe parkẖe parkẖaṇhārā.  Āpe kas kasvatī lā▫e āpe kīmaṯ pā▫i▫ā. ||12||

The Almighty is (aapey) IT-self (saah-u) the financier and IT-self (vanjaara) the trader; is (aapey) IT-self (parkhanhaara) appraiser – being in them.

IT-self (laaey = applies) tests the merchandise (kas-i) by rubbing on (kasvatti) the touch-stone and IT-self (paaiaa) puts (keemat-i) the price. 12.

Message: The Creator imparts IT’s commands to the soul, appraises the creatures and decides whether to approve them for union with IT.

ਆਪਿ ਦਇਆਲਿ ਦਇਆ ਪ੍ਰਭਿ ਧਾਰੀ ॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਪੁਰਖੁ ਅਤੀਤੁ ਵਸੈ ਨਿਹਕੇਵਲੁ ਗੁਰ ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਾਇਆ ॥੧੩॥

Āp ḏa▫i▫āl ḏa▫i▫ā parabẖ ḏẖārī.  Gẖat gẖat rav rahi▫ā banvārī.  Purakẖ aṯīṯ vasai nihkeval gur purkẖai purakẖ milā▫i▫ā. ||13||

When (daiaal-i) the compassionate (prabh-i) Master (aap-i = self) IT-self (dhaari) bestows (daiaa) kindness, then the seeker sees (banvaari = gardener of the vegetation) the Almighty (ravi rahiaa = pervading) present (ghatt-i ghatt-i) in every mind/body.

 (Purakh-u) the all-pervasive Almighty (vasai = resides) is present everywhere but (ateet-u) unattached and (nihkeyval-u) untouched by the world-play; (purkhai) the person of the guru (milaaia = causes to meet) helps find (purakh-u) the all-pervasive, but unseen Master. 13.

ਪ੍ਰਭੁ ਦਾਨਾ ਬੀਨਾ ਗਰਬੁ ਗਵਾਏ ॥ ਦੂਜਾ ਮੇਟੈ ਏਕੁ ਦਿਖਾਏ ॥ ਆਸਾ ਮਾਹਿ ਨਿਰਾਲਮੁ ਜੋਨੀ ਅਕੁਲ ਨਿਰੰਜਨੁ ਗਾਇਆ ॥੧੪॥

arabẖ ḏānā bīnā garab gavā▫e.  Ḏūjā metai ek ḏikẖā▫e.  Āsā māhi nirālam jonī akul niranjan gā▫i▫ā. ||14||

When the guru imparts awareness of virtues of the Almighty, one realizes that (prabh-u) the Master (beenaa) sees everything and is (daanaa = wise) Omniscient; s/he (gavaaey = loses) gives up (garab-u) pride; (meyttai) erases (dooja = second) other ideas from the mind; the guru (dikhaaey) shows that there (ek-u) only One Master  – and one should look to none else

Then one (gaaiaa = sings) praises (akul = without lineage) the Self-existent (niranjan-u) pristine Almighty; such a person remains (niraalam-u) unattached (maah-i) in the world of (aasa = wishes) the material wants, and does not enter (joni) the womb again. 14.

ਹਉਮੈ ਮੇਟਿ ਸਬਦਿ ਸੁਖੁ ਹੋਈ ॥ ਆਪੁ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਈ ॥ ਨਾਨਕ ਹਰਿ ਜਸੁ ਹਰਿ ਗੁਣ ਲਾਹਾ ਸਤਸੰਗਤਿ ਸਚੁ ਫਲੁ ਪਾਇਆ ॥੧੫॥੨॥੧੯॥

Ha▫umai met sabaḏ sukẖ ho▫ī.  Āp vīcẖāre gi▫ānī so▫ī.  Nānak har jas har guṇ lāhā saṯsangaṯ sacẖ fal pā▫i▫ā. ||15||2||19||

(Sukh-u) peace (hoi = happens) is experienced (meytt-i = effacing) by dissolving (haumai) ego (sabad-i = with the word) by following the guru’s teachings. (Giaani) a learned person is (soi) that who (veechaarey) contemplates/looks (aap-u = self) within the self. (Jas-u) praise and obedience of (har-i) the Almighty, has (laahaa) the benefit of knowing (gun) virtues of the Almighty; this is obtained in (satsangat-i) holy congregation; and (phal-u = fruit) the reward is finding (sach-u) the Eternal, says Guru Nanak. 15. 2. 19.

