SGGS pp 705-707, Jaitsri Vaar M: 5, Paurris 1-8.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਵਾਰ ਸਲੋਕਾ ਨਾਲਿ   ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 vār salokā nāial  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Jaitsri, (vaar) a ballad in praise of the Almighty, (naal-i) together with (sloka) prologues. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: All Vaars in Sri Guru Granth Sahib basically comprise of Paurris or stanzas and a Vaar is named after the author of its Paurris. The Vaars may or may not have Sloks or prologues, which may or may not be of the same author, before the Paurris. Author of each Slok is indicated like Slok M: 1 for the first Slok or like M: 1 for succeeding Sloks of the same Paurri. However in this Vaar the Sloks and Paurris are of the fifth Guru and as such author of each Slok is not shown.

 

Note: There is another characteristic in respect of language in this Vaar which has 20 Paurris each preceded by two Sloks. The Sloks and the Paurri have the same subject. In literary aspect whereas the first Slok is in Saadh Bhasha, the second is in Lahndi/Southern Punjabi and the Paurri in mainstream Punjabi.

 

ਸਲੋਕ ॥ ਆਦਿ ਪੂਰਨ ਮਧਿ ਪੂਰਨ ਅੰਤਿ ਪੂਰਨ ਪਰਮੇਸੁਰਹ ॥ ਸਿਮਰੰਤਿ ਸੰਤ ਸਰਬਤ੍ਰ ਰਮਣੰ ਨਾਨਕ ਅਘ ਨਾਸਨ ਜਗਦੀਸੁਰਹ ॥੧॥

 

Salok.  Āḏ pūran maḏẖ pūran anṯ pūran parmesurėh.  Simranṯ sanṯ sarbaṯar ramṇaʼn Nānak agẖnāsan jagḏīsurėh. ||1||

 

(Slok) prologue. (Parmeysurah) the Supreme Master (pooran = pervaded) was present (aad-i = beginning) before creation came into being, is present now (madh-i = in between) in creation and shall be present (ant-i= end) when physical existence is no more.

(Sant = saints) the seekers (simrant-i = remember) praise (sarbatr = all, ramna’n = pervasive) the all-pervasive (jagdeesurah) Master of the universe who (agh = wrong-doings, naasan = destroyer) destroys wrong-doings, i.e. one who keeps the Master in mind does not commit transgressions, says the fifth Nanak. 1.

 

Page 706

 

ਪੇਖਨ ਸੁਨਨ ਸੁਨਾਵਨੋ ਮਨ ਮਹਿ ਦ੍ਰਿੜੀਐ ਸਾਚੁ ॥ ਪੂਰਿ ਰਹਿਓ ਸਰਬਤ੍ਰ ਮੈ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਰਾਚੁ ॥੨॥

Pekẖan sunan sunāvano man mėh ḏariṛ▫ī▫ai sācẖ.  Pūr rahi▫o sarbaṯar mai Nānak har rang rācẖ. ||2||

 

We should (peykhan) see, (sunan) listen to and (sunaavno) tell others of the virtues of (saach-u) the Eternal with (drirreeai) firm belief (mah-i) in (man) mind.

We should (raach) be absorbed (rang-i) in love of (har-i) the Almighty who (poor-i rahio) pervades (mai) in (sarbatr) everything/everyone, i.e. be conscious of IT – to live by Divine virtues and commands or Naam, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਏਕੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਸਭ ਅੰਤਰਿ ਸੋਈ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਪ੍ਰਭੁ ਜੋ ਕਰੇ ਸੁ ਹੋਈ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਦਾ ਤਿਸੁ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥

Pa▫oṛī.  Har ek niranjan gā▫ī▫ai sabẖ anṯar so▫ī.  Karaṇ kāraṇ samrath parabẖ jo kare so ho▫ī. Kẖin mėh thāp uthāpaḏā ṯis bin nahī ko▫ī.

 

(Paurri) stanza. We should (gaaeeai = sing) praise – and obey – (eyk-u) the One (niranjan = unstained) pristine Master; (soee = that one) IT alone is present (antar-i) in (sabh) everyone – directing from within what to do.

(Samrath) the Omnipotent (prabh-u) Master is (kaaran) the cause/motivator for all (karan) action; (jo) what IT (karey) does/commnds, (so) that (hoi) happens.

IT (tthap-i = installs) creates and (uthaapda = removes) destroys (mah-i) in (khin) in a moment, i.e. whenever IT wills; there is (naho koee) none (bin-u) except (tis-u = that) the Creator who has these powers.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਦੀਪ ਰਵਿਆ ਸਭ ਲੋਈ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਨਿਰਮਲ ਜਨੁ ਸੋਈ ॥੧॥

Kẖand barahmand pāṯāl ḏīp ravi▫ā sabẖ lo▫ī. Jis āp bujẖā▫e so bujẖsī nirmal jan so▫ī. ||1||

 

IT (raviaa) pervades in (sabh) all (loee) places, (khandd) parts of the universe, (brahmandd) the whole universe, (paataal) nether regions and (deep = island) land, i.e. IT is One but has numerous forms.

