SGGS pp 1016-1018, Maaroo M: 3 and 5, Asttpadees 1 and 3.

 

ਮਾਰੂ ਮਹਲਾ ੩ ਘਰੁ ੫ ਅਸਟਪਦੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 3 gẖar 5 asatpaḏī  Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਜਿਸ ਨੋ ਪ੍ਰੇਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਾਚੈ ਸਬਦਿ ਸਹਜਿ ਸੁਭਾਏ ॥ ਏਹਾ ਵੇਦਨ ਸੋਈ ਜਾਣੈ ਅਵਰੁ ਕਿ ਜਾਣੈ ਕਾਰੀ ਜੀਉ ॥੧॥

Jis no parem man vasā▫e.  Sācẖai sabaḏ sahj subẖā▫e.  Ėhā veḏan so▫ī jāṇai avar kė jāṇai kārī jī▫o. ||1||

 

One in (jis no) whose (man-i) mind the Almighty (vasaaey) causes to abide IT’s (preym-u) love, i.e. one who yearns for the Almighty; s/he (sahj-i subhaaey) makes it his/her nature to live (sabad-i = by the word) by commands (saachai) of the Eternal Master – to enable union with the Almighty.

(Soee = only that) the Almighty alone (jaanai) knows (eyhaa) this (veydan = pain) yearning; so (k-i) how can (avar-u) another person (jaanai) know its (kaaree) cure – what to do about it. 1.

Message: The yearning for the Almighty is fulfilled through obedience with Divine grace alone.

 

ਆਪੇ ਮੇਲੇ ਆਪਿ ਮਿਲਾਏ ॥ ਆਪਣਾ ਪਿਆਰੁ ਆਪੇ ਲਾਏ ॥ ਪ੍ਰੇਮ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿਸ ਨੋ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Āpe mele āp milā▫e.  Āpṇā pi▫ār āpe lā▫e.  Parem kī sār so▫ī jāṇai jis no naḏar ṯumārī jī▫o. ||1|| rahā▫o.

 

The Almighty (aapey) IT-self decides whom to (meyley) unite and IT-self (milaaey) unites, by (laaey) causing to develop (aapna = own) IT’s (piaar-u) love.

(Soee) only that person (jaanai) knows (saar) the worth of (preym) love for You, (no) on (jis) whom (nadar-i) grace is bestowed (tumaaree = your) by You, o God. 1.

(Rahaau) pause and reflect on this.

 

ਦਿਬ ਦ੍ਰਿਸਟਿ ਜਾਗੈ ਭਰਮੁ ਚੁਕਾਏ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਏ ॥ ਸੋ ਜੋਗੀ ਇਹ ਜੁਗਤਿ ਪਛਾਣੈ ਗੁਰ ਕੈ ਸਬਦਿ ਬੀਚਾਰੀ ਜੀਉ ॥੨॥

Ḏib ḏarisat jāgai bẖaram cẖukā▫e.  Gur parsāḏ param paḏ pā▫e.  So jogī ih jugaṯ pacẖẖāṇai gur kai sabaḏ bīcẖārī jī▫o. ||2||

 

When (dib = knowledge) inner (dristt-i) vision (jaagai = awakens) develops, it (chukaaey) ends (bharam-u) doubt about God being present within; one thus (paaey) attains (param) the supreme (pad-u = status) state – one sees the Almighty within – (parsaad-i) with grace/guidance of (gur) the guru.

(So) that person, who (pachhaanai = recognizes) understands (ih) this (jugat-i) method, (beechaaree) to contemplate (sabad-i = word) teachings of the guru, is (jogee) a Yogi, i.e. unites with the Almighty. 2.

 

ਸੰਜੋਗੀ ਧਨ ਪਿਰ ਮੇਲਾ ਹੋਵੈ ॥ ਗੁਰਮਤਿ ਵਿਚਹੁ ਦੁਰਮਤਿ ਖੋਵੈ ॥ ਰੰਗ ਸਿਉ ਨਿਤ ਰਲੀਆ ਮਾਣੈ ਅਪਣੇ ਕੰਤ ਪਿਆਰੀ ਜੀਉ ॥੩॥

Sanjogī ḏẖan pir melā hovai.  Gurmaṯ vicẖahu ḏurmaṯ kẖovai.  Rang si▫o niṯ ralī▫ā māṇai apṇe kanṯ pi▫ārī jī▫o. ||3||

 

(Meyla) union of (dhan = wife) the soul-wife and (pir = husband) the Almighty-husband (hovai) comes about (sanjogi) facilitated by past deeds – by Divine grace. For this one (khovai = loses) drives out (dumat-i) evil thoughts (vichahu) from within (gurmat-i) with the guru’s counsel.

