SGGS pp 247-248, Gaurri M: 5, Asttpadees 1-2.

ਰਾਗੁ ਗਉੜੀ ਛੰਤ ਮਹਲਾ ੫
Rāg ga▫oṛī cẖẖanṯ mėhlā 5

Composition of the fifth Guru in Raga Gaurri, (Chhant) the song of love for the Almighty.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

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

ਮੇਰੈ ਮਨਿ ਬੈਰਾਗੁ ਭਇਆ ਜੀਉ ਕਿਉ ਦੇਖਾ ਪ੍ਰਭ ਦਾਤੇ ॥ ਮੇਰੇ ਮੀਤ ਸਖਾ ਹਰਿ ਜੀਉ ਗੁਰ ਪੁਰਖ ਬਿਧਾਤੇ ॥
Merai man bairāg bẖa▫i▫ā jī▫o ki▫o ḏekẖā parabẖ ḏāṯe. Mere mīṯ sakẖā har jī▫o gur purakẖ biḏẖāṯe.

(Meyrai) my (man-i) mind (bhaia) has developed (bairaag-u) the yearning; (kiau) how I may (deykha) have Your vision, o (daatey = giver) beneficent (prabh) Almighty within. You are (meyrey) my (meet) friend and (sakhaa) companion, o (gur) great (purakh) all-pervasive (bidhaatey) Creator – but I am ignorant of Your presence.

ਪੁਰਖੋ ਬਿਧਾਤਾ ਏਕੁ ਸ੍ਰੀਧਰੁ ਕਿਉ ਮਿਲਹ ਤੁਝੈ ਉਡੀਣੀਆ ॥ ਕਰ ਕਰਹਿ ਸੇਵਾ ਸੀਸੁ ਚਰਣੀ ਮਨਿ ਆਸ ਦਰਸ ਨਿਮਾਣੀਆ ॥
Purkẖo biḏẖāṯā ek sarīḏẖar ki▫o milah ṯujẖai udīṇī▫ā. Kar karahi sevā sīs cẖarṇī man ās ḏaras nimāṇī▫ā.

My Master, You are (eyk) the only one (purkho bidhaata) all-pervasive Creator; I (uddeeneeaa = sad) year (kiau) how to (milah-i) meet (tujha) You (sreedhar-u = husband of Sree the goddess of wealth/Master of the world-play) the sustainer.

(Kar) my hands (karah-i = do, seyva = service) carry out bidding, (sees-u) forehead bows on (charni) feet – i.e. I humbly live in obedience to You – and (nimaania) humbly (aas) wish for Your (daras) look forward to have vision of You.

ਸਾਸਿ ਸਾਸਿ ਨ ਘੜੀ ਵਿਸਰੈ ਪਲੁ ਮੂਰਤੁ ਦਿਨੁ ਰਾਤੇ॥ ਨਾਨਕ ਸਾਰਿੰਗ ਜਿਉ ਪਿਆਸੇ ਕਿਉ ਮਿਲੀਐ ਪ੍ਰਭ ਦਾਤੇ ॥੧॥
Sās sās na gẖaṛī visrai pal mūraṯ ḏin rāṯe. Nānak sāring ji▫o pi▫āse ki▫o milī▫ai parabẖ ḏāṯe. ||1||

The Almighty is (na visrai) not forgotten i.e. I remember You, (saas-I saas-i) with every breath for even (gharry, pal-u, moorat-u) short while (din-u) day and (raatey) night.

I yearn (kiau) how (mileeai) to meet (daatey = giver) beneficent (prabh) Almighty within (jiau) like (saaring) the rain bird (piaasey) thirst for the rain drop to fall in its mouth. 1.

ਇਕ ਬਿਨਉ ਕਰਉ ਜੀਉ ਸੁਣਿ ਕੰਤ ਪਿਆਰੇ ॥ ਮੇਰਾ ਮਨੁ ਤਨੁ ਮੋਹਿ ਲੀਆ ਜੀਉ ਦੇਖਿ ਚਲਤ ਤੁਮਾਰੇ ॥
Ik bin▫o kara▫o jī▫o suṇ kanṯ pi▫āre. Merā man ṯan mohi lī▫ā jī▫o ḏekẖ cẖalaṯ ṯumāre.

I, the soul-wife (karau) make (ik = one) this (binau) supplication, (sun-i) listen, my (piaarey) dear (kant) spouse.

