SGGS pp 1026-1028, Maaroo M:1, Sohaley 7-8.

 

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੇਤੇ ਜੁਗ ਵਰਤੇ ਗੁਬਾਰੈ ॥ ਤਾੜੀ ਲਾਈ ਅਪਰ ਅਪਾਰੈ ॥ ਧੁੰਧੂਕਾਰਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਾ ਤਦਿ ਧੰਧੁ ਪਸਾਰਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Keṯe jug varṯe gubārai.  Ŧāṛī lā▫ī apar apārai.  Ḏẖunḏẖūkār nirālam baiṯẖā nā ṯaḏ ḏẖanḏẖ pasārā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Ketey) numerous (jug) ages (vartey = happened) passed (gubaarai) in darkness, while (apar apaarai) the Infinite (taarri = concentration, laai = fixed) contemplated – about creation.

IT (baittha) sat (niraalam = separate) alone in that (dhundhookaar-i) darkness; (na = no, pasaara = spread/expanse of, dhandh-u = work) nothing happened (tad-i) during that time. 1.

 

ਜੁਗ ਛਤੀਹ ਤਿਨੈ ਵਰਤਾਏ ॥ ਜਿਉ ਤਿਸੁ ਭਾਣਾ ਤਿਵੈ ਚਲਾਏ ॥ ਤਿਸਹਿ ਸਰੀਕੁ ਨ ਦੀਸੈ ਕੋਈ ਆਪੇ ਅਪਰ ਅਪਾਰਾ ਹੇ ॥੨॥

Jug cẖẖaṯīh ṯinai varṯā▫e.  Ji▫o ṯis bẖāṇā ṯivai cẖalā▫e.  Ŧisėh sarīk na ḏīsai ko▫ī āpe apar apārā he. ||2||

 

(Tinai = that) the Creator (vartaaey) caused to pass (chhateeh) thirty-six (jug) ages like this; IT (chalaaey = drove) caused this to happen (jiau) as per (tis-u) IT’s (bhaana) will.

(Na koi) no one was (deesai) seen as (sareek-u) equal to (tisah-i = that) IT; (apar apaara) the Infinite (aapey = self alone) alone existed. 2.

 

ਗੁਪਤੇ ਬੂਝਹੁ ਜੁਗ ਚਤੁਆਰੇ ॥ ਘਟਿ ਘਟਿ ਵਰਤੈ ਉਦਰ ਮਝਾਰੇ ॥ ਜੁਗੁ ਜੁਗੁ ਏਕਾ ਏਕੀ ਵਰਤੈ ਕੋਈ ਬੂਝੈ ਗੁਰ ਵੀਚਾਰਾ ਹੇ ॥੩॥

Gupṯe būjẖhu jug cẖaṯu▫āre.  Gẖat gẖat varṯai uḏar majẖāre.  Jug jug ekā ekī varṯai ko▫ī būjẖai gur vīcẖārā he. ||3||

 

(Boojhahu) understand – that even after the creation came into being – the Almighty pervades in (chatuaarey) the four, i.e. all, (jug) ages but (guptey) hidden. IT (vartai) pervades (majhaarey) in (ghatt-i ghatt-i) everybody’s body and (udar = belly) mind.

(Eka eki) the One and one alone (vartai) pervades in (jug jug) every age; (koi) some rare person, who (veechaara) contemplates the guru’s teachings, (boojhai) understands this. 3. 

 

ਬਿੰਦੁ ਰਕਤੁ ਮਿਲਿ ਪਿੰਡੁ ਸਰੀਆ ॥ ਪਉਣੁ ਪਾਣੀ ਅਗਨੀ ਮਿਲਿ ਜੀਆ ॥ ਆਪੇ ਚੋਜ ਕਰੇ ਰੰਗ ਮਹਲੀ ਹੋਰ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ਹੇ ॥੪॥

Binḏ rakaṯ mil pind sarī▫ā.  Pa▫uṇ pāṇī agnī mil jī▫ā.  Āpe cẖoj kare rang mahlī hor mā▫i▫ā moh pasārā he. ||4||

 

(Pindd-u) the body (sareeaa) is formed (mil-i) by coming together of (bind-u = drop) semen of the father and (rakat-u = blood) egg of the mother. The five elements namely (paun-u) air, (paani) water, (agni) fire – as well as clay and space – (mil-i) together form the body with (jeeaa = life) breath giving life.

The Creator (aapey) IT-self (karey) creates (choj) plays and (rang) joy (mahli) in the body, i.e. one who experiences IT within, has real joy; (hor) other things – also called pleasures – are (pasaara = expanse) influence of (moh) attachment to (maaiaa) the world-play – which are short-lived. 4.

 

ਗਰਭ ਕੁੰਡਲ ਮਹਿ ਉਰਧ ਧਿਆਨੀ ॥ ਆਪੇ ਜਾਣੈ ਅੰਤਰਜਾਮੀ ॥ ਸਾਸਿ ਸਾਸਿ ਸਚੁ ਨਾਮੁ ਸਮਾਲੇ ਅੰਤਰਿ ਉਦਰ ਮਝਾਰਾ ਹੇ ॥੫॥

Garabẖ kundal mėh uraḏẖ ḏẖi▫ānī.  Āpe jāṇai anṯarjāmī.  Sās sās sacẖ nām samāle anṯar uḏar majẖārā he. ||5||

 

The fetus (dhiaani) focuses on the Creator being in (uradh = inverted) upside down state (mah-i) in (garbh kunddal) the womb of the mother. (Antarjaami) the Almighty who knows the minds (jaanai) knows what is needed and provides (aapey = self) on IT’s own – by design of the system and through the mother.

