SGGS pp 320-323, Gauri Ki Vaar M: 5, Pauris 11 to 21 (final).

ਨਿਹਚਲੁ ਏਕੁ ਸਰੇਵਿਆ ਹੋਰੁ ਸਭ ਵਿਣਾਸੁ ॥   ਪਾਰਬ੍ਰਹਮੁ ਜਿਸੁ ਵਿਸਰੈ ਤਿਸੁ ਬਿਰਥਾ ਸਾਸੁ ॥

Nihcẖal ek sarevi▫ā hor sabẖ viṇās   Pārbarahm jis visrai ṯis birthā sās

S/he (sareyvia = serves) obeys (eyk) only the One (nihchal-u = unshakable) Eternal Master, as (sabh hor-u) everyone else is (vinaas-u) perishable.

(Jis-u) one by whom (paarbrahm-u) the Supreme Being (visrai) is forgotten/not obeyed, (tis-u) his/her (saas-u = breath) human life is (birtha) wasted.

ਕੰਠਿ ਲਾਇ ਜਨ ਰਖਿਆ ਨਾਨਕ ਬਲਿ ਜਾਸੁ ॥੧੫॥

Kanṯẖ lā▫e jan rakẖi▫ā Nānak bal jās ||15||

The Almighty (raakhia) protects (jan) the devotee – from vices (kantth-i laaey = in embrace) by close to IT-self, i.e. conforming to Naam. Says fifth Nanak, I (bal-i jaas-i = am sacrifice) adore the Master. 15.

Note: The Creator has designed nature to provide sustenance to flora/vegetation and fauna/creatures. There is an annual phenomenon of rains to irrigate the parched land. Additionally, when the human yearns for solace due to restless-ness caused by the world-play, s/he is provided awarenss of Naam/Divine virtues and commands through the guru. This is the context of the Slok below.

ਸਲੋਕ ਮ: ੫ ॥   ਪਾਰਬ੍ਰਹਮਿ ਫੁਰਮਾਇਆ ਮੀਹੁ ਵੁਠਾ ਸਹਜਿ ਸੁਭਾਇ ॥   ਅੰਨੁ ਧੰਨੁ ਬਹੁਤੁ ਉਪਜਿਆ ਪ੍ਰਿਥਮੀ ਰਜੀ ਤਿਪਤਿ ਅਘਾਇ ॥

Salok mėhlā 5   Pārbarahm furmā▫i▫ā mīhu vuṯẖā sahj subẖā▫e   Ann ḏẖan bahuṯ upji▫ā parithmī rajī ṯipaṯ agẖā▫e

Slok of the fifth Guru. When (paarbrahm-i) the Supreme Master (furmaaia) directs, (meeh-u) rain (vuttha) falls (sahj-i subhaaey) naturally – as per natural system.

(A’nn-u = grains) the crops (upjia) are produced and (dha’nn-u) money obtained (bahut-u) in plenty for the creatures; also (prithmi = earth) land (raji) is fed (tipat-i aghaaey-i) to satisfaction, vegetation is rejuvenated and climate becomes salubrious.

ਸਦਾ ਸਦਾ ਗੁਣ ਉਚਰੈ ਦੁਖੁ ਦਾਲਦੁ ਗਇਆ ਬਿਲਾਇ ॥   ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਮਿਲਿਆ ਤਿਸੈ ਰਜਾਇ ॥

Saḏā saḏā guṇ ucẖrai ḏukẖ ḏālaḏ ga▫i▫ā bilā▫e   Pūrab likẖi▫ā pā▫i▫ā mili▫ā ṯisai rajā▫e

The creation (sadaa sadaa) ever (uchrai = utters) praises (gun) Divine virtues; because their (dukh-u) pain and (daalad-u) misery (bilaaey) are banished. All this (paaia) is obtained (poorab-i likhia = written from the past) according to natural laws for the land, and additionally, the creatures (milia) obtain solace (rajaaey) by submitting to will/commands of (tisai = that) the Almighty with the guru’s guidance.

ਪਰਮੇਸਰਿ ਜੀਵਾਲਿਆ ਨਾਨਕ ਤਿਸੈ ਧਿਆਇ ॥੧॥

Parmesar jīvāli▫ā Nānak ṯisai ḏẖi▫ā▫e ||1||

(Parmeysar-i) the Supreme Master (jeevaalia) revive a withering mind (dhiaaey) by remembering/obeying (tisai = that) the One Almighty, which the vegetation does naturally, while the creatures transgress, says fifth Nanak. 1.