But we do not see IT. (Jis-u) one whom (aap-i = self) the Almighty (bujhaaey) gives this understanding, (so) that person (bujhsi) understands – Divine virtues and commands; (soee) such a person (nirmal = free of dirt) leads a virtuous life. 1.

 

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Note: This second Paurri of Jaitsri Vaar and two Sloks or prologues preceding it are all by the fifth Guru. The Guru puts across a theme frequently found in SGGS that the foetus in the mother’s womb invokes the Almighty and is protected in the heat there. Invoking or remembering the Almighty means to accept what the Creator has decided which in this case is the natural process of procreation. The mother and foetus submit to this process which culminates in birth. Similarly, we, the creatures, have no choice but to conform to Divine will, the laws of nature, if we wish to attain union with the Creator.

 

ਸਲੋਕ ॥ ਰਚੰਤਿ ਜੀਅ ਰਚਨਾ ਮਾਤ ਗਰਭ ਅਸਥਾਪਨੰ ॥ ਸਾਸਿ ਸਾਸਿ ਸਿਮਰੰਤਿ ਨਾਨਕ ਮਹਾ ਅਗਨਿ ਨ ਬਿਨਾਸਨੰ ॥੧॥

Salok.  Racẖanṯ jī▫a racẖnā māṯ garabẖ asthāpnaʼn.  Sās sās simranṯ Nānak mahā agan na bināsnaʼn. ||1||

 

(Slok) prologue: The Creator (rachant-i = creates) causes (rachna) creation of (jeea = creature) the foetus and (asthaapna’n = installs) places in (garabh) womb of (maat) the mother.

The foetus (simrant-i = remembers) invokes the Creator, i.e. exists and evolves as the Creator wills – by the laws of nature – (saas-i saas-i = with every breath) every moment, and does not (binaasna’n) perish in (mahaa = great) the severe (agan-i = fire) heat of the womb, says fifth Nanak. 1.

 

ਮੁਖੁ ਤਲੈ ਪੈਰ ਉਪਰੇ ਵਸੰਦੋ ਕੁਹਥੜੈ ਥਾਇ ॥ ਨਾਨਕ ਸੋ ਧਣੀ ਕਿਉ ਵਿਸਾਰਿਓ ਉਧਰਹਿ ਜਿਸ ਦੈ ਨਾਇ ॥੨॥

Mukẖ ṯalai pair upre vasanḏo kuhthaṛai thā▫e.  Nānak so ḏẖaṇī ki▫o visār▫i▫o uḏẖrahi jis ḏai nā▫e. ||2||

 

O human, you, as foetus, (vasando = lived) were in (kuhathrrai) a difficult (thaau = place) state with (mukh-u = face) head (talai) down and (pair) feet (uprey) up.

(Kio) how can you (visaario) forget (so) that (dhani) Master, (jis dai) with whose (naaey = naam) laws you were protected as foetus and (udhrah-i)  can now be protected in life, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਰਕਤੁ ਬਿੰਦੁ ਕਰਿ ਨਿੰਮਿਆ ਅਗਨਿ ਉਦਰ ਮਝਾਰਿ ॥ ਉਰਧ ਮੁਖੁ ਕੁਚੀਲ ਬਿਕਲੁ ਨਰਕਿ ਘੋਰਿ ਗੁਬਾਰਿ ॥ ਹਰਿ ਸਿਮਰਤ
ਤੂ ਨਾ ਜਲਹਿ ਮਨਿ ਤਨਿ ਉਰ ਧਾਰਿ ॥

Pa▫oṛī.  Rakaṯ binḏ kar nimmi▫ā agan uḏar majẖār.  Uraḏẖ mukẖ kucẖīl bikal narak gẖor gubār.  Har simraṯ ṯū nā jalėh man ṯan ur ḏẖār.

 

(Paurri) stanza: O human, with union of (rakat-u = blood) egg of the mother and (bind-u) a drop of semen of the father, you were (ni’mmiaa) conceived and placed (majhaar-i) in (agan-i = fire) the heat of (udar) the womb of the mother.

(Mukh-u = face) the head was (uradh = inverted) down, you were (kucheel) in dirty environment and (bikal-u) uncomfortable in (ghor-i gubaar) the totally dark (narak) hell, i.e. in a difficult state.

(Too) you (simarat-i) invoked (har-i) the Almighty and did not (jalah-i = burn) perish; (dhaar-i) keep the Master (ur) within (man-i) the mind and (tan-i) body, i.e. be conscious of IT in thoughts and actions in life.

