SGGS pp 612-614, Sortth M: 5, Shabads 13-20.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇ ॥ ਪ੍ਰਤਿਪਾਲੈ ਨਿਤ ਸਾਰਿ ਸਮਾਲੈ ਇਕੁ ਗੁਨੁ ਨਹੀ ਮੂਰਖਿ ਜਾਤਾ ਰੇ ॥੧॥

Soraṯẖ mėhlā 5.  Kot barahmand ko ṯẖākur su▫āmī sarab jī▫ā kā ḏāṯā re.  Paraṯipālai niṯ sār samālai ik gun nahī mūrakẖ jāṯā re. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Tthaakur-u = master) the revered (suaami) Master (kott-i = crore/ten million) of millions of (brahmandd) universes is (daata = giver) the provider (ka) of (sarab) all (jeeaa) creatures.

IT (pratipaalai) nurtures and (nit) ever (saar-i samaalai) takes care of them, but I (moorakh-i) a foolish person do not (jaata = know) realize even (ik-u) a single (gun-u) virtue of the Master. 1.

 

ਹਰਿ ਆਰਾਧਿ ਨ ਜਾਨਾ ਰੇ ॥ ਹਰਿ ਹਰਿ ਗੁਰੁ ਗੁਰੁ ਕਰਤਾ ਰੇ ॥ ਹਰਿ ਜੀਉ ਨਾਮੁ ਪਰਿਓ ਰਾਮਦਾਸੁ ॥ ਰਹਾਉ ॥

Har ārāḏẖ na jānā re.  Har har gur gur karṯā re.  Har jī▫o nām pari▫o Rāmḏās. Rahā▫o.

 

The guru taught me to remember the Almighty and: Even though I have (pario naam-u) been named (raamdaas-u) servant of the all-pervasive Master; I have not (jaana) learnt how to (aaraadh-i) remember (har-i) the Almighty; I only (kartaa = utter) repeat (har-i har-i) Almighty – Vahiguru Vahiguru, or (gur-u gur-u) guru.

(Rahaau) dwell on this and contemplate.

 

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਸੁਖ ਸਾਗਰ ਸਰਬ ਘਟਾ ਭਰਪੂਰੀ ਰੇ ॥ ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਹੈ ਸੰਗੇ ਮੈ ਮੂਰਖ ਜਾਨਿਆ ਦੂਰੀ ਰੇ ॥੨॥

Ḏīn ḏa▫i▫āl kirpāl sukẖ sāgar sarab gẖatā bẖarpūrī re.  Pekẖaṯ sunaṯ saḏā hai sange mai mūrakẖ jāni▫ā ḏūrī re. ||2||

 

Here are some of IT’s virtues: The Almighty is (daiaal) compassionate to (deen) the helpless, (kripaal) merciful, (saagar = ocean) source of (sukh = comfort) solace and (bharpoori = fills) is present in (sarab) all (ghattaa) bodies/minds.

IT is (sadaa) ever (sang-e) with me (pekhat) watching what I do, and (sunat) hearing what I say/think, but (mai) I (moorakh) a fool (jaania) consider IT (doori) far somewhere – and hence act oblivious of IT’s commands. 2.

 

ਹਰਿ ਬਿਅੰਤੁ ਹਉ ਮਿਤਿ ਕਰਿ ਵਰਨਉ ਕਿਆ ਜਾਨਾ ਹੋਇ ਕੈਸੋ ਰੇ ॥ ਕਰਉ ਬੇਨਤੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਮੈ ਮੂਰਖ ਦੇਹੁ ਉਪਦੇਸੋ ਰੇ ॥੩॥

Har bi▫anṯ ha▫o miṯ kar varna▫o ki▫ā jānā ho▫e kaiso re.  Kara▫o benṯī saṯgur apune mai mūrakẖ ḏeh upḏeso re. ||3||

 

(Har-i) the Almighty is (biant-u) Infinite but I (varnau) describe IT (kar-i) as (mit-i) is limited; (kiaa) how can I (jaana) know (hoey kaiso) what IT is like?

I (karau) make (beynti) supplication to (apuney = own) my (satigur) true guru to (deyhu) impart (updeyso = instruction) awareness of IT’s virtues to (moorakh) the foolish me. 3.

 

ਮੈ ਮੂਰਖ ਕੀ ਕੇਤਕ ਬਾਤ ਹੈ ਕੋਟਿ ਪਰਾਧੀ ਤਰਿਆ ਰੇ ॥ ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਸੁਣਿਆ ਪੇਖਿਆ ਸੇ ਫਿਰਿ ਗਰਭਾਸਿ ਨ ਪਰਿਆ ਰੇ ॥੪॥੨॥੧੩॥

Mai mūrakẖ kī keṯak bāṯ hai kot parāḏẖī ṯari▫ā re. Gur Nānak jin suṇi▫ā pekẖi▫ā se fir garbẖās na pari▫ā re. ||4||2||13||

 

With the guru’s guidance, (kott-i) millions of (praadhi) wrongdoers (tariaa = swam) have gone across the world-ocean, and not born again; then (keytak) what (baat = talk) the reason for (mai) me, (moorakh) a foolish person, to doubt efficacy of obeying the guru.

(Jin) those who (suniaa) have listened to and (peykhia) seen (gur-u Nanak-u) Guru Nanak, i.e. followed his example, (sey) they have not (pariaa) been put (garbhaas-i) the womb (phir-i) again, i.e. are not reborn. 4. 2. 13.