It (samaalaey = takes care) obeys (sach-u) the eternal (naam-u) Divine commands – Divine laws – while in (antar-i, majhaara) in (udar) the womb. 5.

 

Page 1027

 

ਚਾਰਿ ਪਦਾਰਥ ਲੈ ਜਗਿ ਆਇਆ ॥ ਸਿਵ ਸਕਤੀ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ॥ ਏਕੁ ਵਿਸਾਰੇ ਤਾ ਪਿੜ ਹਾਰੇ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਾ ਹੇ ॥੬॥

Cẖār paḏārath lai jag ā▫i▫ā.  Siv sakṯī gẖar vāsā pā▫i▫ā.  Ėk visāre ṯā piṛ hāre anḏẖulai nām visārā he. ||6||

 

The creature (aaiaa = comes, jag-i = in world) is born (lai = taking with it) carrying (chaar-i) four (padaarath = substances) potentials – of Dharam = dutifulness in his/her role in life, Arth = economic well-being and development, Kaam = fulfillment of desires and aspirations, Mokh/Moksh = emancipation or remaining unattached to the world-play. But (paaiaa = gets into, ghar-i = house/state) gets engrossed in (sakti) material pursuits in the world-play created by (siv) the Almighty.

S/he knows that if one (visaarey) forgets (eyk-u) the One Almighty (ta) then s/he (haarey) loses (pirr = arena) the game of life – cannot get emancipation, but still (visaara) forgets (naam-u) commands of the Creator (andhulai = blind) being blinded by attachment to the world play – of relatives, wealth, pleasures and so on. 6.

 

ਬਾਲਕੁ ਮਰੈ ਬਾਲਕ ਕੀ ਲੀਲਾ ॥ ਕਹਿ ਕਹਿ ਰੋਵਹਿ ਬਾਲੁ ਰੰਗੀਲਾ ॥ ਜਿਸ ਕਾ ਸਾ ਸੋ ਤਿਨ ਹੀ ਲੀਆ ਭੂਲਾ ਰੋਵਣਹਾਰਾ ਹੇ ॥੭॥

Bālak marai bālak kī līlā.  Kahi kahi rovėh bāl rangīlā.  Jis kā sā so ṯin hī lī▫ā bẖūlā rovaṇhārā he. ||7||

 

If (baalak-u) a child (marai) dies people wail talking of (leela) playfulness of (baalak) child. They (rovah-i) cry (kah-i kah-i) saying how (rangeela) playful (baal-u) the child was.

The Creator (jis ka) whose creation the child (sa) was, (tin hi) that alone (leeaa) has (leena) taken (so) it away; (rovanhaara) one who weeps is (bhoola) deluded. 7.

 

ਭਰਿ ਜੋਬਨਿ ਮਰਿ ਜਾਹਿ ਕਿ ਕੀਜੈ ॥ ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਰੋਵੀਜੈ ॥ ਮਾਇਆ ਕਾਰਣਿ ਰੋਇ ਵਿਗੂਚਹਿ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਾ ਹੇ ॥੮॥

Bẖar joban mar jāhi kė kījai.  Merā merā kar rovījai.  Mā▫i▫ā kāraṇ ro▫e vigūcẖėh ḏẖarig jīvaṇ sansārā he. ||8||

 

If someone (mar-i jaah-i) dies (bhar-i = full) at height of (joban-i) youth, (ki) what do people (keejai) do? They (roveejai) wail (kar-i) saying – remembering him/her as – (meyra meyra = mine and mine) my son/daughter, my brother/sister, husband/wife and so on.

Everyone (roey) cries (kaaran-i) because of (maaiaa) attachment of the world-play and (vigoochah-i) are then humiliated in Divine court; it is (dhrig-u) shameless for (sansaara = world) the people to forget the beneficent God who creates and provides. 8.

 

ਕਾਲੀ ਹੂ ਫੁਨਿ ਧਉਲੇ ਆਏ ॥ ਵਿਣੁ ਨਾਵੈ ਗਥੁ ਗਇਆ ਗਵਾਏ ॥ ਦੁਰਮਤਿ ਅੰਧੁਲਾ ਬਿਨਸਿ ਬਿਨਾਸੈ ਮੂਠੇ ਰੋਇ ਪੂਕਾਰਾ ਹੇ ॥੯॥

Kālī hū fun ḏẖa▫ule ā▫e.  viṇ nāvai gath ga▫i▫ā gavā▫e.  Ḏurmaṯ anḏẖulā binas bināsai mūṯẖe ro▫e pūkārā he. ||9||

 

(Phun-i) then the hair (aaey = come) turn (dhauley) grey (hoo) from (kaali) black, i.e. old age follows youth. One who forgets God and lives (vin-u = without) ignoring (naavai = Naam) Divine commands (gavaaey) loses (gath-u = finances) virtues with which s/he came and (gaiaa) departs – having achieving nothing.