 

ਬਿਖਮ ਥਾਨਹੁ ਜਿਨਿ ਰਖਿਆ ਤਿਸੁ ਤਿਲੁ ਨ ਵਿਸਾਰਿ ॥ ਪ੍ਰਭ ਬਿਸਰਤ ਸੁਖੁ ਕਦੇ ਨਾਹਿ ਜਾਸਹਿ ਜਨਮੁ ਹਾਰਿ ॥੨॥

Bikẖam thānahu jin rakẖi▫ā ṯis ṯil na visār.  Parabẖ bisraṯ sukẖ kaḏe nāhi jāsėh janam hār. ||2||

 

Do not (til-u = sesame seed/a bit) even for a moment (visaar-i) forget (tis-u) that Master – Divine commands – (jin-i) who (rakhiaa) protected you in a (bikham) difficult (thaanhu = place) situation.

Otherwise you (jaasah-i) will depart from the world (haar-i) losing the game of (janam-u) human birth – you will fall prey to vices and not attain union with the Creator; remember one who (bisrat) forgets the Creator can (kadey naah-i) never obtain (sukh-u) the comfort of union – and suffers births and deaths again and again. 2.

 

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Note: In this third Paurri of Jaitsri Ki Vaar and the two Sloks or prologues preceding it, the fifth Guru emphasizes that our sublime birth as human beings, relationships to keep company and to help, as well as all means of livelihood and pleasures are owed to the Almighty. We should acknowledge and be in obedience to the Master.

 

ਸਲੋਕ ॥ ਮਨ ਇਛਾ ਦਾਨ ਕਰਣੰ ਸਰਬਤ੍ਰ ਆਸਾ ਪੂਰਨਹ ॥ ਖੰਡਣੰ ਕਲਿ ਕਲੇਸਹ ਪ੍ਰਭ ਸਿਮਰਿ ਨਾਨਕ ਨਹ ਦੂਰਣਹ ॥੧॥

Salok.  Man icẖẖā ḏān karṇaʼn sarbaṯar āsā pūrnah.  Kẖaʼndṇaʼn kal kalesėh parabẖ simar Nānak nah dūrṇah. ||1||

 

(Slok) prologue. The Almighty (daan = alms, karna’n = does/gives) gives everything (ichhaa) wished by (man) the mind, to (poornah) to fulfil (sarbatr) all (aasa) expectations.

God (khanddana’n = breaks) ends (kaleysah) strife caused (kal-i) by conflicts – of having to combat vices; so (simar-i) remember/obey (prabh) the Master who is (nah) not (doornah) far from us, i.e. is within and knows the mind, says fifth Nanak. 1.  

 

ਹਭਿ ਰੰਗ ਮਾਣਹਿ ਜਿਸੁ ਸੰਗਿ ਤੈ ਸਿਉ ਲਾਈਐ ਨੇਹੁ ॥ ਸੋ ਸਹੁ ਬਿੰਦ ਨ ਵਿਸਰਉ ਨਾਨਕ ਜਿਨਿ ਸੁੰਦਰੁ ਰਚਿਆ ਦੇਹੁ ॥੨॥

Habẖ rang māṇėh jis sang ṯai si▫o lā▫ī▫ai nehu.  So saho binḏ na visra▫o Nānak jin sunḏar racẖi▫ā ḏeh. ||2||

 

The Almighty in (jis-u) whose (sang-i) company, we (maanah-i) enjoy (habh-i) all (rang-i) pleasures, i.e. by whose remembrance and obedience vices are given up, and aspirations are fulfilled; we should (laaeeai) bear (neyhu) love (siau) with, i.e. remember and obey, (tai) that Master – to attain union with IT.

We should not, even (bind = a bit) for a moment, (visrau) forget (so) that (sah-u) Master (jin-i) who (rachiaa) created this (sundar-u) beautiful human (deyh-u) body, i.e. gave the sublime human birth in which is opportunity to obey Divine commands and unite with the Almighty, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜੀਉ ਪ੍ਰਾਨ ਤਨੁ ਧਨੁ ਦੀਆ ਦੀਨੇ ਰਸ ਭੋਗ ॥ ਗ੍ਰਿਹ ਮੰਦਰ ਰਥ ਅਸੁ ਦੀਏ ਰਚਿ ਭਲੇ ਸੰਜੋਗ ॥ ਸੁਤ ਬਨਿਤਾ ਸਾਜਨ ਸੇਵਕ ਦੀਏ ਪ੍ਰਭ ਦੇਵਨ ਜੋਗ ॥

Pa▫oṛī.  Jī▫o parān ṯan ḏẖan ḏī▫ā ḏīne ras bẖog.  Garih manḏar rath as ḏī▫e racẖ bẖale sanjog.  Suṯ baniṯā sājan sevak ḏī▫e parabẖ ḏevan jog.

