SGGS pp 180-182 Gauri M: 5, (84-88).

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5

 Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri

ਆਨ ਰਸਾ ਜੇਤੇ ਤੈ ਚਾਖੇ ॥   ਨਿਮਖ ਨ ਤ੍ਰਿਸਨਾ ਤੇਰੀ ਲਾਥੇ ॥   ਹਰਿ ਰਸ ਕਾ ਤੂੰ ਚਾਖਹਿ ਸਾਦੁ ॥   ਚਾਖਤ ਹੋਇ ਰਹਹਿ ਬਿਸਮਾਦੁ ॥੧॥

Ān rasā jeṯe ṯai cẖākẖe.   Nimakẖ na ṯarisnā ṯerī lāthe.   Har ras kā ṯūʼn cẖākẖahi sāḏ.  Cẖākẖaṯ ho▫e rahėh bismāḏ. ||1||

O my tongue, (jeytey = as many) all (aan) other (rasaa) elixirs that you (chaakhey) have tasted, (nimakh na) not a bit of (teyri) your (trisna) thirst (laathey) is removed by them, i.e. o human being the transitory pleasures that you like, do not give satisfaction.

If (toon) you (chaakhah-i) taste/try (saad-u) the taste of (har-i) Divine (ras) elixir, i.e. lead life by Naam/Divine virtues and commands, you will (hoey rahah-i) remain (bismaad-u) ecstatic (chaakhat) by tasting that. 1.

ਅੰਮ੍ਰਿਤੁ ਰਸਨਾ ਪੀਉ ਪਿਆਰੀ ॥   ਇਹ ਰਸ ਰਾਤੀ ਹੋਇ ਤ੍ਰਿਪਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Amriṯ rasnā pī▫o pi▫ārī.   Ih ras rāṯī ho▫e ṯaripṯārī. ||1|| rahā▫o.

My (rasna piaari) dear tongue (peeau) drink (amrit) the life giving (har-i) Divine (ras) elixir. You will (hoe triptaari) experience satisfaction if you (raati = dyed in) imbued with (ih) this (ras) elixir/experience of living by Divine virtues and commands. 1.

(Rahaau) pause here and reflect.

ਹੇ ਜਿਹਵੇ ਤੂੰ ਰਾਮ ਗੁਣ ਗਾਉ ॥   ਨਿਮਖ ਨਿਮਖ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਉ ॥   ਆਨ ਨ ਸੁਨੀਐ ਕਤਹੂੰ ਜਾਈਐ ॥   ਸਾਧਸੰਗਤਿ ਵਡਭਾਗੀ ਪਾਈਐ ॥੨॥

He jihve ṯūʼn rām guṇ gā▫o.   Nimakẖ nimakẖ har har har ḏẖi▫ā▫o.   Ān na sunī▫ai kaṯahūʼn jā▫ī▫ai.  Sāḏẖsangaṯ vadbẖāgī pā▫ī▫ai. ||2||

My tongue/being, (toon) you should (gaau = sing) praise and emulate (raam gun) Divine virtues and (Har dhiaau) pay attention to Divine commands (har-i har-i har-i = God – thrice) in thought, word and deed (nimakh nimakh) every moment.

We should neither (suneeai) listen to (aan) other things; nor (jaaeeai) go (kat-hoon) anywhere – to seek solace. Go instead to (sadhsangat) holy congregation and listen to Divine virtues; (vadbhaagi paaeeai = this comes by good fortune) this will be your good fortune if you do. 2.

