SGGS pp 1071-1073, Maroo M: 5, Solahey 1-2.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਲਾ ਉਪਾਇ ਧਰੀ ਜਿਨਿ ਧਰਣਾ ॥ ਗਗਨੁ ਰਹਾਇਆ ਹੁਕਮੇ ਚਰਣਾ ॥ ਅਗਨਿ ਉਪਾਇ ਈਧਨ ਮਹਿ ਬਾਧੀ ਸੋ ਪ੍ਰਭੁ ਰਾਖੈ ਭਾਈ ਹੇ ॥੧॥

Kalā upā▫e ḏẖarī jin ḏẖarṇā.  Gagan rahā▫i▫ā hukme cẖarṇā.  Agan upā▫e īḏẖan mėh bāḏẖī so parabẖ rākẖai bẖā▫ī he. ||1||

 

The Creator (jin-i) who (upaaey) created (kalaa = powers) the cosmic laws and with those (dhari) placed (dharna) the earth – in space. And (rahaaiaa) has kept (gagan-u) the sky on (charna) feet, with IT’s (hukmey) command, – cosmic laws.

IT (upaaey) created (agan-i) fire and (baadhi) bound it (mah-i) in (eedhan) fuels; (so) that (bhaaee = brother) dear (prabh-u) Almighty (raakhai) protects all. 1.

 

ਜੀਅ ਜੰਤ ਕਉ ਰਿਜਕੁ ਸੰਬਾਹੇ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਆਪਾਹੇ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ਸੋਈ ਤੇਰਾ ਸਹਾਈ ਹੇ ॥੨॥

Jī▫a janṯ ka▫o rijak sambāhe.  Karaṇ kāraṇ samrath āpāhe.  Kẖin mėh thāp uthāpanhārā so▫ī ṯerā sahā▫ī he. ||2||

 

IT (sambaahey) reaches (rijak-u) the wherewithal (kau) to (jeea jant) the creatures. (Karan) the Creator of (kaaran) the creation (aapaahey = itself) alone is (samrath) Omnipotent – to do everything.

IT (thaap-i) creates and (uthaapanhaara) destroys (mah-i) in (khin) a moment; (soee) IT alone is (teyra) Your (sahaai = helper) support, o creature. 2.  

 

ਮਾਤ ਗਰਭ ਮਹਿ ਜਿਨਿ ਪ੍ਰਤਿਪਾਲਿਆ ॥ ਸਾਸਿ ਗ੍ਰਾਸਿ ਹੋਇ ਸੰਗਿ ਸਮਾਲਿਆ ॥ ਸਦਾ ਸਦਾ ਜਪੀਐ ਸੋ ਪ੍ਰੀਤਮੁ ਵਡੀ ਜਿਸੁ ਵਡਿਆਈ ਹੇ ॥੩॥

Māṯ garabẖ mėh jin parṯipāli▫ā.  Sās garās ho▫e sang samāli▫ā.  Saḏā saḏā japī▫ai so parīṯam vadī jis vadi▫ā▫ī he. ||3||

 

The Creator (jin-i) who (pratipaaliaa) nurtured you (mah-i) in (garabh) womb of (maat) the mother; (hoey) being (sang-i) with you, IT (samaaliaa) takes care of you with every (saas) breath and (graas-i) morsel of food, i.e. every moment.

We should (sadaa sadaa) forever (japeeai) remember/acknowledge and obey (so) that (preetam-u) Beloved (jis-u) whose (vaddiaaee) virtues are so (vaddi) great – who is so benevolent. 3.

 

ਸੁਲਤਾਨ ਖਾਨ ਕਰੇ ਖਿਨ ਕੀਰੇ ॥ ਗਰੀਬ ਨਿਵਾਜਿ ਕਰੇ ਪ੍ਰਭੁ ਮੀਰੇ ॥ ਗਰਬ ਨਿਵਾਰਣ ਸਰਬ ਸਧਾਰਣ ਕਿਛੁ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਈ ਹੇ ॥੪॥

Sulṯān kẖān kare kẖin kīre.  Garīb nivāj kare parabẖ mīre.  Garab nivāraṇ sarab saḏẖāraṇ kicẖẖ kīmaṯ kahī na jā▫ī he. ||4||

 

The Almighty (karey) makes (keerey = worms) paupers of (sultaan) kings and (khaan) nobles. IT (nivaaj-i) gives honor to (gareeb) the poor/hapless to (karey) make them (meerey) rulers.

IT (nivaaran) gets rid of (garab) pride of the proud, and (sadhaaran) transforms (sarab) all; (kichh-u na = not any) no (keemat-i = price) estimate of IT’s worth (jaai) can be (kahi = said) made. 4.

