SGGS pp 998-1001, Maaroo M: 5, Shabads 1-9.

 

ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੨                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo, (ghar-u 2) to be sung to the second beat.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The Shabad below uses the word ਡਰਪੈ (ddarpai) literally meaning ‘fears or is afraid’. The word and ਭੈ (Bhai) which also means fear, have been used in Gurbani for ‘respect or obedience’. For example we read in Aasa Di Vaar “Bhai vich pavan vahai sad vaau” meaning the air ever blows in obedience to Divine commands or laws. Obedience is also denoted by ਗਾਵੈ (gaavai) meaning sings or ਗਾਵਹਿ (gaavah-i) meaning sing. These are usually employed to denote ‘acknowledge and obey’, like in Japji Paurri 27 “gaavai paun paani baisantar” – literally meaning ‘air, water and fire sing’ in metaphoric form but means ‘carry out their allotted functions or roles’.

 

ਡਰਪੈ ਧਰਤਿ ਅਕਾਸੁ ਨਖ੍ਯ੍ਯਤ੍ਰਾ ਸਿਰ ਊਪਰਿ ਅਮਰੁ ਕਰਾਰਾ ॥ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਡਰਪੈ ਡਰਪੈ ਇੰਦ੍ਰੁ ਬਿਚਾਰਾ ॥੧॥

Darpai ḏẖaraṯ akās nakẖ▫yaṯarā sir ūpar amar karārā.  Pa▫uṇ pāṇī baisanṯar darpai darpai inḏar bicẖārā. ||1||

 

(Dhart-i) the earth, (akaas-u) sky and (nakhatra) stars (ddarpai = each is afraid) all obey (karaara = strong) the inviolable (amar-u) order (oopar-i = over, sir = the head) to carry out their allotted roles.

(Paun-u) air, (paani) water and (baisantar-u) fire (ddarpai) carry out their functions, as does (indr) the god Indra, (bichaara = helpless) having no option but to obey. 1.

 

ਏਕਾ ਨਿਰਭਉ ਬਾਤ ਸੁਨੀ ॥ ਸੋ ਸੁਖੀਆ ਸੋ ਸਦਾ ਸੁਹੇਲਾ ਜੋ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥

Ėkā nirbẖa▫o bāṯ sunī.  So sukẖī▫ā so saḏā suhelā jo gur mil gā▫e gunī. ||1|| rahā▫o.

 

Seekers of the Almighty (suni = listen) pay attention to (baat = word) commands of (eyka) only the One (nirbhau = fearless – above whom there is none) the Supreme Master.

One (jo) who, (gur = guru, mil-i = meeting) guided by the guru, (gaaey = sings) praises and emulates (guni) Divine virtues, (so) that person is (sadaa) ever (suheyla) comfortable/happy in life and (sukheeaa) at peace in the hereafter – by uniting with the Master. 1.

(Rahaau) pause and reflect on this.

ਦੇਹਧਾਰ ਅਰੁ ਦੇਵਾ ਡਰਪਹਿ ਸਿਧ ਸਾਧਿਕ ਡਰਿ ਮੁਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਮਰਿ ਮਰਿ ਜਨਮੇ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਜੋਇਆ ॥੨॥

Ḏehḏẖār ar ḏevā darpahi siḏẖ sāḏẖik dar mu▫i▫ā.  Lakẖ cẖa▫orāsīh mar mar janme fir fir jonī jo▫i▫ā. ||2||

 

(Dayhdhaar = with body) the creatures (ar-u) and (deyva) gods (ddarpah-i = are afraid) act by Divine commands; (sidh) accomplished saints and (saadhik) seekers (ddar-i = in fear, muiaa = die) obey Divine commands in humility.

Creatures of (charaasih = eighty four, lakh = one hundred thousand) all life forms (mar-i mar-i) keep dying and (janmey) being born (phir-i phir-i) again and again (joiaa = harnessed) going through numerous (joni) life forms – according to Divine will. 2.

 

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ਰਾਜਸੁ ਸਾਤਕੁ ਤਾਮਸੁ ਡਰਪਹਿ ਕੇਤੇ ਰੂਪ ਉਪਾਇਆ ॥ ਛਲ ਬਪੁਰੀ ਇਹ ਕਉਲਾ ਡਰਪੈ ਅਤਿ ਡਰਪੈ ਧਰਮ ਰਾਇਆ ॥੩॥

Rājas sāṯak ṯāmas darpahi keṯe rūp upā▫i▫ā.  Cẖẖal bapurī ih ka▫ulā darpai aṯ darpai ḏẖaram rā▫i▫ā. ||3||

 

The Creator has (upaaiaa) created (keytey) numerous forms of creatures; they act by attributes of (raajas) passion/diligence, (saatak-u/saattvic) giving charities/worshipping or (taamas-u) inertia/ignorance, (ddarpah-i = are afraid) acting by Divine will.

(Ih) this (kaulaa) world-play of temptations which (chhal = deceive) entice the world, (bapuri = helpless) does not act on its own but (ddarpai = is afraid) obeys the Almighty; people are afraid of (dharam raaiaa) the metaphoric Divine court judge, but it (at-i = very) totally (ddarpai) obeys the Divine laws. 3.

 

ਸਗਲ ਸਮਗ੍ਰੀ ਡਰਹਿ ਬਿਆਪੀ ਬਿਨੁ ਡਰ ਕਰਣੈਹਾਰਾ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤਨ ਕਾ ਸੰਗੀ ਭਗਤ ਸੋਹਹਿ ਦਰਬਾਰਾ ॥੪॥੧॥

Sagal samagrī darėh bi▫āpī bin dar karnaihārā.  Kaho Nānak bẖagṯan kā sangī bẖagaṯ sohėh ḏarbārā.

||4||1||

 

(Sagal) total (samagri = things) creation (biaapi) is controlled (ddarah-i = by fear) by Divine command/will; but (karnaihaara) the Creator is (bin-u = without, ddar = fear) not subject to any laws or orders.

