SGGS p 718, Ttoddi Naamdev Ji Shabads 1-3.

 

ਟੋਡੀ ਬਾਣੀ ਭਗਤਾਂ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī baṇī bẖagṯāʼn kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (bhagtaa’n = devotees) the saints.  Invoking the One all-pervasive Creator who is known with the true guru’s grace/guidance.

 

Note: We hear people saying s/he has seen God. But God is not a physical entity present at one place at a time. In this Shabad Bhagat Namdev Ji advises people not to engage in such talk but try and experience God’s presence within and without.

 

ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥ ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥

Ko▫ī bolai nirvā ko▫ī bolai ḏūr.  Jal kī mācẖẖulī cẖarai kẖajūr. ||1||

 

(Koee) someone (bolai) says the Almighty is (neyrai) near and someone else says IT is (door-i) far.

It is like saying s/he has seen the Almighty and is like saying s/he has seen (maachhuli) the fish of (jal) water (charai) climbing (khajoor-i) on a palm tree, i.e. it is impossible to say where the Almighty is. 1.

 

ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Kāʼn▫e re bakbāḏ lā▫i▫o.  Jin har pā▫i▫o ṯinėh cẖẖapā▫i▫o. ||1|| rahā▫o.

 

 (Rey) o human being, (kaaey’n) why do you (laaio) indulge in (bakbaad) frivolous talk; anyone (jin-i) who (paaio) has found (har-i) the Almighty, (tinah-i) that person (chapaaio = hidden) keeps that to him/her-self.

(Rahaau) dwell on this and contemplate.

 

ਪੰਡਿਤੁ ਹੋਇ ਕੈ ਬੇਦੁ ਬਖਾਨੈ ॥ ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ ਜਾਨੈ ॥੨॥੧॥

Pandiṯ ho▫e kai beḏ bakẖānai.  Mūrakẖ nāmḏe▫o rāmėh jānai. ||2||1||

 

One who (hoey kai) becomes (pandit) learned (bakhaanai) quotes (beyd-u) the Veda, i.e. displays scriptural knowledge.

But I Naamdeo am (moorakh = foolish) a simple man and only (jaanai) know that the Almighty is (raamah) all-pervasive, i.e. is present everywhere, i.e. near and far. 1.

 

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ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥ ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥

Ka▫un ko kalank rahi▫o rām nām leṯ hī.  Paṯiṯ paviṯ bẖa▫e rām kahaṯ hī. ||1|| rahā▫o.

 

(Kaun ko = which?) no (kalank-u = blemish) vices (rahio) can remain in after (l-et = uttering) having in mind and practicing (naam-u) virtues and commands of (raam) the all-pervasive Master.

(Patit) those fallen to vices (bha-e = become, pavit = pure) are purified (hi) as soon as one (kahat = uttering) practices virtues of Raam. 1.

(Rahaau) dwell on this and contemplate.

ਰਾਮ ਸੰਗਿ ਨਾਮਦੇਵ ਜਨ ਕਉ ਪ੍ਰਤਗਿਆ ਆਈ ॥ ਏਕਾਦਸੀ ਬ੍ਰਤੁ ਰਹੈ ਕਾਹੇ ਕਉ ਤੀਰਥ ਜਾੲ​‍ਂ​‍ੀ ॥੧॥

Rām sang Nāmḏev jan ka▫o parṯagi▫ā ā▫ī.  Ėkāḏasī baraṯ rahai kāhe ka▫o ṯirath jā▫īʼn. ||1||

 

(Sang-i= with) being in company, i.e. remembrance of (raam) the all-pervasive Master, this (prtagiaa aaee) pledge came (kau) to the mind of (jan) humble Namdev.

(Rahai) let people observe (brat-u) fast on (ekaadsi) the eleventh day of the lunar cycle be, but I do not need to that; and (kaahey) what (kau) for should I, i.e. there is no need to, (jaaee’n) go on (teerath) pilgrimages. 1.

 

ਭਨਤਿ ਨਾਮਦੇਉ ਸੁਕ੍ਰਿਤ ਸੁਮਤਿ ਭਏ ॥ ਗੁਰਮਤਿ ਰਾਮੁ ਕਹਿ ਕੋ ਕੋ ਨ ਬੈਕੁੰਠਿ ਗਏ ॥੨॥੨॥

Bẖanaṯ nāmḏe▫o sukariṯ sumaṯ bẖa▫e.  Gurmaṯ rām kahi ko ko na baikunṯẖ ga▫e. ||2||2||

 

(Bhanat-i) says Naamdeo: (Sumat-i) with good sense now I (bha-e) have become doer of (sukrit) of good deeds, i.e. live by Divine virtues and commands.

(Ko ko) who out of those who (kah-i) uttered Raam have not, i.e. all of them have, (ga-e) gone (baikuntth-i) to heaven, i.e. united with the Creator. 2. 2.

 

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ਤੀਨਿ ਛੰਦੇ ਖੇਲੁ ਆਛੈ ॥੧॥ ਰਹਾਉ ॥

Ŧīn cẖẖanḏe kẖel ācẖẖai. ||1|| rahā▫o.

 

In each (chhandey) stanza in this composition there (aachhai) is (kheyl-u) play of, i.e. shows connection with, (teen-i) three things – similarly the devotees are identified by their devotion to the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੁੰਭਾਰ ਕੇ ਘਰ ਹਾਂਡੀ ਆਛੈ ਰਾਜਾ ਕੇ ਘਰ ਸਾਂਡੀ ਗੋ ॥ ਬਾਮਨ ਕੇ ਘਰ ਰਾਂਡੀ ਆਛੈ ਰਾਂਡੀ ਸਾਂਡੀ ਹਾਂਡੀ ਗੋ ॥੧॥

Kumbẖār ke gẖar hāʼndī ācẖẖai rājā ke gẖar sāʼndī go.  Bāman ke gẖar rāʼndī ācẖẖai rāʼndī sāʼndī hāʼndī go. ||1||

 

There (aachhai) are (haanddi) pots (ghar) in the house of (kumbhaar) the potter and royal signs like (saanddi = she-elephant) elephants (go) are in (ghar = house) possession of (raaja) the king.

There are (raanddi) astrological documents in the house of (baaman) Brahmin; astrological papers, elephants and pots are their identities. 1.

