SGGS pp 959-961, Raamkali Ki Vaar M: 5, Paurris 6-8.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਹਰਣਾਖੀ ਕੂ ਸਚੁ ਵੈਣੁ ਸੁਣਾਈ ਜੋ ਤਉ ਕਰੇ ਉਧਾਰਣੁ ॥ ਸੁੰਦਰ ਬਚਨ ਤੁਮ ਸੁਣਹੁ ਛਬੀਲੀ ਪਿਰੁ ਤੈਡਾ ਮਨ ਸਾਧਾਰਣੁ ॥ ਦੁਰਜਨ ਸੇਤੀ ਨੇਹੁ ਰਚਾਇਓ ਦਸਿ ਵਿਖਾ ਮੈ ਕਾਰਣੁ ॥

Salok mėhlā 5.  Harṇākẖī kū sacẖ vaiṇ suṇā▫ī jo ṯa▫o kare uḏẖāraṇ.  Sunḏar bacẖan ṯum suṇhu cẖẖabīlī pir ṯaidā man sāḏẖāraṇ.  Ḏurjan seṯī nehu racẖā▫i▫o ḏas vikẖā mai kāraṇ.

 

Prologue by the fifth Guru. O attractive woman (harnaakhee = haran deer + aakhi = eyes) with beautiful eyes; let me (sunaaee) tell this (sach-u) true (vain-u = word) guide (koo) for you, (jo) which (karey udhaaran = emancipate) will be helpful to (tau) you.

(Tum) you should (sonhu) listen to these (sundar) beautiful (bachan) words, o (chhabeelee) beautiful woman;

(taiddaa) your (pir-u) husband (saadhaaran-u = good support) provides solace (man) to the mind.

But you (rachaaio) have developed (neyhu) love (seytee) with (durjan) evil men; (vikhaa = bit) just (das-i) tell (mai) me (kaaran-u) the reason.

Message: O blessed human soul, you have the Almighty the source of solace with you, why have you forgotten IT, and engaged in other pursuits.

 

ਊਣੀ ਨਾਹੀ ਝੂਣੀ ਨਾਹੀ ਨਾਹੀ ਕਿਸੈ ਵਿਹੂਣੀ ॥ ਪਿਰੁ ਛੈਲੁ ਛਬੀਲਾ ਛਡਿ ਗਵਾਇਓ ਦੁਰਮਤਿ ਕਰਮਿ ਵਿਹੂਣੀ ॥

Ūṇī nāhī jẖūṇī nāhī nāhī kisai vihūṇī.  Pir cẖẖail cẖẖabīlā cẖẖad gavā▫i▫o ḏurmaṯ karam vihūṇī.

 

The human soul says: I agree I am not (ooni) deficient of anything, I am not (jhooni/nimojhooni) sad – have nothing against the Almighty-husband and do not (vihoonee = without) lack anything.

I (chhadd-i = left, gavaaio = lost) have been deprived of love of (chhail-u) the youthful (chhabeela) handsome (pir-u) husband due to my (dumat-i) evil sense resulting from (vihoonee) lack of (karam-i) past good deeds, i.e. I have not received Divine grace because of misdeeds of the past.

 

ਨਾ ਹਉ ਭੁਲੀ ਨਾ ਹਉ ਚੁਕੀ ਨਾ ਮੈ ਨਾਹੀ ਦੋਸਾ ॥ ਜਿਤੁ ਹਉ ਲਾਈ ਤਿਤੁ ਹਉ ਲਗੀ ਤੂ ਸੁਣਿ ਸਚੁ ਸੰਦੇਸਾ ॥

Nā ha▫o bẖulī nā ha▫o cẖukī nā mai nāhī ḏosā.  Jiṯ ha▫o lā▫ī ṯiṯ ha▫o lagī ṯū suṇ sacẖ sanḏesā.

 

(Hau) I have not committed (bhulee = strayed) any act of commission or (chukee = without action) omission on my own; any transgression I commit is (naahee) not (mai) my (dosa) fault.

(Too) you please (sun-i) listen to (sach-u = true, sandeysa = message) the truth; (jit-u) whatever the Almighty (laaee) has put (hau) me on, I (laagee) engage in doing (tit-u) that – there is nothing in my control.

 

ਸਾਈ ਸਹਾਗਣਿ ਸਾਈ ਭਾਗਣਿ ਜੈ ਪਿਰਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਪਿਰਿ ਅਉਗਣ ਤਿਸ ਕੇ ਸਭਿ ਗਵਾਏ ਗਲ ਸੇਤੀ ਲਾਇ ਸਵਾਰੀ ॥

Sā▫ī sohagaṇ sā▫ī bẖāgaṇ jai pir kirpā ḏẖārī.  Pir a▫ugaṇ ṯis ke sabẖ gavā▫e gal seṯī lā▫e savārī.

 

(Saee) only that soul-woman (suhaagan-i) has the Almighty-husband with her, and (saaee) she alone is (bhaagan-i) fortunate – to receive Divine love – (jai) on whom (pir-i) the Almighty-husband (kirpa dhaaree) bestows grace.

(Pir-i) the Almighty-husband (gavaaey) banishes (sabh-i) all (augan) faults (key) of (tis-u) that soul-wife; IT (seytee = with, gal = throat, laa-e = touching) embraces – owns up – and (savaaree) transforms her.

 

ਕਰਮਹੀਣ ਧਨ ਕਰੈ ਬਿਨੰਤੀ ਕਦਿ ਨਾਨਕ ਆਵੈ ਵਾਰੀ ॥ ਸਭਿ ਸੁਹਾਗਣਿ ਮਾਣਹਿ ਰਲੀਆ ਇਕ ਦੇਵਹੁ ਰਾਤਿ ਮੁਰਾਰੀ ॥੧॥

Karamhīṇ ḏẖan karai binanṯī kaḏ Nānak āvai vārī.  Sabẖ suhāgaṇ māṇėh ralī▫ā ik ḏevhu rāṯ murārī. ||1||

 

This (dhan) soul-woman (karam-heen) lacking good deeds (karai) makes (beynantee) supplication: Because of my shortcomings, I will (kad-i = when?) ever have (vaaree = turn) the opportunity to receive Your love.

(Sabh-i) all (suhaagan-i) those souls who have the Almighty-husband with them (maanai raleeaa = make merry) are happy; please be kind and (deyvhu) give me (ik) one night, i.e. enable me to praise and emulate Your virtues a bit, and experience Your love. 1.

 

ਮਃ ੫ ॥ ਕਾਹੇ ਮਨ ਤੂ ਡੋਲਤਾ ਹਰਿ ਮਨਸਾ ਪੂਰਣਹਾਰੁ ॥ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ਤੂ ਸਭਿ ਦੁਖ ਵਿਸਾਰਣਹਾਰੁ ॥
Mėhlā 5.  Kāhe man ṯū dolṯā har mansā pūraṇhār.  Saṯgur purakẖ ḏẖi▫ā▫e ṯū sabẖ ḏukẖ visāraṇhār.

 

Prologue by the fifth Guru. (Kaahey) why do you (ddolta) waver – not have faith – o (man = mind) human being? (Har-i) the Almighty (pooranhaar-u) fulfils all (mansa) desires.

(Too) you should (dhiaaey = pay attention) remember and practice virtues and commands of (purakh-u) the all-pervasive (satigur-u) true guru, the Almighty, who (visaaranhaar-u = causes to forget) relieves the devotee of (sabh-i) all (dukh) tribulations.

 

ਹਰਿ ਨਾਮਾ ਆਰਾਧਿ ਮਨ ਸਭਿ ਕਿਲਵਿਖ ਜਾਹਿ ਵਿਕਾਰ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਰੰਗੁ ਲਗਾ ਨਿਰੰਕਾਰ ॥

Har nāmā ārāḏẖ man sabẖ kilvikẖ jāhi vikār.  Jin ka▫o pūrab likẖi▫ā ṯin rang lagā nirankār.

 

O (man = mind) human being, (aaraadh-i) invoke, i.e. remember and live by, (naamaa) virtues and commands of (har-i) the Almighty and all your (kilvikh) transgression and (vikaar) vices shall (jaah-i = go) will be given up.

(Rang-u) love of (nirankaar) the Formless Master (lagaa = touches) develops in the minds of (tin) those (jin) those (kau) for (jin) whom it is (likhiaa) written by the Creator (poorab-i) based on past deeds – and then they do not commit transgressions.

 

ਓਨੀ ਛਡਿਆ ਮਾਇਆ ਸੁਆਵੜਾ ਧਨੁ ਸੰਚਿਆ ਨਾਮੁ ਅਪਾਰੁ ॥ ਅਠੇ ਪਹਰ ਇਕਤੈ ਲਿਵੈ ਮੰਨੇਨਿ ਹੁਕਮੁ ਅਪਾਰੁ ॥

Onī cẖẖadi▫ā mā▫i▫ā su▫āvaṛā ḏẖan sancẖi▫ā nām apār.  Aṯẖe pahar ikṯai livai mannen hukam apār.

 

(Onaa) they (chhoddiaa = leave) break (suavrra = taste) attachment to (maaiaa) the world-play, like relatives, wealth/ pleasures and so on, and (sanchiaa) gather (dhan-u = wealth) credit of (naam-u) living by virtues and commands of (apaar-u) the Infinite.

They maintain (livai) focus on (iktai) the one the Almighty and (manneyn-i = accept) obey (hukam-u) commands of (apaar-u) the Infinite (atthey = eight, pahar = three-hours) twenty four hours – round the clock.

 

Page 960

 

ਜਨੁ ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਇਕੁ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਪਿਆਰੁ ॥੨॥

Jan Nānak mangai ḏān ik ḏeh ḏaras man pi▫ār. ||2||

 

(Jan-u) humble fifth Nanak (mangai) asks for only (ik-u) one (daan-u = alms) benediction, O Almighty, please (deyhu) grant me Your (daras-u) vision and (piaar-u) love (man-i) in mind. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸ ਨੋ ਸਦਾ ਸੁਖ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸੁ ਜਮ ਨਾਹਿ ਦੁਖ ॥

Pa▫oṛī.  Jis ṯū āvahi cẖiṯ ṯis no saḏā sukẖ.  Jis ṯū āvahi cẖiṯ ṯis jam nāhi ḏukẖ.

 

(Paurri) stanza by the fifth Guru. O Almighty, one in (jis-u) whose (chit-i) mind (too) You (aavah-i = come) are remembered, i.e. one who keeps Your commands in mind – s/he shuns transgression and thus – there is (sadaa) ever (sukh) peace (tis no) for him/her.

One who keeps Your commands in mind she does not go through (dukh) the agony punishment by (jam) agent of Divine justice.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਸੁ ਕਿ ਕਾੜਿਆ ॥ ਜਿਸ ਦਾ ਕਰਤਾ ਮਿਤ੍ਰੁ ਸਭਿ ਕਾਜ ਸਵਾਰਿਆ ॥

Jis ṯū āvahi cẖiṯ ṯis kė kāṛi▫ā.  Jis ḏā karṯā miṯar sabẖ kāj savāri▫ā.

