SGGS pp 203-205, Gauri M: 5, (116-122)

SGGS pp 203-205, Gauri M: 5, (116-122)

ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੫

Rāg ga▫oṛī bairāgaṇ mėhlā 5

Composition of the fifth Guru in Raga Gaurri Ragini Bairagan.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

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

ਦਯ ਗੁਸਾਈ ਮੀਤੁਲਾ ਤੂੰ ਸੰਗਿ ਹਮਾਰੈ ਬਾਸੁ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Ḏa▫y gusā▫ī mīṯulā ṯūʼn sang hamārai bās jī▫o. ||1|| rahā▫o.

O (dayy) merciful (gusaaee) Master of the world, (too) you please (baas-u) stay (sang-i) with (hamaarey) me – may I be conscious of Divine virtues and commands all the time. 1.

(Rahaau) dwell on this and reflect.

ਤੁਝ ਬਿਨੁ ਘਰੀ ਨ ਜੀਵਨਾ ਧ੍ਰਿਗੁ ਰਹਣਾ ਸੰਸਾਰਿ ॥   ਜੀਅ ਪ੍ਰਾਣ ਸੁਖਦਾਤਿਆ ਨਿਮਖ ਨਿਮਖ ਬਲਿਹਾਰਿ ਜੀ ॥੧॥

Ŧujẖ bin gẖarī na jīvnā ḏẖarig rahṇā sansār   Jī▫a parāṇ sukẖ▫ḏāṯi▫ā nimakẖ nimakẖ balihār jī ||1||

I (na jeevna) cannot (jeevna) live (bin) without (tudh) You (ghari) even for a short while; (rahna) life (sanssar-i) in the world, (bin) without You is (dhrig-u) shameful, because one bereft of awareness of Divine virtues falls prey to vices.

O Almighty, You gave me (jeea) soul, (praan) breaths and (sukhdaatia) are the giver of comforts. I (balihaar-i = sacrifice) adore you, i.e. remember You, (nimakh nimakh) every moment. 1

ਹਸਤ ਅਲੰਬਨੁ ਦੇਹੁ ਪ੍ਰਭ ਗਰਤਹੁ ਉਧਰੁ ਗੋਪਾਲ ॥   ਮੋਹਿ ਨਿਰਗੁਨ ਮਤਿ ਥੋਰੀਆ ਤੂੰ ਸਦ ਹੀ ਦੀਨ ਦਇਆਲ ॥੨॥

Hasaṯ alamban ḏeh parabẖ garṯahu uḏẖar gopāl Mohi nirgun maṯ thorī▫ā ṯūʼn saḏ hī ḏīn ḏa▫i▫āl ||2||

I have fallen into a pit of vices; please (deyh-u) give Your (alamban) helping (hast) hand, (prabh) my Creator and (udhar-u) take me out (gartah-u) from vices, o (gopaal) Sustainor.

I cannot get out myself because (moh-i = me) I am (nirgun) devoid of virtues and of (thoreea = less) little (mat-i) intellect, I therefore look to you; You are (sad hi) for ever (daiaal) compassionate to (deen = poor) the helpless. 2.

ਕਿਆ ਸੁਖ ਤੇਰੇ ਸੰਮਲਾ ਕਵਨ ਬਿਧੀ ਬੀਚਾਰ ॥   ਸਰਣਿ ਸਮਾਈ ਦਾਸ ਹਿਤ ਊਚੇ ਅਗਮ ਅਪਾਰ ॥੩॥

Ki▫ā sukẖ ṯere sammlā kavan biḏẖī bīcẖār Saraṇ samā▫ī ḏās hiṯ ūcẖe agam apār||3||

You are the beneficent Master; (kia) what all (sukh) comforts (teyre-y = your) given by You can I (samla = take care of) count; (kavan) which (bidhi = method) way should I (beechaar = reflect on) look at You? You are (oochey) high (agam) beyond comprehension and (apaar) infinite; you have (hit) love for Your (daas = servants) devotees and (samaaee = merge) place themselves in Your (saran) your care and obedience. 3.

