SGGS pp 296-298, Thiti Gaurri M: 5, Paurris 1-9.

 

Note: The expression Thiti refers to days of the lunar cycle. There are two phases of the moon – waxing/increasing and waning/decreasing of illumination of the moon – each of fourteen days starting with Ekam or first. Distinction between the two is made by the suffix ‘Sudi’ indicating the increasing/waxing and ‘Vadi’ the decreasing/waning phases respectively. The increasing phase ends on the full moon day/night called Poornima or Pooranmaashi. The deceasing phase ends in no moon/moonless day/night called Amaavas or Masia. They have no spiritual significance in the Sikh faith. However, the Bikrami calendar is based on this and in the pre-Nanakshahi calendar era, dates of Gurpurabs were fixed according to the former. For example, Guru Nanak’s Parkash/advent is on Katak/Kaartik Poornamaashi or full-moon day, and Guru Gobind Singh’s on Poh Sudi Satmi/seventh day in the waxing phase. In the composition below, the fifth Guru gives spiritual meanings and information based on the numbers. The numbers have no spiritual significance to promote rituals like baths and fasts or superstitions like lucky or unlucky numbers.

 

ਥਿਤੀ ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਸਲੋਕੁ ॥
Thiṯī ga▫oṛī mėhlā 5. Salok

 

Composition of the fifth Guru in Raga Gaurri describing (thiti) the lunar cycle (Slok) prologue

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

 

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

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਸੁਆਮੀ ਸਿਰਜਨਹਾਰੁ ॥ ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥੧॥
Jal thal mahī▫al pūri▫ā su▫āmī sirjanhār Anik bẖāʼnṯ ho▫e pasri▫ā Nānak ekankār ||1||

 

(Sirjanhaar-u) the Creator, (Suaami = master) the Supreme Spirit/force behind natural laws (pooria) is present (jal-i) in water (thal-i) in/on land and (maheeal-i) space. (Eykankaar-u) the One Almighty (pasria) manifests in (anik) numerous (bhaa’nt-i) ways, says fifth Nanak. 1.

 

ਪਉੜੀ ॥ ਏਕਮ ਏਕੰਕਾਰੁ ਪ੍ਰਭੁ ਕਰਉ ਬੰਦਨਾ ਧਿਆਇ ॥ ਗੁਣ ਗੋਬਿੰਦ ਗੁਪਾਲ ਪ੍ਰਭ ਸਰਨਿ ਪਰਉ ਹਰਿ ਰਾਇ ॥

Pa▫oṛī Ėkam ekankār parabẖ kara▫o banḏnā ḏẖi▫ā▫e Guṇ gobinḏ gupāl parabẖ saran para▫o har rā▫e

 

(Paurri) stanza Talking of (eykam) the first day of the lunar cycle i.e. the numeral ‘1’, we should (karau = do) pay (bandna) obeisance to (eykankaar) the One (prabh-u) Almighty and (dhiaaey) pay attention to/obey Divine commands.
We should praise/emulate (gun) virtues of (prabh) the Almighty (gobind) Master of the world, our (gupaal) Sustain or, and (parau) place ourselves (saran-i = in sanctuary) care and obedience of (har-i) the Almighty (raaey = king) Sovereign Ruler of all.

 

ਤਾ ਕੀ ਆਸ ਕਲਿਆਣ ਸੁਖ ਜਾ ਤੇ ਸਭੁ ਕਛੁ ਹੋਇ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸਿ ਭ੍ਰਮਿਓ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥
Ŧā kī ās kali▫āṇ sukẖ jā ṯe sabẖ kacẖẖ ho▫e Cẖār kunt ḏah ḏis bẖarmi▫o ṯis bin avar na ko▫e

 

I have found (kalian) happiness and (sukh) peace, by placing (aas) reliance (ta ki) on that Maser (ja tey) by whose commands/laws (sabh-u kachh-u) everything (hoey) happens.

I have (bhramio) wandered (chaar = four, kuntt = quarters) everywhere, (na koey) none (avar-u) else who van provide peace.

 

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਸੁਨੇ ਬਹੁ ਬਿਧਿ ਕਰਉ ਬੀਚਾਰੁ ॥ ਪਤਿਤ ਉਧਾਰਨ ਭੈ ਹਰਨ ਸੁਖ ਸਾਗਰ

ਨਿਰੰਕਾਰ ॥
Beḏ purān simriṯ sune baho biḏẖ kara▫o bīcẖār Beḏ purān simriṯ sune baho biḏẖ kara▫o bīcẖār Paṯiṯ uḏẖāran bẖai haran sukẖ sāgar nirankār

 

Having (suney) listened to readings of (beyd) the Vedas, Puraan and Smritis, I (karau beechaar-u) reflect on them (bah-u bidh-i) in many ways, I have learnt that -.
Obedience to Naam/commands of (nirankaar) the formless Creator alone can (udhaaran) lift (patit) the fallen i.e. the savior of wrong-doers, (haran) banisher of (bhai) fear and (saagar = ocean) source of (sukh) comfort.

 

ਦਾਤਾ ਭੁਗਤਾ ਦੇਨਹਾਰੁ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਇ ॥ ਜੋ ਚਾਹਹਿ ਸੋਈ ਮਿਲੈ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧॥
Ḏāṯā bẖugṯā ḏenhār ṯis bin avar na jā▫e Jo cẖāhėh so▫ī milai Nānak har gun gā▫e ||1||

 

The Almighty (daata = giver) beneficent is (deynhaar-u = giver) the provider as well as (bhugta = consumer) the enjoyer of what IT gives i.e. being present in all creatures; there is no (avar-u) other (jaaey) place (bin-u) bereft of (tis-u) the Master, i.e. there is no other source of succor.
One (milai) receives (soee) that (Jo) what s/he (chaahey) wishes (gaaey) by singing/emulating (har-i) Divine (gun) virtues, says the fifth Nanak. 1.

