SGGS pp 961-963, Raamkali Ki Vaar M: 5, Paurris 9-13.

 

ਸਲੋਕ ਮਹਲਾ ੫ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਸੁਆਮੀ ਮੇਰੇ ਸੰਤਾਂ ਸੰਗਿ ਵਿਹਾਵੇ ॥ ਤੁਧਹੁ ਭੁਲੇ ਸਿ ਜਮਿ ਜਮਿ ਮਰਦੇ ਤਿਨ ਕਦੇ ਨ ਚੁਕਨਿ ਹਾਵੇ ॥੧॥

Salok mėhlā 5.  Hohu kirpāl su▫āmī mere sanṯāʼn sang vihāve.  Ŧuḏẖhu bẖule sė jam jam marḏe ṯin kaḏe na cẖukan hāve. ||1||

 

(Slok) prologue (mahla 5) by the fifth guru. O (meyrey) my (suaami) Master, please (hohu) be (kripaal) kind to facilitate that my life (vihaavey) passes (sang-i) in company of (santaa = saints) Your seekers – so that in their company, I ever remember You.

Those who (bhuley) stray off (tudhahu) from You, (s-i) they (jam-i jam-i) keep taking births and (mardey) dying; (tin) their (haavey = sighs) agony of being in reincarnations (kadey na) never (chukey) ends. 1.

 

ਮਃ ੫ ॥ ਸਤਿਗੁਰੁ ਸਿਮਰਹੁ ਆਪਣਾ ਘਟਿ ਅਵਘਟਿ ਘਟ ਘਾਟ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕੋਇ ਨ ਬੰਧੈ ਵਾਟ ॥੨॥

Mėhlā 5.  Saṯgur simrahu āpṇā gẖat avgẖat gẖat gẖāt.  Har har nām japanṯi▫ā ko▫e na banḏẖai vāt. ||2||

 

Prologue by the fifth Guru. O Sikhs of the guru, (simrahu) keep in mind teachings of (aapna = own) your (satigur-u) true guru, at every (ghatt-i) place including (avghatt-i) in difficult places, (ghatt = on the way) while travelling and (ghaatt-i) at the port of embarkation/disembarkation, i.e. in all circumstances, in comfort/discomfort.

(Koey na) no one can (bandhai) obstruct (vaatt) the path (japantiaa) by remembering and living by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of the Almighty. 2.

 

Page 962

 

ਪਉੜੀ ॥ ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥

Pa▫oṛī.  Ŧithai ṯū samrath jithai ko▫e nāhi.  Othai ṯerī rakẖ agnī uḏar māhi.

 

(Paurri) stanza by the fifth Guru. O Almighty, (too) You are (samrath-u) Omnipotent; You are there to help (tithai) there (jithai) where (koee naaah-i) no one else can. (Teyri) Your (rakh) protection is available (othai) there, like (maah-i) in (agni = fire) the heat of (udar) the mother’s womb.

 

ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥

Suṇ kai jam ke ḏūṯ nā▫e ṯerai cẖẖad jāhi.  Bẖa▫ojal bikẖam asgāhu gur sabḏī pār pāhi.

 

And (sun-i kai) listening to (teyrai) Your (naaey/naam) virtues being uttered and seeing their emulation by the devotee – (doot) the messenger of (jam) Divine justice (chhadd-i) leaves and (jaaey) goes – as it does not have jurisdiction on one who remembers God.

One (paar-i = far shore, paah-i = obtains/lands at) gets across (bikham-u) the hard-to- cross (asgaahu) bottomless, i.e. hard-to-overcome, (bhaujal-u) world-ocean of vices, (sabdi = by the word) with guidance of the guru.

 

ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥

Jin ka▫o lagī pi▫ās amriṯ se▫e kẖāhi.  Kal mėh eho punn guṇ govinḏ gāhi.

 

(Seyee) only they (jin kau) who (lagi piaas) are thirsty (khaah-i = eat) drink (amrit-u) the nectar, i.e. only those who yearn for the Almighty remember and practice Naam.

(Gaah-i = sing) praise (gun) virtues of (govind = master of the world) the Almighty and emulate them; (eyho) this is (pun-u) the good deed (mah-i) in (kal-i = conflict) in the age of duality – when on is at crossroad of life.

 

ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥

Sabẖsai no kirpāl samĥāle sāhi sāhi.  Birthā ko▫e na jā▫e jė āvai ṯuḏẖ āhi. ||9||

 

(Kirpaal-u) the kind Almighty (samaaley) takes care (no) of (sabhna) all (saah-i saah-i) at every breath – all the time.

