SGGS pp 1211-1213, Saarag M: 5, Shabads 34-43.

 

ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮੋਹਨ ਸਭਿ ਜੀਅ ਤੇਰੇ ਤੂ ਤਾਰਹਿ ॥ ਛੁਟਹਿ ਸੰਘਾਰ ਨਿਮਖ ਕਿਰਪਾ ਤੇ ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਉਧਾਰਹਿ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Mohan sabẖ jī▫a ṯere ṯū ṯārėh.  Cẖẖutėh sangẖār nimakẖ kirpā ṯe kot barahmand uḏẖārėh. ||1|| rahā▫o.

Sarang 5th Guru.

 

Composition of the fifth Guru in Raga Saarag. O (mohan) fascinating Master, (sabh-i) all (jeea) creatures are (teyrey = your) created by You and (too) You (taarah-i = ferry) save them from vices in the world-play.

They (chhuttah-i) are freed from (sanghaar = being killed) destruction (tey) with (nimakh) a bit of Your (kirpa) kindness; you (udhaarah) save (kott-i) crores of (brahmandd) universes. 1.

(Rahaau) dwell on this and reflect.

 

ਕਰਹਿ ਅਰਦਾਸਿ ਬਹੁਤੁ ਬੇਨੰਤੀ ਨਿਮਖ ਨਿਮਖ ਸਾਮ੍ਹ੍ਹਾਰਹਿ ॥ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦੀਨ ਦੁਖ ਭੰਜਨ ਹਾਥ ਦੇਇ ਨਿਸਤਾਰਹਿ ॥੧॥

Karahi arḏās bahuṯ benanṯī nimakẖ nimakẖ sāmāĥrahi. Hohu kirpāl ḏīn ḏukẖ bẖanjan hāth ḏe▫e nisṯārėh. ||1||

 

Those in trouble (katah-i) make (ardaas-i) supplication and (bahut-u) numerous (beynanti) requests (saamaahrah-i) invoking You (nimakh nimakh) every moment; and (hohu) being (kripal) merciful, You (bhanjan = destroyer) end (dukh) distress of (deen =poor) the helpless; You (dey-i) give (haatth) hand, i.e. graciously (nistaarah = ferry) help them overcome troubles. 1.

  

ਕਿਆ ਏ ਭੂਪਤਿ ਬਪੁਰੇ ਕਹੀਅਹਿ ਕਹੁ ਏ ਕਿਸ ਨੋ ਮਾਰਹਿ ॥ ਰਾਖੁ ਰਾਖੁ ਰਾਖੁ ਸੁਖਦਾਤੇ ਸਭੁ ਨਾਨਕ ਜਗਤੁ ਤੁਮ੍ਹ੍ਹਾਰਹਿ ॥੨॥੧੧॥੩੪॥

Ki▫ā e bẖūpaṯ bapure kahī▫ahi kaho e kis no mārėh. Rākẖ rākẖ rākẖ sukẖ▫ḏāṯe sabẖ Nānak jagaṯ ṯumĥārahi. ||2||11||34||

 

(Kia) what can (aey) these (bapurey) helpless people who (kaheeay) are called (bhoopat-i) kings do? Let someone (kahu) say (kis no) whom can they (maarah-i) kill, when God protects.

O Almighty, please (raakh-u raakh-u, raakh-u) save the creatures in all three regions – in water, in/on land and in space -, o (sukhdaatey) giver/Master of comfort; the whole (jagat-u) world is (tumhaarey) Your dominion, says fifth Nanak. 2. 11. 34.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਅਬ ਮੋਹਿ ਧਨੁ ਪਾਇਓ ਹਰਿ ਨਾਮਾ ॥ ਭਏ ਅਚਿੰਤ ਤ੍ਰਿਸਨ ਸਭ ਬੁਝੀ ਹੈ ਇਹੁ ਲਿਖਿਓ ਲੇਖੁ ਮਥਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ab mohi ḏẖan pā▫i▫o har nāmā.  Bẖa▫e acẖinṯ ṯarisan sabẖ bujẖī hai ih likẖi▫o lekẖ mathāmā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Ab = now) ever since (moh-i) I (paaio) obtained awareness of (naamaa) Naam or virtues and commands of (har-i) the Almighty;

I (bhaey) have become (achint) worry-free, (sabh) all fire of (trisan) craving (hai) has been (bujhi) quenched; (ih-u) this (leykh) writing was (likhio) written (mathaama = on the forehead) in my destiny – this happened based on past deeds. 1.

