SGGS pp 242-243, Gaurri M: 1, Chhants 1-2
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਰੰਗ ਸੰਗਿ ਬਿਖਿਆ ਕੇ ਭੋਗਾ ਇਨ ਸੰਗਿ ਅੰਧ ਨ ਜਾਨੀ ॥੧॥
Ga▫oṛī mėhlā 5. Rang sang bikẖi▫ā ke bẖogā in sang anḏẖ na jānī. ||1||
Composition of the fifth Guru in Raga Gaurri. (Andh) blinded by (rang) merry-making (sang-i) with (bhoga) objects of (bikhiaa) vices and (andh-i) is blinded (sang-i) with (in) these, does not (jaani) recognize, ignores Divine commands. 1.
This happens due to self-importance aa below.
ਹਉ ਸੰਚਉ ਹਉ ਖਾਟਤਾ ਸਗਲੀ ਅਵਧ ਬਿਹਾਨੀ ॥ ਰਹਾਉ ॥
Ha▫o sancẖa▫o ha▫o kẖātṯā saglī avaḏẖ bihānī. Rahā▫o.
His/her (sagli) entire (avadh) life (bihaani) is spent saying: I have (khaatata) earned and (sanchau) amassed wealth. 1.
(Rahaau) dwell on this and reflect.
ਹਉ ਸੂਰਾ ਪਰਧਾਨੁ ਹਉ ਕੋ ਨਾਹੀ ਮੁਝਹਿ ਸਮਾਨੀ ॥੨॥
Ha▫o sūrā parḏẖān ha▫o ko nāhī mujẖėh samānī. ||2||
I am (soora) brave and (pardhaan-u) the chief; (ko naahi) there is none (samaani) equal (mujhah-i) to me. 2.
ਜੋਬਨਵੰਤ ਅਚਾਰ ਕੁਲੀਨਾ ਮਨ ਮਹਿ ਹੋਇ ਗੁਮਾਨੀ ॥੩॥
Jobanvanṯ acẖār kulīnā man mėh ho▫e gumānī. ||3||
S/he (hoey) is (gumaani) proud (man-i) in mind claiming to be (jobanvant = youthful) of good physique/beauty, (achaar) virtuous conduct and (kuleena) of high lineage, i.e. class above others. 3.
ਜਿਉ ਉਲਝਾਇਓ ਬਾਧ ਬੁਧਿ ਕਾ ਮਰਤਿਆ ਨਹੀ ਬਿਸਰਾਨੀ ॥੪॥
Ji▫o uljẖā▫i▫o bāḏẖ buḏẖ kā marṯi▫ā nahī bisrānī. ||4||
(Jiau) the way one is (uljhaaio) entangled with wealth because of (budh-i = intellect) the mind (baadh = bound) being attached to it, one does not (bisraani) forget/give up gathering wealth until (martiaa) death. 4.
ਭਾਈ ਮੀਤ ਬੰਧਪ ਸਖੇ ਪਾਛੇ ਤਿਨਹੂ ਕਉ ਸੰਪਾਨੀ ॥੫॥
Bẖā▫ī mīṯ banḏẖap sakẖe pācẖẖe ṯinhū ka▫o sampānī. ||5||
S/he has (bhaaee = brothers) siblings, (meet) friends, (bandhap) relations and (sakhey) companions; this wealth (sampaani = given) left (paachhey) behind (kau) for (tinhoo) them. 5.
ਜਿਤੁ ਲਾਗੋ ਮਨੁ ਬਾਸਨਾ ਅੰਤਿ ਸਾਈ ਪ੍ਰਗਟਾਨੀ ॥੬॥
Jiṯ lāgo man bāsnā anṯ sā▫ī paragtānī. ||6||
(Jit-u) with whatever (baasnaa) desires (man-u) the mind (laago) unattached to, (saaee) they (pragtaani show up (ant-i) ultimately. 6.
ਅਹੰਬੁਧਿ ਸੁਚਿ ਕਰਮ ਕਰਿ ਇਹ ਬੰਧਨ ਬੰਧਾਨੀ ॥੭॥
Ahaʼn▫buḏẖ sucẖ karam kar ih banḏẖan banḏẖānī. ||7||
(Kar-i) doing (karam) rituals like (such-i) ceremonial bathing done (ahnbudh-i) in ego to get a good name; these become (bandhan) bondage and (bandhaani) bind/possess a person. 7.
