SGGS pp 623-625, Soratth M: 5, Shabads 58-64.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਪਾਰਬ੍ਰਹਮਿ ਨਿਬਾਹੀ ਪੂਰੀ ॥ ਕਾਈ ਬਾਤ ਨ ਰਹੀਆ ਊਰੀ ॥ ਗੁਰਿ ਚਰਨ ਲਾਇ ਨਿਸਤਾਰੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮ ਸਮ੍ਹ੍ਹਾਰੇ ॥੧॥
Soraṯẖ mėhlā 5. Pārbarahm nibāhī pūrī. Kā▫ī bāṯ na rahī▫ā ūrī. Gur cẖaran lā▫e nisṯāre. Har har nām samĥāre. ||1||
Composition of the fifth Guru in Raga Soratth. (Paarbrahm-i) the Transcendent Master (nibaahi) stands by IT’s servants (poori) fully; (kaai na) no (baat = thing) aspect (raheeaa) is left (oori) wanting.
IT (laaey) attaches/engages the devotee in (charan = feet) obedience to teachings (gur-i) of the guru which (nistaarey) ferry him/her across the world-ocean, i.e. helps overcome vices/impediments on the path to IT-self, by (samhaarey = keeping carefully) making him/her conscious of (har-i) the purifying and (har-i) rejuvenating (naam) virtues of the Almighty. 1.
ਅਪਨੇ ਦਾਸ ਕਾ ਸਦਾ ਰਖਵਾਲਾ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੇ ਕਰਿ ਰਾਖੇ ਮਾਤ ਪਿਤਾ ਜਿਉ ਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Apne ḏās kā saḏā rakẖvālā. Kar kirpā apune kar rākẖe māṯ piṯā ji▫o pālā. ||1|| rahā▫o.
The Almighty is (sadaa) for ever (rakhvaala) the protector of (apn-e) IT’s (daas) servant – who practices Divine virtues and commands.
IT (kar-i kirpa) kindly (kar-i = makes, apuney = own) patronizes and (raakhey) keeps them, (jio) the way (maat = mother, pitaa = father) the parents (paala = nurture) look after their children. 1.
(Rahaau) dwell on this and contemplate.
ਵਡਭਾਗੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਜਿਨਿ ਜਮ ਕਾ ਪੰਥੁ ਮਿਟਾਇਆ ॥ ਹਰਿ ਭਗਤਿ ਭਾਇ ਚਿਤੁ ਲਾਗਾ ॥ ਜਪਿ ਜੀਵਹਿ ਸੇ ਵਡਭਾਗਾ ॥੨॥
vadbẖāgī saṯgur pā▫i▫ā. Jin jam kā panth mitā▫i▫ā. Har bẖagaṯ bẖā▫e cẖiṯ lāgā. Jap jīvėh se vadbẖāgā. ||2||
It is (vaddbhaagi) with good fortune that (satigur-u) the true guru is found, (jin-i) who, by his teachings to live by Divine virtues, (mittaaia = effaces) obviates the soul being taken on (panth-u) the path of, i.e. being taken by, (jam) the messenger of death.
The servant (laaga) engages (chit-u) the mind in (bhaey) loving (bhagat-i) devotion, i.e. obedience to the Master; (sey) that (vaddbhaaga) fortunate person, (jap-i = remembers) keeps the Master in mind, (jeevah-i = remains alive) does not succumb to vices. 2.
ਹਰਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗਾਵੈ ॥ ਸਾਧਾ ਕੀ ਧੂਰੀ ਨਾਵੈ ॥ ਅਪੁਨਾ ਨਾਮੁ ਆਪੇ ਦੀਆ ॥ ਪ੍ਰਭ ਕਰਣਹਾਰ ਰਖਿ ਲੀਆ ॥੩॥
Har amriṯ baṇī gāvai. Sāḏẖā kī ḏẖūrī nāvai. Apunā nām āpe ḏī▫ā. Parabẖ karanhār rakẖ lī▫ā. ||3||
The devotee (gaavai = sings) remembers (amrit) the life-giving (baani = words) commands of (har-i) the Almighty and (naavai/nhaavai) bathes in (dhoori) dust of feet, i.e. humbly follows the example, of (saadha) the seekers.
The Almighty (aap-i) IT-self (deeaa = gives) imparts awareness of (apuna = own) IT’s (naam-u) virtues and commands – as guide; (prabh) the Almighty (karanhaar) who created also (rakh-i leeaa = keeps) protects. 3.
ਹਰਿ ਦਰਸਨ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥ ਇਹੁ ਪੂਰਨ ਬਿਮਲ ਬੀਚਾਰਾ ॥ ਕਰਿ ਕਿਰਪਾ ਅੰਤਰਜਾਮੀ ॥ ਦਾਸ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ॥੪॥੮॥੫੮॥
Har ḏarsan parān aḏẖārā. Ih pūran bimal bīcẖārā. Kar kirpā anṯarjāmī. Ḏās Nānak saraṇ su▫āmī. ||4||8||58||
(Darsan = philosophy) virtues and commands of (har-i) the Almighty are (support) the guide for leading (praan) life; (ih) this is (poora = perfect) the sublime and (bimal = unsoiled) immaculate (beechaara = thought) path to follow.
