SGGS pp 963-966, Raamkali Ki Vaar M: 5, Paurris 14-22 of 22.
ਸਲੋਕ ਮਃ ੫ ॥ ਉਸਤਤਿ ਨਿੰਦਾ ਨਾਨਕ ਜੀ ਮੈ ਹਭ ਵਞਾਈ ਛੋੜਿਆ ਹਭੁ ਕਿਝੁ ਤਿਆਗੀ ॥ ਹਭੇ ਸਾਕ ਕੂੜਾਵੇ ਡਿਠੇ ਤਉ ਪਲੈ ਤੈਡੈ ਲਾਗੀ ॥੧॥
Salok mėhlā 5. Usṯaṯ ninḏā Nānak jī mai habẖ vañā▫ī cẖẖoṛi▫ā habẖ kijẖ ṯi▫āgī. Habẖe sāk kūṛāve diṯẖe ṯa▫o palai ṯaidai lāgī. ||1||
(Slok) prologue (M: 5) by the fifth Guru. Says fifth Nanak: O (ji) revered Almighty, (mai) I have (vanjnaaee = lost) given up (hab-u) all (ustat-i) praise/sycophancy and (ninda) slander/ill-will for others; I have (chhorriaa) left (habh-u kijh-u = everything) all attachment to the world-play and am (tiaagi) withdrawn from it.
I have (dditthey = seen) found (habhey) all (saak) relationships (koorraavey = false/impermanent) transitory; (au) that is why I (laagi) have attached myself to (taiddey) Your (paley) scarf, i.e. rely only on You. 1.
ਮਃ ੫ ॥ ਫਿਰਦੀ ਫਿਰਦੀ ਨਾਨਕ ਜੀਉ ਹਉ ਫਾਵੀ ਥੀਈ ਬਹੁਤੁ ਦਿਸਾਵਰ ਪੰਧਾ ॥ ਤਾ ਹਉ ਸੁਖਿ ਸੁਖਾਲੀ ਸੁਤੀ ਜਾ ਗੁਰ ਮਿਲਿ ਸਜਣੁ ਮੈ ਲਧਾ ॥੨॥
Mėhlā 5. Firḏī firḏī Nānak jī▫o ha▫o fāvī thī▫ī bahuṯ ḏisāvar panḏẖā. Ŧā ha▫o sukẖ sukẖālī suṯī jā gur mil sajaṇ mai laḏẖā. ||2||
Prologue by the fifth Guru. Says the fifth Guru. O (jeeo) revered Almighty, I (thee-ee) was (phaavi) frustrated (phirdi phirdi) wandering (bahut) in numerous (disaavar = foreign countries) lands in search of You, and failing.
(Ja) when (mil-i) on finding and – and following – (gur) the guru, I (ladhaa) found You my (sajan-u) friend, then (hau) I (sutee) slept (sukhaali) comfortably and am now (sukh-i) at peace. 2.
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ਪਉੜੀ ॥ ਸਭੇ ਦੁਖ ਸੰਤਾਪ ਜਾਂ ਤੁਧਹੁ ਭੁਲੀਐ ॥ ਜੇ ਕੀਚਨਿ ਲਖ ਉਪਾਵ ਤਾਂ ਕਹੀ ਨ ਘੁਲੀਐ ॥
Pa▫oṛī. Sabẖe ḏukẖ sanṯāp jāʼn ṯuḏẖhu bẖulī▫ai. Je kīcẖan lakẖ upāv ṯāʼn kahī na gẖulī▫ai.
(Paurri) stanza by the fifth Guru. There are (sabhey = all) only (dukh) grief and (santaap = high fever) serious afflictions (jaa’n) when we (bhuleeai) stray off (tudhahu) from You, o Almighty.
(Jey) if (lakh = one hundred thousand) thousands of (upaav) measures (keechan-i) are adopted (taa’n) even then, there is (kahi) no way (ghuleeai) to fight/cure this state of suffering.
ਜਿਸ ਨੋ ਵਿਸਰੈ ਨਾਉ ਸੁ ਨਿਰਧਨੁ ਕਾਂਢੀਐ ॥ ਜਿਸ ਨੋ ਵਿਸਰੈ ਨਾਉ ਸੁ ਜੋਨੀ ਹਾਂਢੀਐ ॥
Jis no visrai nā▫o so nirḏẖan kāʼndẖī▫ai. Jis no visrai nā▫o so jonī hāʼndẖī▫ai.
One (jis no) who (visrai) forgets (naau) Naam or Divine virtues and commands, (s-u) that person (kaanddheeai) is called (nirdhan-u = without money) poor – has no resources to sustain the self in the face of vices in the world-play.
One who forgets Naam, (s-u) s/he (haanddheeai) wanders (jonee) in numerous life-forms.
ਜਿਸੁ ਖਸਮੁ ਨ ਆਵੈ ਚਿਤਿ ਤਿਸੁ ਜਮੁ ਡੰਡੁ ਦੇ ॥ ਜਿਸੁ ਖਸਮੁ ਨ ਆਵੀ ਚਿਤਿ ਰੋਗੀ ਸੇ ਗਣੇ ॥
Jis kẖasam na āvai cẖiṯ ṯis jam dand ḏe. Jis kẖasam na āvī cẖiṯ rogī se gaṇe.
One in (jis-i) whose (chit-i) mind (khasam-u) the Master does not (aavai) come, i.e. one who does not pay attention to commands of the Creator, (jam-u) the agent of Divine justice (dey = gives, ddandd-u = punishment) punishes (tis-u) that person, i.e. s/he is denied union with the Creator and sent for rebirth.
Those who do not pay attention to Divine commands, (sey) they (ganey = counted) are considered (rogee) sick – afflicted with ego.
ਜਿਸੁ ਖਸਮੁ ਨ ਆਵੀ ਚਿਤਿ ਸੁ ਖਰੋ ਅਹੰਕਾਰੀਆ ॥ ਸੋਈ ਦੁਹੇਲਾ ਜਗਿ ਜਿਨਿ ਨਾਉ ਵਿਸਾਰੀਆ ॥੧੪॥
Jis kẖasam na āvī cẖiṯ so kẖaro ahaʼnkārī▫ā. So▫ī ḏuhelā jag jin nā▫o visārī▫ā. ||14||
One who does not pay attention to commands of (khasam) the Master, (su) that person (kharo) highly (ahankaareeaa) proud – full of ego.
(Jag-i) in the world, (soee) that person is (duheyla) uncomfortable/miserable (jin-i) who (visaareea) forgets (naau/naam) Divine virtues and commands – because s/he remains in cycles of births and deaths. 14.
