SGGS pp 862-864, Gondd M: 5, Shabads 1-6.

 

ਰਾਗੁ ਗੋਂਡ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond mėhlā 5 cẖa▫upḏe gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions (mahla 5) of the fifth Guru in Raga Gondd, (chaupadey) of four stanzas each (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known (gurprasaad-i) with the true guru’s grace/guidance.

 

ਸਭੁ ਕਰਤਾ ਸਭੁ ਭੁਗਤਾ ॥੧॥ ਰਹਾਉ ॥

Sabẖ karṯā sabẖ bẖugṯā. ||1|| rahā▫o.

 

The Creator (karta) creates (sabh-u) everything/one and (bhugta = consumes) uses, i.e. causes them to function as per IT’s commands. 1.

(Rahaau) pause and reflect on this

 

ਸੁਨਤੋ ਕਰਤਾ ਪੇਖਤ ਕਰਤਾ ॥ ਅਦ੍ਰਿਸਟੋ ਕਰਤਾ ਦ੍ਰਿਸਟੋ ਕਰਤਾ ॥ ਓਪਤਿ ਕਰਤਾ ਪਰਲਉ ਕਰਤਾ ॥ ਬਿਆਪਤ ਕਰਤਾ ਅਲਿਪਤੋ ਕਰਤਾ ॥੧॥

Sunṯo karṯā pekẖaṯ karṯā.  Aḏristo karṯā ḏaristo karṯā.  Opaṯ karṯā parla▫o karṯā.  Bi▫āpaṯ karṯā alipaṯo karṯā. ||1||

 

The Creator (sunto) listens and (peykhat = sees) watches everything/one. IT is both (adristto = unseen) un-manifest and (dristto = seen) manifest; (opat-i) creates and (parlau) destroys; (biaapat) pervades everywhere but (alipto) remains untouched by the world-play. 1.

 

ਬਕਤੋ ਕਰਤਾ ਬੂਝਤ ਕਰਤਾ ॥ ਆਵਤੁ ਕਰਤਾ ਜਾਤੁ ਭੀ ਕਰਤਾ ॥ ਨਿਰਗੁਨ ਕਰਤਾ ਸਰਗੁਨ ਕਰਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਮਦ੍ਰਿਸਟਾ ॥੨॥੧॥

Bakṯo karṯā būjẖaṯ karṯā.  Āvaṯ karṯā jāṯ bẖī karṯā.  Nirgun karṯā sargun karṯā.  Gur parsāḏ Nānak samḏristā. ||2||1||

 

IT (bakto) speaks – in the creatures and (boojhat) understands. IT (aavat-u) comes and (bhi) also (jaat-u) goes, i.e. is present in the born creature who dies when IT leaves.

IT is (nirgun) beyond the three attributes of Maaiaa – Tamas, Rajas and Sattva, i.e. is transcendent IT-self, but also (sargun) subject to the attributes being in the creatures, is Immanent. Is (samdristta) seen equally everywhere (prasadd-i) with grace/guidance of the guru, says fifth Nanak. 2. 1.

 

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Note: The Shabad below takes many examples in nature as allegories to describe how the human being is tempted and gets caught in vices and then subjected to Divine justice. The guru supplicates to facilitate being in company of IT’s seekers and enable to overcome temptations.

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਫਾਕਿਓ ਮੀਨ ਕਪਿਕ ਕੀ ਨਿਆਈ ਤੂ ਉਰਝਿ ਰਹਿਓ ਕੁਸੰਭਾਇਲੇ ॥ ਪਗ ਧਾਰਹਿ ਸਾਸੁ ਲੇਖੈ ਲੈ ਤਉ ਉਧਰਹਿ ਹਰਿ ਗੁਣ ਗਾਇਲੇ ॥੧॥

Gond mėhlā 5.  Fāki▫o mīn kapik kī ni▫ā▫ī ṯū urajẖ rahi▫o kasumbẖā▫ile.  Pag ḏẖārėh sās lekẖai lai ṯa▫o uḏẖrahi har guṇ gā▫ile. ||1||

 

Composition of the fifth Guru in Raga Gondd. (Ki niaaee) the way (meen) the fish and (kapik) the monkey (phaakio) get caught – because of their greed – the human beings (urajh-i = entangled, rahio = remain) are engrossed (kusambhaailey) in safflower – which is attractive but its color fades quickly, i.e. in short-term pleasures. (Note: The fish has weakness for meat which is used as bait to catch it. The monkey likes roasted grams – black chick-peas; they are kept in a narrow-mouthed container, the monkey takes a handful but can neither take the hand out of the container nor leaves the grams, and gets caught).

