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

ਸਲੋਕ ਮ: ੫ ॥  ਕਾਮੁ ਨ ਕਰਹੀ ਆਪਣਾ ਫਿਰਹਿ ਅਵਤਾ ਲੋਇ ॥   ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸੁਖੁ ਕਿਨੇਹਾ ਹੋਇ ॥੧॥

Salok mėhlā 5  Kām na karhī āpṇā firėh avṯā lo▫e   Nānak nā▫e visāri▫ai sukẖ kinehā ho▫e ||1||

Slok of the fifth Guru. A self-willed person (na karahi) does not carry out (aapna = own) his/her (kaam) job that is allotted to him/her, but (phirah-i) wanders (a-vataa = not going) in circles/aimlessly lured (loey-i = world) by the world-play.

But s/he also complains of suffering; (kineyha) how can there (hoey-i) be (sukh) comfort/peace (visaareeai = forgetting) ignoring (naaey/naam) Divine virtues and commands – the guide for life, says the fifth Nanak. 1.

ਮ: ੫ ॥   ਬਿਖੈ ਕਉੜਤਣਿ ਸਗਲ ਮਾਹਿ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥   ਨਾਨਕ ਜਨਿ ਵੀਚਾਰਿਆ ਮੀਠਾ ਹਰਿ ਕਾ ਨਾਉ ॥੨॥

Mėhlā 5   Bikẖai ka▫uṛ▫ṯaṇ sagal māhi jagaṯ rahī laptā▫e   Nānak jan vīcẖāri▫ā mīṯẖā har kā nā▫o ||2||

Slok of the fifth Guru. (Kaurrtan-i = bitterness) restlessness caused by lure for (bikhai) vices is present (maah-i) in (sagal) all; it (rahi laptaaey-i = clings) afflicts everyone (jagat-i) in the world.

(Jan-i) humble devotees (veechaaria) reflect on, andfins conformance to (naau/naam) virtues and commands of (har-i) the Creator (meettha = sweet) the enjoyable, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਇਹ ਨੀਸਾਣੀ ਸਾਧ ਕੀ ਜਿਸੁ ਭੇਟਤ ਤਰੀਐ ॥   ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਫਿਰਿ ਬਹੁੜਿ ਨ ਮਰੀਐ ॥

Pa▫oṛī   Ih nīsāṇī sāḏẖ kī jis bẖetaṯ ṯarī▫ai   Jamkankar neṛ na āvī fir bahuṛ na marī▫ai

Paurri. How do we recognize a true saint/guru? (Ih) this is (neesaani) the sign of (saadh) the guru; he is one by (bheyttat) meeting and following (jis-u) whose example we (tareeai) swim across the world ocean i.e. overcome vices.

(Jam-kankar-u) agent of Divine justice and does not (aavaee) come (neyrr-i) near to detain, i.e. union with the Almighty is attained; and (phir-i) then one is not reborn to (mareeai) die again.

ਭਵ ਸਾਗਰੁ ਸੰਸਾਰੁ ਬਿਖੁ ਸੋ ਪਾਰਿ ਉਤਰੀਐ ॥   ਹਰਿ ਗੁਣ ਗੁੰਫਹੁ ਮਨਿ ਮਾਲ ਹਰਿ ਸਭ ਮਲੁ ਪਰਹਰੀਐ ॥

Bẖav sāgar sansār bikẖ so pār uṯrī▫ai   Har guṇ gufhu man māl har sabẖ mal parharī▫ai

One then (paar-i utareeai) gets across (bhav saagar-u) the world ocean of (bikh) vices, (sansaar-u) the world, i.e. is not reborn and do not come back to (sansaar-u) the world again.overcoming (bikh = poison) temptations in (sansaar = world) the world-play;

(Gumphah-u) string (har-i) Divine (gun) virtues on (maal/maalaa) rosary (man-i) in the mind, i.e. as guide for the mind. This is how (sabh) all (mal-u = filth) vices from the mind (parhareeai = removed) are kept away.

ਨਾਨਕ ਪ੍ਰੀਤਮ ਮਿਲਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ਨਰਹਰੀਐ ॥੧੧॥

Nānak parīṯam mil rahe pārbarahm narharī▫ai ||11||

This is how one (mil-i rahey = remains with) experiences presence of (preetam) the beloved (paarbrahm) Supreme Being, (narhareeai = man-lion) the Almighty destroyer of evil. 11.

ਸਲੋਕ ਮ: ੫ ॥   ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਜਿਨ ਹਰਿ ਵੁਠਾ ਚਿਤਿ ॥   ਗਾਲ੍ਹ੍ਹੀ ਅਲ ਪਲਾਲੀਆ ਕੰਮਿ ਨ ਆਵਹਿ ਮਿਤ ॥੧॥

Salok mėhlā 5   Nānak ā▫e se parvāṇ hai jin har vuṯẖā cẖiṯ   Gālĥī al palālī▫ā kamm na āvahi miṯ ||1||

Slok of the fifth Guru.  Says Nanak the fifth: (Sey) those (jin) in whose (chit-i) minds (har-i) the Creator (vuttha) abide i.e. those who conform to Divine virtues and commands, their (aaey = coming) human birth is (parvaan-u = accepted) successful.

(Al palaaleea) frivolous (gaalhi) talk i.e. indulging in material pursuits and meaningless rituals (aavah-i = come) are of no (ka’mm-i) use. 1.

ਮ: ੫ ॥   ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਦ੍ਰਿਸਟੀ ਆਇਆ ਪੂਰਨ ਅਗਮ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਧਨੁ ਕੀਤਾ ਪੂਰੇ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥

Mėhlā 5   Pārbarahm parabẖ ḏaristī ā▫i▫ā pūran agam bismāḏ  Nānak rām nām ḏẖan kīṯā pūre gur parsāḏ ||2||

Slok of the fifth Guru. Says Nanak the fifth: (Bismaad) the wondrous (paarbrahm-u) Supreme (prabh) Master is (pooran) all-pervasive but (agam) beyond comprehension; IT (dristti aaia) is seen within by one who, (prasaad-i) with grace/guidance (gur) guru of (poorey) the perfect, (keeta) makes awareness of (raam) Divine (naam-u) commands his/her (dhan-u) wealth i.e. lives by Naam, says fifth Nanak.

Page 321

ਪਉੜੀ ॥   ਧੋਹੁ ਨ ਚਲੀ ਖਸਮ ਨਾਲਿ ਲਬਿ ਮੋਹਿ ਵਿਗੁਤੇ ॥   ਕਰਤਬ ਕਰਨਿ ਭਲੇਰਿਆ ਮਦਿ ਮਾਇਆ ਸੁਤੇ ॥

Pa▫oṛī   Ḏẖohu na cẖalī kẖasam nāl lab mohi viguṯe   Karṯab karan bẖaleri▫ā maḏ mā▫i▫ā suṯe

Pauri Some persons are (vigutey) possessed (lab-i) by greed for money and (moh-i) lured by temptations butbtry to pretend as dedicated, but (dhoh-u) deception does not (chali) work (naal-i) with (khasam) the Master.

They (sutey = asleep) are inebriated (mad-i) with intoxication of (maaia) money but (karan) perform/display (kartab) acts of (bhaleyria) virtue, i.e. try to show their piety.

ਫਿਰਿ ਫਿਰਿ ਜੂਨਿ ਭਵਾਈਅਨਿ ਜਮ ਮਾਰਗਿ ਮੁਤੇ ॥   ਕੀਤਾ ਪਾਇਨਿ ਆਪਣਾ ਦੁਖ ਸੇਤੀ ਜੁਤੇ ॥

Fir fir jūn bẖavā▫ī▫an jam mārag muṯe  Kīṯā pā▫in āpṇā ḏukẖ seṯī juṯe

They are (mute = left) put (maarg-i) on the path of (jam) Divine justice, detained and denied union with the Almighty, and (bhavaaaaan-i) put in (joon-i) womb, i.e. are born (phir-i phir-i) again and again.

They are (jutey) yoked (siau) with (dukh seyti) with pain, i.e. subjected to suffering, they (paain-i) receive/face the consequences of (aapna) their own (keeta) deeds.

ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸਭ ਮੰਦੀ ਰੁਤੇ ॥੧੨॥

Nānak nā▫e visāri▫ai sabẖ manḏī ruṯe ||12||

If (visaareeai) one forgets/ignores (naaey/naam) to conform to Divine virtues and commands, then (sabh) all (rutey) seasons are (mandi) evil i.e. then one suffers all the time. 12.