 

ਸੋ ਪਤਿਵੰਤਾ ਸੋ ਧਨਵੰਤਾ ॥ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਹਰਿ ਭਗਵੰਤਾ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪ ਭਾਈ ਜਿਨਿ ਇਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਹੇ ॥੫॥

So paṯivanṯā so ḏẖanvanṯā.  Jis man vasi▫ā har bẖagvanṯā.  Māṯ piṯā suṯ banḏẖap bẖā▫ī jin ih sarisat upā▫ī he. ||5||

 

(So) that person is (pativanta) honorable in the world, and (dhanvanta) wealthy – for s/he has the wealth for the here and the hereafter, in (jis-u) whose (man-i) mind (har-i) the Almighty Master of destiny (vasia = abides) is remembered and obeyed.

The Creator (jin-i) who (upaaee) created (ih) this (sristt-i) universe is with us all like (maat) the mother, (pitaa) father, (sut = sons) children, (bandhap) relatives and (bhai) siblings are. 5.

 

ਪ੍ਰਭ ਆਏ ਸਰਣਾ ਭਉ ਨਹੀ ਕਰਣਾ ॥ ਸਾਧਸੰਗਤਿ ਨਿਹਚਉ ਹੈ ਤਰਣਾ ॥ ਮਨ ਬਚ ਕਰਮ ਅਰਾਧੇ ਕਰਤਾ ਤਿਸੁ ਨਾਹੀ ਕਦੇ ਸਜਾਈ ਹੇ ॥੬॥

Parabẖ ā▫e sarṇā bẖa▫o nahī karṇā.  Sāḏẖsangaṯ nihcẖa▫o hai ṯarṇā.  Man bacẖ karam arāḏẖe karṯā ṯis nāhī kaḏe sajā▫ī he. ||6||

 

One who (aaey = comes) places the self in (sarna = sanctuary) care and obedience of (prabh) the Almighty, s/he does not (karna = do) have any (bhau) fear. Also one who joins (saadhsangat-i) holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – (hai) is (nihchau) certain (tarna = swim) get across the world-ocean to God – and not be reborn.

One who (araadhay) invokes – remembers and practices commands of – (karta) the Creator in (man = mind) thought, (bach = speech) word and (karam) deed, (tis-u) that person (naahi kadey) never receives (sajaaee) the punishment – being put in cycles of reincarnation. 6.

 

ਗੁਣ ਨਿਧਾਨ ਮਨ ਤਨ ਮਹਿ ਰਵਿਆ ॥ ਜਨਮ ਮਰਣ ਕੀ ਜੋਨਿ ਨ ਭਵਿਆ ॥ ਦੂਖ ਬਿਨਾਸ ਕੀਆ ਸੁਖਿ ਡੇਰਾ ਜਾ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਈ ਹੇ ॥੭॥

Guṇ niḏẖān man ṯan mėh ravi▫ā.  Janam maraṇ kī jon na bẖavi▫ā.  Ḏūkẖ binās kī▫ā sukẖ derā jā ṯaripaṯ rahe āgẖā▫ī he. ||7||

 

When the Almighty (nidhaan) treasure of (gun) virtues is (raviaa) present (mah-i) in (man = mind) thoughts and (tan = body) deeds; one is not (bhaviaa) put (jon-i) in the womb in cycles of (janam) births and (maran) deaths.

(Dookh) grief (binaas = destroyed) vanishes and (sukh-i) comfort/peace (keeaa = makes, ddeyra = home) abides in the mind (ja) when one (rahey) remains (tripat-i, aghaaee) satisfied/happy with Divine commands/will. 7.

 

ਮੀਤੁ ਹਮਾਰਾ ਸੋਈ ਸੁਆਮੀ ॥ ਥਾਨ ਥਨੰਤਰਿ ਅੰਤਰਜਾਮੀ ॥

Mīṯ hamārā so▫ī su▫āmī.  Thān thananṯar anṯarjāmī.

 

(Soi = that) the One (suaami) Master is (hamaara) my (meet-u) friend – support -, (thaan = places, thanatar-i = between places) everywhere and (antarjaami) knows all minds, i.e. what everyone needs.

 

Page 1072

 

ਸਿਮਰਿ ਸਿਮਰਿ ਪੂਰਨ ਪਰਮੇਸੁਰ ਚਿੰਤਾ ਗਣਤ ਮਿਟਾਈ ਹੇ ॥੮॥

Simar simar pūran parmesur cẖinṯā gaṇaṯ mitā▫ī he. ||8||

 

(Simar-i simar-i) by ever keeping in mind (pooran) the all-pervasive (parmeysur) Supreme Master, I have (mittaaee = effaced) ended (chinta) anxiety and (ganat) count – of vices which may keep me away from the Creator. 8.

ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਲਖ ਬਾਹਾ ॥ ਹਰਿ ਜਸੁ ਕੀਰਤਨੁ ਸੰਗਿ ਧਨੁ ਤਾਹਾ ॥ ਗਿਆਨ ਖੜਗੁ ਕਰਿ ਕਿਰਪਾ ਦੀਨਾ ਦੂਤ ਮਾਰੇ ਕਰਿ ਧਾਈ ਹੇ ॥੯॥

Har kā nām kot lakẖ bāhā.  Har jas kīrṯan sang ḏẖan ṯāhā.  Gi▫ān kẖaṛag kar kirpā ḏīnā ḏūṯ māre kar ḏẖā▫ī he. ||9||

 

Practice of (naam-u) virtues and commands of (har-i) the Almighty gives the strength of (kott-i = crore/ten million) crores and (lakh) lakhs of (baaha = arms) supporters. One who (keertan = sings) praises and emulates (jas-u = glory) virtues of (har-i) the Almighty, this (dhan-u) wealth (sang-i) accompanies (taaha) with that person to the hereafter – as resource for protection from rebirth.

One to whom the Almighty (kar-i kirpa) kindly (deena) gives (kharrag) the dagger of (giaan) awareness of Divine commands, (kar-i dhaee) chases and (maarey = kills) drives away (doot) the vices. 9.

 

ਹਰਿ ਕਾ ਜਾਪੁ ਜਪਹੁ ਜਪੁ ਜਪਨੇ ॥ ਜੀਤਿ ਆਵਹੁ ਵਸਹੁ ਘਰਿ ਅਪਨੇ ॥ ਲਖ ਚਉਰਾਸੀਹ ਨਰਕ ਨ ਦੇਖਹੁ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਈ ਹੇ ॥੧੦॥

Har kā jāp japahu jap japne.  Jīṯ āvhu vashu gẖar apne.  Lakẖ cẖa▫orāsīh narak na ḏekẖhu rasak rasak guṇ gā▫ī he. ||10||

 

(Japahu) remember and practice (jaap-u = what is to be remembered) Naam, i.e. virtues and commands of (har-i) the Almighty; make this (jap-u) remembrance regular (japney) practice. This way you will (jeet-i) win against temptations and (aavhu) come and (vasahu) abide in (apney) own (ghar-i) home, i.e. have a steady mind focused on God.

If you (rasak-i rasak-i) lovingly (gaaee = sing) praise and emulate (gun) virtues of the Almighty, you will not (deykhahu = see) go through (narak) the hell of (chauraasih) eighty four (lakh = hundred thousand) lakh life forms. 10.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਉਧਾਰਣਹਾਰਾ ॥ ਊਚ ਅਥਾਹ ਅਗੰਮ ਅਪਾਰਾ ॥ ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਪ੍ਰਭੁ ਅਪਨੀ ਸੋ ਜਨੁ ਤਿਸਹਿ ਧਿਆਈ ਹੇ ॥੧੧॥

Kẖand barahmand uḏẖāraṇhārā.  Ūcẖ athāh agamm apārā.  Jis no kirpā kare parabẖ apnī so jan ṯisėh ḏẖi▫ā▫ī he. ||11||

 

The Almighty is (udhaaranhaara) savior of creatures of (khandd = part) the earth in the (brahmand) universe. IT is (ooch) high, (athaah = bottomless) unfathomable, (agamm) beyond reach/comprehension and (apaara) Infinite, i.e. no one knows IT’s ways.

One (no) on (jis) whom (pabh-u) the Almighty (karey) bestows (kripa) mercy/grace, (so) that (jan-u) person (dhiaaee) invokes (tisah-i = that) the Almighty. 11.

 

ਬੰਧਨ ਤੋੜਿ ਲੀਏ ਪ੍ਰਭਿ ਮੋਲੇ ॥ ਕਰਿ ਕਿਰਪਾ ਕੀਨੇ ਘਰ ਗੋਲੇ ॥ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੁ ਸਹਜ ਧੁਨਿ ਸਾਚੀ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੨॥

Banḏẖan ṯoṛ lī▫e parabẖ mole.  Kar kirpā kīne gẖar gole.  Anhaḏ ruṇ jẖuṇkār sahj ḏẖun sācẖī kār kamā▫ī he. ||12||

 

(Prabh-i) the Almighty (torr-i) breaks (badhan = bondages) attachments to the world-play, (lee-ey) takes/buys him/her (moley) at a price/outright purchase, and (kar-i kirpa) kindly makes (goley) slave of (ghar) the house, i.e. cause to live in obedience of IT’s commands.

(Anhad) incessant (run jhuhnkaar-u) sweet (dhun-i = tunes) celestial music plays (sahj) steadfastly in mind of one who (kamaaee) carries out (kaar) task/commands (sachi = true) of the Eternal. 12.

