SGGS pp 521-522, Goojri Ki Vaar M: 5, Paurris 14-17.

 

ਸਲੋਕ ਮ: ੫ ॥ ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ, ਹਰਿ ਹਰਿ ਸੇਈ ਜਪਾਤ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਗੀ ਤਿਨ ਰਾਮ ਸਿਉ, ਭੇਟਤ ਸਾਧ ਸੰਗਾਤ ॥੧॥

Salok mėhlā 5 Jā ka▫o bẖa▫e kirpāl parabẖ har har se▫ī japāṯ Nānak parīṯ lagīṯin rām si▫o bẖetaṯ sāḏẖ sangāṯ ||1||

 

 

Prologue by the fifth Guru. (Ja kau) one to whom (prabh) the Master (bhaey) is (kirpaal) kind, (seyee) only that person (japaat) is motivated to remember (har-i har-i) the Almighty – lead life by Divine virtues and commands.

(Tin = they) such people (bhyettat = meeting) join (saadh sangaat) the holy congregation and develop (preet-i) love (sio) for (raam) the all-pervasive Master. 1.

 

ਮ: ੫ ॥ ਰਾਮੁ ਰਮਹੁ ਬਡਭਾਗੀਹੋ, ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਅਰਾਧਿਐ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੨॥

Mėhlā 5 Rām ramhu badbẖāgīho jal thal mahī▫al so▫e  Nānak nām arāḏẖi▫ai bigẖan na lāgai ko▫e ||2||

 

Prologue by the fifth Guru. (Ramh-u) remember (raam) the all-pervasive Master and (baddbhaagee-ho) be fortunate – your wishes will be fulfilled. (Soey = that) IT is present (jal-i) in water, (thal-i) in/on earth and (maheeaal-i) in space.

(Araadheeai) by invoking, i.e. living by (naam-i) virtues and commands of the Almighty, (na koey) no (bighan-u) impediment (laagai = affects) comes – in the way of achieving emancipation, says Nanak the fifth. 2.

 

ਪਉੜੀ ॥ ਭਗਤਾ ਕਾ ਬੋਲਿਆ ਪਰਵਾਣੁ ਹੈ, ਦਰਗਹ ਪਵੈ ਥਾਇ ॥ ਭਗਤਾ ਤੇਰੀ ਟੇਕ, ਰਤੇ ਸਚਿ ਨਾਇ ॥

Pa▫oṛī Bẖagṯā kā boli▫ā parvāṇ hai ḏargėh pavai thā▫e Bẖagṯā ṯerī tek raṯe sacẖ nā▫e

 

(Paurri) stanza. Whatever is (bolia) said by (bhagtaa) the devotees is (parvaan-u = acceptable) respected; it (pavai thaaey = falls in place) receives approval (dargah = in Divine court) of the Almighty, i.e. the Almighty does what the devotees wish – as they conform to Divine virtues and commands.

O Almighty, the devotees have (tteyk = support) faith (teyri = your) in you, (ratey) imbued as they are (naaey) with Naam of (sachey = eternal) the  Eternal.

 

ਜਿਸ ਨੋ ਹੋਇ ਕ੍ਰਿਪਾਲੁ, ਤਿਸ ਕਾ ਦੂਖੁ ਜਾਇ ॥ ਭਗਤ ਤੇਰੇ ਦਇਆਲ ਓਨ੍ਹ੍ਹਾ ਮਿਹਰ ਪਾਇ ॥

Jis no ho▫e kirpāl ṯis kā ḏūkẖ jā▫e Bẖagaṯ ṯere ḏa▫i▫āl onĥā mihar pā▫e

 

(Jis no) one to whom you (hoey) are (kiraal) kind, (tis ka) his/her (dookh-u) distress (jaaey) ends.

 (Bhagat) the devotees are (terey) Your own; You (paaey = put) bestow with Your (mihar) grace on (onhaa) them, O (daiaal) compassionate Master.

 

Page 522

 

ਦੂਖੁ ਦਰਦੁ ਵਡ ਰੋਗੁ ਨ ਪੋਹੇ ਤਿਸੁ ਮਾਇ ॥ ਭਗਤਾ ਏਹੁ ਅਧਾਰੁ, ਗੁਣ ਗੋਵਿੰਦ ਗਾਇ ॥

Ḏūkẖ ḏaraḏ vad rog na pohe ṯis mā▫e Bẖagṯā ehu aḏẖār guṇ govinḏ gā▫e

 

(Dookh-u) distress, (darad) pain and (vadd = big) the terrible (rog-u) affliction of (maaey = ego) acting by self-will do not (pohey) touch (tis-u) one who has faith in you.

