SGGS pp 216-218, Gauri M: 5, (164-170).
ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਬਿਨੁ ਅਵਰ ਕ੍ਰਿਆ ਬਿਰਥੇ ॥ ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਕਮਾਣੇ ਇਹਿ ਓਰੈ ਮੂਸੇ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mālā mėhlā 5 Har bin avar kir▫ā birthe Jap ṯap sanjam karam kamāṇe ihi orai mūse ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri, Raagini Maala. (Avar) other acts (bin-u) except conformance to (har-i) Divine commands are (kriaa) rituals which are (birthey) of no use in finding the Almighty within.
(Kamaaney) practice of (jap) chanting of mantras, (tap) austerities and (sanjam) control of senses, they (moosey = robbed) are left behind (orai) here in the world, i.e. have no relevance before God. 1.
(Rahaau) pause here and reflect.
(Rahaau) pause here and reflect.
ਬਰਤ ਨੇਮ ਸੰਜਮ ਮਹਿ ਰਹਤਾ ਤਿਨ ਕਾ ਆਢੁ ਨ ਪਾਇਆ ॥ ਆਗੈ ਚਲਣੁ ਅਉਰੁ ਹੈ ਭਾਈ ਊਂਹਾ ਕਾਮਿ ਨ ਆਇਆ ॥੧॥
Baraṯ nem sanjam mėh rahṯā ṯin kā ādẖ na pā▫i▫ā Āgai cẖalaṇ a▫or hai bẖā▫ī ūʼnhā kām na ā▫i▫ā ||1||
One (rahta) remains engaged (mah-i) in (barat) fasts, (neym) regular rituals and (sanjam) control of senses (paaiaa) receives not even (aaddh-u = half a shell) a bit of credit.
O (bhaaee) dear, something (aur-u) else (challan-u) works (aagai) ahead, i.e. in finding the Almighty within. These rituals do not (kaam-i aaiaa) work (oonhaa) there, i.e. they only please the world. 1.
ਤੀਰਥਿ ਨਾਇ ਅਰੁ ਧਰਨੀ ਭ੍ਰਮਤਾ ਆਗੈ ਠਉਰ ਨ ਪਾਵੈ ॥ ਊਹਾ ਕਾਮਿ ਨ ਆਵੈ ਇਹ ਬਿਧਿ ਓਹੁ ਲੋਗਨ ਹੀ ਪਤੀਆਵੈ ॥੨॥
Ŧirath nā▫e ar ḏẖarnī bẖarmaṯā āgai ṯẖa▫ur na pāvai Ūhā kām na āvai ih biḏẖ oh logan hī paṯī▫āvai ||2||
One who (naaey/nahaaey) bathes (teerath-i) at holy places (arau-u) and (bhramta) wanders (dharni) the earth/world, does not (pavai) receive (tthaur = place) union with God (aagai) ahead.
(Ih) this (bidh-i) method does not (kaam-i aavai) work (oohaa) there, (oh-u = that) one (hi) only (pateeaavai) impresses (logan) the people – as being dedicated to God. 2.
ਚਤੁਰ ਬੇਦ ਮੁਖ ਬਚਨੀ ਉਚਰੈ ਆਗੈ ਮਹਲੁ ਨ ਪਾਈਐ ॥ ਬੂਝੈ ਨਾਹੀ ਏਕੁ ਸੁਧਾਖਰੁ ਓਹੁ ਸਗਲੀ ਝਾਖ ਝਖਾਈਐ ॥੩॥
Cẖaṯur beḏ mukẖ bacẖnī ucẖrai āgai mahal na pā▫ī▫ai Būjẖai nāhī ek suḏẖākẖar oh saglī jẖākẖjẖakẖā▫ī▫ai ||3||
One may be able to (uchrai) recite (chatur beyd = four Vedas) scriptures (mukh bachni = words of mouth) from memory, but does not (paaeeai) find (mahal-u = palace) Divine abode (aagai) ahead.
One who does not (boojhai) understand (eyk-u) the one (sudhaakhar = sacred word) Naam/Divine virtues (jhaakh jhakhaaeeai) wanders aimlessly (sagli) all over, i.e. such efforts are fruitless. 3.
ਨਾਨਕੁ ਕਹਤੋ ਇਹੁ ਬੀਚਾਰਾ ਜਿ ਕਮਾਵੈ ਸੁ ਪਾਰ ਗਰਾਮੀ ॥ ਗੁਰੁ ਸੇਵਹੁ ਅਰੁ ਨਾਮੁ ਧਿਆਵਹੁ ਤਿਆਗਹੁ ਮਨਹੁ ਗੁਮਾਨੀ ॥੪॥੬॥੧੬੪॥
Nānak kahṯo ih bīcẖārā jė kamāvai so pār garāmī Gur sevhu ar nām ḏẖi▫āvahu ṯi▫āgahu manhu gumānī ||4||6||164||
Fifth Nanak (kahto) says/expresses (ih-u) this (beechaaro) thought – conform to Naam. One (j-i) who (kamaavai) does this (s-u) that person (paargraami = resident of village across the ocean) overcomes temptations and finds the Almighty within.
