SGGS pp 1235-1237, Saarag M: 5, Asttpadeeaa and Chhant.

 

ਸਾਰਗ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag mėhlā 5 asatpaḏī▫ā gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raag Saarag, (asttpadeeaa) of eight stanzas, (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.

 

ਗੁਸਾਈਂ ਪਰਤਾਪੁ ਤੁਹਾਰੋ ਡੀਠਾ ॥ ਕਰਨ ਕਰਾਵਨ ਉਪਾਇ ਸਮਾਵਨ ਸਗਲ ਛਤ੍ਰਪਤਿ ਬੀਠਾ ॥੧॥ ਰਹਾਉ ॥

Gusā▫īʼn parṯāp ṯuhāro dīṯẖā.  Karan karāvan upā▫e samāvan sagal cẖẖaṯarpaṯ bīṯẖā. ||1|| rahā▫o.

 

O (gusaai-n = master of the world) Almighty, I (ddeettha) see (tuhaaro) Your (partaap) majesty – all round.

You are (karan) the Creator who (karaavan = cause to do) allots roles to the creatures; You (upaaey) create and (samaavan = dissolve) destroys them; You are (chhatrpat-i = master of the crown) the King (beettha) sitting on the throne, i.e. You have authority, over (sagal) all. 1.

 

ਰਾਣਾ ਰਾਉ ਰਾਜ ਭਏ ਰੰਕਾ ਉਨਿ ਝੂਠੇ ਕਹਣੁ ਕਹਾਇਓ ॥ ਹਮਰਾ ਰਾਜਨੁ ਸਦਾ ਸਲਾਮਤਿ ਤਾ ਕੋ ਸਗਲ ਘਟਾ ਜਸੁ ਗਾਇਓ ॥੧॥

Rāṇā rā▫o rāj bẖa▫e rankā un jẖūṯẖe kahaṇ kahā▫i▫o.  Hamrā rājan saḏā salāmaṯ ṯā ko sagal gẖatā jas gā▫i▫o. ||1||

 

When You so will, (raana) nobles and (raau) kings (bhaey) become (ranka) paupers; (un-i) they (kahan-u) say and (kahaaio = want to be called) exercise power (jhoottey) falsely, i.e. it is impermanent.

But You (raajan-u) the King (hamra = our) of the whole world is (sadaa) ever (salaamat-i = alive) extant; (sagal) all (ghattaa = bodies) creatures (gaaio) sing Your (jas-u) glory, i.e. acknowledge authority, (ko = of, ta = that) of God in all ages. 1.

 

ਉਪਮਾ ਸੁਨਹੁ ਰਾਜਨ ਕੀ ਸੰਤਹੁ ਕਹਤ ਜੇਤ ਪਾਹੂਚਾ ॥ ਬੇਸੁਮਾਰ ਵਡ ਸਾਹ ਦਾਤਾਰਾ ਊਚੇ ਹੀ ਤੇ ਊਚਾ ॥੨॥

Upmā sunhu rājan kī sanṯahu kahaṯ jeṯ pāhūcẖā.  Besumār vad sāh ḏāṯārā ūcẖe hī ṯe ūcẖā. ||2||

 

O (santahu = saints) seekers, (sunhu) listen to (upma = praise) virtues (ki) of (raajan) the Almighty King from the true guru (jeyt) who can (kahat) say because he (pahoocha) has reached – the exalted state of knowing the Almighty.

God is (oochaa) higher (tey) than (oochey hi) the highest; (vadd) the great (daataara = giver) benevolent (saah) King is (beysumaar) beyond estimate/measure – of virtues and powers – for ordinary persons to know. 2.

 

ਪਵਨਿ ਪਰੋਇਓ ਸਗਲ ਅਕਾਰਾ ਪਾਵਕ ਕਾਸਟ ਸੰਗੇ ॥ ਨੀਰੁ ਧਰਣਿ ਕਰਿ ਰਾਖੇ ਏਕਤ ਕੋਇ ਨ ਕਿਸ ਹੀ ਸੰਗੇ ॥੩॥

Pavan paro▫i▫o sagal akārā pāvak kāsat sange.  Nīr ḏẖaraṇ kar rākẖe ekaṯ ko▫e na kis hī sange. ||3||

 

God (proio) has strung (sagal) all (akaara) physical forms – creatures – (pavan-i) on air, i.e. they exist by breathing; (paavak) fire is (sangey = with) present in (kaasatt) wood.

You have (raakhey) kept (neer-u) water and (dharan-i) land (eykat) at one place; but (koey na = not any) none stays (sangey) with (kis hi) anyone, i.e. these elements comprise the physical body but are left behind on death. 3.

 

 

ਘਟਿ ਘਟਿ ਕਥਾ ਰਾਜਨ ਕੀ ਚਾਲੈ ਘਰਿ ਘਰਿ ਤੁਝਹਿ ਉਮਾਹਾ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਪਾਛੈ ਕਰਿਆ ਪ੍ਰਥਮੇ ਰਿਜਕੁ ਸਮਾਹਾ ॥੪॥

Gẖat gẖat kathā rājan kī cẖālai gẖar gẖar ṯujẖėh omāhā. Jī▫a janṯ sabẖ pācẖẖai kari▫ā parathme rijak samāhā. ||4||

 

(Kathaa = story) light/Spirit of (raajan) the Almighty King (chaalai = moves) acts in (ghatt-i ghatt-i) in all bodies/minds and there is (umaahaa) zeal (ghar-i ghar-i = in every house) in all minds for finding (tujhah-i) You, the benevolent Creator.

You kindly (prathmey) first (samaaha = reached) provide for (rijak-u) the wherewithal and (kariaa) created (jeea jant) creature (paachhai) after that – like milk in the mother’s breast before the baby is born. 4.

 

ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੁ ਆਪੇ ਕਰਣਾ ਮਸਲਤਿ ਕਾਹੂ ਦੀਨ੍ਹ੍ਹੀ ॥ ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਰਹ ਦਿਖਾਏ ਸਾਚੀ ਸਾਖੀ ਚੀਨ੍ਹ੍ਹੀ ॥੫॥

Jo kicẖẖ karṇā so āpe karṇā maslaṯ kāhū ḏīnĥī.  Anik jaṯan kar karah ḏikẖā▫e sācẖī sākẖī cẖīnĥī. ||5||

 

(Jo kichh-u) whatever (karna) is to be done, God (karna) does (su) that (aapey = self) on IT’s own; (kaahoo = who?) no one (deenhi) gives (maslat-i) counsel to God.

The creatures (kar-i) make (anik) numerous (jatan) efforts, and (dikhaaey) display what they (karah) do; but desired achievement comes with (cheenihi) understanding (saachi) true/right (saakhi) guidance – by the true guru to act by Naam. 5.

 

ਹਰਿ ਭਗਤਾ ਕਰਿ ਰਾਖੇ ਅਪਨੇ ਦੀਨੀ ਨਾਮੁ ਵਡਾਈ ॥ ਜਿਨਿ ਜਿਨਿ ਕਰੀ ਅਵਗਿਆ ਜਨ ਕੀ ਤੇ ਤੈਂ ਦੀਏ ਰੁੜ੍ਹ੍ਹਾਈ ॥੬॥

Har bẖagṯā kar rākẖe apne ḏīnī nām vadā▫ī.  Jin jin karī avgi▫ā jan kī ṯe ṯaiʼn ḏī▫e ruṛĥā▫ī. ||6||

 

(Har-i) the Almighty (kar-i) makes (bhagtaa) the devotees IT’s (apney) own, and (raakhey) protects them, by (deeni) giving (vaddaai) the virtue of awareness and practice of Naam.

(Jin-i jin-i) all those who (kar-i = do, avagiaa = insult, ki = of) slander/wish ill for (jan = servants) the devotees (tai-n) You (deeay rurrhaaee = cause to be swept away – as in flood) push (tey) them away from You, o Almighty. 6.

 

ਮੁਕਤਿ ਭਏ ਸਾਧਸੰਗਤਿ ਕਰਿ ਤਿਨ ਕੇ ਅਵਗਨ ਸਭਿ ਪਰਹਰਿਆ ॥ ਤਿਨ ਕਉ ਦੇਖਿ ਭਏ ਕਿਰਪਾਲਾ ਤਿਨ ਭਵ ਸਾਗਰੁ ਤਰਿਆ ॥੭॥

Mukaṯ bẖa▫e sāḏẖsangaṯ kar ṯin ke avgan sabẖ parhari▫ā. Ŧin ka▫o ḏekẖ bẖa▫e kirpālā ṯin bẖav sāgar ṯari▫ā. ||7||

 

Those who (kar-i = make) join (saadhdangat-i) holy congregation – where Divine virtues and commands are recounted and their practice learnt – , they (parhariaa) give up (sabh-i) all (key = of, tin = they) their (avgan) faults; they (bhaey) are (mukat-i) emancipated from rebirth.

The Almighty (bhaey) is (kirpaala) is kind to enable (tin) them to (tariaa = swim) get across (bhav) the world-(saagar-u) ocean, i.e. get to God and are not reborn. 7.

 

ਹਮ ਨਾਨ੍ਹ੍ਹੇ ਨੀਚ ਤੁਮ੍ਹ੍ਹੇ ਬਡ ਸਾਹਿਬ ਕੁਦਰਤਿ ਕਉਣ ਬੀਚਾਰਾ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਗੁਰ ਦਰਸ ਦੇਖੇ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰਾ ॥੮॥੧॥

Ham nānĥe nīcẖ ṯumĥe bad sāhib kuḏraṯ ka▫uṇ bīcẖārā.  Man ṯan sīṯal gur ḏaras ḏekẖe Nānak nām aḏẖārā. ||8||1||

 

(Ham) we, the creatures (naanhey) are small and (neech) lowly while (tumhey) You are (badd) the great (sahib) Master; I am (kaun = who?) no one to (beechaara = think of) estimate Your (kudrat-i = powers) grandeur.

My (man-u) mind as well as (tan-u) body is (seetal = cool) at peace (deykhey = seeing, daras = sight) after finding (gur) guru and with his guidance taking (naam-u) Your virtues and commands as (adhaara) support/guide – to lead life free of vices, says fifth Nanak. 8. 1.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ਅਸਟਪਦੀ ਘਰੁ ੬     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag mėhlā 5 asatpaḏī gẖar 6  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raag Saarag, (asttpadee) of eight stanzas, (ghar-u 6) to be sung to the sixth beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਅਗਮ ਅਗਾਧਿ ਸੁਨਹੁ ਜਨ ਕਥਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕੀ ਅਚਰਜ ਸਭਾ ॥੧॥ ਰਹਾਉ ॥

Agam agāḏẖ sunhu jan kathā.  Pārbarahm kī acẖraj sabẖā. ||1|| rahā▫o.

 

The Almighty is (agam) beyond reach and (agaadh-i = bottomless) unfathomable – one cannot know God by the self; (sunhu) listen to God’s (kathaa = story) virtues and directions o (jan) seekers; in (acharj) the wonderful (sabhaa) assembly (ki) of (paarbrahm) the Supreme Creator, i.e. by joining the holy congregation where the guru’s teachings on virtues and directions of the Almighty are recounted, reflected upon and learnt to practice. 1.

