SGGS pp 313-315, Gauri Ki Vaar M: 4, Pauris 24 to 29.

SGGS pp 313-315, Gaurri Ki Vaar M: 4, Paurris 24 to 29.

ਸਲੋਕ ਮ: ੪ ॥   ਮੈ ਮਨੁ ਤਨੁ ਖੋਜਿ ਖੋਜੇਦਿਆ ਸੋ ਪ੍ਰਭੁ ਲਧਾ ਲੋੜਿ ॥  ਵਿਸਟੁ ਗੁਰੂ ਮੈ ਪਾਇਆ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਦਿਤਾ ਜੋੜਿ ॥੧॥

Salok mėhlā 4.   Mai man ṯan kẖoj kẖojeḏi▫ā so parabẖ laḏẖā loṛ.  visat gurū mai pā▫i▫ā jin har parabẖ ḏiṯā joṛ. ||1||

Slok of the fourth Guru. While (khoj-i khojeydia) searching my (man-u) mind and (tan) body, I (ladha) found (so = that) the One (prabh) the Creator I was (lorr-i) looking for.

This happened after (mai) I (paaia) found the guru (vistt-u = intermediary) guide, (jin-i) who (ditaa jorr-i = united) led me to (har-i prabh-u) the Almighty Master within. 1.

Slok of the third Guru. (Maaia dhaari) a self-willed person is (at-i = very) totally (anna) blind and (bola) deaf.

S/he does not (sunai) listen to (sabad-u = word) the Divine messages within because of (bah-u) a lot of (rol ghachola = noise) so many ideas in mind.

ਗੁਰਮੁਖਿ ਜਾਪੈ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥  ਹਰਿ ਨਾਮੁ ਸੁਣਿ ਮੰਨੇ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥

Gurmukẖ jāpai sabaḏ liv lā▫e.  Har nām suṇ manne har nām samā▫e.

On the other hand, (gurmukh-i) one who follows the guru’s guidance (jaapai) is recognised (liv laaey-i) as concentrating on the Sabad within.

S/he (suni) listens to and (manney) obeys (har-i naam-u) Divine commands, and thus (samaaey) remains absorbed in/conforms to (har-i naam-i) Divine virtues and commands i.e. reflects on and lives by them.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਕਰੇ ਕਰਾਇਆ ॥  ਨਾਨਕ ਵਜਦਾ ਜੰਤੁ ਵਜਾਇਆ ॥੨॥

Jo ṯis bẖāvai so kare karā▫i▫ā.  Nānak vajḏā janṯ vajā▫i▫ā. ||2||

How the humans act is not in their hands; (jo) whatever (tis-u = that) the Creator (bhaavai = pleases) decides to get done, IT (karaaia), makes the creature to do and (karey) the latter does.

It is like (jant-u) a musical instrument (vajda) plays/responds as (vajaaia) played by the musician, says third Nanak. 2.

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ਪਉੜੀ ॥   ਤੂ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਜੋ ਜੀਆ ਅੰਦਰਿ ਵਰਤੈ ॥ ਤੂ ਕਰਤਾ ਆਪਿ ਅਗਣਤੁ ਹੈ ਸਭੁ ਜਗੁ ਵਿਚਿ ਗਣਤੈ ॥

Pa▫oṛī.   Ŧū karṯā sabẖ kicẖẖ jāṇḏā jo jī▫ā anḏar varṯai.  Ŧū karṯā āp agṇaṯ hai sabẖ jag vicẖ gaṇṯai.

Paurri. O (karta) Creator (too) You (jaanda) know (sabh-u kichh-u) everything (jo) that (vartai) goes on (andar-i = inside) in the minds of (jeeaa) the creatures.

You are (aganat = beyond count) Infinite, whereas (sabh-u) all (jag-u = world) creatures (vich-i gantai) have limitations.

ਸਭੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤਦਾ ਸਭ ਤੇਰੀ ਬਣਤੈ ॥ ਤੂ ਘਟਿ ਘਟਿ ਇਕੁ ਵਰਤਦਾ ਸਚੁ ਸਾਹਿਬ ਚਲਤੈ ॥

Sabẖ kīṯā ṯerā varaṯḏā sabẖ ṯerī baṇṯai.  Ŧū gẖat gẖat ik varaṯḏāsacẖ sāhib cẖalṯai.