 

ਮਨਿ ਪਰਤੀਤਿ ਬਨੀ ਪ੍ਰਭ ਤੇਰੀ ॥ ਬਿਨਸਿ ਗਈ ਹਉਮੈ ਮਤਿ ਮੇਰੀ ॥ ਅੰਗੀਕਾਰੁ ਕੀਆ ਪ੍ਰਭਿ ਅਪਨੈ ਜਗ ਮਹਿ ਸੋਭ ਸੁਹਾਈ ਹੇ ॥੧੩॥

Man parṯīṯ banī parabẖ ṯerī.  Binas ga▫ī ha▫umai maṯ merī.  Angīkār kī▫ā parabẖ apnai jag mėh sobẖ suhā▫ī he. ||13||

 

Since I (bani) developed (parteet) faith (teyri = you) in You, o (prabh) Almighty, (meyri) my (mat-i) sense of (haumai) ego and (meyri = my) attachment to the world-play (binas gaee) has been destroyed.

And You, (apnai = own) my (prabh-i) Master (keea = did, angeekaar-u = acceptance) accepted me – caused me to be as You like and – my (sobh) glory has (suhaaee = looks good) spread (mah-i) in (jag) the world. 13.

 

ਜੈ ਜੈ ਕਾਰੁ ਜਪਹੁ ਜਗਦੀਸੈ ॥ ਬਲਿ ਬਲਿ ਜਾਈ ਪ੍ਰਭ ਅਪੁਨੇ ਈਸੈ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਦੀਸੈ ਏਕਾ ਜਗਤਿ ਸਬਾਈ ਹੇ ॥੧੪॥

Jai jai kār japahu jagḏīsai.  Bal bal jā▫ī parabẖ apune īsai.  Ŧis bin ḏūjā avar na ḏīsai ekā jagaṯ sabā▫ī he. ||14||

 

O human being, (japahu) make it a practice to (jai jai kaar-u = glorification) praise and emulate virtues (jagdeesai) of the Master of the world. (Bal-i bal-i jaai = be sacrifice) give up ego and humbly obey (apuney = own) your (prabh eesai) Master.

(Avar-u na) none else (bin-u) except (tis-u) that (deesai) is seen as Master; there is (eka) only One for (sabaaee) the whole (jagat-i) world. 14.

 

ਸਤਿ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਸਦਾ ਮਨੁ ਰਾਤਾ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਹਿ ਜਨ ਤੇਰੇ ਏਕੰਕਾਰਿ ਸਮਾਈ ਹੇ ॥੧੫॥

Saṯ saṯ saṯ parabẖ jāṯā.  Gur parsāḏ saḏā man rāṯā.  Simar simar jīvėh jan ṯere ekankār samā▫ī he. ||15||

 

The devotees (jaata = accept, sat-i sat-i = as true) acknowledge and obey commands of (prabh-u) the Almighty, thrice – in thought, word and deed. (Parsaad-i) with grace/guidance of the guru their (man-u) mind is (sadaa) ever (raata) imbued with love of the Master.

(Teyrey) Your (jan = servants) seekers (simar-i simar-i) recall Divine commands (jeevah-i = keep alive) do not fall prey to vices and (samaaee) merge in You (eykankaar-i) in the One Creator. 15.

 

ਭਗਤ ਜਨਾ ਕਾ ਪ੍ਰੀਤਮੁ ਪਿਆਰਾ ॥ ਸਭੈ ਉਧਾਰਣੁ ਖਸਮੁ ਹਮਾਰਾ ॥ ਸਿਮਰਿ ਨਾਮੁ ਪੁੰਨੀ ਸਭ ਇਛਾ ਜਨ ਨਾਨਕ ਪੈਜ ਰਖਾਈ ਹੇ ॥੧੬॥੧॥ Bẖagaṯ janā kā parīṯam pi▫ārā.  Sabẖai uḏẖāraṇ kẖasam hamārā.  Simar nām punnī sabẖ icẖẖā jan Nānak paij rakẖā▫ī he. ||16||1||

 

(Piaara) the dear Almighty is (preetam-u) Beloved (ka) of (bhagat janaa) the devotees. (Hamaara) our (khasam) Master (udhhaaran) is the savior of (sabhai) all.

(Sabh) all my (ichhaa) wishes – the foremost being to find God – have been (punni) fulfilled (simar-i = by remembrance) by keeping in mind (naam-u) Divine virtues and commands; Naam (rakhaaee) preserves (paij) the honor of (jan) humble fifth Nanak. 16. 1.

 

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ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫                               ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In this Shabad the fifth guru first shows a conversation between the body as wife and the soul as her spouse. The transitory nature of the association is depicted with its duration subject to will of the Creator. Later, the relationship between the soul and the Almighty as wife and husband is depicted.

 

ਸੰਗੀ ਜੋਗੀ ਨਾਰਿ ਲਪਟਾਣੀ ॥ ਉਰਝਿ ਰਹੀ ਰੰਗ ਰਸ ਮਾਣੀ ॥ ਕਿਰਤ ਸੰਜੋਗੀ ਭਏ ਇਕਤ੍ਰਾ ਕਰਤੇ ਭੋਗ ਬਿਲਾਸਾ ਹੇ ॥੧॥

Sangī jogī nār laptāṇī.  Urajẖ rahī rang ras māṇī.  Kiraṯ sanjogī bẖa▫e ikṯarā karṯe bẖog bilāsā he. ||1||

 

The soul is like a wandering (jogi) Yogi – it comes and gives life to (naar-i = wife) the body, but the latter (lapttani) clings to the soul. The body-wife (maani) enjoys (ras) the pleasures of (rang) merry-making in life and (urajh rahi) gets entangled – thinking the association is permanent.

