SGGS pp 1204-1206, Saarag M: 5, Shabads 7-14.
ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮੇਰੈ ਮਨਿ ਬਾਸਿਬੋ ਗੁਰ ਗੋਬਿੰਦ ॥ ਜਹਾਂ ਸਿਮਰਨੁ ਭਇਓ ਹੈ ਠਾਕੁਰ ਤਹਾਂ ਨਗਰ ਸੁਖ ਆਨੰਦ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Merai man bāsibo gur gobinḏ. Jahāʼn simran bẖa▫i▫o hai ṯẖākur ṯahāʼn nagar sukẖ ānanḏ. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Gur) the great Almighty (gobind) Master of the world (baasibo) dwells (meyrai) in my (man-i) mind. (Jahaa-n) wherever, i.e. the mind in which, (simran-u) remembrance/recalling of (hai) is (bhaiao) done – that person lives by God’s commands; (tahaa-n) that (nagar = town) person’s mind has (sukh) peace and (aanand) happiness. 1.
(Rahaau) dwell on this and contemplate.
ਜਹਾਂ ਬੀਸਰੈ ਠਾਕੁਰੁ ਪਿਆਰੋ ਤਹਾਂ ਦੂਖ ਸਭ ਆਪਦ ॥ ਜਹ ਗੁਨ ਗਾਇ ਆਨੰਦ ਮੰਗਲ ਰੂਪ ਤਹਾਂ ਸਦਾ ਸੁਖ ਸੰਪਦ ॥੧॥
Jahāʼn bīsrai ṯẖākur pi▫āro ṯahāʼn ḏūkẖ sabẖ āpaḏ. Jah gun gā▫e ānanḏ mangal rūp ṯahāʼn saḏā sukẖ sampaḏ. ||1||
(Jahaa-n = where) the mind which (beesrai) forgets (piaaro) the Beloved (tthakur-u) Master, (tahaan = that place) that person experiences (sabh) all (dookh) distress and (aapad) troubles.
(Jah = where) the person who (gaaey = sings) praises and emulates (gun) virtues the Almighty, (roop = form) the embodiment of (aanand) bliss and (mangal) joy, (tahaa-n = there) that person (sadaa) ever has (sukh) comfort and (sampad) wealth. 1.
ਜਹਾ ਸ੍ਰਵਨ ਹਰਿ ਕਥਾ ਨ ਸੁਨੀਐ ਤਹ ਮਹਾ ਭਇਆਨ ਉਦਿਆਨਦ ॥ ਜਹਾਂ ਕੀਰਤਨੁ ਸਾਧਸੰਗਤਿ ਰਸੁ ਤਹ ਸਘਨ ਬਾਸ ਫਲਾਂਨਦ ॥੨॥
Jahā sarvan har kathā na sunī▫ai ṯah mahā bẖa▫i▫ān uḏi▫ānaḏ. Jahāʼn kīrṯan sāḏẖsangaṯ ras ṯah sagẖan bās falāʼnnaḏ. ||2||
(Jahaa = where) the person whose (sravan) ears do not (suneeai) listen to (kathaa = description) Naam or virtues and commands of (har-i) the Almighty, (tahaa = there) that person is lost in (mahaa) a big (bhaiaan) terrifying (udiaanad) jungle, i.e. loses the way to God.
(Jahaa-n = where) the person who joins (saadhsangat-i) the holy congregation where (keertan-u) praises/virtues of the Almighty are recounted and learnt to emulate, (tah = there) that person has (ras-u) joy of living in an environment of (saghan) thick growth of plants with (baas) fragrance and (phalaa-n-nad) fruits, i.e. his/her life is full of joy and fruitful. 2.
ਬਿਨੁ ਸਿਮਰਨ ਕੋਟਿ ਬਰਖ ਜੀਵੈ ਸਗਲੀ ਅਉਧ ਬ੍ਰਿਥਾਨਦ ॥ ਏਕ ਨਿਮਖ ਗੋਬਿੰਦ ਭਜਨੁ ਕਰਿ ਤਉ ਸਦਾ ਸਦਾ ਜੀਵਾਨਦ ॥੩॥
Bin simran kot barakẖ jīvai saglī a▫oḏẖ barithānaḏ. Ėk nimakẖ gobinḏ bẖajan kar ṯa▫o saḏā saḏā jīvānaḏ. ||3||
A person may (jeevai) live (kott-i = crore) millions of (barakh/baras) years; but his/her (sagli) whole (audh) life (brithaanad) is wasted (bin-u = without) if s/he does not (simran) keep in mind Naam or virtues and commands of the Creator.
If s/he (kar-i) practices (bhajan-u) praising virtues of (gobind) the Master of the world, (tau) then s/he (sadaa sadaa) forever (jeevaanad) lives – without falling prey to vices – and hence enjoys peace. 3.
ਸਰਨਿ ਸਰਨਿ ਸਰਨਿ ਪ੍ਰਭ ਪਾਵਉ ਦੀਜੈ ਸਾਧਸੰਗਤਿ ਕਿਰਪਾਨਦ ॥ ਨਾਨਕ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਰਬ ਮੈ ਸਗਲ ਗੁਣਾ ਬਿਧਿ ਜਾਂਨਦ ॥੪॥੭॥
Saran saran saran parabẖ pāva▫o ḏījai sāḏẖsangaṯ kirpānaḏ. Nānak pūr rahi▫o hai sarab mai sagal guṇā biḏẖ jāʼnnaḏ. ||4||7||
O (prabh) Almighty, (kirpaanad) kindly lead me to (saadhsangat-i) the holy congregation so that I learn to (paavau = put) place myself (saran-i, saran-i, saran-i = in sanctuary) in Your care and obedience – in three ways, i.e. conduct myself by Naam in thought, word and deed.
