SGGS pp 625-627, Soratth M: 5, Shabads 65-75.
ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੩ ਦੁਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Soraṯẖ mėhlā 5 gẖar 3 ḏupḏe Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Soratth (dupdey) of two stanzas each, (ghaar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
Note: The Shabad below mentions ਰਾਮਦਾਸ ਸਰੋਵਰਿ (raamdaas, sarovar-i = in pool) literally meaning the pool of Raamdaas and can be taken as that of the fourth Guru Raamdaas. However the fifth Guru, the author of this Shabad, himself defines Raamdas thus “Jis kai man paarbrahm ka nivaas; tis ka naam sat raamdaas” SGGS p 275. Meaning in essence that one who has the Supreme Being in mind is truly Raamdaas – the servant/devotee of the Almighty. Also the Almighty’s virtues are recounted, and learnt to emulate, in Saadhsangat or holy congregation, and It dwells therein. Hence Saadhsangat is Raamdaas Sarovar, the pool/gathering of the devotees. This Shabad itself says that the dirt of vices is removed by joining the holy congregation.
ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥ ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥ ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥ ਗੁਰਿ ਪੂਰੈ ਕੀਨੇ ਦਾਨਾ ॥੧॥
Rāmḏās sarovar nāṯe. Sabẖ uṯre pāp kamāṯe. Nirmal ho▫e kar isnānā. Gur pūrai kīne ḏānā. ||1||
Those who (naatey/nhaatey) bathe (sarovar-i) in the pool of (raam-daas) servants of the Almighty, i.e. who join the holy congregation and learn how to get rid of their vices; the influence of (sabh-i) all (paap = sins) wrongdoings (kamaatey) committed by them in the past (utrey) are removed from their minds, i.e. they do not act under their influence.
They (hoey) are (nirmal) cleansed (kar-i) by taking (isnaana) the bath – by remembering and emulating virtues, (keeney = given, daana = alms) imparted (gur-i) by the guru, (poorai = perfect) the embodiment of the Almighty. 1.
ਸਭਿ ਕੁਸਲ ਖੇਮ ਪ੍ਰਭਿ ਧਾਰੇ ॥ ਸਹੀ ਸਲਾਮਤਿ ਸਭਿ ਥੋਕ ਉਬਾਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਰਹਾਉ ॥
Sabẖ kusal kẖem parabẖ ḏẖāre. Sahī salāmaṯ sabẖ thok ubāre gur kā sabaḏ vīcẖāre. Rahā▫o.
(Prabh-i) the Almighty (dhaarey) provides (sabh-i) all (kusal) well-being and (kheym) happiness;
(Sabh-i) all (thok = things) virtues are (sahi salaamat-i = safe) protected/maintained and (ubaarey = brought out) vices are overcome by those who (bichaarey) understanding/obeying (sabad-u = word) teachings of the guru.
(Rahaau) dwell on this and contemplate.
ਸਾਧਸੰਗਿ ਮਲੁ ਲਾਥੀ ॥ ਪਾਰਬ੍ਰਹਮੁ ਭਇਓ ਸਾਥੀ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥ ਆਦਿ ਪੁਰਖ ਪ੍ਰਭੁ ਪਾਇਆ ॥੨॥੧॥੬੫॥
Sāḏẖsang mal lāthī. Pārbarahm bẖa▫i▫o sāthī. Nānak nām ḏẖi▫ā▫i▫ā. Āḏ purakẖ parabẖ pā▫i▫ā. ||2||1||65||
When (mal= dirt) vices in the mind (laathi) are removed (saadh-sang-i) by – the guru’s teachings as learnt in in holy congregation; (paarbrahm = creator of all universes) the Supreme Being (bhaio) becomes (saathi) the companion, i.e. IT-self helps.
Says fifth Nanak: Those who (dhiaaia) pay attention to (naam-u) Divine virtues and commands, (paaia) find (prabh-u) the Almighty (aad-i) the Primal (purakh-u) Being. 2. 1. 65.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਚਿਤਿ ਆਇਆ ॥ ਸੋ ਘਰੁ ਦਯਿ ਵਸਾਇਆ ॥
Soraṯẖ mėhlā 5. Jiṯ pārbarahm cẖiṯ ā▫i▫ā. So gẖar ḏa▫yi vasā▫i▫ā.
Composition of the fifth Guru in Raga Soratth. (Jit-u) where (paarbrahm-u) the Transcendent Master (aaiaa = comes, chit = mind) is remembered; in (so) that (ghar-u) house (dayy-i) the Almighty (vasaaia) dwells, i.e. manifests to that person – by way of virtues.