 

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Note: The Shabad below describes the wondrous transformation that takes place by being conscious of the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਿਨਾ ਬਾਤ ਕੋ ਬਹੁਤੁ ਅੰਦੇਸਰੋ ਤੇ ਮਿਟੇ ਸਭਿ ਗਇਆ ॥ ਸਹਜ ਸੈਨ ਅਰੁ ਸੁਖਮਨ ਨਾਰੀ ਊਧ ਕਮਲ ਬਿਗਸਇਆ ॥ ੧॥

Soraṯẖ mėhlā 5.  Jinā bāṯ ko bahuṯ anḏesro ṯe mite sabẖ ga▫i▫ā.  Sahj sain ar sukẖman nārī ūḏẖ kamal bigsa▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Baat) things (jina) which caused me (bahut-u) much (and-esro) anxiety, (tey) they (sabbh-i) all (mitt-e gaiaa = erased) have disappeared.

Now I experience (sahj) tranquillity, (saain = sleep) peace and (sukhman naari = yogi’s state of bliss) am blissful; my (oodh = inverted/drooping, kamal = lotus) withering mind has (bigsaiaa = blossomed) become happy. 1.

 

ਦੇਖਹੁ ਅਚਰਜੁ ਭਇਆ ॥ ਜਿਹ ਠਾਕੁਰ ਕਉ ਸੁਨਤ ਅਗਾਧਿ ਬੋਧਿ ਸੋ ਰਿਦੈ ਗੁਰਿ ਦਇਆ ॥ ਰਹਾਉ ॥

Ḏekẖhu acẖraj bẖa▫i▫ā.  Jih ṯẖākur ka▫o sunaṯ agāḏẖ boḏẖ so riḏai gur ḏa▫i▫ā. Rahā▫o.

 

(Deykhahu) look, (achraj-u) a wonder (bhaiaa) has happened.

(Tthaakur) the Master (jih kau) who (sunat) I heard is (agaadh-i = bottomless/unfathomable, bodh-i = for the intellect) beyond human understanding, (gur-i) the guru (daiaa) gave/showed (so) that Master (ridai) in the mind – by making me aware of IT’s virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਜੋਇ ਦੂਤ ਮੋਹਿ ਬਹੁਤੁ ਸੰਤਾਵਤ ਤੇ ਭਇਆਨਕ ਭਇਆ ॥ ਕਰਹਿ ਬੇਨਤੀ ਰਾਖੁ ਠਾਕੁਰ ਤੇ ਹਮ ਤੇਰੀ ਸਰਨਇਆ ॥੨॥

Jo▫e ḏūṯ mohi bahuṯ sanṯāvaṯ ṯe bẖa▫i▫ānak bẖa▫i▫ā.  Karahi benṯī rākẖ ṯẖākur ṯe ham ṯerī sarna▫i▫ā. ||2||

 

(Doot = messengers) the vices (joey) which (santaavat) tormented me (bahut-u) a lot, (tey) they (bhaia) are (bhaiaannak) frightened – to come near me.

They (karah-i beynti) supplicate: (Ham) we seek (teyri) your (sarnaiaa = sanctuary) protection; (raakh-u) save us (tey) from (tthaakur) the Master, i.e. one who has the Master in mind, the vices dare not come near him/her. 2.

 

ਜਹ ਭੰਡਾਰੁ ਗੋਬਿੰਦ ਕਾ ਖੁਲਿਆ ਜਿਹ ਪ੍ਰਾਪਤਿ ਤਿਹ ਲਇਆ ॥ ਏਕੁ ਰਤਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਮੇਰਾ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਥਿਆ ॥੩॥

Jah bẖandār gobinḏ kā kẖuli▫ā jih parāpaṯ ṯih la▫i▫ā.  Ėk raṯan mo ka▫o gur ḏīnā merā man ṯan sīṯal thi▫ā. ||3||

 

(Bhanddaar-u) the storehouse (ka) of (gobind) the Master of the universe (khuliaa) opens (jah = where) in holy congregation, one who is destined (praapat-i) to receive it (tih = that) s/he (laiaa) receives – by joining the congregation.

I joined the congregation and (gur-i) the guru has (deena) given (mo kau) to me (eyk-u) a (ratan-u) jewel of awareness of Divine virtues; now (meyra) my (man-u) mind and (tan-u) body, i.e. my total being (bhaiaa) has become (seetal-u = cool) at peace. 3.

 

ਏਕ ਬੂੰਦ ਗੁਰਿ ਅੰਮ੍ਰਿਤੁ ਦੀਨੋ ਤਾ ਅਟਲੁ ਅਮਰੁ ਨ ਮੁਆ ॥ ਭਗਤਿ ਭੰਡਾਰ ਗੁਰਿ ਨਾਨਕ ਕਉ ਸਉਪੇ ਫਿਰਿ ਲੇਖਾ ਮੂਲਿ ਨ ਲਇਆ ॥੪॥੩॥੧੪॥

Ėk būnḏ gur amriṯ ḏīno ṯā atal amar na mu▫ā.  Bẖagaṯ bẖandār gur Nānak ka▫o sa▫upe fir lekẖā mūl na la▫i▫ā. ||4||3||14||

 

 (Gur-i) the guru (deeno) gave me (eyk) a (boond) drop of (amrit) the life-giving elixir – of Divine virtues -, (ta) since then I have become (attal-u) stable and (amar-u) immortal and I do not now (muaa = die) fall prey to vices.

(Gur-i) the guru has (saupey) given (bhanddaar = store) the treasure of (bhagat-i) devotion to the fifth Nanak; by practicing it, I will not (laiaa) be asked (leykha) account of my deeds (mool-i) at all – in the Divine court. 4. 3. 14.

