SGGS pp 1273-1275, Malaar M: 1, Asttpadees 1-5.

SGGS pp 1273-1275, Malaar M: 1, Asttpadees 1-5.


ਮਲਾਰ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥


Composition of the first Guru in Raag Malaar, (asttpadeeaa) compositions of eight stanzas (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.


ਚਕਵੀ ਨੈਨ ਨੀਂਦ ਨਹਿ ਚਾਹੈ ਬਿਨੁ ਪਿਰ ਨੀਂਦ ਨ ਪਾਈ ॥ ਸੂਰੁ ਚਰ੍ਹੈ ਪ੍ਰਿਉ ਦੇਖੈ ਨੈਨੀ ਨਿਵਿ ਨਿਵਿ ਲਾਗੈ ਪਾਂਈ ॥੧॥


The Chakvi – a female bird who wishes to ever see her mate Chakva – does not (chaaahi) want (neend) sleep in its eyes; it cannot (paaee) get (neend) sleep –  be at peace – (bin) without its (pir) dear husband.

It yearns for (soor-u) the sun (charhai) to rise, so that it (deykhai) sees the Chakva (naini) with eyes; and hence (niv niv) bows and (laagai) touches feet, i.e. entreats the sun to rise. 1.


ਪਿਰ ਭਾਵੈ ਪ੍ਰੇਮੁ ਸਖਾਈ ॥ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨਹੀ ਜਗਿ ਜੀਵਾ ਐਸੀ ਪਿਆਸ ਤਿਸਾਈ ॥੧॥ ਰਹਾਉ ॥


(Pir) the Almighty-husband (bhaavai = liked) is lovable for IT’s (preym) love and (sakhaaee) being helpful – in being at peace.

I have (aisi) such strong (piaas, tisaaee = thirst) longing that I cannot (jeeva) live (jag-i) in the world, (gharri) even for a little while (bin-u) without (tis-u = that) the Beloved, says the soul-wife. 1.

(Rahaau) dwell on this and reflect.


More analogies.


ਸਰਵਰਿ ਕਮਲੁ ਕਿਰਣਿ ਆਕਾਸੀ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਈ ॥ ਪ੍ਰੀਤਮ ਪ੍ਰੀਤਿ ਬਨੀ ਅਭ ਐਸੀ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥੨॥


(Kamal-u) the lotus flower (sarvar-i) in the pool of water (bigsai) blooms (sahj-i subhaaee) naturally when (kiran-i) rays of the sun (aakaasi) from the sky fall on it.

(Aisi) such (preet-i) love for (preetam) the Beloved (bani) develops in (abh) the mind that the seeker’s (joti) soul/mind (milaaee) remains absorbed (jot-i) in the Supreme Spirit – God. 2.


ਚਾਤ੍ਰਿਕੁ ਜਲ ਬਿਨੁ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਟੇਰੈ ਬਿਲਪ ਕਰੈ ਬਿਲਲਾਈ ॥ ਘਨਹਰ ਘੋਰ ਦਸੌ ਦਿਸਿ ਬਰਸੈ ਬਿਨੁ ਜਲ ਪਿਆਸ ਨ ਜਾਈ ॥੩॥


(Chaatrik) the rain bird (tteyrai = says) calls out for (prio prio) the Beloved Master and

 (bilap karai) groans (bil-laaee) in agony (bin-u = without) until (jal = water) rain-drop falls into its mouth.

The (ghanhar) the clouds may (ghor) thunder and (barsai) drop rain (dasou) in all ten (dis) directions, i.e. all-over, but its (piaas) thirst does not (jaaee) go (bin-u) without (jal = water) the rain-drop falling into its mouth – as it does not drink water from anywhere. 3.


ਮੀਨ ਨਿਵਾਸ ਉਪਜੈ ਜਲ ਹੀ ਤੇ ਸੁਖ ਦੁਖ ਪੁਰਬਿ ਕਮਾਈ ॥ ਖਿਨੁ ਤਿਲੁ ਰਹਿ ਨ ਸਕੈ ਪਲੁ ਜਲ ਬਿਨੁ ਮਰਨੁ ਜੀਵਨੁ ਤਿਸੁ ਤਾਂਈ ॥੪॥


(Meen) the fish (upjiai) is born (tey) from and (nivaas) lives in (jal hi) water alone, going through (dukh) pain and (sukh) comfort (kamaaee) there based on (purab-i) past (kamaaee) deeds.

It (na sakai) cannot (rah-i) remain (bin-u) without (jal) water even for (khin) a moment, (til-u = sesame seed) a little bit (pal) of time; its (maran-u) death and (jeevan-u) life are (taa-n-ee) connected with (tis-u = that) water. 4.


