SGGS pp 709-710, Vaar Jaistsri Paurris 16-20 and Jaitsri Ravidas Ji

 

ਸਲੋਕ ॥ ਪਤਿਤ ਪੁਨੀਤ ਗੋਬਿੰਦਹ ਸਰਬ ਦੋਖ ਨਿਵਾਰਣਹ ॥ ਸਰਣਿ ਸੂਰ ਭਗਵਾਨਹ ਜਪੰਤਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰੇ ॥੧॥

Salok.  Paṯiṯ punīṯ gobinḏah sarab ḏokẖ nivārṇėh. Saraṇ sūr bẖagvānėh japanṯ Nānak har har hare. ||1||

 

(Slok) prologue. Emulation of virtues (gobindah) of the Master (nivaarnah) gets rid of (sarab) all (dokh) faults and (patit = fallen) transgressors (puneet = pure) are transformed.

(Bhagvaanah) the Almighty is (soor = warrior) powerful to provide (saran-i) sanctuary – against all evils; those who (japa’nt-i) invoke (har-i har-i) the Almighty, they (harey = made green) are rejuvenated, says fifth Nanak. 1.

 

ਛਡਿਓ ਹਭੁ ਆਪੁ ਲਗੜੋ ਚਰਣਾ ਪਾਸਿ ॥ ਨਠੜੋ ਦੁਖ ਤਾਪੁ ਨਾਨਕ ਪ੍ਰਭੁ ਪੇਖੰਦਿਆ ॥੨॥

Cẖẖadi▫o habẖ āp lagṛo cẖarṇā pās.  Naṯẖ▫ṛo ḏukẖ ṯāp Nānak parabẖ pekẖanḏi▫ā. ||2||

 

One who (chhaddio) gives up (aap-u = self) ego (habh-u = all) totally and (lagrro) attaches the self (paas-i) with (charna) feet of the Master, i.e. lives in obedience to Divine commands,

His/her (dukh) distress and (taap) afflictions (natthrro = run) leave (peykha’ndiaa = seeing) with awareness of (prabh-u) the Almighty, i.e. Divine virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਮੇਲਿ ਲੈਹੁ ਦਇਆਲ ਢਹਿ ਪਏ ਦੁਆਰਿਆ ॥ ਰਖਿ ਲੇਵਹੁ ਦੀਨ ਦਇਆਲ ਭ੍ਰਮਤ ਬਹੁ ਹਾਰਿਆ ॥ ਭਗਤਿ ਵਛਲੁ ਤੇਰਾ ਬਿਰਦੁ ਹਰਿ ਪਤਿਤ ਉਧਾਰਿਆ ॥

Pa▫oṛī.  Mel laihu ḏa▫i▫āl dẖėh pa▫e ḏu▫āri▫ā.  Rakẖ levhu ḏīn ḏa▫i▫āl bẖarmaṯ baho hāri▫ā.  Bẖagaṯ vacẖẖal ṯerā biraḏ har paṯiṯ uḏẖāri▫ā.

 

(Paurri) stanza. O (daiaal) compassionate Master, I (ddhah-i paey) have fallen at Your (duaariaa) door, i.e. have sought Your grace; please (meyl-i leyhu) unite me with You.

I have (bhramat) wandered (bah-u) a lot, i.e. have been through numerous births, but (haaria) failed to find You; You are (daiaal) kind to (deen) the hapless, please (rakh-i leyvh-u = take) accept me in this human birth.

(Vachhal-u) love for (bhagat-i) the devotees/seekers is (teyra) Your (birad-u) nature/tradition; You always (udhaarai) lift (patit) the fallen, o (har-i) Almighty.

 

ਤੁਝ ਬਿਨੁ ਨਾਹੀ ਕੋਇ ਬਿਨਉ ਮੋਹਿ ਸਾਰਿਆ ॥ ਕਰੁ ਗਹਿ ਲੇਹੁ ਦਇਆਲ ਸਾਗਰ ਸੰਸਾਰਿਆ ॥੧੬॥

Ŧujẖ bin nāhī ko▫e bin▫o mohi sāri▫ā.  Kar gėh leho ḏa▫i▫āl sāgar sansāri▫ā. ||16||

 

There is (naahee koey) none (bin-u) except (tujh) You to (saariaa = take care) listen to (moh-i) my (binau) supplication.

Please (gah-i) hold my (kar-u) hand and pull me out of (sansaaria) the world-(saagar) ocean, i.e. accept me for union and obviate rebirth into the world, (daiaal) compassionate Master. 16.

 

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Note: In this seventeenth Paurri of Jaitsri Ki Vaar and the two Sloks (prologues) preceding it, the fifth Guru shows the state of those who have total faith in the Almighty. They conform to Naam/Divine virtues and commands, and are at peace. The Guru says some people apply sandalwood paste on the forehead, look to the moon or to winter season to get relief from heat but that is only for the body. Peace of mind comes through practice of Naam, i.e. sincerely playing the role allotted by the Creator and thus being at peace with the self in life, and attaining union with the creator at the end of life.

 

ਸਲੋਕ ॥ ਸੰਤ ਉਧਰਣ ਦਇਆਲੰ ਆਸਰੰ ਗੋਪਾਲ ਕੀਰਤਨਹ ॥ ਨਿਰਮਲੰ ਸੰਤ ਸੰਗੇਣ ਓਟ ਨਾਨਕ ਪਰਮੇਸੁਰਹ ॥੧॥

Salok.  Sanṯ uḏẖraṇ ḏa▫i▫ālaʼn āsraʼn gopāl kīraṯnėh.  Nirmalaʼn sanṯ sangeṇ ot Nānak parmesurėh. ||1||

 

(Slok) prologue. (Sant) the saints/devotees take (aasr’n) support, i.e. place themselves in care and obedience, of (dailaal’n) the kind Almighty and thus (udhran) rise above, i.e. are saved – from vices in life, and consequently from rebirth after death; they (keertanah) sing/praise – and emulate – virtues of (gopaal = Sustainor of the world) Almighty.

They join (nirmal’n) the purifying (sangeyn) company of (sant = saints) seekers and place themselves in (ott = cover) protection, i.e. in care and obedience, of (parmeysurah) the Supreme Master, says fifth Nanak. 1.

 

ਚੰਦਨ ਚੰਦੁ ਨ ਸਰਦ ਰੁਤਿ ਮੂਲਿ ਨ ਮਿਟਈ ਘਾਂਮ ॥ ਸੀਤਲੁ ਥੀਵੈ ਨਾਨਕਾ ਜਪੰਦੜੋ ਹਰਿ ਨਾਮੁ ॥੨॥

Cẖanḏan cẖanḏ na saraḏ ruṯ mūl na mit▫ī gẖāʼnm.  Sīṯal thīvai nānkā japanḏ▫ṛo har nām. ||2||

 

(Ghaa’nm = heat) restless-ness of the mind under influence of ego and vices is not (mittaee = erased) removed (mool-i) from the root/mind by applying (chandan) sandalwood paste on the forehead as practised by the Brahmin, by (chand-u = moon) moonlight or (sarad) the winter (rut-i) season.

The mind (theevai = becomes, seetal-u = cool) attains peace by (japandrro) remembrance and obedience of (naam-u) commands of, i.e. performing our duties of the role in life allotted by, (har-i) the Almighty – and deriving satisfaction by doing what needs to be done, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਚਰਨ ਕਮਲ ਕੀ ਓਟ ਉਧਰੇ ਸਗਲ ਜਨ ॥ ਸੁਣਿ ਪਰਤਾਪੁ ਗੋਵਿੰਦ ਨਿਰਭਉ ਭਏ ਮਨ ॥
Pa▫oṛī.  Cẖaran kamal kī ot uḏẖre sagal jan.  Suṇ parṯāp govinḏ nirbẖa▫o bẖa▫e man.