 

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Note: In this Shabad, the fifth Guru contrasts the blissful state of those who emulate Divine virtues and obey Divine commands with the distressed state of those who ignore commands of the Almighty and act by self-will. Every stanza, except the last, first says the former and then the latter. In the last stanza, the Guru says the mortals act as they are caused to do based on past deeds or the company they keep. This is natural.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਚਰਨ ਕਮਲ ਸਿਉ ਜਾ ਕਾ ਮਨੁ ਲੀਨਾ ਸੇ ਜਨ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ॥ ਗੁਣ ਅਮੋਲ ਜਿਸੁ ਰਿਦੈ ਨ ਵਸਿਆ ਤੇ ਨਰ ਤ੍ਰਿਸਨ ਤ੍ਰਿਖਾਈ ॥੧॥

Soraṯẖ mėhlā 5.  Cẖaran kamal si▫o jā kā man līnā se jan ṯaripaṯ agẖā▫ī.  Guṇ amol jis riḏai na vasi▫ā ṯe nar ṯarisan ṯarikẖā▫ī. ||1||

 

Composition of the fifth Guru in Raga Soratth. Those (ja ka) whose (man-u) mind (leena) is absorbed (siau) with (kamal = lotus, charan= feet) obedience to the Almighty, (sey) those (jan) persons are (tript-i aghaai = satiated) satisfied, i.e. those who live by virtues and commands of the Almighty, act meaningfully, achieve everything, and are left with no desires to chase.

On the other hand, those in (jis-u) whose (ridai) mind (amol) the priceless (gun) virtues of the Almighty, are not (vasiaa = abide) remembered, i.e. those who lack awareness of Naam, (tey) those (nar) persons are (trikhaai) thirsty/unsatisfied with what they do, and (trisn = crave) keep following numerous guides and ideas – are not at peace. 1.

 

ਹਰਿ ਆਰਾਧੇ ਅਰੋਗ ਅਨਦਾਈ ॥ ਜਿਸ ਨੋ ਵਿਸਰੈ ਮੇਰਾ ਰਾਮ ਸਨੇਹੀ ਤਿਸੁ ਲਾਖ ਬੇਦਨ ਜਣੁ ਆਈ ॥ ਰਹਾਉ ॥

Har ārāḏẖe arog anḏā▫ī.  Jis no visrai merā rām sanehī ṯis lākẖ beḏan jaṇ ā▫ī. Rahā▫o.

 

One remains (arog = free of ailments) free of vices and (andaaee) blissful when (aaraadhey = invoke) conscious of virtues and commands of (har-i) the Almighty.

On the other hand, one (jis no) by whom (saneyhi) the loving (raam) all-pervasive Master (meyra = my) of all (visrai) is forgotten, (lakh = hundred thousand) plenty of (beydan) tribulations (aaee) come and (jan-u/jit = capture) afflict (tis-u) that person – because s/he falls prey to temptations.

(Rahaau) dwell on this and contemplate.

 

Page 613

 

ਜਿਹ ਜਨ ਓਟ ਗਹੀ ਪ੍ਰਭ ਤੇਰੀ ਸੇ ਸੁਖੀਏ ਪ੍ਰਭ ਸਰਣੇ ॥ ਜਿਹ ਨਰ ਬਿਸਰਿਆ ਪੁਰਖੁ ਬਿਧਾਤਾ ਤੇ ਦੁਖੀਆ ਮਹਿ ਗਨਣੇ ॥੨॥

Jih jan ot gahī parabẖ ṯerī se sukẖī▫e parabẖ sarṇe.  Jih nar bisri▫ā purakẖ biḏẖāṯā ṯe ḏukẖī▫ā mėh ganṇe. ||2||

 

O (prabh) Almighty, (jan) the persons (jih) who (gahi = hold) take (teyr-i) Your (ott) protection, i.e. those who place themselves in Your care and obedience, (tey) they remain (sukhee-ey) comfortable/at peace with (prabh) Divine (sarney = sanctuary) care.

But (nar) the persons who (bisriaa) forget (purakh-u) the all-pervasive (bidhaata = maker of Divine laws) Creator, they suffer and (gananey) are counted (mah-i) amongst (dukheeaa) the distressed – are not at peace. 2.

 

ਜਿਹ ਗੁਰ ਮਾਨਿ ਪ੍ਰਭੂ ਲਿਵ ਲਾਈ ਤਿਹ ਮਹਾ ਅਨੰਦ ਰਸੁ ਕਰਿਆ ॥ ਜਿਹ ਪ੍ਰਭੂ ਬਿਸਾਰਿ ਗੁਰ ਤੇ ਬੇਮੁਖਾਈ ਤੇ ਨਰਕ ਘੋਰ ਮਹਿ ਪਰਿਆ ॥੩॥

Jih gur mān parabẖū liv lā▫ī ṯih mahā anand ras kari▫ā.  Jih parabẖū bisār gur ṯe bemukẖā▫ī ṯe narak gẖor mėh pari▫ā. ||3||

 

Those (jih) who (gur maan-i) obey the guru to (liv = attention, laaey = fix) focus on virtues and commands of (prabhu) the Almighty, (tih) they (ras karia = relish) enjoy (maha) great (anand) bliss – experience the Almighty within when alive, unite with the Creator on death, and are not subject to being put in cycles of births and deaths.

