SGGS pp 1254-1256, Malaar M: 1, Shabads 1-5.

SGGS pp 1254-1256, Malaar M: 1, Shabads 1-5.

 

ਰਾਗੁ ਮਲਾਰ ਚਉਪਦੇ ਮਹਲਾ ੧ ਘਰੁ ੧

Rāg malār cẖa▫upḏe mėhlā 1 gẖar 1

 

Composition of the first Guru in Raag Malaar, (chaupadey) of four stanzas each, (ghar-u 1) to be sung to the first beat.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE, all-pervasive (karta purakh-u) Creator of all universes, (sat-i) with eternal (naam-u) virtues: (nirbhau = beyond fear, is not answerable to anyone) does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha-n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਖਾਣਾ ਪੀਣਾ ਹਸਣਾ ਸਉਣਾ ਵਿਸਰਿ ਗਇਆ ਹੈ ਮਰਣਾ ॥ ਖਸਮੁ ਵਿਸਾਰਿ ਖੁਆਰੀ ਕੀਨੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਨਹੀ ਰਹਣਾ ॥੧॥

Kẖāṇā pīṇā hasṇā sa▫uṇā visar ga▫i▫ā hai marṇā.  Kẖasam visār kẖu▫ārī kīnī ḏẖarig jīvaṇ nahī rahṇā. ||1||

 

The human beings engage in (khaana) eating, (peena) drinking, (hasna) laughing/objects of pleasure, and (sauna) sleeping/taking rest; but in all this (marna = dying) inevitability of death (hai) is (viasar-i gaiaa) forgotten, i.e. one needs to make provision for comfort in the hereafter.

S/he (visaar-i) forgets (khasam) the Master (keeni = does) suffers (khuaari = frustration) ignominy; such a (jeevan-u) life is (dhrig) disgraceful – for forgetting the Master who sustains –; remember, one does not (rahna) stay here, i.e. life does not last forever and one has to account for deeds in the hereafter. 1.

 

 

ਪ੍ਰਾਣੀ ਏਕੋ ਨਾਮੁ ਧਿਆਵਹੁ ॥ ਅਪਨੀ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

Parāṇī eko nām ḏẖi▫āvahu. Apnī paṯ seṯī gẖar jāvhu. ||1|| rahā▫o.

 

O (praani = creature) human being, (dhiaavhu) pay attention to Naam/commands of (eyko) the One Almighty. And (jaavhu) go (ghar-i) home – to God, where you came from, and be accepted – (seyti) with (apni) your (pat-i) honor. 1.

(Rahaau) Dwell on this and reflect.

 

ਤੁਧਨੋ ਸੇਵਹਿ ਤੁਝੁ ਕਿਆ ਦੇਵਹਿ ਮਾਂਗਹਿ ਲੇਵਹਿ ਰਹਹਿ ਨਹੀ ॥ ਤੂ ਦਾਤਾ ਜੀਆ ਸਭਨਾ ਕਾ ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਤੁਹੀ ॥੨॥

Ŧuḏẖno sevėh ṯujẖ ki▫ā ḏevėh māʼngėh levėh rahėh nahī. Ŧū ḏāṯā jī▫ā sabẖnā kā jī▫ā anḏar jī▫o ṯuhī. ||2||

 

O Almighty, when the creatures (seyvah-i = serve) make offerings you, they (deyvah-i) give (kiaa = what?) nothing of their own to (tujh-u) You – everything they have is given by You -; they (maangah-i) ask for more and (leyvah-i) receive and do not (rahah-i) stop asking for more.

(Too) You are (daataa = giver) the provider (ka) of (sabhna) all (jeeaa) creatures; (jeeo) life (andar-i) in (jeeaa) the creatures is given by (tuhi) You alone. 2.
ਗੁਰਮੁਖਿ ਧਿਆਵਹਿ ਸਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹਿ ਸੇਈ ਸੂਚੇ ਹੋਹੀ ॥ ਅਹਿਨਿਸਿ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਣੀ ਮੈਲੇ ਹਛੇ ਹੋਹੀ ॥੩॥

Gurmukẖ ḏẖi▫āvahi sė amriṯ pāvahi se▫ī sūcẖe hohī.  Ahinis nām japahu re parāṇī maile hacẖẖe hohī. ||3||

 

Those who (dhiaavah-i) pay attention (gurmukh-i) to the guru’s teachings, (s-i) they (paavah-i) obtain (amrit-u) the life giving elixir, i.e. they obtain awareness of, and practice, Naam or Divine virtues and commands; (seyee) they (hohi) become (soochey = clean/pure) free of vices – the impediment to finding God.

