SGGS pp 597-599, Soratth M: 1, Shabads 7-12.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਉ ਮੀਨਾ ਬਿਨੁ ਪਾਣੀਐ ਤਿਉ ਸਾਕਤੁ ਮਰੈ ਪਿਆਸ ॥ ਤਿਉ ਹਰਿ ਬਿਨੁ ਮਰੀਐ ਰੇ ਮਨਾ ਜੋ ਬਿਰਥਾ ਜਾਵੈ ਸਾਸੁ ॥੧॥

Soraṯẖ mėhlā 1.  Ji▫o mīnā bin pāṇī▫ai ṯi▫o sākaṯ marai pi▫ās.  Ŧi▫o har bin marī▫ai re manā jo birthā jāvai sās. ||1||

 

Composition of the first Guru in Raga Soratth. (Jio) like (meena) the fish (marai) dies (bin-u) without (paaneeai) water, (tio) likewise (saakat-u = worshipper of Shakti) one in material pursuits, dies of (piaas-u = thirst) craving – for more and more material wealth.

(Tio) similarly, (rey) o (manaa) my mind, the soul (mareeai = dies) withers (jo) if (saas-u) a single breath (jaavai = goes) passes (birtha) without remembering (har-i) the Almighty. 1 

 

ਮਨ ਰੇ ਰਾਮ ਨਾਮ ਜਸੁ ਲੇਇ ॥ ਬਿਨੁ ਗੁਰ ਇਹੁ ਰਸੁ ਕਿਉ ਲਹਉ ਗੁਰੁ ਮੇਲੈ ਹਰਿ ਦੇਇ ॥ ਰਹਾਉ ॥

Man re rām nām jas le▫e.  Bin gur ih ras ki▫o laha▫o gur melai har ḏe▫e. Rahā▫o.

 

(Rey) o (man) my mind, (ley-i = take) assimilate (naam) virtues of (raam) the all-pervasive Master.

Remember, one (kio = how?) cannot (lahau = take) obtain awareness of (ih-u) this (ras-u) elixir, i.e. Divine virtues (bin-u) without the guru; when (har-i) the Almighty (meylai) enables to find the guru, he (dey-i) gives this nectar.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਜਨਾ ਮਿਲੁ ਸੰਗਤੀ ਗੁਰਮੁਖਿ ਤੀਰਥੁ ਹੋਇ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨਾ ਗੁਰ ਦਰਸੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Sanṯ janā mil sangṯī gurmukẖ ṯirath ho▫e. Aṯẖsaṯẖ ṯirath majnā gur ḏaras parāpaṯ ho▫e. ||2||

 

(Teerath-u) pilgrimage for (sant janaa) the seekers is (mil-u) meeting and (sangti) together reflecting on (gurmukh-i) the guru’s teachings.

Self-purification for which people take (majna) baths at (atthsatth) sixty eight pilgrim centres, prapat-i hoey = is obtained) is attained by (daras-u) meeting the guru – and following his teachings. 2.

 

ਜਿਉ ਜੋਗੀ ਜਤ ਬਾਹਰਾ ਤਪੁ ਨਾਹੀ ਸਤੁ ਸੰਤੋਖੁ ॥ ਤਿਉ ਨਾਮੈ ਬਿਨੁ ਦੇਹੁਰੀ ਜਮੁ ਮਾਰੈ ਅੰਤਰਿ ਦੋਖੁ ॥੩॥

Ji▫o jogī jaṯ bāhrā ṯap nāhī saṯ sanṯokẖ.  Ŧi▫o nāmai bin ḏehurī jam mārai anṯar ḏokẖ. ||3||

 

(Jio) like it is no use if (jogi) a Yogi observes (tap-u) ascetic discipline (baahra) without (jat = control of senses) resisting worldly desires, and does (naahi) does not (sat) live truthfully and does not have (santokh-u) contentment.

(Tio) similarly a (deyhuri = body) person who lives (bin-u) without remembering (naamai) Divine virtues, and has (dokh-u = fault) evil thoughts (antar-i) within, (jam) Divine justice (maarai = hits) punishes, that soul. 3.

 

ਸਾਕਤ ਪ੍ਰੇਮੁ ਨ ਪਾਈਐ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰੁ ਮਿਲੈ ਕਹੁ ਨਾਨਕ ਸਿਫਤਿ ਸਮਾਇ ॥੪॥੭॥

Sākaṯ parem na pā▫ī▫ai har pā▫ī▫ai saṯgur bẖā▫e.  Sukẖ ḏukẖ ḏāṯā gur milai kaho Nānak sifaṯ samā▫e. ||4||7||

 

We should not (paaeeai) bear (preym-u) love for (saakat = worshipper of Shakti) a materialist; (har-i) the Almighty (paaeeai) is found with (bhaaey = love) obedience of (satigur) the true guru.

One who (milai) finds the guru and follow his teachings, finds the Almighty, (daata) the giver/controller of (sukh) comforts and (dukh-u) distress; such a person (samaaey = is absorbed) lives by emulating (sifat-i) Divine virtues, says Guru Nanak. 4. 7.

 

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Note: We look forward to and seek means of pleasure and comfort in life and when they are obtained we forget the Almighty who gives these; but life is short and end with death. Human birth is an opportunity for soul to carry out what it enters the body but forgets this. Gur Nanak asks us to ever follow the true guru to be reminded and guided on the path that unites it to the Creator, and not be sent for rebirth.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thāre bẖekẖārī jī▫o.  Mai ki▫ā māga▫o kicẖẖ thir na rahā▫ī har ḏījai nām pi▫ārī jī▫o. ||1||

 

O Almighty (prabh) Master, (too) You are (poora) the perfect (daata = giver) benefactor (mat-i) by nature, i.e. You ever keep giving, (ham) we are (thaarey) Your (bheykhaari) beggars, i.e. we look to You.

(Kia) what material benediction do (mai) I (maagau) ask, as (kichh-u na = not any) nothing (rahaai = remains) is (thir-u) lasting; o (har-i) Almighty, please (deejai = give) impart me awareness of Your (naam-u) virtues and commands, and (piaari) love – blessings. 1.

 

ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਗੁਪਤੋ ਵਰਤੈ ਗੁਰ ਸਬਦੀ ਦੇਖਿ ਨਿਹਾਰੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Gẖat gẖat rav rahi▫ā banvārī.  Jal thal mahī▫al gupṯo varṯai gur sabḏī ḏekẖ nihārī jī▫o. Rahā▫o.

 

(Banvaari = gardener of vegetation) the Almighty (rav-i rahiaa) is present (ghatt-i ghatt-i) in every body/mind; IT (vartai) pervades there (gupto) hidden; we can (deykh-i, nihaari = see) find IT within (sabdi = with the word) with guidance of (gur) the guru.

(Rahaau) dwell on this and contemplate.

 

ਮਰਤ ਪਇਆਲ ਅਕਾਸੁ ਦਿਖਾਇਓ ਗੁਰਿ ਸਤਿਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਜੀਉ ॥ ਸੋ ਬ੍ਰਹਮੁ ਅਜੋਨੀ ਹੈ ਭੀ ਹੋਨੀ ਘਟ ਭੀਤਰਿ ਦੇਖੁ ਮੁਰਾਰੀ ਜੀਉ ॥੨॥

Maraṯ pa▫i▫āl akās ḏikẖā▫i▫o gur saṯgur kirpā ḏẖārī jī▫o.  So barahm ajonī hai bẖī honī gẖat bẖīṯar ḏekẖ murārī jī▫o. ||2||

 

(Gur-i) the great (satigur) true guru (kirpa dhaari) is kind to (dikhaaio) show – give awareness that the Almighty is present in (marat = place of death) the earth, (paiaal/paataal) nether/lower regions and (akaas) the sky.

You can (deykh-u) see (bheetar-i) in (ghatt) the body/mind itself, (muraari = killer of the demon Mur – Krishna, metaphor for) the Almighty who (ajoni) is unborn, (hai) is, and (bhi) also (honi) shall be, i.e. is eternal. 2.

 

Page 598

 

ਜਨਮ ਮਰਨ ਕਉ ਇਹੁ ਜਗੁ ਬਪੁੜੋ ਇਨਿ ਦੂਜੈ ਭਗਤਿ ਵਿਸਾਰੀ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਗੁਰਮਤਿ ਪਾਈਐ ਸਾਕਤ ਬਾਜੀ ਹਾਰੀ ਜੀਉ ॥੩॥

Janam maran ka▫o ih jag bapuṛo in ḏūjai bẖagaṯ visārī jī▫o.  Saṯgur milai ṯa gurmaṯ pā▫ī▫ai sākaṯ bājī hārī jī▫o. ||3||

 

(Jag-u = world) the creatures (bapurro = poor) have nothing in their hands; (ih-u) this (jag-u) world is for the creatures (janam) for birth to carry out for what the Creator sends and then (maran) to die; but (in-i) they remain attached (doojai = other) to other things (visaari) forgetting (bhagat-i = devotion) to practice Divine commands.

When one (milai) finds (satigur-u) the true guru, (ta) then s/he (paaeeai) receives and follows (gurmat-i) the guru’s counsel – to carry out Divine commands; but (saakat) one who ignores God’s commands (haar-i) loses (baaji) the game, i.e. fails to obey the Creator and does not attain union with the Creator, and remains in cycles of births and deaths. 3.