But those who (beymukhaai) turn their faces away (tey) from the guru and (bisaar-i) forget (prabhoo) the Almighty, (tey) they are (pariaa) put in (ghor) terrible (narak) hell, i.e. are put in cycles of births and deaths. 3.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੋ ਹੀ ਵਰਤਾਰਾ ॥ ਨਾਨਕ ਸਹ ਪਕਰੀ ਸੰਤਨ ਕੀ ਰਿਦੈ ਭਏ ਮਗਨ ਚਰਨਾਰਾ ॥੪॥੪॥੧੫॥

Jiṯ ko lā▫i▫ā ṯiṯ hī lāgā ṯaiso hī varṯārā.  Nānak sah pakrī sanṯan kī riḏai bẖa▫e magan cẖarnārā. ||4||4||15||

 

However, the mortals have no control over what they do: (Jit) whatever the Master (laaia) engages (ko) someone, i.e. as one acts under influence of past deeds/experiences – as is the Divine law, s/he (laaga) engages in (tit) that (hi) only, and his/her (vartaara) conduct is (taiso = that way) likewise.

Nanak the fifth – the seeker – (pakri/pakrri = held) takes (sah) refuge, i.e. keeps company with, and follows the example, (ki) of (santan = saints) the seekers, who (ridai) in their minds, (bhaey) remain (magan) engrossed in (charnaara) feet, i.e. practicing virtues and commands, of the Master. 4. 4. 15.

 

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Note: The Shabad below uses a number of allegories of everyday life to describe how the devotees love the Almighty. The devotee believes that the Creator knows everyone’s mind and gives the motivation to strive for, and achieve, what is deserved.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਰਾਜਨ ਮਹਿ ਰਾਜਾ ਉਰਝਾਇਓ ਮਾਨਨ ਮਹਿ ਅਭਿਮਾਨੀ ॥ ਲੋਭਨ ਮਹਿ ਲੋਭੀ ਲੋਭਾਇਓ ਤਿਉ ਹਰਿ ਰੰਗਿ ਰਚੇ ਗਿਆਨੀ ॥੧॥

Soraṯẖ mėhlā 5.  Rājan mėh rājā urjẖā▫i▫o mānan mėh abẖimānī. Lobẖan mėh lobẖī lobẖā▫i▫o ṯi▫o har rang racẖe gi▫ānī. ||1||

                             

Composition of the fifth Guru in Raga Soratth: The way (raaja) a king (urjhaaio = entangled) remains engaged (raajan = rule) in affairs of the kingdom, or (abhimaani) a proud person (mah-i) in maintaining his/her (maanan) honour/reputation.

Or a (lobhi) greedy person (lobhaaio) is engrossed in (lobhan = greeds) gathering more and more, (tio) similarly (giaani = learned) those aware of Divine virtues (rachey) remain absorbed (rang-i = in love) in praising and emulating (har-i = Almighty) Divine virtues. 1.

 

ਹਰਿ ਜਨ ਕਉ ਇਹੀ ਸੁਹਾਵੈ ॥ ਪੇਖਿ ਨਿਕਟਿ ਕਰਿ ਸੇਵਾ ਸਤਿਗੁਰ ਹਰਿ ਕੀਰਤਨਿ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥ ਰਹਾਉ ॥

Har jan ka▫o ihī suhāvai.  Pekẖ nikat kar sevā saṯgur har kīrṯan hī ṯaripṯāvai. Rahā▫o.

 

(Ihi) this is what (jan = servant) devotees of (har-i) the Almighty (suhavai) find pleasant:

They wish to (peykh-i = see) experience the Almighty (nikat-i = near) with them by (kar-i seyva = serving) following (satigur) the true guru’s guidance and (triptaavai = satiated/satisfied) feel happy (hi) only when (keertan-i) praising virtues of (har-i) the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਅਮਲਨ ਸਿਉ ਅਮਲੀ ਲਪਟਾਇਓ ਭੂਮਨ ਭੂਮਿ ਪਿਆਰੀ ॥ ਖੀਰ ਸੰਗਿ ਬਾਰਿਕੁ ਹੈ ਲੀਨਾ ਪ੍ਰਭ ਸੰਤ ਐਸੇ ਹਿਤਕਾਰੀ ॥੨॥

Amlan si▫o amlī laptā▫i▫o bẖūman bẖūm pi▫ārī.  Kẖīr sang bārik hai līnā parabẖ sanṯ aise hiṯkārī. ||2||

 

The way (amli) an addict (lapttaaio = clings) is attached to (amlan) the intoxicant and (bhoom-i) land is (piaari) dear (bhooman) to the landlord.

Or (baarik) an infant (leena = absorbed) is attached (sang-i) with (kheer) milk; (aisey) similarly (sant) the seekers (hitkaari = lovers) love (prabh) the Almighty. 2.

 

ਬਿਦਿਆ ਮਹਿ ਬਿਦੁਅੰਸੀ ਰਚਿਆ ਨੈਨ ਦੇਖਿ ਸੁਖੁ ਪਾਵਹਿ ॥ ਜੈਸੇ ਰਸਨਾ ਸਾਦਿ ਲੁਭਾਨੀ ਤਿਉ ਹਰਿ ਜਨ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥੩॥

Biḏi▫ā mėh biḏu▫ansī racẖi▫ā nain ḏekẖ sukẖ pāvahi.  Jaise rasnā sāḏ lubẖānī ṯi▫o har jan har guṇ gāvahi. ||3||

 

(Biduansi) a scholar (rachiaa) engages in (bidiaa = learning) studies, and (nain) the eyes (paavah-i) get (sukh-u = comfort) happiness (deykh-i) by seeing.

Or (jaisey) the way (rasna) the tongue is (lubhaani) engrossed (saad-i) in taste; (tiau) similarly (jan = servant) a devotee of the Almighty (gaavah-i = sings) remembers and emulates (har-i gun) Divine virtues. 3.