(Rey) o (praani = creature) human being, (japahu) remember/be conscious of Naam (ahinis-i) day and night; (mailey = dirty) those with vices (hohi) become (hachhey) clean/free of vices this way. 3.

 

ਜੇਹੀ ਰੁਤਿ ਕਾਇਆ ਸੁਖੁ ਤੇਹਾ ਤੇਹੋ ਜੇਹੀ ਦੇਹੀ ॥ ਨਾਨਕ ਰੁਤਿ ਸੁਹਾਵੀ ਸਾਈ ਬਿਨੁ ਨਾਵੈ ਰੁਤਿ ਕੇਹੀ ॥੪॥੧॥

Jehī ruṯ kā▫i▫ā sukẖ ṯehā ṯeho jehī ḏehī. Nānak ruṯ suhāvī sā▫ī bin nāvai ruṯ kehī. ||4||1||

 

(Jeyhi) as is (rut-i) the season, (kaaiaa) the body arranges/gets (sukh-u) comfort (teyha = that way) accordingly; (deyhi) the body is clad (teyho) that (jeyhi) way, i.e. influence of environment/company is seen on the lives of people; we (keyhi = what type, why?) should not have (rut-i = season) environment/company of those (bin-u = without) bereft (naavaai) of Naam, says Guru Nanak. 4. 1.

 

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Note: Many compositions in Gurbani are like folklore connected with the season. The two Baaraah Maah – twelve months of the year – of Guru Nanak in Raag Tukhaari and of Guru Arjun in Raag Maajh describe the mood in various seasons. Similarly Raag Basant is linked to spring and Raag Malaar to the rainy season. The Shabads that follow can be better understood with this context.

 

ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਕਰਉ ਬਿਨਉ ਗੁਰ ਅਪਨੇ ਪ੍ਰੀਤਮ ਹਰਿ ਵਰੁ ਆਣਿ ਮਿਲਾਵੈ ॥ ਸੁਣਿ ਘਨ ਘੋਰ ਸੀਤਲੁ ਮਨੁ ਮੋਰਾ ਲਾਲ ਰਤੀ ਗੁਣ ਗਾਵੈ ॥੧॥

Malār mėhlā 1.  Kara▫o bin▫o gur apne parīṯam har var āṇ milāvai.  Suṇ gẖan gẖor sīṯal man morā lāl raṯī guṇ gāvai. ||1||

 

Composition of the first Guru in Raag Malaar. I, the soul-wife, (karau) make (binau) supplication to (apney = own) my (preetam) beloved (gur) guru to (aan-i) bring my (har-i) Almighty (var-u) spouse (milaavai = cause to meet) to meet, i.e. to impart enlightenment with which I can see the Almighty within.

(Mora) my (man-u) mind is (seetal-u) cooled (sun-i) hearing (ghor) thunder of (ghan) the clouds hoping rain to fall, i.e. my mind gets peace by listening to the guru’s guidance, and my tongue (rati) imbued with love, (gaavai = sings) praises (gun) virtues of (laal) the Beloved, – and I am motivated to emulate them. 1.

 

ਬਰਸੁ ਘਨਾ ਮੇਰਾ ਮਨੁ ਭੀਨਾ ॥ ਅੰਮ੍ਰਿਤ ਬੂੰਦ ਸੁਹਾਨੀ ਹੀਅਰੈ ਗੁਰਿ ਮੋਹੀ ਮਨੁ ਹਰਿ ਰਸਿ ਲੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Baras gẖanā merā man bẖīnā.  Amriṯ būnḏ suhānī hī▫arai gur mohī man har ras līnā. ||1|| rahā▫o.

 

(Baras-u) drop rain, o (ghanaa) clouds, (meyra) my (man-u) mind, i.e. o guru, please guide me to God; (meyra) mind (bheena = drenched) yearns for the Almighty husband, says the soul-wife.

(Amrit) the life-giving (boond = drop of rain) teachings of the guru (suhaani) are pleasant to my (heearai) mind; I am (mohi) charmed/motivated (gur-i) by the guru and my (man-u) mind remains (leena) absorbed (ras-i = taste) love of (har-i) the Almighty. 1.