Therefore (seyvah-u = serve) follow (gur-u) the guru’s teachings, (tiaagah- u) give up (gumaani) vanity (manah-u) from the mind, and (dhiaavah-u = pay attention to) obey (naam-u) Divine virtues and commands. 4. 6. 164.
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ਗਉੜੀ ਮਾਲਾ ੫ ॥ ਮਾਧਉ ਹਰਿ ਹਰਿ ਹਰਿ ਮੁਖਿ ਕਹੀਐ ॥ ਹਮ ਤੇ ਕਛੂ ਨ ਹੋਵੈ ਸੁਆਮੀ ਜਿਉ ਰਾਖਹੁ ਤਿਉ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mālā 5. Māḏẖa▫o har har har mukẖ kahī▫ai Ham ṯe kacẖẖū na hovai su▫āmī ji▫o rākẖo ṯi▫o rahī▫ai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri, Raagini Maala. We should (kaheeai = say) acknowledge/obey (maadhau = master of world-play) the Creator (har-i har-i har-i = God – thrice) in thought, word and deed, and pray:
O (suaami) Master, (kachhoo na) nothing (hovai) can be done (tey) by (ham) us, we (raheeai) remain (tiau) that way (jio) as You (raakhah-u) keep, i.e. pray to keep us as the Almighty approves. 1.
(Rahaau) pause here and reflect.
ਕਿਆ ਕਿਛੁ ਕਰੈ ਕਿ ਕਰਣੈਹਾਰਾ ਕਿਆ ਇਸੁ ਹਾਥਿ ਬਿਚਾਰੇ ॥ ਜਿਤੁ ਤੁਮ ਲਾਵਹੁ ਤਿਤ ਹੀ ਲਾਗਾ ਪੂਰਨ ਖਸਮ ਹਮਾਰੇ ॥੧॥
Ki▫ā kicẖẖ karai kė karnaihārā ki▫ā is hāth bicẖāre Jiṯ ṯum lāvhu ṯiṯ hī lāgā pūran kẖasam hamāre ||1||
(Kia) what does the mortal do – i.e. the mortal can do nothing by the self, in fact what is s/he (karnaihaara) capable of doing; what is in the (haath) hands of (bicharai) helpless being?
S/he (laaga) engages in (tit) that in (jit) what (tum) you (laavah-u) engage him/her – i.e. all activities are controlled by you (hamaarey) our (pooran) all-pervasive (khasam) Master. 1.
ਕਰਹੁ ਕ੍ਰਿਪਾ ਸਰਬ ਕੇ ਦਾਤੇ ਏਕ ਰੂਪ ਲਿਵ ਲਾਵਹੁ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਹਰਿ ਪਹਿ ਅਪੁਨਾ ਨਾਮੁ ਜਪਾਵਹੁ ॥੨॥੭॥੧੬੫॥
Karahu kirpā sarab ke ḏāṯe ek rūp liv lāvhu Nānak kī benanṯī har pėh apunā nām japāvhu ||2||7||165||
Please (karahau kripa) bestow your grace, O (daate = giver) benefactor of (sarab) all, so that everyone (liv laavahu) concentrates in meditation on (ek roop= one form) you alone.
It is (benti) the supplication (ki) of Nanak (pah) to (har) the Creator; please enable me to (japavahu) remember (apna = own) Your (Naam) virtues and commands – so that I live by them. 2. 7. 165.
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ਰਾਗੁ ਗਉੜੀ ਮਾਝ ਮਹਲਾ ੫
Rāg ga▫oṛī mājẖ mėhlā 5
Composition of the fifth Guru in Raga Maajh.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ
One all-pervasive Creator who is known by the true guru’s grace
Note: The word ਦਮੋਦਰ (damodar), meaning one who has a rope round the waist, is an epithet for Krishna, the Hindu deity. Because he was naughty his mother tied him with a rope. It is used for the Divine in the verse below and elsewhere.
ਦੀਨ ਦਇਆਲ ਦਮੋਦਰ ਰਾਇਆ ਜੀਉ ॥ ਕੋਟਿ ਜਨਾ ਕਰਿ ਸੇਵ ਲਗਾਇਆ ਜੀਉ ॥ ਭਗਤ ਵਛਲੁ ਤੇਰਾ ਬਿਰਦੁ ਰਖਾਇਆ ਜੀਉ ॥
ਪੂਰਨ ਸਭਨੀ ਜਾਈ ਜੀਉ ॥੧॥
Ḏīn ḏa▫i▫āl ḏamoḏar rā▫i▫ā jī▫o Kot janā kar sev lagā▫i▫ā jī▫o Bẖagaṯ vacẖẖal ṯerā biraḏ
rakẖā▫i▫ā jī▫o Pūran sabẖnī jā▫ī jī▫o ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Maajh. The Almighty, you are (deen daiaal) compassionate to the poor, (damodar) Divine and (raaiai) the Sovereign king.
