SGGS pp 521-522, Goojri Ki Vaar M: 5, Paurris 14-17.

 

ਸਲੋਕ ਮ: ੫ ॥ ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ, ਹਰਿ ਹਰਿ ਸੇਈ ਜਪਾਤ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਗੀ ਤਿਨ ਰਾਮ ਸਿਉ, ਭੇਟਤ ਸਾਧ ਸੰਗਾਤ ॥੧॥

Salok mėhlā 5 Jā ka▫o bẖa▫e kirpāl parabẖ har har se▫ī japāṯ Nānak parīṯ lagīṯin rām si▫o bẖetaṯ sāḏẖ sangāṯ ||1||

 

 

Prologue by the fifth Guru. (Ja kau) one to whom (prabh) the Master (bhaey) is (kirpaal) kind, (seyee) only that person (japaat) is motivated to remember (har-i har-i) the Almighty – lead life by Divine virtues and commands.

(Tin = they) such people (bhyettat = meeting) join (saadh sangaat) the holy congregation and develop (preet-i) love (sio) for (raam) the all-pervasive Master. 1.

 

ਮ: ੫ ॥ ਰਾਮੁ ਰਮਹੁ ਬਡਭਾਗੀਹੋ, ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਅਰਾਧਿਐ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੨॥

Mėhlā 5 Rām ramhu badbẖāgīho jal thal mahī▫al so▫e  Nānak nām arāḏẖi▫ai bigẖan na lāgai ko▫e ||2||

 

Prologue by the fifth Guru. (Ramh-u) remember (raam) the all-pervasive Master and (baddbhaagee-ho) be fortunate – your wishes will be fulfilled. (Soey = that) IT is present (jal-i) in water, (thal-i) in/on earth and (maheeaal-i) in space.

(Araadheeai) by invoking, i.e. living by (naam-i) virtues and commands of the Almighty, (na koey) no (bighan-u) impediment (laagai = affects) comes – in the way of achieving emancipation, says Nanak the fifth. 2.

 

ਪਉੜੀ ॥ ਭਗਤਾ ਕਾ ਬੋਲਿਆ ਪਰਵਾਣੁ ਹੈ, ਦਰਗਹ ਪਵੈ ਥਾਇ ॥ ਭਗਤਾ ਤੇਰੀ ਟੇਕ, ਰਤੇ ਸਚਿ ਨਾਇ ॥

Pa▫oṛī Bẖagṯā kā boli▫ā parvāṇ hai ḏargėh pavai thā▫e Bẖagṯā ṯerī tek raṯe sacẖ nā▫e

 

(Paurri) stanza. Whatever is (bolia) said by (bhagtaa) the devotees is (parvaan-u = acceptable) respected; it (pavai thaaey = falls in place) receives approval (dargah = in Divine court) of the Almighty, i.e. the Almighty does what the devotees wish – as they conform to Divine virtues and commands.

O Almighty, the devotees have (tteyk = support) faith (teyri = your) in you, (ratey) imbued as they are (naaey) with Naam of (sachey = eternal) the  Eternal.

 

ਜਿਸ ਨੋ ਹੋਇ ਕ੍ਰਿਪਾਲੁ, ਤਿਸ ਕਾ ਦੂਖੁ ਜਾਇ ॥ ਭਗਤ ਤੇਰੇ ਦਇਆਲ ਓਨ੍ਹ੍ਹਾ ਮਿਹਰ ਪਾਇ ॥

Jis no ho▫e kirpāl ṯis kā ḏūkẖ jā▫e Bẖagaṯ ṯere ḏa▫i▫āl onĥā mihar pā▫e

 

(Jis no) one to whom you (hoey) are (kiraal) kind, (tis ka) his/her (dookh-u) distress (jaaey) ends.

 (Bhagat) the devotees are (terey) Your own; You (paaey = put) bestow with Your (mihar) grace on (onhaa) them, O (daiaal) compassionate Master.

 

Page 522

 

ਦੂਖੁ ਦਰਦੁ ਵਡ ਰੋਗੁ ਨ ਪੋਹੇ ਤਿਸੁ ਮਾਇ ॥ ਭਗਤਾ ਏਹੁ ਅਧਾਰੁ, ਗੁਣ ਗੋਵਿੰਦ ਗਾਇ ॥

Ḏūkẖ ḏaraḏ vad rog na pohe ṯis mā▫e Bẖagṯā ehu aḏẖār guṇ govinḏ gā▫e

 

(Dookh-u) distress, (darad) pain and (vadd = big) the terrible (rog-u) affliction of (maaey = ego) acting by self-will do not (pohey) touch (tis-u) one who has faith in you.

(Bhagtaa) the devotees have (eyhu) only this (adhaar-u = support) guide for life; they (gaaey = sing) praise and emulate (gun) Divine virtues, (govind = master of universe) o Creator.

 

ਸਦਾ ਸਦਾ ਦਿਨੁ ਰੈਣਿ ਇਕੋ ਇਕੁ ਧਿਆਇ ॥ ਪੀਵਤਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ, ਜਨ ਨਾਮੇ ਰਹੇ ਅਘਾਇ ॥੧੪॥

Saḏā saḏā ḏin raiṇ iko ik ḏẖi▫ā▫e Pīvaṯ amriṯ nām jan nāme rahe agẖā▫e ||14||

 

(Sadaa sadaa) forever, be it (din-u) day or (rain-i) night, they (dhiaaey) pay attention/obey (ik-u) the One Master.

They (peevat-i) drink (amrit) the life-giving elixir of, i.e. live by the rejuvenating (naam-u) Divine virtues and commands; (jan= servants) the seekers (rahey) remain (aghaaey) satisfied living (naamey) by Naam. 14.

 

————————————–

 

Note: The human soul yearns to meet the Almighty, which comes by obedience, but temptations/vices distract. One can overcome these by following teachings of the guru to ever remember and obey Naam or Divine commands. This is the message of this fifteenth Paurri and two preceding Sloks/prologues of Goojri Ki Vaar by the fifth Guru.

 

ਸਲੋਕ ਮ: ੫ ॥ ਕੋਟਿ ਬਿਘਨ ਤਿਸੁ ਲਾਗਤੇ ਜਿਸ ਨੋ ਵਿਸਰੈ ਨਾਉ ॥ ਨਾਨਕ ਅਨਦਿਨੁ ਬਿਲਪਤੇ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥੧॥

Salok mėhlā 5 Kot bigẖan ṯis lāgṯe jis no visrai nā▫o Nānak an▫ḏin bilpaṯe ji▫o suñai gẖar kā▫o ||1||

 

Prologue by the fifth Guru (Kott-i = crore/ten million) countless (bighan) impediments (laagtey = touch) are faced (tis-u) by one (jis no) by whom (naau/naam) Divine commands, i.e. duties of human life, (visrai) are forgotten. 

Such people (andin-u = every day) are ever (bilpatey) restless – for achieving nothing, like (kaau) a crow gets nothing from (sunjney) an empty (ghar-i) house, says Nanak the fifth. 1.

 

ਮ: ੫ ॥ ਪਿਰੀ ਮਿਲਾਵਾ ਜਾ ਥੀਐ ਸਾਈ ਸੁਹਾਵੀ ਰੁਤਿ ॥ ਘੜੀ ਮੁਹਤੁ ਨਹ ਵੀਸਰੈ ਨਾਨਕ ਰਵੀਐ ਨਿਤ ॥੨॥

Mėhlā 5 Pirī milāvā jā thī▫ai sā▫ī suhāvī ruṯ  Gẖaṛī muhaṯ nah vīsrai Nānak ravī▫ai niṯ ||2||

 

Prologue by the fifth Guru. (Saaee) that (rut-i) weather (ja) when (milaava) union with (piri) the beloved (theeai) happens is (rut-i) weather is (suhaavi) pleasant, i.e. the mind experiences peace when it finds the Almighty within.

Therefore, we should (nit) ever (raveeai) remember and not (veesrai) forget – not be oblivious of the Almighty’s presence/commands even for (gharri muhat-u) a moment, says fifth Nanak. 2. 

