SGGS pp 1084-1086, Maroo M: 5, Solahey 13-14.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਪਾਰਬ੍ਰਹਮ ਸਭ ਊਚ ਬਿਰਾਜੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਸਾਜੇ ॥ ਪ੍ਰਭ ਕੀ ਸਰਣਿ ਗਹਤ ਸੁਖੁ ਪਾਈਐ ਕਿਛੁ ਭਉ ਨ ਵਿਆਪੈ ਬਾਲ ਕਾ ॥੧॥

Mārū mėhlā 5.  Pārbarahm sabẖ ūcẖ birāje.  Āpe thāp uthāpe sāje.  Parabẖ kī saraṇ gahaṯ sukẖ pā▫ī▫ai kicẖẖ bẖa▫o na vi▫āpai bāl kā. ||1||

 

Composition of the fifth Guru in Raga Maaroo. (Paarbrahm) the Supreme Being (biraajey) sits on the seat, (ooch) higher than (sabh) all, i.e. has authority over all. (Aapey) IT-self (thaapey) establishes in status and (uthaapey) removes from that status; (saajey) creates all.

(Sukh-u) comfort/peace (paaeeai) is attained (gahat = by holding) by placing the self (saran-i = in sanctuary) in care and obedience (ki) of (prabh) the Almighty; then (kichh na = not any) no (bhau) fear (ka = of, baal = child) like the child has no fear when in care of the parents. 1.

 

ਗਰਭ ਅਗਨਿ ਮਹਿ ਜਿਨਹਿ ਉਬਾਰਿਆ ॥ ਰਕਤ ਕਿਰਮ ਮਹਿ ਨਹੀ ਸੰਘਾਰਿਆ ॥ ਅਪਨਾ ਸਿਮਰਨੁ ਦੇ ਪ੍ਰਤਿਪਾਲਿਆ ਓਹੁ ਸਗਲ ਘਟਾ ਕਾ ਮਾਲਕਾ ॥੨॥

Garabẖ agan mėh jinėh ubāri▫ā.  Rakaṯ kiram mėh nahī sangẖāri▫ā.  Apnā simran ḏe parṯipāli▫ā oh sagal gẖatā kā mālkā. ||2||

 

It is the Creator (jinah-i) who (ubaariaa) protected you (mah-i) in (agan-i = fire) the heat of (garabh) the mothers’ womb, and did not (sanghaariaa) destroy – not let you be harmed – (mah-i) in (rakat = blood, kiram = germ) the blood-germ of the mother.

(Ohu = that) the Creator (maalka) the Master (ka) of (sagal) all (ghatta) bodies (dey) gave (apna = own) IT’s (simran-u) remembrance and (pratipaalaa) nurtured the fetus, i.e. this happened by you being in compliance of the Divine laws of life. 2.

 

ਚਰਣ ਕਮਲ ਸਰਣਾਈ ਆਇਆ ॥ ਸਾਧਸੰਗਿ ਹੈ ਹਰਿ ਜਸੁ ਗਾਇਆ ॥ ਜਨਮ ਮਰਣ ਸਭਿ ਦੂਖ ਨਿਵਾਰੇ ਜਪਿ ਹਰਿ ਹਰਿ ਭਉ ਨਹੀ ਕਾਲ ਕਾ ॥੩॥

Cẖaraṇ kamal sarṇā▫ī ā▫i▫ā.  Sāḏẖsang hai har jas gā▫i▫ā.  Janam maraṇ sabẖ ḏūkẖ nivāre jap har har bẖa▫o nahī kāl kā. ||3||

 

One who (aaiaa) comes (sarnaaee) to sanctuary of (kamal) lotus (charan) feet, i.e. who places the self in care and obedience of the Almighty; and (hai gaaiaa = sings) praises and emulates (jas-u = praise) virtues of (har-i) the Almighty (saadh-sang-i = in company of the guru) in holy congregation where the guru’s teachings are learnt.

S/he (nivaarey = gets rid of) obviates (dookh) the pain of (janam) births and (maran) deaths (jap-i) with remembrance and practice of (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing virtues and commands of the Almighty; s/he has no (bhau) fear of being taken by (kaal/jam) the agent of Divine justice. 3.

  

ਸਮਰਥ ਅਕਥ ਅਗੋਚਰ ਦੇਵਾ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਤਾ ਕੀ ਸੇਵਾ ॥ ਅੰਡਜ ਜੇਰਜ ਸੇਤਜ ਉਤਭੁਜ ਬਹੁ ਪਰਕਾਰੀ ਪਾਲਕਾ ॥੪॥

Samrath akath agocẖar ḏevā.  Jī▫a janṯ sabẖ ṯā kī sevā. Andaj jeraj seṯaj uṯ▫bẖuj baho parkārī pālkā. ||4||

 

(Deyva) God is (samrath) Omnipotent, (akath) Ineffable and (agochar) not perceived by the senses; (sabh-i) all (jeea jant) creatures are in (ta = that, ki = of) IT’s (seyva = service) in obedience.

IT (paalka) nurtures the creatures born (andaj) from egg, (jeyraj) womb, (seytaj) sweat and (utbhuj) the soil. 4.

 

Page 1085

 

ਤਿਸਹਿ ਪਰਾਪਤਿ ਹੋਇ ਨਿਧਾਨਾ ॥ ਰਾਮ ਨਾਮ ਰਸੁ ਅੰਤਰਿ ਮਾਨਾ ॥ ਕਰੁ ਗਹਿ ਲੀਨੇ ਅੰਧ ਕੂਪ ਤੇ ਵਿਰਲੇ ਕੇਈ ਸਾਲਕਾ ॥੫॥

Ŧisėh parāpaṯ ho▫e niḏẖānā.  Rām nām ras anṯar mānā.  Kar gėh līne anḏẖ kūp ṯe virle ke▫ī sālkā. ||5||

 

The Almighty (nidhaana) treasure of virtues (hoey) is (praapt-i = received) found by (tisah-i) that person, who (anatar-i) in his/her mind (maana) enjoys (ras-u) the pleasure of, i.e. happily lives by (naam) virtues and commands of (raam) the all-pervasive  Almighty.

(Gah-i) holding his/her (kar-u) hand the Almighty (leeney) takes him/her out (tey) from (andh) the blind (koop) well – of being lost in attachment to the world-play; there are (keyee) some (virley) rare (saalka = who show the path) people who find the Almighty and guide others in life. 5.

 

ਆਦਿ ਅੰਤਿ ਮਧਿ ਪ੍ਰਭੁ ਸੋਈ ॥ ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥ ਭ੍ਰਮੁ ਭਉ ਮਿਟਿਆ ਸਾਧਸੰਗ ਤੇ ਦਾਲਿਦ ਨ ਕੋਈ ਘਾਲਕਾ ॥੬॥

Āḏ anṯ maḏẖ parabẖ so▫ī.  Āpe karṯā kare so ho▫ī.  Bẖaram bẖa▫o miti▫ā sāḏẖsang ṯe ḏālid na ko▫ī gẖālkā. ||6||

 

(Soee = that) the One (prabh-u) Master is present with us (aad-i) from the beginning – birth – (madh-i = middle) through life till (ant-i) the end; whatever (aapey = self) the Almighty (karta) Creator (karey = does) causes to be done (su) that (hoee) happens.

Any (bhram-u) doubt about presence of the Almighty and the resultant (bhau) fear (mittiaa) is removed (tey) by joining (saadhsang) the holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice; then (na koee = not any) no (daalid) misery (ghaalka) afflicts. 6.

 

ਊਤਮ ਬਾਣੀ ਗਾਉ ਗਪਾਲਾ ॥ ਸਾਧਸੰਗਤਿ ਕੀ ਮੰਗਹੁ ਰਵਾਲਾ ॥ ਬਾਸਨ ਮੇਟਿ ਨਿਬਾਸਨ ਹੋਈਐ ਕਲਮਲ ਸਗਲੇ ਜਾਲਕਾ ॥੭॥

Ūṯam baṇī gā▫o gopālā.  Sāḏẖsangaṯ kī mangahu ravālā.  Bāsan met nibāsan ho▫ī▫ai kalmal sagle jālkā. ||7||

 

(Gaau) sing (ootam) the sublime (baani) words of praise of (gupaalaa) the Sustainor; (mangahu) seek (ravaala = dust of feet) company and guidance of, i.e. humbly join and learn from (saadhasangat-i) the holy congregation.

This is how we can (meytt-i = efface) remove (baasan/vaasna) sensuous desires, (hoeeai) be (nibaasan) free of desires and (jaalka = burn) obviate (sagely) all (kalmal) vices. 7.

 

ਸੰਤਾ ਕੀ ਇਹ ਰੀਤਿ ਨਿਰਾਲੀ ॥ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਦੇਖਹਿ ਨਾਲੀ ॥ ਸਾਸਿ ਸਾਸਿ ਆਰਾਧਨਿ ਹਰਿ ਹਰਿ ਕਿਉ ਸਿਮਰਤ ਕੀਜੈ ਆਲਕਾ ॥੮॥

Sanṯā kī ih rīṯ nirālī.  Pārbarahm kar ḏekẖėh nālī.  Sās sās ārāḏẖan har har ki▫o simraṯ kījai ālkā. ||8||

 

(Ih) this is (niraali) unique (reet) way of life (ki) of (santaa) the saints/seekers; they (kar-i deykhah-i) deem (paarbrahm-u) the Supreme Being (naali) with them – and live in IT’s obedience.

They (aaradhan-i) invoke (har-i har-i) the Almighty (saas-i saas-i = with every breath) every moment; so (kiau = why?) let us not (keejai = do, aalka = laziness) be indifferent to commands of the Almighty. 8.

 

ਜਹ ਦੇਖਾ ਤਹ ਅੰਤਰਜਾਮੀ ॥ ਨਿਮਖ ਨ ਵਿਸਰਹੁ ਪ੍ਰਭ ਮੇਰੇ ਸੁਆਮੀ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਹਿ ਤੇਰੇ ਦਾਸਾ ਬਨਿ ਜਲਿ ਪੂਰਨ ਥਾਲਕਾ ॥੯॥

Jah ḏekẖā ṯah anṯarjāmī.  Nimakẖ na visrahu parabẖ mere su▫āmī.  Simar simar jīvėh ṯere ḏāsā ban jal pūran thālkā. ||9||

 

I followed that advice and now (jah) wherever I (deykha) look I find the Master (antarjaami) present within. O (meyrey) my (prabh) Almighty (suaami) Master, please do not (visrahu) be forgotten even for (nimakh) a moment.

