Posts Tagged ‘SGGS p 321’

SGGS pp 320-323, Gauri Ki Vaar M: 5, Pauris 11 to 21 (final).

SGGS pp 320-323, Gauri Ki Vaar M: 5, Pauris 11 to 21 (final).

 

ਸਲੋਕ ਮ: ੫ ॥  ਕਾਮੁ ਨ ਕਰਹੀ ਆਪਣਾ ਫਿਰਹਿ ਅਵਤਾ ਲੋਇ ॥   ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸੁਖੁ ਕਿਨੇਹਾ ਹੋਇ ॥੧॥

Salok mėhlā 5  Kām na karhī āpṇā firėh avṯā lo▫e   Nānak nā▫e visāri▫ai sukẖ kinehā ho▫e ||1||

 

Slok of the fifth Guru. A self-willed person (na karahi) does not carry out (aapna = own) his/her (kaam) job that is allotted to him/her, but (phirah-i) wanders (a-vataa = not going) in circles/aimlessly lured (loey-i = world) by the world-play.

But s/he also complains of suffering; (kineyha) how can there (hoey-i) be (sukh) comfort/peace (visaareeai = forgetting) ignoring (naaey/naam) Divine virtues and commands – the guide for life, says the fifth Nanak. 1.

 

ਮ: ੫ ॥   ਬਿਖੈ ਕਉੜਤਣਿ ਸਗਲ ਮਾਹਿ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥   ਨਾਨਕ ਜਨਿ ਵੀਚਾਰਿਆ ਮੀਠਾ ਹਰਿ ਕਾ ਨਾਉ ॥੨॥

Mėhlā 5   Bikẖai ka▫uṛ▫ṯaṇ sagal māhi jagaṯ rahī laptā▫e   Nānak jan vīcẖāri▫ā mīṯẖā har kā nā▫o ||2||

 

Slok of the fifth Guru. (Kaurrtan-i = bitterness) restlessness caused by lure for (bikhai) vices is present (maah-i) in (sagal) all; it (rahi laptaaey-i = clings) afflicts everyone (jagat-i) in the world.

(Jan-i) humble devotees (veechaaria) reflect on, andfins conformance to (naau/naam) virtues and commands of (har-i) the Creator (meettha = sweet) the enjoyable, says fifth Nanak. 2.

 

ਪਉੜੀ ॥   ਇਹ ਨੀਸਾਣੀ ਸਾਧ ਕੀ ਜਿਸੁ ਭੇਟਤ ਤਰੀਐ ॥   ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਫਿਰਿ ਬਹੁੜਿ ਨ ਮਰੀਐ ॥

Pa▫oṛī   Ih nīsāṇī sāḏẖ kī jis bẖetaṯ ṯarī▫ai   Jamkankar neṛ na āvī fir bahuṛ na marī▫ai

 

Paurri. How do we recognize a true saint/guru? (Ih) this is (neesaani) the sign of (saadh) the guru; he is one by (bheyttat) meeting and following (jis-u) whose example we (tareeai) swim across the world ocean i.e. overcome vices.

(Jam-kankar-u) agent of Divine justice and does not (aavaee) come (neyrr-i) near to detain, i.e. union with the Almighty is attained; and (phir-i) then one is not reborn to (mareeai) die again.

 

ਭਵ ਸਾਗਰੁ ਸੰਸਾਰੁ ਬਿਖੁ ਸੋ ਪਾਰਿ ਉਤਰੀਐ ॥   ਹਰਿ ਗੁਣ ਗੁੰਫਹੁ ਮਨਿ ਮਾਲ ਹਰਿ ਸਭ ਮਲੁ ਪਰਹਰੀਐ ॥

Bẖav sāgar sansār bikẖ so pār uṯrī▫ai   Har guṇ gufhu man māl har sabẖ mal parharī▫ai

 

One then (paar-i utareeai) gets across (bhav saagar-u) the world ocean of (bikh) vices, (sansaar-u) the world, i.e. is not reborn and do not come back to (sansaar-u) the world again.overcoming (bikh = poison) temptations in (sansaar = world) the world-play;

(Gumphah-u) string (har-i) Divine (gun) virtues on (maal/maalaa) rosary (man-i) in the mind, i.e. as guide for the mind. This is how (sabh) all (mal-u = filth) vices from the mind (parhareeai = removed) are kept away.

 

ਨਾਨਕ ਪ੍ਰੀਤਮ ਮਿਲਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ਨਰਹਰੀਐ ॥੧੧॥

Nānak parīṯam mil rahe pārbarahm narharī▫ai ||11||

 

This is how one (mil-i rahey = remains with) experiences presence of (preetam) the beloved (paarbrahm) Supreme Being, (narhareeai = man-lion) the Almighty destroyer of evil. 11.

 

 

ਸਲੋਕ ਮ: ੫ ॥   ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਜਿਨ ਹਰਿ ਵੁਠਾ ਚਿਤਿ ॥   ਗਾਲ੍ਹ੍ਹੀ ਅਲ ਪਲਾਲੀਆ ਕੰਮਿ ਨ ਆਵਹਿ ਮਿਤ ॥੧॥

Salok mėhlā 5   Nānak ā▫e se parvāṇ hai jin har vuṯẖā cẖiṯ   Gālĥī al palālī▫ā kamm na āvahi miṯ ||1||

 

Slok of the fifth Guru.  Says Nanak the fifth: (Sey) those (jin) in whose (chit-i) minds (har-i) the Creator (vuttha) abide i.e. those who conform to Divine virtues and commands, their (aaey = coming) human birth is (parvaan-u = accepted) successful.

(Al palaaleea) frivolous (gaalhi) talk i.e. indulging in material pursuits and meaningless rituals (aavah-i = come) are of no (ka’mm-i) use. 1.

 

ਮ: ੫ ॥   ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਦ੍ਰਿਸਟੀ ਆਇਆ ਪੂਰਨ ਅਗਮ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਧਨੁ ਕੀਤਾ ਪੂਰੇ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥

Mėhlā 5   Pārbarahm parabẖ ḏaristī ā▫i▫ā pūran agam bismāḏ  Nānak rām nām ḏẖan kīṯā pūre gur parsāḏ ||2||

 

Slok of the fifth Guru. Says Nanak the fifth: (Bismaad) the wondrous (paarbrahm-u) Supreme (prabh) Master is (pooran) all-pervasive but (agam) beyond comprehension; IT (dristti aaia) is seen within by one who, (prasaad-i) with grace/guidance (gur) guru of (poorey) the perfect, (keeta) makes awareness of (raam) Divine (naam-u) commands his/her (dhan-u) wealth i.e. lives by Naam, says fifth Nanak.

 

Page 321

 

ਪਉੜੀ ॥   ਧੋਹੁ ਨ ਚਲੀ ਖਸਮ ਨਾਲਿ ਲਬਿ ਮੋਹਿ ਵਿਗੁਤੇ ॥   ਕਰਤਬ ਕਰਨਿ ਭਲੇਰਿਆ ਮਦਿ ਮਾਇਆ ਸੁਤੇ ॥

Pa▫oṛī   Ḏẖohu na cẖalī kẖasam nāl lab mohi viguṯe   Karṯab karan bẖaleri▫ā maḏ mā▫i▫ā suṯe

 

Pauri Some persons are (vigutey) possessed (lab-i) by greed for money and (moh-i) lured by temptations butbtry to pretend as dedicated, but (dhoh-u) deception does not (chali) work (naal-i) with (khasam) the Master.