 

ਗੋਬਿੰਦ ਜਸੁ ਗਾਈਐ ਹਰਿ ਨੀਤ ॥ ਮਿਲਿ ਭਜੀਐ ਸਾਧਸੰਗਿ ਮੇਰੇ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥
Gobinḏ jas gā▫ī▫ai har nīṯ Mil bẖajī▫ai sāḏẖsang mere mīṯ ||1|| rahā▫o

 

We should (neet) ever (gaaeeai) sing and emulate (jas-u = glory) virtues of the Almighty (gobind) Master of the world.
We should (bhajeeai = remember) do it (sadhsang-i) with company/guidance of the guru, (meyrey) my (meet) friends. 
(Rahaau) Dwell on this and contemplate. 1.

 

ਸਲੋਕੁ ॥ ਕਰਉ ਬੰਦਨਾ ਅਨਿਕ ਵਾਰ ਸਰਨਿ ਪਰਉ ਹਰਿ ਰਾਇ ॥ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾਨਕ ਸਾਧਸੰਗਿ

ਦੁਤੀਆ ਭਾਉ ਮਿਟਾਇ ॥੨॥

Salok Kara▫o banḏnā anik vār saran para▫o har rā▫e Bẖaram katī▫ai Nānak sāḏẖsang ḏuṯī▫ā bẖā▫o mitā▫e ||2||

 

(Slok) prologue Let us (karau) pay (ba’ndana) obeisance (anik) numerous (vaar) times, and (parau) place ourselves (sran-i) in sanctuary, of (har-i) the Almighty (raaey = king) Sovereign Master, .i.e. submit to Divine commands in all activities.

We can (katteeai = cut) stop (bhram-u) transgressing from Divine commands (mittaaey) by removing (duteeaa = duality) other (bhaau) ideas from mind, (saadhsang-i) with company/guidance of the guru. 2.

 

 

ਪਉੜੀ ॥ ਦੁਤੀਆ ਦੁਰਮਤਿ ਦੂਰਿ ਕਰਿ ਗੁਰ ਸੇਵਾ ਕਰਿ ਨੀਤ ॥ ਰਾਮ ਰਤਨੁ ਮਨਿ ਤਨਿ ਬਸੈ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੀਤ ॥

Pa▫oṛī Ḏuṯī▫ā ḏurmaṯ ḏūr kar gur sevā kar nīṯ Rām raṯan man ṯan basai ṯaj kām kroḏẖ lobẖ mīṯ

 

(Paurri) stanza by (duteea) the second day (Door-i kar-i = push away) get rid of (durmat-i = evil) misguided thoughts and (neet) ever (kar-i seyva = serve) follow the teachings of (guru) the guru.
(Meet) my friends, when with the Guru’s guidance, one (taj-i) gives up (kaam-u) lust, (lobh-u) greed, (lobh-u) greed (raam = Almighty, ratan-u = jewel) the wealth of awareness of Divine commands/the guide for life, (basai) abides/is followed (man-i = in mind) in thoughts, (tan-i = in body) actions. 

 

Note: There are two types of death. One is when life ends. The second is when one falls prey to vices in life. This latter which keeps happening repeatedly is the context for the next verse.

 

ਮਰਣੁ ਮਿਟੈ ਜੀਵਨੁ ਮਿਲੈ ਬਿਨਸਹਿ ਸਗਲ ਕਲੇਸ ॥ ਆਪੁ ਤਜਹੁ ਗੋਬਿੰਦ ਭਜਹੁ ਭਾਉ ਭਗਤਿ ਪਰਵੇਸ ॥
Maraṇ mitai jīvan milai binsahi sagal kales Āp ṯajahu gobinḏ bẖajahu bẖā▫o bẖagaṯ parves

 

With evil thoughts of the mind are given up, (maran-u = dying) succumbing to vices (mittai = erased) is obviated, and (jeevan-u milai = life obtained) one lives without falling prey to them; then (sagal) all (kaleys) strife in the mind (binsah-i) is banished.
So (tajah-u) give up the vice of (aap-u = self) ego/acting by self-will, (bhajah-u) remember and obey (gobind) Master of the world and let (bhaau) loving (bhagat-i = devotion) obedience for the Master (parveys) enter the mind.

 

Page 297

 

ਲਾਭੁ ਮਿਲੈ ਤੋਟਾ ਹਿਰੈ ਹਰਿ ਦਰਗਹ ਪਤਿਵੰਤ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚਵੈ ਸਾਚ ਸਾਹ ਭਗਵੰਤ ॥
Lābẖ milai ṯotā hirai har ḏargėh paṯivanṯ Rām nām ḏẖan sancẖvai sācẖ sāh bẖagvanṯ

 

This is how one (hirai = takes away) obviates (totta) loss and (milai) obtains (laabh) profit, i.e. overcomes vices and (pativant) receives honor (har-i dargah) in Divine court i.e. with shortcomings removed, the soul is accepted to honorably unite with the Almighty.

One who (sanchvai) gathers (dhan-u) the wealth of/imbibes (naam) Divine commands, is (saach) truly (saah) a wealthy person and (bhagvant) fortunate.

ਊਠਤ ਬੈਠਤ ਹਰਿ ਭਜਹੁ ਸਾਧੂ ਸੰਗਿ ਪਰੀਤਿ ॥ ਨਾਨਕ ਦੁਰਮਤਿ ਛੁਟਿ ਗਈ ਪਾਰਬ੍ਰਹਮ ਬਸੇ ਚੀਤਿ ॥੨॥
Ūṯẖaṯ baiṯẖaṯ har bẖajahu sāḏẖū sang parīṯ Nānak ḏurmaṯ cẖẖut ga▫ī pārbarahm base cẖīṯ ||2||

 

Therefore, my friends, (sang-i) with (preet-i) with love/guidance of (saadhoo) the guru, (bhajah-i) praise/obey (har-i) the Almighty (ootthat) standing up or (baithat) sitting down i.e. in all activities.