ਧਨ ਵਾਂਢੀ ਪਿਰੁ ਦੇਸ ਨਿਵਾਸੀ ਸਚੇ ਗੁਰ ਪਹਿ ਸਬਦੁ ਪਠਾਈਂ‍ ॥ ਗੁਣ ਸੰਗ੍ਰਹਿ ਪ੍ਰਭੁ ਰਿਦੈ ਨਿਵਾਸੀ ਭਗਤਿ ਰਤੀ ਹਰਖਾਈ ॥੫॥


(Dhan) the woman (vaandhi) goes away, i.e. wanders off, while (pir-u) the husband (nivaasi) lives (deys = country) within; when she realizes this she (patthaaee-n) sends (sabad-u) word (pah-i) to, i.e. seek the guru’s guidance, and as advised, (sangrah-i) gathers/lives by (gun) virtues and becomes aware of (prabh-u) the Master (nivaasi) abiding (ridai) in mind; thus (rati) imbued (bhagat-i) with devotion, – she shuns vices and – (harkhaaee) becomes happy. 5.


ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਕਰੈ ਸਭੈ ਹੈ ਜੇਤੀ ਗੁਰ ਭਾਵੈ ਪ੍ਰਿਉ ਪਾਈਂ​‍ ॥ ਪ੍ਰਿਉ ਨਾਲੇ ਸਦ ਹੀ ਸਚਿ ਸੰਗੇ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਈ ॥੬॥


(Sabhai) all souls (jeyti = as many) which (hai = are) exist, they all (karai) utter, i.e. long for, (prio prio) the Beloved Almighty husband; but only those who act as (bhaavai = approved) taught by (gur) the guru, (paaee-n) find (prio) the Almighty-husband.

(Prio) the Almighty is (naaley) with the soul-wife but only one who obeys the guru is (meyl-i) led to and (milaaee) finds God (nadri) with Divine grace; she (sad hi) forever remains (sangey) in company/remembrance (sach-i) of the Eternal. 6.


ਸਭ ਮਹਿ ਜੀਉ ਜੀਉ ਹੈ ਸੋਈ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਘਰ ਹੀ ਪਰਗਾਸਿਆ ਸਹਜੇ ਸਹਜਿ ਸਮਾਈ ॥੭॥


There is (jeeo) life (mah-i) in (sabh) all; (soee = that one) the same (jeeo) Supreme Spirit (rahiaa samaaee) is present (ghatt-i ghatt-i) in every body.

IT (pargaasiaa) manifests in (ghar-i = in the house) in the mind (parsaad-i) with grace/guidance of (gur) the guru; and then one remains (sahjey) steadfastly (samaaee) absorbed – conducts the self by commands of the Almighty, (sahj-i) all the time. 7.


ਅਪਨਾ ਕਾਜੁ ਸਵਾਰਹੁ ਆਪੇ ਸੁਖਦਾਤੇ ਗੋਸਾਂਈਂ ॥ ਗੁਰ ਪਰਸਾਦਿ ਘਰ ਹੀ ਪਿਰੁ ਪਾਇਆ ਤਉ ਨਾਨਕ ਤਪਤਿ ਬੁਝਾਈ ॥੮॥੧॥


O (gosaa-n-ee-n = master of the world) Almighty, You are (sukhdaatey = giver of comfort) benevolent and we are Your servants; please (savaarhu) accomplish (apna = own) your (kaaj-u) purpose – by guiding us to live by Your commands.

Only when (pir-u) the Almighty (paaiaa) is found (parsaad-i) with grace/guidance of (gur) the guru, (tau) then (tapat-i = heat) burning fire (bujhaaee) is quenched, i.e. the mind attains peace, says Guru Nanak. 8. 1.




ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਜਾਗਤੁ ਜਾਗਿ ਰਹੈ ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਹਰਿ ਮੈ ਕੋ ਨਾਹੀ ॥ ਅਨਿਕ ਜਤਨ ਕਰਿ ਰਹਣੁ ਨ ਪਾਵੈ ਆਚੁ ਕਾਚੁ ਢਰਿ ਪਾਂਹੀ ॥੧॥


Composition of the first Guru in Raag Malaar. One who (jaag-i rahai) remains awakened, i.e. becomes aware (seyva = service) by following (gur) the guru, (jaagat = awake) realizes that there is (ko naahi = not any) no other support (bin-u) except (har-i) the Almighty (mai) for me.

One cannot (paavai) get to ever (rahn-u) live (kar-i) by making (anik) numerous, i.e. any amount of, (jatan) efforts/measures; the human body perishes like (kaach-u) glass (ddhar-i paa-n-hi) melts with (aach-u/aanch) heat. 1.


ਇਸੁ ਤਨ ਧਨ ਕਾ ਕਹਹੁ ਗਰਬੁ ਕੈਸਾ ॥ ਬਿਨਸਤ ਬਾਰ ਨ ਲਾਗੈ ਬਵਰੇ ਹਉਮੈ ਗਰਬਿ ਖਪੈ ਜਗੁ ਐਸਾ ॥੧॥ ਰਹਾਉ ॥


(Kahahu) tell me, (kaisa = what type) why do people have (garab-u) pride of (is) this (tan) body and (dhan) wealth which are transitory and perishable; it (laagai) takes no (baar) time for them (binsat) to perish, o (bavrey = crazy) mindless person; (jag-u = world) the creature act (aisa) like this and (khapai) suffer due to (humai) ego and (garab-i) being – due to physical beauty/strength. 1.

