SGGS pp 298-300, Gauri Thiti M: 5, Pauris 10-17.

 

ਸਲੋਕੁ ॥   ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥   ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥੧੦॥

Salok.   Ḏas ḏis kẖojaṯ mai firi▫o jaṯ ḏekẖ▫a▫u ṯaṯ so▫e.   Man bas āvai nānkā je pūran kirpā ho▫e. ||10||

 

(Slok) prologue. (Mai) I have (phirio) wandered in (dah) ten (dis) directions – four sides, four corners, above and below – i.e. all over, but (jat) wherever (dekhau) I look (tat) there it is (soe = that) the Creator,

IT is also within me but (basi aavai) comes to abide i.e. I realize IT’s presence (man = mind) within (je) if (kirpa hoe) grace is bestowed by (pooran) the Perfect Master, says the fifth Nanak. 10.

 

ਪਉੜੀ ॥   ਦਸਮੀ ਦਸ ਦੁਆਰ ਬਸਿ ਕੀਨੇ ॥   ਮਨਿ ਸੰਤੋਖੁ ਨਾਮ ਜਪਿ ਲੀਨੇ ॥   

Pa▫oṛī.   Ḏasmī ḏas ḏu▫ār bas kīne.   Man sanṯokẖ nām jap līne.

 

(Pauri) stanza. Learning from (dasmi) the tenth day of the lunar cycle – the count of ten. When we control – from the influence of temptations in the world-play – (Das) the ten gates, nine as mentioned above and the mind,

also (japi leen-e) remember to live by (naam) Divine virtues and commands, (man) the mind is (santokh = contented) satiated – and vices no longer afflict it. —

 

This is how it happens:

 

ਕਰਨੀ ਸੁਨੀਐ ਜਸੁ ਗੋਪਾਲ ॥   ਨੈਨੀ ਪੇਖਤ ਸਾਧ ਦਇਆਲ ॥   

Karnī sunī▫ai jas gopāl.   Nainī pekẖaṯ sāḏẖ ḏa▫i▫āl.

 

We (suniai) listen to (jas) the praises of the Creator, (gopaal) the Master of the universe i.e. every sound we hear seems to praise the Master;

and (naini) the eyes wish to (pekhat) see (daiaal) the compassionate (saadh) guru – to learn and follow his teachings. —

 

ਰਸਨਾ ਗੁਨ ਗਾਵੈ ਬੇਅੰਤ ॥   ਮਨ ਮਹਿ ਚਿਤਵੈ ਪੂਰਨ ਭਗਵੰਤ ॥   

Rasnā gun gāvai be▫anṯ.   Man mėh cẖiṯvai pūran bẖagvanṯ.

 

(Rasna) the tongue (gaavai) sings (gun) the virtues of (beant = limitless) the Infinite Master;

and the mind (chitvai) remembers the (pooran) all-pervasive Almighty, (bhagvant) the Master/controller of good fortune. —

 

ਹਸਤ ਚਰਨ ਸੰਤ ਟਹਲ ਕਮਾਈਐ ॥   ਨਾਨਕ ਇਹੁ ਸੰਜਮੁ ਪ੍ਰਭ ਕਿਰਪਾ ਪਾਈਐ ॥੧੦॥

Hasaṯ cẖaran sanṯ tahal kamā▫ī▫ai.   Nānak ih sanjam parabẖ kirpā pā▫ī▫ai. ||10||

 

(Hast) the hands and (charan) feet (kamaaiai) work (tahl = service) as taught by (sant) the guru;

this (sanjam) discipline (paaiai = received) comes with (kirpa) the grace of (prabh) the Almighty, says Nanak. 10.

 

Page 299

 

Note: In the prologues and stanzas above, the number of the day on the lunar calendar has been mentioned directly like one, two and so on, up to ten. However in the calendar the days eleven to fourteen, which follow, are represented by compound numbers. For example the eleventh day is called Ekaadsi which is composite of (ek + das) ten + one. In drawing the lessons from these in the verses below, the numerals one, two, three and four have again been used. The count of fourteen is shown as such also.

 

ਸਲੋਕੁ ॥   ਏਕੋ ਏਕੁ ਬਖਾਨੀਐ ਬਿਰਲਾ ਜਾਣੈ ਸ੍ਵਾਦੁ ॥   ਗੁਣ ਗੋਬਿੰਦ ਨ ਜਾਣੀਐ ਨਾਨਕ ਸਭੁ ਬਿਸਮਾਦੁ ॥੧੧॥

Salok.   Ėko ek bakẖānī▫ai birlā jāṇai savāḏ.   Guṇ gobinḏ na jāṇī▫ai Nānak sabẖ bismāḏ. ||11||

 

(Slok) prologue: Everyone (bakhaaneeai) says that there is (eyk) one Master (eyko) alone, but some (birla) rare person (jaanai) knows (svaad) the taste i.e. experiences IT’s presence within.

In fact no one (jaaneeai) knows all (gun) the virtues of (gobind) the Master of the universe; when trying to know and describe them, one experiences (sabh-u = all) only (bismaad) wonder and awe, says Nanak. 11.

 

Note: The stanza below mentions ਬਰਤੁ (barat) meaning resolution/determination to achieve something; but is physically observed as the ritual of fasting. The stanza shows how it should be done.

 

ਪਉੜੀ ॥   ਏਕਾਦਸੀ ਨਿਕਟਿ ਪੇਖਹੁ ਹਰਿ ਰਾਮੁ ॥   ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਸੁਣਹੁ ਹਰਿ ਨਾਮੁ ॥   

Pa▫oṛī.   Ėkāḏasī nikat pekẖahu har rām.   Inḏrī bas kar suṇhu har nām.

 

(Paurri) stanza. Learning from (eykaadasi – eyk = one + dasi = ten) eleventh day of the lunar cycle – the significance of unity. (Basi kar-i) control your (indri) sensory organs – i.e. be free of influence of vices from the mind and – (sunahu) listen to (har-i naam) Divine virtues,

and you will (peykhahu) see (raam) the all-pervasive (har-i) Creator (nikatt-i) near i.e. within the mind.

 

ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ॥   ਇਨ ਬਿਧਿ ਬਰਤੁ ਸੰਪੂਰਨ ਭਇਆ ॥   

Man sanṯokẖ sarab jī▫a ḏa▫i▫ā.   In biḏẖ baraṯ sampūran bẖa▫i▫ā.

 

(Santokh) contentment (man-i) in mind i.e. willingly accepting God’s will, and (daiaa) compassion for (sarab) all (jeea) creatures;

(in bidhi) this is how (barat = fast) the resolution of finding God (bhaiaa) is (sampooran) accomplished –

 

ਧਾਵਤ ਮਨੁ ਰਾਖੈ ਇਕ ਠਾਇ ॥   ਮਨੁ ਤਨੁ ਸੁਧੁ ਜਪਤ ਹਰਿ ਨਾਇ ॥   

Ḏẖāvaṯ man rākẖai ik ṯẖā▫e.   Man ṯan suḏẖ japaṯ har nā▫e.

 

Such a person (raakhai) keeps (dhaavat = running) the wandering (man) mind (ik tthaaey = at one place) focused – on obeying the Creator;

with (man) mind and (tan) body (sudh = pure) unstained i.e. free of vices, s/he (japat) remembers and lives by (har-i naaey/naam) Divine virtues and commands.

 

ਸਭ ਮਹਿ ਪੂਰਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ॥   ਨਾਨਕ ਹਰਿ ਕੀਰਤਨੁ ਕਰਿ ਅਟਲ ਏਹੁ ਧਰਮ ॥੧੧॥

Sabẖ mėh pūr rahe pārbarahm.   Nānak har kīrṯan kar atal ehu ḏẖaram. ||11||

 

(Paarbrahm) the Supreme Being (poor-i rahey = pervades) is present (mah-i) in (sabh) all – and watches their deeds; one should

(keertan-u kar-i) praise the virtues of (har-i) the Creator – and live by them; (ih) this is (attal = inevitable) imortant (dharam) duty of all, says Nanak. 11.

 

ਸਲੋਕੁ ॥   ਦੁਰਮਤਿ ਹਰੀ ਸੇਵਾ ਕਰੀ ਭੇਟੇ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥   ਨਾਨਕ ਪ੍ਰਭ ਸਿਉ ਮਿਲਿ ਰਹੇ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲ ॥੧੨॥

Salok.   Ḏurmaṯ harī sevā karī bẖete sāḏẖ kirpāl.   Nānak parabẖ si▫o mil rahe binse sagal janjāl. ||12||

 

(Slok) prologue. Those who (bhete = meet) find the (kripaal) compassionate (saadh) guru and (seva kari = serve) follow his teachings, they (hari) discard (durmat = evil thoughts) misguided thinking – based on duality as mentioned in Pauri 2 above;

(sagal) all their (janjaal) entanglements in the world-play (bins-e) are banished and they (mil rahe = remain with) remain absorbed (sio) with (prabh) the Almighty, says Nanak. 12.

 

ਪਉੜੀ ॥   ਦੁਆਦਸੀ ਦਾਨੁ ਨਾਮੁ ਇਸਨਾਨੁ ॥   ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਤਜਿ ਮਾਨੁ ॥   

Pa▫oṛī.   Ḏu▫āḏasī ḏān nām isnān.   Har kī bẖagaṯ karahu ṯaj mān.

 

(Pauri) stanza. Learning from (duaa-dsi) day ten plus two of the lunar cycle i.e. about the numeral two signifying duality. For purification from duality, ask for the (daan = alms) benediction of (naam) Divine virtues from the guru and (isnaan = bathe) be drenched/imbued i.e. live by them,

(taji) giving up (maan) vanity/ego i.e. not acting as you like, (karahu = do) engage in (bhagati) devotion (ki) of (hari) the Almighty i.e. obey Divine commands/the laws of nature. —

 

ਹਰਿ ਅੰਮ੍ਰਿਤ ਪਾਨ ਕਰਹੁ ਸਾਧਸੰਗਿ ॥   ਮਨ ਤ੍ਰਿਪਤਾਸੈ ਕੀਰਤਨ ਪ੍ਰਭ ਰੰਗਿ ॥

Har amriṯ pān karahu sāḏẖsang.   Man ṯaripṯāsai kīrṯan parabẖ rang.

 

(Paan karahu) drink (amrit) the life-giving elixir of (har = Creator) Divine virtues – i.e. learn Divine virtues and how to live by them, – by participating in (saadhsangi = in company of saints) in holy congregation; by (keertan) singing of Divine virtues (rang = dyed, love) imbued with the love of (prabh) the Almighty, the mind (triptaasai) gets satisfaction – and does not crave for objects of transitory pleasures. —

 

ਕੋਮਲ ਬਾਣੀ ਸਭ ਕਉ ਸੰਤੋਖੈ ॥   ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥   

Komal baṇī sabẖ ka▫o sanṯokẖai.   Pancẖ bẖū āṯmā har nām ras pokẖai.

 

(Komal = tender) kind (baani) words keep (sabh kau) every one (santokhai) happy;

the mind which is (aatma) the soul influenced by (panch bhhu) the five elements comprising the body, (pokhai) blossoms by receiving (ras) the elixir of (hari naam) Divine virtues i.e. the mind, withering because of the vices, is enlivened again. —

 

ਗੁਰ ਪੂਰੇ ਤੇ ਏਹ ਨਿਹਚਉ ਪਾਈਐ ॥   ਨਾਨਕ ਰਾਮ ਰਮਤ ਫਿਰਿ ਜੋਨਿ ਨ ਆਈਐ ॥੧੨॥

Gur pūre ṯe eh nihcẖa▫o pā▫ī▫ai.   Nānak rām ramaṯ fir jon na ā▫ī▫ai. ||12||

 

(Ih) this (nihchau) belief – given in the next line – (paaiai) is received from (gur poor-e) the perfect guru’s teachings,

by (ramat) remembering (raam) the Creator – and obeying IT’s commands – one is not (aaiai = come) born again into any (jon) life form, says Nanak. 12.

 

ਸਲੋਕੁ ॥   ਤੀਨਿ ਗੁਣਾ ਮਹਿ ਬਿਆਪਿਆ ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥  ਪਤਿਤ ਉਧਾਰਣੁ ਮਨਿ ਬਸੈ ਨਾਨਕ ਛੂਟੈ ਨਾਮ ॥੧੩॥

Salok.   Ŧīn guṇā mėh bi▫āpi▫ā pūran hoṯ na kām. Paṯiṯ uḏẖāraṇ man basai Nānak cẖẖūtai nām. ||13||

 

(Slok) prologue. One who (biaapia) engages in (teen guna) the three modes of material nature i.e. one who does things thinking s/he is the doer, his/her (kaam) purpose – of human life to unite with the Creator – (hot) is never (pooran) accomplished;

however s/he can (chhootai) be freed from the grip of material nature if she (mani basai) keeps in mind the Creator who is (udhaaran) the lifter of (patit) the fallen – i.e. whose grace can deliver from the vices – and lives by (naam) Divine virtues and commands. —

 

ਪਉੜੀ ॥   ਤ੍ਰਉਦਸੀ ਤੀਨਿ ਤਾਪ ਸੰਸਾਰ ॥   ਆਵਤ ਜਾਤ ਨਰਕ ਅਵਤਾਰ ॥   

Pa▫oṛī.   Ŧar▫udsī ṯīn ṯāp sansār.   Āvaṯ jāṯ narak avṯār.

 

(Pauri) stanza. Learning from (traudasi) the ten plus three day of the lunar calendar, the numeral three. (Ten) three (taap = ailments afflict (sansaar) the world/humans – namely Aadhi = mental, biaadhi = physical, and Upaadhi = delusion;

those afflicted by them keep (avtaar) descending in (narak) hell of (aavat = coming) births and (jaat = going) deaths – i.e. cannot make success of human birth by union with the Creator, and keep reincarnating. —

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਨ ਮਨ ਮਹਿ ਆਇਓ ॥  ਸੁਖ ਸਾਗਰ ਪ੍ਰਭੁ ਨਿਮਖ ਨ ਗਾਇਓ ॥   

Har har bẖajan na man mėh ā▫i▫o. Sukẖ sāgar parabẖ nimakẖ na gā▫i▫o.

