SGGS pp 208-209, Gauri M:5, (132-136).

SGGS pp 208-209, Gauri M: 5, (132-136).

Note: This Shabad uses the terminology employed by the Yogis. It brings out how, real Jog/Yog which means union with the Divine may be attained instead of symbolism as done by the Yogis.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਜੋਗ ਜੁਗਤਿ ਸੁਨਿ ਆਇਓ ਗੁਰ ਤੇ ॥   ਮੋ ਕਉ ਸਤਿਗੁਰ ਸਬਦਿ ਬੁਝਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Jog jugaṯ sun ā▫i▫o gur ṯe   Mo ka▫o saṯgur sabaḏ bujẖā▫i▫o ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. I have (aaio) come back after (sun-i) listening (tey) from (gur) the guru (jugat-i) the method of attaining (jog) union with the Almighty.

The (satigur) true guru gave (kau = to, mo = me) me (bujhaaio) understanding (sabad-i = of the word) of Naam/Divine commands. 1.

(Rahaau) dwell on this and reflect.

This is how the guru explains:

ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਇਸੁ ਤਨ ਮਹਿ ਰਵਿਆ ਨਿਮਖ ਨਿਮਖ ਨਮਸਕਾਰਾ ॥   ਦੀਖਿਆ ਗੁਰ ਕੀ ਮੁੰਦ੍ਰਾ ਕਾਨੀ ਦ੍ਰਿੜਿਓ ਏਕੁ ਨਿਰੰਕਾਰਾ ॥੧॥

Na▫o kẖand parithmī is ṯan mėh ravi▫ā nimakẖ nimakẖ namaskārā   Ḏīkẖi▫ā gur kī munḏrā kānī ḏariṛi▫o ek nirankārā ||1||

The Almighty (raviaa) is present (mah-i) in the (nau khandd) nine parts of (prithmi) the earth as well as (is-u) this (tan) body. I pay (namaskaara) obeisance to/invoke the Almighty (nimakh nimakh) every moment. The yogi wears (mundra) earrings to show overcoming desires, but I have (keenee) made obedience to (deekhiaa) teachings (ki) of (gur) the guru, and (drirri0) firmly obey (eyk-u) the One (nirankaaraa) Formless Master. 1.

ਪੰਚ ਚੇਲੇ ਮਿਲਿ ਭਏ ਇਕਤ੍ਰਾ ਏਕਸੁ ਕੈ ਵਸਿ ਕੀਏ ॥   ਦਸ ਬੈਰਾਗਨਿ ਆਗਿਆਕਾਰੀ ਤਬ ਨਿਰਮਲ ਜੋਗੀ ਥੀਏ ॥੨॥

Pancẖ cẖele mil bẖa▫e ikṯarā ekas kai vas kī▫e   Ḏas bairāgan āgi▫ākārī ṯab nirmal jogī thī▫e ||2||

The human body like all creation comprises of (panch) the five elements namely air, water/liquids, fire/energy, earth/clay and space (mil-i bhaey) coming together. This body has been (keeay) put (vas-i) under control (kai) of (eykas-u = one) the mind.

When the Yogi makes (das) the ten (bairaagan-i) searchers/seekers, namely two eyes, two ears, two nostrils, mouth, genital, anus and the mind – have been made (aagiaakaari = obedient) to Divine commands, such a Yogi (tteeay) becomes (nirmal = clean) free of vices and sees the Almighty within. 2.

ਭਰਮੁ ਜਰਾਇ ਚਰਾਈ ਬਿਭੂਤਾ ਪੰਥੁ ਏਕੁ ਕਰਿ ਪੇਖਿਆ ॥   ਸਹਜ ਸੂਖ ਸੋ ਕੀਨੀ ਭੁਗਤਾ ਜੋ ਠਾਕੁਰਿ ਮਸਤਕਿ ਲੇਖਿਆ ॥੩॥

Bẖaram jarā▫e cẖarā▫ī bibẖūṯā panth ek kar pekẖi▫ā   Sahj sūkẖ so kīnī bẖugṯā jo ṯẖākur masṯak lekẖi▫ā ||3||

The Yogis rub (bibhooti) ashes on their bodies to purify the body, but purity of the mind comes by (jaraaey) burning/ending (bharam-u) wandering, i.e. ideas other than obedience to God; then he (peykhiaa) sees all paths – the Yogis have twelve paths/groups (kar-i) as (eyk-u) one (panth-u) path – of obedience to God.