(Rahaau) dwell on this and reflect.

 

Note: the next verse talks of Sauda or business deal and the following talks of Baapaar/Beopaar and Banaj both meaning business. The conduct of business is used as metaphor for human conduct, where Naam or Divine virtues are taken as the capital and their application in practice as business. This context is helpful in understanding the next two verses.

 

ਖੋਜਤ ਖੋਜਤ ਭਇਓ ਬੈਰਾਗੀ ਫਿਰਿ ਆਇਓ ਦੇਹ ਗਿਰਾਮਾ ॥ ਗੁਰਿ ਕ੍ਰਿਪਾਲਿ ਸਉਦਾ ਇਹੁ ਜੋਰਿਓ ਹਥਿ ਚਰਿਓ ਲਾਲੁ ਅਗਾਮਾ ॥੧॥

Kẖojaṯ kẖojaṯ bẖa▫i▫o bairāgī fir ā▫i▫o ḏeh girāmā. Gur kirpāl sa▫uḏā ih jori▫o hath cẖari▫o lāl agāmā. ||1||

 

After having (khojat khojat) searched and searched I (bhaio) was (bairaagi = withdrawn) hopeless and (aaio) came (phir-i) back to (deyh) the body (giraama) village, i.e. looked within.

(Gur-i) the guru (kripaal-i) kindly (jorio = joined) arranged (ih-u) this (sauda) deal, i.e. gave me such a conduct by which (agama = beyond reach) the invaluable (laal-u) Beloved (chario) came (hath-i) in my hand, i.e. I found the Almighty within. 1.

 

ਆਨ ਬਾਪਾਰ ਬਨਜ ਜੋ ਕਰੀਅਹਿ ਤੇਤੇ ਦੂਖ ਸਹਾਮਾ ॥ ਗੋਬਿਦ ਭਜਨ ਕੇ ਨਿਰਭੈ ਵਾਪਾਰੀ ਹਰਿ ਰਾਸਿ ਨਾਨਕ ਰਾਮ ਨਾਮਾ ॥੨॥੧੨॥੩੫॥

Ān bāpār banaj jo karī▫ah ṯeṯe ḏūkẖ sahāmā. Gobiḏ bẖajan ke nirbẖai vāpārī har rās Nānak rām nāmā. ||2||12||35||

 

(Aan) other (banaj, baapaar = business) things (jo) which we (kareeah-i) do, (teytey) that many (dookh) pains we (sahaama) bear.

But (vaapaari) dealers (key) of, i.e. those who conduct themselves by, (bhajan = praise) praising and emulating virtues of (gobid/gobind = master of the world) the Almighty (nirbhai = fearless) have no fear of suffering; they use (naamaa) virtues and commands of (raam) the Almighty as (raas-i) capital/guide to conduct themselves, says fifth Nanak. 2. 12. 35.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮੇਰੈ ਮਨਿ ਮਿਸਟ ਲਗੇ ਪ੍ਰਿਅ ਬੋਲਾ ॥ ਗੁਰਿ ਬਾਹ ਪਕਰਿ ਪ੍ਰਭ ਸੇਵਾ ਲਾਏ ਸਦ ਦਇਆਲੁ ਹਰਿ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Merai man misat lage pari▫a bolā.  Gur bāh pakar parabẖ sevā lā▫e saḏ ḏa▫i▫āl har dẖolā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Bola = words) commands of (pria) the Beloved Almighty (lagey) seem (mistt) sweet to (meyrai) my (man-i) mind, i.e. I have a pleasant experience of living by Divine commands.

(Gur-i) the guru (pakar-i) held my (baah) arm and (laaey) engaged, i.e. guided me to be in, (seyva = service) obedience of (prabh) the Almighty; and (ddhola) the Beloved (har-i) Almighty is (sad) ever (daiaal-u) kind to me. 1.

(Rahaau) dwell on this and reflect.

