SGGS pp 961-963, Raamkali Ki Vaar M: 5, Paurris 9-13.

 

ਸਲੋਕ ਮਹਲਾ ੫ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਸੁਆਮੀ ਮੇਰੇ ਸੰਤਾਂ ਸੰਗਿ ਵਿਹਾਵੇ ॥ ਤੁਧਹੁ ਭੁਲੇ ਸਿ ਜਮਿ ਜਮਿ ਮਰਦੇ ਤਿਨ ਕਦੇ ਨ ਚੁਕਨਿ ਹਾਵੇ ॥੧॥

Salok mėhlā 5.  Hohu kirpāl su▫āmī mere sanṯāʼn sang vihāve.  Ŧuḏẖhu bẖule sė jam jam marḏe ṯin kaḏe na cẖukan hāve. ||1||

 

(Slok) prologue (mahla 5) by the fifth guru. O (meyrey) my (suaami) Master, please (hohu) be (kripaal) kind to facilitate that my life (vihaavey) passes (sang-i) in company of (santaa = saints) Your seekers – so that in their company, I ever remember You.

Those who (bhuley) stray off (tudhahu) from You, (s-i) they (jam-i jam-i) keep taking births and (mardey) dying; (tin) their (haavey = sighs) agony of being in reincarnations (kadey na) never (chukey) ends. 1.

 

ਮਃ ੫ ॥ ਸਤਿਗੁਰੁ ਸਿਮਰਹੁ ਆਪਣਾ ਘਟਿ ਅਵਘਟਿ ਘਟ ਘਾਟ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕੋਇ ਨ ਬੰਧੈ ਵਾਟ ॥੨॥

Mėhlā 5.  Saṯgur simrahu āpṇā gẖat avgẖat gẖat gẖāt.  Har har nām japanṯi▫ā ko▫e na banḏẖai vāt. ||2||

 

Prologue by the fifth Guru. O Sikhs of the guru, (simrahu) keep in mind teachings of (aapna = own) your (satigur-u) true guru, at every (ghatt-i) place including (avghatt-i) in difficult places, (ghatt = on the way) while travelling and (ghaatt-i) at the port of embarkation/disembarkation, i.e. in all circumstances, in comfort/discomfort.

(Koey na) no one can (bandhai) obstruct (vaatt) the path (japantiaa) by remembering and living by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of the Almighty. 2.

 

Page 962

 

ਪਉੜੀ ॥ ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥

Pa▫oṛī.  Ŧithai ṯū samrath jithai ko▫e nāhi.  Othai ṯerī rakẖ agnī uḏar māhi.

 

(Paurri) stanza by the fifth Guru. O Almighty, (too) You are (samrath-u) Omnipotent; You are there to help (tithai) there (jithai) where (koee naaah-i) no one else can. (Teyri) Your (rakh) protection is available (othai) there, like (maah-i) in (agni = fire) the heat of (udar) the mother’s womb.

 

ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥

Suṇ kai jam ke ḏūṯ nā▫e ṯerai cẖẖad jāhi.  Bẖa▫ojal bikẖam asgāhu gur sabḏī pār pāhi.

 

And (sun-i kai) listening to (teyrai) Your (naaey/naam) virtues being uttered and seeing their emulation by the devotee – (doot) the messenger of (jam) Divine justice (chhadd-i) leaves and (jaaey) goes – as it does not have jurisdiction on one who remembers God.

One (paar-i = far shore, paah-i = obtains/lands at) gets across (bikham-u) the hard-to- cross (asgaahu) bottomless, i.e. hard-to-overcome, (bhaujal-u) world-ocean of vices, (sabdi = by the word) with guidance of the guru.

 

ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥

Jin ka▫o lagī pi▫ās amriṯ se▫e kẖāhi.  Kal mėh eho punn guṇ govinḏ gāhi.

 

(Seyee) only they (jin kau) who (lagi piaas) are thirsty (khaah-i = eat) drink (amrit-u) the nectar, i.e. only those who yearn for the Almighty remember and practice Naam.

(Gaah-i = sing) praise (gun) virtues of (govind = master of the world) the Almighty and emulate them; (eyho) this is (pun-u) the good deed (mah-i) in (kal-i = conflict) in the age of duality – when on is at crossroad of life.

 

ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥

Sabẖsai no kirpāl samĥāle sāhi sāhi.  Birthā ko▫e na jā▫e jė āvai ṯuḏẖ āhi. ||9||

 

(Kirpaal-u) the kind Almighty (samaaley) takes care (no) of (sabhna) all (saah-i saah-i) at every breath – all the time.

No one (j-i) who (aavai) comes to You (aah-i) to seek (tudh-u) You, (jaaey) goes (birtha) empty-handed, i.e. all wishes are fulfilled by invoking You, o Almighty. 9.

