SGGS pp 214-216, Gauri M: 5, (157-163).

SGGS pp 214-216, Gauri M: 5, (157-163).

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਮਾਤੋ ਹਰਿ ਰੰਗਿ ਮਾਤੋ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5 Māṯo har rang māṯo ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. I am (maato) intoxicated, I am (maato) intoxicated (rang-i) with love of (har-i) the Almighty. 1.

(Rahaau) dwell on this and reflect.

ਓ‍ੁਹੀ ਪੀਓ ਓ‍ੁਹੀ ਖੀਓ ਗੁਰਹਿ ਦੀਓ ਦਾਨੁ ਕੀਓ ॥   ਉਆਹੂ ਸਿਉ ਮਨੁ ਰਾਤੋ ॥੧॥

Ohī pī▫o ohī kẖī▫o gurėh ḏī▫o ḏān kī▫o U▫āhū si▫o man rāṯo ||1||

I (peeo) drank (uhi) that elixir, and (kheeo) intoxicated with that awareness; (gurah-i) the guru (daan-u = charity, keeo = made) kindly (deeo) gave that awareness to me. (man-i) the mind (raato) imbued (siau) with love of (uhaahoo = that) the Almighty. 1.

Note: The verse below uses the method of distilling liquor as allegory of how one gets intoxicated with Divine love.

ਓ‍ੁਹੀ ਭਾਠੀ ਓ‍ੁਹੀ ਪੋਚਾ ਉਹੀ ਪਿਆਰੋ ਉਹੀ ਰੂਚਾ ॥   ਮਨਿ ਓਹੋ ਸੁਖੁ ਜਾਤੋ ॥੨॥

Ohī bẖāṯẖī ohī pocẖā uhī pi▫āro uhī rūcẖā   Man oho sukẖ jāṯo ||2||

(Uhi = that) the Almighty is (bhaatthi) furnace to heat, (pochaa) plaster on the tube to cool/liquefy, (piaaro/piaala) the cup and (roocha/ruche) longing to drink, i.e. the Almighty IT-self creates yearning for IT-self. My (man-i) mind (jaato) knows/considers (oho) that (sukh-u) comfort/pleasure, i.e. solace cannot come in any other way. 2.

ਸਹਜ ਕੇਲ ਅਨਦ ਖੇਲ ਰਹੇ ਫੇਰ ਭਏ ਮੇਲ ॥   ਨਾਨਕ ਗੁਰ ਸਬਦਿ ਪਰਾਤੋ ॥੩॥੪॥੧੫੭॥

Sahj kel anaḏ kẖel rahe fer bẖa▫e mel   Nānak gur sabaḏ parāṯo ||3||4||157||

This is how (meyl) union with the Almighty (bhaey) is attained, (pheyr) cycles of births and deaths (rahey) end; one achieves (sahj) steadfastness, (keyl, anad/anand) making merry and (kheyl) playfulness with the Almighty within.

One (praato = is put) reaches this state (sabad-i = with the word) with guidance of (guru) the guru, says fifth Nanak. 3. 4. 157.

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ਰਾਗੁ ਗੌੜੀ ਮਾਲਵਾ ਮਹਲਾ ੫

Rāg gouṛī mālvā mėhlā 5

Composition of the fifth Guru in Raga Gourri, Raagini Maalva.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

One all-pervasive Creator who may be known through the true guru’s grace

ਹਰਿ ਨਾਮੁ ਲੇਹੁ ਮੀਤਾ ਲੇਹੁ ਆਗੈ ਬਿਖਮ ਪੰਥੁ ਭੈਆਨ ॥੧॥ ਰਹਾਉ ॥

Har nām leho mīṯā leho āgai bikẖam panth bẖai▫ān||1|| rahā▫o

(Leyhu) take the support of (har-i) Divine (naam-u) Divine commands, (meeta) my friend, (panth) the path (aagai) ahead is (bikham) difficult and (bhaiaa) terrifying – otherwise you will fall prey to temptations.

(Rahaau) dwell on this and reflect.

