SGGS pp 298-300, Gaurri Thiti M: 5, Paurris 10-17.

 

 

ਸਲੋਕੁ ॥ ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥ ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥੧੦॥
Salok. Ḏas ḏis kẖojaṯ mai firi▫o jaṯ ḏekẖ▫a▫u ṯaṯ so▫e. Man bas āvai nānkā je pūran kirpā ho▫e. ||10||

 

(Slok) prologue. (Mai) I (phirio) wandered in (dah) ten (dis) directions – four sides, four corners, above and below – i.e. all over looking for God, and found (jat) wherever (deykhau) I look (tat) there it is (soey = that) the One Creator.
(Man-u) the mind (bas-i aavai) comes under control, i.e. the mind becomes steady and one sees the Almighty everywhere, (jey) if (kirpa hoe) grace is bestowed by (pooran) the Perfect Master, – to enable focus of mind within -, says fifth Nanak. 10.

 

ਪਉੜੀ ॥ ਦਸਮੀ ਦਸ ਦੁਆਰ ਬਸਿ ਕੀਨੇ ॥ ਮਨਿ ਸੰਤੋਖੁ ਨਾਮ ਜਪਿ ਲੀਨੇ ॥
Pa▫oṛī. Ḏasmī ḏas ḏu▫ār bas kīne. Man sanṯokẖ nām jap līne.

 

(Paurri) stanza. By (dasmi) the tenth day. When one (bas-i keeney)  control (das) the ten gates, nine as mentioned above and the hidden tenth gate to mind, – from temptations.
One who (jap-i leeney) remembers/conforms to (naam) Divine virtues and commands, brings (santokh-u = contentment) happiness (man-i) in the mind.

 

ਕਰਨੀ ਸੁਨੀਐ ਜਸੁ ਗੋਪਾਲ ॥ ਨੈਨੀ ਪੇਖਤ ਸਾਧ ਦਇਆਲ ॥
Karnī sunī▫ai jas gopāl. Nainī pekẖaṯ sāḏẖ ḏa▫i▫āl.

 

(Karni) with the ears, we should (suneeai) listen to (jas-u) the praises of the Creator, (gopaal) the Master of the world, and emulate.

And (naini) with the eyes (peykhat) see (daiaal) the compassionate (saadh) guru – to learn and follow his example.

 

ਰਸਨਾ ਗੁਨ ਗਾਵੈ ਬੇਅੰਤ ॥ ਮਨ ਮਹਿ ਚਿਤਵੈ ਪੂਰਨ ਭਗਵੰਤ ॥
Rasnā gun gāvai be▫anṯ. Man mėh cẖiṯvai pūran bẖagvanṯ.

 

(Rasna) the tongue (gaavai) sings (gun) the virtues of (beyant = limitless) the Infinite Master.
and the mind (chitvai) remembers the (pooran) all-pervasive Almighty, (bhagvant) the Master/controller of good fortune.

 

ਹਸਤ ਚਰਨ ਸੰਤ ਟਹਲ ਕਮਾਈਐ ॥ ਨਾਨਕ ਇਹੁ ਸੰਜਮੁ ਪ੍ਰਭ ਕਿਰਪਾ ਪਾਈਐ ॥੧੦॥
Hasaṯ cẖaran sanṯ tahal kamā▫ī▫ai. Nānak ih sanjam parabẖ kirpā pā▫ī▫ai. ||10||

 

(Hast) with hands and (charan) feet we should (kamaaeeai) carry out (ttahl = service) directions if (sant) the guru.
(Ih-u) this (sanjam-u) discipline (paaeeai = received) comes with (kirpa) the grace of (prabh) the Almighty, says fifth Nanak. 10.

 

Page 299

 

Note: In the prologues and stanzas above, the number of the day on the lunar calendar has been mentioned directly like one, two and so on, up to ten. However, in the calendar the days eleven to fourteen, which follow, are represented by compound numbers. For example, the eleventh day is called Ekaadsi, which is composite of (eyk + dasi) ten + one. In drawing the lessons from these in the verses below, the numerals one, two, three and four have again been used. The count of fourteen is shown as such also.

