SGGS pp 707-709, Jaitsri Vaar M: 5, Paurris 9-15.

 

ਸਲੋਕ ॥ ਬਸੰਤਿ ਸ੍ਵਰਗ ਲੋਕਹ ਜਿਤਤੇ ਪ੍ਰਿਥਵੀ ਨਵ ਖੰਡਣਹ ॥ ਬਿਸਰੰਤ ਹਰਿ ਗੋਪਾਲਹ ਨਾਨਕ ਤੇ ਪ੍ਰਾਣੀ ਉਦਿਆਨ ਭਰਮਣਹ ॥੧॥

Salok.  Basanṯ savarag lokah jiṯṯe parithvī nav kẖandṇah.  Bisranṯ har gopālah Nānak ṯe parāṇī uḏi▫ān bẖaramṇėh. ||1||

 

(Slok) prologue. If someone (jitatey) conquers (nav = nine, khanddanah = parts of the earth) the whole world and (basant-i) lives (svarg = heaven, lokah = habitat) with all comforts.

But, (bisrant-i) forgets (har-i) the Almighty (gopaalah) Sustainor of the world, (tey) that (praanee) person (bharmtah) wanders (udiaan = jungle) in wilderness, i.e. remains directionless in life, and cannot attain union with the Creator which is the opportunity in human birth, says fifth Nanak. 1.

 

ਕਉਤਕ ਕੋਡ ਤਮਾਸਿਆ ਚਿਤਿ ਨ ਆਵਸੁ ਨਾਉ ॥ ਨਾਨਕ ਕੋੜੀ ਨਰਕ ਬਰਾਬਰੇ ਉਜੜੁ ਸੋਈ ਥਾਉ ॥੨॥

Ka▫uṯak kod ṯamāsi▫ā cẖiṯ na āvas nā▫o.  Nānak koṛī narak barābare ujaṛ so▫ī thā▫o. ||2||

 

If someone enjoys (kodd/crore = ten million) countless (kautak) plays and (tamaasia) fun but (naau) virtues and commands of the Almighty do not (aavas-u) come to his/her (chit-i) consciousness, i.e. s/he ignores the Creator who gave all these.

(Soi) that (thaau) place where s/he is, is (ujarr-u) deserted – s/he is devoid of virtues; his/her state is (braabrey = equal) like being in (korri/crore) countless (narak) hells, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਮਹਾ ਭਇਆਨ ਉਦਿਆਨ ਨਗਰ ਕਰਿ ਮਾਨਿਆ ॥

Pa▫oṛī.  Mahā bẖa▫i▫ān uḏi▫ān nagar kar māni▫ā.

 

(Paurri) stanza. One is in (maha) a greatly (bhaiaan) terrifying (udiaan) jungle but (kar-i mania) considers/thinks it is (nagar) a city, i.e. one engrossed in pleasures of the world-play is restless, but thinks s/he is satisfied.

 

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ਝੂਠ ਸਮਗ੍ਰੀ ਪੇਖਿ ਸਚੁ ਕਰਿ ਜਾਨਿਆ ॥ ਕਾਮ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਫਿਰਹਿ ਦੇਵਾਨਿਆ ॥

Jẖūṯẖ samagrī pekẖ sacẖ kar jāni▫ā.  Kām kroḏẖ ahaʼnkār firėh ḏevāni▫ā.

 

S/he (peykh-i) sees (jhootth = false) impermanent (smagree = items) possessions but (kar-i jaania) thinks they are (sach-u = true) permanent.

S/he (phirah-i = wanders) is (deyaania) mad with (kaam) lust and (krodh) wrath, i.e. runs after desires and gets angry for any impediments.

 

ਸਿਰਿ ਲਗਾ ਜਮ ਡੰਡੁ ਤਾ ਪਛੁਤਾਨਿਆ ॥ ਬਿਨੁ ਪੂਰੇ ਗੁਰਦੇਵ ਫਿਰੈ ਸੈਤਾਨਿਆ ॥੯॥

Sir lagā jam dand ṯā pacẖẖuṯāni▫ā.  Bin pūre gurḏev firai saiṯāni▫ā. ||9||

 

But, when deeds are evaluated and s/he (lagaa) gets hit (sir-i) on the head with (ddandd-u) rod/punishment of (jam) Divine justice, (ta) then s/he (pachhutaania) repents.