(Bhagtaa) the devotees have (eyhu) only this (adhaar-u = support) guide for life; they (gaaey = sing) praise and emulate (gun) Divine virtues, (govind = master of universe) o Creator.

 

ਸਦਾ ਸਦਾ ਦਿਨੁ ਰੈਣਿ ਇਕੋ ਇਕੁ ਧਿਆਇ ॥ ਪੀਵਤਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ, ਜਨ ਨਾਮੇ ਰਹੇ ਅਘਾਇ ॥੧੪॥

Saḏā saḏā ḏin raiṇ iko ik ḏẖi▫ā▫e Pīvaṯ amriṯ nām jan nāme rahe agẖā▫e ||14||

 

(Sadaa sadaa) forever, be it (din-u) day or (rain-i) night, they (dhiaaey) pay attention/obey (ik-u) the One Master.

They (peevat-i) drink (amrit) the life-giving elixir of, i.e. live by the rejuvenating (naam-u) Divine virtues and commands; (jan= servants) the seekers (rahey) remain (aghaaey) satisfied living (naamey) by Naam. 14.

 

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Note: The human soul yearns to meet the Almighty, which comes by obedience, but temptations/vices distract. One can overcome these by following teachings of the guru to ever remember and obey Naam or Divine commands. This is the message of this fifteenth Paurri and two preceding Sloks/prologues of Goojri Ki Vaar by the fifth Guru.

 

ਸਲੋਕ ਮ: ੫ ॥ ਕੋਟਿ ਬਿਘਨ ਤਿਸੁ ਲਾਗਤੇ ਜਿਸ ਨੋ ਵਿਸਰੈ ਨਾਉ ॥ ਨਾਨਕ ਅਨਦਿਨੁ ਬਿਲਪਤੇ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥੧॥

Salok mėhlā 5 Kot bigẖan ṯis lāgṯe jis no visrai nā▫o Nānak an▫ḏin bilpaṯe ji▫o suñai gẖar kā▫o ||1||

 

Prologue by the fifth Guru (Kott-i = crore/ten million) countless (bighan) impediments (laagtey = touch) are faced (tis-u) by one (jis no) by whom (naau/naam) Divine commands, i.e. duties of human life, (visrai) are forgotten. 

Such people (andin-u = every day) are ever (bilpatey) restless – for achieving nothing, like (kaau) a crow gets nothing from (sunjney) an empty (ghar-i) house, says Nanak the fifth. 1.

 

ਮ: ੫ ॥ ਪਿਰੀ ਮਿਲਾਵਾ ਜਾ ਥੀਐ ਸਾਈ ਸੁਹਾਵੀ ਰੁਤਿ ॥ ਘੜੀ ਮੁਹਤੁ ਨਹ ਵੀਸਰੈ ਨਾਨਕ ਰਵੀਐ ਨਿਤ ॥੨॥

Mėhlā 5 Pirī milāvā jā thī▫ai sā▫ī suhāvī ruṯ  Gẖaṛī muhaṯ nah vīsrai Nānak ravī▫ai niṯ ||2||

 

Prologue by the fifth Guru. (Saaee) that (rut-i) weather (ja) when (milaava) union with (piri) the beloved (theeai) happens is (rut-i) weather is (suhaavi) pleasant, i.e. the mind experiences peace when it finds the Almighty within.

Therefore, we should (nit) ever (raveeai) remember and not (veesrai) forget – not be oblivious of the Almighty’s presence/commands even for (gharri muhat-u) a moment, says fifth Nanak. 2. 

 

ਪਉੜੀ ॥ ਸੂਰਬੀਰ ਵਰੀਆਮ ਕਿਨੈ ਨ ਹੋੜੀਐ ॥ ਫਉਜ ਸਤਾਣੀ ਹਾਠ ਪੰਚਾ ਜੋੜੀਐ ॥

Pa▫oṛī Sūrbīr varī▫ām kinai na hoṛī▫ai Fa▫uj saṯāṇī hāṯẖ pancẖā joṛī▫ai

 

(Paurri) stanza. Vices in the world-play are like (vareeaam) brave and (soor-beer) mighty warriors; (kinai na) no one can (horreeai = stop) prevent them – from tempting the mortals.

 These (pancha) five – lust, anger, greed, attachment and vanity – (jorreeai) together constitute (sataani) a powerful and (haatth) determined (fauj) army.