(Rahaau) Dwell on this and reflect.

 

ਸਹਜਿ ਸੁਖੀ ਵਰ ਕਾਮਣਿ ਪਿਆਰੀ ਜਿਸੁ ਗੁਰ ਬਚਨੀ ਮਨੁ ਮਾਨਿਆ ॥ ਹਰਿ ਵਰਿ ਨਾਰਿ ਭਈ ਸੋਹਾਗਣਿ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਸੁਖਾਨਿਆ ॥੨॥

Sahj sukẖī var kāmaṇ pi▫ārī jis gur bacẖnī man māni▫ā.  Har var nār bẖa▫ī sohagaṇ man ṯan parem sukẖāni▫ā. ||2||

 

(Kaaman-i) the soul-wife whose (man-u) mind (maaniaa) agrees with/follows (bachni = words) teachings of (gur) the guru, – being free of vices – is (piaari) dear to (var) the Almighty-husband and (sahaj-i = naturally) ever (sukhi) comfortable/happy.

(Naar-i) the woman who has (har-i) the Almighty as (var-i) the husband, is (sohaagan-i) fortunate – because the Almighty neither dies nor abandons – God’s (preym-u) love (sukhaaniaa) brings comfort to her (man-i) mind and (tan-i) body, i.e. s/he is totally at peace. 2.

 

ਅਵਗਣ ਤਿਆਗਿ ਭਈ ਬੈਰਾਗਨਿ ਅਸਥਿਰੁ ਵਰੁ ਸੋਹਾਗੁ ਹਰੀ ॥ ਸੋਗੁ ਵਿਜੋਗੁ ਤਿਸੁ ਕਦੇ ਨ ਵਿਆਪੈ ਹਰਿ ਪ੍ਰਭਿ ਅਪਣੀ ਕਿਰਪਾ ਕਰੀ ॥੩॥

Avgaṇ ṯi▫āg bẖa▫ī bairāgan asthir var sohāg harī.  Sog vijog ṯis kaḏe na vi▫āpai har parabẖ apṇī kirpā karī. ||3||

 

The soul wife (tiaag-i) gives up (avgan) vices and (bhaee = becomes, bairaagan-i = yarning) yearns for/loves (asthir-u = stable) the Eternal (hari) Almighty (sohaag-u) husband.

(Sog-u) sorrow of husband’s death and (vijog-u) separation (kadey na) never (viaapai) afflict/happen to (tas-u = that) her; because (har-i) the Almighty (prabh-i) Master (kari) bestows (apni = own) IT’s (kirpa) mercy. 3.

 

ਆਵਣ ਜਾਣੁ ਨਹੀ ਮਨੁ ਨਿਹਚਲੁ ਪੂਰੇ ਗੁਰ ਕੀ ਓਟ ਗਹੀ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਧਨੁ ਸੋਹਾਗਣਿ ਸਚੁ ਸਹੀ ॥੪॥੨॥

Āvaṇ jāṇ nahī man nihcẖal pūre gur kī ot gahī. Nānak rām nām jap gurmukẖ ḏẖan sohagaṇ sacẖ sahī. ||4||2||

 

Her (man-u) mind is (nihchal-u) steady/restful and there is no (aavan) coming and (jaan-u) going, i.e. never loses focus on God and thus is not subject to births and deaths; she has (gahi = holds) takes (ott) protection/guidance (ki) of (poorey) the perfect (gur) guru.

She (jap-i) remembers and practices (naam-u) virtues and commands of (raam) the Almighty (gurmukh-i) with the guru’s guidance; that (sohaagan-i) fortunate wife is (dhan-u) blessed and (sahi = right) truly one with (sach-u) the Eternal, says Guru Nanak. 4. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਸਾਚੀ ਸੁਰਤਿ ਨਾਮਿ ਨਹੀ ਤ੍ਰਿਪਤੇ ਹਉਮੈ ਕਰਤ ਗਵਾਇਆ ॥

Malār mėhlā 1.  Sācẖī suraṯ nām nahī ṯaripṯai ha▫umai karaṯ gavā▫i▫ā.

 

Composition of the first Guru in Raag Malaar. Those who do not engage their (surat-i = consciousness) mind (saachi = true) on God, they do not (triptey = satiated) feel happy living (naam-i) by Naam, i.e. are not motivated to live by Divine virtues and commands; they (karat = do) act (haumai = ego) by self-will – commit transgressions – and (gavaaiaa = lose) waste human birth – the opportunity to find God.