This is how (durmat-i) evil sense of duality (chhutt-i gaee) leaves and (paarbrahm) the Supreme Being alone (basey) abides (cheet-i) in consciousness, says fifth Nanak. 2.

 

 

ਸਲੋਕੁ ॥ ਤੀਨਿ ਬਿਆਪਹਿ ਜਗਤ ਕਉ ਤੁਰੀਆ ਪਾਵੈ ਕੋਇ ॥ ਨਾਨਕ ਸੰਤ ਨਿਰਮਲ ਭਏ ਜਿਨ ਮਨਿ

ਵਸਿਆ ਸੋਇ ॥੩॥
Salok Ŧīn bi▫āpahi jagaṯ ka▫o ṯurī▫ā pāvai ko▫e Nānak sanṯ nirmal bẖa▫e jin man vasi▫ā so▫e ||3||

 

(Slok) prologue (Teen-i) the three modes of ego action described below, (biaapah-i) afflict (jagat = world) the humans; (koey) some rare person (paavai) attains (tureea) the fourth state, i.e. overcomes ego.
(Sant = saints) the devotees (jin-i) in whose (man-i) mind virtues and commands of (soey = that) the Almighty (vasia) abides, they (bhaey) are (nirmal) purified of ego, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਤ੍ਰਿਤੀਆ ਤ੍ਰੈ ਗੁਣ ਬਿਖੈ ਫਲ ਕਬ ਉਤਮ ਕਬ ਨੀਚੁ ॥ ਨਰਕ ਸੁਰਗ ਭ੍ਰਮਤਉ ਘਣੋ ਸਦਾ ਸੰਘਾਰੈ ਮੀਚੁ ॥
Pa▫oṛī Ŧariṯī▫ā ṯarai guṇ bikẖai fal kab uṯam kab nīcẖ Narak surag bẖaramṯa▫o gẖaṇo saḏā sangẖārai mīcẖ

 

(Paurri) stanza by (triteeaa) the third day there are three (gun) attributes of ego action, namely Tamas – inertia/ignorance; Rajas – passion, action; and Sattva – considered goodness like rituals, charities. In other words, the person chooses how to act; (phal = fruit) results in succumbing to (bikhai = poison) acting by self-will (kab) sometimes doing (utam) good and (kab) sometimes (neech = low) unbecoming deeds.
Such persons/souls (bhramto) wander (ghano) a lot in (surag = heaven) happiness for a while but cannot get to the Creator and remain in (narak = hell) cycles of births and deaths; (meech) death (sadaa) ever (sanghaarai) kills them, i.e. they remain in cycles of births and deaths.

 

ਹਰਖ ਸੋਗ ਸਹਸਾ ਸੰਸਾਰੁ ਹਉ ਹਉ ਕਰਤ ਬਿਹਾਇ ॥ ਜਿਨਿ ਕੀਏ ਤਿਸਹਿ ਨ ਜਾਣਨੀ

ਚਿਤਵਹਿ ਅਨਿਕ ਉਪਾਇ ॥
Harakẖ sog sahsā sansār ha▫o ha▫o karaṯ bihā▫e Jin kī▫e ṯisėh na jāṇnī cẖiṯvahi anik upā▫e

 

Their lives (bihaaey) are spent (karat = doing, hau hau = I, me) asserting themselves; sometimes they have (harakh) joy and sometimes (sog) sorrow; they are always (sahsa) afraid of retribution because of their doings (sansaar-u = world) in life.
(Rhey) do not (jaananee = know) acknowledge/obey the Creator (jin-i) who (keeay) created them, but (chitvah-i) keep thinking of (anik) numerous (upaaey) means i.e. acting by own will.

 

Note: Having described how self-willed people act in the three modes of ego, the Guru now describes another set of three – the three afflictions, which are often referred to in Gurbani, the guru’s compositions.

 

ਆਧਿ ਬਿਆਧਿ ਉਪਾਧਿ ਰਸ ਕਬਹੁ ਨ ਤੂਟੈ ਤਾਪ ॥ ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਧਨੀ ਨਹ ਬੂਝੈ ਪਰਤਾਪ ॥
Āḏẖ bi▫āḏẖ upāḏẖ ras kabahu na ṯūtai ṯāp Pārbarahm pūran ḏẖanī nah būjẖai parṯāp

 

(Ras = taste) being in (taap) maladies of (aadh-i) mental ailments, (biaadh-i) physical ailments and (upaadh-i) delusion – worry of what may happen caused by transgressions; (kabahu na) never (toottai = break) leaves.
One who does not (boojhai = understand) realize the (partaap) grandeur/majesty of (paarbrahm) the Supreme Being, (pooran) the all-pervasive (dhani) Master i.e. does not realize that everything that happens is owed to the Creator.

 

ਮੋਹ ਭਰਮ ਬੂਡਤ ਘਣੋ ਮਹਾ ਨਰਕ ਮਹਿ ਵਾਸ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕ ਤੇਰੀ ਆਸ ॥੩॥
Moh bẖaram būdaṯ gẖaṇo mahā narak mėh vās Kar kirpā parabẖ rākẖ leho Nānak ṯerī ās ||3||

 

 (Booddat = drown) remaining caught in (moh) lure of temptations, (ghano) plenty of persons (bharam) transgress and (vaas) stay (ma hi) in (mahaa = great) terrible (narak) hell i.e. restlessness in life and, on death, in the never-ending cycles of births and deaths resulting from not being accepted for union with the Creator.
Prays fifth Nanak: O (prabh) Almighty, please (kar-i kirpa) be kind to (raakh-i leyh-u) protect me from the world-play; I have only (teyree) your (aas) hope i.e. I look only to you o lead to the guru to enable living by Divine commands. 3.

