SGGS pp 184-186, Gauri M: 5 (96-100).

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥   ਗੁਰ ਪਰਸਾਦਿ ਨਾਮਿ ਮਨੁ ਲਾਗਾ ॥   ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗਾ ॥

ਅੰਮ੍ਰਿਤ ਗੁਣ ਉਚਰੈ ਪ੍ਰਭ ਬਾਣੀ ॥   ਪੂਰੇ ਗੁਰ ਕੀ ਸੁਮਤਿ ਪਰਾਣੀ ॥੧॥

Ga▫oṛī gu▫ārerī.  Gur parsāḏ nām man lāgā.   Janam janam kā so▫i▫ā jāgā.

Amriṯ guṇ ucẖrai parabẖ baṇī.  Pūre gur kīsumaṯ parāṇī. ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri. One whose (man-u) mind (laaga) conforms (naam-i) to Naam/Divine virtues and commands (parsaad-i) with grace/guidance of the guru. His/her soul (soiaa) asleep/inebriated by temptations for (janam janam) numerous births (jaaga) awakens, i.e. s/he overcomes temptations and obeys Divine commands.

S/he (uchrai = says) praises/emulates (amrit) the life-giving (gun) Divine virtues and obeys (prabh) Divine (baani = words) commands. Therefore, o (praani) mortal receive and act on (sumat-i) good counsel of (poory) the perfect (gur) guru. 1.

ਪ੍ਰਭ ਸਿਮਰਤ ਕੁਸਲ ਸਭਿ ਪਾਏ ॥   ਘਰਿ ਬਾਹਰਿ ਸੁਖ ਸਹਜ ਸਬਾਏ ॥੧॥ ਰਹਾਉ ॥

Parabẖ simraṯ kusal sabẖ pā▫e.   Gẖar bāhar sukẖ sahj sabā▫e. ||1|| rahā▫o.

One who (simrit) remembers/obeys (prabh) the Almighty, (paaey) obtains (kusal) happiness/fulfilment of (sabh-i) all aspirations. S/he experiences (sahj) steadfastness and (sukh) peace (ghr-I = in house) within and (baahar-i) outside. 1.

(Rahaau) pause here and reflect.

ਸੋਈ ਪਛਾਤਾ ਜਿਨਹਿ ਉਪਾਇਆ ॥   ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਆਪਿ ਮਿਲਾਇਆ ॥   ਬਾਹ ਪਕਰਿ ਲੀਨੋ ਕਰਿ ਅਪਨਾ ॥   ਹਰਿ ਹਰਿ

ਕਥਾ ਸਦਾ ਜਪੁ ਜਪਨਾ॥੨॥

So▫ī pacẖẖāṯā jinėh upā▫i▫ā.   Kar kirpā parabẖ āp milā▫i▫ā.   Bāh pakar līno kar apnā.   Har har kathāsaḏā jap japnā. ||2||

S/he (Pachhaata) recognizes/acknowledges the Creator (jinah-i) who (upaaiaa) created him/her. (Prabh-i) the Almighty (kar-iI kirpa) kindly (milaaiaa) unites with/keeps in remembrance of (aap-i) IT-self.

The Almighty (pakar-i) catches (baah) the arm and (leeno kar-i) makes Its own, i.e. pulls from vices and engages in compliance of Naam. S/he (sdaa) ever (japna) remembers/conforms with (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (kathaa = discourse) commands (jap-u) which is to be remembered and complied. 2.

ਮੰਤ੍ਰੁ ਤੰਤ੍ਰੁ ਅਉਖਧੁ ਪੁਨਹਚਾਰੁ ॥   ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਅ ਪ੍ਰਾਨ ਅਧਾਰੁ ॥   ਸਾਚਾ ਧਨੁ ਪਾਇਓ ਹਰਿ ਰੰਗਿ ॥   ਦੁਤਰੁ ਤਰੇ ਸਾਧ ਕੈ ਸੰਗਿ ॥੩॥

Manṯar ṯanṯar a▫ukẖaḏẖ punahcẖār.   Har har nām jī▫a parān aḏẖār.   Sācẖā ḏẖan pā▫i▫o har rang.  Ḏuṯar ṯare sāḏẖ kai sang. ||3||

People resort to (Punahchaar) atonement of wrongdoings, people recite (mantr-u) mantras, perform (tantr-u) Tantric rituals, take medicines; but for (jeea = soul) the devotee (har-i har-i) the purifying and rejuvenating (naam-u) Divine commands are (adhaar-u) mainstay of (praan) life.