ਆਠ ਪਹਰ ਜਿਹਵੇ ਆਰਾਧਿ ॥   ਪਾਰਬ੍ਰਹਮ ਠਾਕੁਰ ਆਗਾਧਿ ॥   ਈਹਾ ਊਹਾ ਸਦਾ ਸੁਹੇਲੀ ॥   ਹਰਿ ਗੁਣ ਗਾਵਤ ਰਸਨ ਅਮੋਲੀ ॥੩॥

Āṯẖ pahar jihve ārāḏẖ.   Pārbarahm ṯẖākur āgāḏẖ.   Īhā ūhā saḏā suhelī.   Har guṇ gāvaṯ rasan amolī. ||3||

(Jihvey) my tongue/being, (aaraadh) invoke (paarbrahm) the Supreme Being, the (aagaadh = of unreachable depth) profound (thaakur) Master (aath pahar = eight three-hour periods) twenty-four hours of the day. Doing this you will be (suheyli = comfortable) happy (iha) in this life and (ooha) in the hereafter. (Rasan) the tongue one who (gaavat) sings (har-i gun) Divine virtues is (amoli = invaluable) blessed. 3.

ਬਨਸਪਤਿ ਮਉਲੀ ਫਲ ਫੁਲ ਪੇਡੇ ॥   ਇਹ ਰਸ ਰਾਤੀ ਬਹੁਰਿ ਨ ਛੋਡੇ ॥   ਆਨ ਨ ਰਸ ਕਸ ਲਵੈ ਨ ਲਾਈ ॥   ਕਹੁ ਨਾਨਕ ਗੁਰ ਭਏ ਹੈ ਸਹਾਈ ॥੪॥੧੫॥੮੪॥

Banaspaṯ ma▫ulī fal ful pede.   Ih ras rāṯī bahur na cẖẖode.   Ān na ras kas lavai na lā▫ī.   Kaho Nānak gur bẖa▫e hai sahā▫ī. ||4||15||84||

(Banspat-i) the vegetation (mauli) blossoms, the trees are laden with (phal) fruits and (phul) flowers with Divine grace. One (raati) imbued with love of (ih) this Divine (ras = taste) experience does not (chhoddey) give it up (bahur-i) again.

S/he does not consider (aan) other (ras = sweet, kas = spicy) pleasures (lavai) near Divine experience. This happens when (gu) the guru (bhaey hai) is (sahaaee) helpful it impart awareness of Naam, says fifth Nanak. 4. 15. 84.

Message: The world offers numerous temptations; but one who experiences Divine virtues within, s/he does not let the former disturb the peace that one enjoys by recounting and living by Divine virtues.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri

ਮਨੁ ਮੰਦਰੁ ਤਨੁ ਸਾਜੀ ਬਾਰਿ ॥   ਇਸ ਹੀ ਮਧੇ ਬਸਤੁ ਅਪਾਰ ॥   ਇਸ ਹੀ ਭੀਤਰਿ ਸੁਨੀਅਤ ਸਾਹੁ ॥   ਕਵਨੁ ਬਾਪਾਰੀਜਾ  ਕਾ ਊਹਾ ਵਿਸਾਹੁ ॥੧॥

Man manḏar ṯan sājī bār.   Is hī maḏẖe basaṯ apār.   Is hī bẖīṯar sunī▫aṯ sāhu.   Kavan bāpārī jā kā ūhāvisāhu. ||1||

 Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri

The mind is (mandar = temple) is abode of the Almighty, (tan) the body has been (saaji) built as the (baar/vaarr) fence round it. (Is hi madhe) in it (bast apaar) abides a thing of infinite value, the Master. (Suneeat) it is heard that the Master is like a (saah) financier who controls the merchants/creatures. The way only rare merchants enjoy the (visaah) confidence of the financier, similarly only some creatures live according to Divine commands.

Page 181

ਨਾਮ ਰਤਨ ਕੋ ਕੋ ਬਿਉਹਾਰੀ ॥   ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਕਰੇ ਆਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Nām raṯan ko ko bi▫uhārī.   Amriṯ bẖojan kare āhārī. ||1|| rahā▫o.

There are (ko ko) some rare (biopaari = merchants) creatures who conduct themselves by (ratan) jewel/Naam. They (bhojan-u = food, karey = do) eat (amrit) the life-giving (ahaar) sustenance for the body, i.e. are guided by Divine virtues and commands. 1.