 

 

Note: The next Slok and Paurri are for the fourth day and hence give information on the count of four. While the Slok mentions Chaar Padaarath or four things as described below, the Paurri mentions four Vedas, the Hindu scriptures. The four things are Dharam – dutifulness, ability to do what is right; Arth – economic well-being and contribution to development; Kaam – fulfillment of desires and aspirations; and finally, Mokh/Mukti – i.e. living life such as to achieve emancipation from vices in life, and from cycles of reincarnation after death, the latter by way of the soul being accepted for union with the Creator.

 

ਸਲੋਕੁ ॥ ਚਤੁਰ ਸਿਆਣਾ ਸੁਘੜੁ ਸੋਇ ਜਿਨਿ ਤਜਿਆ ਅਭਿਮਾਨੁ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਸਿਧਿ ਭਜੁ

ਨਾਨਕ ਹਰਿ ਨਾਮੁ ॥੪॥
Salok Cẖaṯur si▫āṇā sugẖaṛ so▫e jin ṯaji▫ā abẖimān Cẖār paḏārath asat siḏẖ bẖaj Nānak har nām ||4||

 

(Slok) prologue (Soey) that person is (chatur) clever, (siaana) wise and (sugharr-u = well trained) profound (jin-i) who has (tajia) given up (abhimaan-u) vanity – and obeys Divine commands.
People look to attain (chaar padaarath = four things) the four potentials of human birth and (astt) eight (sidh-i) occult powers, i.e. achieve whatever they want, but these come on their own if we (bhaj-u) remember and live by (har-i naam-u) Divine commands, i.e. everything is best achieved by following natural laws, says fifth Nanak. 4.

 

ਪਉੜੀ ॥ ਚਤੁਰਥਿ ਚਾਰੇ ਬੇਦ ਸੁਣਿ ਸੋਧਿਓ ਤਤੁ ਬੀਚਾਰੁ ॥ ਸਰਬ ਖੇਮ ਕਲਿਆਣ ਨਿਧਿ ਰਾਮ ਨਾਮੁ

ਜਪਿ ਸਾਰੁ ॥
Pa▫oṛī Cẖaṯurath cẖāre beḏ suṇ soḏẖi▫o ṯaṯ bīcẖār Sarab kẖem kali▫āṇ niḏẖ rām nām jap sār

 

(Paurri) stanza By (chaturath-i) the fourth day. (Sun-i) listening to (chaarey) all four (beyd) Vedas and (beechaar-u) reflecting on their (tat-u) essence, we (sodhio) come to the conclusion that –
(nidh-i) the treasure/source of (sarab) all (kheym) lasting comfort, (kaliaan) happiness is to (jap-i) remember/conform to (saar-u) the sublime (raam naam-u) Divine commands.

 

ਨਰਕ ਨਿਵਾਰੈ ਦੁਖ ਹਰੈ ਤੂਟਹਿ ਅਨਿਕ ਕਲੇਸ ॥ ਮੀਚੁ ਹੁਟੈ ਜਮ ਤੇ ਛੁਟੈ ਹਰਿ ਕੀਰਤਨ ਪਰਵੇਸ ॥
Narak nivārai ḏukẖ harai ṯūtėh anik kales Mīcẖ hutai jam ṯe cẖẖutai har kīrṯan parves

 

One (nivaarai = keeps away) obviates (narak) reincarnation on death; (harai) keeps away (dukh) pain/grief, and (toottah-i) ends (anik) numerous/all types of (kaleys) strife in life.

(Meech-u) death/falling prey to vices (huttai) ends; one (chhuttai) remains free (tey) (jam) Divine justice with (parveys) entry/remembrance of (keertan = praise) virtues and commands of (har-i) the Almighty.    (har-i keertan) songs/words of Divine praise (parveys) enter, his/her (meech-u = death) repeated succumbing to vices in life (huttai) ends and s/he (chhuttai) remains free from (jam) Divine justice.

ਭਉ ਬਿਨਸੈ ਅੰਮ੍ਰਿਤੁ ਰਸੈ ਰੰਗਿ ਰਤੇ ਨਿਰੰਕਾਰ ॥ ਦੁਖ ਦਾਰਿਦ ਅਪਵਿਤ੍ਰਤਾ ਨਾਸਹਿ ਨਾਮ ਅਧਾਰ ॥
Bẖa▫o binsai amriṯ rasai rang raṯe nirankār Ḏukẖ ḏāriḏ apviṯarṯā nāsėh nām aḏẖār

 

When one (ratey = dyed) is imbued (rang-i) with love of (nirankaar) the formless Master, then (amrit = life-giving elixir) Divine virtues and Divine commands (rasai = permeate) are remembered thus committing no transgressions, then all (bhau) apprehensions (binsai = destroyed) end, i.e. one remains at peace.
(Dukh) grief, (daarid) misery and (apavitrata = lack of piety) vices (naasah-i = run) leave when one has (naam) Divine commands as (adhaar) the mainstay of life.

 

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਖੋਜਤੇ ਸੁਖ ਸਾਗਰ ਗੋਪਾਲ ॥ ਮਨੁ ਨਿਰਮਲੁ ਮੁਖੁ ਊਜਲਾ ਹੋਇ ਨਾਨਕ ਸਾਧ ਰਵਾਲ ॥੪॥
Sur nar mun jan kẖojṯe sukẖ sāgar gopāl Man nirmal mukẖ ūjlā ho▫e Nānak sāḏẖ ravāl ||4||

 

(Sur-i nar = god-like persons) holy people, (mun-i) silent sages and (Jan) the devotees (khojtey) seek the Almighty, (gopaal) the Sustain or of the universe who is (saagar = ocean) the source of (sukh) comfort and peace.
One has (man-u) mind (nirmal-u = clean) free of other ideas than obeying the Almighty; (mukh-u) face (hoey) becomes (oojala) radiant, i.e. at peace, by being (ravaal) the dust of the feet of (saadh) the guru, i.e. by humbly following the guru’s teachings, says the fifth Nanak. 4.