(Rahaau) dwell on this and reflect.
ਜੈ ਜਗਦੀਸ ਪ੍ਰਭੂ ਰਖਵਾਰੇ ਰਾਖੈ ਪਰਖੈ ਸੋਈ ॥ ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਝ ਹੀ ਤੇ ਤੁਮ੍ਹ੍ਹ ਸਰਿ ਅਵਰੁ ਨ ਕੋਈ ॥੨॥


My (jai) salutations to (prabhoo) the Almighty (jagdees) Master of the world; (soee = that) who (raakhai) takes care, and (parkhai) examines/watches conduct of the creatures.

O Almighty, (jeyti = as much, hai = is) all the creation that exists is created (tey) from (tujh hi) You alone; there is (na koee = not any) none (avar-u) other (sar-i) equal to (tumh) You. 2.
ਜੀਅ ਉਪਾਇ ਜੁਗਤਿ ਵਸਿ ਕੀਨੀ ਆਪੇ ਗੁਰਮੁਖਿ ਅੰਜਨੁ ॥ ਅਮਰੁ ਅਨਾਥ ਸਰਬ ਸਿਰਿਮੋਰਾ ਕਾਲ ਬਿਕਾਲ ਭਰਮ ਭੈ ਖੰਜਨੁ ॥੩॥


The Creator (upaaey) creates (jeea) the creatures but (keeni) makes/keeps their (jugat-i = method) conduct (vas-i) under IT’s control; (aapey) IT-self gives (anjan-u = eye medicine) enlightenment through (gurmukh-i) the guru’s guidance.

The Almighty is (amar-u) not subject to death, and being (sirmora) Supreme of (sarab) all (anaath) has no master; this understanding doews not let one to forget God and (khanjan-u) destroys (bharam) any delusion and (bhai) fear of being put in cycles of (kaal) deaths and (bikaal = not death) births. 3.


Page 1274


ਕਾਗਦ ਕੋਟੁ ਇਹੁ ਜਗੁ ਹੈ ਬਪੁਰੋ ਰੰਗਨਿ ਚਿਹਨ ਚਤੁਰਾਈ ॥ ਨਾਨ੍ਹ੍ਹੀ ਸੀ ਬੂੰਦ ਪਵਨੁ ਪਤਿ ਖੋਵੈ ਜਨਮਿ ਮਰੈ ਖਿਨੁ ਤਾਈਂ​‍ ॥੪॥


(Ihu) this (jag-u) world – the creature’ body – is (bapuro) a helpless (kott-u) castle of (kaagad) paper with (chaturaaee) cleverness as (chihan) sign/characteristic.

Like a building of paper (khovai) loses its (pat-i) honor, i.e. loses shape, with (naanhi si) a tiny (boond) drop of water or gust of (pavan-u) wind; similarly the body (janam-i) is born and (marai) dies (taaee-n) in (khin-u) a moment. 4.


ਨਦੀ ਉਪਕੰਠਿ ਜੈਸੇ ਘਰੁ ਤਰਵਰੁ ਸਰਪਨਿ ਘਰੁ ਘਰ ਮਾਹੀ ॥ ਉਲਟੀ ਨਦੀ ਕਹਾਂ ਘਰੁ ਤਰਵਰੁ ਸਰਪਨਿ ਡਸੈ ਦੂਜਾ ਮਨ ਮਾਂਹੀ ॥੫॥


(Jaisey) like (ghar-u) a house or (tarvar-u) tree (upkantth-i) on the bank of (nadi) a stream is subject to being destroyed; (ghar-u ghar = every house) every person is subjected to (sarpan-i = serpent) temptations present in the world.

Like when (nadi) the stream (ulti) changes course, (ghar-u) the house or (tarvar-u) tree (kahaa-n = where?) falls, similarly (sarpan-i) the serpent (ddasai) bites, i.e. if one forgets God, (dooja) other ideas cause one to succumb to temptations of. 5.


ਗਾਰੁੜ ਗੁਰ ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਰ ਬਚਨੀ ਬਿਖਿਆ ਗੁਰਮਤਿ ਜਾਰੀ ॥ ਮਨ ਤਨ ਹੇਂਵ ਭਏ ਸਚੁ ਪਾਇਆ ਹਰਿ ਕੀ ਭਗਤਿ ਨਿਰਾਰੀ ॥੬॥


It is believed that (gaarurr/garurr) Garurr mantra neutralizes the snake poison; (giaan = knowledge) awareness of Divine virtues and commands imparted by (gur) the guru is the Garurr mantra; (dhiaan) paying attention to (bachni = words) teachings of (gur) the guru (jaari = burns) overcomes (bikhiaa) vices.