Please (kar-i kirpa) be kind o (antarjaami) knower of minds, i.e. keep us away from vices; (daas = servant) the humble fifth Nanak places himself (saran-i) in Your care o (suaami) Master. 4. 8. 58.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰਿ ਪੂਰੈ ਚਰਨੀ ਲਾਇਆ ॥ ਹਰਿ ਸੰਗਿ ਸਹਾਈ ਪਾਇਆ ॥ ਜਹ ਜਾਈਐ ਤਹਾ ਸੁਹੇਲੇ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਮੇਲੇ ॥੧॥
Soraṯẖ mėhlā 5. Gur pūrai cẖarnī lā▫i▫ā. Har sang sahā▫ī pā▫i▫ā. Jah jā▫ī▫ai ṯahā suhele. Kar kirpā parabẖ mele. ||1||
Composition of the fifth Guru in Raga Soratth. Once (gur-i) the guru, (poorai = perfect) the embodiment of the Almighty (laaiaa) attaches us to his (charni) feet, i.e. is kind to impart awareness of Divine virtues, we (paaia) find (har-i) the Almighty (sang-i) with us and (sahaaee) helping.
(Jah) wherever (jaaeeai = go) we may be, we feel (suheyley = comfortable) at peace, because the guru (kar-i kirpa) kindly (meyley) helps to experience the Almighty with us. 1.
ਹਰਿ ਗੁਣ ਗਾਵਹੁ ਸਦਾ ਸੁਭਾਈ ॥ ਮਨ ਚਿੰਦੇ ਸਗਲੇ ਫਲ ਪਾਵਹੁ ਜੀਅ ਕੈ ਸੰਗਿ ਸਹਾਈ ॥੧॥ ਰਹਾਉ ॥
Har guṇ gāvhu saḏā subẖā▫ī. Man cẖinḏe sagle fal pāvhu jī▫a kai sang sahā▫ī. ||1|| rahā▫o.
O seekers, (sadaa) ever (gaavhu = sing) recount (gun) virtues of the (har-i) the Almighty (subhai) with love.
You will (paavhu) obtain (phal-u = fruit) fulfillment of what (man) the mind (chindey) wishes, i.e. find the Almighty, who remains (sang-i) with (jeea) the soul (sahaaee) to help – here and in the hereafter. 1.
(Rahaau) dwell on this and contemplate.
ਨਾਰਾਇਣ ਪ੍ਰਾਣ ਅਧਾਰਾ ॥ ਹਮ ਸੰਤ ਜਨਾਂ ਰੇਨਾਰਾ ॥ ਪਤਿਤ ਪੁਨੀਤ ਕਰਿ ਲੀਨੇ ॥ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਜਸੁ ਦੀਨੇ ॥੨॥
Nārā▫iṇ parāṇ aḏẖārā. Ham sanṯ janāʼn renārā. Paṯiṯ punīṯ kar līne. Kar kirpā har jas ḏīne. ||2||
(Naaraain) the Almighty – manifesting as virtues and commands – is (adhaara = support) the guide for (praan) life; (ham) we should (reynaara = dust of feet) humbly follow the example of (sant janaa) the seekers.
This (kar-i leeney) makes (patit) the fallen ones (puneet) purified – by overcoming vices, and (kar-i kirpa) kindly (deeney = gives) imparts (har-i jas-u) Divine praise, i.e. awareness of Divine virtues to live by. 2.
ਪਾਰਬ੍ਰਹਮੁ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥ ਸਦ ਜੀਅ ਸੰਗਿ ਰਖਵਾਲਾ ॥ ਹਰਿ ਦਿਨੁ ਰੈਨਿ ਕੀਰਤਨੁ ਗਾਈਐ ॥ ਬਹੁੜਿ ਨ ਜੋਨੀ ਪਾਈਐ ॥੩॥
Pārbarahm kare parṯipālā. Saḏ jī▫a sang rakẖvālā. Har ḏin rain kīrṯan gā▫ī▫ai. Bahuṛ na jonī pā▫ī▫ai. ||3||
(Paarbrahm-u = Transcendent) the Supreme Being (karey pratipaala = nurtures) looks after and is (sad) ever (sang-i) with (jeea) the soul (rakhvaala = guard) to protect.
Those who (rain-i) night and (din-u) day, i. ever, (gaaeeai) sing (keertan-u) praises of (har-i) the Almighty, are not (paaeeai) put in (joni = in womb) rebirths (bahurr-i) again. 3.
ਜਿਸੁ ਦੇਵੈ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਰਸੁ ਤਿਨ ਹੀ ਜਾਤਾ ॥ ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਇਆ ॥ ਸੁਖੁ ਨਾਨਕ ਸਰਣੀ ਪਾਇਆ ॥੪॥੯॥੫੯॥
Jis ḏevai purakẖ biḏẖāṯā. Har ras ṯin hī jāṯā. Jamkankar neṛ na ā▫i▫ā. Sukẖ Nānak sarṇī pā▫i▫ā. ||4||9||59||
(Jis-u) one to whom (purakh-u) the all-pervasive (bidhaata) Creator (deyvai) gives, (tin hi) only that person (jaata = knows) experiences, (ras-u = taste) the pleasure of finding (har-i) the Almighty within.