 

That is because (bhajan) remembrance of (har har) the Almighty does not (aaio) come (meh) in (man) the minds of such people i.e. they do  not acknowledge the Creator – thinking they themselves are the doers;  

and do not (gaaio = sing) remember (nimakh) even for a moment the Creator, (saagar) the ocean of (sukh) peace and comfort where they could merge/find peace. —

 

ਹਰਖ ਸੋਗ ਕਾ ਦੇਹ ਕਰਿ ਬਾਧਿਓ ॥   ਦੀਰਘ ਰੋਗੁ ਮਾਇਆ ਆਸਾਧਿਓ ॥

Harakẖ sog kā ḏeh kar bāḏẖi▫o.   Ḏīragẖ rog mā▫i▫ā āsāḏẖi▫o.

 

They (baadhio = tie) entangle themselves to managing (harakh) pleasures and (sog = sorrow) problems of (deh) the body;

this is (aasaadhio) the incurable (deeragh) chronic (rog) ailment of (maaia) being attached to the world-play. —

 

ਦਿਨਹਿ ਬਿਕਾਰ ਕਰਤ ਸ੍ਰਮੁ ਪਾਇਓ ॥   ਨੈਨੀ ਨੀਦ ਸੁਪਨ ਬਰੜਾਇਓ ॥

Ḏinėh bikār karaṯ saram pā▫i▫o.   Nainī nīḏ supan barṛā▫i▫o.

 

Such persons (paaio) put in (sram) effort only (karat = doing) to commit (bikaar) vices (dineh) during the day;

and when (naini) the eyes close in (need) sleep, (bar-raaio) mutter the same things in (supan) dream. —

 

ਹਰਿ ਬਿਸਰਤ ਹੋਵਤ ਏਹ ਹਾਲ ॥   ਸਰਨਿ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਦਇਆਲ ॥੧੩॥

Har bisraṯ hovaṯ eh hāl.   Saran Nānak parabẖ purakẖ ḏa▫i▫āl. ||13||

 

(Ih) this (haal) state (hovat = happens) comes by (bisrat) forgetting (har) the Almighty;

the way to escape this is to place one-self (sarani = in sanctuary) under the care of i.e. submit to, (Purakh) the all-pervasive (prabh) Creator who is (daiaal) compassionate – and helps, says Nanak. 13.

 

ਸਲੋਕੁ ॥   ਚਾਰਿ ਕੁੰਟ ਚਉਦਹ ਭਵਨ ਸਗਲ ਬਿਆਪਤ ਰਾਮ ॥   ਨਾਨਕ ਊਨ ਨ ਦੇਖੀਐ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥੧੪॥

Salok.   Cẖār kunt cẖa▫oḏah bẖavan sagal bi▫āpaṯ rām.   Nānak ūn na ḏekẖī▫ai pūran ṯā ke kām. ||14||

 

(Slok) prologue. (Chaari) in the four (kunt) quarters i.e. the whole of (sagal) all (chaudah) the fourteen (bhavans) abodes of the creatures – seven continents and seven seas – (raam) the pervasive Master (biaapat) is present;

we see no (oon) shortcoming in the creation because (kaam) the works (ta ke = of that) of the Creator are (pooran) perfect, says Nanak. 14.

 

ਪਉੜੀ ॥   ਚਉਦਹਿ ਚਾਰਿ ਕੁੰਟ ਪ੍ਰਭ ਆਪ ॥   ਸਗਲ ਭਵਨ ਪੂਰਨ ਪਰਤਾਪ ॥

Pa▫oṛī.   Cẖa▫uḏėh cẖār kunt parabẖ āp.   Sagal bẖavan pūran parṯāp.

 

(Pauri) stanza. Learning from (chau-deh) day ten plus four of the lunar cycle, the count of four. (Prabh) he Creator is (aapi) IT-self present (chaari) in the four quarters i.e. whole of creation;

IT’s (partaap) grandeur is (pooran = pervasive) present in (sagal) all (bhavan = abode) places i.e. Divine dominion extends every where. —

 

ਦਸੇ ਦਿਸਾ ਰਵਿਆ ਪ੍ਰਭੁ ਏਕੁ ॥   ਧਰਨਿ ਅਕਾਸ ਸਭ ਮਹਿ ਪ੍ਰਭ ਪੇਖੁ ॥

Ḏase ḏisā ravi▫ā parabẖ ek.   Ḏẖaran akās sabẖ mėh parabẖ pekẖ.

 

The (ek) One (prabh) Almighty Creator (ravia) pervades in (das-e) all ten (disa) directions – four sides, four corners, above, and below;

we can (pekh) see the Almighty – feel IT’s presence – (sabh meh= in all) every where (dharani) on the earth and in (akaas) the sky. —

 

ਜਲ ਥਲ ਬਨ ਪਰਬਤ ਪਾਤਾਲ ॥   ਪਰਮੇਸ੍ਵਰ ਤਹ ਬਸਹਿ ਦਇਆਲ ॥

Jal thal ban parbaṯ pāṯāl.   Parmesvar ṯah basėh ḏa▫i▫āl.

 

Look at (jal = water) the seas, (thal) land, (parbat) mountains and (paataal) underground;

(daiaal) the compassionate (param-easvr) Supreme Master (baseh) abides (tah) there –  looking after IT’s creation. —

 

ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥   ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥੧੪॥

Sūkẖam asthūl sagal bẖagvān.   Nānak gurmukẖ barahm pacẖẖān. ||14||

 

We can feel the presence of (bhagvaan) the Almighty (sagal = all) every where (sookham) in subtle form – like controlling functioning of the universe – and (asthool) gross form – as physical nature.

We can (pachhaan) recognize (brahm) the Creator (gurmukhi) through the guru’s word/guidance, says Nanak. 14.

 

ਸਲੋਕੁ ॥   ਆਤਮੁ ਜੀਤਾ ਗੁਰਮਤੀ ਗੁਣ ਗਾਏ ਗੋਬਿੰਦ ॥   ਸੰਤ ਪ੍ਰਸਾਦੀ ਭੈ ਮਿਟੇ ਨਾਨਕ ਬਿਨਸੀ ਚਿੰਦ ॥੧੫॥

Salok.   Āṯam jīṯā gurmaṯī guṇ gā▫e gobinḏ.   Sanṯ parsādī bẖai mite Nānak binsī cẖinḏ. ||15||

 

Those who (gaae) sing – and reflect on – (gun) virtues of the Creator (gobind) the Master of the universe, (gurmati) as taught by the guru, they (jeeta) conquer (aatam = innerself)  the mind i.e. are able to overcome distractions and temptations of the world-play;

(prasaadi) with the grace/guidance of (sant) the guru – they keep away from vices, and thus – their (bhai) fears/apprehensions for any wrong-doings (mit-e) are effaced/obviated and (chind) worries (bins-e) banished, says the fifth Nanak. 15.

 

ਪਉੜੀ ॥   ਅਮਾਵਸ ਆਤਮ ਸੁਖੀ ਭਏ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਦੇਵ ॥  ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਂਤਿ ਸਹਜ ਲਾਗਾ ਪ੍ਰਭ ਕੀ ਸੇਵ ॥

 

Pa▫oṛī.   Amāvas āṯam sukẖī bẖa▫e sanṯokẖ ḏī▫ā gurḏev.  Man ṯan sīṯal sāʼnṯ sahj lāgā parabẖ kī sev.

 

(Pauri) stanza. Learning from (amaavas) the day of moon-less night on the lunar calendar – not being distracted on a dark night. (Gurdev) the guru (dia = gives) teaches to live by Divine will; with this one inculcates (santokh) contentment and the mind gives up craving; this results in (aatam) the inner-self (bha-e) remaining (sukhi) at peace;

(man tan) the mind and body do not run to satisfy desires and thus remain (seetal) cool and (saant) peaceful; one then (laaga) engages in (sev) service of (prabh) the Almighty (sahj) in a state of poise – i.e. effortlessly lives by Divine virtues and commands. —

 

Page 300

 

ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥  ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ ॥

Tūte banḏẖan baho bikār safal pūran ṯā ke kām.  Ḏurmaṯ mitī ha▫umai cẖẖutī simraṯ har ko nām.

 

(Simrat) by remembering (naam) the virtues and commands of (har) the Creator, (durmat) evil thinking (miti) is effaced and (hahmai) ego is (chhuti) given up from the mind;

thus one’s (bandhan) bondage to (bahu = many) the numerous (bikaar) vices (toot-e) is cut, and his/her (kaam = purpose) aspirations – of being acceptable to the Creator for union – are (saphal) successfully (pooran) accomplished. —

 

ਸਰਨਿ ਗਹੀ ਪਾਰਬ੍ਰਹਮ ਕੀ ਮਿਟਿਆ ਆਵਾ ਗਵਨ ॥  ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਗੁਣ ਗੁਬਿੰਦ ਪ੍ਰਭ ਰਵਨ ॥

Saran gahī pārbarahm kī miti▫ā āvā gavan.  Āp ṯari▫ā kutamb si▫o guṇ gubinḏ parabẖ ravan.

 

One who (gahi = holds) takes (saran) sanctuary in (Paarbrahm) the Supreme Being i.e. one who submits one-self to the care of the Almighty, his/her (aava gavan = coming and going, births and deaths) cycles of reincarnation (mitia = effaced) end;

by (ravan) remembering and living by (gun) virtues of the Creator, (gobind) the Master of the universe, s/he (taria = swims) gets across the world-ocean (sio) along-with (kutamb) the family i.e. the latter also follow his/her example. —

 

ਹਰਿ ਕੀ ਟਹਲ ਕਮਾਵਣੀ ਜਪੀਐ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥   ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਨਾਨਕ ਸੁਖ ਬਿਸ੍ਰਾਮੁ ॥੧੫॥

Har kī tahal kamāvṇī japī▫ai parabẖ kā nām.   Gur pūre ṯe pā▫i▫ā Nānak sukẖ bisrām. ||15||

 

By (japiai) remembering (naam) virtues (ka) of (prabh) the Almighty and (kamaavani) living by (tahal) service of (har) the Creator – i.e. by carrying out the commands of the Master,

one obtains (sukh) comfort/happiness and (bisraam = rest) peace; this guidance is (paaia) received from (gur poor-e) the perfect guru, says Nanak. 15.

 

ਸਲੋਕੁ ॥   ਪੂਰਨੁ ਕਬਹੁ ਨ ਡੋਲਤਾ ਪੂਰਾ ਕੀਆ ਪ੍ਰਭ ਆਪਿ ॥  ਦਿਨੁ ਦਿਨੁ ਚੜੈ ਸਵਾਇਆ ਨਾਨਕ ਹੋਤ ਨ ਘਾਟਿ ॥੧੬॥

Salok.   Pūran kabahu na dolṯā pūrā kī▫ā parabẖ āp.  Ḏin ḏin cẖaṛai savā▫i▫ā Nānak hoṯ na gẖāt. ||16||

 

(Slok) prologue. A person whom (prabh) the Almighty (aap) IT-self (keea) makes (poora) complete i.e. bestows every thing – so as to have every thing needed to lead a righteous and productive life – that person becomes (pooran) perfect; s/he does not (dolta) waver under any circumstances;

in fact s/he (charai savaaia) advances in that state (din din) day by day and there (hot) is no (ghaat = reduction) going back, says Nanak. 16.

 

ਪਉੜੀ ॥   ਪੂਰਨਮਾ ਪੂਰਨ ਪ੍ਰਭ ਏਕੁ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥   ਜੀਅ ਜੰਤ ਦਇਆਲ ਪੁਰਖੁ ਸਭ ਊਪਰਿ ਜਾ ਕਾ ਹਥੁ ॥

Pa▫oṛī.   Pūrnamā pūran parabẖ ek karaṇ kāraṇ samrath.   Jī▫a janṯ ḏa▫i▫āl purakẖ sabẖ ūpar jā kā hath.

 

(Pauri) stanza. Learning from (poornama) the day of full-moon night on the lunar cycle. (Prabh) the Almighty (ek = one) alone is (pooran) fully (samrath) capable of (kaaran) doing (karan) whatever is to be done;

IT is (daiaal) compassionate to (jea jant) the creatures and (purakh) all-pervasive (ja ka = whose) with  IT’s (hath) hand (oopar) on (sabh) all i.e. blesses all. —

 

ਗੁਣ ਨਿਧਾਨ ਗੋਬਿੰਦ ਗੁਰ ਕੀਆ ਜਾ ਕਾ ਹੋਇ ॥   ਅੰਤਰਜਾਮੀ ਪ੍ਰਭੁ ਸੁਜਾਨੁ ਅਲਖ ਨਿਰੰਜਨ ਸੋਇ ॥

Guṇ niḏẖān gobinḏ gur kī▫ā jā kā ho▫e.   Anṯarjāmī parabẖ sujān alakẖ niranjan so▫e.

 

(Gobind) the Master of the universe is (nidhaan) the treasure of (gun) virtues, and (gur, guru) guides all, (ja ka) One by whom every thing (keea) is done i.e. who alone controls every happening

IT is (antarjaami) present in the minds of all controlling actions from within; IT is (sujaan = wise) knows what is best, but is (alakh) unseen/indescribable and (niranjan = unstained) unaffected by what happens. —

 

ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸਭ ਬਿਧਿ ਜਾਨਣਹਾਰ ॥   ਸੰਤ ਸਹਾਈ ਸਰਨਿ ਜੋਗੁ ਆਠ ਪਹਰ ਨਮਸਕਾਰ ॥

Pārbarahm parmesaro sabẖ biḏẖ jānaṇhār.   Sanṯ sahā▫ī saran jog āṯẖ pahar namaskār.