ਸਲੋਕ ਮ: ੫ ॥   ਉਠੰਦਿਆ ਬਹੰਦਿਆ ਸਵੰਦਿਆ ਸੁਖੁ ਸੋਇ ॥   ਨਾਨਕ ਨਾਮਿ ਸਲਾਹਿਐ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥੧॥

Salok mėhlā 5   Uṯẖanḏi▫ā bahanḏi▫ā suvanḏiā sukẖ so▫e   Nānak nām salāhi▫ai man ṯan sīṯal ho▫e ||1||

Slok of the fifth Guru. Says fifth Nanak. One remains at (sukh-u) peace (uttha’ndia) when standing up, (baha’ndia) and (sva’ndia) while asleep – in whatever state s/he is; (salaahiai) by praising Divine virtues – and emulating them, one avoids transgressions – his/her (man-u, tan-u) mind and body (hoey = become) are (seetal = cooled) calm – free of worries/restlessness. 1.

ਮ: ੫ ॥   ਲਾਲਚਿ ਅਟਿਆ ਨਿਤ ਫਿਰੈ ਸੁਆਰਥੁ ਕਰੇ ਨ ਕੋਇ ॥   ਜਿਸੁ ਗੁਰੁ ਭੇਟੈ ਨਾਨਕਾ ਤਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥

Mėhlā 5   Lālacẖ ati▫ā niṯ firai su▫ārath kare na ko▫e   Jis gur bẖetai nānkā ṯis man vasi▫ā so▫e ||2||

Slok of the fifth Guru. A self-willed person (nit) ever (phirai) wanders/leads life, (atia = smeared) under the influence of (laalach-i) greed – for transitory gains – and (karey na) does not strive for (suaarath = personal benefit) real/lasting good for the self – which is possible by living according to Divine commands.

Only (jis-u) one who (bheyttai = meets) finds the guru – and follows his teachings – (tis-u) in his/her (man) mind (soey = that) the Almighty abides i.e. that person remembers/conforms to the Master’s virtues and commands, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਸਭੇ ਵਸਤੂ ਕਉੜੀਆ ਸਚੇ ਨਾਉ ਮਿਠਾ ॥  ਸਾਦੁ ਆਇਆ ਤਿਨ ਹਰਿ ਜਨਾਂ ਚਖਿ ਸਾਧੀ ਡਿਠਾ ॥

Pa▫oṛī   Sabẖe vasṯū ka▫uṛī▫ā sacẖe nā▫o miṯẖā  Sāḏ ā▫i▫ā ṯin har janāʼn cẖakẖ sāḏẖī diṯẖā

Paurri. Sabhey) all (vastoo) things are (kaurreea) bitter – they keep one restless; only conformance (naau/naam) virtues commands of (sachey) the Eternal Master is (mittha) sweet – it brings peace here and in the hereafter.

This (saad-u = taste) experience (aaia) comes (tin) to those (saadhi janaa’n) seekers of the Creator who (chakh-i ditthaa = taste) comply and enjoy.

ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਲਿਖਿਆ ਮਨਿ ਤਿਸੈ ਵੁਠਾ ॥  ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ॥

Pārbarahm jis likẖi▫ā man ṯisai vuṯẖā  Ik niranjan rav rahi▫ā bẖā▫o ḏuyā kuṯẖā

Awareness of Naam (vuttha) abides (man-i) in the mind of (tisai) only that person in whose destiny (paarbrahm-i) the Supreme Being (likhia) has written, i.e. leads to the guru to obtain awareness.

Then one (kuttha = murders) drives out (duyaa) other Bhaau) ideas and (ik) the One (niranjan-u = unstained) pristine Master sees (rav-i rahiaa) present in mind and everywhere.

ਹਰਿ ਨਾਨਕੁ ਮੰਗੈ ਜੋੜਿ ਕਰ ਪ੍ਰਭੁ ਦੇਵੈ ਤੁਠਾ ॥੧੩॥

Har Nānak mangai joṛ kar parabẖ ḏevai ṯuṯẖā ||13||

Says fifth Nanak the seeker, One who (mangai) asks this (jorr-i kari = with folded hands) humbly (prabh) the Almighty (tuttha) is pleased (deyvai) to give to him/her. 13.

ਸਲੋਕ ਮ: ੫ ॥   ਜਾਚੜੀ ਸਾ ਸਾਰੁ ਜੋ ਜਾਚੰਦੀ ਹੇਕੜੋ ॥   ਗਾਲ੍ਹ੍ਹੀ ਬਿਆ ਵਿਕਾਰ ਨਾਨਕ ਧਣੀ ਵਿਹੂਣੀਆ ॥੧॥

Salok mėhlā 5   Jācẖṛī sā sār jo jācẖanḏī hekṛo   Gālĥī bi▫ā vikār Nānak ḏẖaṇī vihūṇī▫ā ||1||

Slok of the fifth Guru. (Sa) that (jaachrri) supplication is (saar-u) sublime/best (jo) which (jaachandi) asks for (heykrro) the One Master i.e. the best thing to ask is obedience to the Creator.

All (biaa) other (gaalhi = talk) talk/things (vihoonia) bereft of obedience to (dhani) the Master are (vicar/beykaar) useless. 1.

ਮ: ੫ ॥   ਨੀਹਿ ਜਿ ਵਿਧਾ ਮੰਨੁ ਪਛਾਣੂ ਵਿਰਲੋ ਥਿਓ ॥   ਜੋੜਣਹਾਰਾ ਸੰਤੁ ਨਾਨਕ ਪਾਧਰੁ ਪਧਰੋ ॥੨॥

Mėhlā 5   Nīhi jė viḏẖā man pacẖẖāṇū virlo thi▫o   Joṛanhārā sanṯ Nānak pāḏẖar paḏẖro ||2||

Slok of the fifth Guru. One (j-i) whose (ma’nn-u) mind is (vidha) pierced (neeh-i) with love, i.e one who sincerely seeks the Creator, that person (pachhaanoo = recognised) is found (theeo) to bw (virlo) rare.

Such a person is (sant) the Guru; he (jorranhaara = uniter) leads to the Almighty on (padhro) plain /easy (paadhar-u) path, i.e. obeyingNaam, rather than engage in rituals or austerities. 2.

ਪਉੜੀ ॥   ਸੋਈ ਸੇਵਿਹੁ ਜੀਅੜੇ ਦਾਤਾ ਬਖਸਿੰਦੁ ॥   ਕਿਲਵਿਖ ਸਭਿ ਬਿਨਾਸੁ ਹੋਨਿ ਸਿਮਰਤ ਗੋਵਿੰਦੁ ॥

Pa▫oṛī   So▫ī sevihu jī▫aṛe ḏāṯā bakẖsinḏ   Kilvikẖ sabẖ binās hon simraṯ govinḏ

Paurri. (Jeearrey) o human being, (seyvih-u = serve) obey (soee) only that (daata = giver) beneficent Master who is (bakhsind-u) gracious – who can fulfil wishes.

It is (simrat) by remembering/obeying (govind-u) the Master of the world alone that (sabh) all (kilvikh = sins) wrongdoings (hoey) are (binaas-u hon-i = are destroyed) end – and one becomes eligible for union with the Almighty.

ਹਰਿ ਮਾਰਗੁ ਸਾਧੂ ਦਸਿਆ ਜਪੀਐ ਗੁਰਮੰਤੁ ॥   ਮਾਇਆ ਸੁਆਦ ਸਭਿ ਫਿਕਿਆ ਹਰਿ ਮਨਿ ਭਾਵੰਦੁ ॥   ਧਿਆਇ ਨਾਨਕ ਪਰਮੇਸਰੈ ਜਿਨਿ ਦਿਤੀ ਜਿੰਦੁ ॥੧੪॥

Har mārag sāḏẖū ḏasi▫ā japī▫ai gurmanṯ   Mā▫i▫ā su▫āḏ sabẖ fiki▫ā har man bẖāvanḏ   Ḏẖi▫ā▫e Nānak parmesrai jin ḏiṯī jinḏ ||14||

(Saadhoo) the guru (dasiaa) tells/reminds of (maarag-u) the path ordained by (har-i) the Almighty and (japeeai) remember/conform to (gurmant-u) directions of the guru.

(Sabh-i) all (suaad = tastes) pleasures of (maaia) temptations in the world-play seem (phikia) insipid, when (har-i) the Almighty becomes (bhaavand-u) likeable (man-i) to the mind, i.e. conformance to Naam gives real/lsting peace.

O human being, (dhiaaey) keep in your consciousness (parmeysrai) the Supreme Master (jin-i) who (diti) gave (jind-u) life i.e. i.e. conform to Naam/Divine commands the guide for life. 14.

Note: The next Slok mentions ਵਤ (vat) meaning the desired moisture in the soil. For any crop to be productive, the soil should have appropriate moisture, and the seeds appropriate to the season sowed. This is metaphor for conditioning the mind for spiritual success as described below.

