SGGS pp 617-619, Soratth M: 5, Shabads 29-39.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 5 gẖar 2 ḏupḏe    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Soratth, of (dupadey) two stanzas, (ghar-u 2) to be sung to the second beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The message from this Shabad by the fifth Guru is that the Creator as Light/Spirit is present in everything/everyone from the lowest to the highest. It is like fire is present in all types of plants and butter in milk from every female. However, the creatures remain oblivious of IT’s presence within and wander all over in search. This happens because human beings get so engrossed in the world-play as not to look within. The fifth guru enlightens the mind and removes doubts in this regard.

 

ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥ ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥੧॥

Sagal banaspaṯ mėh baisanṯar sagal ḏūḏẖ mėh gẖī▫ā.  Ūcẖ nīcẖ mėh joṯ samāṇī gẖat gẖat māḏẖa▫o jī▫ā. ||1||

 

Like there is latent (bainsantar-u) fire (mah-i) in (sagal) all (banaspat-i) vegetation/plants and (gheeaa = butter oil) butter in all (doodh) milk.

Similarly (jot-i = light) the Spirit of the Almighty (maadhau = husband of Laxmi/maaiaa) Master of the world-play (samaani = contained) is present (mah-i) in (ghatt-i ghatt-i) bodies/minds of all (ooch = high) big and (neech = low) small (jeeaa) creatures. 1.

 

ਸੰਤਹੁ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਹਿਓ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸਰਬ ਮਹਿ ਜਲਿ ਥਲਿ ਰਮਈਆ ਆਹਿਓ ॥੧॥ ਰਹਾਉ ॥

Sanṯahu gẖat gẖat rahi▫ā samāhi▫o.  Pūran pūr rahi▫o sarab mėh jal thal rama▫ī▫ā āhi▫o. ||1||

rahā▫o.

 

O (santah-u) seekers, the Almighty (rahiaa = remains, samaahio = contained) is always present (ghatt-i ghatt-i) in all bodies/minds.

(Pooran) the perfect (ramaiaa) all-pervasive Master (aahio) is (poor-i rahio = pervades) present (mah-i) in (sarab) all, (jal-i) in water and (thal-i) on/in land. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਣ ਨਿਧਾਨ ਨਾਨਕੁ ਜਸੁ ਗਾਵੈ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਓ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇਓ ॥੨॥੧॥੨੯॥

Guṇ niḏẖān Nānak jas gāvai saṯgur bẖaram cẖukā▫i▫o.  Sarab nivāsī saḏā alepā sabẖ mėh rahi▫ā samā▫i▫o. ||2||1||29||

 

Fifth Nanak (gaavai) sings (jas-u) glory of the Almighty (nidhaan) the treasure-house of (gun) virtues, since he was made aware of them (satigur-i) by the true guru who (chukaaio) ended (bharam-u) wandering in search of God – whether the Almighty is everywhere, by showing IT’s presence.

Now I see the Master (nivaasi) dwelling (sarab = all) everywhere, and (samaaio) present (mah-i) in (sabh) all creatures, but is (sadaa) ever (aleypa) untouched by the world-play. 2. 1. 29.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਾ ਕੈ ਸਿਮਰਣਿ ਹੋਇ ਅਨੰਦਾ ਬਿਨਸੈ ਜਨਮ ਮਰਣ ਭੈ ਦੁਖੀ ॥ ਚਾਰਿ ਪਦਾਰਥ ਨਵ ਨਿਧਿ ਪਾਵਹਿ ਬਹੁਰਿ ਨ ਤ੍ਰਿਸਨਾ ਭੁਖੀ ॥੧॥

Soraṯẖ mėhlā 5.  Jā kai simraṇ ho▫e ananḏā binsai janam maraṇ bẖai ḏukẖī.  Cẖār paḏārath nav niḏẖ pāvahi bahur na ṯarisnā bẖukẖī. ||1||

 

Composition of the fifth Guru in Raga Soratth. The Almighty, by (ja kai) whose (simran-i) remembrance, i.e. by awareness and practice of whose virtues and commands, (dukh-i) the pain and (bhai) fear of being put in cycles of (janam) births and (maran) deaths (binsai) are banished and (ananda) bliss (hoey) is experienced,

One can (paavah-i) obtain (chaar= four, padaarath = things) realize the four potentials of human birth – namely Dharam = dutifulness, Arth = economic well-being, Kaam = fulfillment of desires/aspirations and Moksh/Mokh = emancipation from rebirth – and (nav = nine, nidh-i = treasures) whatever one can wish for, leaving no (bhukh-i = hunger) wants or (trisna) craving. 1.

