ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਹੈ ਕੋਈ ਐਸਾ ਹਉਮੈ ਤੋਰੈ ॥ ਇਸੁ ਮੀਠੀ ਤੇ ਇਹੁ ਮਨੁ ਹੋਰੈ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5 Hai ko▫ī aisā ha▫umai ṯorai is mīṯẖī ṯe ih man horai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Hai koi) is there (koee) any one (aisa) such who (torai = breaks) kills (haumai) ego; and (horai) turns away (ih = this) his/her (man) mind from (is) this (meetthi = sweet) tempting attribute – of displaying self-importance. 1
(Rahaau) dwell on this and reflect.
ਅਗਿਆਨੀ ਮਾਨੁਖੁ ਭਇਆ ਜੋ ਨਾਹੀ ਸੋ ਲੋਰੈ ॥ ਰੈਣਿ ਅੰਧਾਰੀ ਕਾਰੀਆ ਕਵਨ ਜੁਗਤਿ ਜਿਤੁ ਭੋਰੈ ॥੧॥
Agi▫ānī mānukẖ bẖa▫i▫ā jo nāhī so lorai Raiṇ anḏẖārī kārī▫ā kavan jugaṯ jiṯ bẖorai ||1||
(Maanukh-u) a person who (bhaia) is (agiaani = ignorant) unaware of transitory nature of life, (lorai) wants things (jo) which (naahi) is not to remain, i.e. would be left behind on death.
It is like (rain andhaari) a dark night and one wonders by (kavan) what (jugat) method (bhorai = day can dawn) his/her ignorance may be removed and mind enlightened. 1.
ਭ੍ਰਮਤੋ ਭ੍ਰਮਤੋ ਹਾਰਿਆ ਅਨਿਕ ਬਿਧੀ ਕਰਿ ਟੋਰੈ ॥ ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਸਾਧਸੰਗਤਿ ਨਿਧਿ ਮੋਰੈ ॥੨॥੧੨॥੧੫੦॥
Bẖarmaṯo bẖarmaṯo hāri▫ā anik biḏẖī kar torai Kaho Nānak kirpā bẖa▫ī sāḏẖsangaṯ niḏẖ morai ||2||12||150||
I (bhramto bhramto) wandered and wandered, (ttorai/ttolai) searching in (anik) numerous (bidhi) ways, until (kripa = mercy, bhaee = happened) the Almighty led me to the guru and (morai) my mind received (nidh-i = treasure) the wealth of awareness of Naam/Divine virtues and commands, (sadhsangat-I = in company of the guru) from the guru, says fifth Nanak. 2. 12. 150.
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ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਚਿੰਤਾਮਣਿ ਕਰੁਣਾ ਮਏ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Cẖinṯāmaṇ karuṇā ma▫e ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri.
The Creator is (chintaman-i) fulfiller of wishes and (karuna maey) compassionate. 1.
(Rahaau) dwell on this and reflect.
ਦੀਨ ਦਇਆਲਾ ਪਾਰਬ੍ਰਹਮ ॥ ਜਾ ਕੈ ਸਿਮਰਣਿ ਸੁਖ ਭਏ ॥੧॥
Ḏīn ḏa▫i▫ālā pārbarahm Jā kai simraṇ sukẖ bẖa▫e ||1||
(Paarbrahm) the Supreme Spirit is (daiaala) compassionate to (deen) the poor/weak. (Ja kai) by whose (simran) remembrance/obedience (sukh) comfort/peace is (bhaey) obtained. 1.
ਅਕਾਲ ਪੁਰਖ ਅਗਾਧਿ ਬੋਧ ॥ ਸੁਨਤ ਜਸੋ ਕੋਟਿ ਅਘ ਖਏ ॥੨॥
Akāl purakẖ agāḏẖ boḏẖ Sunaṯ jaso kot agẖ kẖa▫e ||2||
(Akaal) the timeless/deathless (purakh) all pervasive Almighty is (agaadh) bottomless ocean of (bodh) knowledge i.e. hard to fathom.
(Sunat) listening to whose (jasey) glory – obeying Divine commands – (kott-i = crores) all (agh = sins) vices are (khaey = destroyed) given up. 2.
ਕਿਰਪਾ ਨਿਧਿ ਪ੍ਰਭ ਮਇਆ ਧਾਰਿ ॥ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥੩॥੧੩॥੧੫੧॥
Kirpā niḏẖ parabẖ ma▫i▫ā ḏẖār Nānak har har nām la▫e ||3||13||151||
O (prabh) Almighty, You are (kirpa nidh-i) the treasure of compassion; please (maiaa dhaar-i) be kind that I ever (laey = take) keep in mind (har-i = dispels vices) the purifying and (har-I = makes green) rejuvenating (naam) Divine virtues and commands, supplicates fifth Nanak. 3. 13. 151.
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ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥
Ga▫oṛī pūrbī mėhlā 5
Composition of the fifth Guru in Raga Gaurri, Ragini Poorbi
ਮੇਰੇ ਮਨ ਸਰਣਿ ਪ੍ਰਭੂ ਸੁਖ ਪਾਏ ॥ ਜਾ ਦਿਨਿ ਬਿਸਰੈ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ਸੋ ਦਿਨੁ ਜਾਤ ਅਜਾਏ ॥੧॥ ਰਹਾਉ ॥
Mere man saraṇ parabẖū sukẖ pā▫e Jā ḏin bisrai parān sukẖ▫ḏāṯa so ḏin jāṯ ajā▫e ||1|| rahā▫o
(Meyrey) my (man) mind, one (paaey) obtains (sukh) comfort/pace (saran-i = sanctuary) with care and obedience of (prabhoo) the Almighty. (Din-i) the day/time commands of the Almighty, (sukhdaata) giver of peace for (praan) life (bisrai) are forgotten, (so) that (din-u) day/time (jaat) goes (ajaaey) in vain – and one falls prey to vices. 1.
(Rahaau) dwell on this and reflect.