Such a soul-wife is (piaaree) loved by (apney = own) her (kant) husband and (raleeaa maanai) makes merry (sio) with (rang) love. 3.

 

ਸਤਿਗੁਰ ਬਾਝਹੁ ਵੈਦੁ ਨ ਕੋਈ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਈ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਰੈ ਮੰਦਾ ਹੋਵੈ ਗਿਆਨ ਬੀਚਾਰੀ ਜੀਉ ॥੪॥

Saṯgur bājẖahu vaiḏ na ko▫ī.        Saṯgur mili▫ai marai manḏā hovai gi▫ān bīcẖārī jī▫o. ||4||

 

There is (na koee = not any) no (vaid-u) physician (baajhahu) except (satigur) the true guru; he teaches that (soee = that) the Almighty (aapey aapi) IT-self alone is (niranjan-u) untouched by vices in the world-play – and one who wishes to unite with IT needs to give up vices.

(Miliai) by meeting (satigur) the true guru and following his guidance (mandaa = bad) evil (marai = dies) is driven out and the learner (hovai) becomes (beechaaree) one who reflects on (giaan = knowledge) Naam or Divine virtues and commands – to become like the Almighty. 4.

 

ਏਹੁ ਸਬਦੁ ਸਾਰੁ ਜਿਸ ਨੋ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਏ ॥ ਆਪਣ ਲੀਆ ਕਿਛੂ ਨ ਪਾਈਐ ਕਰਿ ਕਿਰਪਾ ਕਲ ਧਾਰੀ ਜੀਉ ॥੫॥

Ėhu sabaḏ sār jis no lā▫e.  Gurmukẖ ṯarisnā bẖukẖ gavā▫e.  Āpaṇ lī▫ā kicẖẖū na pā▫ī▫ai kar kirpā kal ḏẖārī jī▫o. ||5||

 

One (jis no) whom God (laaey = attaches) imparts (eyhu) this (saar-u) awareness of (sabad-u = Divine Word) Divine commands; that person (gurmukh-i) follows the guru and (gavaaey = loses) gives up (trisna = thirst, bhukh = hunger) craving – and submits to Divine will.

S/he knows that one can (paaeeai) obtain (kichhoo na) nothing (aapan = by self, leeaa = taken) by the self; one can obtain something when the Almighty (kar-i kirpa) kindly (dhaaree = gives, kal = power) enables. 5.

 

ਅਗਮ ਨਿਗਮੁ ਸਤਿਗੁਰੂ ਦਿਖਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪਨੈ ਘਰਿ ਆਇਆ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਜਾਤਾ ਜਿਨ ਕਉ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥

Agam nigam saṯgurū ḏikẖā▫i▫ā.  Kar kirpā apnai gẖar ā▫i▫ā.  Anjan māhi niranjan jāṯā jin ka▫o naḏar ṯumārī jī▫o. ||6||

 

The Almighty is (agam) beyond reach/comprehension and is (nigam-u) where one cannot go, but (satiguru) the true (dikhaaiaa) shows IT within; IT (kar-i kirpa) kindly (aaiaa = comes) shows (ghar-i = in house) in the mind of the seeker.

Those (jin kau) on whom (tumaaree) Your (nadar-i) grace is bestowed, they (paaiaa) find You (niranjan-i) the pristine Master even (maah-i) in (anjan = collyrium/soot) impurities of the world. 6.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਤਤੁ ਪਾਏ ॥ ਆਪਣਾ ਆਪੁ ਵਿਚਹੁ ਗਵਾਏ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਸਭੁ ਧੰਧੁ ਕਮਾਵੈ ਵੇਖਹੁ ਮਨਿ ਵੀਚਾਰੀ ਜੀਉ ॥੭॥

Gurmukẖ hovai so ṯaṯ pā▫e.  Āpṇā āp vicẖahu gavā▫e.  Saṯgur bājẖahu sabẖ ḏẖanḏẖ kamāvai vekẖhu man vīcẖārī jī▫o. ||7||

 

One who (hovai) becomes (gurmukh-i) a follower of the guru, (so) that person (paaey) finds (tat-u = reality) the Almighty; as s/he (gavaaey = loses) dispels (aap-u = self) ego (vichahu) from within.

One (baajhahu = without) bereft of the guru’s teachings (kamaavai = does) engages in (dhadh-u) material pursuits; (veechaaree) reflect (man-i) in the mind and (veykhahu) see for yourself. 7.