They (sutey = asleep) are inebriated (mad-i) with intoxication of (maaia) money but (karan) perform/display (kartab) acts of (bhaleyria) virtue, i.e. try to show their piety.

 

ਫਿਰਿ ਫਿਰਿ ਜੂਨਿ ਭਵਾਈਅਨਿ ਜਮ ਮਾਰਗਿ ਮੁਤੇ ॥   ਕੀਤਾ ਪਾਇਨਿ ਆਪਣਾ ਦੁਖ ਸੇਤੀ ਜੁਤੇ ॥

Fir fir jūn bẖavā▫ī▫an jam mārag muṯe  Kīṯā pā▫in āpṇā ḏukẖ seṯī juṯe

 

They are (mute = left) put (maarg-i) on the path of (jam) Divine justice, detained and denied union with the Almighty, and (bhavaaaaan-i) put in (joon-i) womb, i.e. are born (phir-i phir-i) again and again.

They are (jutey) yoked (siau) with (dukh seyti) with pain, i.e. subjected to suffering, they (paain-i) receive/face the consequences of (aapna) their own (keeta) deeds.

 

ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸਭ ਮੰਦੀ ਰੁਤੇ ॥੧੨॥

Nānak nā▫e visāri▫ai sabẖ manḏī ruṯe ||12||

 

If (visaareeai) one forgets/ignores (naaey/naam) to conform to Divine virtues and commands, then (sabh) all (rutey) seasons are (mandi) evil i.e. then one suffers all the time. 12.

 

 

ਸਲੋਕ ਮ: ੫ ॥   ਉਠੰਦਿਆ ਬਹੰਦਿਆ ਸਵੰਦਿਆ ਸੁਖੁ ਸੋਇ ॥   ਨਾਨਕ ਨਾਮਿ ਸਲਾਹਿਐ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥੧॥

Salok mėhlā 5   Uṯẖanḏi▫ā bahanḏi▫ā suvanḏiā sukẖ so▫e   Nānak nām salāhi▫ai man ṯan sīṯal ho▫e ||1||

 

Slok of the fifth Guru. Says fifth Nanak. One remains at (sukh-u) peace (uttha’ndia) when standing up, (baha’ndia) and (sva’ndia) while asleep – in whatever state s/he is; (salaahiai) by praising Divine virtues – and emulating them, one avoids transgressions – his/her (man-u, tan-u) mind and body (hoey = become) are (seetal = cooled) calm – free of worries/restlessness. 1.

 

ਮ: ੫ ॥   ਲਾਲਚਿ ਅਟਿਆ ਨਿਤ ਫਿਰੈ ਸੁਆਰਥੁ ਕਰੇ ਨ ਕੋਇ ॥   ਜਿਸੁ ਗੁਰੁ ਭੇਟੈ ਨਾਨਕਾ ਤਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥

Mėhlā 5   Lālacẖ ati▫ā niṯ firai su▫ārath kare na ko▫e   Jis gur bẖetai nānkā ṯis man vasi▫ā so▫e ||2||

 

Slok of the fifth Guru. A self-willed person (nit) ever (phirai) wanders/leads life, (atia = smeared) under the influence of (laalach-i) greed – for transitory gains – and (karey na) does not strive for (suaarath = personal benefit) real/lasting good for the self – which is possible by living according to Divine commands.

Only (jis-u) one who (bheyttai = meets) finds the guru – and follows his teachings – (tis-u) in his/her (man) mind (soey = that) the Almighty abides i.e. that person remembers/conforms to the Master’s virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥   ਸਭੇ ਵਸਤੂ ਕਉੜੀਆ ਸਚੇ ਨਾਉ ਮਿਠਾ ॥  ਸਾਦੁ ਆਇਆ ਤਿਨ ਹਰਿ ਜਨਾਂ ਚਖਿ ਸਾਧੀ ਡਿਠਾ ॥

Pa▫oṛī   Sabẖe vasṯū ka▫uṛī▫ā sacẖe nā▫o miṯẖā  Sāḏ ā▫i▫ā ṯin har janāʼn cẖakẖ sāḏẖī diṯẖā

 

Paurri. Sabhey) all (vastoo) things are (kaurreea) bitter – they keep one restless; only conformance (naau/naam) virtues commands of (sachey) the Eternal Master is (mittha) sweet – it brings peace here and in the hereafter.

This (saad-u = taste) experience (aaia) comes (tin) to those (saadhi janaa’n) seekers of the Creator who (chakh-i ditthaa = taste) comply and enjoy.

 

ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਲਿਖਿਆ ਮਨਿ ਤਿਸੈ ਵੁਠਾ ॥  ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ॥

Pārbarahm jis likẖi▫ā man ṯisai vuṯẖā  Ik niranjan rav rahi▫ā bẖā▫o ḏuyā kuṯẖā

 

Awareness of Naam (vuttha) abides (man-i) in the mind of (tisai) only that person in whose destiny (paarbrahm-i) the Supreme Being (likhia) has written, i.e. leads to the guru to obtain awareness.

Then one (kuttha = murders) drives out (duyaa) other Bhaau) ideas and (ik) the One (niranjan-u = unstained) pristine Master sees (rav-i rahiaa) present in mind and everywhere.

 

ਹਰਿ ਨਾਨਕੁ ਮੰਗੈ ਜੋੜਿ ਕਰ ਪ੍ਰਭੁ ਦੇਵੈ ਤੁਠਾ ॥੧੩॥

Har Nānak mangai joṛ kar parabẖ ḏevai ṯuṯẖā ||13||

 

Says fifth Nanak the seeker, One who (mangai) asks this (jorr-i kari = with folded hands) humbly (prabh) the Almighty (tuttha) is pleased (deyvai) to give to him/her. 13.

 

 

ਸਲੋਕ ਮ: ੫ ॥   ਜਾਚੜੀ ਸਾ ਸਾਰੁ ਜੋ ਜਾਚੰਦੀ ਹੇਕੜੋ ॥   ਗਾਲ੍ਹ੍ਹੀ ਬਿਆ ਵਿਕਾਰ ਨਾਨਕ ਧਣੀ ਵਿਹੂਣੀਆ ॥੧॥

Salok mėhlā 5   Jācẖṛī sā sār jo jācẖanḏī hekṛo   Gālĥī bi▫ā vikār Nānak ḏẖaṇī vihūṇī▫ā ||1||

 

Slok of the fifth Guru. (Sa) that (jaachrri) supplication is (saar-u) sublime/best (jo) which (jaachandi) asks for (heykrro) the One Master i.e. the best thing to ask is obedience to the Creator.

All (biaa) other (gaalhi = talk) talk/things (vihoonia) bereft of obedience to (dhani) the Master are (vicar/beykaar) useless. 1.