ਸੇਵਤ ਸੇਵਤ ਸਦਾ ਸੇਵਿ ਤੇਰੈ ਸੰਗਿ ਬਸਤੁ ਹੈ ਕਾਲੁ ॥   ਕਰਿ ਸੇਵਾ ਤੂੰ ਸਾਧ ਕੀ ਹੋ ਕਾਟੀਐ

ਜਮ ਜਾਲੁ ॥੧॥

Sevaṯ sevaṯ saḏā sev ṯerai sang basaṯ hai kāl   Kar sevā ṯūʼn sāḏẖ kī ho kātī▫ai jam jāl ||1||

Remember to (sevat sevat = serving) keep obeying Divine commands, (sadaa) ever (seyv-i) obey Divine commands; (kaal-u = death) propensity to fall prey to temptations (basat-u) lives (sang-i) with you – in the environment.

To escape this, (kar-i seyva = serve) follow the teachings of (saadh) of the guru and (ho) be (kaatteeai = cut) free of (jaan-u) web of vices which cause to be detained by (jam) Divine justice.

ਹੋਮ ਜਗ ਤੀਰਥ ਕੀਏ ਬਿਚਿ ਹਉਮੈ ਬਧੇ ਬਿਕਾਰ ॥   ਨਰਕੁ ਸੁਰਗੁ ਦੁਇ ਭੁੰਚਨਾ ਹੋਇ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੨॥

Hom jag ṯirath kī▫e bicẖ ha▫umai baḏẖe bikār   Narak surag ḏu▫e bẖuncẖanā ho▫e bahur bahur avṯār ||2||

(Haumai) ego (badhai) increases (bich-i) in (keeay) performing (home) fire sacrifices, (jag) sacrificial ceremonies and one commits (bikaar) vices. One (bhunchnaa) go through (duey) both (narak-u = hell) bad times and (surag-u = heaven) good times, i.e. is never at peace in life and (hoey) is (avatar) born (bahur-i bahur-i) again and again. 2.

ਸਿਵ ਪੁਰੀ ਬ੍ਰਹਮ ਇੰਦ੍ਰ ਪੁਰੀ ਨਿਹਚਲੁ ਕੋ ਥਾਉ ਨਾਹਿ ॥   ਬਿਨੁ ਹਰਿ ਸੇਵਾ ਸੁਖੁ ਨਹੀ ਹੋ ਸਾਕਤ ਆਵਹਿ ਜਾਹਿ ॥੩॥

Siv purī barahm inḏar purī nihcẖal ko thā▫o nāhi   Bin har sevā sukẖ nahī ho sākaṯ āvahi jāhi ||3||

By performing rituals people expect to get to the (puri) abodes of (siv) Shiva, (brahm) brahma or (idr) indra, but (Jo naah-i = not any) no (thaau) place is (nihchall-i) unshakable, i.e. peace cannot be attained by worship of gods.

(Sukh-u) peace by way of Divine experience (nahi ho) is not attained (bin-u) without (seyva) obedience to (har-i) the Almighty; (saakat) transgressors (aavah-i) come (jaah-i) go, i.e. cannot attain union with the Creator and keeping taking births and dying. 3.

ਜੈਸੋ ਗੁਰਿ ਉਪਦੇਸਿਆ ਮੈ ਤੈਸੋ ਕਹਿਆ ਪੁਕਾਰਿ ॥   ਨਾਨਕੁ ਕਹੈ ਸੁਨਿ ਰੇ ਮਨਾ ਕਰਿ ਕੀਰਤਨੁ ਹੋਇ ਉਧਾਰੁ ॥੪॥੧॥੧੫੮॥

Jaiso gur upḏesi▫ā mai ṯaiso kahi▫ā pukār   Nānak kahai sun re manā kar kīrṯan ho▫e uḏẖār ||4||1||158||

(Mai) I have (pukaar-i) called out and (kahia) spoken (jaisey) as the guru (updeysia) instructed. (Rey) o (manaa) my mind, (udhaar-u) freedom from rebirth (hoey) is attained (kar-i = by doing, keertan-u = praise) by praising/emulating Divine virtues, says fifth Nanak. 4. 1. 158.

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ਰਾਗੁ ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫

Rāg ga▫oṛī mālā mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Raagini Mala.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

One all-pervasive Creator who may be known with the true guru’s grace.

ਪਾਇਓ ਬਾਲ ਬੁਧਿ ਸੁਖੁ ਰੇ ॥   ਹਰਖ ਸੋਗ ਹਾਨਿ ਮਿਰਤੁ ਦੂਖ ਸੁਖ ਚਿਤਿ ਸਮਸਰਿ ਗੁਰ ਮਿਲੇ ॥੧॥ ਰਹਾਉ ॥

Pā▫i▫o bāl buḏẖ sukẖ re   Harakẖ sog hān miraṯ ḏūkẖ sukẖ cẖiṯ samsar gur mile.||1|| rahā▫o.