 

One who keeps Your commands in mind, (tis-u = that) s/he has (ki = what?) no (kaarriaa) anxiety of facing any retribution for transgressions.

One (jis da) whose (mitr-u) friend (karta) the Creator is, IT (savaariaa) accomplishes (sabh-i) all his/her (kaaj) objectives.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਸੋ ਪਰਵਾਣੁ ਜਨੁ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਬਹੁਤਾ ਤਿਸੁ ਧਨੁ ॥

Jis ṯū āvahi cẖiṯ so parvāṇ jan.  Jis ṯū āvahi cẖiṯ bahuṯā ṯis ḏẖan.

 

One who keeps Your commands in mind and obeys, o Almighty, (so) that (jan) person is (parvaan-u) approved for union with You; s/he is recognized/respected like the following.

One who has (bahuta) abundant (dhan-u) wealth.

 

ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਸੋ ਵਡ ਪਰਵਾਰਿਆ ॥ ਜਿਸੁ ਤੂ ਆਵਹਿ ਚਿਤਿ ਤਿਨਿ ਕੁਲ ਉਧਾਰਿਆ ॥੬॥

Jis ṯū āvahi cẖiṯ so vad parvāri▫ā.  Jis ṯū āvahi cẖiṯ ṯin kul uḏẖāri▫ā. ||6||

 

One who obeys Your commands is looked at respectfully like one with (vadd) a large family – as is the custom.

One who remembers You, s/he, in addition to him/her-self, (udhaariaa) emancipates (kul = lineage) all associates from vices in life and rebirth after death. 6.

 

—————————————————————

 

Note: This Slok is about a pretentious Vishnu devotee.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਅੰਦਰਹੁ ਅੰਨਾ ਬਾਹਰਹੁ ਅੰਨਾ ਕੂੜੀ ਕੂੜੀ ਗਾਵੈ ॥ ਦੇਹੀ ਧੋਵੈ ਚਕ੍ਰ ਬਣਾਏ ਮਾਇਆ ਨੋ ਬਹੁ ਧਾਵੈ ॥

Salok mėhlā 5.  Anḏrahu annā bāhrahu annā kūṛī kūṛī gāvai.  Ḏehī ḏẖovai cẖakar baṇā▫e mā▫i▫ā no baho ḏẖāvai.

 

(Slok) prologue (M: 5) of the fifth Guru.  A person who is (annaa = blind, andrahu = within) ignorant of mind and blind (baaharhu = outside) of eyes, i.e. does not take notice of what is happening around, – people are dying, but (gaavai) sings scriptural hymns (k00rree koorree) falsely – only for exhibition;

and (dhovai) washes (deyhee) the body and (banaaey) gets (chakr) marking of religious symbols done on the body – to display devotion – but (dhaavai) runs after (maaiaa) material gains.

 

ਅੰਦਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਵੈ ॥ ਨੀਂਦ ਵਿਆਪਿਆ ਕਾਮਿ ਸੰਤਾਪਿਆ ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਕਹਾਵੈ ॥

Anḏar mail na uṯrai ha▫umai fir fir āvai jāvai.  Nīʼnd vi▫āpi▫ā kām sanṯāpi▫ā mukẖahu har har kahāvai.

 

His (mail-u) the dirt of (haumai) ego within is not (utrai) removed with these – of one who does not practice what s/he professes; he (aavai = comes) takes births and (jaavai = goes) dies (pir-i phir-i) again and again.

He (viaapiaa) is himself (neend = sleep) inebriated/possessed by attachment o material gains and (santaapiaa = tormented) is made to run (kaam-i) after desires, but (kahaavai = causes to say) tells others to repeat Hari Hari – God’s name – (mukhahu) from the mouth.

 

ਬੈਸਨੋ ਨਾਮੁ ਕਰਮ ਹਉ ਜੁਗਤਾ ਤੁਹ ਕੁਟੇ ਕਿਆ ਫਲੁ ਪਾਵੈ ॥ ਹੰਸਾ ਵਿਚਿ ਬੈਠਾ ਬਗੁ ਨ ਬਣਈ ਨਿਤ ਬੈਠਾ ਮਛੀ ਨੋ ਤਾਰ ਲਾਵੈ ॥

Baisno nām karam ha▫o jugṯā ṯuh kute ki▫ā fal pāvai.  Hansā vicẖ baiṯẖā bag na baṇ▫ī niṯ baiṯẖā macẖẖī no ṯār lāvai.

 

His (naam-u) name, i.e. he claims to be, (baisno = Vaisnav) a devotee of Vishnu – the second member of Hindu trinity, the other two being Brahma and Shankar/Mahadev –  but (jugta) does (karam) acts by (hau/haumai) ego – self-will; his actions are fruitless like one who (kuttey) thrashes (tuh) husk to obtain grain; he can (paavai) get (kiaa = what?) no (phal-u) fruit, i.e. the Almighty cannot be found by an insincere person.

He is pretentious like (Bag-u/bagaa) the crane which is also a white bird like the Hans but cannot (banaee) become a Hans (baittha) sitting (vich-i) amongst (hasaa) the Hanses; it (laavai) fixes (taar) its sight (no) for appearance of (machhee) a fish so that it can catch it – whereas the Hans feed on pearls.

Message: A pretentious person may join the holy congregation but gets exposed.

 

ਜਾ ਹੰਸ ਸਭਾ ਵੀਚਾਰੁ ਕਰਿ ਦੇਖਨਿ ਤਾ ਬਗਾ ਨਾਲਿ ਜੋੜੁ ਕਦੇ ਨ ਆਵੈ ॥ ਹੰਸਾ ਹੀਰਾ ਮੋਤੀ ਚੁਗਣਾ ਬਗੁ ਡਡਾ ਭਾਲਣ ਜਾਵੈ ॥

Jā hans sabẖā vīcẖār kar ḏekẖan ṯā bagā nāl joṛ kaḏe na āvai.  Hansā hīrā moṯī cẖugṇā bag dadā bẖālaṇ jāvai.

 

(Ja) when (sabha) congregation of (hans) the devotees (kar-i deykhan-i = do, veechaar-i = discussion) reflects on the guru’s teachings in holy congregation (bagaa) a crane – a pretender – (kadey na) can never (jorr-i) mix (naal-i) with the Hanses/devotees, because –

(Hansaa) the Hans (chugna) pick (heeraa moti) jewels and pearls, whereas (bag-u) the crane (jaavai) goes (bhaalan) looking for (ddaddaa) frogs etc, i.e. whereas the devotees look to obtain awareness of the valuable Naam or Divine virtues and commands, the pretenders eye material benefits.

 

ਉਡਰਿਆ ਵੇਚਾਰਾ ਬਗੁਲਾ ਮਤੁ ਹੋਵੈ ਮੰਞੁ ਲਖਾਵੈ ॥

Udri▫ā vecẖārā bagulā maṯ hovai mañ lakẖāvai.

 

(V-echaara) the poor (bagula) crane (uddriaa) flies away, i.e. the pretender slips away, (mat) lest (manjn-u) I am (lakhaavai) found out.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਕਿਸੁ ਦੋਸੁ ਦਿਚੈ ਜਾ ਹਰਿ ਏਵੈ ਭਾਵੈ ॥ ਸਤਿਗੁਰੁ ਸਰਵਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਵੈ ॥

Jiṯ ko lā▫i▫ā ṯiṯ hī lāgā kis ḏos ḏicẖai jā har evai bẖāvai.  Saṯgur sarvar raṯnī bẖarpūre jis parāpaṯ so pāvai.

 

But none has control over what one does. (Jit-u) on whatever (ko) someone is (laaiaa) put by the Creator, s/he (laagaa) engages (hi) only in (tit) that; (ja) when (evai) this is how (har-i) the Almighty (bhaavai) likes, then (kis-u = whom?) no one can (dichai = give, dos-u) blame anyone for the faults s/he commits.

(Satigur-u) the true guru is (sarvar-u) pool (bhepoorey) full (ratni) of jewels; one (jis-u) who (praapat-i) finds the guru (so) that person (paavai) finds them, i.e. the Guru is the source of awareness of Naam; one who finds the guru, obtains awareness of Naam – Divine virtues.

 

ਸਿਖ ਹੰਸ ਸਰਵਰਿ ਇਕਠੇ ਹੋਏ ਸਤਿਗੁਰ ਕੈ ਹੁਕਮਾਵੈ ॥ ਰਤਨ ਪਦਾਰਥ ਮਾਣਕ ਸਰਵਰਿ ਭਰਪੂਰੇ ਖਾਇ ਖਰਚਿ ਰਹੇ ਤੋਟਿ ਨ ਆਵੈ ॥

Sikẖ hans sarvar ikṯẖe ho▫e saṯgur kai hukmāvai.  Raṯan paḏārath māṇak sarvar bẖarpūre kẖā▫e kẖaracẖ rahe ṯot na āvai.

 

The Sikh-hans i.e. the devoted Sikhs (ikatthey hoey) gather (sarovar-i) at the pool – in holy congregation – to listen to (hukmaavai) orders/instructions (kai) of (satigur) the true guru.

(Padaarath = substance) the valuable (ratan = jewels, maanak = emeralds) Naam or Divine virtues (bharpoorey) are present and obtained in (sarvar-ui = in pool) holy congregation; the Sikhs (khaaey = eat) use/emulate them and (kharach-i rahey = keep spending) share with others but they are never (tott-i aavai) exhausted.

 

ਸਰਵਰ ਹੰਸੁ ਦੂਰਿ ਨ ਹੋਈ ਕਰਤੇ ਏਵੈ ਭਾਵੈ ॥ ਜਨ ਨਾਨਕ ਜਿਸ ਦੈ ਮਸਤਕਿ ਭਾਗੁ ਧੁਰਿ ਲਿਖਿਆ ਸੋ ਸਿਖੁ ਗੁਰੂ ਪਹਿ ਆਵੈ ॥ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਭਿ ਤਾਰੇ ਸਭਾ ਸ੍ਰਿਸਟਿ ਛਡਾਵੈ ॥੧॥

Sarvar hans ḏūr na ho▫ī karṯe evai bẖāvai.  Jan Nānak jis ḏai masṯak bẖāg ḏẖur likẖi▫ā so sikẖ gurū pėh āvai.  Āp ṯari▫ā kutamb sabẖ ṯāre sabẖā sarisat cẖẖadāvai. ||1||

 

(Hans-u) the Sikh and (saravar = pool) the guru do not get (door-i hoee = be far) separated; (evai) this is how it (bhaavai) pleases (kartey) the Creator.

One (dai) on (jis) whose (mastak-i) forehead/destiny (bhaag-u) good fortune of finding the guru is (likhiaa) written, (so) that Sikh (aavai) comes (pah-i) to the guru, says (jan) humble fifth Nanak.

The Sikh (aap-i) himself (tariaa = swims) gets across the world-ocean, and (taarey) ferries (sabh-i) the whole (kuttamb) family/associates; and (chaddavai) emancipates (sabhaa = all, sristt-i = universe) everyone who comes to the holy congregation. 1.

 

Note: This is about a pretentious Pandit, the scholar of scriptures and a religious guide.

