SGGS pp 1100-1102, Maaroo Vaar M: 5, Paurris 19-23 of 23

 

ਸਲੋਕ ਡਖਣੇ ਮਃ ੫ ॥ ਸੈ ਨੰਗੇ ਨਹ ਨੰਗ ਭੁਖੇ ਲਖ ਨ ਭੁਖਿਆ ॥ ਡੁਖੇ ਕੋੜਿ ਨ ਡੁਖ ਨਾਨਕ ਪਿਰੀ ਪਿਖੰਦੋ ਸੁਭ ਦਿਸਟਿ ॥੧॥

Salok dakẖ▫ṇe mėhlā 5.  Sai nange nah nang bẖukẖe lakẖ na bẖukẖi▫ā.  Dukẖe koṛ na dukẖ Nānak pirī pikẖanḏo subẖ ḏisat. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. They (nah) do not feel (nang) being naked even if (nangey) naked for (sau) a hundred days; and are not (bhukhiaa) hungry even if (bhukhey) hungry for (lakh) a hundred thousand days.

And feel no (ddukh) agony with (korr-i = crore/ten million) millions of (ddukhey) pains, if (piri) beloved Almighty (pikhando = sees) casts (distt-i/dristti) sight of (subh = good) grace on them. 1.

 

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ਮਃ ੫ ॥ ਸੁਖ ਸਮੂਹਾ ਭੋਗ ਭੂਮਿ ਸਬਾਈ ਕੋ ਧਣੀ ॥ ਨਾਨਕ ਹਭੋ ਰੋਗੁ ਮਿਰਤਕ ਨਾਮ ਵਿਹੂਣਿਆ ॥੨॥

Mėhlā 5.  Sukẖ samūhā bẖog bẖūm sabā▫ī ko ḏẖaṇī.  Nānak habẖo rog mirṯak nām vihūṇi▫ā. ||2||

 

Prologue by the fifth Guru in southern Punjabi language. On the other hand, one who has (samooha) all (sukh) comforts to (bhog) enjoy and is (dhani) the master of (sabaai) all (bhoom-i = land) the world,

But is (vihooniaa) bereft of Naam – awareness of Divine virtues and commands – s/he (mirtak) is like a dead person, because s/he has (habho) every (rog-u) ailment/vice, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਹਿਕਸ ਕੂੰ ਤੂ ਆਹਿ ਪਛਾਣੂ ਭੀ ਹਿਕੁ ਕਰਿ ॥ ਨਾਨਕ ਆਸੜੀ ਨਿਬਾਹਿ ਮਾਨੁਖ ਪਰਥਾਈ ਲਜੀਵਦੋ ॥੩॥

Mėhlā 5.  Hikas kūʼn ṯū āhi pacẖẖāṇū bẖī hik kar.  Nānak āsṛī nibāhi mānukẖ parthā▫ī lajīvḏo. ||3||

 

Prologue by the fifth Guru in southern Punjabi language. O human being, (too) you should (aah-i) yearn (koo-n) for (hikas) the One Master, (bhi) also (kar-i) make (hik-u) the One as your (pachaanoo = acquaintance) friend.

IT (nibaah-i) fulfils (aasrri) wishes while reliance (parthaaee) on (maanukh) human beings (lajeevdo) humiliates, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਨਿਹਚਲੁ ਏਕੁ ਨਰਾਇਣੋ ਹਰਿ ਅਗਮ ਅਗਾਧਾ ॥ ਨਿਹਚਲੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਸੁ ਸਿਮਰਤ ਹਰਿ ਲਾਧਾ ॥

Pa▫oṛī.   Nihcẖal ek nārā▫iṇo har agam agāḏẖā.  Nihcẖal nām niḏẖān hai jis simraṯ har lāḏẖā.

 

(Paurri) stanza by the fifth Guru. (Eyk-u) the One (naraaino) Almighty (har-i) Master who is (agam) beyond reach and (agaadhaa = bottomless) unfathomable, is (nihchal-u = unshakable) eternal.

(Nidhaan-u = treasure) the valuable (naam-u) Divine virtues and commands, by (simrat) keeping in mind and practice of (jis-u) which, (har-i) the Almighty is (laadhaa) found within (hai) is (nihchal-u = unshakable) ever applicable.

 

ਨਿਹਚਲੁ ਕੀਰਤਨੁ ਗੁਣ ਗੋਬਿੰਦ ਗੁਰਮੁਖਿ ਗਾਵਾਧਾ ॥ ਸਚੁ ਧਰਮੁ ਤਪੁ ਨਿਹਚਲੋ ਦਿਨੁ ਰੈਨਿ ਅਰਾਧਾ ॥

Nihcẖal kīrṯan guṇ gobinḏ gurmukẖ gāvāḏẖā.  Sacẖ ḏẖaram ṯap nihcẖalo ḏin rain arāḏẖā.

 

 (Gaavaadha) singing of (keertan-u) glory of (gun) virtues of (gobind = master of the world) the Almighty (gurmukh-i) with the guru’s guidance is (nihchal) the sure way to find God.

(Araadhaa) invoking the Almighty (din-u) day and (rain-i) night is (nihchlo) the true (sach-u) truthful living, as is (dharam-u) performing one’s duties and (tap-u) austerities – even in difficulty.

 

ਦਇਆ ਧਰਮੁ ਤਪੁ ਨਿਹਚਲੋ ਜਿਸੁ ਕਰਮਿ ਲਿਖਾਧਾ ॥ ਨਿਹਚਲੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਿਆ ਸੋ ਟਲੈ ਨ ਟਲਾਧਾ ॥

Ḏa▫i▫ā ḏẖaram ṯap nihcẖalo jis karam likẖāḏẖā.  Nihcẖal masṯak lekẖ likẖi▫ā so talai na talāḏẖā.

 

One in (jis-u) whose (karam-i) destiny it is so (likaadhaa) written, s/he is (nihchlo) steadfast in virtues of (daiaa) compassion, (dharam-u) dutiful-ness and (tap-u) austerities – obedience to Divine commands under all circumstances.

(Leykh-u) writing/destiny (likihiaa) written (mastak-i) on the forehead is (nihchal-u) inevitable and (so) that cannot (ttalai) be stopped by trying to (ttalaadha) stop.

 

ਨਿਹਚਲ ਸੰਗਤਿ ਸਾਧ ਜਨ ਬਚਨ ਨਿਹਚਲੁ ਗੁਰ ਸਾਧਾ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਦਾ ਸਦਾ ਆਰਾਧਾ ॥੧੯॥

Nihcẖal sangaṯ sāḏẖ jan bacẖan nihcẖal gur sāḏẖā.  Jin ka▫o pūrab likẖi▫ā ṯin saḏā saḏā ārāḏẖā. ||19||

 

(Sangat-i) company of (saadh = holy, jan = persons) the holy congregation is the sure way to find God; as are (bhachan = words) teachings of (gur = guru, saadh = saint) the saint-guru.

Those (kau) to whom, i.e. in whose destiny, it is so (likhiaa) written (poorab-i) based on past deeds, (tin) they (sadaa sdaa) forever (aaraadha = invoke) remember and obey the Almighty. 19

 

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ਸਲੋਕ ਡਖਣੇ ਮਃ ੫ ॥ ਜੋ ਡੁਬੰਦੋ ਆਪਿ ਸੋ ਤਰਾਏ ਕਿਨ੍ਹ੍ਹ ਖੇ ॥ ਤਾਰੇਦੜੋ ਭੀ ਤਾਰਿ ਨਾਨਕ ਪਿਰ ਸਿਉ ਰਤਿਆ ॥੧॥

Salok dakẖ▫ṇe mėhlā 5.  Jo dubanḏo āp so ṯarā▫e kinĥ kẖe.  Ŧāreḏaṛo bẖī ṯār Nānak pir si▫o raṯi▫ā. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. One (jo) who is (aapi) him/her-self (ddubando) drowning, (so) that person (taraaey) take across (kin khey = whom?) no one.

One who is (ratiaa) imbued (sio) with love of (pir) the Master – not only gets across him/her-self but – , (taaredrro) ferries others also (taar-i) while getting across, says fifth Nanak. 1.

 

Message: We should carefully choose whom to follow on the spiritual path to overcome vices in life.

 

ਮਃ ੫ ॥ ਜਿਥੈ ਕੋਇ ਕਥੰਨਿ ਨਾਉ ਸੁਣੰਦੋ ਮਾ ਪਿਰੀ ॥ ਮੂੰ ਜੁਲਾਊਂ ਤਥਿ ਨਾਨਕ ਪਿਰੀ ਪਸੰਦੋ ਹਰਿਓ ਥੀਓਸਿ ॥੨॥

Mėhlā 5.  Jithai ko▫e kathann nā▫o suṇanḏo mā pirī.  Mūʼn julā▫ūʼn ṯath Nānak pirī pasanḏo hari▫o thī▫os. ||2||

 

Prologue by the fifth Guru. (Jithai) wherever (koey) someone (kathann-i = says) gives awareness of (naau) Naam or Divine virtues and commands of (ma) my (piri) Beloved Master, or (suhnando) listens to them:

(Moo’n) I (julaaoo-n) go there and (theeos-i) be (hario = green) enlivened to (pasando) see/find (piri) the Beloved, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਮੇਰੀ ਮੇਰੀ ਕਿਆ ਕਰਹਿ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸਨੇਹ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣੀਆ ਨਿਮੁਣੀਆਦੀ ਦੇਹ ॥੩॥

Mėhlā 5.  Merī merī ki▫ā karahi puṯar kalṯar saneh.  Nānak nām vihūṇī▫ā nimuṇī▫āḏī ḏeh. ||3||

 

Prologue by the fifth Guru. (Kiaa) why do you (karah-i) say (meyri meyri) my and mine, i.e. why are you so attached with and (sneyh) love (putr = sons) children and (klatr) the spouse, and have forgotten God?

