SGGS pp 606-608, Soratth M: 4, Shabads 5-9.
Note: In this Shabad the fourth Guru shows that complete faith is to believe that the mortal can do nothing on his/her own; everything is done by the Almighty by IT’s commands in nature, and by motivation of the creatures from within.
ਸੋਰਠਿ ਮਹਲਾ ੪ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਇਦਾ ਪਿਆਰਾ ਕਰਿ ਸੂਰਜੁ ਚੰਦੁ ਚਾਨਾਣੁ ॥ ਆਪਿ ਨਿਤਾਣਿਆ ਤਾਣੁ ਹੈ ਪਿਆਰਾ ਆਪਿ ਨਿਮਾਣਿਆ ਮਾਣੁ ॥ ਆਪਿ ਦਇਆ ਕਰਿ ਰਖਦਾ ਪਿਆਰਾ ਆਪੇ ਸੁਘੜੁ ਸੁਜਾਣੁ ॥੧॥
Soraṯẖ mėhlā 4. Āpe sarisat upā▫iḏā pi▫ārā kar sūraj cẖanḏ cẖānāṇ. Āp niṯāṇi▫ā ṯāṇ hai pi▫ārā āp nimāṇi▫ā māṇ. Āp ḏa▫i▫ā kar rakẖ▫ḏā pi▫ārā āpe sugẖaṛ sujāṇ. ||1||
Composition of the fourth Guru in Raga Soratth. (Piaara) the beloved (aapey = self) Almighty (upaaida) created (sristt-i) the universe and in it (kar-i) created (sooraj-u) the sun and (chand-u) the moon for (chaanaan-u) light.
Is (aap-i) IT-self (taan-u = power) the strength of (nitaania) the weak and (maan-u) honour of (nimaania) the honour-less, i.e. strength and honour come by Divine grace.
Is IT-self (sugharr-u) well-groomed/skilled and (sujaan-u = well informed) omniscient, and (daiaa kar-i) kindly (rakhda = protects) looks after, i.e. skill and knowledge are given by the Creator. 1.
ਮੇਰੇ ਮਨ ਜਪਿ ਰਾਮ ਨਾਮੁ ਨੀਸਾਣੁ ॥ ਸਤਸੰਗਤਿ ਮਿਲਿ ਧਿਆਇ ਤੂ ਹਰਿ ਹਰਿ ਬਹੁੜਿ ਨ ਆਵਣ ਜਾਣੁ ॥ ਰਹਾਉ ॥
Mere man jap rām nām nīsāṇ. Saṯsangaṯ mil ḏẖi▫ā▫e ṯū har har bahuṛ na āvaṇ jāṇ. Rahā▫o.
O (meyrey) my (man) mind, (jap-i) remember and practice (raam naam-u) Divine virtues and commands; they act as (neesaan = mark) the identification for admission to Divine court.
(Too) you should (mil-i) join (satsangat-i = company of true) the holy congregation and (dhiaaey) pay attention to (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty; then there will be no (aavan jaan-u = coming and going) births and deaths (bahurr-i) again.
(Rahaau) dwell on this and contemplate.
ਆਪੇ ਹੀ ਗੁਣ ਵਰਤਦਾ ਪਿਆਰਾ ਆਪੇ ਹੀ ਪਰਵਾਣੁ ॥ ਆਪੇ ਬਖਸ ਕਰਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਸਚੁ ਨੀਸਾਣੁ ॥ ਆਪੇ ਹੁਕਮਿ ਵਰਤਦਾ ਪਿਆਰਾ ਆਪੇ ਹੀ ਫੁਰਮਾਣੁ ॥੨॥
Āpe hī guṇ varaṯḏā pi▫ārā āpe hī parvāṇ. Āpe bakẖas karā▫iḏā pi▫ārā āpe sacẖ nīsāṇ. Āpe hukam varaṯḏā pi▫ārā āpe hī furmāṇ. ||2||
The Beloved Master (aapey hi) IT-self alone (varatda) pervades as, i.e. is known by, (gun) virtues and is (parvaan-u) approved, i.e. causes the creatures to act by virtues and those who comply are accepted for union with the Creator.