 

ਇਕਿ ਭ੍ਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਅਹੰਕਾਰੀ ॥ ਇਕਨਾ ਗੁਰਮੁਖਿ ਹਉਮੈ ਮਾਰੀ ॥ ਸਚੈ ਸਬਦਿ ਰਤੇ ਬੈਰਾਗੀ ਹੋਰਿ ਭਰਮਿ ਭੁਲੇ ਗਾਵਾਰੀ ਜੀਉ ॥੮॥

Ik bẖaram bẖūle firėh ahaʼnkārī.  Iknā gurmukẖ ha▫umai mārī.  Sacẖai sabaḏ raṯe bairāgī hor bẖaram bẖule gāvārī jī▫o. ||8||

 

(Ik-i = one type) some (ahankaaree) vain people (phirah-i = wander) are (bhooley) misled (bhram-i) in the delusion – that they do not need the guru; (ikna) some (gurmukh-i) follow the guru and (maaree) kill their (haumai) ego.

Those (ratey) imbued with loving (sabad-i = word) obedience (sachai) of the Eternal, (bairaagee) yearn for the Almighty, while (hor-i) others who are (gaavaaree) unaware of Naam (bhuley) are misled (bhram-i) in delusion – and remain directionless. 8.

 

ਗੁਰਮੁਖਿ ਜਿਨੀ ਨਾਮੁ ਨ ਪਾਇਆ ॥ ਮਨਮੁਖਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅਗੈ ਵਿਣੁ ਨਾਵੈ ਕੋ ਬੇਲੀ ਨਾਹੀ ਬੂਝੈ ਗੁਰ ਬੀਚਾਰੀ ਜੀਉ ॥੯॥

Gurmukẖ jinī nām na pā▫i▫ā.  Manmukẖ birthā janam gavā▫i▫ā.  Agai viṇ nāvai ko belī nāhī būjẖai gur bīcẖārī jī▫o. ||9||

 

Those (jinee) who do not (paaiaa) receive awareness of Naam (gurmukh-i) from the guru; they (manmukh-i = self-willed) do not follow the guru and (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.

There is (ko naahi = not any) none (beylee = friend) to help (agai = ahead) in the hereafter (vin-u) except (naavai) the practice of Naam in life; only one who (beechaari) reflects on teachings of (gur) the guru (boojhai) understands this. 9.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ॥ ਗੁਰਿ ਪੂਰੈ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥ ਜਿਸੁ ਤੂ ਦੇਵਹਿ ਸੋਈ ਪਾਏ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੀ ਜੀਉ ॥੧੦॥੧॥

Amriṯ nām saḏā sukẖ▫ḏāṯa.  Gur pūrai jug cẖāre jāṯā.  Jis ṯū ḏevėh so▫ī pā▫e Nānak ṯaṯ bīcẖārī jī▫o. ||10||1||

 

(Amrit) the life-giving Naam is (sadaa) ever (sukhdaataa = comfort-giver) the source of comfort/peace; this is (jaata) understood (gur-i) from the guru in (chaarey = all four) all (jug) ages – at all times

(Soee) only that person (jis-u) whom (too) You, the Almighty (deyvah-i = give) impart awareness of Naam through the guru, (paaey) obtains it and s/he (beechaaree) contemplates – and practices – (tat-u = reality) Naam or Divine virtues and commands, says third Nanak. 10. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ਘਰੁ ੩ ਅਸਟਪਦੀਆ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 gẖar 3 asatpaḏī▫ā  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the fifth Guru in Raga Maaroo (asttpadeeaa) with eight stanzas each, (ghar-u 3) to be sung to the third beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤੇ ਭ੍ਰਮਤੇ ਦੁਲਭ ਜਨਮੁ ਅਬ ਪਾਇਓ ॥੧॥

Lakẖ cẖa▫orāsīh bẖaramṯe bẖaramṯe ḏulabẖ janam ab pā▫i▫o. ||1||

 

O human being, you have (ab) now (paaio) got this (dulabh) hard-to-get (janam-u) human birth (bhramtey bhramatey = wandering) after going through (chauraasih = eighty four x lakh = hundred thousand) eighty four lakh life forms. 1.

 

ਰੇ ਮੂੜੇ ਤੂ ਹੋਛੈ ਰਸਿ ਲਪਟਾਇਓ ॥ ਅੰਮ੍ਰਿਤੁ ਸੰਗਿ ਬਸਤੁ ਹੈ ਤੇਰੈ ਬਿਖਿਆ ਸਿਉ ਉਰਝਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Re mūṛe ṯū hocẖẖai ras laptā▫i▫o.  Amriṯ sang basaṯ hai ṯerai bikẖi▫ā si▫o urjẖā▫i▫o. ||1|| rahā▫o.