Remember, (deyh = body) those (vihoonia) bereft of living by Naam, i.e. Divine virtues and commands, (nimuneeaadi = without foundation) get no support in the world or in the hereafter, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਨੈਨੀ ਦੇਖਉ ਗੁਰ ਦਰਸਨੋ ਗੁਰ ਚਰਣੀ ਮਥਾ ॥ ਪੈਰੀ ਮਾਰਗਿ ਗੁਰ ਚਲਦਾ ਪਖਾ ਫੇਰੀ ਹਥਾ ॥

Pa▫oṛī.  Nainī ḏekẖ▫a▫u gur ḏarsano gur cẖarṇī mathā.  Pairī mārag gur cẖalḏā pakẖā ferī hathā.

 

Stanza by the fifth Guru. I wish to (deykhau) see (darsano = sight) the life example of (gur) the guru (naini) with eyes and place my (mathaa) forehead on (charni) on feet of the guru, i.e. pay obeisance and follow the example of the guru.

(Pairi) with the feet, I (chalda) walk (maarag-i) on the path told by the guru and (pheyri) wave (pakhaa) hand-held fan, i.e. obey the guru and look after him.

 

ਅਕਾਲ ਮੂਰਤਿ ਰਿਦੈ ਧਿਆਇਦਾ ਦਿਨੁ ਰੈਨਿ ਜਪੰਥਾ ॥ ਮੈ ਛਡਿਆ ਸਗਲ ਅਪਾਇਣੋ ਭਰਵਾਸੈ ਗੁਰ ਸਮਰਥਾ ॥

Akāl mūraṯ riḏai ḏẖi▫ā▫iḏā ḏin rain japanthā.  Mai cẖẖadi▫ā sagal apā▫iṇo bẖarvāsai gur samrathā.

 

I (dhiaaida) invoke (japantha) remember and obey the Almighty (moorat-i) the embodiment of (akaal) timelessness/deathlessness (din-u) day and (rain-i) night.

(Mai) I (chhaddiaa) have given up (saagal) all (apaaino = self/ego) self-will (bharvaasi) with reliance on teachings of the guru who is (samrathaa) capable of guiding to avoid vices.

 

ਗੁਰਿ ਬਖਸਿਆ ਨਾਮੁ ਨਿਧਾਨੁ ਸਭੋ ਦੁਖੁ ਲਥਾ ॥ ਭੋਗਹੁ ਭੁੰਚਹੁ ਭਾਈਹੋ ਪਲੈ ਨਾਮੁ ਅਗਥਾ ॥

Gur bakẖsi▫ā nām niḏẖān sabẖo ḏukẖ lathā.  Bẖogahu bẖuncẖahu bẖā▫īho palai nām agthā.

 

The guru (bakhsiaa) graciously imparted (nidhaan-u = treasure) the wealth of awareness of (naam-u) Divine virtues and commands; I obey them and (sabho) all (dukh-u) distress is (lathaa = removed) obviated.

O (bhaaeeho) brethren, (bhogahu = eat, bhunchahu = drink) enjoy living by Naam (agathaa/akath) of the Ineffable Almighty; it is (palai = possession) within you.

 

ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦਿੜੁ ਸਦਾ ਕਰਹੁ ਗੁਰ ਕਥਾ ॥ ਸਹਜੁ ਭਇਆ ਪ੍ਰਭੁ ਪਾਇਆ ਜਮ ਕਾ ਭਉ ਲਥਾ ॥੨੦॥

Nām ḏān isnān ḏiṛ saḏā karahu gur kathā.  Sahj bẖa▫i▫ā parabẖ pā▫i▫ā jam kā bẖa▫o lathā. ||20||

 

Have (dirr-u/drirr) firm commitment to (naam-u) Divine virtues and commands, (daan-u = alms) share and (isnaan-u = bath) purify yourselves – through living by Naam.

I (bhaiaa = happened) have attained (sahj-u) steadfastness in living by Naam and (paaiaa) found (prabh-u) the Master; (bhau) fear (ka) of (jam) the agent of Divine justice has (lathaa = removed) gone. 20.

 

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ਸਲੋਕ ਡਖਣੇ ਮਃ ੫ ॥ ਲਗੜੀਆ ਪਿਰੀਅੰਨਿ ਪੇਖੰਦੀਆ ਨਾ ਤਿਪੀਆ ॥ ਹਭ ਮਝਾਹੂ ਸੋ ਧਣੀ ਬਿਆ ਨ ਡਿਠੋ ਕੋਇ ॥੧॥

Salok dakẖ▫ṇe mėhlā 5.  Lagṛī▫ā pirī▫ann pekẖanḏī▫ā nā ṯipī▫ā.  Habẖ majẖāhū so ḏẖaṇī bi▫ā na diṯẖo ko▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. My eyes are (lagrreeaa) fixed (pireeann-i) on the Beloved and are not (tipeeaa/tripteeaa) satisfied (pekhandeeaa) seeing, i.e. no amount of company of the Almighty is enough.

(So) that One (dhani) Master is present (majhaahoo) in (habh) all; I have not (dditthaa) seen (koey) anyone (biaa = second) else like IT. 1.

 

ਮਃ ੫ ॥ ਕਥੜੀਆ ਸੰਤਾਹ ਤੇ ਸੁਖਾਊ ਪੰਧੀਆ ॥ ਨਾਨਕ ਲਧੜੀਆ ਤਿੰਨਾਹ ਜਿਨਾ ਭਾਗੁ ਮਥਾਹੜੈ ॥੨॥

Mėhlā 5.  Kathṛī▫ā sanṯāh ṯe sukẖā▫ū panḏẖī▫ā.  Nānak laḏẖ▫ṛī▫ā ṯinnāh jinā bẖāg mathāhaṛai. ||2||

 

Prologue by the fifth Guru. (Katthrreea = words) instructions which (santaah) the saints give, (tey) they bring (sukhaaoo) comfort (pandheeaa = travellers) in leading life.

They (ladhrreeaa = found) are received (tinaah) by those (jinaa) who have this (bhaag-u) good fortune written (mathaahrrai) on foreheads, i.e. in their destiny, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਡੂੰਗਰਿ ਜਲਾ ਥਲਾ ਭੂਮਿ ਬਨਾ ਫਲ ਕੰਦਰਾ ॥ ਪਾਤਾਲਾ ਆਕਾਸ ਪੂਰਨੁ ਹਭ ਘਟਾ ॥ ਨਾਨਕ ਪੇਖਿ ਜੀਓ ਇਕਤੁ ਸੂਤਿ ਪਰੋਤੀਆ ॥੩॥

Mėhlā 5.  Dūngar jalā thalā bẖūm banā fal kanḏrā.  Pāṯālā ākās pūran habẖ gẖatā. Nānak pekẖ jī▫o ikaṯ sūṯ paroṯī▫ā. ||3||

 

Prologue by the fifth Guru. Be it (ddoongarr-i) on mountains, (jalaa) in water, (thalaa) deserts, (bhoom-i) on/in the earth (banaa) jungles, (phal) fruits and (kandra) vegetables grown under soil – like carrots and radish.

In (paataala) nether regions or (aakaasa) in the sky; the Almighty (pooran-u = filling) is present in (habh) all (ghattaa) bodies/minds.

(Jeeo = live) be happy (peykh-i) to see all as they are (protiaa) strung on (ikat-u) one (soot-i) string, i.e. are creatures of, and rely on, the One Almighty, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਹਰਿ ਜੀ ਮਾਤਾ ਹਰਿ ਜੀ ਪਿਤਾ ਹਰਿ ਜੀਉ ਪ੍ਰਤਿਪਾਲਕ ॥ ਹਰਿ ਜੀ ਮੇਰੀ ਸਾਰ ਕਰੇ ਹਮ ਹਰਿ ਕੇ ਬਾਲਕ ॥

Pa▫oṛī.  Har jī māṯā har jī piṯā har jī▫o parṯipālak.  Har jī merī sār kare ham har ke bālak.

 

Stanza by the fifth Guru. (Ji) the revered (har-i) Almighty is my (maata) mother, (pitaa) father and (pratipaalak) nurturer.

The revered Almighty (saar karey) takes care (meyri = my) of me; (ham) we are all (baalak) children (key) of (har-i) the Almighty.

 

ਸਹਜੇ ਸਹਜਿ ਖਿਲਾਇਦਾ ਨਹੀ ਕਰਦਾ ਆਲਕ ॥ ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰਦਾ ਗਲ ਸੇਤੀ ਲਾਇਕ ॥ ਮੁਹਿ ਮੰਗਾਂ ਸੋਈ ਦੇਵਦਾ ਹਰਿ ਪਿਤਾ ਸੁਖਦਾਇਕ ॥

Sėhje sahj kẖilā▫iḏā nahī karḏā ālak.  A▫ugaṇ ko na cẖiṯārḏā gal seṯī lā▫ik.  Muhi mangāʼn so▫ī ḏevḏā har piṯā sukẖ▫ḏā▫ik.

