SGGS pp 530-532, Devgandhaari M: 5, Shabads 13-23.

 

ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਮਨ ਗੁਰ ਮਿਲਿ ਨਾਮੁ ਅਰਾਧਿਓ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਮੰਗਲ ਰਸ, ਜੀਵਨ ਕਾ ਮੂਲੁ ਬਾਧਿਓ ॥੧॥ ਰਹਾਉ ॥

Man gur mil nām arāḏẖi▫o. Sūkẖ sahj ānanḏ mangal ras jīvan kā mūl bāḏẖi▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. One who (mil-i) finds the guru and follows his teachings to (araadhio) remember, and live by, (naam-u) Divine virtues and commands,

s/he (baadhio = builds) lays (mool-u = root) the foundation of (jeevan = life) not succumbing to vices in life and avoiding being in cycles of reincarnation on death; s/he (ras) relishes (sookh) peace, (sahaj aanand) joy with poise and (mangal) sings in joy, i.e. leads a life of peace and joy. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਦਾਸੁ ਕੀਨੋ ਕਾਟੇ ਮਾਇਆ ਫਾਧਿਓ ॥ ਭਾਉ ਭਗਤਿ ਗਾਇ ਗੁਣ ਗੋਬਿਦ ਜਮ ਕਾ ਮਾਰਗੁ ਸਾਧਿਓ ॥੧॥

Kar kirpā apunā ḏās kīno kāte mā▫i▫ā fāḏẖi▫o. Bẖā▫o bẖagaṯ gā▫e guṇ gobiḏ jam kā mārag sāḏẖi▫o. ||1||

 

The Almighty (kar-i kirpa) bestows grace (keeno) to make such a person (apuna = own) IT’s (daas-u) servant, i.e. motivates him/her to live by Divine virtues and commands, and (kaattey) cuts (phaadhio = noose) the bondage of (maaia) attachment to the world-play.

In (bhaau) loving (bhagat-i) devotion, s/he (gaaey) sings – and lives by – (gun) virtues of (gobind) the Master, and thus (saadhio = controls) avoids (maarag-u) the path that takes to (jam) the messenger of death. 1.

 

ਭਇਓ ਅਨੁਗ੍ਰਹੁ ਮਿਟਿਓ ਮੋਰਚਾ ਅਮੋਲ ਪਦਾਰਥੁ ਲਾਧਿਓ ॥ ਬਲਿਹਾਰੈ ਨਾਨਕ ਲਖ ਬੇਰਾ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਗਾਧਿਓ ॥੨॥੧੩॥

Bẖa▫i▫o anūgrahu miti▫o morcẖā amol paḏārath lāḏẖi▫o. Balihārai Nānak lakẖ berā mere ṯẖākur agam agāḏẖi▫o. ||2||13||

 

(Bhaio = happens) with the Master’s (anugrah-u) kindness, (morcha = rust) mask of other thoughts on the mind (mittio) is removed and (amol) the priceless (padaarath-u = commodity) gift – of Naam – (laadhio) is found within.

Says Nanak the fifth: I am (balihaarai) sacrifice (lakh) a hundred thousand (beyra) times for, i.e. for ever adore, (meyrey) my (tthaakur) Master who is so great as to be (agam) unreachable and unfathomable. 2. 13.

 

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Note: In this Shabad, the fifth Guru gives the method for advance on the spiritual path. It is sequentially given as praise Divine virtues, fix attention on the Almighty, follow guidance of the guru to remember Naam and comply with it. See the One Creator n all.

 

ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਮਾਈ ਜੋ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵੈ ॥ ਸਫਲ ਆਇਆ ਜੀਵਨ ਫਲੁ ਤਾ ਕੋ ਪਾਰਬ੍ਰਹਮ ਲਿਵ ਲਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5. Mā▫ī jo parabẖ ke gun gāvai. Safal ā▫i▫ā jīvan fal ṯā ko pārbarahm liv lāvai. ||1|| rahā▫o.   Composition of the fifth Guru in Rag Devgandhaari. O my (maaee) mother, please make me understand what happens to (jo) one who (gaavai) sings – and emulates – (gun) virtues of (prabh) the Master, S/he (liv laavai) focuses on virtues and commands of (paarbrahm) the Supreme Being, and gets (phal-u = fruit) the reward of (jeevan = life) not falling prey to vices; (ta ko) his/her (aaiaa = coming) human birth is (saphal) fruitful – for s/he accomplishes the purpose of human birth to unite with the Creator. 1. (Rahaau) dwell on this and contemplate.

ਸੁੰਦਰੁ ਸੁਘੜੁ ਸੂਰੁ ਸੋ ਬੇਤਾ, ਜੋ ਸਾਧੂ ਸੰਗੁ ਪਾਵੈ ॥ ਨਾਮੁ ਉਚਾਰੁ ਕਰੇ ਹਰਿ ਰਸਨਾ, ਬਹੁੜਿ ਨ ਜੋਨੀ ਧਾਵੈ ॥੧॥

Sunḏar sugẖaṛ sūr so beṯā jo sāḏẖū sang pāvai. Nām ucẖār kare har rasnā bahuṛ na jonī ḏẖāvai. ||1||

 

(Jo) one who (paavai) obtains (sang-u) the company of (sadhu) the guru – and follows his teachings, becomes (sundar-u = handsome) virtuous, (sugharr-u = well groomed) skilled, (soor-u = warrior) capable of overcoming vices and (beyta) aware of Divine virtues.

With (rasna) the tongue, s/he (uchaar-u karey = utters) remembers – and lives by (naam-u) Divine virtues and commands, and does not (dhaavai = run) get into further (joni) births. 1.

 

ਪੂਰਨ ਬ੍ਰਹਮੁ ਰਵਿਆ ਮਨ ਤਨ ਮਹਿ, ਆਨ ਨ ਦ੍ਰਿਸਟੀ ਆਵੈ ॥ ਨਰਕ ਰੋਗ ਨਹੀ ਹੋਵਤ ਜਨ ਸੰਗਿ ਨਾਨਕ ਜਿਸੁ ਲੜਿ ਲਾਵੈ॥੨॥੧੪॥

Pūran barahm ravi▫ā man ṯan mėh ān na ḏaristī āvai. Narak rog nahī hovaṯ jan sang Nānak jis laṛ lāvai. ||2||14||

 

Such a person has (pooran) the all-pervasive (brahm-u) Creator (ravia) present (mah-i) in (man) mind/thoughts and (tan) body/actions, and (dristti aavai) sees (aan na) none else.

(Rog) the suffering of (narak = hell) being put in cycles of reincarnation does not (hovat) happen (sang-i = with) by being in the company of such a (jan) devotee, (jis-u) whom the Master (laavai) attaches to (larr-i) garment – gives the company of the devotee. 2.14.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਚੰਚਲੁ ਸੁਪਨੈ ਹੀ ਉਰਝਾਇਓ ॥ ਇਤਨੀ ਨ ਬੂਝੈ, ਕਬਹੂ ਚਲਨਾ, ਬਿਕਲ ਭਇਓ ਸੰਗਿ ਮਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5. Cẖancẖal supnai hī urjẖā▫i▫o. Iṯnī na būjẖai kabhū cẖalnā bikal bẖa▫i▫o sang mā▫i▫o. ||1|| rahā▫o.   Composition of the fifth Guru in Raag Devgandhaari. (Chanchal) the unsteady mortal (urjhaaio) is entangled with fulfilment of desires (hi) even (supnai) in dreams. S/he does not (boojhai) understand even (itni) this much that (kab-hoo) someday s/he (chalna) has to depart from the world, and (bikal bhaio = is weak) succumbs (sang-i = with) to temptations in (maaio/maaia) the world-play. 1. (Rahaau) dwell on this and contemplate.

ਕੁਸਮ ਰੰਗ ਸੰਗ ਰਸਿ ਰਚਿਆ ਬਿਖਿਆ ਏਕ ਉਪਾਇਓ ॥ ਲੋਭ ਸੁਨੈ ਮਨਿ ਸੁਖੁ ਕਰਿ ਮਾਨੈ ਬੇਗਿ ਤਹਾ ਉਠਿ ਧਾਇਓ ॥੧॥

Kusam rang sang ras racẖi▫ā bikẖi▫ā ek upā▫i▫o. Lobẖ sunai man sukẖ kar mānai beg ṯahā uṯẖ ḏẖā▫i▫o. ||1||

 

S/he is (rachiaa) engrossed (sang) with the attractive, but short lasting, (rang) colour of (kusam = flower) the safflower, i.e. is tempted by transitory pleasures of (bikhia) vices, and makes only this (ek) one (upaaio) effort – tries to fall for vices.

Whenever s/he (sunai) hears of (lobh = greed) material gain somewhere, s/he (kar-i maanai) ==feels (sukh-u) happy and (beyg-i) quickly (utth-i ddhaaio) runs (tahaa) to that place. 1

ਫਿਰਤ ਫਿਰਤ ਬਹੁਤੁ ਸ੍ਰਮੁ ਪਾਇਓ ਸੰਤ ਦੁਆਰੈ ਆਇਓ ॥ ਕਰੀ ਕ੍ਰਿਪਾ ਪਾਰਬ੍ਰਹਮਿ ਸੁਆਮੀ ਨਾਨਕ ਲੀਓ ਸਮਾਇਓ ॥੨॥੧੫॥

Firaṯ firaṯ bahuṯ saram pā▫i▫o sanṯ ḏu▫ārai ā▫i▫o. Karī kirpā pārbarahm su▫āmī Nānak lī▫o samā▫i▫o. ||2||15||

 

But when s/he has (paaio) put in (bahut = plenty) maximum effort, gives up and (aaio) comes to (duaarai = gate) supplicate to (sant) the guru – for guidance.

