SGGS pp 1360-1361, M: 5, Gaatha 1-24 of 24

 

ਮਹਲਾ ੫ ਗਾਥਾ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mėhlā 5 gāthā   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition by the fifth Guru of (gaathaa) verses in ancient language.  Invoking the One all-pervasive Almighty who may be known with the true guru’s grace/guidance.

 

ਕਰਪੂਰ ਪੁਹਪ ਸੁਗੰਧਾ ਪਰਸ ਮਾਨੁਖ੍ਯ੍ਯ ਦੇਹੰ ਮਲੀਣੰ ॥ ਮਜਾ ਰੁਧਿਰ ਦ੍ਰੁਗੰਧਾ ਨਾਨਕ ਅਥਿ ਗਰਬੇਣ ਅਗ੍ਯ੍ਯਾਨਣੋ ॥੧॥

Karpūr puhap suganḏẖā paras manukẖ▫y ḏehaʼn malīṇaʼn.  Majā ruḏẖir ḏaruganḏẖā Nānak ath garbeṇ agyānaṇo. ||1||

 

(Karpoor) camphor, (puhp/pushp) flowers and (sugandha) scents are fragrant, but (maleen’n) become dirty (paras = touching) with use on (maanukhya) human (deyh’n) body – as they are used for vicious purposes like offering allurement.

The body is full of (drugandha) the smelly (majaa) marrow and (rudhir) blood, but (agyaanano) ignorant human being (garbeyn) takes pride in the body, says fifth Nanak. 1.

 

ਪਰਮਾਣੋ ਪਰਜੰਤ ਆਕਾਸਹ ਦੀਪ ਲੋਅ ਸਿਖੰਡਣਹ ॥ ਗਛੇਣ ਨੈਣ ਭਾਰੇਣ ਨਾਨਕ ਬਿਨਾ ਸਾਧੂ ਨ ਸਿਧ੍ਯ੍ਯਤੇ ॥੨॥

Parmāṇo parjanṯ ākāsėh ḏīp lo▫a sikẖandṇah.  Gacẖẖeṇ naiṇ bẖāreṇ Nānak binā sāḏẖū na siḏẖ▫yaṯai. ||2||

 

Someone may have occult powers to become small like (parmaano) an atom and reach (parjant) far to (aakaasah) the sky, (deep = islands) over the sea, (loa/lok) continents and (sikhanddnah) on top of mountains.

And (gachheyn) reach there in (bhaareyn) blink of (nain) the eye; but no one can (sidhyatey) succeed in attaining union with the Almighty (binaa) without – guidance of – the guru, says fifth Nanak. 2.

 

ਜਾਣੋ ਸਤਿ ਹੋਵੰਤੋ ਮਰਣੋ ਦ੍ਰਿਸਟੇਣ ਮਿਥਿਆ ॥ ਕੀਰਤਿ ਸਾਥਿ ਚਲੰਥੋ ਭਣੰਤਿ ਨਾਨਕ ਸਾਧ ਸੰਗੇਣ ॥੩॥

Jāṇo saṯ hovanṯo marṇo ḏaristeṇ mithi▫ā. Kīraṯ sāth cẖalantho bẖaṇanṯ Nānak sāḏẖ sangeṇ. ||3||

 

(Jaano = know) be aware that (marno) death is of (sat-i) the truth/certain and (dristteyn = what is seen) the body is (mithiaa = false) not forever – the body and belongings do not accompany the soul on death.

It is (keerat-i) praising and emulating Divine virtues (sangeyn) with company/guidance of (saadh) the guru, (chalantho) goes (saath-i) with the soul – and helps when account of deeds is taken -, (bhanant-i) says fifth Nanak. 3.

 

ਮਾਯਾ ਚਿਤ ਭਰਮੇਣ ਇਸਟ ਮਿਤ੍ਰੇਖੁ ਬਾਂਧਵਹ ॥ ਲਬਧ੍ਯ੍ਯੰ ਸਾਧ ਸੰਗੇਣ ਨਾਨਕ ਸੁਖ ਅਸਥਾਨੰ ਗੋਪਾਲ ਭਜਣੰ ॥੪॥

Mā▫yā cẖiṯ bẖarmeṇ isat miṯrekẖ bāʼnḏẖvah. Labḏẖa▫yaʼn sāḏẖ sangeṇ Nānak sukẖ asthānaʼn gopāl bẖajṇaʼn. ||4||

 

(Maaiaa) illusions in the world play (bharmeyn) delude one’s (chit) mind to believe that comfort/peace lies in company of (istt) dear ones, (mitreykh-u) friendship and (baandhvah) relations – but they are all perishable.

(Asthaan’n = place) the state of (sukh) comfort/peace (labdhya’n) is obtained (bhajn’n) by invoking (gopaal) the Almighty Sustainor (sangeyn) with company/guidance of (saadh) the guru, says fifth Nanak. 4.

 

ਮੈਲਾਗਰ ਸੰਗੇਣ ਨਿੰਮੁ ਬਿਰਖ ਸਿ ਚੰਦਨਹ ॥ ਨਿਕਟਿ ਬਸੰਤੋ ਬਾਂਸੋ ਨਾਨਕ ਅਹੰ ਬੁਧਿ ਨ ਬੋਹਤੇ ॥੫॥

Mailāgar sangeṇ nimm birakẖ sė cẖandnah.   Nikat basanṯo bāʼnso Nānak ahaʼn buḏẖ na bohṯe. ||5||

 

(Nimm-u) the neem (birakha) tree – which has a pungent taste – (s-i) that becomes (chandanah) fragrant like the sandalwood (sangeyn) in company/being near (mailaagar) the sandalwood tree.

But (baanso) the bamboo plants even when (basant = live) located near the sandalwood tree – do not attain the fragrance – it being proud of its height; likewise a person with (aha’n = I/ego, budh-i = mind) who is proud of the self, does not learn from others’ example, says fifth Nanak. 5.

 

ਗਾਥਾ ਗੁੰਫ ਗੋਪਾਲ ਕਥੰ ਮਥੰ ਮਾਨ ਮਰਦਨਹ ॥ ਹਤੰ ਪੰਚ ਸਤ੍ਰੇਣ ਨਾਨਕ ਹਰਿ ਬਾਣੇ ਪ੍ਰਹਾਰਣਹ ॥੬॥

Gāthā gunf gopāl kathaʼn mathaʼn mān maraḏnėh.  Haṯaʼn pancẖ saṯreṇ Nānak har bāṇe par▫hārṇėh. ||6||

 

(Gaatha) these verses (gumph) string the garland of (kath’n) describe – virtues of – (gopaal) the Almighty; one’s (maan) pride (mardanah = ground) is destroyed (math’n = churning) by reflection on it.

(Panch) the five (satreyn = enemies) vices- lust, anger, greed, worldly attachments and vanity – (hant’n) are killed by (prahaarnah) shooting (har-i) the Divine (baaney) arrow, i.e. by awareness and practice of Naam/Divine virtues and commands, says fifth Nanak. 6.

 

ਬਚਨ ਸਾਧ ਸੁਖ ਪੰਥਾ ਲਹੰਥਾ ਬਡ ਕਰਮਣਹ ॥ ਰਹੰਤਾ ਜਨਮ ਮਰਣੇਨ ਰਮਣੰ ਨਾਨਕ ਹਰਿ ਕੀਰਤਨਹ ॥੭॥

Bacẖan sāḏẖ sukẖ panthā lahanthā bad karamṇėh.  Rahanṯā janam marṇen ramṇaʼn Nānak har kīraṯnėh. ||7||

 

Following (bachan = words) teachings of (saadh) the guru is (pantha) the path to (sukh) comfort/peace and the guru (lahantha) is found with (badd) good (karmanah) fortune – by Divine grace.

The guru’s teaching of (ramn’n) remembrance/obedience of Divine commands and (keertanah) praise/emulation Divine virtues (rahanta) obviates further (janam) births and (marneyn) deaths, says fifth Nanak. 7.

 

ਪਤ੍ਰ ਭੁਰਿਜੇਣ ਝੜੀਯੰ ਨਹ ਜੜੀਅੰ ਪੇਡ ਸੰਪਤਾ ॥ ਨਾਮ ਬਿਹੂਣ ਬਿਖਮਤਾ ਨਾਨਕ ਬਹੰਤਿ ਜੋਨਿ ਬਾਸਰੋ ਰੈਣੀ ॥੮॥

Paṯar bẖurijeṇ jẖaṛī▫yaʼn nah jaṛī▫aʼn ped sapanṯā.  Nām bihūṇ bikẖmaṯā Nānak bahanṯ jon bāsro raiṇī. ||8||

 

(Patr) leaves (jharreeya’n) fallen (bhurjeyn) from a tree do not (jarree’n) get attached to (peydd) the tree (sampta) branch.

Similarly one (bihoon) bereft of practice of Naam/Divine virtues and commands – cannot unite with the Creator and – keeps (bikhmta = difficult state) suffering (baasro) day and (raini) night, and (bahant-i = flows) moves from one (joni) life–form to another, unable to attain union with the Almighty, sys fifth Nanak. 8.

 

ਭਾਵਨੀ ਸਾਧ ਸੰਗੇਣ ਲਭੰਤੰ ਬਡ ਭਾਗਣਹ ॥ ਹਰਿ ਨਾਮ ਗੁਣ ਰਮਣੰ ਨਾਨਕ ਸੰਸਾਰ ਸਾਗਰ ਨਹ ਬਿਆਪਣਹ ॥੯॥

Bẖāvnī sāḏẖ sangeṇ labẖaʼnṯaʼn bad bẖāgṇah. Har nām guṇ ramṇaʼn Nānak sansār sāgar nah bi▫āpṇėh. ||9||

 

(Bhaavni) inspiration to seek (sangeyn) company/guidance of (saadh) the guru (labhant’n = obtained) comes (badd = great, bhaaganah = with fortune) by Divine grace.

