SGGS pp 178-180, Gauri M: 5, (77-83).

SGGS pp 178-180, Gauri M: 5, (77-83).

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥    ਸੁਣਿ ਹਰਿ ਕਥਾ ਉਤਾਰੀ ਮੈਲੁ ॥   ਮਹਾ ਪੁਨੀਤ ਭਏ ਸੁਖ ਸੈਲੁ ॥   ਵਡੈ ਭਾਗਿ ਪਾਇਆ ਸਾਧਸੰਗੁ ॥   ਪਾਰਬ੍ਰਹਮ

ਸਿਉ ਲਾਗੋ ਰੰਗੁ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5 Suṇ har kathā uṯārī mail   Mahā punīṯ bẖa▫e sukẖ sail   vadai bẖāg pā▫i▫ā sāḏẖsang. Pārbarahm si▫o lāgo rang ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

Those who (sun-i) listen to (katha) exposition of (har-i) Divine virtues and emulate them, they (utaari) remove (mail-u) the dirt, i.e. give up the vice of ego. They (bhaey) become (mahaa) highly (puneet) purified/free from vices and enjoy (sukh sail-u) comfort and peace.

It is with (vaddai) good (bhaag-i) fortune that (saadhsang-u) company/guidance of the guru is (paaiaa) obtained. One (laago) develops (rang-u) love/obedience (siau) of (paarbrahm) the Supreme Being. 1.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਤ ਜਨੁ ਤਾਰਿਓ ॥   ਅਗਨਿ ਸਾਗਰੁ ਗੁਰਿ ਪਾਰਿ ਉਤਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥

Har har nām japaṯ jan ṯāri▫o   Agan sāgar gur pār uṯāri▫o ||1|| rahā▫o

(Jan-u = servant) a seeker (taario) is ferried/lifted above vices (japat) by remembering/obeying (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine commands; (gur-i) the guru (utaario) lands on (paar-i) on far shore of (saagar-u) ocean of (agan-i = fire) jealousy and craving. 1.

(Rahaau) pause here and reflect.

ਕਰਿ ਕੀਰਤਨੁ ਮਨ ਸੀਤਲ ਭਏ ॥   ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਗਏ ॥   ਸਰਬ ਨਿਧਾਨ ਪੇਖੇ ਮਨ ਮਾਹਿ ॥   ਅਬ ਢੂਢਨ ਕਾਹੇ ਕਉ ਜਾਹਿ ॥੨॥

Kar kīrṯan man sīṯal bẖa▫e   Janam janam ke kilvikẖ ga▫e   Sarab niḏẖān pekẖe man māhi   Ab dẖūdẖan kāhe ka▫o jāhi ||2||

(Man) human mind (bhaey) becomes (seetal = cool) pacified (kar-i = doing, keertan-u = praise of God) by praising and emulating Divine virtues. Influence of (janam janam) birth after birth (gaey = go) are removed from the mind.

(Sarab) all (nidhaan) treasures, i.e. awareness of Naam, (peykhey = seen) is obtained (maah-i) in (man) the mind. (Ab) now one (kaahey kau = why?) does not need to (jaah-i) in (ddhooddhan) search of Naam. 2.

ਪ੍ਰਭ ਅਪੁਨੇ ਜਬ ਭਏ ਦਇਆਲ ॥   ਪੂਰਨ ਹੋਈ ਸੇਵਕ ਘਾਲ ॥   ਬੰਧਨ ਕਾਟਿ ਕੀਏ ਅਪਨੇ ਦਾਸ ॥   ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਣਤਾਸ ॥੩॥

Parabẖ apune jab bẖa▫e ḏa▫i▫āl   Pūran ho▫ī sevak gẖāl   Banḏẖan kāt kī▫e apne ḏās   Simar simar simar guṇṯās ||3||

(Jab) when (prabh) the Master (apuney = own) of all (bhaey) is (daiaal) kind to guide to conform to Naam, (ghaal) toil (ghaal) toil of (seyvak) the servant/disciple (pooran = accomplished) fructifies, thus:

The Almighty (kaatt-i) cuts (bandhan) shackles of temptations and (keeay) makes (apney = own) IT’s (daas) servants, i.e. accepts for union. This happens (simar-i simar-i simar-i = remembering – thrice) keeping (guntaas = treasure of virtues) the Almighty in mind in thought, word and deed. 3.

ਏਕੋ ਮਨਿ ਏਕੋ ਸਭ ਠਾਇ ॥   ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸਭ ਜਾਇ ॥   ਗੁਰਿ ਪੂਰੈ ਸਭੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥   ਹਰਿ ਸਿਮਰਤ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ॥੪॥੮॥੭੭॥

Ėko man eko sabẖ ṯẖā▫e   Pūran pūr rahi▫o sabẖ jā▫e   Gur pūrai sabẖ bẖaram cẖukā▫i▫ā   Har simraṯNānak sukẖ pā▫i▫ā ||4||8||77||

(Eyko = only one) the same Creator is present (man-i) in the mind and (sabh) all (tthaaey) places; (rahio) remains (pooran) fully (poor-i) pervasive at (sabh) all (jaaey) places.