 

—————————————————–

 

ਸਲੋਕ ਮਃ ੫ ॥ ਦੂਜਾ ਤਿਸੁ ਨ ਬੁਝਾਇਹੁ ਪਾਰਬ੍ਰਹਮ ਨਾਮੁ ਦੇਹੁ ਆਧਾਰੁ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਸਮਰਥੁ ਸਚੁ ਦਾਤਾਰੁ ॥

Salok mėhlā 5.  Ḏūjā ṯis na bujẖā▫iho pārbarahm nām ḏeh āḏẖār.  Agam agocẖar sāhibo samrath sacẖ ḏāṯār.

 

Prologue by the fifth Guru. One whom You (tis-u = that) (deyhu) give Your (aadhaar-u) support, o (paarbrahm) Supreme Being, i.e. create firm commitment to live by Your virtues and commands, You do not let (tis-u) that person (bujhaaihu) look to any (doojaa) other person.

You are (agam-u) beyond reach/incomprehensible, (agochar) not perceived by the senses, but are the (daataar-u = giver) beneficent (sach-u) eternal (saahibo) Master.

 

ਤੂ ਨਿਹਚਲੁ ਨਿਰਵੈਰੁ ਸਚੁ ਸਚਾ ਤੁਧੁ ਦਰਬਾਰੁ ॥ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Ŧū nihcẖal nirvair sacẖ sacẖā ṯuḏẖ ḏarbār.  Kīmaṯ kahaṇ na jā▫ī▫ai anṯ na pārāvār.

 

(Too) You are (nihchal-u = unshakable) unchanging, (nirvair-u = without enmity) have nothing against anyone and are (sach-u) eternal; (tudh-u) Your (darbaar-u) court is (sachaa = true) just.

Your virtues and powers have no (ant-u) limitation or (paaraavar-u = far shore) boundary; (na jaaeeai) it is not possible to (kahan-u = say) put (keemat-i) a price – know Your worth.

 

ਪ੍ਰਭੁ ਛੋਡਿ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਭੁ ਬਿਖਿਆ ਰਸ ਛਾਰੁ ॥ ਸੇ ਸੁਖੀਏ ਸਚੁ ਸਾਹ ਸੇ ਜਿਨ ਸਚਾ ਬਿਉਹਾਰੁ ॥

Parabẖ cẖẖod hor jė mangṇā sabẖ bikẖi▫ā ras cẖẖār.  Se sukẖī▫e sacẖ sāh se jin sacẖā bi▫uhār.

 

 (Sabh-u) everything (hor-u) other (chhodd-i) except – the wealth of awareness of virtues of – (prabh-u) the Almighty (j-i) that one may (mangnaa) ask is (ras) pleasure for (chhaar-u) dust – because everything else is perishable and left behind on death.

(Sey) those (jin) whose (biauhaar-u = dealings) conduct is (sachaa) truthful, i.e. those who emulate Divine virtues, (sey) they are (sach-u) truly (saah) wealthy and (sukhee-ey) remain at peace.

 

ਜਿਨਾ ਲਗੀ ਪ੍ਰੀਤਿ ਪ੍ਰਭ ਨਾਮ ਸਹਜ ਸੁਖ ਸਾਰੁ ॥ ਨਾਨਕ ਇਕੁ ਆਰਾਧੇ ਸੰਤਨ ਰੇਣਾਰੁ ॥੧॥

Jinā lagī parīṯ parabẖ nām sahj sukẖ sār.  Nānak ik ārāḏẖe sanṯan reṇār. ||1||

 

(Jinaa) those who (lagi) develop (preet-i) affection for (naam) virtues of (prabh) the Master, they attain (sahj) poise and (saar-u) the supreme (sukh) comfort of finding the Almighty.

 They (araadhey) invoke (ik-u) the One Almighty and seek (reynaar-u = dust of the feet) to be under guidance of (santan) the saints/seekers, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਅਨਦ ਸੂਖ ਬਿਸ੍ਰਾਮ ਨਿਤ ਹਰਿ ਕਾ ਕੀਰਤਨੁ ਗਾਇ ॥ ਅਵਰ ਸਿਆਣਪ ਛਾਡਿ ਦੇਹਿ ਨਾਨਕ ਉਧਰਸਿ ਨਾਇ ॥੨॥

Mėhlā 5.  Anaḏ sūkẖ bisrām niṯ har kā kīrṯan gā▫e.  Avar si▫āṇap cẖẖād ḏėh Nānak uḏẖras nā▫e. ||2||

 

Prologue by the fifth Guru. One who (gaaey) sings (keertan-u = praise) virtues (ka) of (har-i) the Almighty and emulates them, s/he (nit) ever has (anad) bliss, (sookh) comfort and (bisraam = rest) peace.

