SGGS pp 175-178 (Gauri M: 5,) (71-76).
ਮਹਲਾ ੫ ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਚਉਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Mėhlā 5 rāg ga▫oṛī gu▫ārerī cẖa▫upḏe Ik▫oaʼnkār saṯgur parsāḏ
Composition of the fifth Guru in Raga Gaurri Ragini Guaareyri, of four stanzas each. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਕਿਨ ਬਿਧਿ ਕੁਸਲੁ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥ ਕਿਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥੧॥ ਰਹਾਉ ॥
Kin biḏẖ kusal hoṯ mere bẖā▫ī. Ki▫o pā▫ī▫ai har rām sahā▫ī. ||1|| rahā▫o.
(Kin = by what, bidh-i = method?) How is the state of happiness attained? (Kiau) how do we (paaeeai) find (raam) the Almighty as Divine presence within is (sahaaee) helpful in attaining peace? 1.
(Rahaau) pause here and reflect.
The answer to the above questions is given below.
ਕੁਸਲੁ ਨ ਗ੍ਰਿਹਿ ਮੇਰੀ ਸਭ ਮਾਇਆ ॥ ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਛਾਇਆ ॥ ਝੂਠੇ ਲਾਲਚਿ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥
Kusal na garihi merī sabẖ mā▫i▫ā. Ūcẖe manḏar sunḏar cẖẖā▫i▫ā. Jẖūṯẖe lālacẖ janam gavā▫i▫ā. ||1||
Happiness does not lie in (meyri = it is mine) owning (grihi) houses and (maaia) wealth, or (chhaaia = under the shade of) living in (oochey) high and (sundar) beautiful (mandar) mansions. One (gavaaia) one wastes (janam-u) human birth – which is an opportunity to merge with God – (laalach-i = greed) by gathering (jhoothey = false) transitory wealth. 1.
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ਹਸਤੀ ਘੋੜੇ ਦੇਖਿ ਵਿਗਾਸਾ ॥ ਲਸਕਰ ਜੋੜੇ ਨੇਬ ਖਵਾਸਾ ॥ ਗਲਿ ਜੇਵੜੀ ਹਉਮੈ ਕੇ ਫਾਸਾ ॥੨॥
Hasṯī gẖoṛe ḏekẖ vigāsā. Laskar joṛe neb kẖavāsā. Gal jevṛī ha▫umai ke fāsā. ||2||
One is (vigaasa) happy (deykh-i) seeing one’s (hasti) elephants, (ghorrey) horses, (laskar) armies, (neyb) assistants and (khavaasa) servants; but these create (haumai) ego – by which one transgresses from obeying God – that becomes (jeyvrree) a rope around the neck and acts as a (phaasa) noose (gal-i) round the neck, t=one is punished by Divine justice. 2.
Note: The next verse uses the expression ਜਿਉ ਨਰਪਤਿ ਸੁਪਨੈ ਭੇਖਾਰੀ (jiau narpat-i supnai bheykhaari) meaning ‘the way a king dreams he is a beggar’ and feels miserable. It refers to a story with the lesson that a person who forgets God, the source of all comforts within, and looks for pleasures elsewhere, ultimately feels miserable.
ਰਾਜੁ ਕਮਾਵੈ ਦਹ ਦਿਸ ਸਾਰੀ ॥ ਮਾਣੈ ਰੰਗ ਭੋਗ ਬਹੁ ਨਾਰੀ ॥ ਜਿਉ ਨਰਪਤਿ ਸੁਪਨੈ ਭੇਖਾਰੀ ॥੩॥
Rāj kamāvai ḏah ḏis sārī. Māṇai rang bẖog baho nārī. Ji▫o narpaṯ supnai bẖekẖārī. ||3||
A king (raaj kamaavai) rules (saari = in all, dah = ten, dis = directions – four sides, four corners, above and below) an expansive empire. Or, someone (maanai rang) makes merry (bhog) indulging with (bahu) numerous (naari) women; it is a delusion like the story of the king who (supnai) dreamt he was (bheykhaari) a beggar – because all these disappear on death and he realizes being devoid of the wealth of having lived by obedience to God. 3.