 

Note: The next line uses the expression ਦਸ ਨਾਰੀ (das naari) literally meaning ‘ten women’ and refers to the five sensory organs – namely eyes, ears, nose, tongue for taste and skin – and the five action organs – namely hands, feet, tongue for speech, reproductive and excretory organs.

 

ਦਸ ਨਾਰੀ, ਅਉਧੂਤ, ਦੇਨਿ ਚਮੋੜੀਐ ॥ ਜਿਣਿ ਜਿਣਿ ਲੈਨ੍ਹ੍ਹਿ ਰਲਾਇ, ਏਹੋ ਏਨਾ ਲੋੜੀਐ ॥

Ḏas nārī a▫uḏẖūṯ ḏen cẖamoṛī▫ai Jiṇ jiṇ lainiĥ ralā▫e eho enā loṛī▫ai

 

The vices (deyn-i) cause (das) the ten (naari = women) organs – five sensory and five action – of even (audhoot) renunciates to (chamorreeai) cling to them, i.e. one is tempted through the sensory organs, and the action organs act under their influence.

They (jin-i jin-i) progressively c0nquer/possess the organs and (lainih) make them (ralaaey = join them) the part of their plan; that is (lorreeai = want) their objective – to keep the total being of the mortal under their control.

 

ਤ੍ਰੈ ਗੁਣ ਇਨ ਕੈ ਵਸਿ ਕਿਨੈ ਨ ਮੋੜੀਐ ॥ ਭਰਮੁ ਕੋਟੁ ਮਾਇਆ ਖਾਈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਤੋੜੀਐ ॥

Ŧarai guṇ in kai vas kinai na moṛī▫ai Bẖaram kot mā▫i▫ā kẖā▫ī kaho kiṯ biḏẖṯoṛī▫ai

 

(Train gun) the three modes of ego nature – Tamas or inertia/ignorance, Rajas or effort and Sattva or religious rituals etc – are (in kai) under their (vas-i) control; (kinai na) no one can (morreeai) turn them away, i.e. the mortals with ego – not following the guru – cannot stand up to them.

Question: Like a defence arrangement in military parlance, they are lodged in (kott-u) the fort of (bharam-u) delusion with (khaaee) the moat of (maaia) attachments in the world-play round them; someone (kah-u) tell me; by (kit-u) what (bidh-i) method can the defence (torreeai) be breached?

 

ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿ, ਬਿਖਮ ਦਲੁ ਫੋੜੀਐ ॥ ਹਉ ਤਿਸੁ ਅਗੈ ਦਿਨੁ ਰਾਤਿ ਰਹਾ ਕਰ ਜੋੜੀਐ ॥੧੫॥

Gur pūrā ārāḏẖ bikẖam ḏal foṛī▫ai Ha▫o ṯis agai ḏin rāṯ rahā kar joṛī▫ai ||15||

 

Answer: (Aaraadh-i) by invoking – following the teachings of – (poora) the perfect guru, one can (phorreeai = break) defeat/overcome (bikham = difficult) the formidable (dal-u) army.

(Din-u) day and (raat-i) night, i.e. forever, (hau) I (rahaa) remain standing (agai) before (tis-u = that) the guru (jorreeai) with folded (kar) hands – supplicate to enable me to overcome the vices. 15.

 

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ਸਲੋਕ ਮ: ੫ ॥ ਕਿਲਵਿਖ ਸਭੇ ਉਤਰਨਿ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਉ ॥ ਕੋਟਿ ਕਲੇਸਾ ਊਪਜਹਿ ਨਾਨਕ ਬਿਸਰੈ ਨਾਉ ॥੧॥

Salok mėhlā 5. Kilvikẖ sabẖe uṯran nīṯ nīṯ guṇ gā▫o Kot kalesā ūpjahi Nānak bisrai nā▫o ||1||

 

Prologue by the fifth Guru. (Sabhey) all (kilvikh) wrongdoings (utran-i = removed) are given up those who (neet neet) forever (gaau = sing) praise and emulate (gun) Divine virtues.

On the other hand, when one (visrai = forgets) is oblivious of (naau) virtues and commands of the Almighty – one commits transgressions and – (kott-i = crore/ten million) millions of (kaleys = strife) difficulties arise, says the fifth Nanak. 1.

 

ਮ: ੫ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥

Mėhlā 5 Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ ||2||

 

Prologue by the fifth Guru. (Bheyttiai) by finding (satigur-i) the true guru and obeying him, (jugat-i) the method of leading human life (poori hovai) is perfected.

