SGGS pp 621-623, Soratth M: 5, Shabads 51-57.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੩ ਚਉਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 5 gẖar 3 cẖa▫upḏe    Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the fifth Guru in Raga Soratth, (chaupadey) of four stanzas each, (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The human beings try various methods like going to self-proclaimed saints or worship of gods and goddesses, in search of peace. But peace is not attained this way. It is only when we live in obedience to the highest Master, the Almighty, i.e. the way we ought to conduct ourselves to be at peace within. The Almighty is within each of us and is found by driving out other ideas from the mind. We should seek guidance of the guru – Gurbani – who teaches to give up ego, the main impediment to finding the Master within. This is the message of the fifth Guru in this Shabad.

 

ਮਿਲਿ ਪੰਚਹੁ ਨਹੀ ਸਹਸਾ ਚੁਕਾਇਆ ॥ ਸਿਕਦਾਰਹੁ ਨਹ ਪਤੀਆਇਆ ॥ ਉਮਰਾਵਹੁ ਆਗੈ ਝੇਰਾ ॥ ਮਿਲਿ ਰਾਜਨ ਰਾਮ ਨਿਬੇਰਾ ॥੧॥

Mil pancẖahu nahī sahsā cẖukā▫i▫ā.  Sikḏārahu nah paṯī▫ā▫i▫ā.  Umrāvahu āgai jẖerā.  Mil rājan rām niberā. ||1||

 

I (mil-i) met (panchah-u = leaders) local elders – senior people round us – but could not (chukaaia) end (sahsa) the anxiety caused by conflicts in my mind between gains/pleasures of the world-play and ethics.

I was not (pateeaaiaa) satisfied (sikdarh-u) by the chiefs – the heads of religious institutions.

I put (jheyra) the conflict (aagai) before (umraavh-u) the officials – the priests, but without resolution.

Finally (nibeyra) it was resolved (mil-i) by meeting, i.e. placing my state before, (raajan) the Ruler, (raam) the all-pervasive Almighty – the highest authority. 1.

 

Message: People prescribe different methods to attain peace, but the effective method is to live in obedience to Naam/Divine commands.

 

ਅਬ ਢੂਢਨ ਕਤਹੁ ਨ ਜਾਈ ॥ ਗੋਬਿਦ ਭੇਟੇ ਗੁਰ ਗੋਸਾਈ ॥ ਰਹਾਉ ॥

Ab dẖūdẖan kaṯahu na jā▫ī.  Gobiḏ bẖete gur gosā▫ī. Rahā▫o.

 

I (bheyttey = met) made supplication to (gur) the great (gobid/gobind) Almighty (gosaaee) Master of the world; (ab) now I do not have (jaaee) to go and (ddhooddhan = search) seek solace (katah-u) anywhere else.

(Rahaau) dwell on this and contemplate.

 

ਆਇਆ ਪ੍ਰਭ ਦਰਬਾਰਾ ॥ ਤਾ ਸਗਲੀ ਮਿਟੀ ਪੂਕਾਰਾ ॥ ਲਬਧਿ ਆਪਣੀ ਪਾਈ ॥ ਤਾ ਕਤ ਆਵੈ ਕਤ ਜਾਈ ॥੨॥

Ā▫i▫ā parabẖ ḏarbārā.  Ŧā saglī mitī pūkārā.  Labaḏẖ āpṇī pā▫ī.  Ŧā kaṯ āvai kaṯ jā▫ī. ||2||

 

Once I (aaiaa) came to (darbaara) the court of (prabh) the Almighty Master, i.e. once one places the self in care and obedience of the Almighty, (ta) then (sagli) all (pookaara) entreaties to others (mittee = effaced) are unnecessary.

Once one (paaee) finds the object of (aapni) his/her (labadh-i) search, i.e. what one is looking for,

(ta) then (kat = where?) one does not need (aa-u) to come and (jaaee) go – the mind becomes steady with focus on the Almighty – and one needs to wander no more. 2.

 

ਤਹ ਸਾਚ ਨਿਆਇ ਨਿਬੇਰਾ ॥ ਊਹਾ ਸਮ ਠਾਕੁਰੁ ਸਮ ਚੇਰਾ ॥ ਅੰਤਰਜਾਮੀ ਜਾਨੈ ॥ ਬਿਨੁ ਬੋਲਤ ਆਪਿ ਪਛਾਨੈ ॥੩॥

Ŧah sācẖ ni▫ā▫e niberā.  Ūhā sam ṯẖākur sam cẖerā.  Anṯarjāmī jānai.  Bin bolaṯ āp pacẖẖānai. ||3||

 

(Tah = there) in the Divine court, (nibeyra = settlement) decision is by (saach) true (niaaey) justice – based on merit.

(Oohaa) there, (tthaakur-u) master and (cheyra) servant are treated (sam) alike – status in the world is no consideration with the Divine.