You have (kar-i) created (kott-i = crores) billions and (lagaaiai) engaged them in your (seyv) service – i.e. allotted them their roles.
(Bhagat vachhal-u) You love the devotees; that is (teyra) Your (birad-u) tradition, you (rakhaaia) maintain that always.
You (pooran = filled) pervade (sabhni) at all (jaaee) places, (jio) I respectfully say. 1.
ਕਿਉ ਪੇਖਾ ਪ੍ਰੀਤਮੁ ਕਵਣ ਸੁਕਰਣੀ ਜੀਉ ॥ ਸੰਤਾ ਦਾਸੀ ਸੇਵਾ ਚਰਣੀ ਜੀਉ ॥ ਇਹੁ ਜੀਉ ਵਤਾਈ ਬਲਿ ਬਲਿ ਜਾਈ ਜੀਉ ॥ ਤਿਸੁ ਨਿਵਿ ਨਿਵਿ ਲਾਗਉ ਪਾਈ ਜੀਉ ॥੨॥
Ki▫o pekẖā parīṯam kavaṇ sukarṇī jī▫o Sanṯā ḏāsī sevā cẖarṇī jī▫o Ih jī▫o vaṯā▫ī bal bal jā▫ī jī▫o Ŧis niv niv lāga▫o pā▫ī jī▫o ||2||
Question: (Kio) how do I (peykha= see) have vision of the (preetam-u) beloved Creator; what (sukarni) good deeds should I do for that?
Answer: Be a (daasi) servant of (santa) the saints and (seyva) serve them being (charni) at their feet – i.e. learn from and obey them in humility.
Also, I should (vataaee) sacrifice my (jeeo) life and (bal-i bal-i jaaee = ever sacrifice) place myself at the disposal of the Master.
And I should (niv-i niv-i = bow) pay obeisance and (laagau) touch (paaee) the feet (tis) of the Master – i.e. humbly carry out commands of the Master, (jio) I say respectfully. 2.
ਪੋਥੀ ਪੰਡਿਤ ਬੇਦ ਖੋਜੰਤਾ ਜੀਉ ॥ ਹੋਇ ਬੈਰਾਗੀ ਤੀਰਥਿ ਨਾਵੰਤਾ ਜੀਉ ॥ ਗੀਤ ਨਾਦ ਕੀਰਤਨੁ ਗਾਵੰਤਾ ਜੀਉ ॥
ਹਰਿ ਨਿਰਭਉ ਨਾਮੁ ਧਿਆਈ ਜੀਉ ॥੩॥
Pothī pandiṯ beḏ kẖojanṯā jī▫o Ho▫e bairāgī ṯirath nāvanṯā jī▫o Gīṯ nāḏ kīrṯan gāvanṯā jī▫o Har nirbẖa▫o nām ḏẖi▫ā▫ī jī▫o ||3||
The (pandit) learned people (khojanta) search for the Creator in (pothi = texts, beyd = Vedas) the scriptures.
Some (hoey) become (bairaagi) recluse and renounce the world; some (naavanta) bathe at (teerath) pilgrim centers.
The Yogis (geet) sing songs, (naad) play musical instruments or (gaavanta) sing (keertan-u) praising Divine virtues.
But, I (dhiaaee) pay attention to/obey (naam-u) commands of (nirbhau = fearless – answerable to none; (jio) I say that respectfully. 3.
ਭਏ ਕ੍ਰਿਪਾਲ ਸੁਆਮੀ ਮੇਰੇ ਜੀਉ ॥ ਪਤਿਤ ਪਵਿਤ ਲਗਿ ਗੁਰ ਕੇ ਪੈਰੇ ਜੀਉ ॥ ਭ੍ਰਮੁ ਭਉ ਕਾਟਿ ਕੀਏ ਨਿਰਵੈਰੇ ਜੀਉ ॥
ਗੁਰ ਮਨ ਕੀ ਆਸ ਪੂਰਾਈ ਜੀਉ ॥੪॥
Bẖa▫e kirpāl su▫āmī mere jī▫o Paṯiṯ paviṯ lag gur ke paire jī▫o Bẖaram bẖa▫o kāt kī▫e nirvaire jī▫o Gur man kī ās pūrā▫ī jī▫o ||4||
Those to whom (suaami) Master (meyrey = my) of all is (kripaal) kind to all. (Patit) those fallen to vices become (pavit) purified when they (lag-i) touch/be at (pairey) feet the guru, i.e. by following the guru.