(Bhagat-i) devotion/obedience to (har-i) the Almighty is (niraari/niraali = different) amazing; (sach-u) the Eternal (paaiaa) is found; (man) the mind and (tan) body (bhaey) become (heynv) cool/at peace. 6.


ਜੇਤੀ ਹੈ ਤੇਤੀ ਤੁਧੁ ਜਾਚੈ ਤੂ ਸਰਬ ਜੀਆਂ ਦਇਆਲਾ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਸਰਣਿ ਪਰੇ ਪਤਿ ਰਾਖਹੁ ਸਾਚੁ ਮਿਲੈ ਗੋਪਾਲਾ ॥੭॥


(Jeyti = as much) all creation that exists, (teyti = that much) all that (jaachai) begs from (tudh-u) You; and (too) You are (daiaala) kind to fulfil wishes of (sarab) all (jeeaa) creatures.

I have (parey) placed myself in (tumhri) Your (saran-i = sanctuary) care and obedience; please (raakhahu) preserve (pat-i) the honor of Your seeker to enable to (milai) find You (gopaalaa) the Sustainor of the world. 7


ਬਾਧੀ ਧੰਧਿ ਅੰਧ ਨਹੀ ਸੂਝੈ ਬਧਿਕ ਕਰਮ ਕਮਾਵੈ ॥ ਸਤਿਗੁਰ ਮਿਲੈ ਤ ਸੂਝਸਿ ਬੂਝਸਿ ਸਚ ਮਨਿ ਗਿਆਨੁ ਸਮਾਵੈ ॥੮॥


A soul (andh) blinded (baadhi = bound) possessed (dhandh-i) by material pursuits, (nahi soojhai) remains un-aware of – Divine commands and – (kamaavai) does (karam) deeds (badhik) bound – by temptations for material gains.

If s/he (milai) finds (satigur) the true guru, (ta) then (sach) true (giaan-u) awareness – of Divine commands – (smaaavai = enters) comes (man-i) in the mind s/he (soojhas-i boojhas-i) becomes aware of Divine commands. 8.


ਨਿਰਗੁਣ ਦੇਹ ਸਾਚ ਬਿਨੁ ਕਾਚੀ ਮੈ ਪੂਛਉ ਗੁਰੁ ਅਪਨਾ ॥ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਪ੍ਰਭੂ ਦਿਖਾਵੈ ਬਿਨੁ ਸਾਚੇ ਜਗੁ ਸੁਪਨਾ ॥੯॥੨॥


(Deyh = body) a person (bin-u) without awareness of (saach = truth) Naam/Divine virtues and commands is (kaachi = unbaked – like earthen ware, of no use) unable to find God; so (mai) I (poochhau) ask, i.e. seek guidance of, (apna = own) my (gur-u) guru.

If one follows the guru, then (prabh-u) the Master (dikhaavai) shows (prabhoo) the Almighty present within and with; (jag-u = world) the creature without awareness of commands (saachey) of the Eternal only (supna) dreams of finding the Almighty, says Guru Nanak. 9. 2.




ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਚਾਤ੍ਰਿਕ ਮੀਨ ਜਲ ਹੀ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਸਾਰਿੰਗ ਸਬਦਿ ਸੁਹਾਈ ॥੧॥ ਰੈਨਿ ਬਬੀਹਾ ਬੋਲਿਓ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥


Composition of the first Guru in Raag Malaar. (Chaatrik) the rain bird and (meen) fish (paavah-i) get (sukh) comfort (hi) only (tey) with (jal) water; (saaring) the deer (suhaaee = pleasant) is attracted (sabad-i = by the word) by music.

If it does not get a drop of water into its mouth, (babeehaa) the rain bird (bolio = speaks) makes agonizing sound (rain-i) at night, i.e. is restless, o (meyri) my (maaee) mother.

(Rahaau) dwell on this and reflect.
ਪ੍ਰਿਅ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਉਲਟੈ ਕਬਹੂ ਜੋ ਤੈ ਭਾਵੈ ਸਾਈ ॥੨॥ ਨੀਦ ਗਈ ਹਉਮੈ ਤਨਿ ਥਾਕੀ ਸਚ ਮਤਿ ਰਿਦੈ ਸਮਾਈ ॥੩॥


(Preet-i) love (sio) for (pria) the beloved is (na kabahoo) never (ulttai = reversed) broken (jo) if it so (bhaavai) pleases (tai) You, o (saaee/saa-n-ee) Master. 2.

This happens when (sach) true – the right – (mat-i) understanding (samaaee = contained) is received by (ridai) the mind; then (neend = sleep) indifference to Divine commands (gaee = goes) ends and (haumai) ego (thaaki = gets tired) is dissolved, i.e. one does not act by self-will. 3.


