Posts Tagged ‘SGGS p 1270’

SGGS pp 1270-1271, Malaar M: 5, Shabads 19-22.

SGGS pp 1270-1271, Malaar M: 5, Shabads 19-22

 

ਰਾਗੁ ਮਲਾਰ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੨        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg malār mėhlā 5 cẖa▫upḏe gẖar 2   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Malaar, (chaupadey) of four stanzas each, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਗੁਰਮੁਖਿ ਦੀਸੈ ਬ੍ਰਹਮ ਪਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਤ੍ਰੈ ਗੁਣੀਆਂ ਬਿਸਥਾਰੁ ॥ ਗੁਰਮੁਖਿ ਨਾਦ ਬੇਦ ਬੀਚਾਰੁ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਘੋਰ ਅੰਧਾਰੁ ॥੧॥

Gurmukẖ ḏīsai barahm pasār.  Gurmukẖ ṯarai guṇī▫āʼn bisthār.  Gurmukẖ nāḏ beḏ bīcẖār.  Bin gur pūre gẖor anḏẖār. ||1||

 

With awareness given (gurmukh-i) by the guru’s guidance, the entire creation (deesai) is seen as (pasaar-u = expanse) the domain of (brahm) the Creator. And with the guru’s guidance one sees (bisthaar-u) spread/play of (traiguneeaa’n) the three modes of material nature – Tamas = inertia/ignorance/evil, Rajas = passion/hard work/achievement, Sattva = good actions like charity/worship; – and need to be alert against them.

People perform worship with (naad = sound) music, (beyd = Vedas) scriptural reading and (beechaar-u) reflection; what is needed is (gurmukh-i) to follow the guru’s teachings. Other acts are performed in (ghor) pitch (andhaar-u) darkness, i.e. because of total ignorance about their efficacy. 1.

 

ਮੇਰੇ ਮਨ ਗੁਰੁ ਗੁਰੁ ਕਰਤ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰ ਉਪਦੇਸਿ ਹਰਿ ਹਿਰਦੈ ਵਸਿਓ ਸਾਸਿ ਗਿਰਾਸਿ ਅਪਣਾ ਖਸਮੁ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥

Mere man gur gur karaṯ saḏā sukẖ pā▫ī▫ai.  Gur upḏes har hirḏai vasi▫o sās girās apṇā kẖasam ḏẖi▫ā▫ī▫ai. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (sukh-u) peace (paaeeai) is attained (karat) by saying gur gur, i.e. ever acting on the guru’s teachings – because then one keeps away from vices and hence does not suffer.

(Har-i) the Almighty (vasio) abides (hirdai) in mind (updeys-i) with guidance of (gur) the guru to (dhiaaeeai) pay attention to commands of (khasam-u) Master (apna = own) of all (saas-i saas-i = with every breath) in every thought and deed

(Rahaau) Dwell on this and reflect.

 

ਗੁਰ ਕੇ ਚਰਣ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ ਗੁਰ ਕੇ ਗੁਣ ਅਨਦਿਨੁ ਨਿਤ ਗਾਉ ॥ ਗੁਰ ਕੀ ਧੂੜਿ ਕਰਉ ਇਸਨਾਨੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪਾਈਐ ਮਾਨੁ ॥੨॥

Gur ke cẖaraṇ vitahu bal jā▫o.  Gur ke guṇ an▫ḏin niṯ gā▫o.  Gur kī ḏẖūṛ kara▫o isnān.  Sācẖī ḏargėh pā▫ī▫ai mān. ||2||

 

I (bal-i jaau = am sacrifice) adore being (charan = feet) in care and obedience of (gur) the guru; I (nit) ever (gaau = sing) praise and try to emulate (gun = virtues) example of the guru.

People go to bathe at pilgrimages to purify themselves; but I (karau) take (isnaan-u) bath (dhoorr-i) in dust of the feet, i.e. by submitting to the guru’s teachings and following his example. This is how (maan-u) honour (paaeeai) is received in (dargah) court (saachi = true/eternal) of God. 2.

 

ਗੁਰੁ ਬੋਹਿਥੁ ਭਵਜਲ ਤਾਰਣਹਾਰੁ ॥ ਗੁਰਿ ਭੇਟਿਐ ਨ ਹੋਇ ਜੋਨਿ ਅਉਤਾਰੁ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਜਨੁ ਪਾਏ ॥ ਜਾ ਕਉ ਕਰਮਿ ਲਿਖਿਆ ਧੁਰਿ ਆਏ ॥੩॥

Gur bohith bẖavjal ṯāraṇhār.  Gur bẖeti▫ai na ho▫e jon a▫uṯār.  Gur kī sevā so jan pā▫e.  Jā ka▫o karam likẖi▫ā ḏẖur ā▫e. ||3||

 

The guru is (bohith-u) the ship which (taaraanhar) can ferry across (bhavjal) the world-ocean; (autaar-u) birth (jon-i = species) in a life form (na hoey) does not happen again (bheyttiai) by finding and following the guru.

But only (so) that (jan-u) person (paaey) gets to comply (seyva = service) with instructions of the guru; (ja kau) for whom it (aaey) comes (likhiaa) written (dhur-i) from the source/God (karam-i) based on deeds, i.e. who is motivated from within. 3.

 

ਗੁਰੁ ਮੇਰੀ ਜੀਵਨਿ ਗੁਰੁ ਆਧਾਰੁ ॥ ਗੁਰੁ ਮੇਰੀ ਵਰਤਣਿ ਗੁਰੁ ਪਰਵਾਰੁ ॥ ਗੁਰੁ ਮੇਰਾ ਖਸਮੁ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥ ਨਾਨਕ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਜਾ ਕੀ ਕੀਮ ਨ ਪਾਈ ॥੪॥੧॥੧੯॥

Gur merī jīvan gur āḏẖār.  Gur merī varṯaṇ gur parvār.  Gur merā kẖasam saṯgur sarṇā▫ī.  Nānak gur pārbarahm jā kī kīm na pā▫ī. ||4||1||19||

 

(Gur-u) the guru’s teachings are (meyri) my (jeevan-i) life and (aadhaar-u = support) mainstay; my (vartan) conduct is governed by the Guru’s guidance; the guru’s teachings are (parvaar-u = family) ever with me.