ਏਕੁ ਕੁਸਲੁ ਮੋ ਕਉ ਸਤਿਗੁਰੂ ਬਤਾਇਆ ॥ ਹਰਿ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਹਰਿ ਕਿਆ ਭਗਤਾ ਭਾਇਆ ॥ ਜਨ ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਸਮਾਇਆ ॥੪॥
Ėk kusal mo ka▫o saṯgurū baṯā▫i▫ā. Har jo kicẖẖ kare so har ki▫ā bẖagṯā bẖā▫i▫ā. Jan Nānak ha▫umai mār samā▫i▫ā. ||4||
(Satiguru) the true guru has (bataaia) told me of (eyk-u) one source of (kusal-u) happiness, and that is to be a devotee of, i.e. obey God; for, (bhagtaa) devotes (key) of (har-i) the Almighty (bhaaia) are happy with (jo kichh) whatever (har-i) God (karey) does. One who (maar-i) kills (haumai) ego – and obeys God – (samaaiaa) merges/unites with God, says (jan) humble fifth Nanak. 4.
Note: The next verse contains (dooja) second (rahaau) pause. It answers the questions asked in the verse of first rahaau.
ਇਨਿ ਬਿਧਿ ਕੁਸਲ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥ ਇਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥੧॥
In biḏẖ kusal hoṯ mere bẖā▫ī. I▫o pā▫ī▫ai har rām sahā▫ī. ||1||
(In bidhi) this is how (kusal) is happiness is (hot) achieved, (meyrey) my (bhaaee) brethren; as (iau) this how (sahaaee) the helpful (raam) Almighty (paaeeai) is found. 1.
rahā▫o ḏūjā.
Second pause to contemplate.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਕਿਉ ਭ੍ਰਮੀਐ ਭ੍ਰਮੁ ਕਿਸ ਕਾ ਹੋਈ ॥ ਜਾ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿਆ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਉਬਰੇ ਮਨਮੁਖ ਪਤਿ ਖੋਈ ॥੧॥
Ga▫oṛī gu▫ārerī mėhlā 5. Ki▫o bẖarmī▫ai bẖaram kis kā ho▫ī. Jā jal thal mahī▫al ravi▫ā so▫ī. Gurmukẖ ubre manmukẖ paṯ kẖo▫ī. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. (Kiau) why should we (bhrameeai) be deluded and seek solace elsewhere, (kis ka) whose, i.e. why should there (hoee) be (bhram-i) doubt (ja) when (soee = that one) the One Almighty (raviaa) pervades (jal-i) in water, (thal-i) in/on land and I (maheelal-i) in space.
(Gurmukh-i) those who follow the guru (ubrey) rise above the delusion and (manmukh) self-willed go their own way and (khoee) lose (pat-i) honor, i.e. remain deluded. 1.
ਜਿਸੁ ਰਾਖੈ ਆਪਿ ਰਾਮੁ ਦਇਆਰਾ ॥ ਤਿਸੁ ਨਹੀ ਦੂਜਾ ਕੋ ਪਹੁਚਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Jis rākẖai āp rām ḏa▫i▫ārā. Ŧis nahī ḏūjā ko pahucẖanhārā. ||1|| rahā▫o
(Jis) one whom (daiaara) the compassionate (raam) Almighty (raakhai) protects, (nahi ko) none (dooja) other (pahuchanhaara = can reach) can harm him/her. 1.
(Rahaau) pause here and reflect.
ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੁ ਅਨੰਤਾ ॥ ਤਾ ਤੂੰ ਸੁਖਿ ਸੋਉ ਹੋਇ ਅਚਿੰਤਾ ॥ ਓਹੁ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਜੋ ਵਰਤੰਤਾ ॥੨॥
Sabẖ mėh varṯai ek ananṯā. Ŧā ṯūʼn sukẖ so▫o ho▫e acẖinṯā. Oh sabẖ kicẖẖ jāṇai jo varṯanṯā. ||2||
The Almighty is (Eyk-u) one and (Ananta) numerous for IT (vartai) is present (mah-i) in (sabh) all. (Toon) You can (soau) sleep (sukh-i) in peace (hoey = being) with (achinta) no anxiety; if you realize that (oh-u = that) the Almighty (jaanai) knows (sabh-u kichh-u) everything (jo) which (vartanta) happens, i.e. if you realize this and refrain from evil thoughts and deeds. 2.