(Rahaau) dwell on this and reflect.

 

ਸਦਾ ਸਦਾ ਸਤਿਗੁਰ ਨਮਸਕਾਰ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਗੁਨ ਗਾਇ ਅਪਾਰ ॥ ਮਨ ਭੀਤਰਿ ਹੋਵੈ ਪਰਗਾਸੁ ॥ ਗਿਆਨ ਅੰਜਨੁ ਅਗਿਆਨ ਬਿਨਾਸੁ ॥੧॥

Saḏā saḏā saṯgur namaskār.  Gur kirpā ṯe gun gā▫e apār.  Man bẖīṯar hovai pargās.  Gi▫ān anjan agi▫ān binās. ||1||

 

(Sadaa sadaa) forever (namaskaar) pay obeisance – and obey teachings of – (satigur) the true guru; it is (tey) with (kirpa) kindness of (gur) the guru to guide that one (gaaey = sings) praises and emulates (gun) virtues of (apaar) the Infinite.

(Pargaas-u) enlightenment (bheetar-i) in (man) the mind (hovai = happens) comes with (anjan) the eye medicine of (giaan = knowledge) guidance (agiaan) ignorance (binaas-u = destroyed) is removed – and one can find God within. 1. 

 

ਮਿਤਿ ਨਾਹੀ ਜਾ ਕਾ ਬਿਸਥਾਰੁ ॥ ਸੋਭਾ ਤਾ ਕੀ ਅਪਰ ਅਪਾਰ ॥ ਅਨਿਕ ਰੰਗ ਜਾ ਕੇ ਗਨੇ ਨ  ਜਾਹਿ ॥ ਸੋਗ ਹਰਖ ਦੁਹਹੂ ਮਹਿ ਨਾਹਿ ॥੨॥

Miṯ nāhī jā kā bisthār.  Sobẖā ṯā kī apar apār.  Anik rang jā ke gane na jāhi.  Sog harakẖ ḏuhhū mėh nāhi. ||2||

 

God is o great (ka = of, ja = who) whose (bisthaar-u) expanse is (naahi) not (mit-i) measurable, i.e. has no limits. (Ta ki = of that) IT’s (sobha) glory is (apar apaar) infinite, i.e. God’s writ runs everywhere.

And (ja key) whose (anik) numerous (rang) plays (na jaah-i) cannot (ganey) be counted, is (naah-i) not (mah-i = in) subject to (duhahoo) both (sog) sorrow and (harakh) joy, i.e. remains in one unshakable state. 2.

 

ਅਨਿਕ ਬ੍ਰਹਮੇ ਜਾ ਕੇ ਬੇਦ ਧੁਨਿ ਕਰਹਿ ॥ ਅਨਿਕ ਮਹੇਸ ਬੈਸਿ ਧਿਆਨੁ ਧਰਹਿ ॥

Anik barahme jā ke beḏ ḏẖun karahi.  Anik mahes bais ḏẖi▫ān ḏẖarėh.

 

(Ja key) in whose presence (anik) numerous (brahmey) Brahmas (dhun-i = sound, karah-i make) loudly read (beyd) the Vedas. And (anik) numerous Mahesh/Shankar (bais-i) sit (dharah-i) placing/fixing (dhiaan-u) attention – remain in obedience of the Almighty.

 

Page 1236

 

ਅਨਿਕ ਪੁਰਖ ਅੰਸਾ ਅਵਤਾਰ ॥ ਅਨਿਕ ਇੰਦ੍ਰ ਊਭੇ ਦਰਬਾਰ ॥੩॥

Anik purakẖ ansā avṯār.  Anik inḏar ūbẖe ḏarbār. ||3||

 

There are (anik) numerous (purakh) persons as (avatar) incarnations of Vishnu with (ansa) part of Divine power. (Anik) numerous Indras (oobhey) stand on call in God’s (darbaar) court, i.e. all gods whom people worship owe allegiance to the Almighty. 3.

 

ਅਨਿਕ ਪਵਨ ਪਾਵਕ ਅਰੁ ਨੀਰ ॥ ਅਨਿਕ ਰਤਨ ਸਾਗਰ ਦਧਿ ਖੀਰ ॥ ਅਨਿਕ ਸੂਰ ਸਸੀਅਰ ਨਖਿਆਤਿ ॥ ਅਨਿਕ ਦੇਵੀ ਦੇਵਾ ਬਹੁ ਭਾਂਤਿ ॥੪॥

Anik pavan pāvak ar nīr.  Anik raṯan sāgar ḏaḏẖ kẖīr.  Anik sūr sasī▫ar nakẖi▫āṯ.  Anik ḏevī ḏevā baho bẖāʼnṯ. ||4||

 

There are (anik) numerous types of (paavak) fires/energy and (neer) water/liquids. There are (anik) numerous (ratan) jewels, (saagar) seas (dadh-i) of curd and (kheer) milk; (anik) numerous (soor) suns, (saseear) moons and (nakhiaat-i) stars; and (anik) numerous (deyvi) goddesses and (deyva) gods of (bahu) many (bhaant-i) kinds – all created by and obeying the Almighty. 4.

 

ਅਨਿਕ ਬਸੁਧਾ ਅਨਿਕ ਕਾਮਧੇਨ ॥ ਅਨਿਕ ਪਾਰਜਾਤ ਅਨਿਕ ਮੁਖਿ ਬੇਨ ॥ ਅਨਿਕ ਅਕਾਸ ਅਨਿਕ ਪਾਤਾਲ ॥ ਅਨਿਕ ਮੁਖੀ ਜਪੀਐ ਗੋਪਾਲ ॥੫॥

Anik basuḏẖā anik kāmḏẖen.  Anik pārjāṯ anik mukẖ ben. Anik akās anik pāṯāl.  Anik mukẖī japī▫ai gopāl. ||5||

 

There are (anik) numerous (basudha) earths with creatures living on/in them and (anik) numerous (kaamdheyn) wish-fulfilling cows/things they seek. There are (anik) numerous (paarjaat) wish-fulfilling trees like the one brought from Indralok/Indra’s abode for his beloved Satyabhama by Krishna of the Mahabharata; there are (anik) numerous Krishna playing (beyn) the flute (mukh-i) with the mouth, i.e. concepts of numerous incarnations of Vishnu as per Hindu belief.

There are (anik) numerous (akaas = skies) planets above the earth and (anik) numerous (paataal) below; (gopaal = nurturer of the world) the Almighty (japeeai) is remembered and obeyed with (anik) numerous (mukhi) mouths, by numerous creature – all the above exist by God’s will. 5.

 

ਅਨਿਕ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਪੁਰਾਨ ॥ ਅਨਿਕ ਜੁਗਤਿ ਹੋਵਤ ਬਖਿਆਨ ॥ ਅਨਿਕ ਸਰੋਤੇ ਸੁਨਹਿ ਨਿਧਾਨ ॥ ਸਰਬ ਜੀਅ ਪੂਰਨ ਭਗਵਾਨ ॥੬॥

Anik sāsṯar simriṯ purān.  Anik jugaṯ hovaṯ bakẖi▫ān. Anik saroṯe sunėh niḏẖān.  Sarab jī▫a pūran bẖagvān. ||6||

 

There are (anik) numerous Shastras, Smritis and Puranas; their (bakhiaan) discourses (hovat = happen) are given in (anik) numerous (jugat-i) ways. 

(Anik) numerous (srotey) audiences (sunah-i) listen to (nidhaan) the treasure – virtues of – (bhagvaan) the Almighty who (pooran) is present in (sarab) all (jeea) creatures. 6.

 

ਅਨਿਕ ਧਰਮ ਅਨਿਕ ਕੁਮੇਰ ॥ ਅਨਿਕ ਬਰਨ ਅਨਿਕ ਕਨਿਕ ਸੁਮੇਰ ॥ ਅਨਿਕ ਸੇਖ ਨਵਤਨ ਨਾਮੁ ਲੇਹਿ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾ ਅੰਤੁ ਨ ਤੇਹਿ ॥੭॥

Anik ḏẖaram anik kumer.  Anik baran anik kanik sumer. Anik sekẖ navṯan nām lehi.  Pārbarahm kā anṯ na ṯehi. ||7||

 

There are (anik) numerous (dharam) Dharam Raaey – the metaphoric judge in Divine court, and (anik) numerous (kumeyr) Kubeyr – gods of wealth; there are (anik) numerous (baran) Varun – god of seas – and (anik) numerous (sumeyr) mountains of (kanik) gold.

There are (anik) numerous (seykh) Sheyshnaag – serpent considered a god; all of the above (leyh-i = take) remember God with (navtan) ever new (naam-u) virtues and commands, but (teyh-i) they do not get to know (ant-i) the extent of virtues and powers of (paarbrahm) the Supreme Being. 7.

 

ਅਨਿਕ ਪੁਰੀਆ ਅਨਿਕ ਤਹ ਖੰਡ ॥ ਅਨਿਕ ਰੂਪ ਰੰਗ ਬ੍ਰਹਮੰਡ ॥ ਅਨਿਕ ਬਨਾ ਅਨਿਕ ਫਲ ਮੂਲ ॥ ਆਪਹਿ ਸੂਖਮ ਆਪਹਿ ਅਸਥੂਲ ॥੮॥

Anik purī▫ā anik ṯah kẖand.  Anik rūp rang barahmand.  Anik banā anik fal mūl.  Āpėh sūkẖam āpėh asthūl. ||8||

 

There are (anik) numerous (pureeaa) continents and (anik) numerous are (tah) their (khandd) parts. (Brahmandd) the universes have (anik) numerous (roop) forms and (rang) colors/types. There are (anik) numerous (banaa) jungles/vegetation with (anik) numerous (phal = fruits) plants and (mool) roots – like carrots. The Almighty is (aapah-i) IT-self (sookham) subtle – present within – and (aapah-i) IT-self (asthool) gross – as visible existence. 8.

 

ਅਨਿਕ ਜੁਗਾਦਿ ਦਿਨਸ ਅਰੁ ਰਾਤਿ ॥ ਅਨਿਕ ਪਰਲਉ ਅਨਿਕ ਉਤਪਾਤਿ ॥ ਅਨਿਕ ਜੀਅ ਜਾ ਕੇ ਗ੍ਰਿਹ ਮਾਹਿ ॥ ਰਮਤ ਰਾਮ ਪੂਰਨ ਸ੍ਰਬ ਠਾਂਇ ॥੯॥

Anik jugāḏ ḏinas ar rāṯ.  Anik parla▫o anik uṯpāṯ. Anik jī▫a jā ke garih māhi.  Ramaṯ rām pūran sarab ṯẖāʼn▫e. ||9||

 

There are (anik) numerous (jugaad-i) ages, (dinas) days and (raat-i) nights; there have been (anik) numerous (parlau) dissolutions and (anik) numerous (utpaat-i) creations; (maah-i) in (ja key) whose (grih) house, i.e. in which, there have been (anik) numerous (jeea) creatures with (ramat) the all-pervading (raam) Almighty (pooran) present in (srab) all (tthaaey-n) places, i.e. in all of them. 9.