 

ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥ ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥
Saṯgur banḏẖan ṯoṛ nirāre bahuṛ na garabẖ majẖārī jī▫o.  Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8||

 

(Satigur) the true guru (torr-i) breaks (bandhan) bondage to, and (niraarey) separates from, other pursuits; then there is no being put (majhaari) in (garabh) the womb, i.e. being born, (bahurr-i) again.

(Giaan) awareness of (ratan-u = jewel) the valuable Divine virtues and commands (pargaasia) enlightens the mind – darkness of ignorance ends -, and (nirankaari) the Formless (har-i) Almighty is seen (vasiaa) abiding (man-i) in the mind, says Guru Nanak. 4. 8.

 

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Note: Human birth is an opportunity amongst all species to become like the Creator and attain union with IT. This means emulating Gun/Divine virtues and obeying Hukam/Divine commands. We forget this due to temptations in the world-play and hence need guidance of the guru. One who follows the guru, his/her mind does not waver to look elsewhere. The human being needs to give up all pretence and cleverness, and follow the guru, says Guru Nanak in this Shabad.

 

Note: On deeper thought, this Shabad elucidates “Kiv sachiaaraa hoeeai kiv koorrai tuttai pal” Japji Paurri 1. Meaning, how to break the wall of falsehood and be truthful, i.e. genuine, not hypocrite. This may be seen in this Shabad, by asking to forsake garbs and cleverness in stanza 1, searching within in the Rahaau verse, being conscious of right and wrong in stanza 2, avoiding having falsehood within but pretending to be clean the body in stanza 3, and finally being aware of Naam and conforming to it.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥ ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Jis jal niḏẖ kāraṇ ṯum jag ā▫e so amriṯ gur pāhī jī▫o.  Cẖẖodahu ves bẖekẖ cẖaṯurā▫ī ḏubiḏẖā ih fal nāhī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. O human being, (jal = water, nidh-i = treasure) the nectar (jis-u kaaran-i = for whose sake) to obtain which (tum) you (aaey) came (jag-i) to the world, i.e. guidance to get out of cycles of births and deaths. (So) that (amrit-u) nectar – guidance to live by Naam or Divine virtues and commands – is (paahi) with the guru – learn from, and follow, the guru.

(Chhoddah-u) give up wearing pretentious pious looking (veys, bheykh) garb, and your (chaturaaee) cleverness, – by which you can only impress people, not the Almighty; (ih-u) this (phal) fruit, i.e. finding the Almighty is not attained by (dubidha) duality – other pursuits. 1. 

 

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥ ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Man re thir rahu maṯ kaṯ jāhī jī▫o.  Bāhar dẖūdẖaṯ bahuṯ ḏukẖ pāvahi gẖar amriṯ gẖat māhī jī▫o. Rahā▫o.

 

(Rey) o (man = mind) human mind, (rah-u) stay (thir-u = stable) steadfast – in faith in guidance of the guru; (mat-u) do not (jaahi) go (kat) anywhere, looking for the Almighty.

(Ddhooddhat) by searching (baahar-i) outside, you will only (paavah-i) suffer (bahut-u) a lot of (dukh-u) distress, but with no success; find (amrit-u) the nectar – virtues of the Almighty – (ghar-i = at home) within; they are (maahi) in (ghatt) the body/mind, and discovered with the guru’s guidance.

(Rahaau) dwell on this and contemplate.

 

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥ ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥

Avguṇ cẖẖod guṇā ka▫o ḏẖāvahu kar avguṇ pacẖẖuṯāhī jī▫o.  Sar apsar kī sār na jāṇėh fir fir kīcẖ budāhī jī▫o. ||2||

 

(Chhodd-i) forsake (avgun) vices and (kau dhaavhu = run to) practice (guna) virtues; remember, one (pachhutaahi) repents (kar-i) by committing (avgun) vices.

One who does not (jaanah-i = know) have (saar) awareness of what is (sar) good/right and what is (apsar) bad/wrong, (buddaahi) sinks in (keech/keecharr) the quagmire, i.e. keeps falling prey to temptaions – and hence reborn – (phir-i phir-i) again and again. 2.

 

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥ ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥੩॥

Anṯar mail lobẖ baho jẖūṯẖe bāhar nāvhu kāhī jī▫o.  Nirmal nām japahu saḏ gurmukẖ anṯar kī gaṯ ṯāhī jī▫o. ||3||

 

(Kaahi = why?) it is no use to (baahar-i) outwardly (naavhu = bathe) wash the body – to pretend being pious – when there is (mail-u) filth of (lobh-u) greed and (bahu = great) terrible (jhootthey = false thoughts) deceit (antar-i) within.

(Sad) ever (japahu) conform to (nirmal) the purifying (naam-u) Divine commands (gurmukh-i) with the guru’s guidance; (taahi) only then is (gat-i = freedom) cleansing (ki) of (antar) the inner-self achieved. 3.

 

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥੪॥੯॥

Parhar lobẖ ninḏā kūṛ ṯi▫āgahu sacẖ gur bacẖnī fal pāhī jī▫o.  Ji▫o bẖāvai ṯi▫o rākẖo har jī▫o jan Nānak sabaḏ salāhī jī▫o. ||4||9||

 

(Parhar-i, tiaagahu) give up (lobh-u) greed, (ninda) vilification and (koorr = false-hood) deceit (bachni = with words) with guidance of the guru; then you will (paahi) obtain (phal-u) the fruit – of obtaining awareness -of (sach-u = truth) Naam or Divine virtues and commands.

O (jeeo) revered (har-i) Almighty, I do not know how to do this – please (raakhahu) keep me (jio) the way it would (bhaavai) please You; may (jan) humble Nanak follow (sabad-i) the guru’s words to (salaahi) praise and emulate Your virtues. 4. 9.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ਪੰਚਪਦੇ ॥ ਅਪਨਾ ਘਰੁ ਮੂਸਤ ਰਾਖਿ ਨ ਸਾਕਹਿ ਕੀ ਪਰ ਘਰੁ ਜੋਹਨ ਲਾਗਾ ॥ ਘਰੁ ਦਰੁ ਰਾਖਹਿ ਜੇ ਰਸੁ ਚਾਖਹਿ ਜੋ ਗੁਰਮੁਖਿ ਸੇਵਕੁ ਲਾਗਾ ॥੧॥

Soraṯẖ mėhlā 1 pancẖpaḏe.  Apnā gẖar mūsaṯ rākẖ na sākėh kī par gẖar johan lāgā.  Gẖar ḏar rākẖahi je ras cẖākẖahi jo gurmukẖ sevak lāgā. ||1||

 

Composition of the first Guru in Raga Soratth (panchpad-e) with five stanzas: O mortal, your (apna) own (ghar-u) house (moosat) is being robbed and you (na saakah-i) cannot (raakh-i) protect it, i.e. you ignore falling prey to vices, but (laaga) engage in (johan) looking at (par ghar = others’ houses) others’ faults – and pointing out.

When you (chaakhah-i = taste) get awareness of (ras=u = elixir) Divine virtues, then you will (raakhah-i) protect your (ghar-u dar-u = house) mind; remember this is achieved by (jo) one who (laaga = engages) follows (gurmukh-i) guru’s teachings as (s-evak-u) a servant, i.e. with humility. 1.

 

ਮਨ ਰੇ ਸਮਝੁ ਕਵਨ ਮਤਿ ਲਾਗਾ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਅਨ ਰਸ ਲੋਭਾਨੇ ਫਿਰਿ ਪਛੁਤਾਹਿ ਅਭਾਗਾ ॥ ਰਹਾਉ ॥

Man re samajẖ kavan maṯ lāgā.  Nām visār an ras lobẖāne fir pacẖẖuṯāhi abẖāgā. Rahā▫o.

 

(Rey) o (man) my mind, (samajh-u) understand in (kavan) what (mat-i) thoughts are you (laaga) engaged.

One who (visaar-i) forgets (naam-u) Divine virtues and commands, and (lobhaaney) is engrossed (an) other (ras-u = taste) interests, s/he is (abhaaga) unfortunate and (phir-i = then) later (pachhutaah-i) repents.

(Rahaau) dwell on this and contemplate.

 

ਆਵਤ ਕਉ ਹਰਖ ਜਾਤ ਕਉ ਰੋਵਹਿ ਇਹੁ ਦੁਖੁ ਸੁਖੁ ਨਾਲੇ ਲਾਗਾ ॥ ਆਪੇ ਦੁਖ ਸੁਖ ਭੋਗਿ ਭੋਗਾਵੈ ਗੁਰਮੁਖਿ ਸੋ ਅਨਰਾਗਾ ॥੨॥

Āvaṯ ka▫o harakẖ jāṯ ka▫o rovėh ih ḏukẖ sukẖ nāle lāgā.  Āpe ḏukẖ sukẖ bẖog bẖogāvai gurmukẖ so anrāgā. ||2||

 

S/he (harakh= joy) is happy (kau) when something/someone is (aavat = coming) received/born, and (ravah-i) cries when they (jaat= go) are lost, (ih-u) this (dukh-u = pain) sorrow and (sukh-u) happiness (naaley laaga = attached) is with him/her – because of past association/deeds.

(Aapey = self) the Almighty (bhog-i) causes the mortals to be engrossed in these and then (bhogaavai) causes to face consequences; but one (jo) who (gurmukh-i) follows the guru’s teachings, remains (anraaga = without love) unaffected by these. 2.