Therefore (chhaadd-i deyh-i) give up (avar) other (siaanpaa = cleverness) ideas of yours, o human being, for one (udhras-i) is emancipated through living by (naaey/naam) Divine virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥

Pa▫oṛī.  Nā ṯū āvahi vas bahuṯ gẖiṇāvaṇe.  Nā ṯū āvahi vas beḏ paṛāvaṇe.

 

(Paurri) stanza by the fifth Guru. O Almighty, (too) You do not (aavah-i) come (vas-i) under control of, i.e. are found by one who (ghiraavn-e = ill will) dislikes the world and withdraws to mountains/jungles.

You are not found by (parraavney = cause to read) reading (beyd = Vedas) scriptures.

 

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥

Nā ṯū āvahi vas ṯirath nā▫ī▫ai.  Nā ṯū āvahi vas ḏẖarṯī ḏẖā▫ī▫ai.

 

You are not found by (naaeeai/nahaaeeai) bathing (teerath-i) at pilgrim centers – by ceremonial baths.

You are not found by (dhaaeeai = running) wandering over (dhartee = earth) the world.

 

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥

Nā ṯū āvahi vas kiṯai si▫āṇpai.  Nā ṯū āvahi vas bahuṯā ḏān ḏe.

 

You are not found by (kitai) any (siaanpai) clever moves.

You are not found by (dey) giving (bahutaa) large (daan-u) charities.

 

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥

Sabẖ ko ṯerai vas agam agocẖarā.  Ŧū bẖagṯā kai vas bẖagṯā ṯāṇ ṯerā. ||10||

 

O, Almighty You are (agam) beyond reach/comprehension and (agochra) not perceived by the senses – and hence are hard to find -, but (sabh-u ko) everyone is under (teyrai) Your (vas-i) control.

(Too) You are (vas-i = under control) found (bhagtaa = devotees) by those who live by Your virtues and commands; (bhagtaa) the devotees have (t-era) Your-given (taan-u = power) strength to find You, i.e. they find You by living by Your virtues and commands. 10

 

————————————————————

 

ਸਲੋਕ ਮਃ ੫ ॥ ਆਪੇ ਵੈਦੁ ਆਪਿ ਨਾਰਾਇਣੁ ॥ ਏਹਿ ਵੈਦ ਜੀਅ ਕਾ ਦੁਖੁ ਲਾਇਣ ॥

Salok mėhlā 5.  Āpe vaiḏ āp nārā▫iṇ.  Ėhi vaiḏ jī▫a kā ḏukẖ lā▫iṇ.

 

Prologue by the fifth Guru. The Almighty is (aapeye) IT-self (vaid-u) the physician and (aap-i) IT-self (naaraain-u = distiller) makes the medicines, i.e. knows the shortcomings of creature and also helps him/her overcome by imparting awareness of IT’s virtues and commands.

(Eyh-i) these (vaid) physicians (laain) cause to contract (dukh-u) problems for (jeea) the soul, i.e. the self-appointed guru’s mislead people.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਖਾਇਣ ॥ ਨਾਨਕ ਜਿਸੁ ਮਨਿ ਵਸੈ ਤਿਸ ਕੇ ਸਭਿ ਦੂਖ ਮਿਟਾਇਣ ॥੧॥
Gur kā sabaḏ amriṯ ras kẖā▫iṇ.  Nānak jis man vasai ṯis ke sabẖ ḏūkẖ mitā▫iṇ. ||1||

 

(Sabad-u = word) teachings of the true guru are (amrit) the life-giving (ras-u) elixir (khaain = to eat) for treating the soul of afflictions.

One (jis-u) in whose (man-i) mind the guru’s teachings (vasai = abides) are remembered and acted upon (sabh-i) all (key = of, tis = that) his/her (dookh) faults (mittaain = erased) are removed, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਹੁਕਮਿ ਉਛਲੈ ਹੁਕਮੇ ਰਹੈ ॥ ਹੁਕਮੇ ਦੁਖੁ ਸੁਖੁ ਸਮ ਕਰਿ ਸਹੈ ॥ ਹੁਕਮੇ ਨਾਮੁ ਜਪੈ ਦਿਨੁ ਰਾਤਿ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਹੋਵੈ ਦਾਤਿ ॥

Mėhlā 5.  Hukam ucẖẖlai hukme rahai.  Hukme ḏukẖ sukẖ sam kar sahai.  Hukme nām japai ḏin rāṯ.  Nānak jis no hovai ḏāṯ.