The guru, (kaat-i = cuts) banishes (bhram-u) delusion and (bhau) apprehensions and (keeay) makes them (nirvairey) free of enmity, i.e. they see God in everyone.
The guru (puraaee) helps fulfil (aas) aspirations of (man) the mind – to unite with the Master. 4.
Page 217
ਜਿਨਿ ਨਾਉ ਪਾਇਆ ਸੋ ਧਨਵੰਤਾ ਜੀਉ ॥ ਜਿਨਿ ਪ੍ਰਭੁ ਧਿਆਇਆ ਸੁ ਸੋਭਾਵੰਤਾ ਜੀਉ ॥ ਜਿਸੁ ਸਾਧੂ ਸੰਗਤਿ ਤਿਸੁ ਸਭ ਸੁਕਰਣੀ ਜੀਉ ॥
ਜਨ ਨਾਨਕਸਹਜਿ ਸਮਾਈ ਜੀਉ ॥੫॥੧॥੧੬੬॥
Jin nā▫o pā▫i▫ā so ḏẖanvanṯā jī▫o Jin parabẖ ḏẖi▫ā▫i▫ā so sobẖāvanṯā jī▫o Jis sāḏẖū sangaṯ ṯis sabẖsukarṇī jī▫o Jan Nānak sahj samā▫ī jī▫o ||5||1||166||
(Jin-i those who (paaia) receive awareness of (naau) Divine virtues and commands from the guru (se) they are truly (dhanvanta) wealthy.
Those who (dhiaaia) attentively remember (prabh-u = Creator) the Creator’s virtues and commands, (s-u) they (sobhavanta) have a good name/reputation.
(Jis) one who seeks (sangat-i) company/guidance of (saadhoo) the guru, (tis) s/he (sukarni) does virtuous deeds according to the guru’s teachings.
All such (Jan) people remain (sahj) effortlessly (samaaee) absorbed in the Creator, (jeeo) I say respectfully. 5. 1. 166.
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ਆਉ ਹਮਾਰੈ ਰਾਮ ਪਿਆਰੇ ਜੀਉ ॥ ਰੈਣਿ ਦਿਨਸੁ ਸਾਸਿ ਸਾਸਿ ਚਿਤਾਰੇ ਜੀਉ ॥ ਸੰਤ ਦੇਉ ਸੰਦੇਸਾ ਪੈ ਚਰਣਾਰੇ ਜੀਉ ॥
ਤੁਧੁ ਬਿਨੁ ਕਿਤੁ ਬਿਧਿ ਤਰੀਐ ਜੀਉ ॥੧॥
Ga▫oṛī mėhlā 5 mājẖ. Ā▫o hamārai rām pi▫āre jī▫o Raiṇ ḏinas sās sās cẖiṯāre jī▫o Sanṯ ḏe▫o sanḏesā pai cẖarṇāre jī▫o Ŧuḏẖ bin kiṯ biḏẖ ṯarī▫ai jī▫o ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Maajh. O (piaarey) Beloved (raam) Almighty, please (aau) come abide (hamaarai) in my mind, i.e. lead me to the guru to receive awareness of Divine virtues and commands. May I (chitaarey) keep them in mind (saas-i saas-i = with every breath) every moment of (dinas-u) day and (rain-i) nighty.
I shall (pai) fall (charnaarey) at feet of (sant) the guru and beseech to (deyau) give (sandeysa = message) awareness of Naam. (Kit-u = which, bidh-i = way) we cannot (tareeai = swim) remain above vices in the world-play (bin-u) without (tudh-u = you) your guidance, o guru. 1.
ਸੰਗਿ ਤੁਮਾਰੈ ਮੈ ਕਰੇ ਅਨੰਦਾ ਜੀਉ ॥ ਵਣਿ ਤਿਣਿ ਤ੍ਰਿਭਵਣਿ ਸੁਖ ਪਰਮਾਨੰਦਾ ਜੀਉ ॥ ਸੇਜ ਸੁਹਾਵੀ ਇਹੁ ਮਨੁ ਬਿਗਸੰਦਾ ਜੀਉ ॥
ਪੇਖਿ ਦਰਸਨੁ ਇਹੁ ਸੁਖੁ ਲਹੀਐ ਜੀਉ ॥੨॥
Sang ṯumārai mai kare ananḏā jī▫o vaṇ ṯiṇ ṯaribẖavaṇ sukẖ parmānanḏā jī▫o Sej suhāvī ih man bigsanḏā jī▫o Pekẖ ḏarsan ih sukẖ lahī▫ai jī▫o ||2||
O Almighty, (mai) I (karey) make (ananda) merry with (tumaarai) Your (sang-i) company/guidance, i.e. by leading life with Naam in mind. (Van-i) grass, (van-i) trees and (tribhavan-i = three regions – water, land, space, i.e. from the smallest to the biggest all – can enjoy (sukh) comfort by obeying the Almighty source of (parmananda) supreme bliss.