(Poorai) the perfect (gur-i) guru (chukaaiaa) ended (sabh-u) all (bharam) delusion – by showing God within. I (paaiaa) obtained (sukh-u) peace (simrat) with remembrance/obedience of (har-i) the Almighty, says fifth Guru. 4. 8. 77.

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Note: In the Shabad below, the fifth Guru describes human pursuits in amassing wealth but forgetting death. He also talks of people acting by self-will and succumbing to vices like lust, anger and pride.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥   ਅਗਲੇ ਮੁਏ ਸਿ ਪਾਛੈ ਪਰੇ ॥   ਜੋ ਉਬਰੇ ਸੇ ਬੰਧਿ ਲਕੁ ਖਰੇ ॥   ਜਿਹ ਧੰਧੇ ਮਹਿ ਓਇ ਲਪਟਾਏ ॥

ਉਨ ਤੇ ਦੁਗੁਣ ਦਿੜੀ ਉਨ ਮਾਏ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5  Agle mu▫e sė pācẖẖai pare   Jo ubre se banḏẖ lak kẖare   Jih ḏẖanḏẖe mėh o▫e laptā▫e  Un ṯe ḏuguṇḏiṛī un mā▫e ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

 (S-i) it is (parey = put, paachhai = behind) forgotten that those who (muey) died (agley) earlier – left everything behind. (Jo) those who are (ubrey = rise) are born, (sey) they (kharey) stand (lak-u = waist, bandh-i = tied) with belts tightened, i.e. are ready to engage in amassing wealth and material pleasures unmindful of death.

(Dhandhey) the pursuits (mah-i) in (jih) which (oey = they) the former (lapttaaey) were entangled; (un = they) the latter pursue (maaiaa) wealth (dugun) twice as (dirri/drirri) vigorously.

ਓਹ ਬੇਲਾ ਕਛੁ ਚੀਤਿ ਨ ਆਵੈ ॥   ਬਿਨਸਿ ਜਾਇ ਤਾਹੂ ਲਪਟਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Oh belā kacẖẖ cẖīṯ na āvai   Binas jā▫e ṯāhū laptāvai. ||1|| rahā▫o

(Na kachh-u = not any) no thought of (oh = that, beyla = moment) inevitability of death (aavai) comes to their (cheet-i) consciousness. Everyone (lapttaavai) clings to (taahoo) that which (binas-i jaaey) perishes, i.e. does not accompany on death.

(Rahaau) pause here and reflect.

ਆਸਾ ਬੰਧੀ ਮੂਰਖ ਦੇਹ ॥   ਕਾਮ ਕ੍ਰੋਧ ਲਪਟਿਓ ਅਸਨੇਹ ॥   ਸਿਰ ਊਪਰਿ ਠਾਢੋ ਧਰਮ ਰਾਇ ॥   ਮੀਠੀ ਕਰਿ ਕਰਿ ਬਿਖਿਆ ਖਾਇ ॥੨॥

Āsā banḏẖī mūrakẖ ḏeh   Kām kroḏẖ lapti▫o asneh

Sir ūpar ṯẖādẖo ḏẖaram rā▫e   Mīṯẖī kar kar bikẖi▫ā kẖā▫e ||2||

(Moorakh) the fool (aasa bandhi) lives with the hope that (deyh) the body is forever; s/he (lapttio = clings) bound with (asneyh) attachment, (kaam) lust and (krodh) anger.

Not conscious that (dharam raaey) the metaphoric judge of Divine court (tthaaddho = stands, oopar-i = over, sir = the head) is watching, s/he (khaaey) eats (bikhiaa) poison (kar-i kar-i) considering it (meetthi) sweet, i.e. enjoys falling prey to vices. 2.

ਹਉ ਬੰਧਉ ਹਉ ਸਾਧਉ ਬੈਰੁ ॥   ਹਮਰੀ ਭੂਮਿ ਕਉਣੁ ਘਾਲੈ ਪੈਰੁ ॥   ਹਉ ਪੰਡਿਤੁ ਹਉ ਚਤੁਰੁ ਸਿਆਣਾ ॥   ਕਰਣੈਹਾਰੁ ਨ ਬੁਝੈ ਬਿਗਾਨਾ ॥੩॥

Ha▫o banḏẖa▫o ha▫o sāḏẖa▫o bair   Hamrī bẖūm ka▫uṇ gẖālai pair   Ha▫o pandiṯ ha▫o cẖaṯur si▫āṇā Karṇaihār na bujẖai bigānā ||3||

One intoxicated with strengths says (hau) I shall (bandhau) tie down and (saadhau) discipline him; let me see (kaun-u) who (ghaalai) puts his (pair) foot on (hamri) my (bhoom-i) land.

Another says (hau) I am (pandit) learned, I am (chatur-u) clever and wise; but (bigaana/beygiaana) the ignorant person does not (bujhai) recognize/acknowledge (karnaihaar-u) the Creator who gave these capabilities. 3.