 

(Paurri) stanza. (Sagal = all, jan = people) all those who take (ott) protection of (kamal) the lotus (charan) feet, i.e. submit themselves to care and obedience, of the Almighty, (udhrey = rise above) are saved from vices in the world-play.

(Sun-i) hearing of (partap-u) majesty of (govind) the Master, – and placing themselves in Divine care and obedience, their (man) minds (bhaey) become (nirbhau) free of fear – they have no apprehensions, because they obey the highest Master.

 

ਤੋਟਿ ਨ ਆਵੈ ਮੂਲਿ ਸੰਚਿਆ ਨਾਮੁ ਧਨ ॥ ਸੰਤ ਜਨਾ ਸਿਉ ਸੰਗੁ ਪਾਈਐ ਵਡੈ ਪੁਨ ॥ ਆਠ ਪਹਰ ਹਰਿ ਧਿਆਇ ਹਰਿ ਜਸੁ ਨਿਤ ਸੁਨ ॥੧੭॥

Ŧot na āvai mūl sancẖi▫ā nām ḏẖan.  Sanṯ janā si▫o sang pā▫ī▫ai vadai pun.  Āṯẖ pahar har ḏẖi▫ā▫e har jas niṯ sun. ||17||

 

They (sanchiaa) accumulate (dhan) the wealth of, i.e. imbibe, (naam-u) Divine virtues and commands – which helps here, also in the hereafter. No (tott-i) shortage (mool-i = at all) ever (aavai = comes) occurs in this wealth of Naam by using it – unlike material wealth.

(Sang-u) company (sio) of (sant janaa) the seekers – whose company helps conformance to Naam – (paaeeai) is obtained by virtue of (vaddai = great) good (pun) past deeds, i.e. with motivation from within.

We should follow the example of the seekers to (nit) ever (sun) listen to (jas-u = praise) virtues of (har-i) the Almighty and (dhiaaey) pay attention to (har-i) the Almighty’s commands, (aatth = eight x pahar = three hours) twenty four hours – in all activities, round the clock. 17.

 

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ਸਲੋਕ ॥ ਦਇਆ ਕਰਣੰ ਦੁਖ ਹਰਣੰ ਉਚਰਣੰ ਨਾਮ ਕੀਰਤਨਹ ॥ ਦਇਆਲ ਪੁਰਖ ਭਗਵਾਨਹ ਨਾਨਕ ਲਿਪਤ ਨ ਮਾਇਆ ॥੧॥

Salok.  Ḏa▫i▫ā karṇaʼn ḏukẖ harṇaʼn ucẖarṇaʼn nām kīraṯnėh.  Ḏa▫i▫āl purakẖ bẖagvānėh Nānak lipaṯ na mā▫i▫ā. ||1||

 

(Slok) prologue. When the Almighty (karna’n = does/bestows, daiaa = compassion) is kind, one (uchran’n = utters) remembers (naam) Divine virtues and (keertanah) praises and emulates them; this (harna’n) takes away all (dukh-u) distress.

(Purakh) the all-pervasive (bhagvaanah) Almighty is (daiaal) compassionate; IT does not let (maaiaa) temptations in the world-play (lipat) touch that person, says fifth Nanak. 1.

 

Page 710

 

ਭਾਹਿ ਬਲੰਦੜੀ ਬੁਝਿ ਗਈ ਰਖੰਦੜੋ ਪ੍ਰਭੁ ਆਪਿ ॥ ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਜਾਪਿ ॥੨॥

Bẖāhi balanḏ▫ṛī bujẖ ga▫ī rakẖanḏ▫ṛo parabẖ āp.  Jin upā▫ī meḏnī Nānak so parabẖ jāp. ||2||

 

(Prabh-u) the Master (aap-i) IT-self (rakhandrro) protects and (balandrree) the burning (bhaah-i) fire – of jealousy and craving within – (bujh gaee) is extinguished, i.e. vices are dispelled and then the Master found within.

Says fifth Nanak: (Jaap-i) remember – and practice virtues and commands of – (so = that) the (prabh-i) Master (jin-i) who (upaaee) created (meydnee) the world. 2.

 

ਪਉੜੀ ॥ ਜਾ ਪ੍ਰਭ ਭਏ ਦਇਆਲ ਨ ਬਿਆਪੈ ਮਾਇਆ ॥ ਕੋਟਿ ਅਘਾ ਗਏ ਨਾਸ ਹਰਿ ਇਕੁ ਧਿਆਇਆ ॥ ਨਿਰਮਲ ਭਏ ਸਰੀਰ ਜਨ ਧੂਰੀ ਨਾਇਆ ॥

Pa▫oṛī.  Jā parabẖ bẖa▫e ḏa▫i▫āl na bi▫āpai mā▫i▫ā.  Kot agẖā ga▫e nās har ik ḏẖi▫ā▫i▫ā.  Nirmal bẖa▫e sarīr jan ḏẖūrī nā▫i▫ā.

 

(Paurri) stanza. (Ja) when (prabh) the Master (bhaey) is (daiaal) kind, (maaiaa) temptations in the world-play do not (biaapai) affect.

The influences on the mind of (kott-i = crore/ten million) millions of past (aghaa) wrongdoings (gaey naas = destroyed) are erased from the mind by (dhiaaiaa = paying attention) obedience to (ik-u) the One Master, i.e. living by the laws of nature.

(Sareer) the body (bhaey) is (nirmal) freed of dirt by (naaiaa/nahaaiaa) bathing in (dhooree) dust of the feet, i.e. the mind is cleansed of vices by following the example, of (jan = servants) seekers of the Almighty.

 

ਮਨ ਤਨ ਭਏ ਸੰਤੋਖ ਪੂਰਨ ਪ੍ਰਭੁ ਪਾਇਆ ॥ ਤਰੇ ਕੁਟੰਬ ਸੰਗਿ ਲੋਗ ਕੁਲ ਸਬਾਇਆ ॥੧੮॥

Man ṯan bẖa▫e sanṯokẖ pūran parabẖ pā▫i▫ā.  Ŧare kutamb sang log kul sabā▫i▫ā. ||18||

 

When one (paaiaa) finds (pooran) the all-pervasive (prabh) Master, (man) mind and (tan) body (bhaey) are (santokh) contented, i.e. nothing is then left to be desired.

In (sang-i) company one who remembers the Almighty, (log = people) members of his/her (kuttamb) family and (sabaaia) the whole (kul) lineage (tarey = swim) get across the world-ocean – are motivated to seek union with the Creator and overcome vices. 18.

 

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ਸਲੋਕ ॥ ਗੁਰ ਗੋਬਿੰਦ ਗੋਪਾਲ ਗੁਰ ਗੁਰ ਪੂਰਨ ਨਾਰਾਇਣਹ ॥ ਗੁਰ ਦਇਆਲ ਸਮਰਥ ਗੁਰ ਗੁਰ ਨਾਨਕ ਪਤਿਤ ਉਧਾਰਣਹ ॥੧॥

Salok.  Gur gobinḏ gopāl gur gur pūran nārā▫iṇėh.  Gur ḏa▫i▫āl samrath gur gur Nānak paṯiṯ uḏẖārṇėh. ||1||

 

(Slok) prologue.  (Gur) the guru is embodiment of (gobind = Master) the Almighty and (gopaal = nurturer) looks after the disciple; the guru is the embodiment of (pooran) the all-pervasive (naaraainah) Master.

The guru is (daiaal) kind – ignores faults of those who seek guidance, and is (samrath) capable of guiding; the guru (udhaarnah) lifts those (patit) fallen to vices, says fifth Nanak. 1.

