SGGS pp 501-503 Goojri M: 5, Shabads 26-32.
ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਰਸਨਾ ਰਾਮ ਰਾਮ ਰਵੰਤ ॥ ਛੋਡਿ ਆਨ ਬਿਉਹਾਰ ਮਿਥਿਆ ਭਜੁ ਸਦਾ ਭਗਵੰਤ ॥੧॥ ਰਹਾਉ ॥
Gūjrī mėhlā 5. Rasnā rām rām ravanṯ. Cẖẖod ān biuhār mithiā bẖaj saḏā bẖagvanṯ. ||1|| rahāo.
Composition of the fifth Guru in Raga Goojri. Let us (ravant = say) praise (raam raam) the all-pervasive Almighty with our (rasna) tongues.
(Chhodd-i) leave (aan) other (mithiaa = false) fruitless (biauhaar) conduct and (sadaa) ever
(bhaj) invoke (bhagvant) the Almighty – to attain union with IT. 1.
(Rahaau) dwell on this and contemplate.
ਨਾਮੁ ਏਕੁ ਅਧਾਰੁ ਭਗਤਾ ਈਤ ਆਗੈ ਟੇਕ ॥ ਕਰਿ ਕ੍ਰਿਪਾ ਗੋਬਿੰਦ ਦੀਆ ਗੁਰ ਗਿਆਨੁ ਬੁਧਿ ਬਿਬੇਕ ॥੧॥
Nām ek aḏẖār bẖagṯā īṯ āgai tek. Kar kirpā gobinḏ ḏīā gur giān buḏẖ bibek. ||1||
For (bhagta) the seekers, (naam-u) virtues and commands of the Almighty are (eyk-u) the lone (adhaar-u = support) guide for life; Naam is their (tteyk) support (eet) here and (aagai = ahead) in the hereafter.
(Gobind) the Master of the universe (kar-i kirpa) was kind to give (bibeyk) discerning (budh-i) intellect and – enabled – to find the guru who (deeaa) gave (giaan) understanding of Naam. 1.
ਕਰਣ ਕਾਰਣ ਸੰਮ੍ਰਥ ਸ੍ਰੀਧਰ ਸਰਣਿ ਤਾ ਕੀ ਗਹੀ ॥ ਮੁਕਤਿ ਜੁਗਤਿ ਰਵਾਲ ਸਾਧੂ ਨਾਨਕ ਹਰਿ ਨਿਧਿ ਲਹੀ ॥੨॥੧੭॥੨੬॥
Karaṇ kāraṇ samrath sarīḏẖar saraṇ ṯā kī gahī. Mukaṯ jugaṯ ravāl sāḏẖū Nānak har niḏẖ lahī. ||2||17||26||
The Almighty who (kaaran) is the cause of all that (karan) to happen, (sridhar = husband of the goddess of wealth) is the Master of the world-play; I (gahi = held) have placed myself in (ta ki) IT’s (saran-i) care and obedience.
Using (ravaal) the dust of the feet of, i.e. following the teachings of, (saadhoo) the guru as (jugat-i) the method of (mukat-i) emancipation – from vices in the world-play – I (lahi) found (nidh-i) the treasure, i.e. experienced (har-i) the Almighty within, says fifth Nanak. 2. 17. 26.
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ਗੂਜਰੀ ਮਹਲਾ ੫ ਘਰੁ ੪ ਚਉਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī mėhlā 5 gẖar 4 cẖaupḏe Ikoaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Goojri, (chaupadey) of four stanzas, (ghar-u 4) to be sung to the fourth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਛਾਡਿ ਸਗਲ ਸਿਆਣਪਾ ਸਾਧ ਸਰਣੀ ਆਉ ॥ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸਰੋ ਪ੍ਰਭੂ ਕੇ ਗੁਣ ਗਾਉ ॥੧॥
Cẖẖād sagal siāṇpā sāḏẖ sarṇī āo. Pārbarahm parmesaro parabẖū ke guṇ gāo. ||1||
(Chhaadd-i) leave (sagal) all your (siaanpa = wisdoms) own ideas and (aau = come) place yourself in (saran-i = protection) guidance of (saadh) the guru.