 

ਜਾ ਕੋ ਨਾਮੁ ਲੈਤ ਤੂ ਸੁਖੀ ॥ ਸਾਸਿ ਸਾਸਿ ਧਿਆਵਹੁ ਠਾਕੁਰ ਕਉ ਮਨ ਤਨ ਜੀਅਰੇ ਮੁਖੀ ॥੧॥ ਰਹਾਉ ॥

Jā ko nām laiṯ ṯū sukẖī.  Sās sās ḏẖi▫āvahu ṯẖākur ka▫o man ṯan jī▫are mukẖī. ||1|| rahā▫o.

 

And by (laait = taking/uttering) keeping in mind, (ja ko) whose (naam-u) virtues and commands (too) you can be (sukhi) at peace.

(Dhiaavhu) keep in mind (kau) to (tthaakur) Master, (man = mind) in thought, (tan = body) action and (mukhi = by mouth) speech (saas-i saas-i = with every breath) all the time. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਂਤਿ ਪਾਵਹਿ ਹੋਵਹਿ ਮਨ ਸੀਤਲ ਅਗਨਿ ਨ ਅੰਤਰਿ ਧੁਖੀ ॥ ਗੁਰ ਨਾਨਕ ਕਉ ਪ੍ਰਭੂ ਦਿਖਾਇਆ ਜਲਿ ਥਲਿ ਤ੍ਰਿਭਵਣਿ ਰੁਖੀ ॥੨॥੨॥੩੦॥

Sāʼnṯ pāvahi hovėh man sīṯal agan na anṯar ḏẖukẖī.  Gur Nānak ka▫o parabẖū ḏikẖā▫i▫ā jal thal ṯaribẖavaṇ rukẖī. ||2||2||30||

 

By remembrance of the Master one (paavah-i) obtains (saant) peace, (man-i) the mind (hovah-i) becomes (seetal) cool and (agan-i) fire does not (dhukhi) smolder (anatar-i) within, i.e. one has no jealousy or craving.

(Gur) the guru has (dikhaaia) shown, i.e. given awareness of (prabh-u) the Almighty being present (jal-i) in water, (thal-i) on/in land, (rukhi) in plants, in fact (tribhavan-i) in the three worlds – the whole universe. 2. 2. 30.

 

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Note: This Shabad is a supplication to the Almighty to enable, shedding vices, and union with IT-self.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਝੂਠ ਨਿੰਦਾ ਇਨ ਤੇ ਆਪਿ ਛਡਾਵਹੁ ॥ ਇਹ ਭੀਤਰ ਤੇ ਇਨ ਕਉ ਡਾਰਹੁ ਆਪਨ ਨਿਕਟਿ ਬੁਲਾਵਹੁ ॥੧॥

Soraṯẖ mėhlā 5.  Kām kroḏẖ lobẖ jẖūṯẖ ninḏā in ṯe āp cẖẖadāvahu.  Ih bẖīṯar ṯe in ka▫o dārahu āpan nikat bulāvhu. ||1||

 

Composition of the fifth Guru in Raga Soratth. O Almighty, one is afflicted by the vices of (kaam) lust, (krodh) wrath, (lobh) greed, (jhootth) falsehoods and (ninda) slander; (aap-i = self) You alone can (chhaddavhu = get released) deliver (tey) from (in) these.

Please (ddaarah-u) dispel (in kau) these (tey) from (bheetar) within (ih = this) my mind and (bulaavh-u = call) motivate the mind (nikatt-i = near) towards (aapan = self) Yourself, i.e. to recognize You within. 1.

 

ਅਪੁਨੀ ਬਿਧਿ ਆਪਿ ਜਨਾਵਹੁ ॥ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥

Apunī biḏẖ āp janāvhu.  Har jan mangal gāvhu. ||1|| rahā▫o.