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ਸੁਖ ਸਾਗਰੁ ਗੁਰੁ ਪਾਇਆ ॥ ਤਾ ਸਹਸਾ ਸਗਲ ਮਿਟਾਇਆ ॥੧॥
Sukẖ sāgar gur pā▫i▫ā. Ŧā sahsā sagal mitā▫i▫ā. ||1||
When the guru (saagar-u) the ocean/source of (sukh) comforts (paaia) is found, (ta) then (sagal) all (sahsa) doubts – about the presence of the Master within – are (mittaaia = effaced) removed. 1.
ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਵਡਿਆਈ ॥ ਆਠ ਪਹਰ ਗੁਣ ਗਾਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈ ॥ ਰਹਾਉ ॥
Har ke nām kī vadi▫ā▫ī. Āṯẖ pahar guṇ gā▫ī. Gur pūre ṯe pā▫ī. Rahā▫o.
(Vaddiaai) praises/greatness of (naam) virtues of (har-i) the Almighty; these (gun) virtues should be (gaai) sung (aatth pahar = eight x three hour periods) round the clock; awareness of these (paaee) is obtained (tey) from the guru (poorey = perfect) the embodiment of the Almighty.
(Rhaau) dwell on this and contemplate.
ਪ੍ਰਭ ਕੀ ਅਕਥ ਕਹਾਣੀ ॥ ਜਨ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ ਨਾਨਕ ਦਾਸ ਵਖਾਣੀ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਜਾਣੀ ॥੨॥੨॥੬੬॥
Parabẖ kī akath kahāṇī. Jan bolėh amriṯ baṇī. Nānak ḏās vakẖāṇī. Gur pūre ṯe jāṇī. ||2||2||66||
(Kahaani = description) the Being of (prabh) the Master is (akath = not sayable) indescribable; (jan) the humble seekers (bolah-i = say) remember IT with (amrit) IT’s life-giving (baani = words) virtues.
(Daas) the servant (vakhaani) utters and remembers them, says the fifth Nanak; the virtues are (jaani = known) learnt (tey) from (gur) the guru, (poorey) the embodiment of the Almighty. 2. 2. 66.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਆਗੈ ਸੁਖੁ ਗੁਰਿ ਦੀਆ ॥ ਪਾਛੈ ਕੁਸਲ ਖੇਮ ਗੁਰਿ ਕੀਆ ॥ ਸਰਬ ਨਿਧਾਨ ਸੁਖ ਪਾਇਆ ॥ ਗੁਰੁ ਅਪੁਨਾ ਰਿਦੈ ਧਿਆਇਆ ॥੧॥
Soraṯẖ mėhlā 5. Āgai sukẖ gur ḏī▫ā. Pācẖẖai kusal kẖem gur kī▫ā. Sarab niḏẖān sukẖ pā▫i▫ā. Gur apunā riḏai ḏẖi▫ā▫i▫ā. ||1||
Composition of the fifth Guru in Raga Soratth. (Gur-i) the guru has (deeaa = given) granted (sukh-u) comfort (aagai) in front; and (keeaa = did) granted (kusal) well-being and (kheym) happiness (paachhai) behind, i.e. one can find total bliss with the guru’s grace/guidance.
This (sukh-u) state of bliss, which is like getting (sarab) all (nidhaan) treasures, is (paaiaa) obtained by those who (dhiaaiaa) pay attention to the teachings of (apunaa = own) the guru. 1.
ਅਪਨੇ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ॥ ਮਨ ਇਛੇ ਫਲ ਪਾਈ ॥ ਸੰਤਹੁ ਦਿਨੁ ਦਿਨੁ ਚੜੈ ਸਵਾਈ ॥ ਰਹਾਉ ॥
Apne saṯgur kī vadi▫ā▫ī. Man icẖẖe fal pā▫ī. Sanṯahu ḏin ḏin cẖaṛai savā▫ī. Rahā▫o.
This is (vaddiaaee) the greatness of (apney = own) the (satigur) true guru, that by following him (phal = fruit) the things (ichhey) wished by (man) the mind (paai) are obtained; glory of the guru (charrai savaaee) is ever increasing, o (santah-u) seekers – we should ever follow the guru.
(Rahaau) dwell on this and contemplate.