(Andhula = blind) one is blinded by attachments to the world-play (durmat-i) with evil counsel and (binas-i binaasai) destroys the self; thus (mootthey) robbed of goodness – s/he cannot get acceptance for union with the Creator – and (roey) wails (pookaara) calling out for help – but there is none to help. 9.

 

ਆਪੁ ਵੀਚਾਰਿ ਨ ਰੋਵੈ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਸੋਝੀ ਹੋਈ ॥ ਬਿਨੁ ਗੁਰ ਬਜਰ ਕਪਾਟ ਨ ਖੂਲਹਿ ਸਬਦਿ ਮਿਲੈ ਨਿਸਤਾਰਾ ਹੇ ॥੧੦॥

Āp vīcẖār na rovai ko▫ī.  Saṯgur milai ṯa sojẖī ho▫ī.  Bin gur bajar kapāt na kẖūlėh sabaḏ milai nisṯārā he. ||10||

 

(Na koee) no one (veechaar-i) understands (aap-u) the self and (rovai) weeps, i.e. no one realizes that s/he is spiritually dead – keeps succumbing to vices. Only when s/he (milai) meets (satigur-u) the true guru, (ta) then (sojhi) awareness of one’s state is (hoee) known.

The mind is closed because of attachments; this (kapaatt) door is (bajar) hard to open and cannot (khoolah-i) be opened (bin-u) without the help of (gur) the guru; understanding of the self and (nistaara) freedom from vices is obtained only (milai) by receiving (sabad-i = by the word) the guru’s guidance. 10.

 

ਬਿਰਧਿ ਭਇਆ ਤਨੁ ਛੀਜੈ ਦੇਹੀ ॥ ਰਾਮੁ ਨ ਜਪਈ ਅੰਤਿ ਸਨੇਹੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੈ ਮੁਹਿ ਕਾਲੈ ਦਰਗਹ ਝੂਠੁ ਖੁਆਰਾ ਹੇ ॥੧੧॥

Biraḏẖ bẖa▫i▫ā ṯan cẖẖījai ḏehī.  Rām na jap▫ī anṯ sanehī.  Nām visār cẖalai muhi kālai ḏargėh jẖūṯẖ kẖu▫ārā he. ||11||

 

This state continues when one (bhaiaa) gets (biradh-i) old and (tan-u, deyhi) the body (chheejai) withers, but still does not (japaee) recall and obey commands of (raam-u) the Almighty who alone (saneyhi = loving, caring) can help (ant-i) the end – when confronted with consequences of deeds.

(Visaar-i) by forgetting and not living by (naam-u) Divine commands, one (chalai) departs (muh-i) with face (kaalai) blackened – having failed in duties prescribed by the Creator, is treated as (jhootth-u = false) failure and (khuaaraa) humiliated – is not accepted for union with the Almighty by sent for rebirth. 11.

 

ਨਾਮੁ ਵਿਸਾਰਿ ਚਲੈ ਕੂੜਿਆਰੋ ॥ ਆਵਤ ਜਾਤ ਪੜੈ ਸਿਰਿ ਛਾਰੋ ॥ ਸਾਹੁਰੜੈ ਘਰਿ ਵਾਸੁ ਨ ਪਾਏ ਪੇਈਅੜੈ ਸਿਰਿ ਮਾਰਾ ਹੇ ॥੧੨॥

Nām visār cẖalai kūṛi▫āro.  Āvaṯ jāṯ paṛai sir cẖẖāro.  Sāhurṛai gẖar vās na pā▫e pe▫ī▫aṛai sir mārā he. ||12||

 

One who (visaar-i) forgets Naam or Divine commands, (chalai) departs from the world (koorriaaro = false) without carrying out the duties assigned. S/he keeps (aavat) coming and (jaat) going with (chhaaro) dust (parrai) thrown (sir-i) on the head, i.e. keeps being born and dying and being rejected for union with the Creator every time.

Such a soul-woman does not (paaey) get to (vaas-u) to stay (ghar-i) in the house of (saahurarrai = in-laws house) with God and (maara) gets hit (sir-i) on the head (peieearrai = parental house) in the world, i.e. she faces ignominy in the world and is denied union with the Creator in the hereafter. 12.

ਖਾਜੈ ਪੈਝੈ ਰਲੀ ਕਰੀਜੈ ॥ ਬਿਨੁ ਅਭ ਭਗਤੀ ਬਾਦਿ ਮਰੀਜੈ ॥ ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਜਮੁ ਮਾਰੇ ਕਿਆ ਚਾਰਾ ਹੇ ॥੧੩॥

Kẖājai paijẖai ralī karījai.  Bin abẖ bẖagṯī bāḏ marījai.  Sar apsar kī sār na jāṇai jam māre ki▫ā cẖārā he. ||13||

 

The human being (khaajai) eats food, (paijhai) wears clothes and (kareejai) makes (rali) merry in the world; but (bin-u) without (abh = heart) loving (bhagti = devotion) obedience to the Almighty (mareejai) dies (baad-i) involved in conflicts, i.e. remains engrossed in other things while wanting to go to God.

S/he does not (jaanai = know) have (saar) understanding of (sar) good and (apsar) bad; (kiaa = what?) there is nothing s/he (chaara) can do when (jam-u) the agent of Divine justice (maarey = hits) punishes with denial of union with the Creator, and rebirth. 13.

