SGGS pp 206-207, Gauri M5 (127-131).

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਛੋਡਿ ਛੋਡਿ ਰੇ ਬਿਖਿਆ ਕੇ ਰਸੂਆ ॥ ਉਰਝਿ ਰਹਿਓ ਰੇ ਬਾਵਰ ਗਾਵਰ ਜਿਉ ਕਿਰਖੈ ਹਰਿਆਇਓ ਪਸੂਆ ॥੧॥

ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Cẖẖod cẖẖod re bikẖi▫ā ke rasū▫ā   Urajẖ rahi▫o re bāvar gāvar ji▫o kirkẖai hari▫ā▫i▫o pasū▫ā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Rey) O my mind (chhod-i) give up attachment to (bikhia = poison, intoxicants) transitory (rasooaa) pleasures.

(Jio) like a (hariaio) stray (pasooa) animal engrossed in a green (kirkhai) crop, you (rahio) remain (urajh) entangled in the transitory pleasures like a (baavar) mad and (gaavar, gavaar) foolish person.1

(Rahaau) dwell here and reflect

ਜੋ ਜਾਨਹਿ ਤੂੰ ਅਪੁਨੇ ਕਾਜੈ ਸੋ ਸੰਗਿ ਨ ਚਾਲੈ ਤੇਰੈ ਤਸੂਆ ॥   ਨਾਗੋ ਆਇਓ ਨਾਗ ਸਿਧਾਸੀ ਫੇਰਿ ਫਿਰਿਓ ਅਰੁ ਕਾਲਿ ਗਰਸੂਆ ॥੧॥

Jo jānėh ṯūʼn apune kājai so sang na cẖālai ṯerai ṯasū▫ā.   Nāgo ā▫i▫o nāg siḏẖāsī fer firi▫o ar kāl garsū▫ā. ||1||

(Jo) what (toon) you (jaanah-i) consider your (apney) own (kaajai = task) use forever, (so) that will (na) not (chaalai) go with you (tasooa) a bit, on death.

You (aaia) were born (naag) naked and (sidhaasi) shall go naked. If you indulge in vices, you will be (grasuaa) grabbed by (kaal = death) the messengers of death and make you (pheyr-i = in circles, phirio = go around) keep going in cycles of births and deaths. 1.

ਪੇਖਿ ਪੇਖਿ ਰੇ ਕਸੁੰਭ ਕੀ ਲੀਲਾ ਰਾਚਿ ਮਾਚਿ ਤਿਨਹੂੰ ਲਉ ਹਸੂਆ ॥   ਛੀਜਤ ਡੋਰਿ ਦਿਨਸੁ ਅਰੁ ਰੈਨੀ ਜੀਅ ਕੋ ਕਾਜੁ ਨ ਕੀਨੋ ਕਛੂਆ ॥੨॥

Pekẖ pekẖ re kasumbẖ kī līlā rācẖ mācẖ ṯinhūʼn la▫o hasū▫ā.   Cẖẖījaṯ dor ḏinas ar rainī jī▫a ko kāj na kīno kacẖẖū▫ā ||2||

The transitory pleasures of the world-play are like (leela = play) the phenomenon of the (kasumbh) safflower – which has an attractive bright color but fades fast – (peykh-i peykh-i) seeing them you remain (raach-i maach-i) engrossed in them and are (hasua = laughing) happy (lau) with (tinhoon) them only.

Remember, your (ddor = string – of breaths) life span is (chheejat = getting frayed/weakened) getting shortened every (dinas-u) day (ar-u) and (raini) night, but you have (na) not (keeno) done (kachhooa) anything (ko) for (jeea) the soul – which has to account for deeds. 2.

