SGGS pp 597-599, Soratth M: 1, Shabads 7-12.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਉ ਮੀਨਾ ਬਿਨੁ ਪਾਣੀਐ ਤਿਉ ਸਾਕਤੁ ਮਰੈ ਪਿਆਸ ॥ ਤਿਉ ਹਰਿ ਬਿਨੁ ਮਰੀਐ ਰੇ ਮਨਾ ਜੋ ਬਿਰਥਾ ਜਾਵੈ ਸਾਸੁ ॥੧॥

Soraṯẖ mėhlā 1.  Ji▫o mīnā bin pāṇī▫ai ṯi▫o sākaṯ marai pi▫ās.  Ŧi▫o har bin marī▫ai re manā jo birthā jāvai sās. ||1||

 

Composition of the first Guru in Raga Soratth. (Jio) like (meena) the fish (marai) dies (bin-u) without (paaneeai) water, (tio) likewise (saakat-u = worshipper of Shakti) one in material pursuits, dies of (piaas-u = thirst) craving – for more and more material wealth.

(Tio) similarly, (rey) o (manaa) my mind, the soul (mareeai = dies) withers (jo) if (saas-u) a single breath (jaavai = goes) passes (birtha) without remembering (har-i) the Almighty. 1 

 

ਮਨ ਰੇ ਰਾਮ ਨਾਮ ਜਸੁ ਲੇਇ ॥ ਬਿਨੁ ਗੁਰ ਇਹੁ ਰਸੁ ਕਿਉ ਲਹਉ ਗੁਰੁ ਮੇਲੈ ਹਰਿ ਦੇਇ ॥ ਰਹਾਉ ॥

Man re rām nām jas le▫e.  Bin gur ih ras ki▫o laha▫o gur melai har ḏe▫e. Rahā▫o.

 

(Rey) o (man) my mind, (ley-i = take) assimilate (naam) virtues of (raam) the all-pervasive Master.

Remember, one (kio = how?) cannot (lahau = take) obtain awareness of (ih-u) this (ras-u) elixir, i.e. Divine virtues (bin-u) without the guru; when (har-i) the Almighty (meylai) enables to find the guru, he (dey-i) gives this nectar.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਜਨਾ ਮਿਲੁ ਸੰਗਤੀ ਗੁਰਮੁਖਿ ਤੀਰਥੁ ਹੋਇ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਗੁਰ ਦਰਸੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Sanṯ janā mil sangṯī gurmukẖ ṯirath ho▫e. Aṯẖsaṯẖ ṯirath majnā gur ḏaras parāpaṯ ho▫e. ||2||

 

(Teerath-u) pilgrimage for (sant janaa) the seekers is (mil-u) meeting and (sangti) together reflecting on (gurmukh-i) the guru’s teachings.

Self-purification for which people take (majna) baths at (atthsatth) sixty eight pilgrim centres, prapat-i hoey = is obtained) is attained by (daras-u) meeting the guru – and following his teachings. 2.

 

ਜਿਉ ਜੋਗੀ ਜਤ ਬਾਹਰਾ ਤਪੁ ਨਾਹੀ ਸਤੁ ਸੰਤੋਖੁ ॥ ਤਿਉ ਨਾਮੈ ਬਿਨੁ ਦੇਹੁਰੀ ਜਮੁ ਮਾਰੈ ਅੰਤਰਿ ਦੋਖੁ ॥੩॥

Ji▫o jogī jaṯ bāhrā ṯap nāhī saṯ sanṯokẖ.  Ŧi▫o nāmai bin ḏehurī jam mārai anṯar ḏokẖ. ||3||

 

(Jio) like it is no use if (jogi) a Yogi observes (tap-u) ascetic discipline (baahra) without (jat = control of senses) resisting worldly desires, and does (naahi) does not (sat) live truthfully and does not have (santokh-u) contentment.

(Tio) similarly a (deyhuri = body) person who lives (bin-u) without remembering (naamai) Divine virtues, and has (dokh-u = fault) evil thoughts (antar-i) within, (jam) Divine justice (maarai = hits) punishes, that soul. 3.

 

ਸਾਕਤ ਪ੍ਰੇਮੁ ਨ ਪਾਈਐ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰੁ ਮਿਲੈ ਕਹੁ ਨਾਨਕ ਸਿਫਤਿ ਸਮਾਇ ॥੪॥੭॥

Sākaṯ parem na pā▫ī▫ai har pā▫ī▫ai saṯgur bẖā▫e.  Sukẖ ḏukẖ ḏāṯā gur milai kaho Nānak sifaṯ samā▫e. ||4||7||

 

We should not (paaeeai) bear (preym-u) love for (saakat = worshipper of Shakti) a materialist; (har-i) the Almighty (paaeeai) is found with (bhaaey = love) obedience of (satigur) the true guru.

One who (milai) finds the guru and follow his teachings, finds the Almighty, (daata) the giver/controller of (sukh) comforts and (dukh-u) distress; such a person (samaaey = is absorbed) lives by emulating (sifat-i) Divine virtues, says Guru Nanak. 4. 7.

 

——————————-

 

Note: We look forward to and seek means of pleasure and comfort in life and when they are obtained we forget the Almighty who gives these; but life is short and end with death. Human birth is an opportunity for soul to carry out what it enters the body but forgets this. Gur Nanak asks us to ever follow the true guru to be reminded and guided on the path that unites it to the Creator, and not be sent for rebirth.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thāre bẖekẖārī jī▫o.  Mai ki▫ā māga▫o kicẖẖ thir na rahā▫ī har ḏījai nām pi▫ārī jī▫o. ||1||

 

O Almighty (prabh) Master, (too) You are (poora) the perfect (daata = giver) benefactor (mat-i) by nature, i.e. You ever keep giving, (ham) we are (thaarey) Your (bheykhaari) beggars, i.e. we look to You.

(Kia) what material benediction do (mai) I (maagau) ask, as (kichh-u na = not any) nothing (rahaai = remains) is (thir-u) lasting; o (har-i) Almighty, please (deejai = give) impart me awareness of Your (naam-u) virtues and commands, and (piaari) love – blessings. 1.

 

ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਗੁਪਤੋ ਵਰਤੈ ਗੁਰ ਸਬਦੀ ਦੇਖਿ ਨਿਹਾਰੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Gẖat gẖat rav rahi▫ā banvārī.  Jal thal mahī▫al gupṯo varṯai gur sabḏī ḏekẖ nihārī jī▫o. Rahā▫o.

 

(Banvaari = gardener of vegetation) the Almighty (rav-i rahiaa) is present (ghatt-i ghatt-i) in every body/mind; IT (vartai) pervades there (gupto) hidden; we can (deykh-i, nihaari = see) find IT within (sabdi = with the word) with guidance of (gur) the guru.

(Rahaau) dwell on this and contemplate.

 

ਮਰਤ ਪਇਆਲ ਅਕਾਸੁ ਦਿਖਾਇਓ ਗੁਰਿ ਸਤਿਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਜੀਉ ॥ ਸੋ ਬ੍ਰਹਮੁ ਅਜੋਨੀ ਹੈ ਭੀ ਹੋਨੀ ਘਟ ਭੀਤਰਿ ਦੇਖੁ ਮੁਰਾਰੀ ਜੀਉ ॥੨॥

Maraṯ pa▫i▫āl akās ḏikẖā▫i▫o gur saṯgur kirpā ḏẖārī jī▫o.  So barahm ajonī hai bẖī honī gẖat bẖīṯar ḏekẖ murārī jī▫o. ||2||

 

(Gur-i) the great (satigur) true guru (kirpa dhaari) is kind to (dikhaaio) show – give awareness that the Almighty is present in (marat = place of death) the earth, (paiaal/paataal) nether/lower regions and (akaas) the sky.

You can (deykh-u) see (bheetar-i) in (ghatt) the body/mind itself, (muraari = killer of the demon Mur – Krishna, metaphor for) the Almighty who (ajoni) is unborn, (hai) is, and (bhi) also (honi) shall be, i.e. is eternal. 2.

 

Page 598

 

ਜਨਮ ਮਰਨ ਕਉ ਇਹੁ ਜਗੁ ਬਪੁੜੋ ਇਨਿ ਦੂਜੈ ਭਗਤਿ ਵਿਸਾਰੀ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਗੁਰਮਤਿ ਪਾਈਐ ਸਾਕਤ ਬਾਜੀ ਹਾਰੀ ਜੀਉ ॥੩॥

Janam maran ka▫o ih jag bapuṛo in ḏūjai bẖagaṯ visārī jī▫o.  Saṯgur milai ṯa gurmaṯ pā▫ī▫ai sākaṯ bājī hārī jī▫o. ||3||

 

(Jag-u = world) the creatures (bapurro = poor) have nothing in their hands; (ih-u) this (jag-u) world is for the creatures (janam) for birth to carry out for what the Creator sends and then (maran) to die; but (in-i) they remain attached (doojai = other) to other things (visaari) forgetting (bhagat-i = devotion) to practice Divine commands.

