SGGS pp 1094-1096, Maaroo Vaar M: 5, Paurris 1-6.
ਮਾਰੂ ਵਾਰ ਮਹਲਾ ੫ ਡਖਣੇ ਮਃ ੫ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Mārū vār mėhlā 5 dakẖ▫ṇe mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.
Composition, (vaar) a ballad (M: 5) by the fifth Guru in Raag Maaroo; (ddakhney) Sloks/prologues of the fifth Guru in southern Punjabi. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਤੂ ਚਉ ਸਜਣ ਮੈਡਿਆ ਡੇਈ ਸਿਸੁ ਉਤਾਰਿ ॥ ਨੈਣ ਮਹਿੰਜੇ ਤਰਸਦੇ ਕਦਿ ਪਸੀ ਦੀਦਾਰੁ ॥੧॥
Ŧū cẖa▫o sajaṇ maidi▫ā de▫ī sis uṯār. Naiṇ mahinje ṯarasḏe kaḏ pasī ḏīḏār. ||1||
(Too) You please (chau) say (maiddiaa) my (sajan) friend Almighty and I shall (ddeyi = give) have my (sis-u) head (utaar-i = taken off) chopped and offer to You.
(Mahinjey) my (nain) eyes (tarsdey) yearn to see You; (kad-i) when shall I (pasi deedaar) have sight of, i.e. be with You? 1.
ਮਃ ੫ ॥ ਨੀਹੁ ਮਹਿੰਜਾ ਤਊ ਨਾਲਿ ਬਿਆ ਨੇਹ ਕੂੜਾਵੇ ਡੇਖੁ ॥ ਕਪੜ ਭੋਗ ਡਰਾਵਣੇ ਜਿਚਰੁ ਪਿਰੀ ਨ ਡੇਖੁ ॥੨॥
Mėhlā 5. Nīhu mahinjā ṯa▫ū nāl bi▫ā neh kūṛāve dekẖ. Kapaṛ bẖog darāvaṇe jicẖar pirī na dekẖ. ||2||
Slok/prologue by the fifth Guru. (Mahinja) my (neeh-u) affection is (naal-i) with (taoo) You; I (ddeykh-u) see (neyh) affections of (biaa) others – persons and things – (koorraavey = false) not sincere – transitory and not without motive.
Good (kaparr) attire and (bhog = consumption) food seem (ddaraavney) frightening/repulsive (jichar-u) as long as I do not (ddeykh-u) see You (piri) the Beloved Almighty-husband, says the soul-wife. 2.
ਮਃ ੫ ॥ ਉਠੀ ਝਾਲੂ ਕੰਤੜੇ ਹਉ ਪਸੀ ਤਉ ਦੀਦਾਰੁ ॥ ਕਾਜਲੁ ਹਾਰੁ ਤਮੋਲ ਰਸੁ ਬਿਨੁ ਪਸੇ ਹਭਿ ਰਸ ਛਾਰੁ ॥੩॥
Mėhlā 5. Uṯẖī jẖālū kanṯ▫ṛe ha▫o pasī ṯa▫o ḏīḏār. Kājal hār ṯamol ras bin pase habẖ ras cẖẖār. ||3||
Slok/prologue by the fifth Guru. I wish to (pasi deedaar-u) see You (utthi) on getting up (jhaaloo) in the morning, my (kanttrrey) dear Almighty-husband.
(Habh-i) all other (ras) pleasures like wearing (kaajal-u = eye-lining) make-up, (haar-u = necknalce) ornaments and of (tamol) betel leaf (ras-u) juice are (chhaar = dust) useless (bin-u) without (pasey = seeing) Your company. 3.
ਪਉੜੀ ॥ ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਸਚੁ ਸਭੁ ਧਾਰਿਆ ॥ ਗੁਰਮੁਖਿ ਕੀਤੋ ਥਾਟੁ ਸਿਰਜਿ ਸੰਸਾਰਿਆ ॥
Pa▫oṛī. Ŧū sacẖā sāhib sacẖ sacẖ sabẖ ḏẖāri▫ā. Gurmukẖ kīṯo thāt siraj sansāri▫ā.
(Paurri) stanza by the fifth Guru. (Too) You, (sacha) the true (sahib-u) Master are (sach-u = true) Eternal; You (dhaariaa = support) apply your (sach-u = truth) inviolable commands to (sabh-u) every-thing/one, i.e. everything exists at Your will.
You (siraj-i) created (sansaariaa) the world and (keeto) made it (thaatt-u) a place for the creatures to conduct themselves (gurmukh-i) with the guru’s guidance.
ਹਰਿ ਆਗਿਆ ਹੋਏ ਬੇਦ ਪਾਪੁ ਪੁੰਨੁ ਵੀਚਾਰਿਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰਿਆ ॥
Har āgi▫ā ho▫e beḏ pāp punn vīcẖāri▫ā. Barahmā bisan mahes ṯarai guṇ bisthāri▫ā.
(Beyd) the Vedas (hoey) came into being with (aagiaa) commands of (har-i) the Almighty; they cause people (veechaariaa) to think of what is (paap-u) a bad deed or (pun-u) a good deed according to superstitions and rituals.
You created Brahma, (bisan-u) Vishnu and Mahesh, who (bisthaaria = spread) act by (trai) the three (gun) attributes of ego as applicable to the world-play.
