SGGS pp 742-744, Soohi M: 5, Shabads 28-37.

 

 

Note: The human being indulges in numerous machinations in pursuit of his/her objectives. But these lead to problems later. The right way is to follow the rules, i.e. be conscious of the Almighty, awareness of whose virtues and commands, guides one in life. Then one walks on the right path with care, says the fifth Guru in this Shabad. This translates into conforming to Hukam or commands, i.e. laws of nature and the laws of the land, without any transgressions.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਅਨਿਕ ਬੀਂਗ ਦਾਸ ਕੇ ਪਰਹਰਿਆ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਅਪਨਾ ਕਰਿਆ ॥੧॥

Sūhī mėhlā 5.  Anik bīʼng ḏās ke parhari▫ā.  Kar kirpā parabẖ apnā kari▫ā. ||1||

 

Composition of the fifth Guru in Raga Soohi: (Prabh-i) the Almighty (parhariaa = drives away) banishes (anik) the numerous (beeng = crooked-nesses) trickeries – pretentions and machinations based on ego – of (daas = servant) the seeker; God (kar-i kirpa) graciously (kariaa) makes him/her (apna = own) to live according to Divine commands – this is experienced by being at peace with the self in life. 1.

 

ਤੁਮਹਿ ਛਡਾਇ ਲੀਓ ਜਨੁ ਅਪਨਾ ॥ ਉਰਝਿ ਪਰਿਓ ਜਾਲੁ ਜਗੁ ਸੁਪਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧumėh cẖẖadā▫e lī▫o jan apnā.  Urajẖ pari▫o jāl jag supnā. ||1|| rahā▫o.

 

O Almighty, (tumah-i) You (chhaddaaey leeo) rescued (apna = own) Your (jan-u = servant) devotee, who was (urajh-i pario) entangled in (jaal-u) the web of temptations of (jag-u = world) the world-play – attached to relatives, wealth, objects of pleasure, rivalries and so on – but they are all (supna = dream) transitory. 1.

(Rahaau) dwell on this and contemplate

 

ਪਰਬਤ ਦੋਖ ਮਹਾ ਬਿਕਰਾਲਾ ॥ ਖਿਨ ਮਹਿ ਦੂਰਿ ਕੀਏ ਦਇਆਲਾ ॥੨॥

Parbaṯ ḏokẖ mahā bikrālā.  Kẖin mėh ḏūr kī▫e ḏa▫i▫ālā. ||2||

 

(Parbat) mountains of (mahaa) most (bikraala = frightening) terrible (dokh) faults, are (door-i = far, kee-ey = made) removed by (daiaala) the compassionate Master, (mah-i) in (khin) a moment, i.e. faults are shed as soon as one becomes conscious of and conforms to Divine virtues and commands. 2.

 

ਸੋਗ ਰੋਗ ਬਿਪਤਿ ਅਤਿ ਭਾਰੀ ॥ ਦੂਰਿ ਭਈ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰੀ ॥੩॥

Sog rog bipaṯ aṯ bẖārī.  Ḏūr bẖa▫ī jap nām murārī. ||3||

 

(At-i) highly (bhaari = heavy) terrible (sog) sorrows, (rog) maladies and (bipat-i) troubles – as a result of transgressions – (bhaee = become/made, door-i = far) are obviated (jap-i) by remembrance and practice of (naam-u) virtues and commands of (muraari = killer of demon Mur – metaphor for) the Almighty. 3.

 

ਦ੍ਰਿਸਟਿ ਧਾਰਿ ਲੀਨੋ ਲੜਿ ਲਾਇ ॥ ਹਰਿ ਚਰਣ ਗਹੇ ਨਾਨਕ ਸਰਣਾਇ ॥੪॥੨੨॥੨੮॥

Ḏarisat ḏẖār līno laṛ lā▫e.  Har cẖaraṇ gahe Nānak sarṇā▫e. ||4||22||28||

 

God (dhaar-i = casting, dristt-i = sight – of grace) graciously (leeney laaey = attaches) motivates the seeker (larr-i = to the robe) to follow Divine commands – conduct the self by Hukam/cosmic laws and laws of the land.