 

ਬਾਣੀਏ ਕੇ ਘਰ ਹੀਂਗੁ ਆਛੈ ਭੈਸਰ ਮਾਥੈ ਸੀਂਗੁ ਗੋ ॥ ਦੇਵਲ ਮਧੇ ਲੀਗੁ ਆਛੈ ਲੀਗੁ ਸੀਗੁ ਹੀਗੁ ਗੋ ॥੨॥

Bāṇī▫e ke gẖar hīʼng ācẖẖai bẖaisar māthai sīʼng go.  Ḏeval maḏẖe līg ācẖẖai līg sīg hīg go. ||2||

 

(Baanee-ey) a grocer’s (ghar = house) shop has (heeng = item of household need) provisions; there (go) are (see-ng) horns (maathai) on the head of (bhaisar) the buffalo.

There (go) is (leeg-u/ling) Shiva’s Lingam (madhey) in (deyval) a temple; Shiv Lingam, horns and provisions are associated with these three. 2.

 

ਤੇਲੀ ਕੈ ਘਰ ਤੇਲੁ ਆਛੈ ਜੰਗਲ ਮਧੇ ਬੇਲ ਗੋ ॥ ਮਾਲੀ ਕੇ ਘਰ ਕੇਲ ਆਛੈ ਕੇਲ ਬੇਲ ਤੇਲ ਗੋ ॥੩॥
Ŧelī kai gẖar ṯel ācẖẖai jangal maḏẖe bel go.  Mālī ke gẖar kel ācẖẖai kel bel ṯel go. ||3||

 

There (aachhai) is (teyl-u) oil in (ghar) the house (kai) of (teyli) the oilman; there (go) is (beyl = creepers) vegetation (madhey) in the jungle.

There (aachhai) are (keyl = bananas) fruits (ghar = house) the garden maintained by (maali) the gardener; these three are identified by fruits, vegetation and oil. 3. 

 

ਸੰਤਾਂ ਮਧੇ ਗੋਬਿੰਦੁ ਆਛੈ ਗੋਕਲ ਮਧੇ ਸਿਆਮ ਗੋ ॥ ਨਾਮੇ ਮਧੇ ਰਾਮੁ ਆਛੈ ਰਾਮ ਸਿਆਮ ਗੋਬਿੰਦ ਗੋ ॥੪॥੩॥
Sanṯāʼn maḏẖe gobinḏ ācẖẖai gokal maḏẖe si▫ām go.  Nāme maḏẖe rām ācẖẖai rām si▫ām gobinḏ go. ||4||3||

 

There (aachhai) is (gobind-u) the Master of the universe (madhey = inside) in the minds of (santaa’n) the saints, and (siaam) Krishna (go) is considered present (madhey) in (gokal) the place of the cows.

There (aachai) is (raam-u) the all-pervasive Master (madhey) in the mind (naamey) of Namdev; these three are identified with Raam, Siaam and Gobind. 4. 3.

 

SGGS pp 716-718, Ttoddi M: 5 and 9, Shabads 20-31.

 

ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੫ ਦੁਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 5 ḏupḏe   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Ttoddi, (dupadey) with two stanzas each, (ghar-u 5) to be sung to the fifth beat.  Invoking the One all-pervasive Creator who is known with the true guru’s grace.

 

ਐਸੋ ਗੁਨੁ ਮੇਰੋ ਪ੍ਰਭ ਜੀ ਕੀਨ ॥ ਪੰਚ ਦੋਖ ਅਰੁ ਅਹੰ ਰੋਗ ਇਹ ਤਨ ਤੇ ਸਗਲ ਦੂਰਿ ਕੀਨ ॥ ਰਹਾਉ ॥

Aiso gun mero parabẖ jī kīn.  Pancẖ ḏokẖ ar ahaʼn rog ih ṯan ṯe sagal ḏūr kīn. Rahā▫o.

 

(Meyro) my (ji) revered (prabh) Almighty Master has (keen = done) imparted (aiso) such (gun-u) a virtue, that I have been able to (keen = made, door = far) drive away (sagal) all (panch) the five (dokh) faults – of lust, wrath, greed, attachment to the world-play and vanity, (ar) and (rog = disease) the affliction of (aha’n) ego.

(Rahaau) dwell on this and contemplate.

 

ਬੰਧਨ ਤੋਰਿ ਛੋਰਿ ਬਿਖਿਆ ਤੇ ਗੁਰ ਕੋ ਸਬਦੁ ਮੇਰੈ ਹੀਅਰੈ ਦੀਨ ॥ ਰੂਪੁ ਅਨਰੂਪੁ ਮੋਰੋ ਕਛੁ ਨ ਬੀਚਾਰਿਓ ਪ੍ਰੇਮ ਗਹਿਓ ਮੋਹਿ ਹਰਿ ਰੰਗ ਭੀਨ ॥੧॥

Banḏẖan ṯor cẖẖor bikẖi▫ā ṯe gur ko sabaḏ merai hī▫arai ḏīn. Rūp anrūp moro kacẖẖ na bīcẖāri▫o parem gahi▫o mohi har rang bẖīn. ||1||

 

IT (deen) imparted (sabad = word) IT’s commands (ko = of) through the guru to (meyrai) my (heearai) mind by which I have (tor-i/torr-i) broken (bandhan = bond) attachment to (bikhiaa) vices and (chhor-i) freed myself (tey) from them.

The Almighty did not (beechaario) consider (meyro) my (roop) good looks or (anroop) bad looks, i.e. my virtues or faults, when I entreated, but graciously (bheen = drenched) imbued (moh-i) me with (har-i = Almighty) IT’s virtues and (gahio = held) accepted me with (preym) love. 1.

 

ਪੇਖਿਓ ਲਾਲਨੁ ਪਾਟ ਬੀਚ ਖੋਏ ਅਨਦ ਚਿਤਾ ਹਰਖੇ ਪਤੀਨ ॥ ਤਿਸ ਹੀ ਕੋ ਗ੍ਰਿਹੁ ਸੋਈ ਪ੍ਰਭੁ ਨਾਨਕ ਸੋ ਠਾਕੁਰੁ ਤਿਸ ਹੀ ਕੋ ਧੀਨ ॥੨॥੧॥੨੦॥

Pekẖi▫o lālan pāt bīcẖ kẖo▫e anaḏ cẖiṯā harkẖe paṯīn.  Ŧis hī ko garihu so▫ī parabẖ Nānak so ṯẖākur ṯis hī ko ḏẖīn. ||2||1||20||

 

(Paatt = curtain) the separation (beech) between us (khoey = lost) has been removed I (peykhio) see (laalan-u) the Beloved; and enjoy (anand) bliss, (harkhey) joy and (pateen) satisfaction (chita) in mind.