ਸਲੋਕ ਮ: ੫ ॥   ਵਤ ਲਗੀ ਸਚੇ ਨਾਮ ਕੀ ਜੋ ਬੀਜੇ ਸੋ ਖਾਇ ॥   ਤਿਸਹਿ ਪਰਾਪਤਿ ਨਾਨਕਾ ਜਿਸ ਨੋ ਲਿਖਿਆ ਆਇ ॥੧॥

Salok mėhlā 5   vaṯ lagī sacẖe nām kī jo bīje so kẖā▫e   Ŧisėh parāpaṯ nānkā jis no likẖi▫ā ā▫e ||1||

Slok of the fifth Guru. When the soil has the necassary (vat/vatar) moisture, i.e. mind is conditioned (ki) of/with conformance to (sachey = true) inevitable (naam) Divine commands then, (jo) what (beejai) sows, s/he (khaaey) eats/reaps, i.e. one’s efforts at finding the Almighty are fruitful

Awarenss of Naam (praapat-i) is obtained (tisah-i) with that person (jis no) with whom (aaey) comes (likhia) written, i.e. who has the aptitude based on past deeds, says fifth Nanak. 1.

ਮ: ੫ ॥   ਮੰਗਣਾ ਤ ਸਚੁ ਇਕੁ ਜਿਸੁ ਤੁਸਿ ਦੇਵੈ ਆਪਿ ॥   ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਨਾਨਕ ਸਾਹਿਬ ਦਾਤਿ ॥੨॥

Mėhlā 5   Mangṇā ṯa sacẖ ik jis ṯus ḏevai āp   Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai Nānak sāhib ḏāṯ ||2||

Slok of the fifth Guru. If there is something worth (ma’ngna) asking, (ta) then let that be (sach-u) the eternal Divine virtues of the Almighty; but only that person receives them (jis-u) with whom the Master (aap-i) IT-self (tus-i) is pleased (deyvai) to give i.e they come by Divine grace.

This is a (data-i) benediction from (sahib) the Master (khaadhai = by eating) by experiencing which (man-u) the mind (tripteeai) is satiated i.e. asks nothing else. 2.

ਪਉੜੀ ॥   ਲਾਹਾ ਜਗ ਮਹਿ ਸੇ ਖਟਹਿ ਜਿਨ ਹਰਿ ਧਨੁ ਰਾਸਿ ॥   ਦੁਤੀਆ ਭਾਉ ਨ ਜਾਣਨੀ ਸਚੇ ਦੀ ਆਸ ॥

Pa▫oṛī   Lāhā jag mėh se kẖatėh jin har ḏẖan rās   Ḏuṯī▫ā bẖā▫o na jāṇnī sacẖe ḏī ās

Pauri Human conduct in life is like business dealings. The way the latter require capital to do business, human conduct should be backed by obedience to Divine virtues and commands.

(Sey) that person (khattah-i = earns) attains (laaha = profit) success – of union with the Creator – (mah-i) in (jag = world) human life, who has (dhan-u raasi = wealth as capital) the resource of awareness of commands of (har-i) the Almighty.

Such a person (aas) has hope only (di = of) from (sachey) the Eternal Master; and (na) does not (jaanani = know) think of (dooja bhaau) other ideas.

SGGS pp 318-320 Gaurri Ki Vaar M: 5 Paurris 1-10.

Note: The Vaar below is the second in Raga Gaurri and is by the fifth Guru; the one just completed above was that of the fourth Guru. Out of the 31 Ragas in Sri Guru Granth Sahib, only 17 have Vaars of the gurus; out of these four have two Vaars each. They are Gaurri, Goojri, Raamkali and Maaroo. Interestingly, second Vaars in all these Ragas are of the fifth Guru. This makes a total of 21; one Vaar in Raga Raamkali is by the bards Balvandd and Sataa, making a total of 22.

ਗਉੜੀ ਕੀ ਵਾਰ ਮਹਲਾ ੫ ਰਾਇ ਕਮਾਲਦੀ ਮੋਜਦੀ ਕੀ ਵਾਰ ਕੀ ਧੁਨਿ ਉਪਰਿ ਗਾਵਣੀ

Ga▫oṛī kī vār mėhlā 5 rā▫e kamālḏī mojḏī kī vār kī ḏẖun upar gāvṇī

(Vaar) ballad of the fifth Guru in Raga Gauri, (gaavni) to be sung to (dhun-i) the tune of Rai Kamaaldeen Maujdeen/Muazudeen Vaar, a folk composition.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known by the true guru’s grace.

ਸਲੋਕ ਮ: ੫ ॥   ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੋ ਜਨੁ ਜਪੈ ਸੋ ਆਇਆ ਪਰਵਾਣੁ ॥   ਤਿਸੁ ਜਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿਨਿ ਭਜਿਆ ਪ੍ਰਭੁ ਨਿਰਬਾਣੁ ॥   ਕਲਮਹਥ

Salok mėhlā 5.   Har har nām jo jan japai so ā▫i▫ā parvāṇ.   Ŧis jan kai balihārṇai jin bẖaji▫ā parabẖ nirbāṇ.

Slok of the fifth Guru. That (jan-u) person (jo) who (japai) remembers/conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (so) that person’s (aaia = coming) human birth is (parvaan-u = accepted) fulfils the purpose of human life.

I (balihaarnai = am sacrifice) adore (tis-u) that (jan) person (jin-i) who (bhajia) remembers/conforms to commands/laws of (prabh-u) the Almighty who (nirbaan-u) untouched by the world-play.

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਟਿਆ ਹਰਿ ਭੇਟਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥  ਸੰਤ ਸੰਗਿ ਸਾਗਰੁ ਤਰੇ ਜਨ ਨਾਨਕ ਸਚਾ ਤਾਣੁ ॥੧॥

Janam maran ḏukẖ kati▫ā har bẖeti▫ā purakẖ sujāṇ.  Sanṯ sang sāgar ṯare jan Nānak sacẖā ṯāṇ. ||1||

Such a person (bheyttia = meets) unites with (har-i) the Creator who (purakh-u) is all-pervasive and (sujaan-u) wise; with this s/he (kattia = cut) obviates the (dukh) pain of (janam) births and (maran) deaths.

(Sant sang-i) with the guru’s company/guidance and (taan-u = power, support) reliance only on (sacha) the Eternal Master, that person (tarey= swim) gets across (saagar-u = ocean) the world ocean – to the Creator, says the fifth Nanak. 1.

ਮ: ੫ ॥   ਭਲਕੇ ਉਠਿ ਪਰਾਹੁਣਾ ਮੇਰੈ ਘਰਿ ਆਵਉ ॥   ਪਾਉ ਪਖਾਲਾ ਤਿਸ ਕੇ ਮਨਿ ਤਨਿ ਨਿਤ ਭਾਵਉ ॥

Mėhlā 5.   Bẖalke uṯẖ parāhuṇā merai gẖar āva▫o.   Pā▫o pakẖālā ṯis ke man ṯan niṯ bẖāva▫o.

Slok of the fifth Guru. I wish (praahuna = guest) Naam/Divine commands (aavau) come to (meyrai) my (ghar-i = home) mind, (bhalkey) every morning (utth-i) when I get up i.e. please enable me to remember Naam every morning

I should (pakhaala) wash (paau) the feet (key) of (tis = that) the guest, i.e. respectfully keep Naam in mind and (bhaavau = love) keep it (man-i = in mind) in thoughts and (tan-i = by body) actions throughout day and night.

ਨਾਮੁ ਸੁਣੇ ਨਾਮੁ ਸੰਗ੍ਰਹੈ ਨਾਮੇ ਲਿਵ ਲਾਵਉ ॥   ਗ੍ਰਿਹੁ ਧਨੁ ਸਭੁ ਪਵਿਤ੍ਰੁ ਹੋਇ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵਉ ॥

Nām suṇe nām sangrahai nāme liv lāva▫o.   Garihu ḏẖan sabẖ paviṯar ho▫e har ke guṇ gāva▫o.

May my mind (suney) listens to (naam-u) Divine commands, and (sangrahai = gathers) assimilates them in mind; (liv laavau) fix focus (naamey) on obeying Naam.

My (grih-u) home/mind and (dhan-u) wealth of awareness will (sabh) all (hoey) will be (pavitr) purified, i.e. when I (gaavau = sing) praise and emulate (har-i) Divine (gun) virtues.

ਹਰਿ ਨਾਮ ਵਾਪਾਰੀ ਨਾਨਕਾ ਵਡਭਾਗੀ ਪਾਵਉ ॥੨॥

Har nām vāpārī nānkā vadbẖāgī pāva▫o. ||2||

A (vaapaari) merchant of (har-i naam) Divine virtues i.e. a person whose conduct is based on Divine virtues is (paavau) found (vadbhaagi) by good fortune, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਭਲਾ ਸਚੁ ਤੇਰਾ ਭਾਣਾ ॥

Pa▫oṛī.   Jo ṯuḏẖ bẖāvai so bẖalā sacẖ ṯerā bẖāṇā.