The Master (anatarjaami) is present in all minds and (jaanai) knows everything.

The Almighty (pachhaanai = recognises) knows what is in the mind of everyone (aap-i) on IT’s own, (bin-u) without any one (bolat = saying) making supplication – and this applies equally to the high and the low. 3.

 

ਸਰਬ ਥਾਨ ਕੋ ਰਾਜਾ ॥ ਤਹ ਅਨਹਦ ਸਬਦ ਅਗਾਜਾ ॥ ਤਿਸੁ ਪਹਿ ਕਿਆ ਚਤੁਰਾਈ ॥ ਮਿਲੁ ਨਾਨਕ ਆਪੁ ਗਵਾਈ ॥੪॥੧॥੫੧॥

Sarab thān ko rājā.  Ŧah anhaḏ sabaḏ agājā.  Ŧis pėh ki▫ā cẖaṯurā▫ī.  Mil Nānak āp gavā▫ī. ||4||1||51||

 

The Almighty is (raaja) the king of (sarab) all (thaan) places, i.e. Divine commands/cosmic laws apply to everyone and everywhere.

(Tah) there – in minds – IT (agaaja) manifests (anhad) as un-struck and continuous (sabad = word) celestial messages – one experiences presence of God within and everywhere.

(Kia = what?) no (chaturaaee) cleverness works (pah-i) with (tis-u = that) the Almighty, i.e. egoistic actions like rituals and pretentious garbs do not impress the Master.

O human being, (mil-u) find God (gavaaee = losing) by giving up (aap-u = self) ego – and by submission to Hukam or Divine commands, says fifth Nanak. 4. 1. 51.

 

—————————————-

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਇਹੁ ॥ ਘਰਿ ਬੈਠੇ ਗੁਰੂ ਧਿਆਇਹੁ ॥ ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਕਹਿਆ ॥ ਸੋ ਸੁਖੁ ਸਾਚਾ ਲਹਿਆ ॥੧॥

Soraṯẖ mėhlā 5.  Hirḏai nām vasā▫iho.  Gẖar baiṯẖe gurū ḏẖi▫ā▫iho.  Gur pūrai sacẖ kahi▫ā.  So sukẖ sācẖā lahi▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. One who (vasaaihu = causes to dwell) keeps (hirdai) in mind (naam-u) Divine virtues and commands,

And (dhiaaihu) pays attention to the guru’s teachings (baitthey = sitting, ghar-i = in home/mind) with a conscious mind.

(Gur-i) the guru, (poorai = perfect) the embodiment of the Almighty, (kahiaa = says) gives awareness of virtues of (sach-u) the Eternal Master.

One (lahiaa) obtains (saacha) eternal (sukh-u) comfort/peace in life, and attains union with the Creator on death. 1.

 

ਅਪੁਨਾ ਹੋਇਓ ਗੁਰੁ ਮਿਹਰਵਾਨਾ ॥ ਅਨਦ ਸੂਖ ਕਲਿਆਣ ਮੰਗਲ ਸਿਉ ਘਰਿ ਆਏ ਕਰਿ ਇਸਨਾਨਾ ॥ ਰਹਾਉ ॥

Apunā ho▫i▫o gur miharvānā.  Anaḏ sūkẖ kali▫āṇ mangal si▫o gẖar ā▫e kar isnānā. Rahā▫o.

 

When (apuna = own) the guru is (mihrvaana) kind – to guide,

Then one (kar-i = does/takes, isnaana = bath) sheds vices and (aaey = comes, ghar-i = home) becomes steady of mind and enjoys (anad/anand) bliss (sookh) peace of mind, (kaliaan) happiness and (mangal) joy by finding the Master.

(Rahaau) dwell on this and contemplate.

 

ਸਾਚੀ ਗੁਰ ਵਡਿਆਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹਾ ॥ ਗੁਰ ਭੇਟਤ ਮਨਿ ਓਮਾਹਾ ॥੨॥

Sācẖī gur vadi▫ā▫ī.  Ŧā kī kīmaṯ kahaṇ na jā▫ī.  Sir sāhā pāṯisāhā.  Gur bẖetaṯ man omāhā. ||2||

 

The guru has (saachi = true) righteous (vaddiaaee) virtues; (keemat-i) value (ta ki) of those (na jaaee) cannot be (kahan = said) stated

The guru is (sir-i = over the heads) above (saaha) kings and (paatisaaha) emperors. One feels (omaaha) enthused (man-i) in the mind to follow his example (bheyttat-i) on meeting the guru – on watching his life. 2.