(Gaau = sing) praise and emulate (gun) virtues of (prabhoo) the Almighty (paabrahm) Supreme Being, (parmeysaro) the Supreme Master. 1.
ਰੇ ਚਿਤ ਚਰਣ ਕਮਲ ਅਰਾਧਿ ॥ ਸਰਬ ਸੂਖ ਕਲਿਆਣ ਪਾਵਹਿ ਮਿਟੈ ਸਗਲ ਉਪਾਧਿ ॥੧॥ ਰਹਾਉ ॥
Re cẖiṯ cẖaraṇ kamal arāḏẖ. Sarab sūkẖ kaliāṇ pāvahi mitai sagal upāḏẖ. ||1|| rahāo.
(Rey) o my (chit) mind, (araadh-i) invoke (charan kamal) the lotus feet, i.e. be obedient to Divine commands.
This way one (paavah-i) obtains (sarab) all (sookh) comforts/peace and (kaliaan) happiness;
(sagal) all (upaadh-i = ailments) afflictions (mittai = effaced) leave . 1.
(Rahaau) dwell on this and contemplate.
ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਭਾਈ ਤਿਸੁ ਬਿਨਾ ਨਹੀ ਕੋਇ ॥ ਈਤ ਊਤ ਜੀਅ ਨਾਲਿ ਸੰਗੀ ਸਰਬ ਰਵਿਆ ਸੋਇ ॥੨॥
Māṯ piṯā suṯ mīṯ bẖāī ṯis binā nahī koe. Īṯ ūṯ jīa nāl sangī sarab raviā soe. ||2||
There are relations like (maat) the mother, (pitaa) father, (sut = sons) children, (meet) friends and (bhaaee) siblings, but (nahi koey) none (binaa) except (tis-u = that) the Master can help in the end.
(Soey) IT is (sangi) the companion (naal-i) with (jeea) the soul (eet) here (oot = there) in the hereafter and (ravia) pervades (sarab) everywhere. 2.
ਕੋਟਿ ਜਤਨ ਉਪਾਵ ਮਿਥਿਆ ਕਛੁ ਨ ਆਵੈ ਕਾਮਿ ॥ ਸਰਣਿ ਸਾਧੂ ਨਿਰਮਲਾ ਗਤਿ ਹੋਇ ਪ੍ਰਭ ਕੈ ਨਾਮਿ ॥੩॥
Kot jaṯan upāv mithiā kacẖẖ na āvai kām. Saraṇ sāḏẖū nirmalā gaṯ hoe parabẖ kai nām. ||3||
In the end (kott-i = crores/millions) all (jatan) efforts and (upaav) measures are (mithia) useless as (kachh-u na) none (aavai kaam = is of use) works.
With (saran-i = care) guidance of (saadhoo) the guru, one is (nirmala) purified of vices by conforming (naam-i) to Divine virtues and commands; s/he (gat-i hoey) is freed – from vices in life, and not taken by the messenger of death in the end. 3.
ਅਗਮ ਦਇਆਲ ਪ੍ਰਭੂ ਊਚਾ ਸਰਣਿ ਸਾਧੂ ਜੋਗੁ ॥ ਤਿਸੁ ਪਰਾਪਤਿ ਨਾਨਕਾ ਜਿਸੁ ਲਿਖਿਆ ਧੁਰਿ ਸੰਜੋਗੁ ॥੪॥੧॥੨੭॥
Agam ḏaiāl parabẖū ūcẖā saraṇ sāḏẖū jog. Ŧis parāpaṯ nānkā jis likẖiā ḏẖur sanjog. ||4||1||27||
(Prabhoo) the Almighty is (oochaa = high) Supreme, (agam) beyond physical reach/comprehension, (daiaal) compassionate; (saadhu) the guru’s (saran-i = sanctuary) guidance (jog-i) enables to know God.
Only (tis-u) that person (praapat-i) receives the guru’s guidance for (jis-u) whom (sanjog-u) this association is (likhia) written (dhur-i) from above, i.e. is Divine ordained, says the fifth Nanak. 4. 1. 27.