Then (paarbrahm-i) the Supreme (suaami) Master (kari kirpa) bestows grace and (leeo samaaio) unites with IT-self, says Nanak the fifth. 2. 15.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਸਰਬ ਸੁਖਾ ਗੁਰ ਚਰਨਾ ॥ ਕਲਿਮਲ ਡਾਰਨ, ਮਨਹਿ ਸਧਾਰਨ, ਇਹ ਆਸਰ ਮੋਹਿ ਤਰਨਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5. Sarab sukẖā gur cẖarnā. Kalimal dāran manėh saḏẖāran ih āsar mohi ṯarnā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. (Sarab) all (sukhaa) the comforts, i.e. the most sought after comfort of union with the Creator, are obtained by being at (charna) the feet of, i.e. by obeying the guru.

This is (aasar) the support (moh-i) I need to (ddaaran = put away) banish (kalimal) evil thoughts and (sadhaaran) control (manah-i) of the mind, to (tarna = swim) get across the world-ocean. 1.

(Rahaau) dwell on this and contemplate.

 

ਪੂਜਾ ਅਰਚਾ ਸੇਵਾ ਬੰਦਨ ਇਹੈ ਟਹਲ ਮੋਹਿ ਕਰਨਾ ॥ ਬਿਗਸੈ ਮਨੁ ਹੋਵੈ ਪਰਗਾਸਾ ਬਹੁਰਿ ਨ ਗਰਭੈ ਪਰਨਾ ॥੧॥

Pūjā arcẖā sevā banḏan ihai tahal mohi karnā. Bigsai man hovai pargāsā bahur na garbẖai parnā. ||1||

 

(Moh-i) for me, (ihai) this (tahal = service) obedience to the guru is (karna) doing (pooja) worship and (archa) offering flowers/burning incense and (bandan) paying obeisance – to the deity, done by some people.

My (man) mind (bigsai) feels happy and (hovai pargaasa) enlightened – becomes aware of Divine virtues and commands as guide for life, and I will not (parnaa = be put) enter (garbhai) the womb, i.e. not be born, (bahur-i) again. 1.

 

ਸਫਲ ਮੂਰਤਿ ਪਰਸਉ ਸੰਤਨ ਕੀ ਇਹੈ ਧਿਆਨਾ ਧਰਨਾ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਠਾਕੁਰੁ ਨਾਨਕ ਕਉ ਪਰਿਓ ਸਾਧ ਕੀ ਸਰਨਾ ॥੨॥੧੬॥

Safal mūraṯ parsa▫o sanṯan kī ihai ḏẖi▫ānā ḏẖarnā. Bẖa▫i▫o kirpāl ṯẖākur Nānak ka▫o pari▫o sāḏẖ kī sarnā. ||2||16||

 

I (parsau = touch) should find (santan) the guru – and follow his teachings, (ihai) this is (dhiaana dharna) meditation, and worship of (moorat) the idol which people do for (sa-phal = fruit-ful) fulfilment of desires.

(Tthaakur) the Master (bhaio) is (kripaal-u) kind (kau) to the fifth Nanak, i.e. is kind to the obedient servant who (pario) placed him/her-self (saran) in the care of (saadh) the guru.  2. 16.

 

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Note: All humans have wishes and aspirations. These can be fulfilled by diligence while following the rules or laws. In the spiritual field human beings must follow the instructions given to the soul by the Creator before birth. Ordinary mortals cannot recall these and need guidance of the Guru who teaches to keep focus on the Almighty. Only then can we hope to experience peace and joy. This is the message of this Shabad by the fifth Guru.

 

 ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਅਪੁਨੇ ਹਰਿ ਪਹਿ ਬਿਨਤੀ ਕਹੀਐ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਨਦ ਮੰਗਲ ਨਿਧਿ ਸੂਖ ਸਹਜ ਸਿਧਿ ਲਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Apune har pėh binṯī kahī▫ai. Cẖār paḏārath anaḏ mangal niḏẖ sūkẖ sahj siḏẖ lahī▫ai. ||1|| rahā▫o.

 

 Composition of the fifth Guru in Raag Devgandhaari. We should (binti kaheeai) supplicate to (apuney = own) our (har-i) Almighty Master, i.e. live by Divine virtues and commands.

This way one (laheeai) obtains (chaar) the four (padaarath = commodities) gifts, (nidh-i = treasures) abundant (anad/anand) bliss, (mangal) joy, (sookh sahj) happiness with poise and (sidh-i) success – by way of union with the creator.  (Note: The four gifts are – of Dharam or performing duties, Arth or economic well-being, Kaam or fulfillment of desires/aspirations, and Mokh or emancipation from vices in life and from and reincarnation after death.  1.

(Rahaau) dwell on this and contemplate.

 

 ਮਾਨੁ ਤਿਆਗਿ ਹਰਿ ਚਰਨੀ ਲਾਗਉ ਤਿਸੁ ਪ੍ਰਭ ਅੰਚਲੁ ਗਹੀਐ ॥ ਆਂਚ ਨ ਲਾਗੈ ਅਗਨਿ ਸਾਗਰ ਤੇ ਸਰਨਿ ਸੁਆਮੀ ਕੀ ਅਹੀਐ ॥੧॥

Mān ṯi▫āg har cẖarnī lāga▫o ṯis parabẖ ancẖal gahī▫ai. Āʼncẖ na lāgai agan sāgar ṯe saran su▫āmī kī ahī▫ai. ||1||

 

We should (tiaag-i) give up (maan-u) vanity, (laagau) attach (charni) to the feet, i.e. submit to Commands, of (har-i) the Almighty and (gaheeai) hold on to (anchal) the garment, i.e. follow commands of (tis-u = that) the One (prabh) Master.

When one (aheeai) seeks (saran-i) sanctuary of (suaami) the Master, s/he does not (aanch laagai) feel the heat of (saagar) the ocean of (agan-i) fire, i.e. is unaffected by vices in the world-play. 1.

 

ਕੋਟਿ ਪਰਾਧ ਮਹਾ ਅਕ੍ਰਿਤਘਨ, ਬਹੁਰਿ ਬਹੁਰਿ ਪ੍ਰਭ ਸਹੀਐ ॥ ਕਰੁਣਾ ਮੈ ਪੂਰਨ ਪਰਮੇਸੁਰ ਨਾਨਕ ਤਿਸੁ ਸਰਨਹੀਐ ॥੨॥੧੭॥

Kot parāḏẖ mahā akriṯ▫gẖan bahur bahur parabẖ sahī▫ai. Karuṇā mai pūran parmesur Nānak ṯis saranhī▫ai. ||2||17||

 

(Prabh) the Master (saheeai = bears) tolerates (kott-i = crore/ten million) countless (praadh/apraadh) faults of even (mahaa = great) the stubborn (akritghan) thankless creatures (bahur-i bahur-i) again and again.

Says fifth Nanak: We should (saranheeai) seek sanctuary of (tis-u = that) such a (karuna mai) compassionate (parmeysur) Supreme Master, i.e. submit to IT’s care and obey IT’s commands – conduct ourselves naturally as should be done. 2. 17.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਗੁਰ ਕੇ ਚਰਨ ਰਿਦੈ ਪਰਵੇਸਾ ॥ ਰੋਗ ਸੋਗ ਸਭਿ ਦੂਖ ਬਿਨਾਸੇ ਉਤਰੇ ਸਗਲ ਕਲੇਸਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5. Gur ke cẖaran riḏai parvesā. Rog sog sabẖ ḏūkẖ bināse uṯre sagal kalesā. ||1|| rahā▫o.

 

One in whose (ridai) mind (charan) the feet (key) of the guru (parveysa) abide, i.e. who carries out commands of the guru,

(sabh-i) all his/her (rog) afflictions, (sog) sorrows and (dookh) faults (binaasey) are banished; (sagal) all his/her (kaleysa) strife – due to conflicts – (utrey) is removed. 1.

(Rahaau) dwell and contemplate on this.

 

ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਨਾਸਹਿ ਕੋਟਿ ਮਜਨ ਇਸਨਾਨਾ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਗਾਵਤ ਗੁਣ ਗੋਬਿੰਦ ਲਾਗੋ ਸਹਜਿ ਧਿਆਨਾ ॥੧॥

Janam janam ke kilbikẖ nāsėh kot majan isnānā. Nām niḏẖān gāvaṯ guṇ gobinḏ lāgo sahj ḏẖi▫ānā. ||1||

 

Living by the instructions of the guru is equal to taking (kott-i = crore/ten million) millions of (majan isnaana) baths at pilgrimages which people perform to wash out (kilbikh = sins) wrong-doings of (janam janam) numerous past births.

And with the teachings, one (gaavat = sings) obtains (nidhaan) the treasure of Naam – (gun) the virtues of (gobind) the Master, and (sahj-i) effortlessly (laago dhiaana) remains absorbed in IT. 1.