The Almighty is (poor rahio = pervades) present (mai) in (sarab) all and (jaa-n-nad) knows (bidh-i) the way of (gun) virtues, i.e. knows how everyone thinks and acts, says fifth Nanak. 4. 7.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਬ ਮੋਹਿ ਰਾਮ ਭਰੋਸਉ ਪਾਏ ॥ ਜੋ ਜੋ ਸਰਣਿ ਪਰਿਓ ਕਰੁਣਾਨਿਧਿ ਤੇ ਤੇ ਭਵਹਿ ਤਰਾਏ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Ab mohi rām bẖarosa▫o pā▫e. Jo jo saraṇ pari▫o karuṇāniḏẖ ṯe ṯe bẖavėh ṯarā▫e. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Moh-i) I (ab) now (paaey = obtained) have (bharosau) reliance on (raam) the Almighty; (jo jo) all those who (pario) place the self (saran-i = sanctuary) in care and obedience of the Almighty, (karunaanidh-i = treasure of mercy) the merciful Master (taraaey) ferries (tey tey) all of them (bhavah-i) across the world-ocean of vices. 1.
(Rahaau) dwell on this and contemplate.
ਸੁਖਿ ਸੋਇਓ ਅਰੁ ਸਹਜਿ ਸਮਾਇਓ ਸਹਸਾ ਗੁਰਹਿ ਗਵਾਏ ॥ ਜੋ ਚਾਹਤ ਸੋਈ ਹਰਿ ਕੀਓ ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥੧॥
Sukẖ so▫i▫o ar sahj samā▫i▫o sahsā gurėh gavā▫e. Jo cẖāhaṯ so▫ī har kī▫o man bāʼncẖẖaṯ fal pā▫e. ||1||
Once (sahsa) doubts are (gavaaey = lost) removed (gurah-i) by the guru – one submits to the Almighty’s care -, (soio) sleeps (sukh-i) in peace and (smaaio) remains absorbed in – obedience of – the Almighty (sahj-i = naturally) all the time.
Then (har-i) God (keeo) does (soi) that (jo) what one (chaahat) wishes for; and (phal = fruits) fulfilment of what (man) the mind (baa’nchhat) wishes, (paaey) is attained. 1.
ਹਿਰਦੈ ਜਪਉ ਨੇਤ੍ਰ ਧਿਆਨੁ ਲਾਵਉ ਸ੍ਰਵਨੀ ਕਥਾ ਸੁਨਾਏ ॥
Hirḏai japa▫o neṯar ḏẖi▫ān lāva▫o sarvanī kathā sunā▫e.
O Almighty, please be kind to enable that I (japau = remember) keep (hirdai) in mind, (laavau) fix (dhiaan-u) attention with (neytr) eyes – on the Creator’s play – and (sunaaey) listen to (kathaa = description) Naam or Divine virtues and commands.
Page 1205
ਚਰਣੀ ਚਲਉ ਮਾਰਗਿ ਠਾਕੁਰ ਕੈ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਏ ॥੨॥
Cẖarṇī cẖala▫o mārag ṯẖākur kai rasnā har guṇ gā▫e. ||2||
I (chalau) walk (maarag-i) on the path (kai) of – told by – (tthaakur) the Master and (gaau = sing) praise (gun) virtues of (har-i) the Almighty – and emulate them. 2.
ਦੇਖਿਓ ਦ੍ਰਿਸਟਿ ਸਰਬ ਮੰਗਲ ਰੂਪ ਉਲਟੀ ਸੰਤ ਕਰਾਏ ॥ ਪਾਇਓ ਲਾਲੁ ਅਮੋਲੁ ਨਾਮੁ ਹਰਿ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਏ ॥੩॥
Ḏekẖi▫o ḏarisat sarab mangal rūp ultī sanṯ karā▫e. Pā▫i▫o lāl amol nām har cẖẖod na kaṯhū jā▫e. ||3||
Ever since (sant = saint) the guru (karaaey = caused to make, ulti = backwards) turned away my mind from attachments to the world-play, (drisstt-i = sight) the eyes (deykhio) see the Almighty (roop = form) embodiment of (sarab) all (mangal) joy – everywhere and in everyone.
I (paaio) have obtained (amol-u) the priceless (laal-u) jewel of awareness of (naam) Naam or virtues and commands of (har-i) the Almighty; my mind does not (chhodd-i) leave God’s remembrance to (jaaey) go (kat-hoo) anywhere – I do not engage in any rituals or worships of god/goddesses. 3.