The guru is (meyra) my (khasam-u) Master and I seek (sarnaaee) refuge in (satigur) the true guru. The guru is embodiment of (paarbraham-u) the Supreme Being, (ja ki) whose (keem = price) worth – virtues and powers cannot (paaee) be known, i.e. the guru’s teachings are priceless, says fifth Nanak. 4. 1. 19

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਵਸਾਏ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਆਪਿ ਮਿਲਾਏ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਲਏ ਪ੍ਰਭੁ ਲਾਇ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥੧॥

Malār mėhlā 5.  Gur ke cẖaran hirḏai vasā▫e.  Kar kirpā parabẖ āp milā▫e. Apne sevak ka▫o la▫e parabẖ lā▫e.  Ŧā kī kīmaṯ kahī na jā▫e. ||1||

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: One who (vasaaey = causes to abide) keeps (hirdai) in mind (charan = feet) instructions (key) of the guru – to live by Naam, i.e. virtues and commands of the Almighty; (prabh-i) the Almighty (kari) bestows (kirpa = kindness) grace to (milaaey) unites him/her (aap-i) with IT-self.

(Prabh-u) God (laey laaey) engages (apuney = own) IT’s (seyvak kau) servant/seeker in obedience of Divine commands; (keemat-i = price/worth) the exalted state (ki) of (ta) that seeker (na jaaey) cannot (kahi) be told. 1.

 

ਕਰਿ ਕਿਰਪਾ ਪੂਰਨ ਸੁਖਦਾਤੇ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੂੰ ਚਿਤਿ ਆਵਹਿ ਆਠ ਪਹਰ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ॥੧॥ ਰਹਾਉ ॥

Kar kirpā pūran sukẖ▫ḏāṯe.  Ŧumĥrī kirpā ṯe ṯūʼn cẖiṯ āvahi āṯẖ pahar ṯerai rang rāṯe. ||1|| rahā▫o.

 

O Almighty, (too) You are (pooran) all-pervasive and (sukhdaatey) giver of comfort/peace – to those who obey You. It is (tey) with (tumri) Your (kripa) kindness that You (aavah-i = come, chit-i = in mind) are kept in mind by Your seekers; they (raatey) are imbued with (teyrai) Your (rang-i) love (aatth = eight, pahar = three hour period – 24 hours) round the clock – in all activities. 1.

(Rahaau) dwell on this and reflect.

 

ਗਾਵਣੁ ਸੁਨਣੁ ਸਭੁ ਤੇਰਾ ਭਾਣਾ ॥ ਹੁਕਮੁ ਬੂਝੈ ਸੋ ਸਾਚਿ ਸਮਾਣਾ ॥ ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਤੇਰਾ ਨਾਂਉ ॥ ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਥਾਉ ॥੨॥

Gāvaṇ sunaṇ sabẖ ṯerā bẖāṇā.  Hukam būjẖai so sācẖ samāṇā.  Jap jap jīvėh ṯerā nāʼn▫o.  Ŧujẖ bin ḏūjā nāhī thā▫o. ||2||

 

(Gaavan-u = singing) praising and (sunan-u) listening to Your virtues and commands – and living by them – (sabh-u) all comes by (teyra) Your (bhaanaa) will, i.e. when You motivate; (so) that person who (boojhai = understands) reflects on and obeys (hukam-u) Divine commands (samaana) merges (saach-i) in the Eternal.

S/he (jap-i jap-i) remembers and obeys (teyra) Your (naa’nau) Naam – virtues and commands, (jeevah-i) lives, i.e. does not fall prey to vices; there is (naahi) no (dooja = second) other (thaau) place/source for solace (bin-u) except (tujh) You for him/her – s/he does not look elsewhere. 2.

 

ਦੁਖ ਸੁਖ ਕਰਤੇ ਹੁਕਮੁ ਰਜਾਇ ॥ ਭਾਣੈ ਬਖਸ ਭਾਣੈ ਦੇਇ ਸਜਾਇ ॥ ਦੁਹਾਂ ਸਿਰਿਆਂ ਕਾ ਕਰਤਾ ਆਪਿ ॥ ਕੁਰਬਾਣੁ ਜਾਂਈ ਤੇਰੇ ਪਰਤਾਪ ॥੩॥

Ḏukẖ sukẖ karṯe hukam rajā▫e.  Bẖāṇai bakẖas bẖāṇai ḏe▫e sajā▫e. Ḏuhāʼn siri▫āʼn kā karṯā āp.  Kurbāṇ jāʼn▫ī ṯere parṯāp. ||3||

 

O (kartey) Creator, the creature gets (dukh) grief or (sukh) comfort according to Your (hukam-u) orders depending on whether or not s/he lives by Your (rajaaey) will/commands; it is Your (bhaanai = will) decision whether to (bakhas) forgive or (dey-i) impose (sajaaey) punishment.

(Aap-i = self) You are (karta = maker) the Master of (duhaa’n) both (siriaa’n) ends – here and the hereafter. I (jaa-n-ee kurbaan-u = am sacrifice) adore (teyrey) Your (partaap) majesty – powers. 3.

 

ਤੇਰੀ ਕੀਮਤਿ ਤੂਹੈ ਜਾਣਹਿ ॥ ਤੂ ਆਪੇ ਬੂਝਹਿ ਸੁਣਿ ਆਪਿ ਵਖਾਣਹਿ ॥ ਸੇਈ ਭਗਤ ਜੋ ਤੁਧੁ ਭਾਣੇ ॥ ਨਾਨਕ ਤਿਨ ਕੈ ਸਦ ਕੁਰਬਾਣੇ ॥੪॥੨॥੨੦॥

Ŧerī kīmaṯ ṯūhai jāṇėh.  Ŧū āpe būjẖėh suṇ āp vakāṇėh.  Se▫ī bẖagaṯ jo ṯuḏẖ bẖāṇe.  Nānak ṯin kai saḏ kurbāṇe. ||4||2||20||

 

(Toohai) you alone (jaanah-i) know (teyri) Your (keemat-i = value) virtues and powers; You (aapey) Yourself (sun-i) listen, (boojhah-i) understand and (aap-i) Yourself (vakhaanah-i) say – through the creature, You being present in all.