 

ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰਿ ਬੋਹਿਥੈ ਤਾਰਿਅਮੁ ॥ ਨਾਨਕ ਪੂਰ ਕਰੰਮ ਸਤਿਗੁਰ ਚਰਣੀ ਲਗਿਆ ॥੨॥

Bẖa▫ojal bikẖam asgāhu gur bohithai ṯāri▫am.  Nānak pūr karamm saṯgur cẖarṇī lagi▫ā. ||2||

 

(Gur-i) the guru is (bohithai) the boat that (taareeam-u) ferries one across (bikham) the difficult and (asgaah) bottomless (bhaujal-u) world-ocean, i.e. the guru enables to overcome multitude of vices in the world-play.

Only one with (poor = perfect) good (kara’mm) fortune (lagiaa = attaches, charnee = to feet) seeks guidance of (satigur) the true guru, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਗੁਰਦੇਵ ਜਿਸੁ ਸੰਗਿ ਹਰਿ ਜਪੇ ॥ ਗੁਰ ਕ੍ਰਿਪਾਲ ਜਬ ਭਏ ਤ ਅਵਗੁਣ ਸਭਿ ਛਪੇ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰਦੇਵ ਨੀਚਹੁ ਉਚ ਥਪੇ ॥

Pa▫oṛī.  Ḏẖan ḏẖan gurḏev jis sang har jape.  Gur kirpāl jab bẖa▫e ṯa avguṇ sabẖ cẖẖape.  Pārbarahm gurḏev nīcẖahu ucẖ thape.

 

(Paurri) stanza. (Dhann-u dhann-u) blessed is (gurdeyv) the guru, the source of enlightenment/awareness, (jis-u) in whose (sang-i) company one (japey = remembers) recounts virtues of (har-i) the Almighty.

(Jab) when (gur) the guru (bhaey) is (kripaal) kind – to guide – (ta) then (sabh-i) all (avgun) faults (chhapey = are hidden) are given up.

(Gurdeyv) the guru, the embodiment of (paarbrahm) the Supreme Being – graciously – (thapey = installs) makes one (ooch) high (neechahu) from low, i.e. imparts awareness to the ignorant.

 

ਕਾਟਿ ਸਿਲਕ ਦੁਖ ਮਾਇਆ ਕਰਿ ਲੀਨੇ ਅਪ ਦਸੇ ॥ ਗੁਣ ਗਾਏ ਬੇਅੰਤ ਰਸਨਾ ਹਰਿ ਜਸੇ ॥੧੯॥

Kāt silak ḏukẖ mā▫i▫ā kar līne ap ḏase.  Guṇ gā▫e be▫anṯ rasnā har jase. ||19||

 

The guru (kaat-i) cuts (dukh) the painful (silak = rope) noose/suffering caused by of (maaiaa) attachment to the world-play and (kar-i leeney) makes them (ap/apney) own (dasey/daas) servants, i.e. motivates them to obey Naam.

Then one (gaaey) sings, (jasey) praises and emulates (gun) virtues of (beyant) the Infinite. 19.

 

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Note: This twentieth/last Paurri of Jaitsri Ki Vaar M: 5 is preceded by two Sloks/prologues also by the fifth guru. The message from all these is that there is only One God who is all-pervasive. Guru make supplication on behalf of all seekers to the Almighty to enable to lead life by Naam/Divine commands.

 

ਸਲੋਕ ॥ ਦ੍ਰਿਸਟੰਤ ਏਕੋ ਸੁਨੀਅੰਤ ਏਕੋ ਵਰਤੰਤ ਏਕੋ ਨਰਹਰਹ ॥ ਨਾਮ ਦਾਨੁ ਜਾਚੰਤਿ ਨਾਨਕ ਦਇਆਲ ਪੁਰਖ ਕ੍ਰਿਪਾ ਕਰਹ ॥੧॥

Salok.  Ḏaristaʼnṯ eko sunī▫anṯ eko varṯanṯ eko narharėh.  Nām ḏān jācẖanṯ Nānak ḏa▫i▫āl purakẖ kirpā karah. ||1||

 

(Slok) prologue. When (purakh) the all-pervasive and (daiaal) compassionate Master (kripa karah) is kind, then one (jaacha’nt-i) asks for (daan-u = alms) benediction of awareness of, (naam) Divine virtues and commands – and lives by them.

S/he then (dristta’nt) sees and (suneea’nt) hears (eyko) the One Master (varta’nt) pervading everywhere. 1.

 

ਹਿਕੁ ਸੇਵੀ ਹਿਕੁ ਸੰਮਲਾ ਹਰਿ ਇਕਸੁ ਪਹਿ ਅਰਦਾਸਿ ॥ ਨਾਮ ਵਖਰੁ ਧਨੁ ਸੰਚਿਆ ਨਾਨਕ ਸਚੀ ਰਾਸਿ ॥੨॥

Hik sevī hik sammlā har ikas pėh arḏās.  Nām vakẖar ḏẖan sancẖi▫ā Nānak sacẖī rās. ||2||

 

We should (seyvee = serve) obey (hik-u) the One, (sa’mmlaa) keep in mind the virtues of (hik-u) the One Master and (ardaas-i) supplicate (pah-i) to (ikas-u) the One Almighty.

I deal in (vakhar) merchandise of, i.e. conduct myself by, (naam) Divine virtues and commands and (sanchiaa) accumulate that (dhan-u) wealth, i.e. I emulate them; this is (sachee = true) the lasting (raas-i = capital amount) wealth – which stays with the soul here and in the hereafter, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਪ੍ਰਭ ਦਇਆਲ ਬੇਅੰਤ ਪੂਰਨ ਇਕੁ ਏਹੁ ॥ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਦੂਜਾ ਕਹਾ ਕੇਹੁ ॥

Pa▫oṛī.  Parabẖ ḏa▫i▫āl be▫anṯ pūran ik ehu.  Sabẖ kicẖẖ āpe āp ḏūjā kahā kehu.

 

(Paurri) stanza. (Daiaal) the compassionate (beya’nt) Infinite (prabh) Almighty is (pooran = all-pervasive) present everywhere and (eyh-u) IT (ik-u = one) is unique.

IT is (sabh-u kichh-u) everything (aape aap-i) by IT-self – by being present in everything/everyone; I cannot (kahaa) say that there is (keyh-u) any (dooja = second) other like IT.

 

ਆਪਿ ਕਰਹੁ ਪ੍ਰਭ ਦਾਨੁ ਆਪੇ ਆਪਿ ਲੇਹੁ ॥ ਆਵਣ ਜਾਣਾ ਹੁਕਮੁ ਸਭੁ ਨਿਹਚਲੁ ਤੁਧੁ ਥੇਹੁ ॥ ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਕਰਿ ਕਿਰਪਾ ਨਾਮੁ ਦੇਹੁ ॥੨੦॥੧॥

Āp karahu parabẖ ḏān āpe āp leho.  Āvaṇ jāṇā hukam sabẖ nihcẖal ṯuḏẖ thehu.  Nānak mangai ḏān kar kirpā nām ḏeh. ||20||1||

 

Being present in everyone, You (aap-i) Yourself (karahu daan-u) give charity and (aapey aap-i) Yoursel (leyh-u) receive it, i.e. You are present both in the guru and the disciple, o Almighty.

(Sabh-u) all (aavan = coming) births and (jaana = going) deaths occur by (hukam-u) Your command, but (tudh-u) Your own (theyh-u = place) existence is (nihchal-u = unshakable) eternal.

Fifth Nanak (ma’ngai) asks for (daan = alms) this benediction; please (kar-i kar-i) be kind and (deyh-u) impart awareness of (naam-u) Divine commands – to live by them. 20. 1.