ਕਵਨ ਉਪਮਾ ਕਉਨ ਬਡਾਈ ਕਿਆ ਗੁਨ ਕਹਉ ਰੀਝਾਏ ॥ ਹੋਤ ਕ੍ਰਿਪਾਲ ਦੀਨ ਦਇਆ ਪ੍ਰਭ ਜਨ ਨਾਨਕ ਦਾਸ ਦਸਾਏ ॥੪॥੮॥
Kavan upmā ka▫un badā▫ī ki▫ā gun kaha▫o rījẖā▫e. Hoṯ kirpāl ḏīn ḏa▫i▫ā parabẖ jan Nānak ḏās ḏasā▫e. ||4||8||
I did not know (kavan) which (upma) praise, (kaun) which (badaai) glorification or (kiaa) what (gun) virtues (kahau = say) to praise so that the Almighty (reejhaaey) is pleased with me.
But I learnt from the guru that (prabh) the Almighty (hot) is (kripaal) kind to (deen = poor) the humble (jan = servant) devotee; please make me (daas) the servant (dasaaey) of servants/devotees, O Almighty, supplicates fifth Nanak. 4. 8.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਓੁਇ ਸੁਖ ਕਾ ਸਿਉ ਬਰਨਿ ਸੁਨਾਵਤ ॥ ਅਨਦ ਬਿਨੋਦ ਪੇਖਿ ਪ੍ਰਭ ਦਰਸਨ ਮਨਿ ਮੰਗਲ ਗੁਨ ਗਾਵਤ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. O▫e sukẖ kā si▫o baran sunāvaṯ. Anaḏ binoḏ pekẖ parabẖ ḏarsan man mangal gun gāvaṯ. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Ka sio) to whom do I (baran-i) describe to (sunaavat = cause to hear) tell of (oey) that (sukh) bliss:
(Anad/anand) the bliss and (binod) pleasure which comes (peykh-i) by seeing (darsan) vision of (prabh) the Almighty; and (mangal) joy (man-i) in mind (gaavat = by singing) by praising and emulating (gun) virtues of the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥ ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥
Bisam bẖa▫ī pekẖ bismāḏī pūr rahe kirpāvaṯ. Pī▫o amriṯ nām amolak ji▫o cẖākẖ gūngā muskāvaṯ. ||1||
I (bhaee) am (bisam) wonderstruck (peykh-i) seeing (kirpaavat) the benevolent (bismaadi) wondrous Almighty (poor-i rahey) pervading everywhere, i.e. managing the world-play.
This is the state of one who (peeo) has drunk (amolak) the priceless (amrit) life-giving elixir of, i.e. who has experienced living by, (naam-u) Divine virtues and commands; s/he enjoys but cannot tell the pleasure (jio) like (goonga) a dumb person only (muskaavat) smiles (chaakh-i) on tasting something delicious.1.
ਜੈਸੇ ਪਵਨੁ ਬੰਧ ਕਰਿ ਰਾਖਿਓ ਬੂਝ ਨ ਆਵਤ ਜਾਵਤ ॥ ਜਾ ਕਉ ਰਿਦੈ ਪ੍ਰਗਾਸੁ ਭਇਓ ਹਰਿ ਉਆ ਕੀ ਕਹੀ ਨ ਜਾਇ ਕਹਾਵਤ ॥੨॥
Jaise pavan banḏẖ kar rākẖi▫o būjẖ na āvaṯ jāvaṯ. Jā ka▫o riḏai pargās bẖa▫i▫o har u▫ā kī kahī na jā▫e kahāvaṯ. ||2||
(Jaisey) like life (bandh kar-i) has been tied to, i.e. made dependent on (pavan-u = air) breath, but one is not (boojhat) conscious 0f his/her (aavat = coming) breathing in and (jaavat = out) breathing out.
One (ja kau) who (bhiao) gets (pragaas) enlightenment by way of finding (har-i) the Almighty (ridai) in the mind, his/her (kahaavat/kathaa = description) exalted state (na jaaey) cannot (kahi) be told. 2.
ਆਨ ਉਪਾਵ ਜੇਤੇ ਕਿਛੁ ਕਹੀਅਹਿ ਤੇਤੇ ਸੀਖੇ ਪਾਵਤ ॥ ਅਚਿੰਤ ਲਾਲੁ ਗ੍ਰਿਹ ਭੀਤਰਿ ਪ੍ਰਗਟਿਓ ਅਗਮ ਜੈਸੇ ਪਰਖਾਵਤ ॥੩॥
Ān upāv jeṯe kicẖẖ kahī▫ahi ṯeṯe sīkẖe pāvaṯ. Acẖinṯ lāl garih bẖīṯar pargati▫o agam jaise parkẖāvaṯ. ||3||
(Aan) other (upaav) measures (jeytey kichh-u = as many) which all (kaheeah-i) are talked about, for (paavat) finding the Almighty can be (seekhey) learnt (tetey = that many) all those – except looking within.
But (laal-u) the Beloved (praggttio) manifests (bheetar-i) in (grih-i) in the house, i.e. within, (achint) when not thinking about it; such a person is (parkhaavat = examined) identified to be (jaisey) like (agam) the Master – who is beyond reach/comprehension. 3.