IT is (sangi = companion) remembered by (bhagtan) the devotees and (bhagat) the devotees (sohah-i = look good) are treated with honor (darbara) in Divine court, (kahu) say O fifth Nanak. 4. 1.

 

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Note: The Shabad below mentions stories about how invocation of the Almighty helped in different ways.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਪਾਂਚ ਬਰਖ ਕੋ ਅਨਾਥੁ ਧ੍ਰੂ ਬਾਰਿਕੁ ਹਰਿ ਸਿਮਰਤ ਅਮਰ ਅਟਾਰੇ ॥ ਪੁਤ੍ਰ ਹੇਤਿ ਨਾਰਾਇਣੁ ਕਹਿਓ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥੧॥

Mārū mėhlā 5.  Pāʼncẖ barakẖ ko anāth ḏẖarū bārik har simraṯ amar atāre.  Puṯar heṯ nārā▫iṇ kahi▫o jamkankar mār biḏāre. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. (Anaath-u = orphan/master-less) the hapless – his step-mother did not let him receive the love of his father – (baarik-u) child (ko) of (paanch) five (barakh/baras) years attained (attaarey) an exalted state – spiritually and later became the king – (simrat = remembrance) by invoking (har-i) the Almighty.

Ajamal who lived with a prostitute, named his son, Naaraain – meaning God; he (kahio = said) uttered God’s name (heyt-i) due to love for (putr) the son, and (maar-i = smote, bidaarey = drove away) escaped punishment from (jamkankar = servants of Divine justice) Divine justice. 1.

 

ਮੇਰੇ ਠਾਕੁਰ ਕੇਤੇ ਅਗਨਤ ਉਧਾਰੇ ॥ ਮੋਹਿ ਦੀਨ ਅਲਪ ਮਤਿ ਨਿਰਗੁਣ ਪਰਿਓ ਸਰਣਿ ਦੁਆਰੇ ॥੧॥ ਰਹਾਉ ॥

Mere ṯẖākur keṯe agnaṯ uḏẖāre.  Mohi ḏīn alap maṯ nirguṇ pari▫o saraṇ ḏu▫āre. ||1|| rahā▫o.

 

(Tthaakur) the Master (mayray = my) of all (udhaar-e) emancipated (kaytay) numerous, rather (aganat) countless people.

 Hearing such stories, (Moh-i) I, (deen = poor) a hapless person of (alap) little (mat-i) understanding and (nirgun) devoid of virtues, have (pario) placed myself (duaarey = at court/gate, saran-i = sanctuary) in care of the Master – hoping to be saved from transgressions in life and rebirth after death. 1.

(Rahaau) pause and reflect on this.

 

ਬਾਲਮੀਕੁ ਸੁਪਚਾਰੋ ਤਰਿਓ ਬਧਿਕ ਤਰੇ ਬਿਚਾਰੇ ॥ ਏਕ ਨਿਮਖ ਮਨ ਮਾਹਿ ਅਰਾਧਿਓ ਗਜਪਤਿ ਪਾਰਿ ਉਤਾਰੇ ॥੨॥

Bālmīk supcẖāro ṯari▫o baḏẖik ṯare bicẖāre.  Ėk nimakẖ man māhi arāḏẖi▫o gajpaṯ pār uṯāre. ||2||

 

(Supchaaro) the outcaste (baalmeek-u) Valmiki (tario = swam) got across the world-ocean – escaped rebirth; (badhik) hunters – who killed Krishna of the Mahabharata – (tarey = swam) got across the world-ocean – were emancipated.

(Gajpat-i = master elephant) the elephant caught by the alligator (uttarey = landed, paar-i = on far shore) got across the world-ocean – was freed (araadhio) by invoking the Almighty (maah-i) in (man) mind for (nimakh) a moment. 2.

 

ਕੀਨੀ ਰਖਿਆ ਭਗਤ ਪ੍ਰਹਿਲਾਦੈ ਹਰਨਾਖਸ ਨਖਹਿ ਬਿਦਾਰੇ ॥ ਬਿਦਰੁ ਦਾਸੀ ਸੁਤੁ ਭਇਓ ਪੁਨੀਤਾ ਸਗਲੇ ਕੁਲ ਉਜਾਰੇ ॥੩॥

Kīnī rakẖi▫ā bẖagaṯ parhilāḏai harnākẖas nakẖėh biḏāre.  Biḏar ḏāsī suṯ bẖa▫i▫o punīṯā sagle kul ujāre. ||3||

 

The Almighty (keenee = did/provided, rakhia = protection) saved (bhagat) the devotee (prahilaadai) Prahlad and (bidaarey = banished) killed his father Harnaakhas/Harnakashyap (nakha-i) with nails – by taking the form of half-man half-lion.

Bidar, (sut-u) the son of (daasi) a housemaid (bhaio = became) was (puneeta = purified) sanctified; his (sagley = all) total (kul) lineage was (ujaarey = lit) became famous. (Note: This is in context of the story that the godhead Krishna of the Mahabharata preferred to stay with Bidar rather than the king Kansa. 3.

 

ਕਵਨ ਪਰਾਧ ਬਤਾਵਉ ਅਪੁਨੇ ਮਿਥਿਆ ਮੋਹ ਮਗਨਾਰੇ ॥ ਆਇਓ ਸਾਮ ਨਾਨਕ ਓਟ ਹਰਿ ਕੀ ਲੀਜੈ ਭੁਜਾ ਪਸਾਰੇ ॥੪॥੨॥

Kavan parāḏẖ baṯāva▫o apune mithi▫ā moh magnāre.  Ā▫i▫o sām Nānak ot har kī lījai bẖujā pasāre. ||4||2||

 

I am a lowly person. (Kavan) which all (praadh) faults (apuney) of mine can (bataavau) I tell; I remain (magnaarey) engrossed in (moh) attachment to (mithiaa = false) the transitory world-play.