(Rahaau) pause here and reflect.

ਮਨੁ ਤਨੁ ਅਰਪੀ ਸੇਵ ਕਰੀਜੈ ॥   ਕਵਨ ਸੁ ਜੁਗਤਿ ਜਿਤੁ ਕਰਿ ਭੀਜੈ ॥   ਪਾਇ ਲਗਉ ਤਜਿ ਮੇਰਾ ਤੇਰੈ ॥   ਕਵਨੁ ਸੁ ਜਨੁ ਜੋ ਸਉਦਾ ਜੋਰੈ ॥੨॥

Man ṯan arpī sev karījai.   Kavan so jugaṯ jiṯ kar bẖījai.   Pā▫e laga▫o ṯaj merā ṯerai.   Kavan so jan jo sa▫uḏā jorai. ||2||

People say we should (seyv = service, kareejai = do) obey the Almighty (arpi = make offering) dedicating (man-u = mind) thoughts and (tan-u = body) actions to it.

But (kavan) what is (s-u) that (jugat-i) method (kar-i = doing) of serving by which the Almighty (bheejai) is pleased?

I am told we should (taj-i) forsake (meyra = my, teyrai = your) ego and (lagau = touch, paaey = feet) serve/obey.

But (kavan-u) who is (s-u) that (jan-u) person who (jorai = brings together, sauda = the deal) acts this way? 2.

ਮਹਲੁ ਸਾਹ ਕਾ ਕਿਨ ਬਿਧਿ ਪਾਵੈ ॥   ਕਵਨ ਸੁ ਬਿਧਿ ਜਿਤੁ ਭੀਤਰਿ ਬੁਲਾਵੈ ॥   ਤੂੰ ਵਡ ਸਾਹੁ ਜਾ ਕੇ ਕੋਟਿ ਵਣਜਾਰੇ ॥   ਕਵਨੁ ਸੁ ਦਾਤਾ ਲੇ ਸੰਚਾਰੇ ॥੩॥

Mahal sāh kā kin biḏẖ pāvai.   Kavan so biḏẖ jiṯ bẖīṯar bulāvai.   Ŧūʼn vad sāhu jā ke kot vaṇjāre.   Kavan so ḏāṯā le sancẖāre. ||3||

(Kin bidh-i) by what method one can (paavai) get access to (mahal-u) the palace/abode (ka) of (saah) the Master. What is that (bidh-i) method/action (jit-u) by which the Master (bulaavai) calls (bheetar-i) inside?

O Almighty (toon) You are (vadd) great (saah-u = financier) Master (ja key) whose (vanjaarey = merchants) creatures are (kott-i) in crores/countless. Who is that (daataa = giver) benevolent person who (ley) takes me (sanchaarey) reach You? 3.

ਖੋਜਤ ਨਿਜ ਘਰੁ ਪਾਇਆ ॥   ਅਮੋਲ ਰਤਨੁ ਸਾਚੁ ਦਿਖਲਾਇਆ ॥   ਕਰਿ ਕਿਰਪਾ ਜਬ ਮੇਲੇ ਸਾਹਿ ॥   ਕਹੁ ਨਾਨਕ ਗੁਰ ਕੈ ਵੇਸਾਹਿ ॥੪॥੧੬॥੮੫॥

Kẖojaṯ kẖojaṯ nij gẖar pā▫i▫ā.   Amol raṯan sācẖ ḏikẖlā▫i▫ā.   Kar kirpā jab mele sāhi.   Kaho Nānak gur kai vesāhi. ||4||16||85||

With whose guidance I (paaiaa) found (nij = own, ghar-u = home) the Almighty. I (dikhlaaiaa) shown (amol) the priceless (rattan = jewel) Naam within.

(Jab) when (saah-i) the Master (kar-i kirpaa) kindly (meyley) united/accepted anyone. Is with (veysaah-i) with faith/obedience (kai) of (gur) the guru, says fifth Nanak. 4. 16. 85.