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ਸਲੋਕ ਮਃ ੫ ॥ ਤੈਡੀ ਬੰਦਸਿ ਮੈ ਕੋਇ ਨ ਡਿਠਾ ਤੂ ਨਾਨਕ ਮਨਿ ਭਾਣਾ ॥ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਮਿਤ੍ਰ ਵਿਚੋਲੇ ਜੈ ਮਿਲਿ ਕੰਤੁ ਪਛਾਣਾ ॥੧॥
Salok mėhlā 5. Ŧaidī banḏas mai ko▫e na diṯẖā ṯū Nānak man bẖāṇā. Gẖol gẖumā▫ī ṯis miṯar vicẖole jai mil kanṯ pacẖẖāṇā. ||1||
Prologue by the fifth Guru. (Mai) I have (ditthaa) seen (koey na) none (bandas-i = construction) with virtues and powers like (taiddee) Yours; (too) You are so (bhaana) pleasing (man-i) to the mind, o Almighty, says fifth Nanak.
I (ghol ghumaaee = circumambulate) respect/adore (tis-u) that (vicholey) go-between (mitr) friend, by (mil-i) finding (jai) whom I (pachhaana) recognized/found my (kant-u) spouse, the Almighty within. 1.
ਮਃ ੫ ॥ ਪਾਵ ਸੁਹਾਵੇ ਜਾਂ ਤਉ ਧਿਰਿ ਜੁਲਦੇ ਸੀਸੁ ਸੁਹਾਵਾ ਚਰਣੀ ॥ ਮੁਖੁ ਸੁਹਾਵਾ ਜਾਂ ਤਉ ਜਸੁ ਗਾਵੈ ਜੀਉ ਪਇਆ ਤਉ ਸਰਣੀ ॥੨॥
Mėhlā 5. Pāv suhāve jāʼn ṯa▫o ḏẖir julḏe sīs suhāvā cẖarṇī. Mukẖ suhāvā jāʼn ṯa▫o jas gāvai jī▫o pa▫i▫ā ṯa▫o sarṇī. ||2||
Prologue by the fifth Guru. The (paav) feet are (suhaavey = look good) blessed (jaa’n) if they (juldey = go) walk in (tau) Your (dhir-i) direction and (sees-u) the head is blessed if it bows to Your (charni) feet.
(Mukh-u) the mouth is blessed (jaan’) if it (gaavai) sings (tau) Your (jas-u) glory, and the (jeeo = soul) life is blessed which (paiaa) places itself in Your (sarni = sanctuary) care/obedience. 2.
ਪਉੜੀ ॥ ਮਿਲਿ ਨਾਰੀ ਸਤਸੰਗਿ ਮੰਗਲੁ ਗਾਵੀਆ ॥ ਘਰ ਕਾ ਹੋਆ ਬੰਧਾਨੁ ਬਹੁੜਿ ਨ ਧਾਵੀਆ ॥
Pa▫oṛī. Mil nārī saṯsang mangal gāvī▫ā. Gẖar kā ho▫ā banḏẖān bahuṛ na ḏẖāvī▫ā.
Prologue by the fifth Guru. (Naari = women) the soul-wives (mil-i) get together (satsang-i) in holy congregation and (gaaveeaa) sing (mangal) songs of praising the Almighty-husband; this way they (hoaa = occurs) achieve (bandhaan-u = holding together) stability of (ghar = house) the mind do not (dhaaveeaa = run) wander elsewhere.
ਬਿਨਠੀ ਦੁਰਮਤਿ ਦੁਰਤੁ ਸੋਇ ਕੂੜਾਵੀਆ ॥ ਸੀਲਵੰਤਿ ਪਰਧਾਨਿ ਰਿਦੈ ਸਚਾਵੀਆ ॥
Binṯẖī ḏurmaṯ ḏuraṯ so▫e kūṛāvī▫ā. Sīlvanṯ parḏẖān riḏai sacẖāvī▫ā.
Their (Durmat-i) evil sense, (durat-u) transgressions and (koorraaveeaa) false/evil (soey) thoughts (bintthee = destroyed) leave.
S/he becomes (seelvant-i) of gentle conduct, (pardhaan-i = president) recognized as exalted and keeps (sachaaveeaa) the Eternal (ridai) in mind.
ਅੰਤਰਿ ਬਾਹਰਿ ਇਕੁ ਇਕ ਰੀਤਾਵੀਆ ॥ ਮਨਿ ਦਰਸਨ ਕੀ ਪਿਆਸ ਚਰਣ ਦਾਸਾਵੀਆ ॥
Anṯar bāhar ik ik rīṯāvī▫ā. Man ḏarsan kī pi▫ās cẖaraṇ ḏāsāvī▫ā.
S/he sees (ik-u) the One Almighty (antar-i) within and (baahar-i) without – in nature – and has (ik) one (reetaaveeaa/reet) practice – to live by Naam.
With (piaas = thirst) yearning (man-i) in the mind for (darsan = sight) vision of the Almighty, she works to be at IT’s (charan) feet, i.e. obey, like (daasaaveeaa/daas) a servant.
ਸੋਭਾ ਬਣੀ ਸੀਗਾਰੁ ਖਸਮਿ ਜਾਂ ਰਾਵੀਆ ॥ ਮਿਲੀਆ ਆਇ ਸੰਜੋਗਿ ਜਾਂ ਤਿਸੁ ਭਾਵੀਆ ॥੧੫॥
Sobẖā baṇī sīgār kẖasam jāʼn rāvī▫ā. Milī▫ā ā▫e sanjog jāʼn ṯis bẖāvī▫ā. ||15||
Her (seegaar-u) adornments to please the Almighty-husband (baney) become (sobha = glory) fruitful (jaa’n) when s/he (raaveeaa = enjoy company) is loved (khasam-i) by the Master.
She is caused to (aaey) come and (mileeaa) meet the Almighty-spouse (jaa’n) when she (bhaaveeaa) is approved by (tis-u = that) the Master, (sanjog-i) through good deeds. 15.
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ਸਲੋਕ ਮਃ ੫ ॥ ਹਭਿ ਗੁਣ ਤੈਡੇ ਨਾਨਕ ਜੀਉ ਮੈ ਕੂ ਥੀਏ ਮੈ ਨਿਰਗੁਣ ਤੇ ਕਿਆ ਹੋਵੈ ॥ ਤਉ ਜੇਵਡੁ ਦਾਤਾਰੁ ਨ ਕੋਈ ਜਾਚਕੁ ਸਦਾ ਜਾਚੋਵੈ ॥੧॥
Salok mėhlā 5. Habẖ guṇ ṯaide Nānak jī▫o mai kū thī▫e mai nirguṇ ṯe ki▫ā hovai. Ŧa▫o jevad ḏāṯār na ko▫ī jācẖak saḏā jācẖovai. ||1||
Prologue by the fifth Guru. Says fifth Nanak: O (jeeo) revered Almighty, (habh-i) all (gun) virtues that have been imparted (koo) to (mai) me and have (theeay = became) mine, are (teyrey = your) Yours; otherwise (kiaa = what?) nothing can (hovai) be done by (mai) me, (nirgun) a virtue-less person. There is (na koee) no (daataar-u = giver) benefactor (j-evadd) as great as (tudh-u) You; this (jaachak-u) beggar (sadaa) ever (jaachovai) begs – looks to You, and You keep giving. 1.