(Sabh-u) everything (varatda) happens (teyra keeta =Your doing) as You direct/by laws of nature; it is (sabh-u) all (teyra) your (bantai) design/system.

You (ik-u = one) alone (vartada = pervade) are present (ghatt-i ghatt-i) in every body/mind and all that happens is driven by (chaltai) You, o (sach-u) Eternal (sahib) Master.

ਸਤਿਗੁਰ ਨੋ ਮਿਲੇ ਸੁ ਹਰਿ ਮਿਲੇ ਨਾਹੀ ਕਿਸੈ ਪਰਤੈ ॥੨੪॥

Saṯgur no mile so har mile nāhī kisai parṯai. ||24||

Then how to know the Creator? Those who (miley) meet and follow (satigur no) the true guru, (so) they (miley) merge in (har-i) the Creator, not through (kisai) anyone (partai) else. 24.

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ਸਲੋਕੁ ਮ: ੪ ॥   ਇਹੁ ਮਨੂਆ ਦ੍ਰਿੜੁ ਕਰਿ ਰਖੀਐ ਗੁਰਮੁਖਿ ਲਾਈਐ ਚਿਤੁ ॥ ਕਿਉ ਸਾਸਿ ਗਿਰਾਸਿ ਵਿਸਾਰੀਐ ਬਹਦਿਆ ਉਠਦਿਆ ਨਿਤ ॥

Salok mėhlā 4.   Ih manū▫ā ḏariṛ kar rakẖī▫ai gurmukẖ lā▫ī▫ai cẖiṯ.  Ki▫o sās girās visārī▫ai bahḏi▫ā uṯẖ▫ḏi▫ā niṯ.

Slok of the fourth Guru. We should (rakheeai) keep (ih = this) the (manooa) mind (drirr-u) firm/steadfast and (laaeeai) fix (chit-u) consciousness on the Creator (gurmukh-i) with the guru’s guidance.

We should (kiau = why?) not (visaareeai) forget, but (nit) always remember the Creator (saas-i) with every breath and (giraas-i) morsel of food, (bahdia) while sitting down or (utthdia) getting up i.e. in all activities.

ਮਰਣ ਜੀਵਣ ਕੀ ਚਿੰਤਾ ਗਈ ਇਹੁ ਜੀਅੜਾ ਹਰਿ ਪ੍ਰਭ ਵਸਿ ॥  ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਜਨ ਨਾਨਕ ਨਾਮੁ ਬਖਸਿ ॥੧॥

Maraṇ jīvaṇ kī cẖinṯā ga▫ī ih jī▫aṛā har parabẖ vas.  Ji▫o bẖāvai ṯi▫o rakẖ ṯū jan Nānak nām bakẖas. ||1||

One who places (ih jeearra) this creature/the self (vas-i) under control of i.e. sincerely obeys, (har-i prabh) the Almighty Master, his/her (chinta) worries of being subjected to (maran) death and (jeevan) life i.e. reincarnation, (gaee = go) are obviated.

(Jan) humble fourth Nanak prays: O Almighty (rakh-u) please keep me (tiau) that way (jiau) as (bhaavai) pleases (too) You, (bakhas-i) bestowing me awareness of (naam-u) Divine commands – as guide. 1.

ਮ: ੩ ॥   ਮਨਮੁਖੁ ਅਹੰਕਾਰੀ ਮਹਲੁ ਨ ਜਾਣੈ ਖਿਨੁ ਆਗੈ ਖਿਨੁ ਪੀਛੈ ॥  ਸਦਾ ਬੁਲਾਈਐ ਮਹਲਿ ਨ ਆਵੈ ਕਿਉ ਕਰਿ ਦਰਗਹ ਸੀਝੈ ॥

Mėhlā 3.   Manmukẖ ahaʼnkārī mahal na jāṇai kẖin āgai kẖin pīcẖẖai.

Saḏā bulā▫ī▫ai mahal na āvai ki▫o kar ḏargėh sījẖai.

Slok of the third guru. (Manmukh) a self-willed person, (ahankaari) because of his/her vanity, does not (jaanai) know that (mahal-u = mansion) Divine abode is within; s/he wanders (aagai) forward in (khin) one moment and (peechhai) back the next (khin) moment i.e. searches for God here and there.