ਦਇਆਲ ਪੁਰਖ ਕਿਰਪਾ ਕਰਹੁ ਨਾਨਕ ਦਾਸ ਦਸਾਨੀ ॥੮॥੩॥੧੫॥੪੪॥ ਜੁਮਲਾ
Ḏa▫i▫āl purakẖ kirpā karahu Nānak ḏās ḏasānī. ||8||3||15||44|| jumlā
O (purakh) great (daiaal) compassionate Almighty, please (kirpa kadah-i) be kind, make me (daas) a servant of Your (dasaani) servants’ seeker, so that I follow their example, supplicates fifth Nanak. 8. 3. 15. 14. (Jumla) Total.
Note: The numbers 8. 3. 15. 44. signify the number of Asttpadees in Raga Gaurri thus:
——————————————–
ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ.
Invoking the One all-pervasive universal truth, the Creator who may be known by the true guru’s grace.
ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਛੰਤ ਮਹਲਾ ੧ ॥
Rāg ga▫oṛī pūrbī cẖẖanṯ mėhlā 1.
Composition of the first Guru in Raga Gauri Raagini Poorbi (chhant) song of love for the Almighty.
Note: The composition called Chhant used in Gurbani is one of yearning of the soul for union with the Creator. For this, it uses the metaphor of a bride longing to be with the husband. Chhants have four or more stanzas, which describe progressive nearness to the beloved. Generally, every stanza mentions a state of mind in the first two lines, the third line repeats a part of the second and the last line repeats a part of the first line. The repetition is meant to emphasize the respective parts.
ਮੁੰਧ ਰੈਣਿ ਦੁਹੇਲੜੀਆ ਜੀਉ ਨੀਦ ਨ ਆਵੈ ॥ਸਾ ਧਨ ਦੁਬਲੀਆ ਜੀਉ ਪਿਰ ਕੈ ਹਾਵੈ ॥
Munḏẖ raiṇ ḏuhelṛī▫ā jī▫o nīḏ na āvai. Sā ḏẖan ḏublī▫ā jī▫o pir kai hāvai.
In the absence of her husband, (mundh) the young wife is (duheylrreeaa = uncomfortable) restless (rain-i) at night and (need na aavai) does not get sleep;
(saadhan) the young wife feels (dubleeaa) weak due to (haavai) pangs of separation from (pir) the Almighty husband.
ਧਨ ਥੀਈ ਦੁਬਲਿ ਕੰਤ ਹਾਵੈ ਕੇਵ ਨੈਣੀ ਦੇਖਏ ॥ਸੀਗਾਰ ਮਿਠ ਰਸ ਭੋਗ ਭੋਜਨ ਸਭੁ ਝੂਠੁ ਕਿਤੈ ਨ ਲੇਖਏ ॥
Ḏẖan thī▫ī ḏubal kanṯ hāvai kev naiṇī ḏekẖ▫e. Sīgār miṯẖ ras bẖog bẖojan sabẖ jẖūṯẖ kiṯai na lekẖ▫e.
(Dhan) the woman has (thee-ee) becomes (dubal-i) weak weakened due to separation from the husband and thinks (keyv) how to (dekhaey) see him (naini) with her eyes – reunite with him.
S/he finds (sabh-u) all (seegaar) adornments (jhootth = false) useless and (ras bhog) enjoying sweet/delicious (bhojan) food, of (kitai na = not any) no (leykhaey) use in soothing her.
ਮੈ ਮਤ ਜੋਬਨਿ ਗਰਬਿ ਗਾਲੀ ਦੁਧਾ ਥਣੀ ਨ ਆਵਏ ॥ਨਾਨਕ ਸਾ ਧਨ ਮਿਲੈ ਮਿਲਾਈ ਬਿਨੁ ਪਿਰ ਨੀਦ ਨ ਆਵਏ ॥੧॥
Mai maṯ joban garab gālī ḏuḏẖā thaṇī na āv▫e. Nānak sā ḏẖan milai milā▫ī bin pir nīḏ na āv▫e. ||1||
She realizes that that she has (gaali) degenerated (mai mat = intoxicated with alcohol) her intoxication with the pride of (joban) youth/looks, and cannot get the husband back, like (dudha) milk after it leaves (thanee) the breast of the mother cannot get back into it.
There is a way says Guru Nanak: She should (milai) find the guru who can ((milaaee) unite her with the beloved/find the Almighty within. 1.