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Note: We should ever conform to Naam, i.e. emulate virtues and obey commands, of the Supreme Being. This helps in overcoming vices in life, and enables union with the Creator after death, which is the opportunity provided by human birth, says the fifth Guru in this Shabad.
ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਆਪਨਾ ਗੁਰੁ ਸੇਵਿ ਸਦ ਹੀ ਰਮਹੁ ਗੁਣ ਗੋਬਿੰਦ ॥ ਸਾਸਿ ਸਾਸਿ ਅਰਾਧਿ ਹਰਿ ਹਰਿ ਲਹਿ ਜਾਇ ਮਨ ਕੀ ਚਿੰਦ ॥੧॥
Gūjrī mėhlā 5. Āpnā gur sev saḏ hī ramhu guṇ gobinḏ. Sās sās arāḏẖ har har lėh jāe man kī cẖinḏ. ||1||
Composition of the fifth Guru in Raga Goojri. We should (sad hi) forever (seyv = serve) obey (aapna) our guru to (ramhu) remember and emulate (gun) virtues of the Almighty, (gobind) the Master of the universe.
When one (araadh-i) invokes (har-i har-i) the Almighty – one avoids transgressions and – (chind) anxiety (lah-i jaaey = are removed) is obviated. 1.
ਮੇਰੇ ਮਨ ਜਾਪਿ ਪ੍ਰਭ ਕਾ ਨਾਉ ॥ ਸੂਖ ਸਹਜ ਅਨੰਦ ਪਾਵਹਿ ਮਿਲੀ ਨਿਰਮਲ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥
Mere man jāp parabẖ kā nāo. Sūkẖ sahj anand pāvahi milī nirmal thāo. ||1|| rahāo.
O (meyrey) my (man) mind, (jaap-i) remember and conform to (naau/naam) virtues and commands of (prabh) the Almighty.
You will (paavah-i) attain (sookh) peace, (sahj) poise and (anand) joy/bliss in life, and (mil-i) get to (nirmal = clean) the sacred (thaau) place, i.e. attain union with the Creator. 1.
(Rahaau) dwell on this and contemplate.
ਸਾਧਸੰਗਿ ਉਧਾਰਿ ਇਹੁ ਮਨੁ ਆਠ ਪਹਰ ਆਰਾਧਿ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਬਿਨਸੈ ਮਿਟੈ ਸਗਲ ਉਪਾਧਿ ॥੨॥
Sāḏẖsang uḏẖār ih man āṯẖ pahar ārāḏẖ. Kām kroḏẖ ahaʼnkār binsai mitai sagal upāḏẖ. ||2||
One (udhaar-i = lift above) emancipates (ihu) this human (man-u) mind from vices by (aatth pahar = three x eight hour periods – 24 hours) ever (aaraadh-i) remaining conscious of the Almighty – in thought word and deed.
(Kaam-u) lust, (krodh-u) anger and (ahankaar-u) vanity (binsai) are banished, and (sagal) all (upaadh-i = diseases) afflictions (mittai = effaced) leave this way. 2.
ਅਟਲ ਅਛੇਦ ਅਭੇਦ ਸੁਆਮੀ ਸਰਣਿ ਤਾ ਕੀ ਆਉ ॥ ਚਰਣ ਕਮਲ ਅਰਾਧਿ ਹਿਰਦੈ ਏਕ ਸਿਉ ਲਿਵ ਲਾਉ ॥੩॥
Atal acẖẖeḏ abẖeḏ suāmī saraṇ ṯā kī āo. Cẖaraṇ kamal arāḏẖ hirḏai ek sio liv lāo. ||3||
You cannot achieve this on your own; so (aau = come) place yourself (saran-i = sanctuary) in care and obedience (ta ki) of that (suaami) Master who is (attal = inevitable) eternal, (achheyd = without holes) unerring and (abheyd) whose mysteries/powers are unknown.
(Araadh-i) invoke (charan kamal = lotus feet) the Master and (liv laau) focus on obedience to (eyk) the Lone Master. 3.