One (paaio) obtains (sukh-u) peace by having the innocent (budh-i) intellect of a (baal) child.

This happens (miley) by finding and following the guru; then (chit-i) the mind treats (harakh) joy, (sog) sorrow, (haan-i) loss, (mirat-u) death in family, (samsara-i) equally i.e. equipoise is attained. 1.

(Rahaau) dwell on this and reflect.

ਜਉ ਲਉ ਹਉ ਕਿਛੁ ਸੋਚਉ ਚਿਤਵਉ ਤਉ ਲਉ ਦੁਖਨੁ ਭਰੇ ॥   ਜਉ ਕ੍ਰਿਪਾਲੁ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਆ ਤਉ ਆਨਦ ਸਹਜੇ ॥੧॥

Ja▫o la▫o ha▫o kicẖẖ socẖa▫o cẖiṯva▫o ṯa▫o la▫o ḏukẖan bẖare   Ja▫o kirpāl gur pūrā bẖeti▫ā ṯa▫o ānaḏsėhje ||1||

I should not try to be clever and think I know what to do for, (jau lau) as long as (hau) I (sochau) thought of (kichh-u) something and (chitvau) made plans, i.e. acted by self-will, I was (bharey) filled with (dukhan-u) grief  (tau lau) until then – because of lack of success.

(Jau) since I (bheyttia) found (poora) the perfect guru – and followed his teachings – I (sahjey) naturally experience (aanad) bliss – feel at peace. 1.

ਜੇਤੀ ਸਿਆਨਪ ਕਰਮ ਹਉ ਕੀਏ ਤੇਤੇ ਬੰਧ ਪਰੇ ॥   ਜਉ ਸਾਧੂ ਕਰੁ ਮਸਤਕਿ ਧਰਿਓ ਤਬ ਹਮ ਮੁਕਤ ਭਏ ॥੨॥

Jeṯī si▫ānap karam ha▫o kī▫e ṯeṯe banḏẖ pare   Ja▫o sāḏẖū kar masṯak ḏẖari▫o ṯab ham mukaṯ bẖa▫e ||2||

(Jeyti = as many) all (karam) deeds (hau) I did using my (siaanap) cleverness, (teytey = that many) all them (parey = put) became (bandh) shackles. (Jau) when the (saadhu) guru (dhario) put his (kar) hand on my (mastak-i) on the forehead, i.e. imparted awareness of Naam/Divine virtues and commands, (tau) then (ham) I (bhaey) became (mukat) free of, i.e. gave up, acting by self-will. 2.

ਜਉ ਲਉ ਮੇਰੋ ਮੇਰੋ ਕਰਤੋ ਤਉ ਲਉ ਬਿਖੁ ਘੇਰੇ ॥   ਮਨੁ ਤਨੁ ਬੁਧਿ ਅਰਪੀ ਠਾਕੁਰ ਕਉ ਤਬ ਹਮ ਸਹਜਿ ਸੋਏ ॥੩॥

Ja▫o la▫o mero mero karṯo ṯa▫o la▫o bikẖ gẖere Man ṯan buḏẖ arpī ṯẖākur ka▫o ṯab ham sahj so▫e ||3||

(Jau lau) as long as I (karto) kept talking of (meyro meyro = I, mine) myself (tau lau) until then I was (gheyrey) surrounded by (bikh-u = poison) by vices.

But when I (arpi) surrendered/dedicated my (tan = body) actions, (man = mind) thoughts and (budh-i) intellect, (kau) to (thaakur) the Master, since (tab) then I am able to (soe) sleep (sahj) in peace – because vices no longer tempt me. 3.

ਜਉ ਲਉ ਪੋਟ ਉਠਾਈ ਚਲਿਅਉ ਤਉ ਲਉ ਡਾਨ ਭਰੇ ॥   ਪੋਟ ਡਾਰਿ ਗੁਰੁ ਪੂਰਾ ਮਿਲਿਆ ਤਉ ਨਾਨਕ ਨਿਰਭਏ ॥੪॥੧॥੧੫੯॥

Ja▫o la▫o pot uṯẖā▫ī cẖali▫a▫o ṯa▫o la▫o dān bẖare   Pot dār gur pūrā mili▫ā ṯa▫o Nānak nirbẖa▫e ||4||1||159||

As long as I (uthaaee chalio = walked carrying) carried (pott) bundle – of vices – (tau lau) until then I (bharey) paid the (ddaan) the penalty, i.e. suffered.

