SGGS pp 73-74, Sirirag M: 5

Note: This Shabad has three parts as explained below. The first part is about devotion.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਪੈ ਪਾਇ ਮਨਾਈ ਸੋਇ ਜੀਉ ॥ ਸਤਿਗੁਰ ਪੁਰਖਿ ਮਿਲਾਇਆ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Sirīrāg mėhlā 5. Pai pā▫e manā▫ī so▫e jī▫o. Saṯgur purakẖ milā▫i▫ā ṯis jevad avar na ko▫e jī▫o. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Siriraag. I (pai) fell (paaey) at feet and (manaaee) beseeched (soey = that one) the Almighty – to lead me to the true guru.

(Purakh-i) the all-pervasive Almighty (milaaiaa) led me to (satigur) true guru; (na koey = not any) none (avaru) else is (jeyvaddu) as great as (tisu = that) the true guru as the guide to find the Almighty 1.

(Rahaau) dwell on this and reflect. Beseech

ਗੋਸਾਈ ਮਿਹੰਡਾ ਇਠੜਾ ॥ ਅੰਮ ਅਬੇ ਥਾਵਹੁ ਮਿਠੜਾ ॥ ਭੈਣ ਭਾਈ ਸਭਿ ਸਜਣਾ ਤੁਧੁ ਜੇਹਾ ਨਾਹੀ ਕੋਇ ਜੀਉ ॥੧॥

Gosā▫ī mihandā iṯẖ▫ṛā.  Amm abe thāvhu miṯẖ▫ṛā.  Bẖaiṇ bẖā▫ī sabẖ sajṇā ṯuḏẖ jehā nāhī ko▫e jī▫o. ||1||

(Gosaaee = master of earth) the Almighty Master (mihanddaa = my) of all (itthrra/isht) lovable. Is (mittrraa) sweeter (thaavhu = in place of) than (amm/amaa) the mother and (abbey) father.

(Bhain) sisters, (bhaaee) brothers, (sajna) friends are (sabh-i) all lovable; but (naahee koey = no any) none is (jeyha) like (tudhu) You – because their association is transitory but Yours is permanent. 1.

Note: Before the farmer puts seeds in the soil, he sees if it has the right moisture in it for the seeds to germinate. This is used as analogy in the verse below to say that one should act after conditioning the mind with the guru’s guidance.

ਤੇਰੈ ਹੁਕਮੇ ਸਾਵਣੁ ਆਇਆ ॥ ਮੈ ਸਤ ਕਾ ਹਲੁ ਜੋਆਇਆ ॥  ਨਾਉ ਬੀਜਣ ਲਗਾ ਆਸ ਕਰਿ ਹਰਿ ਬੋਹਲ ਬਖਸ ਜਮਾਇ ਜੀਉ ॥੨॥

Ŧerai hukme sāvaṇ ā▫i▫ā.  Mai saṯ kā hal jo▫ā▫i▫ā. Nā▫o bījaṇ lagā ās kar har bohal bakẖas jamā▫e jī▫o. ||2||

O Almighty, (saavanu) the rainy season (aiaa) has come with (teyrai) Your (hukmai) command, i.e. I have found the guru who imparted awareness of Naam. (Mai) I have put (hal-u) the plough of (sat) truth (joaaiaa = put on harness) to plough the soil, i.e. I reflect within on the guru’s guidance.

I (lagaa) am going to (beejan) sow the seed of, i.e. act by (naau) Naam/Divine commands (aas kar-i) hoping that (har-i) the Almighty will (bakhas) bestow grace and cause to (jamaaey) produce good (bohal) grain, i.e. I hope my efforts in finding the Almighty are successful. 2.