Being in (sansaar) the world (saagar) ocean, i.e. rebirth does not, (biaapnah) happen to one who (ramn’n = utters) remembers and obeys Naam/virtues and commands of (har-i) the Almighty – as taught by the guru –, says fifth Nanak. 9.

 

ਗਾਥਾ ਗੂੜ ਅਪਾਰੰ ਸਮਝਣੰ ਬਿਰਲਾ ਜਨਹ ॥ ਸੰਸਾਰ ਕਾਮ ਤਜਣੰ ਨਾਨਕ ਗੋਬਿੰਦ ਰਮਣੰ ਸਾਧ ਸੰਗਮਹ ॥੧੦॥

Gāthā gūṛ apāraʼn samjẖaṇaʼn birlā janah.  Sansār kām ṯajṇaʼn Nānak gobinḏ ramṇaʼn sāḏẖ sangmah. ||10||

 

(Gaatha) description of virtues of the Almighty is (apaar’n) infinitely (goorr) profound; some (birla) rare (janah) person (samjhan’n) understands them.

This understanding is obtained by one who (tajn’n) gives up material (kaam = desires) cravings of (sansaar) the world and (ramn’n) remembers/lives in obedience to commands of (gobind) the Almighty Sustainor (sangamah) with company/guidance of (saadh) the guru, says fifth Nanak. 10.

 

ਸੁਮੰਤ੍ਰ ਸਾਧ ਬਚਨਾ ਕੋਟਿ ਦੋਖ ਬਿਨਾਸਨਹ ॥ ਹਰਿ ਚਰਣ ਕਮਲ ਧ੍ਯ੍ਯਾਨੰ ਨਾਨਕ ਕੁਲ ਸਮੂਹ ਉਧਾਰਣਹ ॥੧੧॥

Sumanṯar sāḏẖ bacẖnā kot ḏokẖ bināsnėh.  Har cẖaraṇ kamal ḏẖa▫yāna Nānak kul samūh uḏẖārṇėh. ||11||

 

(Kott-i) crores, i.e. all (dokh) defects in one’s life (binaasanh = destroyed) end by following (sumantr) the sublime guidance contained in (bachna) words of (saadh) the guru.

(Dhyaan’n = pay attention) thoughts of being at (kamal) lotus (charan) feet, i.e. submitting to commands of (har-i) the Almighty – under the guru’s guidance – (samooh) the total (kul) lineage of predecessors (udhaarnah = lifted) gets a good name, says fifth Nanak. 11.

 

ਸੁੰਦਰ ਮੰਦਰ ਸੈਣਹ ਜੇਣ ਮਧ੍ਯ੍ਯ ਹਰਿ ਕੀਰਤਨਹ ॥ ਮੁਕਤੇ ਰਮਣ ਗੋਬਿੰਦਹ ਨਾਨਕ ਲਬਧ੍ਯ੍ਯੰ ਬਡ ਭਾਗਣਹ ॥੧੨॥

Sunḏar manḏar saiṇah jeṇ maḏẖ▫y har kīraṯnėh.  Mukṯe ramaṇ gobinḏah Nānak labḏẖa▫yaʼn bad bẖāgṇah. ||12||

 

(Sainah) those (mandar) mansions are (sundar) beautiful/blessed (madhya) in (jeyn) which (har-i) the Almighty is (keertanah) praised.

Those who (raman) remember and obey (gobindah) the Almighty (muktey) are free from temptations in the world; company of such persons (labdhya’n) is found with (badd) good (bhaaganah) fortune, says fifth Nanak. 12.

 

ਹਰਿ ਲਬਧੋ ਮਿਤ੍ਰ ਸੁਮਿਤੋ ॥ ਬਿਦਾਰਣ ਕਦੇ ਨ ਚਿਤੋ ॥ ਜਾ ਕਾ ਅਸਥਲੁ  ਤੋਲੁ ਅਮਿਤੋ ॥ ਸੋੁਈ ਨਾਨਕ ਸਖਾ ਜੀਅ ਸੰਗਿ ਕਿਤੋ ॥੧੩॥

Har labḏẖo miṯar sumiṯo.   Biḏāraṇ kaḏe na cẖiṯo.  Jā kā asthal ṯol amiṯo.   So▫ī Nānak sakẖā jī▫a sang kiṯo. ||13||

 

I (labhdo) have found (har-i) the Almighty (mitr) fiend, (sumito) the most sublime friend; who (kadey na) never (bidaaran) breaks (chito) heart, i.e. is present whenever needed.

(Ja ka) whose (asthal/sthal) place/domain and (tol-u) weight/powers are (amito) beyond measure. I (kito) keep (suee) only that Almighty (sakhaa) friend (sang-i) with/in (jeea) the mind, i.e. I remember and obey only the One Almighty, says fifth Guru. 13.

 

ਅਪਜਸੰ ਮਿਟੰਤ ਸਤ ਪੁਤ੍ਰਹ ॥ ਸਿਮਰਤਬ੍ਯ੍ਯ ਰਿਦੈ ਗੁਰ ਮੰਤ੍ਰਣਹ ॥

Apjasaʼn mitanṯ saṯ puṯrėh.   Simarṯab▫y riḏai gur manṯarṇėh.

 

People consider that (apjas’n) ill-repute (mittant) is erased of one who has (sat) seven (putrah) sons; similarly glory is obtained in Divine court by (simratabya) keeping in mind/obeying (mantranah/mantra) instructions of (gur) the guru.

 

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ਪ੍ਰੀਤਮ ਭਗਵਾਨ ਅਚੁਤ ॥ ਨਾਨਕ ਸੰਸਾਰ ਸਾਗਰ ਤਾਰਣਹ ॥੧੪॥

Parīṯam bẖagvān acẖuṯ.   Nānak sansār sāgar ṯārṇah. ||14||

 

Obedience to (preetam) the Beloved (achut) infallible (bhagvaan) Almighty, is the ship (taaranah) to ferry across (sansaar) world (saagar) ocean, i.e. to overcome temptations of the world, says fifth Nanak. 14.

 

ਮਰਣੰ ਬਿਸਰਣੰ ਗੋਬਿੰਦਹ ॥ ਜੀਵਣੰ ਹਰਿ ਨਾਮ ਧ੍ਯ੍ਯਾਵਣਹ ॥ ਲਭਣੰ ਸਾਧ ਸੰਗੇਣ ॥ ਨਾਨਕ ਹਰਿ ਪੂਰਬਿ ਲਿਖਣਹ ॥੧੫॥

Marṇaʼn bisraṇaʼn gobinḏah.   Jīvaṇaʼn har nām ḏẖa▫yāvaṇėh.  Labẖ▫ṇaʼn sāḏẖ sangeṇ. Nānak har pūrab likẖ▫ṇėh. ||15||

 

(Bisra’n) forgetting, (gobindah) the Almighty is (marn’n) death, i.e. not being conscious of commands of the Almighty causes one to fall prey to vices. (Dhyaavnah) paying attention to (naam) Naam/virtues and commands of (har-i) the Almighty is (jeevn’n) life, i.e. one does not succumb to vices and has no apprehensions.

(Sangeyn) company/guidance of (saadh) the guru (labhn’n) is obtained when (likhanah) written in destiny (poorab-i) from the past by (har-i) the Almighty, i.e. with Divine grace based on past deeds, says fifth Guru. 15.

 

ਦਸਨ ਬਿਹੂਨ ਭੁਯੰਗੰ ਮੰਤ੍ਰੰ ਗਾਰੁੜੀ ਨਿਵਾਰੰ ॥ ਬ੍ਯ੍ਯਾਧਿ ਉਪਾੜਣ ਸੰਤੰ ॥ ਨਾਨਕ ਲਬਧ ਕਰਮਣਹ ॥੧੬॥

Ḏasan bihūn bẖu▫yāʼngaʼn manṯraʼn gāruṛī nivāraʼn. Beāḏẖ upāṛaṇ sanṯaʼn.   Nānak labaḏẖ karamṇėh. ||16||

 

It is believed that (gaarurri) the Garurr (mantr’n) mantra (nivaar’n) removes poison of (bhuyang’n) the snake and its (dasan = teeth) fangs become (bihoon) bereft of poison.

Likewise (sant’n) the guru (upaarran = uproots) ends one’s (byaadh = ailments) defects. And the guru (labadh) is found (karmanah) by Divine grace, says fifth Nanak. 16. 

 

ਜਥ ਕਥ ਰਮਣੰ ਸਰਣੰ ਸਰਬਤ੍ਰ ਜੀਅਣਹ ॥ ਤਥ ਲਗਣੰ ਪ੍ਰੇਮ ਨਾਨਕ ॥ ਪਰਸਾਦੰ ਗੁਰ ਦਰਸਨਹ ॥੧੭॥

Jath kath ramṇaʼn sarṇaʼn sarbaṯar jī▫aṇah.  Ŧath lagṇaʼn parem Nānak.   Parsāḏaʼn gur ḏarasnėh. ||17||

 

(Jath kath) wherever it be, the Almighty (ramn’n) pervades there and provides (sarn’n) sanctuary/care to (sarbatr) all (jeeanah) creatures, i.e. one should keep the Almighty in mind under all circumstances in order to enjoy peace.

Says fifth Nanak: (Preym) love for (That = that) the Almighty (lagn’n) develops with the guru’s guidance. And (gur) the guru (darsanah = sight, meeting) is found (parsaad’n) with grace of the Almighty. 17.