If you (dhaarah-i = place, pag = foot) take step and (lai) take (saas-u) breath, make your activities (leykhai = in account) fruitful by (gaaeyley = sing) praising and emulating (gun) Divine virtues, (tau) then you can (udhrah-i) be saved from these temptations. 1.

 

ਮਨ ਸਮਝੁ ਛੋਡਿ ਆਵਾਇਲੇ ॥ ਅਪਨੇ ਰਹਨ ਕਉ ਠਉਰੁ ਨ ਪਾਵਹਿ ਕਾਏ ਪਰ ਕੈ ਜਾਇਲੇ ॥੧॥ ਰਹਾਉ ॥

Man samajẖ cẖẖod āvā▫ile.  Apne rahan ka▫o ṯẖa▫ur na pāvahi kā▫e par kai jā▫ile. ||1|| rahā▫o.

 

O (man = mind) human being, (chhodd-i) leave (aavaailey) useless wanderings/pursuits.

(Kaaey) why do you (jaaeyley) go (kai) to teach (par) others when you cannot (pavah-i) find (tthaar-u) place to (rahn) live, i.e. cannot make your own mind steady. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਮੈਗਲੁ ਇੰਦ੍ਰੀ ਰਸਿ ਪ੍ਰੇਰਿਓ ਤੂ ਲਾਗਿ ਪਰਿਓ ਕੁਟੰਬਾਇਲੇ ॥ ਜਿਉ ਪੰਖੀ ਇਕਤ੍ਰ ਹੋਇ ਫਿਰਿ ਬਿਛੁਰੈ ਥਿਰੁ ਸੰਗਤਿ ਹਰਿ ਹਰਿ ਧਿਆਇਲੇ ॥੨॥

Ji▫o maigal inḏrī ras pareri▫o ṯū lāg pari▫o kutambā▫ile.  Ji▫o pankẖī ikaṯar ho▫e fir bicẖẖurai thir sangaṯ har har ḏẖi▫ā▫ile. ||2||

 

(Jiau) the way (maigal-u) the elephant (preyrio = motivated/attracted) is possessed (ras-i) by the pleasure of (indree = sexual organ) lust and gets caught, you (lag pario) are attached (kuttambaailey) with the family – and forget what you are here for. (Note: A model of a she-elephant is kept on a lightly covered pit, the elephant goes for it, falls into the pit and is caught).

You are in the world temporarily (jio) like (panhki) the birds (hoey) get (ikatr) together, i.e. come and sit on a tree for the night, and (phir-i) then (bichhurai = separated) fly off in the morning; only those who (dhiaaeyley) pay attention to commands of (har-i har-i) the Almighty as recounted (sangat-i) in holy company, remain (thir-u) steady – do not fall prey to temptations, and thus escape rebirth. 2.

 

ਜੈਸੇ ਮੀਨੁ ਰਸਨ ਸਾਦਿ ਬਿਨਸਿਓ ਓਹੁ ਮੂਠੌ ਮੂੜ ਲੋਭਾਇਲੇ ॥ ਤੂ ਹੋਆ ਪੰਚ ਵਾਸਿ ਵੈਰੀ ਕੈ ਛੂਟਹਿ ਪਰੁ ਸਰਨਾਇਲੇ ॥੩॥

Jaise mīn rasan sāḏ binsi▫o oh mūṯẖou mūṛ lobẖā▫ile.  Ŧū ho▫ā pancẖ vās vairī kai cẖẖūtėh par sarnā▫ile. ||3||

 

(Jaisey) like (meen-u) the fish (binsio) perishes (saad-i) because of taste of (rasan) the tongue – it’s liking for meat – (moorr) the fool is (mootthao = robbed) caught because of (lobhaaeyley) being tempted.