 

Prologue of the fifth Guru. It is (hukam-i = by command) by Divine will that one (uchhlai = jumps) acts in ego or (rahai) remains steady (hukmey) by obeying Divine commands. (Hukmey) by submitting to Divine commands, s/he (sahai) bears (dukh) discomfort and (sukh) comfort (kar-i) treating them (sam) equal.

It is (hukmey) by Divine will that one (japai) keeps in mind and lives by (naam-u) virtues of the Almighty (din-u) day and (raat-i) night – all the time.

But this is done by one who (hovai = be) receives (daat-i = benediction) Divine grace, says fifth Nanak.

 

ਹੁਕਮਿ ਮਰੈ ਹੁਕਮੇ ਹੀ ਜੀਵੈ ॥ ਹੁਕਮੇ ਨਾਨ੍ਹ੍ਹਾ ਵਡਾ ਥੀਵੈ ॥

Hukam marai hukme hī jīvai.  Hukme nānĥā vadā thīvai.

 

S/he (marai = dies) gives up ego by obedience (hukam-i) to Divine commands, and by Hukam (jeevai) lives a life free of ego and vices.

S/he (theevai) becomes (naanaa) small and (vaddaa) big (hukmey) by Hukam, i.e. sometimes commits acts unbecoming of human birth and sometimes acts appropriately – based on past deeds.

 

ਹੁਕਮੇ ਸੋਗ ਹਰਖ ਆਨੰਦ ॥ ਹੁਕਮੇ ਜਪੈ ਨਿਰੋਧਰ ਗੁਰਮੰਤ ॥

Hukme sog harakẖ ānanḏ.  Hukme japai niroḏẖar gurmanṯ.

 

It is (hukmey) by Divine will that s/he experiences (sog) sorrow, (harakh) joy and (aanand) happiness.

(Hukmey) by Divine will – based on past deeds – s/he (japai) keeps in mind and acts by (nirodhar) unstoppable/ever useful (gurmant) instructions of the guru.

 

ਹੁਕਮੇ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ ॥ ਨਾਨਕ ਜਾ ਕਉ ਭਗਤੀ ਲਾਏ ॥੨॥

Hukme āvaṇ jāṇ rahā▫e.  Nānak jā ka▫o bẖagṯī lā▫e. ||2||

 

It is (hukmey) by Divine will that one (rahaaey) obviates (aavan-u = coming) births and (jaan-u = going) deaths.

But only that person does it (ja kau) whom the Almighty (laaey = engages) motivates (bhagti = devotion) to live by Naam or Divine virtues and commands, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਹਉ ਤਿਸੁ ਢਾਢੀ ਕੁਰਬਾਣੁ ਜਿ ਤੇਰਾ ਸੇਵਦਾਰੁ ॥ ਹਉ ਤਿਸੁ ਢਾਢੀ ਬਲਿਹਾਰ ਜਿ ਗਾਵੈ ਗੁਣ ਅਪਾਰ ॥

Pa▫oṛī.  Ha▫o ṯis dẖādẖī kurbāṇ jė ṯerā sevḏār.  Ha▫o ṯis dẖādẖī balihār jė gāvai guṇ apār.

 

(Paurri) stanza by the fifth Guru. (Hau) I (kurbaan-u = am sacrifice) adore (tis-u) that (ddhaaddhee) bard (j-i) who is (teyra) Your (seyvdaar) servant, i.e. who does not pay only lip service but lives by Your virtues and commands.

I (balihaar = am sacrifice) adore that bard (j-i) who (gaavai) sings (apaar) the infinite (gun) Divine virtues – and emulates them.

 

ਸੋ ਢਾਢੀ ਧਨੁ ਧੰਨੁ ਜਿਸੁ ਲੋੜੇ ਨਿਰੰਕਾਰੁ ॥ ਸੋ ਢਾਢੀ ਭਾਗਠੁ ਜਿਸੁ ਸਚਾ ਦੁਆਰ ਬਾਰੁ ॥

So dẖādẖī ḏẖan ḏẖan jis loṛe nirankār.  So dẖādẖī bẖāgaṯẖ jis sacẖā ḏu▫ār bār.

 

(So) that (ddhaaddhee) bard is (dhan-u dhann-u) highly blessed (jis-u) whom (nirankaar) the Formless Almighty (lorrey) seeks to unite with IT-self.

(So) that bard is (bhaagatth-u) fortunate who obtains entry to (duaar-u) door of (baar-u) abode of (sachaa) the Eternal.