ਜੀਅ ਜੰਤ ਸਭਿ ਭਏ ਦਇਆਲਾ ਪ੍ਰਭਿ ਅਪਨੇ ਕਰਿ ਦੀਨੇ ॥ ਸਹਜ ਸੁਭਾਇ ਮਿਲੇ ਗੋਪਾਲਾ ਨਾਨਕ ਸਾਚਿ ਪਤੀਨੇ ॥੨॥੩॥੬੭॥
Jī▫a janṯ sabẖ bẖa▫e ḏa▫i▫ālā parabẖ apne kar ḏīne. Sahj subẖā▫e mile gopālā Nānak sācẖ paṯīne. ||2||3||67||
(Sabh-i) all those (jeea jant = creatures) persons who follow the guru (bhaey) become (daiaala) kind to others; (prabh-i) the Master (kar-i deeney) makes them (apney) IT’s own – patronizes them.
They (sahj subhaaey) intuitively (miley) find (gopaala = Sustainer of universe) the Almighty, who is (pateen-e = satisfied) pleased with them, says the fifth Nanak. 2. 3. 67.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਰਖਵਾਰੇ ॥ ਚਉਕੀ ਚਉਗਿਰਦ ਹਮਾਰੇ ॥ ਰਾਮ ਨਾਮਿ ਮਨੁ ਲਾਗਾ ॥ ਜਮੁ ਲਜਾਇ ਕਰਿ ਭਾਗਾ ॥੧॥
Soraṯẖ mėhlā 5. Gur kā sabaḏ rakẖvāre. Cẖa▫ukī cẖa▫ugiraḏ hamāre. Rām nām man lāgā. Jam lajā▫e kar bẖāgā. ||1||
Composition of the fifth Guru in Raag Soratth. (Sabad-u = word) teachings of the guru (rakhvaarey) protect; they act as (chauki) a guard-post (chaugird = on four sides) all round (hamaarey) us – inhibit vices from tempting us.
When (man) the mind (laaga) engages in practice of (naam-u) virtues and commands of (raam) the all-pervasive Master – as taught by the guru; (jam-u) the messenger of death (lajaaey kar-i) being ashamed for having come to take such a soul – which it is not allowed to – and (bhaaga) runs, i.e. such souls are outside the domain of the Jam. 1.
ਪ੍ਰਭ ਜੀ ਤੂ ਮੇਰੋ ਸੁਖਦਾਤਾ ॥ ਬੰਧਨ ਕਾਟਿ ਕਰੇ ਮਨੁ ਨਿਰਮਲੁ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਰਹਾਉ ॥
Parabẖ jī ṯū mero sukẖ▫ḏāṯa. Banḏẖan kāt kare man nirmal pūran purakẖ biḏẖāṯā. Rahā▫o.
O (ji) revered (prabh) Master, (too) You are the source of (sukh-u = comfort) solace (meyro = my) for me.
You are (pooran = perfect) the Omnipotent (purakh-u) all-pervasive (bidhaata) Creator who (kaatt-i) cuts (bandhan) bondage/attachment to vices and (karey) makes (man-u) the mind (nirmal) cleansed/purified – vices are driven out and the mind experiences the comfort of the Master’s presence.
(Rahaau) dwell on this and contemplate.
ਨਾਨਕ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥ ਤਾ ਕੀ ਸੇਵ ਨ ਬਿਰਥੀ ਜਾਸੀ ॥ ਅਨਦ ਕਰਹਿ ਤੇਰੇ ਦਾਸਾ ॥ ਜਪਿ ਪੂਰਨ ਹੋਈ ਆਸਾ ॥੨॥੪॥੬੮॥
Nānak parabẖ abẖināsī. Ŧā kī sev na birthī jāsī. Anaḏ karahi ṯere ḏāsā. Jap pūran ho▫ī āsā. ||2||4||68||
Says the fifth Nanak: Everyone else is perishable; (prabh-u) the Almighty is (abinaasi) Eternal – and protects here and in the hereafter; (ta ki) IT’s (seyv) service, i.e. practice of Divine virtues and commands does not (birthi) go in vain.
O Almighty, (teyrey) Your (daasa) servants (anad/anand karah-i) are happy; their (aasa) wishes (hoee) are (pooran) fulfilled (jap-i) by remembering and emulating Your virtues. 2. 4. 68.