ਕਰਤ ਕਰਤ ਇਵ ਹੀ ਬਿਰਧਾਨੋ ਹਾਰਿਓ ਉਕਤੇ ਤਨੁ ਖੀਨਸੂਆ ॥   ਜਿਉ ਮੋਹਿਓ ਉਨਿ ਮੋਹਨੀ ਬਾਲਾ ਉਸ ਤੇ ਘਟੈ ਨਾਹੀ ਰੁਚ ਚਸੂਆ ॥੩॥

Karaṯ karaṯ iv hī birḏẖāno hāri▫o ukṯe ṯan kẖīnsū▫ā   Ji▫o mohi▫o un mohnī bālā us ṯe gẖatai nāhī rucẖcẖasū▫ā ||3||

(Karat karat = doing) carrying on (iv) like this (hi) only, one (birdhaano) gets old, (ukte) the thinking faculties are (haario) lost and (tan-u) the body (kheenasua) weakened.

But the way the (mohini) attractive/lures of (un-i = that) world-play (mohio) enticed (baala) in youth, (ruch) that tendency is (naahi) not (ghattai) reduced/weaken (chasua) a bit. 3.

ਜਗੁ ਐਸਾ ਮੋਹਿ ਗੁਰਹਿ ਦਿਖਾਇਓ ਤਉ ਸਰਣਿ ਪਰਿਓ ਤਜਿ ਗਰਬਸੂਆ ॥   ਮਾਰਗੁ ਪ੍ਰਭ ਕੋ ਸੰਤਿ ਬਤਾਇਓ ਦ੍ਰਿੜੀ ਨਾਨਕ ਦਾਸ ਭਗਤਿ ਹਰਿ ਜਸੂਆ ॥੪॥੬॥੧੨੭॥

Jag aisā mohi gurėh ḏikẖā▫i▫o ṯa▫o saraṇ pari▫o ṯaj garabsu▫ā   Mārag parabẖ ko sanṯ baṯā▫i▫o ḏariṛīNānak ḏās bẖagaṯ har jasū▫ā ||4||6||127||

When (gurah-i) the guru (dikhaaio) showed me that the (jag-u) world is (aisa) like this – I realized my weakness and – (tau) then (taj-i) giving up my (garbasua) pride, I (pario) placed myself sought the guru’s (saran-i) care.

(Sant-i) the guru (dikhaaio) showed the (maarag-u) path (ko) to (prabh) the Almighty, and (drirri) imparted firm commitment to praise/emulate (jasua) virtues of (har) the Almighty (bhagat-i) with dedication, says fifth Nanak. 4. 6. 127.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥   ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ŧujẖ bin kavan hamārā   Mere parīṯam parān aḏẖārā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Mere) my (preetam) beloved Master you are (adhaara) support for my (praan) life. (Kavan = who?) none else (bin-u) except (tujh) You is (hamaaraa) mine; You are (adhaaraa) the mainstay of my (praan) life, o (meyrey) my (preetam) Beloved Creator. 1.

 (Rahaau) dwell here and reflect

ਅੰਤਰ ਕੀ ਬਿਧਿ ਤੁਮ ਹੀ ਜਾਨੀ ਤੁਮ ਹੀ ਸਜਨ ਸੁਹੇਲੇ ॥   ਸਰਬ ਸੁਖਾ ਮੈ ਤੁਝ ਤੇ ਪਾਏ ਮੇਰੇ ਠਾਕੁਰ ਅਗਹ ਅਤੋਲੇ ॥੧॥

Anṯar kī biḏẖ ṯum hī jānī ṯum hī sajan suhele   Sarab sukẖā mai ṯujẖ ṯe pā▫e mere ṯẖākur agah aṯole ||1||

You are close to me; (tum hi) You alone (jaani) know (bidh-i) the state of (antar-i = inside) my mind and are also my (suheley) pleasant (sajan) friend, i.e. life is present with You in mind.

(Mai) I (paaey) receive (sarab) all (sukha) comforts (tey) from (tujh) You; You are my (thaakur) Master, (agah = bottomless) profound and (atoley = not weighable) infinite. 1.