ਮ: ੫ ॥   ਜੀਵਨ ਪਦੁ ਨਿਰਬਾਣੁ ਇਕੋ ਸਿਮਰੀਐ ॥   ਦੂਜੀ ਨਾਹੀ ਜਾਇ ਕਿਨਿ ਬਿਧਿ ਧੀਰੀਐ ॥

Mėhlā 5   Jīvan paḏ nirbāṇ iko simrī▫ai   Ḏūjī nāhī jā▫e kin biḏẖ ḏẖīrī▫ai

Slok of the fifth Guru. (Pad-u = status) the state of (nirbaan-u) freedom – from allurements – (jeevan) in life, is obtained (simreeai) by remembering/conforming to Naam/virtues and commands of (iko) the One Creator. There is There is (kin-i = which?) no other (dooji) other (jaaey) place/avenue; (bidh-i = method) by which to (dheereeai) be in comfort.

Page 322

ਡਿਠਾ ਸਭੁ ਸੰਸਾਰੁ ਸੁਖੁ ਨ ਨਾਮ ਬਿਨੁ ॥   ਤਨੁ ਧਨੁ ਹੋਸੀ ਛਾਰੁ ਜਾਣੈ ਕੋਇ ਜਨੁ ॥

Diṯẖā sabẖ sansār sukẖ na nām bin   Ŧan ḏẖan hosī cẖẖār jāṇai ko▫e jan

I have (dittha) seen (sabh) the whole (sansaar-u) world and found that no one gets (sukh-u) peace (bin-u) without conforming to (naam) Divine virtues and commands.

People work to earn (dhan-u) money to look after (tan-u) the body only, but both these (hosi) are reduced to (chhaar-u) dust, i.e. have no value for the soul which gets solace by conforming to Naam; but (koey) some rare  (jan) person (jaanai = knows) realizes the above this.

ਰੰਗ ਰੂਪ ਰਸ ਬਾਦਿ ਕਿ ਕਰਹਿ ਪਰਾਣੀਆ ॥   ਜਿਸੁ ਭੁਲਾਏ ਆਪਿ ਤਿਸੁ ਕਲ ਨਹੀ ਜਾਣੀਆ ॥

Rang rūp ras bāḏ kė karahi parāṇī▫ā   Jis bẖulā▫e āp ṯis kal nahī jāṇī▫ā

So (praaneeaa) o mortal, (k-i) why are you (karah-i = doing) putting in effort for (roop) looks, (rang) complexion or (ras) pleasures; they are (baad-i) of no use in the end.

(Jis-u) one whom the Creator (aap-i) IT-self (bhulaaey) leads astray – by lures of the world-play, (tis-u) that person does not (jaania = know) realize (kal) the power of the Creator and of living by Divine virtues.

ਰੰਗਿ ਰਤੇ ਨਿਰਬਾਣੁ ਸਚਾ ਗਾਵਹੀ ॥   ਨਾਨਕ ਸਰਣਿ ਦੁਆਰਿ ਜੇ ਤੁਧੁ ਭਾਵਹੀ ॥੨॥

Rang raṯe nirbāṇ sacẖā gāvhī   Nānak saraṇ ḏu▫ār je ṯuḏẖ bẖāvhī ||2||

Those (ratey = dyed) imbued with (rang-i) with love of (nirbaan-u = unatouched) pristine Almighty;

(Gaavahi = sing) praise and emulate virtues of (sacha) the Eternal Master.

People (duaar-i) at Your gate (saran-i) seek sanctuary (jey) when it (bhaavahi) pleases (tudh-u) You, O Almighty, i.e. it is by Divine grace that one submits the self to the Creator, submits fifth Nanak. 2.

ਪਉੜੀ ॥   ਜੰਮਣੁ ਮਰਣੁ ਨ ਤਿਨ੍ਹ੍ਹ ਕਉ ਜੋ ਹਰਿ ਲੜਿ ਲਾਗੇ ॥   ਜੀਵਤ ਸੇ ਪਰਵਾਣੁ ਹੋਏ ਹਰਿ ਕੀਰਤਨਿ ਜਾਗੇ ॥

Pa▫oṛī   Jamaṇ maraṇ na ṯinĥ ka▫o jo har laṛ lāge   Jīvaṯ se parvāṇ ho▫e har kīrṯan jāge

Paurri There are no more (ja’mman-u) birth and (maran-u) death (kau) for (tinh) those (jo) who (laagey) attach themselves to (larr-i) the garment of (har-i) the Creator i.e. follow/obey Divine commands.