 

ਮ: ੫ ॥   ਨੀਹਿ ਜਿ ਵਿਧਾ ਮੰਨੁ ਪਛਾਣੂ ਵਿਰਲੋ ਥਿਓ ॥   ਜੋੜਣਹਾਰਾ ਸੰਤੁ ਨਾਨਕ ਪਾਧਰੁ ਪਧਰੋ ॥੨॥

Mėhlā 5   Nīhi jė viḏẖā man pacẖẖāṇū virlo thi▫o   Joṛanhārā sanṯ Nānak pāḏẖar paḏẖro ||2||

 

Slok of the fifth Guru. One (j-i) whose (ma’nn-u) mind is (vidha) pierced (neeh-i) with love, i.e one who sincerely seeks the Creator, that person (pachhaanoo = recognised) is found (theeo) to bw (virlo) rare.

Such a person is (sant) the Guru; he (jorranhaara = uniter) leads to the Almighty on (padhro) plain /easy (paadhar-u) path, i.e. obeyingNaam, rather than engage in rituals or austerities. 2.

 

ਪਉੜੀ ॥   ਸੋਈ ਸੇਵਿਹੁ ਜੀਅੜੇ ਦਾਤਾ ਬਖਸਿੰਦੁ ॥   ਕਿਲਵਿਖ ਸਭਿ ਬਿਨਾਸੁ ਹੋਨਿ ਸਿਮਰਤ ਗੋਵਿੰਦੁ ॥

Pa▫oṛī   So▫ī sevihu jī▫aṛe ḏāṯā bakẖsinḏ   Kilvikẖ sabẖ binās hon simraṯ govinḏ

 

Paurri. (Jeearrey) o human being, (seyvih-u = serve) obey (soee) only that (daata = giver) beneficent Master who is (bakhsind-u) gracious – who can fulfil wishes.

It is (simrat) by remembering/obeying (govind-u) the Master of the world alone that (sabh) all (kilvikh = sins) wrongdoings (hoey) are (binaas-u hon-i = are destroyed) end – and one becomes eligible for union with the Almighty.

 

ਹਰਿ ਮਾਰਗੁ ਸਾਧੂ ਦਸਿਆ ਜਪੀਐ ਗੁਰਮੰਤੁ ॥   ਮਾਇਆ ਸੁਆਦ ਸਭਿ ਫਿਕਿਆ ਹਰਿ ਮਨਿ ਭਾਵੰਦੁ ॥   ਧਿਆਇ ਨਾਨਕ ਪਰਮੇਸਰੈ ਜਿਨਿ ਦਿਤੀ ਜਿੰਦੁ ॥੧੪॥

Har mārag sāḏẖū ḏasi▫ā japī▫ai gurmanṯ   Mā▫i▫ā su▫āḏ sabẖ fiki▫ā har man bẖāvanḏ   Ḏẖi▫ā▫e Nānak parmesrai jin ḏiṯī jinḏ ||14||

 

(Saadhoo) the guru (dasiaa) tells/reminds of (maarag-u) the path ordained by (har-i) the Almighty and (japeeai) remember/conform to (gurmant-u) directions of the guru.

(Sabh-i) all (suaad = tastes) pleasures of (maaia) temptations in the world-play seem (phikia) insipid, when (har-i) the Almighty becomes (bhaavand-u) likeable (man-i) to the mind, i.e. conformance to Naam gives real/lsting peace.

O human being, (dhiaaey) keep in your consciousness (parmeysrai) the Supreme Master (jin-i) who (diti) gave (jind-u) life i.e. i.e. conform to Naam/Divine commands the guide for life. 14.

 

 

Note: The next Slok mentions ਵਤ (vat) meaning the desired moisture in the soil. For any crop to be productive, the soil should have appropriate moisture, and the seeds appropriate to the season sowed. This is metaphor for conditioning the mind for spiritual success as described below.

 

ਸਲੋਕ ਮ: ੫ ॥   ਵਤ ਲਗੀ ਸਚੇ ਨਾਮ ਕੀ ਜੋ ਬੀਜੇ ਸੋ ਖਾਇ ॥   ਤਿਸਹਿ ਪਰਾਪਤਿ ਨਾਨਕਾ ਜਿਸ ਨੋ ਲਿਖਿਆ ਆਇ ॥੧॥

Salok mėhlā 5   vaṯ lagī sacẖe nām kī jo bīje so kẖā▫e   Ŧisėh parāpaṯ nānkā jis no likẖi▫ā ā▫e ||1||

 

Slok of the fifth Guru. When the soil has the necassary (vat/vatar) moisture, i.e. mind is conditioned (ki) of/with conformance to (sachey = true) inevitable (naam) Divine commands then, (jo) what (beejai) sows, s/he (khaaey) eats/reaps, i.e. one’s efforts at finding the Almighty are fruitful

Awarenss of Naam (praapat-i) is obtained (tisah-i) with that person (jis no) with whom (aaey) comes (likhia) written, i.e. who has the aptitude based on past deeds, says fifth Nanak. 1.

 

ਮ: ੫ ॥   ਮੰਗਣਾ ਤ ਸਚੁ ਇਕੁ ਜਿਸੁ ਤੁਸਿ ਦੇਵੈ ਆਪਿ ॥   ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਨਾਨਕ ਸਾਹਿਬ ਦਾਤਿ ॥੨॥

Mėhlā 5   Mangṇā ṯa sacẖ ik jis ṯus ḏevai āp   Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai Nānak sāhib ḏāṯ ||2||

 

Slok of the fifth Guru. If there is something worth (ma’ngna) asking, (ta) then let that be (sach-u) the eternal Divine virtues of the Almighty; but only that person receives them (jis-u) with whom the Master (aap-i) IT-self (tus-i) is pleased (deyvai) to give i.e they come by Divine grace.

This is a (data-i) benediction from (sahib) the Master (khaadhai = by eating) by experiencing which (man-u) the mind (tripteeai) is satiated i.e. asks nothing else. 2.

 

ਪਉੜੀ ॥   ਲਾਹਾ ਜਗ ਮਹਿ ਸੇ ਖਟਹਿ ਜਿਨ ਹਰਿ ਧਨੁ ਰਾਸਿ ॥   ਦੁਤੀਆ ਭਾਉ ਨ ਜਾਣਨੀ ਸਚੇ ਦੀ ਆਸ ॥

Pa▫oṛī   Lāhā jag mėh se kẖatėh jin har ḏẖan rās   Ḏuṯī▫ā bẖā▫o na jāṇnī sacẖe ḏī ās

 

Pauri Human conduct in life is like business dealings. The way the latter require capital to do business, human conduct should be backed by obedience to Divine virtues and commands.

(Sey) that person (khattah-i = earns) attains (laaha = profit) success – of union with the Creator – (mah-i) in (jag = world) human life, who has (dhan-u raasi = wealth as capital) the resource of awareness of commands of (har-i) the Almighty.

Such a person (aas) has hope only (di = of) from (sachey) the Eternal Master; and (na) does not (jaanani = know) think of (dooja bhaau) other ideas.