When one (milai) finds (satigur-u) the true guru, (ta) then s/he (paaeeai) receives and follows (gurmat-i) the guru’s counsel – to carry out Divine commands; but (saakat) one who ignores God’s commands (haar-i) loses (baaji) the game, i.e. fails to obey the Creator and does not attain union with the Creator, and remains in cycles of births and deaths. 3.

 

ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥ ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥
Saṯgur banḏẖan ṯoṛ nirāre bahuṛ na garabẖ majẖārī jī▫o.  Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8||

 

(Satigur) the true guru (torr-i) breaks (bandhan) bondage to, and (niraarey) separates from, other pursuits; then there is no being put (majhaari) in (garabh) the womb, i.e. being born, (bahurr-i) again.

(Giaan) awareness of (ratan-u = jewel) the valuable Divine virtues and commands (pargaasia) enlightens the mind – darkness of ignorance ends -, and (nirankaari) the Formless (har-i) Almighty is seen (vasiaa) abiding (man-i) in the mind, says Guru Nanak. 4. 8.

 

———————————–

 

Note: Human birth is an opportunity amongst all species to become like the Creator and attain union with IT. This means emulating Gun/Divine virtues and obeying Hukam/Divine commands. We forget this due to temptations in the world-play and hence need guidance of the guru. One who follows the guru, his/her mind does not waver to look elsewhere. The human being needs to give up all pretence and cleverness, and follow the guru, says Guru Nanak in this Shabad.

 

Note: On deeper thought, this Shabad elucidates “Kiv sachiaaraa hoeeai kiv koorrai tuttai pal” Japji Paurri 1. Meaning, how to break the wall of falsehood and be truthful, i.e. genuine, not hypocrite. This may be seen in this Shabad, by asking to forsake garbs and cleverness in stanza 1, searching within in the Rahaau verse, being conscious of right and wrong in stanza 2, avoiding having falsehood within but pretending to be clean the body in stanza 3, and finally being aware of Naam and conforming to it.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥ ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Jis jal niḏẖ kāraṇ ṯum jag ā▫e so amriṯ gur pāhī jī▫o.  Cẖẖodahu ves bẖekẖ cẖaṯurā▫ī ḏubiḏẖā ih fal nāhī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. O human being, (jal = water, nidh-i = treasure) the nectar (jis-u kaaran-i = for whose sake) to obtain which (tum) you (aaey) came (jag-i) to the world, i.e. guidance to get out of cycles of births and deaths. (So) that (amrit-u) nectar – guidance to live by Naam or Divine virtues and commands – is (paahi) with the guru – learn from, and follow, the guru.

(Chhoddah-u) give up wearing pretentious pious looking (veys, bheykh) garb, and your (chaturaaee) cleverness, – by which you can only impress people, not the Almighty; (ih-u) this (phal) fruit, i.e. finding the Almighty is not attained by (dubidha) duality – other pursuits. 1. 

 

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥ ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Man re thir rahu maṯ kaṯ jāhī jī▫o.  Bāhar dẖūdẖaṯ bahuṯ ḏukẖ pāvahi gẖar amriṯ gẖat māhī jī▫o. Rahā▫o.

 

(Rey) o (man = mind) human mind, (rah-u) stay (thir-u = stable) steadfast – in faith in guidance of the guru; (mat-u) do not (jaahi) go (kat) anywhere, looking for the Almighty.

(Ddhooddhat) by searching (baahar-i) outside, you will only (paavah-i) suffer (bahut-u) a lot of (dukh-u) distress, but with no success; find (amrit-u) the nectar – virtues of the Almighty – (ghar-i = at home) within; they are (maahi) in (ghatt) the body/mind, and discovered with the guru’s guidance.

(Rahaau) dwell on this and contemplate.

 

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥ ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥

Avguṇ cẖẖod guṇā ka▫o ḏẖāvahu kar avguṇ pacẖẖuṯāhī jī▫o.  Sar apsar kī sār na jāṇėh fir fir kīcẖ budāhī jī▫o. ||2||

 

(Chhodd-i) forsake (avgun) vices and (kau dhaavhu = run to) practice (guna) virtues; remember, one (pachhutaahi) repents (kar-i) by committing (avgun) vices.

One who does not (jaanah-i = know) have (saar) awareness of what is (sar) good/right and what is (apsar) bad/wrong, (buddaahi) sinks in (keech/keecharr) the quagmire, i.e. keeps falling prey to temptaions – and hence reborn – (phir-i phir-i) again and again. 2.

 

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥ ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥੩॥

Anṯar mail lobẖ baho jẖūṯẖe bāhar nāvhu kāhī jī▫o.  Nirmal nām japahu saḏ gurmukẖ anṯar kī gaṯ ṯāhī jī▫o. ||3||

 

(Kaahi = why?) it is no use to (baahar-i) outwardly (naavhu = bathe) wash the body – to pretend being pious – when there is (mail-u) filth of (lobh-u) greed and (bahu = great) terrible (jhootthey = false thoughts) deceit (antar-i) within.

(Sad) ever (japahu) conform to (nirmal) the purifying (naam-u) Divine commands (gurmukh-i) with the guru’s guidance; (taahi) only then is (gat-i = freedom) cleansing (ki) of (antar) the inner-self achieved. 3.

 

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥੪॥੯॥

Parhar lobẖ ninḏā kūṛ ṯi▫āgahu sacẖ gur bacẖnī fal pāhī jī▫o.  Ji▫o bẖāvai ṯi▫o rākẖo har jī▫o jan Nānak sabaḏ salāhī jī▫o. ||4||9||

 

(Parhar-i, tiaagahu) give up (lobh-u) greed, (ninda) vilification and (koorr = false-hood) deceit (bachni = with words) with guidance of the guru; then you will (paahi) obtain (phal-u) the fruit – of obtaining awareness -of (sach-u = truth) Naam or Divine virtues and commands.

O (jeeo) revered (har-i) Almighty, I do not know how to do this – please (raakhahu) keep me (jio) the way it would (bhaavai) please You; may (jan) humble Nanak follow (sabad-i) the guru’s words to (salaahi) praise and emulate Your virtues. 4. 9.

 

———————————–

ਸੋਰਠਿ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥ ਅਪਨਾ ਘਰੁ ਮੂਸਤ ਰਾਖਿ ਨ ਸਾਕਹਿ ਕੀ ਪਰ ਘਰੁ ਜੋਹਨ ਲਾਗਾ ॥ ਘਰੁ ਦਰੁ ਰਾਖਹਿ ਜੇ ਰਸੁ ਚਾਖਹਿ ਜੋ ਗੁਰਮੁਖਿ ਸੇਵਕੁ ਲਾਗਾ ॥੧॥

Soraṯẖ mėhlā 1 pancẖpaḏe.  Apnā gẖar mūsaṯ rākẖ na sākėh kī par gẖar johan lāgā.  Gẖar ḏar rākẖahi je ras cẖākẖahi jo gurmukẖ sevak lāgā. ||1||

 

Composition of the first Guru in Raga Soratth (panchpad-e) with five stanzas: O mortal, your (apna) own (ghar-u) house (moosat) is being robbed and you (na saakah-i) cannot (raakh-i) protect it, i.e. you ignore falling prey to vices, but (laaga) engage in (johan) looking at (par ghar = others’ houses) others’ faults – and pointing out.

When you (chaakhah-i = taste) get awareness of (ras=u = elixir) Divine virtues, then you will (raakhah-i) protect your (ghar-u dar-u = house) mind; remember this is achieved by (jo) one who (laaga = engages) follows (gurmukh-i) guru’s teachings as (s-evak-u) a servant, i.e. with humility. 1.

 

ਮਨ ਰੇ ਸਮਝੁ ਕਵਨ ਮਤਿ ਲਾਗਾ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਅਨ ਰਸ ਲੋਭਾਨੇ ਫਿਰਿ ਪਛੁਤਾਹਿ ਅਭਾਗਾ ॥ ਰਹਾਉ ॥

Man re samajẖ kavan maṯ lāgā.  Nām visār an ras lobẖāne fir pacẖẖuṯāhi abẖāgā. Rahā▫o.

 

(Rey) o (man) my mind, (samajh-u) understand in (kavan) what (mat-i) thoughts are you (laaga) engaged.

One who (visaar-i) forgets (naam-u) Divine virtues and commands, and (lobhaaney) is engrossed (an) other (ras-u = taste) interests, s/he is (abhaaga) unfortunate and (phir-i = then) later (pachhutaah-i) repents.

(Rahaau) dwell on this and contemplate.