ਸਗਲ ਪਦਾਰਥ ਅਸਟ ਸਿਧਿ ਨਾਮ ਮਹਾ ਰਸ ਮਾਹਿ ॥   ਸੁਪ੍ਰਸੰਨ ਭਏ ਕੇਸਵਾ ਸੇ ਜਨ ਹਰਿ ਗੁਣ  ਗਾਹਿ ॥੪॥

Sagal paḏārath asat siḏẖ nām mahā ras māhi.   Suparsan bẖa▫e kesvā se jan har guṇ gāhi. ||4||

I have come to realize that whatever one needs, gets from you. (Sagal) all (padaarath) things; the (astt) eight types of (sidh-i) occult powers; are (maahi) in the (maha) great (ras) elixir of (naam) Divine virtues – i.e. everything is obtained by following Divine commands, the laws of nature.

But it is only when (keysva) the Master is (suprasa’nn) well pleased on one, that (so jan) that person (gaah-i = sings) remembers and emulates (har-i gun) Divine virtues, i.e. acknowledges and obeys the Almighty.. 4.

ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪੋ ਤੂੰ ਮੇਰੇ ਪ੍ਰਾਣ ਅਧਾਰ ॥   ਸਾਧਸੰਗਿ ਨਾਨਕੁ ਭਜੈ ਬਿਖੁ ਤਰਿਆ ਸੰਸਾਰੁ ॥੫॥੧॥੧੧੬॥

Māṯ piṯā suṯ banḏẖpo ṯūʼn mere parāṇ aḏẖār  Sāḏẖsang Nānak bẖajai bikẖ ṯari▫ā sansār. ||5||1||116||

O Almighty, You are (adhaar) support of (mere) my (praan) breath – You sustain all life; I see you in the (maat) mother, (pita) father. (sut = son) children and (bandhapo) relatives.

Fifth Nanak, the seeker, (bhajai) remember/obeys You (saadhsangi) with company/guidance of the guru (taria) gets across (sansaar-u = world) the world ocean of (bikh-u = poison) vices – i.e. they overcome vices and get to you, and not reborn. 5. 1. 116.

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ਗਉੜੀ ਬੈਰਾਗਣਿ ਰਹੋਏ ਕੇ ਛੰਤ ਕੇ ਘਰਿ ਮ: ੫

Ga▫oṛī bairāgaṇ raho▫e ke cẖẖanṯ ke gẖar mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Ragini Bairagan to be sung in the (ghar-i) clef/beat of Rahoey (chhant) wedding song

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

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

ਹੈ ਕੋਈ ਰਾਮ ਪਿਆਰੋ ਗਾਵੈ ॥   ਸਰਬ ਕਲਿਆਣ ਸੂਖ ਸਚੁ ਪਾਵੈ ॥ ਰਹਾਉ ॥

Hai ko▫ī rām pi▫āro gāvai.   Sarab kali▫āṇ sūkẖ sacẖ pāvai Rahā▫o

(Hai) there is (koee) some rare person who (gaavai) sings the virtues of (piaaro) the Beloved (raam) Almighty; one who does that (paavai) obtains (sarab) all (kaliaan) happiness and (sach-u) lasting/eternal (sukh) comfort – of union with the Creator.

(Rahaau) dwell on this and reflect.

ਬਨੁ ਬਨੁ ਖੋਜਤ ਫਿਰਤ ਬੈਰਾਗੀ ॥   ਬਿਰਲੇ ਕਾਹੂ ਏਕ ਲਿਵ ਲਾਗੀ ॥   ਜਿਨਿ ਹਰਿ ਪਾਇਆ ਸੇ ਵਡਭਾਗੀ ॥੧॥

Ban ban kẖojaṯ firaṯ bairāgī.   Birle kāhū ek liv lāgī.   Jin har pā▫i▫ā se vadbẖāgī ||1||

(Bairaagi) the ascetic (phirat) wanders (ban-u ban-u) from one jungle to another (khojat) searching for the Creator – but the Master is not found this way.

(Kaahoo) some (birley) rare person’s (liv) mind (laagi) focussed on the (eyk) One Master within.