 

ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਦਾਸੁ ਕੀਨੋ ਬੰਧਨ ਤੋਰਿ ਨਿਰਾਰੇ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਜੀਵਾ ਤੇਰੀ ਬਾਣੀ ਨਾਨਕ ਦਾਸ ਬਲਿਹਾਰੇ ॥੨॥੧੮॥

Kar kirpā apunā ḏās kīno banḏẖan ṯor nirāre. Jap jap nām jīvā ṯerī baṇī Nānak ḏās balihāre. ||2||18||

 

The Almighty (kar-i kirpa) kindly (keeno) makes such a person (apuna = own) IT’s (daas-u) servant, i.e. motivates to live by Divine virtues and commands, (tor-i) breaking (bandhan) the bondage to the vices and (niraarey = different) keeping him/her away from them.

I (jeeva = live) am rejuvenated, i.e. I overcome vices, by (jap-i jap) remembering and conforming to Naam, (teyri) Your (baani = words) commands; (daas) the humble fifth Nanak (balihaarey = is sacrifice) adores You, O Master. 2. 18.

 

ਛਕੇ ੩ ॥

Cẖẖake 3.

 

This completes three (chhakey) groups of six Shabads each, making a total of eighteen Shabads of the fifth Guru so far.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਪ੍ਰਭ ਕੇ ਚਰਨ ਨਿਹਾਰਉ ॥ ਕਰਹੁ ਅਨੁਗ੍ਰਹੁ ਸੁਆਮੀ ਮੇਰੇ, ਮਨ ਤੇ ਕਬਹੁ ਨ ਡਾਰਉ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5. Mā▫ī parabẖ ke cẖaran nihāra▫o. Karahu anūgrahu su▫āmī mere man ṯe kabahu na dāra▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devghaari. O my (maai) mother, please guide me to (nihaarau = see) be at (charan) the feet (k-e) of, i.e. live in obedience to, (prabh) the Master.

O (meyrey) my (suaami) Master, please (karahu angrh-u) be kind that I (kabahu na) never (ddaarau = put away) take You out of my (man) mind. 1.

(Rahaau) dwell and contemplate on this.

 

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ਸਾਧੂ ਧੂਰਿ ਲਾਈ ਮੁਖਿ ਮਸਤਕਿ, ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਜਾਰਉ ॥ ਸਭ ਤੇ ਨੀਚੁ ਆਤਮ ਕਰਿ ਮਾਨਉ, ਮਨ ਮਹਿ ਇਹੁ ਸੁਖੁ ਧਾਰਉ ॥੧॥

Sāḏẖū ḏẖūr lā▫ī mukẖ masṯak kām kroḏẖ bikẖ jāra▫o. Sabẖ ṯe nīcẖ āṯam kar mān▫o man mėh ih sukẖ ḏẖāra▫o. ||1||

 

(Laaee = applied) with (dhoor-i) dust of the feet of, i.e. with obeying the teachings of, (saadhoo) the guru, I should (jaarau = burn) banish (bikh-u/vishai) the vices of (kaam) lust and (krodh) wrath.

I should (maanau) accept (aatam) the self to be (neech) lower (tey) than (sabh) all others, i.e. be humble; and (sukh-u dhaarau) be happy with (ih-u) this (mah-i) in (man) mind. 1.

 

ਗੁਨ ਗਾਵਹ ਠਾਕੁਰ ਅਬਿਨਾਸੀ ਕਲਮਲ ਸਗਲੇ ਝਾਰਉ ॥ ਨਾਮ ਨਿਧਾਨੁ ਨਾਨਕ ਦਾਨੁ ਪਾਵਉ ਕੰਠਿ ਲਾਇ ਉਰਿ ਧਾਰਉ ॥੨॥੧੯॥

Gun gāvah ṯẖākur abẖināsī kalmal sagle jẖāra▫o. Nām niḏẖān Nānak ḏān pāva▫o kanṯẖ lā▫e ur ḏẖāra▫o. ||2||19||

 

(Gaavah = singing) remembering – and emulating, (gun) the virtues of (abinaasi = imperishable) the eternal (tthaakur) Master, I should (jhaarau = dust off) banish (sagley) all (kalmal = wrongdoings) evil from the mind.

From the guru I (paavau) obtain (daan-u = alms) the benediction of (nidhaan-u) the treasure, i.e. of awareness, of (naam) Divine virtues and commands; I should (kantth-i laa-e = embrace) emulate and (dhaarau) keep them (ur-i) in mind. 2. 19.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਜੀਉ ਪੇਖਉ ਦਰਸੁ ਤੁਮਾਰਾ ॥ ਸੁੰਦਰ ਧਿਆਨੁ ਧਾਰੁ ਦਿਨੁ ਰੈਨੀ ਜੀਅ ਪ੍ਰਾਨ ਤੇ ਪਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5. Parabẖ jī▫o pekẖa▫o ḏaras ṯumārā. Sunḏar ḏẖi▫ān ḏẖār ḏin rainī jī▫a parān ṯe pi▫ārā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. O (jeeo) revered (prabh) Almighty, I wish to (peykahau) see (daras-u) the sight (tumaara) of You, i.e. I yearn to be aware of Your virtues and commands – as guide for life.

It is (sundar) a beautiful experience on which I (dhiaan-u dhaar-u) focus (din-u) day and (raini) night; it is (piaara) dearer to me (tey) than my (jeea) life and (praan) soul. 1. 

(Rahaau) dwell on this and contemplate.

 

ਸਾਸਤ੍ਰ ਬੇਦ ਪੁਰਾਨ ਅਵਿਲੋਕੇ ਸਿਮ੍ਰਿਤਿ ਤਤੁ ਬੀਚਾਰਾ ॥ ਦੀਨਾ ਨਾਥ ਪ੍ਰਾਨਪਤਿ ਪੂਰਨ ਭਵਜਲ ਉਧਰਨਹਾਰਾ ॥੧॥

Sāsṯar beḏ purān aviloke simriṯ ṯaṯ bīcẖārā. Ḏīnā nāth parānpaṯ pūran bẖavjal uḏẖranhārā. ||1||

 

I have  (avilokey = seen) studied (saastr) the Shastras, (beyd) Vedas, Puranas, and Smritis, i.e. all types of scriptures, and (beechaara) reflected on (tat-u) their essence – and learnt,

the way (udhranhaara = to be saved) to get across (bhavjal) the world-ocean is to live by the commands of (poora) the all-pervasive (praanpat-i = master of life) the Creator, the (naath) Master of (deena = poor) the hapless. 1.

 

ਆਦਿ ਜੁਗਾਦਿ ਭਗਤ ਜਨ ਸੇਵਕ ਤਾ ਕੀ ਬਿਖੈ ਅਧਾਰਾ ॥ ਤਿਨ ਜਨ ਕੀ ਧੂਰਿ ਬਾਛੈ ਨਿਤ ਨਾਨਕੁ ਪਰਮੇਸਰੁ ਦੇਵਨਹਾਰਾ ॥੨॥੨੦॥

Āḏ jugāḏ bẖagaṯ jan sevak ṯā kī bikẖai aḏẖārā. Ŧin jan kī ḏẖūr bācẖẖai niṯ Nānak parmesar ḏevanhārā. ||2||20||

 

(Jugaad-i) from the beginning of time, the (bhagat jan) the devotees have (seyvak = servants) lived in obedience of (aad-i) Primal Creator; IT has been (ta ki) their (adhaara = support) protection, from (bikhai/vishai) vices.

Nanak the fifth (baachhai) seeks (dhoor-i) the dust of the feet of (tin) those (jan) devotees, i.e. wishes to follow them, which (parameysar-u) the Supreme Master (deyvan-haara = can give) facilitates. 2. 20.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਤੇਰਾ ਜਨੁ ਰਾਮ ਰਸਾਇਣਿ ਮਾਤਾ ॥ ਪ੍ਰੇਮ ਰਸਾ ਨਿਧਿ ਜਾ ਕਉ ਉਪਜੀ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਤਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5. Ŧerā jan rām rasā▫iṇ māṯā. Parem rasā niḏẖ jā ka▫o upjī cẖẖod na kaṯhū jāṯā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. (teyera) Your (jan = servant) seeker is (maata) intoxicated (rasaain-i) with the elixir of (raam) the all-pervasive Almighty, i.e. is imbued with Divine virtues.

(Ja kau) one to whom this (rasaa) elixir (preym) of love, (nidh-i) the treasure of Divine virtues (upji) manifests, i.e. one who finds them within, s/he (na katahu) never (chhodd-i jaata = leaves) forgets them. 1.

(Rahaau) dwell on this and contemplate.

 

ਬੈਠਤ ਹਰਿ ਹਰਿ ਸੋਵਤ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸੁ ਭੋਜਨੁ ਖਾਤਾ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨੁ ਕੀਨੋ ਸਾਧੂ ਧੂਰੀ ਨਾਤਾ ॥੧॥

Baiṯẖaṯ har har sovaṯ har har har ras bẖojan kẖāṯā. Aṯẖsaṯẖ ṯirath majan kīno sāḏẖū ḏẖūrī nāṯā. ||1||

 

S/he remembers virtues and commands of (har-i har-i (har-i) the Almighty whether (baitthat = sitting) awake or (sovat) asleep; they are (ras-u = the elixir) the drink and (bhojan-u) food s/he (khaata = eats) consumes, i.e. these are his/her sustenance – the guide for life.