Only (seyee) those (jo) who (bhaaney = liked) are motivated by (tudh-u) You are (bhagat devotees) obedient; I (sad) ever (kurbaanai = am sacrifice) adore, i.e. respect and follow, (tin kai) them, says fifth Nanak. 4. 2. 20.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਪਰਮੇਸਰੁ ਹੋਆ ਦਇਆਲੁ ॥ ਮੇਘੁ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰ ॥ ਸਗਲੇ ਜੀਅ ਜੰਤ ਤ੍ਰਿਪਤਾਸੇ ॥ ਕਾਰਜ ਆਏ ਪੂਰੇ ਰਾਸੇ ॥੧॥

Malār mėhlā 5.  Parmesar ho▫ā ḏa▫i▫āl.  Megẖ varsai amriṯ ḏẖār. Sagle jī▫a janṯ ṯaripṯāse.  Kāraj ā▫e pūre rāse. ||1||

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: When (parmeysar-u) the Supreme Master (hoaa) is (daiaal-u) kind, (dhaar) stream of (amrit) the life-giving (meygh-u = cloud) rain (varsai) drops, i.e. awareness of Naam or Divine virtues and commands is showered on the mind.

 (Sagley) all (jeea jant) creatures who obey Naam, are (triptaasey = satiated) happy; because (poorey = full) all their (kaaraj) objectives (aaey) are (raasey) accomplished. 1.

 

ਸਦਾ ਸਦਾ ਮਨ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਸੇਵਾ ਪਾਇਆ ਐਥੈ ਓਥੈ ਨਿਬਹੈ ਨਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Saḏā saḏā man nām samĥāl.  Gur pūre kī sevā pā▫i▫ā aithai othai nibhai nāl. ||1|| rahā▫o.

 

O (man = mind) human being, (sadaa sadaa) forever (samhaal-i) keep in mind to practice (naam-u) Divine virtues and commands. Awareness of Naam (paaiaa) is obtained (seyva = service) with guidance of (poorey) the perfect guru; it (nibahai = lasts, naal-i = with) helps (aithai) here and (othai = there) in the hereafter. 1.

(Rahaau) dwell on this and reflect.

 

ਦੁਖੁ ਭੰਨਾ ਭੈ ਭੰਜਨਹਾਰ ॥ ਆਪਣਿਆ ਜੀਆ ਕੀ ਕੀਤੀ ਸਾਰ ॥ ਰਾਖਨਹਾਰ ਸਦਾ ਮਿਹਰਵਾਨ ॥ ਸਦਾ ਸਦਾ ਜਾਈਐ ਕੁਰਬਾਨ ॥੨॥

Ḏukẖ bẖannā bẖai bẖanjanhār.  Āpṇi▫ā jī▫ā kī kīṯī sār.  Rākẖanhār saḏā miharvān.  Saḏā saḏā jā▫ī▫ai kurbān. ||2||

 

The Almighty (bhanjanhaar = destroyer) destroys/ends (bhai/bhav = being in the world) being reborn (bhannaa = breaker) breaks/ends (dukh-u) the pain – of being in cycles of births and deaths; God (keeti = done, saar = care) takes care of (aapniaa = own) IT’s (jeeaa) creatures – those who acknowledge and obey.

The (raakhaanhaar) protector Almighty is (sadaa) ever (mihrvaan) kind; we should (sadaa sadaa) forever (jaaeeaai kurbaan = be sacrifice) sincerely obey the Almighty. 2.

 

ਕਾਲੁ ਗਵਾਇਆ ਕਰਤੈ ਆਪਿ ॥ ਸਦਾ ਸਦਾ ਮਨ ਤਿਸ ਨੋ ਜਾਪਿ ॥ ਦ੍ਰਿਸਟਿ ਧਾਰਿ ਰਾਖੇ ਸਭਿ ਜੰਤ ॥ ਗੁਣ ਗਾਵਹੁ ਨਿਤ ਨਿਤ ਭਗਵੰਤ ॥੩॥

Kāl gavā▫i▫ā karṯai āp.  Saḏā saḏā man ṯis no jāp.  Ḏarisat ḏẖār rākẖe sabẖ janṯ.  Guṇ gāvhu niṯ niṯ bẖagvanṯ. ||3||

 

(Kartai) the Creator alone (aap-i = self) can (gavaaiaa = lose) obviate being taken by (kaal-u = death) the agent of Divine justice; and does for one who (sadaa sadaa) forever (jaap-i) remembers and obeys (tis no = that) the Almighty.

The Almighty (dhaar-i) bestows (dristt-i = sight – of grace) grace and (raakhey) protects (sabh-i) all (jant = tools in hand of God) those who obey God; they (nit nit) forever (gaavhu = sing) praise and emulate (gun) virtues of the Almighty (bhagvant) Master of destiny. 3.

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ਏਕੋ ਕਰਤਾ ਆਪੇ ਆਪ ॥ ਹਰਿ ਕੇ ਭਗਤ ਜਾਣਹਿ ਪਰਤਾਪ ॥ ਨਾਵੈ ਕੀ ਪੈਜ ਰਖਦਾ ਆਇਆ ॥ ਨਾਨਕੁ ਬੋਲੈ ਤਿਸ ਕਾ ਬੋਲਾਇਆ ॥੪॥੩॥੨੧॥

Ėko karṯā āpe āp.  Har ke bẖagaṯ jāṇėh parṯāp. Nāvai kī paij rakẖ▫ḏā ā▫i▫ā.  Nānak bolai ṯis kā bolā▫i▫ā. ||4||3||21||

 

(Eyko) the lone Creator is (aapey = self) self-existent and (aap = IT-self) unique. (Bhagat) devotees (key) of (har-i) the Almighty (jaanh-i) know God’s (partaap = grandeur) virtues and powers.

God (aaiaa = has come) has always been (rakhda) maintaining (paij) honour (ki) of (naavai) Naam, i.e. God honours those who live by Naam. The servant fifth Nanak (bolai) says (bolaaiaa) as caused to say (tis ka) by that – the Almighty. 4. 3. 21.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਗੁਰ ਸਰਣਾਈ ਸਗਲ ਨਿਧਾਨ ॥ ਸਾਚੀ ਦਰਗਹਿ ਪਾਈਐ ਮਾਨੁ ॥ ਭ੍ਰਮੁ ਭਉ ਦੂਖੁ ਦਰਦੁ ਸਭੁ ਜਾਇ ॥ ਸਾਧਸੰਗਿ
ਸਦ ਹਰਿ ਗੁਣ ਗਾਇ ॥੧॥

Malār mėhlā 5.  Gur sarṇā▫ī sagal niḏẖān.  Sācẖī ḏargahi pā▫ī▫ai mān. Bẖaram bẖa▫o ḏūkẖ ḏaraḏ sabẖ jā▫e.  Sāḏẖsang saḏ har guṇ gā▫e. ||1||

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Sagal) all (nidhaan = treasures) objectives are attained by one who places the self (sarnaai = refuge) in guidance of (gur) the guru; s/he (paaeeai) receives (maan-u) honour in (saachi = true) Divine court.