S/he is (sadaa) ever (bulaaeeai) being called to (mahal-i) to the palace, but s/he (na aavai) does not come, i.e. does not remember Naam/Divine virtues and commands guided by the guru; s/he (kiau kar-i = how?) how cannot (seejhai) be successful (dargah) Divine court, i.e. cannot unite with the Creator.

ਸਤਿਗੁਰ ਕਾ ਮਹਲੁ ਵਿਰਲਾ ਜਾਣੈ ਸਦਾ ਰਹੈ ਕਰ ਜੋੜਿ ॥  ਆਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਹਰਿ ਮੇਰਾ ਨਾਨਕ ਲਏ ਬਹੋੜਿ ॥੨॥

Saṯgur kā mahal virlā jāṇai saḏā rahai kar joṛ.  Āpṇī kirpā kare har merā Nānak la▫e bahoṛ. ||2||

Some (virla) rare person (jaanai = knows) understands the need for (mahal-u = mansion) congregation of (satigur) the true guru and (sadaa) ever (rahai) remains with (kar jorr-i = hands folded) ready to serve/obey.

When (har-i) the Master (meyra = my) of all (karey = does) bestows (aapni = own) IT’s (kripa) kindness, IT (bahorr-i) brings back that person, i.e. causes him/her to give up acting by self-will and obey the Almighty, says third Nanak. 2.

ਪਉੜੀ ॥   ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥  ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥

Pa▫oṛī.   Sā sevā kīṯī safal hai jiṯ saṯgur kā man manne.  Jā saṯgur kā man mani▫ā ṯā pāp kasamal bẖanne.

Paurri. (Sa) that (seyva) service (keeti) done (hai) is (saphal) fruitful, by (jit-u) which one (manney) obeys what is in (man-u = mind) will/instructions (ka) of (satigur) the true guru – to obey Divine commands.

(Ja) when (man-u = mind) instructions of (satigur) the guru (ma’nniaa) are obeyed then one (bhanney = breaks) give up (paap) wrong-doings and (kasa’mmal) transgressions.

ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥  ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥

Upḏes jė ḏiṯā saṯgurū so suṇi▫ā sikẖī kanne.  Jin saṯgur kā bẖāṇā mani▫ā ṯin cẖaṛī cẖavgaṇ vanne.

(J-i) whatever (updeys-u) instruction is (ditaa) given by the true guru, the Sikhs (sunia) listen to it (ka’nney = with the ears) attentively.

(Jin) those who (ma’nnia) obey (bhaana = will) instructions of the true guru, (tin) they (charri) are dyed in (chavagan = four-fold) deep (vanney) colour i.e. become exactly as the guru intended.

ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥

Ih cẖāl nirālī gurmukẖī gur ḏīkẖi▫ā suṇ man bẖinne. ||25||

(Ih) this is (niraali) the unique (chaal = gait, move) way of (gurmukhi) of those who follow the guru’s teachings; their (man-u) mind (bhinney) is drenched i.e. they are imbued with love of the Almighty, (sun-i) by listening to (deekhia) guidance of the guru. 25.

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ਸਲੋਕੁ ਮ: ੩ ॥   ਜਿਨਿ ਗੁਰੁ ਗੋਪਿਆ ਆਪਣਾ ਤਿਸੁ ਠਉਰ ਨ ਠਾਉ ॥  ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਏ ਦਰਗਹ ਨਾਹੀ ਥਾਉ ॥

Salok mėhlā 3.   Jin gur gopi▫ā āpṇā ṯis ṯẖa▫ur na ṯẖā▫o.  Halaṯ palaṯ ḏovai ga▫e ḏargėh nāhī thā▫o.

Slok of the third Guru. (Jini) one who (gopia) hides/ignores instructions of (aapana = own) his/her guru, (tis-u) for him/her there is no (tthaur tthaau) place to go to here or in the hereafter.

For him/her (dovai) both (halat-u = here) this world and (palat-u = there) the hereafter are (gaey = gone) lost and s/he does not get (thaau) a place (dargah) in Divine court i.e. s/he suffers in life, and on death has to remain in cycles of births and deaths.

ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਫਿਰਿ ਸਤਿਗੁਰ ਲਗਹਿ ਪਾਇ ॥  ਸਤਿਗੁਰ ਕੀ ਗਣਤੈ ਘੁਸੀਐ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਇ ॥

Oh velā hath na āvī fir saṯgur lagėh pā▫e. Saṯgur kī gaṇṯai gẖusī▫ai ḏukẖe ḏukẖ vihā▫e.

Once death comes, (oh) that (veyla = time) opportunity does not (aavai) come (hath-i) in hand, i.e. is not available (phir-i) again to (lagah-i) touch (paae) feet of the true guru i.e. there is no opportunity after death, to get the guru’s guidance.

One who (ghuseeai) misses (gantai) being in count (ki) of, i.e. is obedient to, (satigur) the true guru (vihaaey) remains in (dukhey dukh-i) never-ending suffering.

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨਿਰਵੈਰੁ ਹੈ ਆਪੇ ਲਏ ਜਿਸੁ ਲਾਇ ॥  ਨਾਨਕ ਦਰਸਨੁ ਜਿਨਾ ਵੇਖਾਲਿਓਨੁ ਤਿਨਾ ਦਰਗਹ ਲਏ ਛਡਾਇ ॥੧॥

Saṯgur purakẖ nirvair hai āpe la▫e jis lā▫e.  Nānak ḏarsan jinā vekẖāli▫on ṯinā ḏargėh la▫e cẖẖadā▫e. ||1||

(Satgur) the true guru (hai) is (purakh-u) great; he is (nirvair) bears no enmity to anyone; he (laey laaey) attaches with (aapey) himself anyone (jis-u) who comes to seek guidance.

Those (jina) whom the Creator (dikhaalion-u = shows, darsan-u = sight) leads to the guru for guidance, IT (laey chhaddaaey) free him/her from detention (dargah = Divine court) Divine justice, says third Nanak. 1.

ਮ ੩ ॥   ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਦੁਰਮਤਿ ਅਹੰਕਾਰੀ ॥   ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਜੂਐ ਮਤਿ ਹਾਰੀ ॥

Mėhlā 3.   Manmukẖ agi▫ān ḏurmaṯ ahaʼnkārī.   Anṯar kroḏẖ jū▫ai maṯ hārī.

Slok of the third Guru. (Manmukh-u) the self-willed person has (agiaan-u) ignorance, (durmat-i) evil mindset and is (ahankaari) arrogant.

S/he has (krodh-u) anger (antar-i) within, therefore (haari) loses the faculty of (mat-i) thinking and acts (jooai) as if gambling, i.e. directionless.

ਕੂੜੁ ਕੁਸਤੁ ਓਹੁ ਪਾਪ ਕਮਾਵੈ ॥   ਕਿਆ ਓਹੁ ਸੁਣੈ ਕਿਆ ਆਖਿ ਸੁਣਾਵੈ ॥

Kūṛ kusaṯ oh pāp kamāvai.   Ki▫ā oh suṇai ki▫ā ākẖ suṇāvai.

 S/he speaks (koorr-u) falsehood, has (kusat = untruth) deceit in mind and (kamaavai = does) commits (paap) transgressions.

(Kia) what good can (oh-u = that) such a person (sunai) listen or (aakh-i sunaavai = cause to hear) say, i.e. is not receptive to instruction and cannot guide others.

ਅੰਨਾ ਬੋਲਾ ਖੁਇ ਉਝੜਿ ਪਾਇ ॥  ਮਨਮੁਖੁ ਅੰਧਾ ਆਵੈ ਜਾਇ ॥

Annā bolā kẖu▫e ujẖaṛ pā▫e.  Manmukẖ anḏẖā āvai jā▫e.

A self-willed person is like (anna) a blind, (bola) deaf person can see neither the path nor listens to guidance and hence (ujharr-i paaey) goes astray – off the path told by the Creator.

Thus (andha) the blind (manmukh) self-willed person – cannot attain union with the Creator; s/he repeatedly (aavai) comes and (jaaey) goes i.e. remains in cycles of births and deaths.

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਥਾਇ ਨ ਪਾਇ ॥   ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥੨॥

Bin saṯgur bẖete thā▫e na pā▫e.   Nānak pūrab likẖi▫ā kamā▫e. ||2||

One cannot (paaey = get) attain (thaaey = place) union with the Creator without (bheyttey) meeting/following (satigur) the true guru.