But only that seeker (keeni) makes (sahj) poise and (sookh = comfort) contentment (bhugta) the food for the soul (jo) which (tthaakur-i) the Master (leykhiaa) written (mastak-i = on forehead) in destiny. 3.

ਜਹ ਭਉ ਨਾਹੀ ਤਹਾ ਆਸਨੁ ਬਾਧਿਓ ਸਿੰਗੀ ਅਨਹਤ ਬਾਨੀ ॥   ਤਤੁ ਬੀਚਾਰੁ ਡੰਡਾ ਕਰਿ ਰਾਖਿਓ ਜੁਗਤਿ ਨਾਮੁ ਮਨਿ ਭਾਨੀ ॥੪॥

Jah bẖa▫o nāhī ṯahā āsan bāḏẖi▫o singī anhaṯ bānī   Ŧaṯ bīcẖār dandā kar rākẖi▫o jugaṯ nām man bẖānī ||4||

The Yogis call their seat Aasan and blow a sound instrument called Singi. The guru teaches to (baadhio) make such (aasan) a seat – be in such a state – (jah) where there is (nah) no (bhau) fear – i.e. be restful with Divine obedience. Instead of blowing the Singi, experience (anhat) the ever present (baani) celestial word being received in the mind.

The Yogi carries a (ddandda) staff as a sign of power and calls his conduct as Jugti. But the guru teaches to (beechaar-u) reflection on the (tat) essence i.e. Divine virtues and accept Divine powers as the (ddandda) staff/sign of power. One should make conformance to (naam-u) Divine commands (jugt-i) the way of life and (bhaani) love it (man-i) in the mind. 4.

ਐਸਾ ਜੋਗੀ ਵਡਭਾਗੀ ਭੇਟੈ ਮਾਇਆ ਕੇ ਬੰਧਨ ਕਾਟੈ ॥   ਸੇਵਾ ਪੂਜ ਕਰਉ ਤਿਸੁ ਮੂਰਤਿ ਕੀ ਨਾਨਕੁ ਤਿਸੁ ਪਗ ਚਾਟੈ ॥੫॥੧੧॥੧੩੨॥

Aisā jogī vadbẖāgī bẖetai mā▫i▫ā ke banḏẖan kātai   Sevā pūj kara▫o ṯis mūraṯ kī Nānak ṯis pag cẖātai ||5||11||132||

It is (vaddbhaagi) with good fortune, that one (bheyttai) finds (aisa) such a (jogi) seeker who (kaattai) breaks the (bandhan) bondage (key) of (maaia) temptations in the world-play.

I shall (karau) do (seyva) service and (pooja) worship of (tis) that (moorat) person and (pag chaatai = lick the feet) do his bidding, says Nanak. 5. 11. 132.

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Note: This Shabad brings out the importance of the guru’s guidance for removing ignorance and enlightening the mind.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਅਨੂਪ ਪਦਾਰਥੁ ਨਾਮੁ ਸੁਨਹੁ ਸਗਲ ਧਿਆਇਲੇ ਮੀਤਾ ॥   ਹਰਿ ਅਉਖਧੁ ਜਾ ਕਉ ਗੁਰਿ ਦੀਆ ਤਾ ਕੇ ਨਿਰਮਲ ਚੀਤਾ ॥੧॥ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Anūp paḏārath nām sunhu sagal ḏẖi▫ā▫ile mīṯā   Har a▫ukẖaḏẖ  jā ka▫o gur ḏī▫ā ṯā ke nirmal cẖīṯā ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. Awareness of (Nnaam-u) Divine commands is (anoop) unique (padaarath-u = substance) wealth; (sagal) everyone should (sunah-u) listen to and (dhiaaeyley) pay attention/obey it, (meeta) my friends.

Naam is (aukhadh-u) a medicine to remove vices from the mind; one (kau) to (ja) whom the guru (deeaa) gives it, the (cheeta) mind (key) of (ta) that person is (nirmal) purified – cleared of vices. 1.