ਨਿਰਗੁਣ ਨਿਰੰਕਾਰ ਅਬਿਨਾਸੀ ਅਤੁਲੋ ਤੁਲਿਓ ਨ ਜਾਵਤ ॥ ਕਹੁ ਨਾਨਕ ਅਜਰੁ ਜਿਨਿ ਜਰਿਆ ਤਿਸ ਹੀ ਕਉ ਬਨਿ ਆਵਤ ॥੪॥੯॥
Nirguṇ nirankār abẖināsī aṯulo ṯuli▫o na jāvaṯ. Kaho Nānak ajar jin jari▫ā ṯis hī ka▫o ban āvaṯ. ||4||9||
(Nirakaar) the Formless Almighty is (nirgun) not affected by the three Gunas, namely Tamas, Rajas, Sattva; is (abinaasi) imperishable/Eternal, (atulo = not weigh-able) is beyond measure and (na jaavat) cannot be (tulio = weighed) measured/appraised – and can be known only by faith.
The bliss of finding the Almighty (ban-i aavat = befits) happens (kau) to (tis hi) only that person (jin-i) who (jariaa) bears (ajar-u) the unbearable, i.e. kills ego and happily submits to Divine will, says fifth Nanak. 4. 9.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਬਿਖਈ ਦਿਨੁ ਰੈਨਿ ਇਵ ਹੀ ਗੁਦਾਰੈ ॥ ਗੋਬਿੰਦੁ ਨ ਭਜੈ ਅਹੰਬੁਧਿ ਮਾਤਾ ਜਨਮੁ ਜੂਐ ਜਿਉ ਹਾਰੈ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Bikẖ▫ī ḏin rain iv hī guḏārai. Gobinḏ na bẖajai ahaʼn▫buḏẖ māṯā janam jū▫ai ji▫o hārai. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Bikhaee) an immoral person – remains caught in vices and – (gudaarai) spends (din-u) day and (rain-i) night (iv hi) just like that, i.e. wastes his/her human birth.
(Maataa) intoxicated (ahan’nbudh-i) with pride, s/he does not (bhajai) invoke (gobind-u = master of the world) the Creator – acts by self-will and (haarai) loses (janam-u) human birth (jooai = in gambling) by staking practice of Naam – which unites one with the Almighty – for transitory pleasures. 1.
(Rahaau) dwell on this and contemplate.
ਨਾਮੁ ਅਮੋਲਾ ਪ੍ਰੀਤਿ ਨ ਤਿਸ ਸਿਉ ਪਰ ਨਿੰਦਾ ਹਿਤਕਾਰੈ ॥ ਛਾਪਰੁ ਬਾਂਧਿ ਸਵਾਰੈ ਤ੍ਰਿਣ ਕੋ ਦੁਆਰੈ ਪਾਵਕੁ ਜਾਰੈ ॥੧॥
Nām amolā parīṯ na ṯis si▫o par ninḏā hiṯkārai. Cẖẖāpar bāʼnḏẖ savārai ṯariṇ ko ḏu▫ārai pāvak jārai. ||1||
Practice of Naam or Divine virtues and commands is (amola) priceless for finding God; an immoral person does not have (preet-i = love) liking (sio) for (tis) that, but (hitkarai) loves (ninda) slandering (par) others – who practice Naam.
S/he is like one who (bandh-i) constructs (chhaapar) a hut (ko) of (trin) grass and (savaarai) decorates it, but then (jaarai) lights (paavak-u) fire (duaarai) at the gate, i.e. engages in rituals to find God, but indulges in slander of the sincere devotees and thus cannot find God/peace. 1.
ਕਾਲਰ ਪੋਟ ਉਠਾਵੈ ਮੂੰਡਹਿ ਅੰਮ੍ਰਿਤੁ ਮਨ ਤੇ ਡਾਰੈ ॥ ਓਢੈ ਬਸਤ੍ਰ ਕਾਜਰ ਮਹਿ ਪਰਿਆ ਬਹੁਰਿ ਬਹੁਰਿ ਫਿਰਿ ਝਾਰੈ ॥੨॥
Kālar pot uṯẖāvai mūʼndėh amriṯ man ṯe dārai. Odẖai basṯar kājar mėh pari▫ā bahur bahur fir jẖārai. ||2||
S/he (utthaavai) carries (moonddah-i) on the head (pott) bag of (kaalar) potassium nitrate which makes soil useless, i.e. indulges in unproductive rituals, and (ddaarai) drops (amrit) Naam (tey) from (man) the mind.
S/he (oddhai) wears (bastr) clothes while (pariaa/paiaa) lying (mah-i) in (kaajar) soot, and (phir-i) then (jhaarai/jhaarrai) dusts them (bahur-i bahur-i) again, i.e. wears pious-looking attire but commits vices, and then performs penance again and again – but does ot give up vices. 2.
ਕਾਟੈ ਪੇਡੁ ਡਾਲ ਪਰਿ ਠਾਢੌ ਖਾਇ ਖਾਇ ਮੁਸਕਾਰੈ ॥ ਗਿਰਿਓ ਜਾਇ ਰਸਾਤਲਿ ਪਰਿਓ ਛਿਟੀ ਛਿਟੀ ਸਿਰ ਭਾਰੈ ॥੩॥
Kātai ped dāl par ṯẖādẖou kẖā▫e kẖā▫e muskārai. Giri▫o jā▫e rasāṯal pari▫o cẖẖitī cẖẖitī sir bẖārai. ||3||
S/he is like one who (kaattai) cuts (ddaal) a branch of (peydd-u) the tree (tthaaddhou) s/he stands (par-i) on, while s/he (khaaey khaaey) eats the fruit from the tree and (muskaarai) smiles, i.e. works for his/her own destruction by indulging in vices and feels happy about it.