ਅਪੁਨੀ ਗਤਿ ਮਿਤਿ ਆਪੇ ਜਾਨੈ ॥   ਕਿਆ ਕੋ ਕਹੈ ਕਿਆ ਆਖਿ ਵਖਾਨੈ ॥   ਜਿਤੁ ਜਿਤੁ ਲਾਵਹਿ ਤਿਤੁ ਤਿਤੁ ਲਗਨਾ ॥

ਅਪਨਾ ਭਲਾ ਸਭ ਕਾਹੂ ਮੰਗਨਾ॥੪॥

Apunī gaṯ miṯ āpe jānai   Ki▫ā kokahai ki▫ā ākẖ vakẖānai   Jiṯ jiṯ lāvėh ṯiṯ ṯiṯ lagnā   Apnā bẖalā sabẖkāhū mangnā ||4||

The Almighty (aapey = self) alone (jaanai) knows (apuni = own) Divine (gat-i) state and (mit-i) measure, i.e. virtues and powers. (Ko = who?) none can (kahai) say (kiaa = what?) anything or (aakh-i vakhaanai) describe the Divine.

(Jit-u jit-u) wherever the Creator (laavah-i) engages, the creature (lagna) engages (tit-u tit-u) that, i.e. roles in life are allotted/the creatures are born in life forms, allotted by the Creator. (Sabh kaahoo) everyone (mangna) asks for (apna) own (bhalaa) good, i.e. the creatures forget this and act be self-will for transitory gains and pleasure. 4.

ਸਭ ਕਿਛੁ ਤੇਰਾ ਤੂੰ ਕਰਣੈਹਾਰੁ ॥   ਅੰਤੁ ਨਾਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰੁ ॥   ਦਾਸ ਅਪਨੇ ਕਉ ਦੀਜੈ ਦਾਨੁ ॥  ਕਬਹੂ ਨ ਵਿਸਰੈ ਨਾਨਕ ਨਾਮੁ ॥੫॥੯॥੭੮॥

Sabẖ kicẖẖ ṯerā ṯūʼn karṇaihār Anṯ nāhī kicẖẖ pārāvār   Ḏās apne ka▫o ḏījai ḏān   Kabhū na visrai Nānak nām ||5||9||78||

O Almighty (too’n) you are (karnaihaar-u) the Creator and (sabh kichh-u) everything (teyra = your) given by you. There is (naahi kichh-u = not any) no (ant-u) limit to your domain or (paaraavaar-u = far end) boundary

Please (deejay) bestow (daan-u = alms) grace on (apney = own) your (daas) servant, i.e. I (kabahoona) never (visrai) forget (naam-u) Divine commands on my role in life, submits fifth Nanak. 5. 9. 78.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥   ਅਨਿਕ ਜਤਨ ਨਹੀ ਹੋਤ ਛੁਟਾਰਾ ॥   ਬਹੁਤੁ ਸਿਆਣਪ ਆਗਲ ਭਾਰਾ ॥   ਹਰਿ ਕੀ ਸੇਵਾ ਨਿਰਮਲ ਹੇਤ ॥  ਪ੍ਰਭ ਕੀ

ਦਰਗਹ ਸੋਭਾ ਸੇਤ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5 Anik jaṯan nahī hoṯ cẖẖutārā   Bahuṯ si▫āṇap āgal bẖārā   Har kī sevā nirmal heṯ   Parabẖ kī ḏargėh sobẖā seṯ ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

(Chhuttaara) freedom from lure of temptations in the world-play, and hence cycles of reincarnation, is not (hot = happen) obtained by (anik = many) any amount of (jatan) efforts like chanting and austerities. Trying (bahut-u) excessive (siaanap) cleverness creates (aagal = much) more (bhaara = load) problems.

One with (nirmal) pure (heyt) love and (seyva = service) obedience to the Almighty, i.e. without expecting reward, is received (seyt) with (sobha) glory in (har-i) Divine (dargah) court, i.e. honourably merges with God, and obviates rebirth. 1.

Page 179

ਮਨ ਮੇਰੇ ਗਹੁ ਹਰਿ ਨਾਮ ਕਾ ਓਲਾ ॥   ਤੁਝੈ ਨ ਲਾਗੈ ਤਾਤਾ ਝੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Man mere gahu har nām kāolā Ŧujẖaina lāgai ṯāṯā jẖolā ||1|| rahā▫o

O (merey) my (man) mind (gahu = catch) take (Ola) protection of, i.e. conform to, (har naam) Divine virtues and commands, and (tujhai) you will then not (laagai) be touched by/experience (jhola = puff, taata = of hot wind) distress. 1.

(Rahaau) pause here and reflect.