(Rahaau) dwell on this and reflect

ਅੰਧਕਾਰੁ ਮਿਟਿਓ ਤਿਹ ਤਨ ਤੇ ਗੁਰਿ ਸਬਦਿ ਦੀਪਕੁ ਪਰਗਾਸਾ ॥   ਭ੍ਰਮ ਕੀ ਜਾਲੀ ਤਾ ਕੀ ਕਾਟੀ ਜਾ ਕਉ ਸਾਧਸੰਗਤਿ ਬਿਸ੍ਵਾਸਾ ॥੧॥

Anḏẖkār miti▫o ṯih ṯan ṯe gur sabaḏ ḏīpak pargāsā   Bẖaram kī jālī ṯā kī kātī jā ka▫o sāḏẖsangaṯbisvāsā ||1||

(Andhkaar = darkness) ignorance (mittio = erased) is removed (tey) from (tih) his/her (tan = body) mind when (deepak-u) lamp of (gur-i) the guru’s (sabad-i = word) teachings is (pargaasa) lit in the mind.

(Ja kau) one who develops (bisvaasa = belief) faith in learning by participation in (sadhsangat-i) holy congregation, (jaali) the web (ki) of (bhram) doubts (ki) of (ta) that person is (kaatti = cut) destroyed and faith affirmed in the One creator. 1.

ਤਾਰੀਲੇ ਭਵਜਲੁ ਤਾਰੂ ਬਿਖੜਾ ਬੋਹਿਥ ਸਾਧੂ ਸੰਗਾ ॥   ਪੂਰਨ ਹੋਈ ਮਨ ਕੀ ਆਸਾ ਗੁਰੁ ਭੇਟਿਓ ਹਰਿ ਰੰਗਾ ॥੨॥

Ŧārīle bẖavjal ṯārū bikẖ▫ṛā bohith sāḏẖū sangā   Pūran ho▫ī man kī āsā gur bẖeti▫o har rangā ||2||

(Sanga = company) guidance of (saadhoo) the guru acts as a (bohith) ship for (taaroo) getting across (bikhra =difficult) the hard-to-cross (bhavjal-u) world ocean – of vices.

One with (ranga) love for (har-i) the Almighty (bheyttio) meets (gur-u) the guru, – who unites with the Almighty, and (aasaa) wish of (man) the mind (hoee) is (pooran) fulfilled. 2.

ਨਾਮ ਖਜਾਨਾ ਭਗਤੀ ਪਾਇਆ ਮਨ ਤਨ ਤ੍ਰਿਪਤਿ ਅਘਾਏ ॥   ਨਾਨਕ ਹਰਿ ਜੀਉ ਤਾ ਕਉ ਦੇਵੈ ਜਾ ਕਉ ਹੁਕਮੁ ਮਨਾਏ ॥੩॥੧੨॥੧੩੩॥

Nām kẖajānā bẖagṯī pā▫i▫ā man ṯan ṯaripaṯ agẖā▫e   Nānak har jī▫o ṯā ka▫o ḏevai jā ka▫o hukam manā▫e ||3||12||133||

(Bhagatee) the devotees’ (man) mind and (tan) body are (tripat-i aghaaey) satisfied, i.e. they are happy to (paaia) receive (khajaana) the treasure of awareness of (naam) Divine virtues and commands (naam) Divine virtues from the guru and conform to Naam.

But this benediction of union is given (kau) to (ta) those (ja kau) whom IT (manaaey) causes/motivates to obey (hukam-u) Divine writ/commands, says fifth Nanak. 3. 12. 133.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਦਇਆ ਮਇਆ ਕਰਿ ਪ੍ਰਾਨਪਤਿ ਮੋਰੇ ਮੋਹਿ ਅਨਾਥ ਸਰਣਿ ਪ੍ਰਭ ਤੋਰੀ ॥   ਅੰਧ ਕੂਪ ਮਹਿ ਹਾਥ ਦੇ ਰਾਖਹੁ ਕਛੂ ਸਿਆਨਪ

ਉਕਤਿ ਨ ਮੋਰੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ḏa▫i▫ā ma▫i▫ā kar parānpaṯ more mohi anāth saraṇ parabẖ ṯorī   Anḏẖ kūp mėh hāth ḏe rākẖo kacẖẖūsi▫ānap ukaṯ na morī. ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. O (morey) my (prabh) Almighty (praanpat-i = master of life) Creator, I (anaath) have no other master and am in (tori) Your (saran-i = sanctuary) care and obedience, please (kar-i) show (daiaa maiaa) compassion.