S/he (girio) falls (sir-i bhaarai) on the head (chhitti chhitti) breaking many bones (jaae pario) is put (rasaatal-i) into the lower region of earth, i.e. s/he is brutalized by Divine justice and sent to hell – put in cycles of reincarnation. 3.
ਨਿਰਵੈਰੈ ਸੰਗਿ ਵੈਰੁ ਰਚਾਏ ਪਹੁਚਿ ਨ ਸਕੈ ਗਵਾਰੈ ॥ ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਕਾ ਰਾਖਾ ਪਾਰਬ੍ਰਹਮੁ ਨਿਰੰਕਾਰੈ ॥੪॥੧੦॥
Nirvairai sang vair racẖā▫e pahucẖ na sakai gavārai. Kaho Nānak sanṯan kā rākẖā pārbarahm nirankārai. ||4||10||
S/he (rachaaey) develops (vair-u) antagonism (sang-i) with (nirvairai) enmity-free devotees; but (gavaarai) the ignorant fool (na sakai) cannot (pahuch-i) reach the devotee – for s/he has Divine protection.
(Nirankaarai) the Formless/unseen (paarbrahm-u) Supreme Being is (raakhaa) the protector (ka) of (santan = saints) devotees, says fifth Nanak. 4. 10.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਵਰਿ ਸਭਿ ਭੂਲੇ ਭ੍ਰਮਤ ਨ ਜਾਨਿਆ ॥ ਏਕੁ ਸੁਧਾਖਰੁ ਜਾ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਤਿਨਿ ਬੇਦਹਿ ਤਤੁ ਪਛਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Avar sabẖ bẖūle bẖarmaṯ na jāni▫ā. Ėk suḏẖākẖar jā kai hirḏai vasi▫ā ṯin beḏėh ṯaṯ pacẖẖāni▫ā. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Sabh-i) all (avarar-i) others are (bhooley) deluded and (bhramat) and wander – in search of God – since they do not (jaaniaa) know how God may be found.
One in (ja kai) whose (hirdai) mind (sudhaakhar = true word) Naam or Divine virtues and commands of (eyk-u) the one Master (vasiaa) abides, i.e. who is aware of Naam, (tin-i) that person (pachhaania = recognized) has understood (tat-u) the essence (beydah-i) of the Vedas – on how to find God. 1.
(Rahaau) dwell on this and contemplate.
ਪਰਵਿਰਤਿ ਮਾਰਗੁ ਜੇਤਾ ਕਿਛੁ ਹੋਈਐ ਤੇਤਾ ਲੋਗ ਪਚਾਰਾ ॥ ਜਉ ਲਉ ਰਿਦੈ ਨਹੀ ਪਰਗਾਸਾ ਤਉ ਲਉ ਅੰਧ ਅੰਧਾਰਾ ॥੧॥
Parviraṯ mārag jeṯā kicẖẖ ho▫ī▫ai ṯeṯā log pacẖārā. Ja▫o la▫o riḏai nahī pargāsā ṯa▫o la▫o anḏẖ anḏẖārā. ||1||
(Jeyta kichh-u = as much) all (maarag-u = path) activities (parvirat-i) of the world (hoeeai) are (lokpachaara = as everyone does) impress people.
(Jau lau) as long as there is (nahi) not (pargaasa) enlightenment (ridai) of the mind, (tau lau) until then there is (andh) blind (andhaara) darkness, i.e. one is directionless and follows what others do – like performing rituals and worship of gods/goddesses. 1.
ਜੈਸੇ ਧਰਤੀ ਸਾਧੈ ਬਹੁ ਬਿਧਿ ਬਿਨੁ ਬੀਜੈ ਨਹੀ ਜਾਂਮੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਹੈ ਤੁਟੈ ਨਾਹੀ ਅਭਿਮਾਨੈ ॥੨॥
Jaise ḏẖarṯī sāḏẖai baho biḏẖ bin bījai nahī jāʼnmai. Rām nām bin mukaṯ na ho▫ī hai ṯutai nāhī abẖimānai. ||2||
(Jaisey) like a farmer may (saadhey = set right) prepare (dharti = earth) land in (bahu) many (bidh-i) ways, but nothing (jaammai = sprouts) grows (bin-u) without (beejai) putting in the seed.
Similarly (abhimaanai) pride does not (toottai = break) go and (na hoeeai) one is not (mukat-i) freed – from acting by self-will, and strays, (bin-u) by not practicing of Naam of (raam) the Almighty. 2.
ਨੀਰੁ ਬਿਲੋਵੈ ਅਤਿ ਸ੍ਰਮੁ ਪਾਵੈ ਨੈਨੂ ਕੈਸੇ ਰੀਸੈ ॥ ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਕਾਹੂ ਮਿਲਤ ਨਹੀ ਜਗਦੀਸੈ ॥੩॥
Nīr bilovai aṯ saram pāvai nainū kaise rīsai. Bin gur bẖete mukaṯ na kāhū milaṯ nahī jagḏīsai. ||3||
One may (paavai) put in (at-i) great (sram) effort (bilovai) churning (neer-u) water, s/he (kaisey = how?) can never (reesai) take out (nainoo) butter – which is obtained by churning curd/yogurt.