When you are on the (seyj) the bed of devotion – i.e. in my mind, it (suhaavi) feels good and (bigsanda) blossoms
(Ih-u) this (sukh-u) comfort is (laheeai) obtained (peykh-i) seeing Divine (darsan-u) vision within. 2.
(kare ananda) experience bliss (sang tuhaarai = in your company) when you are in my mind, my Master.
The (van, tin = trees and grass) all vegetation in (tribhavan = the three worlds – space, earth and lower regions) the whole creation enjoys the (sukh) blessings of the (parmaananda) the source of Supreme bliss – You.
ਚਰਣ ਪਖਾਰਿ ਕਰੀ ਨਿਤ ਸੇਵਾ ਜੀਉ ॥ ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਦੇਵਾ ਜੀਉ ॥ ਦਾਸਨਿ ਦਾਸੁ ਨਾਮੁ ਜਪਿ ਲੇਵਾ ਜੀਉ ॥
ਬਿਨਉ ਠਾਕੁਰ ਪਹਿ ਕਹੀਐ ਜੀਉ ॥੩॥
Cẖaraṇ pakẖār karī niṯ sevā jī▫o Pūjā arcẖā banḏan ḏevā jī▫o Ḏāsan ḏās nām jap levā jī▫o Bin▫oṯẖākur pėh kahī▫ai jī▫o ||3||
May I (pakhaar-i) wash (charan) feet of the saints and (nit) ever (kar-i) do (seyva) service, i.e. follow their guidance and example. This is (pooja) worship, (archa0 offerings of flowers etc. of (deyva) the deity.
Please make me (daas-u) servant of Your (daasan-i) servants/devotes, so that in their company I (jap-I leyva) remember and obey (naam-u) Divine commands, this is (binau) the entity we should (kaheeai = sake) make (pah-i) to (tthaakur) the Master. 3.
ਇਛ ਪੁੰਨੀ ਮੇਰੀ ਮਨੁ ਤਨੁ ਹਰਿਆ ਜੀਉ ॥ ਦਰਸਨ ਪੇਖਤ ਸਭ ਦੁਖ ਪਰਹਰਿਆ ਜੀਉ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇ ਜਪਿ
ਤਰਿਆ ਜੀਉ ॥ ਇਹੁ ਅਜਰੁ ਨਾਨਕ ਸੁਖੁ ਸਹੀਐ ਜੀਉ ॥੪॥੨॥੧੬੭॥
Icẖẖ punnī merī man ṯan hari▫ā jī▫o Ḏarsan pekẖaṯ sabẖ ḏukẖ parhari▫ā jī▫o Har har nām jape japṯari▫ā jī▫o Ih ajar Nānak sukẖ sahī▫ai jī▫o ||4||2||167||
(Meyri) my (ichh) yearning – for union with the Creator – (puni) has been fulfilled and (man-u) mind and (tan-u) mind and body (haria = become green) are revitalized – I feel good. (Sabh) all (dukh) anxiety has (parhariaa) gone away (peykhat) seeing (darsan) vision, i.e. by finding the Almighty within.
I (tariaa = swim) have overcome vices (japey jap-i) ever obeying (har-i = dispels vices) the purifying and (har–i = makes green) rejuvenating (naam-u) Divine commands. (Ih) this (sukh-u) pleasure/comfort is (ajar-u = hard to bear) difficult to get; I (sahia = bear) obtained it by devotion, says fifth Nanak. 4. 2. 167.
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ਗਉੜੀ ਮਾਝ ਮਹਲਾ ੫ ॥ ਸੁਣਿ ਸੁਣਿ ਸਾਜਨ ਮਨ ਮਿਤ ਪਿਆਰੇ ਜੀਉ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਇਹੁ ਜੀਉ ਭਿ ਵਾਰੇ ਜੀਉ ॥
ਵਿਸਰੁ ਨਾਹੀ ਪ੍ਰਭ ਪ੍ਰਾਣ ਅਧਾਰੇ ਜੀਉ ॥ ਸਦਾ ਤੇਰੀ ਸਰਣਾਈ ਜੀਉ ॥੧॥
Ga▫oṛī mājẖ mėhlā 5 Suṇ suṇ sājan man miṯ pi▫āre jī▫o Man ṯan ṯerā ih jī▫o bẖė vāre jī▫o visar nāhī parabẖ parāṇ aḏẖāre jī▫o Saḏā ṯerī sarṇā▫ī jī▫o ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Maajh. (Sun-i sun-i) ever listening to Your virtues, you have become (piaarey) dear (saajan mit) friend of my (man) mind. (Ih-u) this (man-u) mind and (tan-u) body is (teyra = your) Your gift, as is (bh-i) also my (jeeo) soul; I (sacrifice) dedicate all these, i.e. thoughts and actions to You.