No one (j-i) who (aavai) comes to You (aah-i) to seek (tudh-u) You, (jaaey) goes (birtha) empty-handed, i.e. all wishes are fulfilled by invoking You, o Almighty. 9.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਦੂਜਾ ਤਿਸੁ ਨ ਬੁਝਾਇਹੁ ਪਾਰਬ੍ਰਹਮ ਨਾਮੁ ਦੇਹੁ ਆਧਾਰੁ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਸਮਰਥੁ ਸਚੁ ਦਾਤਾਰੁ ॥

Salok mėhlā 5.  Ḏūjā ṯis na bujẖā▫iho pārbarahm nām ḏeh āḏẖār.  Agam agocẖar sāhibo samrath sacẖ ḏāṯār.

 

Prologue by the fifth Guru. One whom You (tis-u = that) (deyhu) give Your (aadhaar-u) support, o (paarbrahm) Supreme Being, i.e. create firm commitment to live by Your virtues and commands, You do not let (tis-u) that person (bujhaaihu) look to any (doojaa) other person.

You are (agam-u) beyond reach/incomprehensible, (agochar) not perceived by the senses, but are the (daataar-u = giver) beneficent (sach-u) eternal (saahibo) Master.

 

ਤੂ ਨਿਹਚਲੁ ਨਿਰਵੈਰੁ ਸਚੁ ਸਚਾ ਤੁਧੁ ਦਰਬਾਰੁ ॥ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Ŧū nihcẖal nirvair sacẖ sacẖā ṯuḏẖ ḏarbār.  Kīmaṯ kahaṇ na jā▫ī▫ai anṯ na pārāvār.

 

(Too) You are (nihchal-u = unshakable) unchanging, (nirvair-u = without enmity) have nothing against anyone and are (sach-u) eternal; (tudh-u) Your (darbaar-u) court is (sachaa = true) just.

Your virtues and powers have no (ant-u) limitation or (paaraavar-u = far shore) boundary; (na jaaeeai) it is not possible to (kahan-u = say) put (keemat-i) a price – know Your worth.

 

ਪ੍ਰਭੁ ਛੋਡਿ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਭੁ ਬਿਖਿਆ ਰਸ ਛਾਰੁ ॥ ਸੇ ਸੁਖੀਏ ਸਚੁ ਸਾਹ ਸੇ ਜਿਨ ਸਚਾ ਬਿਉਹਾਰੁ ॥

Parabẖ cẖẖod hor jė mangṇā sabẖ bikẖi▫ā ras cẖẖār.  Se sukẖī▫e sacẖ sāh se jin sacẖā bi▫uhār.

 

 (Sabh-u) everything (hor-u) other (chhodd-i) except – the wealth of awareness of virtues of – (prabh-u) the Almighty (j-i) that one may (mangnaa) ask is (ras) pleasure for (chhaar-u) dust – because everything else is perishable and left behind on death.

(Sey) those (jin) whose (biauhaar-u = dealings) conduct is (sachaa) truthful, i.e. those who emulate Divine virtues, (sey) they are (sach-u) truly (saah) wealthy and (sukhee-ey) remain at peace.

 

ਜਿਨਾ ਲਗੀ ਪ੍ਰੀਤਿ ਪ੍ਰਭ ਨਾਮ ਸਹਜ ਸੁਖ ਸਾਰੁ ॥ ਨਾਨਕ ਇਕੁ ਆਰਾਧੇ ਸੰਤਨ ਰੇਣਾਰੁ ॥੧॥

Jinā lagī parīṯ parabẖ nām sahj sukẖ sār.  Nānak ik ārāḏẖe sanṯan reṇār. ||1||

 

(Jinaa) those who (lagi) develop (preet-i) affection for (naam) virtues of (prabh) the Master, they attain (sahj) poise and (saar-u) the supreme (sukh) comfort of finding the Almighty.

 They (araadhey) invoke (ik-u) the One Almighty and seek (reynaar-u = dust of the feet) to be under guidance of (santan) the saints/seekers, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਅਨਦ ਸੂਖ ਬਿਸ੍ਰਾਮ ਨਿਤ ਹਰਿ ਕਾ ਕੀਰਤਨੁ ਗਾਇ ॥ ਅਵਰ ਸਿਆਣਪ ਛਾਡਿ ਦੇਹਿ ਨਾਨਕ ਉਧਰਸਿ ਨਾਇ ॥੨॥

Mėhlā 5.  Anaḏ sūkẖ bisrām niṯ har kā kīrṯan gā▫e.  Avar si▫āṇap cẖẖād ḏėh Nānak uḏẖras nā▫e. ||2||

 

Prologue by the fifth Guru. One who (gaaey) sings (keertan-u = praise) virtues (ka) of (har-i) the Almighty and emulates them, s/he (nit) ever has (anad) bliss, (sookh) comfort and (bisraam = rest) peace.

