SGGS pp 250-251, Gauri Baavan Akhri M: 5, (Pauris 1-6).

SGGS pp 250-251, Gaurri Baavan Akhri M: 5.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

ਗਉੜੀ ਬਾਵਨ ਅਖਰੀ ਮਹਲਾ ੫ ॥
Ga▫oṛī bāvan akẖrī mėhlā 5.

Bani of the fifth Guru in Raga Gaurri, on fifty two letters of the script.

ਸਲੋਕੁ ॥ ਗੁਰਦੇਵ ਮਾਤਾ ਗੁਰਦੇਵ ਪਿਤਾ ਗੁਰਦੇਵ ਸੁਆਮੀ ਪਰਮੇਸੁਰਾ ॥ ਗੁਰਦੇਵ ਸਖਾ ਅਗਿਆਨ ਭੰਜਨੁ ਗੁਰਦੇਵ ਬੰਧਿਪ ਸਹੋਦਰਾ ॥
Salok. Gurḏev māṯā gurḏev piṯā gurḏev su▫āmī parmesurā. Gurḏev sakẖā agi▫ān bẖanjan gurḏev banḏẖip sahoḏarā.

(Slok-u) prologue. (Gurdev = enlightening guru) the guru is (maata) the mother, (pita) father, (suaami) master, the Supreme Master.
The guru is (sakha) the companion, (bhanjan) banisher of (agiaan) ignorance, (bandhap) relative and (sah-odra = from the same womb) sibling. 

ਗੁਰਦੇਵ ਦਾਤਾ ਹਰਿ ਨਾਮੁ ਉਪਦੇਸੈ ਗੁਰਦੇਵ ਮੰਤੁ ਨਿਰੋਧਰਾ ॥ ਗੁਰਦੇਵ ਸਾਂਤਿ ਸਤਿ ਬੁਧਿ ਮੂਰਤਿ ਗੁਰਦੇਵ ਪਾਰਸ ਪਰਸ ਪਰਾ ॥
Gurḏev ḏāṯā har nām upḏesai gurḏev manṯ niroḏẖarā. Gurḏev sāʼnṯ saṯ buḏẖ mūraṯ gurḏev pāras paras parā.

The guru (updeysai) teaches (har-i naam-u) Divine commands, his (mant-u) mantra/teachings are (nirodhra) unfailing.
The guru is (moorat-i) embodiment of (saant-i) peace, (sat-i) truthfulness and (budh-i) wisdom; he is the (paaras) magic stone that can change a base metal to gold by (paras) touch – i.e. the true guru transforms people.

ਗੁਰਦੇਵ ਤੀਰਥੁ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰੁ ਗੁਰ ਗਿਆਨ ਮਜਨੁ ਅਪਰੰਪਰਾ ॥ ਗੁਰਦੇਵ ਕਰਤਾ ਸਭਿ ਪਾਪ ਹਰਤਾ ਗੁਰਦੇਵ ਪਤਿਤ ਪਵਿਤ ਕਰਾ ॥
Gurḏev ṯirath amriṯ sarovar gur gi▫ān majan apramparā. Gurḏev karṯā sabẖ pāp harṯā gurḏev paṯiṯ paviṯ karā.

The guru is (teerath) the holy place to bathe in (sarovar) the pool of (amrit) life-giving elixir/nectar, i.e. imparts awareness of Naan to conform; (majan-u) the bath of/conforming to (giaan) awareness of Naam imparted by (gur) the guru receiving (gur giaan) guru’s wisdom which is (aprampara) infinite/without limit.
The guru is the manifestation of (karta) the Creator, (harta) banisher of (sabh) all (paap = sins) wrongdoings and (pavit kara) purifies (patit) those fallen to vices.