I (aaio) have come to (saam/saran = sanctuary) care and (ott) protection (ki) of You, (har-i) the Almighty; please do not consider my faults, (pasaarey) extend Your (bhujaa) arm – to take me out of transgressions – and (leejai) take me under Your care, says fifth Nanak. 4. 2.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਵਿਤ ਨਵਿਤ ਭ੍ਰਮਿਓ ਬਹੁ ਭਾਤੀ ਅਨਿਕ ਜਤਨ ਕਰਿ ਧਾਏ ॥ ਜੋ ਜੋ ਕਰਮ ਕੀਏ ਹਉ ਹਉਮੈ ਤੇ ਤੇ ਭਏ ਅਜਾਏ ॥੧॥

Mārū mėhlā 5.  viṯ naviṯ bẖarmi▫o baho bẖāṯī anik jaṯan kar ḏẖā▫e.  Jo jo karam kī▫e ha▫o ha▫umai ṯe ṯe bẖa▫e ajā▫e. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. I (bhramio = wander) run around in (bah-u) many (bhaati) ways (navit/namit) for the sake of (vit) money; I (kar-i) make (anik) numerous (jatan) efforts (dhaaey) running around for that.

(Jo jo = what all) all (karam) deeds (hau) I (kee-ey) did in (haumai) ego, i.e. thinking I knew best, (tey tey) all those (bhaey) went (ajaaey) in vain. 1.

 

ਅਵਰ ਦਿਨ ਕਾਹੂ ਕਾਜ ਨ ਲਾਏ ॥ ਸੋ ਦਿਨੁ ਮੋ ਕਉ ਦੀਜੈ ਪ੍ਰਭ ਜੀਉ ਜਾ ਦਿਨ ਹਰਿ ਜਸੁ ਗਾਏ ॥੧॥ ਰਹਾਉ ॥

Avar ḏin kāhū kāj na lā▫e.  So ḏin mo ka▫o ḏījai parabẖ jī▫o jā ḏin har jas gā▫e. ||1|| rahā▫o.

 

(Din = days) time spent (avar) on other things have not been of (kaaj laaey = applied for purpose) of any use.

O (jeeo) revered (prabh) Almighty, please (deejai) give me (so) that (din-u) day on (ja) which (din) day, i.e. enable me to spend my time to (gaaey = sing) praise (har-i) Divine (jas-u = glory) virtues – and emulate them. 1.

(Rahaau) pause and reflect on this.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਗ੍ਰਿਹ ਦੇਖਿ ਪਸਾਰਾ ਇਸ ਹੀ ਮਹਿ ਉਰਝਾਏ ॥ ਮਾਇਆ ਮਦ ਚਾਖਿ ਭਏ ਉਦਮਾਤੇ ਹਰਿ ਹਰਿ ਕਬਹੁ ਨ ਗਾਏ ॥੨॥

Puṯar kalṯar garih ḏekẖ pasārā is hī mėh urjẖā▫e.  Mā▫i▫ā maḏ cẖākẖ bẖa▫e uḏmāṯe har har kabahu na gā▫e. ||2||

 

(Deykh-i) seeing (pasaara = expanse) presence of (putr = sons) children, (klatr) spouse and (grih) home/property, I (urjhaaey) remain entangled (mah-i) in (is) this – the family – (hi) only.

Once (chaakh-i = tasting) enjoying (mad = intoxicant) attachments to (maaiaa) the world-play, I (bhaey) got (udmaatey = inebriated) engrossed in them and have (kabahu na) never (gaaey = sang) acknowledged and obeyed (har-i har-i) the Almighty. 2.

 

ਇਹ ਬਿਧਿ ਖੋਜੀ ਬਹੁ ਪਰਕਾਰਾ ਬਿਨੁ ਸੰਤਨ ਨਹੀ ਪਾਏ ॥ ਤੁਮ ਦਾਤਾਰ ਵਡੇ ਪ੍ਰਭ ਸੰਮ੍ਰਥ ਮਾਗਨ ਕਉ ਦਾਨੁ ਆਏ ॥੩॥

Ih biḏẖ kẖojī baho parkārā bin sanṯan nahī pā▫e.  Ŧum ḏāṯār vade parabẖ samrath māgan ka▫o ḏān ā▫e. ||3||

 

In (ih) this (bidh-i) state of mine, I (khoji) have searched for You in (bahu) numerous other (parkaara) ways, but realized that You cannot (paaey) be found (bin-u) without the help of (santan) saints – the seekers.

(Tum) You are (vaddey) the great (daataar = giver) benevolent and (sammrath) Omnipotent (prabh) Master; I have (aaey) come (kau) to (maagan) beg for (daan-u = alms) the benediction – of finding You. 3.

 

ਤਿਆਗਿਓ ਸਗਲਾ ਮਾਨੁ ਮਹਤਾ ਦਾਸ ਰੇਣ ਸਰਣਾਏ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਮਿਲਿ ਭਏ ਏਕੈ ਮਹਾ ਅਨੰਦ ਸੁਖ ਪਾਏ ॥੪॥੩॥

Ŧi▫āgi▫o saglā mān mahṯā ḏās reṇ sarṇā▫e.  Kaho Nānak har mil bẖa▫e ekai mahā anand sukẖ pā▫e. ||4||3||

 

I (tiaagio) have given up (sagla) all (maan-u) pride and (mahta) self-importance, and sought (rayn = dust) serve and receive (sarnaaey = sanctuary) guidance of Your (daas = servants) seekers/devotees, i.e. please enable me to follow their example.