I have placed myself (saran-i = sanctuary) in care and obedience and (gahey) held (charan) feet, i.e. submit to commands, of (har-i) the Almighty, says fifth Nanak. 4. 22. 28.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਦੀਨੁ ਛਡਾਇ ਦੁਨੀ ਜੋ ਲਾਏ ॥ ਦੁਹੀ ਸਰਾਈ ਖੁਨਾਮੀ ਕਹਾਏ ॥੧॥

Sūhī mėhlā 5.  Ḏīn cẖẖadā▫e ḏunī jo lā▫e.  Ḏuhī sarā▫ī kẖunāmī kahā▫e. ||1||

 

Composition of the fifth Guru in Raga Soohi. One (jo) whom the Almighty (chhaddaaey) causes to leave (deen = religion) the path of righteousness and (laaey) attaches (duni = world) to the world-play;

Such a person (kahaaey) is called (khunaami = with bad name) a wrongdoer in (duhi) both (saraaee = inn) places, i.e. here and in the hereafter. 1.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥ ਆਪਣੀ ਕੁਦਰਤਿ ਆਪੇ ਜਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Jo ṯis bẖāvai so parvāṇ.  Āpṇī kuḏraṯ āpe jāṇ. ||1|| rahā▫o.

 

But there is nothing in hands of the creatures; they have to (parvaan-u) accept (jo) whatever (bhaavai) (tis-u = that) the Almighty wills.

Who IT-self (jaan-u) knows (aapni) IT’s (kudrat-i) powers. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਚਾ ਧਰਮੁ ਪੁੰਨੁ ਭਲਾ ਕਰਾਏ ॥ ਦੀਨ ਕੈ ਤੋਸੈ ਦੁਨੀ ਨ ਜਾਏ ॥੨॥

Sacẖā ḏẖaram punn bẖalā karā▫e.  Ḏīn kai ṯosai ḏunī na jā▫e. ||2||

 

Those whom the Almighty (karaaey) causes to do (sachaa) truly (bhalaa) good, (dharam-u) righteous, (punn-u) virtuous acts.

Their (duni) world is not (jaaey = go) lost, i.e. that do not give up their duties in the world (tosai = journey provisions) while they walk on the path to the Almighty. 2.

 

ਸਰਬ ਨਿਰੰਤਰਿ ਏਕੋ ਜਾਗੈ ॥ ਜਿਤੁ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਤਿਤੁ ਕੋ ਲਾਗੈ ॥੩॥

Sarab niranṯar eko jāgai.  Jiṯ jiṯ lā▫i▫ā ṯiṯ ṯiṯ ko lāgai. ||3||

 

(Eyko = only one) the One Almighty (jaagai = is awake) is alert and directs (sarab = all) everyone (nirantar-i) continuously.

On (jit-u jit-u) whatever IT (laaiaa) engages (ko) someone, (tit-u tit-u) that s/he (laagai = engages) does, i.e. everyone acts by Divine will. 3.

 

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥

Agam agocẖar sacẖ sāhib merā.  Nānak bolai bolā▫i▫ā ṯerā. ||4||23||29||

 

O (meyra) my (sahib-u) Master, You are (agam) incomprehensible and (agochar = not perceived by the senses) transcendent; I (bolai) say (bolaaiaa) as caused to say (teyra) by You, says fifth Nanak. 4. 23. 29.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਪ੍ਰਾਤਹਕਾਲਿ ਹਰਿ ਨਾਮੁ ਉਚਾਰੀ ॥ ਈਤ ਊਤ ਕੀ ਓਟ ਸਵਾਰੀ ॥੧॥

Sūhī mėhlā 5.  Parāṯėhkāl har nām ucẖārī.  Īṯ ūṯ kī ot savārī. ||1||

 

Composition of the fifth Guru in Raga Soohi. Those who (uchaari = utter) recall (naam-u) virtues and commands of (har-i) the Almighty (pratahkaal-i) early morning, i.e. when one can reflect on them – and practice.

(savaari = fashions) provides for (ott) protection (eet) here and (oot = there) in the hereafter. 1.

 

ਸਦਾ ਸਦਾ ਜਪੀਐ ਹਰਿ ਨਾਮ ॥ ਪੂਰਨ ਹੋਵਹਿ ਮਨ ਕੇ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Saḏā saḏā japī▫ai har nām.  Pūran hovėh man ke kām. ||1|| rahā▫o.

 

(Japeeai) by remembrance and practice of (naam) virtues and commands of the Almighty, (sadaa sadaa) forever,

(Kaam = tasks) objectives (key) of their (man) minds (ho-i) are (pooran) accomplished. 1.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਰੈਣਿ ਦਿਨੁ ਗਾਉ ॥ ਜੀਵਤ ਮਰਤ ਨਿਹਚਲੁ ਪਾਵਹਿ ਥਾਉ ॥੨॥

Parabẖ abẖināsī raiṇ ḏin gā▫o.  Jīvaṯ maraṯ nihcẖal pāvahi thā▫o. ||2||

 

O my mind, (gaau = sing) praise and emulate virtues of (abinaasi = imperishable) the eternal (prabh-u) Master (rain-i) night and (din-u) day.