 

IT (sahjey) naturally and (sahaj-i) steadfastly (khilaaida) feeds us and is not (karda = do, aalak = laziness) indifferent.

IT does not (chitaarda) keep in mind (augun-u) any fault and (laaik = touches, seyti =with, gal = throat with throat) embraces, i.e. ignores all faults.

(har-i) the Almighty is my (pitaa) father, (sukhdaaik) provides comforts to me (deyvda) gives (soi) that I (manga) ask (muh-i) with my mouth.

 

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ਗਿਆਨੁ ਰਾਸਿ ਨਾਮੁ ਧਨੁ ਸਉਪਿਓਨੁ ਇਸੁ ਸਉਦੇ ਲਾਇਕ ॥ ਸਾਝੀ ਗੁਰ ਨਾਲਿ ਬਹਾਲਿਆ ਸਰਬ ਸੁਖ ਪਾਇਕ ॥ ਮੈ ਨਾਲਹੁ ਕਦੇ ਨ ਵਿਛੁੜੈ ਹਰਿ ਪਿਤਾ ਸਭਨਾ ਗਲਾ ਲਾਇਕ ॥੨੧॥

Gi▫ān rās nām ḏẖan sa▫opi▫on is sa▫uḏe lā▫ik.  Sājẖī gur nāl bahāli▫ā sarab sukẖ pā▫ik.  Mai nālahu kaḏe na vicẖẖuṛai har piṯā sabẖnā galā lā▫ik. ||21||

 

IT has (saupion-u = given) imparted (raas-i, dhan-u) wealth of (giaan-u) awareness of (naam-u) Divine virtues and commands (laaik) fit to enable (is-u) this (saudey = business) to lead life in the world.

IT (bahaaliaa = causes to sit, naal-i = with) enables (saajhi) to share wisdom of (gur) the guru by using which I (paaik) obtain (sarab) all (sukh) comforts/peace.

IT (kadey na) never (vichhurrai) separates (naalhu) from (mai) me; (har-i) the Almighty (pitaa) father is (laaik) capable of (sabhna) all (galaa) things, i.e. is Omnipotent. 21.

 

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ਸਲੋਕ ਡਖਣੇ ਮਃ ੫ ॥ ਨਾਨਕ ਕਚੜਿਆ ਸਿਉ ਤੋੜਿ ਢੂਢਿ ਸਜਣ ਸੰਤ ਪਕਿਆ ॥ ਓਇ ਜੀਵੰਦੇ ਵਿਛੁੜਹਿ ਓਇ ਮੁਇਆ ਨ ਜਾਹੀ ਛੋੜਿ
॥੧॥

Salok dakẖ▫ṇe mėhlā 5.  Nānak kacẖṛi▫ā si▫o ṯoṛ dẖūdẖ sajaṇ sanṯ paki▫ā.  O▫e jīvande vicẖẖuṛėh o▫e mu▫i▫ā na jāhī cẖẖoṛ. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. Says the fifth Guru: O human being, (torr-i) break attachment (sio) with (kachrriaa = false) mortal friends/relatives and (ddhooddh-i) look for (pakiaa = firm) true (sajan) friends (sant) guru, i.e. do not be attached to the mortals for support but rely on the guru’s teachings.

(Oey = they) the mortals (vichhurrey) are separated (jeevandey) while alive, but (oey = they) the true guru’s teachings do not (jaahi chhorr-i) abandon (muiaa) on death, i.e. the true guru’s teachings to live by Naam help here and accompany to the hereafter. 1.

 

ਮਃ ੫ ॥ ਨਾਨਕ ਬਿਜੁਲੀਆ ਚਮਕੰਨਿ ਘੁਰਨ੍ਹ੍ਹਿ ਘਟਾ ਅਤਿ ਕਾਲੀਆ ॥ ਬਰਸਨਿ ਮੇਘ ਅਪਾਰ ਨਾਨਕ ਸੰਗਮਿ ਪਿਰੀ ਸੁਹੰਦੀਆ ॥੨॥

Mėhlā 5.  Nānak bijulī▫ā cẖamkann gẖurniĥ gẖatā aṯ kālī▫ā.  Barsan megẖ apār Nānak sangam pirī suhanḏī▫ā. ||2||

 

Prologue by the fifth Guru in southern Punjabi language. When (bijuleea) lightnings (chamkann-I flash) strike, (at-i) highly (kaaleeaa) dark (ghattaa) clouds (ghuran-i) thunder.

And (barsan) drop rain (apaar = infinite) heavily, the wife (suhandeeaa) feels good (sangam-i = confluence) in company of (piri) the husband, i.e. God alone can provide solace in terrifying situations. 2.

 

ਮਃ ੫ ॥ ਜਲ ਥਲ ਨੀਰਿ ਭਰੇ ਸੀਤਲ ਪਵਣ ਝੁਲਾਰਦੇ ॥ ਸੇਜੜੀਆ ਸੋਇੰਨ ਹੀਰੇ ਲਾਲ ਜੜੰਦੀਆ ॥ ਸੁਭਰ ਕਪੜ ਭੋਗ ਨਾਨਕ ਪਿਰੀ ਵਿਹੂਣੀ ਤਤੀਆ ॥੩॥

Mėhlā 5. Jal thal nīr bẖare sīṯal pavaṇ jẖulārḏe.  Sejṛī▫ā so▫inn hīre lāl jaṛanḏī▫ā.  Subẖar kapaṛ bẖog Nānak pirī vihūṇī ṯaṯī▫ā. ||3||

 

Prologue by the fifth Guru in southern Punjabi language. When (jal= water) lakes/rives and (thal) land are (bharey) full of (neer) water, and (seetal) cool (pavan) breeze (jhuaardey) flows, i.e. in such pleasant circumstances:

And with (soinn-i) golden (seyjrreea) bed (jarraneeaad) imbedded with and (heerey) jewels, and (subhar) wedding (kaparr) dress, the woman feels (tateeaa = hot) uncomfortable (vihooni) without (piri) the husband, i.e. all comforts of the world cannot provide succor the way being in care of the Almighty does, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਕਾਰਣੁ ਕਰਤੈ ਜੋ ਕੀਆ ਸੋਈ ਹੈ ਕਰਣਾ ॥ ਜੇ ਸਉ ਧਾਵਹਿ ਪ੍ਰਾਣੀਆ ਪਾਵਹਿ ਧੁਰਿ ਲਹਣਾ ॥

Pa▫oṛī.  Kāraṇ karṯai jo kī▫ā so▫ī hai karṇā.  Je sa▫o ḏẖāvėh parāṇī▫ā pāvahi ḏẖur lahṇā.

 

Stanza by the fifth Guru. (Jo) whatever (kaaran-u = creation) task (kartai) the Creator has (keeaa = made) allotted, (soi) that has to be (karna) done.

And even (jey) if you (dhaavah-i = run) make efforts (sau) in a hundred ways o (praaneeaa) mortal, you shall still (paavah-i) get what is in your (lahna) credit (dhur-i) from the source, i.e. based on deeds.

 

ਬਿਨੁ ਕਰਮਾ ਕਿਛੂ ਨ ਲਭਈ ਜੇ ਫਿਰਹਿ ਸਭ ਧਰਣਾ ॥ ਗੁਰ ਮਿਲਿ ਭਉ ਗੋਵਿੰਦ ਕਾ ਭੈ ਡਰੁ ਦੂਰਿ ਕਰਣਾ ॥

Bin karmā kicẖẖū na labẖ▫ī je firėh sabẖ ḏẖarṇā.  Gur mil bẖa▫o govinḏ kā bẖai dar ḏūr karṇā.

 

(Kichhoo na) nothing is (labhaee) is obtained except (karma) based on deeds, even (jey) if you (phirah-i) wander in (sabh) the whole (dharna = earth) world to achieve otherwise.

(Mil-i) find (gur) the guru, and with his guidance, be in (bhai = fear) obedience to (govind = master of the world) the Almighty to (door-i = far, karna = make) obviate all (bhai, ddar) fear of retribution for deeds.

 

ਭੈ ਤੇ ਬੈਰਾਗੁ ਊਪਜੈ ਹਰਿ ਖੋਜਤ ਫਿਰਣਾ ॥ ਖੋਜਤ ਖੋਜਤ ਸਹਜੁ ਉਪਜਿਆ ਫਿਰਿ ਜਨਮਿ ਨ ਮਰਣਾ ॥

Bẖai ṯe bairāg ūpjai har kẖojaṯ firṇā.  Kẖojaṯ kẖojaṯ sahj upji▫ā fir janam na marṇā.

 

(Bairaag-u) longing/love (oopjai) develops (tey) from (bhai = fear) obedience and one (phirna) goes (khojat) in search of, i.e. to find, the Beloved.

And (khojat khojat) by searching within, (upjiaa) develops (sahj-u) steadfastness in obedience to the Almighty and then there is no (janam-i) being born and (marna) dying (phir-i) again.