ਗੁਰਦੇਵ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗੁ ਜੁਗੁ ਗੁਰਦੇਵ ਮੰਤੁ ਹਰਿ ਜਪਿ ਉਧਰਾ ॥ ਗੁਰਦੇਵ ਸੰਗਤਿ ਪ੍ਰਭ ਮੇਲਿ ਕਰਿ ਕਿਰਪਾ

ਹਮ ਮੂੜ ਪਾਪੀ ਜਿਤੁ ਲਗਿ ਤਰਾ ॥
Gurḏev āḏ jugāḏ jug jug gurḏev manṯ har jap uḏẖrā. Gurḏev sangaṯ parabẖ mel kar kirpā ham mūṛ pāpī jiṯ lag ṯarā.

The guru has guided the humans (aad-i judaad-i) from the beginning of time and (jug jug) through the ages; one is (udhra) saved from vices (har-i jap-i) by remembering/living by Divine virtues (mant) as taught by the guru.
I supplicate: (Prabh) O Almighty, please (kar-i kirpa) be kind and (meyl-i) enable me to join (sangat) holy congregation of the guru, (lag-i = being attached) by joining (jit-u) which (moorr) a foolish/ignorant (paapi) wrongdoer like (ham) me may (taraa) get across the world ocean of vices.

ਗੁਰਦੇਵ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਦੇਵ ਨਾਨਕ ਹਰਿ ਨਮਸਕਰਾ ॥੧॥
Gurḏev saṯgur pārbarahm parmesar gurḏev Nānak har namaskarā. ||1||

The guru, (satgur-u) the true guru, the manifestation of (paarbram-u) the Supreme Spirit and (parmeysar-u) the Supreme Master; fifth Nanak (namaskara) pays (har-i) the Almighty, when he does that to the guru. 1. 

ਸਲੋਕੁ ॥ ਆਪਹਿ ਕੀਆ ਕਰਾਇਆ ਆਪਹਿ ਕਰਨੈ ਜੋਗੁ ॥ ਨਾਨਕ ਏਕੋ ਰਵਿ ਰਹਿਆ ਦੂਸਰ ਹੋਆ ਨ ਹੋਗੁ ॥੧॥
Salok. Āpėh kī▫ā karā▫i▫ā āpėh karnai jog. Nānak eko rav rahi▫ā ḏūsar ho▫ā na hog. ||1||

(Slok-u) prologue. The Creator (aapah-i) IT-self (keeaa) creates, (karaaiaa = causes to act) allots role in life, is (aapah-i) IT-self alone (jog-u) potent to (karanai) do this.

(Eyko) the same One (rav-i rahiaa) pervades everywhere; neither (doosar = second) anyone else as capable (hoaa) has existed nor (hog-u) shall exist, says fifth Nanak. 1.

ਪਉੜੀ ॥ ਓਅੰ ਸਾਧ ਸਤਿਗੁਰ ਨਮਸਕਾਰੰ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਨਿਰੰਕਾਰੰ ॥
Pa▫oṛī. O▫aʼn sāḏẖ saṯgur namaskāraʼn. Āḏ maḏẖ anṯ niraʼnkāraʼn.

Paurri. My (namskaar’n) obeisance to (oa’n) the Almighty and (saadh) the saint (satigur) true guru who imparts awareness of Divine virtues and commands. (Nirakaar’n) the Formless Almighty is with the creatures (aad-i) from the beginning (madh-i = in middle) through life and (ant-i) at the end.

ਆਪਹਿ ਸੁੰਨ ਆਪਹਿ ਸੁਖ ਆਸਨ ॥ ਆਪਹਿ ਸੁਨਤ ਆਪ ਹੀ ਜਾਸਨ ॥
Āpėh sunn āpėh sukẖ āsan. Āpėh sunaṯ āp hī jāsan.

(Aapah-i) IT-self sits in (su’nn) unshakable/still state and IT-self (sukh aasan = comfortable seat) the seat; is IT-self (jaasan) words of IT’s praise and IT-self (sunat) listens to them.