 

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ਪਰ ਧਨ ਪਰ ਨਾਰੀ ਰਤੁ ਨਿੰਦਾ ਬਿਖੁ ਖਾਈ ਦੁਖੁ ਪਾਇਆ ॥ ਸਬਦੁ ਚੀਨਿ ਭੈ ਕਪਟ ਨ ਛੂਟੇ ਮਨਿ ਮੁਖਿ ਮਾਇਆ ਮਾਇਆ ॥ ਅਜਗਰਿ ਭਾਰਿ ਲਦੇ ਅਤਿ ਭਾਰੀ ਮਰਿ ਜਨਮੇ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥

Par ḏẖan par nārī raṯ ninḏā bikẖ kẖā▫ī ḏukẖ pā▫i▫ā.  Sabaḏ cẖīn bẖai kapat na cẖẖūte man mukẖ mā▫i▫ā mā▫i▫ā. Ajgar bẖār laḏe aṯ bẖārī mar janme janam gavā▫i▫ā. ||1||

 

They (rat-u = intoxication) cast evil eye on (par) others’ (dhan) wealth and (naari) women, and engage in (ninda) slander of others; they (khaaee = eat, bikkh-u = poison) commit vices and (paaiaa = obtain) come to (dukh-u) grief.

They (man-i = in mind) think and (mukh-i = by mouth) talk of (maaiaa maaiaa) making more and more money; and do not (cheen-i) understand/pay attention to (sabad-u = word) Divine commands, by which they can be (chhoottey) freed from (kapatt = deceit) dishonesty and resultant (bhai) fear.

They (ladey = loaded) carry (at-i) very (bhaar-i) heavy load (ajgar-i) of the python/vices – and cannot get across the world-ocean of vices to God – they (gavaaiaa = lose) waste (janam-u) human birth – the opportunity to find God – and keep (mar-i) dying and (janmey) reborn. 1.

 

ਮਨਿ ਭਾਵੈ ਸਬਦੁ ਸੁਹਾਇਆ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਜੋਨਿ ਭੇਖ ਬਹੁ ਕੀਨ੍ਹ੍ਹੇ ਗੁਰਿ ਰਾਖੇ ਸਚੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Man bẖāvai sabaḏ suhā▫i▫ā.  Bẖaram bẖaram jon bẖekẖ baho kīnĥe gur rākẖe sacẖ pā▫i▫ā. ||1|| rahā▫o.

 

(Sabad-u = Word) Divine commands (suhaaiaa = pleasant) are pleasing to my (man-i) mind. I (bhram-i bhram-i) wandered/gone through many (jon-i) life forms and (keenhey = done) tried (bahu) numerous (bheykh = garbs) ways of finding God in human birth; but finally (gur-i) the guru (raakhey) saved me – from vices (paaiaa) by receiving (sach-u = truth) awareness of Naam or Divine virtues and commands. 1.

(Rahaau) Dwell on this and reflect.

 

 

ਤੀਰਥਿ ਤੇਜੁ ਨਿਵਾਰਿ ਨ ਨ੍ਹ੍ਹਾਤੇ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਭਾਇਆ ॥ ਰਤਨ ਪਦਾਰਥੁ ਪਰਹਰਿ ਤਿਆਗਿਆ ਜਤ ਕੋ ਤਤ ਹੀ ਆਇਆ ॥

Ŧirath ṯej nivār na nĥāṯe har kā nām na bẖā▫i▫ā.  Raṯan paḏārath parhar ṯi▫āgi▫ā jaṯ ko ṯaṯ hī ā▫i▫ā.

 

People (nhaatey) bathe (teerath-i) at pilgrim centers – to purify themselves – but do not (nivaar-i) give up (teyj-u = fire) vices; (naam-u) Naam or commands of (har-i) the Almighty – which can rid one of vices – do not (bhaaiaa = liked) come to their minds.