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਸਚੁ ਕਹਹੁ ਸਚੈ ਘਰਿ ਰਹਣਾ ॥ ਜੀਵਤ ਮਰਹੁ ਭਵਜਲੁ ਜਗੁ ਤਰਣਾ ॥ ਗੁਰੁ ਬੋਹਿਥੁ ਗੁਰੁ ਬੇੜੀ ਤੁਲਹਾ ਮਨ ਹਰਿ ਜਪਿ ਪਾਰਿ ਲੰਘਾਇਆ ॥੧॥

Mārū mėhlā 1.  Sacẖ kahhu sacẖai gẖar rahṇā.  Jīvaṯ marahu bẖavjal jag ṯarṇā.  Gur bohith gur beṛī ṯulhā man har jap pār langẖā▫i▫ā. ||1||

Composition of the first Guru in Raga Maaroo. If you wish to (rahna) live (gharai) in the house of, i.e. if you yearn for union with (sachai) the Eternal, (kahahu) speak (sah-u) the truth – obey Divine commands making no pretentions. (Marhu) die while (jeevat) alive, i.e. give up self-importance like a dead person; this is how one (tarna = swims) gets across (bhavjal) the world-ocean to God.

For this, obedience of (gur-u) the guru is (bohith-u) the ship, (beyrry) boat and (tulhaa) raft; the guru teaches that (jap-i) remembrance and obedience of (har-i) the Almighty (langhaaiaa) takes one across the world-ocean. 1.

ਹਉਮੈ ਮਮਤਾ ਲੋਭ ਬਿਨਾਸਨੁ ॥ ਨਉ ਦਰ ਮੁਕਤੇ ਦਸਵੈ ਆਸਨੁ ॥ ਊਪਰਿ ਪਰੈ ਪਰੈ ਅਪਰੰਪਰੁ ਜਿਨਿ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥੨॥

Ha▫umai mamṯā lobẖ bināsan.  Na▫o ḏar mukṯe ḏasvai āsan.  Ūpar parai parai aprampar jin āpe āp upā▫i▫ā. ||2||

Remembrance of the Almighty (binaasan-u) destroys (haumai) ego, (mamta) possessiveness/attachment and (lobh) greed.  Dependence on (nau) the nine (dar = doors) openings of the body (muktey = freed) is not needed to get to the Almighty whose (aasan-u) seat is accessed by (dasvai) the tenth gate – which is not physical, i.e. God is not found by physical means but is subject of the spirit.

The Creator (jin-i) who (upaaiaa) created (aap-u) the self from (aapey) IT-self, is (oopar-i) above everything; IT is (parai) far and still (parai) farther (aprampar-u) with no far end – is not found by physical search. 2.

ਗੁਰਮਤਿ ਲੇਵਹੁ ਹਰਿ ਲਿਵ ਤਰੀਐ ॥ ਅਕਲੁ ਗਾਇ ਜਮ ਤੇ ਕਿਆ ਡਰੀਐ ॥ ਜਤ ਜਤ ਦੇਖਉ ਤਤ ਤਤ ਤੁਮ ਹੀ ਅਵਰੁ ਨ ਦੁਤੀਆ ਗਾਇਆ ॥੩॥

Gurmaṯ levhu har liv ṯarī▫ai.  Akal gā▫e jam ṯe ki▫ā darī▫ai.  Jaṯ jaṯ ḏekẖ▫a▫u ṯaṯ ṯaṯ ṯum hī avar na ḏuṯī▫ā gā▫i▫ā. ||3||

(Leyvhu) take (gurmat-i) the guru’s counsel to (liv) focus on obedience to (har-i) the Almighty; this is how we (tareeai = swim) get across the world-ocean to God. (Kiaa = why?) there is no fear (tey = from) of (jam) the agent of Divine justice when we (gaaey) praise and emulate virtues of (akal-u = without attribute) Master who is not attached to the world-play.

