SGGS pp 959-961, Raamkali Ki Vaar M: 5, Paurris 6-8.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਹਰਣਾਖੀ ਕੂ ਸਚੁ ਵੈਣੁ ਸੁਣਾਈ ਜੋ ਤਉ ਕਰੇ ਉਧਾਰਣੁ ॥ ਸੁੰਦਰ ਬਚਨ ਤੁਮ ਸੁਣਹੁ ਛਬੀਲੀ ਪਿਰੁ ਤੈਡਾ ਮਨ ਸਾਧਾਰਣੁ ॥ ਦੁਰਜਨ ਸੇਤੀ ਨੇਹੁ ਰਚਾਇਓ ਦਸਿ ਵਿਖਾ ਮੈ ਕਾਰਣੁ ॥

Salok mėhlā 5.  Harṇākẖī kū sacẖ vaiṇ suṇā▫ī jo ṯa▫o kare uḏẖāraṇ.  Sunḏar bacẖan ṯum suṇhu cẖẖabīlī pir ṯaidā man sāḏẖāraṇ.  Ḏurjan seṯī nehu racẖā▫i▫o ḏas vikẖā mai kāraṇ.

 

Prologue by the fifth Guru. O attractive woman (harnaakhee = haran deer + aakhi = eyes) with beautiful eyes; let me (sunaaee) tell this (sach-u) true (vain-u = word) guide (koo) for you, (jo) which (karey udhaaran = emancipate) will be helpful to (tau) you.

(Tum) you should (sonhu) listen to these (sundar) beautiful (bachan) words, o (chhabeelee) beautiful woman;

(taiddaa) your (pir-u) husband (saadhaaran-u = good support) provides solace (man) to the mind.

But you (rachaaio) have developed (neyhu) love (seytee) with (durjan) evil men; (vikhaa = bit) just (das-i) tell (mai) me (kaaran-u) the reason.

Message: O blessed human soul, you have the Almighty the source of solace with you, why have you forgotten IT, and engaged in other pursuits.

 

ਊਣੀ ਨਾਹੀ ਝੂਣੀ ਨਾਹੀ ਨਾਹੀ ਕਿਸੈ ਵਿਹੂਣੀ ॥ ਪਿਰੁ ਛੈਲੁ ਛਬੀਲਾ ਛਡਿ ਗਵਾਇਓ ਦੁਰਮਤਿ ਕਰਮਿ ਵਿਹੂਣੀ ॥

Ūṇī nāhī jẖūṇī nāhī nāhī kisai vihūṇī.  Pir cẖẖail cẖẖabīlā cẖẖad gavā▫i▫o ḏurmaṯ karam vihūṇī.

 

The human soul says: I agree I am not (ooni) deficient of anything, I am not (jhooni/nimojhooni) sad – have nothing against the Almighty-husband and do not (vihoonee = without) lack anything.

I (chhadd-i = left, gavaaio = lost) have been deprived of love of (chhail-u) the youthful (chhabeela) handsome (pir-u) husband due to my (dumat-i) evil sense resulting from (vihoonee) lack of (karam-i) past good deeds, i.e. I have not received Divine grace because of misdeeds of the past.

 

ਨਾ ਹਉ ਭੁਲੀ ਨਾ ਹਉ ਚੁਕੀ ਨਾ ਮੈ ਨਾਹੀ ਦੋਸਾ ॥ ਜਿਤੁ ਹਉ ਲਾਈ ਤਿਤੁ ਹਉ ਲਗੀ ਤੂ ਸੁਣਿ ਸਚੁ ਸੰਦੇਸਾ ॥

Nā ha▫o bẖulī nā ha▫o cẖukī nā mai nāhī ḏosā.  Jiṯ ha▫o lā▫ī ṯiṯ ha▫o lagī ṯū suṇ sacẖ sanḏesā.

 

(Hau) I have not committed (bhulee = strayed) any act of commission or (chukee = without action) omission on my own; any transgression I commit is (naahee) not (mai) my (dosa) fault.

(Too) you please (sun-i) listen to (sach-u = true, sandeysa = message) the truth; (jit-u) whatever the Almighty (laaee) has put (hau) me on, I (laagee) engage in doing (tit-u) that – there is nothing in my control.

 

ਸਾਈ ਸਹਾਗਣਿ ਸਾਈ ਭਾਗਣਿ ਜੈ ਪਿਰਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਪਿਰਿ ਅਉਗਣ ਤਿਸ ਕੇ ਸਭਿ ਗਵਾਏ ਗਲ ਸੇਤੀ ਲਾਇ ਸਵਾਰੀ ॥

Sā▫ī sohagaṇ sā▫ī bẖāgaṇ jai pir kirpā ḏẖārī.  Pir a▫ugaṇ ṯis ke sabẖ gavā▫e gal seṯī lā▫e savārī.

 

(Saee) only that soul-woman (suhaagan-i) has the Almighty-husband with her, and (saaee) she alone is (bhaagan-i) fortunate – to receive Divine love – (jai) on whom (pir-i) the Almighty-husband (kirpa dhaaree) bestows grace.

(Pir-i) the Almighty-husband (gavaaey) banishes (sabh-i) all (augan) faults (key) of (tis-u) that soul-wife; IT (seytee = with, gal = throat, laa-e = touching) embraces – owns up – and (savaaree) transforms her.