One who (bin-u = without) does not obey (poorey) the perfect guru – to remember the Almighty -(phirai = wanders) acts like (saitaan) the devil. 9.

 

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Note: The message of this tenth Paurri of Jaitsri Ki Vaar and the two (sloks) prologues by the fifth Guru preceding it, is that the Creator gives us status, good looks, wealth and so on, we get attached to them and  forget the Almighty. One thinks the status, wealth or lineage will count in the hereafter, like it does in the world. However, nothing except obedience to the Almighty ultimately counts. One should be conscious of it in order to have comfort here and in the hereafter.

 

Note: All except two of the twenty-two Vaars in SGGS have both Sloks and Paurris. At the time of compilation of AGGS the fifth Guru had placed matching Sloks before the Paurris. However, in Vaars of the fifth Guru the Sloks are also his. A characteristic of Jaitsri Ki Vaar is that all the Sloks and Paurris have exactly the same message as may be seen in this case. An additional characteristic of this Vaar is that all Paurris have only two Sloks preceding them. The first Slok is in Saadh Bhashaa, the second is in Lehndi or Southern Punjabi and the Paurri in mainstream Punjabi.

 

ਸਲੋਕ ॥ ਰਾਜ ਕਪਟੰ ਰੂਪ ਕਪਟੰ ਧਨ ਕਪਟੰ ਕੁਲ ਗਰਬਤਹ ॥ ਸੰਚੰਤਿ ਬਿਖਿਆ ਛਲੰ ਛਿਦ੍ਰੰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਸੰਗਿ ਨ ਚਾਲਤੇ ॥੧॥

Salok.  Rāj kaptaʼn rūp kaptaʼn ḏẖan kaptaʼn kul garabṯėh.  Saʼncẖanṯ bikẖi▫ā cẖẖalaʼn cẖẖiḏaraʼn Nānak bin har sang na cẖālṯe. ||1||

 

(Slok) prologue: (Raaj = kingdom) authority, (roop = looks) physical beauty or strength, (dhan) wealth and (garabtah) pride in (kul) lineage are all (kaptta’n) deceptive – one gets obsessed with them and forgets the Almighty, but they do not last forever, and cause repentance later.

One (sanchant-i) amasses (bikhiaa) transitory wealth by (chhala’n) deceit and (chhidra’n = holes/faults) wrongdoings, but should realise that nothing (bin-u) except (har-i) the Almighty (chaaltey) goes (sang-i) with the soul, i.e. nothing except emulation of virtues and obedience to commands of in life helps in the hereafter, says fifth Nanak. 1.

 

ਪੇਖੰਦੜੋ ਕੀ ਭੁਲੁ ਤੁੰਮਾ ਦਿਸਮੁ ਸੋਹਣਾ ॥ ਅਢੁ ਨ ਲਹੰਦੜੋ ਮੁਲੁ ਨਾਨਕ ਸਾਥਿ ਨ ਜੁਲਈ ਮਾਇਆ ॥੨॥

Pekẖanḏ▫ṛo kī bẖul ṯummā ḏisam sohṇā.  Adẖ na lahanḏ▫ṛo mul Nānak sāth na jul▫ī mā▫i▫ā. ||2||

 

(Peykhandrro = seen) looks can be (bhul-u = wrong) misleading; Tumma, a bitter fruit (disam-u) looks (sohnaa = beautiful) good – looks like a melon and is tempting.

However, it (lahandrro) fetches not even (addh) a pittance if sold – and is bitter to eat; similarly possession of (maaiaa) wealth is tempting but does not (julaee) go (saath-i) with the soul, i.e. has no value after death, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲੈ ਸੋ ਕਿਉ ਸੰਜੀਐ ॥ ਤਿਸ ਕਾ ਕਹੁ ਕਿਆ ਜਤਨੁ ਜਿਸ ਤੇ ਵੰਜੀਐ ॥

Pa▫oṛī.  Cẖalḏi▫ā nāl na cẖalai so ki▫o sanjī▫ai.  Ŧis kā kaho ki▫ā jaṯan jis ṯe vanjī▫ai.

 

(Paurri) stanza: (Kio) why (sanjeeai) amass (so) that wealth which does not (chalai) go (naal-i) with the soul when (chaldiaa) departing?