(Jamkankar) the messenger of death does not (aaiaa) come (neyrr-i) near that person to keep away from the Almighty, and s/he (paaiaa) attains (sukh-u) comfort (sarni) in sanctuary of, i.e. being united with, the Almighty, says the fifth Nanak. 4. 9. 59.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰਿ ਪੂਰੈ ਕੀਤੀ ਪੂਰੀ ॥ ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੀ ॥ ਖੇਮ ਕੁਸਲ ਭਇਆ ਇਸਨਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਵਿਟਹੁ ਕੁਰਬਾਨਾ ॥੧॥
Soraṯẖ mėhlā 5. Gur pūrai kīṯī pūrī. Parabẖ rav rahi▫ā bẖarpūrī. Kẖem kusal bẖa▫i▫ā isnānā. Pārbarahm vitahu kurbānā. ||1||
Composition of the fifth Guru in Raga Soratth. (Gur-i) the guru, (poorai = perfect) the embodiment of the Almighty (poori keeti) fulfilled my wish; and I now see (prabh-u) the Master (rav-i rahiaa) pervading everywhere and (bharpoori) present in everyone – I see IT in my mind.
(Isnaana = bath) by practicing Divine virtues and commands – one overcomes vices (bhaiaa) resulting in (khem) happiness and (kusal) well-being of the soul; I (vittahu kurbaana = am sacrifice to) adore (paarbrahm) the Supreme Being for imparting the awareness of IT-self. 1.
ਗੁਰ ਕੇ ਚਰਨ ਕਵਲ ਰਿਦ ਧਾਰੇ ॥ ਬਿਘਨੁ ਨ ਲਾਗੈ ਤਿਲ ਕਾ ਕੋਈ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Gur ke cẖaran kaval riḏ ḏẖāre. Bigẖan na lāgai ṯil kā ko▫ī kāraj sagal savāre. ||1|| rahā▫o.
One who (dhaarey) keeps (kaval, charan) lotus feet (key) of the guru in (rid) mind, i.e. humbly follows the teachings of the guru.
(Sagal) all his/her (kaaraj = work) objectives are (savaar-e = transformed) are accomplished; (na koee = not any) not (til ka = like a sesame seed) the slightest (bighan-u) impediment (laagai) comes in the way – to finding the Master within. 1.
(Rahaau) dwell on this and contemplate.
ਮਿਲਿ ਸਾਧੂ ਦੁਰਮਤਿ ਖੋਏ ॥ ਪਤਿਤ ਪੁਨੀਤ ਸਭ ਹੋਏ ॥ ਰਾਮਦਾਸਿ ਸਰੋਵਰ ਨਾਤੇ ॥ ਸਭ ਲਾਥੇ ਪਾਪ ਕਮਾਤੇ ॥੨॥
Mil sāḏẖū ḏurmaṯ kẖo▫e. Paṯiṯ punīṯ sabẖ ho▫e. Rāmḏās sarovar nāṯe. Sabẖ lāthe pāp kamāṯe. ||2||
Those who (mil-i) find (saadhoo) the guru and follow his teachings to (khoey = lose) give up (durmat-i = evil counsel) vicious thoughts; (sabh) all those (patit) fallen prey to vices (puneet hoey) are purified this way.
Those who (naatey/nhaatey) bathe in (sarovar) the pool of (raamdaas-i) servants of the Almighty, i.e. participate in holy congregation; (sabh) all (paap) wrongdoings (kamaat-e) committed by them (laathey) are removed, i.e. they no longer act under the influence of vices. 2.
ਗੁਨ ਗੋਬਿੰਦ ਨਿਤ ਗਾਈਐ ॥ ਸਾਧਸੰਗਿ ਮਿਲਿ ਧਿਆਈਐ ॥ ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥ ਗੁਰੁ ਪੂਰਾ ਰਿਦੈ ਧਿਆਏ ॥੩॥
Gun gobinḏ niṯ gā▫ī▫ai. Sāḏẖsang mil ḏẖi▫ā▫ī▫ai. Man bāʼncẖẖaṯ fal pā▫e. Gur pūrā riḏai ḏẖi▫ā▫e. ||3||
We should (nit) ever (gaaeeai = sing) praise (gun) virtues of (gobind = master of universe) the Almighty, and (dhiaaeeai = pay attention) learn (mil-i) getting together (saadhsang-i) in holy congregation, to live by them.
One who (dhiaaey) pays attention to teachings of the guru, (poora = perfect) the embodiment of the Almighty (ridai) in mind, (paaey) attains (phal = fruit) fulfillment of objectives (baanchhat) wished in (man) the mind – to find the Master. 3.
ਗੁਰ ਗੋਪਾਲ ਆਨੰਦਾ ॥ ਜਪਿ ਜਪਿ ਜੀਵੈ ਪਰਮਾਨੰਦਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥ ਪ੍ਰਭ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਇਆ ॥੪॥੧੦॥੬੦॥
Gur gopāl ānanḏā. Jap jap jīvai parmānanḏā. Jan Nānak nām ḏẖi▫ā▫i▫ā. Parabẖ apnā biraḏ rakẖā▫i▫ā. ||4||10||60||
(Gur) the great (gopaal = sustainer of universe) Almighty is embodiment of (aananda) bliss; (jap-i jap-i) by ever remembering IT one (jeevai) lives in (pamaananda) in supreme bliss – experiences company of the Almighty within.