ਮਃ ੫ ॥ ਦੇਹ ਛਿਜੰਦੜੀ ਊਣ ਮਝੂਣਾ ਗੁਰਿ ਸਜਣਿ ਜੀਉ ਧਰਾਇਆ ॥ ਹਭੇ ਸੁਖ ਸੁਹੇਲੜਾ ਸੁਤਾ ਜਿਤਾ ਜਗੁ ਸਬਾਇਆ ॥੨॥
Mėhlā 5. Ḏeh cẖẖijanḏ▫ṛī ūṇ majẖūṇā gur sajaṇ jī▫o ḏẖarā▫i▫ā. Habẖe sukẖ suhelṛā suṯā jiṯā jag sabā▫i▫ā. ||2||
Prologue by the fifth Guru. My (deh) b0dy was (chhijandrree) wearing out, I was (oona) bereft of strength, was (majhoonaa) sad, i.e. I was overwhelmed by vices and felt helpless; but (sajan-i) the friend (gur-i) guru (dharaaiaa) gave support to (jeeo) my soul/mind, i.e. guided me to overcome vices.
Since then I have (habhey) all (sukh) comforts and (sutaa) sleep (suheylrraa) comfortably, as if I have (jitaa) conquered (sabaaiaa) the whole (jag) world. 2.
ਪਉੜੀ ॥ ਵਡਾ ਤੇਰਾ ਦਰਬਾਰੁ ਸਚਾ ਤੁਧੁ ਤਖਤੁ ॥ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹੁ ਨਿਹਚਲੁ ਚਉਰੁ ਛਤੁ ॥
Pa▫oṛī. vadā ṯerā ḏarbār sacẖā ṯuḏẖ ṯakẖaṯ. Sir sāhā pāṯisāhu nihcẖal cẖa▫ur cẖẖaṯ.
(Paurri) stanza by the fifth Guru. O Almighty, (teyra) Your (darbaar) court is (vaddaa) great – You are the highest authority and – (tudh-u) Your (takhat-u = throne) authority is (sachaa = eternal) unshakable/unchallenged.
You are (paat-isaah-u) the Emperor (sir-i = over the head) above (saahaa) the kings with (nihchal = unshakable) eternal (chaur) royal fly fan and (chhat-u/chhatr) royal canopy, i.e. You are the Eternal Master of all.
ਜੋ ਭਾਵੈ ਪਾਰਬ੍ਰਹਮ ਸੋਈ ਸਚੁ ਨਿਆਉ ॥ ਜੇ ਭਾਵੈ ਪਾਰਬ੍ਰਹਮ ਨਿਥਾਵੇ ਮਿਲੈ ਥਾਉ ॥
Jo bẖāvai pārbarahm so▫ī sacẖ ni▫ā▫o. Je bẖāvai pārbarahm nithāve milai thā▫o.
(Jo) whatever (bhaavai) pleases (paarbrahm) the Supreme Master (soee) that is (sach-u) true (niaau) justice.
(Jey) if it (bhaavai) pleases the Supreme Master a (nithaavey = without a place) hapless person (milai) receives (thaau = place) support.
ਜੋ ਕੀਨ੍ਹ੍ਹੀ ਕਰਤਾਰਿ ਸਾਈ ਭਲੀ ਗਲ ॥ ਜਿਨ੍ਹ੍ਹੀ ਪਛਾਤਾ ਖਸਮੁ ਸੇ ਦਰਗਾਹ ਮਲ ॥
Jo kīnĥī karṯār sā▫ī bẖalī gal. Jinĥī pacẖẖāṯā kẖasam se ḏargāh mal.
(Jo) whatever (keenee) is done (kartaar-i) by the Creator, (saaee) that (gal) thing is (bhalee) good – we should accept that Divine will is good for us.
(Jini) those who (pachhaataa) recognize/acknowledge (khasam-u) the Master as doer of everything, (so) they (mal = occupy) take their place (dargah) in Divine court, i.e. are accepted for union with the Creator.
ਸਹੀ ਤੇਰਾ ਫੁਰਮਾਨੁ ਕਿਨੈ ਨ ਫੇਰੀਐ ॥ ਕਾਰਣ ਕਰਣ ਕਰੀਮ ਕੁਦਰਤਿ ਤੇਰੀਐ ॥੧੬॥
Sahī ṯerā furmān kinai na ferī▫ai. Kāraṇ karaṇ karīm kuḏraṯ ṯerī▫ai. ||16||
(Teyra) Your (phumaan-u = order) will is (sahee = correct) inviolable and cannot (pheyreeai = sent back) be countermanded (kinai) by anyone.
O (kareem) gracious (karan) Creator of (kaaran) the creation, everything is subject to (teyreeai) Your (kudrat-i = power) will. 16.
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ਸਲੋਕ ਮਃ ੫ ॥ ਸੋਇ ਸੁਣੰਦੜੀ ਮੇਰਾ ਤਨੁ ਮਨੁ ਮਉਲਾ ਨਾਮੁ ਜਪੰਦੜੀ ਲਾਲੀ ॥ ਪੰਧਿ ਜੁਲੰਦੜੀ ਮੇਰਾ ਅੰਦਰੁ ਠੰਢਾ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲੀ ॥੧॥
Salok mėhlā 5. So▫e suṇanḏ▫ṛī merā ṯan man ma▫ulā nām japanḏ▫ṛī lālī. Panḏẖ julanḏ▫ṛī merā anḏar ṯẖandẖā gur ḏarsan ḏekẖ nihālī. ||1||
Prologue of the fifth Guru. (Meyra) my withered (tan-u = body, man-u = mind) being (maulaa) blossoms by (sunandrree) listening to (soey = glory) virtues of the Almighty; I get (laalee = red color) a radiant face (japandarree) remembering and emulating (naam-u) Divine virtues, i.e. people appreciate a person who lives by Naam.
(Meyra) my (andar-u) inner-self becomes (tthanddaa) cool by (julandarree) walking (pandh-i) on the path as told by the Creator, i.e. I feel satisfied by living by Divine commands; and I feel (nihaalee) happy on (deykh-i) seeing (darsan-u) sight/vision within, i.e. receiving guidance from (gur) the guru. 1.