 

ਅਨਿਕ ਮਾਇਆ ਜਾ ਕੀ ਲਖੀ ਨ ਜਾਇ ॥ ਅਨਿਕ ਕਲਾ ਖੇਲੈ ਹਰਿ ਰਾਇ ॥ ਅਨਿਕ ਧੁਨਿਤ ਲਲਿਤ ਸੰਗੀਤ ॥ ਅਨਿਕ ਗੁਪਤ ਪ੍ਰਗਟੇ ਤਹ ਚੀਤ ॥੧੦॥

Anik mā▫i▫ā jā kī lakẖī na jā▫e. Anik kalā kẖelai har rā▫e.  Anik ḏẖuniṯ laliṯ sangīṯ.  Anik gupaṯ pargate ṯah cẖīṯ. ||10||

 

God, (ja ki) whose (maaiaa) world-plays (na jaaey) cannot be (lakhi) known; (har-i) that Almighty (raaey) King (kheylai) plays – causes things to happen – with (anik) numerous (kalaa) powers/in numerous ways.

(Anik) numerous musicians (dhunit) play (anik) numerous types of  sweet (sangeet) music; there are (anik) numerous people (tah) in whose minds (gupt) the hidden Almighty (pragttey) manifests. 10.

 

ਸਭ ਤੇ ਊਚ ਭਗਤ ਜਾ ਕੈ ਸੰਗਿ ॥ ਆਠ ਪਹਰ ਗੁਨ ਗਾਵਹਿ ਰੰਗਿ ॥ ਅਨਿਕ ਅਨਾਹਦ ਆਨੰਦ ਝੁਨਕਾਰ ॥ ਉਆ ਰਸ ਕਾ ਕਛੁ ਅੰਤੁ ਨ ਪਾਰ ॥੧੧॥

Sabẖ ṯe ūcẖ bẖagaṯ jā kai sang.  Āṯẖ pahar gun gāvahi rang. Anik anāhaḏ ānanḏ jẖunkār.  U▫ā ras kā kacẖẖ anṯ na pār. ||11||

 

(Bhagat) the devotees in (ja kai) whose (sang-i) company/mind the Almighty is remembered, they are (ooch) higher (tey) than (sabh) all; they (rang-i) lovingly (gaavah-i = sing) praise and emulate (gun) virtues of the Almighty (aatth = eight x pahar = three hours – twenty four hours) round the clock.   

(Anik) numerous (anaahad) unstruck (jhunkaar) melodies – experiencing presence of God – bring (aanand) joy. There is (kachh-u na = not any) no (ant-u) end and (paar) far end, i.e. limit, (ka) of (ooaa) that (ras-u) pleasure – of experiencing God within. 11.

 

ਸਤਿ ਪੁਰਖੁ ਸਤਿ ਅਸਥਾਨੁ ॥ ਊਚ ਤੇ ਊਚ ਨਿਰਮਲ ਨਿਰਬਾਨੁ ॥ ਅਪੁਨਾ ਕੀਆ ਜਾਨਹਿ ਆਪਿ ॥ ਆਪੇ ਘਟਿ ਘਟਿ ਰਹਿਓ ਬਿਆਪਿ ॥

Saṯ purakẖ saṯ asthān.  Ūcẖ ṯe ūcẖ nirmal nirbān.  Apunā kī▫ā jānėh āp.  Āpe gẖat gẖat rahi▫o bi▫āp.

 

(Purakh-u) the all-pervasive Almighty is (sat-i = true) Eternal and IT’s (asthhan-u = place) throne/authority is (sat-i = true) unshakable. IT is (nirmal pristine, (nirbaan-u) not affected by temptations in the world-play and is (ooch) higher (tey) than (ooch) the highest.

(Aap-i = self) the Creator (jaanah-i) knows (apunaa = own) IT’s (keeaa = doing, created) creation, (aapey) IT-self (rahio) being (biaap-i) present (ghatt-i ghatt-i) in every mind.

 

ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਨਾਨਕ ਦਇਆਲ ॥ ਜਿਨਿ ਜਪਿਆ ਨਾਨਕ ਤੇ ਭਏ ਨਿਹਾਲ ॥੧੨॥੧॥੨॥੨॥੩॥੭॥

Kirpā niḏẖān Nānak ḏa▫i▫āl.  Jin japi▫ā Nānak ṯe bẖa▫e nihāl. ||12||1||2||2||3||7||

 

The Almighty is (nidhaan) the treasure of (kripa) mercy and (daiaal) compassionate, says fifth Nanak. (Jin-i) those who (japiaa) remember and obey God, (tey) they (bhaey) are (nihaal) happy – here and in the hereafter, says fifth Nanak. 12. 1. 2. 2. 3. 7.

 

—————————————————-

 

ਸਾਰਗ ਛੰਤ ਮਹਲਾ ੫      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag cẖẖanṯ mėhlā 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raag Saarag, (chhant) song of love for the Almighty.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਭ ਦੇਖੀਐ ਅਨਭੈ ਕਾ ਦਾਤਾ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨ ਹੈ ਅਲਿਪਾਤਾ ॥

Sabẖ ḏekẖī▫ai anbẖai kā ḏāṯā.  Gẖat gẖat pūran hai alipāṯā.

 

We can (deykhiai) see/experience the presence of God, (daataa) giver of (anbhai) fearless-ness/solace, to (sabh) everywhere, i.e. when we have God in mind – we commit no evil and hence have no fear.

The Almighty (pooran) is present (ghatt-i ghatt-i) in every mind/body – but unlike the creature – is (alipaata) untouched by temptations in the world-play.

 

ਘਟਿ ਘਟਿ ਪੂਰਨੁ ਕਰਿ ਬਿਸਥੀਰਨੁ ਜਲ ਤਰੰਗ ਜਿਉ ਰਚਨੁ ਕੀਆ ॥ ਹਭਿ ਰਸ ਮਾਣੇ ਭੋਗ ਘਟਾਣੇ ਆਨ ਨ ਬੀਆ ਕੋ ਥੀਆ ॥

Gẖat gẖat pūran kar bisthīran jal ṯarang ji▫o racẖan kī▫ā. Habẖ ras māṇe bẖog gẖatāṇe ān na bī▫ā ko thī▫ā.

 

The Creator (kar-i = made, bistheeran = expanse) creates, and is (pooran-u) present in, (ghatt-i ghatt-i = all bodies/minds) all creatures; IT (keeaa = made, rachan-u = creation) creates the creatures from IT-self, and then takes them back, (jio) like (tarang) waves rise from (jal = water) the sea – and fall back into it.

God (maaney) enjoys (habh-i/sabh-i) all (ras) objects of (bhog) pleasure (ghattaaney) within the creatures – but remains unattached; (na ko) none (aan, dooaa) other (theeaa = happened) exists like God.

 

ਹਰਿ ਰੰਗੀ ਇਕ ਰੰਗੀ ਠਾਕੁਰੁ ਸੰਤਸੰਗਿ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਨਾਨਕ ਦਰਸਿ ਲੀਨਾ ਜਿਉ ਜਲ ਮੀਨਾ ਸਭ ਦੇਖੀਐ ਅਨਭੈ ਕਾ ਦਾਤਾ ॥੧॥

Har rangī ik rangī ṯẖākur saṯsang parabẖ jāṯā. Nānak ḏaras līnā ji▫o jal mīnā sabẖ ḏekẖī▫ai anbẖai kā ḏāṯā. ||1||

 

(Tthaakur-u) the Master has (har-i) all (rangi) colors/forms but still (ik) one form, i.e. God is present ever-thing/one, but is unique; is (jaata) known (santsang-i = company of the guru) in holy congregation – where virtues of the Almighty are recounted and learnt to practice as taught by the guru.

I (leena = absorbed) yearn (daras-i = sight/meeting) to find the Almighty (jio) like (meenaa) fish for (jal) water; we can (deykhiai) see/experience God the giver of (anbhai) fearless-ness/solace (sabh) everywhere. 1.

 

ਕਉਨ ਉਪਮਾ ਦੇਉ ਕਵਨ ਬਡਾਈ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਈ ॥ ਪੂਰਨ ਮਨਮੋਹਨ ਘਟ ਘਟ ਸੋਹਨ ਜਬ ਖਿੰਚੈ ਤਬ ਛਾਈ ॥

Ka▫un upmā ḏe▫o kavan badā▫ī.  Pūran pūr rahi▫o sarab ṯẖā▫ī.  Pūran manmohan gẖat gẖat sohan jab kẖincẖai ṯab cẖẖā▫ī.

 

I (kaun = what?) cannot (upma deyo) compare anyone with God and (kavan = what?) cannot mention all IT’s (baddaai) virtues. God (poor-i rahio = filling) is present at (srab) all (tthaai) places.

When (manmohan) the fascinating Almighty is (pooran) present in them, (ghatt ghatt) everyone (sohan) looks good, i.e. the creatures have life because of the soul given by IT, (jab) when God (khinchai = pulls) withdraws the soul, (tab) then the body becomes (chhaai) dust, i.e. has no value.

 

Page 1237

 

ਕਿਉ ਨ ਅਰਾਧਹੁ ਮਿਲਿ ਕਰਿ ਸਾਧਹੁ ਘਰੀ ਮੁਹਤਕ ਬੇਲਾ ਆਈ ॥ ਅਰਥੁ ਦਰਬੁ ਸਭੁ ਜੋ ਕਿਛੁ ਦੀਸੈ ਸੰਗਿ ਨ ਕਛਹੂ ਜਾਈ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਆਰਾਧਹੁ ਕਵਨ ਉਪਮਾ ਦੇਉ ਕਵਨ ਬਡਾਈ ॥੨॥

Ki▫o na ārāḏẖahu mil kar sāḏẖahu gẖarī muhṯak belā ā▫ī. Arath ḏarab sabẖ jo kicẖẖ ḏīsai sang na kacẖẖhū jā▫ī.  Kaho Nānak har har ārāḏẖahu kavan upmā ḏe▫o kavan badā▫ī. ||2||

 

(Kio na) why do you not (araadhahu) invoke the Almighty (mil-i kar-i) in the company of (saadhahu = saints) the seekers now – without delay; (beyla) the moment of death (aai) can come (ghari = short while) sooner of (muhtak) later, i.e. is inevitable and can come any time.

(Arath-u, darab-u) the wealth and belongings (jo kichh-u) whatever (deesai = is seen) you have, (na kachhahoo) nothing (jaai) goes (sang-i) with the soul – so do not forget God for their sake.

Says fifth Nanak: (Aaraadhau) invoke (har-i har-i) the Almighty with whom (kaun = what?) no one (upma deyo) be compared and one all IT’s (baddaai) virtues (kavan = what?) cannot be counted, i.e. who is the highest authority. 2.

 

ਪੂਛਉ ਸੰਤ ਮੇਰੋ ਠਾਕੁਰੁ ਕੈਸਾ ॥ ਹੀਂਉ ਅਰਾਪਉਂ ਦੇਹੁ ਸਦੇਸਾ ॥ ਦੇਹੁ ਸਦੇਸਾ ਪ੍ਰਭ ਜੀਉ ਕੈਸਾ ਕਹ ਮੋਹਨ ਪਰਵੇਸਾ ॥ ਅੰਗ ਅੰਗ ਸੁਖਦਾਈ ਪੂਰਨ ਬ੍ਰਹਮਾਈ ਥਾਨ ਥਾਨੰਤਰ ਦੇਸਾ ॥

Pūcẖẖa▫o sanṯ mero ṯẖākur kaisā.  Hīʼn▫o arāpa▫uʼn ḏeh saḏesā. Ang ang sukẖ▫ḏā▫ī pūran barahmā▫ī thān thānanṯar ḏesā.