(Kah-u) tell me, (kiaa) what use is (jatan-u) the effort (tis ka) for that wealth or attachment to relatives, (tey) from (jis) which we are (vanjeeai) to go away, i.e. which will be left behind on death?

 

ਹਰਿ ਬਿਸਰਿਐ ਕਿਉ ਤ੍ਰਿਪਤਾਵੈ ਨਾ ਮਨੁ ਰੰਜੀਐ ॥ ਪ੍ਰਭੂ ਛੋਡਿ ਅਨ ਲਾਗੈ ਨਰਕਿ ਸਮੰਜੀਐ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਨਾਨਕ ਭਉ ਭੰਜੀਐ ॥੧੦॥

Har bisri▫ai ki▫o ṯaripṯāvai nā man ranjī▫ai.  Parabẖū cẖẖod an lāgai narak samanjī▫ai.  Hohu kirpāl ḏa▫i▫āl Nānak bẖa▫o bẖanjī▫ai. ||10||

 

The mind (kio = how?) cannot (triptaavai = satiated) be at peace when it (bisriai) forgets (har-i) the Almighty and chases desires; (man-u) the mind cannot (ranjeeai/manoranjan = entertained) have joy except by finding the Almighty within – and being at peace.

One who (chhodd-i) forsakes (prabhoo) the Almighty, i.e. ignores instructions given by the Almighty to the soul – and (laagai = attaches) engages in (an) other – pursuits of transitory gains and pleasures – s/he (samanjeeai = merges) is put (narak-i) in hell, i.e. remains restless in life, and is put in cycles of births and deaths at the end of life.

O (kripaal) merciful Almighty, please (hoh-u) be (daiaal) kind – to enable to live by Naam -, and (bhanjeeai = break) end my coming to (bhau/bhav) the world, i.e. being born again, says fifth Nanak. 10.

 

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ਸਲੋਕ ॥ ਨਚ ਰਾਜ ਸੁਖ ਮਿਸਟੰ ਨਚ ਭੋਗ ਰਸ ਮਿਸਟੰ ਨਚ ਮਿਸਟੰ ਸੁਖ ਮਾਇਆ ॥ ਮਿਸਟੰ ਸਾਧਸੰਗਿ ਹਰਿ ਨਾਨਕ ਦਾਸ ਮਿਸਟੰ ਪ੍ਰਭ ਦਰਸਨੰ ॥੧॥

Salok.  Nacẖ rāj sukẖ mistaʼn nacẖ bẖog ras mistaʼn nacẖ mistaʼn sukẖ mā▫i▫ā.  Mistaʼn sāḏẖsang har Nānak ḏās mistaʼn parabẖ ḏarsanaʼn. ||1||

 

(Slok) prologue. (Nach) neither (sukh) pleasure of (raaj) kingdom, (nach) nor (bhog) enjoying (ras-u) objects of pleasure, nor (sukh) comforts of (maaiaa) wealth are (mistta’n = sweet) satisfying – for the mind, because one wants more and more of them.

Praising virtues of (har-i) the Almighty (saadhsang-i) in holy congregation is (mistta’n) sweet; (daas = servant) a seeker is (mistta’n) satisfied (darsana’n = sight) by finding (prabh) the Master, says fifth Nanak. 1.

 

ਲਗੜਾ ਸੋ ਨੇਹੁ ਮੰਨ ਮਝਾਹੂ ਰਤਿਆ ॥ ਵਿਧੜੋ ਸਚ ਥੋਕਿ ਨਾਨਕ ਮਿਠੜਾ ਸੋ ਧਣੀ ॥੨॥

Lagṛā so nehu man majẖāhū raṯi▫ā.  viḏẖ▫ṛo sacẖ thok Nānak miṯẖ▫ṛā so ḏẖaṇī. ||2||

 

I (lagrraa) have developed (so) such (neyhu) love that has (ratiaa) imbued (mann) the mind with love of God (majhaahoo) within.