Therefore (chhaadd-i deyh-i) give up (avar) other (siaanpaa = cleverness) ideas of yours, o human being, for one (udhras-i) is emancipated through living by (naaey/naam) Divine virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥

Pa▫oṛī.  Nā ṯū āvahi vas bahuṯ gẖiṇāvaṇe.  Nā ṯū āvahi vas beḏ paṛāvaṇe.

 

(Paurri) stanza by the fifth Guru. O Almighty, (too) You do not (aavah-i) come (vas-i) under control of, i.e. are found by one who (ghiraavn-e = ill will) dislikes the world and withdraws to mountains/jungles.

You are not found by (parraavney = cause to read) reading (beyd = Vedas) scriptures.

 

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥

Nā ṯū āvahi vas ṯirath nā▫ī▫ai.  Nā ṯū āvahi vas ḏẖarṯī ḏẖā▫ī▫ai.

 

You are not found by (naaeeai/nahaaeeai) bathing (teerath-i) at pilgrim centers – by ceremonial baths.

You are not found by (dhaaeeai = running) wandering over (dhartee = earth) the world.

 

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥

Nā ṯū āvahi vas kiṯai si▫āṇpai.  Nā ṯū āvahi vas bahuṯā ḏān ḏe.

 

You are not found by (kitai) any (siaanpai) clever moves.

You are not found by (dey) giving (bahutaa) large (daan-u) charities.

 

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥

Sabẖ ko ṯerai vas agam agocẖarā.  Ŧū bẖagṯā kai vas bẖagṯā ṯāṇ ṯerā. ||10||

 

O, Almighty You are (agam) beyond reach/comprehension and (agochra) not perceived by the senses – and hence are hard to find -, but (sabh-u ko) everyone is under (teyrai) Your (vas-i) control.

(Too) You are (vas-i = under control) found (bhagtaa = devotees) by those who live by Your virtues and commands; (bhagtaa) the devotees have (t-era) Your-given (taan-u = power) strength to find You, i.e. they find You by living by Your virtues and commands. 10

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਆਪੇ ਵੈਦੁ ਆਪਿ ਨਾਰਾਇਣੁ ॥ ਏਹਿ ਵੈਦ ਜੀਅ ਕਾ ਦੁਖੁ ਲਾਇਣ ॥

Salok mėhlā 5.  Āpe vaiḏ āp nārā▫iṇ.  Ėhi vaiḏ jī▫a kā ḏukẖ lā▫iṇ.

 

Prologue by the fifth Guru. The Almighty is (aapeye) IT-self (vaid-u) the physician and (aap-i) IT-self (naaraain-u = distiller) makes the medicines, i.e. knows the shortcomings of creature and also helps him/her overcome by imparting awareness of IT’s virtues and commands.

(Eyh-i) these (vaid) physicians (laain) cause to contract (dukh-u) problems for (jeea) the soul, i.e. the self-appointed guru’s mislead people.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਖਾਇਣ ॥ ਨਾਨਕ ਜਿਸੁ ਮਨਿ ਵਸੈ ਤਿਸ ਕੇ ਸਭਿ ਦੂਖ ਮਿਟਾਇਣ ॥੧॥
Gur kā sabaḏ amriṯ ras kẖā▫iṇ.  Nānak jis man vasai ṯis ke sabẖ ḏūkẖ mitā▫iṇ. ||1||

 

(Sabad-u = word) teachings of the true guru are (amrit) the life-giving (ras-u) elixir (khaain = to eat) for treating the soul of afflictions.

One (jis-u) in whose (man-i) mind the guru’s teachings (vasai = abides) are remembered and acted upon (sabh-i) all (key = of, tis = that) his/her (dookh) faults (mittaain = erased) are removed, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਹੁਕਮਿ ਉਛਲੈ ਹੁਕਮੇ ਰਹੈ ॥ ਹੁਕਮੇ ਦੁਖੁ ਸੁਖੁ ਸਮ ਕਰਿ ਸਹੈ ॥ ਹੁਕਮੇ ਨਾਮੁ ਜਪੈ ਦਿਨੁ ਰਾਤਿ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਹੋਵੈ ਦਾਤਿ ॥

Mėhlā 5.  Hukam ucẖẖlai hukme rahai.  Hukme ḏukẖ sukẖ sam kar sahai.  Hukme nām japai ḏin rāṯ.  Nānak jis no hovai ḏāṯ.