 

ਪਰਵਿਰਤੀ ਨਰਵਿਰਤਿ ਪਛਾਣੈ ॥ ਗੁਰ ਕੈ ਸੰਗਿ ਸਬਦਿ ਘਰੁ ਜਾਣੈ ॥ ਕਿਸ ਹੀ ਮੰਦਾ ਆਖਿ ਨ ਚਲੈ ਸਚਿ ਖਰਾ ਸਚਿਆਰਾ ਹੇ ॥੧੪॥

Parvirṯī narviraṯ pacẖẖāṇai.  Gur kai sang sabaḏ gẖar jāṇai.  Kis hī manḏā ākẖ na cẖalai sacẖ kẖarā sacẖi▫ārā he. ||14||

 

The human being needs to (pachhaanai = know) distinguish between (parvirti = family life) what to imbibe and what to (nirvirat-i = withdrawal) give up. S/he can (jaanai) know how to get to (ghar-u = house) the Almighty’s abode (sang-i) in company (kai) of (gur) the guru by (sabad-i = with word) through instructions of the guru.

One who (chalai = walks) makes it a practice not (aakh-i) to call (kis hi) anyone (manda) bad at all; s/he will be considered (kharaa = greatly, sachiaara = truthful) to have sincerely obeyed Divine commands (sach-i) by the Eternal. 14.

 

ਸਾਚ ਬਿਨਾ ਦਰਿ ਸਿਝੈ ਨ ਕੋਈ ॥ ਸਾਚ ਸਬਦਿ ਪੈਝੈ ਪਤਿ ਹੋਈ ॥ ਆਪੇ ਬਖਸਿ ਲਏ ਤਿਸੁ ਭਾਵੈ ਹਉਮੈ ਗਰਬੁ ਨਿਵਾਰਾ ਹੇ ॥੧੫॥

Sācẖ binā ḏar sijẖai na ko▫ī.  Sācẖ sabaḏ paijẖai paṯ ho▫ī.  Āpe bakẖas la▫e ṯis bẖāvai ha▫umai garab nivārā he. ||15||

 

(Na koi) no one (sijhai = succeeds) is accepted (dar-i) in Divine court (binaa) without (saach = truth) living by Naam or Divine commands. (Pat-i) honor is (hoi = happens) received in Divine court (paijhey = wearing) by being given a robe of honor (sabad-i) for having been obedient to commands of (saach) the Almighty.

One who (nivaara) gives up (haumai) ego and (garab-u) vanity, (bhaavai) is liked (tis-u = that) by the Almighty and (aapey = self) IT (bakhas-i laey) bestows grace – accepts for union. 15.

 

ਗੁਰ ਕਿਰਪਾ ਤੇ ਹੁਕਮੁ ਪਛਾਣੈ ॥ ਜੁਗਹ ਜੁਗੰਤਰ ਕੀ ਬਿਧਿ ਜਾਣੈ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਹੁ ਤਰੁ ਤਾਰੀ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਹੇ ॥੧੬॥੧॥੭॥

Gur kirpā ṯe hukam pacẖẖāṇai.  Jugah juganṯar kī biḏẖ jāṇai.  Nānak nām japahu ṯar ṯārī sacẖ ṯāre ṯāraṇhārā he. ||16||1||7||

 

One who (pachaanai = recognizes) understands (hukam-u) Divine commands (tey) with (kirpa = kindness) guidance of (gur) the guru; s/he (jaanai) knows (bidh-i = method) the practice of (jugah jugantar) all ages, i.e. how the devotees have been succeeding in attaining union with the Creator.

(Japah-u) recall and practice (naam-u) Divine commands. It is (taari) the boat to (tar-u) get across the world-ocean; (sach-u) the Eternal (taaranhaara = takes across) acts as the boatman and (taarey) takes across, says Guru Nanak. 16. 1. 7.

 

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ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਹਰਿ ਸਾ ਮੀਤੁ ਨਾਹੀ ਮੈ ਕੋਈ ॥ ਜਿਨਿ ਤਨੁ ਮਨੁ ਦੀਆ ਸੁਰਤਿ ਸਮੋਈ ॥ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਿ ਸਮਾਲੇ ਸੋ ਅੰਤਰਿ ਦਾਨਾ ਬੀਨਾ ਹੇ ॥੧॥

Mārū mėhlā 1.  Har sā mīṯ nāhī mai ko▫ī.  Jin ṯan man ḏī▫ā suraṯ samo▫ī.  Sarab jī▫ā parṯipāl samāle so anṯar ḏānā bīnā he. ||1||

 

Composition of the first Guru in Raga Maaroo. (Mai) I see (naahi) no (meet-u) friend (sa) like (har-i) the Almighty, (jin-i) who (deeaa) gave (tan-u) the body and (man-u = mind) soul, and (samoee) put in (surat-i) consciousness.

The Creator (pratipal-i) nurtures and (samaaley) takes care (sarab) all (jeeaa) creatures; (so) that (daanaa) wise and (beenaa = who sees) Omniscient Master is present (antar-i) with in everyone. 1.