 

(Rey) o (moorrey) fool (too) you are (lapttaaio = clinging) engrossed in (hochhai = trivial) transitory (ras-i) pleasures.

You ignore (amrit-u) the life giving Naam, which (basat-u = abides, sang-i = with) is present within (teyrai) you, – and is a source of comfort here and in the hereafter; but are (urjhaaio) entangled (siau) with (bikhiaa = poison) pursuits which cause spiritual death, i.e. cause to succumb to vices which causes distress in life and ignominy in Divine court. 1.

(Rahaau) pause and reflect on this.

 

ਰਤਨ ਜਵੇਹਰ ਬਨਜਨਿ ਆਇਓ ਕਾਲਰੁ ਲਾਦਿ ਚਲਾਇਓ ॥੨॥

Raṯan javehar banjan ā▫i▫o kālar lāḏ cẖalā▫i▫o. ||2||

 

You (aaio) came (banjan-i) to deal in (ratan jawaahar) precious stones but would this way (chalaaio) depart (laad-i = loading) carrying (kaalar-u = potassium nitrate in soil) worthless things, i.e. human birth is an opportunity to conduct the self by Naam or Divine virtues and commands to attain union with the Almighty but one who indulges in vices fails. 2.

 

ਜਿਹ ਘਰ ਮਹਿ ਤੁਧੁ ਰਹਨਾ ਬਸਨਾ ਸੋ ਘਰੁ ਚੀਤਿ ਨ ਆਇਓ ॥੩॥

Jih gẖar mėh ṯuḏẖ rahnā basnā so gẖar cẖīṯ na ā▫i▫o. ||3||

 

(Ghar) the house (mah-i) in (jih) which (tudh-u) you are (rahna, basna = to live) to settle down, (so) that home does not (aaio) come to your (cheet-i) mind, i.e. you are to ultimately go to God but are not acting such as to be accepted for that. 3.

 

ਅਟਲ ਅਖੰਡ ਪ੍ਰਾਣ ਸੁਖਦਾਈ ਇਕ ਨਿਮਖ ਨਹੀ ਤੁਝੁ ਗਾਇਓ ॥੪॥

Atal akẖand parāṇ sukẖ▫ḏā▫ī ik nimakẖ nahī ṯujẖ gā▫i▫o. ||4||

 

The Almighty is (attal) inevitable, (akhandd = unbreakable) imperishable/eternal and (sukhdaaee = giver of comfort) source of comfort/peace, but (tujh-u) you do (nahi) not (gaaiaao = sing) praise and emulate virtues and obey commands of that Master for even (ik) for one moment – which could enable union with IT. 4.

 

ਜਹਾ ਜਾਣਾ ਸੋ ਥਾਨੁ ਵਿਸਾਰਿਓ ਇਕ ਨਿਮਖ ਨਹੀ ਮਨੁ ਲਾਇਓ ॥੫॥

Jahā jāṇā so thān visār▫i▫o ik nimakẖ nahī man lā▫i▫o. ||5||

 

You have (visaario) forgotten about (so) that (thaan-u) place, i.e. God, (jahaa) where you have (jaanaa) to go and have not (laaio) focused your (man-u) mind even for (ik) one (nimakh-u) moment on how to get there, i.e. do not praise virtues and obey commands of the Almighty. 5. 

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਗ੍ਰਿਹ ਦੇਖਿ ਸਮਗ੍ਰੀ ਇਸ ਹੀ ਮਹਿ ਉਰਝਾਇਓ ॥੬॥

Puṯar kalṯar garih ḏekẖ samagrī is hī mėh urjẖā▫i▫o. ||6||

 

But instead, (deykh-i) seeing (putr = sons) children, (klatr) wife and (grih) home/property; you are (urjhaaio) engrossed (hi) only (mah-i) in (is) this) attachment to them. 6.

 

ਜਿਤੁ ਕੋ ਲਾਇਓ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੇ ਕਰਮ ਕਮਾਇਓ ॥੭॥

Jiṯ ko lā▫i▫o ṯiṯ hī lāgā ṯaise karam kamā▫i▫o. ||7||

 

But it is not in your control. (Ko) in (jit-u) whatever the Almighty (laaio) engages you, you (laagaa) engage (hi) only (tit) that, and (kamaaio) do (karam) deeds (taise) that way – accordingly. 7.