 

Prologue of the fifth Guru. It is (hukam-i = by command) by Divine will that one (uchhlai = jumps) acts in ego or (rahai) remains steady (hukmey) by obeying Divine commands. (Hukmey) by submitting to Divine commands, s/he (sahai) bears (dukh) discomfort and (sukh) comfort (kar-i) treating them (sam) equal.

It is (hukmey) by Divine will that one (japai) keeps in mind and lives by (naam-u) virtues of the Almighty (din-u) day and (raat-i) night – all the time.

But this is done by one who (hovai = be) receives (daat-i = benediction) Divine grace, says fifth Nanak.

 

ਹੁਕਮਿ ਮਰੈ ਹੁਕਮੇ ਹੀ ਜੀਵੈ ॥ ਹੁਕਮੇ ਨਾਨ੍ਹ੍ਹਾ ਵਡਾ ਥੀਵੈ ॥

Hukam marai hukme hī jīvai.  Hukme nānĥā vadā thīvai.

 

S/he (marai = dies) gives up ego by obedience (hukam-i) to Divine commands, and by Hukam (jeevai) lives a life free of ego and vices.

S/he (theevai) becomes (naanaa) small and (vaddaa) big (hukmey) by Hukam, i.e. sometimes commits acts unbecoming of human birth and sometimes acts appropriately – based on past deeds.

 

ਹੁਕਮੇ ਸੋਗ ਹਰਖ ਆਨੰਦ ॥ ਹੁਕਮੇ ਜਪੈ ਨਿਰੋਧਰ ਗੁਰਮੰਤ ॥

Hukme sog harakẖ ānanḏ.  Hukme japai niroḏẖar gurmanṯ.

 

It is (hukmey) by Divine will that s/he experiences (sog) sorrow, (harakh) joy and (aanand) happiness.

(Hukmey) by Divine will – based on past deeds – s/he (japai) keeps in mind and acts by (nirodhar) unstoppable/ever useful (gurmant) instructions of the guru.

 

ਹੁਕਮੇ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ ॥ ਨਾਨਕ ਜਾ ਕਉ ਭਗਤੀ ਲਾਏ ॥੨॥

Hukme āvaṇ jāṇ rahā▫e.  Nānak jā ka▫o bẖagṯī lā▫e. ||2||

 

It is (hukmey) by Divine will that one (rahaaey) obviates (aavan-u = coming) births and (jaan-u = going) deaths.

But only that person does it (ja kau) whom the Almighty (laaey = engages) motivates (bhagti = devotion) to live by Naam or Divine virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਹਉ ਤਿਸੁ ਢਾਢੀ ਕੁਰਬਾਣੁ ਜਿ ਤੇਰਾ ਸੇਵਦਾਰੁ ॥ ਹਉ ਤਿਸੁ ਢਾਢੀ ਬਲਿਹਾਰ ਜਿ ਗਾਵੈ ਗੁਣ ਅਪਾਰ ॥

Pa▫oṛī.  Ha▫o ṯis dẖādẖī kurbāṇ jė ṯerā sevḏār.  Ha▫o ṯis dẖādẖī balihār jė gāvai guṇ apār.

 

(Paurri) stanza by the fifth Guru. (Hau) I (kurbaan-u = am sacrifice) adore (tis-u) that (ddhaaddhee) bard (j-i) who is (teyra) Your (seyvdaar) servant, i.e. who does not pay only lip service but lives by Your virtues and commands.

I (balihaar = am sacrifice) adore that bard (j-i) who (gaavai) sings (apaar) the infinite (gun) Divine virtues – and emulates them.

 

ਸੋ ਢਾਢੀ ਧਨੁ ਧੰਨੁ ਜਿਸੁ ਲੋੜੇ ਨਿਰੰਕਾਰੁ ॥ ਸੋ ਢਾਢੀ ਭਾਗਠੁ ਜਿਸੁ ਸਚਾ ਦੁਆਰ ਬਾਰੁ ॥

So dẖādẖī ḏẖan ḏẖan jis loṛe nirankār.  So dẖādẖī bẖāgaṯẖ jis sacẖā ḏu▫ār bār.

 

(So) that (ddhaaddhee) bard is (dhan-u dhann-u) highly blessed (jis-u) whom (nirankaar) the Formless Almighty (lorrey) seeks to unite with IT-self.

(So) that bard is (bhaagatth-u) fortunate who obtains entry to (duaar-u) door of (baar-u) abode of (sachaa) the Eternal.