 

ਹਿਆਇ ਕਮਾਇ ਧਿਆਇਆ ਪਾਇਆ ਸਾਧ ਸਰਣਾ ॥ ਬੋਹਿਥੁ ਨਾਨਕ ਦੇਉ ਗੁਰੁ ਜਿਸੁ ਹਰਿ ਚੜਾਏ ਤਿਸੁ ਭਉਜਲੁ ਤਰਣਾ ॥੨੨॥

Hi▫ā▫e kamā▫e ḏẖi▫ā▫i▫ā pā▫i▫ā sāḏẖ sarṇā.  Bohith Nānak ḏe▫o gur jis har cẖaṛā▫e ṯis bẖa▫ojal ṯarṇā. ||22||

 

One should (kamaaey = practice) contemplate, (hiaaey) in the mind, and (dhiaaiaa) pay attention to guidance (paaiaa) received (saran = care) from the guru.

(Deyo/dev) the enlightener (gur-u) guru is like (bohith-u) a ship, one (jis-u) whom (har-i) the Almighty (charraaey) causes to embark the ship, i.e. leads to the guru, (tis-u) that person (tarna = swims) gets across (bhavjal-u) the world-ocean of vices, says fifth Nanak. 22.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥

Salok mėhlā 5.  Pahilā maraṇ kabūl jīvaṇ kī cẖẖad ās.  Hohu sabẖnā kī reṇukā ṯa▫o ā▫o hamārai pās. ||1||

 

Prologue by the fifth Guru. O human being, (pahla) first (qabool-i) accept (maran) to die, and (chhadd-i) give up (aas) the wish (ki = of, jeevan = life) to be alive:

(Hohu) be (eynukaa) the dust of feet (ki) of (sabhna) all, (tau) then you will (aau) come (paas-i) to be with (hamaarai) me, says the Almighty. 1.

 

Message: God is found by shedding ego and practicing humility.

 

ਮਃ ੫ ॥ ਮੁਆ ਜੀਵੰਦਾ ਪੇਖੁ ਜੀਵੰਦੇ ਮਰਿ ਜਾਨਿ ॥ ਜਿਨ੍ਹ੍ਹਾ ਮੁਹਬਤਿ ਇਕ ਸਿਉ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥੨॥

Mėhlā 5.  Mu▫ā jīvanḏā pekẖ jīvande mar jān.  Jinĥā muhabaṯ ik si▫o ṯe māṇas parḏẖān. ||2||

 

Prologue by the fifth Guru. (Peykh-u = see) consider (muaa) a dead person, i.e. who gives up ego and obeys God, to be (jeevanda) alive – s/he does not fall prey to egoistic actions leading to vices – and (jaan-i) consider (jeevandey) those who are alive – but forget God – to be (mar-i) dead – they succumb to vices.

(Jinaa) those who have (muhabat-i) love/obedience (siau) with (ik) the One Almighty, (tey) they are (pardhaan = leaders) exalted (maanas) persons. 2.

 

ਮਃ ੫ ॥ ਜਿਸੁ ਮਨਿ ਵਸੈ ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਨ ਆਵੈ ਪੀਰ ॥ ਭੁਖ ਤਿਖ ਤਿਸੁ ਨ ਵਿਆਪਈ ਜਮੁ ਨਹੀ ਆਵੈ ਨੀਰ ॥੩॥

Mėhlā 5.  Jis man vasai pārbarahm nikat na āvai pīr.  Bẖukẖ ṯikẖ ṯis na vi▫āpa▫ī jam nahī āvai nīr. ||3||

 

Prologue by the fifth Guru. One in (jis-u) whose (man-i) mind (paarbrahm) the Supreme Being (vasai) abides, i.e. one who lives in obedience to the Almighty, (peer/peerr) pain/suffering does not (aavai) come (nikatt-i) near him/her.

(Bhukh = hunger, tikh = thirst) craving to satisfy desires does not (viaapaee) afflict (tis-u) that person and (jam-u) the agent of Divine justice – who does not let erring souls to unite with God and sends them for rebirth – does not (aavai) come (neer) near him/her. 3.

 

ਪਉੜੀ ॥ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਸਚੁ ਸਾਹ ਅਡੋਲੈ ॥ ਸਿਧ ਸਾਧਿਕ ਗਿਆਨੀ ਧਿਆਨੀਆ ਕਉਣੁ ਤੁਧੁਨੋ ਤੋਲੈ ॥

Pa▫oṛī.  Kīmaṯ kahaṇ na jā▫ī▫ai sacẖ sāh adolai.  Siḏẖ sāḏẖik gi▫ānī ḏẖi▫ānī▫ā ka▫uṇ ṯuḏẖuno ṯolai.

 

Stanza by the fifth Guru. (Keemat-i = price/worth) the extent of virtues and powers of (sach-u) the Eternal (addolai) unwavering (saah) Master (na jaaeeai) cannot be (kahan-u) told/estimated.

(Kaun-u = who?) none including (sidh) the accomplished saints, (saadhik) seekers, (giaani) the learned ones and (dhiaaneeaa) those who contemplate can (tolai = weigh) appraise (tudh no) You.

 

ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ਹੈ ਓਪਤਿ ਸਭ ਪਰਲੈ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਘਟਿ ਘਟਿ ਸਭ ਬੋਲੈ ॥

Bẖannaṇ gẖaṛaṇ samrath hai opaṯ sabẖ parlai.  Karaṇ kāraṇ samrath hai gẖat gẖat sabẖ bolai.

 

The Almighty is (samrath-u) capable to (bhanan = break) destroy and (gharran = chisel) create the creatures; (opat-i) creation of the universes and (parlai) destruction is in IT’s control.

(Karan) the Creator of (kaaran) the creation (hai) is (samrath) Omnipotent and (bolai = speaks) is present (ghatt-i ghatt-i) in all bodies/creatures.

 

ਰਿਜਕੁ ਸਮਾਹੇ ਸਭਸੈ ਕਿਆ ਮਾਣਸੁ ਡੋਲੈ ॥ ਗਹਿਰ ਗਭੀਰੁ ਅਥਾਹੁ ਤੂ ਗੁਣ ਗਿਆਨ ਅਮੋਲੈ ॥

Rijak samāhe sabẖsai ki▫ā māṇas dolai.  Gahir gabẖīr athāhu ṯū guṇ gi▫ān amolai.

 

IT (samaahey) reaches (rijak-u) the wherewithal (sabhsai) to all, (maanas-u = person) one should (kiaa = why?) should not (ddolai = waver) have any doubt about it.

O Almighty, You are (gahir) deep, (gabheer/gambheer) profound, (athaah = bottomless) unfathomable and (giaan = knowledge) awareness of Your (gun) virtues is (amolai) priceless. 

 

ਸੋਈ ਕੰਮੁ ਕਮਾਵਣਾ ਕੀਆ ਧੁਰਿ ਮਉਲੈ ॥ ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਹੀ ਨਾਨਕੁ ਗੁਣ ਬੋਲੈ ॥੨੩॥੧॥੨॥

So▫ī kamm kamāvaṇā kī▫ā ḏẖur ma▫ulai.  Ŧuḏẖhu bāhar kicẖẖ nahī Nānak guṇ bolai. ||23||1||2||

 

We have to (kamaavna) perform (soee) that (kamm-u) task which (maulai) God (keeaa = done) assigns (dhur-i) at the source.

There is (kichh-u nahi) nothing (baahar-i) beyond (tudhahu = you) Your powers; fifth Nanak only (bolai) talks of some of Your (gun) virtues. 23. 1. 2.

 

 

 

 

 

 

SGGS pp 1098-1100, Maaroo Vaar M: 5, Paurris 13-18.

 

ਡਖਣੇ ਮਃ ੫ ॥ ਮੂ ਥੀਆਊ ਤਖਤੁ ਪਿਰੀ ਮਹਿੰਜੇ ਪਾਤਿਸਾਹ ॥ ਪਾਵ ਮਿਲਾਵੇ ਕੋਲਿ ਕਵਲ ਜਿਵੈ ਬਿਗਸਾਵਦੋ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Mū thī▫ā▫ū ṯakẖaṯ pirī mahinje pāṯisāh.  Pāv milāve kol kaval jivai bigsāvḏo. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Moo) I wish (theeaaoo) to be (takhat) the throne for (mahijey) my (paatisaah) emperor, (piri) the Master of the whole world.

When IT (milaavey = joins) brings IT’s (paav) feet (kol-i) near me, i.e. I see IT coming, then I will be happy (jivai) like (kaval) lotus flower (bigsaavdo) blooms – when the sun rises. 1.

 

ਮਃ ੫ ॥ ਪਿਰੀਆ ਸੰਦੜੀ ਭੁਖ ਮੂ ਲਾਵਣ ਥੀ ਵਿਥਰਾ ॥ ਜਾਣੁ ਮਿਠਾਈ ਇਖ ਬੇਈ ਪੀੜੇ ਨਾ ਹੁਟੈ ॥੨॥

Mėhlā 5.  Pirī▫ā sanḏ▫ṛī bẖukẖ mū lāvaṇ thī vithrā.  Jāṇ miṯẖā▫ī ikẖ be▫ī pīṛe nā hutai. ||2||

 

Prologue by the fifth Guru. To satisfy my (bhukh) hunger/yearning (sandrri) for (pireeaa) the Beloved Almighty, (moo) I shall (thi = be, vithraa = spread) become (laavan) vegetable curry dish for IT to eat, i.e. give up ego and serve IT.

I will (jaan-u) consider shedding ego as enjoying (mitthaaee) sweetness of (ikh) sugarcane which does not (huttai = get back) hesitate to (peerrey) be crushed (beyi) again and again.