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Note: The message from the Shabad below is that longing of the human soul for union with the Creator is fulfilled with the guru’s guidance. The Almighty leads the seekers to the guru and be guided by him. They overcome allurements in the world-play, live by Naam/Divine virtues and commands, and unite with the Master.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰ ਅਪੁਨੇ ਬਲਿਹਾਰੀ ॥ ਜਿਨਿ ਪੂਰਨ ਪੈਜ ਸਵਾਰੀ ॥ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ॥ ਪ੍ਰਭੁ ਅਪੁਨਾ ਸਦਾ ਧਿਆਇਆ ॥੧॥
Soraṯẖ mėhlā 5. Gur apune balihārī. Jin pūran paij savārī. Man cẖinḏi▫ā fal pā▫i▫ā. Parabẖ apunā saḏā ḏẖi▫ā▫i▫ā.
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Composition of the fifth Guru in Raga Soratth: I (balihari = am sacrifice to) adore (apuney) my guru, (jin-i) who (savaar-i = transforms) protects (paij) honour (pooran) fully – by keeping one away from vices which come in the way of union with the Creator.
By following his teachings, one (dhiaaia) pays attention to – virtues and commands of – (prabh-u) the Almighty Master (apuna = own) of all, and (paaia) obtains (phal-u = fruit) fulfilment of what is (chindia) wished in (man) the mind, i.e. union with the Creator. 1.
ਸੰਤਹੁ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਸੋਈ ॥ ਰਹਾਉ ॥
Sanṯahu ṯis bin avar na ko▫ī. Karaṇ kāraṇ parabẖ so▫ī. Rahā▫o.
O (santah-u = saints) seekers, there is (na koee) none (avar-u) else (bin-u) except (tis-u = that) the One Almighty who can do anything; (soee = that) the One (prabh-u) Master is (kaaran) the cause of (karan = doer) of all that has been created and happens.
(Rahaau) dwell on this and contemplate.
ਪ੍ਰਭਿ ਅਪਨੈ ਵਰ ਦੀਨੇ ॥ ਸਗਲ ਜੀਅ ਵਸਿ ਕੀਨੇ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥ ਤਾ ਸਗਲੇ ਦੂਖ ਮਿਟਾਇਆ ॥੨॥੫॥੬੯॥
Parabẖ apnai var ḏīne. Sagal jī▫a vas kīne. Jan Nānak nām ḏẖi▫ā▫i▫ā. Ŧā sagle ḏūkẖ mitā▫i▫ā. ||2||5||69||
(Prabh-i) the Master (apnai = own) of all (deeney) has given me (var = boon) the blessing. And I (vas-i keeney) have got control over (sagal) all (jeea = creatures) my body organs – the five sensory organs – eyes, nose, ears, tongue (for taste) and skin – I no longer succumb to temptations -, and the five action organs – hands, feet, mouth/tongue (for speech), rectum and genital – I act by Divine commands.
Says fifth Nanak: (Jan) the servants/devotees (dhiaaiaa) pay attention to (naam-u) Divine virtues and commands; and (ta = then) thus (sagla) all their (dookh) suffering which may result from any possible wrongdoings are (mittaaiaa = effaced) obviated. 2. 5. 69.
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Note: This Shabad seems to have been recited on the child Hargobind, – son of the fifth Guru and later to be the sixth Guru -, being cured of illness. At the end of the Shabad the fifth Guru says that the truth is that cure came from the Almighty, not by any other effort. As in all cases in Gurbani, although the Shabad is in a context, the universal message is the need to have unqualified faith in the ultimate authority, the Almighty. The interpretation below is based on that.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਤਾਪੁ ਗਵਾਇਆ ਗੁਰਿ ਪੂਰੇ ॥ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥ ਸਰਬ ਕਲਿਆਣ ਪ੍ਰਭਿ ਕੀਨੇ ॥ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਦੀਨੇ ॥੧॥
Soraṯẖ mėhlā 5. Ŧāp gavā▫i▫ā gur pūre. vāje anhaḏ ṯūre. Sarab kali▫āṇ parabẖ kīne. Kar kirpā āp ḏīne. ||1||
Composition of the fifth Guru in Raga Soratth. (Gur poorey = perfect guru) the Almighty (gavaaia = causes to lose) drives out (taap-u = illness/affliction) the vice – of Haumai or ego which masks the mind and does not let Naam be found within; when it leaves, then (toorey) trumpets (vaajey) play (anhad) incessantly, i.e. the mind hears the celestial music of Divine messages continuously, feels happy – to live by Divine commands and experience bliss.