 

ਹਰਿ ਰਸ ਊਪਰਿ ਅਵਰੁ ਕਿਆ ਕਹੀਐ ਜਿਨਿ ਪੀਆ ਸੋ ਤ੍ਰਿਪਤਾਗਾ ॥ ਮਾਇਆ ਮੋਹਿਤ ਜਿਨਿ ਇਹੁ ਰਸੁ ਖੋਇਆ ਜਾ ਸਾਕਤ ਦੁਰਮਤਿ ਲਾਗਾ ॥੩॥

Har ras ūpar avar ki▫ā kahī▫ai jin pī▫ā so ṯaripṯāgā.  Mā▫i▫ā mohiṯ jin ih ras kẖo▫i▫ā jā sākaṯ ḏurmaṯ lāgā. ||3||

 

(Kiaa) what can we (kaheeai) say, i.e. nothing, is (oopar-i) above (har-i ras = Divine elixir) Divine virtues; (jin-i) one who (peeaa = drinks) emulates them, (so) that person (triptaaga) is satiated.

But (jin-i) one who, (mohit) enticed by (maaia) temptations in the world-play, (khoiaa) loses) does not take (ihu) this (ras-u = elixir) nectar, that (saakat) materialist (ja) goes and (laaga = attached) acts by (durmat-i) evil thoughts, and deeds. 3.

 

ਮਨ ਕਾ ਜੀਉ ਪਵਨਪਤਿ ਦੇਹੀ ਦੇਹੀ ਮਹਿ ਦੇਉ ਸਮਾਗਾ ॥ ਜੇ ਤੂ ਦੇਹਿ ਤ ਹਰਿ ਰਸੁ ਗਾਈ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਲਿਵ ਲਾਗਾ ॥੪॥

Man kā jī▫o pavanpaṯ ḏehī ḏehī mėh ḏe▫o samāgā.  Je ṯū ḏėh ṯa har ras gā▫ī man ṯaripṯai har liv lāgā. ||4||

 

The master of the soul/mind is (jeeo) the Almighty; (pavanpat-i) the soul is master of the body, (deyo = light) the Almighty (samaaga) is present (mah-i) in the body.

(Jey) if (too) You (deyh-i) give this awareness, o Almighty, (ta) then one (gaaee = sing) praises (har-i ras-u) Divine virtues, (liv laaga) focuses on them, and thus finds the Master within, by which man-u) the mind would (triptai = satiated) feel at peace. 4.

ਸਾਧਸੰਗਤਿ ਮਹਿ ਹਰਿ ਰਸੁ ਪਾਈਐ ਗੁਰਿ ਮਿਲਿਐ ਜਮ ਭਉ ਭਾਗਾ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਜਪਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ ਮਸਤਕਿ ਭਾਗਾ ॥੫॥੧੦॥

Sāḏẖsangaṯ mėh har ras pā▫ī▫ai gur mili▫ai jam bẖa▫o bẖāgā.  Nānak rām nām jap gurmukẖ har pā▫e masṯak bẖāgā. ||5||10||

 

(Har-i ras-u) Awareness of Divine virtues is (paaeeai) is obtained (mah-i) in (saadhsangat-i) holy congregation; there one (miliai) meets the guru through his teachings, and follows them, then (bhau) fear of (jam) the messenger of death (bhaaga = runs) is obviated.

Those in whose (mastak-i = on forehead, bhaag = fortune) destiny it is so written, they, (gurmukh-i) with the guru’s guidance (jap-i) recount – and practice (raam naam-u) Divine virtues and commands, and (paaey) find (har-i) the Almighty. 5. 10.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਸਰਬ ਜੀਆ ਸਿਰਿ ਲੇਖੁ ਧੁਰਾਹੂ ਬਿਨੁ ਲੇਖੈ ਨਹੀ ਕੋਈ ਜੀਉ ॥ ਆਪਿ ਅਲੇਖੁ ਕੁਦਰਤਿ ਕਰਿ ਦੇਖੈ ਹੁਕਮਿ ਚਲਾਏ ਸੋਈ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.  Sarab jī▫ā sir lekẖ ḏẖurāhū bin lekẖai nahī ko▫ī jī▫o.  Āp alekẖ kuḏraṯ kar ḏekẖai hukam cẖalā▫e so▫ī jī▫o. ||1||

 

Composition of the first Guru in Raga Soratth. (Sarab) all (jeeaa) creatures have (leykh-u = writing) commands written (sir-i) on the head, i.e. applicable to each, (dhuraahoo) from the source/Creator; there is (na koee) none ((bin-u) without (leykhai) the commands, everyone has a role to play in life.

But the Almighty is (aap-i) IT-self (aleykh) without the writing, i.e. no commands apply to IT; (soi) IT (kar-i) creates (kudrat-i = nature) creation and (deykhai) watches and (chalaaey = drives) makes everyone/thing to function (hukam-i) as per IT’s commands. 1.

 

ਮਨ ਰੇ ਰਾਮ ਜਪਹੁ ਸੁਖੁ ਹੋਈ ॥ ਅਹਿਨਿਸਿ ਗੁਰ ਕੇ ਚਰਨ ਸਰੇਵਹੁ ਹਰਿ ਦਾਤਾ ਭੁਗਤਾ ਸੋਈ ॥ ਰਹਾਉ ॥

Man re rām japahu sukẖ ho▫ī.  Ahinis gur ke cẖaran sarevhu har ḏāṯā bẖugṯā so▫ī. Rahā▫o.

 

(Rey) o (man) my mind, (japahu) recount – and emulate the virtues of – (raam) the Almighty, then you will (hoi) have (sukh-u) peace.

(Ahinis-i = day and night) ever (sareyvahu) serve (charan) the feet, i.e. obey the commands, of (gur) the great (har-i) Almighty; (soi) IT alone is (daata = giver) the provider to the creatures, and being in them, is also (bhugta) the consumer.

(Rahaau) dwell on this and contemplate.

 

Page 599

 

ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥੨॥

Jo anṯar so bāhar ḏekẖhu avar na ḏūjā ko▫ī jī▫o.  Gurmukẖ ek ḏarisat kar ḏekẖhu gẖat gẖat joṯ samo▫ī jī▫o. ||2||

 

The Master (jo) who is (antar-i) within, (deykhahu) see (so) that (baahar-i) outside in nature, i.e. the Creator is both immanent and transcendent; there is (na koee) none (dooja = second) other like IT.

(Gurmukh-i) follow the teachings of the guru and (deykhahu) see every one with (eyk) one (drist-i) eye, i.e. see all as equal because (jot-i) light of the same Almighty (samoee) is present (ghatt-i ghatt-i) in every body/mind. 2.

 

ਚਲਤੌ ਠਾਕਿ ਰਖਹੁ ਘਰਿ ਅਪਨੈ ਗੁਰ ਮਿਲਿਐ ਇਹ ਮਤਿ ਹੋਈ ਜੀਉ ॥ ਦੇਖਿ ਅਦ੍ਰਿਸਟੁ ਰਹਉ ਬਿਸਮਾਦੀ ਦੁਖੁ ਬਿਸਰੈ ਸੁਖੁ ਹੋਈ ਜੀਉ ॥੩॥

Cẖalṯou ṯẖāk rakẖahu gẖar apnai gur mili▫ai ih maṯ ho▫ī jī▫o.  Ḏekẖ aḏrist raha▫o bismāḏī ḏukẖ bisrai sukẖ ho▫ī jī▫o. ||3||

 

(Tthaak-i rakhahu = restrain) control (apnai = own) your (chaltao = moving) wandering (ghar-i = house) mind; (ih) this (mat-i) understanding, i.e. the method of doing this, (hoee) comes by (miliai) finding, and following the guru.

In the stable mind you will (deykh-i) see (adristt-u = invisible) the formless Almighty and become (bismaadi) ecstatic; (dukh-u) distress/restless-ness (bisrai = forgotten) will leave and (sukh-u) comfort/peace (hoi) experienced. 3.

 

ਪੀਵਹੁ ਅਪਿਉ ਪਰਮ ਸੁਖੁ ਪਾਈਐ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਈ ਜੀਉ ॥ ਜਨਮ ਮਰਣ ਭਵ ਭੰਜਨੁ ਗਾਈਐ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ਜੀਉ ॥੪॥

Pīvhu api▫o param sukẖ pā▫ī▫ai nij gẖar vāsā ho▫ī jī▫o.  Janam maraṇ bẖav bẖanjan gā▫ī▫ai punrap janam na ho▫ī jī▫o. ||4||

 

(Peevhu) drink (apio/amrit) nectar, i.e. remember Divine virtues, and emulate them; by this (param) supreme (sukh-u) peace (paaeeai) is attained; you will (hoee) get to (vaasa) live (nij ghar-i = own house) where you came from, i.e. merge in the Almighty.

By (gaaeeai = singing) praising the Almighty, (bhanjan-u) the destroyer of, i.e. who obviates, (janam) birth and (maran) death into (bhav) the world, (janam-u) birth (na hoee) does not happen – one is not born – (punrap-i) again. 4.

 

ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਗੁਰੁ ਮਿਲਿਆ ਸੋਈ ਜੀਉ ॥੫॥੧੧॥

Ŧaṯ niranjan joṯ sabā▫ī sohaʼn bẖeḏ na ko▫ī jī▫o.  Aprampar pārbarahm parmesar Nānak gur mili▫ā so▫ī jī▫o. ||5||11||

 

The Almighty is (niranjan-u) untouched by the world-play, is (tat-u = essence) the root/source of creation and is  (jot-i = light) present (sabaaee) in all; then one can say (soha’n) I am that, i.e. one becomes like IT with (na koee) no (bh-ed) difference.