ਮਃ ੫ ॥ ਹਠ ਮੰਝਾਹੂ ਮੈ ਮਾਣਕੁ ਲਧਾ ॥ ਮੁਲਿ ਨ ਘਿਧਾ ਮੈ ਕੂ ਸਤਿਗੁਰਿ ਦਿਤਾ ॥ ਢੂੰਢ ਵਞਾਈ ਥੀਆ ਥਿਤਾ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਨਾਨਕ ਜਿਤਾ ॥੨॥
Mėhlā 5. Haṯẖ manjẖāhū mai māṇak laḏẖā. Mul na gẖiḏẖā mai kū saṯgur ḏiṯā. Dẖūndẖ vañā▫ī thī▫ā thiṯā. Janam paḏārath Nānak jiṯā. ||2||
Prologue by the fifth Guru. (Mai) I (ladhaa) found (maanak-u) a jewel (majhaahoo) in my (hatth) mind, i.e. I obtained awareness of Naam – Divine virtues. I did not (ghidhaa) obtain it (mul-i) at a price; (satigur-i) the true guru (ditaa) gave (koo) to (mai) me.
I have (vanjnaaee = lost) given up wandering/ searching for it and my mind (theeaa) has become (thitaa) steady. I (jitaa) have won the game of (padaarath = substance) valuable (janam-u) human birth – by finding the Almighty within. 2.
ਪਉੜੀ ॥ ਜਿਸ ਕੈ ਮਸਤਕਿ ਕਰਮੁ ਹੋਇ ਸੋ ਸੇਵਾ ਲਾਗਾ ॥ ਜਿਸੁ ਗੁਰ ਮਿਲਿ ਕਮਲੁ ਪ੍ਰਗਾਸਿਆ ਸੋ ਅਨਦਿਨੁ ਜਾਗਾ ॥
Pa▫oṛī. Jis kai masṯak karam ho▫e so sevā lāgā. Jis gur mil kamal pargāsi▫ā so an▫ḏin jāgā.
(Paurri) stanza by the fifth Guru. One in (jis kao) whose (mastak-i = forehead) destiny it (hoey) is written to receive (karam-u) Divine grace, (so) that person (laaga = engages) applies the self to (seyva = service) obedience of the Almighty.
One (jis-u) whose withering (kamal-u = lotus) mind (pragaasiaa) is enlightened by the guru’s teachings, (so) that person is (andin-u = everyday) ever (jaagaa = awake) alert to temptations.
ਲਗਾ ਰੰਗੁ ਚਰਣਾਰਬਿੰਦ ਸਭੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗਾ ॥ ਆਤਮੁ ਜਿਤਾ ਗੁਰਮਤੀ ਆਗੰਜਤ ਪਾਗਾ ॥
Lagā rang cẖarṇārbinḏ sabẖ bẖaram bẖa▫o bẖāgā. Āṯam jiṯā gurmaṯī āganjaṯ pāgā.
When (rang-u) love for (charanaarbind = charan = feet + arvind = lotus) being in service/obedience of the Almighty (lagaa) develops, then (sabh-u) all (bhram-u) delusion – lack of faith in protection by the Almighty and (bhau) fear of the future (bhaaga = runs) disappears.
(Aatam = inner-self) the mind (jitaa) is conquered, i.e. ego is driven out from the mind (gurmatee) with the guru’s counsel and (aaganjat = un-conquered) the Almighty (paagaa) is found in it.
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ਜਿਸਹਿ ਧਿਆਇਆ ਪਾਰਬ੍ਰਹਮੁ ਸੋ ਕਲਿ ਮਹਿ ਤਾਗਾ ॥ ਸਾਧੂ ਸੰਗਤਿ ਨਿਰਮਲਾ ਅਠਸਠਿ ਮਜਨਾਗਾ ॥
Jisahi ḏẖi▫ā▫i▫ā pārbarahm so kal mėh ṯāgā. Sāḏẖū sangaṯ nirmalā aṯẖsaṯẖ majnāgā.
(Jisah-i) one who (dhiaaiaa) pays attention to – virtues and commands of – (paarbrahm-u) the Supreme Master, (so) that person (tagiaa = remains steadfast) does not fall prey to vices (mah-i) in (kal-i) the age of conflict/duality.
S/he remains (nirmalaa = free of dirt) free of vices (sangat-i = in company) with guidance of (saadhoo) the guru and does not need to take (majnaaga) baths at (atthsatth-i) sixty eight pilgrim centres, where people go to bathe to purify themselves.
ਜਿਸੁ ਪ੍ਰਭੁ ਮਿਲਿਆ ਆਪਣਾ ਸੋ ਪੁਰਖੁ ਸਭਾਗਾ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਿਸੁ ਏਵਡ ਭਾਗਾ ॥੧੭॥
Jis parabẖ mili▫ā āpṇā so purakẖ sabẖāgā. Nānak ṯis balihārṇai jis evad bẖāgā. ||17||
One (jis-u) who (miliaa) finds (aapna = own) his/her (prabh-u) Master within, (so) that (purakh-u) person (sabhaaga) is fortunate.
I (balihaarnai = am sacrifice) adore (tis-u) that person (jis-u) who has (eyvadd) such a great (bhaaga) fortune, says fifth Nanak. 17.
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Note: This eighteenth Paurri/stanza of Raamkali Ki Vaar M: 5 has two Sloks/prologues also by the fifth Guru preceding it. The message of the Sloks is that the Almighty is present within the mind. Those engrossed in material pursuits remain oblivious of, but those who follow the Guru find, the Almighty. The Paurri acknowledges the Supreme status of the Almighty; those who experience Divine presence remain in bliss.
ਸਲੋਕ ਮਃ ੫ ॥ ਜਾਂ ਪਿਰੁ ਅੰਦਰਿ ਤਾਂ ਧਨ ਬਾਹਰਿ ॥ ਜਾਂ ਪਿਰੁ ਬਾਹਰਿ ਤਾਂ ਧਨ ਮਾਹਰਿ ॥
Salok mėhlā 5. Jāʼn pir anḏar ṯāʼn ḏẖan bāhar. Jāʼn pir bāhar ṯāʼn ḏẖan māhar.
Prologue by the fifth Guru. (Jaa’n) when (pir-u = husband) the Master is present (andar-i = within) in the mind, (taa-n) then (dhan = wealth) thoughts of material things remain (baahar-i) out.
When the Master is (baahar-i = outside) forgotten (taa’n) then (dhan) materialistic thoughts (maahar-i = expert) take control of the mind.
ਬਿਨੁ ਨਾਵੈ ਬਹੁ ਫੇਰ ਫਿਰਾਹਰਿ ॥ ਸਤਿਗੁਰਿ ਸੰਗਿ ਦਿਖਾਇਆ ਜਾਹਰਿ ॥ ਜਨ ਨਾਨਕ ਸਚੇ ਸਚਿ ਸਮਾਹਰਿ ॥੧॥
Bin nāvai baho fer firāhar. Saṯgur sang ḏikẖā▫i▫ā jāhar. Jan Nānak sacẖe sacẖ samāhar. ||1||
One (phiraahar-i) wanders in (bahu) many (pheyr) cycles, i.e. remains direction-less in search of the Almighty.
(Satigur-i) the true guru (dikhiaaiaa) shows IT (jaahar-i) present (sang-i) with the creature, i.e. within and everywhere.