Page 207

ਬਰਨਿ ਨ ਸਾਕਉ ਤੁਮਰੇ ਰੰਗਾ ਗੁਣ ਨਿਧਾਨ ਸੁਖਦਾਤੇ ॥   ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਤੇ ॥੨॥

Baran na sāka▫o ṯumre rangā guṇ niḏẖān sukẖ▫ḏāṯe   Agam agocẖar parabẖ abẖināsī pūre gur ṯe jāṯe ||2||

You are (nidhaan) the treasure of (gun) virtues and (sukhdaatey) giver of comforts; I (na saakau) cannot (baran) describe (tumrey) Your (ranga = colors) play in the world.

You are (agam) beyond comprehension and (agochar) not perceived by sensory organs; You are (abinaasi = imperishable) eternal. You (jaatey = known) recognized within (tey = from) with guidance of the (poorey) perfect guru. 2.

ਭ੍ਰਮੁ ਭਉ ਕਾਟਿ ਕੀਏ ਨਿਹਕੇਵਲ ਜਬ ਤੇ ਹਉਮੈ ਮਾਰੀ ॥   ਜਨਮ ਮਰਣ ਕੋ ਚੂਕੋ ਸਹਸਾ ਸਾਧਸੰਗਤਿ ਦਰਸਾਰੀ ॥੩॥

Bẖaram bẖa▫o kāt kī▫e nihkeval jab ṯe ha▫umai mārī.   Janam maraṇ ko cẖūko sahsā sāḏẖsangaṯḏarsārī. ||3||

(Jab tey) since I (maari) killed my (haumai) ego and followed the guru’s teachings, it (kaatt-i = cut) removed (bhram-u) transgressions and resultant (bhau) fears and (keeay) made me (nihkeyval) purified of vices.

Further by (darsaari) seeing – taking part – in (sadhgsangat-i) holy congregation – I have shed vices and – all (sahsa) worries about future (janam) births and (maran) deaths (chooko) have ended. 3.

ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥   ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥

Cẖaraṇ pakẖār kara▫o gur sevā bār jā▫o lakẖ barī▫ā   Jih parsāḏ ih bẖa▫ojal ṯari▫ā jan Nānak pari▫a sang mirī▫ā ||4||7||128||

I (pakhaar-i) wash (charan) feet of, and (karau = perform, seyva = service) follow the guru’s teachings and (baar jaau) sacrifice myself (lakh = a hundred thousand) millions of (beyra) times – i.e. carry out every bidding of the guru. –It is the guru, with (jih) whose (prasaad-i) grace/guidance one (tareeaa = swim) gets across (ih-u) this (bhavjal-u) world ocean – overcome vices in the world-play – and (miria/milia) unites (sang-i) with (pria) the Beloved Almighty, sys (jan) humble fifth Nanak. 4. 7. 128.

(sang) with the (ptia) beloved Creator. 4. 7. 128.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਰੀਝਾਵੈ ਤੋਹੀ ॥   ਤੇਰੋ ਰੂਪੁ ਸਗਲ ਦੇਖਿ ਮੋਹੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ŧujẖ bin kavan rījẖāvai ṯohī   Ŧero rūp sagal ḏekẖ mohī ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Kavan = who?) none (bin-u) except (tujh) Yourself can (reejhaavai) please (tohi) You, i.e. it is hard to become like, and merge with, the Almighty, except by praising/emulating Divine virtues.

(Sagal) everyone is (mohi= lured) fascinated (deykh-i) seeing (teyro) Your (roop-u = form) manifestation in nature. 1.

(Rahaau) dwell here and reflect. 

ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥   ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥੧॥

Surag pa▫i▫āl miraṯ bẖū▫a mandal sarab samāno ekai ohī   Siv siv karaṯ sagal kar jorėh sarab ma▫i▫āṯẖākur ṯerī ḏohī ||1||

(Ohi = that) the Creator (eykai = one) alone (samaano) pervades in (surag= heavens) the skies, (paiaal) lower regions, (mirat = earth) land and (bhooa manddal) planets.