ਪਾਰਬ੍ਰਹਮਿ ਪ੍ਰਭਿ ਦਇਆ ਧਾਰੀ ਬਖਸਿ ਲੀਨ੍ਹ੍ਹੇ ਆਪਿ ॥ ਸਰਬ ਸੁਖ ਹਰਿ ਨਾਮੁ ਦੀਆ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਜਾਪਿ ॥੪॥੨॥੨੮॥
Pārbarahm parabẖ ḏaiā ḏẖārī bakẖas līnĥe āp. Sarab sukẖ har nām ḏīā Nānak so parabẖ jāp. ||4||2||28||
Then (paarbrahm-i) the Supreme Being (aap-i) IT-self (daiaa dhaari = shows compassion) bestows grace and (bakhas-i leenhey) forgives transgressions.
(Jaap-i) remember (so) that (prabh-u) Master who (dee-aa = gives) imparts awareness of (har-i naam-u) Divine virtues and commands, the source of (sarab) all (sukh) comfort/peace, says fifth Nanak. 4. 2. 28.
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ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਗੁਰ ਪ੍ਰਸਾਦੀ ਪ੍ਰਭੁ ਧਿਆਇਆ ਗਈ ਸੰਕਾ ਤੂਟਿ ॥ ਦੁਖ ਅਨੇਰਾ ਭੈ ਬਿਨਾਸੇ ਪਾਪ ਗਏ ਨਿਖੂਟਿ ॥੧॥
Gūjrī mėhlā 5. Gur parsādī parabẖ ḏẖiāiā gaī sankā ṯūt. Ḏukẖ anerā bẖai bināse pāp gae nikẖūt. ||1||
Composition of the fifth Guru in Raga Goojri. When one (dhiaaia) invokes (prabh) the Master (gur prasaadi) with the guru’s grace/guidance of the guru, all (sanka) apprehensions (gaee toott-i = breaks) end.
(Dukh) suffering/distress, (aneyra = darkness) ignorance and (bhai) fear – of retribution for transgressions (binaasey) are banished and (paap) wrongdoings (gaey nikhoott-i = exhausted) are obviated. 1.
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ਹਰਿ ਹਰਿ ਨਾਮ ਕੀ ਮਨਿ ਪ੍ਰੀਤਿ ॥ ਮਿਲਿ ਸਾਧ ਬਚਨ ਗੋਬਿੰਦ ਧਿਆਏ ਮਹਾ ਨਿਰਮਲ ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥
Har har nām kī man parīṯ. Mil sāḏẖ bacẖan gobinḏ ḏẖiāe mahā nirmal rīṯ. ||1|| rahāo.
The seeker (preet-i) loves/conforms to (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naam) virtues and commands of the Almighty.
S/he (mil-i) joins (saadh) the seekers in holy congregation and learns (dhiaaey) to pay attention/obey (bachan = words) the commands of (gobind) the Master of the universe; this is the (maha = great) the sublime (nirmal) the pure (reet) way of life. 1.
(Rahaau) dwell on this and contemplate.
ਜਾਪ ਤਾਪ ਅਨੇਕ ਕਰਣੀ ਸਫਲ ਸਿਮਰਤ ਨਾਮ ॥ ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਆਪਿ ਰਾਖੇ ਭਏ ਪੂਰਨ ਕਾਮ ॥੨॥
Jāp ṯāp anek karṇī safal simraṯ nām. Kar anūgrahu āp rākẖe bẖae pūran kām. ||2||
People (karni) practice (jaap) recitation of Mantras or perform (anyek) numerous (taap) austerities, but these are of no use; only one who (simrat) remembers (naam) Divine virtues and commands – and emulates them – is (saphal) successful in achieving union with the Creator.
The Almighty (aap-i) IT-self (kar-i anuhragh-u) bestows grace and (raakhey) protects the seekers from vices, and (kaam) the objective – of human birth – (bhaey pooran) is accomplished – union with the Creator is achieved. 2.
ਸਾਸਿ ਸਾਸਿ ਨ ਬਿਸਰੁ ਕਬਹੂੰ ਬ੍ਰਹਮ ਪ੍ਰਭ ਸਮਰਥ ॥ ਗੁਣ ਅਨਿਕ ਰਸਨਾ ਕਿਆ ਬਖਾਨੈ ਅਗਨਤ ਸਦਾ ਅਕਥ ॥੩॥
Sās sās na bisar kabahūʼn barahm parabẖ samrath. Guṇ anik rasnā kiā bakẖānai agnaṯ saḏā akath. ||3||
O (braham) Creator, my (samrath) omnipotent (prabh) Master, please enable that I (na bisar-u = do not forget) remember, You (saas-i saas-i = with every breath) all the time.