You are (adhaarey) the Mainstay of (praan) life, please do not (visar-u) be forgotten, i.e. May I ever be conscious of Divine virtues and commands. Please keep me (sadaa) ever in Your (sarnaaee = sanctuary) care and obedience. 1.
ਜਿਸੁ ਮਿਲਿਐ ਮਨੁ ਜੀਵੈ ਭਾਈ ਜੀਉ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸੋ ਹਰਿ ਹਰਿ ਪਾਈ ਜੀਉ ॥ ਸਭ ਕਿਛੁ ਪ੍ਰਭ ਕਾ ਪ੍ਰਭ ਕੀਆ ਜਾਈ ਜੀਉ ॥
ਪ੍ਰਭ ਕਉ ਸਦ ਬਲਿ ਜਾਈ ਜੀਉ ॥੨॥
Jis mili▫ai man jīvai bẖā▫ī jī▫o Gur parsādī so har har pā▫ī jī▫o Sabẖ kicẖẖ parabẖ kā parabẖ
kī▫ā jā▫ījī▫o Parabẖ ka▫o saḏ bal jā▫ī jīa ||2||
O (bhaaee = brother) dear, that (miliai) by receiving (jis-u) which, (man-u) the mind (jeevai = lives) gets strength to overcome vices. Awareness of (so) that (har-i = dispels vices) purifying and (har-I = makes green) rejuvenating Naam (paaee) is obtained (parsaadi) with grace/guidance of (gur) the guru.
One realizes that (sabh kichh-u) everything is (ka = of) given/created by (prabh) the Creator and all (jaaee) places are (keeaa = of) pervaded by the Creator. We should (sad) ever (bal-i jaaee = be sacrifice, kau = to) totally submit to commands of the Creator. 2.
ਏਹੁ ਨਿਧਾਨੁ ਜਪੈ ਵਡਭਾਗੀ ਜੀਉ ॥ ਨਾਮ ਨਿਰੰਜਨ ਏਕ ਲਿਵ ਲਾਗੀ ਜੀਉ ॥ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਸਭੁ ਦੁਖੁ ਮਿਟਾਇਆ ਜੀਉ ॥
ਆਠ ਪਹਰ ਗੁਣ ਗਾਇਆ ਜੀਉ ॥੩॥
Ėhu niḏẖān japai vadbẖāgī jī▫o Nām niranjan ek liv lāgī jī▫o Gur pūrā pā▫i▫ā sabẖ ḏukẖ
mitā▫i▫ā jī▫o Āṯẖ pahar guṇ gā▫i▫ā jī▫o ||3||
One who (japai) obeys (eyh-u = this, nidhaan-u = treasure) Naam is (vaddbhaagi) a fortunate. His/her (liv) attention (laagi) is fixed on conformance to (naam) commands of (eyk) the One (niranjan) pristine Almighty.
When guidance of (poora) the perfect (gur-u) is (paaiaa) obtained/followed, it (mittaaiaa = erases) obviates (sabh-u) every (dukh-u) grief, i.e. one remains at peace with focus on God. S/he (gaaiaa = sings) praises/emulates (gun) Divine virtues (aatth = eight x pahar = three hours) twenty fours of day and night. 3.
ਰਤਨ ਪਦਾਰਥ ਹਰਿ ਨਾਮੁ ਤੁਮਾਰਾ ਜੀਉ ॥ ਤੂੰ ਸਚਾ ਸਾਹੁ ਭਗਤੁ ਵਣਜਾਰਾ ਜੀਉ ॥ ਹਰਿ ਧਨੁ ਰਾਸਿ ਸਚੁ ਵਾਪਾਰਾ ਜੀਉ ॥
ਜਨ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰਾ ਜੀਉ ॥੪॥੩॥੧੬੮॥
Raṯan paḏārath har nām ṯumārā jī▫o Ŧūʼn sacẖā sāhu bẖagaṯ vaṇjārā jī▫o Har ḏẖan rās sacẖ vāpārājī▫o Jan Nānak saḏ balihārā jī▫o ||4||3||168||
O (har-i) Almighty awareness of (tumaara) Your (naam-u) commands is (ratan = jewel) valuable (padaarath = substance) merchandise, – with which to conduct dealings in life. (Toon) You are (sachaa) the true/eternal (saah-u) financier/source of funds and (bhagat-u) the devotee is (vanjaara) the merchant – who conducts the business of life with it. (Jan) humble devotee (sad) ever (balihaara = sacrifice) obey You, says fifth Nanak. 4. 3. 168.