 

ਪ੍ਰਭ ਤੂ ਠਾਕੁਰੁ ਸਰਬ ਪ੍ਰਤਿਪਾਲਕੁ ਮੋਹਿ ਕਲਤ੍ਰ ਸਹਿਤ ਸਭਿ ਗੋਲਾ ॥ ਮਾਣੁ ਤਾਣੁ ਸਭੁ ਤੂਹੈ ਤੂਹੈ ਇਕੁ ਨਾਮੁ ਤੇਰਾ ਮੈ ਓਲ੍ਹ੍ਹਾ ॥੧॥

Parabẖ ṯū ṯẖākur sarab parṯipālak mohi kalṯar sahiṯ sabẖ golā. Māṇ ṯāṇ sabẖ ṯūhai ṯūhai ik nām ṯerā mai olĥā. ||1||

 

O (prabh) Almighty, (too) You are (tthaakur-u) the Master and (pratipaalik-u) nurturer of (sarab) of all; (moh-i) I (sahit) along-with (klatr = wife) my family are (sabh-i) all Your (golaa = slaves) at Your call.

I owe my (maan-u = importance) status and (taan-u) strength to (toohai toohai) You alone; subjecting myself to (teyra) Your (Naam-u = virtues and commands) authority (ik-u = one) alone is (olhaa) protection (mai) for me. 1.

 

ਜੇ ਤਖਤਿ ਬੈਸਾਲਹਿ ਤਉ ਦਾਸ ਤੁਮ੍ਹ੍ਹਾਰੇ ਘਾਸੁ ਬਢਾਵਹਿ ਕੇਤਕ ਬੋਲਾ ॥ ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਪੁਰਖ ਬਿਧਾਤੇ ਮੇਰੇ ਠਾਕੁਰ ਅਗਹ ਅਤੋਲਾ ॥੨॥੧੩॥੩੬॥

Je ṯakẖaṯ baisālėh ṯa▫o ḏās ṯumĥāre gẖās badẖāvėh keṯak bolā. Jan Nānak ke parabẖ purakẖ biḏẖāṯe mere ṯẖākur agah aṯolā. ||2||13||36||

 

(Jey) if You (baisaalah-i) seat me (takhat-i) on a throne, i.e. make me a king, even (tau) then I will be (tumhaarey) Your (daas) servant; and if (badhaavah-i = cause to cut, ghaas-u = grass) You make me a grass-cutter, then (keytak = how much) what can I (bola) say – for I am Your servant.

You are (purakh-u) the all-pervasive (prabh) Almighty (bidhaatey) Creator of (jan) humble fifth Nanak, i.e. of all creatures, (agah = bottomless) the unfathomable (tthaakur) Master (atola = not weigh-able) beyond measure (meyrey = my) of all. 2. 13. 36.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਰਸਨਾ ਰਾਮ ਕਹਤ ਗੁਣ ਸੋਹੰ ॥ ਏਕ ਨਿਮਖ ਓਪਾਇ ਸਮਾਵੈ ਦੇਖਿ ਚਰਿਤ ਮਨ ਮੋਹੰ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Rasnā rām kahaṯ guṇ sohaʼn.  Ėk nimakẖ opā▫e samāvai ḏekẖ cẖariṯ man mohaʼn. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Rasna) the tongue, i.e. the human being (soha-n) looks good (kahat = saying, gun = virtues) praising and emulating virtues of (raam) the Almighty.

The Almighty (upaaey) creates and (samaavai = merge) dissolves in (eyk = one) a (nimakh) moment; (man) the mind is (moha-n) fascinated (deykh-i) seeing (charit) the wondrous play. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਸੁ ਸੁਣਿਐ ਮਨਿ ਹੋਇ ਰਹਸੁ ਅਤਿ ਰਿਦੈ ਮਾਨ ਦੁਖ ਜੋਹੰ ॥ ਸੁਖੁ ਪਾਇਓ ਦੁਖੁ ਦੂਰਿ ਪਰਾਇਓ ਬਣਿ ਆਈ ਪ੍ਰਭ ਤੋਹੰ ॥੧॥

Jis suṇi▫ai man ho▫e rahas aṯ riḏai mān ḏukẖ johaʼn. Sukẖ pā▫i▫o ḏukẖ ḏūr parā▫i▫o baṇ ā▫ī parabẖ ṯohaʼn. ||1||

 

(Suneeai) by listening to (jis-u) whom, (man-i) the mind (hoey) becomes (at-i) very (rahas-u) happy; and (maan) pride (ridai) in the mind (joha-n) is eyed for destruction, i.e. is destroyed, that is You o Almighty.

(Sukh-u) peace is (paaio) experienced and (dukh-u) distress (praaio) kept away when one (ban-i aai) gets along, i.e. when life is in tune with, (toha-n = you) Your virtues and commands, o (prabh) Almighty. 1.