For him/her, (naataa) bath with (dhoori) the dust of the feet, i.e. obeying the guidance, of the guru, is (majan-u) the bath for which people take (atthsatth-i) at sixtyeight, i.e. all pilgrim centers. 1.

 

ਸਫਲੁ ਜਨਮੁ ਹਰਿ ਜਨ ਕਾ ਉਪਜਿਆ ਜਿਨਿ ਕੀਨੋ ਸਉਤੁ ਬਿਧਾਤਾ ॥ ਸਗਲ ਸਮੂਹ ਲੈ ਉਧਰੇ ਨਾਨਕ ਪੂਰਨ ਬ੍ਰਹਮੁ ਪਛਾਤਾ ॥੨॥੨੧॥

Safal janam har jan kā upji▫ā jin kīno sa▫uṯ biḏẖāṯā. Sagal samūh lai uḏẖre Nānak pūran barahm pacẖẖāṯā. ||2||21||

 

(Jin-i) one who (keeno) makes (bidhaata) the Creator his/her (saut = one who has children) parent, i.e. when the seeker obeys the Master like a child, (janam-u) human birth of that (jan) devotee of (har-i) the Almighty (upjia) becomes (saphal) successful – s/he is accepted for union with the Creator.

S/he (pachaata) discovers (pooran) the all-pervasive (brahm-u) Creator – becomes aware and lives by IT’s virtues and commands, and (udhrai) is saved, (lai) taking with him/her (sagal) all (samooh) multitudes – who follow his/her example. 2. 21.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਪਾਈਐ ॥ ਅਨਿਕ ਪ੍ਰਕਾਰ ਫਿਰਤ ਬਿਲਲਾਤੇ ਮਿਲਤ ਨਹੀ ਗੋਸਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5. Mā▫ī gur bin gi▫ān na pā▫ī▫ai. Anik parkār firaṯ billāṯe milaṯ nahī gosā▫ī▫ai. ||1|| rahā▫o.

 

Composition by the fifth Guru in Raag Devgandhaari. O my (maai) mother, please give me the understanding that (giaan = knowledge) awareness of Divine virtues is not (paaeeai) obtained (bin-u) without the guru.

One may (phirat) wander (bil-laatey) moaning with frustration while making efforts of (anik) numerous (prakaar) types, but cannot (milat) find (gosaaeeai = Master of the universe) the Almighty – without the guru’s guidance. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੋਹ ਰੋਗ ਸੋਗ ਤਨੁ ਬਾਧਿਓ ਬਹੁ ਜੋਨੀ ਭਰਮਾਈਐ ॥ ਟਿਕਨੁ ਨ ਪਾਵੈ ਬਿਨੁ ਸਤਸੰਗਤਿ ਕਿਸੁ ਆਗੈ ਜਾਇ ਰੂਆਈਐ ॥੧॥

Moh rog sog ṯan bāḏẖi▫o baho jonī bẖarmā▫ī▫ai. Tikan na pāvai bin saṯsangaṯ kis āgai jā▫e rū▫ā▫ī▫ai. ||1||

 

(Tan = body) the mortal is (baadhio) in bondage to (moh) attachment to the world-play resulting in (rog) afflictions and (sog) sorrow; s/he (bharmaaeeai = made to wander) goes through births in (bahu) numerous (joni) life forms.

The soul (na paava) does not get to (tikan-u) settle down – by way of union with the Creator, (bin-u) without taking part in (satsangat-i) holy congregation; but (aagai = in front of) to (kis-u) whom can one (jaa-e) go and (rooaaeeai) wail, i.e. it is one’s own fault not to learn the guru’s teachings in holy congregation and follow them. 1.

 

ਕਰੈ ਅਨੁਗ੍ਰਹੁ ਸੁਆਮੀ ਮੇਰਾ ਸਾਧ ਚਰਨ ਚਿਤੁ ਲਾਈਐ ॥ ਸੰਕਟ ਘੋਰ ਕਟੇ ਖਿਨ ਭੀਤਰਿ ਨਾਨਕ ਹਰਿ ਦਰਸਿ ਸਮਾਈਐ ॥੨॥੨੨॥

Karai anūgrahu su▫āmī merā sāḏẖ cẖaran cẖiṯ lā▫ī▫ai. Sankat gẖor kate kẖin bẖīṯar Nānak har ḏaras samā▫ī▫ai. ||2||22||

 

When (meyra = my) the (suaami) Master (karai anugrah-u) is kind, then one (laaeeai) puts (chit-u) the mind on (charan) the feet of (saadh) the guru, i.e. finds the guru and pays attention to his teachings.

Then (ghor) the terrible (sankat) suffering – of remaining in cycles of reincarnation – (kattey = cut) is obviated (bheetar-i) in (khin) a moment, i.e. the Almighty takes no time to decide; and in life, one is (smaaeeai) absorbed in (daras = sight) virtues of (har-i) says the fifth Nanak. 2. 22.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਠਾਕੁਰ ਹੋਏ ਆਪਿ ਦਇਆਲ ॥ ਭਈ ਕਲਿਆਣ ਅਨੰਦ ਰੂਪ ਹੋਈ ਹੈ ਉਬਰੇ ਬਾਲ ਗੁਪਾਲ ॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5. Ŧẖākur ho▫e āp ḏa▫i▫āl. Bẖa▫ī kali▫āṇ anand rūp ho▫ī hai ubre bāl gupāl. Rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. When (tthaakur) the Master is (aap-i) IT-self (daiaal = compassionate) kind, to deliver from afflictions,

then (bhaee = happens) one experiences (kaliaan) happiness (hoee hai) becoming (roop) embodiment of (anand) bliss; one who acts as an innocent (baal) child of (gupaal) the Sustainer, (ubrey = rises above) is saved.

(Rahaau) dwell on this and contemplate.

 

ਦੁਇ ਕਰ ਜੋੜਿ ਕਰੀ ਬੇਨੰਤੀ ਪਾਰਬ੍ਰਹਮੁ ਮਨਿ ਧਿਆਇਆ ॥ ਹਾਥੁ ਦੇਇ ਰਾਖੇ ਪਰਮੇਸੁਰਿ ਸਗਲਾ ਦੁਰਤੁ ਮਿਟਾਇਆ ॥੧॥

Ḏu▫e kar joṛ karī benanṯī pārbarahm man ḏẖi▫ā▫i▫ā. Hāth ḏe▫e rākẖe parmesur saglā ḏuraṯ mitā▫i▫ā. ||1||

 

One who (jorr-i) folding (duey) both (kar) hands (kari b-enanti) supplicates and (dhiaaia) remembers (paarbrahm) the Supreme Being (man-i) in the mind, i.e. humbly invokes the Almighty,

(parameysur-i) the Supreme Master (raakh-e) protects him/her (deye-i) giving (haath-u) IT’s hand and (sagla = all) totally (mittaaia = erased) removes (durat-u) evil from the mind. 1.

 

ਵਰ ਨਾਰੀ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ਠਾਕੁਰ ਕਾ ਜੈਕਾਰੁ ॥ ਕਹੁ ਨਾਨਕ ਜਨ ਕਉ ਬਲਿ ਜਾਈਐ ਜੋ ਸਭਨਾ ਕਰੇ ਉਧਾਰੁ ॥੨॥੨੩॥

var nārī mil mangal gā▫i▫ā ṯẖākur kā jaikār.

Kaho Nānak jan ka▫o bal jā▫ī▫ai jo sabẖnā kare uḏẖār. ||2||23||

 

(Var = husband) men and (naari = wife) women (mil-i) together, i.e. in holy congregation, (gaaia) sing (mangal) songs of joy and (jaikaar-u) praise (tthaakur) the Master.

(Kahu) says the fifth Nanak: I (bal-i jaaeeai = am sacrifice) adore (jan = servant) one who obeys the Master; it is s/he (jo) who (karey udhaar-u) saves (sabhna) all those, i.e. numerous others, who follow his/her example. 2. 23.

 

SGGS pp 528-530, Devgandhaari M: 5, Shabads 1-12.

 

 

ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ਘਰੁ ੨  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏevganḏẖārī mėhlā 5 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 5) the fifth Guru in Raag Devgandhaari, (ghar-u 2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਮਾਈ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥ ਪ੍ਰਭੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਕਮਲੁ ਪਰਗਾਸੇ, ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ॥੧॥ ਰਹਾਉ ॥

Mā▫ī gur cẖarṇī cẖiṯ lā▫ī▫ai.  Parabẖ ho▫e kirpāl kamal pargāse saḏā saḏā har ḏẖi▫ā▫ī▫ai. ||1|| rahā▫o.

 

O my (maaee) mother guide me to (laaeeai) engage (chit-u) the mind on (charni) feet of the guru, i.e. humbly submit to the guru’s teachings.

When (prabh-u) the Master (hoey) is (kripaal-u) kind – to motivate to follow the guru’s teachings, (kamal-u = lotus) the mind-lotus (pargaasey) is enlightened – the darkness caused by other thoughts leaves, and one (sadaa sadaa) for ever (dhiaaeeai) pays attention to virtues and commands of (har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਅੰਤਰਿ ਏਕੋ, ਬਾਹਰਿ ਏਕੋ, ਸਭ ਮਹਿ ਏਕੁ ਸਮਾਈਐ ॥ ਘਟਿ ਅਵਘਟਿ ਰਵਿਆ ਸਭ ਠਾਈ, ਹਰਿ ਪੂਰਨ ਬ੍ਰਹਮੁ ਦਿਖਾਈਐ ॥੧॥

Anṯar eko bāhar eko sabẖ mėh ek samā▫ī▫ai.  Gẖat avgẖat ravi▫ā sabẖ ṯẖā▫ī har pūran barahm ḏikẖā▫ī▫ai. ||1||

 

Then one realizes that: (Eyko) the One Master pervades (anatar-i) within and (baahar-i) outside, and that IT (samaaeeai) is present (mah-i) in (sabh) all.