One who does so is (vadbhaagi) fortunate; s/he (paaia) finds (har-i) the Almighty – within the mind and does not have to wander searching elsewhere. 1.

ਬ੍ਰਹਮਾਦਿਕ ਸਨਕਾਦਿਕ ਚਾਹੈ ॥   ਜੋਗੀ ਜਤੀ ਸਿਧ ਹਰਿ ਆਹੈ ॥   ਜਿਸਹਿ ਪਰਾਪਤਿ ਸੋ ਹਰਿ ਗੁਣ ਗਾਹੈ ॥੨॥

Barahmāḏik sankāḏik cẖāhai   Jogī jaṯī siḏẖ har āhai   Jisahi parāpaṯ so har guṇ gāhai ||2||

(Brahmaadik = Brahma etc) every god and (sankaadik = sanak etc, Bramha’s four sons) sage (chaahai) all want to find the Creator.

(Jogi) the yogi, (jati) the celibate and (sidh) accomplished saints all (chaahai) yearns for God.

(So) that person (jisah-i) who (praapat-i) obtains awareness of Naam/Divine virtues and commands from the guru, (gaahai = sings) praises and emulates (har-i) Divine (gun) virtues; s/he finds the Almighty within. 2.

ਤਾਕੀ ਸਰਣਿ ਜਿਨ ਬਿਸਰਤ ਨਾਹੀ ॥   ਵਡਭਾਗੀ ਹਰਿ ਸੰਤ ਮਿਲਾਹੀ ॥   ਜਨਮ ਮਰਣ ਤਿਹ ਮੂਲੇ ਨਾਹੀ ॥੩॥

Ŧā kī saraṇ jin bisraṯ nāahī.   vadbẖāgī har sanṯ milāhī.   Janam maraṇ ṯih mūle nāhī ||3||

This is possible if we (taaki = see) look for the (saran-i = sanctuary) guidance (jin) of those who (naahi) do not (bisrat) forget the Master.

But only (vadbhaagi) a fortunate one (milaahi) finds (har-i sant) the Creator’s saint, the guru.

One who finds the guru and follows his teachings (tih) that person finds the Almighty and (naahi) does not (mooley) at all (janam) births and (maran) deaths. 3.

ਕਰਿ ਕਿਰਪਾ ਮਿਲੁ ਪ੍ਰੀਤਮ ਪਿਆਰੇ ॥   ਬਿਨਉ ਸੁਨਹੁ ਪ੍ਰਭ ਊਚ ਅਪਾਰੇ ॥   ਨਾਨਕੁ ਮਾਂਗਤੁ ਨਾਮੁ ਅਧਾਰੇ ॥੪॥੧॥੧੧੭॥

Kar kirpā mil parīṯam pi▫āre Bin▫o sunhu parabẖ ūcẖ apāre   Nānak māʼngaṯ nām aḏẖāre ||4||1||117||

My (pritam piaarey) Beloved, please (kar-i kirpa) be kind and (mil-i =meet) enable me to find You, o

(prabh) O Almighty, You are (ooch = high) beyond reach and (apaare) infinite – so I cannot get to you on my own; please (sunah-u= listen) this is my (binau) supplication to You.

I (maa’ngat) ask for (adhaarey) support/awareness and ability to obey (naam-u) Divine commands – the only way to find you. 4. 1. 117.

Page 204

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫

Rāg ga▫oṛī pūrbī mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Ragini Poorbi

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

One all-pervasive Creator who may be known with the grace of the true guru

Note: This Shabad, like many others in Gurbani uses the concept of a young woman seeking a husband. This metaphor for a seeker trying to find the Almighty within.

ਕਵਨ ਗੁਨ ਪ੍ਰਾਨਪਤਿ ਮਿਲਉ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Kavan gun parānpaṯ mila▫o merī mā▫ī ||1|| rahā▫o

(Kavan) which (gun) virtues do I have – I have none – that I may (milau) find (praanpati = master of life) the Creator, (meyri) my (maai) my mother. 1.

(Rahaau) dwell on this and reflect.

