SGGS pp 597-599, Soratth M: 1, Shabads 7-12.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਉ ਮੀਨਾ ਬਿਨੁ ਪਾਣੀਐ ਤਿਉ ਸਾਕਤੁ ਮਰੈ ਪਿਆਸ ॥ ਤਿਉ ਹਰਿ ਬਿਨੁ ਮਰੀਐ ਰੇ ਮਨਾ ਜੋ ਬਿਰਥਾ ਜਾਵੈ ਸਾਸੁ ॥੧॥

Soraṯẖ mėhlā 1.  Ji▫o mīnā bin pāṇī▫ai ṯi▫o sākaṯ marai pi▫ās.  Ŧi▫o har bin marī▫ai re manā jo birthā jāvai sās. ||1||

 

Composition of the first Guru in Raga Soratth. (Jio) like (meena) the fish (marai) dies (bin-u) without (paaneeai) water, (tio) likewise (saakat-u = worshipper of Shakti) one in material pursuits, dies of (piaas-u = thirst) craving – for more and more material wealth.

(Tio) similarly, (rey) o (manaa) my mind, the soul (mareeai = dies) withers (jo) if (saas-u) a single breath (jaavai = goes) passes (birtha) without remembering (har-i) the Almighty. 1 

 

ਮਨ ਰੇ ਰਾਮ ਨਾਮ ਜਸੁ ਲੇਇ ॥ ਬਿਨੁ ਗੁਰ ਇਹੁ ਰਸੁ ਕਿਉ ਲਹਉ ਗੁਰੁ ਮੇਲੈ ਹਰਿ ਦੇਇ ॥ ਰਹਾਉ ॥

Man re rām nām jas le▫e.  Bin gur ih ras ki▫o laha▫o gur melai har ḏe▫e. Rahā▫o.

 

(Rey) o (man) my mind, (ley-i = take) assimilate (naam) virtues of (raam) the all-pervasive Master.

Remember, one (kio = how?) cannot (lahau = take) obtain awareness of (ih-u) this (ras-u) elixir, i.e. Divine virtues (bin-u) without the guru; when (har-i) the Almighty (meylai) enables to find the guru, he (dey-i) gives this nectar.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਜਨਾ ਮਿਲੁ ਸੰਗਤੀ ਗੁਰਮੁਖਿ ਤੀਰਥੁ ਹੋਇ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਗੁਰ ਦਰਸੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Sanṯ janā mil sangṯī gurmukẖ ṯirath ho▫e. Aṯẖsaṯẖ ṯirath majnā gur ḏaras parāpaṯ ho▫e. ||2||

 

(Teerath-u) pilgrimage for (sant janaa) the seekers is (mil-u) meeting and (sangti) together reflecting on (gurmukh-i) the guru’s teachings.

Self-purification for which people take (majna) baths at (atthsatth) sixty eight pilgrim centres, prapat-i hoey = is obtained) is attained by (daras-u) meeting the guru – and following his teachings. 2.

 

ਜਿਉ ਜੋਗੀ ਜਤ ਬਾਹਰਾ ਤਪੁ ਨਾਹੀ ਸਤੁ ਸੰਤੋਖੁ ॥ ਤਿਉ ਨਾਮੈ ਬਿਨੁ ਦੇਹੁਰੀ ਜਮੁ ਮਾਰੈ ਅੰਤਰਿ ਦੋਖੁ ॥੩॥

Ji▫o jogī jaṯ bāhrā ṯap nāhī saṯ sanṯokẖ.  Ŧi▫o nāmai bin ḏehurī jam mārai anṯar ḏokẖ. ||3||

 

(Jio) like it is no use if (jogi) a Yogi observes (tap-u) ascetic discipline (baahra) without (jat = control of senses) resisting worldly desires, and does (naahi) does not (sat) live truthfully and does not have (santokh-u) contentment.

(Tio) similarly a (deyhuri = body) person who lives (bin-u) without remembering (naamai) Divine virtues, and has (dokh-u = fault) evil thoughts (antar-i) within, (jam) Divine justice (maarai = hits) punishes, that soul. 3.