Purport: The essence of the whole verse is that the soul gets separated from the Supreme Soul due to its pride/ego and wastes human birth, which is hard to get again. The guru’s guidance helps in driving out ego and finding God within.
ਮੁੰਧ ਨਿਮਾਨੜੀਆ ਜੀਉ ਬਿਨੁ ਧਨੀ ਪਿਆਰੇ ॥ਕਿਉ ਸੁਖੁ ਪਾਵੈਗੀ ਬਿਨੁ ਉਰ ਧਾਰੇ ॥
Munḏẖ nimānṛī▫ā jī▫o bin ḏẖanī pi▫āre. Ki▫o sukẖ pāṛaigī bin ur ḏẖāre.
(Mundh) the young woman feels (nimaanria) honour-less (bin-u) without (piaarey) her beloved (dhani) husband.
(Kiau = how?) she cannot – (paavaigi) get (sukh) peace without (urdhaarai = in embrace) experiencing the Almighty within.
ਨਾਹ ਬਿਨੁ ਘਰ ਵਾਸੁ ਨਾਹੀ ਪੁਛਹੁ ਸਖੀ ਸਹੇਲੀਆ ॥ਬਿਨੁ ਨਾਮ ਪ੍ਰੀਤਿ ਪਿਆਰੁ ਨਾਹੀ ਵਸਹਿ ਸਾਚਿ ਸੁਹੇਲੀਆ ॥
Nāh bin gẖar vās nāhī pucẖẖahu sakẖī sahelī▫ā. Bin nām parīṯ pi▫ār nāhī vasėh sācẖ suhelī▫ā.
The woman cannot (vaas-u) live in (ghar) the house (bin-u) without (naah) the husband, go and (puchhah-u = ask) verify with (sakhee) companions and (saheyleeaa) girlfriends.
(Preet-i piaar-u) love and affection for God does develop (bin-u) without awareness of (naam) Divine virtues and commands. Those in compliance (saach-i = of truth) Naam (vasah-i) live (suheyleeaa) in comfort/peace.
ਸਚੁ ਮਨਿ ਸਜਨ ਸੰਤੋਖਿ ਮੇਲਾ ਗੁਰਮਤੀ ਸਹੁ ਜਾਣਿਆ ॥ਨਾਨਕ ਨਾਮੁ ਨ ਛੋਡੈ ਸਾਧਨ ਨਾਮਿ ਸਹਜਿ ਸਮਾਣੀਆ ॥੨॥
Sacẖ man sajan sanṯokẖ melā gurmaṯī saho jāṇi▫ā. Nānak nām na cẖẖodai sā ḏẖan nām sahj samāṇī▫ā. ||2||
One feels (santokh) satisfied/happy with (sach-u) the Almighty (man-i) in mind. (sah-u) the Master is (jaaniaa) recognized within (gurmati) with the guru’s guidance.
(Saadhan) the soul-wife who does not (chhoddai = leave) forget Naam, remains (sahj-i) steadfastly (samaaneeaa) absorbed in the Almighty, says Guru Nanak. 2.
ਮਿਲੁ ਸਖੀ ਸਹੇਲੜੀਹੋ ਹਮ ਪਿਰੁ ਰਾਵੇਹਾ ॥ਗੁਰ ਪੁਛਿ ਲਿਖਉਗੀ ਜੀਉ ਸਬਦਿ ਸਨੇਹਾ ॥
Mil sakẖī sahelṛīho ham pir rāvehā. Gur pucẖẖ likẖ▫ugī jī▫o sabaḏ sanehā.
My (sakhi saheylrreeho) companions and friends (ham) let us (mil-u) get together and (raaveyha = enjoy) remember Naam/virtues and commands of (pir-u) the Master;
We will (puchhi) ask the guru – be guided by the guru – and (likhaugi) write (sneyha) the message i.e. supplicate (sabad-i = with the word) as taught by the guru.
ਸਬਦੁ ਸਾਚਾ ਗੁਰਿ ਦਿਖਾਇਆ ਮਨਮੁਖੀ ਪਛੁਤਾਣੀਆ॥ਨਿਕਸਿ ਜਾਤਉ ਰਹੈ ਅਸਥਿਰੁ ਜਾਮਿ ਸਚੁ ਪਛਾਣਿਆ ॥
Sabaḏ sācẖā gur ḏikẖā▫i▫ ā manmukẖī pacẖẖuṯāṇī▫ā. Nikas jāṯa▫o rahai asthir jām sacẖ pacẖẖāṇi▫ā.