Paurri. O Almighty, (jo) what (bhaavai) pleases (tudh-u) You is (bhalaa) good; Your (bhaana) will is (sach-u = eternal) inevitable – and has to be accepted.

ਤੂ ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਸਭ ਮਾਹਿ ਸਮਾਣਾ ॥  ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਜੀਅ ਅੰਦਰਿ ਜਾਣਾ ॥

Ŧū sabẖ mėh ek varaṯḏā sabẖ māhi samāṇā. Thān thananṯar rav rahi▫ā jī▫a anḏar jāṇā.

(Too) You (samaana) are present (maah-i) in (sabh) every one as Spirit and (too) You (eyk = one) alone (vartda) act (mah-i) in (sabh) every one i.e. everyone does what You direct from within the conscience.

You are (rav-i rahia) present at all (thaan) places and (thanantar-i) between and (jaana) know what goes on (andar-i) in the minds of (jeea) the creatures.

ਸਾਧਸੰਗਿ ਮਿਲਿ ਪਾਈਐ ਮਨਿ ਸਚੇ ਭਾਣਾ ॥   ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਸਦ ਸਦ ਕੁਰਬਾਣਾ ॥੧॥

Sāḏẖsang mil pā▫ī▫ai man sacẖe bẖāṇā.   Nānak parabẖ sarṇāgaṯī saḏ saḏ kurbāṇā. ||1||

It is (mil-i = meeting, sadhsang-i = guru’s company) with company/guidance of the guru that one learns to (man-i) accept (bhaana) the will of, and thus (paaeeai) find, (sachey) the Eternal Master.

I (sad) ever (sarnaagati) seek (prabh) Divine sanctuary i.e. submit to Divine will/laws; I (sad) ever (kurbaana = am sacrifice) adore (prabh) the Almighty, says fifth Nanak. 1.

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ਸਲੋਕ ਮ: ੫ ॥   ਚੇਤਾ ਈ ਤਾਂ ਚੇਤਿ ਸਾਹਿਬੁ ਸਚਾ ਸੋ ਧਣੀ ॥   ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਿ ਚੜਿ ਬੋਹਿਥਿ ਭਉਜਲੁ ਪਾਰਿ ਪਉ ॥੧॥

Salok mėhlā 5.   Cẖeṯā ī ṯāʼn cẖeṯ sāhib sacẖā so ḏẖaṇī.   Nānak saṯgur sev cẖaṛ bohith bẖa▫ojal pār pa▫o. ||1||

Slok of the fifth Guru. O human being, since you (cheyta ee) have the remembering faculty, (taa’n) then you should (cheyt-i) remember (so = that) the One (sachaa) Eternal (sahib-u dhani) Master i.e. directions to the soul in life.

If you have forgotten (seyv-i = serve) follow guidance of the guru to recall and comply; it is (charr-i) by boarding (bohith-i) the ship which one (paar-i pau) get across (bhaujal-u) the world ocean – to the Creator and not be reborn. 1

ਮ: ੫ ॥   ਵਾਊ ਸੰਦੇ ਕਪੜੇ ਪਹਿਰਹਿ ਗਰਬਿ ਗਵਾਰ ॥  ਨਾਨਕ ਨਾਲਿ ਨ ਚਲਨੀ ਜਲਿ ਬਲਿ ਹੋਏ ਛਾਰੁ ॥੨॥

Mėhlā 5.   vā▫ū sanḏe kapṛe pahirahi garab gavār.  Nānak nāl na cẖalnī jal bal ho▫e cẖẖār. ||2||

Slok of the fifth Guru. The soul has (kaprey = clothes) the body (sandey) of (vaaoo) air, i.e. thin/perishable, but (gavaar) the foolish person (pahrah-i) wears it (garb-i) with pride, i.e. is proud of physical beauty/strength.

The body will not (chalni) go (naal-i) with the soul and will be (hoey chhaar-u = become ash) will be reduced to ash (jal-i bal-i = by burning) when cremated. 2.

ਪਉੜੀ ॥   ਸੇਈ ਉਬਰੇ ਜਗੈ ਵਿਚਿ ਜੋ ਸਚੈ ਰਖੇ ॥   ਮੁਹਿ ਡਿਠੈ ਤਿਨ ਕੈ ਜੀਵੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਚਖੇ ॥

Pa▫oṛī.   Se▫ī ubre jagai vicẖ jo sacẖai rakẖe.   Muhi diṯẖai ṯin kai jīvī▫ai har amriṯ cẖakẖe.

Paurri. (Seyee) only those persons (ubre) rise above – vices – (vich-i) in (jagai = world) life, (jo) who (rakhey) are protected (sachai) by the Eternal, i.e obey Divine commands/laws.

(Dditthai) by seeing (tin kai) their (muh) faces i.e. by following their example, we (jeeveeai = live) do not succumb to temptations, (chakhey) by tasting (amrit-u) the life-giving nectar of, i.e. conforming to, (har-i) Divine commands.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਸੰਗਿ ਸਾਧਾ ਭਖੇ ॥   ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਆਪਣੀ ਹਰਿ ਆਪਿ ਪਰਖੇ ॥

Kām kroḏẖ lobẖ moh sang sāḏẖā bẖakẖe.   Kar kirpā parabẖ āpṇī har āp parkẖe.

We can (bhakhey = eat) dissolve/destroy the vices of (kaam-u) lust, (krodh-u) anger/intolerance, (lobh-u) greed and (moh-u) allurements of the world (sang-i) with company/guidance of (saadhaa) the saints/seekers.

(Har-i prabh-i) the Almighty Master (aap-i) IT-self (parkhey) tests, sees the aptitude, and (kar-i) bestows (aapni = own) Divine (kirpa) grace – i.e. motivates from within to overcome allurements.

ਨਾਨਕ ਚਲਤ ਨ ਜਾਪਨੀ ਕੋ ਸਕੈ ਨ ਲਖੇ ॥੨॥

Nānak cẖalaṯ na jāpnī ko sakai na lakẖe. ||2||

We cannot (jaapni) fathom the Creator’s (chalat) plays; (ko na) no one (sakai) can (lakhey) describe them, says fifth Nanak. 2.

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ਸਲੋਕ ਮ: ੫ ॥   ਨਾਨਕ ਸੋਈ ਦਿਨਸੁ ਸੁਹਾਵੜਾ ਜਿਤੁ ਪ੍ਰਭੁ ਆਵੈ ਚਿਤਿ ॥   ਜਿਤੁ ਦਿਨਿ ਵਿਸਰੈ ਪਾਰਬ੍ਰਹਮੁ ਫਿਟੁ ਭਲੇਰੀ ਰੁਤਿ ॥੧॥  ਤਾਹੈ। ਰਰਟਟੋਪਪ। ਲਕਜਹਗਚ

Salok mėhlā 5.   Nānak so▫ī ḏinas suhāvṛā jiṯ parabẖ āvai cẖiṯ.   Jiṯ ḏin visrai pārbarahm fit bẖalerī ruṯ. ||1||

Slok of the fifth Guru. Says Nanak the fifth: (Soee) that (dinas-u) day (suhaavra = pleasant) blessed (jit) on which (prabh) the Almighty (aavai) comes (chit-i) to mind i.e. is remembered.

But an entire (bhaleri = good) pleasant (rut) season is (phitt) accursed (jit-u) in which one (visrai) forgets (paarbrahm) the Supreme Being even (dini) for a day. 1.

ਮ: ੫ ॥   ਨਾਨਕ ਮਿਤ੍ਰਾਈ ਤਿਸੁ ਸਿਉ ਸਭ ਕਿਛੁ ਜਿਸ ਕੈ ਹਾਥਿ ॥  ਕੁਮਿਤ੍ਰਾ ਸੇਈ ਕਾਂਢੀਅਹਿ ਇਕ ਵਿਖ ਨ ਚਲਹਿ ਸਾਥਿ ॥੨॥

Mėhlā 5.   Nānak miṯrā▫ī ṯis si▫o sabẖ kicẖẖ jis kai hāth.  Kumiṯrā se▫ī kāʼndẖī▫ah ik vikẖ na cẖalėh sāth. ||2||

Slok of the fifth Guru. Says Nanak the fifth: (Mitraaee) make friends (siau) with (tis-u) that (jis kai) in whose (haath-i) hands is (sabh kichh-u) everything i.e. obey the Omnipotent Master.