(Sachey) truthful persons (samahar-i) remain absorbed (sach-i) in the Eternal, says (jan) humble fifth Nanak. 1.
ਮਃ ੫ ॥ ਆਹਰ ਸਭਿ ਕਰਦਾ ਫਿਰੈ ਆਹਰੁ ਇਕੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਹਰਿ ਜਗੁ ਉਧਰੈ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥੨॥
Mėhlā 5. Āhar sabẖ karḏā firai āhar ik na ho▫e. Nānak jiṯ āhar jag uḏẖrai virlā būjẖai ko▫e. ||2||
Prologue by the fifth Guru. The human being (karda phirai) keeps putting in (sabh-i) all (aahar) efforts, and hence (ik-u) the one effort – towards finding the Almighty – does not (hoey) get done, i.e. s/he forgets the purpose of human birth.
(Koey) some (virla) rare person (boojhai) understands (aahar-i) effort (jit-u) by which, (jag = world) the creature is saved – from vices, says fifth Nanak. 2.
ਪਉੜੀ ॥ ਵਡੀ ਹੂ ਵਡਾ ਅਪਾਰੁ ਤੇਰਾ ਮਰਤਬਾ ॥ ਰੰਗ ਪਰੰਗ ਅਨੇਕ ਨ ਜਾਪਨ੍ਹ੍ਹਿ ਕਰਤਬਾ ॥
Pa▫oṛī. vadī hū vadā apār ṯerā marṯabā. Rang parang anek na jāpniĥ karṯabā.
(Paurri) stanza by the fifth Guru. O Almighty, (teyra) Your (martabaa = rank) status /authority is (vadaa = great) higher (hoo) than (vaddee) of the highest.
Your (kartaba = actions) plays are of (aneyk) numerous (rang) colors/types and (prang) shades which all cannot (jaapan-i) be known.
ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਸਭੁ ਕਿਛੁ ਜਾਣਲਾ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰੈ ਵਸਿ ਤੇਰਾ ਘਰੁ ਭਲਾ ॥
Jī▫ā anḏar jī▫o sabẖ kicẖẖ jāṇlā. Sabẖ kicẖẖ ṯerai vas ṯerā gẖar bẖalā.
Being (jeeo = soul) the Spirit (andar-i) in all (jeeaa) souls, You (jaanlaa) know (sabh-u kichh-u) everything.
(Sabh-u kichh-u) everything is in (teyrai) Your (vas-i) control/powers; (teyra) Your (ghar-u = house) abode is (bhalaa = good) beautiful, i.e. the mind in which You abide is blessed.
ਤੇਰੈ ਘਰਿ ਆਨੰਦੁ ਵਧਾਈ ਤੁਧੁ ਘਰਿ ॥ ਮਾਣੁ ਮਹਤਾ ਤੇਜੁ ਆਪਣਾ ਆਪਿ ਜਰਿ ॥
Ŧerai gẖar ānanḏ vaḏẖā▫ī ṯuḏẖ gẖar. Māṇ mahṯā ṯej āpṇā āp jar.
There is (aanand-u) bliss and (vadhaaee) glory in (teyrai) Your (ghar-i) house, i.e. the person in whose mind You abide, is blessed and glorified.
You (aap-i) Yourself alone (jar-i = bear) befit (aapna = own) Your (maan = recognition) glory and (mahta = importance) majesty – there is none like You.
ਸਰਬ ਕਲਾ ਭਰਪੂਰੁ ਦਿਸੈ ਜਤ ਕਤਾ ॥ ਨਾਨਕ ਦਾਸਨਿ ਦਾਸੁ ਤੁਧੁ ਆਗੈ ਬਿਨਵਤਾ ॥੧੮॥
Sarab kalā bẖarpūr ḏisai jaṯ kaṯā. Nānak ḏāsan ḏās ṯuḏẖ āgai binvaṯā. ||18||
The Almighty who (bharpoor-u = filled) possesses (sarab) all (kalaa = skills) powers (disai = is seen) is present (jat = where, kataa = there) everywhere.
I (binvataa) supplicate (aagai) before (tudh-u) You: please make me (daas-u) the servant of Your (daasan-i) of servants of Yours, i.e. follow their example, o Almighty, says fifth Nanak. 18.
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ਸਲੋਕ ਮਃ ੫ ॥ ਛਤੜੇ ਬਾਜਾਰ ਸੋਹਨਿ ਵਿਚਿ ਵਪਾਰੀਏ ॥ ਵਖਰੁ ਹਿਕੁ ਅਪਾਰੁ ਨਾਨਕ ਖਟੇ ਸੋ ਧਣੀ ॥੧॥
Salok mėhlā 5. Cẖẖaṯ▫ṛe bājār sohan vicẖ vapārī▫ai. vakẖar hik apār Nānak kẖate so ḏẖaṇī. ||1||
Prologue by the fifth Guru. (Bajaar/bazaar) the markets are (chhatrrey) roofed, and (vich-i) in the markets, (vapaareeay) the dealers (sohan-i) look good, i.e. the whole creation is provided protection by the Almighty, those who acknowledge this kindness of the Almighty are glorified.
Out of all the merchandise in the markets, (hik-u) one (vakhar-u) merchandise of awareness of virtues of (apaar-u) the Infinite; one who (khattey) makes profit, i.e. one who acquires awareness of virtues of the Almighty and emulates them, (so) that person is (dhani) wealthy, says fifth Nanak. 1.
ਮਹਲਾ ੫ ॥ ਕਬੀਰਾ ਹਮਰਾ ਕੋ ਨਹੀ ਹਮ ਕਿਸ ਹੂ ਕੇ ਨਾਹਿ ॥ ਜਿਨਿ ਇਹੁ ਰਚਨੁ ਰਚਾਇਆ ਤਿਸ ਹੀ ਮਾਹਿ ਸਮਾਹਿ ॥੨॥
Mėhlā 5. Kabīrā hamrā ko nahī ham kis hū ke nāhi. Jin ih racẖan racẖā▫i▫ā ṯis hī māhi samāhi. ||2||
Prologue by the fifth Guru. (Kabiraa) says Kabir: (Ko nahee) none is (hamra = our) mine and (ham = we) I am (naah-i) not (key) of (kis hoo) anyone, i.e. all relationships in the world are false/transitory – none lasts beyond life.
I remain (samaah-i = absorbed) engrossed (tis hi) only in the Creator (jin-i) who (rachaaiaa) created (ih-u) this (rachan-u) creation, i.e. I emulate virtues and obey commands of the Almighty, this goes to the hereafter. 2.
(Note: This Slok is repeated as Slok 214 on page 1376).
