Posts Tagged ‘SGGS p 198’

SGGS pp 198-200, Gauri M; 5, (160-169).

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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.

 

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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.

 

 

 

 

 

SGGS pp 196-198, Gauri M: 5 (152-159).

SGGS pp 196-198, Gaurri M: 5 (152-159).

 

Note: This Shabad uses the expression ਬਟਵਾਰੇ (battvaarey) meaning highway robbers. This term is used as a metaphor for temptations. It is sometimes used as panj battvaarey i.e. five robbers namely lust, wrath, greed, attachment to transitory pleasures and relations, and vanity.

 

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਆਠ ਪਹਰ ਸੰਗੀ ਬਟਵਾਰੇ ॥   ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਲਏ ਨਿਵਾਰੇ ॥੧॥

Ga▫oṛī mėhlā 5.  Āṯẖ pahar sangī batvāre.   Kar kirpā parabẖ la▫e nivāre. ||1||

 

Composition of the fifth Guru in Raga Gaurri. (Battvaarey = highway robbers) temptations are (sangi = companions) with the humans (aatth = eight x pahar = three hours) round the clock; (prabh-i) the Almighty (kar-i kirpa) is kind (laey nivaarey) keep them away – from those who conform to Divine commands. 1.

 

ਐਸਾ ਹਰਿ ਰਸੁ ਰਮਹੁ ਸਭੁ ਕੋਇ ॥   ਸਰਬ ਕਲਾ ਪੂਰਨ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Aisā har ras ramhu sabẖ ko▫e.   Sarab kalā pūran parabẖ so▫e. ||1|| rahā▫o.

 

(Prabh) the Creator (soe) alone is (pooran = complete) the profound master of (sarab) all (kala) powers; let us (sabh-u koey = every one) all have (aisa) such (har-i) Divine (ras-u = elixir) experience (ramh-u = remember) in the mind – i.e. remember the virtues of such a Master and try to emulate them. 1.

(Rahaau) dwell on this and reflect.

 

ਮਹਾ ਤਪਤਿ ਸਾਗਰ ਸੰਸਾਰ ॥   ਪ੍ਰਭ ਖਿਨ ਮਹਿ ਪਾਰਿ ਉਤਾਰਣਹਾਰ ॥੨॥

Mahā ṯapaṯ sāgar sansār.   Parabẖ kẖin mėh pār uṯāraṇhār. ||2||

 

(Sansaar) the world is (maha) a very (tapat) hot (sagar) ocean – i.e. the world is an ocean of strong temptations; but those who seek to be in the care of the Creator, IT (utaaranhaar) takes them (paar-i) across (khin mah-i) momentarily = grants the ability to resist temptations and overcome vices. 2.

 

ਅਨਿਕ ਬੰਧਨ ਤੋਰੇ ਨਹੀ ਜਾਹਿ ॥   ਸਿਮਰਤ ਨਾਮ ਮੁਕਤਿ ਫਲ ਪਾਹਿ ॥੩॥

Anik banḏẖan ṯore nahī jāhi.   Simraṯ nām mukaṯ fal pāhi. ||3||

 

O human being, (teyrey = your) you have (anik) innumerable (bandhan) bondages which (nahi jaaey) cannot be (torey) broken by them. However (simrat) by remembrance of/conformance to (naam) Divine virtues and commands, one (paah-i) receives the (phal = fruit) reward of (mukti) release – from the bondage to vices. 3.

 

ਉਕਤਿ ਸਿਆਨਪ ਇਸ ਤੇ ਕਛੁ ਨਾਹਿ ॥   ਕਰਿ ਕਿਰਪਾ ਨਾਨਕ ਗੁਣ ਗਾਹਿ ॥੪॥੮੩॥੧੫੨॥

Ukaṯ si▫ānap is ṯe kacẖẖ nāhi.   Kar kirpā Nānak guṇ gāhi. ||4||83||152||

 

(Kachh-u naah-i) no amount of (ukat-i) arguments or (siaanap) cleverness/wisdom can obtain release (is te = from this) from the vices. Says fifth Nanak: It is possible only when the Almighty (kar-I kirpa) kindly enables to (gaah-i = sing) praise and emulate (gun) Divine virtues. 4. 83. 152.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਥਾਤੀ ਪਾਈ ਹਰਿ ਕੋ ਨਾਮ ॥   ਬਿਚਰੁ ਸੰਸਾਰ ਪੂਰਨ ਸਭਿ ਕਾਮ ॥੧॥