I have fallen (mah-i) in (andh) the blind (koop) well, i.e. am lost in web of temptations, please (dey) give Your (haaath) hand and (raakhah-u) protect me, i.e. pull me out. (Kachhoo na = not any) no (siaanap) wisdom or (ukat-i) intellect (mori) of (mori) mine is working. 1.

(Rahaau) dwell on this and reflect.

ਕਰਨ ਕਰਾਵਨ ਸਭ ਕਿਛੁ ਤੁਮ ਹੀ ਤੁਮ ਸਮਰਥ ਨਾਹੀ ਅਨ ਹੋਰੀ ॥   ਤੁਮਰੀ ਗਤਿ ਮਿਤਿ ਤੁਮ ਹੀ ਜਾਨੀ ਸੇ ਸੇਵਕ ਜਿਨ ਭਾਗ ਮਥੋਰੀ ॥੧॥

Karan karāvan sabẖ kicẖẖ ṯum hī ṯum samrath nāhī an horī   Ŧumrī gaṯ miṯ ṯum hī jānī se sevak jin bẖāg mathorī ||1||

My Creator, (karan) whatever is to be done, (sabh) all that (karaavan) can be got done by (tum hi) You alone; (tum) You alone are (samrath) capable of that, (naahi) not (an) anyone (an) else.

(Tum) You (hi) alone (jaani) know your (gat-i) state and (mit-i = measure) extent of powers; (jin) those in whose (mathori = writing on the forehead) destiny it is written, (bhaag) based on past deeds, i.e. whom You motivate from within, (sey) those (seyvak = servants) obedient devotees – live by Your writ. 1.

ਅਪੁਨੇ ਸੇਵਕ ਸੰਗਿ ਤੁਮ ਪ੍ਰਭ ਰਾਤੇ ਓਤਿ ਪੋਤਿ ਭਗਤਨ ਸੰਗਿ ਜੋਰੀ ॥   ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਨਾਮੁ ਤੇਰਾ ਦਰਸਨੁ ਚਾਹੈ ਜੈਸੇ ਦ੍ਰਿਸਟਿ ਓਹ ਚੰਦ ਚਕੋਰੀ ॥੨॥

Apune sevak sang ṯum parabẖ rāṯe oṯ poṯ bẖagṯan sang jorī   Pari▫o pari▫o nām ṯerā ḏarsan cẖāhai jaise ḏarisat oh cẖanḏ cẖakorī ||2||

O (prabh) Creator, there is a mutual loving relationship between You and the devotee. You are (raatey) imbued (sang-i) with the love of (apuney = own) your (seyvak = servant) obedient devotee. You (bhagtan) the devotee is (jori) entwined (sang-i) with (bhagtan) the devotees, like the (ot) warp and (pot) woof yarns in a fabric.

On the other hand, the seeker (prio prio) lovingly (chaahai = wants) longs for awareness of (naam-u) Divine commands so as to have (teryra) Your (darsan) vision, (jaisey) like the Chakor bird longs to (dristt-i) see the moon. 2.

ਰਾਮ ਸੰਤ ਮਹਿ ਭੇਦੁ ਕਿਛੁ ਨਾਹੀ ਏਕੁ ਜਨੁ ਕਈ ਮਹਿ ਲਾਖ ਕਰੋਰੀ ॥   ਜਾ ਕੈ ਹੀਐ ਪ੍ਰਗਟੁ ਪ੍ਰਭੁ ਹੋਆ ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਰਸਨ ਰਮੋਰੀ ॥੩॥

Rām sanṯ mėh bẖeḏ kicẖẖ nāhī ek jan ka▫ī mėh lākẖ karorī   Jā kai hī▫ai pargat parabẖ ho▫ā an▫ḏin kīrṯan rasan ramorī ||3||

There is (naahi) no (bheyd) distinction between (raam) the Creator and (sant= saint) the devotee; but such (jan-u = servant) an obedient devotee is (koee = some) rare, (ek) one in (kaee) many (laakh) hundred thousand or even (crori) ten million.

(Ja kai) one in whose (heeai) mind (prabh-u) the Almighty (pragatt hoa) manifests – one who recognizes the Divine within – that person’s (rasna) tongue (keertan-u) has praises of (ramori = of raam) of the Creator (andin-u = everyday) forever, i.e. s/he ever acknowledges and obeys the Almighty Master. 3.