 

ਆਵਤ ਕਉ ਹਰਖ ਜਾਤ ਕਉ ਰੋਵਹਿ ਇਹੁ ਦੁਖੁ ਸੁਖੁ ਨਾਲੇ ਲਾਗਾ ॥ ਆਪੇ ਦੁਖ ਸੁਖ ਭੋਗਿ ਭੋਗਾਵੈ ਗੁਰਮੁਖਿ ਸੋ ਅਨਰਾਗਾ ॥੨॥

Āvaṯ ka▫o harakẖ jāṯ ka▫o rovėh ih ḏukẖ sukẖ nāle lāgā.  Āpe ḏukẖ sukẖ bẖog bẖogāvai gurmukẖ so anrāgā. ||2||

 

S/he (harakh= joy) is happy (kau) when something/someone is (aavat = coming) received/born, and (ravah-i) cries when they (jaat= go) are lost, (ih-u) this (dukh-u = pain) sorrow and (sukh-u) happiness (naaley laaga = attached) is with him/her – because of past association/deeds.

(Aapey = self) the Almighty (bhog-i) causes the mortals to be engrossed in these and then (bhogaavai) causes to face consequences; but one (jo) who (gurmukh-i) follows the guru’s teachings, remains (anraaga = without love) unaffected by these. 2.

 

ਹਰਿ ਰਸ ਊਪਰਿ ਅਵਰੁ ਕਿਆ ਕਹੀਐ ਜਿਨਿ ਪੀਆ ਸੋ ਤ੍ਰਿਪਤਾਗਾ ॥ ਮਾਇਆ ਮੋਹਿਤ ਜਿਨਿ ਇਹੁ ਰਸੁ ਖੋਇਆ ਜਾ ਸਾਕਤ ਦੁਰਮਤਿ ਲਾਗਾ ॥੩॥

Har ras ūpar avar ki▫ā kahī▫ai jin pī▫ā so ṯaripṯāgā.  Mā▫i▫ā mohiṯ jin ih ras kẖo▫i▫ā jā sākaṯ ḏurmaṯ lāgā. ||3||

 

(Kiaa) what can we (kaheeai) say, i.e. nothing, is (oopar-i) above (har-i ras = Divine elixir) Divine virtues; (jin-i) one who (peeaa = drinks) emulates them, (so) that person (triptaaga) is satiated.

But (jin-i) one who, (mohit) enticed by (maaia) temptations in the world-play, (khoiaa) loses) does not take (ihu) this (ras-u = elixir) nectar, that (saakat) materialist (ja) goes and (laaga = attached) acts by (durmat-i) evil thoughts, and deeds. 3.

 

ਮਨ ਕਾ ਜੀਉ ਪਵਨਪਤਿ ਦੇਹੀ ਦੇਹੀ ਮਹਿ ਦੇਉ ਸਮਾਗਾ ॥ ਜੇ ਤੂ ਦੇਹਿ ਤ ਹਰਿ ਰਸੁ ਗਾਈ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਲਿਵ ਲਾਗਾ ॥੪॥

Man kā jī▫o pavanpaṯ ḏehī ḏehī mėh ḏe▫o samāgā.  Je ṯū ḏėh ṯa har ras gā▫ī man ṯaripṯai har liv lāgā. ||4||

 

The master of the soul/mind is (jeeo) the Almighty; (pavanpat-i) the soul is master of the body, (deyo = light) the Almighty (samaaga) is present (mah-i) in the body.

(Jey) if (too) You (deyh-i) give this awareness, o Almighty, (ta) then one (gaaee = sing) praises (har-i ras-u) Divine virtues, (liv laaga) focuses on them, and thus finds the Master within, by which man-u) the mind would (triptai = satiated) feel at peace. 4.

ਸਾਧਸੰਗਤਿ ਮਹਿ ਹਰਿ ਰਸੁ ਪਾਈਐ ਗੁਰਿ ਮਿਲਿਐ ਜਮ ਭਉ ਭਾਗਾ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ ਮਸਤਕਿ ਭਾਗਾ ॥੫॥੧੦॥

Sāḏẖsangaṯ mėh har ras pā▫ī▫ai gur mili▫ai jam bẖa▫o bẖāgā.  Nānak rām nām jap gurmukẖ har pā▫e masṯak bẖāgā. ||5||10||

 

(Har-i ras-u) Awareness of Divine virtues is (paaeeai) is obtained (mah-i) in (saadhsangat-i) holy congregation; there one (miliai) meets the guru through his teachings, and follows them, then (bhau) fear of (jam) the messenger of death (bhaaga = runs) is obviated.

Those in whose (mastak-i = on forehead, bhaag = fortune) destiny it is so written, they, (gurmukh-i) with the guru’s guidance (jap-i) recount – and practice (raam naam-u) Divine virtues and commands, and (paaey) find (har-i) the Almighty. 5. 10.

 

——————————-

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਸਰਬ ਜੀਆ ਸਿਰਿ ਲੇਖੁ ਧੁਰਾਹੂ ਬਿਨੁ ਲੇਖੈ ਨਹੀ ਕੋਈ ਜੀਉ ॥ ਆਪਿ ਅਲੇਖੁ ਕੁਦਰਤਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮਿ ਚਲਾਏ ਸੋਈ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Sarab jī▫ā sir lekẖ ḏẖurāhū bin lekẖai nahī ko▫ī jī▫o.  Āp alekẖ kuḏraṯ kar ḏekẖai hukam cẖalā▫e so▫ī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. (Sarab) all (jeeaa) creatures have (leykh-u = writing) commands written (sir-i) on the head, i.e. applicable to each, (dhuraahoo) from the source/Creator; there is (na koee) none ((bin-u) without (leykhai) the commands, everyone has a role to play in life.

But the Almighty is (aap-i) IT-self (aleykh) without the writing, i.e. no commands apply to IT; (soi) IT (kar-i) creates (kudrat-i = nature) creation and (deykhai) watches and (chalaaey = drives) makes everyone/thing to function (hukam-i) as per IT’s commands. 1.

 

ਮਨ ਰੇ ਰਾਮ ਜਪਹੁ ਸੁਖੁ ਹੋਈ ॥ ਅਹਿਨਿਸਿ ਗੁਰ ਕੇ ਚਰਨ ਸਰੇਵਹੁ ਹਰਿ ਦਾਤਾ ਭੁਗਤਾ ਸੋਈ ॥ ਰਹਾਉ ॥

Man re rām japahu sukẖ ho▫ī.  Ahinis gur ke cẖaran sarevhu har ḏāṯā bẖugṯā so▫ī. Rahā▫o.

 

(Rey) o (man) my mind, (japahu) recount – and emulate the virtues of – (raam) the Almighty, then you will (hoi) have (sukh-u) peace.

(Ahinis-i = day and night) ever (sareyvahu) serve (charan) the feet, i.e. obey the commands, of (gur) the great (har-i) Almighty; (soi) IT alone is (daata = giver) the provider to the creatures, and being in them, is also (bhugta) the consumer.

(Rahaau) dwell on this and contemplate.

 

Page 599

 

ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥੨॥

Jo anṯar so bāhar ḏekẖhu avar na ḏūjā ko▫ī jī▫o.  Gurmukẖ ek ḏarisat kar ḏekẖhu gẖat gẖat joṯ samo▫ī jī▫o. ||2||

 

The Master (jo) who is (antar-i) within, (deykhahu) see (so) that (baahar-i) outside in nature, i.e. the Creator is both immanent and transcendent; there is (na koee) none (dooja = second) other like IT.

(Gurmukh-i) follow the teachings of the guru and (deykhahu) see every one with (eyk) one (drist-i) eye, i.e. see all as equal because (jot-i) light of the same Almighty (samoee) is present (ghatt-i ghatt-i) in every body/mind. 2.

 

ਚਲਤੌ ਠਾਕਿ ਰਖਹੁ ਘਰਿ ਅਪਨੈ ਗੁਰ ਮਿਲਿਐ ਇਹ ਮਤਿ ਹੋਈ ਜੀਉ ॥ ਦੇਖਿ ਅਦ੍ਰਿਸਟੁ ਰਹਉ ਬਿਸਮਾਦੀ ਦੁਖੁ ਬਿਸਰੈ ਸੁਖੁ ਹੋਈ ਜੀਉ ॥੩॥

Cẖalṯou ṯẖāk rakẖahu gẖar apnai gur mili▫ai ih maṯ ho▫ī jī▫o.  Ḏekẖ aḏrist raha▫o bismāḏī ḏukẖ bisrai sukẖ ho▫ī jī▫o. ||3||

 

(Tthaak-i rakhahu = restrain) control (apnai = own) your (chaltao = moving) wandering (ghar-i = house) mind; (ih) this (mat-i) understanding, i.e. the method of doing this, (hoee) comes by (miliai) finding, and following the guru.