ਜਿਉ ਬੋਹਿਥੁ ਭੈ ਸਾਗਰ ਮਾਹਿ ॥   ਅੰਧਕਾਰ ਦੀਪਕ ਦੀਪਾਹਿ ॥   ਅਗਨਿ ਸੀਤ ਕਾ ਲਾਹਸਿ ਦੂਖ ॥  ਨਾਮੁ ਜਪਤ ਮਨਿ ਹੋਵਤ ਸੂਖ ॥੨॥

Ji▫o bohith bẖai sāgar māhi   Anḏẖkār ḏīpak ḏīpāhi   Agan sīṯ kā lāhas ḏūkẖ   Nām japaṯ man hovaṯsūkẖ ||2||

(Jio) like (bohith-u) a ship saves (maah-i) in (bhai saagar) frightening/ turbulent sea, (deepak) a lamp (deepah-i) lights up (andhkaar) a dark place; or (agni) fire (laahas) removes (dookh) the discomfort caused by (seet) cold, (man-i) the mind (hovat) attains (sukh) peace (japat) with obedience to (naam-u) Divine commands. 2.

ਉਤਰਿ ਜਾਇ ਤੇਰੇ ਮਨ ਕੀ ਪਿਆਸ ॥   ਪੂਰਨ ਹੋਵੈ ਸਗਲੀ ਆਸ ॥   ਡੋਲੈ ਨਾਹੀ ਤੁਮਰਾ ਚੀਤੁ ॥  ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਮੀਤ ॥੩॥

Uṯar jā▫e ṯere man kī pi▫ās   Pūran hovai saglī ās   Dolai nāhī ṯumrā cẖīṯ   Amriṯ nām jap gurmukẖ mīṯ ||3||

(Piaas) thirst of (teyrey) your (man) mind will be (utar-i) removed, i.e. your craving will end; (sagli) all (aas) wishes (hovai) will be (pooran) fulfilled.

(Tumra) Your (cheet-u) mind shall not (ddolai) waver. If you (jap-i) remember and obey (a’mmrit) the life-giving/rejuvenating (naam-u) Divine commands (gurmukh-i) with the guru’s guidance, my (meet) friend. 3.

ਨਾਮੁ ਅਉਖਧੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ॥   ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਦਿਵਾਵੈ ॥   ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਾ ਕੈ ਹਿਰਦੈ ਵਸੈ ॥  ਦੂਖੁ ਦਰਦੁ ਤਿਹ ਨਾਨਕ ਨਸੈ ॥੪॥੧੦॥੭੯॥

Nām a▫ukẖaḏẖ so▫ījan pāvai   Kar kirpā jisāp ḏivāvai   Har har nāmjā kai hirḏai vasai   Ḏūkẖ ḏaraḏṯih Nānak nasai ||4||10||79||

Naam cures all afflictions, but (soee) only that (jan-u) person (paavai) gets (aukhadh-u) the medicine of awareness of Naam –from the guru; to (jis) whom the Almighty (aap-i) IT-self (kar-i kirpa) kindly (divaavai = causes to be given) leads to the guru to receive.

One in (jakai) whose (hirdai) mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (vasai) abide; (dookh-u) grief and (darad-u) pain of (tih) that person (nasai = runs) end, says fifth Nanak. 4. 10. 79.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥   ਬਹੁਤੁ ਦਰਬੁ ਕਰਿ ਮਨੁ ਨ ਅਘਾਨਾ ॥   ਅਨਿਕ ਰੂਪ ਦੇਖਿ ਨਹ ਪਤੀਆਨਾ ॥

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਉਰਝਿਓ ਜਾਨਿ ਮੇਰੀ ॥  ਓਹ ਬਿਨਸੈ ਓਇ ਭਸਮੈ ਢੇਰੀ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5 Bahuṯ ḏarab kar man na agẖānā   Anik rūp ḏekẖ nah paṯī▫ānā   Puṯar kalṯar urjẖi▫o jān merī   Oh binsai o▫e bẖasmai dẖerī ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri (Man-u) the mind is (na aghaana) not satiated by gathering (bahut) lot of (darab) wealth, nor is the mind (patiaana) satisfied by seeing (anik) numerous (roop) forms of beauty, i.e. one keeps craving for more.

One (urjhio) remains engrossed with (putr) children and (klatr) spouse (jaan-i) thinking they belong to (meyri = mine) him/her forever, but when (oh = that) one (binsai) perishes (oey) they are like (ddheyri) heap of (bhasmey) ash, i.e. of no value. 1.

ਬਿਨੁ ਹਰਿ ਭਜਨ ਦੇਖਉ ਬਿਲਲਾਤੇ ॥   ਧ੍ਰਿਗੁ ਤਨੁ ਧ੍ਰਿਗੁ ਧਨੁ ਮਾਇਆ ਸੰਗਿ ਰਾਤੇ ॥੧॥ ਰਹਾਉ ॥

Bin har bẖajan ḏekẖ▫a▫u billāṯe   Ḏẖarig ṯan ḏẖarig ḏẖan mā▫i▫ā sang rāṯe ||1|| rahā▫o

(Deykhau) we see people (bil-laatey) restless without (har-i bhajan) remembering and conforming to Divine virtues and commands. (Dhrig-u) shamful are the bodies and minds of those who forget God and (raatey = imbued) remain engrossed (sang-i) with the world-play. 1.

(Rahaau) pause here and reflect. 