Your (gun) virtues are (anik) numerous, in fact (aganat) countless, and (akath) beyond expression; (kiaa) how can (rasna) the tongue (bakhaanai = say) enumerate them? – it cannot. 3.
ਦੀਨ ਦਰਦ ਨਿਵਾਰਿ ਤਾਰਣ ਦਇਆਲ ਕਿਰਪਾ ਕਰਣ ॥ ਅਟਲ ਪਦਵੀ ਨਾਮ ਸਿਮਰਣ ਦ੍ਰਿੜੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਸਰਣ ॥੪॥੩॥ ੨੯॥
Ḏīn ḏaraḏ nivār ṯāraṇ ḏaiāl kirpā karaṇ. Atal paḏvī nām simraṇ ḏariṛ Nānak har har saraṇ. ||4||3||29||
The Almighty is (daiaal) compassionate and (kirpa karan) kind; IT (nivaar-i) removes (darad) distress of (deen) the hapless and (taaran) saves them from vices.
By (simran) remembrance of IT’s (naam) virtues and commands, and (drirr-u) firm commitment to them, one attains (attal = unshakable) the eternal (padvi) status – of union with the Creator; Nanak the fifth seeks (saran-i) to be in the care of that (har-i har-i) Almighty. 4. 3. 29.
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ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਅਹੰਬੁਧਿ ਬਹੁ ਸਘਨ ਮਾਇਆ ਮਹਾ ਦੀਰਘ ਰੋਗੁ ॥ ਹਰਿ ਨਾਮੁ ਅਉਖਧੁ ਗੁਰਿ ਨਾਮੁ ਦੀਨੋ ਕਰਣ ਕਾਰਣ ਜੋਗੁ ॥੧॥
Gūjrī mėhlā 5. Ahaʼnbuḏẖ baho sagẖan māiā mahā ḏīragẖ rog. Har nām aukẖaḏẖ gur nām ḏīno karaṇ kāraṇ jog. ||1||
Composition of the fifth Guru in Raga Goojri. (Aha’nbudh-i) ego and (bah-u = great) a very (saghan = dense/concentrated) strong (maaia) attachment to the world-play;
it is (mahaa = big) an acute and (deeragh) chronic (rog = disease) affliction.
One can be rid of it by imbibing (aukhadh-u = medicine) the teachings (deeno) imparted (gur-i) by the guru to lead life according to (naam-u) virtues and commands of (har-i) the Almighty; the guru is (jog) capable of thus uniting with the Almighty (karan kaaran = cause and executor) the omnipotent Master. 1.
ਮਨਿ ਤਨਿ ਬਾਛੀਐ ਜਨ ਧੂਰਿ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਲਹਹਿ ਪਾਤਿਕ ਗੋਬਿੰਦ ਲੋਚਾ ਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥
Man ṯan bācẖẖīai jan ḏẖūr. Kot janam ke lahėh pāṯik gobinḏ locẖā pūr. ||1|| rahāo.
We should (baachheeai) seek (dhoor-i) the dust of the feet of (jan) the seekers, (man-i) in mind and (tan-i) body, i.e. follow their example in thought and deed.
With this, influence of (paatik) wrongdoings of (kott-i = crore/ten million) innumerable past (janam) births (lahah-i) are removed from the mind and (locha) the wish for union with (gobind) Master of the universe (poor-i) is fulfilled. 1.
(Rahaau) dwell on this and contemplate.
ਆਦਿ ਅੰਤੇ ਮਧਿ ਆਸਾ ਕੂਕਰੀ ਬਿਕਰਾਲ ॥ ਗੁਰ ਗਿਆਨ ਕੀਰਤਨ ਗੋਬਿੰਦ ਰਮਣੰ ਕਾਟੀਐ ਜਮ ਜਾਲ ॥੨॥
Āḏ anṯe maḏẖ āsā kūkrī bikrāl. Gur giān kīrṯan gobinḏ ramṇaʼn kātīai jam jāl. ||2||
The other aspect of Maaia is (bikraal = dreadful) strong (aasa = expectations) desires (aad-i) in the beginning, (madh-i) in the middle and (ant-e) in the end, i.e. we are born and continue with them, (kookri) like the greed of a dog.