ਹਉ ਗੁਰ ਮਿਲਿ ਇਕੁ ਪਛਾਣਦਾ ॥ ਦੁਯਾ ਕਾਗਲੁ ਚਿਤਿ ਨ ਜਾਣਦਾ ॥  ਹਰਿ ਇਕਤੈ ਕਾਰੈ ਲਾਇਓਨੁ ਜਿਉ ਭਾਵੈ ਤਿਂਵੈ ਨਿਬਾਹਿ ਜੀਉ ॥੩॥

Ha▫o gur mil ik pacẖẖāṇḏā.   Ḏuyā kāgal cẖiṯ na jāṇḏā. Har ikṯai kārai lā▫i▫on ji▫o bẖāvai ṯiʼnvai nibāhi jī▫o. ||3||

(Hau) I (pachhaanda) understand/obey (ik-u) the One Naam (mil-i) by finding/following (gur) the guru. I (jaanda = know) consider no (dooja) other (kaagal-u) writing/instruction (chit-i) in my consciousness.

I pray: O (har-i) Almighty, You (laaion-u) put me on (iktai) one (kaarai) task – to live by Naam alone -, please enable me (nibaah-i = to last) live (tinvai) that way (jiau) as would (bhaavai) please You. 3.

Note: The next verse refers to the practice in royal courts whereby any one chosen to meet the sovereign with dignity wore a robe of honour as recognition.

ਤੁਸੀ ਭੋਗਿਹੁ ਭੁੰਚਹੁ ਭਾਈਹੋ ॥ ਗੁਰਿ ਦੀਬਾਣਿ ਕਵਾਇ ਪੈਨਾਈਓ ॥ ਹਉ ਹੋਆ ਮਾਹਰੁ ਪਿੰਡ ਦਾ ਬੰਨਿ ਆਦੇ ਪੰਜਿ ਸਰੀਕ ਜੀਉ ॥੪॥

Ŧusī bẖogihu bẖuncẖahu bẖā▫īho. Gur ḏībāṇ kavā▫e painā▫ī▫o. Ha▫o ho▫ā māhar pind ḏā bann āḏe panj sarīk jī▫o. ||4||

O (bhaaeeho) be brethren, i.e. join me in obeying Naam; (tusee) you can (bhogih-u) eat and (bhunchah-u) drink – the elixir of Naam, i.e. enjoy experiencing God within by obeying Naam. (Gur-i) the guru causes (painaaeeo) to be draped (kavaaey) with robe of honour (deebaan-i) in Divine court, i.e. following the guru’s instructions to obey Naam, enables union with the Almighty.

(Hau) I (hoaa) have become (maahar-u) an expert (da) of (pindd) the body and (ba’nn-i aadey = bound) controlled (panji) the five (sareek) antagonists/vices – which impede union with the Almighty. 4.

ਹਉ ਆਇਆ ਸਾਮ੍ਹ੍ਹੈ ਤਿਹੰਡੀਆ ॥ ਪੰਜਿ ਕਿਰਸਾਣ ਮੁਜੇਰੇ ਮਿਹਡਿਆ ॥ ਕੰਨੁ ਕੋਈ ਕਢਿ ਨ ਹੰਘਈ ਨਾਨਕ ਵੁਠਾ ਘੁਘਿ ਗਿਰਾਉ ਜੀਉ ॥੫॥

Ha▫o ā▫i▫ā sāmaiĥ ṯihandī▫ā. Panj kirsāṇ mujere mihdi▫ā. Kann ko▫ī kadẖ na hangẖ▫ī Nānak vuṯẖā gẖugẖ girā▫o jī▫o. ||5||

O God, since (hau) I (aaiaa) came to (tihanddeeaa) Your (saamhai) sanctuary for protection from evil, the five action organs have become (mihddiaa) my (mujeyrey = employees of a farmer) employees, i.e. I have control over my actions.

(Koee na = not any) no vices (hangaee) can (kaddh-i) raise (ka’nn-u) their head, i.e. I am untouched by vices, while (vuttha/vasda) living in (giraau) village/world (ghugh-i = thickly populated) full of vices. 5.