(Aprampar = without far end) the Infinite (paarbrahm-u) transcendent Almighty, (paramesr-u) the Supreme Master; (soee) that is found by (milia) by finding and following the guru, says Nanak. 5. 11.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੩           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (Ghar-u 3) to be sung to the third beat. Invoking the One all-pervasice Creator who may be known with the true guru’s grace.

 

ਜਾ ਤਿਸੁ ਭਾਵਾ ਤਦ ਹੀ ਗਾਵਾ ॥ ਤਾ ਗਾਵੇ ਕਾ ਫਲੁ ਪਾਵਾ ॥ ਗਾਵੇ ਕਾ ਫਲੁ ਹੋਈ ॥ ਜਾ ਆਪੇ ਦੇਵੈ ਸੋਈ ॥੧॥

Jā ṯis bẖāvā ṯaḏ hī gāvā.  Ŧā gāve kā fal pāvā.  Gāve kā fal ho▫ī.  Jā āpe ḏevai so▫ī. ||1||

 

(Ja) when I (bhaava) am liked by (tis-u = that) the Almighty, i.e. have the aptitude, (tad hi) only then I (gaava = sing) recount Divine virtues; and (ta) then (paava) obtain (phal-u) the fruit/reward for (gaavey = singing) prising and emulating Divine virtues – and finding the Master within.

(Phal-u) the reward for (gaavey) praising and emulating Divine virtues – finding the Master – (hoi = happens) is received (ja) if the Almighty (aapey) IT-self (deyvai) gives, i.e. it comes by Divine grace. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰ ਬਚਨੀ ਨਿਧਿ ਪਾਈ ॥ ਤਾ ਤੇ ਸਚ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥ ਰਹਾਉ ॥

Man mere gur bacẖnī niḏẖ pā▫ī.  Ŧā ṯe sacẖ mėh rahi▫ā samā▫ī. Rahā▫o.

 

O (meyrey) my (man) mind, (nidh-i = treasure) awareness of Divine virtues (paaee) is obtained through (bachni = words) guidance of the guru; (ta tey) with that, one (rahiaa) remains (samaaee) absorbed (mah-i) in (sach-u) the Eternal.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਸਾਖੀ ਅੰਤਰਿ ਜਾਗੀ ॥ ਤਾ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਗੁਰ ਸਾਖੀ ਕਾ ਉਜੀਆਰਾ ॥ ਤਾ ਮਿਟਿਆ ਸਗਲ ਅੰਧ੍ਯ੍ਯਾਰਾ ॥੨॥

Gur sākẖī anṯar jāgī.  Ŧā cẖancẖal maṯ ṯi▫āgī.  Gur sākẖī kā ujī▫ārā.  Ŧā miti▫ā sagal anḏẖ▫yārā. ||2||

 

It is (saakhi) with teachings of the guru (antar-i) the inner-self (jaagi = awakens) becomes alert; (ta) then (chanchal) the fickle (mat-i) state of mind (tiaagi) is given up.

When (ujeeaara = light) awareness given (saakhi) by the teachings of the guru is received, then (sagal) all (andhyaara = darkness) ignorance of the mind (mittia = eased) is removed. 2.

 

ਗੁਰ ਚਰਨੀ ਮਨੁ ਲਾਗਾ ॥ ਤਾ ਜਮ ਕਾ ਮਾਰਗੁ ਭਾਗਾ ॥ ਭੈ ਵਿਚਿ ਨਿਰਭਉ ਪਾਇਆ ॥ ਤਾ ਸਹਜੈ ਕੈ ਘਰਿ ਆਇਆ ॥੩॥

Gur cẖarnī man lāgā.  Ŧā jam kā mārag bẖāgā.  Bẖai vicẖ nirbẖa▫o pā▫i▫ā.  Ŧā sahjai kai gẖar ā▫i▫ā. ||3||

 

(Man-u) the mind (laaga) is attached (charni) feet of, i.e. obeys the teachings of, the guru; (ta) then (maarag-u) the path (ka) of (jam) the messenger of Divine justice (bhaaga) runs away, i.e. then the possibility of being taken by the Jam is obviated.

(Nirbhau = fearless) the Almighty who is above all, (paaiaa) is found (vich-i = in) by (bhai) obedience to IT’s commands; (ta) one then (aaiaa = comes to) has (sahjai) a steadfast (ghar-i = house) state of mind. 3.

 

ਭਣਤਿ ਨਾਨਕੁ ਬੂਝੈ ਕੋ ਬੀਚਾਰੀ ॥ ਇਸੁ ਜਗ ਮਹਿ ਕਰਣੀ ਸਾਰੀ ॥ ਕਰਣੀ ਕੀਰਤਿ ਹੋਈ ॥ ਜਾ ਆਪੇ ਮਿਲਿਆ ਸੋਈ ॥੪॥੧॥੧੨॥

Bẖaṇaṯ Nānak būjẖai ko bīcẖārī.  Is jag mėh karṇī sārī.  Karṇī kīraṯ ho▫ī.  Jā āpe mili▫ā so▫ī. ||4||1||12||

 

(Bhanat-i) says Nanak: (Ko) some rare (beechaari) discerning person (boojhai) understands this; his/her (karni) deeds in (is-u) this (jag-u = world) life are (saari) sublime.

But one (karni hoee = does deeds) lives by emulating (keerat-i = praise) virtues of the Almighty, (ja) if (soee = that) the Almighty (miliaa) has been found within, i.e. one is conscious of the Almighty. 4. 1. 12.

 

SGGS pp 595-597, Soratth M: 1, Shabads 1-6.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ ॥

Soraṯẖ mėhlā 1 gẖar 1 cẖa▫upḏe.

 

Composition (chaupadey) with four stanzas, (mahla 1) of the first Guru, in Raga Soratth, (ghar-u 1) to be sung to the first beat.

 

Note: In this Shabad, Guru Nanak describes the transitory nature of one’s relations, status and wealth; these are left behind on death; living by Divine virtues and commands, with the guru’s guidance, alone is helpful in attaining union with the Creator and thus ending cycles of births and deaths.

 

ਸਭਨਾ ਮਰਣਾ ਆਇਆ ਵੇਛੋੜਾ ਸਭਨਾਹ ॥ ਪੁਛਹੁ ਜਾਇ ਸਿਆਣਿਆ ਆਗੈ ਮਿਲਣੁ ਕਿਨਾਹ ॥ ਜਿਨ ਮੇਰਾ ਸਾਹਿਬੁ ਵੀਸਰੈ ਵਡੜੀ ਵੇਦਨ ਤਿਨਾਹ ॥੧॥

Sabẖnā marṇā ā▫i▫ā vecẖẖoṛā sabẖnāh.  Pucẖẖahu jā▫e si▫āṇi▫ā āgai milaṇ kināh.  Jin merā sāhib vīsrai vadṛī veḏan ṯināh. ||1||

 

(Sabhnaah) all those who (aaiaa = came) are born (veychhorra = separation) have been separated from the Creator; and they (sabhna) all (marna) shall die.

(Jaaey) go and (puchh-hu) ask (siaania) the wise, as to (kinaah) who (milna) shall unite with the Creator (aagai = ahead) in the hereafter.

Answer. (Jin) those by who (veesrai) forget (sahib-u) the Master (meyra = my) of all, i.e. those who do not live by Divine virtues and commands in life, there is (vaddrree) great (veydan) pain (tinaah) for them – they cannot unite with the Creator and shall remain in cycles of births and deaths. 1.

 

ਭੀ ਸਾਲਾਹਿਹੁ ਸਾਚਾ ਸੋਇ ॥ ਜਾ ਕੀ ਨਦਰਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਰਹਾਉ ॥

Bẖī sālāhihu sācẖā so▫e.  Jā kī naḏar saḏā sukẖ ho▫e. Rahā▫o.

 

We should (bhi) also (saalaahihu) praise and emulate the virtues of, (soey) that (saacha) Eternal Master, (ja kee) by whose (nadar-i) grace (sadaa = ever) eternal (sukh-u) peace – by union with the Creator – is (hoey) attained.

(Rahaau) dwell on this and contemplate.

 

ਵਡਾ ਕਰਿ ਸਾਲਾਹਣਾ ਹੈ ਭੀ ਹੋਸੀ ਸੋਇ ॥ ਸਭਨਾ ਦਾਤਾ ਏਕੁ ਤੂ ਮਾਣਸ ਦਾਤਿ ਨ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਰੰਨ ਕਿ ਰੁੰਨੈ ਹੋਇ ॥੨॥

vadā kar salāhṇā hai bẖī hosī so▫e. Sabẖnā ḏāṯā ek ṯū māṇas ḏāṯ na ho▫e.  Jo ṯis bẖāvai so thī▫ai rann kė runnai ho▫e. ||2||

 

We should (kar-i) accept IT as (vaddaa = great) Supreme and (saalaahana) praise (soey) the One Master who (hai) is, and (bhee) also (hosee) shall be, i.e. is Eternal.

(Too) you should realize that there is (eyk-u) only one (daata = giver) beneficent Master (sabhna) of all; (daat-i) benedictions cannot (hoey) be given by (maanas) human beings – who expect the receiver to be obligated.

(Jo) what (tis-u = that) IT (bhaavai) pleases, (so) that (theeai) happens – based on deeds of the creatures; (ki = what?) nothing (hoey) happens (runnai) by crying like (ran) women – to receive compassion.  2.