 

(Aap-i = self) You alone can (janaavhu = make known) grant awareness of (bidh-i = method) how to find (apuni = own) You, and this (jan) servant of You (har-i) the Almighty  will (gaavhu) sing (mangal) songs of joy – on finding You. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਿਸਰੁ ਨਾਹੀ ਕਬਹੂ ਹੀਏ ਤੇ ਇਹ ਬਿਧਿ ਮਨ ਮਹਿ ਪਾਵਹੁ ॥ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਵਡਭਾਗੀ ਜਨ ਨਾਨਕ ਕਤਹਿ ਨ ਧਾਵਹੁ ॥੨॥੩॥੩੧॥

Bisar nāhī kabhū hī▫e ṯe ih biḏẖ man mėh pāvhu.  Gur pūrā bẖeti▫o vadbẖāgī jan Nānak kaṯėh na ḏẖāvahu. ||2||3||31||

 

Please (paavhu = put) grant me (ih) this (bidh-i = method) devotion (mah-i) in (man) the mind, that I (na kabahoo) never (bisar-u) forget You (tey) from (hee-ey) the heart.

(Poora) the perfect guru (bheyttio) is found (vaddbhaagi) with good fortune and under his guidance the mind does not (dhaavah-u = run) wander (katah-i) anywhere, says (jan) the humble fifth Nanak. 2. 3. 31.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਾ ਕੈ ਸਿਮਰਣਿ ਸਭੁ ਕਛੁ ਪਾਈਐ ਬਿਰਥੀ ਘਾਲ ਨ ਜਾਈ ॥ ਤਿਸੁ ਪ੍ਰਭ ਤਿਆਗਿ ਅਵਰ ਕਤ ਰਾਚਹੁ ਜੋ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥

Soraṯẖ mėhlā 5.  Jā kai simraṇ sabẖ kacẖẖ pā▫ī▫ai birthī gẖāl na jā▫ī.  Ŧis parabẖ ṯi▫āg avar kaṯ rācẖahu jo sabẖ mėh rahi▫ā samā▫ī. ||1||

 

Composition of the fifth Guru in Raga Soratth. The Almighty by (ja kai) whose (simran-i) remembrance, i.e. practicing whose virtues and commands, (sabh-u kichh-u) everything is (paaeeai = obtained) achieved, and (ghaal = toil) efforts in obedience do not (jaaee) go (birthi) in vain.

O mortal, (tiaag-i) forsaking (tis-u) that (prabh-u) Master (jo) who (rahiaa = remains) is (samaaee = contained) present (mah-i) in (sabh) all places/things/creatures, (kat) where (avar) else are you (raachah-u) engrossed, i.e. you can obtain nothing elsewhere. 1.

 

ਹਰਿ ਹਰਿ ਸਿਮਰਹੁ ਸੰਤ ਗੋਪਾਲਾ ॥ ਸਾਧਸੰਗਿ ਮਿਲਿ ਨਾਮੁ ਧਿਆਵਹੁ ਪੂਰਨ ਹੋਵੈ ਘਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Har har simrahu sanṯ gopālā.  Sāḏẖsang mil nām ḏẖi▫āvahu pūran hovai gẖālā. ||1|| rahā▫o.

 

O (sant) seekers, (simrah-u) remember (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty (gopaala) Sustainer of the universe.

(Mil-i) get together (saadhsang-i) in holy congregation and (dhiaavh-u) remember (naam-u) Divine virtues and commands, by practicing which (ghaala = toil) the efforts (hovai = become) are (pooran = accomplished) fruitful – one is accepted for union with the Creator. 1.

(Rahaau) dwell on this and contemplate,

 

ਸਾਰਿ ਸਮਾਲੈ ਨਿਤਿ ਪ੍ਰਤਿਪਾਲੈ ਪ੍ਰੇਮ ਸਹਿਤ ਗਲਿ ਲਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਤੁਮਰੇ ਬਿਸਰਤ ਜਗਤ ਜੀਵਨੁ ਕੈਸੇ ਪਾਵੈ ॥੨॥੪॥੩੨॥

Sār samālai niṯ paraṯipālai parem sahiṯ gal lāvai.  Kaho Nānak parabẖ ṯumre bisraṯ jagaṯ jīvan kaise pāvai. ||2||4||32||

 

The Almighty knows (saar-i) how the creatures are and (samaalai) looks after them, (nit-i) ever (pratipaalai = nurtures) provides them the wherewithal and (sahit = with, preym = love) lovingly (gal-i laavai = embraces/keeps close) keeps them in IT’s care.