 

Note: Hans is a bird, which is white like the swan and is found at Lake Mansrovar in the Himalayas. Unlike other birds, it feeds on pearls and jewels found in the lake. This is the context of the following stanza. In the spiritual sense in Gurbani the lake/pool or Saagar/sea is taken as the Almighty or the guru and the seekers or Sikhs as Hans. The pearls and jewels are Divine virtues which the seekers use as support to lead their lives.

 

ਗੁਰੁ ਸਰਵਰੁ ਹਮ ਹੰਸ ਪਿਆਰੇ ॥ ਸਾਗਰ ਮਹਿ ਰਤਨ ਲਾਲ ਬਹੁ ਸਾਰੇ ॥ ਮੋਤੀ ਮਾਣਕ ਹੀਰਾ ਹਰਿ ਜਸੁ ਗਾਵਤ ਮਨੁ ਤਨੁ ਭੀਨਾ ਹੇ ॥੨॥

Gur sarvar ham hans pi▫āre.  Sāgar mėh raṯan lāl baho sāre.  Moṯī māṇak hīrā har jas gāvaṯ man ṯan bẖīnā he. ||2||

 

(Gur-u) the guru is (sarvar/sarovar) the pool and (ham) we are Hans/disciples of (piaarey) the beloved guru. There are (bahu saarey) abundant (ratan = jewels, laal = rubies) Divine virtues present (mah-i) in (saagar) the sea, i.e. the guru is aware of Divine virtues and imparts them to the Sikhs.

(Moti) pearls, (maanak) gems and (heera) jewels, are the (jas-u = praise) virtues of (har-i) the Almighty; (man-u) the mind and (tan-u) body are (bheena = rinsed) happy to (gaavat = singing) praise and emulate them. 2.

 

ਹਰਿ ਅਗਮ ਅਗਾਹੁ ਅਗਾਧਿ ਨਿਰਾਲਾ ॥ ਹਰਿ ਅੰਤੁ ਨ ਪਾਈਐ ਗੁਰ ਗੋਪਾਲਾ ॥ ਸਤਿਗੁਰ ਮਤਿ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ਮੇਲਿ ਲਏ ਰੰਗਿ ਲੀਨਾ ਹੇ ॥੩॥

Har agam agāhu agāḏẖ nirālā.  Har anṯ na pā▫ī▫ai gur gopālā.  Saṯgur maṯ ṯāre ṯāraṇhārā mel la▫e rang līnā he. ||3||

 

(Har-i) the Almighty is (agam) beyond reach/comprehension, (agaah-u, agaadh-i = without bottom) unfathomable and (niraala = separate) unattached to the world: We cannot (paaeeai = find) know (ant-u = limits) expanse/powers of (gur) the great (har-i) Almighty (gopaala) Sustainor.

(Satigur) the true guru’s (mat-i) imbues (rang-i leena) imbues with love for the Almighty who acts as (taaranhaara = who ferries) the boatman to (taarey) ferry across the world-ocean and (meyl-i laey) unite with IT-self. 3.

 

ਸਤਿਗੁਰ ਬਾਝਹੁ ਮੁਕਤਿ ਕਿਨੇਹੀ ॥ ਓਹੁ ਆਦਿ ਜੁਗਾਦੀ ਰਾਮ ਸਨੇਹੀ ॥ ਦਰਗਹ ਮੁਕਤਿ ਕਰੇ ਕਰਿ ਕਿਰਪਾ ਬਖਸੇ ਅਵਗੁਣ ਕੀਨਾ ਹੇ ॥੪॥

Saṯgur bājẖahu mukaṯ kinehī.  Oh āḏ jugāḏī rām sanehī.  Ḏargėh mukaṯ kare kar kirpā bakẖse avguṇ kīnā he. ||4||

 

(Mukat-i) emancipation is (kineyhi = how?) not possible (baajhahu) without (satigur) the true guru. He (saneyhi = lover) loves/obeys (Aad-i = from beginning, jugaadi = through ages) the Eternal (raam) all-pervasive Master – and teaches to do so.

He (kar-i kirpa) is kindly guides to live by Divine commands and then one is (bakhsey) forgiven (keena) committed (avgan) faults and (karey = makes, mukat-i = emancipated) spared rebirth by (dargah) Divine court. 4.

 

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ਸਤਿਗੁਰੁ ਦਾਤਾ ਮੁਕਤਿ ਕਰਾਏ ॥ ਸਭਿ ਰੋਗ ਗਵਾਏ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਏ ॥ ਜਮੁ ਜਾਗਾਤਿ ਨਾਹੀ ਕਰੁ ਲਾਗੈ ਜਿਸੁ ਅਗਨਿ ਬੁਝੀ ਠਰੁ ਸੀਨਾ ਹੇ ॥੫॥

Saṯgur ḏāṯā mukaṯ karā▫e.  Sabẖ rog gavā▫e amriṯ ras pā▫e.  Jam jāgāṯ nāhī kar lāgai jis agan bujẖī ṯẖar sīnā he. ||5||

 

(Daataa = giver) the benevolent (satiguru-u) true guru (mukat-i karaaey) gets one freed; for he (gavaaey = lose) guides to give up (sabh-i) all (rog = ailments) vices and (paaey) puts (amrit) the life-giving (ras-u) elixir in the mouth, i.e. guides to live by Naam.

