SGGS pp 1098-1100, Maaroo Vaar M: 5, Paurris 13-18.

 

ਡਖਣੇ ਮਃ ੫ ॥ ਮੂ ਥੀਆਊ ਤਖਤੁ ਪਿਰੀ ਮਹਿੰਜੇ ਪਾਤਿਸਾਹ ॥ ਪਾਵ ਮਿਲਾਵੇ ਕੋਲਿ ਕਵਲ ਜਿਵੈ ਬਿਗਸਾਵਦੋ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Mū thī▫ā▫ū ṯakẖaṯ pirī mahinje pāṯisāh.  Pāv milāve kol kaval jivai bigsāvḏo. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Moo) I wish (theeaaoo) to be (takhat) the throne for (mahijey) my (paatisaah) emperor, (piri) the Master of the whole world.

When IT (milaavey = joins) brings IT’s (paav) feet (kol-i) near me, i.e. I see IT coming, then I will be happy (jivai) like (kaval) lotus flower (bigsaavdo) blooms – when the sun rises. 1.

 

ਮਃ ੫ ॥ ਪਿਰੀਆ ਸੰਦੜੀ ਭੁਖ ਮੂ ਲਾਵਣ ਥੀ ਵਿਥਰਾ ॥ ਜਾਣੁ ਮਿਠਾਈ ਇਖ ਬੇਈ ਪੀੜੇ ਨਾ ਹੁਟੈ ॥੨॥

Mėhlā 5.  Pirī▫ā sanḏ▫ṛī bẖukẖ mū lāvaṇ thī vithrā.  Jāṇ miṯẖā▫ī ikẖ be▫ī pīṛe nā hutai. ||2||

 

Prologue by the fifth Guru. To satisfy my (bhukh) hunger/yearning (sandrri) for (pireeaa) the Beloved Almighty, (moo) I shall (thi = be, vithraa = spread) become (laavan) vegetable curry dish for IT to eat, i.e. give up ego and serve IT.

I will (jaan-u) consider shedding ego as enjoying (mitthaaee) sweetness of (ikh) sugarcane which does not (huttai = get back) hesitate to (peerrey) be crushed (beyi) again and again.

 

ਮਃ ੫ ॥ ਠਗਾ ਨੀਹੁ ਮਤ੍ਰੋੜਿ ਜਾਣੁ ਗੰਧ੍ਰਬਾ ਨਗਰੀ ॥ ਸੁਖ ਘਟਾਊ ਡੂਇ ਇਸੁ ਪੰਧਾਣੂ ਘਰ ਘਣੇ ॥੩॥

Mėhlā 5.  Ŧẖagā nīhu maṯroṛ jāṇ ganḏẖarbā nagrī.  Sukẖ gẖatā▫ū dū▫e is panḏẖāṇū gẖar gẖaṇe. ||3||

 

Prologue by the fifth Guru. (Jaan-u) consider (neeh-u) affection of (tthagaa = cheats) transitory pleasure of attachment to relatives, wealth, status and so on – like (gandhrvaa nagri) a town in the air, i.e. deceptive, and (matrorr-i) totally break with it.

This (sukh) comfort/pleasure (ddooey = for two, gharry = moments) is transitory and makes one (pandhaanoo = traveler) a visitor to (ghaney) numerous (ghar) homes, i.e. puts the creature in cycles of births in numerous life forms. 3.

 

ਪਉੜੀ ॥ ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ ॥

Pa▫oṛī.  Akal kalā nah pā▫ī▫ai parabẖ alakẖ alekẖaʼn.

 

(Paurri) stanza by the fifth Guru. (Prabh-u) the Almighty is (akal kalaa) attribute-less (alakh = without signs) unseen and (aleykha-n) beyond description and cannot (paaeeai) be found – without the guru’s guidance.

Page 1099

 

ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ ॥ ਵਰਤ ਕਰਹਿ ਚੰਦ੍ਰਾਇਣਾ ਸੇ ਕਿਤੈ ਨ ਲੇਖੰ ॥

Kẖat ḏarsan bẖaramṯe firėh nah milī▫ai bẖekẖaʼn.  varaṯ karahi cẖanḏrā▫iṇā se kiṯai na lekẖaʼn.

 

Followers of (khatt-u) six (darsan) philosophies – Jogi, Jangam, Sareyvrrey, Sanyasi, Bairaagi and Bodhi – (bhramtey phirah-i) keep wandering, in search but God is not (mileeai) found by (bheykha-n = garb) wearing – particular garbs.

Some persons (karah-i = do) observe (varat) fasts (chandraaina = based on phases of the moon) based on days of the lunar cycle; (sey) they are of (kitai na = not any) no (leykha-n = account) use – for finding the Almighty.

 

ਬੇਦ ਪੜਹਿ ਸੰਪੂਰਨਾ ਤਤੁ ਸਾਰ ਨ ਪੇਖੰ ॥ ਤਿਲਕੁ ਕਢਹਿ ਇਸਨਾਨੁ ਕਰਿ ਅੰਤਰਿ ਕਾਲੇਖੰ ॥

Beḏ paṛėh sampūrnā ṯaṯ sār na pekẖaʼn.  Ŧilak kadẖėh isnān kar anṯar kālekẖaʼn.