Similarly you, the human being (hoaa) are (vas-i) under control (kai) of (panch) the five (vairi = enemies) vices – lust, wrath, greed, attachment to the world-play and vanity; you can (chhoottah-i) be free if you (par-u) place yourself (sarnaaeyley) in care, i.e. live by virtues and commands, of the Almighty – in thought, word and deed. 3.

 

ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦੀਨ ਦੁਖ ਭੰਜਨ ਸਭਿ ਤੁਮ੍ਹ੍ਹਰੇ ਜੀਅ ਜੰਤਾਇਲੇ ॥ ਪਾਵਉ ਦਾਨੁ ਸਦਾ ਦਰਸੁ ਪੇਖਾ ਮਿਲੁ ਨਾਨਕ ਦਾਸ ਦਸਾਇਲੇ ॥੪॥੨॥

Hohu kirpāl ḏīn ḏukẖ bẖanjan sabẖ ṯumĥre jī▫a janṯā▫ile.  Pāva▫o ḏān saḏā ḏaras pekẖā mil Nānak ḏās ḏasā▫ile. ||4||2||

 

O Almighty, You are (bhanjan) the destroyer of (dukh) distress of (deen = poor) the hapless; (sabh-i) all (jeea jantaaeyley) creatures are (tumhrey = yours) created by You; please (hoh-u) be (kripaal) merciful –

to this (daas) servant of Your (dasaaeley) servants; please (paavau) put (daan-u) alms in my begging bowl, i.e. grant me this benediction; (mil-u = meet) reveal Yourself to me so that I (sadaa) ever (peykha) see (daras-u) vision – be conscious of Your virtues and commands as guide for life, says fifth Nanak. 4. 2.

 

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ਰਾਗੁ ਗੋਂਡ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੨    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond mėhlā 5 cẖa▫upḏe gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 5) of the fifth Guru in Raga Gondd, (chaupadey) of four stanzas (ghar-u 2) to be sung to the second beat.   Invoking the One all-pervasive Creator who may be known (gurprasaad-i) with the true guru’s grace/guidance.

 

Note: In this Shabad the fifth Guru motivates the humans to acknowledge that whatever s/he needs has been provided for. One should praise and obey the Master who has given these.

 

ਜੀਅ ਪ੍ਰਾਨ ਕੀਏ ਜਿਨਿ ਸਾਜਿ ॥ ਮਾਟੀ ਮਹਿ ਜੋਤਿ ਰਖੀ ਨਿਵਾਜਿ ॥ ਬਰਤਨ ਕਉ ਸਭੁ ਕਿਛੁ ਭੋਜਨ ਭੋਗਾਇ ॥ ਸੋ ਪ੍ਰਭੁ ਤਜਿ ਮੂੜੇ ਕਤ ਜਾਇ ॥੧॥

Jī▫a parān kī▫e jin sāj.  Mātī mėh joṯ rakẖī nivāj.  Barṯan ka▫o sabẖ kicẖẖ bẖojan bẖogā▫e.  So parabẖ ṯaj mūṛe kaṯ jā▫e. ||1||

 

The Creator (jin-i) who (keeay) created and (saaj-i) made (jeea) the soul with (praan) breaths/life; and (nivaaj-i) honored it by (rakhi) putting (jot-i = light) awareness of Naam (mah-i) in (maatti) clay/the body.

IT has given (sabh-u kichh-u) everything (kau) for (bartan) use, and (bhojan) food (bhogaaey = feed) as sustenance. O (moorrey) unthoughtful person, (kat) where else do you (jaaey) go to seek solace, (taj-i) forsaking (so) that (prabh-u) Master – live by IT’s virtues and commands. 1.

 

ਪਾਰਬ੍ਰਹਮ ਕੀ ਲਾਗਉ ਸੇਵ ॥ ਗੁਰ ਤੇ ਸੁਝੈ ਨਿਰੰਜਨ ਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Pārbarahm kī lāga▫o sev.  Gur ṯe sujẖai niranjan ḏev. ||1|| rahā▫o.