ਰੂਪ ਹੀਨ ਬੁਧਿ ਬਲ ਹੀਨੀ ਮੋਹਿ ਪਰਦੇਸਨਿ ਦੂਰ ਤੇ ਆਈ ॥੧॥

Rūp hīn buḏẖ bal hīnī mohi parḏesan ḏūr ṯe ā▫ī ||1||

I (heen = without) lack (roop) good looks, (budh-i) intellect or other (bal= strength) merits;

I am (pardesan) an alien – I have never participated in Sadhsangat or remembered/connected with the Master – (aaee) and have come (tey) from (door) far – no one knows me here 1.

ਨਾਹਿਨ ਦਰਬੁ ਨ ਜੋਬਨ ਮਾਤੀ ਮੋਹਿ ਅਨਾਥ ਕੀ ਕਰਹੁ ਸਮਾਈ ॥੨॥

Nāhin ḏarab na joban māṯī mohi anāth kī karahu samā▫ī. ||2||

(Naahin) I do not have (darab-u) wealth – of virtues – (na) nor do I have (maati = intoxicating) enticing (joban) youth.

I am (anaath = without a Master) hapless, please (karah-u samaai) unite me with you. 2.

ਖੋਜਤ ਖੋਜਤ ਭਈ ਬੈਰਾਗਨਿ ਪ੍ਰਭ ਦਰਸਨ ਕਉ ਹਉ ਫਿਰਤ ਤਿਸਾਈ ॥੩॥

Kẖojaṯ kẖojaṯ bẖa▫ī bairāgan parabẖ ḏarsan ka▫o ha▫o firaṯ ṯisā▫ī. ||3||

(Khojat khojat) after searching for long I (bhaee) have become (bairaagan-i) bereft of hope.

(Hau) I (phirat) wander (tisaaee) thirsty (kau) for (darsan) vision of (prabh) the Almighty. 3

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ ਨਾਨਕ ਸਾਧਸੰਗਿ ਮੇਰੀ ਜਲਨਿ ਬੁਝਾਈ ॥੪॥੧॥੧੧੮॥

Ḏīn ḏa▫i▫āl kirpāl parabẖ Nānak sāḏẖsang merī jalan bujẖā▫ī ||4||1||118||

(Prabh) the Master is (kirpal) kind and (daiaal) compassionate to this (deen) poor. IT led me to the guru

(sadhsang-i) the guru’s company/guidance (bujhaaee) quenches (meyri) my (jalan-i = burning) yearning. 4. 1. 118.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਪ੍ਰਭ ਮਿਲਬੇ ਕਉ ਪ੍ਰੀਤਿ ਮਨਿ ਲਾਗੀ ॥   ਪਾਇ ਲਗਉ ਮੋਹਿ ਕਰਉ ਬੇਨਤੀ ਕੋਊ ਸੰਤੁ ਮਿਲੈ ਬਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Parabẖ milbe ka▫o parīṯ man lāgī   Pā▫e laga▫o mohi kara▫o benṯī ko▫ū sanṯ milai badbẖāgī ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Preet-i) a loving yearning (kau) for (milbey) meeting/finding (prabh) the Eternal (laagi = touch) has arisen in (manni) in my mind.

I wish I (milai) find (ko-oo) some (baddbhhaagi) fortunate (sant-u = saint) guru – who has found the Master; (moh-i) shall (lagau) touch his (paaey) feet and (karau) make (beynti) supplication to help me find Almighty. 1.

(Rahaau) dwell on this and reflect.

ਮਨੁ ਅਰਪਉ ਧਨੁ ਰਾਖਉ ਆਗੈ ਮਨ ਕੀ ਮਤਿ ਮੋਹਿ ਸਗਲ ਤਿਆਗੀ ॥   ਜੋ ਪ੍ਰਭ ਕੀ ਹਰਿ ਕਥਾ ਸੁਨਾਵੈ ਅਨਦਿਨੁ ਫਿਰਉ ਤਿਸੁ ਪਿਛੈ ਵਿਰਾਗੀ ॥੧॥

Man arpa▫o ḏẖan rākẖa▫o āgai man kī maṯ mohi sagal ṯi▫āgī   Jo parabẖ kī har kathā sunāvai an▫ḏin fira▫o ṯis picẖẖai virāgī ||1||

(Moh-i) I shall (tiaagi) give up (man = mind, ki = of, mat-i view) my thinking faculty and (arpau= give away) surrender (man-u) my mind to the guru, and (raakhau) place (dhan) all my wealth (aagai) before him, i.e. forget my status and submit to the guru’s directions.