 

Some people (parrah-i) read (sampoorna) complete (beyd = Vedas) scriptures but do not (peykha’n = see) understand their (tat-u) essence.

Some people (kar-i = do) take (isnaan-u) bath and (kaddhah-i) apply (tilak-u) frontal mark on their foreheads, but have (kaaleykha’n = soot) the dirt of vices (antar-i) within.

 

ਭੇਖੀ ਪ੍ਰਭੂ ਨ ਲਭਈ ਵਿਣੁ ਸਚੀ ਸਿਖੰ ॥ ਭੂਲਾ ਮਾਰਗਿ ਸੋ ਪਵੈ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੰ ॥

Bẖekẖī parabẖū na labẖ▫ī viṇ sacẖī sikẖaʼn.  Bẖūlā mārag so pavai jis ḏẖur masṯak lekẖaʼn.

 

(Prabhoo) the Almighty is not (labhaee) found by (bheykhi = wearing saintly garb) pretention and (vin-u) without (sachi = true) the right (sikha-n) teaching.

Only (so) that person (pavai) takes the right (maarag-i) path after (bhoola) straying, in (jis-u) whose (leykha-n = writing, mastak-i = on forehead) destiny it is so written (dhur-i = from the source) by the Creator, i.e. it is with Divine grace that a misled person finds the guru and learns from him.

 

ਤਿਨਿ ਜਨਮੁ ਸਵਾਰਿਆ ਆਪਣਾ ਜਿਨਿ ਗੁਰੁ ਅਖੀ ਦੇਖੰ ॥੧੩॥

Ŧin janam savāri▫ā āpṇā jin gur akẖī ḏekẖaʼn. ||13||

 

(Jin-i) one who (deykha’n) sees (gur-u) the guru (akhi) with eyes – and follow his example – (tin-i) that person (savaariaa = accomplishes) make success of (aapna = own) his/her (janam-u) human birth – finds the Almighty. 13.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਸੋ ਨਿਵਾਹੂ ਗਡਿ ਜੋ ਚਲਾਊ ਨ ਥੀਐ ॥ ਕਾਰ ਕੂੜਾਵੀ ਛਡਿ ਸੰਮਲੁ ਸਚੁ ਧਣੀ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  So nivāhū gad jo cẖalā▫ū na thī▫ai. Kār kūṛāvī cẖẖad sammal sacẖ ḏẖaṇī. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Gadd-i = dig, firmly fix) have firm commitment to (so) that (jo) which (nivaahoo) lasts and does not (theeai = gets, chalaaoo = moving) abandon, i.e. rely only on the Almighty and do not follow those who are perishable.

(Chhadd-i) give up (koorraavi = false) fruitless (kaar = work) pursuits and (sammal-u) keep in mind – virtues and commands of – (sach-u) the Eternal (dhani) Master. 1.

 

ਮਃ ੫ ॥ ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥ ਪਰਗਟੁ ਥੀਆ ਆਪਿ ਨਾਨਕ ਮਸਤਕਿ ਲਿਖਿਆ ॥੨॥

Mėhlā 5.  Habẖ samāṇī joṯ ji▫o jal gẖatā▫ū cẖanḏarmā.  Pargat thī▫ā āp Nānak masṯak likẖi▫ā. ||2||

 

Prologue by the fifth Guru. (Jio) like (chandrma) the moon’s reflection is seen in (jal) water kept in all (ghattaaoo) vessels, (jot-i) the Spirit of the Creator (samaani) is present in (habh) all creatures.

(Aap-i = self) God (theeaa) becomes (pargatt-u) manifest to those (mastak-i) on whose forehead, i.e. in destiny, it is so (likhiaa) written, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਮੁਖ ਸੁਹਾਵੇ ਨਾਮੁ ਚਉ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥ ਨਾਨਕ ਦਰਗਹ ਮੰਨੀਅਹਿ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥੩॥

Mėhlā 5.  Mukẖ suhāve nām cẖa▫o āṯẖ pahar guṇ gā▫o.  Nānak ḏargėh manī▫ah milī nithāve thā▫o. ||3||

 

Prologue by the fifth Guru. (Mukh) faces of those who (chau) utter and practice (naam-u) Divine virtues and commands (suhaavey) look good, i.e. they are approved by the Almighty; hence (gaau = sing) praise and emulate (gun) virtues of the Almighty (aatth = eight, pahar = three hour time periods – twenty four hours) round the clock, i.e. obey the Almighty in all activities.

They are (manneeah-i) accepted (dargah) in Divine court; and even (nithaavey = without a place) a master-less/poor person (mili) gets (thaau) place, i.e. is accepted for union, with the Master, says fifth Nanak. 3.

 

ਪਉੜੀ ॥ ਬਾਹਰ ਭੇਖਿ ਨ ਪਾਈਐ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥ ਇਕਸੁ ਹਰਿ ਜੀਉ ਬਾਹਰੀ ਸਭ ਫਿਰੈ ਨਿਕਾਮੀ ॥

Pa▫oṛī.  Bāhar bẖekẖ na pā▫ī▫ai parabẖ anṯarjāmī.  Ikas har jī▫o bāhrī sabẖ firai nikāmī.