IT-self (bakhs karaida) gets forgiven – from faults – and is IT-self (sach-u) the eternal (neesaan-u) identification, i.e. the creatures are forgiven if they have lived in obedience to the Almighty.
IT-self (varatda) is present (hukam-i = commands) as Divine laws of nature and IT-self issues (phurmaan-u) the orders, i.e. everything happens according to Divine commands. 2.
ਆਪੇ ਭਗਤਿ ਭੰਡਾਰ ਹੈ ਪਿਆਰਾ ਆਪੇ ਦੇਵੈ ਦਾਣੁ ॥ ਆਪੇ ਸੇਵ ਕਰਾਇਦਾ ਪਿਆਰਾ ਆਪਿ ਦਿਵਾਵੈ ਮਾਣੁ ॥ ਆਪੇ ਤਾੜੀ ਲਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਗੁਣੀ ਨਿਧਾਨੁ ॥੩॥
Āpe bẖagaṯ bẖandār hai pi▫ārā āpe ḏevai ḏāṇ. Āpe sev karā▫iḏā pi▫ārā āp ḏivāvai māṇ. Āpe ṯāṛī lā▫iḏā pi▫ārā āpe guṇī niḏẖān. ||3||
The Beloved Almighty is (bhandaar) the store-house (bhagat-i) of devotion and IT-self (deyvai = gives) imparts (daan-u = alms) awareness of Divine virtues and commands – through the guru.
(Aapey) IT-self (seyv karaaida = causes to be served) causes compliance of Divine commands – and those who comply – (divaavai) causes to be given (maan-u) the honor of acceptance for union with IT-self to them.
The Almighty IT-self (taarri laaida) sits in deep meditation – is unshakable; is IT-self (nidhaan-u) the treasure (guni) of virtues – the focus of attention. 3.
ਆਪੇ ਵਡਾ ਆਪਿ ਹੈ ਪਿਆਰਾ ਆਪੇ ਹੀ ਪਰਧਾਣੁ ॥ ਆਪੇ ਕੀਮਤਿ ਪਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਤੁਲੁ ਪਰਵਾਣੁ ॥ ਆਪੇ ਅਤੁਲੁ ਤੁਲਾਇਦਾ ਪਿਆਰਾ ਜਨ ਨਾਨਕ ਸਦ ਕੁਰਬਾਣੁ ॥੪॥੫॥
Āpe vadā āp hai pi▫ārā āpe hī parḏẖāṇ. Āpe kīmaṯ pā▫iḏā pi▫ārā āpe ṯul parvāṇ. Āpe aṯul ṯulā▫iḏā pi▫ārā jan Nānak saḏ kurbāṇ. ||4||5||
(Aapey) IT-self (hai) is (vadda) great as well as (piaara) beloved and (aapey hi) IT-self also (pardhaan-u = head) Supreme, i.e. all these adjectives are for the Almighty.
IT-self (paaida) puts (keemat-i) the price after weighing and is also IT-self (tul-u) the weighing balance as well as (parvaan-u = weight measure) standard weight against which it weighs, i.e. everyone is evaluated for emulation of Divine virtues and obedience to Divine commands.
But is (aapey) IT-self (atul-u = unweigh-able) beyond measure, and (tulaaida = weighs) evaluates the creatures; (jan) humble fourth Nanak (sad) ever (kurbaan-u = sacrifice) adores the Almighty. 4. 5.