 

ਮਃ ੫ ॥ ਪੰਡਿਤੁ ਆਖਾਏ ਬਹੁਤੀ ਰਾਹੀ ਕੋਰੜ ਮੋਠ ਜਿਨੇਹਾ ॥ ਅੰਦਰਿ ਮੋਹੁ ਨਿਤ ਭਰਮਿ ਵਿਆਪਿਆ ਤਿਸਟਸਿ ਨਾਹੀ ਦੇਹਾ ॥

Mėhlā 5.  Pandiṯ ākhā▫e bahuṯī rāhī koraṛ moṯẖ jinehā.  Anḏar moh niṯ bẖaram vi▫āpi▫ā ṯistas nāhī ḏehā.

 

Prologue by the fifth Guru. One may be (akhaaey) is called (pandit-u) a scholar (raahi = ways) with knowledge of (bahuti) many scriptures, but is (jineyha) like (korarr/kirkattoo) un-cooked grain of (motth) a lentil, i.e. his mind does not learn from the scriptures he teaches.

With (muh-u) attachment to material things (andar-i) within, he is (nit) ever (viaapiaa) in a state of (bharam-i) of delusion – lack of faith in the Almighty, and his (deyha = body) being/mind is not (tisttas-i) steady – he eyes material gains.

 

ਕੂੜੀ ਆਵੈ ਕੂੜੀ ਜਾਵੈ ਮਾਇਆ ਕੀ ਨਿਤ ਜੋਹਾ ॥ ਸਚੁ ਕਹੈ ਤਾ ਛੋਹੋ ਆਵੈ ਅੰਤਰਿ ਬਹੁਤਾ ਰੋਹਾ ॥

Kūṛī āvai kūṛī jāvai mā▫i▫ā kī niṯ johā.  Sacẖ kahai ṯā cẖẖoho āvai anṯar bahuṯā rohā.

 

He (aavai) comes (koorree) falsely and (jaavai) goes falsely, has pretentious religious activities with (johaa) sight on (maaiaa) material gains.

If someone (kahai) tells him (sach-u) the truth of what he does, (ta) then he (chhohai) gets annoyed; he has (bahutaa) great (rohaa) anger (antar-i) within.

 

ਵਿਆਪਿਆ ਦੁਰਮਤਿ ਕੁਬੁਧਿ ਕੁਮੂੜਾ ਮਨਿ ਲਾਗਾ ਤਿਸੁ ਮੋਹਾ ॥ ਠਗੈ ਸੇਤੀ ਠਗੁ ਰਲਿ ਆਇਆ ਸਾਥੁ ਭਿ ਇਕੋ ਜੇਹਾ ॥

vi▫āpi▫ā ḏurmaṯ kubuḏẖ kumūṛā man lāgā ṯis mohā.  Ŧẖagai seṯī ṯẖag ral ā▫i▫ā sāth bẖė iko jehā.

 

He remains (viaapaa = affected) possessed (durmat-i) by evil sense and (kubudh-i) evil thoughts; (kumoorra) the obstinate fool’s (man) mind (laaga) remains (mohaa) attachment to material gains.

This (tthag-u = deceiver) pretender (ral-i aaiaa) mixes (seyti) with (tthagai) deceivers; their (saath-u) company (bhi) is also (iko jeyha = similar) compatible.

 

ਸਤਿਗੁਰੁ ਸਰਾਫੁ ਨਦਰੀ ਵਿਚਦੋ ਕਢੈ ਤਾਂ ਉਘੜਿ ਆਇਆ ਲੋਹਾ ॥ ਬਹੁਤੇਰੀ ਥਾਈ ਰਲਾਇ ਰਲਾਇ ਦਿਤਾ ਉਘੜਿਆ ਪੜਦਾ ਅਗੈ ਆਇ ਖਲੋਹਾ ॥

Saṯgur sarāf naḏrī vicẖḏo kadẖai ṯāʼn ugẖaṛ ā▫i▫ā lohā.  Bahuṯerī thā▫ī ralā▫e ralā▫e ḏiṯā ugẖ▫ṛi▫ā paṛ▫ḏā agai ā▫e kẖalohā.

 

When (satigur-u) the true guru (saraaf-u = jeweler) appraiser (vichdo kaddhai) puts through his (nadir-i) sight, i.e. looks at someone, (taa’n) then (ugharr-i aavai = is exposed) truth of being (lohaa) iron – and not a precious metal is known, i.e. the guru can tell if one is genuine or pretentious.

Such a person may (ralaaey ralaaey ditaa) keep mixing at (bahuteyree) many (thaaey) places, but when he (aaey) comes and (khalohaa) stands (agai) in front of the guru, then (parrdaa = curtain) the mask (ughrriaa) is lifted – he is exposed.

 

ਸਤਿਗੁਰ ਕੀ ਜੇ ਸਰਣੀ ਆਵੈ ਫਿਰਿ ਮਨੂਰਹੁ ਕੰਚਨੁ ਹੋਹਾ ॥ ਸਤਿਗੁਰੁ ਨਿਰਵੈਰੁ ਪੁਤ੍ਰ ਸਤ੍ਰ ਸਮਾਨੇ ਅਉਗਣ ਕਟੇ ਕਰੇ ਸੁਧੁ ਦੇਹਾ ॥ ਨਾਨਕ
ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰ ਨਾਲਿ ਸਨੇਹਾ ॥

Saṯgur kī je sarṇī āvai fir manūrahu kancẖan hohā.  Saṯgur nirvair puṯar saṯar samāne a▫ugaṇ kate kare suḏẖ ḏehā.  Nānak jis ḏẖur masṯak hovai likẖi▫ā ṯis saṯgur nāl sanehā.

 

But if he (aavai = comes) seeks to be (sarni = in sanctuary) in care and obedience (ki) of (satigur) the true guru, (phir-i) then he (hoaa) becomes (kanchan) gold (manoorhu) from iron waste, i.e. the person is transformed to a virtuous one.

(Satigur-u) the true guru treats (putr = son) friend and (satr) foe (samaaney) alike; anyone who comes to his care, he (kattey = cuts) helps him/her get rid of (augan) faults and (karey) makes (deyhaa = the body) that person (sudh-u) purified – of faults.

But only one (jis-u) in whose (mastak-i = forehead) destiny it (hovai) be so (likhiaa) written (dhur-i = from source) by the Creator, (tis-u) that person develops (saneyha) love (naal-i) with, i.e. lovingly follows guidance of, (satigur) the true guru, says fifth Nanak.

 

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ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਜਿਸੁ ਕਿਰਪਾਲੁ ਹੋਵੈ ਤਿਸੁ ਰਿਦੈ ਵਸੇਹਾ ॥ ਆਵਣ ਜਾਣਾ ਤਿਸ ਕਾ ਕਟੀਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਹਾ ॥੨॥

Amriṯ baṇī saṯgur pūre kī jis kirpāl hovai ṯis riḏai vasehā.  Āvaṇ jāṇā ṯis kā katī▫ai saḏā saḏā sukẖ hohā. ||2||

 

(Amrit) the life-giving (baani = words) teachings of (poorey) the perfect (satigur) true guru (vas-ehaa) abide in (tis-u) that person’s (ridai) mind on (jis-u) whom the Almighty (hovai) is (kirpaal) kind.

(Tis ka) his/her cycles of (aavan = coming) births and (jaana = going) deaths (katteeai = is cut) are terminated – and his/her soul unites with the Creator. 2.

 

ਪਉੜੀ ॥ ਜੋ ਤੁਧੁ ਭਾਣਾ ਜੰਤੁ ਸੋ ਤੁਧੁ ਬੁਝਈ ॥ ਜੋ ਤੁਧੁ ਭਾਣਾ ਜੰਤੁ ਸੁ ਦਰਗਹ ਸਿਝਈ ॥

Pa▫oṛī.  Jo ṯuḏẖ bẖāṇā janṯ so ṯuḏẖ bujẖ▫ī.  Jo ṯuḏẖ bẖāṇā janṯ so ḏargėh sijẖ▫ī.

 

(Paurri) stanza by the fifth Guru. (Jant-u) the person (jo) whom (tudh-u) You (bhaana) like, o Almighty, (so) that person (bujhaee) understands (tudh-u) You – Your virtues and commands.

One (jo) whom You like, (s-u = that) s/he (sijhaee) is successful (dargah) in Divine court – is accepted for union with You.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਨਦਰਿ ਹਉਮੈ ਤਿਸੁ ਗਈ ॥  ਜਿਸ ਨੋ ਤੂ ਸੰਤੁਸਟੁ ਕਲਮਲ ਤਿਸੁ ਖਈ ॥

Jis no ṯerī naḏar ha▫umai ṯis ga▫ī.  Jis no ṯū sanṯusat kalmal ṯis kẖa▫ī.

 

One (jis no) on whom is (teyri) Your (nadar-i) sight of grace, (tis-u = that) his/her (haumai) ego (gaee) leaves.

One with whom (too) You are (santustt-u) satisfied/happy, (tis-u) his/her (kalmal) transgressions (khaee = destroyed) are obviated.

 

ਜਿਸ ਕੈ ਸੁਆਮੀ ਵਲਿ ਨਿਰਭਉ ਸੋ ਭਈ ॥ ਜਿਸ ਨੋ ਤੂ ਕਿਰਪਾਲੁ ਸਚਾ ਸੋ ਥਿਅਈ ॥

Jis kai su▫āmī val nirbẖa▫o so bẖa▫ī.  Jis no ṯū kirpāl sacẖā so thi▫a▫ī.

 

One on (jis kai) whose (val-i) side (suaami) the Master – in the battle against temptations in the world-play – is, (so) s/he (bhaee) becomes (nirbhau) free of fear.

One (jis no) whom (too) You are (kirpal-u) kind – to impart Naam or awareness of Divine virtues and commands – (so) s/he (thiaee) becomes (sachaa) truthful – lives by Naam, o Almighty.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਮਇਆ ਨ ਪੋਹੈ ਅਗਨਈ ॥ ਤਿਸ ਨੋ ਸਦਾ ਦਇਆਲੁ ਜਿਨਿ ਗੁਰ ਤੇ ਮਤਿ ਲਈ ॥੭॥

Jis no ṯerī ma▫i▫ā na pohai agna▫ī.  Ŧis no saḏā ḏa▫i▫āl jin gur ṯe maṯ la▫ī. ||7||

 

One on whom is Your (maiaa) kindness, (agnaee/agnee) the fire – of Hans = envy, Heyt = attachment to the world-play, Lobh = greed and Kop = wrath – does not (pohai) touch him/her.

One (jin-i) who (laee) takes (mat-i) counsel (tey) from (gur) the guru – and complies with it – You are (sadaa) ever (daiaal) kind (tis no) to him/her. 7.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਕਿਰਪਾਲ ਆਪੇ ਬਖਸਿ ਲੈ ॥ ਸਦਾ ਸਦਾ ਜਪੀ ਤੇਰਾ ਨਾਮੁ ਸਤਿਗੁਰ ਪਾਇ ਪੈ ॥

Salok mėhlā 5.  Kar kirpā kirpāl āpe bakẖas lai.  Saḏā saḏā japī ṯerā nām saṯgur pā▫e pai.