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ਰਾਗੁ ਗਉੜੀ ਮਾਝ ਮਹਲਾ ੫
Rāg ga▫oṛī mājẖ mėhlā 5
Composition of the fifth Guru in Raga Gaurri, Raagini Maajh
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ
Invoking the One all-pervasive Creator who may be known by the true guru’s grace
ਤੂੰ ਮੇਰਾ ਬਹੁ ਮਾਣੁ ਕਰਤੇ ਤੂੰ ਮੇਰਾ ਬਹੁ ਮਾਣੁ ॥ ਜੋਰਿ ਤੁਮਾਰੈ ਸੁਖਿ ਵਸਾ ਸਚੁ ਸਬਦੁ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mājẖ mėhlā 5
Ŧūʼn merā baho māṇ karṯe ṯūʼn merā baho māṇ Jor ṯumārai sukẖ vasā sacẖ sabaḏ nīsāṇ ||1|| rahā▫o
O (kartey) Creator, (toon) You are (meyra) my (bah-u) great (maan-u) pride, i.e. I enjoy the high status by obeying You.
It is because of (tumaarai) Your (jor-i = power) grace that I (vasaa) live (sukh-i) in comfort;
(neesaan-u) the sign is that I (vasaa) live according to (sach-u) the eternal/inevitable (sabad-u = word) Divine commands. 1
(Rahaau) pause here and reflect.
ਸਭੇ ਗਲਾ ਜਾਤੀਆ ਸੁਣਿ ਕੈ ਚੁਪ ਕੀਆ ॥ ਕਦ ਹੀ ਸੁਰਤਿ ਨ ਲਧੀਆ ਮਾਇਆ ਮੋਹੜਿਆ ॥੧॥
Sabẖe galā jāṯī▫ā suṇ kai cẖup kī▫ā Kaḏ hī suraṯ na laḏẖī▫ā mā▫i▫ā mohṛi▫ā ||1||
The mortal (jaateea) knows (sabhey) all (galaa) things, but (chup keea = keeps quiet) ignores them (sun-i kai) after listening/watching.
Being (mohiria) lured by temptations of (maaia) the world-play s/he (kad hi) never (surat-i ladhia = find in consciousness) keeps them in mind. 1.
ਦੇਇ ਬੁਝਾਰਤ ਸਾਰਤਾ ਸੇ ਅਖੀ ਡਿਠੜਿਆ ॥ ਕੋਈ ਜਿ ਮੂਰਖੁ ਲੋਭੀਆ ਮੂਲਿ ਨ ਸੁਣੀ ਕਹਿਆ ॥੨॥
Ḏe▫e bujẖāraṯ sārṯā se akẖī diṯẖ▫ṛi▫ā Ko▫ī jė mūrakẖ lobẖī▫ā mūl na suṇī kahi▫ā ||2||
The Creator (dey-i) gives (saarta) signs or (bujhaarta) riddles (so) that s/he (ditthrria) sees (akhi) with the eyes – i.e. should understand.
But the mortal is (koee j-i) such a (moorakh) fool and (lobhia = greedy) engrossed in other attachments, that s/he (na) does not (sunee) listen to what is (kahia) said – i.e. does not understand what is conveyed. 2.
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ਇਕਸੁ ਦੁਹੁ ਚਹੁ ਕਿਆ ਗਣੀ ਸਭ ਇਕਤੁ ਸਾਦਿ ਮੁਠੀ ॥ ਇਕੁ ਅਧੁ ਨਾਇ ਰਸੀਅੜਾ ਕਾ ਵਿਰਲੀ ਜਾਇ ਵੁਠੀ ॥੩॥
Ikas ḏuhu cẖahu ki▫ā gaṇī sabẖ ikaṯ sāḏ muṯẖī Ik aḏẖ nā▫e rasī▫aṛā kā virlī jā▫e vuṯẖī ||3||
Such people are not (ikas-u, duh-u, chah-u) one, two or four in number; (kia) how can one (gani) count – it is not possible to count – when (sabh) all are (mutthi = deceived) led astray by (ikat = one) the same (saad = taste) temptations.
There may be (ik-u adh-u) an odd person, (vuthi) living at (ka) some (virli) rare (jaaey) place, who is (raseearra) imbued with (naaey) Divine virtues and commands. 3.
ਭਗਤ ਸਚੇ ਦਰਿ ਸੋਹਦੇ ਅਨਦ ਕਰਹਿ ਦਿਨ ਰਾਤਿ ॥ ਰੰਗਿ ਰਤੇ ਪਰਮੇਸਰੈ ਜਨ ਨਾਨਕ ਤਿਨ ਬਲਿ ਜਾਤ ॥੪॥੧॥੧੬੯॥
Bẖagaṯ sacẖe ḏar sohḏe anaḏ karahi ḏin rāṯ Rang raṯe parmesrai jan Nānak ṯin bal jāṯ ||4||1||169||
The (bhagat) devotees (sohdey) look good (dar-i) at court of the Creator – i.e. they are received to the Creator’s abode with honour – and (anand karah-i) remain happy (din = day, raat-i = night) forever.