 

ਧਰਤੀ ਉਪਰਿ ਕੋਟ ਗੜ ਕੇਤੀ ਗਈ ਵਜਾਇ ॥ ਜੋ ਅਸਮਾਨਿ ਨ ਮਾਵਨੀ ਤਿਨ ਨਕਿ ਨਥਾ ਪਾਇ ॥ ਜੇ ਮਨ ਜਾਣਹਿ ਸੂਲੀਆ ਕਾਹੇ ਮਿਠਾ ਖਾਹਿ ॥੩॥

Ḏẖarṯī upar kot gaṛ keṯī ga▫ī vajā▫e.  Jo asmān na māvnī ṯin nak nathā pā▫e.  Je man jāṇėh sūlī▫ā kāhe miṯẖā kẖāhi. ||3||

 

(Keyti) so many have (vajaaey) flaunted their ownership of (kott, garr = castles) wealth (upar-i) on (dhartee) the earth and (gaee) departed – leaving them behind.

(Jo) those who could not (maavnee) be contained (asmaan-i) by the sky, i.e. considered themselves so great, they have (nathaa) strings/leashes (paaey) put (nak-i) in their noses, i.e. were caught by Divine justice and taken to hell, i.e. put in cycles of births and deaths.

(Jey) if (man) the mind (jaanah-i) knows it will have to bear (sooleea) spikes, i.e. suffer the consequences, then (kaahey = why?) it would not (khaah-i) eat (mitthaa) the sweets, i.e. live by the transitory pleasures of vices. 3.

 

ਨਾਨਕ ਅਉਗੁਣ ਜੇਤੜੇ ਤੇਤੇ ਗਲੀ ਜੰਜੀਰ ॥ ਜੇ ਗੁਣ ਹੋਨਿ ਤ ਕਟੀਅਨਿ ਸੇ ਭਾਈ ਸੇ ਵੀਰ ॥ ਅਗੈ ਗਏ ਨ ਮੰਨੀਅਨਿ ਮਾਰਿ ਕਢਹੁ ਵੇਪੀਰ ॥੪॥੧॥

Nānak a▫oguṇ jeṯ▫ṛe ṯeṯe galī janjīr.  Je guṇ hon ṯa katī▫an se bẖā▫ī se vīr.  Agai ga▫e na mannī▫an mār kadẖahu vepīr. ||4||1||

 

Says Nanak: (Jeytrrey = as many) whatever (augun) vices one commits (teytey = that many) all are (janjeer) chains (galee) round the neck – result in being bound and taken by the messenger of death.

(Jey) if one (hon-i = there be) has (gun) virtues, then the chains (katteean-i) are cut off, (sey = they) the virtues helping like (bhaaee, veer) brothers.

On the other hand, those (veypeer = without guru) who do not follow the guru, are not (maneean-i) approved (maar-i) beaten and (kaddh-hu) directed to be thrown out. 4. 1.

 

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Note: The Shabad below shows how to remember the Almighty and practice ethics while engaged in various professions. The first stanza uses agriculture as metaphor to show how one can be productive while leading a pure and contented life. The farmer ploughed to make it soft and make furrows in which the seeds are dropped. Then a flat log of wood etc. is pulled over it to flatten the soil to cover seeds for protection. This removes the chances of seeds being picked up by birds etc. Water irrigates the soil. All these are applied to the human conduct in the Shabad.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ॥ ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥ ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥ ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥੧॥

Soraṯẖ mėhlā 1 gẖar 1.  Man hālī kirsāṇī karṇī saram pāṇī ṯan kẖeṯ.  Nām bīj sanṯokẖ suhāgā rakẖ garībī ves.  Bẖā▫o karam kar jammsī se gẖar bẖāgaṯẖ ḏekẖ. ||1||

 

Composition by the first Guru in Raga Soratth, (ghar-u 1) to be sung to the first beat. Like being (karni = deeds) engaged in (kirsaani) farming, make (tan-u) the body (kheytu) the agricultural field, (man-u) the mind (haalee) the ploughman/farmer and (saram-u) hard work (paanee = water) irrigation.

In the body-soil, sow (beej-u) the seeds of (naam-u) Divine virtues and commands, and have (santokh-u) contentment as (suhaaga) the soil flattening implement to protect the seeds, i.e. once you do what is needed, stop worrying; in life (rakh-u = keep) maintain (veys = garb) disposition of (gareebee = poverty) humility.

(Karam kar-i) act (bhaau) with the faith that the seeds (jamsee) will sprout, i.e. do your duty and have faith that your objective will be accomplished; people (deykh-i) see (sey) such a (ghar-i = house) person as (bhagatth) fortunate. 1.

 

ਬਾਬਾ ਮਾਇਆ ਸਾਥਿ ਨ ਹੋਇ ॥ ਇਨਿ ਮਾਇਆ ਜਗੁ ਮੋਹਿਆ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਰਹਾਉ ॥

Bābā mā▫i▫ā sāth na ho▫e.  In mā▫i▫ā jag mohi▫ā virlā būjẖai ko▫e. Rahā▫o.

 

O (baaba) people, (maaia) the world-play, – those we are attached to, like relatives, wealth and status – (na hoey) do not (saath-i) accompany to the hereafter.

(In-i) these objects of attachment in (maaia) the world-play, (mohiaa) have enticed the humans in (jag-u) the world; but (koey) some (virla) rare person (boojhai) realizes this.

(Rahaau) dwell on this and contemplate.

 

Note: The next hymn is about business.

 

ਹਾਣੁ ਹਟੁ ਕਰਿ ਆਰਜਾ ਸਚੁ ਨਾਮੁ ਕਰਿ ਵਥੁ ॥ ਸੁਰਤਿ ਸੋਚ ਕਰਿ ਭਾਂਡਸਾਲ ਤਿਸੁ ਵਿਚਿ ਤਿਸ ਨੋ ਰਖੁ ॥ ਵਣਜਾਰਿਆ ਸਿਉ ਵਣਜੁ ਕਰਿ ਲੈ ਲਾਹਾ ਮਨ
ਹਸੁ ॥੨॥

Hāṇ hat kar ārjā sacẖ nām kar vath.  Suraṯ socẖ kar bẖāʼndsāl ṯis vicẖ ṯis no rakẖ.  vaṇjāri▫ā si▫o vaṇaj kar lai lāhā man has. ||2||

 

(Kar-i) make (haan-u = of equal age) every stage of (aarja = age) life (hatt-u) the shop; in it (kar-i) keep in mind (vath-i) the merchandise of (naam-u) virtues of (sach-u) the Eternal – in conduct of life.

(Kar-i) make (surat-i = consciousness) mind and (soch) reflection (bhaandd-saal = place for keeping containers) the storehouse; (vich-i) in (tisu) that, (rakh-u) keep, i.e. remember (tis no = that) Divine virtues and reflect on them.

(Kar-i) make (vanaj-u) dealings (sio) with (vanjaaria = trader/buyers) lead life by virtues, (lai) take (laaha) profit – of Naam that enables approval by the Creator – and (has = laugh) be happy in (man) the mind, i.e. this will bring peace. 2 

 

ਸੁਣਿ ਸਾਸਤ ਸਉਦਾਗਰੀ ਸਤੁ ਘੋੜੇ ਲੈ ਚਲੁ ॥ ਖਰਚੁ ਬੰਨੁ ਚੰਗਿਆਈਆ ਮਤੁ ਮਨ ਜਾਣਹਿ ਕਲੁ ॥ ਨਿਰੰਕਾਰ ਕੈ ਦੇਸਿ ਜਾਹਿ ਤਾ ਸੁਖਿ ਲਹਹਿ ਮਹਲੁ ॥੩॥

Suṇ sāsaṯ sa▫uḏāgrī saṯ gẖoṛe lai cẖal.  Kẖaracẖ bann cẖang▫ā▫ī▫ā maṯ man jāṇėh kal.  Nirankār kai ḏes jāhi ṯā sukẖ lahėh mahal. ||3||

 

Make (sun-i) listening to (saast/Shastras) the scriptures as guide (saudaagree = business) to conduct yourself and (sat-u) truthfulness (ghorrey = horses) the means of transport (lai chal = take and travel) move, i.e. so conduct your life.

(Bann-u = pack) acquire (changiaaeeaa) virtues as (kharach-u) the money for travelling expenses of, i.e. make awareness of Naam as guide for life; (mat-u) don’t (jaanah-i) think you will do it (kal-u) tomorrow –  do not ignore this for a moment.

When you (jaah-i = go to) reach (deys-i = country) the court (kai) of (nirankaar) the formless Master, then you will (lahah-i = take) enjoy (sukh-i) the comfort of (mahal-u) the palace, i.e. merge with the Master and not be born again. 3.

 

Note: The next hymn is about employment or job.

 

ਲਾਇ ਚਿਤੁ ਕਰਿ ਚਾਕਰੀ ਮੰਨਿ ਨਾਮੁ ਕਰਿ ਕੰਮੁ ॥
Lā▫e cẖiṯ kar cẖākrī man nām kar kamm.

 

When (kar-i) engaged in (chaakree = service) a job, (laa-e) put your (chit) mind on it – do it sincerely; in life (ma’nn-i = believe) obey (naam-u) Divine virtues and commands as you (kar-i) perform your allotted (kamm-u = work) role.