 

ਓਹੁ ਢਾਢੀ ਤੁਧੁ ਧਿਆਇ ਕਲਾਣੇ ਦਿਨੁ ਰੈਣਾਰ ॥ ਮੰਗੈ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨ ਆਵੈ ਕਦੇ ਹਾਰਿ ॥

Oh dẖādẖī ṯuḏẖ ḏẖi▫ā▫e kalāṇe ḏin raiṇār.  Mangai amriṯ nām na āvai kaḏe hār.

 

(So) such a (ddhaaddhee) bard (dhiaaey) pays attention to (tudh-u = you) Your commands (din-u) day and (rainaar) night – at all times.

He (mangai) asks for awareness of (amrit) the life-giving (naam-u) Divine virtues; he (na kadey) never (aavai = comes) experiences (haar-i) defeat – in the face of vices.

 

ਕਪੜੁ ਭੋਜਨੁ ਸਚੁ ਰਹਦਾ ਲਿਵੈ ਧਾਰ ॥ ਸੋ ਢਾਢੀ ਗੁਣਵੰਤੁ ਜਿਸ ਨੋ ਪ੍ਰਭ ਪਿਆਰੁ ॥੧੧॥

Kapaṛ bẖojan sacẖ rahḏā livai ḏẖār.  So dẖādẖī guṇvanṯ jis no parabẖ pi▫ār. ||11||

 

His (kaparr-u = apparel, bhojan = food) way of living is based on (sach-u) truth; s/he (rahdaa) lives (dhaar = keeping) fixing (livai) focus on the Almighty.

(So) that (ddaaddhi) bard (jis no) who has (piaar-u) love for (prabh) the Master, is (gunvant-u = virtuous) praiseworthy. 11.

 

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Note: This twelfth Paurri or stanza of Ramkali Ki Vaar M: 5 has two Sloks or prologues also of the fifth Guru preceding it. The message from the Sloks is once one starts living by Naam, i.e. emulating Divine virtues and obeying Divine commands, one finds life enjoyable. One should therefore be conscious of Naam in all activities of thought, word and deed. The Paurri supplicates the Almighty to enable living by Naam.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਮਿਉ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨਿ ਤਨਿ ਹਿਰਦੈ ਸਿਮਰਿ ਹਰਿ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥

Salok mėhlā 5.  Amriṯ baṇī ami▫o ras amriṯ har kā nā▫o.  Man ṯan hirḏai simar har āṯẖ pahar guṇ gā▫o.

 

Prologue by the fifth Guru. (Amrit) the life-giving (baani = words) teachings of the guru have (amio/amrit) sweet (ras-u) taste – bring peace; they impart awareness of (amrit-u) life-giving (naau) virtues and commands of (har-i) the Almighty.

We should (simar-i) remember Naam (man-i) in mind/thoughts, (tan-i) in body/actions and (hirdai) heart; and (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty (aatth = eight, pahar = three=hour periods) twenty four hours – round the clock in all activities.

 

ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੋਇ ਮਨ ਮਹਿ ਲਾਇਹੁ ਭਾਉ ॥

Upḏes suṇhu ṯum gursikẖahu sacẖā ihai su▫ā▫o.  Janam paḏārath safal ho▫e man mėh lā▫ihu bẖā▫o.

 

(Sunhu) listen (tum) you, o (gursikhahu) Sikhs of the guru, (ihai) this alone is (sachaa) the true (suaau) objective of human birth.

(Laaihu) develop (bhaau) love (mah-i) in (man) the mind for, i.e. live by virtues and commands of, the Almighty, so that (padaarath = substance) the valuable (janam-u) human birth is (saphal-u) successful in attaining union with the Creator.

 

ਸੂਖ ਸਹਜ ਆਨਦੁ ਘਣਾ ਪ੍ਰਭ ਜਪਤਿਆ ਦੁਖੁ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਊਪਜੈ ਦਰਗਹ ਪਾਈਐ ਥਾਉ ॥੧॥

Sūkẖ sahj ānaḏ gẖaṇā parabẖ japṯi▫ā ḏukẖ jā▫e.  Nānak nām japaṯ sukẖ ūpjai ḏargėh pā▫ī▫ai thā▫o. ||1||

 

(Japtiaa) by remembering and living by – virtues and commands of – (prabh) the Almighty, – one keeps away from transgressions and hence – (dukh-u) the distress of remaining separated from the Master (jaaey = goes) ends and one experiences (ghanaa) abundant (sukh-u) peace, (sahj) poise and (aanad/anand) bliss by finding the Master within.