ਹਉ ਵਾਰੀ ਘੁੰਮਾ ਜਾਵਦਾ ॥ ਇਕ ਸਾਹਾ ਤੁਧੁ ਧਿਆਇਦਾ ॥ ਉਜੜੁ ਥੇਹੁ ਵਸਾਇਓ ਹਉ ਤੁਧ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ਜੀਉ ॥੬॥

Ha▫o vārī gẖummā jāvḏā.  Ik sāhā ṯuḏẖ ḏẖi▫ā▫iḏā. Ujaṛ thehu vasā▫i▫o ha▫o ṯuḏẖ vitahu kurbāṇ jī▫o. ||6||

(Hau) I (vaaree jaavda = am sacrifice) adore and (ghummaa = circumambulate) respect You; and (dhiaaida) invoke (tudh-u) You with (ik = one) every (saahaa) breath, i.e. in every activity.

You (vasaaio) repopulated (ujarr-u) the deserted (theyhu) habitat, i.e. the mind fallen to vices has become free of them and experiences the Almighty with joy. 6.

ਹਰਿ ਇਠੈ ਨਿਤ ਧਿਆਇਦਾ ॥ ਮਨਿ ਚਿੰਦੀ ਸੋ ਫਲੁ ਪਾਇਦਾ ॥ ਸਭੇ ਕਾਜ ਸਵਾਰਿਅਨੁ ਲਾਹੀਅਨੁ ਮਨ ਕੀ ਭੁਖ ਜੀਉ ॥੭॥

Har iṯẖai niṯ ḏẖi▫ā▫iḏā.  Man cẖinḏī so fal pā▫iḏā. Sabẖe kāj savāri▫an lāhī▫an man kī bẖukẖ jī▫o. ||7||

I (nit) ever (dhiaiada = pay attention) obey (itthai) the Beloved (har-i) Almighty, i.e. perform my role in life by Divine commands and (paaida) obtain (phal-u = fruit) fulfilment of whatever I (chindee) wish (man-i) in mind.

The Almighty (savaareean-u) fulfils (sabhey) all (kaaj) aspirations and (laaheeann-u) removes (bhukh-u = hunger) wants, i.e. fulfils wishes, (ki) of (man) the mind. 7.

ਮੈ ਛਡਿਆ ਸਭੋ ਧੰਧੜਾ ॥ ਗੋਸਾਈ ਸੇਵੀ ਸਚੜਾ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹਰਿ ਮੈ ਪਲੈ ਬਧਾ ਛਿਕਿ ਜੀਉ ॥੮॥

Mai cẖẖadi▫ā sabẖo ḏẖanḏẖ▫ṛā.   Gosā▫ī sevī sacẖṛā. Na▫o niḏẖ nām niḏẖān har mai palai baḏẖā cẖẖik jī▫o. ||8||

(Mai) I (chhaddiaa) have forsaken (sabho) all (dhandhrra) pursuits – like rituals and worships; and (seyvee = serve) obey (sachrra) the Eternal (gosaee) Master of the world.

Awareness of (nidhaan-u = treasure) the valuable Naam/Divine commands (har-i) of the Almighty is for me (nau nidh-i) the nine/all treasures; (mai) I have (badhaa) tied it (chhik-i) tightly (palai) to my scarf, i.e. firmly committed to obey Naam. 8.

ਮੈ ਸੁਖੀ ਹੂੰ ਸੁਖੁ ਪਾਇਆ ॥ ਗੁਰਿ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥ ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਵਿਖਾਲਿਆ ਮਸਤਕਿ ਧਰਿ ਕੈ ਹਥੁ ਜੀਉ ॥੯॥

Mai sukẖī hūʼn sukẖ pā▫i▫ā.   Gur anṯar sabaḏ vasā▫i▫ā. Saṯgur purakẖ vikẖāli▫ā masṯak ḏẖar kai hath jī▫o. ||9||

I (paaiaa = obtained) am enjoying (sukhee hoo’n sukh-u) the comfort/joy above all comforts, since (guri) the Guru has (vasaaiaa = caused to abide) imparted awareness of (sabad-u = word) Naam/Divine commands (antar-i) in my mind – I have overcome vices and remain at peace.

(Purakh-i) the great (gur-i) the guru (dhar-i kai) put his (hath-u) hand (mastak-i) on the forehead, i.e. blessed, (vikhaalia = showed) with awareness of Naam within. 9.