S/he (kamaaey) acts as (likhia) written in his/her nature (poorab-i) from the past i.e. based on past deeds, says third Nanak. 2.

ਪਉੜੀ ॥   ਜਿਨ ਕੇ ਚਿਤ ਕਠੋਰ ਹਹਿ ਸੇ ਬਹਹਿ ਨ ਸਤਿਗੁਰ ਪਾਸਿ ॥  ਓਥੈ ਸਚੁ ਵਰਤਦਾ ਕੂੜਿਆਰਾ ਚਿਤ ਉਦਾਸਿ ॥

Pa▫oṛī.   Jin ke cẖiṯ kaṯẖor hėh se bahėh na saṯgur pās.  Othai sacẖ varaṯḏā kūṛi▫ārā cẖiṯ uḏās.

Paurri. (Jin) those (key) whose (chit) minds (hah-i) are (katthor) stubborn – i.e. would not listen to any counsel – they do not (bahah-i) sit (paas-i) with/listen to (satigur) the true guru.

(Othai = there) in the company of the guru (sach-u) truth (vartada) is distributed i.e. the guru guides to live by Naam/Divine virtues and commands, and (koorriaara = false) impostors’ (chit) minds (udaas-i = disappointed) find them agreeable – because they aim at material gains.

ਓਇ ਵਲੁ ਛਲੁ ਕਰਿ ਝਤਿ ਕਢਦੇ ਫਿਰਿ ਜਾਇ ਬਹਹਿ ਕੂੜਿਆਰਾ ਪਾਸਿ ॥  ਵਿਚਿ ਸਚੇ ਕੂੜੁ ਨ ਗਡਈ ਮਨਿ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥

O▫e val cẖẖal kar jẖaṯ kadẖ▫ḏe fir jā▫e bahėh kūṛi▫ārā pās.  vicẖ sacẖe kūṛ na gad▫ī man vekẖhu ko nirjās.

(Oey) they (kaddhdey) pass (jhat-i) their time (kar-i) doing/thinking of (val-u chhal-u = deceit) machinations, and (jaaey) go to (bahah-i) sit (paas-i = near) with i.e. seek the company of (kooriara = false ones) deceitful persons (phir-i) again.

(Ko) any one may (veykhah-u = see) reflect (man-i) in the mind and will (nirjaas = decide) conclude that (Koorr-u) falsehood/false people cannot (gaddaee) mix (vich-i) in (sachey) truthfulness/sincere persons,

 i.e. a deceitful person is not comfortable in the company of one who is truthful.

ਕੂੜਿਆਰ ਕੂੜਿਆਰੀ ਜਾਇ ਰਲੇ ਸਚਿਆਰ ਸਿਖ ਬੈਠੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥੨੬॥

Kūṛi▫ār kẖūṛi▫ārī jā▫e rale sacẖiār sikẖ baiṯẖe saṯgur pās. ||26||

Hence, (koorriar) deceitful persons (jaaey) go and (raley) mix with other (koorriari) deceitful ones and the Sikhs (baitthey) keep siting (paas-i) with/follow (satigur) the true guru. 26.

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ਸਲੋਕ ਮ: ੫ ॥   ਰਹਦੇ ਖੁਹਦੇ ਨਿੰਦਕ ਮਾਰਿਅਨੁ ਕਰਿ ਆਪੇ ਆਹਰੁ ॥  ਸੰਤ ਸਹਾਈ ਨਾਨਕਾ ਵਰਤੈ ਸਭ ਜਾਹਰੁ ॥੧॥

Salok mėhlā 5.   Rahḏe kẖuhḏe ninḏak māri▫an kar āpe āhar.

Sanṯ sahā▫ī nānkā varṯai sabẖ jāhar. ||1||

Slok of the fifth Guru. Out of those who malign the guru, some realize and make amends. The Creator (aapey) IT-self (kar-i aahar = makes effort) arranges (maarian) to destroy (rahdey khuhdey) the remaining (nindak) slanderers, i.e. opposition to those who conform to Divine commands does not last long.

The Almighty (sahaaee = helper) protects (sant) the devotees wherever they are; this shows IT (jaahar-u) manifests and is (vartai) present (sabh = all) everywhere. 1.