(Teyrey) Your (daasa = servants) devotees (simar-i simar-i) ever remember You /are conscious of Your presence, and (jeevah-i = live) keep away from vices; You are (pooran = filling) present (ban-i) in jungles, (jal-i) in water and (thaalka/thal-i) in/on land. 9.

 

ਤਤੀ ਵਾਉ ਨ ਤਾ ਕਉ ਲਾਗੈ ॥ ਸਿਮਰਤ ਨਾਮੁ ਅਨਦਿਨੁ ਜਾਗੈ ॥ ਅਨਦ ਬਿਨੋਦ ਕਰੇ ਹਰਿ ਸਿਮਰਨੁ ਤਿਸੁ ਮਾਇਆ ਸੰਗਿ ਨ ਤਾਲਕਾ ॥੧੦॥

Ŧaṯī vā▫o na ṯā ka▫o lāgai.  Simraṯ nām an▫ḏin jāgai.  Anaḏ binoḏ kare har simran ṯis mā▫i▫ā sang na ṯālkā. ||10||

 

(Tati) hot (vaau) air, i.e. distress, does not (laagai) touch (kau = to, ta = that) a person, who (andin-u = everyday) ever (simrat) remembers (naam) virtues and commands of the Almighty and (jaagai = awake) is alert against temptations.

S/he (karey = does) enjoys (anad/anand) the bliss and (binod) joy of (simran-u) being in remembrance of (har-i) the Almighty and (tis-u = that) s/he has nothing (taalka) to do with, i.e. is not affected by, (maaiaa) temptations in the world-play. 10.

 

ਰੋਗ ਸੋਗ ਦੂਖ ਤਿਸੁ ਨਾਹੀ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਕੀਰਤਨੁ ਗਾਹੀ ॥ ਆਪਣਾ ਨਾਮੁ ਦੇਹਿ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਸੁਣਿ ਬੇਨੰਤੀ ਖਾਲਕਾ ॥੧੧॥

Rog sog ḏūkẖ ṯis nāhī.  Sāḏẖsang har kīrṯan gāhī.  Āpṇā nām ḏėh parabẖ parīṯam suṇ benanṯī kẖālkā. ||11||

 

(Tis-u) that person as no (rog = disease) vice, (sog) sorrow or (dookh) grief; who (gaahi = sings) praises and emulates (keertan = praise) virtues of (har-i) the Almighty (saadhasang-i) with company/guidance of the guru.

Please (sun-i) listen to my (beynanti) supplication, o (preetam) Beloved (khaalka) Creator; (deyh-i = give) impart me awareness of (aapna = own) Your (naam) virtues and commands – so that I live by them. 11.

 

ਨਾਮ ਰਤਨੁ ਤੇਰਾ ਹੈ ਪਿਆਰੇ ॥ ਰੰਗਿ ਰਤੇ ਤੇਰੈ ਦਾਸ ਅਪਾਰੇ ॥ ਤੇਰੈ ਰੰਗਿ ਰਤੇ ਤੁਧੁ ਜੇਹੇ ਵਿਰਲੇ ਕੇਈ ਭਾਲਕਾ ॥੧੨॥

Nām raṯan ṯerā hai pi▫āre.  Rang raṯe ṯerai ḏās apāre.  Ŧerai rang raṯe ṯuḏẖ jehe virle ke▫ī bẖālkā. ||12||

 

O (piaarey) Beloved, (teyra) Your (naam) virtues and commands are (ratan) a jewel, i.e. awareness of your Naam is a valuable wealth. (Teyrai) Your (daas = servants) devotees are (ratey) imbued with Your (rang-i) love, o (apaarey) Infinite Master.

Those (ratey) imbued (teyrai) with Your (rang-i) love and obedience are (jeyhey) like (tudh-u) You; but they are (keyee) some (virley) rare (bhaalka) to find if searched. 12.

 

ਤਿਨ ਕੀ ਧੂੜਿ ਮਾਂਗੈ ਮਨੁ ਮੇਰਾ ॥ ਜਿਨ ਵਿਸਰਹਿ ਨਾਹੀ ਕਾਹੂ ਬੇਰਾ ॥ ਤਿਨ ਕੈ ਸੰਗਿ ਪਰਮ ਪਦੁ ਪਾਈ ਸਦਾ ਸੰਗੀ ਹਰਿ ਨਾਲਕਾ ॥੧੩॥

Ŧin kī ḏẖūṛ māʼngai man merā.  Jin visrahi nāhī kāhū berā.  Ŧin kai sang param paḏ pā▫ī saḏā sangī har nālkā. ||13||

 

(Meyra) my (man-u) mind (maangai = asks for) seeks (dhoorr-i) dust of feet (ki) of (tin) those, by (jin) whom Your virtues and commands are (naahi) not (visrah-i) forgotten (kahoo) at any (beyra) time.

In (tin kai) their (sang-i) company, – and by following their example – one (paaee) attains (param) the supreme (pad = status) state of finding You, (har-i) the Almighty who is (sadaa) ever (sangi) the companion (naalka) with the seeker. 13.

 

ਸਾਜਨੁ ਮੀਤੁ ਪਿਆਰਾ ਸੋਈ ॥ ਏਕੁ ਦ੍ਰਿੜਾਏ ਦੁਰਮਤਿ ਖੋਈ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਤਜਾਏ ਤਿਸੁ ਜਨ ਕਉ ਉਪਦੇਸੁ ਨਿਰਮਾਲਕਾ ॥੧੪॥

Sājan mīṯ pi▫ārā so▫ī.  Ėk driṛ▫ā▫e ḏurmaṯ kẖo▫ī.  Kām kroḏẖ ahaʼnkār ṯajā▫e ṯis jan ka▫o upḏes nirmālkā. ||14||

 

(Soee) only that person is my (piaara) dear (saajan-u, meet-u) friend; who (drirraaey) creates firm understanding of virtues and commands of (eyk-u) the One Almighty by which (durmat-i) evil sense (khoee = lost) is given up.

S/he (tajaaey) helps to give up (kaam-u) lust, (krodh-u) wrath and (ahankaar-u) vanity; (tis-u) his/her (updeys-u) guidance (kau) to (jan) the seeker is (nirrmaalka) purifying. 14.

 

ਤੁਧੁ ਵਿਣੁ ਨਾਹੀ ਕੋਈ ਮੇਰਾ ॥ ਗੁਰਿ ਪਕੜਾਏ ਪ੍ਰਭ ਕੇ ਪੈਰਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ਜਿਨਿ ਖੰਡਿਆ ਭਰਮੁ ਅਨਾਲਕਾ ॥੧੫॥
Ŧuḏẖ viṇ nāhī ko▫ī merā.  Gur pakṛā▫e parabẖ ke pairā.  Ha▫o balihārī saṯgur pūre jin kẖandi▫ā bẖaram anālkā. ||15|

 

O Almighty, there is (naahi koee =not any) none is (meyra) mine, i.e. I look to no one else. (Gur-i) the guru (pakrraaey) caused me to hold (paira) feet (key) of, i.e. led me to obey, (prabh) the Almighty.

(Hau) I (balihaari = am sacrifice to) adore (poorey) the perfect (satigur) true guru (jin-i) who (khanddiaa = broke) ended (bharam-u) the delusion that the Almighty is (anaalka) not with me, i.e. I now experience the Creator with me. 15.

 

ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭੁ ਬਿਸਰੈ ਨਾਹੀ ॥ ਆਠ ਪਹਰ ਹਰਿ ਹਰਿ ਕਉ ਧਿਆਈ ॥ ਨਾਨਕ ਸੰਤ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਤੂ ਸਮਰਥੁ ਵਡਾਲਕਾ ॥੧੬॥੪॥੧੩॥

Sās sās parabẖ bisrai nāhī.  Āṯẖ pahar har har ka▫o ḏẖi▫ā▫ī.  Nānak sanṯ ṯerai rang rāṯe ṯū samrath vadālkā. ||16||4||13||

 

May (prabh-u) the Almighty (naahi) not (bisrai) be forgotten, i.e. I ever remember IT (saas-i saas-i) with every breath – every moment. May I (dhiaaee) invoke (har-i har-i kau) the Almighty (aatth = eight, pahar = three hour periods – twenty four hours) day and night.

(Sant = saints) the seekers are (raatey) imbued with (teyrai) Your (rang-i) love; (too) You are (vaddalka) the Supreme (samrath-u) Omnipotent Master, says fifth Nanak. 16. 4. 13.

 

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ਮਾਰੂ ਮਹਲਾ ੫                   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Maaroo.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਨਿਤ ਧਾਰੀ ॥ ਗੁਰੁ ਪੂਰਾ ਖਿਨੁ ਖਿਨੁ ਨਮਸਕਾਰੀ ॥ ਤਨੁ ਮਨੁ ਅਰਪਿ ਧਰੀ ਸਭੁ ਆਗੈ ਜਗ ਮਹਿ ਨਾਮੁ ਸੁਹਾਵਣਾ ॥੧॥

Cẖaran kamal hirḏai niṯ ḏẖārī.  Gur pūrā kẖin kẖin namaskārī. Ŧan man arap ḏẖarī sabẖ āgai jag mėh nām suhāvaṇā. ||1||

 

We should (dhaari) keep (kamal) lotus (charan) feet in (hirdai) mind, i.e. ever be in obedience to the Almighty. And (namaskaari) pay obeisance (khin-u khin-u) every moment to, i.e. ever be in compliance with instructions of (poora) the perfect (gur) guru – to live by Naam or Divine virtues and commands.

We should (arap = offering, dhari = make/place) dedicate (sabh-u) every (tan-u = body) action and (man-u = mind) thought (aagai) before the Almighty; living by Naam (mah-i) in life makes one (suhaavna = pleasant) likeable to the Almighty. 1.

.  