 

Stanza by the fifth Guru. (Prabh-u) the Almighty (antarjaami) dwelling within is not (paaeeai) found with (baahar) external (bheykh-i) garbs.

(Sabh) all mankind (baahari = outside) bereft of awareness of virtues and commands of (ikas-u) the One (jeeo) revered (har-i) Almighty (phirai) goes about (nikaami = without work) purposelessly.

 

ਮਨੁ ਰਤਾ ਕੁਟੰਬ ਸਿਉ ਨਿਤ ਗਰਬਿ ਫਿਰਾਮੀ ॥ ਫਿਰਹਿ ਗੁਮਾਨੀ ਜਗ ਮਹਿ ਕਿਆ ਗਰਬਹਿ ਦਾਮੀ ॥

Man raṯā kutamb si▫o niṯ garab firāmī.  Firėh gumānī jag mėh ki▫ā garbėh ḏāmī.

 

One whose (man-u) mind is (rataa = dyed/imbued) attached (sio) with (kuttamb) the family – and is oblivious of God – (nit) ever (phiraami) goes about acting (garab-i) in vanity.

People (phirah-i = wander) lead life (gumaani) arrogantly (mah-i) in (jag) the world; but (daami) money/wealth the cause of (garbah-i) pride has (kiaa = what?) no value – when account of deeds is taken.

 

ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲਈ ਖਿਨ ਜਾਇ ਬਿਲਾਮੀ ॥ ਬਿਚਰਦੇ ਫਿਰਹਿ ਸੰਸਾਰ ਮਹਿ ਹਰਿ ਜੀ ਹੁਕਾਮੀ ॥

Cẖalḏi▫ā nāl na cẖal▫ī kẖin jā▫e bilāmī.  Bicẖarḏe firėh sansār mėh har jī hukāmī.

 

Riches does not (chalaee) go (naal-i) with the soul; and (jaaey bilaami = is destroyed) leaves (khin = moment) instantly on death.

But it is not in their hands; people (phirah-i) go about (bichardey) conducting themselves (mah-i) in (sansaar) the world according to (hukaami = orders) will of (jee) the revered (har-i) Almighty.

 

ਕਰਮੁ ਖੁਲਾ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਮਿਲਿਆ ਸੁਆਮੀ ॥ ਜੋ ਜਨੁ ਹਰਿ ਕਾ ਸੇਵਕੋ ਹਰਿ ਤਿਸ ਕੀ ਕਾਮੀ ॥੧੪॥

Karam kẖulā gur pā▫i▫ā har mili▫ā su▫āmī.  Jo jan har kā sevko har ṯis kī kāmī. ||14||

 

One whose (karam-u = deeds, khulaa = opens) good deeds bring Divine grace, (paaiaa) finds (gur-u) the guru – and with his guidance (miliaa = meet) finds (har-i) the Almighty (suaami) Master.

(Jan-u = servant) the devotee (jo) who (seyvko = servant) obeys the Almighty, IT (kaami) does the task, i.e. fulfils the wish, (ki) of (tis) that person to unite with IT-self. 14.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਮੁਖਹੁ ਅਲਾਏ ਹਭ ਮਰਣੁ ਪਛਾਣੰਦੋ ਕੋਇ ॥ ਨਾਨਕ ਤਿਨਾ ਖਾਕੁ ਜਿਨਾ ਯਕੀਨਾ ਹਿਕ ਸਿਉ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Mukẖahu alā▫e habẖ maraṇ pacẖẖāṇaḏo ko▫e.  Nānak ṯinā kẖāk jinā yakīnā hik si▫o. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Habh = all) everyone (alaaey) says (mukhahu) from the mouth – that death is inevitable, but (koey) some rare person (pachhaanando = recognizes) understands what (maran-u) death is – all are to die bodily and be reduced to dust but some rare person realizes that dying while alive is to shed ego and submit to Divine commands.

I am (khaak-u) the dust of the feet (tina) of those (jinaa) who have (yaqeena) faith (sio) in – and obey – (hik) the One Almighty, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਜਾਣੁ ਵਸੰਦੋ ਮੰਝਿ ਪਛਾਣੂ ਕੋ ਹੇਕੜੋ ॥ ਤੈ ਤਨਿ ਪੜਦਾ ਨਾਹਿ ਨਾਨਕ ਜੈ ਗੁਰੁ ਭੇਟਿਆ ॥੨॥

Mėhlā 5.  Jāṇ vasanḏo manjẖ pacẖẖāṇū ko hekṛo.  Ŧai ṯan paṛ▫ḏā nāhi Nānak jai gur bẖeti▫ā. ||2||

 

Prologue by the fifth Guru. (Jaan-u = knower) the Almighty (vasando) dwells (manjh-i) within but only (ko) some rare (heykrro) one (pachhaanoo) recognizes IT.