 

ਨਿਹਚਲੁ ਏਕੁ ਸਰੇਵਿਆ ਹੋਰੁ ਸਭ ਵਿਣਾਸੁ ॥   ਪਾਰਬ੍ਰਹਮੁ ਜਿਸੁ ਵਿਸਰੈ ਤਿਸੁ ਬਿਰਥਾ ਸਾਸੁ ॥

Nihcẖal ek sarevi▫ā hor sabẖ viṇās   Pārbarahm jis visrai ṯis birthā sās

 

S/he (sareyvia = serves) obeys (eyk) only the One (nihchal-u = unshakable) Eternal Master, as (sabh hor-u) everyone else is (vinaas-u) perishable.

(Jis-u) one by whom (paarbrahm-u) the Supreme Being (visrai) is forgotten/not obeyed, (tis-u) his/her (saas-u = breath) human life is (birtha) wasted.

 

ਕੰਠਿ ਲਾਇ ਜਨ ਰਖਿਆ ਨਾਨਕ ਬਲਿ ਜਾਸੁ ॥੧੫॥

Kanṯẖ lā▫e jan rakẖi▫ā Nānak bal jās ||15||

 

The Almighty (raakhia) protects (jan) the devotee – from vices (kantth-i laaey = in embrace) by close to IT-self, i.e. conforming to Naam. Says fifth Nanak, I (bal-i jaas-i = am sacrifice) adore the Master. 15.

 

 

Note: The Creator has designed nature to provide sustenance to flora/vegetation and fauna/creatures. There is an annual phenomenon of rains to irrigate the parched land. Additionally, when the human yearns for solace due to restless-ness caused by the world-play, s/he is provided awarenss of Naam/Divine virtues and commands through the guru. This is the context of the Slok below.

 

ਸਲੋਕ ਮ: ੫ ॥   ਪਾਰਬ੍ਰਹਮਿ ਫੁਰਮਾਇਆ ਮੀਹੁ ਵੁਠਾ ਸਹਜਿ ਸੁਭਾਇ ॥   ਅੰਨੁ ਧੰਨੁ ਬਹੁਤੁ ਉਪਜਿਆ ਪ੍ਰਿਥਮੀ ਰਜੀ ਤਿਪਤਿ ਅਘਾਇ ॥

Salok mėhlā 5   Pārbarahm furmā▫i▫ā mīhu vuṯẖā sahj subẖā▫e   Ann ḏẖan bahuṯ upji▫ā parithmī rajī ṯipaṯ agẖā▫e

 

Slok of the fifth Guru. When (paarbrahm-i) the Supreme Master (furmaaia) directs, (meeh-u) rain (vuttha) falls (sahj-i subhaaey) naturally – as per natural system.

(A’nn-u = grains) the crops (upjia) are produced and (dha’nn-u) money obtained (bahut-u) in plenty for the creatures; also (prithmi = earth) land (raji) is fed (tipat-i aghaaey-i) to satisfaction, vegetation is rejuvenated and climate becomes salubrious.

 

ਸਦਾ ਸਦਾ ਗੁਣ ਉਚਰੈ ਦੁਖੁ ਦਾਲਦੁ ਗਇਆ ਬਿਲਾਇ ॥   ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਮਿਲਿਆ ਤਿਸੈ ਰਜਾਇ ॥

Saḏā saḏā guṇ ucẖrai ḏukẖ ḏālaḏ ga▫i▫ā bilā▫e   Pūrab likẖi▫ā pā▫i▫ā mili▫ā ṯisai rajā▫e

 

The creation (sadaa sadaa) ever (uchrai = utters) praises (gun) Divine virtues; because their (dukh-u) pain and (daalad-u) misery (bilaaey) are banished. All this (paaia) is obtained (poorab-i likhia = written from the past) according to natural laws for the land, and additionally, the creatures (milia) obtain solace (rajaaey) by submitting to will/commands of (tisai = that) the Almighty with the guru’s guidance.

 

ਪਰਮੇਸਰਿ ਜੀਵਾਲਿਆ ਨਾਨਕ ਤਿਸੈ ਧਿਆਇ ॥੧॥

Parmesar jīvāli▫ā Nānak ṯisai ḏẖi▫ā▫e ||1||

 

(Parmeysar-i) the Supreme Master (jeevaalia) revive a withering mind (dhiaaey) by remembering/obeying (tisai = that) the One Almighty, which the vegetation does naturally, while the creatures transgress, says fifth Nanak. 1.

 

ਮ: ੫ ॥   ਜੀਵਨ ਪਦੁ ਨਿਰਬਾਣੁ ਇਕੋ ਸਿਮਰੀਐ ॥   ਦੂਜੀ ਨਾਹੀ ਜਾਇ ਕਿਨਿ ਬਿਧਿ ਧੀਰੀਐ ॥

Mėhlā 5   Jīvan paḏ nirbāṇ iko simrī▫ai   Ḏūjī nāhī jā▫e kin biḏẖ ḏẖīrī▫ai

 

Slok of the fifth Guru. (Pad-u = status) the state of (nirbaan-u) freedom – from allurements – (jeevan) in life, is obtained (simreeai) by remembering/conforming to Naam/virtues and commands of (iko) the One Creator. There is There is (kin-i = which?) no other (dooji) other (jaaey) place/avenue; (bidh-i = method) by which to (dheereeai) be in comfort.

 

Page 322

 

ਡਿਠਾ ਸਭੁ ਸੰਸਾਰੁ ਸੁਖੁ ਨ ਨਾਮ ਬਿਨੁ ॥   ਤਨੁ ਧਨੁ ਹੋਸੀ ਛਾਰੁ ਜਾਣੈ ਕੋਇ ਜਨੁ ॥

Diṯẖā sabẖ sansār sukẖ na nām bin   Ŧan ḏẖan hosī cẖẖār jāṇai ko▫e jan

 

I have (dittha) seen (sabh) the whole (sansaar-u) world and found that no one gets (sukh-u) peace (bin-u) without conforming to (naam) Divine virtues and commands.

People work to earn (dhan-u) money to look after (tan-u) the body only, but both these (hosi) are reduced to (chhaar-u) dust, i.e. have no value for the soul which gets solace by conforming to Naam; but (koey) some rare  (jan) person (jaanai = knows) realizes the above this.

 

ਰੰਗ ਰੂਪ ਰਸ ਬਾਦਿ ਕਿ ਕਰਹਿ ਪਰਾਣੀਆ ॥   ਜਿਸੁ ਭੁਲਾਏ ਆਪਿ ਤਿਸੁ ਕਲ ਨਹੀ ਜਾਣੀਆ ॥

Rang rūp ras bāḏ kė karahi parāṇī▫ā   Jis bẖulā▫e āp ṯis kal nahī jāṇī▫ā

 

So (praaneeaa) o mortal, (k-i) why are you (karah-i = doing) putting in effort for (roop) looks, (rang) complexion or (ras) pleasures; they are (baad-i) of no use in the end.

(Jis-u) one whom the Creator (aap-i) IT-self (bhulaaey) leads astray – by lures of the world-play, (tis-u) that person does not (jaania = know) realize (kal) the power of the Creator and of living by Divine virtues.