 

ਕਿਲਵਿਖ ਗਏ ਮਨ ਨਿਰਮਲ ਹੋਈ ਹੈ ਗੁਰਿ ਕਾਢੇ ਮਾਇਆ ਦ੍ਰੋਹੰ ॥ ਕਹੁ ਨਾਨਕ ਮੈ ਸੋ ਪ੍ਰਭੁ ਪਾਇਆ ਕਰਣ ਕਾਰਣ ਸਮਰਥੋਹੰ ॥੨॥੧੪॥੩੭॥

Kilvikẖ ga▫e man nirmal ho▫ī hai gur kādẖe mā▫i▫ā ḏarohaʼn. Kaho Nānak mai so parabẖ pā▫i▫ā karaṇ kāraṇ samrathohaʼn. ||2||14||37||

 

When God is in mind, (kilvikh) evil ideas leave and (man) the mind (hoi hai) becomes (nirmal) purified; this happens (gur-i) by the guru (kaadhhey) expelling (droha-n) deception, i.e. being tempted by vices, in (maaiaa) the world-play.

 (Mai) I followed the guru and (paaiaa) found (so) that (prabh-u) Master who is (samrathoh-n) potent to (karan) do (kaaran) what is to be done, says fifth Nanak. 2. 14. 37.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਨੈਨਹੁ ਦੇਖਿਓ ਚਲਤੁ ਤਮਾਸਾ ॥ ਸਭ ਹੂ ਦੂਰਿ ਸਭ ਹੂ ਤੇ ਨੇਰੈ ਅਗਮ ਅਗਮ ਘਟ ਵਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Nainhu ḏekẖi▫o cẖalaṯ ṯamāsā.  Sabẖ hū ḏūr sabẖ hū ṯe nerai agam agam gẖat vāsā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. I (deykhio) see (chalat-u) a wondrous (tamaasha) play (nainhu) with my eyes.

The One God can be (door-i) far (hoo) from (sabh) everyone and (neyrai) near (tey) to (sabh) everyone; is (agam) beyond reach and (agam) beyond comprehension and also has (vaasaa) abode in (ghatt) body/mind, i.e. can be found within. 1.

(Rahaau) dwell on this and reflect.

 

ਅਭੂਲੁ ਨ ਭੂਲੈ ਲਿਖਿਓ ਨ ਚਲਾਵੈ ਮਤਾ ਨ ਕਰੈ ਪਚਾਸਾ ॥ ਖਿਨ ਮਹਿ ਸਾਜਿ ਸਵਾਰਿ ਬਿਨਾਹੈ ਭਗਤਿ ਵਛਲ ਗੁਣਤਾਸਾ ॥੧॥

Abẖūl na bẖūlai likẖi▫o na cẖalāvai maṯā na karai pacẖāsā. Kẖin mėh sāj savār bināhai bẖagaṯ vacẖẖal guṇṯāsā. ||1||

 

The Almighty is (abhool-u) infallible and does not (bhoolai) err, does not (chalaavai) enforce (likhio) what is written by someone – being the Ultimate authority – and does not (karai) make (pachaasa) fifty – numerous – (mataa) plans, but instantly decides and enforces, i.e. everything happens systemically according to the Divine cosmic laws of nature.

IT (saaj-i) creates, (savaar-i = transforms) imparts virtues and also(binaahai) destroys (mah-i) in (khin) a moment, i.e. ordinary people keep doing good and evil deeds, but God who is (guntaasa) the treasure of virtues, (vachhal) is the lover (bhagat-i) of the devotees, i.e. protects the devotees from falling prey to vices. 1.

  

ਅੰਧ ਕੂਪ ਮਹਿ ਦੀਪਕੁ ਬਲਿਓ ਗੁਰਿ ਰਿਦੈ ਕੀਓ ਪਰਗਾਸਾ ॥

Anḏẖ kūp mėh ḏīpak bali▫o gur riḏai kī▫o pargāsā.

 

One cannot see God within because the mind is blinded by other ideas: (Deepak-u) a lamp (balio) lights (mah-i) in that (andh) blind (koop = well) mind when (gur-i) the guru (keeo) makes (ridai) the mind (pargaasa) enlightened – by helping to expel other ideas and imparting awareness of Naam or Divine virtues and commands.