 

ਸਾਕਤ ਪ੍ਰੇਮੁ ਨ ਪਾਈਐ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰੁ ਮਿਲੈ ਕਹੁ ਨਾਨਕ ਸਿਫਤਿ ਸਮਾਇ ॥੪॥੭॥

Sākaṯ parem na pā▫ī▫ai har pā▫ī▫ai saṯgur bẖā▫e.  Sukẖ ḏukẖ ḏāṯā gur milai kaho Nānak sifaṯ samā▫e. ||4||7||

 

We should not (paaeeai) bear (preym-u) love for (saakat = worshipper of Shakti) a materialist; (har-i) the Almighty (paaeeai) is found with (bhaaey = love) obedience of (satigur) the true guru.

One who (milai) finds the guru and follow his teachings, finds the Almighty, (daata) the giver/controller of (sukh) comforts and (dukh-u) distress; such a person (samaaey = is absorbed) lives by emulating (sifat-i) Divine virtues, says Guru Nanak. 4. 7.

 

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Note: We look forward to and seek means of pleasure and comfort in life and when they are obtained we forget the Almighty who gives these; but life is short and end with death. Human birth is an opportunity for soul to carry out what it enters the body but forgets this. Gur Nanak asks us to ever follow the true guru to be reminded and guided on the path that unites it to the Creator, and not be sent for rebirth.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thāre bẖekẖārī jī▫o.  Mai ki▫ā māga▫o kicẖẖ thir na rahā▫ī har ḏījai nām pi▫ārī jī▫o. ||1||

 

O Almighty (prabh) Master, (too) You are (poora) the perfect (daata = giver) benefactor (mat-i) by nature, i.e. You ever keep giving, (ham) we are (thaarey) Your (bheykhaari) beggars, i.e. we look to You.

(Kia) what material benediction do (mai) I (maagau) ask, as (kichh-u na = not any) nothing (rahaai = remains) is (thir-u) lasting; o (har-i) Almighty, please (deejai = give) impart me awareness of Your (naam-u) virtues and commands, and (piaari) love – blessings. 1.

 

ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਗੁਪਤੋ ਵਰਤੈ ਗੁਰ ਸਬਦੀ ਦੇਖਿ ਨਿਹਾਰੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Gẖat gẖat rav rahi▫ā banvārī.  Jal thal mahī▫al gupṯo varṯai gur sabḏī ḏekẖ nihārī jī▫o. Rahā▫o.

 

(Banvaari = gardener of vegetation) the Almighty (rav-i rahiaa) is present (ghatt-i ghatt-i) in every body/mind; IT (vartai) pervades there (gupto) hidden; we can (deykh-i, nihaari = see) find IT within (sabdi = with the word) with guidance of (gur) the guru.

(Rahaau) dwell on this and contemplate.

 

ਮਰਤ ਪਇਆਲ ਅਕਾਸੁ ਦਿਖਾਇਓ ਗੁਰਿ ਸਤਿਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਜੀਉ ॥ ਸੋ ਬ੍ਰਹਮੁ ਅਜੋਨੀ ਹੈ ਭੀ ਹੋਨੀ ਘਟ ਭੀਤਰਿ ਦੇਖੁ ਮੁਰਾਰੀ ਜੀਉ ॥੨॥

Maraṯ pa▫i▫āl akās ḏikẖā▫i▫o gur saṯgur kirpā ḏẖārī jī▫o.  So barahm ajonī hai bẖī honī gẖat bẖīṯar ḏekẖ murārī jī▫o. ||2||

 

(Gur-i) the great (satigur) true guru (kirpa dhaari) is kind to (dikhaaio) show – give awareness that the Almighty is present in (marat = place of death) the earth, (paiaal/paataal) nether/lower regions and (akaas) the sky.

You can (deykh-u) see (bheetar-i) in (ghatt) the body/mind itself, (muraari = killer of the demon Mur – Krishna, metaphor for) the Almighty who (ajoni) is unborn, (hai) is, and (bhi) also (honi) shall be, i.e. is eternal. 2.