I (Jo = who) anyone who (sunaavai) relates to me (kathaa = story) about the Master I shall (andin – day after day) ever (phirau) walk (pichhai) after – follow – (tis) him/her (viraagi) longingly. 1.

ਪੂਰਬ ਕਰਮ ਅੰਕੁਰ ਜਬ ਪ੍ਰਗਟੇ ਭੇਟਿਓ ਪੁਰਖੁ ਰਸਿਕ ਬੈਰਾਗੀ ॥   ਮਿਟਿਓ ਅੰਧੇਰੁ ਮਿਲਤ ਹਰਿ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸੋਈ ਜਾਗੀ ॥੨॥੨॥੧੧੯॥

Pūrab karam ankur jab pargate bẖeti▫o purakẖ rasik bairāgī.   Miti▫o anḏẖer milaṯ har Nānak janam janam kī so▫ī jāgī ||2||2||119||

(Jab) when the – seeds of – (poorab) past (karam) deeds (pragte) come out as (ankur) sprout – i.e. past good deeds bear fruit – one (bheyttio) finds (purakh) the all-pervasive Creator who is both (rasik) enjoys the universe but is still (bairaagi) detached – present within the mind but hidden.

(Andher = darkness) ignorance of the mind (mitio) disappears and (har) the Creator (milat) is found in the mind. It is as if (soee = asleep) the dormant result of past deeds (jaagi = wakes up) has fructifies, says Nanak. 2. 2. 119.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਨਿਕਸੁ ਰੇ ਪੰਖੀ ਸਿਮਰਿ ਹਰਿ ਪਾਂਖ ॥   ਮਿਲਿ ਸਾਧੂ ਸਰਣਿ ਗਹੁ ਪੂਰਨ ਰਾਮ ਰਤਨੁ ਹੀਅਰੇ ਸੰਗਿ ਰਾਖੁ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Nikas re pankẖī simar har pāʼnkẖ   Mil sāḏẖū saraṇ gahu pūran rām raṯan hī▫are sang rākẖ ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Rey) o (pankhi = bird) human – you are possessed by allurments of the world-play; (simar-i) remember/conform to (har-i) Divine virtues and commands they act as (paa’nkh) wings to (nikas-u) come out – of their grip.

You can do this by (mil-i) finding (saadhoo) the guru; – following his teachings – (gahu= catch/take, saran refuge) place yourself in care and obedience of (pooran = complete) the perfect Master; ever (raakh-u) keep (ratan) the jewel of – invaluable – (raam = Creator) Divine virtues (sang-i) with (heearey) the mind. 1.

(Rahaau) dwell on this and reflect.

ਭ੍ਰਮ ਕੀ ਕੂਈ ਤ੍ਰਿਸਨਾ ਰਸ ਪੰਕਜ ਅਤਿ ਤੀਖ੍ਯ੍ਯਣ ਮੋਹ ਕੀ ਫਾਸ ॥   ਕਾਟਨਹਾਰ ਜਗਤ ਗੁਰ ਗੋਬਿਦ ਚਰਨ ਕਮਲ ਤਾ ਕੇ ਕਰਹੁ ਨਿਵਾਸ ॥੧॥

Bẖaram kī kū▫ī ṯarisnā ras pankaj aṯ ṯīkẖ▫yaṇ moh kī fās   Kātanhār jagaṯ gur gobiḏ cẖaran kamal ṯā ke karahu nivās||1||

You have fallen in (kuee) the well of (bhram) delusion, stuck in the (pankaj) quagmire of (trisna) craving for (ras) transitory pleasures, and have a (at-i) very (teekhyan = sharp) strong (phaas) noose of (moh) allurements of the world-play round your neck.