 

Page 1212

 

ਕਹੁ ਨਾਨਕ ਦਰਸੁ ਪੇਖਿ ਸੁਖੁ ਪਾਇਆ ਸਭ ਪੂਰਨ ਹੋਈ ਆਸਾ ॥੨॥੧੫॥੩੮॥

Kaho Nānak ḏaras pekẖ sukẖ pā▫i▫ā sabẖ pūran ho▫ī āsā. ||2||15||38||

 

(Sukh-u) peace is (paaiaa) attained when one (peykh-i) sees (daras-u) the vision of God – obtains awareness of Naam and practices it -; (sabh) all (aasa) wishes (hoi) are (pooran) fulfilled – by finding God within, says fifth Nanak. 2. 15. 38.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਚਰਨਹ ਗੋਬਿੰਦ ਮਾਰਗੁ ਸੁਹਾਵਾ ॥ ਆਨ ਮਾਰਗ ਜੇਤਾ ਕਿਛੁ ਧਾਈਐ ਤੇਤੋ ਹੀ ਦੁਖੁ ਹਾਵਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Cẖarnah gobinḏ mārag suhāvā.  Ān mārag jeṯā kicẖẖ ḏẖā▫ī▫ai ṯeṯo hī ḏukẖ hāvā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Maarag-u) the path shown (charnah) by feet of, i.e. walking on the path of obedience to the Almighty (gobind) Master of the world is (suhaava) pleasant – it brings comfort.

(Jeyta kichh-u = as much) the more we (dhaaeeai = run) walk on (aan) other (maarag) paths, (teyto hi = that much) the more there is (dukh) agony and (haava) repentance. 1.

(Rahaau) dwell on this and reflect.

 

ਨੇਤ੍ਰ ਪੁਨੀਤ ਭਏ ਦਰਸੁ ਪੇਖੇ ਹਸਤ ਪੁਨੀਤ ਟਹਲਾਵਾ ॥ ਰਿਦਾ ਪੁਨੀਤ ਰਿਦੈ ਹਰਿ ਬਸਿਓ ਮਸਤ ਪੁਨੀਤ ਸੰਤ ਧੂਰਾਵਾ ॥੧॥

Neṯar punīṯ bẖa▫e ḏaras pekẖe hasaṯ punīṯ tėhlāvā. Riḏā punīṯ riḏai har basi▫o masaṯ punīṯ sanṯ ḏẖūrāvā. ||1||

 

(Neytr) the eyes (bhaey) are (puneet) purified (pekhey) by seeing (daras-u) vision, and (hast) the hands (puneet) are purified (ttahlaava) by serving – complying with Divine commands.

(Ridaa) a mind is (puneet) pure (har-i) the Almighty (basio = abides) is remembered when (ridai) in the mind; (mast) the forehead is purified by (dhooraava) dust of the feet of, i.e. by paying obeisance and following the example of the (sant) the seekers/devotees. 1.

 

ਸਰਬ ਨਿਧਾਨ ਨਾਮਿ ਹਰਿ ਹਰਿ ਕੈ ਜਿਸੁ ਕਰਮਿ ਲਿਖਿਆ ਤਿਨਿ ਪਾਵਾ ॥ ਜਨ ਨਾਨਕ ਕਉ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਸੁਖਿ ਸਹਜੇ ਅਨਦ ਬਿਹਾਵਾ ॥੨॥੧੬॥੩੯॥

Sarab niḏẖān nām har har kai jis karam likẖi▫ā ṯin pāvā. Jan Nānak ka▫o gur pūrā bẖeti▫o sukẖ sėhje anaḏ bihāvā. ||2||16||39||

 

(Sarab) all (nidhaan) treasures are obtained, i.e. all aspirations are fulfilled, by conducting the self (naam-i) with Naam or virtues and commands (kai) of (har-i har-i) the Almighty; one in (jis-u) whose (karam-i) destiny it is so (likhiaa) written, (tin-i) that person (paava) obtains – awareness of Naam, and hence comforts.

(Jan = servant) humble fifth Nanak (bheyttio) found (poora) the perfect (gur-u) guru – with whose guidance he naturally lives by Naam, and life (bihaava) is passing (sukh-i) in comfort (sahjey) with poise and (anad/anand) happiness. 2. 16. 39.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਧਿਆਇਓ ਅੰਤਿ ਬਾਰ ਨਾਮੁ ਸਖਾ ॥ ਜਹ ਮਾਤ ਪਿਤਾ ਸੁਤ ਭਾਈ ਨ ਪਹੁਚੈ ਤਹਾ ਤਹਾ ਤੂ ਰਖਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ḏẖi▫ā▫i▫o anṯ bār nām sakẖā.  Jah māṯ piṯā suṯ bẖā▫ī na pahucẖai ṯahā ṯahā ṯū rakẖā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. One who (dhiaaio) invokes (naam-u) the Almighty (ant-i) at end (baar = time) of life, i.e. one who has conducted the self by Naam throughout life, Naam (sakhaa = companion) helps him/her, i.e. is taken as credit when account of deeds is taken at the end of life. 1.