ਨਵ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸਾਜਿ ਹਰਿ ਰੰਗ ਸਵਾਰਿਆ ॥ ਵੇਕੀ ਜੰਤ ਉਪਾਇ ਅੰਤਰਿ ਕਲ ਧਾਰਿਆ ॥
Nav kẖand parithmī sāj har rang savāri▫ā. vekī janṯ upā▫e anṯar kal ḏẖāri▫ā.
You (saaj-i) created (prithmi = earth) the world of (nav) nine (khandd) parts and (savaariaa) made it (rang) a play of (har-i) all types.
You (upaaey) created (jant) creatures (veyki) of different types and (dhaariaa) put Your (kal) skill – awareness of Naam or Divine virtues and commands – (antar-i) in them, – by which to conduct themselves.
ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ਸਚੁ ਸਿਰਜਣਹਾਰਿਆ ॥ ਤੂ ਜਾਣਹਿ ਸਭ ਬਿਧਿ ਆਪਿ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਿਆ ॥੧॥
Ŧerā anṯ na jāṇai ko▫e sacẖ sirjaṇhāri▫ā. Ŧū jāṇėh sabẖ biḏẖ āp gurmukẖ nisṯāri▫ā. ||1||
(Na koey) no one (jaanai) knows (teyra) your (ant-u = limit) expanse and powers, o (sach-u) Eternal (sirjanhaariaa) Creator.
(Too) You (jaanah-i) know (bidh-i) methods/ways of (sabh) all creatures, and (aap-i) Your-self (nistaariaa) grant emancipation to (gurmukh-i) those who follow the guru. 1.
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ਡਖਣੇ ਮਃ ੫ ॥ ਜੇ ਤੂ ਮਿਤ੍ਰੁ ਅਸਾਡੜਾ ਹਿਕ ਭੋਰੀ ਨਾ ਵੇਛੋੜਿ ॥ ਜੀਉ ਮਹਿੰਜਾ ਤਉ ਮੋਹਿਆ ਕਦਿ ਪਸੀ ਜਾਨੀ ਤੋਹਿ ॥੧॥
Dakẖ▫ṇe mėhlā 5. Je ṯū miṯar asādṛā hik bẖorī nā vecẖẖoṛ. Jī▫o mahinjā ṯa▫o mohi▫ā kaḏ pasī jānī ṯohi. ||1||
Slok/prologue by the fifth Guru. O Almighty, (jey) if (too) You are (asaaddrra = our dear) my dear (mitr-u) friend, then do not (veychhorr-i) keep me separated from You, i.e. do not let me lose consciousness of Your Naam 0r virtues and commands, even for (hik) one (bhori = bit) moment.
(Tau) You have (mohiaa) captivated (mahinja) my (jeeo = soul) mind; (kad-i) when do I get to (pasi) see (toh-i) You – within -, (jaani) o Beloved? 1.
ਮਃ ੫ ॥ ਦੁਰਜਨ ਤੂ ਜਲੁ ਭਾਹੜੀ ਵਿਛੋੜੇ ਮਰਿ ਜਾਹਿ ॥ ਕੰਤਾ ਤੂ ਸਉ ਸੇਜੜੀ ਮੈਡਾ ਹਭੋ ਦੁਖੁ ਉਲਾਹਿ ॥੨॥
Mėhlā 5. Ḏurjan ṯū jal bẖāhṛī vicẖẖoṛe mar jāhi. Kanṯā ṯū sa▫o sejṛī maidā habẖo ḏukẖ ulāhi. ||2||
Slok/prologue of the fifth Guru. O (durjan = evil person) evil thoughts, (too) you go and (jal-u) be burnt (bhaahrri) in fire; o (vichhorrey) separation (mar-i jaah-i) go and die, i.e. o evil ideas, get out of my mind, you cause me to forget the Almighty Master, says the soul.
And my (kantaa = husband) Almighty Master, (too) You (sau = sleep) come to (sejrri = bed) my longing mind, and (ulaah-i = remove) end (habho) all my (dukh-u) distress – pangs of separation. 2.
ਮਃ ੫ ॥ ਦੁਰਜਨੁ ਦੂਜਾ ਭਾਉ ਹੈ ਵੇਛੋੜਾ ਹਉਮੈ ਰੋਗੁ ॥ ਸਜਣੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਸੁ ਮਿਲਿ ਕੀਚੈ ਭੋਗੁ ॥੩॥
Mėhlā 5. Ḏurjan ḏūjā bẖā▫o hai vecẖẖoṛā ha▫umai rog. Sajaṇ sacẖā pāṯisāhu jis mil kīcẖai bẖog. ||3||
Slok/prologue of the fifth Guru. Meaning of Durjan – evil person – (hai) is (dooja = second) other (bhaao) ideas – they take the mind to evil; (veychhorra = separation) forgetting the Almighty is caused by (rog-u) the disease of (haumai = ego) acting by self-will – ignoring Divine commands.
As against Durjan or evil person, (sachaa) the Eternal (paatsaah-u = emperor) Sovereign Master is (sajan-u) friend/husband (mil-i) by meeting (jis-u) whom one (keechai = does, bhog-u = consummation) is happy. 3.