ਮਨਮੁਖ ਮੁਏ ਜਿਨ ਦੂਜੀ ਪਿਆਸਾ ॥ ਬਹੁ ਜੋਨੀ ਭਵਹਿ ਧੁਰਿ ਕਿਰਤਿ ਲਿਖਿਆਸਾ ॥ ਜੈਸਾ ਬੀਜਹਿ ਤੈਸਾ ਖਾਸਾ ॥੩॥
Manmukẖ mu▫e jin ḏūjī pi▫āsā. Baho jonī bẖavėh ḏẖur kiraṯ likẖi▫āsā. Jaisā bījėh ṯaisā kẖāsā. ||3||
(Manmukh) the self-willed persons (jin) who ignore Divine commands and pursue (dooji = second) other (piaasa = thirst) interests, (muey = die) succumb to vices.
Their (kirtat-i) deeds are (likhiaasa) written down/taken into account (dhur-i = at the source) before birth – they cannot unite with the Almighty and – (bhavah-i = wander) go through (bah-u) numerous (joni) life forms.
One (khaasa = eats) reaps (taisa) that (jaisa) as on (beejah-i) sows. 3.
ਦੇਖਿ ਦਰਸੁ ਮਨਿ ਭਇਆ ਵਿਗਾਸਾ ॥ ਸਭੁ ਨਦਰੀ ਆਇਆ ਬ੍ਰਹਮੁ ਪਰਗਾਸਾ ॥ ਜਨ ਨਾਨਕ ਕੀ ਹਰਿ ਪੂਰਨ ਆਸਾ ॥੪॥੨॥੭੧॥
Ḏekẖ ḏaras man bẖa▫i▫ā vigāsā. Sabẖ naḏrī ā▫i▫ā barahm pargāsā. Jan Nānak kī har pūran āsā. ||4||2||71||
One’s mind (bhaiaa) is (vigaasaa = blossoms) is enlivened on (deykh-i) seeing (daras-u) sight, i.e. with awareness of Naam/Divine virtues and commands. Then (brahm) the Divine (pargaasa) light (nadri aaiaa) is seen (sabh) everywhere and in everyone.
O (har-i) Almighty, please (pooran) fulfil (aasa) the wish of (jan) humble fifth Nanak to grant awareness of Naam. 4. 2. 71.
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Note: This Shabad describes some of the many types of life forms which the creatures go through according to the phenomenon of reincarnation. It also says that human birth is the opportunity to get back to God.
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥ ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥
Ga▫oṛī gu▫ārerī mėhlā 5. Ka▫ī janam bẖa▫e kīt paṯangā. Ka▫ī janam gaj mīn kurangā. Ka▫ī janam pankẖī sarap ho▫i▫o. Ka▫ījanam haivar barikẖ jo▫i▫o. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. (Kaee) in many (janam) births you have been a (keett) insect, (patanga) moth, (gaj) elephant and (meen) fish. And in (kaee) many (kuranga) deer. In many (janam) births (pankhi) bird, (sarap) snake/ reptile, or (joio) yoked as a (haivar) horse or (brikh) ox (to pull carts/ carriages or till the land). 1.
ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥
Mil jagḏīs milan kī barī▫ā. Cẖirankāl ih ḏeh sanjarī▫ā. ||1|| rahā▫o
(Mil-u) unite with (jagdees) the Master of the universe; this human birth is (baria = turn, occasion) the opportunity to (mil-i) meet (jagdees) The Master of the world. You have (sinjaria) attained (ih = this, deyh body) the human body (chrankaal) after a long time. 1.
(Rahaau) pause here and reflect.
ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥ ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥
Ka▫ī janam sail gir kari▫ā. Ka▫ī janam garabẖ hir kẖari▫ā. Ka▫ī janam sākẖ kar upā▫i▫ā. Lakẖcẖa▫orāsīh jon bẖarmā▫i▫ā. ||2||
In many births you were (karia) created you in (sail) stone (gir-i) in mountains. In cases your births (garabh) the mother’s pregnancy (hir-i kharia = taken away) was aborted. In some births you (upaaia) created you in forms (kar-i) with (saakh) fame/reputation. (Bhramaaia) you wandered in (lakh chauraasih) 8.4 million (jon) life-forms. 2.
ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥ ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥
Sāḏẖsang bẖa▫i▫o janam parāpaṯ. Kar sevā bẖaj har har gurmaṯ. Ŧi▫āg mān jẖūṯẖ abẖimān. Jīvaṯmarėh ḏargėh parvān. ||3||
This time (bhaio praapat-i) you have obtained (janam = birth) human birth to join (Saadh sang) holy congregation; to praise and learn to emulate Divine virtues (gurmati) as taught by the guru.