ਏਕ ਰੈਣ ਕੇ ਪਾਹੁਨ ਤੁਮ ਆਏ ਬਹੁ ਜੁਗ ਆਸ ਬਧਾਏ ॥ ਗ੍ਰਿਹ ਮੰਦਰ ਸੰਪੈ ਜੋ ਦੀਸੈ ਜਿਉ ਤਰਵਰ ਕੀ ਛਾਏ ॥੧॥
Ėk raiṇ ke pāhun ṯum ā▫e baho jug ās baḏẖā▫e Garih manḏar sampai jo ḏīsai ji▫o ṯarvar kī cẖẖā▫e ||1||
We (aaey) come to the world like (paahun) guests for (eyk) one (rain) night – i.e. life is transitory – but (aas badhaaey) hope to stay for (bah-u) many (jug) ages.
Remember, (grih) houses/family, (mandar) mansions and (sampai) wealth, (jo) which we (deesai) see are transitory (jiau) like (chhaaey) shade of (tarvar) trees. 1.
ਤਨੁ ਮੇਰਾ ਸੰਪੈ ਸਭ ਮੇਰੀ ਬਾਗ ਮਿਲਖ ਸਭ ਜਾਏ ॥ ਦੇਵਨਹਾਰਾ ਬਿਸਰਿਓ ਠਾਕੁਰੁ ਖਿਨ ਮਹਿ ਹੋਤ ਪਰਾਏ ॥੨॥
Ŧan merā sampai sabẖ merī bāg milakẖ sabẖ jā▫e Ḏevanhārā bisri▫o ṯẖākur kẖin mėh hoṯ parā▫e ||2||
One says (meyra) my (tan-u) the body, (sabh) all (sampai) wealth, (bag) gardens, (milakh) property is (meyri) mine. With these attachments (tthaakur-u) the Master (deyvanhaara = giver) who gave these (bisrio) is forgotten, but all these (hot) become/belong to (praaey) others, i.e. are left behind on death, and then one repents. 2.
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ਪਹਿਰੈ ਬਾਗਾ ਕਰਿ ਇਸਨਾਨਾ ਚੋਆ ਚੰਦਨ ਲਾਏ ॥ ਨਿਰਭਉ ਨਿਰੰਕਾਰ ਨਹੀ ਚੀਨਿਆ ਜਿਉ ਹਸਤੀ ਨਾਵਾਏ ॥੩॥
Pahirai bāgā kar isnānā cẖo▫ā cẖanḏan lā▫e Nirbẖa▫o nirankār nahī cẖīni▫ā ji▫o hasṯī nāvā▫e ||3||
A person (kar-i) takes (isnaana) bath, (pahrai) wears (baagaa = white) spotless clothes and (laaey) applies (choaa = distillates) scents and (chandan) sandalwood pate on the body.
If s/he does not (cheeniaa = recognize) acknowledge and obey (nirbhau = fearless, answerable to none) the highest (nirankaar) Formless Almighty, she is like (naavaaey) bathing (hasti) an elephant – who throws dust on itself after the bath. 3.
ਜਉ ਹੋਇ ਕ੍ਰਿਪਾਲ ਤ ਸਤਿਗੁਰੁ ਮੇਲੈ ਸਭਿ ਸੁਖ ਹਰਿ ਕੇ ਨਾਏ ॥ ਮੁਕਤੁ ਭਇਆ ਬੰਧਨ ਗੁਰਿ ਖੋਲੇ ਜਨ ਨਾਨਕ ਹਰਿ
ਗੁਣ ਗਾਏ ॥੪॥੧੪॥੧੫੨॥
Ja▫o ho▫e kirpāl ṯa saṯgur melai sabẖ sukẖ har ke nā▫e Mukaṯ bẖa▫i▫ā banḏẖan gur kẖole jan Nānak har guṇ gā▫e ||4||14||152||
(Jau) if the Almighty (hoey) is (kripaal) kind (ta) then IT (meylai) leads to (satigur) the true guru – who guides to live (naaey) by Naam/commands of (har-i) the Almighty and then one experiences (sabh-i) all comforts, i.e. all wishes are fulfilled.
(Gur-i) the guru (kholey = opens) breaks (bandhan) bonds/attachment to the world-play of wealth and relatives – and one (gaaey = sings) praises/emulates (gun) virtues of (har-i) the Almighty, says (jan) humble fifth Nanak. 4. 14. 152.
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ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥ ਮੇਰੇ ਮਨ ਗੁਰੁ ਗੁਰੁ ਗੁਰੁ ਸਦ ਕਰੀਐ ॥ ਰਤਨ ਜਨਮੁ ਸਫਲੁ ਗੁਰਿ ਕੀਆ ਦਰਸਨ ਕਉ
ਬਲਿਹਰੀਐ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī pūrbī mėhlā 5. Mere man gur gur gur saḏ karī▫ai Raṯan janam safal gur kī▫ā ḏarsan ka▫o baliharī▫ai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Meyrey) my (man) mind, we should (sad0 ever (kreeai = do) keep in mind (gur-u gar-u gur-u = guru – thrice) teachings of the guru. (Gur-i) the guru (keeaa) makes (ratan = jewel) the valuable (janam-u) human birth (saphal-u) fruitful – by enabling to conform to Naam/Divine virtues and commands, and find the Almighty; we should (balihareeai = be sacrifice) kill ego and do everything (kat) to (darsan = sight) find and follow the guru. 1.
(Rahaau) dwell on this and reflect.
ਜੇਤੇ ਸਾਸ ਗ੍ਰਾਸ ਮਨੁ ਲੇਤਾ ਤੇਤੇ ਹੀ ਗੁਨ ਗਾਈਐ ॥ ਜਉ ਹੋਇ ਦੈਆਲੁ ਸਤਿਗੁਰੁ ਅਪੁਨਾ ਤਾ ਇਹ ਮਤਿ ਬੁਧਿ ਪਾਈਐ ॥੧॥
Jeṯe sās garās man leṯā ṯeṯe hī gun gā▫ī▫ai Ja▫o ho▫e ḏai▫āl saṯgur apunā ṯā ih maṯ buḏẖ pā▫ī▫ai ||1||
O (man-u = mind) human being, we should (gaaeeai = sing) praise (gun) virtues of the Creator (teytey) as many times (jeytey) as we (leyta) take, i.e. with every (saas) breaths and (graas) morsel/bite of food.
This (mat-i) good sense (paaeeai) comes to (budhyi) the intellect/mind (jau) when (apna = own) one’s (satigur-u) true guru is (daiaal-u) kind to guide. 1.
Note: On death, the souls which have obeyed Divine commands merge with the Creator, while those which have gone their own way and committed vices are detained by the (jam) Divine justice death and sent to reincarnate. This is the context to the next verse.