(Prabh-i) the Master (keeney = makes) gives (sarab) all (kaliaan) happiness, which IT (kar-i kirpa) kindly (deeney) gives (aap-i = self) on IT’s own. 1.
ਬੇਦਨ ਸਤਿਗੁਰਿ ਆਪਿ ਗਵਾਈ ॥ ਸਿਖ ਸੰਤ ਸਭਿ ਸਰਸੇ ਹੋਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਰਹਾਉ ॥
Beḏan saṯgur āp gavā▫ī. Sikẖ sanṯ sabẖ sarse ho▫e har har nām ḏẖi▫ā▫ī. Rahā▫o.
(Satigur-i = true guru) the Almighty (aap-i) IT-self (gavaaee = causes to lose) banishes (beydan = pain) suffering.
(Sabh-i) all (sikh) disciples of the guru and (sant) seekers (hoey) become (sarsey) joyful (dhiaaee = paying attention) through living by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Naam/commands of the Almighty – then nothing afflicts them.
(Rahaau) dwell on this and contemplate.
ਜੋ ਮੰਗਹਿ ਸੋ ਲੇਵਹਿ ॥ ਪ੍ਰਭ ਅਪਣਿਆ ਸੰਤਾ ਦੇਵਹਿ ॥ ਹਰਿ ਗੋਵਿਦੁ ਪ੍ਰਭਿ ਰਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਸਾਚੁ ਸੁਭਾਖਿਆ ॥੨॥੬॥੭੦॥
Jo mangėh so levėh. Parabẖ apṇi▫ā sanṯā ḏevėh. Har goviḏ parabẖ rākẖi▫ā. Jan Nānak sācẖ subẖākẖi▫ā. ||2||6||70||
(Jo) whatever they (mangah-i) ask, (so) that they (leyvah-i) get, i.e. all objectives are attained when one is enabled to live by Naam or Divine commands, – the right way; (prabh) the Master (deyvah-i) gives that to (apniaa = own) IT’s (santa) seekers/devotees – who walk on the path told by IT, i.e. by Naam.
(Prabh-i) the Almighty (raakhia) saved (hargovid-u) Hargobind, son of the Guru, from illness; (jan) humble fifth Nanak, (subhaakhiaa) says these good words which are (saach-u) the truth – succour came by Divine grace and not by invocation of any god or goddess. 2. 6. 70.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸੋਈ ਕਰਾਇ ਜੋ ਤੁਧੁ ਭਾਵੈ ॥ ਮੋਹਿ ਸਿਆਣਪ ਕਛੂ ਨ ਆਵੈ ॥ ਹਮ ਬਾਰਿਕ ਤਉ ਸਰਣਾਈ ॥ ਪ੍ਰਭਿ ਆਪੇ ਪੈਜ ਰਖਾਈ ॥੧॥
Soraṯẖ mėhlā 5. So▫ī karā▫e jo ṯuḏẖ bẖāvai. Mohi si▫āṇap kacẖẖū na āvai. Ham bārik ṯa▫o sarṇā▫ī. Parabẖ āpe paij rakẖā▫ī. ||1||
Composition of the fifth Guru in Raga Soratth. O Almighty, please (karaaey = cause to do) make me do (soee) only that (jo) which (bhaavai) pleases (tudh-u) You; (moh-i) I (na aavai) do not have (kachhoo) any (siaanap) wisdom, i.e. I do not have the understanding to act on my own.
(Ham) I place myself in Your (sarnaaee = sanctuary) care and obedience as (baarik) a child with the confidence that You, (prabh-i) the Almighty will (rakhaai) preserve my (paij) honor (aapey) on IT’s own. 1.
ਮੇਰਾ ਮਾਤ ਪਿਤਾ ਹਰਿ ਰਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਤਿਪਾਲਣ ਲਾਗਾ ਕਰਂੀ ਤੇਰਾ ਕਰਾਇਆ ॥ ਰਹਾਉ ॥
Merā māṯ piṯā har rā▫i▫ā. Kar kirpā parṯipālaṇ lāgā karīʼn ṯerā karā▫i▫ā. Rahā▫o.
(Raaia = king) the sovereign (har-i) Almighty is (meyra) my (maat) mother and (pitaa) father;
IT (kari kirpa) kindly (laaga) engages in (pratipaalan) nurturing me; I shall (karee’n) do what (teura = your) what You (karaaia) cause them to do.
(Rhaau) dwell on this and contemplate.