 

ਸਗਲ ਪਰਾਛਤ ਲਾਥੇ ॥ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਕੈ ਸਾਥੇ ॥ ਗੁਣ ਨਿਧਾਨ ਹਰਿ ਨਾਮਾ ॥ ਜਪਿ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੩॥

Sagal parācẖẖaṯ lāthe.  Mil sāḏẖsangaṯ kai sāthe.  Guṇ niḏẖān har nāmā.  Jap pūran ho▫e kāmā. ||3||

 

(Sagal) all (paraachhat/praashchyat) actions which need atonement (laathey = removed) are obviated (mil-i) by meeting, and being, (saathai) in (saadh- sangat-i) company of the guru, i.e. in holy congregation.

(Har-i naama) the Almighty’s Naam is (nidhaan) the treasure-house of (gun) virtues.

All (kaama = tasks) objectives (hoey) are (pooran) accomplished (jap-i) remembering and practicing Naam. 3.

 

ਗੁਰਿ ਕੀਨੋ ਮੁਕਤਿ ਦੁਆਰਾ ॥ ਸਭ ਸ੍ਰਿਸਟਿ ਕਰੈ ਜੈਕਾਰਾ ॥ ਨਾਨਕ ਪ੍ਰਭੁ ਮੇਰੈ ਸਾਥੇ ॥ ਜਨਮ ਮਰਣ ਭੈ ਲਾਥੇ ॥੪॥੨॥੫੨॥

Gur kīno mukaṯ ḏu▫ārā.  Sabẖ sarisat karai jaikārā.  Nānak parabẖ merai sāthe.  Janam maraṇ bẖai lāthe. ||4||2||52||

 

(Gur-i) the guru (keeno = does) opens (duaara) the gate to (mukat-i) emancipation – guides to freedom from vices.

(Sabh) all (sristt-i = universe) humankind (karai = does, jaikaara = glorification) sings paeans to the guru.

With the guru’s guidance I see (prabh-u) the Master (saathey) with (meyrai = my) me, says the fifth Nanak.

And with confidence of the Master being with me, (bhai) fears, of being put in cycles of (janam, maran) births and deaths, (laathey) are removed. 4. 2. 52. 

 

—————————————-

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰਿ ਪੂਰੈ ਕਿਰਪਾ ਧਾਰੀ ॥ ਪ੍ਰਭਿ ਪੂਰੀ ਲੋਚ ਹਮਾਰੀ ॥ ਕਰਿ ਇਸਨਾਨੁ ਗ੍ਰਿਹਿ ਆਏ ॥ ਅਨਦ ਮੰਗਲ ਸੁਖ ਪਾਏ ॥੧॥

Soraṯẖ mėhlā 5.  Gur pūrai kirpā ḏẖārī.  Parabẖ pūrī locẖ hamārī.  Kar isnān garihi ā▫e.  Anaḏ mangal sukẖ pā▫e. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Gur-i) the guru (poorai = perfect) the embodiment of the Almighty (kirpa dhaar-i = bestowed grace) was kind to guide on the path to the Almighty. And (prabh-i) the Master (poori) fulfilled (hamaari) my (loch) longing of finding IT.

(Kar-i isnaan-u = taking bath) overcoming vices – with the guru’s guidance – I (aaey) came (grih-i) home i.e. have become steady in mind. I (paaey) attained the state of (anad/anand) bliss, (mangal) joy and (sukh-u) peace of mind. 1

 

ਸੰਤਹੁ ਰਾਮ ਨਾਮਿ ਨਿਸਤਰੀਐ ॥ ਊਠਤ ਬੈਠਤ ਹਰਿ ਹਰਿ ਧਿਆਈਐ ਅਨਦਿਨੁ ਸੁਕ੍ਰਿਤੁ ਕਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Sanṯahu rām nām nisṯarī▫ai.  Ūṯẖaṯ baiṯẖaṯ har har ḏẖi▫ā▫ī▫ai an▫ḏin sukariṯ karī▫ai. ||1|| rahā▫o.

 

O (santah-u) seekers, one (nistareeai = gets across world-ocean) overcomes vices in the world-play by practice of (naam-i) virtues and commands of (raam) the all-pervasive Master.

This means (dhiaaeeai) paying attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty, and (kareeai) doing (sukrit-u) virtuous deeds (andinn–u every day) all the time.

(Rahaau) dwell on this and contemplate.

 

Page 622

 

ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਨਾਸੇ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੨॥

Sanṯ kā mārag ḏẖaram kī pa▫oṛī ko vadbẖāgī pā▫e.  Kot janam ke kilbikẖ nāse har cẖarṇī cẖiṯ lā▫e. ||2||

 

(Ko/koee) some (vaddbhaagi) fortunate person (paaey) gets to walk on (maarag-u) the path (ki = of) taught by (sant) the guru, and climb (paurri) the ladder of (dharam) righteousness – rise above vices.

By (laaey) engaging (chit) the mind with (charni = feet, har-i = Almighty) obedience of Divine commands, (kilbikh) influences of deeds (key) of (kott-i = crore/ten million) millions of past (janam) births (naasey = run) are dispelled from the mind/soul. 2.