 

Prologue by the fifth Guru. O (kirpal) kind Almighty, please (kar-i kirpa) be kind and (bakhas-i lai) bestow grace (aapey) Yourself – I look only to You.

Please enable me to find the guru and (sadaa sadaa) for ever (japee) remember and live by (teyra) Your (naam-u) virtues and commands (pai = falling at, paaey = feet) with guidance of (satigur) true guru.

 

ਮਨ ਤਨ ਅੰਤਰਿ ਵਸੁ ਦੂਖਾ ਨਾਸੁ ਹੋਇ ॥ ਹਥ ਦੇਇ ਆਪਿ ਰਖੁ ਵਿਆਪੈ ਭਉ ਨ ਕੋਇ ॥

Man ṯan anṯar vas ḏūkẖā nās ho▫e.  Hath ḏe▫e āp rakẖ vi▫āpai bẖa▫o na ko▫e.

 

Please (vas-u) abide in my (man) mind and (tan) body, i.e. guide my thoughts and actions, so that there is (naas-u) destruction of, i.e. I give up (dookhaa = faults) transgressions.

Please (dey-i) give Your (hath) hand and (rakh-u) protect me from vices so that (na koey = not any) no (bhau) fear – of retribution for transgressions (viaapai) bothers me.

 

ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰੈਣਿ ਏਤੈ ਕੰਮਿ ਲਾਇ ॥ ਸੰਤ ਜਨਾ ਕੈ ਸੰਗਿ ਹਉਮੈ ਰੋਗੁ ਜਾਇ ॥

Guṇ gāvā ḏin raiṇ eṯai kamm lā▫e.  Sanṯ janā kai sang ha▫umai rog jā▫e.

 

May I (gaava = sing) praise and emulate Your (gun) virtues (din-u) day and (rain-i) night; please (laaey) engage me (eytai) in this (kamm = job) pursuit.

Please grant me (sang-i) company of (sant janaa) saintly people so that my (rog-u) ailment of (haumai) ego – ignoring Your commands and acting by self-will – (jaaey-i = leaves) ends.

 

ਸਰਬ ਨਿਰੰਤਰਿ ਖਸਮੁ ਏਕੋ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਚੁ ਸਚੋ ਸਚੁ ਲਹਿਆ ॥

Sarab niranṯar kẖasam eko rav rahi▫ā.  Gur parsādī sacẖ sacẖo sacẖ lahi▫ā.

 

(Eyko) the One (khasam-u) Master (rav-i rahiaa = pervades) is (nirantar-i = without a gap) ever present in (sarab) everyone/thing – but is unseen.

(Sach-u) the Eternal (lahiaa) found to be (sacho sach-u = true in all ways) Eternal and unchanging.

 

ਦਇਆ ਕਰਹੁ ਦਇਆਲ ਅਪਣੀ ਸਿਫਤਿ ਦੇਹੁ ॥ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ਨਾਨਕ ਪ੍ਰੀਤਿ ਏਹ ॥੧॥

Ḏa▫i▫ā karahu ḏa▫i▫āl apṇī sifaṯ ḏeh.  Ḏarsan ḏekẖ nihāl Nānak parīṯ eh. ||1||

 

O (daiaal) kind Almighty, please (daiaa karhu) be kind and (deyhu = give) give me awareness of (apni = own) Your (siphat-i) virtues – and emulate them.

May I (deykh-i = see) obtain (darsan-u = sight) vision of You and (nihaal) be happy; this is my (preet-I = love) yearning, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਏਕੋ ਜਪੀਐ ਮਨੈ ਮਾਹਿ ਇਕਸ ਕੀ ਸਰਣਾਇ ॥ ਇਕਸੁ ਸਿਉ ਕਰਿ ਪਿਰਹੜੀ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥

Mėhlā 5.  Ėko japī▫ai manai māhi ikas kī sarṇā▫e.  Ikas si▫o kar pirhaṛī ḏūjī nāhī jā▫e.

 

Prologue by the fifth Guru. We should (japeeai) remember virtues and commands of (eyko) the One Almighty (maah-i) in (manai) the mind; and place ourselves (sarnaaey = in sanctuary) in care/obedience of (ikas) the Lone Master.

We should develop (pirharree) love (siau) with, i.e. rely on, (ikas-u) the One, because there is no (dooji) other (jaaey) place – there is none who can be relied upon forever.

 

ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਸਭੁ ਕਿਛੁ ਪਲੈ ਪਾਇ ॥ ਮਨਿ ਤਨਿ ਸਾਸਿ ਗਿਰਾਸਿ ਪ੍ਰਭੁ ਇਕੋ ਇਕੁ ਧਿਆਇ ॥

Iko ḏāṯā mangī▫ai sabẖ kicẖẖ palai pā▫e.  Man ṯan sās girās parabẖ iko ik ḏẖi▫ā▫e.

 

We should (mangeeai = ask) seek only (iko) the One (daataa = giver) benefactor from whom alone (sabh-u kichh-u) everything (paaey = is put, palai = in lap/bag) can be obtained.

(Dhiaaey) invoke (iko ik-u) the Lone (perabh-u) Master (man-i = in mind) in thoughts and (tan-i = body) in actions, (saas-i) with every breath and (giraas-i) morsel of food, i.e. in every activity all the time.

 

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਸਚੁ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਵਡਭਾਗੀ ਤੇ ਸੰਤ ਜਨ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਇ ॥

Amriṯ nām niḏẖān sacẖ gurmukẖ pā▫i▫ā jā▫e.  vadbẖāgī ṯe sanṯ jan jin man vuṯẖā ā▫e.

 

(Amrit-u) the life-giving (sach-u) eternal (nidhaan-u) treasure – of awareness – of (naam-u) virtues of the Almighty (paaia jaaey) is obtained (gurmukh-i) from the guru’s teachings.

(Tey) those (sant jan = saintly people) seekers of the Almighty are (vaddbhaagee) fortunate in (jin) whose (man-i) mind Naam (aaey) comes and (vutthaa) abides, i.e. is remembered as guide.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥ ਨਾਮੁ ਧਿਆਈ ਨਾਮੁ ਉਚਰਾ ਨਾਨਕ ਖਸਮ ਰਜਾਇ ॥੨॥

Jal thal mahī▫al rav rahi▫ā ḏūjā ko▫ī nāhi.  Nām ḏẖi▫ā▫ī nām ucẖrā Nānak kẖasam rajā▫e. ||2||

 

The Almighty alone (rav-i rahiaa) pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i) space; there is (koee naah-i) none (dooja = other) else.

May I (dhiaaee = pay attention) live by Naam, and (uchraa = utter) remember Naam as guide for life and accept (rajaaey) will of (khasam) the Master, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਨੋ ਤੂ ਰਖਵਾਲਾ ਮਾਰੇ ਤਿਸੁ ਕਉਣੁ ॥ ਜਿਸ ਨੋ ਤੂ ਰਖਵਾਲਾ ਜਿਤਾ ਤਿਨੈ ਭੈਣੁ ॥

Pa▫oṛī.  Jis no ṯū rakẖvālā māre ṯis ka▫uṇ.  Jis no ṯū rakẖvālā jiṯā ṯinai bẖaiṇ.

 

(Paurri) stanza by the fifth Guru. O Almighty, (kaun-u) who can (maar-e = kill) harm (tis-u) that person (jis no) whom (too) You (rakhvaala).

One whom You protect – from transgressions – (tinai) that person (jitaa = conquers) obviates (bhain-u/bhraman) wandering – in cycles of births and deaths.

 

ਜਿਸ ਨੋ ਤੇਰਾ ਅੰਗੁ ਤਿਸੁ ਮੁਖੁ ਉਜਲਾ ॥ ਜਿਸ ਨੋ ਤੇਰਾ ਅੰਗੁ ਸੁ ਨਿਰਮਲੀ ਹੂੰ ਨਿਰਮਲਾ ॥

Jis no ṯerā ang ṯis mukẖ ujlā.  Jis no ṯerā ang so nirmalī hūʼn nirmalā.

 

One (jis no) who has (teyra) Your (ang-u = limb/side) support – s/he commits no transgressions and thus – (tis-u) his/her (mukh-u) face is (ujlaa) clean, i.e. no faults are found with him/her in Divine court.

One who has Your support, (su) that person is (nirmali hoo’n) is cleaner than (nirmalaa) the cleanest, i.e. one who places the self in care/obedience of the Master becomes totally free of transgressions.

 

ਜਿਸ ਨੋ ਤੇਰੀ ਨਦਰਿ ਨ ਲੇਖਾ ਪੁਛੀਐ ॥ ਜਿਸ ਨੋ ਤੇਰੀ ਖੁਸੀ ਤਿਨਿ ਨਉ ਨਿਧਿ ਭੁੰਚੀਐ ॥

Jis no ṯerī naḏar na lekẖā pucẖẖī▫ai.  Jis no ṯerī kẖusī ṯin na▫o niḏẖ bẖuncẖī▫ai.

 

One (jis n0) on whom is Your (nadar-i) grace, s/he is not (puchheeai) asked (leykhaa) account of deeds in Divine court.

One (jis no) with whom is (teyri) Your (khusi) pleasure, i.e. with whose deeds You are pleased, (tin-i) that person (bhuncheeai = eats/drinks) enjoys (nau nidh-i = nine treasures) all pleasures – the highest being union with You.

 

ਜਿਸ ਨੋ ਤੂ ਪ੍ਰਭ ਵਲਿ ਤਿਸੁ ਕਿਆ ਮੁਹਛੰਦਗੀ ॥ ਜਿਸ ਨੋ ਤੇਰੀ ਮਿਹਰ ਸੁ ਤੇਰੀ ਬੰਦਿਗੀ ॥੮॥

Jis no ṯū parabẖ val ṯis ki▫ā muhcẖẖanḏgī.  Jis no ṯerī mihar so ṯerī banḏigī. ||8||

 

O (prabh) Almighty, one (jis no) on whose (val-i) side (too) You are, s/he has (kiaa = what?) no (muhchhandgi/muthaaji = dependence) look to anyone else.

One who has Your (mihar) grace, (su) that person engages in (teyri) Your (bandigi) devotion/obedience – lives by Divine virtues and commands – and You accept him/her for union with You. 8.

 

 

 

SGGS pp 957-959, Raamkali Ki Vaar M: 5, Paurris 1-5.

 

ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਮਹਲਾ ੫  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī kī vār mėhlā 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) a ballad in praise of the Almighty in Raag Raamkali by the fifth Guru.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਜੈਸਾ ਸਤਿਗੁਰੁ ਸੁਣੀਦਾ ਤੈਸੋ ਹੀ ਮੈ ਡੀਠੁ ॥ ਵਿਛੁੜਿਆ ਮੇਲੇ ਪ੍ਰਭੂ ਹਰਿ ਦਰਗਹ ਕਾ ਬਸੀਠੁ ॥
Salok mėhlā 5.  Jaisā saṯgur suṇīḏā ṯaiso hī mai dīṯẖ.  vicẖẖuṛi▫ā mele parabẖū har ḏargėh kā basīṯẖ.