But since I (ddar-i) put away (pot) the bundle of vices based on ego, sought and (milia) found the (poora) perfect guru – and followed his teachings, I now (nirbhaey = fearless) have no apprehensions of any retributions, says fifth Nanak. 4. 1. 159.

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ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ ॥  ਭਾਵਨੁ ਤਿਆਗਿਓ ਰੀ ਤਿਆਗਿਓ ॥   ਤਿਆਗਿਓ ਮੈ ਗੁਰ ਮਿਲਿ ਤਿਆਗਿਓ ॥   ਸਰਬ ਸੁਖ ਆਨੰਦ

ਮੰਗਲ ਰਸ ਮਾਨਿ ਗੋਬਿੰਦੈ ਆਗਿਓ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mālā mėhlā 5 Bẖāvan ṯi▫āgi▫o rī ṯi▫āgi▫o   Ŧi▫āgi▫o mai gur mil ṯi▫āgi▫o   Sarab sukẖ ānanḏ mangal ras mān gobinḏaiāgi▫o ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Ri) o friends, I have (tiaagio) given up (bhaavan-u) wishing for anything; I did gave up wishing (mil-i) after meeting the guru – and following his example.

I have experienced that (sarab) all (sukh) comforts, (aanand) bliss, (mangal) joy, (ras) relishes is obtained (maan-i) by obeying (aagio/aagiaa) commands (gobindey = master of the world) the Creator. 1.

(Rahaau) dwell on this and reflect.

Page 215

ਮਾਨੁ ਅਭਿਮਾਨੁ ਦੋਊ ਸਮਾਨੇ ਮਸਤਕੁ ਡਾਰਿ ਗੁਰ ਪਾਗਿਓ ॥   ਸੰਪਤ ਹਰਖੁ ਨ ਆਪਤ ਦੂਖਾ ਰੰਗੁ ਠਾਕੁਰੈ ਲਾਗਿਓ ॥੧॥

Mān abẖimān ḏo▫ū samāne masṯak dār gur pāgi▫o   Sampaṯ harakẖ na āpaṯ ḏūkẖā rang ṯẖākurai lāgi▫o ||1||

I (daari) placed my (mastak-u) forehead on the guru’s (paagio) feet – i.e. submitted to the guru’s teachings and killed my ego, I take being with (maan) respect or (abhimaan-u) arrogance (do-oo) both (samaaney) same.

I do not feel (harakh-u) joy of (sampat) wealth or (dookhaa) pain of (aapt) tribulations; I am (laagio) imbued with (rang-u) love (tthaakurai) of the Master. 1.

ਬਾਸ ਬਾਸਰੀ ਏਕੈ ਸੁਆਮੀ ਉਦਿਆਨ ਦ੍ਰਿਸਟਾਗਿਓ ॥   ਨਿਰਭਉ ਭਏ ਸੰਤ ਭ੍ਰਮੁ ਡਾਰਿਓ ਪੂਰਨ ਸਰਬਾਗਿਓ ॥੨॥

Bās bāsrī ekai su▫āmī uḏi▫ān ḏaristāgi▫o   Nirbẖa▫o bẖa▫e sanṯ bẖaram ḏāri▫o pūran sarbāgi▫o ||2||

I (dristtaagio) see (eykai) the one/same (suaami) Master in (baasri = residents) those living in the (baas) habitats and in (udiaan) jungles.

(Sant) the guru (daario) removed my (bhram-u) delusion; I now see the (sarbaagio) omniscient Creator (pooran) fully pervading everywhere – i.e. I now experience Divine protection wherever I am – and have therefore become (nirbhau) fearless. 2.

ਜੋ ਕਿਛੁ ਕਰਤੈ ਕਾਰਣੁ ਕੀਨੋ ਮਨਿ ਬੁਰੋ ਨ ਲਾਗਿਓ ॥   ਸਾਧਸੰਗਤਿ ਪਰਸਾਦਿ ਸੰਤਨ ਕੈ ਸੋਇਓ ਮਨੁ ਜਾਗਿਓ ॥੩॥

Jo kicẖẖ karṯai kāraṇ kīno man buro na lāgi▫o   Sāḏẖsangaṯ parsāḏ sanṯan kai so▫i▫o man jāgi▫o ||3||

(Jo kichh-u) whatever (karati) the Creator (kaaran-u) causes (keeaa = done) to happen does not (laagio) feel (burao) bad, i.e. I am happy with Divine will.