ਆਪਨ ਆਪੁ ਆਪਹਿ ਉਪਾਇਓ ॥ ਆਪਹਿ ਬਾਪ ਆਪ ਹੀ ਮਾਇਓ ॥
Āpan āp āpėh upā▫i▫o. Āpėh bāp āp hī mā▫i▫o.

IT (upaaio) created (aapan aap) is IT-self alone – without parents. Is (aapah-i) IT-self (baap) the father and (maaio) the mother.

ਆਪਹਿ ਸੂਖਮ ਆਪਹਿ ਅਸਥੂਲਾ ॥ ਲਖੀ ਨ ਜਾਈ ਨਾਨਕ ਲੀਲਾ ॥੧॥
Āpėh sūkẖam āpėh asthūlā. Lakẖī na jā▫ī Nānak līlā. ||1||

Is IT-self the (sookham) subtle form as well as (asthoola= gross) physical creation; the Creator’s (leela) play (na jaaee) cannot (lakhi) be described, says fifth Nanak. 1.

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ॥ ਤੇਰੇ ਸੰਤਨ ਕੀ ਮਨੁ ਹੋਇ ਰਵਾਲਾ ॥ ਰਹਾਉ ॥
Kar kirpā parabẖ ḏīn ḏa▫i▫ālā. Ŧere sanṯan kī man ho▫e ravālā. Rahā▫o.

O Master, You are (daiaala) compassionate to the (deen) poor; please (ka-ri kirpa) be kind so that (man) my mind (hoey) becomes (ravaala) the dust of (teyrey) Your (santan) devotees, – please fulfill my wish.
(Rahaau) Pause and contemplate.

ਸਲੋਕੁ ॥ ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥ ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥
Salok. Nirankār ākār āp nirgun sargun ek. Ėkėh ek bakẖānano Nānak ek anek. ||1||

Slok. The (eyk) One Creator is IT-self (nirankaar) formless and (aakaar) with form, (nirgun = formless) beyond the influence of world-play and also (sargun = physical existence) in physical existence. 
Says fifth Nanak: (Eykah-i) the One (bakhaanano) is described as (eyk) One is present in (aneyk) innumerable forms. 1.

ਪਉੜੀ ॥ ਓਅੰ ਗੁਰਮੁਖਿ ਕੀਓ ਅਕਾਰਾ ॥ ਏਕਹਿ ਸੂਤਿ ਪਰੋਵਨਹਾਰਾ ॥
Pa▫oṛī. O▫aʼn gurmukẖ kī▫o akārā. Ėkėh sūṯ parovanhārā.

Paurri. One understands (gurmukh-i) through the guru’s teachings that (oa’n) the Creator (keeo) created the (aakaara) physical universe.
The Creator has (provanhaara = who strings) strung the whole creation – like the beads of a rosary – (ekah-i) in one (soot) thread i.e. the universe is controlled by one set of laws made by the Creator.

ਭਿੰਨ ਭਿੰਨ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰੰ ॥ ਨਿਰਗੁਨ ਤੇ ਸਰਗੁਨ ਦ੍ਰਿਸਟਾਰੰ ॥
Bẖinn bẖinn ṯarai guṇ bisthāraʼn. Nirgun ṯe sargun ḏaristāraʼn.

But they act (bhi’nn bhi’nn) differently under (bisthaara’n) influence of (trai gun) three attributes of ego action. The creatures created by (nirgun) the Creator without attributes (dristaara’n) are seen (sargun) physical form with attributes.

Note: The three attributes of ego are (tamas) inertia/ignorance, (rajas) passion/action and (sattva) rituals/charities.

ਸਗਲ ਭਾਤਿ ਕਰਿ ਕਰਹਿ ਉਪਾਇਓ ॥ ਜਨਮ ਮਰਨ ਮਨ ਮੋਹੁ ਬਢਾਇਓ ॥
Sagal bẖāṯ kar karahi upā▫i▫o. Janam maran man moh badẖā▫i▫o.