Ga▫oṛī mėhlā 5.  Thāṯī pā▫ī har ko nām.   Bicẖar sansār pūran sabẖ kām. ||1||

 

 

Composition of the fifth Guru in Raga Gaurri. Once (thaati) the wealth of awareness of (naam) Virtues and commands (ko) of (har-i) the Almighty is (paaee= receive) is obtained. (Sabh-i) all (kaam) purposes are (pooran) accomplished while (bichar) involved in (sansaar = world) the household activities – i.e. one can remain unattached to the worldly activities, overcome vices and be eligible for union with the Creator. 1.

 

ਵਡਭਾਗੀ ਹਰਿ ਕੀਰਤਨੁ ਗਾਈਐ ॥   ਪਾਰਬ੍ਰਹਮ ਤੂੰ ਦੇਹਿ ਤ ਪਾਈਐ ॥੧॥ ਰਹਾਉ ॥

vadbẖāgī har kīrṯan gā▫ī▫ai.   Pārbarahm ṯūʼn ḏėh ṯa pā▫ī▫ai. ||1|| rahā▫o.

 

It is (vadbhaagi) with good fortune based on past good deeds that we (gaaeeai) sing (keertanu) glory of (har-i) the Almighty. We (paaeeai) receive awareness of this (ta) then when (too deyh) You give, o (paarbrahm) Supreme Spirit. 1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਕੇ ਚਰਣ ਹਿਰਦੈ ਉਰਿ ਧਾਰਿ ॥   ਭਵ ਸਾਗਰੁ ਚੜਿ ਉਤਰਹਿ ਪਾਰਿ ॥੨॥

Har ke cẖaraṇ hirḏai ur ḏẖār.   Bẖav sāgar cẖaṛ uṯrėh pār. ||2||

 

(Dhaar) keep (hirdai ur-i) in mind (charan) feet, obedience (key) of (har-i) the. This is the ship (charr-i) by boarding which you can (utrah-i) land on (paar-i) far shore of (bhav saagar-u) the world ocean – overcome temptations in the word-play and unite with the Creator 2.

 

ਸਾਧੂ ਸੰਗੁ ਕਰਹੁ ਸਭੁ ਕੋਇ ॥   ਸਦਾ ਕਲਿਆਣ ਫਿਰਿ ਦੂਖੁ ਨ ਹੋਇ ॥੩॥

Sāḏẖū sang karahu sabẖ ko▫e.   Saḏā kali▫āṇ fir ḏūkẖ na ho▫e. ||3||

 

But one reobtains awareness of Divine virtues from the guru. Let us (sabh-u koey) every one (karah-u) keep (sang-u) company with/follow (saadhoo) the guru. Then there will (sadaa) ever be (kalyaan) happiness and (dookh) grief will (na hoey) not come (phir-i) again. 3.

 

ਪ੍ਰੇਮ ਭਗਤਿ ਭਜੁ ਗੁਣੀ ਨਿਧਾਨੁ ॥   ਨਾਨਕ ਦਰਗਹ ਪਾਈਐ ਮਾਨੁ ॥੪॥੮੪॥੧੫੩॥

Parem bẖagaṯ bẖaj guṇī niḏẖān.   Nānak ḏargėh pā▫ī▫ai mān. ||4||84||153||

 

When we (bhaj-u) invoke (nidhaan = treasure, guni = of virtues) the Creator with (preym) loving (bhagat-i) devotion – and live by Divine commands, then we (paaeeai) receive (maan-u) honor in (dargah) Divine court i.e. the soul is honorably accepted for union with the Creator, says fifth Nanak. 4. 84. 153.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਨ ਹਰਿ ਮੀਤ ॥   ਭ੍ਰਮ ਬਿਨਸੇ ਗਾਏ ਗੁਣ ਨੀਤ ॥੧॥

Ga▫oṛī mėhlā 5.  Jal thal mahī▫al pūran har mīṯ.   Bẖaram binse gā▫e guṇ nīṯ. ||1||

 

 

Composition of the fifth Guru in Raga Gaurri. (Har-i) the Almighty (meet) friend (pooran = full) pervades (jal-i) in water, (tahal-i) in/on land and (maheeal-i) space. Any (bhram) doubts on this (binas gaey) are banished by (neet) ever (gaaey = singing) praising/emulating (gun) Divine virtues. 1.