 

(Paarbrahm) the Supreme Being is (paramesro) the Supreme Master who (Jaanan-haar) knows (sabh) all (bidhi = methods) the ways how things are done;

IT is (jog = capable) fit for being in IT’s (saran) sanctuary/care and (sahaai) helps (sant) the devotees; my mind, pay obeisance/submit to the Master i.e. live by Divine commands (aath pahar) twenty four hours of day and night, my mind. —

 

ਅਕਥ ਕਥਾ ਨਹ ਬੂਝੀਐ ਸਿਮਰਹੁ ਹਰਿ ਕੇ ਚਰਨ ॥   ਪਤਿਤ ਉਧਾਰਨ ਅਨਾਥ ਨਾਥ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਨ ॥੧੬॥

Akath kathā nah būjẖī▫ai simrahu har ke cẖaran.   Paṯiṯ uḏẖāran anāth nāth Nānak parabẖ kī saran. ||16||

 

IT’s (katha = description) virtues are (akath) indescribable, we (nah) cannot (boojhiai) know them all; we should (simrahu = remember) seek to be at (charan) feet of (har) the Master i.e. submit ourselves to IT’s commands, the laws of nature;

Thw Almighty is (udhaaran) the lifter of (patit) the fallen i.e. extricates all from vices, is (naath) Master/help of (anaath = orphan) the hapless; just place yourself (saran) under the care of (prabh) the Almighty, says Nanak. 16.

 

Note: The final Slok and Pauri sum up the teachings of the total composition. It may be seen that no importance has been given to any particular day/days on the lunar calendar. The emphasis is on remembering the Creator and living by Divine commands.

 

ਸਲੋਕੁ ॥   ਦੁਖ ਬਿਨਸੇ ਸਹਸਾ ਗਇਓ ਸਰਨਿ ਗਹੀ ਹਰਿ ਰਾਇ ॥  ਮਨਿ ਚਿੰਦੇ ਫਲ ਪਾਇਆ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧੭॥

Salok.   Ḏukẖ binse sahsā ga▫i▫o saran gahī har rā▫e.  Man cẖinḏe fal pā▫i▫ā Nānak har gun gā▫e. ||17||

 

(Slok) prologue. One who (gahi = holds) places the self under (saran = sanctuary) care of (hari Raai) the Divine King, his/her (dukh) suffering/grief all types (binse) are banished and (sahsa) worries/anxiety (gaio) go;

by (gaa-e = singing) remembering and living by (har gun) Divine virtues and commands, the (man chind-e) wished for (phal = fruit) aspirations are (paaia) attained i.e. one makes a success of human birth by being accepted for union with the Creator, says the fifth Nanak. 17.

 

ਪਉੜੀ ॥   ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ ॥   ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥

Pa▫oṛī.   Ko▫ī gāvai ko suṇai ko▫ī karai bīcẖār.   Ko upḏesai ko ḏariṛai ṯis kā ho▫e uḏẖār.

 

(Pauri) stanza. (Koi) some (gaavai = sing) give discourses, some (sunai) listen and some (karai beechaar) reflect on Divine virtues;

(ko) some (updesai) preach and some thus (drirai = make firm) develop firm belief in them; (tis = that) they are (hoe udhaar) saved from vices and are able to get to the Creator. —

 

ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ ॥   ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ ॥

Kilbikẖ kātai ho▫e nirmalā janam janam mal jā▫e.   Halaṯ palaṯ mukẖ ūjlā nah pohai ṯis mā▫e.

 

With Divine virtues (kilbikh) influences of wrong-doings of the past are (kaate = cut) effaced and the mind becomes (nirmala = dirt free) free of vices; thus the (mal = dirt) vices of (janam janam) birth after birth i.e. accumulated from the past births (jaae) go;

one then has (mukh oojala) a radiant face i.e achieves success in (halat) this life to overcome vices and (palat) in the hereafter escapes from cycles of reincarnation; (maae, maaia) the temptations of the world-play then do not (pohai) touch i.e. one is able to resist temptations and not fall prey to vices. —

 

ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ ॥  ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ ॥

So surṯā so baisno so gi▫ānī ḏẖanvanṯ.  So sūrā kulvanṯ so▫e jin bẖaji▫ā bẖagvanṯ.

 

One (jini) who (bhajia) remembers and obeys the Creator, (bhagvant) the Master of fortune, that person (soora = warrior) is able to fight/resist the vices and (kulvant = of high lineage) attain the exalted state of being absorbed in the Creator;

(so) that person becomes (surta = conscious, intellectual) one of purified intellect, (baisno) a real/sincere devotee, (giaani = knowledgeable) aware of the Creator’s mysteries, and (dhanvant = wealthy) has the lasting wealth of Divine virtues which go with the soul even to the hereafter. —

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ ॥   ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ॥੧੭॥

Kẖaṯrī barāhmaṇ sūḏ bais uḏẖrai simar cẖandāl.   Jin jāni▫o parabẖ āpnā Nānak ṯisėh ravāl. ||17||

 

The society divides people into Khatri, Brahmin, (sood) soodar and (Bais) Vais castes, and even call some (chandaal) outcasts; but all can be (udhrai) emancipated (simari) by remembering and emulating Divine virtues;

I am (ravaal) the dust of the feet i.e. shall serve, (tiseh) that person (jini) who (jaania) knows/obeys (prabh) the Almighty, the Master of (aapna = own) all, says Nanak. 17.

 

SGGS pp 298-300, Gaurri Thiti M: 5, Paurris 10-17.

 

 

ਸਲੋਕੁ ॥ ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥ ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥੧੦॥
Salok. Ḏas ḏis kẖojaṯ mai firi▫o jaṯ ḏekẖ▫a▫u ṯaṯ so▫e. Man bas āvai nānkā je pūran kirpā ho▫e. ||10||

 

(Slok) prologue. (Mai) I (phirio) wandered in (dah) ten (dis) directions – four sides, four corners, above and below – i.e. all over looking for God, and found (jat) wherever (deykhau) I look (tat) there it is (soey = that) the One Creator.
(Man-u) the mind (bas-i aavai) comes under control, i.e. the mind becomes steady and one sees the Almighty everywhere, (jey) if (kirpa hoe) grace is bestowed by (pooran) the Perfect Master, – to enable focus of mind within -, says fifth Nanak. 10.

 

ਪਉੜੀ ॥ ਦਸਮੀ ਦਸ ਦੁਆਰ ਬਸਿ ਕੀਨੇ ॥ ਮਨਿ ਸੰਤੋਖੁ ਨਾਮ ਜਪਿ ਲੀਨੇ ॥
Pa▫oṛī. Ḏasmī ḏas ḏu▫ār bas kīne. Man sanṯokẖ nām jap līne.

 

(Paurri) stanza. By (dasmi) the tenth day. When one (bas-i keeney)  control (das) the ten gates, nine as mentioned above and the hidden tenth gate to mind, – from temptations.
One who (jap-i leeney) remembers/conforms to (naam) Divine virtues and commands, brings (santokh-u = contentment) happiness (man-i) in the mind.

 

ਕਰਨੀ ਸੁਨੀਐ ਜਸੁ ਗੋਪਾਲ ॥ ਨੈਨੀ ਪੇਖਤ ਸਾਧ ਦਇਆਲ ॥
Karnī sunī▫ai jas gopāl. Nainī pekẖaṯ sāḏẖ ḏa▫i▫āl.

 

(Karni) with the ears, we should (suneeai) listen to (jas-u) the praises of the Creator, (gopaal) the Master of the world, and emulate.

And (naini) with the eyes (peykhat) see (daiaal) the compassionate (saadh) guru – to learn and follow his example.

 

ਰਸਨਾ ਗੁਨ ਗਾਵੈ ਬੇਅੰਤ ॥ ਮਨ ਮਹਿ ਚਿਤਵੈ ਪੂਰਨ ਭਗਵੰਤ ॥
Rasnā gun gāvai be▫anṯ. Man mėh cẖiṯvai pūran bẖagvanṯ.

 

(Rasna) the tongue (gaavai) sings (gun) the virtues of (beyant = limitless) the Infinite Master.
and the mind (chitvai) remembers the (pooran) all-pervasive Almighty, (bhagvant) the Master/controller of good fortune.

 

ਹਸਤ ਚਰਨ ਸੰਤ ਟਹਲ ਕਮਾਈਐ ॥ ਨਾਨਕ ਇਹੁ ਸੰਜਮੁ ਪ੍ਰਭ ਕਿਰਪਾ ਪਾਈਐ ॥੧੦॥
Hasaṯ cẖaran sanṯ tahal kamā▫ī▫ai. Nānak ih sanjam parabẖ kirpā pā▫ī▫ai. ||10||

 

(Hast) with hands and (charan) feet we should (kamaaeeai) carry out (ttahl = service) directions if (sant) the guru.
(Ih-u) this (sanjam-u) discipline (paaeeai = received) comes with (kirpa) the grace of (prabh) the Almighty, says fifth Nanak. 10.

 

Page 299

 

Note: In the prologues and stanzas above, the number of the day on the lunar calendar has been mentioned directly like one, two and so on, up to ten. However, in the calendar the days eleven to fourteen, which follow, are represented by compound numbers. For example, the eleventh day is called Ekaadsi, which is composite of (eyk + dasi) ten + one. In drawing the lessons from these in the verses below, the numerals one, two, three and four have again been used. The count of fourteen is shown as such also.

 

ਸਲੋਕੁ ॥ ਏਕੋ ਏਕੁ ਬਖਾਨੀਐ ਬਿਰਲਾ ਜਾਣੈ ਸ੍ਵਾਦੁ ॥ ਗੁਣ ਗੋਬਿੰਦ ਨ ਜਾਣੀਐ ਨਾਨਕ ਸਭੁ ਬਿਸਮਾਦੁ ॥੧੧॥
Salok. Ėko ek bakẖānī▫ai birlā jāṇai savāḏ. Guṇ gobinḏ na jāṇī▫ai Nānak sabẖ bismāḏ. ||11||

 

Every one (bakhaaneeai) says that there is (eyk) one Master (eyko) alone, but some (birla) rare person (jaanai) knows (svaad-u) the taste/experiences IT’s presence within.
In fact no one can (jaaneeai) knows (gun) the virtues of (gobind) the Master of the world; when trying to know and describe them, it is  (sabh = all) only (bismaad-u) wondrous experience, says fifth Nanak. 11.

 

———————————-

 

Note: The stanza below mentions ਬਰਤੁ (barat) meaning resolution/ determination to achieve something; but is physically observed as the ritual of fasting. The Hindus observe fast and give charity on Ahaarri Eykaasi, the eleventh day of the lunar cycle in the Indian month of Ahaarr/asaarr falling in the month of June. The stanza shows what resolution to keep.

 

ਪਉੜੀ ॥ ਏਕਾਦਸੀ ਨਿਕਟਿ ਪੇਖਹੁ ਹਰਿ ਰਾਮੁ ॥ ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਸੁਣਹੁ ਹਰਿ ਨਾਮੁ ॥
Pa▫oṛī. Ėkāḏasī nikat pekẖahu har rām. Inḏrī bas kar suṇhu har nām.

 

(Paurri) stanza. By (eykaadasi) the ten plus one/eleventh day. (Peykhah-u) see (raam) the all-pervasive (har-i) Creator (nikatt-i) near i.e. within the mind.

The Almighty is seen within when other ideas are dispelled from within. For that, (sunah-u) listen/conform to (har-i) Divine (naam-u) commands and (bas-i kar-i) control the (indri) sensory organs – this is the Barat/resolution to keep.

 

ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ॥ ਇਨ ਬਿਧਿ ਬਰਤੁ ਸੰਪੂਰਨ ਭਇਆ ॥
Man sanṯokẖ sarab jī▫a ḏa▫i▫ā. In biḏẖ baraṯ sampūran bẖa▫i▫ā.

 

(Santokh-u) contentment (man-i) in mind i.e. not running after desires, and (daiaa) compassion for (sarab) all (jeea) creatures, i.e. having no ill will for anyone.
(In bidh-i) this is how (barat-u = fast) the resolution – of keeping the mind clear – (bhaia) is (sampooran) accomplished/kept.

 

ਧਾਵਤ ਮਨੁ ਰਾਖੈ ਇਕ ਠਾਇ ॥ ਮਨੁ ਤਨੁ ਸੁਧੁ ਜਪਤ ਹਰਿ ਨਾਇ ॥
Ḏẖāvaṯ man rākẖai ik ṯẖā▫e. Man ṯan suḏẖ japaṯ har nā▫e.

 

One (raakhai) keeps (dhaavat = running) the wandering (man-u) mind (ik tthaaey = at one place) steady.
This happens (man-u = mind) thoughts and (tan-u = body) actions are (sudh-u) pure/clean (japat) by remembering/conforming to (har-i) Divine (naaey) Naam/virtues and commands.

 

ਸਭ ਮਹਿ ਪੂਰਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ॥ ਨਾਨਕ ਹਰਿ ਕੀਰਤਨੁ ਕਰਿ ਅਟਲ ਏਹੁ ਧਰਮ ॥੧੧॥
Sabẖ mėh pūr rahe pārbarahm. Nānak har kīrṯan kar atal ehu ḏẖaram. ||11||

 

(Paarbrahm) the Supreme Being (poor-i rahey = pervades) is present (mah-i) in (sarab) all.
(keertan-u kar-i) praise/emulate virtues of (har-i) the Creator – and live by them – (ih) this is (attal) the one inviolable (dharam) duty of all, says Nanak. 11.

 

——————————-

 

ਸਲੋਕੁ ॥ ਦੁਰਮਤਿ ਹਰੀ ਸੇਵਾ ਕਰੀ ਭੇਟੇ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਿਉ ਮਿਲਿ ਰਹੇ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲ ॥੧੨॥
Salok. Ḏurmaṯ harī sevā karī bẖete sāḏẖ kirpāl. Nānak parabẖ si▫o mil rahe binse sagal janjāl. ||12||

 

(Slok) prologue. When one (bheyttey = meets) finds (kripaal) compassionate (saadh) guru and (seyva kari = serve) follow his directions, one (hari) gets rid of (durmat-i) evil counsel/sense.

Then (sagal) all his/her (janjaal) entanglements in the world-play (binsey) are banished and one (mil-i rahey = remain with) remains in remembrance/obedience (siau) of (prabh) the Almighty, says fifth Nanak. 12.