 

ਜੈਸੀ ਭੂਖ ਤੈਸੀ ਕਾ ਪੂਰਕੁ ਸਗਲ ਘਟਾ ਕਾ ਸੁਆਮੀ ॥ ਨਾਨਕ ਪਿਆਸ ਲਗੀ ਦਰਸਨ ਕੀ ਪ੍ਰਭੁ ਮਿਲਿਆ ਅੰਤਰਜਾਮੀ ॥੪॥੫॥੧੬॥

Jaisī bẖūkẖ ṯaisī kā pūrak sagal gẖatā kā su▫āmī.  Nānak pi▫ās lagī ḏarsan kī parabẖ mili▫ā anṯarjāmī. ||4||5||16||

 

(Jaisi) as is (bhookh = hunger) the longing of a creature, the Almighty (poorak-u = fulfiller, ka = of) provides motivation to achieve (taisi = that type) that; IT is (suaami) the Master of (sagal) all (ghattaa) bodies/minds, i.e. the Master being present in all, knows their needs, and provides.

Those who (piaas lagi) have thirst, i.e. yearning, for (darsan) vision of the Almighty, they (miliaa = is found) find (prabh-u) the Master, (antarjaami) the knower of all minds, says fifth Nanak. 4. 5. 16.

 

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Note: This Shabad contrasts the attributes of the perfect Master with the erring creatures. It ends by a supplication to the Almighty to enable to follow the example of the seekers of the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਮ ਮੈਲੇ ਤੁਮ ਊਜਲ ਕਰਤੇ ਹਮ ਨਿਰਗੁਨ ਤੂ ਦਾਤਾ ॥ ਹਮ ਮੂਰਖ ਤੁਮ ਚਤੁਰ ਸਿਆਣੇ ਤੂ ਸਰਬ ਕਲਾ ਕਾ ਗਿਆਤਾ ॥੧॥
Soraṯẖ mėhlā 5.  Ham maile ṯum ūjal karṯe ham nirgun ṯū ḏāṯā.  Ham mūrakẖ ṯum cẖaṯur si▫āṇe ṯū sarab kalā kā gi▫āṯā. ||1||

 

Composition of the fifth Guru in Raag Soratth. O Almighty, (ham) we mortals (mailey = soiled) indulge in vices but (tum) You (oojal kartey = cleanse) purify; we are (nirgun) bereft of virtues but You are (daata) the benefactor – who imparts virtues. We are (moorakh) foolish but You are (chatur) clever and (siaaney) wise; (too) You (giaata = knower) know (sarab) all (kalaa) skills, i.e. we can do nothing, but You are Omnipotent. 1.

 

ਮਾਧੋ ਹਮ ਐਸੇ ਤੂ ਐਸਾ ॥ ਹਮ ਪਾਪੀ ਤੁਮ ਪਾਪ ਖੰਡਨ ਨੀਕੋ ਠਾਕੁਰ ਦੇਸਾ ॥ ਰਹਾਉ ॥

Māḏẖo ham aise ṯū aisā.  Ham pāpī ṯum pāp kẖandan nīko ṯẖākur ḏesā. Rahā▫o.

 

(Maadho = master of maaia/world-play) Almighty Master of the world-play, we are (ais-e = like this) wanting and (too) You are (aisa = like this) perfect.

We (paapi) commit vices and (tum) You (khanddan) destroy vices; (neeko) virtuous is Your (deysa = country) habitat o (tthaakur) Master, i.e. one who keeps the Master in mind, becomes virtuous.

(Rahaau) dwell on this and contemplate.

 

ਤੁਮ ਸਭ ਸਾਜੇ ਸਾਜਿ ਨਿਵਾਜੇ ਜੀਉ ਪਿੰਡੁ ਦੇ ਪ੍ਰਾਨਾ ॥ ਨਿਰਗੁਨੀਆਰੇ ਗੁਨੁ ਨਹੀ ਕੋਈ ਤੁਮ ਦਾਨੁ ਦੇਹੁ ਮਿਹਰਵਾਨਾ ॥੨॥

Ŧum sabẖ sāje sāj nivāje jī▫o pind ḏe parānā.  Nirgunī▫āre gun nahī ko▫ī ṯum ḏān ḏeh miharvānā. ||2||

 

(Tum) You (saajey) created (sabh) all and (saaj-i) having created (nivaajey = gave honour) blessed them (dey = giving) with (jeeo) soul, (pindd) body and (praana) breath/life.

We are (nirguneaarey) bereft of virtues, have (na koee) no (gun-u) virtue, but You are (mihrvana) gracious to (deyhu) give (daan-u) alms, i.e. impart virtues. 2.

 

ਤੁਮ ਕਰਹੁ ਭਲਾ ਹਮ ਭਲੋ ਨ ਜਾਨਹ ਤੁਮ ਸਦਾ ਸਦਾ ਦਇਆਲਾ ॥ ਤੁਮ ਸੁਖਦਾਈ ਪੁਰਖ ਬਿਧਾਤੇ ਤੁਮ ਰਾਖਹੁ ਅਪੁਨੇ ਬਾਲਾ ॥੩॥

Ŧum karahu bẖalā ham bẖalo na jānah ṯum saḏā saḏā ḏa▫i▫ālā.  Ŧum sukẖ▫ḏā▫ī purakẖ biḏẖāṯe ṯum rākẖo apune bālā. ||3||

 

(Tum) You (karahu) do (bhalaa) good to us, but (ham) we do not (jaanah) acknowledge it as (bhalo) good, i.e. we do not know what is god for us, but You are (sadaa sadaa) for ever (daiaala) compassionate – still keep giving.