S/he (paavah-i) obtains (nihchal-u) unshakable (thaau) place (jeevat = alive) in life and (marat = dead) in the hereafter accepted for union with the Almighty. 2.

 

ਸੋ ਸਾਹੁ ਸੇਵਿ ਜਿਤੁ ਤੋਟਿ ਨ ਆਵੈ ॥ ਖਾਤ ਖਰਚਤ ਸੁਖਿ ਅਨਦਿ ਵਿਹਾਵੈ ॥੩॥

So sāhu sev jiṯ ṯot na āvai.  Kẖāṯ kẖarcẖaṯ sukẖ anaḏ vihāvai. ||3||

 

(Seyv-i) serve (so) that (saah-u) Master with (jit-u) whom (na aavai) there is no (tott-i) falling short – of resources; life (vihaavai) passes (sukh-i) in peace and (anad-i) happiness, (khaat = eating) using and (kharchat = spending) sharing the wealth with others, i.e. seek the inexhaustible wealth of Divine virtues and live by it happily. 3.

 

ਜਗਜੀਵਨ ਪੁਰਖੁ ਸਾਧਸੰਗਿ ਪਾਇਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥੪॥੨੪॥੩੦॥

Jagjīvan purakẖ sāḏẖsang pā▫i▫ā.  Gur parsāḏ Nānak nām ḏẖi▫ā▫i▫ā. ||4||24||30||

 

(Jagjeevan = life of the creatures) the Almighty (purakh-u) Being (paaiaa) is found (saadhsang-i) in holy congregation – where IT is praised as guided by the guru.

(Prasaad-i) with grace/guidance of the guru we learn to (dhiaaiaa) pay attention to, and learn to practice, (naam-u) Divine virtue and commands, says fifth Nanak. 4. 24. 30.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਗੁਰ ਪੂਰੇ ਜਬ ਭਏ ਦਇਆਲ ॥ ਦੁਖ ਬਿਨਸੇ ਪੂਰਨ ਭਈ ਘਾਲ ॥੧॥

Sūhī mėhlā 5.  Gur pūre jab bẖa▫e ḏa▫i▫āl.  Ḏukẖ binse pūran bẖa▫ī gẖāl. ||1||

 

Composition of the fifth Guru in Raga Soohi. (Jab) when (poorey) the perfect guru (bhaey) is (daiaal) kind to guide – to remember and practice Naam;

One keeps away from transgressions; all (dukh) distress (binsey = destroyed) is obviated and (ghaal = toil) efforts (bhaee) are (pooran) fruitful, i.e. the purpose of human birth – to live by Naam and be entitled to union with the Creator – is achieved. 1.

 

ਪੇਖਿ ਪੇਖਿ ਜੀਵਾ ਦਰਸੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ॥ ਚਰਣ ਕਮਲ ਜਾਈ ਬਲਿਹਾਰਾ ॥ ਤੁਝ ਬਿਨੁ ਠਾਕੁਰ ਕਵਨੁ ਹਮਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Pekẖ pekẖ jīvā ḏaras ṯumĥārā.  Cẖaraṇ kamal jā▫ī balihārā.  Ŧujẖ bin ṯẖākur kavan hamārā. ||1|| rahā▫o.

 

I (jeeva) live (peykh-i peykh-i) seeing (tumhaara) Your (daras-u = sight) vision, i.e. with awareness and practice of Divine virtues and commands, I do not fall prey to vices.

I (jaaee balihaara = am sacrifice) feel happy being at Your (charan kamal) lotus feet, i.e. to live by Your commands.

(Hamaara = my) for me, there is (kavan = who?) no (thaakur) Master (bin-u) except (tujh) You – who I should look to. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਧਸੰਗਤਿ ਸਿਉ ਪ੍ਰੀਤਿ ਬਣਿ ਆਈ ॥ ਪੂਰਬ ਕਰਮਿ ਲਿਖਤ ਧੁਰਿ ਪਾਈ ॥੨॥

Sāḏẖsangaṯ si▫o parīṯ baṇ ā▫ī.  Pūrab karam likẖaṯ ḏẖur pā▫ī. ||2||

 

(Preet-i = affection) liking (sio) for (saadhsangat-i) the holy congregation (ban-i aaee) occurs if it (paaee) has been put (likhat = writing) in destiny (dhur-i = from source) by the Creator based on (poorab-i) past (karm-i) deeds. 2.