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ਗਉੜੀ ਮਹਲਾ ੫ ਗੁਆਰੇਰੀ ॥

Ga▫oṛī mėhlā 5 gu▫ārerī

Composition of the fifth Guru in Rag Gauri Ragini Guareri.

Note: This Shabad describes the state of the saints/seekers and how they conduct themselves.

ਰੈਣਿ ਦਿਨਸੁ ਰਹੈ ਇਕ ਰੰਗਾ ॥   ਪ੍ਰਭ ਕਉ ਜਾਣੈ ਸਦ ਹੀ ਸੰਗਾ ॥   ਠਾਕੁਰ ਨਾਮੁ ਕੀਓ ਉਨਿ ਵਰਤਨਿ ॥   ਤ੍ਰਿਪਤਿ ਅਘਾਵਨੁ ਹਰਿ ਕੈ ਦਰਸਨਿ ॥੧॥

Raiṇ ḏinas rahai ik rangā.   Parabẖ ka▫o jāṇai saḏ hī sangā.   Ŧẖākur nām kī▫o un varṯan.  Ŧaripaṯagẖāvan har kai ḏarsan. ||1||

Composition of the fifth Guru in Raga Gaurri Raagini Guaareyri

The saint/seeker (rahai) remains in (ik ranga) one steady state – of love/obedience of the Almighty – (rain) night and (dinas-u) day. S/he (jaanai = knows) perceives (prabh kau) God (sad hi) ever (sanga) with him/her.

(Un-i = that) she (keeo) makes obedience to (naam-u) commands (tthaakur) the Master his/her (vartan = usage) guide for life.  S/he (tripat-i aghaavan-u) is satiated/happy (darsan-i) with vision of (har-i) the Almighty within. 1.

ਹਰਿ ਸੰਗਿ ਰਾਤੇ ਮਨ ਤਨ ਹਰੇ ॥   ਗੁਰ ਪੂਰੇ ਕੀ ਸਰਨੀ ਪਰੇ ॥੧॥ ਰਹਾਉ ॥

Har sang rāṯe man ṯan hare.   Gur pūre kī sarnī pare. ||1|| rahā▫o.

(Man) mind and (tan) body of those (raatey) imbued (sang-i) with love of (har-i) the Almighty (harey = green) blossom. This happens because they (parey) place themselves (sarni = sanctuary) under guidance (ki) of (pooery) the perfect (gur) guru. 1.

(Rahaau) pause here and reflect.

ਚਰਣ ਕਮਲ ਆਤਮ ਆਧਾਰ ॥   ਏਕੁ ਨਿਹਾਰਹਿ ਆਗਿਆਕਾਰ ॥   ਏਕੋ ਬਨਜੁ ਏਕੋ ਬਿਉਹਾਰੀ ॥   ਅਵਰੁ ਨ ਜਾਨਹਿ ਬਿਨੁ ਨਿਰੰਕਾਰੀ ॥੨॥

Cẖaraṇ kamal āṯam āḏẖār.   Ėk nihārahi āgi▫ākār.   Ėko banaj eko bi▫uhārī.   Avar na jānėh bin nirankārī. ||2||

Being at (kamal) lotus (Charan) feet, i.e. obedience of the Almighty is their (aadhaar) mainstay of their (aatam) life. (Aaagiaakaar) the obedient servants (nihaarah-i) see (eyko) the one Master everywhere.

They have (eyko) only one (banaj-u) merchandise and (eyko) only one (biauhaari) dealing/way of living – by Naam/Divine commands. They do not (jaanah-i = know) recognize any Master (bin-u) except (nirankaari) the Formless Almighty. 2.