ਮ: ੫ ॥   ਮੁੰਢਹੁ ਭੁਲੇ ਮੁੰਢ ਤੇ ਕਿਥੈ ਪਾਇਨਿ ਹਥੁ ॥   ਤਿੰਨੈ ਮਾਰੇ ਨਾਨਕਾ ਜਿ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥੨॥

Mėhlā 5.   Mundẖhu bẖule mundẖ ṯe kithai pā▫in hath.   Ŧinnai māre nānkā jė karaṇ kāraṇ samrath. ||2||

Slok of the fifth Guru. Those who (bhuley) go astray (tey) from (munddh) the beginning i.e. who were born with the nature of being oblivious of the Creator, (kithai) where can they (paain-i) put their (hath) hands i.e. where can they seek solace?

They are (maarey = beaten) accursed by (tinai = that) the Creator who is (samrath-u) capable and (kaaran) the cause things karan) done, i.e. nothing can help when one violates rules/Divine commands, says Nanak the fifth. 2.

Note: The heading of this Vaar M: 4 shows the Paurris are of the fourth Guru. However, the heading Paurri has suffix 5, i.e. is of the fifth Guru. This happens in some Vaars which are long – having more than 24 Paurris. In all of them, such Paurris are of the fifth Guru.

Note: The Paurri points out that people try to hide their misdeeds. However, their conscience, and the Divine Spirit notice them. They face retribution both in life and in the hereafter, according to law of action and reaction.

ਪਉੜੀ ੫ ॥   ਲੈ ਫਾਹੇ ਰਾਤੀ ਤੁਰਹਿ ਪ੍ਰਭੁ ਜਾਣੈ ਪ੍ਰਾਣੀ ॥  ਤਕਹਿ ਨਾਰਿ ਪਰਾਈਆ ਲੁਕਿ ਅੰਦਰਿ ਠਾਣੀ ॥

Pa▫oṛī 5.   Lai fāhe rāṯī ṯurėh parabẖ jāṇai parāṇī. Ŧakėh nār parā▫ī▫ā luk anḏar ṯẖāṇī.

Paurri of the fifth Guru. (Praani) people who aim to commit transgressions (turah-i = walk) set out (raati) at night (lai) taking with them (phaahey = nooses) means of doing so but (prabh) the Almighty within (jaanai) knows it all.

Some (takah-i = see) become intimate with (praaeea) others’ (naar-i) women (luk-i) hiding (andar-i tthaani = inner place) behind cover.

ਸੰਨ੍ਹ੍ਹੀ ਦੇਨ੍ਹ੍ਹਿ ਵਿਖੰਮ ਥਾਇ ਮਿਠਾ ਮਦੁ ਮਾਣੀ ॥  ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਆਪੇ ਪਛੁਤਾਣੀ ॥

Sanĥī ḏeniĥ vikẖamm thā▫e miṯẖā maḏ māṇī.  Karmī āpo āpṇī āpe pacẖẖuṯāṇī.

Some (sa’nnhi den) break into (vikha’mm) difficult (thaaey) places and (maani) consider (mad-u) alcohol (mittha) sweet, i.e. they like evil ways.

Everyone faces consequences of one’s (aapni) own (karmi) deeds; the wrongdoers suffer and (pachhutaani) repent (aapey = self) for their deeds.

ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਤਿਲ ਪੀੜੇ ਘਾਣੀ ॥੨੭॥

Ajrā▫īl faresṯā ṯil pīṛe gẖāṇī. ||27||

(Phareysta) the angel of death Ajraaeel – Muslim equivalent of Jam – subjects them to torture, like (til) sesame seeds are (peerrey) ground in (ghaani) the oil extracting machine. 27.

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ਸਲੋਕ ਮ: ੫ ॥   ਸੇਵਕ ਸਚੇ ਸਾਹ ਕੇ ਸੇਈ ਪਰਵਾਣੁ ॥  ਦੂਜਾ ਸੇਵਨਿ ਨਾਨਕਾ ਸੇ ਪਚਿ ਪਚਿ ਮੁਏ ਅਜਾਣ ॥੧॥

Salok mėhlā 5.   Sevak sacẖe sāh ke se▫ī parvāṇ.  Ḏūjā sevan nānkā se pacẖ pacẖ mu▫e ajāṇ. ||1||

Slok of the fifth Guru. (Seyee) only those who (seyvak = servants, key = of) obey (sachey) true (saah) king almighty (parvaan-u) are accepted i.e. no faults are found with them.