(Tiaag-i) give up thinking of (maan-u) status, (jhooth-u) falsehoods and (abhiman-u) vanity. By (jeevat = living, marah-i = dead) giving up attachment to the world-play, you can be (parvaan-u) acceptable (dargah = Divine court) before God. 3.
ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥ ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥
Jo kicẖẖ ho▫ā so ṯujẖ ṯe hog. Avar na ḏūjā karṇai jog. Ŧā milī▫ai jā laihi milā▫e. Kaho Nānak har har guṇ gā▫e. ||4||3||72||
O Almighty, (jo kichh-u) whatever (hoaa) happens (s-u) that (hog-u) is done (tey) by (tujh) You. There is none (dooja = second, avar-u = else) other (jog-u) capable of (karney) doing anything.
We (milieeai) unite with the Almighty when IT (laih-i milaaey) unites. This happens when one (gaaey = sings) praises and emulates (gun) virtues of the Almighty, says fifth Nanak. 4. 3. 72.
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Note: In the process of agriculture, the farmer harvests what he sows. Gurbani calls the human body as soil and says what one sows, that he reaps, i.e. one gets consequences of one’s deeds.
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਕਰਮ ਭੂਮਿ ਮਹਿ ਬੋਅਹੁ ਨਾਮੁ ॥ ਪੂਰਨ ਹੋਇ ਤੁਮਾਰਾ ਕਾਮੁ ॥ ਫਲ ਪਾਵਹਿ ਮਿਟੈ ਜਮ ਤ੍ਰਾਸ ॥ ਨਿਤ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਗੁਣ ਜਾਸ ॥੧॥
Ga▫oṛī gu▫ārerī mėhlā 5. Karam bẖūm mėh bo▫ahu nām. Pūran ho▫e ṯumārā kām. Fal pāvahi mitai jam ṯarās. Niṯ gāvahi har har guṇ jās. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. O human being, (boah-u = sow) sow Naam (bhoom-i) in the soil of (karam) deeds, i.e. act by Naam/Divine commands. (Tumaaraa) your (kaam = work) objective of being with God will then (hoey) be (pooran) accomplished. If you ever sing in praise of (har gun) Divine virtues and emulate them you will (phal paavah-i) receive the fruit by merging with God and (traas) fear of (jam) the messengers of death (mittai = erased) will be obviated. 1.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਅੰਤਰਿ ਉਰਿ ਧਾਰਿ ॥ ਸੀਘਰ ਕਾਰਜੁ ਲੇਹੁ ਸਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥
Har har nām anṯar ur ḏẖār. Sīgẖar kāraj leho savār. ||1|| rahā▫o.
(Dhaar-i) keep (ur-i) in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, and (seeghar) quickly (leyh-u savaar-i) accomplish (kaaraj) the objective of being with God. 1.
(Rahaau) pause here and reflect.
ਅਪਨੇ ਪ੍ਰਭ ਸਿਉ ਹੋਹੁ ਸਾਵਧਾਨੁ ॥ ਤਾ ਤੂੰ ਦਰਗਹ ਪਾਵਹਿ ਮਾਨੁ ॥ ਉਕਤਿ ਸਿਆਣਪ ਸਗਲੀ ਤਿਆਗੁ ॥ ਸੰਤ ਜਨਾ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥੨॥
Apne parabẖ si▫o hohu sāvḏẖān. Ŧā ṯūʼn ḏargėh pāvahi mān. Ukaṯ si▫āṇap saglī ṯi▫āg. Sanṯ janā kīcẖarṇī lāg. ||2||
(Hoh-u = be, saavdhaan-u = alert) ever obey the commands of (prabh) the Master (apney = own) of all; (taa then (toon) you will (paavah-i) receive (maan-u) honor (dargah) in Divine court, will be approved for union with the Almighty.
(Tiaag-u) give up (sagli) all (ukat-i) arguments and (siaanap) clever tricks; (lag-i) be (charni) at feet (ki) of, respect and follow example of (sant janaa = saints) seekers of the Almighty. 2.