 

ਊਠਤ ਸੋਵਤ ਹਰਿ ਸੰਗਿ ਪਹਰੂਆ ॥  ਜਾ ਕੈ ਸਿਮਰਣਿ ਜਮ ਨਹੀ ਡਰੂਆ ॥੧॥ ਰਹਾਉ ॥

Ūṯẖaṯ sovaṯ har sang pahrū▫ā.   Jā kai simraṇ jam nahī darū▫ā. ||1|| rahā▫o.

 

(Har-i) the Almighty (sang) is with us as (pahrooa) guard while (ootthat) awake and (sovat) asleep. (Ja kai) with (simran) remembrance/obedience – one gets a sense of security and feels – (nahi darooa) no fear of (jam) justice, here and in the hereafter. 1.

(Rahaau) dwell on this and reflect.

 

 

ਚਰਣ ਕਮਲ ਪ੍ਰਭ ਰਿਦੈ ਨਿਵਾਸੁ ॥   ਸਗਲ ਦੂਖ ਕਾ ਹੋਇਆ ਨਾਸੁ ॥੨॥

Cẖaraṇ kamal parabẖ riḏai nivās.   Sagal ḏūkẖ kā ho▫i▫ā nās. ||2||

 

When one has (charan kamal = lotus feet) commands of (prabh) the Almighty (nivaas-u) abiding (ridai) in mind, then (sagal) all (dookh) afflictions/griefs (hoia) are (naas-u = destroyed) are obviated. 2.

 

Page 197

 

ਆਸਾ ਮਾਣੁ ਤਾਣੁ ਧਨੁ ਏਕ ॥   ਸਾਚੇ ਸਾਹ ਕੀ ਮਨ ਮਹਿ ਟੇਕ ॥੩॥

Āsā māṇ ṯāṇ ḏẖan ek.   Sācẖe sāh kī man mėh tek. ||3||

 

For such a person, Divine virtues (eyk) alone provides fulfilment of (aasa) wishes, (maan-u) honor, (taan-u) strength to overcome vices, and (dhan-u) wealth. S/he lives with (tteyk= support) reliance on (saachey) the Eternal (saah) Master (mah-i) in (man) the mind. 3.

 

ਮਹਾ ਗਰੀਬ ਜਨ ਸਾਧ ਅਨਾਥ ॥   ਨਾਨਕ ਪ੍ਰਭਿ ਰਾਖੇ ਦੇ ਹਾਥ ॥੪॥੮੫॥੧੫੪॥

Mahā garīb jan sāḏẖ anāth.   Nānak parabẖ rākẖe ḏe hāth. ||4||85||154||

 

Says Nanak: We (jan) humble (saadh) seekers are (maha gareeb) very poor and (anaath = master-less) hapless, (prabh) Akal Purakh (raakhey) protects us (dey) giving (haath = hand) support. 4. 85. 154.

 

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Note: This Shabad mentions ਗ੍ਰਹਣ (grahn) meaning eclipse. According to Hindu belief, al problems can be warded off taking ceremonial bath on the occasion of solar eclipse. The first verse is in that context.

 

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਹਰਿ ਹਰਿ ਨਾਮਿ ਮਜਨੁ ਕਰਿ ਸੂਚੇ ॥   ਕੋਟਿ ਗ੍ਰਹਣ ਪੁੰਨ ਫਲ ਮੂਚੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Har har nām majan kar sūcẖe.   Kot garahaṇ punn fal mūcẖe. ||1|| rahā▫o.

 

 

Composition of the fifth Guru in Raga Gaurri. O human being, (kari = make, sooche = pure) purify yourself with (majan) the bath of/conformance to (har-i = dispels vices) the purifying and (har-I = makes green) rejuvenating (naam-i) Divine virtues and commands; you will then get (phal = fruit) fulfilment of (moochey) greater than those of (punn) good deeds done on (kott-i) crores of (grahn) eclipses – as in Hindu belief.1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਕੇ ਚਰਣ ਰਿਦੇ ਮਹਿ ਬਸੇ ॥   ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਨਸੇ ॥੧॥

Har ke cẖaraṇ riḏe mėh base.   Janam janam ke kilvikẖ nase. ||1||

 

One who has (charan = feet) commands of (har-i) the Almighty (basey) abiding (mah-i) in (ridey) mind, influence of his/her (kilvikh = sins) wrong-doings of (janam janam) numerous births (nasey = run away) are removed – i.e. s/he is no longer apprehensive of their consequences, or acts under their influence. 1.

 

ਸਾਧਸੰਗਿ ਕੀਰਤਨ ਫਲੁ ਪਾਇਆ ॥   ਜਮ ਕਾ ਮਾਰਗੁ ਦ੍ਰਿਸਟਿ ਨ ਆਇਆ ॥੨॥

Sāḏẖsang kīrṯan fal pā▫i▫ā.   Jam kā mārag ḏarisat na ā▫i▫ā. ||2||

 

(Keertan = singing in praise of the Creator) remembering and emulating Divine virtues (sadhsang = in guru’s company) with the guru’s guidance is (phal paaia= fruit received) rewards with peace. And one (na) does not (aaiaa = comes, dristt-i = in sight) see (maarag) path of (jamm) Divine justice – i.e. the soul is not taken by the messengers of death who do not let it get to the Creator for union. 2.

 

ਮਨ ਬਚ ਕ੍ਰਮ ਗੋਵਿੰਦ ਅਧਾਰੁ ॥   ਤਾ ਤੇ ਛੁਟਿਓ ਬਿਖੁ ਸੰਸਾਰੁ ॥੩॥

Man bacẖ karam govinḏ aḏẖār.   Ŧā ṯe cẖẖuti▫o bikẖ sansār. ||3||

 

Make conformance to commands of (govind) the Master of (govind= master of the universe) the Creator in (man = mind) thought, (bach) word and (kram) deed, (adhaar-u) mainstay of life.

 One is (chhutio) released from rebirth in (sansaar) the world of (bikh) poison) vices (ta tey) with this. 3.

 

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਕੀਨੋ ਅਪਨਾ ॥   ਨਾਨਕ ਜਾਪੁ ਜਪੇ ਹਰਿ ਜਪਨਾ ॥੪॥੮੬॥੧੫੫॥

Kar kirpā parabẖ kīno apnā.   Nānak jāp jape har japnā. ||4||86||155||

 

Says fifth Nanak: (Prabh-i) the Almighty (kar-i kirpa) kindly (keeno) makes (apna) own – unites with IT-self.  One who (japey) remembers (jaap-u) what is to be remembered, i.e. Naam, and practices (har-i japna = Divine remembrance) Naam, says fifth Nanak. 4. 86. 155.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਪਉ ਸਰਣਾਈ ਜਿਨਿ ਹਰਿ ਜਾਤੇ ॥   ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਚਰਣ ਹਰਿ ਰਾਤੇ ॥੧॥

Ga▫oṛī mėhlā 5.  Pa▫o sarṇā▫ī jin har jāṯe.   Man ṯan sīṯal cẖaraṇ har rāṯe. ||1||

 

 

Composition of the fifth Guru in Raga Gaurri. (Pau) place yourself (sarnaaee = sanctuary) in the care/guidance of those (jin-i) who (jaatey = known the Creator) who have experienced (har-i) Divine vision i.e. the guru.

The (man-u) mind and (tan-u) body are (seetal-u = cool) at peace of (jin-i) those (raatey) imbued with love/obedience of (har-i) the Almighty. 1.

 

ਭੈ ਭੰਜਨ ਪ੍ਰਭ ਮਨਿ ਨ ਬਸਾਹੀ ॥   ਡਰਪਤ ਡਰਪਤ ਜਨਮ ਬਹੁਤੁ ਜਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Bẖai bẖanjan parabẖ man na basāhī.   Darpaṯ darpaṯ janam bahuṯ jāhī. ||1|| rahā▫o.

 

Those who (na) do not (basaahi = cause to abide) keep (man-i) in the mind (prabh) the Almighty (bhanjan) banisher of (bhai) fear. (Bahut-u) most of their (janam = birth) life (jaahi) passes (darpat darpat) ever remaining fearful – of consequences of wrongdoings. 1.

(Rahaau) dwell on this and reflect.

 

ਜਾ ਕੈ ਰਿਦੈ ਬਸਿਓ ਹਰਿ ਨਾਮ ॥   ਸਗਲ ਮਨੋਰਥ ਤਾ ਕੇ ਪੂਰਨ ਕਾਮ ॥੨॥

Jā kai riḏai basi▫o har nām.   Sagal manorath ṯā ke pūran kām. ||2||

 

On the other hand (ja) one (kai ridai) in whose mind (har-i naam) Divine virtues and commands (basio) abide; (sagal) all (manorath) aspirations and (kaam) desires (ta key) of that person are (pooran) fulfilled – his /her soul achieves the purpose of human birth to unite with the Creator. 2.

 

ਜਨਮੁ ਜਰਾ ਮਿਰਤੁ ਜਿਸੁ ਵਾਸਿ ॥   ਸੋ ਸਮਰਥੁ ਸਿਮਰਿ ਸਾਸਿ ਗਿਰਾਸਿ ॥੩॥

Janam jarā miraṯ jis vās.   So samrath simar sās girās. ||3||

 

The Creator in (jis) whose (vaas-i/vas) control are our (janam) birth, (jaraa) old age and (mirat) death, (simar) remember/obey (so) that (samrath-u) Omnipotent Master with every (saas-i) breath and (giraas-i) morsel/bite of food- i.e. every moment. 3.

 

ਮੀਤੁ ਸਾਜਨੁ ਸਖਾ ਪ੍ਰਭੁ ਏਕ ॥   ਨਾਮੁ ਸੁਆਮੀ ਕਾ ਨਾਨਕ ਟੇਕ ॥੪॥੮੭॥੧੫੬॥

Mīṯ sājan sakẖā parabẖ ek.   Nām su▫āmī kā Nānak tek. ||4||87||156||

 

(Prabh) the Almighty is the (eyk) the lone (meet-u saajan-u) friend and (sakha) companion; says fifth Nanak: Make conformance to (naam-u) commands (ka) of (suaami) the Master (tteyk = support) mainstay of life. 4. 87. 156.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਬਾਹਰਿ ਰਾਖਿਓ ਰਿਦੈ ਸਮਾਲਿ ॥   ਘਰਿ ਆਏ ਗੋਵਿੰਦੁ ਲੈ ਨਾਲਿ ॥੧॥

Ga▫oṛī mėhlā 5.  Bāhar rākẖi▫o riḏai samāl.   Gẖar ā▫e govinḏ lai nāl. ||1||

 

 

Composition of the fifth Guru in Raga Gaurri. The saints keep (govind) the Master of the world (ridai samaal) in mind when (bahar = outside) away from home; and when they (aaey) come (ghar-i) home they (lai naal) bring IT with them – whether at home or at work, the devotees ever keep the Creator in mind. 1.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੰਤਨ ਕੈ ਸੰਗਿ ॥   ਮਨੁ ਤਨੁ ਰਾਤਾ ਰਾਮ ਕੈ ਰੰਗਿ ॥੧॥ ਰਹਾਉ ॥

Har har nām sanṯan kai sang.   Man ṯan rāṯā rām kai rang. ||1|| rahā▫o.

 

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands are ever (sang-I = with) in mind of (santan = saints) the seekers.

Their (man-u) mind and (tan-u) body is (raata) imbued (raang-i0 with love Ikai0 of (raam) the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰ ਪਰਸਾਦੀ ਸਾਗਰੁ ਤਰਿਆ ॥  ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਸਭਿ ਹਿਰਿਆ ॥੨॥

Gur parsādī sāgar ṯari▫ā.   Janam janam ke kilvikẖ sabẖ hiri▫ā. ||2||

 

It is (parsaadi) with grace/guidance of (gur) the guru that one (tariaa) gets across (saagar-u = ocean) the world-ocean of temptations.

Influence of his/her (kilvikh) wrongdoings (key) of (janam janam) numerous births are (sabh-i) all (hiria) dispelled – and one can experience vision of the Master in the mind. 2.

 

ਸੋਭਾ ਸੁਰਤਿ ਨਾਮਿ ਭਗਵੰਤੁ ॥   ਪੂਰੇ ਗੁਰ ਕਾ ਨਿਰਮਲ ਮੰਤੁ ॥੩॥

Sobẖā suraṯ nām bẖagvanṯ.   Pūre gur kā nirmal manṯ. ||3||

 

(Surt-i) consciousness (naam-i) of the virtues of the Almighty (bhagwant-u = having good fortune) the master of destiny brings (sobha) glory. This consciousness comes with (nirmal = pure) the pristine (mant-u = mantra) the teachings of (poorey gur) the perfect guru. 3.

 

ਚਰਣ ਕਮਲ ਹਿਰਦੇ ਮਹਿ ਜਾਪੁ ॥   ਨਾਨਕੁ ਪੇਖਿ ਜੀਵੈ ਪਰਤਾਪੁ ॥੪॥੮੮॥੧੫੭॥

Cẖaraṇ kamal hirḏe mėh jāp.   Nānak pekẖ jīvai parṯāp. ||4||88||157||

 

O human being, (jaap-u) keep (charan kamal = lotus feet) commands of the Almighty (mah-i) in (hirdey) the mind. Fifth Nanak, the seeker, (jeevai) lives, i.e. does not fall prey to temptations, (peykhi) seeing (partaap-u) majesty of the Almighty – and lovingly obeying. 4. 88. 157.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਧੰਨੁ ਇਹੁ ਥਾਨੁ ਗੋਵਿੰਦ ਗੁਣ ਗਾਏ ॥   ਕੁਸਲ ਖੇਮ ਪ੍ਰਭਿ ਆਪਿ ਬਸਾਏ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ḏẖan ih thān govinḏ guṇ gā▫e.   Kusal kẖem parabẖ āp basā▫e. ||1|| rahā▫o.

 

 

Composition of the fifth Guru in Raga Gaurri. (Dhan) blessed is (ih-u) this (thaan-u = place) human mind where (gun) virtues of (govind) Master of the universe (gaae = sung) are remembered; (prabh) the Creator (aap-i) IT-self makes (kusal) happiness and (kheym) bliss (basaaey) to abide in that mind. 1.

(Rahaau) dwell on this and reflect.

 

 

ਬਿਪਤਿ ਤਹਾ ਜਹਾ ਹਰਿ ਸਿਮਰਨੁ ਨਾਹੀ ॥   ਕੋਟਿ ਅਨੰਦ ਜਹ ਹਰਿ ਗੁਨ ਗਾਹੀ ॥੧॥

Bipaṯ ṯahā jahā har simran nāhī.   Kot anand jah har gun gāhī. ||1||

 

There is (bipat) suffering (jahaa) where there is (naahi) no (simran) remembrance of the Master. On the other hand there are (kot = crores) millions of (anand) blessings (jah) where (har gun) Divine virtues (gaahi = sung) are remembered – virtues emulated and Divine commands obeyed. 1

 

ਹਰਿ ਬਿਸਰਿਐ ਦੁਖ ਰੋਗ ਘਨੇਰੇ ॥   ਪ੍ਰਭ ਸੇਵਾ ਜਮੁ ਲਗੈ ਨ ਨੇਰੇ ॥੨॥

Har bisri▫ai ḏukẖ rog gẖanere.   Parabẖ sevā jam lagai na nere. ||2||

 

One experiences (ghaneyrey = plenty) all types of (dukh) grief and (rog) ailments/vices (bisriai) by forgetting/ignoring to obey the Creator. On the other hand, by (prabh seyva = service of the Almighty) obedience to Divine commands/laws of nature, (jam-u) the messengers of justice- who do not let the soul to be with the Creator – (lagai na neyrey) do not come near – and one remains at peace. 2.

 

ਸੋ ਵਡਭਾਗੀ ਨਿਹਚਲ ਥਾਨੁ ॥   ਜਹ ਜਪੀਐ ਪ੍ਰਭ ਕੇਵਲ ਨਾਮੁ ॥੩॥

So vadbẖāgī nihcẖal thān.   Jah japī▫ai parabẖ keval nām. ||3||

 

(Se) that (thaan = place) mind is (vaddbhaagi) fortunate and (nihchal = steady) at peace (jah) where (naam-u) commands of (prabh) the Creator (keyval) alone (japeeai) are remembered and obeyed. 3.

 

ਜਹ ਜਾਈਐ ਤਹ ਨਾਲਿ ਮੇਰਾ ਸੁਆਮੀ ॥   ਨਾਨਕ ਕਉ ਮਿਲਿਆ ਅੰਤਰਜਾਮੀ ॥੪॥੮੯॥੧੫੮॥

Jah jā▫ī▫ai ṯah nāl merā su▫āmī.   Nānak ka▫o mili▫ā anṯarjāmī. ||4||89||158||

 

 Now (jah) wherever (jaaeeai) I go (suaami) Master (meyra = my) of all is (naali) with me – and protects me from vices and afflictions. Fifth Nanak, the seeker, (kau milia) has found (antarjaami = who knows the human mind) the Master within. 4. 89. 158.

 

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥   ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥

Ga▫oṛī mėhlā 5.  Jo parāṇī govinḏ ḏẖi▫āvai.   Paṛi▫ā aṇpaṛi▫ā param gaṯ pāvai. ||1||

 

 

Composition of the fifth Guru in Raga Gaurri. Praani) the mortal (jo) who (dhiaavai = pays attention to) obeys (govind-u = master of the universe) commands of the Almighty, irrespective of being (paria) learned or (anparia = uneducated) ignorant of the scriptures, such a person (paavai) attains (param) the most exalted,   (gati) state – freedom from temptations and experiences the Almighty within. 1.

 

ਸਾਧੂ ਸੰਗਿ ਸਿਮਰਿ ਗੋਪਾਲ ॥   ਬਿਨੁ ਨਾਵੈ ਝੂਠਾ ਧਨੁ ਮਾਲੁ ॥੧॥ ਰਹਾਉ ॥

Sāḏẖū sang simar gopāl.   Bin nāvai jẖūṯẖā ḏẖan māl. ||1|| rahā▫o.

 

One who (simar-i) remembers/obeys (gopaal) Sustainer of the universe, (sang-i) in company/with guidance of (saadhoo) the guru. S/he realizes that

 

This wealth will accompany on death; remember, (bin) except for (naavai) Divine virtues, other (dhan-u = money) wealth and (maal-u) property are (jhootha = false) transitory – and will be left behind on death. 1.

(Rahaau) dwell on this and reflect.

 

Page 198

 

ਰੂਪਵੰਤੁ ਸੋ ਚਤੁਰੁ ਸਿਆਣਾ ॥   ਜਿਨਿ ਜਨਿ ਮਾਨਿਆ ਪ੍ਰਭ ਕਾ ਭਾਣਾ ॥੨॥

Rūpvanṯ so cẖaṯur si▫āṇā.   Jin jan māni▫ā parabẖ kā bẖāṇā. ||2||

 

People take pride in physical beauty or wisdom; but a real (roopvant-u) good looking, (chatur-u) clever and (siaana) wise person is one who (maania) accept (bhaana) the will (prabh ka) of the Creator – i.e. who lives by Divine commands/laws of nature remaining in a state of poise.

 

Note: The souls are sent to born to fulfill the Creator’s purpose. For this every soul is allotted its role. Those who fulfill the role – obey commands – are accepted back to merge with the Creator; those who fail are sent for reincarnation. This is the context of ਪਰਵਾਣੁ (parvaan-u) acceptance in the verse below.

 

ਜਗ ਮਹਿ ਆਇਆ ਸੋ ਪਰਵਾਣੁ ॥   ਘਟਿ ਘਟਿ ਅਪਣਾ ਸੁਆਮੀ ਜਾਣੁ ॥੩॥

Jag mėh ā▫i▫ā so parvāṇ.   Gẖat gẖat apṇā su▫āmī jāṇ. ||3||

 

(Aaiaa = coming) human birth, the opportunity to unite with the Almighty of (so) that person (mah-i) in (jag) the world is (parvaan-u) approved who (jaan-u) recognizes that (suaami) Master (aapna = own) of every one abides in (ghatt-i ghatt-i) in every mind – and acts in that consciousness. 3.

 

ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਪੂਰਨ ਭਾਗ ॥   ਹਰਿ ਚਰਣੀ ਤਾ ਕਾ ਮਨੁ ਲਾਗ ॥੪॥੯੦॥੧੫੯॥

Kaho Nānak jā ke pūran bẖāg.   Har cẖarṇī ṯā kā man lāg. ||4||90||159||

 

Says fifth Nanak: One (ja) who has (poorey) good (bhaag) fortune based on past deeds, (ta ka) his/her (man-u) the mind (laag) attaches to (har-i) the Creator’s (charni) feet, i.e. s/he obeys Divine commands. 4. 90. 159.

 

 

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