Now (grih-u = home) the mind (ko = of) belongs (hi) only to (tis) IT and (soee) That alone is my (prabh-u) Master; (so) IT is (tthaakur) the Master and I (dheen/adheen) owe allegiance (hi) only to IT, i.e. I do not look to gods and goddesses, says fifth Nanak. 2. 1. 20.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਮੇਰੇ ਮਨ ਕੀ ਪ੍ਰੀਤਿ ॥ ਏਹੀ ਕਰਮ ਧਰਮ ਜਪ ਏਹੀ ਰਾਮ ਨਾਮ ਨਿਰਮਲ ਹੈ ਰੀਤਿ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mā▫ī mere man kī parīṯ.  Ėhī karam ḏẖaram jap ehī rām nām nirmal hai rīṯ. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O my (maaee) mother, (meyrey) my (man) mind has (preet-i) affection, i.e. liking to live by virtues and commands, (ki) of the Almighty; (eyhi) this for me is performance of (karam dharam) religious rituals and  (jap) recitation of mantras; living by (naam-u) virtues and commands of (raam) the all-pervasive Master is (nirmal) is a flaw-less (reet) practice.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਾਨ ਅਧਾਰ ਜੀਵਨ ਧਨ ਮੋਰੈ ਦੇਖਨ ਕਉ ਦਰਸਨ ਪ੍ਰਭ ਨੀਤਿ ॥ ਬਾਟ ਘਾਟ ਤੋਸਾ ਸੰਗਿ ਮੋਰੈ ਮਨ ਅਪੁਨੇ ਕਉ ਮੈ ਹਰਿ ਸਖਾ ਕੀਤ ॥੧॥

Parān aḏẖār jīvan ḏẖan morai ḏekẖan ka▫o ḏarsan parabẖ nīṯ.  Bāt gẖāt ṯosā sang morai man apune ka▫o mai har sakẖā kīṯ. ||1||

 

(Neet) ever (kau) to (deykhan) see (darsan) vision of (prabh) Almighty, is my (adhaar = support) guide for (praan) life, and (dhan) wealth for sustaining (jeevan) life.

(Mai) I have (keet) made (apuney) my (man kau) mind (sakhaa) IT’s companion, i.e. I am ever in remembrance, of (har-i) the Almighty; IT is (sang-i) with (morai) me on the life’s (baatt = path) journey and at (ghaatt) embarking/disembarking stations, i.e. from the beginning, and is (tosa) the provisions for life’s journey. 1.

 

ਸੰਤ ਪ੍ਰਸਾਦਿ ਭਏ ਮਨ ਨਿਰਮਲ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੇ ਕਰਿ ਲੀਤ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਨਕ ਸੁਖੁ ਪਾਇਆ ਆਦਿ ਜੁਗਾਦਿ ਭਗਤਨ ਕੇ ਮੀਤ ॥੨॥੨॥੨੧॥

Sanṯ parsāḏ bẖa▫e man nirmal kar kirpā apune kar līṯ.  Simar simar Nānak sukẖ pā▫i▫ā āḏ jugāḏ bẖagṯan ke mīṯ. ||2||2||21||

 

(Prasaad-i) with grace of (sant) the guru, (man) the mind (bhaey) has become (nirmal = cleansed) free of other thoughts, the Almighty (kar-i) has made me IT’s (apuney) own devotee.

This (sukh) comfort/happiness (paaia) has been obtained (simar-i simar-i) by remembering and obeying the Master; the Almighty is (meet) the friend (ko) of (bhagtan) the devotees (aad-i) from before the beginning of time and (jugaad-i) from the beginning of the ages, i.e. is with the soul from before birth and through life to the hereafter. 2. 2. 21.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਜੀ ਮਿਲੁ ਮੇਰੇ ਪ੍ਰਾਨ ॥ ਬਿਸਰੁ ਨਹੀ ਨਿਮਖ ਹੀਅਰੇ ਤੇ ਅਪਨੇ ਭਗਤ ਕਉ ਪੂਰਨ ਦਾਨ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Parabẖ jī mil mere parān.  Bisar nahī nimakẖ hī▫are ṯe apne bẖagaṯ ka▫o pūran ḏān. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O (ji) revered (prabh) Master, You are (meyrey) my (praan) life; please (mil-u = meet) enable me to have vision of You.

Please give this (pooran) perfect (daan) benediction to (apney = own) Your (bhagat) devotee/servant, that I do not (bisar-u) forgot You (tey) from (hearey) the mind even (nimakh) for a moment – I should ever be conscious of Your virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਖੋਵਹੁ ਭਰਮੁ ਰਾਖੁ ਮੇਰੇ ਪ੍ਰੀਤਮ ਅੰਤਰਜਾਮੀ ਸੁਘੜ ਸੁਜਾਨ ॥ ਕੋਟਿ ਰਾਜ ਨਾਮ ਧਨੁ ਮੇਰੈ ਅੰਮ੍ਰਿਤ ਦ੍ਰਿਸਟਿ ਧਾਰਹੁ ਪ੍ਰਭ ਮਾਨ ॥੧॥

Kẖovhu bẖaram rākẖ mere parīṯam anṯarjāmī sugẖaṛ sujān.  Kot rāj nām ḏẖan merai amriṯ ḏarisat ḏẖārahu parabẖ mān. ||1||

 

O (meyrey) my (preetam) Beloved Master, You are (sugharr = well groomed) profoundly (sujaan) wise and (antarjaami) know my mind; please (khovh-u) dispel (bharam-u) delusion – of thinking You are not with me, and (raakh-u) protect me from straying.

Please (dhaarh-u) bestow Your (amrit) life-giving (dristt-i = sight) grace in (maan) in my mind, i.e. I become aware of Your Naam, (prabh) o Almighty; (meyrai) for me, Naam is (dhan-u) the wealth equal to (kott-i = crore/ten million) millions of (raaj) kingdoms. 1.