(Naahi) no (kar-u) tax (laagai) is imposed by (jaagaat-i) by the tax collector, (jam-u) the agent of Divine justice i.e. there is no retribution because no transgressions are committed; (agan-i) the fire is (bujhi) extinguished, i.e. there is no anxiety and (seena) the chest is (tthar-u) cool, there is peace. 5.

 

Note: In the stanza below, Hans is used for the soul. Metaphorically, the body is taken as the wife and the soul as the husband. The latter has been called Jogi/Yogi for it leaves the body when Divine call is received.

 

ਕਾਇਆ ਹੰਸ ਪ੍ਰੀਤਿ ਬਹੁ ਧਾਰੀ ॥ ਓਹੁ ਜੋਗੀ ਪੁਰਖੁ ਓਹ ਸੁੰਦਰਿ ਨਾਰੀ ॥ ਅਹਿਨਿਸਿ ਭੋਗੈ ਚੋਜ ਬਿਨੋਦੀ ਉਠਿ ਚਲਤੈ ਮਤਾ ਨ ਕੀਨਾ ਹੇ ॥੬॥

Kā▫i▫ā hans parīṯ baho ḏẖārī.  Oh jogī purakẖ oh sunḏar nārī.  Ahinis bẖogai cẖoj binoḏī uṯẖ cẖalṯai maṯā na kīnā he. ||6||

 

(Bahu = much) strong (preet-i = affection) attachment (dhaari) develops between (kaaiaa) the body and (hans) the soul. (Ohu = that) the soul is (jogi/yogi) the wandering (purakh-u = man) husband while (oh) the body is (sundar-i) the beautiful wife, i.e. the soul gets attached to the body in whatever form it is born.

He (bhogai = indulges) enjoys company of the wife (ahinis-i) day and night (choj binodi) joyfully but (na) does not (keena = makes, mataa = resolution) consult her (utth-i chaltai) when departing responding to Divine command. 6.

 

ਸ੍ਰਿਸਟਿ ਉਪਾਇ ਰਹੇ ਪ੍ਰਭ ਛਾਜੈ ॥ ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਜੈ ॥ ਮਨੂਆ ਡੋਲੈ ਦੂਤ ਸੰਗਤਿ ਮਿਲਿ ਸੋ ਪਾਏ ਜੋ ਕਿਛੁ ਕੀਨਾ ਹੇ ॥੭॥

Sarisat upā▫e rahe parabẖ cẖẖājai.  Pa▫uṇ pāṇī baisanṯar gājai.  Manū▫ā dolai ḏūṯ sangaṯ mil so pā▫e jo kicẖẖ kīnā he. ||7||

 

(Prabh) the Almighty (upaaey) created (sristt-i) the universe and (rahey) remains (chhaajai) pervasive in it. Combination of the five elements (paun) air, (paani) water (baisantar-u) fire – together with clay and space – (gaajai = manifests) forms the physical existence including the body.

(Manooaa) the mind (ddolai) wavers (mil-i) with (sangat-i) company/temptations by (doot = messengers) vices, and then (paaey) receives (so = that) the consequence of (jo kichh-u) whatever one (keena) has done. 7.

 

ਨਾਮੁ ਵਿਸਾਰਿ ਦੋਖ ਦੁਖ ਸਹੀਐ ॥ ਹੁਕਮੁ ਭਇਆ ਚਲਣਾ ਕਿਉ ਰਹੀਐ ॥ ਨਰਕ ਕੂਪ ਮਹਿ ਗੋਤੇ ਖਾਵੈ ਜਿਉ ਜਲ ਤੇ ਬਾਹਰਿ ਮੀਨਾ ਹੇ ॥੮॥

Nām visār ḏokẖ ḏukẖ sahī▫ai.  Hukam bẖa▫i▫ā cẖalṇā ki▫o rahī▫ai.  Narak kūp mėh goṯe kẖāvai ji▫o jal ṯe bāhar mīnā he. ||8||

 

The creature (visaar-i) forgets (naam-u) Divine commands, commits (dokh = faults) transgression and (saheeai) bears resultant (dukh) distress; when (hukam-u) Divine command (bhaiaa = happens) is received the soul has (chalna) to depart and (kio = why?) cannot (raheeai) stay anymore.

The soul (gotey khaavai) gasps violently (mah-i) in (koop) the well of (narak) hell – suffers the terrible cycles of births and deaths (jio) like (meena) the fish (baahar-i) out (tey) of (jal) water. 8.

 

ਚਉਰਾਸੀਹ ਨਰਕ ਸਾਕਤੁ ਭੋਗਾਈਐ ॥ ਜੈਸਾ ਕੀਚੈ ਤੈਸੋ ਪਾਈਐ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਮੁਕਤਿ ਨ ਹੋਈ ਕਿਰਤਿ ਬਾਧਾ ਗ੍ਰਸਿ ਦੀਨਾ ਹੇ ॥੯॥

Cẖa▫orāsīh narak sākaṯ bẖogā▫ī▫ai.  Jaisā kīcẖai ṯaiso pā▫ī▫ai.  Saṯgur bājẖahu mukaṯ na ho▫ī kiraṯ bāḏẖā garas ḏīnā he. ||9||

 

(Saakat-u = worshipper of Shakti) one who turns away from obeying the Almighty (bhogaaeeai) is caused to go through (chauraasih) eighty four lakh (narak) hells – births and deaths; s/he (paaeeai) gets (taiso = that) consequences depending on (jaisa) as one (keechai = does) acts.