(Meyra) my (man-u) mind and (tan-u) body (moh-i leeaa) has been charmed (deykh-i) seeing (tumaarey) Your (chalat) plays in the world.

ਚਲਤਾ ਤੁਮਾਰੇ ਦੇਖਿ ਮੋਹੀ ਉਦਾਸ ਧਨ ਕਿਉ ਧੀਰਏ ॥ ਗੁਣਵੰਤ ਨਾਹ ਦਇਆਲੁ ਬਾਲਾ ਸਰਬ ਗੁਣ ਭਰਪੂਰਏ ॥
Cẖalṯā ṯumāre ḏekẖ mohī uḏās ḏẖan ki▫o ḏẖīr▫e. Guṇvanṯ nāh ḏa▫i▫āl bālā sarab guṇ bẖarpūr▫e.

(Dhan) the soul-wife (mohi) charmed (deykh-i) by seeing (tumaarey) Your (chalta) plays, (udaaas = sad) yearns (dheeraey) for solace/Divine vision.

(naah) The Almighty-husband is (gunvant) meritorious, (daiaal-u) kind, (baala) youthful and (bharpooraey) filled with (sarab) all (gunaa) virtues,

ਪਿਰ ਦੋਸੁ ਨਾਹੀ ਸੁਖਹ ਦਾਤੇ ਹਉ ਵਿਛੁੜੀ ਬੁਰਿਆਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਘਰਿ ਆਵਹੁ ਨਾਹ ਪਿਆਰੇ ॥੨॥
Pir ḏos nāhī sukẖah ḏāṯe ha▫o vicẖẖuṛī buri▫āre. Binvanṯ Nānak ḏa▫i▫ā ḏẖārahu gẖar āvhu nāh pi▫āre. ||2||

It is not (dos-u) fault of (pir) my Master, (daatey) the giver (sukhah) of comfort/peace; (hau) I am (vichhuri) separated from You because of my (buriaarey) wrongdoings.
Third Nanak (binvant-i) makes supplication: Please (daiaa dhaarah-u) be compassionate and (aavah-u) come (ghar-i) home, i.e. enable to experience Your presence, o (piaarey) beloved (naah) Master. 2.

ਹਉ ਮਨੁ ਅਰਪੀ ਸਭੁ ਤਨੁ ਅਰਪੀ ਅਰਪੀ ਸਭਿ ਦੇਸਾ ॥ ਹਉ ਸਿਰੁ ਅਰਪੀ ਤਿਸੁ ਮੀਤ ਪਿਆਰੇ ਜੋ ਪ੍ਰਭ ਦੇਇ ਸਦੇਸਾ ॥
Ha▫o man arpī sabẖ ṯan arpī arpī sabẖ ḏesā. Ha▫o sir arpī ṯis mīṯ pi▫āre jo parabẖ ḏe▫e saḏesā.

(Hau) I shall (arpi) offer (man-u) mind, (tan-u) body, (sabh-u) everything, and (arpi) offer (deysa = country) land property. And (hau) I shall (arpi) offer my (sir) head/life to (tis-u) that (piaarey) dear (meet) friend, (jo) who (dey-i) gives (sadeysa) message of (prabh) the Almighty, i.e. imparts awareness of Divine virtues and commands as guide for life.

ਅਰਪਿਆ ਤ ਸੀਸੁ ਸੁਥਾਨਿ ਗੁਰ ਪਹਿ ਸੰਗਿ ਪ੍ਰਭੂ ਦਿਖਾਇਆ ॥ ਖਿਨ ਮਾਹਿ ਸਗਲਾ ਦੂਖੁ ਮਿਟਿਆ ਮਨਹੁ ਚਿੰਦਿਆ ਪਾਇਆ ॥
Arpi▫ā ṯa sīs suthān gur pėh sang parabẖū ḏikẖā▫i▫ā. Kẖin māhi saglā ḏūkẖ miti▫ā manhu cẖinḏi▫ā pā▫i▫ā.

When I (sees-u) head, i.e. killed my ego, and (arpiaa) made offering my (suthaan-i = good place where God is present) mind (pah-i) to (gur) the guru, he (dikhaaiaa) showed the Almighty-husband present.

(Sagla) all (dookh-u) pain of separation from the Almighty (mittiaa) removed as I (paaiaa) found the Almighty as (chindiaa) wished (manah-u) from the mind.