ਹਰਖ ਸੋਗ ਦੁਹਹੂੰ ਤੇ ਮੁਕਤੇ ॥   ਸਦਾ ਅਲਿਪਤੁ ਜੋਗ ਅਰੁ ਜੁਗਤੇ ॥   ਦੀਸਹਿ ਸਭ ਮਹਿ ਸਭ ਤੇ ਰਹਤੇ ॥   ਪਾਰਬ੍ਰਹਮ ਕਾ ਓਇ ਧਿਆਨੁ ਧਰਤੇ ॥੩॥

Harakẖ sog ḏuhhūʼn ṯe mukṯe.   Saḏā alipaṯ jog ar jugṯe.   Ḏīsėh sabẖ mėh sabẖ ṯe rahṯe.   Pārbarahm kā o▫e ḏẖi▫ān ḏẖarṯe. ||3||

The saints are (muktey) free from (duhoo) both (harakh) joy and (sog) joy and sorrow, i.e. accept Divine will happily. They are (alipt-u) untouched by temptations and remain but (jog) connected with God, which is (jugtey) their method/way of life.

They (deesah-i) are seen (mah-i) amongst (sabh) all but (rahatey) unattached/unaffected (tey) by (sabh) all. They are ever (dhiaan dhartey = remain absorbed, mah-i = in) pay attention to commands (paarbrahm) the Supreme Being. 3.

ਸੰਤਨ ਕੀ ਮਹਿਮਾ ਕਵਨ ਵਖਾਨਉ ॥   ਅਗਾਧਿ ਬੋਧਿ ਕਿਛੁ ਮਿਤਿ ਨਹੀ ਜਾਨਉ ॥   ਪਾਰਬ੍ਰਹਮ ਮੋਹਿ ਕਿਰਪਾ ਕੀਜੈ ॥   ਧੂਰਿ ਸੰਤਨ ਕੀ ਨਾਨਕ ਦੀਜੈ ॥੪॥੧੭॥੮੬॥

Sanṯan kī mahimā kavan vakẖāna▫o.   Agāḏẖ boḏẖ kicẖẖ miṯ nahī jān▫o.   Pārbarahm mohi kirpā kījai.   Ḏẖūr sanṯan kī Nānak ḏījai. ||4||17||86||

(Kavan) how do I (vakhaanau) describe (mahima) greatness/merits (ki) of (santan) of the saints; (bodh-i) knowledge of their merits is (agaadh = unreachable depth) beyond comprehension, I do not (jaanau) know (kichh-u) any (mit-i0 measure of that.

I pray to (paarbrahm) the Supreme Being to (kirpa keejai) be kind and (deejai) give me (dhoor-i = dust of the feet of) ability to serve and follow the saints, says fifth Nanak. 4. 17. 86

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī mėhlā 5 gu▫ārerī

Composition of the fifth Guru in Raga Gaurri,Ragini Guareyri

ਤੂੰ ਮੇਰਾ ਸਖਾ ਤੂੰਹੀ ਮੇਰਾ ਮੀਤੁ ॥   ਤੂੰ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਤੁਮ ਸੰਗਿ ਹੀਤੁ ॥   ਤੂੰ ਮੇਰੀ ਪਤਿ ਤੂਹੈ ਮੇਰਾ ਗਹਣਾ ॥   ਤੁਝ ਬਿਨੁ ਨਿਮਖੁ ਨ ਜਾਈ ਰਹਣਾ ॥੧॥

Ŧūʼn merā parīṯam ṯum sang hīṯ.   Ŧūʼn merī paṯ ṯūhai merā gahṇā.   Ŧujẖ bin nimakẖ na jā▫ī rahṇā. ||1||

My creator, (toon) You are (meyra) my (sakhaa) companion and (toonhi) You alone are my (meet) friend. You are my (preetam-u) beloved and I bear (heet-u) love is only (sang-i) with (tum) You.

(Toon) You are, i.e. being Your devotee, is (meyri) my (pat-i) honor, and (toohai) You are my (gahna = ornament) adornment/glory. It is (na jaaee) not possible (rahna) to live (bin-u) without (tujh) You, for (nimakh-u) a moment, i.e. I am overtaken by temptations when You are not in my mind. 1.