ਮੇਰੇ ਮਨ ਨਾਮਿ ਲਏ ਜਮ ਬੰਧ ਤੇ ਛੂਟਹਿ ਸਰਬ ਸੁਖਾ ਸੁਖ ਪਾਈਐ ॥ ਸੇਵਿ ਸੁਆਮੀ ਸਤਿਗੁਰੁ ਦਾਤਾ ਮਨ ਬੰਛਤ ਫਲ ਆਈਐ ॥੨॥
Mere man nām la▫e jam banḏẖ ṯe cẖẖūtėh sarab sukẖā sukẖ pā▫ī▫ai Sev su▫āmī saṯgur ḏāṯā man bancẖẖaṯ fal ā▫ī▫ai ||2||
O (meyrey) my (man) mind one (chhoottah-i) remains free (tey) from (bandh) noose of (jam) Divine justice (laey = taking) by keeping in mind/obeying (naam-i) commands of the Creator; and (peeaaeeai) obtaining (sukh) comfort of (srab) all (sukhaa) comforts – union with the Creator and not being subjected to rebirth.
(Seyv-i = service) obedience of (suaami) the Master, (daataa) the benevolent/kind (satigur-u) true guru, one (paaeeai) obtains (phal = fruit) fulfilment of (banchhat) wishes of (man) the mind. 2.
ਨਾਮੁ ਇਸਟੁ ਮੀਤ ਸੁਤ ਕਰਤਾ ਮਨ ਸੰਗਿ ਤੁਹਾਰੈ ਚਾਲੈ ॥ ਕਰਿ ਸੇਵਾ ਸਤਿਗੁਰ ਅਪੁਨੇ ਕੀ ਗੁਰ ਤੇ ਪਾਈਐ ਪਾਲੈ ॥੩॥
Nām isat mīṯ suṯ karṯā man sang ṯuhārai cẖālai Kar sevā saṯgur apune kī gur ṯe pā▫ī▫ai pālai ||3||
One should see (naam-u) virtues of (karta) the Creator as your (istt-u) dear one, (meet) friend and (sut = sons) children – they can help in life – but Naam (chaalai) goes (sang-i) with (tuhaarai) with you to the hereafter also.
Awareness of Naam (paaeeai) is received (paalai) in the lap (tey) from (gur) the guru, so one should (kar-i = do, seyva = service) comply with instructions of (apuney) one’s (satigur) true guru. 3.
ਗੁਰਿ ਕਿਰਪਾਲਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਬਿਨਸੇ ਸਰਬ ਅੰਦੇਸਾ ॥ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਕੀਰਤਨਿ ਮਿਟਿਓ ਸਗਲ ਕਲੇਸਾ ॥੪॥੧੫॥੧੫੩॥
Gur kirpāl kirpā parabẖ ḏẖārī binse sarab anḏesā Nānak sukẖ pā▫i▫ā har kīrṯan miti▫o sagal kalesā ||4||15||153||
When one obeys what is taught (kripaal-i) by the kind (gur-i) guru, (prabh-i) the Almighty (dhaari) bestows (kripa) grace, – and one shuns transgressions, then (sarab) all (andeysa) apprehensions (binsy) are destroyed.
One (paaiaa) obtains (sukh-u) peace (keertan-i) by praising/emulating virtues of (har-i) the Almighty, and (sagal) all (kaleysa) strives (mittio = erased) are obviated, says fifth Nanak. 4. 15. 153.
ਰਾਗੁ ਗਉੜੀ ਮਹਲਾ ੫ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg ga▫oṛī mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ
Composition of the fifth Guru in Raga Gaurri. Invoking the One all-pervasive Creator who may be known with the grace of the true guru
ਤ੍ਰਿਸਨਾ ਬਿਰਲੇ ਹੀ ਕੀ ਬੁਝੀ ਹੇ ॥੧॥ ਰਹਾਉ ॥
Ŧarisnā birle hī kī bujẖī he ||1|| rahā▫o
The fire of (trisna) craving/desires (hey) is (bujhi) quenched of (birley) some rare person (hi) only.
(Rahaau) dwell on this and reflect.
The following verses give examples of the types of craving.
ਕੋਟਿ ਜੋਰੇ ਲਾਖ ਕ੍ਰੋਰੇ ਮਨੁ ਨ ਹੋਰੇ ॥ ਪਰੈ ਪਰੈ ਹੀ ਕਉ ਲੁਝੀ ਹੇ ॥੧॥
Kot jore lākẖ krore man na hore Parai parai hī ka▫o lujẖī he ||1||
One (jorey) gathers wealth worth lakhs and crores, but does not (horey) restrain (man-u) the mind – from desiring more. It remains (lujhi hey) fights (kau) for (parai) going farther and (parai) farther, i.e. wants more and more. 1.
ਸੁੰਦਰ ਨਾਰੀ ਅਨਿਕ ਪਰਕਾਰੀ ਪਰ ਗ੍ਰਿਹ ਬਿਕਾਰੀ ॥ ਬੁਰਾ ਭਲਾ ਨਹੀ ਸੁਝੀ ਹੇ ॥੨॥
Sunḏar nārī anik parkārī par garih bikārī Burā bẖalā nahī sujẖī he ||2||
He eyes (sundar) beautiful (naari) women (anik) of numerous (parkaari) types and commits (bikaari) evil with (par) others’ (grih = family) women; does not (sujhi) realize what is (buraa) bad or (bhalaa) good. 2.
ਅਨਿਕ ਬੰਧਨ ਮਾਇਆ ਭਰਮਤੁ ਭਰਮਾਇਆ ਗੁਣ ਨਿਧਿ ਨਹੀ ਗਾਇਆ ॥ ਮਨ ਬਿਖੈ ਹੀ ਮਹਿ ਲੁਝੀ ਹੇ ॥੩॥
Anik banḏẖan mā▫i▫ā bẖarmaṯ bẖarmā▫i▫ā guṇ niḏẖ nahī gā▫i▫ā Man bikẖai hī mėh lujẖī he ||3||
One thus remains in (anik) numerous types of (bandhan= fetters) temptations in (maaia) the world-play (bharmaaiaa) misled by (bharmat-u) delusion; s/he (nahi) does not ever (gaaia = sing) remember the Creator, (gun nidh = treasure of virtues) the source of all virtues; his/her mind ever remains (lujhi) involved (mah-i) in (bikhai) vices. 3.