 

ਪਉੜੀ ॥ ਦੁਆਦਸੀ ਦਾਨੁ ਨਾਮੁ ਇਸਨਾਨੁ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਤਜਿ ਮਾਨੁ ॥
Pa▫oṛī. Ḏu▫āḏasī ḏān nām isnān. Har kī bẖagaṯ karahu ṯaj mān.

 

(Paurri) stanza. By (duaadsi) day ten plus two, i.e. about the numeral two signifying duality. For purification from duality, ask for the (daan-u = alms) benediction of (naam-u) Divine virtues from the guru and (isnaan-u = bath) wash off duality from the mind.
(Taj-i) give up (maan-u) self-importance and (karah-u = do) engage in (bhagat-i) devotion/obedience (ki) of (har-i) the Almighty i.e. obey Divine commands/the laws of nature.

 

ਹਰਿ ਅੰਮ੍ਰਿਤ ਪਾਨ ਕਰਹੁ ਸਾਧਸੰਗਿ ॥ ਮਨ ਤ੍ਰਿਪਤਾਸੈ ਕੀਰਤਨ ਪ੍ਰਭ ਰੰਗਿ ॥
Har amriṯ pān karahu sāḏẖsang. Man ṯaripṯāsai kīrṯan parabẖ rang.

 

(Paan karah-u) drink (har-i) Divine (amrit) life-giving elixir, i.e. learn Divine virtues and how to live by them (saadhsangi) with company/guidance of the guru.

The mind (triptaasai) gets satisfaction (rang-i = with love) by lovingly (keertan) singing/praising (prabh) the Almighty.

 

ਕੋਮਲ ਬਾਣੀ ਸਭ ਕਉ ਸੰਤੋਖੈ ॥ ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥
Komal baṇī sabẖ ka▫o sanṯokẖai. Pancẖ bẖū āṯmā har nām ras pokẖai.

 

(Komal = tender) kind (baani) words keep (sabh kau) every one (santokhai) happy.
the mind which is (aatma) the soul influenced by (panch bhoo) the five elements – comprising the body, (pokhai) blossoms with (ras-i) with the elixir of (har-i naam) Divine virtues i.e. the mind, withering because of the vices, is enlivened again.

 

ਗੁਰ ਪੂਰੇ ਤੇ ਏਹ ਨਿਹਚਉ ਪਾਈਐ ॥ ਨਾਨਕ ਰਾਮ ਰਮਤ ਫਿਰਿ ਜੋਨਿ ਨ ਆਈਐ ॥੧੨॥
Gur pūre ṯe eh nihcẖa▫o pā▫ī▫ai. Nānak rām ramaṯ fir jon na ā▫ī▫ai. ||12||

 

(Ih) this (nihchau) belief – given in the next line – (paaeeai) is received from (gur poorey) the perfect guru’s teachings, 
One who (ramat) remembers/obeys (raam) the Creator is not (aaeeai = come) born again into any (jon-i) life form, says Nanak. 12.

 

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ਸਲੋਕੁ ॥ ਤੀਨਿ ਗੁਣਾ ਮਹਿ ਬਿਆਪਿਆ ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥ ਪਤਿਤ ਉਧਾਰਣੁ ਮਨਿ ਬਸੈ ਨਾਨਕ ਛੂਟੈ ਨਾਮ ॥੧੩॥
Salok. Ŧīn guṇā mėh bi▫āpi▫ā pūran hoṯ na kām. Paṯiṯ uḏẖāraṇ man basai Nānak cẖẖūtai nām. ||13||

 

(Slok) prologue. One who (biaapia) engrossed (mah-i) in (teen) three (guna) attributes of ego action, i.e. one who does things thinking s/he is the doer, his/her (kaam) purpose – of human life to unite with the Creator – (hot) is not (pooran) accomplished.
S/he can (chhoottai) be freed from their grip of ego if Naam, (udhaaran) the lifter of (patit) those fallen to vices (basai) abides (man-i) in mind – i.e. whose grace can deliver from the vices, says fifth Nanak.

 

ਪਉੜੀ ॥ ਤ੍ਰਉਦਸੀ ਤੀਨਿ ਤਾਪ ਸੰਸਾਰ ॥ ਆਵਤ ਜਾਤ ਨਰਕ ਅਵਤਾਰ ॥
Pa▫oṛī. Ŧar▫udsī ṯīn ṯāp sansār. Āvaṯ jāṯ narak avṯār.

 

(Paurri) stanza. By (traudasi = ten + three)) the thirteenth day. (Teen-i) three (taap = ailments afflict (sansaar) the world/humans – namely Aadhi = mental, biaadhi = physical, and Upaadhi = delusion.
those afflicted by them keep (avtaar) descending in (narak) hell of (aavat = coming) births and (jaat = going) deaths – i.e. cannot make success of human birth by union with the Creator, and keep reincarnating.

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਨ ਮਨ ਮਹਿ ਆਇਓ ॥ ਸੁਖ ਸਾਗਰ ਪ੍ਰਭੁ ਨਿਮਖ ਨ ਗਾਇਓ ॥
Har har bẖajan na man mėh ā▫i▫o. Sukẖ sāgar parabẖ nimakẖ na gā▫i▫o.

 

That is because (bhajan-u) remembrance of (har-i har-i) the Almighty does not (aaio) come (mah-i) in (man) the minds of such people i.e. they do not acknowledge the Creator – thinking they themselves are the doers. 
And do not (nimakh) even for a moment (gaaio = sing) praise/acknowledge (prabh-u) the Almighty, (saagar) the ocean/source of (sukh) peace and comfort where they could merge/find peace.

 

ਹਰਖ ਸੋਗ ਕਾ ਦੇਹ ਕਰਿ ਬਾਧਿਓ ॥ ਦੀਰਘ ਰੋਗੁ ਮਾਇਆ ਆਸਾਧਿਓ ॥
Harakẖ sog kā ḏeh kar bāḏẖi▫o. Ḏīragẖ rog mā▫i▫ā āsāḏẖi▫o.

 

They (baadhio = tie) entangle themselves to managing (harakh) pleasures and (sog = sorrow) problems of (deyh) the body; (kar-i)
this is (aasaadhio) the incurable (deeragh) chronic (rog-u) ailment of (maaia) acting by self-will.

 

ਦਿਨਹਿ ਬਿਕਾਰ ਕਰਤ ਸ੍ਰਮੁ ਪਾਇਓ ॥ ਨੈਨੀ ਨੀਦ ਸੁਪਨ ਬਰੜਾਇਓ ॥
Ḏinėh bikār karaṯ saram pā▫i▫o. Nainī nīḏ supan barṛā▫i▫o.

 

Such persons (paaio) put in (sram) effort (karat = doing) to commit (bikaar) vices (dinah-i) during the day;
and when (nainee) the eyes close in (need) sleep, (bar-rraaio) mutter the same things in (supan) dream.

 

ਹਰਿ ਬਿਸਰਤ ਹੋਵਤ ਏਹ ਹਾਲ ॥ ਸਰਨਿ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਦਇਆਲ ॥੧੩॥
Har bisraṯ hovaṯ eh hāl. Saran Nānak parabẖ purakẖ ḏa▫i▫āl. ||13||

 

(Ih) this (haal) state (hovat = happens) comes when one (bisrat) forgets (har-i) the Almighty/Divine virtues and commands.
The way to escape this is to place one-self (saran-i = in sanctuary) in care and obedience of (daiaal) compassionate/helpful (purakh) the all-pervasive (prabh) Almighty, says fifth Nanak. 13.

 

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ਸਲੋਕੁ ॥ ਚਾਰਿ ਕੁੰਟ ਚਉਦਹ ਭਵਨ ਸਗਲ ਬਿਆਪਤ ਰਾਮ ॥ ਨਾਨਕ ਊਨ ਨ ਦੇਖੀਐ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥੧੪॥
Salok. Cẖār kunt cẖa▫oḏah bẖavan sagal bi▫āpaṯ rām. Nānak ūn na ḏekẖī▫ai pūran ṯā ke kām. ||14||

 

(Slok) prologue. (Chaar-i) in the four (kuntt) quarters, i.e. the whole of (chaudah) the fourteen (bhavans) abodes of the creatures – seven continents and seven seas – (raam) the pervasive Master (biaapat) is present in them (sagal) all.
We (deykheeai) see no (oon) defect in the creation because (kaam) the works (ta key = of that) of the Creator are (pooran) perfect, says Nanak. 14.

 

ਪਉੜੀ ॥ ਚਉਦਹਿ ਚਾਰਿ ਕੁੰਟ ਪ੍ਰਭ ਆਪ ॥ ਸਗਲ ਭਵਨ ਪੂਰਨ ਪਰਤਾਪ ॥
Pa▫oṛī. Cẖa▫uḏėh cẖār kunt parabẖ āp. Sagal bẖavan pūran parṯāp.

 

(Paurri) stanza. Learning from (chaudah-i = ten + four) day ten plus four. (Prabh) he Creator is (aap) IT-self present (chaari) in the four quarters i.e. whole of creation
IT’s (partaap) grandeur is (pooran = pervasive) present in (sagal) all (bhavan = abode) places i.e. Divine dominion extends everywhere.

 

ਦਸੇ ਦਿਸਾ ਰਵਿਆ ਪ੍ਰਭੁ ਏਕੁ ॥ ਧਰਨਿ ਅਕਾਸ ਸਭ ਮਹਿ ਪ੍ਰਭ ਪੇਖੁ ॥
Ḏase ḏisā ravi▫ā parabẖ ek. Ḏẖaran akās sabẖ mėh parabẖ pekẖ.

 

The (eyk) One (prabh-u) Almighty Creator (ravia) pervades in (dasey) all ten (disaa) directions – four sides, four corners, above, and below.
We can (peykh-u) see the Almighty – feel Its presence – (sabh) everywhere (mah-i) in/on (dharan-i) the earth and in (akaas) the sky.

 

ਜਲ ਥਲ ਬਨ ਪਰਬਤ ਪਾਤਾਲ ॥ ਪਰਮੇਸ੍ਵਰ ਤਹ ਬਸਹਿ ਦਇਆਲ ॥
Jal thal ban parbaṯ pāṯāl. Parmesvar ṯah basėh ḏa▫i▫āl.

 

Look at (jal = water) the seas, (thal) land, (ban) jungles, (parbat) mountains and (paataal) underground.
(Daiaal) the compassionate (parameyasvar) Supreme Master (basah-i) abides (tah) there – looking after IT’s creation.

 

ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥੧੪॥
Sūkẖam asthūl sagal bẖagvān. Nānak gurmukẖ barahm pacẖẖān. ||14||

 

We can feel the presence of (bhagvaan) the Almighty (sagal = all) everywhere (sookham) in subtle form – within – and (asthool) gross form – as physical nature.
We can (pachhaan) recognize (brahm-u) the Creator (gurmukh-i) through the guru’s guidance, says Nanak. 14.

 

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ਸਲੋਕੁ ॥ ਆਤਮੁ ਜੀਤਾ ਗੁਰਮਤੀ ਗੁਣ ਗਾਏ ਗੋਬਿੰਦ ॥ ਸੰਤ ਪ੍ਰਸਾਦੀ ਭੈ ਮਿਟੇ ਨਾਨਕ ਬਿਨਸੀ ਚਿੰਦ ॥੧੫॥
Salok. Āṯam jīṯā gurmaṯī guṇ gā▫e gobinḏ. Sanṯ parsādī bẖai mite Nānak binsī cẖinḏ. ||15||

 

Those who (gaaey) sing – and reflect on – (gun) virtues of the Creator (gobind) the Master of the universe, (gurmatee) as taught by the guru, they (jeeta) conquer (aatam-u = inner-self) the mind i.e. are able to overcome distractions and temptations of the world-play.
(Prasaadee) with the grace/guidance of (sant) the guru – they keep away from vices, and thus – their (bhai) fears/apprehensions for any wrong-doings (mittey) are effaced/obviated and (chind) worries (binsi = destroyed) end, says the fifth Nanak. 15.

 

ਪਉੜੀ ॥ ਅਮਾਵਸ ਆਤਮ ਸੁਖੀ ਭਏ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਦੇਵ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਂਤਿ ਸਹਜ ਲਾਗਾ ਪ੍ਰਭ ਕੀ ਸੇਵ ॥

Pa▫oṛī. Amāvas āṯam sukẖī bẖa▫e sanṯokẖ ḏī▫ā gurḏev. Man ṯan sīṯal sāʼnṯ sahj lāgā parabẖ kī sev.

 

(Paurri) stanza. By (amaavas) the day of moon-less night on the lunar calendar – not being distracted on a dark night. (Gurdeyv) the guru (deeaa = gives) teaches to live by Divine will; with this one obtains (santokh-u) contentment and the mind gives up craving; this results in (aatam) the inner-self (bhaey) being (sukhi) at peace.
(Man-u tan-u) the mind and body do not run to satisfy desires and thus remain (seetal-u) cool and (saant) peaceful; one then (laaga) engages in (seyv) service of (prabh) the Almighty (sahj) in a state of poise – i.e. effortlessly lives by Divine virtues and commands.

 

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ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥ ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ ॥
Tūte banḏẖan baho bikār safal pūran ṯā ke kām. Ḏurmaṯ mitī ha▫umai cẖẖutīsimraṯ har ko nām.

 

(Simrat) by remembering (naam) the virtues and commands of (har-i) the Creator, (durmat-i) evil sense (mittee = erased) ends and (haumai) ego is (chhuti) given up from the mind.
Thus one’s (bandhan) bondage/obsession with (bah-u = many) the numerous (bikaar) vices (ttoottey) is broken, and his/her (kaam = purpose) aspirations – of being acceptable to the Creator for union – are (saphal) successfully (pooran) accomplished.

 

ਸਰਨਿ ਗਹੀ ਪਾਰਬ੍ਰਹਮ ਕੀ ਮਿਟਿਆ ਆਵਾ ਗਵਨ ॥ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਗੁਣ ਗੁਬਿੰਦ ਪ੍ਰਭ ਰਵਨ ॥
Saran gahī pārbarahm kī miti▫ā āvā gavan. Āp ṯari▫ā kutamb si▫o guṇ gubinḏparabẖ ravan.