ਤੁਮ ਸਮਰਥ ਅਪਾਰ ਅਤਿ ਊਚੇ ਸੁਖਦਾਤੇ ਪ੍ਰਭ ਪ੍ਰਾਨ ਅਧੋਰੀ ॥   ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਕੀਜੈ ਕਿਰਪਾ ਉਨ ਸੰਤਨ ਕੈ ਸੰਗਿ ਸੰਗੋਰੀ ॥੪॥੧੩॥੧੩੪॥

Ŧum samrath apār aṯ ūcẖe sukẖ▫ḏāṯe parabẖ parān aḏẖorī   Nānak ka▫o parabẖ kījai kirpā un sanṯan kai sang sangorī ||4||13||134||

My (prabh) Creator, (tum) You are (samrath) Omnipotent, (apaar) Infinite, (ati = very, oochey high) beyond reach; You (sukhdaatey) give comfort/peace and are (adhori) support of my (praan) life.

Nanak makes a supplication: I cannot reach You (Prabh) my Creator; so please (keejai kirpa) be kind (kau) to grant me, fifth Nanak, the seeker, (sang-i sangori) the company of (un) those (santan) saints, i.e. who obey You. 4. 13. 134.

Page 209

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਤੁਮ ਹਰਿ ਸੇਤੀ ਰਾਤੇ ਸੰਤਹੁ ॥   ਨਿਬਾਹਿ ਲੇਹੁ ਮੋ ਕਉ ਪੁਰਖ ਬਿਧਾਤੇ ਓੜਿ ਪਹੁਚਾਵਹੁ ਦਾਤੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.  Ŧum har seṯī rāṯe sanṯahu   Nibāhi leho mo ka▫o purakẖ biḏẖāṯe oṛ pahucẖāvahu ḏāṯe ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. O (santah-u) seekers, (tum) you are (raatey) imbued (seyti) with the love of (har-i) the Almighty.

Please (nibaah-i leyh-u) take me to (purakh) the all-pervasive Master and (bidhaatey) Master of destiny; please (pahuchaavahu) reach me to (orr-i = end) that destination, you are (daatey = givers) beneficent. 1.

(Rahaau) dwell on this and reflect.

ਤੁਮਰਾ ਮਰਮੁ ਤੁਮਾ ਹੀ ਜਾਨਿਆ ਤੁਮ ਪੂਰਨ ਪੁਰਖ ਬਿਧਾਤੇ ॥   ਰਾਖਹੁ ਸਰਣਿ ਅਨਾਥ ਦੀਨ ਕਉ ਕਰਹੁ ਹਮਾਰੀ ਗਾਤੇ ॥੧॥

Ŧumrā maram ṯumā hī jāni▫ā ṯum pūran purakẖ biḏẖāṯe   Rākẖo saraṇ anāth ḏīn ka▫o karahu hamārīgāṯe ||1||

O Almighty, (tumaa hi) You alone (jaaniaa) know (tumra) Your (maram-u = mystery) virtues and powers, o (pooran) the perfect (purakh) all-pervasive (bidhaatey) Master of destiny/Creator

I am (anaath deen kau) without any master, please (raakhah-u) keep me in Your (saran-i = sanctuary) care and enable (hamaari) my (karaha-u = do, gaatey = freedom) deliverance from temptations of the world.  

ਤਰਣ ਸਾਗਰ ਬੋਹਿਥ ਚਰਣ ਤੁਮਾਰੇ ਤੁਮ ਜਾਨਹੁ ਅਪੁਨੀ ਭਾਤੇ ॥   ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਰਾਖਹੁ ਸੰਗੇ ਤੇ ਤੇ ਪਾਰਿ ਪਰਾਤੇ ॥੨॥

Ŧaraṇ sāgar bohith cẖaraṇ ṯumāre ṯum jānhu apunī bẖāṯe   Kar kirpā jis rākẖo sange ṯe ṯe pār parāṯe ||2||

(Tumaarey) your (charan) feet, i.e. obedience to the Almighty, is (bohith) ship which can (taran) take across (saagar) the world ocean- enable overcome vices; (tum) you (jaanah-u) know (apni = own) your (bhaate) type, i.e. there is none like the Almighty.

