SGGS pp 1202-1204, Saarang M: 5, Shabads 1-6.

 

ਸਾਰੰਗ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārang mėhlā 5 cẖa▫upḏe gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Saarang, (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਤਿਗੁਰ ਮੂਰਤਿ ਕਉ ਬਲਿ ਜਾਉ ॥ ਅੰਤਰਿ ਪਿਆਸ ਚਾਤ੍ਰਿਕ ਜਿਉ ਜਲ ਕੀ ਸਫਲ ਦਰਸਨੁ ਕਦਿ ਪਾਂਉ ॥੧॥ ਰਹਾਉ ॥

Saṯgur mūraṯ ka▫o bal jā▫o.  Anṯar pi▫ās cẖāṯrik ji▫o jal kī safal ḏarsan kaḏ pāʼn▫o. ||1|| rahā▫o.

 

I shall (bal-i jaau = am sacrifice, kau = to) do anything to see (moorat-i) the picture – the lifestyle of (satigur) the true guru, to take as role model. I have (piaas = thirst) yearning (ki) for (darsan-u) sight of the guru, (jio) like (chaatrik) the rain bird has (ki) of (jal) water; I wonder (kad-i) when shall I (paau) find him. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਾਥਾ ਕੋ ਨਾਥੁ ਸਰਬ ਪ੍ਰਤਿਪਾਲਕੁ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਨਾਉ ॥ ਜਾ ਕਉ ਕੋਇ ਨ ਰਾਖੈ ਪ੍ਰਾਣੀ ਤਿਸੁ ਤੂ ਦੇਹਿ ਅਸਰਾਉ ॥੧॥

Anāthā ko nāth sarab parṯipālak bẖagaṯ vacẖẖal har nā▫o. Jā ka▫o ko▫e na rākẖai parāṇī ṯis ṯū ḏėh asrā▫o. ||1||

 

O (har-i) the Almighty, You are (naath-u) the Master of (anaathaa) the master-less, (pratipaalak-u = nurturer) Sustainor of (sarab) all and (naau = name) known as (vachhal-u) lover (bhagat-i) of the devotees.

(Praani) the creature (ja kau) to whom (koey na) no one (raakhai) gives refuge, (too) You (deyh-i) give (asraau) sanctuary to (tis-u) that person. 1.

 

ਨਿਧਰਿਆ ਧਰ ਨਿਗਤਿਆ ਗਤਿ ਨਿਥਾਵਿਆ ਤੂ ਥਾਉ ॥ ਦਹ ਦਿਸ ਜਾਂਉ ਤਹਾਂ ਤੂ ਸੰਗੇ ਤੇਰੀ ਕੀਰਤਿ ਕਰਮ ਕਮਾਉ ॥੨॥

Niḏẖri▫ā ḏẖar nigṯi▫ā gaṯ nithāvi▫ā ṯū thā▫o.  Ḏah ḏis jāʼn▫o ṯahāʼn ṯū sange ṯerī kīraṯ karam kamā▫o. ||2||

 

(Too) You are (dhar) the support of (nidhariaa) the support-less, (gat-i) emancipation of (nigatiaa) those caught in problems and (thaau = place) the refuge of (nithaaviaa = without place/home) the hapless.

(Dah = ten, dis = directions) anywhere I (jaa-n-au) go, I find (too) You (sangey) with me (tahaa-n) there; may I (kamaau) make (teyri) Your (keerat-i = praise) remembrance and obedience, my (karam) job – way of life. 2.

 

ਏਕਸੁ ਤੇ ਲਾਖ ਲਾਖ ਤੇ ਏਕਾ ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਕਹਿ ਨ ਸਕਾਉ ॥ ਤੂ ਬੇਅੰਤੁ ਤੇਰੀ ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਸਭੁ ਤੇਰੋ ਖੇਲੁ ਦਿਖਾਉ ॥੩॥

Ėkas ṯe lākẖ lākẖ ṯe ekā ṯerī gaṯ miṯ kahi na sakā▫o.  Ŧū be▫anṯ ṯerī miṯ nahī pā▫ī▫ai sabẖ ṯero kẖel ḏikẖā▫o. ||3||

 

You become a lakh (tey) from (eykas-u) One and from a lakh to (eyka) One, i.e. You are One but create millions; you are present in them, and they merge back into You; (teyri) Your (gat-i) state – what You are – I (na skaau) cannot tell (mit-i) measure of Your virtues and powers.