 

ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਚਰਜੁ ਪਰਤਾਪ ॥ ਜਾਲਿ ਨ ਸਾਕਹਿ ਤੀਨੇ ਤਾਪ ॥੩॥

Jap har har nām acẖraj parṯāp.  Jāl na sākėh ṯīne ṯāp. ||3||

 

(Jap-i) remember and practice (naam-u) virtues and commands of (har-i har-i) the Almighty; their (partaap = majesty) effect is so (acharj-u = wondrous) great that (teeney) all three (taap) afflictions – namely Aadh = mental, Biaadh = physical, and Upaadh-i = apprehensions – (na saakah-i) cannot (jaal-i = burn) affect. 3.

 

ਨਿਮਖ ਨ ਬਿਸਰਹਿ ਹਰਿ ਚਰਣ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਨਾਨਕੁ ਮਾਗੈ ਦਾਨੁ ਪਿਆਰੇ ॥੪॥੨੫॥੩੧॥

Nimakẖ na bisrahi har cẖaraṇ ṯumĥāre.  Nānak māgai ḏān pi▫āre. ||4||25||31||

 

O (piaarey) dear Master, Nanak the fifth (maagai) asks for this (daan-u = alms) benediction from You:

May I not (bisrah-i) forget to be at (tumhaarey) Your (charan) feet, even (nimakh) for a moment i.e. may I ever live by Your virtues and commands. 4. 25. 31.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸੇ ਸੰਜੋਗ ਕਰਹੁ ਮੇਰੇ ਪਿਆਰੇ ॥ ਜਿਤੁ ਰਸਨਾ ਹਰਿ ਨਾਮੁ ਉਚਾਰੇ ॥੧॥

Sūhī mėhlā 5.  Se sanjog karahu mere pi▫āre. Jiṯ rasnā har nām ucẖāre. ||1||

 

Composition of the fifth Guru in Rag Soohi. O (meyrey) my (piaarey) dear Almighty Master, please (karah-u = make) create (sey) such (sanjog) favorable incidence,

That my (rasna) tongue (uchaar-e) utters, i.e. I am motivated to remember and live by (naam-u) virtues and commands of You, (har-i) the Almighty. 1.

 

ਸੁਣਿ ਬੇਨਤੀ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ॥ ਸਾਧ ਗਾਵਹਿ ਗੁਣ ਸਦਾ ਰਸਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ benṯī parabẖ ḏīn ḏa▫i▫ālā.  Sāḏẖ gāvahi guṇ saḏā rasālā. ||1|| rahā▫o.

 

O (prabh) Master, You are (daiaala) compassionate to (deen) hapless – people like me; (sun-i = listen) this is my (beynti) supplication to You:

May I join (saadh) the seekers who (sadaa) ever (gaavah-i = sing) praise Your (rasaala = joyful) blissful (gun) virtues. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੀਵਨ ਰੂਪੁ ਸਿਮਰਣੁ ਪ੍ਰਭ ਤੇਰਾ ॥ ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰਹਿ ਬਸਹਿ ਤਿਸੁ ਨੇਰਾ ॥੨॥

Jīvan rūp simraṇ parabẖ ṯerā.  Jis kirpā karahi basėh ṯis nerā. ||2||

 

O (prabh) Master, (teyra) your (simran-u) remembrance (roop = form, jeevan = life) epitome of life free to vices.

One to (jis-u) whom You (kripa karah-i) are kind – based on his/her past deeds -, You (basah-i) dwell (neyra) near (tis-u) that person, i.e. s/he ever remembers You. 2.

 

ਜਨ ਕੀ ਭੂਖ ਤੇਰਾ ਨਾਮੁ ਅਹਾਰੁ ॥ ਤੂੰ ਦਾਤਾ ਪ੍ਰਭ ਦੇਵਣਹਾਰੁ ॥੩॥

Jan kī bẖūkẖ ṯerā nām ahār.  Ŧūʼn ḏāṯā parabẖ ḏevaṇhār. ||3||

 

Awareness and practice of (teyra) Your (naam-u) virtues and commands is (ahaar-u) the food to satisfy (bhookh) hunger (ki) of (jan = servant) the seeker, i.e. practice of Naam is the means to fulfill his/her yearning for union with You.

(Too’n) You, (daata) the beneficent Master who (deyvanhar-u) give, i.e. enable the seeker to practice Naam. 3.