(Har-i) the Almighty (raviaa) pervades (sabh) all (tthaai) places, (ghatt-i = normal place) easy or (avghatt-i) difficult, i.e. is with the creature under all conditions; (brahm-u) the Creator (pooran = fills) is present and (dikhaaeeai) manifests in nature. 1.

 

ਉਸਤਤਿ ਕਰਹਿ ਸੇਵਕ ਮੁਨਿ ਕੇਤੇ, ਤੇਰਾ ਅੰਤੁ ਨ ਕਤਹੂ ਪਾਈਐ ॥ ਸੁਖਦਾਤੇ ਦੁਖ ਭੰਜਨ ਸੁਆਮੀ, ਜਨ ਨਾਨਕ ਸਦ ਬਲਿ ਜਾਈਐ ॥੨॥੧॥

Usṯaṯ karahi sevak mun keṯe ṯerā anṯ na kaṯhū pā▫ī▫ai. Sukẖ▫ḏāṯe ḏukẖ bẖanjan su▫āmī jan Nānak saḏ bal jā▫ī▫ai. ||2||1||

 

(Keytey) numerous (seyvak = servants) seekers and (mun-i) sages (ustat karah-i) praise You, but no one can (paaeeai = find) know (teyra) Your (ant-u = limits) worth – what You are.

However, we experience You, (suaami) the Master, as (sukhdaatey) giver of comforts and (bhanjan) destroyer of (dukh) distress; I (sad) ever (bal-i jaaeeai = am sacrifice) adore You, says (jan) the humble fifth Nanak. 2. 1.

 

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ਦੇਵਗੰਧਾਰੀ ॥ ਮਾਈ ਹੋਨਹਾਰ ਸੋ ਹੋਈਐ ॥ ਰਾਚਿ ਰਹਿਓ ਰਚਨਾ ਪ੍ਰਭੁ ਅਪਨੀ, ਕਹਾ ਲਾਭੁ ਕਹਾ ਖੋਈਐ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Mā▫ī honhār so ho▫ī▫ai.  Rācẖ rahi▫o racẖnā parabẖ apnī kahā lābẖ kahā kẖo▫ī▫ai. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O my (maaee) mother, please teach to understand that (honhaar) whatever is ordained to happen, (so) that (hoee-hai) happens.

(Prabh-u) the Almighty is (raach-i rahio) involved with (rachna) the creation – watching it; there is (laabh-u) profit (kahaa) somewhere and sometimes (khoeeai) loss (kahaa) somewhere, i.e. IT gives the creatures comfort or pain based on their deeds. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਹ ਫੂਲਹਿ ਆਨੰਦ ਬਿਖੈ ਸੋਗ, ਕਬ ਹਸਨੋ ਕਬ ਰੋਈਐ ॥ ਕਬਹੂ ਮੈਲੁ ਭਰੇ ਅਭਿਮਾਨੀ, ਕਬ ਸਾਧੂ ਸੰਗਿ ਧੋਈਐ ॥੧॥

Kah fūlėh ānanḏ bikẖai sog kab hasno kab ro▫ī▫ai.  Kabhū mail bẖare abẖimānī kab sāḏẖū sang ḏẖo▫ī▫ai. ||1||

 

(Kah) somewhere the creatures are (phoolah-i) inflated with (anand) pleasures of (bikhai) vices and somewhere there is (sog) sorrow; (kab) sometimes there is (hasno = laughing) happiness and sometimes (roeeai = weeping) sadness.

(Abhimaani) in ego, (kabahu = sometimes) some people are (bharey = filled) engrossed in (mail-u = dirt) vices and (kab) sometimes they (dhooeeai = wash) shed the vices (sang-i) in the company of (saadhu) the guru – by following his teachings. 1. 

 

ਕੋਇ ਨ ਮੇਟੈ ਪ੍ਰਭ ਕਾ ਕੀਆ ਦੂਸਰ ਨਾਹੀ ਅਲੋਈਐ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਗੁਰ ਬਲਿਹਾਰੀ ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਖਿ ਸੋਈਐ ॥੨॥੨॥

Ko▫e na metai parabẖ kā kī▫ā ḏūsar nāhī alo▫ī▫ai.  Kaho Nānak ṯis gur balihārī jih parsāḏ sukẖ so▫ī▫ai. ||2||2||

 

All this happens by Divine will: (Koey na) no one can (meyttai) erase (keeaa = doing) the will of (prabh) the Master; we can (aloeeai) see none (doosra) other – who can do this.

(Kah-u) say O Nanak the fifth: I (balihaari = am sacrifice) adore the guru (jis-u) by whose (prasaad-i = grace) guidance – I have understood this and (soeeai) sleep in, i.e. am at, (sukh-i) peace. 2. 2.

 

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ਦੇਵਗੰਧਾਰੀ ॥ ਮਾਈ ਸੁਨਤ ਸੋਚ ਭੈ ਡਰਤ ॥ ਮੇਰ ਤੇਰ ਤਜਉ ਅਭਿਮਾਨਾ, ਸਰਨਿ ਸੁਆਮੀ ਕੀ ਪਰਤ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Mā▫ī sunaṯ socẖ bẖai daraṯ.  Mer ṯer ṯaja▫o abẖimānā saran su▫āmī kī paraṯ. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O my (maaee) mother, (sunat) hearing and (soch) contemplating the powers of the Almighty, I am in (bhai) awe and (darat) fear, i.e. am motivated to accept Divine will.

I have (tajau) given up my (abhimaana) ego and the distinction between (m-er) self and (t-er = your) others, and have (parat = put) submitted myself (saran-i) to the care of (suaami) the Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੋ ਜੋ ਕਹੈ ਸੋਈ ਭਲ ਮਾਨਉ, ਨਾਹਿ ਨ ਕਾ ਬੋਲ ਕਰਤ ॥ ਨਿਮਖ ਨ ਬਿਸਰਉ ਹੀਏ ਮੋਰੇ ਤੇ, ਬਿਸਰਤ ਜਾਈ ਹਉ ਮਰਤ ॥੧॥

Jo jo kahai so▫ī bẖal mān▫o nāhi na kā bol karaṯ.  Nimakẖ na bisara▫o hī▫e more ṯe bisraṯ jā▫ī ha▫o maraṯ. ||1||

 

 (Jo jo) whatever the Master (kahai) says I (maanau) accept that (bhal = good) happily and (naah-i karat) do not utter (na ka – of no) a negative (bol) a word, i.e. I do not disobey Divine commands – the laws of nature.

I do not (bisrau) forget IT (tey) from (morey) my (hee-ey) mind even for (nimakh) a moment; I would (marat) die if IT is (bisrat jaaee) forgotten, i.e. I would succumb to vices if I neglect to obey the Master/violate the laws of nature. 1.

 

ਸੁਖਦਾਈ ਪੂਰਨ ਪ੍ਰਭੁ ਕਰਤਾ, ਮੇਰੀ ਬਹੁਤੁ ਇਆਨਪ ਜਰਤ ॥ ਨਿਰਗੁਨਿ ਕਰੂਪਿ ਕੁਲਹੀਣ ਨਾਨਕ ਹਉ, ਅਨਦ ਰੂਪ ਸੁਆਮੀ ਭਰਤ ॥੨॥੩॥

Sukẖ▫ḏā▫ī pūran parabẖ karṯā merī bahuṯ i▫ānap jaraṯ.  Nirgun karūp kulhīṇ Nānak ha▫o anaḏ rūp su▫āmī bẖaraṯ. ||2||3||

 

(Prabh-u) the Almighty (karta) Creator is (pooran) present everywhere, is (sukhdaaee = giver of comfort) the source of happiness and is kind to (jarat) tolerate my (bahut = great) utter (iaanap) ignorance/immaturity.

Says the fifth Nanak: (Hau) I am (nirgun) a virtue-less, (karoop-i) ugly woman-soul, (kul-heen = without good lineage) have low status, but the (bharat = spouse) Almighty-spouse (suaami) Master is (roop) the embodiment of (anad/anand) bliss, i.e. has all the virtues, and has still accepted me – as wife, i.e. for union. 2. 3.

 

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ਦੇਵਗੰਧਾਰੀ ॥ ਮਨ ਹਰਿ ਕੀਰਤਿ ਕਰਿ ਸਦਹੂੰ ॥ ਗਾਵਤ ਸੁਨਤ ਜਪਤ ਉਧਾਰੈ ਬਰਨ ਅਬਰਨਾ ਸਭਹੂੰ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Man har kīraṯ kar saḏahūʼn.  Gāvaṯ sunaṯ japaṯ uḏẖārai baran abranā sabẖahūʼn. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O my (man-i) mind, (sad-hoo’n) ever (keerat-i kar-i) praise, i.e. live by virtues and commands of (har-i) the Almighty.