But there is no (parrda) curtain (tai) in that person’s (tan-i) body, i.e. God manifests to one, (jai) who (bheyttiaa) meets the guru and follows his guidance, says fifth Nanak. 2.

 

ਮਃ ੫ ॥ ਮਤੜੀ ਕਾਂਢਕੁ ਆਹ ਪਾਵ ਧੋਵੰਦੋ ਪੀਵਸਾ ॥ ਮੂ ਤਨਿ ਪ੍ਰੇਮੁ ਅਥਾਹ ਪਸਣ ਕੂ ਸਚਾ ਧਣੀ ॥੩॥

Mėhlā 5.  Maṯ▫ṛī kāʼndẖak āh pāv ḏẖovanḏo pīvsā.  Mū ṯan parem athāh pasaṇ kū sacẖā ḏẖaṇī. ||3||

 

Prologue by the fifth Guru. If there (aah) is anyone who (kaanddhak-u = teller) gives me (matrri) counsel – to find the Almighty -, I shall (dhovando) wash his/her (paav) feet and (peevsa) drink the wash, i.e. humbly follow him/her.

There is (athaah = bottomless) infinite (preym-u) love/longing in (moo) my (tan-i) body/mind (koo) to (pasan) see (sachaa) the Eternal (dhani) Master. 3.

 

ਪਉੜੀ ॥ ਨਿਰਭਉ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾਲਿ ਮਾਇਆ ਰਚਾ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਬਹੁ ਜੋਨੀ ਨਚਾ ॥

Pa▫oṛī.  Nirbẖa▫o nām visāri▫ā nāl mā▫i▫ā racẖā.  Āvai jā▫e bẖavā▫ī▫ai baho jonī nacẖā.

 

Stanza by the fifth Guru. One who (visaariaa) forgets (naam-u) virtues and commands of (nirbhau = fearless – answerable to none) the highest Master and gets (rachaa) engrossed (naal-i) with (maaiaa) the world-play:

S/he (bhavaaeeai = made to go round) is put in cycles of (aavai = comes) births and (jaaey = goes) deaths and (nachaa = dances) goes through (bahu) numerous (joni) life forms.

 

ਬਚਨੁ ਕਰੇ ਤੈ ਖਿਸਕਿ ਜਾਇ ਬੋਲੇ ਸਭੁ ਕਚਾ ॥ ਅੰਦਰਹੁ ਥੋਥਾ ਕੂੜਿਆਰੁ ਕੂੜੀ ਸਭ ਖਚਾ ॥

Bacẖan kare ṯai kẖisak jā▫e bole sabẖ kacẖā.  Anḏrahu thothā kūṛi▫ār kūṛī sabẖ kẖacẖā.

 

S/he (karey = does/says, bachan = words) says something and then (khsak-i jaaey = slips away) backs out, because s/he (boley) speaks (sabh-u) all (kachaa) falsehood.

A (koorriaar-u) a false person is (thotha) hollow (andrahu) within and (sabh) all his/her (khachaa) display of goodness is (koori) false.

 

ਵੈਰੁ ਕਰੇ ਨਿਰਵੈਰ ਨਾਲਿ ਝੂਠੇ ਲਾਲਚਾ ॥ ਮਾਰਿਆ ਸਚੈ ਪਾਤਿਸਾਹਿ ਵੇਖਿ ਧੁਰਿ ਕਰਮਚਾ ॥

vair kare nirvair nāl jẖūṯẖe lālcẖā. Māri▫ā sacẖai pāṯisāh vekẖ ḏẖur karamcẖā.

 

S/he (karey = does) bears (vair-u) enmity (naal-i) with (nirvair-u = one who is beyond enmity) a seeker because of (laalcha) greed for (jhootthey = false) impermanent persons/things – which a seeker does not like.

S/he is (maariaa = killed) put in this miserable state (dhur-i = at source) from the beginning of life by (sachai) the Eternal (paatsaah-i) Sovereign Master (veykh-i = seeing) based on his/her past (karamcha) deeds.

 

ਜਮਦੂਤੀ ਹੈ ਹੇਰਿਆ ਦੁਖ ਹੀ ਮਹਿ ਪਚਾ ॥ ਹੋਆ ਤਪਾਵਸੁ ਧਰਮ ਕਾ ਨਾਨਕ ਦਰਿ ਸਚਾ ॥੧੫॥

Jamḏūṯī hai heri▫ā ḏukẖ hī mėh pacẖā.  Ho▫ā ṯapāvas ḏẖaram kā Nānak ḏar sacẖā. ||15||

 

Such a person (hai) is (heyriaa) eyed (jamdooti) by the agent of Divine justice, and (pachaa = burns) suffers (mah-i) in (dukh = pain) distress – of being rejected for union with the Creator and put in cycles of births and deaths.