(Sukh-u) peace (oopjai) comes by (japat) remembering and emulating (naam-u) Divine virtues and commands, with (paaeeai) obtaining (thaau = place) acceptance in (dargah) Divine court, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਗੁਰੁ ਪੂਰਾ ਮਤਿ ਦੇਇ ॥ ਭਾਣੈ ਜਪ ਤਪ ਸੰਜਮੋ ਭਾਣੈ ਹੀ ਕਢਿ ਲੇਇ ॥

Mėhlā 5.  Nānak nām ḏẖi▫ā▫ī▫ai gur pūrā maṯ ḏe▫e.  Bẖāṇai jap ṯap sanjamo bẖāṇai hī kadẖ le▫e.

 

Prologue by the fifth Guru. Says fifth Nanak: (Poora) the perfect guru (dey-i) gives the (mat-i) counsel to (dhiaaeeai) pay attention to (naam-u) Divine virtues and commands.

It is with (bhaanai) Divine will that one engages in ritual (jap) recitations of Mantras, (tap) austerities and (sanjamo) control of organs, and by Divine will (hi) also (kaddh-i ley-i) takes out from these – and to live by Naam.           

 

ਭਾਣੈ ਜੋਨਿ ਭਵਾਈਐ ਭਾਣੈ ਬਖਸ ਕਰੇਇ ॥ ਭਾਣੈ ਦੁਖੁ ਸੁਖੁ ਭੋਗੀਐ ਭਾਣੈ ਕਰਮ ਕਰੇਇ ॥

Bẖāṇai jon bẖavā▫ī▫ai bẖāṇai bakẖas kare▫i.  Bẖāṇai ḏukẖ sukẖ bẖogī▫ai bẖāṇai karam kare▫i.

 

By (bhaanai) Divine will the soul (bhavaaeeai = caused to wander) goes through (jon-i = womb) cycles of births and deaths and at (bhaanai) ITs will the Almighty (kar-i = does, bakhas-i = grace) bestows grace – to end these and unite it with IT-self.

It is (bhaanai) by Divine will that we (bhogeeai) experience (dukh-u) the pain of separation or (sukh-u) comfort of union, and at (bhaanai) IT’s will, the Almighty (karam kar-i) bestows grace – for peace.

 

ਭਾਣੈ ਮਿਟੀ ਸਾਜਿ ਕੈ ਭਾਣੈ ਜੋਤਿ ਧਰੇਇ ॥ ਭਾਣੈ ਭੋਗ ਭੋਗਾਇਦਾ ਭਾਣੈ ਮਨਹਿ ਕਰੇਇ ॥

Bẖāṇai mitī sāj kai bẖāṇai joṯ ḏẖare▫e.  Bẖāṇai bẖog bẖogā▫iḏā bẖāṇai manėh kare▫i.

 

(Bhaanai) at IT’s will the Creator (saaj-i kai = gives shape) creates the body (mittee = clay) of the five elements and by IT’s will (dharey-i) puts IT’s (jot-i = light/spirit) the soul in it.

(Bhaanai) at IT’s will, the Almighty (bhogaaida) causes to enjoy (bhog) objects of physical pleasure and at IT’s will (karey-i = causes, manah-i = restraint) keeps one away from them – and remember IT.

 

ਭਾਣੈ ਨਰਕਿ ਸੁਰਗਿ ਅਉਤਾਰੇ ਭਾਣੈ ਧਰਣਿ ਪਰੇਇ ॥ ਭਾਣੈ ਹੀ ਜਿਸੁ ਭਗਤੀ ਲਾਏ ਨਾਨਕ ਵਿਰਲੇ ਹੇ ॥੨॥

Bẖāṇai narak surag a▫uṯāre bẖāṇai ḏẖaraṇ pare▫e.  Bẖāṇai hī jis bẖagṯī lā▫e Nānak virle he. ||2||

 

(Bhaanai) at IT’s will, the Almighty (autaarey = causes to descend) puts the souls (narak-i = in hell) in cycles of births and deaths or (surag-i = in heaven) IT’s company, and at IT’s will (parey-i) places (dharti) on the earth – causes to be born.

At IT’s will the Almighty decides (jis-u) whom to (laaey) engage (bhagti = devotion) in practice of Naam; such persons (hai) are (virley) rare, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਵਡਿਆਈ ਸਚੇ ਨਾਮ ਕੀ ਹਉ ਜੀਵਾ ਸੁਣਿ ਸੁਣੇ ॥ ਪਸੂ ਪਰੇਤ ਅਗਿਆਨ ਉਧਾਰੇ ਇਕ ਖਣੇ ॥

Pa▫oṛī.  vadi▫ā▫ī sacẖe nām kī ha▫o jīvā suṇ suṇe.  Pasū pareṯ agi▫ān uḏẖāre ik kẖaṇe.