 

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ਬੰਨੁ ਬਦੀਆ ਕਰਿ ਧਾਵਣੀ ਤਾ ਕੋ ਆਖੈ ਧੰਨੁ ॥ ਨਾਨਕ ਵੇਖੈ ਨਦਰਿ ਕਰਿ ਚੜੈ ਚਵਗਣ ਵੰਨੁ ॥੪॥੨॥

Bann baḏī▫ā kar ḏẖāvṇī ṯā ko ākẖai ḏẖan.  Nānak vekẖai naḏar kar cẖaṛai cẖavgaṇ vann. ||4||2||

 

You should (bann-u = tie) restrain the mind from (badeeaa) evils which (kar-i) make it (dhaavnee = run) wander; one who does that, (ta ko) that person (aakhai) is called (dhann-u) great, i.e. such a person is glorified here and in the hereafter.

The Creator (veykhai) looks at that soul (nadar-i kar-i) with grace, and it is (charrai) is dyed in (vann-u) the colour (chavagan) four-fold, i.e. is profusely blessed. 4. 2.

 

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Note: The human beings remain attached with the world-play, i.e. relatives, status and wealth etc. but these relations are transitory. None of them can help when one’s deeds are evaluated in Divine court, and consequences faced. Those who forget the Almighty and go their own way, remain engrossed with the world-play and do not tolerate anyone talking of spiritual values. This is corrected when one finds, and follows teachings of, the guru, says Guru Nanak in this Shabad.

 

ਸੋਰਠਿ ਮ: ੧ ਚਉਤੁਕੇ ॥ ਮਾਇ ਬਾਪ ਕੋ ਬੇਟਾ ਨੀਕਾ ਸਸੁਰੈ ਚਤੁਰੁ ਜਵਾਈ ॥ ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥

Soraṯẖ mėhlā 1 cẖa▫uṯuke.  Mā▫e bāp ko betā nīkā sasurai cẖaṯur javā▫ī.  Bāl kanniā kou bāp pi▫ārā bẖā▫ī kou aṯ bẖā▫ī.

 

Composition of the first Guru in Raga Soratth, (chautukey) stanzas of four lines each: (Kau) to (maaey = mother, baap = father) the parents, their (beytta) son, and for (sasurai) the father-in-law, (chatur-u) a clever/wise (javaai) son-in law, is (neeka) great.

To (baal) a young (ka’nniaa) girl, (baapu) the father is (piaara) dear and (kao) to (bhaai) a brother, his brother is (at-i) very dear.

Message: Everyone loves his/her relatives with the hope they would be helpful when needed.

 

ਹੁਕਮੁ ਭਇਆ ਬਾਹਰੁ ਘਰੁ ਛੋਡਿਆ ਖਿਨ ਮਹਿ ਭਈ ਪਰਾਈ ॥ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਨ ਮਨਮੁਖਿ ਤਿਤੁ ਤਨਿ ਧੂੜਿ ਧੁਮਾਈ ॥੧॥

Hukam bẖa▫i▫ā bāhar gẖar cẖẖodi▫ā kẖin mėh bẖa▫ī parā▫ī.  Nām ḏān isnān na manmukẖ ṯiṯ ṯan ḏẖūṛ ḏẖumā▫ī. ||1||

 

But, when (hukam-u = command) call of the Almighty (bhaiaa = happens) comes, the soul (chhoddiaa) leaves and (baahar-u = outside, ghar-u = home) every-one/thing (bhaee = becomes) belongs to (paraaee) others (mah-i) in (khin) a moment, i.e. they are left behind on death.

(Manmukh-i) an egoistic person (na) does not practice (naam-u) Divine virtues and commands, (daan-u) share with others, and (isnaan-u = baths, purification) purifies the self by obeying Naam; (dhoorr-i) dust (dhumaaee) is thrown on (tit-u = that) his/her (tan-i = body) soul, i.e. s/he is rejected for union with the Creator and put in cycles of births and deaths. 1.

 

ਮਨੁ ਮਾਨਿਆ ਨਾਮੁ ਸਖਾਈ ॥ ਪਾਇ ਪਰਉ ਗੁਰ ਕੈ ਬਲਿਹਾਰੈ, ਜਿਨਿ ਸਾਚੀ ਬੂਝ ਬੁਝਾਈ ॥ ਰਹਾਉ ॥

Man māni▫ā nām sakẖā▫ī.  Pā▫e para▫o gur kai balihārai jin sācẖī būjẖ bujẖā▫ī. Rahā▫o.

 

The Master is (sakhaaee) helpful to one whose (man-u) mind (maaniaa) accepts, i.e. s/he practices, (naam-u) Divine virtues and commands.

I (balihaarai = am sacrifice) adore and (parau = fall at, paaey = feet) pay obeisance (kai = of) to (gur) the guru (jin-i) who (boojh bujhaaee) gives understanding/guidance to obey (saachee = true) Naam.

(Rahaau) dwell on this and contemplate.

 

ਜਗ ਸਿਉ ਝੂਠ ਪ੍ਰੀਤਿ ਮਨੁ ਬੇਧਿਆ, ਜਨ ਸਿਉ ਵਾਦੁ ਰਚਾਈ ॥ ਮਾਇਆ ਮਗਨੁ ਅਹਿਨਿਸਿ ਮਗੁ ਜੋਹੈ, ਨਾਮੁ ਨ ਲੇਵੈ ਮਰੈ ਬਿਖੁ ਖਾਈ ॥

Jag si▫o jẖūṯẖ parīṯ man beḏẖi▫ā jan si▫o vāḏ racẖā▫ī.  Mā▫i▫ā magan ahinis mag johai nām na levai marai bikẖ kẖā▫ī.

 

One’s (man-u) mind is (beydhiaa = pierced) obsessed with (jhootth = false) impermanent preet-i = love) attachment (sio) with (jag) the world-play and (rachaaee) gets into (vaad-u) conflicts (siau) with (jan = servants) those who live by Divine commands.

That person remains (magan-u) engrossed in (maaia) attachments to the wold-play (ahinis-i) day and night and (johai) sees only (mag-u) this one path; s/he does not (leyvai = take) understand/obey Naam, and (mar-i = dies) perishes (khaaee = eating) consuming (bikh-u) poison, i.e. succumbing to temptations/vices.

 

ਗੰਧਣ ਵੈਣਿ ਰਤਾ ਹਿਤਕਾਰੀ ਸਬਦੈ ਸੁਰਤਿ ਨ ਆਈ ॥ ਰੰਗਿ ਨ ਰਾਤਾ ਰਸਿ ਨਹੀ ਬੇਧਿਆ ਮਨਮੁਖਿ ਪਤਿ ਗਵਾਈ ॥੨॥

Ganḏẖaṇ vaiṇ raṯā hiṯkārī sabḏai suraṯ na ā▫ī.  Rang na rāṯā ras nahī beḏẖi▫ā manmukẖ paṯ gavā▫ī. ||2||

 

S/he is (rataa = imbued) likes and (hitkaaree) loves, (gandhan = filthy) vicious (vain-i) words – like slander or filthy songs etc.

S/he is not (raata) imbued (rang-i) with love of the Almighty, and does not (beydhiaa = pierced) enjoy (ras-i) the taste/experience of living by Naam; such (manmukh-i) a self-willed person (gavaai) loses (pat-i) honour in the world, and is rejected for union with the Creator. 2.

 

ਸਾਧ ਸਭਾ ਮਹਿ ਸਹਜੁ ਨ ਚਾਖਿਆ ਜਿਹਬਾ ਰਸੁ ਨਹੀ ਰਾਈ ॥ ਮਨੁ ਤਨੁ ਧਨੁ ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ ਦਰ ਕੀ ਖਬਰਿ ਨ ਪਾਈ ॥

Sāḏẖ sabẖā mėh sahj na cẖākẖi▫ā jihbā ras nahī rā▫ī.  Man ṯan ḏẖan apunā kar jāni▫ā ḏar kī kẖabar na pā▫ī.

 

S/he does not (chaakhia = taste) experience (sahj-u) steadfastness (mah-i = in) attained by joining (saadh = saints, sabha = gathering) holy congregation; his/her (jihba) tongue does not (ras-u) relish praising the Almighty (raai = mustard seed) a bit, i.e. s/he does not remember, and live by, Naam.

S/he (jaania = knows) considers (man-u, tan-u, dhan-u) the mind, body and wealth to be (apunaa = own) his/hers for ever; does not (paaee) have (khabar-i = news) awareness – that s/he has to leave them and go to (dar-i) Divine court – the Almighty and bought to justice for his/her deeds.

 

ਅਖੀ ਮੀਟਿ ਚਲਿਆ ਅੰਧਿਆਰਾ ਘਰੁ ਦਰੁ ਦਿਸੈ ਨ ਭਾਈ ॥ ਜਮ ਦਰਿ ਬਾਧਾ ਠਉਰ ਨ ਪਾਵੈ ਅਪੁਨਾ ਕੀਆ ਕਮਾਈ ॥੩॥

Akẖī mīt cẖali▫ā anḏẖi▫ārā gẖar ḏar ḏisai na bẖā▫ī.  Jam ḏar bāḏẖā ṯẖa▫ur na pāvai apunā kī▫ā kamā▫ī. ||3||

 

But when (andhiaara = blind) the ignorant person (meett-i = closes, akhee = eyes) dies and (chalia) departs, (ghar-u dar-u) the properties and (bhaaee = brothers) relatives are not (disai) seen, i.e. do not go with the soul.

S/he is (baadha) bound and taken (dar-i) to the place of, i.e. detained by the metaphoric (jam) Divine police; his/her soul does not (paavai) get (tthaur = place) admission to the Almighty’s abode, but sent for reincarnation; everyone (kamaaee = earns) gets the consequences of his/her (apuna) own (keeaa) deeds. 3.

