SGGS pp 736-738, Soohi M; 5, Shabads 1-6.

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਘਰੁ ੧                          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 5 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥ ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥ ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥ ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥

Bājīgar jaise bājī pā▫ī.  Nānā rūp bẖekẖ ḏikẖlā▫ī.  Sāʼng uṯār thamiĥa▫o pāsārā.  Ŧab eko ekankārā. ||1||

 

(Jaisey) like (baajeegar-i) an actor (paaee = does, baaji = play) plays different roles, similarly the Creator (dikhlaaee = shows) creates (naana) numerous (roop) shapes and (bheykh = garb) forms – of creatures and is present in them.

When IT (utaar-i) removes (saang-u = play) the soul and (thammio) stops (paasaara) the play, i.e. withdraws the Self and life ends, (tab) then only (eyko) the One (eykankaara) existence – the Almighty alone remains. 1.

 

ਕਵਨ ਰੂਪ ਦ੍ਰਿਸਟਿਓ ਬਿਨਸਾਇਓ ॥ ਕਤਹਿ ਗਇਓ ਉਹੁ ਕਤ ਤੇ ਆਇਓ ॥੧॥ ਰਹਾਉ ॥
Kavan rūp ḏaristi▫o binsā▫i▫o.  Kaṯėh ga▫i▫o uho kaṯ ṯe ā▫i▫o. ||1|| rahā▫o.

 

Question: In (kavan) which (roop) forms the soul (dristtio) is seen/born and (binsaaio = destroyed) vanishes on deaht?

(Tey) from (kat) where (uh-u = that) the soul (aaio) comes and (katah-i) where it (gaio) goes? 1.

(Rahaau) dwell on this and contemplate.

 

Answer: They are all manifestations of the Creator as shown by the following analogies.

 

ਜਲ ਤੇ ਊਠਹਿ ਅਨਿਕ ਤਰੰਗਾ ॥ ਕਨਿਕ ਭੂਖਨ ਕੀਨੇ ਬਹੁ ਰੰਗਾ ॥ ਬੀਜੁ ਬੀਜਿ ਦੇਖਿਓ ਬਹੁ ਪਰਕਾਰਾ ॥ ਫਲ ਪਾਕੇ ਤੇ ਏਕੰਕਾਰਾ ॥੨॥

Jal ṯe ūṯẖėh anik ṯarangā.  Kanik bẖūkẖan kīne baho rangā.  Bīj bīj ḏekẖi▫o baho parkārā.  Fal pāke ṯe ekankārā. ||2||

 

Like (anik) numerous (tarangaa) waves (otthah-i) rise (tey) from (jal-u = water) the sea – and then fall back.

Or (bhookhan) ornaments of (bah-u) many (rangaa = colors) types (keeney) are made of (kanik) gold – when melted they are gold again.

(Beej-u) a seed (beej-i) is sown and (deykhio) is seen in (bah-u) many (parkaara) types – branches, leaves and flowers, but when (phal) the fruit (paakey) ripens, then it has (eykankaara) one shape – the seed – similarly the essence of creation is the Creator. 2.

 

Continuing.

 

ਸਹਸ ਘਟਾ ਮਹਿ ਏਕੁ ਆਕਾਸੁ ॥ ਘਟ ਫੂਟੇ ਤੇ ਓਹੀ ਪ੍ਰਗਾਸੁ ॥ ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥ ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥

Sahas gẖatā mėh ek ākās.  Gẖat fūte ṯe ohī pargās.  Bẖaram lobẖ moh mā▫i▫ā vikār.  Bẖaram cẖẖūte ṯe ekankār. ||3||

 

If (sahas) a thousand (ghattaa) vessels are filled with water, (eyk-u = one) the same (aakaas-u) sky is seen separately (mah-i) in all; when (ghatt) the vessels (phoottey) break, then (ohi) that one (pragaas-u = light) sky is seen – still there.

Similarly a mortal caught in (bharam) delusion – that the Almighty is away – looks at things with (lobh) greed, (moh) is attached to (maaiaa) the world-play and commits (vikaar) vices, but when that (bhram) delusion (chhoottey) leaves, (tey) then s/he sees (eykankaar) the One Almighty everywhere. 3.

