SGGS pp 78-81, Sirirag M: 4, Ghar 2, Chhant.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ਘਰੁ ੨ ਛੰਤ ॥    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sirīrāg mėhlā 4 gẖar 2 cẖẖanṯ   Ik▫oaʼnkār saṯgur parsāḏ

Composition (chhant) song of praise of the Almighty, of the fourth Guru in Raga Siriraag, (ghar-u 2) to be sung in the second clef (beat).      Invoking one all-pervasive Creator who may be known by the true Guru’s grace

Note: Chhant is a song expressing longing for the beloved. In Gurbani it is used to express yearning of the soul for union with God. It has a characteristic structure in most cases: the first two lines express an idea. The third line partly repeats the words of the second. The Chhant ends with the last line partly repeating the words of the first line.

Note: This Shabad like many other in Gurbani uses the word ਮੁੰਧ (Mundh) to describe a young unmarried girl who is not aware of what lies ahead when she gets married. She needs to learn and prepare herself.  The fundamental need is to be acceptable to the husband and his family. This is used as a metaphor for the soul needing to learn how to be acceptable for union with God. The present life is akin to ਪੇਈਅੜੈ (Peyeearai) the parental home, while ਸਾਹੁਰੜੈ (Sahurarrai) is the in-laws’/husband’s home.

ਮੁੰਧ ਇਆਣੀ ਪੇਈਅੜੈ ਕਿਉ ਕਰਿ ਹਰਿ ਦਰਸਨੁ ਪਿਖੈ ॥ ਹਰਿ ਹਰਿ ਅਪਨੀ ਕਿਰਪਾ ਕਰੇ ਗੁਰਮੁਖਿ ਸਾਹੁਰੜੈ ਕੰਮ ਸਿਖੈ ॥

Munḏẖ i▫āṇī pe▫ī▫aṛai ki▫o kar har ḏarsan pikẖai     Har har apnī kirpā kare gurmukẖ sāhurṛai kamm sikẖai

(Mundh) the woman who (iaani = unaware) does not understand/obey Naam (peyeearrai = in parental) in life – she commits vices and her actions are not approved by her conscience -, she (kiau kar-i = how?) cannot (pikhai) see (darsan-u) vision of, i.e. be united with (har-i) the Almighty after death.

When (har-i har-i) the Almighty (karey) bestows (kripa) grace, she (gurmukh-i) follows the guru’s guidance and (sikhai) learns (ka’mm) deeds so as to be – at peace in life and – be approved (saahurarrai = in-laws’ house) for union by the Almighty.

ਸਾਹੁਰੜੈ ਕੰਮ ਸਿਖੈ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਏ ॥ ਸਹੀਆ ਵਿਚਿ ਫਿਰੈ ਸੁਹੇਲੀ ਹਰਿ ਦਰਗਹ ਬਾਹ ਲੁਡਾਏ ॥

Sāhurṛai kamm sikẖai gurmukẖ har har saḏā ḏẖi▫ā▫e Sahī▫ā vicẖ firai suhelī har ḏargėh bāh ludā▫e

She (sikhai) learns (ka’mm) deeds so as to be approved (saahurarrai = in-laws’ house) for union by the Almighty; s/he (sadaa) ever (dhiaaey) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating commands of the Almighty.

S/he (phirai = goes about) is (suheyli) at peace (vich-i) in (sheeaa) her girl-friends, i.e. in this world and (luddaaey) waves (baah) arms, i.e. makes merry (datgah = Divine court) in union with the Almighty.

ਲੇਖਾ ਧਰਮ ਰਾਇ ਕੀ ਬਾਕੀ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਕਿਰਖੈ ॥ ਮੁੰਧ ਇਆਣੀ ਪੇਈਅੜੈ ਗੁਰਮੁਖਿ ਹਰਿ ਦਰਸਨੁ ਦਿਖੈ ॥੧॥

Lekẖā ḏẖaram rā▫e kī bākī jap har har nām kirkẖai   Munḏẖ i▫āṇī pe▫ī▫aṛai gurmukẖ har ḏarsan ḏikẖai ||1||

She (jap-i) remembers/obeys (har-i har-i) the purifying and rejuvenating (naam-u) Divine commands and (kirkhai = draws line) cancels (baaki = debit balance) shortfall in her role in (leykha) the account of deeds (ki) of Dharam Rai – the metaphoric judge in Divine court.

This is how (mundh) the woman who (iaani = unaware) does not understand/obey Naam (peyeearrai = in parental) in life (dikhai) sees (darsan-u) vision of, i.e. is at peace in life, and is united with (har-i) the Almighty after death. 1.

ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੁਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ॥

vī▫āhu ho▫ā mere babulā gurmukẖe har pā▫i▫ā Agi▫ān anḏẖerā kati▫ā gur gi▫ān parcẖand balā▫i▫ā

O (meyrey) father, (veeaah-u) wedding (hoaa) has taken place; I have (paaiaa) got (har-i) the Almighty as spouse (gurmukhey) with the guru’s guidance.

(Andheyra) darkness of (agiaan-u) ignorance (kattiaa = cut) removed was with (balaaiaa) lighting of (pachandd-u) bright lamp of (giaan-u) awareness imparted by (guru) the guru. 

ਬਲਿਆ ਗੁਰ ਗਿਆਨੁ ਅੰਧੇਰਾ ਬਿਨਸਿਆ ਹਰਿ ਰਤਨੁ ਪਦਾਰਥੁ ਲਾਧਾ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥

Bali▫ā gur gi▫ān anḏẖerā binsi▫ā har raṯan paḏārath lāḏẖā Ha▫umai rog ga▫i▫ā ḏukẖ lāthā āp āpai gurmaṯ kẖāḏẖā

The lamp of (giaan-u) awareness imparted by the guru (baliaa) was lit, (andheyra = darkness) ignorance (binsiaa) banished and I (laadhaa) found (padaarath-u) the valuable (ratan-u = jewel) Naam of (har-i) the Almighty.

(Rog-u) the malady of acting by (haumai) ego (gaiaa = went) was given up, the consequent (dukh-u) pain of separation from; (aapai = self) the reformed mind (khaadhaa = ate) dissolved (aap-u = self) ego (gurmat-i) with the guru’s counsel/guidance.

ਅਕਾਲ ਮੂਰਤਿ ਵਰੁ ਪਾਇਆ ਅਬਿਨਾਸੀ ਨਾ ਕਦੇ ਮਰੈ ਨ ਜਾਇਆ ॥ ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੋਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥੨॥

Akāl mūraṯ var pā▫i▫ā abẖināsī nā kaḏe marai na jā▫i▫ā Akāl mūraṯ var pā▫i▫ā abẖināsī nā kaḏe marai na jā▫i▫ā Akāl mūraṯ var pā▫i▫ā abẖināsī nā kaḏe marai na jā▫i▫ā vī▫āhu ho▫ā mere bābolā gurmukẖe har pā▫i▫ā ||2||

I found (abinaasi = un perish able) the Eternal Almighty (moorat-i) epitome of (akaal) immortality as the spouse who (na kadey) never (marai) dies or (jaaiaa – goes) abandons – unlike the mortals.

O (meyrey) father, (veeaah-u) wedding (hoaa) has taken place; I have (paaiaa) got (har-i) the Almighty as spouse (gurmukhey) with the guru’s guidance. 2.