(Sabh-u) every (bhram-u = wandering) straying/wrong-doing, (bhau) apprehensions for retribution for the wrongdoing, (dookh-u) fault and the resultant (darad-u) suffering (jaaey = leaves) is obviated – of one who follows the guru’s instructions. S/he joins (saadhsang-i) the holy congregation and (sad) ever (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰੁ ਪੂਰਾ ਸਾਲਾਹਿ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਜਪਹੁ ਦਿਨੁ ਰਾਤੀ ਮਨ ਚਿੰਦੇ ਫਲ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere gur pūrā sālāhi.  Nām niḏẖān japahu ḏin rāṯī man cẖinḏe fal pā▫e. ||1|| rahā▫o.

 

(Meyrey) my (man = mind) being, (saalaah-i = praise) acknowledge and obey teachings of (poora = perfect) the true guru, to (japahu) remember and obey (nidhaan-u = treasure) the valuable (naam-u) commands of the Almighty (din) day and (raati) night – in all activities; you will (paaey) attain (phal = fruits) fulfilment of objectives (chindey) wished (man) by the mind. 1.

(Rahaau) dwell on this and reflect.

 

ਸਤਿਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਸੋਇ ॥ ਜਨਮ ਮਰਣ ਦੂਖ ਤੇ ਰਾਖੈ ॥ ਮਾਇਆ ਬਿਖੁ ਫਿਰਿ ਬਹੁੜਿ ਨ ਚਾਖੈ ॥੨॥

Saṯgur jevad avar na ko▫e.  Gur pārbarahm parmesar so▫e.  Janam maraṇ ḏūkẖ ṯe rākẖai.  Mā▫i▫ā bikẖ fir bahuṛ na cẖākẖai. ||2||

 

There is (na koey = not any) no guide (jeyvadd-u) as great as (satigur) the true guru; the true guru’s life is representative of virtues of (soey = that) the lone (paarbrahm-u = Supreme Being) Almighty (parmeysar) Supreme Master.

One whom the Almighty (raakhai) saves from (dookh) the pain of (janam) births and (maran) deaths, that person is motivated not (chaakhai = taste) to indulge in (bikh-u = poison) vices of (maaiaa) the world-play. 2.

 

ਗੁਰ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਇ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਸਾਚੈ ਨਾਇ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਸਭੁ ਸਾਚੀ ॥ ਸੋ ਮਨੁ ਨਿਰਮਲੁ ਜੋ ਗੁਰ ਸੰਗਿ ਰਾਚੀ ॥੩॥

Gur kī mahimā kathan na jā▫e.  Gur parmesar sācẖai nā▫e. Sacẖ sanjam karṇī sabẖ sācẖī.  So man nirmal jo gur sang rācẖī. ||3||

 

(Mahima = glory) greatness (ki) of the guru (na jaaey) cannot (kathan-u) be told; the guru is embodiment of (parmeysar-u) the Supreme Being for he emulates (naaey) Naam or virtues (saachai) of the Eternal.

The guru’s (sanjamu) discipline/way of life is guided (sach-u = truth) by Naam and (sabh-u) every (karni) deed (saachi = true) accords with Naam; (so) that (man-u) mind/person (jo) who (raachi) is engrossed (sang-i) with obedience to (gur) the guru becomes (nirmal-u = clean) free of vices. 3.

 

ਗੁਰੁ ਪੂਰਾ ਪਾਈਐ ਵਡ ਭਾਗਿ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮਨ ਤੇ ਤਿਆਗਿ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰ ਚਰਣ ਨਿਵਾਸਿ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਸਚੁ ਅਰਦਾਸਿ ॥੪॥੪॥੨੨॥

Gur pūrā pā▫ī▫ai vad bẖāg.  Kām kroḏẖ lobẖ man ṯe ṯi▫āg.  Kar kirpā gur cẖaraṇ nivās.  Nānak kī parabẖ sacẖ arḏās. ||4||4||22||

 

(Poora = perfect) the true guru (paaeeai) is found by (vadd) good (bhaag-i) fortune based on past deeds; (kaam-u) lust, (krodh-u) wrath, (lobh-u) greed – as also (moh) worldly attachments and (ahankaar-u) vanity, (tiaag-i) are given up (tey) from (man) the mind – with the guru’s teachings.

(Kar-i kirpa) kindly enable (nivaas-i = abide) to keep in mind and obey (charan = feet) teachings of the guru; this is (sach-u = true) humble (ardaas-i) supplication (ki) of fifth Nanak, – the seeker to (prabh) the Almighty. 4. 4. 22.

 

SGGS pp 1268-1270, Malaar M: 5, Shabads 11-18

SGGS pp 1268-1270, Malaar M: 5, Shabads 11-18

 

ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਘਨਿਹਰ ਬਰਸਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਮੇਰੇ ਅਨਦ ਮੰਗਲ ਸੁਖ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Gẖanihar baras sagal jag cẖẖā▫i▫ā.  Bẖa▫e kirpāl parīṯam parabẖ mere anaḏ mangal sukẖ pā▫i▫ā. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Baras-i) the rain-dropping (ghanhar) cloud (chhaaiaa) is covering (sagal) the whole (jagat-u) world, i.e. the kind Almighty is present in, and has authority over, all creation.

One on whom (parabh) the Almighty Master (meyrey = my) of all (bhaey) is (kripaal) kind – s/he keeps vices at bay – and (paaiaa) experiences (anad/anand) bliss, (mangal) joy and (sukh) peace. 1.

(Rahaau) dwell on this and reflect.