 

One who (gahee = holds) takes (saran-i) sanctuary in (paarbrahm) the Supreme Being i.e. one who submits one-self to the care of the Almighty, his/her (aava gavan = coming and going, births and deaths) cycles of reincarnation (mittia = effaced) end.
By (ravan) remembering and living by (gun) virtues of the Creator, (gobind) the Master of the universe, s/he (taria = swims) gets across the world-ocean (siau) along-with (kuttamb) the family i.e. the latter also follow his/her example.

 

ਹਰਿ ਕੀ ਟਹਲ ਕਮਾਵਣੀ ਜਪੀਐ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਨਾਨਕ ਸੁਖ ਬਿਸ੍ਰਾਮੁ ॥੧੫॥
Har kī tahal kamāvṇī japī▫ai parabẖ kā nām. Gur pūre ṯe pā▫i▫ā Nānak sukẖbisrām. ||15||

 

By (japeeai) remembering (naam-u) commands (ka) of (prabh) the Almighty and (kamaavanee) living by (ttahal) service of (har-i) the Creator – i.e. by carrying out the commands of the Master, 
one obtains (sukh) comfort/happiness and (bisraam-u = rest) peace; this guidance is (paaia) received from (gur poorey) the perfect guru, says fifth Nanak. 15.

 

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ਸਲੋਕੁ ॥ ਪੂਰਨੁ ਕਬਹੁ ਨ ਡੋਲਤਾ ਪੂਰਾ ਕੀਆ ਪ੍ਰਭ ਆਪਿ ॥ ਦਿਨੁ ਦਿਨੁ ਚੜੈ ਸਵਾਇਆ ਨਾਨਕ ਹੋਤ ਨ ਘਾਟਿ ॥੧੬॥
Salok. Pūran kabahu na dolṯā pūrā kī▫ā parabẖ āp. Ḏin ḏin cẖaṛai savā▫i▫āNānak hoṯ na gẖāt. ||16||

 

(Slok) prologue. A person whom (prabh) the Almighty (aap-i) IT-self (keea) makes (poora) complete i.e. enables to truly conform to Divine virtues and commands.

That (pooran-u) perfect person (kabah-u na) never (ddolta) wavers – in face of temptations.
Not bound by lures of the world, s/he (charrai savaaia) advances in that state (din-u din-u) day by day and there (hot) is no (ghaatt-i = reduction) going back, says fifth Nanak. 16.

 

ਪਉੜੀ ॥ ਪੂਰਨਮਾ ਪੂਰਨ ਪ੍ਰਭ ਏਕੁ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ ਜੀਅ ਜੰਤ ਦਇਆਲ ਪੁਰਖੁ ਸਭ ਊਪਰਿ ਜਾ ਕਾ ਹਥੁ ॥
Pa▫oṛī. Pūrnamā pūran parabẖ ek karaṇ kāraṇ samrath. Jī▫a janṯ ḏa▫i▫āl purakẖ sabẖ ūpar jā kā hath.

 

(Paurri) stanza. By (poornama) the day of full-moon night on the lunar cycle. (Prabh) the Almighty (eyk = one) alone is (pooran) fully (samrath-u) capable of (kaaran) cause doing (karan) whatever is to be done, i.e. is Omnipotent.
(Purakh-u) the all-pervasive (daiaal) compassionate to (jeea jant) the creatures and (ja ka = whose) who has (hath-u) hand is (oopar-i) on (sabh) all (jeea jant) creatures, i.e. who have been given awareness of Naam/Divine commands/natural laws to conform and avoid vices.

 

ਗੁਣ ਨਿਧਾਨ ਗੋਬਿੰਦ ਗੁਰ ਕੀਆ ਜਾ ਕਾ ਹੋਇ ॥ ਅੰਤਰਜਾਮੀ ਪ੍ਰਭੁ ਸੁਜਾਨੁ ਅਲਖ ਨਿਰੰਜਨ ਸੋਇ ॥
Guṇ niḏẖān gobinḏ gur kī▫ā jā kā ho▫e. Anṯarjāmī parabẖ sujān alakẖniranjan so▫e.

 

(Gobind) the Master of the universe is (nidhaan) the treasure of (gun) virtues, and (gur, guru) guides all, (ja ka) by whose commands/laws everything (keea) is done/happens.

IT (antarjaami) knows all the minds of all controlling actions from within; (soey = that) the Master is (sujaan-u = wise) knows what is best, but is (alakh) unseen/indescribable and (niranjan = unstained) untouched by the world-play.

 

ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸਭ ਬਿਧਿ ਜਾਨਣਹਾਰ ॥ ਸੰਤ ਸਹਾਈ ਸਰਨਿ ਜੋਗੁ ਆਠ ਪਹਰ ਨਮਸਕਾਰ ॥
Pārbarahm parmesaro sabẖ biḏẖ jānaṇhār. Sanṯ sahā▫ī saran jog āṯẖ pahar namaskār.

 

(Paarbrahm) the Supreme Spirit is (parameysro) the Supreme Master who (Jaanan-haar) knows (sabh) all (bidh-i) thing.
IT is (jog-u = capable) fit to provide (saran-i) sanctuary/care and (sahaaee) helps (sant) the devotees; we should pay obeisance/submit to the Master i.e. live by Divine commands (aatth = eight x pahar = three hours) twenty four hours of day and night, my mind.

 

ਅਕਥ ਕਥਾ ਨਹ ਬੂਝੀਐ ਸਿਮਰਹੁ ਹਰਿ ਕੇ ਚਰਨ ॥ ਪਤਿਤ ਉਧਾਰਨ ਅਨਾਥ ਨਾਥ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਨ ॥੧੬॥
Akath kathā nah būjẖī▫ai simrahu har ke cẖaran. Paṯiṯ uḏẖāran anāth nāth Nānak parabẖ kī saran. ||16||

 

IT’s (katha = description) experience of Divine presence within is  (akath) indescribable, we (nah) cannot (boojheeai) understand from anyone, but only experience it; we should (simrah-u = remember) seek to be at (charan) feet of (har) the Master i.e. submit ourselves to IT’s commands, the laws of nature.
The Almighty is (udhaaran) the lifter of (patit) the fallen i.e. extricates all from vices, is (naath) Master/help of (anaath = orphan) the hapless; just place yourself (saran) under the care of (prabh) the Almighty, says fifth Nanak. 16.

 

——————————

 

Note: The final Slok and Pauri sum up the teachings of the total composition. It may be seen that no importance has been given to any particular day on the lunar calendar. The emphasis is on remembering the Creator and conforming to Divine commands.

 

ਸਲੋਕੁ ॥ ਦੁਖ ਬਿਨਸੇ ਸਹਸਾ ਗਇਓ ਸਰਨਿ ਗਹੀ ਹਰਿ ਰਾਇ ॥ ਮਨਿ ਚਿੰਦੇ ਫਲ ਪਾਇਆ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧੭॥
Salok. Ḏukẖ binse sahsā ga▫i▫o saran gahī har rā▫e. Man cẖinḏe fal pā▫i▫ā Nānak har gun gā▫e. ||17||

 

(Slok) prologue. One who (gahee = holds) places the self under (saran-i = sanctuary) care of (har-i) the Almighty (raaey) Sovereign, his/her (dukh) suffering/grief all types (binsey = destroyed) end and (sahsa) worries/anxiety (gaio) leave.
By (gaaey = singing) praising/emulating (har-i gun) Divine virtues and commands, (phal = fruit) fulfilment of the (man chindey) wished for) aspirations is (paaia) attained i.e. one makes a success of human birth by being accepted for union with the Creator, says the fifth Nanak. 17.

 

ਪਉੜੀ ॥ ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ ॥ ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
Pa▫oṛī. Ko▫ī gāvai ko suṇai ko▫ī karai bīcẖār. Ko upḏesai ko ḏariṛai ṯis kāho▫e uḏẖār.

 

(Paurri) stanza. (Koee) someone (gaavai = sings) give discourses, some (sunai) listen and some (karai beechaar-u) reflect on Divine virtues;
(Ko) some (updeysai) preaches and some (drirrai = make firm) develop firm belief in them; (tis = that) they are (hoey udhaar-u) saved from vices and are able to get to the Creator.

 

ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ ॥
Kilbikẖ kātai ho▫e nirmalā janam janam mal jā▫e. Halaṯ palaṯ mukẖ ūjlā nah pohai ṯis mā▫e.

 

Awareness of Divine commands (kaattai = cuts) removes (kilbikh) vices and becomes (nirmala = clean) purifies; Influences of (mal-u = dirt) wrongdoings of (janam janam) birth after birth (jaaey) leaves the mind.
(Maaey, maaia) the temptations of the world-play then do not (pohai) touch; s/he has (oojla) clean (mukh-u) face, i.e. receives respect

 (halat-i) this life and (palat-i) in the hereafter, i.e. is honorably united with the Almighty and not reborn.

 

ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ ॥ ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ॥
So surṯā so baisno so gi▫ānī ḏẖanvanṯ. So sūrā kulvanṯ so▫e jin bẖaji▫ābẖagvanṯ.

 

(So) that person is (surta = conscious) alert to vices, (baisno = devotee) obeys Divine commands, and (dhanvant) rich with wealth of (giaani) awareness of Divine virtues and commands – which help here and accompany to the hereafter.

(So) that person (soora = warrior) overcomes temptations and (kulvant-u = of high lineage) attains the exalted state of overcoming temptations, (jin-i) who (bhajia) remembers and obeys the Creator, (bhagvant-u) the Master of fortune.  

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ ॥ ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ॥੧੭॥
Kẖaṯrī barāhmaṇ sūḏ bais uḏẖrai simar cẖandāl. Jin jāni▫o parabẖ āpnāNānak ṯisėh ravāl. ||17||

 

The society divides people into Khatri, Brahmin, (sood-u) soodar and (bais) Vais castes, and even call some (chanddaal) outcasts; but all can be (udhrai) emancipated (simar-i) by remembering and emulating Divine virtues.
I am (ravaal) the dust of the feet i.e. shall serve, (tisah-i) that person (jin-i) who (jaania) knows/obeys (prabh-u) the Almighty, the Master of (aapna = own) all, says fifth Nanak. 17.

 

 

 

SGGS pp 296-298, Thiti Gaurri M: 5, Paurris 1-9.

 

Note: The expression Thiti refers to days of the lunar cycle. There are two phases of the moon – waxing/increasing and waning/decreasing of illumination of the moon – each of fourteen days starting with Ekam or first. Distinction between the two is made by the suffix ‘Sudi’ indicating the increasing/waxing and ‘Vadi’ the decreasing/waning phases respectively. The increasing phase ends on the full moon day/night called Poornima or Pooranmaashi. The deceasing phase ends in no moon/moonless day/night called Amaavas or Masia. They have no spiritual significance in the Sikh faith. However, the Bikrami calendar is based on this and in the pre-Nanakshahi calendar era, dates of Gurpurabs were fixed according to the former. For example, Guru Nanak’s Parkash/advent is on Katak/Kaartik Poornamaashi or full-moon day, and Guru Gobind Singh’s on Poh Sudi Satmi/seventh day in the waxing phase. In the composition below, the fifth Guru gives spiritual meanings and information based on the numbers. The numbers have no spiritual significance to promote rituals like baths and fasts or superstitions like lucky or unlucky numbers.

 

ਥਿਤੀ ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਸਲੋਕੁ ॥
Thiṯī ga▫oṛī mėhlā 5. Salok

 

Composition of the fifth Guru in Raga Gaurri describing (thiti) the lunar cycle (Slok) prologue

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ

 

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

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਸੁਆਮੀ ਸਿਰਜਨਹਾਰੁ ॥ ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥੧॥
Jal thal mahī▫al pūri▫ā su▫āmī sirjanhār Anik bẖāʼnṯ ho▫e pasri▫ā Nānak ekankār ||1||

 

(Sirjanhaar-u) the Creator, (Suaami = master) the Supreme Spirit/force behind natural laws (pooria) is present (jal-i) in water (thal-i) in/on land and (maheeal-i) space. (Eykankaar-u) the One Almighty (pasria) manifests in (anik) numerous (bhaa’nt-i) ways, says fifth Nanak. 1.

 

ਪਉੜੀ ॥ ਏਕਮ ਏਕੰਕਾਰੁ ਪ੍ਰਭੁ ਕਰਉ ਬੰਦਨਾ ਧਿਆਇ ॥ ਗੁਣ ਗੋਬਿੰਦ ਗੁਪਾਲ ਪ੍ਰਭ ਸਰਨਿ ਪਰਉ ਹਰਿ ਰਾਇ ॥

Pa▫oṛī Ėkam ekankār parabẖ kara▫o banḏnā ḏẖi▫ā▫e Guṇ gobinḏ gupāl parabẖ saran para▫o har rā▫e

 

(Paurri) stanza Talking of (eykam) the first day of the lunar cycle i.e. the numeral ‘1’, we should (karau = do) pay (bandna) obeisance to (eykankaar) the One (prabh-u) Almighty and (dhiaaey) pay attention to/obey Divine commands.
We should praise/emulate (gun) virtues of (prabh) the Almighty (gobind) Master of the world, our (gupaal) Sustain or, and (parau) place ourselves (saran-i = in sanctuary) care and obedience of (har-i) the Almighty (raaey = king) Sovereign Ruler of all.

 

ਤਾ ਕੀ ਆਸ ਕਲਿਆਣ ਸੁਖ ਜਾ ਤੇ ਸਭੁ ਕਛੁ ਹੋਇ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸਿ ਭ੍ਰਮਿਓ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥
Ŧā kī ās kali▫āṇ sukẖ jā ṯe sabẖ kacẖẖ ho▫e Cẖār kunt ḏah ḏis bẖarmi▫o ṯis bin avar na ko▫e

 

I have found (kalian) happiness and (sukh) peace, by placing (aas) reliance (ta ki) on that Maser (ja tey) by whose commands/laws (sabh-u kachh-u) everything (hoey) happens.