Those who (gaavat) sing, (sunat) listen to and (japat) remember/emulate Divine virtues, IT (udhaarai = saves) lifts (sabh-hoo’n) all of them, be they of so called (baran = caste) high caste or (abarna = without caste) low caste. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਹ ਤੇ ਉਪਜਿਓ ਤਹੀ ਸਮਾਇਓ, ਇਹ ਬਿਧਿ ਜਾਨੀ ਤਬਹੂੰ ॥ ਜਹਾ ਜਹਾ ਇਹ ਦੇਹੀ ਧਾਰੀ ਰਹਨੁ ਨ ਪਾਇਓ ਕਬਹੂੰ ॥੧॥

Jah ṯe upji▫o ṯahī samā▫i▫o ih biḏẖ jānī ṯabahūʼn.  Jahā jahā ih ḏehī ḏẖārī rahan na pā▫i▫o kabahūʼn. ||1||

 

(Tabahoo’n) only then, i.e. by contemplating Divine virtues, one (jaani) understands (bidh-i = method) the process that the soul (samaaio = merges) gets back (tahi) there (tey) from (jah) where it (upjio = created) comes.

(Jahaa jahaa) whenever (ih) it (dhaar-i = took) is born into (deyhi) a body, it (na kabahoo-n) never (paaio) remains there, i.e. the soul keeps taking births and leaving the body. 1.

 

ਸੁਖੁ ਆਇਓ ਭੈ ਭਰਮ ਬਿਨਾਸੇ ਕ੍ਰਿਪਾਲ ਹੂਏ ਪ੍ਰਭ ਜਬਹੂ ॥ ਕਹੁ ਨਾਨਕ ਮੇਰੇ ਪੂਰੇ ਮਨੋਰਥ ਸਾਧਸੰਗਿ ਤਜਿ ਲਬਹੂੰ ॥੨॥੪॥

Sukẖ ā▫i▫o bẖai bẖaram bināse kirpāl hū▫e parabẖ jabhū.  Kaho Nānak mere pūre manorath sāḏẖsang ṯaj labahūʼn. ||2||4||

 

(Sukh) comfort (aaio) comes, i.e. the soul is emancipated from births and deaths (jab-hoo’n) 

when (prabh) the Master (hooey) is (kripaal) kind, i.e. bestows grace.

Say o fifth Nanak: My (manorath) objectives – of finding the Master within – are (poor-e) accomplished by joining (saadhsang-i) holy congregation where I learn to (taj-i) give up (lab-hoo’n = possessiveness) attachment to the world-play. 2. 4.

 

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Note: The message from this Shabad by the fifth Guru is that the best way to obtain approval of the Almighty is to obey IT with humility. This is best done by following the example of the seekers.

 

ਦੇਵਗੰਧਾਰੀ ॥ ਮਨ ਜਿਉ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥ ਨੀਚਹੁ ਨੀਚੁ ਨੀਚੁ ਅਤਿ ਨਾਨ੍ਹ੍ਹਾ ਹੋਇ ਗਰੀਬੁ ਬੁਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Man ji▫o apune parabẖ bẖāva▫o.  Nīcẖahu nīcẖ nīcẖ aṯ nānĥā ho▫e garīb bulāva▫o. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O my (man) mind/being, act such (jio) by which I (bhaavau) may be approved by (prabh) the Master (apuney = own) of all.

Be (neech-u) lowly of (neechahau) the lowliest, and (at-i) very (naanhaa) small, i.e. totally obliterating ego, (bulaavau = call) supplicate (hoey = being) as (gareeb-u = poor) a humble person. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਅਡੰਬਰ ਮਾਇਆ ਕੇ ਬਿਰਥੇ, ਤਾ ਸਿਉ ਪ੍ਰੀਤਿ ਘਟਾਵਉ ॥ ਜਿਉ ਅਪੁਨੋ ਸੁਆਮੀ ਸੁਖੁ ਮਾਨੈ, ਤਾ ਮਹਿ ਸੋਭਾ ਪਾਵਉ ॥੧॥

Anik adambar mā▫i▫ā ke birthe ṯā si▫o parīṯ gẖatāva▫o.  Ji▫o apuno su▫āmī sukẖ mānai ṯā mėh sobẖā pāva▫o. ||1||

 

There are (anik) numerous methods of (addambar) display of devotion by acting in (maaia) ego; they are (birthey) of no use, so (ghattaavu = reduce) give up (preet-i = love) attachment 

(sio) to (ta) them.

Act (jio) such as (apuney = your) the (suaami) Master (sukh-u maanai = has comfort) is pleased; you will (paavau) obtain (sobhaa) glory (mah-i) in (ta) that, i.e. that is way to receive the honour of union with the Creator. 1.

 

ਦਾਸਨ ਦਾਸ ਰੇਣੁ ਦਾਸਨ ਕੀ ਜਨ ਕੀ ਟਹਲ ਕਮਾਵਉ ॥ ਸਰਬ ਸੂਖ ਬਡਿਆਈ ਨਾਨਕ ਜੀਵਉ ਮੁਖਹੁ ਬੁਲਾਵਉ ॥੨॥੫॥

Ḏāsan ḏās reṇ ḏāsan kī jan kī tahal kamāva▫o. Sarab sūkẖ badi▫ā▫ī Nānak jīva▫o mukẖahu bulāva▫o. ||2||5||

 

Be (daas) the servant of (daasan) the servants/seekers of the Almighty, seek (reyn-u) the dust of the feet of (jan = servants) the seekers and (ttahal kamaavu) serve, i.e. respect them and follow their example.

Says fifth Nanak: I am (jeevau = live) rejuvenated (bulaavau = calling) by invoking the Master (mukhahu) with the mouth, i.e. praising the virtues of the Master; that for me is (sarab) all (sookh) comforts and (baddiaai) glory. 2. 5.

 

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ਦੇਵਗੰਧਾਰੀ ॥ ਪ੍ਰਭ ਜੀ ਤਉ ਪ੍ਰਸਾਦਿ ਭ੍ਰਮੁ ਡਾਰਿਓ ॥ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਸਭੁ ਕੋ ਅਪਨਾ, ਮਨ ਮਹਿ ਇਹੈ ਬੀਚਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Parabẖ jī ṯa▫o parsāḏ bẖaram ḏāri▫o.  Ŧumrī kirpā ṯe sabẖ ko apnā man mėh ihai bīcẖāri▫o. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O (ji) revered (prabh) Master, (tau) with Your (prasaad-i) grace I have (ddaario) shed (bhram-u) the delusion – of distinction between the self and others.

(Tey) with (tumri) Your (kripa = kindness) grace, I now (beechaario = think) treat (sabh-u ko) every one as (apnaa) my own (mah-i) in my (man) mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੋਟਿ ਪਰਾਧ ਮਿਟੇ ਤੇਰੀ ਸੇਵਾ, ਦਰਸਨਿ ਦੂਖੁ ਉਤਾਰਿਓ ॥ ਨਾਮੁ ਜਪਤ ਮਹਾ ਸੁਖੁ ਪਾਇਓ, ਚਿੰਤਾ ਰੋਗੁ ਬਿਦਾਰਿਓ ॥੧॥

Kot parāḏẖ mite ṯerī sevā ḏarsan ḏūkẖ uṯāri▫o.  Nām japaṯ mahā sukẖ pā▫i▫o cẖinṯā rog biḏāri▫o. ||1||

 

(Kott-i = crore/ten million) countless (praadh/apraadh) faults (mittey = erased) are obviated with (teyri) Your (seyva) service, i.e. by being in Your obedience; and (darsan-i) seeing, i.e. by taking Your virtues and commands as guide for life, (dookh = distress) the toil to find You (utaario = removed) ends.

(Japat) remembering to live by (naam-u) Divine virtues and commands, one (paaio) attains (maha) the great (sukh-u) comfort – of finding You; all (rog) the afflictions and (chinta) worries (bidaario) are banished. 1.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਝੂਠੁ ਨਿੰਦਾ ਸਾਧੂ ਸੰਗਿ ਬਿਸਾਰਿਓ ॥ ਮਾਇਆ ਬੰਧ ਕਾਟੇ ਕਿਰਪਾ ਨਿਧਿ ਨਾਨਕ ਆਪਿ ਉਧਾਰਿਓ ॥੨॥੬॥

Kām kroḏẖ lobẖ jẖūṯẖ ninḏā sāḏẖū sang bisāri▫o.  Mā▫i▫ā banḏẖ kāte kirpā niḏẖ Nānak āp uḏẖāri▫o. ||2||6||

 

With Your grace one finds the guru and (sang-i) in the company/guidance of (saadhoo) the guru, (bisaario = forgets) gives up the vices of (kaam-u) lust, (krodh-u) wrath, (lobh-u) greed, (jhootth-u) falsehood and (ninda) slander – which act as impediments to finding you within.

(Kirpa nidh-i = treasure of kindness) the gracious Almighty (aap-i) IT-self (kaattey) cuts these (bandh) bondages to (maaia) the world-play and (udhaario) frees from them, says the fifth Nanak. 2. 6.

 

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Note: It is human nature to think one can do what one likes. However, a little contemplation would show that the Almighty controls everything. One should therefore give up ego and submit to Divine will, says the fifth Guru in this Shabad.