(Gur-i) the guru (dikhaaiaa) shows/imparts awareness of (saachaa) the Divine (sabad-u = word) commands, (mamukhi) those who act by self-will do not get awareness of Naam and (pachhutaaneeaa) repent for not having peace.
(Nikas-i jaataau) the outgoing/wandering mind (rahai) remains (asthir-u) steady of one (jam-i) who (pachhaaniaa) recognizes/experiences (sach-u) the Almighty.
ਸਾਚ ਕੀ ਮਤਿ ਸਦਾ ਨਉਤਨ ਸਬਦਿ ਨੇਹੁ ਨਵੇਲਓ ॥ਨਾਨਕ ਨਦਰੀ ਸਹਜਿ ਸਾਚਾ ਮਿਲਹੁ ਸਖੀ ਸਹੇਲੀਹੋ ॥੩॥
Sācẖ kī maṯ saḏā na▫uṯan sabaḏ nehu navela▫o. Nānak naḏrī sahj sācẖā milhu sakẖī sahelīho. ||3||
(Mat-i) counsel of (saach = truth) conforming to Naam is (sadaa) ever (nautan = new) useful, and (neyh-u) love for the Almighty remains (naveylau = new) fresh (sabad-i) by following the word/guidance of the guru.
My (sakhee saheyleeo) friends, (saachaa) the Eternal is found (sahj-i) easily (nadir) with Divine grace; let us obey Naam – to deserve grace – and (mila-u) find the almighty within, says Guru Nanak. 3.
Note: The next verse says that when the Creator is found within it is like the bride meeting the beloved husband.
ਮੇਰੀ ਇਛ ਪੁਨੀ ਜੀਉ ਹਮ ਘਰਿ ਸਾਜਨੁ ਆਇਆ ॥ਮਿਲਿ ਵਰੁ ਨਾਰੀ ਮੰਗਲੁ ਗਾਇਆ ॥
Merī icẖẖ punī jī▫o ham gẖar sājan ā▫i▫ā. Mil var nārī mangal gā▫i▫ā.
(Meri) my (ichh) wish (punee) has been fulfilled; my (saajan) friend/husband (aaia) has come to (ham) my (ghar-i) home – i.e. I have found the Almighty within.
(Naari = woman) bride sings (mangal) songs of joy (mil-i) on meeting the (var-u) the Almighty-bridegroom.
ਗੁਣ ਗਾਇ ਮੰਗਲੁ ਪ੍ਰੇਮਿ ਰਹਸੀ ਮੁੰਧ ਮਨਿ ਓਮਾਹਓ ॥ਸਾਜਨ ਰਹੰਸੇ ਦੁਸਟ ਵਿਆਪੇ ਸਾਚੁ ਜਪਿ ਸਚੁ ਲਾਹਓ ॥
Guṇ gā▫e mangal parem rahsī munḏẖ man omāha▫o. Sājan rahanse ḏusat vi▫āpe sācẖ jap sacẖ lāha▫o.
(Mundh) the soul-bride (omaaho) is enthused (mani) in the mind and sings the songs of joy; she experiences (rahs) ecstasy (preym-i) of Divine love.
(Saajan=friends) virtues (rahansey) blossom/increase, (dustt) vices (viaapai) melt away by one (japi) remembering and conforming to (saach) the Naam/Divine commands and (laahau) profit of finding (sach) the Eternal is gained.
ਕਰ ਜੋੜਿ ਸਾਧਨ ਕਰੈ ਬਿਨਤੀ ਰੈਣਿ ਦਿਨੁ ਰਸਿ ਭਿੰਨੀਆ ॥ਨਾਨਕ ਪਿਰੁ ਧਨ ਕਰਹਿ ਰਲੀਆ ਇਛ ਮੇਰੀ ਪੁੰਨੀਆ ॥੪॥੧॥
Kar joṛ sā ḏẖan karai binṯī raiṇ ḏin ras bẖinnī▫ā. Nānak pir ḏẖan karahi ralī▫ā icẖẖ merī punnī▫ā. ||4||1||
(Saadhan) the soul-bride (karai) makes (binti) supplication (jorr-i) with folded hands and remains (bhineeaa) imbues with (ras) love of God.
