SGGS pp 205-206, Gauri M: 5, (123-126).

Note: This Shabad uses the term ਬੀਠੁਲੈ (beetthulai), derived from Beethal also called Vittal or Vithoba. According to Wikipedia “Vithoba is the focus of the monotheistic, non-Brahmanical Varkari sect of Maharashtra and the Haridasa sect of Karnataka Vithoba’s main temple stands at Pandharpur in Maharashtra, close to the Karnataka border”. Vihoba is shown standing on a brick. In Sri Huru Granth Sahib Beethal has been often used in the compositions of Bhagat Namdev who hailed from Maharashtra. It has also been used by Bhagat Kabir and, as may be seen from this Shabad, by the fifth Guru. As for many other names of the Hindu god Vishnu, which came into common usage, Beetthal has been used for the Divine Being.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਐਸੋ ਪਰਚਉ ਪਾਇਓ ॥   ਕਰੀ ਕ੍ਰਿਪਾ ਦਇਆਲ ਬੀਠੁਲੈ ਸਤਿਗੁਰ ਮੁਝਹਿ ਬਤਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5

Aiso parcẖa▫o pā▫i▫o   Karī kirpā ḏa▫i▫āl bīṯẖule saṯgur mujẖėh baṯā▫i▫o ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. This is (aiso) how I (paaio) obtained (parchau = acquaintance) awareness of Naam/Divine virtues and commands, the laws of nature. (Daiaal) the compassionate (beetthulai) Almighty (kari kripa) was kind (bataaio) to tell (mujhah-i) me of, i.e. led me to, (satigur) the true guru, and he imparted this awareness. 1.

(Rahaau) dwell here and reflect.

ਜਤ ਕਤ ਦੇਖਉ ਤਤ ਤਤ ਤੁਮ ਹੀ ਮੋਹਿ ਇਹੁ ਬਿਸੁਆਸੁ ਹੋਇ ਆਇਓ ॥   ਕੈ ਪਹਿ ਕਰਉ ਅਰਦਾਸਿ ਬੇਨਤੀ ਜਉ ਸੁਨਤੋ ਹੈ ਰਘੁਰਾਇਓ ॥੧॥

Jaṯ kaṯ ḏekẖ▫a▫u ṯaṯ ṯaṯ ṯum hī mohi ih bisu▫ās ho▫e ā▫i▫o   Kai pėh kara▫o arḏās benṯī ja▫o sunṯo hai ragẖurā▫i▫o. ||1||

O Almighty, (jat kat) wherever (dekhau) I look, (tat tat) there everywhere (tum hi) it is only You; (moh-i) I (hoey aaio) have developed (Ih-u) this (bisuaas-u) trust.

I have to (karau) make (ardaas-I = supplication, beynti = request) entreaty (pah-i) to (kai = who?) no one (jau) when (raghuraaio) the Almighty within me (sunto hai) is listening. 1

ਲਹਿਓ ਸਹਸਾ ਬੰਧਨ ਗੁਰਿ ਤੋਰੇ ਤਾਂ ਸਦਾ ਸਹਜ ਸੁਖੁ ਪਾਇਓ ॥   ਹੋਣਾ ਸਾ ਸੋਈ ਫੁਨਿ ਹੋਸੀ ਸੁਖੁ ਦੁਖੁ ਕਹਾ ਦਿਖਾਇਓ ॥੨॥

Lahi▫o sahsā banḏẖan gur ṯore ṯāʼn saḏā sahj sukẖ pā▫i▫o   Hoṇā sā so▫ī fun hosī sukẖ ḏukẖ kahāḏikẖā▫i▫o. ||2||

(Gur-i) the guru (torey) broke (bandhan) my bondage to the world-play, (lahio) removed (sahsa) anxiety, (taan) that is how I (sadaa) ever (paaio) experience (sahj) poise and (sukh-u) peace of mind.

I am convinced that whatever is (hona) to happen naturally (soee) only that (hosi) shall happen (phun-i = then) as a result of my deeds. I (kahaa = where?) do not (dikhaaio) see (sukh-u) comfort or (dukh-u) discomfort – because I am happy with Divine will. 2.

ਖੰਡ ਬ੍ਰਹਮੰਡ ਕਾ ਏਕੋ ਠਾਣਾ ਗੁਰਿ ਪਰਦਾ ਖੋਲਿ ਦਿਖਾਇਓ ॥   ਨਉ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਇਕ ਠਾਈ ਤਉ ਬਾਹਰਿ ਕੈਠੈ ਜਾਇਓ ॥੩॥

Kẖand barahmand kā eko ṯẖāṇā gur parḏā kẖol ḏikẖā▫i▫o   Na▫o niḏẖ nām niḏẖān ik ṯẖā▫ī ṯa▫o bāhar kaiṯẖai jā▫i▫o. ||3||

There is (eyko) only one (thaana) place from where (khandd) the galaxies and (brahmand) the universe, are controlled, by cosmic laws; (gur-i) the guru has (khol-i = opened) removed the (parda) mask/ignorance from my mind and (dikhaaio) shown this.

(Nau nidh-i = nine treasures) the valuable (nidhaan-u) treasure of (naam-u) Divine commands is present at (ik) one (tthaaee) place, i.e. within, (tau = then) that is why I (jaaio) to go searching I (kaitthey = why?) nowhere else. 3.

ਏਕੈ ਕਨਿਕ ਅਨਿਕ ਭਾਤਿ ਸਾਜੀ ਬਹੁ ਪਰਕਾਰ ਰਚਾਇਓ ॥   ਕਹੁ ਨਾਨਕ ਭਰਮੁ ਗੁਰਿ ਖੋਈ ਹੈ ਇਵ ਤਤੈ ਤਤੁ ਮਿਲਾਇਓ ॥੪॥੨॥੧੨੩॥

Ėkai kanik anik bẖāṯ sājī baho parkār racẖā▫i▫o   Kaho Nānak bẖaram gur kẖo▫ī hai iv ṯaṯai ṯaṯ milā▫i▫o. ||4||2||123||

The way (kanik) gold may be (saaji) made into ornaments of (anik) many (bhaant) types, similarly the Creator has (rachaaio) made the creation in (bah-u) many (parkaar) types/forms, from IT-self.

(Gur-i) the guru has (khoee) removed (bharam-u) delusion and I now know that my origin is the Almighty and – the way ornaments when melted become one gold mass -, ultimately every (tat-u) soul (milaaio) merges back into the (tatai) the Supreme Spirit, says fifth Nanak. 4. 2. 123.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਨਾਰੇ ॥   ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5

A▫oḏẖ gẖatai ḏinas raināre  Man gur mil kāj savāre. ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri.  (Audh) one’s life (ghattai) keeps reducing every (dinas-u) day and (rainaarey) night. Therefore, o my mind – do not delay matters – one who (mil-i = meets) finds the guru and follows his teachings (savaarey) accomplishes (kaaj = tasks) the objective of finding God – by ridding vices and conforming to Naam/Divine virtues and commands. 1.