 

ਰਾਮ ਰਮਤ ਸੰਤਨ ਸੁਖੁ ਮਾਨਾ ॥ ਨਾਨਕ ਦੇਵਨਹਾਰ ਸੁਜਾਨਾ ॥੪॥੨੬॥੩੨॥

Rām ramaṯ sanṯan sukẖ mānā.  Nānak ḏevanhār sujānā. ||4||26||32||

 

(Santan) the seekers (maana) feel (sukh-u) comfort (ramat = utter) in praising (raam) the all-pervasive Master – as they feel near the Master.

(Devanhaar = giver) the beneficent Master (sujaana = wise) knows whom to accept for union, says fifth Nanak. 4. 26. 32.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਬਹਤੀ ਜਾਤ ਕਦੇ ਦ੍ਰਿਸਟਿ ਨ ਧਾਰਤ ॥ ਮਿਥਿਆ ਮੋਹ ਬੰਧਹਿ ਨਿਤ ਪਾਰਚ ॥੧॥

Sūhī mėhlā 5.  Bahṯī jāṯ kaḏe ḏarisat na ḏẖāraṯ.  Mithi▫ā moh banḏẖėh niṯ pāracẖ. ||1||

 

Composition of the fifth Guru in Raga Soohi. Like the water of a river, life (bahti = flowing, jaat = keeps) is passing but the human being is (kadey na) never (dhaarat = puts, dristt-i = sight) conscious of this.

And is instead (nit) ever (bandhah-i = tied with, paarach = cloth) caught in (moh) attachment to (mithiaa = false, impermanent) transitory pleasures. 1.

 

ਮਾਧਵੇ ਭਜੁ ਦਿਨ ਨਿਤ ਰੈਣੀ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਜੀਤਿ ਹਰਿ ਸਰਣੀ ॥੧॥ ਰਹਾਉ ॥

Māḏẖve bẖaj ḏin niṯ raiṇī.  Janam paḏārath jīṯ har sarṇī. ||1|| rahā▫o.

 

O my mind, (nit) ever (bhaj-u) praise (maadhvey) the Master of the world-play (din) day and (raini) night.

You can (jeet) win (padaarath-u) the gift offered by (janam-u) human birth to unite with the Creator if you place yourself (sarni = in sanctuary) in care of, i.e. by being obedient to, (har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰਤ ਬਿਕਾਰ ਦੋਊ ਕਰ ਝਾਰਤ ॥ ਰਾਮ ਰਤਨੁ ਰਿਦ ਤਿਲੁ ਨਹੀ ਧਾਰਤ ॥੨॥

Karaṯ bikār ḏo▫ū kar jẖāraṯ.  Rām raṯan riḏ ṯil nahī ḏẖāraṯ. ||2||

 

The human being (jhaarat) dusts (do-oo) both (kar) hands, i.e. readily (karat) commits (bikaar) vices.

But does not (dhaarat) keep in (rid) mind (ratan-u = jewel) the valuable virtues and commands of (raam) the all-pervasive Master (til-u = sesame seed) for a moment. 2.

            

ਭਰਣ ਪੋਖਣ ਸੰਗਿ ਅਉਧ ਬਿਹਾਣੀ ॥ ਜੈ ਜਗਦੀਸ ਕੀ ਗਤਿ ਨਹੀ ਜਾਣੀ ॥੩॥

Bẖaraṇ pokẖaṇ sang a▫oḏẖ bihāṇī.  Jai jagḏīs kī gaṯ nahī jāṇī. ||3||

 

(Audh) life (bihaani) passes (sang-i) with (bharan = nurturing, pokhan = feeding) eating and drinking.

But one does not (jaani = know) understand the benefit of (gat-i = state, jai = glorifying) praising and emulating the virtues of (jagdees) the Master of the world. 3.

 

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ਸਰਣਿ ਸਮਰਥ ਅਗੋਚਰ ਸੁਆਮੀ ॥ ਉਧਰੁ ਨਾਨਕ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥੪॥੨੭॥੩੩॥

Saraṇ samrath agocẖar su▫āmī.  Uḏẖar Nānak parabẖ anṯarjāmī. ||4||27||33||

 

(Agochar = not subject to perception by senses) the transcendent (suaami) Master is (samrath) capable of providing (saran-i) sanctuary/protection.

O (prabh) Master, You (antarjaami) know what is in my mind; please (udhar-u) save me, says fifth Nanak. 4. 27. 33.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਿ ਤਰੈ ਭੈ ਸਾਗਰੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਿਮਰਿ ਰਤਨਾਗਰੁ ॥੧॥

Sūhī mėhlā 5.  Sāḏẖsang ṯarai bẖai sāgar.  Har har nām simar raṯnāgar. ||1||

 

Composition of the fifth Guru in Raga Soohi. One (tarai = swims) gets across (bhai/bhav) the world-(saagar-u) ocean by learning (saadhsang-i) in holy congregation.