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ਸਰਬ ਜੀਅ ਹਹਿ ਜਾ ਕੈ ਹਾਥਿ ॥ ਕਦੇ ਨ ਵਿਛੁੜੈ ਸਭ ਕੈ ਸਾਥਿ ॥ ਉਪਾਵ ਛੋਡਿ ਗਹੁ ਤਿਸ ਕੀ ਓਟ ॥ ਨਿਮਖ ਮਾਹਿ ਹੋਵੈ ਤੇਰੀ ਛੋਟਿ ॥੩॥
Sarab jī▫a hėh jā kai hāth. Kaḏe na vicẖẖuṛai sabẖ kai sāth. Upāv cẖẖod gahu ṯis kī ot. Nimakẖ māhi hovai ṯerī cẖẖot. ||3||
The Creator (ja kai) in whose (haath-i) hands/care (sarab) all (jeea) creatures are, IT is (saath-i) with (sabh kai) all and (kadey na) never (vichhurrai = separates) goes away.
(Chhodd-i) leave adopting other (upaav) measures, (gah-u = hold) be in (tis ki = of that) Divine (ott = protection) care. (Teyri = your) you will (hoey) attain (chhott-i) freedom from vices (maah-i) in (nimakh) an instant. 3.
ਸਦਾ ਨਿਕਟਿ ਕਰਿ ਤਿਸ ਨੋ ਜਾਣੁ ॥ ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਸਤਿ ਕਰਿ ਮਾਨੁ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਮਿਟਾਵਹੁ ਆਪੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਾਨਕ
Saḏā nikat kar ṯis no jāṇ. Parabẖ kī āgi▫ā saṯ kar mān. Gur kai bacẖan mitāvhu āp. Har har nām Nānak jap jāp. ||4||4||73||
(Sadaa) ever (jaan-u) consider (tis no = that) the Almighty (nikatt-i = near) with you. And (sat-I kar-i) respectful (maan-u) obey (aagiaa) commands of (prabh) the Almighty.
Follow (bachan-i) words (kai) of (gur0 the guru and (mittaavh-u = erase) kill (aap-u = self) ego. (Jap-i) remember and obey (jaap-u) what is to be obeyed, i.e. Divine commands, says fifth Nanak. 4. 4. 73.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਸਦਾ ਅਬਿਨਾਸੀ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਕਟੀ ਜਮ ਫਾਸੀ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਜੀਅ ਕੈ ਸੰਗਿ ॥ ਗੁਰ ਕੈ
Ga▫oṛī gu▫ārerī mėhlā 5. Gur kā bacẖan saḏā abẖināsī. Gur kai bacẖan katī jam fāsī. Gur kā bacẖan jī▫a kai sang. Gur kai bacẖan racẖai rām kai rang. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. (Bachan-u = word) teachings of the guru – to obey the Almighty are (sadaa) ever (abinaasi = imperishable) applicable. (Phaasi) noose of (jam) Divine justice is (katti = cut) obviated by following the guru’s teachings.
One should keep the guru’s teachings (sang-i) with (jeea) the soul/mind; one remains (rachai) remains in absorbed (rang-i) in love (kai) of (raam) the Almighty. 1.
ਜੋ ਗੁਰਿ ਦੀਆ ਸੁ ਮਨ ਕੈ ਕਾਮਿ ॥ ਸੰਤ ਕਾ ਕੀਆ ਸਤਿ ਕਰਿ ਮਾਨਿ ॥੧॥ ਰਹਾਉ ॥
Jo gur ḏī▫ā so man kai kām. Sanṯ kā kī▫ā saṯ kar mān. ||1|| rahā▫o.
The teachings (jo) which the guru (deeaa) gives, (s-u) that (aavai) comes in (kaam-i) in handy for (man-u) the mind – as guide. (sat-i kar-i) respectfully (maan-i) accept what (sant) the guru does, i.e. follow the guru’s example.
(Rahaau) pause here and reflect.
ਗੁਰ ਕਾ ਬਚਨੁ ਅਟਲ ਅਛੇਦ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਕਟੇ ਭ੍ਰਮ ਭੇਦ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਕਤਹੁ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇ ॥੨॥
Gur kā bacẖan atal acẖẖeḏ. Gur kai bacẖan kate bẖaram bẖeḏ. Gur kā bacẖan kaṯahu na jā▫e. Gur kai bacẖan har ke guṇ gā▫e. ||2||
The guru’s teachings are (atal) inviolable and (achheyd = without holes) perfect; they (kate = cut) banish (bhram) delusions/ doubts and (bheyd= differences) prejudices in dealings.