 (Thok-i = substance) virtues of (sach) the Eternal (vidhrro = pierced) fascinate me; I find (so = that) the One (dhani) Master (mitthrraa = sweet) lovable, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਬਿਨੁ ਕਛੂ ਨ ਲਾਗਈ ਭਗਤਨ ਕਉ ਮੀਠਾ ॥ ਆਨ ਸੁਆਦ ਸਭਿ ਫੀਕਿਆ ਕਰਿ ਨਿਰਨਉ ਡੀਠਾ ॥

Pa▫oṛī.  Har bin kacẖẖū na lāg▫ī bẖagṯan ka▫o mīṯẖā.  Ān su▫āḏ sabẖ fīki▫ā kar nirna▫o dīṯẖā.

 

(Paurri) stanza. (Bhagtan) the devotees (laagaee = seems) find (kachhoo na) nothing (meetthaa = sweet) agreeable (bin-u) except living by virtues of (har-i) the Almighty, i.e. they do not worship gods/goddesses or engage in rituals.

They have (ddeetthaa = seen) experienced and (kar-i nirnau) decided that (sabh-i) all (aan) other (suaad = taste) pursuits are (pheekiaa) insipid, i.e. are of no use to find the Master.

 

ਅਗਿਆਨੁ ਭਰਮੁ ਦੁਖੁ ਕਟਿਆ ਗੁਰ ਭਏ ਬਸੀਠਾ ॥ ਚਰਨ ਕਮਲ ਮਨੁ ਬੇਧਿਆ ਜਿਉ ਰੰਗੁ ਮਜੀਠਾ ॥ ਜੀਉ ਪ੍ਰਾਣ ਤਨੁ ਮਨੁ ਪ੍ਰਭੂ ਬਿਨਸੇ ਸਭਿ ਝੂਠਾ ॥੧੧॥

Agi▫ān bẖaram ḏukẖ kati▫ā gur bẖa▫e basīṯẖā.  Cẖaran kamal man beḏẖi▫ā ji▫o rang majīṯẖā.  Jī▫o parāṇ ṯan man parabẖū binse sabẖ jẖūṯẖā. ||11||

 

(Agiaan) ignorance and (bharam) delusion about the Almighty, as well as (dukh-u) pain of not being able to connect with IT (kattiaa) end when (gur) the guru (bhaey) is (baseetthaa) the go-between, i.e. awareness and love for the Master come with the guru’s guidance.

(Kamal = lotus, charan = feet) commands of the Almighty (beydhiaa = pierce) fascinate the mind (jio) like (majeetthaa)  the root of Majeetth gives fast red (rang-u) colour to cloth – the epitome of love.

Realizing that (sabh-i) all others are (jhootthaa = false) impermanent and shall (binsey) perish, I have dedicated my (jeeo) soul, (praan) life, (tan-u) body and (man-u) mind, i.e. my total being, to (prabhoo) the Almighty. 11.

 

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Note: This twelfth Paurri of Jaitsri Ki Vaar M: 5, is preceded by two Sloks or prologues also by the fifth Guru. A defining feature of this Vaar is that all its Paurris have the first Slok in Sant Bhasha/languge, the second Slok in Lahdi/southern Punjabi language and the Paurri in mainstream Punjabi. All the three have the same message, as may be seen in this case.

 

ਸਲੋਕ ॥ ਤਿਅਕਤ ਜਲੰ ਨਹ ਜੀਵ ਮੀਨੰ ਨਹ ਤਿਆਗਿ ਚਾਤ੍ਰਿਕ ਮੇਘ ਮੰਡਲਹ ॥ ਬਾਣ ਬੇਧੰਚ ਕੁਰੰਕ ਨਾਦੰ ਅਲਿ ਬੰਧਨ ਕੁਸਮ ਬਾਸਨਹ ॥ ਚਰਨ ਕਮਲ ਰਚੰਤਿ ਸੰਤਹ ਨਾਨਕ ਆਨ ਨ ਰੁਚਤੇ ॥੧॥

Salok.  Ŧi▫akaṯ jalaʼn nah jīv mīnaʼn nah ṯi▫āg cẖāṯrik megẖ mandlah.  Bāṇ beḏẖancẖ kurank nāḏaʼn al banḏẖan kusam bāsnah.  Cẖaran kamal racẖanṯ sanṯėh Nānak ān na rucẖṯe. ||1||

 

(Slok) prologue. (Meena’n) the fish cannot (jeev) survive if it (tiaakat) leaves (jala’n) water; (chaatrik) the rain bird (nah) does not (tiaag-i) leave (manddlah = collection of) the place which has (meygh) clouds – hoping for rain.