 (Simar-i) with remember and practice of (naam-u) virtues and commands of (har-i har-i) the Almighty, (ratnaagar-u = mine of jewels) the source of all virtues. 1.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਾ ਨਾਰਾਇਣ ॥ ਦੂਖ ਰੋਗ ਸੋਗ ਸਭਿ ਬਿਨਸੇ ਗੁਰ ਪੂਰੇ ਮਿਲਿ ਪਾਪ ਤਜਾਇਣ ॥੧॥ ਰਹਾਉ ॥
Simar simar jīvā nārā▫iṇ.  Ḏūkẖ rog sog sabẖ binse gur pūre mil pāp ṯajā▫iṇ. ||1|| rahā▫o.

 

I (jeeva) live – and not succumb to vices – (siamar-i simar-i = remembering) praising and emulating virtues of (naaraain) the Almighty.

(Paap) transgressions are (tajaain) given up (mil-i) by finding (poorey) the perfect guru and following his teachings; then (sabh-i) all (dookh) pain, (rog) afflictions and (sog) sorrow (binsey = destroyed) are obviated. 1.

(Rahaau) dwell on this and contemplate.

                     

ਜੀਵਨ ਪਦਵੀ ਹਰਿ ਕਾ ਨਾਉ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸੁਆਉ ॥੨॥

Jīvan paḏvī har kā nā▫o.  Man ṯan nirmal sācẖ su▫ā▫o. ||2||

 

Practice of (naau) virtues and commands of (har-i) the Almighty enables (padvi = status, jeevan = life) a successful life, thus –

(Man-u = mind) thoughts and (tan-u = body) actions are (nirmal-u) purified and (suaau = purpose) the objective of union with (saach-u) the Eternal achieved. 2.

 

ਆਠ ਪਹਰ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਈਐ ॥ ਪੂਰਬਿ ਲਿਖਤੁ ਹੋਇ ਤਾ ਪਾਈਐ ॥੩॥

Āṯẖ pahar pārbarahm ḏẖi▫ā▫ī▫ai.  Pūrab likẖaṯ ho▫e ṯā pā▫ī▫ai. ||3||

 

We should (dhiaaeeai) pay attention to virtues and commands of (paarbrahm-u) the Supreme Being; but one (paaeeai) gets to remember the Almighty if it is (likhat-u) written in destiny (poorab-i) based on past deeds. 3.

 

ਸਰਣਿ ਪਏ ਜਪਿ ਦੀਨ ਦਇਆਲਾ ॥ ਨਾਨਕੁ ਜਾਚੈ ਸੰਤ ਰਵਾਲਾ ॥੪॥੨੮॥੩੪॥

Saraṇ pa▫e jap ḏīn ḏa▫i▫ālā.  Nānak jācẖai sanṯ ravālā. ||4||28||34||

 

Fifth Nanak (jaachai) seeks (ravaala) the dust of the feet of, i.e. respects and follows, (sant) the seekers

who are (deen) humble, (jap-i) remember (daiaala) the compassionate Almighty and (paey) place themselves (saran-i) in IT’s care, i.e. conduct themselves by Divine virtues and commands. 4. 28. 34.

 

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Note: The creatures are born with the roles of life allotted by the Almighty Creator. However they soon develop attachment to the world-play – relatives, wealth and other transitory pleasures – and forget directions of the Creator. There is need to recall those directions by supplicating the Master to enable that. This comes by learning them from Gurbani – the guru’s word, when the Almighty IT-self motivates, says the fifth Guru in this Shabad.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਘਰ ਕਾ ਕਾਜੁ ਨ ਜਾਣੀ ਰੂੜਾ ॥ ਝੂਠੈ ਧੰਧੈ ਰਚਿਓ ਮੂੜਾ ॥੧॥

Sūhī mėhlā 5.  Gẖar kā kāj na jāṇī rūṛā.  Jẖūṯẖai ḏẖanḏẖai racẖi▫o mūṛā. ||1||

 

Composition of the fifth Guru in Raga Soohi.  The human being does not (jaani) know (kaaj) the task of (ghar) the house, i.e. is oblivious of what is beneficial, (roora = handsome) as a virtuous person;

But is instead (rachio) engrossed in (jhootthat = false) unproductive (dhandhai) pursuits as (moorra) a silly person. 1.