(Too) You are (beyant-u = without end) Infinite, (teyri) Your (mit-i) measure cannot (paaeeai) be obtained/known; (sabh-u) everything we (dikhaau) see happening is (teyra) Your (kheyl-u) play. 3.

 

ਸਾਧਨ ਕਾ ਸੰਗੁ ਸਾਧ ਸਿਉ ਗੋਸਟਿ ਹਰਿ ਸਾਧਨ ਸਿਉ ਲਿਵ ਲਾਉ ॥ ਜਨ ਨਾਨਕ ਪਾਇਆ ਹੈ ਗੁਰਮਤਿ ਹਰਿ ਦੇਹੁ ਦਰਸੁ ਮਨਿ ਚਾਉ ॥੪॥੧॥

Sāḏẖan kā sang sāḏẖ si▫o gosat har sāḏẖan si▫o liv lā▫o. Jan Nānak pā▫i▫ā hai gurmaṯ har ḏeh ḏaras man cẖā▫o. ||4||1||

 

Please enable me obtain (sang-u) company (ka) of (saadhan = saints) the devotees, have (gosatt-i) conversation (sio) with (saadh) the saints, and (laau) fix (liv) attention (sio) on (saadhan) the seekers, i.e. learn from them and follow their example.

I have (chaau) fond-ness (man-i) in mind to find You; please (deyhu) give Your (daras-u) vision; please lead me to the guru for, Your vision is (paaiaa) obtained (gurmat-i) with the guru’s guidance, says (jan) humble fifth Nanak. 4. 1.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜੀਉ ਅੰਤਰਜਾਮੀ ਜਾਨ ॥ ਕਰਤ ਬੁਰਾਈ ਮਾਨੁਖ ਤੇ ਛਪਾਈ ਸਾਖੀ ਭੂਤ ਪਵਾਨ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har jī▫o anṯarjāmī jān.  Karaṯ burā▫ī mānukẖ ṯe cẖẖapā▫ī sākẖī bẖūṯ pavān. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarang. (Jeeo) the revered (har-i) Almighty is (antarjaami) the knower of minds (jaan-u) knows everything.

The creature (karat) commits (buraai) evil, (chhapaai) hidden (tey) from (maanukh = persons) people but the Almighty is (saakhi) witness (bhoot) like (pavaa/pavan) air, i.e. the Almighty is present everywhere and watches.

 

(Rahaau) dwell on this and contemplate.

 

ਬੈਸਨੌ ਨਾਮੁ ਕਰਤ ਖਟ ਕਰਮਾ ਅੰਤਰਿ ਲੋਭ ਜੂਠਾਨ ॥ ਸੰਤ ਸਭਾ ਕੀ ਨਿੰਦਾ ਕਰਤੇ ਡੂਬੇ ਸਭ ਅਗਿਆਨ ॥੧॥

Baisnou nām karaṯ kẖat karmā anṯar lobẖ jūṯẖān.  Sanṯ sabẖā kī ninḏā karṯe dūbe sabẖ agi▫ān. ||1||

 

A deceitful Brahmin bears (naam-u) the name as (baisnou/Vaishnav) devotee of Vishnu – metaphor for God -, (karat) performs (khatt) the six (karma) rituals – teaching scriptures, learning scriptures, doing Yagna, getting Yagna done, giving charity, receiving charity – but is (jootthaan) defiled (antar-i) within by (lobh) greed – thinks of extort money from gullible devotees.

Some (kartey = do, ninda = slander) slander those who join (sabhaa) congregation of (sant = saints) seekers; (sabh) all such persons are (agiaan = ignorant) oblivious of God and (ddoobey) drown – in the world-ocean of vices and can never find peace. 1.

 

Page 1203

 

ਕਰਹਿ ਸੋਮ ਪਾਕੁ ਹਿਰਹਿ ਪਰ ਦਰਬਾ ਅੰਤਰਿ ਝੂਠ ਗੁਮਾਨ ॥ ਸਾਸਤ੍ਰ ਬੇਦ ਕੀ ਬਿਧਿ ਨਹੀ ਜਾਣਹਿ ਬਿਆਪੇ ਮਨ ਕੈ ਮਾਨ ॥੨॥

Karahi som pāk hirėh par ḏarbā anṯar jẖūṯẖ gumān.  Sāsṯar beḏ kī biḏẖ nahī jāṇėh bi▫āpe man kai mān. ||2||

 

He (karah-i) does (paak-u) cooking (som) with own hands – to show piety – but (hirah-i= steals) extorts (darba) money from (par) others; he has (jhootth = falsehood) deceit and (gumaan) pride (antar-i) within.