O Almighty, (jat jat) wherever I (deykhau) look, (tat tat) there everywhere it is (tum) You (hi) alone; I do not (gaaiaa = sing) praise or look to (avar-u) another (duteeaa) second – anyone else. 3.

ਸਚੁ ਹਰਿ ਨਾਮੁ ਸਚੁ ਹੈ ਸਰਣਾ ॥ ਸਚੁ ਗੁਰ ਸਬਦੁ ਜਿਤੈ ਲਗਿ ਤਰਣਾ ॥ ਅਕਥੁ ਕਥੈ ਦੇਖੈ ਅਪਰੰਪਰੁ ਫੁਨਿ ਗਰਭਿ ਨ ਜੋਨੀ ਜਾਇਆ ॥੪॥

Sacẖ har nām sacẖ hai sarṇā.  Sacẖ gur sabaḏ jiṯai lag ṯarṇā.  Akath kathai ḏekẖai aprampar fun garabẖ na jonī jā▫i▫ā. ||4||

(Naam-u) Hukam or commands of (har-i) the Almighty are (sach-u = true) forever; IT’s (sarnaa) sanctuary (hai) is (sach-u) eternal – here and in the hereafter. (Sabad-u = word) teachings of the guru are (sach-u = true) the effective means (lagai = being attached) by application (jitai) of which (tarna = swim) the world-ocean is crossed.

The Almighty is (akath-u) beyond description but one can (deykhai = see) obtain vision of (aprampar-u) the Infinite with awareness imparted by the guru and (kathai) talk about IT; s/he does (jaaiaa) go (garabh-i) in the womb of the mother in any (joni) life form, i.e. is not reborn. 4.

ਸਚ ਬਿਨੁ ਸਤੁ ਸੰਤੋਖੁ ਨ ਪਾਵੈ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਆਵੈ ਜਾਵੈ ॥ ਮੂਲ ਮੰਤ੍ਰੁ ਹਰਿ ਨਾਮੁ ਰਸਾਇਣੁ ਕਹੁ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ॥੫॥

Sacẖ bin saṯ sanṯokẖ na pāvai.  Bin gur mukaṯ na āvai jāvai.  Mūl manṯar har nām rasā▫iṇ kaho Nānak pūrā pā▫i▫ā. ||5||

One does not (paavai) attain virtues like (sat-u) sharing and (santokh-u) contentment (bin-u) without awareness of virtues and commands of (sach-u) the Eternal; and (mukat-i) freedom from vices is not obtained (bin-u) without following teachings of (gur) the guru, and one (aavai = comes, jaavai = goes) remains in cycles of births and deaths.

Practice of (naam-u) virtues and commands of (har-i) the Almighty (rasaain-u = house of relish) is pleasing; it is (mool) the root (mantr-u) mantra by which (poora = perfect) the Omniscient and Omnipotent Almighty (paaiaa) is found says Guru Nanak. 5.

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ਸਚ ਬਿਨੁ ਭਵਜਲੁ ਜਾਇ ਨ ਤਰਿਆ ॥ ਏਹੁ ਸਮੁੰਦੁ ਅਥਾਹੁ ਮਹਾ ਬਿਖੁ ਭਰਿਆ ॥ ਰਹੈ ਅਤੀਤੁ ਗੁਰਮਤਿ ਲੇ ਊਪਰਿ ਹਰਿ ਨਿਰਭਉ ਕੈ ਘਰਿ ਪਾਇਆ ॥੬॥

Sacẖ bin bẖavjal jā▫e na ṯari▫ā.  Ėhu samunḏ athāhu mahā bikẖ bẖari▫ā.  Rahai aṯīṯ gurmaṯ le ūpar har nirbẖa▫o kai gẖar pā▫i▫ā. ||6||

(Bhavjal-u) the world-ocean of vices (na jaaey) cannot be crossed, i.e. vices in the world-play cannot be overcome, (bin-u) without practice of Naam of (sach-u) the Eternal. (Ehu) this (samund-u) ocean is (athaahu) bottomless and (bharia) full of (maha = great) terrible (bikh-u = poison) vices – and cannot be overcome by rituals or worship of gods/goddesses.