 

Note: The next Slok and Paurri are for the fifth day. Both use the expression ‘Panch’. In the Slok means the count of ‘five’; but in the Paurri it stands for the local elders or selected/elected persons, as in Paurri 16 of Japji which says “Panch parvaan”.

 

ਸਲੋਕੁ ॥ ਪੰਚ ਬਿਕਾਰ ਮਨ ਮਹਿ ਬਸੇ ਰਾਚੇ ਮਾਇਆ ਸੰਗਿ ॥ ਸਾਧਸੰਗਿ ਹੋਇ ਨਿਰਮਲਾ ਨਾਨਕ ਪ੍ਰਭ ਕੈ ਰੰਗਿ ॥੫॥
Salok. Pancẖ bikār man mėh base rācẖe mā▫i▫ā sang Sāḏẖsang ho▫e nirmalā Nānak parabẖ kai rang ||5||

 

(Slok) prologue the (panch) five (bikaar) vices – of lust, anger, greed, attachment to things transitory and vanity – (basey) abide (ma hi) in (man) the mind of one who (raachey) is engrossed (sang-i) with lure of (maaia) temptations the world-play.
One’s mind (hoey) becomes (nirmalaa) purified of these (saadhsang-i) with company/guidance of the guru and is imbued (rang-i) with love/obedience (kai) of (prabh) the Almighty, says fifth Nanak. 5.

 

ਪਉੜੀ ॥ ਪੰਚਮਿ ਪੰਚ ਪ੍ਰਧਾਨ ਤੇ ਜਿਹ ਜਾਨਿਓ ਪਰਪੰਚੁ ॥ ਕੁਸਮ ਬਾਸ ਬਹੁ ਰੰਗੁ ਘਣੋ ਸਭ ਮਿਥਿਆ

ਬਲਬੰਚੁ ॥
Pa▫oṛī Pancẖam pancẖ parḏẖān ṯe jih jāni▫o parpancẖ Kusam bās baho rang gẖaṇo sabẖ mithi▫ā balbancẖ

 

(Paurri) stanza by (pancham) the fifth day (Panch) selected/distinguished (pardhaan) leaders are (they) those who (jaanio = know) see (parpanch-u) temptations in the world-play and overcome them. 
They know that pleasures of temptations are (banbanch-u) deceptive/short-lived like (kusam) the flowers have (ghano) plenty of (baas) fragrance and (bah-u) numerous (rang-u) colors giving joy, but (mithia = false) perishable.

 

ਨਹ ਜਾਪੈ ਨਹ ਬੂਝੀਐ ਨਹ ਕਛੁ ਕਰਤ ਬੀਚਾਰੁ ॥ ਸੁਆਦ ਮੋਹ ਰਸ ਬੇਧਿਓ ਅਗਿਆਨਿ ਰਚਿਓ

ਸੰਸਾਰੁ ॥
Nah jāpai nah būjẖī▫ai nah kacẖẖ karaṯ bīcẖār Su▫āḏ moh ras beḏẖi▫o agi▫ān racẖi▫o sansār

 

One neither (jaapai) sees nor (boojhiai) understands and (karat) makes (na kachh-u) no effort (beechaar-u) to reflect on what is going on.
But (beydhio = pierced) with (suaad = taste) pleasure of (moh) lure of objects of (ras) enjoyment, (sansaar-u) the world/creature (rachio) remains (agiaan-i) oblivious of Divine virtues and commands.

 

ਜਨਮ ਮਰਣ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਣ ਕੀਨੇ ਕਰਮ ਅਨੇਕ ॥ ਰਚਨਹਾਰੁ ਨਹ ਸਿਮਰਿਓ ਮਨਿ ਨ

ਬੀਚਾਰਿ ਬਿਬੇਕ ॥
Janam maraṇ baho jon bẖarmaṇ kīne karam anek Racẖanhār nah simri▫o man na bīcẖār bibek

 

One only (keeney = does) performs (aneyk) numerous (karam) rituals and as a result remains in cycles of (janam) births and (maran) deaths (bhraman keeney) wandering in (bah-u) many (jon-i) life forms.

Such people do not (simrio) remembers/obey (rachanhaar-u) the creator nor do (bibeyk) discerning (beechaar-i) reflection – on the purpose of human birth.

 

ਭਾਉ ਭਗਤਿ ਭਗਵਾਨ ਸੰਗਿ ਮਾਇਆ ਲਿਪਤ ਨ ਰੰਚ ॥ ਨਾਨਕ ਬਿਰਲੇ ਪਾਈਅਹਿ ਜੋ ਨ

ਰਚਹਿ ਪਰਪੰਚ ॥੫॥
Bẖā▫o bẖagaṯ bẖagvān sang mā▫i▫ā lipaṯ na rancẖ Nānak birle pā▫ī▫ah jo na racẖėh parpancẖ ||5||

 

Those who have (bhaau) loving (bhagat-i) devotion (sang-i) with (bhagvaan) the Almighty are not (lipat) touched (ranch) a bit by (maaia) lures of the world-play.

 But there are (paaeeah-i) found (birley) some rare persons (Jo) who do not (rachah-i) influenced by (parpanch) temptations of the world-play, says fifth Nanak. 5.

