SGGS pp 320-323, Gauri Ki Vaar M: 5, Pauris 11 to 21 (final).
ਸਲੋਕ ਮ: ੫ ॥ ਕਾਮੁ ਨ ਕਰਹੀ ਆਪਣਾ ਫਿਰਹਿ ਅਵਤਾ ਲੋਇ ॥ ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸੁਖੁ ਕਿਨੇਹਾ ਹੋਇ ॥੧॥
Salok mėhlā 5 Kām na karhī āpṇā firėh avṯā loe Nānak nāe visāriai sukẖ kinehā hoe ||1||
Slok of the fifth Guru. A self-willed person (na karahi) does not carry out (aapna = own) his/her (kaam) job that is allotted to him/her, but (phirah-i) wanders (a-vataa = not going) in circles/aimlessly lured (loey-i = world) by the world-play.
But s/he also complains of suffering; (kineyha) how can there (hoey-i) be (sukh) comfort/peace (visaareeai = forgetting) ignoring (naaey/naam) Divine virtues and commands – the guide for life, says the fifth Nanak. 1.
ਮ: ੫ ॥ ਬਿਖੈ ਕਉੜਤਣਿ ਸਗਲ ਮਾਹਿ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥ ਨਾਨਕ ਜਨਿ ਵੀਚਾਰਿਆ ਮੀਠਾ ਹਰਿ ਕਾ ਨਾਉ ॥੨॥
Mėhlā 5 Bikẖai kauṛṯaṇ sagal māhi jagaṯ rahī laptāe Nānak jan vīcẖāriā mīṯẖā har kā nāo ||2||
Slok of the fifth Guru. (Kaurrtan-i = bitterness) restlessness caused by lure for (bikhai) vices is present (maah-i) in (sagal) all; it (rahi laptaaey-i = clings) afflicts everyone (jagat-i) in the world.
(Jan-i) humble devotees (veechaaria) reflect on, andfins conformance to (naau/naam) virtues and commands of (har-i) the Creator (meettha = sweet) the enjoyable, says fifth Nanak. 2.
ਪਉੜੀ ॥ ਇਹ ਨੀਸਾਣੀ ਸਾਧ ਕੀ ਜਿਸੁ ਭੇਟਤ ਤਰੀਐ ॥ ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਫਿਰਿ ਬਹੁੜਿ ਨ ਮਰੀਐ ॥
Paoṛī Ih nīsāṇī sāḏẖ kī jis bẖetaṯ ṯarīai Jamkankar neṛ na āvī fir bahuṛ na marīai
Paurri. How do we recognize a true saint/guru? (Ih) this is (neesaani) the sign of (saadh) the guru; he is one by (bheyttat) meeting and following (jis-u) whose example we (tareeai) swim across the world ocean i.e. overcome vices.
(Jam-kankar-u) agent of Divine justice and does not (aavaee) come (neyrr-i) near to detain, i.e. union with the Almighty is attained; and (phir-i) then one is not reborn to (mareeai) die again.
ਭਵ ਸਾਗਰੁ ਸੰਸਾਰੁ ਬਿਖੁ ਸੋ ਪਾਰਿ ਉਤਰੀਐ ॥ ਹਰਿ ਗੁਣ ਗੁੰਫਹੁ ਮਨਿ ਮਾਲ ਹਰਿ ਸਭ ਮਲੁ ਪਰਹਰੀਐ ॥
Bẖav sāgar sansār bikẖ so pār uṯrīai Har guṇ gufhu man māl har sabẖ mal parharīai
One then (paar-i utareeai) gets across (bhav saagar-u) the world ocean of (bikh) vices, (sansaar-u) the world, i.e. is not reborn and do not come back to (sansaar-u) the world again.overcoming (bikh = poison) temptations in (sansaar = world) the world-play;
(Gumphah-u) string (har-i) Divine (gun) virtues on (maal/maalaa) rosary (man-i) in the mind, i.e. as guide for the mind. This is how (sabh) all (mal-u = filth) vices from the mind (parhareeai = removed) are kept away.