Similarly (na kaahoo) no one (milat) finds (jagdeesai = master of the world) the Almighty (bin-u) without (bheyttai) finding and following (gur) the guru – who teaches awareness of Naam and its practice. 3.
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ਖੋਜਤ ਖੋਜਤ ਇਹੈ ਬੀਚਾਰਿਓ ਸਰਬ ਸੁਖਾ ਹਰਿ ਨਾਮਾ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਾ ਕੈ ਲੇਖੁ ਮਥਾਮਾ ॥੪॥੧੧॥
Kẖojaṯ kẖojaṯ ihai bīcẖāri▫o sarab sukẖā har nāmā. Kaho Nānak ṯis bẖa▫i▫o parāpaṯ jā kai lekẖ mathāmā. ||4||11||
I (khojat khojat) I searched/contemplated and came (ihai) to this (beechario = thought) conclusion that awareness and practice (naama) of Naam of (har-i) the Almighty is the source of (sarab) all (sukhaa = comforts) fulfilments, i.e. to find God.
But awareness of Naam (bhaio) is (praapat-i) received by one (ja kai) on whose (mathaama = forehead) destiny is this (leykh-u) written, says fifth Nanak. 4. 11.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਨਦਿਨੁ ਰਾਮ ਕੇ ਗੁਣ ਕਹੀਐ ॥ ਸਗਲ ਪਦਾਰਥ ਸਰਬ ਸੂਖ ਸਿਧਿ ਮਨ ਬਾਂਛਤ ਫਲ ਲਹੀਐ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. An▫ḏin rām ke guṇ kahī▫ai. Sagal paḏārath sarab sūkẖ siḏẖ man bāʼncẖẖaṯ fal lahī▫ai. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. We should (andin-u = everyday) ever (kaheeai = say) praise and emulate (gun) virtues (key) of (raam) the Almighty.
We (laheeai) obtain (phal = fruits) fulfilment of (baanchhat) what is wished by (man) the mind, including (sagal) all (padaarath) things, (sarab) all (sookh) comforts and (sidh-i) successes in tasks this way. 1.
(Rahaau) dwell on this and contemplate.
ਆਵਹੁ ਸੰਤ ਪ੍ਰਾਨ ਸੁਖਦਾਤੇ ਸਿਮਰਹ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥ ਅਨਾਥਹ ਨਾਥੁ ਦੀਨ ਦੁਖ ਭੰਜਨ ਪੂਰਿ ਰਹਿਓ ਘਟ ਵਾਸੀ ॥੧॥
Āvhu sanṯ parān sukẖ▫ḏāṯe simrėh parabẖ abẖināsī. Anāthah nāth ḏīn ḏukẖ bẖanjan pūr rahi▫o gẖat vāsī. ||1||
O (sant = saints) devotees of the Almighty, your company is (sukhdaatey = giver of comfort) source of comfort for (praan) life; (aavhu) come let us together (simrah-i) remember, and be in obedience of, (abinaasi = imperishable) the Eternal (prabh-u) Almighty.
IT is (naath –u = master) the refuge of (anaathah = master-less) the hapless (deen) poor people, (bhanjan = destroyer) ameliorator of (dukh) distress; and (poor-i rahio) pervades everywhere and (vaasi) abides in (ghatt = body/mind) within. 1.
ਗਾਵਤ ਸੁਨਤ ਸੁਨਾਵਤ ਸਰਧਾ ਹਰਿ ਰਸੁ ਪੀ ਵਡਭਾਗੇ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟੇ ਸਭਿ ਤਨ ਤੇ ਰਾਮ ਨਾਮ ਲਿਵ ਜਾਗੇ ॥੨॥
Gāvaṯ sunaṯ sunāvaṯ sarḏẖā har ras pī vadbẖāge. Kal kales mite sabẖ ṯan ṯe rām nām liv jāge. ||2||
Those who (gaavat = sing) praise, (sunat) listen to and (sunaavat) cause others to hear with (sardhaa) inner motivation; they (vaddbhaagey) are fortunate to (pi) drink, (ras-u) the elixir of (har-i) the Almighty, i.e. experience the pleasure of living by Naam or Divine virtues and commands. (Sabh) all (tin key) their (kaleys) strife (kal-i) caused by conflicts is (mittey = erased) obviated (tey) from (tan-u = body) life since they are (jaagey = awake) alert to vices with (liv) attention fixed on living by Naam of (raam) the Almighty. 2.
ਕਾਮੁ ਕ੍ਰੋਧੁ ਝੂਠੁ ਤਜਿ ਨਿੰਦਾ ਹਰਿ ਸਿਮਰਨਿ ਬੰਧਨ ਤੂਟੇ ॥ ਮੋਹ ਮਗਨ ਅਹੰ ਅੰਧ ਮਮਤਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਛੂਟੇ ॥੩॥
Kām kroḏẖ jẖūṯẖ ṯaj ninḏā har simran banḏẖan ṯūte. Moh magan ahaʼn anḏẖ mamṯā gur kirpā ṯe cẖẖūte. ||3||
They (taj-i) give up (bandhan) bondage to (kaam-u) lust, (krodh-u) anger, (jhootth-i = falsehood) pretense/deceit and (ninda) slander by (simran-i = remembrance) keeping in mind – virtues and commands of – (har-i) the Almighty.