ਮੈ ਬਧੀ ਸਚੁ ਧਰਮ ਸਾਲ ਹੈ ॥ ਗੁਰਸਿਖਾ ਲਹਦਾ ਭਾਲਿ ਕੈ ॥ ਪੈਰ ਧੋਵਾ ਪਖਾ ਫੇਰਦਾ ਤਿਸੁ ਨਿਵਿ ਨਿਵਿ ਲਗਾ ਪਾਇ ਜੀਉ ॥੧੦॥

Mai baḏẖī sacẖ ḏẖaram sāl hai. Gursikẖā lahḏā bẖāl kai. Pair ḏẖovā pakẖā ferḏā ṯis niv niv lagā pā▫e jī▫o. ||10||

(Mai) I have (badhee) built as (dharam saal) place of worship of (sach-u) Naam, i.e. I wish to live by Naam. I (bhaal-i kai) search to (lahda) find (gursikhaa) those who follow the guru.

When I find one, I (dhovaa) wash (pair) feet, (pheyrda) wave (pakhaa) the hand-held (pakhaa) fan for comfort, and (lagaa) touch (tisu = that) his/her (paaey) feet, i.e. pay respect and seek guidance. 10.

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ਸੁਣਿ ਗਲਾ ਗੁਰ ਪਹਿ ਆਇਆ ॥ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦਿੜਾਇਆ ॥ ਸਭੁ ਮੁਕਤੁ ਹੋਆ ਸੈਸਾਰੜਾ ਨਾਨਕ ਸਚੀ ਬੇੜੀ ਚਾੜਿ ਜੀਉ ॥੧੧॥

Suṇ galā gur pėh ā▫i▫ā.  Nām ḏān isnān ḏiṛā▫i▫ā. Sabẖ mukaṯ ho▫ā saisārṛā Nānak sacẖī beṛī cẖāṛ jī▫o. ||11||

(Sun-i) hearing of (gala) stories of God being found by following the guru, I (aaiaa) came (pah-i) to the guru. He (dirraaiaa/drirraaiaa) created firm commitment/understanding of (naam-u) Divine commands, (daan-u = alms) sharing with others and (isnaan-u = bath) purifying the self by obedience.

(Sabh-u) every (saisaararra) world/creature whom the guru (chaarr-i) takes on board of (sachee) the true (beyrree) boat, i.e. guides to comply with Naam, (hoaa) is (mukat-u) emancipated – from vices in life and from rebirth after death, says fifth Nanak. 11.

Note: When buying a metallic object or earthenware one strikes it with hand to see if it is cracked. A shrill sound shows it is not. The verse below uses this as analogy for the Creator examining deeds of creatures for delivering from cycles of births and deaths.

ਸਭ ਸ੍ਰਿਸਟਿ ਸੇਵੇ ਦਿਨੁ ਰਾਤਿ ਜੀਉ ॥ ਦੇ ਕੰਨੁ ਸੁਣਹੁ ਅਰਦਾਸਿ ਜੀਉ ॥ ਠੋਕਿ ਵਜਾਇ ਸਭ ਡਿਠੀਆ ਤੁਸਿ ਆਪੇ ਲਇਅਨੁ ਛਡਾਇ ਜੀਉ ॥੧੨॥

Sabẖ sarisat seve ḏin rāṯ jī▫o. Ḏe kann suṇhu arḏās jī▫o. Ŧẖok vajā▫e sabẖ diṯẖī▫ā ṯus āpe la▫i▫an cẖẖadā▫e jī▫o. ||12||

(Sabh) the entire (sristt-i) universe/creatures (seyvey = serve) pray to (din-u) day and (raat-i) night; and You (dey = give, kannu = ear) carefully (sunhu) listen to their (ardaas-i) supplication.

But You (tthok-i) strike, (vajaaey) to produce sound, i.e. evaluate everyone to (dittheeaa) see whether that person is genuine; one with whom You are (tus-i) pleased, (aapey) You (laeian-u chhaddaaey) deliver from Divine justice and unite with Yourself. 12.

Note: The first twelve verses were about devotion and supplication. The next four show the Creator’s grace as a result.