 

ਮਃ ੫ ॥ ਠਗਾ ਨੀਹੁ ਮਤ੍ਰੋੜਿ ਜਾਣੁ ਗੰਧ੍ਰਬਾ ਨਗਰੀ ॥ ਸੁਖ ਘਟਾਊ ਡੂਇ ਇਸੁ ਪੰਧਾਣੂ ਘਰ ਘਣੇ ॥੩॥

Mėhlā 5.  Ŧẖagā nīhu maṯroṛ jāṇ ganḏẖarbā nagrī.  Sukẖ gẖatā▫ū dū▫e is panḏẖāṇū gẖar gẖaṇe. ||3||

 

Prologue by the fifth Guru. (Jaan-u) consider (neeh-u) affection of (tthagaa = cheats) transitory pleasure of attachment to relatives, wealth, status and so on – like (gandhrvaa nagri) a town in the air, i.e. deceptive, and (matrorr-i) totally break with it.

This (sukh) comfort/pleasure (ddooey = for two, gharry = moments) is transitory and makes one (pandhaanoo = traveler) a visitor to (ghaney) numerous (ghar) homes, i.e. puts the creature in cycles of births in numerous life forms. 3.

 

ਪਉੜੀ ॥ ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ ॥

Pa▫oṛī.  Akal kalā nah pā▫ī▫ai parabẖ alakẖ alekẖaʼn.

 

(Paurri) stanza by the fifth Guru. (Prabh-u) the Almighty is (akal kalaa) attribute-less (alakh = without signs) unseen and (aleykha-n) beyond description and cannot (paaeeai) be found – without the guru’s guidance.

Page 1099

 

ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ ॥ ਵਰਤ ਕਰਹਿ ਚੰਦ੍ਰਾਇਣਾ ਸੇ ਕਿਤੈ ਨ ਲੇਖੰ ॥

Kẖat ḏarsan bẖaramṯe firėh nah milī▫ai bẖekẖaʼn.  varaṯ karahi cẖanḏrā▫iṇā se kiṯai na lekẖaʼn.

 

Followers of (khatt-u) six (darsan) philosophies – Jogi, Jangam, Sareyvrrey, Sanyasi, Bairaagi and Bodhi – (bhramtey phirah-i) keep wandering, in search but God is not (mileeai) found by (bheykha-n = garb) wearing – particular garbs.

Some persons (karah-i = do) observe (varat) fasts (chandraaina = based on phases of the moon) based on days of the lunar cycle; (sey) they are of (kitai na = not any) no (leykha-n = account) use – for finding the Almighty.

 

ਬੇਦ ਪੜਹਿ ਸੰਪੂਰਨਾ ਤਤੁ ਸਾਰ ਨ ਪੇਖੰ ॥ ਤਿਲਕੁ ਕਢਹਿ ਇਸਨਾਨੁ ਕਰਿ ਅੰਤਰਿ ਕਾਲੇਖੰ ॥

Beḏ paṛėh sampūrnā ṯaṯ sār na pekẖaʼn.  Ŧilak kadẖėh isnān kar anṯar kālekẖaʼn.

 

Some people (parrah-i) read (sampoorna) complete (beyd = Vedas) scriptures but do not (peykha’n = see) understand their (tat-u) essence.

Some people (kar-i = do) take (isnaan-u) bath and (kaddhah-i) apply (tilak-u) frontal mark on their foreheads, but have (kaaleykha’n = soot) the dirt of vices (antar-i) within.

 

ਭੇਖੀ ਪ੍ਰਭੂ ਨ ਲਭਈ ਵਿਣੁ ਸਚੀ ਸਿਖੰ ॥ ਭੂਲਾ ਮਾਰਗਿ ਸੋ ਪਵੈ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੰ ॥

Bẖekẖī parabẖū na labẖ▫ī viṇ sacẖī sikẖaʼn.  Bẖūlā mārag so pavai jis ḏẖur masṯak lekẖaʼn.

 

(Prabhoo) the Almighty is not (labhaee) found by (bheykhi = wearing saintly garb) pretention and (vin-u) without (sachi = true) the right (sikha-n) teaching.

Only (so) that person (pavai) takes the right (maarag-i) path after (bhoola) straying, in (jis-u) whose (leykha-n = writing, mastak-i = on forehead) destiny it is so written (dhur-i = from the source) by the Creator, i.e. it is with Divine grace that a misled person finds the guru and learns from him.

 

ਤਿਨਿ ਜਨਮੁ ਸਵਾਰਿਆ ਆਪਣਾ ਜਿਨਿ ਗੁਰੁ ਅਖੀ ਦੇਖੰ ॥੧੩॥

Ŧin janam savāri▫ā āpṇā jin gur akẖī ḏekẖaʼn. ||13||

 

(Jin-i) one who (deykha’n) sees (gur-u) the guru (akhi) with eyes – and follow his example – (tin-i) that person (savaariaa = accomplishes) make success of (aapna = own) his/her (janam-u) human birth – finds the Almighty. 13.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਸੋ ਨਿਵਾਹੂ ਗਡਿ ਜੋ ਚਲਾਊ ਨ ਥੀਐ ॥ ਕਾਰ ਕੂੜਾਵੀ ਛਡਿ ਸੰਮਲੁ ਸਚੁ ਧਣੀ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  So nivāhū gad jo cẖalā▫ū na thī▫ai. Kār kūṛāvī cẖẖad sammal sacẖ ḏẖaṇī. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Gadd-i = dig, firmly fix) have firm commitment to (so) that (jo) which (nivaahoo) lasts and does not (theeai = gets, chalaaoo = moving) abandon, i.e. rely only on the Almighty and do not follow those who are perishable.

(Chhadd-i) give up (koorraavi = false) fruitless (kaar = work) pursuits and (sammal-u) keep in mind – virtues and commands of – (sach-u) the Eternal (dhani) Master. 1.

 

ਮਃ ੫ ॥ ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥ ਪਰਗਟੁ ਥੀਆ ਆਪਿ ਨਾਨਕ ਮਸਤਕਿ ਲਿਖਿਆ ॥੨॥

Mėhlā 5.  Habẖ samāṇī joṯ ji▫o jal gẖatā▫ū cẖanḏarmā.  Pargat thī▫ā āp Nānak masṯak likẖi▫ā. ||2||

 

Prologue by the fifth Guru. (Jio) like (chandrma) the moon’s reflection is seen in (jal) water kept in all (ghattaaoo) vessels, (jot-i) the Spirit of the Creator (samaani) is present in (habh) all creatures.

(Aap-i = self) God (theeaa) becomes (pargatt-u) manifest to those (mastak-i) on whose forehead, i.e. in destiny, it is so (likhiaa) written, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਮੁਖ ਸੁਹਾਵੇ ਨਾਮੁ ਚਉ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥ ਨਾਨਕ ਦਰਗਹ ਮੰਨੀਅਹਿ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥੩॥

Mėhlā 5.  Mukẖ suhāve nām cẖa▫o āṯẖ pahar guṇ gā▫o.  Nānak ḏargėh manī▫ah milī nithāve thā▫o. ||3||

 

Prologue by the fifth Guru. (Mukh) faces of those who (chau) utter and practice (naam-u) Divine virtues and commands (suhaavey) look good, i.e. they are approved by the Almighty; hence (gaau = sing) praise and emulate (gun) virtues of the Almighty (aatth = eight, pahar = three hour time periods – twenty four hours) round the clock, i.e. obey the Almighty in all activities.

They are (manneeah-i) accepted (dargah) in Divine court; and even (nithaavey = without a place) a master-less/poor person (mili) gets (thaau) place, i.e. is accepted for union, with the Master, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਬਾਹਰ ਭੇਖਿ ਨ ਪਾਈਐ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥ ਇਕਸੁ ਹਰਿ ਜੀਉ ਬਾਹਰੀ ਸਭ ਫਿਰੈ ਨਿਕਾਮੀ ॥

Pa▫oṛī.  Bāhar bẖekẖ na pā▫ī▫ai parabẖ anṯarjāmī.  Ikas har jī▫o bāhrī sabẖ firai nikāmī.

 

Stanza by the fifth Guru. (Prabh-u) the Almighty (antarjaami) dwelling within is not (paaeeai) found with (baahar) external (bheykh-i) garbs.

(Sabh) all mankind (baahari = outside) bereft of awareness of virtues and commands of (ikas-u) the One (jeeo) revered (har-i) Almighty (phirai) goes about (nikaami = without work) purposelessly.

 

ਮਨੁ ਰਤਾ ਕੁਟੰਬ ਸਿਉ ਨਿਤ ਗਰਬਿ ਫਿਰਾਮੀ ॥ ਫਿਰਹਿ ਗੁਮਾਨੀ ਜਗ ਮਹਿ ਕਿਆ ਗਰਬਹਿ ਦਾਮੀ ॥

Man raṯā kutamb si▫o niṯ garab firāmī.  Firėh gumānī jag mėh ki▫ā garbėh ḏāmī.

 

One whose (man-u) mind is (rataa = dyed/imbued) attached (sio) with (kuttamb) the family – and is oblivious of God – (nit) ever (phiraami) goes about acting (garab-i) in vanity.

People (phirah-i = wander) lead life (gumaani) arrogantly (mah-i) in (jag) the world; but (daami) money/wealth the cause of (garbah-i) pride has (kiaa = what?) no value – when account of deeds is taken.