Note: The next line uses the term ਜੰਞ (Janjn) and refers to the groom’s party that comes to take the bride with dignity. The bride is happy to go with them. This has been used as analogy to say that union with god is facilitated by joining the holy congregation.

ਹਰਿ ਸਤਿ ਸਤੇ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਜਨ ਮਿਲਿ ਜੰਞ ਸੁਹੰਦੀ ॥ ਪੇਵਕੜੈ ਹਰਿ ਜਪਿ ਸੁਹੇਲੀ ਵਿਚਿ ਸਾਹੁਰੜੈ ਖਰੀ ਸੋਹੰਦੀ ॥

Har saṯ saṯe mere babulā har jan mil jañ suhanḏī  Pevkaṛai har jap suhelī vicẖ sāhurṛai kẖarī sohanḏī

(Meyrey) my (baabula) father, (har-i) the Almighty-spouse (sat-i satey) is eternal; (janjn) the wedding party/ Almighty-groom (suhandi = looks good) likes the bride who (mil-i) joins (jan = servants, har-i= of God) the holy congregation.

Please teach me to (jap-i) remember/obey the Almighty; I will then be (suheyli = comfortable) at peace (peyvkarrai = in parental house) before marriage and (khari) highly (sohandi) liked/accepted (saahurarrai = in husband’s house) by the Almighty for union.

Note: The next line uses the term ਪਾਸਾ ਢਾਲਿਆ (Paasa dhaalia) meaning ‘threw the dice’. In many hymns Gurbani refers to Chauparr, a game of dice, in which pieces move on the board according to throw of dice. This is used as a metaphor for human life with throwing of dice taken akin to deeds and movement of pieces their consequences.

ਸਾਹੁਰੜੈ ਵਿਚਿ ਖਰੀ ਸੋਹੰਦੀ ਜਿਨਿ ਪੇਵਕੜੈ ਨਾਮੁ ਸਮਾਲਿਆ ॥ ਸਭੁ ਸਫਲਿਓ ਜਨਮੁ ਤਿਨਾ ਦਾ ਗੁਰਮੁਖਿ ਜਿਨਾ ਮਨੁ ਜਿਣਿ ਪਾਸਾ ਢਾਲਿਆ ॥

Sāhurṛai vicẖ kẖarī sohanḏī jin pevkaṛai nām samāli▫ā Sabẖ safli▫o janam ṯinā ḏā gurmukẖ jinā man jiṇ pāsā dẖāli▫ā

The bride (jin-i) who learns to (samaaliaa) remember/obey Naam/Divine commands (vich-i) in (peyvkarrai = parental house) life and (khari) highly (sohandi) liked/accepted (saahurarrai = in husband’s house) by the Almighty for union.

Those (jinaa) who (jin-i = conquer, man-u = mind) give up ego and (ddhaaliaa = throw, paasa = the dice) act (gurmukh-i) guided the guru, their (janam-u) human birth (aphlio) is fruitful – they are united with God.

ਹਰਿ ਸੰਤ ਜਨਾ ਮਿਲਿ ਕਾਰਜੁ ਸੋਹਿਆ ਵਰੁ ਪਾਇਆ ਪੁਰਖੁ ਅਨੰਦੀ ॥ ਹਰਿ ਸਤਿ ਸਤਿ ਮੇਰੇ ਬਾਬੋਲਾ ਹਰਿ ਜਨ ਮਿਲਿ ਜੰਞ ਸੋੁਹੰਦੀ ॥੩॥

Har sanṯ janā mil kāraj sohi▫ā var pā▫i▫ā purakẖ anandī Har saṯ saṯ mere bābolā har jan mil jañ sohanḏī ||3||

(Kaaraj-u = event) the wedding is (sohiaa) pleasantly celebrated of the bide (mil-i) by joining (sant janaa = servants of Almighty) holy congregation and the bride (paaiaa) gets (anadi) the blissful (purakh-u) all-pervasive Almighty as (var-u) the spouse.

(Meyrey) my (baabula) father, (har-i) the Almighty-spouse (sat-i satey) is eternal; (janjn) the wedding party/ Almighty-groom (suhandi = looks good) likes the bride who (mil-i) joins (Jan = servants, har-i= of God) the holy congregation.

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Note: It is common practice in India for the girl’s parents to give ਦਾਜ (Daaj) meaning dowry to the girl on her marriage. Some parents also make a display of the dowry to impress the wedding party from the groom’s side. It is believed that more the dowry a bride brings the more she received regard from the in-laws. This is a materialistic view. There is a spiritual parallel to it. The way the bride moves to the in-laws, the soul wishes to unite with the Creator and must take steps to be acceptable to the Master. The equivalent of dowry spiritually is teaching and imparting awareness of values of life. A Gurmukh – one who follows the guru’s teachings – asks the Almighty father to give it the dowry of Divine virtues. This is the subject of the Shabad below.

ਹਰਿ ਪ੍ਰਭੁ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਮੈ ਦਾਜੋ ॥ ਹਰਿ ਕਪੜੋ ਹਰਿ ਸੋਭਾ ਦੇਵਹੁ ਜਿਤੁ ਸਵਰੈ ਮੇਰਾ ਕਾਜੋ ॥

Har parabẖ mere babulā har ḏevhu ḏān mai ḏājo Har kapṛo har sobẖā ḏevhu jiṯ savrai merā kājo

The daughter-soul says: O (meyrey) my (har-i prabh-u) Almighty Master and (baabulaa) father, at my wedding, please (deyvhu) give me (daan-u) the benediction of awareness of virtues of You (har-i) the Almighty, as (daajo = dowry) the wedding gift.

Please give me awareness of commands of (har-i) the Almighty as (kaprro = clothes) protection from evil, and awareness of (sobha = glory) Divine virtues (jit-u) with which (kaajo) my objective of being accepted by the Master (savrey) is fulfilled.

ਹਰਿ ਹਰਿ ਭਗਤੀ ਕਾਜੁ ਸੁਹੇਲਾ ਗੁਰਿ ਸਤਿਗੁਰਿ ਦਾਨੁ ਦਿਵਾਇਆ ॥ ਖੰਡਿ ਵਰਭੰਡਿ ਹਰਿ ਸੋਭਾ ਹੋਈ ਇਹੁ ਦਾਨੁ ਨ ਰਲੈ ਰਲਾਇਆ ॥

Har har bẖagṯī kāj suhelā gur saṯgur ḏān ḏivā▫i▫ā Kẖand varbẖand har sobẖā ho▫ī ih ḏān na ralai ralā▫i▫ā

Kindly enable me find the guru because, one whom (guru) the great (sati guru) the true guru (divaaia) gives this (daan-u) benediction of awareness Naam/Divine virtues and commands; (bhagti) devotion/obedience to (har-i har-i) the Almighty and his/her (kaaj-u = task) objective of union with the Almighty is (suheyla) pleasantly accomplished.

With such wedding gifts the bride receives (sobha) glory (khand-i = in planets, varbhandd-i = in universe) all over; material dowry cannot (ralai ralaiaa = mixed) be compared with this (daan-u) wedding gift.