 

ਜਉ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਤਾ ਸਾਧਸੰਗੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਬ੍ਰਹਮੁ ਧਿਆਇਓ ॥੮॥੧॥

Ja▫o bẖa▫i▫o kirpāl ṯā sāḏẖsang pā▫i▫ā jan Nānak barahm ḏẖi▫ā▫i▫o. ||8||1||

 

When God (bhaio) is (kripaal-u) kind, (ta) then one (paaiaa) obtains (saadhsang-u) company/guidance of the guru, with which one (dhiaaio) pays attention to virtues and commands of (brahm-u) the Creator – and is saved -, says fifth Nanak. 8. 1.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਰਾਖਿ ਲੀਨੋ ਭਇਓ ਸਾਧੂ ਸੰਗੁ ॥ ਹਰਿ ਨਾਮ ਰਸੁ ਰਸਨਾ ਉਚਾਰੈ ਮਿਸਟ ਗੂੜਾ ਰੰਗੁ ॥੧॥

Mārū mėhlā 5.  Kar anūgrahu rākẖ līno bẖa▫i▫o sāḏẖū sang.  Har nām ras rasnā ucẖāre misat gūṛā rang. ||1||

 

Composition of the fifth Guru in Raga Maaroo. One whom God (kar-i anugrah-u) kindly decides (raakh leeno) to protect, s/he is led to (sang-u) company of (saadhoo) the guru – and follows his guidance.

That person’s (rasna) tongue (uchaarai = utters) praises (ras-u) the enjoyable (naam) virtues and commands of (har-i) the Almighty with (mistt) sweet and (goorraa) deep (rang-u) love. 1.

 

ਮੇਰੇ ਮਾਨ ਕੋ ਅਸਥਾਨੁ ॥ ਮੀਤ ਸਾਜਨ ਸਖਾ ਬੰਧਪੁ ਅੰਤਰਜਾਮੀ ਜਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Mere mān ko asthān.  Mīṯ sājan sakẖā banḏẖap anṯarjāmī jān. ||1|| rahā▫o.

 

S/he says: Naam is (asthaan-u = place) the object of focus by (meyrey) my (maan/man) mind.

S/he (jaan-u) considers the Almighty within, (antarjaami) the knower of all minds, as (meet, saajan) friend, (sakhaa) companion and (bandhap-u) relative. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਸਾਰ ਸਾਗਰੁ ਜਿਨਿ ਉਪਾਇਓ ਸਰਣਿ ਪ੍ਰਭ ਕੀ ਗਹੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦੀ ਪ੍ਰਭੁ ਅਰਾਧੇ ਜਮਕੰਕਰੁ ਕਿਛੁ ਨ ਕਹੀ ॥੨॥

Sansār sāgar jin upā▫i▫o saraṇ parabẖ kī gahī.  Gur parsādī parabẖ arāḏẖe jamkankar kicẖẖ na kahī. ||2||

 

S/he (gahee = holds) places the self (saran-i = sanctuary) in care and obedience of (prabh) the Almighty (jin-i) who (upaaiao) created (sansaar) the world (saagar) ocean, i.e. the world-play.

S/he (araadhey) invokes (prabh-u) the Almighty (prasaadee) with grace/guidance of (gur) the guru, and hence (jamkankar) the agent of Divine justice can (kahee) say (kichh-u na) nothing, – as it has no jurisdiction on one who lives by Naam. 2.

ਮੋਖ ਮੁਕਤਿ ਦੁਆਰਿ ਜਾ ਕੈ ਸੰਤ ਰਿਦਾ ਭੰਡਾਰੁ ॥ ਜੀਅ ਜੁਗਤਿ ਸੁਜਾਣੁ ਸੁਆਮੀ ਸਦਾ ਰਾਖਣਹਾਰੁ ॥੩॥

Mokẖ mukaṯ ḏu▫ār jā kai sanṯ riḏā bẖandār.  Jī▫a jugaṯ sujāṇ su▫āmī saḏā rākẖaṇhār. ||3||

 

The Almighty, (ja kai) at whose (duaar-i) door (mokh, mukat-i) emancipation waits, and who is (bhandaar-u = store-house) present in (ridaa) minds of the (sant) seekers, –

That (sujaan-u) wise (suaami) Master tells (jeea) the creatures – before birth – (jugat-i = method) how to conduct themselves; and (sadaa) ever (raakhanhaar) protects those who obey. 3.

 

ਦੂਖ ਦਰਦ ਕਲੇਸ ਬਿਨਸਹਿ ਜਿਸੁ ਬਸੈ ਮਨ ਮਾਹਿ ॥ ਮਿਰਤੁ ਨਰਕੁ ਅਸਥਾਨ ਬਿਖੜੇ ਬਿਖੁ ਨ ਪੋਹੈ ਤਾਹਿ ॥੪॥

Ḏūkẖ ḏaraḏ kales binsahi jis basai man māhi.  Miraṯ narak asthān bikẖ▫ṛe bikẖ na pohai ṯāhi. ||4||

 

(Dookh) faults, the resultant (darad) pain and (kaleys) strife (binsah = destroyed) are obviated, of one (maah-i) in (jis) whose (man) mind, the Almighty (basai) abides, i.e. who is aware of, and acts by Naam.