 

ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲਈ ਖਿਨ ਜਾਇ ਬਿਲਾਮੀ ॥ ਬਿਚਰਦੇ ਫਿਰਹਿ ਸੰਸਾਰ ਮਹਿ ਹਰਿ ਜੀ ਹੁਕਾਮੀ ॥

Cẖalḏi▫ā nāl na cẖal▫ī kẖin jā▫e bilāmī.  Bicẖarḏe firėh sansār mėh har jī hukāmī.

 

Riches does not (chalaee) go (naal-i) with the soul; and (jaaey bilaami = is destroyed) leaves (khin = moment) instantly on death.

But it is not in their hands; people (phirah-i) go about (bichardey) conducting themselves (mah-i) in (sansaar) the world according to (hukaami = orders) will of (jee) the revered (har-i) Almighty.

 

ਕਰਮੁ ਖੁਲਾ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਮਿਲਿਆ ਸੁਆਮੀ ॥ ਜੋ ਜਨੁ ਹਰਿ ਕਾ ਸੇਵਕੋ ਹਰਿ ਤਿਸ ਕੀ ਕਾਮੀ ॥੧੪॥

Karam kẖulā gur pā▫i▫ā har mili▫ā su▫āmī.  Jo jan har kā sevko har ṯis kī kāmī. ||14||

 

One whose (karam-u = deeds, khulaa = opens) good deeds bring Divine grace, (paaiaa) finds (gur-u) the guru – and with his guidance (miliaa = meet) finds (har-i) the Almighty (suaami) Master.

(Jan-u = servant) the devotee (jo) who (seyvko = servant) obeys the Almighty, IT (kaami) does the task, i.e. fulfils the wish, (ki) of (tis) that person to unite with IT-self. 14.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਮੁਖਹੁ ਅਲਾਏ ਹਭ ਮਰਣੁ ਪਛਾਣੰਦੋ ਕੋਇ ॥ ਨਾਨਕ ਤਿਨਾ ਖਾਕੁ ਜਿਨਾ ਯਕੀਨਾ ਹਿਕ ਸਿਉ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Mukẖahu alā▫e habẖ maraṇ pacẖẖāṇaḏo ko▫e.  Nānak ṯinā kẖāk jinā yakīnā hik si▫o. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Habh = all) everyone (alaaey) says (mukhahu) from the mouth – that death is inevitable, but (koey) some rare person (pachhaanando = recognizes) understands what (maran-u) death is – all are to die bodily and be reduced to dust but some rare person realizes that dying while alive is to shed ego and submit to Divine commands.

I am (khaak-u) the dust of the feet (tina) of those (jinaa) who have (yaqeena) faith (sio) in – and obey – (hik) the One Almighty, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਜਾਣੁ ਵਸੰਦੋ ਮੰਝਿ ਪਛਾਣੂ ਕੋ ਹੇਕੜੋ ॥ ਤੈ ਤਨਿ ਪੜਦਾ ਨਾਹਿ ਨਾਨਕ ਜੈ ਗੁਰੁ ਭੇਟਿਆ ॥੨॥

Mėhlā 5.  Jāṇ vasanḏo manjẖ pacẖẖāṇū ko hekṛo.  Ŧai ṯan paṛ▫ḏā nāhi Nānak jai gur bẖeti▫ā. ||2||

 

Prologue by the fifth Guru. (Jaan-u = knower) the Almighty (vasando) dwells (manjh-i) within but only (ko) some rare (heykrro) one (pachhaanoo) recognizes IT.

But there is no (parrda) curtain (tai) in that person’s (tan-i) body, i.e. God manifests to one, (jai) who (bheyttiaa) meets the guru and follows his guidance, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਮਤੜੀ ਕਾਂਢਕੁ ਆਹ ਪਾਵ ਧੋਵੰਦੋ ਪੀਵਸਾ ॥ ਮੂ ਤਨਿ ਪ੍ਰੇਮੁ ਅਥਾਹ ਪਸਣ ਕੂ ਸਚਾ ਧਣੀ ॥੩॥

Mėhlā 5.  Maṯ▫ṛī kāʼndẖak āh pāv ḏẖovanḏo pīvsā.  Mū ṯan parem athāh pasaṇ kū sacẖā ḏẖaṇī. ||3||

 

Prologue by the fifth Guru. If there (aah) is anyone who (kaanddhak-u = teller) gives me (matrri) counsel – to find the Almighty -, I shall (dhovando) wash his/her (paav) feet and (peevsa) drink the wash, i.e. humbly follow him/her.

There is (athaah = bottomless) infinite (preym-u) love/longing in (moo) my (tan-i) body/mind (koo) to (pasan) see (sachaa) the Eternal (dhani) Master. 3.

 

ਪਉੜੀ ॥ ਨਿਰਭਉ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾਲਿ ਮਾਇਆ ਰਚਾ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਬਹੁ ਜੋਨੀ ਨਚਾ ॥

Pa▫oṛī.  Nirbẖa▫o nām visāri▫ā nāl mā▫i▫ā racẖā.  Āvai jā▫e bẖavā▫ī▫ai baho jonī nacẖā.

 

Stanza by the fifth Guru. One who (visaariaa) forgets (naam-u) virtues and commands of (nirbhau = fearless – answerable to none) the highest Master and gets (rachaa) engrossed (naal-i) with (maaiaa) the world-play:

S/he (bhavaaeeai = made to go round) is put in cycles of (aavai = comes) births and (jaaey = goes) deaths and (nachaa = dances) goes through (bahu) numerous (joni) life forms.

 

ਬਚਨੁ ਕਰੇ ਤੈ ਖਿਸਕਿ ਜਾਇ ਬੋਲੇ ਸਭੁ ਕਚਾ ॥ ਅੰਦਰਹੁ ਥੋਥਾ ਕੂੜਿਆਰੁ ਕੂੜੀ ਸਭ ਖਚਾ ॥

Bacẖan kare ṯai kẖisak jā▫e bole sabẖ kacẖā.  Anḏrahu thothā kūṛi▫ār kūṛī sabẖ kẖacẖā.

 

S/he (karey = does/says, bachan = words) says something and then (khsak-i jaaey = slips away) backs out, because s/he (boley) speaks (sabh-u) all (kachaa) falsehood.

A (koorriaar-u) a false person is (thotha) hollow (andrahu) within and (sabh) all his/her (khachaa) display of goodness is (koori) false.

 

ਵੈਰੁ ਕਰੇ ਨਿਰਵੈਰ ਨਾਲਿ ਝੂਠੇ ਲਾਲਚਾ ॥ ਮਾਰਿਆ ਸਚੈ ਪਾਤਿਸਾਹਿ ਵੇਖਿ ਧੁਰਿ ਕਰਮਚਾ ॥

vair kare nirvair nāl jẖūṯẖe lālcẖā. Māri▫ā sacẖai pāṯisāh vekẖ ḏẖur karamcẖā.

 

S/he (karey = does) bears (vair-u) enmity (naal-i) with (nirvair-u = one who is beyond enmity) a seeker because of (laalcha) greed for (jhootthey = false) impermanent persons/things – which a seeker does not like.

S/he is (maariaa = killed) put in this miserable state (dhur-i = at source) from the beginning of life by (sachai) the Eternal (paatsaah-i) Sovereign Master (veykh-i = seeing) based on his/her past (karamcha) deeds.

 

ਜਮਦੂਤੀ ਹੈ ਹੇਰਿਆ ਦੁਖ ਹੀ ਮਹਿ ਪਚਾ ॥ ਹੋਆ ਤਪਾਵਸੁ ਧਰਮ ਕਾ ਨਾਨਕ ਦਰਿ ਸਚਾ ॥੧੫॥

Jamḏūṯī hai heri▫ā ḏukẖ hī mėh pacẖā.  Ho▫ā ṯapāvas ḏẖaram kā Nānak ḏar sacẖā. ||15||

 

Such a person (hai) is (heyriaa) eyed (jamdooti) by the agent of Divine justice, and (pachaa = burns) suffers (mah-i) in (dukh = pain) distress – of being rejected for union with the Creator and put in cycles of births and deaths.

This (dharam ka) righteous (tapaavas-u) decision is passed, (dar-i) Divine court which is (sachaa = true) just, says fifth Nanak. 15.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਪਰਭਾਤੇ ਪ੍ਰਭ ਨਾਮੁ ਜਪਿ ਗੁਰ ਕੇ ਚਰਣ ਧਿਆਇ ॥ ਜਨਮ ਮਰਣ ਮਲੁ ਉਤਰੈ ਸਚੇ ਕੇ ਗੁਣ ਗਾਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Parbẖāṯe parabẖ nām jap gur ke cẖaraṇ ḏẖi▫ā▫e.  Janam maraṇ mal uṯrai sacẖe ke guṇ gā▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. O human being, (jap-i) recall and contemplate (naam-u) virtues and commands of (prabh) the Almighty (parbhaatey) early morning (dhiaaey) paying attention to (charan = feet) teachings (key) of (gur) the guru.

(Mal-u) dirt of vices that causes to be in cycles of (janam) births and (maran) deaths (utrai) is removed by (gaae-y = singing) praising and emulating (gun) virtues of (sachey) the Eternal. 1.