You are (sukh-daai = giver of comforts) beneficent, o (purakh) all-pervasive (bidhaatey) Creator, and (raakhahu) look after us, (apuney) Your (baala) children. 3.

 

ਤੁਮ ਨਿਧਾਨ ਅਟਲ ਸੁਲਿਤਾਨ ਜੀਅ ਜੰਤ ਸਭਿ ਜਾਚੈ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਇਹੈ ਹਵਾਲਾ ਰਾਖੁ ਸੰਤਨ ਕੈ ਪਾਛੈ ॥੪॥੬॥੧੭॥

Ŧum niḏẖān atal suliṯān jī▫a janṯ sabẖ jācẖai.  Kaho Nānak ham ihai havālā rākẖ sanṯan kai pācẖẖai. ||4||6||17||

 

(Tum) You are (nidhaan) a treasure of virtues and (attal = inevitable) the only (sulitaan) monarch; (sabh-i) all (jeea jant) the creatures (jaachai) beg from You.

(Ham) our (havaala) state is (ihai = this) as described above – we can do nothing on our own – please (raakh-u) keep us (paachhai = behind) following (santan) the devotees/seekers, i.e. to follow their example. 4. 6. 17.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਆਪਨ ਸਿਮਰਨੁ ਦੇ ਤਹ ਤੁਮ ਰਾਖਨਹਾਰੇ ॥ ਪਾਵਕ ਸਾਗਰ ਅਥਾਹ ਲਹਰਿ ਮਹਿ ਤਾਰਹੁ ਤਾਰਨਹਾਰੇ ॥੧॥

Soraṯẖ mėhlā 5 gẖar 2.  Māṯ garabẖ mėh āpan simran ḏe ṯah ṯum rākẖanhāre.  Pāvak sāgar athāh lahar mėh ṯārahu ṯāranhāre. ||1||

 

Composition of the fifth Guru in Raga Soratth, (ghar-u 2) to be sung to the second beat. When the foetus is (mah-i) in (maat) the mother’s (garabh) womb, (tah) there You (dey = give) motivate it to be in (aapan) Your (simran) remembrance, and (rakhaanhaarey) protect it from the heat there.

Now please (taarah-u = ferry) save us from (athaah = bottomless) the extensive (lahar-i = waves) flames of (saagar) the ocean of (paavak) fire, o (taaranhaarey = sailor) saviour, i.e. enable us to overcome vices in the world-play. 1.

 

ਮਾਧੌ ਤੂ ਠਾਕੁਰੁ ਸਿਰਿ ਮੋਰਾ ॥ ਈਹਾ ਊਹਾ ਤੁਹਾਰੋ ਧੋਰਾ ॥ ਰਹਾਉ ॥

Māḏẖou ṯū ṯẖākur sir morā.  Īhā ūhā ṯuhāro ḏẖorā. Rahā▫o.

 

O (maadhou) master of maaia/world-play, (too) You are (tthaakur-u) the Master, (sir-i = over the head, mora = my) my protector.

 I rely on (tuhaaro) Your (dhora) protection, i.e. you alone protect, (eehaa) here and (oohaa = there) in the hereafter.

(Rahaau) dwell on this and contemplate.

 

ਕੀਤੇ ਕਉ ਮੇਰੈ ਸੰਮਾਨੈ ਕਰਣਹਾਰੁ ਤ੍ਰਿਣੁ ਜਾਨੈ ॥ ਤੂ ਦਾਤਾ ਮਾਗਨ ਕਉ ਸਗਲੀ ਦਾਨੁ ਦੇਹਿ ਪ੍ਰਭ ਭਾਨੈ ॥੨॥

Kīṯe ka▫o merai sammānai karanhār ṯariṇ jānai.  Ŧū ḏāṯā māgan ka▫o saglī ḏān ḏėh parabẖ bẖānai. ||2||

 

But the mortal (jaanai) considers (keetey = created) thee mortals (samaanai) equal to (meyrai = mountain Sumeyr) a mountain and You (karanhaar-u) the Creator as (trin-u) blade of grass, i.e. remains oblivious of the Master but gives importance to people.

But You alone are (daata = giver) beneficent, (sagli) all creatures (maagan) beg and You (deyh-i) give (daan-u = alms) benedictions (bhaanai = at will) as You please. 2.

 

ਖਿਨ ਮਹਿ ਅਵਰੁ ਖਿਨੈ ਮਹਿ ਅਵਰਾ ਅਚਰਜ ਚਲਤ ਤੁਮਾਰੇ ॥ ਰੂੜੋ ਗੂੜੋ ਗਹਿਰ ਗੰਭੀਰੋ ਊਚੌ ਅਗਮ ਅਪਾਰੇ ॥੩॥

Kẖin mėh avar kẖinai mėh avrā acẖraj cẖalaṯ ṯumāre.  Rūṛo gūṛo gahir gambẖīro ūcẖou agam apāre. ||3||

 

At Your will, You make (avar-u) one thing (khin) one moment and convert it to (avraa) another the next (khin) moment; (tumaarey) Your (chalat) plays are (achraj) wondrous.

You are (roorro) the beloved Master who is (goorrho) hidden, (gahir) deep and (ghambeero) profound in virtues; You are (oochau) high, (agam) beyond physical reach and (apaaro) Infinite, i.e. we cannot find You by physical means, but can only perceive Your greatness. 3.