He does not (jaanah-i) know/care for (bidh-i = way) teachings of Shastras and (beyd) Vedas and (biaapaey) is afflicted with false (maan) pride (kai) of (man) the mind. 2.

 

ਸੰਧਿਆ ਕਾਲ ਕਰਹਿ ਸਭਿ ਵਰਤਾ ਜਿਉ ਸਫਰੀ ਦੰਫਾਨ ॥ ਪ੍ਰਭੂ ਭੁਲਾਏ ਊਝੜਿ ਪਾਏ ਨਿਹਫਲ ਸਭਿ ਕਰਮਾਨ ॥੩॥

Sanḏẖi▫ā kāl karahi sabẖ varṯā ji▫o safrī ḏamfān.  Parabẖū bẖulā▫e ūjẖaṛ pā▫e nihfal sabẖ karmān. ||3|

 

He (karah-i) performs (sandhiaa) prayer at evening (kaal) time, observes (sabh) all (varta) fasts, but (damfaan/bagla = pretender) remains still in Smaadhi/meditation like (safri) a fisherman – looking for the fish; this man looks for gullible people to extort money.

Such people are (bhulaaey) deluded by (prabhoo) God and (paaey) put (oojharr-i) on wrong path; (sabh-i) all their (karmaan) deeds (nihphal) fruitless – they can never find God. 3.

 

ਸੋ ਗਿਆਨੀ ਸੋ ਬੈਸਨੌ ਪੜ੍ਹ੍ਹਿਆ ਜਿਸੁ ਕਰੀ ਕ੍ਰਿਪਾ ਭਗਵਾਨ ॥ ਓ‍ੁਨਿ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਉਧਰਿਆ ਸਗਲ ਬਿਸ੍ਵਾਨ ॥੪॥

So gi▫ānī so baisnou paṛĥ▫ā jis karī kirpā bẖagvān. On saṯgur sev param paḏ pā▫i▫ā uḏẖri▫ā sagal bisvān. ||4||

 

(So) that person on (jis-u) whom (bhgvaan) the Almighty (kari kirpa) is kind, becomes a real (giaani) learned (baisnou) devotee of God or (parrhiaa) scholar of scriptures.

(On-i) that person (seyv-i = serves) follows (satigur-u) the true guru, (paaiaa) obtains (param) the sublime (pad-u) state – of finding God within – and (sagal) the whole (bisvaan/vishv = world) mankind (udhriaa) is saved by following his example. 4.

 

ਕਿਆ ਹਮ ਕਥਹ ਕਿਛੁ ਕਥਿ ਨਹੀ ਜਾਣਹ ਪ੍ਰਭ ਭਾਵੈ ਤਿਵੈ ਬੋੁਲਾਨ  ॥ ਸਾਧਸੰਗਤਿ ਕੀ ਧੂਰਿ ਇਕ ਮਾਂਗਉ ਜਨ ਨਾਨਕ ਪਇਓ ਸਰਾਨ ॥੫॥੨॥

Ki▫ā ham kathah kicẖẖ kath nahī jāṇah parabẖ bẖāvai ṯivai bolān. Sāḏẖsangaṯ kī ḏẖūr ik māʼnga▫o jan Nānak pa▫i▫o sarān. ||5||2||

 

(Kiaa) what do I (kathah) say, I (na jaanah-i) do not know how to (kath-i) say (kichh-u) anything; I (bulaan) say (tivai) that way as (prabh) the Almighty (bhaavai = pleases) causes me to speak.

I (paio) have placed myself in (saran/sarni = sanctuary) care and obedience to God; and (maangau) ask for (dhoor-i) dust of (saadhsangat-i) the holy congregation, i.e. to follow the example of the seekers, says (jan = servant) humble fifth Nanak. 5. 2.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਬ ਮੋਰੋ ਨਾਚਨੋ ਰਹੋ ॥ ਲਾਲੁ ਰਗੀਲਾ ਸਹਜੇ ਪਾਇਓ ਸਤਿਗੁਰ ਬਚਨਿ ਲਹੋ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ab moro nācẖno raho.  Lāl ragīlā sėhje pā▫i▫o saṯgur bacẖan laho. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarang. (Ab) now (meyro) my (naachno) dancing (raho) has ended, i.e. I do not wander to find God.