One who follows the guru’s teachings does not (jaaee) go (katah-u) anywhere elsewhere for guidance; s/he (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty (bachan-i = with words) with guidance of the guru. 2.
ਗੁਰ ਕਾ ਬਚਨੁ ਜੀਅ ਕੈ ਸਾਥ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਅਨਾਥ ਕੋ ਨਾਥ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਨਰਕਿ ਨ ਪਵੈ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਰਸਨਾ ਅੰਮ੍ਰਿਤੁ ਰਵੈ ॥੩॥
Gur kā bacẖan jī▫a kai sāth. Gur kā bacẖan anāth ko nāth. Gur kai bacẖan narak na pavai. Gur kai bacẖan rasnā amriṯ ravai. ||3||
Keep the guru’s teachings (saath-i) with (jeea) the mind. The guru’s teachings act as (naath) master for (anaath) the master-less, i.e. provide protection from vices.
One who follows the guru’s teachings, is not (pavai) put (narak-i) in hell – cycles of births and deaths. One who follows the guru’s teachings (ravai) utters (ammrit-u) the life-giving elixir of Naam, (rasna) with the tongue, i.e. enjoys praising Divine virtues. 3.
ਗੁਰ ਕਾ ਬਚਨੁ ਪਰਗਟੁ ਸੰਸਾਰਿ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਨ ਆਵੈ ਹਾਰਿ ॥ ਜਿਸੁ ਜਨ ਹੋਏ ਆਪਿ ਕ੍ਰਿਪਾਲ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਸਦਾ ਦਇਆਲ ॥੪॥੫॥੭੪॥
Gur kā bacẖan pargat sansār. Gur kai bacẖan na āvai hār. Jis jan ho▫e āp kirpāl. Nānak saṯgur saḏāḏa▫i▫āl. ||4||5||74||
The guru’s teachings are (pargatt-u) manifest (sansaar-i = in the world) apply to all. Those who follow do not (aavai = come) face (haar-i) defeat in the face of vices.
(Jan) the person to (jis-u) whom (aap-i = self) the Almighty (hoey) is (kripaal) kind, i.e. leads him/her to follow (daiaal) the kind (satigur) true guru, says fifth Nanak. 4. 5. 74.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਜਿਨਿ ਕੀਤਾ ਮਾਟੀ ਤੇ ਰਤਨੁ ॥ ਗਰਭ ਮਹਿ ਰਾਖਿਆ ਜਿਨਿ ਕਰਿ ਜਤਨੁ ॥ ਜਿਨਿ ਦੀਨੀ ਸੋਭਾ ਵਡਿਆਈ ॥
Ga▫oṛī gu▫ārerī mėhlā 5. Jin kīṯā mātī ṯe raṯan. Garabẖ mėh rākẖi▫ā jin kar jaṯan. Jin ḏīnī sobẖā vadi▫ā▫ī. Ŧis parabẖ ka▫o āṯẖpahar ḏẖi▫ā▫ī. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. The Creator (jin-i) who (keta) made (rattan = jewel) the valuable human form (tey) from (maatti) clay. (Jin-i) who (raakhiaa) kept (mah-i) in (garabh) the mother’s womb (kar-i) with (jatan-u = effort) care.
Who (deeni) gives (sobha) fame and (vaddiaaee) glory based on deeds, i.e. no effort is wasted? We should (dhiaaee) obey (tis-u kau) that (prabh) Master (aatth = eight x (pahar = three hours) round the clock. 1.
ਰਮਈਆ ਰੇਨੁ ਸਾਧ ਜਨ ਪਾਵਉ ॥ ਗੁਰ ਮਿਲਿ ਅਪੁਨਾ ਖਸਮੁ ਧਿਆਵਉ ॥੧॥ ਰਹਾਉ ॥
Rama▫ī▫ā ren sāḏẖ jan pāva▫o. Gur mil apunā kẖasam ḏẖi▫āva▫o. ||1|| rahā▫o.
O (ramaia) all-pervasive God, may I (paavau) get (reyn) dust of feet of (saadh jan) the guru; and (mil-i) in company/with guidance of (gur) the guru learns to (dhiaavau) obey my (khasam) the Master (apna = own) of all. 1.
(Rahaau) pause here and reflect.