One who (mil-i) finds (har-i) the Almighty, (bhaey) becomes (eykai) one with IT; and (paaey) attains (mahaa) great (anand) bliss and (sukh) peace, (kahu) say, o fifth Nanak. 4. 3.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਕਵਨ ਥਾਨ ਧੀਰਿਓ ਹੈ ਨਾਮਾ ਕਵਨ ਬਸਤੁ ਅਹੰਕਾਰਾ ॥ ਕਵਨ ਚਿਹਨ ਸੁਨਿ ਊਪਰਿ ਛੋਹਿਓ ਮੁਖ ਤੇ ਸੁਨਿ ਕਰਿ ਗਾਰਾ ॥੧॥

Mārū mėhlā 5.  Kavan thān ḏẖīri▫o hai nāmā kavan basaṯ ahaʼnkārā.  Kavan cẖihan sun ūpar cẖẖohi▫o mukẖ ṯe sun kar gārā. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. At (kavan) which (thaan) place do (naama) virtues of the Almighty (dheerio) stay in your mind (kavan) at which does (ahankaara) pride (basat-u) abides? – but the two cannot co-exist.

(Kavan) what is (chihan) sign of ego/pride (sun-i) we hear of that (chhohio = touches, oopar-i = above, outside) shows (sun-i kar-i) on hearing (gaara = abuses) offensive words coming out (tey) from someone’s (mukh) mouth? 1.

 

ਸੁਨਹੁ ਰੇ ਤੂ ਕਉਨੁ ਕਹਾ ਤੇ ਆਇਓ ॥ ਏਤੀ ਨ ਜਾਨਉ ਕੇਤੀਕ ਮੁਦਤਿ ਚਲਤੇ ਖਬਰਿ ਨ ਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Sunhu re ṯū ka▫un kahā ṯe ā▫i▫o.  Ėṯī na jān▫o keṯīk muḏaṯ cẖalṯe kẖabar na pā▫i▫o. ||1|| rahā▫o.

 

(Rey) o human being, (sunhu) listen; (kaun-u) what are (too) you and (kaha) where have you (aaiaa) come (tey) from?

You do not even (jaanau) know as to (kayteek) for how (mudat-i = duration) long you are you going to be here and do not (paaio = obtained) have (khabar-i) information about (chaltey) departure from here. 1.

(Rahaau) pause and reflect on this.

 

ਸਹਨ ਸੀਲ ਪਵਨ ਅਰੁ ਪਾਣੀ ਬਸੁਧਾ ਖਿਮਾ ਨਿਭਰਾਤੇ ॥ ਪੰਚ ਤਤ ਮਿਲਿ ਭਇਓ ਸੰਜੋਗਾ ਇਨ ਮਹਿ ਕਵਨ ਦੁਰਾਤੇ ॥੨॥

Sahan sīl pavan ar pāṇī basuḏẖā kẖimā nibẖrāṯe.  Pancẖ ṯaṯ mil bẖa▫i▫o sanjogā in mėh kavan ḏurāṯe. ||2||

 

(Pavan) air (ar-u) and (paani) water are (sahan sheel) tolerant and (basudha) the earth is (nibhraatey) doubtless (khimaa) forgiving – allows to be used whatever way one likes.

The body (bhaio) has been (sanjoga) formed with these (panch) five – along-with fire and space – (tat) elements (mil-i) together; (kavan) what is (duraatey) the fault (mah-i) in (in) these – why should you have any faults? 2.

 

ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਪੁਰਖਿ ਬਿਧਾਤੈ ਨਾਲੇ ਹਉਮੈ ਪਾਈ ॥ ਜਨਮ ਮਰਣੁ ਉਸ ਹੀ ਕਉ ਹੈ ਰੇ ਓਹਾ ਆਵੈ ਜਾਈ ॥੩॥

Jin racẖ racẖi▫ā purakẖ biḏẖāṯai nāle ha▫umai pā▫ī.  Janam maraṇ us hī ka▫o hai re ohā āvai jā▫ī. ||3||

 

(Purakh-i) the all-pervasive (bidhaatai) Creator (jin-i) who (rachiaa) created (rach-i/rachna = creation) the body IT also (paaee) put (haumai) ego (naalay) with it.

(Janam) births and (maran-u) death is (hi) only because of (us) that ego; (oha) only that person (aavai = comes) keeps being reborn and (jaaee) dying who has ego dominant in the mind. 3.

 

ਬਰਨੁ ਚਿਹਨੁ ਨਾਹੀ ਕਿਛੁ ਰਚਨਾ ਮਿਥਿਆ ਸਗਲ ਪਸਾਰਾ ॥ ਭਣਤਿ ਨਾਨਕੁ ਜਬ ਖੇਲੁ ਉਝਾਰੈ ਤਬ ਏਕੈ ਏਕੰਕਾਰਾ ॥੪॥੪॥

Baran cẖihan nāhī kicẖẖ racẖnā mithi▫ā sagal pasārā.  Bẖaṇaṯ Nānak jab kẖel ujẖārai ṯab ekai ekankārā. ||4||4||

 

(Naahi = not, kichh-u = any) no (baran-u) color or (chihan-u) features/sign of (rachna = creation) the creatures shall last; (sagal) all (pasaaraa = expanse) that we see is (mithiaa = false) transitory.