I joined (sadhsangat) the holy congregation and my (soio) sleeping (man-u) mind (jaagio) was awakened, i.e. I realized that Divine will is inevitable, (parsaad-i) with the grace/guidance (kai) of the (santan) devotees.

ਜਨ ਨਾਨਕ ਓੜਿ ਤੁਹਾਰੀ ਪਰਿਓ ਆਇਓ ਸਰਣਾਗਿਓ ॥   ਨਾਮ ਰੰਗ ਸਹਜ ਰਸ ਮਾਣੇ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗਿਓ ॥੪॥੨॥੧੬੦॥

Jan Nānak oṛ ṯuhārī pari▫o ā▫i▫o sarṇāgi▫o Nām rang sahj ras māṇe fir ḏūkẖ na lāgi▫o ||4||2||160||

Says (Jan) humble fifth Nanak: Anyone who (aaio) comes to seek your (sarnaagio) sanctuary and (pario) places the self (ruhaari) in your (orr-ii = protection) care and obedience.

S/he (maaney) enjoys (rang) the pleasure of living by (naam) Divine virtues and commands, (sahj) poise and (ras) love; (dookh-u) grief does not (laagio) afflict him/her. 4. 2. 160.

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ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ ॥  ਪਾਇਆ ਲਾਲੁ ਰਤਨੁ ਮਨਿ ਪਾਇਆ ॥   ਤਨੁ ਸੀਤਲੁ ਮਨੁ ਸੀਤਲੁ ਥੀਆ ਸਤਗੁਰ ਸਬਦਿ ਸਮਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mālā mėhlā 5 Pā▫i▫ā lāl raṯan man pā▫i▫ā   Ŧan sīṯal man sīṯal thī▫ā saṯgur sabaḏ samā▫i▫ā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. I (paaia) found (laal ratan) a jewel – wealth of awareness of Divine virtues and commands, present – (man-i) in my mind. Now my (tan-u) body (seetal theea) has cooled down – the body organs do not succumb to temptations –  and (man-u) the mind has also cooled down – is at peace -, since I (samaaia = am aborbed) conform (sabad-i = in the word) to teachings of (sat guru) the true guru.1.

(Rahaau) dwell on this and reflect.

ਲਾਥੀ ਭੂਖ ਤ੍ਰਿਸਨ ਸਭ ਲਾਥੀ ਚਿੰਤਾ ਸਗਲ ਬਿਸਾਰੀ ॥   ਕਰੁ ਮਸਤਕਿ ਗੁਰਿ ਪੂਰੈ ਧਰਿਓ ਮਨੁ ਜੀਤੋ ਜਗੁ ਸਾਰੀ ॥੧॥

Lāthī bẖūkẖ ṯarisan sabẖ lāthī cẖinṯā sagal bisārī   Kar masṯak gur pūrai ḏẖari▫o man jīṯo jag sārī ||1||

Now my (bhookh) hunger and (trisan) thirst (laathi) have gone – i.e. I crave for material things no more – and (sagal) all (chinta) worries (bisaari = forgotten) have gone.

The (poorai) perfect (gur-i) guru (dhario) put his (kar-u) hand (mastak-i) on my forehead, i.e. blessed mw with awareness of Divine virtues and commands; I followed them – with this I have (man jeeto) conquered the mind, and with it (saari) the whole (jag) world – i.e. one who can achieve the difficult task of controlling the mind can conquer the world. 1.

ਤ੍ਰਿਪਤਿ ਅਘਾਇ ਰਹੇ ਰਿਦ ਅੰਤਰਿ ਡੋਲਨ ਤੇ ਅਬ ਚੂਕੇ ॥   ਅਖੁਟੁ ਖਜਾਨਾ ਸਤਿਗੁਰਿ ਦੀਆ ਤੋਟਿ ਨਹੀ ਰੇ ਮੂਕੇ ॥੨॥

Ŧaripaṯ agẖā▫e rahe riḏ anṯar dolan ṯe ab cẖūke   Akẖut kẖajānā saṯgur ḏī▫ā ṯot nahī re mūke ||2||

I (rahey) remain (tript-i aghaaey) satisfied (antar-i) in (rid) the mind and have (ab) now (chookey) stopped (ddolan) wavering.