ਦਿਨੁ ਰੈਣਿ ਰਲੀਆ ਕਰੈ ਕਾਮਣਿ ਮਿਟੇ ਸਗਲ ਅੰਦੇਸਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਕੰਤੁ ਮਿਲਿਆ ਲੋੜਤੇ ਹਮ ਜੈਸਾ ॥੩॥
Ḏin raiṇ ralī▫ā karai kāmaṇ mite sagal anḏesā. Binvanṯ Nānak kanṯ mili▫ā loṛ▫ṯe ham jaisā. ||3||

Now (kaaman-i) the soul-wife (raleeaa karey = makes merry) remains happy (din-u rain-i) day and night; (sagal) all her (andesa) apprehensions about not finding IT (mittey) have been removed.
Third Nanak (binvant-i) submits: I, the soul-wife/seeker (miliaa) obtained (kant-u) Almighty-husband (jaisa) as I (loorrtey) sought. 3.

ਮੇਰੈ ਮਨਿ ਅਨਦੁ ਭਇਆ ਜੀਉ ਵਜੀ ਵਾਧਾਈ ॥ ਘਰਿ ਲਾਲੁ ਆਇਆ ਪਿਆਰਾ ਸਭ ਤਿਖਾ ਬੁਝਾਈ ॥
Merai man anaḏ bẖa▫i▫ā jī▫o vajī vāḏẖā▫ī. Gẖar lāl ā▫i▫ā pi▫ārā sabẖ ṯikẖā bujẖā▫ī.

The soul-wife says: Now (anad-u) bliss (bhaiaa) is experienced in (meyrai) my (man-i) mind, I (vaji) have received (vaadaaee) congratulations, i.e. the Almighty has approved my deeds.

(Laal-u) the beloved (aaiaa) has come (ghar-i) home; this has (bujhaaee) quenched (sabh) all (tikhaa) thirst, i.e. my wishes have been fulfilled.

ਮਿਲਿਆ ਤ ਲਾਲੁ ਗੁਪਾਲੁ ਠਾਕੁਰੁ ਸਖੀ ਮੰਗਲੁ ਗਾਇਆ ॥ ਸਭ ਮੀਤ ਬੰਧਪ ਹਰਖੁ ਉਪਜਿਆ ਦੂਤ ਥਾਉ ਗਵਾਇਆ ॥
Mili▫ā ṯa lāl gupāl ṯẖākur sakẖī mangal gā▫i▫ā. Sabẖ mīṯ banḏẖap harakẖ upji▫ā ḏūṯ thā▫o gavā▫i▫ā.

With (milia) finding the (laal, gopal, thaakur) my beloved Master, the sustainer of the universe and the Master of all, (sakhi = friends) girlfriends (gaaiaa) are singing songs of (mangal) joy – as on a wedding.
(Sabh) all (meet, bandhap = friends and relatives) all associates (upjia) express

(harakh-u) happiness; (doot) the messengers of evil – which separated me from the Almighty – (gavaaia) have lost (thaau) this place – i.e. they have been banished from the mind.

ਅਨਹਤ ਵਾਜੇ ਵਜਹਿ ਘਰ ਮਹਿ ਪਿਰ ਸੰਗਿ ਸੇਜ ਵਿਛਾਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਸਹਜਿ ਰਹੈ ਹਰਿ ਮਿਲਿਆ ਕੰਤੁ ਸੁਖਦਾਈ ॥੪॥੧॥
Anhaṯ vāje vajėh gẖar mėh pir sang sej vicẖẖā▫ī. Binvanṯ Nānak sahj rahai har mili▫ā kanṯ sukẖ▫ḏā▫ī. ||4||1||

Now (vaajey = musical instruments (vajah-i) play (anhat) unstruck, i.e. the mind is naturally happy; I have (vichhaaee = spread) shared (seyj) bed (sang-i) with (pir) the husband, i.e. the Almighty has manifested in my yearning mind.

I have (miliaa) united with (sukhdaaee) the solace-giving (har-i) Almighty (kant-u) husband; the seeker, now (rahai) lives (sahj-i) steadfast with no wavering, (binvant-i) submits fifth Nanak. 4. 1.