 

(Laagau = attach) engage (seyv = service) in compliance of commands of (paarbrahm) the Supreme Master; if you are not aware, know that virtues and commands of (niranjan = unstained) the impeccable (deyv = object of worship) Master (sujhai) are understood (tey) from (gur) the guru – so find, and follow, the guru. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਕੀਏ ਰੰਗ ਅਨਿਕ ਪਰਕਾਰ ॥ ਓਪਤਿ ਪਰਲਉ ਨਿਮਖ ਮਝਾਰ ॥ ਜਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਸੋ ਪ੍ਰਭੁ ਮਨ ਮੇਰੇ ਸਦਾ ਧਿਆਇ ॥੨॥

Jin kī▫e rang anik parkār.  Opaṯ parla▫o nimakẖ majẖār.  Jā kī gaṯ miṯ kahī na jā▫e.  So parabẖ man mere saḏā ḏẖi▫ā▫e. ||2||

 

The ONE (jin-i) who (kee-ey) has created (rang) plays – creatures and happenings – of (anik) numerous (parkaar) types; who (opat-i) creates and (parlau) destroys (majhaar) in (nimakh) a moment.

And, (ja ki) whose (gat-i = state) being and (mit-i = measure) extent (na jaaey) cannot (kahi) be told; o (meyrey) my friend (man = mind) human being, (sadaa) ever (dhiaaey) pay attention to commands of (so) that (prabh-u) Master. 2.

 

ਆਇ ਨ ਜਾਵੈ ਨਿਹਚਲੁ ਧਨੀ ॥ ਬੇਅੰਤ ਗੁਨਾ ਤਾ ਕੇ ਕੇਤਕ ਗਨੀ ॥

Ā▫e na jāvai nihcẖal ḏẖanī.  Be▫anṯ gunā ṯā ke keṯak ganī.

 

(Dhani) the Master is (nihchal-u = unshakable) eternal; IT is neither (aaey = comes) born nor (jaavai = goes) dies; (keytak) how many – what all – of (ta kai) IT’s (beyant = endless) countless (guna) virtues one can (gani) count.

 

Page 863

 

ਲਾਲ ਨਾਮ ਜਾ ਕੈ ਭਰੇ ਭੰਡਾਰ ॥ ਸਗਲ ਘਟਾ ਦੇਵੈ ਆਧਾਰ ॥੩॥

Lāl nām jā kai bẖare bẖandār.  Sagal gẖatā ḏevai āḏẖār. ||3||

 

(Ja kai) whose (bhanddaar) store-houses (bharey) are full with (laal = rubies) valuable (naam) virtues; IT (deyvai) gives (aadhaar) support to/sustains (sagal) all (ghattaa = bodies/souls) creatures. 3.

 

ਸਤਿ ਪੁਰਖੁ ਜਾ ਕੋ ਹੈ ਨਾਉ ॥ ਮਿਟਹਿ ਕੋਟਿ ਅਘ ਨਿਮਖ ਜਸੁ ਗਾਉ ॥ ਬਾਲ ਸਖਾਈ ਭਗਤਨ ਕੋ ਮੀਤ ॥ ਪ੍ਰਾਨ ਅਧਾਰ ਨਾਨਕ ਹਿਤ ਚੀਤ ॥੪॥੧॥੩॥

Saṯ purakẖ jā ko hai nā▫o.  Mitėh kot agẖ nimakẖ jas gā▫o.  Bāl sakẖā▫ī bẖagṯan ko mīṯ.  Parān aḏẖār Nānak hiṯ cẖīṯ. ||4||1||3||

 

(Ja ko) whose (naau/naam) attributes are being (sat-i) Eternal and (purakh-u) all-pervasive; (kott-i = crore/ten million) countless (agh) transgressions (mittah-i = erased) are given up (nimakh) in a moment (gaau = singing) by praising and emulating IT’s (jas-u = praise) virtues.

IT is (sakhaaee) the companion from (baal) child-hood – is the lasting companion, and (meet) friend (ko) of (bhagtan) the devotees – those who live by Divine virtues and commands.