(Bhanat-i) says fifth Nanak: (Jab) when the Creator (ujhaarai) wraps up (kheyl-u) the play, then (eykankaara) the One Almighty (eykai) alone is left, i.e. the soul remains. 4. 4.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਮਾਨ ਮੋਹ ਅਰੁ ਲੋਭ ਵਿਕਾਰਾ ਬੀਓ ਚੀਤਿ ਨ ਘਾਲਿਓ ॥ ਨਾਮ ਰਤਨੁ ਗੁਣਾ ਹਰਿ ਬਣਜੇ ਲਾਦਿ ਵਖਰੁ ਲੈ ਚਾਲਿਓ ॥੧॥

Mārū mėhlā 5.  Mān moh ar lobẖ vikārā bī▫o cẖīṯ na gẖāli▫o.  Nām raṯan guṇā har baṇje lāḏ vakẖar lai cẖāli▫o. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The seeker does not (ghaalio = toil) apply (cheet-i) the mind to – think of -, (maan) honor/self-importance, (moh) attachments to the world-play (ar-u) and (vikaara) vices like (lobh) greed/aggrandizement or (beeo) other such things.

S/he (banjey = deals – does business of life) conducts the self with wealth/resource of (ratan-u = jewel) the valuable (gunaa) virtues of (har-i) the Almighty; and (lai) takes (vakhar-u) the merchandise of Naam (laad-i = loaded) with him/her (chaalio) when departing – which facilitates acceptability in Divine court. 1.

 

ਸੇਵਕ ਕੀ ਓੜਕਿ ਨਿਬਹੀ ਪ੍ਰੀਤਿ ॥ ਜੀਵਤ ਸਾਹਿਬੁ ਸੇਵਿਓ ਅਪਨਾ ਚਲਤੇ ਰਾਖਿਓ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Sevak kī oṛak nibhī parīṯ.  Jīvaṯ sāhib sevi▫o apnā cẖalṯe rākẖi▫o cẖīṯ. ||1|| rahā▫o.

 

(Preet-i) affection (ki) of (seyvak = servant) the devotee (nibahee) lasts (orrak-i) till the end.

S/he (sayvio = serves) obeys (apna = own) his/her (sahib-u) Master (jeevat) in life and (raakhio) keeps (cheet-i) in mind (chaltey) when departing. 1.

(Rahaau) pause and reflect on this.

 

ਜੈਸੀ ਆਗਿਆ ਕੀਨੀ ਠਾਕੁਰਿ ਤਿਸ ਤੇ ਮੁਖੁ ਨਹੀ ਮੋਰਿਓ ॥ ਸਹਜੁ ਅਨੰਦੁ ਰਖਿਓ ਗ੍ਰਿਹ ਭੀਤਰਿ ਉਠਿ ਉਆਹੂ ਕਉ ਦਉਰਿਓ ॥੨॥

Jaisī āgi▫ā kīnī ṯẖākur ṯis ṯe mukẖ nahī mori▫o.  Sahj anand rakẖi▫o garih bẖīṯar uṯẖ u▫āhū ka▫o ḏa▫ori▫o. ||2||

 

(Jaisi) whatever (aagiaa = order) command (keeni) is given (tthakur-i) by the Master, s/he does not (morio) turn (mukh-u) the face (t-e) from (tis) that. This way s/he (rakhio) maintains (sahj-u) poise and (anand-u) happiness (bheetar-i) in (grih = home) the mind; s/he (utth-i daurio) runs – is ever ready – (kau) to do (ooaahoo kau) that which the Master commands. 2.

 

ਆਗਿਆ ਮਹਿ ਭੂਖ ਸੋਈ ਕਰਿ ਸੂਖਾ ਸੋਗ ਹਰਖ ਨਹੀ ਜਾਨਿਓ ॥ ਜੋ ਜੋ ਹੁਕਮੁ ਭਇਓ ਸਾਹਿਬ ਕਾ ਸੋ ਮਾਥੈ ਲੇ ਮਾਨਿਓ ॥੩॥

Āgi▫ā mėh bẖūkẖ so▫ī kar sūkẖā sog harakẖ nahī jāni▫o.  Jo jo hukam bẖa▫i▫o sāhib kā so māthai le māni▫o. ||3||

 

If there is (bhookh = hunger) deprivation of material things (mah-i) in carrying out (aagiaa) orders of the Master, s/he (kar-i = makes/treats) considers that as (sookhaa) comfort/peace; s/he does not (jaanio = consider) think about (sog) sorrow or (harakh) happiness, i.e. is ever in the state of equipoise.

(Jo jo) whatever (bhaio) be (hukam-u) the command of (sahib) the Master, s/he (maaino) accepts /carries out (so) that (lai maathai = on forehead) with respect. 3.

 

ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਠਾਕੁਰੁ ਸੇਵਕ ਕਉ ਸਵਰੇ ਹਲਤ ਪਲਾਤਾ ॥ ਧੰਨੁ ਸੇਵਕੁ ਸਫਲੁ ਓਹੁ ਆਇਆ ਜਿਨਿ ਨਾਨਕ ਖਸਮੁ ਪਛਾਤਾ ॥੪॥੫॥

Bẖa▫i▫o kirpāl ṯẖākur sevak ka▫o savre halaṯ palāṯā.  Ḏẖan sevak safal oh ā▫i▫ā jin Nānak kẖasam pacẖẖāṯā. ||4||5||

 

When (tthaakur-u) the Master (bhaio) is (kripaal-u) kind (kau) to (sayvak = servant) the devotee, his/her (halat) here and (palaata/palat) the hereafter are (savrey) transformed, i.e. s/he is at peace in life and merges with the Creator on death.