ਜਿਉ ਬਿਗਾਰੀ ਕੈ ਸਿਰਿ ਦੀਜਹਿ ਦਾਮ ॥  ਓਇ ਖਸਮੈ ਕੈ ਗ੍ਰਿਹਿ ਉਨ ਦੂਖ ਸਹਾਮ ॥  ਜਿਉ ਸੁਪਨੈ ਹੋਇ ਬੈਸਤ ਰਾਜਾ ॥   ਨੇਤ੍ਰ ਪਸਾਰੈ ਤਾ ਨਿਰਾਰਥ ਕਾਜਾ ॥੨॥

Ji▫o bigārī kai sir ḏījėh ḏām   O▫e kẖasmai kai garihiun ḏūkẖ sahām   Ji▫o supnai ho▫e baisaṯ rājā Neṯar pasārai ṯā nirārath kājā ||2||

(Jio) like (bigaari) a bonded labourer who is not paid for his labour, is given (daam) money to carry. (Oey = that) the money reaches (khasmai kai) the owner’s (grih-i = house) the owner but (un = he) the labourer (dookhstahaam = suffers pain) puts in effort for nothing.

It is like if someone (hoey baisat) becomes (raaja) a king in (supnai) a dream, he finds it (niraarath kaaja) a useless experience when he (pasaarai) opens his (neytr) eyes, (ta) then he realises that it is (niraarath) useless (kaaja) work, i.e. a dream is not a reality. 2.

ਜਿਉ ਰਾਖਾ ਖੇਤ ਊਪਰਿ ਪਰਾਏ ॥   ਖੇਤੁ ਖਸਮ ਕਾ ਰਾਖਾ ਉਠਿ ਜਾਏ ॥   ਉਸੁ ਖੇਤ ਕਾਰਣਿ ਰਾਖਾ ਕੜੈ ॥ਤਿਸ ਕੈ ਪਾਲੈ ਕਛੂ ਨ ਪੜੈ ॥੩॥

Ji▫o rākẖā kẖeṯ ūpar parā▫e   Kẖeṯ kẖasam kā rākẖā uṯẖ jā▫eUs kẖeṯ kāraṇ rākẖā kaṛai   Ŧis kai pālai kacẖẖūna paṛai ||3||

(Jiau) like (raakha) a guard of watches agricultural field (paraaey) of someone else; (kheyt = field) the crop goes to (khasam = master) the owner and (raakha) the guard (utth-i jaaey) leaves. (Raakha) the guard (karrai) suffers discomfort (kaaran) for (us that (kheyt) crop but (tis kai = of that) he (paalai parrai) gets (kachhoona) nothing. 3.

ਜਿਸ ਕਾ ਰਾਜੁ ਤਿਸੈ ਕਾ ਸੁਪਨਾ ॥  ਜਿਨਿ ਮਾਇਆ ਦੀਨੀ ਤਿਨਿ ਲਾਈ ਤ੍ਰਿਸਨਾ ॥ ਆਪਿ ਬਿਨਾਹੇ ਆਪਿਕਰੇ ਰਾਸਿ ॥

ਨਾਨਕ ਪ੍ਰਭ ਆਗੈ ਅਰਦਾਸਿ ॥੪॥੧੧॥੮੦॥

Jis kā rāj ṯisai kā supnā   Jin mā▫i▫ā ḏīnī ṯin lā▫ī ṯarisnāĀp bināheāp kare rās   Nānak parabẖ āgai arḏās ||4||11||80||

In the context of the above examples, the Almighty (jis ka) to whom (raaj-u) kingdom belongs (supana) dream is (tisakai) also of that, (jin-i) who (deenee) gives (maaia) wealth also (laaee) afflicts with (trisna) desires.

The Almighty (aap-i) IT-self (binaahey) destroys and (aap-i) IT-self (karey raas-i) accomplishes tasks; we can only make (ardaas-i) supplication (aagai) before (prabh) the Almighty – to enable us to accept Divine will, says fifth Nanak. 4. 11. 80.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥    ਬਹੁ ਰੰਗ ਮਾਇਆ ਬਹੁ ਬਿਧਿ ਪੇਖੀ ॥   ਕਲਮ ਕਾਗਦ ਸਿਆਨਪ ਲੇਖੀ ॥   ਮਹਰ ਮਲੂਕ ਹੋਇ ਦੇਖਿਆ ਖਾਨ ॥

ਤਾ ਤੇ ਨਾਹੀ ਮਨੁ ਤ੍ਰਿਪਤਾਨ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5 Baho rang mā▫i▫ā baho biḏẖ pekẖī   Kalam kāgaḏ si▫ānap lekẖī   Mahar malūk ho▫e ḏekẖi▫ā kẖān   Ŧāṯe nāhī man ṯaripṯān ||1||

Composition of the fifth Guru in Raga Gaurri Ragini Guaryeri. (Peykhi) I have seen (bah-u rang = of many colours) the multifaceted (maaiaa) world-play (bah-u bidhi = by many methods) from all angles, and (leykhi) wrote it (kalam) with pen (kaagad) on paper according to my (siaanap) wisdom. (Deykhia = seen) I have seen what it is to be (mahar) the chief of people, (malook) a ruler of the land and (khaan) a man of influence. None of these (Man-u triptaan) can give lasting satisfaction. 1.

