SGGS pp 864-866, Gondd M; 5, Shabads 7-13

 

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੀ ਮੂਰਤਿ ਮਨ ਮਹਿ ਧਿਆਨੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮੰਤ੍ਰੁ ਮਨੁ ਮਾਨ ॥ ਗੁਰ ਕੇ ਚਰਨ ਰਿਦੈ ਲੈ ਧਾਰਉ ॥ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਸਦਾ ਨਮਸਕਾਰਉ ॥੧॥

Gond mėhlā 5.  Gur kī mūraṯ man mėh ḏẖi▫ān.  Gur kai sabaḏ manṯar man mān.  Gur ke cẖaran riḏai lai ḏẖāra▫o.  Gur pārbarahm saḏā namaskāra▫o. ||1||

 

Composition of the fifth Guru in Raga Gondd. I (dhiaan-u = pay attention) keep in mind (moorat-i = image) life-example of (gur) the guru (mah-i) in my (man) mind; and (maan) consider (sabad-i) words (kai) of the guru (mantr-u) a mantra or guide – to follow.

I (lai dhaarau  = place) keep (charan = feet) teachings of the guru (ridai) in mind; and (sadaa) ever (namskaarau) pay obeisance to the guru as embodiment of (paarbrahm-u) the Supreme Being, i.e. take the guru’s directions as Divine commands. 1.

 

ਮਤ ਕੋ ਭਰਮਿ ਭੁਲੈ ਸੰਸਾਰਿ ॥ ਗੁਰ ਬਿਨੁ ਕੋਇ ਨ ਉਤਰਸਿ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Maṯ ko bẖaram bẖulai sansār.  Gur bin ko▫e na uṯras pār. ||1|| rahā▫o.

 

(Mat) let not (ko) anyone (sansaar-i) in the world – the human being – (bhulai) be misled (bharam-i) in delusion – that s/he can do without the guru; (koey na) no one (utras-i = lands, paar-i = on far shore) gets across the world-ocean, i.e. cannot overcome vices in the world-play and get to the Almighty, (bin-u) without following the guru. 1.

(Rahaau) pause and reflect on this.

 

ਭੂਲੇ ਕਉ ਗੁਰਿ ਮਾਰਗਿ ਪਾਇਆ ॥ ਅਵਰ ਤਿਆਗਿ ਹਰਿ ਭਗਤੀ ਲਾਇਆ ॥ ਜਨਮ ਮਰਨ ਕੀ ਤ੍ਰਾਸ ਮਿਟਾਈ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਬੇਅੰਤ ਵਡਾਈ ॥੨॥

Bẖūle ka▫o gur mārag pā▫i▫ā.  Avar ṯi▫āg har bẖagṯī lā▫i▫ā.  Janam maran kī ṯarās mitā▫ī.  Gur pūre kī be▫anṯ vadā▫ī. ||2||

 

(Gur-i) the guru (paaiaa) puts (maarag-i) on the path, one (bhooley) who has gone astray i.e. guides to overcome temptations and live by Divine virtues and commands. He guides to (tiaag-i) give up (avar) other pursuits and (laaiaa) engages in (bhagti = devotion) obedience to (har-i) the Almighty.

One who follows the guru, shuns transgressions and his/her (traas) fear of retribution for wrongdoings (ki) of (janam janam = birth after birth) past births is (mittaaee = erased) removed; (vaddaaee) virtues of (poorey) the prefect guru are (beyant = unlimited) beyond count. 2.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਊਰਧ ਕਮਲ ਬਿਗਾਸ ॥ ਅੰਧਕਾਰ ਮਹਿ ਭਇਆ ਪ੍ਰਗਾਸ ॥ ਜਿਨਿ ਕੀਆ ਸੋ ਗੁਰ ਤੇ ਜਾਨਿਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮੁਗਧ ਮਨੁ ਮਾਨਿਆ ॥੩॥

Gur parsāḏ ūraḏẖ kamal bigās.  Anḏẖkār mėh bẖa▫i▫ā pargās.  Jin kī▫ā so gur ṯe jāni▫ā.  Gur kirpā ṯe mugaḏẖ man māni▫ā. ||3||

 

The way a lotus flower withers and droops in absence of water; the (kamal = lotus) human mind (ooradh = is inverted/droops) withers and cannot resist temptations when it forgets virtues and commands of the Almighty; but (prasaad-i = with grace) with the guru’s guidance – s/he recalls Divine commands and obeys them; that is how the mind-lotus (bigaas) blossoms.

(Mah-i) in (andhkaar) darkness caused, i.e. with the mind blinded by attachments, one becomes oblivious of the Master within, but with the guru’s teachings the mind (bhaiaa) is (paragaas) illuminated – becomes conscious of Divine commands.

One (jaania) knows/recognizes within (so = that) the Creator (jin-i) who (keeaa) created him/her; (mugadh) the foolish (man) mind – which had turned away from the Almighty (maaniaa = accepts) develops faith (tey) with (kirpa) kindness – kind guidance – of (gur) the guru. 3. 