 

ਉਸਤਤਿ ਕਰਹੁ ਸਦਾ ਪ੍ਰਭ ਅਪਨੇ ਜਿਨਿ ਪੂਰੀ ਕਲ ਰਾਖੀ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਭਏ ਪਵਿਤ੍ਰਾ ਸਤਿਗੁਰ ਕੀ ਸਚੁ ਸਾਖੀ ॥੩॥

Usṯaṯ karahu saḏā parabẖ apne jin pūrī kal rākẖī.  Jī▫a janṯ sabẖ bẖa▫e paviṯarā saṯgur kī sacẖ sākẖī. ||3||

 

O my mind, (sadaa) ever (karah-u = do, ustat-i = praise) praise the virtues of (prabh) the Master (apney = own) of all (jin-i) who (raakhi) has kept – applied – IT’s (kal) power/authority (poori) everywhere.

(Sabh-i) all (jeea jant) creatures (bhaey) are (pavitra) purified (sun-i) listening to, and following, (sach-u) the righteous (saakhi) teachings of (satigur) the true guru. 3

 

ਬਿਘਨ ਬਿਨਾਸਨ ਸਭਿ ਦੁਖ ਨਾਸਨ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਖੋਏ ਪਾਪ ਭਏ ਸਭਿ ਪਾਵਨ ਜਨ ਨਾਨਕ ਸੁਖਿ ਘਰਿ ਆਇਆ ॥੪॥੩॥੫੩॥
Bigẖan bināsan sabẖ ḏukẖ nāsan saṯgur nām driṛ▫ā▫i▫ā.  Kẖo▫e pāp bẖa▫e sabẖ pāvan jan Nānak sukẖ gẖar ā▫i▫ā. ||4||3||53||

 

(Satigur-i) the true guru (drirraaia) creates firm commitment to (naam-u) Divine virtues and commands which (binnaasan) destroy all (bighan) impediments to union with the Almighty and (naasan = destroys) obviate (dukh) distress.

With the guru’s teachings, (paap) wrongdoings are (khoey = lost) given up and (sabh-i) all can (bhaey) become (paavan) purified of voices; thus (sukh-i) peace (aaiaa = comes) is attained (ghar-i = in home/mind) by the mind. 4. 3. 53.

 

—————————————-

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸਾਹਿਬੁ ਗੁਨੀ ਗਹੇਰਾ ॥ ਘਰੁ ਲਸਕਰੁ ਸਭੁ ਤੇਰਾ ॥ ਰਖਵਾਲੇ ਗੁਰ ਗੋਪਾਲਾ ॥ ਸਭਿ ਜੀਅ ਭਏ ਦਇਆਲਾ ॥੧॥

Soraṯẖ mėhlā 5.  Sāhib gunī gaherā.  Gẖar laskar sabẖ ṯerā.  Rakẖvāle gur gopālā.  Sabẖ jī▫a bẖa▫e ḏa▫i▫ālā. ||1||

 

Composition of the fifth Guru in Raga Soratth. O (sahib-u) Almighty Master, You are (gaheyra = deep) profound (guni) in virtues; my (ghar-u) house and (laskar = armed force) strength and (sabh-u) everything is (teyra = yours) given by You.

O (gopaala) Sustainor of the universe, You are (gur) the great (rakhvaaley) protector; You (bhaey) are (daiaala = compassionate) kind to (sabh) all (jeea) creatures – You look after all. 1.  

 

ਜਪਿ ਅਨਦਿ ਰਹਉ ਗੁਰ ਚਰਣਾ ॥ ਭਉ ਕਤਹਿ ਨਹੀ ਪ੍ਰਭ ਸਰਣਾ ॥ ਰਹਾਉ ॥

Jap anaḏ raha▫o gur cẖarṇā.  Bẖa▫o kaṯėh nahī parabẖ sarṇā. Rahā▫o.

 

(Jap-i) remembering and practicing (charna = feet) being at the feet, i.e. obeying instructions, of the guru, I (rahau) am (anad-i) in bliss

There is (nahi katah-i = nowhere) never any (bhau) fear when one places the self (sarna = sanctuary) in care of (prabh) the Master, i.e. submits to Divine virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਤੇਰਿਆ ਦਾਸਾ ਰਿਦੈ ਮੁਰਾਰੀ ॥ ਪ੍ਰਭਿ ਅਬਿਚਲ ਨੀਵ ਉਸਾਰੀ ॥ ਬਲੁ ਧਨੁ ਤਕੀਆ ਤੇਰਾ ॥ ਤੂ ਭਾਰੋ ਠਾਕੁਰੁ ਮੇਰਾ ॥੨॥
Ŧeri▫ā ḏāsā riḏai murārī.  Parabẖ abicẖal nīv usārī.  Bal ḏẖan ṯakī▫ā ṯerā.  Ŧū bẖāro ṯẖākur merā. ||2||

 

O (muraar-i = killer of demon Mur –metaphor for) Almighty, You are (ridai = in minds) remembered by (teyria) Your (daasa = servants) seekers.