 

ਰੰਗਿ ਰਤੇ ਨਿਰਬਾਣੁ ਸਚਾ ਗਾਵਹੀ ॥   ਨਾਨਕ ਸਰਣਿ ਦੁਆਰਿ ਜੇ ਤੁਧੁ ਭਾਵਹੀ ॥੨॥

Rang raṯe nirbāṇ sacẖā gāvhī   Nānak saraṇ ḏu▫ār je ṯuḏẖ bẖāvhī ||2||

 

Those (ratey = dyed) imbued with (rang-i) with love of (nirbaan-u = unatouched) pristine Almighty;

(Gaavahi = sing) praise and emulate virtues of (sacha) the Eternal Master.

People (duaar-i) at Your gate (saran-i) seek sanctuary (jey) when it (bhaavahi) pleases (tudh-u) You, O Almighty, i.e. it is by Divine grace that one submits the self to the Creator, submits fifth Nanak. 2.

 

ਪਉੜੀ ॥   ਜੰਮਣੁ ਮਰਣੁ ਨ ਤਿਨ੍ਹ੍ਹ ਕਉ ਜੋ ਹਰਿ ਲੜਿ ਲਾਗੇ ॥   ਜੀਵਤ ਸੇ ਪਰਵਾਣੁ ਹੋਏ ਹਰਿ ਕੀਰਤਨਿ ਜਾਗੇ ॥

Pa▫oṛī   Jamaṇ maraṇ na ṯinĥ ka▫o jo har laṛ lāge   Jīvaṯ se parvāṇ ho▫e har kīrṯan jāge

 

Paurri There are no more (ja’mman-u) birth and (maran-u) death (kau) for (tinh) those (jo) who (laagey) attach themselves to (larr-i) the garment of (har-i) the Creator i.e. follow/obey Divine commands.

(Sey) they (jaagey = awake) are alert – to vices in the world-play through (har-i keertan-i) sing/emulate praises of the Almighty; they (hoey) are (parvaan-u) accepted for union with the Creator by (jeevat) living/not falling prey to vices.

 

ਸਾਧਸੰਗੁ ਜਿਨ ਪਾਇਆ ਸੇਈ ਵਡਭਾਗੇ ॥  ਨਾਇ ਵਿਸਰਿਐ ਧ੍ਰਿਗੁ ਜੀਵਣਾ ਤੂਟੇ ਕਚ ਧਾਗੇ ॥

Sāḏẖsang jin pā▫i▫ā se▫ī vadbẖāge  Nā▫e visri▫ai ḏẖarig jīvṇā ṯūte kacẖ ḏẖāge

 

Those (jin) who (paaia) obtain/follow (sadhsang-u) company/guidance of the guru to obey the Almighty, (seyee) they are (vadbhaagi) fortunate.

(Dhrig-u) it is disgraceful (jeevna) to live (visaareeai) forgetting/ignoring (naaey-i/naam) Divine virtues and commands, – such people are swayed by lures like (kach) an unspun (dhaagey =thread of raw fibre) easily thread easily breaks.

 

ਨਾਨਕ ਧੂੜਿ ਪੁਨੀਤ ਸਾਧ ਲਖ ਕੋਟਿ ਪਿਰਾਗੇ ॥੧੬॥

Nānak ḏẖūṛ punīṯ sāḏẖ lakẖ kot pirāge. ||16||

 

Bathing with (dhoorr-i) dust of feet, i.e. following example of (saadh) the saits/seekers, (puneet) purifies equal to lakh and (kott-i) crores of baths the Hindus take (piraagey) Prayag the Sangam at Allahabad/holy places, says fifth Nanak. 16.

 

 

ਸਲੋਕੁ ਮ: ੫ ॥ ਧਰਣਿ ਸੁਵੰਨੀ ਖੜ ਰਤਨ ਜੜਾਵੀ ਹਰਿ ਪ੍ਰੇਮ ਪੁਰਖੁ ਮਨਿ ਵੁਠਾ ॥ ਸਭੇ ਕਾਜ ਸੁਹੇਲੜੇ ਥੀਏ ਗੁਰੁ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਤੁਠਾ ॥੧॥

Salok mėhlā 5 Ḏẖaraṇ suvannī kẖaṛ raṯan jaṛāvī har parem purakẖ man vuṯẖā  Sabẖe kāj suhelṛe thī▫e gur Nānak saṯgur ṯuṯẖā ||1||

 

Slok of the fifth Guru. (Kharr) the grass (dharn-i) on the earth looks so (suva’nni) beautiful – when the sun’s rays fall on the dew on (kharr) the grass – as if it has been (jaraavi) embedded with (ratan) jewels, similar is the case of one in whose (man-i) mind the Master (vuttha) abides.

 One on whom (gur-u) the great (satgur) true gGuru Nanak (tuttha = is pleased) bestows grace/guides, all his/her (kaaj) objectives of that person are (suhelre) easily (theee) accomplished. 1.

 

ਮ: ੫ ॥  ਫਿਰਦੀ ਫਿਰਦੀ ਦਹ ਦਿਸਾ ਜਲ ਪਰਬਤ ਬਨਰਾਇ ॥   ਜਿਥੈ ਡਿਠਾ ਮਿਰਤਕੋ ਇਲ ਬਹਿਠੀ ਆਇ ॥੨॥

Mėhlā 5  Firḏī firḏī ḏah ḏisā jal parbaṯ banrā▫e   Jithai diṯẖā mirṯako il bahiṯẖī ā▫e ||2||

 

Slok of the fifth Guru. It (phirdi phirdi) keeps wandering/flying (dah disa = in ten directions) every where, over (jal) water, (parbat) hills and (banraai) vegetation

But goes and (bahitthi = sits) lands (jithai) where (dittha) it sees (mirtako) a dead body – similarly a person with evil nature ignores virtues and engages in vices. 2.

 

ਪਉੜੀ ॥   ਜਿਸੁ ਸਰਬ ਸੁਖਾ ਫਲ ਲੋੜੀਅਹਿ ਸੋ ਸਚੁ ਕਮਾਵਉ ॥   ਨੇੜੈ ਦੇਖਉ ਪਾਰਬ੍ਰਹਮੁ ਇਕੁ ਨਾਮੁ ਧਿਆਵਉ ॥

Pa▫oṛī   Jis sarab sukẖā fal loṛī▫ah so sacẖ kamāva▫o   Neṛai ḏekẖ▫a▫u pārbarahm ik nām ḏẖi▫āva▫o

 

Pauri. (Jis-u) one who (loreeah-i) seeks (phal = fruit) fulfilment of (sarab) all (sukha) comforts/wishes should (kamaavau) perform (sach) righteous deeds, as given below.