(Kurank) the deer (beydhanch = pierced) gets hit by the hunter’s (baan) arrow as it runs to where (naada’n) music plays for catching it; (al-i) the bumble-bee loves (baasnah) fragrance of (kusam) the flower and gets itself (bandhan) bound when the flower closes.

Similarly, (santah = saints) the seekers (rachant-i) remain absorbed in (charan kamal = lotus feet) virtues and commands of the Almighty, and are not (ruchtey) impressed by (aan) other things, says fifth Nanak. 1.

 

ਮੁਖੁ ਡੇਖਾਊ ਪਲਕ ਛਡਿ ਆਨ ਨ ਡੇਊ ਚਿਤੁ ॥ ਜੀਵਣ ਸੰਗਮੁ ਤਿਸੁ ਧਣੀ ਹਰਿ ਨਾਨਕ ਸੰਤਾਂ ਮਿਤੁ ॥੨॥

Mukẖ dekẖā▫ū palak cẖẖad ān na de▫ū cẖiṯ.  Jīvaṇ sangam ṯis ḏẖaṇī har Nānak sanṯāʼn miṯ. ||2|| `

 

O Almighty, should You (ddeykhaaoo) show me Your (mukh-u) face, i.e. I experience You within, (palak) for a moment, I will not (chhadd-i = leave) take my (chit-u) mind off You (ddeyoo = give) for (aan) anything else.

My (jeevan) life lies in (sangam = confluence) being with (tas-u = that) You, (dhanee) the Master, and (mit-u) friend of (santaa) the seekers, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਉ ਮਛੁਲੀ ਬਿਨੁ ਪਾਣੀਐ ਕਿਉ ਜੀਵਣੁ ਪਾਵੈ ॥ ਬੂੰਦ ਵਿਹੂਣਾ ਚਾਤ੍ਰਿਕੋ ਕਿਉ ਕਰਿ ਤ੍ਰਿਪਤਾਵੈ ॥ ਨਾਦ ਕੁਰੰਕਹਿ ਬੇਧਿਆ ਸਨਮੁਖ ਉਠਿ ਧਾਵੈ ॥

Pa▫oṛī.  Ji▫o macẖẖulī bin pāṇī▫ai ki▫o jīvaṇ pāvai.  Būnḏ vihūṇā cẖāṯriko ki▫o kar ṯaripṯāvai.  Nāḏ kuraʼnkėh beḏẖi▫ā sanmukẖ uṯẖ ḏẖāvai.

 

(Paurri) stanza. (Jio) like (machhuli) the fish (kio = how?) cannot (jeevan paavai = have life) survive (bin-u) without (paaneeai) water.

(Chaatriko) the rain bird (kio kar-i = how?) is not (triptaavai) be satiated (vihoona) without receiving (boond = drop) the raindrop into its mouth.

(Kurankah) the deer is (beydhiaa = pierced) attracted by (naad) music and (utth-i) gets up to (dhaavai) run (sanmukh = facing) in the direction where the music comes from.

 

ਭਵਰੁ ਲੋਭੀ ਕੁਸਮ ਬਾਸੁ ਕਾ ਮਿਲਿ ਆਪੁ ਬੰਧਾਵੈ ॥ ਤਿਉ ਸੰਤ ਜਨਾ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਦੇਖਿ ਦਰਸੁ ਅਘਾਵੈ ॥੧੨॥

Bẖavar lobẖī kusam bās kā mil āp banḏẖāvai.  Ŧi▫o sanṯ janā har parīṯ hai ḏekẖ ḏaras agẖāvai. ||12||

 

(Bhavar-u) the bumblebee is (lobhi ka) attracted by (baas-u) fragrance (ka) of (kusam) the flower; it (mil-i = meeting) gets into the flower and has (aap-u) itself (bandhaavai) bound – when the flower closes.

(Tio) similarly, (sant janaa) the seekers have (preet-i) affection for (har-i) the Almighty and (aghaavai = satisfied) are happy (deykh-i) seeing Divine (daras-u) vision, i.e. to experience the Almighty within. 12.