One who (ley) takes (gurmat-i) the guru’s counsel (rahai) remains (oopar-i) above, and (ateet-u = un-attached) free of, vices; s/he (jaaiaa) goes (ghar-i) to the house (kai) of, i.e. unites with, (nirbhau = free of fear – answerable to none) the Almighty. 6.

ਝੂਠੀ ਜਗ ਹਿਤ ਕੀ ਚਤੁਰਾਈ ॥ ਬਿਲਮ ਨ ਲਾਗੈ ਆਵੈ ਜਾਈ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲਹਿ ਅਭਿਮਾਨੀ ਉਪਜੈ ਬਿਨਸਿ ਖਪਾਇਆ ॥੭॥

Jẖūṯẖī jag hiṯ kī cẖaṯurā▫ī.  Bilam na lāgai āvai jā▫ī.  Nām visār cẖalėh abẖimānī upjai binas kẖapā▫i▫ā. ||7||

(Chaturaai) cleverness – like pretentions and deceit – (hit) for the sake (ki) of, i.e. done in, (jag) the world is (jhootthi = false) of no use in finding God; it (laagai) takes no (bilam) time get exposed, i.e. it does not work with God, and one (aavai = comes, jaai = goes) remains in cycles of births and deaths.

(Abhimaani) a proud person (visaar-i) forgets – ignores to live by – (naam-u) Divine virtues and commands and (khapaaiaa) remains miserable as s/he (upjai) is born and (binas-i = destroyed) dies – again and again. 7.

ਉਪਜਹਿ ਬਿਨਸਹਿ ਬੰਧਨ ਬੰਧੇ ॥ ਹਉਮੈ ਮਾਇਆ ਕੇ ਗਲਿ ਫੰਧੇ ॥ ਜਿਸੁ ਰਾਮ ਨਾਮੁ ਨਾਹੀ ਮਤਿ ਗੁਰਮਤਿ ਸੋ ਜਮ ਪੁਰਿ ਬੰਧਿ ਚਲਾਇਆ ॥੮॥

Upjahi binsahi banḏẖan banḏẖe.  Ha▫umai mā▫i▫ā ke gal fanḏẖe.  Jis rām nām nāhī maṯ gurmaṯ so jam pur banḏẖ cẖalā▫i▫ā. ||8||

S/he (upjah-i) is born and (binsah-i = perishes) dies because his/her soul is (bandhey) bound with (bandhan = bondage) attachments to the world-play – which s/he does again and again.

This is caused by (haumai = ego) acting by self-will, by which (maaiaa) attachments to the world-play become (phandey) noose (gal-i) round the neck.

One (jis-u) who does not keep (mat-i) in mind (gurmat-i) the guru’s counsel to live by (naam-u) virtues and commands of (raam) the all-pervasive God, (so) that soul is (bandh-i) bound and (chalaaiaa = driven) taken (pur-i = town of) by (jam) the agent of Divine justice – who does not let the erring soul to be united with God and sends it for rebirth. 8.

ਗੁਰ ਬਿਨੁ ਮੋਖ ਮੁਕਤਿ ਕਿਉ ਪਾਈਐ ॥ ਬਿਨੁ ਗੁਰ ਰਾਮ ਨਾਮੁ ਕਿਉ ਧਿਆਈਐ ॥ ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਭਵ ਦੁਤਰੁ ਮੁਕਤਿ ਭਏ ਸੁਖੁ ਪਾਇਆ ॥੯॥

Gur bin mokẖ mukaṯ ki▫o pā▫ī▫ai.  Bin gur rām nām ki▫o ḏẖi▫ā▫ī▫ai.  Gurmaṯ leho ṯarahu bẖav ḏuṯar mukaṯ bẖa▫e sukẖ pā▫i▫ā. ||9||

We (kiau = how can?) cannot (paaeeai) attain (mokh mukat-i) emancipation from attachments/vices in the world-play (bin-u) except by following (gur) the guru. We (kiau = how?) cannot (dhiaaeeai = pay attention) have awareness to live by (naam-u) virtues and commands of (raam) God, (bin-u) without guidance of the guru.