 

ਸਲੋਕੁ ॥ ਏਕੋ ਏਕੁ ਬਖਾਨੀਐ ਬਿਰਲਾ ਜਾਣੈ ਸ੍ਵਾਦੁ ॥ ਗੁਣ ਗੋਬਿੰਦ ਨ ਜਾਣੀਐ ਨਾਨਕ ਸਭੁ ਬਿਸਮਾਦੁ ॥੧੧॥
Salok. Ėko ek bakẖānī▫ai birlā jāṇai savāḏ. Guṇ gobinḏ na jāṇī▫ai Nānak sabẖ bismāḏ. ||11||

 

Every one (bakhaaneeai) says that there is (eyk) one Master (eyko) alone, but some (birla) rare person (jaanai) knows (svaad-u) the taste/experiences IT’s presence within.
In fact no one can (jaaneeai) knows (gun) the virtues of (gobind) the Master of the world; when trying to know and describe them, it is  (sabh = all) only (bismaad-u) wondrous experience, says fifth Nanak. 11.

 

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Note: The stanza below mentions ਬਰਤੁ (barat) meaning resolution/ determination to achieve something; but is physically observed as the ritual of fasting. The Hindus observe fast and give charity on Ahaarri Eykaasi, the eleventh day of the lunar cycle in the Indian month of Ahaarr/asaarr falling in the month of June. The stanza shows what resolution to keep.

 

ਪਉੜੀ ॥ ਏਕਾਦਸੀ ਨਿਕਟਿ ਪੇਖਹੁ ਹਰਿ ਰਾਮੁ ॥ ਇੰਦ੍ਰੀ ਬਸਿ ਕਰਿ ਸੁਣਹੁ ਹਰਿ ਨਾਮੁ ॥
Pa▫oṛī. Ėkāḏasī nikat pekẖahu har rām. Inḏrī bas kar suṇhu har nām.

 

(Paurri) stanza. By (eykaadasi) the ten plus one/eleventh day. (Peykhah-u) see (raam) the all-pervasive (har-i) Creator (nikatt-i) near i.e. within the mind.

The Almighty is seen within when other ideas are dispelled from within. For that, (sunah-u) listen/conform to (har-i) Divine (naam-u) commands and (bas-i kar-i) control the (indri) sensory organs – this is the Barat/resolution to keep.

 

ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ॥ ਇਨ ਬਿਧਿ ਬਰਤੁ ਸੰਪੂਰਨ ਭਇਆ ॥
Man sanṯokẖ sarab jī▫a ḏa▫i▫ā. In biḏẖ baraṯ sampūran bẖa▫i▫ā.

 

(Santokh-u) contentment (man-i) in mind i.e. not running after desires, and (daiaa) compassion for (sarab) all (jeea) creatures, i.e. having no ill will for anyone.
(In bidh-i) this is how (barat-u = fast) the resolution – of keeping the mind clear – (bhaia) is (sampooran) accomplished/kept.

 

ਧਾਵਤ ਮਨੁ ਰਾਖੈ ਇਕ ਠਾਇ ॥ ਮਨੁ ਤਨੁ ਸੁਧੁ ਜਪਤ ਹਰਿ ਨਾਇ ॥
Ḏẖāvaṯ man rākẖai ik ṯẖā▫e. Man ṯan suḏẖ japaṯ har nā▫e.

 

One (raakhai) keeps (dhaavat = running) the wandering (man-u) mind (ik tthaaey = at one place) steady.
This happens (man-u = mind) thoughts and (tan-u = body) actions are (sudh-u) pure/clean (japat) by remembering/conforming to (har-i) Divine (naaey) Naam/virtues and commands.

 

ਸਭ ਮਹਿ ਪੂਰਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ॥ ਨਾਨਕ ਹਰਿ ਕੀਰਤਨੁ ਕਰਿ ਅਟਲ ਏਹੁ ਧਰਮ ॥੧੧॥
Sabẖ mėh pūr rahe pārbarahm. Nānak har kīrṯan kar atal ehu ḏẖaram. ||11||

 

(Paarbrahm) the Supreme Being (poor-i rahey = pervades) is present (mah-i) in (sarab) all.
(keertan-u kar-i) praise/emulate virtues of (har-i) the Creator – and live by them – (ih) this is (attal) the one inviolable (dharam) duty of all, says Nanak. 11.

 

——————————-

 

ਸਲੋਕੁ ॥ ਦੁਰਮਤਿ ਹਰੀ ਸੇਵਾ ਕਰੀ ਭੇਟੇ ਸਾਧ ਕ੍ਰਿਪਾਲ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਿਉ ਮਿਲਿ ਰਹੇ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲ ॥੧੨॥
Salok. Ḏurmaṯ harī sevā karī bẖete sāḏẖ kirpāl. Nānak parabẖ si▫o mil rahe binse sagal janjāl. ||12||

 

(Slok) prologue. When one (bheyttey = meets) finds (kripaal) compassionate (saadh) guru and (seyva kari = serve) follow his directions, one (hari) gets rid of (durmat-i) evil counsel/sense.