ਪਉੜੀ ॥ ਤੂ ਅਗਮ ਦਇਆਲੁ ਬੇਅੰਤੁ ਤੇਰੀ ਕੀਮਤਿ ਕਹੈ ਕਉਣੁ ॥ ਤੁਧੁ ਸਿਰਜਿਆ ਸਭੁ ਸੰਸਾਰੁ ਤੂ ਨਾਇਕੁ ਸਗਲ ਭਉਣ ॥
Pa▫oṛī. Ŧū agam ḏa▫i▫āl be▫anṯ ṯerī kīmaṯ kahai ka▫uṇ. Ŧuḏẖ sirji▫ā sabẖ sansār ṯū nā▫ik sagal bẖa▫uṇ.
(Paurri) stanza by the fifth Guru. O Almighty, (too) You are (agam) beyond reach/comprehension, (daiaal-u) compassionate and (beant-u) Infinite; (kaun-u = who?) no one can (kahai = say) estimate (teyri) Your (kaamat-i = price) virtues and powers.
(Tudh-u) You (sirjiaa) created (sabh-u) the whole (sansaar-u) world; (too) You are (naaik-u = leader whom everyone obeys) the Master of (sagal) all (bhaun/bhavan = regions) universes.
ਤੇਰੀ ਕੁਦਰਤਿ ਕੋਇ ਨ ਜਾਣੈ ਮੇਰੇ ਠਾਕੁਰ ਸਗਲ ਰਉਣ ॥ ਤੁਧੁ ਅਪੜਿ ਕੋਇ ਨ ਸਕੈ ਤੂ ਅਬਿਨਾਸੀ ਜਗ ਉਧਰਣ ॥
Ŧerī kuḏraṯ ko▫e na jāṇai mere ṯẖākur sagal ra▫uṇ. Ŧuḏẖ apaṛ ko▫e na sakai ṯū abẖināsī jag uḏẖraṇ.
(Koey na = not any) no one (jaanai) knows (teyri) Your (kudrat-i) powers, (meyrey) my (sagal) all-(raun-u) pervasive (tthaakur) Master.
(Koey na) no one (sakai) can (aparr-i) reach/be equal to (tudh-u) You; (too) You are (abinaasi = imperishable) Eternal, and alone capable (udhran) to grant emancipation to (jag = word) the creatures.
ਤੁਧੁ ਥਾਪੇ ਚਾਰੇ ਜੁਗ ਤੂ ਕਰਤਾ ਸਗਲ ਧਰਣ ॥ ਤੁਧੁ ਆਵਣ ਜਾਣਾ ਕੀਆ ਤੁਧੁ ਲੇਪੁ ਨ ਲਗੈ ਤ੍ਰਿਣ ॥
Ŧuḏẖ thāpe cẖāre jug ṯū karṯā sagal ḏẖaraṇ. Ŧuḏẖ āvaṇ jāṇā kī▫ā ṯuḏẖ lep na lagai ṯariṇ.
(Too) You are (karta) the Creator of (sagal) all (dharan) the worlds, i.e. all creatures; (too) You (thaapey) established/made, i.e. created the concept of, (chaarey) all the four (jug) ages – which are based on their changing conduct.
(Tudh-u) You (keeaa) created the phenomenon of (aavan = coming) births and (jaana = going) deaths based on conduct of the creatures; but not (trinn = blade of grass) a bit of (leyp) stain – of goings-on in the world-play – (lagai) touches (tudh-u) You.
ਜਿਸੁ ਹੋਵਹਿ ਆਪਿ ਦਇਆਲੁ ਤਿਸੁ ਲਾਵਹਿ ਸਤਿਗੁਰ ਚਰਣ ॥ ਤੂ ਹੋਰਤੁ ਉਪਾਇ ਨ ਲਭਹੀ ਅਬਿਨਾਸੀ ਸ੍ਰਿਸਟਿ ਕਰਣ ॥੨॥
Jis hovėh āp ḏa▫i▫āl ṯis lāvėh saṯgur cẖaraṇ. Ŧū horaṯ upā▫e na labẖhī abẖināsī sarisat karaṇ. ||2||
One (jis-u) to whom (aap-i = self) You (hovah-i = be) are (daiaal-u) kind, You (laavah-i) attach, i.e. lead, (tis-u = that) him/her to (charan = feet) find and obey (satigur) the true guru, i.e. that person finds You.
(Too) You are not (labhahi) found by (horat-u) any other (upaaey) method, o (abinaasi = imperishable) Eternal (karan) Creator of (sristt-i) the universes. 2.
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ਡਖਣੇ ਮਃ ੫ ॥ ਜੇ ਤੂ ਵਤਹਿ ਅੰਙਣੇ ਹਭ ਧਰਤਿ ਸੁਹਾਵੀ ਹੋਇ ॥ ਹਿਕਸੁ ਕੰਤੈ ਬਾਹਰੀ ਮੈਡੀ ਵਾਤ ਨ ਪੁਛੈ ਕੋਇ ॥੧॥
Dakẖ▫ṇe mėhlā 5. Je ṯū vaṯėh ań▫ṇe habẖ ḏẖaraṯ suhāvī ho▫e. Hikas kanṯai bāhrī maidī vāṯ na pucẖẖai ko▫e. ||1||
Slok/prologue by the fifth Guru in southern Punjabi. O Almighty (jey) if (too) You (vatah-i) walk in (angnanrrey) to my court-yard (habh) all (dharat-i) land, i.e. when You are present in my mind,– I commit no transgressions and hence my whole being (hoey) becomes (suhaavi = pleasant) joyful.