 

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ਸਾਧਸੰਗਿ ਜਉ ਤੁਮਹਿ ਮਿਲਾਇਓ ਤਉ ਸੁਨੀ ਤੁਮਾਰੀ ਬਾਣੀ ॥ ਅਨਦੁ ਭਇਆ ਪੇਖਤ ਹੀ ਨਾਨਕ ਪ੍ਰਤਾਪ ਪੁਰਖ ਨਿਰਬਾਣੀ ॥੪॥੭॥੧੮॥

Sāḏẖsang ja▫o ṯumėh milā▫i▫o ṯa▫o sunī ṯumārī baṇī.  Anaḏ bẖa▫i▫ā pekẖaṯ hī Nānak parṯāp purakẖ nirbāṇī. ||4||7||18||

 

(Jau) when You (milaaio) enable one to join (saadhsang-i) holy congregation, (tau) then s/he (sunee) listens to (tumaari) Your (baani) words, i.e. Your virtues and commands

One (bhaiaa) is (anad-u/anand) happy (peykhat = seeing) obtaining vision of Your (prataap) greatness, o (nirbaani) impeccable, says the fifth Nanak. 4. 7. 18.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਮ ਸੰਤਨ ਕੀ ਰੇਨੁ ਪਿਆਰੇ ਹਮ ਸੰਤਨ ਕੀ ਸਰਣਾ ॥ ਸੰਤ ਹਮਾਰੀ ਓਟ ਸਤਾਣੀ ਸੰਤ ਹਮਾਰਾ ਗਹਣਾ ॥੧॥

Soraṯẖ mėhlā 5.  Ham sanṯan kī ren pi▫āre ham sanṯan kī sarṇā.  Sanṯ hamārī ot saṯāṇī sanṯ hamārā gahṇā. ||1||

 

Composition of the fifth Guru in Raga Soratth.  O (piaarey) dear, I am (reyn) the dust of the feet of (santan = saints) the seekers; I have placed myself (sarna) in care of the seekers, i.e. I follow their example.

(Sant) the seekers are (meyri) my (sataani) strong (ott) support; they are my (gahna) ornaments, i.e. association with the seekers brings glory. 1.

 

ਹਮ ਸੰਤਨ ਸਿਉ ਬਣਿ ਆਈ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਈ ॥ ਇਹੁ ਮਨੁ ਤੇਰਾ ਭਾਈ ॥ ਰਹਾਉ ॥

Ham sanṯan si▫o baṇ ā▫ī.  Pūrab likẖi▫ā pā▫ī.  Ih man ṯerā bẖā▫ī. Rahā▫o.

 

(Ham) I (ban-i aaee = works out well) get along (siau) with the seekers; this state is (paaee) obtained as it (poorab-i likhia = written) pre-ordained – based on past deeds; o (bhaaee) brother-seekers, (ih-u = this) my (man-u) mind is (teyra) yours – I shall follow your example.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤਨ ਸਿਉ ਮੇਰੀ ਲੇਵਾ ਦੇਵੀ ਸੰਤਨ ਸਿਉ ਬਿਉਹਾਰਾ ॥ ਸੰਤਨ ਸਿਉ ਹਮ ਲਾਹਾ ਖਾਟਿਆ ਹਰਿ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥੨॥

Sanṯan si▫o merī levā ḏevī sanṯan si▫o bi▫uhārā.  Sanṯan si▫o ham lāhā kẖāti▫ā har bẖagaṯ bẖare bẖandārā. ||2||

 

(Meyri) my (leyva = taking, deyvi = giving) my relationship is (siau) with (santa) the seekers and with them are my (biohaara) dealings.

Being (siau) with the seekers, (ham) I have (khaattia) earned (laaha) profit, i.e. I have learnt from (santan) the seekers to live by Divine virtues; the seekers are (bhanddaara) storehouses (bharey) full of (bhagat-i) devotion, i.e. they live by Divine virtues and commands – and I follow them. 2.

 

ਸੰਤਨ ਮੋ ਕਉ ਪੂੰਜੀ ਸਉਪੀ ਤਉ ਉਤਰਿਆ ਮਨ ਕਾ ਧੋਖਾ ॥ ਧਰਮ ਰਾਇ ਅਬ ਕਹਾ ਕਰੈਗੋ ਜਉ ਫਾਟਿਓ ਸਗਲੋ ਲੇਖਾ ॥੩॥

Sanṯan mo ka▫o pūnjī sa▫upī ṯa▫o uṯri▫ā man kā ḏẖokẖā.  Ḏẖaram rā▫e ab kahā karaigo ja▫o fāti▫o saglo lekẖā. ||3||

 

(Santan) the seekers (saupi) gave (poonji = capital) the wealth of Awareness of Divine virtues (mo kau) to me, (tau = then) so now (dhokha = deceit) delusion of (man) the mind (utriaa) has been removed – and I commit vices no more.

(Ab) now (kiaa) what can Dharam Raai –  who considers account of deeds of the creatures – do, (jau) when – by following the seekers – (saglo) the entire (leykha) account of deeds has been (phaattio) torn, i.e. I have nothing negative in my record to be presented – metaphorically – to God  . 3.

 

ਮਹਾ ਅਨੰਦ ਭਏ ਸੁਖੁ ਪਾਇਆ ਸੰਤਨ ਕੈ ਪਰਸਾਦੇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਰੰਗਿ ਰਤੇ ਬਿਸਮਾਦੇ ॥੪॥੮॥੧੯॥

Mahā anand bẖa▫e sukẖ pā▫i▫ā sanṯan kai parsāḏe.  Kaho Nānak har si▫o man māni▫ā rang raṯe bismāḏe. ||4||8||19||

 

There (bhaey) is (mahaa) great joy in mind and I have (paaiaa) attained (sukh-u) peace (parsaadai = grace) association with (santan) the seekers – as I do not transgress. 