The Creatures (karah-i) make (upaaio) efforts of (sagal) all (bhaat-i/bhaa’nt = i) types under influence of ego, ignoring Divine commands; and in their (man) minds (badhaaia = increased) created strong (moh) attachment to relatives etc. leading to being put in cycles of (janam) births and (maran) deaths. 

ਦੁਹੂ ਭਾਤਿ ਤੇ ਆਪਿ ਨਿਰਾਰਾ ॥ ਨਾਨਕ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥੨॥
Ḏuhū bẖāṯ ṯe āp nirārā. Nānak anṯ na pārāvārā. ||2||

But the Creator IT-self is (niraara = different) free from (duh-u) both, birth and death. The Master has no (ant) limits; IT is (na paaravaara = no far end) infinite, says fifth Nanak. 2.

ਸਲੋਕੁ ॥ ਸੇਈ ਸਾਹ ਭਗਵੰਤ ਸੇ ਸਚੁ ਸੰਪੈ ਹਰਿ ਰਾਸਿ ॥ ਨਾਨਕ ਸਚੁ ਸੁਚਿ ਪਾਈਐ ਤਿਹ ਸੰਤਨ ਕੈ ਪਾਸਿ ॥੧॥
Salok. Se▫ī sāh bẖagvanṯ se sacẖ sampai har rās. Nānak sacẖ sucẖ pā▫ī▫ai ṯih sanṯan kai pās. ||1||

Slok. (Seyee = they) those persons (saah) wealthy and (bhagvant) fortunate; (se) they have (sanpai) the wealth of (sach) truthful living and (har-i raas-i) the capital/wealth of (har) Divine virtues with which to conduct themselves in life – on the analogy of business dealings.
Says fifth Nanak: We (paaeeai) receive (sach) truthfulness and (such) purity by being (paas) in the company of (tih) such saints, says fifth Nanak. 1. 

Note: From here onward, every Slok introduces a theme which is elaborated in the Paurri. Further, every Paurri starts with naming a letter e.g. the letter ਸ pronounced ਸਸਾ (sassa) is in the next. It would be noticed that most words in the Slok start with those letters in the respective Pauris.

ਪਵੜੀ ॥ ਸਸਾ ਸਤਿ ਸਤਿ ਸਤਿ ਸੋਊ ॥ ਸਤਿ ਪੁਰਖ ਤੇ ਭਿੰਨ ਨ ਕੋਊ ॥
Pavṛrī. Sasā saṯ saṯ saṯ so▫ū. Saṯ purakẖ ṯe bẖinn na ko▫ū.

Letter Sasaa. The Creator (sat-i sat-i sat-i = true/existent – thrice) is present in creatures in sky, water and on/in land. There is (na ko-oo) no one (bhi’nn) separate from (purakh) the all-pervasive (sat) Eternal Creator.

ਸੋਊ ਸਰਨਿ ਪਰੈ ਜਿਹ ਪਾਯੰ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਨ ਗਾਇ ਸੁਨਾਯੰ॥
So▫ū saran parai jih pā▫yaʼn. Simar simar gun gā▫e sunā▫yaʼn.

Only (so-oo) that person (parai) comes into (saran) the divine sanctuary whom the Master (paay’n) places there. S/he (simar-i simar-i) ever remembers/obeys the Master, (gaaey) sings (gun) praises for (sunaay’n) others to hear them.

ਸੰਸੈ ਭਰਮੁ ਨਹੀ ਕਛੁ ਬਿਆਪਤ ॥ ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਤਾਹੂ ਕੋ ਜਾਪਤ ॥
Sansai bẖaram nahī kacẖẖ bi▫āpaṯ. Pargat parṯāp ṯāhū ko jāpaṯ.

One whom (nahi kachh-u) no type of (sanasai) doubt or (bharam) delusion (biaapat) afflicts, (taahoo) such a person (ko jaapat) perceives (partaap) Divine majesty i.e. presence of the Master (pragat) directly.