(Seyee) those who do not (challah-i saath-i) accompany for even (ik) one (vikh) step – when needed – they (kaa’nddheeah-i) are called (kumitra) false friends i.e. one should rely only on the Almighty and not the relations in the world-play. 2.

ਪਉੜੀ ॥   ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਪੀਵਹੁ ਭਾਈ ॥   ਜਿਸੁ ਸਿਮਰਤ ਸੁਖੁ ਪਾਈਐ ਸਭ ਤਿਖਾ ਬੁਝਾਈ ॥

Pa▫oṛī.   Amriṯ nām niḏẖān hai mil pīvhu bẖā▫ī.   Jis simraṯ sukẖ pā▫ī▫ai sabẖ ṯikẖā bujẖā▫ī.

Paurri. (Nidhaan) the treasure/wealth of awareness of (naam-u) Divine commands is (amrit-u) a life-giving elixir; (mil-i = meet) get together in holy congregation and (peevah-u) drink it (bhaaee) my brethren – i.e. conform to Naam and enjoy the experience.

By (simrat) remembering/conforming to (jis-u = which) Divine commands one (paaeeai) experiences (sukh-u) peace and (sabh) all (tikha) thirst (bujhaaee) is quenched i.e. aspirations are fulfilled with compliance to directions and nothing left to crave for.

ਕਰਿ ਸੇਵਾ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਭੁਖ ਰਹੈ ਨ ਕਾਈ ॥   ਸਗਲ ਮਨੋਰਥ ਪੁੰਨਿਆ ਅਮਰਾ ਪਦੁ ਪਾਈ ॥

Kar sevā pārbarahm gur bẖukẖ rahai na kā▫ī.   Sagal manorath punni▫ā amrā paḏ pā▫ī.

(Kar-i seyva = by serving) living in obedience of the Divine commands of (gur) the great (paarbrahm) Supreme Being – one attains acceptance for union with the Creator and – there is (na kaaee) nothing is left (bhukh = hunger) to ask for.

(Sagal) all (manorath = purposes) aspirations (punia) are fulfilled and (pad-u) the state (amra) of immortality is attained i.e. one does not fall prey to temptations.

ਤੁਧੁ ਜੇਵਡੁ ਤੂਹੈ ਪਾਰਬ੍ਰਹਮ ਨਾਨਕ ਸਰਣਾਈ ॥੩॥

Ŧuḏẖ jevad ṯūhai pārbarahm Nānak sarṇā▫ī. ||3||

The state of immortality is granted only by You O Almighty; (toohai) You alone are (jeyvadd-u) as great as (tudh-u) You i.e. no one else has these powers; I (sarnaaee = sanctury) in Divine care and obedience, submits fifth Nanak. 3.

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ਸਲੋਕ ਮ: ੫ ॥   ਡਿਠੜੋ ਹਭ ਠਾਇ ਊਣ ਨ ਕਾਈ ਜਾਇ ॥   ਨਾਨਕ ਲਧਾ ਤਿਨ ਸੁਆਉ ਜਿਨਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ॥੧॥

Salok mėhlā 5.   Diṯẖ▫ṛo habẖ ṯẖā▫e ūṇ na kā▫ī jā▫e.   Nānak laḏẖā ṯin su▫ā▫o jinā saṯgur bẖeti▫ā. ||1||

Slok of the fifth Guru. I have (ditthro = seen) surveyed (habh) all (tthaey) places and found (na kaaee) no (jaaey) place (oon) bereft of the Creator i.e. laws of nature apply everywhere.

But this (suaau) taste/experience (ladha) is known to those (jina) who (bheyttia) find and follow the guru, says fifth Nanak. 1.

ਮ: ੫ ॥   ਦਾਮਨੀ ਚਮਤਕਾਰ ਤਿਉ ਵਰਤਾਰਾ ਜਗ ਖੇ ॥   ਵਥੁ ਸੁਹਾਵੀ ਸਾਇ ਨਾਨਕ ਨਾਉ ਜਪੰਦੋ ਤਿਸੁ ਧਣੀ ॥੨॥

Mėhlā 5.   Ḏāmnī cẖamaṯkār ṯi▫o varṯārā jag kẖe.   vath suhāvī sā▫e Nānak nā▫o japanḏo ṯis ḏẖaṇī. ||2||

Slok of the fifth Guru. As is (chamatkaar) the flash of (daamni) lightning, (tiau) so is (vartaara = happenings) the play (kheyl) of the (jag) world i.e. the pleasure provided by temptations in the world-play is short-lived.

(Japando) remembrance/conformance to (naau) commands of (tis-u dhani = that Master) the Almighty is (saaey-i = that) the only (suhaavi) pleasant and lasting (vath-u) thing/wealth, says fifth Nanak. 2.

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ਪਉੜੀ ॥   ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਸੋਧਿ ਸਭਿ ਕਿਨੈ ਕੀਮ ਨ ਜਾਣੀ ॥ ਜੋ ਜਨੁ ਭੇਟੈ ਸਾਧਸੰਗਿ ਸੋ ਹਰਿ ਰੰਗੁ ਮਾਣੀ ॥

Pa▫oṛī.   Simriṯ sāsṯar soḏẖ sabẖ kinai kīm na jāṇī.  Jo jan bẖetai sāḏẖsang so har rang māṇī.

Paurri. Study and (sodhi) reflection on the contents of (smrit-i saastr) the scriptures shows that (kinai na) no one (jaani) knows (keem, keemat) the price i.e. one cannot understand Divine mysteries by reading these.

Only (jo) that (jan-u) person who (bheyttai) finds (sadhsang-i) company/guidance the guru – who has experienced Divine within – (maani) enjoys (hari) Divine (rang-u) pleasure/experience.

ਸਚੁ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਏਹ ਰਤਨਾ ਖਾਣੀ ॥  ਮਸਤਕਿ ਹੋਵੈ ਲਿਖਿਆ ਹਰਿ ਸਿਮਰਿ ਪਰਾਣੀ ॥

Sacẖ nām karṯā purakẖ eh raṯnā kẖāṇī. Masṯak hovai likẖi▫ā har simar parāṇī.

Awareness of (sach-u) eternal/inevitable (naam-u) commands of (karta purakh-u) Creator; (ih) this is (khaani) the mine (ratna) of jewels i.e. is most valuable wealth.

(Praani) the person who (hovai) has it (likhia) written (mastak-i) on the forehead – i.e. one who has this destiny based on aptitude, (simar-i) remembers/conforms to commands of (har-i) the Creator.

ਤੋਸਾ ਦਿਚੈ ਸਚੁ ਨਾਮੁ ਨਾਨਕ ਮਿਹਮਾਣੀ ॥੪॥

Ŧosā ḏicẖai sacẖ nām Nānak mihmāṇī. ||4||

O Almighty, I (mihmaani) am a guest in the world and have to leave; please (dichai) give me (tosa = needs for journey) the resource of awareness of (sach-u) eternal (naam-u) Divine commands to travel on the path to You, supplicates fifth Nanak – as the seeker. 4.

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ਸਲੋਕ ਮ: ੫ ॥   ਅੰਤਰਿ ਚਿੰਤਾ ਨੈਣੀ ਸੁਖੀ ਮੂਲਿ ਨ ਉਤਰੈ ਭੁਖ ॥   ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੋ ਦੁਖੁ ॥੧॥

Salok mėhlā 5.   Anṯar cẖinṯā naiṇī sukẖī mūl na uṯrai bẖukẖ.   Nānak sacẖe nām bin kisai na latho ḏukẖ. ||1||

Slok of the fifth Guru. A person may seem (sukhi) at peace (naini = with eyes) to look at but has (chinta) worries (antar-i) within, because (bhukh = hunger) cravings/desires do not (utrai) leave a person (mool-i) completely.

(Kisai na) no one can be (latho = removed) free of (dukh-u) the pain of – separation from the Almighty (bin) without imbibing (sachey) the eternal (naam) Divine virtues, says fifth Nanak. 1.  

ਮ: ੫ ॥   ਮੁਠੜੇ ਸੇਈ ਸਾਥ ਜਿਨੀ ਸਚੁ ਨ ਲਦਿਆ ॥   ਨਾਨਕ ਸੇ ਸਾਬਾਸਿ ਜਿਨੀ ਗੁਰ ਮਿਲਿ ਇਕੁ ਪਛਾਣਿਆ ॥੨॥

Mėhlā 5.   Muṯẖ▫ṛe se▫ī sāth jinī sacẖ na laḏi▫ā.   Nānak se sābās jinī gur mil ik pacẖẖāṇi▫ā. ||2||

Slok of the fifth Guru. In a journey (seyee) those (saath) co-travellers (mutthrey) are robbed (jin-i) who have not (ladia = loaded) taken the wealth of (sach = truth) Naam/Divine virtues i.e. those who do not conform to Divine virtues and commands, but live by vices; they fall prey to vices in life and cannot unite with the Creator after death.