 

ਓਹੁ ਢਾਢੀ ਤੁਧੁ ਧਿਆਇ ਕਲਾਣੇ ਦਿਨੁ ਰੈਣਾਰ ॥ ਮੰਗੈ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨ ਆਵੈ ਕਦੇ ਹਾਰਿ ॥

Oh dẖādẖī ṯuḏẖ ḏẖi▫ā▫e kalāṇe ḏin raiṇār.  Mangai amriṯ nām na āvai kaḏe hār.

 

(So) such a (ddhaaddhee) bard (dhiaaey) pays attention to (tudh-u = you) Your commands (din-u) day and (rainaar) night – at all times.

He (mangai) asks for awareness of (amrit) the life-giving (naam-u) Divine virtues; he (na kadey) never (aavai = comes) experiences (haar-i) defeat – in the face of vices.

 

ਕਪੜੁ ਭੋਜਨੁ ਸਚੁ ਰਹਦਾ ਲਿਵੈ ਧਾਰ ॥ ਸੋ ਢਾਢੀ ਗੁਣਵੰਤੁ ਜਿਸ ਨੋ ਪ੍ਰਭ ਪਿਆਰੁ ॥੧੧॥

Kapaṛ bẖojan sacẖ rahḏā livai ḏẖār.  So dẖādẖī guṇvanṯ jis no parabẖ pi▫ār. ||11||

 

His (kaparr-u = apparel, bhojan = food) way of living is based on (sach-u) truth; s/he (rahdaa) lives (dhaar = keeping) fixing (livai) focus on the Almighty.

(So) that (ddaaddhi) bard (jis no) who has (piaar-u) love for (prabh) the Master, is (gunvant-u = virtuous) praiseworthy. 11.

 

Page 963

 

Note: This twelfth Paurri or stanza of Ramkali Ki Vaar M: 5 has two Sloks or prologues also of the fifth Guru preceding it. The message from the Sloks is once one starts living by Naam, i.e. emulating Divine virtues and obeying Divine commands, one finds life enjoyable. One should therefore be conscious of Naam in all activities of thought, word and deed. The Paurri supplicates the Almighty to enable living by Naam.

 

ਸਲੋਕ ਮਃ ੫ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਮਿਉ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨਿ ਤਨਿ ਹਿਰਦੈ ਸਿਮਰਿ ਹਰਿ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥

Salok mėhlā 5.  Amriṯ baṇī ami▫o ras amriṯ har kā nā▫o.  Man ṯan hirḏai simar har āṯẖ pahar guṇ gā▫o.

 

Prologue by the fifth Guru. (Amrit) the life-giving (baani = words) teachings of the guru have (amio/amrit) sweet (ras-u) taste – bring peace; they impart awareness of (amrit-u) life-giving (naau) virtues and commands of (har-i) the Almighty.

We should (simar-i) remember Naam (man-i) in mind/thoughts, (tan-i) in body/actions and (hirdai) heart; and (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty (aatth = eight, pahar = three=hour periods) twenty four hours – round the clock in all activities.

 

ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਸਫਲੁ ਹੋਇ ਮਨ ਮਹਿ ਲਾਇਹੁ ਭਾਉ ॥

Upḏes suṇhu ṯum gursikẖahu sacẖā ihai su▫ā▫o.  Janam paḏārath safal ho▫e man mėh lā▫ihu bẖā▫o.

 

(Sunhu) listen (tum) you, o (gursikhahu) Sikhs of the guru, (ihai) this alone is (sachaa) the true (suaau) objective of human birth.

(Laaihu) develop (bhaau) love (mah-i) in (man) the mind for, i.e. live by virtues and commands of, the Almighty, so that (padaarath = substance) the valuable (janam-u) human birth is (saphal-u) successful in attaining union with the Creator.

 

ਸੂਖ ਸਹਜ ਆਨਦੁ ਘਣਾ ਪ੍ਰਭ ਜਪਤਿਆ ਦੁਖੁ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਊਪਜੈ ਦਰਗਹ ਪਾਈਐ ਥਾਉ ॥੧॥

Sūkẖ sahj ānaḏ gẖaṇā parabẖ japṯi▫ā ḏukẖ jā▫e.  Nānak nām japaṯ sukẖ ūpjai ḏargėh pā▫ī▫ai thā▫o. ||1||

 

(Japtiaa) by remembering and living by – virtues and commands of – (prabh) the Almighty, – one keeps away from transgressions and hence – (dukh-u) the distress of remaining separated from the Master (jaaey = goes) ends and one experiences (ghanaa) abundant (sukh-u) peace, (sahj) poise and (aanad/anand) bliss by finding the Master within.