(Bhaahari = outside) without (hikas-u) the One (kantai) husband, (na koey) no one (puchhai) enquires, i.e. cares for, (maiddi) my (vaat = state) wellbeing
ਮਃ ੫ ॥ ਹਭੇ ਟੋਲ ਸੁਹਾਵਣੇ ਸਹੁ ਬੈਠਾ ਅੰਙਣੁ ਮਲਿ ॥ ਪਹੀ ਨ ਵੰਞੈ ਬਿਰਥੜਾ ਜੋ ਘਰਿ ਆਵੈ ਚਲਿ ॥੨॥
Mėhlā 5. Habẖe tol suhāvaṇe saho baiṯẖā ańaṇ mal. Pahī na vañai birthaṛā jo gẖar āvai cẖal. ||2||
Slok/prologue by the fifth Guru. (Habhey) all (ttol) items of adornment –like attire, jewellery and make-up for a woman – (suhaavney) look good when (sahu) the Master (baittha) sits (mal-i) occupying my (angnan) my court-yard, i.e. my conduct become pleasant when the Almighty is in mind.
(Pahi = traveller) anyone who (aavai = comes, chal-i = walking) walks in to ask something (na vanjnai) does not go (birthrraa) empty- handed, i.e. anyone who watches does not find any short-coming. 2.
ਮਃ ੫ ॥ ਸੇਜ ਵਿਛਾਈ ਕੰਤ ਕੂ ਕੀਆ ਹਭੁ ਸੀਗਾਰੁ ॥ ਇਤੀ ਮੰਝਿ ਨ ਸਮਾਵਈ ਜੇ ਗਲਿ ਪਹਿਰਾ ਹਾਰੁ ॥੩॥
Mėhlā 5. Sej vicẖẖā▫ī kanṯ kū kī▫ā habẖ sīgār. Iṯī manjẖ na samāva▫ī je gal pahirā hār. ||3||
Slok/prologue by the fifth Guru. I (vichhaaee = spread) prepared my (seyj) bed (koo) for (kant) the husband and (keeaa = did) wore (habh-u) every (seegaar-u) adornment, i.e. I have developed faith/longing for the Almighty in my mind and do everything to be likeable.
Now even (iti) this much gap (manjh-i) between us does not (samaavaee = absorbed) seem acceptable that I (pahraa) a necklace (gal-i) round the neck, i.e. I only wish to rely on faith and obedience rather than perform any rituals to please the Almighty. 3.
ਪਉੜੀ ॥ ਤੂ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਜੋਨਿ ਨ ਆਵਹੀ ॥ ਤੂ ਹੁਕਮੀ ਸਾਜਹਿ ਸ੍ਰਿਸਟਿ ਸਾਜਿ ਸਮਾਵਹੀ ॥
Pa▫oṛī. Ŧū pārbarahm parmesar jon na āvhī. Ŧū hukmī sājėh sarisat sāj samāvahī.
(Paurri) stanza by the fifth Guru. (Too) You, (paarbrahm) Supreme Being, our (pameysar-u) Supreme Master, do not (aavah-i) come (jon-i) into a physical life form – by which the creatures meet You.
(Too) You (saajah-i) create (sristt-i) the universe and (saaj-i) having created (samaavahi) pervade in it.
ਤੇਰਾ ਰੂਪੁ ਨ ਜਾਈ ਲਖਿਆ ਕਿਉ ਤੁਝਹਿ ਧਿਆਵਹੀ ॥ ਤੂ ਸਭ ਮਹਿ ਵਰਤਹਿ ਆਪਿ ਕੁਦਰਤਿ ਦੇਖਾਵਹੀ ॥
Ŧerā rūp na jā▫ī lakẖi▫ā ki▫o ṯujẖėh ḏẖi▫āvahī. Ŧū sabẖ mėh varṯėh āp kuḏraṯ ḏekẖāvahī.
Question: (Teyra) Your (roop-u) form, i.e. You, (na jaai) cannot (lakhiaa) be seen; then (kio) how do we (dhiaavahi = invoke) praise (tujhah-i) You?
Answer: (Too) You (aap-i) Yourself (vartah-i) are present (mah-i) in (sabh) all and (deykhaavhi = show) manifest (kudrat-i) in nature, i.e. the creatures should look within and see You in everything.
ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰ ਤੋਟਿ ਨ ਆਵਹੀ ॥ ਏਹਿ ਰਤਨ ਜਵੇਹਰ ਲਾਲ ਕੀਮ ਨ ਪਾਵਹੀ ॥
Ŧerī bẖagaṯ bẖare bẖandār ṯot na āvhī. Ėhi raṯan javehar lāl kīm na pāvhī.
(Bhandaar) the storehouses of (teyri) Your (bhagat-i) devotion are (bharey) full to the brim; no (toott-i) shortage (aavahi = come) occurs, i.e. Naam, guidance for living is fully available within; it does not reduce by usage or sharing.
(Eyh-i) these (ratan) jewels, (javeyhar) gems and (laal) rubies, cannot (keem/keemat = price, paavahi = put) estimated, i.e. awareness of Naam or Divine virtues and commands cannot be obtained with money but devotion.
ਜਿਸੁ ਹੋਵਹਿ ਆਪਿ ਦਇਆਲੁ ਤਿਸੁ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਵਹੀ ॥ ਤਿਸੁ ਕਦੇ ਨ ਆਵੈ ਤੋਟਿ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵਹੀ ॥੩॥
Jis hovėh āp ḏa▫i▫āl ṯis saṯgur sevā lāvhī. Ŧis kaḏe na āvai ṯot jo har guṇ gāvhī. ||3||
One to (jis-u) whom You are (hovah-i = be) are (daiaal-u) kind, You (laavhi) engage, (tis-u) that person in (seyva = service) obedience of (satigur) the true guru.