 

(Paurri) stanza. The Creator (deeaa) gave (jeeo) soul, (praan) breaths/life, (tan-u) body, (dhan-u) wealth and (bhog) means of (ras) pleasure.

IT (rach-i) created/gave (bhaley) good (sanjog) fortune, and (deeay) gave us (grih) residential (mandar) houses, (rath) chariots, (as-u) horse i.e. made them available for comfort.

(Deyvan = giving, jog = capable of) the benevolent (prabh) Master gave (sut = sons) children, (banita = wife) spouse, (saajan) friends and (seyvak = servants) helpers.

 

ਹਰਿ ਸਿਮਰਤ ਤਨੁ ਮਨੁ ਹਰਿਆ ਲਹਿ ਜਾਹਿ ਵਿਜੋਗ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਗੁਣ ਰਮਹੁ ਬਿਨਸੇ ਸਭਿ ਰੋਗ ॥੩॥

Har simraṯ ṯan man hari▫ā lėh jāhi vijog.  Sāḏẖsang har guṇ ramhu binse sabẖ rog. ||3||

 

It is (simrat) by remembering – the purifying and revitalizing Naam of – (har-i) the Almighty that (tan) body and (man-u) mind (hariaa) blossom, i.e. have the strength to resist temptations – and (vijog) separation from God (lah-i jaaey = is removed) ends.

(Ramh-u = utter) praise and emulate (gun) virtues of (har-i) the Almighty 9saadhsang-i) in holy congregation, and (sabh) all (rog) maladies shall (binsey) vanish, i.e. acknowledge and obey such a Master and you will have comfort/peace here and in the hereafter, o human being. 3.

 

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ਸਲੋਕ ॥ ਕੁਟੰਬ ਜਤਨ ਕਰਣੰ ਮਾਇਆ ਅਨੇਕ ਉਦਮਹ ॥ ਹਰਿ ਭਗਤਿ ਭਾਵ ਹੀਣੰ ਨਾਨਕ ਪ੍ਰਭ ਬਿਸਰਤ ਤੇ ਪ੍ਰੇਤਤਹ ॥੧॥

Salok.  Kutamb jaṯan karṇaʼn mā▫i▫ā anek uḏmah.  Har bẖagaṯ bẖāv hīṇaʼn Nānak parabẖ bisraṯ ṯe pareṯah. ||1||

 

(Slok) prologue. The human (karna’n) makes (jatan) efforts for his/her (kuttamb) family and puts in (aneyk) numerous (udmah) efforts to earn (maaiaa) money.

But if s/he remains (heena’n) bereft of (bhaav) loving (bhagat-i) devotion to (har-i) the Almighty, and (bisrat) forgets (prabh) the Almighty, (tey) that person is not alive but a (preytatah) ghost, i.e. wander directionless, says fifth Nanak. 1. 

 

ਤੁਟੜੀਆ ਸਾ ਪ੍ਰੀਤਿ ਜੋ ਲਾਈ ਬਿਅੰਨ ਸਿਉ ॥ ਨਾਨਕ ਸਚੀ ਰੀਤਿ ਸਾਂਈ ਸੇਤੀ ਰਤਿਆ ॥੨॥

Ŧutṛī▫ā sā parīṯ jo lā▫ī bi▫ann si▫o.  Nānak sacẖī rīṯ sāʼn▫ī seṯī raṯi▫ā. ||2||

 

(Preet-i) affection that (laaee) is developed (sio) with (bia’nn) others (tuttrreeaa) breaks – as all others except the Almighty, are perishable.

(Sachi = true) the right (reet) practice is to be (ratiaa) imbued with love (seyti) for (saaee’n) the Master, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਬਿਸਰਤ ਤਨੁ ਭਸਮ ਹੋਇ ਕਹਤੇ ਸਭਿ ਪ੍ਰੇਤੁ ॥ ਖਿਨੁ ਗ੍ਰਿਹ ਮਹਿ ਬਸਨ ਨ ਦੇਵਹੀ ਜਿਨ ਸਿਉ ਸੋਈ ਹੇਤੁ ॥

Pa▫oṛī.  Jis bisraṯ ṯan bẖasam ho▫e kahṯe sabẖ pareṯ.  Kẖin garih mėh basan na ḏevhī jin si▫o so▫ī heṯ.

 

(Paurri) stanza. It is the Almighty (jis-u) who keeps the body alive and by (jis-u) whose (bisrat = forgetting) departure, i.e. of the soul which is part of the Supreme Spirit, (tan-u) the body (hoey) becomes (bhasam = ash) of no use, and (sabh-i) all (kahtey) call the body (preyt-u) a ghost.

The relatives (siau) with (jin) whom s/he had (soee = that) so much (heyt-u) attachment do not (deyvhi) let the body (basan) remain (mah-i) in the house even for (khin) a moment, i.e. they no longer want the body.