(Dhann-u) blessed is (ohu) that (sayvak) devotee (jin-i) who (pachhaata) recognizes (khasam-u) the Master within; his/her (aaiaa) coming to the world is (saphal-u) fruitful, i.e. s/he achieves the purpose of human birth to find the Almighty, says fifth Nanak. 4. 5.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਖੁਲਿਆ ਕਰਮੁ ਕ੍ਰਿਪਾ ਭਈ ਠਾਕੁਰ ਕੀਰਤਨੁ ਹਰਿ ਹਰਿ ਗਾਈ ॥ ਸ੍ਰਮੁ ਥਾਕਾ ਪਾਏ ਬਿਸ੍ਰਾਮਾ ਮਿਟਿ ਗਈ ਸਗਲੀ ਧਾਈ ॥੧॥

Mārū mėhlā 5.  Kẖuli▫ā karam kirpā bẖa▫ī ṯẖākur kīrṯan har har gā▫ī Saram thākā pā▫e bisrāmā mit ga▫ī saglī ḏẖā▫ī. ||1||

 

Composition (mahla 5) of the fifth Guru in Raag Maaroo. (Karam-u) Divine grace based on past deeds (khuliaa = opened) is bestowed when (tthaakut) the Master (bhaee = happens) shows (kripa) kindness; one is motivated to (gaaee = sing) praise and emulate (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing virtues and commands of the Almighty.

(Sram-u) toil (thaaka = got tied) ends, (bisraama) restful-ness is (paaey) attained and (sagli) all (dhaaee) running around, i.e. cycles of births and deaths (mitt-i gaee = effaced) end. 1.

 

ਅਬ ਮੋਹਿ ਜੀਵਨ ਪਦਵੀ ਪਾਈ ॥ ਚੀਤਿ ਆਇਓ ਮਨਿ ਪੁਰਖੁ ਬਿਧਾਤਾ ਸੰਤਨ ਕੀ ਸਰਣਾਈ ॥੧॥ ਰਹਾਉ

Ab mohi jīvan paḏvī pā▫ī.  Cẖīṯ ā▫i▫o man purakẖ biḏẖāṯā sanṯan kī sarṇā▫ī. ||1|| rahā▫o.

 

(Moh-i) I have (ab) now (paaee) attained (padvi = status/rank) the state of (jeevan) life, i.e. remaining alive – not falling prey to vices which impede union with the Almighty. This is how –

I (aaio = has come) keep (Purakh-u bidhaata) Creator (cheet-i) in mind – to emulate Divine virtues and obey Divine commands, with (sarnaaee = sanctuary) in company (ki) of (santan) the saints/seekers. 1.

(Rahaau) pause and reflect on this.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਵਾਰੇ ਨਿਵਰੇ ਸਗਲ ਬੈਰਾਈ ॥ ਸਦ ਹਜੂਰਿ ਹਾਜਰੁ ਹੈ ਨਾਜਰੁ ਕਤਹਿ ਨ ਭਇਓ ਦੂਰਾਈ ॥੨॥

Kām kroḏẖ lobẖ moh nivāre nivre sagal bairā▫ī.  Saḏ hajūr hājar hai nājar kaṯėh na bẖa▫i▫o ḏūrā▫ī. ||2||

 

I have (nivaarey) forsaken (kaam-u) sensual desires, (krodh-u) anger, (lobh-u) greed and (moh-u) attachment to the world-play.

I believe the Almighty is (sad) ever (haajar-u) present (hajoor-i = in front) with the devotee and (bhaio) is (katah-i na) never (dooraaee) far – IT ever watches and looks after. 2.

 

ਸੁਖ ਸੀਤਲ ਸਰਧਾ ਸਭ ਪੂਰੀ ਹੋਏ ਸੰਤ ਸਹਾਈ ॥ ਪਾਵਨ ਪਤਿਤ ਕੀਏ ਖਿਨ ਭੀਤਰਿ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥੩॥

Sukẖ sīṯal sarḏẖā sabẖ pūrī ho▫e sanṯ sahā▫ī.  Pāvan paṯiṯ kī▫e kẖin bẖīṯar mahimā kathan na jā▫ī. ||3||

 

When (sant) the guru (hoey) is (sahaaee = helpful) kind to guide – one shuns transgressions and hence has (sukh) comfort and (seetal = cool) peace; (sabh) all (sardhaa) wishes (hoey) are (poorey) fulfilled.

The guru’s guidance (keeay) makes (patit) those fallen to vices (paavan) purified of them (bheetar-i) in (khin) a moment; I (na jaaee) cannot (kathan-u) express (mahima = praise) greatness of the guru 3.

 

ਨਿਰਭਉ ਭਏ ਸਗਲ ਭੈ ਖੋਏ ਗੋਬਿਦ ਚਰਣ ਓਟਾਈ ॥ ਨਾਨਕੁ ਜਸੁ ਗਾਵੈ ਠਾਕੁਰ ਕਾ ਰੈਣਿ ਦਿਨਸੁ ਲਿਵ ਲਾਈ ॥੪॥੬॥

Nirbẖa▫o bẖa▫e sagal bẖai kẖo▫e gobiḏ cẖaraṇ otā▫ī.  Nānak jas gāvai ṯẖākur kā raiṇ ḏinas liv lā▫ī. ||4||6||

 

The guru teaches to take (ottaaee) protection of (charan) feet of (gobid/gobind = master of the world) the Almighty, i.e. live in obedience to Divine commands, with this, (sagal) all (bhai) fears (khoey = lost) leave, and one (bhaey) becomes (nirbhau) fearless, i.e. has no fear of retribution.