 

ਗੁਰੁ ਕਰਤਾ ਗੁਰੁ ਕਰਣੈ ਜੋਗੁ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਹੈ ਭੀ ਹੋਗੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭਿ ਇਹੈ ਜਨਾਈ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਪਾਈਐ ਭਾਈ ॥੪॥੫॥੭॥

Gur karṯā gur karṇai jog.  Gur parmesar hai bẖī hog.  Kaho Nānak parabẖ ihai janā▫ī.  Bin gur mukaṯ na pā▫ī▫ai bẖā▫ī. ||4||5||7||

 

Teachings of (gur-u) the guru are from (karta) the Creator and (jog-u) worth (karnai = doing) carrying out. Teachings of (gur-u) the guru are from (parmeysar-u) Supreme Master who (hai) is and (bhi) also (hog-u) shall be, i.e. is eternal – and hence the guru’s teachings are forever.

(Kahu) says fifth Nanak: (Prabh-i) the Almighty (janaaee) causes understanding of (ihai) this; o (bhaaee) dear, (mukat-i) emancipation from vices in life and from rebirth on death (na paaeeai) is not attained (bin-u) without following (gur) the guru. 5. 5. 7.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਗੁਰੂ ਗੁਰੂ ਗੁਰੁ ਕਰਿ ਮਨ ਮੋਰ ॥ ਗੁਰੂ ਬਿਨਾ ਮੈ ਨਾਹੀ ਹੋਰ ॥

Gond mėhlā 5.  Gurū gurū gur kar man mor.  Gurū binā mai nāhī hor.

 

Composition of the fifth Guru in Raga Gondd: O (mor) my (man) mind, ever (kar-i = do) obey the teachings, and follow the example, of (gur-u) the great guru; there is (naahi) none (hor) other (binaa) except the guru (mai) for me to follow.

 

ਗੁਰ ਕੀ ਟੇਕ ਰਹਹੁ ਦਿਨੁ ਰਾਤਿ ॥ ਜਾ ਕੀ ਕੋਇ ਨ ਮੇਟੈ ਦਾਤਿ ॥੧॥

Gur kī tek rahhu ḏin rāṯ.  Jā kī ko▫e na metai ḏāṯ. ||1||

 

(Din-u) day and (raat-i) night, i.e. in all activities, (rahahu = remain) conduct yourself by (tt-ek = support) teachings of (gur) the guru, (ja ki) whose (daat-i) benedictions (ko-e na) no one can (m-ettai) efface, i.e. whose teachings cannot be over-ruled by anyone. 1.

 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Gur parmesar eko jāṇ.  Jo ṯis bẖāvai so parvāṇ. ||1|| rahā▫o.

 

(Jaan-u = know) consider (gur-u) the guru and the Almighty (parmeyasar-u) Supreme Master (eyko) as one; because (jo) what (bhaavai = pleases) is approved by (tis-u = that) the guru is (parvaan-u) accepted by the Almighty. 1

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਚਰਣੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗੈ ॥ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੈ ॥

Gur cẖarṇī jā kā man lāgai.  Ḏūkẖ ḏaraḏ bẖaram ṯā kā bẖāgai.

 

One (ja ka) whose (man) mind (laagai) attaches (charni) to the feet, i.e. who carries out instructions, of the guru; (ta ka = of that) his/her (dookh-u) grief, (darad-u = pain) suffering and (bhram-u) delusion – of lack of faith in the Almighty – (bhaagai = runs) leave.

 

ਗੁਰ ਕੀ ਸੇਵਾ ਪਾਏ ਮਾਨੁ ॥ ਗੁਰ ਊਪਰਿ ਸਦਾ ਕੁਰਬਾਨੁ ॥੨॥

Gur kī sevā pā▫e mān.  Gur ūpar saḏā kurbān. ||2||

 

One (paaey) receives (maan-u) honor, i.e. is accepted for union with the Almighty, (seva = service) by complying with instructions (ki) of the guru – to live by Divine virtues and commands. I (sadaa) ever (kurbaan-u = am sacrifice, oopar-i = on) do whatever the guru directs. 2.

 

ਗੁਰ ਕਾ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥ ਗੁਰ ਕੇ ਸੇਵਕ ਕੀ ਪੂਰਨ ਘਾਲ ॥

Gur kā ḏarsan ḏekẖ nihāl.  Gur ke sevak kī pūran gẖāl.

 

(Deykhi) seeing (darsan-u) sight, i.e. finding the guru and following his teachings – to live by Divine virtues and commands, (nihaal) brings happiness – as there is nothing then to fear.

(Ghaal = toil) actions of (seyvak = servant) one who follows the guru are (pooran = perfect) rewarded – by acceptance by the Almighty.

 

ਗੁਰ ਕੇ ਸੇਵਕ ਕਉ ਦੁਖੁ ਨ ਬਿਆਪੈ ॥ ਗੁਰ ਕਾ ਸੇਵਕੁ ਦਹ ਦਿਸਿ ਜਾਪੈ ॥੩॥

Gur ke sevak ka▫o ḏukẖ na bi▫āpai.  Gur kā sevak ḏah ḏis jāpai. ||3||

 

(Dukh-u) distress does not (biaapai = happen) befall (kau) to (seyvak = servant) a follower (key) of the guru; the guru’s follower (jaapai = gets known) is appreciated (dah = ten, dis-i = in directions) everywhere. 3.

