SGGS pp 198-200, Gauri M; 5, (160-169).
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੇ ਦਾਸ ਸਿਉ ਸਾਕਤ ਨਹੀ ਸੰਗੁ ॥ ਓਹੁ ਬਿਖਈ ਓਸੁ ਰਾਮ ਕੋ ਰੰਗੁ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Har ke ḏās si▫o sākaṯ nahī sang. Oh bikẖ▫ī os rām ko rang ||1|| rahā▫o evil
Composition of the fifth Guru in Raga Gaurri. (Saakat) a person who turns away from god (nahi sang-u = cannot keep company) is not compatible (siau) with (daas = servants) devotes of (har-i) the Almighty
(Oh-u = that) s/he (bikhaee) immoral while (os-u) the other (ko rang-u = dyed with) is imbued with the love of (raam) the all-pervasive Master. 1.
(Rahaau) dwell on this and reflect.
Note: The following verses give further examples of incompatibility.
ਮਨ ਅਸਵਾਰ ਜੈਸੇ ਤੁਰੀ ਸੀਗਾਰੀ ॥ ਜਿਉ ਕਾਪੁਰਖੁ ਪੁਚਾਰੈ ਨਾਰੀ ॥੧॥
Man asvār jaise ṯurī sīgārī. Ji▫o kāpurakẖ pucẖārai nārī ||1||
(Jaisey) like (seegaari) a bedecked (turee) mare with (man = mind) an imagining/unfit (asvaar) rider do not go together. Or (jio) like (kapurakh) a eunuch (pochaarai) fondling a woman is meaningless. 1
ਬੈਲ ਕਉ ਨੇਤ੍ਰਾ ਪਾਇ ਦੁਹਾਵੈ ॥ ਗਊ ਚਰਿ ਸਿੰਘ ਪਾਛੈ ਪਾਵੈ ॥੨॥
Bail ka▫o neṯarā pā▫e ḏuhāvai Ga▫ū cẖar singẖ pācẖẖai pāvai ||2||
Like one (paaey) puts (neytraa paaey) tether (kau) on legs of (bail) ox to milk it; or one (char-i) rides (gaoo) a cow (pachhai paavai) to chase (singh) a lion, gets nothing. 2.
ਗਾਡਰ ਲੇ ਕਾਮਧੇਨੁ ਕਰਿ ਪੂਜੀ ॥ ਸਉਦੇ ਕਉ ਧਾਵੈ ਬਿਨੁ ਪੂੰਜੀ ॥੩॥
Gādar le kāmḏẖen kar pūjī Sa▫uḏe ka▫o ḏẖāvai bin pūnjī. ||3||
Someone (ley) takes a (gaaddar) sheep and (pooji) worshipping as (kaamdheyn) the wish-fulfilling cow of Hindu belief, or one (dhaavai = runs) goes to buy (sauda) merchandise (bin-u) without (poonji) money is ridiculous. 3.
Message: Similarly trying to find God within by rituals and worships is not successful. This what one should do.
ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਚੀਤ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਹਰਿ ਸਾ ਮੀਤ ॥੪॥੯੧॥੧੬੦॥
Nānak rām nām jap cẖīṯ Simar su▫āmī har sā mīṯ ||4||91||160||
Says fifth Nanak: (Jap-i) keep in (cheet) in mind/obey (naam-u) commands of (raam) the Almighty. (Simar-i) remember/obey (suaami) the Master and (meet) friend, (saa) like (har-i) the Almighty – who is ever with you. 4. 91. 160.
————————————————
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਸਾ ਮਤਿ ਨਿਰਮਲ ਕਹੀਅਤ ਧੀਰ ॥ ਰਾਮ ਰਸਾਇਣੁ ਪੀਵਤ ਬੀਰ ॥੧॥
Ga▫oṛī mėhlā 5. Sā maṯ nirmal kahī▫aṯ ḏẖīr Rām rasā▫iṇ pīvaṯ bīr ||1||
Composition of the fifth Guru in Raga Gaurri. (Sa) that (mat-i) mind is (kaheeat) called (nirmal) pure and (dheer) at peace, which (peevat) drinks (rasaain-u) the elixir of (raam) the Creator – i.e. when the thinking is based on Divine virtues and commands, (bir) o brother. 1
ਹਰਿ ਕੇ ਚਰਣ ਹਿਰਦੈ ਕਰਿ ਓਟ ॥ ਜਨਮ ਮਰਣ ਤੇ ਹੋਵਤ ਛੋਟ ॥੧॥ ਰਹਾਉ ॥
Har ke cẖaraṇ hirḏai kar ot Janam maraṇ ṯe hovaṯ cẖẖot. ||1|| rahā▫o
(Hirdai) in your mind (kar-i) make (charan kamal) lotus feet (key) of (har-i) the Almighty your (ott) shelter, i.e. protect yourself from vices by submitting to Divine commands. (Chhott) emancipation (tey) from cycles of (janam) births and (maran) deaths (hot) happens with obedience to the Almighty. 1.