 

ਪਉੜੀ ॥ ਸੂਰਬੀਰ ਵਰੀਆਮ ਕਿਨੈ ਨ ਹੋੜੀਐ ॥ ਫਉਜ ਸਤਾਣੀ ਹਾਠ ਪੰਚਾ ਜੋੜੀਐ ॥

Pa▫oṛī Sūrbīr varī▫ām kinai na hoṛī▫ai Fa▫uj saṯāṇī hāṯẖ pancẖā joṛī▫ai

 

(Paurri) stanza. Vices in the world-play are like (vareeaam) brave and (soor-beer) mighty warriors; (kinai na) no one can (horreeai = stop) prevent them – from tempting the mortals.

 These (pancha) five – lust, anger, greed, attachment and vanity – (jorreeai) together constitute (sataani) a powerful and (haatth) determined (fauj) army.

 

Note: The next line uses the expression ਦਸ ਨਾਰੀ (das naari) literally meaning ‘ten women’ and refers to the five sensory organs – namely eyes, ears, nose, tongue for taste and skin – and the five action organs – namely hands, feet, tongue for speech, reproductive and excretory organs.

 

ਦਸ ਨਾਰੀ, ਅਉਧੂਤ, ਦੇਨਿ ਚਮੋੜੀਐ ॥ ਜਿਣਿ ਜਿਣਿ ਲੈਨ੍ਹ੍ਹਿ ਰਲਾਇ, ਏਹੋ ਏਨਾ ਲੋੜੀਐ ॥

Ḏas nārī a▫uḏẖūṯ ḏen cẖamoṛī▫ai Jiṇ jiṇ lainiĥ ralā▫e eho enā loṛī▫ai

 

The vices (deyn-i) cause (das) the ten (naari = women) organs – five sensory and five action – of even (audhoot) renunciates to (chamorreeai) cling to them, i.e. one is tempted through the sensory organs, and the action organs act under their influence.

They (jin-i jin-i) progressively c0nquer/possess the organs and (lainih) make them (ralaaey = join them) the part of their plan; that is (lorreeai = want) their objective – to keep the total being of the mortal under their control.

 

ਤ੍ਰੈ ਗੁਣ ਇਨ ਕੈ ਵਸਿ ਕਿਨੈ ਨ ਮੋੜੀਐ ॥ ਭਰਮੁ ਕੋਟੁ ਮਾਇਆ ਖਾਈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਤੋੜੀਐ ॥

Ŧarai guṇ in kai vas kinai na moṛī▫ai Bẖaram kot mā▫i▫ā kẖā▫ī kaho kiṯ biḏẖṯoṛī▫ai

 

(Train gun) the three modes of ego nature – Tamas or inertia/ignorance, Rajas or effort and Sattva or religious rituals etc – are (in kai) under their (vas-i) control; (kinai na) no one can (morreeai) turn them away, i.e. the mortals with ego – not following the guru – cannot stand up to them.

Question: Like a defence arrangement in military parlance, they are lodged in (kott-u) the fort of (bharam-u) delusion with (khaaee) the moat of (maaia) attachments in the world-play round them; someone (kah-u) tell me; by (kit-u) what (bidh-i) method can the defence (torreeai) be breached?

 

ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿ, ਬਿਖਮ ਦਲੁ ਫੋੜੀਐ ॥ ਹਉ ਤਿਸੁ ਅਗੈ ਦਿਨੁ ਰਾਤਿ ਰਹਾ ਕਰ ਜੋੜੀਐ ॥੧੫॥

Gur pūrā ārāḏẖ bikẖam ḏal foṛī▫ai Ha▫o ṯis agai ḏin rāṯ rahā kar joṛī▫ai ||15||

 

Answer: (Aaraadh-i) by invoking – following the teachings of – (poora) the perfect guru, one can (phorreeai = break) defeat/overcome (bikham = difficult) the formidable (dal-u) army.

(Din-u) day and (raat-i) night, i.e. forever, (hau) I (rahaa) remain standing (agai) before (tis-u = that) the guru (jorreeai) with folded (kar) hands – supplicate to enable me to overcome the vices. 15.

 

————————————–

 

ਸਲੋਕ ਮ: ੫ ॥ ਕਿਲਵਿਖ ਸਭੇ ਉਤਰਨਿ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਉ ॥ ਕੋਟਿ ਕਲੇਸਾ ਊਪਜਹਿ ਨਾਨਕ ਬਿਸਰੈ ਨਾਉ ॥੧॥

Salok mėhlā 5. Kilvikẖ sabẖe uṯran nīṯ nīṯ guṇ gā▫o Kot kalesā ūpjahi Nānak bisrai nā▫o ||1||

 

Prologue by the fifth Guru. (Sabhey) all (kilvikh) wrongdoings (utran-i = removed) are given up those who (neet neet) forever (gaau = sing) praise and emulate (gun) Divine virtues.

On the other hand, when one (visrai = forgets) is oblivious of (naau) virtues and commands of the Almighty – one commits transgressions and – (kott-i = crore/ten million) millions of (kaleys = strife) difficulties arise, says the fifth Nanak. 1.

 

ਮ: ੫ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥

Mėhlā 5 Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ ||2||

 

Prologue by the fifth Guru. (Bheyttiai) by finding (satigur-i) the true guru and obeying him, (jugat-i) the method of leading human life (poori hovai) is perfected.

Then even while being (vichey) in the world-play (hasandiaa) laughing, (kheylandia) playing, (painandia) wearing clothes and (khavandia) eating food, (mukat-i) emancipation (hovai) is achieved, i.e. there is no need to renounce the world and practice austerities to obtain emancipation, i.e. one does not go to jungles for emancipation. 2.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਿਗੁਰੁ ਧਨੁ ਧੰਨੁ ਜਿਨਿ ਭਰਮ ਗੜੁ ਤੋੜਿਆ ॥ ਸੋ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਹਰਿ ਸਿਉ ਜੋੜਿਆ ॥

Pa▫oṛī. So saṯgur ḏẖan ḏẖan jin bẖaram gaṛ ṯoṛi▫ā So saṯgur vāhu vāhu jin har si▫o joṛi▫ā

 

(Paurri) stanza. (Dhan-u dhann-u) great and blessed is (satigur-u) the true guru

 (jin-i = who) for he (torria) breaches (garr-u) the fort of (bharam) delusions round the mind.

(Vaah-u vaah-u) praise-worthy is the true guru for he (jorria) connects (sio) to, i.e. helps to find, (har-i) the Almighty within.   

 

ਨਾਮੁ ਨਿਧਾਨੁ ਅਖੁਟੁ ਗੁਰੁ ਦੇਇ ਦਾਰੂਓ ॥ ਮਹਾ ਰੋਗੁ ਬਿਕਰਾਲ ਤਿਨੈ ਬਿਦਾਰੂਓ ॥

Nām niḏẖān akẖut gur ḏe▫e ḏarū▫o Mahā rog bikrāl ṯinai biḏarū▫o

 

The human mind is afflicted with numerous afflictions; the guru (dey-i) administers (akhutt-u) the inexhaustible (nidhaan-u) treasure of (nam-u) Divine virtues and commands as (daaroo-o) medicine.

(Tinai) that (bidaaroo-o) banishes (bikraal) the terrible (maha) great (rog-u) affliction – of acting by self-will.

 

ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ਬਹੁਤੁ ਖਜਾਨਿਆ ॥ ਜਿਤਾ ਜਨਮੁ ਅਪਾਰੁ ਆਪੁ ਪਛਾਨਿਆ ॥

Pā▫i▫ā nām niḏẖān bahuṯ kẖajāni▫ā Jiṯā janam apār āp pacẖẖāni▫ā

 

(Nidhaan-u) the treasure of Naam, which is equivalent to (bahut-u) numerous (khajaania) treasures (paaia) is obtained. And, with that in mind, the game of (janam-u) human life (jitaa) is won, by (pachhaania = recognizing) discovering (apaar-u) the Infinite Master (aap-u = self) within, i.e. the purpose of human birth to attain union with the Almighty is achieved by being conscious of Divine virtues and commands.

 

ਮਹਿਮਾ ਕਹੀ ਨ ਜਾਇ ਗੁਰ ਸਮਰਥ ਦੇਵ ॥ ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਅਪਰੰਪਰ ਅਲਖ ਅਭੇਵ ॥੧੬॥

Mahimā kahī na jā▫e gur samrath ḏev Gur pārbarahm parmesur aprampar alakẖ abẖev ||16||

 

(Na jaaey) it is not possible to (kahi = say) make (mahima) comparison, i.e. compare (samrath) the potent (devy) revered guru with anyone.