I (paaio = found) have (laal-u) the Beloved (rangeelaa = playful) Master of the world-play within (sahjey = naturally) all the time; I (laho) found IT within by following (bachan-i = by the word) teachings of (satigur) true guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੁਆਰ ਕੰਨਿਆ ਜੈਸੇ ਸੰਗਿ ਸਹੇਰੀ ਪ੍ਰਿਅ ਬਚਨ ਉਪਹਾਸ ਕਹੋ ॥ ਜਉ ਸੁਰਿਜਨੁ ਗ੍ਰਿਹ ਭੀਤਰਿ ਆਇਓ ਤਬ ਮੁਖੁ ਕਾਜਿ ਲਜੋ ॥੧॥

Ku▫ār kanniā jaise sang saherī pari▫a bacẖan uphās kaho.  Ja▫o surijan garih bẖīṯar ā▫i▫o ṯab mukẖ kāj lajo. ||1||

 

(Jaisey) like (kuaar = unmarried, kanniaa = girl) a bride (kaho = says, bachan = words) talks (uphaas) laughingly about (pria) the spouse-to-be (sang-i) with (saheri/saheli) her friends. But (jau) when (surjijan-u) the spouse (aaio) comes (bheetar-i) in (grih) the house, (tab) then she (kajo) covers (mukh-u) face (lajao) out of shyness, i.e. one who has not found God talks a lot about God, but when God is found s/he remain happy within and does not talk about it. 1.

 

ਜਿਉ ਕਨਿਕੋ ਕੋਠਾਰੀ ਚੜਿਓ ਕਬਰੋ ਹੋਤ ਫਿਰੋ ॥ ਜਬ ਤੇ ਸੁਧ ਭਏ ਹੈ ਬਾਰਹਿ ਤਬ ਤੇ ਥਾਨ ਥਿਰੋ ॥੨॥

Ji▫o kaniko koṯẖārī cẖaṛi▫o kabro hoṯ firo. Jab ṯe suḏẖ bẖa▫e hai bārėh ṯab ṯe thān thiro. ||2 ||

 

(Jio) like impure (kainko) gold is (charriao) put (kottaari) in a crucible and heated over fire, it (hot phiro = wanders like, kabro/kamlo = mad person) boils violently. but (jab tey = ever since) when it (bhaey) becomes (sudh) purified on all (baarah-i) twelve counts, (tab tey) from then on it becomes (thiro) stationary (thaan = place) state and boiling stops, i.e. one runs around to find God; this stops when God is found. 2.

 

ਜਉ ਦਿਨੁ ਰੈਨਿ ਤਊ ਲਉ ਬਜਿਓ ਮੂਰਤ ਘਰੀ ਪਲੋ ॥ ਬਜਾਵਨਹਾਰੋ ਊਠਿ ਸਿਧਾਰਿਓ ਤਬ ਫਿਰਿ ਬਾਜੁ ਨ ਭਇਓ ॥੩॥

Ja▫o ḏin rain ṯa▫ū la▫o baji▫o mūraṯ gẖarī palo. Bajāvanhāro ūṯẖ siḏẖāri▫o ṯab fir bāj na bẖa▫i▫o. ||3||

 

(Jau) as long as there is (din-u) day and night, (moorat, ghari, palo = periods of time) days, months and years i.e. as long as one is alive one (bajio = plays) counts the age. But when (bajaavanhaaro = player) the soul (sidhaario) leaves the body then there (bhaio) is no (baaj-u = playing) counting of age. 3. 

 

ਜੈਸੇ ਕੁੰਭ ਉਦਕ ਪੂਰਿ ਆਨਿਓ ਤਬ ਓ‍ੁਹੁ ਭਿੰਨ ਦ੍ਰਿਸਟੋ ॥ ਕਹੁ ਨਾਨਕ ਕੁੰਭੁ ਜਲੈ ਮਹਿ ਡਾਰਿਓ ਅੰਭੈ ਅੰਭ ਮਿਲੋ ॥੪॥੩॥

Jaise kumbẖ uḏak pūr āni▫o ṯab ohu bẖinn ḏaristo. Kaho Nānak kumbẖ jalai mėh ḏāri▫o ambẖai ambẖ milo. ||4||3||

 

(Jaisey) like (kumbh) a pitcher is (aanio) brought out after (poor-i) filling (udak) water from a pool, (tab) then (ohu = that) the water (dristto) is seen different from that of the pool.