ਸੋ ਸਾਧੂ ਇਹ ਪਹੁਚਨ ਹਾਰਾ ॥ ਨਾਨਕ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰਾ ॥੩॥
So sāḏẖū ih pahucẖanhārā. Nānak ṯā kai saḏ balihārā. ||3||

(So) that is a (saadhoo) saint who (pauchnhaara) attains (ih) this state; fifth Nanak (sad) ever (balihaara = sacrifice) adores (ta kai) him/her, says fifth Nanak. 3.

ਸਲੋਕੁ ॥ ਧਨੁ ਧਨੁ ਕਹਾ ਪੁਕਾਰਤੇ ਮਾਇਆ ਮੋਹ ਸਭ ਕੂਰ ॥ ਨਾਮ ਬਿਹੂਨੇ ਨਾਨਕਾ ਹੋਤ ਜਾਤ ਸਭੁ ਧੂਰ ॥੧॥
Salok. Ḏẖan ḏẖan kahā pukārṯe mā▫i▫ā moh sabẖ kūr. Nām bihūne nānkā hoṯ jāṯ sabẖ ḏẖūr. ||1||

Slok. (Kahaa) why do you (pukaartey) keep talking of (dhan-u dhan-u) wealth again and again; (moh) lure to amass (maaia) wealth is (sabh) all (koor = false) deceptive, it keeps one craving. Those who are (bihooney) devoid of awareness of (naam) Divine virtues and commands (hot jaat = become) are treated as (dhoor) dust when account of deeds is taken, says fifth Nanak. 1.

Page 251

ਪਵੜੀ ॥ ਧਧਾ ਧੂਰਿ ਪੁਨੀਤ ਤੇਰੇ ਜਨੂਆ ॥ ਧਨਿ ਤੇਊ ਜਿਹ ਰੁਚ ਇਆ ਮਨੂਆ ॥
Pavṛī. Ḏẖaḏẖā ḏẖūr punīṯ ṯere janū▫ā. Ḏẖan ṯe▫ū jih rucẖ i▫ā manū▫ā.

Pavrri. Dhadhaa. (Dhoor-i) the dust of the feet of (teyrey) Your (janooa) devotees, i.e. following them as role models, is (puneet) purifying.
(Dhan-i) blessed are (teyoo) those (jih) whose (manooa) mind has (iaa) such (ruch) aptitude.

ਧਨੁ ਨਹੀ ਬਾਛਹਿ ਸੁਰਗ ਨ ਆਛਹਿ ॥ ਅਤਿ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਸਾਧ ਰਜ ਰਾਚਹਿ ॥
Ḏẖan nahī bācẖẖėh surag na ācẖẖėh. Aṯ pari▫a parīṯ sāḏẖ raj rācẖėh.

They neither (baachhah-i) seek (dhan) wealth nor (aachhah-i) wish for (surag) heaven; they have (at-i) great (preet-i) affection for (pria) the beloved Almighty and (raachah-i) like (raj) dust/service of, i.e. to be guided by (saadh) the guru.

ਧੰਧੇ ਕਹਾ ਬਿਆਪਹਿ ਤਾਹੂ ॥ ਜੋ ਏਕ ਛਾਡਿ ਅਨ ਕਤਹਿ ਨ ਜਾਹੂ ॥
Ḏẖanḏẖe kahā bi▫āpahi ṯāhū. Jo ek cẖẖād an kaṯėh na jāhū.

(Taahoo) they (kahaa = why?) do not (biaapah-i = afflicted) get into (dhandhey) pursuits like worships and rituals, (jo) who do not (chhaad-i) leave (eyk) the One Master to (jaahoo) go/look (an katah-i) elsewhere.