This (dharam ka) righteous (tapaavas-u) decision is passed, (dar-i) Divine court which is (sachaa = true) just, says fifth Nanak. 15.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਪਰਭਾਤੇ ਪ੍ਰਭ ਨਾਮੁ ਜਪਿ ਗੁਰ ਕੇ ਚਰਣ ਧਿਆਇ ॥ ਜਨਮ ਮਰਣ ਮਲੁ ਉਤਰੈ ਸਚੇ ਕੇ ਗੁਣ ਗਾਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Parbẖāṯe parabẖ nām jap gur ke cẖaraṇ ḏẖi▫ā▫e.  Janam maraṇ mal uṯrai sacẖe ke guṇ gā▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. O human being, (jap-i) recall and contemplate (naam-u) virtues and commands of (prabh) the Almighty (parbhaatey) early morning (dhiaaey) paying attention to (charan = feet) teachings (key) of (gur) the guru.

(Mal-u) dirt of vices that causes to be in cycles of (janam) births and (maran) deaths (utrai) is removed by (gaae-y = singing) praising and emulating (gun) virtues of (sachey) the Eternal. 1.

 

ਮਃ ੫ ॥ ਦੇਹ ਅੰਧਾਰੀ ਅੰਧੁ ਸੁੰਞੀ ਨਾਮ ਵਿਹੂਣੀਆ ॥ ਨਾਨਕ ਸਫਲ ਜਨੰਮੁ ਜੈ ਘਟਿ ਵੁਠਾ ਸਚੁ ਧਣੀ ॥੨॥

Mėhlā 5.  Ḏeh anḏẖārī anḏẖ suñī nām vihūṇī▫ā.  Nānak safal jannam jai gẖat vuṯẖā sacẖ ḏẖaṇī. ||2||

 

Prologue by the fifth Guru. (Deyh) a body/mind, i.e. a person, (vihooneeaa) bereft of awareness of (naam) Divine virtues and commands is (sunjni = empty) worth-less (andhaari = dark) ignorant and (andh-u = blind) acts blindly.

(Jannam-u) human birth of that person is (saphal) successful – in finding the Almighty – (jai) in whose (ghatt-i) body/mind (sach-u) the Eternal (dhani) Master (vuttha) dwells, i.e. a person who is conscious of, and acts by, Naam. 2.

 

ਮਃ ੫ ॥ ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥

Mėhlā 5.  Lo▫iṇ lo▫ī diṯẖ pi▫ās na bujẖai mū gẖaṇī.

 

(Slok) prologue: (Moo) I have (ghani = abundant) great (piaas = thirst) yearning to find the Almighty; my (loin) eyes (ddhitth = seen) have searched (loi) the world, but (moo) my (ghani = plenty) strong (piaas = thirst) yearning is not (bujhai = quenched) satisfied – I have not found the Formless Master.

 

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ਨਾਨਕ ਸੇ ਅਖੜੀਆ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੩॥

Nānak se akẖ▫ṛī▫ā bi▫ann jinī disanḏo mā pirī. ||3||

 

Says fifth Nanak: The Almighty is not found with physical eyes; (sey) those (akhrreeaa) eyes (jin-i) by which (ma) my (piri = spouse) Beloved Master (ddisando) is seen, are (biann-i) different, i.e. one should look for the Master within. 1.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਜਨਿ ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਤਿਨਿ ਸਭਿ ਸੁਖ ਪਾਈ ॥ ਓਹੁ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਸਭੁ ਜਗਤੁ ਤਰਾਈ ॥

Pa▫oṛī.  Jin jan gurmukẖ sevi▫ā ṯin sabẖ sukẖ pā▫ī.  Oh āp ṯari▫ā kutamb si▫o sabẖ jagaṯ ṯarā▫ī.

 

Stanza by the fifth Guru. The person (jin-i) who (seyviaa = serves) obeys the Almighty (gurmukh-i) with the guru’s guidance, (tin-i = that) s/he (paai = obtains) experiences (sabh-i) all (sukh) comfort/peace – in life and is united with the Almighty thus being spared from cycles of births and deaths.

(Oh-u = that) s/he (aap-i) him/her-self (tariaa = swims) gets across the world-ocean (sio) with (kuttamb) the family/associates, and (taraai) ferries (sabh-u) the whole (jagat-u) world, i.e. those who follow his/her example.

 

ਓਨਿ ਹਰਿ ਨਾਮਾ ਧਨੁ ਸੰਚਿਆ ਸਭ ਤਿਖਾ ਬੁਝਾਈ ॥ ਓਨਿ ਛਡੇ ਲਾਲਚ ਦੁਨੀ ਕੇ ਅੰਤਰਿ ਲਿਵ ਲਾਈ ॥

On har nāmā ḏẖan sancẖi▫ā sabẖ ṯikẖā bujẖā▫ī.  On cẖẖade lālacẖ ḏunī ke anṯar liv lā▫ī.

 

(On-i = that) s/he (sanchiaa) accumulates (dhan-u) the wealth/credit of (naama = of Naam) having lived by Divine virtues and commands which (bujhaai) quenches the fire of (tikhaa) craving and one does not run after desires any more.

(On-i) s/he (chhaddey) gives up (laalach = greed) attachments (key) of (duni = world) the world-play – of relatives, wealth, pleasures and so on – and (laai) focuses (liv) attention (antar-i) within.