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ਸੋਰਠਿ ਮਹਲਾ ੪ ॥ ਆਪੇ ਸੇਵਾ ਲਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਭਗਤਿ ਉਮਾਹਾ ॥ ਆਪੇ ਗੁਣ ਗਾਵਾਇਦਾ ਪਿਆਰਾ ਆਪੇ ਸਬਦਿ ਸਮਾਹਾ ॥ ਆਪੇ ਲੇਖਣਿ ਆਪਿ ਲਿਖਾਰੀ ਆਪੇ ਲੇਖੁ ਲਿਖਾਹਾ ॥੧॥
Soraṯẖ mėhlā 4. Āpe sevā lā▫iḏā pi▫ārā āpe bẖagaṯ omāhā. Āpe guṇ gāvā▫iḏā pi▫ārā āpe sabaḏ samāhā. Āpe lekẖaṇ āp likẖārī āpe lekẖ likẖāhā. ||1||
Composition of the fourth Guru in Raga Soratth. (Piaara) the beloved Almighty (aapey) IT-self (laaida) engages in (seyva) service, i.e. allots the role in life and (aapey) IT-self creates (umaahaa) zeal to (bhagat-i = devotion) live by Divine virtues and commands, i.e. sincerely play the role.
IT-self (gaavaaida = causes to sing) causes to remember and emulate (gun) Divine virtues (sabad-i) by following the guru’s teachings, (samaaha) and be absorbed in the Almighty.
IT is IT-self (leykhan-i) the pen, IT-self (likhaari) the writer and IT-self (likhaaha) writes (leykh-u) account of deeds of the creatures. 1.
ਮੇਰੇ ਮਨ ਜਪਿ ਰਾਮ ਨਾਮੁ ਓਮਾਹਾ ॥ ਅਨਦਿਨੁ ਅਨਦੁ ਹੋਵੈ ਵਡਭਾਗੀ ਲੈ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਲਾਹਾ ॥ ਰਹਾਉ ॥
Mere man jap rām nām omāhā. An▫ḏin anaḏ hovai vadbẖāgī lai gur pūrai har lāhā. Rahā▫o.
O (meyrey) my (man) mind (jap-i) remember, and inculcate, (raam nam-u) Divine virtues and commands (omaaha) with zeal.
You will be (vaddbhaagi) fortunate to (andin-u = daily) ever (hovai) experience (anad/anand) happiness; (lai) take (laaha) the profit of finding (har-i) the Almighty, (poorai gur-i) from the perfect guru, i.e. follow the guru and take benefit of human birth to unite with the Creator.
(Rahaau) dwell on this and contemplate.
Note: In the next two verses the Guru takes the plays of Krishna of the epic Mahabharata as metaphor, and says in the third verse that everything is done by the Almighty.
ਆਪੇ ਗੋਪੀ ਕਾਨੁ ਹੈ ਪਿਆਰਾ ਬਨਿ ਆਪੇ ਗਊ ਚਰਾਹਾ ॥ ਆਪੇ ਸਾਵਲ ਸੁੰਦਰਾ ਪਿਆਰਾ ਆਪੇ ਵੰਸੁ ਵਜਾਹਾ ॥ ਕੁਵਲੀਆ ਪੀੜੁ ਆਪਿ ਮਰਾਇਦਾ ਪਿਆਰਾ ਕਰ ਬਾਲਕ ਰੂਪਿ ਪਚਾਹਾ ॥੨॥
Āpe gopī kān hai pi▫ārā ban āpe ga▫ū cẖarāhā. Āpe sāval sunḏrā pi▫ārā āpe vans vajāhā. Kuvlī▫ā pīṛ āp marā▫iḏā pi▫ārā kar bālak rūp pacẖāhā. ||2||
(Piaara) the beloved Almighty is (aapey) IT-self (gopi) the milk-maids as well as (kaan-u) Krishna who (charaaha) grazes (gaoo) the cows (ban-i) in Varindaban.
Is IT-self (sundara) the attractive (saaval) dark complexioned Krishna who (vajaaha) plays (vans-u) the flute.
Is IT-self the driver of (kuvaleea-peerr-u) the elephant sent to (maraaida) kill Krishna and IT-self (kar-i) takes (roop-i) the form of (baalak) child Krishna to (pachaaha) destroy the elephant. 2.