 

ਮਃ ੫ ॥ ਦੇਹ ਅੰਧਾਰੀ ਅੰਧੁ ਸੁੰਞੀ ਨਾਮ ਵਿਹੂਣੀਆ ॥ ਨਾਨਕ ਸਫਲ ਜਨੰਮੁ ਜੈ ਘਟਿ ਵੁਠਾ ਸਚੁ ਧਣੀ ॥੨॥

Mėhlā 5.  Ḏeh anḏẖārī anḏẖ suñī nām vihūṇī▫ā.  Nānak safal jannam jai gẖat vuṯẖā sacẖ ḏẖaṇī. ||2||

 

Prologue by the fifth Guru. (Deyh) a body/mind, i.e. a person, (vihooneeaa) bereft of awareness of (naam) Divine virtues and commands is (sunjni = empty) worth-less (andhaari = dark) ignorant and (andh-u = blind) acts blindly.

(Jannam-u) human birth of that person is (saphal) successful – in finding the Almighty – (jai) in whose (ghatt-i) body/mind (sach-u) the Eternal (dhani) Master (vuttha) dwells, i.e. a person who is conscious of, and acts by, Naam. 2.

 

ਮਃ ੫ ॥ ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥

Mėhlā 5.  Lo▫iṇ lo▫ī diṯẖ pi▫ās na bujẖai mū gẖaṇī.

 

(Slok) prologue: (Moo) I have (ghani = abundant) great (piaas = thirst) yearning to find the Almighty; my (loin) eyes (ddhitth = seen) have searched (loi) the world, but (moo) my (ghani = plenty) strong (piaas = thirst) yearning is not (bujhai = quenched) satisfied – I have not found the Formless Master.

 

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ਨਾਨਕ ਸੇ ਅਖੜੀਆ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੩॥

Nānak se akẖ▫ṛī▫ā bi▫ann jinī disanḏo mā pirī. ||3||

 

Says fifth Nanak: The Almighty is not found with physical eyes; (sey) those (akhrreeaa) eyes (jin-i) by which (ma) my (piri = spouse) Beloved Master (ddisando) is seen, are (biann-i) different, i.e. one should look for the Master within. 1.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਜਨਿ ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਤਿਨਿ ਸਭਿ ਸੁਖ ਪਾਈ ॥ ਓਹੁ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਸਭੁ ਜਗਤੁ ਤਰਾਈ ॥

Pa▫oṛī.  Jin jan gurmukẖ sevi▫ā ṯin sabẖ sukẖ pā▫ī.  Oh āp ṯari▫ā kutamb si▫o sabẖ jagaṯ ṯarā▫ī.

 

Stanza by the fifth Guru. The person (jin-i) who (seyviaa = serves) obeys the Almighty (gurmukh-i) with the guru’s guidance, (tin-i = that) s/he (paai = obtains) experiences (sabh-i) all (sukh) comfort/peace – in life and is united with the Almighty thus being spared from cycles of births and deaths.

(Oh-u = that) s/he (aap-i) him/her-self (tariaa = swims) gets across the world-ocean (sio) with (kuttamb) the family/associates, and (taraai) ferries (sabh-u) the whole (jagat-u) world, i.e. those who follow his/her example.

 

ਓਨਿ ਹਰਿ ਨਾਮਾ ਧਨੁ ਸੰਚਿਆ ਸਭ ਤਿਖਾ ਬੁਝਾਈ ॥ ਓਨਿ ਛਡੇ ਲਾਲਚ ਦੁਨੀ ਕੇ ਅੰਤਰਿ ਲਿਵ ਲਾਈ ॥

On har nāmā ḏẖan sancẖi▫ā sabẖ ṯikẖā bujẖā▫ī.  On cẖẖade lālacẖ ḏunī ke anṯar liv lā▫ī.

 

(On-i = that) s/he (sanchiaa) accumulates (dhan-u) the wealth/credit of (naama = of Naam) having lived by Divine virtues and commands which (bujhaai) quenches the fire of (tikhaa) craving and one does not run after desires any more.

(On-i) s/he (chhaddey) gives up (laalach = greed) attachments (key) of (duni = world) the world-play – of relatives, wealth, pleasures and so on – and (laai) focuses (liv) attention (antar-i) within.

 

ਓਸੁ ਸਦਾ ਸਦਾ ਘਰਿ ਅਨੰਦੁ ਹੈ ਹਰਿ ਸਖਾ ਸਹਾਈ ॥ ਓਨਿ ਵੈਰੀ ਮਿਤ੍ਰ ਸਮ ਕੀਤਿਆ ਸਭ ਨਾਲਿ ਸੁਭਾਈ ॥

Os saḏā saḏā gẖar anand hai har sakẖā sahā▫ī.  On vairī miṯar sam kīṯi▫ā sabẖ nāl subẖā▫ī.

 

(Os-u = that) s/he (sadaa sadaa) forever has (anad-u) joy (ghar-i = in house) in the mind; because s/he has (har-i) the Almighty as (sahaai) the helpful (sakhaa) companion, i.e. because s/he ever remembers the Almighty.

(On-i) s/he (keetiaa = made) treats (vairi) adversaries and (mitr) friends (sam) alike and (subhaai = likes) gets along (naal-i) with (sabh) all.

 

ਹੋਆ ਓਹੀ ਅਲੁ ਜਗ ਮਹਿ ਗੁਰ ਗਿਆਨੁ ਜਪਾਈ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਹਰਿ ਸਿਉ ਬਣਿ ਆਈ ॥੧੬॥

Ho▫ā ohī al jag mėh gur gi▫ān japā▫ī.  Pūrab likẖi▫ā pā▫i▫ā har si▫o baṇ ā▫ī. ||16||

 

(Ohi) only that person (hoaa) becomes (al-u = accomplished) successful (mah-i) in (jag) the world/life whom (gur) the guru (japaai) guides to recall (giaan-u = knowledge) instructions given to the soul by the Almighty.

This is when one (paaiaa) obtains (likhiaa = writing, poorab-i = of the past) consequences of past good deeds and (ban-i aai = gets along, sio = with) lives by virtues and commands of (har-i) the Almighty. 16.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਸਚੁ ਸੁਹਾਵਾ ਕਾਢੀਐ ਕੂੜੈ ਕੂੜੀ ਸੋਇ ॥ ਨਾਨਕ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Sacẖ suhāvā kādẖī▫ai kūrhai kūṛī so▫e.  Nānak virle jāṇī▫ahi jin sacẖ palai ho▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Sach-u) a true person (kaaddheeai = called) is (suhaava) pleasant, while (soey) the reputation of (koorrai) a false is (koori = false) of being unpleasant.

(Virley) some rare persons are (kaaddheei = called) known to be (jin) those who (hoey) have (sach-u) truth in their (paley) possession, i.e. who lead life truthfully – with no pretense. 1.

 

ਮਃ ੫ ॥ ਸਜਣ ਮੁਖੁ ਅਨੂਪੁ ਅਠੇ ਪਹਰ ਨਿਹਾਲਸਾ ॥ ਸੁਤੜੀ ਸੋ ਸਹੁ ਡਿਠੁ ਤੈ ਸੁਪਨੇ ਹਉ ਖੰਨੀਐ ॥੨॥

Mėhlā 5.  Sajaṇ mukẖ anūp aṯẖe pahar nihālsā.  Suṯ▫ṛī so saho diṯẖ ṯai supne ha▫o kẖannī▫ai. ||2||

 

Prologue by the fifth Guru. (Mukh-u) face of my (sajan) friend is (anoop = unique) handsome; I (nihaalsa = shall see) wish to see it (atthey = eight, pahar = three-hour periods – 24 hours) round the clock.

I (dditth-u) saw (so = that) my (sahu) Master (sutrri) in asleep; (hau) I (khanneeai = be cut into pieces, am sacrifice) adore (tai) that (supney) dream. 2.

 

ਮਃ ੫ ॥ ਸਜਣ ਸਚੁ ਪਰਖਿ ਮੁਖਿ ਅਲਾਵਣੁ ਥੋਥਰਾ ॥ ਮੰਨ ਮਝਾਹੂ ਲਖਿ ਤੁਧਹੁ ਦੂਰਿ ਨ ਸੁ ਪਿਰੀ ॥੩॥

Mėhlā 5.  Sajaṇ sacẖ parakẖ mukẖ alāvaṇ thothrā.  Man majẖāhū lakẖ ṯuḏẖhu ḏūr na so pirī. ||3||

 

Prologue by the fifth Guru. (Parakhi = test) evaluate if one is (sach-u) a true (sa jan) a friend; relying on mere (alaavan-u) talk (mukh-i) from the mouth, claim to be sincere, (thothra = hollow) should not be relied upon.

(Lakh-i) look (majhaahoo) in your (mann) mind; and you will realize (su = that) that the (piri) Beloved is not (door-i) far (tudhahu) from You – IT is within and ever with you to help. 3.

 

ਪਉੜੀ ॥ ਧਰਤਿ ਆਕਾਸੁ ਪਾਤਾਲੁ ਹੈ ਚੰਦੁ ਸੂਰੁ ਬਿਨਾਸੀ ॥ ਬਾਦਿਸਾਹ ਸਾਹ ਉਮਰਾਵ ਖਾਨ ਢਾਹਿ ਡੇਰੇ ਜਾਸੀ ॥

Pa▫oṛī.  Ḏẖaraṯ ākās pāṯāl hai cẖanḏ sūr bināsī.  Bāḏisāh sāh umrāv kẖān dẖāhi dere jāsī.

 

Stanza by the fifth Guru. Every physical existence whether it (hai) is (dharat-i) the earth, (aakaas-u) sky, (paataal-u) nether regions, (chand-u) moon or (soor-u) sun, they are (binaasi) perishable.