Page 248

Note: This Shabad is erroneously linked with Sikh history. It was a practice with the gurus that every one of the first four gurus passed on the compendium of the compositions of their predecessor gurus, as well as their own and the saints to the next. In this Shabad ਮੋਹਨ (Mohan) meaning fascinating, has been used for the Creator. However, Mohan was also the name of the elder son of the third guru. A story has gone around saying he got hold of the compendium up to the third guru and did not let it be given to the fourth. It is stated that when the fifth Guru undertook compilation of what was to be called Pothi Sahib, later Sri Guru Granth Sahib, he went and sang this Shabad in front of of Baba Mohan’s house. However, it is clear from its wording that it is addressed to the Almighty and not to a person.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਮੋਹਨ ਤੇਰੇ ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਪਾਰਾ ॥ ਮੋਹਨ ਤੇਰੇ ਸੋਹਨਿ ਦੁਆਰ ਜੀਉ ਸੰਤ ਧਰਮ ਸਾਲਾ ॥
Ga▫oṛī mėhlā 5. Mohan ṯere ūcẖe manḏar mahal apārā. Mohan ṯere sohan ḏu▫ār jī▫o sanṯ ḏẖaram sālā.

Composition of the fifth Guru in Raga Gaurri. (Mohan) my fascinating Master, (teyrey) Your

(mandar) mansions are (oochey = high) beyond reach and (mahal = palaces) expanse (apara) infinite.
(Sant = saints) Your obedient seekers use this life as (saala = house) place for doing (dharam) duties and (sohan-i) look good) are glorified in (duaar) Your court.

Your (duaar) gates (sohan-i) look good; for (sant) the saints it is (saala) the place to (dharam) carry out their duties. —

ਧਰਮ ਸਾਲ ਅਪਾਰ ਦੈਆਰ ਠਾਕੁਰ ਸਦਾ ਕੀਰਤਨੁ ਗਾਵਹੇ ॥ ਜਹ ਸਾਧ ਸੰਤ ਇਕਤ੍ਰ ਹੋਵਹਿ ਤਹਾ ਤੁਝਹਿ ਧਿਆਵਹੇ ॥
Ḏẖaram sāl apār ḏai▫ār ṯẖākur saḏā kīrṯan gāvhe. Jah sāḏẖ sanṯ ikaṯar hovėh ṯahā ṯujẖėh ḏẖi▫āvhe.

Your (apaar) infinite creation is (dharam saal) place for carrying out duties of life, o (daiaar) kind (tthaakur) Master; the creatures (sadaa) ever (gaavahey) sing (keertan-u) songs of praise and obey You.

(Jah) wherever (saadh sant) the seekers (hovai) get (ikatr) together, (tahaa) there they (dhiaavah-i = pay attention) invoke (tujhah-i) You.

ਕਰਿ ਦਇਆ ਮਇਆ ਦਇਆਲ ਸੁਆਮੀ ਹੋਹੁ ਦੀਨ ਕ੍ਰਿਪਾਰਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਰਸ ਪਿਆਸੇ ਮਿਲਿ ਦਰਸਨ ਸੁਖੁ ਸਾਰਾ ॥੧॥
Kar ḏa▫i▫ā ma▫i▫ā ḏa▫i▫āl su▫āmī hohu ḏīn kirpārā. Binvanṯ Nānak ḏaras pi▫āse mil ḏarsan sukẖ sārā. ||1||

O (daiaal) compassionate (suaami) Master, please (kar-i) show (daiaa) compassion and (maiaa) kindness, to (hohu) be (kripaara) merciful to this (deen = poor) humble seeker.
Fifth Nanak (binvant-i) submits: The devotees (piaasey) thirst for (daras) vision of You; there is(saara) sublime (sukh) sublime happiness (mil-i) in finding/meeting You. 1.

ਮੋਹਨ ਤੇਰੇ ਬਚਨ ਅਨੂਪ ਚਾਲ ਨਿਰਾਲੀ ॥ ਮੋਹਨ ਤੂੰ ਮਾਨਹਿ ਏਕੁ ਜੀ ਅਵਰ ਸਭ ਰਾਲੀ ॥
Mohan ṯere bacẖan anūp cẖāl nirālī. Mohan ṯūʼn mānėh ek jī avar sabẖ rālī.

O (mohan) fascinating Master, (teyrey) Your (bachan) words are (anoop) unique, and (chaal) gait (niraali) different, i.e. You talk within the creatures and control the universe unseen.