(Leyhu) take (gurmat-i) the guru’s counsel to (tarahu = swim) get across (dutar-u) the hard-to-cross (bhav = world) world-ocean, i.e. overcome attachment to the world-play; it is (bhaey) by being (mukat-i) free of the attachments that (sukh-u) the comfort of union with the Creator is (paaiaa) attained – and rebirth obviated. 9.

Note: In the stanza below, Guru Nanak takes two stories one from the Mahabharata and the other from the Ramayana which showed the powers of the incarnations of Vishnu. He says their significance is understood with the guru’s counsel and delusion removed.

ਗੁਰਮਤਿ ਕ੍ਰਿਸਨਿ ਗੋਵਰਧਨ ਧਾਰੇ ॥ ਗੁਰਮਤਿ ਸਾਇਰਿ ਪਾਹਣ ਤਾਰੇ ॥ ਗੁਰਮਤਿ ਲੇਹੁ ਪਰਮ ਪਦੁ ਪਾਈਐ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥੧੦॥

Gurmaṯ krisan govarḏẖan ḏẖāre.  Gurmaṯ sā▫ir pāhaṇ ṯāre. Gurmaṯ leho param paḏ pā▫ī▫ai Nānak gur bẖaram cẖukā▫i▫ā. ||10||

The Mahabharata says the mountain Goverdhan (dhaarey = supported) was lifted (krisn-i) by Krishna on his finger as protection from rain; one should understand the significance of this (gurmat-i) with the guru’s counsel – the message that God is our protector. Similarly the Ramayana says that in order to get across (saair-i) the sea to reach Lanka where his wife Sita had been held, Rama (taarey) caused floatation of (paahan) stones – with the word Raam written on each – to make a bridge for his army to get across; one can understand the message with Gurmat that it is with God’s grace that we can get across the world-ocean of attachments to the world-play.

(Leyhu) take (gurmat) the guru’s counsel; (gur-i) the guru (chukaaiaa) ends (bharam-u) doubts about powers of God, and one (paaeeai) attains (param) the supreme (pad-u) status – of union with the Almighty, says Guru Nanak. 10.

ਗੁਰਮਤਿ ਲੇਹੁ ਤਰਹੁ ਸਚੁ ਤਾਰੀ ॥ ਆਤਮ ਚੀਨਹੁ ਰਿਦੈ ਮੁਰਾਰੀ ॥ ਜਮ ਕੇ ਫਾਹੇ ਕਾਟਹਿ ਹਰਿ ਜਪਿ ਅਕੁਲ ਨਿਰੰਜਨੁ ਪਾਇਆ ॥੧੧॥

Gurmaṯ leho ṯarahu sacẖ ṯārī.  Āṯam cẖīnahu riḏai murārī.  Jam ke fāhe kātėh har jap akul niranjan pā▫i▫ā. ||11||

(Leyhu) take (gurmat-i) the guru’s counsel of living by commands of (sach-u) the Eternal to (tarahu = swim) get across on this (taari) boat. (Cheenhu) understand (aatam) the self and keep commands of (muraari) the Almighty (ridai) in mind – and obey them.

One who (jap-i) remembers and obeys (har-i) the Almighty (kaattah-i) cuts (phaahey) the noose of (jam) agent of Divine justice, and (paaiaa) finds God who is (akhul-u = without lineage) self-existent and (niranjan-u = unstained) untouched by the world-play. 11.

ਗੁਰਮਤਿ ਪੰਚ ਸਖੇ ਗੁਰ ਭਾਈ ॥ ਗੁਰਮਤਿ ਅਗਨਿ ਨਿਵਾਰਿ ਸਮਾਈ ॥ ਮਨਿ ਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਜਗਜੀਵਨ ਰਿਦ ਅੰਤਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧੨॥

Gurmaṯ pancẖ sakẖe gur bẖā▫ī.  Gurmaṯ agan nivār samā▫ī.  Man mukẖ nām japahu jagjīvan riḏ anṯar alakẖ lakẖā▫i▫ā. ||12||

(Gurmat-i) with the guru’s guidance, (panch) the five virtues become (sakhey) friends and (bhaai = brothers, gur = guru) followers one guru, i.e. are helpful. (Note: the five virtues are – Sat = sharing, Santokh = contentment with Divine will, Daiaa = compassion, Dharam = righteousness and Sach = truthfulness).