 

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ਸਲੋਕ ॥ ਚਿਤਵੰਤਿ ਚਰਨ ਕਮਲੰ ਸਾਸਿ ਸਾਸਿ ਅਰਾਧਨਹ ॥ ਨਹ ਬਿਸਰੰਤਿ ਨਾਮ ਅਚੁਤ ਨਾਨਕ ਆਸ ਪੂਰਨ ਪਰਮੇਸੁਰਹ ॥੧॥

Salok.  Cẖiṯvanṯ cẖaran kamlaʼn sās sās arāḏẖnėh.  Nah bisranṯ nām acẖuṯ Nānak ās pūran parmesurėh. ||1||

 

(Slok) prologue. The seekers are (chitvant-i) think of (charan = feet, kamla’n = lotus) commands of the Almighty and (araadhnah) invoke IT (saas-isaas-i = every breath) every moment.

They do not (bisrant-i) forget (achut = imperishable) the Eternal (naam) virtues and commands of (parmeysurah) the Supreme Master who (poornah) fulfils all (aas) wishes, i.e. reveals IT-self to them, says fifth Nanak. 1.

 

ਸੀਤੜਾ ਮੰਨ ਮੰਝਾਹਿ ਪਲਕ ਨ ਥੀਵੈ ਬਾਹਰਾ ॥ ਨਾਨਕ ਆਸੜੀ ਨਿਬਾਹਿ ਸਦਾ ਪੇਖੰਦੋ ਸਚੁ ਧਣੀ ॥੨॥

Sīṯ▫ṛā man manjẖāhi palak na thīvai bāhrā.  Nānak āsṛī nibāhi saḏā pekẖanḏo sacẖ ḏẖaṇī. ||2||

 

The Almighty is (seetrraa) stitched/enshrined (manjhaah-i) in their (ma’nn) mind, and never (theevai = be) goes (baahra) outside, i.e. is not forgotten, (palak) even for a moment.

His/her (aasrree) wish to (sadaa) ever (peykhando) see (sach-u) the Eternal (dhani) Master within, is (nibaah-i) fulfilled, says fifth Nanak. 2. 

 

ਪਉੜੀ ॥ ਆਸਾਵੰਤੀ ਆਸ ਗੁਸਾਈ ਪੂਰੀਐ ॥ ਮਿਲਿ ਗੋਪਾਲ ਗੋਬਿੰਦ ਨ ਕਬਹੂ ਝੂਰੀਐ ॥ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਚਾਉ ਲਹਿ ਜਾਹਿ ਵਿਸੂਰੀਐ ॥

Pa▫oṛī.  Āsāvanṯī ās gusā▫ī pūrī▫ai.  Mil gopāl gobinḏ na kabhū jẖūrī▫ai.  Ḏeh ḏaras man cẖā▫o lėh jāhi visūrī▫ai.

 

(Paurri) stanza. (Gusaaee) Master of the universe (pooreeai) fulfils (aas) expectation of (aasavantee = expectant) the seekers.

One who (mil-i) finds (gobind) the Master and (gopaal) Sustainor of the universe, (kabahoo na) never has (jhooreeai) anxiety, i.e. nothing is left to obtain.

I have (chaau) longing (man-i) in the mind, please (deyh-u = give) grant Your (daras-u) vision so that (visooreeai) sorrow – of being separated from You -, (lah-i jaaey = is removed) ends.

 

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ਹੋਇ ਪਵਿਤ੍ਰ ਸਰੀਰੁ ਚਰਨਾ ਧੂਰੀਐ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰਦੇਵ ਸਦਾ ਹਜੂਰੀਐ ॥੧੩॥

Ho▫e paviṯar sarīr cẖarnā ḏẖūrī▫ai.  Pārbarahm gurḏev saḏā hajūrī▫ai. ||13||

 

My (sareer-u = body) being (hoey) is (pavitr) purified by (ddhooreeai) the dust of Your (charna) feet, i.e. by submitting to Your commands;

 May I ever see You (hajooreeai) present with me, o (paarbrahm) Supreme Being (gurdeyv = enlightener guru) whose virtues and commands are the guide for life. 13.