 

(Slok) prologue (M: 5) by the fifth Guru. (Jaisa) the way (satigur-u) the true guru (suneeda = heard) has been described to be – in scriptures and by people, that he removes ignorance and enlightens – I have (ddeetth-u = seen) found him to be (taisa = similar) the same.

He (meyley) leads to (prabhoo) the Almighty (bichhurriaa) those separated from IT acting as (baseetth-u) a go-between with (har-i dargah) Divine court, i.e. the Almighty.

 

ਹਰਿ ਨਾਮੋ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਦਾ ਕਟੇ ਹਉਮੈ ਰੋਗੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਿਨਾ ਮਿਲਾਇਆ ਜਿਨਾ ਧੁਰੇ ਪਇਆ ਸੰਜੋਗੁ ॥੧॥

Har nāmo manṯar ḏariṛā▫iḏā kate ha▫umai rog.  Nānak saṯgur ṯinā milā▫i▫ā jinā ḏẖure pa▫i▫ā sanjog. ||1||

 

He (drirraaida) creates firm commitment to his (mantr-u) instruction of living by (naamo) Naam, and (kattey = cuts) helps to be rid of (rog-u) the disease of (haumai) ego – acting by self-will.

But the Almighty (milaaiaa = cause to meet) leads (tinaa) those to the true guru (jinaa) for whom IT has (paiaa = put) written this (sanjog-u) association (dhurey = from source) IT-self, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਇਕੁ ਸਜਣੁ ਸਭਿ ਸਜਣਾ ਇਕੁ ਵੈਰੀ ਸਭਿ ਵਾਦਿ ॥ ਗੁਰਿ ਪੂਰੈ ਦੇਖਾਲਿਆ ਵਿਣੁ ਨਾਵੈ ਸਭ ਬਾਦਿ ॥

Mėhlā 5.  Ik sajaṇ sabẖ sajṇā ik vairī sabẖ vāḏ.  Gur pūrai ḏekẖāli▫ā viṇ nāvai sabẖ bāḏ.

 

Prologue by the fifth Guru. If (ik-u) the one Almighty is one’s (sajan-u) friend, i.e. one who keeps the Almighty in mind, then (sabh-i) all are his/her friends – because s/he sees IT present in everyone; and if the One Almighty becomes (vairi) a stranger, i.e. is forgotten, then (sabh-i) everyone (vaad-i = in conflict – separated) is a stranger.
(Poorai) the perfect (gur-i) guru has (deykhaaliaa) shown that (sabh) all other ways (vin-u) except living by (naavai/naam) are (baad-i) of no use to find God, and thus have everyone as friend.

 

ਸਾਕਤ ਦੁਰਜਨ ਭਰਮਿਆ ਜੋ ਲਗੇ ਦੂਜੈ ਸਾਦਿ ॥ ਜਨ ਨਾਨਕਿ ਹਰਿ ਪ੍ਰਭੁ ਬੁਝਿਆ ਗੁਰ ਸਤਿਗੁਰ ਕੈ ਪਰਸਾਦਿ ॥੨॥

Sākaṯ ḏurjan bẖarmi▫ā jo lage ḏūjai sāḏ.  Jan Nānak har parabẖ bujẖi▫ā gur saṯgur kai parsāḏ. ||2||

 

(Jo) those who (Saakat = worshippers of Shakti) turn away from God and (lagey) pursue (doojai) other (saad-i = taste) interests, they (bharmiaa) wander – go astray and become (durjan) evil.

(Jan-u) humble (nanak-i) fifth Nanak has (bujhiaa) recognized (har-i) the Almighty (prabh-u) Master within with (parsaad-i) grace/guidance of (gur) the great (satigur) true guru. 2.

 

ਪਉੜੀ ॥ ਥਟਣਹਾਰੈ ਥਾਟੁ ਆਪੇ ਹੀ ਥਟਿਆ ॥ ਆਪੇ ਪੂਰਾ ਸਾਹੁ ਆਪੇ ਹੀ ਖਟਿਆ ॥

Pa▫oṛī.  Thataṇhārai thāt āpe hī thati▫ā.  Āpe pūrā sāhu āpe hī kẖati▫ā.

 

(Paurri) stanza by the fifth Guru. (Thattanhaarai) the Creator has (aapey hi) IT-self (thattiaa) created (thaatt-u) the creation.

IT is (aapey) IT-self (poora) the perfect (saah-u) financier and (aapey hi) IT-self (khattiaa) earns the profit, i.e. God gave virtues to the creatures to live by them, and being in them takes the reward when the creatures unite with IT.

 

ਆਪੇ ਕਰਿ ਪਾਸਾਰੁ ਆਪੇ ਰੰਗ ਰਟਿਆ ॥ ਕੁਦਰਤਿ ਕੀਮ ਨ ਪਾਇ ਅਲਖ ਬ੍ਰਹਮਟਿਆ ॥
Āpe kar pāsār āpe rang rati▫ā.  Kuḏraṯ kīm na pā▫e alakẖ barahmati▫ā.

 

(Aapey = self) the Almighty (kar-i = did, paaaar-u = expansion) created the creation and is (aapey) IT-self (rattiaa = wandering, rang = play) present in it. 

(Brahmattiaa/brahm) the Creator is (alakh = without signs) unseen; hence no one can (paaey) put (keem) a price, no one knows IT’s worth.

 

ਅਗਮ ਅਥਾਹ ਬੇਅੰਤ ਪਰੈ ਪਰਟਿਆ ॥ ਆਪੇ ਵਡ ਪਾਤਿਸਾਹੁ ਆਪਿ ਵਜੀਰਟਿਆ ॥

Agam athāh be▫anṯ parai parti▫ā.  Āpe vad pāṯisāhu āp vajīrti▫ā.

 

IT is (agam) beyond physical reach and comprehension; IT is (parai) far and (prattiaa) still farther – infinite.

(Aapey = self) the Almighty is (vadd) the great (paatisaah-u) emperor as well as (vajeerattia) the minister – adviser, i.e. the Almighty does not take counsel of anyone in taking decisions.

 

ਕੋਇ ਨ ਜਾਣੈ ਕੀਮ ਕੇਵਡੁ ਮਟਿਆ ॥ ਸਚਾ ਸਾਹਿਬੁ ਆਪਿ ਗੁਰਮੁਖਿ ਪਰਗਟਿਆ ॥੧॥

Ko▫e na jāṇai kīm kevad mati▫ā.  Sacẖā sāhib āp gurmukẖ pargati▫ā. ||1||

 

(Koey na) no one (jaanai) knows IT’s (keem = price) the worth, and (keyvadd) how big is IT’s (mattiaa/matth = monastery) abode, i.e. the Almighty is infinite.

(Sachaa) the Eternal (sahib-u) Master (pagattiaa = manifests) reveals (aap-i) IT-self to (gurmukh-i) those who follow the guru. 1.

 

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ਸਲੋਕੁ ਮਃ ੫ ॥ ਸੁਣਿ ਸਜਣ ਪ੍ਰੀਤਮ ਮੇਰਿਆ ਮੈ ਸਤਿਗੁਰੁ ਦੇਹੁ ਦਿਖਾਲਿ ॥ ਹਉ ਤਿਸੁ ਦੇਵਾ ਮਨੁ ਆਪਣਾ ਨਿਤ ਹਿਰਦੈ ਰਖਾ ਸਮਾਲਿ ॥

Salok mėhlā 5.  Suṇ sajaṇ parīṯam meri▫ā mai saṯgur ḏeh ḏikẖāl.  Ha▫o ṯis ḏevā man āpṇā niṯ hirḏai rakẖā samāl.

 

Prologue by the fifth Guru. (Sun-i = listen) this is my supplication, o (meyriaa) my (preetam) beloved Almighty (sajan) friend: please (deyhu dikhaal-i = show) lead (mai) me to (satigur-u) the true guru.

(Hau) I shall (deyva) give (aapna = own) my (man-u) mind to (tis-u) him, i.e. pay attention to his teachings, and shall (nit) ever (rakhaa = keep, samaal-i = carefully) remember them (hirdai) in my mind.

 

ਇਕਸੁ ਸਤਿਗੁਰ ਬਾਹਰਾ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਿਨਾ ਮਿਲਾਇਓਨੁ ਜਿਨ ਸਦ ਹੀ ਵਰਤੈ ਨਾਲਿ ॥੧॥

Ikas saṯgur bāhrā ḏẖarig jīvaṇ sansār.  Jan Nānak saṯgur ṯinā milā▫i▫on jin saḏ hī varṯai nāl. ||1||

 

(Jeevan-u) living (sansaar-i) in the world (baahara = outside) without the guidance of (satiguru-u) the true guru – who teaches to obey our Creator – is (dhrig-u) disgraceful.

(Jin) those (naal-i) with (jin) whom, i.e. in whose minds, the Almighty is (sad hi) forever (vartai) present, it is because IT has (milaaion) caused (tinaa) them to be guided by, (satigur-u) true guru to remember IT, says (jan) humble fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਮੇਰੈ ਅੰਤਰਿ ਲੋਚਾ ਮਿਲਣ ਕੀ ਕਿਉ ਪਾਵਾ ਪ੍ਰਭ ਤੋਹਿ ॥ ਕੋਈ ਐਸਾ ਸਜਣੁ ਲੋੜਿ ਲਹੁ ਜੋ ਮੇਲੇ ਪ੍ਰੀਤਮੁ ਮੋਹਿ ॥

Mėhlā 5.  Merai anṯar locẖā milaṇ kī ki▫o pāvā parabẖ ṯohi.  Ko▫ī aisā sajaṇ loṛ lahu jo mele parīṯam mohi.

 

Prologue by the fifth Guru: Question: There is (lochaa) yearning (andar-i) in (meyrai) me (ki) of (milan) meeting; (kio) how do I (paava) find (toh-i) You, o (prabh) Master?

My mind answered: I should (lorr-i lahu) search out (koee) some (aisa) such (sajan-u) friend (jo) who (meyley) can lead (moh-i) me to (preetam) the beloved Almighty; I found the true guru and –

 

ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਜਤ ਦੇਖਾ ਤਤ ਸੋਇ ॥ ਜਨ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸੇਵਿਆ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥੨॥

Gur pūrai melā▫i▫ā jaṯ ḏekẖā ṯaṯ so▫e.  Jan Nānak so parabẖ sevi▫ā ṯis jevad avar na ko▫e. ||2||

 

(Poorai) the perfect guru (meylaaia) enabled me to find the Almighty within, i.e. imparted awareness of virtues of the Almighty, and now (jat) wherever I (deykha) see I find (soey = that) IT (tat) there.