 

ਮਿਟੇ ਕਲੇਸ ਤ੍ਰਿਸਨ ਸਭ ਬੂਝੀ ਪਾਰਬ੍ਰਹਮੁ ਮਨਿ ਧਿਆਇਆ ॥ ਸਾਧਸੰਗਿ ਜਨਮ ਮਰਨ ਨਿਵਾਰੇ ਬਹੁਰਿ ਨ ਕਤਹੂ ਧਾਇਆ ॥੧॥

Mite kales ṯarisan sabẖ būjẖī pārbarahm man ḏẖi▫ā▫i▫ā.  Sāḏẖsang janam maran nivāre bahur na kaṯhū ḏẖā▫i▫ā. ||1||

 

One who (dhiaaiaa) pays attention to commands of (paarbrahm) the Supreme Master (man-i) in mind – and obeys them, s/he achieves everything; (sabh) all his/her (kaleys) strife (mittey = effaced) ends, i.e. s/he overcomes vices, and fire of (trisan) craving (boojhi) is quenched.

S/he joins (saadhsang-i) the holy congregation – where virtues and commands of God are recounted and learnt to practice; and thus (nivaarey = gets rid of) ends being in cycles of (janam) births and (maran) deaths; s/he does not (dhaaiaa = runs) go through (katahoo = anywhere) any life forms (bahur-i) again. 1.

 

ਮਨੁ ਤਨੁ ਨਾਮਿ ਨਿਰੰਜਨਿ ਰਾਤਉ ਚਰਨ ਕਮਲ ਲਿਵ ਲਾਇਆ ॥ ਅੰਗੀਕਾਰੁ ਕੀਓ ਪ੍ਰਭਿ ਅਪਨੈ ਨਾਨਕ ਦਾਸ ਸਰਣਾਇਆ ॥੨॥੭॥੧੧॥

Man ṯan nām niranjan rāṯa▫o cẖaran kamal liv lā▫i▫ā.  Angīkār kī▫o parabẖ apnai Nānak ḏās sarṇā▫i▫ā. ||2||7||11||

 

His/her (man-u) mind and (tan-u) body (raatau) are imbued with love (niranjan-i) of the pristine Almighty; s/he (laaiaa) fixes (liv) attention on (kamal) lotus (charan) feet, i.e. applies the self to obedience of God.

(Prabh-i) the Almighty (keeo = does, angeekaar-u = acceptance) accepts (apnai = own) IT’s (daas) servant/seeker who (sarnaaiaa = comes to sanctuary) places the self in care and obedience, says fifth Nanak. 2. 7. 11.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਬਿਛੁਰਤ ਕਿਉ ਜੀਵੇ ਓਇ ਜੀਵਨ ॥ ਚਿਤਹਿ ਉਲਾਸ ਆਸ ਮਿਲਬੇ ਕੀ ਚਰਨ ਕਮਲ ਰਸ ਪੀਵਨ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Bicẖẖuraṯ ki▫o jīve o▫e jīvan.  Cẖiṯėh ulās ās milbe kī cẖaran kamal ras pīvan. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Oey = those) the seekers (kio = how?) cannot (jeevey) live (jeevan) life – they feel misery – (bichhrat = separated) if they forget the Almighty. With (ulaas) zeal and (aas) hope of (milbey) meeting the Almighty (chitah-i) mind; they (peevan) drink (ras) the elixir of (charan kamal) lotus feet, i.e. they enjoy living by Naam or Divine virtues and commands. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਨ ਕਉ ਪਿਆਸ ਤੁਮਾਰੀ ਪ੍ਰੀਤਮ ਤਿਨ ਕਉ ਅੰਤਰੁ ਨਾਹੀ ॥ ਜਿਨ ਕਉ ਬਿਸਰੈ ਮੇਰੋ ਰਾਮੁ ਪਿਆਰਾ ਸੇ ਮੂਏ ਮਰਿ ਜਾਂਹੀਂ ॥੧॥

Jin ka▫o pi▫ās ṯumārī parīṯam ṯin ka▫o anṯar nāhī. Jin ka▫o bisrai mero rām pi▫ārā se mū▫e mar jāʼnhīʼn. ||1||

 

Those (jin kau) who have (piaas = thirst) yearning (tumaari = your) for You, o (preetam) beloved Almighty, there is no (antar-u = difference) separation/forgetting God (kau) by (tin) them.

Those (kau) by (jin) whom (piaara) the Beloved (raam) Almighty (bisrai) is forgotten, (sey) they (mooey = dead) have no strength and (mar-i jaanhi) die, i.e. succumb to temptations. 1.

 

Page 1269

 

ਮਨਿ ਤਨਿ ਰਵਿ ਰਹਿਆ ਜਗਦੀਸੁਰ ਪੇਖਤ ਸਦਾ ਹਜੂਰੇ ॥ ਨਾਨਕ ਰਵਿ ਰਹਿਓ ਸਭ ਅੰਤਰਿ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥੨॥੮॥੧੨॥

Man ṯan rav rahi▫ā jagḏīsur pekẖaṯ saḏā hajūre. Nānak rav rahi▫o sabẖ anṯar sarab rahi▫ā bẖarpūre. ||2||8||12||

 

(Jagdeesur = master of the world) the Almighty (rav-i rahiaa) is present in their (man) minds and (tan-i) bodies – they are conscious of God in their thoughts and actions; they (sadaa) ever (peykhat) see the Almighty (hajoorey) present before/with them.

They see the Almighty (rav-i rahio) present (antar-i) in (sabh) all and (bhrpoorey) pervading (sarab) everywhere, says fifth Nanak. 2. 8. 12.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੈ ਭਜਨਿ ਕਉਨ ਕਉਨ ਨ ਤਾਰੇ ॥ ਖਗ ਤਨ ਮੀਨ ਤਨ ਮ੍ਰਿਗ ਤਨ ਬਰਾਹ ਤਨ ਸਾਧੂ ਸੰਗਿ ਉਧਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Har kai bẖajan ka▫un ka▫un na ṯāre.  Kẖag ṯan mīn ṯan marig ṯan barāh ṯan sāḏẖū sang uḏẖāre. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Kaun kaun = who all, na = not?) everyone (taarey = ferried) gets across the world-ocean of vices, – by boarding the hip of God – (bhajan-i) by praising and emulating virtues of the Almighty.