But if (kumbh) the pitcher is (ddaario) poured (mah-i) into (jalai) the water, then (ambh) the water (milo) mixes (ambhai) with water, i.e. when one acts by ego or self-will then there is no way of finding God, but when one submits to commands of the Almighty, then one remains absorbed in God and at peace, says fifth Nanak. 4. 3.

  

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਬ ਪੂਛੇ ਕਿਆ ਕਹਾ ॥ ਲੈਨੋ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਨੀਕੋ ਬਾਵਰ ਬਿਖੁ ਸਿਉ ਗਹਿ ਰਹਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ab pūcẖẖe ki▫ā kahā.  Laino nām amriṯ ras nīko bāvar bikẖ si▫o gėh rahā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarang. (Ab) now when God (poochhey) asks to explain my deeds then (kiaa) what shall I (kahaa) say?

I was to (laino = take) drink (neeko = great) the sublime (amrit) life-giving (ras-u) elixir of, i.e. practice (naam) Divine virtues and commands, but as (moorakh) a fool (rahaa) remained (gah-i) holding on to (bikh-u = poison) vices for transitory pleasure.

(Rahaau) dwell on this and contemplate.

 

ਦੁਲਭ ਜਨਮੁ ਚਿਰੰਕਾਲ ਪਾਇਓ ਜਾਤਉ ਕਉਡੀ ਬਦਲਹਾ ॥ ਕਾਥੂਰੀ ਕੋ ਗਾਹਕੁ ਆਇਓ ਲਾਦਿਓ ਕਾਲਰ ਬਿਰਖ ਜਿਵਹਾ ॥੧॥

Ḏulabẖ janam cẖirankāl pā▫i▫o jāṯa▫o ka▫udī baḏlahā. Kāthūrī ko gāhak ā▫i▫o lāḏi▫o kālar birakẖ jivhā. ||1||

 

I (paaio) obtained (dulabh) the hard-to-get (janam-u) human birth (chirankaal) after a long time – to remember God – but is (jaatau = going) passing (badlaha) in exchange for (kauddi = small shell) a pittance – short term pleasures.

I (aaio) came (gaahak-u = customer) to acquire (kathoori/kasatoori = musk) the fragrance of living by Naam (laadio) loaded (kaalar) potassium nitrate which makes the soil unproductive and (birakh) the plant of Jivhaa which is not of much use. 1.

 

ਆਇਓ ਲਾਭੁ ਲਾਭਨ ਕੈ ਤਾਈ ਮੋਹਨਿ ਠਾਗਉਰੀ ਸਿਉ ਉਲਝਿ ਪਹਾ ॥ ਕਾਚ ਬਾਦਰੈ ਲਾਲੁ ਖੋਈ ਹੈ ਫਿਰਿ ਇਹੁ ਅਉਸਰੁ ਕਦਿ ਲਹਾ ॥੨॥

Ā▫i▫o lābẖ lābẖan kai ṯā▫ī mohan ṯẖāga▫urī si▫o ulajẖ pahā. Kācẖ bāḏrai lāl kẖo▫ī hai fir ih a▫osar kaḏ lahā. ||2||

 

I (aaio) came (kai taaee = for the purpose of) to (laabhan) earn (laabh-u) profit – through living by Naam; but (ulajh-i pahaa) got entangled (siau) with (mohan-i) the fascinating (tthagauri = intoxicant used by cheats to make one inebriated and rob) temptations and lost the capital – even forgot Naam.

I am (khoee) losing (laal-u) a jewel (baadrai) in exchange for (kaach) a glass item; I (kad-i = when?) will not (lahaa) get (ih-u) this (ausar-u) opportunity – to live by Naam by obtaining human birth – (phir-i) again. 2.

 

ਸਗਲ ਪਰਾਧ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਠਾਕੁਰੁ ਛੋਡਹ ਦਾਸਿ ਭਜਹਾ ॥ ਆਈ ਮਸਟਿ ਜੜਵਤ ਕੀ ਨਿਆਈ ਜਿਉ ਤਸਕਰੁ ਦਰਿ ਸਾਂਨ੍ਹ੍ਹਿਹਾ ॥੩॥

Sagal parāḏẖ ek guṇ nāhī ṯẖākur cẖẖodah ḏās bẖajhā. Ā▫ī masat jaṛvaṯ kī ni▫ā▫ī ji▫o ṯaskar ḏar sāʼnniĥā. ||3||

 

I have (sagal) all (praadh) faults and (naahi) not (eyk-u) one (gun) merit; I (chhodaah) left company of (tthaakur) the Master and (bhajahaa) ran to (daas-i) the maid, i.e. run after little pleasures.