ਰੂਖੀਂ‍ੀ ਬਿਰਖੀਂ​‍ੀ ਊਡਉ ਭੂਖਾ ਪੀਵਾ ਨਾਮੁ ਸੁਭਾਈ ॥੪॥ ਲੋਚਨ ਤਾਰ ਲਲਤਾ ਬਿਲਲਾਤੀ ਦਰਸਨ ਪਿਆਸ ਰਜਾਈ ॥੫॥


I – the rain bird/seeker – fly from one (rookhee-n birkhee-n) tree to another (bhookha = hungry) yearning for God and (subhaaee) instinctively (peevaa) drink the elixir, i.e. start practicing (naam) Divine virtues and commands. 4.

I fix (taar) gaze of (lochan) eyes looking for arrival of the Master and (laltaa) the tongue (bilalaati = agonizes/groans) yearns for (darsan) sight/vision; but (piaas = thirst) yearning is fulfilled with (rajaaee) by Divine will. 5.


ਪ੍ਰਿਅ ਬਿਨੁ ਸੀਗਾਰੁ ਕਰੀ ਤੇਤਾ ਤਨੁ ਤਾਪੈ ਕਾਪਰੁ ਅੰਗਿ ਨ ਸੁਹਾਈ ॥੬॥ ਅਪਨੇ ਪਿਆਰੇ ਬਿਨੁ ਇਕੁ ਖਿਨੁ ਰਹਿ ਨ ਸਕਂਉ ਬਿਨ ਮਿਲੇ ਨੀਂਦ ਨ ਪਾਈ ॥੭॥


The more I wear (seegaar-u) adornment (bin-u) without (pria) the Beloved being with me, (teyta = that much) the more my (tan-u) body (taapai) burns, i.e. remains restless; (kaapar-u/kaaparr) clothes do not seem (suhaaee) pleasant (ang-i) to put on the body, i.e. the more I chase other ideas than following Divine commands – to find the Almighty, the more I remain dissatisfied. 6.

I (na sakau) cannot (rah-i) be in comfort (bin-u) without (apney = own) my (piaarey) Beloved even for (ik-u) one (khin-u) moment; I do not (paaee) get (neend) sleep (bin-u) without (miley) meeting, i.e. I am restless when I forget the Almighty. 7.
ਪਿਰੁ ਨਜੀਕਿ ਨ ਬੂਝੈ ਬਪੁੜੀ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਈ ॥੮॥ ਸਹਜਿ ਮਿਲਿਆ ਤਬ ਹੀ ਸੁਖੁ ਪਾਇਆ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ॥੯॥


(Pir-u) the Almighty husband is (najeek-i/nazdeek = near) within but (bapurri) the poor – ignorant soul-wife; s/he does not (boojhai) realize this, until s/he is (dikhaaee) shown (satigur-i) by the true guru. 8.

(Sukh-u) comfort/solace is (paaiaa) attained only (tab) then if the Almighty (miliaa) is found (sahj-i) naturally – through living by Divine commands; the fire of (trisna) craving (bujhaaee) is quenched (sabad-i = by the word) with obedience to Divine commands. 9.


ਕਹੁ ਨਾਨਕ ਤੁਝ ਤੇ ਮਨੁ ਮਾਨਿਆ ਕੀਮਤਿ ਕਹਨੁ ਨ ਜਾਈ ॥੧੦॥੩॥


One whose (man-u) mind (maaniaa) accepts/is agreeable – happy – to be (tey) with (tujh) You (hi) alone, i.e. to live by Divine commands alone, (keemat-i = price) the exalted state of that person (na jaaee) cannot be (kahan-u) told, says Guru Nanak. 10. 3. 


ਮਲਾਰ ਮਹਲਾ ੧ ਅਸਟਪਦੀਆ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥


Composition of the first Guru in Raag Malaar, (asttpadeeaa) compositions of eight stanzas (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.


ਅਖਲੀ ਊਂਡੀ ਜਲੁ ਭਰ ਨਾਲਿ ॥ ਡੂਗਰੁ ਊਚਉ ਗੜੁ ਪਾਤਾਲਿ ॥ ਸਾਗਰੁ ਸੀਤਲੁ ਗੁਰ ਸਬਦ ਵੀਚਾਰਿ ॥ ਮਾਰਗੁ ਮੁਕਤਾ ਹਉਮੈ ਮਾਰਿ ॥੧॥


(Akhli)  all (naal-i) streams/rivers (bhar) filled with (jal-u) water (oonddi) flow to lower levels, from (oochau) high (ddoogar-u) mountain (garr-u = pit) making way to (paatal-i) the lower regions, i.e. moving all the time. They become (seetal-u) cool, i.e. come to rest, on entering (saagar-u) the ocean; similarly

(veechaar-i) reflection on and compliance with (sabad = word) teachings of (gur) the guru makes the mind steady and provides solace; that (marag-u) path (mukta) of freedom – from vices – is achieved (maar-i) by killing (haumai) ego. 1.