 

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ਜੈਤਸਰੀ ਬਾਣੀ ਭਗਤਾ ਕੀ                   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī baṇī bẖagṯā kī      Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition (ki) of (bhagtaa = devotees) the saints.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਨਾਥ ਕਛੂਅ ਨ ਜਾਨਉ ॥ ਮਨੁ ਮਾਇਆ ਕੈ ਹਾਥਿ ਬਿਕਾਨਉ ॥੧॥ ਰਹਾਉ ॥

Nāth kacẖẖū▫a na jān▫o.  Man mā▫i▫ā kai hāth bikāna▫o. ||1|| rahā▫o.

 

O (naath) Master, I (jaanau) know (kachhooa na) nothing – about how to conduct myself in the world.

My (man-u) mind (bikaanau = sold) has become a slave (kai) into (haath) the hands of, i.e. is possessed by (maaiaa) temptations in the world-play.

(Rahaau) dwell on this and contemplate.

 

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥ ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥

Ŧum kahī▫aṯ hou jagaṯ gur su▫āmī.  Ham kahī▫aṯ kalijug ke kāmī. ||1||

 

(Tum) You (kaheeat hou) are called (gur) the great (suaami) Master of (jagat) the world.

But (ham) we (kaheeat) are called (kaamee) the lustful creatures (key) of (kalijug) this age of conflict/duality, i.e. we remain busy in satisfying our desires. 1.

 

ਇਨ ਪੰਚਨ ਮੇਰੋ ਮਨੁ ਜੁ ਬਿਗਾਰਿਓ ॥ ਪਲੁ ਪਲੁ ਹਰਿ ਜੀ ਤੇ ਅੰਤਰੁ ਪਾਰਿਓ ॥੨॥

In pancẖan mero man jo bigāri▫o.  Pal pal har jī ṯe anṯar pāri▫o. ||2||

 

(In) these (panchan) five – vices of lust, anger, greed, attachment to the world-play and vanity – have (bigaario) spoilt (meyro) my mind.

And (paario = tear away) widen (antar-u) separation from You, (jee) the revered (har-i) Almighty, (pal-u pal-u) every moment. 2.

 

ਜਤ ਦੇਖਉ ਤਤ ਦੁਖ ਕੀ ਰਾਸੀ ॥ ਅਜੌਂ ਨ ਪਤ੍ਯ੍ਯਾਇ ਨਿਗਮ ਭਏ ਸਾਖੀ ॥੩॥

Jaṯ ḏekẖ▫a▫u ṯaṯ ḏukẖ kī rāsī.  Ajouʼn na paṯ▫yā▫e nigam bẖa▫e sākẖī. ||3||

 

(Jat) wherever I (deykhau) see (tat) there are (raas-i = resource) materials for (dukh) pain, i.e. there are temptations galore everywhere.

My mind does not (patyaaey) understand (ajou’n) even now when (nigam) earlier texts (bhaey) are (saakhi) witness – to old stories as below. 3.

 

ਗੋਤਮ ਨਾਰਿ ਉਮਾਪਤਿ ਸ੍ਵਾਮੀ ॥ ਸੀਸੁ ਧਰਨਿ ਸਹਸ ਭਗ ਗਾਂਮੀ ॥੪॥

Goṯam nār umāpaṯ savāmī.  Sīs ḏẖaran sahas bẖag gāʼnmī. ||4||

 

There are examples of (naar-i) the wife of the sage Gautam and (umaapat-i svaamee = husband of Uma/Paarbati) Shiva.

Indra fell for Gautam’s wife Ahiliaa and (sahs) a thousand (bhag) vaginal marks were formed on his body – this is the result of lust; Shiva cut off one head of Brahma who (gaa’nmee = union) fell for his own daughter, and (dharan-i) carried Brahma’s (sees-u) head stuck to his hand – this resulted from anger. 4.

 

ਇਨ ਦੂਤਨ ਖਲੁ ਬਧੁ ਕਰਿ ਮਾਰਿਓ ॥ ਬਡੋ ਨਿਲਾਜੁ ਅਜਹੂ ਨਹੀ ਹਾਰਿਓ ॥੫॥

In ḏūṯan kẖal baḏẖ kar māri▫o.  Bado nilāj ajhū nahī hāri▫o. ||5||

 

(In) these (dootan) vices have (badh-i kar-i = bound) taken control of (khal-u) the foolish mind and (maario = killed) destroyed – its goodness.

The human mind is (baddo) highly (nilaaaj-u) shameless and (ajahoo) even now (nahi) does not (haario = be weary) forsake the vices. 5.

 

ਕਹਿ ਰਵਿਦਾਸ ਕਹਾ ਕੈਸੇ ਕੀਜੈ ॥ ਬਿਨੁ ਰਘੁਨਾਥ ਸਰਨਿ ਕਾ ਕੀ ਲੀਜੈ ॥੬॥੧॥

Kahi Raviḏās kahā kaise kījai.  Bin ragẖunāth saran kā kī lījai. ||6||1||

 

Says Ravidas: (Kahaa) what and (kaisey) how should I (keejai = do) act? No, I cannot control the mind.

There is (ka ki = whose?) no one whose (saran-i) refuge I can (leejai) take, i.e. nothing will help, (bin-u) except (raghunaath) the Almighty, only Divine grace can protect one from vices. 6. 1.

 

 

SGGS pp 707-709, Jaitsri Vaar M: 5, Paurris 9-15.

 

ਸਲੋਕ ॥ ਬਸੰਤਿ ਸ੍ਵਰਗ ਲੋਕਹ ਜਿਤਤੇ ਪ੍ਰਿਥਵੀ ਨਵ ਖੰਡਣਹ ॥ ਬਿਸਰੰਤ ਹਰਿ ਗੋਪਾਲਹ ਨਾਨਕ ਤੇ ਪ੍ਰਾਣੀ ਉਦਿਆਨ ਭਰਮਣਹ ॥੧॥

Salok.  Basanṯ savarag lokah jiṯṯe parithvī nav kẖandṇah.  Bisranṯ har gopālah Nānak ṯe parāṇī uḏi▫ān bẖaramṇėh. ||1||

 

(Slok) prologue. If someone (jitatey) conquers (nav = nine, khanddanah = parts of the earth) the whole world and (basant-i) lives (svarg = heaven, lokah = habitat) with all comforts.

But, (bisrant-i) forgets (har-i) the Almighty (gopaalah) Sustainor of the world, (tey) that (praanee) person (bharmtah) wanders (udiaan = jungle) in wilderness, i.e. remains directionless in life, and cannot attain union with the Creator which is the opportunity in human birth, says fifth Nanak. 1.

 

ਕਉਤਕ ਕੋਡ ਤਮਾਸਿਆ ਚਿਤਿ ਨ ਆਵਸੁ ਨਾਉ ॥ ਨਾਨਕ ਕੋੜੀ ਨਰਕ ਬਰਾਬਰੇ ਉਜੜੁ ਸੋਈ ਥਾਉ ॥੨॥

Ka▫uṯak kod ṯamāsi▫ā cẖiṯ na āvas nā▫o.  Nānak koṛī narak barābare ujaṛ so▫ī thā▫o. ||2||

 

If someone enjoys (kodd/crore = ten million) countless (kautak) plays and (tamaasia) fun but (naau) virtues and commands of the Almighty do not (aavas-u) come to his/her (chit-i) consciousness, i.e. s/he ignores the Creator who gave all these.

(Soi) that (thaau) place where s/he is, is (ujarr-u) deserted – s/he is devoid of virtues; his/her state is (braabrey = equal) like being in (korri/crore) countless (narak) hells, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਮਹਾ ਭਇਆਨ ਉਦਿਆਨ ਨਗਰ ਕਰਿ ਮਾਨਿਆ ॥

Pa▫oṛī.  Mahā bẖa▫i▫ān uḏi▫ān nagar kar māni▫ā.