ਤੂੰ ਮੇਰੇ ਲਾਲਨ ਤੂੰ ਮੇਰੇ ਪ੍ਰਾਨ ॥   ਤੂੰ ਮੇਰੇ ਸਾਹਿਬ ਤੂੰ ਮੇਰੇ ਖਾਨ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn mere lālan ṯūʼn mere parān.   Ŧūʼn mere sāhib ṯūʼn mere kẖān. ||1|| rahā▫o.

(Toon) You are (meyrey) my (laalan) beloved, (meyrey) my (praan) very life; you are my (sahib) Master, (meyrey khaan = my chief) chief of all. 1.

Rahaau) pause here and reflect.

ਜਿਉ ਤੁਮ ਰਾਖਹੁ ਤਿਵ ਹੀ ਰਹਨਾ ॥   ਜੋ ਤੁਮ ਕਹਹੁ ਸੋਈ ਮੋਹਿ ਕਰਨਾ ॥   ਜਹ ਪੇਖਉ ਤਹਾ ਤੁਮ ਬਸਨਾ ॥   ਨਿਰਭਉ ਨਾਮੁ ਜਪਉ ਤੇਰਾ ਰਸਨਾ ॥੨॥

Ji▫o ṯum rākẖo ṯiv hī rahnā.   Jo ṯum kahhu so▫ī mohi karnā.   Jah pekẖa▫o ṯahā ṯum basnā.   Nirbẖa▫o nām japa▫o ṯerā rasnā. ||2||

I have surrendered myself to You; I am happy (rahna) to live (tiv hi) that way (jio) as (tum rakhahu) You keep me. (Moh-i) I (karna) do (soee) that (jo) which (tum) You (kahah-u = tell) command.

(Jah) wherever I (peykhau) look (tum) You (basna = resident) present (tahaa) there, i.e. You are Omnipresent.

I (japau) remember/acknowledge (teyra) Your (naam-u) commands with (rasna) tongue and obey; it makes me (nirbhau) fearless – because I then do not transgress. 2.

ਤੂੰ ਮੇਰੀ ਨਵ ਨਿਧਿ ਤੂੰ ਭੰਡਾਰੁ ॥   ਰੰਗ ਰਸਾ ਤੂੰ ਮਨਹਿ ਅਧਾਰੁ ॥   ਤੂੰ ਮੇਰੀ ਸੋਭਾ ਤੁਮ ਸੰਗਿ ਰਚੀਆ ॥   ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰ ਹੈ ਮੇਰਾ ਤਕੀਆ ॥੩॥

Ŧūʼn merī nav niḏẖ ṯūʼn bẖandār.   Rang rasā ṯūʼn manėh aḏẖār.   Ŧūʼn merī sobẖā ṯum sang racẖī▫ā.  Ŧūʼn merī ot ṯūʼn hai merā ṯakī▫ā. ||3||

(Toon) You are (meyri) my (nav nidh-i = nine treasures) all the treasures of the world and (bhandaar) a storehouse/source of bliss. You are the source of (rang) all enjoyment and (rasaa) objects of pleasure and (adhaar-u) support (manah-i) of the mind – to be steadfast.

(Toon) You are (meyri) my (sobha) glory (racheeaa = get along) comfortable (sang-i) with (tum) You. You are my (ott) protection and (toon) you are my (takeeaa) support, i.e. You protect me from temptations and resist them. 3.

ਮਨ ਤਨ ਅੰਤਰਿ ਤੁਹੀ ਧਿਆਇਆ ॥   ਮਰਮੁ ਤੁਮਾਰਾ ਗੁਰ ਤੇ ਪਾਇਆ ॥   ਸਤਿਗੁਰ ਤੇ ਦ੍ਰਿੜਿਆ ਇਕੁ ਏਕੈ ॥   ਨਾਨਕ ਦਾਸ ਹਰਿ ਹਰਿ ਹਰਿ ਟੇਕੈ ॥੪॥੧੮॥੮੭॥

Man ṯan anṯar ṯuhī ḏẖi▫ā▫i▫ā.   Maram ṯumārā gur ṯe pā▫i▫ā.   Saṯgur ṯe ḏariṛi▫ā ik ekai.   Nānak ḏās har har har tekai. ||4||18||87||

I (dhiaaia) I pay attention (yuhi) to You (antar-i) in (man = mind) thoughts and (tan = body) actions. I (paaiaa) obtained awareness of (tumaara) Your (maram = mystery) Naam/commands (tay) from (gur) the guru.