 

ਗੁਰ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਰਹਿਆ ਸਮਾਇ ॥

Gur kī mahimā kathan na jā▫e.  Pārbarahm gur rahi▫ā samā▫e.

 

(Mahima = praise) virtues of the guru (na jaaey) cannot (kathan-u = tell) be praised enough; because the guru is manifestation (paarbrahm-u) the Supreme Being who is (rahiaa samaaey) all-pervasive – and beyond description.

 

ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਪੂਰੇ ਭਾਗ ॥ ਗੁਰ ਚਰਣੀ ਤਾ ਕਾ ਮਨੁ ਲਾਗ ॥੪॥੬॥੮॥

Kaho Nānak jā ke pūre bẖāg.  Gur cẖarṇī ṯā kā man lāg. ||4||6||8||

 

(Kahu) says Guru Nanak the fifth: The person (ja key) whose (bhaag) fortune (poorey) is perfect, i.e. who is bestowed Divine grace based on past deeds, (ta ka = of that) his/her (man-u) mind (lag) attaches to (charni) feet, i.e. conducts the self by instructions of (gur) the guru. 4. 6. 8.

 

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Note: The message from this Shabad by the fifth Guru is the guru receives inspiration from the Almighty to guide. In other words, the guru’s teachings are in consonance with what the Creator expects the creatures to do. We should obey the guru with dedication.

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਗੁਰੁ ਮੇਰੀ ਪੂਜਾ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ ਗੁਰੁ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਭਗਵੰਤੁ ॥ ਗੁਰੁ ਮੇਰਾ ਦੇਉ ਅਲਖ ਅਭੇਉ ॥ ਸਰਬ ਪੂਜ ਚਰਨ ਗੁਰ ਸੇਉ ॥੧॥

Gond mėhlā 5.  Gur merī pūjā gur gobinḏ.  Gur merā pārbarahm gur bẖagvanṯ.  Gur merā ḏe▫o alakẖ abẖe▫o.  Sarab pūj cẖaran gur se▫o. ||1||

 

Composition of the fifth Guru in Raga Gondd.  Following the teachings of (gur-u) the guru is (pooja) worship (meyri = my) for me because they are from the Almighty (gobind-u) Master of the world. I believe that teachings of the guru come from (paarbrahm-u) the Supreme Being and have (bhagvant-u) great majesty/importance.

Teachings of the guru are from (alakh = ineffable, abheyo = whose mysteries are unknown) the Almighty and (deo) the deserving of respect (meyra = my) for me. (Seyo) serving at (charan) feet, i.e. obedience to teachings of the guru covers (sarab) all forms of (pooj) worship. 1.

 

ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨਾਹੀ ਮੈ ਥਾਉ ॥ ਅਨਦਿਨੁ ਜਪਉ ਗੁਰੂ ਗੁਰ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Gur bin avar nāhī mai thā▫o.  An▫ḏin japa▫o gurū gur nā▫o. ||1|| rahā▫o.

 

There is no (avar-u) other (thaau = place to go to) support/guide (bin-u) except the guru. I (andin-u = everyday) ever (japau) keep in mind the teachings of the guru about (gur) the great (naau) Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰੁ ਮੇਰਾ ਗਿਆਨੁ ਗੁਰੁ ਰਿਦੈ ਧਿਆਨੁ ॥ ਗੁਰੁ ਗੋਪਾਲੁ ਪੁਰਖੁ ਭਗਵਾਨੁ ॥ ਗੁਰ ਕੀ ਸਰਣਿ ਰਹਉ ਕਰ ਜੋਰਿ ॥ ਗੁਰੂ ਬਿਨਾ ਮੈ ਨਾਹੀ ਹੋਰੁ ॥੨॥

Gur merā gi▫ān gur riḏai ḏẖi▫ān.  Gur gopāl purakẖ bẖagvān.  Gur kī saraṇ raha▫o kar jor.  Gurū binā mai nāhī hor. ||2||

 

(Meyra = my) for me, (gur-u) the guru’s teachings are (giaan-u) the knowledge worth having (ridai) in my mind, and (dhiaan-u) paying attention to. The guru’s teachings take me to the (purakh-u) the all-pervasive Almighty, (gopaal-u) the Sustainer of the world and (bhagvaan-u) Master of destiny.

I (rahau = remain) have placed myself (saran-i = in sanctuary) in care, i.e. conduct myself by will, of the guru, (jor-i/jorr-i) with folded (kar) hands, i.e. humbly accepting his directions; (mai) I have none (hor-u) other to rely on (binaa) except the guru. 2.

 

ਗੁਰੁ ਬੋਹਿਥੁ ਤਾਰੇ ਭਵ ਪਾਰਿ ॥ ਗੁਰ ਸੇਵਾ ਜਮ ਤੇ ਛੁਟਕਾਰਿ ॥ ਅੰਧਕਾਰ ਮਹਿ ਗੁਰ ਮੰਤ੍ਰੁ ਉਜਾਰਾ ॥ ਗੁਰ ਕੈ ਸੰਗਿ ਸਗਲ ਨਿਸਤਾਰਾ ॥੩॥

Gur bohith ṯāre bẖav pār.  Gur sevā jam ṯe cẖẖutkār.  Anḏẖkār mėh gur manṯar ujārā.  Gur kai sang sagal nisṯārā. ||3||

 

The guru’s teachings are (bohith-u) the ship that (taarey) ferries one (paar-i) across (bhav = world) the world ocean, i.e. enables to overcome vices in the world-play and not be reborn. (Seyva = service) by following the guru’s teachings (chhuttkaar-i) freedom from (jam = agent of death) vices is obtained.

(Mantr-u) teachings of (gur) the guru are like (ujaara/ujaala) light (mah-i) in (andhkaar) darkness, i.e. they enlighten an ignorant mind on the purpose of human birth. (Sagal) everyone (sang-i) in company of the guru (nistaara = swims across the night – metaphor for transitory life like travelers stopping for the night) overcomes vices and is not reborn in the world. 3.

 

ਗੁਰੁ ਪੂਰਾ ਪਾਈਐ ਵਡਭਾਗੀ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਦੂਖੁ ਨ ਲਾਗੀ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਗੁਰੁ ਨਾਨਕੁ ਨਾਨਕੁ ਹਰਿ ਸੋਇ ॥੪॥੭॥੯॥

Gur pūrā pā▫ī▫ai vadbẖāgī.  Gur kī sevā ḏūkẖ na lāgī.  Gur kā sabaḏ na metai ko▫e.  Gur Nānak Nānak har so▫e. ||4||7||9||

 

(Poora) the perfect guru (paaeeai) is found (vaddbhaagi) with good fortune – Divine grace. (Dookh-u) grief does not (laagi) touch one (seyva = service) by following the guru’s teachings – of living by Divine virtues and commands.

(Na koey) no one can (meyttai = erase) countermand the guru’s (sabad-u) word. (Gur-u) the guru’s teachings are (naanak-u) Nanak the guru, who is embodiment of (soey = that) the One (har-i) Almighty. 4. 7. 9.

 

Page 865

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਰਾਮ ਰਾਮ ਸੰਗਿ ਕਰਿ ਬਿਉਹਾਰ ॥ ਰਾਮ ਰਾਮ ਰਾਮ ਪ੍ਰਾਨ ਅਧਾਰ ॥ ਰਾਮ ਰਾਮ ਰਾਮ ਕੀਰਤਨੁ ਗਾਇ ॥ ਰਮਤ ਰਾਮੁ ਸਭ ਰਹਿਓ ਸਮਾਇ ॥੧॥

Gond mėhlā 5.  Rām rām sang kar bi▫uhār.  Rām rām rām parān aḏẖār.  Rām rām rām kīrṯan gā▫e.  Ramaṯ rām sabẖ rahi▫o samā▫e. ||1||

 

Composition of the fifth Guru in Raga Gondd: O human being, (kar-i = do, biohaar = dealings) conduct yourself (sang-i) with Naam or virtues and commands of (raam raam) the all-pervasive Master, in mind; Naam of (raam raam raam) the Almighty is (adhaar = support) the guide for (praan) life, i.e. in thought, word and deed.

(Gaaey) sing (keertan-u) praise and emulate virtues of (raam raam raam) the Almighty in thought, word and deed; (ramat) the all-pervasive (raam-u) Almighty (rahio) is (samaaey) present (sabh) in everyone/thing. 1.

 

ਸੰਤ ਜਨਾ ਮਿਲਿ ਬੋਲਹੁ ਰਾਮ ॥ ਸਭ ਤੇ ਨਿਰਮਲ ਪੂਰਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Sanṯ janā mil bolhu rām.  Sabẖ ṯe nirmal pūran kām. ||1|| rahā▫o.

 

(Mil-i) together with (sant = saints/seekers, janaa = people) holy congregation (bolhu = utter) praise – and learn to emulate – virtues of (raam) the Almighty; this is the most (nirmal = pure) virtuous act of all and (pooran) fulfills (kaam = desires) wishes – to unite with the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਰਾਮ ਰਾਮ ਧਨੁ ਸੰਚਿ ਭੰਡਾਰ ॥ ਰਾਮ ਰਾਮ ਰਾਮ ਕਰਿ ਆਹਾਰ ॥ ਰਾਮ ਰਾਮ ਵੀਸਰਿ ਨਹੀ ਜਾਇ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰਿ ਦੀਆ ਬਤਾਇ ॥੨॥

Rām rām ḏẖan sancẖ bẖandār.  Rām rām rām kar āhār.  Rām rām vīsar nahī jā▫e.  Kar kirpā gur ḏī▫ā baṯā▫e. ||2||

 

(Sanch-i = accumulate) keep adding (bhanddaar = store) more and more of (dhan-u) the wealth of Naam or virtues of (raam raam) the Almighty, – by living by them – these will be counted to your credit when account of deeds is taken; (kar-i) make (raam raam) Divine virtues and commands (aahaar = food) the sustenance for the soul.

Raam Raam should not (veesar jaaey) be forgotten; (gur-i) the guru (kar-i kirpa) kindly (deeaa bataaey = told) gave this awareness. 2.

 

ਰਾਮ ਰਾਮ ਰਾਮ ਸਦਾ ਸਹਾਇ ॥ ਰਾਮ ਰਾਮ ਰਾਮ ਲਿਵ ਲਾਇ ॥ ਰਾਮ ਰਾਮ ਜਪਿ ਨਿਰਮਲ ਭਏ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਗਏ ॥੩॥

Rām rām rām saḏā sahā▫e.  Rām rām rām liv lā▫e.  Rām rām jap nirmal bẖa▫e.  Janam janam ke kilbikẖ ga▫e. ||3||

 

Awareness of (raam raam raam) Naam – in thought, word and deed – is (sadaa) ever (sahaaee) helpful; (laaey) fix (liv) focus on Naam in thought, word and deed.

Those who (jap-i) keep in mind (raam raam) Divine virtues and commands (bhaey) are (nirmal = pure) freed of vices; (kilbikh) influence of wrongdoings (janam janam = birth after birth) of the past births (gae-e = go) are dispelled from the Mind. 3.

 

ਰਮਤ ਰਾਮ ਜਨਮ ਮਰਣੁ ਨਿਵਾਰੈ ॥ ਉਚਰਤ ਰਾਮ ਭੈ ਪਾਰਿ ਉਤਾਰੈ ॥ ਸਭ ਤੇ ਊਚ ਰਾਮ ਪਰਗਾਸ ॥ ਨਿਸਿ ਬਾਸੁਰ ਜਪਿ ਨਾਨਕ ਦਾਸ ॥੪॥੮॥੧੦॥

Ramaṯ rām janam maraṇ nivārai.  Ucẖraṯ rām bẖai pār uṯārai.  Sabẖ ṯe ūcẖ rām pargās.  Nis bāsur jap Nānak ḏās. ||4||8||10||

 

(Ramat = remembering) keeping in mind commands of (raam) the Almighty (nivaarai) ends cycles of (janam) births and (maran-u) deaths. (Uchrat = uttering) praise and emulation of virtues of (raam) the Almighty (paar-i = at far bank, utaarai = drop) ferries one across (bhai/bhav = world) the world-ocean – to the Almighty and escape rebirth.

(Pargaas = light) awareness of virtues of (raam) the Almighty is (ooch) the most sublime knowledge (tey) of (sabh) all. (Jap-i) keep it in mind (nis-i) night and (baasur) day, i.e. in all activities, says (daas = servant) humble fifth Nanak. 10.

 

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Note: In the Shabad below the fifth Guru shows how the Almighty protects IT’s devotees from vices in the world-play.

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਉਨ ਕਉ ਖਸਮਿ ਕੀਨੀ ਠਾਕਹਾਰੇ ॥ ਦਾਸ ਸੰਗ ਤੇ ਮਾਰਿ ਬਿਦਾਰੇ ॥ ਗੋਬਿੰਦ ਭਗਤ ਕਾ ਮਹਲੁ ਨ ਪਾਇਆ ॥ ਰਾਮ ਜਨਾ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ॥੧॥
Gond mėhlā 5.  Un ka▫o kẖasam kīnī ṯẖākhāre.  Ḏās sang ṯe mār biḏāre.  Gobinḏ bẖagaṯ kā mahal na pā▫i▫ā.  Rām janā mil mangal gā▫i▫ā. ||1||

 

Composition of the fifth guru in Raga Gondd: (Khasam-i) the Master (keenee = does, tthaakhaarey = obstacle) obstructs (un kau = them) the vices; that is why they are (bidaarey) kept away (sang = company, tey = from) from touching (daas = servants) the devotees.

They cannot (paaiaa) get to (mahal-u = palace/abode) where (bhagat) devotees of the Almighty (gobind) Master of the world are. (Janaa = people) men/women of (raam) God (mil-i) get together and (gaaiaa) sing (mangal-u) praise of the Almighty. 1.

 

ਸਗਲ ਸ੍ਰਿਸਟਿ ਕੇ ਪੰਚ ਸਿਕਦਾਰ ॥ ਰਾਮ ਭਗਤ ਕੇ ਪਾਨੀਹਾਰ ॥੧॥ ਰਹਾਉ ॥

Sagal sarisat ke pancẖ sikḏār.  Rām bẖagaṯ ke pānīhār. ||1|| rahā▫o.

 

(Panch) the five vices – lust, anger, greed, attachment to the world-play and vanity – are (sikdaar) leaders who drive (sagal) the whole (sristt-i = universe) humankind; but they are (paanihaar = water-carriers, servants) under control of (bhagat) the devotees of (raam) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜਗਤ ਪਾਸ ਤੇ ਲੇਤੇ ਦਾਨੁ ॥ ਗੋਬਿੰਦ ਭਗਤ ਕਉ ਕਰਹਿ ਸਲਾਮੁ ॥ ਲੂਟਿ ਲੇਹਿ ਸਾਕਤ ਪਤਿ ਖੋਵਹਿ ॥ ਸਾਧ ਜਨਾ ਪਗ ਮਲਿ ਮਲਿ ਧੋਵਹਿ ॥੨॥

Jagaṯ pās ṯe leṯe ḏān.  Gobinḏ bẖagaṯ ka▫o karahi salām.  Lūt lehi sākaṯ paṯ kẖovėh.  Sāḏẖ janā pag mal mal ḏẖovėh. ||2||

 

They (leytey = take) collect (daan-u = alms) taxes, i.e. obtain submission, (tey) from (jagat = world) everyone but (karah-i = do, salaam-u = salute) acknowledge subservience to, i.e. are under control of (bhagat) devotees of the Almighty.

They (loott-i leyh-i) rob (saakat = worshipper of Shakti) the material seekers of goodness and the latter (khovah-i) lose (pat-i) honor – are not accepted by the Almighty. But they (mal-i mal-i = rub, dhovah-i = wash) thoroughly wash (pag) feet of, i.e. totally submit to (saadh = santly, janaa = people) seekers of the Almighty. 2.

 

ਪੰਚ ਪੂਤ ਜਣੇ ਇਕ ਮਾਇ ॥ ਉਤਭੁਜ ਖੇਲੁ ਕਰਿ ਜਗਤ ਵਿਆਇ ॥ ਤੀਨਿ ਗੁਣਾ ਕੈ ਸੰਗਿ ਰਚਿ ਰਸੇ ॥ ਇਨ ਕਉ ਛੋਡਿ ਊਪਰਿ ਜਨ ਬਸੇ ॥੩॥

Pancẖ pūṯ jaṇe ik mā▫e.  Uṯ▫bẖuj kẖel kar jagaṯ vi▫ā▫e.  Ŧīn guṇā kai sang racẖ rase.  In ka▫o cẖẖod ūpar jan base. ||3||

 

(Ik) a (maaey) mother, i.e. the world-play (janey) gave birth to (panch) the five (poot) sons, i.e. these five vices result from attachment to the world-play – relations, wealth, pleasures etc. The Creator (viaaey) creates (jagat) the world – the creatures in different ways like (utbhuj) birth from soil – four types of creatures namely from Anddaj = egg, Jeyraj = womb, Seytaj = from perspiration, Utbhuj = from soil – qnd made this (kheyl-u) play – with the vices around.

The creatures are (rasey) absorbed and (rach-i) engrossed (sang-i) with (teen) the three (guna) attributes of ego – Tamas, Rajas and Sattva. (Jan) the devotees (chhodd-i) leave these and (basey) live (oopar-i) above (in kau) these, i.e. transcend the material attributes. 3.

 

ਕਰਿ ਕਿਰਪਾ ਜਨ ਲੀਏ ਛਡਾਇ ॥ ਜਿਸ ਕੇ ਸੇ ਤਿਨਿ ਰਖੇ ਹਟਾਇ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤਿ ਪ੍ਰਭ ਸਾਰੁ ॥ ਬਿਨੁ ਭਗਤੀ ਸਭ ਹੋਇ ਖੁਆਰੁ ॥੪॥੯॥੧੧॥

Kar kirpā jan lī▫e cẖẖadā▫e.  Jis ke se ṯin rakẖe hatā▫e.  Kaho Nānak bẖagaṯ parabẖ sār.  Bin bẖagṯī sabẖ ho▫e kẖu▫ār. ||4||9||11||

 

The Almighty (kar-i kirpa) is kind to (lee-ey) have (jan) the devotees (chhaddaaey) freed from these; ONE (jis key) whose the devotees they are (tin-i) that Master (rakhey) keeps them (hattaaey) away from vices.

(Kah-u) says fifth Nanak: (Bhagat-i) devotion to (prabh) the Almighty is (saar) sublime; (sabh) all those (bin-u = without) bereft of (bhagti) devotion (hoey) are (khuaar) frustrated in trying to unite with the Almighty – and are reborn. 4. 9. 11.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟੇ ਹਰਿ ਨਾਇ ॥ ਦੁਖ ਬਿਨਸੇ ਸੁਖ ਕੀਨੋ ਠਾਉ ॥ ਜਪਿ ਜਪਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਘਾਏ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਸਗਲ ਫਲ ਪਾਏ ॥੧॥

Gond mėhlā 5.  Kal kales mite har nā▫e.  Ḏukẖ binse sukẖ kīno ṯẖā▫o.  Jap jap amriṯ nām agẖā▫e.  Sanṯ parsāḏ sagal fal pā▫e. ||1||

 

Composition of the fifth Guru in Raga Gondd: (Kaleys) strife caused (kal-i) conflicts, i.e. duality, is (mittey = erased) obviated by living by (naa-e/naam) virtues and commands of (har-i) the Almighty – the only Master. (dukh) distress (binsey = destroyed) ends and (keeno) makes (tthaau) place for (sukh) peace of mind.

Those who (jap-i japi) ever keep in mind (amrit) the life-giving (naam) Divine virtues and commands, are (aghaaey = sated) satisfied – do not run elsewhere. (Prasaad-i = with grace) with guidance (sant) of the guru, they (paaey) attain (phal = fruit) fulfillment of (sagal) all their wishes – by union with the Almighty. 1.