One who (paaio) receives (saachaa = true, dhan-u = wealth) awareness of Naam and bears (rag-i) love for (har-i) the Almighty, (sang-i) with company (kai) of (saadh) the guru, s/he (tarai = swims, dutar-u = hard to cross ocean) overcomes temptations and ultimately attains union with God. 3.

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ਸੁਖਿ ਬੈਸਹੁ ਸੰਤ ਸਜਨ ਪਰਵਾਰੁ ॥   ਹਰਿ ਧਨੁ ਖਟਿਓ ਜਾ ਕਾ ਨਾਹਿ ਸੁਮਾਰੁ ॥   ਜਿਸਹਿ ਪਰਾਪਤਿ ਤਿਸੁ ਗੁਰੁ ਦੇਇ ॥

ਨਾਨਕ ਬਿਰਥਾ ਕੋਇ ਨ ਹੇਇ ॥੪॥੨੭॥੯੬॥

Sukẖ baishu sanṯ sajan parvār.   Har ḏẖan kẖati▫o jā kā nāhi sumār.   Jisahi parāpaṯ ṯis gur ḏe▫e.  Nānak birthā ko▫e na he▫e. ||4||27||96||

O (sant = seekers, sajan = friends) seekers of the Almighty, (baisah-u = sit) be (sukh-i) at peace, you are (parvaar-u) family/under care of the Almighty. You have (khattio) earned (har-i) Divine (dhan-u) wealth – of awareness of Naam, (ja ka) whose value is beyond (sumaar-u) estimate.

(Gur-u) the guru (dey-i) gives this awareness to (tis-u) that person (jisah-i) who (praapat-i = received) earns by following the guru. (Koey na) no one who follows the guru is (birtha = empty) bereft of awareness of Naam, says fifth Guru. 4. 27. 96.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥  ਹਸਤ ਪੁਨੀਤ ਹੋਹਿ ਤਤਕਾਲ ॥   ਬਿਨਸਿ ਜਾਹਿ ਮਾਇਆ ਜੰਜਾਲ ॥   ਰਸਨਾ ਰਮਹੁ ਰਾਮ ਗੁਣ ਨੀਤ ॥

ਸੁਖੁ ਪਾਵਹੁ ਮੇਰੇ ਭਾਈ ਮੀਤ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5.  Hasaṯ punīṯ hohi ṯaṯkāl.   Binas jāhi mā▫i▫ā janjāl.   Rasnā ramhu rām guṇ nīṯ.   Sukẖ pāvhu mere bẖā▫īmīṯ. ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri. (Hast) the hands (hoh-i) shall become (puneet) pure (tatkaal) immediately, i.e. wrongdoings will be given up. (Janjaal) the web of (maaiaa) temptations in the world-play (binas-i jaah-i = destroyed) shall be overcome.

(Neet) ever (ramah-u = utter) praise (rasna) with the tongue, and emulate (gun) virtues of (raam) the Almighty, and (paavah-u) obtain (sukh-u) peace, (meyrey) my (bhaaee) brethren and (meet) friends. 1.

ਲਿਖੁ ਲੇਖਣਿ ਕਾਗਦਿ ਮਸਵਾਣੀ ॥   ਰਾਮ ਨਾਮ ਹਰਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Likẖ lekẖaṇ kāgaḏ masvāṇī.   Rām nām har amriṯ baṇī. ||1|| rahā▫o.

Take (leykhan-i) the pen, (kaagad-i) paper and (masvaani) inkpot and (likh-u) write, i.e. lead life by, (har-i = makes green) the purifying (amrit) the life-giving (baani) words of (naam) Divine virtues and commands.

(Rahaau) pause here and reflect.

ਇਹ ਕਾਰਜਿ ਤੇਰੇ ਜਾਹਿ ਬਿਕਾਰ ॥   ਸਿਮਰਤ ਰਾਮ ਨਾਹੀ ਜਮ ਮਾਰ ॥   ਧਰਮ ਰਾਇ ਕੇ ਦੂਤ ਨ ਜੋਹੈ ॥   ਮਾਇਆ ਮਗਨ ਨ ਕਛੂਐ ਮੋਹੈ ॥੨॥

Ih kāraj ṯere jāhi bikār.   Simraṯ rām nāhī jam mār.   Ḏẖaram rā▫e ke ḏūṯ na johai.   Mā▫i▫ā magan na kacẖẖū▫ai mohai. ||2||

(Ih kaaraj-i) this way, (teyrey) your (bikaar) vices (jaah-i) shall leave. One is not (maar) hit by (jam) Divine justice.

(Doot) agents (key) of (dharam rai) the metaphoric judge does not (johai) eye; (na kachhooai) nothing (mohair) lures and one is not (magan) engrossed in (maaiaa) world-play. 2.