ਜਾ ਕਉ ਰੇ ਕਿਰਪਾ ਕਰੈ ਜੀਵਤ ਸੋਈ ਮਰੈ ਸਾਧਸੰਗਿ ਮਾਇਆ ਤਰੈ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਦਰਿ ਹਰਿ ਸਿਝੀ ਹੇ ॥੪॥੧॥੧੫੪॥
Jā ka▫o re kirpā karai jīvaṯ so▫ī marai sāḏẖsang mā▫i▫ā ṯarai Nānak so jan ḏar har sijẖī he ||4||1||154||
(Ja kau) one on whom the Almighty (kirpa karai) bestows grace, (soee) only that person (jeevat marai) is living dead i.e. breaks attachment to the world-play and (tarai) gets across (maaia) the world-ocean.
(So) such (jan-u) a person (hey) is (sijhi) successful (dar-i) in court of (har-i) the Almighty, i.e. unites with the Creator, says fifth Nanak. 4. 1. 154
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ਗਉੜੀ ਮਹਲਾ ੫ ॥
ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5
Sabẖhū ko ras har ho ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Sabhahoo ko) everyone has (ras-u = taste) liking/devotion to (har-i) the Almighty.
(Rahaau) dwell on this and reflect.
ਕਾਹੂ ਜੋਗ ਕਾਹੂ ਭੋਗ ਕਾਹੂ ਗਿਆਨ ਕਾਹੂ ਧਿਆਨ ॥ ਕਾਹੂ ਹੋ ਡੰਡ ਧਰਿ ਹੋ ॥੧॥
Kāhū jog kāhū bẖog kāhū gi▫ān kāhū ḏẖi▫ān Kāhū ho dand ḏẖar ho ||1||
(Kaahoo) some practice (jog) methods of (jog) yogis, (kahoo) some (bhog) offer food for the deity, some read scriptures for (giaan) knowledge, some (dhiaan) contemplate. Some (dhar-i) carry (ddandd) staff in hand. 1.
ਕਾਹੂ ਜਾਪ ਕਾਹੂ ਤਾਪ ਕਾਹੂ ਪੂਜਾ ਹੋਮ ਨੇਮ ॥ ਕਾਹੂ ਹੋ ਗਉਨੁ ਕਰਿ ਹੋ ॥੨॥
Kāhū jāp kāhū ṯāp kāhū pūjā hom nem Kāhū ho ga▫un kar ho ||2||
Some do (jaap) chanting of mantras, some observe (taap) austerities, some perform (Pooja) worship, some perform (hom/havan) fire sacrifices and some (neym) perform regular rituals. Some (gaun-u kar-i ho) wander searching for God. 2.
remembering Divine virtues, some by (taap) by hard rituals, some by (pooja) worship with flowers and incense etc., some do it by performing (home, havan) rituals with sacrificial fires and others by (nem) regular practices; some (gaun kar) keep wandering the earth. 2.
ਕਾਹੂ ਤੀਰ ਕਾਹੂ ਨੀਰ ਕਾਹੂ ਬੇਦ ਬੀਚਾਰ ॥ ਨਾਨਕਾ ਭਗਤਿ ਪ੍ਰਿਅ ਹੋ ॥੩॥੨॥੧੫੫॥
Kāhū ṯīr kāhū nīr kāhū beḏ bīcẖār Nānkā bẖagaṯ pari▫a ho ||3||2||155||
Some go to (teer) river banks for baths and some to (neer = water) stand in water and pray; some eechaar) reflect on the (beyd = Vedas) scriptures.
But (bhagat-i) dedication/obedience (ho) is (pria) dear to the Almighty, says fifth Nanak. 3. 2. 155.
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ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਗੁਨ ਕੀਰਤਿ ਨਿਧਿ ਮੋਰੀ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Gun kīraṯ niḏẖ morī ||1|| rahā▫o
My Creator, (keerat-i) praising Your (gun) virtues is my (nidh-i = treasure) wealth. 1.
(Rahaau) dwell on this and reflect.
ਤੂੰਹੀ ਰਸ ਤੂੰਹੀ ਜਸ ਤੂੰਹੀ ਰੂਪ ਤੂਹੀ ਰੰਗ ॥ ਆਸ ਓਟ ਪ੍ਰਭ ਤੋਰੀ ॥੧॥
Ŧūʼnhī ras ṯūʼnhī jas ṯūʼnhī rūp ṯūhī rang. Ās ot parabẖ ṯorī ||1||
Composition of the fifth Guru in Raga Gaurri. Being (toohi = you) Your devotee is my (ras) joy, (jas) glory, (roop) good looks and (rang) making merry. I rely on (tori) Your hope/support and (ott) protection. 1.
ਤੂਹੀ ਮਾਨ ਤੂੰਹੀ ਧਾਨ ਤੂਹੀ ਪਤਿ ਤੂਹੀ ਪ੍ਰਾਨ ॥ ਗੁਰਿ ਤੂਟੀ ਲੈ ਜੋਰੀ ॥੨॥
Ŧūhī mān ṯūʼnhī ḏẖān ṯūhī paṯ ṯūhī parān Gur ṯūtī lai jorī ||2||
Being Your devotee is my (maan) status, (dhaan) wealth, (pat-i) honor, and (praan) very life. My connection with you had (tootti) broken; the guru (lai) brought and (jori) connected with You. 2.
ਤੂਹੀ ਗ੍ਰਿਹਿ ਤੂਹੀ ਬਨਿ ਤੂਹੀ ਗਾਉ ਤੂਹੀ ਸੁਨਿ ॥ ਹੈ ਨਾਨਕ ਨੇਰ ਨੇਰੀ ॥੩॥੩॥੧੫੬॥
Ŧūhī garihi ṯūhī ban ṯūhī gā▫o ṯūhī sun Hai Nānak ner nerī ||3||3||156||
(Toohi) You are with me (grih-i) home, (ban-i) jungles, (gaaon = village) habitats and (sun-i) deserted places; You are (neyr) nearer than the (neyri) nearest- You are within me. 3. 3. 156.
ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਹੈ ਕੋਈ ਐਸਾ ਹਉਮੈ ਤੋਰੈ ॥ ਇਸੁ ਮੀਠੀ ਤੇ ਇਹੁ ਮਨੁ ਹੋਰੈ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5 Hai ko▫ī aisā ha▫umai ṯorai is mīṯẖī ṯe ih man horai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Hai koi) is there (koee) any one (aisa) such who (torai = breaks) kills (haumai) ego; and (horai) turns away (ih = this) his/her (man) mind from (is) this (meetthi = sweet) tempting attribute – of displaying self-importance. 1
(Rahaau) dwell on this and reflect.
ਅਗਿਆਨੀ ਮਾਨੁਖੁ ਭਇਆ ਜੋ ਨਾਹੀ ਸੋ ਲੋਰੈ ॥ ਰੈਣਿ ਅੰਧਾਰੀ ਕਾਰੀਆ ਕਵਨ ਜੁਗਤਿ ਜਿਤੁ ਭੋਰੈ ॥੧॥
Agi▫ānī mānukẖ bẖa▫i▫ā jo nāhī so lorai Raiṇ anḏẖārī kārī▫ā kavan jugaṯ jiṯ bẖorai ||1||
(Maanukh-u) a person who (bhaia) is (agiaani = ignorant) unaware of transitory nature of life, (lorai) wants things (jo) which (naahi) is not to remain, i.e. would be left behind on death.
It is like (rain andhaari) a dark night and one wonders by (kavan) what (jugat) method (bhorai = day can dawn) his/her ignorance may be removed and mind enlightened. 1.
ਭ੍ਰਮਤੋ ਭ੍ਰਮਤੋ ਹਾਰਿਆ ਅਨਿਕ ਬਿਧੀ ਕਰਿ ਟੋਰੈ ॥ ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਸਾਧਸੰਗਤਿ ਨਿਧਿ ਮੋਰੈ ॥੨॥੧੨॥੧੫੦॥
Bẖarmaṯo bẖarmaṯo hāri▫ā anik biḏẖī kar torai Kaho Nānak kirpā bẖa▫ī sāḏẖsangaṯ niḏẖ morai ||2||12||150||
I (bhramto bhramto) wandered and wandered, (ttorai/ttolai) searching in (anik) numerous (bidhi) ways, until (kripa = mercy, bhaee = happened) the Almighty led me to the guru and (morai) my mind received (nidh-i = treasure) the wealth of awareness of Naam/Divine virtues and commands, (sadhsangat-I = in company of the guru) from the guru, says fifth Nanak. 2. 12. 150.
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ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਚਿੰਤਾਮਣਿ ਕਰੁਣਾ ਮਏ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Cẖinṯāmaṇ karuṇā ma▫e ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri.
The Creator is (chintaman-i) fulfiller of wishes and (karuna maey) compassionate. 1.
(Rahaau) dwell on this and reflect.
ਦੀਨ ਦਇਆਲਾ ਪਾਰਬ੍ਰਹਮ ॥ ਜਾ ਕੈ ਸਿਮਰਣਿ ਸੁਖ ਭਏ ॥੧॥
Ḏīn ḏa▫i▫ālā pārbarahm Jā kai simraṇ sukẖ bẖa▫e ||1||
(Paarbrahm) the Supreme Spirit is (daiaala) compassionate to (deen) the poor/weak. (Ja kai) by whose (simran) remembrance/obedience (sukh) comfort/peace is (bhaey) obtained. 1.
ਅਕਾਲ ਪੁਰਖ ਅਗਾਧਿ ਬੋਧ ॥ ਸੁਨਤ ਜਸੋ ਕੋਟਿ ਅਘ ਖਏ ॥੨॥
Akāl purakẖ agāḏẖ boḏẖ Sunaṯ jaso kot agẖ kẖa▫e ||2||
(Akaal) the timeless/deathless (purakh) all pervasive Almighty is (agaadh) bottomless ocean of (bodh) knowledge i.e. hard to fathom.
(Sunat) listening to whose (jasey) glory – obeying Divine commands – (kott-i = crores) all (agh = sins) vices are (khaey = destroyed) given up. 2.
ਕਿਰਪਾ ਨਿਧਿ ਪ੍ਰਭ ਮਇਆ ਧਾਰਿ ॥ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥੩॥੧੩॥੧੫੧॥
Kirpā niḏẖ parabẖ ma▫i▫ā ḏẖār Nānak har har nām la▫e ||3||13||151||
O (prabh) Almighty, You are (kirpa nidh-i) the treasure of compassion; please (maiaa dhaar-i) be kind that I ever (laey = take) keep in mind (har-i = dispels vices) the purifying and (har-I = makes green) rejuvenating (naam) Divine virtues and commands, supplicates fifth Nanak. 3. 13. 151.
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ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥
Ga▫oṛī pūrbī mėhlā 5
Composition of the fifth Guru in Raga Gaurri, Ragini Poorbi
ਮੇਰੇ ਮਨ ਸਰਣਿ ਪ੍ਰਭੂ ਸੁਖ ਪਾਏ ॥ ਜਾ ਦਿਨਿ ਬਿਸਰੈ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ਸੋ ਦਿਨੁ ਜਾਤ ਅਜਾਏ ॥੧॥ ਰਹਾਉ ॥
Mere man saraṇ parabẖū sukẖ pā▫e Jā ḏin bisrai parān sukẖ▫ḏāṯa so ḏin jāṯ ajā▫e ||1|| rahā▫o
(Meyrey) my (man) mind, one (paaey) obtains (sukh) comfort/pace (saran-i = sanctuary) with care and obedience of (prabhoo) the Almighty. (Din-i) the day/time commands of the Almighty, (sukhdaata) giver of peace for (praan) life (bisrai) are forgotten, (so) that (din-u) day/time (jaat) goes (ajaaey) in vain – and one falls prey to vices. 1.
(Rahaau) dwell on this and reflect.
ਏਕ ਰੈਣ ਕੇ ਪਾਹੁਨ ਤੁਮ ਆਏ ਬਹੁ ਜੁਗ ਆਸ ਬਧਾਏ ॥ ਗ੍ਰਿਹ ਮੰਦਰ ਸੰਪੈ ਜੋ ਦੀਸੈ ਜਿਉ ਤਰਵਰ ਕੀ ਛਾਏ ॥੧॥
Ėk raiṇ ke pāhun ṯum ā▫e baho jug ās baḏẖā▫e Garih manḏar sampai jo ḏīsai ji▫o ṯarvar kī cẖẖā▫e ||1||
We (aaey) come to the world like (paahun) guests for (eyk) one (rain) night – i.e. life is transitory – but (aas badhaaey) hope to stay for (bah-u) many (jug) ages.