I have obtained (drirriaa) firm understanding that there is only (ik-u eykai) One Master, (tey) from (satigur) the true guru. (Daas) servant fifth Nanak has (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (har-i) Divine virtues and commands as (tteykai) support/mainstay. 4. 18. 87.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5

Composition of the fifth Guru in Raga Gaurri, Ragini Guareyri.

Note: This Shabad describes Maaia, i.e. happenings in the world play, and how they lure the mortals everywhere.

ਬਿਆਪਤ ਹਰਖ ਸੋਗ ਬਿਸਥਾਰ ॥   ਬਿਆਪਤ ਸੁਰਗ ਨਰਕ ਅਵਤਾਰ ॥   ਬਿਆਪਤ ਧਨ ਨਿਰਧਨ ਪੇਖਿ ਸੋਭਾ ॥  ਮੂਲੁ ਬਿਆਧੀ ਬਿਆਪਸਿ ਲੋਭਾ ॥੧॥

Bi▫āpaṯ harakẖ sog bisthār.   Bi▫āpaṯ surag narak avṯār.   Bi▫āpaṯ ḏẖan nirḏẖan pekẖ sobẖā.   Mūl bi▫āḏẖī bi▫āpas lobẖā. ||1||

 Temptations in the world (biaapat) display influence (bisthaar = spread) by way of (harakh) joy and (sog) sorrow; their influence results in the souls (surg = going to heaven) merging with God or (narak = hell, avtaar = descend) remaining in cycles of rebirths and deaths. (Peykh-i) seeing (dhan) wealth with some or (nirdhan = poor) poverty for some; (sobha) glory for some (biaapas) influences human conduct.

(Lobha) greed is (mool-u) the root cause which (biaapas-i) influences (biaadhi) to commit vices. 1.

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ਮਾਇਆ ਬਿਆਪਤ ਬਹੁ ਪਰਕਾਰੀ ॥   ਸੰਤ ਜੀਵਹਿ ਪ੍ਰਭ ਓਟ ਤੁਮਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Mā▫i▫ā bi▫āpaṯ baho parkārī.   Sanṯ jīvėh parabẖ ot ṯumārī. ||1|| rahā▫o.

(Maaia) temptations in the word-play (biaapat) influence in (bah-u) in numerous (parkaari) ways. (Sant = saints) the seekers (jeevah-i = live) remain unaffected by them with (tumaari) Your (ott) protection, o (pabh) Almighty. 1.

(Rahaau) pause here and reflect.

ਬਿਆਪਤ ਅਹੰਬੁਧਿ ਕਾ ਮਾਤਾ ॥   ਬਿਆਪਤ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੰਗਿ ਰਾਤਾ ॥   ਬਿਆਪਤ ਹਸਤਿ ਘੋੜੇ ਅਰੁ ਬਸਤਾ ॥   ਬਿਆਪਤ ਰੂਪ ਜੋਬਨ ਮਦ ਮਸਤਾ ॥੨॥

Bi▫āpaṯ ahaʼn▫buḏẖ kā māṯā.   Bi▫āpaṯ puṯar kalṯar sang rāṯā.   Bi▫āpaṯ hasaṯ gẖoṛe ar basṯā.   Bi▫āpaṯrūp joban maḏ masṯā. ||2||

It (biaapat) shows up by some being (maata) intoxicated by (aha’n budh-i) pride. Some (raata) imbued (sang-i) with love of (putr) children and (klatr) the spouses.