(Magan) being engrossed in (moh) worldly attachments, (ahang) ego and (andh) blind (mamta) attachment to I and mine (chhoottey) is given up (tey) with (kirpa = kindness) kind guidance of (gur) the guru. 3.
ਤੂ ਸਮਰਥੁ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਕਰਿ ਕਿਰਪਾ ਜਨੁ ਤੇਰਾ ॥ ਪੂਰਿ ਰਹਿਓ ਸਰਬ ਮਹਿ ਠਾਕੁਰੁ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਨੇਰਾ ॥੪॥੧੨॥
Ŧū samrath pārbarahm su▫āmī kar kirpā jan ṯerā. Pūr rahi▫o sarab mėh ṯẖākur Nānak so parabẖ nerā. ||4||12||
O (paarbrahm) Supreme Being, (too) You are (samrath-u) the Omnipotent (suaami) Master; please (kar-i) bestow (kirpa) kindness on (teyra) Your (jan = servant) devotee.
O seekers, (so) that (prabh-u) Almighty (tthaakur-u) Master (poor-i rahio = pervades) is present (mah-i) in (sarab) all, (neyra) is near/with everyone – remain conscious of IT, says fifth Nanak. 4. 12.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਬਲਿਹਾਰੀ ਗੁਰਦੇਵ ਚਰਨ ॥ ਜਾ ਕੈ ਸੰਗਿ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਈਐ ਉਪਦੇਸੁ ਹਮਾਰੀ ਗਤਿ ਕਰਨ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Balihārī gurḏev cẖaran. Jā kai sang pārbarahm ḏẖi▫ā▫ī▫ai upḏes hamārī gaṯ karan. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. I (balihaari = am sacrifice) adore being at (charan) the feet, i.e. learning from (gurdeyv) the guru the embodiment of the Almighty.
In (ja kai) whose (sang-i) company one (dhiaaeeai) pays attention to commands of (paarbrahm) the Supreme Being; his (updeys-u) teachings (karan = do, gat-i = emancipation) emancipate from vices in the world-play. 1.
(Rahaau) dwell on this and contemplate.
ਦੂਖ ਰੋਗ ਭੈ ਸਗਲ ਬਿਨਾਸੇ ਜੋ ਆਵੈ ਹਰਿ ਸੰਤ ਸਰਨ ॥ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ਵਡ ਸਮਰਥ ਤਾਰਨ ਤਰਨ ॥੧॥
Ḏūkẖ rog bẖai sagal bināse jo āvai har sanṯ saran. Āp japai avrah nām japāvai vad samrath ṯāran ṯaran. ||1||
(Sagal) all (dookh) faults/shortcomings, (rog = ailments) vices and (bhai) fears (binaasey = destroyed) end of one (jo) who (aavai) comes to (saran) sanctuary of (sant) the guru, the embodiment of (har-i) the Almighty, i.e. who places the self in care and obedience of the guru.
The guru (japai) remembers and practices (naam-u) Divine virtues and commands and (japaavai = causes to do Jap) motivates the disciples to do so; he is (vadd) highly (samrath) capable as (taran = to swim across) the ship that (taaran) takes across the world-ocean of vices. 1.
ਜਾ ਕੋ ਮੰਤ੍ਰੁ ਉਤਾਰੈ ਸਹਸਾ ਊਣੇ ਕਉ ਸੁਭਰ ਭਰਨ ॥ ਹਰਿ ਦਾਸਨ ਕੀ ਆਗਿਆ ਮਾਨਤ ਤੇ ਨਾਹੀ ਫੁਨਿ ਗਰਭ ਪਰਨ ॥੨॥
Jā ko manṯar uṯārai sahsā ūṇe ka▫o subẖar bẖaran. Har ḏāsan kī āgi▫ā mānaṯ ṯe nāhī fun garabẖ paran. ||2||
And (ja ko) whose (mantr-u) guidance (utaarai) removes (sahsa) doubts; (subhar) fully fills (onai kau) an empty vessel, i.e. imparts virtues to the virtue-less ignorant persons.
Those who (maanat) obey (aagiaa) instructions (ki) of, follow the example of, (daasan) the servants of (har-i) the Almighty, (tey) they are not (paran) put in (garabh) the womb, i.e. are not born (phun-i) again. 2.
ਭਗਤਨ ਕੀ ਟਹਲ ਕਮਾਵਤ ਗਾਵਤ ਦੁਖ ਕਾਟੇ ਤਾ ਕੇ ਜਨਮ ਮਰਨ ॥ ਜਾ ਕਉ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਬੀਠੁਲਾ ਤਿਨਿ ਹਰਿ ਹਰਿ ਅਜਰ ਜਰਨ ॥੩॥
Bẖagṯan kī tahal kamāvaṯ gāvaṯ ḏukẖ kāte ṯā ke janam maran. Jā ka▫o bẖa▫i▫o kirpāl bīṯẖulā ṯin har har ajar jaran. ||3||
One who (kamaavat) practices (ttahal = service) obedience of (bhagtan = saints) the guru, s/he (gaavat = sings) praises and emulates virtues of the Almighty; (ta key = of that) his/her (dukh) agony of being in cycles of (janam) births and (maran) deaths is (kaattey = cut) obviated.