Says Guru Nanak: (Pir-u) the Master and (dhan) soul-bride (karah-i) make (raleea) merry – the Creator and the devotee are both happy; (meyri) my(ichh) wish (puneea) has been fulfilled, the soul has merged with the Supreme Spirit. 4. 1.
——————————————
ਗਉੜੀ ਛੰਤ ਮਹਲਾ ੧ ॥
Ga▫oṛī cẖẖanṯ mėhlā 1.
Composition of the first Guru in Raga Gaurri (chhant) song of love for the Almighty.
ਸੁਣਿ ਨਾਹ ਪ੍ਰਭੂ ਜੀਉ ਏਕਲੜੀ ਬਨ ਮਾਹੇ ॥ਕਿਉ ਧੀਰੈਗੀ ਨਾਹ ਬਿਨਾ ਪ੍ਰਭ ਵੇਪਰਵਾਹੇ ॥
Suṇ nāh parabẖū jī▫o ekalṛī ban māhe. Ki▫o ḏẖīraigī nāh binā parabẖ veparvāhe.
(Sun-i = listen) this is my supplication, o my (prabhoo) Almighty (naah) Master; I am (eyklarri) alone (maahey) in (ban) the jungle of temptations.
I (kiau = how?) cannot (dheeraigi) get solace (binaa) without (prabh) the Almighty (naah) Master who (veypavaahey) is carefree, i.e. has no attachment.
ਧਨ ਨਾਹ ਬਾਝਹੁ ਰਹਿ ਨ ਸਾਕੈ ਬਿਖਮ ਰੈਣਿ ਘਣੇਰੀਆ ॥ਨਹ ਨੀਦ ਆਵੈ ਪ੍ਰੇਮੁ ਭਾਵੈ ਸੁਣਿ ਬੇਨੰਤੀ ਮੇਰੀਆ ॥
Ḏẖan nāh bājẖahu rėh na sākai bikẖam raiṇ gẖaṇerī▫ā. Nah nīḏ āvai parem bẖāvai suṇ benanṯī merī▫ā.
(Dhan) the soul-wife (na saakai) cannot (rah-i) be happy (baajhah-u) without(naah) the Almighty-husband, and finds (ran-I = night) life (ghanereeaa) very (bikham) difficult.
S/he (bhaavai) enjoys (preym-u) love, and does not (aavai = comes) get (need) sleep; please (sun-i) listen to (mwyreeaa) my (beynanti) request.
ਬਾਝਹੁ ਪਿਆਰੇ ਕੋਇ ਨ ਸਾਰੇ ਏਕਲੜੀ ਕੁਰਲਾਏ ॥ਨਾਨਕ ਸਾਧਨ ਮਿਲੈ ਮਿਲਾਈ ਬਿਨੁ ਪ੍ਰੀਤਮ ਦੁਖੁ ਪਾਏ ॥੧॥
Bājẖahu pi▫āre ko▫e na sāre ekalṛī kurlā▫e. Nānak sā ḏẖan milai milā▫ī bin parīṯam ḏukẖ pā▫e. ||1||
(Koye na) no one (saarey) cares for a woman (baajhah-u) except (piaarey) the beloved (naah) husband and she (kurlaaey) wails (eyklarri) being lonely.
(Saadhan) the soul-wife (paaey) feels (dukh-u) pain (bin-u) without (preetam) the beloved Almighty-husband; s/he can (milai = meet) find the Almighty by the guru when led to the guru by Divine grace, says Guru Nanak. 1.
Purport: Essence of the above is that a soul separated from the Creator feels lost in the environment of temptations of the world-play and knows not how to get out of it. Being in care and obedience of the Almighty alone can provide solace.
ਪਿਰਿ ਛੋਡਿਅੜੀ ਜੀਉ ਕਵਣੁ ਮਿਲਾਵੈ ॥ਰਸਿ ਪ੍ਰੇਮਿ ਮਿਲੀ ਜੀਉ ਸਬਦਿ ਸੁਹਾਵੈ ॥
Pir cẖẖodi▫aṛī jī▫o kavaṇ milāvai. Ras parem milī jī▫o sabaḏ suhāvai.
(Kavan-u = who?) no one (milaavai) can unite the soul-bride when (pir-i) the Almighty-husband IT-self (chhoddiarree) abandoned – by causing to forget Divine commands.