 

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ਸਲੋਕ ॥ ਰਸਨਾ ਉਚਰੰਤਿ ਨਾਮੰ ਸ੍ਰਵਣੰ ਸੁਨੰਤਿ ਸਬਦ ਅੰਮ੍ਰਿਤਹ ॥ ਨਾਨਕ ਤਿਨ ਸਦ ਬਲਿਹਾਰੰ ਜਿਨਾ ਧਿਆਨੁ ਪਾਰਬ੍ਰਹਮਣਹ ॥੧॥

Salok.  Rasnā ucẖranṯ nāmaʼn sarvaṇaʼn sunanṯ sabaḏ amriṯah.  Nānak ṯin saḏ balihāraʼn jinā ḏẖi▫ān pārbrahmaṇėh. ||1||

 

(Slok) prologue. Those who (uchra’nt-i = utter) recount (naama’n) Divine virtues and commands with (rasna) the tongue and (sunant-i) listen to these (amritah) life-giving (sabad) words.

I (sad) ever (balihaara’n = am sacrifice) adore (tin) those (jinaa) who fix (dhiaan-u) attention to virtues and commands of (paarbrahmnah) the Supreme Being, says fifth Nanak. 1.

 

ਹਭਿ ਕੂੜਾਵੇ ਕੰਮ ਇਕਸੁ ਸਾਈ ਬਾਹਰੇ ॥ ਨਾਨਕ ਸੇਈ ਧੰਨੁ ਜਿਨਾ ਪਿਰਹੜੀ ਸਚ ਸਿਉ ॥੨॥

Habẖ kūṛāve kamm ikas sā▫ī bāhre.  Nānak se▫ī ḏẖan jinā pirhaṛī sacẖ si▫o. ||2||

 

(Habh-i) all (kamm = jobs) pursuits (baaharey) except as commanded by (ikas-u) the One (saaee) Master are (koorraavey = false) fruitless.

(Seyee) those who have (pirharree) affection (sio) for, i.e. emulate virtues of, (sach-u) the Eternal, are (dhann-u) blessed, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਦ ਬਲਿਹਾਰੀ ਤਿਨਾ ਜਿ ਸੁਨਤੇ ਹਰਿ ਕਥਾ ॥ ਪੂਰੇ ਤੇ ਪਰਧਾਨ ਨਿਵਾਵਹਿ ਪ੍ਰਭ ਮਥਾ ॥ ਹਰਿ ਜਸੁ ਲਿਖਹਿ ਬੇਅੰਤ ਸੋਹਹਿ ਸੇ ਹਥਾ ॥

Pa▫oṛī.  Saḏ balihārī ṯinā jė sunṯe har kathā.  Pūre ṯe parḏẖān nivāvėh parabẖ mathā.  Har jas likẖėh be▫anṯ sohėh se hathā.

 

(Paurri) stanza. I (sad) ever (balihaaree = am sacrifice) adore (tina) those who (suntey) listen to (kathaa) discourse on commands of (har-i) the Almighty – and obey them.

 Those who (nivaavah-i) bow (mathaa) their foreheads/heads, i.e. submit to commands of (prabh) the Almighty, (tey) they are (poorey) perfect (pardhaan) leaders, i.e. are a good example to follow.

(Sey) those persons whose (hathaa) hands (likhah-i) write (beyant) the infinite (jas-u = praise) virtues of (har-i) the Almighty, (sohah-i) are praise-worthy.

 

ਚਰਨ ਪੁਨੀਤ ਪਵਿਤ੍ਰ ਚਾਲਹਿ ਪ੍ਰਭ ਪਥਾ ॥ ਸੰਤਾਂ ਸੰਗਿ ਉਧਾਰੁ ਸਗਲਾ ਦੁਖੁ ਲਥਾ ॥੧੪॥

Cẖaran punīṯ paviṯar cẖālėh parabẖ pathā.  Sanṯāʼn sang uḏẖār saglā ḏukẖ lathā. ||14||

 

(Charan) feet which (chaalah-i) walk on (patha) the path of (prabh) the Almighty are (puneet, pavitr) pious, i.e. those who live in obedience to commands of the Almighty are purified.

 (Udhaar-u) protection from, i.e. being able to overcome vices comes by (sang-i) in company of (santaa) the seekers, and one does all the above things by following the seekers; (saglaa) every (dukh-u) distress is then (lathaa = removed) obviated. 14.