 

Page 598

 

ਜਨਮ ਮਰਨ ਕਉ ਇਹੁ ਜਗੁ ਬਪੁੜੋ ਇਨਿ ਦੂਜੈ ਭਗਤਿ ਵਿਸਾਰੀ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਗੁਰਮਤਿ ਪਾਈਐ ਸਾਕਤ ਬਾਜੀ ਹਾਰੀ ਜੀਉ ॥੩॥

Janam maran ka▫o ih jag bapuṛo in ḏūjai bẖagaṯ visārī jī▫o.  Saṯgur milai ṯa gurmaṯ pā▫ī▫ai sākaṯ bājī hārī jī▫o. ||3||

 

(Jag-u = world) the creatures (bapurro = poor) have nothing in their hands; (ih-u) this (jag-u) world is for the creatures (janam) for birth to carry out for what the Creator sends and then (maran) to die; but (in-i) they remain attached (doojai = other) to other things (visaari) forgetting (bhagat-i = devotion) to practice Divine commands.

When one (milai) finds (satigur-u) the true guru, (ta) then s/he (paaeeai) receives and follows (gurmat-i) the guru’s counsel – to carry out Divine commands; but (saakat) one who ignores God’s commands (haar-i) loses (baaji) the game, i.e. fails to obey the Creator and does not attain union with the Creator, and remains in cycles of births and deaths. 3.

 

ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥ ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥
Saṯgur banḏẖan ṯoṛ nirāre bahuṛ na garabẖ majẖārī jī▫o.  Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8||

 

(Satigur) the true guru (torr-i) breaks (bandhan) bondage to, and (niraarey) separates from, other pursuits; then there is no being put (majhaari) in (garabh) the womb, i.e. being born, (bahurr-i) again.

(Giaan) awareness of (ratan-u = jewel) the valuable Divine virtues and commands (pargaasia) enlightens the mind – darkness of ignorance ends -, and (nirankaari) the Formless (har-i) Almighty is seen (vasiaa) abiding (man-i) in the mind, says Guru Nanak. 4. 8.

 

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Note: Human birth is an opportunity amongst all species to become like the Creator and attain union with IT. This means emulating Gun/Divine virtues and obeying Hukam/Divine commands. We forget this due to temptations in the world-play and hence need guidance of the guru. One who follows the guru, his/her mind does not waver to look elsewhere. The human being needs to give up all pretence and cleverness, and follow the guru, says Guru Nanak in this Shabad.

 

Note: On deeper thought, this Shabad elucidates “Kiv sachiaaraa hoeeai kiv koorrai tuttai pal” Japji Paurri 1. Meaning, how to break the wall of falsehood and be truthful, i.e. genuine, not hypocrite. This may be seen in this Shabad, by asking to forsake garbs and cleverness in stanza 1, searching within in the Rahaau verse, being conscious of right and wrong in stanza 2, avoiding having falsehood within but pretending to be clean the body in stanza 3, and finally being aware of Naam and conforming to it.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥ ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Jis jal niḏẖ kāraṇ ṯum jag ā▫e so amriṯ gur pāhī jī▫o.  Cẖẖodahu ves bẖekẖ cẖaṯurā▫ī ḏubiḏẖā ih fal nāhī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. O human being, (jal = water, nidh-i = treasure) the nectar (jis-u kaaran-i = for whose sake) to obtain which (tum) you (aaey) came (jag-i) to the world, i.e. guidance to get out of cycles of births and deaths. (So) that (amrit-u) nectar – guidance to live by Naam or Divine virtues and commands – is (paahi) with the guru – learn from, and follow, the guru.

(Chhoddah-u) give up wearing pretentious pious looking (veys, bheykh) garb, and your (chaturaaee) cleverness, – by which you can only impress people, not the Almighty; (ih-u) this (phal) fruit, i.e. finding the Almighty is not attained by (dubidha) duality – other pursuits. 1. 

 

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥ ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Man re thir rahu maṯ kaṯ jāhī jī▫o.  Bāhar dẖūdẖaṯ bahuṯ ḏukẖ pāvahi gẖar amriṯ gẖat māhī jī▫o. Rahā▫o.

 

(Rey) o (man = mind) human mind, (rah-u) stay (thir-u = stable) steadfast – in faith in guidance of the guru; (mat-u) do not (jaahi) go (kat) anywhere, looking for the Almighty.

(Ddhooddhat) by searching (baahar-i) outside, you will only (paavah-i) suffer (bahut-u) a lot of (dukh-u) distress, but with no success; find (amrit-u) the nectar – virtues of the Almighty – (ghar-i = at home) within; they are (maahi) in (ghatt) the body/mind, and discovered with the guru’s guidance.