ਜਾ ਕੈ ਹੀਐ ਦੀਓ ਪ੍ਰਭ ਨਾਮ ॥ ਨਾਨਕ ਸਾਧ ਪੂਰਨ ਭਗਵਾਨ ॥੪॥
Jā kai hī▫ai ḏī▫o parabẖ nām. Nānak sāḏẖ pūran bẖagvān. ||4||

Those (ja kai) in whose (heeai) mind (prabh) the Almighty (deeo) gives awareness of (naam) Divine virtues and commands; they are (pooran) perfect (saadh) saints of (bhagvaan) the Creator, says fifth Nanak. 4.

————————–

ਸਲੋਕ ॥ ਅਨਿਕ ਭੇਖ ਅਰੁ ਙਿਆਨ ਧਿਆਨ ਮਨਹਠਿ ਮਿਲਿਅਉ ਨ ਕੋਇ ॥ ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਭਗਤੁ ਙਿਆਨੀ ਸੋਇ ॥੧॥
Salok. Anik bẖekẖ ar ńi▫ān ḏẖi▫ān manhaṯẖ mili▫a▫o na ko▫e. Kaho Nānak kirpā bẖa▫ī bẖagaṯ ńi▫ānī so▫e. ||1||

Slok. (Na koey) no one has ever (milio) found the Creator by (anik = numerous) any amount of (bheykh) garbs, (ngniaan) knowledge of scriptures, (dhiaan) meditation (manhatth = stubborn-ness) acting by own will. Says fifth Nanak: One becomes (gniaani) aware of God within and (bhagat) devotee only when the Master’s (kirpa bhaee) grace is bestowed, i.e. deeds approved. 1.

ਪਉੜੀ ॥ ਙੰਙਾ ਙਿਆਨੁ ਨਹੀ ਮੁਖ ਬਾਤਉ ॥ ਅਨਿਕ ਜੁਗਤਿ ਸਾਸਤ੍ਰ ਕਰਿ ਭਾਤਉ ॥
Pa▫oṛī. Ńańā ńi▫ān nahī mukẖ bāṯa▫o. Anik jugaṯ sāsṯar kar bẖāṯa▫o.

Pauri. Gnanga. (Gniaan-u) awareness of God within (nahi) does not come by (mukh baatau = words of mouth) mere talk or (kar-i) by performing (anik) numerous (bhaatau) types of (jugt-i = methods) rituals given in (saastr) the Shasras. 

ਙਿਆਨੀ ਸੋਇ ਜਾ ਕੈ ਦ੍ਰਿੜ ਸੋਊ ॥ ਕਹਤ ਸੁਨਤ ਕਛੁ ਜੋਗੁ ਨ ਹੋਊ ॥
Ńi▫ānī so▫e jā kai ḏariṛ so▫ū. Kahaṯ sunaṯ kacẖẖ jog na ho▫ū.

(Soey) that person (gniaani) finds God within (ja kai) who has (drirr) commitment to obeying (so-oo = that) the Master. (Jog) union with the Creator does not (ho-oo = happen) materialize through (kaht) talking or (sunat) listening to what others say. 

ਙਿਆਨੀ ਰਹਤ ਆਗਿਆ ਦ੍ਰਿੜੁ ਜਾ ਕੈ ॥ ਉਸਨ ਸੀਤ ਸਮਸਰਿ ਸਭ ਤਾ ਕੈ ॥
Ńi▫ānī rahaṯ āgi▫ā ḏariṛ jā kai. Usan sīṯ samsar sabẖ ṯā kai.

A Gianni is one (ja kai) whose mind (rahat) remains (drirr-u) firm/steadfast in obeying (aagia = orders) Divine commands; (ta kai) for him/her (usan = heat, seet = cold) discomfort and comfort) are (samsar) equal.