They (tiaagiaa) forsake and (parhar-i) put away (ratan = jewel) the valuable Naam or Divine virtues and commands, and (aaiaa) come back (tat hi) there itself (jat) from where they go, i.e. are reborn.
ਬਿਸਟਾ ਕੀਟ ਭਏ ਉਤ ਹੀ ਤੇ ਉਤ ਹੀ ਮਾਹਿ ਸਮਾਇਆ ॥ ਅਧਿਕ ਸੁਆਦ ਰੋਗ ਅਧਿਕਾਈ ਬਿਨੁ ਗੁਰ ਸਹਜੁ ਨ ਪਾਇਆ ॥੨॥

Bistā kīt bẖa▫e uṯ hī ṯe uṯ hī māhi samā▫i▫ā.  Aḏẖik su▫āḏ rog aḏẖikā▫ī bin gur sahj na pā▫i▫ā. ||2||

 

(Keett) worms of (bisttaa) the excrement (bhaey) remain (ut) there and (smaaiaa) die (ut hi) there itself, i.e. one caught in vices does not make efforts to be free of them.

(Adhik) the more one indulges in (suaad = taste) pleasures, (adhikaai) the more s/he is afflicted with (rog) diseases; (sahaj-u) steadiness of the mind – not to fall victim to temptations – is not (paaiaa) obtained (bin-u) without guidance of (gur) the guru. 2.

 

ਸੇਵਾ ਸੁਰਤਿ ਰਹਸਿ ਗੁਣ ਗਾਵਾ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥ ਖੋਜੀ ਉਪਜੈ ਬਾਦੀ ਬਿਨਸੈ ਹਉ ਬਲਿ ਬਲਿ ਗੁਰ ਕਰਤਾਰਾ ॥

Sevā suraṯ rahas guṇ gāvā gurmukẖ gi▫ān bīcẖārā. Kẖojī upjai bāḏī binsai ha▫o bal bal gur karṯārā.

 

One who (bichaaraa) reflects and acts on (giaan-u = knowledge) awareness imparted by (gurmukh-i) teachings of the guru, his/her (surat-i) mind (rahas-i) enjoys (gaava = singing) praising and emulating (gun) Divine virtues.

(Khoji) one who searches/reflects on the guru’s teachings (upjai) comes out – of the influence of vices – but (baadi) one who argues with the guru (binsai = destroyed) remains in vices; I (bal-i bal-i = am sacrifice) adore and obey (gur) the guru to live in obedience of (kartaara) the Creator. 2.

 

ਹਮ ਨੀਚ ਹੁਤੇ ਹੀਣਮਤਿ ਝੂਠੇ ਤੂ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥ ਆਤਮ ਚੀਨਿ ਤਹਾ ਤੂ ਤਾਰਣ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ॥੩॥

Ham nīcẖ hoṯe hīṇmaṯ jẖūṯẖe ṯū sabaḏ savāraṇhārā.  Āṯam cẖīn ṯahā ṯū ṯāraṇ sacẖ ṯāre ṯāraṇhārā. ||3||

 

(Ham) we creatures (hutey) are (neech = lowly) simple/ignorant (heenmat-i) with little understanding and (jhootthey = false) prtenders; (too) You (savaaranhaara) transform by imparting awareness of Your (sabad-i = word) commands.

Where (aatam) the inner-self (cheen-i) is known/understood, (too) You (taaraan = boatman) the savior, are found present (tahaa) there – in that mind; practice of (sach-u = truth) Your commands is (taaraanhaara) the savior; it (taarey = ferries) takes one across the world-ocean of vices. 3.

 

ਬੈਸਿ ਸੁਥਾਨਿ ਕਹਾਂ ਗੁਣ ਤੇਰੇ ਕਿਆ ਕਿਆ ਕਥਉ ਅਪਾਰਾ ॥ ਅਲਖੁ ਨ ਲਖੀਐ ਅਗਮੁ ਅਜੋਨੀ ਤੂੰ ਨਾਥਾਂ ਨਾਥਣਹਾਰਾ ॥

Bais suthān kahāʼn guṇ ṯere ki▫ā ki▫ā katha▫o apārā.  Alakẖ na lakẖī▫ai agam ajonī ṯūʼn nāthāʼn nāthaṇhārā.

 

I want to (bais-i) sit (suthaan-i) at a good place to (kahaa-n = say) recount and reflect on (teyrey) Your (gun) virtues, but (kiaa kiaa) what all to (kathau) say and praise, as they are (apaara) infinite.

You are (alakh-u) unknowable and cannot (lakheeai) be described; You are (agam-u) beyond reach/comprehension, (ajoni) without a life form; (too) You (naathanhaara = put leash through the nose) control over those who are called (naathaa-n) masters in this world.