 

ਕਰਮਹੀਣ ਧਨ ਕਰੈ ਬਿਨੰਤੀ ਕਦਿ ਨਾਨਕ ਆਵੈ ਵਾਰੀ ॥ ਸਭਿ ਸੁਹਾਗਣਿ ਮਾਣਹਿ ਰਲੀਆ ਇਕ ਦੇਵਹੁ ਰਾਤਿ ਮੁਰਾਰੀ ॥੧॥

Karamhīṇ ḏẖan karai binanṯī kaḏ Nānak āvai vārī.  Sabẖ suhāgaṇ māṇėh ralī▫ā ik ḏevhu rāṯ murārī. ||1||

 

This (dhan) soul-woman (karam-heen) lacking good deeds (karai) makes (beynantee) supplication: Because of my shortcomings, I will (kad-i = when?) ever have (vaaree = turn) the opportunity to receive Your love.

(Sabh-i) all (suhaagan-i) those souls who have the Almighty-husband with them (maanai raleeaa = make merry) are happy; please be kind and (deyvhu) give me (ik) one night, i.e. enable me to praise and emulate Your virtues a bit, and experience Your love. 1.

 

ਮਃ ੫ ॥ ਕਾਹੇ ਮਨ ਤੂ ਡੋਲਤਾ ਹਰਿ ਮਨਸਾ ਪੂਰਣਹਾਰੁ ॥ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ਤੂ ਸਭਿ ਦੁਖ ਵਿਸਾਰਣਹਾਰੁ ॥
Mėhlā 5.  Kāhe man ṯū dolṯā har mansā pūraṇhār.  Saṯgur purakẖ ḏẖi▫ā▫e ṯū sabẖ ḏukẖ visāraṇhār.

 

Prologue by the fifth Guru. (Kaahey) why do you (ddolta) waver – not have faith – o (man = mind) human being? (Har-i) the Almighty (pooranhaar-u) fulfils all (mansa) desires.

(Too) you should (dhiaaey = pay attention) remember and practice virtues and commands of (purakh-u) the all-pervasive (satigur-u) true guru, the Almighty, who (visaaranhaar-u = causes to forget) relieves the devotee of (sabh-i) all (dukh) tribulations.

 

ਹਰਿ ਨਾਮਾ ਆਰਾਧਿ ਮਨ ਸਭਿ ਕਿਲਵਿਖ ਜਾਹਿ ਵਿਕਾਰ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਰੰਗੁ ਲਗਾ ਨਿਰੰਕਾਰ ॥

Har nāmā ārāḏẖ man sabẖ kilvikẖ jāhi vikār.  Jin ka▫o pūrab likẖi▫ā ṯin rang lagā nirankār.

 

O (man = mind) human being, (aaraadh-i) invoke, i.e. remember and live by, (naamaa) virtues and commands of (har-i) the Almighty and all your (kilvikh) transgression and (vikaar) vices shall (jaah-i = go) will be given up.

(Rang-u) love of (nirankaar) the Formless Master (lagaa = touches) develops in the minds of (tin) those (jin) those (kau) for (jin) whom it is (likhiaa) written by the Creator (poorab-i) based on past deeds – and then they do not commit transgressions.

 

ਓਨੀ ਛਡਿਆ ਮਾਇਆ ਸੁਆਵੜਾ ਧਨੁ ਸੰਚਿਆ ਨਾਮੁ ਅਪਾਰੁ ॥ ਅਠੇ ਪਹਰ ਇਕਤੈ ਲਿਵੈ ਮੰਨੇਨਿ ਹੁਕਮੁ ਅਪਾਰੁ ॥

Onī cẖẖadi▫ā mā▫i▫ā su▫āvaṛā ḏẖan sancẖi▫ā nām apār.  Aṯẖe pahar ikṯai livai mannen hukam apār.

 

(Onaa) they (chhoddiaa = leave) break (suavrra = taste) attachment to (maaiaa) the world-play, like relatives, wealth/ pleasures and so on, and (sanchiaa) gather (dhan-u = wealth) credit of (naam-u) living by virtues and commands of (apaar-u) the Infinite.

They maintain (livai) focus on (iktai) the one the Almighty and (manneyn-i = accept) obey (hukam-u) commands of (apaar-u) the Infinite (atthey = eight, pahar = three-hours) twenty four hours – round the clock.

 

Page 960

 

ਜਨੁ ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਇਕੁ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਪਿਆਰੁ ॥੨॥

Jan Nānak mangai ḏān ik ḏeh ḏaras man pi▫ār. ||2||

 

(Jan-u) humble fifth Nanak (mangai) asks for only (ik-u) one (daan-u = alms) benediction, O Almighty, please (deyhu) grant me Your (daras-u) vision and (piaar-u) love (man-i) in mind. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸ ਨੋ ਸਦਾ ਸੁਖ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸੁ ਜਮ ਨਾਹਿ ਦੁਖ ॥

Pa▫oṛī.  Jis ṯū āvahi cẖiṯ ṯis no saḏā sukẖ.  Jis ṯū āvahi cẖiṯ ṯis jam nāhi ḏukẖ.

 

(Paurri) stanza by the fifth Guru. O Almighty, one in (jis-u) whose (chit-i) mind (too) You (aavah-i = come) are remembered, i.e. one who keeps Your commands in mind – s/he shuns transgression and thus – there is (sadaa) ever (sukh) peace (tis no) for him/her.

One who keeps Your commands in mind she does not go through (dukh) the agony punishment by (jam) agent of Divine justice.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸੁ ਕਿ ਕਾੜਿਆ ॥ ਜਿਸ ਦਾ ਕਰਤਾ ਮਿਤ੍ਰੁ ਸਭਿ ਕਾਜ ਸਵਾਰਿਆ ॥

Jis ṯū āvahi cẖiṯ ṯis kė kāṛi▫ā.  Jis ḏā karṯā miṯar sabẖ kāj savāri▫ā.