I have (bhramio) wandered (chaar = four, kuntt = quarters) everywhere, (na koey) none (avar-u) else who van provide peace.

 

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਸੁਨੇ ਬਹੁ ਬਿਧਿ ਕਰਉ ਬੀਚਾਰੁ ॥ ਪਤਿਤ ਉਧਾਰਨ ਭੈ ਹਰਨ ਸੁਖ ਸਾਗਰ

ਨਿਰੰਕਾਰ ॥
Beḏ purān simriṯ sune baho biḏẖ kara▫o bīcẖār Beḏ purān simriṯ sune baho biḏẖ kara▫o bīcẖār Paṯiṯ uḏẖāran bẖai haran sukẖ sāgar nirankār

 

Having (suney) listened to readings of (beyd) the Vedas, Puraan and Smritis, I (karau beechaar-u) reflect on them (bah-u bidh-i) in many ways, I have learnt that -.
Obedience to Naam/commands of (nirankaar) the formless Creator alone can (udhaaran) lift (patit) the fallen i.e. the savior of wrong-doers, (haran) banisher of (bhai) fear and (saagar = ocean) source of (sukh) comfort.

 

ਦਾਤਾ ਭੁਗਤਾ ਦੇਨਹਾਰੁ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਇ ॥ ਜੋ ਚਾਹਹਿ ਸੋਈ ਮਿਲੈ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧॥
Ḏāṯā bẖugṯā ḏenhār ṯis bin avar na jā▫e Jo cẖāhėh so▫ī milai Nānak har gun gā▫e ||1||

 

The Almighty (daata = giver) beneficent is (deynhaar-u = giver) the provider as well as (bhugta = consumer) the enjoyer of what IT gives i.e. being present in all creatures; there is no (avar-u) other (jaaey) place (bin-u) bereft of (tis-u) the Master, i.e. there is no other source of succor.
One (milai) receives (soee) that (Jo) what s/he (chaahey) wishes (gaaey) by singing/emulating (har-i) Divine (gun) virtues, says the fifth Nanak. 1.

 

ਗੋਬਿੰਦ ਜਸੁ ਗਾਈਐ ਹਰਿ ਨੀਤ ॥ ਮਿਲਿ ਭਜੀਐ ਸਾਧਸੰਗਿ ਮੇਰੇ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥
Gobinḏ jas gā▫ī▫ai har nīṯ Mil bẖajī▫ai sāḏẖsang mere mīṯ ||1|| rahā▫o

 

We should (neet) ever (gaaeeai) sing and emulate (jas-u = glory) virtues of the Almighty (gobind) Master of the world.
We should (bhajeeai = remember) do it (sadhsang-i) with company/guidance of the guru, (meyrey) my (meet) friends. 
(Rahaau) Dwell on this and contemplate. 1.

 

ਸਲੋਕੁ ॥ ਕਰਉ ਬੰਦਨਾ ਅਨਿਕ ਵਾਰ ਸਰਨਿ ਪਰਉ ਹਰਿ ਰਾਇ ॥ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾਨਕ ਸਾਧਸੰਗਿ

ਦੁਤੀਆ ਭਾਉ ਮਿਟਾਇ ॥੨॥

Salok Kara▫o banḏnā anik vār saran para▫o har rā▫e Bẖaram katī▫ai Nānak sāḏẖsang ḏuṯī▫ā bẖā▫o mitā▫e ||2||

 

(Slok) prologue Let us (karau) pay (ba’ndana) obeisance (anik) numerous (vaar) times, and (parau) place ourselves (sran-i) in sanctuary, of (har-i) the Almighty (raaey = king) Sovereign Master, .i.e. submit to Divine commands in all activities.

We can (katteeai = cut) stop (bhram-u) transgressing from Divine commands (mittaaey) by removing (duteeaa = duality) other (bhaau) ideas from mind, (saadhsang-i) with company/guidance of the guru. 2.

 

 

ਪਉੜੀ ॥ ਦੁਤੀਆ ਦੁਰਮਤਿ ਦੂਰਿ ਕਰਿ ਗੁਰ ਸੇਵਾ ਕਰਿ ਨੀਤ ॥ ਰਾਮ ਰਤਨੁ ਮਨਿ ਤਨਿ ਬਸੈ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੀਤ ॥

Pa▫oṛī Ḏuṯī▫ā ḏurmaṯ ḏūr kar gur sevā kar nīṯ Rām raṯan man ṯan basai ṯaj kām kroḏẖ lobẖ mīṯ

 

(Paurri) stanza by (duteea) the second day (Door-i kar-i = push away) get rid of (durmat-i = evil) misguided thoughts and (neet) ever (kar-i seyva = serve) follow the teachings of (guru) the guru.
(Meet) my friends, when with the Guru’s guidance, one (taj-i) gives up (kaam-u) lust, (lobh-u) greed, (lobh-u) greed (raam = Almighty, ratan-u = jewel) the wealth of awareness of Divine commands/the guide for life, (basai) abides/is followed (man-i = in mind) in thoughts, (tan-i = in body) actions. 

 

Note: There are two types of death. One is when life ends. The second is when one falls prey to vices in life. This latter which keeps happening repeatedly is the context for the next verse.

 

ਮਰਣੁ ਮਿਟੈ ਜੀਵਨੁ ਮਿਲੈ ਬਿਨਸਹਿ ਸਗਲ ਕਲੇਸ ॥ ਆਪੁ ਤਜਹੁ ਗੋਬਿੰਦ ਭਜਹੁ ਭਾਉ ਭਗਤਿ ਪਰਵੇਸ ॥
Maraṇ mitai jīvan milai binsahi sagal kales Āp ṯajahu gobinḏ bẖajahu bẖā▫o bẖagaṯ parves

 

With evil thoughts of the mind are given up, (maran-u = dying) succumbing to vices (mittai = erased) is obviated, and (jeevan-u milai = life obtained) one lives without falling prey to them; then (sagal) all (kaleys) strife in the mind (binsah-i) is banished.
So (tajah-u) give up the vice of (aap-u = self) ego/acting by self-will, (bhajah-u) remember and obey (gobind) Master of the world and let (bhaau) loving (bhagat-i = devotion) obedience for the Master (parveys) enter the mind.

 

Page 297

 

ਲਾਭੁ ਮਿਲੈ ਤੋਟਾ ਹਿਰੈ ਹਰਿ ਦਰਗਹ ਪਤਿਵੰਤ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚਵੈ ਸਾਚ ਸਾਹ ਭਗਵੰਤ ॥
Lābẖ milai ṯotā hirai har ḏargėh paṯivanṯ Rām nām ḏẖan sancẖvai sācẖ sāh bẖagvanṯ

 

This is how one (hirai = takes away) obviates (totta) loss and (milai) obtains (laabh) profit, i.e. overcomes vices and (pativant) receives honor (har-i dargah) in Divine court i.e. with shortcomings removed, the soul is accepted to honorably unite with the Almighty.

One who (sanchvai) gathers (dhan-u) the wealth of/imbibes (naam) Divine commands, is (saach) truly (saah) a wealthy person and (bhagvant) fortunate.

ਊਠਤ ਬੈਠਤ ਹਰਿ ਭਜਹੁ ਸਾਧੂ ਸੰਗਿ ਪਰੀਤਿ ॥ ਨਾਨਕ ਦੁਰਮਤਿ ਛੁਟਿ ਗਈ ਪਾਰਬ੍ਰਹਮ ਬਸੇ ਚੀਤਿ ॥੨॥
Ūṯẖaṯ baiṯẖaṯ har bẖajahu sāḏẖū sang parīṯ Nānak ḏurmaṯ cẖẖut ga▫ī pārbarahm base cẖīṯ ||2||

 

Therefore, my friends, (sang-i) with (preet-i) with love/guidance of (saadhoo) the guru, (bhajah-i) praise/obey (har-i) the Almighty (ootthat) standing up or (baithat) sitting down i.e. in all activities.

This is how (durmat-i) evil sense of duality (chhutt-i gaee) leaves and (paarbrahm) the Supreme Being alone (basey) abides (cheet-i) in consciousness, says fifth Nanak. 2.

 

 

ਸਲੋਕੁ ॥ ਤੀਨਿ ਬਿਆਪਹਿ ਜਗਤ ਕਉ ਤੁਰੀਆ ਪਾਵੈ ਕੋਇ ॥ ਨਾਨਕ ਸੰਤ ਨਿਰਮਲ ਭਏ ਜਿਨ ਮਨਿ

ਵਸਿਆ ਸੋਇ ॥੩॥
Salok Ŧīn bi▫āpahi jagaṯ ka▫o ṯurī▫ā pāvai ko▫e Nānak sanṯ nirmal bẖa▫e jin man vasi▫ā so▫e ||3||

 

(Slok) prologue (Teen-i) the three modes of ego action described below, (biaapah-i) afflict (jagat = world) the humans; (koey) some rare person (paavai) attains (tureea) the fourth state, i.e. overcomes ego.
(Sant = saints) the devotees (jin-i) in whose (man-i) mind virtues and commands of (soey = that) the Almighty (vasia) abides, they (bhaey) are (nirmal) purified of ego, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਤ੍ਰਿਤੀਆ ਤ੍ਰੈ ਗੁਣ ਬਿਖੈ ਫਲ ਕਬ ਉਤਮ ਕਬ ਨੀਚੁ ॥ ਨਰਕ ਸੁਰਗ ਭ੍ਰਮਤਉ ਘਣੋ ਸਦਾ ਸੰਘਾਰੈ ਮੀਚੁ ॥
Pa▫oṛī Ŧariṯī▫ā ṯarai guṇ bikẖai fal kab uṯam kab nīcẖ Narak surag bẖaramṯa▫o gẖaṇo saḏā sangẖārai mīcẖ

 

(Paurri) stanza by (triteeaa) the third day there are three (gun) attributes of ego action, namely Tamas – inertia/ignorance; Rajas – passion, action; and Sattva – considered goodness like rituals, charities. In other words, the person chooses how to act; (phal = fruit) results in succumbing to (bikhai = poison) acting by self-will (kab) sometimes doing (utam) good and (kab) sometimes (neech = low) unbecoming deeds.
Such persons/souls (bhramto) wander (ghano) a lot in (surag = heaven) happiness for a while but cannot get to the Creator and remain in (narak = hell) cycles of births and deaths; (meech) death (sadaa) ever (sanghaarai) kills them, i.e. they remain in cycles of births and deaths.

 

ਹਰਖ ਸੋਗ ਸਹਸਾ ਸੰਸਾਰੁ ਹਉ ਹਉ ਕਰਤ ਬਿਹਾਇ ॥ ਜਿਨਿ ਕੀਏ ਤਿਸਹਿ ਨ ਜਾਣਨੀ

ਚਿਤਵਹਿ ਅਨਿਕ ਉਪਾਇ ॥
Harakẖ sog sahsā sansār ha▫o ha▫o karaṯ bihā▫e Jin kī▫e ṯisėh na jāṇnī cẖiṯvahi anik upā▫e

 

Their lives (bihaaey) are spent (karat = doing, hau hau = I, me) asserting themselves; sometimes they have (harakh) joy and sometimes (sog) sorrow; they are always (sahsa) afraid of retribution because of their doings (sansaar-u = world) in life.
(Rhey) do not (jaananee = know) acknowledge/obey the Creator (jin-i) who (keeay) created them, but (chitvah-i) keep thinking of (anik) numerous (upaaey) means i.e. acting by own will.

 

Note: Having described how self-willed people act in the three modes of ego, the Guru now describes another set of three – the three afflictions, which are often referred to in Gurbani, the guru’s compositions.

 

ਆਧਿ ਬਿਆਧਿ ਉਪਾਧਿ ਰਸ ਕਬਹੁ ਨ ਤੂਟੈ ਤਾਪ ॥ ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਧਨੀ ਨਹ ਬੂਝੈ ਪਰਤਾਪ ॥
Āḏẖ bi▫āḏẖ upāḏẖ ras kabahu na ṯūtai ṯāp Pārbarahm pūran ḏẖanī nah būjẖai parṯāp

 

(Ras = taste) being in (taap) maladies of (aadh-i) mental ailments, (biaadh-i) physical ailments and (upaadh-i) delusion – worry of what may happen caused by transgressions; (kabahu na) never (toottai = break) leaves.
One who does not (boojhai = understand) realize the (partaap) grandeur/majesty of (paarbrahm) the Supreme Being, (pooran) the all-pervasive (dhani) Master i.e. does not realize that everything that happens is owed to the Creator.

 

ਮੋਹ ਭਰਮ ਬੂਡਤ ਘਣੋ ਮਹਾ ਨਰਕ ਮਹਿ ਵਾਸ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕ ਤੇਰੀ ਆਸ ॥੩॥
Moh bẖaram būdaṯ gẖaṇo mahā narak mėh vās Kar kirpā parabẖ rākẖ leho Nānak ṯerī ās ||3||

 

 (Booddat = drown) remaining caught in (moh) lure of temptations, (ghano) plenty of persons (bharam) transgress and (vaas) stay (ma hi) in (mahaa = great) terrible (narak) hell i.e. restlessness in life and, on death, in the never-ending cycles of births and deaths resulting from not being accepted for union with the Creator.
Prays fifth Nanak: O (prabh) Almighty, please (kar-i kirpa) be kind to (raakh-i leyh-u) protect me from the world-play; I have only (teyree) your (aas) hope i.e. I look only to you o lead to the guru to enable living by Divine commands. 3.

 

 

Note: The next Slok and Paurri are for the fourth day and hence give information on the count of four. While the Slok mentions Chaar Padaarath or four things as described below, the Paurri mentions four Vedas, the Hindu scriptures. The four things are Dharam – dutifulness, ability to do what is right; Arth – economic well-being and contribution to development; Kaam – fulfillment of desires and aspirations; and finally, Mokh/Mukti – i.e. living life such as to achieve emancipation from vices in life, and from cycles of reincarnation after death, the latter by way of the soul being accepted for union with the Creator.