 

ਜਿਤੁ ਤੂੰ ਲਾਵਹਿ ਤਿਤੁ ਤਿਤੁ ਲਗਨਾ ॥ ਜਾ ਤੂੰ ਦੇਹਿ ਤੇਰਾ ਨਾਉ ਜਪਨਾ ॥੧॥ ਰਹਾਉ ॥

Jiṯ ṯūʼn lāvėh ṯiṯ ṯiṯ lagnā.  Jā ṯūʼn ḏėh ṯerā nā▫o japnā. ||1|| rahā▫o.

 

O Almighty, on (jit-u) whatever (too’n) You (laavah-i) engage someone, s/he (lagna) engages in (tit-u tit-u) those.

(Ja) when (too’n) You (deyh-i) give awareness, then someone (japna) remembers and practices (teyra) Your (naau/naam) virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਕੇ ਦਾਸ ਹਰਿ ਸੇਤੀ ਰਾਤੇ ॥ ਰਾਮ ਰਸਾਇਣਿ ਅਨਦਿਨੁ ਮਾਤੇ ॥੨॥

Har ke ḏās har seṯī rāṯe.  Rām rasā▫iṇ an▫ḏin māṯe. ||2||

 

Accordingly, (daas = servants) devotees (key) of (har-i) the Almighty are (raatey) imbued with love of the Almighty.

They are (andin-u = daily) ever (maatey) intoxicated with (rasaain-i) the potion of, i.e. ever conduct themselves by virtues and commands of, (raam) the Almighty. 2.

 

ਬਾਹ ਪਕਰਿ ਪ੍ਰਭਿ ਆਪੇ ਕਾਢੇ ॥ ਜਨਮ ਜਨਮ ਕੇ ਟੂਟੇ ਗਾਢੇ ॥੩॥

Bāh pakar parabẖ āpe kādẖe.  Janam janam ke tūte gādẖe. ||3||

 

Even if they get caught in attachments to the world-play; (prabh-i) the Master (aapey) IT-self (pakar-i) holds their (baah) arms and (kaadhey) extricates them.

Those who (ttoottey = broken relationship) had been separated from the Master for (janam janam = birth after birth) numerous births are (gaaddhey = joined) united with the Master with IT’s grace. 3.

 

ਉਧਰੁ ਸੁਆਮੀ ਪ੍ਰਭ ਕਿਰਪਾ ਧਾਰੇ ॥ ਨਾਨਕ ਦਾਸ ਹਰਿ ਸਰਣਿ ਦੁਆਰੇ ॥੪॥੨੯॥੩੫॥

Uḏẖar su▫āmī parabẖ kirpā ḏẖāre.  Nānak ḏās har saraṇ ḏu▫āre. ||4||29||35||

 

O (prabh) Almighty (suaami) Master, (kirpa dhaarey) kindly (udhar-u) save me; I have come to Your (duaarey) door and place myself (saran-i = sanctuary) in Your care/obedience, says fifth Nanak. 4. 29. 35.

 

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Note: One who follows the guru’s instructions, his/her wavering mind becomes steady. S/he easily overcomes temptations in the world-play. The Almighty approves the conduct of such a person and unites with IT-self, says the fifth Guru in this Shabad.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਨਿਹਚਲੁ ਘਰੁ ਪਾਇਆ ॥ ਸਰਬ ਸੂਖ ਫਿਰਿ ਨਹੀ ਡੁਲਾਇਆ ॥੧॥

Sūhī mėhlā 5.  Sanṯ parsāḏ nihcẖal gẖar pā▫i▫ā.  Sarab sūkẖ fir nahī dolā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soohi. (Prasaad-i) with grace/guidance of (sant) the guru, the seeker (paaiaa) obtains (ghar-u = house) the state (nihchal-u) steadfastness of mind.

S/he is (sarab = all) completely at (sookh) peace – with faith in the Almighty – and does not (ddulaaiaa) waver – in the face of temptations – (phir-i) again. 1.

 

ਗੁਰੂ ਧਿਆਇ ਹਰਿ ਚਰਨ ਮਨਿ ਚੀਨ੍ਹ੍ਹੇ ॥ ਤਾ ਤੇ ਕਰਤੈ ਅਸਥਿਰੁ ਕੀਨ੍ਹ੍ਹੇ ॥੧॥ ਰਹਾਉ ॥

Gurū ḏẖi▫ā▫e har cẖaran man cẖīnĥe.  Ŧā ṯe karṯai asthir kīnĥe. ||1|| rahā▫o.