 

I (poochhau) asked (sant) the guru; (kaisa = how) who and what (tthaakur-u) the Master (meyro = my) of all is; please (deyhu) give (sadysa/sandeysa) message, i.e. make me aware of Divine virtues and commands; I am (araapau/arpau) making offering of (hneeo) mind, i.e. am your follower.

Please (deyhu sadeysa = give message) impart awareness of (kaisa = like what) who and what (jeeo) the revered (prabh) Almighty is; and (kah) where is (parveysa) entry to the abode of, i.e. how do I get to, (mohan) the fascinating Master.

The guru replied: The Almighty is (sukhdaai = giver of comfort) benevolent, is (brahmaai) the Creator who is (anag-i sang-i) with everyone – there is no need to search elsewhere; IT is (pooran) all-pervasive and with (deysa = country) abode in all (thaan) places and (thanatar) between places – everywhere.

 

ਬੰਧਨ ਤੇ ਮੁਕਤਾ ਘਟਿ ਘਟਿ ਜੁਗਤਾ ਕਹਿ ਨ ਸਕਉ ਹਰਿ ਜੈਸਾ ॥ ਦੇਖਿ ਚਰਿਤ ਨਾਨਕ ਮਨੁ ਮੋਹਿਓ ਪੂਛੈ ਦੀਨੁ ਮੇਰੋ ਠਾਕੁਰੁ ਕੈਸਾ ॥੩॥

Banḏẖan ṯe mukṯā gẖat gẖat jugṯā kahi na saka▫o har jaisā. Ḏekẖ cẖariṯ Nānak man mohi▫o pūcẖẖai ḏīn mero ṯẖākur kaisā. ||3||

 

The guru continued: The Almighty is (mukta) free (tey) from (bandhan = bondage) attachment to the world-play; (jugta/yukt = composed of) is present (ghatt-i ghatt-i) in everyone; (na sakau) I cannot (kah-i) say (kaisa) like what/whom (har-i) the Almighty is – there is none like God.

The seeker says: My (man-u) mind (mohio) is fascinated (seykh-i) seeing God’s (charit) wondrous feats; that is why this (deen = poor) humble seeker (poochhai) has asked (kaisa) like what/whom is (tthaakur-u) the Master of (meyro = my) of all, says fifth Nanak. 3.

 

ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੇ ਪਹਿ ਆਇਆ ॥ ਧੰਨਿ ਸੁ ਰਿਦਾ ਜਿਹ ਚਰਨ ਬਸਾਇਆ ॥ ਚਰਨ ਬਸਾਇਆ ਸੰਤ ਸੰਗਾਇਆ ਅਗਿਆਨ ਅੰਧੇਰੁ ਗਵਾਇਆ ॥

Kar kirpā apune pėh ā▫i▫ā.  Ḏẖan so riḏā jih cẖaran basā▫i▫ā. Cẖaran basā▫i▫ā sanṯ sangā▫i▫ā agi▫ān anḏẖer gavā▫i▫ā.

 

Seeing the yearning, the Almighty (kar-i kirpa) kindly (aaiaa) comes (pah-i) to (apuney) IT’s seeker, i.e. reveals within; (su) that (ridaa) mind is (dhann-i) blessed (jih) in which God (basaaiaa = causes to abide) places at IT’s (charan) feet, i.e. who is motivated to remembrance and obedience of the Almighty.

God (charan = feet, basaaiaa = cause to place) motivates to remembrance and obedience who (sangaaiaa = company, sant = guru) follow guidance of the guru who (gavaaiaa) removes (andheyr-u) darkness of (agiaan) ignorance, i.e. one sees God within the mind lit by the guru imparting awareness of Naam or Divine virtues and commands.

 

ਭਇਆ ਪ੍ਰਗਾਸੁ ਰਿਦੈ ਉਲਾਸੁ ਪ੍ਰਭੁ ਲੋੜੀਦਾ ਪਾਇਆ ॥ ਦੁਖੁ ਨਾਠਾ ਸੁਖੁ ਘਰ ਮਹਿ ਵੂਠਾ ਮਹਾ ਅਨੰਦ ਸਹਜਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਮੈ ਪੂਰਾ ਪਾਇਆ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੇ ਪਹਿ ਆਇਆ ॥੪॥੧॥

Bẖa▫i▫ā pargās riḏai ulās parabẖ loṛīḏā pā▫i▫ā.  Ḏukẖ nāṯẖā sukẖ gẖar mėh vūṯẖā mahā anand sėhjā▫i▫ā. Kaho Nānak mai pūrā pā▫i▫ā kar kirpā apune pėh ā▫i▫ā. ||4||1||

 

Ever since (pragaas-u) light (bhaiaa = happened) came in, (ridai) the mind is (ulaas-u) happy to (paaiaa) find/see (prabh-u) the Almighty I was (lorreeda) searching for.

(Dukh = pain) the pangs of separation (naatthaa = run away) have ended, (sukh-u) comfort (vootthaa = abides) is experienced (mah-i) in (ghar = house) the mind with (sahjaaiaa = poise) steady state of (anand) bliss.

(Mai) I (paaiaa) have found (poora) the perfect Master; the Almighty (kar-i kirpa) kindly (aaiaa) came (pah-i) to (apuney) IT’s seeker, i.e. revealed within, says fifth Nanak. 4. 1.

 

SGGS pp 1232-1235, Saarag : 1 and 3, Asttpadeeaa.

 

ਰਾਗੁ ਸਾਰਗ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sārag asatpaḏī▫ā mėhlā 1 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Saarag, (asttpadeeaa) with eight stanzas (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.

 

ਹਰਿ ਬਿਨੁ ਕਿਉ ਜੀਵਾ ਮੇਰੀ ਮਾਈ ॥ ਜੈ ਜਗਦੀਸ ਤੇਰਾ ਜਸੁ ਜਾਚਉ ਮੈ ਹਰਿ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Har bin ki▫o jīvā merī mā▫ī.  Jai jagḏīs ṯerā jas jācẖa▫o mai har bin rahan na jā▫ī. ||1|| rahā▫o.

 

I (kio = how?) cannot (jeevaa) live peacefully (bin-u) without (har-i) the Almighty-husband with me/in my mind, (meyri) my (maai) mother, – because then I am bothered by temptations around me, says the soul-wife.

My (jai = salute) obeisance to You, o (jagdees = master of the world) Almighty; I (jaachau) beg for (teyra) your (jas-u) glory, i.e. I wish to be aware of Your virtues as support to resist temptations; (mai) I (na jaai) cannot live in peace (bin-u) without remembrance of (har-i) the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਕੀ ਪਿਆਸ ਪਿਆਸੀ ਕਾਮਨਿ ਦੇਖਉ ਰੈਨਿ ਸਬਾਈ ॥ ਸ੍ਰੀਧਰ ਨਾਥ ਮੇਰਾ ਮਨੁ ਲੀਨਾ ਪ੍ਰਭੁ ਜਾਨੈ ਪੀਰ ਪਰਾਈ ॥੧॥

Har kī pi▫ās pi▫āsī kāman ḏekẖ▫a▫u rain sabā▫ī.  Sarīḏẖar nāth merā man līnā parabẖ jānai pīr parā▫ī. ||1||

 

This (kaaman-i) soul-wife (piaasi = thirsty) is restless with (piaas = thirst) yearning for (har-i) the Almighty-husband; I (deykhau = see) watch for IT’s arrival (sabaai) the whole (rain-i) night – I miss God all the time.

(Naath) the Master, (sreedahar = support of Laxmi/maaiaa) of the world-play has (leenaa = taken) possessed (meyra) my (man-u) mind, i.e. I am in love with, (prabh-u) the Almighty who (jaanai) knows (peer) the pain/yearning (praai = of others) in my mind. 1.

 

ਗਣਤ ਸਰੀਰਿ ਪੀਰ ਹੈ ਹਰਿ ਬਿਨੁ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਂਈ ॥ ਹੋਹੁ ਦਇਆਲ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀਉ ਹਰਿ ਸਿਉ ਰਹਾਂ ਸਮਾਈ ॥੨॥

Gaṇaṯ sarīr pīr hai har bin gur sabḏī har pāʼn▫ī. Hohu ḏa▫i▫āl kirpā kar har jī▫o har si▫o rahāʼn samā▫ī. ||2||

 

One (ganat) counts (peer-i = pains) maladies (sareer-i) of the body/mind (bin-u = without) as long as the Almighty is not found; (har-i) the Almighty (paa-n-i) is found (sabdi = with words) by following teachings of (gur) the guru.

O (jeeo) revered (har-i) Almighty, please (hohu) be (daiaal) kind (kripa kar-i) to show mercy and enable that – I find the guru, follow his guidance and – (rahaa-n) remain (samaai) absorbed (sio) in the Almighty, i.e. conduct myself as God directions. 2.

 

ਐਸੀ ਰਵਤ ਰਵਹੁ ਮਨ ਮੇਰੇ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਈ ॥ ਬਿਸਮ ਭਏ ਗੁਣ ਗਾਇ ਮਨੋਹਰ ਨਿਰਭਉ ਸਹਜਿ ਸਮਾਈ ॥੩॥

Aisī ravaṯ ravhu man mere har cẖarṇī cẖiṯ lā▫ī.  Bisam bẖa▫e guṇ gā▫e manohar nirbẖa▫o sahj samā▫ī. ||3||

 

O (meyrey) mind, (ravahu = make move) act (aisi) such (ravat = moves) in such a way; (laai = fixing, chit-u = heart) keep focused (charni) at feet of, i.e. in obedience to, (har-i) God.

Those who (gaaey = sing) praise and emulate (gun) virtues of (manohar) the fascinating Almighty, (bhaey) are (bisam) ecstatic being (sahj-i) naturally (samaai) absorbed in (nirbhau = fearless – who is answerable to none) the Almighty, the highest Master. 3.

 

ਹਿਰਦੈ ਨਾਮੁ ਸਦਾ ਧੁਨਿ ਨਿਹਚਲ ਘਟੈ ਨ ਕੀਮਤਿ ਪਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਨਿਰਧਨੁ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੪॥

Hirḏai nām saḏā ḏẖun nihcẖal gẖatai na kīmaṯ pā▫ī. Bin nāvai sabẖ ko▫ī nirḏẖan saṯgur būjẖ bujẖā▫ī. ||4||

 

Those who have (naam-u) Naam or Divine virtues and commands (hirdai) in mind, with (nihchal = unshakable) steadfast (dhun-i = absorption) focus, i.e. they remain connected with God within; this does not (ghattai) reduce and no one can (paai) put (keemat-i) price on it, i.e. such a state is most valuable/sublime and cannot be obtained with money – it comes with Divine motivation.