Those who (sevan-i) serve/obey (dooja) others, such (ajaan) ignorant people (muey) die (pach-i pach-i = burning) suffering i.e. they ever remain in cycles of births and deaths, says fifth Nanak. 1.

ਮ: ੫ ॥   ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਪ੍ਰਭ ਮੇਟਣਾ ਨ ਜਾਇ ॥   ਰਾਮ ਨਾਮੁ ਧਨੁ ਵਖਰੋ ਨਾਨਕ ਸਦਾ ਧਿਆਇ ॥੨॥

Mėhlā 5.   Jo ḏẖur likẖi▫ā lekẖ parabẖ metṇā na jā▫e.   Rām nām ḏẖan vakẖro Nānak saḏā ḏẖi▫ā▫e. ||2||

Slok of the fifth Guru. (Jo) whatever (likhia) has been written (leykh-u = writing) in one’s nature (dhur-i) at the source (prabh) by the Almighty, i.e. has become their nature, based on past deeds – that (na jaaey) cannot be (meyttna) effaced

Therefore, one should (sadaa) ever (dhiaae) remember to live by (raam naam-u) Divine commands; they are (dhan-u) the wealth and (vakhar = merchandise) possessions – that accompany even on death, says the fifth Nanak. 2.

ਪਉੜੀ ੫ ॥   ਨਾਰਾਇਣਿ ਲਇਆ ਨਾਠੂੰਗੜਾ ਪੈਰ ਕਿਥੈ ਰਖੈ ॥   ਕਰਦਾ ਪਾਪ ਅਮਿਤਿਆ ਨਿਤ ਵਿਸੋ ਚਖੈ ॥

Pa▫oṛī 5.   Nārā▫iṇ la▫i▫ā nāṯẖūʼngaṛā pair kithai rakẖai.   Karḏā pāp amiṯi▫ā niṯ viso cẖakẖai.

Paurri of the fifth Guru. (Kithai) where can one who has (laia) received (naatthoongra) kick from (naaraain) the Master, (rakhai) put his/her (pair) foot i.e. one who is rejected by the Divine has nowhere to go to; this happens to the following people:

S/he (karda) does/commits (amitia) unlimited (paap) transgressions (nit) ever (chakhe) tasting (visoo) poison i.e. lives in vices.

ਨਿੰਦਾ ਕਰਦਾ ਪਚਿ ਮੁਆ ਵਿਚਿ ਦੇਹੀ ਭਖੈ ॥   ਸਚੈ ਸਾਹਿਬ ਮਾਰਿਆ ਕਉਣੁ ਤਿਸ ਨੋ ਰਖੈ ॥

Ninḏā karḏā pacẖ mu▫ā vicẖ ḏehī bẖakẖai.   Sacẖai sāhib māri▫ā ka▫uṇ ṯis no rakẖai.

One who (karda = does) indulges in (ninda) slander, (pach mua) perishes (bhakhai) burning (vich) in (dehi) the body i.e. harms him/her-self;

one whom (sachai) the Eternal (sahib) Master (maaria = kills) rejects (kaun) who can (rakhai = keep) give solace to (tis) that person? i.e. no one can help one accursed of the Almighty.

ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਗਤੀ ਜੋ ਪੁਰਖੁ ਅਲਖੈ ॥੨੮॥

Nānak ṯis sarṇāgaṯī jo purakẖ alkẖai. ||28||

Let us therefore seek to be in (sarnaagti = sanctuary) the care of the Almighty; IT is (alakh) unseen but (purakh) all-pervasive – let us live by IT’s commands, says the fifth Nanak. 28.

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ਸਲੋਕ ਮ: ੫ ॥   ਨਰਕ ਘੋਰ ਬਹੁ ਦੁਖ ਘਣੇ ਅਕਿਰਤਘਣਾ ਕਾ ਥਾਨੁ ॥  ਤਿਨਿ ਪ੍ਰਭਿ ਮਾਰੇ ਨਾਨਕਾ ਹੋਇ ਹੋਇ ਮੁਏ ਹਰਾਮੁ ॥੧॥

Salok mėhlā 5.   Narak gẖor baho ḏukẖ gẖaṇe akiraṯ▫gẖaṇā kā thān.  Ŧin parabẖ māre nānkā ho▫e ho▫e mu▫e harām. ||1||

Slok of the fifth Guru. The (ghor) terrible (narak = hell) cycles of births and deaths with (ghaney) much (dukh) suffering, is (thaan-u) the place (ka) for (akiratghanaa) the un-thankful i.e. who receive from the Divine and the society but do not acknowledge and pay back.