Then (sagal) all his/her (janjaal) entanglements in the world-play (binsey) are banished and one (mil-i rahey = remain with) remains in remembrance/obedience (siau) of (prabh) the Almighty, says fifth Nanak. 12.

 

ਪਉੜੀ ॥ ਦੁਆਦਸੀ ਦਾਨੁ ਨਾਮੁ ਇਸਨਾਨੁ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਤਜਿ ਮਾਨੁ ॥
Pa▫oṛī. Ḏu▫āḏasī ḏān nām isnān. Har kī bẖagaṯ karahu ṯaj mān.

 

(Paurri) stanza. By (duaadsi) day ten plus two, i.e. about the numeral two signifying duality. For purification from duality, ask for the (daan-u = alms) benediction of (naam-u) Divine virtues from the guru and (isnaan-u = bath) wash off duality from the mind.
(Taj-i) give up (maan-u) self-importance and (karah-u = do) engage in (bhagat-i) devotion/obedience (ki) of (har-i) the Almighty i.e. obey Divine commands/the laws of nature.

 

ਹਰਿ ਅੰਮ੍ਰਿਤ ਪਾਨ ਕਰਹੁ ਸਾਧਸੰਗਿ ॥ ਮਨ ਤ੍ਰਿਪਤਾਸੈ ਕੀਰਤਨ ਪ੍ਰਭ ਰੰਗਿ ॥
Har amriṯ pān karahu sāḏẖsang. Man ṯaripṯāsai kīrṯan parabẖ rang.

 

(Paan karah-u) drink (har-i) Divine (amrit) life-giving elixir, i.e. learn Divine virtues and how to live by them (saadhsangi) with company/guidance of the guru.

The mind (triptaasai) gets satisfaction (rang-i = with love) by lovingly (keertan) singing/praising (prabh) the Almighty.

 

ਕੋਮਲ ਬਾਣੀ ਸਭ ਕਉ ਸੰਤੋਖੈ ॥ ਪੰਚ ਭੂ ਆਤਮਾ ਹਰਿ ਨਾਮ ਰਸਿ ਪੋਖੈ ॥
Komal baṇī sabẖ ka▫o sanṯokẖai. Pancẖ bẖū āṯmā har nām ras pokẖai.

 

(Komal = tender) kind (baani) words keep (sabh kau) every one (santokhai) happy.
the mind which is (aatma) the soul influenced by (panch bhoo) the five elements – comprising the body, (pokhai) blossoms with (ras-i) with the elixir of (har-i naam) Divine virtues i.e. the mind, withering because of the vices, is enlivened again.

 

ਗੁਰ ਪੂਰੇ ਤੇ ਏਹ ਨਿਹਚਉ ਪਾਈਐ ॥ ਨਾਨਕ ਰਾਮ ਰਮਤ ਫਿਰਿ ਜੋਨਿ ਨ ਆਈਐ ॥੧੨॥
Gur pūre ṯe eh nihcẖa▫o pā▫ī▫ai. Nānak rām ramaṯ fir jon na ā▫ī▫ai. ||12||

 

(Ih) this (nihchau) belief – given in the next line – (paaeeai) is received from (gur poorey) the perfect guru’s teachings, 
One who (ramat) remembers/obeys (raam) the Creator is not (aaeeai = come) born again into any (jon-i) life form, says Nanak. 12.

 

—————————————–

 

ਸਲੋਕੁ ॥ ਤੀਨਿ ਗੁਣਾ ਮਹਿ ਬਿਆਪਿਆ ਪੂਰਨ ਹੋਤ ਨ ਕਾਮ ॥ ਪਤਿਤ ਉਧਾਰਣੁ ਮਨਿ ਬਸੈ ਨਾਨਕ ਛੂਟੈ ਨਾਮ ॥੧੩॥
Salok. Ŧīn guṇā mėh bi▫āpi▫ā pūran hoṯ na kām. Paṯiṯ uḏẖāraṇ man basai Nānak cẖẖūtai nām. ||13||

 

(Slok) prologue. One who (biaapia) engrossed (mah-i) in (teen) three (guna) attributes of ego action, i.e. one who does things thinking s/he is the doer, his/her (kaam) purpose – of human life to unite with the Creator – (hot) is not (pooran) accomplished.
S/he can (chhoottai) be freed from their grip of ego if Naam, (udhaaran) the lifter of (patit) those fallen to vices (basai) abides (man-i) in mind – i.e. whose grace can deliver from the vices, says fifth Nanak.