(Rahaau) dwell on this and contemplate.

 

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥ ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥

Avguṇ cẖẖod guṇā ka▫o ḏẖāvahu kar avguṇ pacẖẖuṯāhī jī▫o.  Sar apsar kī sār na jāṇėh fir fir kīcẖ budāhī jī▫o. ||2||

 

(Chhodd-i) forsake (avgun) vices and (kau dhaavhu = run to) practice (guna) virtues; remember, one (pachhutaahi) repents (kar-i) by committing (avgun) vices.

One who does not (jaanah-i = know) have (saar) awareness of what is (sar) good/right and what is (apsar) bad/wrong, (buddaahi) sinks in (keech/keecharr) the quagmire, i.e. keeps falling prey to temptaions – and hence reborn – (phir-i phir-i) again and again. 2.

 

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥ ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥੩॥

Anṯar mail lobẖ baho jẖūṯẖe bāhar nāvhu kāhī jī▫o.  Nirmal nām japahu saḏ gurmukẖ anṯar kī gaṯ ṯāhī jī▫o. ||3||

 

(Kaahi = why?) it is no use to (baahar-i) outwardly (naavhu = bathe) wash the body – to pretend being pious – when there is (mail-u) filth of (lobh-u) greed and (bahu = great) terrible (jhootthey = false thoughts) deceit (antar-i) within.

(Sad) ever (japahu) conform to (nirmal) the purifying (naam-u) Divine commands (gurmukh-i) with the guru’s guidance; (taahi) only then is (gat-i = freedom) cleansing (ki) of (antar) the inner-self achieved. 3.

 

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥੪॥੯॥

Parhar lobẖ ninḏā kūṛ ṯi▫āgahu sacẖ gur bacẖnī fal pāhī jī▫o.  Ji▫o bẖāvai ṯi▫o rākẖo har jī▫o jan Nānak sabaḏ salāhī jī▫o. ||4||9||

 

(Parhar-i, tiaagahu) give up (lobh-u) greed, (ninda) vilification and (koorr = false-hood) deceit (bachni = with words) with guidance of the guru; then you will (paahi) obtain (phal-u) the fruit – of obtaining awareness -of (sach-u = truth) Naam or Divine virtues and commands.

O (jeeo) revered (har-i) Almighty, I do not know how to do this – please (raakhahu) keep me (jio) the way it would (bhaavai) please You; may (jan) humble Nanak follow (sabad-i) the guru’s words to (salaahi) praise and emulate Your virtues. 4. 9.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥ ਅਪਨਾ ਘਰੁ ਮੂਸਤ ਰਾਖਿ ਨ ਸਾਕਹਿ ਕੀ ਪਰ ਘਰੁ ਜੋਹਨ ਲਾਗਾ ॥ ਘਰੁ ਦਰੁ ਰਾਖਹਿ ਜੇ ਰਸੁ ਚਾਖਹਿ ਜੋ ਗੁਰਮੁਖਿ ਸੇਵਕੁ ਲਾਗਾ ॥੧॥

Soraṯẖ mėhlā 1 pancẖpaḏe.  Apnā gẖar mūsaṯ rākẖ na sākėh kī par gẖar johan lāgā.  Gẖar ḏar rākẖahi je ras cẖākẖahi jo gurmukẖ sevak lāgā. ||1||

 

Composition of the first Guru in Raga Soratth (panchpad-e) with five stanzas: O mortal, your (apna) own (ghar-u) house (moosat) is being robbed and you (na saakah-i) cannot (raakh-i) protect it, i.e. you ignore falling prey to vices, but (laaga) engage in (johan) looking at (par ghar = others’ houses) others’ faults – and pointing out.

When you (chaakhah-i = taste) get awareness of (ras=u = elixir) Divine virtues, then you will (raakhah-i) protect your (ghar-u dar-u = house) mind; remember this is achieved by (jo) one who (laaga = engages) follows (gurmukh-i) guru’s teachings as (s-evak-u) a servant, i.e. with humility. 1.

 

ਮਨ ਰੇ ਸਮਝੁ ਕਵਨ ਮਤਿ ਲਾਗਾ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਅਨ ਰਸ ਲੋਭਾਨੇ ਫਿਰਿ ਪਛੁਤਾਹਿ ਅਭਾਗਾ ॥ ਰਹਾਉ ॥

Man re samajẖ kavan maṯ lāgā.  Nām visār an ras lobẖāne fir pacẖẖuṯāhi abẖāgā. Rahā▫o.