(Sagal) very one (karat) acknowledges you as (siv siv) the most powerful and (jorah-i) with folded (kar) hands, (sarab) everyone (dohi) makes supplication for your (maiaa) grace, my (thaakur) Master. 1.

ਪਤਿਤ ਪਾਵਨ ਠਾਕੁਰ ਨਾਮੁ ਤੁਮਰਾ ਸੁਖਦਾਈ ਨਿਰਮਲ ਸੀਤਲੋਹੀ ॥   ਗਿਆਨ ਧਿਆਨ ਨਾਨਕ ਵਡਿਆਈ ਸੰਤ ਤੇਰੇ ਸਿਉ

ਗਾਲ ਗਲੋਹੀ ॥੨॥੮॥੧੨੯॥

Paṯiṯ pāvan ṯẖākur nām ṯumrā sukẖ▫ḏā▫ī nirmal sīṯlohī Gi▫ān ḏẖi▫ān Nānak vadi▫ā▫ī sanṯ ṯere si▫o gāl galohī ||2||8||129||

My (Thaakur) Master, obedience to (tumra) Your (naam-u) commands (paavan) lift (patit) those fallen – to vices; it is (sukhdaaee = giver of comfort) fulfils aspirations, (nirmal = pure) purifies and (seetlohi = cool) grant peace of mind.

One attains (giaan) knowledge and (dhiaan) a focused mind through (gaal galohi) conversation (sio) with (teyrey) Your (sant = saints) devotees – i.e. by taking part in holy congregation, says fifth Nanak. 2. 8. 129.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਮਿਲਹੁ ਪਿਆਰੇ ਜੀਆ ॥   ਪ੍ਰਭ ਕੀਆ ਤੁਮਾਰਾ ਥੀਆ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Milhu pi▫āre jī▫ā   Parabẖ kī▫ā ṯumārā thī▫ā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Prabh) My Creator, whatever (theea) happens is (tumaara) your (keea) doing – i.e. everything is caused by You, the laws f nature.

Please be kind and (milh-u = meet) unite me with you O (piaarey) beloved of all (jeeaa) creatures. 1

(Rahaau) dwell here and reflect

ਅਨਿਕ ਜਨਮ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਿਆ ਬਹੁਰਿ ਬਹੁਰਿ ਦੁਖੁ ਪਾਇਆ ॥   ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਮਾਨੁਖ ਦੇਹ ਪਾਈ ਹੈ ਦੇਹੁ ਦਰਸੁ ਹਰਿ ਰਾਇਆ ॥੧॥

Anik janam baho jonī bẖarmi▫ā bahur bahur ḏukẖ pā▫i▫ā   Ŧumrī kirpā ṯe mānukẖ ḏeh pā▫ī hai ḏehḏaras har rā▫i▫ā ||1||

I have (bhramia) wandered in (anik) countless (janam) births in (bah-u) many (joni) life forms and (dukh-u paaia) suffered (bahur-i bahur-i) again and again.

(Tey) with (tumri) your (kripa) grace I (hai= is) have (paaee) received (maanukh) human (deh = body) birth, please (deyh-u = give) grant me (daras-u) vision of you, my (har-i) Creator and (raaia = king) Master. 1.

ਸੋਈ ਹੋਆ ਜੋ ਤਿਸੁ ਭਾਣਾ ਅਵਰੁ ਨ ਕਿਨ ਹੀ ਕੀਤਾ ॥   ਤੁਮਰੈ ਭਾਣੈ ਭਰਮਿ ਮੋਹਿ ਮੋਹਿਆ ਜਾਗਤੁ ਨਾਹੀ ਸੂਤਾ ॥੨॥

So▫ī ho▫ā jo ṯis bẖāṇā avar na kin hī kīṯā.   Ŧumrai bẖāṇai bẖaram mohi mohi▫ā jāgaṯ nāhī sūṯā ||2||

In this birth, I have been (mohia = enticed) overtaken by (bharam-i) in delusion, and (moh) attachment to the world-play; it was as per (tumrai) your (bhhaanai) will.