ਪਉੜੀ ॥ ਸਫਲਿਉ ਬਿਰਖੁ ਸੁਹਾਵੜਾ ਹਰਿ ਸਫਲ ਅੰਮ੍ਰਿਤਾ ॥ ਮਨੁ ਲੋਚੈ ਉਨ੍ਹ੍ਹ ਮਿਲਣ ਕਉ ਕਿਉ ਵੰਞੈ ਘਿਤਾ ॥
Pa▫oṛī. Safli▫o birakẖ suhāvṛā har safal amriṯā. Man locẖai unĥ milaṇ ka▫o ki▫o vañai gẖiṯā.
(Paurri) stanza by the fifth Guru. The Almighty is (suhaavrraa) a good-looking (saphalio) fruit-bearing (birakh-u) tree, which bears (amrita) the life-giving (saphal) fruit.
My (man) mind (lochai) longs (kau) to (mailan) meet (un = that) IT; (kiau) how can IT (ghitaa vanjnai = be taken) be found?
ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ਓਹੁ ਅਗਮੁ ਅਜਿਤਾ ॥ ਓਹੁ ਪਿਆਰਾ ਜੀਅ ਕਾ ਜੋ ਖੋਲ੍ਹ੍ਹੈ ਭਿਤਾ ॥
varnā cẖihnā bāhrā oh agam ajiṯā. Oh pi▫ārā jī▫a kā jo kẖolĥai bẖiṯā.
(Ohu = that) IT is (baaharaa) without (varna) colour or (chihnaa) features, (agam-u) beyond comprehension and (ajitaa = un-conquered) hard to reach.
(Ohu) that person – the guru – is (piaara) dear (ka = of, jeea = mind) to my heart (jo) who (kholai) opens (bhitaa) the curtain – of ignorance from my mind, so that I can find IT within.
ਸੇਵਾ ਕਰੀ ਤੁਸਾੜੀਆ ਮੈ ਦਸਿਹੁ ਮਿਤਾ ॥ ਕੁਰਬਾਣੀ ਵੰਞਾ ਵਾਰਣੈ ਬਲੇ ਬਲਿ ਕਿਤਾ ॥
Sevā karī ṯusāṛī▫ā mai ḏasihu miṯā. Kurbāṇī vañā vārṇai bale bal kiṯā.
I shall (seyva = service, kari = do) carry out (tusaarreeaa) your bidding, my guru, please (dasihu) tell me about the Almighty (mitaa/mitar) friend.
I shall (kurbani vanjna = be sacrifice, vaarnai = sacrifice, balai bal-i kitaa = sacrificed) ever adore and obey you.
ਦਸਨਿ ਸੰਤ ਪਿਆਰਿਆ ਸੁਣਹੁ ਲਾਇ ਚਿਤਾ ॥ ਜਿਸੁ ਲਿਖਿਆ ਨਾਨਕ ਦਾਸ ਤਿਸੁ ਨਾਉ ਅੰਮ੍ਰਿਤੁ ਸਤਿਗੁਰਿ ਦਿਤਾ ॥੧੯॥
Ḏasan sanṯ pi▫āri▫ā suṇhu lā▫e cẖiṯā. Jis likẖi▫ā Nānak ḏās ṯis nā▫o amriṯ saṯgur ḏiṯā. ||19||
We should (jaaey = fixing, chitaa = mind) pay attention to whatever (piaariaa) the dear (sant = saints) seekers/devotees of the Almighty (dasan-i = tell) say.
But (satigur-i) the true guru (ditaa = gives) imparts awareness of (amrit-u) life giving (naau) Naam, i.e. virtues and commands of the Almighty, to (tis-u) that person in (jis-u) whose destiny it is so (likihiaa) written, says (daas) humble fifth Nanak. 19.
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ਸਲੋਕ ਮਹਲਾ ੫ ॥ ਕਬੀਰ ਧਰਤੀ ਸਾਧ ਕੀ ਤਸਕਰ ਬੈਸਹਿ ਗਾਹਿ ॥ ਧਰਤੀ ਭਾਰਿ ਨ ਬਿਆਪਈ ਉਨ ਕਉ ਲਾਹੂ ਲਾਹਿ ॥੧॥
Salok mėhlā 5. Kabīr ḏẖarṯī sāḏẖ kī ṯaskar baisėh gāhi. Ḏẖarṯī bẖār na bi▫āpa▫ī un ka▫o lāhū lāhi. ||1||
Prologue by the fifth Guru. O Kabir: If (taskar) thieves/transgressors come and (baisah-i) sit and (gaah-i = hold) occupy, i.e. remain, on (dharti) land/company of (saadh) the saints,
(dharti) the land does not (biaapaee) feel (bhaar-i) the load but it is (laahoo laah-i = profit) beneficial (kau) to (un) them. 1.
Message: If people of base conduct come and join the devotees, the latter are not affected but the former benefit.
(Note: This occurs also as Slok Kabir No 210 on page 1375).
ਮਹਲਾ ੫ ॥ ਕਬੀਰ ਚਾਵਲ ਕਾਰਣੇ ਤੁਖ ਕਉ ਮੁਹਲੀ ਲਾਇ ॥ ਸੰਗਿ ਕੁਸੰਗੀ ਬੈਸਤੇ ਤਬ ਪੂਛੇ ਧਰਮ ਰਾਇ ॥੨॥
Mėhlā 5. Kabīr cẖāval kārṇe ṯukẖ ka▫o muhlī lā▫e. Sang kusangī baisṯe ṯab pūcẖẖe ḏẖaram rā▫e. ||2||
Prologue by the fifth Guru. Says Kabir: The way (tukh) paddy (laaey kau = applied, (muhlee = hand crusher) is threshed (kaarney) to get rice out from it,
Similarly when people (baistey) sit (sang-i) with (kusangee) evil company – they commit vices and hence – (dharam raaey) the metaphoric Divine judge (poochhey) asks them, i.e. they are hauled up for their transgressions. 2.
(Note: This also occurs as Kabir Slok no 211 on page 1375).
ਪਉੜੀ ॥ ਆਪੇ ਹੀ ਵਡ ਪਰਵਾਰੁ ਆਪਿ ਇਕਾਤੀਆ ॥ ਆਪਣੀ ਕੀਮਤਿ ਆਪਿ ਆਪੇ ਹੀ ਜਾਤੀਆ ॥
Pa▫oṛī. Āpe hī vad parvār āp ikāṯī▫ā. Āpṇī kīmaṯ āp āpe hī jāṯī▫ā.
(Paurri) stanza by the fifth Guru. The Almighty (aapey hi) IT-self lives with (vadd) a large (parvaar-u) family and (aap-i) IT-self (ikaateeaa) alone, i.e. the Almighty is both Immanent and Transcendent.
IT’s (aap-i = self, aapey hi = self alone) IT-self alone and (jaateeaa) knows (aapni = own) IT’s (keemat-i= price) worth – the humans cannot.
ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਆਪਿ ਉਪੰਨਿਆ ॥ ਆਪਣਾ ਕੀਤਾ ਆਪਿ ਆਪਿ ਵਰੰਨਿਆ ॥
Sabẖ kicẖẖ āpe āp āp upanni▫ā. Āpṇā kīṯā āp āp varanni▫ā.
The Almighty is (aapey aap-i) IT-self present in (sabh-u kichh-u) everything; IT (upaaniaa) created the self from (aap-i) IT-self.
IT (keetaa) created creation (aap-i) by IT-self, and (aap-i) IT-self alone (varanniaa/varnan) can describe (aapnaa = own) IT’s creation.
ਧੰਨੁ ਸੁ ਤੇਰਾ ਥਾਨੁ ਜਿਥੈ ਤੂ ਵੁਠਾ ॥ ਧੰਨੁ ਸੁ ਤੇਰੇ ਭਗਤ ਜਿਨ੍ਹ੍ਹੀ ਸਚੁ ਤੂੰ ਡਿਠਾ ॥
Ḏẖan so ṯerā thān jithai ṯū vuṯẖā. Ḏẖan so ṯere bẖagaṯ jinĥī sacẖ ṯūʼn diṯẖā.
(Dhann-u) blessed is (su) that (thaan-u) place (teyra) of Yours, (jithai) where (too) You (vutthaa) abide i.e. that mind is blessed in which You are remembered.
(Dhann-u) blessed are (s-u) those (bhagat) devotees (teyrey) of Yours (jinni) who (dditthaa = seen) have found (too’n) You within, o (sach-u) Eternal Master.
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ਜਿਸ ਨੋ ਤੇਰੀ ਦਇਆ ਸਲਾਹੇ ਸੋਇ ਤੁਧੁ ॥ ਜਿਸੁ ਗੁਰ ਭੇਟੇ ਨਾਨਕ ਨਿਰਮਲ ਸੋਈ ਸੁਧੁ ॥੨੦॥
Jis no ṯerī ḏa▫i▫ā salāhe so▫e ṯuḏẖ. Jis gur bẖete Nānak nirmal so▫ī suḏẖ. ||20||
(Soey) only that person (jis no) on whom (teyri) Your (daiaa = compassion) kindness is bestowed, (salaahey) praises (tudh-u = you) Your virtues and emulates them.
Only (soee) that person is (nirmal) pure and (sudh-u = pure) free of transgressions (jis-u) who (bheyttey) finds (gur) the guru – and follows him, says fifth Nanak. 20.
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ਸਲੋਕ ਮਃ ੫ ॥ ਫਰੀਦਾ ਭੂਮਿ ਰੰਗਾਵਲੀ ਮੰਝਿ ਵਿਸੂਲਾ ਬਾਗੁ ॥ ਜੋ ਨਰ ਪੀਰਿ ਨਿਵਾਜਿਆ ਤਿਨ੍ਹ੍ਹਾ ਅੰਚ ਨ ਲਾਗ ॥੧॥
Salok mėhlā 5. Farīḏā bẖūm rangāvalī manjẖ visūlā bāg. Jo nar pīr nivāji▫ā ṯinĥā ancẖ na lāg. ||1||
Prologue by the fifth Guru. Says Farid: (Bhoom-i) the land is (rangaavli = colourful) beautiful but it has (bag-u) a garden of (visoola) poisonous plants (manjh-i = in) on it, i.e. the world-play is beautiful but also has temptations in it, which cause one to commit vices.
However (nar) those persons (jo) who (nivaajiaa = given honour) are blessed with guidance (peer-i) by the guru, (anch = heat of fire) vices do not (lag) touch (tinaa) them. 1. (Repeated as Slok Farid No 82 on page 1382).
ਮਃ ੫ ॥ ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥ ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਨ੍ਹ੍ਹਾ ਪਿਆਰੇ ਨੇਹ ॥੨॥
Mėhlā 5. Farīḏā umar suhāvaṛī sang suvannṛī ḏeh. virle ke▫ī pā▫ī▫aniĥ jinĥā pi▫āre neh. ||2||
Prologue by the fifth Guru. Says Farid: (Umar) life is (suhaavrree = pleasant) enjoyable (sang-i) with (suvanrree = of good colour/kind) human (deyh) body.
But we (paaeean-i) find (virley = rare) few people (jinaa) who have (neyh) love for (piaarey) the Beloved Creator, i.e. those who lovingly emulate Divine virtues and obey Divine commands are rare. 2. (Repeated as Slok Farid No 83 on page 1382).
ਪਉੜੀ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਦਇਆ ਧਰਮੁ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਏ ॥ ਜਿਸੁ ਬੁਝਾਇਹਿ ਅਗਨਿ ਆਪਿ ਸੋ ਨਾਮੁ ਧਿਆਏ ॥
Pa▫oṛī. Jap ṯap sanjam ḏa▫i▫ā ḏẖaram jis ḏėh so pā▫e. Jis bujẖā▫ihi agan āp so nām ḏẖi▫ā▫e.
(Paurri) stanza by the fifth Guru. One (jis-u) whom the Creator (deyh-i) gives the attributes of (daiaa) compassion and (dharam-u) dutiful-ness – living by Naam or Divine virtues and commands, (s-u) that person (paaey) obtains – union with the Almighty, for which people perform – (jap-u) recitation of mantras, (tap-u) austerities and (sanjam-u) control of organs but do not succeed.
One (jis-u) whose (agan-i) fire – of craving and jealousy – the Almighty (aap-i) IT-self (bujhaaih-i) quenches, (s-u) that person (dhiaa-e) pays attention to (naam-u) Divine virtues and commands.
ਅੰਤਰਜਾਮੀ ਅਗਮ ਪੁਰਖੁ ਇਕ ਦ੍ਰਿਸਟਿ ਦਿਖਾਏ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਆਸਰੈ ਪ੍ਰਭ ਸਿਉ ਰੰਗੁ ਲਾਏ ॥
Anṯarjāmī agam purakẖ ik ḏarisat ḏikẖā▫e. Sāḏẖsangaṯ kai āsrai parabẖ si▫o rang lā▫e.
The Almighty (antarjaami) knower of minds, is (agam) beyond reach/comprehension; one on whom IT (dikhaaey = causes to see) IT bestows (ik) IT’s (dristt-i = sight) grace;
That person (aasrai = takes support) participates (saadhsangat-i) in holy congregation and (laaey) develops (rang-u) love (siau) for (prabh) the Almighty.
ਅਉਗਣ ਕਟਿ ਮੁਖੁ ਉਜਲਾ ਹਰਿ ਨਾਮਿ ਤਰਾਏ ॥ ਜਨਮ ਮਰਣ ਭਉ ਕਟਿਓਨੁ ਫਿਰਿ ਜੋਨਿ ਨ ਪਾਏ ॥
A▫ugaṇ kat mukẖ ujlā har nām ṯarā▫e. Janam maraṇ bẖa▫o kati▫on fir jon na pā▫e.