 

ਓਹੁ ਅਬਿਨਾਸੀ ਬਿਨਸਤ ਨਾਹੀ ॥ ਨਾ ਕੋ ਆਵੈ ਨਾ ਕੋ ਜਾਹੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਮਲੁ ਧੋਈ ॥ ਕਹੁ ਨਾਨਕ ਮੇਰੀ ਪਰਮ ਗਤਿ ਹੋਈ ॥੪॥੧॥

Oh abẖināsī binsaṯ nāhī.  Nā ko āvai nā ko jāhī.  Gur pūrai ha▫umai mal ḏẖo▫ī.  Kaho Nānak merī param gaṯ ho▫ī. ||4||1||

 

(Oh-u = that) the Almighty is (abinaasi) eternal and (naahi) does not (binsat) perish; (na ko) no one (aavai = comes) is born or (jaahi = goes) dies, i.e. the soul – the part of the creator – is neither born nor dies.

This understanding came when (poorai) the perfect (gur-i) guru (dhoee = washed) removed (mal-u) the dirt of (haumai) ego – the thought that I knew everything; then (meyr-i) my (gat-i) state (hoee) became (param) supreme, i.e. I see the Almighty everywhere, (kah-u) says fifth Nanak. 4. 1.

 

Note: The last verse above is answer to the question asked earlier in this Shabad.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਪ੍ਰਭ ਹੋਇ ॥ ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਜੋ ਜਨੁ ਸੇਵੇ ਤਿਸੁ ਪੂਰਨ ਕਾਜ ॥ ਦਾਸ ਅਪੁਨੇ ਕੀ ਰਾਖਹੁ ਲਾਜ ॥੧॥

Sūhī mėhlā 5.  Kīṯā loṛėh so parabẖ ho▫e.  Ŧujẖ bin ḏūjā nāhī ko▫e.  Jo jan seve ṯis pūran kāj.  Ḏās apune kī rākẖo lāj. ||1||

 

Composition of the fifth Guru in Raga Soohi. What You, (prabh) the Almighty (lorrah-i) want (so) that (hoey) happens; there is (naahi) not (dooja) another (bin-u) except (tujh) You – whose writ runs everywhere.

(Jan-u) the person (jo) who (seyvey = serves) obeys Divine commands, (tis-u) his/her (kaaj = tasks) objectives are (pooran) accomplished; You always (raakhah-u) preserve (laaj-u) honor of (apuney) Your (daas) servants. 1.

 

ਤੇਰੀ ਸਰਣਿ ਪੂਰਨ ਦਇਆਲਾ ॥ ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Ŧerī saraṇ pūran ḏa▫i▫ālā.  Ŧujẖ bin kavan kare parṯipālā. ||1|| rahā▫o.

 

I have sought (teyri) Your (saran-i) care, o (daiaala) compassionate (pooran) all-pervasive Master; (kavan-u = who?) none (bin-u) except (tujh) You (karey = does, pratipalaa = nurturing) can look after the creatures. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਪ੍ਰਭੁ ਦੂਰਿ ॥ ਲੋਕ ਪਤੀਆਰੈ ਕਛੂ ਨ ਪਾਈਐ ॥ ਸਾਚਿ ਲਗੈ ਤਾ ਹਉਮੈ ਜਾਈਐ ॥੨॥

Jal thal mahī▫al rahi▫ā bẖarpūr.  Nikat vasai nāhī parabẖ ḏūr.  Lok paṯī▫ārai kacẖẖū na pā▫ī▫ai.  Sācẖ lagai ṯā ha▫umai jā▫ī▫ai. ||2||

 

The Almighty (rahiaa = remains, bharpoor-i = totally filling) fully pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space; (prabh-u) the Master (vasai = dwells) is present (nikatt-i = near) with us, (naahi) not (door-i = far) away from the creation – and watches our deeds.

When the aim is union with You, one has to give up ego; (kachhoo na) nothing (paaeeai) is achieved (pateeaarai) by pleasing (lok) people; only when one (lagai) engages (saach-i) with truth, i.e. practices Naam or Divine virtues and commands, (ta) then (haumai) ego (jaaeeai) goes. 2.

 

Page 737

 

ਜਿਸ ਨੋ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ॥ ਗਿਆਨ ਰਤਨੁ ਅੰਤਰਿ ਤਿਸੁ ਜਾਗੈ ॥ ਦੁਰਮਤਿ ਜਾਇ ਪਰਮ ਪਦੁ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਧਿਆਏ ॥੩॥

Jis no lā▫e la▫e so lāgai.  Gi▫ān raṯan anṯar ṯis jāgai.  Ḏurmaṯ jā▫e param paḏ pā▫e.  Gur parsādī nām ḏẖi▫ā▫e. ||3||

 

One (jis no) whom the Almighty IT-self (laaey laey = engages) motivates, (so) that person (laagai) engages in living by Naam or Divine virtues and commands; and (giaan) awareness of (ratan-u = the jewel) Naam (jaagai = manifests) comes (antar-i = within) in the mind.