 

(Rey) o (man) my mind, (samajh-u) understand in (kavan) what (mat-i) thoughts are you (laaga) engaged.

One who (visaar-i) forgets (naam-u) Divine virtues and commands, and (lobhaaney) is engrossed (an) other (ras-u = taste) interests, s/he is (abhaaga) unfortunate and (phir-i = then) later (pachhutaah-i) repents.

(Rahaau) dwell on this and contemplate.

 

ਆਵਤ ਕਉ ਹਰਖ ਜਾਤ ਕਉ ਰੋਵਹਿ ਇਹੁ ਦੁਖੁ ਸੁਖੁ ਨਾਲੇ ਲਾਗਾ ॥ ਆਪੇ ਦੁਖ ਸੁਖ ਭੋਗਿ ਭੋਗਾਵੈ ਗੁਰਮੁਖਿ ਸੋ ਅਨਰਾਗਾ ॥੨॥

Āvaṯ ka▫o harakẖ jāṯ ka▫o rovėh ih ḏukẖ sukẖ nāle lāgā.  Āpe ḏukẖ sukẖ bẖog bẖogāvai gurmukẖ so anrāgā. ||2||

 

S/he (harakh= joy) is happy (kau) when something/someone is (aavat = coming) received/born, and (ravah-i) cries when they (jaat= go) are lost, (ih-u) this (dukh-u = pain) sorrow and (sukh-u) happiness (naaley laaga = attached) is with him/her – because of past association/deeds.

(Aapey = self) the Almighty (bhog-i) causes the mortals to be engrossed in these and then (bhogaavai) causes to face consequences; but one (jo) who (gurmukh-i) follows the guru’s teachings, remains (anraaga = without love) unaffected by these. 2.

 

ਹਰਿ ਰਸ ਊਪਰਿ ਅਵਰੁ ਕਿਆ ਕਹੀਐ ਜਿਨਿ ਪੀਆ ਸੋ ਤ੍ਰਿਪਤਾਗਾ ॥ ਮਾਇਆ ਮੋਹਿਤ ਜਿਨਿ ਇਹੁ ਰਸੁ ਖੋਇਆ ਜਾ ਸਾਕਤ ਦੁਰਮਤਿ ਲਾਗਾ ॥੩॥

Har ras ūpar avar ki▫ā kahī▫ai jin pī▫ā so ṯaripṯāgā.  Mā▫i▫ā mohiṯ jin ih ras kẖo▫i▫ā jā sākaṯ ḏurmaṯ lāgā. ||3||

 

(Kiaa) what can we (kaheeai) say, i.e. nothing, is (oopar-i) above (har-i ras = Divine elixir) Divine virtues; (jin-i) one who (peeaa = drinks) emulates them, (so) that person (triptaaga) is satiated.

But (jin-i) one who, (mohit) enticed by (maaia) temptations in the world-play, (khoiaa) loses) does not take (ihu) this (ras-u = elixir) nectar, that (saakat) materialist (ja) goes and (laaga = attached) acts by (durmat-i) evil thoughts, and deeds. 3.

 

ਮਨ ਕਾ ਜੀਉ ਪਵਨਪਤਿ ਦੇਹੀ ਦੇਹੀ ਮਹਿ ਦੇਉ ਸਮਾਗਾ ॥ ਜੇ ਤੂ ਦੇਹਿ ਤ ਹਰਿ ਰਸੁ ਗਾਈ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਲਿਵ ਲਾਗਾ ॥੪॥

Man kā jī▫o pavanpaṯ ḏehī ḏehī mėh ḏe▫o samāgā.  Je ṯū ḏėh ṯa har ras gā▫ī man ṯaripṯai har liv lāgā. ||4||

 

The master of the soul/mind is (jeeo) the Almighty; (pavanpat-i) the soul is master of the body, (deyo = light) the Almighty (samaaga) is present (mah-i) in the body.

(Jey) if (too) You (deyh-i) give this awareness, o Almighty, (ta) then one (gaaee = sing) praises (har-i ras-u) Divine virtues, (liv laaga) focuses on them, and thus finds the Master within, by which man-u) the mind would (triptai = satiated) feel at peace. 4.