ਨਾਨਕ ਪ੍ਰੀਤਮ ਮਿਲਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ਨਰਹਰੀਐ ॥੧੧॥
Nānak parīṯam mil rahe pārbarahm narharīai ||11||
This is how one (mil-i rahey = remains with) experiences presence of (preetam) the beloved (paarbrahm) Supreme Being, (narhareeai = man-lion) the Almighty destroyer of evil. 11.
ਸਲੋਕ ਮ: ੫ ॥ ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਜਿਨ ਹਰਿ ਵੁਠਾ ਚਿਤਿ ॥ ਗਾਲ੍ਹ੍ਹੀ ਅਲ ਪਲਾਲੀਆ ਕੰਮਿ ਨ ਆਵਹਿ ਮਿਤ ॥੧॥
Salok mėhlā 5 Nānak āe se parvāṇ hai jin har vuṯẖā cẖiṯ Gālĥī al palālīā kamm na āvahi miṯ ||1||
Slok of the fifth Guru. Says Nanak the fifth: (Sey) those (jin) in whose (chit-i) minds (har-i) the Creator (vuttha) abide i.e. those who conform to Divine virtues and commands, their (aaey = coming) human birth is (parvaan-u = accepted) successful.
(Al palaaleea) frivolous (gaalhi) talk i.e. indulging in material pursuits and meaningless rituals (aavah-i = come) are of no (ka’mm-i) use. 1.
ਮ: ੫ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਦ੍ਰਿਸਟੀ ਆਇਆ ਪੂਰਨ ਅਗਮ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਧਨੁ ਕੀਤਾ ਪੂਰੇ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥
Mėhlā 5 Pārbarahm parabẖ ḏaristī āiā pūran agam bismāḏ Nānak rām nām ḏẖan kīṯā pūre gur parsāḏ ||2||
Slok of the fifth Guru. Says Nanak the fifth: (Bismaad) the wondrous (paarbrahm-u) Supreme (prabh) Master is (pooran) all-pervasive but (agam) beyond comprehension; IT (dristti aaia) is seen within by one who, (prasaad-i) with grace/guidance (gur) guru of (poorey) the perfect, (keeta) makes awareness of (raam) Divine (naam-u) commands his/her (dhan-u) wealth i.e. lives by Naam, says fifth Nanak.
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ਪਉੜੀ ॥ ਧੋਹੁ ਨ ਚਲੀ ਖਸਮ ਨਾਲਿ ਲਬਿ ਮੋਹਿ ਵਿਗੁਤੇ ॥ ਕਰਤਬ ਕਰਨਿ ਭਲੇਰਿਆ ਮਦਿ ਮਾਇਆ ਸੁਤੇ ॥
Paoṛī Ḏẖohu na cẖalī kẖasam nāl lab mohi viguṯe Karṯab karan bẖaleriā maḏ māiā suṯe
Pauri Some persons are (vigutey) possessed (lab-i) by greed for money and (moh-i) lured by temptations butbtry to pretend as dedicated, but (dhoh-u) deception does not (chali) work (naal-i) with (khasam) the Master.
They (sutey = asleep) are inebriated (mad-i) with intoxication of (maaia) money but (karan) perform/display (kartab) acts of (bhaleyria) virtue, i.e. try to show their piety.
ਫਿਰਿ ਫਿਰਿ ਜੂਨਿ ਭਵਾਈਅਨਿ ਜਮ ਮਾਰਗਿ ਮੁਤੇ ॥ ਕੀਤਾ ਪਾਇਨਿ ਆਪਣਾ ਦੁਖ ਸੇਤੀ ਜੁਤੇ ॥
Fir fir jūn bẖavāīan jam mārag muṯe Kīṯā pāin āpṇā ḏukẖ seṯī juṯe
They are (mute = left) put (maarg-i) on the path of (jam) Divine justice, detained and denied union with the Almighty, and (bhavaaaaan-i) put in (joon-i) womb, i.e. are born (phir-i phir-i) again and again.
They are (jutey) yoked (siau) with (dukh seyti) with pain, i.e. subjected to suffering, they (paain-i) receive/face the consequences of (aapna) their own (keeta) deeds.
ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸਭ ਮੰਦੀ ਰੁਤੇ ॥੧੨॥
Nānak nāe visāriai sabẖ manḏī ruṯe ||12||
If (visaareeai) one forgets/ignores (naaey/naam) to conform to Divine virtues and commands, then (sabh) all (rutey) seasons are (mandi) evil i.e. then one suffers all the time. 12.
ਸਲੋਕ ਮ: ੫ ॥ ਉਠੰਦਿਆ ਬਹੰਦਿਆ ਸਵੰਦਿਆ ਸੁਖੁ ਸੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਸਲਾਹਿਐ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥੧॥
Salok mėhlā 5 Uṯẖanḏiā bahanḏiā suvanḏiā sukẖ soe Nānak nām salāhiai man ṯan sīṯal hoe ||1||
Slok of the fifth Guru. Says fifth Nanak. One remains at (sukh-u) peace (uttha’ndia) when standing up, (baha’ndia) and (sva’ndia) while asleep – in whatever state s/he is; (salaahiai) by praising Divine virtues – and emulating them, one avoids transgressions – his/her (man-u, tan-u) mind and body (hoey = become) are (seetal = cooled) calm – free of worries/restlessness. 1.
ਮ: ੫ ॥ ਲਾਲਚਿ ਅਟਿਆ ਨਿਤ ਫਿਰੈ ਸੁਆਰਥੁ ਕਰੇ ਨ ਕੋਇ ॥ ਜਿਸੁ ਗੁਰੁ ਭੇਟੈ ਨਾਨਕਾ ਤਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥
Mėhlā 5 Lālacẖ atiā niṯ firai suārath kare na koe Jis gur bẖetai nānkā ṯis man vasiā soe ||2||
Slok of the fifth Guru. A self-willed person (nit) ever (phirai) wanders/leads life, (atia = smeared) under the influence of (laalach-i) greed – for transitory gains – and (karey na) does not strive for (suaarath = personal benefit) real/lasting good for the self – which is possible by living according to Divine commands.
Only (jis-u) one who (bheyttai = meets) finds the guru – and follows his teachings – (tis-u) in his/her (man) mind (soey = that) the Almighty abides i.e. that person remembers/conforms to the Master’s virtues and commands, says fifth Nanak. 2.
ਪਉੜੀ ॥ ਸਭੇ ਵਸਤੂ ਕਉੜੀਆ ਸਚੇ ਨਾਉ ਮਿਠਾ ॥ ਸਾਦੁ ਆਇਆ ਤਿਨ ਹਰਿ ਜਨਾਂ ਚਖਿ ਸਾਧੀ ਡਿਠਾ ॥
Paoṛī Sabẖe vasṯū kauṛīā sacẖe nāo miṯẖā Sāḏ āiā ṯin har janāʼn cẖakẖ sāḏẖī diṯẖā
Paurri. Sabhey) all (vastoo) things are (kaurreea) bitter – they keep one restless; only conformance (naau/naam) virtues commands of (sachey) the Eternal Master is (mittha) sweet – it brings peace here and in the hereafter.
This (saad-u = taste) experience (aaia) comes (tin) to those (saadhi janaa’n) seekers of the Creator who (chakh-i ditthaa = taste) comply and enjoy.
ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਲਿਖਿਆ ਮਨਿ ਤਿਸੈ ਵੁਠਾ ॥ ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ॥
Pārbarahm jis likẖiā man ṯisai vuṯẖā Ik niranjan rav rahiā bẖāo ḏuyā kuṯẖā
Awareness of Naam (vuttha) abides (man-i) in the mind of (tisai) only that person in whose destiny (paarbrahm-i) the Supreme Being (likhia) has written, i.e. leads to the guru to obtain awareness.
Then one (kuttha = murders) drives out (duyaa) other Bhaau) ideas and (ik) the One (niranjan-u = unstained) pristine Master sees (rav-i rahiaa) present in mind and everywhere.
ਹਰਿ ਨਾਨਕੁ ਮੰਗੈ ਜੋੜਿ ਕਰ ਪ੍ਰਭੁ ਦੇਵੈ ਤੁਠਾ ॥੧੩॥
Har Nānak mangai joṛ kar parabẖ ḏevai ṯuṯẖā ||13||
Says fifth Nanak the seeker, One who (mangai) asks this (jorr-i kari = with folded hands) humbly (prabh) the Almighty (tuttha) is pleased (deyvai) to give to him/her. 13.
ਸਲੋਕ ਮ: ੫ ॥ ਜਾਚੜੀ ਸਾ ਸਾਰੁ ਜੋ ਜਾਚੰਦੀ ਹੇਕੜੋ ॥ ਗਾਲ੍ਹ੍ਹੀ ਬਿਆ ਵਿਕਾਰ ਨਾਨਕ ਧਣੀ ਵਿਹੂਣੀਆ ॥੧॥
Salok mėhlā 5 Jācẖṛī sā sār jo jācẖanḏī hekṛo Gālĥī biā vikār Nānak ḏẖaṇī vihūṇīā ||1||
Slok of the fifth Guru. (Sa) that (jaachrri) supplication is (saar-u) sublime/best (jo) which (jaachandi) asks for (heykrro) the One Master i.e. the best thing to ask is obedience to the Creator.
All (biaa) other (gaalhi = talk) talk/things (vihoonia) bereft of obedience to (dhani) the Master are (vicar/beykaar) useless. 1.
ਮ: ੫ ॥ ਨੀਹਿ ਜਿ ਵਿਧਾ ਮੰਨੁ ਪਛਾਣੂ ਵਿਰਲੋ ਥਿਓ ॥ ਜੋੜਣਹਾਰਾ ਸੰਤੁ ਨਾਨਕ ਪਾਧਰੁ ਪਧਰੋ ॥੨॥
Mėhlā 5 Nīhi jė viḏẖā man pacẖẖāṇū virlo thio Joṛanhārā sanṯ Nānak pāḏẖar paḏẖro ||2||
Slok of the fifth Guru. One (j-i) whose (ma’nn-u) mind is (vidha) pierced (neeh-i) with love, i.e one who sincerely seeks the Creator, that person (pachhaanoo = recognised) is found (theeo) to bw (virlo) rare.
Such a person is (sant) the Guru; he (jorranhaara = uniter) leads to the Almighty on (padhro) plain /easy (paadhar-u) path, i.e. obeyingNaam, rather than engage in rituals or austerities. 2.
ਪਉੜੀ ॥ ਸੋਈ ਸੇਵਿਹੁ ਜੀਅੜੇ ਦਾਤਾ ਬਖਸਿੰਦੁ ॥ ਕਿਲਵਿਖ ਸਭਿ ਬਿਨਾਸੁ ਹੋਨਿ ਸਿਮਰਤ ਗੋਵਿੰਦੁ ॥
Paoṛī Soī sevihu jīaṛe ḏāṯā bakẖsinḏ Kilvikẖ sabẖ binās hon simraṯ govinḏ
Paurri. (Jeearrey) o human being, (seyvih-u = serve) obey (soee) only that (daata = giver) beneficent Master who is (bakhsind-u) gracious – who can fulfil wishes.
It is (simrat) by remembering/obeying (govind-u) the Master of the world alone that (sabh) all (kilvikh = sins) wrongdoings (hoey) are (binaas-u hon-i = are destroyed) end – and one becomes eligible for union with the Almighty.
ਹਰਿ ਮਾਰਗੁ ਸਾਧੂ ਦਸਿਆ ਜਪੀਐ ਗੁਰਮੰਤੁ ॥ ਮਾਇਆ ਸੁਆਦ ਸਭਿ ਫਿਕਿਆ ਹਰਿ ਮਨਿ ਭਾਵੰਦੁ ॥ ਧਿਆਇ ਨਾਨਕ ਪਰਮੇਸਰੈ ਜਿਨਿ ਦਿਤੀ ਜਿੰਦੁ ॥੧੪॥
Har mārag sāḏẖū ḏasiā japīai gurmanṯ Māiā suāḏ sabẖ fikiā har man bẖāvanḏ Ḏẖiāe Nānak parmesrai jin ḏiṯī jinḏ ||14||
(Saadhoo) the guru (dasiaa) tells/reminds of (maarag-u) the path ordained by (har-i) the Almighty and (japeeai) remember/conform to (gurmant-u) directions of the guru.