ਸੋ ਠਾਕੁਰੁ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥ ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿ ਸਵਾਰੇ ॥ ਸਾਸਿ ਗਰਾਸਿ ਸਮਾਲੇ ਕਰਤਾ ਕੀਤਾ ਅਪਣਾ ਪਾਵਣਾ ॥੨॥

So ṯẖākur ki▫o manhu visāre.  Jī▫o pind ḏe sāj savāre.  Sās garās samāle karṯā kīṯā apṇā pāvṇā. ||2||

 

One (kiau = why?) should not (visaarey) forget (so) that (tthaakur-u) Master (manhu) from the mind, i.e. ever obey the Almighty who (dey) gave (jeeo) the soul and (pindd-u) body and (saaj-i) created and (savaarey = made good-looking) imparted Naam with which to lead life.

(Karta) the Creator (samaaley) looks after us with every (saas-i) breath and (graas-i) morsel of food, i.e. all the time; but one (paavana) gets, i.e. is treated, according to one’s (aapna) own (keeaa = doing) deeds. 2.

 

ਜਾ ਤੇ ਬਿਰਥਾ ਕੋਊ ਨਾਹੀ ॥ ਆਠ ਪਹਰ ਹਰਿ ਰਖੁ ਮਨ ਮਾਹੀ ॥

Jā ṯe birthā ko▫ū nāhī.  Āṯẖ pahar har rakẖ man māhī.

 

(Aatth = eight, pahar = three hour periods –twenty four hours) ever (rakh-u) keep (maahi) in (man) mind that Master; (ko-oo naahi) none is (birtha = empty) beyond (har-i) the Almighty (tey) from (ja) whose jurisdiction. 

 

Page 1086

 

ਸਾਧਸੰਗਿ ਭਜੁ ਅਚੁਤ ਸੁਆਮੀ ਦਰਗਹ ਸੋਭਾ ਪਾਵਣਾ ॥੩॥

Sāḏẖsang bẖaj acẖuṯ su▫āmī ḏargėh sobẖā pāvṇā. ||3||

 

(Bhaj-u = remember) acknowledge and obey (achut = unshakable) the Eternal (suaami) Master to (paavana) receive (sobha) glory (dargah) Divine court, i.e. to be honorably accepted for union with the Creator. 3.

 

ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਦਸਾ ਸਿਧਿ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਸਹਜ ਸੁਖੁ ਨਉ ਨਿਧਿ ॥ ਸਰਬ ਕਲਿਆਣ ਜੇ ਮਨ ਮਹਿ ਚਾਹਹਿ ਮਿਲਿ ਸਾਧੂ ਸੁਆਮੀ ਰਾਵਣਾ ॥੪॥

Cẖār paḏārath asat ḏasā siḏẖ.  Nām niḏẖān sahj sukẖ na▫o niḏẖ.  Sarab kali▫āṇ je man mėh cẖāhėh mil sāḏẖū su▫āmī rāvṇā. ||4||

 

People wish for (chaar-i) the four (padaarath = substances) capabilities – Dharam, Arth, Kaam, Mokh – (dasaa = ten + astt = eight) eighteen (sidh-i) occult powers, and (nau) nine (nidh-i) treasures, but it is with (nidhaan-u) the treasure of awareness of (naam) Divine virtues and commands that one obtains (sahj) poise and (sukh-u) peace.

If you (chaah-i) want (sarab) all (kalian) happiness (mah-i) in (man) the mind, (mil-i) find (saadhoo) the guru and with his guidance (raavna) remember – know and practice Divine virtues and commands. 4.

 

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਵਖਾਣੀ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤੁ ਪਰਾਣੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਨਿੰਦਾ ਪਰਹਰੀਐ ਹਰਿ ਰਸਨਾ ਨਾਨਕ ਗਾਵਣਾ ॥੫॥

Sāsaṯ simriṯ beḏ vakẖāṇī.  Janam paḏārath jīṯ parāṇī.  Kām kroḏẖ ninḏā parharī▫ai har rasnā Nānak gāvṇā. ||5||

 

(Saast) the Shastras, Smritis and (beyd) the Vedas (vakhaani) say that if you wish to (jeet-u = conquer) succeed in achieving (padaarath = substance) the objective of (janam-u) human birth – to unite with the Creator, o (praani) mortal,

(parhareeaai) forsake (kaam-u) lust/desires, (krodh-u) anger and (nindaa) slander and (gaavna) sing (rasna) with the tongue, i.e. praise and emulate virtues of (har-i) the Almighty, says fifth Nanak. 5.

 

ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਆ ਦਿਨੁ ਰਾਤੀ ॥ ਜੋ ਜੋ ਜਪੈ ਸੋਈ ਵਡਭਾਗੀ ਬਹੁੜਿ ਨ ਜੋਨੀ ਪਾਵਣਾ ॥੬॥

Jis rūp na rekẖ▫i▫ā kul nahī jāṯī.  Pūran pūr rahi▫ā ḏin rāṯī.  Jo jo japai so▫ī vadbẖāgī bahuṛ na jonī pāvṇā. ||6||

 

That Almighty (jis-u) who has neither (roop) form, (reykhiaa = lines on hands and feet) identification marks, nor (kul-u) lineage or (jaati) caste – unlike humans; that (pooran) Perfect Master (poor-i rahiaa) pervades everywhere (din-u) day and (raati) night.

(Jo jo) anyone who (japai) remembers – acknowledges and obeys God (soee) that person is (vaddbhaagi) fortunate; s/he is not (paavna) put in (joni) the mother’s womb, i.e. is not born, (bahurr-i) again. 6.

 

ਜਿਸ ਨੋ ਬਿਸਰੈ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਜਲਤਾ ਫਿਰੈ ਰਹੈ ਨਿਤ ਤਾਤਾ ॥ ਅਕਿਰਤਘਣੈ ਕਉ ਰਖੈ ਨ ਕੋਈ ਨਰਕ ਘੋਰ ਮਹਿ ਪਾਵਣਾ ॥੭॥

Jis no bisrai purakẖ biḏẖāṯā.  Jalṯā firai rahai niṯ ṯāṯā.  Akiraṯ▫gẖaṇai ka▫o rakẖai na ko▫ī narak gẖor mėh pāvṇā. ||7||

 

On the other hand one (jis no) by whom (purakh) the all-pervasive (bidhaata) Creator (bisrai) is forgotten, i.e. one who does not obey the Creator; s/he (nit) ever (phirai = wanders) remains (jalta = burning) in distress and (taata = hot) suffering.

(Na koee) no one can (rakhai) protect (akirtghanai = ungrateful) a person in denial of the Creator; from being (paavan) is put (mah-i) in (ghor) horrible (narak) hell – cycles of births and deaths. 7.

 

ਜੀਉ ਪ੍ਰਾਣ ਤਨੁ ਧਨੁ ਜਿਨਿ ਸਾਜਿਆ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਰਾਖਿ ਨਿਵਾਜਿਆ ॥ ਤਿਸ ਸਿਉ ਪ੍ਰੀਤਿ ਛਾਡਿ ਅਨ ਰਾਤਾ ਕਾਹੂ ਸਿਰੈ ਨ ਲਾਵਣਾ
॥੮॥

Jī▫o parāṇ ṯan ḏẖan jin sāji▫ā.  Māṯ garabẖ mėh rākẖ nivāji▫ā.  Ŧis si▫o parīṯ cẖẖād an rāṯā kāhū sirai na lāvṇā. ||8||

 

The Almighty (jin-i) who (saajiaa = made) gave (jeeo) the soul, (praan = breath) life, (tan-u) body and (dhan-u = wealth) wherewithal. And (raakh-i) protected you (mah-i) in (garabh) womb of (maat) the mother and (nivaajiaa = gave honor) gave virtues.

One who (chhaadd-i = leaves) breaks (preet-i) affection (siau) for (tis) that Master and (raata = imbued) loves (an) others, (kaahoo na = not any) none of those others can (sirai laavna – idiom) help reach the destination, i.e. they cannot help unite with the Creator. 8.

 

ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਸੁਆਮੀ ਮੇਰੇ ॥ ਘਟਿ ਘਟਿ ਵਸਹਿ ਸਭਨ ਕੈ ਨੇਰੇ ॥ ਹਾਥਿ ਹਮਾਰੈ ਕਛੂਐ ਨਾਹੀ ਜਿਸੁ ਜਣਾਇਹਿ ਤਿਸੈ ਜਣਾਵਣਾ ॥੯॥

Ḏẖār anūgrahu su▫āmī mere.  Gẖat gẖat vasėh sabẖan kai nere.  Hāth hamārai kacẖẖū▫ai nāhī jis jaṇā▫ihi ṯisai jaṇāvaṇā. ||9||

 

(Meyrey) my (suaami) Master, please (dhaar-i) bestow (anugrah-u) kindness; You (vasah-i) dwell (ghatt-i ghatt-i) in every mind/body and are (neyrai) near (kai = of) to (sabahn) all – know the what everyone needs.

There is (naahi = not, kachhooai = any) nothing in (hamaarai) our (haath-i) hands, i.e. we do not know Your virtues and commands and find You; one (jis-u) whom You (jaanaaih-i = make known) impart awareness (tisai) that person (janaavna) knows. 9.

 

ਜਾ ਕੈ ਮਸਤਕਿ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਤਿਸ ਹੀ ਪੁਰਖ ਨ ਵਿਆਪੈ ਮਾਇਆ ॥ ਨਾਨਕ ਦਾਸ ਸਦਾ ਸਰਣਾਈ ਦੂਸਰ ਲਵੈ ਨ ਲਾਵਣਾ ॥੧੦॥

Jā kai masṯak ḏẖur likẖ pā▫i▫ā.  Ŧis hī purakẖ na vi▫āpai mā▫i▫ā.  Nānak ḏās saḏā sarṇā▫ī ḏūsar lavai na lāvṇā. ||10||

 

Those (ja kai) in whose (mastak-i = on forehead) destiny it has been (likh-i paaiaa) written and put (dhur-i) at the source, i.e. before birth based on past deeds; (maaiaa) temptations in the world-play do not (viaapai) affect (tis hi) those (purakh) persons.