(Sukh-u) peace (oopjai) comes by (japat) remembering and emulating (naam-u) Divine virtues and commands, with (paaeeai) obtaining (thaau = place) acceptance in (dargah) Divine court, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਗੁਰੁ ਪੂਰਾ ਮਤਿ ਦੇਇ ॥ ਭਾਣੈ ਜਪ ਤਪ ਸੰਜਮੋ ਭਾਣੈ ਹੀ ਕਢਿ ਲੇਇ ॥

Mėhlā 5.  Nānak nām ḏẖi▫ā▫ī▫ai gur pūrā maṯ ḏe▫e.  Bẖāṇai jap ṯap sanjamo bẖāṇai hī kadẖ le▫e.

 

Prologue by the fifth Guru. Says fifth Nanak: (Poora) the perfect guru (dey-i) gives the (mat-i) counsel to (dhiaaeeai) pay attention to (naam-u) Divine virtues and commands.

It is with (bhaanai) Divine will that one engages in ritual (jap) recitations of Mantras, (tap) austerities and (sanjamo) control of organs, and by Divine will (hi) also (kaddh-i ley-i) takes out from these – and to live by Naam.           

 

ਭਾਣੈ ਜੋਨਿ ਭਵਾਈਐ ਭਾਣੈ ਬਖਸ ਕਰੇਇ ॥ ਭਾਣੈ ਦੁਖੁ ਸੁਖੁ ਭੋਗੀਐ ਭਾਣੈ ਕਰਮ ਕਰੇਇ ॥

Bẖāṇai jon bẖavā▫ī▫ai bẖāṇai bakẖas kare▫i.  Bẖāṇai ḏukẖ sukẖ bẖogī▫ai bẖāṇai karam kare▫i.

 

By (bhaanai) Divine will the soul (bhavaaeeai = caused to wander) goes through (jon-i = womb) cycles of births and deaths and at (bhaanai) ITs will the Almighty (kar-i = does, bakhas-i = grace) bestows grace – to end these and unite it with IT-self.

It is (bhaanai) by Divine will that we (bhogeeai) experience (dukh-u) the pain of separation or (sukh-u) comfort of union, and at (bhaanai) IT’s will, the Almighty (karam kar-i) bestows grace – for peace.

 

ਭਾਣੈ ਮਿਟੀ ਸਾਜਿ ਕੈ ਭਾਣੈ ਜੋਤਿ ਧਰੇਇ ॥ ਭਾਣੈ ਭੋਗ ਭੋਗਾਇਦਾ ਭਾਣੈ ਮਨਹਿ ਕਰੇਇ ॥

Bẖāṇai mitī sāj kai bẖāṇai joṯ ḏẖare▫e.  Bẖāṇai bẖog bẖogā▫iḏā bẖāṇai manėh kare▫i.

 

(Bhaanai) at IT’s will the Creator (saaj-i kai = gives shape) creates the body (mittee = clay) of the five elements and by IT’s will (dharey-i) puts IT’s (jot-i = light/spirit) the soul in it.

(Bhaanai) at IT’s will, the Almighty (bhogaaida) causes to enjoy (bhog) objects of physical pleasure and at IT’s will (karey-i = causes, manah-i = restraint) keeps one away from them – and remember IT.

 

ਭਾਣੈ ਨਰਕਿ ਸੁਰਗਿ ਅਉਤਾਰੇ ਭਾਣੈ ਧਰਣਿ ਪਰੇਇ ॥ ਭਾਣੈ ਹੀ ਜਿਸੁ ਭਗਤੀ ਲਾਏ ਨਾਨਕ ਵਿਰਲੇ ਹੇ ॥੨॥

Bẖāṇai narak surag a▫uṯāre bẖāṇai ḏẖaraṇ pare▫e.  Bẖāṇai hī jis bẖagṯī lā▫e Nānak virle he. ||2||

 

(Bhaanai) at IT’s will, the Almighty (autaarey = causes to descend) puts the souls (narak-i = in hell) in cycles of births and deaths or (surag-i = in heaven) IT’s company, and at IT’s will (parey-i) places (dharti) on the earth – causes to be born.

At IT’s will the Almighty decides (jis-u) whom to (laaey) engage (bhagti = devotion) in practice of Naam; such persons (hai) are (virley) rare, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਵਡਿਆਈ ਸਚੇ ਨਾਮ ਕੀ ਹਉ ਜੀਵਾ ਸੁਣਿ ਸੁਣੇ ॥ ਪਸੂ ਪਰੇਤ ਅਗਿਆਨ ਉਧਾਰੇ ਇਕ ਖਣੇ ॥

Pa▫oṛī.  vadi▫ā▫ī sacẖe nām kī ha▫o jīvā suṇ suṇe.  Pasū pareṯ agi▫ān uḏẖāre ik kẖaṇe.

 

(Paurri) stanza by the fifth Guru. (Hau) I (jeeva) live a life free of vices (sun-i suney) by ever listening to (vaddiaaee) praise of (naam) virtues of (sachey) the Eternal.