(Rahaau) dwell here and reflect

ਕਰਉ ਬੇਨੰਤੀ ਸੁਨਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥   ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥੧॥

Kara▫o benanṯī sunhu mere mīṯā sanṯ tahal kī belā  Īhā kẖāt cẖalhu har lāhā āgai basan suhelā. ||1||

(Sunh-u) listen (meyrey) my (meeta) friends, I (karau) make this (beynanti) submission to you; this human birth is (beyla = time) opportunity (ki) for (ttahl = service) to follow teachings of (sant) the guru and follow hi- to live by Naam.

If you (khaatt-i challah-u) earn (laaha) the profit of, i.e. imbibe, (har-i) Divine virtues and commands (eeha = here) in this world as taught by the guru; you will have a (suheyla) comfortable (basan-u) stay (aagai = ahead) in the hereafter – i.e. you will unite with the Creator and not be born again. 1.

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸਹਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥   ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਏ ਹਰਿ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥

Ih sansār bikār sahse mėh ṯari▫o barahm gi▫ānī  Jisahi jagā▫e pī▫ā▫e har ras akath kathā ṯin jānī. ||2||

(Ih-u) this (sansaar-u) world – the creatures – remain engrossed in (bikaar-u) vices/wrongdoings and therefore (sahasey = anxiety, mah-i = in) apprehensive of retribution; but (brahm = God, giaani = aware) one who has discovered the Creator within the mind – commits no evil and – (tario = swims) gets across/overcomes the world ocean of vices.

But not everyone has this experience. Only those whom the Creator (jagaaey = awakens) alerts against vices and (peeaaey) gives to drink (ras-u) the elixir of (har-i) Divine virtues – i.e. grants the experience of living by Divine commands – (tin-i) they (jaani) know (akath katha) the indescribable story/experience of the Divine within. 2.

ਜਾ ਕਉ ਆਏ ਸੋਈ ਵਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥   ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥੩॥

Jā ka▫o ā▫e so▫ī vihājẖahu har gur ṯe manėh baserā   Nij gẖar mahal pāvhu sukẖ sėhje bahur na ho▫igo ferā. ||3||

Everyone comes to the world with allotted tasks. You should therefore (vihaajhah-u = buy) acquire (soee = that) awareness of Naam of (har-i) the Almighty (tey) from (gur) the guru, (ja kau) for what you (aaey = came) have taken human birth, and (baseyra) keep (manah-i) in mind.

Follow the guru’s teachings and (paavah-u) find (mahal-u = palace) abode of the Almighty in your (nij) own (ghar-i = house) mind and live in (sukh) comfort (sahjey) effortlessly; then (pheyra) return to the world (na hoeygo) will not happen (bahur-i) again – i.e. you will not be reborn. 3.

ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥   ਨਾਨਕੁ ਦਾਸੁ ਇਹੀ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੩॥੧੨੪॥

Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre   Nānak ḏās ihī sukẖ māgai mo ka▫o kar sanṯan kī ḏẖūre ||4||3||124||

(Purakh) O all pervasive (bidhaatey) Master of destiny/Creator and (antarjaami) knower of minds, please (poorey) fulfil this (sardha) wish of my (man) mind.

Your (daas-u = servant) devotee fifth Nanak – the seeker – (maangai) asks (ihai) only this (sukh-u) comfort: please (kar-i) make (mo kau) me (dhoorey) the dust of (santan) saints – enable me to find the guru and live in obedience to his teachings. 4. 3. 124.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਰਾਖੁ ਪਿਤਾ ਪ੍ਰਭ ਮੇਰੇ ॥   ਮੋਹਿ ਨਿਰਗੁਨੁ ਸਭ ਗੁਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Rākẖ piṯā parabẖ mere   Mohi nirgun sabẖ gun ṯere ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. O (prabh) Almighty, you are (meyrey) my father and I am Your child. (moh-i) I am (nirgun-u) without merit and (teyrey = your) You have (sabh) all (gun) virtues/capabilities, please protect me. 1.

 (Rahaau) dwell here and reflect

ਪੰਚ ਬਿਖਾਦੀ ਏਕੁ ਗਰੀਬਾ ਰਾਖਹੁ ਰਾਖਨਹਾਰੇ ॥   ਖੇਦੁ ਕਰਹਿ ਅਰੁ ਬਹੁਤੁ ਸੰਤਾਵਹਿ ਆਇਓ ਸਰਨਿ ਤੁਹਾਰੇ ॥੧॥

Pancẖ bikẖāḏī ek garībā rākẖo rākẖanhāre   Kẖeḏ karahi ar bahuṯ sanṯāvėh ā▫i▫o saran ṯuhāre ||1||

There are (panch) five (bikhaadi = vicious ones) vices but I am (eyk) alone and (gareeba = poor) helpless; (raakhah-u) save from them o (raakhahaarey) protector. 1.

They (karah-i) make me (kheyd-u) sad (ar-u) and cause (bahut-u) lot of (santaavah-i) anguish; I have therefore (aaio) have placed myself in (tuhaarey) Your (saran-i = sanctuary) care and obedience. 1.

Page 206

ਕਰਿ ਕਰਿ ਹਾਰਿਓ ਅਨਿਕ ਬਹੁ ਭਾਤੀ ਛੋਡਹਿ ਕਤਹੂੰ ਨਾਹੀ ॥   ਏਕ ਬਾਤ ਸੁਨਿ ਤਾਕੀ ਓਟਾ ਸਾਧਸੰਗਿ ਮਿਟਿ ਜਾਹੀ ॥੨॥

Kar kar hāri▫o anik baho bẖāṯī cẖẖodėh kaṯahūʼn nāhī Ėk bāṯ sun ṯākī otā sāḏẖsang mit jāhī ||2||

(Kari kari= done) I have tried (anik bah-u) numerous methods of different (bhaati) but (haario) have failed; they (katahoon) never (chhodeh) leave me.