Creatures including those treated as incarnations of Vishnu with (tan) bodies of (khag) birds, (meen) fish, (mrig = deer) animals (braah) boar were (udhaarey) emancipated (sang-i = in company) with guidance of (sadhoo) the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਦੇਵ ਕੁਲ ਦੈਤ ਕੁਲ ਜਖ੍ਯ੍ਯ ਕਿੰਨਰ ਨਰ ਸਾਗਰ ਉਤਰੇ ਪਾਰੇ ॥ ਜੋ ਜੋ ਭਜਨੁ ਕਰੈ ਸਾਧੂ ਸੰਗਿ ਤਾ ਕੇ ਦੂਖ ਬਿਦਾਰੇ ॥੧॥

Ḏev kul ḏaiṯ kul jakẖ▫y kinnar nar sāgar uṯre pāre.  Jo jo bẖajan karai sāḏẖū sang ṯā ke ḏūkẖ biḏāre. ||1||

 

Those falling in (kul) lineage/class of (deyv) gods, (dait) demons, (jakhh, kinnar) inhabitants of different planets and (nar) humans all (utryey = land, paarey = on far shore) get across the world-ocean – if they follow the guru; (jo jo) all those who (karai = does, bhajan-u = praise) praise and emulate Divine virtues (sang-i = in company of) guided by (saadhoo) the guru, (key = of, ta = those) their (dookh) sufferings (bidaarey) are banished. 1.

 

ਕਾਮ ਕਰੋਧ ਮਹਾ ਬਿਖਿਆ ਰਸ ਇਨ ਤੇ ਭਏ ਨਿਰਾਰੇ ॥ ਦੀਨ ਦਇਆਲ ਜਪਹਿ ਕਰੁਣਾ ਮੈ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੇ ॥੨॥੯॥੧੩॥

Kām karoḏẖ mahā bikẖi▫ā ras in ṯe bẖa▫e nirāre.  Ḏīn ḏa▫i▫āl jāpėh karuṇā mai Nānak saḏ balihāre. ||2||9||13||

 

The seekers (bhaey) keep (niraarey = separate) away from (kaam) lust, (karodh) wrath and (mahaa = great) the horrible (bikhiaa = poison, ras = relish) vices – which come in way of finding God.

They (japah-i) remember and obey (karuna mai) the compassionate Almighty who is (daiaal) kind to help (deen = poor) the humble; (mai) I (sad) ever (balihaarey = am sacrifice) adore and follow their example, says fifth Nanak. 2. 9. 13.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਆਜੁ ਮੈ ਬੈਸਿਓ ਹਰਿ ਹਾਟ ॥ ਨਾਮੁ ਰਾਸਿ ਸਾਝੀ ਕਰਿ ਜਨ ਸਿਉ ਜਾਂਉ ਨ ਜਮ ਕੈ ਘਾਟ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Āj mai baisi▫o har hāt.  Nām rās sājẖī kar jan si▫o jāʼn▫o na jam kai gẖāt. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Aaaj-u = today) now having got human birth, (mai) I (baisio) sit at (har-i) God’s (haatt) shop, i.e. the holy congregation where virtues and commands of the Almighty are recounted and learnt to practice.

I (kar-i = do, saajhi = sharing) share (raas-i) the wealth of Naam or Divine virtues and commands, (sio) with (jan = servants) devotees of God, to live by them and shall not (jaa-n-au) go on (ghaatt) the path of, i.e. be taken by, (jam) Divine justice – as a convict. 1.

(Rahaau) dwell on this and reflect.

 

ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਪਾਰਬ੍ਰਹਮਿ ਰਾਖੇ ਭ੍ਰਮ ਕੇ ਖੁਲ੍ਹ੍ਹੇ ਕਪਾਟ ॥ ਬੇਸੁਮਾਰ ਸਾਹੁ ਪ੍ਰਭੁ ਪਾਇਆ ਲਾਹਾ ਚਰਨ ਨਿਧਿ ਖਾਟ ॥੧॥

Ḏẖār anūgrahu pārbarahm rākẖe bẖaram ke kẖulĥe kapāt. Besumār sāhu parabẖ pā▫i▫ā lāhā cẖaran niḏẖ kẖāt. ||1||

 

(Paarbrahm-i) the Supreme Master (dhaar-i) bestowed (anugrah-u) kindness and (raakhey) protected me from temptations, and (kapaatt) shutters (key) of (bhram) delusion – influence of other ideas blocking my mind – (khulhey) opened; and I (paaiaa) found (saah-u) the financier who is rich (beysumaar) beyond estimate – I found the Almighty, the inexhaustible source of Naam/virtues; I (khaatt) earned (laahaa = profit) the benefit of being in (charan = feet) obedience of the Almighty. 1.

 

ਸਰਨਿ ਗਹੀ ਅਚੁਤ ਅਬਿਨਾਸੀ ਕਿਲਬਿਖ ਕਾਢੇ ਹੈ ਛਾਂਟਿ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟੇ ਦਾਸ ਨਾਨਕ ਬਹੁਰਿ ਨ ਜੋਨੀ ਮਾਟ ॥੨॥੧੦॥੧੪॥

Saran gahī acẖuṯ abẖināsī kilbikẖ kādẖe hai cẖẖāʼnt. Kal kales mite ḏās Nānak bahur na jonī māt. ||2||10||14||

 

I (gahee = held) took (saran-i) refuge in (achut = not subject to fall) the ever-stable (abinaasi = imperishable) Eternal Master; who (chhaantt-i) culls and (kaaddhey hai) drives out (kilbikh) wrong ideas from the mind.

(Kaleys) strife (kal-i) caused by conflicts – between vices and virtues, duality – (mittey = erased) have ended and I hope not to be put in (maatt = container of clay) the body in any (joni) life form, i.e. hope not to be reborn, says fifth Nanak. 2. 10. 14.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਬਹੁ ਬਿਧਿ ਮਾਇਆ ਮੋਹ ਹਿਰਾਨੋ ॥ ਕੋਟਿ ਮਧੇ ਕੋਊ ਬਿਰਲਾ ਸੇਵਕੁ ਪੂਰਨ ਭਗਤੁ ਚਿਰਾਨੋ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Baho biḏẖ mā▫i▫ā moh hirāno.  Kot maḏẖe ko▫ū birlā sevak pūran bẖagaṯ cẖirāno. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Maaiaa) temptations in the world-play (hiraano = take away) entice the human beings in (bahu) many (bidh-i) ways. (Ko-oo) some (virla) rare (seyvak-u = servant) devotee of God (madhey) amongst (kott-i) crores, who remains (pooran) perfect (bhagat-u) devotee – does not waver/transgress – (chiraano) for long. 1.