(Sabh-u koi) everyone (bin-u) without awareness (naavai) of Naam is (nirdhan-u = without money) poor, i.e. has no resources for peace in life and to accompany to the hereafter; (satigur-i) the true guru (bujhaai = causes to understand) imparts this (boojh) understanding. 4.

 

ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਭਏ ਸੁਨਿ ਸਜਨੀ ਦੂਤ ਮੁਏ ਬਿਖੁ ਖਾਈ ॥ ਜਬ ਕੀ ਉਪਜੀ ਤਬ ਕੀ ਤੈਸੀ ਰੰਗੁਲ ਭਈ ਮਨਿ ਭਾਈ ॥੫॥

Parīṯam parān bẖa▫e sun sajnī ḏūṯ mu▫e bikẖ kẖā▫ī.  Jab kī upjī ṯab kī ṯaisī rangul bẖa▫ī man bẖā▫ī. ||5||

 

(Sun-i) listening to words of (preetam) the Beloved from (sajni) friends, i.e. in holy congregation, (bhaey) has become my (praan) very life as (doot) vices (khaai) have eaten (bikh-u) poison and died, i.e. evil has been dispelled from the mind with remembrance of God.

I (bhaee) am (rangul) imbued with love for the Beloved and this (bhaaee) is liked (man-i) by my mind; (jab ki) ever since this love (upji) developed, it has been (taisi) the same (tab ki) since then. 5.

 

ਸਹਜ ਸਮਾਧਿ ਸਦਾ ਲਿਵ ਹਰਿ ਸਿਉ ਜੀਵਾਂ ਹਰਿ ਗੁਨ ਗਾਈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਤਾ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥੬॥

Sahj samāḏẖ saḏā liv har si▫o jīvāʼn har gun gā▫ī.  Gur kai sabaḏ raṯā bairāgī nij gẖar ṯāṛī lā▫ī. ||6||

 

I (jeevaa-n) = live) am at peace to (gaai = sing) praise and emulate (gun) virtues of (har-i) the Almighty; with (liv) attention fixed (sio) on obedience of (har-i) the Almighty, I am in (sahj) effortless (smaadh-i) contemplation on God.

(Rataa) imbued (sabad-i) with words/teachings (kai) of the guru, I (bairaagi) yearn for the Almighty and (laai = fixed, taarri/samaadhi = attention) remain steadfast in (nij = own) my (ghar-i = house) mind and do not waver. 6.

 

ਸੁਧ ਰਸ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਨਿਜ ਘਰਿ ਤਤੁ ਗੁਸਾਂਈਂ ॥ ਤਹ ਹੀ ਮਨੁ ਜਹ ਹੀ ਤੈ ਰਾਖਿਆ ਐਸੀ ਗੁਰਮਤਿ ਪਾਈ ॥੭॥

Suḏẖ ras nām mahā ras mīṯẖā nij gẖar ṯaṯ gusāʼn▫īʼn. Ŧah hī man jah hī ṯai rākẖi▫ā aisī gurmaṯ pā▫ī. ||7||

 

(Sudh/amrit) the life-giving (ras) elixir of awareness of Naam, is (mahaa) is a very (meetthaa = sweet) enjoyable (ras-u) drink; it enables to see (gusaai-n = master of the world) the Almighty (tat-u) the essence/source of everything, (nij) in own (ghar-i = house) mind – and there is no need to search outside.

I (paai) received (aisi) such (gurmat-i) guidance of the guru, which keeps (man-u) the mind is (tah) there (hi) itself, (jah hi) where (tai) You (raakhiaa) kept, i.e. does not waver from obedience to the Almighty. 7.

 

ਸਨਕ ਸਨਾਦਿ ਬ੍ਰਹਮਾਦਿ ਇੰਦ੍ਰਾਦਿਕ ਭਗਤਿ ਰਤੇ ਬਨਿ ਆਈ ॥ ਨਾਨਕ ਹਰਿ ਬਿਨੁ ਘਰੀ ਨ ਜੀਵਾਂ ਹਰਿ ਕਾ ਨਾਮੁ ਵਡਾਈ ॥੮॥੧॥

Sanak sanāḏ barahmāḏ inḏrāḏik bẖagaṯ raṯe ban ā▫ī. Nānak har bin gẖarī na jīvāʼn har kā nām vadā▫ī. ||8||1||

 

The sages like Sanak (sanaad-i) Sanandan etc. and gods (brahaamadik) like Brahma and (indraadik) Indra etc. (ratey) are imbued (bhagat-i) with devotion to God and (ban-i aai = desirable happens) are in harmony with the Almighty.

I am not (jeevaa-n = live) at peace (ghari/gharry) even for a moment (bin-u) without (har-i) God in mind; Naam of the Almighty brings (vaddiaai) glory – peace in life and acceptance in Divine court, says Guru Nanak. 8. 1.

 

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ਸਾਰਗ ਮਹਲਾ ੧ ॥ ਹਰਿ ਬਿਨੁ ਕਿਉ ਧੀਰੈ ਮਨੁ ਮੇਰਾ ॥ ਕੋਟਿ ਕਲਪ ਕੇ ਦੂਖ ਬਿਨਾਸਨ ਸਾਚੁ ਦ੍ਰਿੜਾਇ ਨਿਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 1.  Har bin ki▫o ḏẖīrai man merā.  Kot kalap ke ḏūkẖ bināsan sācẖ driṛ▫ā▫e niberā. ||1|| rahā▫o.

 

Composition of the first Guru in Raag Saarag. (Meyra) my (man-u) mind (kio = how?) is not (dheerey = consoled) at peace (bin-u) without remembrance/presence (har-i) the Almighty in it.

The Almighty’s presence (binaasan = destroy) removes influence of (dookh = faults) transgressions of (kott-i) crores of (kalap) ages/births; (nibeyrra) end of these comes (drirraaey) with firm commitment to (saach-u = truth) Naam or Divine virtues and commands. 1.

(Rahaau) dwell on this and reflect.

 

ਕ੍ਰੋਧੁ ਨਿਵਾਰਿ ਜਲੇ ਹਉ ਮਮਤਾ ਪ੍ਰੇਮੁ ਸਦਾ ਨਉ ਰੰਗੀ ॥ ਅਨਭਉ ਬਿਸਰਿ ਗਏ ਪ੍ਰਭੁ ਜਾਚਿਆ ਹਰਿ ਨਿਰਮਾਇਲੁ ਸੰਗੀ ॥੧॥

Kroḏẖ nivār jale ha▫o mamṯā parem saḏā na▫o rangī. Anbẖa▫o bisar ga▫e parabẖ jācẖi▫ā har nirmā▫il sangī. ||1||

 

(Krodh-u) anger (nivaar-i) is given up, (hau) ego and (mamta) worldly attachments (jaley = burn) end, of one who has (preym-u) love for the Almighty (sadaa) ever (nau = new, rangi = with color/love) fresh, i.e. ever keeps the Master in mind.

S/he (jaachiaa) seeks (prabh-u) the Master and finds (nirmaail) the pristine (har-i) Almighty (sangi) with him/her; (anbhau) fears of others (bisar gaey = forgotten) end, i.e. s/he does not transgress and is hence has no apprehensions. 1.

 

ਚੰਚਲ ਮਤਿ ਤਿਆਗਿ ਭਉ ਭੰਜਨੁ ਪਾਇਆ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਗੀ ॥ ਹਰਿ ਰਸੁ ਚਾਖਿ ਤ੍ਰਿਖਾ ਨਿਵਾਰੀ ਹਰਿ ਮੇਲਿ ਲਏ ਬਡਭਾਗੀ ॥੨॥

Cẖancẖal maṯ ṯi▫āg bẖa▫o bẖanjan pā▫i▫ā ek sabaḏ liv lāgī.  Har ras cẖākẖ ṯarikẖā nivārī har mel la▫e badbẖāgī. ||2||

 

The Almighty (bhanjan-u = destroyer) ends (bhau/bhav = world) being in the world – being reborn; IT is (paaiaa) found within (tiaag-i) by giving up (chanchal) unstable (mat-i = thinking) nature – dispelling other ideas from the mind – with (liv) attention (laagi) is fixed on (eyk-u = one, sabad-i = on the word) directions of the One Creator.

His/her (trikha) thirst (nivaari = kept away) is quenched (chaakh-i = tasting) by drinking (ras-u) the elixir of (har-i) the Almighty, i.e. his/her craving and running after desires ends with practice of Naam; such a person is (baddbhaagi) fortunate as s/he (meyl-i laey = unites) is united with (har-i) the Almighty. 2.

 

ਅਭਰਤ ਸਿੰਚਿ ਭਏ ਸੁਭਰ ਸਰ ਗੁਰਮਤਿ ਸਾਚੁ ਨਿਹਾਲਾ ॥

Abẖraṯ sincẖ bẖa▫e subẖar sar gurmaṯ sācẖ nihālā.

 

(Abharat = not filled) empty (sar) tanks (bhaey) are (subhar) well filled (sinch-i = irrigating) by releasing water to them, similarly ignorant minds are enlightened, (gurmat-i) with the guru’s guidance and (saach-u) the Eternal (nihaala) seen within.

 

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ਮਨ ਰਤਿ ਨਾਮਿ ਰਤੇ ਨਿਹਕੇਵਲ ਆਦਿ ਜੁਗਾਦਿ ਦਇਆਲਾ ॥੩॥

Man raṯ nām raṯe nihkeval āḏ jugāḏ ḏa▫i▫ālā. ||3||

 

Those whose (man) mind (rat-i) is imbued with love of God, they (ratey = imbued) conduct themselves (naam-i) by Naam of (nihkeyval) the pristine Master, who is (daiaala) kind (aad-i) from beginning – before start of time and (jugaad-i) from beginning of ages/time – through the ages, i.e. forever. 3.

 

ਮੋਹਨਿ ਮੋਹਿ ਲੀਆ ਮਨੁ ਮੋਰਾ ਬਡੈ ਭਾਗ ਲਿਵ ਲਾਗੀ ॥ ਸਾਚੁ ਬੀਚਾਰਿ ਕਿਲਵਿਖ ਦੁਖ ਕਾਟੇ ਮਨੁ ਨਿਰਮਲੁ ਅਨਰਾਗੀ ॥੪॥

Mohan mohi lī▫ā man morā badai bẖāg liv lāgī. Sācẖ bīcẖār kilvikẖ ḏukẖ kāte man nirmal anrāgī. ||4||

 

(Mohan-i) the fascinating Master (moh-i leeaa) has possessed (mora) my (man-u) mind; it is with (baddai) good (bhaag) fortune that my (liv) attention (laagi) was fixed on God.

(Beechaar-i) reflecting on (saach-u = truth) Naam has (kaattey = cut) removed (kilvikh = sins) the tendency of transgressions; (nirmal-u) the purified (man-u) mind – has given up other ideas and – (anraagi = lover) loves the Almighty alone. 4.