 

ਓਸੁ ਸਦਾ ਸਦਾ ਘਰਿ ਅਨੰਦੁ ਹੈ ਹਰਿ ਸਖਾ ਸਹਾਈ ॥ ਓਨਿ ਵੈਰੀ ਮਿਤ੍ਰ ਸਮ ਕੀਤਿਆ ਸਭ ਨਾਲਿ ਸੁਭਾਈ ॥

Os saḏā saḏā gẖar anand hai har sakẖā sahā▫ī.  On vairī miṯar sam kīṯi▫ā sabẖ nāl subẖā▫ī.

 

(Os-u = that) s/he (sadaa sadaa) forever has (anad-u) joy (ghar-i = in house) in the mind; because s/he has (har-i) the Almighty as (sahaai) the helpful (sakhaa) companion, i.e. because s/he ever remembers the Almighty.

(On-i) s/he (keetiaa = made) treats (vairi) adversaries and (mitr) friends (sam) alike and (subhaai = likes) gets along (naal-i) with (sabh) all.

 

ਹੋਆ ਓਹੀ ਅਲੁ ਜਗ ਮਹਿ ਗੁਰ ਗਿਆਨੁ ਜਪਾਈ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਹਰਿ ਸਿਉ ਬਣਿ ਆਈ ॥੧੬॥

Ho▫ā ohī al jag mėh gur gi▫ān japā▫ī.  Pūrab likẖi▫ā pā▫i▫ā har si▫o baṇ ā▫ī. ||16||

 

(Ohi) only that person (hoaa) becomes (al-u = accomplished) successful (mah-i) in (jag) the world/life whom (gur) the guru (japaai) guides to recall (giaan-u = knowledge) instructions given to the soul by the Almighty.

This is when one (paaiaa) obtains (likhiaa = writing, poorab-i = of the past) consequences of past good deeds and (ban-i aai = gets along, sio = with) lives by virtues and commands of (har-i) the Almighty. 16.

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਸਚੁ ਸੁਹਾਵਾ ਕਾਢੀਐ ਕੂੜੈ ਕੂੜੀ ਸੋਇ ॥ ਨਾਨਕ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Sacẖ suhāvā kādẖī▫ai kūrhai kūṛī so▫e.  Nānak virle jāṇī▫ahi jin sacẖ palai ho▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. (Sach-u) a true person (kaaddheeai = called) is (suhaava) pleasant, while (soey) the reputation of (koorrai) a false is (koori = false) of being unpleasant.

(Virley) some rare persons are (kaaddheei = called) known to be (jin) those who (hoey) have (sach-u) truth in their (paley) possession, i.e. who lead life truthfully – with no pretense. 1.

 

ਮਃ ੫ ॥ ਸਜਣ ਮੁਖੁ ਅਨੂਪੁ ਅਠੇ ਪਹਰ ਨਿਹਾਲਸਾ ॥ ਸੁਤੜੀ ਸੋ ਸਹੁ ਡਿਠੁ ਤੈ ਸੁਪਨੇ ਹਉ ਖੰਨੀਐ ॥੨॥

Mėhlā 5.  Sajaṇ mukẖ anūp aṯẖe pahar nihālsā.  Suṯ▫ṛī so saho diṯẖ ṯai supne ha▫o kẖannī▫ai. ||2||

 

Prologue by the fifth Guru. (Mukh-u) face of my (sajan) friend is (anoop = unique) handsome; I (nihaalsa = shall see) wish to see it (atthey = eight, pahar = three-hour periods – 24 hours) round the clock.

I (dditth-u) saw (so = that) my (sahu) Master (sutrri) in asleep; (hau) I (khanneeai = be cut into pieces, am sacrifice) adore (tai) that (supney) dream. 2.

 

ਮਃ ੫ ॥ ਸਜਣ ਸਚੁ ਪਰਖਿ ਮੁਖਿ ਅਲਾਵਣੁ ਥੋਥਰਾ ॥ ਮੰਨ ਮਝਾਹੂ ਲਖਿ ਤੁਧਹੁ ਦੂਰਿ ਨ ਸੁ ਪਿਰੀ ॥੩॥

Mėhlā 5.  Sajaṇ sacẖ parakẖ mukẖ alāvaṇ thothrā.  Man majẖāhū lakẖ ṯuḏẖhu ḏūr na so pirī. ||3||

 

Prologue by the fifth Guru. (Parakhi = test) evaluate if one is (sach-u) a true (sa jan) a friend; relying on mere (alaavan-u) talk (mukh-i) from the mouth, claim to be sincere, (thothra = hollow) should not be relied upon.

(Lakh-i) look (majhaahoo) in your (mann) mind; and you will realize (su = that) that the (piri) Beloved is not (door-i) far (tudhahu) from You – IT is within and ever with you to help. 3.

 

ਪਉੜੀ ॥ ਧਰਤਿ ਆਕਾਸੁ ਪਾਤਾਲੁ ਹੈ ਚੰਦੁ ਸੂਰੁ ਬਿਨਾਸੀ ॥ ਬਾਦਿਸਾਹ ਸਾਹ ਉਮਰਾਵ ਖਾਨ ਢਾਹਿ ਡੇਰੇ ਜਾਸੀ ॥

Pa▫oṛī.  Ḏẖaraṯ ākās pāṯāl hai cẖanḏ sūr bināsī.  Bāḏisāh sāh umrāv kẖān dẖāhi dere jāsī.