ਸੋ ਸੁਖੁ ਮੋ ਕਉ ਸੰਤ ਬਤਾਵਹੁ ॥   ਤ੍ਰਿਸਨਾ ਬੂਝੈ ਮਨੁ ਤ੍ਰਿਪਤਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

So sukẖ mo ka▫o sanṯ baṯāvhu   Ŧarisnā būjẖai man ṯaripṯāvho ||1|| rahā▫o

(Sant) my guru, please (bataavh-u) tell me of that (sukh) happiness by which (trisna boojhai) my craving ends and (man-u triptaavh-u) the mind feels satisfied. 1.

(Rahaau) pause here and reflect.  

ਅਸੁ ਪਵਨ ਹਸਤਿ ਅਸਵਾਰੀ ॥   ਚੋਆ ਚੰਦਨੁ ਸੇਜ ਸੁੰਦਰਿ ਨਾਰੀ ॥   ਨਟ ਨਾਟਿਕ ਆਖਾਰੇ ਗਾਇਆ ॥   ਤਾ ਮਹਿ ਮਨਿ ਸੰਤੋਖੁ ਨ ਪਾਇਆ ॥੨॥

As pavan hasaṯ asvārī   Cẖo▫ā cẖanḏan sej sunḏar nārī   Nat nātik ākẖāre gā▫i▫ā   Ŧā mėh man sanṯokẖna pā▫i▫ ||2||

(As-u) horse (asvaari) riding like breeze or riding (hast) elephants; applying (choaa chandan) sandalwood perfume on body and (seyj) being in bed with (sundar naari) beautiful women; watching (natt) dances, (naatik) dramas, (gaaiaa) singing and (aakhaarey) game arenas. (Man-i0 the mind does (na paaia) does not get (santokh) satisfaction/contentment (ta mah-i) in these, i.e. craves for more and more. 2.

ਤਖਤੁ ਸਭਾ ਮੰਡਨ ਦੋਲੀਚੇ ॥   ਸਗਲ ਮੇਵੇ ਸੁੰਦਰ ਬਾਗੀਚੇ ॥   ਆਖੇੜ ਬਿਰਤਿ ਰਾਜਨ ਕੀ ਲੀਲਾ ॥  ਮਨੁ ਨ ਸੁਹੇਲਾ ਪਰਪੰਚੁ ਹੀਲਾ ॥੩॥

Ŧakẖaṯ sabẖāmandan ḏolīcẖe   Sagal meve sunḏar bāgīcẖe   Ākẖeṛ biraṯ rājan kī līlā   Man na suhelāparpancẖ hīlā ||3||

(Takhat) sitting on throne and (sabha) holding court, with (manddan) decorations and (doleechey) decorative carpets. Having (sundar) beautiful (baageechey) gardens with (sagal) all types of (mevey) fruits; and, (birat-i) thoughts of (aakheyrr) hunting (ki leela = play of, raajan = kings) royal lifestyle; these (heela) efforts impress (parpanch) the world, but (man-u) do not bring peace of mind. 3.

ਕਰਿ ਕਿਰਪਾ ਸੰਤਨ ਸਚੁ ਕਹਿਆ ॥   ਸਰਬ ਸੂਖ ਇਹੁ ਆਨੰਦੁ ਲਹਿਆ ॥   ਸਾਧਸੰਗਿ ਹਰਿ ਕੀਰਤਨੁ ਗਾਈਐ ॥   ਕਹੁ ਨਾਨਕ ਵਡਭਾਗੀ ਪਾਈਐ ॥੪॥

Kar kirpā sanṯan sacẖ kahi▫ā   Sarab sūkẖ ih ānanḏ lahi▫ā   Sāḏẖsang har kīrṯan gā▫ī▫ai Kaho Nānak vadbẖāgī pā▫ī▫ai ||4||

(Santan) the guru (kari kirpa) was kind to (kahiaa) teach me this (sach-u = truth) right way to obtain lasting satisfaction: (Gaaeeai) sing (har-i keertan-u) Divine praises (sadhsang-i) in holy company. Says Nanak: This (vadbhaagi paaeeai) comes by good fortune and (lahia = one receives) brings (anand) the bliss of (sarab sookh) all comforts. 4. ????

ਜਾ ਕੈ ਹਰਿ ਧਨੁ ਸੋਈ ਸੁਹੇਲਾ ॥   ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਸਾਧਸੰਗਿ ਮੇਲਾ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧੨॥੮੧॥

Jā kai har ḏẖan so▫ī suhelā   Parabẖ kirpā ṯe sāḏẖsang melā ||1|| Rahā▫o ḏūjā ||12||81||

(Jakai hari dhan) One who has the wealth of Divine virtues, (soee suheyla) alone is really happy; further one who receives (prabh kirpa) Divine grace (saadhsang-i) joins holy congregation, and receives Divine virtues which lead to happiness. 1.

(Rahaau dooja) second pause to contemplate 12 81

Note: A request was made in the verse of the first Rahaau asking for the way to lasting happiness. The verse of the second Rahaau has answered that.