IT is (adhaar) the support for (praan) life; (hit) love it (cheet) from the heart, says fifth Nanak. 4. 1. 3.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਨਾਮ ਸੰਗਿ ਕੀਨੋ ਬਿਉਹਾਰੁ ॥ ਨਾਮੋ ਹੀ ਇਸੁ ਮਨ ਕਾ ਅਧਾਰੁ ॥ ਨਾਮੋ ਹੀ ਚਿਤਿ ਕੀਨੀ ਓਟ ॥ ਨਾਮੁ ਜਪਤ ਮਿਟਹਿ ਪਾਪ ਕੋਟਿ ॥੧॥

Gond mėhlā 5.  Nām sang kīno bi▫uhār.  Nāmo hī is man kā aḏẖār.  Nāmo hī cẖiṯ kīnī ot.  Nām japaṯ mitėh pāp kot. ||1||

 

Composition of the fifth Guru in Raga Gondd: I (keeno = do, biohaar-u = dealings) conduct myself (sang-i = with) by (naam) Divine virtues and commands. Naam is (adhaar-u = support) the guide (ka) of (is-u = this) my (man) mind.

(Chit-i) the mind has (keeni = done) taken (ott) protection of Naam, i.e. I keep transgressions at bay with awareness of Naam; by keeping Naam (japat) in mind – influence of – (kott-i = crore/ten million) all (paap) past transgressions on the mind (mittah-i) is erased – and one’s actions are free of vices. 1.

 

ਰਾਸਿ ਦੀਈ ਹਰਿ ਏਕੋ ਨਾਮੁ ॥ ਮਨ ਕਾ ਇਸਟੁ ਗੁਰ ਸੰਗਿ ਧਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Rās ḏī▫ī har eko nām.  Man kā isat gur sang ḏẖi▫ān. ||1|| rahā▫o.

 

(Har-i) he Almighty (dee-ee) gave (raas-i = wealth) the resource of Naam of (eyko) the One Almighty to conduct myself in life, i.e. Naam is my guide for life. (Dhiaan-u) paying attention to Naam (sang-i) with guidance of (gur) the guru is (istt = beloved) the object of love/attention for (man) the mind. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥ ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥ ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥੨॥

Nām hamāre jī▫a kī rās.  Nāmo sangī jaṯ kaṯ jāṯ.  Nāmo hī man lāgā mīṯẖā.  Jal thal sabẖ mėh nāmo dīṯẖā. ||2||

 

Naam is (raas-i) the wealth/sustenance (ki) of (hamaarey) my (jeea) soul. Naam is (sangi) the companion which (jaat) goes (jat kat) everywhere – is with the soul here and in the hereafter.

(Naamo hi) Naam alone (laaga = seems, meettha = sweet) is agreeable (man-i) to my mind. Naam (ddeettha = seen) is seen, i.e. is applicable (sabh) everywhere; (mah-i) in (jal-i) water and (thal-i) land. 2.

 

ਨਾਮੇ ਦਰਗਹ ਮੁਖ ਉਜਲੇ ॥ ਨਾਮੇ ਸਗਲੇ ਕੁਲ ਉਧਰੇ ॥ ਨਾਮਿ ਹਮਾਰੇ ਕਾਰਜ ਸੀਧ ॥ ਨਾਮ ਸੰਗਿ ਇਹੁ ਮਨੂਆ ਗੀਧ ॥੩॥

Nāme ḏargėh mukẖ ujle.  Nāme sagle kul uḏẖre.  Nām hamāre kāraj sīḏẖ.  Nām sang ih manū▫ā gīḏẖ. ||3||

 

Those who live by Naam, their (mukh) faces are found (ujley = clean) unblemished, i.e. no wrongdoings are detected when accounts of deeds are taken, (dargah) in Divine court. They themselves and (sagley) all their (kul = lineage) associates (udhrey) rise above vices in life – and escape rebirth on death – with awareness (Naamey) of Naam.

My (kaaraj) objectives have been (seedh) accomplished by living (naam-i) by Naam – emulation of Divine virtues and obedience to Divine commands. (Ihu = this) my (manooaa) mind (geedh) has got used to think and act (sang-i) by Naam. 3.