 

ਸਲੋਕੁ ॥ ਖਟ ਸਾਸਤ੍ਰ ਊਚੌ ਕਹਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰ ॥ ਭਗਤ ਸੋਹਹਿ ਗੁਣ ਗਾਵਤੇ ਨਾਨਕ ਪ੍ਰਭ ਕੈ

ਦੁਆਰ ॥੬॥
Salok Kẖat sāsṯar ūcẖou kahėh anṯ na pārāvār Bẖagaṯ sohėh guṇ gāvṯe Nānak parabẖ kai ḏu▫ār ||6||

 

(Slok) prologue (Khatt) the six (saastr) books of Hindu philosophy (oochou) loudly (kahah-i) proclaim that – it is not possible to (ant-u) extent of – the Creator’s virtues and powers, they have no (paaraavaar) boundaries i.e. the Master is all pervasive and beyond human understanding.
(Bhagat) the devotees simply (gaavtey = sing) praise/emulate the Creator’s (gun) virtues and live by them; they (sohah-i = look good) are found unblemished and receive honor (prabh kai) at the Master’s (duaar) gate i.e. unite with the Creator with honor. 6.

 

ਪਉੜੀ ॥ ਖਸਟਮਿ ਖਟ ਸਾਸਤ੍ਰ ਕਹਹਿ ਸਿੰਮ੍ਰਿਤਿ ਕਥਹਿ ਅਨੇਕ ॥ ਊਤਮੁ ਊਚੌ ਪਾਰਬ੍ਰਹਮੁ ਗੁਣ ਅੰਤੁ ਨ ਜਾਣਹਿ ਸੇਖ ॥
Pa▫oṛī Kẖastam kẖat sāsṯar kahėh simriṯ kathėh anek Ūṯam ūcẖou pārbarahm guṇ anṯ na jāṇėh sekẖ

 

(Paurri) stanza By (khasttam-i) by the sixth day The (khatt) six Hindu Shastra, and the Smritis (kahah-i, kathah-i) describe (aneyk) numerous – virtues of the Creator;
(Seykh) the Muslim Sheikh also does not (jaanah-i) know (ant = limits) expanse of (paarbrahm) the Supreme Being is (ootam) most sublime and (oochou = high) beyond reach; and hence beyond human understanding.

Page 298

 

ਨਾਰਦ ਮੁਨਿ ਜਨ ਸੁਕ ਬਿਆਸ ਜਸੁ ਗਾਵਤ ਗੋਬਿੰਦ ॥ ਰਸ ਗੀਧੇ ਹਰਿ ਸਿਉ ਬੀਧੇ ਭਗਤ ਰਚੇ ਭਗਵੰਤ ॥
Nāraḏ mun jan suk bi▫ās jas gāvaṯ gobinḏ Ras gīḏẖe har si▫o bīḏẖe bẖagaṯ racẖe bẖagvanṯ

 

(Mun-i jan) the sages Narada, Suk, and Biaas (gaavat) sing (jas-u) glories of (gobind) the Master of the world.
(Bhagat) the devotees (geedhey) get used to (ras = taste) living by Divine commands, being (beedhey = pierced) deeply in love with (har-i) the Creator; they (rachey) remain absorbed/conform to (bhagvant = the Master of fortune) the Almighty.

 

ਮੋਹ ਮਾਨ ਭ੍ਰਮੁ ਬਿਨਸਿਓ ਪਾਈ ਸਰਨਿ ਦਇਆਲ ॥ ਚਰਨ ਕਮਲ ਮਨਿ ਤਨਿ ਬਸੇ ਦਰਸਨੁ

ਦੇਖਿ ਨਿਹਾਲ ॥
Moh mān bẖaram binsi▫o pā▫ī saran ḏa▫i▫āl Cẖaran kamal man ṯan base ḏarsan ḏekẖ nihāl

 

Those who (paaee) get to be (saran-i = sanctuary) in care and obedience to (daiaal) the compassionate Master, their (moh) attachment to things transitory, and (maan) pride as well as (bhram-u) delusion (binsio) are destroyed/end. 
(Charan kamal) the lotus feet of the Creator (basey) abide (man-i) in mind and (tan-i) in body i.e. one longs to be at the Master’s feet through living by Divine virtues and commands; this way one (darsan-u deykh) obtains vision of the Master within and (nihaal) that brings happiness.

 

ਲਾਭੁ ਮਿਲੈ ਤੋਟਾ ਹਿਰੈ ਸਾਧਸੰਗਿ ਲਿਵ ਲਾਇ ॥ ਖਾਟਿ ਖਜਾਨਾ ਗੁਣ ਨਿਧਿ ਹਰੇ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ॥੬॥
Lābẖ milai ṯotā hirai sāḏẖsang liv lā▫e Kẖāt kẖajānā guṇ niḏẖ hare Nānak nām ḏẖi▫ā▫e ||6||

 

One who (live laaey) attentively listens to (saadhsang-i) company/guidance of the guru (milai) gets (laabh) profit and (hirai) obviates (totta) losses i.e. imbibes Divine virtues and not lose consciousness of God.
They (dhiaaey) remember and live by (naam-u) Divine commands and they (khaatt-i) earn (khajaana = treasure) the wealth of awareness of (gun nidh-i) treasure of virtues of (harey) the Almighty, and (dhiaaey) pay attention/obey (naam-u) Divine commands, says fifth Nanak. 6.

 

 

Note: It may be noticed that unlike in connection with the other days of the lunar calendar – like four Vedas or six Shaastras – something with a count of seven has not been taken. Instead, Sat meaning true – which also means the number seven – has been used in the Slok below.

 

 

ਸਲੋਕੁ ॥ ਸੰਤ ਮੰਡਲ ਹਰਿ ਜਸੁ ਕਥਹਿ ਬੋਲਹਿ ਸਤਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਮਨੁ ਸੰਤੋਖੀਐ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥੭॥
Salok Sanṯ mandal har jas kathėh bolėh saṯ subẖā▫e Nānak man sanṯokẖī▫ai ekas si▫o liv lā▫e ||7||

 

(Slok) prologue (Sant mandal = group of saints) the holy congregation (kathah-i bolah-i) talks of i.e. sings and reflects on, (har-i jas-u = Divine praises) Divine virtues with (sat-i) true (subhaaey) love.
They know that (man-u) the mind (santokheeai) is satisfied/restful (live laaey) with focused (siau) on obeying (eykas-u) the One Almighty, says fifth Nanak. 7.