(Baadisaah) emperors, (sah) kings, (umraav) those in authority, (khan) nobility shall (ddhaah-i = demolish) leave (ddeyrey = residences) mansions and (jaasi) depart from the world.

 

ਰੰਗ ਤੁੰਗ ਗਰੀਬ ਮਸਤ ਸਭੁ ਲੋਕੁ ਸਿਧਾਸੀ ॥ ਕਾਜੀ ਸੇਖ ਮਸਾਇਕਾ ਸਭੇ ਉਠਿ ਜਾਸੀ ॥

Rang ṯung garīb masaṯ sabẖ lok siḏẖāsī.  Kājī sekẖ masā▫ikā sabẖe uṯẖ jāsī.

 

(Rang/rank) paupers, (tung) rich, (gareeb = poor) humble, (mast = intoxicated) proud (sabh-u) every (lok-u) person (sidhaasi) shall leave.

(Qaazi) the religious head, (seykh) one having both spiritual and temporal authority, (masaaika) all Sheikhs, shall (sabhey) all (utth-i jaasi) leave.

 

ਪੀਰ ਪੈਕਾਬਰ ਅਉਲੀਏ ਕੋ ਥਿਰੁ ਨ ਰਹਾਸੀ ॥ ਰੋਜਾ ਬਾਗ ਨਿਵਾਜ ਕਤੇਬ ਵਿਣੁ ਬੁਝੇ ਸਭ ਜਾਸੀ ॥

Pīr paikābar a▫ulī▫e ko thir na rahāsī.  Rojā bāg nivāj kaṯeb viṇ bujẖe sabẖ jāsī.

 

(Peer) the gurus, (paikaabar/paighambar = messengers) prophets, (auleeay) preceptors (ko na) no one (rahaasi) shall stay (thir-u = stable) forever.

All those who perform (roja) fasts, (baag/baang) calls for Muslim prayer, (nivaaj/namaaz) Muslim prayers and (kateyb) Semitic scriptures (jaasi) shall (sabh) all leave (vin-u) without (bujhey) understanding their meaning.

 

ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਆਵੈ ਜਾਸੀ ॥ ਨਿਹਚਲੁ ਸਚੁ ਖੁਦਾਇ ਏਕੁ ਖੁਦਾਇ ਬੰਦਾ ਅਬਿਨਾਸੀ ॥੧੭॥

Lakẖ cẖa▫orāsīh meḏnī sabẖ āvai jāsī.  Nihcẖal sacẖ kẖuḏā▫e ek kẖuḏā▫e banḏā abẖināsī. ||17||

 

(Meydni) creatures of (chauraasih) eighty four (lakh) hundred thousand, i.e. 8.4 million life forms, (sabh) all are subject to (aavai = comes) births and (jaasi = go) deaths.

(Sach-u) the Eternal (khudaaey) God (eyk-u = one) alone is (nihchal) stable – in one state; also (bandaa = servant) one who obeys God is (abinaasi = imperishable) not subject to births and deaths – for s/he merges in the Almighty. 17. 

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਡਿਠੀ ਹਭ ਢੰਢੋਲਿ ਹਿਕਸੁ ਬਾਝੁ ਨ ਕੋਇ ॥ ਆਉ ਸਜਣ ਤੂ ਮੁਖਿ ਲਗੁ ਮੇਰਾ ਤਨੁ ਮਨੁ ਠੰਢਾ ਹੋਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Diṯẖī habẖ dẖandẖol hikas bājẖ na ko▫e.  Ā▫o sajaṇ ṯū mukẖ lag merā ṯan man ṯẖandẖā ho▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. I (ddhanddhol-i) have searched (habh) the whole world and (dditthi = seen) realized that there is (na koey = not any) no one stable (baajh-u) except (hikas-u) the One Almighty.

O my Almighty (sajan) friend, (too) You please (aau) come and (lag = touch, mukh-i = face) be face-to-face with me, so that (meyra) my (tan = body, man-u = mind) total being (hoey) becomes (tthanddhaa = cool) at peace. 1.

 

ਮਃ ੫ ॥ ਆਸਕੁ ਆਸਾ ਬਾਹਰਾ ਮੂ ਮਨਿ ਵਡੀ ਆਸ ॥ ਆਸ ਨਿਰਾਸਾ ਹਿਕੁ ਤੂ ਹਉ ਬਲਿ ਬਲਿ ਬਲਿ ਗਈਆਸ ॥੨॥

Mėhlā 5.  Āsak āsā bāhrā mū man vadī ās.  Ās nirāsā hik ṯū ha▫o bal bal bal ga▫ī▫ās. ||2||

 

Prologue by the fifth Guru. A real (aasak = lover) seeker is (baahara = beyond) without (aasa) expectation from the Beloved, but (moo) I have (vaddi) great (aas) expectations.

(Too) You (hik) alone are (niraasa = without expectations) beyond (aas) expectations – even when You do so much for the creatures, (hau) I (bal-i baal-i bal-i gaeeaas = am sacrifice – thrice) dedicate myself to You in thought, word and deed. 2.

 

ਮਃ ੫ ॥ ਵਿਛੋੜਾ ਸੁਣੇ ਡੁਖੁ ਵਿਣੁ ਡਿਠੇ ਮਰਿਓਦਿ ॥ ਬਾਝੁ ਪਿਆਰੇ ਆਪਣੇ ਬਿਰਹੀ ਨਾ ਧੀਰੋਦਿ ॥੩॥

Mėhlā 5.  vicẖẖoṛā suṇe dukẖ viṇ diṯẖe mari▫oḏ.  Bājẖ pi▫āre āpṇe birhī nā ḏẖīroḏ. ||3||

 

Prologue by the fifth Guru. (Suney) hearing of the possibility of (vichhorra) separation from the Almighty is (ddukh-u = pain) distressing and (vin-u = without) not (ditthey) seeing is (mariod-i) killing.

(Birahi) a yearning seeker does not get (dheerod-i) succor (baajh-u) without being with (aapney = own) his/her (piaarey) Beloved. 3.

 

ਪਉੜੀ ॥ ਤਟ ਤੀਰਥ ਦੇਵ ਦੇਵਾਲਿਆ ਕੇਦਾਰੁ ਮਥੁਰਾ ਕਾਸੀ ॥ ਕੋਟਿ ਤੇਤੀਸਾ ਦੇਵਤੇ ਸਣੁ ਇੰਦ੍ਰੈ ਜਾਸੀ ॥

Pa▫oṛī.  Ŧat ṯirath ḏev ḏevāli▫ā keḏār mathurā kāsī.  Kot ṯeṯīsā ḏevṯe saṇ inḏrai jāsī.

 

Stanza by the fifth Guru. (Tatt) river banks where people take baths at (teerath) pilgrim centers, (deyv) gods and (devaaliaa = abodes of gods – of their the idols) temples and places of pilgrimage like Kedaar, Mathura and (kaasi) Banaras;

And (teyteesa) thirty three (kott-i) crore (deytey) gods (san-u) along-with their king (indrai) Indra (jaasi = go) shall perish.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਚਾਰਿ ਖਟੁ ਦਰਸ ਸਮਾਸੀ ॥ ਪੋਥੀ ਪੰਡਿਤ ਗੀਤ ਕਵਿਤ ਕਵਤੇ ਭੀ ਜਾਸੀ ॥

Simriṯ sāsṯar beḏ cẖār kẖat ḏaras samāsī.  Pothī pandiṯ gīṯ kaviṯ kavṯe bẖī jāsī.

 

Smritis, Shastras, (chaar-i) the four (beyd) Vedas, followers of (khatt-u) the six (daras) philosophies (samaasi = be dissolved) shall perish.

(Pothi) texts, (panddit) the scholars, (geet) songs, (kavit) poems and (kavtey) poets shall (bhi) also (jaasi = go) perish.

 

ਜਤੀ ਸਤੀ ਸੰਨਿਆਸੀਆ ਸਭਿ ਕਾਲੈ ਵਾਸੀ ॥ ਮੁਨਿ ਜੋਗੀ ਦਿਗੰਬਰਾ ਜਮੈ ਸਣੁ ਜਾਸੀ ॥

Jaṯī saṯī sanni▫āsī▫ā sabẖ kālai vāsī.  Mun jogī ḏigambrā jamai saṇ jāsī.

 

(Jati) celibates, (sati) donors (sanniaaseeaa) renunciates are all (vaasi under control) subject (kaalai) to death.

(Mun-i) sages, (jogi) Yogis, (digambra) naked ascetics shall (jaasi) go (san-u) with (jamai) the agent of Divine justice – as messenger of death.

 

ਜੋ ਦੀਸੈ ਸੋ ਵਿਣਸਣਾ ਸਭ ਬਿਨਸਿ ਬਿਨਾਸੀ ॥ ਥਿਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸੇਵਕੁ ਥਿਰੁ ਹੋਸੀ ॥੧੮॥

Jo ḏīsai so viṇsaṇā sabẖ binas bināsī.  Thir pārbarahm parmesaro sevak thir hosī. ||18||

 

(Jo) whatever (deesai) is visible (so) that (vinsanaa) is to perish; (sabh) all are (binaasi) perishable and shall (binas-i) perish.

Only (paarbrahm-u) the Supreme Being (parmysro) the Supreme Master is (thir-u = stable) imperishable; (seyvak-u = servant) one who obeys IT shall merge with IT and (hosi) become (thir) stable – not be subject to births and deaths. 18.