One is (gras-i deena = swallowed) caught and (baadhaa) bound by Divine justice for (kirat-i) past deeds. (Mukat-i) freedom from rebirth (na hoee = does not happen) is not possible (baajhahu) without following (satigur) the true guru. 9.

 

ਖੰਡੇ ਧਾਰ ਗਲੀ ਅਤਿ ਭੀੜੀ ॥ ਲੇਖਾ ਲੀਜੈ ਤਿਲ ਜਿਉ ਪੀੜੀ ॥ ਮਾਤ ਪਿਤਾ ਕਲਤ੍ਰ ਸੁਤ ਬੇਲੀ ਨਾਹੀ ਬਿਨੁ ਹਰਿ ਰਸ ਮੁਕਤਿ ਨ ਕੀਨਾ ਹੇ ॥੧੦॥

Kẖande ḏẖār galī aṯ bẖīṛī.  Lekẖā lījai ṯil ji▫o pīṛī.  Māṯ piṯā kalṯar suṯ belī nāhī bin har ras mukaṯ na kīnā he. ||10||

 

(Gali) the street ahead through which the soul is pass is (at-i) very (bheerri) narrow like (dhaar) the edge of (khanddey) a dagger, i.e. this is where the soul is made aware of its deeds, consequences imposed and there is no way to escape.

(Leykha) account of deeds (leejai) is taken and one who has committed transgressions is punished (jiau) like (til) sesame seeds are (peerri) ground to extract oil.

(Maat) mother, (pitaa) father (klatr) spouse and (sut = sons) children are (naahi) not (beyli) friends – they are not there to help; nothing (bin-u) except (ras-u = relish) living by commands of (har-i) the Almighty (keena) can make (mukat-i) free from the punishment. 10.

 

ਮੀਤ ਸਖੇ ਕੇਤੇ ਜਗ ਮਾਹੀ ॥ ਬਿਨੁ ਗੁਰ ਪਰਮੇਸਰ ਕੋਈ ਨਾਹੀ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਮੁਕਤਿ ਪਰਾਇਣਿ ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਕੀਨਾ ਹੇ ॥੧੧॥

Mīṯ sakẖe keṯe jag māhī.  Bin gur parmesar ko▫ī nāhī.  Gur kī sevā mukaṯ parā▫iṇ an▫ḏin kīrṯan kīnā he. ||11||

 

There are (keytey) so many (meet) friends and (sakhey) companions (maahi) in (jag) the world; but (koi naahi) none helps there (bin-u) except (gur) the guru’s teachings and (parmeysar) the Supreme Master.

(Seyva = service) obedience (ki) of (gur) the guru is (paraain-i = support) the means to attain (mukat-i) liberation; it is done by (keertan-u) praising and (keena = doing) practice of virtues and commands of the Almighty. 11.

 

ਕੂੜੁ ਛੋਡਿ ਸਾਚੇ ਕਉ ਧਾਵਹੁ ॥ ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ॥ ਸਾਚ ਵਖਰ ਕੇ ਵਾਪਾਰੀ ਵਿਰਲੇ ਲੈ ਲਾਹਾ ਸਉਦਾ ਕੀਨਾ ਹੇ ॥੧੨॥

Kūṛ cẖẖod sācẖe ka▫o ḏẖāvahu.  Jo icẖẖahu so▫ī fal pāvhu.  Sācẖ vakẖar ke vāpārī virle lai lāhā sa▫uḏā kīnā he. ||12||

 

(Chhodd-i) give up (koorr-u = falsehood) other things and (dhaavhu = run) follow the path (kau) to (saachey) the Eternal; and you will (paavhu) obtain (phal-u = fruit) fulfillment of (jo) what (ichhahu) you wish for – union with the Almighty.

There are (virley) rare (vaapaari) merchants of (saach) true (vakhar) merchandise, i.e. few people lead life by Naam or Divine commands; they are those who (keena = do, sauda = deals) conduct themselves by Divine commands and (lai = take) receive (laahaa = profit) benefit of union with the Creator. 12.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਖਰੁ ਲੈ ਚਲਹੁ ॥ ਦਰਸਨੁ ਪਾਵਹੁ ਸਹਜਿ ਮਹਲਹੁ ॥ ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹਹਿ ਜਨ ਪੂਰੇ ਇਉ ਸਮਦਰਸੀ ਚੀਨਾ ਹੇ ॥੧੩॥

Har har nām vakẖar lai cẖalhu.  Ḏarsan pāvhu sahj mahlahu.  Gurmukẖ kẖoj lahėh jan pūre i▫o samaḏrasī cẖīnā he. ||13||

 

O human beings, if you (lai chalhu) take with you (vakhar-u) the merchandise/credit of having lived by (har-i = dispels vices) the purifying and (har-i= makes green) revitalizing (naam-u) virtues of the Almighty; then you shall (paavahu) obtain (darsan-u = sight) union with (mahalhu = master of the palace) the Almighty (sahaj-i) without effort.

(Gurmukh-i) those who follow the guru’s guidance are (poorey) perfect (jan = servants) seekers; they (khoj-i lahah-i) find (samdarsi = of one sight) the One common Master of all, (cheena) recognizing IT within. 13.