ਸਾਧਸੰਗਤਿ ਮਹਿ ਹਰਿ ਰਸੁ ਪਾਈਐ ਗੁਰਿ ਮਿਲਿਐ ਜਮ ਭਉ ਭਾਗਾ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ ਮਸਤਕਿ ਭਾਗਾ ॥੫॥੧੦॥

Sāḏẖsangaṯ mėh har ras pā▫ī▫ai gur mili▫ai jam bẖa▫o bẖāgā.  Nānak rām nām jap gurmukẖ har pā▫e masṯak bẖāgā. ||5||10||

 

(Har-i ras-u) Awareness of Divine virtues is (paaeeai) is obtained (mah-i) in (saadhsangat-i) holy congregation; there one (miliai) meets the guru through his teachings, and follows them, then (bhau) fear of (jam) the messenger of death (bhaaga = runs) is obviated.

Those in whose (mastak-i = on forehead, bhaag = fortune) destiny it is so written, they, (gurmukh-i) with the guru’s guidance (jap-i) recount – and practice (raam naam-u) Divine virtues and commands, and (paaey) find (har-i) the Almighty. 5. 10.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਸਰਬ ਜੀਆ ਸਿਰਿ ਲੇਖੁ ਧੁਰਾਹੂ ਬਿਨੁ ਲੇਖੈ ਨਹੀ ਕੋਈ ਜੀਉ ॥ ਆਪਿ ਅਲੇਖੁ ਕੁਦਰਤਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮਿ ਚਲਾਏ ਸੋਈ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Sarab jī▫ā sir lekẖ ḏẖurāhū bin lekẖai nahī ko▫ī jī▫o.  Āp alekẖ kuḏraṯ kar ḏekẖai hukam cẖalā▫e so▫ī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. (Sarab) all (jeeaa) creatures have (leykh-u = writing) commands written (sir-i) on the head, i.e. applicable to each, (dhuraahoo) from the source/Creator; there is (na koee) none ((bin-u) without (leykhai) the commands, everyone has a role to play in life.

But the Almighty is (aap-i) IT-self (aleykh) without the writing, i.e. no commands apply to IT; (soi) IT (kar-i) creates (kudrat-i = nature) creation and (deykhai) watches and (chalaaey = drives) makes everyone/thing to function (hukam-i) as per IT’s commands. 1.

 

ਮਨ ਰੇ ਰਾਮ ਜਪਹੁ ਸੁਖੁ ਹੋਈ ॥ ਅਹਿਨਿਸਿ ਗੁਰ ਕੇ ਚਰਨ ਸਰੇਵਹੁ ਹਰਿ ਦਾਤਾ ਭੁਗਤਾ ਸੋਈ ॥ ਰਹਾਉ ॥

Man re rām japahu sukẖ ho▫ī.  Ahinis gur ke cẖaran sarevhu har ḏāṯā bẖugṯā so▫ī. Rahā▫o.

 

(Rey) o (man) my mind, (japahu) recount – and emulate the virtues of – (raam) the Almighty, then you will (hoi) have (sukh-u) peace.

(Ahinis-i = day and night) ever (sareyvahu) serve (charan) the feet, i.e. obey the commands, of (gur) the great (har-i) Almighty; (soi) IT alone is (daata = giver) the provider to the creatures, and being in them, is also (bhugta) the consumer.

(Rahaau) dwell on this and contemplate.

 

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ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥੨॥

Jo anṯar so bāhar ḏekẖhu avar na ḏūjā ko▫ī jī▫o.  Gurmukẖ ek ḏarisat kar ḏekẖhu gẖat gẖat joṯ samo▫ī jī▫o. ||2||

 

The Master (jo) who is (antar-i) within, (deykhahu) see (so) that (baahar-i) outside in nature, i.e. the Creator is both immanent and transcendent; there is (na koee) none (dooja = second) other like IT.

(Gurmukh-i) follow the teachings of the guru and (deykhahu) see every one with (eyk) one (drist-i) eye, i.e. see all as equal because (jot-i) light of the same Almighty (samoee) is present (ghatt-i ghatt-i) in every body/mind. 2.