 

ਗਹਿਰ ਗੰਭੀਰ ਸਾਗਰ ਰਤਨਾਗਰ ਅਵਰ ਨਹੀ ਅਨ ਪੂਜਾ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਭਰਮ ਭਉ ਭੰਜਨੁ ਅਵਰੁ ਨ ਜਾਨਿਆ ਦੂਜਾ ॥੫॥

Gahir gambẖīr sāgar raṯnāgar avar nahī an pūjā.  Sabaḏ bīcẖār bẖaram bẖa▫o bẖanjan avar na jāni▫ā ḏūjā. ||5||

 

The Almighty is (gahir) deep in virtues and (gambheer) profound; is (saagar) the sea and (ratnaagar) mine of jewels – source of virtues – there is no one (avar, an = other) else worthy of (pooja) worship – obedience.

God’s obedience (bhanjan-u) destroys/ends (bhhram = wandering) straying under delusion and the resultant (bhau) fear; IT is understood (beechaar-i) by reflection on (sabad-u = word) IT’s Hukam or commands; I (jaaniaa = know) recognize (na = not, dooja = other) no one else as the Master. 5.          

 

ਮਨੂਆ ਮਾਰਿ ਨਿਰਮਲ ਪਦੁ ਚੀਨਿਆ ਹਰਿ ਰਸ ਰਤੇ ਅਧਿਕਾਈ ॥ ਏਕਸ ਬਿਨੁ ਮੈ ਅਵਰੁ ਨ ਜਾਨਾਂ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੬॥

Manū▫ā mār nirmal paḏ cẖīni▫ā har ras raṯe aḏẖikā▫ī. Ėkas bin mai avar na jānāʼn saṯgur būjẖ bujẖā▫ī. ||6||

 

It is (maar-i) by killing (manooaa) the mind – dissolving ego and leaving other ideas – that (param) the supreme (pad-u = rank, status) state, i.e. of seeing vision of the Almighty within, is (cheeniaa = recognized) understood; it comes by (adhikaai = increased) being ever (ratey) imbued with (ras-u = taste/liking) love for (har-i) the Almighty.

I do not (jaanaa-n = know) recognize anyone (avar-u) else (bin-u) except (eykas) the One Almighty, as the Master; (satigur-i) the true guru (bujhaai = caused to understand) imparted this (boojh) understanding. 6.

 

ਅਗਮ ਅਗੋਚਰੁ ਅਨਾਥੁ ਅਜੋਨੀ ਗੁਰਮਤਿ ਏਕੋ ਜਾਨਿਆ ॥ ਸੁਭਰ ਭਰੇ ਨਾਹੀ ਚਿਤੁ ਡੋਲੈ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ॥੭॥

Agam agocẖar anāth ajonī gurmaṯ eko jāni▫ā. Subẖar bẖare nāhī cẖiṯ dolai man hī ṯe man māni▫ā. ||7||

 

The Almighty is (agam) beyond reach/comprehension, (agochar-u) not perceived by the senses, (anaath-u) without a master, i.e. is the highest authority, and (ajoni) without a life-form – and hence hard to understand; (eyko = only one) the unique Master is (jaaniaa) known (gurmat-i) with the guru’s guidance.

One who is (subha bharey = well filled) full of love for the Almighty, his/her (chit-u) mind is not (ddolai) swayed by temptations; his/her (man-u) mind is (maaniaa) convinced (tey) by (man hi) the mind itself, i.e. by getting understanding from within. 7.

 

ਗੁਰ ਪਰਸਾਦੀ ਅਕਥਉ ਕਥੀਐ ਕਹਉ ਕਹਾਵੈ ਸੋਈ ॥ ਨਾਨਕ ਦੀਨ ਦਇਆਲ ਹਮਾਰੇ ਅਵਰੁ ਨ ਜਾਨਿਆ ਕੋਈ ॥੮॥੨॥

Gur parsādī aktha▫o kathī▫ai kaha▫o kahāvai so▫ī. Nānak ḏīn ḏa▫i▫āl hamāre avar na jāni▫ā ko▫ī. ||8||2||

 

The Almighty is (akathau) ineffable – beyond knowing – we get to know and (kattheeai) describe God’s virtues (parsaadi) with grace/guidance of (gur) the guru; we (kahau) say what (soi = that one) the Master IT-self (kahavai) causes to say, i.e. with the understanding IT imparts. The Almighty who is (daiaal) kind to (deen) the hapless is (hamaarey) my Master; I do not (jaaniaa) recognize (koi) any (avar-u) other master, says Guru Nanak. 8. 2.

 

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ਸਾਰਗ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ ਘਰੁ ੧      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag mėhlā 3 asatpaḏī▫ā gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raag Saarag, (asttpadeeaa) with eight stanzas, (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.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਕੈ ਨਾਮਿ ਵਡਾਈ ॥ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਕੋਈ ਹਰਿ ਕੈ ਨਾਮਿ ਮੁਕਤਿ ਗਤਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Man mere har kai nām vadā▫ī.  Har bin avar na jāṇā ko▫ī har kai nām mukaṯ gaṯ pā▫ī. ||1|| rahā▫o.

 

O (meyrey) mind, (vaddaai) glory is obtained by conducting the self (naam-i) with Naam or virtues and commands of the Almighty. (Gat-i) the state of (mukat-i) freedom from vices in life is attained through practice of Naam (kai) of (har-i) the Almighty; I do not (jaana) know (koi) anyone (avar-u) else (bin-u) except (har-i) the Almighty who can emancipate. 1.

(Rahaau) dwell on this and reflect.

 

ਸਬਦਿ ਭਉ ਭੰਜਨੁ ਜਮਕਾਲ ਨਿਖੰਜਨੁ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਈ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਸਹਜੇ ਰਹਿਆ ਸਮਾਈ ॥੧॥

Sabaḏ bẖa▫o bẖanjan jamkāl nikẖanjan har seṯī liv lā▫ī. Har sukẖ▫ḏāṯa gurmukẖ jāṯā sėhje rahi▫ā samā▫ī. ||1||

 

Obedience to (sabad-i = of the word) commands of the Almighty – causes to shun vices and thus – (bhanjan-u) breaks/ends (bhau) fear; it makes (jamkaal = messenger of death) the agent of Divine justice (nikhanjan-u) ineffective, – as the Jam does not have jurisdiction on one who lives by Naam; this happens when (liv) attention is (laai) fixed (seyti) on (har-i) the Almighty.

(Har-i) the Almighty (sukhdaata) giver of peace is (jaata) known/recognized within (gurmukh-i) with the guru’s guidance; and then one (rahiaa) remains (sahjey) steadfastly (samaai) absorbed, i.e. conducts the self by Naam. 1.

 

ਭਗਤਾਂ ਕਾ ਭੋਜਨੁ ਹਰਿ ਨਾਮ ਨਿਰੰਜਨੁ ਪੈਨ੍ਹ੍ਹਣੁ ਭਗਤਿ ਬਡਾਈ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਦਾ ਹਰਿ ਸੇਵਨਿ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਈ ॥੨॥

Bẖagṯāʼn kā bẖojan har nām niranjan painĥaṇ bẖagaṯ badā▫ī. Nij gẖar vāsā saḏā har sevan har ḏar sobẖā pā▫ī. ||2||

 

Practice of (naam) virtues and commands of (niranjan-u = unstained) the pristine (har-i) Almighty is (bhojan-u) food/sustenance/guide (ka) for (bhagtaa-n) the devotees – to have the strength not to fall prey to vices; (baddaai) glorification of God is their (painhan-u) attire – Naam protects from vices one looks good, i.e. is approved by God.

They (sadaa) ever (seyvan-i = serve) obey (har-i) the Almighty, (vaasaa) stay in (nij) own (ghar-i) house, i.e. are not swayed by temptations and remain in steady focus on God in their minds; the devotees (paai) receive (sobha = glory) acceptance (dar-i = at gate of) by (har-i) Almighty for union. 2.

 

ਮਨਮੁਖ ਬੁਧਿ ਕਾਚੀ ਮਨੂਆ ਡੋਲੈ ਅਕਥੁ ਨ ਕਥੈ ਕਹਾਨੀ ॥ ਗੁਰਮਤਿ ਨਿਹਚਲੁ ਹਰਿ ਮਨਿ ਵਸਿਆ ਅੰਮ੍ਰਿਤ ਸਾਚੀ ਬਾਨੀ ॥੩॥

Manmukẖ buḏẖ kācẖī manū▫ā dolai akath na kathai kahānī. Gurmaṯ nihcẖal har man vasi▫ā amriṯ sācẖī bānī. ||3||

 

(Manmukh) a self-willed person – ignores Divine and guru’ commands and goes his/her own way – with (kaachi) half-baked (budh-i) understanding; his/her (manooaa) mind (ddolai) is swayed by other ideas; s/he does not (kathai = speak) remember and practice (kahaani = story) virtues and commands of (akath-u) the Ineffable Almighty.

On the other hand, (gurmat-i) the guru’s counsel makes one (nihchal-u) unshakable, (har-i) God (vasiaa) abides, i.e. is remembered, in his/her (man-i) mind; his/her (baani) words/speech is of (amrit) the life-giving (saachi = true) Naam or Divine virtues and commands. 3.

 

ਮਨ ਕੇ ਤਰੰਗ ਸਬਦਿ ਨਿਵਾਰੇ ਰਸਨਾ ਸਹਜਿ ਸੁਭਾਈ ॥ ਸਤਿਗੁਰ ਮਿਲਿ ਰਹੀਐ ਸਦ ਅਪੁਨੇ ਜਿਨਿ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਈ ॥੪॥

Man ke ṯarang sabaḏ nivāre rasnā sahj subẖā▫ī. Saṯgur mil rahī▫ai saḏ apune jin har seṯī liv lā▫ī. ||4||

 

(Tarang) waves of external influences on (man) the mind (nivaarey) are kept away (sabad-i = with the word) by paying attention to Divine commands, and one (sahj-i subhaai = one’s nature) naturally praises Divine virtues with (rasna) the tongue, and emulates them.

One should (raheeai) remain (mil-i) in company, i.e. under guidance, of (apuney = own) the beloved (satigur) true guru, (jin-i) who (laai) causes to engage (liv) attention (sio) with, i.e. on Naam of (har-i) the Almighty. 4.

 

ਮਨੁ ਸਬਦਿ ਮਰੈ ਤਾ ਮੁਕਤੋ ਹੋਵੈ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਈ ॥ ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਸਦਾ ਜਲੁ ਨਿਰਮਲੁ ਨਾਵੈ ਸਹਜਿ ਸੁਭਾਈ ॥੫॥

Man sabaḏ marai ṯā mukṯo hovai har cẖarṇī cẖiṯ lā▫ī. Har sar sāgar saḏā jal nirmal nāvai sahj subẖā▫ī. ||5||

 

If (man-u = mind) the human being (marai) dies (sabad-i) by the word, i.e. gives up ego and submits to Divine commands, (taa) then s/he (hovai = becomes) is (mukto) freed from other ideas and (laai) applies (chit-u) the mind on (charni = being at feet) obedience to (har-i) the Almighty.

S/he (sahj subhaai = naturally) forever (naavai) bathes in (nirmal-u) the clean (jal-u) water of (sar-u = pool, saagar-u = ocean) ocean of (har-i) the Almighty, i.e. remains free of transgressions with awareness and practice of Naam. 5.