 

ਪ੍ਰਭ ਬੇਅੰਤ ਗੁਰਮਤਿ ਕੋ ਪਾਵਹਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨ ਕਉ ਸਮਝਾਵਹਿ ॥ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨਹੁ ਇਉ ਆਤਮ ਰਾਮੈ ਲੀਨਾ ਹੇ ॥੧੪॥

Parabẖ be▫anṯ gurmaṯ ko pāvahi.  Gur kai sabaḏ man ka▫o samjẖāvahi.  Saṯgur kī baṇī saṯ saṯ kar mānhu i▫o āṯam rāmai līnā he. ||14||

 

(Prabh) the Almighty is (beyant) Infinite and incomprehensible – (ko) some rare person (pavah-i) obtains awareness about IT (gurmat-i) with the guru’s guidance. S/he (samjhaavah-i) causes understanding (kau) to (man) the mind (sabad-i = through word) with teachings (kai) of (gur) the guru.

(Maanhu) believe and obey (baani = words) teachings (ki) of (satiguru) the true guru (kar-i = making) to be (sat-i sat-i) ever true. (Io) this is how one (leena) is absorbed in (raamai) the all-pervasive Almighty (aatam) within. 14.

 

ਨਾਰਦ ਸਾਰਦ ਸੇਵਕ ਤੇਰੇ ॥ ਤ੍ਰਿਭਵਣਿ ਸੇਵਕ ਵਡਹੁ ਵਡੇਰੇ ॥ ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂ ਸਿਰਿ ਸਿਰਿ ਦਾਤਾ ਸਭੁ ਤੇਰੋ ਕਾਰਣੁ ਕੀਨਾ ਹੇ ॥੧੫॥

Nāraḏ sāraḏ sevak ṯere.  Ŧaribẖavaṇ sevak vadahu vadere.  Sabẖ ṯerī kuḏraṯ ṯū sir sir ḏāṯā sabẖ ṯero kāraṇ kīnā he. ||15||

 

The sage Narada and goddess (saarad) Sarasvati are (teyrey) Your (seyvak = servants) devotees – obey You. (Vaddey vaddeyray) the great people (tribhvan-i) in the three regions – in water, on/in land and space –, i.e. the whole world, (seyvak) obey You, o Almighty.

(Sabh) all (kudrat-i) powers are (teyri = your) with You, and (too) You are (sir-i sir-i = over the head) the Master and (daataa = giver) provider of all; (sabh-u) everything (kaaran-u) that exists is (teyro) Your (keena = doing) creation. 15

 

ਇਕਿ ਦਰਿ ਸੇਵਹਿ ਦਰਦੁ ਵਞਾਏ ॥ ਓਇ ਦਰਗਹ ਪੈਧੇ ਸਤਿਗੁਰੂ ਛਡਾਏ ॥ ਹਉਮੈ ਬੰਧਨ ਸਤਿਗੁਰਿ ਤੋੜੇ ਚਿਤੁ ਚੰਚਲੁ ਚਲਣਿ ਨ ਦੀਨਾ ਹੇ ॥੧੬॥

Ik ḏar sevėh ḏaraḏ vañā▫e.  O▫e ḏargėh paiḏẖe saṯgurū cẖẖadā▫e.  Ha▫umai banḏẖan saṯgur ṯoṛe cẖiṯ cẖancẖal cẖalaṇ na ḏīnā he. ||16||

 

(Ik-i = one type) some persons (seyvah-i = serve, dar-i = in court) obey the Almighty and (vanjnaaey = lose) obviate (darad-u) distress. They (chhaddaaey) are freed of vices in life by (satiguru) the true guru and (paidhey = wear robe of honor) receive honor (dargah) in Divine court.

(Satigur-i) the true guru (torrey) breaks (bandhan) bondage to, i.e. frees from, (haumai) ego and does not (deena) let (chanchal-u) the unsteady (chit-u) mind (chalan-i = move) to waver. 16.

 

ਸਤਿਗੁਰ ਮਿਲਹੁ ਚੀਨਹੁ ਬਿਧਿ ਸਾਈ ॥ ਜਿਤੁ ਪ੍ਰਭੁ ਪਾਵਹੁ ਗਣਤ ਨ ਕਾਈ ॥ ਹਉਮੈ ਮਾਰਿ ਕਰਹੁ ਗੁਰ ਸੇਵਾ ਜਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਭੀਨਾ ਹੇ ॥੧੭॥੨॥੮॥

Saṯgur milhu cẖīnahu biḏẖ sā▫ī.  Jiṯ parabẖ pāvhu gaṇaṯ na kā▫ī.  Ha▫umai mār karahu gur sevā jan Nānak har rang bẖīnā he. ||17||2||8||

 

(Milhu) find (satigur) the true guru and (cheenahu) understand (saaee) that (bidh-i) method, (jit-u) by which you can (paavhu) find (prabh-u) the Almighty, i.e. live by IT’s commands; (na kaai = not any) no (ganat = count) account of deeds is then found which may come in way of union with the Creator.

(Maar-i) kill (haumai) ego and (karhu = perform, seyva = service) obey (gur) the guru – who teaches to obey Divine commands; this is how one (bheenaa = rised) is imbued (rang-i) with love of (har-i) the Almighty – and finds IT. 17. 2. 8.