(Jini) those (saabaas) deserve to be applauded who (gur mil-i) with the guru’s guidance (pachhaania) recognize (ik-u) the One Master within. 2.  

ਪਉੜੀ ॥   ਜਿਥੈ ਬੈਸਨਿ ਸਾਧ ਜਨ ਸੋ ਥਾਨੁ ਸੁਹੰਦਾ ॥   ਓਇ ਸੇਵਨਿ ਸੰਮ੍ਰਿਥੁ ਆਪਣਾ ਬਿਨਸੈ ਸਭੁ ਮੰਦਾ ॥

Pa▫oṛī.   Jithai baisan sāḏẖ jan so thān suhanḏā.   O▫e sevan sammrith āpṇā binsai sabẖ manḏā.

 Paurri. (So) that (thaan) place is (suhanda) pleasant/glorified (jithai) where (saadh jan) seekers of the Creator (baisan) sit i.e. the holy congregation, where the Almighty’s virtues are recounted and praised, is beautiful and blissful – God abides there.

(Oey = they) the seekers (seyvan-i = serve) obey (sammrith) the Omnipotent Master (aapna = own) of all, and (binsai = banish) give up (sabh) all (manda) evil.

ਪਤਿਤ ਉਧਾਰਣ ਪਾਰਬ੍ਰਹਮ ਸੰਤ ਬੇਦੁ ਕਹੰਦਾ ॥  ਭਗਤਿ ਵਛਲੁ ਤੇਰਾ ਬਿਰਦੁ ਹੈ ਜੁਗਿ ਜੁਗਿ ਵਰਤੰਦਾ ॥

Paṯiṯ uḏẖāraṇ pārbarahm sanṯ beḏ kahanḏā.  Bẖagaṯ vacẖẖal ṯerā biraḏ hai jug jug varṯanḏā.

Conformance to commands of (Paarbrahm) the Supreme Being (udhaaran) lift (patit) those fallen to vices; this is what (sant) the devotees and (beyd) spiritual knowledge (kahanda = says) is.

O Creator, it (hai) is (teyra) Your (birad) nature to (vachhal-u) love (bhagat-i) the devotees; this (vartanda) has happened (jugi jugi = age after age) for all time.

ਨਾਨਕੁ ਜਾਚੈ ਏਕੁ ਨਾਮੁ ਮਨਿ ਤਨਿ ਭਾਵੰਦਾ ॥੫॥

Nānak jācẖai ek nām man ṯan bẖāvanḏā. ||5||

Fifth Nanak, the seeker (jaachai) begs for awareness of (eyk-u naam-u) Divine commands which (bhaavanda) appeals, i.e. I love to follow, (man-i = in mind) in thought and (tan-i = by body) in action. 5.

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ਸਲੋਕ ਮ: ੫ ॥   ਚਿੜੀ ਚੁਹਕੀ ਪਹੁ ਫੁਟੀ ਵਗਨਿ ਬਹੁਤੁ ਤਰੰਗ ॥   ਅਚਰਜ ਰੂਪ ਸੰਤਨ ਰਚੇ ਨਾਨਕ ਨਾਮਹਿ ਰੰਗ ॥੧॥

Salok mėhlā 5.   Cẖiṛī cẖuhkī pahu futī vagan bahuṯ ṯarang.   Acẖraj rūp sanṯan racẖe Nānak nāmėh rang. ||1||

(Pahuu phutti) it is dawn, (chirri) the sparrows (chuhki) chirp and (bahut-u) lot of (tarang = waves) ideas/thoughts (vagan-i = flow) come to mind.

However, (santan) the seekers (rachey) remain engrossed in, i.e. see this as, (acharaj) the wondrous (roop) form/plays of the Divine with (rang) love i.e. conforming (naamh-i) to Naam/Divine commands. 1.

ਮ: ੫ ॥   ਘਰ ਮੰਦਰ ਖੁਸੀਆ ਤਹੀ ਜਹ ਤੂ ਆਵਹਿ ਚਿਤਿ ॥   ਦੁਨੀਆ ਕੀਆ ਵਡਿਆਈਆ ਨਾਨਕ ਸਭਿ ਕੁਮਿਤ ॥੨॥

Mėhlā 5.   Gẖar manḏar kẖusī▫ā ṯahī jah ṯū āvahi cẖiṯ.   Ḏunī▫ā kī▫ā vaḏi▫ā▫ī▫ā Nānak sabẖ kumiṯ. ||2||

Slok of the fifth Guru. Be it (ghar) house or (mandar) temple, i.e. both in secular and religious life, (khuseeaa) joy is experienced (tahi) only then (jah) when (too) You (aavah-i) come to mind i.e. other ideas are given up.

Practices which earn (vadiaaeeaa) praises (keea) of (duneeaa = world) others (sabh) all by (kumit) false friends i.e. they cannot keep the mind happy forever. 2.

ਪਉੜੀ ॥   ਹਰਿ ਧਨੁ ਸਚੀ ਰਾਸਿ ਹੈ ਕਿਨੈ ਵਿਰਲੈ ਜਾਤਾ ॥   ਤਿਸੈ ਪਰਾਪਤਿ ਭਾਇਰਹੁ ਜਿਸੁ ਦੇਇ ਬਿਧਾਤਾ ॥

Pa▫oṛī.   Har ḏẖan sacẖī rās hai kinai virlai jāṯā.   Ŧisai parāpaṯ bẖā▫irahu jis ḏe▫e biḏẖāṯā.

Paurri. (Dhan-u) the wealth of awareness of (har-i = Creator) Naam/Divine virtues and commands is (sachi = true) lasting (raas-i = capital) resource/wherewithal for leading life, but (kinai) some (virlai) rare person (jaata = knows) realises that.

O (bhaairah-u) o brethren, only (tisai) that person (praapat-i) receives awareness of Naam (jis-u) whom (bidhaata = Master of destiny) the Creator (dey-i) gives – through the true guru.

ਮਨ ਤਨ ਭੀਤਰਿ ਮਉਲਿਆ ਹਰਿ ਰੰਗਿ ਜਨੁ ਰਾਤਾ ॥  ਸਾਧਸੰਗਿ ਗੁਣ ਗਾਇਆ ਸਭਿ ਦੋਖਹ ਖਾਤਾ ॥

Man ṯan bẖīṯar ma▫oli▫ā har rang jan rāṯā. Sāḏẖsang guṇ gā▫i▫ā sabẖ ḏokẖah kẖāṯā.

(Jan-u) the person who is (raata) imbued (rang-i) with love for (har-i) Almighty, i.e. obedience to Naam, his/her (man) mind, (tan) body and (bheetar-i) inner-self (maulia) blossom, i.e. s/he is ever refreshed with Naam, does not fall prey to vices and is ever happy.

S/he (gaaia = sings) praises and emulates (gun) Divine virtues of the Almighty (sadhsang-i) with compsny/guidance of the guru, which (khaata = eats) destroys (sabh-i) all (dokhah) afflictions.

ਨਾਨਕ ਸੋਈ ਜੀਵਿਆ ਜਿਨਿ ਇਕੁ ਪਛਾਤਾ ॥੬॥

Nānak so▫ī jīvi▫ā jin ik pacẖẖāṯā. ||6||

(Soee) only that person (jeevia = survives) overcomes vices (jin-i) who (pachhaata) recognizes (ik) the one Master within, i.e. is aware of Naam, says fifth Nanak. 6.

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Note: The next Slok mentions ਅਕ (ak). This weed gives out a poisonous milk-like fluid when its leaves or branches are broken. It bears, as fruit, bags looking like mangoes, which look good on the branches. However, in time, they dry and fall off; the bags split and thousands of fragments fly all over.

ਸਲੋਕ ਮ: ੫ ॥   ਖਖੜੀਆ ਸੁਹਾਵੀਆ ਲਗੜੀਆ ਅਕ ਕੰਠਿ ॥   ਬਿਰਹ ਵਿਛੋੜਾ ਧਣੀ ਸਿਉ ਨਾਨਕ ਸਹਸੈ ਗੰਠਿ ॥੧॥

Salok mėhlā 5.   Kẖakẖ▫ṛī▫ā suhāvī▫ā lagṛī▫ā ak kanṯẖ.   Birah vicẖẖoṛā ḏẖaṇī si▫o Nānak sahsai ganṯẖ. ||1||

Slok of the fifth Guru. The (khakhria = fruits) bags (kanth = attached) on the Ak plant (suaaveea) look good; but when they (vichhora) separate (siau) from (dhani = master) the plant, they split into (sahas) thousands of fragments, says fifth Nanak. 1.