(Sey) they (jaagey = awake) are alert – to vices in the world-play through (har-i keertan-i) sing/emulate praises of the Almighty; they (hoey) are (parvaan-u) accepted for union with the Creator by (jeevat) living/not falling prey to vices.

ਸਾਧਸੰਗੁ ਜਿਨ ਪਾਇਆ ਸੇਈ ਵਡਭਾਗੇ ॥  ਨਾਇ ਵਿਸਰਿਐ ਧ੍ਰਿਗੁ ਜੀਵਣਾ ਤੂਟੇ ਕਚ ਧਾਗੇ ॥

Sāḏẖsang jin pā▫i▫ā se▫ī vadbẖāge  Nā▫e visri▫ai ḏẖarig jīvṇā ṯūte kacẖ ḏẖāge

Those (jin) who (paaia) obtain/follow (sadhsang-u) company/guidance of the guru to obey the Almighty, (seyee) they are (vadbhaagi) fortunate.

(Dhrig-u) it is disgraceful (jeevna) to live (visaareeai) forgetting/ignoring (naaey-i/naam) Divine virtues and commands, – such people are swayed by lures like (kach) an unspun (dhaagey =thread of raw fibre) easily thread easily breaks.

ਨਾਨਕ ਧੂੜਿ ਪੁਨੀਤ ਸਾਧ ਲਖ ਕੋਟਿ ਪਿਰਾਗੇ ॥੧੬॥

Nānak ḏẖūṛ punīṯ sāḏẖ lakẖ kot pirāge. ||16||

Bathing with (dhoorr-i) dust of feet, i.e. following example of (saadh) the saits/seekers, (puneet) purifies equal to lakh and (kott-i) crores of baths the Hindus take (piraagey) Prayag the Sangam at Allahabad/holy places, says fifth Nanak. 16.

ਸਲੋਕੁ ਮ: ੫ ॥ ਧਰਣਿ ਸੁਵੰਨੀ ਖੜ ਰਤਨ ਜੜਾਵੀ ਹਰਿ ਪ੍ਰੇਮ ਪੁਰਖੁ ਮਨਿ ਵੁਠਾ ॥ ਸਭੇ ਕਾਜ ਸੁਹੇਲੜੇ ਥੀਏ ਗੁਰੁ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਤੁਠਾ ॥੧॥

Salok mėhlā 5 Ḏẖaraṇ suvannī kẖaṛ raṯan jaṛāvī har parem purakẖ man vuṯẖā  Sabẖe kāj suhelṛe thī▫e gur Nānak saṯgur ṯuṯẖā ||1||

Slok of the fifth Guru. (Kharr) the grass (dharn-i) on the earth looks so (suva’nni) beautiful – when the sun’s rays fall on the dew on (kharr) the grass – as if it has been (jaraavi) embedded with (ratan) jewels, similar is the case of one in whose (man-i) mind the Master (vuttha) abides.

 One on whom (gur-u) the great (satgur) true gGuru Nanak (tuttha = is pleased) bestows grace/guides, all his/her (kaaj) objectives of that person are (suhelre) easily (theee) accomplished. 1.

ਮ: ੫ ॥  ਫਿਰਦੀ ਫਿਰਦੀ ਦਹ ਦਿਸਾ ਜਲ ਪਰਬਤ ਬਨਰਾਇ ॥   ਜਿਥੈ ਡਿਠਾ ਮਿਰਤਕੋ ਇਲ ਬਹਿਠੀ ਆਇ ॥੨॥

Mėhlā 5  Firḏī firḏī ḏah ḏisā jal parbaṯ banrā▫e   Jithai diṯẖā mirṯako il bahiṯẖī ā▫e ||2||

Slok of the fifth Guru. It (phirdi phirdi) keeps wandering/flying (dah disa = in ten directions) every where, over (jal) water, (parbat) hills and (banraai) vegetation

But goes and (bahitthi = sits) lands (jithai) where (dittha) it sees (mirtako) a dead body – similarly a person with evil nature ignores virtues and engages in vices. 2.

ਪਉੜੀ ॥   ਜਿਸੁ ਸਰਬ ਸੁਖਾ ਫਲ ਲੋੜੀਅਹਿ ਸੋ ਸਚੁ ਕਮਾਵਉ ॥   ਨੇੜੈ ਦੇਖਉ ਪਾਰਬ੍ਰਹਮੁ ਇਕੁ ਨਾਮੁ ਧਿਆਵਉ ॥

Pa▫oṛī   Jis sarab sukẖā fal loṛī▫ah so sacẖ kamāva▫o   Neṛai ḏekẖ▫a▫u pārbarahm ik nām ḏẖi▫āva▫o

Pauri. (Jis-u) one who (loreeah-i) seeks (phal = fruit) fulfilment of (sarab) all (sukha) comforts/wishes should (kamaavau) perform (sach) righteous deeds, as given below.