(Satigur-i) the true guru (deaa) gave me (akhott-u) inexhaustible (khajaana = treasure) gift of awareness of Naam/Divine virtues and commands, which does not (tott-i) reduce or (mookey) run out, (rey) o friends. 2.

ਅਚਰਜੁ ਏਕੁ ਸੁਨਹੁ ਰੇ ਭਾਈ ਗੁਰਿ ਐਸੀ ਬੂਝ ਬੁਝਾਈ ॥   ਲਾਹਿ ਪਰਦਾ ਠਾਕੁਰੁ ਜਉ ਭੇਟਿਓ ਤਉ ਬਿਸਰੀ ਤਾਤਿ ਪਰਾਈ ॥੩॥

Acẖraj ek sunhu re bẖā▫ī gur aisī būjẖ bujẖā▫ī   Lāhi parḏā ṯẖākur ja▫o bẖeti▫o ṯa▫o bisrī ṯāṯ parā▫ī ||3||

(Rey) o (bhaee) brother, (sunah-u = hear) there of (acharaj-u) wonderful experience; the guru (bujhaaee) gave me (aisi) such (boojh) understanding. (Jau) when (parda) the mask of ignorance (laah-i) was removed and I (bheyttio) met (tthaakur-u) the Master within, i.e. became aware of Naam, (tau) then I (bisri) forgot, i.e. gave up (taat-i) ill-will (praee) towards others.

ਕਹਿਓ ਨ ਜਾਈ ਏਹੁ ਅਚੰਭਉ ਸੋ ਜਾਨੈ ਜਿਨਿ ਚਾਖਿਆ ॥   ਕਹੁ ਨਾਨਕ ਸਚ ਭਏ ਬਿਗਾਸਾ ਗੁਰਿ ਨਿਧਾਨੁ ਰਿਦੈ ਲੈ ਰਾਖਿਆ ॥੪॥੩॥੧੬੧॥

Kahi▫o na jā▫ī ehu acẖambẖa▫o so jānai jin cẖākẖi▫ā   Kaho Nānak sacẖ bẖa▫e bigāsā gur niḏẖān riḏai lai rākẖi▫ā ||4||3||161||

(Eyh-u) this (achambhau) wondrous experience (na jaaee) cannot (kahio) be told, only (so) that person (jin-i) who (chaakhio = tastes) experiences, (jaanai) knows.

Since (gur-i) the guru (lai raakhiaa) placed (nidhaana = treasure) awareness of Naam (ridai) in mind (bhaey bigaasaa) is blossoming with (sach) truthful living, says fifth Nanak. 4. 3. 161.

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Note: According to Hindu belief one should aim to get to (lok) places of gods Shiva, Brahman and Indra etc, to abode of the gods. However according to Gurmat, the guru’s teachings, there is temporary satisfaction for performing rituals in this regard and one is restless again. The way is to live by virtues that enable finding the Divine within and maintain that by remembering the Creator’s commands and living by them. This is the context to this Shabad.

ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ ॥  ਉਬਰਤ ਰਾਜਾ ਰਾਮ ਕੀ ਸਰਣੀ ॥   ਸਰਬ ਲੋਕ ਮਾਇਆ ਕੇ ਮੰਡਲ ਗਿਰਿ ਗਿਰਿ ਪਰਤੇ ਧਰਣੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mālā mėhlā 5 Ubraṯ rājā rām kī sarṇī   Sarab lok mā▫i▫ā ke mandal gir gir parṯe ḏẖarṇī ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. (Sarab) all (lok) places – like, Indra lok etc. which are considered to be in heaven- lie in (mandal) the realm of (maaia) illusion; those who attempt to get there (gir-i gir-i) keep falling (partey) down to (dharti) earth i.e. cannot escape rebirths and deaths.

The only way (ubrat) to be saved from reincarnations is (sarani) refuge (ki) in (raam) Creator (raja) king – and living by IT s commands. 1.

(Rahaau) dwell on this and reflect.

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਬੀਚਾਰੇ ਮਹਾ ਪੁਰਖਨ ਇਉ ਕਹਿਆ ॥   ਬਿਨੁ ਹਰਿ ਭਜਨ ਨਾਹੀ ਨਿਸਤਾਰਾ ਸੂਖੁ ਨ ਕਿਨਹੂੰ ਲਹਿਆ ॥੧॥

Sāsaṯ simriṯ beḏ bīcẖāre mahā purkẖan i▫o kahi▫ā   Bin har bẖajan nāhī nisṯārā sūkẖ na kinhūʼn lahi▫ā ||1||

(Maha = great) the spiritually exalted (purkhan) persons who have (beechaarey) reflected on (saast, smriti and Bed = Shastras, Smritis and Vedaas) the scriptures (kahia) said (io) thus:

(Chhutkaara) freedom – from vices and thus cycles of rebirths and deaths – (naah) is not possible without (bhajan) praising and conforming to commands of (har-i) the Almighty; (na kinhoo’n) no one can (lahia) attain (sookh-u) comfort of union with the Creator without it. 1.