The soul-wife (rasi) imbued (preym-i) with love of the Master can (mili) meets the Almighty husband (sabad-i = with the word) the guru’s guidance, and (suhaavai = is pleasant) is likes by the Almighty.
ਸਬਦੇ ਸੁਹਾਵੈ ਤਾ ਪਤਿ ਪਾਵੈ ਦੀਪਕ ਦੇਹ ਉਜਾਰੈ ॥ਸੁਣਿ ਸਖੀ ਸਹੇਲੀ ਸਾਚਿ ਸੁਹੇਲੀ ਸਾਚੇ ਕੇ ਗੁਣ ਸਾਰੈ ॥
Sabḏe suhāvai ṯā paṯ pāvai ḏīpak ḏeh ujārai. Suṇ sakẖī sahelī sācẖ suhelī sācẖe ke guṇ sārai.
The soul (suhaavai = looks good) is approved (sabdey) by following the guru’s word, (ta) then she (paavai) receives (pat-i) honor from the Almighty; the guru’s teachings are (deepak) a lamp that (ujaarai) enlightens (deyh) body/mind.
S/he (sun-i) listens to (sakhee saheyli) friends who have found the Almighty and are (saach-i) truly (suheyli) comfortable; and (saarai) remembers/emulates (gun) virtues (key) of (saachey) the Eternal.
ਸਤਿਗੁਰਿ ਮੇਲੀ ਤਾ ਪਿਰਿ ਰਾਵੀ ਬਿਗਸੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ਨਾਨਕ ਸਾਧਨ ਤਾ ਪਿਰੁ ਰਾਵੇ ਜਾ ਤਿਸ ਕੈ ਮਨਿ ਭਾਣੀ ॥੨॥
Saṯgur melī ṯā pir rāvī bigsī amriṯ baṇī. Nānak sā ḏẖan ṯā pir rāve jā ṯis kai man bẖāṇī. ||2||
When (satigur-i) the true guru (meyli) unites the soul with the Almighty – through obedience to Divine commands – (ta) then s/he (raavi) given company (pir-i) by the Almighty-husband; she (bigsi) feels happy to praise the Master through the (amrit) life-giving (baani) words of the guru.
But the soul (raavey) enjoys company of (pir-u) the Almighty-husband (ja) when s/he (bhaavai) is liked man-I by mind (kai) of (tis = that) the Almighty, says Guru Nanak. 2.
ਮਾਇਆ ਮੋਹਣੀ ਨੀਘਰੀਆ ਜੀਉ ਕੂੜਿ ਮੁਠੀ ਕੂੜਿਆਰੇ ॥ਕਿਉ ਖੂਲੈ ਗਲ ਜੇਵੜੀਆ ਜੀਉ ਬਿਨੁ ਗੁਰ ਅਤਿ ਪਿਆਰੇ ॥
Mā▫i▫ā mohṇī nīgẖrī▫ā jī▫o kūṛ muṯẖī kūṛi▫āre. Ki▫o kẖūlai gal jevaṛī▫ā jī▫o bin gur aṯ pi▫āre.
(Maaia) the world play (mohni) fascinates and (mutthi = robs) entices the soul (koorr-i = false) with transitory pleasures; (koorriaarey) the false ones- those who lack faith in the Creator – (neeghareea) become homeless – run around looking for the Master outside.
Temptations of the world-play become (jeyvrri = rope) a noose round (gal) the neck which (kiau = how?) cannot (khoolai) opened without the (ati) very (piaarey) lovable guru i.e. I shall really love the guru who can get me out of the noose of the vices.
ਹਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੇ ਸਬਦਿ ਵੀਚਾਰੇ ਤਿਸ ਹੀ ਕਾ ਸੋ ਹੋਵੈ ॥ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਨਾਵਣ ਕਿਉ ਅੰਤਰ ਮਲੁ ਧੋਵੈ ॥
Har parīṯ pi▫āre sabaḏ vīcẖāre ṯis hī kā so hovai. Punn ḏān anek nāvaṇ ki▫o anṯar mal ḏẖovai.
One who (preet-i) lovingly (veechaare) reflects (sabd-i) on the guru’s teachings; develops (preet-i) affection for (piaarey) the Beloved (har-i) Almighty, (so) that person (hovai) becomes devotee (tis = that) the Almighty (hi) alone.
S/he realizes that (punn) gratuitous acts like (daan) charities, and Inaavan) bathing at holy places (kiau = how?) cannot (dhovai) wash off (mal-u) dirt of vices (antar) within.