(Mirat-u = death) succumbing to vices, (narak-u = hell) being put in cycles of births and deaths, (bikhrrey) difficult (asthaan = places) situations, and (bikh-u) vices do not (pohai) affect him/her, i.e. s/he is not subject to these. 4.

 

ਰਿਧਿ ਸਿਧਿ ਨਵ ਨਿਧਿ ਜਾ ਕੈ ਅੰਮ੍ਰਿਤਾ ਪਰਵਾਹ ॥ ਆਦਿ ਅੰਤੇ ਮਧਿ ਪੂਰਨ ਊਚ ਅਗਮ ਅਗਾਹ ॥੫॥

Riḏẖ siḏẖ nav niḏẖ jā kai amriṯā parvāh.  Āḏ anṯe maḏẖ pūran ūcẖ agam agāh. ||5||

 

The Almighty (ja kai) in whose powers (ridh-i) material things, (sidh-i) success/accomplishments, and (nav = nine, nidhi-i = treasures) all treasures (amrita) nectar are and (parvaah = flow) distributed, i.e. all these are obtained when God is kept in mind.

And who is (pooran = pervasive) present (aad-i) from the beginning (antey) to the end; that Master is (ooch) high, (agam) beyond reach/comprehension and (agaah = bottomless) unfathomable – one cannot find it without the guru’s guidnace. 5.

 

ਸਿਧ ਸਾਧਿਕ ਦੇਵ ਮੁਨਿ ਜਨ ਬੇਦ ਕਰਹਿ ਉਚਾਰੁ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਸੁਖ ਸਹਜਿ ਭੁੰਚਹਿ ਨਹੀ ਅੰਤੁ ਪਾਰਾਵਾਰੁ ॥੬॥

Siḏẖ sāḏẖik ḏev mun jan beḏ karahi ucẖār.  Simar su▫āmī sukẖ sahj bẖuʼncẖėh nahī anṯ pārāvār. ||6||

 

(Sidh) accomplished saints, (saadhik) seekers, (mun-i jan) sages and (beyd = Vedas) the scriptures (karah-i = do, uchaar-u = utterance) say:

The Almighty (nahi) does not have any (ant-u) limit or (paaraavar = far end) boundary, i.e. is Omnipresent and Omnipotent; those who (simar-i = remember) keep IT’s commands in mind – do not fall prey to vices and – (bhunchah-i) experience/enjoy (sukh) comforts (sahaj-i) in poise – not forgetting the Master. 6.

 

ਅਨਿਕ ਪ੍ਰਾਛਤ ਮਿਟਹਿ ਖਿਨ ਮਹਿ ਰਿਦੈ ਜਪਿ ਭਗਵਾਨ ॥ ਪਾਵਨਾ ਤੇ ਮਹਾ ਪਾਵਨ ਕੋਟਿ ਦਾਨ ਇਸਨਾਨ ॥੭॥

Anik parācẖẖaṯ mitėh kẖin mėh riḏai jap bẖagvān.  Pāvnā ṯe mahā pāvan kot ḏān isnān. ||7||

 

Influence of (anik) numerous (praachhat) wrong-doings of the past on the mind (mittah-i) is effaced (mah-i) in (khin) a moment of one who (jap-i) remembers and practices, virtues and commands of (bhagvaan) the Almighty.

S/he is (mahaa = great, paavan = pure) the purest (tey = than) of (paavan) the pure, for which people perform (kott-i = crore/ten million) millions of, i.e. countless, (daan) charities and (isnaan) ceremonial baths. 7.

ਬਲ ਬੁਧਿ ਸੁਧਿ ਪਰਾਣ ਸਰਬਸੁ ਸੰਤਨਾ ਕੀ ਰਾਸਿ ॥ ਬਿਸਰੁ ਨਾਹੀ ਨਿਮਖ ਮਨ ਤੇ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੮॥੨॥

Bal buḏẖ suḏẖ parāṇ sarbas sanṯnā kī rās.  Bisar nāhī nimakẖ man ṯe Nānak kī arḏās. ||8||2||

 

(Raas-i) the wealth of Awareness of Naam is the source of (bal) strength, (budh-i) intellect/wisdom, (sudh-i) awareness of way of life, (praan) the very life, (sarbas-u) everything, for (santna) for the saints/seekers.

Please (bisar-u) do not be forgotten (tey) from (man) the mind (nimakh) for a moment, o Almighty; this is (ardaas-i) the supplication of fifth Nanak – on behalf of all creatures. 8. 2.