ਮੈ ਅੰਧੁਲੇ ਨਾਵੈ ਕੀ ਜੋਤਿ ॥ ਨਾਮ ਅਧਾਰਿ ਚਲਾ ਗੁਰ ਕੈ ਭੈ ਭੇਤਿ ॥੧॥ ਰਹਾਉ ॥


(Mai) I (andhuley = blind) an ignorant person have received (jot-i = light) enlightenment (naavai) of Naam – as guide; now with Naam as (adhaar-i = support) guide, I (chalaa = walk) act (bheyt-i = mysteries) with awareness and (bhai = fear) obedience to the guru. 1.

(Rahaau) dwell on this and reflect.


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ਸਤਿਗੁਰ ਸਬਦੀ ਪਾਧਰੁ ਜਾਣਿ ॥ ਗੁਰ ਕੈ ਤਕੀਐ ਸਾਚੈ ਤਾਣਿ ॥ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਸਿ ਰੂੜ੍ਹ੍ਹੀ ਬਾਣਿ ॥ ਥੈਂ ਭਾਵੈ ਦਰੁ ਲਹਸਿ ਪਿਰਾਣਿ ॥੨॥


(Jaan-i) know (paadharu) the level path, i.e. easy path of life (sabdi = with the word) with guidance of (satigur) the true guru; (takeeai) with support of /reliance on the guru and (taan-i = strength) faith (saachai) in the Eternal.

One who (samhaalas-i) keeps in mind (roorrhi) the beautiful (baan-i/baani = words) teachings of the guru, s/he (lahs-i) gets to (piraan-i) recognize/find (thai-n/tai-u) You within when it (bhaavai) pleases You, o Almighty. 2.


ਊਡਾਂ ਬੈਸਾ ਏਕ ਲਿਵ ਤਾਰ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮ ਆਧਾਰ ॥ ਨਾ ਜਲੁ ਡੂੰਗਰੁ ਨ ਊਚੀ ਧਾਰ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਤਹ ਮਗੁ ਨ ਚਾਲਣਹਾਰ ॥੩॥


I (ooddaa-n) fly/move or (baisa) sit with (eyk) one (taar = continuous stream) continuous (liv) focus, take (aadhaar) support/guidance of Naam with (sabad-i = word) teachings (kai) of (gur) the guru.

Then there is neither moat filled with (jal-u) water nor (ddoongar-u) mountain nor (oochi) high (dhaar) mountain range, i.e. there is only one state of mind, of (vaasaa) abode in (nij) own (ghar-i) house, i.e. steadiness of mind with focus on God; (tah = there) in that state there is no other (mag) path nor (chaalanhaar) anyone to move, i.e. there is no impediment to find God and no looking elsewhere. 3.


ਜਿਤੁ ਘਰਿ ਵਸਹਿ ਤੂਹੈ ਬਿਧਿ ਜਾਣਹਿ ਬੀਜਉ ਮਹਲੁ ਨ ਜਾਪੈ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਸਮਝ ਨ ਹੋਵੀ ਸਭੁ ਜਗੁ ਦਬਿਆ ਛਾਪੈ ॥


(Toohai) You alone (jaanah-i) know (bidh-i) the state of one in (jit) whose (ghar-i = house) mind You (vasah-i = abide) are present; s/he does not (jaapai) see (beejau) any other (mahal-u = palace) master.

(Sabh-u) the whole (jag-u) world is (dabiaa) buried (chhaapai = under dream) in ignorance; (samajh) understanding of Naam is not (hovi) obtained (baajhahu) except from (satigur) the true guru.


ਕਰਣ ਪਲਾਵ ਕਰੈ ਬਿਲਲਾਤਉ ਬਿਨੁ ਗੁਰ ਨਾਮੁ ਨ ਜਾਪੈ ॥ ਪਲ ਪੰਕਜ ਮਹਿ ਨਾਮੁ ਛਡਾਏ ਜੇ ਗੁਰ ਸਬਦੁ ਸਿਞਾਪੈ ॥੪॥


(Bil-laatau) being in agony, s/he (karai) makes (karan palaav) entreaties – on how to find God, but awareness of Naam – by which one can be freed from this agony – is not (jaapai) obtained (bin-u) except from the guru. Practice of Naam (chhaddaaey) delivers from ignorance (mah-i) in (pal pankaj = blink of eye) a moment (jey) if one (sinjnaapai = recognizes) understands (sabad-u = word) teachings of the guru. 4.
ਇਕਿ ਮੂਰਖ ਅੰਧੇ ਮੁਗਧ ਗਵਾਰ ॥ ਇਕਿ ਸਤਿਗੁਰ ਕੈ ਭੈ ਨਾਮ ਅਧਾਰ ॥


There are two types of people; (ik-i) one type are (moorakh) foolish, (andhey = blind) blinded by attachments to the world-play; they are (mugadh) silly and (davaar) un-informed.

(Ik-i) another type take Naam (adhaar = support) as guide acting (bhai = fear) in obedience/under guidance (kai) of (satigur) the true guru.