 

ਪਉੜੀ ॥ ਤ੍ਰਉਦਸੀ ਤੀਨਿ ਤਾਪ ਸੰਸਾਰ ॥ ਆਵਤ ਜਾਤ ਨਰਕ ਅਵਤਾਰ ॥
Pa▫oṛī. Ŧar▫udsī ṯīn ṯāp sansār. Āvaṯ jāṯ narak avṯār.

 

(Paurri) stanza. By (traudasi = ten + three)) the thirteenth day. (Teen-i) three (taap = ailments afflict (sansaar) the world/humans – namely Aadhi = mental, biaadhi = physical, and Upaadhi = delusion.
those afflicted by them keep (avtaar) descending in (narak) hell of (aavat = coming) births and (jaat = going) deaths – i.e. cannot make success of human birth by union with the Creator, and keep reincarnating.

 

ਹਰਿ ਹਰਿ ਭਜਨੁ ਨ ਮਨ ਮਹਿ ਆਇਓ ॥ ਸੁਖ ਸਾਗਰ ਪ੍ਰਭੁ ਨਿਮਖ ਨ ਗਾਇਓ ॥
Har har bẖajan na man mėh ā▫i▫o. Sukẖ sāgar parabẖ nimakẖ na gā▫i▫o.

 

That is because (bhajan-u) remembrance of (har-i har-i) the Almighty does not (aaio) come (mah-i) in (man) the minds of such people i.e. they do not acknowledge the Creator – thinking they themselves are the doers. 
And do not (nimakh) even for a moment (gaaio = sing) praise/acknowledge (prabh-u) the Almighty, (saagar) the ocean/source of (sukh) peace and comfort where they could merge/find peace.

 

ਹਰਖ ਸੋਗ ਕਾ ਦੇਹ ਕਰਿ ਬਾਧਿਓ ॥ ਦੀਰਘ ਰੋਗੁ ਮਾਇਆ ਆਸਾਧਿਓ ॥
Harakẖ sog kā ḏeh kar bāḏẖi▫o. Ḏīragẖ rog mā▫i▫ā āsāḏẖi▫o.

 

They (baadhio = tie) entangle themselves to managing (harakh) pleasures and (sog = sorrow) problems of (deyh) the body; (kar-i)
this is (aasaadhio) the incurable (deeragh) chronic (rog-u) ailment of (maaia) acting by self-will.

 

ਦਿਨਹਿ ਬਿਕਾਰ ਕਰਤ ਸ੍ਰਮੁ ਪਾਇਓ ॥ ਨੈਨੀ ਨੀਦ ਸੁਪਨ ਬਰੜਾਇਓ ॥
Ḏinėh bikār karaṯ saram pā▫i▫o. Nainī nīḏ supan barṛā▫i▫o.

 

Such persons (paaio) put in (sram) effort (karat = doing) to commit (bikaar) vices (dinah-i) during the day;
and when (nainee) the eyes close in (need) sleep, (bar-rraaio) mutter the same things in (supan) dream.

 

ਹਰਿ ਬਿਸਰਤ ਹੋਵਤ ਏਹ ਹਾਲ ॥ ਸਰਨਿ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਦਇਆਲ ॥੧੩॥
Har bisraṯ hovaṯ eh hāl. Saran Nānak parabẖ purakẖ ḏa▫i▫āl. ||13||

 

(Ih) this (haal) state (hovat = happens) comes when one (bisrat) forgets (har-i) the Almighty/Divine virtues and commands.
The way to escape this is to place one-self (saran-i = in sanctuary) in care and obedience of (daiaal) compassionate/helpful (purakh) the all-pervasive (prabh) Almighty, says fifth Nanak. 13.

 

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ਸਲੋਕੁ ॥ ਚਾਰਿ ਕੁੰਟ ਚਉਦਹ ਭਵਨ ਸਗਲ ਬਿਆਪਤ ਰਾਮ ॥ ਨਾਨਕ ਊਨ ਨ ਦੇਖੀਐ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥੧੪॥
Salok. Cẖār kunt cẖa▫oḏah bẖavan sagal bi▫āpaṯ rām. Nānak ūn na ḏekẖī▫ai pūran ṯā ke kām. ||14||

 

(Slok) prologue. (Chaar-i) in the four (kuntt) quarters, i.e. the whole of (chaudah) the fourteen (bhavans) abodes of the creatures – seven continents and seven seas – (raam) the pervasive Master (biaapat) is present in them (sagal) all.
We (deykheeai) see no (oon) defect in the creation because (kaam) the works (ta key = of that) of the Creator are (pooran) perfect, says Nanak. 14.