I (seyvia = serve) have placed myself in care/obedience of (so = that) the one (prabh-u) Almighty – the highest authority; there is (na koey) none (avar-u) other (jeyvadd) as great as (tis-u) That, says (jan) humble fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਦੇਵਣਹਾਰੁ ਦਾਤਾਰੁ ਕਿਤੁ ਮੁਖਿ ਸਾਲਾਹੀਐ ॥ ਜਿਸੁ ਰਖੈ ਕਿਰਪਾ ਧਾਰਿ ਰਿਜਕੁ ਸਮਾਹੀਐ ॥

Pa▫oṛī.  Ḏevaṇhār ḏāṯār kiṯ mukẖ salāhī▫ai.  Jis rakẖai kirpā ḏẖār rijak samāhī▫ai.

 

(Paurri) stanza by the fifth Guru. (Deyvanhaar-u = capable of giving) the Almighty Sustainor is (daataar = giver) benevolent: (kit-u) with what (mukh-i) mouth do we (saalaaheeai) praise it, i.e. we cannot praise IT enough.

One on (jis-u) whom IT (rakhai) keeps (kirpa) mercy (dhaar-i) bestowed, IT (samaaheeai) supplies (rijak-u) the wherewithal to him/her.

 

ਕੋਇ ਨ ਕਿਸ ਹੀ ਵਸਿ ਸਭਨਾ ਇਕ ਧਰ ॥ ਪਾਲੇ ਬਾਲਕ ਵਾਗਿ ਦੇ ਕੈ ਆਪਿ ਕਰ ॥

Ko▫e na kis hī vas sabẖnā ik ḏẖar.  Pāle bālak vāg ḏe kai āp kar.

 

(Koey na) no one is (vas-i = under control) dependent on (kis hi) anyone else; (sabhna) everyone’s (dhar) support is the One Almighty (ik) alone.

IT (dey kai) gives IT’s (kar) hand – is gracious – to (paaley = nurture) look after the creatures (vaag-i) like (baalak) IT’s children.

 

ਕਰਦਾ ਅਨਦ ਬਿਨੋਦ ਕਿਛੂ ਨ ਜਾਣੀਐ ॥ ਸਰਬ ਧਾਰ ਸਮਰਥ ਹਉ ਤਿਸੁ ਕੁਰਬਾਣੀਐ ॥

Karḏā anaḏ binoḏ kicẖẖū na jāṇī▫ai.  Sarab ḏẖār samrath ha▫o ṯis kurbāṇī▫ai.

 

The Almighty (karda = does, anad/anand binod = joy) enacts numerous plays but we (jaaneeai) know (kichhoo na) nothing about them.

(Hau) I (kurbaaneeai = sacrifice) adore (tis-u = that) the Almighty who is (sarab = all, dhaar = support) the mainstay of all and (samrath) is Omnipotent.

 

ਗਾਈਐ ਰਾਤਿ ਦਿਨੰਤੁ ਗਾਵਣ ਜੋਗਿਆ ॥ ਜੋ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ਤਿਨੀ ਹਰਿ ਰਸੁ ਭੋਗਿਆ ॥੨॥

Gā▫ī▫ai rāṯ ḏinanṯ gāvaṇ jogi▫ā.  Jo gur kī pairī pāhi ṯinī har ras bẖogi▫ā. ||2||

 

We should (gaaeeai = sing) praise and emulate the virtues of (jogia = fit for, gaavan = singing) the praiseworthy Almighty.

But only one (jo) who (paah-i) places the self (pairi) at the feet (ki) of (gur) the guru to seek guidance – s/he praises and emulates Divine virtues; s/he (bhogiaa) enjoys (ras-u = elixir, har-i = of the Almighty) presence of the Almighty within. 2.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਭੀੜਹੁ ਮੋਕਲਾਈ ਕੀਤੀਅਨੁ ਸਭ ਰਖੇ ਕੁਟੰਬੈ ਨਾਲਿ ॥ ਕਾਰਜ ਆਪਿ ਸਵਾਰਿਅਨੁ ਸੋ ਪ੍ਰਭ ਸਦਾ ਸਭਾਲਿ ॥

Salok mėhlā 5.  Bẖīṛahu moklā▫ī kīṯī▫an sabẖ rakẖe kutambi nāl.  Kāraj āp savāri▫an so parabẖ saḏā sabẖāl.

 

Prologue of the fifth Guru. O human being, the Almighty who (keeteean-u = makes) changes our state (bheerrhu = from narrow) from adversity to (moklaaee = wide) prosperity/comfort, and (rakhey) protects (naal-i) along-with (kuttambai) the family;

And (savaareean-i= transforms) accomplishes our (kaaraj) the objectives (aap-i) on IT’s own, we should ever (sabhaal-i/sambhaal = take care) keep in mind and obey (so) that (prabh) Master.

 

ਪ੍ਰਭੁ ਮਾਤ ਪਿਤਾ ਕੰਠਿ ਲਾਇਦਾ ਲਹੁੜੇ ਬਾਲਕ ਪਾਲਿ ॥ ਦਇਆਲ ਹੋਏ ਸਭ ਜੀਅ ਜੰਤ੍ਰ ਹਰਿ ਨਾਨਕ ਨਦਰਿ ਨਿਹਾਲ ॥੧॥

Parabẖ māṯ piṯā kanṯẖ lā▫iḏā lahuṛe bālak pāl.  Ḏa▫i▫āl ho▫e sabẖ jī▫a janṯar har Nānak naḏar nihāl. ||1||

 

(Prabh) the Almighty (laaida = touches, kantth-i = throat) embraces/protects – and (paal-i = nurtures) looks after the creatures like (maat = mother, pitaa = father) the parents do with (lahurrey) the little (baalak) children.

To whom (har-i) the Almighty (hoey) is (nadir-i = sight of, nihaal = happiness/grace) gracious,  (sabh) all (jeea jantr) creatures are (daiaal) kind to him/her, says fifth Nanak. 1.

 

Page 958

 

ਮਃ ੫ ॥ ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥ ਗੁਰਿ ਵਣੁ ਤਿਣੁ ਹਰਿਆ ਕੀਤਿਆ ਨਾਨਕ ਕਿਆ ਮਨੁਖ ॥੨॥

Mėhlā 5.  viṇ ṯuḏẖ hor jė mangṇā sir ḏukẖā kai ḏukẖ.  Ḏėh nām sanṯokẖī▫ā uṯrai man kī bẖukẖ.  Gur vaṇ ṯiṇ hari▫ā kīṯi▫ā Nānak ki▫ā manukẖ. ||2||

 

Prologue by the fifth Guru. O Almighty, (mangnaa) asking for (j-i) anything (hor) other (vin-u) except (tudh-u) You, i.e. pursuing anything except union with You through living by Divine virtues and commands, is putting the self in (dukhaa) distress that is (sir-i kai = top) worse than all (dukh) distress.

Please (deyh-i) give me awareness of (santokheeaa) the satisfaction-giving (naam) Divine virtues as guide for life, so that my (bhukh = hunger) craving for other things (utrai) is removed.

Please lead me to the guru to obtain guidance; (gur-i) the guru (keetiaa) makes a withering (van-u) tree or (tin-u/trin) grass, (hariaa) green, i.e. transforms those deeply caught in vices, so (kiaa = what is?) it is not a big thing for the guru to transform (manukh) a person who wishes to be transformed, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸੋ ਐਸਾ ਦਾਤਾਰੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ॥ ਘੜੀ ਨ ਮੁਹਤੁ ਚਸਾ ਤਿਸੁ ਬਿਨੁ ਨਾ ਸਰੈ ॥

Pa▫oṛī.  So aisā ḏāṯār manhu na vīsrai.  Gẖaṛī na muhaṯ cẖasā ṯis bin nā sarai.

 

(Paurri) stanza by the fifth Guru. May I not (veesrai) forget (manh-u) from the mind (so) that Almighty who is (aisa) so (daataar-u) benevolent – IT gives without asking.

We cannot (sarai = do) exist (bin-u) without – IT’s support – (gharree = 24 minutes, muhat = 48 minutes, (chasaa = 48 seconds) for any length of time.

 

ਅੰਤਰਿ ਬਾਹਰਿ ਸੰਗਿ ਕਿਆ ਕੋ ਲੁਕਿ ਕਰੈ ॥ ਜਿਸੁ ਪਤਿ ਰਖੈ ਆਪਿ ਸੋ ਭਵਜਲੁ ਤਰੈ ॥

Anṯar bāhar sang ki▫ā ko luk karai.  Jis paṯ rakẖai āp so bẖavjal ṯarai.

 

The Almighty is (sang-i) with us (antar-i) within and (baahar-i) outside, i.e. protects everywhere and knows our thoughts and deeds; (ko) one can (karai) do (kiaa = what?) nothing (luk-i) concealed from IT.

One (jis-u) whose (pat-i) honor the Almighty (aap-i) IT-self protects, i.e. one whom the Almighty enables not to commit transgressions, (so) that person (tarai = swims) gets across (bhavjal-u) the world-oceans of vices to unite with IT.

 

ਭਗਤੁ ਗਿਆਨੀ ਤਪਾ ਜਿਸੁ ਕਿਰਪਾ ਕਰੈ ॥ ਸੋ ਪੂਰਾ ਪਰਧਾਨੁ ਜਿਸ ਨੋ ਬਲੁ ਧਰੈ ॥

Bẖagaṯ gi▫ānī ṯapā jis kirpā karai.  So pūrā parḏẖān jis no bal ḏẖarai.

 

One (jis-u) on whom the Almighty (kirpa karai) is kind – to enable to keep away from vices; that person is (bhagat-u) a devotee, (giaani) learned and (tapaa) austere, i.e. s/he does not need to display devotion, knowledge of scriptures or practice austerities.

One (no) to (jis) whom the Almighty (dharai) gives (bal = power) the ability – to overcome vices, (so) that person is (pooraa = perfect/acomplished, pardhaan = president) indeed exalted.

 

ਜਿਸਹਿ ਜਰਾਏ ਆਪਿ ਸੋਈ ਅਜਰੁ ਜਰੈ ॥ ਤਿਸ ਹੀ ਮਿਲਿਆ ਸਚੁ ਮੰਤ੍ਰੁ ਗੁਰ ਮਨਿ ਧਰੈ ॥੩॥

Jisahi jarā▫e āp so▫ī ajar jarai.  Ŧis hī mili▫ā sacẖ manṯar gur man ḏẖarai. ||3||

 

One (jisah-i) whom (aap-i = self) the Almighty (jaraa-e) enables to bear, (soee) only that person (jarai) bears (ajar-u) the unbearable, i.e. overcomes the hard-to-overcome affliction of ego.

(Sach-u) the Eternal (miliaa) is found by (tis hi) only that person who (dharai) keeps (man-i) in mind (mantr-u) instructions of the guru – gives up ego and lives by Divine virtues and commands. 3.

 

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ਸਲੋਕੁ ਮਃ ੫ ॥ ਧੰਨੁ ਸੁ ਰਾਗ ਸੁਰੰਗੜੇ ਆਲਾਪਤ ਸਭ ਤਿਖ ਜਾਇ ॥ ਧੰਨੁ ਸੁ ਜੰਤ ਸੁਹਾਵੜੇ ਜੋ ਗੁਰਮੁਖਿ ਜਪਦੇ ਨਾਉ ॥

Salok mėhlā 5.  Ḏẖan so rāg surangṛe ālāpaṯ sabẖ ṯikẖ jā▫e.  Ḏẖan so janṯ suhāvṛe jo gurmukẖ japḏe nā▫o.