The only one (kaattanhaar) capable of cutting the noose and take you out is (jagat gur) the guide for the ======creatures, (gobind) master of the universe. (Karah-u) make your (nivaas) abode in (ta ke) IT’s (charan kamal) lotus feet – i.e. place yourself in Divine care and obedience. 1.

ਕਰਿ ਕਿਰਪਾ ਗੋਬਿੰਦ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਦੀਨਾ ਨਾਥ ਸੁਨਹੁ ਅਰਦਾਸਿ ॥   ਕਰੁ ਗਹਿ ਲੇਹੁ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੁਮਰੀ ਰਾਸਿ ॥੨॥੩॥੧੨੦॥

Kar kirpā gobinḏ parabẖ parīṯam ḏīnā nāth sunhu arḏās Kar gėh leho Nānak ke su▫āmī jī▫o pind sabẖṯumrī rās. ||2||3||120||

O (preetam) Beloved (prabh) Almighty, You are (gobind) Master of the universe, and (naath = master) helper of (deena) the hapless, (kar-i kirpa) kindly (sunah-u) listen to (ardaas-i) my supplication.

O (suaami) Master of fifth Nanak, the seeker. My (jeeo) soul and (pindd-u) body and (sabh) everything is (tumri) your (raas-i) capital – they are given by You; please (gah-i leyh-u) hold my (kar-u) hand and pull me out, i.e. lead me to the guru to obtain awareness of Divine virtues and commands and conform to them. 2. 3. 120.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਹਰਿ ਪੇਖਨ ਕਉ ਸਿਮਰਤ ਮਨੁ ਮੇਰਾ ॥   ਆਸ ਪਿਆਸੀ ਚਿਤਵਉ ਦਿਨੁ ਰੈਨੀ ਹੈ ਕੋਈ ਸੰਤੁ ਮਿਲਾਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Har pekẖan ka▫o simraṯ man merā Ās pi▫āsī cẖiṯva▫o ḏin rainī hai ko▫ī sanṯ milāvai nerā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. My mind (simrat = remembers) keeps thinking (kau) about how to (peykahn = see) have a vision of (har-i) the Creator.

(Piaasi= thirsty) yearning with (aas) hope, I (chitvau) think (din-u) day and (rainee) night if there is some (sant) saint/guru who may help me find the Master (neyra) nearby – i.e. within the mind without having to search elsewhere. 1.

(Rahaau) dwell on this and reflect.

ਸੇਵਾ ਕਰਉ ਦਾਸ ਦਾਸਨ ਕੀ ਅਨਿਕ ਭਾਂਤਿ ਤਿਸੁ ਕਰਉ ਨਿਹੋਰਾ ॥   ਤੁਲਾ ਧਾਰਿ ਤੋਲੇ ਸੁਖ ਸਗਲੇ ਬਿਨੁ ਹਰਿ ਦਰਸ ਸਭੋ ਹੀ ਥੋਰਾ ॥੧॥

Sevā kara▫o ḏās ḏāsan kī anik bẖāʼnṯ ṯis kara▫o nihorā   Ŧulā ḏẖār ṯole sukẖ sagle bin har ḏaras sabẖo hī thorā. ||1||

I shall (seyva karau) serve (daas) servants of (daasan ki) of servants/followers of the guru, and (karau = do) make (nihora) supplication (anik) in numerous (bhaa’nt) ways to (tis-u) them.

I do this because: I have (toley) weighed (sagley) all (sukh) comforts of the world-play (tula dhaar-i) on the weighing machine, i.e. experience, but found that (sabho) all of them are (thora) less useful (bin-u) except (har-i) Divine (daras = sight) Divine presence within, by which one shuns vices and remains at peace. 1.