(Kaisey) how can (jagat-u = world) the creatures (paavai) obtain (jeevan-u) life, i.e. not succumb to temptations and remain separated from You?, i.e. other methods like rituals do not help. 2. 4. 32.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਅਬਿਨਾਸੀ ਜੀਅਨ ਕੋ ਦਾਤਾ ਸਿਮਰਤ ਸਭ ਮਲੁ ਖੋਈ ॥ ਗੁਣ ਨਿਧਾਨ ਭਗਤਨ ਕਉ ਬਰਤਨਿ ਬਿਰਲਾ ਪਾਵੈ ਕੋਈ ॥੧॥

Soraṯẖ mėhlā 5.  Abẖināsī jī▫an ko ḏāṯā simraṯ sabẖ mal kẖo▫ī.  Guṇ niḏẖān bẖagṯan ka▫o barṯan birlā pāvai ko▫ī. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Abinaasi = imperishable) the Eternal Master is (daata = giver) the provider (ko) for (jeean) the creatures; (simrat) by remembering – and practicing IT’s virtues and commands – (sabh) all (mal-u = dirt) vices are (khoi = lost) dispelled from the mind – and one finds IT within.

The Master is (nidhaan) the treasure of (gun) virtues which are (vartan) the wherewithal for life (kau) for (bhagtan) the devotees; but (koee) some (virla) rare person (paavai) finds them within. 1.

 

ਮੇਰੇ ਮਨ ਜਪਿ ਗੁਰ ਗੋਪਾਲ ਪ੍ਰਭੁ ਸੋਈ ॥ ਜਾ ਕੀ ਸਰਣਿ ਪਇਆਂ ਸੁਖੁ ਪਾਈਐ ਬਾਹੁੜਿ ਦੂਖੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Mere man jap gur gopāl parabẖ so▫ī.  Jā kī saraṇ pa▫i▫āʼn sukẖ pā▫ī▫ai bāhuṛ ḏūkẖ na ho▫ī. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (jap-i) remember (soee) that One (prabh-u) Master, (gur) the great (gopaal) Sustainer of the universe.

By (paaiaa) placing the self in whose (saran-i = sanctuary) care, (dookh) distress does not (hoi = happen) afflict (bahurr-i) again, i.e. one is not born again. 1.

(Rahaau) dwell on this and contemplate.

 

ਵਡਭਾਗੀ ਸਾਧਸੰਗੁ ਪਰਾਪਤਿ ਤਿਨ ਭੇਟਤ ਦੁਰਮਤਿ ਖੋਈ ॥

vadbẖāgī sāḏẖsang parāpaṯ ṯin bẖetaṯ ḏurmaṯ kẖo▫ī.

 

It is (vaddbhaagi) with god fortune that (saadh-sang-u) company of the seekers (prapaat-i) is obtained; by (bh-ettat) meeting (tin) them, i.e. in their company, (durmat = evil thinking) vices (khoee = lost) are given up.

 

Page 618

 

ਤਿਨ ਕੀ ਧੂਰਿ ਨਾਨਕੁ ਦਾਸੁ ਬਾਛੈ ਜਿਨ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਪਰੋਈ ॥੨॥੫॥੩੩॥

Ŧin kī ḏẖūr Nānak ḏās bācẖẖai jin har nām riḏai paro▫ī. ||2||5||33||

 

(Daas-u = servant) the humble fifth Nanak (baachhai) seeks (dhhoor-i) dust of feet (tin ki) of those, i.e. to serve and follow those, who (proee = strung like in a rosary) keep in mind (naam-u) virtues and commands of (har-i) the Almighty – as guide for life. 2. 5. 33.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਨਮ ਜਨਮ ਕੇ ਦੂਖ ਨਿਵਾਰੈ ਸੂਕਾ ਮਨੁ ਸਾਧਾਰੈ ॥ ਦਰਸਨੁ ਭੇਟਤ ਹੋਤ ਨਿਹਾਲਾ ਹਰਿ ਕਾ ਨਾਮੁ ਬੀਚਾਰੈ ॥੧॥

Soraṯẖ mėhlā 5.  Janam janam ke ḏūkẖ nivārai sūkā man saḏẖārai.  Ḏarsan bẖetaṯ hoṯ nihālā har kā nām bīcẖārai. ||1||

 

Composition of the fifth Guru in Raga Soratth. The guru (nivaarai) banishes from the mind, the accumulated influence of (dookh) faults (key) of (janam janam) numerous past lives, and (saadhaarai) provides support, i.e. revives, (sooka) the withering (man) mind – which has lost the ability to overcome vices.