 

ਚਲਤੌ ਠਾਕਿ ਰਖਹੁ ਘਰਿ ਅਪਨੈ ਗੁਰ ਮਿਲਿਐ ਇਹ ਮਤਿ ਹੋਈ ਜੀਉ ॥ ਦੇਖਿ ਅਦ੍ਰਿਸਟੁ ਰਹਉ ਬਿਸਮਾਦੀ ਦੁਖੁ ਬਿਸਰੈ ਸੁਖੁ ਹੋਈ ਜੀਉ ॥੩॥

Cẖalṯou ṯẖāk rakẖahu gẖar apnai gur mili▫ai ih maṯ ho▫ī jī▫o.  Ḏekẖ aḏrist raha▫o bismāḏī ḏukẖ bisrai sukẖ ho▫ī jī▫o. ||3||

 

(Tthaak-i rakhahu = restrain) control (apnai = own) your (chaltao = moving) wandering (ghar-i = house) mind; (ih) this (mat-i) understanding, i.e. the method of doing this, (hoee) comes by (miliai) finding, and following the guru.

In the stable mind you will (deykh-i) see (adristt-u = invisible) the formless Almighty and become (bismaadi) ecstatic; (dukh-u) distress/restless-ness (bisrai = forgotten) will leave and (sukh-u) comfort/peace (hoi) experienced. 3.

 

ਪੀਵਹੁ ਅਪਿਉ ਪਰਮ ਸੁਖੁ ਪਾਈਐ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਈ ਜੀਉ ॥ ਜਨਮ ਮਰਣ ਭਵ ਭੰਜਨੁ ਗਾਈਐ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ਜੀਉ ॥੪॥

Pīvhu api▫o param sukẖ pā▫ī▫ai nij gẖar vāsā ho▫ī jī▫o.  Janam maraṇ bẖav bẖanjan gā▫ī▫ai punrap janam na ho▫ī jī▫o. ||4||

 

(Peevhu) drink (apio/amrit) nectar, i.e. remember Divine virtues, and emulate them; by this (param) supreme (sukh-u) peace (paaeeai) is attained; you will (hoee) get to (vaasa) live (nij ghar-i = own house) where you came from, i.e. merge in the Almighty.

By (gaaeeai = singing) praising the Almighty, (bhanjan-u) the destroyer of, i.e. who obviates, (janam) birth and (maran) death into (bhav) the world, (janam-u) birth (na hoee) does not happen – one is not born – (punrap-i) again. 4.

 

ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਗੁਰੁ ਮਿਲਿਆ ਸੋਈ ਜੀਉ ॥੫॥੧੧॥

Ŧaṯ niranjan joṯ sabā▫ī sohaʼn bẖeḏ na ko▫ī jī▫o.  Aprampar pārbarahm parmesar Nānak gur mili▫ā so▫ī jī▫o. ||5||11||

 

The Almighty is (niranjan-u) untouched by the world-play, is (tat-u = essence) the root/source of creation and is  (jot-i = light) present (sabaaee) in all; then one can say (soha’n) I am that, i.e. one becomes like IT with (na koee) no (bh-ed) difference.

(Aprampar = without far end) the Infinite (paarbrahm-u) transcendent Almighty, (paramesr-u) the Supreme Master; (soee) that is found by (milia) by finding and following the guru, says Nanak. 5. 11.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੩           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (Ghar-u 3) to be sung to the third beat. Invoking the One all-pervasice Creator who may be known with the true guru’s grace.

 

ਜਾ ਤਿਸੁ ਭਾਵਾ ਤਦ ਹੀ ਗਾਵਾ ॥ ਤਾ ਗਾਵੇ ਕਾ ਫਲੁ ਪਾਵਾ ॥ ਗਾਵੇ ਕਾ ਫਲੁ ਹੋਈ ॥ ਜਾ ਆਪੇ ਦੇਵੈ ਸੋਈ ॥੧॥

Jā ṯis bẖāvā ṯaḏ hī gāvā.  Ŧā gāve kā fal pāvā.  Gāve kā fal ho▫ī.  Jā āpe ḏevai so▫ī. ||1||

 

(Ja) when I (bhaava) am liked by (tis-u = that) the Almighty, i.e. have the aptitude, (tad hi) only then I (gaava = sing) recount Divine virtues; and (ta) then (paava) obtain (phal-u) the fruit/reward for (gaavey = singing) prising and emulating Divine virtues – and finding the Master within.