 

ਦੇਵਗੰਧਾਰੀ ॥ ਮਨ ਸਗਲ ਸਿਆਨਪ ਰਹੀ ॥ ਕਰਨ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ, ਨਾਨਕ ਓਟ ਗਹੀ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī.  Man sagal si▫ānap rahī.  Karan karāvanhār su▫āmī Nānak ot gahī. ||1|| rahā▫o.

 

Composition in Raag Devgandhaari. O my (man) mind, I have (rahee) given up (sagal) all 

(siaanap) wisdom.

I have realized that (suaami) the Master (karan) does and (karaavanhaar) causes to do whatever IT desires; we should (gahi = hold) take IT’s (ott) protection, i.e. place ourselves in care and obedience of the Almighty, says fifth Nanak. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਪੁ ਮੇਟਿ ਪਏ ਸਰਣਾਈ, ਇਹ ਮਤਿ ਸਾਧੂ ਕਹੀ ॥ ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਮਾਨਿ ਸੁਖੁ ਪਾਇਆ ਭਰਮੁ ਅਧੇਰਾ ਲਹੀ ॥੧॥

Āp met pa▫e sarṇā▫ī ih maṯ sāḏẖū kahī.  Parabẖ kī āgi▫ā mān sukẖ pā▫i▫ā bẖaram aḏẖerā lahī. ||1||

 

(Meytt-i) efface (aap-u = self) ego and (paey) place the self (sarnaaee = sanctuary) in the care and obedience of the Master; (ih) this (mat-i) is the counsel (sadhoo) the guru (kahi = said) has given.

(Sukh-u) peace is (paaia) attained (maan-i) by obeying (aagia) commands of (prabh) the Master when (adheyra/andheyra = darkness) ignorance caused by (bharam-u) delusion – that I can do what I like – (lahi) is removed. 1.

 

ਜਾਨ ਪ੍ਰਬੀਨ ਸੁਆਮੀ ਪ੍ਰਭ ਮੇਰੇ, ਸਰਣਿ ਤੁਮਾਰੀ ਅਹੀ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰੇ ਕੁਦਰਤਿ ਕੀਮ ਨ ਪਹੀ ॥੨॥੭॥

Jān parbīn su▫āmī parabẖ mere saraṇ ṯumārī ahī.  Kẖin mėh thāp uthāpanhāre kuḏraṯ kīm na pahī. ||2||7||

 

O (meyrey) my (jaan = knowing) Omniscient and (prabeen = accomplished, skilled) Omnipotent (suaami) Master, I (ahi) have sought (tumaari) Your (saran-I = santuary) care and obedience.

Your (kudrat-i) powers cannot (keem pahi = estimated) be known; You (thaap-i) create and (uthaapanhaarey) can destroy (mah-i) in (khin) a moment, i.e. at will. 2. 7.

 

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ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਪ੍ਰਾਨ ਪ੍ਰਭੂ ਸੁਖਦਾਤੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਾਹੂ ਜਾਤੇ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī mėhlā 5.  Har parān parabẖū sukẖ▫ḏāṯe.  Gur parsāḏ kāhū jāṯe. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. O (har-i) Almighty (prabhu) Master, You are the (praan = life) the Creator and (sukhdaatey = giver of comfort) the Sustainer.

(Kaahoo) some rare person (jaatey) learns this (gur prasadd-i) with the guru’s grace/guidance. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਤੁਮਾਰੇ ਤੁਮਰੇ ਪ੍ਰੀਤਮ, ਤਿਨ ਕਉ ਕਾਲ ਨ ਖਾਤੇ ॥ ਰੰਗਿ ਤੁਮਾਰੈ ਲਾਲ ਭਏ ਹੈ, ਰਾਮ ਨਾਮ ਰਸਿ ਮਾਤੇ ॥੧॥

Sanṯ ṯumāre ṯumre parīṯam ṯin ka▫o kāl na kẖāṯe.  Rang ṯumārai lāl bẖa▫e hai rām nām ras māṯe. ||1||

 

 (Kaal) the messengers of death do not (khaatey = eat) punish (tin kau) those (sant = saints) devotees of (tumaarey) Yours who remain (tumr-e) Yours, i.e. who do not waver in obeying Divine commands, o (preetam) Beloved Master.

They (bhaey) become of (laal) red color of love, i.e. are imbued, (rang-i) with Your virtues, (maat-e) intoxicated (ras-i) with the elixir of (naam) virtues of You, (raam) the all-pervasive Master. 1.

 

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ਮਹਾ ਕਿਲਬਿਖ ਕੋਟਿ ਦੋਖ ਰੋਗਾ, ਪ੍ਰਭ ਦ੍ਰਿਸਟਿ ਤੁਹਾਰੀ ਹਾਤੇ ॥ ਸੋਵਤ ਜਾਗਿ ਹਰਿ ਹਰਿ ਹਰਿ ਗਾਇਆ ਨਾਨਕ ਗੁਰ ਚਰਨ ਪਰਾਤੇ ॥੨॥੮॥

Mahā kilbikẖ kot ḏokẖ rogā parabẖ ḏarisat ṯuhārī hāṯe.  Sovaṯ jāg har har har gā▫i▫ā Nānak gur cẖaran parāṯe. ||2||8||

 

(Mahaa = great) the powerful (kilbikh = vices) temptations and the resultant (kott-i = crores/millions) countless (dokh) faults and (roga) afflictions (haatey = killed) are banished with (tuhaari) Your (dristt-i = sight) grace, o (prabh) Master.

The devotees (praatey) place themselves at (charan) the feet of, i.e. obey, the guru whether (sovat) asleep or (jaagat) awake, i.e. at all time; they (gaaiaa = sing) remember the virtues and commands of (har-i har-i har-i) the Almighty – and banish the afflictions -, says the fifth Nanak. 2. 8.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਸੋ ਪ੍ਰਭੁ ਜਤ ਕਤ ਪੇਖਿਓ ਨੈਣੀ ॥ ਸੁਖਦਾਈ ਜੀਅਨ ਕੋ ਦਾਤਾ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕੀ ਬੈਣੀ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5.  So parabẖ jaṯ kaṯ pekẖi▫o naiṇī.  Sukẖ▫ḏā▫ī jī▫an ko ḏāṯā amriṯ jā kī baiṇī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. My (naini) eyes (peykhio) see (so = that) the One (prabh-u) Master (jat kat) everywhere.

IT is (sukhdaai = provider of comfort) the source of peace, and (daata = giver) preserver of (jeean) the creatures, (jaaki) whose/IT’s (baini = words) commands are (amrit-u) the life-giving elixir – the guide for life. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਗਿਆਨੁ ਅਧੇਰਾ ਸੰਤੀ ਕਾਟਿਆ, ਜੀਅ ਦਾਨੁ ਗੁਰ ਦੈਣੀ ॥ ਕਰਿ ਕਿਰਪਾ ਕਰਿ ਲੀਨੋ ਅਪੁਨਾ ਜਲਤੇ ਸੀਤਲ ਹੋਣੀ ॥੧॥

Agi▫ān aḏẖerā sanṯī kāti▫ā jī▫a ḏān gur ḏaiṇī.  Kar kirpā kar līno apunā jalṯe sīṯal hoṇī. ||1||

 

The mortal does not understand the Master’s commands: (Santi) the guru (kaattiaa = cuts) removes (adheyra/andheyra) the darkness of (agiaan-u) ignorance from the mind; the guru thus (daini) gives (daan-u) the benediction of (jeea) life, i.e. teaches how not to succumb to vices.

The Almighty (kar-i kirpa) bestows grace to (kaar-i leeno = patronize) accept the mortal and (jalt-e) the burning (honi) becomes (seeetal) cool, i.e. one remains at peace in the restlessness of the world-play. 1.

 

ਕਰਮੁ ਧਰਮੁ ਕਿਛੁ ਉਪਜਿ ਨ ਆਇਓ, ਨਹ ਉਪਜੀ ਨਿਰਮਲ ਕਰਣੀ ॥ ਛਾਡਿ ਸਿਆਨਪ ਸੰਜਮ, ਨਾਨਕ, ਲਾਗੋ ਗੁਰ ਕੀ ਚਰਣੀ ॥ ੨॥੯॥

Karam ḏẖaram kicẖẖ upaj na ā▫i▫o nah upjī nirmal karṇī.  Cẖẖād si▫ānap sanjam Nānak lāgo gur kī cẖarṇī. ||2||9||

 

(Kichh-u na) no (karam-u) deed of (dharam-u) righteousness (upaj aaio = showed) was done by me and my (karni) way of life is not (upji = shows) seen to be (nirmal = unstained) free of vices.

Hence (chhaadd-i) leaving (siaanap) cleverness and (sanjam = control of senses) rituals, I (laago = attached) placed myself (charni) at the feet of the guru – to seek his guidance, says the fifth Nanak. 2. 9.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਹਰਿ ਰਾਮ ਨਾਮੁ ਜਪਿ ਲਾਹਾ ॥ ਗਤਿ ਪਾਵਹਿ ਸੁਖ ਸਹਜ ਅਨੰਦਾ, ਕਾਟੇ ਜਮ ਕੇ ਫਾਹਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5.  Har rām nām jap lāhā.  Gaṯ pāvahi sukẖ sahj ananḏā kāte jam ke fāhā. ||1|| rahā▫o.

 

Composition of the fifth guru in Raag Devgandhaari. Get (laaha = profit) the benefit (jap-i) by remembering and emulating (naam-u) virtues of (raam) the all-pervasive (har-i) Almighty.