 

ਪਉੜੀ ॥ ਚਉਦਹਿ ਚਾਰਿ ਕੁੰਟ ਪ੍ਰਭ ਆਪ ॥ ਸਗਲ ਭਵਨ ਪੂਰਨ ਪਰਤਾਪ ॥
Pa▫oṛī. Cẖa▫uḏėh cẖār kunt parabẖ āp. Sagal bẖavan pūran parṯāp.

 

(Paurri) stanza. Learning from (chaudah-i = ten + four) day ten plus four. (Prabh) he Creator is (aap) IT-self present (chaari) in the four quarters i.e. whole of creation
IT’s (partaap) grandeur is (pooran = pervasive) present in (sagal) all (bhavan = abode) places i.e. Divine dominion extends everywhere.

 

ਦਸੇ ਦਿਸਾ ਰਵਿਆ ਪ੍ਰਭੁ ਏਕੁ ॥ ਧਰਨਿ ਅਕਾਸ ਸਭ ਮਹਿ ਪ੍ਰਭ ਪੇਖੁ ॥
Ḏase ḏisā ravi▫ā parabẖ ek. Ḏẖaran akās sabẖ mėh parabẖ pekẖ.

 

The (eyk) One (prabh-u) Almighty Creator (ravia) pervades in (dasey) all ten (disaa) directions – four sides, four corners, above, and below.
We can (peykh-u) see the Almighty – feel Its presence – (sabh) everywhere (mah-i) in/on (dharan-i) the earth and in (akaas) the sky.

 

ਜਲ ਥਲ ਬਨ ਪਰਬਤ ਪਾਤਾਲ ॥ ਪਰਮੇਸ੍ਵਰ ਤਹ ਬਸਹਿ ਦਇਆਲ ॥
Jal thal ban parbaṯ pāṯāl. Parmesvar ṯah basėh ḏa▫i▫āl.

 

Look at (jal = water) the seas, (thal) land, (ban) jungles, (parbat) mountains and (paataal) underground.
(Daiaal) the compassionate (parameyasvar) Supreme Master (basah-i) abides (tah) there – looking after IT’s creation.

 

ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥੧੪॥
Sūkẖam asthūl sagal bẖagvān. Nānak gurmukẖ barahm pacẖẖān. ||14||

 

We can feel the presence of (bhagvaan) the Almighty (sagal = all) everywhere (sookham) in subtle form – within – and (asthool) gross form – as physical nature.
We can (pachhaan) recognize (brahm-u) the Creator (gurmukh-i) through the guru’s guidance, says Nanak. 14.

 

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ਸਲੋਕੁ ॥ ਆਤਮੁ ਜੀਤਾ ਗੁਰਮਤੀ ਗੁਣ ਗਾਏ ਗੋਬਿੰਦ ॥ ਸੰਤ ਪ੍ਰਸਾਦੀ ਭੈ ਮਿਟੇ ਨਾਨਕ ਬਿਨਸੀ ਚਿੰਦ ॥੧੫॥
Salok. Āṯam jīṯā gurmaṯī guṇ gā▫e gobinḏ. Sanṯ parsādī bẖai mite Nānak binsī cẖinḏ. ||15||

 

Those who (gaaey) sing – and reflect on – (gun) virtues of the Creator (gobind) the Master of the universe, (gurmatee) as taught by the guru, they (jeeta) conquer (aatam-u = inner-self) the mind i.e. are able to overcome distractions and temptations of the world-play.
(Prasaadee) with the grace/guidance of (sant) the guru – they keep away from vices, and thus – their (bhai) fears/apprehensions for any wrong-doings (mittey) are effaced/obviated and (chind) worries (binsi = destroyed) end, says the fifth Nanak. 15.

 

ਪਉੜੀ ॥ ਅਮਾਵਸ ਆਤਮ ਸੁਖੀ ਭਏ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਦੇਵ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਂਤਿ ਸਹਜ ਲਾਗਾ ਪ੍ਰਭ ਕੀ ਸੇਵ ॥

Pa▫oṛī. Amāvas āṯam sukẖī bẖa▫e sanṯokẖ ḏī▫ā gurḏev. Man ṯan sīṯal sāʼnṯ sahj lāgā parabẖ kī sev.