 

One who keeps Your commands in mind, (tis-u = that) s/he has (ki = what?) no (kaarriaa) anxiety of facing any retribution for transgressions.

One (jis da) whose (mitr-u) friend (karta) the Creator is, IT (savaariaa) accomplishes (sabh-i) all his/her (kaaj) objectives.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਸੋ ਪਰਵਾਣੁ ਜਨੁ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਬਹੁਤਾ ਤਿਸੁ ਧਨੁ ॥

Jis ṯū āvahi cẖiṯ so parvāṇ jan.  Jis ṯū āvahi cẖiṯ bahuṯā ṯis ḏẖan.

 

One who keeps Your commands in mind and obeys, o Almighty, (so) that (jan) person is (parvaan-u) approved for union with You; s/he is recognized/respected like the following.

One who has (bahuta) abundant (dhan-u) wealth.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਸੋ ਵਡ ਪਰਵਾਰਿਆ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਨਿ ਕੁਲ ਉਧਾਰਿਆ ॥੬॥

Jis ṯū āvahi cẖiṯ so vad parvāri▫ā.  Jis ṯū āvahi cẖiṯ ṯin kul uḏẖāri▫ā. ||6||

 

One who obeys Your commands is looked at respectfully like one with (vadd) a large family – as is the custom.

One who remembers You, s/he, in addition to him/her-self, (udhaariaa) emancipates (kul = lineage) all associates from vices in life and rebirth after death. 6.

 

—————————————————————

 

Note: This Slok is about a pretentious Vishnu devotee.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਅੰਦਰਹੁ ਅੰਨਾ ਬਾਹਰਹੁ ਅੰਨਾ ਕੂੜੀ ਕੂੜੀ ਗਾਵੈ ॥ ਦੇਹੀ ਧੋਵੈ ਚਕ੍ਰ ਬਣਾਏ ਮਾਇਆ ਨੋ ਬਹੁ ਧਾਵੈ ॥

Salok mėhlā 5.  Anḏrahu annā bāhrahu annā kūṛī kūṛī gāvai.  Ḏehī ḏẖovai cẖakar baṇā▫e mā▫i▫ā no baho ḏẖāvai.

 

(Slok) prologue (M: 5) of the fifth Guru.  A person who is (annaa = blind, andrahu = within) ignorant of mind and blind (baaharhu = outside) of eyes, i.e. does not take notice of what is happening around, – people are dying, but (gaavai) sings scriptural hymns (k00rree koorree) falsely – only for exhibition;

and (dhovai) washes (deyhee) the body and (banaaey) gets (chakr) marking of religious symbols done on the body – to display devotion – but (dhaavai) runs after (maaiaa) material gains.

 

ਅੰਦਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਵੈ ॥ ਨੀਂਦ ਵਿਆਪਿਆ ਕਾਮਿ ਸੰਤਾਪਿਆ ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਕਹਾਵੈ ॥

Anḏar mail na uṯrai ha▫umai fir fir āvai jāvai.  Nīʼnd vi▫āpi▫ā kām sanṯāpi▫ā mukẖahu har har kahāvai.

 

His (mail-u) the dirt of (haumai) ego within is not (utrai) removed with these – of one who does not practice what s/he professes; he (aavai = comes) takes births and (jaavai = goes) dies (pir-i phir-i) again and again.

He (viaapiaa) is himself (neend = sleep) inebriated/possessed by attachment o material gains and (santaapiaa = tormented) is made to run (kaam-i) after desires, but (kahaavai = causes to say) tells others to repeat Hari Hari – God’s name – (mukhahu) from the mouth.

 

ਬੈਸਨੋ ਨਾਮੁ ਕਰਮ ਹਉ ਜੁਗਤਾ ਤੁਹ ਕੁਟੇ ਕਿਆ ਫਲੁ ਪਾਵੈ ॥ ਹੰਸਾ ਵਿਚਿ ਬੈਠਾ ਬਗੁ ਨ ਬਣਈ ਨਿਤ ਬੈਠਾ ਮਛੀ ਨੋ ਤਾਰ ਲਾਵੈ ॥

Baisno nām karam ha▫o jugṯā ṯuh kute ki▫ā fal pāvai.  Hansā vicẖ baiṯẖā bag na baṇ▫ī niṯ baiṯẖā macẖẖī no ṯār lāvai.

 

His (naam-u) name, i.e. he claims to be, (baisno = Vaisnav) a devotee of Vishnu – the second member of Hindu trinity, the other two being Brahma and Shankar/Mahadev –  but (jugta) does (karam) acts by (hau/haumai) ego – self-will; his actions are fruitless like one who (kuttey) thrashes (tuh) husk to obtain grain; he can (paavai) get (kiaa = what?) no (phal-u) fruit, i.e. the Almighty cannot be found by an insincere person.

He is pretentious like (Bag-u/bagaa) the crane which is also a white bird like the Hans but cannot (banaee) become a Hans (baittha) sitting (vich-i) amongst (hasaa) the Hanses; it (laavai) fixes (taar) its sight (no) for appearance of (machhee) a fish so that it can catch it – whereas the Hans feed on pearls.

Message: A pretentious person may join the holy congregation but gets exposed.