 

ਰਾਮ ਜਪਤ ਜਨ ਪਾਰਿ ਪਰੇ ॥ ਜਨਮ ਜਨਮ ਕੇ ਪਾਪ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥

Rām japaṯ jan pār pare.  Janam janam ke pāp hare. ||1|| rahā▫o.

 

(Japat) by keeping in mind virtues and commands of (raam) the Almighty, (jan) the devotees (parey = land) get (paar-i) across the world-ocean, because influence of (paap) transgressions of (janm janam = birth after birth) all past births (harey) are removed. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕੇ ਚਰਨ ਰਿਦੈ ਉਰਿ ਧਾਰੇ ॥ ਅਗਨਿ ਸਾਗਰ ਤੇ ਉਤਰੇ ਪਾਰੇ ॥ ਜਨਮ ਮਰਣ ਸਭ ਮਿਟੀ ਉਪਾਧਿ ॥ ਪ੍ਰਭ ਸਿਉ ਲਾਗੀ ਸਹਜਿ ਸਮਾਧਿ ॥੨॥

Gur ke cẖaran riḏai ur ḏẖāre.  Agan sāgar ṯe uṯre pāre.  Janam maraṇ sabẖ mitī upāḏẖ.  Parabẖ si▫o lāgī sahj samāḏẖ. ||2||

 

Those who (dhaarey) keep (charan = feet) directions of the guru (ur-i) in mind; they (utrey = land, paarey = far shore) get across (saagar) the ocean (agan-i) of fire, i.e. overcome vices and get across to the Almighty, not to be reborn.

(Sabh) all (upaadh-i) afflictions including (janam) births and (maran) deaths (mitti) are removed. And one (laagi) attains (sahj-i) steadfast (samaadh-i) focus on obedience (siau) to (prabh) the Almighty. 2.

 

ਥਾਨ ਥਨੰਤਰਿ ਏਕੋ ਸੁਆਮੀ ॥ ਸਗਲ ਘਟਾ ਕਾ ਅੰਤਰਜਾਮੀ ॥ ਕਰਿ ਕਿਰਪਾ ਜਾ ਕਉ ਮਤਿ ਦੇਇ ॥ ਆਠ ਪਹਰ ਪ੍ਰਭ ਕਾ ਨਾਉ ਲੇਇ ॥੩॥

Thān thananṯar eko su▫āmī.  Sagal gẖatā kā anṯarjāmī.  Kar kirpā jā ka▫o maṯ ḏe▫e.  Āṯẖ pahar parabẖ kā nā▫o le▫e. ||3||

 

The same (eyko) One Master is present (thaan = places, thanantar-i = between places) everywhere; IT (antajaami) knows the minds (ka) of (sagal) all (ghattaa = bodies) creatures.

One (ja kau) whom the Almighty (kar-i kirpa) kindly (dey-i) gives (mat) the good sense; s/he (ley-i = takes) acknowledges and lives by (naau/naam) virtues and commands of (prabh) the Almighty (aatth = eight, pahar = three hour periods) round the clock – an all activities. 3.

 

ਜਾ ਕੈ ਅੰਤਰਿ ਵਸੈ ਪ੍ਰਭੁ ਆਪਿ ॥ ਤਾ ਕੈ ਹਿਰਦੈ ਹੋਇ ਪ੍ਰਗਾਸੁ ॥ ਭਗਤਿ ਭਾਇ ਹਰਿ ਕੀਰਤਨੁ ਕਰੀਐ ॥ ਜਪਿ ਪਾਰਬ੍ਰਹਮੁ ਨਾਨਕ ਨਿਸਤਰੀਐ ॥੪॥੧੦॥੧੨॥

Jā kai anṯar vasai parabẖ āp.  Ŧā kai hirḏai ho▫e pargās.  Bẖagaṯ bẖā▫e har kīrṯan karī▫ai.  Jap pārbarahm Nānak nisṯarī▫ai. ||4||10||12||

 

One (ja kai) in whose (antar-i = inside) mind (prabh-u) the Almighty (vasai = abides) is remembered, i.e. who is aware of Divine virtues and commands; in (hirdai) the mind (ta kai) of that person (hoe y happens) comes (pragaas-u = illumination) awareness of Divine virtues and commands as guide for life.

We should (kareeai = do, keertan-u = singing of praises) praise – acknowledge and live by virtues and commands of the Almighty with (bhaaey) loving (bhagat-i) devotion. Because, it is by (jap-i) keeping in mind Naam of (paarbtahm-u) the Supreme Being that we (nistareeai = swim across the night/life) are not reborn, says fifth Nanak. 4. 10. 12.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੇ ਚਰਨ ਕਮਲ ਨਮਸਕਾਰਿ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਇਸੁ ਤਨ ਤੇ ਮਾਰਿ ॥ ਹੋਇ ਰਹੀਐ ਸਗਲ ਕੀ ਰੀਨਾ ॥ ਘਟਿ ਘਟਿ ਰਮਈਆ ਸਭ ਮਹਿ ਚੀਨਾ ॥੧॥

Gond mėhlā 5.  Gur ke cẖaran kamal namaskār.  Kām kroḏẖ is ṯan ṯe mār.  Ho▫e rahī▫ai sagal kī rīnā.  Gẖat gẖat rama▫ī▫ā sabẖ mėh cẖīnā. ||1||

 

Composition of the fifth Guru in Raag Gondd: (Namsakaar-i) pay obeisance to (kamal) the lotus (charan) feet (key) of, i.e. respect and carry out directions of, (gur) the guru; and (maar-i = kill) dispel the vices of (kaam) lust, (krodh) anger etc. (tey) from (is-u) this human (tan = body) mind.