Says fifth Nanak: (Jan) the humble devotees (dhiaaia) pay attention to (naam-u) Divine virtues and commands – as guide for life; (prabh) the Master (rakhaia) maintains (apna) IT’s (birad-u) tradition – of accepting true seekers for union. 4. 10. 60.
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Note: The Shabad below describes the state of a wife separated from her husband due to ego. Taking this as metaphor, the situation is applied to the soul being separated from the Creator because of ego, and says the guru removes ego, and then the Master is found within.
ਰਾਗੁ ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਦਹ ਦਿਸ ਛਤ੍ਰ ਮੇਘ ਘਟਾ ਘਟ ਦਾਮਨਿ ਚਮਕਿ ਡਰਾਇਓ ॥ ਸੇਜ ਇਕੇਲੀ ਨੀਦ ਨਹੁ ਨੈਨਹ ਪਿਰੁ ਪਰਦੇਸਿ ਸਿਧਾਇਓ ॥੧॥
Rāg soraṯẖ mėhlā 5. Ḏah ḏis cẖẖaṯar megẖ gẖatā gẖat ḏāman cẖamak darā▫i▫o. Sej ikelī nīḏ nahu nainah pir parḏes siḏẖā▫i▫o. ||1||
Composition of the fifth Guru in Raga Soratth. The sky is (chhatr = umbrella) overcast with (ghattaa ghatt) dark (meygh) clouds (dah = ten, dis = directions) all over; and (daaman) the lightning (chamak-i) flash is (ddraaio) frightening.
The wife is (ikeyli) alone on (seyj) the bed and her (nainhu) eyes do not get (need) sleep because (pir-u) the husband (sidhaaio) has gone (pardeys-i) abroad, i.e. when the Almighty is forgotten and temptations assert themselves, one feels unsafe.
ਹੁਣਿ ਨਹੀ ਸੰਦੇਸਰੋ ਮਾਇਓ ॥ ਏਕ ਕੋਸਰੋ ਸਿਧਿ ਕਰਤ ਲਾਲੁ ਤਬ ਚਤੁਰ ਪਾਤਰੋ ਆਇਓ ॥ ਰਹਾਉ ॥
Huṇ nahī sanḏesaro mā▫i▫o. Ėk kosro siḏẖ karaṯ lāl ṯab cẖaṯur pāṯro ā▫i▫o. Rahā▫o.
(Hun-i) now there is no (sandeysro) message from the husband, o my (maaio) mother!
Earlier when (laal-u) the beloved (sidh-i karat) traveled (eyk) one (kosro) mile, (tab) then (aaio = came) I used to receive (chatur) four (paatro) letters, i.e. the Almighty Master used to be in my mind all the time – but is not so because of my ego.
(Rahaau) dwell on this and contemplate.
ਕਿਉ ਬਿਸਰੈ ਇਹੁ ਲਾਲੁ ਪਿਆਰੋ ਸਰਬ ਗੁਣਾ ਸੁਖਦਾਇਓ ॥ ਮੰਦਰਿ ਚਰਿ ਕੈ ਪੰਥੁ ਨਿਹਾਰਉ ਨੈਨ ਨੀਰਿ ਭਰਿ ਆਇਓ ॥੨॥
Ki▫o bisrai ih lāl pi▫āro sarab guṇā sukẖ▫ḏā▫i▫o. Manḏar cẖar kai panth nihāra▫o nain nīr bẖar ā▫i▫o. ||2||
(Kio) how can (bisrai = forgotten) I ever forget (ih-u) this ((laal-u, piaaro) beloved Almighty who is has (sarab) all (gunaa) virtues and (sukhdaaio = giver or comfort) is the source of solace.
I (char-i/charr-i kai) climb (mandar-i) the house and (nihaaro) see (panth-u) the path on which IT could come – but not finding IT – (nain) the eyes (bhar-i aaio) are filled (neer-i = water) with tears, i.e. I search for the Master outside but do not find, and feel sad. 2.
ਹਉ ਹਉ ਭੀਤਿ ਭਇਓ ਹੈ ਬੀਚੋ ਸੁਨਤ ਦੇਸਿ ਨਿਕਟਾਇਓ ॥ ਭਾਂਭੀਰੀ ਕੇ ਪਾਤ ਪਰਦੋ ਬਿਨੁ ਪੇਖੇ ਦੂਰਾਇਓ ॥੩॥
Ha▫o ha▫o bẖīṯ bẖa▫i▫o hai bīcẖo sunaṯ ḏes niktā▫i▫o. Bẖāʼnbẖīrī ke pāṯ parḏo bin pekẖe ḏūrā▫i▫o. ||3||
I realize that (bhaio) there is (bheet-i = wall) an obstacle of (hau hau) continuous ego to be with IT; otherwise I (sunat) hear that IT is (nikattaaio) in nearby (deys-i) country, i.e. within me.
That obstacle is (pardo) a curtain as thin as (paat) wings of (bhaambheeri) a butterfly but (bin-u) without (peykhey) looking, IT seems (dooraaio) far, i.e. the Almighty is within but the soul is oblivious because of ego it does not experience IT’s presence. 3.