(Mastt-i) silence (aaee) has come on me (niaaee) like (jarrvat) an inanimate thing is silent; or (jiau) like (taskar-u) a thief silently (saanihaa) breaks (dar-i) into a house, i.e. I am unable to explain my conduct. 3.

 

ਆਨ ਉਪਾਉ ਨ ਕੋਊ ਸੂਝੈ ਹਰਿ ਦਾਸਾ ਸਰਣੀ ਪਰਿ ਰਹਾ ॥ ਕਹੁ ਨਾਨਕ ਤਬ ਹੀ ਮਨ ਛੁਟੀਐ ਜਉ ਸਗਲੇ ਅਉਗਨ ਮੇਟਿ ਧਰਹਾ ॥੪॥੪॥

Ān upā▫o na ko▫ū sūjẖai har ḏāsā sarṇī par rahā. Kaho Nānak ṯab hī man cẖẖutī▫ai ja▫o sagle a▫ugan met ḏẖarhā. ||4||4||

 

(Na ko-oo = not any) no (aan) other (upaau = effort) measure comes to mind, except to (par-i rahaa) place myself (sarni = sanctuary) under guidance of (daasaa = servants) devotees of (har-i) the Almighty.

(Man) the mind/human being is (chhutteeai) freed from vices in life and rebirth on death (tab hi) only then (jau) if s/he (meytt-i dharahaa) erases/gets rid of (sagley) all (augan) faults – pursuing other ideas than obeying the Almighty, says fifth Nanak. 4. 4.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮਾਈ ਧੀਰਿ ਰਹੀ ਪ੍ਰਿਅ ਬਹੁਤੁ ਬਿਰਾਗਿਓ ॥ ਅਨਿਕ ਭਾਂਤਿ ਆਨੂਪ ਰੰਗ ਰੇ ਤਿਨ੍ਹ੍ਹ ਸਿਉ ਰੁਚੈ ਨ ਲਾਗਿਓ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Mā▫ī ḏẖīr rahī pari▫a bahuṯ birāgi▫o. Anik bẖāʼnṯ ānūp rang re ṯinĥ si▫o rucẖai na lāgi▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarang. The soul-woman says: O (maai) mother, my (dheer-i) patience/hope (rahi) has run out – my spirit is low – I (bahut) strongly (biraagio) yearn for (pria) the Beloved Almighty-spouse but have not been able to meet. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਿਸਿ ਬਾਸੁਰ ਪ੍ਰਿਅ ਪ੍ਰਿਅ ਮੁਖਿ ਟੇਰਉ ਨੀਂਦ ਪਲਕ ਨਹੀ ਜਾਗਿਓ ॥ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਨਿਕ ਸੀਗਾਰ ਰੇ ਬਿਨੁ ਪਿਰ ਸਭੈ ਬਿਖੁ ਲਾਗਿਓ ॥੧॥

Nis bāsur pari▫a pari▫a mukẖ tera▫o nīʼnḏ palak nahī jāgi▫o. Hār kajar basṯar anik sīgār re bin pir sabẖai bikẖ lāgi▫o. ||1||

 

I (tteyrau = utter, mukh-i = from the mouth) keep saying pria pria, i.e. miss the Beloved, (nis-i) night and (baasur) day; cannot get (nee’nd) sleep even for (palak) a moment and (jaagao) keep awake.

(Rey) o dear, I try to look good by wearing (haar) a necklace, (kajar) eye-lining, good (bastr) clothes and (anik) various (seegaar) adornments, but (sabhai) all (laagio) seem like (bikh-u) poison, (bin-u) without presence of (pir) the spouse, i.e. rituals only create ego without having God in mind. 1.