ਙਿਆਨੀ ਤਤੁ ਗੁਰਮੁਖਿ ਬੀਚਾਰੀ ॥ ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਧਾਰੀ ॥੫॥
Ńi▫ānī ṯaṯ gurmukẖ bīcẖārī. Nānak jā ka▫o kirpā ḏẖārī. ||5||

A gniaani (beechaai) reflects on (tat = essence) Divine virtues (gurmukh-i) with the guru’s guidance; s/he is one (ja kau) on whom the Almighty (dhaari) bestows (kirpa) grace. 5.

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ਸਲੋਕੁ ॥ ਆਵਨ ਆਏ ਸ੍ਰਿਸਟਿ ਮਹਿ ਬਿਨੁ ਬੂਝੇ ਪਸੁ ਢੋਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸੋ ਬੁਝੈ ਜਾ ਕੈ ਭਾਗ ਮਥੋਰ ॥੧॥
Salok. Āvan ā▫e sarisat mėh bin būjẖe pas dẖor. Nānak gurmukẖ so bujẖai jā kai bẖāg mathor. ||1||

Slok. The humans (aaey = come) are born (mah-i) in (sristt-i = universe) the world (aavan = they had to come) with a purpose; they are like (pas ddhor) animals if they do not (boojhey) understand/carry out their role.
Says fifth Nanak, one (ka kai) in whose (mathor = forehead) destiny (bhaag) good fortune is written, (bujhai) understands the purpose of human birth (gurmukh-i) with the guru’s guidance. 1.

ਪਉੜੀ ॥ ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥ ਜਨਮਤ ਮੋਹਿਓ ਮੋਹਨੀ ਮਾਇਆ ॥
Pa▫oṛī. Yā jug mėh ekėh ka▫o ā▫i▫ā. Janmaṯ mohi▫o mohnī mā▫i▫ā.

A human being is born (mah-i) in (ya jug = this age) human form (kau) for (eykah) one purpose – to perform allotted role in life.
But (janmat) on birth, s/he is (mohio) lured by (mohni) the fascinating (maaia) temptations of the world-play, i.e. affection of relatives and merry making.

ਗਰਭ ਕੁੰਟ ਮਹਿ ਉਰਧ ਤਪ ਕਰਤੇ ॥ ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਤ ਪ੍ਰਭੁ ਰਹਤੇ ॥
Garabẖ kunt mėh uraḏẖ ṯap karṯe. Sās sās simraṯ parabẖ rahṯe.

When (mah-i) in (garabh ku’ntt) the mother’s womb, the foetus is (uradh) upside down (kartey) performing (tap) austerity, i.e. bear heat of the womb. (Rahtey) remaining (simrat) in obedience of (prabh) the Creator/Divine laws (saas-i saas-i = with every breath) all the time. 

ਉਰਝਿ ਪਰੇ ਜੋ ਛੋਡਿ ਛਡਾਨਾ ॥ ਦੇਵਨਹਾਰੁ ਮਨਹਿ ਬਿਸਰਾਨਾ ॥
Urajẖ pare jo cẖẖod cẖẖadānā. Ḏevanhār manėh bisrānā.

In life, s/he (urajh-i parey) gets entangled with relatives and wealth etc. which (chhodd-i chhadaana) are left behind on death, but (bisraana) forgets (manah-i) from the mind (deyvanhaar) the Master who gave these.

ਧਾਰਹੁ ਕਿਰਪਾ ਜਿਸਹਿ ਗੁਸਾਈ ॥ ਇਤ ਉਤ ਨਾਨਕ ਤਿਸੁ ਬਿਸਰਹੁ ਨਾਹੀ ॥੬॥
Ḏẖārahu kirpā jisahi gusā▫ī. Iṯ uṯ Nānak ṯis bisrahu nāhī. ||6||

O (gusaaee) Master of the Universe, (jisah-i) one on whom You (dhaarah-u) bestow (kirpa) grace, You do not (bisrah-u) forgot (tis) that person, i.e. s/he is comfortable, (it) here and (ut) in the hereafter, says fifth Nanak. 6.