Message: When the humans break their connection with the Creator, they wander all over in delusion.

ਮ: ੫ ॥   ਵਿਸਾਰੇਦੇ ਮਰਿ ਗਏ ਮਰਿ ਭਿ ਨ ਸਕਹਿ ਮੂਲਿ ॥   ਵੇਮੁਖ ਹੋਏ ਰਾਮ ਤੇ ਜਿਉ ਤਸਕਰ ਉਪਰਿ ਸੂਲਿ ॥੨॥

Mėhlā 5.   visāreḏe mar ga▫e mar bẖė na sakahi mūl.   vaimukẖ ho▫e rām ṯe ji▫o ṯaskar upar sūl. ||2||

Slok of the fifth Guru. (Visaareydey) those who forget the Creator (mar-i gaey) are dead, but they (na sakah-i) cannot (bhi) even (mar-i) die (mool-i = roots) completely.

They (veymukh hoey) turn away from (raam) the Almighty – i.e. ignore Divine commands/laws, and suffer (jiau) like (taskar) a thief subjected to (sool-i = on the pole) being hung on a pole (upar-i) up, as punishment. 2.

ਪਉੜੀ ॥   ਸੁਖ ਨਿਧਾਨੁ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਅਬਿਨਾਸੀ ਸੁਣਿਆ ॥   ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਘਟਿ ਘਟਿ ਹਰਿ ਭਣਿਆ ॥

Pa▫oṛī.   Sukẖ niḏẖān parabẖ ek hai abẖināsī suṇi▫ā.   Jal thal mahī▫al pūri▫ā gẖat gẖat har bẖaṇi▫ā.

Paurri. (Sunia) it is heard that (prabh) the Almighty (eyk) alone is (nidhaan-u = treasure) the source of (sukh) comfort and peace; IT is (abinaasi = imperishable) Eternal.

IT (pooria) pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space, and is also (bhania) speaks (ghatt-i ghatt-i) in every body/mind.

ਊਚ ਨੀਚ ਸਭ ਇਕ ਸਮਾਨਿ ਕੀਟ ਹਸਤੀ ਬਣਿਆ ॥   ਮੀਤ ਸਖਾ ਸੁਤ ਬੰਧਿਪੋ ਸਭਿ ਤਿਸ ਦੇ ਜਣਿਆ ॥

Ūcẖ nīcẖ sabẖ ik samān kīt hasṯī baṇi▫ā.   Mīṯ sakẖā suṯ banḏẖipo sabẖ ṯis ḏe jaṇi▫ā.

IT is (ik samaan-i) present equally in all; (ooch) high or (neech) low, (keet) the small insect or (hasti) the big elephant has all (bania = made) have been created by IT.

(Meet) friends (sakhaa) companions, (sut = sons) children and (badhipo) relatives are (sabh) all (janiaa = created) given (tey) by (tis = that) the Creator.

ਤੁਸਿ ਨਾਨਕੁ ਦੇਵੈ ਜਿਸੁ ਨਾਮੁ ਤਿਨਿ ਹਰਿ ਰੰਗੁ ਮਣਿਆ ॥੭॥

Ŧus Nānak ḏevai jis nām ṯin har rang maṇi▫ā. ||7||

One (jis-u) to whom the Creator (deyvai) gives awareness of (naam-u) Divine commands – the latter imbibes them and – (mania) enjoys (rang-u) love of (har-i) the Almighty, ever remains at peace. 7.  

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ਸਲੋਕ ਮ: ੫ ॥   ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥  ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥੧॥

Salok mėhlā 5.   Jinā sās girās na visrai har nāmāʼn man manṯ.  Ḏẖan sė se▫ī nānkā pūran so▫ī sanṯ. ||1||

Slok of the fifth Guru. (Jinaa) those by who (na visrai) do not forget, but keep (mant-u) the mantra/formula of complying with (naamaa’n) commands of (har-i) the Almighty (man-i) in mind (saas-i) with every breath and (giraas-i) with every morsel of food. Message: They thank the Creator for every breath of life and the Sustainor for every morsel of food.

(Seyee) they are (dha’nn-u) great/blessed; (soee) they are (pooran-u) perfect (sant) saints/seekers, says fifth Nanak. 1.

ਮ: ੫ ॥   ਅਠੇ ਪਹਰ ਭਉਦਾ ਫਿਰੈ ਖਾਵਣ ਸੰਦੜੈ ਸੂਲਿ ॥   ਦੋਜਕਿ ਪਉਦਾ ਕਿਉ ਰਹੈ ਜਾ ਚਿਤਿ ਨ ਹੋਇ ਰਸੂਲਿ ॥੨॥

Mėhlā 5.   Aṯẖe pahar bẖa▫uḏā firai kẖāvaṇ sanḏ▫ṛai sūl.   Ḏojak pa▫uḏā ki▫o rahai jā cẖiṯ na ho▫e rasūl. ||2||

Slok of the fifth Guru. One who (bhauda phirai) wanders and accepts (sool-i) pain (sandrrai) for the sake of (khaavan = eating) material gains/pleasures.

S/he (kiu = how?) cannot (rahai) avoid (pauda) being put in (dojak/dozakh) hell (ja) when teachings (rasool-i) the Prophet are not kept (chit-i) in mind by him/her, i.e. one who does not live in obedience to Divine commands, with guidance of the guru, cannot attain union with God, and escape being put in cycles of births and deaths. 2.

ਪਉੜੀ ॥   ਤਿਸੈ ਸਰੇਵਹੁ ਪ੍ਰਾਣੀਹੋ ਜਿਸ ਦੈ ਨਾਉ ਪਲੈ ॥   ਐਥੈ ਰਹਹੁ ਸੁਹੇਲਿਆ ਅਗੈ ਨਾਲਿ ਚਲੈ ॥

Pa▫oṛī.   Ŧisai sarevhu parāṇīho jis ḏai nā▫o palai.   Aithai rahhu suheli▫ā agai nāl cẖalai.

Paurri. O (praaneeho) mortals, (sareyvah-u) serve (tisai) that person – the guru – (jis dai) in whose (palai) possession i.e. who has, and can impart, awareness of, (naau/naam) Divine virtues and commands.

By following these teachings, you can (rahah-u) be (suheylia) comfortable/at peace (aithai = here) in this world/life and imbibed Naam will (naal-i chalai) accompany the soul (agai = ahead) to the hereafter, i.e. count when account of deeds is taken.

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ਘਰੁ ਬੰਧਹੁ ਸਚ ਧਰਮ ਕਾ ਗਡਿ ਥੰਮੁ ਅਹਲੈ ॥   ਓਟ ਲੈਹੁ ਨਾਰਾਇਣੈ ਦੀਨ ਦੁਨੀਆ ਝਲੈ ॥

Gẖar banḏẖhu sacẖ ḏẖaram kā gad thamm ahlai.   Ot laihu nārā▫iṇai ḏīn ḏunī▫ā jẖalai.

(Bandhah-u) build (ghar-u) the house, i.e. make the self, of (sach) truthful (dharam = duty) conduct after (gadd-i = dug/pitched) raising (ahilai) an unshakeable/firm (tha’mm-u) pillarof awareness of Naam/Divine commands.

(Ott laih-u = take support) have faith in (naaraainai) the Almighty who (jhalai) supports both in (deen) the spiritual and (duneeaa = world) temporal aspects of life.

ਨਾਨਕ ਪਕੜੇ ਚਰਣ ਹਰਿ ਤਿਸੁ ਦਰਗਹ ਮਲੈ ॥੮॥

Nānak pakṛe cẖaraṇ har ṯis ḏargėh malai. ||8||

One who (pakrrey) holds (charan) feet of (har-i) the Almighty i.e. one who submits to Divine commands, (tis-u) his/her soul (malai = occupies) takes its place (dargah) in Divine court i.e. unites with the Creator. 8.

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ਸਲੋਕ ਮ: ੫ ॥   ਜਾਚਕੁ ਮੰਗੈ ਦਾਨੁ ਦੇਹਿ ਪਿਆਰਿਆ ॥  ਦੇਵਣਹਾਰੁ ਦਾਤਾਰੁ ਮੈ ਨਿਤ ਚਿਤਾਰਿਆ ॥

Salok mėhlā 5.   Jācẖak mangai ḏān ḏėh pi▫āri▫ā.  Ḏevaṇhār ḏāṯār mai niṯ cẖiṯāri▫ā.

Slok of the fifth Guru. O (piaaria) my dear Almighty Master, this (jaachak-u) beggar (mangai) asks (deyh-i) to give (daan-u) alms. You alone are (daataar-u = giver) the beneficent (deyvanhaar-u) capable to give; may I (nit) always (chitaaria) conscious of Your commands.