 

ਕਰਿ ਅਨਰਥ ਦਰਬੁ ਸੰਚਿਆ ਸੋ ਕਾਰਜਿ ਕੇਤੁ ॥ ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮ ਇਹੁ ਖੇਤੁ ॥ ਅਕਿਰਤਘਣਾ ਹਰਿ ਵਿਸਰਿਆ ਜੋਨੀ ਭਰਮੇਤੁ ॥੪॥

Kar anrath ḏarab sancẖi▫ā so kāraj keṯ.  Jaisā bījai so luṇai karam ih kẖeṯ.  Akiraṯ▫gẖaṇā har visri▫ā jonī bẖarmeṯ. ||4||

 

So (Keyt-i) what (kaaraj-i) use is (darab-u) the wealth (sanchiaa) amassed even (kar-i) by using (anarth = wrongs) unfair means – it only brings problems in the world and punishment by the Divine.

(Ih) this body is (kheyt-u = field) the soil of (karam) deeds; (jaisa) as one (beejai) sows (so) so one (lunai) reaps, i.e. faces consequence of deeds.

(Akiratghanaa) thankless persons (visriaa) forget and ignore commands of (har-i) the Almighty and (bharmeyt-u) wander, i.e. keep being reborn in numerous (joni) in life forms. 4.

 

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ਸਲੋਕ ॥ ਕੋਟਿ ਦਾਨ ਇਸਨਾਨੰ ਅਨਿਕ ਸੋਧਨ ਪਵਿਤ੍ਰਤਹ ॥ ਉਚਰੰਤਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਰਸਨਾ ਸਰਬ ਪਾਪ ਬਿਮੁਚਤੇ ॥੧॥

Salok.  Kot ḏān isnānaʼn anik soḏẖan paviṯarṯah.  Ucẖranṯ Nānak har har rasnā sarab pāp bimucẖṯe. ||1||

 

(Slok) prologue. One may perform (anik) numerous (daan) charities, (isnaana’n) baths and other (sodhan = correcting) purifying methods to become (pavitrtah) pure of sins, but (paap) sins (bimuchatey = dispelled) are kept away (uchrant-i) by uttering/remembering – and emulating virtues of – (har-i har-i) the Almighty, says fifth Nanak. 1.

 

ਈਧਣੁ ਕੀਤੋ ਮੂ ਘਣਾ ਭੋਰੀ ਦਿਤੀਮੁ ਭਾਹਿ ॥

Īḏẖaṇ kīṯomū gẖaṇā bẖorī ḏiṯīm bẖāhi.

 

If (moo) I (keeto = made) gathered (ghanaa) a lot of (eedhan = fuel) firewood and (diteeam = gave) applied (bhori) a bit of (bhaah-i) fire to it – then it would be reduced to ash.

 

Page 707

 

ਮਨਿ ਵਸੰਦੜੋ ਸਚੁ ਸਹੁ ਨਾਨਕ ਹਭੇ ਡੁਖੜੇ ਉਲਾਹਿ ॥੨॥

Man vasanḏ▫ṛo sacẖ saho Nānak habẖe dukẖ▫ṛe ulāhi. ||2||

 

Similarly (habhey) all (ddukhrrey/dokh) faults – and thus sufferings – (ulaah-i = removed) are obviated by (vasandrro = abiding, man-i = in mind) keeping in mind virtues and commands of (sach-u) the Eternal (sah-u) Master, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਕੋਟਿ ਅਘਾ ਸਭਿ ਨਾਸ ਹੋਹਿ ਸਿਮਰਤ ਹਰਿ ਨਾਉ ॥ ਮਨ ਚਿੰਦੇ ਫਲ ਪਾਈਅਹਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥

Pa▫oṛī.  Kot agẖā sabẖ nās hohi simraṯ har nā▫o.  Man cẖinḏe fal pā▫ī▫ah har ke guṇ gā▫o.

 

(Paurri) stanza. (Kott-i = crore/ten million) any number of (aghaa) sins are (sabh-i) all (naas hoh-i = destroyed) kept away by (simrat) keeping in mind (naau) Naam/virtues and commands of the Almighty.

(Phal = fruit) fulfilment of (chindey) wishes for (man) in mind (paaeeah-i) is achieved by (gaau = singing) praising – and emulating – (gun) virtues of (hari) the Almighty.

 

ਜਨਮ ਮਰਣ ਭੈ ਕਟੀਅਹਿ ਨਿਹਚਲ ਸਚੁ ਥਾਉ ॥ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਹਰਿ ਚਰਣ ਸਮਾਉ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕ ਬਲਿ ਜਾਉ ॥੫॥

Janam maraṇ bẖai katī▫ah nihcẖal sacẖ thā▫o.  Pūrab hovai likẖi▫ā har cẖaraṇ samā▫o.  Kar kirpā parabẖ rākẖ leho Nānak bal jā▫o. ||5||

 

(Bhai) the fear – of going through cycles – of (janam) births and (maran) deaths (katteeah-i = cut) are obviated and (nihchal = unshakable) the eternal (thaau = place) abode of, i.e. union with, (sach-u) the Eternal is attained.

