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.