 

ਜਾ ਹੰਸ ਸਭਾ ਵੀਚਾਰੁ ਕਰਿ ਦੇਖਨਿ ਤਾ ਬਗਾ ਨਾਲਿ ਜੋੜੁ ਕਦੇ ਨ ਆਵੈ ॥ ਹੰਸਾ ਹੀਰਾ ਮੋਤੀ ਚੁਗਣਾ ਬਗੁ ਡਡਾ ਭਾਲਣ ਜਾਵੈ ॥

Jā hans sabẖā vīcẖār kar ḏekẖan ṯā bagā nāl joṛ kaḏe na āvai.  Hansā hīrā moṯī cẖugṇā bag dadā bẖālaṇ jāvai.

 

(Ja) when (sabha) congregation of (hans) the devotees (kar-i deykhan-i = do, veechaar-i = discussion) reflects on the guru’s teachings in holy congregation (bagaa) a crane – a pretender – (kadey na) can never (jorr-i) mix (naal-i) with the Hanses/devotees, because –

(Hansaa) the Hans (chugna) pick (heeraa moti) jewels and pearls, whereas (bag-u) the crane (jaavai) goes (bhaalan) looking for (ddaddaa) frogs etc, i.e. whereas the devotees look to obtain awareness of the valuable Naam or Divine virtues and commands, the pretenders eye material benefits.

 

ਉਡਰਿਆ ਵੇਚਾਰਾ ਬਗੁਲਾ ਮਤੁ ਹੋਵੈ ਮੰਞੁ ਲਖਾਵੈ ॥

Udri▫ā vecẖārā bagulā maṯ hovai mañ lakẖāvai.

 

(V-echaara) the poor (bagula) crane (uddriaa) flies away, i.e. the pretender slips away, (mat) lest (manjn-u) I am (lakhaavai) found out.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਕਿਸੁ ਦੋਸੁ ਦਿਚੈ ਜਾ ਹਰਿ ਏਵੈ ਭਾਵੈ ॥ ਸਤਿਗੁਰੁ ਸਰਵਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈ ॥

Jiṯ ko lā▫i▫ā ṯiṯ hī lāgā kis ḏos ḏicẖai jā har evai bẖāvai.  Saṯgur sarvar raṯnī bẖarpūre jis parāpaṯ so pāvai.

 

But none has control over what one does. (Jit-u) on whatever (ko) someone is (laaiaa) put by the Creator, s/he (laagaa) engages (hi) only in (tit) that; (ja) when (evai) this is how (har-i) the Almighty (bhaavai) likes, then (kis-u = whom?) no one can (dichai = give, dos-u) blame anyone for the faults s/he commits.

(Satigur-u) the true guru is (sarvar-u) pool (bhepoorey) full (ratni) of jewels; one (jis-u) who (praapat-i) finds the guru (so) that person (paavai) finds them, i.e. the Guru is the source of awareness of Naam; one who finds the guru, obtains awareness of Naam – Divine virtues.

 

ਸਿਖ ਹੰਸ ਸਰਵਰਿ ਇਕਠੇ ਹੋਏ ਸਤਿਗੁਰ ਕੈ ਹੁਕਮਾਵੈ ॥ ਰਤਨ ਪਦਾਰਥ ਮਾਣਕ ਸਰਵਰਿ ਭਰਪੂਰੇ ਖਾਇ ਖਰਚਿ ਰਹੇ ਤੋਟਿ ਨ ਆਵੈ ॥

Sikẖ hans sarvar ikṯẖe ho▫e saṯgur kai hukmāvai.  Raṯan paḏārath māṇak sarvar bẖarpūre kẖā▫e kẖaracẖ rahe ṯot na āvai.

 

The Sikh-hans i.e. the devoted Sikhs (ikatthey hoey) gather (sarovar-i) at the pool – in holy congregation – to listen to (hukmaavai) orders/instructions (kai) of (satigur) the true guru.

(Padaarath = substance) the valuable (ratan = jewels, maanak = emeralds) Naam or Divine virtues (bharpoorey) are present and obtained in (sarvar-ui = in pool) holy congregation; the Sikhs (khaaey = eat) use/emulate them and (kharach-i rahey = keep spending) share with others but they are never (tott-i aavai) exhausted.

 

ਸਰਵਰ ਹੰਸੁ ਦੂਰਿ ਨ ਹੋਈ ਕਰਤੇ ਏਵੈ ਭਾਵੈ ॥ ਜਨ ਨਾਨਕ ਜਿਸ ਦੈ ਮਸਤਕਿ ਭਾਗੁ ਧੁਰਿ ਲਿਖਿਆ ਸੋ ਸਿਖੁ ਗੁਰੂ ਪਹਿ ਆਵੈ ॥ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਭਿ ਤਾਰੇ ਸਭਾ ਸ੍ਰਿਸਟਿ ਛਡਾਵੈ ॥੧॥

Sarvar hans ḏūr na ho▫ī karṯe evai bẖāvai.  Jan Nānak jis ḏai masṯak bẖāg ḏẖur likẖi▫ā so sikẖ gurū pėh āvai.  Āp ṯari▫ā kutamb sabẖ ṯāre sabẖā sarisat cẖẖadāvai. ||1||

 

(Hans-u) the Sikh and (saravar = pool) the guru do not get (door-i hoee = be far) separated; (evai) this is how it (bhaavai) pleases (kartey) the Creator.

One (dai) on (jis) whose (mastak-i) forehead/destiny (bhaag-u) good fortune of finding the guru is (likhiaa) written, (so) that Sikh (aavai) comes (pah-i) to the guru, says (jan) humble fifth Nanak.