 

ਪਉੜੀ ॥ ਸਪਤਮਿ ਸੰਚਹੁ ਨਾਮ ਧਨੁ ਟੂਟਿ ਨ ਜਾਹਿ ਭੰਡਾਰ ॥ ਸੰਤਸੰਗਤਿ ਮਹਿ ਪਾਈਐ ਅੰਤੁ

ਨ ਪਾਰਾਵਾਰ ॥
Pa▫oṛī Sapṯam sancẖahu nām ḏẖan tūt na jāhi bẖandār Sanṯsangaṯ mėh pā▫ī▫ai anṯ na pārāvār

 

(Paurri) stanza by (saptam-i) the seventh day (Sanchah-u) accumulate/imbibe (dhan-u) the wealth God’s (naam) Divine virtues; (bhandaar = store) treasure will never (tooott-i jaah-i) exhaust.
The treasure of awareness of Divine virtues (paaeeah-i) is obtained (ma hi) in (sadhsangat-i) the holy congregation; this treasure has no (ant-u) limits or (paaravaar) boundaries i.e. is unlimited.

 

ਆਪੁ ਤਜਹੁ ਗੋਬਿੰਦ ਭਜਹੁ ਸਰਨਿ ਪਰਹੁ ਹਰਿ ਰਾਇ ॥ ਦੂਖ ਹਰੈ ਭਵਜਲੁ ਤਰੈ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥
Āp ṯajahu gobinḏ bẖajahu saran parahu har rā▫e. Ḏūkẖ harai bẖavjal ṯarai man cẖinḏi▫ā fal pā▫e

 

(Tajah-u) give up (aap-u = self) ego, (bhajah-u) remember (gobind) the Master of the world and (parahu) place yourselves (saran-i = in sanctuary) in care and obedience of (hari) the Almighty, (rai) the ruler of all.
This (harai) keeps away (dookh) suffering – of falling prey to the vices -, one (tarai = floats) swims/gets across (bhavjal-u) the world ocean of vices, and (paaey) obtains (phal-u = fruit) fulfilment of the (man chindia) the mind’s wishes – to get across the world ocean to unite with the Creator and not be born again.

 

ਆਠ ਪਹਰ ਮਨਿ ਹਰਿ ਜਪੈ ਸਫਲੁ ਜਨਮੁ ਪਰਵਾਣੁ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਦਾ ਸੰਗਿ ਕਰਨੈਹਾਰੁ ਪਛਾਣੁ ॥
Āṯẖ pahar man har japai safal janam parvāṇ. Anṯar bāhar saḏā sang karnaihār pacẖẖāṇ.

 

One who (man-i) in his/her mind, (japai) remembers (har-i = Creator) the virtues of the Creator (aatth = eight x pahar = three-hours) twenty-four hours of day and night, – and lives by them – makes (janam-u = birth) human birth (saphal-u) a success by being (parvaan-u) accepted – for union with the Creator.
S/he (sadaa) ever (pachhaan-u = recognizes) sees/experiences (karnaihaar-u) the Creator (antar-i) within the mind as well as (baahar-i) outside, ever (sang-i) with him/her.

 

ਸੋ ਸਾਜਨੁ ਸੋ ਸਖਾ ਮੀਤੁ ਜੋ ਹਰਿ ਕੀ ਮਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇਇ ॥੭॥
So sājan so sakẖā mīṯ jo har kī maṯ ḏe▫e. Nānak ṯis balihārṇai har har nām jape▫e. ||7||

 

(So) that person is (saajan-u = good person) a desirable and (sakhaa) helpful (meet-u) friend – my guru – (Jo) who (dey-i = gives) imparts (mat-i) understanding of (har-i – Creator) Divine virtues and commands.
I (balihaarnai = sacrifice) adore (tis) that person/guru who (japey-i) remembers/conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, says fifth Nanak. 7.

 

 

ਸਲੋਕੁ ॥ ਆਠ ਪਹਰ ਗੁਨ ਗਾਈਅਹਿ ਤਜੀਅਹਿ ਅਵਰਿ ਜੰਜਾਲ ॥ ਜਮਕੰਕਰੁ ਜੋਹਿ ਨ ਸਕਈ ਨਾਨਕ ਪ੍ਰਭੂ ਦਇਆਲ ॥੮॥
Salok. Āṯẖ pahar gun gā▫ī▫ah ṯajī▫ah avar janjāl Jamkankar johi na sak▫ī Nānak parabẖū ḏa▫i▫āl. ||8||

 

(Slok) prologue we should (tajeeah-i) give up (avar-i) other (janjaal) entanglements – lures of the world-play -, and (gaaeeah-i = sing) praise/emulate (gun) Divine virtues (twenty-four hours of day and night).
Then (daiaal = compassionate) the (aatth = eight x pahar = three-hours) kind (prabh-u) Almighty has ordained that then (jam-kankar-u) the messengers of death – who keeps the erring souls away from God, (Na sakaee) cannot (joh-i) eye/come near, says Nanak. 8.

 

ਪਉੜੀ ॥ ਅਸਟਮੀ ਅਸਟ ਸਿਧਿ ਨਵ ਨਿਧਿ ॥ ਸਗਲ ਪਦਾਰਥ ਪੂਰਨ ਬੁਧਿ ॥
Pa▫oṛī. Astamī a sat siḏẖ nav niḏẖ Sagal paḏārath pūran buḏẖ

 

(Paurri) stanza by (asttmi) the eighth day People wish to have (astt) the eight (sidh-i) occult powers of the Yogis, (nav nidh-i = nine treasures) all treasures of the world.
(Sagal) all (padaarath) things and (pooran) perfect (budh-i) intellect

 

ਕਵਲ ਪ੍ਰਗਾਸ ਸਦਾ ਆਨੰਦ ॥ ਨਿਰਮਲ ਰੀਤਿ ਨਿਰੋਧਰ ਮੰਤ ॥
Kaval pargās saḏā ānanḏ. Nirmal rīṯ niroḏẖar manṯ

 

(Pragaas) illumination of (kaval) the lotus-mind, and (sada) eternal (anand) bliss
As also (nirmal) clean (reet-i) practices and knowing (nirodhar) an unfailing (mant) mantra.