They have (bhaey) got (ikatra) together (sanjogi) because the soul has taken birth based on past (kirat) deeds; they (kartey) make (bhog bilaasa) merry together. 1.

 

ਜੋ ਪਿਰੁ ਕਰੈ ਸੁ ਧਨ ਤਤੁ ਮਾਨੈ ॥ ਪਿਰੁ ਧਨਹਿ ਸੀਗਾਰਿ ਰਖੈ ਸੰਗਾਨੈ ॥ ਮਿਲਿ ਏਕਤ੍ਰ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਪ੍ਰਿਉ ਦੇ ਧਨਹਿ ਦਿਲਾਸਾ ਹੇ ॥੨॥

Jo pir karai so ḏẖan ṯaṯ mānai.  Pir dẖanėh sīgār rakẖai sangānai.  Mil ekṯar vasėh ḏin rāṯī pari▫o ḏe dẖanėh ḏilāsā he. ||2||

 

(Dhan = wife) the body (tat-u) immediately (maanai) complies with (jo) what (pir-u = husband) the soul (karai) directs. (Pir-u) the soul (seegaar-i) adorns (dhanah-i =wife) the body as long it (rakhai) keeps (sangaanai) with it, i.e. the body has life in company of the soul.

They (vasah-i) live (mil-i ikatr) together (din-u) day and (raati) night; presence of (priau) the soul (dey) gives (dilaasa) comfort/satisfaction (dhanah-i) to the body. 2.

 

ਧਨ ਮਾਗੈ ਪ੍ਰਿਉ ਬਹੁ ਬਿਧਿ ਧਾਵੈ ॥ ਜੋ ਪਾਵੈ ਸੋ ਆਣਿ ਦਿਖਾਵੈ ॥ ਏਕ ਵਸਤੁ ਕਉ ਪਹੁਚਿ ਨ ਸਾਕੈ ਧਨ ਰਹਤੀ ਭੂਖ ਪਿਆਸਾ ਹੇ ॥੩॥

Ḏẖan māgai pari▫o baho biḏẖ ḏẖāvai.  Jo pāvai so āṇ ḏikẖāvai.  Ėk vasaṯ ka▫o pahucẖ na sākai ḏẖan rahṯī bẖūkẖ pi▫āsā he. ||3||

 

When (dhan = wife) the body (maagai) asks for something (priau) the soul (dhaavai = runs) acts in (bahu) many (bidh-i) ways to fulfill the needs – for food, amelioration of pain and so on. And (jo) what it (paavai) gets (aan-i) brings and (dikhaavai) shows/gives (so) that – like between husband and wife in life.

(Dhan) the body (na saakai) cannot (pahuch-i) reach (kau) to, i.e. get, (eyk) one (vast-u) thing – Naam – and it (rahti) keeps having (bhookh) hunger and (piaasa) thirst, i.e. keeps yearning for Naam. 3.

 

ਧਨ ਕਰੈ ਬਿਨਉ ਦੋਊ ਕਰ ਜੋਰੈ ॥ ਪ੍ਰਿਅ ਪਰਦੇਸਿ ਨ ਜਾਹੁ ਵਸਹੁ ਘਰਿ ਮੋਰੈ ॥ ਐਸਾ ਬਣਜੁ ਕਰਹੁ ਗ੍ਰਿਹ ਭੀਤਰਿ ਜਿਤੁ ਉਤਰੈ ਭੂਖ ਪਿਆਸਾ ਹੇ ॥੪॥

Ḏẖan karai bin▫o ḏo▫ū kar jorai.  Pari▫a parḏes na jāhu vashu gẖar morai.  Aisā baṇaj karahu garih bẖīṯar jiṯ uṯrai bẖūkẖ pi▫āsā he. ||4||

 

(Dhan) the body (karai) makes (binau) request with (do-oo) both (kar) hands (jorai) folded; o (pria) beloved, do not (jaahu) go (pardeys-i = foreign land) outside but (vasahu) dwell/remain in (morai) my (ghar) house, i.e. do not go elsewhere to look for the Almighty.

(Karahu) make (aisa) such (banaj-u = business) efforts (bheetar-i) in this (grih) house, i.e. search for God within (jit-u) by which my (bhookh) hunger and (piaasa) thirst (utrai) removed, i.e. my yearning is fulfilled 4.