ਸੰਤ ਪ੍ਰਸਾਦਿ ਗਾਏ ਗੁਨ ਸਾਗਰ ਜਨਮ ਜਨਮ ਕੋ ਜਾਤ ਬਹੋਰਾ ॥   ਆਨਦ ਸੂਖ ਭੇਟਤ ਹਰਿ ਨਾਨਕ ਜਨਮੁ ਕ੍ਰਿਤਾਰਥੁ ਸਫਲੁ ਸਵੇਰਾ ॥੨॥੪॥੧੨੧॥

Sanṯ parsāḏ gā▫e gun sāgar janam janam ko jāṯ bahorā.   Ānaḏ sūkẖ bẖetaṯ har Nānak janam kirṯārath safal saverā. ||2||4||121||

When (prasaad-i) with the grace/guidance of (sant) the guru one (gaae) sings/remembers/reflects on (gun saagar = sea of virtues) the virtuous Master; then whatever had been lost in (janam janam) birth after birth by not remembering the creator (jaat bahora) is received back – i.e. the vices leave and Naam, the Divine virtues come to the mind.

(Bheyttat) on finding (har-i) the Creator one experiences (anand) bliss and (sookh) comfort of union thus making (saveyra/saveyla = good time) the opportunity of (janam = birth) human birth – to unite with the Almighty – becomes (kirtaarath, saphal) a success. 2. 4. 121.

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ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫

Rāg ga▫oṛī pūrbī mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Raagini Poorbi.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be found with the true guru’s grace

ਕਿਨ ਬਿਧਿ ਮਿਲੈ ਗੁਸਾਈ ਮੇਰੇ ਰਾਮ ਰਾਇ ॥   ਕੋਈ ਐਸਾ ਸੰਤੁ ਸਹਜ ਸੁਖਦਾਤਾ ਮੋਹਿ ਮਾਰਗੁ ਦੇਇ ਬਤਾਈ ॥੧॥ ਰਹਾਉ ॥

Kin biḏẖ milai gusā▫ī mere rām rā▫e Ko▫ī aisā sanṯ sahj sukẖ▫ḏāṯa mohi mārag ḏe▫e baṯā▫ī ||1|| rahā▫o

(Kin bidh-i = by what method) how may (gusaaee) the Master of the world, (raaey = king) the Sovereign (raam) the all-pervasive Almighty be found?

How I wish I could find (koee) some (aisa) such (sant-u) guru who (dey-i bataaee) shows (moh-i) me (maarag-u) the path to the Almighty; and (sukhdaata = giver of comfort) gives me comfort and (sahj) poise. 1.

(Rahaau) dwell on this and reflect.

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ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਵਿਚਿ ਪੜਦਾ ਹਉਮੈ ਪਾਈ ॥   ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਸੋਇਆ ਇਹੁ ਭਰਮੁ ਕਹਹੁ ਕਿਉ ਜਾਈ ॥੧॥

Anṯar alakẖ na jā▫ī lakẖi▫ā vicẖ paṛ▫ḏā ha▫umai pā▫ī.   Mā▫i▫ā mohi sabẖo jag so▫i▫ā ih bẖaram kahhu ki▫o jā▫ī. ||1||

The Master is (alakh-u = without signs) Formless (antar-i) within, but (na jaaee) cannot be (lakhia) seen because (haumai) ego has (paaee) put (parrda) curtain (vich-i) in the mind.

This applies to all; (sabho) all (jag = world) creatures are (soia= asleep) inebriated (mohia = attached) lured by (maaia) temptations in the world-play; someone please (kahah-u) tell me (kio) how this (bharam) delusion/separation (jaaee) go/be removed 1.

ਏਕਾ ਸੰਗਤਿ ਇਕਤੁ ਗ੍ਰਿਹਿ ਬਸਤੇ ਮਿਲਿ ਬਾਤ ਨ ਕਰਤੇ ਭਾਈ ॥   ਏਕ ਬਸਤੁ ਬਿਨੁ ਪੰਚ ਦੁਹੇਲੇ ਓਹ ਬਸਤੁ ਅਗੋਚਰ ਠਾਈ ॥੨॥

Ėkā sangaṯ ikaṯ garihi basṯe mil bāṯ na karṯe bẖā▫ī.   Ėk basaṯ bin pancẖ ḏuhele oh basaṯ agocẖar ṯẖā▫ī. ||2||

The Master and the soul (eyka sangat-i = one company) are together, they (bastey) abide (ikat) in the same (grih-i = house) mind (mil-i) together but (na kartey) do not talk (baat) to each other, (bhaaiee) O brother.