But on hearing this (eyk) one (baat = thing) advice that they (mitt-i jaahi = effaced) are rid (saadhsang-i) with company/guidance of the guru, I (taaki = saw) took the guru’s (ottaa = protection) guidance. 2

ਕਰਿ ਕਿਰਪਾ ਸੰਤ ਮਿਲੇ ਮੋਹਿ ਤਿਨ ਤੇ ਧੀਰਜੁ ਪਾਇਆ ॥   ਸੰਤੀ ਮੰਤੁ ਦੀਓ ਮੋਹਿ ਨਿਰਭਉ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇਆ ॥੩॥

Kar kirpā sanṯ mile mohi ṯin ṯe ḏẖīraj pā▫i▫ā   Sanṯī manṯ ḏī▫o mohi nirbẖa▫o gur kā sabaḏ kamā▫i▫ā ||3||

(Sant = saint) the guru (kar-i kirpa) kindly (miley) met/guided (moh-i) me and I (paaiaa) obtained (dheeraj-u) comfort (tey) from (tin = them) the guru’s guidance.

(Santi = sants) the guru (deeo) gave (moh-i) me (mant) the mantra/instruction to become (nirbhau) free of fear – by conforming to Naam/Divine virtues and commands, and I (kamaaiaa) complied with (sabad-u = word) guidance of the guru. 3.

ਜੀਤਿ ਲਏ ਓਇ ਮਹਾ ਬਿਖਾਦੀ ਸਹਜ ਸੁਹੇਲੀ ਬਾਣੀ ॥   ਕਹੁ ਨਾਨਕ ਮਨਿ ਭਇਆ ਪਰਗਾਸਾ ਪਾਇਆ ਪਦੁ ਨਿਰਬਾਣੀ ॥੪॥੪॥੧੨੫॥

Jīṯ la▫e o▫e mahā bikẖāḏī sahj suhelī baṇī   Kaho Nānak man bẖa▫i▫ā pargāsā pā▫i▫ā paḏ nirbāṇī ||4||4||125||

I have (jeet-i laey) conquered/overcome (oey) those (maha= great) strong (bikhaadi) vices by following the guru’s (suheyli) soothing agreeable/comfort-giving (baani) word/teachings which have imparted (sahj) poise.

My (man-i) mind (bhaiaa) has been (pargaasaa) enlightened, and I (paaiaa) attained (pad-u) the state (nirbaani) free from vices, says fifth Nanak. 4. 4. 125.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਓਹੁ ਅਬਿਨਾਸੀ ਰਾਇਆ ॥   ਨਿਰਭਉ ਸੰਗਿ ਤੁਮਾਰੈ ਬਸਤੇ ਇਹੁ ਡਰਨੁ ਕਹਾ ਤੇ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Oh abẖināsī rā▫i▫ā.   Nirbẖa▫o sang ṯumārai basṯe ih daran kahā ṯe ā▫i▫ā. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Gaurri. (Oh = that) the Almighty is (abinaasi) Eternal (raaiaa = king) Sovereign Master.

IT is (nirbhau = fearless – answerable to none) the highest authority and (bastey) lives (sang-i) with (tumaarai) you; (tey) from (kahaa) where (ih-u) this (ddaran-u) being apprehensive (aaiaa) has come? – it is because you to not acknowledge the Master, and hence have fear.

 (Rahaau) dwell here and reflect

Note: The answer to this is given in verse 5 below saying the Creator who creates also knows what the creatures need, hence we should have no fear.

ਏਕ ਮਹਲਿ ਤੂੰ ਹੋਹਿ ਅਫਾਰੋ ਏਕ ਮਹਲਿ ਨਿਮਾਨੋ ॥   ਏਕ ਮਹਲਿ ਤੂੰ ਆਪੇ ਆਪੇ ਏਕ ਮਹਲਿ ਗਰੀਬਾਨੋ ॥੧॥

Ėk mahal ṯūʼn hohi afāro ek mahal nimāno Ėk mahal ṯūʼn āpe āpe ek mahal garībāno ||1||

O human being, as (eyk) one (mahl-i = body) person you (hoh-i) are (aphaaro) very proud and in another (nimaano) humble’ as one person you are (aapey aapey = self and self) very proud and as another (garibaano) poor/humble. 1.

ਏਕ ਮਹਲਿ ਤੂੰ ਪੰਡਿਤੁ ਬਕਤਾ ਏਕ ਮਹਲਿ ਖਲੁ ਹੋਤਾ ॥   ਏਕ ਮਹਲਿ ਤੂੰ ਸਭੁ ਕਿਛੁ ਗ੍ਰਾਹਜੁ ਏਕ ਮਹਲਿ ਕਛੂ ਨ ਲੇਤਾ ॥੨॥

Ėk mahal ṯūʼn pandiṯ bakṯā ek mahal kẖal hoṯā Ėk mahal ṯūʼn sabẖ kicẖẖ garāhaj ek mahal kacẖẖū na leṯā ||2||

As one person you are a (pandit-u) learned (bakta) orator and as another (hota) you are (khal-u) foolish. As one person you (graahaj) grab everything and as another you (leyta) take (kachhoo na) nothing, i.e are withdrawn from the world. 2.

ਕਾਠ ਕੀ ਪੁਤਰੀ ਕਹਾ ਕਰੈ ਬਪੁਰੀ ਖਿਲਾਵਨਹਾਰੋ ਜਾਨੈ ॥   ਜੈਸਾ ਭੇਖੁ ਕਰਾਵੈ ਬਾਜੀਗਰੁ ਓਹੁ ਤੈਸੋ ਹੀ ਸਾਜੁ ਆਨੈ ॥੩॥

Kāṯẖ kī puṯrī kahā karai bapurī kẖilāvanhāro jānai   Jaisā bẖekẖ karāvai bājīgar oh ṯaiso hī sāj ānai ||3||

The creature is like a (kaatth ki) wooden (putri/putli) puppet, (kaha) what can the (bapuri) poor thing (kare) do, only (khilaavanhaaro) the puppeteer (jaanai) knows what he wants it to do.

Similarly whatever (bheykh = guise) role the (baajigar = director of the play) the Creator (karaavai) directs, IT (aanai = brings) shows (saaj-u) dressed (taiso hi) like that. 3

ਅਨਿਕ ਕੋਠਰੀ ਬਹੁਤੁ ਭਾਤਿ ਕਰੀਆ ਆਪਿ ਹੋਆ ਰਖਵਾਰਾ ॥   ਜੈਸੇ ਮਹਲਿ ਰਾਖੈ ਤੈਸੈ ਰਹਨਾ ਕਿਆ ਇਹੁ ਕਰੈ ਬਿਚਾਰਾ ॥੪॥

Anik koṯẖrī bahuṯ bẖāṯ karī▫ā āp ho▫ā rakẖvārā.   Jaise mahal rākẖai ṯaisai rahnā ki▫ā ih karai bicẖārā ||4||

The Creator has (kareea) made (anik) numerous (kothri = rooms) bodies of (bahut-u) many (bhaant-i) types and (aap-i) IT-self (hoa) is their (rakhvaara) protector – so one should have no worry.