 

(Paurri) stanza by the fifth Guru. (Hau) I (jeeva) live a life free of vices (sun-i suney) by ever listening to (vaddiaaee) praise of (naam) virtues of (sachey) the Eternal.

Practice of Naam (udhaarey) lifts those with (pasoo) animal instincts, (preyt = ghosts) direction-less persons, and (agiaan) ignorant ones in (ik) one (khaney) moment – when they are motivated from within.

 

ਦਿਨਸੁ ਰੈਣਿ ਤੇਰਾ ਨਾਉ ਸਦਾ ਸਦ ਜਾਪੀਐ ॥ ਤ੍ਰਿਸਨਾ ਭੁਖ ਵਿਕਰਾਲ ਨਾਇ ਤੇਰੈ ਧ੍ਰਾਪੀਐ ॥

Ḏinas raiṇ ṯerā nā▫o saḏā saḏ jāpī▫ai.  Ŧarisnā bẖukẖ vikrāl nā▫e ṯerai ḏẖarāpī▫ai.

 

We should (sadaa sad) forever (jaapeeai) remember and live by (teyra) Your (naau/naam) commands (dinas-u) day and night.

(Vikraal) the terrible (trisna = thirst, bhukh = hunger) craving – running to satisfy desires – (dhraapeeai) is satisfied with living by (teyrai) Your (naaey) Naam.

 

ਰੋਗੁ ਸੋਗੁ ਦੁਖੁ ਵੰਞੈ ਜਿਸੁ ਨਾਉ ਮਨਿ ਵਸੈ ॥ ਤਿਸਹਿ ਪਰਾਪਤਿ ਲਾਲੁ ਜੋ ਗੁਰ ਸਬਦੀ ਰਸੈ ॥

Rog sog ḏukẖ vañai jis nā▫o man vasai.  Ŧisėh parāpaṯ lāl jo gur sabḏī rasai.

 

(Jis-u) one in whose (man-i) mind (naau) Naam abides, – s/he shuns transgressions and hence – his/her (rog-u) disease of ego, the resultant (sog-u) sorrow and (dukh) suffering (vanjnai = leave) are obviated.

(Laal-u) the Beloved Master is (praapat-i) found by one (jo) who (rasai) remains absorbed in (gur sabdi = with guru’s word) complying with the guru’s teachings.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਬੇਅੰਤ ਉਧਾਰਣਹਾਰਿਆ ॥ ਤੇਰੀ ਸੋਭਾ ਤੁਧੁ ਸਚੇ ਮੇਰੇ ਪਿਆਰਿਆ ॥੧੨॥

Kẖand barahmand be▫anṯ uḏẖāraṇhāri▫ā.  Ŧerī sobẖā ṯuḏẖ sacẖe mere pi▫āri▫ā. ||12||

 

O (beyant) infinite Almighty, You (udhaaranhaaria) save (khandd = parts) planets and (brahmandd) universes, i.e. everyone everywhere.

(Teyri) Your (sobha) glory is (tudh-u) Yours – there is none like You – (meyrey) my (piaariaa) Beloved (sachey) Eternal Master. 12.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਮਿਤ੍ਰੁ ਪਿਆਰਾ ਨਾਨਕ ਜੀ ਮੈ ਛਡਿ ਗਵਾਇਆ ਰੰਗਿ ਕਸੁੰਭੈ ਭੁਲੀ ॥ ਤਉ ਸਜਣ ਕੀ ਮੈ ਕੀਮ ਨ ਪਉਦੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਢੁ ਨ ਲਹਦੀ ॥੧॥

Salok mėhlā 5.  Miṯar pi▫ārā Nānak jī mai cẖẖad gavā▫i▫ā rang kasumbẖai bẖulī.  Ŧa▫o sajaṇ kī mai kīm na pa▫uḏī ha▫o ṯuḏẖ bin adẖ na lahḏī. ||1||

 

Prologue by the fifth Guru. Says fifth Nanak on behalf of a soul-woman: (Mai) I (chhadd-i = left) ignored and (gavaaiaa) lost my (piaara) dear (mitr-u) friend – the Almighty. I was deluded by (rang-i = colour) the attractive, but short-lived, bright colour (kasumbhai) of the safflower and (bhuli) strayed off from God, getting caught in attachment to the transitory world-play – of relatives, wealth, staus and so on – I forgot You  my God.

I did not (paudi = put, keem = price) realize the worth of (tau) You my (sajan) friend and now realize that I cannot (lahdi) get, i.e. am not worth, even (addh-u) a pittance (bin-u) without (tudh-u) You, i.e. I cannot receive honour in Divine court without living by Your virtues and commands. 1.