ਆਪਿ ਅਖਾੜਾ ਪਾਇਦਾ ਪਿਆਰਾ ਕਰਿ ਵੇਖੈ ਆਪਿ ਚੋਜਾਹਾ ॥ ਕਰਿ ਬਾਲਕ ਰੂਪ ਉਪਾਇਦਾ ਪਿਆਰਾ ਚੰਡੂਰੁ ਕੰਸੁ ਕੇਸੁ ਮਾਰਾਹਾ ॥ ਆਪੇ ਹੀ ਬਲੁ ਆਪਿ ਹੈ ਪਿਆਰਾ ਬਲੁ ਭੰਨੈ ਮੂਰਖ ਮੁਗਧਾਹਾ ॥੩॥
Āp akẖāṛā pā▫iḏā pi▫ārā kar vekẖai āp cẖojāhā. Kar bālak rūp upā▫iḏā pi▫ārā cẖandūr kans kes mārāhā. Āpe hī bal āp hai pi▫ārā bal bẖannai mūrakẖ mugḏẖāhā. ||3||
The beloved Almighty (aap-i) IT-self (paaida) prepares (akhaarra) the arena of the world-play, (kar-i) performs – as creatures – and (veykhai) watches (chojaaha) the play.
The Almighty (upaaida) creates and (kar-i) takes (roop) the form of (baalak) child Krishna who kills Chanddoor and Kans, dragging them holding by (keys-u) the hair.
Is IT-self (hi) alone (bal-u) the power – of the creatures, and also (bhannai) destroys (bal-u) power of (moorakh mugdhaa) foolish persons – who misuse it. 3.
ਸਭੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇਦਾ ਪਿਆਰਾ ਵਸਿ ਆਪੇ ਜੁਗਤਿ ਹਥਾਹਾ ॥
Sabẖ āpe jagaṯ upā▫iḏā pi▫ārā vas āpe jugaṯ hathāhā.
The Almighty created (sabh-u) the whole (jagat-u) world and (vas-i) controls its (jugat-i) functioning (hathaaha) with IT’s hands, i.e. by IT-self.
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ਗਲਿ ਜੇਵੜੀ ਆਪੇ ਪਾਇਦਾ ਪਿਆਰਾ ਜਿਉ ਪ੍ਰਭੁ ਖਿੰਚੈ ਤਿਉ ਜਾਹਾ ॥ ਜੋ ਗਰਬੈ ਸੋ ਪਚਸੀ ਪਿਆਰੇ ਜਪਿ ਨਾਨਕ ਭਗਤਿ ਸਮਾਹਾ ॥੪॥੬॥
Gal jevṛī āpe pā▫iḏā pi▫ārā ji▫o parabẖ kẖincẖai ṯi▫o jāhā. Jo garbai so pacẖsī pi▫āre jap Nānak bẖagaṯ samāhā. ||4||6||
IT-self (paaida) puts (jeyvrri) rope (gal-i) round the neck and (jio) as IT (khinchai) pulls (tio) that way the creatures (jaaha) go, i.e. controls all activities of the universes.
(Jo) anyone who (garbai = proud) shows his/her own strength (so) that person (pachsi) shall be destroyed; it is with (jap-i) remembrance of, and (bhagat-i = devotion) inculcating Divine virtues and commands, that one (samaaha) unites with the Creator, says the fourth Nanak. 4. 6.
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ਸੋਰਠਿ ਮਃ ੪ ਦੁਤੁਕੇ ॥ ਅਨਿਕ ਜਨਮ ਵਿਛੁੜੇ ਦੁਖੁ ਪਾਇਆ ਮਨਮੁਖਿ ਕਰਮ ਕਰੈ ਅਹੰਕਾਰੀ ॥ ਸਾਧੂ ਪਰਸਤ ਹੀ ਪ੍ਰਭੁ ਪਾਇਆ ਗੋਬਿਦ ਸਰਣਿ ਤੁਮਾਰੀ ॥੧॥
Soraṯẖ mėhlā 4 ḏuṯuke. Anik janam vicẖẖuṛe ḏukẖ pā▫i▫ā manmukẖ karam karai ahaʼnkārī. Sāḏẖū parsaṯ hī parabẖ pā▫i▫ā gobiḏ saraṇ ṯumārī. ||1||
Composition of the fourth Guru in Raga Soratth, (dutuk-e) stanzas of two lines. (Manmukh-i) a self-willed person (karam karai) acts (ahankaari) in vanity; s/he thus remains (vichhurrey) separated from the Master and (paaia) suffers (dukh-u) the pangs of separation.