 

ਚਰਣਾਰਬਿੰਦ ਮਨ ਬਿਧ੍ਯ੍ਯੰ ॥ ਸਿਧ੍ਯ੍ਯੰ ਸਰਬ ਕੁਸਲਣਹ ॥ ਗਾਥਾ ਗਾਵੰਤਿ ਨਾਨਕ ਭਬ੍ਯ੍ਯੰ ਪਰਾ ਪੂਰਬਣਹ ॥੧੮॥

Cẖarṇārbinḏ man biḏẖ▫yaʼn.   Siḏẖ▫yaʼn sarab kusalṇėh.  Gāthā gavanṯ Nānak bẖab▫yaʼn parā pūrabṇėh. ||18||

 

One’s (man) mind (bidhya’n) is pierced with love of God’s (charnaabind – charan = feet, arbind = lotus) lotus feet, i.e. to be in compliance of commands of the Almighty. (Sarab) all efforts then (sidhya’n = succeed) fructify and (kusalnah) happiness is experienced. (Bhabh’n = sublime persons) the devotees (gaavant-i = sung) have praised (gaatha) Divine virtues (paraa = far, poorbanah = past) all the time, – and succeeded in finding the Almighty – says fifth Nanak. 18.

 

ਸੁਭ ਬਚਨ ਰਮਣੰ ਗਵਣੰ ਸਾਧ ਸੰਗੇਣ ਉਧਰਣਹ ॥ ਸੰਸਾਰ ਸਾਗਰੰ ਨਾਨਕ ਪੁਨਰਪਿ ਜਨਮ ਨ ਲਭ੍ਯ੍ਯਤੇ ॥੧੯॥

Subẖ bacẖan ramṇaʼn gavṇaʼn sāḏẖ sangeṇ uḏẖarṇėh.  Sansār sāgraʼn Nānak punrap janam na labẖ▫yaṯai. ||19||

 

(Gavn’n) going to (sangeyn = company) congregation of (saadh) the guru and (ramn’n) remembering (subh = good) the sublime words, i.e. Naam/commands of the Almighty, (udhranah) lifts/frees one above temptations. It enables to get across (sansaar) the world (saagr’n) ocean, i.e. enables to overcome vices of the world, attains union with the Creator, and not (labhyatey = obtain) be put into (janam = birth) cycles of birth and deaths (punrap-i) again. 19

 

ਬੇਦ ਪੁਰਾਣ ਸਾਸਤ੍ਰ ਬੀਚਾਰੰ ॥ ਏਕੰਕਾਰ ਨਾਮ ਉਰ ਧਾਰੰ ॥ ਕੁਲਹ ਸਮੂਹ ਸਗਲ ਉਧਾਰੰ ॥ ਬਡਭਾਗੀ ਨਾਨਕ ਕੋ ਤਾਰੰ ॥੨੦॥

Beḏ purāṇ sāsṯar bīcẖāraʼn.   Ėkankār nām ur ḏẖāraʼn.  Kulah samūh sagal uḏẖāraʼn.   Badbẖāgī Nānak ko ṯāraʼn. ||20||

 

(Beechaar’n) contemplating (beyd = Vedas, puraan = Puranas, saastr = Shastras) the scriptures; (dhaar’n) keeping (naam) Naam/virtues and commands of (eykankaar) the One Creator in (ur) mind,

(udhaar’n) emancipates (sagal) all associates – and brings good name to – (samooh) the whole (kul) lineage; some (ko) rare (badbhaagi) fortunate person (taar’n = ferries) saves others with the self, says fifth Nanak. 20.

 

ਸਿਮਰਣੰ ਗੋਬਿੰਦ ਨਾਮੰ ਉਧਰਣੰ ਕੁਲ ਸਮੂਹਣਹ ॥ ਲਬਧਿਅੰ ਸਾਧ ਸੰਗੇਣ ਨਾਨਕ ਵਡਭਾਗੀ ਭੇਟੰਤਿ ਦਰਸਨਹ ॥੨੧॥

Simarṇaʼn gobinḏ nāmaʼn uḏẖarṇaʼn kul samūhṇėh.  Labḏẖi▫aʼn sāḏẖ sangeṇ Nānak vadbẖāgī bẖetanṯ ḏarasnėh. ||21||

 

Those who (simran’n) remember/obey (naam’n) Naam virtues and commands of (gobind) the Almighty (udhran’n) emancipate – bring good name to – their (samoohanah) total (kul) lineage.

Awareness of Naam (labhdhia’n) is obtained (sangeyn) with company/guidance of (saadh) the guru; those who (bheyttant-i) find (darsanah) sight/company of the guru are (baddbhaagi) fortunate, says fifth Nanak. 21.

 

ਸਰਬ ਦੋਖ ਪਰੰਤਿਆਗੀ ਸਰਬ ਧਰਮ ਦ੍ਰਿੜੰਤਣਃ ॥ ਲਬਧੇਣਿ ਸਾਧ ਸੰਗੇਣਿ ਨਾਨਕ ਮਸਤਕਿ ਲਿਖ੍ਯ੍ਯਣਃ ॥੨੨॥

Sarab ḏokẖ paraʼnṯiāgī sarab ḏẖaram ḏariṛ▫āʼnṯaṇh. Labẖ▫ḏẖeṇ sāḏẖ sangeṇ Nānak masṯak likẖ▫yaṇ▫a. ||22||

 

The ability to (prantiaagi) give up (sarab) all (dokh) defects/transgressions and (drirrantah) have firm commitment to (sarab) all (dharam) duties as human beings. (Labdheyn) is attained (sangeyn-i) with company/guidance of (saadh) the guru when (likhyan:) so written (mastak-i = on the forehead) in destiny, i.e. by Divine grace, says fifth Nanak. 22.

 

ਹੋਯੋ ਹੈ ਹੋਵੰਤੋ ਹਰਣ ਭਰਣ ਸੰਪੂਰਣਃ ॥ ਸਾਧੂ ਸਤਮ ਜਾਣੋ ਨਾਨਕ ਪ੍ਰੀਤਿ ਕਾਰਣੰ ॥੨੩॥

Hoyo hai hovanṯo haraṇ bẖaraṇ sampūraṇ▫a. Sāḏẖū saṯam jāṇo Nānak parīṯ kārṇaʼn. ||23||

 

The One Creator who (hoyo hai) has existed and exists, and (hovanto) shall exist, (haran) takes away life, and (bharan) nurtures (sampoorn:) is all pervasive and Omnipotent.

(Jaano) know (satam) the truth that (saadhoo) the guru (kaarn’n = cause) is the motivator to (preet-i) love for the Almighty, says fifth Nanak. 23.

 

ਸੁਖੇਣ ਬੈਣ ਰਤਨੰ ਰਚਨੰ ਕਸੁੰਭ ਰੰਗਣਃ ॥ ਰੋਗ ਸੋਗ ਬਿਓਗੰ ਨਾਨਕ ਸੁਖੁ ਨ ਸੁਪਨਹ ॥੨੪॥

Sukẖeṇ baiṇ raṯanaʼn racẖanaʼn kasumbẖ raʼngaṇ▫a.  Rog sog biogaʼn Nānak sukẖ na supnah. ||24||

 

The Creator gave (ratan’n = jewel) the valuable (bain = words) spiritual consciousness as guide for life, and their obedience provides (sukeain) comforts/peace, but the human being (rachn’n) gets engrossed in (rangan:) love for (kasumbh = safflower – which is attractive by its colour fades quickly) objects of transitory pleasures.

That is why s/he suffers (rog) maladies, (sog) sorrow and (biog’n) separation from the Creator; and cannot have (sukh-u) peace even in (supanah) a dream, says fifth Nanak. 24.

 

 

SGGS PP 1357-1360, Slok Sahaskriti M: 5, 41-67 of 67.

 

ਅਜਾ ਭੋਗੰਤ ਕੰਦ ਮੂਲੰ ਬਸੰਤੇ ਸਮੀਪਿ ਕੇਹਰਹ ॥ ਤਤ੍ਰ ਗਤੇ ਸੰਸਾਰਹ ਨਾਨਕ ਸੋਗ ਹਰਖੰ ਬਿਆਪਤੇ ॥੪੧॥

Ajā bẖoganṯ kanḏ mūlaʼn basanṯe samīp kehrah.  Ŧaṯar gaṯe sansārah Nānak sog harkẖaʼn bi▫āpaṯe. ||41||

 

Like (ajaa) the goat, i.e. animals in the jungle, (bhogat-i) enjoy (kand = bulb) bulb-like (mool) roots, i.e. root vegetables like carrots while (basantey) living (sameep-i) near (keyhrah) the lion, i.e. enjoy but are apprehensive of being killed.

(Gatey) the state (sansaarah) of the world is (tatr) similar is; (sog) sorrow and (harkh’n) joy (biaaptey) exist, either may come anytime, says fifth Nanak. 41.

 

ਛਲੰ ਛਿਦ੍ਰੰ ਕੋਟਿ ਬਿਘਨੰ ਅਪਰਾਧੰ ਕਿਲਬਿਖ ਮਲੰ ॥ ਭਰਮ ਮੋਹੰ ਮਾਨ ਅਪਮਾਨੰ ਮਦੰ ਮਾਯਾ ਬਿਆਪਿਤੰ ॥

Cẖẖalaʼn cẖẖiḏaraʼn kot bigẖanaʼn aprāḏẖaʼn kilbikẖ malaʼn.  Bẖaram mohaʼn mān apmānaʼn maḏaʼn mā▫yā bi▫āpiṯaʼn.

 

(Chhal’n) cheating, (chhidr’n = making holes) finding faults/slandering others, putting (kott-i) crores of/countless (bighn’n) obstacles in ways of others, committing (apraadh’n) crimes, (kilbikh) sins (mal’n = dirt) vices; being in (bharam) delusion – and going astray, (moh’n) worldly attachments, (maan) honor, (apmaan’n) insults, (mad’n = intoxication) pride – of power, riches, beauty etc., and (maaya) temptations (biaapt’n) afflict the human beings.