ਸਾਚੀ ਬਾਣੀ ਮੀਠੀ ਅੰਮ੍ਰਿਤ ਧਾਰ ॥ ਜਿਨਿ ਪੀਤੀ ਤਿਸੁ ਮੋਖ ਦੁਆਰ ॥੫॥


(Baani = words) commands (saachi = true) of the Eternal are present within as (dhaar) a continuous stream of (amrit) life-giving elixir. One (jin-i) who (peeti = drinks) complies, (tis-u) that person attains (mokh duaar) emancipation from attachments to the world-play. 5.


ਨਾਮੁ ਭੈ ਭਾਇ ਰਿਦੈ ਵਸਾਹੀ ਗੁਰ ਕਰਣੀ ਸਚੁ ਬਾਣੀ ॥ ਇੰਦੁ ਵਰਸੈ ਧਰਤਿ ਸੁਹਾਵੀ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮਾਣੀ ॥


One who (vasaahi = causes to abide) remembers Naam with (bhai = fear) respect and (bhaaey) love, his/her (karni) deeds are (gur) sublime and (baani) truthful, i.e. there is no pretense.

Like (dharat-i) earth (suhaavi) looks pleasant when (ind) rain (varsai) falls, s/he is bestowed Divine grace to see (jot-i = light) Divine Spirit (samaani = contained) present (ghatt-i ghatt-i) everyone.


ਕਾਲਰਿ ਬੀਜਸਿ ਦੁਰਮਤਿ ਐਸੀ ਨਿਗੁਰੇ ਕੀ ਨੀਸਾਣੀ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਘੋਰ ਅੰਧਾਰਾ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਣੀ ॥੬॥


One (durmat-i) with an evil mind (beejas-i) sows seeds (kaalar-i) in – unproductive – land containing potassium nitrate, i.e. engages in fruitless acts; (aisi) such is (neesaani) the sign of (nigurey = without guru) one who does not follow the guru.

Those (baajhahu = without) who do not follow (satigur) the true guru are (ghor = intense) totally (andhaara = darkness) ignorant; they (muey) die by drowning (bin-u) without (paani) water, i.e. are shamed in society and in Divine court. 6.


ਜੋ ਕਿਛੁ ਕੀਨੋ ਸੁ ਪ੍ਰਭੂ ਰਜਾਇ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਮੇਟਣਾ ਨ ਜਾਇ ॥ ਹੁਕਮੇ ਬਾਧਾ ਕਾਰ ਕਮਾਇ ॥ ਏਕ ਸਬਦਿ ਰਾਚੈ ਸਚਿ ਸਮਾਇ ॥੭॥


(Jo kichh-u) whatever one does, (su) that is by (rajaaey) will (prabhoo) of God – one’s nature formed based on past deeds – this is the Divine law. (Jo) what is (likhiaa) is written (dhur-i) at the source/by God (na jaaey) cannot (meyttna) be erased from one’s nature.

The creature (kamaaey) does (kaar) lives by (eyk) the One, (sabad-i) Divine Word, i.e. Naam/Divine commands, then s/he overcomes other ideas and (samaaey) remains absorbed (sach-i) the Eternal. 7.


ਚਹੁ ਦਿਸਿ ਹੁਕਮੁ ਵਰਤੈ ਪ੍ਰਭ ਤੇਰਾ ਚਹੁ ਦਿਸਿ ਨਾਮ ਪਤਾਲੰ ॥ ਸਭ ਮਹਿ ਸਬਦੁ ਵਰਤੈ ਪ੍ਰਭ ਸਾਚਾ ਕਰਮਿ ਮਿਲੈ ਬੈਆਲੰ ॥


O (prabh) Almighty, (teyra) Your (hukam) writ (vartai) applies (chahu) in all four (dis) directions on earth i.e. everywhere, and (chahu dis = four directions) everywhere (pataala-n) in nether regions. (Saachaa) the Eternal (prabh) Master (vartai) is present (mah-i) in (sabh) all as (sabad-u = word) commands; (baiaala-n) the eternal abode (milai) is found (karma-i) by Divine grace.


ਜਾਂਮਣੁ ਮਰਣਾ ਦੀਸੈ ਸਿਰਿ ਊਭੌ ਖੁਧਿਆ ਨਿਦ੍ਰਾ ਕਾਲੰ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ਸਾਚੀ ਨਦਰਿ ਰਸਾਲੰ ॥੮॥੧॥੪॥


(Jaanman-u) births, (marna) deaths, (khudhiaa) hunger, (nindra) sleep and (kaala-n) suffering (deesai) are seen (oobhou) standing (sir-i) over the head, i.e. these apply in case of an ignorant person.

When one (milai) obtains awareness of Naam, it (bhaavai) appeals (man-i) to the mind and one enjoys (nadar-i) grace (saachi) of the Eternal (rasaan-n = house of relish) source of happiness. 8. 1. 4.




ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਮਰਣ ਮੁਕਤਿ ਗਤਿ ਸਾਰ ਨ ਜਾਨੈ ॥ ਕੰਠੇ ਬੈਠੀ ਗੁਰ ਸਬਦਿ ਪਛਾਨੈ ॥੧॥


Composition of the first Guru in Raag Malaar. Like the fish, the human soul, does not (jaanai = knows) have (saar) awareness of (gat-i) the state of (mukat-i) freedom from (mara) death, i.e. not to succumb to vices.

So that one (pachhaanai) gets understanding the guru’s (sabad-i = of the word) teachings and (baitthi) sits (kantthey) on the side, i.e. keeps vices at bay. 1.


ਤੂ ਕੈਸੇ ਆੜਿ ਫਾਥੀ ਜਾਲਿ ॥ ਅਲਖੁ ਨ ਜਾਚਹਿ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੧॥ ਰਹਾਉ ॥


O (aarr-i) fish, (kaisey) how did you (phaasi) get trapped (jaal-i) in the net, i.e. o soul, why are you entangled in the web of vices.

You do not (jaachah-i) ask for awareness of Naam from (alakh-u) the unseen Almighty to (samhaal-i = take care) keep (ridai) in mind. 1.

(Rahaau) dwell on this and reflect.


ਏਕ ਜੀਅ ਕੈ ਜੀਆ ਖਾਹੀ ॥ ਜਲਿ ਤਰਤੀ ਬੂਡੀ ਜਲ ਮਾਹੀ ॥੨॥ ਸਰਬ ਜੀਅ ਕੀਏ ਪ੍ਰਤਪਾਨੀ ॥ ਜਬ ਪਕੜੀ ਤਬ ਹੀ ਪਛੁਤਾਨੀ ॥੩॥


(Eyk = one type) some creatures (khaahi) eat (jeeaa) creatures (kai) for the sake of their (jeea) life, i.e. the human beings exploit others for own benefit. The way the fish (tarti) swims (booddi/ddoobi) drowns/caught in (jal-i) in water, the human being attached to the world-play perishes because of its temptations. 2.

The human being (keeay) makes (sarab = all) numerous (jeea) creatures (pratpaani) miserable – for own benefits; but when s/he is (pakrri) caught, i.e. is confronted by consequences, (tab hi) then (pachhutaani) repents. 3.
ਜਬ ਗਲਿ ਫਾਸ ਪੜੀ ਅਤਿ ਭਾਰੀ ॥ ਊਡਿ ਨ ਸਾਕੈ ਪੰਖ ਪਸਾਰੀ ॥੪॥ ਰਸਿ ਚੂਗਹਿ ਮਨਮੁਖਿ ਗਾਵਾਰਿ ॥ ਫਾਥੀ ਛੂਟਹਿ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰਿ ॥੫॥


Like (jab) when (at-i) the very (bhaari) heavy/strong (phaas) noose (parri) is put (gal-i) on the neck when the soul is detained by Divine justice because of succumbing to temptations, it (na sakai) cannot (pasaari = spread) take (pankh) wings to (oodd-i) fly, i.e. escape. 4.

(Manmukh-i) a self-willed person is (gaavar-i) foolish to (choogah-i) peck on the bait/fals to teptations (ras-i) for taste/pleasure and suffers. However one (phaathi) trapped in vices (chhoottah-i) can be freed from vices (bechaar-i) by reflecting/complying with (giaan = awareness) teachings of (gur) the guru. 5.


ਸਤਿਗੁਰੁ ਸੇਵਿ ਤੂਟੈ ਜਮਕਾਲੁ ॥ ਹਿਰਦੈ ਸਾਚਾ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੁ ॥੬॥ ਗੁਰਮਤਿ ਸਾਚੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥੭॥


(Jamkaal-u = messenger of death) noose of Divine justice (toottai) is broken (seyv-i) with service/obedience of (satigur-u) the true guru; so (samhaal) keep (sabad-u) commands (saachaa) the Eternal – as taught by the guru – (hirdai) in mind. 6.

(Sabad-u) Divine commands/Naam is (saar-u) the essence of (saachi) true (gurmat-i) counsel of the guru; one who follows it (rakhai) keeps Naam of (har-i) the Almighty (urdhaar-i) in mind. 7.


ਸੇ ਦੁਖ ਆਗੈ ਜਿ ਭੋਗ ਬਿਲਾਸੇ ॥ ਨਾਨਕ ਮੁਕਤਿ ਨਹੀ ਬਿਨੁ ਨਾਵੈ ਸਾਚੇ ॥੮॥੨॥੫॥


(Sey) that person (j-i) who – forgets Naam and – (bhog-i) indulges in (bilaasey) pleasures, faces (dukh) suffering (aagai) ahead. (Mukat-i) emancipation from pain is not attained (bin-u) without practice of (naavi) Naam (saachey) of the Eternal, says Guru Nanak. 8. 2. 5.




Posted On
Feb 28, 2017
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Harjap Singh

Thank you for your effort in this monumental endeavor!

Posted On
Feb 28, 2017
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Thanks for your kind words, Harjap Singh Ji.

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