The guru is the embodiment of (aprampar) the Infinite (paarbrahm) transcendent (parmeysur) Supreme Master, who is (alakh) unseen and (abheyv) whose mysteries cannot be known. 16.

 

—————————————-

 

ਸਲੋਕੁ ਮ ੫ ॥ ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥੧॥

Salok mėhlā 5 Uḏam kareḏi▫ā jī▫o ṯūʼn kamāvḏi▫ā sukẖ bẖuncẖ Ḏẖi▫ā▫iḏi▫āṯūʼn parabẖū mil Nānak uṯrī cẖinṯ ||1||

 

Prologue by the fifth Guru. O mortal, (udam-u kareydia = making effort) work (jeeo = live) for livelihood, (kamaavdia) earn to (bhunch-u) enjoy (sukh-u) comfort.

(Dhiaaiadia) pay attention to Divine virtues and commands for (too’n) you to (mil-u = meet) unite with (prabhoo) the Master; your (chint) anxiety – about what will happens, shall (utree = removed) end. 1.

 

ਮ: ੫ ॥ ਸੁਭ ਚਿੰਤਨ ਗੋਬਿੰਦ ਰਮਣ ਨਿਰਮਲ ਸਾਧੂ ਸੰਗ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵਿਸਰਉ ਇਕ ਘੜੀ ਕਰਿ ਕਿਰਪਾ ਭਗਵੰਤ ॥੨॥

Mėhlā 5 Subẖ cẖinṯan gobinḏ ramaṇ nirmal sāḏẖū sang.  Nānak nām na visra▫o ik gẖaṛī kar kirpā bẖagvanṯ ||2||

 

Prologue by the fifth Guru. May I have (subh) good (chintan) thinking, (raman) remember (gobind = master of universe) the Almighty, and have (nirmal) the purifying (sang) company of (saadhoo) the guru – the holy congregation.

O (bhagvant) Master of destiny, (kar-i kirpa) please be kind to bless that I do not (visrau) forget (naam-u) Divine virtues and commands even for (ik) a (gharri) moment, prays the fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਤੇਰਾ ਕੀਤਾ ਹੋਇ, ਤ ਕਾਹੇ ਡਰਪੀਐ ॥ ਜਿਸੁ ਮਿਲਿ ਜਪੀਐ ਨਾਉ, ਤਿਸੁ ਜੀਉ ਅਰਪੀਐ ॥

Pa▫oṛī Ŧerā kīṯā ho▫e ṯa kāhe darpī▫ai Jis mil japī▫ai nā▫o ṯis jī▫o arpī▫ai

 

(Paurri) stanza. O Almighty you are just. Since everything (hoey) is (teyra keeta = your doing) done by you, then (kaahey) why should we (ddarpeeai) be afraid, i.e. one with faith in God have no worries?

No difficulties are faced if we live by Naam; we should (arpeeai) make offering of/dedicate (jeeo = soul) life, i.e. submit to the guru, (mil-i) on meeting (jis-u) whom, – in whose company, we (japeeai) remember (naau) Naam.

 

ਆਇਐ ਚਿਤਿ ਨਿਹਾਲੁ ਸਾਹਿਬ ਬੇਸੁਮਾਰ ॥ ਤਿਸ ਨੋ ਪੋਹੇ ਕਵਣੁ ਜਿਸੁ ਵਲਿ ਨਿਰੰਕਾਰ ॥
Ā▫i▫ai cẖiṯ nihāl sāhib besumār  Ŧis no pohe kavaṇ jis val nirankār

 

(Aaiai = coming) keeping (chit-i) in mind (beysumaar = beyond appraisal) the Infinite (sahib) Master, i.e. living by Divine virtues and commands – the laws of nature, one remains (nihaal-u) happy.

(Kavan-u) who, i.e. no one, (pohey = touch) can be equal to one on (jis-u) whose (val-i) side is (nirankaar) the Formless Master, i.e. who is bestowed Divine grace due to living by Naam.

 

ਸਭੁ ਕਿਛੁ ਤਿਸ ਕੈ ਵਸਿ, ਨ ਕੋਈ ਬਾਹਰਾ ॥ ਸੋ ਭਗਤਾ ਮਨਿ ਵੁਠਾ, ਸਚਿ ਸਮਾਹਰਾ ॥

Sabẖ kicẖẖ ṯis kai vas na ko▫ī bāhrā So bẖagṯā man vuṯẖā sacẖ samāharā

 

(Sabh-u kichh-u) everything is (vas-i) under control (tis kai = his/her) of the Almighty; (Na koee) none is (baahra) outside ITs domain.

(So = that) IT (vuttha) dwells (man-i) in the minds of (bhagtaa) the devotees and they (samaahraa) remain absorbed (sach-i) in the Eternal Almighty.

 

ਤੇਰੇ ਦਾਸ ਧਿਆਇਨਿ ਤੁਧੁ ਤੂੰ ਰਖਣ ਵਾਲਿਆ ॥ ਸਿਰਿ ਸਭਨਾ ਸਮਰਥੁ ਨਦਰਿ ਨਿਹਾਲਿਆ ॥੧੭॥

Ŧere ḏās ḏẖi▫ā▫in ṯuḏẖ ṯūʼn rakẖaṇ vāli▫ā Sir sabẖnā samrath naḏar nihāli▫ā ||17||

 

O Almighty, (terey) your (daas = servants) seekers (dhiaain-i) pay attention to (tudhu-u = you) Your virtues and commands and (too’n) you (rakhan vaalia = protector) protect them.

You, (samrath-u) the Omnipotent Master are (sir-i = over the head) the protector (sabhna) of all; Your (nadar-i) grace is their (nihaalia) joy. 17.

 

SGGS pp 519-521, Goojri Ki Vaar M: 5, Paurris 7-13.

 

Note: This seventh Paurri of Goojri Ki Vaar M: 5 has two Sloks/prologues also by the fifth Guru.

The Sloks take examples of the turbulent sea and jungle. Similarly one possessed by temptations feels helpless. When the Almighty leads to the guru, he guides to overcome temptations and feel safe. The Paurri says the guru motivates to live by Divine commands to be at peace.

 

ਸਲੋਕ ਮ: ੫ ॥ ਲਗੜੀ ਸੁਥਾਨਿ ਜੋੜਣਹਾਰੈ ਜੋੜੀਆ ॥ ਨਾਨਕ ਲਹਰੀ ਲਖ ਸੈ ਆਨ ਡੁਬਣ ਦੇਇ ਨ ਮਾ ਪਿਰੀ ॥੧॥

Salok mėhlā 5.  Lagṛī suthān joṛanhārai joṛī▫ā. Nānak lahrī lakẖ sai ān dubaṇ ḏe▫e na mā pirī. ||1||

 

Prologue by the fifth Guru. My boat is (lagrree = attached) secured to (suthaan-i = to a good place) to a safe place, to which the Almighty (jorranhaarai) connector (jorreeaa = attached) secured it.

There are (aan) many (sai) hundreds of (lakh = hundred thousand) millions of (lahree) waves in the world-ocean, but (ma) my (piree) Beloved does not (dey-i) let it (dduban) sink, i.e. I have placed myself in care and obedience of the Almighty, and any number of temptations cannot influence me, says fifth Nanak. 1.

 

ਮ: ੫ ॥ ਬਨਿ ਭੀਹਾਵਲੈ ਹਿਕੁ ਸਾਥੀ ਲਧਮੁ ਦੁਖ ਹਰਤਾ ਹਰਿ ਨਾਮਾ ॥ ਬਲਿ ਬਲਿ ਜਾਈ ਸੰਤ ਪਿਆਰੇ ਨਾਨਕ ਪੂਰਨ ਕਾਮਾਂ ॥੨॥

Mėhlā 5.  Ban bẖīhāvalai hik sāthī laḏẖam ḏukẖ harṯā har nāmā. Bal bal jā▫ī sanṯ pi▫āre Nānak pūran kāmāʼn. ||2||

 

Prologue by the fifth Guru. Lost in (bheehaavlai) a terrifying (ban-i) jungle, i.e. surrounded by strong temptations in the world-play, I have (ladhaa) found (har-i naama = Divine virtues) the Almighty guide who, as (hik-u) a (saathi) companion, (hartaa) banishes my (dukh-u) distress, i.e. shows the way to overcome temptations.