S/he should (deykhau = see) perceive (paarbrahm) the Supreme Being (neyrrai) near i.e. believe that the Creator is watching and should (dhiaavau) remember to obey (ik-u naam-u) commands of the One Master. —

ਹੋਇ ਸਗਲ ਕੀ ਰੇਣੁਕਾ ਹਰਿ ਸੰਗਿ ਸਮਾਵਉ ॥   ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ॥

Ho▫e sagal kī reṇukā har sang samāva▫o   Ḏūkẖ na ḏe▫ī kisai jī▫a paṯ si▫o gẖar jāva▫o

S/he should (hoey) be (reynuka) the dust of the feet (ki) of (sagal) all i.e. be humble; and (samaavau) should remain absorbed (sang-i) with (har-i) the Almighty; should not (deyee = give) cause (dookh) suffering to (kisai) any (jeee) creature; with this one (jaavau = goes) is admitted to (ghar-i = to home) unite with the Almighty (siau) with (pat-i) honour. —

ਪਤਿਤ ਪੁਨੀਤ ਕਰਤਾ ਪੁਰਖੁ ਨਾਨਕ ਸੁਣਾਵਉ ॥੧੭॥

Paṯiṯ punīṯ karṯā purakẖ Nānak suṇāva▫o ||17||

And I should (sunaavau) tell others that obedience to (karta purakh) the Creator – i.e. Divine virtues – (puneet) purifies (patit) the apostate i.e we should remember Divine virtues and commands for our transgressions to be forgiven. 17.

ਸਲੋਕ ਦੋਹਾ ਮ: ੫ ॥  ਏਕੁ ਜਿ ਸਾਜਨੁ ਮੈ ਕੀਆ ਸਰਬ ਕਲਾ ਸਮਰਥੁ ॥   ਜੀਉ ਹਮਾਰਾ ਖੰਨੀਐ ਹਰਿ ਮਨ ਤਨ ਸੰਦੜੀ ਵਥੁ ॥੧॥

Salok ḏohā mėhlā 5 Ėk jė sājan mai kī▫ā sarab kalā samrath   Jī▫o hamārā kẖannī▫ai har man ṯan sanḏ▫ṛī vath ||1||

Slok of the fifth Guru. (Ji = when) once (mai) I (keeaa) made (eyk-u) one (saajan-u) friend- awarenss of Naam/Divine virtues and commands- which is (samrath-u) capable of (sarab) all (kalaa) skills i.e. is omnipotent.

It is a wonderful experience; (hamaara) my (jeeo) mind (khaneeai = cut into pieces, sacrifice) adores (har-i) the Divine (vath-u = substance) substanceguide (sandrri) for (man = mind) thoughts and (tan = body) actions. (Note: The fifth guru says elsewhwre. Sabh Jag jinah-i upaaiaa bbhaaee karan kaaran samrath; jeeo pindd jin-i saajiaa bhaaee dey-I kar apni vath-u. P 639). 1.

ਮ: ੫ ॥   ਜੇ ਕਰੁ ਗਹਹਿ ਪਿਆਰੜੇ ਤੁਧੁ ਨ ਛੋਡਾ ਮੂਲਿ ॥   ਹਰਿ ਛੋਡਨਿ ਸੇ ਦੁਰਜਨਾ ਪੜਹਿ ਦੋਜਕ ਕੈ ਸੂਲਿ ॥੨॥

Mėhlā 5.   Je kar gahėh pi▫ārṛe ṯuḏẖ na cẖẖodā mūl   Har cẖẖodan se ḏurjanā paṛėh ḏojak kai sūl ||2||

Slok of the fifth Guru. O (piaararrey) Beloved Almighty, (jey) should you (gahah-i) hold my (kar-u) hand, i.e. make me Your servant, I shall (na mool-i) never (chhoda) leave (tudh-u) You.

(Sey) those who (chhodan-i = leave) forsake (har-i) the Creator are (durjanaa) evil persons/under influence of luresof the world; they (parrah-i) are put (sool-i = pain) in the suffering of (dozak = hell) denilan of union with God and put in cycles of births and deaths. 2.