The devotees (maanh-i) accept (toos) You (eyk-u) alone and consider all (avar) others – god and goddesses – as (raali) dust, i.e. of no value.

ਮਾਨਹਿ ਤ ਏਕੁ ਅਲੇਖੁ ਠਾਕੁਰੁ ਜਿਨਹਿ ਸਭ ਕਲ ਧਾਰੀਆ ॥ ਤੁਧੁ ਬਚਨਿ ਗੁਰ ਕੈ ਵਸਿ ਕੀਆ ਆਦਿ ਪੁਰਖੁ ਬਨਵਾਰੀਆ ॥
Mānėh ṯa ek alekẖ ṯẖākur jinėh sabẖ kal ḏẖārī▫ā. Ŧuḏẖ bacẖan gur kai vas kī▫ā āḏ purakẖ banvārī▫ā.

They (maanah-i) accept (ta) only You (eyk-u) the lone (aleykh-u = without signs) Formless (tthaakur-u) Master, (jinah-i) who (dhaareeaa) holds (sabh) all (kal) powers

You are (aad-i purakh-u) the Primal Being (banvaaria) and Master of the universe; but You have (keeaa) made (tudh-u) Yourself (vas-i) under control, i.e. can be known (bachan-i) with w=words/guidance (kai) of (gur) the guru.

ਤੂੰ ਆਪਿ ਚਲਿਆ ਆਪਿ ਰਹਿਆ ਆਪਿ ਸਭ ਕਲ ਧਾਰੀਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਪੈਜ ਰਾਖਹੁ ਸਭ ਸੇਵਕ ਸਰਨਿ ਤੁਮਾਰੀਆ ॥੨॥
Ŧūʼn āp cẖali▫ā āp rahi▫ā āp sabẖ kal ḏẖārī▫ā. Binvanṯ Nānak paij rākẖo sabẖ sevak saran ṯumārī▫ā. ||2||

(Toon) You (dhaareeaa) hold (sabh) all (kal) powers, you (aa-i) Yourself (chaliaa) move or (rahiaa) stay still when the creatures do so.

(Binvn-i) submits fifth Nanak: (Sabh) all (seyvak) seekers are in (tumaareeaa) Your (saran-i) care and obedience, please (raakhah-u) preserve their (paij) honor, i.e. cause them to act the way You approve. 2.

ਮੋਹਨ ਤੁਧੁ ਸਤਸੰਗਤਿ ਧਿਆਵੈ ਦਰਸ ਧਿਆਨਾ ॥ ਮੋਹਨ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ਤੁਧੁ ਜਪਹਿ ਨਿਦਾਨਾ ॥
Mohan ṯuḏẖ saṯsangaṯ ḏẖi▫āvai ḏaras ḏẖi▫ānā. Mohan jam neṛ na āvai ṯuḏẖ jāpėh niḏānā.

O Fascinating Master, (satsangat-i) the holy congregation (dhiaavai) invokes (tudh-u) you, (dhiaana) fixing attention of Your (daras) sight, i.e. to find You within.

Those who (japah-i) remember/obey (tudh-u) You, (jam) Divine justice does not (aavai) come (neyrr-i) near them (nidaana) at the end, i.e. when their deeds are evaluated.

ਜਮਕਾਲੁ ਤਿਨ ਕਉ ਲਗੈ ਨਾਹੀ ਜੋ ਇਕ ਮਨਿ ਧਿਆਵਹੇ ॥ ਮਨਿ ਬਚਨਿ ਕਰਮਿ ਜਿ ਤੁਧੁ ਅਰਾਧਹਿ ਸੇ ਸਭੇ ਫਲ ਪਾਵਹੇ ॥
Jamkāl ṯin ka▫o lagai nāhī jo ik man ḏẖi▫āvhe. Man bacẖan karam jė ṯuḏẖ arāḏẖėh se sabẖe fal pāvhe.

(Jamkaal-u) the messengers of death (naahi) does not (lagai) touch (tin kau) those (jo) who (dhiaavahey) invoke/obey You (ik man-i) with single-minded devotion.
(J-i) those who (araadhah-i) invoke/obey You (man-i) in mind/thought, (bachan-i) in word/speech and (karam-i) in deed, i.e. do things as prescribes (sey) they (paavah-u) obtain (phal= fruit) fulfilment of (sabhey) all aspirations.