(Agan-i) the fire – of craving and jealousy – (nivaar-i) is given up and one can be (samaaee) absorbed in God by following (gurmat-i) the guru’s guidance.

(Japahu) remember (naam-u) virtues and commands of (jagjeevan = life of the world) the Creator (man-i) in mind and (mukh-i = with the mouth) while speaking; this is how (alakh-u = without signs) the Formless Master (lakhaaiaa) is found (antar-i) within. 12.

ਗੁਰਮੁਖਿ ਬੂਝੈ ਸਬਦਿ ਪਤੀਜੈ ॥ ਉਸਤਤਿ ਨਿੰਦਾ ਕਿਸ ਕੀ ਕੀਜੈ ॥ ਚੀਨਹੁ ਆਪੁ ਜਪਹੁ ਜਗਦੀਸਰੁ ਹਰਿ ਜਗੰਨਾਥੁ ਮਨਿ ਭਾਇਆ ॥੧੩॥

Gurmukẖ būjẖai sabaḏ paṯījai.  Usṯaṯ ninḏā kis kī kījai.  Cẖīnahu āp japahu jagḏīsar har jagannāth man bẖā▫i▫ā. ||13||

One who (boojhai) understands (gurmukh-i) the guru’s teachings (pateejai) is satisfied, i.e. is happy to live, (sabad-i) by Divine commands; s/he (keejai) does (ustat-i = praise) sycophancy or (nindaa) slander (ki = of, kis = who?) of none.

(Cheenhu) understand (aap-u) the self and (japahu) remember to obey (jagdeesar-i) the Master of the world; this is how one (bhaaiaa) is liked (man-i) in the mind of (jagannaath) the Master of the world. 13.

ਜੋ ਬ੍ਰਹਮੰਡਿ ਖੰਡਿ ਸੋ ਜਾਣਹੁ ॥ ਗੁਰਮੁਖਿ ਬੂਝਹੁ ਸਬਦਿ ਪਛਾਣਹੁ ॥ ਘਟਿ ਘਟਿ ਭੋਗੇ ਭੋਗਣਹਾਰਾ ਰਹੈ ਅਤੀਤੁ ਸਬਾਇਆ ॥੧੪॥

Jo barahmand kẖand so jāṇhu.  Gurmukẖ būjẖhu sabaḏ pacẖẖāṇhu. Gẖat gẖat bẖoge bẖogaṇhārā rahai aṯīṯ sabā▫i▫ā. ||14||

The Almighty (jo) who is present (brahmandd-i) in the universe (jaanhu = know) recognize (so = that) IT (khandd-i = part) in every creature. (Boojhahu) understand (gumukh-i) the guru’s teachings to (pachaanhu) understand (sabad-i) commands of the Master.

(Bhoganhaara = enjoyer) the Almighty (bhogey = enjoys within) is present (ghatt-i ghatt-i) every mind/body, but (rahai) remains (ateet) unattached (sabaaiaa) to all. 14.

ਗੁਰਮਤਿ ਬੋਲਹੁ ਹਰਿ ਜਸੁ ਸੂਚਾ ॥ ਗੁਰਮਤਿ ਆਖੀ ਦੇਖਹੁ ਊਚਾ ॥ ਸ੍ਰਵਣੀ ਨਾਮੁ ਸੁਣੈ ਹਰਿ ਬਾਣੀ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਰੰਗਾਇਆ ॥੧੫॥੩॥੨੦॥

Gurmaṯ bolhu har jas sūcẖā.  Gurmaṯ ākẖī ḏekẖhu ūcẖā.  Sarvaṇī nām suṇai har baṇī Nānak har rang rangā▫i▫ā. ||15||3||20||

(Gurmat-i) as guided by the guru, (bolhu = speak) praise (jas-u = glory) virtues of (soocha) the pristine (har-i) Almighty and emulate them. You will then (deykhahu) see (oochaa = high) the Supreme Master (aakhi) with the eyes –in everything outside and experience within

One who (sunai) listens to (naam-u) virtues and (baani = words) commands of (har-i) the Almighty, is (rangaaiaa) imbued (rang-i) with love of (har-i) the Almighty, says Guru Nanak. 15. 3. 20.