ਉਧਰਹਿ ਆਪਿ ਤਰੈ ਸੰਸਾਰੁ ॥   ਰਾਮ ਨਾਮ ਜਪਿ ਏਕੰਕਾਰੁ ॥   ਆਪਿ ਕਮਾਉ ਅਵਰਾ ਉਪਦੇਸ ॥   ਰਾਮ ਨਾਮ ਹਿਰਦੈ ਪਰਵੇਸ ॥੩॥

Uḏẖrahi āp ṯarai sansār.   Rām nām jap ekankār.   Āp kamā▫o avrā upḏes.   Rām nām hirḏai parves. ||3||

One (udhrah-i) rises above him/her-self and (sansaar-u = world) one who follows (tarai = swims) overcomes temptations, (jap-i) by remembering/conforming to (raam naam) Virtues and commands of (eykankaar-u) the One Almighty.

(Kamaavau) practice this (aap-i) yourself and (updeys) guide (avra) others to (parveys) keep (raam naam) Divine virtues and commands (hirdai) in mind. 3.

ਜਾ ਕੈ ਮਾਥੈ ਏਹੁ ਨਿਧਾਨੁ ॥   ਸੋਈ ਪੁਰਖੁ ਜਪੈ ਭਗਵਾਨੁ ॥   ਆਠ ਪਹਰ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਉ ॥   ਕਹੁ ਨਾਨਕ ਹਉ ਤਿਸੁ ਬਲਿ ਜਾਉ ॥੪॥੨੮॥੯੭॥

Jā kai māthai ehu niḏẖān.   So▫ī purakẖ japai bẖagvān.   Āṯẖ pahar har har guṇ gā▫o.   Kaho Nānak ha▫oṯis bal jā▫o. ||4||28||97||

One (ja kai) in whose (maathai = forehead) fortune (eyh-u) this (nidhaan-u) treasure – to receive awareness of Naam is written. (Soee) that (purakh-u) special person (japai) remembers/obeys (bhagvaan-u) the One Almighty.

One who (Gaau = sings) praises/emulates (har-i har-i) the purifying and rejuvenating (gun) Divine virtues (aatth = eight x pahar = three hours) twenty-four hours of day and night. (Hau) I (ban-i jaau = am sacrifice) adore (that person, says fifth Nanak. 4. 27. 97.

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ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ਚਉਪਦੇ ਦੁਪਦੇ

Rāg ga▫oṛī gu▫ārerī mėhlā 5 cẖa▫upḏe ḏupḏe

Compositions of the fifth Guru in Raga Gaurri Raagini Guareyri (chaupadey) of four and (dupadey) two stanzas.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਜੋ ਪਰਾਇਓ ਸੋਈ ਅਪਨਾ ॥   ਜੋ ਤਜਿ ਛੋਡਨ ਤਿਸੁ ਸਿਉ ਮਨੁ ਰਚਨਾ ॥੧॥

Jo parā▫i▫o so▫ī apnā.   Jo ṯaj cẖẖodan ṯis si▫o man racẖnā. ||1||

The human considers (soee) that which (praaio = of others) is to belong to others on death, as (apna) own. S/he gets (rachna) engrossed (siau) with (tis-u) that (jo) what (taj-i chhoddan = given up) left behind.

ਕਹਹੁ ਗੁਸਾਈ ਮਿਲੀਐ ਕੇਹ ॥   ਜੋ ਬਿਬਰਜਤ ਤਿਸ ਸਿਉ ਨੇਹ ॥੧॥ ਰਹਾਉ ॥

Kahhu gusā▫ī milī▫ai keh.   Jo bibarjaṯ ṯis si▫o neh. ||1|| rahā▫o.

Then (kahah-u) tell me (keyh) how can (mileeai = meet) find (gusaaee = master of the world) the Almighty within, when we have (neyh-u) love/attachment to (tis-u) that (jo) which (bibarjat = forbidden) should not. 1.

(Rahaau) pause here and reflect.

ਝੂਠੁ ਬਾਤ ਸਾ ਸਚੁ ਕਰਿ ਜਾਤੀ ॥   ਸਤਿ ਹੋਵਨੁ ਮਨਿ ਲਗੈ ਨ ਰਾਤੀ ॥੨॥

Jẖūṯẖ bāṯ sā sacẖ kar jāṯī.   Saṯ hovan man lagai na rāṯī. ||2||

We treat (jhooth baat sa = what is transitory) the world-play (sach kari jaati = accept as truth) as permanent but (lagai na) do not apply (man-i) the mind (raati,rati) even a little bit to (sat hovan = what is imminent) of the imminence of death. 2.