Remember, (grih) houses/family, (mandar) mansions and (sampai) wealth, (jo) which we (deesai) see are transitory (jiau) like (chhaaey) shade of (tarvar) trees. 1.
ਤਨੁ ਮੇਰਾ ਸੰਪੈ ਸਭ ਮੇਰੀ ਬਾਗ ਮਿਲਖ ਸਭ ਜਾਏ ॥ ਦੇਵਨਹਾਰਾ ਬਿਸਰਿਓ ਠਾਕੁਰੁ ਖਿਨ ਮਹਿ ਹੋਤ ਪਰਾਏ ॥੨॥
Ŧan merā sampai sabẖ merī bāg milakẖ sabẖ jā▫e Ḏevanhārā bisri▫o ṯẖākur kẖin mėh hoṯ parā▫e ||2||
One says (meyra) my (tan-u) the body, (sabh) all (sampai) wealth, (bag) gardens, (milakh) property is (meyri) mine. With these attachments (tthaakur-u) the Master (deyvanhaara = giver) who gave these (bisrio) is forgotten, but all these (hot) become/belong to (praaey) others, i.e. are left behind on death, and then one repents. 2.
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ਪਹਿਰੈ ਬਾਗਾ ਕਰਿ ਇਸਨਾਨਾ ਚੋਆ ਚੰਦਨ ਲਾਏ ॥ ਨਿਰਭਉ ਨਿਰੰਕਾਰ ਨਹੀ ਚੀਨਿਆ ਜਿਉ ਹਸਤੀ ਨਾਵਾਏ ॥੩॥
Pahirai bāgā kar isnānā cẖo▫ā cẖanḏan lā▫e Nirbẖa▫o nirankār nahī cẖīni▫ā ji▫o hasṯī nāvā▫e ||3||
A person (kar-i) takes (isnaana) bath, (pahrai) wears (baagaa = white) spotless clothes and (laaey) applies (choaa = distillates) scents and (chandan) sandalwood pate on the body.
If s/he does not (cheeniaa = recognize) acknowledge and obey (nirbhau = fearless, answerable to none) the highest (nirankaar) Formless Almighty, she is like (naavaaey) bathing (hasti) an elephant – who throws dust on itself after the bath. 3.
ਜਉ ਹੋਇ ਕ੍ਰਿਪਾਲ ਤ ਸਤਿਗੁਰੁ ਮੇਲੈ ਸਭਿ ਸੁਖ ਹਰਿ ਕੇ ਨਾਏ ॥ ਮੁਕਤੁ ਭਇਆ ਬੰਧਨ ਗੁਰਿ ਖੋਲੇ ਜਨ ਨਾਨਕ ਹਰਿ
ਗੁਣ ਗਾਏ ॥੪॥੧੪॥੧੫੨॥
Ja▫o ho▫e kirpāl ṯa saṯgur melai sabẖ sukẖ har ke nā▫e Mukaṯ bẖa▫i▫ā banḏẖan gur kẖole jan Nānak har guṇ gā▫e ||4||14||152||
(Jau) if the Almighty (hoey) is (kripaal) kind (ta) then IT (meylai) leads to (satigur) the true guru – who guides to live (naaey) by Naam/commands of (har-i) the Almighty and then one experiences (sabh-i) all comforts, i.e. all wishes are fulfilled.
(Gur-i) the guru (kholey = opens) breaks (bandhan) bonds/attachment to the world-play of wealth and relatives – and one (gaaey = sings) praises/emulates (gun) virtues of (har-i) the Almighty, says (jan) humble fifth Nanak. 4. 14. 152.
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ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥ ਮੇਰੇ ਮਨ ਗੁਰੁ ਗੁਰੁ ਗੁਰੁ ਸਦ ਕਰੀਐ ॥ ਰਤਨ ਜਨਮੁ ਸਫਲੁ ਗੁਰਿ ਕੀਆ ਦਰਸਨ ਕਉ
ਬਲਿਹਰੀਐ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī pūrbī mėhlā 5. Mere man gur gur gur saḏ karī▫ai Raṯan janam safal gur kī▫ā ḏarsan ka▫o baliharī▫ai ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Meyrey) my (man) mind, we should (sad0 ever (kreeai = do) keep in mind (gur-u gar-u gur-u = guru – thrice) teachings of the guru. (Gur-i) the guru (keeaa) makes (ratan = jewel) the valuable (janam-u) human birth (saphal-u) fruitful – by enabling to conform to Naam/Divine virtues and commands, and find the Almighty; we should (balihareeai = be sacrifice) kill ego and do everything (kat) to (darsan = sight) find and follow the guru. 1.
(Rahaau) dwell on this and reflect.
ਜੇਤੇ ਸਾਸ ਗ੍ਰਾਸ ਮਨੁ ਲੇਤਾ ਤੇਤੇ ਹੀ ਗੁਨ ਗਾਈਐ ॥ ਜਉ ਹੋਇ ਦੈਆਲੁ ਸਤਿਗੁਰੁ ਅਪੁਨਾ ਤਾ ਇਹ ਮਤਿ ਬੁਧਿ ਪਾਈਐ ॥੧॥
Jeṯe sās garās man leṯā ṯeṯe hī gun gā▫ī▫ai Ja▫o ho▫e ḏai▫āl saṯgur apunā ṯā ih maṯ buḏẖ pā▫ī▫ai ||1||
O (man-u = mind) human being, we should (gaaeeai = sing) praise (gun) virtues of the Creator (teytey) as many times (jeytey) as we (leyta) take, i.e. with every (saas) breaths and (graas) morsel/bite of food.
This (mat-i) good sense (paaeeai) comes to (budhyi) the intellect/mind (jau) when (apna = own) one’s (satigur-u) true guru is (daiaal-u) kind to guide. 1.
Note: On death, the souls which have obeyed Divine commands merge with the Creator, while those which have gone their own way and committed vices are detained by the (jam) Divine justice death and sent to reincarnate. This is the context to the next verse.