 

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ਪੂਛਉ ਪੂਛਉ ਦੀਨ ਭਾਂਤਿ ਕਰਿ ਕੋਊ ਕਹੈ ਪ੍ਰਿਅ ਦੇਸਾਂਗਿਓ ॥ ਹੀਂਓ‍ੁ ਦੇਂਉ ਸਭੁ ਮਨੁ ਤਨੁ ਅਰਪਉ ਸੀਸੁ ਚਰਣ ਪਰਿ ਰਾਖਿਓ ॥੨॥

Pūcẖẖa▫o pūcẖẖa▫o ḏīn bẖāʼnṯ kar ko▫ū kahai pari▫a ḏesāʼngi▫o.  Hīʼn▫o ḏeʼn▫u sabẖ man ṯan arpa▫o sīs cẖaraṇ par rākẖi▫o. ||2||

 

(Bhaant-i kar-i) like a poor man begging, I (poochhau poochhau) keep asking everyone if (ko-oo) someone can (kahai) tell me (deysaangio = country) where (pria) the Beloved may be found. I shall (dey’nau) pay o) give my (hee’nau) mind and (arpau) make offering of (sabh-u) everything, (man) mind and (tan-u) body; and (raakhiaao) place my (sees-u) head (par-i) on his/her (charan) feet, i.e. shall become a slave of, and do anything for, anyone who leads me to the Almighty Master. 2.

 

ਚਰਣ ਬੰਦਨਾ ਅਮੋਲ ਦਾਸਰੋ ਦੇਂਉ ਸਾਧਸੰਗਤਿ ਅਰਦਾਗਿਓ ॥ ਕਰਹੁ ਕ੍ਰਿਪਾ ਮੋਹਿ ਪ੍ਰਭੂ ਮਿਲਾਵਹੁ ਨਿਮਖ ਦਰਸੁ ਪੇਖਾਗਿਓ ॥੩॥

Cẖaraṇ banḏnā amol ḏāsro ḏeʼn▫u sāḏẖsangaṯ arḏāgi▫o.  Karahu kirpā mohi parabẖū milāvhu nimakẖ ḏaras pekẖāgi▫o. ||3||

 

I shall (deyno = give) pay (bandana) obeisance at (charan) the feet, become (amol) an unpaid (daasro) servant and (ardaagio) supplicate (saadhsangat-i) the holy congregation; to (karahu) show (kirpa) kindness and (milaavhu = cause to meet) lead me to (prabhoo) the Master to (deykhaagio = see) have (daras-u) the vision (nimakh) for a moment. 3.

 

ਦ੍ਰਿਸਟਿ ਭਈ ਤਬ ਭੀਤਰਿ ਆਇਓ ਮੇਰਾ ਮਨੁ ਅਨਦਿਨੁ ਸੀਤਲਾਗਿਓ ॥ ਕਹੁ ਨਾਨਕ ਰਸਿ ਮੰਗਲ ਗਾਏ ਸਬਦੁ ਅਨਾਹਦੁ ਬਾਜਿਓ ॥੪॥੫॥

Ḏarisat bẖa▫ī ṯab bẖīṯar ā▫i▫o merā man an▫ḏin sīṯlāgi▫o. Kaho Nānak ras mangal gā▫e sabaḏ anāhaḏ bāji▫o. ||4||5||

 

Ever since (dristt-i = sight) Divine grace (bhaee = happened) was bestowed (tab) then the Beloved (aaio) came (bheetar-i = inside) in the mind; (meyra) my (man-u) mind and (tan-u) body (andin-u = everyday) ever remain (seetlaagio = cool) at peace.

Since then – instead of low spirit – I (ras-i) relish (gaaey) singing (mangal) songs of joy; and (sabad-u = sound) celestial music (baaji0) plays (anhad-u) incessantly, i.e. I ever remain connected with the Almighty Master, says fifth Nanak. 4. 5.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮਾਈ ਸਤਿ ਸਤਿ ਸਤਿ ਹਰਿ ਸਤਿ ਸਤਿ ਸਤਿ ਸਾਧਾ ॥ ਬਚਨੁ ਗੁਰੂ ਜੋ ਪੂਰੈ ਕਹਿਓ ਮੈ ਛੀਕਿ ਗਾਂਠਰੀ ਬਾਧਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Mā▫ī saṯ saṯ saṯ har saṯ saṯ saṯ sāḏẖā.

Bacẖan gurū jo pūrai kahi▫o mai cẖẖīk gāʼnṯẖrī bāḏẖā. ||1|| rahā▫o

 

Composition of the fifth Guru in Raga Saarang. O (maaee) mother, (har-i) the Almighty (sat-i, sat-i, sat-i = truth/reality) existed in the past, exists now and shall exist in future, i.e. is Eternal and unchanging; (saadha) the guru keeps the Almighty in mind in thought, word and deed.