(Jaisey) whatever type of (mahal=body) role it (raakhai) keeps/allots a soul, it has (rahna) to be (taisey) in that role; otherwise (kia) what can it (karey) do? It is (bichaara) helpless, i.e. God gives capabilities to the creatures. 4.

ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਨੈ ਜਿਨਿ ਇਹ ਸਭ ਬਿਧਿ ਸਾਜੀ ॥   ਕਹੁ ਨਾਨਕ ਅਪਰੰਪਰ ਸੁਆਮੀ ਕੀਮਤਿ ਅਪੁਨੇ ਕਾਜੀ ॥੫॥੫॥੧੨੬॥

Jin kicẖẖ kī▫ā so▫ī jānai jin ih sabẖ biḏẖ sājī.   Kaho Nānak aprampar su▫āmī kīmaṯ apune kājī ||5||5||126||

(Jin) one (jin-i) who (keeaa) makes (kichh-u) something, (soee) that (jaanai) knows how his/product will work, similarly the Creator (jin-i) who (saaji) created (sabh bidh-i) everything knows what the creatures are to be.

The Creator is (aprampar) the infinite (suaami) Master who alone knows the (keemat-i = value) the purpose of (apney) IT’s (kaaji) actions, says fifth Nanak. 5. 5. 126.

SGGS pp 203-205, Gauri M: 5, (116-122)

ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੫

Rāg ga▫oṛī bairāgaṇ mėhlā 5

Composition of the fifth Guru in Raga Gaurri Ragini Bairagan.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

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

ਦਯ ਗੁਸਾਈ ਮੀਤੁਲਾ ਤੂੰ ਸੰਗਿ ਹਮਾਰੈ ਬਾਸੁ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Ḏa▫y gusā▫ī mīṯulā ṯūʼn sang hamārai bās jī▫o. ||1|| rahā▫o.

O (dayy) merciful (gusaaee) Master of the world, (too) you please (baas-u) stay (sang-i) with (hamaarey) me – may I be conscious of Divine virtues and commands all the time. 1.

(Rahaau) dwell on this and reflect.

ਤੁਝ ਬਿਨੁ ਘਰੀ ਨ ਜੀਵਨਾ ਧ੍ਰਿਗੁ ਰਹਣਾ ਸੰਸਾਰਿ ॥   ਜੀਅ ਪ੍ਰਾਣ ਸੁਖਦਾਤਿਆ ਨਿਮਖ ਨਿਮਖ ਬਲਿਹਾਰਿ ਜੀ ॥੧॥

Ŧujẖ bin gẖarī na jīvnā ḏẖarig rahṇā sansār   Jī▫a parāṇ sukẖ▫ḏāṯi▫ā nimakẖ nimakẖ balihār jī ||1||

I (na jeevna) cannot (jeevna) live (bin) without (tudh) You (ghari) even for a short while; (rahna) life (sanssar-i) in the world, (bin) without You is (dhrig-u) shameful, because one bereft of awareness of Divine virtues falls prey to vices.

O Almighty, You gave me (jeea) soul, (praan) breaths and (sukhdaatia) are the giver of comforts. I (balihaar-i = sacrifice) adore you, i.e. remember You, (nimakh nimakh) every moment. 1

ਹਸਤ ਅਲੰਬਨੁ ਦੇਹੁ ਪ੍ਰਭ ਗਰਤਹੁ ਉਧਰੁ ਗੋਪਾਲ ॥   ਮੋਹਿ ਨਿਰਗੁਨ ਮਤਿ ਥੋਰੀਆ ਤੂੰ ਸਦ ਹੀ ਦੀਨ ਦਇਆਲ ॥੨॥

Hasaṯ alamban ḏeh parabẖ garṯahu uḏẖar gopāl Mohi nirgun maṯ thorī▫ā ṯūʼn saḏ hī ḏīn ḏa▫i▫āl ||2||

I have fallen into a pit of vices; please (deyh-u) give Your (alamban) helping (hast) hand, (prabh) my Creator and (udhar-u) take me out (gartah-u) from vices, o (gopaal) Sustainor.

I cannot get out myself because (moh-i = me) I am (nirgun) devoid of virtues and of (thoreea = less) little (mat-i) intellect, I therefore look to you; You are (sad hi) for ever (daiaal) compassionate to (deen = poor) the helpless. 2.

ਕਿਆ ਸੁਖ ਤੇਰੇ ਸੰਮਲਾ ਕਵਨ ਬਿਧੀ ਬੀਚਾਰ ॥   ਸਰਣਿ ਸਮਾਈ ਦਾਸ ਹਿਤ ਊਚੇ ਅਗਮ ਅਪਾਰ ॥੩॥

Ki▫ā sukẖ ṯere sammlā kavan biḏẖī bīcẖār Saraṇ samā▫ī ḏās hiṯ ūcẖe agam apār||3||

You are the beneficent Master; (kia) what all (sukh) comforts (teyre-y = your) given by You can I (samla = take care of) count; (kavan) which (bidhi = method) way should I (beechaar = reflect on) look at You? You are (oochey) high (agam) beyond comprehension and (apaar) infinite; you have (hit) love for Your (daas = servants) devotees and (samaaee = merge) place themselves in Your (saran) your care and obedience. 3.

ਸਗਲ ਪਦਾਰਥ ਅਸਟ ਸਿਧਿ ਨਾਮ ਮਹਾ ਰਸ ਮਾਹਿ ॥   ਸੁਪ੍ਰਸੰਨ ਭਏ ਕੇਸਵਾ ਸੇ ਜਨ ਹਰਿ ਗੁਣ  ਗਾਹਿ ॥੪॥

Sagal paḏārath asat siḏẖ nām mahā ras māhi.   Suparsan bẖa▫e kesvā se jan har guṇ gāhi. ||4||

I have come to realize that whatever one needs, gets from you. (Sagal) all (padaarath) things; the (astt) eight types of (sidh-i) occult powers; are (maahi) in the (maha) great (ras) elixir of (naam) Divine virtues – i.e. everything is obtained by following Divine commands, the laws of nature.

But it is only when (keysva) the Master is (suprasa’nn) well pleased on one, that (so jan) that person (gaah-i = sings) remembers and emulates (har-i gun) Divine virtues, i.e. acknowledges and obeys the Almighty.. 4.

ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪੋ ਤੂੰ ਮੇਰੇ ਪ੍ਰਾਣ ਅਧਾਰ ॥   ਸਾਧਸੰਗਿ ਨਾਨਕੁ ਭਜੈ ਬਿਖੁ ਤਰਿਆ ਸੰਸਾਰੁ ॥੫॥੧॥੧੧੬॥

Māṯ piṯā suṯ banḏẖpo ṯūʼn mere parāṇ aḏẖār  Sāḏẖsang Nānak bẖajai bikẖ ṯari▫ā sansār. ||5||1||116||

O Almighty, You are (adhaar) support of (mere) my (praan) breath – You sustain all life; I see you in the (maat) mother, (pita) father. (sut = son) children and (bandhapo) relatives.