Practice of Naam (udhaarey) lifts those with (pasoo) animal instincts, (preyt = ghosts) direction-less persons, and (agiaan) ignorant ones in (ik) one (khaney) moment – when they are motivated from within.

 

ਦਿਨਸੁ ਰੈਣਿ ਤੇਰਾ ਨਾਉ ਸਦਾ ਸਦ ਜਾਪੀਐ ॥ ਤ੍ਰਿਸਨਾ ਭੁਖ ਵਿਕਰਾਲ ਨਾਇ ਤੇਰੈ ਧ੍ਰਾਪੀਐ ॥

Ḏinas raiṇ ṯerā nā▫o saḏā saḏ jāpī▫ai.  Ŧarisnā bẖukẖ vikrāl nā▫e ṯerai ḏẖarāpī▫ai.

 

We should (sadaa sad) forever (jaapeeai) remember and live by (teyra) Your (naau/naam) commands (dinas-u) day and night.

(Vikraal) the terrible (trisna = thirst, bhukh = hunger) craving – running to satisfy desires – (dhraapeeai) is satisfied with living by (teyrai) Your (naaey) Naam.

 

ਰੋਗੁ ਸੋਗੁ ਦੁਖੁ ਵੰਞੈ ਜਿਸੁ ਨਾਉ ਮਨਿ ਵਸੈ ॥ ਤਿਸਹਿ ਪਰਾਪਤਿ ਲਾਲੁ ਜੋ ਗੁਰ ਸਬਦੀ ਰਸੈ ॥

Rog sog ḏukẖ vañai jis nā▫o man vasai.  Ŧisėh parāpaṯ lāl jo gur sabḏī rasai.

 

(Jis-u) one in whose (man-i) mind (naau) Naam abides, – s/he shuns transgressions and hence – his/her (rog-u) disease of ego, the resultant (sog-u) sorrow and (dukh) suffering (vanjnai = leave) are obviated.

(Laal-u) the Beloved Master is (praapat-i) found by one (jo) who (rasai) remains absorbed in (gur sabdi = with guru’s word) complying with the guru’s teachings.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਬੇਅੰਤ ਉਧਾਰਣਹਾਰਿਆ ॥ ਤੇਰੀ ਸੋਭਾ ਤੁਧੁ ਸਚੇ ਮੇਰੇ ਪਿਆਰਿਆ ॥੧੨॥

Kẖand barahmand be▫anṯ uḏẖāraṇhāri▫ā.  Ŧerī sobẖā ṯuḏẖ sacẖe mere pi▫āri▫ā. ||12||

 

O (beyant) infinite Almighty, You (udhaaranhaaria) save (khandd = parts) planets and (brahmandd) universes, i.e. everyone everywhere.

(Teyri) Your (sobha) glory is (tudh-u) Yours – there is none like You – (meyrey) my (piaariaa) Beloved (sachey) Eternal Master. 12.

 

———————————————————-

 

ਸਲੋਕ ਮਃ ੫ ॥ ਮਿਤ੍ਰੁ ਪਿਆਰਾ ਨਾਨਕ ਜੀ ਮੈ ਛਡਿ ਗਵਾਇਆ ਰੰਗਿ ਕਸੁੰਭੈ ਭੁਲੀ ॥ ਤਉ ਸਜਣ ਕੀ ਮੈ ਕੀਮ ਨ ਪਉਦੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਢੁ ਨ ਲਹਦੀ ॥੧॥

Salok mėhlā 5.  Miṯar pi▫ārā Nānak jī mai cẖẖad gavā▫i▫ā rang kasumbẖai bẖulī.  Ŧa▫o sajaṇ kī mai kīm na pa▫uḏī ha▫o ṯuḏẖ bin adẖ na lahḏī. ||1||

 

Prologue by the fifth Guru. Says fifth Nanak on behalf of a soul-woman: (Mai) I (chhadd-i = left) ignored and (gavaaiaa) lost my (piaara) dear (mitr-u) friend – the Almighty. I was deluded by (rang-i = colour) the attractive, but short-lived, bright colour (kasumbhai) of the safflower and (bhuli) strayed off from God, getting caught in attachment to the transitory world-play – of relatives, wealth, staus and so on – I forgot You  my God.

I did not (paudi = put, keem = price) realize the worth of (tau) You my (sajan) friend and now realize that I cannot (lahdi) get, i.e. am not worth, even (addh-u) a pittance (bin-u) without (tudh-u) You, i.e. I cannot receive honour in Divine court without living by Your virtues and commands. 1.