(Tis-u = that) one (jo) who (gaavhi = sings) praises (gun) virtues of (har-i) the Almighty (kadey na) never has (tott-i) shortage, i.e. one who is conscious of Naam or Divine virtues and commands is never found wanting in Almighty’s obedience – by forgetting Naam and going astray. 3.
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ਡਖਣੇ ਮਃ ੫ ॥ ਜਾ ਮੂ ਪਸੀ ਹਠ ਮੈ ਪਿਰੀ ਮਹਿਜੈ ਨਾਲਿ ॥ ਹਭੇ ਡੁਖ ਉਲਾਹਿਅਮੁ ਨਾਨਕ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥
Dakẖ▫ṇe mėhlā 5. Jā mū pasī haṯẖ mai pirī mahijai nāl. Habẖe dukẖ ulāhi▫am Nānak naḏar nihāl. ||1||
(Ddakhney) Slok/prologue of the fifth Guru in southern Punjabi. (Ja) when (moo) I (pasi) look (mai) in (hatth) the mind, I find (piri) the Beloved (naal-i) with (mahjiai) me.
(Habhey) all (ddukh/dukh = pains) agony is (ulaahiam-u) removed with IT’s (nihaal-i) sight of (nadar-i) grace, i.e. when God imparts awareness of IT’s virtues and commands, one commits no transgressions and is at peace, says fifth Nanak. 1.
ਮਃ ੫ ॥ ਨਾਨਕ ਬੈਠਾ ਭਖੇ ਵਾਉ ਲੰਮੇ ਸੇਵਹਿ ਦਰੁ ਖੜਾ ॥ ਪਿਰੀਏ ਤੂ ਜਾਣੁ ਮਹਿਜਾ ਸਾਉ ਜੋਈ ਸਾਈ ਮੁਹੁ ਖੜਾ ॥੨॥
Mėhlā 5. Nānak baiṯẖā bẖakẖe vā▫o lamme sevėh ḏar kẖaṛā. Pirī▫e ṯū jāṇ mahijā sā▫o jo▫ī sā▫ī muhu kẖaṛā. ||2||
Slok/prologue of the fifth Guru. Says fifth Nanak: The creature, (baittha) sits (lammey) for long (bhakhey = eating) receiving (vaau = air/sound) the commands to (seyvah-i) serve, (kharra) standing at (dar-u) the gate, i.e. waiting for Your commands ready to obey them.
O (pireeay) Beloved (too) You (jaan-u) know (mahija) my (saau) purpose; it is to (kharaa) stand and (joee) see (muh-u) the face of (saaee) the Master, i.e. to experience Your presence with me. 2.
ਮਃ ੫ ॥ ਕਿਆ ਗਾਲਾਇਓ ਭੂਛ ਪਰ ਵੇਲਿ ਨ ਜੋਹੇ ਕੰਤ ਤੂ ॥ ਨਾਨਕ ਫੁਲਾ ਸੰਦੀ ਵਾੜਿ ਖਿੜਿਆ ਹਭੁ ਸੰਸਾਰੁ ਜਿਉ ॥੩॥
Mėhlā 5. Ki▫ā galā▫i▫o bẖūcẖẖ par vel na johe kanṯ ṯū. Nānak fulā sanḏī vāṛ kẖiṛi▫ā habẖ sansār ji▫o. ||3||
Slok/prologue of the fifth Guru. (Kiaa) why do you (gaalaaio) talk of (bhoochh) silly things about (par) others’ (veyl-i = creeper) women; don’t (too) you (johey) see that (kant) the Master is watching?
Make (vaarr = garden) your family life a garden (sandi) of (phulaa) flowers, i.e. be happy and let others be happy and you will feel, (jio) as if (habh-u) the whole (sansaar-u) world is (khirriaa) blooming, says fifth Nanak. 3.
ਪਉੜੀ ॥ ਸੁਘੜੁ ਸੁਜਾਣੁ ਸਰੂਪੁ ਤੂ ਸਭ ਮਹਿ ਵਰਤੰਤਾ ॥ ਤੂ ਆਪੇ ਠਾਕੁਰੁ ਸੇਵਕੋ ਆਪੇ ਪੂਜੰਤਾ ॥
Pa▫oṛī. Sugẖaṛ sujāṇ sarūp ṯū sabẖ mėh varṯanṯā. Ŧū āpe ṯẖākur sevko āpe pūjanṯā.
Stanza by the fifth Guru. (Too) You (sugharr-u) the skilled, (sujaan-u) Omniscient and (saroop = good looking) fascinating God, are (vartanta) present (mah-i) in (sabh) all.
(Aapey = self) You are (tthaakur-u) the Master and (aapey) Your-self (seyvko = servant) the devotee and (poojanta) worshipper.
ਦਾਨਾ ਬੀਨਾ ਆਪਿ ਤੂ ਆਪੇ ਸਤਵੰਤਾ ॥ ਜਤੀ ਸਤੀ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥
Ḏānā bīnā āp ṯū āpe saṯvanṯā. Jaṯī saṯī parabẖ nirmalā mere har bẖagvanṯā.
(Aap-i = self) You are (daanaa) wise and (beenaa = watcher = knower) Omniscient and (aapey) Yourself (satvanta) live truthfully – being in the creatures.