 

(Paurri) stanza. One is in (maha) a greatly (bhaiaan) terrifying (udiaan) jungle but (kar-i mania) considers/thinks it is (nagar) a city, i.e. one engrossed in pleasures of the world-play is restless, but thinks s/he is satisfied.

 

Page 708

 

ਝੂਠ ਸਮਗ੍ਰੀ ਪੇਖਿ ਸਚੁ ਕਰਿ ਜਾਨਿਆ ॥ ਕਾਮ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਫਿਰਹਿ ਦੇਵਾਨਿਆ ॥

Jẖūṯẖ samagrī pekẖ sacẖ kar jāni▫ā.  Kām kroḏẖ ahaʼnkār firėh ḏevāni▫ā.

 

S/he (peykh-i) sees (jhootth = false) impermanent (smagree = items) possessions but (kar-i jaania) thinks they are (sach-u = true) permanent.

S/he (phirah-i = wanders) is (deyaania) mad with (kaam) lust and (krodh) wrath, i.e. runs after desires and gets angry for any impediments.

 

ਸਿਰਿ ਲਗਾ ਜਮ ਡੰਡੁ ਤਾ ਪਛੁਤਾਨਿਆ ॥ ਬਿਨੁ ਪੂਰੇ ਗੁਰਦੇਵ ਫਿਰੈ ਸੈਤਾਨਿਆ ॥੯॥

Sir lagā jam dand ṯā pacẖẖuṯāni▫ā.  Bin pūre gurḏev firai saiṯāni▫ā. ||9||

 

But, when deeds are evaluated and s/he (lagaa) gets hit (sir-i) on the head with (ddandd-u) rod/punishment of (jam) Divine justice, (ta) then s/he (pachhutaania) repents.

One who (bin-u = without) does not obey (poorey) the perfect guru – to remember the Almighty -(phirai = wanders) acts like (saitaan) the devil. 9.

 

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Note: The message of this tenth Paurri of Jaitsri Ki Vaar and the two (sloks) prologues by the fifth Guru preceding it, is that the Creator gives us status, good looks, wealth and so on, we get attached to them and  forget the Almighty. One thinks the status, wealth or lineage will count in the hereafter, like it does in the world. However, nothing except obedience to the Almighty ultimately counts. One should be conscious of it in order to have comfort here and in the hereafter.

 

Note: All except two of the twenty-two Vaars in SGGS have both Sloks and Paurris. At the time of compilation of AGGS the fifth Guru had placed matching Sloks before the Paurris. However, in Vaars of the fifth Guru the Sloks are also his. A characteristic of Jaitsri Ki Vaar is that all the Sloks and Paurris have exactly the same message as may be seen in this case. An additional characteristic of this Vaar is that all Paurris have only two Sloks preceding them. The first Slok is in Saadh Bhashaa, the second is in Lehndi or Southern Punjabi and the Paurri in mainstream Punjabi.

 

ਸਲੋਕ ॥ ਰਾਜ ਕਪਟੰ ਰੂਪ ਕਪਟੰ ਧਨ ਕਪਟੰ ਕੁਲ ਗਰਬਤਹ ॥ ਸੰਚੰਤਿ ਬਿਖਿਆ ਛਲੰ ਛਿਦ੍ਰੰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਸੰਗਿ ਨ ਚਾਲਤੇ ॥੧॥

Salok.  Rāj kaptaʼn rūp kaptaʼn ḏẖan kaptaʼn kul garabṯėh.  Saʼncẖanṯ bikẖi▫ā cẖẖalaʼn cẖẖiḏaraʼn Nānak bin har sang na cẖālṯe. ||1||

 

(Slok) prologue: (Raaj = kingdom) authority, (roop = looks) physical beauty or strength, (dhan) wealth and (garabtah) pride in (kul) lineage are all (kaptta’n) deceptive – one gets obsessed with them and forgets the Almighty, but they do not last forever, and cause repentance later.

One (sanchant-i) amasses (bikhiaa) transitory wealth by (chhala’n) deceit and (chhidra’n = holes/faults) wrongdoings, but should realise that nothing (bin-u) except (har-i) the Almighty (chaaltey) goes (sang-i) with the soul, i.e. nothing except emulation of virtues and obedience to commands of in life helps in the hereafter, says fifth Nanak. 1.

 

ਪੇਖੰਦੜੋ ਕੀ ਭੁਲੁ ਤੁੰਮਾ ਦਿਸਮੁ ਸੋਹਣਾ ॥ ਅਢੁ ਨ ਲਹੰਦੜੋ ਮੁਲੁ ਨਾਨਕ ਸਾਥਿ ਨ ਜੁਲਈ ਮਾਇਆ ॥੨॥

Pekẖanḏ▫ṛo kī bẖul ṯummā ḏisam sohṇā.  Adẖ na lahanḏ▫ṛo mul Nānak sāth na jul▫ī mā▫i▫ā. ||2||

 

(Peykhandrro = seen) looks can be (bhul-u = wrong) misleading; Tumma, a bitter fruit (disam-u) looks (sohnaa = beautiful) good – looks like a melon and is tempting.

However, it (lahandrro) fetches not even (addh) a pittance if sold – and is bitter to eat; similarly possession of (maaiaa) wealth is tempting but does not (julaee) go (saath-i) with the soul, i.e. has no value after death, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲੈ ਸੋ ਕਿਉ ਸੰਜੀਐ ॥ ਤਿਸ ਕਾ ਕਹੁ ਕਿਆ ਜਤਨੁ ਜਿਸ ਤੇ ਵੰਜੀਐ ॥

Pa▫oṛī.  Cẖalḏi▫ā nāl na cẖalai so ki▫o sanjī▫ai.  Ŧis kā kaho ki▫ā jaṯan jis ṯe vanjī▫ai.

 

(Paurri) stanza: (Kio) why (sanjeeai) amass (so) that wealth which does not (chalai) go (naal-i) with the soul when (chaldiaa) departing?

(Kah-u) tell me, (kiaa) what use is (jatan-u) the effort (tis ka) for that wealth or attachment to relatives, (tey) from (jis) which we are (vanjeeai) to go away, i.e. which will be left behind on death?

 

ਹਰਿ ਬਿਸਰਿਐ ਕਿਉ ਤ੍ਰਿਪਤਾਵੈ ਨਾ ਮਨੁ ਰੰਜੀਐ ॥ ਪ੍ਰਭੂ ਛੋਡਿ ਅਨ ਲਾਗੈ ਨਰਕਿ ਸਮੰਜੀਐ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਨਾਨਕ ਭਉ ਭੰਜੀਐ ॥੧੦॥

Har bisri▫ai ki▫o ṯaripṯāvai nā man ranjī▫ai.  Parabẖū cẖẖod an lāgai narak samanjī▫ai.  Hohu kirpāl ḏa▫i▫āl Nānak bẖa▫o bẖanjī▫ai. ||10||

 

The mind (kio = how?) cannot (triptaavai = satiated) be at peace when it (bisriai) forgets (har-i) the Almighty and chases desires; (man-u) the mind cannot (ranjeeai/manoranjan = entertained) have joy except by finding the Almighty within – and being at peace.

One who (chhodd-i) forsakes (prabhoo) the Almighty, i.e. ignores instructions given by the Almighty to the soul – and (laagai = attaches) engages in (an) other – pursuits of transitory gains and pleasures – s/he (samanjeeai = merges) is put (narak-i) in hell, i.e. remains restless in life, and is put in cycles of births and deaths at the end of life.

O (kripaal) merciful Almighty, please (hoh-u) be (daiaal) kind – to enable to live by Naam -, and (bhanjeeai = break) end my coming to (bhau/bhav) the world, i.e. being born again, says fifth Nanak. 10.