You (prabh-i) the Master (usaari) lay (abichal = unshakable) the strong (neev) foundation of devotion – in their minds.

My (bal) the strength, (dhan-u) wealth and (takeeaa = support) reliance is (teyra = yours) on You.

(Too) You are (bhaaro = heavy) the omnipotent/powerful (tthaakur-u)

Master (meyra = my) of all. 2.

 

ਜਿਨਿ ਜਿਨਿ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਸੋ ਪ੍ਰਭਿ ਆਪਿ ਤਰਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਨਾਮ ਰਸੁ ਦੀਆ ॥ ਕੁਸਲ ਖੇਮ ਸਭ ਥੀਆ ॥੩॥

Jin jin sāḏẖsang pā▫i▫ā.  So parabẖ āp ṯarā▫i▫ā.  Kar kirpā nām ras ḏī▫ā.  Kusal kẖem sabẖ thī▫ā. ||3||

 

(Jin-i jin-i) all those who (paaia) get (saadhsang-u) company of the guru – holy congregation to learn the guru’s teachings, (so) they are (taraaia) ferried across the world-ocean by (parbh-i) by the Master (aap-i) IT-self, i.e. they overcome vices.

The Almighty is (kar-i kirpa) kind to (deeaa) impart (ras-u = taste) liking for (naam) Divine virtues and commands; one who practices Naam, (theeaa = happens) there is (sab) all (kusal) well-being and (kheym) happiness for him/her. 3.

 

ਹੋਏ ਪ੍ਰਭੂ ਸਹਾਈ ॥ ਸਭ ਉਠਿ ਲਾਗੀ ਪਾਈ ॥ ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭੁ ਧਿਆਈਐ ॥ ਹਰਿ ਮੰਗਲੁ ਨਾਨਕ ਗਾਈਐ ॥੪॥੪॥੫੪॥

Ho▫e parabẖū sahā▫ī.  Sabẖ uṯẖ lāgī pā▫ī.  Sās sās parabẖ ḏẖi▫ā▫ī▫ai.  Har mangal Nānak gā▫ī▫ai. ||4||4||54||

 

When (prabhoo) the Master (hoey) is (sahaaee = helpful) gracious, (sabh) all (utth-i = get up) are motivated to (lag-i = attach) be at (paaee) the feet i.e. live in obedience to the Master.

When we (dhiaaeeai) pay attention to virtues and commands of (prabh-u) the Master (saas-i saas-i = with every breath) every moment; we – find the Master within and – (gaaeeai) sing (mangal) songs of joy – for having found the Master, says the fifth Nanak. 4. 4. 54.

 

——————————————

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦਾ ॥ ਪ੍ਰਭੁ ਮਿਲਿਓ ਮਨਿ ਭਾਵੰਦਾ ॥ ਪੂਰੈ ਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਤਾ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੧॥

Soraṯẖ mėhlā 5.  Sūkẖ sahj ānanḏā.  Parabẖ mili▫o man bẖāvanḏā.  Pūrai gur kirpā ḏẖārī.  Ŧā gaṯ bẖa▫ī hamārī. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Sookh) peace (sahj) tranquillity and (ananda) happiness are attained, when (prabh-u) the Master for whom (man-i) the mind (bhaavanda = loves) yearns (milia) is found.

When (gur-i) the guru (pooraii = perfect) the embodiment of the Almighty, (kirpa dhaari) is kind – to guide, (ta) then (hamaari) our (gat-i) emancipation (bhaee = happens) occurs, i.e. we attain the exalted state – of being with the Almighty within. 1.

 

ਹਰਿ ਕੀ ਪ੍ਰੇਮ ਭਗਤਿ ਮਨੁ ਲੀਨਾ ॥ ਨਿਤ ਬਾਜੇ ਅਨਹਤ ਬੀਨਾ ॥ ਰਹਾਉ ॥

Har kī parem bẖagaṯ man līnā.  Niṯ bāje anhaṯ bīnā. Rahā▫o.

 

When (man-u) the mind (leena) is absorbed in (preym) loving (bhagat-i = devotion) obedience to Virtues and commands – of (har-i) the Almighty, (anhat) the un-struck and continuous (beena = musical instrument) celestial music (baajey) plays, i.e. the mind reads messages from – connects with – the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਚਰਣ ਕੀ ਓਟ ਸਤਾਣੀ ॥ ਸਭ ਚੂਕੀ ਕਾਣਿ ਲੋਕਾਣੀ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਪਾਇਆ ॥ ਹਰਿ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਇਆ ॥੨॥

Har cẖaraṇ kī ot saṯāṇī.  Sabẖ cẖūkī kāṇ lokāṇī.  Jagjīvan ḏāṯā pā▫i▫ā.  Har rasak rasak guṇ gā▫i▫ā. ||2||

 

(Ott) protection (ki = of) provided by (charan) feet of the Almighty is (sataani) strong, i.e. one who lives in obedience to Divine commands, is protected and (sabh) all his/her (kaan-i) dependence on (lokaani = people) creatures of the world (chooki) ends.