ਜੀਅ ਜੰਤ ਤੇਰੇ ਧਾਰੇ ॥ ਪ੍ਰਭ ਡੋਰੀ ਹਾਥਿ ਤੁਮਾਰੇ ॥
Jī▫a janṯ ṯere ḏẖāre. Parabẖ dorī hāth ṯumāre.
O (prabh) Master, (jeea jant) the creatures are under (teyrey) Your (dhaarey = supported) control – like puppets are under control of the puppeteer; their (ddori = string) control is (tumaarey) in Your (haath-i) hands.
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ਜਿ ਕਰਾਵੈ ਸੋ ਕਰਣਾ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾ ॥੨॥੭॥੭੧॥
Jė karāvai so karṇā. Nānak ḏās ṯerī sarṇā. ||2||7||71||
(Ji) whatever You (karaavai) cause them to do, (so) that they (karna) do; I have therefore placed myself, (daas) the servant in (teyri) Your (sarna) care, says the fifth Nanak. 2. 7. 71.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਪਰੋਇਆ ॥ ਸਭੁ ਕਾਜੁ ਹਮਾਰਾ ਹੋਇਆ ॥ ਪ੍ਰਭ ਚਰਣੀ ਮਨੁ ਲਾਗਾ ॥ ਪੂਰਨ ਜਾ ਕੇ ਭਾਗਾ ॥੧॥
Soraṯẖ mėhlā 5. Har nām riḏai paro▫i▫ā. Sabẖ kāj hamārā ho▫i▫ā. Parabẖ cẖarṇī man lāgā. Pūran jā ke bẖāgā. ||1||
Composition of the fifth Guru in Raga Soratth. When we (proiaa = strung in a rosary) keep (naam-u) Divine virtue and commands (ridai) in mind; (sabh-u) every (kaaj -u = work) purpose (hamaara) of ours is (hoiaa = done) accomplished.
But, only that person (laaga) engages (man-u) the mind (charni = to the feet) in service of (prabh) the Almighty, (ja key) whose (bhaaga) fortune is (pooran = perfect) good, i.e. is so destined. 1.
ਮਿਲਿ ਸਾਧਸੰਗਿ ਹਰਿ ਧਿਆਇਆ ॥ ਆਠ ਪਹਰ ਅਰਾਧਿਓ ਹਰਿ ਹਰਿ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ॥ ਰਹਾਉ ॥
Mil sāḏẖsang har ḏẖi▫ā▫i▫ā. Āṯẖ pahar arāḏẖi▫o har har man cẖinḏi▫ā fal pā▫i▫ā. Rahā▫o.
One who (mil-i) joins (saadhsang-i) the holy congregation, and learns to (dhiaaia) pay attention to – virtues an commands of – (har-i) the Almighty,
And (aatth pahar = three x eight hour periods/round the clock) ever (araadhio) remembers (har-i har-i) the Almighty, (paaaia) obtains/achieves (phal-u = fruit) the objective s/he (chindia) wishes in (man) the mind – achieves union with the Creator.
(Rahaau) dwell on this and contemplate.
ਪਰਾ ਪੂਰਬਲਾ ਅੰਕੁਰੁ ਜਾਗਿਆ ॥ ਰਾਮ ਨਾਮਿ ਮਨੁ ਲਾਗਿਆ ॥ ਮਨਿ ਤਨਿ ਹਰਿ ਦਰਸਿ ਸਮਾਵੈ ॥ ਨਾਨਕ ਦਾਸ ਸਚੇ ਗੁਣ ਗਾਵੈ ॥੨॥੮॥੭੨॥
Parā pūrbalā ankur jāgi▫ā. Rām nām man lāgi▫ā. Man ṯan har ḏaras samāvai. Nānak ḏās sacẖe guṇ gāvai. ||2||8||72||
When the seeds – in the form of deeds – sowed over (para poorbalaa) the long past (ankur) sprout to (jaagia = awaken) come out, i.e. one who did good deeds in the past, his/her (man-u) mind (laagia) engages in practice of (naam-u) virtues and commands (raam-i) of the Master.