(Rahaau) dwell on this and reflect.

 

ਇਤ ਉਤ ਡੋਲਿ ਡੋਲਿ ਸ੍ਰਮੁ ਪਾਇਓ ਤਨੁ ਧਨੁ ਹੋਤ ਬਿਰਾਨੋ ॥ ਲੋਗ ਦੁਰਾਇ ਕਰਤ ਠਗਿਆਈ ਹੋਤੌ ਸੰਗਿ ਨ ਜਾਨੋ ॥੧॥

Iṯ uṯ dol dol saram pā▫i▫o ṯan ḏẖan hoṯ birāno.  Log ḏurā▫e karaṯ ṯẖagi▫ā▫ī hoṯou sang na jāno. ||1||

 

One (paaio = gets sram-u = tired) works hard (ddol-i ddol-i = wavering) committing wrong-doings for the sake of (tan-u = body) pleasures and gathering (dhan-u) money; but that wealth (hotou) becomes (biraano) of others – do not last forever and is left behind for others on death.

S/he (karat = does, tthagiaaee = cheating/deceit) deceives others (duraaey) hiding from (log) people, but does not (jaano = know) realize God (hotou) being (sang-i) with – present watching him/her. 1.

 

ਮ੍ਰਿਗ ਪੰਖੀ ਮੀਨ ਦੀਨ ਨੀਚ ਇਹ ਸੰਕਟ ਫਿਰਿ ਆਨੋ ॥ ਕਹੁ ਨਾਨਕ ਪਾਹਨ ਪ੍ਰਭ ਤਾਰਹੁ ਸਾਧਸੰਗਤਿ ਸੁਖ ਮਾਨੋ ॥੨॥੧੧॥੧੫॥

Marig pankẖī mīn ḏīn nīcẖ ih sankat fir āno.  Kaho Nānak pāhan parabẖ ṯārahu sāḏẖsangaṯ sukẖ māno. ||2||11||15||

 

(Phir-i) then (sankatt) the agony of being born in (deen = poor, neech = lowly) lowly life forms like (mrig = deer) animals, (meen) fish (aano = comes) comes – has to be suffered.

O (prabh) Almighty, please (taarahu) ferry us (paahun = stones – weighed down by vices) wrongdoers across the world-ocean; please lead us to (saadhsangat-i) the holy congregation to learn to live by Your commands and (maano = enjoy) have (sukh) the comfort of union with You, says fifth Nanak. 2.  11. 15.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਦੁਸਟ ਮੁਏ ਬਿਖੁ ਖਾਈ ਰੀ ਮਾਈ ॥ ਜਿਸ ਕੇ ਜੀਅ ਤਿਨ ਹੀ ਰਖਿ ਲੀਨੇ ਮੇਰੇ ਪ੍ਰਭ ਕਉ ਕਿਰਪਾ ਆਈ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Ḏusat mu▫e bikẖ kẖā▫ī rī mā▫ī.  Jis ke jī▫a ṯin hī rakẖ līne mere parabẖ ka▫o kirpā ā▫ī. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Ri) o (maaee) mother, – I am so happy – (dustt) evils (khaaee) have eaten (bikh-u) poison and (mooey) died, i.e. I have been rid of vices. (Prabh) the Almighty Master (meyrey = my) of all (key = of, jis = who) whose (jeea) creatures we are (aaee = felt, kirpa = mercy) has been kind (rakh-i leeney) protect me from vices.

(Rahaau) dwell on this and reflect.

 

ਅੰਤਰਜਾਮੀ ਸਭ ਮਹਿ ਵਰਤੈ ਤਾਂ ਭਉ ਕੈਸਾ ਭਾਈ ॥ ਸੰਗਿ ਸਹਾਈ ਛੋਡਿ ਨ ਜਾਈ ਪ੍ਰਭੁ ਦੀਸੈ ਸਭਨੀ ਠਾਈਂ‍ ॥੧॥

Anṯarjāmī sabẖ mėh varṯai ṯāʼn bẖa▫o kaisā bẖā▫ī. Sang sahā▫ī cẖẖod na jā▫ī parabẖ ḏīsai sabẖnī ṯẖā▫īʼn. ||1||

 

O (bhaaee) brother, when (antaryaami = dweller within, knower of minds) God (vartai) is present (mah-i) in (sabh) all, (taa-n) then (kaisa) how can there be any (bhau) fear? i.e. God knows everyone’s state and looks after those who obey.

God is (sang-i) with everyone and (sahaaee = helper) helps, (na jaaee) does not (chodd-i) leave and go away; (prabh) the Almighty (deesai = seen) is present at (sabhni) all (tthaaee’n) places. 1.

 

ਅਨਾਥਾ ਨਾਥੁ ਦੀਨ ਦੁਖ ਭੰਜਨ ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਈ ॥ ਹਰਿ ਕੀ ਓਟ ਜੀਵਹਿ ਦਾਸ ਤੇਰੇ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਈ ॥੨॥੧੨॥੧੬॥

Anāthā nāth ḏīn ḏukẖ bẖanjan āp lī▫e laṛ lā▫ī.  Har kī ot jīvėh ḏās ṯere Nānak parabẖ sarṇā▫ī. ||2||12||16||

 

God is (naatth-u) the Master of (anaatha) the master-less and (bhanjan) destroyer/ameliorator of (dukh) distress of (deen) the hapless; and (aap-i) IT-self (leeay) causes to (laaee) attach to IT’s (larr-i) scarf, i.e. motivates to follow Divine commands – those who respond are saved.

O (prabh) Almighty, (teyrey) Your (daas = servants) seekers (jeevah-i = live) lead life (ott-i) in protection, i.e. with faith in You; I place myself in Your (sarnaee) care and obedience, submits fifth Nanak. 2. 12.1 6.