 

ਨਾਮੇ ਹੀ ਹਮ ਨਿਰਭਉ ਭਏ ॥ ਨਾਮੇ ਆਵਨ ਜਾਵਨ ਰਹੇ ॥ ਗੁਰਿ ਪੂਰੈ ਮੇਲੇ ਗੁਣਤਾਸ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖਿ ਸਹਜਿ ਨਿਵਾਸੁ ॥੪॥੨॥੪॥

Nāme hī ham nirbẖa▫o bẖa▫e.  Nāme āvan jāvan rahe.  Gur pūrai mele guṇṯās.  Kaho Nānak sukẖ sahj nivās. ||4||2||4||

 

It is by living by (naamey hi) Naam alone that (ham) I (bhaey) have become (nirbhau) fearless – there is no fear of retribution due to transgressions for one who lives by Naam. Cycles of (aavan = comings) births and (jaavan = goings) deaths (rahey) have ended with practice (naamey) of Naam.

(Poorai) the perfect (gur-i) guru (meyley = caused to meet) enabled to find (guntaas = treasure of virtues) the Almighty. I now (nivaas-u = abide) am in a state (sukh-i) peace and (sahj-i) poise, (kahu) says fifth Nanak. 4. 2. 4.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਨਿਮਾਨੇ ਕਉ ਜੋ ਦੇਤੋ ਮਾਨੁ ॥ ਸਗਲ ਭੂਖੇ ਕਉ ਕਰਤਾ ਦਾਨੁ ॥ ਗਰਭ ਘੋਰ ਮਹਿ ਰਾਖਨਹਾਰੁ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕਉ ਸਦਾ ਨਮਸਕਾਰੁ ॥੧॥

Gond mėhlā 5.  Nimāne ka▫o jo ḏeṯo mān.  Sagal bẖūkẖe ka▫o karṯā ḏān.  Garabẖ gẖor mėh rākẖanhār.  Ŧis ṯẖākur ka▫o saḏā namaskār. ||1||

 

ONE (jo) who (deyto) gives (maan-u) honor (kau) to (nimaaney) the honor-less, i.e. those considered low in society, if they live by commands of the Almighty; IT (karta = makes/gives, daan-u = alms) provides the wherewithal (kau) to (bhookhey = hungry) the needy of (sagal) all types.

(Raakhanhaar-u) protects (mah-i) in (ghor) the terrifying (garabh) womb – when upside down in heat of the mother’s womb. I pay (namaskaar-u) obeisance to – and submit to commands of – (tis-u) that (tthahkur) Master. 1.

 

ਐਸੋ ਪ੍ਰਭੁ ਮਨ ਮਾਹਿ ਧਿਆਇ ॥ ਘਟਿ ਅਵਘਟਿ ਜਤ ਕਤਹਿ ਸਹਾਇ ॥੧॥ ਰਹਾਉ ॥
Aiso parabẖ man māhi ḏẖi▫ā▫e.  Gẖat avgẖat jaṯ kaṯėh sahā▫e. ||1|| rahā▫o.

 

(Dhiaa-e = pay attention) remember (maah-i) in (man) mind – virtues to emulate and commands to obey – of (aiso = such) the lone (prabh-u) Almighty who (sahaaey = helpful) looks after (jat katah-i) everywhere in (ghatt-i) in easy situations as well as (avghatt) difficult situations. 1.

(Rahaau) pause and reflect on this.

 

ਰੰਕੁ ਰਾਉ ਜਾ ਕੈ ਏਕ ਸਮਾਨਿ ॥ ਕੀਟ ਹਸਤਿ ਸਗਲ ਪੂਰਾਨ ॥ ਬੀਓ ਪੂਛਿ ਨ ਮਸਲਤਿ ਧਰੈ ॥ ਜੋ ਕਿਛੁ ਕਰੈ ਸੁ ਆਪਹਿ ਕਰੈ ॥੨॥

Rank rā▫o jā kai ek samān.  Kīt hasaṯ sagal pūrān.  Bī▫o pūcẖẖ na maslaṯ ḏẖarai.  Jo kicẖẖ karai so āpėh karai ||2||

 

(Ja kai) for whom (rank-u) a pauper and (raau) a king are (eyk = one, samaan = like) the same; IT is (pooraan = contained) present in (sagal) all equally, from the small (keett) insect to the big (hast-i) elephant.