ਭਇਓ ਕਿਰਪਾਲੁ ਸਰਬ ਕੋ ਠਾਕੁਰੁ ਸਗਰੋ ਦੂਖੁ ਮਿਟਾਇਓ ॥ ਕਹੁ ਨਾਨਕ ਹਉਮੈ ਭੀਤਿ ਗੁਰਿ ਖੋਈ ਤਉ ਦਇਆਰੁ ਬੀਠਲੋ ਪਾਇਓ ॥੪॥
Bẖa▫i▫o kirpāl sarab ko ṯẖākur sagro ḏūkẖ mitā▫i▫o. Kaho Nānak ha▫umai bẖīṯ gur kẖo▫ī ṯa▫o ḏa▫i▫ār bīṯẖlo pā▫i▫o. ||4||
When the Almighty, (tthaakur-u) Master (ko) of (sarab) all, (bhaio) is (kirpaal-u) gracious – IT reveals IT-self and – (sagro/sagal) all (dookh) distress due to separation (mittiao) is ended.
(Kahu) says the fifth Nanak: When (gur-i) the guru (khoi = causes to lose) removes (bheet-i) the wall of (haumai) ego – with his teachings – (tau) then (daiaar-u/daiaal = compassionate) the gracious (beetthlo) Master (paaio) is found within. 4.
ਸਭੁ ਰਹਿਓ ਅੰਦੇਸਰੋ ਮਾਇਓ ॥ ਜੋ ਚਾਹਤ ਸੋ ਗੁਰੂ ਮਿਲਾਇਓ ॥ ਸਰਬ ਗੁਨਾ ਨਿਧਿ ਰਾਇਓ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧੧॥੬੧॥
Sabẖ rahi▫o anḏesro mā▫i▫o. Jo cẖāhaṯ so gurū milā▫i▫o. Sarab gunā niḏẖ rā▫i▫o. Rahā▫o ḏūjā. ||11||61||
Then (sabh-u) all (andeysro) anxieties (rahio) are gone; the guru (milaaio) enabled to receive (jo) what I (chaahat) wanted,
And that is to find (raaio) the Sovereign King, the Master of (sarab) all (gunaa) virtues,
(Rahaau dooja = second pause) reply to the first pause to dwell. – The first pause said there was fear in absence of the Master and now when the Master is found, there is no fear. 11. 61
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Note: The Shabad below is in the form of a submission to the Almighty, wherein the mortal accepts his/her weaknesses and submits the self to Divine care. The Almighty looks after him/her like a parent looks after the child, reprimanding for the faults committed, and guiding. The Almighty does this by enabling to find the guru and follow his teachings.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗਈ ਬਹੋੜੁ ਬੰਦੀ ਛੋੜੁ ਨਿਰੰਕਾਰੁ ਦੁਖਦਾਰੀ ॥ ਕਰਮੁ ਨ ਜਾਣਾ ਧਰਮੁ ਨ ਜਾਣਾ ਲੋਭੀ ਮਾਇਆਧਾਰੀ ॥ ਨਾਮੁ ਪਰਿਓ ਭਗਤੁ ਗੋਵਿੰਦ ਕਾ ਇਹ ਰਾਖਹੁ ਪੈਜ ਤੁਮਾਰੀ ॥੧॥
Soraṯẖ mėhlā 5. Ga▫ī bahoṛ banḏī cẖẖoṛ nirankār ḏukẖ▫ḏārī. Karam na jāṇā ḏẖaram na jāṇā lobẖī mā▫i▫āḏẖārī. Nām pari▫o bẖagaṯ govinḏ kā ih rākẖo paij ṯumārī. ||1||
Composition of the fifth Guru in Raga Soratth: O Almighty, You (bahorr-u) restore (gaee = gone) what has been lost, i.e. reform those fallen to vices; You (chhorr-u) release the creatures from (bandi) bondage to vices; You (dukh-daari) are the destroyer of distress resulting from transgressions, o (nirankar-u) Formless Master.
I do not (jaana) know (karam-u = deed) how to be free of vices and am (na jaana) not aware of (dharam-u) my duties; I am (lobhi) greedy and (dhaari = holder of) attached to (maaia) the world-play – of relations, wealth, status, pleasures, rivalries and so on – and have become oblivious of Your Hukam/commands.
But I have been (pario) given (naam) name, i.e. I am called, (bhagat-u) a devotee of You (govind) the Master of universe; please save me from vices to (raakhahu) protect (tumaari) Your (ih = this) own (paij = honour) reputation. 1.
ਹਰਿ ਜੀਉ ਨਿਮਾਣਿਆ ਤੂ ਮਾਣੁ ॥ ਨਿਚੀਜਿਆ ਚੀਜ ਕਰੇ ਮੇਰਾ ਗੋਵਿੰਦੁ ਤੇਰੀ ਕੁਦਰਤਿ ਕਉ ਕੁਰਬਾਣੁ ॥ ਰਹਾਉ ॥
Har jī▫o nimāṇi▫ā ṯū māṇ. Nicẖīji▫ā cẖīj kare merā govinḏ ṯerī kuḏraṯ ka▫o kurbāṇ. Rahā▫o.
O (jeeo) revered (har-i) Almighty, (too) You give (maan-u) honor to (nimaania = honorless) those who have no strengths of their own and for whom no one cares, but then place themselves in Your care and obedience.
You, (meyra) my (govind-u) Master, make (nicheejiaa = who are nothing) the worthless (cheej = something) worthy; I (kau kurbaan-u = am sacrifice to) adore (teyri) Your (kudrat-i) powers.
(Rahaau) dwell on this and contemplate.