ਪਉੜੀ ॥   ਸਭਿ ਨਿਧਾਨ ਘਰਿ ਜਿਸ ਦੈ ਹਰਿ ਕਰੇ ਸੁ ਹੋਵੈ ॥   ਜਪਿ ਜਪਿ ਜੀਵਹਿ ਸੰਤ ਜਨ ਪਾਪਾ ਮਲੁ ਧੋਵੈ ॥

Pa▫oṛī   Sabẖ niḏẖān gẖar jis ḏai har kare so hovai   Jap jap jīvėh sanṯ jan pāpā mal ḏẖovai

Paurri (Har-i) the Creator, (jis dai) in whose (ghari = house) control are (sabh) all (nidhaan) treasures i.e. the Master who has all the powers; whatever IT (karey = does) wants done, (s-u) that (hovai) happens, i.e. everything happens by natural laws.

(Sant jan = saints) the devotees (jeevah-i) live (jap-i jap-i) by ever remembering/conforming to commands of The Almighty, by which (mal-u) filth of (paapa) evil deeds/thoughts (dhovai) is washed from their minds.

ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਵਸਹਿ ਸੰਕਟ ਸਭਿ ਖੋਵੈ ॥   ਗੁਰੁ ਪੂਰਾ ਜਿਸੁ ਭੇਟੀਐ ਮਰਿ ਜਨਮਿ ਨ ਰੋਵੈ ॥

Cẖaran kamal hirḏai vasėh sankat sabẖ kẖovai   Gur pūrā jis bẖetī▫ai mar janam na rovai

(Charan kamal = lotus feet of Creator) commands of the Creator ever (vasah-i) abide (hirdai) in their minds and all their (sankatt) problems (khovai = lost) end.

This comes by following the guru’s teachings; so (jis-u) one who (bheytteeai) finds/follows (poora) the perfect guru shuns vices, his/her soul unites with the Almighty, and s/he does not (rovai) wail- due to (mar-i = dying) succumbing to vices and hence separation from God.

ਪ੍ਰਭ ਦਰਸ ਪਿਆਸ ਨਾਨਕ ਘਣੀ ਕਿਰਪਾ ਕਰਿ ਦੇਵੈ ॥੧੮॥

Parabẖ ḏaras pi▫ās Nānak gẖaṇī kirpā kar ḏevai ||18||

One who has (ghani = plenty) great (piaas) thirst for (daras) vision of (prabh) the Almighty; IT (kirpa kar-i) graciously (deyvai) gives, says fifth Nanak. 18.

ਸਲੋਕ ਡਖਣਾ ਮ: ੫ ॥   ਭੋਰੀ ਭਰਮੁ ਵਞਾਇ ਪਿਰੀ ਮੁਹਬਤਿ ਹਿਕੁ ਤੂ ॥   ਜਿਥਹੁ ਵੰਞੈ ਜਾਇ ਤਿਥਾਊ ਮਉਜੂਦੁ ਸੋਇ ॥੧॥

Salok dakẖ▫ṇā mėhlā 5   Bẖorī bẖaram vañā▫e pirī muhabaṯ hik ṯū   Jithahu vañai jā▫e ṯithā▫ū ma▫ujūḏ so▫e ||1||

Slok of fifth Guru in the language of Southern Punjab. If (too) you (vanjnaaey = lose) give up (bhori) a bit of (bharam) doubt and (muhabat-i) have love for (hik) the One Almighty, the One Master,

Then (jithau) wherever you (vanjnai) go, you shall find (soey) the Master (maujood-u) present (tithaaoo) there. 1.

ਮ: ੫ ॥   ਚੜਿ ਕੈ ਘੋੜੜੈ ਕੁੰਦੇ ਪਕੜਹਿ ਖੂੰਡੀ ਦੀ ਖੇਡਾਰੀ ॥   ਹੰਸਾ ਸੇਤੀ ਚਿਤੁ ਉਲਾਸਹਿ ਕੁਕੜ ਦੀ ਓਡਾਰੀ ॥੨॥

Mėhlā 5   Cẖaṛ kai gẖoṛ▫ṛai kunḏe pakṛėh kẖūndī ḏī kẖedārī  Hansā seṯī cẖiṯ ulāsėh kukaṛ ḏī odārī ||2||

Slok of the fifth Guru. If one who has to (pakrrah-i) hold (kunddey) the handle on the saddle (charr-i kai) when riding a horse, when playing (khoonddi di kheyddaari = player of game of the stick) polo,

It is like (kukarr = cock) the chicken which can (oddaari) fly a little (chit-u ulaasah-i) aspiring to to keep company (seyti) with (hans) the swans. 2.