This is (jaal = net) the web of (jam) messengers of death which can (kaatteeai) be cut by (ramna-n) remembering and (keertan) praising the virtues of the Master as (gur gian) taught by the guru. 2.
ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਮੂਠੇ ਸਦਾ ਆਵਾ ਗਵਣ ॥ ਪ੍ਰਭ ਪ੍ਰੇਮ ਭਗਤਿ ਗੁਪਾਲ ਸਿਮਰਣ ਮਿਟਤ ਜੋਨੀ ਭਵਣ ॥੩॥
Kām kroḏẖ lobẖ moh mūṯẖe saḏā āvā gavaṇ. Parabẖ parem bẖagaṯ gupāl simraṇ mitaṯ jonī bẖavaṇ. ||3||
The mortals (mootthey = deceived) possessed by (maaia) temptations in the world-play, namely (kaam) lust, (krodh) anger and (moh) attachments to transitory pleasures, (sada) ever remain in (aava gavan = coming and going) cycles of births and deaths.
But with (preym) loving (bhagat-i) devotion to (prabh) the Master and (simran) remembrance of the Almighty (gupaal) Sustainor of the universe, (bhavan) wandering in (joni) various life forms is (mittat = effaced) obviated. 3.
ਮਿਤ੍ਰ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੁਰ ਰਿਦ ਤੀਨਿ ਤਾਪ ਜਲੰਤ ॥ ਜਪਿ ਰਾਮ ਰਾਮਾ ਦੁਖ ਨਿਵਾਰੇ ਮਿਲੈ ਹਰਿ ਜਨ ਸੰਤ ॥੪॥
Miṯar puṯar kalṯar sur riḏ ṯīn ṯāp jalanṯ. Jap rām rāmā ḏukẖ nivāre milai har jan sanṯ. ||4||
Our (mitr) friends, (putr = sons) children, (klatr) spouse and (sur) the gods; their (rid) minds (jalant = burn) are restless due to (teen-i) the three types of (taap) ailments – mental, physical and delusional.
(Jap-i) remembrance of (raam raama) the all-pervasive Master, (milai) in company of (jan sant) the seekers of (har-i) the Almighty, (nivaarey) removes (dukh) the distress. 4.
ਸਰਬ ਬਿਧਿ ਭ੍ਰਮਤੇ ਪੁਕਾਰਹਿ ਕਤਹਿ ਨਾਹੀ ਛੋਟਿ ॥ ਹਰਿ ਚਰਣ ਸਰਣ ਅਪਾਰ ਪ੍ਰਭ ਕੇ ਦ੍ਰਿੜੁ ਗਹੀ ਨਾਨਕ ਓਟ ॥੫॥੪॥੩੦॥
Sarab biḏẖ bẖaramṯe pukārėh kaṯėh nāhī cẖẖot. Har cẖaraṇ saraṇ apār parabẖ ke ḏariṛ gahī Nānak ot. ||5||4||30||
We may (bhramtey) wander and (pukaarah-i) call out for help (sarab) in all (bidh-i) ways, – like worship of gods/goddesses or performing rituals etc. but (chhott-i) freedom from the afflictions mentioned above can (katah-i) never be achieved.
The only way is to seek (saran) sanctuary/care at (charan) the Almighty’s feet – submit to – (apaar) the Infinite (har-i) Almighty (prabh) Master, and keep (drirr-u) firm (gahi) hold of that (ot) protection, i.e. have firm faith, says the fifth Nanak. 5. 4. 30.