Says fifth Nanak: I (bal-i bal-i jaaee = am sacrifice) adore my (piaarey) beloved (sant) guru – who enabled me to find the Master within; my (kaamaa-n) purpose has been (pooran) accomplished, i.e. I am no longer at the risk of succumbing to temptations in the world-play. 2.

ਪਉੜੀ ॥ ਪਾਈਅਨਿ ਸਭਿ ਨਿਧਾਨ ਤੇਰੈ ਰੰਗਿ ਰਤਿਆ ॥ ਨ ਹੋਵੀ ਪਛੋਤਾਉ ਤੁਧ ਨੋ ਜਪਤਿਆ ॥

Pa▫oṛī.  Pā▫ī▫an sabẖ niḏẖān ṯerai rang raṯi▫ā.  Na hovī pacẖẖoṯā▫o ṯuḏẖ no japṯi▫ā.

 

(Paurri) stanza. O Almighty, (sabh-i) all (nidhaan) treasures (paaeean-i) are received by those (ratiaa) imbued with (teyrai) Your (rang-i) love, i.e. those who live by Divine virtue and commands – the laws of nature, achieve everything.

There is no (pachhotaau) repentance (japtiaa) by remembering/obeying (tudh no) You.

 

ਪਹੁਚਿ ਨ ਸਕੈ ਕੋਇ ਤੇਰੀ ਟੇਕ ਜਨ ॥ ਗੁਰ ਪੂਰੇ ਵਾਹੁ ਵਾਹੁ ਸੁਖ ਲਹਾ ਚਿਤਾਰਿ ਮਨ ॥

Pahucẖ nasakaiko▫e ṯerī tek jan.  Gur pūre vāhu vāhu sukẖ lahā cẖiṯār man.

 

(Na koey) no one (sakai) can (pahuch-i) reach – the exalted state of – (jan = servant) those who take (teyri) Your (tteyk) support, i.e. who live by Naam, the laws of nature.

(Vaah-u vaah-u) glory be to (poorey) the perfect guru – with whose guidance – I (lahaa) obtain (sukh) peace (chitaar-i) by keeping You in (man) mind.

 

ਗੁਰ ਪਹਿ ਸਿਫਤਿ ਭੰਡਾਰੁ ਕਰਮੀ ਪਾਈਐ ॥ ਸਤਿਗੁਰ ਨਦਰਿ ਨਿਹਾਲ ਬਹੁੜਿ ਨ ਧਾਈਐ ॥

Gur pėh sifaṯ bẖandār karmī pā▫ī▫ai. Saṯgur naḏar nihāl bahuṛ na ḏẖā▫ī▫ai.

 

There is (bhandaar-u) a storehouse (siphat-i) of virtues (pah-i) with the guru, but one (paaiai) obtains them, i.e. one finds and follows the guru, (karmee) with Divine grace.

Once (satigur) the true guru (nihaal) casts the sight of (nadar-i) grace, i.e. gives guidance, there is no (dhaaeeai = running) seeking solace (bahurr-i) again, anywhere else.

 

ਰਖੈ ਆਪਿ ਦਇਆਲੁ ਕਰਿ ਦਾਸਾ ਆਪਣੇ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਵਾ ਸੁਣਿ ਸੁਣੇ ॥੭॥

Rakẖai āp ḏa▫i▫āl kar ḏāsā āpṇe. Har har har har nām jīvā suṇ suṇe. ||7||

 

(Daiaal-u) the compassionate (aap-i = self) Master (rakhai) protects (kar-i) by making the seekers (aapney = own) IT’s (daasaa) servants, i.e. motivating them to live by Divine commands – laws of nature.

O (har-i har-i) Almighty, I  (jeeva = live) overcome temptations in the world-play (sun-i suney) by ever listening to, i.e. being conscious of (naam-u) Divine virtues and commands. 7.

 

Page 520

 

ਸਲੋਕ ਮ: ੫ ॥ ਪ੍ਰੇਮ ਪਟੋਲਾ ਤੈ ਸਹਿ ਦਿਤਾ ਢਕਣ ਕੂ ਪਤਿ ਮੇਰੀ ॥ ਦਾਨਾ ਬੀਨਾ ਸਾਈ ਮੈਡਾ ਨਾਨਕ ਸਾਰ ਨ ਜਾਣਾ ਤੇਰੀ ॥੧॥

Salok mėhlā 5.  Parem patolā ṯai sėh ḏiṯā dẖakaṇ kū paṯ merī.  Ḏānā bīnā sā▫ī maidā Nānak sār na jāṇā ṯerī. ||1||

 

Prologue by the fifth Guru. O Almighty, (tai) You, the (sah-i) Master, (ditaa) gave me (patola) the cloth of Your (preym) love (koo) to (ddhakan = cover) protect (meyri) my (pat-i) honour.

 

Message: The way a piece of cloth covers a naked body, love for, i.e. living by Divine virtues and commands, obviates committing vices and thus preserves one’s honour.

 

You, (maidda) my (saai/saaee’n) Master, (daanaa = wise) know and (beena) watch everything – and still preserve my honour – I am ignorant and do not (jaanaa) know Your (saar) worth, says the fifth Nanak. 1.

 

ਮ: ੫ ॥ ਤੈਡੈ ਸਿਮਰਣਿ ਹਭੁ ਕਿਛੁ ਲਧਮੁ ਬਿਖਮੁ ਨ ਡਿਠਮੁ ਕੋਈ ॥ ਜਿਸੁ ਪਤਿ ਰਖੈ ਸਚਾ ਸਾਹਿਬੁ ਨਾਨਕ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥੨॥

Mėhlā 5.  Ŧaidai simraṇ habẖ kicẖẖ laḏẖam bikẖam na diṯẖam ko▫ī. Jis paṯ rakẖai sacẖā sāhib Nānak met nasakaiko▫ī. ||2||

 

Prologue by the fifth Guru. O Almighty, by (taiddai) Your (simran-i) remembrance, i.e. leading life by Divine virtues and commands or laws of nature, (habh-u kichh-u) everything is (ladham = found) achieved, and (na koee = not any) no (bikham-u) difficulty is (ddittham-u = seen) faced – in achieving the objective of union with the Creator.

(Jis-u) one whose (pat-i) honour (sachaa) the eternal (sahib-u) Master (rakhai) preserves, i.e. when the Master approves a soul for union, (na koee) none (sakai) can (meytt-i = erase) revoke that. 2. 

 

ਪਉੜੀ ॥ ਹੋਵੈ ਸੁਖੁ ਘਣਾ ਦਯਿ ਧਿਆਇਐ ॥ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ਹਰਿ ਗੁਣ ਗਾਇਐ ॥

Pa▫oṛī.  Hovai sukẖ gẖaṇā ḏa▫yi ḏẖi▫ā▫i▫ai.  vañai rogā gẖāṇ har guṇ gā▫i▫ai.

 

(Paurri) stanza. (Ghanaa) abundant (sukh-u) comfort/peace (hovai = happens) is experienced/wishes are fulfilled (dhiaaeeai) by paying attention (day-i) to the Almighty, i.e. leading life by Divine virtues and commands – the laws of nature.

(Ghaan-i) hordes of (rogaa) afflictions (vanjnai) leave (gaaeeai = singing) by prasing and emulating (gun-i) virtues of the Almighty.

 

ਅੰਦਰਿ ਵਰਤੈ ਠਾਢਿ ਪ੍ਰਭਿ ਚਿਤਿ ਆਇਐ ॥ ਪੂਰਨ ਹੋਵੈ ਆਸ ਨਾਇ ਮੰਨਿ ਵਸਾਇਐ ॥

Anḏar varṯai ṯẖādẖ parabẖ cẖiṯ ā▫i▫ai. Pūran hovai ās nā▫e man vasā▫i▫ai.

 

(Tthaaddh-i = cool-ness) peace (vartai) is experienced (andar-i) within (prabh-i) by the Master (aaeeai) coming (chit-i) in consciousness.