One who (bheyttat) obtains (darsan-u = sight) sight, i.e. meets the guru and with his guidance, (beechaarai) reflects on (naam-u) commands of (har-i) the Almighty, (hot) becomes (nihaala) happy – attains peace 1.

 

ਮੇਰਾ ਬੈਦੁ ਗੁਰੂ ਗੋਵਿੰਦਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਉਖਧੁ ਮੁਖਿ ਦੇਵੈ ਕਾਟੈ ਜਮ ਕੀ ਫੰਧਾ ॥੧॥ ਰਹਾਉ ॥

Merā baiḏ gurū govinḏā.  Har har nām a▫ukẖaḏẖ mukẖ ḏevai kātai jam kī fanḏẖā. ||1|| rahā▫o.

 

The guru is embodiment of (govinda) the Master of universe is (meyra) my (baid-u) physician.

He (deyvai = gives) administers (aukhadh-u) the medicine of (har-i = dispels evil vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands and (kaattai) cuts (phandha) the noose of (jam) the messenger of death, i.e. the guru guides to get rid of vices due to which the Jam takes the soul – and unites with the Creator. 1.

 

ਸਮਰਥ ਪੁਰਖ ਪੂਰਨ ਬਿਧਾਤੇ ਆਪੇ ਕਰਣੈਹਾਰਾ ॥ ਅਪੁਨਾ ਦਾਸੁ ਹਰਿ ਆਪਿ ਉਬਾਰਿਆ ਨਾਨਕ ਨਾਮ ਅਧਾਰਾ ॥੨॥੬॥੩੪॥

Samrath purakẖ pūran biḏẖāṯe āpe karnaihārā.  Apunā ḏās har āp ubāri▫ā Nānak nām aḏẖārā. ||2||6||34||

 

(Purakh) the all-pervasive (pooran) perfect (bhidaatey) Creator is (samrath) potent (karnaihaara = doer) to do everything.

Says the fifth Nanak: (Har-i) the Almighty (ubaaria) saves (apna = own) IT’s (daas-u) servant – who obeys the Master, with (naam) Divine virtues and commands as (adhaara = support) guide. 2. 6. 34.

 

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Note: Some persons engage in machinations and feel happy doing that. However, they may be able to deceive people but not the Almighty. In this Shabad, the fifth Guru admits this on behalf of us mortals and supplicates to Akal Purakh, the Eternal Master, to enable being in obedience to IT who knows everything. This is necessary to attain union with IT, which is the objective of human birth.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਅੰਤਰ ਕੀ ਗਤਿ ਤੁਮ ਹੀ ਜਾਨੀ ਤੁਝ ਹੀ ਪਾਹਿ ਨਿਬੇਰੋ ॥ ਬਖਸਿ ਲੈਹੁ ਸਾਹਿਬ ਪ੍ਰਭ ਅਪਨੇ ਲਾਖ ਖਤੇ ਕਰਿ ਫੇਰੋ ॥੧॥

Soraṯẖ mėhlā 5.  Anṯar kī gaṯ ṯum hī jānī ṯujẖ hī pāhi nibero.  Bakẖas laihu sāhib parabẖ apne lākẖ kẖaṯe kar fero. ||1||

 

Composition of the fifth Guru in Raga Soratth.  O Almighty, (tum hi) You alone (jaani) know (gat-i) the state of (antar-i = within) mind, i.e. thoughts, – and also deeds – of the creatures; (nibeyro) deliverance from them also lies (paah-i) with (tujh hi) You alone.

I (pheyro = again) repeatedly (kar-i) commit (laakh = hundred thousand) innumerable (khatey) faults; o (sahib) Master, (bakhas-i laihu) forgive (apney = own) Your servant – and put me on the right path. 1.

 

ਪ੍ਰਭ ਜੀ ਤੂ ਮੇਰੋ ਠਾਕੁਰੁ ਨੇਰੋ ॥ ਹਰਿ ਚਰਣ ਸਰਣ ਮੋਹਿ ਚੇਰੋ ॥੧॥ ਰਹਾਉ ॥

Parabẖ jī ṯū mero ṯẖākur nero.  Har cẖaraṇ saraṇ mohi cẖero. ||1|| rahā▫o.

 

O (meyro) my (ji) revered (prabh) Almighty (tthaakur-u) Master, (too) You are ever (neyro = near) with me.