In the stable mind you will (deykh-i) see (adristt-u = invisible) the formless Almighty and become (bismaadi) ecstatic; (dukh-u) distress/restless-ness (bisrai = forgotten) will leave and (sukh-u) comfort/peace (hoi) experienced. 3.

 

ਪੀਵਹੁ ਅਪਿਉ ਪਰਮ ਸੁਖੁ ਪਾਈਐ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਈ ਜੀਉ ॥ ਜਨਮ ਮਰਣ ਭਵ ਭੰਜਨੁ ਗਾਈਐ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ਜੀਉ ॥੪॥

Pīvhu api▫o param sukẖ pā▫ī▫ai nij gẖar vāsā ho▫ī jī▫o.  Janam maraṇ bẖav bẖanjan gā▫ī▫ai punrap janam na ho▫ī jī▫o. ||4||

 

(Peevhu) drink (apio/amrit) nectar, i.e. remember Divine virtues, and emulate them; by this (param) supreme (sukh-u) peace (paaeeai) is attained; you will (hoee) get to (vaasa) live (nij ghar-i = own house) where you came from, i.e. merge in the Almighty.

By (gaaeeai = singing) praising the Almighty, (bhanjan-u) the destroyer of, i.e. who obviates, (janam) birth and (maran) death into (bhav) the world, (janam-u) birth (na hoee) does not happen – one is not born – (punrap-i) again. 4.

 

ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਗੁਰੁ ਮਿਲਿਆ ਸੋਈ ਜੀਉ ॥੫॥੧੧॥

Ŧaṯ niranjan joṯ sabā▫ī sohaʼn bẖeḏ na ko▫ī jī▫o.  Aprampar pārbarahm parmesar Nānak gur mili▫ā so▫ī jī▫o. ||5||11||

 

The Almighty is (niranjan-u) untouched by the world-play, is (tat-u = essence) the root/source of creation and is  (jot-i = light) present (sabaaee) in all; then one can say (soha’n) I am that, i.e. one becomes like IT with (na koee) no (bh-ed) difference.

(Aprampar = without far end) the Infinite (paarbrahm-u) transcendent Almighty, (paramesr-u) the Supreme Master; (soee) that is found by (milia) by finding and following the guru, says Nanak. 5. 11.

 

———————————

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੩           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (Ghar-u 3) to be sung to the third beat. Invoking the One all-pervasice Creator who may be known with the true guru’s grace.

 

ਜਾ ਤਿਸੁ ਭਾਵਾ ਤਦ ਹੀ ਗਾਵਾ ॥ ਤਾ ਗਾਵੇ ਕਾ ਫਲੁ ਪਾਵਾ ॥ ਗਾਵੇ ਕਾ ਫਲੁ ਹੋਈ ॥ ਜਾ ਆਪੇ ਦੇਵੈ ਸੋਈ ॥੧॥

Jā ṯis bẖāvā ṯaḏ hī gāvā.  Ŧā gāve kā fal pāvā.  Gāve kā fal ho▫ī.  Jā āpe ḏevai so▫ī. ||1||

 

(Ja) when I (bhaava) am liked by (tis-u = that) the Almighty, i.e. have the aptitude, (tad hi) only then I (gaava = sing) recount Divine virtues; and (ta) then (paava) obtain (phal-u) the fruit/reward for (gaavey = singing) prising and emulating Divine virtues – and finding the Master within.

(Phal-u) the reward for (gaavey) praising and emulating Divine virtues – finding the Master – (hoi = happens) is received (ja) if the Almighty (aapey) IT-self (deyvai) gives, i.e. it comes by Divine grace. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰ ਬਚਨੀ ਨਿਧਿ ਪਾਈ ॥ ਤਾ ਤੇ ਸਚ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥ ਰਹਾਉ ॥

Man mere gur bacẖnī niḏẖ pā▫ī.  Ŧā ṯe sacẖ mėh rahi▫ā samā▫ī. Rahā▫o.

 

O (meyrey) my (man) mind, (nidh-i = treasure) awareness of Divine virtues (paaee) is obtained through (bachni = words) guidance of the guru; (ta tey) with that, one (rahiaa) remains (samaaee) absorbed (mah-i) in (sach-u) the Eternal.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਸਾਖੀ ਅੰਤਰਿ ਜਾਗੀ ॥ ਤਾ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਗੁਰ ਸਾਖੀ ਕਾ ਉਜੀਆਰਾ ॥ ਤਾ ਮਿਟਿਆ ਸਗਲ ਅੰਧ੍ਯ੍ਯਾਰਾ ॥੨॥

Gur sākẖī anṯar jāgī.  Ŧā cẖancẖal maṯ ṯi▫āgī.  Gur sākẖī kā ujī▫ārā.  Ŧā miti▫ā sagal anḏẖ▫yārā. ||2||

 

It is (saakhi) with teachings of the guru (antar-i) the inner-self (jaagi = awakens) becomes alert; (ta) then (chanchal) the fickle (mat-i) state of mind (tiaagi) is given up.

When (ujeeaara = light) awareness given (saakhi) by the teachings of the guru is received, then (sagal) all (andhyaara = darkness) ignorance of the mind (mittia = eased) is removed. 2.

 

ਗੁਰ ਚਰਨੀ ਮਨੁ ਲਾਗਾ ॥ ਤਾ ਜਮ ਕਾ ਮਾਰਗੁ ਭਾਗਾ ॥ ਭੈ ਵਿਚਿ ਨਿਰਭਉ ਪਾਇਆ ॥ ਤਾ ਸਹਜੈ ਕੈ ਘਰਿ ਆਇਆ ॥੩॥

Gur cẖarnī man lāgā.  Ŧā jam kā mārag bẖāgā.  Bẖai vicẖ nirbẖa▫o pā▫i▫ā.  Ŧā sahjai kai gẖar ā▫i▫ā. ||3||

 

(Man-u) the mind (laaga) is attached (charni) feet of, i.e. obeys the teachings of, the guru; (ta) then (maarag-u) the path (ka) of (jam) the messenger of Divine justice (bhaaga) runs away, i.e. then the possibility of being taken by the Jam is obviated.

(Nirbhau = fearless) the Almighty who is above all, (paaiaa) is found (vich-i = in) by (bhai) obedience to IT’s commands; (ta) one then (aaiaa = comes to) has (sahjai) a steadfast (ghar-i = house) state of mind. 3.

 

ਭਣਤਿ ਨਾਨਕੁ ਬੂਝੈ ਕੋ ਬੀਚਾਰੀ ॥ ਇਸੁ ਜਗ ਮਹਿ ਕਰਣੀ ਸਾਰੀ ॥ ਕਰਣੀ ਕੀਰਤਿ ਹੋਈ ॥ ਜਾ ਆਪੇ ਮਿਲਿਆ ਸੋਈ ॥੪॥੧॥੧੨॥

Bẖaṇaṯ Nānak būjẖai ko bīcẖārī.  Is jag mėh karṇī sārī.  Karṇī kīraṯ ho▫ī.  Jā āpe mili▫ā so▫ī. ||4||1||12||

 

(Bhanat-i) says Nanak: (Ko) some rare (beechaari) discerning person (boojhai) understands this; his/her (karni) deeds in (is-u) this (jag-u = world) life are (saari) sublime.

But one (karni hoee = does deeds) lives by emulating (keerat-i = praise) virtues of the Almighty, (ja) if (soee = that) the Almighty (miliaa) has been found within, i.e. one is conscious of the Almighty. 4. 1. 12.

 

SGGS pp 599-601, Soratth M: 3, Shabads 1-5.

 

Note: In the Shabad below, the third Guru reminds the human that s/he has been created with the Creator’s commands and must conform to them. However, the human mind wanders all over and can be made steady with the guru’s guidance.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ਘਰੁ ੧       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 3 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਸੇਵਕ ਸੇਵ ਕਰਹਿ ਸਭਿ ਤੇਰੀ ਜਿਨ ਸਬਦੈ ਸਾਦੁ ਆਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਿਰਮਲੁ ਹੋਆ ਜਿਨਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਅਨਦਿਨੁ ਗੁਣ ਗਾਵਹਿ ਨਿਤ ਸਾਚੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥੧॥

Sevak sev karahi sabẖ ṯerī jin sabḏai sāḏ ā▫i▫ā.  Gur kirpā ṯe nirmal ho▫ā jin vicẖahu āp gavā▫i▫ā.  An▫ḏin guṇ gāvahi niṯ sācẖe gur kai sabaḏ suhā▫i▫ā. ||1||

 

(Sabh-i) all (seyvak = servants) devotees (seyv karah-i = serve) live in obedience to (teyri) Your commands, o Almighty; they are those (jin) who (saad-u aaia) relish (sabdai = with the word) praising and obeying the Almighty.