One who (paaia) finds (daata = giver) the Master of (jag-jeevan-u = life of the creatures) all, within, s/he (rasak-i rasak-i = enjoying taste) joyfully (gaaia = sings) remembers and emulates (gun) virtues of (har-i) the Almighty, i.e. s/he is happy and at peace. 2.

 

ਪ੍ਰਭ ਕਾਟਿਆ ਜਮ ਕਾ ਫਾਸਾ ॥ ਮਨ ਪੂਰਨ ਹੋਈ ਆਸਾ ॥ ਜਹ ਪੇਖਾ ਤਹ ਸੋਈ ॥ ਹਰਿ ਪ੍ਰਭ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੩॥

Parabẖ kāti▫ā jam kā fāsā.  Man pūran ho▫ī āsā.  Jah pekẖā ṯah so▫ī.  Har parabẖ bin avar na ko▫ī. ||3||

 

Remembrance of (prabh) the Almighty (kaattia) cuts his/her (phaasa) noose, i.e. keeps him/her outside the jurisdiction, of (jam) the messenger of death – who does not let the soul find the Master; and (aasa) wish of (man) the mind – to find the Master – (hoee) is (pooran) fulfilled.

(Jah) wherever I (deykha) look, (tah) there (soee= that) the One Creator is present; I see (na koee) none (avar-u) else (bin-u) except (har-i) the Almighty (prabh) Master everywhere. 3

 

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਰਾਖੇ ॥ ਸਭਿ ਜਨਮ ਜਨਮ ਦੁਖ ਲਾਥੇ ॥ ਨਿਰਭਉ ਨਾਮੁ ਧਿਆਇਆ ॥ ਅਟਲ ਸੁਖੁ ਨਾਨਕ ਪਾਇਆ ॥੪॥੫॥੫੫॥

Kar kirpā parabẖ rākẖe.  Sabẖ janam janam ḏukẖ lāthe.  Nirbẖa▫o nām ḏẖi▫ā▫i▫ā.  Atal sukẖ Nānak pā▫i▫ā. ||4||5||55||

 

Those whom (prabh-i) the Master (kar-i kirpa) is kind (raakhey) to protect – from vices in the world-play, (sabh-i) all their (dukh/dokh) faults of (janam janam) numerous past births (laathey) are removed – washed off the mind.

One who (dhiaaia) pays attention to (naam-u) virtues and commands of (nirbhau = fearless/not answerable to any one) the Supreme Master, (paaia) attains (atal) eternal (sukh-u = comfort) union with the Almighty, says the fifth Nanak. 4. 5. 55.

 

———————————————

 

Note: The message from this Shabad s that one who invokes the Almighty, all his/her wishes are fulfilled. However, invoking the Almighty should not happen only when in need, but intuitively. The message has universal application both in spiritual and temporal fields. This comes with the guidance of the guru.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਠਾਢਿ ਪਾਈ ਕਰਤਾਰੇ ॥ ਤਾਪੁ ਛੋਡਿ ਗਇਆ ਪਰਵਾਰੇ ॥ ਗੁਰਿ ਪੂਰੈ ਹੈ ਰਾਖੀ ॥ ਸਰਣਿ ਸਚੇ ਕੀ ਤਾਕੀ ॥੧॥

Soraṯẖ mėhlā 5.  Ŧẖādẖ pā▫ī karṯāre.  Ŧāp cẖẖod ga▫i▫ā parvāre.  Gur pūrai hai rākẖī.  Saraṇ sacẖe kī ṯākī. ||1||

 

Composition of the fifth Guru in Raga Soratth: (Kartaaarey) the Creator (paaee) bestowed (tthaaddh-i = coolness) solace; (taap-u = fever) malady – illness of child Hargobind – (chhodd-i) has left (parvaarey) the family.

(Gur-i) the guru, (poorai = perfect) the embodiment of the Almighty (hai raakhi) has protected us – because with the guru’s guidance – we (taaki) looked to (saran-i = sanctuary) care (ki) of (sachey) the Eternal.

 

ਪਰਮੇਸਰੁ ਆਪਿ ਹੋਆ ਰਖਵਾਲਾ ॥ ਸਾਂਤਿ ਸਹਜ ਸੁਖ ਖਿਨ ਮਹਿ ਉਪਜੇ ਮਨੁ ਹੋਆ ਸਦਾ ਸੁਖਾਲਾ ॥ ਰਹਾਉ ॥
Parmesar āp ho▫ā rakẖvālā.  Sāʼnṯ sahj sukẖ kẖin mėh upje man ho▫ā saḏā sukẖālā. Rahā▫o.