(Jis) those whom You (raakhah-u) keep (sangey) in your company/remembrance (tey tey) all of them (praatey) land (paar-i) on far bank, get across the world-ocean of vices and are not reborn. 2.

ਈਤ ਊਤ ਪ੍ਰਭ ਤੁਮ ਸਮਰਥਾ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥੇ ॥   ਐਸਾ ਨਿਧਾਨੁ ਦੇਹੁ ਮੋ ਕਉ ਹਰਿ ਜਨ ਚਲੈ ਹਮਾਰੈ ਸਾਥੇ ॥੩॥

Īṯ ūṯ parabẖ ṯum samrathā sabẖ kicẖẖ ṯumrai hāthe   Aisā niḏẖān ḏeh mo ka▫o har jan cẖalai hamārai sāthe ||3||

O (prabh) Almighty, (tum) You (samratha = capable) have the powers (eet) here and (oot = there) in the hereafter; (sabh-u) every (kichh-u) thing is in (tumrai) Your (haathey) hands/control.

O (jan = servants) dedicated devotees of (har-i) the Almighty, (deyh-u) give (aisa) such (nidhaan-u = treasure/wealth, i.e. ability to imbibe Naam/Divine commands, (mo kau) to me which (chalai) goes (saathey) with (hamaarai) me – to the hereafter and taken as credit when account of deeds is taken. 3.

ਨਿਰਗੁਨੀਆਰੇ ਕਉ ਗੁਨੁ ਕੀਜੈ ਹਰਿ ਨਾਮੁ ਮੇਰਾ ਮਨੁ ਜਾਪੇ ॥   ਸੰਤ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਹਰਿ ਭੇਟੇ ਮਨ ਤਨ ਸੀਤਲ ਧ੍ਰਾਪੇ ॥੪॥੧੪॥੧੩੫॥

Nirgunī▫āre ka▫o gun kījai har nām merā mann jāpe   Sanṯ parsāḏ Nānak har bẖete man ṯan sīṯalḏẖarāpe ||4||14||135||

Please (keejai) impart awareness of (gun-u = virtue) Divine virtues (kau) to me, (nirguniaarey) the meritless one, any virtues, so that (meyra) my (man-u) mind (jaapai) remembers and obeys (har-i) Divine (naam-u) commands.

Please lead me to the guru so that fifth Nanak, the seeker, (bheyttey) meets (har-i0 the Almighty (prasaad-i0 with grace/guidance of (sant) the guru, and my (man) mind, and (tan) body are (seetal = cool) at peace and (dhraapey = satiated) happy.

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ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਸਹਜਿ ਸਮਾਇਓ ਦੇਵ ॥   ਮੋ ਕਉ ਸਤਿਗੁਰ ਭਏ ਦਇਆਲ ਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5 .  Sahj samā▫i▫o ḏev Mo ka▫o saṯgur bẖa▫e ḏa▫i▫āl ḏev ||1|| rahā▫o

Composition of the fifth Guru in Raga Gaurri. I (samaaio) remain (sahj-i) steadfastly absorbed in (deyv) the Almighty; (satigur) the true guru (bhaey) was (daiaal) kind (kau) to (mo) me, to guide. 1.

(Rahaau) dwell on this and reflect.

ਕਾਟਿ ਜੇਵਰੀ ਕੀਓ ਦਾਸਰੋ ਸੰਤਨ ਟਹਲਾਇਓ ॥   ਏਕ ਨਾਮ ਕੋ ਥੀਓ ਪੂਜਾਰੀ ਮੋ ਕਉ ਅਚਰਜੁ ਗੁਰਹਿ ਦਿਖਾਇਓ ॥੧॥

Kāt jevrī kī▫o ḏāsro sanṯan tahlā▫i▫o   Ėk nām ko thī▫o pūjārī mo ka▫o acẖraj gurėh ḏikẖā▫i▫o ||1||

The guru (kaatt-i) cut (jevri = rope) my bondage/attachment to the world-play – i.e. transitory pleasures, – (keeo) made me his (daasro = servant) follower and taught me to engage in (tahlaaio) the service of (santan) the saints – and follow them.

This way I (theeo) became (poojaari) worshipper/obedient (ko) to (eyk) One (naam = Divine virtues) of the Creator; (gurah-i) the guru (dikhaaio) showed (ko) to (mo) me (acahrj-u)) the wondrous Almighty, enabled to have vision of the Master. 1.