Every (aas) wish (hovai) is (pooran) fulfilled by (vasaaeeai = causing to dwell) remembering (naa-e/naam) Divine virtues and commands (mann-i) in the mind, i.e. by remaining aware of them.

 

ਕੋਇ ਨ ਲਗੈ ਬਿਘਨੁ ਆਪੁ ਗਵਾਇਐ ॥ ਗਿਆਨ ਪਦਾਰਥੁ ਮਤਿ ਗੁਰ ਤੇ ਪਾਇਐ ॥

Ko▫e na lagai bigẖan āp gavā▫i▫ai.  Gi▫ān paḏārath maṯ gur ṯe pā▫i▫ai.

 

If one (gavaaeeai = lose) gives up (aap-u = self) ego and remembers the Master, then (koey na) no (bighan-u) obstacle (lagai) is faced – on path to union with the Creator.

(Padaarath-u) the gift (mat-i) of counsel of (giaan = knowledge) awareness of Naam (paaeeai) is received  (tey) from the guru.

 

ਤਿਨਿ ਪਾਏ ਸਭੇ ਥੋਕ ਜਿਸੁ ਆਪਿ ਦਿਵਾਇਐ ॥ ਤੂੰ ਸਭਨਾ ਕਾ ਖਸਮੁ ਸਭ ਤੇਰੀ ਛਾਇਐ ॥੮॥

Ŧin pā▫e sabẖe thok jis āp ḏivā▫i▫ai.  Ŧūʼn sabẖnā kā kẖasam sabẖ ṯerī cẖẖā▫i▫ai. ||8||

 

(Tin-i) that person (jis-u) whom (aap-i = self) the Almighty (divaaeeai) grants, 

(paaey) obtains (sabhey) every (thok) things – wished for.

O Almighty, (too’n) You are (khasam-u) the Master of (sabhna) all and (sabh) all are under (teyree) Your (chhaaeeai = shade) protection – You look after every one. 8.

 

———————————–

 

Note: This ninth Paurri or stanza of the second Goojri Ki Vaar and the two Sloks or prologues preceding it are by the fifth Guru. The message from these is that when instructions given by the Creator are kept in mind, one does not succumb to temptations in the world-play. We ordinary humans do not remember those instructions and are reminded of them when in company of sincere seekers, the holy congregation – where Divine virtues and commands are recounted and their practice learnt.

 

ਸਲੋਕ ਮ: ੫ ॥ ਨਦੀ ਤਰੰਦੜੀ ਮੈਡਾ ਖੋਜੁ ਨ ਖੁੰਭੈ ਮੰਝਿ ਮੁਹਬਤਿ ਤੇਰੀ ॥ ਤਉ ਸਹ ਚਰਣੀ ਮੈਡਾ ਹੀਅੜਾ ਸੀਤਮੁ ਹਰਿ ਨਾਨਕ ਤੁਲਹਾ ਬੇੜੀ ॥੧॥

Salok mėhlā 5.  Naḏī ṯaranḏ▫ṛī maidā kẖoj na kẖumbẖai manjẖ muhabaṯ ṯerī.  Ŧa▫o sah cẖarṇī maidā hī▫aṛā sīṯam har Nānak ṯulhā beṛī. ||1||

 

Prologue by the fifth Guru. O Almighty, with (teyri) Your (muhabat-i) love (manjh-i = within) in mind, I (trandarree) swim across (nadee =river) the world-ocean, and (maidda) my (khoj-u) foot does not (khumbhai) get stuck in the mud below i.e. by remembrance of the Master, I remain above temptations in the world-play.

With (maidda) my (heearra) mind (seetam-u) sewn to (tau) Your (charnee) feet, i.e. with my firm faith, You my (har-i) Almighty (sah) Master, act as (tulhaa) a raft and (beyrree) boat, to take me across, says fifth Nanak. 1.

 

ਮ: ੫ ॥ ਜਿਨ੍ਹ੍ਹਾ ਦਿਸੰਦੜਿਆ ਦੁਰਮਤਿ ਵੰਞੈ ਮਿਤ੍ਰ ਅਸਾਡੜੇ ਸੇਈ ॥ ਹਉ ਢੂਢੇਦੀ ਜਗੁ ਸਬਾਇਆ ਜਨ ਨਾਨਕ ਵਿਰਲੇ ਕੇਈ ॥੨॥

Mėhlā 5.  Jinĥā disanḏ▫ṛi▫ā ḏurmaṯ vañai miṯar asādṛe se▫ī. Ha▫o dẖūdẖeḏī jag sabā▫i▫ā jan Nānak virle ke▫ī. ||2||

 

Prologue by the fifth Guru. (Jinhaa) those (disandrria = seeing) in whose company, (durmat-i) evil thinking (vanjnai) leaves the mind, (seyee) they are (asaaddrrey) our (mitr) friends.

(Hau) I (ddhooddheydi) have been searching (sabaaia) the whole (jag-u) world, and found that there are (keyee) some (virley) rare such persons, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਆਵੈ ਸਾਹਿਬੁ ਚਿਤਿ ਤੇਰਿਆ ਭਗਤਾ ਡਿਠਿਆ ॥ ਮਨ ਕੀ ਕਟੀਐ ਮੈਲੁ ਸਾਧਸੰਗਿ ਵੁਠਿਆ ॥

Pa▫oṛī.  Āvai sāhib cẖiṯ ṯeri▫ā bẖagṯā diṯẖi▫ā. Man kī katī▫ai mail sāḏẖsang vuṯẖi▫ā.

 

(Paurri) stanza by the fifth Guru. You, (sahib-u) the Master (aavai) come (chit-i) in consciousness, i.e. one becomes aware of Divine virtues and commands, (dditthiaa = seeing) in the company of (teyria) Your (bhagtaa) devotees – those who themselves live by Divine virtues and commands.

(Mail-u) the dirt of vices on (man) the mind (katteeai = is cut) is washed off (vutthiaa = dwelling) by being (saadhsang-i) in holy congregation – where Divine virtues and commands are recounted, and learnt to practice.

 

ਜਨਮ ਮਰਣ ਭਉ ਕਟੀਐ ਜਨ ਕਾ ਸਬਦੁ ਜਪਿ ॥ ਬੰਧਨ ਖੋਲਨ੍ਹ੍ਹਿ ਸੰਤ ਦੂਤ ਸਭਿ ਜਾਹਿ ਛਪਿ ॥

Janam maraṇ bẖa▫o katī▫ai jan kā sabaḏ jap. Banḏẖan kẖolniĥ sanṯ ḏūṯ sabẖ jāhi cẖẖap.

 

By (jap-i = remembering) keeping in mind (sabad-u = word) the guidance of (jan = servants) the seekers/devotees – one avoids vices and – (katteeai = cuts) removes (bhau) the fear of being put in cycles of (janam) births and (maran) deaths.

(Sant = saints) the seekers (kholanih = open) cut (bandhan) bondage to vices as (sabh-i) all (doot) vices (jaah-i) go into (chhap-i) hiding, i.e. the mind no longer gets tempted.

 

ਤਿਸੁ ਸਿਉ ਲਾਇਨ੍ਹ੍ਹਿ ਰੰਗੁ ਜਿਸ ਦੀ ਸਭ ਧਾਰੀਆ ॥ ਊਚੀ ਹੂੰ ਊਚਾ ਥਾਨੁ ਅਗਮ ਅਪਾਰੀਆ ॥

Ŧis si▫o lā▫iniĥ rang jis ḏī sabẖ ḏẖārī▫ā.  Ūcẖī hūʼn ūcẖā thān agam āpārī▫ā.

 

The seekers (laainih) develop (rang-u) love (sio) for (tis-u = that) the Almighty who is (dhaareeaa) the support of (sabh) all, i.e. saves from vices.

The Master is (apaareeaa) infinite and (agam) beyond reach/comprehension; IT’s (thaan-u = place) abode is (oochaa) higher (hoo’n) than (oochee) the highest, i.e. is the highest authority with unlimited domain.