 

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ਮਲਾਰ ਮਹਲਾ ੫ ॥ ਮਨ ਮੇਰੇ ਹਰਿ ਕੇ ਚਰਨ ਰਵੀਜੈ ॥ ਦਰਸ ਪਿਆਸ ਮੇਰੋ ਮਨੁ ਮੋਹਿਓ ਹਰਿ ਪੰਖ ਲਗਾਇ ਮਿਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Man mere har ke cẖaran ravījai.  Ḏaras pi▫ās mero man mohi▫o har pankẖ lagā▫e milījai. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Meyrey) my (man) mind – o my being, (raveejai = remember) think of (charan) feet, i.e. place the self in care and obedience, (key) of (har-i) the Almighty. (Piaas = thirst) the wish to obtain (daras) vision of (har-i) God has (mohio) possessed (meyro) my (man-u) mind; how I wish I could (lagaaey) attach (pankh) wings to myself and fly to (mileejai) meet the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਖੋਜਤ ਖੋਜਤ ਮਾਰਗੁ ਪਾਇਓ ਸਾਧੂ ਸੇਵ ਕਰੀਜੈ ॥ ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਸੁਆਮੀ ਮੇਰੇ ਨਾਮੁ ਮਹਾ ਰਸੁ ਪੀਜੈ ॥੧॥

Kẖojaṯ kẖojaṯ mārag pā▫i▫o sāḏẖū sev karījai. Ḏẖār anūgrahu su▫āmī mere nām mahā ras pījai. ||1||

 

(Khojat khojat) in the process of searching God, I (paaio) found (maarag-u) the way; to (kareejai = perform, seyv = service) follow guidance of (saadhoo) the guru.

(Meyrey) my (suaami) Master, please (dhaar-i) show (anugrah-u) kindness – and lead to the true guru, with whose guidance, I get to (peejai) drink (mahaa) the great (ras-u) elixir, i.e. obtain awareness of, and conduct the self by, Naam – Divine virtues and commands. 1.

 

ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਕਰਿ ਸਰਨੀ ਆਏ ਜਲਤਉ ਕਿਰਪਾ ਕੀਜੈ ॥ ਕਰੁ ਗਹਿ ਲੇਹੁ ਦਾਸ ਅਪੁਨੇ ਕਉ ਨਾਨਕ ਅਪੁਨੋ ਕੀਜੈ ॥੨॥੧੩॥੧੭॥

Ŧarāhi ṯarāhi kar sarnī ā▫e jalṯa▫o kirpā kījai. Kar gėh leho ḏās apune ka▫o Nānak apuno kījai. ||2||13||17||

 

(Kar-i) being (traah-i traah-i) frightened by the consequences of committing vices, I (aaey) have come to Your (sarni) sanctuary – I need protection; please (keejai) show (kirpa) kindness on (jaltau) burning, i.e. me in agony.

Please (gah-i) hold (kar-u) the hand (kau) of (apuney = own) Your (daas = servant) seeker and (keejai) make Your (apuno) own, i.e. accept me for union, supplicates fifth Nanak, on behalf of the creatures. 2. 13. 17.

 

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ਮਲਾਰ ਮਃ ੫ ॥ ਪ੍ਰਭ ਕੋ ਭਗਤਿ ਬਛਲੁ ਬਿਰਦਾਇਓ ॥ ਨਿੰਦਕ ਮਾਰਿ ਚਰਨ ਤਲ ਦੀਨੇ ਅਪੁਨੋ ਜਸੁ ਵਰਤਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Malār mėhlā 5.  Parabẖ ko bẖagaṯ bacẖẖal birḏāri▫o.  Ninḏak mār cẖaran ṯal ḏīne apuno jas varṯā▫i▫o. ||1|| rahā▫o.

 

Composition of (mahla 5) the fifth Guru in Raga Malaar: (Bachhal-u) love (bhagat-i) for the devotees is (birdaaio) in the nature/tradition (ko) of (prabh) God. God (maar-i = beats) pushes away (nindak = slanderers) ill-wishers of the devotees and (deeney = makes) puts them (tal-i) under (charan) feet, i.e. causes them to come to the devotees for guidance and to follow their example; God thus (vartaaio = spreads) makes (apuno) own (jas) glory/grandeur manifest. 1.

(Rahaau) dwell on this and reflect.

 

ਜੈ ਜੈ ਕਾਰੁ ਕੀਨੋ ਸਭ ਜਗ ਮਹਿ ਦਇਆ ਜੀਅਨ ਮਹਿ ਪਾਇਓ ॥ ਕੰਠਿ ਲਾਇ ਅਪੁਨੋ ਦਾਸੁ ਰਾਖਿਓ ਤਾਤੀ ਵਾਉ ਨ ਲਾਇਓ ॥੧॥

Jai jai kār kīno sabẖ jag mėh ḏa▫i▫ā jī▫an mėh pā▫i▫o. Kanṯẖ lā▫e apuno ḏās rākẖi▫o ṯāṯī vā▫o na lā▫i▫o. ||1||

 

(Sabh) everyone (mah-i) in the world (jai jai kaar = glory, keeno = makes) glorifies/praises the devotees; God (paaio) put (daiaa) compassion (mah-i) in (jeeaan) the creatures, i.e. causes them not to harm the devotees.

God (raakhio) keeps (apuno = own) IT’s (daas-u = servant) devotee (laaey = touching, kantth-i = throat with throat) in embrace, i.e. closely protected and does not let (tati = hot, vaau = air) tribulations (laaio = touch) be experienced by the devotee. 1.

 

ਅੰਗੀਕਾਰੁ ਕੀਓ ਮੇਰੇ ਸੁਆਮੀ ਭ੍ਰਮੁ ਭਉ ਮੇਟਿ ਸੁਖਾਇਓ ॥ ਮਹਾ ਅਨੰਦ ਕਰਹੁ ਦਾਸ ਹਰਿ ਕੇ ਨਾਨਕ ਬਿਸ੍ਵਾਸੁ ਮਨਿ ਆਇਓ ॥੨॥੧੪॥੧੮॥

Angīkār kī▫o mere su▫āmī bẖaram bẖa▫o met sukẖā▫i▫o. Mahā anand karahu ḏās har ke Nānak bisvās man ā▫i▫o. ||2||14||18||

 

(Suaami) the Master (meyrey = my) of all (keeo = makes, angeekaar-u = embrace) protects the devotees (meytt-i = erasing) preventing them from (bhram-u) straying/transgressing and the resultant (bhau) apprehensions; God (sukhaaio) keeps the devotees at peace.

O (daas) devotees of (har-i) the Almighty, (aaio = come) have (bisvaas-u) faith of God (man-i) in mind, to have no worries, and (karahu) make (mahaa) great (anand) merry, i.e. enjoy sublime joy, says fifth Nanak. 2. 14. 18

 

 

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