(Prabh-u) the Master (paaia) is found (hi) only by (parsat = touching –the feet) submitting to the teachings of (saadhoo) the guru, to (saran-i = sanctuary) be in (tumaari) Your care. 1.
ਗੋਬਿਦ ਪ੍ਰੀਤਿ ਲਗੀ ਅਤਿ ਪਿਆਰੀ ॥ ਜਬ ਸਤਸੰਗ ਭਏ ਸਾਧੂ ਜਨ ਹਿਰਦੈ ਮਿਲਿਆ ਸਾਂਤਿ ਮੁਰਾਰੀ ॥ ਰਹਾਉ ॥
Gobiḏ parīṯ lagī aṯ pi▫ārī. Jab saṯsang bẖa▫e sāḏẖū jan hirḏai mili▫ā sāʼnṯ murārī. Rahā▫o.
I have (lagi) developed (at-i = very) deep (piaari) love and (preet-i = affection) longing for the Almighty (gobid/gobind) Master of universe.
(Jab) when (sadhoo jan) the seekers (bhaey) are in (satsang) holy congregation, then (muraari = killer of demon Mur, Krishna – metaphor for) the Almighty (milia) is found (hirdai) in the mind and (saant-i) peace attained.
(Rahaau) dwell on this and contemplate.
ਤੂ ਹਿਰਦੈ ਗੁਪਤੁ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਤੇਰਾ ਭਾਉ ਨ ਬੁਝਹਿ ਗਵਾਰੀ ॥ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਪ੍ਰਗਟਿਆ ਗੁਣ ਗਾਵੈ ਗੁਣ ਵੀਚਾਰੀ ॥੨॥
Ŧū hirḏai gupaṯ vasėh ḏin rāṯī ṯerā bẖā▫o na bujẖėh gavārī. Saṯgur purakẖ mili▫ā parabẖ pargati▫ā guṇ gāvai guṇ vīcẖārī. ||2||
O Almighty, (too) You (din-u = day, raati = night) ever (vasah-i) dwell (gupat-u) hidden (hirdai) in the mind, but (gavaari) a foolish person does not (bujhah-i) realize Your (bhaau = love, near-ness) presence with him/her.
But when (satigur-u purakh-u) the true guru (miliaa) is found – then with his guidance – (prabh-u) the Master (pragttiaa = manifests) is found within; and one (gaavai = sings) praises (gun) Divine virtues and (veechhari) reflects on them. 2.
ਗੁਰਮੁਖਿ ਪ੍ਰਗਾਸੁ ਭਇਆ ਸਾਤਿ ਆਈ ਦੁਰਮਤਿ ਬੁਧਿ ਨਿਵਾਰੀ ॥ ਆਤਮ ਬ੍ਰਹਮੁ ਚੀਨਿ ਸੁਖੁ ਪਾਇਆ ਸਤਸੰਗਤਿ ਪੁਰਖ ਤੁਮਾਰੀ ॥੩॥
Gurmukẖ pargās bẖa▫i▫ā sāṯ ā▫ī ḏurmaṯ buḏẖ nivārī. Āṯam barahm cẖīn sukẖ pā▫i▫ā saṯsangaṯ purakẖ ṯumārī. ||3||
(Gurmukh-i) with the guru’s guidance, (pragaas-u) enlightenment takes place – the Almighty is found within – and (saant-i) peace (aaee = comes) is attained; (budh-i = intellect) thinking (durmat-i = evil counsel) influence of temptations (nivaari) is dispelled.
(Sukh-u) peace is (paaia) attained (cheen-i) by recognizing (brahm-u) the Creator (aatam) within; this happens by joining (tumaari) Your (satsangat-i) holy congregation – where You are remembered – o (purakh) all-pervasive Master. 3.
ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਿਆ ਗੁਰੁ ਪਾਇਆ ਜਿਨ ਕਉ ਕਿਰਪਾ ਭਈ ਤੁਮਾਰੀ ॥ ਨਾਨਕ ਅਤੁਲੁ ਸਹਜ ਸੁਖੁ ਪਾਇਆ ਅਨਦਿਨੁ ਜਾਗਤੁ ਰਹੈ ਬਨਵਾਰੀ ॥੪॥੭॥
Purkẖai purakẖ mili▫ā gur pā▫i▫ā jin ka▫o kirpā bẖa▫ī ṯumārī. Nānak aṯul sahj sukẖ pā▫i▫ā an▫ḏin jāgaṯ rahai banvārī. ||4||7||
(Purakh-u) the all-pervasive Master is (milia) found by those (purkhai) persons when (gur-u) the guru is (paaiaa) found; they are those (jin kau) on whom (tumaari) Your (kirpa = kindness) grace is (bhaee) bestowed.
Then one (paaia) obtains (atul-u) immeasurable (sahj) steadfast-ness and (sukh-u) peace; one then (andin-u) ever remembers (banvaari = gardener of the vegetation, nature) the Almighty, and (rahai) remains (jaagat-u = awake) aware of Divine virtues and commands. 4. 7.
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Note: In this Shabad the fourth Guru uses examples from nature as analogies to describe longing of a devotee for God. When one makes living by Naam as one’s nature, the mind remains happy.
ਸੋਰਠਿ ਮਹਲਾ ੪ ॥ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਅੰਤਰੁ ਮਨੁ ਬੇਧਿਆ ਹਰਿ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ॥ ਜਿਉ ਮਛੁਲੀ ਬਿਨੁ ਨੀਰੈ ਬਿਨਸੈ ਤਿਉ ਨਾਮੈ ਬਿਨੁ ਮਰਿ ਜਾਈ ॥੧॥
Soraṯẖ mėhlā 4. Har si▫o parīṯ anṯar man beḏẖi▫ā har bin rahaṇ na jā▫ī. Ji▫o macẖẖulī bin nīrai binsai ṯi▫o nāmai bin mar jā▫ī. ||1||
Composition of the fourth Guru in Raga Soratth. One who has (preet-i = affection) longing (siau) for the Almighty (antar-u) within, his/her (man-u) mind is (beydhiaa = pierced) deeply in love (siau) with (har-i = Almighty) the Divine, and (na jaai) cannot (rahan-u) live (bin-u) without (har-i) the Almighty, i.e. mind loses peace when God is forgotten.
(Jiau) like (machhuli) the fish (binsai) perishes (bin-u) without (neerai) water, (tiau) similarly I (mar jaaee) die without – the life-giving (naamai) Divine virtues – Naam is my life-support; I succumb to temptations when I lose focus on God’s commands. 1.
ਮੇਰੇ ਪ੍ਰਭ ਕਿਰਪਾ ਜਲੁ ਦੇਵਹੁ ਹਰਿ ਨਾਈ ॥ ਹਉ ਅੰਤਰਿ ਨਾਮੁ ਮੰਗਾ ਦਿਨੁ ਰਾਤੀ ਨਾਮੇ ਹੀ ਸਾਂਤਿ ਪਾਈ ॥ ਰਹਾਉ ॥
Mere parabẖ kirpā jal ḏevhu har nā▫ī. Ha▫o anṯar nām mangā ḏin rāṯī nāme hī sāʼnṯ pā▫ī. Rahā▫o.
O (meyrey) my (prabh) Master, (deyvhu) give (jal-u) the water of awareness of (har-i naaee) Divine virtues and commands to me, the seeker-fish.
(Hau) I (din = day, raati = night) ever (manga = ask) wish to be aware of (naam-u) Divine virtues (antar-i) in my inner-self; for, (saant-i) peace (paaee) is obtained with (naamai hi) Divine virtues alone in mind.
(Rahaau) dwell on this and contemplate.