One (jin-i) who, (tey) with (gur kirpa) kindness of the guru to guide – (gavaaia) give up (aap-u = self) ego (vichah-u) from within to (hoaa) becomes (nirmal-u) purified of vices:

S/he (andin-u = daily) ever (gaavah-i = sings) praises and emulates (gun) virtues of (saachey) the Eternal by following (gur = guru, kai = of, sabd-i = words) the guru’s words/teachings and (suhaaiaa) looks good, i.e. is liked by people and approved by the Creator for union. 1.

 

ਮੇਰੇ ਠਾਕੁਰ ਹਮ ਬਾਰਿਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਏਕੋ ਸਚਾ ਸਚੁ ਤੂ ਕੇਵਲੁ ਆਪਿ ਮੁਰਾਰੀ ॥ ਰਹਾਉ ॥

Mere ṯẖākur ham bārik saraṇ ṯumārī.  Ėko sacẖā sacẖ ṯū keval āp murārī. Rahā▫o.

 

O (meyrey) my (tthaakur) Master, (ham) we are (baarik) children (tumaari) in Your (saran-i) care.

(Too) You (eyko, keyval) alone are (sachaa) the eternal (sach-u) truth, existing (aap-i) by Yourself – who never changes, o (muraari = killer of the demon Mur – metaphor for) Almighty.

(Rahaau) dwell on this and contemplate.

 

ਜਾਗਤ ਰਹੇ ਤਿਨੀ ਪ੍ਰਭੁ ਪਾਇਆ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀ ॥ ਗਿਰਹੀ ਮਹਿ ਸਦਾ ਹਰਿ ਜਨ ਉਦਾਸੀ ਗਿਆਨ ਤਤ ਬੀਚਾਰੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰੀ ॥੨॥

Jāgaṯ rahe ṯinī parabẖ pā▫i▫ā sabḏe ha▫umai mārī.  Girhī mėh saḏā har jan uḏāsī gi▫ān ṯaṯ bīcẖārī.  Saṯgur sev saḏā sukẖ pā▫i▫ā har rākẖi▫ā ur ḏẖārī. ||2||

 

(Tini) those who (rahey) remain (jaagat = awake) alert to temptations, they (maari) kill (haumai) their ego and (sabdey = with the word) with the guru’s guidance, and (paaia) find (prabh-u) the Master.

(Jan) servants/devotees of the Almighty (beechaari) reflect on (giaan tat = essence of knowledge) Divine virtues and commands, and remain (udaasi) unattached with the world-play, while being (mah-i) in (girahi) householders’ positions.

They (seyv-i = serve) obey (satigur) the true guru, (raakhiaa) keep the Almighty (dhaari) abiding in (ur) mind; and (sadaa) ever (paaia = obtain) experience (sukh-u) peace. 2.

 

ਇਹੁ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵਦਾ ਦੂਜੈ ਭਾਇ ਖੁਆਇਆ ॥

Ih manū▫ā ḏah ḏis ḏẖāvḏā ḏūjai bẖā▫e kẖu▫ā▫i▫ā.

 

(Khuaaia) misled by (doojai) other (bhaaey = love) ideas, i.e. in duality, (ihu = this) the human (manuaa) mind (dhaavda = runs) wanders in (dah) ten (dis-i) directions, i.e. all over.

 

Page 600

 

ਮਨਮੁਖ ਮੁਗਧੁ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਨਾਉ ਪਾਏ ਹਉਮੈ ਮੋਹੁ ਚੁਕਾਇਆ ॥੩॥

Manmukẖ mugaḏẖ har nām na cẖeṯai birthā janam gavā▫i▫ā.  Saṯgur bẖete ṯā nā▫o pā▫e ha▫umai moh cẖukā▫i▫ā. ||3||

 

Such a (manmukh) self-willed (mugadh-u) foolish person, does not (cheytai) keep in mind (naam-u) Divine virtues and commands; s/he (gavaaia) wastes (janam-u) human birth (birtha = empty) in vain.

If s/he (bheyttey = meets) finds (satigur-u) the true guru, (ta) then s/he (paaey) gets awareness of (naau/naam) Divine virtues and commands; his/her (haumai) ego and (moh-u) attachment to the world-play (chukaaia) end. 3.

 

ਹਰਿ ਜਨ ਸਾਚੇ ਸਾਚੁ ਕਮਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥ ਆਪੇ ਮੇਲਿ ਲਏ ਪ੍ਰਭਿ ਸਾਚੈ ਸਾਚੁ ਰਖਿਆ ਉਰ ਧਾਰੀ ॥ ਨਾਨਕ ਨਾਵਹੁ ਗਤਿ ਮਤਿ ਪਾਈ ਏਹਾ ਰਾਸਿ ਹਮਾਰੀ ॥੪॥੧॥

Har jan sācẖe sācẖ kamāvėh gur kai sabaḏ vīcẖārī.  Āpe mel la▫e parabẖ sācẖai sācẖ rakẖi▫ā ur ḏẖārī.  Nānak nāvhu gaṯ maṯ pā▫ī ehā rās hamārī. ||4||1||

 

(Har-i jan) the humble seekers of the Almighty, (veechaari) contemplate (sabad-i) the guru’s teachings and become (saachey) true (jan) devotees; they (kamaavah-i) live by (saach-u) truth –by Naam sincerely.

They (rakhiaa) keep (saach-u) the Eternal (dhaari) abiding in (ur) mind and (meyl-i laey) are united by (saachai) the Eternal (prabh-i) Master (aapey) IT-self.

Says third Nanak: I (paaee) obtained (mat-i = counsel) motivation for (gat-i) emancipation from vices (naavh-u) from Naam; (eyha) this is (hamaari) my (raas-i) capital/wealth – to conduct the business of life, i.e. the guide for life. 4. 1.

 

—————————————

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਖਜਾਨਾ ਭਗਤਨ ਕਉ ਦੀਆ ਨਾਉ ਹਰਿ ਧਨੁ ਸਚੁ ਸੋਇ ॥ ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਕਦੇ ਨਿਖੁਟੈ ਨਾਹੀ ਕਿਨੈ ਨ ਕੀਮਤਿ ਹੋਇ ॥ ਨਾਮ ਧਨਿ ਮੁਖ ਉਜਲੇ ਹੋਏ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥

Soraṯẖ mėhlā 3.  Bẖagaṯ kẖajānā bẖagṯan ka▫o ḏī▫ā nā▫o har ḏẖan sacẖ so▫e.  Akẖut nām ḏẖan kaḏe nikẖutai nāhī kinai na kīmaṯ ho▫e.  Nām ḏẖan mukẖ ujle ho▫e har pā▫i▫ā sacẖ so▫e. ||1||

 

Composition of the third Guru in Raga Soratth. The Almighty (deeaa) gives (khajaana) the treasure of (bhagat-i) devotion, (kau) to (bhagtan) the devotees; (soey) that treasure is (dhan-u) the wealth of awareness of (naau/naam) virtues and commands of (sach-u) the eternal (har-i) the Almighty.  

(Dhan-u) the wealth of Naam is (akhutt-u) inexhaustible; it (kadey naahi) never (nikhuttai) exhausts and (kinai na) no one can (keemat-i hoey) put a price on it – Naam is invaluable.

Those who remain aware (dhan-i) of the wealth of Naam in their conduct, their (mukh) faces (hoey) are, (ujley) clean, i.e. they are found faultless, and (paaia) find (soey = that) the One (sach-u) Eternal Almighty – are approved for union with the Creator. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਇਆ ਜਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਭੁਲਦਾ ਫਿਰਦਾ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਰਹਾਉ ॥

Man mere gur sabḏī har pā▫i▫ā jā▫e.  Bin sabḏai jag bẖulḏā firḏā ḏargėh milai sajā▫e. Rahā▫o.

 

O (meyrey) my (man) mind, (har-i) the Almighty (paaia jaaey) is found (sabdi) by following the teachings of the guru.

(Bin-u) without following the guru’s teachings, (jag-u = world) the creature (bhulda phirda) goes astray, and (milai) receives (sajaaey) punishment (dargah) in Divine court – by way of denial of union with the Almighty, and being sent for reincarnation.

(Rahaau) dwell on this and contemplate.

 

ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥ ਅੰਧਾ ਜਗਤੁ ਅੰਧੁ ਵਰਤਾਰਾ ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰਾ ॥੨॥

Is ḏehī anḏar pancẖ cẖor vasėh kām kroḏẖ lobẖ moh ahaʼnkārā.  Amriṯ lūtėh manmukẖ nahī būjẖėh ko▫e na suṇai pūkārā.  Anḏẖā jagaṯ anḏẖ varṯārā bājẖ gurū gubārā. ||2||

 

(Panch) five (chor) thieves (vasah-i) live (andar-i) in (is-u) this (deyhi) body; they are the vices (kaam-u) lust, (krodh-u) anger, (lobh-u) greed, (moh-u) attachment to the world-play and (ahankaara) vanity.