ਸਗਲੇ ਕਰਮ ਧਰਮ ਜੁਗ ਸਾਧਾ ॥ ਬਿਨੁ ਹਰਿ ਰਸ ਸੁਖੁ ਤਿਲੁ ਨਹੀ ਲਾਧਾ ॥ ਭਈ ਕ੍ਰਿਪਾ ਨਾਨਕ ਸਤਸੰਗੇ ਤਉ ਧਨ ਪਿਰ ਅਨੰਦ ਉਲਾਸਾ ਹੇ ॥੫॥

Sagle karam ḏẖaram jug sāḏẖā.  Bin har ras sukẖ ṯil nahī lāḏẖā.  Bẖa▫ī kirpā Nānak saṯsange ṯa▫o ḏẖan pir anand ulāsā he. ||5||

 

The human being (saadhaa) does (sagely) all (dharam) laid down (karam) rituals (jug = age) in life, but one should know that one does not (laadha) obtain (til-u = sesame seed) even a bit of (sukh-u) peace (bin-u) without (ras-u = taste) love/obedience of (har-i) the Almighty.

When (kripa =mercy) divine grace is (bhaee) bestowed by joining (satsangey) holy congregation – to learn practice of Naam – (tau) then (dhan) body and (pir) soul experience (anand) bliss and (ulaasa) joy, says fifth Nanak. 5.

 

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ਧਨ ਅੰਧੀ ਪਿਰੁ ਚਪਲੁ ਸਿਆਨਾ ॥ ਪੰਚ ਤਤੁ ਕਾ ਰਚਨੁ ਰਚਾਨਾ ॥ ਜਿਸੁ ਵਖਰ ਕਉ ਤੁਮ ਆਏ ਹਹੁ ਸੋ ਪਾਇਓ ਸਤਿਗੁਰ ਪਾਸਾ ਹੇ ॥੬॥

Ḏẖan anḏẖī pir cẖapal si▫ānā.  Pancẖ ṯaṯ kā racẖan racẖānā.  Jis vakẖar ka▫o ṯum ā▫e hahu so pā▫i▫o saṯgur pāsā he. ||6||

 

(Dhan = wife) the body is (andhi = blind) blinded by attachment to the world-play but (pir-u) the soul is (chapal) wavering and (siaana) clever. It (rachaana) remains caught in (rachan-u = creation) play of (panch) five (tat-u) elements, i.e. pursues physical goals.

But o soul, (vakhar = merchandise) the purpose – union with the Creator – (kau) for (jis-u) which (tum) you (hahu) have (aaey = come) taken human birth, (so) that is (paaio) is obtained (paasa) from (satigur) the true guru. 6.

 

ਧਨ ਕਹੈ ਤੂ ਵਸੁ ਮੈ ਨਾਲੇ ॥ ਪ੍ਰਿਅ ਸੁਖਵਾਸੀ ਬਾਲ ਗੁਪਾਲੇ ॥ ਤੁਝੈ ਬਿਨਾ ਹਉ ਕਿਤ ਹੀ ਨ ਲੇਖੈ ਵਚਨੁ ਦੇਹਿ ਛੋਡਿ ਨ ਜਾਸਾ ਹੇ ॥੭॥

Ḏẖan kahai ṯū vas mai nāle.  Pari▫a sukẖvāsī bāl gupāle.  Ŧujẖai binā ha▫o kiṯ hī na lekẖai vacẖan ḏėh cẖẖod na jāsā he. ||7|

 

(Dhan) the body (kahai) says to the soul; (too) you please (vas-u) live (naaley) with (mai) me, my (pria) beloved (sukhvaasi) comfortably living (baal) youthful (gupaaley) provider.

(Hau) I am of (kitai na) no (leykhai = account) value (binaa) without (tujhai) you; (deyh-i) give me your (vachan-u) word that you will not (chhodd-i) leave me and (jaasa) go. 7.

 

ਪਿਰਿ ਕਹਿਆ ਹਉ ਹੁਕਮੀ ਬੰਦਾ ॥ ਓਹੁ ਭਾਰੋ ਠਾਕੁਰੁ ਜਿਸੁ ਕਾਣਿ ਨ ਛੰਦਾ ॥ ਜਿਚਰੁ ਰਾਖੈ ਤਿਚਰੁ ਤੁਮ ਸੰਗਿ ਰਹਣਾ ਜਾ ਸਦੇ ਤ ਊਠਿ ਸਿਧਾਸਾ ਹੇ ॥੮॥

Pir kahi▫ā ha▫o hukmī banḏā.  Oh bẖāro ṯẖākur jis kāṇ na cẖẖanḏā.  Jicẖar rākẖai ṯicẖar ṯum sang rahṇā jā saḏe ṯa ūṯẖ siḏẖāsā he. ||8||

 

(Pir-i = husband) the soul (kahiaa) says, (hau) I am (bandaa) a servant (hukmi) subject to commands of the Master. (Ohu) that (tthaakur-u) Master is (bhaaro = weighty) great (jis-u) who is not (kaan) in awe of/answerable to, or (chhandaa) dependent on anyone, i.e. is of independent will. 

