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.

 

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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.

 

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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.