ਜਿਨਿ ਕੀਤਾ ਮੂੜ ਤੇ ਬਕਤਾ ॥ ਜਿਨਿ ਕੀਤਾ ਬੇਸੁਰਤ ਤੇ ਸੁਰਤਾ ॥ ਜਿਸੁ ਪਰਸਾਦਿ ਨਵੈ ਨਿਧਿ ਪਾਈ ॥ ਸੋ ਪ੍ਰਭੁ ਮਨ ਤੇ ਬਿਸਰਤ ਨਾਹੀ ॥੨॥
Jin kīṯā mūṛ ṯe bakṯā. Jin kīṯā besuraṯ ṯe surṯā. Jis parsāḏ navai niḏẖ pā▫ī. So parabẖ man ṯe bisraṯnāhī. ||2||
Who (keeta) made (bakta = speaker) a good orator, (te) from (moor= fool) an ignorant person; who made (surta) knowledgeable from (beysurat) one without awareness?
With (jis-u) whose (prasaad-i) grace I (paaee) obtained (navai nidh-i = nine treasures) the wealth of awareness of Naam/Divine virtues and commands; may I (naahi) not (bisrat) forget – virtues and commands of (so) that (prabh) Master (tey) from (man) the mind. 2
ਜਿਨਿ ਦੀਆ ਨਿਥਾਵੇ ਕਉ ਥਾਨੁ ॥ ਜਿਨਿ ਦੀਆ ਨਿਮਾਨੇ ਕਉ ਮਾਨੁ ॥ ਜਿਨਿ ਕੀਨੀ ਸਭ ਪੂਰਨ ਆਸਾ ॥ ਸਿਮਰਉ ਦਿਨੁ ਰੈਨਿ ਸਾਸ ਗਿਰਾਸਾ ॥੩॥
Jin ḏī▫ā nithāve ka▫o thān. Jin ḏī▫ā nimāne ka▫o mān. Jin kīnī sabẖ pūran āsā. Simra▫o ḏin rain sās girāsā. ||3||
(Jin-i) who (deeaa) gave (thaan-u = place) shelter to (nithaavey = without place) hapless me. Who gave (maan-u) honor to (naamaey) the humorless me?
Who (keeni pooran) fulfilled (sabh) all my (aasa) wishes; I (simrau) remember and obey that Master (din-u) day and (rain-i) night with every (saas) breath and (giraasa) morsel food, as a grateful seeker? 3.
ਜਿਸੁ ਪ੍ਰਸਾਦਿ ਮਾਇਆ ਸਿਲਕ ਕਾਟੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਖਾਟੀ ॥ ਕਹੁ ਨਾਨਕ ਇਸ ਤੇ ਕਿਛੁ ਨਾਹੀ ॥ ਰਾਖਨਹਾਰੇ ਕਉ ਸਾਲਾਹੀ ॥੪॥੬॥੭੫॥
Jis parsāḏ mā▫i▫ā silak kātī. Gur parsāḏ amriṯ bikẖ kẖātī. Kaho Nānak is ṯe kicẖẖ nāhī. Rākẖanhāre ka▫o sālāhī. ||4||6||75||
With (jis-u) whose (prasaad-i) grace (silak = rope) allurements of (maaiaa) temptations (kaatti = cut) end. Who leads to the guru with (prasaad-i) with grace/guidance of the guru, (khaatti = sour, bikh = poison) becomes (ammrit) the life-giving elixir, i.e. one leads life by Naam while being in temptations of the world?
Say o fifth Nanak: (kichh-u naahi0 nothing can be done by (is) this creature/me; I (saalaahi = praise) acknowledge the Almighty (raakhahaarey) protector. 4. 6. 75.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ ਤਿਸ ਕੀ ਸਰਣਿ ਨਾਹੀ ਭਉ ਸੋਗੁ ॥ ਉਸ ਤੇ ਬਾਹਰਿ ਕਛੂ ਨ ਹੋਗੁ ॥ ਤਜੀ ਸਿਆਣਪ ਬਲ ਬੁਧਿ ਬਿਕਾਰ ॥
Ga▫oṛī gu▫ārerī mėhlā 5. Ŧis kī saraṇ nāhī bẖa▫o sog. Us ṯe bāhar kacẖẖū na hog. Ŧajī si▫āṇap bal buḏẖ bikār. Ḏās apne kīrākẖanhār. ||1||
Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri. There is no (bhau) fear or (sog) sorrow when in (saran) the care of God. (Kachhoo na) nothing (hog-u) happens (baahar-i = outside) except by (us = that) the Almighty.