Those (ja kau) to whom (beetthula) the Almighty (bhaio) is (kripaal) kind, (tin-i) they get the capability to (jaran) bear (ajar) unbearable, i.e. become capable to live by the hard-to-practice (har-i har-i = God) Divine virtues and commands. 3.
ਹਰਿ ਰਸਹਿ ਅਘਾਨੇ ਸਹਜਿ ਸਮਾਨੇ ਮੁਖ ਤੇ ਨਾਹੀ ਜਾਤ ਬਰਨ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸੰਤੋਖੇ ਨਾਮੁ ਪ੍ਰਭੂ ਜਪਿ ਜਪਿ ਉਧਰਨ ॥੪॥੧੩॥
Har rasėh agẖāne sahj samāne mukẖ ṯe nāhī jāṯ baran. Gur parsāḏ Nānak sanṯokẖe nām parabẖū jap jap uḏẖran. ||4||13||
The exalted state of those (naahi jaat) cannot be (baran) described, who (aghaaney = satiated) are satisfied (rasah-i = with the elixir) with the taste/experience of living by Naam of (har-i) the Almighty, they remain (samaaney) absorbed in, i.e. conduct themselves by, this (sahaj-i = naturally) all the time.
They are (santokhey) contented (prasaad-i) because of grace/guidance of the guru; they (udhran) are saved form temptations in the world-play by (jap-i jap-i – twice) remembrance and practice of Naam, i.e. emulating virtues and obeying commands of (prabhoo) the Almighty, says fifth Nanak. 4. 13.
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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਗਾਇਓ ਰੀ ਮੈ ਗੁਣ ਨਿਧਿ ਮੰਗਲ ਗਾਇਓ ॥ ਭਲੇ ਸੰਜੋਗ ਭਲੇ ਦਿਨ ਅਉਸਰ ਜਉ ਗੋਪਾਲੁ ਰੀਝਾਇਓ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 5. Gā▫i▫o rī mai guṇ niḏẖ mangal gā▫i▫o. Bẖale sanjog bẖale ḏin a▫osar ja▫o gopāl rījẖā▫i▫o. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Saarag. (Ri) o girlfriends, (mai) I (gaaio) sing – praise and emulate in speech – and (gaaio) sing – praise and emulate in action (mangal = songs of praise of) virtues of the Almighty (nidh-i) the treasure of (gun) virtues.
That (sanjog) favourable coincidence/moment is (bhaley) good, those (din) days and (ausaar) opportunities are good (jau) when I (reejhaaio) please the Almighty (gopaal-i) Sustainor of the world. 1.
(Rahaau) dwell on this and contemplate.
ਸੰਤਹ ਚਰਨ ਮੋਰਲੋ ਮਾਥਾ ॥ ਹਮਰੇ ਮਸਤਕਿ ਸੰਤ ਧਰੇ ਹਾਥਾ ॥੧॥
Sanṯėh cẖaran morlo māthā. Hamre masṯak sanṯ ḏẖare hāthā. ||1||
This happens when I place (morlo) my (maathaa) forehead on (charan) feet of, i.e. pay obeisance to, (santah) saints, i.e. the guru and seek guidance; and (sant) the guru (dharey) places his (haatha) hand on (hamrey) my (mastak-i) forehead/head, i.e. is kind to guide. 1.
ਸਾਧਹ ਮੰਤ੍ਰੁ ਮੋਰਲੋ ਮਨੂਆ ॥ ਤਾ ਤੇ ਗਤੁ ਹੋਏ ਤ੍ਰੈ ਗੁਨੀਆ ॥੨॥
Sāḏẖah manṯar morlo manū▫ā. Ŧā ṯe gaṯ ho▫e ṯarai gunī▫ā. ||2||
Ever since (saadhah = of saint) the guru’s (mantr-u) instructions/teachings have abided in (morlo) my (manooaa) mind; (ta tey) since then (trai) the three (guneeaa) gunas – namely Tams, Rajas, Sattva – (hoey) have got (gat-u) going, i.e. my inclination for material things has ended. 2.
ਭਗਤਹ ਦਰਸੁ ਦੇਖਿ ਨੈਨ ਰੰਗਾ ॥ ਲੋਭ ਮੋਹ ਤੂਟੇ ਭ੍ਰਮ ਸੰਗਾ ॥੩॥
Bẖagṯah ḏaras ḏekẖ nain rangā. Lobẖ moh ṯūte bẖaram sangā. ||3||
My (nain) eyes feel (ranga) joy (deykh-i) seeing (daras-u) sight, i.e. in company (bhagtah) of the devotees of God; and my (sanga) company of/propensity for (lobh) greed, (moh) worldly attachments and (bhram) wandering (toottey = broken) ends. 3.
ਕਹੁ ਨਾਨਕ ਸੁਖ ਸਹਜ ਅਨੰਦਾ ॥ ਖੋਲ੍ਹ੍ਹਿ ਭੀਤਿ ਮਿਲੇ ਪਰਮਾਨੰਦਾ ॥੪॥੧੪॥
Kaho Nānak sukẖ sahj ananḏā. Kẖoliĥ bẖīṯ mile parmānanḏā. ||4||14||
Says fifth Nanak: (sukh) peace, (sahaj) poise and (ananda) bliss come with their company/guidance; this (kholh-i) opens/demolishes (bheet-i = wall) the obstacles and Almighty source of (parmananda) Supreme Bliss is (miley) found. 4. 14.
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