Message. Those who aspire to attain union with the Creator have to acquire higher values. 2.  

ਪਉੜੀ ॥   ਰਸਨਾ ਉਚਰੈ ਹਰਿ ਸ੍ਰਵਣੀ ਸੁਣੈ ਸੋ ਉਧਰੈ ਮਿਤਾ ॥   ਹਰਿ ਜਸੁ ਲਿਖਹਿ ਲਾਇ ਭਾਵਨੀ ਸੇ ਹਸਤ ਪਵਿਤਾ ॥

Pa▫oṛī   Rasnā ucẖrai har sarvaṇī suṇai so uḏẖrai miṯā   Har jas likẖėh lā▫e bẖāvnī se hasaṯ paviṯā

Pauri One who (uchrai) utters (rasna) with the tongue, (sunai) listens (sravni) with the ears, (har-i = Creator) virtues and commands of the Creator, (so) that person (udhrai) rises above vices i.e. is emancipated, (mitaa) my friends.

(Se) those (hast) hands are (pavita) sacred/blessed which (likhah-i) write (har-i) Divine (jas-u) glory/virtues (laaey-i bhaavni) with devotion.

Message: The total body should be wholy dedicated to the Creator.

ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਸਭਿ ਪੁੰਨ ਤਿਨਿ ਕਿਤਾ ॥   ਸੰਸਾਰ ਸਾਗਰ ਤੇ ਉਧਰੇ ਬਿਖਿਆ ਗੜੁ ਜਿਤਾ ॥

Aṯẖsaṯẖ ṯirath majnā sabẖ punn ṯin kiṯā   Sansār sāgar ṯe uḏẖre bikẖi▫ā gaṛ jiṯā

(Tin-i) that person is deemed have (kitaa = done) performed (majnaa) bathing at (attsath-i = sixty-eight, teerath = places of pilgrimage) all holy places – as the Hindus do, and done (sabh-i) all (pu’nn) meritorious actions.

S/he (udhrey = rises above) is saved from (sansaar) the world (saagar) ocean and (jit) captures (garh) the fort of (bikhia) vvices i.e. overcomes the temptation of the world play and becomes acceptable for union with the Creator, and not reborn.

ਨਾਨਕ ਲੜਿ ਲਾਇ ਉਧਾਰਿਅਨੁ ਦਯੁ ਸੇਵਿ ਅਮਿਤਾ ॥੧੯॥

Nānak laṛ lā▫e uḏẖāri▫an ḏa▫yu sev amiṯā ||19||

S/he (larr-i laaey = attach to scarf) takes and (udhaarian) saves others with him/her-self (seyv-i = serving) by being in obedience to (amitaa) the Infinite (day-u) Almighty, says fifth Nanak. 19.

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ਸਲੋਕ ਮ: ੫ ॥   ਧੰਧੜੇ ਕੁਲਾਹ ਚਿਤਿ ਨ ਆਵੈ ਹੇਕੜੋ ॥   ਨਾਨਕ ਸੇਈ ਤੰਨ ਫੁਟੰਨਿ ਜਿਨਾ ਸਾਂਈ ਵਿਸਰੈ ॥੧॥

Salok mėhlā 5   Ḏẖanḏẖ▫ṛe kulāh cẖiṯ na āvai hekṛo   Nānak se▫ī ṯann futann jinā sāʼn▫ī visrai ||1||

Slok of the fifth Guru (Dhandhrrey) pursuits by which (heykkrro) the One Almighty (naa aavai) does not come (chit-i) to mind, i.e. cause to forget/ignore Divine commands, are (kulaah = bad profit) harmful.

(Seyee) those (ta’nn) bodies/minds (jinaa) by whom (saa’nee) the Master (visrai) is forgotten/Divine commands, (phutta’nn-i = break) succumb to temeptations and suffer, says fifth Nanak. 1.

ਮ: ੫ ॥   ਪਰੇਤਹੁ ਕੀਤੋਨੁ ਦੇਵਤਾ ਤਿਨਿ ਕਰਣੈਹਾਰੇ ॥   ਸਭੇ ਸਿਖ ਉਬਾਰਿਅਨੁ ਪ੍ਰਭਿ ਕਾਜ ਸਵਾਰੇ ॥

Mėhlā 5   Pareṯahu kīṯon ḏevṯā ṯin karṇaihāre   Sabẖe sikẖ ubāri▫an parabẖ kāj savāre

Slok of the fifth Guru. The creature who follow the guru are (keeton-u = made) transformed to (deyvta) gods (preytah-u = ghosts) from demons to (tin-i = that) by the (karnaihaarey) Creator.