ਜੈਸਾ ਬਾਲਕੁ ਭਾਇ ਸੁਭਾਈ ਲਖ ਅਪਰਾਧ ਕਮਾਵੈ ॥ ਕਰਿ ਉਪਦੇਸੁ ਝਿੜਕੇ ਬਹੁ ਭਾਤੀ ਬਹੁੜਿ ਪਿਤਾ ਗਲਿ ਲਾਵੈ ॥ ਪਿਛਲੇ ਅਉਗੁਣ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਆਗੈ ਮਾਰਗਿ ਪਾਵੈ ॥੨॥
Jaisā bālak bẖā▫e subẖā▫ī lakẖ aprāḏẖ kamāvai. Kar upḏes jẖiṛke baho bẖāṯī bahuṛ piṯā gal lāvai. Picẖẖle a▫oguṇ bakẖas la▫e parabẖ āgai mārag pāvai. ||2||
(Jaisa) like (baalak-u) a child (kamaavai) commits (lakh = hundred thousand) numerous (apraadh) faults because of (bhaaey) love/pampering and childish (subhaaey) nature;
(Pitaa) the father (kar-i updeys-u) instructs and (jhirrkey) reprimands in (bah-u) many (bhaati) ways, but (bahurr-i) then (laavai = touches, gal-i = throat with throat) embraces him/her – forgives and guides.
Similarly, (prabh-u) the Almighty (bakhas-i laey) forgives (pichhley) past (augun) faults and (paavai) puts the seeker – who places the self in IT’s care and obedience – on the right (maarag-i) track (aagai) ahead – by making him/her aware of shortcomings and imparting awareness of Naam, i.e. motivating to emulate Divine virtues and obey Divine commands – the Divine/cosmic laws. 2.
ਹਰਿ ਅੰਤਰਜਾਮੀ ਸਭ ਬਿਧਿ ਜਾਣੈ ਤਾ ਕਿਸੁ ਪਹਿ ਆਖਿ ਸੁਣਾਈਐ ॥ ਕਹਣੈ ਕਥਨਿ ਨ ਭੀਜੈ ਗੋਬਿੰਦੁ ਹਰਿ ਭਾਵੈ ਪੈਜ ਰਖਾਈਐ ॥ ਅਵਰ ਓਟ ਮੈ ਸਗਲੀ ਦੇਖੀ ਇਕ ਤੇਰੀ ਓਟ ਰਹਾਈਐ ॥੩॥
Har anṯarjāmī sabẖ biḏẖ jāṇai ṯā kis pėh ākẖ suṇā▫ī▫ai. Kahṇai kathan na bẖījai gobinḏ har bẖāvai paij rakẖā▫ī▫ai. Avar ot mai saglī ḏekẖī ik ṯerī ot rahā▫ī▫ai. ||3||
(Har-i) the Almighty (antarjaami) is aware of all minds and (jaanai) knows (bidh-i) the state of (sabh) all creatures; (ta) then (pah-i) to (kis-u) whom do we (aakh-i sunaaeeai) tell – our state – they are lesser beings.
(Gobind-u) the Master of universe is not (bheejai = rinsed) appeased (kahnai kathan-i = saying) by mere words; (har-i) the Almighty (rakhaaeeai) protects (paij) the honor of those IT (bhaavai) is pleased with, i.e. is gracious to those who obey Divine commands.
I have (deykhi = seen) tried (avar) other (ott) protections – they are transitory – (teyri) Your (ott) protection (ik = one) alone is (rahaaeeai) lasting – here and in the hereafter. 3.
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ਹੋਇ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਆਪੇ ਸੁਣੈ ਬੇਨੰਤੀ ॥ ਪੂਰਾ ਸਤਗੁਰੁ ਮੇਲਿ ਮਿਲਾਵੈ ਸਭ ਚੂਕੈ ਮਨ ਕੀ ਚਿੰਤੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਵਖਦੁ ਮੁਖਿ ਪਾਇਆ ਜਨ ਨਾਨਕ ਸੁਖਿ ਵਸੰਤੀ ॥੪॥੧੨॥੬੨॥
Ho▫e ḏa▫i▫āl kirpāl parabẖ ṯẖākur āpe suṇai benanṯī. Pūrā saṯgur mel milāvai sabẖ cẖūkai man kī cẖinṯī. Har har nām avkẖaḏ mukẖ pā▫i▫ā jan Nānak sukẖ vasanṯī. ||4||12||62||
(Kirpaal-u) the kind (prabh-u) Almighty (tthaakur-u) Master (hoey) is (daiaal = compassionate) gracious, (sunai) listens to (beynanti) the entreaties (aapey) on IT’s own, i.e. knows all problems, being knower of all minds.
IT (milaavai) leads the seeker to (meyl-i) meet (satgur-u) the true guru, (poora = perfect) the embodiment of the Almighty, with whose teachings (sabh) all (chinti) anxieties (ki) of (man) the mind – caused by separation from the Almighty – (chookai) end.