I have (taji) have given up (bikaar) the vice of trying to rely on my (siaanap) wisdom, (bal) strength or (budh-i) intellect; with the belief that the Almighty (raakhahaar) protects (apney) IT’s (daas) obedient servants. 1.
ਜਪਿ ਮਨ ਮੇਰੇ ਰਾਮ ਰਾਮ ਰੰਗਿ ॥ ਘਰਿ ਬਾਹਰਿ ਤੇਰੈ ਸਦ ਸੰਗਿ ॥੧॥ ਰਹਾਉ ॥
Jap man mere rām rām rang. Gẖar bāhar ṯerai saḏ sang. ||1|| rahā▫o.
O (meyrey) my (man) mind, (jap-i) recount and obey (raam) all-pervasive commands of (raam) the Almighty (rang-i) with love. You will find IT (sad) ever (sang-i) with (teyrai) you (ghar-i = in house) within and (baahar-i) outside. 1.
(Rahaau) pause here and reflect.
ਤਿਸ ਕੀ ਟੇਕ ਮਨੈ ਮਹਿ ਰਾਖੁ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖੁ ॥ ਅਵਰਿ ਜਤਨ ਕਹਹੁ ਕਉਨ ਕਾਜ ॥ ਕਰਿ ਕਿਰਪਾ ਰਾਖੈ ਆਪਿ ਲਾਜ ॥੨॥
Ŧis kī tek manai mėh rākẖ. Gur kā sabaḏ amriṯ ras cẖākẖ. Avar jaṯan kahhu ka▫un kāj. Kar kirpārākẖai āp lāj. ||2||
(Raakh-u) keep (mah-i) in (manai) mind to (tteyk = support) rely (ki = of, tisai = that alone) only on God. (Chaakh-u = taste) experience living by (sabad-u = word) guidance of (gur) the guru.
(Kahah-u) tell me (kaun) what (kaaj) use are (avar-i) other (jatan) efforts – because no one can help. (Aap-i = self) the Almighty (kar-i) bestows (kirpa) grace and (raakhai) preserves (laaj) honor. 2.
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ਕਿਆ ਮਾਨੁਖ ਕਹਹੁ ਕਿਆ ਜੋਰੁ ॥ ਝੂਠਾ ਮਾਇਆ ਕਾ ਸਭੁ ਸੋਰੁ ॥ ਕਰਣ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ ॥ ਸਗਲ ਘਟਾ ਕੇ ਅੰਤਰਜਾਮੀ ॥੩॥
Ki▫ā mānukẖ kahhu ki▫ā jor. Jẖūṯẖā mā▫i▫ā kā sabẖ sor. Karaṇ karāvanhār su▫āmī. Sagal gẖatā ke anṯarjāmī. ||3||
O (maanukh) mortal (kahahu) tell me (kia = what, jor-u = strength) what can you do on your own? This is (sabh = all, sor = noise) only exhibition of (jhoothi = impermanent) transitory world-play.
(Suaami) the Master alone (karan) can do or (karaavahaar) get things done; IT is (anatarjaami) the knows minds of (sagal = all, ghattaa = pots) all bodies/minds, and acts through them. 3.
ਸਰਬ ਸੁਖਾ ਸੁਖੁ ਸਾਚਾ ਏਹੁ ॥ ਗੁਰ ਉਪਦੇਸੁ ਮਨੈ ਮਹਿ ਲੇਹੁ ॥ ਜਾ ਕਉ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਗੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਧੰਨੁ ਵਡਭਾਗੀ ॥੪॥੭॥੭੬॥
Sarab sukẖā sukẖ sācẖā ehu. Gur upḏes manai mėh leho. Jā ka▫o rām nām liv lāgī. Kaho Nānak soḏẖan vadbẖāgī. ||4||7||76||
Of (sarab) all (sukha) the comforts, the (sukh saacha) lasting comfort one should (leyh-u) take/keep (updeys-u) guidance of (gur) the guru in (manai) mind. One (ja kau) whose (liv) attention is (laagi) is fixed on conforming to (naam) virtues and commands of (raam) the Almighty; (so) that (vaddbhaagi) fortunate person is (dahnn-u) blessed, says fifth Nanak. 4. 7. 76.
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