 

Prologue of the fifth Guru. (Dhann-u) blessed are (su) those (surangrrey = colourful) beautiful (raag) musical measures (alaapat = uttering) by singing in which, (sabh) all (tikh = thirst) craving (jaaey = leaves) ends.

Message: The beautiful songs of praising Divine virtues, lead to emualing the virteus and be free of craving

 

(Dhann-u) blessed are those (suhaavrrey) pleasant (jant = creatures) persons (jo) who (gurmukh-i) guided by the guru, (japdey) remember and live by (naau/naam) Divine virtues and commands.

Message: the Almighty approves those who emulate Divine virtues guided by the guru.

 

ਜਿਨੀ ਇਕ ਮਨਿ ਇਕੁ ਅਰਾਧਿਆ ਤਿਨ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਤਿਨ ਕੀ ਧੂੜਿ ਹਮ ਬਾਛਦੇ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥

Jinī ik man ik arāḏẖi▫ā ṯin saḏ balihārai jā▫o.  Ŧin kī ḏẖūṛ ham bācẖẖ▫ḏe karmī palai pā▫e.

 

(Jini) those who (araadhiaa) invoke (ik-u) the One Almighty with (ik) one (man-i) mind, i.e. remember and obey Divine virtues and commands with single-minded attention; I (sad) ever (balihaarai jaau = am sacrifice) adore (tin) them.

(Ham = we) I (baachhd-e) seek (dhoorr-i = dust of the feet, tin ki = their) to serve, and learn from, them, but can (palai paa-e) receive their guidance with (karmi) with Divine grace.

 

ਜੋ ਰਤੇ ਰੰਗਿ ਗੋਵਿਦ ਕੈ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਆਖਾ ਬਿਰਥਾ ਜੀਅ ਕੀ ਹਰਿ ਸਜਣੁ ਮੇਲਹੁ ਰਾਇ ॥

Jo raṯe rang goviḏ kai ha▫o ṯin balihārai jā▫o.  Ākẖā birthā jī▫a kī har sajaṇ melhu rā▫e.

 

(Hau) I (balihaarai jaau = am sacrifice) adore (tin) those (jo) who are (rat-e) imbued with (rang-i) love of, i.e. those emulate virtues of, and have become like (govid/govind = master of the world) the Almighty.

I (aakhaa = say) tell them of (birtha = state) the yearning of my (jeea) soul for the Almighty and request to (m-elhu = unite) lead me to my (sajan) friend (raaey-i = king) the Sovereign (har-i) Almighty.

 

ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਜਨ ਨਾਨਕ ਪਾਇਆ ਅਗਮ ਰੂਪੁ ਅਨਤ ਨ ਕਾਹੂ ਜਾਇ ॥੧॥

Gur pūrai melā▫i▫ā janam maraṇ ḏukẖ jā▫e.  Jan Nānak pā▫i▫ā agam rūp anaṯ na kāhū jā▫e. ||1||

 

When (poorai) the perfect guru (m-elaaiaa) enables to meet/find the Almighty, then (dukh-u) the misery of being in cycles of (janam) births and deaths (jaaey = goes) ends.

When with the guru’s guidance one (paaiaa) finds the Almighty who is otherwise (agam roop-u) beyond reach/incomprehensible, one does not (jaaey) go (kaahoo) anywhere (anat) else – to seek enlightenment and solace, says (jan) humble fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਧੰਨੁ ਸੁ ਵੇਲਾ ਘੜੀ ਧੰਨੁ ਧਨੁ ਮੂਰਤੁ ਪਲੁ ਸਾਰੁ ॥ ਧੰਨੁ ਸੁ ਦਿਨਸੁ ਸੰਜੋਗੜਾ ਜਿਤੁ ਡਿਠਾ ਗੁਰ ਦਰਸਾਰੁ ॥

Mėhlā 5.  Ḏẖan so velā gẖaṛī ḏẖan ḏẖan mūraṯ pal sār.  Ḏẖan so ḏinas sanjogṛā jiṯ diṯẖā gur ḏarsār.

 

Prologue by the fifth Guru. (Su) that (veyla = moment, gharri = 24 minutes, moorat-u/mahoorat = 48 minutes, pal = a few seconds) moment is (saar-u) sublime; and blessed is that (sanjogrra) auspicious (dinas-u) day on (jit-u) which one (dditthaa) sees/obtains (darsaar-u = sight) meeting with the guru.

 

ਮਨ ਕੀਆ ਇਛਾ ਪੂਰੀਆ ਹਰਿ ਪਾਇਆ ਅਗਮ ਅਪਾਰੁ ॥ ਹਉਮੈ ਤੁਟਾ ਮੋਹੜਾ ਇਕੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ ਜਨੁ ਨਾਨਕੁ ਲਗਾ ਸੇਵ ਹਰਿ ਉਧਰਿਆ ਸਗਲ ਸੰਸਾਰੁ ॥੨॥

Man kī▫ā icẖẖā pūrī▫ā har pā▫i▫ā agam apār.  Ha▫umai ṯutā mohṛā ik sacẖ nām āḏẖār.  Jan Nānak lagā sev har uḏẖri▫ā sagal sansār. ||2||

 

(Har-i) the Almighty, who is otherwise (agam) beyond reach/comprehension and (apaar-u) infinite, (paaiaa) is found with the guru’s guidance, and with this, (ichhaa) wishes of (man) the mind (pooreeaa) are fulfilled – there is nothing left to be desired.

One’s (moharra = attachment) being possessed by (haumai) ego (tuttaa = breaks) ends, and one (aadhaar-u = support) relies on (naam-u) virtues and commands of (sach-u) the Eternal (ik-u) alone as guide.

(Sagal) the whole (sansaar-u) world – everyone – can be (udhriaa) saved (lagaa) by engaging in (seyv = service) obedience of (har-i) the Almighty, says humble fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਿਫਤਿ ਸਲਾਹਣੁ ਭਗਤਿ ਵਿਰਲੇ ਦਿਤੀਅਨੁ ॥ ਸਉਪੇ ਜਿਸੁ ਭੰਡਾਰ ਫਿਰਿ ਪੁਛ ਨ ਲੀਤੀਅਨੁ ॥

Pa▫oṛī.  Sifaṯ salāhaṇ bẖagaṯ virle ḏiṯī▫an.  Sa▫upe jis bẖandār fir pucẖẖ na līṯī▫an.

 

(Paurri) stanza by the fifth Guru. The Almighty (diteean-u) gives (bhagat-i) devotion by way of (siphat-i salaahan-u) praising and emulating IT’s virtues to (virley) some rare persons. One (jis-u) to whom IT (saupey) gives (bhanddaar = store) the treasure of devotion, i.e. living by Divine virtues and commands, IT does not (puchh leeteean-u) ask account of his/her deeds (phir-i = then) at the end.

 

ਜਿਸ ਨੋ ਲਗਾ ਰੰਗੁ ਸੇ ਰੰਗਿ ਰਤਿਆ ॥ ਓਨਾ ਇਕੋ ਨਾਮੁ ਅਧਾਰੁ ਇਕਾ ਉਨ ਭਤਿਆ ॥

Jis no lagā rang se rang raṯi▫ā.  Onā iko nām aḏẖār ikā un bẖaṯi▫ā.

 

Those (no) by (jis) whom (rang-u) love for the Almighty (lagaa) develops, (s-e) they are (ratiaa) dyed (rang-i) in IT’s color, i.e. become like the Almighty.

(Ona) they have (iko) only one (adhaar-u) mainstay of (naam) Divine virtues and commands and (ika) only one (bhatiaa) type of practice – to live by Naam.

 

ਓਨਾ ਪਿਛੈ ਜਗੁ ਭੁੰਚੈ ਭੋਗਈ ॥ ਓਨਾ ਪਿਆਰਾ ਰਬੁ ਓਨਾਹਾ ਜੋਗਈ ॥

Onā picẖẖai jag bẖuncẖai bẖog▫ī.  Onā pi▫ārā rab onāhā jog▫ī.

 

(Jag-u) the world, i.e. everyone (bhunchai, bhogaee) benefits (pichhai = behind) by following them.

(Rab-u) God is (piara) dear to (ona) them and God is (onaaha) for them, i.e. looks after and supports them.

 

ਜਿਸੁ ਮਿਲਿਆ ਗੁਰੁ ਆਇ ਤਿਨਿ ਪ੍ਰਭੁ ਜਾਣਿਆ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਜਿ ਖਸਮੈ ਭਾਣਿਆ ॥੪॥

Jis mili▫ā gur ā▫e ṯin parabẖ jāṇi▫ā.  Ha▫o balihārī ṯin jė kẖasmai bẖāṇi▫ā. ||4||

 

(Jis) one (jis-u) whom the guru (aaey) comes and meets, (tin-i = that) s/he (jaaniaa = knows) obtains awareness of virtues and commands of (prabh-u) the Almighty.

(Hau) I (balihaari = am sacrifice) adore (tin) those (j-i) who – follow the guru and – are (bhaaniaa) liked (khasmai) by the Master. 4.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਦੋਸਤੀ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਰੰਗੁ ॥ ਹਰਿ ਇਕੋ ਮੇਰਾ ਸਜਣੋ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਸੰਗੁ ॥

Salok mėhlā 5.  Har iksai nāl mai ḏosṯī har iksai nāl mai rang.  Har iko merā sajṇo har iksai nāl mai sang.

 

Prologue by the fifth Guru. (Mai) I have (dosti) friendship (naal-i) with (iksai) the One (har-i) Almighty, and (rang-u) enjoy (naal-i = with) in company of the One almighty, i.e. I enjoy praising and emulating Divine virtues, and ever remember them.

(Har-i) the Almighty is (meyra) my (iko) lone (sajno) friend and (mai) I keep (sang-u) company with the One Almighty alone.

 

ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਗੋਸਟੇ ਮੁਹੁ ਮੈਲਾ ਕਰੈ ਨ ਭੰਗੁ ॥ ਜਾਣੈ ਬਿਰਥਾ ਜੀਅ ਕੀ ਕਦੇ ਨ ਮੋੜੈ ਰੰਗੁ ॥

Har iksai nāl mai goste muhu mailā karai na bẖang.  Jāṇai birthā jī▫a kī kaḏe na moṛai rang.

 

I have (gosttey) conversation within with (iksai) the One God alone; IT does not (karai = does, maila = dirty) throw dust, i.e. turn me away and (bhang-u) does not break the association.

IT (jaanai) knows (birtha) the state (ki) of my (jeea) mind, i.e. my longing for IT, and (kad-e na) never (morrai) turns away my (rang-u) love.

 

ਹਰਿ ਇਕੋ ਮੇਰਾ ਮਸਲਤੀ ਭੰਨਣ ਘੜਨ ਸਮਰਥੁ ॥ ਹਰਿ ਇਕੋ ਮੇਰਾ ਦਾਤਾਰੁ ਹੈ ਸਿਰਿ ਦਾਤਿਆ ਜਗ ਹਥੁ ॥

Har iko merā maslaṯī bẖannaṇ gẖaṛan samrath.  Har iko merā ḏāṯār hai sir ḏāṯi▫ā jag hath.