ਨਦਰਿ ਕਰੇ ਤਾ ਅਖੀ ਵੇਖਾ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ਕੰਨੀ ਸੁਣਿ ਸੁਣਿ ਸਬਦਿ ਸਲਾਹੀ ਅੰਮ੍ਰਿਤੁ ਰਿਦੈ ਵਸਾਈ ॥

Naḏar kare ṯā akẖī vekẖā kahṇā kathan na jā▫ī.  Kannī suṇ suṇ sabaḏ salāhī amriṯ riḏai vasā▫ī.

 

I (na jaaee) cannot (kahna kathan-u = say) demand that I should unite with the Almighty; only when IT (nadar-i karey) bestows grace (ta) then I can (veykha) see IT (akhee) with the – inner – eyes, i.e. obtain vision of the Creator.

For that I should (sun-i sun-i) ever hear (sabad-i = words) teachings of the guru and (salaahee) praise the Almighty; and (vasaaee = cause to abide) remain conscious of (amrit-u) life-giving Divine virtues (ridai) in mind.

 

ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਨਿਰਵੈਰੁ ਪੂਰਨ ਜੋਤਿ ਸਮਾਈ ॥ ਨਾਨਕ ਗੁਰ ਵਿਣੁ ਭਰਮੁ ਨ ਭਾਗੈ ਸਚਿ ਨਾਮਿ ਵਡਿਆਈ ॥੪॥੩॥

Nirbẖa▫o nirankār nirvair pūran joṯ samā▫ī.  Nānak gur viṇ bẖaram na bẖāgai sacẖ nām vadi▫ā▫ī. ||4||3||

 

The Almighty who is (nirbhau = without fear) neither answerable to, (nirvair-u = without enmity) nor has anything against, any one, i.e. the Transcendent Supreme Being, is (pooran) present as (jot-i = light) Spirit (samaaee) pervading everywhere – is also immanent.

Any (bharam-u) doubt – about omnipresence of the Almighty – does not (bhaagai = run) leave (vin-u) without the guru who teaches to (vaddiaaee) praise (naam-i) virtues and commands (sach-i) of the Eternal, says Guru Nanak. 4. 3.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ਦੁਤੁਕੇ ॥ ਪੁੜੁ ਧਰਤੀ ਪੁੜੁ ਪਾਣੀ ਆਸਣੁ ਚਾਰਿ ਕੁੰਟ ਚਉਬਾਰਾ ॥ ਸਗਲ ਭਵਣ ਕੀ ਮੂਰਤਿ ਏਕਾ ਮੁਖਿ ਤੇਰੈ ਟਕਸਾਲਾ ॥੧॥

Soraṯẖ mėhlā 1 ḏuṯuke.  Puṛ ḏẖarṯī puṛ pāṇī āsaṇ cẖār kunt cẖa▫ubārā.  Sagal bẖavaṇ kī mūraṯ ekā mukẖ ṯerai taksālā. ||1||

 

Composition of the first Guru in Raga Soratth, with stanzas of (dutukey) two lines each. The creatures exist, some (purr-u = region) with habitat on (dhartee) the earth and some in (paanee) water; but o Almighty, Your (aasan-u) seat is in (chaubaara) the mansion covering all (chaar) the four (kuntt) quarters of creation, i.e. is in all universes.

Yours is (eyka) the only (moorat-i) existence in (sagal) all (bhavan) planets; in (teyrai) Your (mukh-i =mouth) command is (ttaksaala = mint) creation, i.e. all creation has come about, and functions, by Divine command. 1.

 

ਮੇਰੇ ਸਾਹਿਬਾ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਿਪੁਰਿ ਲੀਣਾ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥ ਰਹਾਉ ॥

Mere sāhibā ṯere cẖoj vidāṇā.  Jal thal mahī▫al bẖaripur līṇā āpe sarab samāṇā. Rahā▫o.

 

O (meyrey) my (sahiba) Master, (teyrey) Your (choj) plays are (viddaana) wondrous.

You are (bharpur-i leena) present (jal-i) in water, (thal-i) in land, and (maheeal-i) in space; (aapey) You are (samaana) present in (sarab) all creatures.

(Rahaau) dwell on this and contemplate.

 

ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਜੋਤਿ ਤੁਮਾਰੀ ਤੇਰਾ ਰੂਪੁ ਕਿਨੇਹਾ ॥ ਇਕਤੁ ਰੂਪਿ ਫਿਰਹਿ ਪਰਛੰਨਾ ਕੋਇ ਨ ਕਿਸ ਹੀ ਜੇਹਾ ॥੨॥

Jah jah ḏekẖā ṯah joṯ ṯumārī ṯerā rūp kinehā.  Ikaṯ rūp firėh parcẖẖannā ko▫e na kis hī jehā. ||2||

 

(Jah jah) wherever I (doekha) see, (tah) there I find (tumaaree) Your (jot-i = light) Spirit, but (kineyha) of what type is (teyra) Your (roop) form – it is not known.

In Your (ikat-u) one (roop-i) form you are present (parchhanna) hidden in all, but (koey na) none of them is (jeyha) like (kis hee) another – this is wondrous. 2.

 

ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜ ਸੇਤਜ ਤੇਰੇ ਕੀਤੇ ਜੰਤਾ ॥ ਏਕੁ ਪੁਰਬੁ ਮੈ ਤੇਰਾ ਦੇਖਿਆ ਤੂ ਸਭਨਾ ਮਾਹਿ ਰਵੰਤਾ ॥੩॥

Andaj jeraj uṯ▫bẖuj seṯaj ṯere kīṯe janṯā.  Ėk purab mai ṯerā ḏekẖi▫ā ṯū sabẖnā māhi ravanṯā. ||3||

 

All (janta) creatures whether born (anddaj) from egg, (jeyraj) from womb, (utbhuj) from soil or (seytaj) from sweat, they are (keetey) created (teyrey = your) by You.

(Mai) I have (deykhia) seen (eyk-u) one unique (purab-u) greatness (teyra) of Yours; (too) You (ravanta) are present (maah-i) in (sabhna) all. 3.

 

ਤੇਰੇ ਗੁਣ ਬਹੁਤੇ ਮੈ ਏਕੁ ਨ ਜਾਣਿਆ ਮੈ ਮੂਰਖ ਕਿਛੁ ਦੀਜੈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਸੁਣਿ ਮੇਰੇ ਸਾਹਿਬਾ ਡੁਬਦਾ ਪਥਰੁ ਲੀਜੈ ॥੪॥੪॥

Ŧere guṇ bahuṯe mai ek na jāṇi▫ā mai mūrakẖ kicẖẖ ḏījai.  Paraṇvaṯ Nānak suṇ mere sāhibā dubḏā pathar lījai. ||4||4||

 

(Teyrey) Your (gun) virtues are (bahutey) numerous but I do not (jaania) know even (eyk-u) one, please (deejai) give me (kichh-u) some awareness of Your virtues.

(Sun-i = listen) this is (pranvat-i) my supplication says Nanak: O (meyrey) my (saahiba) Master, (leejai = take) hold and save this (ddubda = sinking) drowning (pathar-u = stone) virtue-less man, weighed down by faults. 4. 4.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਹਉ ਪਾਪੀ ਪਤਿਤੁ ਪਰਮ ਪਾਖੰਡੀ ਤੂ ਨਿਰਮਲੁ ਨਿਰੰਕਾਰੀ ॥ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿ ਪਰਮ ਰਸਿ ਰਾਤੇ ਠਾਕੁਰ ਸਰਣਿ ਤੁਮਾਰੀ ॥੧॥

Soraṯẖ mėhlā 1.  Ha▫o pāpī paṯiṯ param pākẖandī ṯū nirmal nirankārī.  Amriṯ cẖākẖ param ras rāṯe ṯẖākur saraṇ ṯumārī. ||1||

 

Composition of the first Guru in Raga Soratth. O Almighty, (hau) I am (paapee) a transgressor, (patit-u) fallen from principles and (param) a big (paakhanddee) pretender – of being good; but only (too) You are (nirmal-u) the pristine (nirankaari) formless Master.

Those who place themselves in Your (saran-i = sanctuary) care, they (chaakh-i = taste) experience (amrit-u = life giving elixir) Divine virtues and (raatey = dyed) are intoxicated with (param) supreme (ras-i = relish) joy. 1.

 

ਕਰਤਾ ਤੂ ਮੈ ਮਾਣੁ ਨਿਮਾਣੇ ॥ ਮਾਣੁ ਮਹਤੁ ਨਾਮੁ ਧਨੁ ਪਲੈ ਸਾਚੈ ਸਬਦਿ ਸਮਾਣੇ ॥ ਰਹਾਉ ॥

Karṯā ṯū mai māṇ nimāṇe.  Māṇ mahaṯ nām ḏẖan palai sācẖai sabaḏ samāṇe. Rahā▫o.

 

O (karta) Creator, (too) You are (maan-u) the honour of (mai = I) this (nimaaney) honour-less person, i.e. You are the only support of all.

Those who have (dhan-u) the wealth of (naam-u) Divine virtues (palai = possession) with them, they receive (maan-u) honour and (mahat = importance) recognition – in Divine court; they remain (samaaney) absorbed (saacha) in the Eternal (sabad-i) with guidance of the guru.

(Rahaau) dwell on this and contemplate.

 

ਤੂ ਪੂਰਾ ਹਮ ਊਰੇ ਹੋਛੇ ਤੂ ਗਉਰਾ ਹਮ ਹਉਰੇ ॥

Ŧū pūrā ham ūre hocẖẖe ṯū ga▫urā ham ha▫ure.