  

ਰੈਣਿ ਦਿਨਸੁ ਕਰ ਜੋੜਿ ਸਾਸਿ ਸਾਸਿ ਧਿਆਈਐ ॥ ਜਾ ਆਪੇ ਹੋਇ ਦਇਆਲੁ ਤਾਂ ਭਗਤ ਸੰਗੁ ਪਾਈਐ ॥੯॥

Raiṇ ḏinas kar joṛ sās sās ḏẖi▫ā▫ī▫ai.  Jā āpe ho▫e ḏa▫i▫āl ṯāʼn bẖagaṯ sang pā▫ī▫ai. ||9||

 

We should (dhiaaeeai) pay attention to/live by Divine virtues and commands (rain-i) night and (dinas-u) day, (jorr-i) with joined (kar) hands – in humility.

(Ja) when (aapey = self) the Master is (daiaal-u = compassionate) kind, then we (paaia) find (sang-u) company of (bhagat) the devotees – and live by Naam in their company. 9. 

 

————————————–

 

ਸਲੋਕ ਮ: ੫ ॥ ਬਾਰਿ ਵਿਡਾਨੜੈ ਹੁੰਮਸ ਧੁੰਮਸ ਕੂਕਾ ਪਈਆ ਰਾਹੀ ॥ ਤਉ ਸਹ ਸੇਤੀ ਲਗੜੀ ਡੋਰੀ ਨਾਨਕ ਅਨਦ ਸੇਤੀ ਬਨੁ ਗਾਹੀ ॥੧॥

Salok mėhlā 5.  Bār vidānṛai hummas ḏẖummas kūkā pa▫ī▫ā rāhī.  Ŧa▫o sah seṯī lagṛī dorī Nānak anaḏ seṯī ban gāhī. ||1||

 

Prologue by the fifth Guru. (Viddaanrrai) in the strange (baar-i) jungle (raahee) trail, (hummas dhummas) un-intelligible sounds and (kooka) shrieks (paeeaa) are heard, i.e. with temptations all round in life, one does not know what path to take.

But one whose (ddoree) string is attached, i.e. who has virtues and commands, of – (tau) You (sah-u) the Master – as guide, temptations are overcome, and (ban-u) the world-jungle (gaahee) is crossed (seyti) with (anad) joy, says fifth Nanak. 1.

 

ਮ: ੫ ॥ ਸਚੀ ਬੈਸਕ ਤਿਨ੍ਹ੍ਹਾ ਸੰਗਿ ਜਿਨ ਸੰਗਿ ਜਪੀਐ ਨਾਉ ॥ ਤਿਨ੍ਹ੍ਹ ਸੰਗਿ ਸੰਗੁ ਨ ਕੀਚਈ ਨਾਨਕ ਜਿਨਾ ਆਪਣਾ ਸੁਆਉ ॥੨॥

Mėhlā 5.  Sacẖī baisak ṯinĥā sang jin sang japī▫ai nā▫o.  Ŧinĥ sang sang na kīcẖ▫ī Nānak jinā āpṇā su▫ā▫o. ||2||

 

Prologue by the fifth Guru. (Sachee = true) right (baisak = sitting) company is (sang-i) with (tinha) those in (jin) whose (sang-i) company one (japeeai = remember) becomes aware of (naau) Divine virtues and commands – the guide for life.

Do not (keechaee) keep (sang-u) company (sang-i) company with (tinh) those who have (aapna suaau) self-interest, i.e. who are self-serving, says the fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਾ ਵੇਲਾ ਪਰਵਾਣੁ ਜਿਤੁ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ॥ ਹੋਆ ਸਾਧੂ ਸੰਗੁ ਫਿਰਿ ਦੂਖ ਨ ਤੇਟਿਆ ॥

Pa▫oṛī.  Sā velā parvāṇ jiṯ saṯgur bẖeti▫ā.  Ho▫ā sāḏẖū sang fir ḏūkẖ na ṯeti▫ā.

 

(Paurri) stanza. (Sa) that (veyla = time) moment is (parvaan = approved) blessed (jit-u) when one (bheyttia) finds (satigur-u) the true guru – and takes his guidance.

When (sang-u) company of (saadhoo) the guru (hoaa = happens) is found  (phir-i) then – one keeps away from vices and – is not (teyttia) confronted with (dookh) distress.

 

ਪਾਇਆ ਨਿਹਚਲੁ ਥਾਨੁ ਫਿਰਿ ਗਰਭਿ ਨ ਲੇਟਿਆ ॥ ਨਦਰੀ ਆਇਆ ਇਕੁ ਸਗਲ ਬ੍ਰਹਮੇਟਿਆ ॥

Pā▫i▫ā nihcẖal thān fir garabẖ na leti▫ā.  Naḏrī ā▫i▫ā ik sagal barahmeti▫ā.

 

One (paaia) finds/obtains (nihchal-u = unshakable) the permanent (thaan-u = place) abode – by union with the Creator, and is not (leyttia) put (garabh-i) in a mother’s womb, i.e. is not reborn.

Then, (ik-u) the One (brahmeyttia) Creator (nadree aaiaa) is seen (sagal = all) everywhere, i.e. one experiences the presence of the Master always.

 

ਤਤੁ ਗਿਆਨੁ ਲਾਇ ਧਿਆਨੁ ਦ੍ਰਿਸਟਿ ਸਮੇਟਿਆ ॥ ਸਭੋ ਜਪੀਐ ਜਾਪੁ ਜਿ ਮੁਖਹੁ ਬੋਲੇਟਿਆ ॥

Ŧaṯ gi▫ān lā▫e ḏẖi▫ān ḏarisat sameti▫ā.  Sabẖo japī▫ai jāp jė mukẖahu boleti▫ā.

 

(Dristt-i) the sight (smeyttia) is gathered, i.e. distractions are avoided, (dhiaan-u) attention is focused on (giaan-u) awareness of (tat-u = essence) Divine virtues and commands, as guide for life.

Then (j-i) whatever (sabho) all one (boleyttia = utters) says and does, is deemed to (japeeai) remembering ( (jaap-u = what is to be remembered) Naam/Divine commands.

 

ਹੁਕਮੇ ਬੁਝਿ ਨਿਹਾਲੁ ਸੁਖਿ ਸੁਖੇਟਿਆ ॥ ਪਰਖਿ ਖਜਾਨੈ ਪਾਏ ਸੇ ਬਹੁੜਿ ਨ ਖੋਟਿਆ ॥੧੦॥

Hukme bujẖ nihāl sukẖ sukẖeti▫ā.  Parakẖ kẖajānai pā▫e se bahuṛ na kẖoti▫ā. ||10||

 

One who (bujh-i) understands/obeys (hukmey = will) Divine commands, (nihaal-u) remains happy and (sukh-i sukheyttia) in peace.

Such persons are (parakh-i) tested and then (paaey) taken into (khajaanai) the treasury, i.e. they souls approved for union with the Creator, are not treated (khottia) counterfeit (bahurr-i) again, i.e. are not separated from the Master to be reborn. 10.

 

————————————-

 

ਸਲੋਕੁ ਮ: ੫ ॥ ਵਿਛੋਹੇ ਜੰਬੂਰ ਖਵੇ ਨ ਵੰਞਨਿ ਗਾਖੜੇ ॥ ਜੇ ਸੋ ਧਣੀ ਮਿਲੰਨਿ ਨਾਨਕ ਸੁਖ ਸੰਬੂਹ ਸਚੁ ॥੧॥
Salok mėhlā 5.  Vicẖẖohe jambūr kẖave na vañan gākẖ▫ṛe.  Je so ḏẖaṇī milann Nānak sukẖ sambūh sacẖ. ||1||

 

Prologue by the fifth Guru. The pain of (vichhohey) separation from the Almighty is like (jamboor = tool to pull out nails) pulling skin bit by bit; it is (gaakharrey) hard; the pain (na vanjnan) cannot be (khavey = bear) borne by the seeker.

(Jey) if one (milann-i = joined with) remembers (so = that) the One (dhanee) Master, i.e. lives by Divine virtues and commands, then s/he (sach-u) truly has (sambooh) all (sukh) comforts. 1.

 

Page 521

 

ਮ: ੫ ॥ ਜਿਮੀ ਵਸੰਦੀ ਪਾਣੀਐ ਈਧਣੁ ਰਖੈ ਭਾਹਿ ॥ ਨਾਨਕ ਸੋ ਸਹੁ ਆਹਿ ਜਾ ਕੈ ਆਢਲਿ ਹਭੁ ਕੋ ॥੨॥
Mėhlā 5.  Jimī vasanḏī pāṇī▫ai īḏẖaṇ rakẖai bẖāhi. Nānak so saho āhi jā kai ādẖal habẖ ko. ||2||

 

Prologue by the fifth Guru. (Jimee) land (vasandee) exists surrounded (paaneeai) by water, while (eedhan) fuel (rakhai) keeps (bhaah-i) fire in it.