The Sikh (aap-i) himself (tariaa = swims) gets across the world-ocean, and (taarey) ferries (sabh-i) the whole (kuttamb) family/associates; and (chaddavai) emancipates (sabhaa = all, sristt-i = universe) everyone who comes to the holy congregation. 1.

 

Note: This is about a pretentious Pandit, the scholar of scriptures and a religious guide.

 

ਮਃ ੫ ॥ ਪੰਡਿਤੁ ਆਖਾਏ ਬਹੁਤੀ ਰਾਹੀ ਕੋਰੜ ਮੋਠ ਜਿਨੇਹਾ ॥ ਅੰਦਰਿ ਮੋਹੁ ਨਿਤ ਭਰਮਿ ਵਿਆਪਿਆ ਤਿਸਟਸਿ ਨਾਹੀ ਦੇਹਾ ॥

Mėhlā 5.  Pandiṯ ākhā▫e bahuṯī rāhī koraṛ moṯẖ jinehā.  Anḏar moh niṯ bẖaram vi▫āpi▫ā ṯistas nāhī ḏehā.

 

Prologue by the fifth Guru. One may be (akhaaey) is called (pandit-u) a scholar (raahi = ways) with knowledge of (bahuti) many scriptures, but is (jineyha) like (korarr/kirkattoo) un-cooked grain of (motth) a lentil, i.e. his mind does not learn from the scriptures he teaches.

With (muh-u) attachment to material things (andar-i) within, he is (nit) ever (viaapiaa) in a state of (bharam-i) of delusion – lack of faith in the Almighty, and his (deyha = body) being/mind is not (tisttas-i) steady – he eyes material gains.

 

ਕੂੜੀ ਆਵੈ ਕੂੜੀ ਜਾਵੈ ਮਾਇਆ ਕੀ ਨਿਤ ਜੋਹਾ ॥ ਸਚੁ ਕਹੈ ਤਾ ਛੋਹੋ ਆਵੈ ਅੰਤਰਿ ਬਹੁਤਾ ਰੋਹਾ ॥

Kūṛī āvai kūṛī jāvai mā▫i▫ā kī niṯ johā.  Sacẖ kahai ṯā cẖẖoho āvai anṯar bahuṯā rohā.

 

He (aavai) comes (koorree) falsely and (jaavai) goes falsely, has pretentious religious activities with (johaa) sight on (maaiaa) material gains.

If someone (kahai) tells him (sach-u) the truth of what he does, (ta) then he (chhohai) gets annoyed; he has (bahutaa) great (rohaa) anger (antar-i) within.

 

ਵਿਆਪਿਆ ਦੁਰਮਤਿ ਕੁਬੁਧਿ ਕੁਮੂੜਾ ਮਨਿ ਲਾਗਾ ਤਿਸੁ ਮੋਹਾ ॥ ਠਗੈ ਸੇਤੀ ਠਗੁ ਰਲਿ ਆਇਆ ਸਾਥੁ ਭਿ ਇਕੋ ਜੇਹਾ ॥

vi▫āpi▫ā ḏurmaṯ kubuḏẖ kumūṛā man lāgā ṯis mohā.  Ŧẖagai seṯī ṯẖag ral ā▫i▫ā sāth bẖė iko jehā.

 

He remains (viaapaa = affected) possessed (durmat-i) by evil sense and (kubudh-i) evil thoughts; (kumoorra) the obstinate fool’s (man) mind (laaga) remains (mohaa) attachment to material gains.

This (tthag-u = deceiver) pretender (ral-i aaiaa) mixes (seyti) with (tthagai) deceivers; their (saath-u) company (bhi) is also (iko jeyha = similar) compatible.

 

ਸਤਿਗੁਰੁ ਸਰਾਫੁ ਨਦਰੀ ਵਿਚਦੋ ਕਢੈ ਤਾਂ ਉਘੜਿ ਆਇਆ ਲੋਹਾ ॥ ਬਹੁਤੇਰੀ ਥਾਈ ਰਲਾਇ ਰਲਾਇ ਦਿਤਾ ਉਘੜਿਆ ਪੜਦਾ ਅਗੈ ਆਇ ਖਲੋਹਾ ॥

Saṯgur sarāf naḏrī vicẖḏo kadẖai ṯāʼn ugẖaṛ ā▫i▫ā lohā.  Bahuṯerī thā▫ī ralā▫e ralā▫e ḏiṯā ugẖ▫ṛi▫ā paṛ▫ḏā agai ā▫e kẖalohā.

 

When (satigur-u) the true guru (saraaf-u = jeweler) appraiser (vichdo kaddhai) puts through his (nadir-i) sight, i.e. looks at someone, (taa’n) then (ugharr-i aavai = is exposed) truth of being (lohaa) iron – and not a precious metal is known, i.e. the guru can tell if one is genuine or pretentious.

Such a person may (ralaaey ralaaey ditaa) keep mixing at (bahuteyree) many (thaaey) places, but when he (aaey) comes and (khalohaa) stands (agai) in front of the guru, then (parrdaa = curtain) the mask (ughrriaa) is lifted – he is exposed.