They (loottah-i = rob) take away (amrit-u) the nectar of Naam, but (manmuhk-i) self-willed persons – who are oblivious of Naam – do not (boojha-i) realize it; but when in consequence they suffer here and in the hereafter, there is no one (sunai) to listen to their (pukaara) calls for help.

(Jagat-u = world) the creatures (andha = blind) blinded by attachment to the world-play, (vartaara) act (andh-u) blindly; this (gubaara = darkness) ignorance is due to (baajh-u = without) not following the guru. 2.

 

ਹਉਮੈ ਮੇਰਾ ਕਰਿ ਕਰਿ ਵਿਗੁਤੇ ਕਿਹੁ ਚਲੈ ਨ ਚਲਦਿਆ ਨਾਲਿ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਨਾਮੁ ਧਿਆਵੈ ਸਦਾ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥ ਸਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਵੈ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੩॥

Ha▫umai merā kar kar viguṯe kihu cẖalai na cẖalḏi▫ā nāl.  Gurmukẖ hovai so nām ḏẖi▫āvai saḏā har nām samāl.  Sacẖī baṇī har guṇ gāvai naḏrī naḏar nihāl. ||3||

 

This is how they are blind. Because of (haumai) ego, they (vigutey) ruin themselves by (kar-i kar-i = saying) calling wealth and relatives (meyra = mine) theirs, i.e. attachment to relatives and accumulation of wealth becomes their objective, but (kih-u na) nothing (chalai) goes (naal-i) with the soul (chaldia = departing) on death.

One who (hovai) is (gurmukh-i) obedient to the guru’s teachings, (su) that person (dhiaavai) pays attention to (naam-u) Divine virtues and commands, (sadaa) ever (samaal-i) keeping in mind (naam-u) Divine virtues, for conduct of life.

With (sachi) the true/virtuous (baani = words) teachings of the guru, s/he (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty; (nadri) with sight of (nadar-i) grace of the Almighty, s/he (nihaal-i) obtains happiness. 3.

 

ਸਤਿਗੁਰ ਗਿਆਨੁ ਸਦਾ ਘਟਿ ਚਾਨਣੁ ਅਮਰੁ ਸਿਰਿ ਬਾਦਿਸਾਹਾ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਰਾਮ ਨਾਮੁ ਸਚੁ ਲਾਹਾ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਸਬਦਿ ਰਤੇ ਹਰਿ ਪਾਹਾ ॥੪॥੨॥

Saṯgur gi▫ān saḏā gẖat cẖānaṇ amar sir bāḏisāhā.  An▫ḏin bẖagaṯ karahi ḏin rāṯī rām nām sacẖ lāhā.  Nānak rām nām nisṯārā sabaḏ raṯe har pāhā. ||4||2||

 

(Giaan-u = knowledge) awareness of Divine virtues imparted by (satigur) the true guru, is (sadaa) ever (chaanan-u) enlightenment for (ghatt-i) the  mind; it teaches that the Almighty’s (amar-u) commands are (sir-i)  over the head of, i.e. apply, even to (baadsaaha) the kings.

Those with awareness, derive (sach-u) lasting (laaha) benefit (raam naam-i) from Divine virtues and commands and (andin-u) forever (bhagat-i karah-i) practice devotion, i.e. live by Divine virtues and commands, (din-u) day and (raati) night.

Practice (raam naam-i) of Naam provides (nistaara = emancipation from the night; metaphor for life) freedom from being born again, and comes by (ratey = dyed) being imbued (sabad-i) with the teachings of the guru; one (paaha) finds (har-i) the Almighty, i.e. remembers IT in life and merges on death. 4. 2.

 

———————————————-

 

Note: In this Shabad, the third Guru inspires us to develop understanding and commitment to Sabad, the Divine Word/Naam. It is with the Almighty’s grace that one follows this path, says the Guru.

 

ਸੋਰਠਿ ਮ: ੩ ॥ ਦਾਸਨਿ ਦਾਸੁ ਹੋਵੈ ਤਾ ਹਰਿ ਪਾਏ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈ ॥ ਭਗਤਾ ਕਾ ਕਾਰਜੁ ਹਰਿ ਅਨੰਦੁ ਹੈ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਇਕ ਰੰਗੀ ਹਰਿ ਸਿਉ ਰਹੇ ਸਮਾਈ ॥੧॥

Soraṯẖ mėhlā 3.  Ḏāsan ḏās hovai ṯā har pā▫e vicẖahu āp gavā▫ī. Bẖagṯā kā kāraj har anand hai an▫ḏin har guṇ gā▫ī.  Sabaḏ raṯe saḏā ik rangī har si▫o rahe samā▫ī. ||1||

 

Composition of the third Guru in Raga Soratth. If one (hovai) becomes (daas-u) a servant (daasan-i) of servants of the Almighty, i.e. humbly follows the devotees, by (gavaai = losing) giving up (aap-u = self) ego, (ta) then s/he (paaey) finds (har-i) the Almighty, i.e. the Almighty is found within when ego is given up.

(Kaaraj-u) the objective of (bhagta) the devotees is to obtain (anand-u) bliss by finding (har-i) the Almighty, which they achieve by (gaaee = singing) praising and emulating (gun) Divine virtues.

(Sabad-i) by following the guru’s word, they are (sadaa) ever (ratey) imbued (ik rangi = in one colour) in the same state of (rahet samaaee) remaining absorbed (sio) in the Almighty. 1

 

ਹਰਿ ਜੀਉ ਸਾਚੀ ਨਦਰਿ ਤੁਮਾਰੀ ॥ ਆਪਣਿਆ ਦਾਸਾ ਨੋ ਕ੍ਰਿਪਾ ਕਰਿ ਪਿਆਰੇ ਰਾਖਹੁ ਪੈਜ ਹਮਾਰੀ ॥ ਰਹਾਉ ॥

Har jī▫o sācẖī naḏar ṯumārī.  Āpṇi▫ā ḏāsā no kirpā kar pi▫āre rākẖo paij hamārī. Rahā▫o.

 

O (jeeo) revered (har-i) Almighty, (tumaar-i) Your grace is (saach-i = true) for ever.

O (piaarey) dear Master, please (kripa kar-i) be kind, (no) to (aapnia = own) Your (daasa = servants) devotees; (raakhah-u) protect (hamaari) my (paij) honour, i.e. accept me for union with You.

(Rahaau) dwell on this and contemplate.

 

ਸਬਦਿ ਸਲਾਹੀ ਸਦਾ ਹਉ ਜੀਵਾ ਗੁਰਮਤੀ ਭਉ ਭਾਗਾ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਅਤਿ ਸੁਆਲਿਉ ਗੁਰੁ ਸੇਵਿਆ ਚਿਤੁ ਲਾਗਾ ॥ ਸਾਚਾ ਸਬਦੁ ਸਚੀ ਸਚੁ ਬਾਣੀ ਸੋ ਜਨੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੨॥

Sabaḏ salāhī saḏā ha▫o jīvā gurmaṯī bẖa▫o bẖāgā.  Merā parabẖ sācẖā aṯ su▫āli▫o gur sevi▫ā cẖiṯ lāgā.  Sācẖā sabaḏ sacẖī sacẖ baṇī so jan an▫ḏin jāgā. ||2||

 

By (salaahi) praising the Almighty (sabad-i) with the guru’s teachings, (hau) I am (sadaa) ever (jeeva = live) revitalized as (bhau) fear (bhaaga = runs away) disappears by following (gurmati) the guru’s teachings.

(Prabh-u) the Master (meyra = my) of all is (saacha) eternal and (at-i) very (suaalio = good looking) lovable; one who

(Seyvia = serves) follows the guru’s teachings, (laaga) puts his/her (chit-u) mind, i.e. remembers the Master.

(Sabab-u) the guru’s word is (saacha) eternal and (sachi) eternal/inviolable are (baani = words) the commands of (sach-u) the Eternal Almighty; one who obeys them, (so jan) that person is (andin-u = day after day) ever (jaaga = awake) alert – to resist temptations. 2.                                                      

 

ਮਹਾ ਗੰਭੀਰੁ ਸਦਾ ਸੁਖਦਾਤਾ ਤਿਸ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵਾ ਕੀਨੀ ਅਚਿੰਤੁ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਦਾ ਸੁਖੁ ਅੰਤਰਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥੩॥

Mahā gambẖīr saḏā sukẖ▫ḏāṯa ṯis kā anṯ na pā▫i▫ā.  Pūre gur kī sevā kīnī acẖinṯ har man vasā▫i▫ā.  Man ṯan nirmal saḏā sukẖ anṯar vicẖahu bẖaram cẖukā▫i▫ā. ||3||

 

The Almighty is (mahaa) highly (gambheer-u) profound, (sadaa) ever (sukhdaata = giver of comforts) the source of comforts; (ta ka) IT’s (ant-u = limits) powers are not (paaia = found) known to anyone.