Such (daas = servants) devotees (sadaa) ever place the self (sarnaai = in sanctuary) in care and obedience of the Almighty and do not (laavana) consider anyone (doosar = second) else (lavai) equal to You. 10.

 

ਆਗਿਆ ਦੂਖ ਸੂਖ ਸਭਿ ਕੀਨੇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਬਿਰਲੈ ਹੀ ਚੀਨੇ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ਜਤ ਕਤ ਓਹੀ ਸਮਾਵਣਾ ॥੧੧॥

Āgi▫ā ḏūkẖ sūkẖ sabẖ kīne.  Amriṯ nām birlai hī cẖīne.  Ŧā kī kīmaṯ kahaṇ na jā▫ī jaṯ kaṯ ohī samāvṇā. ||11||

 

(Sabh-i) all (dookh) pains and (sookh) comforts are (keeney = done) given to the creatures by (aagiaa = order) will of the Almighty – based on their deeds. (Ammrit) the life-giving (naam-u) Divine virtues and commands are (cheeney) understood and practiced by some (birlai hi) rare person.

(Keemat-i = price) the worth of such a person (na jaai) cannot be (kahan-u) told; s/he (samaavna) is absorbed in (ohi = that) the Almighty (jat kat) wherever s/he is. 11.

 

ਸੋਈ ਭਗਤੁ ਸੋਈ ਵਡ ਦਾਤਾ ॥ ਸੋਈ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਬਾਲ ਸਹਾਈ ਸੋਈ ਤੇਰਾ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਵਣਾ ॥੧੨॥

So▫ī bẖagaṯ so▫ī vad ḏāṯā.  So▫ī pūran purakẖ biḏẖāṯā.  Bāl sahā▫ī so▫ī ṯerā jo ṯerai man bẖāvṇā. ||12||

 

(Soi) that person is (bhagat-u) a devotee and (vadd) great (daata = giver) benefactor; (soee) s/he is the embodiment of (pooran) the perfect/profound (purakh-u) all-pervasive (bidhaata) Creator.

O Almighty (soee) that person is (teyra) your (sahaai/sakhaaee) companion, i.e. remembers You, (jo) who (bhaavna) is liked in (teyrai) Your (man-i) mind, i.e. does so with Divine grace. 12.

 

ਮਿਰਤੁ ਦੂਖ ਸੂਖ ਲਿਖਿ ਪਾਏ ॥ ਤਿਲੁ ਨਹੀ ਬਧਹਿ ਘਟਹਿ ਨ ਘਟਾਏ ॥ ਸੋਈ ਹੋਇ ਜਿ ਕਰਤੇ ਭਾਵੈ ਕਹਿ ਕੈ ਆਪੁ ਵਞਾਵਣਾ ॥੧੩॥

Miraṯ ḏūkẖ sūkẖ likẖ pā▫e.  Ŧil nahī baḏẖėh gẖatėh na gẖatā▫e.  So▫ī ho▫e jė karṯe bẖāvai kahi kai āp vañāvaṇā. ||13||

 

The Creator has (likh-i) written and (paaey) put (mirat-u) death, and all (dookh) pains and (sookh) comforts in destiny. These cannot (badhah-i) be increased or (ghattah-i) reduce (ghattaey) by anyone trying to reduce – with their own efforts.

(Soee) only that (hoey) happens (j-i) what is (bhaavai) is will of (kartey) the Creator; anyone (kah-i kai) saying that s/he can – increase or reduce – (vanjnaavna) is to lose (aap-u = self) one’s esteem – because no one can. 13.

 

ਅੰਧ ਕੂਪ ਤੇ ਸੇਈ ਕਾਢੇ ॥ ਜਨਮ ਜਨਮ ਕੇ ਟੂਟੇ ਗਾਂਢੇ ॥ ਕਿਰਪਾ ਧਾਰਿ ਰਖੇ ਕਰਿ ਅਪੁਨੇ ਮਿਲਿ ਸਾਧੂ ਗੋਬਿੰਦੁ ਧਿਆਵਣਾ ॥੧੪॥

Anḏẖ kūp ṯe se▫ī kādẖe.  Janam janam ke tūte gāʼndẖe.  Kirpā ḏẖār rakẖe kar apune mil sāḏẖū gobinḏ ḏẖi▫āvaṇā. ||14||

 

The Almighty (kaaddhey) takes out (seyee) those (tey) from (andh) the blind (koop) well, i.e. from being lost in attachments to the world-play; IT (gaanddhey) joins those (ttoottey = broken) separated from the Almighty (key) for (janam janam) numerous births;

IT (dhaar-i) bestows (kirpa) kindness, (rakhey) protects and (kar-i) makes IT’s (apney) own, those who (mil-i) find (saadhoo) the guru – and as taught by him – to (dhiaavna) invoke and obey (gobind-u = master of the world) the Almighty. 14.

 

 

ਤੇਰੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਅਚਰਜ ਰੂਪੁ ਵਡੀ ਵਡਿਆਈ ॥ ਭਗਤਿ ਦਾਨੁ ਮੰਗੈ ਜਨੁ ਤੇਰਾ ਨਾਨਕ ਬਲਿ ਬਲਿ ਜਾਵਣਾ ॥੧੫॥੧॥
੧੪॥੨੨॥੨੪॥੨॥੧੪॥੬੨॥

Ŧerī kīmaṯ kahaṇ na jā▫ī.  Acẖraj rūp vadī vadi▫ā▫ī.  Bẖagaṯ ḏān mangai jan ṯerā Nānak bal bal jāvṇā. ||15||1||14||22||24||2||14||62||

 

O Almighty (teyri) Your (keemat-i = price) virtues and powers (na jaaee) cannot be (kahan-u) told. Your (roop) form is (acharaj) wondrous and You have (vaddi) great (vaddiaaee) glory – majesty.

(Teyra) Your (jan-u) servant (mangai) asks for (daan-u = alms) the benediction of (bhagat-i) devotion – ability to live by Your Naam or virtues and commands; fifth Nanak (bal-i bal-i jaavna = is sacrifice) adores You. 15. 1. 14. 22. 24. 2. 14. 62.

 

The significance of the above numbers is as follows:

 

15 – Stanzas in this Shabad.

1 – Number of Shabads in this group.

14 – Shabads by the fifth Guru.

——————-

22 – Shabads of the first Guru.

24 – Shabads by the third Guru

2 – Shabads by the fourth Guru.

14 – Shabads by the fifth Guru.

62 – Total of Maaroo Solahey by all gurus.

 

SGGS pp 1082-1084, Maroo M: 5, Solahey 11-12

 

Note: This Shabad recounts the names of gods used by the Hindus and inserts in between that God is unborn and Eternal.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਅਚੁਤ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅੰਤਰਜਾਮੀ ॥ ਮਧੁਸੂਦਨ ਦਾਮੋਦਰ ਸੁਆਮੀ ॥ ਰਿਖੀਕੇਸ ਗੋਵਰਧਨ ਧਾਰੀ ਮੁਰਲੀ ਮਨੋਹਰ ਹਰਿ ਰੰਗਾ ॥੧॥

Mārū mėhlā 5.  Acẖuṯ pārbarahm parmesur anṯarjāmī.  Maḏẖusūḏan ḏāmoḏar su▫āmī.  Rikẖīkes govarḏẖan ḏẖārī murlī manohar har rangā. ||1||

 

Composition of the fifth Guru in Raga Maaroo. (Achut = unshakable) the Eternal (paarbrahm) Supreme Being, (parmeysur) the Supreme Master, (antarjaami) dwelling in all minds; (suaami) the master who (madhusudan) killed the demon Madhu and who (daamodar) has a rope round his waist Krishna – is playful.

IT is (rikhikeys) master of organs/life, (dhaari) lifter of Mount Govardhan, (manohar) captivating (murli) flute player – Krishna. 1.

 

ਮੋਹਨ ਮਾਧਵ ਕ੍ਰਿਸ੍ਨ ਮੁਰਾਰੇ ॥ ਜਗਦੀਸੁਰ ਹਰਿ ਜੀਉ ਅਸੁਰ ਸੰਘਾਰੇ ॥ ਜਗਜੀਵਨ ਅਬਿਨਾਸੀ ਠਾਕੁਰ ਘਟ ਘਟ ਵਾਸੀ ਹੈ ਸੰਗਾ ॥੨॥

Mohan māḏẖav krisan murāre.  Jagḏīsur har jī▫o asur sangẖāre.  Jagjīvan abẖināsī ṯẖākur gẖat gẖat vāsī hai sangā. ||2||

 

(Mohan) the fascinating (maa = maaiaa + dhav = husband of maaiaa/Lakshmi) master of wealth/world-play, (Krisn) Krishna (muraarey) the killer of the demon Mur – destroyer of evil. (Jeeo) the revered (har-i) Almighty (jagdeesur) Master of the world (sanghaarey) destroys (asur) demons.

(Jagjeevan = master of the world) the Creator, (abinaasi) imperishable (tthaakur) Master (vaasi) dwells in (ghatt ghatt) all bodies/minds and thus (hai) is (sangaa) with everyone. 2.

 

ਧਰਣੀਧਰ ਈਸ ਨਰਸਿੰਘ ਨਾਰਾਇਣ ॥ ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ ॥ ਬਾਵਨ ਰੂਪੁ ਕੀਆ ਤੁਧੁ ਕਰਤੇ ਸਭ ਹੀ ਸੇਤੀ ਹੈ ਚੰਗਾ ॥੩॥

Ḏẖarṇīḏẖar īs narsingẖ nārā▫iṇ.  Ḏāṛā agre paritham ḏẖarā▫iṇ.  Bāvan rūp kī▫ā ṯuḏẖ karṯe sabẖ hī seṯī hai cẖanga. ||3||

 

O (dharni = earth, + dhar = support) Creator, (ees) the Master (narsingh) in man-lion form and (naaraain) dwelling in creatures; (daarra = teeth, agrey = forward, coming out) in pig form, (dharaain) support (pritham-i) of the earth.

O (kartey) Creator (tudh-u) You (keeaa) took (roop-u) the form of (baavan/vaaman) a dwarf; You are (changaa) good (seyti) to, i.e. look after, (sabh hi) everyone. 3.