 

ਆਠ ਪਹਰ ਰਸਨਾ ਗੁਨ ਗਾਵੈ ਜਸੁ ਪੂਰਿ ਅਘਾਵਹਿ ਸਮਰਥ ਕਾਨ ॥ ਤੇਰੀ ਸਰਣਿ ਜੀਅਨ ਕੇ ਦਾਤੇ ਸਦਾ ਸਦਾ ਨਾਨਕ ਕੁਰਬਾਨ ॥੨॥੩॥੨੨॥

Āṯẖ pahar rasnā gun gāvai jas pūr agẖāvėh samrath kān.  Ŧerī saraṇ jī▫an ke ḏāṯe saḏā saḏā Nānak kurbān. ||2||3||22||

 

May my (rasna) tongue (gaavai = sing) praise Your (gun) virtues and (kaan) the ears feel (aghaavah-i = satisfied) happy (poor-i = filled with) listening to Your (jas-u = praise) virtues, o (samrath) Omnipotent Master.

I seek (teyri) Your (saran-i) sanctuary, o (daatey = giver) benefactor (key) of (jeean) the creatures; I (sadaa sadaa) for ever (kurbaan = am sacrifice) adore You, says fifth Nanak. 2. 3. 22.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਤੇਰੇ ਪਗ ਕੀ ਧੂਰਿ ॥ ਦੀਨ ਦਇਆਲ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨ ਕਰਿ ਕਿਰਪਾ ਮੇਰੀ ਲੋਚਾ ਪੂਰਿ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Parabẖ ṯere pag kī ḏẖūr.  Ḏīn ḏa▫i▫āl parīṯam manmohan kar kirpā merī locẖā pūr. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O (prabh) Almighty I yearn for (dhoor-i) the dust of (teyrey) Your (pag) feet, i.e. may I be at Your feet – and carry out Your commands.

You are (daiaal) compassionate to (deen) the hapless, my (manmohan) fascinating (preetam) Beloved Master; please (kar-i kirpa) be kind to (poor-i) fulfil (meyri) my (locha) yearning of meeting You.

(Rahaau) dwell on this and contemplate.

 

ਦਹ ਦਿਸ ਰਵਿ ਰਹਿਆ ਜਸੁ ਤੁਮਰਾ ਅੰਤਰਜਾਮੀ ਸਦਾ ਹਜੂਰਿ ॥ ਜੋ ਤੁਮਰਾ ਜਸੁ ਗਾਵਹਿ ਕਰਤੇ ਸੇ ਜਨ ਕਬਹੁ ਨ ਮਰਤੇ ਝੂਰਿ ॥੧॥

Ḏah ḏis rav rahi▫ā jas ṯumrā anṯarjāmī saḏā hajūr.  Jo ṯumrā jas gāvahi karṯe se jan kabahu na marṯe jẖūr. ||1||

 

O Almighty, (tumra) Your (jas-u) glory (rav-i rahiaa) pervades (dah = ten, dis = directions) all over; You (antarjaami) know the mind of all and are (sadaa) ever (hajoor-i) present everywhere.

(Jo) those who (gaavah-i = sing) praise and emulate (tumra) Your (jas-u) virtues, (sey) those (jan) persons (kabahu na) never (martey) die (jhoor-i) in agony, i.e. they have peace both here and in the hereafter. 1. 

 

ਧੰਧ ਬੰਧ ਬਿਨਸੇ ਮਾਇਆ ਕੇ ਸਾਧੂ ਸੰਗਤਿ ਮਿਟੇ ਬਿਸੂਰ ॥ ਸੁਖ ਸੰਪਤਿ ਭੋਗ ਇਸੁ ਜੀਅ ਕੇ ਬਿਨੁ ਹਰਿ ਨਾਨਕ ਜਾਨੇ ਕੂਰ ॥੨॥੪॥੨੩॥

Ḏẖanḏẖ banḏẖ binse mā▫i▫ā ke sāḏẖū sangaṯ mite bisūr.  Sukẖ sampaṯ bẖog is jī▫a ke bin har Nānak jāne kūr. ||2||4||23||

 

(Bandh = bond) attachment to (dhandh) material pursuits (key) of (maaiaa) the world-play (mitt-e = arased) end (sangat-i = company) with guidance of (saadhoo) the guru as do (bisoor-i) sorrows.

(Sukh) comforts (sampat-i) of wealth and (bhog) pleasures of (is-u = this) human (jeea) life, are (koor) false, i.e. turn into suffering, (bin-u) without keeping in mind (har-i) the Almighty, says fifth Nanak. 2. 4. 23.

 

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ਟੋਡੀ ਮਃ ੫ ॥ ਮਾਈ ਮੇਰੇ ਮਨ ਕੀ ਪਿਆਸ ॥ ਇਕੁ ਖਿਨੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਪ੍ਰੀਤਮ ਦਰਸਨ ਦੇਖਨ ਕਉ ਧਾਰੀ ਮਨਿ ਆਸ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mā▫ī mere man kī pi▫ās.  Ik kẖin rėh na saka▫o bin parīṯam ḏarsan ḏekẖan ka▫o ḏẖārī man ās. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O my (maaee) mother, I have (piaas = thirst) longing in (meyrey) mind; I (na sakau) cannot (rah-i) live (bin-u) without (preetam) the beloved Master even for (ik) one (khin) moment; I (dhaari = keep) carry (aas) hope (man-i) in the mind (kau) to (deykhan) see (darsan) vision of the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਸਿਮਰਉ ਨਾਮੁ ਨਿਰੰਜਨ ਕਰਤੇ ਮਨ ਤਨ ਤੇ ਸਭਿ ਕਿਲਵਿਖ ਨਾਸ ॥ ਪੂਰਨ ਪਾਰਬ੍ਰਹਮ ਸੁਖਦਾਤੇ ਅਬਿਨਾਸੀ ਬਿਮਲ ਜਾ ਕੋ ਜਾਸ ॥੧॥

Simra▫o nām niranjan karṯe man ṯan ṯe sabẖ kilvikẖ nās.  Pūran pārbarahm sukẖ▫ḏāṯe abẖināsī bimal jā ko jās. ||1||

 

I (simrrau) keep in mind (naam-u) virtues and commands of (niranjan) the impeccable (kartey) Creator to (naas = destroy) keep at bay (sabh-i) all (kilvikh) transgressions (tey) from (man = mind, tan = body) thoughts and actions.

Such are the virtues of (pooran) the all-pervasive (paarbrahm) Supreme Being, (sukhdaatey = giver of comforts) the beneficent (abinaasi) Eternal Master, (ja ko) whose (jaas/jas = glory) reputation is being (bimal) pristine, i.e. who is untouched by vices in the world-play. 1.

 

ਸੰਤ ਪ੍ਰਸਾਦਿ ਮੇਰੇ ਪੂਰ ਮਨੋਰਥ ਕਰਿ ਕਿਰਪਾ ਭੇਟੇ ਗੁਣਤਾਸ ॥
Sanṯ parsāḏ mere pūr manorath kar kirpā bẖete guṇṯās.

 

(Prasaad-i) with the grace of (sant) the guru (meyrey) my (manorath) objectives were (poor-i) achieved when he (kar-i kirpa) kindly enabled me to (bheyttey) find the Almighty, (guntaas) the treasure of virtues,

 

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ਸਾਂਤਿ ਸਹਜ ਸੂਖ ਮਨਿ ਉਪਜਿਓ ਕੋਟਿ ਸੂਰ ਨਾਨਕ ਪਰਗਾਸ ॥੨॥੫॥੨੪॥

Sāʼnṯ sahj sūkẖ man upji▫o kot sūr Nānak pargās. ||2||5||24||

 

Enlightenment by the guru is like getting (parrgaas) light of (kott-i = crore/ten million) millions of (soor) suns, i.e. one can see within; (saa’nt-i) peace, (sahj) tranquility and (sookh) comfort (upjio = manifested) are now experienced (man-i) by the mind, says fifth Nanak. 2. 5. 24.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਪਤਿਤ ਪਾਵਨ ॥ ਜੀਅ ਪ੍ਰਾਨ ਮਾਨ ਸੁਖਦਾਤਾ ਅੰਤਰਜਾਮੀ ਮਨ ਕੋ ਭਾਵਨ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Har har paṯiṯ pāvan.  Jī▫a parān mān sukẖ▫ḏāṯa anṯarjāmī man ko bẖāvan. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. Awareness of (har-i = dispels vices) the purifying virtues of (har-i) the Almighty (paavan) purifies (patit) those fallen to vices.

The Almighty (sukhdaata) source of all comforts is (praan) the life and (maan) honour of (jeea) the creatures; IT (antarjaami) knows what is in their minds and is (bhaavan) pleasing to (man) the mind.

(Rahaau) dwell on this and contemplate.

 

ਸੁੰਦਰੁ ਸੁਘੜੁ ਚਤੁਰੁ ਸਭ ਬੇਤਾ ਰਿਦ ਦਾਸ ਨਿਵਾਸ ਭਗਤ ਗੁਨ ਗਾਵਨ ॥ ਨਿਰਮਲ ਰੂਪ ਅਨੂਪ ਸੁਆਮੀ ਕਰਮ ਭੂਮਿ ਬੀਜਨ ਸੋ ਖਾਵਨ ॥੧॥

Sunḏar sugẖaṛ cẖaṯur sabẖ beṯā riḏ ḏās nivās bẖagaṯ gun gāvan.  Nirmal rūp anūp su▫āmī karam bẖūm bījan so kẖāvan. ||1||

 

The Master is (sundar-u) handsome, (sugharr = well groomed) virtuous, (chatur-u = clever) wise (beyta) the knower of (sabh) everything; IT (nivaas) abides in (rid) hearts of (daas = servants) the devotees and (bhagat) the devotees (gaavan = sing) praise IT’s (gun) virtues.

(Suaami) the Master has (nirmal) pristine (roop) form and is (anoop) unique; the human body is (bhoom-i) the field of (karam) deeds, whatever is (beejan) sown (so) that is (khaavan) eaten – everyone receives consequences of deeds, i.e. the Master is just. 1.

 

ਬਿਸਮਨ ਬਿਸਮ ਭਏ ਬਿਸਮਾਦਾ ਆਨ ਨ ਬੀਓ ਦੂਸਰ ਲਾਵਨ ॥ ਰਸਨਾ ਸਿਮਰਿ ਸਿਮਰਿ ਜਸੁ ਜੀਵਾ ਨਾਨਕ ਦਾਸ ਸਦਾ ਬਲਿ ਜਾਵਨ ॥੨॥੬॥੨੫॥

Bisman bisam bẖa▫e bismāḏā ān na bī▫o ḏūsar lāvan.  Rasnā simar simar jas jīvā Nānak ḏās saḏā bal jāvan. ||2||6||25||

 

Seeing (bisman) the wondrous plays of the Almighty, the creatures (bhaey) are (bisam bismaada) awe-struck, and (laavan = bring) consider (aan na) none (beeo, doosar) other equal to IT.

I (jeeva) live (simar-i simar-i = remembering) ever praising (jas-u = glory) virtues of, and (sadaa) ever (bali jaavan = am sacrifice) adore, the Master, says (daas = servant) humble fifth Nanak. 2. 6. 25.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਮਾਇਆ ਛਲੁ ॥ ਤ੍ਰਿਣ ਕੀ ਅਗਨਿ ਮੇਘ ਕੀ ਛਾਇਆ ਗੋਬਿਦ ਭਜਨ ਬਿਨੁ ਹੜ ਕਾ ਜਲੁ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mā▫ī mā▫i▫ā cẖẖal.  Ŧariṇ kī agan megẖ kī cẖẖā▫i▫ā gobiḏ bẖajan bin haṛ kā jal. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O my mother, relationships in (maaia) the world-play are (chhal-u = deceptive) short-lived – and we cannot rely on them.

They are like (agan-i) fire (ki = of) from (trin) grass, (chhaaiaa) shade of (meygh) the clouds or (jal-u) water brought by (harr) floods; everything (bin-u) except (gobind) the Master of the universe is impermanent.

(Rahaau) dwell on this and contemplate.

 

ਛੋਡਿ ਸਿਆਨਪ ਬਹੁ ਚਤੁਰਾਈ ਦੁਇ ਕਰ ਜੋੜਿ ਸਾਧ ਮਗਿ ਚਲੁ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਮਾਨੁਖ ਦੇਹ ਕਾ ਇਹੁ ਊਤਮ ਫਲੁ ॥੧॥

Cẖẖod si▫ānap baho cẖaṯurā▫ī ḏu▫e kar joṛ sāḏẖ mag cẖal.  Simar su▫āmī anṯarjāmī mānukẖ ḏeh kā ih ūṯam fal. ||1||

 

O my mind, (chhodd-i) give up (siaanap) wisdom and (bahu = many) all (chaturaaee) cleverness; instead (dueyi = both, kar = hands, jorr-i = folded) humbly (chal-u = walk, mag-i = on path) follow (saadh) the saints/guru.

(Siamar-i) keep in mind (suaami) the Master (antarjaami) who dwells in all minds; this is (ootam) the sublime (phal-u = fruit) opportunity/benefit of (maanukh) human (deyh = body) form. 1.

 

ਬੇਦ ਬਖਿਆਨ ਕਰਤ ਸਾਧੂ ਜਨ ਭਾਗਹੀਨ ਸਮਝਤ ਨਹੀ ਖਲੁ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਰਾਚੇ ਜਨ ਨਾਨਕ ਹਰਿ ਸਿਮਰਨਿ ਦਹਨ ਭਏ ਮਲ
॥੨॥੭॥੨੬॥

Beḏ bakẖi▫ān karaṯ sāḏẖū jan bẖāghīn samjẖaṯ nahī kẖal. Parem bẖagaṯ rācẖe jan Nānak har simran ḏahan bẖa▫e mal. ||2||7||26||

 

(Saadhoo jan) the saints (bakhiaan = discourse, karat = do) convey scriptural teachings but (khal-u) a foolish person does not try to (samjhat) understand. 

(Jan = servants) the devotees (raachey) remain absorbed (preym) in loving (bhagat-i) devotion; (har-i simran-i) with Almighty in mind, their (mal = dirt) vices (bhaey) are (dahan = burnt) destroyed, says fifth Nanak. 2. 7. 26.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਚਰਨ ਗੁਰ ਮੀਠੇ ॥ ਵਡੈ ਭਾਗਿ ਦੇਵੈ ਪਰਮੇਸਰੁ ਕੋਟਿ ਫਲਾ ਦਰਸਨ ਗੁਰ ਡੀਠੇ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mā▫ī cẖaran gur mīṯẖe.  vadai bẖāg ḏevai parmesar kot falā ḏarsan gur dīṯẖe. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O my (maai) mother, I (meetthey = sweet) enjoy being at (charan) the feet of, i.e. listening to and following the teachings of, (gur) the guru.

It is with (vaddai) good (bhaag-i) fortune that (parmeysar-u) the Supreme Master (deyvai = gives) enables to find the guru; (ddeetthey) seeing (darsan) the sight of, i.e. finding the guru and following his example is like receiving (kott-i) millions of (phalaa = fruits) rewards.

(Rahaau) dwell on this and contemplate.

 

ਗੁਨ ਗਾਵਤ ਅਚੁਤ ਅਬਿਨਾਸੀ ਕਾਮ ਕ੍ਰੋਧ ਬਿਨਸੇ ਮਦ ਢੀਠੇ ॥ ਅਸਥਿਰ ਭਏ ਸਾਚ ਰੰਗਿ ਰਾਤੇ ਜਨਮ ਮਰਨ ਬਾਹੁਰਿ ਨਹੀ ਪੀਠੇ ॥੧॥

Gun gāvaṯ acẖuṯ abẖināsī kām kroḏẖ binse maḏ dẖīṯẖe.  Asthir bẖa▫e sācẖ rang rāṯe janam maran bāhur nahī pīṯẖe. ||1||

 

The guru teaches to remember and practice Divine virtues and commands; (gaavat = singing) praising and emulating (gun) virtues of (achut = not fallen) the unshakable (abinaasi) eternal Master, (ddheetthey) the obstinate vices of (kaam) lust, (krodh) anger and (mad = intoxicant) pride (binsey = destroyed) are banished.

Then, (raatey) imbued (rang-i) with love of (saach) the Eternal, one (bhaey) becomes (asthir) steadfast, i.e. does not succumb to vices, and does not (peetthey = ground) suffer going through (janam) births and (maran) deaths (bahur-i) again. 1.

 

ਬਿਨੁ ਹਰਿ ਭਜਨ ਰੰਗ ਰਸ ਜੇਤੇ ਸੰਤ ਦਇਆਲ ਜਾਨੇ ਸਭਿ ਝੂਠੇ ॥ ਨਾਮ ਰਤਨੁ ਪਾਇਓ ਜਨ ਨਾਨਕ ਨਾਮ ਬਿਹੂਨ ਚਲੇ ਸਭਿ ਮੂਠੇ ॥੨॥੮॥੨੭॥

Bin har bẖajan rang ras jeṯe sanṯ ḏa▫i▫āl jāne sabẖ jẖūṯẖe.  Nām raṯan pā▫i▫o jan Nānak nām bihūn cẖale sabẖ mūṯẖe. ||2||8||27||

 

Those whom (sant) the guru is (daiaal) kind to guide, they (jaaney) know that (jeytey = as many) all means of (rang) merry-making and (ras) pleasures (sabh-i) all (jhootthey = false/impermanent) transitory.

With the guru’s guidance, one (paaio) obtains awareness of (ratan-u = jewel) the valuable Naam within; but (sabh-i) all those (bihoon) bereft of Naam, (chaley = move) act by vices, depart (mootthey) cheated, i.e. losing awareness of Naam, and are unable to unite with the Creator, says (jan) humble fifth Nanak. 2. 8. 27.

 

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Note: We all make efforts for pleasures, but they are short lived. We should instead look for lasting peace and that comes naturally by conducting ourselves as we should. That way is learnt from the guru’s teachings in holy company/congregation. One then does not fall to temptations. This results in obviating tribulations in life, and after death the soul does not have to go through cycles of births and deaths. This is the subject of the Shabad below. The two forms ਗੁਰੁ ਪੂਰਾ with gur having Aunkarr for the Almighty, the perfect Guru and ਗੁਰ ਬਚਨੀ for words of the guru may be noted.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਚਿਤਾਰਾ ॥ ਸਹਜਿ ਅਨੰਦੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਅੰਕੁਰੁ ਭਲੋ ਹਮਾਰਾ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Sāḏẖsang har har nām cẖiṯārā.  Sahj anand hovai ḏin rāṯī ankur bẖalo hamārā. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands – made known to the soul by the Creator before birth but forgotten – are (chitaara) remembered/recounted (saadhsang-i = company of guru) with the guru’s guidance – received in holy congregation.

One then (hovai = happens) experiences (sahj-i) natural/continuous (anand-u) bliss (din-u) day and (raat-i) night – as against pursuing pleasures; this is (bhalo) the good (ankur-u) green shoot of the seeds sown, i.e. good fortune, resulting from (hamaara) our past deeds.  

(Rahaau) dwell on this and contemplate.

 

ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਬਡਭਾਗੀ ਜਾ ਕੋ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥ ਕਰੁ ਗਹਿ ਕਾਢਿ ਲੀਓ ਜਨੁ ਅਪੁਨਾ ਬਿਖੁ ਸਾਗਰ ਸੰਸਾਰਾ ॥੧॥
Gur pūrā bẖeti▫o badbẖāgī jā ko anṯ na pārāvārā.  Kar gėh kādẖ lī▫o jan apunā bikẖ sāgar sansārā. ||1||

 

(Baddbhaagi) fortunately, i.e. with Divine grace, I (bheyttio) found the Almighty, (gur poora) the perfect guru, (ja ko) who has no (ant-u) limit or (paaraavaara = far end) boundary.

God (gah-i) held my (kar-u) hand and (kaaddh-i leeo) took me out, (apuna = own) IT’s (jan-u = servant) devotee, from (sansaara) the world (saagar) ocean of (bikh-u = poison) temptations. 1.

 

Note: The pronoun IT has been used for God who is not a person and is gender-neutral.

 

ਜਨਮ ਮਰਨ ਕਾਟੇ ਗੁਰ ਬਚਨੀ ਬਹੁੜਿ ਨ ਸੰਕਟ ਦੁਆਰਾ ॥ ਨਾਨਕ ਸਰਨਿ ਗਹੀ ਸੁਆਮੀ ਕੀ ਪੁਨਹ ਪੁਨਹ ਨਮਸਕਾਰਾ ॥੨॥੯॥੨੮॥

Janam maran kāte gur bacẖnī bahuṛ na sankat ḏu▫ārā.  Nānak saran gahī su▫āmī kī punah punah namaskārā. ||2||9||28||

 

My cycles of (janam) births and (maran) deaths (kaattey = cut) have been obviated (bachni = words) by following the guru’s instructions; I shall not see (duaara) the door, i.e. not be put in, (sankatt) suffering – of births and deaths (bahurr-i) again.

This is because I (gahi = held) placed myself in (saran-i = sanctuary) care and obedience (ki) of (suaami) the Master; my (namaskaara) obeisance to IT (punah punah) again and again, i.e. I forever submit to Divine commands, says fifth Nanak. 2. 9. 28.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਮਾਈ ਮੇਰੇ ਮਨ ਕੋ ਸੁਖੁ ॥ ਕੋਟਿ ਅਨੰਦ ਰਾਜ ਸੁਖੁ ਭੁਗਵੈ ਹਰਿ ਸਿਮਰਤ ਬਿਨਸੈ ਸਭ ਦੁਖੁ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mā▫ī mere man ko sukẖ.  Kot anand rāj sukẖ bẖugvai har simraṯ binsai sabẖ ḏukẖ. ||1|| rahā▫o.

 

Composition of the fifth Guru in Rag Ttoddi. O my (maaeei) mother, I have obtained (sukh-u) peace (ko) of (meyrey) my (man-u) mind.

It is (bhugvai) is enjoying (anand) the pleasure and (sukh-u) comfort of (kott-i) millions of (raaj) kingdoms; (simrat) with remembrance of (har-i) the Almighty (sabh) every (dukh) distress (binsai) goes away. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੋਟਿ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਨਾਸਹਿ ਸਿਮਰਤ ਪਾਵਨ ਤਨ ਮਨ ਸੁਖ ॥ ਦੇਖਿ ਸਰੂਪੁ ਪੂਰਨੁ ਭਈ ਆਸਾ ਦਰਸਨੁ ਭੇਟਤ ਉਤਰੀ ਭੁਖ ॥੧॥

Kot janam ke kilbikẖ nāsėh simraṯ pāvan ṯan man sukẖ.  Ḏekẖ sarūp pūran bẖa▫ī āsā ḏarsan bẖetaṯ uṯrī bẖukẖ. ||1||

 

(Simrat) with remembrance of the Almighty, influence on the mind (k-e) of (kilbikh) transgressions of (kott-i) millions of (janam) past births (naasah-i = destroyed) is removed, one is (paavan) purified and is at (sukh) peace (tan= body) physically and (man = mind) mentally.

(Deykh-i = seeing, saroop = form/good looks) by being aware of virtues of the Almighty, my (aasa) wish (bhaee) is (pooran) fulfilled; (bheyttat) by seeing (darsan) vision of the Master within, (bhukh) hunger/craving (utri) is removed, i.e. nothing is left to be desired. 1.

 

ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਧਿ ਕਾਮਧੇਨੁ ਪਾਰਜਾਤ ਹਰਿ ਹਰਿ ਰੁਖੁ ॥ ਨਾਨਕ ਸਰਨਿ ਗਹੀ ਸੁਖ ਸਾਗਰ ਜਨਮ ਮਰਨ ਫਿਰਿ ਗਰਭ ਨ ਧੁਖੁ ॥੨॥੧੦॥੨੯॥

Cẖār paḏārath asat mahā siḏẖ kāmḏẖen pārjāṯ har har rukẖ. Nānak saran gahī sukẖ sāgar janam maran fir garabẖ na ḏẖukẖ. ||2||10||29||

 

People ask for (chaar-i) the four (padaarath = things) abilities – namely Dharam or dutifulness, Arth or economic well-being, Kaam or fulfillment of desires and aspirations, and Mokh or emancipation from cycles of births and deaths -, (astt) the eight (mahaa) great (sidh-i) occult powers, the metaphoric (kaamdheyn) wish-fulfilling  cow and (paarjaat rukh-u) tree; but I have had every wish fulfilled by living by virtues and commands of (har-i har-i) the Almighty.

I (gahi = held) have taken (saran-i) sanctuary of the Almighty, (saagar = ocean) the source of all comforts, and shall not (dhukh-u = smolder) suffer the heat of (garabh) the womb and the pain of (janam) births and (maran) deaths (phir-i) again, says fifth Nanak. 2. 10. 29.

 

 

 

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Note: Everything is accomplished if done the right way and this brings satisfaction. In order to obtain lasting peace one should keep Naam/Divine virtues and commands in mind to practice them under guidance of the true guru. This is the message of the fifth Guru in this Shabad.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਚਰਨ ਰਿਦੈ ਉਰ ਧਾਰੇ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਸਤਿਗੁਰੁ ਅਪੁਨਾ ਕਾਰਜ ਸਫਲ ਹਮਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Har har cẖaran riḏai ur ḏẖāre.  Simar su▫āmī saṯgur apunā kāraj safal hamāre. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. We should (dhaarey) keep (charan = feet) service/obedience (key) of (har-ihar-i) the Almighty (hirdai, ur) in mind.

(Simar-i) by remembering – virtues and commands of – (apuna) our (suaami) Master and (satigur) the true guru, (hamaarey) our (kaaraj = task) efforts will (saphal) succeed. 1.

(Rahaau) dwell on this and contemplate.

 

ਪੁੰਨ ਦਾਨ ਪੂਜਾ ਪਰਮੇਸਰ ਹਰਿ ਕੀਰਤਿ ਤਤੁ ਬੀਚਾਰੇ ॥ ਗੁਨ ਗਾਵਤ ਅਤੁਲ ਸੁਖੁ ਪਾਇਆ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥੧॥

Punn ḏān pūjā parmesur har kīraṯ ṯaṯ bīcẖāre.  Gun gāvaṯ aṯul sukẖ pā▫i▫ā ṯẖākur agam apāre. ||1||

 

For me, (keerat-i) praise of (har-i) the Almighty and (beechaarey) contemplating (tat = essence) IT’s virtues – and their emulation are (punn) virtuous deeds, (daan) charity and (pooja) worship of (parm-esar) the Supreme Master.

(Gaavat = singing) by praising and emulating (gun) virtues of the Almighty, one (paaiaa) obtains (sukh-u) happiness (atul = un-weighable) beyond measure, by way of finding (tthaakur) Master who is otherwise (agam) beyond physical reach and comprehension, being (apaarey) Infinite  . 1.

 

ਜੋ ਜਨ ਪਾਰਬ੍ਰਹਮਿ ਅਪਨੇ ਕੀਨੇ ਤਿਨ ਕਾ ਬਾਹੁਰਿ ਕਛੁ ਨ ਬੀਚਾਰੇ ॥ ਨਾਮ ਰਤਨੁ ਸੁਨਿ ਜਪਿ ਜਪਿ ਜੀਵਾ ਹਰਿ ਨਾਨਕ ਕੰਠ ਮਝਾਰੇ ॥੨॥੧੧॥੩੦॥

Jo jan pārbarahm apne kīne ṯin kā bāhur kacẖẖ na bīcẖāre.  Nām raṯan sun jap jap jīvā har Nānak kanṯẖ majẖāre. ||2||11||30||

 

(Jo) those (jan) people whom (paarbrahm-i) the Supreme Being (keeney) makes (apney) own, i.e. motivates to live by IT’s virtues and commands, IT (beechaaarey) considers (kachh-u na = nothing) no deeds (ka) of (tin) theirs (baahur-i) again – as they do no wrong.

I (jeeva) live (su’nn-i) listening to, (jap-i jap-i) remembering and emulating (rattan-u = jewel) the valuable (naam) virtues and commands of (har-i) the Almighty (majhaarey) in my (kantth) throat, i.e. ever uttering them, says fifth Nanak. 2. 11. 30. 

 

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ਟੋਡੀ ਮਹਲਾ ੯   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 9  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the ninth Guru in Raga Ttoddi.  Invoking the One all-pervasive Creator who is known with the true guru’s grace.

 

ਕਹਉ ਕਹਾ ਅਪਨੀ ਅਧਮਾਈ ॥ ਉਰਝਿਓ ਕਨਕ ਕਾਮਨੀ ਕੇ ਰਸ ਨਹ ਕੀਰਤਿ ਪ੍ਰਭ ਗਾਈ ॥੧॥ ਰਹਾਉ ॥

Kaha▫o kahā apnī aḏẖmā▫ī.  Urjẖi▫o kanak kāmnī ke ras nah kīraṯ parabẖ gā▫ī. ||1|| rahā▫o.

 

(Kahaa) how much (kahaa) can I talk of (apni = own) my (adhmaaee) lowly conduct, i.e. virtue-less pursuits.

I (urjhio) remain engrossed in (ras) pleasures (key) of having (kanak = gold) wealth and (kaamni) women and do not (gaaee = sung, keerat-i = praise/virtues) praise and emulate virtues of (prabh) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਗ ਝੂਠੇ ਕਉ ਸਾਚੁ ਜਾਨਿ ਕੈ ਤਾ ਸਿਉ ਰੁਚ ਉਪਜਾਈ ॥ ਦੀਨ ਬੰਧ ਸਿਮਰਿਓ ਨਹੀ ਕਬਹੂ ਹੋਤ ਜੁ ਸੰਗਿ ਸਹਾਈ ॥੧॥

Jag jẖūṯẖe ka▫o sācẖ jān kai ṯā si▫o rucẖ upjā▫ī.  Ḏīn banḏẖ simri▫o nahī kabhū hoṯ jo sang sahā▫ī. ||1||

 

(Jaan-i kai) treating (jhootthye = false) the impermanent stay in (jag) world as (saach-u = true) permanent, I have (upjaaee) developed (ruch-i) liking (siau) to (ta) them.

I (nahi kabahoo) never (simrio) keep in mind the Almighty who is (bandh = relative) support of (deen) the hapless, and (j-u) who (hot) is ever (sahaaee) helpful – here and in the hereafter. 1.

 

ਮਗਨ ਰਹਿਓ ਮਾਇਆ ਮੈ ਨਿਸ ਦਿਨਿ ਛੁਟੀ ਨ ਮਨ ਕੀ ਕਾਈ ॥ ਕਹਿ ਨਾਨਕ ਅਬ ਨਾਹਿ ਅਨਤ ਗਤਿ ਬਿਨੁ ਹਰਿ ਕੀ ਸਰਨਾਈ ॥੨॥੧॥੩੧॥

Magan rahi▫o mā▫i▫ā mai nis ḏin cẖẖutī na man kī kā▫ī.  Kahi Nānak ab nāhi anaṯ gaṯ bin har kī sarnā▫ī. ||2||1||31||

 

I (rahio) remain (magan) engrossed (mai) in (maaiaa) the world-play (nis) night and (din-i) day; and hence (kaai = fungus) dirt, i.e. influence of vices (ki) on (man) the mind is not (chhutti) removed.

Says ninth Nanak: There is (naahi) no emancipation possible by (anat) other methods (bin-u) except (sarnaai = sanctuary) placing the self in care of, i.e. living by virtues and commands (ki) of (har-i) the Almighty. 2. 1. 31.