(Rahaau) dwell on this and reflect.
ਸੋ ਤਨੁ ਨਿਰਮਲੁ ਜਿਤੁ ਉਪਜੈ ਨ ਪਾਪੁ ॥ ਰਾਮ ਰੰਗਿ ਨਿਰਮਲ ਪਰਤਾਪੁ ॥੨॥
So ṯan nirmal jiṯ upjai na pāp. Rām rang nirmal parṯāp. ||2||
(So) that (tan) body/person is (nirmal-u) pure (jit-u) by which (na paap = no sins) no wrong-doings (upjai = emanate) are done. One (rang-i) imbued with obedience to (raam) the Almighty obtains (nirmal) pure/virtuous (artaap) reputation. 2.
ਸਾਧਸੰਗਿ ਮਿਟਿ ਜਾਤ ਬਿਕਾਰ ॥ ਸਭ ਤੇ ਊਚ ਏਹੋ ਉਪਕਾਰ ॥੩॥
Sāḏẖsang mit jāṯ bikār Sabẖ ṯe ūcẖ eho upkār ||3||
(Bikaar) vices (mitt-i jaat = are erased) are removed from the mind with (saadhsang-i) the guru’s company/guidance. (Eho) this beneficence of the guru is (ooch) above (sabh tey) all. 3.
ਪ੍ਰੇਮ ਭਗਤਿ ਰਾਤੇ ਗੋਪਾਲ ॥ ਨਾਨਕ ਜਾਚੈ ਸਾਧ ਰਵਾਲ ॥੪॥੯੨॥੧੬੧॥
Parem bẖagaṯ rāṯe gopāl Nānak jācẖai sāḏẖ ravāl ||4||92||161||
The devotees (raatey) are imbued with (preym) loving (bhagati) devotion of (gopaal) the Sustainer of the universe. Fifth Nanak (jaachai) seeks (ravaal) dust of the fee, i.e. ability to serve and follow example, of (saadh) the seekers4. 92. 161.
——————————————–
Note: This Shabad describes the various facets of natural true love. It says in the first verse that if we have the same true love for the Creator union with IT would come naturally.
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਐਸੀ ਪ੍ਰੀਤਿ ਗੋਵਿੰਦ ਸਿਉ ਲਾਗੀ ॥ ਮੇਲਿ ਲਏ ਪੂਰਨ ਵਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Aisī parīṯ govinḏ si▫o lāgī Mel la▫e pūran vadbẖāgī ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. The devotees (laagi) have (aisi) such (preet-i) love (siau) for (govind) the Almighty, which makes them (pooran) perfectly/very (vaddbhaagi) fortunate, i.e. the Almighty (meyl-i laey) unites them with IT-self. 1.
(Rahaau) dwell on this and reflect.
ਭਰਤਾ ਪੇਖਿ ਬਿਗਸੈ ਜਿਉ ਨਾਰੀ ॥ ਤਿਉ ਹਰਿ ਜਨੁ ਜੀਵੈ ਨਾਮੁ ਚਿਤਾਰੀ ॥੧॥
Bẖarṯā pekẖ bigsai ji▫o nārī Ŧi▫o har jan jīvai nām cẖiṯārī ||1||
(Jiau) like a (naari) wife (bigsai) is happy to (peykh) see/meet her (bharta) husband, (tiau) similarly (har-i jan) God’s devotee (jeevai = lives) is blossoms (chitaari) remembering (naam) Divine virtues – and living by them. 1.
ਪੂਤ ਪੇਖਿ ਜਿਉ ਜੀਵਤ ਮਾਤਾ ॥ ਓਤਿ ਪੋਤਿ ਜਨੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ॥੨॥
Pūṯ pekẖ ji▫o jīvaṯ māṯā Oṯ poṯ jan har si▫o rāṯā ||2||
(Jiau) like (maata) the mother (jeevat) is enlivened (peykh-i) to see her (poot = son) child; the (jan-u) devotee is (raata) imbued with the love of the Eternal (ot-i pot-i = intertwined like yarns in a fabric) i.e. is ever in remembrance/obedience. 2.