The guru (paaiaa = puts) administers (avkhad-u) the medicine of (har-i = removes vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands in (mukh-i) in the mouth – causes to remember and obey them; then the soul – does not transgress and – (vasanti) lives (sukh-i) in peace, says (jan = servant) humble fifth Nanak. 4. 12. 62.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਪ੍ਰਭ ਭਏ ਅਨੰਦਾ ਦੁਖ ਕਲੇਸ ਸਭਿ ਨਾਠੇ ॥ ਗੁਨ ਗਾਵਤ ਧਿਆਵਤ ਪ੍ਰਭੁ ਅਪਨਾ ਕਾਰਜ ਸਗਲੇ ਸਾਂਠੇ ॥੧॥
Soraṯẖ mėhlā 5. Simar simar parabẖ bẖa▫e ananḏā ḏukẖ kales sabẖ nāṯẖe. Gun gāvaṯ ḏẖi▫āvaṯ parabẖ apnā kāraj sagle sāʼnṯẖe. ||1||
Composition of the fifth Guru in Raga Soratth. Those who (simar-i simar-i = keep in mind) practice virtues and commands of (prabh) the Almighty, (bhaey) remain (ananda) happy as (sabh) all (dukh) distress – pangs of separation from the Master – and (kaleys) strife – of fighting with vices in the mind – (naatthey = run) are obviated.
(Sagley) all (kaaraj = work) things i.e. the pain of separation and fighting vices, (saantthey) are fixed by (gaavat = singing) praising and (dhiaavat) paying attention to (gun) virtues of the Almighty (prabh-u) Master (apna = own) of all. 1.
ਜਗਜੀਵਨ ਨਾਮੁ ਤੁਮਾਰਾ ॥ ਗੁਰ ਪੂਰੇ ਦੀਓ ਉਪਦੇਸਾ ਜਪਿ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰਾ ॥ ਰਹਾਉ ॥
Jagjīvan nām ṯumārā. Gur pūre ḏī▫o upḏesā jap bẖa▫ojal pār uṯārā. Rahā▫o.
(Tumaara) Your (naam-u) virtues and commands are (jag-jeevan) life of the creatures, i.e. guide for them.
The guru, (poorey) the embodiment of the Almighty (deeo updeysa) teaches that (jap-i) remembrance and practice of Naam (paar-i utaara = lands on the far bank) takes the soul across (bhaujal-u) the world-ocean – helps overcome vices and unites with the Master.
(Rahaau) dwell on this and contemplate.
ਤੂਹੈ ਮੰਤ੍ਰੀ ਸੁਨਹਿ ਪ੍ਰਭ ਤੂਹੈ ਸਭੁ ਕਿਛੁ ਕਰਣੈਹਾਰਾ ॥ ਤੂ ਆਪੇ ਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਕਿਆ ਇਹੁ ਜੰਤੁ ਵਿਚਾਰਾ ॥੨॥
Ŧūhai manṯrī sunėh parabẖ ṯūhai sabẖ kicẖẖ karnaihārā. Ŧū āpe ḏāṯā āpe bẖugṯā ki▫ā ih janṯ vicẖārā. ||2||
O (prabh) Almighty, (toohai) You are Yourself (mantri = minister) the advisor and Yourself (sunah-i) listen to requests, as well as (karanaihaara) do (sabh-u) every (kichh-u) thing – the ultimate authority.
(Too) You are (aapey) Yourself (daata = giver) the provider as well as (bhugta) the consumer – being in the creatures; (kia) what can (ihu) this (vichaara) helpless (jant-u) creature do? – has no capability. 2.
ਕਿਆ ਗੁਣ ਤੇਰੇ ਆਖਿ ਵਖਾਣੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਪੇਖਿ ਪੇਖਿ ਜੀਵੈ ਪ੍ਰਭੁ ਅਪਨਾ ਅਚਰਜੁ ਤੁਮਹਿ ਵਡਾਈ ॥੩॥
Ki▫ā guṇ ṯere ākẖ vakẖāṇī kīmaṯ kahaṇ na jā▫ī. Pekẖ pekẖ jīvai parabẖ apnā acẖraj ṯumėh vadā▫ī. ||3||
It is (na jaaee) not possible to (kahn-u = say) describe Your (keemat-i = price) worth; (kiaa) what all (gun) virtues of Yours can I (aakh-i vakhaani) talk of.
Your (vaddaaee = greatness) powers are (achraj) awe-inspiring; this servant (jeevai) is enlivened (peykh-i peykh-i) seeing Your play, o (prabh-u) Master (apna) of all. 3.
ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਆਪਿ ਪ੍ਰਭ ਸ੍ਵਾਮੀ ਪਤਿ ਮਤਿ ਕੀਨੀ ਪੂਰੀ ॥ ਸਦਾ ਸਦਾ ਨਾਨਕ ਬਲਿਹਾਰੀ ਬਾਛਉ ਸੰਤਾ ਧੂਰੀ ॥੪॥੧੩॥੬੩॥
Ḏẖār anūgrahu āp parabẖ savāmī paṯ maṯ kīnī pūrī. Saḏā saḏā Nānak balihārī bācẖẖa▫o sanṯā ḏẖūrī. ||4||13||63||
(Prabh) the Almighty (suaami) Master (dhaar-i anugrah-u) is kind and (keeni) imparts (poori) full (mat-i) understanding – of IT’s virtues and commands – (aap-i = self) on IT’s own, and then preserves (pat-i) honor i.e. accepts for union those IT is pleased with.
I (sadaa sadaa) for ever (balihaari = am sacrifice) adore the Master and (baachhau) seek (dhoori) dust of the feet, i.e. follow the example, of (santaa) the seekers, says the fifth Nanak. 4. 13. 63.