 

ਸ੍ਰੀ ਰਾਮਚੰਦ ਜਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥ ਬਨਵਾਲੀ ਚਕ੍ਰਪਾਣਿ ਦਰਸਿ ਅਨੂਪਿਆ ॥ ਸਹਸ ਨੇਤ੍ਰ ਮੂਰਤਿ ਹੈ ਸਹਸਾ ਇਕੁ ਦਾਤਾ ਸਭ ਹੈ ਮੰਗਾ ॥੪॥

Sarī rāmcẖanḏ jis rūp na rekẖ▫i▫ā.  Banvālī cẖakarpāṇ ḏaras anūpi▫ā.  Sahas neṯar mūraṯ hai sahsā ik ḏāṯā sabẖ hai mangā. ||4||

 

You are that (sri) revered (raamchand) Rama (jis-u) who has neither (roop-u) from nor (reykhiaa = lines on hands and feet) identification marks. (Banvaali = of the jungle, gardener of all vegetation) the Sustainor, (chakrpaan-i) with (chakr) circular weapon in hand and (daras-i = sight) form that is (anoopiaa) incomparable.

You have (sahas) a thousand (moorat-i) forms and a thousand (neytr) eyes, (ik-u) the One (daataa) giver and (sabh) all (hai) are (manga) beggars. 4.

 

ਭਗਤਿ ਵਛਲੁ ਅਨਾਥਹ ਨਾਥੇ ॥ ਗੋਪੀ ਨਾਥੁ ਸਗਲ ਹੈ ਸਾਥੇ ॥ ਬਾਸੁਦੇਵ ਨਿਰੰਜਨ ਦਾਤੇ ਬਰਨਿ ਨ ਸਾਕਉ ਗੁਣ ਅੰਗਾ ॥੫॥

Bẖagaṯ vacẖẖal anāthah nāthe.  Gopī nāth sagal hai sāthe.  Bāsuḏev niranjan ḏāṯe baran na sāka▫o guṇ angā. ||5||

 

O (vachhal-u) lover (bhagat-i) of the devotees, (naathey) master (anaathah) of the master-less; (Naath = master) object of worship of (gopi) the milkmaids, You are (saathey) with (sagal) everyone.

O (niranjan) pristine (daatey = giver) benevolent (baasudeyv) Master of the universe, I (na saakau) cannot (baran-i) describe Your (gun) virtues, You are (angaa/agam) beyond reach/comprehension. 5.

 

ਮੁਕੰਦ ਮਨੋਹਰ ਲਖਮੀ ਨਾਰਾਇਣ ॥ ਦ੍ਰੋਪਤੀ ਲਜਾ ਨਿਵਾਰਿ ਉਧਾਰਣ ॥ ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥੬॥ Mukanḏ manohar lakẖmī nārā▫iṇ.  Ḏaropaṯī lajā nivār uḏẖāraṇ.  Kamlākanṯ karahi kanṯūhal anaḏ binoḏī nihsangā. ||6||

 

You are (mukand) deliverer from bondage to the world-play, o (moanohar) fascinating (naaraain) Master of (lakhmi/Lakshmi = wealth) world-play. You (udhaaran) preserved (lajaa) the honor of (daropti) Draupadi – of the Mahabharata.

O (kamla = Lakshmi + kant = husband) Master of the world-play, You (karah-i = do, kantoohal = plays) are playful and (anad binodi) make merry (nihsanga = without) untouched by the world-play. 6.

 

ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥ ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥ ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥

Amogẖ ḏarsan ājūnī sambẖa▫o.  Akāl mūraṯ jis kaḏe nāhī kẖa▫o.  Abẖināsī abigaṯ agocẖar sabẖ kicẖẖ ṯujẖ hī hai lagā. ||7||

 

Your (darsan = sight) presence in mind (amogh = not without fruit) is blissful; You are (aajooni = unborn) formless and (sambhau) self-existent. You are (moorat-i = picture) personification of (akaal) deathless-ness and timeless-ness and (kadey naahi) never (khau) destroyed.

O (abinaasi = imperishable) Eternal, (abigat = not a person) Formless Master, You are (agochar) not perceived by the senses, but (sabh-u kichh-u) everything is (lagaa = attached) dependent on (tujh hi) You alone. 7.

 

ਸ੍ਰੀਰੰਗ ਬੈਕੁੰਠ ਕੇ ਵਾਸੀ ॥ ਮਛੁ ਕਛੁ ਕੂਰਮੁ ਆਗਿਆ ਅਉਤਰਾਸੀ ॥ ਕੇਸਵ ਚਲਤ ਕਰਹਿ ਨਿਰਾਲੇ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਹੋਇਗਾ ॥੮॥

Sarīrang baikunṯẖ ke vāsī.  Macẖẖ kacẖẖ kūram āgi▫ā a▫uṯrāsī.  Kesav cẖalaṯ karahi nirāle kīṯā loṛėh so ho▫igā. ||8||

 

(Srirang = beloved of Sri/Lakshmi) Vishnu, (vaasi) resident of (baikhuntth = abode of Vishnu) heaven who, following (aagiaa) orders of the Almighty (autraasi = descended/born) incarnated as (machh-u) fish and (kachh-u kooram-u) tortoise.

(Keysav = one with long hair) Vishnu (karah-i) does (niraaley = different) fascinating (chalat) plays; what IT (lorrah-i = seeks) wants (so) that (hoigaa = shall happen) happens. 8.

 

ਨਿਰਾਹਾਰੀ ਨਿਰਵੈਰੁ ਸਮਾਇਆ ॥ ਧਾਰਿ ਖੇਲੁ ਚਤੁਰਭੁਜੁ ਕਹਾਇਆ ॥ ਸਾਵਲ ਸੁੰਦਰ ਰੂਪ ਬਣਾਵਹਿ ਬੇਣੁ ਸੁਨਤ ਸਭ ਮੋਹੈਗਾ ॥੯॥

Nirāhārī nirvair samā▫i▫ā.  Ḏẖār kẖel cẖaṯurbẖuj kahā▫i▫ā.  Sāval sunḏar rūp baṇāvėh beṇ sunaṯ sabẖ mohaigā. ||9||

 

The Almighty (nirahaari = without food) needs no food, is (nirvair-u) free of enmity and (samaaiaa) pervades everywhere. IT (dhaar-i) creates (kheyl-u = play) the world-play and (kahaaiaa) is called (chaturbhuj-u = one with four arms) Brahma.

And (banaavah-i = creates) takes (saaval) dark-skinned (sundar) handsome (roop) form/body – as Krishna; (sabh) all (mohaiga) are fascinated (sunat) listening to his (beyn-u) flute. 9.

 

ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥ ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥ ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥

Banmālā bibẖūkẖan kamal nain.  Sunḏar kundal mukat bain.  Sankẖ cẖakar gaḏā hai ḏẖārī mahā sārthī saṯsangā. ||10||

 

As Krishna You wear (banmaala = garland of vegetation) long garland of flowers and (bibhookhan/vibhooshan) adornments and have (nain) eyes like (kamal) the lotus flower. You wear (sundar) beautiful (kunddal) ear-rings, (mukatt) crown and play (bain) the flute.

You (dhaari) carry (sankh) the conch, (chakr) circular weapon and (gadaa) the mace; You are (mahaa) the great (saarthi) charioteer of (satsanga) the devotee – Arjuna of the Mahabharata. 10.

 

ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥ ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥ ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧॥

Pīṯ pīṯambar ṯaribẖavaṇ ḏẖaṇī.  Jagannāth gopāl mukẖ bẖaṇī.  Sāringḏẖar bẖagvān bīṯẖulā mai gaṇaṯ na āvai sarbangā. ||11||

 

You (peet peetambar) wearer of yellow garments (dhani) Master of (tribhavan = three regions) the whole world. (Jagan-naath-u) Master of the world (gopaal-u) the Sustainor; I (bhani = utter) praise (mukh-i) with my mouth.

(Bhagvaan) God (saaringdhar) holder of the bow, also called Beetthul/Vitthal, (mai) I (na aavai) am unable to (ganat) count (sarbanga = all parts/limbs) all Your attributes. 11.

 

ਨਿਹਕੰਟਕੁ ਨਿਹਕੇਵਲੁ ਕਹੀਐ ॥ ਧਨੰਜੈ ਜਲਿ ਥਲਿ ਹੈ ਮਹੀਐ ॥

Nihkantak nihkeval kahī▫ai.  Ḏẖananjai jal thal hai mahī▫ai.

 

IT is (kaheeai) is called/known to be (nihkanttak = without prick/pain) free from pain and (nihkeyval) pristine. (Dhannanjai = winner of wealth) whose remembrance brings satisfaction, is present (jal-i) in water, (thal-i) in/on land and (maheeai) in space.

 

Page 1083

 

ਮਿਰਤ ਲੋਕ ਪਇਆਲ ਸਮੀਪਤ ਅਸਥਿਰ ਥਾਨੁ ਜਿਸੁ ਹੈ ਅਭਗਾ ॥੧੨॥

Miraṯ lok pa▫i▫āl samīpaṯ asthir thān jis hai abẖgā. ||12||

 

IT is present (sameepat = near) with the creatures in/on (mirat = mother/earth, lok = habitat) earth and (paiaal) the nether regions; (jis-u) whose (thaan-u = place) seat/authority (hai) is (asthir) unshakable and (abhgaa = un-breakable) imperishable/inviolable. 12.

 

ਪਤਿਤ ਪਾਵਨ ਦੁਖ ਭੈ ਭੰਜਨੁ ॥ ਅਹੰਕਾਰ ਨਿਵਾਰਣੁ ਹੈ ਭਵ ਖੰਡਨੁ ॥ ਭਗਤੀ ਤੋਖਿਤ ਦੀਨ ਕ੍ਰਿਪਾਲਾ ਗੁਣੇ ਨ ਕਿਤ ਹੀ ਹੈ ਭਿਗਾ ॥੧੩॥

Paṯiṯ pāvan ḏukẖ bẖai bẖanjan.  Ahaʼnkār nivāraṇ hai bẖav kẖandan.  Bẖagṯī ṯokẖiṯ ḏīn kirpālā guṇe na kiṯ hī hai bẖigā. ||13||

 

The Almighty (paavan) purifies those (patit) fallen to vices, destroys (dukh) distress and (bhai) fear. IT (nivaaran-u) frees from (ahankaar) pride and (hai) is (khanddan) destroyer of, i.e. obviates (bhav) rebirth in the world.