Fifth Nanak, (gaavai = sings) praises and emulates (jas-u = glory) virtues of (tthaakur) the Master, with (liv) attention (laaee) fixed on the Almighty (rain-i) night and (dinas-u) day. 4. 6.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਜੋ ਸਮਰਥੁ ਸਰਬ ਗੁਣ ਨਾਇਕੁ ਤਿਸ ਕਉ ਕਬਹੁ ਨ ਗਾਵਸਿ ਰੇ ॥ ਛੋਡਿ ਜਾਇ ਖਿਨ ਭੀਤਰਿ ਤਾ ਕਉ ਉਆ ਕਉ ਫਿਰਿ ਫਿਰਿ ਧਾਵਸਿ ਰੇ ॥੧॥

Mārū mėhlā 5.  Jo samrath sarab guṇ nā▫ik ṯis ka▫o kabahu na gāvas re.  Cẖẖod jā▫e kẖin bẖīṯar ṯā ka▫o u▫ā ka▫o fir fir ḏẖāvas re. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo.  O human being, you (kabahu na) never (gaavas-i = sings) acknowledge and obey (tis kau) that Master (jo) who is (samrath-u = capable) Omnipotent, and (naaik) master of (sarab) all (gun) virtues.

 (Ta kau) that wealth which you are (chhodd-i jaaey) to leave behind (bheetar-i) in (khin) a moment – on death, you (dhaavas-i) run (kau) for (uaa) that (phir-i phir-i) again and again. 1.

 

ਅਪੁਨੇ ਪ੍ਰਭ ਕਉ ਕਿਉ ਨ ਸਮਾਰਸਿ ਰੇ ॥ ਬੈਰੀ ਸੰਗਿ ਰੰਗ ਰਸਿ ਰਚਿਆ ਤਿਸੁ ਸਿਉ ਜੀਅਰਾ ਜਾਰਸਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Apune parabẖ ka▫o ki▫o na samāras re.  Bairī sang rang ras racẖi▫ā ṯis si▫o jī▫arā jāras re. ||1|| rahā▫o.

 

(Kiau) why do you not (samaaras-i) keep in mind (apun-e) your (prabh kau) Master, i.e. the instructions IT gave to the soul, (rey) o human being.

You (rachiaa = have got used to) remain engrossed in (rang) merry-making with (ras-i) pleasures (bairi = enemy) which keep you away from the Master; you (jaaras-i) burn, i.e. create problems for, (jeearaa) the soul (siau) with (tis-u) that. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਨਾਮਿ ਸੁਨਿਐ ਜਮੁ ਛੋਡੈ ਤਾ ਕੀ ਸਰਣਿ ਨ ਪਾਵਸਿ ਰੇ ॥ ਕਾਢਿ ਦੇਇ ਸਿਆਲ ਬਪੁਰੇ ਕਉ ਤਾ ਕੀ ਓਟ ਟਿਕਾਵਸਿ ਰੇ ॥੨॥

Jā kai nām suni▫ai jam cẖẖodai ṯā kī saraṇ na pāvas re.  Kādẖ ḏe▫e si▫āl bapure ka▫o ṯā kī ot tikāvas re. ||2||

 

The Almighty, (suniai) hearing of (ja kai) whose (naam-i) virtues and commands being practiced, (jam-u) the agent of Divine justice (chhoddai) leaves the soul alone; you do not (paavas-i) place yourself (saran-i = sanctuary) care and obedience (ta ki) of that Master.

(Bapurey = poor) the worthless (siaal) jackal, i.e. tendencies to be attached to the world-play, which you should (kaaddh-i dey-i) drive out; but instead you (ttikaavas) take (ott) protection (ta ki) of those, i.e. rely on them. 2.

 

ਜਿਸ ਕਾ ਜਾਸੁ ਸੁਨਤ ਭਵ ਤਰੀਐ ਤਾ ਸਿਉ ਰੰਗੁ ਨ ਲਾਵਸਿ ਰੇ ॥ ਥੋਰੀ ਬਾਤ ਅਲਪ ਸੁਪਨੇ ਕੀ ਬਹੁਰਿ ਬਹੁਰਿ ਅਟਕਾਵਸਿ ਰੇ ॥੩॥

Jis kā jās sunaṯ bẖav ṯarī▫ai ṯā si▫o rang na lāvas re.  Thorī bāṯ alap supne kī bahur bahur atkāvas re. ||3||

 

The Almighty (sunat) by listening to (jis ka) whose (jaas-u/jas) virtues and emulating them, we can (tareeai = swim) get across (bhav = world) the world-ocean; you do not (laavas-i) develop (rang-u) love (sio0 with (ta = that) IT, i.e. you do not obey the Almighty.

But (thori) small (baat) things which are (alap = small) short-lived as in a (supn-e) dream, you (attkaavas) stop, i.e. like transitory pleasures, (bahur-i bahur-i) again and again. 3.

 

ਭਇਓ ਪ੍ਰਸਾਦੁ  ਕ੍ਰਿਪਾ ਨਿਧਿ ਠਾਕੁਰ ਸੰਤਸੰਗਿ ਪਤਿ ਪਾਈ ॥ ਕਹੁ ਨਾਨਕ ਤ੍ਰੈ ਗੁਣ ਭ੍ਰਮੁ ਛੂਟਾ ਜਉ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ॥੪॥੭॥

Bẖa▫i▫o parsāḏ kirpā niḏẖ ṯẖākur saṯsang paṯ pā▫ī.  Kaho Nānak ṯrai guṇ bẖaram cẖẖūtā ja▫o parabẖ bẖa▫e sahā▫ī. ||4||7||

 

When (prasaad-u) grace (bhaio = happens) is bestowed by (kripa = mercy, nidh-i = treasure of) merciful (tthaakur) Master, one joins (santsang-i) the holy congregation – lives by Divine commands and – obtains (pat-i) honor in Divine court.