I can (rahna) live (sang-i) with (tum) you only (tichar-u) until then (jichar-u) as long as IT (raakhai) keeps me; and (ja) when IT (sadey) calls (ta) then I have to (ootth-i) get up and (sidhaasa) leave. 8.

 

ਜਉ ਪ੍ਰਿਅ ਬਚਨ ਕਹੇ ਧਨ ਸਾਚੇ ॥ ਧਨ ਕਛੂ ਨ ਸਮਝੈ ਚੰਚਲਿ ਕਾਚੇ ॥ ਬਹੁਰਿ ਬਹੁਰਿ ਪਿਰ ਹੀ ਸੰਗੁ ਮਾਗੈ ਓਹੁ ਬਾਤ ਜਾਨੈ ਕਰਿ ਹਾਸਾ ਹੇ ॥੯॥

Ja▫o pari▫a bacẖan kahe ḏẖan sācẖe.  Ḏẖan kacẖẖū na samjẖai cẖancẖal kācẖe.  Bahur bahur pir hī sang māgai oh bāṯ jānai kar hāsā he. ||9||

 

(Jau) when (pria) the soul (kahey) said (saachey) truthful (bachan) words to (dhan) the body. (Dhan) the body does not (samjhai) understand (kachhoo) anything being (chanchal-i) wavering and (kaachey = raw/unbaked) unaware of the spiritual aspect.

It (hi) only (maagai) asks for (sang-u) company of (pir) the soul, and (kar-i jaanai) considers (oh-u) those (baat) words as (haasa = laughter) a joke. 9.

 

ਆਈ ਆਗਿਆ ਪਿਰਹੁ ਬੁਲਾਇਆ ॥ ਨਾ ਧਨ ਪੁਛੀ ਨ ਮਤਾ ਪਕਾਇਆ ॥ ਊਠਿ ਸਿਧਾਇਓ ਛੂਟਰਿ ਮਾਟੀ ਦੇਖੁ ਨਾਨਕ ਮਿਥਨ ਮੋਹਾਸਾ ਹੇ ॥੧੦॥

Ā▫ī āgi▫ā pirahu bulā▫i▫ā.  Nā ḏẖan pucẖẖī na maṯā pakā▫i▫ā.  Ūṯẖ siḏẖā▫i▫o cẖẖūtar mātī ḏekẖ Nānak mithan mohāsā he. ||10||

 

When (aagiaa) the command/message (aai) comes (bulaaiaa) calling (pirhau) the soul. The soul is neither (puchhi) asks (dhan) the body nor (mataa pakaaiaa) makes plan for departure – has to leave forthwith.

It immediately (ootth-i) gets up and (sidhaaio) leaves (chhoottar-i) abandoning (maatti = dust) the body; (deykh-u) see (mithan) the false (mohaasa) attachment – transitory association in the world-play, says fifth Nanak. 10.

 

Note: From here on the Guru gives instructions to the mind/soul.

 

ਰੇ ਮਨ ਲੋਭੀ ਸੁਣਿ ਮਨ ਮੇਰੇ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਦਿਨੁ ਰਾਤਿ ਸਦੇਰੇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਪਚਿ ਮੂਏ ਸਾਕਤ ਨਿਗੁਰੇ ਗਲਿ ਜਮ ਫਾਸਾ ਹੇ ॥੧੧॥

Re man lobẖī suṇ man mere.  Saṯgur sev ḏin rāṯ saḏere.  Bin saṯgur pacẖ mū▫e sākaṯ nigure gal jam fāsā he. ||11||

 

(Sun-i) listen (rey) o (meyrey) my (lobhi) greedy (man) mind – wealth shall not accompany you to the hereafter. (Sadeyrey/sadaa) ever (seyv-i = serve) obey (satigur-u) the true guru (din-u) day and (raat-i) night – to keep commands of the Almighty in mind all the time.

(Saakat = worshipper of Shakti) seekers of material gains, (pach-i) burn and (mooey) die, i.e. fall prey to vices, because they (nigurey = guru-less) do not follow the guru and thus have (phaasa) noose (jam) of Divine justice (gal-i) round the neck, i.e. are put in cycles of births and deaths. 11.

 

ਮਨਮੁਖਿ ਆਵੈ ਮਨਮੁਖਿ ਜਾਵੈ ॥ ਮਨਮੁਖਿ ਫਿਰਿ ਫਿਰਿ ਚੋਟਾ ਖਾਵੈ ॥ ਜਿਤਨੇ ਨਰਕ ਸੇ ਮਨਮੁਖਿ ਭੋਗੈ ਗੁਰਮੁਖਿ ਲੇਪੁ ਨ ਮਾਸਾ ਹੇ ॥੧੨॥

Manmukẖ āvai manmukẖ jāvai.  Manmukẖ fir fir cẖotā kẖāvai.  Jiṯne narak se manmukẖ bẖogai gurmukẖ lep na māsā he. ||12||

 

(Manmukh-i) a self-willed person – does not follow the guru to obey Divine commands and – (aavai = comes) takes birth and (jaavai = goes) dies again and again. A Manmukh (khaavai) receives (chotta) hits – is pushed back and denied union with the Almighty to be reborn – (phir-i phir-i) again and again.