ਤੀਨਿ ਭਵਨ ਕੀ ਲਖਮੀ ਜੋਰੀ ਬੂਝਤ ਨਾਹੀ ਲਹਰੇ ॥   ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਕਹਾ ਥਿਤਿ ਪਾਵੈ ਫਿਰਤੋ

ਪਹਰੇ ਪਹਰੇ ॥੨॥

Ŧīn bẖavan kī lakẖmī jorī būjẖaṯ nāhī lahre   Bin har bẖagaṯ kahā thiṯ pāvai firṯo pahre pahre ||2||

Wealth does not provide peace of mind because there is craving for more. One may (jori) gather (lakhmi) wealth (ki) of (teen bhavan = three regions – water, land and space) the whole world but if s/he does not (boojhat) understand/recognize that (lahrey = waves) temptations.

S/he (phirto) keeps wandering (pahrey pahrey) every moment, i.e. keeps chasing more wealth; one (Kahaa = how?) cannot (paavai) obtain (thit-i) stability of mind, (bin-u) without (bhagat-i) devotion/obedience of (har-i) the Almighty.

ਅਨਿਕ ਬਿਲਾਸ ਕਰਤ ਮਨ ਮੋਹਨ ਪੂਰਨ ਹੋਤ ਨ ਕਾਮਾ ॥   ਜਲਤੋ ਜਲਤੋ ਕਬਹੂ ਨ

ਬੂਝਤ ਸਗਲ ਬ੍ਰਿਥੇ ਬਿਨੁ ਨਾਮਾ ॥੩॥

Anik bilās karaṯ man mohan pūran hoṯ na kāmā   Jalṯo jalṯo kabhū na būjẖaṯ sagal barithe bin nāmā ||3||

Similarly means of transitory pleasures cannot provide peace of mind. One (karat) performs (anik) numerous means of (bilaas) enjoyment to (man mohan = enticer of mind) wealth but the (kaama = work) the process (na) does not (hot) get (pooran) complete – i.e. one keeps running after more.

(Jalto jalto) the ever burning fire of craving is (kabahoo na) never (boojhat) extinguished; because (sagal) all efforts for attaining peace of mind (bin-u) except by conforming to (naama) living by Divine commands (brithey) go waste – are fruitless. 3.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਮੀਤਾ ਇਹੈ ਸਾਰ ਸੁਖੁ ਪੂਰਾ ॥   ਸਾਧਸੰਗਤਿ ਜਨਮ ਮਰਣੁ ਨਿਵਾਰੈ ਨਾਨਕ

ਜਨ ਕੀ ਧੂਰਾ ॥੪॥੪॥੧੬੨॥

Har kā nām japahu mere mīṯā ihai sār sukẖ pūrā   Sāḏẖsangaṯ janam maraṇ nivārai Nānak jan kīḏẖūrā ||4||4||162||

(Meyrey) my (meeta) friends, obey (naam-u) commands (ka) of (har-i) the Creator; (ihai) this brings (saar) the sublime (sukh-u poora) perfect comfort – of union with the Creator.

One (nivaarai) avoids further (janam) birth and (maran-u) death (sadhsanga-i) with company/guidance of the guru, and (dhoora = dust of feet) humbling following (Jan = servants) obedient devotees of God, says fifth Nanak. 4. 4. 162.

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ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ੫ ॥  ਮੋ ਕਉ ਇਹ ਬਿਧਿ ਕੋ ਸਮਝਾਵੈ ॥   ਕਰਤਾ ਹੋਇ ਜਨਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mālā mėhlā 5 Mo ka▫o ih biḏẖ ko samjẖāvai   Karṯā ho▫e janāvai. ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. If (ko) someone could please (samjhaavai) explain (mo kau) to me (ih) this (bidh-i) method, that is described below in this Sahabd; but only someone who (hoey) has become (karta = Creator) like the Creator – i.e. the guru – can (janaavai = make known) explain. 1.

(Rahaau) dwell on this and reflect.