 

(Paurri) stanza. By (amaavas) the day of moon-less night on the lunar calendar – not being distracted on a dark night. (Gurdeyv) the guru (deeaa = gives) teaches to live by Divine will; with this one obtains (santokh-u) contentment and the mind gives up craving; this results in (aatam) the inner-self (bhaey) being (sukhi) at peace.
(Man-u tan-u) the mind and body do not run to satisfy desires and thus remain (seetal-u) cool and (saant) peaceful; one then (laaga) engages in (seyv) service of (prabh) the Almighty (sahj) in a state of poise – i.e. effortlessly lives by Divine virtues and commands.

 

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ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥ ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ ॥
Tūte banḏẖan baho bikār safal pūran ṯā ke kām. Ḏurmaṯ mitī ha▫umai cẖẖutīsimraṯ har ko nām.

 

(Simrat) by remembering (naam) the virtues and commands of (har-i) the Creator, (durmat-i) evil sense (mittee = erased) ends and (haumai) ego is (chhuti) given up from the mind.
Thus one’s (bandhan) bondage/obsession with (bah-u = many) the numerous (bikaar) vices (ttoottey) is broken, and his/her (kaam = purpose) aspirations – of being acceptable to the Creator for union – are (saphal) successfully (pooran) accomplished.

 

ਸਰਨਿ ਗਹੀ ਪਾਰਬ੍ਰਹਮ ਕੀ ਮਿਟਿਆ ਆਵਾ ਗਵਨ ॥ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਗੁਣ ਗੁਬਿੰਦ ਪ੍ਰਭ ਰਵਨ ॥
Saran gahī pārbarahm kī miti▫ā āvā gavan. Āp ṯari▫ā kutamb si▫o guṇ gubinḏparabẖ ravan.

 

One who (gahee = holds) takes (saran-i) sanctuary in (paarbrahm) the Supreme Being i.e. one who submits one-self to the care of the Almighty, his/her (aava gavan = coming and going, births and deaths) cycles of reincarnation (mittia = effaced) end.
By (ravan) remembering and living by (gun) virtues of the Creator, (gobind) the Master of the universe, s/he (taria = swims) gets across the world-ocean (siau) along-with (kuttamb) the family i.e. the latter also follow his/her example.

 

ਹਰਿ ਕੀ ਟਹਲ ਕਮਾਵਣੀ ਜਪੀਐ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਨਾਨਕ ਸੁਖ ਬਿਸ੍ਰਾਮੁ ॥੧੫॥
Har kī tahal kamāvṇī japī▫ai parabẖ kā nām. Gur pūre ṯe pā▫i▫ā Nānak sukẖbisrām. ||15||

 

By (japeeai) remembering (naam-u) commands (ka) of (prabh) the Almighty and (kamaavanee) living by (ttahal) service of (har-i) the Creator – i.e. by carrying out the commands of the Master, 
one obtains (sukh) comfort/happiness and (bisraam-u = rest) peace; this guidance is (paaia) received from (gur poorey) the perfect guru, says fifth Nanak. 15.

 

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ਸਲੋਕੁ ॥ ਪੂਰਨੁ ਕਬਹੁ ਨ ਡੋਲਤਾ ਪੂਰਾ ਕੀਆ ਪ੍ਰਭ ਆਪਿ ॥ ਦਿਨੁ ਦਿਨੁ ਚੜੈ ਸਵਾਇਆ ਨਾਨਕ ਹੋਤ ਨ ਘਾਟਿ ॥੧੬॥
Salok. Pūran kabahu na dolṯā pūrā kī▫ā parabẖ āp. Ḏin ḏin cẖaṛai savā▫i▫āNānak hoṯ na gẖāt. ||16||

 

(Slok) prologue. A person whom (prabh) the Almighty (aap-i) IT-self (keea) makes (poora) complete i.e. enables to truly conform to Divine virtues and commands.

That (pooran-u) perfect person (kabah-u na) never (ddolta) wavers – in face of temptations.
Not bound by lures of the world, s/he (charrai savaaia) advances in that state (din-u din-u) day by day and there (hot) is no (ghaatt-i = reduction) going back, says fifth Nanak. 16.