I tell myself: (Soee) only that (hoa) happens (jo) what is (tis = his/her) the Creator’s (bhaana) will; (avar na kin) none else (keeta) can do anything. 2.

ਬਿਨਉ ਸੁਨਹੁ ਤੁਮ ਪ੍ਰਾਨਪਤਿ ਪਿਆਰੇ ਕਿਰਪਾ ਨਿਧਿ ਦਇਆਲਾ ॥   ਰਾਖਿ ਲੇਹੁ ਪਿਤਾ ਪ੍ਰਭ ਮੇਰੇ ਅਨਾਥਹ ਕਰਿ ਪ੍ਰਤਿਪਾਲਾ ॥੩॥

Bin▫o sunhu ṯum parānpaṯ pi▫āre kirpā niḏẖ ḏa▫i▫ālā Rākẖ leho piṯā parabẖ mere anāthah kar parṯipālā ||3||

(Tum) you are the (piaare) beloved (praanpat-i) Master of my life, (kirpa nidh-i = treasure of grace) gracious and (daiaala) compassionate; (sunh-u= listen) I make this (binau) supplication to you:

(Mere) my (prabh) Creator please (raakh-i leyh-u) protect this (anathah-i) orphan as (pita) father and (kar-i pratipaala) look after me – protect me from the vices of the world-play. 3.

ਜਿਸ ਨੋ ਤੁਮਹਿ ਦਿਖਾਇਓ ਦਰਸਨੁ ਸਾਧਸੰਗਤਿ ਕੈ ਪਾਛੈ ॥   ਕਰਿ ਕਿਰਪਾ ਧੂਰਿ ਦੇਹੁ ਸੰਤਨ ਕੀ ਸੁਖੁ ਨਾਨਕੁ ਇਹੁ ਬਾਛੈ ॥੪॥੯॥੧੩੦॥

Jis no ṯumėh ḏikẖā▫i▫o ḏarsan sāḏẖsangaṯ kai pācẖẖai Kar kirpā ḏẖūr ḏeh sanṯan kī sukẖ Nānak ih bācẖẖai ||4||9||130||

(Jis no) whomsoever you have granted (darsan) vision of you is (paachhai =behind) is by following (sadhsangat-i) guru’s company/guidance.

(Kari kirpa) please be kind and (dehu) grant me (dhoor) the dust of the feet (ki) of (santan) the devotees – enable me to take part and serve in Sadhsangat – Nanak (baachhai) seeks this as a source of (sukh) solace. 4. 9. 130.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਹਉ ਤਾ ਕੈ ਬਲਿਹਾਰੀ ॥   ਜਾ ਕੈ ਕੇਵਲ ਨਾਮੁ ਅਧਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ha▫o ṯā kai balihārī Jā kai keval nām aḏẖārī ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Hau) I (balihaari = am sacrifice) adore (ta) those (ja kai) whose (adhaari) dependence is (keyval) only on (naam-u) Divine commands – they look to none else. 1.

(Rahaau) dwell on this and reflect.

ਮਹਿਮਾ ਤਾ ਕੀ ਕੇਤਕ ਗਨੀਐ ਜਨ ਪਾਰਬ੍ਰਹਮ ਰੰਗਿ ਰਾਤੇ ॥   ਸੂਖ ਸਹਜ ਆਨੰਦ ਤਿਨਾ ਸੰਗਿ ਉਨ ਸਮਸਰਿ ਅਵਰ ਨ ਦਾਤੇ ॥੧॥

Mahimā ṯā kī keṯak ganī▫ai jan pārbarahm rang rāṯe   Sūkẖ sahj ānanḏ ṯinā sang un samsar avar naḏāṯe ||1||

(Ketak = how) it is hard to (ganeeai = count) assess (ta ki) their (mahima = praise) virtues, which (jan) humble people are (raaatey) imbued with (rang-i) love of (paarbrahm) the Supreme Spirit.