(Sabh-i) all (suaad = tastes) pleasures of (maaia) temptations in the world-play seem (phikia) insipid, when (har-i) the Almighty becomes (bhaavand-u) likeable (man-i) to the mind, i.e. conformance to Naam gives real/lsting peace.
O human being, (dhiaaey) keep in your consciousness (parmeysrai) the Supreme Master (jin-i) who (diti) gave (jind-u) life i.e. i.e. conform to Naam/Divine commands the guide for life. 14.
Note: The next Slok mentions ਵਤ (vat) meaning the desired moisture in the soil. For any crop to be productive, the soil should have appropriate moisture, and the seeds appropriate to the season sowed. This is metaphor for conditioning the mind for spiritual success as described below.
ਸਲੋਕ ਮ: ੫ ॥ ਵਤ ਲਗੀ ਸਚੇ ਨਾਮ ਕੀ ਜੋ ਬੀਜੇ ਸੋ ਖਾਇ ॥ ਤਿਸਹਿ ਪਰਾਪਤਿ ਨਾਨਕਾ ਜਿਸ ਨੋ ਲਿਖਿਆ ਆਇ ॥੧॥
Salok mėhlā 5 vaṯ lagī sacẖe nām kī jo bīje so kẖāe Ŧisėh parāpaṯ nānkā jis no likẖiā āe ||1||
Slok of the fifth Guru. When the soil has the necassary (vat/vatar) moisture, i.e. mind is conditioned (ki) of/with conformance to (sachey = true) inevitable (naam) Divine commands then, (jo) what (beejai) sows, s/he (khaaey) eats/reaps, i.e. one’s efforts at finding the Almighty are fruitful
Awarenss of Naam (praapat-i) is obtained (tisah-i) with that person (jis no) with whom (aaey) comes (likhia) written, i.e. who has the aptitude based on past deeds, says fifth Nanak. 1.
ਮ: ੫ ॥ ਮੰਗਣਾ ਤ ਸਚੁ ਇਕੁ ਜਿਸੁ ਤੁਸਿ ਦੇਵੈ ਆਪਿ ॥ ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਨਾਨਕ ਸਾਹਿਬ ਦਾਤਿ ॥੨॥
Mėhlā 5 Mangṇā ṯa sacẖ ik jis ṯus ḏevai āp Jiṯ kẖāḏẖai man ṯaripaṯīai Nānak sāhib ḏāṯ ||2||
Slok of the fifth Guru. If there is something worth (ma’ngna) asking, (ta) then let that be (sach-u) the eternal Divine virtues of the Almighty; but only that person receives them (jis-u) with whom the Master (aap-i) IT-self (tus-i) is pleased (deyvai) to give i.e they come by Divine grace.
This is a (data-i) benediction from (sahib) the Master (khaadhai = by eating) by experiencing which (man-u) the mind (tripteeai) is satiated i.e. asks nothing else. 2.
ਪਉੜੀ ॥ ਲਾਹਾ ਜਗ ਮਹਿ ਸੇ ਖਟਹਿ ਜਿਨ ਹਰਿ ਧਨੁ ਰਾਸਿ ॥ ਦੁਤੀਆ ਭਾਉ ਨ ਜਾਣਨੀ ਸਚੇ ਦੀ ਆਸ ॥
Paoṛī Lāhā jag mėh se kẖatėh jin har ḏẖan rās Ḏuṯīā bẖāo na jāṇnī sacẖe ḏī ās
Pauri Human conduct in life is like business dealings. The way the latter require capital to do business, human conduct should be backed by obedience to Divine virtues and commands.
(Sey) that person (khattah-i = earns) attains (laaha = profit) success – of union with the Creator – (mah-i) in (jag = world) human life, who has (dhan-u raasi = wealth as capital) the resource of awareness of commands of (har-i) the Almighty.
Such a person (aas) has hope only (di = of) from (sachey) the Eternal Master; and (na) does not (jaanani = know) think of (dooja bhaau) other ideas.
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