It is You, (meyrey) my (har-i bhagvanta) Almighty Master are (nirmalaa) the pristine (prabh-u) Master who (jati) practices celibacy and (sati) gives charity – being in the creatures.
ਸਭੁ ਬ੍ਰਹਮ ਪਸਾਰੁ ਪਸਾਰਿਓ ਆਪੇ ਖੇਲੰਤਾ ॥ ਇਹੁ ਆਵਾ ਗਵਣੁ ਰਚਾਇਓ ਕਰਿ ਚੋਜ ਦੇਖੰਤਾ ॥
Sabẖ barahm pasār pasāri▫o āpe kẖelanṯā. Ih āvā gavaṇ racẖā▫i▫o kar cẖoj ḏekẖanṯā.
You (pasaario = spread) created (sab-u) the whole (brahm = creator, pasaar-u = expanse) creation as a play and (aapey) Yourself (kheylanta) play, i.e. You are both the Creator and the creature.
You (rachaaio) created (ih) this phenomenon of (aava = coming) births and (gavan-u = going) deaths and (kar-i) having created (deykhanta = see) watch it.
ਤਿਸੁ ਬਾਹੁੜਿ ਗਰਭਿ ਨ ਪਾਵਹੀ ਜਿਸੁ ਦੇਵਹਿ ਗੁਰ ਮੰਤਾ ॥ ਜਿਉ ਆਪਿ ਚਲਾਵਹਿ ਤਿਉ ਚਲਦੇ ਕਿਛੁ ਵਸਿ ਨ ਜੰਤਾ ॥੪॥
Ŧis bāhuṛ garabẖ na pāvhī jis ḏevėh gur mannṯā. Ji▫o āp cẖalāvėh ṯi▫o cẖalḏe kicẖẖ vas na janṯā. ||4||
One (jis-u) whom You (deyvah-i) give, i.e. lead to receive, (gur) the guru’s (manta = instructions) teachings You do not (paavhi) put (tis-u) that person (garabh-i) in the womb – i.e. do not cause to be born – (baahurr-i) again.
The creatures (chaldey = move) act (tio) that way (jio) which way (aap-i = self) You (chalaavah = drive) cause them to move; there is (kichh-u na) nothing (vas-i) under control of (janta) the creatures. 4.
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ਡਖਣੇ ਮਃ ੫ ॥ ਕੁਰੀਏ ਕੁਰੀਏ ਵੈਦਿਆ ਤਲਿ ਗਾੜਾ ਮਹਰੇਰੁ ॥ ਵੇਖੇ ਛਿਟੜਿ ਥੀਵਦੋ ਜਾਮਿ ਖਿਸੰਦੋ ਪੇਰੁ ॥੧॥
Dakẖ▫ṇe mėhlā 5. Kurī▫e kurī▫e vaiḏi▫ā ṯal gāṛā mėhrer. vekẖe cẖẖitaṛ thīvḏo jām kẖisanḏo per. ||1||
(Ddakhney) Sloks/prologue of the fifth Guru in southern Punjabi. O you walking (kureeay kureeay) on the edge, (mahreyr-u) the quagmire (tal-i) below is (gaarraa) deep and thick.
(Veykhey) watch out, (jaam-i) when your (peyr-u/pair) foot (khisando) slips then you (theevdo) will be (chhittarr-i) splashed with mud. 1.
Message: The world-play is full of temptations. One needs to be ever alert to them. Wavering may cause falling prey to them.
ਮਃ ੫ ॥ ਸਚੁ ਜਾਣੈ ਕਚੁ ਵੈਦਿਓ ਤੂ ਆਘੂ ਆਘੇ ਸਲਵੇ ॥ ਨਾਨਕ ਆਤਸੜੀ ਮੰਝਿ ਨੈਣੂ ਬਿਆ ਢਲਿ ਪਬਣਿ ਜਿਉ ਜੁੰਮਿਓ ॥੨॥
Mėhlā 5. Sacẖ jāṇai kacẖ vaiḏi▫o ṯū āgẖū āgẖe salve. Nānak āṯasṛī manjẖ naiṇū bi▫ā dẖal pabaṇ ji▫o jummi▫o. ||2||
Slok/prologue of the fifth Guru. O human, (too) you (jaanai) deem (vaidio = going) the perishable (kach-u = impermanent) transitory possessions/pleasures of life to be (sach-u = true) forever, and (aaghoo aaghey = ahead) go running to (salvey) get them – they will be left behind when life ends.
They are like (nainoo) butter (manjh) in (aatsrri) fire; (biaa = second) another example is (paban-i) of the blue lotus (jumio) perishing when water dries up. 2.
ਮਃ ੫ ॥ ਭੋਰੇ ਭੋਰੇ ਰੂਹੜੇ ਸੇਵੇਦੇ ਆਲਕੁ ॥ ਮੁਦਤਿ ਪਈ ਚਿਰਾਣੀਆ ਫਿਰਿ ਕਡੂ ਆਵੈ ਰੁਤਿ ॥੩॥
Mėhlā 5. Bẖore bẖore rūhṛe seveḏe ālak. Muḏaṯ pa▫ī cẖirāṇī▫ā fir kadū āvai ruṯ. ||3||
Slok/prologue of the fifth Guru. O (bhorey borey/bholey bholey) uninformed (roohrrey) dear soul, you are (aalak/aalas = lazy) indifferent (seyveydey = serving) to obeying the Almighty.