 

Stanza by the fifth Guru. Every physical existence whether it (hai) is (dharat-i) the earth, (aakaas-u) sky, (paataal-u) nether regions, (chand-u) moon or (soor-u) sun, they are (binaasi) perishable.

(Baadisaah) emperors, (sah) kings, (umraav) those in authority, (khan) nobility shall (ddhaah-i = demolish) leave (ddeyrey = residences) mansions and (jaasi) depart from the world.

 

ਰੰਗ ਤੁੰਗ ਗਰੀਬ ਮਸਤ ਸਭੁ ਲੋਕੁ ਸਿਧਾਸੀ ॥ ਕਾਜੀ ਸੇਖ ਮਸਾਇਕਾ ਸਭੇ ਉਠਿ ਜਾਸੀ ॥

Rang ṯung garīb masaṯ sabẖ lok siḏẖāsī.  Kājī sekẖ masā▫ikā sabẖe uṯẖ jāsī.

 

(Rang/rank) paupers, (tung) rich, (gareeb = poor) humble, (mast = intoxicated) proud (sabh-u) every (lok-u) person (sidhaasi) shall leave.

(Qaazi) the religious head, (seykh) one having both spiritual and temporal authority, (masaaika) all Sheikhs, shall (sabhey) all (utth-i jaasi) leave.

 

ਪੀਰ ਪੈਕਾਬਰ ਅਉਲੀਏ ਕੋ ਥਿਰੁ ਨ ਰਹਾਸੀ ॥ ਰੋਜਾ ਬਾਗ ਨਿਵਾਜ ਕਤੇਬ ਵਿਣੁ ਬੁਝੇ ਸਭ ਜਾਸੀ ॥

Pīr paikābar a▫ulī▫e ko thir na rahāsī.  Rojā bāg nivāj kaṯeb viṇ bujẖe sabẖ jāsī.

 

(Peer) the gurus, (paikaabar/paighambar = messengers) prophets, (auleeay) preceptors (ko na) no one (rahaasi) shall stay (thir-u = stable) forever.

All those who perform (roja) fasts, (baag/baang) calls for Muslim prayer, (nivaaj/namaaz) Muslim prayers and (kateyb) Semitic scriptures (jaasi) shall (sabh) all leave (vin-u) without (bujhey) understanding their meaning.

 

ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਆਵੈ ਜਾਸੀ ॥ ਨਿਹਚਲੁ ਸਚੁ ਖੁਦਾਇ ਏਕੁ ਖੁਦਾਇ ਬੰਦਾ ਅਬਿਨਾਸੀ ॥੧੭॥

Lakẖ cẖa▫orāsīh meḏnī sabẖ āvai jāsī.  Nihcẖal sacẖ kẖuḏā▫e ek kẖuḏā▫e banḏā abẖināsī. ||17||

 

(Meydni) creatures of (chauraasih) eighty four (lakh) hundred thousand, i.e. 8.4 million life forms, (sabh) all are subject to (aavai = comes) births and (jaasi = go) deaths.

(Sach-u) the Eternal (khudaaey) God (eyk-u = one) alone is (nihchal) stable – in one state; also (bandaa = servant) one who obeys God is (abinaasi = imperishable) not subject to births and deaths – for s/he merges in the Almighty. 17. 

 

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ਡਖਣੇ ਮਃ ੫ ॥ ਡਿਠੀ ਹਭ ਢੰਢੋਲਿ ਹਿਕਸੁ ਬਾਝੁ ਨ ਕੋਇ ॥ ਆਉ ਸਜਣ ਤੂ ਮੁਖਿ ਲਗੁ ਮੇਰਾ ਤਨੁ ਮਨੁ ਠੰਢਾ ਹੋਇ ॥੧॥

Dakẖ▫ṇe mėhlā 5.  Diṯẖī habẖ dẖandẖol hikas bājẖ na ko▫e.  Ā▫o sajaṇ ṯū mukẖ lag merā ṯan man ṯẖandẖā ho▫e. ||1||

 

Prologue by the fifth Guru in southern Punjabi language. I (ddhanddhol-i) have searched (habh) the whole world and (dditthi = seen) realized that there is (na koey = not any) no one stable (baajh-u) except (hikas-u) the One Almighty.

O my Almighty (sajan) friend, (too) You please (aau) come and (lag = touch, mukh-i = face) be face-to-face with me, so that (meyra) my (tan = body, man-u = mind) total being (hoey) becomes (tthanddhaa = cool) at peace. 1.

 

ਮਃ ੫ ॥ ਆਸਕੁ ਆਸਾ ਬਾਹਰਾ ਮੂ ਮਨਿ ਵਡੀ ਆਸ ॥ ਆਸ ਨਿਰਾਸਾ ਹਿਕੁ ਤੂ ਹਉ ਬਲਿ ਬਲਿ ਬਲਿ ਗਈਆਸ ॥੨॥

Mėhlā 5.  Āsak āsā bāhrā mū man vadī ās.  Ās nirāsā hik ṯū ha▫o bal bal bal ga▫ī▫ās. ||2||

 

Prologue by the fifth Guru. A real (aasak = lover) seeker is (baahara = beyond) without (aasa) expectation from the Beloved, but (moo) I have (vaddi) great (aas) expectations.