 

(Parmeysar-u) the Supreme Master (hoaa) has (aap-i) IT-self been (rakhvaala) the protector.

With IT’s grace, (saant-i) peace, (sahj) poise and (sukh = comfort) happiness (upjey = manifested) came (mah-i) in a (khin) moment – quickly, and (man-u) the mind is now (sadaa) ever (sukhaala = in comfort) at peace.

(Rahaau) dwell on this and contemplate. 

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੀਓ ਦਾਰੂ ॥ ਤਿਨਿ ਸਗਲਾ ਰੋਗੁ ਬਿਦਾਰੂ ॥ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰੀ ॥ ਤਿਨਿ ਸਗਲੀ ਬਾਤ ਸਵਾਰੀ ॥੨॥

Har har nām ḏī▫o ḏārū.  Ŧin saglā rog biḏārū.  Apṇī kirpā ḏẖārī.  Ŧin saglī bāṯ savārī. ||2||

 

The guru (deeo) administered (daaroo) the medicine of – awareness of – (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of the Almighty; and (tin-i) that (bidaaroo) removed (rog-u) the malady (sagla) completely.

(Tin-i) the Almighty (dhaaree) bestowed (apni = own) IT’s (kirpa) kindness; (tin-i) that caused (sagli) every (baat) thing (savaar-i = transformed) to be accomplished. 2.

 

ਪ੍ਰਭਿ ਅਪਨਾ ਬਿਰਦੁ ਸਮਾਰਿਆ ॥ ਹਮਰਾ ਗੁਣੁ ਅਵਗੁਣੁ ਨ ਬੀਚਾਰਿਆ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਭਇਓ ਸਾਖੀ ॥ ਤਿਨਿ ਸਗਲੀ ਲਾਜ ਰਾਖੀ ॥੩॥

Parabẖ apnā biraḏ samāri▫ā.  Hamrā guṇ avguṇ na bīcẖāri▫ā.  Gur kā sabaḏ bẖa▫i▫o sākẖī.  Ŧin saglī lāj rākẖī. ||3||

 

(Prabh-i) the Master (samaaria = remembered) has maintained (apna = own) IT’s (birad) tradition to look after IT’s devotees and did not (beechaaria = consider) take into account any (gun-u) virtue or (avgun-u) fault of (hamra) ours.

(Sabad-u = word) the teachings (ka) of (gur) the guru (bhaio) acted as (saakhi) the guide and compliance with (tin-i) them has (raakhi) preserved (sagli) all (laaj) honour. 3.

 

Page 623

 

ਬੋਲਾਇਆ ਬੋਲੀ ਤੇਰਾ ॥ ਤੂ ਸਾਹਿਬੁ ਗੁਣੀ ਗਹੇਰਾ ॥ ਜਪਿ ਨਾਨਕ ਨਾਮੁ ਸਚੁ ਸਾਖੀ ॥ ਅਪੁਨੇ ਦਾਸ ਕੀ ਪੈਜ ਰਾਖੀ ॥੪॥੬॥੫੬॥

Bolā▫i▫ā bolī ṯerā.  Ŧū sāhib guṇī gaherā.  Jap Nānak nām sacẖ sākẖī.  Apune ḏās kī paij rākẖī. ||4||6||56||

 

O Almighty, I (boli) say as (teyra = your) You (bolaaia) cause me to say; You, my (sahib-u) Master, are (gaheyra) profound (guni) in virtues.

Fifth Nanak (jap-i) remembers and practices (naam-u) virtues and commands of (sach-u) the Eternal which act as (saakhi) witness – in Divine court, and the Almighty (raakhi) preserves (paij) the honour of (apuney) IT’s (daas = servant) devotee. 4. 6. 56.

 

—————————————–

 

Note: In this Shabad the fifth Guru says people take baths for purification, but this only washes the body. Purification of the mind happens with conformance to Divine virtues and commands, guided by the guru.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਵਿਚਿ ਕਰਤਾ ਪੁਰਖੁ ਖਲੋਆ ॥ ਵਾਲੁ ਨ ਵਿੰਗਾ ਹੋਆ ॥ ਮਜਨੁ ਗੁਰ ਆਂਦਾ ਰਾਸੇ ॥ ਜਪਿ ਹਰਿ ਹਰਿ ਕਿਲਵਿਖ ਨਾਸੇ ॥੧॥

Soraṯẖ mėhlā 5.  vicẖ karṯā purakẖ kẖalo▫ā.  vāl na vingā ho▫ā.  Majan gur āʼnḏā rāse.  Jap har har kilvikẖ nāse. ||1||

 

Composition of the fifth Guru in Raga Soratth. When (karta purakh-u) the Creator (khaloaa) stands between a person and the adversaries – the vices in the world-play, not (vaal-u) a hair (vinga hooa) is bent, i.e. no harm is done.