ਮਲ ਮੂਤ ਮੂੜ ਜਿ ਮੁਗਧ ਹੋਤੇ ਸਿ ਦੇਖਿ ਦਰਸੁ ਸੁਗਿਆਨਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਰਾਜੁ ਨਿਹਚਲੁ ਪੂਰਨ ਪੁਰਖ ਭਗਵਾਨਾ ॥੩॥
Mal mūṯ mūṛ jė mugaḏẖ hoṯe sė ḏekẖ ḏaras sugi▫ānā. Binvanṯ Nānak rāj nihcẖal pūran purakẖ bẖagvānā. ||3||

Those (j-i) who are (moorr mugadh = fools) foolish not to obey Divine commands are smeared (hotey) are smeared with (mal) excrement and (moot) urine, i.e. have evil minds, (s-i) they become (sugiaana) wise (deykh-i) seeing Your (daras-u) sight, i.e. after obtaining awareness of Divine virtues and commands.

(Binvant-i) submits fifth Nanak. O (pooran) perfect (purakh) all-pervasive Master, your (raaj-u = rule) /commands/laws are (nihchal-u = unshakable) inevitable, i.e. cannot be violated. 3.

ਮੋਹਨ ਤੂੰ ਸੁਫਲੁ ਫਲਿਆ ਸਣੁ ਪਰਵਾਰੇ ॥ ਮੋਹਨ ਪੁਤ੍ਰ ਮੀਤ ਭਾਈ ਕੁਟੰਬ ਸਭਿ ਤਾਰੇ ॥
Mohan ṯūʼn sufal fali▫ā saṇ parvāre. Mohan puṯar mīṯ bẖā▫ī kutamb sabẖ ṯāre.

O fascinating Master, (toon) You (phaliaa) blossomed and (suphal) are fruitful (san-u) with (parvaarey) with the family, i.e. You created the universe and are present in it enforcing Divine laws.

O fascinating Master, you imparted awareness of Divine commands/laws to (sabh-i) all (putr) children (meet) friends, (meet) friends, i.e. everyone, and (taarey) ferry across the world-ocean – those who obey.

ਤਾਰਿਆ ਜਹਾਨੁ ਲਹਿਆ ਅਭਿਮਾਨੁ ਜਿਨੀ ਦਰਸਨੁ ਪਾਇਆ ॥ ਜਿਨੀ ਤੁਧਨੋ ਧੰਨੁ ਕਹਿਆ ਤਿਨ ਜਮੁ ਨੇੜਿ ਨ ਆਇਆ ॥
Ŧāri▫ā jahān lahi▫ā abẖimān jinī ḏarsan pā▫i▫ā. Jinī ṯuḏẖno ḏẖan kahi▫ā ṯin jam neṛ na ā▫i▫ā.

(Jini) those who (paaia) receive (darsan) vision of You – through the guru’s teachings -, they (laahia) remove (abhimaan-u) vanity and (taariaa) ferry (jahaan-u) the world, i.e. others) across the world ocean;
(Jini) those who (dhan kahia = say words of praise) glorify (tudhno) You, i.e. praise and emulate Divine virtues, (jam-u) Divine justice does not (aaia) come (neyrr-i) near (tin) them, i.e. they are not subject to scrutiny.

ਬੇਅੰਤ ਗੁਣ ਤੇਰੇ ਕਥੇ ਨ ਜਾਹੀ ਸਤਿਗੁਰ ਪੁਰਖ ਮੁਰਾਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਟੇਕ ਰਾਖੀ ਜਿਤੁ ਲਗਿ ਤਰਿਆ ਸੰਸਾਰੇ ॥੪॥੨॥
Be▫anṯ guṇ ṯere kathe na jāhī saṯgur purakẖ murāre. Binvanṯ Nānak tek rākẖī jiṯ lag ṯari▫ā sansāre. ||4||2||

O (purakh) all-pervasive Almighty (satigur) true guru, you (muraarey = killer of demon) kill evil; (teyrey) Your (gun) attributed (na jaahi) cannot (kathey) be described.

(Binvant-i) submits fifth Nanak: I have (raakhi) taken (tteyk) support, i.e. may I conform to Divine commands/laws, (lag-i) by following (jit-u) which, one (tariaa) is ferried across (sansaarey) the world, i.e. merges in the Creator and not reborn. 4. 2.