 

ਕਿਸੁ ਪਹਿ ਦੇਖਿ ਕਹਉ ਤੂ ਕੈਸਾ ਸਭਿ ਜਾਚਕ ਤੂ ਦਾਤਾਰਾ ॥ ਭਗਤਿਹੀਣੁ ਨਾਨਕੁ ਦਰਿ ਦੇਖਹੁ ਇਕੁ ਨਾਮੁ ਮਿਲੈ ਉਰਿ ਧਾਰਾ ॥੪॥੩॥

Kis pėh ḏekẖ kaha▫o ṯū kaisā sabẖ jācẖak ṯū ḏāṯārā. Bẖagṯihīṇ Nānak ḏar ḏekẖhu ik nām milai ur ḏẖārā. ||4||3||

 

There is (pah-i = at, kis-u = whom?) at whom I can (deykh-i) look and (kahau) say (too) You are (kaisa = which type) like that; (sabh-i) all are (jaachak) beggars and (too) You are (daataara) the giver.

I was (bhagat-iheen) bereft of devotion, but have come to Your (dar-i) gate, to beg; please (deykhahu = see) cast Your sight of grace so that I (milai) receive awareness of (ik-u) one Naam/Your commands, for me to (dhaara) keep (ur-i) in mind and practice, says Guru Nanak. 4. 3.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਜਿਨਿ ਧਨ ਪਿਰ ਕਾ ਸਾਦੁ ਨ ਜਾਨਿਆ ਸਾ ਬਿਲਖ ਬਦਨ ਕੁਮਲਾਨੀ ॥ ਭਈ ਨਿਰਾਸੀ ਕਰਮ ਕੀ ਫਾਸੀ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੁਲਾਨੀ ॥੧॥

Malār mėhlā 1.  Jin ḏẖan pir kā sāḏ na jāni▫ā sā bilakẖ baḏan kumlānī.  Bẖa▫ī nirāsī karam kī fāsī bin gur bẖaram bẖulānī. ||1||

 

Composition of the first Guru in Raag Malaar. The soul-wife (jin-i) who has not (jaaniaa) known (saad-u) the taste (ka) of company of (pir) the Almighty-husband, i.e. not experienced the satisfaction of living by Naam/virtues and commands of the Almighty, (sa = that) s/he is (bilkakh) restless and (kumlaani) with a withered (badan) body, i.e. does not have the strength to resist temptations.

S/he is (phaasi = trapped) is under influence of (karam) past deeds; (bhulaani) led astray (bharam-i) in delusion caused by lack of awareness of Naam; she (bhaeee) is (niraasi) disappointed when denied union with the Creator. 1.

 

ਬਰਸੁ ਘਨਾ ਮੇਰਾ ਪਿਰੁ ਘਰਿ ਆਇਆ ॥ ਬਲਿ ਜਾਵਾਂ ਗੁਰ ਅਪਨੇ ਪ੍ਰੀਤਮ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਆਣਿ ਮਿਲਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Baras gẖanā merā pir gẖar ā▫i▫ā.  Bal jāvāʼn gur apne parīṯam jin har parabẖ āṇ milā▫i▫ā. ||1|| rahā▫o.

 

(Baras-u) drop rain, (ghanaa) o clouds, i.e. bring happiness to everyone like I am since (meyra) my (pir-u) Almighty-husband (aaiaa) came home, i.e. I experience God’s presence within me.

I (jaavaa-u bal-i bal-i = am sacrifice) adore (apney = own) my (preetam) dear (gur) guru, who (aan-i = brought, miliaaiaa = to meet) enabled to experience presence of (har-i) the Almighty (prabh-u) Master within me. 1.

(Rahaau) Dwell on this and reflect.

 

ਨਉਤਨ ਪ੍ਰੀਤਿ ਸਦਾ ਠਾਕੁਰ ਸਿਉ ਅਨਦਿਨੁ ਭਗਤਿ ਸੁਹਾਵੀ ॥ ਮੁਕਤਿ ਭਏ ਗੁਰਿ ਦਰਸੁ ਦਿਖਾਇਆ ਜੁਗਿ ਜੁਗਿ ਭਗਤਿ ਸੁਭਾਵੀ ॥੨॥

Na▫uṯan parīṯ saḏā ṯẖākur si▫o an▫ḏin bẖagaṯ suhāvī.  Mukaṯ bẖa▫e gur ḏaras ḏikẖā▫i▫ā jug jug bẖagaṯ subẖāvī. ||2||

 

My (preet-i) love (sio) with (tthaakur) the Master is (sadaa) ever (nauta) fresh; and (andin-u = everyday) continued (bhagat-i) devotion – ever having God in mind – (suhaavi) is pleasing.