ਨਿਖੁਟਿ ਨ ਜਾਈ ਮੂਲਿ ਅਤੁਲ ਭੰਡਾਰਿਆ ॥   ਨਾਨਕ ਸਬਦੁ ਅਪਾਰੁ ਤਿਨਿ ਸਭੁ ਕਿਛੁ ਸਾਰਿਆ ॥੧॥

Nikẖut na jā▫ī mūl aṯul bẖandāri▫ā.   Nānak sabaḏ apār ṯin sabẖ kicẖẖ sāri▫ā. ||1||

The Master has (atul) an immeasurable (bhanddaariaa) storehouse which (mool-i) absolutely (na jaaee) does not (nikhutt-i) exhaust.

I ask for awareness of (sabad-u = word) commands of (apaar-u) Infinite; compliance (tin-i) of that (saaria) accomplishes (sabh-u kichh-u) everything, says fifth Nanak. 1.

ਮ: ੫ ॥   ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥   ਮੁਖ ਊਜਲ ਸਦਾ ਸੁਖੀ ਨਾਨਕ ਸਿਮਰਤ ਏਕ ॥੨॥

Mėhlā 5.   Sikẖahu sabaḏ pi▫āriho janam maran kī tek.   Mukẖ ūjal saḏā sukẖī Nānak simraṯ ek. ||2||

Slok of the fifth Guru. O (piaariho) dear ones, (sikhah-u) learn to obey (sabad-u = word) Divine commands, it is (tteyk) the mainstay for peace (janam = birth) in life and (maran = death) in the hereafter.

With (simrat) remembrance/obedience of (eyk) the One Master, one (sadaa) ever remains (sukhi) in comfort/peace in life, and gives him/her (mukh) face is (oojal) clean, i.e. has no faults, which may impede union with the Creator, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਸੁਖੀਆ ਹਰਿ ਕਰਣੇ ॥   ਜਮ ਕੈ ਪੰਥਿ ਨ ਪਾਈਅਹਿ ਫਿਰਿ ਨਾਹੀ ਮਰਣੇ ॥

Pa▫oṛī.   Othai amriṯ vandī▫ai sukẖī▫ā har karṇe.   Jam kai panth na pā▫ī▫ah fir nāhī marṇe.

Paurri. The holy congregation is the place to be in; (othai) there (amrit) the life-giving nectar of Divine virtues (vanddeeai) distributed, i.e. awareness of Naam/Divine virtues and commands obtained and conformance learnt; those who obtain comply (karney) are made (sukheeaa) at peace – by union with (har-i) the Almighty.

Such a person is (na) not (paaeeah-i) put (panth-i) on the path (kai) of, i.e. not detained by, (jam) Divine justice – and merges with the Creator; there is (naahi) no birth and (maraney) dying (phir-i) again.

ਜਿਸ ਨੋ ਆਇਆ ਪ੍ਰੇਮ ਰਸੁ ਤਿਸੈ ਹੀ ਜਰਣੇ ॥   ਬਾਣੀ ਉਚਰਹਿ ਸਾਧ ਜਨ ਅਮਿਉ ਚਲਹਿ ਝਰਣੇ ॥

Jis no ā▫i▫ā parem ras ṯisai hī jarṇe.   Baṇī ucẖrahi sāḏẖ jan ami▫o cẖalėh jẖarṇe.

(Tisai) only that person (jis no) in whose mind (raas-u) pleasure of (preym) Divine (aaia = comes) comes/is experienced, that person (jarney = bears) enjoys/knows it.

When (saadh jan = seekers) the congregation (uchrah-i) utter (baani) words of Divine praise, it is like (amio, amrit) life-giving elixir (challah-i) flows from (jharney) from springs i.e. all the time.

ਪੇਖਿ ਦਰਸਨੁ ਨਾਨਕੁ ਜੀਵਿਆ ਮਨ ਅੰਦਰਿ ਧਰਣੇ ॥੯॥

Pekẖ ḏarsan Nānak jīvi▫ā man anḏar ḏẖarṇe. ||9||

The fifth Nanak, the seeker, (jeeviaa) is enlivened (peykh-i = seeing, darsan-u = vision) by the experience, and (dharney) keeping Naam (andar-i) in (man) mind. 9. 

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ਸਲੋਕ ਮ: ੫ ॥   ਸਤਿਗੁਰਿ ਪੂਰੈ ਸੇਵਿਐ ਦੂਖਾ ਕਾ ਹੋਇ ਨਾਸੁ ॥   ਨਾਨਕ ਨਾਮਿ ਅਰਾਧਿਐ ਕਾਰਜੁ ਆਵੈ ਰਾਸਿ ॥੧॥

Salok mėhlā 5.   Saṯgur pūrai sevi▫ai ḏūkẖā kā ho▫e nās.   Nānak nām arāḏẖi▫ai kāraj āvai rās. ||1||

Slok of the fifth Guru. By (seyviai = serving) following the teachings of (poorai) the perfect (satgur-i) true guru – one refrains from vices and thus – (naas) destruction of (dookha) faults/shortcomings (hoey) takes place i.e. one does not transgress.

Every (kaaraj) purpose (aavai raas-i) is fulfilled (araadhiai) by invoking/conforming (naam-i) to Divine commands, says Nanak the fifth. 1.

ਮ: ੫ ॥   ਜਿਸੁ ਸਿਮਰਤ ਸੰਕਟ ਛੁਟਹਿ ਅਨਦ ਮੰਗਲ ਬਿਸ੍ਰਾਮ ॥  ਨਾਨਕ ਜਪੀਐ ਸਦਾ ਹਰਿ ਨਿਮਖ ਨ ਬਿਸਰਉ ਨਾਮੁ ॥੨॥

Mėhlā 5.   Jis simraṯ sankat cẖẖutėh anaḏ mangal bisrām.  Nānak japī▫ai saḏā har nimakẖ na bisara▫o nām. ||2||

Slok of the fifth Guru. The Creator (jis-u) by whose (simrat) remembrance/obedience, (sankatt) distress/separation from the Creator, (chhuttah-i = leaves) ends (bisraam) rest in (anand) bliss and (mangal) joy – of remaining conscious of the Almighty.

We should not (bisrau) forget, even for (nimakh) a moment, but (sadaa) ever (japeeai) remember/conform to (naam-u) commands of (har-i) the Almighty, never forgetting Divine virtues and commands, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਤਿਨ ਕੀ ਸੋਭਾ ਕਿਆ ਗਣੀ ਜਿਨੀ ਹਰਿ ਹਰਿ ਲਧਾ ॥   ਸਾਧਾ ਸਰਣੀ ਜੋ ਪਵੈ ਸੋ ਛੁਟੈ ਬਧਾ ॥

Pa▫oṛī.   Ŧin kī sobẖā ki▫ā gaṇī jinī har har laḏẖā.   Sāḏẖā sarṇī jo pavai so cẖẖutai baḏẖā.

Paurri. One (kiaa = how?) cannot (gani) count (sobha) praises/merits (jini) of those who (ladha) have found/obtained awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands – from the guru.

Anyone (jo) who (pavai) places the self (sarni = in sanctuary) care and guidance of (sadhaa) devotees (so) that person (chhuttai) is freed from (badha) bondage to vices.

ਗੁਣ ਗਾਵੈ ਅਬਿਨਾਸੀਐ ਜੋਨਿ ਗਰਭਿ ਨ ਦਧਾ ॥

Guṇ gāvai abināsī▫ai jon garabẖ na ḏaḏẖā.

One (gavaai = sings) praises and emulates (gun) virtues (abinaaseeai = imperishable) of the Eternal Master, one does not (dadha = burn) suffer heat o (garabh-i) of mother’s womb, i.e. is freed from cycles of births and deaths (joni) in various life-forms.

ਗੁਰੁ ਭੇਟਿਆ ਪਾਰਬ੍ਰਹਮੁ ਹਰਿ ਪੜਿ ਬੁਝਿ ਸਮਧਾ ॥   ਨਾਨਕ ਪਾਇਆ ਸੋ ਧਣੀ ਹਰਿ ਅਗਮ ਅਗਧਾ ॥੧੦॥

Gur bẖeti▫ā pārbarahm har paṛ bujẖ samḏẖā.   Nānak pā▫i▫ā so ḏẖaṇī har agam agḏẖā. ||10||

One who (bheyttia) finds/follows the guru, s/he (parr-i = reads, bujh-i = understands) obtains awareness of/conforms to (har-i) Divine virtues and commands and becomes (samdha = equal) like (paarbrahm-u) the Supreme Being.

Such a person (paaia) finds (so dhani = that master) the Almighty, who is otherwise (agam) beyond reach/comprehension and (agdha) and unfathomable/profound, says fifth Nanak. 10.