Is (tokhit) pleased with (bhagti = devotion) obedience, (kripaala) kind to (deen) the poor/hapless and is not (bhigaa = rinsed) propitiated with (kit hi) any other (guney) attributes – except obedience. 13.

 

ਨਿਰੰਕਾਰੁ ਅਛਲ ਅਡੋਲੋ ॥ ਜੋਤਿ ਸਰੂਪੀ ਸਭੁ ਜਗੁ ਮਉਲੋ ॥ ਸੋ ਮਿਲੈ ਜਿਸੁ ਆਪਿ ਮਿਲਾਏ ਆਪਹੁ ਕੋਇ ਨ ਪਾਵੈਗਾ ॥੧੪॥

Nirankār acẖẖal adolo.  Joṯ sarūpī sabẖ jag ma▫ulo.  So milai jis āp milā▫e āphu ko▫e na pāvaigā. ||14||

 

The Almighty is (Nirankaar-u) Formless, (achhal = undeceivable) not taken in by pretensions and is (addolo) un-wavering/eternal. IT is (saroopi) in the form of (jot-i = light) the Supreme Spirit by which (sabh-u) the whole (jag-u = world) living beings (maulo = blossom) have life.

(So) that person (jis-u) whom (aap-i = self) IT (milaaey) leads to IT-self (milai) finds IT; (koey na) no one (paavaiga) finds IT (aapahu) by the self. 14.

 

ਆਪੇ ਗੋਪੀ ਆਪੇ ਕਾਨਾ ॥ ਆਪੇ ਗਊ ਚਰਾਵੈ ਬਾਨਾ ॥ ਆਪਿ ਉਪਾਵਹਿ ਆਪਿ ਖਪਾਵਹਿ ਤੁਧੁ ਲੇਪੁ ਨਹੀ ਇਕੁ ਤਿਲੁ ਰੰਗਾ ॥੧੫॥

Āpe gopī āpe kānā.  Āpe ga▫ū cẖarāvai bānā.  Āp upāvėh āp kẖapāvėh ṯuḏẖ lep nahī ik ṯil rangā. ||15||

 

The Creator is (aapey) IT-self (gopi) the milk-maid as well as (kaana) Krishna – of the Mahabharata. And (aap-i) IT-self (charaavah-i) grazes (gaoo) the cows (baana/ban) in the jungles.

The Almighty (aap-i) IT-self (upaavah-i) creates and (khapaavah-i = destroys) causes death; – but all this is metaphoric, (tudh-u) You do not have (leyp-u = coating) effect of (rangaa = play) the world-play even (ik-u) one (til-u = sesame seed) a bit – because You do not have physical form. 15.

 

ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ ॥ ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ ॥ ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ ॥੧੬॥

Ėk jīh guṇ kavan bakẖānai.  Sahas fanī sekẖ anṯ na jānai.  Navṯan nām japai ḏin rāṯī ik guṇ nāhī parabẖ kahi sangā. ||16||

 

(Kavan) what all (gun) virtues of Yours can my (eyk) one (jeeh/jeebh) tongue (bakhaanai = utter) praise? (Seykh/sheesh) the serpent with (sahas) a thousand (phani) heads does not (jaanai) know Your (ant-u = limits) expanse/domain.

The devotee (japai) utters Your ever (navtan) new (naam-u) virtues (din-u) day and (raati) night but (naahi sanga/sakaa) cannot (kah-i = say) describe even (ik-u) one (gun-u) virtue. 16.

 

ਓਟ ਗਹੀ ਜਗਤ ਪਿਤ ਸਰਣਾਇਆ ॥ ਭੈ ਭਇਆਨਕ ਜਮਦੂਤ ਦੁਤਰ ਹੈ ਮਾਇਆ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਇਛਾ ਕਰਿ ਰਾਖਹੁ ਸਾਧ ਸੰਤਨ ਕੈ ਸੰਗਿ ਸੰਗਾ ॥੧੭॥

Ot gahī jagaṯ piṯ sarṇā▫i▫ā.  Bẖai bẖa▫i▫ānak jamḏūṯ ḏuṯar hai mā▫i▫ā.  Hohu kirpāl icẖẖā kar rākẖo sāḏẖ sanṯan kai sang sangā. ||17||

 

I have (gahi = caught) taken (ott) protection in (sarnaaiaa) sanctuary of (pit = father, jagat = world) the Creator; otherwise (maaiaa) the world-play – the world-ocean is (dutar) hard-to-cross, i.e. it is hard to overcome vices in the world-play and one develops (bhai) fear of (bhaiaanak) the terrifying (jamdoot) agent of Divine justice – who keeps erring souls away from God and sends for rebirth.

Please (hohu) be (kripaal) kind; (ichhaa = wish, kar-i = do/have) be pleased to (raakhahu) keep me (sang-i) with/in (sangaa) company (kai) of (santan = saints) the seekers. 17.

 

ਦ੍ਰਿਸਟਿਮਾਨ ਹੈ ਸਗਲ ਮਿਥੇਨਾ ॥ ਇਕੁ ਮਾਗਉ ਦਾਨੁ ਗੋਬਿਦ ਸੰਤ ਰੇਨਾ ॥ ਮਸਤਕਿ ਲਾਇ ਪਰਮ ਪਦੁ ਪਾਵਉ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈਗਾ ॥੧੮॥

Ḏaristimān hai sagal mithenā.  Ik māga▫o ḏān gobiḏ sanṯ renā.  Masṯak lā▫e param paḏ pāva▫o jis parāpaṯ so pāvaigā. ||18||

 

(Sagal) all that (dristtmaan) is visible (hai) is (mitheyna = false) impermanent – perishable. O (gobid/gobind) Master of the world, I (maagau) ask for this (ik-u) one (daan-u = alms) benediction of (reyna) dust of the feet, i.e. to serve and follow, (sant = saints) Your seekers.

By (laaey) applying dust of their feet (mastak-i) on forehead, i.e. by paying obeisance and following their example, I may (paavau) attain (param) the supreme (pad = rank) status, i.e. find You within; but one (jis-u) who (prapat-i) is to get it, i.e. whom You give, (paavaiga = shall get) gets it. 18.

 

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਸੁਖਦਾਤੇ ॥ ਤਿਨ ਸਾਧੂ ਚਰਣ ਲੈ ਰਿਦੈ ਪਰਾਤੇ ॥ ਸਗਲ ਨਾਮ ਨਿਧਾਨੁ ਤਿਨ ਪਾਇਆ ਅਨਹਦ ਸਬਦ ਮਨਿ ਵਾਜੰਗਾ ॥੧੯॥

Jin ka▫o kirpā karī sukẖ▫ḏāṯe.  Ŧin sāḏẖū cẖaraṇ lai riḏai parāṯe.  Sagal nām niḏẖān ṯin pā▫i▫ā anhaḏ sabaḏ man vājangā. ||19||

 

Those (kau) to (jin) whom (sukhdaatey = giver of comforts) the Almighty (kari) bestows (kripa) mercy; (tin) they (lai) take (charan) feet, i.e. directions, of (saadhoo) the guru and (praatey) keep them (ridai) in mind.

(Tin) they (paaiaa) obtain (sagal = all, nidhaan-u = treasure) the most valuable treasure of – awareness of – (naam) Divine virtues and commands, the guide for life; (anhad) incessant (sabad = word/sound) celestial music (vaajanga) plays (man-i) in their minds, i.e. they are joyfully connected with the Creator. 19.

 

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤ ਪਏ ਸਰਣਾਈ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਰੰਗੁ ਲਗਾ ॥੨੦॥

Kirṯam nām kathe ṯere jihbā.  Saṯ nām ṯerā parā pūrbalā.  Kaho Nānak bẖagaṯ pa▫e sarṇā▫ī ḏeh ḏaras man rang lagā. ||20||

 

(Jihba = tongue) the creatures (kathey) utter (teyrey) Your (naam) names (kirtam = done) which describe Your attributes. But Your name (paraa = beyond, poorbala = earlier) from time immemorial is Sat-i Naam-u or eternal writ/laws.

(Kahu) say of fifth Nanak: Your (bhagat) devotees (paey) place themselves in Your (sarnaaee) sanctuary, i.e. make supplication to (deyho = give, daras = vision) reveal Yourself, their (man-i) mind is (rang-u = color, lagaa = attached) imbued with Your love. 20.

 

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ॥ ਤੂ ਆਪੇ ਕਥਹਿ ਤੈ ਆਪਿ ਵਖਾਣਹਿ ॥ ਨਾਨਕ ਦਾਸੁ ਦਾਸਨ ਕੋ ਕਰੀਅਹੁ ਹਰਿ ਭਾਵੈ ਦਾਸਾ ਰਾਖੁ ਸੰਗਾ

॥੨੧॥੨॥੧੧॥

Ŧerī gaṯ miṯ ṯūhai jāṇėh.  Ŧū āpe kathėh ṯai āp vakāṇėh.  Nānak ḏās ḏāsan ko karī▫ahu har bẖāvai ḏāsā rākẖ sangā. ||21||2||11||

 

(Toohai) You alone (jaanah-i) know (teyri) Your (gat-i) state – what you are – and Your (mit-i = measure) worth – virtues. (Too) You (aap-i) Yourself (kathah-i) utter and Yourself (vakhaanah-i) tell others, i.e. You give awareness and the devotees praise them.

Says fifth Nanak: Please (kareeahu) make me (daas-u) the servant of Your (daasan) servants/seekers; may it (bhaavai) please (har-i) the Almighty to (raakh-u) keep me (sanga) in company of (daasaa = servants) IT’s seekers. 21. 2. 11.