 

(Too) You are (poora) perfect but (ham) we are (oorey) imperfect/wanting and (hochhey) worthless; You are (gaura = heavy) profound in virtues but we are (haurey/hauley = light) bereft of virtues.

 

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ਤੁਝ ਹੀ ਮਨ ਰਾਤੇ ਅਹਿਨਿਸਿ ਪਰਭਾਤੇ ਹਰਿ ਰਸਨਾ ਜਪਿ ਮਨ ਰੇ ॥੨॥
Ŧujẖ hī man rāṯe ahinis parbẖāṯe har rasnā jap man re. ||2||

 

O (har-i) Almighty, please enable me to be (raatey) imbued with (tujh = you) Your virtues (hee) alone (ahnis-i = day and night) at all times, and that my (man-u) mind (japi) recounts Your virtues (parbhaatey) every morning. 2.

 

ਤੁਮ ਸਾਚੇ ਹਮ ਤੁਮ ਹੀ ਰਾਚੇ ਸਬਦਿ ਭੇਦਿ ਫੁਨਿ ਸਾਚੇ ॥ ਅਹਿਨਿਸਿ ਨਾਮਿ ਰਤੇ ਸੇ ਸੂਚੇ ਮਰਿ ਜਨਮੇ ਸੇ ਕਾਚੇ ॥੩॥

Ŧum sācẖe ham ṯum hī rācẖe sabaḏ bẖeḏ fun sācẖe.  Ahinis nām raṯe se sūcẖe mar janme se kācẖe. ||3||

 

(Tum) You are (saachey) Eternal and (ham) we are (raachey) created (tum hi) by You alone; those (bheyd-i = pierced) imbued with Your virtues and commands (sabad-i) with the guru’s guidance, (phun-i = again) also become like You, (saachey) the Eternal.

Those who (raatey) are imbued with Naam (ahinis-i) day and night, (sey) they are (soochey) free of vices – and merge in the Eternal; those who (mar-i) die/fall prey to vices and keep (janmey) taking births again are (kaachey = raw) not accomplished – have not lived by Naam. 3.

 

ਅਵਰੁ ਨ ਦੀਸੈ ਕਿਸੁ ਸਾਲਾਹੀ ਤਿਸਹਿ ਸਰੀਕੁ ਨ ਕੋਈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਗੁਰਮਤਿ ਜਾਨਿਆ ਸੋਈ ॥੪॥੫॥

Avar na ḏīsai kis sālāhī ṯisėh sarīk na ko▫ī.  Paraṇvaṯ Nānak ḏāsan ḏāsā gurmaṯ jāni▫ā so▫ī. ||4||5||

 

(Na deesai = not seen) I do not see (avar-u) another fit, so (kis-u) whom do I (saalahi) praise; there is (na koee = not any) no Your (sareek-u) equal.

(sareek-u) equal to (soi = that) the Almighty.

(Pranvati-i) submits Nanak: I am (daasa) the servant of (daasan-i) servants, i.e. the humble seeker of, the Almighty who (jaania) have known the Almighty, (gurmat-i) with the guru’s counsel. 4. 5.

 

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ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਅਲਖ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਨਾ ਤਿਸੁ ਕਾਲੁ ਨ ਕਰਮਾ ॥ ਜਾਤਿ ਅਜਾਤਿ ਅਜੋਨੀ ਸੰਭਉ ਨਾ ਤਿਸੁ ਭਾਉ ਨ ਭਰਮਾ ॥੧॥

Soraṯẖ mėhlā 1.  Alakẖ apār agamm agocẖar nā ṯis kāl na karmā.  Jāṯ ajāṯ ajonī sambẖa▫o nā ṯis bẖā▫o na bẖarmā. ||1||

 

Composition of the first Guru in Raga Soratth. The Almighty is (alakh = without signs) unseen, (apaar) infinite, (aga-mm) beyond reach and (agochar) not perceived by the senses; (tis-u = that) who is neither subject to (kaal-u) time or death, nor are IT’s acts caused by (karma) past deeds – this law of nature does not apply to the Creator.

IT’s (jaat-i) class is that IT is (ajaat-i) class-less, is (ajonee) unborn and (sambhau = own creation) self-existent; neither (bhaau) faith nor (bharma) delusion is applicable to (tis-u) IT. 1.

Message: The Almighty is unlike ordinary creatures.

 

ਸਾਚੇ ਸਚਿਆਰ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥ ਨਾ ਤਿਸੁ ਰੂਪ ਵਰਨੁ ਨਹੀ ਰੇਖਿਆ ਸਾਚੈ ਸਬਦਿ ਨੀਸਾਣੁ ॥ ਰਹਾਉ ॥

Sācẖe sacẖiār vitahu kurbāṇ.  Nā ṯis rūp varan nahī rekẖ▫i▫ā sācẖai sabaḏ nīsāṇ. Rahā▫o.

 

I (kurbaan-u = am sacrifice, vittahu = to) adore (saachey) the Eternal Master, (sachiaar) the embodiment of truth.

(Tis) IT has neither (roop) form nor (varan-u) colour, nor (reykhia = lines on hands/feet) identification; (neesaan-u) sign/identity (saachai) of the Eternal Master are known (sabad-i = word) from the guru’s teachings.

(Rahaau) dwell on this and contemplate.

 

ਨਾ ਤਿਸੁ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪ ਨਾ ਤਿਸੁ ਕਾਮੁ ਨ ਨਾਰੀ ॥ ਅਕੁਲ ਨਿਰੰਜਨ ਅਪਰ ਪਰੰਪਰੁ ਸਗਲੀ ਜੋਤਿ ਤੁਮਾਰੀ ॥੨॥

Nā ṯis māṯ piṯā suṯ banḏẖap nā ṯis kām na nārī.  Akul niranjan apar parampar saglī joṯ ṯumārī. ||2||

He has no mother, father, son and kinsmen. He is free from lust and has no wife.

 

(Tis-u = that) the Almighty has neither (maat, pitaa, sut, bandhap) a mother, father, sons/children or relatives, nor (kaam-u) lust or (naaree) a wife – unlike the humans.

O Almighty, You are (akul = without lineage) self-created, (niranjan = unstained) pristine, (apar = without far end) Infinite and (prampar = beyond and beyond) without limits; (saglee) all creation is (tumaaree) Your (jot-i = light) manifestation. 2.

 

ਘਟ ਘਟ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਲੁਕਾਇਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਬਾਈ ॥ ਬਜਰ ਕਪਾਟ ਮੁਕਤੇ ਗੁਰਮਤੀ ਨਿਰਭੈ ਤਾੜੀ ਲਾਈ ॥੩॥

Gẖat gẖat anṯar barahm lukā▫i▫ā gẖat gẖat joṯ sabā▫ī.  Bajar kapāt mukṯe gurmaṯī nirbẖai ṯāṛī lā▫ī. ||3||

 

(Brahm-u) the Creator is (lukaaia) hidden (antar-i) in (ghatt-i ghatt-i) in every body/mind; IT’s (jot-i = light) presence is seen in (sabaai) all creation, i.e. everything manifestation of the Creator.

The (kapaatt) door to the mind is (bajar = hard) the hard-to-open, i.e. there are impediments – of attachment to the world-play – to reach the Almighty in the mind; the door (muktey) is opened (gurmatee) with the guru’s guidance and then one (taarree laaee) is absorbed in (nirbhai = not accountable to any one) the Sovereign Master. 3.

 

ਜੰਤ ਉਪਾਇ ਕਾਲੁ ਸਿਰਿ ਜੰਤਾ ਵਸਗਤਿ ਜੁਗਤਿ ਸਬਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਦਾਰਥੁ ਪਾਵਹਿ ਛੂਟਹਿ ਸਬਦੁ ਕਮਾਈ ॥੪॥

Janṯ upā▫e kāl sir janṯā vasgaṯ jugaṯ sabā▫ī.  Saṯgur sev paḏārath pāvahi cẖẖūtėh sabaḏ kamā▫ī. ||4||

 

The Creator (upaaey) created (jantaa) the creatures with (kaal-u) death (sir-i) over their heads; IT (vasgat-i) controls (sabaaee) all (jugat-i = method) management, i.e. every-thing/one.

Those who (seyv-i = serve) follow, (satigur-u) the true guru, (paavah-i) obtain (padaarath-u – pad + arth = meaning) understanding of (sabad-u = word) Divine commands, and (chhoottah-i) are freed of vices by its (kamaaee) compliance. 4.

 

ਸੂਚੈ ਭਾਡੈ ਸਾਚੁ ਸਮਾਵੈ ਵਿਰਲੇ ਸੂਚਾਚਾਰੀ ॥ ਤੰਤੈ ਕਉ ਪਰਮ ਤੰਤੁ ਮਿਲਾਇਆ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੫॥੬॥
Sūcẖai bẖādai sācẖ samāvai virle sūcẖācẖārī.  Ŧanṯai ka▫o param ṯanṯ milā▫i▫ā Nānak saraṇ ṯumārī. ||5||6||

In the pure vessel is contained the True Name. A few indeed are blessed with pure conduct.

 

(Saach-u = truth) Divine virtues (samaavai) can be contained only (soochai) in a clean (bhaanddai = container) mind, but (sooch-aachaaree) people with pure conduct are (virley) rare.

Once the mind is pure, and seeks (tumaaree) Your (saran-i = protection) care, o Almighty, then (tant) the soul (milaaia) unites (kau) with You, (param) the Supreme (tant) Soul, says Nanak. 5. 6.