Such a person (samaavai) remains immersed in (daras-i = in philosophy) virtues and commands of (har-i) the Master (man-i) in mind and (tan-i) body, i.e. in thoughts and actions; that (daas = servant) devotee (gaavai) sings (gun = virtues) praises of (sach-e) the Eternal Master. 2. 8. 72.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰ ਮਿਲਿ ਪ੍ਰਭੂ ਚਿਤਾਰਿਆ ॥ ਕਾਰਜ ਸਭਿ ਸਵਾਰਿਆ ॥ ਮੰਦਾ ਕੋ ਨ ਅਲਾਏ ॥ ਸਭ ਜੈ ਜੈ ਕਾਰੁ ਸੁਣਾਏ ॥੧॥
Soraṯẖ mėhlā 5. Gur mil parabẖū cẖiṯāri▫ā. Kāraj sabẖ savāri▫ā. Manḏā ko na alā▫e. Sabẖ jai jai kār suṇā▫e. ||1||
Composition of the ifth Guru in Raga Soratth. One who (mil-i) finds the guru – and with his guidance – (chitaaria) remembers – virtues and commands of – (prabhoo) the Master, (sabh-i) all his/her (kaaraj) tasks (savaaria) are accomplished.
(Ko na) no one (alaaey) speaks (mandaa) ill of him/her; (sabh) everyone (sunaaey) speaks of his/her (jai jaikaar) glory. 1.
ਸੰਤਹੁ ਸਾਚੀ ਸਰਣਿ ਸੁਆਮੀ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਹਾਥਿ ਤਿਸੈ ਕੈ ਸੋ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥ ਰਹਾਉ ॥
Sanṯahu sācẖī saraṇ su▫āmī. Jī▫a janṯ sabẖ hāth ṯisai kai so parabẖ anṯarjāmī. Rahā▫o.
O (santah-u) seekers, the only (saach-i) true (saran-i) sanctuary is that of (suaami) the Master.
(Sabh-i) all (jeea jant) creatures are (tisai kai) in IT’s (haath-i) hands/control; (so) that (prabh-u) Master, the (antarjaami) knower of minds controls their actions.
(Rahaau) dwell on this and contemplate.
ਕਰਤਬ ਸਭਿ ਸਵਾਰੇ ॥ ਪ੍ਰਭਿ ਅਪੁਨਾ ਬਿਰਦੁ ਸਮਾਰੇ ॥ ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਨਾਮਾ ॥ ਜਨ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨਾ ॥੨॥੯॥੭੩॥
Karṯab sabẖ savāre. Parabẖ apunā biraḏ samāre. Paṯiṯ pāvan parabẖ nāmā. Jan Nānak saḏ kurbānā. ||2||9||73||
IT (svaar-e) favorably completes (sabh-i) all his/her (kartab) jobs, (samaarey) maintaining (apuna) IT’S (birad-u) tradition – of helping the devotees.
(Naama) virtues of (prabh) the Almighty (paavan) purify (patit) those fallen to vices; (jan) the humble fifth Nanak (sad) ever (kurbaana = is sacrifice) adores the Master. 2. 9. 73.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਪਾਰਬ੍ਰਹਮਿ ਸਾਜਿ ਸਵਾਰਿਆ ॥ ਇਹੁ ਲਹੁੜਾ ਗੁਰੂ ਉਬਾਰਿਆ ॥ ਅਨਦ ਕਰਹੁ ਪਿਤ ਮਾਤਾ ॥ ਪਰਮੇਸਰੁ ਜੀਅ ਕਾ ਦਾਤਾ ॥੧॥
Soraṯẖ mėhlā 5. Pārbarahm sāj savāri▫ā. Ih lahuṛā gurū ubāri▫ā. Anaḏ karahu piṯ māṯā. Parmesar jī▫a kā ḏāṯā. ||1||
Composition of the fifth Guru in Raga Soratth. (Paarbrahm-i) the Supreme Being (saaj-i) created and (savaaria) fashioned (ih-u) this (lahurra) little boy – son of the fifth Guru – and now (guru) the Almighty has (ubaaria) saved him from illness.
O all (pit) the fathers and (maata) mothers, (karah-u make, anad/anand = bliss) be happy, that (pameysar-u) the Supreme Master (daata = giver) saves (jeea) the creatures, so happily obey Divine commands. 1.
ਸੁਭ ਚਿਤਵਨਿ ਦਾਸ ਤੁਮਾਰੇ ॥ ਰਾਖਹਿ ਪੈਜ ਦਾਸ ਅਪੁਨੇ ਕੀ ਕਾਰਜ ਆਪਿ ਸਵਾਰੇ ॥ ਰਹਾਉ ॥
Subẖ cẖiṯvan ḏās ṯumāre. Rākẖahi paij ḏās apune kī kāraj āp savāre. Rahā▫o.