 

——————————————————————

 

Note: In this Shabad the fifth Guru addresses a Muslim and giving understanding of the true meaning of terms used in Islam.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਅਲਹ ਅਗਮ ਖੁਦਾਈ ਬੰਦੇ ॥ ਛੋਡਿ ਖਿਆਲ ਦੁਨੀਆ ਕੇ ਧੰਧੇ ॥ ਹੋਇ ਪੈ ਖਾਕ ਫਕੀਰ ਮੁਸਾਫਰੁ ਇਹੁ ਦਰਵੇਸੁ ਕਬੂਲੁ ਦਰਾ ॥੧॥

Mārū mėhlā 5.  Alah agam kẖuḏā▫ī banḏe.  Cẖẖod kẖi▫āl ḏunī▫ā ke ḏẖanḏẖe.  Ho▫e pai kẖāk fakīr musāfar ih ḏarves kabūl ḏarā. ||1||

 

Composition of the fifth Guru in Raga Maaroo. O (bandey) man (Khudaaee) of God, (allah) God is (agam) beyond reach/comprehension. (Chodd-i) give up (khiaal) thoughts and (dhandhey) pursuits (key) of (duneeaa) the world – if you wish to find God.

(Hoey) be (khaak) dust (pai) of feet of (fakeer = renunciate) seekers of God, treat yourself as (musaafar-u) a traveler – unattached to the world-play; (ih-u = this) such (darveys-u = monk, beggar) a seeker is (kabool-u) accepted (daraa = in Divine court) by the Almighty. 1.

 

ਸਚੁ ਨਿਵਾਜ ਯਕੀਨ ਮੁਸਲਾ ॥ ਮਨਸਾ ਮਾਰਿ ਨਿਵਾਰਿਹੁ ਆਸਾ ॥ ਦੇਹ ਮਸੀਤਿ ਮਨੁ ਮਉਲਾਣਾ ਕਲਮ ਖੁਦਾਈ ਪਾਕੁ ਖਰਾ ॥੨॥

Sacẖ nivāj yakīn muslā.  Mansā mār nivārihu āsā.  Ḏeh masīṯ man ma▫ulāṇā kalam kẖuḏā▫ī pāk kẖarā. ||2||

 

Let (sach-u) truthfulness be (nivaaj/namaaz) the prayer and (yakeen = belief) faith be (musalaa) prayer mat. Let (aasa) the staff/stick in hand be to (maar-i) kill and (nivaarh-u) forsake worldly (mansa) aspirations.

Let (deyh) the body be (maseet-i) the mosque, (man) the mind (maulaana) the priest, and (paak kharaa = consecrated) pure living (kalam/kalma = the root mantra) uttering (khdaai) God’s mantra. 2.

 

Note: The next verse talks of four stages of living according to the Sufi Muslims. They are Shariat = Muslim personal law based on the Quran, Tereeqat = the way to cleanse the self, Maarfat = knowledge and Haqeeqat = truth – God. The Guru asks the Muslim to understand them. The verse also uses the term ਅਬਦਾਲਾ (Abdaala). It refers to the Muslim belief that there are certaincalled Abdaal ابدال abdāl (pl. of badal or bidl), Substitutes, by whom God continues the world in existence (their number is seventy, of whom forty reside in Syria and thirty elsewhere; when any one of them dies his place is filled up by someone selected from among the rest of them (copied from Persian to English Dictionary.

 

 

ਸਰਾ ਸਰੀਅਤਿ ਲੇ ਕੰਮਾਵਹੁ ॥ ਤਰੀਕਤਿ ਤਰਕ ਖੋਜਿ ਟੋਲਾਵਹੁ ॥ ਮਾਰਫਤਿ ਮਨੁ ਮਾਰਹੁ ਅਬਦਾਲਾ ਮਿਲਹੁ ਹਕੀਕਤਿ ਜਿਤੁ ਫਿਰਿ ਨ ਮਰਾ ॥੩॥

Sarā sarī▫aṯ le kammāvahu.  Ŧarīkaṯ ṯarak kẖoj tolāvahu.  Mārfaṯ man mārahu abḏālā milhu hakīkaṯ jiṯ fir na marā. ||3||

 

(Ley = take) understand Shraa Shariat – The Muslim personal law – and (kammaavhu) practice it. (Tareeqat-i) the method of cleansing the self is to (tarak) give up vices, (khoj-i) search and (ttolaavhu) find the Almighty within.

(Maarfat-i = knowledge) awareness of Divine virtues comes when you (maarhu) kill (man-u = mind) ego and (milhu) find God within; such a person is (addaala) one who is selected by God to guide others; attaining union with (haqeeqat = truth) God is the exalted state (jit-u) by which one does not (maraa = die) succumb to vices (phir-i) again. 3.

 

Note: There are five pillars of Islam mandated for all those who can perform them. They are, faith in One God, Namaaz or prayer five times a day, Zakaat or charity, Roza or fasting in the month of Ramzaan/Ramadan and Hajj or visit to Mecca/Makkah in Saudi Arabia once in life on the given dates in the month of September. Those who observe these are promised to get fairies and comforts of heaven. These with other aspects are covered in the succeeding verses.

 

ਕੁਰਾਣੁ ਕਤੇਬ ਦਿਲ ਮਾਹਿ ਕਮਾਹੀ ॥ ਦਸ ਅਉਰਾਤ ਰਖਹੁ ਬਦ ਰਾਹੀ ॥ ਪੰਚ ਮਰਦ ਸਿਦਕਿ ਲੇ ਬਾਧਹੁ ਖੈਰਿ ਸਬੂਰੀ ਕਬੂਲ ਪਰਾ ॥੪॥

Kurāṇ kaṯeb ḏil māhi kamāhī.  Ḏas a▫urāṯ rakẖahu baḏ rāhī.  Pancẖ maraḏ siḏak le bāḏẖhu kẖair sabūrī kabūl parā. ||4||

 

Keep (maah-i) in (dil = heart) in mind the teachings of the Quran and other (kateyb) Semitic scriptures and (kamahi) practice them. (Rakhahu) restrain (das) the ten (auraat = women) organs – five sensory and five action organs from (bad) evil (raahi) path.

(Ley = take, baadhaahu = tie) control (panch) the five (marad = men) vices – lust, anger, greed attachment to the world-play and vanity – with (sidsak-i) with faith; one who (saboori = with patience) is contented by giving (khair-i) charity – expecting nothing in return – is (kabool paraa) accepted by God. 4.

 

ਮਕਾ ਮਿਹਰ ਰੋਜਾ ਪੈ ਖਾਕਾ ॥ ਭਿਸਤੁ ਪੀਰ ਲਫਜ ਕਮਾਇ ਅੰਦਾਜਾ ॥ ਹੂਰ ਨੂਰ ਮੁਸਕੁ ਖੁਦਾਇਆ ਬੰਦਗੀ ਅਲਹ ਆਲਾ ਹੁਜਰਾ ॥੫॥
Makā mihar rojā pai kẖākā.  Bẖisaṯ pīr lafaj kamā▫e anḏājā.  Hūr nūr musak kẖuḏā▫i▫ā banḏagī alah ālā hujrā. ||5||

 

Make (mihr) compassion your pilgrimage to Mecca/Makkah, and let being (khaak = dust, pai = of feet – of seekers of God) following the example of the seekers of God be your (roja) fast. (Bhist/bahisht) heaven is attained by (andaaza = estimate) understanding and (kamaaey) carrying out (lafaj/lafaz = word) instructions of (peer) the guru.

(Hoor) fairies of heaven and (noor = light) shine and (musak-u) fragrance, i.e. all pleasures come with faith (khudaaiaa) in God and (bandgi = worship) obedience to Allah/God are received in (aala = high quality) good (hujra) room, i.e. are honourably accepted by God. 5.

 

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ਸਚੁ ਕਮਾਵੈ ਸੋਈ ਕਾਜੀ ॥ ਜੋ ਦਿਲੁ ਸੋਧੈ ਸੋਈ ਹਾਜੀ ॥ ਸੋ ਮੁਲਾ ਮਲਊਨ ਨਿਵਾਰੈ ਸੋ ਦਰਵੇਸੁ ਜਿਸੁ ਸਿਫਤਿ ਧਰਾ ॥੬॥

Sacẖ kamāvai so▫ī kājī.  Jo ḏil soḏẖai so▫ī hājī.  So mulā mala▫ūn nivārai so ḏarves jis sifaṯ ḏẖarā. ||6||

 

(Soee) that person is the true (qaazi) disburser of justice according to Muslim law, who (kamaavai) practices (sach-u) truth, i.e. gives just decisions. (Haaji = one who has been to Mecca/Makkah) a true Haaji is (soee) that (jo) who (sodhai = corrects) rids his (dil-u = heart) mind of evil.

(So) that person is (mulaa) a Mullah – a Muslim priest – who (nivaarai) forsakes (maloon = dirt) vices; (so) that person is the true (darveys-u) saint whose (dharaa) mainstay is to (sifat) praise and emulate virtues of the Almighty. 6.

 

ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ ॥ ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ॥ ਤਸਬੀ ਯਾਦਿ ਕਰਹੁ ਦਸ ਮਰਦਨੁ ਸੁੰਨਤਿ ਸੀਲੁ ਬੰਧਾਨਿ ਬਰਾ ॥੭॥

Sabẖe vakẖaṯ sabẖe kar velā.  Kẖālak yāḏ ḏilai mėh ma▫ulā.  Ŧasbī yāḏ karahu ḏas marḏan sunaṯ sīl banḏẖān barā. ||7||

 

(Kar-i) make (sabhey = all) every (vakhat/vaqt = time – expression used by the Muslims, veyla = time – expression used by the Hindus) moment (yaad-i) to remember the Almighty (khaalak-u) Creator and (maula = makes green/nurtures) Sustainor.

Let (tasbi) the rosary be (yaad-i = remembrance, karhu = do) to remember the Almighty and (mardan-u = pulverize/crush) control (das) the ten organs; let (seel-u) good conduct and (bandhaan-i) living by rules/Divine commands be (sunat-i) the circumcision. 7.

 

ਦਿਲ ਮਹਿ ਜਾਨਹੁ ਸਭ ਫਿਲਹਾਲਾ ॥ ਖਿਲਖਾਨਾ ਬਿਰਾਦਰ ਹਮੂ ਜੰਜਾਲਾ ॥ ਮੀਰ ਮਲਕ ਉਮਰੇ ਫਾਨਾਇਆ ਏਕ ਮੁਕਾਮ ਖੁਦਾਇ ਦਰਾ ॥੮॥

Ḏil mėh jānhu sabẖ filhālā.  Kẖilkẖānā birāḏar hamū janjālā.  Mīr malak umre fānā▫i▫ā ek mukām kẖuḏā▫e ḏarā. ||8||

 

(Mah-i) in your (dil = heart) mind, (jaanhu) know (sabh) every-thing/creature exists (philhaala) for now, i.e. is perishable. Attachment to (khil = family + khaana = home) family and home, (biraadar = brothers) siblings, (hamoo) all these are (janjaala) entanglements – they will all go.