Note: Continuing from the previous verse 12, the next verse says Divine justice does not target those who comply with Naam. In this connection, the third Guru says:

ਧਰਮ ਰਾਇ ਨੋ ਹੁਕਮੁ ਹੈ ਬਹਿ ਸਚਾ ਧਰਮੁ ਬੀਚਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਦੁਸਟੁ ਆਤਮਾ ਓਹੁ ਤੇਰੀ ਸਰਕਾਰ ॥

Ḏẖaram rā▫e no hukam hai bahi sacẖā ḏẖaram bīcẖār   Ḏūjai bẖā▫e ḏusat āṯmā oh ṯerī sarkār

(Dharam Raaey) the metaphoric judge in Divine court has (hukam-u) orders to (bah-i) sit and (beechaar-i) consider deeds of the creatures with (sachaa = true) Divine (dharam-u = law) laws.

(Aatma) a soul caught in (doojai) other (bhaaey) ideas, i.e. acting by self-will, is (dustt-u = evil) is a transgressor, (oh-u) that is (teyri) your (sarkaar) jurisdiction – not those who obey the One Almighty.

ਹੁਣਿ ਹੁਕਮੁ ਹੋਆ ਮਿਹਰਵਾਣ ਦਾ ॥ ਪੈ ਕੋਇ ਨ ਕਿਸੈ ਰਞਾਣਦਾ ॥ ਸਭ ਸੁਖਾਲੀ ਵੁਠੀਆ ਇਹੁ ਹੋਆ ਹਲੇਮੀ ਰਾਜੁ ਜੀਉ ॥ ੧੩॥

Huṇ hukam ho▫ā miharvān ḏā. Pai ko▫e na kisai rañāṇḏā.  Sabẖ sukẖālī vuṯẖī▫ā ih ho▫ā halemī rāj jī▫o. ||13||

(Hun-i) now (hukamu) command of (miharvaan) the gracious Almighty (hoaa) applies that; (Koey na = not any) no one (pai) overpowers to (ranjnaanda) cause grief (kisai) to anyone, i.e. my total being conforms to Naam and no temptations can charm any sensory organs and cause grief.

(Sabh) all those who obey the Almighty, (vuttheeaa) live (sukhaalee) peacefully – are steadfast in obeying Naam; (ih-u) this/such is (raaj-u) rule of (haleymee) humility, i.e. submission to Naam. 13.

ਝਿੰਮਿ ਝਿੰਮਿ ਅੰਮ੍ਰਿਤੁ ਵਰਸਦਾ ॥ ਬੋਲਾਇਆ ਬੋਲੀ ਖਸਮ ਦਾ ॥ ਬਹੁ ਮਾਣੁ ਕੀਆ ਤੁਧੁ ਉਪਰੇ ਤੂੰ ਆਪੇ ਪਾਇਹਿ ਥਾਇ ਜੀਉ ॥੧੪॥

Jẖimm jẖimm amriṯ varasḏā.  Bolā▫i▫ā bolī kẖasam ḏā. Baho māṇ kī▫ā ṯuḏẖ upre ṯūʼn āpe pā▫ihi thā▫e jī▫o. ||14||

(Amritu) the life-giving (ammrit-u) elixir (varsdaa) is raining (jhimm-i jhimm-i) steadily, i.e. mind receives Divine messages continuously. I (bolee) say as (bolaaiaa) caused to say by (khasam) the Master, i.e. I say and act according to understanding imparted by You.

I (keeaa = do) take (bahu) great (maan-u) pride (ooprey) on (tudh-u) You, i.e. I proudly acknowledge being Your servant; I have faith (too’n) You would (paaeyih-i) put this (thaaey) in place, i.e. approve me for union with (aapey) on Your own. 14.