IT does not (poochh-i) ask (beeo) others and then (maslat-i dharai) considers matters; (jo kichh-u) whatever IT (karai) does (su) that (karai) does (aapah-i) by IT-self – is not influenced by anyone, being totally independent and Supreme. 2.

 

ਜਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨਸਿ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥ ਆਪਿ ਅਕਾਰੁ ਆਪਿ ਨਿਰੰਕਾਰੁ ॥ ਘਟ ਘਟ ਘਟਿ ਸਭ ਘਟ ਆਧਾਰੁ ॥੩॥

Jā kā anṯ na jānas ko▫e.  Āpe āp niranjan so▫e.  Āp akār āp nirankār.  Gẖat gẖat gẖat sabẖ gẖat āḏẖār. ||3||

 

ONE (ja ka) whose (ant-u = limits) measure (na ko-e) no one (jaanas-i) knows. (Niranjan-u = unstained) the pristine Creator is (aapey aap-i) Self existent.

(Aap-i) IT-self is (akaar-u = physical existence) manifest in nature but is IT-self also (nirankaar) the formless. IT is (aadhaar-u) the support of (sabh) all (ghatt = body/mind) creatures in their (ghatt gahtt ghatt) thoughts, words and deeds. 3.

 

ਨਾਮ ਰੰਗਿ ਭਗਤ ਭਏ ਲਾਲ ॥ ਜਸੁ ਕਰਤੇ ਸੰਤ ਸਦਾ ਨਿਹਾਲ ॥ ਨਾਮ ਰੰਗਿ ਜਨ ਰਹੇ ਅਘਾਇ ॥ ਨਾਨਕ ਤਿਨ ਜਨ ਲਾਗੈ ਪਾਇ ॥੪॥੩॥੫॥

Nām rang bẖagaṯ bẖa▫e lāl.  Jas karṯe sanṯ saḏā nihāl.  Nām rang jan rahe agẖā▫e.  Nānak ṯin jan lāgai pā▫e. ||4||3||5||

 

 (Rang-i= dyed) by being imbued with, i.e. loving to live by, (naam) Divine virtues of the Master, (bhagat) the devotees (bhaey) become (laal) dear to the Almighty. (Kartey = doing, jas-u = praise) by praising and emulating Divine virtues, (sant = saints) the seekers are (sadaa) ever (nihaal) happy – are freed of vices in life and have no fear of rebirth on death.

(Rang-i) imbued with Naam, (jan = servants) the devotees (rahey) remain (aaghaaey) satisfied in that state; Fifth Nanak (laagai) touches (paaey) the feet of, i.e. pays obeisance to, (tin) those (jan) devotees. 4. 3. 5.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਜਾ ਕੈ ਸੰਗਿ ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ॥ ਜਾ ਕੈ ਸੰਗਿ ਹਰਿ ਹਰਿ ਸਿਮਰਨੁ ॥ ਜਾ ਕੈ ਸੰਗਿ ਕਿਲਬਿਖ ਹੋਹਿ ਨਾਸ ॥ ਜਾ ਕੈ ਸੰਗਿ ਰਿਦੈ ਪਰਗਾਸ ॥੧॥

Gond mėhlā 5.  Jā kai sang ih man nirmal.  Jā kai sang har har simran.  Jā kai sang kilbikẖ hohi nās.  Jā kai sang riḏai pargās. ||1||

 

Composition of the fifth Guru in Raga Gondd. The devotes/seekers of the Almighty (ja kai) in whose (sang-i) company (ih-u = this) the human (man-u) mind (nirmal-u = cleansed) is freed of evil; (ja kai) in whose company one (simran-u) recalls (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues – and learns to practice them.

(Ja kai) in whose (sang-i) company (kilbikh) influence of past wrong-doings (hoh-i) is (naas = destroyed) removed from the mind; with whose guidance one obtains (pargaas) enlightenment (ridai) of the mind – becomes aware of Naam or Divine virtues and commands as guide for life. 1.

 

ਸੇ ਸੰਤਨ ਹਰਿ ਕੇ ਮੇਰੇ ਮੀਤ ॥ ਕੇਵਲ ਨਾਮੁ ਗਾਈਐ ਜਾ ਕੈ ਨੀਤ ॥੧॥ ਰਹਾਉ ॥
Se sanṯan har ke mere mīṯ.  Keval nām gā▫ī▫ai jā kai nīṯ. ||1|| rahā▫o.