 

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Note: The Shabad below takes examples of tolerance and lack of discrimination in nature to convey that devotees of the Almighty have these virtues.

 

ਮਾਰੂ ਮਹਲਾ ੫ ॥ ਸਸਤ੍ਰਿ ਤੀਖਣਿ ਕਾਟਿ ਡਾਰਿਓ ਮਨਿ ਨ ਕੀਨੋ ਰੋਸੁ ॥ ਕਾਜੁ ਉਆ ਕੋ ਲੇ ਸਵਾਰਿਓ ਤਿਲੁ ਨ ਦੀਨੋ ਦੋਸੁ ॥੧॥

Mārū mėhlā 5.  Sasṯar ṯīkẖaṇ kāt ḏāri▫o man na kīno ros.  Kāj u▫ā ko le savāri▫o ṯil na ḏīno ḏos. ||1||

 

Composition of the fifth Guru in Raga Maaroo. A tree is (kaatt-i) cut (ddaario) down (teekhan-i) with a sharp (sastr-i = weapon) implement, but it (na keeno) does not show (ros-u) anger.

But instead, (ley savaario) serves (kaaj-u) the purpose (uaa ko = of that) of the cutter, and does not (deeno) put (dos-u) blame, i.e. does not complain. 1.

 

ਮਨ ਮੇਰੇ ਰਾਮ ਰਉ ਨਿਤ ਨੀਤਿ ॥ ਦਇਆਲ ਦੇਵ ਕ੍ਰਿਪਾਲ ਗੋਬਿੰਦ ਸੁਨਿ ਸੰਤਨਾ ਕੀ ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Man mere rām ra▫o niṯ nīṯ.  Ḏa▫i▫āl ḏev kirpāl gobinḏ sun sanṯnā kī rīṯ. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (nit neet) forever (rau = utter) invoke (raam) the all-pervasive Almighty and –

(sun-i) listen to (reet-i) the way of living of (santna = saints) devotees of (daiaal) the compassionate, (deyv) source of enlightenment and (kripaal) merciful (gobind) Master of the world. 1.

(Rahaau) pause and reflect on this.

 

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ਚਰਣ ਤਲੈ ਉਗਾਹਿ ਬੈਸਿਓ ਸ੍ਰਮੁ ਨ ਰਹਿਓ ਸਰੀਰਿ ॥ ਮਹਾ ਸਾਗਰੁ ਨਹ ਵਿਆਪੈ ਖਿਨਹਿ ਉਤਰਿਓ ਤੀਰਿ ॥੨॥

Cẖaraṇ ṯalai ugāhi baisi▫o saram na rahi▫o sarīr.  Mahā sāgar nah vi▫āpai kẖinėh uṯri▫o ṯīr. ||2||

 

The passengers (baisio) sit (ugaah-i) with the boat (talai) under their (charan) feet and (na rahio) obviate (sram-u) effort (sareer-i) with the body to cross the water-way.

Even (maha = great, saagar-u = sea) the ocean does not (viaapai = affect) bother them and they (utrio) disembark (khinah-i) in a moment on reaching the destination. 2.

 

ਚੰਦਨ ਅਗਰ ਕਪੂਰ ਲੇਪਨ ਤਿਸੁ ਸੰਗੇ ਨਹੀ ਪ੍ਰੀਤਿ ॥ ਬਿਸਟਾ ਮੂਤ੍ਰ ਖੋਦਿ ਤਿਲੁ ਤਿਲੁ ਮਨਿ ਨ ਮਨੀ ਬਿਪਰੀਤਿ ॥੩॥

Cẖanḏan agar kapūr lepan ṯis sange nahī parīṯ.  Bistā mūṯar kẖoḏ ṯil ṯil man na manī biprīṯ. ||3||

 

If someone gives it (leypan) coating of (chandan) sandal-wood paste, (agar) fragrances or (kapoor) camphor, the earth does not develop (preet-i) affection (sangey) with (tis-u) that person.

And if someone throws (bisttaa) excrement or (mootr) urine on it or (khod-i) digs (til-u til-u) into bits, it does not (manee) develop (bipreet-i) disaffection (man-i) in its mind. 3.

 

ਊਚ ਨੀਚ ਬਿਕਾਰ ਸੁਕ੍ਰਿਤ ਸੰਲਗਨ ਸਭ ਸੁਖ ਛਤ੍ਰ ॥ ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਨ ਕਛੂ ਜਾਨੈ ਸਰਬ ਜੀਅ ਸਮਤ ॥੪॥

Ūcẖ nīcẖ bikār sukariṯ saʼnlgan sabẖ sukẖ cẖẖaṯar.  Miṯar saṯar na kacẖẖū jānai sarab jī▫a samaṯ. ||4||

 

(Sukh) the comfort of (chhatr) the canopy of the sky is for (sabh) all (sanlagan = together) the same way, be one (ooch) high, (neech) low, commit (bikaar) vices, do (sukrit) good deeds.