ਹੋਰਿ ਮਨਮੁਖ ਦਾਜੁ ਜਿ ਰਖਿ ਦਿਖਾਲਹਿ ਸੁ ਕੂੜੁ ਅਹੰਕਾਰੁ ਕਚੁ ਪਾਜੋ ॥ ਹਰਿ ਪ੍ਰਭ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਮੈ ਦਾਜੋ ॥੪॥

Hor manmukẖ ḏāj jė rakẖ ḏikẖālėh so kūṛ ahaʼnkār kacẖ pājo Har parabẖ mere babulā har ḏevhu ḏān mai ḏājo ||4||

(Manmukh-i = self-willed) materialistic people (rakh-i) lay out (hor-i = other) material (daaj-u) wedding gifts (dikhaalah-i) for display; (su) that is (koorr-u) false (ahakaar-u) pride of (kach-i) and useless (paajo) show.

O (meyrey) my (har-i prabh-u) Almighty Master and (baabulaa) father, at my wedding, please (deyvhu) give me (daan-u) the benediction of virtues of You (har-i) the Almighty, as (daajo = dowry) the wedding gift. 4.

ਹਰਿ ਰਾਮ ਰਾਮ ਮੇਰੇ ਬਾਬੋਲਾ ਪਿਰ ਮਿਲਿ ਧਨ ਵੇਲ ਵਧੰਦੀ ॥ ਹਰਿ ਜੁਗਹ ਜੁਗੋ ਜੁਗ ਜੁਗਹ ਜੁਗੋ ਸਦ ਪੀੜੀ ਗੁਰੂ ਚਲੰਦੀ ॥

Har rām rām mere bābolā pir mil ḏẖan vel vaḏẖanḏī Har jugah jugo jug jugah jugo saḏ pīṛī gurū cẖalanḏī

O (raam raam) all-pervasive (har-i) Almighty, (meyrey) my (baabula) father, (veyl) lineage (vadhandhi) advances (mil-i) by mating of (pir) husband and (dhan) wife.

(Har-i) the Almighty exists in every (jug) age and through (jugah jugo) ages; similarly (peerri) lineage/institution of guru (sad) ever (chalandi) carries on (jugah jugo) through the ages, thus:

O my father, repeating God’s virtues leads to union of the soul-wife with God-husband and the lineage advances.  

This lineage of Divine virtues through the guru has advanced through the ages and created Generations of devotees.

ਜੁਗਿ ਜੁਗਿ ਪੀੜੀ ਚਲੈ ਸਤਿਗੁਰ ਕੀ ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਹਰਿ ਪੁਰਖੁ ਨ ਕਬ ਹੀ ਬਿਨਸੈ ਜਾਵੈ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਇਆ ॥

Jug jug pīṛī cẖalai saṯgur kī jinī gurmukẖ nām ḏẖi▫ā▫i▫ā Har purakẖ na kab hī binsai jāvai niṯ ḏevai cẖaṛai savā▫i▫ā

(Peerri = lineage) institution of (sati guru) the true guru (chalai) carries on (jug-i jug-i) through the ages; they are those (jinni) who (dhiaaiaa) paid attention to/obeyed Naam/Divine commands (gurmukh-i) with the guru’s guidance.

(Purakh-u) the all-pervasive (har-i) Almighty (na kab hi) never (binsai) perishes nor (jaavai) goes away from anywhere and (nit) ever (deyvai) fives (charrai savaaiaa) more and more – awareness of Naam.

ਨਾਨਕ ਸੰਤ ਸੰਤ ਹਰਿ ਏਕੋ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੋਹੰਦੀ ॥ ਹਰਿ ਰਾਮ ਰਾਮ ਮੇਰੇ ਬਾਬੁਲਾ ਪਿਰ ਮਿਲਿ ਧਨ ਵੇਲ ਵਧੰਦੀ ॥੫॥੧॥

Nānak sanṯ sanṯ har eko jap har har nām sohanḏī Har rām rām mere babulā pir mil ḏẖan vel vaḏẖanḏī ||5||1|

Says fifth Nanak: (Sant = saint) the seeker (jap-i) remembers/obey Naam/commands of (har-i har-i) the Almighty and the seeker (sohandi = looks good) unites with the Almighty; (sant) the seeker and (har-i) Almighty become (eyko) one.

O (raam raam) all-pervasive (har-i) Almighty, (meyrey) my (baabula) father, (veyl) lineage (vadhandhi) advances (mil-i) by mating of (pir) husband and (dhan) wife. 5. 1. ===== explain God is present in every age and so are the devotees

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਛੰਤ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sirīrāg mėhlā 5 cẖẖanṯ Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fifth Guru in Raga Siriraag, (Chhant) song of love for the Almighty (Invoking) One God who may be known with the grace of the guru

ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਗੋਬਿੰਦ ਨਾਮੁ ਸਮਾਲੇ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀ ਮਿਤ੍ਰਾ ਹਰਿ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲੇ ॥

Man pi▫āri▫ā jī▫o miṯrā gobinḏ nām samāle Man pi▫āri▫ā jī miṯrā har nibhai ṯerai nāle

O (man = mind) human being mind, my (mitra) friend, (samaaley =take care) keep Naam/commands of (gobind = master of the world) the Creator in mind.

O (man = mind) human being mind, my (mitra) friend, (har-i) the Almighty alone (nibahai/nibhai) endure (naaley) with (teyrai) you – to help here and in the hereafter.

ਸੰਗਿ ਸਹਾਈ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਏ ॥ ਮਨ ਚਿੰਦੇ ਸੇਈ ਫਲ ਪਾਵਹਿ ਚਰਣ ਕਮਲ ਚਿਤੁ ਲਾਏ ॥

Sang sahā▫ī har nām ḏẖi▫ā▫ī birthā ko▫e na jā▫e Man cẖinḏe se▫ī fal pāvahi cẖaraṇ kamal cẖiṯ lā▫e

There is (koey na = not any) no place (birtha) bereft of the Almighty; IT is present (sang-i) with everyone and (sahaaee) helps those who (dhiaaee = pay attention) obey (naam-u) Naam/Divine commands.

When ones (laaey) puts (chit-u) mind on (kamal = lotus, charan = feet) obeying Divine commands, s/he (paaey) obtains (phal = fruit) fulfillment of (seyee) that what (chindey) thinks/wishes in (man) mind.

ਜਲਿ ਥਲਿ ਪੂਰਿ ਰਹਿਆ ਬਨਵਾਰੀ ਘਟਿ ਘਟਿ ਨਦਰਿ ਨਿਹਾਲੇ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਸਾਧਸੰਗਿ ਭ੍ਰਮੁ ਜਾਲੇ ॥੧॥

Jal thal pūr rahi▫ā banvārī gẖat gẖat naḏar nihāle Nānak sikẖ ḏe▫e man parīṯam sāḏẖsang bẖaram jāle ||1||

(Banvaari = gardener of the garden) the Almighty Sustain or (poor-i rahiaa) is present (jal-i) in water, (thal-i) in/on land and (ghat-i ghatt-i) in every mind/body (nihaaley) watching (nadar-i) with eyes, i.e. is aware of thoughts and deeds of creatures.

O (preetam) dear (man) mind, fifth Nanak (dey-i) is giving you (sikh) the counsel: join (saadsang-i) the holy congregation and (jaaley = burn) banish (bhram-u) the delusion – that God is not watching and obey Divine commands.

ਮਨ ਪਿਆਰਿਆ ਜੀ ਮਿਤ੍ਰਾ ਹਰਿ ਬਿਨੁ ਝੂਠੁ ਪਸਾਰੇ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਬਿਖੁ ਸਾਗਰੁ ਸੰਸਾਰੇ ॥

Man pi▫āri▫ā jī▫o miṯrā bikẖ sāgar sansāre Man pi▫āri▫ā jī miṯrā har bin jẖūṯẖ pasāre

My (piaaria) dear (mitra) friend (man = mind) human being, (pasaary = expanse) everything (bin-u) except (har-i) God is (jhootth-u = false) impermanent.

My (piaaria) dear (mitra) friend (man = mind) human being, beware of (bikh-u) vices (sansaarey) in the world.

ਚਰਣ ਕਮਲ ਕਰਿ ਬੋਹਿਥੁ ਕਰਤੇ ਸਹਸਾ ਦੂਖੁ ਨ ਬਿਆਪੈ ॥ ਗੁਰੁ ਪੂਰਾ ਭੇਟੈ ਵਡਭਾਗੀ ਆਠ ਪਹਰ ਪ੍ਰਭੁ ਜਾਪੈ ॥

Cẖaraṇ kamal kar bohith karṯe sahsā ḏūkẖ na bi▫āpai Gur pūrā bẖetai vadbẖāgī āṯẖ pahar parabẖjāpai

One who (kar-i) makes being at (kamal) lotus (charan) feet of, i.e. in obedience to (kartey) the Creator (bohith-u) ship to cross/overcome the sea of vices; is not (biaapai) afflicted by (sahasa) anxiety and (dookh) pain.

One who (vaddbhaagi) to meets/follows (poora) the perfect (guru) guru (jaapai) remembers/obeys (prabh-u) the Almighty (aatth = eight x pahar = three hours) twenty four hours of day and night, – so find the true guru.

ਆਦਿ ਜੁਗਾਦੀ ਸੇਵਕ ਸੁਆਮੀ ਭਗਤਾ ਨਾਮੁ ਅਧਾਰੇ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਬਿਨੁ ਹਰਿ ਝੂਠ ਪਸਾਰੇ ॥੨॥

Āḏ jugāḏī sevak su▫āmī bẖagṯā nām aḏẖāre Nānak sikẖ ḏe▫e man parīṯam bin har jẖūṯẖ pasāre ||2||

Naam/Divine commands are (adhaarey = support) the guide for (bhagta) the devotees; they (aad-i = from beginning, jugaadi = through ages) are ever (seyvak = servants) in obedience to (suaami) the Master.

O (preetam) dear (man) mind, fifth Nanak (dey-i) is giving you (sikh) the counsel: (pasaary = expanse) everything (bin-u) except (har-i) God is (jhootth-u = false) impermanent – so do not get attached to them. 2.

ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਦਰੁ ਨਿਹਚਲੁ ਮਲੀ ॥

Man pi▫āri▫ā jī▫o miṯrā har laḏe kẖep savlī Man pi▫āri▫ā jī▫o miṯrā har ḏar nihcẖal malī

My (piaaria) dear (mitra) friend (man = mind) human being, one who (ladey = loads) buys/does business in (savali) the profitable (har-i) Divine (kheyp) merchandise, i.e. conducts the self by Naam,

s/he (mali) occupies (nihchal-u = unshakable) eternal seat at (dar-u) abode of, i.e. merges with, (har-i) the Almighty, o my (piaaria) dear (mitra) friend (man = mind) human being.

My dear mind, my friend, gather such (kheyp = merchandise) virtues as are profitable;

ਹਰਿ ਦਰੁ ਸੇਵੇ ਅਲਖ ਅਭੇਵੇ ਨਿਹਚਲੁ ਆਸਣੁ ਪਾਇਆ ॥ ਤਹ ਜਨਮ ਨ ਮਰਣੁ ਨ ਆਵਣ ਜਾਣਾ ਸੰਸਾ ਦੂਖੁ ਮਿਟਾਇਆ ॥

Har ḏar seve alakẖ abẖeve nihcẖal āsaṇ pā▫i▫ā Ŧah janam na maraṇ na āvaṇ jāṇā sansā ḏūkẖmitā▫i▫ā

(Paaiaa) having found (aasan-u) seat at (dar-u) place of (alakh = without signs) the Formless and (abheyvey = unknown mysteries) incomprehensible (har-i) Almighty, s/he (seyvey) serves/remains in obedience to the Master.

(Sansa) anxiety and (dookh) pain (mittaaiaa = efface) end (tah) there; there is no more (aavan) coming to Divine court and (jaana = going) being turned away to be put in cycles of (janam) births and (maran-u) deaths.

ਚਿਤ੍ਰ ਗੁਪਤ ਕਾ ਕਾਗਦੁ ਫਾਰਿਆ ਜਮਦੂਤਾ ਕਛੂ ਨ ਚਲੀ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਹਰਿ ਲਦੇ ਖੇਪ ਸਵਲੀ ॥੩॥

Cẖiṯar gupaṯ kā kāgaḏ fāri▫ā jamḏūṯā kacẖẖū na cẖalī Nānak sikẖ ḏe▫e man parīṯam har laḏe kẖep savlī ||3||

(Kaagad-u) the paper containing (leykha) account of deeds recorded by (chitr = writer, gupt = hidden) the metaphoric Divine recorders contains nothing against him/her and (phaariaa) is torn off, and (jamdoota) agents of Divine justice (chali = have way) can do (kachhoo na) nothing.

O (preetam) dear (man) mind, fifth Nanak (dey-i) is giving you (sikh) the counsel: one should (ladey = load) buy/does business in (savali) the profitable (har-i) Divine (kheyp) merchandise, i.e. conduct the self by Naam. 3.

Chitra Gupt the metaphoric recorders of human deeds find nothing against (destroy the account of) such a soul and hence the messengers of death can do nothing.

ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਕਰਿ ਸੰਤਾ ਸੰਗਿ ਨਿਵਾਸੋ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਨਾਮੁ ਜਪਤ ਪਰਗਾਸੋ ॥

Man pi▫āri▫ā jī▫o miṯrā kar sanṯā sang nivāso Man pi▫āri▫ā jī▫o miṯrā har nām japaṯ pargāso

My (piaaria) dear (mitra) friend (man = mind) human being, (kar-i) keep (nivaaso = residence) company (sang-i) with (santaa = saints) devotees of the Almighty and learn about Naam/Divine virtues and commands.

My dear friend, one (pargaaso) is enlightened with (japat) remembrance of Naam.

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ਸਿਮਰਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਇਛ ਸਗਲੀ ਪੁੰਨੀਆ ॥ ਪੁਰਬੇ ਕਮਾਏ ਸ੍ਰੀਰੰਗ ਪਾਏ ਹਰਿ ਮਿਲੇ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ॥

Simar su▫āmī sukẖah gāmī icẖẖ saglī punnī▫ā Purbe kamā▫e sarīrang pā▫e har mile cẖirī vicẖẖunni▫ā

(Simar-i) remembrance/obedience of (suaami) the Master (gaami = reaches) provides (saukhah) peace and (sagli) all (ichhaa) wishes (ki) of (man) the mind are (pu’nneeaa) fulfilled – God is found.

(Srirang = husband of Lakshmi) God (paaey) is found based on deeds (kamaaey) performed (purabg-i) earlier, i.e. throughout life and not just praying for this purpose; this is how (har-i) the Almighty (miley) is found (vichhu’nniaa) after being separated (chiri) for long.

ਅੰਤਰਿ ਬਾਹਰਿ ਸਰਬਤਿ ਰਵਿਆ ਮਨਿ ਉਪਜਿਆ ਬਿਸੁਆਸੋ ॥ ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਕਰਿ ਸੰਤਾ ਸੰਗਿ ਨਿਵਾਸੋ ॥੪॥

Anṯar bāhar sarbaṯ ravi▫ā man upji▫ā bisu▫āso Nānak sikẖ ḏe▫e man parīṯam kar sanṯā sang nivāso ||4||

Then (bisuaaso) belief (upjiaa) comes (man-i) in mind, i.e. one perceives, that the Almighty (ravi rahiaa) is present (antar-i) within and (baahar-i) outside (sarbat-i) everywhere.

O (preetam) dear (man) mind, fifth Nanak (dey-i) is giving you (sikh) the counsel: (kar-i) keep (nivaaso = residence) company (sang-i) with (santaa = saints) devotees of the Almighty and learn about Naam/Divine virtues and commands. 4.

ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਮਨੁ ਲੀਨਾ ॥ ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਹਰਿ ਜਲ ਮਿਲਿ ਜੀਵੇ ਮੀਨਾ ॥

Man pi▫āri▫ā jī▫o miṯrā har parem bẖagaṯ man līnā Man pi▫āri▫ā jī▫o miṯrā har jal mil jīve mīnā

My (piaaria) dear (mitra) friend (man = mind) human being, keep (man-u) the mind (leenaa) absorbed/in obedience to (preym) loving (bhagat-i = devotion) obedience to (har-i) the Almighty.

Like (meenaa) the fish (jeevai) remains alive (mil-i) with (jal) water, o my (piaaria) dear (mitra) friend (man = mind) human being.

ਹਰਿ ਪੀ ਆਘਾਨੇ ਅੰਮ੍ਰਿਤ ਬਾਨੇ ਸ੍ਰਬ ਸੁਖਾ ਮਨ ਵੁਠੇ ॥ ਸ੍ਰੀਧਰ ਪਾਏ ਮੰਗਲ ਗਾਏ ਇਛ ਪੁੰਨੀ ਸਤਿਗੁਰ ਤੁਠੇ ॥

Har pī āgẖāne amriṯ bāne sarab sukẖā man vuṯẖe Sarīḏẖar pā▫e mangal gā▫e icẖẖ punnī saṯgur ṯuṯẖe

Those who (aaghaaney) are satiated/happy (pee) drinking (har-i) the Divine (a’mmrit) the life giving (baaney = water) elixir, i.e. lead life by Naam/Divine commands (srab) all (sukhaa) comforts (vutthey) abide in (man) the mind, i.e. all their wishes are fulfilled and peace attained.

S/he (paaey) is finds (srirang = husband of Lakshmi) God, (gaaey) sings (mangal) songs of joy; his/her (ichh) wishes (punni) are fulfilled by finding God (tutthey) with pleasure/guidance of (sati guru) the true guru.

ਲੜਿ ਲੀਨੇ ਲਾਏ ਨਉ ਨਿਧਿ ਪਾਏ ਨਾਉ ਸਰਬਸੁ ਠਾਕੁਰਿ ਦੀਨਾ ॥ ਨਾਨਕ ਸਿਖ ਸੰਤ ਸਮਝਾਈ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਮਨੁ ਲੀਨਾ ॥੫॥੧॥੨॥

Laṛ līne lā▫e na▫o niḏẖ pā▫e nā▫o sarbas ṯẖākur ḏīnā Nānak sikẖ sanṯ samjẖā▫ī har parem bẖagaṯ man līnā ||5||1||2||

When the guru (leeney laaey) attaches (larr-i) to the scarf, i.e. accepts as follower and guides, one (paaey) obtains awareness (nau = nine, nidh-i = treasures) the wealth of awareness of (naau) Naam/Divine commands (deena) given (tthaahkur-i) by Master of (sarbas) all, the Creator.

Says fifth Nanak: One whom (samjhaaee) gives understanding and (sikh) guidance, (man-u) the mind of that person remains (leenaa) absorbed/in obedience to (preym) loving (bhagat-i = devotion) obedience to (har-i) the Almighty – and s/he finds God.

ਸਿਰੀਰਾਗ ਕੇ ਛੰਤ ਮਹਲਾ ੫   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sirīrāg ke cẖẖanṯ mėhlā 5    Ik▫oaʼnkār saṯgur parsāḏ

Composition (key) of the fifth Guru in Raga Siriraag, (chhant) song of love for the Almighty Invoking One all-pervasive Creator who may be known (prasaad-i) with the grace/guidance of (sati guru) the true guru

Note: This composition has a Slok or couplet called ‘Ddakhney’ before each Chhant. Ddakhna refers to the dialect of Punjabi language prevalent in Southern Punjab.   

ਡਖਣਾ ॥ ਹਠ ਮਝਾਹੂ ਮਾ ਪਿਰੀ ਪਸੇ ਕਿਉ ਦੀਦਾਰ ॥ ਸੰਤ ਸਰਣਾਈ ਲਭਣੇ ਨਾਨਕ ਪ੍ਰਾਣ ਅਧਾਰ ॥੧॥

Dakẖ▫ṇā   Haṯẖ majẖāhū mā pirī pase ki▫o ḏīḏār Sanṯ sarṇā▫ī labẖ▫ṇe Nānak parāṇ aḏẖār ||1|

Question: (Ddakhna) prologue in Southern dialect. (Ma) my (piri) Beloved God abides (majhaahoo) in my (hatth) heart; (kiau) how do I (pasee) see (deedaar = sight) vision of Him/her?

Answer: The Almighty is (adhaar) the mainstay of (praan) life; IT is (labhney) found by placing the self (sarnaaee = in sanctuary) in care and guidance of (sant = saint) the guru, says fifth Nanak. 1.

ਛੰਤੁ ॥ ਚਰਨ ਕਮਲ ਸਿਉ ਪ੍ਰੀਤਿ ਰੀਤਿ ਸੰਤਨ ਮਨਿ ਆਵਏ ਜੀਉ ॥ ਦੁਤੀਆ ਭਾਉ ਬਿਪਰੀਤਿ ਅਨੀਤਿ ਦਾਸਾ ਨਹ ਭਾਵਏ ਜੀਉ ॥

Cẖẖanṯ   Cẖaran kamal si▫o parīṯ rīṯ sanṯan man āv▫e jī▫o Ḏuṯī▫ā bẖā▫o biprīṯ anīṯ ḏāsā nah bẖāv▫e jī▫o

(Chhant-u) song of love for the Almighty: (Preet-i) love (siau) for being at (kamal) lotus (charan) feet of, i.e. loving obedience to, God as the (reet) way of life (aavaey = comes) abides (man-i) in the minds of (santan = saints) the seekers.

(Bipreet-i) the contrary way of following (duteeaa) other (aneet-i = not forever) short term (bhaau) ideas does not (bhaavaey) appeal to (daasaa = servants) the seekers.

ਦਾਸਾ ਨਹ ਭਾਵਏ ਬਿਨੁ ਦਰਸਾਵਏ ਇਕ ਖਿਨੁ ਧੀਰਜੁ ਕਿਉ ਕਰੈ ॥ ਨਾਮ ਬਿਹੂਨਾ ਤਨੁ ਮਨੁ ਹੀਨਾ ਜਲ ਬਿਨੁ ਮਛੁਲੀ ਜਿਉ ਮਰੈ ॥

Ḏāsā nah bẖāv▫e bin ḏarsāv▫e ik kẖin ḏẖīraj ki▫o karai Nām bihūnā ṯan man hīnā jal bin macẖẖulī ji▫o marai

Nothing (bhaavaey) is liked (daasa) by the seekers, and they (kiau = why?) are not (karai dheeraj-u) comforted (bin-u) except by (darsaavaey) vision of/experiencing the Almighty within.

One’s (tan-u) body and (man-u) mind of one who is (bihoona) bereft of awareness of Naam/Divine virtues and commands (heena = without strength) become weak – fall to vices, commit vices, suffer and – remain restless – (jiau) like (machhuli) the fish (marai) dies (bin-u) without (jal) water.

ਮਿਲੁ ਮੇਰੇ ਪਿਆਰੇ ਪ੍ਰਾਨ ਅਧਾਰੇ ਗੁਣ ਸਾਧਸੰਗਿ ਮਿਲਿ ਗਾਵਏ ॥ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਮਨਿ ਤਨਿ ਅੰਕਿ ਸਮਾਵਏ ॥੧॥

Mil mere pi▫āre parān aḏẖāre guṇ sāḏẖsang mil gāv▫e Nānak ke su▫āmī ḏẖār anūgrahu man ṯan ank samāv▫e ||1||

O (meyrey) my (piaarey) Beloved (praan = life, adhaarey = support) Almighty, please (mil-u = meet) manifest within me and enable that your servant (mil-i) finds (saadhsang-i) the holy congregation and (gaavaey) (sings) praises and learns to emulate (gun) Divine virtues.

O (suaami) Master of fifth Nanak, i.e. all seekers, please, (dhaar-i) bestow (anugrah-u) kindness to enable that my (man-i) mind and (tan-i) body (samaavaey) remain absorbed (ank-i) with you – in Your obedience. 1.

ਡਖਣਾ ॥ ਸੋਹੰਦੜੋ ਹਭ ਠਾਇ ਕੋਇ ਨ ਦਿਸੈ ਡੂਜੜੋ ॥ ਖੁਲ੍ਹ੍ਹੜੇ ਕਪਾਟ ਨਾਨਕ ਸਤਿਗੁਰ ਭੇਟਤੇ ॥੧॥

Dakẖ▫ṇā   Sohanḏaṛo habẖ ṯẖā▫e ko▫e na ḏisai dūjṛo Kẖulĥṛe kapāt Nānak saṯgur bẖetṯe ||1||

(Ddakhna) prologue in Southern dialect (Sohandrro = looks good) majesty of the Almighty is seen present (habh = all, tthaaey = places) everywhere (koey na = not any) no one (ddoojrro = second) else, i.e. there is only One Master.

This happens when (kapaatt) the shutters to the mind (khulharrey) open, i.e. ignorance is removed, (bhettatey) on meeting/learning from (sati guru) the true guru, says fifth Nanak. 1.

ਛੰਤੁ ॥ ਤੇਰੇ ਬਚਨ ਅਨੂਪ ਅਪਾਰ ਸੰਤਨ ਆਧਾਰ ਬਾਣੀ ਬੀਚਾਰੀਐ ਜੀਉ ॥ ਸਿਮਰਤ ਸਾਸ ਗਿਰਾਸ ਪੂਰਨ ਬਿਸੁਆਸ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰੀਐ ਜੀਉ ॥

Cẖẖanṯ   Ŧere bacẖan anūp apār sanṯan āḏẖār baṇī bīcẖārī▫ai jī▫o Simraṯ sās girās pūran bisu▫ās ki▫o manhu bisārī▫ai jī▫o

(Chhant-u) song of love for the Almighty: O Almighty, (teyrey) Your (bachan = words) commands are (apaar) have unlimited applicability and are (anoop) incomparable with any other; they are (aaddaar) the support/mainstay of (santaa) the seekers; they are understood (beechaareeai) by reflecting/understanding (baani = words) teachings of the guru.

They should be (simrat) remembered/obeyed with every (saas) breath and (giraas) morsel of food with (pooran) complete (bisuaas) faith; they (kiau = why?) should never (bisaareeai) be forgotten (manah-u) from the mind.

ਕਿਉ ਮਨਹੁ ਬੇਸਾਰੀਐ ਨਿਮਖ ਨਹੀ ਟਾਰੀਐ ਗੁਣਵੰਤ ਪ੍ਰਾਨ ਹਮਾਰੇ ॥ ਮਨ ਬਾਂਛਤ ਫਲ ਦੇਤ ਹੈ ਸੁਆਮੀ ਜੀਅ ਕੀ ਬਿਰਥਾ ਸਾਰੇ ॥

Ki▫o manhu besārī▫ai nimakẖ nahī tārī▫ai guṇvanṯ parān hamāre Man bāʼncẖẖaṯ fal ḏeṯ hai su▫āmī jī▫a kī birthā sāre

We (kiau = why?) should never (beysaareeai) forget (manh-u) from the mind; not (ttaareeai = keep away) ignore commands of (hamaarey) our (praan = life) Creator, (gunvant) the treasure of virtues for one (nimakh) moment

(Suaami) the Master (saarey) knows (birtha) the state of every (jeea) creature and (deyt) gives/grants (phal = fruits) fulfillment of wishes (baanchhat) wished by (man) the mind, i.e. fulfills yearning of the seeker to find god.

ਅਨਾਥ ਕੇ ਨਾਥੇ ਸ੍ਰਬ ਕੈ ਸਾਥੇ ਜਪਿ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰੀਐ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਪ੍ਰਭ ਪਹਿ ਕ੍ਰਿਪਾ ਕਰਿ ਭਵਜਲੁ ਤਾਰੀਐ ॥੨॥

Anāth ke nāthe sarab kai sāthe jap jū▫ai janam na hārī▫ai Nānak kī benanṯī parabẖ pėh kirpā kar bẖavjal ṯārī▫ai ||2||

The Almighty (naath) Master/provider of (anaath) master less/the hapless and (saatehy) with (srab kai) everyone – watches and looks after; we should (jap-i) remember and obey God and not (haareeai = lose) waste opportunity of (janam-u) human birth (jooai = in gambling) directionless pursuits.

It is (beynanti) supplication of fifth Nanak, the seeker, (pah-i) to (prabh) the Almighty; please (kar-i kirpa) be kind to (taareeai) ferry across (bhavjal-u) the world-ocean, i.e. free us of vices and accept for union with you. 2.

ਡਖਣਾ ॥ ਧੂੜੀ ਮਜਨੁ ਸਾਧ ਖੇ ਸਾਈ ਥੀਏ ਕ੍ਰਿਪਾਲ ॥ ਲਧੇ ਹਭੇ ਥੋਕੜੇ ਨਾਨਕ ਹਰਿ ਧਨੁ ਮਾਲ ॥੧॥

Dakẖ▫ṇā   Ḏẖūṛī majan sāḏẖ kẖe sā▫ī thī▫e kirpāl Laḏẖe habẖe thokṛe Nānak har ḏẖan māl ||1||

(Ddakhna) prologue in Southern dialect when (saaee/saa’nee) the Master (theeay) is (kripaal) kind one bathes in (dhhorri) dust of feet of, i.e. finds and follows teachings (khey) of (saadh) the guru.

Then (habhey) all (thokrreay) things are (ladhey) obtained, i.e. all wishes are fulfilled; Divine (dhan-u maal-u) the wealth of awareness of Naam/Divine experience of is obtained, says fifth Guru. 1.

ਛੰਤੁ ॥ ਸੁੰਦਰ ਸੁਆਮੀ ਧਾਮ ਭਗਤਹ ਬਿਸ੍ਰਾਮ ਆਸਾ ਲਗਿ ਜੀਵਤੇ ਜੀਉ ॥ ਮਨਿ ਤਨੇ ਗਲਤਾਨ ਸਿਮਰਤ ਪ੍ਰਭ ਨਾਮ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਤੇ ਜੀਉ ॥

Cẖẖanṯ   Sunḏar su▫āmī ḏẖām bẖagṯah bisrām āsā lag jīvṯe jī▫o Man ṯane galṯān simraṯ parabẖ nām har amriṯ pīvṯe jī▫o

(Chhant-u) song of love for the Almighty: (Sundar) the beautiful (dhaam) abode of (suaami) the Master – the holy congregation is (bisraam) source of comfort for (bhagtah) the devotees; they (jeevtey) live (lag-i) with (aasaa) hope of finding the Almighty. Their (man-i) mind and (taney) body remain (galtaan) lost/absorbed in (simrat) remembrance of (naam) Divine virtues and commands; they (peevtey) drink (a’mmrit-u) the life-giving elixir, i.e. experience God within.

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ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਪੀਵਤੇ ਸਦਾ ਥਿਰੁ ਥੀਵਤੇ ਬਿਖੈ ਬਨੁ ਫੀਕਾ ਜਾਨਿਆ ॥ ਭਏ ਕਿਰਪਾਲ ਗੋਪਾਲ ਪ੍ਰਭ ਮੇਰੇ ਸਾਧਸੰਗਤਿ ਨਿਧਿ ਮਾਨਿਆ ॥

Amriṯ har pīvṯe saḏā thir thīvṯe bikẖai ban fīkā jāni▫ā   Bẖa▫e kirpāl gopāl parabẖ mere sāḏẖsangaṯ niḏẖmāni▫ā

They (jaaniaa) consider (ban-u) the water of (bikhai) vices (pheeka) insipid, i.e. give up vices, (peevtaey drink) (a’mmrit-u) the life-giving (har-i) Divine elixir, i.e. live by Naam, and (theevtey) become (thir-u) stable/merged in God (sadaa) forever.

(Gopaal = nurturer of the world) benevolent (prabh) Almighty Master (bhaey) was (kirpal) kind to lead me to (sadhsangat-i) holy congregation where I learnt (mania) to obey (nidh-i = treasure) the valuable Naam/Divine commands

ਸਰਬਸੋ ਸੂਖ ਆਨੰਦ ਘਨ ਪਿਆਰੇ ਹਰਿ ਰਤਨੁ ਮਨ ਅੰਤਰਿ ਸੀਵਤੇ ॥ ਇਕੁ ਤਿਲੁ ਨਹੀ ਵਿਸਰੈ ਪ੍ਰਾਨ ਆਧਾਰਾ ਜਪਿ ਜਪਿ ਨਾਨਕ ਜੀਵਤੇ ॥੩॥

Sarbaso sūkẖ ānanḏ gẖan pi▫āre har raṯan man anṯar sīvṯe Ik ṯil nahī visrai parān āḏẖārā jap jap Nānak jīvṯe ||3||

O (piaarey) dear, those who (seevtey = stitch) keep (ratan-u = jewel) the valuable Naam (antar-i) in (man) mind, enjoy (sabso) all (sookh) comforts and (ghan/ghaney) abundant (aanand) happiness.

(Aadhaara = support, praan = life) the Almighty is not (visrai) forgotten by them even for (ik-u) one (til-u = sesame seed) bit of time; they (jap-i jap-i) remember and obey the Almighty and (jeevtey) live – unaffected by temptations, says fifth Nanak. 3.

ਡਖਣਾ ॥ ਜੋ ਤਉ ਕੀਨੇ ਆਪਣੇ ਤਿਨਾ ਕੂੰ ਮਿਲਿਓਹਿ ॥ ਆਪੇ ਹੀ ਆਪਿ ਮੋਹਿਓਹੁ ਜਸੁ ਨਾਨਕ ਆਪਿ ਸੁਣਿਓਹਿ ॥੧॥

Dakẖ▫ṇā   Jo ṯa▫o kīne āpṇe ṯinā kūʼn mili▫ohi Āpe hī āp mohi▫ohu jas Nānak āp suṇi▫ohi ||1||

(Ddakhna) prologue in Southern dialect O Almighty you (milioh-i) unite with Yourself those (Jo) whom (tau) you (keeney) make your (aapney) own, i.e. those who love and obey you.

You (sunio-i) hear your (jas-u) glory (aap-i) yourself and (aapey = self) you (mohioh-u) enchant (aapey hi) yourself – being within the creatures, says fifth Nanak. 1.

Note: The next Chhant paints an interesting situation. It mentions ਠਗਉਰੀ (Tthagauri) which refers to a type of drug used by cheats to inebriate their victims and rob them. But here the fifth Guru calls it ਪ੍ਰੇਮ ਠਗਉਰੀ (Prem Tthagauri) or the drug of love/obedience to win over God, thus:

ਛੰਤੁ ॥ ਪ੍ਰੇਮ ਠਗਉਰੀ ਪਾਇ ਰੀਝਾਇ ਗੋਬਿੰਦ ਮਨੁ ਮੋਹਿਆ ਜੀਉ ॥ ਸੰਤਨ ਕੈ ਪਰਸਾਦਿ ਅਗਾਧਿ ਕੰਠੇ ਲਗਿ ਸੋਹਿਆ ਜੀਉ ॥

Cẖẖanṯ   Parem ṯẖag▫urī pā▫e rījẖā▫e gobinḏ man mohi▫ā jī▫o Sanṯan kai parsāḏ agāḏẖ kanṯẖe lag sohi▫ā jī▫o

(Chhant-u) song of love for the Almighty: The seeker (paaey) serves (tthagauri) the intoxicant of (prem) love/obedience to (reejhaaey) please and (mohiaa) enchant (man-u) mind of, i.e. be accepted for union with, (gobind = master of the world) the Almighty.

It is (prasaad-i) grace/guidance (kai) of (santan) the guru that one (sohiaa = looks good) attains glory by (lag-i = touches, kantthey = throat) embrace/union with (agaadh-i) the Unfathomable Almighty.

ਹਰਿ ਕੰਠਿ ਲਗਿ ਸੋਹਿਆ ਦੋਖ ਸਭਿ ਜੋਹਿਆ ਭਗਤਿ ਲਖ੍ਯ੍ਯਣ ਕਰਿ ਵਸਿ ਭਏ ॥ ਮਨਿ ਸਰਬ ਸੁਖ ਵੁਠੇ ਗੋਵਿਦ ਤੁਠੇ ਜਨਮ ਮਰਣਾ ਸਭਿ ਮਿਟਿ ਗਏ ॥

Har kanṯẖ lag sohi▫ā ḏokẖ sabẖ johi▫ā bẖagaṯ lakẖ▫yaṇ kar vas bẖa▫e Man sarab sukẖ vuṯẖe goviḏṯuṯẖe janam marṇā sabẖ mit ga▫e

One who (johiaa) gives up (sabh-i) all (dokh) faults, the Almighty (bhaey) comes (vas-i) under control, i.e. likes him/her because of (lakhan) signs of (bhagat-i) devotion; s/he (sohiaa = looks good) attains glory by (lag-i = touches, kantthey = throat) embrace/union with (har-i) the Almighty 

When (govind/gobind = master of the world) the Almighty (tutthey) is pleased to unite, (sabh-i) all further (janam) births and (marna) deaths (mitt-i gaey = erased) removed, and (sarabh) all (sukh) comforts (vutthey) abide in mind.

ਸਖੀ ਮੰਗਲੋ ਗਾਇਆ ਇਛ ਪੁਜਾਇਆ ਬਹੁੜਿ ਨ ਮਾਇਆ ਹੋਹਿਆ ॥ ਕਰੁ ਗਹਿ ਲੀਨੇ ਨਾਨਕ ਪ੍ਰਭ ਪਿਆਰੇ ਸੰਸਾਰੁ ਸਾਗਰੁ ਨਹੀ ਪੋਹਿਆ ॥੪॥

Sakẖī manglo gā▫i▫ā icẖẖ pujā▫i▫ā bahuṛ na mā▫i▫ā hohi▫ā Kar gėh līne Nānak parabẖ pi▫āre sansār sāgar nahī pohi▫ā ||4||

When union of the soul-bride with the Almighty-husband takes place, her (ichh) wishes (pujaaiaa) are fulfilled, (sakhi) her girl-friends (gaaiaa) sing (manglo) songs of joy; the soul (hohiaa = be) does not come to (maaiaa) the world-play (bahurr-i) again, i.e. one is not reborn.

When (piaarey) the Beloved (prabh) Almighty (gah-i leeney) holds (kar-u) the hand, i.e. unites with IT-self, then (sansaar-u) the world-(saagar-u) ocean cannot (pohiaa) reach, i.e. one is never reborn, says fifth Nanak. 4.

The soul-woman sings the songs of joy in (the company of her friends) holy congregation and her wishes are fulfilled; Maya, the world play no longer holds sway.

(I was caught in the sea of vices) the beloved Master gave me the helping hand; the world ocean does not (Pohiaa =) eye me to consume.

ਡਖਣਾ ॥ ਸਾਈ ਨਾਮੁ ਅਮੋਲੁ ਕੀਮ ਨ ਕੋਈ ਜਾਣਦੋ ॥ ਜਿਨਾ ਭਾਗ ਮਥਾਹਿ ਸੇ ਨਾਨਕ ਹਰਿ ਰੰਗੁ ਮਾਣਦੋ ॥੧॥

Dakẖ▫ṇā   Sā▫ī nām amol kīm na ko▫ī jāṇḏo

Jinā bẖāg mathāhi se Nānak har rang māṇḏo ||1||

(Ddakhna) prologue in Southern dialect Awareness of (naam-u) Naam/commands of (saaee/saa’nee) the Master is wealth (amol-u) beyond price; (na koee = not any) no one (jaando) knows it’s (keem/keemat) price, i.e. awareness of Naam is not obtained with money but by following the guru.

Those in (jinaa) whose (bhaag) destiny it is written (mathaah-i) on the forehead, (sey) they (maando) enjoy (rang-u) love of (har-i) the Almighty, i.e. one finds/follows the guru with good fortune and enjoys life of joy without any anxiety, says fifth Nanak. 1.

ਛੰਤੁ ॥ ਕਹਤੇ ਪਵਿਤ੍ਰ ਸੁਣਤੇ ਸਭਿ ਧੰਨੁ ਲਿਖਤੀਂ ਕੁਲੁ ਤਾਰਿਆ ਜੀਉ ॥ ਜਿਨ ਕਉ ਸਾਧੂ ਸੰਗੁ ਨਾਮ ਹਰਿ ਰੰਗੁ ਤਿਨੀ ਬ੍ਰਹਮੁ ਬੀਚਾਰਿਆ ਜੀਉ ॥

Cẖẖanṯ   Kahṯe paviṯar suṇṯe sabẖ ḏẖan likẖ▫ṯīʼn kul ṯāri▫ā jī▫o Jin ka▫o sāḏẖū sang nām har rang ṯinībarahm bīcẖāri▫ā jī▫o

(Chhant-u) song of love for the Almighty: Those who (kahtey = say) praise/propound Naam are (pavitr) purified of vices, (sabh-i) all those who (suntey) listen – and follow – are (dha’nn-u) blessed. Those (likhtee’n) write (taariaa = ferry/save) bring good name to their (kul-u) lineage/forefathers.

Those (jin kau) who get (sang-u = company) guidance of (saadhoo) the guru, they develop (rang-u) love/obedience for (har-i) the Almighty; (tini) they (beechaariaa) contemplate Naam of (brahm-u) the Creator.

ਬ੍ਰਹਮੁ ਬੀਚਾਰਿਆ ਜਨਮੁ ਸਵਾਰਿਆ ਪੂਰਨ ਕਿਰਪਾ ਪ੍ਰਭਿ ਕਰੀ ॥ ਕਰੁ ਗਹਿ ਲੀਨੇ ਹਰਿ ਜਸੋ ਦੀਨੇ ਜੋਨਿ ਨਾ ਧਾਵੈ ਨਹ ਮਰੀ ॥

Barahm bīcẖāri▫ā janam savāri▫ā pūran kirpā parabẖ karī Kar gėh līne har jaso ḏīne jon nā ḏẖāvai nah marī

But only one on whom (prabh-i) the Almighty (kari) bestows (pooran = full) abundant (kirpa) kindness, s/he (beechaariaa) contemplates/obeys Naam and (svaariaa) makes success of (janam-u) human birth, i.e. attains union with the Creator.

The Almighty (gah-i leeney) holds his/her (kar-u) the hand/protects from vices and (deeney) gives awareness of (har-i) Divine (jaso = glory) virtues and commands by leading to the guru; s/he does not (mari = die) succumb to vices and so does not (dhaavai = runs) go through (jon-i) life forms, i.e. is freed from cycles of births and deaths.

ਸਤਿਗੁਰ ਦਇਆਲ ਕਿਰਪਾਲ ਭੇਟਤ ਹਰੇ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮਾਰਿਆ ॥ ਕਥਨੁ ਨ ਜਾਇ ਅਕਥੁ ਸੁਆਮੀ ਸਦਕੈ ਜਾਇ ਨਾਨਕੁ ਵਾਰਿਆ ॥੫॥੧॥੩॥

Saṯgur ḏa▫i▫āl kirpāl bẖetaṯ hare kām kroḏẖ lobẖ māri▫ā Kathan na jā▫e akath su▫āmī saḏkai jā▫e Nānak vāri▫ā ||5||1||3||

(Sati guru) the true guru is (daiaal) compassionate; he is (kirpaal) kind to help (maariaa = kill) get rid of (kaam-u) lust, (krodh-u) anger and (lobh-u) greed and (bhettat) unites (harey) with the Almighty.

(Suaami) the Master is (akath-u) Ineffable and (na jaaey) cannot be (kathan) be described; fifth Nanak, the seeker (sadkai jaaey) adores and (vaariaa = sacrifice) fully obeys. 5. 1. 3.