 

ਮ੍ਰਿਤ੍ਯ੍ਯੁ ਜਨਮ ਭ੍ਰਮੰਤਿ ਨਰਕਹ ਅਨਿਕ ਉਪਾਵੰ ਨ ਸਿਧ੍ਯ੍ਯਤੇ ॥ ਨਿਰਮਲੰ ਸਾਧ ਸੰਗਹ ਜਪੰਤਿ ਨਾਨਕ ਗੋਪਾਲ ਨਾਮੰ ॥ ਰਮੰਤਿ ਗੁਣ ਗੋਬਿੰਦ ਨਿਤ ਪ੍ਰਤਹ ॥੪੨॥

Miṯar▫yo janam bẖarmanṯ narkah anik upāvaʼn na siḏẖ▫yaṯai. Nirmalaʼn sāḏẖ sangah japanṯ Nānak gopāl nāmaʼn.   Ramanṯ guṇ gobinḏ niṯ parṯėh. ||42||

 

As a consequence, they (bhramant-i = wander) are put (narkah) in the hell of (mrit-u) death and (janam) birth; and do not (sidhyatey) succeed to come out of these by (anik) numerous (upaav’n) measures.

The way to (nirmal’n = clean) become free of the afflictions is to join (sangah) company (saadh) saints, i.e. holy congregation where one (japant-i) remembers – becomes aware of – (naam’n) Naam/virtues and commands of (gopaal) the Sustainor Almighty, says fifth Nanak; s/he then (nit pratah) forever (ramant-i = utters) praises and emulates (gun) virtues (gobind = master of the world) of the Almighty – which keeps the afflictions away. 42.

 

ਤਰਣ ਸਰਣ ਸੁਆਮੀ ਰਮਣ ਸੀਲ ਪਰਮੇਸੁਰਹ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥਹ ਦਾਨੁ ਦੇਤ ਪ੍ਰਭੁ ਪੂਰਨਹ ॥

Ŧaraṇ saraṇ su▫āmī ramaṇ sīl parmesurėh.  Karaṇ kāraṇ samarthėh ḏān ḏeṯ parabẖ pūrnah.

 

(Parameysurah) the Supreme (suaami) Master is (raman) all-pervasive and (seel) of good nature; being in IT’s (saran = sanctuary) care and obedience is (taran) the ship – that takes across the world-ocean, i.e. keeps one free of vices.

(Prabh-u) Almighty is (karan) the Creator of (kaaran) the creation and (samrathah = capable) Omnipotent; who (deyt) gives (daan) charity, i.e. is kind, (poornah) to fulfill all wishes.

 

ਨਿਰਾਸ ਆਸ ਕਰਣੰ ਸਗਲ ਅਰਥ ਆਲਯਹ ॥ ਗੁਣ ਨਿਧਾਨ ਸਿਮਰੰਤਿ ਨਾਨਕ ਸਗਲ ਜਾਚੰਤ ਜਾਚਿਕਹ ॥੪੩॥

Nirās ās karṇaʼn sagal arath ālyėh.  Guṇ niḏẖān simranṯ Nānak sagal jācẖanṯ jācẖikėh. ||43||

 

The Almighty (karn’n = makes) fulfills (aas) wishes of (niraas) the disappointed; is (aalayah) the home, i.e. is capable of fulfilling, (sarab) all (arth) purposes/aspirations. The Almighty is (nidhaan) the treasure of (gun) virtues; (sagal) all creatures are (jaachikah) beggars who (simrant-i = remember) invoke and (jaachant) beg from the Almighty, says fifth Nanak. 43.

 

Note: The Slok below shows the transformation brought about by submitting to the Almighty’s commands.

 

ਦੁਰਗਮ ਸਥਾਨ ਸੁਗਮੰ ਮਹਾ ਦੂਖ ਸਰਬ ਸੂਖਣਹ ॥ ਦੁਰਬਚਨ ਭੇਦ ਭਰਮੰ ਸਾਕਤ ਪਿਸਨੰ ਤ ਸੁਰਜਨਹ ॥ ਅਸਥਿਤੰ ਸੋਗ ਹਰਖੰ ਭੈ ਖੀਣੰ ਤ ਨਿਰਭਵਹ ॥
Ḏurgam sathān sugamaʼn mahā ḏūkẖ sarab sūkẖ▫ṇah.  Ḏurbacẖan bẖeḏ bẖaramaʼn sākaṯ pisanaʼn ṯa surajnėh.  Asthiṯaʼn sog harkẖaʼn bẖai kẖīṇaʼn ṯa nirabẖvėh.

 

(Durgam) a difficult (sthaan = place) situation becomes (sugm’n = easy) comfortable, (mahaa = great) terrible (dookh) tribulations changes to one of (sarab = all) total (sookhnah) comfort.

Those using (durbachan = bad words) foul language, (bheyd) differences, (bharm’n) delusion, (saakat) those turning away from God, (pisn’n) back-biters become (surjanah) good persons – friendly to those who obey God

Experience of (sog) sorrow and (harkh’n) happiness change to one of (asthit’n) permanent peace; (bhai) fear (kheen’n) is destroyed and one becomes (nibhavah) fearless – there are no apprehensions for any wrong-doing.

 

Page 1358

 

ਭੈ ਅਟਵੀਅੰ ਮਹਾ ਨਗਰ ਬਾਸੰ ਧਰਮ ਲਖ੍ਯ੍ਯਣ ਪ੍ਰਭ ਮਇਆ ॥ ਸਾਧ ਸੰਗਮ ਰਾਮ ਰਾਮ ਰਮਣੰ ਸਰਣਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਦਯਾਲ ਚਰਣੰ ॥੪੪॥

Bẖai atvī▫aʼn mahā nagar bāsaʼn ḏẖaram lakẖ▫yaṇ parabẖ ma▫i▫ā.  Sāḏẖ sangam rām rām ramṇaʼn saraṇ Nānak har har ḏa▫yāl cẖarṇaʼn. ||44||

 

(Bhai) a dreadful (attveea’n) jungle becomes (maha) a big (nagar) town, i.e. one lost in temptations of the world-play becomes at peace; these are (lakhyan) signs of one doing his/her (dharam) duties with (maiaa = kindness) grace of (prabh) the Almighty.

It comes (ramn’n) by remembering/invoking (raam raam – twice) the Almighty in thought and deed with (sangam) company/guidance of (saadh) the guru to be at (charan) feet – in submission to commands of (har-i har-i) the Almighty, says fifth Nanak. 44.

 

Note: The next five Sloks address the five vices – 1. Moh/attachments to temptations of world-play, 2. Kaam/lust, 3. Krodh/anger, 4. Lobh/greed and 5. Ahankaar/vanity to describe their attributes; The Sloks also say the Almighty alone can free us from these.

ਹੇ ਅਜਿਤ ਸੂਰ ਸੰਗ੍ਰਾਮੰ ਅਤਿ ਬਲਨਾ ਬਹੁ ਮਰਦਨਹ ॥ ਗਣ ਗੰਧਰਬ ਦੇਵ ਮਾਨੁਖ੍ਯ੍ਯੰ ਪਸੁ ਪੰਖੀ ਬਿਮੋਹਨਹ ॥ ਹਰਿ ਕਰਣਹਾਰੰ ਨਮਸਕਾਰੰ ਸਰਣਿ ਨਾਨਕ ਜਗਦੀਸ੍ਵਰਹ ॥੪੫॥

He ajiṯ sūr sangrāmaʼn aṯ balnā baho maraḏnėh.  Gaṇ ganḏẖarab ḏev mānukẖ▫yaʼn pas pankẖī bimohnėh.  Har karaṇhāraʼn namaskāraʼn saraṇ Nānak jagḏīsvarėh. ||45||

 

O – temptations of the world, You are (ajit) the invincible (soor) warrior of (sangraam’n) battle, you are (at-i) very (balna) powerful to (mardanah) crush (nahu) all, i.e. numerous creatures succumb to you.

(Deyv) the gods, their (gan) servants and (gandharv) singers, (maanukhya’n) human beings, (pas-u) animals, (pankhi) birds; you (bimohnah) enchant them all.

(Namaskaa’n) pay obeisance (har-i) the Almighty (karanhaar’n) Creator; and place yourself (saran-i = sanctuary) in care and obedience of (jagdeesvrah) the Master of the world – to be saved, says fifth Nanak. 45.

 

ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥ ਚਿਤ ਹਰਣੰ ਤ੍ਰੈ ਲੋਕ ਗੰਮ੍ਯ੍ਯੰ ਜਪ ਤਪ ਸੀਲ ਬਿਦਾਰਣਹ ॥

He kāmaʼn narak bisrāmaʼn baho jonī bẖarmāvṇėh.  Cẖiṯ harṇaʼn ṯarai lok gam▫yaʼn jap ṯap sīl biḏārṇėh.

 

(Hey) o (kaam’n) lust, you cause to the creature to (bisraam’n = live) be put in (narak) hell of (bhramaavnah = wandering) going through (bahu) numerous (joni) wombs, i.e. births in many life forms.

You (harn’n) take away (chit-u) the mind – from God; your (gammya’n) reach is to (trai = three, lok = regions – sky, land, water) everywhere; you (bidaarnah) destroy (jap) recitations of mantras, (tap) austerities and (seel) good nature of people.