The sky knows (na kachhoo) nothing about (mitr) friend or (satr) foe and treats (sarab) all (jeeaa) creatures (samat) equally. 4. 

 

ਕਰਿ ਪ੍ਰਗਾਸੁ ਪ੍ਰਚੰਡ ਪ੍ਰਗਟਿਓ ਅੰਧਕਾਰ ਬਿਨਾਸ ॥ ਪਵਿਤ੍ਰ ਅਪਵਿਤ੍ਰਹ ਕਿਰਣ ਲਾਗੇ ਮਨਿ ਨ ਭਇਓ ਬਿਖਾਦੁ ॥੫॥

Kar pargās parcẖand pargati▫o anḏẖkār binās.  Paviṯar apviṯrėh kiraṇ lāge man na bẖa▫i▫o bikẖāḏ. ||5||

 

The sun (praggttio) rises, (prachandd) greatly (kar-i = making, pragaas-u = light) lights up everything and (andhkaar) darkness (binaas = destroyed) ends.

Its (kiran) rays (laagey) touch (pavitr = sanct) the sacred and (apivtr) the defiled equally and it (bhaio) feels no (bikhaad-u) pain (man-i) in mind. 5.

 

ਸੀਤ ਮੰਦ ਸੁਗੰਧ ਚਲਿਓ ਸਰਬ ਥਾਨ ਸਮਾਨ ॥ ਜਹਾ ਸਾ ਕਿਛੁ ਤਹਾ ਲਾਗਿਓ ਤਿਲੁ ਨ ਸੰਕਾ ਮਾਨ ॥੬॥

Sīṯ manḏ suganḏẖ cẖali▫o sarab thān samān.  Jahā sā kicẖẖ ṯahā lāgi▫o ṯil na sankā mān. ||6||

 

(Seet) cold, (mand = bad) foul smell, (sugandh) fragrance (chalio = move) spread (samaan) equally at (sarab) all (thaan) places.

(Jahaa) wherever (kichh-u) something (sa) is, (tahaa) there they (laagio) touch it with not (til-u = sesame seed) a bit of (sankaa) hesitation. 6.

 

ਸੁਭਾਇ ਅਭਾਇ ਜੁ ਨਿਕਟਿ ਆਵੈ ਸੀਤੁ ਤਾ ਕਾ ਜਾਇ ॥ ਆਪ ਪਰ ਕਾ ਕਛੁ ਨ ਜਾਣੈ ਸਦਾ ਸਹਜਿ ਸੁਭਾਇ ॥੭॥

Subẖā▫e abẖā▫e jo nikat āvai sīṯ ṯā kā jā▫e.  Āp par kā kacẖẖ na jāṇai saḏā sahj subẖā▫e. ||7||

 

(J-u) whoever (aavai) comes (nikatt-i) near the fire whether (subhaaey) intentionally or (abhaae) inadvertently, (seet) cold (ta ka) for that person (jaaey) goes.

It (jaanai) knows of (kachh-u na = not any) no difference (ka) of (aap) own or (par) other and (sadaa) ever provides heat (sahaj-i subhaaey) as is its nature. 7.

 

ਚਰਣ ਸਰਣ ਸਨਾਥ ਇਹੁ ਮਨੁ ਰੰਗਿ ਰਾਤੇ ਲਾਲ ॥ ਗੋਪਾਲ ਗੁਣ ਨਿਤ ਗਾਉ ਨਾਨਕ ਭਏ ਪ੍ਰਭ ਕਿਰਪਾਲ ॥੮॥੩॥

Cẖaraṇ saraṇ sanāth ih man rang rāṯe lāl.  Gopāl guṇ niṯ gā▫o Nānak bẖa▫e parabẖ kirpāl. ||8||3||

 

Similarly it is in the nature of the saints to treat all equally; with (ihu = this) their (man-u) mind (raatey) imbued (rang-i) with love of (laal) the Beloved Almighty, they submit to (charan = feet) commands of, and placing the self in, (saran = sanctuary) care of the Almighty and (sanaath = have a master) are patronized by the Master.

O my being, you should (nit) ever (gaau = sing) praise and emulate (gun) virtues of (gopaal) the Sustainor Almighty; (prabh) the Almighty (bhaey) is (kirpal) kind – to accept for union, says fifth Nanak. 8. 3.