 

ਪਉੜੀ ॥ ਪੂਰਨਮਾ ਪੂਰਨ ਪ੍ਰਭ ਏਕੁ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ ਜੀਅ ਜੰਤ ਦਇਆਲ ਪੁਰਖੁ ਸਭ ਊਪਰਿ ਜਾ ਕਾ ਹਥੁ ॥
Pa▫oṛī. Pūrnamā pūran parabẖ ek karaṇ kāraṇ samrath. Jī▫a janṯ ḏa▫i▫āl purakẖ sabẖ ūpar jā kā hath.

 

(Paurri) stanza. By (poornama) the day of full-moon night on the lunar cycle. (Prabh) the Almighty (eyk = one) alone is (pooran) fully (samrath-u) capable of (kaaran) cause doing (karan) whatever is to be done, i.e. is Omnipotent.
(Purakh-u) the all-pervasive (daiaal) compassionate to (jeea jant) the creatures and (ja ka = whose) who has (hath-u) hand is (oopar-i) on (sabh) all (jeea jant) creatures, i.e. who have been given awareness of Naam/Divine commands/natural laws to conform and avoid vices.

 

ਗੁਣ ਨਿਧਾਨ ਗੋਬਿੰਦ ਗੁਰ ਕੀਆ ਜਾ ਕਾ ਹੋਇ ॥ ਅੰਤਰਜਾਮੀ ਪ੍ਰਭੁ ਸੁਜਾਨੁ ਅਲਖ ਨਿਰੰਜਨ ਸੋਇ ॥
Guṇ niḏẖān gobinḏ gur kī▫ā jā kā ho▫e. Anṯarjāmī parabẖ sujān alakẖniranjan so▫e.

 

(Gobind) the Master of the universe is (nidhaan) the treasure of (gun) virtues, and (gur, guru) guides all, (ja ka) by whose commands/laws everything (keea) is done/happens.

IT (antarjaami) knows all the minds of all controlling actions from within; (soey = that) the Master is (sujaan-u = wise) knows what is best, but is (alakh) unseen/indescribable and (niranjan = unstained) untouched by the world-play.

 

ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸਭ ਬਿਧਿ ਜਾਨਣਹਾਰ ॥ ਸੰਤ ਸਹਾਈ ਸਰਨਿ ਜੋਗੁ ਆਠ ਪਹਰ ਨਮਸਕਾਰ ॥
Pārbarahm parmesaro sabẖ biḏẖ jānaṇhār. Sanṯ sahā▫ī saran jog āṯẖ pahar namaskār.

 

(Paarbrahm) the Supreme Spirit is (parameysro) the Supreme Master who (Jaanan-haar) knows (sabh) all (bidh-i) thing.
IT is (jog-u = capable) fit to provide (saran-i) sanctuary/care and (sahaaee) helps (sant) the devotees; we should pay obeisance/submit to the Master i.e. live by Divine commands (aatth = eight x pahar = three hours) twenty four hours of day and night, my mind.

 

ਅਕਥ ਕਥਾ ਨਹ ਬੂਝੀਐ ਸਿਮਰਹੁ ਹਰਿ ਕੇ ਚਰਨ ॥ ਪਤਿਤ ਉਧਾਰਨ ਅਨਾਥ ਨਾਥ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਨ ॥੧੬॥
Akath kathā nah būjẖī▫ai simrahu har ke cẖaran. Paṯiṯ uḏẖāran anāth nāth Nānak parabẖ kī saran. ||16||

 

IT’s (katha = description) experience of Divine presence within is  (akath) indescribable, we (nah) cannot (boojheeai) understand from anyone, but only experience it; we should (simrah-u = remember) seek to be at (charan) feet of (har) the Master i.e. submit ourselves to IT’s commands, the laws of nature.
The Almighty is (udhaaran) the lifter of (patit) the fallen i.e. extricates all from vices, is (naath) Master/help of (anaath = orphan) the hapless; just place yourself (saran) under the care of (prabh) the Almighty, says fifth Nanak. 16.

 

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Note: The final Slok and Pauri sum up the teachings of the total composition. It may be seen that no importance has been given to any particular day on the lunar calendar. The emphasis is on remembering the Creator and conforming to Divine commands.