 

ਸਲੋਕੁ ॥ ਚਤੁਰ ਸਿਆਣਾ ਸੁਘੜੁ ਸੋਇ ਜਿਨਿ ਤਜਿਆ ਅਭਿਮਾਨੁ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਸਿਧਿ ਭਜੁ

ਨਾਨਕ ਹਰਿ ਨਾਮੁ ॥੪॥
Salok Cẖaṯur si▫āṇā sugẖaṛ so▫e jin ṯaji▫ā abẖimān Cẖār paḏārath asat siḏẖ bẖaj Nānak har nām ||4||

 

(Slok) prologue (Soey) that person is (chatur) clever, (siaana) wise and (sugharr-u = well trained) profound (jin-i) who has (tajia) given up (abhimaan-u) vanity – and obeys Divine commands.
People look to attain (chaar padaarath = four things) the four potentials of human birth and (astt) eight (sidh-i) occult powers, i.e. achieve whatever they want, but these come on their own if we (bhaj-u) remember and live by (har-i naam-u) Divine commands, i.e. everything is best achieved by following natural laws, says fifth Nanak. 4.

 

ਪਉੜੀ ॥ ਚਤੁਰਥਿ ਚਾਰੇ ਬੇਦ ਸੁਣਿ ਸੋਧਿਓ ਤਤੁ ਬੀਚਾਰੁ ॥ ਸਰਬ ਖੇਮ ਕਲਿਆਣ ਨਿਧਿ ਰਾਮ ਨਾਮੁ

ਜਪਿ ਸਾਰੁ ॥
Pa▫oṛī Cẖaṯurath cẖāre beḏ suṇ soḏẖi▫o ṯaṯ bīcẖār Sarab kẖem kali▫āṇ niḏẖ rām nām jap sār

 

(Paurri) stanza By (chaturath-i) the fourth day. (Sun-i) listening to (chaarey) all four (beyd) Vedas and (beechaar-u) reflecting on their (tat-u) essence, we (sodhio) come to the conclusion that –
(nidh-i) the treasure/source of (sarab) all (kheym) lasting comfort, (kaliaan) happiness is to (jap-i) remember/conform to (saar-u) the sublime (raam naam-u) Divine commands.

 

ਨਰਕ ਨਿਵਾਰੈ ਦੁਖ ਹਰੈ ਤੂਟਹਿ ਅਨਿਕ ਕਲੇਸ ॥ ਮੀਚੁ ਹੁਟੈ ਜਮ ਤੇ ਛੁਟੈ ਹਰਿ ਕੀਰਤਨ ਪਰਵੇਸ ॥
Narak nivārai ḏukẖ harai ṯūtėh anik kales Mīcẖ hutai jam ṯe cẖẖutai har kīrṯan parves

 

One (nivaarai = keeps away) obviates (narak) reincarnation on death; (harai) keeps away (dukh) pain/grief, and (toottah-i) ends (anik) numerous/all types of (kaleys) strife in life.

(Meech-u) death/falling prey to vices (huttai) ends; one (chhuttai) remains free (tey) (jam) Divine justice with (parveys) entry/remembrance of (keertan = praise) virtues and commands of (har-i) the Almighty.    (har-i keertan) songs/words of Divine praise (parveys) enter, his/her (meech-u = death) repeated succumbing to vices in life (huttai) ends and s/he (chhuttai) remains free from (jam) Divine justice.

ਭਉ ਬਿਨਸੈ ਅੰਮ੍ਰਿਤੁ ਰਸੈ ਰੰਗਿ ਰਤੇ ਨਿਰੰਕਾਰ ॥ ਦੁਖ ਦਾਰਿਦ ਅਪਵਿਤ੍ਰਤਾ ਨਾਸਹਿ ਨਾਮ ਅਧਾਰ ॥
Bẖa▫o binsai amriṯ rasai rang raṯe nirankār Ḏukẖ ḏāriḏ apviṯarṯā nāsėh nām aḏẖār

 

When one (ratey = dyed) is imbued (rang-i) with love of (nirankaar) the formless Master, then (amrit = life-giving elixir) Divine virtues and Divine commands (rasai = permeate) are remembered thus committing no transgressions, then all (bhau) apprehensions (binsai = destroyed) end, i.e. one remains at peace.
(Dukh) grief, (daarid) misery and (apavitrata = lack of piety) vices (naasah-i = run) leave when one has (naam) Divine commands as (adhaar) the mainstay of life.

 

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਖੋਜਤੇ ਸੁਖ ਸਾਗਰ ਗੋਪਾਲ ॥ ਮਨੁ ਨਿਰਮਲੁ ਮੁਖੁ ਊਜਲਾ ਹੋਇ ਨਾਨਕ ਸਾਧ ਰਵਾਲ ॥੪॥
Sur nar mun jan kẖojṯe sukẖ sāgar gopāl Man nirmal mukẖ ūjlā ho▫e Nānak sāḏẖ ravāl ||4||

 

(Sur-i nar = god-like persons) holy people, (mun-i) silent sages and (Jan) the devotees (khojtey) seek the Almighty, (gopaal) the Sustain or of the universe who is (saagar = ocean) the source of (sukh) comfort and peace.
One has (man-u) mind (nirmal-u = clean) free of other ideas than obeying the Almighty; (mukh-u) face (hoey) becomes (oojala) radiant, i.e. at peace, by being (ravaal) the dust of the feet of (saadh) the guru, i.e. by humbly following the guru’s teachings, says the fifth Nanak. 4.

 

Note: The next Slok and Paurri are for the fifth day. Both use the expression ‘Panch’. In the Slok means the count of ‘five’; but in the Paurri it stands for the local elders or selected/elected persons, as in Paurri 16 of Japji which says “Panch parvaan”.

 

ਸਲੋਕੁ ॥ ਪੰਚ ਬਿਕਾਰ ਮਨ ਮਹਿ ਬਸੇ ਰਾਚੇ ਮਾਇਆ ਸੰਗਿ ॥ ਸਾਧਸੰਗਿ ਹੋਇ ਨਿਰਮਲਾ ਨਾਨਕ ਪ੍ਰਭ ਕੈ ਰੰਗਿ ॥੫॥
Salok. Pancẖ bikār man mėh base rācẖe mā▫i▫ā sang Sāḏẖsang ho▫e nirmalā Nānak parabẖ kai rang ||5||

 

(Slok) prologue the (panch) five (bikaar) vices – of lust, anger, greed, attachment to things transitory and vanity – (basey) abide (ma hi) in (man) the mind of one who (raachey) is engrossed (sang-i) with lure of (maaia) temptations the world-play.
One’s mind (hoey) becomes (nirmalaa) purified of these (saadhsang-i) with company/guidance of the guru and is imbued (rang-i) with love/obedience (kai) of (prabh) the Almighty, says fifth Nanak. 5.

 

ਪਉੜੀ ॥ ਪੰਚਮਿ ਪੰਚ ਪ੍ਰਧਾਨ ਤੇ ਜਿਹ ਜਾਨਿਓ ਪਰਪੰਚੁ ॥ ਕੁਸਮ ਬਾਸ ਬਹੁ ਰੰਗੁ ਘਣੋ ਸਭ ਮਿਥਿਆ

ਬਲਬੰਚੁ ॥
Pa▫oṛī Pancẖam pancẖ parḏẖān ṯe jih jāni▫o parpancẖ Kusam bās baho rang gẖaṇo sabẖ mithi▫ā balbancẖ

 

(Paurri) stanza by (pancham) the fifth day (Panch) selected/distinguished (pardhaan) leaders are (they) those who (jaanio = know) see (parpanch-u) temptations in the world-play and overcome them. 
They know that pleasures of temptations are (banbanch-u) deceptive/short-lived like (kusam) the flowers have (ghano) plenty of (baas) fragrance and (bah-u) numerous (rang-u) colors giving joy, but (mithia = false) perishable.

 

ਨਹ ਜਾਪੈ ਨਹ ਬੂਝੀਐ ਨਹ ਕਛੁ ਕਰਤ ਬੀਚਾਰੁ ॥ ਸੁਆਦ ਮੋਹ ਰਸ ਬੇਧਿਓ ਅਗਿਆਨਿ ਰਚਿਓ

ਸੰਸਾਰੁ ॥
Nah jāpai nah būjẖī▫ai nah kacẖẖ karaṯ bīcẖār Su▫āḏ moh ras beḏẖi▫o agi▫ān racẖi▫o sansār

 

One neither (jaapai) sees nor (boojhiai) understands and (karat) makes (na kachh-u) no effort (beechaar-u) to reflect on what is going on.
But (beydhio = pierced) with (suaad = taste) pleasure of (moh) lure of objects of (ras) enjoyment, (sansaar-u) the world/creature (rachio) remains (agiaan-i) oblivious of Divine virtues and commands.

 

ਜਨਮ ਮਰਣ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਣ ਕੀਨੇ ਕਰਮ ਅਨੇਕ ॥ ਰਚਨਹਾਰੁ ਨਹ ਸਿਮਰਿਓ ਮਨਿ ਨ

ਬੀਚਾਰਿ ਬਿਬੇਕ ॥
Janam maraṇ baho jon bẖarmaṇ kīne karam anek Racẖanhār nah simri▫o man na bīcẖār bibek

 

One only (keeney = does) performs (aneyk) numerous (karam) rituals and as a result remains in cycles of (janam) births and (maran) deaths (bhraman keeney) wandering in (bah-u) many (jon-i) life forms.

Such people do not (simrio) remembers/obey (rachanhaar-u) the creator nor do (bibeyk) discerning (beechaar-i) reflection – on the purpose of human birth.

 

ਭਾਉ ਭਗਤਿ ਭਗਵਾਨ ਸੰਗਿ ਮਾਇਆ ਲਿਪਤ ਨ ਰੰਚ ॥ ਨਾਨਕ ਬਿਰਲੇ ਪਾਈਅਹਿ ਜੋ ਨ

ਰਚਹਿ ਪਰਪੰਚ ॥੫॥
Bẖā▫o bẖagaṯ bẖagvān sang mā▫i▫ā lipaṯ na rancẖ Nānak birle pā▫ī▫ah jo na racẖėh parpancẖ ||5||

 

Those who have (bhaau) loving (bhagat-i) devotion (sang-i) with (bhagvaan) the Almighty are not (lipat) touched (ranch) a bit by (maaia) lures of the world-play.

 But there are (paaeeah-i) found (birley) some rare persons (Jo) who do not (rachah-i) influenced by (parpanch) temptations of the world-play, says fifth Nanak. 5.

 

ਸਲੋਕੁ ॥ ਖਟ ਸਾਸਤ੍ਰ ਊਚੌ ਕਹਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰ ॥ ਭਗਤ ਸੋਹਹਿ ਗੁਣ ਗਾਵਤੇ ਨਾਨਕ ਪ੍ਰਭ ਕੈ

ਦੁਆਰ ॥੬॥
Salok Kẖat sāsṯar ūcẖou kahėh anṯ na pārāvār Bẖagaṯ sohėh guṇ gāvṯe Nānak parabẖ kai ḏu▫ār ||6||

 

(Slok) prologue (Khatt) the six (saastr) books of Hindu philosophy (oochou) loudly (kahah-i) proclaim that – it is not possible to (ant-u) extent of – the Creator’s virtues and powers, they have no (paaraavaar) boundaries i.e. the Master is all pervasive and beyond human understanding.
(Bhagat) the devotees simply (gaavtey = sing) praise/emulate the Creator’s (gun) virtues and live by them; they (sohah-i = look good) are found unblemished and receive honor (prabh kai) at the Master’s (duaar) gate i.e. unite with the Creator with honor. 6.

 

ਪਉੜੀ ॥ ਖਸਟਮਿ ਖਟ ਸਾਸਤ੍ਰ ਕਹਹਿ ਸਿੰਮ੍ਰਿਤਿ ਕਥਹਿ ਅਨੇਕ ॥ ਊਤਮੁ ਊਚੌ ਪਾਰਬ੍ਰਹਮੁ ਗੁਣ ਅੰਤੁ ਨ ਜਾਣਹਿ ਸੇਖ ॥
Pa▫oṛī Kẖastam kẖat sāsṯar kahėh simriṯ kathėh anek Ūṯam ūcẖou pārbarahm guṇ anṯ na jāṇėh sekẖ

 

(Paurri) stanza By (khasttam-i) by the sixth day The (khatt) six Hindu Shastra, and the Smritis (kahah-i, kathah-i) describe (aneyk) numerous – virtues of the Creator;
(Seykh) the Muslim Sheikh also does not (jaanah-i) know (ant = limits) expanse of (paarbrahm) the Supreme Being is (ootam) most sublime and (oochou = high) beyond reach; and hence beyond human understanding.

Page 298

 

ਨਾਰਦ ਮੁਨਿ ਜਨ ਸੁਕ ਬਿਆਸ ਜਸੁ ਗਾਵਤ ਗੋਬਿੰਦ ॥ ਰਸ ਗੀਧੇ ਹਰਿ ਸਿਉ ਬੀਧੇ ਭਗਤ ਰਚੇ ਭਗਵੰਤ ॥
Nāraḏ mun jan suk bi▫ās jas gāvaṯ gobinḏ Ras gīḏẖe har si▫o bīḏẖe bẖagaṯ racẖe bẖagvanṯ

 

(Mun-i jan) the sages Narada, Suk, and Biaas (gaavat) sing (jas-u) glories of (gobind) the Master of the world.
(Bhagat) the devotees (geedhey) get used to (ras = taste) living by Divine commands, being (beedhey = pierced) deeply in love with (har-i) the Creator; they (rachey) remain absorbed/conform to (bhagvant = the Master of fortune) the Almighty.