S/he should (deykhau = see) perceive (paarbrahm) the Supreme Being (neyrrai) near i.e. believe that the Creator is watching and should (dhiaavau) remember to obey (ik-u naam-u) commands of the One Master. —

 

ਹੋਇ ਸਗਲ ਕੀ ਰੇਣੁਕਾ ਹਰਿ ਸੰਗਿ ਸਮਾਵਉ ॥   ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥

Ho▫e sagal kī reṇukā har sang samāva▫o   Ḏūkẖ na ḏe▫ī kisai jī▫a paṯ si▫o gẖar jāva▫o

 

S/he should (hoey) be (reynuka) the dust of the feet (ki) of (sagal) all i.e. be humble; and (samaavau) should remain absorbed (sang-i) with (har-i) the Almighty; should not (deyee = give) cause (dookh) suffering to (kisai) any (jeee) creature; with this one (jaavau = goes) is admitted to (ghar-i = to home) unite with the Almighty (siau) with (pat-i) honour. —

 

ਪਤਿਤ ਪੁਨੀਤ ਕਰਤਾ ਪੁਰਖੁ ਨਾਨਕ ਸੁਣਾਵਉ ॥੧੭॥

Paṯiṯ punīṯ karṯā purakẖ Nānak suṇāva▫o ||17||

 

And I should (sunaavau) tell others that obedience to (karta purakh) the Creator – i.e. Divine virtues – (puneet) purifies (patit) the apostate i.e we should remember Divine virtues and commands for our transgressions to be forgiven. 17.

 

 

ਸਲੋਕ ਦੋਹਾ ਮ: ੫ ॥  ਏਕੁ ਜਿ ਸਾਜਨੁ ਮੈ ਕੀਆ ਸਰਬ ਕਲਾ ਸਮਰਥੁ ॥   ਜੀਉ ਹਮਾਰਾ ਖੰਨੀਐ ਹਰਿ ਮਨ ਤਨ ਸੰਦੜੀ ਵਥੁ ॥੧॥

Salok ḏohā mėhlā 5 Ėk jė sājan mai kī▫ā sarab kalā samrath   Jī▫o hamārā kẖannī▫ai har man ṯan sanḏ▫ṛī vath ||1||

 

Slok of the fifth Guru. (Ji = when) once (mai) I (keeaa) made (eyk-u) one (saajan-u) friend- awarenss of Naam/Divine virtues and commands- which is (samrath-u) capable of (sarab) all (kalaa) skills i.e. is omnipotent.

It is a wonderful experience; (hamaara) my (jeeo) mind (khaneeai = cut into pieces, sacrifice) adores (har-i) the Divine (vath-u = substance) substanceguide (sandrri) for (man = mind) thoughts and (tan = body) actions. (Note: The fifth guru says elsewhwre. Sabh Jag jinah-i upaaiaa bbhaaee karan kaaran samrath; jeeo pindd jin-i saajiaa bhaaee dey-I kar apni vath-u. P 639). 1.

 

ਮ: ੫ ॥   ਜੇ ਕਰੁ ਗਹਹਿ ਪਿਆਰੜੇ ਤੁਧੁ ਨ ਛੋਡਾ ਮੂਲਿ ॥   ਹਰਿ ਛੋਡਨਿ ਸੇ ਦੁਰਜਨਾ ਪੜਹਿ ਦੋਜਕ ਕੈ ਸੂਲਿ ॥੨॥

Mėhlā 5.   Je kar gahėh pi▫ārṛe ṯuḏẖ na cẖẖodā mūl   Har cẖẖodan se ḏurjanā paṛėh ḏojak kai sūl ||2||

 

Slok of the fifth Guru. O (piaararrey) Beloved Almighty, (jey) should you (gahah-i) hold my (kar-u) hand, i.e. make me Your servant, I shall (na mool-i) never (chhoda) leave (tudh-u) You.

(Sey) those who (chhodan-i = leave) forsake (har-i) the Creator are (durjanaa) evil persons/under influence of luresof the world; they (parrah-i) are put (sool-i = pain) in the suffering of (dozak = hell) denilan of union with God and put in cycles of births and deaths. 2.

 

ਪਉੜੀ ॥   ਸਭਿ ਨਿਧਾਨ ਘਰਿ ਜਿਸ ਦੈ ਹਰਿ ਕਰੇ ਸੁ ਹੋਵੈ ॥   ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਸੰਤ ਜਨ ਪਾਪਾ ਮਲੁ ਧੋਵੈ ॥

Pa▫oṛī   Sabẖ niḏẖān gẖar jis ḏai har kare so hovai   Jap jap jīvėh sanṯ jan pāpā mal ḏẖovai

 

Paurri (Har-i) the Creator, (jis dai) in whose (ghari = house) control are (sabh) all (nidhaan) treasures i.e. the Master who has all the powers; whatever IT (karey = does) wants done, (s-u) that (hovai) happens, i.e. everything happens by natural laws.

(Sant jan = saints) the devotees (jeevah-i) live (jap-i jap-i) by ever remembering/conforming to commands of The Almighty, by which (mal-u) filth of (paapa) evil deeds/thoughts (dhovai) is washed from their minds.

 

ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਵਸਹਿ ਸੰਕਟ ਸਭਿ ਖੋਵੈ ॥   ਗੁਰੁ ਪੂਰਾ ਜਿਸੁ ਭੇਟੀਐ ਮਰਿ ਜਨਮਿ ਨ ਰੋਵੈ ॥

Cẖaran kamal hirḏai vasėh sankat sabẖ kẖovai   Gur pūrā jis bẖetī▫ai mar janam na rovai

 

(Charan kamal = lotus feet of Creator) commands of the Creator ever (vasah-i) abide (hirdai) in their minds and all their (sankatt) problems (khovai = lost) end.

This comes by following the guru’s teachings; so (jis-u) one who (bheytteeai) finds/follows (poora) the perfect guru shuns vices, his/her soul unites with the Almighty, and s/he does not (rovai) wail- due to (mar-i = dying) succumbing to vices and hence separation from God.

 

ਪ੍ਰਭ ਦਰਸ ਪਿਆਸ ਨਾਨਕ ਘਣੀ ਕਿਰਪਾ ਕਰਿ ਦੇਵੈ ॥੧੮॥

Parabẖ ḏaras pi▫ās Nānak gẖaṇī kirpā kar ḏevai ||18||

 

One who has (ghani = plenty) great (piaas) thirst for (daras) vision of (prabh) the Almighty; IT (kirpa kar-i) graciously (deyvai) gives, says fifth Nanak. 18.

 

 

ਸਲੋਕ ਡਖਣਾ ਮ: ੫ ॥   ਭੋਰੀ ਭਰਮੁ ਵਞਾਇ ਪਿਰੀ ਮੁਹਬਤਿ ਹਿਕੁ ਤੂ ॥   ਜਿਥਹੁ ਵੰਞੈ ਜਾਇ ਤਿਥਾਊ ਮਉਜੂਦੁ ਸੋਇ ॥੧॥

Salok dakẖ▫ṇā mėhlā 5   Bẖorī bẖaram vañā▫e pirī muhabaṯ hik ṯū   Jithahu vañai jā▫e ṯithā▫ū ma▫ujūḏ so▫e ||1||

 

Slok of fifth Guru in the language of Southern Punjab. If (too) you (vanjnaaey = lose) give up (bhori) a bit of (bharam) doubt and (muhabat-i) have love for (hik) the One Almighty, the One Master,

Then (jithau) wherever you (vanjnai) go, you shall find (soey) the Master (maujood-u) present (tithaaoo) there. 1.