ਭਇਓ ਪ੍ਰਗਾਸੁ ਸਰਬ ਉਜੀਆਰਾ ਗੁਰ ਗਿਆਨੁ ਮਨਹਿ ਪ੍ਰਗਟਾਇਓ ॥   ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਪੀਓ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਅਨਭੈ ਠਹਰਾਇਓ ॥੨॥

Bẖa▫i▫o pargās sarab ujī▫ārā gur gi▫ān manėh paragtā▫i▫o   Amriṯ nām pī▫o man ṯaripṯi▫ā anbẖaiṯẖahrā▫i▫o ||2||

I was ignorant, but when (giaan-u) awareness imparted by (gur) the guru (pragttaaio = made manifest) came (manh-i) in mind, then the mind (bhaio) was (prgaas-u) enlightened, i.e. I saw the Almighty within there was (ujieeaara) light/God seen (sarab) everywhere.

(maneh) my mind (pragtaaio = manifested) received the guru’s (giaan = wisdom) teachings, I (bhaio) was (pragaas) enlightened to see (ujiaara) light – i.e. perceive presence of the Creator – (sarab= all) everywhere.

My (man-u) mind (triptiaa) satiated/happy (peeo) by drinking (ammrit) the sweet Naam, the experience of living by Naam, and (tthahraaio) became restful in state of (anbhai = without fear) fearless-ness. 2.

(Pio) by drinking the (amrit) life giving ambrosia – i.e. experiencing Divine virtues taught by the guru – my mind has (triptia) been satiated and I (thahraaio) restful in (anbhai) a state of fearlessness with the confidence of receiving Divine protection. 2.

ਮਾਨਿ ਆਗਿਆ ਸਰਬ ਸੁਖ ਪਾਏ ਦੂਖਹ ਠਾਉ ਗਵਾਇਓ ॥   ਜਉ ਸੁਪ੍ਰਸੰਨ ਭਏ ਪ੍ਰਭ ਠਾਕੁਰ ਸਭੁ ਆਨਦ ਰੂਪੁ ਦਿਖਾਇਓ ॥੩॥

Mān āgi▫ā sarab sukẖ pā▫e ḏūkẖah ṯẖā▫o gavā▫i▫o   Ja▫o suparsan bẖa▫e parabẖ ṯẖākur sabẖ ānaḏ rūpḏikẖā▫i▫o ||3||

I (paaey) have obtained (sarab) all (sukh) comforts; (dookhah) grief (maani) by obeying (aagia = orders) Divine commands; (dookhah) grief (gavaaio) has lost its (tthaao) place – i.e. my mind experiences no pain.

(Jau) when (prabh) the Creator (thaakur) my Master (bhaey) is (suprasan) pleased, IT (dikhaaio) showed me IT’s (roop-u = looks, form) manifestation of (anand) bliss) (sabh = all) everywhere – I now experience Divine bliss wherever I am. 3.

ਨਾ ਕਿਛੁ ਆਵਤ ਨਾ ਕਿਛੁ ਜਾਵਤ ਸਭੁ ਖੇਲੁ ਕੀਓ ਹਰਿ ਰਾਇਓ ॥   ਕਹੁ ਨਾਨਕ ਅਗਮ ਅਗਮ ਹੈ ਠਾਕੁਰ ਭਗਤ ਟੇਕ ਹਰਿ ਨਾਇਓ ॥੪॥੧੫॥੧੩੬॥

Nā kicẖẖ āvaṯ nā kicẖẖ jāvaṯ sabẖ kẖel kī▫o har rā▫i▫o   Kaho Nānak agam agam hai ṯẖākur bẖagaṯ tek har nā▫i▫o ||4||15||136||

The phenomenon of births and deaths does not bother me anymore. I realize that (na kichh-u) nothing (aavat = comes) is born and nothing (jaavat) dies; (sabh-u) all this is a (kheyl) play (kio = done) created by (har-i) the Creator and (raaio) Master.

Says fifth Nanak: (Thaakur) the Master (hai) is (agam agam) far beyond physical reach, (bhagat) the devotees place (tteyk) dependence on (har-i naaio) Divine virtues – i.e. they connect with the Master by recounting Divine virtues. 4. 5. 136.

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