 

(Dhiaaey) by paying attention to the guru’s guidance, one (cheenhey = recognizes) becomes aware of (charan = feet) virtues and commands of (har-i) the Almighty (man-i = in mind) within.

(Ta tey) that is how (kartai) the Creator (keenhey) makes the mind (asthir-u) steady. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਣ ਗਾਵਤ ਅਚੁਤ ਅਬਿਨਾਸੀ ॥ ਤਾ ਤੇ ਕਾਟੀ ਜਮ ਕੀ ਫਾਸੀ ॥੨॥

Guṇ gāvaṯ acẖuṯ abẖināsī.  Ŧā ṯe kātī jam kī fāsī. ||2||

 

(Gaavat = singing) praising and emulating (gun) virtues of (achut) the unshakable and (abinaasi = imperishable) Eternal Master; (ta tey) that is how (phaasi = noose) being taken by (jam) the agent of Divine justice (kaatti = cut) is obviated. 2.

 

ਕਰਿ ਕਿਰਪਾ ਲੀਨੇ ਲੜਿ ਲਾਏ ॥ ਸਦਾ ਅਨਦੁ ਨਾਨਕ ਗੁਣ ਗਾਏ ॥੩॥੩੦॥੩੬॥

Kar kirpā līne laṛ lā▫e.  Saḏā anaḏ Nānak guṇ gā▫e. ||3||30||36||

 

The Almighty (kar-i kirpa) kindly (laaey) attaches to ITs (larr-i) robe, i.e. accepts for union.

There is (sadaa) ever (anand-u/anand) happiness for those who (gaaey = sing) praise and emulate Divine (gun) virtues, says fifth Nanak. 3. 30. 36.

 

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Note: There are plenty of temptations in the world. At the same time the soul yearns for the Almighty. This causes strife between the two. The Shabad below emphasizes living by Naam which translates into emulating Divine virtues and obeying Divine commands to overcome this situation. Naam is present within us but we forget it because of numerous distraction. The mind is refreshed by humbly submitting to the teachings of the guru. This results in emancipation from cycles of births and deaths, says the fifth Guru in the Shabad below.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਅੰਮ੍ਰਿਤ ਬਚਨ ਸਾਧ ਕੀ ਬਾਣੀ ॥ ਜੋ ਜੋ ਜਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਵੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਿਤ ਰਸਨ ਬਖਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Sūhī mėhlā 5.  Amriṯ bacẖan sāḏẖ kī baṇī.  Jo jo japai ṯis kī gaṯ hovai har har nām niṯ rasan bakẖānī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Soohi. (Bachan) the words of (baani = saying) guidance (ki) of (saadh) the guru are (amrit) life-giving, i.e. their awareness and practice gives one the strength not to succumb to temptations.

The guru teaches to (nit) ever (bakhaani = utter) recount with (rasan) the tongue – and practice – virtues and commands of (har-i har-i) the Almighty; (jo jo) everyone who (japai) remembers and practices the guru’s teachings, (gat-i) freedom from vices – and from the resultant cycles of reincarnation – (hovai) is attained (ki = of, tis = that) by him/her. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਲੀ ਕਾਲ ਕੇ ਮਿਟੇ ਕਲੇਸਾ ॥ ਏਕੋ ਨਾਮੁ ਮਨ ਮਹਿ ਪਰਵੇਸਾ ॥੧॥

Kalī kāl ke mite kalesā.  Ėko nām man mėh parvesā. ||1||

 

When (naam-u) virtues and commands of (eyko) the One Almighty (parveysa = enter) are kept in mind, then – other thoughts are given up and – (kaleysaa) strife (key = of) caused by (kaal = age, kali = conflicts) the state of duality in the mind (mittey = erased) ends. 1.

 

ਸਾਧੂ ਧੂਰਿ ਮੁਖਿ ਮਸਤਕਿ ਲਾਈ ॥ ਨਾਨਕ ਉਧਰੇ ਹਰਿ ਗੁਰ ਸਰਣਾਈ ॥੨॥੩੧॥੩੭॥

Sāḏẖū ḏẖūr mukẖ masṯak lā▫ī.  Nānak uḏẖre har gur sarṇā▫ī. ||2||31||37||

 

Those who (laaee) apply (dhoor-i) the dust of the feet of (sadhoo) the guru (mukh-i) on the face and (mastak-i) forehead, i.e. humbly follow the guru. Those who place themselves in (gur) the great (sarnaaee) sanctuary, i.e. care/obedience of (har-i) the Almighty, they (udhrey = rise above/are emancipated) overcome vices and obviate rebirth, says fifth Nanak. 2. 31. 37.