 

ਸਬਦੁ ਵੀਚਾਰਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥ ਅੰਤਰਿ ਨਿਹਕੇਵਲੁ ਹਰਿ ਰਵਿਆ ਸਭੁ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰੀ ॥੬॥

Sabaḏ vīcẖār saḏā rang rāṯe ha▫umai ṯarisnā mārī. Anṯar nihkeval har ravi▫ā sabẖ āṯam rām murārī. ||6||

 

Those who (veechaar-i) reflect (sabad-i) on Divine commands, – with the guru’s guidance/Gurbani – (sadaa) ever remain (raatey) imbued (rang-i) with love of the Almighty; they (maari) kill (haumai) ego – acting by self-will – and (trisna) running after desires.

(Nihkeyval) the pristine (har-i) Almighty (raviaa) is present (antar-i) in them; and they see (aatam raam) the all-pervasive (muraari = killer of the demon Mur – metaphor for) God (raviaa) present (sabh-u) everywhere and in everyone. 6.

 

ਸੇਵਕ ਸੇਵਿ ਰਹੇ ਸਚਿ ਰਾਤੇ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥ ਦੁਬਿਧਾ ਮਹਲੁ ਨ ਪਾਵੈ ਜਗਿ ਝੂਠੀ ਗੁਣ ਅਵਗਣ ਨ ਪਛਾਣੇ ॥੭॥

Sevak sev rahe sacẖ rāṯe jo ṯerai man bẖāṇe.  Ḏubiḏẖā mahal na pāvai jag jẖūṯẖī guṇ avgaṇ na pacẖẖāṇe. ||7||

 

Those (seyvak = servants) seekers (jo) who (bhaaney) are liked in (teyrai) Your (man-i) mind, i.e. whom You motivate from within, they (seyv-i = serve) remain in Your obedience (rahey) being (raatey) imbued (sach-i = truth) Naam or virtues and commands, o Almighty.

One who ignores Naam and is caught in (dubidha = duality) other ideas, cannot (pachaanai = recognize) distinguish between (gun) virtue and (avgan) fault – good and bad; s/he does not (paavi) get to (mahal-u = palace) the Almighty and is (jhootthi = liar) not accepted (jag-i) in the world. 7.

 

ਆਪੇ ਮੇਲਿ ਲਏ ਅਕਥੁ ਕਥੀਐ ਸਚੁ ਸਬਦੁ ਸਚੁ ਬਾਣੀ ॥ ਨਾਨਕ ਸਾਚੇ ਸਚਿ ਸਮਾਣੇ ਹਰਿ ਕਾ ਨਾਮੁ ਵਖਾਣੀ ॥੮॥੧॥

Āpe mel la▫e akath kathī▫ai sacẖ sabaḏ sacẖ baṇī. Nānak sācẖe sacẖ samāṇe har kā nām vakẖāṇī. ||8||1||

 

Those whom the Almighty (aapey) IT-self (meyl-i laey = causes to meet) motivates to IT’s remembrance, they understand and can (katheeai = say) describe (akath-u) the indescribable (sach-u) eternal (sabad-u = word) commands; their (baani = words) speech is (sach-u) the truth – they praise and emulate virtues of the Almighty.

Such (saachey) truthful persons (samaaney) merge (saach-i) in the Eternal (vakhaani) uttering/remembering Naam of the Almighty and living by it, says third Nanak. 8. 1.

 

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ਸਾਰਗ ਮਹਲਾ ੩ ॥ ਮਨ ਮੇਰੇ ਹਰਿ ਕਾ ਨਾਮੁ ਅਤਿ ਮੀਠਾ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਭਉ ਭੰਜਨ ਗੁਰਮੁਖਿ ਏਕੋ ਡੀਠਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 3.  Man mere har kā nām aṯ mīṯẖā.  janam janam ke kilvikẖ bẖa▫o bẖanjan gurmukẖ eko dīṯẖā. ||1|| rahā▫o.

 

Composition of the third Guru in Raag Saarag. (Meyrey) my (man-u) mind, living by Naam of (har-i) the Almighty is (at-i) very (meetthaa = sweet) enjoyable experience.

It (bhanjan-u) destroys/ends the tendency to repeat (kilvikh) transgressions committed in (janam janam) age after age, and hence the resultant (bhau) apprehensions; then (gurmukh-i) with guidance of the guru, (eyko) the One Almighty is (deettha) everywhere and in everyone. 1.

(Rahaau) dwell on this and reflect.

 

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ਕੋਟਿ ਕੋਟੰਤਰ ਕੇ ਪਾਪ ਬਿਨਾਸਨ ਹਰਿ ਸਾਚਾ ਮਨਿ ਭਾਇਆ ॥ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਸੂਝੈ ਦੂਜਾ ਸਤਿਗੁਰਿ ਏਕੁ ਬੁਝਾਇਆ ॥੧॥

Kot kotanṯar ke pāp bināsan har sācẖā man bẖā▫i▫ā.  Har bin avar na sūjẖai ḏūjā saṯgur ek bujẖā▫i▫ā. ||1||

 

When (saacha) the Eternal (har-i) Almighty (bhaaiaa = is liked) is loved (man-i) by the mind – from the heart, then one ever obeys the Master and – tendency to repeat (paap) transgressions of (kott-i kottantar) crores and crores of past births (binaasan = destroyed) is given up.

None (dooja) other (bin-u) except (har-i) the Almighty (soojhai) seems capable to do this; (satigur-i) the true guru (bujhaaiaa) gives understanding of virtues of that (eyk-u) One Master. 1.

 

ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਜਿਨ ਘਟਿ ਵਸਿਆ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥ ਸਬਦਿ ਰਤੇ ਸੇ ਰੰਗਿ ਚਲੂਲੇ ਰਾਤੇ ਸਹਜਿ ਸੁਭਾਈ ॥੨॥

Parem paḏārath jin gẖat vasi▫ā sėhje rahe samā▫ī. Sabaḏ raṯe se rang cẖalūle rāṯe sahj subẖā▫ī. ||2||

 

Those in (jin) whose (ghatt-i) body/mind (padaaraath-u = substance) the gift of (preym) love for the Almighty (vasiaa = abides) is present, they (rahey) remain (samaai) absorbed in IT’s obedience (sahjey = naturally) all the time.

Those who are (ratey) imbued (sabad-i = with the word) with Divine commands, (sey) they (rang-i) are dyed with (chalooley) the deep red color – the epitome of love – and remain (raatey) imbued with love of the Almighty (sahaj subhaaey) naturally – all the time. 2.

 

ਰਸਨਾ ਸਬਦੁ ਵੀਚਾਰਿ ਰਸਿ ਰਾਤੀ ਲਾਲ ਭਈ ਰੰਗੁ ਲਾਈ ॥ ਰਾਮ ਨਾਮੁ ਨਿਹਕੇਵਲੁ ਜਾਣਿਆ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਸਾਂਤਿ ਆਈ ॥੩॥

Rasnā sabaḏ vīcẖār ras rāṯī lāl bẖa▫ī rang lā▫ī.  Rām nām nihkeval jāṇi▫ā man ṯaripṯi▫ā sāʼnṯ ā▫ī. ||3||

 

One who (veechaar-i) reflects on (sabad-u) Divine commands, his/her (rasna) tongue/speech is (raati) imbued (ras-i) with the relish; the speech (bhaee) becomes (laal = red) loving (laai = applying) with (rang-u) love of the Almighty.

S/he (jaaniaa) becomes aware of (nihkeyval) the pristine Naam of (raam) the Almighty, his/her (man-u) mind (triptiaa) is contented with Divine commands and experiences (saant-i) peace (aai) comes/experienced. 3. 

 

ਪੰਡਿਤ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਮੋਨੀ ਸਭਿ ਥਾਕੇ ਭ੍ਰਮਿ ਭੇਖ ਥਕੇ ਭੇਖਧਾਰੀ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਇਆ ਸਾਚੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੪॥

Pandiṯ paṛĥ paṛĥ monī sabẖ thāke bẖaram bẖekẖ thake bẖekẖ▫ḏẖārī. Gur parsāḏ niranjan pā▫i▫ā sācẖai sabaḏ vīcẖārī. ||4||  

(Sabh-i) all (panddit) the scholars (thaakey) get tired (parrh-i parrh-i) reading, (moni) the sages get tired contemplating in silence; and those (bheykhdhaari) of various garbs (thakey) get tired (bhram-i) wandering – but do not find God.

(Niranjan-u = unstained) the pristine Almighty (paaiaa) is found (veechaari) by reflecting (sabad-i = on the word) on commands (saachai) of the Eternal, (parsaad-i) with grace/guidance of (gur) the guru. 4.

 

ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿ ਸਚਿ ਰਾਤੇ ਸਾਚ ਸਬਦੁ ਮਨਿ ਭਾਇਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਜਿਨਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥੫॥

Āvā ga▫oṇ nivār sacẖ rāṯe sācẖ sabaḏ man bẖā▫i▫ā. Saṯgur sev saḏā sukẖ pā▫ī▫ai jin vicẖahu āp gavā▫i▫ā. ||5||

 

Those by whose (man-i) minds (bhaaiaa = like) accept (saach) the eternal (sabad-u = word) Divine commands, they are (raatey) imbued with, i.e. love to obey, commands (sach-i) of the Eternal and (nivaar-i = rid) be free from (aavaa = coming, gaun-u = going) cycles of births and deaths.

Those (jin-i) who (seyv-i = serve) follow (satigur-u) true guru, they (gavaaiaa = lose) give up (aap-u = self) ego (vichahu) from within and (sadaa) ever (paaeeai = attain) experience (sukh-u) peace. 5.

 

ਸਾਚੈ ਸਬਦਿ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਮਨਿ ਸਾਚੈ ਲਿਵ ਲਾਈ ॥ ਅਗਮ ਅਗੋਚਰੁ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਈ ॥੬॥

Sācẖai sabaḏ sahj ḏẖun upjai man sācẖai liv lā▫ī.  Agam agocẖar nām niranjan gurmukẖ man vasā▫ī. ||6||

 

(Sahaj = natural/continuous) steady (dhun-i) celestial music plays, i.e. steady state of the mind (upjai) comes with awareness of (sabad-i = word of) commands of (saachai) the Eternal; and (man-i) the mind (laai) fixes (liv) attention on (saachai) the Eternal.

The Almighty is (agam) beyond reach/comprehension and (agichar-u) not perceived by the senses; one (vasaai = cause to abide, man-i = in mind) remembers God through remembrance of (naam-u) virtues and commands of (niranjan) the pristine Almighty (gurmukh-i) with the guru’s guidance. 6.

 

ਏਕਸ ਮਹਿ ਸਭੁ ਜਗਤੋ ਵਰਤੈ ਵਿਰਲਾ ਏਕੁ ਪਛਾਣੈ ॥ ਸਬਦਿ ਮਰੈ ਤਾ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ਅਨਦਿਨੁ ਏਕੋ ਜਾਣੈ ॥੭॥

Ėkas mėh sabẖ jagṯo varṯai virlā ek pacẖẖāṇai. Sabaḏ marai ṯā sabẖ kicẖẖ sūjẖai an▫ḏin eko jāṇai. ||7||

 

(Sabh-u) the whole (jagto) world (vartai) exists and acts (mah-i) in/under jurisdiction of (eykas) the One Creator but some (virla) rare person (pachhaanai) recognizes (eyk-u = one) the Master.