ਪ੍ਰਾਣੀ ਜਾਣੈ ਇਹੁ ਤਨੁ ਮੇਰਾ ॥   ਬਹੁਰਿ ਬਹੁਰਿ ਉਆਹੂ ਲਪਟੇਰਾ ॥   ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਗਿਰਸਤ ਕਾ ਫਾਸਾ ॥   ਹੋਨੁ ਨ ਪਾਈਐ ਰਾਮ ਕੇ ਦਾਸਾ ॥੧॥

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5.  Parāṇī jāṇai ih ṯan merā   Bahur bahur u▫āhū lapterā   Puṯar kalṯar girsaṯ kā fāsā   Honna pā▫ī▫ai rām ke ḏāsā ||1||

(Rahaau) pause here and reflect. Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

(Praani) the mortal (jaanai) thinks (ih tann mera) this body is mine, and (bahur bahur) again and again (laptera = clings) takes care of (uhaahu) it; (putr) children, (klatr) spouse and (girast) family (phaasa = bondage) entanglements also keep him/her occupied; S/he (hon na paaiai) cannot therefore be (raam ke daasa = God’s servant) have time to remember and obey Divine commands. 1.

Page 180

ਕਵਨ ਸੁ ਬਿਧਿ ਜਿਤੁ ਰਾਮ ਗੁਣ ਗਾਇ ॥   ਕਵਨ ਸੁ ਮਤਿ ਜਿਤੁ ਤਰੈ ਇਹ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Kavan so biḏẖ jiṯ rām guṇ gā▫e   Kavan so maṯ jiṯ ṯarai ih mā▫e ||1|| rahā▫o

(Kavan su bidhi) what is the method (jit) by which (raam gun gaae) one sings and emulates Divine virtues? (Kavan su mati) what teaching can enable one to overcome vices and (tarai = swim across) get across the world-ocean of (maai) the world-play to God, not to be born again? 1.

Pause and contemplate.

ਜੋ ਭਲਾਈ ਸੋ ਬੁਰਾ ਜਾਨੈ ॥   ਸਾਚੁ ਕਹੈ ਸੋ ਬਿਖੈ ਸਮਾਨੈ ॥   ਜਾਣੈ ਨਾਹੀ ਜੀਤ ਅਰੁ ਹਾਰ ॥   ਇਹੁ ਵਲੇਵਾ ਸਾਕਤ ਸੰਸਾਰ ॥੨॥

Jo bẖalā▫ī so burā jānai   Sācẖ kahai so bikẖai samānai   Jāṇai nāhī jīṯ ar hār   Ih valevā sākaṯ sansār ||2||

(Ih valeva) this is the way of (saakat sansaar) world gone away from God; it (jaanai) considers (bhalaai) the virtuous as (bura) bad, (saach kahai) the words of truth (bikhai samaanai) bitter as poison and does not realize what will lead to (Jeet) success in life and what to (haar) failure. 2.

ਜੋ ਹਲਾਹਲ ਸੋ ਪੀਵੈ ਬਉਰਾ ॥   ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਜਾਨੈ ਕਰਿ ਕਉਰਾ ॥   ਸਾਧਸੰਗ ਕੈ ਨਾਹੀ ਨੇਰਿ ॥   ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਾ ਫੇਰਿ ॥੩॥

Jo halāhal so pīvai ba▫urā   Amriṯ nām jānai kar ka▫urā   Sāḏẖsang kai nāhī ner   Lakẖ cẖa▫orāsīh bẖarmaṯā fer ||3||

(Baura) the mad person drinks (halaahal = poison) what is harmful but considers (Amrit Naam) the elixir of life-giving Divine virtues as (kaura) bitter and (naahi ner) does not go near (saadh sang) holy company. That is why s/he (bhramta pher) keeps wandering/ reincarnating in cycles of (lakh churaasih) 8.4 million life forms. 3

ਏਕੈ ਜਾਲਿ ਫਹਾਏ ਪੰਖੀ ॥   ਰਸਿ ਰਸਿ ਭੋਗ ਕਰਹਿ ਬਹੁ ਰੰਗੀ ॥   ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਭਏ ਕ੍ਰਿਪਾਲ ॥   ਗੁਰਿ ਪੂਰੈ ਤਾ ਕੇ

ਕਾਟੇ ਜਾਲ ॥੪॥੧੩॥੮੨॥

Ėkai jāl fahā▫e pankẖī   Ras ras bẖog karahi baho rangī   Kaho Nānak jis bẖa▫e kirpāl   Gur pūrai ṯā ke kāte jāl ||4||13||82||

People (rasi rasi = relish) enjoy (bhog kareh = consuming) making merry (bahu rangi) in numerous ways. They are all (phahaae) caught in the web of world-play like (pankhi) birds (jaali) caught in a net; they are grabbed by the messengers of death like the birds in the net are caught by the hunter. Says Nanak: (Jis bhaey kirpaal) those to whom the Creator is kind, find the guru who (ta ke kaate jaal = cuts their net) frees from the bondage of vices in the world-play. 4. 13. 82.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥   ਤਉ ਕਿਰਪਾ ਤੇ ਮਾਰਗੁ ਪਾਈਐ ॥   ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਨਾਮੁ ਧਿਆਈਐ ॥   ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਬੰਧਨ ਛੁਟੈ ॥