(Sabhey) all (sikh) those who follow the guru’s teachings (ubaarian-u = raised above) overcome vices in the world-play, and their (kaaj) aspirations (savaarey) fulfilled, i.e. obtain vision of the Almighty.

ਨਿੰਦਕ ਪਕੜਿ ਪਛਾੜਿਅਨੁ ਝੂਠੇ ਦਰਬਾਰੇ ॥   ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਵਡਾ ਹੈ ਆਪਿ ਸਾਜਿ ਸਵਾਰੇ ॥੨॥

Ninḏak pakaṛ pacẖẖāṛi▫an jẖūṯẖe ḏarbāre   Nānak kā parabẖ vadā hai āp sāj savāre ||2||

(Nindak) those who malign/go gainst the guru’s teachings are recognized as (jhoothey) false/unacceptable (darbaarey) in Divine court, they (pakarr-i) got hold of and (pachhaarian-u) cast to the ground;

Nanak the fifth believes in (vadaa) the great (prabh) Supreme Almighty who (aapi) IT-self (saaj-i) creates and (savaarey) transforms the creatures. 2.

ਪਉੜੀ ॥   ਪ੍ਰਭੁ ਬੇਅੰਤੁ ਕਿਛੁ ਅੰਤੁ ਨਾਹਿ ਸਭੁ ਤਿਸੈ ਕਰਣਾ ॥   ਅਗਮ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਜੀਆਂ ਕਾ ਪਰਣਾ ॥

Pa▫oṛī   Parabẖ be▫anṯ kicẖẖ anṯ nāhi sabẖ ṯisai karṇā   Agam agocẖar sāhibo jī▫āʼn kā parṇā

Pauri (Prabh) the Almighty is (beyant-u) Infinite, (kichh-u naah-i) having no (ant-u) limit; (sabh) everything (karna) is done by (tisai = that) IT, i.e. everything happens by laws of nature.

The Almighty is (agam) beyond reach/comprehension and (agochar) not found by the sensory organs, but is (parna) support (ka) of (jeeaa’n) all creatures, i.e. those who obey Divine commands are protected from harm.

ਹਸਤ ਦੇਇ ਪ੍ਰਤਿਪਾਲਦਾ ਭਰਣ ਪੋਖਣੁ ਕਰਣਾ ॥  ਮਿਹਰਵਾਨੁ ਬਖਸਿੰਦੁ ਆਪਿ ਜਪਿ ਸਚੇ ਤਰਣਾ ॥

Hasaṯ ḏe▫e parṯipālḏā bẖaraṇ pokẖaṇ karṇā  Miharvān bakẖsinḏ āp jap sacẖe ṯarṇā

The Almighty (pratipaalda) takes care of the creatures (dey-i) by giving ITs (haath) hand, (bharan = filling) providing and (pokhan) nourishing i.e. protects the fetus in the mother’s womb and makes provisions for every thing needed in life.

The Master is (aap-i) by IT-self (miharvaan-u) kindand (bakhsind-u) gracious; the creatures can (tarna = swim across) get across the world ocean of temptations (jap-i) by remembering/obeying (sachey) the Eternal Master – i.e. those who live by Divine commands and virtues, overcome vices in the world-play and are emancipated from cycles of births and deaths.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਭਲਾ ਨਾਨਕ ਦਾਸ ਸਰਣਾ ॥੨੦॥

Jo ṯuḏẖ bẖāvai so bẖalā Nānak ḏās sarṇā ||20||

(Jo) whatever (bhaavai) pleases (tudh-u) You (so) that is (bhalaa) good; I (daas) Your servant am (sarna = sanctuary) in Your care and obedience, says fifth Nanak. 20.

ਸਲੋਕ ਮ: ੫ ॥   ਤਿੰਨਾ ਭੁਖ ਨ ਕਾ ਰਹੀ ਜਿਸ ਦਾ ਪ੍ਰਭੁ ਹੈ ਸੋਇ ॥   ਨਾਨਕ ਚਰਣੀ ਲਗਿਆ ਉਧਰੈ ਸਭੋ ਕੋਇ ॥੧॥

Salok mėhlā 5   Ŧinnā bẖukẖ na kā rahī jis ḏā parabẖ hai so▫e   Nānak cẖarṇī lagi▫ā uḏẖrai sabẖo ko▫e ||1||

 (Jis da) those whose (soey-i = that) Master (hai) is (prabh-u) the Almighty IT-self, (tina) they have (na ka = not any) no (bhukh) hunger i.e. all their wishes are fulfilled.