 

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ਸਲੋਕੁ ॥ ਭਾਵੀ ਉਦੋਤ ਕਰਣੰ ਹਰਿ ਰਮਣੰ ਸੰਜੋਗ ਪੂਰਨਹ ॥ ਗੋਪਾਲ ਦਰਸ ਭੇਟੰ ਸਫਲ ਨਾਨਕ ਸੋ ਮਹੂਰਤਹ ॥੧॥

Salok.  Bẖāvī uḏoṯ karṇaʼn har ramṇaʼn sanjog pūrnah.  Gopāl ḏaras bẖetaʼn safal Nānak so mahūrṯėh. ||1||

 

(Slok-u) prologue. When (bhaavi) destiny (udot = manifest, karna’n = made) shows, then one (ramna’n) remembers (har-i) the Almighty and (sanjog) union (poornah = fulfilled) fructifies.

When one (bheytta’n = meets) gets (daras = sight) vision of (gopaal = Sustainer) the Master, that (mahoortah) moment is (saphal) fruitful, says fifth Nanak. 1.

 

ਕੀਮ ਨ ਸਕਾ ਪਾਇ ਸੁਖ ਮਿਤੀ ਹੂ ਬਾਹਰੇ ॥ ਨਾਨਕ ਸਾ ਵੇਲੜੀ ਪਰਵਾਣੁ ਜਿਤੁ ਮਿਲੰਦੜੋ ਮਾ ਪਿਰੀ ॥੨॥

Kīm na sakā pā▫e sukẖ miṯī hū bāhre.  Nānak sā velṛī parvāṇ jiṯ milanḏ▫ṛo mā pirī. ||2||

 

I (na sakaa) cannot (paaey) put (keem/keemat) a price on (sukh) the pleasures; they are (hoo baahrey) beyond (miti) measure.

I (parvaan = acceptable) love (sa) that (veylrree) moment (jit-u) when I (milandrro) meet (ma) my (piree) Beloved, i.e. experience Divine presence within, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਾ ਵੇਲਾ ਕਹੁ ਕਉਣੁ ਹੈ ਜਿਤੁ ਪ੍ਰਭ ਕਉ ਪਾਈ ॥ ਸੋ ਮੂਰਤੁ ਭਲਾ ਸੰਜੋਗੁ ਹੈ ਜਿਤੁ ਮਿਲੈ ਗੁਸਾਈ ॥

Pa▫oṛī.  Sā velā kaho ka▫uṇ hai jiṯ parabẖ ka▫o pā▫ī.  So mūraṯ bẖalā sanjog hai jiṯ milai gusā▫ī.

 

(Paurri) stanza. Question: (Kah-u) tell me (kaun-u) which is (sa) that – auspicious – (veyla) time (jit-u) when one (paaee) finds (prabh kau) the Master?

Answer: (So = that) any (moorat-u/mahoorat-u) time (jit-u) when one (milai) finds (gusaaee) the Master is (bhalaa = good) auspicious and (sanjog-u) destined for union.

 

ਆਠ ਪਹਰ ਹਰਿ ਧਿਆਇ ਕੈ ਮਨ ਇਛ ਪੁਜਾਈ ॥ ਵਡੈ ਭਾਗਿ ਸਤਸੰਗੁ ਹੋਇ ਨਿਵਿ ਲਾਗਾ ਪਾਈ ॥ ਮਨਿ ਦਰਸਨ ਕੀ ਪਿਆਸ ਹੈ ਨਾਨਕ ਬਲਿ ਜਾਈ ॥੧੫॥

Āṯẖ pahar har ḏẖi▫ā▫e kai man icẖẖ pujā▫ī.  vadai bẖāg saṯsang ho▫e niv lāgā pā▫ī.  Man ḏarsan kī pi▫ās hai Nānak bal jā▫ī. ||15||

 

(Ichh = wish) yearning of (man) the mind (pujaaee) is fulfilled (dhiaaey kai) by keeping in mind (har-i) the Almighty (aatth pahar) round the clock.

Getting together in (satsang-u) holy congregation (hoey) happens with (vaddai) good (bhaag-i) fortune; I (niv) bow to (laaga) touch (paaee) the feet of the seekers in holy congregation.

I (bal-i jaaee = am sacrifice) adore the seekers who have (piaas = thirst) yearning (ki) for (darsan) vision of, the Master (man-i) in mind, says fifth Nanak. 15.