 

ਮ: ੫ ॥   ਚੜਿ ਕੈ ਘੋੜੜੈ ਕੁੰਦੇ ਪਕੜਹਿ ਖੂੰਡੀ ਦੀ ਖੇਡਾਰੀ ॥   ਹੰਸਾ ਸੇਤੀ ਚਿਤੁ ਉਲਾਸਹਿ ਕੁਕੜ ਦੀ ਓਡਾਰੀ ॥੨॥

Mėhlā 5   Cẖaṛ kai gẖoṛ▫ṛai kunḏe pakṛėh kẖūndī ḏī kẖedārī  Hansā seṯī cẖiṯ ulāsėh kukaṛ ḏī odārī ||2||

 

Slok of the fifth Guru. If one who has to (pakrrah-i) hold (kunddey) the handle on the saddle (charr-i kai) when riding a horse, when playing (khoonddi di kheyddaari = player of game of the stick) polo,

It is like (kukarr = cock) the chicken which can (oddaari) fly a little (chit-u ulaasah-i) aspiring to to keep company (seyti) with (hans) the swans. 2.

Message. Those who aspire to attain union with the Creator have to acquire higher values. 2.  

 

ਪਉੜੀ ॥   ਰਸਨਾ ਉਚਰੈ ਹਰਿ ਸ੍ਰਵਣੀ ਸੁਣੈ ਸੋ ਉਧਰੈ ਮਿਤਾ ॥   ਹਰਿ ਜਸੁ ਲਿਖਹਿ ਲਾਇ ਭਾਵਨੀ ਸੇ ਹਸਤ ਪਵਿਤਾ ॥

Pa▫oṛī   Rasnā ucẖrai har sarvaṇī suṇai so uḏẖrai miṯā   Har jas likẖėh lā▫e bẖāvnī se hasaṯ paviṯā

 

Pauri One who (uchrai) utters (rasna) with the tongue, (sunai) listens (sravni) with the ears, (har-i = Creator) virtues and commands of the Creator, (so) that person (udhrai) rises above vices i.e. is emancipated, (mitaa) my friends.

(Se) those (hast) hands are (pavita) sacred/blessed which (likhah-i) write (har-i) Divine (jas-u) glory/virtues (laaey-i bhaavni) with devotion.

Message: The total body should be wholy dedicated to the Creator.

 

ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਸਭਿ ਪੁੰਨ ਤਿਨਿ ਕਿਤਾ ॥   ਸੰਸਾਰ ਸਾਗਰ ਤੇ ਉਧਰੇ ਬਿਖਿਆ ਗੜੁ ਜਿਤਾ ॥

Aṯẖsaṯẖ ṯirath majnā sabẖ punn ṯin kiṯā   Sansār sāgar ṯe uḏẖre bikẖi▫ā gaṛ jiṯā

 

(Tin-i) that person is deemed have (kitaa = done) performed (majnaa) bathing at (attsath-i = sixty-eight, teerath = places of pilgrimage) all holy places – as the Hindus do, and done (sabh-i) all (pu’nn) meritorious actions.

S/he (udhrey = rises above) is saved from (sansaar) the world (saagar) ocean and (jit) captures (garh) the fort of (bikhia) vvices i.e. overcomes the temptation of the world play and becomes acceptable for union with the Creator, and not reborn.

 

ਨਾਨਕ ਲੜਿ ਲਾਇ ਉਧਾਰਿਅਨੁ ਦਯੁ ਸੇਵਿ ਅਮਿਤਾ ॥੧੯॥

Nānak laṛ lā▫e uḏẖāri▫an ḏa▫yu sev amiṯā ||19||

 

S/he (larr-i laaey = attach to scarf) takes and (udhaarian) saves others with him/her-self (seyv-i = serving) by being in obedience to (amitaa) the Infinite (day-u) Almighty, says fifth Nanak. 19.

 

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ਸਲੋਕ ਮ: ੫ ॥   ਧੰਧੜੇ ਕੁਲਾਹ ਚਿਤਿ ਨ ਆਵੈ ਹੇਕੜੋ ॥   ਨਾਨਕ ਸੇਈ ਤੰਨ ਫੁਟੰਨਿ ਜਿਨਾ ਸਾਂਈ ਵਿਸਰੈ ॥੧॥

Salok mėhlā 5   Ḏẖanḏẖ▫ṛe kulāh cẖiṯ na āvai hekṛo   Nānak se▫ī ṯann futann jinā sāʼn▫ī visrai ||1||

 

Slok of the fifth Guru (Dhandhrrey) pursuits by which (heykkrro) the One Almighty (naa aavai) does not come (chit-i) to mind, i.e. cause to forget/ignore Divine commands, are (kulaah = bad profit) harmful.

(Seyee) those (ta’nn) bodies/minds (jinaa) by whom (saa’nee) the Master (visrai) is forgotten/Divine commands, (phutta’nn-i = break) succumb to temeptations and suffer, says fifth Nanak. 1.

 

ਮ: ੫ ॥   ਪਰੇਤਹੁ ਕੀਤੋਨੁ ਦੇਵਤਾ ਤਿਨਿ ਕਰਣੈਹਾਰੇ ॥   ਸਭੇ ਸਿਖ ਉਬਾਰਿਅਨੁ ਪ੍ਰਭਿ ਕਾਜ ਸਵਾਰੇ ॥

Mėhlā 5   Pareṯahu kīṯon ḏevṯā ṯin karṇaihāre   Sabẖe sikẖ ubāri▫an parabẖ kāj savāre

 

Slok of the fifth Guru. The creature who follow the guru are (keeton-u = made) transformed to (deyvta) gods (preytah-u = ghosts) from demons to (tin-i = that) by the (karnaihaarey) Creator.

(Sabhey) all (sikh) those who follow the guru’s teachings (ubaarian-u = raised above) overcome vices in the world-play, and their (kaaj) aspirations (savaarey) fulfilled, i.e. obtain vision of the Almighty.

 

ਨਿੰਦਕ ਪਕੜਿ ਪਛਾੜਿਅਨੁ ਝੂਠੇ ਦਰਬਾਰੇ ॥   ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਵਡਾ ਹੈ ਆਪਿ ਸਾਜਿ ਸਵਾਰੇ ॥੨॥

Ninḏak pakaṛ pacẖẖāṛi▫an jẖūṯẖe ḏarbāre   Nānak kā parabẖ vadā hai āp sāj savāre ||2||

 

(Nindak) those who malign/go gainst the guru’s teachings are recognized as (jhoothey) false/unacceptable (darbaarey) in Divine court, they (pakarr-i) got hold of and (pachhaarian-u) cast to the ground;

Nanak the fifth believes in (vadaa) the great (prabh) Supreme Almighty who (aapi) IT-self (saaj-i) creates and (savaarey) transforms the creatures. 2.

 

ਪਉੜੀ ॥   ਪ੍ਰਭੁ ਬੇਅੰਤੁ ਕਿਛੁ ਅੰਤੁ ਨਾਹਿ ਸਭੁ ਤਿਸੈ ਕਰਣਾ ॥   ਅਗਮ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਜੀਆਂ ਕਾ ਪਰਣਾ ॥

Pa▫oṛī   Parabẖ be▫anṯ kicẖẖ anṯ nāhi sabẖ ṯisai karṇā   Agam agocẖar sāhibo jī▫āʼn kā parṇā

 

Pauri (Prabh) the Almighty is (beyant-u) Infinite, (kichh-u naah-i) having no (ant-u) limit; (sabh) everything (karna) is done by (tisai = that) IT, i.e. everything happens by laws of nature.