 

ਸਤਿਗੁਰ ਕੀ ਜੇ ਸਰਣੀ ਆਵੈ ਫਿਰਿ ਮਨੂਰਹੁ ਕੰਚਨੁ ਹੋਹਾ ॥ ਸਤਿਗੁਰੁ ਨਿਰਵੈਰੁ ਪੁਤ੍ਰ ਸਤ੍ਰ ਸਮਾਨੇ ਅਉਗਣ ਕਟੇ ਕਰੇ ਸੁਧੁ ਦੇਹਾ ॥ ਨਾਨਕ
ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰ ਨਾਲਿ ਸਨੇਹਾ ॥

Saṯgur kī je sarṇī āvai fir manūrahu kancẖan hohā.  Saṯgur nirvair puṯar saṯar samāne a▫ugaṇ kate kare suḏẖ ḏehā.  Nānak jis ḏẖur masṯak hovai likẖi▫ā ṯis saṯgur nāl sanehā.

 

But if he (aavai = comes) seeks to be (sarni = in sanctuary) in care and obedience (ki) of (satigur) the true guru, (phir-i) then he (hoaa) becomes (kanchan) gold (manoorhu) from iron waste, i.e. the person is transformed to a virtuous one.

(Satigur-u) the true guru treats (putr = son) friend and (satr) foe (samaaney) alike; anyone who comes to his care, he (kattey = cuts) helps him/her get rid of (augan) faults and (karey) makes (deyhaa = the body) that person (sudh-u) purified – of faults.

But only one (jis-u) in whose (mastak-i = forehead) destiny it (hovai) be so (likhiaa) written (dhur-i = from source) by the Creator, (tis-u) that person develops (saneyha) love (naal-i) with, i.e. lovingly follows guidance of, (satigur) the true guru, says fifth Nanak.

 

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ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਜਿਸੁ ਕਿਰਪਾਲੁ ਹੋਵੈ ਤਿਸੁ ਰਿਦੈ ਵਸੇਹਾ ॥ ਆਵਣ ਜਾਣਾ ਤਿਸ ਕਾ ਕਟੀਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਹਾ ॥੨॥

Amriṯ baṇī saṯgur pūre kī jis kirpāl hovai ṯis riḏai vasehā.  Āvaṇ jāṇā ṯis kā katī▫ai saḏā saḏā sukẖ hohā. ||2||

 

(Amrit) the life-giving (baani = words) teachings of (poorey) the perfect (satigur) true guru (vas-ehaa) abide in (tis-u) that person’s (ridai) mind on (jis-u) whom the Almighty (hovai) is (kirpaal) kind.

(Tis ka) his/her cycles of (aavan = coming) births and (jaana = going) deaths (katteeai = is cut) are terminated – and his/her soul unites with the Creator. 2.

 

ਪਉੜੀ ॥ ਜੋ ਤੁਧੁ ਭਾਣਾ ਜੰਤੁ ਸੋ ਤੁਧੁ ਬੁਝਈ ॥ ਜੋ ਤੁਧੁ ਭਾਣਾ ਜੰਤੁ ਸੁ ਦਰਗਹ ਸਿਝਈ ॥

Pa▫oṛī.  Jo ṯuḏẖ bẖāṇā janṯ so ṯuḏẖ bujẖ▫ī.  Jo ṯuḏẖ bẖāṇā janṯ so ḏargėh sijẖ▫ī.

 

(Paurri) stanza by the fifth Guru. (Jant-u) the person (jo) whom (tudh-u) You (bhaana) like, o Almighty, (so) that person (bujhaee) understands (tudh-u) You – Your virtues and commands.

One (jo) whom You like, (s-u = that) s/he (sijhaee) is successful (dargah) in Divine court – is accepted for union with You.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਨਦਰਿ ਹਉਮੈ ਤਿਸੁ ਗਈ ॥  ਜਿਸ ਨੋ ਤੂ ਸੰਤੁਸਟੁ ਕਲਮਲ ਤਿਸੁ ਖਈ ॥

Jis no ṯerī naḏar ha▫umai ṯis ga▫ī.  Jis no ṯū sanṯusat kalmal ṯis kẖa▫ī.

 

One (jis no) on whom is (teyri) Your (nadar-i) sight of grace, (tis-u = that) his/her (haumai) ego (gaee) leaves.

One with whom (too) You are (santustt-u) satisfied/happy, (tis-u) his/her (kalmal) transgressions (khaee = destroyed) are obviated.

 

ਜਿਸ ਕੈ ਸੁਆਮੀ ਵਲਿ ਨਿਰਭਉ ਸੋ ਭਈ ॥ ਜਿਸ ਨੋ ਤੂ ਕਿਰਪਾਲੁ ਸਚਾ ਸੋ ਥਿਅਈ ॥

Jis kai su▫āmī val nirbẖa▫o so bẖa▫ī.  Jis no ṯū kirpāl sacẖā so thi▫a▫ī.

 

One on (jis kai) whose (val-i) side (suaami) the Master – in the battle against temptations in the world-play – is, (so) s/he (bhaee) becomes (nirbhau) free of fear.

One (jis no) whom (too) You are (kirpal-u) kind – to impart Naam or awareness of Divine virtues and commands – (so) s/he (thiaee) becomes (sachaa) truthful – lives by Naam, o Almighty.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਮਇਆ ਨ ਪੋਹੈ ਅਗਨਈ ॥ ਤਿਸ ਨੋ ਸਦਾ ਦਇਆਲੁ ਜਿਨਿ ਗੁਰ ਤੇ ਮਤਿ ਲਈ ॥੭॥

Jis no ṯerī ma▫i▫ā na pohai agna▫ī.  Ŧis no saḏā ḏa▫i▫āl jin gur ṯe maṯ la▫ī. ||7||

 

One on whom is Your (maiaa) kindness, (agnaee/agnee) the fire – of Hans = envy, Heyt = attachment to the world-play, Lobh = greed and Kop = wrath – does not (pohai) touch him/her.