 

ਅਲਪ ਸੁਖ ਅਵਿਤ ਚੰਚਲ ਊਚ ਨੀਚ ਸਮਾਵਣਹ ॥ ਤਵ ਭੈ ਬਿਮੁੰਚਿਤ ਸਾਧ ਸੰਗਮ ਓਟ ਨਾਨਕ ਨਾਰਾਇਣਹ ॥੪੬॥

Alap sukẖ aviṯ cẖancẖal ūcẖ nīcẖ samāvṇėh. Ŧav bẖai bimuʼncẖiṯ sāḏẖ sangam ot Nānak nārā▫iṇėh. ||46||

 

Your (alap) little (sukh = comfort) pleasure makes people (avit) deprived of money; you affect (ooch) high and (neech) low persons (samaavnah) equally (chanchal) to waver.

Those who join (saadh = saints, sangam   company) the holy congregation and take (ott) protection, i.e. place themselves in care and obedience (naaraainah) the Almighty, (bimunchit) destroy (tav) your (bhai) fear, i.e. are free from lust. 46.

 

ਹੇ ਕਲਿ ਮੂਲ ਕ੍ਰੋਧੰ ਕਦੰਚ ਕਰੁਣਾ ਨ ਉਪਰਜਤੇ ॥ ਬਿਖਯੰਤ ਜੀਵੰ ਵਸ੍ਯ੍ਯੰ ਕਰੋਤਿ ਨਿਰਤ੍ਯ੍ਯੰ ਕਰੋਤਿ ਜਥਾ ਮਰਕਟਹ ॥

He kal mūl kroḏẖ▫aʼn kaḏancẖ karuṇā na uparjaṯe.  Bikẖ▫yanṯ jīvaʼn vas▫yaʼn karoṯ nirṯ▫yaʼn karoṯ jathā maraktėh.

 

(Hey) o (krodh’n) anger, you are at (mool) the root of (kal-i) conflicts; (karuna) kindness does not (uparjatey) come to one afflicted by you;

You (karot-i) take (vasaya’n) control of (bikhyant = sinful) those who forget God and (karoti) cause them to (nirtya’n) dance to your commands (jathaa) like the monkey-tamer causes (markattah) the money to dance at his command.

 

ਅਨਿਕ ਸਾਸਨ ਤਾੜੰਤਿ ਜਮਦੂਤਹ ਤਵ ਸੰਗੇ ਅਧਮੰ ਨਰਹ ॥ ਦੀਨ ਦੁਖ ਭੰਜਨ ਦਯਾਲ ਪ੍ਰਭੁ ਨਾਨਕ ਸਰਬ ਜੀਅ ਰਖ੍ਯ੍ਯਾ ਕਰੋਤਿ ॥੪੭॥

Anik sāsan ṯāṛanṯ jamḏūṯėh ṯav sange aḏẖamaʼn narah.  Ḏīn ḏukẖ bẖanjan ḏa▫yāl parabẖ Nānak sarab jī▫a rakẖ▫yā karoṯ. ||47||

 

People in (tav) your (sangey) company, i.e. those afflicted with anger, become (adham’n) ignoble; (jandootah) the agent of Divine justice (saasan) eyes them (taarrant-i= for admonishment) punishment.

O (prabh-u) Almighty, You (bhanjan = destroy) end (dukh) distress of (deen = poor) the helpless; please (karot-i = do/give, rakhyaa = protection) save me from anger, supplicates fifth Nanak. 47.
ਹੇ ਲੋਭਾ ਲੰਪਟ ਸੰਗ ਸਿਰਮੋਰਹ ਅਨਿਕ ਲਹਰੀ ਕਲੋਲਤੇ ॥ ਧਾਵੰਤ ਜੀਆ ਬਹੁ ਪ੍ਰਕਾਰੰ ਅਨਿਕ ਭਾਂਤਿ ਬਹੁ ਡੋਲਤੇ ॥

He lobẖā lampat sang sirmohrėh anik lahrī kalolaṯe.  Ḏẖāvanṯ jī▫ā baho parkāraʼn anik bẖāʼnṯ baho dolṯe.

 

(Hey) o (lobha) greed, in your (sang) company, i.e. you, (lampatt = desireful) cause indulgence in you even by (sirmorah = leaders) great people; everyone (kalolaltey) plays to, i.e. is tempted by (anik) numerous (lahari = waves) ideas to make money.

Greedy (jeeaa) persons (dhaavant) run around in (bahu) many (prkaar’n) ways; they (ddoltey) waver (bahu) a lot, i.e. commit numerous transgressions/employ unfair means of (anik) many (bhaant-i) types – like cheating others, misappropriation and the like.

 

ਨਚ ਮਿਤ੍ਰੰ ਨਚ ਇਸਟੰ ਨਚ ਬਾਧਵ ਨਚ ਮਾਤ ਪਿਤਾ ਤਵ ਲਜਯਾ ॥ ਅਕਰਣੰ ਕਰੋਤਿ ਅਖਾਦ੍ਯ੍ਯਿ ਖਾਦ੍ਯ੍ਯੰ ਅਸਾਜ੍ਯ੍ਯੰ ਸਾਜਿ ਸਮਜਯਾ ॥ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਸਰਣਿ ਸੁਆਮੀ ਬਿਗ੍ਯ੍ਯਾਪ੍ਤਿ ਨਾਨਕ ਹਰਿ ਨਰਹਰਹ ॥੪੮॥

Nacẖ miṯraʼn nacẖ istaʼn nacẖ bāḏẖav nacẖ māṯ piṯā ṯav lajyā.  Akraṇaʼn karoṯ akẖāḏ▫ya kẖāḏ▫yaʼn asāj▫yaʼn sāj samajyā.  Ŧarāhi ṯarāhi saraṇ su▫āmī big▫yāpaṯi Nānak har narharėh. ||48||

 

(Tav) You have (lajyaa) shame to do the above (nach) neither to (mitr’n) friends, (nach) nor to (istt’n) loved ones, nor (baadhav) relatives, nor (maat) mother nor (pitaa) father.

One caught in you (karat) does (akarn’n = not done) the forbidden, (khaadya’n) eats (akhaadya-i) what is not fit for eating, (saaj-i) wears (asaajy’n) what is not to be worn and (samajyaa) continues doing them, and justifies them.

O (har-i) Almighty (narharah = man-lion – who killed the demon king Harnaakash) destroyer of evil, please (traah-i traah-i) help help; your servant (bigyaapt-i) supplicates, says fifth Nanak. 48.

 

ਹੇ ਜਨਮ ਮਰਣ ਮੂਲੰ ਅਹੰਕਾਰੰ ਪਾਪਾਤਮਾ ॥ ਮਿਤ੍ਰੰ ਤਜੰਤਿ ਸਤ੍ਰੰ ਦ੍ਰਿੜੰਤਿ ਅਨਿਕ ਮਾਯਾ ਬਿਸ੍ਤੀਰਨਹ ॥ ਆਵੰਤ ਜਾਵੰਤ ਥਕੰਤ ਜੀਆ ਦੁਖ ਸੁਖ ਬਹੁ ਭੋਗਣਹ ॥

He janam maraṇ mūlaʼn ahaʼnkāraʼn pāpāṯmā.   Miṯraʼn ṯajanṯ saṯraʼn ḏariṛ▫āʼnṯ anik mā▫yā bisṯīrniĥ. Āvanṯ jāvanṯ thakanṯ jī▫ā ḏukẖ sukẖ baho bẖogṇah.

 

(Hey) o (ahankaar’n) vanity you, (paapaatma = sinner soul) cause people to act by self-will ignoring Divine commands  and are (mool’n) the root cause of one being in cycles of (janam) births and (maran) deaths.

(Mitr’n = friends) friendships (tajant-i = given up) end and (satr’n = enemies) enmity (drirrant-i) gets firmed up because; (maaya) temptations of the world (bisteernah) tempt the humans in (anik) numerous ways because of your influence.

(Jeeaa) the souls (thankant) get tired of (aavant = coming) taking births and (jaavant = going) deaths (bhognah) experiencing (bahu) a lot of (dukh) pain and (sukh = comfort) pleasures, i.e. they are not steady in peace.

 

ਭ੍ਰਮ ਭਯਾਨ ਉਦਿਆਨ ਰਮਣੰ ਮਹਾ ਬਿਕਟ ਅਸਾਧ ਰੋਗਣਹ ॥ ਬੈਦ੍ਯ੍ਯੰ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸ੍ਵਰ ਆਰਾਧਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰੇ ॥੪੯॥

Bẖaram bẖa▫yān uḏi▫ān ramṇaʼn mahā bikat asāḏẖ rogṇah.  Baiḏ▫yaʼn pārbarahm parmesvar ārāḏẖ Nānak har har hare. ||49||

 

Under your influence people lose direction and (bhram wander in (bhyaan) frightening (udiaan) jungle, i.e. are lost in temptations and suffer (maha = great) terribly (bikatt) hard (asaadh) incurable (rognah) ailments, i.e. they get caught in hard to overcome vices.

(Paarbrahm) the Supreme Being, (parmeysvrah) our Supreme Master is (baidya’n) the physician to cure them; (aaraadh) invoke (har-i har-i harey = God – thrice) the Almighty in thought word and deed, says fifth Nanak. 49.

 

ਹੇ ਪ੍ਰਾਣ ਨਾਥ ਗੋਬਿੰਦਹ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਜਗਦ ਗੁਰੋ ॥ ਹੇ ਸੰਸਾਰ ਤਾਪ ਹਰਣਹ ਕਰੁਣਾ ਮੈ ਸਭ ਦੁਖ ਹਰੋ ॥

He parāṇ nāth gobinḏah kirpā niḏẖān jagaḏ guro.  He sansār ṯāp harṇah karuṇā mai sabẖ ḏukẖ haro.

 

(Hey) o (naath = master, praan = of life breath) Creator, (gobindah = master of the world) Almighty, You are (nidhaan) the treasure of (kripa) kindness and (guro) guru/guide of (jagad/jagat) the world.