Those whom (gur-i) the guru (dikhaaiaa) shows (daras-u) vision, i.e. imparts awareness of Naam, they (bhaey) become (mukat-i) free of vices in life; (bhagat-i) devotion/remembrance of God is (subhaavi) pleasing (jug-i jaug-i = in age after age) for all time. 2.

 

ਹਮ ਥਾਰੇ ਤ੍ਰਿਭਵਣ ਜਗੁ ਤੁਮਰਾ ਤੂ ਮੇਰਾ ਹਉ ਤੇਰਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਿਰੰਜਨੁ ਪਾਇਆ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੩॥

Ham thāre ṯaribẖavaṇ jag ṯumrā ṯū merā ha▫o ṯerā. Saṯgur mili▫ai niranjan pā▫i▫ā bahur na bẖavjal ferā. ||3||

 

(Ham) we are (thaarey/tumhaarey = your) created by You; (tribhavan = three regions – sky, land and space) the whole world is (tumra = your) created by You; (too) You are (meyra) my Master and (hau) I am (teyra) Your servant – at Your service.

 (Niranjan-u = unstained) the pristine Almighty (paaiaa) is found (miliai) by meeting (satigur-i) the true guru and following his guidance – to live Naam; then there is (pheyra) coming back (bhavjal-i = world-ocean) to the world, i.e. being born, (bahur-i) again. 3.

 

ਅਪੁਨੇ ਪਿਰ ਹਰਿ ਦੇਖਿ ਵਿਗਾਸੀ ਤਉ ਧਨ ਸਾਚੁ ਸੀਗਾਰੋ ॥ ਅਕੁਲ ਨਿਰੰਜਨ ਸਿਉ ਸਚਿ ਸਾਚੀ ਗੁਰਮਤਿ ਨਾਮੁ ਅਧਾਰੋ ॥੪॥

Apune pir har ḏekẖ vigāsī ṯa▫o ḏẖan sācẖ sīgāro.  Akul niranjan si▫o sacẖ sācẖī gurmaṯ nām aḏẖāro. ||4||

 

When the soul-wife (vigaasi) blossoms/feels happy (deykh-i) to see (apuney = own) her (pir-u) husband, (har-i) the Almighty, i.e. is happy to live by Naam or virtues and commands of the Almighty-husband, (tau) then (dhan = woman) the soul-woman gets (saach-u) true (seegaaro) adornment – which makes her lovable to the Master.

S/he takes Naam or Divine virtues and commands as (adhaaro) the mainstay (gurmat-i) with guidance of the guru and is (saachi) truly devoted (sio) to (akul = without lineage) the self-existent (sach-i) Eternal Master. 4.

 

ਮੁਕਤਿ ਭਈ ਬੰਧਨ ਗੁਰਿ ਖੋਲ੍ਹ੍ਹੇ ਸਬਦਿ ਸੁਰਤਿ ਪਤਿ ਪਾਈ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਰਿਦ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਈ ॥੫॥੪॥

Mukaṯ bẖa▫ī banḏẖan gur kẖolĥe sabaḏ suraṯ paṯ pā▫ī.  Nānak rām nām riḏ anṯar gurmukẖ mel milā▫ī. ||5||4||

 

(Gur-i) the guru (kholhey = opened) released her from (bandhan = bonds) bondage to, and she (bhaee) became (mukat-i) freed from, vices; (surat-i) with awareness (sabad-i) of Divine commands – she refrains from vices and (paai) obtains (pat-i) honor in the world and in Divine court.

S/he (milaaee = caused to meet) was led to (meyl-i) unite with the Almighty (gurmukh-i) with the guru’s guidance; s/he keeps Naam of (raam) the Almighty (antar-i) in (rid) mind, says Guru Nanak. 5. 4.

 

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ਮਹਲਾ ੧ ਮਲਾਰ ॥ ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥ ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

Mėhlā 1 malār.  Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.  Ḏusat bẖā▫o ṯaj ninḏ parā▫ī kām kroḏẖ cẖandār. ||1||

 

Composition of the first Guru in Raag Malaar. Casting evil eye on (par) others’ (daara) women, others’ (dhan-u) wealth (par) other (lobhaa = greed) attractions/ideas – than obedience to God -, (haumai) ego, (bikhai) evil thoughts and (bikaar) evil deeds.