 

(Har-i) God (iko) alone is (meyra) my (masalti) consultant; IT is (samrath-u) capable to (bhannan = breaking) destroy and (gharran) create.

God (iko) alone is (meyra) my (daataar-u = give) provider – I look to none else; IT has (hath-u) hand (sir-i) over heads of, i.e. gives to, even (daatiaa = givers) the benevolent people in (jag) the world.

 

ਹਰਿ ਇਕਸੈ ਦੀ ਮੈ ਟੇਕ ਹੈ ਜੋ ਸਿਰਿ ਸਭਨਾ ਸਮਰਥੁ ॥ ਸਤਿਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ਮਸਤਕਿ ਧਰਿ ਕੈ ਹਥੁ ॥

Har iksai ḏī mai tek hai jo sir sabẖnā samrath.  Saṯgur sanṯ milā▫i▫ā masṯak ḏẖar kai hath.

 

(Mai) I place (tteyk = support) reliance on (iksai) the One (har-i) Almighty (jo) who is (samrath-u) capable and is (sir-i = over the head) above (sabhna) all others, i.e. everyone looks to IT.

(Sant) the saint (satigur-i) true guru (milaaiaa) united me to the Almighty (kai) by (dhar-i) putting his (hath-u) hand on my (mastak-i) forehead – blessing/guiding.

 

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ਵਡਾ ਸਾਹਿਬੁ ਗੁਰੂ ਮਿਲਾਇਆ ਜਿਨਿ ਤਾਰਿਆ ਸਗਲ ਜਗਤੁ ॥ ਮਨ ਕੀਆ ਇਛਾ ਪੂਰੀਆ ਪਾਇਆ ਧੁਰਿ ਸੰਜੋਗ ॥ ਨਾਨਕ ਪਾਇਆ ਸਚੁ ਨਾਮੁ ਸਦ ਹੀ ਭੋਗੇ ਭੋਗ ॥੧॥

vadā sāhib gurū milā▫i▫ā jin ṯāri▫ā sagal jagaṯ.  Man kī▫ā icẖẖā pūrī▫ā pā▫i▫ā ḏẖur sanjog.  Nānak pā▫i▫ā sacẖ nām saḏ hī bẖoge bẖog. ||1||

 

The guru (jin-i) who (taariaa = ferries) emancipates (sagal) the whole world (milaaiaa = caused to meet) led me to (vaddaa) the great (sahib-u) Master.

I (paiaa) found the Almighty with (sanjog) the association ordained (dhur-i = from source) by the Almighty IT-self; (ichhaa) wishes of my (man) mind have been (pooreeaa) fulfilled.

I (sad hi) ever (bhogey = enjoy, bhog = object of pleasure) enjoy living by (naam-u) virtues and commands of (sach-u) the Eternal within. 1.

 

ਮਃ ੫ ॥ ਮਨਮੁਖਾ ਕੇਰੀ ਦੋਸਤੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥ ਵੇਖਦਿਆ ਹੀ ਭਜਿ ਜਾਨਿ ਕਦੇ ਨ ਪਾਇਨਿ ਬੰਧੁ ॥

Mėhlā 5.  Manmukẖā kerī ḏosṯī mā▫i▫ā kā san▫banḏẖ.  vekẖ▫ḏi▫ā hī bẖaj jān kaḏe na pā▫in banḏẖ.

 

Prologue by the fifth Guru. (Dosti) friendship (keyri = of) by (manmukhaa) self-serving persons is (sanbandh-u = connection) for the sake of (maaiaa = world-play) material benefits.

They (kadey na) never (paaian-i) establish (bandh-u = bond) lasting relationship, and (bhaj-i jaan-i) run away (veykhdiaa = as we see) any time.

 

ਜਿਚਰੁ ਪੈਨਨਿ ਖਾਵਨ੍ਹ੍ਹੇ ਤਿਚਰੁ ਰਖਨਿ ਗੰਢੁ ॥ ਜਿਤੁ ਦਿਨਿ ਕਿਛੁ ਨ ਹੋਵਈ ਤਿਤੁ ਦਿਨਿ ਬੋਲਨਿ ਗੰਧੁ ॥

Jicẖar painan kẖāvnĥe ṯicẖar rakẖan gandẖ.  Jiṯ ḏin kicẖẖ na hova▫ī ṯiṯ ḏin bolan ganḏẖ.

 

(Jichar-u) so long as they get free (painan-i) clothes and (khaavney) food, they (rakhan-i) keep (gandd-u = knot) the relationship (tichar-u) until then.

(Din-i) the day (jit-u) when there (hovaee) is (kichh-u na) nothing – to benefit, (tit-u) that (din-i) day they (bolan-i) speak (gandh-u = dirt) foul language and leave.

 

ਜੀਅ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਮਨਮੁਖ ਅਗਿਆਨੀ ਅੰਧੁ ॥ ਕੂੜਾ ਗੰਢੁ ਨ ਚਲਈ ਚਿਕੜਿ ਪਥਰ ਬੰਧੁ ॥

Jī▫a kī sār na jāṇnī manmukẖ agi▫ānī anḏẖ.  Kūṛā gandẖ na cẖal▫ī cẖikaṛ pathar banḏẖ.

 

(Manmukh) the self-serving people (agiaani) are ignorant and (andh-u) blinded – by attachment to material interests of the body; and do not (jaananee) know (saar = information/awareness) the needs of (jeea) the soul.

(Koorraa) a false/pretentious (ganddh-u = knot) relationship does not (chalaee) last; it is like (bandh-u) a dam of (pathar) stones built with (chikarr) mud – which does not last long.

 

ਅੰਧੇ ਆਪੁ ਨ ਜਾਣਨੀ ਫਕੜੁ ਪਿਟਨਿ ਧੰਧੁ ॥ ਝੂਠੈ ਮੋਹਿ ਲਪਟਾਇਆ ਹਉ ਹਉ ਕਰਤ ਬਿਹੰਧੁ ॥

Anḏẖe āp na jāṇnī fakaṛ pitan ḏẖanḏẖ.  Jẖūṯẖai mohi laptā▫i▫ā ha▫o ha▫o karaṯ bihanḏẖ.

 

Such (andhey = blind) ignorant people do not (jaananee) know (aapey) the self and (pittan-i) engage in (phakarr-u) fruitless (dhandh-u) pursuits.

They (lapttaaiaa = cling) remain entangled in (jhootthai = false) useless (moh-i) attachments; their life (bihandh-u) passes being oblivious of the Almighty and (karat = doing) saying (hau hau) I and mine – being attached to relatives and wealth.

 

ਕ੍ਰਿਪਾ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਧੁਰਿ ਪੂਰਾ ਕਰਮੁ ਕਰੇਇ ॥ ਜਨ ਨਾਨਕ ਸੇ ਜਨ ਉਬਰੇ ਜੋ ਸਤਿਗੁਰ ਸਰਣਿ ਪਰੇ ॥੨॥

Kirpā kare jis āpṇī ḏẖur pūrā karam kare▫i.  Jan Nānak se jan ubre jo saṯgur saraṇ pare. ||2||

 

One on whom the Almighty (kar-e) bestows (aapni = own) IT’s (kripa) kindness (dhur-i) from the source, i.e. IT-self, then s/he (kar-e-i) does (poora = perfect) fruitful (karam) deeds.

(S-e) those (jan) persons (jo) who (par-e) place themselves (saran-i = sanctuary) in care/obedience of (satigur) the true guru (ubr-e) are emancipated – from vices in life and rebirth on death, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਜੋ ਰਤੇ ਦੀਦਾਰ ਸੇਈ ਸਚੁ ਹਾਕੁ ॥ ਜਿਨੀ ਜਾਤਾ ਖਸਮੁ ਕਿਉ ਲਭੈ ਤਿਨਾ ਖਾਕੁ ॥

Pa▫oṛī.  Jo raṯe ḏīḏār se▫ī sacẖ hāk.  Jinī jāṯā kẖasam ki▫o labẖai ṯinā kẖāk.

 

(Paurri) stanza by the fifth Guru. (Haak-u) call (seyee) only those persons (sach-u) truthful – in living – (jo) who (ratey) are imbued with – yearning for – (deedaar = sight) vision of the Almighty, i.e. live by Divine virtues and commands.

(Kio) how does one (labhai) obtain (khaak-u) dust of feet (tinaa) of those (jini) who (jaata) know (khasam) the Master, i.e. one should serve and follow those who emulate virtues and obey commands of the Almighty.

 

ਮਨੁ ਮੈਲਾ ਵੇਕਾਰੁ ਹੋਵੈ ਸੰਗਿ ਪਾਕੁ ॥ ਦਿਸੈ ਸਚਾ ਮਹਲੁ ਖੁਲੈ ਭਰਮ ਤਾਕੁ ॥

Man mailā vekār hovai sang pāk.  Ḏisai sacẖā mahal kẖulai bẖaram ṯāk.

 

(Man-u) the mind (maila) defiled by (veykaar-u) vices (hovai) is (paak-i) purified (sang-i) in company of such people.

Then (taak-u) the door-shutter of (bharam) delusion (khulai) opens, i.e. all doubts are removed in their company and, (sachaa) the Eternal (disai = seen) found within.

 

ਜਿਸਹਿ ਦਿਖਾਲੇ ਮਹਲੁ ਤਿਸੁ ਨ ਮਿਲੈ ਧਾਕੁ ॥ ਮਨੁ ਤਨੁ ਹੋਇ ਨਿਹਾਲੁ ਬਿੰਦਕ ਨਦਰਿ ਝਾਕੁ ॥

Jisahi ḏikẖāle mahal ṯis na milai ḏẖāk.  Man ṯan ho▫e nihāl binḏak naḏar jẖāk.

 

(Jisah-i) one whom the Almighty shows (mahal-u = palace) the Self, (tis-u = that) s/he does not (milai) receive (dhaak-u) push, i.e. there is no impediment to his/her uniting with the Almighty.

His/her (man-u = mind, tan-u = body) being (hoey nihaal-u = are happy) blossom with (bindak) a bit of (jhaak-u= sight, nadar-i = of grace) Divine grace.

 

ਨਉ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰ ਕੈ ਸਬਦਿ ਲਾਗੁ ॥ ਤਿਸੈ ਮਿਲੈ ਸੰਤ ਖਾਕੁ ਮਸਤਕਿ ਜਿਸੈ ਭਾਗੁ ॥੫॥

Na▫o niḏẖ nām niḏẖān gur kai sabaḏ lāg.  Ŧisai milai sanṯ kẖāk masṯak jisai bẖāg. ||5||

 

We should (lag-u) apply ourselves to compliance with (sabad-i) teachings of the guru and learn (nau nidh-i = nine treasures) the valuable (naam-u) Divine virtues and commands – as guide for life.

But only one (jisai) who has (bhaag-u) good fortune (mastak-i) on the forehead – written by the Creator – (milai) receives (khaak-u = dust of feet) care and guidance of (sant) the guru. 5.