ਅਨਜਾਨਤ ਕਿਛੁ ਇਨਹਿ ਕਮਾਨੋ ਜਪ ਤਪ ਕਛੂ ਨ ਸਾਧਾ ॥   ਦਹ ਦਿਸਿ ਲੈ ਇਹੁ ਮਨੁ ਦਉਰਾਇਓ ਕਵਨ ਕਰਮ ਕਰਿ ਬਾਧਾ ॥੧॥

Anjānaṯ kicẖẖ inėh kamāno jap ṯap kacẖẖū na sāḏẖā   Ḏah ḏis lai ih man ḏa▫urā▫i▫o kavan karam kar bāḏẖā ||1||

(Inah-i) this human (kamaano) performs (kichh-u) some rituals (anjaanat) without understanding, but does not (saadhaa) performed meaningful (Jap) remembrance of Divine commands and (tap) austerities, i.e. without caring for discomfort – under all circumstances.

S/he (dauraaio = causes to run) takes (ih-u) this (man-u) mind (dah = ten, dis-i = in directions) all over; kindly guide by (kavan) what (karam = deeds) methods it

ਮਨ ਤਨ ਧਨ ਭੂਮਿ ਕਾ ਠਾਕੁਰੁ ਹਉ ਇਸ ਕਾ ਇਹੁ ਮੇਰਾ ॥   ਭਰਮ ਮੋਹ ਕਛੁ ਸੂਝਸਿ ਨਾਹੀ ਇਹ ਪੈਖਰ ਪਏ ਪੈਰਾ ॥੨॥

Man ṯan ḏẖan bẖūm kā ṯẖākur ha▫o is kā ih merā   Bẖaram moh kacẖẖ sūjẖas nāhī ih paikẖar pa▫e pairā ||2||

The Creator is the (thaakur) Master/provider of (man) mind, (tan) body, (dhan-i) wealth (bhoom-i) land, but one thinks (hau) I am the master of (is) this and (ih-u) this (meyra) is mine.

In (bharam) delusion caused by (moh) attachment to theses on does not (soojhas-i) realize (kachh-u) anything and remains attached; (ih-u) this becomes (paikhar-i) fetters (paira) on the feet, i.e. does walk/act in obedience to the Creator. 2.

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ਤਬ ਇਹੁ ਕਹਾ ਕਮਾਵਨ ਪਰਿਆ ਜਬ ਇਹੁ ਕਛੂ ਨ ਹੋਤਾ ॥   ਜਬ ਏਕ ਨਿਰੰਜਨ ਨਿਰੰਕਾਰ ਪ੍ਰਭ ਸਭੁ ਕਿਛੁ ਆਪਹਿ ਕਰਤਾ ॥੩॥

Ŧab ih kahā kamāvan pari▫ā jab ih kacẖẖū na hoṯā   Jab ek niranjan nirankār parabẖ sabẖ kicẖẖ āpėh karṯā ||3||

(Jab) when (ih-u) this creature (hota) was (kachhoo na = nothing) not yet born, (tab) then (kahaa) how could s/he (pariaa) engage in (kamaavan) earning these things, i.e. s/he was born with human body/intellect given by the Creator.

S/he takes pride in having these (jab) when (eyk) the One (niranjan = unstained) pristine (nirankaar) Formless (prabh) Almighty (karta) does (sabh-u kichh-u) everything (aapah-i) IT-self alone. 3.

ਅਪਨੇ ਕਰਤਬ ਆਪੇ ਜਾਨੈ ਜਿਨਿ ਇਹੁ ਰਚਨੁ ਰਚਾਇਆ ॥   ਕਹੁ ਨਾਨਕ ਕਰਣਹਾਰੁ ਹੈ ਆਪੇ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥੪॥੫॥੧੬੩॥

Apne karṯab āpe jānai jin ih racẖan racẖā▫i▫ā   Kaho Nānak karanhār hai āpe saṯgur bẖaram cẖukā▫i▫ā ||4||5||163||

The Creator, (jin-i) who (rachaaiaa) created this (rachan-u) existence/human body (aapey = self) alone (jaanai) knows (apney = own) Divine (kartab) feats, i.e. the Creator alone does all this.

(Satigur-i) the true guru (chukaaiaa) removed (bharam-u) delusion that I am the doer; I realize that (karanhaar-u) the Creator (aapey) IT-self is (karanhaar-u) doer, says fifth Nanak. 4. 5. 163.