(Dustt) evil (bhaau) nature, (nind) slander/ill-will (praaee) for others, (kaam) lust, and (krodh-u) anger; (taj-i) give up these (chandaar/chanddaal) outcasts – such unbecoming conduct.

 

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥ ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥

Mahal mėh baiṯẖe agam apār.  Bẖīṯar amriṯ so▫ī jan pāvai jis gur kā sabaḏ raṯan ācẖār. ||1|| rahā▫o.

 

The Almighty (baitthey) sits (mah-i) in (mahal = palace) the mind, but is not recognized, being (agam) beyond reach/comprehension and (apaar) infinite.

(Soi) only that (jan-u = servant) seeker (paavai) finds (amrit-u) the life-giving presence of God (bheetar-i) within, (jis-u) whose (aachaar) conduct is according to (ratan-u = jewel) the valuable (sabad-u = word) teachings (ka) of (gur) the guru – to dispel vices from within. 1.

(Rahaau) Dwell on this and reflect.

 

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ਦੁਖ ਸੁਖ ਦੋਊ ਸਮ ਕਰਿ ਜਾਨੈ ਬੁਰਾ ਭਲਾ ਸੰਸਾਰ ॥ ਸੁਧਿ ਬੁਧਿ ਸੁਰਤਿ ਨਾਮਿ ਹਰਿ ਪਾਈਐ ਸਤਸੰਗਤਿ ਗੁਰ ਪਿਆਰ ॥੨॥

Ḏukẖ sukẖ ḏo▫ū sam kar jānai burā bẖalā sansār. Suḏẖ buḏẖ suraṯ nām har pā▫ī▫ai saṯsangaṯ gur pi▫ār. ||2||

 

One who experiences God within (kar-i jaanai) considers (do-oo) both (dukh) discomfort and (sukh) comfort (sam) the same; as also (bura) evil and (bhalaa) good in (sansaar) the world. 

(Sudh-i) awareness, (budh-i) understanding and (surat-i) remaining conscious (naam-i) of Naam of (har-i) the Almighty (paaeeai) is obtained (satsangat-i) in holy congregation of (gur) the guru with (piaar) love. 2.

 

ਅਹਿਨਿਸਿ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਪਰਾਪਤਿ ਗੁਰੁ ਦਾਤਾ ਦੇਵਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸਿਖ ਸੋਈ ਜਨੁ ਪਾਏ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਕਰਤਾਰੁ ॥੩॥

Ahinis lāhā har nām parāpaṯ gur ḏāṯā ḏevaṇhār.  Gurmukẖ sikẖ so▫ī jan pā▫e jis no naḏar kare karṯār. ||3||

 

(Laahaa = profit) benefit living by Naam of (har-i) the Almighty (praapat-i) is received when (daataa = giver) the benevolent (gur-u) guru (deyvanhaar-u) imparts its awareness.

(Soee) that (jan-u) person (paaey) receives (sikh) guidance (gurmukh-i) of the guru’s teachings (no) to (jis) whom (kartaar) the Creator (karey) bestows grace – to lead to the guru. 3.

 

ਕਾਇਆ ਮਹਲੁ ਮੰਦਰੁ ਘਰੁ ਹਰਿ ਕਾ ਤਿਸੁ ਮਹਿ ਰਾਖੀ ਜੋਤਿ ਅਪਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਹਲਿ ਬੁਲਾਈਐ ਹਰਿ ਮੇਲੇ ਮੇਲਣਹਾਰ ॥੪॥੫॥

Kā▫i▫ā mahal manḏar gẖar har kā ṯis mėh rākẖī joṯ apār.  Nānak gurmukẖ mahal bulā▫ī▫ai har mele melaṇhār. ||4||5||

 

(Kaaiaa) the creature’s body is (mahal-u) the palace, (mandar-u) temple and (ghar-u = home) abode of (har-i) the Almighty; the Creator (raakhi) has kept (apaar) the Infinite/Supreme (jot-i) Spirit (mah-i) in (tis-u = that) it.

The seeker (gurmukh-i) who follows the guru’s teachings (bulaaeeai) is called (mahal-i) to the place, i.e. is motivated to look within; (har-i) the Almighty (meylanhaar) Uniter (meyley) unites with IT-self – those whom IT approves, says Guru Nanak. 4. 5.

 

 

 

 

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