Then even while being (vichey) in the world-play (hasandiaa) laughing, (kheylandia) playing, (painandia) wearing clothes and (khavandia) eating food, (mukat-i) emancipation (hovai) is achieved, i.e. there is no need to renounce the world and practice austerities to obtain emancipation, i.e. one does not go to jungles for emancipation. 2.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਿਗੁਰੁ ਧਨੁ ਧੰਨੁ ਜਿਨਿ ਭਰਮ ਗੜੁ ਤੋੜਿਆ ॥ ਸੋ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਹਰਿ ਸਿਉ ਜੋੜਿਆ ॥

Pa▫oṛī. So saṯgur ḏẖan ḏẖan jin bẖaram gaṛ ṯoṛi▫ā So saṯgur vāhu vāhu jin har si▫o joṛi▫ā

 

(Paurri) stanza. (Dhan-u dhann-u) great and blessed is (satigur-u) the true guru

 (jin-i = who) for he (torria) breaches (garr-u) the fort of (bharam) delusions round the mind.

(Vaah-u vaah-u) praise-worthy is the true guru for he (jorria) connects (sio) to, i.e. helps to find, (har-i) the Almighty within.   

 

ਨਾਮੁ ਨਿਧਾਨੁ ਅਖੁਟੁ ਗੁਰੁ ਦੇਇ ਦਾਰੂਓ ॥ ਮਹਾ ਰੋਗੁ ਬਿਕਰਾਲ ਤਿਨੈ ਬਿਦਾਰੂਓ ॥

Nām niḏẖān akẖut gur ḏe▫e ḏarū▫o Mahā rog bikrāl ṯinai biḏarū▫o

 

The human mind is afflicted with numerous afflictions; the guru (dey-i) administers (akhutt-u) the inexhaustible (nidhaan-u) treasure of (nam-u) Divine virtues and commands as (daaroo-o) medicine.

(Tinai) that (bidaaroo-o) banishes (bikraal) the terrible (maha) great (rog-u) affliction – of acting by self-will.

 

ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ਬਹੁਤੁ ਖਜਾਨਿਆ ॥ ਜਿਤਾ ਜਨਮੁ ਅਪਾਰੁ ਆਪੁ ਪਛਾਨਿਆ ॥

Pā▫i▫ā nām niḏẖān bahuṯ kẖajāni▫ā Jiṯā janam apār āp pacẖẖāni▫ā

 

(Nidhaan-u) the treasure of Naam, which is equivalent to (bahut-u) numerous (khajaania) treasures (paaia) is obtained. And, with that in mind, the game of (janam-u) human life (jitaa) is won, by (pachhaania = recognizing) discovering (apaar-u) the Infinite Master (aap-u = self) within, i.e. the purpose of human birth to attain union with the Almighty is achieved by being conscious of Divine virtues and commands.

 

ਮਹਿਮਾ ਕਹੀ ਨ ਜਾਇ ਗੁਰ ਸਮਰਥ ਦੇਵ ॥ ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅਪਰੰਪਰ ਅਲਖ ਅਭੇਵ ॥੧੬॥

Mahimā kahī na jā▫e gur samrath ḏev Gur pārbarahm parmesur aprampar alakẖ abẖev ||16||

 

(Na jaaey) it is not possible to (kahi = say) make (mahima) comparison, i.e. compare (samrath) the potent (devy) revered guru with anyone.

The guru is the embodiment of (aprampar) the Infinite (paarbrahm) transcendent (parmeysur) Supreme Master, who is (alakh) unseen and (abheyv) whose mysteries cannot be known. 16.

 

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ਸਲੋਕੁ ਮ ੫ ॥ ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥੧॥

Salok mėhlā 5 Uḏam kareḏi▫ā jī▫o ṯūʼn kamāvḏi▫ā sukẖ bẖuncẖ Ḏẖi▫ā▫iḏi▫āṯūʼn parabẖū mil Nānak uṯrī cẖinṯ ||1||

 

Prologue by the fifth Guru. O mortal, (udam-u kareydia = making effort) work (jeeo = live) for livelihood, (kamaavdia) earn to (bhunch-u) enjoy (sukh-u) comfort.

(Dhiaaiadia) pay attention to Divine virtues and commands for (too’n) you to (mil-u = meet) unite with (prabhoo) the Master; your (chint) anxiety – about what will happens, shall (utree = removed) end. 1.