(Jah) when consequences of deeds have to be faced by the soul, and none of (maat) mother, (pitaa) father (sut = sons) children and (bhaaee = brothers) siblings (pahuchai) reaches, (tahaa tahaa) there everywhere (too) You, i.e. God (rakhaa) protects. 1.

(Rahaau) dwell on this and reflect.

 

ਅੰਧ ਕੂਪ ਗ੍ਰਿਹ ਮਹਿ ਤਿਨਿ ਸਿਮਰਿਓ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾ ॥ ਖੂਲ੍ਹ੍ਹੇ ਬੰਧਨ ਮੁਕਤਿ ਗੁਰਿ ਕੀਨੀ ਸਭ ਤੂਹੈ ਤੁਹੀ ਦਿਖਾ ॥੧॥

Anḏẖ kūp garih mėh ṯin simri▫o jis masṯak lekẖ likẖā. Kẖūlĥe banḏẖan mukaṯ gur kīnī sabẖ ṯūhai ṯuhī ḏikẖā. ||1||

 

(Tin) that person (simrio) remembers God even in (andh = blind, koop = well) affection of (grih = home) the property and family, in (jis-u) whose (mastak-i = forehead) destiny this (leykh-u) writing/Divine command is (likhaa) written – based on past deeds.

(Bandhan = bondage) attachments to the world-play (khoolhey) open/break by his/her being (keeni) made (mukat-i) free (gur-i) by the guru, i.e. when other ideas leave the mind with the guru’s guidance, then it is (sabh) all (toohai toohi) You alone (dikhaa) seen within and everywhere, o Almighty. 1.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਆ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਆਘਾਏ ਰਸਨ ਚਖਾ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖ ਸਹਜੁ ਮੈ ਪਾਇਆ ਗੁਰਿ ਲਾਹੀ ਸਗਲ ਤਿਖਾ ॥੨॥੧੭॥੪੦॥

Amriṯ nām pī▫ā man ṯaripṯi▫ā āgẖā▫e rasan cẖakẖā. Kaho Nānak sukẖ sahj mai pā▫i▫ā gur lāhī sagal ṯikẖā. ||2||17||40||

 

My (man-u) mind has been (triptiaa) satiated by (peeaa) drinking the (amrit) the lifesaving elixir of, i.e. with practice, of Naam; and am (aghaaey) satisfied with (rasan) the tongue (chakhaa) having tasted Naam, i.e. I look to nothing else than practice of Naam for peace and poise.

(Mai) I (paaiaa) have obtained (sukh) comfort and (sahj) poise; (gur-i) the guru (laahi) removed (sagal) all (tikhaa) thirst, i.e. all craving has gone, says fifth Nanak. 2. 17. 40.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਗੁਰ ਮਿਲਿ ਐਸੇ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦਇਆਲੁ ਦੁਖ ਭੰਜਨੁ ਲਗੈ ਨ ਤਾਤੀ ਬਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Gur mil aise parabẖū ḏẖi▫ā▫i▫ā.  Bẖa▫i▫o kirpāl ḏa▫i▫āl ḏukẖ bẖanjan lagai na ṯāṯī bā▫i▫ā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. I (mil-i) found (gur) the guru and learnt to (dhiaaiaa) pay attention to virtues and commands of (prabhoo) the Almighty (aisey) such, that:

The Almighty (daiaal) compassionate (bhanjan) destroyer of (dukh) distress (bhaio) has been (kripal) kind and (tati = warm, baaiaa = air) – an idiom – difficulties (na) do not (lagai = touch) afflict. 1.

(Rahaau) dwell on this and reflect.

 

ਜੇਤੇ ਸਾਸ ਸਾਸ ਹਮ ਲੇਤੇ ਤੇਤੇ ਹੀ ਗੁਣ ਗਾਇਆ ॥ ਨਿਮਖ ਨ ਬਿਛੁਰੈ ਘਰੀ ਨ ਬਿਸਰੈ ਸਦ ਸੰਗੇ ਜਤ ਜਾਇਆ ॥੧॥

Jeṯe sās sās ham leṯe ṯeṯe hī guṇ gā▫i▫ā.  Nimakẖ na bicẖẖurai gẖarī na bisrai saḏ sange jaṯ jā▫i▫ā. ||1||

 

As taught by the guru (jeytey) as many (saas) breaths (ham) I (letey) take, I (gaaiaa = sang) praise virtues of the Almighty (teytey) that many times, i.e. I praise the Almighty with every breath.