ਲੋਭੀ ਅਨਦੁ ਕਰੈ ਪੇਖਿ ਧਨਾ ॥ ਜਨ ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗੋ ਮਨਾ ॥੩॥
Lobẖī anaḏ karai pekẖ ḏẖanā Jan cẖaran kamal si▫o lāgo manā ||3||
(Lobhi) a greedy person (karai) gets (anand) joy (pekh-i) seeing his/her (dhanaa) wealth; similarly (jan) the devotee feels happy (laago) attaching (manaa) the mind (siau) to (chran kamal = lotus feet) obedience the Creator. 3
ਬਿਸਰੁ ਨਹੀ ਇਕੁ ਤਿਲੁ ਦਾਤਾਰ ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਪ੍ਰਾਨ ਅਧਾਰ ॥੪॥੯੩॥੧੬੨॥
Bisar nahī ik ṯil ḏāṯār Nānak ke parabẖ parān aḏẖār ||4||93||162||
Supplicates fifth Nanak: O (prabh) Almighty, you are (adhaar) the support for my (praan) life; please (bisar-u nahi) do not let me forget you (ik til = one sesame seed) even a bit, o (dataar = giver) beneficent Master. 4. 93. 162.
———————————
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਰਾਮ ਰਸਾਇਣਿ ਜੋ ਜਨ ਗੀਧੇ ॥ ਚਰਨ ਕਮਲ ਪ੍ਰੇਮ ਭਗਤੀ ਬੀਧੇ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Rām rasā▫iṇ jo jan gīḏẖe Cẖaran kamal parem bẖagṯī bīḏẖe ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Jo jan) those persons who are (geedhey) used to (raam = Divine, rasaain = elixir) living by Divine virtues and commands; they remain (beedhey = pierced by) imbued with absorbed in (preym) loving (bhagti) devotion to (charan kamal= lotus feet) obedience of the Eternal. 1.
(Rahaau) dwell on this and reflect.
ਆਨ ਰਸਾ ਦੀਸਹਿ ਸਭਿ ਛਾਰੁ ॥ ਨਾਮ ਬਿਨਾ ਨਿਹਫਲ ਸੰਸਾਰ ॥੧॥
Ān rasā ḏīsėh sabẖ cẖẖār. Nām binā nihfal sansār ||1||
(Aan) other (rasaa = elixirs) interests (deesey = seen) seem (chhaar = dust) useless to them. For them (sansaaar = world) life led (bina) bereft of (naam) Divine virtues and commands is (nihphal) fruitless – as one falls to vices and cannot experience God. 1.
ਅੰਧ ਕੂਪ ਤੇ ਕਾਢੇ ਆਪਿ ॥ ਗੁਣ ਗੋਵਿੰਦ ਅਚਰਜ ਪਰਤਾਪ ॥੨॥
Anḏẖ kūp ṯe kādẖe āp Guṇ govinḏ acẖraj parṯāp ||2||
The Almighty (aap-i) IT-self (kaaddhey) extricates (tey) (andh koop = blind well) from vices. One then experiences (acharj) wondrous experience of (partaap) majesty of (govind) the Master of the world within. 2.
ਵਣਿ ਤ੍ਰਿਣਿ ਤ੍ਰਿਭਵਣਿ ਪੂਰਨ ਗੋਪਾਲ ॥ ਬ੍ਰਹਮ ਪਸਾਰੁ ਜੀਅ ਸੰਗਿ ਦਇਆਲ ॥੩॥
vaṇ ṯariṇ ṯaribẖavaṇ pūran gopāl. Barahm pasār jī▫a sang ḏa▫i▫āl. ||3||
(Gopal) the Almighty Sustainer of the world (pooran) fully pervades (van) the trees and (trin) grass, and (trbhavan-i) in the three regions – ware, land and space.
(Daiaal) the kind Almighty is (sang-i) with (jeea) the soul in (brahm) Divine (pasaar) expanse, i.e. the whole creation. 3.
ਕਹੁ ਨਾਨਕ ਸਾ ਕਥਨੀ ਸਾਰੁ ॥ ਮਾਨਿ ਲੇਤੁ ਜਿਸੁ ਸਿਰਜਨਹਾਰੁ ॥੪॥੯੪॥੧੬੩॥
Kaho Nānak sā kathnī sār Mān leṯ jis sirjanhār. ||4||94||163||
Says fifth Nanak: (Sa) that state is hard like (saar-u) iron (kathni) describe; (jis-u) which (sirjanhaar-u) the Creator (maan-i leyt-u) accepts the soul for union. (Note: This may be compared to Japji Paurri 37 saying “Nanak kathna kararrs saar-u” hard like iron to describe. 4. 94. 163.
—————————————
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਨਿਤਪ੍ਰਤਿ ਨਾਵਣੁ ਰਾਮ ਸਰਿ ਕੀਜੈ ॥ ਝੋਲਿ ਮਹਾ ਰਸੁ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Niṯparaṯ nāvaṇ rām sar kījai. Jẖol mahā ras har amriṯ pījai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Nitprat-i) ever (naavan-u keejai) take bath (raam) in Divine (sar-i) pool – i.e. ever conform to Divine virtues and commands. (Jhol-i) push away other ideas and (peejai) drink (amrit-u) the life-giving the (maha) the great (har-i) Divine (ras-u) elixir – which keeps the disease/vices away. 1.
(Rahaau) dwell on this and reflect.
ਨਿਰਮਲ ਉਦਕੁ ਗੋਵਿੰਦ ਕਾ ਨਾਮ ॥ ਮਜਨੁ ਕਰਤ ਪੂਰਨ ਸਭਿ ਕਾਮ ॥੧॥
Nirmal uḏak govinḏ kā nām Majan karaṯ pūran sabẖ kām ||1||
Awareness of (naam) virtues and commands of (govind) the Master of the world is (nirmal = pure) purifying (udak-u) water to wash the mind. One who (majan karat) takes bath in these, i.e. joins the holy congregation, (sabh) all his/her (kaam) wishes/aspirations are (pooran) fulfilled – the purpose of human birth to merge in the Eternal is achieved. 1.
Page 199
ਸੰਤਸੰਗਿ ਤਹ ਗੋਸਟਿ ਹੋਇ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਖੋਇ ॥੨॥
Saṯsang ṯah gosat ho▫e Kot janam ke kilvikẖ kẖo▫e. ||2||
(Tah) there (santsang-i) in holy congregation (gosatt-i) conversation – on Divine virtues and commands – (hoey) takes place, i.e. awareness of Divine virtues and commands is obtained. (Kilvikh) influence of (kilvikh) wrong doings of (kott-i = crores) numerous (janam) past lives (khoey = lost) are given up. 2.
ਸਿਮਰਹਿ ਸਾਧ ਕਰਹਿ ਆਨੰਦੁ ॥ ਮਨਿ ਤਨਿ ਰਵਿਆ ਪਰਮਾਨੰਦੁ ॥੩॥
Simrahi sāḏẖ karahi ānanḏ Man ṯan ravi▫ā parmānanḏ ||3||
(Saadh) the seeker (simrah-i) remember/conform to Divine virtues and commands, and (karah-i) experience (aanand-u) bliss. His/her(man-i) mind and (tan-i) body (raviaa) experience the Almighty, embodiment of (parmaanand) Supreme bliss (ravia) permeating (mann tann) mind and body – the total self.3
ਜਿਸਹਿ ਪਰਾਪਤਿ ਹਰਿ ਚਰਣ ਨਿਧਾਨ ॥ ਨਾਨਕ ਦਾਸ ਤਿਸਹਿ ਕੁਰਬਾਨ ॥੪॥੯੫॥੧੬੪॥
Jisahi parāpaṯ har cẖaraṇ niḏẖān Nānak ḏās ṯisėh kurbān ||4||95||164||
One (jisah-i) by whom (nidhaan = treasure) the wealth of awareness of (har-i) Divine (charan = feet) presence within. (daas = servant) humble fifth Nanak, the seeker, (kurbaan = sacrifice) adores (tisah-i) that person. 4. 95. 164.
————————————-
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਸੋ ਕਿਛੁ ਕਰਿ ਜਿਤੁ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਏਹੁ ਮਨੁ ਜਾਗੈ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. So kicẖẖ kar jiṯ mail na lāgai. Har kīrṯan mėh ehu man jāgai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. O human being, (kar-i) do (so kichh-u) that (jit-u) by which (mail-u) dirt does not (laagai) stains, i.e. avoid activities which lure to evil/vices. Engage (mah-i) in (keertan) praising and emulating virtues of (har-i) the Almighty; so that (ih-u) this (man-u) mind (jaagai = awakes) remains alert to vices. 1.
(Rahaau) dwell on this and reflect.
ਏਕੋ ਸਿਮਰਿ ਨ ਦੂਜਾ ਭਾਉ ॥ ਸੰਤਸੰਗਿ ਜਪਿ ਕੇਵਲ ਨਾਉ ॥੧॥
Ėko simar na ḏūjā bẖā▫o. Saṯsang jap keval nā▫o. ||1||
(Simir-i) remember/obey (eyko) the One Almighty, and let no (dooja) other (bhaau) ideas come in mind. Join (santsang-i) the holy congregation to learn (jap-i) remember/obey (naau) Naam/Divine commands (keyval) alone = keeping away from rituals and worships. 1.
ਕਰਮ ਧਰਮ ਨੇਮ ਬ੍ਰਤ ਪੂਜਾ ॥ ਪਾਰਬ੍ਰਹਮ ਬਿਨੁ ਜਾਨੁ ਨ ਦੂਜਾ ॥੨॥
Karam ḏẖaram nem baraṯ pūjā. Pārbarahm bin jān na ḏūjā. ||2||
People engage in (karam dharam) religious rituals, (neym) prescribed practices, (brat) observance of fasts and (pooja) worship of various types; (jaan-u = know) consider none (dooja) other (bin-u) except (paarbrahm) the Supreme Spirit as source of solace. 2.
ਤਾ ਕੀ ਪੂਰਨ ਹੋਈ ਘਾਲ ॥ ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਅਪੁਨੇ ਪ੍ਰਭ ਨਾਲਿ ॥੩॥
Ŧā kī pūran ho▫ī gẖāl. Jā kī parīṯ apune parabẖ nāl. ||3||
(Ghaal) efforts of (ta ki) that person (hoee) is (pooran) complete, i.e. only that person finds God within; (ja ki) whose (preet-i) love is (prabh) the Master (apuney = own) of all, i.e. who leads life in obedience to God. 3.
ਸੋ ਬੈਸਨੋ ਹੈ ਅਪਰ ਅਪਾਰੁ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਤਜੇ ਬਿਕਾਰ ॥੪॥੯੬॥੧੬੫॥
So baisno hai apar apār Kaho Nānak jin ṯaje bikār. ||4||96||165||
(So) that (baisno) devotee is (apar apaar-u = infinite) the master of infinite virtues, (jin-i) who (tajey) sheds (bikaar) vices – and concentrates only on the Eternal, says fifth Nanak. 4. 96. 165.
————————————
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਜੀਵਤ ਛਾਡਿ ਜਾਹਿ ਦੇਵਾਨੇ ॥ ਮੁਇਆ ਉਨ ਤੇ ਕੋ ਵਰਸਾਂਨੇ ॥੧॥
Ga▫oṛī mėhlā 5. Jīvaṯ cẖẖād jāhi ḏevāne Mu▫i▫ā un ṯe ko varsāʼnne. ||1||
Composition of the fifth Guru in Raga Gaurri. O (deyvaaney) crazy human being, just consider; persons and materials who (chhaadd-I jaah-i) leave – by death/destruction or otherwise – while one is (jeevat) alive. (Ko) who (varsaaney) can benefit (tey) from (un) them (muiaa) on death, i.e. in the hereafter. 1.
ਸਿਮਰਿ ਗੋਵਿੰਦੁ ਮਨਿ ਤਨਿ ਧੁਰਿ ਲਿਖਿਆ ॥ ਕਾਹੂ ਕਾਜ ਨ ਆਵਤ ਬਿਖਿਆ ॥੧॥ ਰਹਾਉ ॥
Simar govinḏ man ṯan ḏẖur likẖi▫ā. Kāhū kāj na āvaṯ bikẖi▫ā. ||1|| rahā▫o.
(Simar) remember/obey commands of (govind = master of the universe) the Creator (likhia) written on the (mann) mind and (tann) the body (dhur-i) from the source/Creator. (Bikhia = poison) transitory wealth is of (kaahoo na = not any) no (kaaj) help in the hereafter. 1.
(Rahaau) dwell on this and reflect.
Note: The next verse uses the term ਠਗਉਰੀ (tthagauri). It refers to some inebriating substance the cheats give to those they want to rob. Before that, they gain the confidence of the victim. This is used as metaphor for a person succumbing to the temptations of the world-play.
ਬਿਖੈ ਠਗਉਰੀ ਜਿਨਿ ਜਿਨਿ ਖਾਈ ॥ ਤਾ ਕੀ ਤ੍ਰਿਸਨਾ ਕਬਹੂੰ ਨ ਜਾਈ ॥੨॥
Bikẖai ṯẖag▫urī jin jin kẖā▫ī. Ŧā kī ṯarisnā kabahūʼn na jā▫ī. ||2||
(Jin-I jin-i) whosoever (khaaee) eats (tthagauri) pill of cheats, i.e. forgets God and is inebriated by, (bikhai = poison) temptations. (Ta ki) his/her (trisna) craving (kabahoon) never (jaaee = goes) leave, i.e. keeps falling prey to temptations. 2.
ਦਾਰਨ ਦੁਖ ਦੁਤਰ ਸੰਸਾਰੁ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਿ ॥੩॥
Ḏāran ḏukẖ ḏuṯar sansār. Rām nām bin kaise uṯras pār. ||3||
Inability to get across (dutar) the hard-to-cross (sansaar-u = world) world-ocean, i.e. being in cycles of births and deaths is (daaran) terrible (dukh) suffering. One (kaisey = how) cannot (utras-i) land on (paar-i) far shore, i.e. one cannot end the cycle of births and deaths, (bin-u) without conformance to (naam) Divine virtues and commands. 3.
ਸਾਧਸੰਗਿ ਮਿਲਿ ਦੁਇ ਕੁਲ ਸਾਧਿ ॥ ਰਾਮ ਨਾਮ ਨਾਨਕ ਆਰਾਧਿ ॥੪॥੯੭॥੧੬੬॥
Sāḏẖsang mil ḏu▫e kul sāḏẖ. Rām nām Nānak ārāḏẖ. ||4||97||166||
Says fifth Nanak: (Aaraadh-i) invoke (raam naam) Divine virtues and commands (sadhsang-i) with company/guidance of the guru, (saadh) do good/bring comfort for the soul in (duey) both (kul = generations) here and the hereafter. 4. 97. 166.
—————————————-
Note: It is common practice that when some person wants to assert his position, he intimidates others by running his hand down the beard. This is the context of the first verse below.
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਗਰੀਬਾ ਉਪਰਿ ਜਿ ਖਿੰਜੈ ਦਾੜੀ ॥ ਪਾਰਬ੍ਰਹਮਿ ਸਾ ਅਗਨਿ ਮਹਿ ਸਾੜੀ ॥੧॥
Ga▫oṛī mėhlā 5. Garībā upar jė kẖinjai ḏāṛī. Pārbarahm sā agan mėh sāṛī. ||1||
Composition of the fifth Guru in Raga Gaurri. If someone (khinjai) runs his hand down his (daarri) beard (upar-i = on) to stress his power to (gariba) the poor; (paarbrahm-i) the Supreme Being (saarri) burns that beard (mah-i) in (agan-i) fire – i.e. the Master deprives that person of the strength/ability to cause harm. 1.
ਪੂਰਾ ਨਿਆਉ ਕਰੇ ਕਰਤਾਰੁ ॥ ਅਪੁਨੇ ਦਾਸ ਕਉ ਰਾਖਨਹਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Pūrā ni▫ā▫o kare karṯār. Apune ḏās ka▫o rākẖanhār. ||1|| rahā▫o.
(Kartaar-u) the Creator (karey = does) delivers (poora) perfect (niaau) justice; the Almighty (raakhanhaar-u) protects (apney = own) IT’s (daas = servant) devotee – if someone tries to harm him/her. 1.
(Rahaau) dwell on this and reflect.
ਆਦਿ ਜੁਗਾਦਿ ਪ੍ਰਗਟਿ ਪਰਤਾਪੁ ॥ ਨਿੰਦਕੁ ਮੁਆ ਉਪਜਿ ਵਡ ਤਾਪੁ ॥੨॥
Āḏ jugāḏ pargat parṯāp. Ninḏak mu▫ā upaj vad ṯāp. ||2||
The Creator’s (partaap) majesty has been manifest (aad-i) from the beginning i.e. time immemorial and (jugaad-i = beginning of Yugas) through the ages. All along (nindak = slanderer) anyone who wishes ill for others (muaa = died) has been destroyed by (upaj-i) developing (vadd taap = high fever) acute afflictions. 2.
ਤਿਨਿ ਮਾਰਿਆ ਜਿ ਰਖੈ ਨ ਕੋਇ ॥ ਆਗੈ ਪਾਛੈ ਮੰਦੀ ਸੋਇ ॥੩॥
Ŧin māri▫ā jė rakẖai na ko▫e. Āgai pācẖẖai manḏī so▫e. ||3||
(Tin-I = that) the Creator (maaria) the Creator destroys such (j-i) that (na koey) no one can (rakhai) save the slanderer; s/he gets a (mandi ) bad (soey) reputation (aagai = ahead) in the hereafter before the Creator and leaves a bad name (paachhai) behind in the world. 3.
ਅਪੁਨੇ ਦਾਸ ਰਾਖੈ ਕੰਠਿ ਲਾਇ ॥ ਸਰਣਿ ਨਾਨਕ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੪॥੯੮॥੧੬੭॥
Apune ḏās rākẖai kanṯẖ lā▫e Saraṇ Nānak har nām ḏẖi▫ā▫e. ||4||98||167||
The Creator (raakhai) keeps (apuney) IT’s (daas) devotees (kantth-i laaey = in embrace) close to IT-self. Says fifth Nanak: I seek to be (saran-i) sanctuary of the Master by (naam dhiaaey = paying attention) conforming to (har-i) Divine (naam-u) commands. 4. 98. 167.
——————————————
Note: This Shabad seems to be in context of a petition filed against the third Guru before Emperor Akbar of India, who found it frivolous.
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਮਹਜਰੁ ਝੂਠਾ ਕੀਤੋਨੁ ਆਪਿ ॥ ਪਾਪੀ ਕਉ ਲਾਗਾ ਸੰਤਾਪੁ ॥੧॥
Ga▫oṛī mėhlā 5. Mahjar jẖūṯẖā kīṯon āp Pāpī ka▫o lāgā sanṯāp. ||1||
Composition of the fifth Guru in Raga Gaurri. The Creator (aap-i) IT-self – through Emperor Akabar – (keeton-u = made) declared the (mahjar = petition signed by many) petition against the third Guru (jhootha) false; and (paapi = sinner) the wrong-doer (kau laaga = contracted) went through (santaap) great suffering/punishment. 1.
ਜਿਸਹਿ ਸਹਾਈ ਗੋਬਿਦੁ ਮੇਰਾ ॥ ਤਿਸੁ ਕਉ ਜਮੁ ਨਹੀ ਆਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Jisahi sahā▫ī gobiḏ merā Ŧis ka▫o jam nahī āvai nerā. ||1|| rahā▫o
One (jisah-i) on whom (gobind-u = Master of the world) the Almighty Master (meyra = my) of all (sahaaee = helpful) protects – from vices – (jam-u) the messenger of Divine justice (nahi) does not (aavai) come (neyraa) near him/her. 1.
(Rahaau) dwell on this and reflect.
ਸਾਚੀ ਦਰਗਹ ਬੋਲੈ ਕੂੜੁ ॥ ਸਿਰੁ ਹਾਥ ਪਛੋੜੈ ਅੰਧਾ ਮੂੜੁ ॥੨॥
Sācẖī ḏargėh bolai kūṛ Sir hāth pacẖẖoṛe anḏẖā mūṛ. ||2||
One who (bolai) speaks (koorr-u) tells (dargah) in court of (sachi) the Eternal – i.e. uses holy garb to deceive people; that person is (andha = blind) and (moor-u) foolish, and ultimately repents (pachhorrai) strikes his/her(sir-u) head with own (haath) hands. 2.
ਰੋਗ ਬਿਆਪੇ ਕਰਦੇ ਪਾਪ ॥ ਅਦਲੀ ਹੋਇ ਬੈਠਾ ਪ੍ਰਭੁ ਆਪਿ ॥੩॥
Rog bi▫āpe karḏe pāp Aḏlī ho▫e baiṯẖā parabẖ āp. ||3||
Those (kardey) committing (paap) transgressions in Divine commands (biaapey) suffer (rog) afflictions. (Prabh-u) the Almighty (aap-i) IT-self (hoey baitha) sits as (adli) judge and gives righteous judgments. 3.
ਅਪਨ ਕਮਾਇਐ ਆਪੇ ਬਾਧੇ ॥ ਦਰਬੁ ਗਇਆ ਸਭੁ ਜੀਅ ਕੈ ਸਾਥੈ ॥੪॥
Apan kamā▫i▫ai āpe bāḏẖe. Ḏarab ga▫i▫ā sabẖ jī▫a kai sāthai. ||4||
What (aapan = own) we (kamaaiai) do (baadhey = tied) face consequences. (Sabh) all (darab) wealth (gaiaa = goes) is lost (kai saathai) along with (jeea) the soul, i.e. on death. 4.
ਨਾਨਕ ਸਰਨਿ ਪਰੇ ਦਰਬਾਰਿ ॥ ਰਾਖੀ ਪੈਜ ਮੇਰੈ ਕਰਤਾਰਿ ॥੫॥੯੯॥੧੬੮॥
Nānak saran pare ḏarbār Rākẖī paij merai karṯār ||5||99||168||
Says fifth Nanak: Those who (parey) place themselves (saran-i) in the care (darbaar-i = of Divine authority) of the Eternal, (meyrai) my (kartar) the Creator (raakhi) saves their (paij) honor – accepts them for union with IT-self. 5. 99. 168.
—————————————-
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਜਨ ਕੀ ਧੂਰਿ ਮਨ ਮੀਠ ਖਟਾਨੀ ॥ ਪੂਰਬਿ ਕਰਮਿ ਲਿਖਿਆ ਧੁਰਿ ਪ੍ਰਾਨੀ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Jan kī ḏẖūr man mīṯẖ kẖatānī Pūrab karam likẖi▫ā ḏẖur parānī ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Praani) the mortal in whose destiny (likhia) it is so written (poorabi karami) based on past deeds, s/he finds (dhoor-i) the dust of the feet of (jan) humble devotees (mann meeth = sweet, khattaani = received) agreeable in the minds, i.e. loves to make service of devotees of the Eternal as part of his/her nature. 1.
(Rahaau) dwell on this and reflect.
Page 200
ਅਹੰਬੁਧਿ ਮਨ ਪੂਰਿ ਥਿਧਾਈ ॥ ਸਾਧ ਧੂਰਿ ਕਰਿ ਸੁਧ ਮੰਜਾਈ ॥੧॥
Ahaʼn▫buḏẖ man pūr thiḏẖā▫ī Sāḏẖ ḏẖūr kar suḏẖ manjā▫ī. ||1||
(Ahangbudhi) ego (poor-i = fills the mind) sticks to (man) the mind like (thindhaaee) oil to a cooking utensil. The mind can be (manjaaee) scrubbed (sudh) clean (dhoor-i = dust of feet of, sadhoo = guru’) by humbly following the guru’s teachings. 1.
ਅਨਿਕ ਜਲਾ ਜੇ ਧੋਵੈ ਦੇਹੀ ॥ ਮੈਲੁ ਨ ਉਤਰੈ ਸੁਧੁ ਨ ਤੇਹੀ ॥੨॥
Anik jalā je ḏẖovai ḏehī Mail na uṯrai suḏẖ na ṯehī. ||2||
(Jey) if one (dhovai) washes (deyhi) the body with (anikjalaa = numerous waters) numerous baths at holy places; (mail) filth of vices sticking to the mind (na utrai) is not removed and the mind cannot become (sudh-u) pure – free of ego. 2.
ਸਤਿਗੁਰੁ ਭੇਟਿਓ ਸਦਾ ਕ੍ਰਿਪਾਲ ॥ ਹਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਕਾਟਿਆ ਭਉ ਕਾਲ ॥੩॥
Saṯgur bẖeti▫o saḏā kirpāl Har simar simar kāti▫ā bẖa▫o kāl ||3||
It is only by (bheyttio = meeting) finding the (satguru) true guru who is (sadaa kripaal) ever kind to guide – that one gives up vices; the guru teaches to (simar-i simar-i) to repeatedly remember Divine virtues and obey Divine commands/laws of nature. This (kaattia = cuts) banishes the (bhau) fear of the (kaal) messengers of death – who take hold of those who disobey Divine commands. 3.
ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਹਰਿ ਨਾਉ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਨਾਨਕ ਗੁਣ ਗਾਉ ॥੪॥੧੦੦॥੧੬੯॥
Mukaṯ bẖugaṯ jugaṯ har nā▫o Parem bẖagaṯ Nānak guṇ gā▫o. ||4||100||169||
Says fifth Nanak: (Gun gaau) sing the virtues (preym bhagati) with loving devotion making them part of life; (Jugat-i) the method for (bhugati) food for the soul and (jugti) the method for achieving (mukti) freedom from vices – and ultimately from rebirth is to conform to (har-i) Divine (naau = naam) virtues and commands. 4. 100. 169.
By Sukhdev Singh
By Parmjit Singh
By Michael Dimitri
By Gursehaj Singh
By my blog