They are (ratey = dyed) imbued (rang-i) with love (parameysrai) of the Supreme Master; (jan) humble fifth Nanak (bal-i jaat = is sacrifice) adores (tin) them. 4. 1. 169.
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ਗਉੜੀ ਮਹਲਾ ੫ ਮਾਂਝ ॥ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ ਆਠ ਪਹਰ ਆਰਾਧੀਐ ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ ॥੧॥
ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5 māʼnjẖ. Ḏukẖ bẖanjan ṯerā nām jī ḏukẖ bẖanjan ṯerā nām Āṯẖ pahar ārāḏẖī▫ai pūran saṯgur gi▫ān ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri, Raagini Maa’njh. Almighty, remembering and living in obedience of (teyra) Your (naam-u) commands, (bhanjan-u = destroyer) relieves from (dukh) suffering.
This is the (giaan = knowledge) teaching of (pooran) the perfect guru: we should (aaraadheeai) invoke Naam by remembering it (aatth = eight x pahar = three hours) round the clock. 1.
(Rahaau) pause here and reflect.
ਜਿਤੁ ਘਟਿ ਵਸੈ ਪਾਰਬ੍ਰਹਮੁ ਸੋਈ ਸੁਹਾਵਾ ਥਾਉ ॥ ਜਮ ਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥
Jiṯ gẖat vasai pārbarahm so▫ī suhāvā thā▫o Jam kankar neṛ na āvī rasnā har guṇ gā▫o ||1||
(Ghatt-i) the mind (jit-u) in which (paarbrahm-u) the Supreme Spirit (vasai) abides – i.e. the mind is conscious of Divine commands – (soee) that (thaao = place) mind (suhaava = feels good) has a pleasant experience.
(Kankar-u = stone, debris) torture/punishment of (jam) Divine justice does not (aavaee) come (neyrr-i) near one who (gaavaee) sings (gun) virtues with (rasna) the tongue – and emulates. 1.
ਸੇਵਾ ਸੁਰਤਿ ਨ ਜਾਣੀਆ ਨਾ ਜਾਪੈ ਆਰਾਧਿ ॥ ਓਟ ਤੇਰੀ ਜਗਜੀਵਨਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਗਾਧਿ ॥੨॥
Sevā suraṯ na jāṇī▫ā nā jāpai ārāḏẖ Ot ṯerī jagjīvanā mere ṯẖākur agam agāḏẖ ||2||
I am ignorant, thought of Your (seyva = service) obedience has never (jaaneea = known) come to my (surat-i) consciousness/mind; I also do not (jaapai) know (araadh-i) how to invoke You.
O (meyrey) my (tthaakur) Master and (jagjeevna = life of the world) Creator, you are (agam) beyond reach and (agaadh-i) unfathomable, i.e. I cannot reach You, but I seek (teyri) Your (ott) protection from evil. 2.
ਭਏ ਕ੍ਰਿਪਾਲ ਗੁਸਾਈਆ ਨਠੇ ਸੋਗ ਸੰਤਾਪ ॥ ਤਤੀ ਵਾਉ ਨ ਲਗਈ ਸਤਿਗੁਰਿ ਰਖੇ ਆਪਿ ॥੩॥
Bẖa▫e kirpāl gusā▫ī▫ā naṯẖe sog sanṯāp Ŧaṯī vā▫o na lag▫ī saṯgur rakẖe āp ||3||
When (gusaaeea) the Master of the universe (bhae) is (kripal) kind, one finds and follows the guru, and all (sog) sorrow and (santaap) suffering (natthey = run away) ends.
There is no (tati vaau = hot air) discomfort/grief for one who – follows the guru’s teachings and – is (rakhey) protected by (satgur-i) the true guru (aap-i) himself.
3.
ਗੁਰੁ ਨਾਰਾਇਣੁ ਦਯੁ ਗੁਰੁ ਗੁਰੁ ਸਚਾ ਸਿਰਜਣਹਾਰੁ ॥ ਗੁਰਿ ਤੁਠੈ ਸਭ ਕਿਛੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰ ॥੪॥੨॥੧੭੦॥
Gur nārā▫iṇ ḏa▫yu gur gur sacẖā sirjaṇhār Gur ṯuṯẖai sabẖ kicẖẖ pā▫i▫ā jan Nānak saḏ balihār ||4||2||170||
The guru is the embodiment of (naaraain) of the Almighty, (day-u = the Divine light) object of worship, (sirjanhaar-u) the Creator.
So (sabh kichh-u) everything is (paaia) obtained when the guru (tutthai) is pleased to guide; I am (sad) ever (balihaar = sacrifice) adore the guru – shall ever do as the guru directs, says fifth Nanak. 4. 2. 170.
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