(meer) wealthy people, (malak) kings (umrey/umraau) nobles are all (faanaaia) perishable; only (daraa = place) residence of (khudaaey) the Almighty is (mukaam) eternal. 8.

 

Note: The verse below states what is the spirit behind the five (Namaaz) prayers prescribed for the Muslims.

 

ਅਵਲਿ ਸਿਫਤਿ ਦੂਜੀ ਸਾਬੂਰੀ ॥ ਤੀਜੈ ਹਲੇਮੀ ਚਉਥੈ ਖੈਰੀ ॥ ਪੰਜਵੈ ਪੰਜੇ ਇਕਤੁ ਮੁਕਾਮੈ ਏਹਿ ਪੰਜਿ ਵਖਤ ਤੇਰੇ ਅਪਰਪਰਾ ॥੯॥
Aval sifaṯ ḏūjī sābūrī.  Ŧījai halemī cẖa▫uthai kẖairī.  Punjvai panje ikaṯ mukāmai ehi panj vakẖaṯ ṯere aparparā. ||9||

 

(Aval-i) first (sifat-i) praise of the Creator and (dooji) second (saaboori/sabar) patience – accepting the will of God. (Teejai) third (haleemi) humility, (chauthai) fourth (khairi) charity.

(Panjvai) fifth keep (panjey) the five sensory organs at (ikat-u) one (mukaamai) place – do not be tempted; (ehh-i) these (panj-i) five (vakhat) times (teyrey) of yours – prayers – will take you to (apaparaa) the Infinite. 9.

 

Note: The next verse uses the expression ਮਉਦੀਫਾ (maydeefa) or Vazeefa. Vezeefa is the practice to recite a name of God – which are 99 in number. However it is not universally accepted because it is not mentioned in the Quran and is just a ritual.

 

Note: The verse also uses the term ਬਾਂਗਾਂ (baangaa’n). The Maulvi or priest climbs to a high place and recites a verse to call people for Namaz or prayer. This is called Baang, Adhan or Azan

 

ਸਗਲੀ ਜਾਨਿ ਕਰਹੁ ਮਉਦੀਫਾ ॥ ਬਦ ਅਮਲ ਛੋਡਿ ਕਰਹੁ ਹਥਿ ਕੂਜਾ ॥ ਖੁਦਾਇ ਏਕੁ ਬੁਝਿ ਦੇਵਹੁ ਬਾਂਗਾਂ ਬੁਰਗੂ ਬਰਖੁਰਦਾਰ ਖਰਾ ॥੧੦॥

Saglī jān karahu ma▫uḏīfā.  Baḏ amal cẖẖod karahu hath kūjā.  Kẖuḏā▫e ek bujẖ ḏevhu bāʼngāʼn burgū barkẖurḏār kẖarā. ||10||

 

(Karahu) do (maudeefa/vazeefa) remembrance of God (sagli) all your (jaan-i) life – not just recitation as a ritual. (Chhodd-i) forsake (bad) evil (amal) deeds and (karahu = do/take, hath-i = in hand) pick up (kooja) the jug of water to clean the body, i.e. remember God and cleanse the inner-self.

(Devhu) give (baangaa-n) the call for prayer or (burgu) play the trumpet (bujh-i) understanding that that (khudaaey) God is (eyk-u) One and (barkhurdaar) being obedient to IT is (kharaa) the best prayer. 10.

 

Note: The Muslims are supposed to eat Halal food which is prepared uttering the prescribed verses. Halal actually means righteous, legitimate or lawful. The guru advises that real Halal is to take what is one’s own or deserved and not misappropriate what justly belongs to someone else.

 

ਹਕੁ ਹਲਾਲੁ ਬਖੋਰਹੁ ਖਾਣਾ ॥ ਦਿਲ ਦਰੀਆਉ ਧੋਵਹੁ ਮੈਲਾਣਾ ॥ ਪੀਰੁ ਪਛਾਣੈ ਭਿਸਤੀ ਸੋਈ ਅਜਰਾਈਲੁ ਨ ਦੋਜ ਠਰਾ ॥੧੧॥

Hak halāl bakẖorahu kẖāṇā.  Ḏil ḏarī▫ā▫o ḏẖovahu mailāṇā. Pīr pacẖẖāṇai bẖisṯī so▫ī ajrā▫īl na ḏoj ṯẖarā. ||11||

 

(Bakhorhu) eat/take (hak-u) approved (khaana) food, i.e. take only what righteously belongs to you. For this make (dil) the mind (dareeaau) a river in which (dhovhu) to wash (mailaana) the dirt, i.e. get rid of evil.

(Soi) only that person is (bhisti/bahishti) deserving of heaven who (pachaanai = recognizes) understands and obeys teachings of (peer) the preceptor/guru; (ajraaeel-u) the agent of Divine justice does not (ttharaa = cause to live in) send him/her to (doj/dozak) hell. 11.

 

ਕਾਇਆ ਕਿਰਦਾਰ ਅਉਰਤ ਯਕੀਨਾ ॥ ਰੰਗ ਤਮਾਸੇ ਮਾਣਿ ਹਕੀਨਾ ॥ ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥

Kā▫i▫ā kirḏār a▫uraṯ yakīnā.  Rang ṯamāse māṇ hakīnā.  Nāpāk pāk kar haḏūr haḏīsā sābaṯ sūraṯ ḏasṯār sirā. ||12||

 

(Kirdaar) work with (kaaiaa) the body and have (aurat = woman) a wife to maintain (yakeena) faith – not to look at other’s women. (Maan-i) enjoy (rang tamaasey) merry-making with the family (hakeena) while restraining the mind and organs.

This way (kar-i) make (naapaak) the impure mind (paak) consecrate; make seeing God (hadoor-i) present with you the reading of (hadeesa/Hadith) teachings of the prophet; maintain (saabat) full (soorat-i) form – not circumcising; and thus earn (dastar) turban on (siraa) head, i.e. receive honour in Divine court. 12.

 

ਮੁਸਲਮਾਣੁ ਮੋਮ ਦਿਲਿ ਹੋਵੈ ॥ ਅੰਤਰ ਕੀ ਮਲੁ ਦਿਲ ਤੇ ਧੋਵੈ ॥ ਦੁਨੀਆ ਰੰਗ ਨ ਆਵੈ ਨੇੜੈ ਜਿਉ ਕੁਸਮ ਪਾਟੁ ਘਿਉ ਪਾਕੁ ਹਰਾ ॥੧੩॥

Musalmāṇ mom ḏil hovai.  Anṯar kī mal ḏil ṯe ḏẖovai.  Ḏunī▫ā rang na āvai neṛai ji▫o kusam pāt gẖi▫o pāk harā. ||13||

 

(Musalmaan-u) a Muslim is one who (hovai) is (mom = wax, dil-i = hearted) kind; he (dhovai) washes off (mail) the dirt (ki) of (antar) the inner-self, i.e. evil within, (tey) from (dil = heart) the mind.

(Rang) the colour of (duneeaa) the world, i.e. evil influences, do not (aavai) come near him/her (jio) like (kusam) the flowers, (paatt-u) silk and (ghee) butter-oil and (haraa) the deer-skin are (paak-u = pure) unpolluted. 13.

 

ਜਾ ਕਉ ਮਿਹਰ ਮਿਹਰ ਮਿਹਰਵਾਨਾ ॥ ਸੋਈ ਮਰਦੁ ਮਰਦੁ ਮਰਦਾਨਾ ॥ ਸੋਈ ਸੇਖੁ ਮਸਾਇਕੁ ਹਾਜੀ ਸੋ ਬੰਦਾ ਜਿਸੁ ਨਜਰਿ ਨਰਾ ॥੧੪॥

Jā ka▫o mihar mihar miharvānā.  So▫ī maraḏ maraḏ marḏānā.  So▫ī sekẖ masā▫ik hājī so banḏā jis najar narā. ||14||

 

One (ja kau) on whom (mihar) grace of (mihar) the compassion-bestowing (miharvaana) compassionate Almighty; (soee) that (marad-u) person is (maradaana) brave (marad-u) man, i.e. overcomes vices in life.

(Soee) such a person is (seykh-u) Sheikh and (masaaik-u) community leader, (haaji) who has been on Hajj pilgrimage to Mecca/Makkah; (so) that person is (bandaa = servant) a devotee 0n (jis) whom is bestowed (najar-i/nazrey karam) grace of (naraa) the Almighty. 14

 

ਕੁਦਰਤਿ ਕਾਦਰ ਕਰਣ ਕਰੀਮਾ ॥ ਸਿਫਤਿ ਮੁਹਬਤਿ ਅਥਾਹ ਰਹੀਮਾ ॥ ਹਕੁ ਹੁਕਮੁ ਸਚੁ ਖੁਦਾਇਆ ਬੁਝਿ ਨਾਨਕ ਬੰਦਿ ਖਲਾਸ ਤਰਾ ॥੧੫॥੩॥੧੨॥

Kuḏraṯ kāḏar karaṇ karīmā.  Sifaṯ muhabaṯ athāh rahīmā.  Hak hukam sacẖ kẖuḏā▫i▫ā bujẖ Nānak banḏ kẖalās ṯarā. ||15||3||12||

 

Acknowledge (kudrat-i) the power of (kareema) the compassionate (kaadar) Creator who (karan) has created every-thing/one create; (sifat) praise and (muhabat-i) love/obedience of (athaah = bottomless) unfathomable and (raheema) merciful Almighty.

 (Hukam-u) commands of (sach-u) Eternal (khdaaiaa) God (hak-u) just; (bujh = understand) accepting these commands enables to (khalaas) be free (band-i) from bondage – to the world-play and – and (taraa = swim) get across the world-ocean. 15. 3. 12.