But only when it is (poorabb-i = prior, hovai likhiaa = written) preordained based on past deeds that it is possible to get (samaau = merger) a place at (charan) the feet of, i.e. be accepted by the Almighty.

O (prabh) Almighty, please (kar-i kirpa) be kind and (raakh-i leyh-u) save me – from rebirth – I (bal-i jaau = am sacrifice) adore You, says fifth Nanak. 5.

 

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ਸਲੋਕ ॥ ਗ੍ਰਿਹ ਰਚਨਾ ਅਪਾਰੰ ਮਨਿ ਬਿਲਾਸ ਸੁਆਦੰ ਰਸਹ ॥ ਕਦਾਂਚ ਨਹ ਸਿਮਰੰਤਿ ਨਾਨਕ ਤੇ ਜੰਤ ਬਿਸਟਾ ਕ੍ਰਿਮਹ ॥੧॥

Salok.  Garih racẖnā apāraʼn man bilās su▫āḏaʼn rasah.  Kaḏāʼncẖ nah simranṯ Nānak ṯe janṯ bistā kirmėh. ||1||

 

(Slok) prologue. Those who are engrossed in (apaara’n) countless (rachna) activities of (grih = home) family life, have (bilaas) joy (man-i) in mind and enjoy (suaada’n) the taste of (rasah = items of relish) food and drinks.

But, they (kadaanch na) never (simrant-i) remember the Creator – who provides all these; (tey) those (jant) persons are like (krimah) worms of (bistta) the excrement, i.e. are unacceptable to the Master, says fifth Nanak. 1.

 

ਮੁਚੁ ਅਡੰਬਰੁ ਹਭੁ ਕਿਹੁ ਮੰਝਿ ਮੁਹਬਤਿ ਨੇਹ ॥ ਸੋ ਸਾਂਈ ਜੈਂ ਵਿਸਰੈ ਨਾਨਕ ਸੋ ਤਨੁ ਖੇਹ ॥੨॥

Mucẖ adambar habẖ kihu manjẖ muhabaṯ neh.  So sāʼn▫ī jaiʼn visrai Nānak so ṯan kẖeh. ||2||

 

One may have (much-u = great) plenty of (habh kih-u) everything and (addambar = display) shows riches, but (neyh) does not have (muhabat-i) love for the Almighty (manjh-i) within.

One (jai’n) who (visrai) forgets (so = that) the One (saa’nee) Master, (tan = body) of (so) that person is (kheyh = dust) is useless, i.e. s/he succumbs to vices and cannot attain union with the Creator, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸੁੰਦਰ ਸੇਜ ਅਨੇਕ ਸੁਖ ਰਸ ਭੋਗਣ ਪੂਰੇ ॥ ਗ੍ਰਿਹ ਸੋਇਨ ਚੰਦਨ ਸੁਗੰਧ ਲਾਇ ਮੋਤੀ ਹੀਰੇ ॥ ਮਨ ਇਛੇ ਸੁਖ ਮਾਣਦਾ ਕਿਛੁ ਨਾਹਿ ਵਿਸੂਰੇ ॥

Pa▫oṛī.  Sunḏar sej anek sukẖ ras bẖogaṇ pūre.  Garih so▫in cẖanḏan suganḏẖ lā▫e moṯī hīre.  Man icẖẖe sukẖ māṇḏā kicẖẖ nāhi visūre.

 

(Paurri) stanza. One who has (sundar) a beautiful (seyj) bed, (aneyk) numerous (sukh) comforts and (poorey = full) all (ras) means (bhogan = consume) to enjoy.

Has (grih) a house of (soin) gold, (laaey) applies (sugandh) fragrance of (chandan) sandalwood and wears (moti) pearls and (heerey) jewels.  

(Maanda) enjoys (sukh) pleasures (man = mind, ichhey = wished) wished by the mind, and has (naah-i = not, kichh-u = any) no (visoorey) anxiety.

 

ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਵਿਸਟਾ ਕੇ ਕੀਰੇ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸਾਂਤਿ ਹੋਇ ਕਿਤੁ ਬਿਧਿ ਮਨੁ ਧੀਰੇ ॥੬॥

So parabẖ cẖiṯ na āvī vistā ke kīre.  Bin har nām na sāʼnṯ ho▫e kiṯ biḏẖ man ḏẖīre. ||6||

 

But, if (so = that) the One (prabh-u) Master does (aavaee) come to his/her (chit-i) mind, i.e. s/he does not live by Divine virtues and commands, then s/he is like (keerey) a worm (key) of (vistta) the excrement, i.e. has no value before the Divine.