ਮੇਰੇ ਮਨ ਨਾਮਿ ਲਏ ਜਮ ਬੰਧ ਤੇ ਛੂਟਹਿ ਸਰਬ ਸੁਖਾ ਸੁਖ ਪਾਈਐ ॥ ਸੇਵਿ ਸੁਆਮੀ ਸਤਿਗੁਰੁ ਦਾਤਾ ਮਨ ਬੰਛਤ ਫਲ ਆਈਐ ॥੨॥
Mere man nām la▫e jam banḏẖ ṯe cẖẖūtėh sarab sukẖā sukẖ pā▫ī▫ai Sev su▫āmī saṯgur ḏāṯā man bancẖẖaṯ fal ā▫ī▫ai ||2||
O (meyrey) my (man) mind one (chhoottah-i) remains free (tey) from (bandh) noose of (jam) Divine justice (laey = taking) by keeping in mind/obeying (naam-i) commands of the Creator; and (peeaaeeai) obtaining (sukh) comfort of (srab) all (sukhaa) comforts – union with the Creator and not being subjected to rebirth.
(Seyv-i = service) obedience of (suaami) the Master, (daataa) the benevolent/kind (satigur-u) true guru, one (paaeeai) obtains (phal = fruit) fulfilment of (banchhat) wishes of (man) the mind. 2.
ਨਾਮੁ ਇਸਟੁ ਮੀਤ ਸੁਤ ਕਰਤਾ ਮਨ ਸੰਗਿ ਤੁਹਾਰੈ ਚਾਲੈ ॥ ਕਰਿ ਸੇਵਾ ਸਤਿਗੁਰ ਅਪੁਨੇ ਕੀ ਗੁਰ ਤੇ ਪਾਈਐ ਪਾਲੈ ॥੩॥
Nām isat mīṯ suṯ karṯā man sang ṯuhārai cẖālai Kar sevā saṯgur apune kī gur ṯe pā▫ī▫ai pālai ||3||
One should see (naam-u) virtues of (karta) the Creator as your (istt-u) dear one, (meet) friend and (sut = sons) children – they can help in life – but Naam (chaalai) goes (sang-i) with (tuhaarai) with you to the hereafter also.
Awareness of Naam (paaeeai) is received (paalai) in the lap (tey) from (gur) the guru, so one should (kar-i = do, seyva = service) comply with instructions of (apuney) one’s (satigur) true guru. 3.
ਗੁਰਿ ਕਿਰਪਾਲਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਬਿਨਸੇ ਸਰਬ ਅੰਦੇਸਾ ॥ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਕੀਰਤਨਿ ਮਿਟਿਓ ਸਗਲ ਕਲੇਸਾ ॥੪॥੧੫॥੧੫੩॥
Gur kirpāl kirpā parabẖ ḏẖārī binse sarab anḏesā Nānak sukẖ pā▫i▫ā har kīrṯan miti▫o sagal kalesā ||4||15||153||
When one obeys what is taught (kripaal-i) by the kind (gur-i) guru, (prabh-i) the Almighty (dhaari) bestows (kripa) grace, – and one shuns transgressions, then (sarab) all (andeysa) apprehensions (binsy) are destroyed.
One (paaiaa) obtains (sukh-u) peace (keertan-i) by praising/emulating virtues of (har-i) the Almighty, and (sagal) all (kaleysa) strives (mittio = erased) are obviated, says fifth Nanak. 4. 15. 153.
ਰਾਗੁ ਗਉੜੀ ਮਹਲਾ ੫ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg ga▫oṛī mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ
Composition of the fifth Guru in Raga Gaurri. Invoking the One all-pervasive Creator who may be known with the grace of the true guru
ਤ੍ਰਿਸਨਾ ਬਿਰਲੇ ਹੀ ਕੀ ਬੁਝੀ ਹੇ ॥੧॥ ਰਹਾਉ ॥
Ŧarisnā birle hī kī bujẖī he ||1|| rahā▫o
The fire of (trisna) craving/desires (hey) is (bujhi) quenched of (birley) some rare person (hi) only.
(Rahaau) dwell on this and reflect.
The following verses give examples of the types of craving.
ਕੋਟਿ ਜੋਰੇ ਲਾਖ ਕ੍ਰੋਰੇ ਮਨੁ ਨ ਹੋਰੇ ॥ ਪਰੈ ਪਰੈ ਹੀ ਕਉ ਲੁਝੀ ਹੇ ॥੧॥
Kot jore lākẖ krore man na hore Parai parai hī ka▫o lujẖī he ||1||
One (jorey) gathers wealth worth lakhs and crores, but does not (horey) restrain (man-u) the mind – from desiring more. It remains (lujhi hey) fights (kau) for (parai) going farther and (parai) farther, i.e. wants more and more. 1.
ਸੁੰਦਰ ਨਾਰੀ ਅਨਿਕ ਪਰਕਾਰੀ ਪਰ ਗ੍ਰਿਹ ਬਿਕਾਰੀ ॥ ਬੁਰਾ ਭਲਾ ਨਹੀ ਸੁਝੀ ਹੇ ॥੨॥
Sunḏar nārī anik parkārī par garih bikārī Burā bẖalā nahī sujẖī he ||2||
He eyes (sundar) beautiful (naari) women (anik) of numerous (parkaari) types and commits (bikaari) evil with (par) others’ (grih = family) women; does not (sujhi) realize what is (buraa) bad or (bhalaa) good. 2.
ਅਨਿਕ ਬੰਧਨ ਮਾਇਆ ਭਰਮਤੁ ਭਰਮਾਇਆ ਗੁਣ ਨਿਧਿ ਨਹੀ ਗਾਇਆ ॥ ਮਨ ਬਿਖੈ ਹੀ ਮਹਿ ਲੁਝੀ ਹੇ ॥੩॥
Anik banḏẖan mā▫i▫ā bẖarmaṯ bẖarmā▫i▫ā guṇ niḏẖ nahī gā▫i▫ā Man bikẖai hī mėh lujẖī he ||3||
One thus remains in (anik) numerous types of (bandhan= fetters) temptations in (maaia) the world-play (bharmaaiaa) misled by (bharmat-u) delusion; s/he (nahi) does not ever (gaaia = sing) remember the Creator, (gun nidh = treasure of virtues) the source of all virtues; his/her mind ever remains (lujhi) involved (mah-i) in (bikhai) vices. 3.