Please keep (moh-i) me, Your (cheyro = disciple) servant, ever (charan = feet) at Your service, and in Your (saran) care and obedience, o (har-i) Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਬੇਸੁਮਾਰ ਬੇਅੰਤ ਸੁਆਮੀ ਊਚੋ ਗੁਨੀ ਗਹੇਰੋ ॥ ਕਾਟਿ ਸਿਲਕ ਕੀਨੋ ਅਪੁਨੋ ਦਾਸਰੋ ਤਉ ਨਾਨਕ ਕਹਾ ਨਿਹੋਰੋ ॥੨॥੭॥੩੫॥

Besumār be▫anṯ su▫āmī ūcẖo gunī gahero.  Kāt silak kīno apuno ḏāsro ṯa▫o Nānak kahā nihoro. ||2||7||35||

 

My (suaami) Master, You are (beysumaar) beyond appraisal, (beyant) infinite, (oocho = high) great and (gaheyro = deep) profound (guni) in virtues.

When You (kaatt-i) cut (silak = rope) bondage to vices in the world-play and (keeno = make, apuno = own) accept someone as (daasro) a servant, (tau) then (kahaaa = where?) there is no, need for (nihoro) dependence on anyone else – like worship of gods/goddesses or rituals -, says fifth Nanak. 2. 7. 35.

 

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ਸੋਰਠਿ ਮਃ ੫ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਗੁਰੂ ਗੋਵਿੰਦਾ ਸਗਲ ਮਨੋਰਥ ਪਾਏ ॥ ਅਸਥਿਰ ਭਏ ਲਾਗਿ ਹਰਿ ਚਰਣੀ ਗੋਵਿੰਦ ਕੇ ਗੁਣ ਗਾਏ ॥੧॥

Soraṯẖ mėhlā 5.  Bẖa▫e kirpāl gurū govinḏā sagal manorath pā▫e.  Asthir bẖa▫e lāg har cẖarṇī govinḏ ke guṇ gā▫e. ||1||

 

Composition of the fifth Guru in Raga Soratth. Those on whom (govinda = master of universe) the Almighty Guru (bhaey) is (kripaal) kind, i.e. it is with Divine grace that, they (paaey = obtain) achieve (sagal) all (manorath) objectives.

(Laag-i = attached) being (charni = to feet) obedient to commands of (har-i) the Almighty, and (gaaey = singing) remembering and emulating IT’s (gun) virtues, they (bhaey) become (asthir = unshakable) steadfast – in the face of temptations in the world-play. 1.

 

ਭਲੋ ਸਮੂਰਤੁ ਪੂਰਾ ॥ ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਨਾਮੁ ਜਪਿ ਵਾਜੇ ਅਨਹਦ ਤੂਰਾ ॥੧॥ ਰਹਾਉ ॥

Bẖalo samūraṯ pūrā.  Sāʼnṯ sahj ānanḏ nām jap vāje anhaḏ ṯūrā. ||1|| rahā▫o.

 

That time is (samoorat) auspicious and (poora) fulfilling, when (jap-i) one remembers (naam-u) Divine virtues and commands; then (toora) trumpets (vaajey) play (anhad) incessantly, i.e. the mind recognizes the celestial messages within – connecting with the Master; this brings (saant-i) peace and (aanand) bliss accompanied by (sahj) poise. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਿਲੇ ਸੁਆਮੀ ਪ੍ਰੀਤਮ ਅਪੁਨੇ ਘਰ ਮੰਦਰ ਸੁਖਦਾਈ ॥ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਨਾਨਕ ਜਨ ਪਾਇਆ ਸਗਲੀ ਇਛ ਪੁਜਾਈ ॥੨॥੮॥੩੬॥

Mile su▫āmī parīṯam apune gẖar manḏar sukẖ▫ḏā▫ī.  Har nām niḏẖān Nānak jan pā▫i▫ā saglī icẖẖ pujā▫ī. ||2||8||36||

 

This is the sign that (suaami) the Master (apun-e = own) of all (mil-e) is found within and becomes (sukhdaai) the source of comfort/peace for (ghar = home, mandar = mansion) body and mind.