(Phal-u) the reward for (gaavey) praising and emulating Divine virtues – finding the Master – (hoi = happens) is received (ja) if the Almighty (aapey) IT-self (deyvai) gives, i.e. it comes by Divine grace. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰ ਬਚਨੀ ਨਿਧਿ ਪਾਈ ॥ ਤਾ ਤੇ ਸਚ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥ ਰਹਾਉ ॥

Man mere gur bacẖnī niḏẖ pā▫ī.  Ŧā ṯe sacẖ mėh rahi▫ā samā▫ī. Rahā▫o.

 

O (meyrey) my (man) mind, (nidh-i = treasure) awareness of Divine virtues (paaee) is obtained through (bachni = words) guidance of the guru; (ta tey) with that, one (rahiaa) remains (samaaee) absorbed (mah-i) in (sach-u) the Eternal.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਸਾਖੀ ਅੰਤਰਿ ਜਾਗੀ ॥ ਤਾ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਗੁਰ ਸਾਖੀ ਕਾ ਉਜੀਆਰਾ ॥ ਤਾ ਮਿਟਿਆ ਸਗਲ ਅੰਧ੍ਯ੍ਯਾਰਾ ॥੨॥

Gur sākẖī anṯar jāgī.  Ŧā cẖancẖal maṯ ṯi▫āgī.  Gur sākẖī kā ujī▫ārā.  Ŧā miti▫ā sagal anḏẖ▫yārā. ||2||

 

It is (saakhi) with teachings of the guru (antar-i) the inner-self (jaagi = awakens) becomes alert; (ta) then (chanchal) the fickle (mat-i) state of mind (tiaagi) is given up.

When (ujeeaara = light) awareness given (saakhi) by the teachings of the guru is received, then (sagal) all (andhyaara = darkness) ignorance of the mind (mittia = eased) is removed. 2.

 

ਗੁਰ ਚਰਨੀ ਮਨੁ ਲਾਗਾ ॥ ਤਾ ਜਮ ਕਾ ਮਾਰਗੁ ਭਾਗਾ ॥ ਭੈ ਵਿਚਿ ਨਿਰਭਉ ਪਾਇਆ ॥ ਤਾ ਸਹਜੈ ਕੈ ਘਰਿ ਆਇਆ ॥੩॥

Gur cẖarnī man lāgā.  Ŧā jam kā mārag bẖāgā.  Bẖai vicẖ nirbẖa▫o pā▫i▫ā.  Ŧā sahjai kai gẖar ā▫i▫ā. ||3||

 

(Man-u) the mind (laaga) is attached (charni) feet of, i.e. obeys the teachings of, the guru; (ta) then (maarag-u) the path (ka) of (jam) the messenger of Divine justice (bhaaga) runs away, i.e. then the possibility of being taken by the Jam is obviated.

(Nirbhau = fearless) the Almighty who is above all, (paaiaa) is found (vich-i = in) by (bhai) obedience to IT’s commands; (ta) one then (aaiaa = comes to) has (sahjai) a steadfast (ghar-i = house) state of mind. 3.

 

ਭਣਤਿ ਨਾਨਕੁ ਬੂਝੈ ਕੋ ਬੀਚਾਰੀ ॥ ਇਸੁ ਜਗ ਮਹਿ ਕਰਣੀ ਸਾਰੀ ॥ ਕਰਣੀ ਕੀਰਤਿ ਹੋਈ ॥ ਜਾ ਆਪੇ ਮਿਲਿਆ ਸੋਈ ॥੪॥੧॥੧੨॥

Bẖaṇaṯ Nānak būjẖai ko bīcẖārī.  Is jag mėh karṇī sārī.  Karṇī kīraṯ ho▫ī.  Jā āpe mili▫ā so▫ī. ||4||1||12||

 

(Bhanat-i) says Nanak: (Ko) some rare (beechaari) discerning person (boojhai) understands this; his/her (karni) deeds in (is-u) this (jag-u = world) life are (saari) sublime.

But one (karni hoee = does deeds) lives by emulating (keerat-i = praise) virtues of the Almighty, (ja) if (soee = that) the Almighty (miliaa) has been found within, i.e. one is conscious of the Almighty. 4. 1. 12.