Because when (prabh) the Master (bhaey) is (sahaaee) helpful/kind, (bhram-u = wandering) remaining in (trai gun) egoistic nature – which impedes union with the Almighty (chhootta) ends. 4. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਅੰਤਰਜਾਮੀ ਸਭ ਬਿਧਿ ਜਾਨੈ ਤਿਸ ਤੇ ਕਹਾ ਦੁਲਾਰਿਓ ॥ ਹਸਤ ਪਾਵ ਝਰੇ ਖਿਨ ਭੀਤਰਿ ਅਗਨਿ ਸੰਗਿ ਲੈ ਜਾਰਿਓ ॥੧॥

Mārū mėhlā 5.  Anṯarjāmī sabẖ biḏẖ jānai ṯis ṯe kahā ḏulāri▫o.  Hasaṯ pāv jẖare kẖin bẖīṯar agan sang lai jāri▫o. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. The Almighty (antarjaami) is knower of minds, and (jaanai) knows (sabh = all) every (bidh-i) thing; (kahaa) how can anything (dulaario) be hidden from (tis = that) IT?

(Hast) hands and (paav) feet with which you commit transgressions shall (jharey) be shed, i.e. become ineffective, (bheetar-i) in (khin) a moment on death; and the total body then (lai) taken and (jaario = burnt) cremated (sang-i) with (agan-i) fire. 1.

 

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ਮੂੜੇ ਤੈ ਮਨ ਤੇ ਰਾਮੁ ਬਿਸਾਰਿਓ ॥ ਲੂਣੁ ਖਾਇ ਕਰਹਿ ਹਰਾਮਖੋਰੀ ਪੇਖਤ ਨੈਨ ਬਿਦਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Mūṛe ṯai man ṯe rām bisāri▫o.  Lūṇ kẖā▫e karahi harāmkẖorī pekẖaṯ nain biḏāri▫o. ||1|| rahā▫o.

 

O (moorrey) silly person, (tai) you (bisaario) have forgotten (raam) the Almighty (tey) from (man) the mind.

(Khaaey = eating, loon-u = salt – an idiom) having benefitted from the Master you (karah-i = commit, haraamkhori = being in denial) do not acknowledge IT; you will (bidaario = be destroyed) die while all those for whom you commit transgressions (nain = eyes, peykhat = seeing) watching – but unable to to save you. 1.

(Rahaau) pause and reflect on this.

 

ਅਸਾਧ ਰੋਗੁ ਉਪਜਿਓ ਤਨ ਭੀਤਰਿ ਟਰਤ ਨ ਕਾਹੂ ਟਾਰਿਓ ॥ ਪ੍ਰਭ ਬਿਸਰਤ ਮਹਾ ਦੁਖੁ ਪਾਇਓ ਇਹੁ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰਿਓ ॥੨॥੮॥

Asāḏẖ rog upji▫o ṯan bẖīṯar taraṯ na kāhū tāri▫o.  Parabẖ bisraṯ mahā ḏukẖ pā▫i▫o ih Nānak ṯaṯ bīcẖāri▫o. ||2||8||

 

You have (upjio) developed (asaadh) the incurable (rog-u) disease (bheetar-i) in (tan) the body which does not (ttarat) go away by (ttaario) by trying get rid of it (kaahoo) any method.

The soul who (bisrat) forgets (prabh) the Almighty (paaio) suffers (mahaa = great) terrible (dukh-u) grief – of being put in cycles of births and deaths; one understands this when (tat-u) reality is (beechaario = considered) comes to mind, says fifth Nanak. 2. 8.  

 

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Note: In contrast to the above, this Shabad describes the state of those who remember and obey the Almighty.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਚਰਨ ਕਮਲ ਪ੍ਰਭ ਰਾਖੇ ਚੀਤਿ ॥ ਹਰਿ ਗੁਣ ਗਾਵਹ ਨੀਤਾ ਨੀਤ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਊ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਹੈ ਸੋਊ ॥੧॥

Mārū mėhlā 5.  Cẖaran kamal parabẖ rākẖe cẖīṯ.  Har guṇ gāvah nīṯā nīṯ.  Ŧis bin ḏūjā avar na ko▫ū.  Āḏ maḏẖ anṯ hai so▫ū. ||1||

 

Composition (mahla 5) of the fifth Guru in Raga Maaroo. Those who (raakhey) keep (charan = feet, kamal = lotus) commands of (prabh) the Master (cheet-i) in mind; they (neetaa neet) forever (gaavah = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

They have faith in (na ko-oo) none other (bin-u) except (tis-u = that) the Master; and look to (so-oo = that) the One Almighty (aad-i) from the beginning, (madh-i = in between) through life and at (ant) the end.

 

ਸੰਤਨ ਕੀ ਓਟ ਆਪੇ ਆਪਿ ॥੧॥ ਰਹਾਉ ॥

Sanṯan kī ot āpe āp. ||1|| rahā▫o.

 

The Almighty is (ott) protection (ki) of (santan = saints) the devotees and provides (aap-e aap-i) on IT’s own – without asking. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਵਸਿ ਹੈ ਸਗਲ ਸੰਸਾਰੁ ॥ ਆਪੇ ਆਪਿ ਆਪਿ ਨਿਰੰਕਾਰੁ ॥ ਨਾਨਕ ਗਹਿਓ ਸਾਚਾ ਸੋਇ ॥ ਸੁਖੁ ਪਾਇਆ ਫਿਰਿ ਦੂਖੁ ਨ ਹੋਇ ॥੨॥੯॥

Jā kai vas hai sagal sansār.  Āpe āp āp nirankār.  Nānak gahi▫o sācẖā so▫e.  Sukẖ pā▫i▫ā fir ḏūkẖ na ho▫e. ||2||9||

 

We should owe allegiance to the Supreme Master (ja kai) in whose (vas-i) control is (sagal) the whole (sansaar-u = world) creation. (Nirankaar) the Formless Master is (aapey = self) self-created and (aap-i aap-i) exists by the self.

Says fifth Nanak. One who (gahio = holds) takes support of (soey = that) the One (saachaa) Eternal Master, s/he (paaiaa) experiences (sukh-u) peace; (dookh) grief (nah hoey) does not visit him/her. 2. 9.