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ਗੂਜਰੀ ਮਹਲਾ ੫ ਘਰੁ ੪ ਦੁਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī mėhlā 5 gẖar 4 ḏupḏe Ikoaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Goojri, (dupadey) of two stanzas (ghar-u 4) to be sung to the fourth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਆਰਾਧਿ ਸ੍ਰੀਧਰ ਸਫਲ ਮੂਰਤਿ ਕਰਣ ਕਾਰਣ ਜੋਗੁ ॥ ਗੁਣ ਰਮਣ ਸ੍ਰਵਣ ਅਪਾਰ ਮਹਿਮਾ ਫਿਰਿ ਨ ਹੋਤ ਬਿਓਗੁ ॥੧॥
Ārāḏẖ sarīḏẖar safal mūraṯ karaṇ kāraṇ jog. Guṇ ramaṇ sarvaṇ apār mahimā fir na hoṯ biog. ||1||
(Aaraddh-i) remember (sridhar = support of the goddess of wealth) the Almighty, who is (jog) the potent (kaaran) cause and (karan) doer of everything; IT is (moorat-i) the embodiment of (saphal) success, i.e. IT’s will is never violated.
And by (raman) remembering and (sravan-i) listening to whose (gun) virtues IT’s (apaar) infinite (mahima = praise) virtues, and emulating them, one unites with IT and is not (hot vijog) separated i.e. is not sent away for rebirth. 1.
ਮਨ ਚਰਣਾਰਬਿੰਦ ਉਪਾਸ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟੰਤ ਸਿਮਰਣਿ ਕਾਟਿ ਜਮਦੂਤ ਫਾਸ ॥੧॥ ਰਹਾਉ ॥
Man cẖarṇārbinḏ upās. Kal kales mitanṯ simraṇ kāt jamḏūṯ fās. ||1|| rahāo.
O my (man) mind, (upaas) meditate on (charn-aarbind = Lotus feet) being in service of the Almighty, i.e. living by Divine virtues and commands.
(Kaleys) strife caused (kal-i) by conflicts (mittant = effaced) is removed (simran-i) by remembering and emulating the virtues and commands of the Almighty, and (phaas-i) noose of (jamdoot) the messengers of death (kaatt-i) is cut, i.e. the soul is not taken by the messengers of death – but instead unites with the Creator. 1.
(Rahaau) dwell on this and contemplate.
ਸਤ੍ਰੁ ਦਹਨ ਹਰਿ ਨਾਮ ਕਹਨ ਅਵਰ ਕਛੁ ਨ ਉਪਾਉ ॥ ਕਰਿ ਅਨੁਗ੍ਰਹੁ ਪ੍ਰਭੂ ਮੇਰੇ ਨਾਨਕ ਨਾਮ ਸੁਆਉ ॥੨॥੧॥੩੧॥
Saṯar ḏahan har nām kahan avar kacẖẖ na upāo. Kar anūgrahu parabẖū mere Nānak nām suāo. ||2||1||31||
(Kahan = uttering) remembering and emulating (har-i naam) Divine virtues and commands is the way (satr-u dahan) to kill the enemy, i.e. destroy vices like lust and anger; no (avar) other
(uppau) method works.
This is my (suaau) wish, O (meyrey) my (praboo) Master, please (kar-i anugrah-u) be kind to make me aware of (naam) Your virtues and commands to be my guide. 2. 1. 31.
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ਗੂਜਰੀ ਮਹਲਾ ੫ ॥ ਤੂੰ ਸਮਰਥੁ ਸਰਨਿ ਕੋ ਦਾਤਾ ਦੁਖ ਭੰਜਨੁ ਸੁਖ ਰਾਇ ॥ ਜਾਹਿ ਕਲੇਸ ਮਿਟੇ ਭੈ ਭਰਮਾ ਨਿਰਮਲ ਗੁਣ ਪ੍ਰਭ ਗਾਇ ॥੧॥
Gūjrī mėhlā 5. Ŧūʼn samrath saran ko ḏāṯā ḏukẖ bẖanjan sukẖ rāe. Jāhi kales mite bẖai bẖarmā nirmal guṇ parabẖ gāe. ||1||
Composition of the fifth Guru in Raga Goojri. O Almighty, (too-n) You are (raaey-i) the Sovereign Master who is (dukh bhanjan-u) destroys suffering and gives (sukh) solace; You are (samrath-u) the potent (daata = giver) provider of (saran-i) protection to the needy.