One (jin-i) who (laee) takes (mat-i) counsel (tey) from (gur) the guru – and complies with it – You are (sadaa) ever (daiaal) kind (tis no) to him/her. 7.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਕਿਰਪਾਲ ਆਪੇ ਬਖਸਿ ਲੈ ॥ ਸਦਾ ਸਦਾ ਜਪੀ ਤੇਰਾ ਨਾਮੁ ਸਤਿਗੁਰ ਪਾਇ ਪੈ ॥

Salok mėhlā 5.  Kar kirpā kirpāl āpe bakẖas lai.  Saḏā saḏā japī ṯerā nām saṯgur pā▫e pai.

 

Prologue by the fifth Guru. O (kirpal) kind Almighty, please (kar-i kirpa) be kind and (bakhas-i lai) bestow grace (aapey) Yourself – I look only to You.

Please enable me to find the guru and (sadaa sadaa) for ever (japee) remember and live by (teyra) Your (naam-u) virtues and commands (pai = falling at, paaey = feet) with guidance of (satigur) true guru.

 

ਮਨ ਤਨ ਅੰਤਰਿ ਵਸੁ ਦੂਖਾ ਨਾਸੁ ਹੋਇ ॥ ਹਥ ਦੇਇ ਆਪਿ ਰਖੁ ਵਿਆਪੈ ਭਉ ਨ ਕੋਇ ॥

Man ṯan anṯar vas ḏūkẖā nās ho▫e.  Hath ḏe▫e āp rakẖ vi▫āpai bẖa▫o na ko▫e.

 

Please (vas-u) abide in my (man) mind and (tan) body, i.e. guide my thoughts and actions, so that there is (naas-u) destruction of, i.e. I give up (dookhaa = faults) transgressions.

Please (dey-i) give Your (hath) hand and (rakh-u) protect me from vices so that (na koey = not any) no (bhau) fear – of retribution for transgressions (viaapai) bothers me.

 

ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰੈਣਿ ਏਤੈ ਕੰਮਿ ਲਾਇ ॥ ਸੰਤ ਜਨਾ ਕੈ ਸੰਗਿ ਹਉਮੈ ਰੋਗੁ ਜਾਇ ॥

Guṇ gāvā ḏin raiṇ eṯai kamm lā▫e.  Sanṯ janā kai sang ha▫umai rog jā▫e.

 

May I (gaava = sing) praise and emulate Your (gun) virtues (din-u) day and (rain-i) night; please (laaey) engage me (eytai) in this (kamm = job) pursuit.

Please grant me (sang-i) company of (sant janaa) saintly people so that my (rog-u) ailment of (haumai) ego – ignoring Your commands and acting by self-will – (jaaey-i = leaves) ends.

 

ਸਰਬ ਨਿਰੰਤਰਿ ਖਸਮੁ ਏਕੋ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਚੁ ਸਚੋ ਸਚੁ ਲਹਿਆ ॥

Sarab niranṯar kẖasam eko rav rahi▫ā.  Gur parsādī sacẖ sacẖo sacẖ lahi▫ā.

 

(Eyko) the One (khasam-u) Master (rav-i rahiaa = pervades) is (nirantar-i = without a gap) ever present in (sarab) everyone/thing – but is unseen.

(Sach-u) the Eternal (lahiaa) found to be (sacho sach-u = true in all ways) Eternal and unchanging.

 

ਦਇਆ ਕਰਹੁ ਦਇਆਲ ਅਪਣੀ ਸਿਫਤਿ ਦੇਹੁ ॥ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ਨਾਨਕ ਪ੍ਰੀਤਿ ਏਹ ॥੧॥

Ḏa▫i▫ā karahu ḏa▫i▫āl apṇī sifaṯ ḏeh.  Ḏarsan ḏekẖ nihāl Nānak parīṯ eh. ||1||

 

O (daiaal) kind Almighty, please (daiaa karhu) be kind and (deyhu = give) give me awareness of (apni = own) Your (siphat-i) virtues – and emulate them.

May I (deykh-i = see) obtain (darsan-u = sight) vision of You and (nihaal) be happy; this is my (preet-I = love) yearning, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਏਕੋ ਜਪੀਐ ਮਨੈ ਮਾਹਿ ਇਕਸ ਕੀ ਸਰਣਾਇ ॥ ਇਕਸੁ ਸਿਉ ਕਰਿ ਪਿਰਹੜੀ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥

Mėhlā 5.  Ėko japī▫ai manai māhi ikas kī sarṇā▫e.  Ikas si▫o kar pirhaṛī ḏūjī nāhī jā▫e.

 

Prologue by the fifth Guru. We should (japeeai) remember virtues and commands of (eyko) the One Almighty (maah-i) in (manai) the mind; and place ourselves (sarnaaey = in sanctuary) in care/obedience of (ikas) the Lone Master.

We should develop (pirharree) love (siau) with, i.e. rely on, (ikas-u) the One, because there is no (dooji) other (jaaey) place – there is none who can be relied upon forever.

 

ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਸਭੁ ਕਿਛੁ ਪਲੈ ਪਾਇ ॥ ਮਨਿ ਤਨਿ ਸਾਸਿ ਗਿਰਾਸਿ ਪ੍ਰਭੁ ਇਕੋ ਇਕੁ ਧਿਆਇ ॥

Iko ḏāṯā mangī▫ai sabẖ kicẖẖ palai pā▫e.  Man ṯan sās girās parabẖ iko ik ḏẖi▫ā▫e.