ਨਾਮ ਬਿਨਾ ਗਤਿ ਕੋਇ ਨ ਪਾਵੈ ਹਠਿ ਨਿਗ੍ਰਹਿ ਬੇਬਾਣੈ॥ ਨਾਨਕ ਸਚ ਘਰੁ ਸਬਦਿ ਸਿਞਾਪੈ ਦੁਬਿਧਾ ਮਹਲੁ ਕਿ ਜਾਣੈ ॥੩॥
Nām binā gaṯ ko▫e na pāvai haṯẖ nigrahi bebāṇai. Nānak sacẖ gẖar sabaḏ siñāpai ḏubiḏẖā mahal kė jāṇai. ||3||
(Koey na) no one can (paavai) obtain (gat-i) freedom from the vices of the world-play by (hatth-I = with determination) austerities, (nigrah-i) control of organs or going to (beybaanai) jungles – to escape temptations.
Says Guru Nanak: (Ghar) abode of (sach) the Eternal – the Divine within – (sinjnaapai) is recognized (sabad-i) with focus on Divine commands; one with (dubidhaa = duality) other ideas in mind (k-i = what?) cannot (jaanai) know (mahal-u = palace) Divine abode. 3. (mahal = mansion) the Creator. 3.
ਤੇਰਾ ਨਾਮੁ ਸਚਾ ਜੀਉ ਸਬਦੁ ਸਚਾ ਵੀਚਾਰੋ ॥ਤੇਰਾ ਮਹਲੁ ਸਚਾ ਜੀਉ ਨਾਮੁ ਸਚਾ ਵਾਪਾਰੋ ॥
Ŧerā nām sacẖā jī▫o sabaḏ sacẖā vīcẖāro. Ŧerā mahal sacẖā jī▫o nām sacẖā vāpāro.
My (jeeau) revered Creator, (teyra) Your (naam-u) writ is (sacha) eternal and is (veechaaro = reflect) are understood through the (sacha) true guru’s (sabad-u) teachings.
Your (mahal) abode is (sacha) eternal and located within; it is reached through (sacha) truthful (vaapaaro = dealings) conduct by recounting and living by (naam sacha) Your eternal virtues and commands.
ਨਾਮ ਕਾ ਵਾਪਾਰੁ ਮੀਠਾ ਭਗਤਿ ਲਾਹਾ ਅਨਦਿਨੋ ॥ ਤਿਸੁ ਬਾਝੁ ਵਖਰੁ ਕੋਇ ਨ ਸੂਝੈ ਨਾਮੁ ਲੇਵਹੁ ਖਿਨੁ ਖਿਨੋ ॥
Nām kā vāpār mīṯẖā bẖagaṯ lāhā anḏino. Ŧis bājẖ vakẖar ko▫e na sūjẖai nām levhu kẖin kẖino.
One’s (vaapaar-u = business dealings) conduct based on (naam) Divine virtues and commands is (meettha = sweet) pleasing and brings (laaha = profit) gain of being near You (andino) forever.
I cannot (soojhai) think of (koey) any other (vakhar-u) merchandise; one should ever keep Naam (leyvah-u = take) in mind (khin-u khino) every moment.
ਪਰਖਿ ਲੇਖਾ ਨਦਰਿ ਸਾਚੀ ਕਰਮਿ ਪੂਰੈ ਪਾਇਆ ॥ਨਾਨਕ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਪਾਇਆ ॥੪॥੨॥
Parakẖ lekẖā naḏar sācẖī karam pūrai pā▫i▫ā. Nānak nām mahā ras mīṯẖā gur pūrai sacẖ pā▫i▫ā. ||4||2||
(Parakh) evaluation of (leykha) the account of deeds, of one who has truthful conduct, brings (nadar-i) grace (saachi) of the Eternal, but good conduct itself (paaia = obtained) comes with (poorai) perfect/good (karam-i) conduct.
Says Guru Nanak: Awareness of (naam-u) Divine commands is (maha) great and gives (meetthaa = sweet) enjoyable (ras = elixir) experience within; this awareness of (sach-u = truth) Naam (paaiaa) is obtained from (poorai) the perfect (gur-i) guru. 4. 2.
By Sukhdev Singh
By Parmjit Singh
By Michael Dimitri
By Gursehaj Singh
By my blog