 

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ਸਲੋਕ ॥ ਨਚ ਰਾਜ ਸੁਖ ਮਿਸਟੰ ਨਚ ਭੋਗ ਰਸ ਮਿਸਟੰ ਨਚ ਮਿਸਟੰ ਸੁਖ ਮਾਇਆ ॥ ਮਿਸਟੰ ਸਾਧਸੰਗਿ ਹਰਿ ਨਾਨਕ ਦਾਸ ਮਿਸਟੰ ਪ੍ਰਭ ਦਰਸਨੰ ॥੧॥

Salok.  Nacẖ rāj sukẖ mistaʼn nacẖ bẖog ras mistaʼn nacẖ mistaʼn sukẖ mā▫i▫ā.  Mistaʼn sāḏẖsang har Nānak ḏās mistaʼn parabẖ ḏarsanaʼn. ||1||

 

(Slok) prologue. (Nach) neither (sukh) pleasure of (raaj) kingdom, (nach) nor (bhog) enjoying (ras-u) objects of pleasure, nor (sukh) comforts of (maaiaa) wealth are (mistta’n = sweet) satisfying – for the mind, because one wants more and more of them.

Praising virtues of (har-i) the Almighty (saadhsang-i) in holy congregation is (mistta’n) sweet; (daas = servant) a seeker is (mistta’n) satisfied (darsana’n = sight) by finding (prabh) the Master, says fifth Nanak. 1.

 

ਲਗੜਾ ਸੋ ਨੇਹੁ ਮੰਨ ਮਝਾਹੂ ਰਤਿਆ ॥ ਵਿਧੜੋ ਸਚ ਥੋਕਿ ਨਾਨਕ ਮਿਠੜਾ ਸੋ ਧਣੀ ॥੨॥

Lagṛā so nehu man majẖāhū raṯi▫ā.  viḏẖ▫ṛo sacẖ thok Nānak miṯẖ▫ṛā so ḏẖaṇī. ||2||

 

I (lagrraa) have developed (so) such (neyhu) love that has (ratiaa) imbued (mann) the mind with love of God (majhaahoo) within.

 (Thok-i = substance) virtues of (sach) the Eternal (vidhrro = pierced) fascinate me; I find (so = that) the One (dhani) Master (mitthrraa = sweet) lovable, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਬਿਨੁ ਕਛੂ ਨ ਲਾਗਈ ਭਗਤਨ ਕਉ ਮੀਠਾ ॥ ਆਨ ਸੁਆਦ ਸਭਿ ਫੀਕਿਆ ਕਰਿ ਨਿਰਨਉ ਡੀਠਾ ॥

Pa▫oṛī.  Har bin kacẖẖū na lāg▫ī bẖagṯan ka▫o mīṯẖā.  Ān su▫āḏ sabẖ fīki▫ā kar nirna▫o dīṯẖā.

 

(Paurri) stanza. (Bhagtan) the devotees (laagaee = seems) find (kachhoo na) nothing (meetthaa = sweet) agreeable (bin-u) except living by virtues of (har-i) the Almighty, i.e. they do not worship gods/goddesses or engage in rituals.

They have (ddeetthaa = seen) experienced and (kar-i nirnau) decided that (sabh-i) all (aan) other (suaad = taste) pursuits are (pheekiaa) insipid, i.e. are of no use to find the Master.

 

ਅਗਿਆਨੁ ਭਰਮੁ ਦੁਖੁ ਕਟਿਆ ਗੁਰ ਭਏ ਬਸੀਠਾ ॥ ਚਰਨ ਕਮਲ ਮਨੁ ਬੇਧਿਆ ਜਿਉ ਰੰਗੁ ਮਜੀਠਾ ॥ ਜੀਉ ਪ੍ਰਾਣ ਤਨੁ ਮਨੁ ਪ੍ਰਭੂ ਬਿਨਸੇ ਸਭਿ ਝੂਠਾ ॥੧੧॥

Agi▫ān bẖaram ḏukẖ kati▫ā gur bẖa▫e basīṯẖā.  Cẖaran kamal man beḏẖi▫ā ji▫o rang majīṯẖā.  Jī▫o parāṇ ṯan man parabẖū binse sabẖ jẖūṯẖā. ||11||

 

(Agiaan) ignorance and (bharam) delusion about the Almighty, as well as (dukh-u) pain of not being able to connect with IT (kattiaa) end when (gur) the guru (bhaey) is (baseetthaa) the go-between, i.e. awareness and love for the Master come with the guru’s guidance.

(Kamal = lotus, charan = feet) commands of the Almighty (beydhiaa = pierce) fascinate the mind (jio) like (majeetthaa)  the root of Majeetth gives fast red (rang-u) colour to cloth – the epitome of love.

Realizing that (sabh-i) all others are (jhootthaa = false) impermanent and shall (binsey) perish, I have dedicated my (jeeo) soul, (praan) life, (tan-u) body and (man-u) mind, i.e. my total being, to (prabhoo) the Almighty. 11.

 

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Note: This twelfth Paurri of Jaitsri Ki Vaar M: 5, is preceded by two Sloks or prologues also by the fifth Guru. A defining feature of this Vaar is that all its Paurris have the first Slok in Sant Bhasha/languge, the second Slok in Lahdi/southern Punjabi language and the Paurri in mainstream Punjabi. All the three have the same message, as may be seen in this case.

 

ਸਲੋਕ ॥ ਤਿਅਕਤ ਜਲੰ ਨਹ ਜੀਵ ਮੀਨੰ ਨਹ ਤਿਆਗਿ ਚਾਤ੍ਰਿਕ ਮੇਘ ਮੰਡਲਹ ॥ ਬਾਣ ਬੇਧੰਚ ਕੁਰੰਕ ਨਾਦੰ ਅਲਿ ਬੰਧਨ ਕੁਸਮ ਬਾਸਨਹ ॥ ਚਰਨ ਕਮਲ ਰਚੰਤਿ ਸੰਤਹ ਨਾਨਕ ਆਨ ਨ ਰੁਚਤੇ ॥੧॥

Salok.  Ŧi▫akaṯ jalaʼn nah jīv mīnaʼn nah ṯi▫āg cẖāṯrik megẖ mandlah.  Bāṇ beḏẖancẖ kurank nāḏaʼn al banḏẖan kusam bāsnah.  Cẖaran kamal racẖanṯ sanṯėh Nānak ān na rucẖṯe. ||1||

 

(Slok) prologue. (Meena’n) the fish cannot (jeev) survive if it (tiaakat) leaves (jala’n) water; (chaatrik) the rain bird (nah) does not (tiaag-i) leave (manddlah = collection of) the place which has (meygh) clouds – hoping for rain.

(Kurank) the deer (beydhanch = pierced) gets hit by the hunter’s (baan) arrow as it runs to where (naada’n) music plays for catching it; (al-i) the bumble-bee loves (baasnah) fragrance of (kusam) the flower and gets itself (bandhan) bound when the flower closes.

Similarly, (santah = saints) the seekers (rachant-i) remain absorbed in (charan kamal = lotus feet) virtues and commands of the Almighty, and are not (ruchtey) impressed by (aan) other things, says fifth Nanak. 1.

 

ਮੁਖੁ ਡੇਖਾਊ ਪਲਕ ਛਡਿ ਆਨ ਨ ਡੇਊ ਚਿਤੁ ॥ ਜੀਵਣ ਸੰਗਮੁ ਤਿਸੁ ਧਣੀ ਹਰਿ ਨਾਨਕ ਸੰਤਾਂ ਮਿਤੁ ॥੨॥

Mukẖ dekẖā▫ū palak cẖẖad ān na de▫ū cẖiṯ.  Jīvaṇ sangam ṯis ḏẖaṇī har Nānak sanṯāʼn miṯ. ||2|| `

 

O Almighty, should You (ddeykhaaoo) show me Your (mukh-u) face, i.e. I experience You within, (palak) for a moment, I will not (chhadd-i = leave) take my (chit-u) mind off You (ddeyoo = give) for (aan) anything else.