The world play shows up as display of (hasti) elephants and (ghorrey) horses as status symbols for some or being (masta = inebriated, mad = intoxicant) obsessed with physical (roop) beauty, (joban) youth and (basta, vastr) good clothes. 2.

ਬਿਆਪਤ ਭੂਮਿ ਰੰਕ ਅਰੁ ਰੰਗਾ ॥   ਬਿਆਪਤ ਗੀਤ ਨਾਦ ਸੁਣਿ ਸੰਗਾ ॥   ਬਿਆਪਤ ਸੇਜ ਮਹਲ ਸੀਗਾਰ ॥   ਪੰਚ ਦੂਤ ਬਿਆਪਤ ਅੰਧਿਆਰ ॥੩॥

Bi▫āpaṯ bẖūm rank ar rangā.   Bi▫āpaṯ gīṯ nāḏ suṇ sangā.   Bi▫āpaṯ sej mahal sīgār.   Pancẖ ḏūṯ bi▫āpaṯanḏẖi▫ār. ||3||

The world-play manifests as some (bhoom-i = have land) being landlords, others (rank) poor and (ranga = colors) in many other ways. Some love listening to (geet naad) songs and music (sanga) together. Some enjoy (seyj) comfortable beds, (seegaar) adornments and (mahal) mansions. Some persons (biaapat) remain in (andhiaar = darkness) ignorance about Divine virtues under influence of (panch doot) five vices- lust, wrath, greed, attachment and vanity. 3.

ਬਿਆਪਤ ਕਰਮ ਕਰੈ ਹਉ ਫਾਸਾ ॥   ਬਿਆਪਤਿ ਗਿਰਸਤ ਬਿਆਪਤ ਉਦਾਸਾ ॥   ਆਚਾਰ ਬਿਉਹਾਰ ਬਿਆਪਤ ਇਹ ਜਾਤਿ ॥   ਸਭ ਕਿਛੁ ਬਿਆਪਤ

ਬਿਨੁ ਹਰਿ ਰੰਗ ਰਾਤ ॥੪॥

Bi▫āpaṯ karam karai ha▫o fāsā.   Bi▫āpaṯ girsaṯ bi▫āpaṯ uḏāsā.   Ācẖār bi▫uhār bi▫āpaṯ ih jāṯ.   Sabẖ kicẖẖbi▫āpaṯ bin har rang rāṯ. ||4||

The world-play also manifests as people (phaatha) caught in (hau) ego (karam karai) performing rituals; some are engrossed in (girast) family affairs while some (udaasa) renounce the world. Some concentrate on (aachaar biohaar) good behaviour to impress others, and some remain caught in (jaat-i) caste considerations. (Sabh kichh-u = everything) all this (biaapat) happens (bin) for not (raat) being imbued with (rang) love (har-i) the Almighty. 4.

ਸੰਤਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਹਰਿ ਰਾਇ ॥   ਤਾ ਕਉ ਕਹਾ ਬਿਆਪੈ ਮਾਇ ॥   ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਧੂਰਿ ਸੰਤ ਪਾਈ ॥   ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਮਾਈ ॥੫॥੧੯॥੮੮॥

Sanṯan ke banḏẖan kāte har rā▫e.   Ŧā ka▫o kahā bi▫āpai mā▫e.   Kaho Nānak jin ḏẖūr sanṯ pā▫ī.   Ŧā kai nikat na āvai mā▫ī. ||5||19||88||

(Rai) the Sovereign (har-i) Almighty (kaattey) cuts (bandhan) bondage to the world-play of the (santan) saints/devotees. (Maaey/maaiaa) temptations of the world-play (kahaa = how?) cannot (biaapai) influence (ta kau) them.

Says fifth Nanak: Those who (paaee) receive (dhoor-i) dust of feet of, i.e. serve and follow example of (sant) the seekers, (Maaee/maaiaa) influence of temptations does not (aavai) come (nikatt-i) near (ta kai) them. 5. 19. 88.