 

We should (mangeeai = ask) seek only (iko) the One (daataa = giver) benefactor from whom alone (sabh-u kichh-u) everything (paaey = is put, palai = in lap/bag) can be obtained.

(Dhiaaey) invoke (iko ik-u) the Lone (perabh-u) Master (man-i = in mind) in thoughts and (tan-i = body) in actions, (saas-i) with every breath and (giraas-i) morsel of food, i.e. in every activity all the time.

 

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਸਚੁ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਵਡਭਾਗੀ ਤੇ ਸੰਤ ਜਨ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਇ ॥

Amriṯ nām niḏẖān sacẖ gurmukẖ pā▫i▫ā jā▫e.  vadbẖāgī ṯe sanṯ jan jin man vuṯẖā ā▫e.

 

(Amrit-u) the life-giving (sach-u) eternal (nidhaan-u) treasure – of awareness – of (naam-u) virtues of the Almighty (paaia jaaey) is obtained (gurmukh-i) from the guru’s teachings.

(Tey) those (sant jan = saintly people) seekers of the Almighty are (vaddbhaagee) fortunate in (jin) whose (man-i) mind Naam (aaey) comes and (vutthaa) abides, i.e. is remembered as guide.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥ ਨਾਮੁ ਧਿਆਈ ਨਾਮੁ ਉਚਰਾ ਨਾਨਕ ਖਸਮ ਰਜਾਇ ॥੨॥

Jal thal mahī▫al rav rahi▫ā ḏūjā ko▫ī nāhi.  Nām ḏẖi▫ā▫ī nām ucẖrā Nānak kẖasam rajā▫e. ||2||

 

The Almighty alone (rav-i rahiaa) pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i) space; there is (koee naah-i) none (dooja = other) else.

May I (dhiaaee = pay attention) live by Naam, and (uchraa = utter) remember Naam as guide for life and accept (rajaaey) will of (khasam) the Master, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਨੋ ਤੂ ਰਖਵਾਲਾ ਮਾਰੇ ਤਿਸੁ ਕਉਣੁ ॥ ਜਿਸ ਨੋ ਤੂ ਰਖਵਾਲਾ ਜਿਤਾ ਤਿਨੈ ਭੈਣੁ ॥

Pa▫oṛī.  Jis no ṯū rakẖvālā māre ṯis ka▫uṇ.  Jis no ṯū rakẖvālā jiṯā ṯinai bẖaiṇ.

 

(Paurri) stanza by the fifth Guru. O Almighty, (kaun-u) who can (maar-e = kill) harm (tis-u) that person (jis no) whom (too) You (rakhvaala).

One whom You protect – from transgressions – (tinai) that person (jitaa = conquers) obviates (bhain-u/bhraman) wandering – in cycles of births and deaths.

 

ਜਿਸ ਨੋ ਤੇਰਾ ਅੰਗੁ ਤਿਸੁ ਮੁਖੁ ਉਜਲਾ ॥ ਜਿਸ ਨੋ ਤੇਰਾ ਅੰਗੁ ਸੁ ਨਿਰਮਲੀ ਹੂੰ ਨਿਰਮਲਾ ॥

Jis no ṯerā ang ṯis mukẖ ujlā.  Jis no ṯerā ang so nirmalī hūʼn nirmalā.

 

One (jis no) who has (teyra) Your (ang-u = limb/side) support – s/he commits no transgressions and thus – (tis-u) his/her (mukh-u) face is (ujlaa) clean, i.e. no faults are found with him/her in Divine court.

One who has Your support, (su) that person is (nirmali hoo’n) is cleaner than (nirmalaa) the cleanest, i.e. one who places the self in care/obedience of the Master becomes totally free of transgressions.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਨਦਰਿ ਨ ਲੇਖਾ ਪੁਛੀਐ ॥ ਜਿਸ ਨੋ ਤੇਰੀ ਖੁਸੀ ਤਿਨਿ ਨਉ ਨਿਧਿ ਭੁੰਚੀਐ ॥

Jis no ṯerī naḏar na lekẖā pucẖẖī▫ai.  Jis no ṯerī kẖusī ṯin na▫o niḏẖ bẖuncẖī▫ai.

 

One (jis n0) on whom is Your (nadar-i) grace, s/he is not (puchheeai) asked (leykhaa) account of deeds in Divine court.

One (jis no) with whom is (teyri) Your (khusi) pleasure, i.e. with whose deeds You are pleased, (tin-i) that person (bhuncheeai = eats/drinks) enjoys (nau nidh-i = nine treasures) all pleasures – the highest being union with You.

 

ਜਿਸ ਨੋ ਤੂ ਪ੍ਰਭ ਵਲਿ ਤਿਸੁ ਕਿਆ ਮੁਹਛੰਦਗੀ ॥ ਜਿਸ ਨੋ ਤੇਰੀ ਮਿਹਰ ਸੁ ਤੇਰੀ ਬੰਦਿਗੀ ॥੮॥

Jis no ṯū parabẖ val ṯis ki▫ā muhcẖẖanḏgī.  Jis no ṯerī mihar so ṯerī banḏigī. ||8||

 

O (prabh) Almighty, one (jis no) on whose (val-i) side (too) You are, s/he has (kiaa = what?) no (muhchhandgi/muthaaji = dependence) look to anyone else.

One who has Your (mihar) grace, (su) that person engages in (teyri) Your (bandigi) devotion/obedience – lives by Divine virtues and commands – and You accept him/her for union with You. 8.