My (jeevan) life lies in (sangam = confluence) being with (tas-u = that) You, (dhanee) the Master, and (mit-u) friend of (santaa) the seekers, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਉ ਮਛੁਲੀ ਬਿਨੁ ਪਾਣੀਐ ਕਿਉ ਜੀਵਣੁ ਪਾਵੈ ॥ ਬੂੰਦ ਵਿਹੂਣਾ ਚਾਤ੍ਰਿਕੋ ਕਿਉ ਕਰਿ ਤ੍ਰਿਪਤਾਵੈ ॥ ਨਾਦ ਕੁਰੰਕਹਿ ਬੇਧਿਆ ਸਨਮੁਖ ਉਠਿ ਧਾਵੈ ॥

Pa▫oṛī.  Ji▫o macẖẖulī bin pāṇī▫ai ki▫o jīvaṇ pāvai.  Būnḏ vihūṇā cẖāṯriko ki▫o kar ṯaripṯāvai.  Nāḏ kuraʼnkėh beḏẖi▫ā sanmukẖ uṯẖ ḏẖāvai.

 

(Paurri) stanza. (Jio) like (machhuli) the fish (kio = how?) cannot (jeevan paavai = have life) survive (bin-u) without (paaneeai) water.

(Chaatriko) the rain bird (kio kar-i = how?) is not (triptaavai) be satiated (vihoona) without receiving (boond = drop) the raindrop into its mouth.

(Kurankah) the deer is (beydhiaa = pierced) attracted by (naad) music and (utth-i) gets up to (dhaavai) run (sanmukh = facing) in the direction where the music comes from.

 

ਭਵਰੁ ਲੋਭੀ ਕੁਸਮ ਬਾਸੁ ਕਾ ਮਿਲਿ ਆਪੁ ਬੰਧਾਵੈ ॥ ਤਿਉ ਸੰਤ ਜਨਾ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਦੇਖਿ ਦਰਸੁ ਅਘਾਵੈ ॥੧੨॥

Bẖavar lobẖī kusam bās kā mil āp banḏẖāvai.  Ŧi▫o sanṯ janā har parīṯ hai ḏekẖ ḏaras agẖāvai. ||12||

 

(Bhavar-u) the bumblebee is (lobhi ka) attracted by (baas-u) fragrance (ka) of (kusam) the flower; it (mil-i = meeting) gets into the flower and has (aap-u) itself (bandhaavai) bound – when the flower closes.

(Tio) similarly, (sant janaa) the seekers have (preet-i) affection for (har-i) the Almighty and (aghaavai = satisfied) are happy (deykh-i) seeing Divine (daras-u) vision, i.e. to experience the Almighty within. 12.

 

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ਸਲੋਕ ॥ ਚਿਤਵੰਤਿ ਚਰਨ ਕਮਲੰ ਸਾਸਿ ਸਾਸਿ ਅਰਾਧਨਹ ॥ ਨਹ ਬਿਸਰੰਤਿ ਨਾਮ ਅਚੁਤ ਨਾਨਕ ਆਸ ਪੂਰਨ ਪਰਮੇਸੁਰਹ ॥੧॥

Salok.  Cẖiṯvanṯ cẖaran kamlaʼn sās sās arāḏẖnėh.  Nah bisranṯ nām acẖuṯ Nānak ās pūran parmesurėh. ||1||

 

(Slok) prologue. The seekers are (chitvant-i) think of (charan = feet, kamla’n = lotus) commands of the Almighty and (araadhnah) invoke IT (saas-isaas-i = every breath) every moment.

They do not (bisrant-i) forget (achut = imperishable) the Eternal (naam) virtues and commands of (parmeysurah) the Supreme Master who (poornah) fulfils all (aas) wishes, i.e. reveals IT-self to them, says fifth Nanak. 1.

 

ਸੀਤੜਾ ਮੰਨ ਮੰਝਾਹਿ ਪਲਕ ਨ ਥੀਵੈ ਬਾਹਰਾ ॥ ਨਾਨਕ ਆਸੜੀ ਨਿਬਾਹਿ ਸਦਾ ਪੇਖੰਦੋ ਸਚੁ ਧਣੀ ॥੨॥

Sīṯ▫ṛā man manjẖāhi palak na thīvai bāhrā.  Nānak āsṛī nibāhi saḏā pekẖanḏo sacẖ ḏẖaṇī. ||2||

 

The Almighty is (seetrraa) stitched/enshrined (manjhaah-i) in their (ma’nn) mind, and never (theevai = be) goes (baahra) outside, i.e. is not forgotten, (palak) even for a moment.

His/her (aasrree) wish to (sadaa) ever (peykhando) see (sach-u) the Eternal (dhani) Master within, is (nibaah-i) fulfilled, says fifth Nanak. 2. 

 

ਪਉੜੀ ॥ ਆਸਾਵੰਤੀ ਆਸ ਗੁਸਾਈ ਪੂਰੀਐ ॥ ਮਿਲਿ ਗੋਪਾਲ ਗੋਬਿੰਦ ਨ ਕਬਹੂ ਝੂਰੀਐ ॥ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਚਾਉ ਲਹਿ ਜਾਹਿ ਵਿਸੂਰੀਐ ॥

Pa▫oṛī.  Āsāvanṯī ās gusā▫ī pūrī▫ai.  Mil gopāl gobinḏ na kabhū jẖūrī▫ai.  Ḏeh ḏaras man cẖā▫o lėh jāhi visūrī▫ai.

 

(Paurri) stanza. (Gusaaee) Master of the universe (pooreeai) fulfils (aas) expectation of (aasavantee = expectant) the seekers.

One who (mil-i) finds (gobind) the Master and (gopaal) Sustainor of the universe, (kabahoo na) never has (jhooreeai) anxiety, i.e. nothing is left to obtain.

I have (chaau) longing (man-i) in the mind, please (deyh-u = give) grant Your (daras-u) vision so that (visooreeai) sorrow – of being separated from You -, (lah-i jaaey = is removed) ends.

 

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ਹੋਇ ਪਵਿਤ੍ਰ ਸਰੀਰੁ ਚਰਨਾ ਧੂਰੀਐ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰਦੇਵ ਸਦਾ ਹਜੂਰੀਐ ॥੧੩॥

Ho▫e paviṯar sarīr cẖarnā ḏẖūrī▫ai.  Pārbarahm gurḏev saḏā hajūrī▫ai. ||13||

 

My (sareer-u = body) being (hoey) is (pavitr) purified by (ddhooreeai) the dust of Your (charna) feet, i.e. by submitting to Your commands;

 May I ever see You (hajooreeai) present with me, o (paarbrahm) Supreme Being (gurdeyv = enlightener guru) whose virtues and commands are the guide for life. 13.

 

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ਸਲੋਕ ॥ ਰਸਨਾ ਉਚਰੰਤਿ ਨਾਮੰ ਸ੍ਰਵਣੰ ਸੁਨੰਤਿ ਸਬਦ ਅੰਮ੍ਰਿਤਹ ॥ ਨਾਨਕ ਤਿਨ ਸਦ ਬਲਿਹਾਰੰ ਜਿਨਾ ਧਿਆਨੁ ਪਾਰਬ੍ਰਹਮਣਹ ॥੧॥

Salok.  Rasnā ucẖranṯ nāmaʼn sarvaṇaʼn sunanṯ sabaḏ amriṯah.  Nānak ṯin saḏ balihāraʼn jinā ḏẖi▫ān pārbrahmaṇėh. ||1||

 

(Slok) prologue. Those who (uchra’nt-i = utter) recount (naama’n) Divine virtues and commands with (rasna) the tongue and (sunant-i) listen to these (amritah) life-giving (sabad) words.