 

ਮੋਹ ਮਾਨ ਭ੍ਰਮੁ ਬਿਨਸਿਓ ਪਾਈ ਸਰਨਿ ਦਇਆਲ ॥ ਚਰਨ ਕਮਲ ਮਨਿ ਤਨਿ ਬਸੇ ਦਰਸਨੁ

ਦੇਖਿ ਨਿਹਾਲ ॥
Moh mān bẖaram binsi▫o pā▫ī saran ḏa▫i▫āl Cẖaran kamal man ṯan base ḏarsan ḏekẖ nihāl

 

Those who (paaee) get to be (saran-i = sanctuary) in care and obedience to (daiaal) the compassionate Master, their (moh) attachment to things transitory, and (maan) pride as well as (bhram-u) delusion (binsio) are destroyed/end. 
(Charan kamal) the lotus feet of the Creator (basey) abide (man-i) in mind and (tan-i) in body i.e. one longs to be at the Master’s feet through living by Divine virtues and commands; this way one (darsan-u deykh) obtains vision of the Master within and (nihaal) that brings happiness.

 

ਲਾਭੁ ਮਿਲੈ ਤੋਟਾ ਹਿਰੈ ਸਾਧਸੰਗਿ ਲਿਵ ਲਾਇ ॥ ਖਾਟਿ ਖਜਾਨਾ ਗੁਣ ਨਿਧਿ ਹਰੇ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ॥੬॥
Lābẖ milai ṯotā hirai sāḏẖsang liv lā▫e Kẖāt kẖajānā guṇ niḏẖ hare Nānak nām ḏẖi▫ā▫e ||6||

 

One who (live laaey) attentively listens to (saadhsang-i) company/guidance of the guru (milai) gets (laabh) profit and (hirai) obviates (totta) losses i.e. imbibes Divine virtues and not lose consciousness of God.
They (dhiaaey) remember and live by (naam-u) Divine commands and they (khaatt-i) earn (khajaana = treasure) the wealth of awareness of (gun nidh-i) treasure of virtues of (harey) the Almighty, and (dhiaaey) pay attention/obey (naam-u) Divine commands, says fifth Nanak. 6.

 

 

Note: It may be noticed that unlike in connection with the other days of the lunar calendar – like four Vedas or six Shaastras – something with a count of seven has not been taken. Instead, Sat meaning true – which also means the number seven – has been used in the Slok below.

 

 

ਸਲੋਕੁ ॥ ਸੰਤ ਮੰਡਲ ਹਰਿ ਜਸੁ ਕਥਹਿ ਬੋਲਹਿ ਸਤਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਮਨੁ ਸੰਤੋਖੀਐ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥੭॥
Salok Sanṯ mandal har jas kathėh bolėh saṯ subẖā▫e Nānak man sanṯokẖī▫ai ekas si▫o liv lā▫e ||7||

 

(Slok) prologue (Sant mandal = group of saints) the holy congregation (kathah-i bolah-i) talks of i.e. sings and reflects on, (har-i jas-u = Divine praises) Divine virtues with (sat-i) true (subhaaey) love.
They know that (man-u) the mind (santokheeai) is satisfied/restful (live laaey) with focused (siau) on obeying (eykas-u) the One Almighty, says fifth Nanak. 7.

 

ਪਉੜੀ ॥ ਸਪਤਮਿ ਸੰਚਹੁ ਨਾਮ ਧਨੁ ਟੂਟਿ ਨ ਜਾਹਿ ਭੰਡਾਰ ॥ ਸੰਤਸੰਗਤਿ ਮਹਿ ਪਾਈਐ ਅੰਤੁ

ਨ ਪਾਰਾਵਾਰ ॥
Pa▫oṛī Sapṯam sancẖahu nām ḏẖan tūt na jāhi bẖandār Sanṯsangaṯ mėh pā▫ī▫ai anṯ na pārāvār

 

(Paurri) stanza by (saptam-i) the seventh day (Sanchah-u) accumulate/imbibe (dhan-u) the wealth God’s (naam) Divine virtues; (bhandaar = store) treasure will never (tooott-i jaah-i) exhaust.
The treasure of awareness of Divine virtues (paaeeah-i) is obtained (ma hi) in (sadhsangat-i) the holy congregation; this treasure has no (ant-u) limits or (paaravaar) boundaries i.e. is unlimited.

 

ਆਪੁ ਤਜਹੁ ਗੋਬਿੰਦ ਭਜਹੁ ਸਰਨਿ ਪਰਹੁ ਹਰਿ ਰਾਇ ॥ ਦੂਖ ਹਰੈ ਭਵਜਲੁ ਤਰੈ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥
Āp ṯajahu gobinḏ bẖajahu saran parahu har rā▫e. Ḏūkẖ harai bẖavjal ṯarai man cẖinḏi▫ā fal pā▫e

 

(Tajah-u) give up (aap-u = self) ego, (bhajah-u) remember (gobind) the Master of the world and (parahu) place yourselves (saran-i = in sanctuary) in care and obedience of (hari) the Almighty, (rai) the ruler of all.
This (harai) keeps away (dookh) suffering – of falling prey to the vices -, one (tarai = floats) swims/gets across (bhavjal-u) the world ocean of vices, and (paaey) obtains (phal-u = fruit) fulfilment of the (man chindia) the mind’s wishes – to get across the world ocean to unite with the Creator and not be born again.

 

ਆਠ ਪਹਰ ਮਨਿ ਹਰਿ ਜਪੈ ਸਫਲੁ ਜਨਮੁ ਪਰਵਾਣੁ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਦਾ ਸੰਗਿ ਕਰਨੈਹਾਰੁ ਪਛਾਣੁ ॥
Āṯẖ pahar man har japai safal janam parvāṇ. Anṯar bāhar saḏā sang karnaihār pacẖẖāṇ.

 

One who (man-i) in his/her mind, (japai) remembers (har-i = Creator) the virtues of the Creator (aatth = eight x pahar = three-hours) twenty-four hours of day and night, – and lives by them – makes (janam-u = birth) human birth (saphal-u) a success by being (parvaan-u) accepted – for union with the Creator.
S/he (sadaa) ever (pachhaan-u = recognizes) sees/experiences (karnaihaar-u) the Creator (antar-i) within the mind as well as (baahar-i) outside, ever (sang-i) with him/her.

 

ਸੋ ਸਾਜਨੁ ਸੋ ਸਖਾ ਮੀਤੁ ਜੋ ਹਰਿ ਕੀ ਮਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇਇ ॥੭॥
So sājan so sakẖā mīṯ jo har kī maṯ ḏe▫e. Nānak ṯis balihārṇai har har nām jape▫e. ||7||

 

(So) that person is (saajan-u = good person) a desirable and (sakhaa) helpful (meet-u) friend – my guru – (Jo) who (dey-i = gives) imparts (mat-i) understanding of (har-i – Creator) Divine virtues and commands.
I (balihaarnai = sacrifice) adore (tis) that person/guru who (japey-i) remembers/conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, says fifth Nanak. 7.

 

 

ਸਲੋਕੁ ॥ ਆਠ ਪਹਰ ਗੁਨ ਗਾਈਅਹਿ ਤਜੀਅਹਿ ਅਵਰਿ ਜੰਜਾਲ ॥ ਜਮਕੰਕਰੁ ਜੋਹਿ ਨ ਸਕਈ ਨਾਨਕ ਪ੍ਰਭੂ ਦਇਆਲ ॥੮॥
Salok. Āṯẖ pahar gun gā▫ī▫ah ṯajī▫ah avar janjāl Jamkankar johi na sak▫ī Nānak parabẖū ḏa▫i▫āl. ||8||

 

(Slok) prologue we should (tajeeah-i) give up (avar-i) other (janjaal) entanglements – lures of the world-play -, and (gaaeeah-i = sing) praise/emulate (gun) Divine virtues (twenty-four hours of day and night).
Then (daiaal = compassionate) the (aatth = eight x pahar = three-hours) kind (prabh-u) Almighty has ordained that then (jam-kankar-u) the messengers of death – who keeps the erring souls away from God, (Na sakaee) cannot (joh-i) eye/come near, says Nanak. 8.

 

ਪਉੜੀ ॥ ਅਸਟਮੀ ਅਸਟ ਸਿਧਿ ਨਵ ਨਿਧਿ ॥ ਸਗਲ ਪਦਾਰਥ ਪੂਰਨ ਬੁਧਿ ॥
Pa▫oṛī. Astamī a sat siḏẖ nav niḏẖ Sagal paḏārath pūran buḏẖ

 

(Paurri) stanza by (asttmi) the eighth day People wish to have (astt) the eight (sidh-i) occult powers of the Yogis, (nav nidh-i = nine treasures) all treasures of the world.
(Sagal) all (padaarath) things and (pooran) perfect (budh-i) intellect

 

ਕਵਲ ਪ੍ਰਗਾਸ ਸਦਾ ਆਨੰਦ ॥ ਨਿਰਮਲ ਰੀਤਿ ਨਿਰੋਧਰ ਮੰਤ ॥
Kaval pargās saḏā ānanḏ. Nirmal rīṯ niroḏẖar manṯ

 

(Pragaas) illumination of (kaval) the lotus-mind, and (sada) eternal (anand) bliss
As also (nirmal) clean (reet-i) practices and knowing (nirodhar) an unfailing (mant) mantra.

 

ਸਗਲ ਧਰਮ ਪਵਿਤ੍ਰ ਇਸਨਾਨੁ ॥ ਸਭ ਮਹਿ ਊਚ ਬਿਸੇਖ ਗਿਆਨੁ ॥
Sagal ḏẖaram paviṯar isnān. Sabẖ mėh ūcẖ bisekẖ gi▫ān

 

Performing (sagal) all (dharam) religious practices and (pavitr-u) purifying ceremonial baths.
(Sabh mah-i) amongst (sabh) all of them (biseykh = special) the sublime (giaan-u = knowledge) awareness of Divine virtues and their practice, is (ooch) the highest.

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਪੂਰੇ ਗੁਰ ਸੰਗਿ ॥ ਜਪਿ ਤਰੀਐ ਨਾਨਕ ਨਾਮ ਹਰਿ ਰੰਗਿ ॥੮॥

Har har bẖajan pūre gur sang. Jap ṯarī▫ai Nānak nām har rang. ||8||

 

We should learn to (bhajan-u) worship/obey (har-I = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands (sang-i) with (poorey) the perfect (guru) guru.  

(Jap-i) by remembering/conforming to (naam) Divine (rang-i) with love of (har-i) the Almighty, we (tareeai = swim) get across the world ocean of vices – and with the Creator, says fifth Nanak. 8.

 

ਸਲੋਕੁ ॥ ਨਾਰਾਇਣੁ ਨਹ ਸਿਮਰਿਓ ਮੋਹਿਓ ਸੁਆਦ ਬਿਕਾਰ ॥ ਨਾਨਕ ਨਾਮਿ ਬਿਸਾਰਿਐ ਨਰਕ ਸੁਰਗ

ਅਵਤਾਰ ॥੯॥
Salok. Nārā▫iṇ nah simri▫o mohi▫o su▫āḏ bikār Nānak nām bisāri▫ai narak surag avṯār ||9||

 

(Slok) prologue A person (mohio) lured by (suaad = taste) pleasures of (bikaar) vices, does not (simrio) remember/conform to commands of (naaraain-u) the Almighty.
(Bisaareeai) being forgetful (naam-i) of Divine virtues and commands one acts by self-will and (avtaar = descends) goes through (surag = heavens) good times and (narak = hell) bad times, i.e. being born to die again and again in different life forms, says fifth Nanak. 9.

 

ਪਉੜੀ ॥ ਨਉਮੀ ਨਵੇ ਛਿਦ੍ਰ ਅਪਵੀਤ ॥ ਹਰਿ ਨਾਮੁ ਨ ਜਪਹਿ ਕਰਤ ਬਿਪਰੀਤਿ ॥
Pa▫oṛī. Na▫umī nave cẖẖiḏar apvīṯ Har nām na jāpėh karaṯ biprīṯ.

 

(Paurri) stanza By (naumi) the ninth day All (navey) nine (chhidr = holes) openings in the human body – namely two eyes, two ears, two nostrils, mouth, anus and the urinary opening – are (apveet = defiled) polluted – by temptations.
One who under their influence does not (japah-i) remember/conform to (naam-u) Divine commands, (karat) does (bipreet) wrong deeds/commits vices.

 

This is how:

 

ਪਰ ਤ੍ਰਿਅ ਰਮਹਿ ਬਕਹਿ ਸਾਧ ਨਿੰਦ ॥ ਕਰਨ ਨ ਸੁਨਹੀ ਹਰਿ ਜਸੁ ਬਿੰਦ ॥
Par ṯari▫a ramėh bakėh sāḏẖ ninḏ Karan na sunhī har jas binḏ

 

Such persons (ramah-i) indulge with (par) others’ (tria) women and with the mouth (bakah-i = speak) indulge in (nind) slander of (saadh) the saints.
With (karan) the ears they do not (sunahee) listen to (har-i jas-u) praise of the Almighty (bind) even a bit.

 

ਹਿਰਹਿ ਪਰ ਦਰਬੁ ਉਦਰ ਕੈ ਤਾਈ ॥ ਅਗਨਿ ਨ ਨਿਵਰੈ ਤ੍ਰਿਸਨਾ ਨ ਬੁਝਾਈ ॥
Hirėh par ḏarab uḏar kai ṯā▫ī Agan na nivrai ṯarisnā na bujẖā▫ī

 

They (hirah-i) take away (par) others’ (darab-u) belongings (kai taaee) for the sake of filling their (udar) stomachs i.e. out of greed.
Their (agan-i) fire of jealousy is not (nivrai) extinguished nor are they able to (bujhaaee = extinguish) satisfy their (trisna) craving for satisfaction of desires.

 

ਹਰਿ ਸੇਵਾ ਬਿਨੁ ਏਹ ਫਲ ਲਾਗੇ ॥ ਨਾਨਕ ਪ੍ਰਭ ਬਿਸਰਤ ਮਰਿ ਜਮਹਿ ਅਭਾਗੇ ॥੯॥
Har sevā bin eh fal lāge. Nānak parabẖ bisraṯ mar jamėh abẖāge. ||9||

 

(Ih) these are (phal = fruits) the results of living (bin-u) without (har-i seyva = service of the Almighty) obeying Divine commands.
Those who (bisrat) forget commands of (prabh) the Almighty are (abhaagey) the unfortunate; (mar-i) dying to be (jamah-i) be born – again and again, says the fifth Nanak. 9.