 

ਮ: ੫ ॥ ਸੁਭ ਚਿੰਤਨ ਗੋਬਿੰਦ ਰਮਣ ਨਿਰਮਲ ਸਾਧੂ ਸੰਗ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵਿਸਰਉ ਇਕ ਘੜੀ ਕਰਿ ਕਿਰਪਾ ਭਗਵੰਤ ॥੨॥

Mėhlā 5 Subẖ cẖinṯan gobinḏ ramaṇ nirmal sāḏẖū sang.  Nānak nām na visra▫o ik gẖaṛī kar kirpā bẖagvanṯ ||2||

 

Prologue by the fifth Guru. May I have (subh) good (chintan) thinking, (raman) remember (gobind = master of universe) the Almighty, and have (nirmal) the purifying (sang) company of (saadhoo) the guru – the holy congregation.

O (bhagvant) Master of destiny, (kar-i kirpa) please be kind to bless that I do not (visrau) forget (naam-u) Divine virtues and commands even for (ik) a (gharri) moment, prays the fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਤੇਰਾ ਕੀਤਾ ਹੋਇ, ਤ ਕਾਹੇ ਡਰਪੀਐ ॥ ਜਿਸੁ ਮਿਲਿ ਜਪੀਐ ਨਾਉ, ਤਿਸੁ ਜੀਉ ਅਰਪੀਐ ॥

Pa▫oṛī Ŧerā kīṯā ho▫e ṯa kāhe darpī▫ai Jis mil japī▫ai nā▫o ṯis jī▫o arpī▫ai

 

(Paurri) stanza. O Almighty you are just. Since everything (hoey) is (teyra keeta = your doing) done by you, then (kaahey) why should we (ddarpeeai) be afraid, i.e. one with faith in God have no worries?

No difficulties are faced if we live by Naam; we should (arpeeai) make offering of/dedicate (jeeo = soul) life, i.e. submit to the guru, (mil-i) on meeting (jis-u) whom, – in whose company, we (japeeai) remember (naau) Naam.

 

ਆਇਐ ਚਿਤਿ ਨਿਹਾਲੁ ਸਾਹਿਬ ਬੇਸੁਮਾਰ ॥ ਤਿਸ ਨੋ ਪੋਹੇ ਕਵਣੁ ਜਿਸੁ ਵਲਿ ਨਿਰੰਕਾਰ ॥
Ā▫i▫ai cẖiṯ nihāl sāhib besumār  Ŧis no pohe kavaṇ jis val nirankār

 

(Aaiai = coming) keeping (chit-i) in mind (beysumaar = beyond appraisal) the Infinite (sahib) Master, i.e. living by Divine virtues and commands – the laws of nature, one remains (nihaal-u) happy.

(Kavan-u) who, i.e. no one, (pohey = touch) can be equal to one on (jis-u) whose (val-i) side is (nirankaar) the Formless Master, i.e. who is bestowed Divine grace due to living by Naam.

 

ਸਭੁ ਕਿਛੁ ਤਿਸ ਕੈ ਵਸਿ, ਨ ਕੋਈ ਬਾਹਰਾ ॥ ਸੋ ਭਗਤਾ ਮਨਿ ਵੁਠਾ, ਸਚਿ ਸਮਾਹਰਾ ॥

Sabẖ kicẖẖ ṯis kai vas na ko▫ī bāhrā So bẖagṯā man vuṯẖā sacẖ samāharā

 

(Sabh-u kichh-u) everything is (vas-i) under control (tis kai = his/her) of the Almighty; (Na koee) none is (baahra) outside ITs domain.

(So = that) IT (vuttha) dwells (man-i) in the minds of (bhagtaa) the devotees and they (samaahraa) remain absorbed (sach-i) in the Eternal Almighty.

 

ਤੇਰੇ ਦਾਸ ਧਿਆਇਨਿ ਤੁਧੁ ਤੂੰ ਰਖਣ ਵਾਲਿਆ ॥ ਸਿਰਿ ਸਭਨਾ ਸਮਰਥੁ ਨਦਰਿ ਨਿਹਾਲਿਆ ॥੧੭॥

Ŧere ḏās ḏẖi▫ā▫in ṯuḏẖ ṯūʼn rakẖaṇ vāli▫ā Sir sabẖnā samrath naḏar nihāli▫ā ||17||

 

O Almighty, (terey) your (daas = servants) seekers (dhiaain-i) pay attention to (tudhu-u = you) Your virtues and commands and (too’n) you (rakhan vaalia = protector) protect them.

You, (samrath-u) the Omnipotent Master are (sir-i = over the head) the protector (sabhna) of all; Your (nadar-i) grace is their (nihaalia) joy. 17.