The Almighty (katt-i = cuts) removes his/her (augan) faults, makes him/her (mukh = face, ujla = clean) flawless and (taraaey) ferries him/her across the world-ocean through living by IT’s (Naam-i) virtues and commands.
His/her (janam) births and (maran) deaths in (bhau/bhav) the world are (kattion-u = cut) obviated and s/he is not (paaey) put (jon-i) in the womb (phir-i) again.
ਅੰਧ ਕੂਪ ਤੇ ਕਾਢਿਅਨੁ ਲੜੁ ਆਪਿ ਫੜਾਏ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਰਖੇ ਗਲਿ ਲਾਏ ॥੨੧॥
Anḏẖ kūp ṯe kādẖi▫an laṛ āp faṛā▫e. Nānak bakẖas milā▫i▫an rakẖe gal lā▫e. ||21||
The Almighty (aap-i) IT-self (pharraaey = causes to hold, larr-u = scarf) gives the hand and (kaaddheean-u) takes out (tey) from (andh) the blind (koop) well, i.e. relieves him/her of attachments to the world-play which blinds the creatures.
IT (bakhas-i) graciously (milaaian-u) unites him/her with IT-self and (rakhey) keeps (laaey = touching, gal-i = with throat) in embrace, i.e. close protection, says fifth Nanak. 21.
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ਸਲੋਕ ਮਃ ੫ ॥ ਮੁਹਬਤਿ ਜਿਸੁ ਖੁਦਾਇ ਦੀ ਰਤਾ ਰੰਗਿ ਚਲੂਲਿ ॥ ਨਾਨਕ ਵਿਰਲੇ ਪਾਈਅਹਿ ਤਿਸੁ ਜਨ ਕੀਮ ਨ ਮੂਲਿ ॥੧॥
Salok mėhlā 5. Muhabaṯ jis kẖuḏā▫e ḏī raṯā rang cẖalūl. Nānak virle pā▫ī▫ah ṯis jan kīm na mūl. ||1||
Prologue by the fifth Guru. One (jis-u) who has (muhabat-i) true love for (khudaaey = Muslim name for God) the Almighty and is (rataa) imbued with (chalool-i) deep red (rang-i) colour – the epitome of love, and does what the Almighty directs;
No (keem/keemat) price can be put on (tis-u = that) such (jan) a person (mool-i) at all, i.e. s/he is highly exalted; such people are (paaeeah-i) found to be (virley) rare, says fifth Nanak. 1.
ਮਃ ੫ ॥ ਅੰਦਰੁ ਵਿਧਾ ਸਚਿ ਨਾਇ ਬਾਹਰਿ ਭੀ ਸਚੁ ਡਿਠੋਮਿ ॥ ਨਾਨਕ ਰਵਿਆ ਹਭ ਥਾਇ ਵਣਿ ਤ੍ਰਿਣਿ ਤ੍ਰਿਭਵਣਿ ਰੋਮਿ ॥੨॥
Mėhlā 5. Anḏar viḏẖā sacẖ nā▫e bāhar bẖī sacẖ diṯẖom. Nānak ravi▫ā habẖ thā▫e vaṇ ṯariṇ ṯaribẖavaṇ rom. ||2||
Prologue by the fifth Guru. I am (vidhaa = pierced, andar-u = within) deeply in love with (naaey/naam) the Almighty, and (bhi) also (dditthom-i) see (sach-u) the Eternal (baahar-i = outside) in everything/one everywhere.
IT is (raviaa) present at (habh) all (thaaey) places, (van-i) in plants, (trin –i) grass, (rom-i) in every hair (tribhavan-i) in the three regions – water, land and space – in the whole world, says fifth Nanak. 2.
ਪਉੜੀ ॥ ਆਪੇ ਕੀਤੋ ਰਚਨੁ ਆਪੇ ਹੀ ਰਤਿਆ ॥ ਆਪੇ ਹੋਇਓ ਇਕੁ ਆਪੇ ਬਹੁ ਭਤਿਆ ॥
Pa▫oṛī. Āpe kīṯo racẖan āpe hī raṯi▫ā. Āpe ho▫i▫o ik āpe baho bẖaṯi▫ā.
(Paurri) stanza by the fifth Guru. The Creator (aapey) IT-self (keeto = made) created (rachan-u) the creation and is (aapey hi) IT-self also (ratiaa = imbued) loves and looks after it.
IT (hoio) is (ik-u) One type – unique – and is (aapey) IT-self also of (bahu) numerous (bhatiaa) types, i.e. manifest in numerous forms in nature.
ਆਪੇ ਸਭਨਾ ਮੰਝਿ ਆਪੇ ਬਾਹਰਾ ॥ ਆਪੇ ਜਾਣਹਿ ਦੂਰਿ ਆਪੇ ਹੀ ਜਾਹਰਾ ॥
Āpe sabẖnā manjẖ āpe bāhrā. Āpe jāṇėh ḏūr āpe hī jāhrā.
Is (aapey) IT-self present (manjh-i) in (sabhna) all and is (aapey) IT-self (baahraa) outside – is at once Transcendent and Immanent.
IT-self (jaanah-i = knows) causes to be seen (door-i) far by some and is (aapey hi) IT-self also seen (jaahra) present by some.
ਆਪੇ ਹੋਵਹਿ ਗੁਪਤੁ ਆਪੇ ਪਰਗਟੀਐ ॥ ਕੀਮਤਿ ਕਿਸੈ ਨ ਪਾਇ ਤੇਰੀ ਥਟੀਐ ॥
Āpe hovėh gupaṯ āpe pargatī▫ai. Kīmaṯ kisai na pā▫e ṯerī thatī▫ai.
IT-self (hovah-i) becomes (gupat-u) hidden as well as (pargatteeai) manifest.
(Kisai na) no one can (paaey-i) put (keemat-i) price, i.e. take measure of (teyri) Your (thatteeai) creation.
ਗਹਿਰ ਗੰਭੀਰੁ ਅਥਾਹੁ ਅਪਾਰੁ ਅਗਣਤੁ ਤੂੰ ॥ ਨਾਨਕ ਵਰਤੈ ਇਕੁ ਇਕੋ ਇਕੁ ਤੂੰ ॥੨੨॥੧॥੨॥ ਸੁਧੁ ॥
Gahir gambẖīr athāhu apār agṇaṯ ṯūʼn. Nānak varṯai ik iko ik ṯūʼn. ||22||1||2|| suḏẖ.
(Too’n) You are (gahar) deep and (gambheer) profound in virtues, (athaah = bottomless) Unfathomable, (apaar-u) Infinite and (aganat-u = beyond count) beyond measure.
(Ik-u) the One Almighty (vartai) pervades everywhere, is (iko) only One and that (ik-u) One is (too’n) You. 22. 1. 2.
(Sudh-u) correct – shows the composition has been correctly transcribed. This is a remark on some Paurris given by the fifth Guru.
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