(Saa’nt-i/ shaanti) peace (na = not, hoey = happen) is not experienced (bin-u) without – living by (naam) virtues and commands of (har-i) the Almighty; his/her (man) mind (kit-u = which, bidh-i = method?) cannot have (dheerey) have solace. 6.

 

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ਸਲੋਕ ॥ ਚਰਨ ਕਮਲ ਬਿਰਹੰ ਖੋਜੰਤ ਬੈਰਾਗੀ ਦਹ ਦਿਸਹ ॥ ਤਿਆਗੰਤ ਕਪਟ ਰੂਪ ਮਾਇਆ ਨਾਨਕ ਆਨੰਦ ਰੂਪ ਸਾਧ ਸੰਗਮਹ ॥੧॥

Salok.  Cẖaran kamal birahaʼn kẖojanṯ bairāgī ḏah ḏisah. Ŧi▫āganṯ kapat rūp mā▫i▫ā Nānak ānanḏ rūp sāḏẖ sangmah. ||1||

 

(Slok) prologue. In their (birha’n) yearning to be at (kamal) the lotus (charan) feet, i.e. to obtain vision of the Almighty, (bairaagi) the seekers (khojant) search in (dah) ten (disah) directions, i.e. all over.

They (tiaagant) give up, i.e. overcome, (roop = embodiment, kapatt = deceit) the enticements of temptations (maaia) in the world-play and join (saadh = guru, sa’ngmah = company) the holy congregation, (roop = embodiment) the source of (aanand) bliss, says fifth Nanak. 1.

 

ਮਨਿ ਸਾਂਈ ਮੁਖਿ ਉਚਰਾ ਵਤਾ ਹਭੇ ਲੋਅ ॥ ਨਾਨਕ ਹਭਿ ਅਡੰਬਰ ਕੂੜਿਆ ਸੁਣਿ ਜੀਵਾ ਸਚੀ ਸੋਇ ॥੨॥

Man sāʼn▫ī mukẖ ucẖrā vaṯā habẖe lo▫a.  Nānak habẖ adambar kūṛi▫ā suṇ jīvā sacẖī so▫e. ||2||

 

With (saa’nee) the Master (man-i) in mind, one (uchraa = utters) recounts IT’s virtues (mukh-i) with the mouth and (vataa) wanders in (habhey) all (lo-a/lok) places.

But (habh-i) all (addambar) display of spirituality (koorriaa) is false and the way to (jeeva = live) obtain solace is (sun-i) to listen to (soey) virtues (sachi) of the Eternal. 2.

 

ਪਉੜੀ ॥ ਬਸਤਾ ਤੂਟੀ ਝੁੰਪੜੀ ਚੀਰ ਸਭਿ ਛਿੰਨਾ ॥ ਜਾਤਿ ਨ ਪਤਿ ਨ ਆਦਰੋ ਉਦਿਆਨ ਭ੍ਰਮਿੰਨਾ ॥ ਮਿਤ੍ਰ ਨ ਇਠ ਧਨ ਰੂਪ  ਹੀਣ ਕਿਛੁ ਸਾਕੁ ਨ ਸਿੰਨਾ ॥

Pa▫oṛī.  Basṯā ṯūtī jẖumpṛī cẖīr sabẖ cẖẖinnā.  Jāṯ na paṯ na āḏro uḏi▫ān bẖarminnā.  Miṯar na iṯẖ ḏẖan rūphīṇ kicẖẖ sāk na sinnā.

 

(Paurri) stanza. One who (basta) lives in (tootti) a broken (jhauprri) hut and has (sabh-i) all (cheer) clothes (chhinaa) in tatters.

Is not of high (jaat-i) caste, receives no (pat) honour or (aadro) respect, and (bhrami’nna) wanders in (udiaan = jungles) wilderness.

Has no (mitr) friend or (itth) loved one, (heen) lacks (roop) good looks and (dhan) wealth; has no (saak) relative or (sina/sain) companion.

 

ਰਾਜਾ ਸਗਲੀ ਸ੍ਰਿਸਟਿ ਕਾ ਹਰਿ ਨਾਮਿ ਮਨੁ ਭਿੰਨਾ ॥ ਤਿਸ ਕੀ ਧੂੜਿ ਮਨੁ ਉਧਰੈ ਪ੍ਰਭੁ ਹੋਇ ਸੁਪ੍ਰਸੰਨਾ ॥੭॥

Rājā saglī sarisat kā har nām man bẖinnā.  Ŧis kī ḏẖūṛ man uḏẖrai parabẖ ho▫e suparsannā. ||7||

 

S/he is like (raaja) the king of (sagli) the whole (sristt-i) universe if his/her (man-u) mind (bhi’nna = rinsed) is imbued with love for (naam-i) virtues and commands of (har-i) the Almighty, i.e. s/he then has solace – a satisfied mind.