When one (paaia) obtains (nidhaan-u) the treasure of (naam) virtues of (har-i) the Almighty, then (sagli) all (ichh) wishes are deemed (pujaai) fulfilled – this state is of sublime satisfaction. 2. 8. 36.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੇ ਚਰਨ ਬਸੇ ਰਿਦ ਭੀਤਰਿ ਸੁਭ ਲਖਣ ਪ੍ਰਭਿ ਕੀਨੇ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਪੂਰਨ ਪਰਮੇਸਰ ਨਾਮ ਨਿਧਾਨ ਮਨਿ ਚੀਨੇ ॥੧॥

Soraṯẖ mėhlā 5.  Gur ke cẖaran base riḏ bẖīṯar subẖ lakẖaṇ parabẖ kīne.  Bẖa▫e kirpāl pūran parmesar nām niḏẖān man cẖīne. ||1||

 

Composition of the fifth Guru in Raga Soratth. One (bheetar-i = inside) in whose (rid) mind (charan) feet of (gur) the guru (basey) abide, i.e. who obeys the guru’s instructions, (prabh-i) the Almighty (keeney = makes) gives him/her (subh) good (lakhan) qualities, i.e. by Divine grace his/her conduct becomes virtuous.

(Pooran) the all-pervasive (parmeysar) Supreme Master (bhaey = be) is (kripaal) kind to that person to enable him/her to (cheeney = recognize) find (nidhaan) the treasure, i.e. become aware, of (naam) Divine virtues within. 1.

 

ਮੇਰੋ ਗੁਰੁ ਰਖਵਾਰੋ ਮੀਤ ॥ ਦੂਣ ਚਊਣੀ ਦੇ ਵਡਿਆਈ ਸੋਭਾ ਨੀਤਾ ਨੀਤ ॥੧॥ ਰਹਾਉ ॥

Mero gur rakẖvāro mīṯ.  Ḏūṇ cẖa▫ūṇī ḏe vadi▫ā▫ī sobẖā nīṯā nīṯ. ||1|| rahā▫o.

 

The guru, (meyro) my (meet) friend, is my (rakhvaaro) protector – from temptations in the world-play.

Obedience to him (dey = gives) brings (doon = twice, chauni = fourfold) ever increasing (vaddiaaee) glory and (neeta neeta) ever (sobha) fame/good name – here and in the hereafter. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੀਅ ਜੰਤ ਪ੍ਰਭਿ ਸਗਲ ਉਧਾਰੇ ਦਰਸਨੁ ਦੇਖਣਹਾਰੇ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਅਚਰਜ ਵਡਿਆਈ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੇ ॥੨॥੯॥੩੭॥
Jī▫a janṯ parabẖ sagal uḏẖāre ḏarsan ḏekẖaṇhāre.  Gur pūre kī acẖraj vadi▫ā▫ī Nānak saḏ balihāre. ||2||9||37||

 

(Deykhanhaarey) those who see and follow (darsan = sight) example of the guru, (prabh-i) the Almighty (udhaarey) saves (sagal) all those (jeea jant= creatures) persons– from vices in the world-play.

(Achraj) awesome is (vaddiaaee = virtue) the efficacy of following (poorey) the prefect guru; I (sad) ever (balihaarey = am sacrifice) adore the guru, says the fifth Nanak. 2. 9. 37.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸੰਚਨਿ ਕਰਉ ਨਾਮ ਧਨੁ ਨਿਰਮਲ ਥਾਤੀ ਅਗਮ ਅਪਾਰ ॥ ਬਿਲਛਿ ਬਿਨੋਦ ਆਨੰਦ ਸੁਖ ਮਾਣਹੁ ਖਾਇ ਜੀਵਹੁ ਸਿਖ ਪਰਵਾਰ ॥੧॥

Soraṯẖ mėhlā 5.  Sancẖan kara▫o nām ḏẖan nirmal thāṯī agam apār.  Bilacẖẖ binoḏ ānanḏ sukẖ māṇhu kẖā▫e jīvhu sikẖ parvār. ||1||

 

Composition of the fifth Guru in Raga Soratth. We should (sanchan karau) accumulate (dhan-u) the wealth, i.e. obtain awareness, of (nirmal = stainless) the pristine (naam) Divine virtues; this (thaati) wealth (agam = beyond reach, apaar = infinite) is never exhausted.

O (sikh) disciple-(parvaar) family of the guru, i.e. holy congregation, (bilachh-i = spend) distribute/spread this wealth with (binod) joy and (aanand) happiness; (maanah-u) enjoy (sukh) peace/comfort as you (khaaey = eating, jeevh-u= live) emulate the virtues of the Almighty. 1.