O Almighty, (tumaarey) Your (daas) servants, i.e. seekers, (chitvan-i) think of, and emulate, (subh = good) Your virtues;
You (raakhah-i) protect (laaj) the honor of (apuney = own) Your (daas) dutiful servants, and (savaarey) favorably accomplish their (kaaraj-i) tasks (aap-i) on Your own.
(Rahaau) dwell on this and contemplate.
ਮੇਰਾ ਪ੍ਰਭੁ ਪਰਉਪਕਾਰੀ ॥ ਪੂਰਨ ਕਲ ਜਿਨਿ ਧਾਰੀ ॥ ਨਾਨਕ ਸਰਣੀ ਆਇਆ ॥ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ॥੨॥੧੦॥੭੪॥
Merā parabẖ par▫upkārī. Pūran kal jin ḏẖārī. Nānak sarṇī ā▫i▫ā. Man cẖinḏi▫ā fal pā▫i▫ā. ||2||10||74||
(Prabh-u) the Master (meyra = my) of all is (parupkaari) beneficent, and (dhaari) has (pooran) all (kal) powers.
Says the fifth Nanak: One who (aaia = comes) places the self (sarni = in sanctuary) in care and obedience of the Almighty, (paaia) obtains (phal-u = fruit) fulfillment of what is (chindiaa) wished in (man) the mind. 2. 10. 74.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਜਾਪੇ ॥ ਪ੍ਰਭ ਬਾਲਕ ਰਾਖੇ ਆਪੇ ॥ ਸੀਤਲਾ ਠਾਕਿ ਰਹਾਈ ॥ ਬਿਘਨ ਗਏ ਹਰਿ ਨਾਈ ॥੧॥
Soraṯẖ mėhlā 5. Saḏā saḏā har jāpe. Parabẖ bālak rākẖe āpe. Sīṯlā ṯẖāk rahā▫ī. Bigẖan ga▫e har nā▫ī. ||1||
Composition of the fifth Guru in Raga Soratth. We (sadaa sadaa) forever (jaapey) remembered and obeyed (har-i) the Almighty; (prabh) the Master (raakhey) saved our (baalak) child – son of the Guru – (aapey = self) on IT’s own.
IT (tthaak-i) stopped (seetla) smallpox from progressing and (rahaai = kept away) cured it; (bighan) the problems (gaey) left (naaee = Naam/writ) with grace, of (har-i) the Almighty. 1.
ਮੇਰਾ ਪ੍ਰਭੁ ਹੋਆ ਸਦਾ ਦਇਆਲਾ ॥ ਅਰਦਾਸਿ ਸੁਣੀ ਭਗਤ ਅਪੁਨੇ ਕੀ ਸਭ ਜੀਅ ਭਇਆ ਕਿਰਪਾਲਾ ॥ ਰਹਾਉ ॥
Merā parabẖ ho▫ā saḏā ḏa▫i▫ālā. Arḏās suṇī bẖagaṯ apune kī sabẖ jī▫a bẖa▫i▫ā kirpālā. Rahā▫o.
(Prabh-u) the Master (meyra = my) of all (hoaa) is (daiaala) kind.
IT (suni) listens to (ardaas) supplication (ki) of (apuney) IT’s (bhagat) devotee and (bhaiaa) is (kirpaala) merciful to (sabh) all (jeea) creatures.
(Rahaau) dwell on this and contemplate.
ਪ੍ਰਭ ਕਰਣ ਕਾਰਣ ਸਮਰਾਥਾ ॥ ਹਰਿ ਸਿਮਰਤ ਸਭੁ ਦੁਖੁ ਲਾਥਾ ॥ ਅਪਣੇ ਦਾਸ ਕੀ ਸੁਣੀ ਬੇਨੰਤੀ ॥ ਸਭ ਨਾਨਕ ਸੁਖਿ ਸਵੰਤੀ ॥੨॥੧੧॥੭੫॥
Parabẖ karaṇ kāraṇ samrāthā. Har simraṯ sabẖ ḏukẖ lāthā. Apṇe ḏās kī suṇī benanṯī. Sabẖ Nānak sukẖ savanṯī. ||2||11||75||
(Prabh) the Almighty is (samraatha) capable to (karan) do and (kaaran) get things done;
By (simrat = remembering) invoking (har-i) the Almighty (sabh-u) every (dukh-u) distress (laatha = removed) is banished.
IT (suni) listens to (beynanti) request of (apney) IT’s (daas) servants; and they (sabh) all (savanti = sleep) are (sukh-i) in peace. 2. 11. 75.
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