Then (durmat-i) evil thoughts (jaaey) leave, one -refrains from vices and – (paaey) attains (param) the supreme (pad-u) status of being accepted by the Almighty; such a person (dhiaaey) remembers and pays attention to (naam-u) Divine virtues and commands (gurparsaadi) with the guru’s guidance. 3.

 

ਦੁਇ ਕਰ ਜੋੜਿ ਕਰਉ ਅਰਦਾਸਿ ॥ ਤੁਧੁ ਭਾਵੈ ਤਾ ਆਣਹਿ ਰਾਸਿ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪਨੀ ਭਗਤੀ ਲਾਇ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭੁ ਸਦਾ ਧਿਆਇ ॥੪॥੨॥

Ḏu▫e kar joṛ kara▫o arḏās.  Ŧuḏẖ bẖāvai ṯā āṇėh rās.  Kar kirpā apnī bẖagṯī lā▫e.  Jan Nānak parabẖ saḏā ḏẖi▫ā▫e. ||4||2||

 

With (duey) both (kar) hands (jorr-i) folded I (karau) make this (ardaas-i) supplication; if it (bhaavai) pleases (tudh-u) you (ta) then You (aanah-i raas = accomplish) fulfil my wish to unite with You.

Please (kar-i kirpa) be kind and (laaey) engage me in (apni) Your (bhagti) devotion so that (jan) humble fifth Nanak (sadaa) ever (dhiaaey) pays attention – to virtues and commands of You, (prabh-u) the Master. 4. 2.

 

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Note: In Gurbani, the relationship between the Almighty and the soul has been likened to that between husband and wife. This is because the soul is to go and merge with the Almighty, the way the wife moves from the parental house to that of the husband after their wedding. This Shabad guides on what the soul should do to gain acceptability by the Almighty.  The fifth guru emphasizes giving up ego and submitting to Divine commands in this regard. The word Sohaagan mentioned herein literally means fortunate woman and refers to a married woman who has her husband with her; this is used as metaphor for the soul, which is always conscious of the Almighty’s presence.

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਧਨੁ ਸੋਹਾਗਨਿ ਜੋ ਪ੍ਰਭੂ ਪਛਾਨੈ ॥ ਮਾਨੈ ਹੁਕਮੁ ਤਜੈ ਅਭਿਮਾਨੈ ॥ ਪ੍ਰਿਅ ਸਿਉ ਰਾਤੀ ਰਲੀਆ ਮਾਨੈ ॥੧॥

Sūhī mėhlā 5.  Ḏẖan sohāgan jo parabẖū pacẖẖānai.  Mānai hukam ṯajai abẖimānai.  Pari▫a si▫o rāṯī ralī▫ā mānai. ||1||

 

Composition of the fifth Guru in Raga Soohi: The soul-wife (jo) who (pachaanai) recognizes presence of (prabhoo) the Master within and everywhere is (dhan-u) admirable; s/he (sohaagan-i = wife whose husband is with her) is fortunate to have company of the Master; s/he (tajai) gives up (abhimaanai) pride and (maanai) obeys (hukam-u) Divine commands.

(Raati) imbued (sio) with love of (pri-a) the Beloved, s/he (maanai = enjoys, raleeaa = merry making) remains happy. 1.

 

ਸੁਨਿ ਸਖੀਏ ਪ੍ਰਭ ਮਿਲਣ ਨੀਸਾਨੀ ॥ ਮਨੁ ਤਨੁ ਅਰਪਿ ਤਜਿ ਲਾਜ ਲੋਕਾਨੀ ॥੧॥ ਰਹਾਉ ॥
Sun sakẖī▫e parabẖ milaṇ nīsānī.  Man ṯan arap ṯaj lāj lokānī. ||1|| rahā▫o.

 

Says one soul-woman to another: O my (sakheeay) girlfriend, (sun-i = listen to) here is (neesaani) the sign/way to be accepted (milan) for union with (prabh) the Master.

(Taj-i) give up (laaj = respect) pleasing (lokaani) people and (arap-i = make offering) dedicate yourself to the Almighty in (man-u = mind, tan-u = body) thoughts and deeds – do not only make display of it. 1.

(Rahaau) dwell on this and contemplate

 

ਸਖੀ ਸਹੇਲੀ ਕਉ ਸਮਝਾਵੈ ॥ ਸੋਈ ਕਮਾਵੈ ਜੋ ਪ੍ਰਭ ਭਾਵੈ ॥ ਸਾ ਸੋਹਾਗਣਿ ਅੰਕਿ ਸਮਾਵੈ ॥੨॥

Sakẖī sahelī ka▫o samjẖāvai.  So▫ī kamāvai jo parabẖ bẖāvai.  Sā sohagaṇ ank samāvai. ||2||

 

One (sakhi) friend (samjhaavai = gives understanding) tells her (saheyli) girlfriend; she should (kamaai) act (soee) such (jo) as (bhaavai) pleases (prabh) the Master; one who does so, (sa) that soul-wife is (sohaagan-i) fortunate and (samaavai = enters) remains (ank-i = by the side) with the Master. 2.

 

ਗਰਬਿ ਗਹੇਲੀ ਮਹਲੁ ਨ ਪਾਵੈ ॥ ਫਿਰਿ ਪਛੁਤਾਵੈ ਜਬ ਰੈਣਿ ਬਿਹਾਵੈ ॥ ਕਰਮਹੀਣਿ ਮਨਮੁਖਿ ਦੁਖੁ ਪਾਵੈ ॥੩॥
Garab gahelī mahal na pāvai.  Fir pacẖẖuṯāvai jab raiṇ bihāvai.  Karamhīṇ manmukẖ ḏukẖ pāvai. ||3||

But one (gaheyli) caught (garab-i) in pride/ego, – acts by own will and – does not (paavai) attain union with (mahal-u) the Master.

(Phir-i) then s/he (pachhtaavai) repents (jab) when (rain-i = night) life (bihaavai = passes) ends – for not doing deeds in life which could unite her with the Master. (Note: Life is likened to the night because it is transitory like the overnight stay of a traveler).

(Manmukh-i) one who acts by self-will – ignoring the guru’s teachings to live by Divine commands and falls prey to temptations – s/he is (karamheen-i = without good past deeds) unfortunate as s/he remains separated from the Master and (dukh-u = grief, paavai = gets) suffers – by remaining separated from the Almighty and being put in cycles of births and deaths. 3.

 

ਬਿਨਉ ਕਰੀ ਜੇ ਜਾਣਾ ਦੂਰਿ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਜਨੁ ਨਾਨਕੁ ਗਾਵੈ ਦੇਖਿ ਹਦੂਰਿ ॥੪॥੩॥
Bin▫o karī je jāṇā ḏūr.  Parabẖ abẖināsī rahi▫ā bẖarpūr.  Jan Nānak gāvai ḏekẖ haḏūr. ||4||3||

 

I should (kar-i) make (binau) a request – to let me be with IT – (jey) if I (jaana) consider the Almighty (door-i) far; (prabh-u) the Master is (abinaasi = imperishable/eternal) ever present and (rahiaa = is, bahrpoor-i = filling) pervades everywhere – including within me.

(Deykh-i) seeing IT (hadoor-i) present, (jan-u) humble fifth Nanak – the seeker – (gaavai = sings) praises virtues of, and remains absorbed, with God. 4. 3.

 

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Note: This Shabad uses the relationship between a loving couple to describe that between a devotee and God. A married woman adorns herself but feels really good only when in company of the husband. Similarly a soul-wife or devotee leads life such as enables to find the Almighty within.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਗ੍ਰਿਹੁ ਵਸਿ ਗੁਰਿ ਕੀਨਾ ਹਉ ਘਰ ਕੀ ਨਾਰਿ ॥ ਦਸ ਦਾਸੀ ਕਰਿ ਦੀਨੀ ਭਤਾਰਿ ॥ ਸਗਲ ਸਮਗ੍ਰੀ ਮੈ ਘਰ ਕੀ ਜੋੜੀ ॥ ਆਸ ਪਿਆਸੀ ਪਿਰ ਕਉ ਲੋੜੀ ॥੧॥

Sūhī mėhlā 5.  Garihu vas gur kīnā ha▫o gẖar kī nār.  Ḏas ḏāsī kar ḏīnī bẖaṯār.  Sagal samagrī mai gẖar kī joṛī.  Ās pi▫āsī pir ka▫o loṛī. ||1||

 

Composition of the fifth Guru in Raga Soohi. I was dithering and unstable, (gur-i) the guru has (keena = done) placed (grih-u) the family (vas-i) under control of (hau) me as (naar-i) woman (ki) of (ghar) the house; he (kar-i deeni) made me (bhataar-i) the master of (das) ten (daasi) servants, i.e. I am now in control of the five sensory and five action organs of the body – and do not succumb to temptations.

(Mai) I have (jorri = put together) organized (sagal) all (smagri = things, ghar ki = of the house) household items for the Master, i.e. dispelled vices from the mind and organized my thoughts; I now (piaasi = thirsty) yearn and (lorri) look for (kau) for (pir) the Master alone with (aas) the hope IT would reveal IT-self to me. 1.

 

ਕਵਨ ਕਹਾ ਗੁਨ ਕੰਤ ਪਿਆਰੇ ॥ ਸੁਘੜ ਸਰੂਪ ਦਇਆਲ ਮੁਰਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Kavan kahā gun kanṯ pi▫āre.  Sugẖaṛ sarūp ḏa▫i▫āl murāre. ||1|| rahā▫o.

 

(Kavan = what?) it is not possible to (kaha = say) recount (gun) virtues of (piaarey) the Beloved (kant) Almighty-husband; IT is (sugharr) wise, (saroop) has good looks, is (daiaal) compassionate and (muraarey = killer of demon Mur) destroys evil. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤੁ ਸੀਗਾਰੁ ਭਉ ਅੰਜਨੁ ਪਾਇਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤੰਬੋਲੁ ਮੁਖਿ ਖਾਇਆ ॥ ਕੰਗਨ ਬਸਤ੍ਰ ਗਹਨੇ ਬਨੇ ਸੁਹਾਵੇ ॥ ਧਨ ਸਭ ਸੁਖ ਪਾਵੈ ਜਾਂ ਪਿਰੁ ਘਰਿ ਆਵੈ ॥੨॥

Saṯ sīgār bẖa▫o anjan pā▫i▫ā.  Amriṯ nām ṯambol mukẖ kẖā▫i▫ā.  Kangan basṯar gahne bane suhāve.  Ḏẖan sabẖ sukẖ pāvai jāʼn pir gẖar āvai. ||2||

 

Like a woman wears makeup to please the husband, a seeker wears (seegaar-u) adornment of (sat-u) truthful conduct and (anjan-u) eye-marker of (bhau = fear) obedience to Divine commands; s/he (khaaiaa = eats, mukh-i = in mouth) puts in mouth (amrit) nectar of, i.e. utters and practices, (naam-u) Divine virtues and commands instead of chewing (tambol-u) betel.

A woman who wears (kangan) bracelets, good (bastr) attire and (gahney) ornaments (baney = become) feels (suhaavey) good – but the real comfort is in company of the husband.

A longing (dhan = wife) soul-wife (paavai) obtains (sabh) all (sukh-u) comforts (ja) when (pir-u = husband) the Almighty (aavai = comes) manifests (ghar-i = in house) in the mind. 2.

 

ਗੁਣ ਕਾਮਣ ਕਰਿ ਕੰਤੁ ਰੀਝਾਇਆ ॥ ਵਸਿ ਕਰਿ ਲੀਨਾ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਸਭ ਤੇ ਊਚਾ ਮੰਦਰੁ ਮੇਰਾ ॥ ਸਭ ਕਾਮਣਿ ਤਿਆਗੀ ਪ੍ਰਿਉ ਪ੍ਰੀਤਮੁ ਮੇਰਾ ॥੩॥

Guṇ kāmaṇ kar kanṯ rījẖā▫i▫ā.  vas kar līnā gur bẖaram cẖukā▫i▫ā.  Sabẖ ṯe ūcẖā manḏar merā.  Sabẖ kāmaṇ ṯi▫āgī pari▫o parīṯam merā. ||3||

 

The seeker soul (kar-i = makes) uses (gun) virtues as (kaaman-i) charm to (reejhaaia) please (kant-u = husband) the Almighty.

This happens when (gur-i) the guru (chukaaiaa) ends (bharam-u) delusion that the Almighty is not within; she prays and (kar-i leena = gets, vas-i = control) the Almighty accepts what s/he wishes.

(Meyra) my (mandar-u = mansion) mind – where the Almighty dwells – is (oochaa) higher (tey) than (sabh) everything, i.e. is beyond all temptations.

(Prio preetam) the Beloved Master (tiaagi) has forsaken (sabh) all other (kaaman-i) women and become mine, i.e. the Almighty abhors the pretenders and likes the faithful. 3.

 

ਪ੍ਰਗਟਿਆ ਸੂਰੁ ਜੋਤਿ ਉਜੀਆਰਾ ॥ ਸੇਜ ਵਿਛਾਈ ਸਰਧ ਅਪਾਰਾ ॥ ਨਵ ਰੰਗ ਲਾਲੁ ਸੇਜ ਰਾਵਣ ਆਇਆ ॥ ਜਨ ਨਾਨਕ ਪਿਰ ਧਨ ਮਿਲਿ ਸੁਖੁ ਪਾਇਆ ॥੪॥੪॥

Pargati▫ā sūr joṯ ujī▫ārā.  Sej vicẖẖā▫ī saraḏẖ apārā.  Nav rang lāl sej rāvaṇ ā▫i▫ā.  Jan Nānak pir ḏẖan mil sukẖ pā▫i▫ā. ||4||4||

 

When (soor-u) the sun (pragttiaa = manifests) rises, its (jot-i) rays (ujiaara) light up everything, i.e. when one becomes aware of Divine presence one is able to find the Almighty within; the soul-wife (vichhaaee) makes her mind filled with (apaara) infinite (saradh) faith as (seyj) the bed, i.e. soul looks forward to seeing the Almighty within.

(Nav = new) the ever fresh (rang) playful (laal) beloved (aaiaa) comes to (seyj) the bed to (raavan) give company, i.e. the Almighty reveals in a faithful mind.

Then (dhan = woman) the soul (paaia) attains (sukh-u) peace and happiness (mil-i = meeting) in company of (pir) the Beloved Almighty within. 4. 4.

 

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Note: In this Shabad the guru says that the Almighty and soul are together but seem separated due to delusion due to indifference of the soul. This is corrected by joining Sadhsangat or holy congregation where virtues of the Master are remembered and praised.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਉਮਕਿਓ ਹੀਉ ਮਿਲਨ ਪ੍ਰਭ ਤਾਈ ॥ ਖੋਜਤ ਚਰਿਓ ਦੇਖਉ ਪ੍ਰਿਅ ਜਾਈ ॥

Sūhī mėhlā 5.  Umki▫o hī▫o milan parabẖ ṯā▫ī.  Kẖojaṯ cẖari▫o ḏekẖ▫a▫u pari▫a jā▫ī.

 

Composition of the fifth Guru in Raga Soohi. My (heeo) heart (umkio) was zealous (taai) for (milan) meeting (prabh) the Master.

I (chario) set out to (jaaee) go in (khojat) search to (deykhau = see) find (pria) the Beloved.

 

ਸੁਨਤ ਸਦੇਸਰੋ ਪ੍ਰਿਅ ਗ੍ਰਿਹਿ ਸੇਜ ਵਿਛਾਈ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਇਓ ਤਉ ਨਦਰਿ ਨ ਪਾਈ ॥੧॥

Sunaṯ saḏesro pari▫a garihi sej vicẖẖā▫ī.  Bẖaram bẖaram ā▫i▫o ṯa▫o naḏar na pā▫ī. ||1||

 

(Sunat) hearing from others (sandeysro = message) how to find (pri-a) the Beloved I (vichaai) made (seyj) bed (grih-i = in house) in the mind, i.e. faithfully did whatever someone said.

I (bhram-i bhram-i) wandered, (tau = then) but could not (nadar-i paaee) see and (aaio) came back. 1.

 

ਕਿਨ ਬਿਧਿ ਹੀਅਰੋ ਧੀਰੈ ਨਿਮਾਨੋ ॥ ਮਿਲੁ ਸਾਜਨ ਹਉ ਤੁਝੁ ਕੁਰਬਾਨੋ ॥੧॥ ਰਹਾਉ ॥

Kin biḏẖ hī▫aro ḏẖīrai nimāno.  Mil sājan ha▫o ṯujẖ kurbāno. ||1|| rahā▫o.

 

Question: By (kin) which (bidh-i) way, i.e. how can (nimaano) this poor (heearo) mind (dheerai) obtain solace without finding You?

O my (saajan) friend Almighty, please (mil-u) meet me; (hau) I (kurbaano = am sacrifice) adore (tujh-u) You. 1.

(Rahaau) dwell on this and contemplate.

 

ਏਕਾ ਸੇਜ ਵਿਛੀ ਧਨ ਕੰਤਾ ॥ ਧਨ ਸੂਤੀ ਪਿਰੁ ਸਦ ਜਾਗੰਤਾ ॥ ਪੀਓ ਮਦਰੋ  ਧਨ ਮਤਵੰਤਾ ॥ ਧਨ ਜਾਗੈ ਜੇ ਪਿਰੁ ਬੋਲੰਤਾ ॥੨॥

Ėkā sej vicẖẖī ḏẖan kanṯā.  Ḏẖan sūṯī pir saḏ jāganṯā.  Pī▫o maḏro ḏẖan maṯvanṯā.  Ḏẖan jāgai je pir bolanṯā. ||2||

 

(Eyka) one (seyj) bed (vichhi) is spread for (dhan) the wife and (kanta) the husband, i.e. the human soul and the Supreme Soul are together in the body.

(Dhan) the wife (sooti) is asleep but (pir-u) the husband is (sad) ever (jaagantaa) awake, i.e. the human being gets inebriated by temptations in the world-play but the Almighty is untouched.

It is as if (dhan) the wife (matvanta) is intoxicated after (peeo) drinking (madra) liquor – of attachment to the world-play.

The wife (jaagai) awakes (jey) if the husband (bolanta) calls, i.e. one overcomes attachment to the world-play with Divine grace. 2.

 

ਭਈ ਨਿਰਾਸੀ ਬਹੁਤੁ ਦਿਨ ਲਾਗੇ ॥ ਦੇਸ ਦਿਸੰਤਰ ਮੈ ਸਗਲੇ ਝਾਗੇ ॥

Bẖa▫ī nirāsī bahuṯ ḏin lāge.  Ḏes disanṯar mai sagle jẖāge.

 

I (bhaee) am (niraasi) devoid of hope, it (laagey) has taken (bahut-u) too many (din) days, i.e. I have been unsuccessfully trying for a long time.

I (jhaagey) wandered in (sagley) all (deys) the country and (disaantar) abroad, i.e. searched within the mind and asked others – but nothing helped.

 

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ਖਿਨੁ ਰਹਨੁ ਨ ਪਾਵਉ ਬਿਨੁ ਪਗ ਪਾਗੇ ॥ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਪ੍ਰਭ ਮਿਲਹ ਸਭਾਗੇ ॥੩॥

Kẖin rahan na pāva▫o bin pag pāge.  Ho▫e kirpāl parabẖ milah sabẖāge. ||3||

 

I (na paavau) cannot (rahan-u) live (bin-u) without (paagey) being at (pag) the feet of the Almighty.

One on whom the Almighty (hoey) is (kripaal) kind, that (sabhaagey) fortunate person (milah) meets (prabh) the Master. 3. 

 

ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਸਤਸੰਗਿ ਮਿਲਾਇਆ ॥ ਬੂਝੀ ਤਪਤਿ ਘਰਹਿ ਪਿਰੁ ਪਾਇਆ ॥ ਸਗਲ ਸੀਗਾਰ ਹੁਣਿ ਮੁਝਹਿ ਸੁਹਾਇਆ ॥ ਕਹੁ
ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥੪॥

Bẖa▫i▫o kirpāl saṯsang milā▫i▫ā.  Būjẖī ṯapaṯ gẖarėh pir pā▫i▫ā.  Sagal sīgār huṇ mujẖėh suhā▫i▫ā.  Kaho Nānak gur bẖaram cẖukā▫i▫ā. ||4||

 

The Master (bhaio) was (kripaal-u) kind to (milaaiaa = cause to meet) lead me to (satsang-i) the holy congregation.

My (tapat-i = heat) restless-ness (bujhi = quenched) ended, i.e. thoughts of other things left when I (paaiaa) found (pir-u) the Master (ghrah-i = in house) within the mind.

(Hun-i) now (sagal) all (seegaar) adornments (suhaaiaa) seem pleasant (mujhah-i) to me, i.e. I like to wear makeup to please the Master.

This happened when (gur-i) the guru (chukaaiaa) removed (bahram-u) the delusion that the Almighty was away from me. 4.

 

ਜਹ ਦੇਖਾ ਤਹ ਪਿਰੁ ਹੈ ਭਾਈ ॥ ਖੋਲ੍ਹ੍ਹਿਓ ਕਪਾਟੁ ਤਾ ਮਨੁ ਠਹਰਾਈ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੫॥

Jah ḏekẖā ṯah pir hai bẖā▫ī.  Kẖolĥi▫o kapāt ṯā man ṯẖahrā▫ī. ||1|| rahā▫o ḏūjā. ||5||

 

O (bhaaee) brethren, (jah) wherever I (deykha) see, (pir-u) the Master (hai) is present (tah) there.

When the guru (kholiho) opened (kapaatt-u) the door to the mind, (ta) then (man-u) the mind (tthahraaee) became stable, i.e. when the guru enabled me to find the Almighty within, my search ended and I became at peace.

(Rahaau dooja) second pause – this is the answer to the question asked before the first pause, which was how the mind can be restful. 5.

 

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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਕਿਆ ਗੁਣ ਤੇਰੇ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੀ ਮੋਹਿ ਨਿਰਗੁਨ ਕੇ ਦਾਤਾਰੇ ॥ ਬੈ ਖਰੀਦੁ ਕਿਆ ਕਰੇ ਚਤੁਰਾਈ ਇਹੁ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਥਾਰੇ ॥੧॥

Sūhī mėhlā 5.  Ki▫ā guṇ ṯere sār samĥālī mohi nirgun ke ḏāṯāre.  Bai kẖarīḏ ki▫ā kare cẖaṯurā▫ī ih jī▫o pind sabẖ thāre. ||1||

 

Composition of the fifth Guru in Raga Soohi. (Kiaa) what all of (teyrey) Your (gun) virtues can I (saar-i) recall and (samhaali) keep in mind, o (daataarey) beneficent Master (key) of (nirgun = virtue-less) ignorant (moh-i) me.

(Kiaa) what (chaturaaee) cleverness can (bai khareed-u = purchased outright) a slave (karey) show – in front of the Master – (ih-u = this) my (jeeo) soul and (pindd-u) body, (sabh-u) everything is (thaarey = your) given by You. 1.

 

ਲਾਲ ਰੰਗੀਲੇ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨ ਤੇਰੇ ਦਰਸਨ ਕਉ ਹਮ ਬਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Lāl rangīle parīṯam manmohan ṯere ḏarsan ka▫o ham bāre. ||1|| rahā▫o.

 

O (laal) lovable (manmohan) fascinating (preetam) Beloved Master, (ham) I (baarey = am sacrifice) shall do anything (kau) to obtain (teyrey) your (darsan) vision, i.e. be aware of Your virtues and commands – to live as Your slave. 1.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਭੁ ਦਾਤਾ ਮੋਹਿ ਦੀਨੁ ਭੇਖਾਰੀ ਤੁਮ੍ਹ੍ਹ ਸਦਾ ਸਦਾ ਉਪਕਾਰੇ ॥ ਸੋ ਕਿਛੁ ਨਾਹੀ ਜਿ ਮੈ ਤੇ ਹੋਵੈ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥੨॥

Parabẖ ḏāṯā mohi ḏīn bẖekẖārī ṯumĥ saḏā saḏā upkāre.  So kicẖẖ nāhī jė mai ṯe hovai mere ṯẖākur agam apāre. ||2||

 

O (daata) beneficent (prabh) Master, (moh-i) I am (deen-u) a poor (bhekhaari) beggar and (tumh) You are (sadaa sadaa) for ever (upkaarey) benevolent.

(So = that) there is (kichh-u naahi) nothing (j-i) which (hovai) can be done (tey) by (mai) me; You are (meyrey) my (tthaakur) Master who looks after me; You are (agam) beyond comprehension and (apaarey) infinitely kind. 2.

 

ਕਿਆ ਸੇਵ ਕਮਾਵਉ ਕਿਆ ਕਹਿ ਰੀਝਾਵਉ ਬਿਧਿ ਕਿਤੁ ਪਾਵਉ ਦਰਸਾਰੇ ॥ ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਅੰਤੁ ਨ ਲਹੀਐ ਮਨੁ ਤਰਸੈ ਚਰਨਾਰੇ ॥੩॥

Ki▫ā sev kamāva▫o ki▫ā kahi rījẖāva▫o biḏẖ kiṯ pāva▫o ḏarsāre.  Miṯ nahī pā▫ī▫ai anṯ na lahī▫ai man ṯarsai cẖarnāre. ||3||

 

(Kiaa) what (seyv) service task of Yours should I (kamaavau) carry out; what words should I (kah-i) say to (reejhaavau) please You, (kit-u) which (bidh-i) way can I (paavau) obtain (darsaarey = sight) being with You.

I do not wish to (paaeeai) know Your (mit-i = measure) expanse or (laheeai) find (ant-u) limits of Your powers; my (man-u) mind just (tarsai) misses being at Your (charnaarey) feet. 3.

 

ਪਾਵਉ ਦਾਨੁ ਢੀਠੁ ਹੋਇ ਮਾਗਉ ਮੁਖਿ ਲਾਗੈ ਸੰਤ ਰੇਨਾਰੇ ॥ ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਪ੍ਰਭਿ ਹਾਥ ਦੇਇ ਨਿਸਤਾਰੇ ॥੪॥੬॥

Pāva▫o ḏān dẖīṯẖ ho▫e māga▫o mukẖ lāgai sanṯ renāre.  Jan Nānak ka▫o gur kirpā ḏẖārī parabẖ hāth ḏe▫e nisṯāre. ||4||6||

 

I (ddheetth-u hoey) stubbornly keep (maagau) asking; please (paavau = put) give (daan = alms) the benediction that (reynaarey) dust of feet of (sant) the guru (laagai = applied) comes (mukh-i) on my face, i.e. I pay obeisance and follow the guru.

(Gur-i) the guru was (kirpa dhaari) kind – to guide me and by following him, (prabh-i) the Master (dey-i) gave IT’s (haath) hand, i.e. graciously (nistaarey) ferried (jan = servant) me, the seeker across the world-ocean to unite with IT-self, says (jan) humble fifth Nanak. 4. 6.