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.