One who (seyva keeni = serves) follows (poorey) the perfect guru, (achint-u = free of anxiety) the all-powerful (har-i) Almighty (vasaaia = caused to abide) abides in his (man-i) mind.

His/her (man-u) mind and (tan-u) body, i.e. thoughts and deeds, are (nirmal-u) purified, (bharam-u) delusion (chukaaia) ends and s/he (sadaa) ever experiences (sukh-u) peace (anatar-i) within. 3. 

 

ਹਰਿ ਕਾ ਮਾਰਗੁ ਸਦਾ ਪੰਥੁ ਵਿਖੜਾ ਕੋ ਪਾਏ ਗੁਰ ਵੀਚਾਰਾ ॥ ਹਰਿ ਕੈ ਰੰਗਿ ਰਾਤਾ ਸਬਦੇ ਮਾਤਾ ਹਉਮੈ ਤਜੇ ਵਿਕਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤਾ ਇਕ ਰੰਗੀ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥੪॥੩॥

Har kā mārag saḏā panth vikẖ▫ṛā ko pā▫e gur vīcẖārā.  Har kai rang rāṯā sabḏe māṯā ha▫umai ṯaje vikārā.  Nānak nām raṯā ik rangī sabaḏ savāraṇhārā. ||4||3||

 

(Maarag-u, panth-u) the path to reach (har-i) the Almighty is (vikhrra) difficult; (ko) some rare person (paaey) finds IT (veechaara) by reflecting on the teachings of (gur) the guru.

Such a person (raata) is imbued (rang-i) with love (kai) of (har-i) the Almighty, (maata = intoxicated) loves (sabdey = with the word) by following the guru’s teachings and (tajey) gives up (vikaara) the vice of (haumai) ego.

S/he (savaaranhara) transforms him/her-self (sabad-i) with the guru’s teachings, and remains (rataa = dyed) conditioned (naam-i) by Divine virtues and commands (ik rangi) continuously, says the third Nanak. 4. 3.

 

Page 601

 

Note: In this Shabad, the third Guru emphasizes the need to follow the guru’s teachings. This is because without this, one goes astray under influence of all that goes on around us – the world-play.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਹਰਿ ਜੀਉ ਤੁਧੁ ਨੋ ਸਦਾ ਸਾਲਾਹੀ ਪਿਆਰੇ ਜਿਚਰੁ ਘਟ ਅੰਤਰਿ ਹੈ ਸਾਸਾ ॥ ਇਕੁ ਪਲੁ ਖਿਨੁ ਵਿਸਰਹਿ ਤੂ ਸੁਆਮੀ ਜਾਣਉ ਬਰਸ ਪਚਾਸਾ ॥ ਹਮ ਮੂੜ ਮੁਗਧ ਸਦਾ ਸੇ ਭਾਈ ਗੁਰ ਕੈ ਸਬਦਿ ਪ੍ਰਗਾਸਾ ॥੧॥

Soraṯẖ mėhlā 3.  Har jī▫o ṯuḏẖ no saḏā sālāhī pi▫āre jicẖar gẖat anṯar hai sāsā.  Ik pal kẖin visrahi ṯū su▫āmī jāṇa▫o baras pacẖāsā. Ham mūṛ mugaḏẖ saḏā se bẖā▫ī gur kai sabaḏ pargāsā. ||1||

 

Composition of the third Guru in Raga Soratth. O (piaarey) beloved (jeeo) revered (har-i) Almighty, please enable that I (saalaahi) praise (tudh no) You (jichar-u) as long as there is (saasa = breaths) life (antar-i) in my (ghatt) body.

(Visrah-i) forgetting (too) You for (ik-u) one (pal-u, khin-u) moment, my (suaami) Master, (jaanau) seems like (pachaasa) fifty (baras) years, i.e. a very long time.

(Ham) we (sey) were (moorr mugadh) foolish not to see You within; but (sabad-i) teachings of the guru (pragaasa) enlightened the mind – and we ever see You with us. 1.

 

ਹਰਿ ਜੀਉ ਤੁਮ ਆਪੇ ਦੇਹੁ ਬੁਝਾਈ ॥ ਹਰਿ ਜੀਉ ਤੁਧੁ ਵਿਟਹੁ ਵਾਰਿਆ ਸਦ ਹੀ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਬਲਿ ਜਾਈ ॥ ਰਹਾਉ ॥

Har jī▫o ṯum āpe ḏeh bujẖā▫ī.  Har jī▫o ṯuḏẖ vitahu vāri▫ā saḏ hī ṯere nām vitahu bal jā▫ī. Rahā▫o.

 

O (jeeo) revered (har-i) Almighty, please (deyh-u bujhaaee) enable me to recognize (tum) You within.

O revered Almighty, I (sad hi) forever (vaaria = am sacrifice, vittah-u = to) adore (tudh-u) You; I (bal-i jaaee = sacrifice, vittah-u = to) totally submit to (teyrey) Your (naam) virtues and commands.

(Rahaau) dwell on this and contemplate. 

 

ਹਮ ਸਬਦਿ ਮੁਏ ਸਬਦਿ ਮਾਰਿ ਜੀਵਾਲੇ ਭਾਈ ਸਬਦੇ ਹੀ ਮੁਕਤਿ ਪਾਈ ॥ ਸਬਦੇ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਆ ਹਰਿ ਵਸਿਆ ਮਨਿ ਆਈ ॥ ਸਬਦੁ ਗੁਰ ਦਾਤਾ ਜਿਤੁ ਮਨੁ ਰਾਤਾ ਹਰਿ ਸਿਉ ਰਹਿਆ ਸਮਾਈ ॥੨॥

Ham sabaḏ mu▫e sabaḏ mār jīvāle bẖā▫ī sabḏe hī mukaṯ pā▫ī.  Sabḏe man ṯan nirmal ho▫ā har vasi▫ā man ā▫ī.  Sabaḏ gur ḏāṯā jiṯ man rāṯā har si▫o rahi▫ā samā▫ī. ||2||

 

(Sabad-i = with the word) with awareness of Divine virtues and commands, (ham) we, (muey = die) break attachment to the world-play like a dead person, and having been so (maar-i = killed) purified (sabad-i) with the Sabad, we are (jeevaaley = revived) revitalized – to resist vices, o (bhaai) brethren; it is (hi) only (sabdey) with obedience to Sabad that (mukat-i) emancipation from vices is (paaee) obtained.

(Man-u) mind and (tan-u) body, i.e. thoughts and actions, (nirmal-u hoaa) are purified (sabdey) with the Sabad i.e. vices are driven out of the mind and – (har-i) the Almighty (aaee) comes (vasiaa) to dwell in it.

(Sabad-u) Naam of the Almighty is (gur) the great (daata = giver) benefactor, (jit-u) by which (man-u) the mind (raata) is imbued with the love of (har-i) the Almighty, and (rahiaa) remains (samaaee) absorbed (siau) in IT. 2.

 

ਸਬਦੁ ਨ ਜਾਣਹਿ ਸੇ ਅੰਨੇ ਬੋਲੇ ਸੇ ਕਿਤੁ ਆਏ ਸੰਸਾਰਾ ॥ ਹਰਿ ਰਸੁ ਨ ਪਾਇਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰਾ ॥ ਬਿਸਟਾ ਕੇ ਕੀੜੇ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਣੇ ਮਨਮੁਖ ਮੁਗਧ ਗੁਬਾਰਾ ॥੩॥

Sabaḏ na jāṇėh se anne bole se kiṯ ā▫e sansārā.  Har ras na pā▫i▫ā birthā janam gavā▫i▫ā jamėh vāro vārā.  Bistā ke kīṛe bistā māhi samāṇe manmukẖ mugaḏẖ gubārā. ||3||

 

Those who are not (jaanah-i = know) aware of (sabad-u) Divine virtues and commands, (sey) they are (anney) blind and (boley) deaf – they do not learn from within or from nature; (kit-u) what for (sey) they (aaey) came to (sansaara) the world, i.e. they do not realize the purpose of human birth and waste it.

They do not (paaia) obtain awareness of (har-i ras-u = Divine elixir) Divine experience; they (gavaaia = lose) waste (janam-u) human birth (birtha) in vain and – keep (jammah-i) taking births (vaaro vaara) repeatedly.