ਤੇਰਿਆ ਭਗਤਾ ਭੁਖ ਸਦ ਤੇਰੀਆ ॥ ਹਰਿ ਲੋਚਾ ਪੂਰਨ ਮੇਰੀਆ ॥ ਦੇਹੁ ਦਰਸੁ ਸੁਖਦਾਤਿਆ ਮੈ ਗਲ ਵਿਚਿ ਲੈਹੁ ਮਿਲਾਇ ਜੀਉ ॥੧੫॥

Ŧeri▫ā bẖagṯā bẖukẖ saḏ ṯerī▫ā.  Har locẖā pūran merī▫ā. Ḏeh ḏaras sukẖ▫ḏāṯi▫ā mai gal vicẖ laihu milā▫e jī▫o. ||15||

O Almighty (teyriaa) Your (bhagta) devotees (sad) ever have (bhukh = hunger) yearning (teyreeaa = your) to find You. Please (pooran) fulfil (meyreeaa) my (locha) yearning.

You (sukhdaatiaa) are giver of solace; please (deyh-u) grant me (daras-u) vision – of You within; and (laih-u milaaey = cause to touch, gal = throat) embrace, i.e. accept me for union with You. 15.

ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਭਾਲਿਆ ॥ ਤੂੰ ਦੀਪ ਲੋਅ ਪਇਆਲਿਆ ॥ ਤੂੰ ਥਾਨਿ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਨਾਨਕ ਭਗਤਾ ਸਚੁ ਅਧਾਰੁ ਜੀਉ ॥੧੬॥

Ŧuḏẖ jevad avar na bẖāli▫ā.   Ŧūʼn ḏīp lo▫a pa▫i▫āli▫ā.  Ŧūʼn thān thananṯar rav rahi▫ā Nānak bẖagṯā sacẖ aḏẖār jī▫o. ||16||

I have (bhaaliaa) found none (avar-u) else (jeyvadd-u) as great as (tudh-u) You. You are present. (Toon) You are present in every (deep) island/land, (loa) planet and (paiaaliaa) nether regions, i.e. everywhere.

You (rav-i rahiaa) pervade (thhaan-i = place, thanantar-i = between places) everywhere, and are (adhaar-u) support, i.e. guide everywhere, o (sachu) Almighty, says fifth Nanak. 16.

Note: The next five verses depict the scene at a wrestling contest. I is a practice that the contestants go around the wrestling arena with drumbeat before the contest. They show their bodies to impress people and create fear in the opponents. This is metaphor for the creatures displaying their wealth etc. Those who overcome vices are winners and rewarded with union merge with God.

ਹਉ ਗੋਸਾਈ ਦਾ ਪਹਿਲਵਾਨੜਾ ॥ ਮੈ ਗੁਰ ਮਿਲਿ ਉਚ ਦੁਮਾਲੜਾ ॥ ਸਭ ਹੋਈ ਛਿੰਝ ਇਕਠੀਆ ਦਯੁ ਬੈਠਾ ਵੇਖੈ ਆਪਿ ਜੀਉ ॥੧੭॥

Ha▫o gosā▫ī ḏā pahilvānṛā.  Mai gur mil ucẖ ḏumālṛā. Sabẖ ho▫ī cẖẖinjẖ ikṯẖī▫ā ḏa▫yu baiṯẖā vekẖai āp jī▫o. ||17||

(Hau) I am (pahilvaanrra) wrestler (da) of (gosaaee = master of the world) the Almighty; i.e. the Almighty has imparted awareness of Naam, (mil-i) by meeting/following (gur) the guru, I will overcome vices and wear (uch dumaalrra = with high turban) high turban/declared winner, i.e. overcome vices.

(Sabh) all (chhinjh = wrestlers) creatures (hoee ikattheeaa) gather and (day-u) the Creator (aap-i) IT-self (baittha) sits and (veykhai) watches their deeds. 17.

ਵਾਤ ਵਜਨਿ ਟੰਮਕ ਭੇਰੀਆ ॥ ਮਲ ਲਥੇ ਲੈਦੇ ਫੇਰੀਆ ॥  ਨਿਹਤੇ ਪੰਜਿ ਜੁਆਨ ਮੈ ਗੁਰ ਥਾਪੀ ਦਿਤੀ ਕੰਡਿ ਜੀਉ ॥੧੮॥

vāṯ vajan tamak bẖerī▫ā.  Mal lathe laiḏe ferī▫ā. Nihṯe panj ju▫ān mai gur thāpī ḏiṯī kand jī▫o. ||18||

(Vaat) trumpets, (ttammak) small drums and (bheyreeaa) drums (vajan-i) play; while (mal) the wrestlers (laidey pheyreeaa) go around the arena, i.e. like the wrestlers display their bodies, people try to impress others with their merits.