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ਸੋਰਠਿ ਮਃ ੫ ॥ ਗੁਰੁ ਪੂਰਾ ਨਮਸਕਾਰੇ ॥ ਪ੍ਰਭਿ ਸਭੇ ਕਾਜ ਸਵਾਰੇ ॥ ਹਰਿ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰੀ ॥ ਪ੍ਰਭ ਪੂਰਨ ਪੈਜ ਸਵਾਰੀ ॥੧॥
Soraṯẖ mėhlā 5. Gur pūrā namaskāre. Parabẖ sabẖe kāj savāre. Har apṇī kirpā ḏẖārī. Parabẖ pūran paij savārī. ||1||
Composition of the fifth Guru in Raga Soratth. One who (namaskaar-e) pays obeisance to (gur-u poora) perfect Guru – the Almighty, i.e. practices Divine virtues and commands; (prabh-i) the Master (savaarey = transforms) makes (sabhey) all (kaaj = work) things.
The Almighty (dhaari) bestows (apni = own) IT’s (kirpa) kindness; and (pooran) fully (savaari = makes favorable) preserves his/her (paij) honor – accepts with honor. 1.
ਅਪਨੇ ਦਾਸ ਕੋ ਭਇਓ ਸਹਾਈ ॥ ਸਗਲ ਮਨੋਰਥ ਕੀਨੇ ਕਰਤੈ ਊਣੀ ਬਾਤ ਨ ਕਾਈ ॥ ਰਹਾਉ ॥
Apne ḏās ko bẖa▫i▫o sahā▫ī. Sagal manorath kīne karṯai ūṇī bāṯ na kā▫ī. Rahā▫o.
The Almighty (bhaio) is (sahaaee = helpful) gracious (ko) to (apney = own) IT’s (daas) servants – those who obey Divine commands.
(Kartai) the Creator (keeney = does) fulfills (sagal) all (maorath) wishes and (na kaaee) nothing is left (ooni = incomplete) wanting.
(Rahaau) dwell on this and contemplate.
ਕਰਤੈ ਪੁਰਖਿ ਤਾਲੁ ਦਿਵਾਇਆ ॥ ਪਿਛੈ ਲਗਿ ਚਲੀ ਮਾਇਆ ॥ ਤੋਟਿ ਨ ਕਤਹੂ ਆਵੈ ॥ ਮੇਰੇ ਪੂਰੇ ਸਤਗੁਰ ਭਾਵੈ ॥੨॥
Karṯai purakẖ ṯāl ḏivā▫i▫ā. Picẖẖai lag cẖalī mā▫i▫ā. Ŧot na kaṯhū āvai. Mere pūre saṯgur bẖāvai. ||2||
(Kartai purakh-i) the Creator (divaaia = arranges to be given) imparts (taal-u = pool) treasure/wealth of Divine virtues to IT’s devotees. Then (maaia) the world-play, i.e. everyone (lag-i chali) follows (pichhai) behind
There is no (tott-i) shortage (kat-hu = anywhere) of anything; (poor-e satigur = perfect satguru) the Almighty (bhaavai) likes that way. 2.
ਸਿਮਰਿ ਸਿਮਰਿ ਦਇਆਲਾ ॥ ਸਭਿ ਜੀਅ ਭਏ ਕਿਰਪਾਲਾ ॥ ਜੈ ਜੈ ਕਾਰੁ ਗੁਸਾਈ ॥ ਜਿਨਿ ਪੂਰੀ ਬਣਤ ਬਣਾਈ ॥੩॥
Simar simar ḏa▫i▫ālā. Sabẖ jī▫a bẖa▫e kirpālā. Jai jai kār gusā▫ī. Jin pūrī baṇaṯ baṇā▫ī. ||3||
Those who (simar-i simar-i) ever remember (daiaala) the compassionate Master, IT is (kirpaala) kind to (sabh-i) all such (jeea) creatures.
(Jai jaikar) glory to (gusaaee) the Master of the universe who (banaaee) makes (banat) arrangements (poori = fully) for everything. 3.
ਤੂ ਭਾਰੋ ਸੁਆਮੀ ਮੋਰਾ ॥ ਇਹੁ ਪੁੰਨੁ ਪਦਾਰਥੁ ਤੇਰਾ ॥ ਜਨ ਨਾਨਕ ਏਕੁ ਧਿਆਇਆ ॥ ਸਰਬ ਫਲਾ ਪੁੰਨੁ ਪਾਇਆ ॥੪॥੧੪॥੬੪॥
Ŧū bẖāro su▫āmī morā. Ih punn paḏārath ṯerā. Jan Nānak ek ḏẖi▫ā▫i▫ā. Sarab falā punn pā▫i▫ā. ||4||14||64||
O Almighty, (too) You are (bhaaro = heavy/powerful) the Omnipotent (suaami) Master (m-era = my) of all.
(Ih-u) this (pumn-u) virtuous (padaarath) gift – of acknowledging You – is (teyra = yours) given by You.
Says (jan) the humble fifth Nanak: One who (dhiaaia) pays attention to virtues and commands of (eyk) the One Master, receives (phalaa) the fruit of finding the Master, for which people perform (sarab) all types of (pumn-u) ritual deeds . 4. 14. 64.
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