The Almighty is not (bichhurai = separated) away from me (nimakh) for a moment for I do not (bisrai = forgotten) forget IT even for (ghari) an instant; IT is (sad) ever (sangey) with me (jat) wherever I (jaaiaa) go. 1.

 

ਹਉ ਬਲਿ ਬਲਿ ਬਲਿ ਬਲਿ ਚਰਨ ਕਮਲ ਕਉ ਬਲਿ ਬਲਿ ਗੁਰ ਦਰਸਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਕਾਹੂ ਪਰਵਾਹਾ ਜਉ ਸੁਖ ਸਾਗਰੁ ਮੈ ਪਾਇਆ ॥੨॥੧੮॥੪੧॥

Ha▫o bal bal bal bal cẖaran kamal ka▫o bal bal gur ḏarsā▫i▫ā. Kaho Nānak kāhū parvāhā ja▫o sukẖ sāgar mai pā▫i▫ā. ||2||18||41||

 

(Hau) I (bal-i = am sacrifice, kau = to) adore the Almighty and (bal-i = sacrifice – thrice) and think, speak and act according to (kamal = lotus, charan = feet) commands of the Master obeying (darsaaiaa = vision) teachings of the guru (bal-i bal-i = am sacrifice – twice) in thought and deed.

(Jau) Now when (mai) I (paaiaa) have found (saagar = ocean) the source of (sukh) peace, I have no (parvaahha = care) need to look to (kaahoo) anyone else, says fifth Nanak. 2. 18. 41.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮੇਰੈ ਮਨਿ ਸਬਦੁ ਲਗੋ ਗੁਰ ਮੀਠਾ ॥ ਖੁਲ੍ਹ੍ਹਿਓ ਕਰਮੁ ਭਇਓ ਪਰਗਾਸਾ ਘਟਿ ਘਟਿ ਹਰਿ ਹਰਿ ਡੀਠਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Merai man sabaḏ lago gur mīṯẖā.  Kẖuliĥa▫o karam bẖa▫i▫o pargāsā gẖat gẖat har har dīṯẖā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Sabad-u = word) teachings of (gur) the guru (lago = seem, meetthaa = sweet) are dear (meyrai) to my (man) mind.

My (karam-u) fortune (khulhio) opened up – the mind has been cleared of other ideas and – (bhaio) become (pargaasa) enlightened; I (deetthaa) see (har-i har-i) the Almighty (ghatt-i ghatt-i) in every body/mind and I am not self-centered anymore. 1.

(Rahaau) dwell on this and reflect.

 

ਪਾਰਬ੍ਰਹਮ ਆਜੋਨੀ ਸੰਭਉ ਸਰਬ ਥਾਨ ਘਟ ਬੀਠਾ ॥ ਭਇਓ ਪਰਾਪਤਿ ਅੰਮ੍ਰਿਤ ਨਾਮਾ ਬਲਿ ਬਲਿ ਪ੍ਰਭ ਚਰਣੀਠਾ ॥੧॥

Pārbarahm ājonī sambẖa▫o sarab thān gẖat bīṯẖā. Bẖa▫i▫o parāpaṯ amriṯ nāmā bal bal parabẖ cẖarṇīṯẖā. ||1||

 

(Paarbrahm) the Supreme Being (ajoni = unborn) does not have a form and is (sambhau) self-existent; but with vision imparted by the guru, I see IT (beettha/baittha = sitting) present at (sarab) all (thaan) places and (ghatt) body.

I (bhaio praapat-i = received) obtained awareness of (amrit) the life-giving (naamaa) Naam or virtues and commands of the Almighty and (bal-i bal-i = am sacrifice) adore being at (charneettha) feet, i.e. to be in obedience to (prabh) the Almighty. 1.

 

ਸਤਸੰਗਤਿ ਕੀ ਰੇਣੁ ਮੁਖਿ ਲਾਗੀ ਕੀਏ ਸਗਲ ਤੀਰਥ ਮਜਨੀਠਾ ॥ ਕਹੁ ਨਾਨਕ ਰੰਗਿ ਚਲੂਲ ਭਏ ਹੈ ਹਰਿ ਰੰਗੁ ਨ ਲਹੈ ਮਜੀਠਾ ॥੨॥੧੯॥੪੨॥

Saṯsangaṯ kī reṇ mukẖ lāgī kī▫e sagal ṯirath majnīṯẖā.  Kaho Nānak rang cẖalūl bẖa▫e hai har rang na lahai majīṯẖā. ||2||19||42||

 

I (laagi) application of (reyn-u) dust of the feet (ki) of (satsangat-i) the holy congregation (mukh-i) to the face, i.e. following the example of the devotees, is purifying like (majneettha) bath at (sagal) all (teerath) pilgrim centers.

My mind (bhaey) has been (rang-i) dyed in (chalool) deep red color – epitome of love, i.e. I am imbued with deep love for (har-i) the Almighty; this (majeettha) fast (rang-u) color will not (lahai = removed) go, i.e. I am sincerely devoted to God, says fifth Nanak. 2. 19. 42.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੀਓ ਗੁਰਿ ਸਾਥੇ ॥ ਨਿਮਖ ਬਚਨੁ ਪ੍ਰਭ ਹੀਅਰੈ ਬਸਿਓ ਸਗਲ ਭੂਖ ਮੇਰੀ ਲਾਥੇ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har har nām ḏī▫o gur sāthe.  Nimakẖ bacẖan parabẖ hī▫arai basi▫o sagal bẖūkẖ merī lāthe. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Gur-i) the guru (deeo) gave me awareness of (har-i = dispels vices) the purifying and (har-i = makes geen) rejuvenating (naam-u) virtues and commands of the Almighty (saathey) as companion, i.e. to keep in mind.

By reflecting on (bachan-u = word) guidance of the guru (nimakh) for a short time, (prabh) the Almighty (basio = dwelled) was found within and (sagal) all (meyri) my (bhookh = hunger) yearning for God (laathey = removed) has been satisfied. 1.

(Rahaau) dwell on this and reflect.

 

ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਗੁਣ ਨਾਇਕ ਠਾਕੁਰ ਸੁਖ ਸਮੂਹ ਸਭ ਨਾਥੇ ॥ ਏਕ ਆਸ ਮੋਹਿ ਤੇਰੀ ਸੁਆਮੀ ਅਉਰ ਦੁਤੀਆ ਆਸ ਬਿਰਾਥੇ ॥੧॥

Kirpā niḏẖān guṇ nā▫ik ṯẖākur sukẖ samūh sabẖ nāthe.  Ėk ās mohi ṯerī su▫āmī a▫or ḏuṯī▫ā ās birāthe. ||1||

 

(Tthaakur) the Master is (nidhaan) the treasure of (kripa) kindness, (naaik = master) the source of (gun) virtues and (naathey) Master of (sabh) all of (samooh) the whole lot of (sukh) comforts.

(Moh-i) I have (aas) expectation (eyk = one) only (teyri = your) from You, o (suaami) Master; (aas) expectation (duteeaa = second) from anyone (aur) else is (biraathey) empty – it does not materialize. 1.

 

ਨੈਣ ਤ੍ਰਿਪਤਾਸੇ ਦੇਖਿ ਦਰਸਾਵਾ ਗੁਰਿ ਕਰ ਧਾਰੇ ਮੇਰੈ ਮਾਥੇ ॥

Naiṇ ṯaripṯāse ḏekẖ ḏarsāvā gur kar ḏẖāre merai māthe.

 

When (gur-i) the guru (dhaarey) placed his (kar) hands on (meyrai) my (maathai) forehead, i.e. enabled me to look within, my inner (nain) eyes were (triptaasey = satiated) satisfied to (deykh-i) to see (darsaava) vision of the Almighty within.

 

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ਕਹੁ ਨਾਨਕ ਮੈ ਅਤੁਲ ਸੁਖੁ ਪਾਇਆ ਜਨਮ ਮਰਣ ਭੈ ਲਾਥੇ ॥੨॥੨੦॥੪੩॥

Kaho Nānak mai aṯul sukẖ pā▫i▫ā janam maraṇ bẖai lāthe. ||2||20||43||

 

(Mai) I (paaiaa) have attained (atul = unweigh-able = immeasurable) the supreme (sukh-u) comfort of finding the Almighty; all (bhai) fears of remaining in cycles of (janam) births and (maran) deaths (laathey) have been removed, says fifth Nanak. 2. 20. 43.