Such persons are (maarey = beaten) rejected by (tin-i prabh-i) the Creator; they (muey) die (hoey hoey) being (haraam) unrighteous, i.e. not obeying Divine commands, says the fifth Nanak. 1.

ਮ: ੫ ॥   ਅਵਖਧ ਸਭੇ ਕੀਤਿਅਨੁ ਨਿੰਦਕ ਕਾ ਦਾਰੂ ਨਾਹਿ ॥   ਆਪਿ ਭੁਲਾਏ ਨਾਨਕਾ ਪਚਿ ਪਚਿ ਜੋਨੀ ਪਾਹਿ ॥੨॥

Mėhlā 5.   Avkẖaḏẖ sabẖe kīṯi▫an ninḏak kā ḏārū nāhi.   Āp bẖulā▫e nānkā pacẖ pacẖ jonī pāhi. ||2||

Slok of the fifth Guru. (Avkhadh) cure (keetian-u) have been made for (sabh = all) for every other affliction, but there is (naahi) no (daaroo) cure (ka) for (nindak-u) the slanderer.

S/he (bhulaaey) are led astray (aap-i = self) by the Creator IT-self and (pach-i pach-i) keep suffering (paahi) by being put in numerous (joni) life forms – in cycles of births and deaths, says Nanak the fifth. 2.

ਪਉੜੀ ੫ ॥   ਤੁਸਿ ਦਿਤਾ ਪੂਰੈ ਸਤਿਗੁਰੂ ਹਰਿ ਧਨੁ ਸਚੁ ਅਖੁਟੁ ॥  ਸਭਿ ਅੰਦੇਸੇ ਮਿਟਿ ਗਏ ਜਮ ਕਾ ਭਉ ਛੁਟੁ ॥   ਕਾਮ ਕ੍ਰੋਧ ਬੁਰਿਆਈਆਂ ਸੰਗਿ ਸਾਧੂ ਤੁਟੁ ॥

Pa▫oṛī 5.   Ŧus ḏiṯā pūrai saṯgurū har ḏẖan sacẖ akẖut.  Sabẖ anḏese mit ga▫e jam kā bẖa▫o cẖẖut.   Kām kroḏẖ buri▫ā▫ī▫āʼn sang sāḏẖū ṯut.

Paurri of the fifth Guru. One to whom (poorey) the perfect (satiguru) true guru (tus-i) is pleased to (ditaa = give) impart (dhan-u) the wealth of awareness of (har-i) Divine virtues which is (sach-u) eternal and (akhutt-u) inexhaustible.

 (Sabh) all (andeysey) fears/apprehensions of that person, (mitt-i gaey) are removed, and fear of (jam) Divine justice death (chhutt-u) obviated.

(Buriaaia) vices like (kaam) lust and (krodh) wrath (tutt-u = break) disappear (sang-i) with company/guidance of (saadhoo) the guru.

ਵਿਣੁ ਸਚੇ ਦੂਜਾ ਸੇਵਦੇ ਹੁਇ ਮਰਸਨਿ ਬੁਟੁ ॥   ਨਾਨਕ ਕਉ ਗੁਰਿ ਬਖਸਿਆ ਨਾਮੈ ਸੰਗਿ ਜੁਟੁ ॥੨੯॥

viṇ sacẖe ḏūjā sevḏe hu▫e marsan but.   Nānak ka▫o gur bakẖsi▫ā nāmai sang jut. ||29||

On the other hand, those who (sevdey) serve (dooja) any other, (vin = without) but (sachey) the Eternal, i.e. act by self-will, they (marsan-i) shall perish (hoey butt-u = inebriated) in ignorance.

One who is (bakhsia) blessed by the guru, s/he remains (jutt-u = attached) one (sang-i) with/conforms to (naamai) Divine commands – and does not suffer, says fifth Nanak. 29.