(Bachan-u = word) the teaching – as above – (jo) which (poorai) the perfect guru (kahio = told) imparted I have (chheek-i) firmly/securely (baadha) tied (gaantthri) in a bundle, i.e. have firmly in mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਿਸਿ ਬਾਸੁਰ ਨਖਿਅਤ੍ਰ ਬਿਨਾਸੀ ਰਵਿ ਸਸੀਅਰ ਬੇਨਾਧਾ ॥ ਗਿਰਿ ਬਸੁਧਾ ਜਲ ਪਵਨ ਜਾਇਗੋ ਇਕਿ ਸਾਧ ਬਚਨ ਅਟਲਾਧਾ ॥੧॥

Nis bāsur nakẖi▫aṯar bināsī rav sasī▫ar benāḏẖā. Gir basuḏẖā jal pavan jā▫igo ik sāḏẖ bacẖan atlāḏẖā. ||1||

 

(Nis) night, (baasur) day, (nakhiatr) stars shall (binaasi) perish; (rav-i) the sun and (saseear) the moon are (beynaadhaa) perishable.

(Gir-i) the mountains, (basudha) earth, (jal) water and (pavan) air (jaaigo) shall go/perish; (ik-i = one) only (bachan) words of (saadh) the guru (atllaadha) inevitable – is forever. 1.

 

ਅੰਡ ਬਿਨਾਸੀ ਜੇਰ ਬਿਨਾਸੀ ਉਤਭੁਜ ਸੇਤ ਬਿਨਾਧਾ ॥ ਚਾਰਿ ਬਿਨਾਸੀ ਖਟਹਿ ਬਿਨਾਸੀ ਇਕਿ ਸਾਧ ਬਚਨ ਨਿਹਚਲਾਧਾ ॥੨॥

And bināsī jer bināsī uṯ▫bẖuj seṯ bināḏẖā. Cẖār bināsī kẖatėh bināsī ik sāḏẖ bacẖan nihcẖalāḏẖā. ||2||

 

All creatures born from (andd) the egg, (jeyr) the womb are (binaasi) perishable, those born from (utbhuj) from soil and (seyt/seytaj) from perspiration (binaadha) shall perish.

(Chaar-i) the four – Vedas – are (binaasi) perishable, (khattah-i) the six – Shastras – are perishable; (bachan) words of (saadh) the guru (ik-i) alone is (nihchlaadha) unshakable – forever. 2.

 

ਰਾਜ ਬਿਨਾਸੀ ਤਾਮ ਬਿਨਾਸੀ ਸਾਤਕੁ ਭੀ ਬੇਨਾਧਾ ॥ ਦ੍ਰਿਸਟਿਮਾਨ ਹੈ ਸਗਲ ਬਿਨਾਸੀ ਇਕਿ ਸਾਧ ਬਚਨ ਆਗਾਧਾ ॥੩॥

Rāj bināsī ṯām bināsī sāṯak bẖī benāḏẖā. Ḏaristimān hai sagal bināsī ik sāḏẖ bacẖan āgāḏẖā. ||3||

 

Those practicing (raaj) Rajo Gun, (taam) Tamas Gun shall (binaasi) perish; (saatak-u) one practicing Sat Gun is (bhi) also (beynaadhaa) perishable.

(Sagal) every-one/thing (dristt-imaan) visible (hai) is (banaasi) perishable; (ik-i) only (bachan) words of (saadh) the guru are (aagaadhaa) beyond destruction, i.e. are forever relevant. 3.

 

ਆਪੇ ਆਪਿ ਆਪ ਹੀ ਆਪੇ ਸਭੁ ਆਪਨ ਖੇਲੁ ਦਿਖਾਧਾ ॥ ਪਾਇਓ ਨ ਜਾਈ ਕਹੀ ਭਾਂਤਿ ਰੇ ਪ੍ਰਭੁ ਨਾਨਕ ਗੁਰ ਮਿਲਿ ਲਾਧਾ ॥੪॥੬॥

Āpe āp āp hī āpe sabẖ āpan kẖel ḏikẖāḏẖā.  Pā▫i▫o na jā▫ī kahī bẖāʼnṯ re parabẖ Nānak gur mil lāḏẖā. ||4||6||

 

God (aapey) IT-self created (aap-i) the self, is (aap hi aapey) self- existent and (dikhaadha) shows – all creation and destruction as – (aapan = own) IT’s (kheyl) play.

(rey) O dear, the Almighty (na jaaee) cannot (paaio) be found by (kahi) any (bhaant-i) way; (prabh-u) the Almighty (laadhaa) found (mil-i) by meeting and following (gur) the guru, says fifth Nanak. 4. 6.