 

ਮਃ ੫ ॥ ਸਸੁ ਵਿਰਾਇਣਿ ਨਾਨਕ ਜੀਉ ਸਸੁਰਾ ਵਾਦੀ ਜੇਠੋ ਪਉ ਪਉ ਲੂਹੈ ॥ ਹਭੇ ਭਸੁ ਪੁਣੇਦੇ ਵਤਨੁ ਜਾ ਮੈ ਸਜਣੁ ਤੂਹੈ ॥੨॥

Mėhlā 5.  Sas virā▫iṇ Nānak jī▫o sasurā vāḏī jeṯẖo pa▫o pa▫o lūhai.  Habẖe bẖas puṇeḏe vaṯan jā mai sajaṇ ṯūhai. ||2||

 

Prologue by the fifth Guru. Says fifth Nanak on behalf of a soul-wife: O (jeeo) revered Almighty-husband, my (sas-u) mother-in-law is (viraaian-i) antagonistic, (sasura) the father-in-law is (vaadi) quarrelsome and (j-etho) husband’s elder brother (pau pau = comes in) interferes and (loohai = burns) makes life difficult, i.e. family relationships cause entanglements.

But (ja) if (toohai) You are (sajan-u = friend) with me then they (habhey) all can (vatan-u) go about (puneydey) sieving (bhas-u) dust, i.e. I remain free of all that distracts from You. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਤੂ ਵੁਠਾ ਚਿਤਿ ਤਿਸੁ ਦਰਦੁ ਨਿਵਾਰਣੋ ॥ ਜਿਸੁ ਤੂ ਵੁਠਾ ਚਿਤਿ ਤਿਸੁ ਕਦੇ ਨ ਹਾਰਣੋ ॥

Pa▫oṛī.  Jis ṯū vuṯẖā cẖiṯ ṯis ḏaraḏ nivārṇo.  Jis ṯū vuṯẖā cẖiṯ ṯis kaḏe na hārṇo.

 

(Paurri) stanza by the fifth Guru. One (jis) in whose (chit-i) mind (too) You (vutthaa) dwell – s/he shuns transgressions and hence You (nivaarno = dispel) obviate his/her (darad-u = pain) grief.

One in whose mind You dwell, (tis-u) that person (kadey na) never (haarno) loses – the battle with vices, i.e. remains free of them.

 

ਜਿਸੁ ਮਿਲਿਆ ਪੂਰਾ ਗੁਰੂ ਸੁ ਸਰਪਰ ਤਾਰਣੋ ॥ ਜਿਸ ਨੋ ਲਾਏ ਸਚਿ ਤਿਸੁ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਣੋ ॥

Jis mili▫ā pūrā gurū so sarpar ṯārṇo.  Jis no lā▫e sacẖ ṯis sacẖ samĥālaṇo.

 

One (jis-u) who (miliaa) finds (poora) the perfect guru – and complies with his instructions – s/he (sarpar) is certain to (taarno = ferries) get across the world-ocean.

One whom the guru (laaey = attaches) guides to obey (sach-i) the Eternal, (tis-u) that person (samaalno = take care) keeps the Almighty – Divine virtues and commands – in mind.

 

ਜਿਸੁ ਆਇਆ ਹਥਿ ਨਿਧਾਨੁ ਸੁ ਰਹਿਆ ਭਾਲਣੋ ॥ ਜਿਸ ਨੋ ਇਕੋ ਰੰਗੁ ਭਗਤੁ ਸੋ ਜਾਨਣੋ ॥

Jis ā▫i▫ā hath niḏẖān so rahi▫ā bẖālṇo.  Jis no iko rang bẖagaṯ so jānṇo.

 

(Jis-u) one in whose (hath-i) hands (nidhaan-u) the treasure (aaiaa) comes, (s-u) that person (rahia) stops (bhaalno) searching- for God.

(Jaanano) know (so) that person to be (bhagat-u) a devotee (jis no) who has (rang-u) love (iko) only for the One Almighty.

 

ਓਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁ ਬਿਰਹੀ ਚਾਰਣੋ ॥ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣ ਸਭੁ ਤੇਰਾ ਕਾਰਣੋ ॥੧੩॥

Oh sabẖnā kī reṇ birhī cẖārṇo.  Sabẖ ṯere cẖoj vidāṇ sabẖ ṯerā kārṇo. ||13||

 

(Oh-u) that (birahi = yearner) seeker of the Almighty remains (reyn-u) dust of (chaarno) the feet of (sabhna) all, i.e. remains humble.

O Almighty, (sabh-i) all (teyrey) Your (choj) plays are (viddaan) wondrous; (sabh-u) everything is (teyra) your (kaarno) creation. 13.

 

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.

 

Page 961

 

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.

 

————————————————————-

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.