(Gaaey = singing) by remembering and emulating, (nirmal = spotless) the immaculate (gun) virtues of (prabh) the Master (kaleys) strife (jaah-i = goes) disappears and (bhai) fear and (bharma) delusions (mit-e) are effaced from the mind. 1.
ਗੋਵਿੰਦ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਠਾਉ ॥ ਕਰਿ ਕਿਰਪਾ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਜਪੀ ਤੁਮਾਰਾ ਨਾਉ ॥ ਰਹਾਉ ॥
Govinḏ ṯujẖ bin avar na ṯẖāo. Kar kirpā pārbarahm suāmī japī ṯumārā nāo. Rahāo.
O (govind) Master of the universe, there is no (avar-u) other (tthaau = place) Master (bin-u) except (tujh) You who can give solace.
O (paarbrahm) Supreme (suaami) Master, please (kar-i kirpa) be kind – to enable me to – (japi) remember (tumaara) Your (naau) virtues and commands. 1.
(Rahaau) dwell on this and contemplate.
ਸਤਿਗੁਰ ਸੇਵਿ ਲਗੇ ਹਰਿ ਚਰਨੀ ਵਡੈ ਭਾਗਿ ਲਿਵ ਲਾਗੀ ॥ ਕਵਲ ਪ੍ਰਗਾਸ ਭਏ ਸਾਧਸੰਗੇ ਦੁਰਮਤਿ ਬੁਧਿ ਤਿਆਗੀ ॥੨॥
Saṯgur sev lage har cẖarnī vadai bẖāg liv lāgī. Kaval pargās bẖae sāḏẖsange ḏurmaṯ buḏẖ ṯiāgī. ||2||
One (lagey) attaches to (har-i charni) the Almighty’s feet, i.e. lives in obedience of Divine commands (seyv-i = serving) by following the teachings of (satigur) the true guru; s/he (liv laagi) focuses on the Master with (vaddai) good (bhaag-i) fortune – Divine grace.
One obtains Divine grace by way of (kaval = lotus) the mind (pragaas) being enlightened (saadhsangey) in holy congregation and one (tiaagi) gives up (durmat-i budh-i = evil in mind) evil tendencies. 2.
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ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵੈ ਸਿਮਰੈ ਦੀਨ ਦੈਆਲਾ ॥ ਆਪਿ ਤਰੈ ਸੰਗਤਿ ਸਭ ਉਧਰੈ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲਾ ॥੩॥
Āṯẖ pahar har ke guṇ gāvai simrai ḏīn ḏaiālā. Āp ṯarai sangaṯ sabẖ uḏẖrai binse sagal janjālā. ||3||
Such a person (gaavai) sings/remembers (gun) the virtues of (har-i) the Almighty (simrai = remembers) remaining conscious of the Master who is (daiaala) compassionate to (deen) the needy i.e. IT’s creatures.
S/he (aap-i) him/her-self (tarai = swims) gets across the world-ocean – to God, and (sangat-i = company) those who follow him/her (udhrai) are saved; because (sagal) all their (janjaalaa = entanglements) attachments to the world-play (binsey = destroyed) are given up. 3.
3.
ਚਰਣ ਅਧਾਰੁ ਤੇਰਾ ਪ੍ਰਭ ਸੁਆਮੀ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸਾਥਿ ॥ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਪ੍ਰਭ ਤੁਮਰੀ ਦੇ ਰਾਖਿਓ ਹਰਿ ਹਾਥ ॥੪॥੨॥੩੨॥
Cẖaraṇ aḏẖār ṯerā parabẖ suāmī oṯ poṯ parabẖ sāth. Saran pario Nānak parabẖ ṯumrī ḏe rākẖio har hāth. ||4||2||32||
O (prabh suaami) Almighty Master, (charan = feet) Your sanctuary is my (adhaar-u) support, i.e. Your virtues and commands are my guide; You (prabh-u) the Master are (saath-i) with Your creatures like the yarns in a cloth are (ot pot = length and width) intertwined.
Says Nanak the fifth: One who (pario = falls) places the self in (tumri) Your (saran-i = sanctuary) care, o (prabh) Master, You (raakhio) protect him/her by giving Your (haath) hand of grace. 4. 2. 32.
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