 

(Sey) such (santan) saints/seekers (key) of (har-i) the Almighty are (meyrey) my (meet) friends,

in (ja kai) whose company I (neet) ever (gaaeeai = sing) praise – and learn to emulate – (naam-u) virtues and commands of the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਮੰਤ੍ਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ॥ ਜਾ ਕੈ ਉਪਦੇਸਿ ਭਰਮੁ ਭਉ ਨਸੈ ॥ ਜਾ ਕੈ ਕੀਰਤਿ ਨਿਰਮਲ ਸਾਰ ॥ ਜਾ ਕੀ ਰੇਨੁ ਬਾਂਛੈ ਸੰਸਾਰ ॥੨॥

Jā kai manṯar har har man vasai.  Jā kai upḏes bẖaram bẖa▫o nasai.  Jā kai kīraṯ nirmal sār.  Jā kī ren bāʼncẖẖai sansār. ||2||

 

They are those (ja kai) by whose (mantr-i) instructions/guidance (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (vasi = abide) are remembered (man-i) in mind; and by whose (upd-es-i) instructions (bharam-u = delusion) lack of faith, in protection by the Almighty, and hence all (bhau) fears (nasai = runs) leave.

In whose company we (keerat-i) praise (nirmal) the pristine and (saar) the Sublime – virtues of the Almighty; they are those (reyn-u) the dust of whose feet (sansaar = world) everyone (baanchhai) seeks, i.e. whose guidance and example everyone wishes to follow. 2.

 

ਕੋਟਿ ਪਤਿਤ ਜਾ ਕੈ ਸੰਗਿ ਉਧਾਰ ॥ ਏਕੁ ਨਿਰੰਕਾਰੁ ਜਾ ਕੈ ਨਾਮ ਅਧਾਰ ॥ ਸਰਬ ਜੀਆਂ ਕਾ ਜਾਨੈ ਭੇਉ ॥ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਨਿਰੰਜਨ ਦੇਉ ॥੩॥

Kot paṯiṯ jā kai sang uḏẖār.  Ėk nirankār jā kai nām aḏẖār.  Sarab jī▫āʼn kā jānai bẖe▫o.  Kirpā niḏẖān niranjan ḏe▫o. ||3||

 

Those in whose company (kott-i = crore/ten million) countless people (patit) fallen to vices (udhaar) are freed of the vices; whose mind takes as (adhaar = support) guide for life (naam) virtues and commands of (eyk-u) the one (nirankaar-u) Formless Master, Who (jaanai) knows (bheyo = mysteries) what is in minds (ka) of (sarab) all (jeeaa) creatures – what they think and need.

(Niranjan = unstained) the Pristine (deyo = object of worship) Almighty is (nidhaan) the treasure of (kripa) mercy – and we should seek to be in IT’s care. 3.

 

ਪਾਰਬ੍ਰਹਮ ਜਬ ਭਏ ਕ੍ਰਿਪਾਲ ॥ ਤਬ ਭੇਟੇ ਗੁਰ ਸਾਧ ਦਇਆਲ ॥

Pārbarahm jab bẖa▫e kirpāl.  Ŧab bẖete gur sāḏẖ ḏa▫i▫āl.

 

It is (jab) when (paarbrahm) the Supreme Being (bhaey) is (kripal) kind that one (bheyttey) finds (daiaal = compassionate) the kind (saadh) saint (gur) guru.

 

 

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ਦਿਨੁ ਰੈਣਿ ਨਾਨਕੁ ਨਾਮੁ ਧਿਆਏ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਹਰਿ ਨਾਏ ॥੪॥੪॥੬॥

Ḏin raiṇ Nānak nām ḏẖi▫ā▫e.  Sūkẖ sahj ānanḏ har nā▫e. ||4||4||6||

 

In the guru’s company fifth Nanak (dhiaaey = pays attention) conducts the self by (naam-u) emulating virtues, and obedience to commands, of the Almighty; (sookh) peace, (sahj) poise and (aanand) happiness are experienced by (naaey) living by Naam of (har-i) the Almighty. 4. 4. 6.