The Almighty is (agam) beyond reach/comprehension and (agochar) not found by the sensory organs, but is (parna) support (ka) of (jeeaa’n) all creatures, i.e. those who obey Divine commands are protected from harm.

 

ਹਸਤ ਦੇਇ ਪ੍ਰਤਿਪਾਲਦਾ ਭਰਣ ਪੋਖਣੁ ਕਰਣਾ ॥  ਮਿਹਰਵਾਨੁ ਬਖਸਿੰਦੁ ਆਪਿ ਜਪਿ ਸਚੇ ਤਰਣਾ ॥

Hasaṯ ḏe▫e parṯipālḏā bẖaraṇ pokẖaṇ karṇā  Miharvān bakẖsinḏ āp jap sacẖe ṯarṇā

 

The Almighty (pratipaalda) takes care of the creatures (dey-i) by giving ITs (haath) hand, (bharan = filling) providing and (pokhan) nourishing i.e. protects the fetus in the mother’s womb and makes provisions for every thing needed in life.

The Master is (aap-i) by IT-self (miharvaan-u) kindand (bakhsind-u) gracious; the creatures can (tarna = swim across) get across the world ocean of temptations (jap-i) by remembering/obeying (sachey) the Eternal Master – i.e. those who live by Divine commands and virtues, overcome vices in the world-play and are emancipated from cycles of births and deaths.

 

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਭਲਾ ਨਾਨਕ ਦਾਸ ਸਰਣਾ ॥੨੦॥

Jo ṯuḏẖ bẖāvai so bẖalā Nānak ḏās sarṇā ||20||

 

(Jo) whatever (bhaavai) pleases (tudh-u) You (so) that is (bhalaa) good; I (daas) Your servant am (sarna = sanctuary) in Your care and obedience, says fifth Nanak. 20.

 

 

ਸਲੋਕ ਮ: ੫ ॥   ਤਿੰਨਾ ਭੁਖ ਨ ਕਾ ਰਹੀ ਜਿਸ ਦਾ ਪ੍ਰਭੁ ਹੈ ਸੋਇ ॥   ਨਾਨਕ ਚਰਣੀ ਲਗਿਆ ਉਧਰੈ ਸਭੋ ਕੋਇ ॥੧॥

Salok mėhlā 5   Ŧinnā bẖukẖ na kā rahī jis ḏā parabẖ hai so▫e   Nānak cẖarṇī lagi▫ā uḏẖrai sabẖo ko▫e ||1||

 

 (Jis da) those whose (soey-i = that) Master (hai) is (prabh-u) the Almighty IT-self, (tina) they have (na ka = not any) no (bhukh) hunger i.e. all their wishes are fulfilled.

(Sabho koey) everyone (udhrai = rises above) can be saved from craving by (lagia) touching/being at (charni) the feet, i.e. in obedience of the Almighty, says fifth Nanak. 1.

 

ਮ: ੫ ॥   ਜਾਚਿਕੁ ਮੰਗੈ ਨਿਤ ਨਾਮੁ ਸਾਹਿਬੁ ਕਰੇ ਕਬੂਲੁ ॥   ਨਾਨਕ ਪਰਮੇਸਰੁ ਜਜਮਾਨੁ ਤਿਸਹਿ ਭੁਖ ਨ ਮੂਲਿ ॥੨॥

Mėhlā 5   Jācẖik mangai niṯ nām sāhib kare kabūl   Nānak parmesar jajmān ṯisėh bẖukẖ na mūl ||2||

 

Slok of the fifth Guru. (Jaachik-u = beggar) the seeker (nit) ever (mangai) asks for awareness of (naam-u) Divine commands, and (sahib-u) the Master (karey kabool) accepts/fulfils the wish.

One whose (jajmaan = host) benefactor is (parmeysar-u) the Supreme Master IT-self, (tisah-i) that person has no (na) no (bhukh = hunger) wanr (mool) at all, says fifth Nanak. 2.

 

Note: The Paurri below describes the state of mind of one who is imbued with Divine love. S/he then does not run after objects of transitory pleasures as s/he realises that they are left behind on death.

 

ਪਉੜੀ ॥   ਮਨੁ ਰਤਾ ਗੋਵਿੰਦ ਸੰਗਿ ਸਚੁ ਭੋਜਨੁ ਜੋੜੇ ॥   ਪ੍ਰੀਤਿ ਲਗੀ ਹਰਿ ਨਾਮ ਸਿਉ ਏ ਹਸਤੀ ਘੋੜੇ ॥

Pa▫oṛī   Man raṯā govinḏ sang sacẖ bẖojan joṛe   Parīṯ lagī har nām si▫o e hasṯī gẖoṛe

 

Paurri. For the devotee (man-u) mind (rataa = dyed) imbued (sang-i) with lov of (govind = Master) the Master, is (sach-u) true/good (bhojan-u) food and (jorrey = pairs) clothes, i.e. suatain life.

(Lagi = attached) bearing (preet-i) in love (siau) with (hari naam) Divine virtues and commands; (aey) these are for him/her (hasti) elephants and (ghorrey) horses – the means of transportation to God.

 

ਰਾਜ ਮਿਲਖ ਖੁਸੀਆ ਘਣੀ ਧਿਆਇ ਮੁਖੁ ਨ ਮੋੜੇ ॥   ਢਾਢੀ ਦਰਿ ਪ੍ਰਭ ਮੰਗਣਾ ਦਰੁ ਕਦੇ ਨ ਛੋੜੇ ॥

Rāj milakẖ kẖusī▫ā gẖaṇī ḏẖi▫ā▫e mukẖ na moṛe   Dẖādẖī ḏar parabẖ mangṇā ḏar kaḏe na cẖẖoṛe

 

S/he has (ghani) plenty of (khuseea) pleasures like (raaj) a king (milakh = landed property) with riches; s/he (dhiaaey) ever remembers the Almighty not (morrey) turn his/her (mukh-u) face i.e. never forgets commands of the Creator.

S/he is like (dhaadhi = bard) the devotee lovingly sings the Master’s praises, (mangna) asks (dar-i) at the door of, i.e relies on, (prabh) the Almighty, (kade na) never (chhorrey) leaving that (dar-u) door to ook elswwhere.

 

ਨਾਨਕ ਮਨਿ ਤਨਿ ਚਾਉ ਏਹੁ ਨਿਤ ਪ੍ਰਭ ਕਉ ਲੋੜੇ ॥੨੧॥੧॥

Nānak man ṯan cẖā▫o ehu niṯ parabẖ ka▫o loṛe ||21||1||

 

My (man, tan) mind and body have (eyh-u) only this (chaau) longing; to (nit) ever (lorrey) find (prabh) the Almighty, within my mind, says fifth Nanak. 21. 1.

 

ਸੁਧੁ ਕੀਚੇ

suḏẖ kīcẖe

 

Instruction for the transcriber; please correct.

 

 

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