ਜਾ ਕਉ ਰੇ ਕਿਰਪਾ ਕਰੈ ਜੀਵਤ ਸੋਈ ਮਰੈ ਸਾਧਸੰਗਿ ਮਾਇਆ ਤਰੈ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਦਰਿ ਹਰਿ ਸਿਝੀ ਹੇ ॥੪॥੧॥੧੫੪॥
Jā ka▫o re kirpā karai jīvaṯ so▫ī marai sāḏẖsang mā▫i▫ā ṯarai Nānak so jan ḏar har sijẖī he ||4||1||154||
(Ja kau) one on whom the Almighty (kirpa karai) bestows grace, (soee) only that person (jeevat marai) is living dead i.e. breaks attachment to the world-play and (tarai) gets across (maaia) the world-ocean.
(So) such (jan-u) a person (hey) is (sijhi) successful (dar-i) in court of (har-i) the Almighty, i.e. unites with the Creator, says fifth Nanak. 4. 1. 154
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ਗਉੜੀ ਮਹਲਾ ੫ ॥
ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5
Sabẖhū ko ras har ho ||1|| rahā▫o
Composition of the fifth Guru in Raga Gaurri. (Sabhahoo ko) all the following are done for (ras-u = taste) liking/devotion to (har-i) the Almighty.
(Rahaau) dwell on this and reflect.
ਕਾਹੂ ਜੋਗ ਕਾਹੂ ਭੋਗ ਕਾਹੂ ਗਿਆਨ ਕਾਹੂ ਧਿਆਨ ॥ ਕਾਹੂ ਹੋ ਡੰਡ ਧਰਿ ਹੋ ॥੧॥
Kāhū jog kāhū bẖog kāhū gi▫ān kāhū ḏẖi▫ān Kāhū ho dand ḏẖar ho ||1||
(Kaahoo) some practice (jog) methods of (jog) yogis, (kahoo) some (bhog) offer food for the deity, some read scriptures for (giaan) knowledge, some (dhiaan) contemplate. Some (dhar-i) carry (ddandd) staff in hand. 1.
ਕਾਹੂ ਜਾਪ ਕਾਹੂ ਤਾਪ ਕਾਹੂ ਪੂਜਾ ਹੋਮ ਨੇਮ ॥ ਕਾਹੂ ਹੋ ਗਉਨੁ ਕਰਿ ਹੋ ॥੨॥
Kāhū jāp kāhū ṯāp kāhū pūjā hom nem Kāhū ho ga▫un kar ho ||2||
Some do (jaap) chanting of mantras, some observe (taap) austerities, some perform (Pooja) worship, some perform (hom/havan) fire sacrifices and some (neym) perform regular rituals. Some (gaun-u kar-i ho) wander searching for God. 2.
remembering Divine virtues, some by (taap) by hard rituals, some by (pooja) worship with flowers and incense etc., some do it by performing (home, havan) rituals with sacrificial fires and others by (nem) regular practices; some (gaun kar) keep wandering the earth. 2.
ਕਾਹੂ ਤੀਰ ਕਾਹੂ ਨੀਰ ਕਾਹੂ ਬੇਦ ਬੀਚਾਰ ॥ ਨਾਨਕਾ ਭਗਤਿ ਪ੍ਰਿਅ ਹੋ ॥੩॥੨॥੧੫੫॥
Kāhū ṯīr kāhū nīr kāhū beḏ bīcẖār Nānkā bẖagaṯ pari▫a ho ||3||2||155||
Some go to (teer) river banks for baths and some to (neer = water) stand in water and pray; some eechaar) reflect on the (beyd = Vedas) scriptures.
But (bhagat-i) dedication/obedience (ho) is (pria) dear to the Almighty, says fifth Nanak. 3. 2. 155.
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ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਗੁਨ ਕੀਰਤਿ ਨਿਧਿ ਮੋਰੀ ॥੧॥ ਰਹਾਉ ॥
Ga▫oṛī mėhlā 5. Gun kīraṯ niḏẖ morī ||1|| rahā▫o
My Creator, (keerat-i) praising Your (gun) virtues is my (nidh-i = treasure) wealth. 1.
(Rahaau) dwell on this and reflect.
ਤੂੰਹੀ ਰਸ ਤੂੰਹੀ ਜਸ ਤੂੰਹੀ ਰੂਪ ਤੂਹੀ ਰੰਗ ॥ ਆਸ ਓਟ ਪ੍ਰਭ ਤੋਰੀ ॥੧॥
Ŧūʼnhī ras ṯūʼnhī jas ṯūʼnhī rūp ṯūhī rang. Ās ot parabẖ ṯorī ||1||
Composition of the fifth Guru in Raga Gaurri. Being (toohi = you) Your devotee is my (ras) joy, (jas) glory, (roop) good looks and (rang) making merry. I rely on (tori) Your hope/support and (ott) protection. 1.
ਤੂਹੀ ਮਾਨ ਤੂੰਹੀ ਧਾਨ ਤੂਹੀ ਪਤਿ ਤੂਹੀ ਪ੍ਰਾਨ ॥ ਗੁਰਿ ਤੂਟੀ ਲੈ ਜੋਰੀ ॥੨॥
Ŧūhī mān ṯūʼnhī ḏẖān ṯūhī paṯ ṯūhī parān Gur ṯūtī lai jorī ||2||
Being Your devotee is my (maan) status, (dhaan) wealth, (pat-i) honor, and (praan) very life. My connection with you had (tootti) broken; the guru (lai) brought and (jori) connected with You. 2.
ਤੂਹੀ ਗ੍ਰਿਹਿ ਤੂਹੀ ਬਨਿ ਤੂਹੀ ਗਾਉ ਤੂਹੀ ਸੁਨਿ ॥ ਹੈ ਨਾਨਕ ਨੇਰ ਨੇਰੀ ॥੩॥੩॥੧੫੬॥
Ŧūhī garihi ṯūhī ban ṯūhī gā▫o ṯūhī sun Hai Nānak ner nerī ||3||3||156||
(Toohi) You are with me (grih-i) home, (ban-i) jungles, (gaaon = village) habitats and (sun-i) deserted places; You are (neyr) nearer than the (neyri) nearest- You are within me. 3. 3. 156.
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