 

ਸਗਲ ਧਰਮ ਪਵਿਤ੍ਰ ਇਸਨਾਨੁ ॥ ਸਭ ਮਹਿ ਊਚ ਬਿਸੇਖ ਗਿਆਨੁ ॥
Sagal ḏẖaram paviṯar isnān. Sabẖ mėh ūcẖ bisekẖ gi▫ān

 

Performing (sagal) all (dharam) religious practices and (pavitr-u) purifying ceremonial baths.
(Sabh mah-i) amongst (sabh) all of them (biseykh = special) the sublime (giaan-u = knowledge) awareness of Divine virtues and their practice, is (ooch) the highest.

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਪੂਰੇ ਗੁਰ ਸੰਗਿ ॥ ਜਪਿ ਤਰੀਐ ਨਾਨਕ ਨਾਮ ਹਰਿ ਰੰਗਿ ॥੮॥

Har har bẖajan pūre gur sang. Jap ṯarī▫ai Nānak nām har rang. ||8||

 

We should learn to (bhajan-u) worship/obey (har-I = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands (sang-i) with (poorey) the perfect (guru) guru.  

(Jap-i) by remembering/conforming to (naam) Divine (rang-i) with love of (har-i) the Almighty, we (tareeai = swim) get across the world ocean of vices – and with the Creator, says fifth Nanak. 8.

 

ਸਲੋਕੁ ॥ ਨਾਰਾਇਣੁ ਨਹ ਸਿਮਰਿਓ ਮੋਹਿਓ ਸੁਆਦ ਬਿਕਾਰ ॥ ਨਾਨਕ ਨਾਮਿ ਬਿਸਾਰਿਐ ਨਰਕ ਸੁਰਗ

ਅਵਤਾਰ ॥੯॥
Salok. Nārā▫iṇ nah simri▫o mohi▫o su▫āḏ bikār Nānak nām bisāri▫ai narak surag avṯār ||9||

 

(Slok) prologue A person (mohio) lured by (suaad = taste) pleasures of (bikaar) vices, does not (simrio) remember/conform to commands of (naaraain-u) the Almighty.
(Bisaareeai) being forgetful (naam-i) of Divine virtues and commands one acts by self-will and (avtaar = descends) goes through (surag = heavens) good times and (narak = hell) bad times, i.e. being born to die again and again in different life forms, says fifth Nanak. 9.

 

ਪਉੜੀ ॥ ਨਉਮੀ ਨਵੇ ਛਿਦ੍ਰ ਅਪਵੀਤ ॥ ਹਰਿ ਨਾਮੁ ਨ ਜਪਹਿ ਕਰਤ ਬਿਪਰੀਤਿ ॥
Pa▫oṛī. Na▫umī nave cẖẖiḏar apvīṯ Har nām na jāpėh karaṯ biprīṯ.

 

(Paurri) stanza By (naumi) the ninth day All (navey) nine (chhidr = holes) openings in the human body – namely two eyes, two ears, two nostrils, mouth, anus and the urinary opening – are (apveet = defiled) polluted – by temptations.
One who under their influence does not (japah-i) remember/conform to (naam-u) Divine commands, (karat) does (bipreet) wrong deeds/commits vices.

 

This is how:

 

ਪਰ ਤ੍ਰਿਅ ਰਮਹਿ ਬਕਹਿ ਸਾਧ ਨਿੰਦ ॥ ਕਰਨ ਨ ਸੁਨਹੀ ਹਰਿ ਜਸੁ ਬਿੰਦ ॥
Par ṯari▫a ramėh bakėh sāḏẖ ninḏ Karan na sunhī har jas binḏ

 

Such persons (ramah-i) indulge with (par) others’ (tria) women and with the mouth (bakah-i = speak) indulge in (nind) slander of (saadh) the saints.
With (karan) the ears they do not (sunahee) listen to (har-i jas-u) praise of the Almighty (bind) even a bit.

 

ਹਿਰਹਿ ਪਰ ਦਰਬੁ ਉਦਰ ਕੈ ਤਾਈ ॥ ਅਗਨਿ ਨ ਨਿਵਰੈ ਤ੍ਰਿਸਨਾ ਨ ਬੁਝਾਈ ॥
Hirėh par ḏarab uḏar kai ṯā▫ī Agan na nivrai ṯarisnā na bujẖā▫ī

 

They (hirah-i) take away (par) others’ (darab-u) belongings (kai taaee) for the sake of filling their (udar) stomachs i.e. out of greed.
Their (agan-i) fire of jealousy is not (nivrai) extinguished nor are they able to (bujhaaee = extinguish) satisfy their (trisna) craving for satisfaction of desires.

 

ਹਰਿ ਸੇਵਾ ਬਿਨੁ ਏਹ ਫਲ ਲਾਗੇ ॥ ਨਾਨਕ ਪ੍ਰਭ ਬਿਸਰਤ ਮਰਿ ਜਮਹਿ ਅਭਾਗੇ ॥੯॥
Har sevā bin eh fal lāge. Nānak parabẖ bisraṯ mar jamėh abẖāge. ||9||

 

(Ih) these are (phal = fruits) the results of living (bin-u) without (har-i seyva = service of the Almighty) obeying Divine commands.
Those who (bisrat) forget commands of (prabh) the Almighty are (abhaagey) the unfortunate; (mar-i) dying to be (jamah-i) be born – again and again, says the fifth Nanak. 9.