ਬਾਵੈ ਮਾਰਗੁ ਟੇਢਾ ਚਲਨਾ ॥   ਸੀਧਾ ਛੋਡਿ ਅਪੂਠਾ ਬੁਨਨਾ ॥੩॥

Bāvai mārag tedẖā cẖalnā.   Sīḏẖā cẖẖod apūṯẖā bunnā. ||3||

Following (baavai = left) the wrong (maarag-u) path and (chalna) walking (teyddhaa) crooked path. (Chhodd-i) forsaking (seedhaa) the right method and (bunanaa) weaving (apootthaa) the reverse way, i.e. not be straight in dealings. 3.

(Baavai maarag = route to the left) under the influence of vices (tedhe chalna) we follow the wrong route, away from God it is like (apootha bunana) weaving cloth backwards (Seedha chhodi) rather than forward. 3.

ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਖਸਮੁ ਪ੍ਰਭੁ ਸੋਈ ॥   ਜਿਸੁ ਮੇਲੇ ਨਾਨਕ ਸੋ ਮੁਕਤਾ ਹੋਈ ॥੪॥੨੯॥੯੮॥

Ḏuhā siri▫ā kā kẖasam parabẖ so▫ī.   Jis mele Nānak so mukṯā ho▫ī. ||4||29||98||

(Soee = that one) the One (prabh-u) Almighty is (duhaa) both (siriaa) ends, i.e. imposes consequences of deeds in lie and in the hereafter.

(Jis-u) one whom the Almighty approves (meyley) unites with IT-self, (so) that person (hoee) is (mukta) saved from suffering, says fifth Nanak. 4. 29. 98.

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Note: This shabad is about the practice of Sati as per Hindu texts. According to this, a woman whose husband dies, immolates herself on his funeral pyre; this is believed to lead to her remaining with her husband in heaven. The fifth Guru rejects it as in this Shabad.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥  ਕਲਿਜੁਗ ਮਹਿ ਮਿਲਿ ਆਏ ਸੰਜੋਗ ॥   ਜਿਚਰੁ ਆਗਿਆ ਤਿਚਰੁ ਭੋਗਹਿ ਭੋਗ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5.  Kalijug mėh mil ā▫e sanjog.   Jicẖar āgi▫ā ṯicẖar bẖogėh bẖog. ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri. The husband and wife (aaey) come (mil-i) together (mah-i) in (kalijug) this age of conflicts because of (sanjog) past association. They (bhogah-i) enjoy (bhog) pleasures of company (tichar-u) until then (jichar-u) as long as (aagiaa) ordained by the Creator. 1.

(Rahaau) dwell on this and reflect.

ਜਲੈ ਨ ਪਾਈਐ ਰਾਮ ਸਨੇਹੀ ॥   ਕਿਰਤਿ ਸੰਜੋਗਿ ਸਤੀ ਉਠਿ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Jalai na pā▫ī▫ai rām sanehī.   Kiraṯ sanjog saṯī uṯẖ ho▫ī. ||1|| rahā▫o.

The soul (paaeeai = obtain company of) cannot be with (raam) the Almighty-husband (jalai) by burning the body. It is (kirat-i sanjog-i) because of deeds that the soul (hoee) is (satee = truthful) truly accepted for union with God (utth-i = get up) after leaving the body, i.e. is not reborn.

ਦੇਖਾ ਦੇਖੀ ਮਨਹਠਿ ਜਲਿ ਜਾਈਐ ॥   ਪ੍ਰਿਅ ਸੰਗੁ ਨ ਪਾਵੈ ਬਹੁ ਜੋਨਿ ਭਵਾਈਐ ॥੨॥

Ḏekẖā ḏekẖī manhaṯẖ jal jā▫ī▫ai.   Pari▫a sang na pāvai baho jon bẖavā▫ī▫ai. ||2||

A widow may pick up (manhatth) determination (jal-i jaaeeai) and burn herself (deykha deykhi) seeing others do so, but she does not (paavai) obtain (sang-u) company of (pria) the Almighty-husband. Instead, she (bhavaaeeai) goes through (bah-u) numerous (jon-i) life forms. 2.

ਸੀਲ ਸੰਜਮਿ ਪ੍ਰਿਅ ਆਗਿਆ ਮਾਨੈ ॥   ਤਿਸੁ ਨਾਰੀ ਕਉ ਦੁਖੁ ਨ ਜਮਾਨੈ ॥੩॥

Sīl sanjam pari▫a āgi▫ā mānai.   Ŧis nārī ka▫o ḏukẖ na jamānai. ||3||

A soul-wife who (seel) leads a virtuous and (sanjam-i) disciplined life and (maanai) obeys (aagiaa) commands of (pria) the Almighty husband (tis-u = that, naari = woman) that soul (kau dukh nahi) does not suffer (jamaanai = of jamm) by Divine justice. 3.

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਿਉ ਪਰਮੇਸਰੁ ਕਰਿ ਜਾਨਿਆ ॥   ਧੰਨੁ ਸਤੀ ਦਰਗਹ ਪਰਵਾਨਿਆ ॥੪॥੩੦॥੯੯॥

Kaho Nānak jin pari▫o parmesar kar jāni▫ā.   Ḏẖan saṯī ḏargėh parvāni▫ā. ||4||30||99||

Says fifth Nanak. The soul-wife who (maaiaa) accepts (priau) the Almighty-husband as (parmeysar-u) Supreme Master and obeys, that (dhann-u) blessed (satee = who burns) soul is (parvaaniaa) accepted for union with the Almighty. 4. 30. 99.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥  ਹਮ ਧਨਵੰਤ ਭਾਗਠ ਸਚ ਨਾਇ ॥   ਹਰਿ ਗੁਣ ਗਾਵਹ ਸਹਜਿ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī gu▫ārerī mėhlā 5.  Ham ḏẖanvanṯ bẖāgaṯẖ sacẖ nā▫e.   Har guṇ gāvah sahj subẖā▫e. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Gaurri (raagini) Guaareyri. (Ham) we are (dhanvant) rich and (bhaagatt) fortunate because of the wealth of awareness of (sach = true) the inevitable (naaey) Naam/Divine virtues and commands. We (sahj-i subhaaey) instinctively (gaavah-i = sing) praise and emulate (har-i) Divine (gun) virtues. 1.

 (Rahaau) dwell on this and reflect.

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Note: The next verse has historical significance. It refers to the fifth Guru receiving the collection of the all compositions of the fourth and prior gurus from his father the fourth Guru.

ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ ॥   ਤਾ ਮੇਰੈ ਮਨਿ ਭਇਆ ਨਿਧਾਨਾ ॥੧॥

Pī▫ū ḏāḏe kā kẖol diṯẖā kẖajānā.   Ŧā merai man bẖa▫i▫ā niḏẖānā. ||1||

The fifth Guru says: When I (khol-i) opened and (dittha) saw (khajaana = treasure) the compositions (peeoo daadey = of father and grandfather) of the prior gurus.

(Ta) then (meyrai) my (man-i) mind (bhaiaa) was (nidhaana = treasure) enriched. 1.

ਰਤਨ ਲਾਲ ਜਾ ਕਾ ਕਛੂ ਨ ਮੋਲੁ ॥   ਭਰੇ ਭੰਡਾਰ ਅਖੂਟ ਅਤੋਲ ॥੨॥

Raṯan lāl jā kā kacẖẖū na mol.   Bẖare bẖandār akẖūt aṯol. ||2||

It is (rattan = jewels, laal = emeralds) is precious stones (ja ka) which have (kachoo na) no (mol-u) price, i.e. awareness of Gurbani is invaluable. It has (bharey) filled (bhanddaar) the stores, which are (akhoott) inexhaustible and (atol) not weighable, i.e. beyond measure. 2.

ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ ॥   ਤੋਟਿ ਨ ਆਵੈ ਵਧਦੋ ਜਾਈ ॥੩॥

Kẖāvėh kẖarcẖėh ral mil bẖā▫ī.   Ŧot na āvai vaḏẖ▫ḏo jā▫ī. ||3||

(Bhaaee = brothers) the holy congregation (ral-i mil-i) together (khaavah-i = eat, kharchah-i = spend) use and share this guidance. No (tott-i) shortage of this wealth (aavai = comes) is experienced; it (vadhado jaaee) keeps increasing, i.e. awareness keeps increasing. 3.

ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਇ ॥   ਸੁ ਏਤੁ ਖਜਾਨੈ ਲਇਆ ਰਲਾਇ ॥੪॥੩੧॥੧੦੦॥

Kaho Nānak jis masṯak lekẖ likẖā▫e.   So eṯ kẖajānai la▫i▫ā ralā▫e. ||4||31||100||

Says Nanak: (Jis-u) one in whose (mastak-i = on forehead) destiny this (leykh-u = writing) fortune it (likhaaey = written) is ordained, (s-u) that person (laiaa ralaaey = is included) becomes partner in (yet-u) this (khajaanai = treasure) living by the guru’s teachings. 4. 31. 100.