 

ਸਲੋਕੁ ॥ ਦੁਖ ਬਿਨਸੇ ਸਹਸਾ ਗਇਓ ਸਰਨਿ ਗਹੀ ਹਰਿ ਰਾਇ ॥ ਮਨਿ ਚਿੰਦੇ ਫਲ ਪਾਇਆ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੧੭॥
Salok. Ḏukẖ binse sahsā ga▫i▫o saran gahī har rā▫e. Man cẖinḏe fal pā▫i▫ā Nānak har gun gā▫e. ||17||

 

(Slok) prologue. One who (gahee = holds) places the self under (saran-i = sanctuary) care of (har-i) the Almighty (raaey) Sovereign, his/her (dukh) suffering/grief all types (binsey = destroyed) end and (sahsa) worries/anxiety (gaio) leave.
By (gaaey = singing) praising/emulating (har-i gun) Divine virtues and commands, (phal = fruit) fulfilment of the (man chindey) wished for) aspirations is (paaia) attained i.e. one makes a success of human birth by being accepted for union with the Creator, says the fifth Nanak. 17.

 

ਪਉੜੀ ॥ ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਕੋਈ ਕਰੈ ਬੀਚਾਰੁ ॥ ਕੋ ਉਪਦੇਸੈ ਕੋ ਦ੍ਰਿੜੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
Pa▫oṛī. Ko▫ī gāvai ko suṇai ko▫ī karai bīcẖār. Ko upḏesai ko ḏariṛai ṯis kāho▫e uḏẖār.

 

(Paurri) stanza. (Koee) someone (gaavai = sings) give discourses, some (sunai) listen and some (karai beechaar-u) reflect on Divine virtues;
(Ko) some (updeysai) preaches and some (drirrai = make firm) develop firm belief in them; (tis = that) they are (hoey udhaar-u) saved from vices and are able to get to the Creator.

 

ਕਿਲਬਿਖ ਕਾਟੈ ਹੋਇ ਨਿਰਮਲਾ ਜਨਮ ਜਨਮ ਮਲੁ ਜਾਇ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖੁ ਊਜਲਾ ਨਹ ਪੋਹੈ ਤਿਸੁ ਮਾਇ ॥
Kilbikẖ kātai ho▫e nirmalā janam janam mal jā▫e. Halaṯ palaṯ mukẖ ūjlā nah pohai ṯis mā▫e.

 

Awareness of Divine commands (kaattai = cuts) removes (kilbikh) vices and becomes (nirmala = clean) purifies; Influences of (mal-u = dirt) wrongdoings of (janam janam) birth after birth (jaaey) leaves the mind.
(Maaey, maaia) the temptations of the world-play then do not (pohai) touch; s/he has (oojla) clean (mukh-u) face, i.e. receives respect

 (halat-i) this life and (palat-i) in the hereafter, i.e. is honorably united with the Almighty and not reborn.

 

ਸੋ ਸੁਰਤਾ ਸੋ ਬੈਸਨੋ ਸੋ ਗਿਆਨੀ ਧਨਵੰਤੁ ॥ ਸੋ ਸੂਰਾ ਕੁਲਵੰਤੁ ਸੋਇ ਜਿਨਿ ਭਜਿਆ ਭਗਵੰਤੁ॥
So surṯā so baisno so gi▫ānī ḏẖanvanṯ. So sūrā kulvanṯ so▫e jin bẖaji▫ābẖagvanṯ.

 

(So) that person is (surta = conscious) alert to vices, (baisno = devotee) obeys Divine commands, and (dhanvant) rich with wealth of (giaani) awareness of Divine virtues and commands – which help here and accompany to the hereafter.

(So) that person (soora = warrior) overcomes temptations and (kulvant-u = of high lineage) attains the exalted state of overcoming temptations, (jin-i) who (bhajia) remembers and obeys the Creator, (bhagvant-u) the Master of fortune.  

 

ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਬੈਸੁ ਉਧਰੈ ਸਿਮਰਿ ਚੰਡਾਲ ॥ ਜਿਨਿ ਜਾਨਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਨਾਨਕ ਤਿਸਹਿ ਰਵਾਲ ॥੧੭॥
Kẖaṯrī barāhmaṇ sūḏ bais uḏẖrai simar cẖandāl. Jin jāni▫o parabẖ āpnāNānak ṯisėh ravāl. ||17||

 

The society divides people into Khatri, Brahmin, (sood-u) soodar and (bais) Vais castes, and even call some (chanddaal) outcasts; but all can be (udhrai) emancipated (simar-i) by remembering and emulating Divine virtues.
I am (ravaal) the dust of the feet i.e. shall serve, (tisah-i) that person (jin-i) who (jaania) knows/obeys (prabh-u) the Almighty, the Master of (aapna = own) all, says fifth Nanak. 17.