(Man) the mind (udhraai = rises above) overcomes vices with (dhoorr-i) dust of feet, i.e. by following the example, (tis ki) of that person, and (prabh-u) the Almighty (hoey) is (suprasna) pleased. 7.

 

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ਸਲੋਕ ॥ ਅਨਿਕ ਲੀਲਾ ਰਾਜ ਰਸ ਰੂਪੰ ਛਤ੍ਰ ਚਮਰ ਤਖਤ ਆਸਨੰ ॥ ਰਚੰਤਿ ਮੂੜ ਅਗਿਆਨ ਅੰਧਹ ਨਾਨਕ ਸੁਪਨ ਮਨੋਰਥ ਮਾਇਆ ॥੧॥

Salok.

Anik līlā rāj ras rūpaʼn cẖẖaṯar cẖamar ṯakẖaṯ āsnaʼn.  Racẖanṯ mūṛ agi▫ān anḏẖah Nānak supan manorath mā▫i▫ā. ||1||

 

(Slok) prologue. There are (anik) numerous (leela) plays in the world like (raaj) kingdom, (ras = relishes) food and drinks, (roop’n) good looks and royal signs of (chhatr) crown of a king, (chamar) fly-swash and (asna’n) sitting on (takhat) the throne.

(Rachant-i) being engrossed in them, (moorr) a foolish and ignorant person, (agiaan) lack of awareness of Naam keeps him/her (andhah) blinded from the purpose of human birth; one should realise that all (manorath = purpose) wished for things (maaiaa) of the world-play are like (supan) a dream, i.e. they are transitory and deceptive, says fifth Nanak. 1.

 

ਸੁਪਨੈ ਹਭਿ ਰੰਗ ਮਾਣਿਆ ਮਿਠਾ ਲਗੜਾ ਮੋਹੁ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣੀਆ ਸੁੰਦਰਿ ਮਾਇਆ ਧ੍ਰੋਹੁ ॥੨॥

Supnai habẖ rang māṇi▫ā miṯẖā lagṛā moh.  Nānak nām vihūṇī▫ā sunḏar mā▫i▫ā ḏẖaroh. ||2||

 

One (maaniaa) enjoys (habh-i) all (rang = joy) pleasures (supnai) in a dream, s/he (lagrraa = seems, mittha = sweet) likes and gets (moh-u) attached to them, but are lost when the dream ends.

Similarly, one (vihoonia) bereft of awareness of (naam) Divine virtues and commands, (dhroh) is deceived by this (sundar) beautiful (maaia) world-play, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸੁਪਨੇ ਸੇਤੀ ਚਿਤੁ ਮੂਰਖਿ ਲਾਇਆ ॥ ਬਿਸਰੇ ਰਾਜ ਰਸ ਭੋਗ ਜਾਗਤ ਭਖਲਾਇਆ ॥ ਆਰਜਾ ਗਈ ਵਿਹਾਇ ਧੰਧੈ ਧਾਇਆ ॥

Pa▫oṛī.  Supne seṯī cẖiṯ mūrakẖ lā▫i▫ā.  Bisre rāj ras bẖog jāgaṯ bẖakẖlā▫i▫ā.  Ārjā ga▫ī vihā▫e ḏẖanḏẖai ḏẖā▫i▫ā.

 

(Paurri) stanza. A (moorakh-i) foolish person (laaiaa) attaches his/her (chit-u) mind (seyti) with what s/he sees in (supney) a dream.

When s/he (jaagat) awakens then (raaj) kingdom, (bhog) objects of (ras) pleasure – whatever s/he saw in the dream – (bisrey = forgotten) are lost but s/he (bhakhlaaiaa) keeps talking of unreal things – this is the state of being attached to the world-play.

His/her (aarja) life (gaee vihaaey) passes (dhaaiaa) running (dhandhai) in pursuit of financial/transitory goals.

 

ਪੂਰਨ ਭਏ ਨ ਕਾਮ ਮੋਹਿਆ ਮਾਇਆ ॥ ਕਿਆ ਵੇਚਾਰਾ ਜੰਤੁ ਜਾ ਆਪਿ ਭੁਲਾਇਆ ॥੮॥

Pūran bẖa▫e na kām mohi▫ā mā▫i▫ā.  Ki▫ā vecẖārā janṯ jā āp bẖulā▫i▫ā. ||8||

 

(Kaam = task) the goal of human birth is not (pooran = accomplished) achieved by those who (mohiaa = enticed) succumb to (maaiaa) temptations of the world-play.

But, (kiaa) what can (veychaara) the helpless (jant) creature do, (ja) when the Almighty (aap-i) IT-self (bhulaaia) causes him/her to stray. 8.