(Gur) the guru (ditee) gave (thaapee) pat (kandd-i) on the back, i.e. blessed, (mai) me with awareness of Naam; I (nihatey) disarmed/defeated (panj-i) the five (juaan = young men) contestants, i.e. have overcome vices. 18.

ਸਭ ਇਕਠੇ ਹੋਇ ਆਇਆ ॥ ਘਰਿ ਜਾਸਨਿ ਵਾਟ ਵਟਾਇਆ ॥ ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥

Sabẖ ikṯẖe ho▫e ā▫i▫ā.   Gẖar jāsan vāt vatā▫i▫ā. Gurmukẖ lāhā lai ga▫e manmukẖ cẖale mūl gavā▫e jī▫o. ||19||

(Sabh) all creatures (aaiaa) come and (hoey) get (ikatthey) together, i.e. come with directions to perform their role by Naam. But, (jaasani) shall go on (vattaaiaa = changed) different (vaatt) paths, i.e. some fall to vices and remain in cycles of births and deaths, others who overcome vices, merge with God.

(Gurmukh-i) those who follow the guru (lai gaey) take (laahaa) the benefit of living by Naam and merge with God; (manmukh) the egoists, (gavaaey = lose) ignore commands and (mool-u = capital resource) Naam to vices, and remain in cycles of births and deaths. 19.

ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ॥ ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ ॥ ਸੁਣਿ ਸੁਣਿ ਤੁਝੈ ਧਿਆਇਦੇ ਤੇਰੇ ਭਗਤ ਰਤੇ ਗੁਣਤਾਸੁ ਜੀਉ ॥੨੦॥

Ŧūʼn varnā cẖihnā bāhrā.  Har ḏisėh hājar jāhrā. Suṇ suṇ ṯujẖai ḏẖi▫ā▫iḏe ṯere bẖagaṯ raṯe guṇṯās jī▫o. ||20||

(Too’n) You (baaharaa = without) have no (varna) colour or (chihna) features, i.e. cannot be seen. However You (disah-i) are seen (jaahraa) manifestly (haajaru) present – within by those who dispel other ideas, o Almighty.

(Teyrey) Your (bhagat) devotees (sun-i sun-i) hear Your commands and (dhiaaeydey = pay attention) obey (tujhai) You, o (guntaas-u) treasure of virtues. 20.

ਮੈ ਜੁਗਿ ਜੁਗਿ ਦਯੈ ਸੇਵੜੀ ॥ ਗੁਰਿ ਕਟੀ ਮਿਹਡੀ ਜੇਵੜੀ ॥ ਹਉ ਬਾਹੁੜਿ ਛਿੰਝ ਨ ਨਚਊ ਨਾਨਕ ਅਉਸਰੁ ਲਧਾ ਭਾਲਿ ਜੀਉ ॥੨੧॥੨॥੨੯॥

Mai jug jug ḏa▫yai sevṛī.  Gur katī mihdī jevṛī. Ha▫o bāhuṛ cẖẖinjẖ na nacẖ▫ū Nānak a▫osar laḏẖā bẖāl jī▫o. ||21||2||29||

(Mai) I have been (jugi jug-i = age after age) born (seyvrree = in service) as commanded (dayyai) by the Almighty – because I could not overcome vices. (Gur-i) the guru (kattee) has cut (mihddee) my (jeyvrree = rope) knot/bondage to rebirth.

(Hau) I (ladhaa) got this (ausar-u) opportunity of human birth (bhaal-i) after search/going through numerous life forms – to follow the guru’s command to obey Naam; and shall not (nachaoo) dance on (chhinjh) the arena, i.e. will not be reborn by obeying Naam, says fifth Nanak. 21. 2. 29.