ਤਉ ਕਿਰਪਾ ਤੇ ਹਉਮੈ ਤੁਟੈ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 5 Ŧa▫o kirpā ṯe mārag pā▫ī▫ai   Parabẖ kirpā ṯe nām ḏẖi▫ā▫ī▫ai   Parabẖ kirpā ṯe banḏẖan cẖẖutai   Ŧa▫o kirpā ṯe ha▫umai ṯutai ||1||

(Rahaau) pause here and reflect. Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

O God, (tau kirpa te) it is with Your grace that (maarag paaiai) we find the right path in life, to (naam dhiaaiai) recount and concentrate on Your virtues; it is with Your grace that (chhutai) release from (banadhan) bondage to the world-play is attained through (haumai tutai) banishing ego. 1.

ਤੁਮ ਲਾਵਹੁ ਤਉ ਲਾਗਹ ਸੇਵ ॥   ਹਮ ਤੇ ਕਛੂ ਨ ਹੋਵੈ ਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Ŧum lāvhu ṯa▫o lāgah sev   Ham ṯe kacẖẖūna hovai ḏev ||1|| rahā▫o

ਲਾਗਹ = ਅਸੀਂ ਲੱਗਦੇ ਹਾਂ। ਹਮ ਤੇ = ਸਾਥੋਂ। ਦੇਵ = ਹੇ ਦੇਵ! ਹੇ ਪ੍ਰਕਾਸ਼ ਰੂਪ!।੧।ਰਹਾਉ।

(Tum laavhu) It is when you motivate us O Master, that we (laageh sev = engage in your service) live according to your commands/the laws of nature; (hammte) on our own we can (kachhuna) do nothing (dev = source of light) our Creator. 1.

Pause and contemplate.

ਤੁਧੁ ਭਾਵੈ ਤਾ ਗਾਵਾ ਬਾਣੀ ॥   ਤੁਧੁ ਭਾਵੈ ਤਾ ਸਚੁ ਵਖਾਣੀ ॥   ਤੁਧੁ ਭਾਵੈ ਤਾ ਸਤਿਗੁਰ ਮਇਆ ॥   ਸਰਬ ਸੁਖਾ ਪ੍ਰਭ ਤੇਰੀ ਦਇਆ ॥੨॥

Ŧuḏẖ bẖāvai ṯā gāvā baṇī   Ŧuḏẖ bẖāvai ṯā sacẖ vakẖāṇī   Ŧuḏẖ bẖāvai ṯā saṯgur ma▫i▫ā   Sarab sukẖā parabẖ ṯerī ḏa▫i▫ā ||2||

(Tudh bhaavai) it is when you are pleased that we (gaava baani) sing words of your praise and (sach vakhaani) utter the eternal Divine virtues; it is at your pleasure that we find (sat guru) the true guru and receive his (maiaa = kindness) teachings. (Sarab sukha) all comforts lie in your being compassionate, O Akal Purakh 2.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਨਿਰਮਲ ਕਰਮਾ ॥   ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਸਚੁ ਧਰਮਾ ॥   ਸਰਬ ਨਿਧਾਨ ਗੁਣ ਤੁਮ ਹੀ ਪਾਸਿ ॥   ਤੂੰ ਸਾਹਿਬੁ ਸੇਵਕ ਅਰਦਾਸਿ ॥੩॥

Jo ṯuḏẖ bẖāvai so nirmal karmā   Jo ṯuḏẖ bẖāvai so sacẖ ḏẖarmā   Sarab niḏẖān guṇ ṯum hī pās Ŧūʼn sāhib sevak arḏās ||3||

(Tudh bhaavai) what pleases you is a (nirmal = clean, pure) virtuous (karma) deed and (sach dharma = true laws) way of life, O God; (sarab nidhaan gun tum hi paasi = all treasures of virtues are with you) you are the source of all virtues. It is the (Ardas) supplication of this (sevak) servant (Sahib) my master, please grant me the virtues. 3.

ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ਹਰਿ ਰੰਗਿ ॥   ਸਰਬ ਸੁਖਾ ਪਾਵਉ ਸਤਸੰਗਿ ॥   ਨਾਮਿ ਤੇਰੈ ਰਹੈ ਮਨੁ ਰਾਤਾ ॥   ਇਹੁ ਕਲਿਆਣੁ ਨਾਨਕ ਕਰਿ ਜਾਤਾ ॥੪॥੧੪॥੮੩॥

Man ṯan nirmal ho▫e har rang   Sarab sukẖā pāva▫o saṯsang   Nām ṯerai rahai man rāṯā   Ih kali▫āṇNānak kar jāṯā ||4||14||83||

(Mann tann nirmal hoe) the mind and body are purified (hari rangi) with Divine love and (sarab sukha) all comforts are obtained (satsangi) by taking part in holy company. I (karijaata) experience (kaliaan) bliss when (mann raata) my mind is imbued with (Naam) Your virtues, says Nanak. 4. 14. 83.