When one (marai = dies, sabad-i = with the word) submits to Divine commands, then s/he (soojhai) sees (sabh-u kichh-u) everything and (andin-u) ever (jaanai = knows) recognizes (eyko) the same One Master present everywhere. 7.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਬੂਝੈ ਹੋਰੁ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥੮॥੨॥

Jis no naḏar kare so▫ī jan būjẖai hor kahṇā kathan na jā▫ī.  Nānak nām raṯe saḏā bairāgī ek sabaḏ liv lā▫ī. ||8||2||

 

Only (soi) that person (boojhai) understands virtues and powers of God (jis = who, no = to) on whom IT (karey) bestows (nadar-i = sight of grace) grace; (hor-u) anyone else (na jaai) cannot (kathan = say) know those.

Those (ratey) imbued (naam-i) with Naam, (sadaa) ever (bairaagi) yearn to find the Master; they (laai) fix (liv) attention on living (sabad-i = with the word) by commands of (eyk) the One Almighty, says third Nanak. 8. 2.

 

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ਸਾਰਗ ਮਹਲਾ ੩ ॥ ਮਨ ਮੇਰੇ ਹਰਿ ਕੀ ਅਕਥ ਕਹਾਣੀ ॥ ਹਰਿ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਪਾਏ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਜਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 3.  Man mere har kī akath kahāṇī.  Har naḏar kare so▫ī jan pā▫e gurmukẖ virlai jāṇī. ||1|| rahā▫o.

 

Composition of the third Guru in Raag Saarag. (Meyrey) my (man) mind, (kahaani = story) virtues and powers of (har-i) the Almighty (akath = beyond saying) cannot be stated.

(Soi) only that (jan-u) person (paaey) obtains awareness on whom (har-i) the Almighty (nadar-i karey) bestows grace; some (virlai) rare person (jaani) knows the Almighty (gurmuhk-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਗਹਿਰ ਗੰਭੀਰੁ ਗੁਣੀ ਗਹੀਰੁ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਨਿਆ ॥ ਬਹੁ ਬਿਧਿ ਕਰਮ ਕਰਹਿ ਭਾਇ ਦੂਜੈ ਬਿਨੁ ਸਬਦੈ ਬਉਰਾਨਿਆ ॥੧॥

Har gahir gambẖīr guṇī gahīr gur kai sabaḏ pacẖẖāni▫ā. Baho biḏẖ karam karahi bẖā▫e ḏūjai bin sabḏai ba▫urāni▫ā. ||1||

 

(Har-i) the Almighty is (gahir = deep) bottomless/unfathomable, (gambheer) serious, (gaheer-u) deep (guni) in virtues – beyond human comprehension – but can be (pachaania = recognized) known (sabad-i = with the word) with guidnce of (gur) the guru.

Those who (karah-i) perform (karam) rituals of (bahu) many (bidh-i) types with (doojai) other (bhaaey) ideas – rather than obedience to God – they remain (bauraaniaa = mad) directionless (bin-u = without) for not following (sabdai = words) teachings of the guru – and cannot find God. 1.

 

ਹਰਿ ਨਾਮਿ ਨਾਵੈ ਸੋਈ ਜਨੁ ਨਿਰਮਲੁ ਫਿਰਿ ਮੈਲਾ ਮੂਲਿ ਨ ਹੋਈ ॥ ਨਾਮ ਬਿਨਾ ਸਭੁ ਜਗੁ ਹੈ ਮੈਲਾ ਦੂਜੈ ਭਰਮਿ ਪਤਿ ਖੋਈ ॥੨॥

Har nām nāvai so▫ī jan nirmal fir mailā mūl na ho▫ī. Nām binā sabẖ jag hai mailā ḏūjai bẖaram paṯ kẖo▫ī. ||2||

 

(Soi) that (jan-u) person who (naavai/nahaavai) bathes (naam-i) in Naam of (har-i) the Almighty, is (nirmal-u) cleaned, i.e. practice of Naam – emulation of Divine virtues and obedience to Divine commands – purifies the mind by keeping evil away; and one does not (hoi) become (maila) dirty, i.e. does not succumb to vices (phir-i) again.

(Sabh-u) the whole (jag-u) world (hai) is (maila) dirty (binaa) without Naam, i.e. all those who lack awareness of Naam commit vices, and (khoi) lose (pat-i) the honor of being accepted for union with God (bharam-i) in delusion to follow (doojai) other ideas. 2.

 

ਕਿਆ ਦ੍ਰਿੜਾਂ ਕਿਆ ਸੰਗ੍ਰਹਿ ਤਿਆਗੀ ਮੈ ਤਾ ਬੂਝ ਨ ਪਾਈ ॥ ਹੋਹਿ ਦਇਆਲੁ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀਉ ਨਾਮੋ ਹੋਇ ਸਖਾਈ ॥੩॥

Ki▫ā ḏariṛ▫āʼn ki▫ā sangrahi ṯi▫āgī mai ṯā būjẖ na pā▫ī. Hohi ḏa▫i▫āl kirpā kar har jī▫o nāmo ho▫e sakẖā▫ī. ||3||

 

(Kiaa) what should I (drirraa-n) be committed to and (kiaa) what to (sangrah-i = gather) imbibe or (tiaagi = give up) avoid; I have no (paai) got (boojh-i) understanding of this, (taa-n) I accept.

O (jeeo) revered (har-i) Almighty, please (hoh-i) be (daiaal) kind and (kar-i) show (kripa) mercy that (naamo) Naam (hoey) becomes (sakhaai) helpful, i.e. please enable me to take Naam as support/guide for life. 3.

 

ਸਚਾ ਸਚੁ ਦਾਤਾ ਕਰਮ ਬਿਧਾਤਾ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਨਾਇ ਲਾਏ ॥ ਗੁਰੂ ਦੁਆਰੈ ਸੋਈ ਬੂਝੈ ਜਿਸ ਨੋ ਆਪਿ ਬੁਝਾਏ ॥੪॥

Sacẖā sacẖ ḏāṯā karam biḏẖāṯā jis bẖāvai ṯis nā▫e lā▫e. Gurū ḏu▫ārai so▫ī būjẖai jis no āp bujẖā▫e. ||4||

 

(Sachaa) the Eternal (karam = deeds, bidhaata = giver of) Creator (daataa = giver) delivers (sach-u = truth) true justice; IT (laavai) engages (naaey) in practice of Naam, (tis-u) that person (jis-u) whom IT (bhaavai) is pleased with, i.e. who is motivated from within by God.

One (jis no) whom (aap-i = self) God (bujhaaey) motivates to understand, (soi) that person (boojhai) understands (duaarai = via) through the guru. 4.

 

ਦੇਖਿ ਬਿਸਮਾਦੁ ਇਹੁ ਮਨੁ ਨਹੀ ਚੇਤੇ ਆਵਾ ਗਉਣੁ ਸੰਸਾਰਾ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋਈ ਬੂਝੈ ਪਾਏ ਮੋਖ ਦੁਆਰਾ ॥੫॥

Ḏekẖ bismāḏ ih man nahī cẖeṯe āvā ga▫oṇ sansārā. Saṯgur seve so▫ī būjẖai pā▫e mokẖ ḏu▫ārā. ||5||

 

(Sansaara) the world (bismaad-u) is fascinated (deykh-i) seeing the world-play; (ihu = this) one who gets attached to it, his/her (man) mind does not (chetey) remember God and s/he keeps (aava = coming) taking births and (gaun-u = going) dying.

(Soi) that person who (seyvey = serves) follows (satigur-u) true guru, (boojhai) understands this –, s/he does not get attached to the world/play –, and (paaey) gets to (duaara) the gate of (mokh) freedom, i.e. is freed from cycles of births and deaths. 5.

 

ਜਿਨ੍ਹ੍ਹ ਦਰੁ ਸੂਝੈ ਸੇ ਕਦੇ ਨ ਵਿਗਾੜਹਿ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਕਿਰਤਿ ਕਮਾਵਹਿ ਆਵਣ ਜਾਣੁ ਰਹਾਈ ॥੬॥

Jinĥ ḏar sūjẖai se kaḏe na vigāṛėh saṯgur būjẖ bujẖā▫ī.  Sacẖ sanjam karṇī kiraṯ kamāvėh āvaṇ jāṇ rahā▫ī. ||6||

 

Those (jinh) who (soojhai) see (dar-u) the gate/abode of the Almighty, (sey) they (kadey na) never (vigaarrah-i) spoil things, i.e. those who are conscious of God do not transgress/stray from obedience of God’s commands; (boojh) understanding of God’s commands (bujhaai = caused to understand) is imparted by (satigur-i) by the true guru.

They (karni) act by (sach-u = truth) Naam and with (sanjam-u) discipline, they (kamaavah-i) earn (kirat-i) livelihood with toil/honestly; their (aavan) coming and (jaan-u) going (rahaai) stops, i.e. they are no longer put in cycles of births and deaths. 6.

 

ਸੇ ਦਰਿ ਸਾਚੈ ਸਾਚੁ ਕਮਾਵਹਿ ਜਿਨ ਗੁਰਮੁਖਿ ਸਾਚੁ ਅਧਾਰਾ ॥

Se ḏar sācẖai sācẖ kamāvėh jin gurmukẖ sācẖ aḏẖārā.

 

(Jin) those who (gurmukh-i) are guided by the guru have (saach-u = truth) Naam or Divine virtues and commands as (adhaara) the mainstay for life, (sey) they (kamaavah-i) practice (saach-u = truth) Naam, and reach (dar-i) abode of (saachai) the Eternal.

 

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ਮਨਮੁਖ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਏ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰਾ ॥੭॥

Manmukẖ ḏūjai bẖaram bẖulā▫e nā būjẖėh vīcẖārā. ||7||

 

On the other hand, (manmukh) self-willed persons, do not (boojhah-i) understand/act on (veechaara = view point) teachings of the guru; they are (bhulaaey) led astray (bharam-i) wandering directionless deluded (doojai) by other ideas. 7.

 

ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ਆਪੇ ਕਰਿ ਕਰਿ ਵੇਖੈ ॥ ਨਾਨਕ ਸੇ ਜਨ ਥਾਇ ਪਏ ਹੈ ਜਿਨ ਕੀ ਪਤਿ ਪਾਵੈ ਲੇਖੈ ॥੮॥੩॥

Āpe gurmukẖ āpe ḏevai āpe kar kar vekẖai. Nānak se jan thā▫e pa▫e hai jin kī paṯ pāvai lekẖai. ||8||3||

 

(Aapey = self) God (deyvai) gives the understanding with (aapey) IT-self (gurmukh-i) leading to the guru; (aapey) God (kar-i kar-i) creates and (veykhai) watches deeds, and also takes care, of the creatures.

Says third Nanak: Those (ki = of, jin = who) whose (pat-i) honor God (paavai) puts (leykhai) in account, i.e. decides to honor based on deeds, (sey) those (jan) persons (paey) are put (thaaey) in place, i.e. accepted for merger in the Creator. 8. 3.