(Too) You (hik) alone are (niraasa = without expectations) beyond (aas) expectations – even when You do so much for the creatures, (hau) I (bal-i baal-i bal-i gaeeaas = am sacrifice – thrice) dedicate myself to You in thought, word and deed. 2.

 

ਮਃ ੫ ॥ ਵਿਛੋੜਾ ਸੁਣੇ ਡੁਖੁ ਵਿਣੁ ਡਿਠੇ ਮਰਿਓਦਿ ॥ ਬਾਝੁ ਪਿਆਰੇ ਆਪਣੇ ਬਿਰਹੀ ਨਾ ਧੀਰੋਦਿ ॥੩॥

Mėhlā 5.  vicẖẖoṛā suṇe dukẖ viṇ diṯẖe mari▫oḏ.  Bājẖ pi▫āre āpṇe birhī nā ḏẖīroḏ. ||3||

 

Prologue by the fifth Guru. (Suney) hearing of the possibility of (vichhorra) separation from the Almighty is (ddukh-u = pain) distressing and (vin-u = without) not (ditthey) seeing is (mariod-i) killing.

(Birahi) a yearning seeker does not get (dheerod-i) succor (baajh-u) without being with (aapney = own) his/her (piaarey) Beloved. 3.

 

ਪਉੜੀ ॥ ਤਟ ਤੀਰਥ ਦੇਵ ਦੇਵਾਲਿਆ ਕੇਦਾਰੁ ਮਥੁਰਾ ਕਾਸੀ ॥ ਕੋਟਿ ਤੇਤੀਸਾ ਦੇਵਤੇ ਸਣੁ ਇੰਦ੍ਰੈ ਜਾਸੀ ॥

Pa▫oṛī.  Ŧat ṯirath ḏev ḏevāli▫ā keḏār mathurā kāsī.  Kot ṯeṯīsā ḏevṯe saṇ inḏrai jāsī.

 

Stanza by the fifth Guru. (Tatt) river banks where people take baths at (teerath) pilgrim centers, (deyv) gods and (devaaliaa = abodes of gods – of their the idols) temples and places of pilgrimage like Kedaar, Mathura and (kaasi) Banaras;

And (teyteesa) thirty three (kott-i) crore (deytey) gods (san-u) along-with their king (indrai) Indra (jaasi = go) shall perish.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਚਾਰਿ ਖਟੁ ਦਰਸ ਸਮਾਸੀ ॥ ਪੋਥੀ ਪੰਡਿਤ ਗੀਤ ਕਵਿਤ ਕਵਤੇ ਭੀ ਜਾਸੀ ॥

Simriṯ sāsṯar beḏ cẖār kẖat ḏaras samāsī.  Pothī pandiṯ gīṯ kaviṯ kavṯe bẖī jāsī.

 

Smritis, Shastras, (chaar-i) the four (beyd) Vedas, followers of (khatt-u) the six (daras) philosophies (samaasi = be dissolved) shall perish.

(Pothi) texts, (panddit) the scholars, (geet) songs, (kavit) poems and (kavtey) poets shall (bhi) also (jaasi = go) perish.

 

ਜਤੀ ਸਤੀ ਸੰਨਿਆਸੀਆ ਸਭਿ ਕਾਲੈ ਵਾਸੀ ॥ ਮੁਨਿ ਜੋਗੀ ਦਿਗੰਬਰਾ ਜਮੈ ਸਣੁ ਜਾਸੀ ॥

Jaṯī saṯī sanni▫āsī▫ā sabẖ kālai vāsī.  Mun jogī ḏigambrā jamai saṇ jāsī.

 

(Jati) celibates, (sati) donors (sanniaaseeaa) renunciates are all (vaasi under control) subject (kaalai) to death.

(Mun-i) sages, (jogi) Yogis, (digambra) naked ascetics shall (jaasi) go (san-u) with (jamai) the agent of Divine justice – as messenger of death.

 

ਜੋ ਦੀਸੈ ਸੋ ਵਿਣਸਣਾ ਸਭ ਬਿਨਸਿ ਬਿਨਾਸੀ ॥ ਥਿਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸੇਵਕੁ ਥਿਰੁ ਹੋਸੀ ॥੧੮॥

Jo ḏīsai so viṇsaṇā sabẖ binas bināsī.  Thir pārbarahm parmesaro sevak thir hosī. ||18||

 

(Jo) whatever (deesai) is visible (so) that (vinsanaa) is to perish; (sabh) all are (binaasi) perishable and shall (binas-i) perish.

Only (paarbrahm-u) the Supreme Being (parmysro) the Supreme Master is (thir-u = stable) imperishable; (seyvak-u = servant) one who obeys IT shall merge with IT and (hosi) become (thir) stable – not be subject to births and deaths. 18.