Fifth Nanak, the seeker, (bhajai) remember/obeys You (saadhsangi) with company/guidance of the guru (taria) gets across (sansaar-u = world) the world ocean of (bikh-u = poison) vices – i.e. they overcome vices and get to you, and not reborn. 5. 1. 116.

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ਗਉੜੀ ਬੈਰਾਗਣਿ ਰਹੋਏ ਕੇ ਛੰਤ ਕੇ ਘਰਿ ਮ: ੫

Ga▫oṛī bairāgaṇ raho▫e ke cẖẖanṯ ke gẖar mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Ragini Bairagan to be sung in the (ghar-i) clef/beat of Rahoey (chhant) wedding song

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all pervasive Creator who may be known by the true guru’s grace

ਹੈ ਕੋਈ ਰਾਮ ਪਿਆਰੋ ਗਾਵੈ ॥   ਸਰਬ ਕਲਿਆਣ ਸੂਖ ਸਚੁ ਪਾਵੈ ॥ ਰਹਾਉ ॥

Hai ko▫ī rām pi▫āro gāvai.   Sarab kali▫āṇ sūkẖ sacẖ pāvai Rahā▫o

(Hai) there is (koee) some rare person who (gaavai) sings the virtues of (piaaro) the Beloved (raam) Almighty; one who does that (paavai) obtains (sarab) all (kaliaan) happiness and (sach-u) lasting/eternal (sukh) comfort – of union with the Creator.

(Rahaau) dwell on this and reflect.

ਬਨੁ ਬਨੁ ਖੋਜਤ ਫਿਰਤ ਬੈਰਾਗੀ ॥   ਬਿਰਲੇ ਕਾਹੂ ਏਕ ਲਿਵ ਲਾਗੀ ॥   ਜਿਨਿ ਹਰਿ ਪਾਇਆ ਸੇ ਵਡਭਾਗੀ ॥੧॥

Ban ban kẖojaṯ firaṯ bairāgī.   Birle kāhū ek liv lāgī.   Jin har pā▫i▫ā se vadbẖāgī ||1||

(Bairaagi) the ascetic (phirat) wanders (ban-u ban-u) from one jungle to another (khojat) searching for the Creator – but the Master is not found this way.

(Kaahoo) some (birley) rare person’s (liv) mind (laagi) focussed on the (eyk) One Master within.

One who does so is (vadbhaagi) fortunate; s/he (paaia) finds (har-i) the Almighty – within the mind and does not have to wander searching elsewhere. 1.

ਬ੍ਰਹਮਾਦਿਕ ਸਨਕਾਦਿਕ ਚਾਹੈ ॥   ਜੋਗੀ ਜਤੀ ਸਿਧ ਹਰਿ ਆਹੈ ॥   ਜਿਸਹਿ ਪਰਾਪਤਿ ਸੋ ਹਰਿ ਗੁਣ ਗਾਹੈ ॥੨॥

Barahmāḏik sankāḏik cẖāhai   Jogī jaṯī siḏẖ har āhai   Jisahi parāpaṯ so har guṇ gāhai ||2||

(Brahmaadik = Brahma etc) every god and (sankaadik = sanak etc, Bramha’s four sons) sage (chaahai) all want to find the Creator.

(Jogi) the yogi, (jati) the celibate and (sidh) accomplished saints all (chaahai) yearns for God.

(So) that person (jisah-i) who (praapat-i) obtains awareness of Naam/Divine virtues and commands from the guru, (gaahai = sings) praises and emulates (har-i) Divine (gun) virtues; s/he finds the Almighty within. 2.

ਤਾਕੀ ਸਰਣਿ ਜਿਨ ਬਿਸਰਤ ਨਾਹੀ ॥   ਵਡਭਾਗੀ ਹਰਿ ਸੰਤ ਮਿਲਾਹੀ ॥   ਜਨਮ ਮਰਣ ਤਿਹ ਮੂਲੇ ਨਾਹੀ ॥੩॥

Ŧā kī saraṇ jin bisraṯ nāahī.   vadbẖāgī har sanṯ milāhī.   Janam maraṇ ṯih mūle nāhī ||3||

This is possible if we (taaki = see) look for the (saran-i = sanctuary) guidance (jin) of those who (naahi) do not (bisrat) forget the Master.

But only (vadbhaagi) a fortunate one (milaahi) finds (har-i sant) the Creator’s saint, the guru.

One who finds the guru and follows his teachings (tih) that person finds the Almighty and (naahi) does not (mooley) at all (janam) births and (maran) deaths. 3.

ਕਰਿ ਕਿਰਪਾ ਮਿਲੁ ਪ੍ਰੀਤਮ ਪਿਆਰੇ ॥   ਬਿਨਉ ਸੁਨਹੁ ਪ੍ਰਭ ਊਚ ਅਪਾਰੇ ॥   ਨਾਨਕੁ ਮਾਂਗਤੁ ਨਾਮੁ ਅਧਾਰੇ ॥੪॥੧॥੧੧੭॥

Kar kirpā mil parīṯam pi▫āre Bin▫o sunhu parabẖ ūcẖ apāre   Nānak māʼngaṯ nām aḏẖāre ||4||1||117||

My (pritam piaarey) Beloved, please (kar-i kirpa) be kind and (mil-i =meet) enable me to find You, o

(prabh) O Almighty, You are (ooch = high) beyond reach and (apaare) infinite – so I cannot get to you on my own; please (sunah-u= listen) this is my (binau) supplication to You.

I (maa’ngat) ask for (adhaarey) support/awareness and ability to obey (naam-u) Divine commands – the only way to find you. 4. 1. 117.

Page 204

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫

Rāg ga▫oṛī pūrbī mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Ragini Poorbi

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

One all-pervasive Creator who may be known with the grace of the true guru

Note: This Shabad, like many others in Gurbani uses the concept of a young woman seeking a husband. This metaphor for a seeker trying to find the Almighty within.

ਕਵਨ ਗੁਨ ਪ੍ਰਾਨਪਤਿ ਮਿਲਉ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Kavan gun parānpaṯ mila▫o merī mā▫ī ||1|| rahā▫o

(Kavan) which (gun) virtues do I have – I have none – that I may (milau) find (praanpati = master of life) the Creator, (meyri) my (maai) my mother. 1.

(Rahaau) dwell on this and reflect.

ਰੂਪ ਹੀਨ ਬੁਧਿ ਬਲ ਹੀਨੀ ਮੋਹਿ ਪਰਦੇਸਨਿ ਦੂਰ ਤੇ ਆਈ ॥੧॥

Rūp hīn buḏẖ bal hīnī mohi parḏesan ḏūr ṯe ā▫ī ||1||

I (heen = without) lack (roop) good looks, (budh-i) intellect or other (bal= strength) merits;

I am (pardesan) an alien – I have never participated in Sadhsangat or remembered/connected with the Master – (aaee) and have come (tey) from (door) far – no one knows me here 1.

ਨਾਹਿਨ ਦਰਬੁ ਨ ਜੋਬਨ ਮਾਤੀ ਮੋਹਿ ਅਨਾਥ ਕੀ ਕਰਹੁ ਸਮਾਈ ॥੨॥

Nāhin ḏarab na joban māṯī mohi anāth kī karahu samā▫ī. ||2||

(Naahin) I do not have (darab-u) wealth – of virtues – (na) nor do I have (maati = intoxicating) enticing (joban) youth.

I am (anaath = without a Master) hapless, please (karah-u samaai) unite me with you. 2.

ਖੋਜਤ ਖੋਜਤ ਭਈ ਬੈਰਾਗਨਿ ਪ੍ਰਭ ਦਰਸਨ ਕਉ ਹਉ ਫਿਰਤ ਤਿਸਾਈ ॥੩॥

Kẖojaṯ kẖojaṯ bẖa▫ī bairāgan parabẖ ḏarsan ka▫o ha▫o firaṯ ṯisā▫ī. ||3||

(Khojat khojat) after searching for long I (bhaee) have become (bairaagan-i) bereft of hope.

(Hau) I (phirat) wander (tisaaee) thirsty (kau) for (darsan) vision of (prabh) the Almighty. 3

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ ਨਾਨਕ ਸਾਧਸੰਗਿ ਮੇਰੀ ਜਲਨਿ ਬੁਝਾਈ ॥੪॥੧॥੧੧੮॥

Ḏīn ḏa▫i▫āl kirpāl parabẖ Nānak sāḏẖsang merī jalan bujẖā▫ī ||4||1||118||

(Prabh) the Master is (kirpal) kind and (daiaal) compassionate to this (deen) poor. IT led me to the guru

(sadhsang-i) the guru’s company/guidance (bujhaaee) quenches (meyri) my (jalan-i = burning) yearning. 4. 1. 118.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਪ੍ਰਭ ਮਿਲਬੇ ਕਉ ਪ੍ਰੀਤਿ ਮਨਿ ਲਾਗੀ ॥   ਪਾਇ ਲਗਉ ਮੋਹਿ ਕਰਉ ਬੇਨਤੀ ਕੋਊ ਸੰਤੁ ਮਿਲੈ ਬਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Parabẖ milbe ka▫o parīṯ man lāgī   Pā▫e laga▫o mohi kara▫o benṯī ko▫ū sanṯ milai badbẖāgī ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Preet-i) a loving yearning (kau) for (milbey) meeting/finding (prabh) the Eternal (laagi = touch) has arisen in (manni) in my mind.

I wish I (milai) find (ko-oo) some (baddbhhaagi) fortunate (sant-u = saint) guru – who has found the Master; (moh-i) shall (lagau) touch his (paaey) feet and (karau) make (beynti) supplication to help me find Almighty. 1.

(Rahaau) dwell on this and reflect.

ਮਨੁ ਅਰਪਉ ਧਨੁ ਰਾਖਉ ਆਗੈ ਮਨ ਕੀ ਮਤਿ ਮੋਹਿ ਸਗਲ ਤਿਆਗੀ ॥   ਜੋ ਪ੍ਰਭ ਕੀ ਹਰਿ ਕਥਾ ਸੁਨਾਵੈ ਅਨਦਿਨੁ ਫਿਰਉ ਤਿਸੁ ਪਿਛੈ ਵਿਰਾਗੀ ॥੧॥

Man arpa▫o ḏẖan rākẖa▫o āgai man kī maṯ mohi sagal ṯi▫āgī   Jo parabẖ kī har kathā sunāvai an▫ḏin fira▫o ṯis picẖẖai virāgī ||1||

(Moh-i) I shall (tiaagi) give up (man = mind, ki = of, mat-i view) my thinking faculty and (arpau= give away) surrender (man-u) my mind to the guru, and (raakhau) place (dhan) all my wealth (aagai) before him, i.e. forget my status and submit to the guru’s directions.

I (Jo = who) anyone who (sunaavai) relates to me (kathaa = story) about the Master I shall (andin – day after day) ever (phirau) walk (pichhai) after – follow – (tis) him/her (viraagi) longingly. 1.

ਪੂਰਬ ਕਰਮ ਅੰਕੁਰ ਜਬ ਪ੍ਰਗਟੇ ਭੇਟਿਓ ਪੁਰਖੁ ਰਸਿਕ ਬੈਰਾਗੀ ॥   ਮਿਟਿਓ ਅੰਧੇਰੁ ਮਿਲਤ ਹਰਿ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸੋਈ ਜਾਗੀ ॥੨॥੨॥੧੧੯॥

Pūrab karam ankur jab pargate bẖeti▫o purakẖ rasik bairāgī.   Miti▫o anḏẖer milaṯ har Nānak janam janam kī so▫ī jāgī ||2||2||119||

(Jab) when the – seeds of – (poorab) past (karam) deeds (pragte) come out as (ankur) sprout – i.e. past good deeds bear fruit – one (bheyttio) finds (purakh) the all-pervasive Creator who is both (rasik) enjoys the universe but is still (bairaagi) detached – present within the mind but hidden.

(Andher = darkness) ignorance of the mind (mitio) disappears and (har) the Creator (milat) is found in the mind. It is as if (soee = asleep) the dormant result of past deeds (jaagi = wakes up) has fructifies, says Nanak. 2. 2. 119.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਨਿਕਸੁ ਰੇ ਪੰਖੀ ਸਿਮਰਿ ਹਰਿ ਪਾਂਖ ॥   ਮਿਲਿ ਸਾਧੂ ਸਰਣਿ ਗਹੁ ਪੂਰਨ ਰਾਮ ਰਤਨੁ ਹੀਅਰੇ ਸੰਗਿ ਰਾਖੁ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Nikas re pankẖī simar har pāʼnkẖ   Mil sāḏẖū saraṇ gahu pūran rām raṯan hī▫are sang rākẖ ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Rey) o (pankhi = bird) human – you are possessed by allurments of the world-play; (simar-i) remember/conform to (har-i) Divine virtues and commands they act as (paa’nkh) wings to (nikas-u) come out – of their grip.

You can do this by (mil-i) finding (saadhoo) the guru; – following his teachings – (gahu= catch/take, saran refuge) place yourself in care and obedience of (pooran = complete) the perfect Master; ever (raakh-u) keep (ratan) the jewel of – invaluable – (raam = Creator) Divine virtues (sang-i) with (heearey) the mind. 1.

(Rahaau) dwell on this and reflect.

ਭ੍ਰਮ ਕੀ ਕੂਈ ਤ੍ਰਿਸਨਾ ਰਸ ਪੰਕਜ ਅਤਿ ਤੀਖ੍ਯ੍ਯਣ ਮੋਹ ਕੀ ਫਾਸ ॥   ਕਾਟਨਹਾਰ ਜਗਤ ਗੁਰ ਗੋਬਿਦ ਚਰਨ ਕਮਲ ਤਾ ਕੇ ਕਰਹੁ ਨਿਵਾਸ ॥੧॥

Bẖaram kī kū▫ī ṯarisnā ras pankaj aṯ ṯīkẖ▫yaṇ moh kī fās   Kātanhār jagaṯ gur gobiḏ cẖaran kamal ṯā ke karahu nivās||1||

You have fallen in (kuee) the well of (bhram) delusion, stuck in the (pankaj) quagmire of (trisna) craving for (ras) transitory pleasures, and have a (at-i) very (teekhyan = sharp) strong (phaas) noose of (moh) allurements of the world-play round your neck.

The only one (kaattanhaar) capable of cutting the noose and take you out is (jagat gur) the guide for the ======creatures, (gobind) master of the universe. (Karah-u) make your (nivaas) abode in (ta ke) IT’s (charan kamal) lotus feet – i.e. place yourself in Divine care and obedience. 1.

ਕਰਿ ਕਿਰਪਾ ਗੋਬਿੰਦ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਦੀਨਾ ਨਾਥ ਸੁਨਹੁ ਅਰਦਾਸਿ ॥   ਕਰੁ ਗਹਿ ਲੇਹੁ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੁਮਰੀ ਰਾਸਿ ॥੨॥੩॥੧੨੦॥

Kar kirpā gobinḏ parabẖ parīṯam ḏīnā nāth sunhu arḏās Kar gėh leho Nānak ke su▫āmī jī▫o pind sabẖṯumrī rās. ||2||3||120||

O (preetam) Beloved (prabh) Almighty, You are (gobind) Master of the universe, and (naath = master) helper of (deena) the hapless, (kar-i kirpa) kindly (sunah-u) listen to (ardaas-i) my supplication.

O (suaami) Master of fifth Nanak, the seeker. My (jeeo) soul and (pindd-u) body and (sabh) everything is (tumri) your (raas-i) capital – they are given by You; please (gah-i leyh-u) hold my (kar-u) hand and pull me out, i.e. lead me to the guru to obtain awareness of Divine virtues and commands and conform to them. 2. 3. 120.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਹਰਿ ਪੇਖਨ ਕਉ ਸਿਮਰਤ ਮਨੁ ਮੇਰਾ ॥   ਆਸ ਪਿਆਸੀ ਚਿਤਵਉ ਦਿਨੁ ਰੈਨੀ ਹੈ ਕੋਈ ਸੰਤੁ ਮਿਲਾਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Har pekẖan ka▫o simraṯ man merā Ās pi▫āsī cẖiṯva▫o ḏin rainī hai ko▫ī sanṯ milāvai nerā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. My mind (simrat = remembers) keeps thinking (kau) about how to (peykahn = see) have a vision of (har-i) the Creator.

(Piaasi= thirsty) yearning with (aas) hope, I (chitvau) think (din-u) day and (rainee) night if there is some (sant) saint/guru who may help me find the Master (neyra) nearby – i.e. within the mind without having to search elsewhere. 1.

(Rahaau) dwell on this and reflect.

ਸੇਵਾ ਕਰਉ ਦਾਸ ਦਾਸਨ ਕੀ ਅਨਿਕ ਭਾਂਤਿ ਤਿਸੁ ਕਰਉ ਨਿਹੋਰਾ ॥   ਤੁਲਾ ਧਾਰਿ ਤੋਲੇ ਸੁਖ ਸਗਲੇ ਬਿਨੁ ਹਰਿ ਦਰਸ ਸਭੋ ਹੀ ਥੋਰਾ ॥੧॥

Sevā kara▫o ḏās ḏāsan kī anik bẖāʼnṯ ṯis kara▫o nihorā   Ŧulā ḏẖār ṯole sukẖ sagle bin har ḏaras sabẖo hī thorā. ||1||

I shall (seyva karau) serve (daas) servants of (daasan ki) of servants/followers of the guru, and (karau = do) make (nihora) supplication (anik) in numerous (bhaa’nt) ways to (tis-u) them.

I do this because: I have (toley) weighed (sagley) all (sukh) comforts of the world-play (tula dhaar-i) on the weighing machine, i.e. experience, but found that (sabho) all of them are (thora) less useful (bin-u) except (har-i) Divine (daras = sight) Divine presence within, by which one shuns vices and remains at peace. 1.

ਸੰਤ ਪ੍ਰਸਾਦਿ ਗਾਏ ਗੁਨ ਸਾਗਰ ਜਨਮ ਜਨਮ ਕੋ ਜਾਤ ਬਹੋਰਾ ॥   ਆਨਦ ਸੂਖ ਭੇਟਤ ਹਰਿ ਨਾਨਕ ਜਨਮੁ ਕ੍ਰਿਤਾਰਥੁ ਸਫਲੁ ਸਵੇਰਾ ॥੨॥੪॥੧੨੧॥

Sanṯ parsāḏ gā▫e gun sāgar janam janam ko jāṯ bahorā.   Ānaḏ sūkẖ bẖetaṯ har Nānak janam kirṯārath safal saverā. ||2||4||121||

When (prasaad-i) with the grace/guidance of (sant) the guru one (gaae) sings/remembers/reflects on (gun saagar = sea of virtues) the virtuous Master; then whatever had been lost in (janam janam) birth after birth by not remembering the creator (jaat bahora) is received back – i.e. the vices leave and Naam, the Divine virtues come to the mind.

(Bheyttat) on finding (har-i) the Creator one experiences (anand) bliss and (sookh) comfort of union thus making (saveyra/saveyla = good time) the opportunity of (janam = birth) human birth – to unite with the Almighty – becomes (kirtaarath, saphal) a success. 2. 4. 121.