ਜਿਉ ਚਾਤ੍ਰਿਕੁ ਜਲ ਬਿਨੁ ਬਿਲਲਾਵੈ ਬਿਨੁ ਜਲ ਪਿਆਸ ਨ ਜਾਈ ॥ ਗੁਰਮੁਖਿ ਜਲੁ ਪਾਵੈ ਸੁਖ ਸਹਜੇ ਹਰਿਆ ਭਾਇ ਸੁਭਾਈ ॥੨॥
Ji▫o cẖāṯrik jal bin billāvai bin jal pi▫ās na jā▫ī. Gurmukẖ jal pāvai sukẖ sėhje hari▫ā bẖā▫e subẖā▫ī. ||2||
(Jio) the way (chaatrik-u) the rain-bird (bil-laavai) squirms (bin-u) without (jal) water, my (piaas) thirst (na jaai = does not go) is not quenched without (jal) the water – of Divine virtues.
(Gurmukh-i) one who follows the guru, (paavai) obtains (jal-u) the water of Divine virtues (sahjey) with poise and (sukh) comfort; s/he (hariaa = green) blossoms with (bhaaey) love of the Almighty as his/her (subhaaee) nature. 2.
ਮਨਮੁਖ ਭੂਖੇ ਦਹ ਦਿਸ ਡੋਲਹਿ ਬਿਨੁ ਨਾਵੈ ਦੁਖੁ ਪਾਈ ॥ ਜਨਮਿ ਮਰੈ ਫਿਰਿ ਜੋਨੀ ਆਵੈ ਦਰਗਹਿ ਮਿਲੈ ਸਜਾਈ ॥੩॥
Manmukẖ bẖūkẖe ḏah ḏis dolėh bin nāvai ḏukẖ pā▫ī. Janam marai fir jonī āvai ḏargahi milai sajā▫ī. ||3||
On the other hand, (manmukh) the self-willed persons do not follow the guru; they (bhookhey = hungry) crave and (ddolah-i = waver) run (dah = ten, dis = directions) all over; they (paaee = get) suffer (dukh-u) the pain of separation from the Almighty, (bin-u) by not living by (naavai) Divine virtues and commands.
They (janam-i) are born, (marai) die and (phir-i) again (aavai) come in (jon-i) the womb, i.e. are reborn; this is (sajaaee) the punishment they (milai) get (dargah-i) in Divine court. 3.
ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਾ ਹਰਿ ਗੁਣ ਗਾਵਹ ਹਰਿ ਰਸੁ ਅੰਤਰਿ ਪਾਈ ॥ ਨਾਨਕ ਦੀਨ ਦਇਆਲ ਭਏ ਹੈ ਤ੍ਰਿਸਨਾ ਸਬਦਿ ਬੁਝਾਈ ॥੪॥੮॥
Kirpā karahi ṯā har guṇ gāvah har ras anṯar pā▫ī. Nānak ḏīn ḏa▫i▫āl bẖa▫e hai ṯarisnā sabaḏ bujẖā▫ī. ||4||8||
When the Master (kripa karah-i) is kind (ta) then the mortals (gaavah-i = sing) praise and emulate (har-i gun) Divine virtues and (paaee = obtain) enjoy the Divine (ras-u) elixir (antar-i) i.e. feel happy living by Naam.
When the Almighty (bhaey hai) is (daiaal = compassionate) kind, the fire of (trisna) craving is (bujhaaee) quenched (sabad-i = though the Word) by obeying Divine commands. 4. 8.
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ਸੋਰਠਿ ਮਹਲਾ ੪ ਪੰਚਪਦਾ ॥ ਅਚਰੁ ਚਰੈ ਤਾ ਸਿਧਿ ਹੋਈ ਸਿਧੀ ਤੇ ਬੁਧਿ ਪਾਈ ॥ ਪ੍ਰੇਮ ਕੇ ਸਰ ਲਾਗੇ ਤਨ ਭੀਤਰਿ ਤਾ ਭ੍ਰਮੁ ਕਾਟਿਆ ਜਾਈ ॥੧॥
Soraṯẖ mėhlā 4 pancẖpaḏā. Acẖar cẖarai ṯā siḏẖ ho▫ī siