SGGS pp 298-300, Gauri Thiti M: 5, Pauris 10-17.

SGGS pp 298-300, Gauri Thiti M: 5, Pauris 10-17.

 

ਸਲੋਕੁ ॥   ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥   ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥੧੦॥

Salok.   Ḏas ḏis kẖojaṯ mai firi▫o jaṯ ḏekẖ▫a▫u ṯaṯ so▫e.   Man bas āvai nānkā je pūran kirpā ho▫e. ||10||

 

(Slok) prologue. (Mai) I have (phirio) wandered in (dah) ten (dis) directions – four sides, four corners, above and below – i.e. all over, but (jat) wherever (dekhau) I look (tat) there it is (soe = that) the Creator,

IT is also within me but (basi aavai) comes to abide i.e. I realize IT’s presence (man = mind) within (je) if (kirpa hoe) grace is bestowed by (pooran) the Perfect Master, says the fifth Nanak. 10.

 

ਪਉੜੀ ॥   ਦਸਮੀ ਦਸ ਦੁਆਰ ਬਸਿ ਕੀਨੇ ॥   ਮਨਿ ਸੰਤੋਖੁ ਨਾਮ ਜਪਿ ਲੀਨੇ ॥   

Pa▫oṛī.   Ḏasmī ḏas ḏu▫ār bas kīne.   Man sanṯokẖ nām jap līne.

 

(Pauri) stanza. Learning from (dasmi) the tenth day of the lunar cycle – the count of ten. When we control – from the influence of temptations in the world-play – (Das) the ten gates, nine as mentioned above and the mind,

also (japi leen-e) remember to live by (naam) Divine virtues and commands, (man) the mind is (santokh = contented) satiated – and vices no longer afflict it. —

 

This is how it happens:

 

ਕਰਨੀ ਸੁਨੀਐ ਜਸੁ ਗੋਪਾਲ ॥   ਨੈਨੀ ਪੇਖਤ ਸਾਧ ਦਇਆਲ ॥   

Karnī sunī▫ai jas gopāl.   Nainī pekẖaṯ sāḏẖ ḏa▫i▫āl.

 

We (suniai) listen to (jas) the praises of the Creator, (gopaal) the Master of the universe i.e. every sound we hear seems to praise the Master;

and (naini) the eyes wish to (pekhat) see (daiaal) the compassionate (saadh) guru – to learn and follow his teachings. —

 

ਰਸਨਾ ਗੁਨ ਗਾਵੈ ਬੇਅੰਤ ॥   ਮਨ ਮਹਿ ਚਿਤਵੈ ਪੂਰਨ ਭਗਵੰਤ ॥   

Rasnā gun gāvai be▫anṯ.   Man mėh cẖiṯvai pūran bẖagvanṯ.

 

(Rasna) the tongue (gaavai) sings (gun) the virtues of (beant = limitless) the Infinite Master;

and the mind (chitvai) remembers the (pooran) all-pervasive Almighty, (bhagvant) the Master/controller of good fortune. —

 

ਹਸਤ ਚਰਨ ਸੰਤ ਟਹਲ ਕਮਾਈਐ ॥   ਨਾਨਕ ਇਹੁ ਸੰਜਮੁ ਪ੍ਰਭ ਕਿਰਪਾ ਪਾਈਐ ॥੧੦॥

Hasaṯ cẖaran sanṯ tahal kamā▫ī▫ai.   Nānak ih sanjam parabẖ kirpā pā▫ī▫ai. ||10||

 

(Hast) the hands and (charan) feet (kamaaiai) work (tahl = service) as taught by (sant) the guru;

this (sanjam) discipline (paaiai = received) comes with (kirpa) the grace of (prabh) the Almighty, says Nanak. 10.

 

Page 299

 

Note: In the prologues and stanzas above, the number of the day on the lunar calendar has been mentioned directly like one, two and so on, up to ten. However in the calendar the days eleven to fourteen, which follow, are represented by compound numbers. For example the eleventh day is called Ekaadsi which is composite of (ek + das) ten + one. In drawing the lessons from these in the verses below, the numerals one, two, three and four have again been used. The count of fourteen is shown as such also.

 

ਸਲੋਕੁ ॥   ਏਕੋ ਏਕੁ ਬਖਾਨੀਐ ਬਿਰਲਾ ਜਾਣੈ ਸ੍ਵਾਦੁ ॥   ਗੁਣ ਗੋਬਿੰਦ ਜਾਣੀਐ ਨਾਨਕ ਸਭੁ ਬਿਸਮਾਦੁ ॥੧੧॥

Salok.   Ėko ek bakẖānī▫ai birlā jāṇai savāḏ.   Guṇ gobinḏ na jāṇī▫ai Nānak sabẖ bismāḏ. ||11||

 

(Slok) prologue: Everyone (bakhaaneeai) says that there is (eyk) one Master (eyko) alone, but some (birla) rare person (jaanai) knows (svaad) the taste i.e. experiences IT’s presence within.

In fact no one (jaaneeai) knows all (gun) the virtues of (gobind) the Master of the universe; when trying to know and describe them, one experiences (sabh-u = all) only (bismaad) wonder and awe, says Nanak. 11.

 

Note: The stanza below mentions ਬਰਤੁ (barat) meaning resolution/determination to achieve something; but is physically observed as the ritual of fasting. The stanza shows how it should be done.

 

ਪਉੜੀ ॥   ਏਕਾਦਸੀ ਨਿਕਟਿ ਪੇਖਹੁ ਹਰਿ ਰਾਮੁ ॥   ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਸੁਣਹੁ ਹਰਿ ਨਾਮੁ ॥   

Pa▫oṛī.   Ėkāḏasī nikat pekẖahu har rām.   Inḏrī bas kar suṇhu har nām.

 

(Paurri) stanza. Learning from (eykaadasi – eyk = one + dasi = ten) eleventh day of the lunar cycle – the significance of unity. (Basi kar-i) control your (indri) sensory organs – i.e. be free of influence of vices from the mind and – (sunahu) listen to (har-i naam) Divine virtues,

and you will (peykhahu) see (raam) the all-pervasive (har-i) Creator (nikatt-i) near i.e. within the mind.

 

ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ॥   ਇਨ ਬਿਧਿ ਬਰਤੁ ਸੰਪੂਰਨ ਭਇਆ ॥   

Man sanṯokẖ sarab jī▫a ḏa▫i▫ā.   In biḏẖ baraṯ sampūran bẖa▫i▫ā.

 

(Santokh) contentment (man-i) in mind i.e. willingly accepting God’s will, and (daiaa) compassion for (sarab) all (jeea) creatures;

(in bidhi) this is how (barat = fast) the resolution of finding God (bhaiaa) is (sampooran) accomplished –

 

ਧਾਵਤ ਮਨੁ ਰਾਖੈ ਇਕ ਠਾਇ ॥   ਮਨੁ ਤਨੁ ਸੁਧੁ ਜਪਤ ਹਰਿ ਨਾਇ ॥   

Ḏẖāvaṯ man rākẖai ik ṯẖā▫e.   Man ṯan suḏẖ japaṯ har nā▫e.

 

Such a person (raakhai) keeps (dhaavat = running) the wandering (man) mind (ik tthaaey = at one place) focused – on obeying the Creator;

with (man) mind and (tan) body (sudh = pure) unstained i.e. free of vices, s/he (japat) remembers and lives by (har-i naaey/naam) Divine virtues and commands.

 

ਸਭ ਮਹਿ ਪੂਰਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ॥   ਨਾਨਕ ਹਰਿ ਕੀਰਤਨੁ ਕਰਿ ਅਟਲ ਏਹੁ ਧਰਮ ॥੧੧॥

Sabẖ mėh pūr rahe pārbarahm.   Nānak har kīrṯan kar atal ehu ḏẖaram. ||11||

 

(Paarbrahm) the Supreme Being (poor-i rahey = pervades) is present (mah-i) in (sabh) all – and watches their deeds; one should

(keertan-u kar-i) praise the virtues of (har-i) the Creator – and live by them; (ih) this is (attal = inevitable) imortant (dharam) duty of all, says Nanak. 11.

 

ਸਲੋਕੁ ॥   ਦੁਰਮਤਿ ਹਰੀ ਸੇਵਾ ਕਰੀ ਭੇਟੇ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥   ਨਾਨਕ ਪ੍ਰਭ ਸਿਉ ਮਿਲਿ ਰਹੇ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲ ॥੧੨॥

Salok.   Ḏurmaṯ harī sevā karī bẖete sāḏẖ kirpāl.   Nānak parabẖ si▫o mil rahe binse sagal janjāl. ||12||

 

(Slok) prologue. Those who (bhete = meet) find the (kripaal) compassionate (saadh) guru and (seva kari = serve) follow his teachings, they (hari) discard (durmat = evil thoughts) misguided thinking – based on duality as mentioned in Pauri 2 above;

(sagal) all their (janjaal) entanglements in the world-play (bins-e) are banished and they (mil rahe = remain with) remain absorbed (sio) with (prabh) the Almighty, says Nanak. 12.

 

ਪਉੜੀ ॥   ਦੁਆਦਸੀ ਦਾਨੁ ਨਾਮੁ ਇਸਨਾਨੁ ॥   ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਤਜਿ ਮਾਨੁ ॥   

Pa▫oṛī.   Ḏu▫āḏasī ḏān nām isnān.   Har kī bẖagaṯ karahu ṯaj mān.

 

(Pauri) stanza. Learning from (duaa-dsi) day ten plus two of the lunar cycle i.e. about the numeral two signifying duality. For purification from duality, ask for the (daan = alms) benediction of (naam) Divine virtues from the guru and (isnaan = bathe) be drenched/imbued i.e. live by them,

(taji) giving up (maan) vanity/ego i.e. not acting as you like, (karahu = do) engage in (bhagati) devotion (ki) of (hari) the Almighty i.e. obey Divine commands/the laws of nature. —

 

ਹਰਿ ਅੰਮ੍ਰਿਤ ਪਾਨ ਕਰਹੁ ਸਾਧਸੰਗਿ ॥   ਮਨ ਤ੍ਰਿਪਤਾਸੈ ਕੀਰਤਨ ਪ੍ਰਭ ਰੰਗਿ

Har amriṯ pān karahu sāḏẖsang.   Man ṯaripṯāsai kīrṯan parabẖ rang.

 

(Paan karahu) drink (amrit) the life-giving elixir of (har = Creator) Divine virtues – i.e. learn Divine virtues and how to live by them, – by participating in (saadhsangi = in company of saints) in holy congregation; by (keertan) singing of Divine virtues (rang = dyed, love) imbued with the love of (prabh) the Almighty, the mind (triptaasai) gets satisfaction – and does not crave for objects of transitory pleasures. —

 

ਕੋਮਲ ਬਾਣੀ ਸਭ ਕਉ ਸੰਤੋਖੈ ॥   ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥   

Komal baṇī sabẖ ka▫o sanṯokẖai.   Pancẖ bẖū āṯmā har nām ras pokẖai.

 

(Komal = tender) kind (baani) words keep (sabh kau) every one (santokhai) happy;

the mind which is (aatma) the soul influenced by (panch bhhu) the five elements comprising the body, (pokhai) blossoms by receiving (ras) the elixir of (hari naam) Divine virtues i.e. the mind, withering because of the vices, is enlivened again. —

 

ਗੁਰ ਪੂਰੇ ਤੇ ਏਹ ਨਿਹਚਉ ਪਾਈਐ ॥   ਨਾਨਕ ਰਾਮ ਰਮਤ ਫਿਰਿ ਜੋਨਿ ਆਈਐ ॥੧੨॥

Gur pūre ṯe eh nihcẖa▫o pā▫ī▫ai.   Nānak rām ramaṯ fir jon na ā▫ī▫ai. ||12||

 

(Ih) this (nihchau) belief – given in the next line – (paaiai) is received from (gur poor-e) the perfect guru’s teachings,

by (ramat) remembering (raam) the Creator – and obeying IT’s commands – one is not (aaiai = come) born again into any (jon) life form, says Nanak. 12.

 

ਸਲੋਕੁ ॥   ਤੀਨਿ ਗੁਣਾ ਮਹਿ ਬਿਆਪਿਆ ਪੂਰਨ ਹੋਤ ਕਾਮ ॥  ਪਤਿਤ ਉਧਾਰਣੁ ਮਨਿ ਬਸੈ ਨਾਨਕ ਛੂਟੈ ਨਾਮ ॥੧੩॥

Salok.   Ŧīn guṇā mėh bi▫āpi▫ā pūran hoṯ na kām. Paṯiṯ uḏẖāraṇ man basai Nānak cẖẖūtai nām. ||13||

 

(Slok) prologue. One who (biaapia) engages in (teen guna) the three modes of material nature i.e. one who does things thinking s/he is the doer, his/her (kaam) purpose – of human life to unite with the Creator – (hot) is never (pooran) accomplished;

however s/he can (chhootai) be freed from the grip of material nature if she (mani basai) keeps in mind the Creator who is (udhaaran) the lifter of (patit) the fallen – i.e. whose grace can deliver from the vices – and lives by (naam) Divine virtues and commands. —

 

ਪਉੜੀ ॥   ਤ੍ਰਉਦਸੀ ਤੀਨਿ ਤਾਪ ਸੰਸਾਰ ॥   ਆਵਤ ਜਾਤ ਨਰਕ ਅਵਤਾਰ ॥   

Pa▫oṛī.   Ŧar▫udsī ṯīn ṯāp sansār.   Āvaṯ jāṯ narak avṯār.

 

(Pauri) stanza. Learning from (traudasi) the ten plus three day of the lunar calendar, the numeral three. (Ten) three (taap = ailments afflict (sansaar) the world/humans – namely Aadhi = mental, biaadhi = physical, and Upaadhi = delusion;

those afflicted by them keep (avtaar) descending in (narak) hell of (aavat = coming) births and (jaat = going) deaths – i.e. cannot make success of human birth by union with the Creator, and keep reincarnating. —

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਮਨ ਮਹਿ ਆਇਓ ॥  ਸੁਖ ਸਾਗਰ ਪ੍ਰਭੁ ਨਿਮਖ ਗਾਇਓ ॥   

Har har bẖajan na man mėh ā▫i▫o. Sukẖ sāgar parabẖ nimakẖ na gā▫i▫o.

 

That is because (bhajan) remembrance of (har har) the Almighty does not (aaio) come (meh) in (man) the minds of such people i.e. they do  not acknowledge the Creator – thinking they themselves are the doers;  

and do not (gaaio = sing) remember (nimakh) even for a moment the Creator, (saagar) the ocean of (sukh) peace and comfort where they could merge/find peace. —

 

ਹਰਖ ਸੋਗ ਕਾ ਦੇਹ ਕਰਿ ਬਾਧਿਓ ॥   ਦੀਰਘ ਰੋਗੁ ਮਾਇਆ ਆਸਾਧਿਓ

Harakẖ sog kā ḏeh kar bāḏẖi▫o.   Ḏīragẖ rog mā▫i▫ā āsāḏẖi▫o.

 

They (baadhio = tie) entangle themselves to managing (harakh) pleasures and (sog = sorrow) problems of (deh) the body;

this is (aasaadhio) the incurable (deeragh) chronic (rog) ailment of (maaia) being attached to the world-play. —

 

ਦਿਨਹਿ ਬਿਕਾਰ ਕਰਤ ਸ੍ਰਮੁ ਪਾਇਓ ॥   ਨੈਨੀ ਨੀਦ ਸੁਪਨ ਬਰੜਾਇਓ

Ḏinėh bikār karaṯ saram pā▫i▫o.   Nainī nīḏ supan barṛā▫i▫o.

 

Such persons (paaio) put in (sram) effort only (karat = doing) to commit (bikaar) vices (dineh) during the day;

and when (naini) the eyes close in (need) sleep, (bar-raaio) mutter the same things in (supan) dream. —

 

ਹਰਿ ਬਿਸਰਤ ਹੋਵਤ ਏਹ ਹਾਲ ॥   ਸਰਨਿ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਦਇਆਲ ॥੧੩॥

Har bisraṯ hovaṯ eh hāl.   Saran Nānak parabẖ purakẖ ḏa▫i▫āl. ||13||

 

(Ih) this (haal) state (hovat = happens) comes by (bisrat) forgetting (har) the Almighty;

the way to escape this is to place one-self (sarani = in sanctuary) under the care of i.e. submit to, (Purakh) the all-pervasive (prabh) Creator who is (daiaal) compassionate – and helps, says Nanak. 13.

 

ਸਲੋਕੁ ॥   ਚਾਰਿ ਕੁੰਟ ਚਉਦਹ ਭਵਨ ਸਗਲ ਬਿਆਪਤ ਰਾਮ ॥   ਨਾਨਕ ਊਨ ਦੇਖੀਐ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥੧੪॥

Salok.   Cẖār kunt cẖa▫oḏah bẖavan sagal bi▫āpaṯ rām.   Nānak ūn na ḏekẖī▫ai pūran ṯā ke kām. ||14||

 

(Slok) prologue. (Chaari) in the four (kunt) quarters i.e. the whole of (sagal) all (chaudah) the fourteen (bhavans) abodes of the creatures – seven continents and seven seas – (raam) the pervasive Master (biaapat) is present;

we see no (oon) shortcoming in the creation because (kaam) the works (ta ke = of that) of the Creator are (pooran) perfect, says Nanak. 14.

 

ਪਉੜੀ ॥   ਚਉਦਹਿ ਚਾਰਿ ਕੁੰਟ ਪ੍ਰਭ ਆਪ ॥   ਸਗਲ ਭਵਨ ਪੂਰਨ ਪਰਤਾਪ

Pa▫oṛī.   Cẖa▫uḏėh cẖār kunt parabẖ āp.   Sagal bẖavan pūran parṯāp.

 

(Pauri) stanza. Learning from (chau-deh) day ten plus four of the lunar cycle, the count of four. (Prabh) he Creator is (aapi) IT-self present (chaari) in the four quarters i.e. whole of creation;

IT’s (partaap) grandeur is (pooran = pervasive) present in (sagal) all (bhavan = abode) places i.e. Divine dominion extends every where. —

 

ਦਸੇ ਦਿਸਾ ਰਵਿਆ ਪ੍ਰਭੁ ਏਕੁ ॥   ਧਰਨਿ ਅਕਾਸ ਸਭ ਮਹਿ ਪ੍ਰਭ ਪੇਖੁ

Ḏase ḏisā ravi▫ā parabẖ ek.   Ḏẖaran akās sabẖ mėh parabẖ pekẖ.

 

The (ek) One (prabh) Almighty Creator (ravia) pervades in (das-e) all ten (disa) directions – four sides, four corners, above, and below;

we can (pekh) see the Almighty – feel IT’s presence – (sabh meh= in all) every where (dharani) on the earth and in (akaas) the sky. —

 

ਜਲ ਥਲ ਬਨ ਪਰਬਤ ਪਾਤਾਲ ॥   ਪਰਮੇਸ੍ਵਰ ਤਹ ਬਸਹਿ ਦਇਆਲ

Jal thal ban parbaṯ pāṯāl.   Parmesvar ṯah basėh ḏa▫i▫āl.

 

Look at (jal = water) the seas, (thal) land, (parbat) mountains and (paataal) underground;

(daiaal) the compassionate (param-easvr) Supreme Master (baseh) abides (tah) there –  looking after IT’s creation. —

 

ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥   ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥੧੪॥

Sūkẖam asthūl sagal bẖagvān.   Nānak gurmukẖ barahm pacẖẖān. ||14||

 

We can feel the presence of (bhagvaan) the Almighty (sagal = all) every where (sookham) in subtle form – like controlling functioning of the universe – and (asthool) gross form – as physical nature.

We can (pachhaan) recognize (brahm) the Creator (gurmukhi) through the guru’s word/guidance, says Nanak. 14.

 

ਸਲੋਕੁ ॥   ਆਤਮੁ ਜੀਤਾ ਗੁਰਮਤੀ ਗੁਣ ਗਾਏ ਗੋਬਿੰਦ ॥   ਸੰਤ ਪ੍ਰਸਾਦੀ ਭੈ ਮਿਟੇ ਨਾਨਕ ਬਿਨਸੀ ਚਿੰਦ ॥੧੫॥

Salok.   Āṯam jīṯā gurmaṯī guṇ gā▫e gobinḏ.   Sanṯ parsādī bẖai mite Nānak binsī cẖinḏ. ||15||

 

Those who (gaae) sing – and reflect on – (gun) virtues of the Creator (gobind) the Master of the universe, (gurmati) as taught by the guru, they (jeeta) conquer (aatam = innerself)  the mind i.e. are able to overcome distractions and temptations of the world-play;

(prasaadi) with the grace/guidance of (sant) the guru – they keep away from vices, and thus – their (bhai) fears/apprehensions for any wrong-doings (mit-e) are effaced/obviated and (chind) worries (bins-e) banished, says the fifth Nanak. 15.

 

ਪਉੜੀ ॥   ਅਮਾਵਸ ਆਤਮ ਸੁਖੀ ਭਏ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਦੇਵ ॥  ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਂਤਿ ਸਹਜ ਲਾਗਾ ਪ੍ਰਭ ਕੀ ਸੇਵ

 

Pa▫oṛī.   Amāvas āṯam sukẖī bẖa▫e sanṯokẖ ḏī▫ā gurḏev.  Man ṯan sīṯal sāʼnṯ sahj lāgā parabẖ kī sev.

 

(Pauri) stanza. Learning from (amaavas) the day of moon-less night on the lunar calendar – not being distracted on a dark night. (Gurdev) the guru (dia = gives) teaches to live by Divine will; with this one inculcates (santokh) contentment and the mind gives up craving; this results in (aatam) the inner-self (bha-e) remaining (sukhi) at peace;

(man tan) the mind and body do not run to satisfy desires and thus remain (seetal) cool and (saant) peaceful; one then (laaga) engages in (sev) service of (prabh) the Almighty (sahj) in a state of poise – i.e. effortlessly lives by Divine virtues and commands. —

 

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ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥  ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ

Tūte banḏẖan baho bikār safal pūran ṯā ke kām.  Ḏurmaṯ mitī ha▫umai cẖẖutī simraṯ har ko nām.

 

(Simrat) by remembering (naam) the virtues and commands of (har) the Creator, (durmat) evil thinking (miti) is effaced and (hahmai) ego is (chhuti) given up from the mind;

thus one’s (bandhan) bondage to (bahu = many) the numerous (bikaar) vices (toot-e) is cut, and his/her (kaam = purpose) aspirations – of being acceptable to the Creator for union – are (saphal) successfully (pooran) accomplished. —

 

ਸਰਨਿ ਗਹੀ ਪਾਰਬ੍ਰਹਮ ਕੀ ਮਿਟਿਆ ਆਵਾ ਗਵਨ ॥  ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਗੁਣ ਗੁਬਿੰਦ ਪ੍ਰਭ ਰਵਨ

Saran gahī pārbarahm kī miti▫ā āvā gavan.  Āp ṯari▫ā kutamb si▫o guṇ gubinḏ parabẖ ravan.

 

One who (gahi = holds) takes (saran) sanctuary in (Paarbrahm) the Supreme Being i.e. one who submits one-self to the care of the Almighty, his/her (aava gavan = coming and going, births and deaths) cycles of reincarnation (mitia = effaced) end;

by (ravan) remembering and living by (gun) virtues of the Creator, (gobind) the Master of the universe, s/he (taria = swims) gets across the world-ocean (sio) along-with (kutamb) the family i.e. the latter also follow his/her example. —

 

ਹਰਿ ਕੀ ਟਹਲ ਕਮਾਵਣੀ ਜਪੀਐ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥   ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਨਾਨਕ ਸੁਖ ਬਿਸ੍ਰਾਮੁ ॥੧੫॥

Har kī tahal kamāvṇī japī▫ai parabẖ kā nām.   Gur pūre ṯe pā▫i▫ā Nānak sukẖ bisrām. ||15||

 

By (japiai) remembering (naam) virtues (ka) of (prabh) the Almighty and (kamaavani) living by (tahal) service of (har) the Creator – i.e. by carrying out the commands of the Master,

one obtains (sukh) comfort/happiness and (bisraam = rest) peace; this guidance is (paaia) received from (gur poor-e) the perfect guru, says Nanak. 15.

 

ਸਲੋਕੁ ॥   ਪੂਰਨੁ ਕਬਹੁ ਡੋਲਤਾ ਪੂਰਾ ਕੀਆ ਪ੍ਰਭ ਆਪਿ ॥  ਦਿਨੁ ਦਿਨੁ ਚੜੈ ਸਵਾਇਆ ਨਾਨਕ ਹੋਤ ਘਾਟਿ ॥੧੬॥

Salok.   Pūran kabahu na dolṯā pūrā kī▫ā parabẖ āp.  Ḏin ḏin cẖaṛai savā▫i▫ā Nānak hoṯ na gẖāt. ||16||

 

(Slok) prologue. A person whom (prabh) the Almighty (aap) IT-self (keea) makes (poora) complete i.e. bestows every thing – so as to have every thing needed to lead a righteous and productive life – that person becomes (pooran) perfect; s/he does not (dolta) waver under any circumstances;

in fact s/he (charai savaaia) advances in that state (din din) day by day and there (hot) is no (ghaat = reduction) going back, says Nanak. 16.

 

ਪਉੜੀ ॥   ਪੂਰਨਮਾ ਪੂਰਨ ਪ੍ਰਭ ਏਕੁ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥   ਜੀਅ ਜੰਤ ਦਇਆਲ ਪੁਰਖੁ ਸਭ ਊਪਰਿ ਜਾ ਕਾ ਹਥੁ

Pa▫oṛī.   Pūrnamā pūran parabẖ ek karaṇ kāraṇ samrath.   Jī▫a janṯ ḏa▫i▫āl purakẖ sabẖ ūpar jā kā hath.

 

(Pauri) stanza. Learning from (poornama) the day of full-moon night on the lunar cycle. (Prabh) the Almighty (ek = one) alone is (pooran) fully (samrath) capable of (kaaran) doing (karan) whatever is to be done;

IT is (daiaal) compassionate to (jea jant) the creatures and (purakh) all-pervasive (ja ka = whose) with  IT’s (hath) hand (oopar) on (sabh) all i.e. blesses all. —

 

ਗੁਣ ਨਿਧਾਨ ਗੋਬਿੰਦ ਗੁਰ ਕੀਆ ਜਾ ਕਾ ਹੋਇ ॥   ਅੰਤਰਜਾਮੀ ਪ੍ਰਭੁ ਸੁਜਾਨੁ ਅਲਖ ਨਿਰੰਜਨ ਸੋਇ

Guṇ niḏẖān gobinḏ gur kī▫ā jā kā ho▫e.   Anṯarjāmī parabẖ sujān alakẖ niranjan so▫e.

 

(Gobind) the Master of the universe is (nidhaan) the treasure of (gun) virtues, and (gur, guru) guides all, (ja ka) One by whom every thing (keea) is done i.e. who alone controls every happening

IT is (antarjaami) present in the minds of all controlling actions from within; IT is (sujaan = wise) knows what is best, but is (alakh) unseen/indescribable and (niranjan = unstained) unaffected by what happens.

 

ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸਭ ਬਿਧਿ ਜਾਨਣਹਾਰ ॥   ਸੰਤ ਸਹਾਈ ਸਰਨਿ ਜੋਗੁ ਆਠ ਪਹਰ ਨਮਸਕਾਰ

Pārbarahm parmesaro sabẖ biḏẖ jānaṇhār.   Sanṯ sahā▫ī saran jog āṯẖ pahar namaskār.

 

(Paarbrahm) the Supreme Being is (paramesro) the Supreme Master who (Jaanan-haar) knows (sabh) all (bidhi = methods) the ways how things are done;

IT is (jog = capable) fit for being in IT’s (saran) sanctuary/care and (sahaai) helps (sant) the devotees; my mind, pay obeisance/submit to the Master i.e. live by Divine commands (aath pahar) twenty four hours of day and night, my mind. —

 

ਅਕਥ ਕਥਾ ਨਹ ਬੂਝੀਐ ਸਿਮਰਹੁ ਹਰਿ ਕੇ ਚਰਨ ॥   ਪਤਿਤ ਉਧਾਰਨ ਅਨਾਥ ਨਾਥ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਨ ॥੧੬॥

Akath kathā nah būjẖī▫ai simrahu har ke cẖaran.   Paṯiṯ uḏẖāran anāth nāth Nānak parabẖ kī saran. ||16||

 

IT’s (katha = description) virtues are (akath) indescribable, we (nah) cannot (boojhiai) know them all; we should (simrahu = remember) seek to be at (charan) feet of (har) the Master i.e. submit ourselves to IT’s commands, the laws of nature;

Thw Almighty is (udhaaran) the lifter of (patit) the fallen i.e. extricates all from vices, is (naath) Master/help of (anaath = orphan) the hapless; just place yourself (saran) under the care of (prabh) the Almighty, says Nanak. 16.

 

Note: The final Slok and Pauri sum up the teachings of the total composition. It may be seen that no importance has been given to any particular day/days on the lunar calendar. The emphasis is on remembering the Creator and living by Divine commands.

 

ਸਲੋਕੁ ॥   ਦੁਖ ਬਿਨਸੇ ਸਹਸਾ ਗਇਓ ਸਰਨਿ ਗਹੀ ਹਰਿ ਰਾਇ ॥  ਮਨਿ ਚਿੰਦੇ ਫਲ ਪਾਇਆ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧੭॥

Salok.   Ḏukẖ binse sahsā ga▫i▫o saran gahī har rā▫e.  Man cẖinḏe fal pā▫i▫ā Nānak har gun gā▫e. ||17||

 

(Slok) prologue. One who (gahi = holds) places the self under (saran = sanctuary) care of (hari Raai) the Divine King, his/her (dukh) suffering/grief all types (binse) are banished and (sahsa) worries/anxiety (gaio) go;

by (gaa-e = singing) remembering and living by (har gun) Divine virtues and commands, the (man chind-e) wished for (phal = fruit) aspirations are (paaia) attained i.e. one makes a success of human birth by being accepted for union with the Creator, says the fifth Nanak. 17.

 

ਪਉੜੀ ॥   ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ ॥   ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ

Pa▫oṛī.   Ko▫ī gāvai ko suṇai ko▫ī karai bīcẖār.   Ko upḏesai ko ḏariṛai ṯis kā ho▫e uḏẖār.

 

(Pauri) stanza. (Koi) some (gaavai = sing) give discourses, some (sunai) listen and some (karai beechaar) reflect on Divine virtues;

(ko) some (updesai) preach and some thus (drirai = make firm) develop firm belief in them; (tis = that) they are (hoe udhaar) saved from vices and are able to get to the Creator. —

 

ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ ॥   ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ

Kilbikẖ kātai ho▫e nirmalā janam janam mal jā▫e.   Halaṯ palaṯ mukẖ ūjlā nah pohai ṯis mā▫e.

 

With Divine virtues (kilbikh) influences of wrong-doings of the past are (kaate = cut) effaced and the mind becomes (nirmala = dirt free) free of vices; thus the (mal = dirt) vices of (janam janam) birth after birth i.e. accumulated from the past births (jaae) go;

one then has (mukh oojala) a radiant face i.e achieves success in (halat) this life to overcome vices and (palat) in the hereafter escapes from cycles of reincarnation; (maae, maaia) the temptations of the world-play then do not (pohai) touch i.e. one is able to resist temptations and not fall prey to vices. —

 

ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ ॥  ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ

So surṯā so baisno so gi▫ānī ḏẖanvanṯ.  So sūrā kulvanṯ so▫e jin bẖaji▫ā bẖagvanṯ.

 

One (jini) who (bhajia) remembers and obeys the Creator, (bhagvant) the Master of fortune, that person (soora = warrior) is able to fight/resist the vices and (kulvant = of high lineage) attain the exalted state of being absorbed in the Creator;

(so) that person becomes (surta = conscious, intellectual) one of purified intellect, (baisno) a real/sincere devotee, (giaani = knowledgeable) aware of the Creator’s mysteries, and (dhanvant = wealthy) has the lasting wealth of Divine virtues which go with the soul even to the hereafter. —

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ ॥   ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ॥੧੭॥

Kẖaṯrī barāhmaṇ sūḏ bais uḏẖrai simar cẖandāl.   Jin jāni▫o parabẖ āpnā Nānak ṯisėh ravāl. ||17||

 

The society divides people into Khatri, Brahmin, (sood) soodar and (Bais) Vais castes, and even call some (chandaal) outcasts; but all can be (udhrai) emancipated (simari) by remembering and emulating Divine virtues;

I am (ravaal) the dust of the feet i.e. shall serve, (tiseh) that person (jini) who (jaania) knows/obeys (prabh) the Almighty, the Master of (aapna = own) all, says Nanak. 17.

 

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