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ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫

Rāg ga▫oṛī pūrbī mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Raagini Poorbi.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be found with the true guru’s grace

ਕਿਨ ਬਿਧਿ ਮਿਲੈ ਗੁਸਾਈ ਮੇਰੇ ਰਾਮ ਰਾਇ ॥   ਕੋਈ ਐਸਾ ਸੰਤੁ ਸਹਜ ਸੁਖਦਾਤਾ ਮੋਹਿ ਮਾਰਗੁ ਦੇਇ ਬਤਾਈ ॥੧॥ ਰਹਾਉ ॥

Kin biḏẖ milai gusā▫ī mere rām rā▫e Ko▫ī aisā sanṯ sahj sukẖ▫ḏāṯa mohi mārag ḏe▫e baṯā▫ī ||1|| rahā▫o

(Kin bidh-i = by what method) how may (gusaaee) the Master of the world, (raaey = king) the Sovereign (raam) the all-pervasive Almighty be found?

How I wish I could find (koee) some (aisa) such (sant-u) guru who (dey-i bataaee) shows (moh-i) me (maarag-u) the path to the Almighty; and (sukhdaata = giver of comfort) gives me comfort and (sahj) poise. 1.

(Rahaau) dwell on this and reflect.

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ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਵਿਚਿ ਪੜਦਾ ਹਉਮੈ ਪਾਈ ॥   ਮਾਇਆ ਮੋਹਿ ਸਭੋ ਜਗੁ ਸੋਇਆ ਇਹੁ ਭਰਮੁ ਕਹਹੁ ਕਿਉ ਜਾਈ ॥੧॥

Anṯar alakẖ na jā▫ī lakẖi▫ā vicẖ paṛ▫ḏā ha▫umai pā▫ī.   Mā▫i▫ā mohi sabẖo jag so▫i▫ā ih bẖaram kahhu ki▫o jā▫ī. ||1||

The Master is (alakh-u = without signs) Formless (antar-i) within, but (na jaaee) cannot be (lakhia) seen because (haumai) ego has (paaee) put (parrda) curtain (vich-i) in the mind.

This applies to all; (sabho) all (jag = world) creatures are (soia= asleep) inebriated (mohia = attached) lured by (maaia) temptations in the world-play; someone please (kahah-u) tell me (kio) how this (bharam) delusion/separation (jaaee) go/be removed 1.

ਏਕਾ ਸੰਗਤਿ ਇਕਤੁ ਗ੍ਰਿਹਿ ਬਸਤੇ ਮਿਲਿ ਬਾਤ ਨ ਕਰਤੇ ਭਾਈ ॥   ਏਕ ਬਸਤੁ ਬਿਨੁ ਪੰਚ ਦੁਹੇਲੇ ਓਹ ਬਸਤੁ ਅਗੋਚਰ ਠਾਈ ॥੨॥

Ėkā sangaṯ ikaṯ garihi basṯe mil bāṯ na karṯe bẖā▫ī.   Ėk basaṯ bin pancẖ ḏuhele oh basaṯ agocẖar ṯẖā▫ī. ||2||

The Master and the soul (eyka sangat-i = one company) are together, they (bastey) abide (ikat) in the same (grih-i = house) mind (mil-i) together but (na kartey) do not talk (baat) to each other, (bhaaiee) O brother.

The mind wishes to see the Almighty everywhere but the sensory organs cannot perceive IT,  (panch) the five sensory organs – of sight, hearing, smell, taste and touch enjoy everything else but (duheyley = uncomfortable) fail to perceive the (eyk = one, bast-u = thing) the Almighty. (Oh) that (bast-u = substance) Almighty is (tthaaee) at a place (agochar) beyond reach of the senses, i.e. is a spiritual experuence. 2.

ਜਿਸ ਕਾ ਗ੍ਰਿਹੁ ਤਿਨਿ ਦੀਆ ਤਾਲਾ ਕੁੰਜੀ ਗੁਰ ਸਉਪਾਈ ॥   ਅਨਿਕ ਉਪਾਵ ਕਰੇ ਨਹੀ ਪਾਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥੩॥

Jis kā garihu ṯin ḏī▫ā ṯālā kunjī gur sa▫upā▫ī   Anik upāv kare nahī pāvai bin saṯgur sarṇā▫ī. ||3||

(Jis ka = whose) the Creator, whose the (grih = house) abode mind is, (tin-i) That has (deeaa taala= given the lock) has put a lock on it and (saupaaee) given (kunji) the key to (gur) the guru.

People (upaav = efforts, karey = make) try many methods but (nahi) cannot (paavai) get entry (bin-u) without (sarnaaee = refuge) guidance of the (satigur) true guru. 3.

ਜਿਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਸਤਿਗੁਰ ਤਿਨ ਸਾਧਸੰਗਤਿ ਲਿਵ ਲਾਈ ॥   ਪੰਚ ਜਨਾ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ਹਰਿ ਨਾਨਕ ਭੇਦੁ ਨ ਭਾਈ ॥੪॥

Jin ke banḏẖan kāte saṯgur ṯin sāḏẖsangaṯ liv lā▫ī.   Pancẖ janā mil mangal gā▫i▫ā har Nānak bẖeḏ na bẖā▫ī. ||4||

(Jin key) those whose (bandhan) bondage to temptations the Almighty (satigur) true guru (kaattey = cuts) removes (tin) they – are led to the guru and – (laaee) fix (liv) attention on (saadhdangat-i = company of the guru) the guru’s guidance – to conform to Divine virtues and commands.

Then there is no (bheyd-u = difference) separation of the soul from (har-i = the Almighty) the Supreme Spirit, and o (bhaaee) brother; (panch = five, janaa = persons) all the sensory organs, i.e. one’s whole being (managal-u = song of joy of union, gaaiaa = sing) enjoys the spiritual experience, says fifth Nanak. 4.

ਮੇਰੇ ਰਾਮ ਰਾਇ ਇਨ ਬਿਧਿ ਮਿਲੈ ਗੁਸਾਈ ॥   ਸਹਜੁ ਭਇਆ ਭ੍ਰਮੁ ਖਿਨ ਮਹਿ ਨਾਠਾ ਮਿਲਿ ਜੋਤੀ ਜੋਤਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੨॥

Mere rām rā▫e in biḏẖ milai gusā▫ī   Sahj bẖa▫i▫ā bẖaram kẖin mėh nāṯẖā mil joṯī joṯ samā▫ī ||1|| rahā▫oḏūjā ||1||122||

(In bidh-i = this method) this is how (raam raaey) the Sovereign (raam) all-pervasive (gusaaee) Master of the world (milai) is found.

This is how (sahaj-u) poise (bhaiaa = happened) attained, (bhram-u) delusion (naattha = ransleavea (khin mah-i) instantly with (jot) soul (mil-i) meets (jot-i) the Supreme soul and (samaaee) merges in IT. 1.

(Dooja) second (rahaau) pause to reflect. 1. 122.

Note: It may be seen that the verse of the second Rahaau provides answers to the questions asked in the first above.