 

ਮਃ ੫ ॥ ਸਸੁ ਵਿਰਾਇਣਿ ਨਾਨਕ ਜੀਉ ਸਸੁਰਾ ਵਾਦੀ ਜੇਠੋ ਪਉ ਪਉ ਲੂਹੈ ॥ ਹਭੇ ਭਸੁ ਪੁਣੇਦੇ ਵਤਨੁ ਜਾ ਮੈ ਸਜਣੁ ਤੂਹੈ ॥੨॥

Mėhlā 5.  Sas virā▫iṇ Nānak jī▫o sasurā vāḏī jeṯẖo pa▫o pa▫o lūhai.  Habẖe bẖas puṇeḏe vaṯan jā mai sajaṇ ṯūhai. ||2||

 

Prologue by the fifth Guru. Says fifth Nanak on behalf of a soul-wife: O (jeeo) revered Almighty-husband, my (sas-u) mother-in-law is (viraaian-i) antagonistic, (sasura) the father-in-law is (vaadi) quarrelsome and (j-etho) husband’s elder brother (pau pau = comes in) interferes and (loohai = burns) makes life difficult, i.e. family relationships cause entanglements.

But (ja) if (toohai) You are (sajan-u = friend) with me then they (habhey) all can (vatan-u) go about (puneydey) sieving (bhas-u) dust, i.e. I remain free of all that distracts from You. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਤੂ ਵੁਠਾ ਚਿਤਿ ਤਿਸੁ ਦਰਦੁ ਨਿਵਾਰਣੋ ॥ ਜਿਸੁ ਤੂ ਵੁਠਾ ਚਿਤਿ ਤਿਸੁ ਕਦੇ ਨ ਹਾਰਣੋ ॥

Pa▫oṛī.  Jis ṯū vuṯẖā cẖiṯ ṯis ḏaraḏ nivārṇo.  Jis ṯū vuṯẖā cẖiṯ ṯis kaḏe na hārṇo.

 

(Paurri) stanza by the fifth Guru. One (jis) in whose (chit-i) mind (too) You (vutthaa) dwell – s/he shuns transgressions and hence You (nivaarno = dispel) obviate his/her (darad-u = pain) grief.

One in whose mind You dwell, (tis-u) that person (kadey na) never (haarno) loses – the battle with vices, i.e. remains free of them.

 

ਜਿਸੁ ਮਿਲਿਆ ਪੂਰਾ ਗੁਰੂ ਸੁ ਸਰਪਰ ਤਾਰਣੋ ॥ ਜਿਸ ਨੋ ਲਾਏ ਸਚਿ ਤਿਸੁ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਣੋ ॥

Jis mili▫ā pūrā gurū so sarpar ṯārṇo.  Jis no lā▫e sacẖ ṯis sacẖ samĥālaṇo.

 

One (jis-u) who (miliaa) finds (poora) the perfect guru – and complies with his instructions – s/he (sarpar) is certain to (taarno = ferries) get across the world-ocean.

One whom the guru (laaey = attaches) guides to obey (sach-i) the Eternal, (tis-u) that person (samaalno = take care) keeps the Almighty – Divine virtues and commands – in mind.

 

ਜਿਸੁ ਆਇਆ ਹਥਿ ਨਿਧਾਨੁ ਸੁ ਰਹਿਆ ਭਾਲਣੋ ॥ ਜਿਸ ਨੋ ਇਕੋ ਰੰਗੁ ਭਗਤੁ ਸੋ ਜਾਨਣੋ ॥

Jis ā▫i▫ā hath niḏẖān so rahi▫ā bẖālṇo.  Jis no iko rang bẖagaṯ so jānṇo.

 

(Jis-u) one in whose (hath-i) hands (nidhaan-u) the treasure (aaiaa) comes, (s-u) that person (rahia) stops (bhaalno) searching- for God.

(Jaanano) know (so) that person to be (bhagat-u) a devotee (jis no) who has (rang-u) love (iko) only for the One Almighty.

 

ਓਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁ ਬਿਰਹੀ ਚਾਰਣੋ ॥ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣ ਸਭੁ ਤੇਰਾ ਕਾਰਣੋ ॥੧੩॥

Oh sabẖnā kī reṇ birhī cẖārṇo.  Sabẖ ṯere cẖoj vidāṇ sabẖ ṯerā kārṇo. ||13||

 

(Oh-u) that (birahi = yearner) seeker of the Almighty remains (reyn-u) dust of (chaarno) the feet of (sabhna) all, i.e. remains humble.

O Almighty, (sabh-i) all (teyrey) Your (choj) plays are (viddaan) wondrous; (sabh-u) everything is (teyra) your (kaarno) creation. 13.