It is after (paee chiraaneeaa) a long (mudat = duration) time – that you got human birth; who knows (kaddoo) when this (rut) season (aavai) comes, i.e. when you will get human birth (phir-i) again. 3.
ਪਉੜੀ ॥ ਤੁਧੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਜਾਤਿ ਤੂ ਵਰਨਾ ਬਾਹਰਾ ॥ ਏ ਮਾਣਸ ਜਾਣਹਿ ਦੂਰਿ ਤੂ ਵਰਤਹਿ ਜਾਹਰਾ ॥
Pa▫oṛī. Ŧuḏẖ rūp na rekẖ▫i▫ā jāṯ ṯū varnā bāhrā. Ė māṇas jāṇėh ḏūr ṯū varṯėh jāhrā.
Stanza by the fifth Guru. O Almighty, (tudh-u) You have no (roop-u) form (reykhiaa = lines on hands and feet) identification marks or (jaat-i) caste/class; You are (baahara outside) beyond (varna = caste like Brahmin, Khatri etc) the caste system.
(Aey) these (maanas) human beings (jaanah-i) deem You to be (door-i) far, but (too) You (vartah-i) are present (jaahaara = seen) manifest everywhere.
ਤੂ ਸਭਿ ਘਟ ਭੋਗਹਿ ਆਪਿ ਤੁਧੁ ਲੇਪੁ ਨ ਲਾਹਰਾ ॥ ਤੂ ਪੁਰਖੁ ਅਨੰਦੀ ਅਨੰਤ ਸਭ ਜੋਤਿ ਸਮਾਹਰਾ ॥
Ŧū sabẖ gẖat bẖogėh āp ṯuḏẖ lep na lāhrā. Ŧū purakẖ anandī ananṯ sabẖ joṯ samāharā.
You (bhogah-i = enjoy) are present in (sabh) all (ghatt) bodies/minds (aap-i) Yourself, but (leyp = coating) influence of the world-play does not (laahraa) touch (tudh-u) You.
You are (anandi) joyous, (purakh-u) all-pervasive and (anant) Infinite; Your (jot-i = light) Spirit (samaahraa = contained) is present (sabh) in every-one/thing.
ਤੂ ਸਭ ਦੇਵਾ ਮਹਿ ਦੇਵ ਬਿਧਾਤੇ ਨਰਹਰਾ ॥ ਕਿਆ ਆਰਾਧੇ ਜਿਹਵਾ ਇਕ ਤੂ ਅਬਿਨਾਸੀ ਅਪਰਪਰਾ ॥
Ŧū sabẖ ḏevā mėh ḏev biḏẖāṯe narharā. Ki▫ā ārāḏẖe jihvā ik ṯū abẖināsī aparparā.
(Too) You are (deyv) the light (mah-i) amongst/above (sabh) all (deyva) gods, o (narharaa = man-lion) Almighty (bidhaatey) Creator.
I have (ik) one (jihvaa) tongue and (kiaa = how?) cannot (araadhey) praise (too) You – all Your virtues -, o (abinaasi = imperishable) Eternal (aparparaa = without far end) Infinite Master.
ਜਿਸੁ ਮੇਲਹਿ ਸਤਿਗੁਰੁ ਆਪਿ ਤਿਸ ਕੇ ਸਭਿ ਕੁਲ ਤਰਾ ॥ ਸੇਵਕ ਸਭਿ ਕਰਦੇ ਸੇਵ ਦਰਿ ਨਾਨਕੁ ਜਨੁ ਤੇਰਾ ॥੫॥
Jis melėh saṯgur āp ṯis ke sabẖ kul ṯarā. Sevak sabẖ karḏe sev ḏar Nānak jan ṯerā. ||5||
One (jis-u) whom You (meylah-i = cause to meet) lead to receive (satigur-u) true guru’s guidance, – not only is s/he saved – (sabh-i) all (kul) lineage/associates (key) of (tis-u) that person (taraa = swim – get across world-ocean) are saved.
Like (sabh-i) all (seyvak = servants) seekers (kardey = perform, seyv = service) engage in Your obedience, fifth Nanak is (teyra) Your (jan-u) servant. 5.
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ਡਖਣੇ ਮਃ ੫ ॥ ਗਹਡੜੜਾ ਤ੍ਰਿਣਿ ਛਾਇਆ ਗਾਫਲ ਜਲਿਓਹੁ ਭਾਹਿ ॥ ਜਿਨਾ ਭਾਗ ਮਥਾਹੜੈ ਤਿਨ ਉਸਤਾਦ ਪਨਾਹਿ ॥੧॥
Dakẖ▫ṇe mėhlā 5. Gėhdṛaṛā ṯariṇ cẖẖā▫i▫ā gāfal jali▫ohu bẖāhi. Jinā bẖāg mathāhaṛai ṯin usṯāḏ panāhi. ||1||
Slok/prologue of the fifth Guru in southern Punjabi. Living (chhaaiaa) under cover of (gahaddarr-rraa) thatched hut (tirin-i) of grass, a careless person (jalio) lights (bhaah-i) fire under it.
Those (jinaa) in whose (bhaag = fortune, mathaahahrrai = on forehead) destiny it is so written, they take (panaah-i = sanctuary) guidance of (ustaad = teacher) the guru. 1.
Message: The human being lives in midst of temptations/vices and then forgets the guru’s teachings of living by Naam or Divine virtues and commands. The fortunate ones take guidance of the guru.