 

ਹਰਿ ਕੇ ਚਰਨ ਕਮਲ ਆਧਾਰ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਪਾਇਓ ਸਚ ਬੋਹਿਥੁ ਚੜਿ ਲੰਘਉ ਬਿਖੁ ਸੰਸਾਰ ॥੧॥ ਰਹਾਉ ॥

Har ke cẖaran kamal āḏẖār.  Sanṯ parsāḏ pā▫i▫o sacẖ bohith cẖaṛ langẖa▫o bikẖ sansār. ||1|| rahā▫o.

 

Let us make (kamal = lotus, charan = feet) the lotus feet, i.e. obedience to commands, (key) of (har-i) the Almighty, (aadhaar-u = support) the way, of life.

And (charr-i) board (bohitth-u) the ship of (sach) the Eternal, i.e. live by Divine virtues and commands, (prasaad-i = with grace of) as taught by (sant) the guru, and (langhau = get across) overcome (sansaar = world) the world-ocean of (bihk-u/vishey) vices – to unite with the Creator.

(Rahaau) dwell on this and contemplate.

 

ਭਏ ਕ੍ਰਿਪਾਲ ਪੂਰਨ ਅਬਿਨਾਸੀ ਆਪਹਿ ਕੀਨੀ ਸਾਰ ॥ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਨੋ ਨਾਨਕ ਨਾਹੀ ਸੁਮਾਰ ॥੨॥੧੦॥੩੮॥

Bẖa▫e kirpāl pūran abẖināsī āpėh kīnī sār.  Pekẖ pekẖ Nānak bigsāno Nānak nāhī sumār. ||2||10||38||

 

(Pooran) the all-pervasive (abinaasi = imperishable) Eternal Master (aapah-i) IT-self (keeni saar) takes care – and accepts the servants for union.

I am (bigsaano) happy (nahi sumaar = beyond estimate) beyond limits (peykh-i peykh-i) seeing this, i.e. experiencing the bliss, says the fifth Nanak. 2. 10. 38.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰਿ ਪੂਰੈ ਅਪਨੀ ਕਲ ਧਾਰੀ ਸਭ ਘਟ ਉਪਜੀ ਦਇਆ ॥ ਆਪੇ ਮੇਲਿ ਵਡਾਈ ਕੀਨੀ ਕੁਸਲ ਖੇਮ ਸਭ ਭਇਆ ॥੧॥

Soraṯẖ mėhlā 5.  Gur pūrai apnī kal ḏẖārī sabẖ gẖat upjī ḏa▫i▫ā.  Āpe mel vadā▫ī kīnī kusal kẖem sabẖ bẖa▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. When (poorai) the perfect (gur-i) guru (dhaari) used (apni = own) his (kal) power, i.e. guided me, then I (upji = manifested) developed (daiaa) compassion for (sabh) all (ghatt = bodies) creatures in my mind, i.e. I saw the One Almighty in all.

The guru (aap-i) himself (keeni = gave) enabled me (meyl-i) to find (vadaai) the virtues of the Almighty within; since then it (bhaiaa) is (sabh) all (kusal) happiness and (kheym) pleasure. 1.

 

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ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਜਪਿ ਸਦਾ ਨਿਹਾਲ ॥ ਰਹਾਉ ॥

Saṯgur pūrā merai nāl.  Pārbarahm jap saḏā nihāl. Rahā▫o.

 

Teachings of (poora) the perfect (satigur) true guru are (naal-i = with) in (m-era) my mind, to (sadaa) ever (japi = remember) practice virtues and commands of (paarbrahm) the Transcendent Master, and be (nihaal) happy.

(Rahaau) dwell on this and contemplate.

 

ਅੰਤਰਿ ਬਾਹਰਿ ਥਾਨ ਥਨੰਤਰਿ ਜਤ ਕਤ ਪੇਖਉ ਸੋਈ ॥ ਨਾਨਕ ਗੁਰੁ ਪਾਇਓ ਵਡਭਾਗੀ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥੨॥੧੧॥੩੯॥

Anṯar bāhar thān thananṯar jaṯ kaṯ pekẖa▫o so▫ī.  Nānak gur pā▫i▫o vadbẖāgī ṯis jevad avar na ko▫ī. ||2||11||39||

 

(Anatar-i) within, (baahar-i) outside in nature, at all (thaan) places and (thanantar-i) between places (jat kat) wherever I am, I (peykhau) see (soee = that) the One Master.

It is (vaddbhaagi) with good fortune that I found the guru; there is (na koee) none (jeyvadd-u = as great) equal to (tis-u = that) the guru, – who can help find he Almighty – says the fifth Nanak. 2. 11. 39.