(Jitney = as many) all (narak) the hells there are, a Mamukh (bhogai) goes through (sey) them, i.e. takes all the 84 lakh life forms; but (gurmukh-i) one who follows the guru is not (leyp-u) touched by that pain (maassa) a bit. 12.

 

ਗੁਰਮੁਖਿ ਸੋਇ ਜਿ ਹਰਿ ਜੀਉ ਭਾਇਆ ॥ ਤਿਸੁ ਕਉਣੁ ਮਿਟਾਵੈ ਜਿ ਪ੍ਰਭਿ ਪਹਿਰਾਇਆ ॥ ਸਦਾ ਅਨੰਦੁ ਕਰੇ ਆਨੰਦੀ ਜਿਸੁ ਸਿਰਪਾਉ ਪਇਆ ਗਲਿ ਖਾਸਾ ਹੇ ॥੧੩॥

Gurmukẖ so▫e jė har jī▫o bẖā▫i▫ā.  Ŧis ka▫uṇ mitāvai jė parabẖ pėhrā▫i▫ā.  Saḏā anand kare ānanḏī jis sirpā▫o pa▫i▫ā gal kẖāsā he. ||13||

 

(Gurmukh-i) a guru’s follower is (soey) that (j-i) who is (bhaiaa) liked by (jeeo) the revered (har-i) Almighty. (Kaun-u = who?) no one can (mittaavai) efface the approval for union with the Almighty whom (j-i) whom (prabh-i) the Master (pahraaiaa) gives to wear – the robe of honor.

(Aanandi) the Blessed Almighty (sadaa) ever (karey) bestows (anand-u) bliss on one, round (jis-u) whose (gal-i) neck (khaasa) special (sirpaau) robe of honor is (paiaa) is put – that soul merges in the Almighty and rests in peace. 13.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ॥ ਸਰਣਿ ਕੇ ਦਾਤੇ ਬਚਨ ਕੇ ਸੂਰੇ ॥ ਐਸਾ ਪ੍ਰਭੁ ਮਿਲਿਆ ਸੁਖਦਾਤਾ ਵਿਛੁੜਿ ਨ ਕਤ ਹੀ ਜਾਸਾ ਹੇ ॥੧੪॥

Ha▫o balihārī saṯgur pūre.  Saraṇ ke ḏāṯe bacẖan ke sūre.  Aisā parabẖ mili▫ā sukẖ▫ḏāṯa vicẖẖuṛ na kaṯ hī jāsā he. ||14||

 

(Hau) I (balihaari = am sacrifice) adore the Almighty (poorey) perfect (satigur) true guru, (daatey = giver) the provider of (saran-i) sanctuary/protection and (soorey) warrior (key) of (bachan) word – idiom for keeping the word.

Once one (miliaa) finds (aisa) such (prabh-u) Almighty (sukhdaata = giver of peace) source of solace, then one is not (vicchurr-i) not separated to (jaasa) go (kat hi) anywhere, i.e. does not look to anyone else. 14.

 

ਗੁਣ ਨਿਧਾਨ ਕਿਛੁ ਕੀਮ ਨ ਪਾਈ ॥ ਘਟਿ ਘਟਿ ਪੂਰਿ ਰਹਿਓ ਸਭ ਠਾਈ ॥ ਨਾਨਕ ਸਰਣਿ ਦੀਨ ਦੁਖ ਭੰਜਨ ਹਉ ਰੇਣ ਤੇਰੇ ਜੋ ਦਾਸਾ ਹੇ ॥੧੫॥੧॥੨॥

Guṇ niḏẖān kicẖẖ kīm na pā▫ī.  Gẖat gẖat pūr rahi▫o sabẖ ṯẖā▫ī.  Nānak saraṇ ḏīn ḏukẖ bẖanjan ha▫o reṇ ṯere jo ḏāsā he. ||15||1||2||

 

The Almighty is (nidhaan) the treasure of (gun) virtues; (kichh na = not any) no (keem) price can be (paai) put on IT, i.e. the Almighty is beyond appraisal. IT (rahio = remains, poor-i = filling) pervades (sabh) all (tthaai) places and (ghatt-i  ghatt-i) all bodies/minds.

I have placed myself (saran-i = in sanctuary) in Your care and obedience, o Almighty; You are (bhanjan) the destroyer of (dukh) distress of (deen = poor) the hapless; (hau) I am (reyn) the dust of the feet of those (jo) who are (teyrey) Your (daasa = servants) seekers/devotees, i.e. who live by Your commands, says fifth Nanak. 15. 1. 2.