We should (hoey raheeai) be (reena) the dust of the feet of – be humble in dealing with – (sagal = all) everyone; we would do that if we (cheena) recognize presence of (ramaeeaa) the Almighty (mah-i) in (ghatt-i ghatt-i) everybody/mind. 1.

 

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ਇਨ ਬਿਧਿ ਰਮਹੁ ਗੋਪਾਲ ਗੁਬਿੰਦੁ ॥ ਤਨੁ ਧਨੁ ਪ੍ਰਭ ਕਾ ਪ੍ਰਭ ਕੀ ਜਿੰਦੁ ॥੧॥ ਰਹਾਉ ॥

In biḏẖ ramhu gopāl gobinḏ.  Ŧan ḏẖan parabẖ kā parabẖ kī jinḏ. ||1|| rahā▫o.

 

(In) this (bidh-i = method) is how to (ramh-u = remember) be conscious of the Almighty (gopaal) Sustainer and (gobind-u) Master of the world: Remembering that (tan-u) body and (dhan-u) wealth are (ka = of) given by (prabh) the Almighty and (jind-u) life is also given by the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਜੀਅ ਪ੍ਰਾਨ ਕੋ ਇਹੈ ਸੁਆਉ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਜਾਨੁ ਪ੍ਰਭੁ ਸੰਗਿ ॥ ਸਾਧ ਪ੍ਰਸਾਦਿ ਹਰਿ ਸਿਉ ਮਨੁ ਰੰਗਿ ॥੨॥

Āṯẖ pahar har ke guṇ gā▫o.  Jī▫a parān ko ihai su▫ā▫o.  Ŧaj abẖimān jān parabẖ sang.  Sāḏẖ parsāḏ har si▫o man rang. ||2||

 

(Gaau) sing – praise and emulate – (gun) virtues of (har-i) the Almighty (aath pahar) round the clock – in all activities. This is the (suaau) purpose of (jeea praan = life) human birth.

(Taj-i) give up (abhimaan-u) pride – be humble and you will (jaan =know) realize that (prabh) the Almighty is (sang-i) with you; (prasaad-i) with grace/guidance of (saadh) the guru, develop (rang-i) love (sio) with (har-i) the Almighty, in (man-u) mind. 2.

 

ਜਿਨਿ ਤੂੰ ਕੀਆ ਤਿਸ ਕਉ ਜਾਨੁ ॥ ਆਗੈ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲ ਹੋਇ ਨਿਹਾਲੁ ॥ ਰਸਨਾ ਨਾਮੁ ਜਪਤ ਗੋਪਾਲ ॥੩॥

Jin ṯūʼn kī▫ā ṯis ka▫o jān.  Āgai ḏargėh pāvai mān.  Man ṯan nirmal ho▫e nihāl.  Rasnā nām japaṯ gopāl. |3||

 

(Jaan-u = know) acknowledge, and obey, instructions (tis kau = that) of the Creator (jin-i) who (keeaa) created you; this is how one (paavai) receives (maan-u) honor – is honorably received – (dargah) in Divine court.

With this practice, (man-u = mind) thoughts and (tan-u = body) actions are (nirmal = pure) free of vices; while (rasna) the tongue (japat) remembers the Almighty (gopaal) Sustainer of the world. 3.

 

ਕਰਿ ਕਿਰਪਾ ਮੇਰੇ ਦੀਨ ਦਇਆਲਾ ॥ ਸਾਧੂ ਕੀ ਮਨੁ ਮੰਗੈ ਰਵਾਲਾ ॥ ਹੋਹੁ ਦਇਆਲ ਦੇਹੁ ਪ੍ਰਭ ਦਾਨੁ ॥ ਨਾਨਕੁ ਜਪਿ ਜੀਵੈ ਪ੍ਰਭ ਨਾਮੁ ॥੪॥੧੧॥੧੩॥

Kar kirpā mere ḏīn ḏa▫i▫ālā.  Sāḏẖū kī man mangai ravālā.  Hohu ḏa▫i▫āl ḏeh parabẖ ḏān.  Nānak jap jīvai parabẖ nām. ||4||11||13||

 

O (meyrey) my daiaala) compassionate Master, please (kar-i kirpa) be kind to (deen) this poor man; and fulfill the wish of my (man-u) mind; it (mangai) begs for (ravaala) the dust of the feet of, i.e. to be at the feet of – submit to the teachings of – (saadhoo) the guru.

Please (hohu) be (daiaal) kind and (deyhu) give me (daan-u = alms) the benediction – to find and follow the guru, o (prabh) Almighty. Fifth Nanak – every creature, (jeevai) lives, i.e. does not fall prey to vices, by (japi-i = remembering) keeping in mind (naam) virtues and commands of, and thus be acceptable to You, (prabh) the Almighty. 4. 11 13.