This way, one is (gat-i) emancipated from vices, and (paavah-i) obtains (sukh-u) peace and (sahj ananda) bliss/joy with poise as (phaaha) the noose of (jam) the messengers of death (kaattey = cut) is obviated. 1.

(Rahaau) dwell on this and contemplate.

 

ਖੋਜਤ ਖੋਜਤ ਖੋਜਿ ਬੀਚਾਰਿਓ ਹਰਿ ਸੰਤ ਜਨਾ ਪਹਿ ਆਹਾ ॥ ਤਿਨ੍ਹ੍ਹਾ ਪਰਾਪਤਿ ਏਹੁ ਨਿਧਾਨਾ ਜਿਨ੍ਹ੍ਹ ਕੈ ਕਰਮਿ ਲਿਖਾਹਾ ॥੧॥

Kẖojaṯ kẖojaṯ kẖoj bīcẖāri▫o har sanṯ janā pėh āhā.  Ŧinĥā parāpaṯ ehu niḏẖānā jinĥ kai karam likẖāhā. ||1||

 

I (khojat khojat) kept searching and (khoj-i) while searching (beechaario) reflected and found that Naam (aaha) is found (pah-i = with) in (sant janaa = devotees) the holy congregation.

(Eh-u) this (nidhaana) treasure of awareness of Naam (praapat-i) is obtained (tinha) by those (jinh) in whose (karam-i) destiny it is (likhaaha) written, i.e. holy congregation is found with Divine grace. 1.

 

ਸੇ ਬਡਭਾਗੀ ਸੇ ਪਤਿਵੰਤੇ ਸੇਈ ਪੂਰੇ ਸਾਹਾ ॥ ਸੁੰਦਰ ਸੁਘੜ ਸਰੂਪ ਤੇ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਿਸਾਹਾ ॥੨॥੧੦॥

Se badbẖāgī se paṯivanṯe se▫ī pūre sāhā.  Sunḏar sugẖaṛ sarūp ṯe Nānak jinĥ har har nām visāhā. ||2||10||

 

Those who get awareness of Naam, (sey) they are (baddbhaagi) fortunate and (pativant-e) honourable – as they are accepted for union with the Creator; (seyee) they are (poorey) truly 

(saaha) wealthy.

Says the fifth Nanak: Those (jinh) who (visaaha = buy) acquire awareness of (har-i har-i naam-u) Divine virtues and commands, (tey) they become (sundar = handsome) virtuous and (sugharr saroop = well groomed) accomplished. 2. 10.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਮਨ ਕਹ ਅਹੰਕਾਰਿ ਅਫਾਰਾ ॥ ਦੁਰਗੰਧ ਅਪਵਿਤ੍ਰ ਅਪਾਵਨ ਭੀਤਰਿ ਜੋ ਦੀਸੈ ਸੋ ਛਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5.  Man kah ahaʼnkār afārā.  Ḏurganḏẖ apviṯar apāvan bẖīṯar jo ḏīsai so cẖẖārā. ||1|| rahā▫o.

 

Composition by the fifth Guru in Raag Devgandhaari. O my (man) mind, why are you (aphaara) 

bloated (ahankaar-i = pride) with ego?

Ego creates (durgandh = foul smell) evil thoughts, (apvatr, apaavan = impure) and vices (bheetar-i = inside) in the mind; – do not get attached to them – (jo) whatever (deesai) is seen (so) that (chhaara = ash) is perishable.

(Rahaau) dwell on this and contemplate.

 

ਜਿਨਿ ਕੀਆ ਤਿਸੁ ਸਿਮਰਿ ਪਰਾਨੀ ਜੀਉ ਪ੍ਰਾਨ ਜਿਨਿ ਧਾਰਾ ॥ ਤਿਸਹਿ ਤਿਆਗਿ ਅਵਰ ਲਪਟਾਵਹਿ ਮਰਿ ਜਨਮਹਿ ਮੁਗਧ ਗਵਾਰਾ ॥੧॥

Jin kī▫ā ṯis simar parānī jī▫o parān jin ḏẖārā.  Ŧisėh ṯi▫āg avar laptāvahi mar janmėh mugaḏẖ gavārā. ||1||

 

O (praani) mortal, (simar-i) remember the Creator (jin-i) who (keeaa = made) created, and (dhaara = placed) gave (jeeo) the soul and (praan) breath.

One who (tiaag-i) forsakes (tisah-i = that) the Creator and (laptavah-i = clings) attaches with (avar = other) material things, that (gavaara) ignorant (mugadh) fool (mar-i) dies to be (jamah-i = is born) reborn. 1.

 

ਅੰਧ ਗੁੰਗ ਪਿੰਗੁਲ ਮਤਿ ਹੀਨਾ ਪ੍ਰਭ ਰਾਖਹੁ ਰਾਖਨਹਾਰਾ ॥ ਕਰਨ ਕਰਾਵਨਹਾਰ ਸਮਰਥਾ ਕਿਆ ਨਾਨਕ ਜੰਤ ਬਿਚਾਰਾ ॥੨॥੧੧॥

Anḏẖ gung pingul maṯ hīnā parabẖ rākẖo rākẖanhārā.  Karan karāvanhār samrathā ki▫ā Nānak janṯ bicẖārā. ||2||11||

 

The morrtal is (andh = blind) blinded by attachment to the world-play, (gung = dumb) is unfit to describe Your virtues and (pingul = cripple) does not carry out Your commands; s/he is (heena) bereft of (mat-i) understanding –Divine virtues and commands; O (raakhahaara) protector Almighty, please (raakhahu) look after him/her.

(Jant) the creature (kiaa = what?) is nothing – has no capability, but You are (smrathaa) potent to (karan) do and (karaavanhaara) get things done, says the fifth Nanak. 2. 11.

 

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ਦੇਵਗੰਧਾਰੀ ੫ ॥ ਸੋ ਪ੍ਰਭੁ ਨੇਰੈ ਹੂ ਤੇ ਨੇਰੈ ॥ ਸਿਮਰਿ ਧਿਆਇ ਗਾਇ ਗੁਨ ਗੋਬਿੰਦ ਦਿਨੁ ਰੈਨਿ ਸਾਝ ਸਵੇਰੈ ॥੧॥ ਰਹਾਉ ॥

Ḏevganḏẖārī 5.  So parabẖ nerai hū ṯe nerai.  Simar ḏẖi▫ā▫e gā▫e gun gobinḏ ḏin rain sājẖ saverai. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Devgandhaari. (So = that) the One (prabh-u) Master is (n-erai) nearer (hoo tey) than (neyrai) the nearest – is within.

(Simar-i) remember, (dhiaaey) pay attention to and (gaaey = sing) lovingly emulate (gun) the virtues of (gobind) the Master of the universe, (din-u) during day, (rain-i) at night, in the (saajh) evening and (saveyrai) morning – be guided by them all the time. 1.

(Rahaau) dwell on this and contemplate.

 

ਉਧਰੁ ਦੇਹ ਦੁਲਭ ਸਾਧੂ ਸੰਗਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇਰੈ ॥ ਘਰੀ ਨ ਮੁਹਤੁ ਨ ਚਸਾ ਬਿਲੰਬਹੁ ਕਾਲੁ ਨਿਤਹਿ ਨਿਤ ਹੇਰੈ ॥੧॥

Uḏẖar ḏeh ḏulabẖ sāḏẖū sang har har nām japerai.  Gẖarī na muhaṯ na cẖasā bilambahu kāl niṯėh niṯ herai. ||1||

 

(Udhar-u) save (dulabh) the hard-to-get (deyh = body) human body/birth by (sang-i) being in the company of (sadhu) the guru – by following his teachings of – (japeyrai) remembering and emulating (naam-u) virtues and commands of (har-i har-i) the Almighty.

Do not (bilambahu) delay, i.e. be indifferent to Naam, even for (ghari, muhat-u, chasaa = small periods of time) for a moment because (kaal-u) the messenger of death (heyerai) is watching (nitah-i nit) all the time – for you to commit wrong so that it can grab you when the time comes. 1.

 

ਅੰਧ ਬਿਲਾ ਤੇ ਕਾਢਹੁ ਕਰਤੇ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥ ਨਾਮੁ ਅਧਾਰੁ ਦੀਜੈ ਨਾਨਕ ਕਉ ਆਨਦ ਸੂਖ ਘਨੇਰੈ ॥੨॥੧੨॥

Anḏẖ bilā ṯe kādẖahu karṯe ki▫ā nāhī gẖar ṯerai.  Nām aḏẖār ḏījai Nānak ka▫o ānaḏ sūkẖ gẖanerai. ||2||12||

 

O (kartey) Creator, please (kaaddh-hu) take me out (tey) of (andh) the blind (bilaa) hole, i.e. enable me to break attachments to the world-play which have made me oblivious of Naam; after all (kiaa) what is not there (teyrai) in Your (ghar-i) house, i.e. there is nothing beyond Your capability. 

Please (deejai) give (adhaar) the support of Naam to Nanak the fifth, i.e. enable to have Naam as guide for life; this will bring (ghaneyrai) abundant (sookh) comforts/happiness – by achieving union with You. 2. 12.

 

ਛਕੇ ੨ ॥

Cẖẖake 2.

 

This completes two (chhakey) groups of six Shabads each – totalling twelve, of the fifth Guru so far.