One obtains (sookh) peace, (sahj) poise and (aanand) bliss (tina) in their (sang-i) company, (avar na) none else is (samsara-i = equal) as (daatey = givers) beneficent as (un) they. 1.

ਜਗਤ ਉਧਾਰਣ ਸੇਈ ਆਏ ਜੋ ਜਨ ਦਰਸ ਪਿਆਸਾ ॥   ਉਨ ਕੀ ਸਰਣਿ ਪਰੈ ਸੋ ਤਰਿਆ ਸੰਤਸੰਗਿ ਪੂਰਨ ਆਸਾ ॥੨॥

Jagaṯ uḏẖāraṇ se▫ī ā▫e jo jan ḏaras pi▫āsā Un kī saraṇ parai so ṯari▫ā saṯsang pūran āsā ||2||

(Jo) those who (piaasa) thirst for (daras) vision of the Almighty, (seyee) they (aaey = come) are born to (udhaaran) protect (jagat) the world/people – from vices.

(Jo) one who (parai = falls) places the self in (un ki) their (saran-i = refuge) care and guidance (satsang-i) in their holy company, (taria = swims) gets across the world ocean and his/her (aasa) wishes are fulfilled. 2.

ਤਾ ਕੈ ਚਰਣਿ ਪਰਉ ਤਾ ਜੀਵਾ ਜਨ ਕੈ ਸੰਗਿ ਨਿਹਾਲਾ ॥   ਭਗਤਨ ਕੀ ਰੇਣੁ ਹੋਇ ਮਨੁ ਮੇਰਾ ਹੋਹੁ ਪ੍ਰਭੂ ਕਿਰਪਾਲਾ ॥੩॥

Ŧā kai cẖaraṇ para▫o ṯā jīvā jan kai sang nihālā   Bẖagṯan kī reṇ ho▫e man merā hohu parabẖū kirpālā ||3||

If I (charan-i = at the feet, parau = fall) follow (ta kai) their guidance (ta) then I (jeeva = live) do not fall prey to vices; one is (nihala) happy (sang-i) in the company of the (jan = servants) obedient devotees of God.

(Prabhoo) o Creator, please (hoh-u) be (kirpaala) kind to enable that (meyra) my (man-u) mind (hoey) remains as the (reyn-u) dust of the feet of (bhagtan) the devotees – i.e. I follow them. 3.

ਰਾਜੁ ਜੋਬਨੁ ਅਵਧ ਜੋ ਦੀਸੈ ਸਭੁ ਕਿਛੁ ਜੁਗ ਮਹਿ ਘਾਟਿਆ ॥   ਨਾਮੁ ਨਿਧਾਨੁ ਸਦ ਨਵਤਨੁ ਨਿਰਮਲੁ ਇਹੁ ਨਾਨਕ

ਹਰਿ ਧਨੁ ਖਾਟਿਆ ॥੪॥੧੦॥੧੩੧॥

Rāj joban avaḏẖ jo ḏīsai sabẖ kicẖẖ jug mėh gẖāti▫ā.   Nām niḏẖān saḏ navṯan nirmal ih Nānak harḏẖan kẖāti▫ā. ||4||10||131||

(Raaj-u = rule) power, (joban-u) youth and (avadh) life (jo) which (deesai) are seen as strengths, these (ghaattiaa = reduced) are lost, (mah-i) in (jug) the world/life.

On the other hand (nidhaan-u = treasure) the wealth of Naam is (sad) ever (navtan-u = fresh body) with the soul, and keeps one (nirmal-u = clean) free of vices; I have (khaattia) earned (ih-u) this (dhan-u) wealth, says fifth Nanak. 4. 10. 133.

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.