(Kah-u) says fifth Nanak: Now my (man-u) mind (maania) is in tune (siau) with virtues and commands of (har-i) the Almighty; I am (raaatey) imbued (rang-i) with love of (bismaadey) the awesome Master. 4. 8. 19.

 

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ਸੋਰਠਿ ਮ: ੫ ॥ ਜੇਤੀ ਸਮਗ੍ਰੀ ਦੇਖਹੁ ਰੇ ਨਰ ਤੇਤੀ ਹੀ ਛਡਿ ਜਾਨੀ ॥ ਰਾਮ ਨਾਮ ਸੰਗਿ ਕਰਿ ਬਿਉਹਾਰਾ ਪਾਵਹਿ ਪਦੁ ਨਿਰਬਾਨੀ ॥੧॥

Soraṯẖ mėhlā 5.  Jeṯī samagrī ḏekẖhu re nar ṯeṯī hī cẖẖad jānī.  Rām nām sang kar bi▫uhārā pāvahi paḏ nirbānī. ||1||

 

Composition of the Fifth Guru in Raga Soratth.  (Rey) o (nar = person) human being, (jeyti = as much) all (samgari = materials) possessions you (deykhah-u) see, (teyti hi) all of them will be (chhadd-i jaani) left behind on departure from the world.

You should (kar-i biuhaara = do dealings) lead life (sang-i = with) remembering (raam naam) Divine virtues and commands, so as to (paavah-i) attain a state of (nirbaani) detachment – from the wworld-play. 1.

 

ਪਿਆਰੇ ਤੂ ਮੇਰੋ ਸੁਖਦਾਤਾ ॥ ਗੁਰਿ ਪੂਰੈ ਦੀਆ ਉਪਦੇਸਾ ਤੁਮ ਹੀ ਸੰਗਿ ਪਰਾਤਾ ॥ ਰਹਾਉ ॥

Pi▫āre ṯū mero sukẖ▫ḏāṯa.  Gur pūrai ḏī▫ā upḏesā ṯum hī sang parāṯā. Rahā▫o.

 

O (piaarey) Beloved Almighty, (too) You are (meyro) my (sukhdaata) provider of solace. 

As (deeaa updeysa) instructed by (poorai) the perfect guru, I have (praata) placed myself (sang-i) with (tum hi) You alone, i.e. I live by Your virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥ ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖੁ ਪਾਈਐ ॥੨॥

Kām kroḏẖ lobẖ moh abẖimānā ṯā mėh sukẖ nahī pā▫ī▫ai.  Hohu ren ṯū sagal kī mere man ṯa▫o anaḏ mangal sukẖ pā▫ī▫ai. ||2||

 

The mortal loses him/her-self to (kaam) lust, (krodh) anger, (lobh) greed, (moh) attachment to the world-play and (abhimaana) vanity, but (sukh-u) peace is not (paaeai) attained by indulging (mah-i) in (ta) them.

O (meyrey) my (man) mind, (hoh-u) be (reyn) the dust of the feet of (sagal) all, i.e. when one is humble, (tau) then (mangal) joy and (sukh-u) peace (paaeeai) are attained – by way of being absorbed I the Master in life, and attaining union of the soul with IT, on death.. 2.

 

ਘਾਲ ਨ ਭਾਨੈ ਅੰਤਰ ਬਿਧਿ ਜਾਨੈ ਤਾ ਕੀ ਕਰਿ ਮਨ ਸੇਵਾ ॥ ਕਰਿ ਪੂਜਾ ਹੋਮਿ ਇਹੁ ਮਨੂਆ ਅਕਾਲ ਮੂਰਤਿ ਗੁਰਦੇਵਾ ॥੩॥

Gẖāl na bẖānai anṯar biḏẖ jānai ṯā kī kar man sevā.  Kar pūjā hom ih manū▫ā akāl mūraṯ gurḏevā. ||3||

 

My (man) mind, (kar-i seyva = serve) obey the Master who does not (bhaana-i = destroy) ignore (ghaal = toil) efforts in IT’s obedience in thoughts and deeds; IT (jaanai) knows (bidh-i = method/state) what goes on (anatar-i = within) in the mind.

We should (kar-i pooja) worship (akaal moorat = embodiment of deathless-ness) the Eternal, (gurdeyva) Almighty; and (hom-i = fire sacrifice) make an offering of (ih-u) this (manooaa) mind, i.e. be totally dedicated to the Master. 3.

 

ਗੋਬਿਦ ਦਾਮੋਦਰ ਦਇਆਲ ਮਾਧਵੇ ਪਾਰਬ੍ਰਹਮ ਨਿਰੰਕਾਰਾ ॥ ਨਾਮੁ ਵਰਤਣਿ ਨਾਮੋ ਵਾਲੇਵਾ ਨਾਮੁ ਨਾਨਕ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੪॥੯॥੨੦॥

Gobiḏ ḏāmoḏar ḏa▫i▫āl māḏẖve pārbarahm nirankārā.  Nām varṯaṇ nāmo vālevā nām Nānak parān aḏẖārā. ||4||9||20||

 

People worship God as (gobid/gobind) Master of the universe, (daamodar = with rope round the waist, the naughty Krishna of the Mahabharata) playful, (daiaal) compassionate (maadhavey) Master of the world-play, (paarbrahm) the transcendent and (nirankaara) formless.

For me (naam-u) virtues and commands, (vartan-i = items of usage) wherewithal and (vaalyeva) possessions, and (adhaara) the support/guide for (praan) life, i.e. we should conform to Divine commands, says fifth Nanak. 4. 9. 20.