Note: It may be noticed that the language of the previous and the next Slok/prologue is partly Persian as used by the Muslims in India. The next Slok talks of ਦਰੂਦ (darood). It is the Muslim prayer that is offered before the food is distributed/eaten.
ਮਃ ੫ ॥ ਨਾਨਕ ਪੀਠਾ ਪਕਾ ਸਾਜਿਆ ਧਰਿਆ ਆਣਿ ਮਉਜੂਦੁ ॥ ਬਾਝਹੁ ਸਤਿਗੁਰ ਆਪਣੇ ਬੈਠਾ ਝਾਕੁ ਦਰੂਦ ॥੨॥
Mėhlā 5. Nānak pīṯẖā pakā sāji▫ā ḏẖari▫ā āṇ ma▫ujūḏ. Bājẖahu saṯgur āpṇe baiṯẖā jẖāk ḏarūḏ. ||2||
Slok/prologue of the fifth Guru. Says fifth Nanak: The flour is (peettha) ground, (pakaa saajiaa) baked as bread, (aan-i) brought and (dhariaa) placed (maujood-u = present) in front – ready to eat.
But one can only (baittha) sit and (jhaak-u) watch the food as (baajhah-u) without (aapney = own) one’s (satigur) true guru, one keeps waiting for (durood) the prayer, i.e. Naam is available within as guide for life, but one does not get its awareness without the guru’s guidance. 2.
ਮਃ ੫ ॥ ਨਾਨਕ ਭੁਸਰੀਆ ਪਕਾਈਆ ਪਾਈਆ ਥਾਲੈ ਮਾਹਿ ॥ ਜਿਨੀ ਗੁਰੂ ਮਨਾਇਆ ਰਜਿ ਰਜਿ ਸੇਈ ਖਾਹਿ ॥੩॥
Mėhlā 5. Nānak bẖusrī▫ā pakā▫ī▫ā pā▫ī▫ā thālai māhi. Jinī gurū manā▫i▫ā raj raj se▫ī kẖāhi. ||3||
Slok/prologue of the fifth Guru. Says fifth Nanak: (Bhusreeaa) loaves of bread are (pakaaeeaa) are baked and (paarraa) put (maah-i) in the plate, i.e. Naam is present within.
Those who (manaaiaa) please the guru, (seyee) they (khaah-i) eat to their (raj-i raj-i) fill, i.e. only those guided by the guru live by Naam. 3.
ਪਉੜੀ ॥ ਤੁਧੁ ਜਗ ਮਹਿ ਖੇਲੁ ਰਚਾਇਆ ਵਿਚਿ ਹਉਮੈ ਪਾਈਆ ॥ ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥
Pa▫oṛī. Ŧuḏẖ jag mėh kẖel racẖā▫i▫ā vicẖ ha▫umai pā▫ī▫ā. Ėk manḏar pancẖ cẖor hėh niṯ karahi buri▫ā▫ī▫ā.
(Paurri) stanza by the fifth Guru. O Creator, (tudh-u) You (rachaaiaa) created (kheyl-u) the play (mah-i) in (jag) the world, i.e. created the creatures and allotted everyone their roles in life, but also (paaiaa) put (haumai = ego) tendency to live by their own will.
There is (eyk-u) one (mandar-u) house and (chor) the thieves/vices (hah-i) are (panch) five, i.e. there is one mind and five vices namely lust, anger, greed, attachment to the world-play and vanity -; under their influence the creature (nit) ever (karah-i) commits (buriaaeeaa) evil.
ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲੋਭਾਈਆ ॥ ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥
Ḏas nārī ik purakẖ kar ḏase sāḏ lobẖā▫ī▫ā. Ėn mā▫i▫ā mohṇī mohī▫ā niṯ firėh bẖarmā▫ī▫ā.
There is (ik-u) one (purakh = man) mind and (das) ten (naari = women) organs – five sensory and five action -, and (dasey) all ten (lubhaaeeaa) are engrossed, each in their (saad-i) taste/interest – like eye of sight and ears of sound.
(En-i) they are (moheeaa) enticed by (maaiaa) temptations in the world-play and (nit) ever (phirah-i = wander, bharmaaiaa = in delusion) waver – do not let the mind be steady.
ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥ ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥
Hāṯẖā ḏovai kīṯī▫o siv sakaṯ varṯā▫ī▫ā. Siv agai sakṯī hāri▫ā evai har bẖā▫ī▫ā.
The Creator (keeteeo) created (dovai) both (haatthaa) sides, one of (siv) obedience to God and the other (sakat-i = Shakti) acting under influence of material attractions.
(Evai) this is what (bhaaeeaa) pleases (har-i) the Almighty: that (shakti) materialism should (haariaa) lose (agai = in front) to (siv) obedience to God.
ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥ ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥੬॥
Ik vicẖahu hī ṯuḏẖ rakẖi▫ā jo saṯsang milā▫ī▫ā. Jal vicẖahu bimb uṯẖāli▫o jal māhi samā▫ī▫ā. ||6||
(Tudh-u) You (rakhiaa) protect (ik-i = one type) some from Maaiaa – the world-play; they are those (jo) whom You (milaaeeaa = caused to meet) motivate to join (satsang-i) the holy congregation – and learn to obey You; they merge in You like (bimb-u) a bubble (utthaalio) rises (vichahu) from within (jal) water and (samaaeeaa) merges back (maah-i) in water. 6.
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