Such (manmukh) self-willed people are (mugadh) foolish; they do not follow the guru and remain (gubaara = darkness) ignorant of Naam; they are like (keerrey) worms (key) of (bistta) excrement, i.e. they seem to enjoy vices and (sammaney) remain engrossed in them. 3.

 

ਆਪੇ ਕਰਿ ਵੇਖੈ ਮਾਰਗਿ ਲਾਏ ਭਾਈ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕੋਇ ਨ ਮੇਟੈ ਭਾਈ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸਿਆ ਮਨ ਅੰਤਰਿ ਭਾਈ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ॥੪॥੪॥

Āpe kar vekẖai mārag lā▫e bẖā▫ī ṯis bin avar na ko▫ī.  Jo ḏẖur likẖi▫ā so ko▫e na metai bẖā▫ī karṯā kare so ho▫ī.  Nānak nām vasi▫ā man anṯar bẖā▫ī avar na ḏūjā ko▫ī. ||4||4||

 

But, there is nothing in the hands of the mortals. (Aapey = itself) the Creator IT-self (kar-i) creates, (laaey) puts them (maarag-i) on the path/role allotted and (veykhai) watches them; there is (na koee) none (bin-u) except (tis-u = that) the Almighty who can do this, (bhaaee) o brethren.

(Na koee) no one can (meyttai = erase) countermand (su) that (jo) what is (likhiaa = written) ordained (dhur-i) from the source, i.e. the Creator, o brethren; what (karta) the Creator (karey) does (s-u) that (hoee) happens.

When Naam (vasia = abides) is remembered (antar-i) in (man) the mind, o brethren, then (avar na dooja) none other, i.e. no other ideas, enter there, i.e. one who remembers the Almighty keeps other thoughts at bay. 4. 4.

 

—————————————–

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਕਰਹਿ ਪ੍ਰਭ ਭਾਵਹਿ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੇ ॥ ਭਗਤਾ ਕੀ ਸਾਰ ਕਰਹਿ ਆਪਿ ਰਾਖਹਿ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥ ਤੂ ਗੁਣਦਾਤਾ ਸਬਦਿ ਪਛਾਤਾ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਣੇ ॥੧॥

Soraṯẖ mėhlā 3.  Gurmukẖ bẖagaṯ karahi parabẖ bẖāvėh an▫ḏin nām vakẖāṇe.  Bẖagṯā kī sār karahi āp rākẖahi jo ṯerai man bẖāṇe.  Ŧū guṇḏāṯā sabaḏ pacẖẖāṯā guṇ kahi guṇī samāṇe. ||1||

 

Composition of the third Guru in Raga Soratth. (Gurmukh-i) those who follow the guru, (bhagat karah-i = engage in devotion) live by Divine virtues and commands; they (andin-u = daily) ever (vakhaaney = utter) remember Naam and (bhaava-i) are liked by (prabh) the Master.

O Almighty, you (saar karah-i) look after (bhagta) the devotees; You (aap-i) Yourself (raakhah-i) protect those (jo) who – live by Naam and – (bhaaney) are liked (teyrai) by Your (man-i) mind, i.e. whose conduct You approve.

You are (gun-daata = giver of virtues) the source of virtues and are (pachaata) recognised within (sabad-i) with the guru’s word/guidance; one (samaaney) merges with You, (guni = virtuous) the One being praised, (gun kah-i = uttering virtues) by praising and emulating the virtues. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਦਾ ਸਮਾਲਿ ॥ ਅੰਤ ਕਾਲਿ ਤੇਰਾ ਬੇਲੀ ਹੋਵੈ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥

Man mere har jī▫o saḏā samāl.  Anṯ kāl ṯerā belī hovai saḏā nibhai ṯerai nāl. Rahā▫o.

 

 O (meyrey) my (man) mind, (sadaa) ever (samaal-i) pay attention to – virtues and commands of – (jeeo) the revered (har-i) Almighty – to live by them.

IT (sadaa) forever (nibahai = lasts) remains (naal-i) with (teyrai) you, and (hovai) is (teyra) Your (beyli) friend/companion to help (ant kaal-i) at the end-time – account of deeds is taken and consequences imposed.

(Rahaau) dwell on this and contemplate.

 

ਦੁਸਟ ਚਉਕੜੀ ਸਦਾ ਕੂੜੁ ਕਮਾਵਹਿ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੇ ॥ ਨਿੰਦਾ ਦੁਸਟੀ ਤੇ ਕਿਨਿ ਫਲੁ ਪਾਇਆ ਹਰਣਾਖਸ ਨਖਹਿ ਬਿਦਾਰੇ ॥ ਪ੍ਰਹਿਲਾਦੁ ਜਨੁ ਸਦ ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਜੀਉ ਲਏ ਉਬਾਰੇ ॥੨॥

Ḏusat cẖa▫ukaṛī saḏā kūṛ kamāvėh nā būjẖėh vīcẖāre.  Ninḏā ḏustī ṯe kin fal pā▫i▫ā harṇākẖas nakẖėh biḏāre. Par▫hilāḏ jan saḏ har guṇ gāvai har jī▫o la▫e ubāre. ||2||

 

Those who keep (dustt) evil (chaukrri = gathering) company, (kamaavah-i) act by (koorr-u) falsehood; they do not (boojha-i) understand or (veechaarey) reflect on Naam.

(Kin-i = who?) no one has ever (phal-u paaia = obtained fruit) benefitted (tey) from (ninda) slander and (dustti) evil acts. The Almighty (bidaarey) destroyed Harnaakhas – the demon king and father of the devotee Prahlaad – (nakhah-i) tearing into him with nails – after taking the form of lion-man.

(Jan-u) the servant/devotee Prahlaad (sad) ever (gaavai = sang) remembered (gun) virtues of (har-i) the Almighty and (jeeo) the revered (har-i) Almighty (laey ubaare) saved him – from the wrath of his father. 2.

 

ਆਪਸ ਕਉ ਬਹੁ ਭਲਾ ਕਰਿ ਜਾਣਹਿ ਮਨਮੁਖਿ ਮਤਿ ਨ ਕਾਈ ॥ ਸਾਧੂ ਜਨ ਕੀ ਨਿੰਦਾ ਵਿਆਪੇ ਜਾਸਨਿ ਜਨਮੁ ਗਵਾਈ ॥ ਰਾਮ ਨਾਮੁ ਕਦੇ ਚੇਤਹਿ ਨਾਹੀ ਅੰਤਿ ਗਏ ਪਛੁਤਾਈ ॥੩॥

Āpas ka▫o baho bẖalā kar jāṇėh manmukẖ maṯ na kā▫ī.  Sāḏẖū jan kī ninḏā vi▫āpe jāsan janam gavā▫ī. Rām nām kaḏe cẖīṯėh nāhī anṯ ga▫e pacẖẖuṯā▫ī. ||3||

 

(Manmukh-i) a self-willed person has (na kaaee) no (mat-i) understanding; s/he (kar-i jaanah-i) make-believes that (aapas kau = the self) s/he (bah-u) highly (bhalaa = good) virtuous.

S/he (viaapey) indulges in (ninda) slander of (sadhu jan) seekers of the Almighty; s/he would (jaasan-i) depart from the world (gavaaee) wasting (janam-u) human birth – the opportunity to attain union with the Almighty.

Such people (kadey naahi) never (cheytah-i) think of (raam naam-u) Divine virtues and commands – which could help attain union with the Master, and (gaey) leave (pachhutaaee) repenting (ant-i) at the end. 3.

 

ਸਫਲੁ ਜਨਮੁ ਭਗਤਾ ਕਾ ਕੀਤਾ ਗੁਰ ਸੇਵਾ ਆਪਿ ਲਾਏ ॥ ਸਬਦੇ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਨਾਨਕ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਹਉ ਲਾਗਾ ਤਿਨ ਕੈ ਪਾਏ ॥੪॥੫॥

Safal janam bẖagṯā kā kīṯā gur sevā āp lā▫e.  Sabḏe rāṯe sėhje māṯe an▫ḏin har guṇ gā▫e.  Nānak ḏās kahai benanṯī ha▫o lāgā ṯin kai pā▫e. ||4||5||

 

(Bhagta = devotees) those who practice Naam, the Almighty (aap-i) IT-self (laaey) engaging them in (seyva = service) obedience of the guru (keeta) makes their (janam-u) human birth (saphal-u) successful, by accepting them for union.

They are (raatey = dyed) conditioned (sabdey) with Divine virtues and commands and (andin-u = daily) ever (gaaey = sing) praise and emulate (har-i gun) Divine virtues in which they remain (sahjey) naturally (maatey = intoxicated) immersed.

(Daas = servant) the humble third Nanak (kahai = says, beynanti = request) submits: (Hau) I (laaga) fall at (tin kai) their (paaey) feet, i.e. pay obeisance to them. 4. 5.