Similarly, within us (aah-i) is present (so = that) the (sah-u) Master (ja kai) with whose (aaddhal-i) support (habh-u ko) everything exists, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਤੇਰੇ ਕੀਤੇ ਕੰਮ ਤੁਧੈ ਹੀ ਗੋਚਰੇ ॥ ਸੋਈ ਵਰਤੈ ਜਗਿ ਜਿ ਕੀਆ ਤੁਧੁ ਧੁਰੇ ॥

Pa▫oṛī.  Ŧere kīṯe kamm ṯuḏẖai hī gocẖre.  So▫ī varṯai jag jė kī▫ā ṯuḏẖ ḏẖure.

 

(Pauri) stanza. O Almighty, the (ka’mm = work) jobs) functions (keetey) performed (teyrey = your) by You (gochrey = dependent) can be performed (tudhai hi) only by You.

(J-i) what (keeaa) is done by (tudh-u) You (dhurey) the origin, (soee) that alone (vartai) happens (jag-i) in the world.

 

ਬਿਸਮੁ ਭਏ ਬਿਸਮਾਦ ਦੇਖਿ ਕੁਦਰਤਿ ਤੇਰੀਆ ॥ ਸਰਣਿ ਪਰੇ ਤੇਰੀ ਦਾਸ ਕਰਿ ਗਤਿ ਹੋਇ ਮੇਰੀਆ ॥

Bisam bẖa▫e bismāḏ ḏekẖ kuḏraṯ ṯerī▫ā.  Saraṇ pare ṯerī ḏās kar gaṯ ho▫e merī▫ā.

 

One is (bisam bhaey) awe-struck (deykh-i) seeing (bismaad) Your fascinating (kudrat-i) powers.

I (paree) have placed myself in (teyree) Your (saran-i) sanctuary, please (kar-i = make) accept me as Your (daas) servant so that – I live by Your virtues and commands, and – (gat-i) emancipation (hoey = happens) is achieved (meyreeaa = my) by me – I escape rebirth and unite with You.

 

ਤੇਰੈ ਹਥਿ ਨਿਧਾਨੁ ਭਾਵੈ ਤਿਸੁ ਦੇਹਿ ॥ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ਹਰਿ ਨਾਮੁ ਸੇਇ ਲੇਹਿ ॥

Ŧerai hath niḏẖān bẖāvai ṯis ḏėh. Jis no ho▫e ḏa▫i▫āl har nām se▫e lehi.

 

(Nidhaan-u) the treasure – power to grant awareness of Divine virtues and commands – is (teyrai hath-i) in Your hands, and You (deyh-i) give to (tis-u) that whosoever You (bhaavai) please.

(Sey-i) that person (jis no) to whom You are (daiaal-u) kind (leyh-i) receives (naam-u) awareness of Divine virtues and commands.

 

ਅਗਮ ਅਗੋਚਰ ਬੇਅੰਤ ਅੰਤੁ ਨ ਪਾਈਐ ॥ ਜਿਸ ਨੋ ਹੋਹਿ ਕ੍ਰਿਪਾਲੁ ਸੁ ਨਾਮੁ ਧਿਆਈਐ ॥੧੧॥

Agam agocẖar be▫anṯ anṯ na pā▫ī▫ai.  Jis no hohi kirpāl so nām ḏẖi▫ā▫ī▫ai. ||11||

 

O Almighty, being (agam) physically unreachable and (agochar) not perceived by the senses, Your (ant-u = limits) limits (na paaiai) cannot be found, i.e. You are un-knowable.

(Jis no) one to whom You (hoh-i = be) are (kripaal-u) merciful/kind, (s-u) that person (dhiaaeeai) pays attention to Naam – Your virtues and commands. 11.

 

——————————————

 

Note: In the first Slok, the fifth Guru says, like spoons deliver food but cannot know its taste, similarly rituals do not help in experiencing God. God is experienced by conforming to Divine virtues and commands.

 

ਸਲੋਕ ਮ: ੫ ॥ ਕੜਛੀਆ ਫਿਰੰਨ੍ਹ੍ਹਿ ਸੁਆਉ ਨ ਜਾਣਨ੍ਹ੍ਹਿ ਸੁਞੀਆ ॥ ਸੇਈ ਮੁਖ ਦਿਸੰਨ੍ਹ੍ਹਿ ਨਾਨਕ ਰਤੇ ਪ੍ਰੇਮ ਰਸਿ ॥੧॥

Salok mėhlā 5.  Kaṛ▫cẖẖī▫ā firaʼnniĥ su▫ā▫o na jāṇniĥ suñī▫ā. Se▫ī mukẖ ḏisaʼnniĥ Nānak raṯe parem ras. ||1||

 

Prologue by the fifth Guru. (Karrchheeaa) ladles/spoons (phirannh-i) move – in food, but do not (jaananh-i) know the (suaau) taste (suaau) taste (sunjneea = empty) without eating the food.

Similarly may (sey-ee) only those (mukh) faces (disaannh-i) be seen by me, i.e. I wish to meet those, who are (ratey) imbued with (ras) the elixir of (prem) love – not those who only talk but not practice Naam. 1.

 

ਮ: ੫ ॥ ਖੋਜੀ ਲਧਮੁ ਖੋਜੁ ਛਡੀਆ ਉਜਾੜਿ ॥ ਤੈ ਸਹਿ ਦਿਤੀ ਵਾੜਿ ਨਾਨਕ ਖੇਤੁ ਨ ਛਿਜਈ ॥੨॥

Mėhlā 5.  Kẖojī laḏẖam kẖoj cẖẖadī▫ā ujāṛ. Ŧai sėh ḏiṯī vāṛ Nānak kẖeṯ na cẖẖij▫ī. ||2||

 

Prologue by the fifth Guru. I (khojee) searched for those who (chhaddeeaa ujaarr-i) ruined – my crop and (ladham-u) found (khoj-u = foot-mark) their identity, i.e. with the guru’s guidance one knows the vices that ruin the chances of union with the Creator.

O (sah-i) my Master You (ditee = gave) put (vaarr-i) a fence; (kheyt-u) the agricultural field is not now (chhijaee) harmed, i.e. You enabled me to find the guru who taught me how to resist the vices, says the fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਆਰਾਧਿਹੁ ਸਚਾ ਸੋਇ ਸਭੁ ਕਿਛੁ ਜਿਸੁ ਪਾਸਿ ॥ ਦੁਹਾ ਸਿਰਿਆ ਖਸਮੁ ਆਪਿ ਖਿਨ ਮਹਿ ਕਰੇ ਰਾਸਿ ॥

Pa▫oṛī.  Ārāḏẖihu sacẖā so▫e sabẖ kicẖẖ jis pās.  Ḏuhā siri▫ā kẖasam āp kẖin mėh kare rās.

 

(Paurri) stanza. (Aaraadhih-u = invoke) look only to (soey = that) the (sachaa) eternal Master (paas-i) with (jis-u) whom there is (sabh-u kichh-u) everything, i.e. who is omnipotent and capable of fulfilling all wishes.

(Aap-i = self) the Almighty is (khasam-u) the Master of (duhaa) both (siriaa) ends – here and the hereafter; IT can (karey raas-i) fulfil objective – peace here and union with God in the hereafter – (mah-i) in (khin) a moment – by IT’s command.

 

ਤਿਆਗਹੁ ਸਗਲ ਉਪਾਵ ਤਿਸ ਕੀ ਓਟ ਗਹੁ ॥ ਪਉ ਸਰਣਾਈ ਭਜਿ ਸੁਖੀ ਹੂੰ ਸੁਖ ਲਹੁ ॥

Ŧi▫āgahu sagal upāv ṯis kī ot gahu.  Pa▫o sarṇā▫ī bẖaj sukẖī hūʼn sukẖ lahu.

 

(Tiaagah-u) give up (sagal) all (upaav) efforts/rituals – for attaining union with IT – and instead – (gah-u = hold) seek (tis ki) IT’s (ott) protection from vices which are an impediment to union.