(Sabho koey) everyone (udhrai = rises above) can be saved from craving by (lagia) touching/being at (charni) the feet, i.e. in obedience of the Almighty, says fifth Nanak. 1.

ਮ: ੫ ॥   ਜਾਚਿਕੁ ਮੰਗੈ ਨਿਤ ਨਾਮੁ ਸਾਹਿਬੁ ਕਰੇ ਕਬੂਲੁ ॥   ਨਾਨਕ ਪਰਮੇਸਰੁ ਜਜਮਾਨੁ ਤਿਸਹਿ ਭੁਖ ਨ ਮੂਲਿ ॥੨॥

Mėhlā 5   Jācẖik mangai niṯ nām sāhib kare kabūl   Nānak parmesar jajmān ṯisėh bẖukẖ na mūl ||2||

Slok of the fifth Guru. (Jaachik-u = beggar) the seeker (nit) ever (mangai) asks for awareness of (naam-u) Divine commands, and (sahib-u) the Master (karey kabool) accepts/fulfils the wish.

One whose (jajmaan = host) benefactor is (parmeysar-u) the Supreme Master IT-self, (tisah-i) that person has no (na) no (bhukh = hunger) wanr (mool) at all, says fifth Nanak. 2.

Note: The Paurri below describes the state of mind of one who is imbued with Divine love. S/he then does not run after objects of transitory pleasures as s/he realises that they are left behind on death.

ਪਉੜੀ ॥   ਮਨੁ ਰਤਾ ਗੋਵਿੰਦ ਸੰਗਿ ਸਚੁ ਭੋਜਨੁ ਜੋੜੇ ॥   ਪ੍ਰੀਤਿ ਲਗੀ ਹਰਿ ਨਾਮ ਸਿਉ ਏ ਹਸਤੀ ਘੋੜੇ ॥

Pa▫oṛī   Man raṯā govinḏ sang sacẖ bẖojan joṛe   Parīṯ lagī har nām si▫o e hasṯī gẖoṛe

Paurri. For the devotee (man-u) mind (rataa = dyed) imbued (sang-i) with lov of (govind = Master) the Master, is (sach-u) true/good (bhojan-u) food and (jorrey = pairs) clothes, i.e. suatain life.

(Lagi = attached) bearing (preet-i) in love (siau) with (hari naam) Divine virtues and commands; (aey) these are for him/her (hasti) elephants and (ghorrey) horses – the means of transportation to God.

ਰਾਜ ਮਿਲਖ ਖੁਸੀਆ ਘਣੀ ਧਿਆਇ ਮੁਖੁ ਨ ਮੋੜੇ ॥   ਢਾਢੀ ਦਰਿ ਪ੍ਰਭ ਮੰਗਣਾ ਦਰੁ ਕਦੇ ਨ ਛੋੜੇ ॥

Rāj milakẖ kẖusī▫ā gẖaṇī ḏẖi▫ā▫e mukẖ na moṛe   Dẖādẖī ḏar parabẖ mangṇā ḏar kaḏe na cẖẖoṛe

S/he has (ghani) plenty of (khuseea) pleasures like (raaj) a king (milakh = landed property) with riches; s/he (dhiaaey) ever remembers the Almighty not (morrey) turn his/her (mukh-u) face i.e. never forgets commands of the Creator.

S/he is like (dhaadhi = bard) the devotee lovingly sings the Master’s praises, (mangna) asks (dar-i) at the door of, i.e relies on, (prabh) the Almighty, (kade na) never (chhorrey) leaving that (dar-u) door to ook elswwhere.

ਨਾਨਕ ਮਨਿ ਤਨਿ ਚਾਉ ਏਹੁ ਨਿਤ ਪ੍ਰਭ ਕਉ ਲੋੜੇ ॥੨੧॥੧॥

Nānak man ṯan cẖā▫o ehu niṯ parabẖ ka▫o loṛe ||21||1||

My (man, tan) mind and body have (eyh-u) only this (chaau) longing; to (nit) ever (lorrey) find (prabh) the Almighty, within my mind, says fifth Nanak. 21. 1.

ਸੁਧੁ ਕੀਚੇ

suḏẖ kīcẖe

Instruction for the transcriber; please correct.