O Almighty, You (karuna mai) are kind (harnah = take away) to ameliorate (taap) ailments/suffering of the creatures; please (haro = take away) end (sabh) all (dukh) distress in the world.

 

ਹੇ ਸਰਣਿ ਜੋਗ ਦਯਾਲਹ ਦੀਨਾ ਨਾਥ ਮਯਾ ਕਰੋ ॥ ਸਰੀਰ ਸ੍ਵਸਥ ਖੀਣ ਸਮਏ ਸਿਮਰੰਤਿ ਨਾਨਕ ਰਾਮ ਦਾਮੋਦਰ ਮਾਧਵਹ ॥੫੦॥

He saraṇ jog ḏa▫yālėh ḏīnā nāth ma▫yā karo.  Sarīr savasth kẖīṇ sam▫e simranṯ Nānak rām ḏāmoḏar māḏẖvah. ||50||

 

O (dyaalah) compassionate Almighty, You are (jog) potent to provide (saran-i) sanctuary; o (naath) Master of (deena = poor) the hapless, please (kari) bestow (mayaa) grace that –

I (simrant-i) remember You (samaey) at the time of (svasth) healthy or (kheen) weak body, i.e. both in joy and sorrow, o (raam) all-pervasive Master, (daamodar, maadhvah – metaphors for) Almighty, supplicates fifth Nanak. 50.

 

ਚਰਣ ਕਮਲ ਸਰਣੰ ਰਮਣੰ ਗੋਪਾਲ ਕੀਰਤਨਹ ॥ ਸਾਧ ਸੰਗੇਣ ਤਰਣੰ ਨਾਨਕ ਮਹਾ ਸਾਗਰ ਭੈ ਦੁਤਰਹ ॥੫੧॥

Cẖaraṇ kamal sarṇaʼn ramṇaʼn gopāl kīraṯnėh.  Sāḏẖ sangeṇ ṯarṇaʼn Nānak mahā sāgar bẖai ḏuṯrah. ||51||

 

Taking (saran) shelter at (kamal) lotus (charan) feet , i.e. under care of the Almighty, and (ramn’n = uttering) singing (keertanah) praises of (gopaal) the Sustainor, (sangeyn = company, saadh = guru) in holy congregation is (tarna’n) the ship to get across (maha) the highly (dutrah) hard-to-cross (bhai/bhav) world (saagar) ocean, i.e. temptations in the world can be overcome by invoking the Almighty, says fifth Nanak. 51.

 

ਸਿਰ ਮਸ੍ਤਕ ਰਖ੍ਯ੍ਯਾ ਪਾਰਬ੍ਰਹਮੰ ਹਸ੍ਤ ਕਾਯਾ ਰਖ੍ਯ੍ਯਾ ਪਰਮੇਸ੍ਵਰਹ ॥ ਆਤਮ ਰਖ੍ਯ੍ਯਾ ਗੋਪਾਲ ਸੁਆਮੀ ਧਨ ਚਰਣ ਰਖ੍ਯ੍ਯਾ ਜਗਦੀਸ੍ਵਰਹ ॥

Sir masṯak rakẖ▫yā pārbrahmaʼn hasṯ kā▫yā rakẖ▫yā parmesvarėh.  Āṯam rakẖ▫yā gopāl su▫āmī ḏẖan cẖaraṇ rakẖ▫yā jagḏīsvarėh.

 

(Paarbrahm) the Supreme Being (rakhyaa) protects (sir = head, mastak = forehead) the intellect; (parmesvrah) the Supreme Master protects (hast = hands, kaayaa = body) against wrong-doings.

(Suaami) the Master, our (gopaal) Sustainor (rakhyaa) protects (aatam = inner-self) the mind from straying; (dhan) the praiseworthy Almighty (jagdeesvrah) Master of the world protects (charan) the feet – from straying.

 

ਸਰਬ ਰਖ੍ਯ੍ਯਾ ਗੁਰ ਦਯਾਲਹ ਭੈ ਦੂਖ ਬਿਨਾਸਨਹ ॥ ਭਗਤਿ ਵਛਲ ਅਨਾਥ ਨਾਥੇ ਸਰਣਿ ਨਾਨਕ ਪੁਰਖ ਅਚੁਤਹ ॥੫੨॥

Sarab rakẖ▫yā gur ḏa▫yālėh bẖai ḏūkẖ bināsnėh.  Bẖagaṯ vacẖẖal anāth nāthe saraṇ Nānak purakẖ acẖuṯėh. ||52||

 

(Gur) the great (dayaalah) compassionate Almighty provides (rakhya) protection (sarab) under all circumstances and (binaasnah = destroys) ends (dookh) the pain of (bhai/world) being reborn in the world – and remain separated from the Creator.

This happens when one places the self (saran-i = in sanctuary) care and obedience of (purakh) the all-pervasive (achutah = not falling) Eternal Almighty, who (vachhal) loves (bhagat-i = of devotees) the obedient and (naatthey = master) takes care of (anaath = master-less) the hapless, says fifth Nanak. 52.

 

ਜੇਨ ਕਲਾ ਧਾਰਿਓ ਆਕਾਸੰ ਬੈਸੰਤਰੰ ਕਾਸਟ ਬੇਸਟੰ ॥ ਜੇਨ ਕਲਾ ਸਸਿ ਸੂਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ਜੋਤ੍ਯ੍ਯਿੰ ਸਾਸੰ ਸਰੀਰ ਧਾਰਣੰ ॥

Jen kalā ḏẖāri▫o ākāsaʼn baisaʼnṯāraʼn kāsat bestaʼn. Jen kalā sas sūr nakẖ▫yaṯar joṯ▫yaʼn sāsaʼn sarīr ḏẖārṇaʼn.

 

The Creator (jeyn) whose (kalaa) skill/cosmic laws (dhaario) support (aakaas’n) the sky – the planets without pillars, and (baisantar’n) fire is (bestt’n/veshttit – Sanskrit = covered) hidden in (kaastt) wood.

(Jeyn) by whose (kalaa) skill (sas-i) the moon, (soor) sun and (nakhyatr) stars have (jotya’n) light and (saas’n) breaths (dhaarn’n) support (sareer) the body.

 

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ਜੇਨ ਕਲਾ ਮਾਤ ਗਰਭ ਪ੍ਰਤਿਪਾਲੰ ਨਹ ਛੇਦੰਤ ਜਠਰ ਰੋਗਣਹ ॥ ਤੇਨ ਕਲਾ ਅਸਥੰਭੰ ਸਰੋਵਰੰ ਨਾਨਕ ਨਹ ਛਿਜੰਤਿ ਤਰੰਗ ਤੋਯਣਹ ॥੫੩॥

Jen kalā māṯ garabẖ pariṯpālaʼn nah cẖẖeḏanṯ jaṯẖar rogṇah.  Ŧen kalā asthambẖaʼn sarovaraʼn Nānak nah cẖẖijanṯ ṯarang ṯoyṇėh. ||53||

 

(Jeyn) whose skill/laws (pratipaal’n) nurture the fetus in (maat) the mother’s (garabh) womb; and is not (chheydant = drill hole) destroyed by (rognah = disease) the heat of (jatthar) the womb.

(Kalaa) skill/laws of (teyn = that) the same Creator (asthamb’n = pillars) hold (sarovar’n = pool) the oceans and (tarang) waves (toyanah) of water do not (chhijant) destroy the land, says fifth Nanak. 53.

 

ਗੁਸਾਂਈ ਗਰਿਸ੍ਟ ਰੂਪੇਣ ਸਿਮਰਣੰ ਸਰਬਤ੍ਰ ਜੀਵਣਹ ॥ ਲਬਧ੍ਯ੍ਯੰ ਸੰਤ ਸੰਗੇਣ ਨਾਨਕ ਸ੍ਵਛ ਮਾਰਗ ਹਰਿ ਭਗਤਣਹ ॥੫੪॥

Gusāʼn▫ī garist rūpeṇ simarṇaʼn sarbaṯar jīvṇah.  Labḏẖa▫yaʼn sanṯ sangeṇ Nānak savacẖẖ mārag har bẖagaṯ▫ṇėh. ||54||

 

The Almighty (gusaa’nee) Master of the world is (garistt = heavy weight) great; and is (simran’n) invoked by (sarbatr) all (jeevnah = lives) creatures.

Invoking is learnt in, and God (labdhya’n) found (sangeyn) with company/guidance of (sant) the saints, who follow (svachh) the clean/vice free (maarg) path of (bhagtanah = devotion) obedience to (har-i) the Almighty, says fifth Nanak. 54.

 

ਮਸਕੰ ਭਗਨੰਤ ਸੈਲੰ ਕਰਦਮੰ ਤਰੰਤ ਪਪੀਲਕਹ ॥ ਸਾਗਰੰ ਲੰਘੰਤਿ ਪਿੰਗੰ ਤਮ ਪਰਗਾਸ ਅੰਧਕਹ ॥ ਸਾਧ ਸੰਗੇਣਿ ਸਿਮਰੰਤਿ ਗੋਬਿੰਦ ਸਰਣਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰੇ ॥੫੫॥

Maskaʼn bẖagnanṯ sailaʼn karḏamaʼn ṯaranṯ papīlkėh.  Sāgraʼn laʼngẖanṯ pi▫angaʼn ṯam pargās anḏẖkah.  Sāḏẖ sangeṇ simranṯ gobinḏ saraṇ Nānak har-i har-i hare. ||55||

 

(Mask’n) the mosquito (bhagnant) breaks (sail’n) a stone, i.e. a weak person overcomes hardships; (papeelkah) the ant (tarant) swims across (kardama’n) the slush, i.e. a lowly person overcomes temptations.

(Ping’n) a cripple (langhant-i) gets across (saagarn’n) the sea, i.e. one fallen to vices overcomes them; (tam) darkness changes to (pargaas) light for (andhkah) for the blind, i.e. an ignorant person is enlightened to find God within.

This happens (simrant-i) by remembering/invoking (gobind) the Master of the world (sangeyn) in company/with guidance of (saadh) the guru and placing the self (saran-i) in care and obedience of (har-i har-i harey + God – thrice) the Almighty in thought, word and deed, says fifth Nanak. 55.

 

ਤਿਲਕ ਹੀਣੰ ਜਥਾ ਬਿਪ੍ਰਾ ਅਮਰ ਹੀਣੰ ਜਥਾ ਰਾਜਨਹ ॥ ਆਵਧ ਹੀਣੰ ਜਥਾ ਸੂਰਾ ਨਾਨਕ ਧਰਮ ਹੀਣੰ ਤਥਾ ਬੈਸ੍ਨਵਹ ॥੫੬॥

Ŧilak hīṇaʼn jathā biprā amar hīṇaʼn jathā rājnah.  Āvaḏẖ hīṇaʼn jathā sūrar Nānak ḏẖaram hīṇaʼn ṯathā baisnvėh. ||56||

 

(Jathaa) like (bipra) a Brahmin is – is not recognized – (heen’n) without (tilak) frontal mark; or like (raajnah) a king (heen’n) without (amar) authority – cannot rule.

(Jathaa) like (soora) a soldier (heen’n) without (aavadh) weapon – cannot fight; (tathaa) similarly (baisnavah = worshipper of Vishnu – metaphor for) a devotee of God (heen’n) without (dharam) dutifulness, i.e. obedience to the Almighty, – is not approved by the Almighty, says fifth Nanak. 56.

 

ਨ ਸੰਖੰ ਨ ਚਕ੍ਰੰ ਨ ਗਦਾ ਨ ਸਿਆਮੰ ॥ ਅਸ੍ਚਰਜ ਰੂਪੰ ਰਹੰਤ ਜਨਮੰ ॥ ਨੇਤ ਨੇਤ ਕਥੰਤਿ ਬੇਦਾ ॥ ਊਚ ਮੂਚ ਅਪਾਰ ਗੋਬਿੰਦਹ ॥

Na saʼnkẖaʼn na cẖakaraʼn na gaḏā na si▫āmaʼn.   Ascẖaraj rūpaʼn rahanṯ janmaʼn.  Neṯ neṯ kathanṯ beḏā.   Ūcẖ mūcẖ apār gobinḏah.

 

The Almighty is recognized (na) neither with (sankh’n) conch nor (chakr’n) circular disc nor (gadaa) mace – in hand – by nor (siaam’n) dark color – like Krishna of the Mahabharata, i.e. the Almighty is not a person with physical signs.

The Almighty has (ascharj) a wondrous (roop’n) form (rahant) without (janam) birth – with no physical form.

(Beyda) the Vedas/scriptures (kathant) say God is (neyt neyt = not this, not this) indefinable. (Gobindah) the Master of the world is (ooch) the highest and (mooch = big) beyond measure and (apaar) without a far end, i.e. Infinite.

 

ਬਸੰਤਿ ਸਾਧ ਰਿਦਯੰ ਅਚੁਤ ਬੁਝੰਤਿ ਨਾਨਕ ਬਡਭਾਗੀਅਹ ॥੫੭॥

Basanṯ sāḏẖ riḏ▫yaʼn acẖuṯ bujẖanṯ Nānak badbẖāgī▫ah. ||57||

 

The Almighty is (achut = not falling, imperishable) Eternal (basant-i) dwells (ridya’n) minds of (saadh) the saints; (baddbhaageeah) fortunate persons (bujhant-i) understand this, says fifth Nanak. 57.

 

ਉਦਿਆਨ ਬਸਨੰ ਸੰਸਾਰੰ ਸਨਬੰਧੀ ਸ੍ਵਾਨ ਸਿਆਲ ਖਰਹ ॥ ਬਿਖਮ ਸਥਾਨ ਮਨ ਮੋਹ ਮਦਿਰੰ ਮਹਾਂ ਅਸਾਧ ਪੰਚ ਤਸਕਰਹ ॥

Uḏi▫ān basanaʼn saʼnsāraʼn sanbanḏẖī savān si▫āl kẖarah.  Bikẖam sathān man moh maḏiraʼn mahāʼn asāḏẖ pancẖ ṯaskarahi.

 

(Basn’n) living in (sansaar’n) the world is like being in (udiaan) a jungle where (sanbandhi = relatives) companions are (svaan = dogs) greedy, (siaal = jakals) vicious and (kharah = asses) ignorant.

The world is (bikham) a difficult (sthaan) place where (man) the mind is intoxicated with (madr’n) the intoxicant of (moh = charm) fascination and (asaadh) the un-controllable (panch) five (taskarah = thieves) vices – namely, lust, anger, greed, temptations and vanity.

 

ਹੀਤ ਮੋਹ ਭੈ ਭਰਮ ਭ੍ਰਮਣੰ ਅਹੰ ਫਾਂਸ ਤੀਖ੍ਯ੍ਯਣ ਕਠਿਨਹ ॥ ਪਾਵਕ ਤੋਅ ਅਸਾਧ ਘੋਰੰ ਅਗਮ ਤੀਰ ਨਹ ਲੰਘਨਹ ॥ ਭਜੁ ਸਾਧਸੰਗਿ ਗੋੁਪਾਲ ਨਾਨਕ ਹਰਿ ਚਰਣ ਸਰਣ ਉਧਰਣ ਕ੍ਰਿਪਾ ॥੫੮॥

Hīṯ moh bẖai bẖaram bẖarmaṇaʼn ahaʼn fāʼns ṯīkẖ▫yaṇ kaṯẖinėh. Pāvak ṯo▫a asāḏẖ gẖoraʼn agam ṯīr nah langẖnah. Bẖaj sāḏẖsang gopāl Nānak har cẖaraṇ saraṇ uḏẖraṇ kirpā. ||58||

 

(Bhramn’n) wavering under influence of (heet) love, (moh) temptations, (bhai) fear and (bharam) straying from path because of (ah’n = I) self-will, causes one to have (teekhyan = sharp) the painfully (katthinah) hard (phaans) noose, i.e. one cannot avoid their consequences when account of deeds is taken.

The human is an ocean of (paavak) fire – of jealousy and craving, (toa) water – waves of other thoughts; the ocean cannot (langhnah) be crossed as (teer) the shore is (agam) beyond reach, i.e. the human being is unable to overcome these by the self.

(Bhaj-u) invoke (gupaal) the Sustainor Almighty (saadhsang-i) with company/guidance of the guru and place yourself in (saran = sanctuary) care and obedience at (charan) feet of (har-i) the Almighty; one (udhran) rises above these with (kripa) grace of the Almighty, says fifth Nanak. 58.

 

ਕ੍ਰਿਪਾ ਕਰੰਤ ਗੋਬਿੰਦ ਗੋਪਾਲਹ ਸਗਲ੍ਯ੍ਯੰ ਰੋਗ ਖੰਡਣਹ ॥ ਸਾਧ ਸੰਗੇਣਿ ਗੁਣ ਰਮਤ ਨਾਨਕ ਸਰਣਿ ਪੂਰਨ ਪਰਮੇਸੁਰਹ ॥੫੯॥

Kirpā karanṯ gobinḏ gopālah sagal▫yaʼn rog kẖandṇah.  Sāḏẖ sangeṇ guṇ ramaṯ Nānak saraṇ pūran parmesurėh. ||59||

 

(Saglya’n) all (rog = ailments) afflictions (khanddanah = destroyed) end when (gobind) the Master of the world our (gopaalah) Sustainor (karant = does) bestows (kripa) grace. This happens to one who (ramat = utters) praises and emulates (gun) virtues of, and places the self (saran-i = in sanctuary) in care and obedience of (pooran) the all-pervasive (parmeysurah) Supreme Master, says fifth Nanak. 59.

 

ਸਿਆਮਲੰ ਮਧੁਰ ਮਾਨੁਖ੍ਯ੍ਯੰ ਰਿਦਯੰ ਭੂਮਿ ਵੈਰਣਹ ॥ ਨਿਵੰਤਿ ਹੋਵੰਤਿ ਮਿਥਿਆ ਚੇਤਨੰ ਸੰਤ ਸ੍ਵਜਨਹ ॥੬੦॥

Si▫āmalaʼn maḏẖur mānukẖ▫yaʼn riḏ▫yaʼn bẖūm vairṇah.  Nivanṯ hovanṯ mithi▫ā cẖeṯnaʼn sanṯ savajniĥ. ||60||

 

If (maanukhya’n) a person is (siaaml’n) good looking and (madhur) sweet-talking, i.e. is good outwardly, but has (ridya’n) a mind which (bhoom-i = land) harbors (vairnah) enmity towards others; his/her (nivant-i) bowing – trying to be nice – (hovant-i = happens) is (mithiaa) false; (cheytn’n) beware of him/her, o (sant = saints) seekers of God, my (svajanah) good friends. 61.

 

ਅਚੇਤ ਮੂੜਾ ਨ ਜਾਣੰਤ ਘਟੰਤ ਸਾਸਾ ਨਿਤ ਪ੍ਰਤੇ ॥ ਛਿਜੰਤ ਮਹਾ ਸੁੰਦਰੀ ਕਾਂਇਆ ਕਾਲ ਕੰਨਿਆ ਗ੍ਰਾਸਤੇ ॥

Acẖeṯ mūṛā na jāṇanṯ gẖatanṯ sāsā niṯ parṯe.  Cẖẖijanṯ mahā sunḏrī kāʼn▫i▫ā kāl kanniā garāsṯe.

 

(Acheyt) a mindless person is (moorra = fool) ignorant and does not (jaanant = know) realize that (saasa = breaths) the remaining life (ghattant) is reducing (nit pratey) constantly – every moment.

(Maha) the very (sundri) beautiful (kaa’niaa) body (chhijant) is weakening continuously and (kaal) death will (grastey = swallow) take the soul away like (kanniaa) the daughter leaves parental home after the wedding.

 

ਰਚੰਤਿ ਪੁਰਖਹ ਕੁਟੰਬ ਲੀਲਾ ਅਨਿਤ ਆਸਾ ਬਿਖਿਆ ਬਿਨੋਦ ॥ ਭ੍ਰਮੰਤਿ ਭ੍ਰਮੰਤਿ ਬਹੁ ਜਨਮ ਹਾਰਿਓ ਸਰਣਿ ਨਾਨਕ ਕਰੁਣਾ ਮਯਹ ॥੬੧॥

Racẖanṯ pukẖah kutamb līlā aniṯ āsā bikẖi▫ā binoḏ.  Bẖarmanṯ bẖarmanṯ baho janam hāri▫o saraṇ Nānak karuṇā ma▫yėh. ||61||

 

Not knowing this, (purkhah) a person (rachant-i) remains engrossed with (leela) plays of (kuttamb) the family and to fulfil (aasa) wishes for (binod) pleasures of (anit = not forever) the transitory (bikhiaa) wealth.

(Bhramant-i, bhramant-i) remaining so deluded, s/he (haario = loses) wastes (bahu) numerous (janam) births/opportunities to place the self (saran-i = in sanctuary) in care and obedience of (karuna mai) compassionate Almighty, says fifth Nanak. 61.
ਹੇ ਜਿਹਬੇ ਹੇ ਰਸਗੇ ਮਧੁਰ ਪ੍ਰਿਅ ਤੁਯੰ ॥ ਸਤ ਹਤੰ ਪਰਮ ਬਾਦੰ ਅਵਰਤ ਏਥਹ ਸੁਧ ਅਛਰਣਹ ॥ ਗੋਬਿੰਦ ਦਾਮੋਦਰ ਮਾਧਵੇ ॥੬੨॥

He jihbe he rasge maḏẖur pari▫a ṯu▫yaʼn. Saṯ haṯaʼn param bāḏaʼn avraṯ ethah suḏẖ acẖẖarṇėh.   Gobinḏ ḏāmoḏar māḏẖve. ||62||

 

(Hey) o (jihbey) tongue, (hey) o human being, (rasgey) you know the sources of pleasures, (madhur) sweet dishes are (pria) dear to (tuy’n) you.

You (hat’n) kill/ignore (sat) truth – Naam – and get into (param = supreme) big (baad’n) arguments and (avart – a = not, varat = behave) misbehave, whereas you came (eythai) here to obey (sudh = correct) the Divine (achhanah) words, i.e. Naam/commands, of (damodar maadhvah – Krishna – metaphor for) the Almighty. 62.

 

ਗਰਬੰਤਿ ਨਾਰੀ ਮਦੋਨ ਮਤੰ ॥ ਬਲਵੰਤ ਬਲਾਤ ਕਾਰਣਹ ॥ ਚਰਨ ਕਮਲ ਨਹ ਭਜੰਤ ਤ੍ਰਿਣ ਸਮਾਨਿ ਧ੍ਰਿਗੁ ਜਨਮਨਹ ॥

Garbanṯ nārī maḏon maṯaʼn.   Balvanṯ balāṯ kārṇah.  Cẖaran kamal nah bẖajanṯ ṯariṇ samān ḏẖarig janamnėh.

 

A man who (garbant-i) is proud and (madon mat’n) intoxicated with passion for (naari) women, and being (balvant) strong (balaat kaarnah) forces himself on them.

He does not (bhajant) praise and obey (charan = feet, kamal = lotus) the Almighty, his life is worthless (samaan-i) like (trin) a blade of grass; his/her (janamnah) birth as a human being (dhrig) disgraceful.

 

ਹੇ ਪਪੀਲਕਾ ਗ੍ਰਸਟੇ ਗੋਬਿੰਦ ਸਿਮਰਣ ਤੁਯੰ ਧਨੇ ॥ ਨਾਨਕ ਅਨਿਕ ਬਾਰ ਨਮੋ ਨਮਹ ॥੬੩॥

He papīlkā garaste gobinḏ simraṇ ṯu▫yaʼn ḏẖane. Nānak anik bār namo namah. ||63||

 

(Hey) o (papeelka) ant, – despite being small physically – (tuy’n) you are (grasttey) a heavy-weight and (dhaney) praise-worthy if you (simran) remember and obey (gobind) the Master of the world.

My (namo namah) obeisance to the Almighty (anik) numerous (baar) times, i.e. one needs to keep the Almighty in mind in every activity. 63.

 

ਤ੍ਰਿਣੰ ਤ ਮੇਰੰ ਸਹਕੰ ਤ ਹਰੀਅੰ ॥ ਬੂਡੰ ਤ ਤਰੀਅੰ ਊਣੰ ਤ ਭਰੀਅੰ ॥ ਅੰਧਕਾਰ ਕੋਟਿ ਸੂਰ ਉਜਾਰੰ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਗੁਰ ਦਯਾਰੰ ॥੬੪॥

Ŧariṇ ṯa meraʼn sėhkaʼn ṯa harī▫aʼn.  Būdaʼn ṯa ṯarī▫aʼn ūṇaʼn ṯa bẖarī▫aʼn.  Anḏẖkār kot sūr ujāraʼn.  Binvanṯ Nānak har gur ḏeāraʼn. ||64||

 

(Trin’n) grass, i.e. the lowly (ta) become (meyr’n = a mountain) exalted; (sahak’n) the withered are (hareea’n = green) revived; (boodd’n) one drowning (tareea’n) swims/gets across – one fallen to vices overcomes them, (oon’n) the empty vessel is (bhareea’n) filled – one craving is satiated.

(Andhkaar) darkness changes to (ujaar’n) light of (kott-i) a crore (soor) suns, i.e. ignorance changes to enlightenment; when (har-i) the Almighty (dyaar’n) is kind to lead to (gur) the guru – and his guidance obtained, (binvant-i) submits fifth Nanak. 64.

 

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ਬ੍ਰਹਮਣਹ ਸੰਗਿ ਉਧਰਣੰ ਬ੍ਰਹਮ ਕਰਮ ਜਿ ਪੂਰਣਹ ॥ ਆਤਮ ਰਤੰ ਸੰਸਾਰ ਗਹੰ ਤੇ ਨਰ ਨਾਨਕ ਨਿਹਫਲਹ ॥੬੫॥

Barahmaṇėh sang uḏẖarṇaʼn barahm karam jė pūrṇah.  Āṯam raṯaʼn sansār gahaʼn ṯe nar Nānak nihfalėh. ||65||

 

One (udhran’n) rises above vices (sang-i) in company (brahmnanh) Brahmin, i.e. guide (j-i) who is (poornah) accomplished in (karam) deeds told by (brahm) the Creator, i.e. leads life by Divine virtues and commands. Those whose (aatam) mind is (rat’n) imbued with, and (gah’n = hold) engage in, (sansaar) worldly pursuits, (tey) such (nar) persons’ efforts are (nihphalah) fruitless in overcoming vices in the world – and hence cannot attain union with the Almighty, says fifth Nanak. 65

 

ਪਰ ਦਰਬ ਹਿਰਣੰ ਬਹੁ ਵਿਘਨ ਕਰਣੰ ਉਚਰਣੰ ਸਰਬ ਜੀਅ ਕਹ ॥ ਲਉ ਲਈ ਤ੍ਰਿਸਨਾ ਅਤਿਪਤਿ ਮਨ ਮਾਏ ਕਰਮ ਕਰਤ ਸਿ ਸੂਕਰਹ ॥੬੬॥

Par ḏarab hirṇaʼn baho vigẖan karṇaʼn ucẖarṇaʼn sarab jī▫a kah.  La▫o la▫ī ṯarisnā aṯipaṯ man mā▫e karam karaṯ sė sūkrah. ||66||

 

There are some who (hiran’n) take away (par) others’ (darab) wealth, (karn’n) create (vighan) obstacles for others but (uchar’n = speaking) sermonize (kah) to (sarab) all (jeea) creatures/people – to do good deeds.

Such (lau laee – Sanskrit word) inconsistency is caused by (trisna) strong desires; they (karat = do, karam = deeds) act by (man = mind, maaey = desires) self-interest and commit (atipat-i) transgressions; (s-i) such persons are like (sookrah) pigs – which feeds on excrement, i.e. they commit vices. 66.

 

ਮਤੇ ਸਮੇਵ ਚਰਣੰ ਉਧਰਣੰ ਭੈ ਦੁਤਰਹ ॥ ਅਨੇਕ ਪਾਤਿਕ ਹਰਣੰ ਨਾਨਕ ਸਾਧ ਸੰਗਮ ਨ ਸੰਸਯਹ ॥੬੭॥੪॥

Maṯe samev cẖarṇaʼn uḏẖarṇaʼn bẖai ḏuṯrah.  Anek pāṯik harṇaʼn Nānak sāḏẖ sangam na sansyah. ||67||4||

 

Those (matey = intoxicated) imbued with love for the Almighty remain (sameyv) absorbed (charn’n) in at feet of, i.e. they obey the Almighty to attain union with IT; they (udhran’n = rise above) get across (dutarah) hard-to-cross (bhai/bhav = world) the world-ocean, i.e. overcome stubborn temptations present around them.

Their (aneyk) numerous of sinful activities (harn’n) have been removed by joining (sangam) company of (saadh) the guru, i.e. the holy congregation where the guru’s teachings are imparted; there is no (sansayah) doubt about this, says fifth Nanak. 67. 4.