The mind wishes to see the Almighty everywhere but the sensory organs cannot perceive IT,  (panch) the five sensory organs – of sight, hearing, smell, taste and touch enjoy everything else but (duheyley = uncomfortable) fail to perceive the (eyk = one, bast-u = thing) the Almighty. (Oh) that (bast-u = substance) Almighty is (tthaaee) at a place (agochar) beyond reach of the senses, i.e. is a spiritual experuence. 2.

ਜਿਸ ਕਾ ਗ੍ਰਿਹੁ ਤਿਨਿ ਦੀਆ ਤਾਲਾ ਕੁੰਜੀ ਗੁਰ ਸਉਪਾਈ ॥   ਅਨਿਕ ਉਪਾਵ ਕਰੇ ਨਹੀ ਪਾਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥੩॥

Jis kā garihu ṯin ḏī▫ā ṯālā kunjī gur sa▫upā▫ī   Anik upāv kare nahī pāvai bin saṯgur sarṇā▫ī. ||3||

(Jis ka = whose) the Creator, whose the (grih = house) abode mind is, (tin-i) That has (deeaa taala= given the lock) has put a lock on it and (saupaaee) given (kunji) the key to (gur) the guru.

People (upaav = efforts, karey = make) try many methods but (nahi) cannot (paavai) get entry (bin-u) without (sarnaaee = refuge) guidance of the (satigur) true guru. 3.

ਜਿਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਸਤਿਗੁਰ ਤਿਨ ਸਾਧਸੰਗਤਿ ਲਿਵ ਲਾਈ ॥   ਪੰਚ ਜਨਾ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ਹਰਿ ਨਾਨਕ ਭੇਦੁ ਨ ਭਾਈ ॥੪॥

Jin ke banḏẖan kāte saṯgur ṯin sāḏẖsangaṯ liv lā▫ī.   Pancẖ janā mil mangal gā▫i▫ā har Nānak bẖeḏ na bẖā▫ī. ||4||

(Jin key) those whose (bandhan) bondage to temptations the Almighty (satigur) true guru (kaattey = cuts) removes (tin) they – are led to the guru and – (laaee) fix (liv) attention on (saadhdangat-i = company of the guru) the guru’s guidance – to conform to Divine virtues and commands.

Then there is no (bheyd-u = difference) separation of the soul from (har-i = the Almighty) the Supreme Spirit, and o (bhaaee) brother; (panch = five, janaa = persons) all the sensory organs, i.e. one’s whole being (managal-u = song of joy of union, gaaiaa = sing) enjoys the spiritual experience, says fifth Nanak. 4.

ਮੇਰੇ ਰਾਮ ਰਾਇ ਇਨ ਬਿਧਿ ਮਿਲੈ ਗੁਸਾਈ ॥   ਸਹਜੁ ਭਇਆ ਭ੍ਰਮੁ ਖਿਨ ਮਹਿ ਨਾਠਾ ਮਿਲਿ ਜੋਤੀ ਜੋਤਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੨॥

Mere rām rā▫e in biḏẖ milai gusā▫ī   Sahj bẖa▫i▫ā bẖaram kẖin mėh nāṯẖā mil joṯī joṯ samā▫ī ||1|| rahā▫oḏūjā ||1||122||

(In bidh-i = this method) this is how (raam raaey) the Sovereign (raam) all-pervasive (gusaaee) Master of the world (milai) is found.

This is how (sahaj-u) poise (bhaiaa = happened) attained, (bhram-u) delusion (naattha = ransleavea (khin mah-i) instantly with (jot) soul (mil-i) meets (jot-i) the Supreme soul and (samaaee) merges in IT. 1.

(Dooja) second (rahaau) pause to reflect. 1. 122.

Note: It may be seen that the verse of the second Rahaau provides answers to the questions asked in the first above.