I (sad) ever (balihaara’n = am sacrifice) adore (tin) those (jinaa) who fix (dhiaan-u) attention to virtues and commands of (paarbrahmnah) the Supreme Being, says fifth Nanak. 1.

 

ਹਭਿ ਕੂੜਾਵੇ ਕੰਮ ਇਕਸੁ ਸਾਈ ਬਾਹਰੇ ॥ ਨਾਨਕ ਸੇਈ ਧੰਨੁ ਜਿਨਾ ਪਿਰਹੜੀ ਸਚ ਸਿਉ ॥੨॥

Habẖ kūṛāve kamm ikas sā▫ī bāhre.  Nānak se▫ī ḏẖan jinā pirhaṛī sacẖ si▫o. ||2||

 

(Habh-i) all (kamm = jobs) pursuits (baaharey) except as commanded by (ikas-u) the One (saaee) Master are (koorraavey = false) fruitless.

(Seyee) those who have (pirharree) affection (sio) for, i.e. emulate virtues of, (sach-u) the Eternal, are (dhann-u) blessed, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਦ ਬਲਿਹਾਰੀ ਤਿਨਾ ਜਿ ਸੁਨਤੇ ਹਰਿ ਕਥਾ ॥ ਪੂਰੇ ਤੇ ਪਰਧਾਨ ਨਿਵਾਵਹਿ ਪ੍ਰਭ ਮਥਾ ॥ ਹਰਿ ਜਸੁ ਲਿਖਹਿ ਬੇਅੰਤ ਸੋਹਹਿ ਸੇ ਹਥਾ ॥

Pa▫oṛī.  Saḏ balihārī ṯinā jė sunṯe har kathā.  Pūre ṯe parḏẖān nivāvėh parabẖ mathā.  Har jas likẖėh be▫anṯ sohėh se hathā.

 

(Paurri) stanza. I (sad) ever (balihaaree = am sacrifice) adore (tina) those who (suntey) listen to (kathaa) discourse on commands of (har-i) the Almighty – and obey them.

 Those who (nivaavah-i) bow (mathaa) their foreheads/heads, i.e. submit to commands of (prabh) the Almighty, (tey) they are (poorey) perfect (pardhaan) leaders, i.e. are a good example to follow.

(Sey) those persons whose (hathaa) hands (likhah-i) write (beyant) the infinite (jas-u = praise) virtues of (har-i) the Almighty, (sohah-i) are praise-worthy.

 

ਚਰਨ ਪੁਨੀਤ ਪਵਿਤ੍ਰ ਚਾਲਹਿ ਪ੍ਰਭ ਪਥਾ ॥ ਸੰਤਾਂ ਸੰਗਿ ਉਧਾਰੁ ਸਗਲਾ ਦੁਖੁ ਲਥਾ ॥੧੪॥

Cẖaran punīṯ paviṯar cẖālėh parabẖ pathā.  Sanṯāʼn sang uḏẖār saglā ḏukẖ lathā. ||14||

 

(Charan) feet which (chaalah-i) walk on (patha) the path of (prabh) the Almighty are (puneet, pavitr) pious, i.e. those who live in obedience to commands of the Almighty are purified.

 (Udhaar-u) protection from, i.e. being able to overcome vices comes by (sang-i) in company of (santaa) the seekers, and one does all the above things by following the seekers; (saglaa) every (dukh-u) distress is then (lathaa = removed) obviated. 14.

 

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ਸਲੋਕੁ ॥ ਭਾਵੀ ਉਦੋਤ ਕਰਣੰ ਹਰਿ ਰਮਣੰ ਸੰਜੋਗ ਪੂਰਨਹ ॥ ਗੋਪਾਲ ਦਰਸ ਭੇਟੰ ਸਫਲ ਨਾਨਕ ਸੋ ਮਹੂਰਤਹ ॥੧॥

Salok.  Bẖāvī uḏoṯ karṇaʼn har ramṇaʼn sanjog pūrnah.  Gopāl ḏaras bẖetaʼn safal Nānak so mahūrṯėh. ||1||

 

(Slok-u) prologue. When (bhaavi) destiny (udot = manifest, karna’n = made) shows, then one (ramna’n) remembers (har-i) the Almighty and (sanjog) union (poornah = fulfilled) fructifies.

When one (bheytta’n = meets) gets (daras = sight) vision of (gopaal = Sustainer) the Master, that (mahoortah) moment is (saphal) fruitful, says fifth Nanak. 1.

 

ਕੀਮ ਨ ਸਕਾ ਪਾਇ ਸੁਖ ਮਿਤੀ ਹੂ ਬਾਹਰੇ ॥ ਨਾਨਕ ਸਾ ਵੇਲੜੀ ਪਰਵਾਣੁ ਜਿਤੁ ਮਿਲੰਦੜੋ ਮਾ ਪਿਰੀ ॥੨॥

Kīm na sakā pā▫e sukẖ miṯī hū bāhre.  Nānak sā velṛī parvāṇ jiṯ milanḏ▫ṛo mā pirī. ||2||

 

I (na sakaa) cannot (paaey) put (keem/keemat) a price on (sukh) the pleasures; they are (hoo baahrey) beyond (miti) measure.

I (parvaan = acceptable) love (sa) that (veylrree) moment (jit-u) when I (milandrro) meet (ma) my (piree) Beloved, i.e. experience Divine presence within, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਾ ਵੇਲਾ ਕਹੁ ਕਉਣੁ ਹੈ ਜਿਤੁ ਪ੍ਰਭ ਕਉ ਪਾਈ ॥ ਸੋ ਮੂਰਤੁ ਭਲਾ ਸੰਜੋਗੁ ਹੈ ਜਿਤੁ ਮਿਲੈ ਗੁਸਾਈ ॥

Pa▫oṛī.  Sā velā kaho ka▫uṇ hai jiṯ parabẖ ka▫o pā▫ī.  So mūraṯ bẖalā sanjog hai jiṯ milai gusā▫ī.

 

(Paurri) stanza. Question: (Kah-u) tell me (kaun-u) which is (sa) that – auspicious – (veyla) time (jit-u) when one (paaee) finds (prabh kau) the Master?

Answer: (So = that) any (moorat-u/mahoorat-u) time (jit-u) when one (milai) finds (gusaaee) the Master is (bhalaa = good) auspicious and (sanjog-u) destined for union.

 

ਆਠ ਪਹਰ ਹਰਿ ਧਿਆਇ ਕੈ ਮਨ ਇਛ ਪੁਜਾਈ ॥ ਵਡੈ ਭਾਗਿ ਸਤਸੰਗੁ ਹੋਇ ਨਿਵਿ ਲਾਗਾ ਪਾਈ ॥ ਮਨਿ ਦਰਸਨ ਕੀ ਪਿਆਸ ਹੈ ਨਾਨਕ ਬਲਿ ਜਾਈ ॥੧੫॥

Āṯẖ pahar har ḏẖi▫ā▫e kai man icẖẖ pujā▫ī.  vadai bẖāg saṯsang ho▫e niv lāgā pā▫ī.  Man ḏarsan kī pi▫ās hai Nānak bal jā▫ī. ||15||

 

(Ichh = wish) yearning of (man) the mind (pujaaee) is fulfilled (dhiaaey kai) by keeping in mind (har-i) the Almighty (aatth pahar) round the clock.

Getting together in (satsang-u) holy congregation (hoey) happens with (vaddai) good (bhaag-i) fortune; I (niv) bow to (laaga) touch (paaee) the feet of the seekers in holy congregation.

I (bal-i jaaee = am sacrifice) adore the seekers who have (piaas = thirst) yearning (ki) for (darsan) vision of, the Master (man-i) in mind, says fifth Nanak. 15.