(Bhaj-i pau = run) do not wait to (pau sarnaaee = be in sanctuary) place yourself in care and obedience of the Almighty, and (lah-u) obtain (sukh) joy (sukhee hoo) of all comforts, i.e. permanent peace – by uniting with the Creator.

 

ਕਰਮ ਧਰਮ ਤਤੁ ਗਿਆਨੁ ਸੰਤਾ ਸੰਗੁ ਹੋਇ ॥ ਜਪੀਐ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਬਿਘਨੁ ਨ ਲਗੈ ਕੋਇ ॥

Karam ḏẖaram ṯaṯ gi▫ān sanṯā sang ho▫e.  Japī▫ai amriṯ nām bigẖan na lagai ko▫e.

 

People perform (dharam) religious (karam) rituals to find God, but (giaan-u) awareness of (tat-u = reality/essence) virtues and commands of the Almighty (hoey = happens) is obtained in (sang-u) the company of (santaa) seekers.

When we (japeeai) remember to live by (amrit) the life-giving Naam/Divine commands, then (na koey) no (bighan-u) obstacle (lagai) confronts on the path.

 

ਜਿਸ ਨੋ ਆਪਿ ਦਇਆਲੁ ਤਿਸੁ ਮਨਿ ਵੁਠਿਆ ॥ ਪਾਈਅਨ੍ਹ੍ਹਿ ਸਭਿ ਨਿਧਾਨ ਸਾਹਿਬਿ ਤੁਠਿਆ ॥੧੨॥

Jis no āp ḏa▫i▫āl ṯis man vuṯẖi▫ā.  Pā▫ī▫aniĥ sabẖ niḏẖān sāhib ṯuṯẖi▫ā. ||12||

 

(Jis no) one to whom (aap-i = self) the Almighty is (daiaal-u = compassionate) kind, IT (vutthiaa) dwells/is discovered (maani) in the mind by (tis-u) that person.

And (sabh-i) all (nidhaan) treasures (paaeean-i) are obtained when (sahib) the Master (tutthiaa) is pleased, i.e. awareness of Divine virtues and commands which leads to union with the Creator is obtained by Divine grace. 12.

 

————————————————–

 

Note: The human soul aims to find the Almighty, the only One. This is achieved with Guru’s guidance and Divine grace. This is the subject of this thirteenth Paurri of Goojri Ki Vaar M: 5 and the two (Sloks) prologues preceding it.

 

ਸਲੋਕ ਮ: ੫ ॥ ਲਧਮੁ ਲਭਣਹਾਰੁ ਕਰਮੁ ਕਰੰਦੋ ਮਾ ਪਿਰੀ ॥ ਇਕੋ ਸਿਰਜਣਹਾਰੁ ਨਾਨਕ ਬਿਆ ਨ ਪਸੀਐ ॥੧॥

Salok mėhlā 5.  Laḏẖam labẖaṇhār karam karanḏo mā pirī.  Iko sirjaṇhār Nānak bi▫ā na pasī▫ai. ||1||

 

Prologue by the fifth Guru. The Almighty (labhanhaar-u = worth searching) should be searched within and (ladham-u) is found when IT, (ma piree) my beloved (karando) bestows (karam-u) Divine grace.

There is (iko) only One (sirjanhaar-u) Creator; we should not (paseeai = see) look to (biaa) another, says the fifth Nanak. 1.

 

ਮ: ੫ ॥ ਪਾਪੜਿਆ ਪਛਾੜਿ ਬਾਣੁ ਸਚਾਵਾ ਸੰਨ੍ਹ੍ਹਿ ਕੈ ॥ ਗੁਰ ਮੰਤ੍ਰੜਾ ਚਿਤਾਰਿ ਨਾਨਕ ਦੁਖੁ ਨ ਥੀਵਈ ॥੨॥

Mėhlā 5.  Pāpṛi▫ā pacẖẖāṛ bāṇ sacẖāvā saʼnniĥ kai.  Gur manṯaṛā cẖiṯār Nānak ḏukẖ na thīv▫ī. ||2||

 

Prologue by the fifth Guru. (Sannh-i kai) pull and release (baan-i) the arrow (sachaava = of truth) of virtues and (pachaarr-i) drop dead (paprriaa) the wrongdoings, i.e. learn to live by Divine virtues and commands to banish vices from life.

Remember, (dukh-u) distress does not (theevaee = happen) afflict when (mantr-rra/mantr) teachings of the guru are (chitaar-i) kept in mind, says the fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਵਾਹੁ ਵਾਹੁ ਸਿਰਜਣਹਾਰ ਪਾਈਅਨੁ ਠਾਢਿ ਆਪਿ ॥ ਜੀਅ ਜੰਤ ਮਿਹਰਵਾਨੁ ਤਿਸ ਨੋ ਸਦਾ ਜਾਪਿ ॥

Pa▫oṛī.  vāhu vāhu sirjaṇhār pā▫ī▫an ṯẖādẖ āp.  Jī▫a janṯ miharvān ṯis no saḏā jāp.

 

(Paurri) stanza. (Vaah-u vaah-u = you are great) glory be to (sirjanhaar) the Creator who (paaeean-u = puts) grants (tthaaddh-i – coolness) peace of mind (aap-i) IT-self. 

IT is (miharvaan-u) kind to (jeea jant) the creatures; let us (sadaa) ever (jaap-i) remember/obey (tis no = that) IT.

 

ਦਇਆ ਧਾਰੀ ਸਮਰਥਿ ਚੁਕੇ ਬਿਲ ਬਿਲਾਪ ॥ ਨਠੇ ਤਾਪ ਦੁਖ ਰੋਗ ਪੂਰੇ ਗੁਰ ਪ੍ਰਤਾਪਿ ॥

Ḏa▫i▫ā ḏẖārī samrath cẖuke bil bilāp.  Naṯẖe ṯāp ḏukẖ rog pūre gur parṯāp.

 

When (samrath-i) the Omnipotent Master (daiaa dhaaree) bestows kindness, all (bil bilaap) moaning due to pain (chukey) ends.

This happens because (taap-u = fever) afflictions, (dukh) distress and (rog) ailments (natthey = run) leave, (prataap-i = with majesty) with living by grace/guidance of (poor-e) the perfect guru.

 

ਕੀਤੀਅਨੁ ਆਪਣੀ ਰਖ ਗਰੀਬ ਨਿਵਾਜਿ ਥਾਪਿ ॥ ਆਪੇ ਲਇਅਨੁ ਛਡਾਇ ਬੰਧਨ ਸਗਲ ਕਾਪਿ ॥

Kīṯī▫an āpṇī rakẖ garīb nivāj thāp.  Āpe la▫i▫an cẖẖadā▫e banḏẖan sagal kāp.

 

The Almighty (nivaaj-i) the bestower of honour to (gareeb) the humble, (keeteean-u) provides (aapni = own) IT’s (rakh) protection and (thaap-i) installs, i.e. one humbly living by Divine virtues and commands receives honour from the Master.

(Aapey = self) the Master (kaap-i = cuts) breaks (sagal) all (bandhan = shackles) bondages to vices in the world-play and (laiaan-u chhaddaaey = gets freed) delivers from them.

 

ਤਿਸਨ ਬੁਝੀ ਆਸ ਪੁੰਨੀ ਮਨ ਸੰਤੋਖਿ ਧ੍ਰਾਪਿ ॥ ਵਡੀ ਹੂੰ ਵਡਾ ਅਪਾਰ ਖਸਮੁ ਜਿਸੁ ਲੇਪੁ ਨ ਪੁੰਨਿ ਪਾਪਿ ॥੧੩॥

Ŧisan bujẖī ās punnī man sanṯokẖ ḏẖarāp. vadī hūʼn vadā apār kẖasam jis lep na punn pāp. ||13||

 

One who receives Divine grace, his/her fire of (tisan/trisna) craving 

(bujhee) is extinguished, and (aas) wishes are (punnee) fulfilled; one feels (santokh-i) contented and (dhraap-i) satisfied.

(Khasam-u) the Master is (vaddaa) greater (hoo-n) than 

(vaddaa) the greatest; is (apaar) infinite, and (jis-u) who is not (leyp-u = coating) touched by (pun-i) good deeds or (paap) wrong-doings – God transcends all this. 13.