People take (majan-u = dip) baths for purification, but the guru (aada raasey = accomplishes) purifies by teaching to (jap-i) remember and practice (har-i) the purifying and (har-i) rejuvenating virtues and commands of the Almighty, which (kilvikh) evil ideas (naasey = run away) are removed from the mind. 1.

 

ਸੰਤਹੁ ਰਾਮਦਾਸ ਸਰੋਵਰੁ ਨੀਕਾ ॥ ਜੋ ਨਾਵੈ ਸੋ ਕੁਲੁ ਤਰਾਵੈ ਉਧਾਰੁ ਹੋਆ ਹੈ ਜੀ ਕਾ ॥੧॥ ਰਹਾਉ ॥

Sanṯahu Rāmḏās sarovar nīkā.  Jo nāvai so kul ṯarāvai uḏẖār ho▫ā hai jī kā. ||1|| rahā▫o.

 

O (santah-u) seekers, (sarovar-u) the pool of (raamdaas) servants of the Almighty – joining the holy congregation where virtues and commands of the Almighty are learnt -, is (neeka) sublime for purification.

One (jo) who (naavai/nhaavai) bathes therein, i.e. assimilates Divine virtues and commands, his/her (jeea) mind (hooaa) is purified, and (udhaar-u) also s/he (taraavai) ferries his/her (kul-u) lineage across the world-ocean, i.e. brings good name to his/her ancestors. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈ ਜੈ ਕਾਰੁ ਜਗੁ ਗਾਵੈ ॥ ਮਨ ਚਿੰਦਿਅੜੇ ਫਲ ਪਾਵੈ ॥ ਸਹੀ ਸਲਾਮਤਿ ਨਾਇ ਆਏ ॥ ਅਪਣਾ ਪ੍ਰਭੂ ਧਿਆਏ ॥੨॥

Jai jai kār jag gāvai.  Man cẖinḏi▫aṛe fal pāvai.  Sahī salāmaṯ nā▫e ā▫e.  Apṇā parabẖū ḏẖi▫ā▫e. ||2||

 

While (jag-u = world) everyone (gaavai) sings (ja jaikaar) paeans of that person; s/he (paavai) obtains (phal = fruits) fulfilment of what is (chindiarrey) wished by (man) the mind, i.e. finds the Master.

Those who (dhiaaey) pay attention to, and practice, virtues and commands of (prabhoo) the Master (apna = own) of all, they (aaey) come home (sahi salamat = unhurt) happy after (naaey/nhaaey) bathing, i.e. come to Divine court having overcome vices – and are received with honour. 2.

 

ਸੰਤ ਸਰੋਵਰ ਨਾਵੈ ॥ ਸੋ ਜਨੁ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥ ਮਰੈ ਨ ਆਵੈ ਜਾਈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥੩॥
Sanṯ sarovar nāvai.  So jan param gaṯ pāvai.  Marai na āvai jā▫ī.  Har har nām ḏẖi▫ā▫ī. ||3||

 

One who (navai/nhaavai) bathes in (sarovar) the pool of (sant) the seekers, i.e. participates in holy congregation, (so) that (jan-u) person (paavai) attains (param) the most exalted (gat-i) state – of clearing the mind and finding the Almighty within.

One who (dhiaaee) pays attention to (har-i har-i) the purifying and rejuvenating (naam-u) commands of the Almighty, s/he does not (marai = die) succumb to vices and is not (aavai = come) born to (jaaee = go) die, and be reborn. 3.

 

ਇਹੁ ਬ੍ਰਹਮ ਬਿਚਾਰੁ ਸੁ ਜਾਨੈ ॥ ਜਿਸੁ ਦਇਆਲੁ ਹੋਇ ਭਗਵਾਨੈ ॥ ਬਾਬਾ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਈ ॥ ਸਭ ਚਿੰਤਾ ਗਣਤ ਮਿਟਾਈ ॥੪॥੭॥੫੭॥

Ih barahm bicẖār so jānai.  Jis ḏa▫i▫āl ho▫e bẖagvānai.  Bābā Nānak parabẖ sarṇā▫ī.  Sabẖ cẖinṯā gaṇaṯ mitā▫ī. ||4||7||57||

 

Only (s-u) that person, (jis-u) to whom (bhagvaanai) the Almighty (hoey) is (daiaal-u) kind – to lead to the guru – (jaanai = knows) understands (ihu) this (brahm) Divine (bichaar-u) thought.

Says fifth Nanak: O (baaba) brethren, let us place ourselves (sarnaaee = sanctuary) in care and obedience of (prabh) the Master, who (mittaaee = effaces) obviates (ganat) counting of faults in the hereafter and (sabh) all (chinta) anxiety about what will happen in Divine court. 4. 7. 57.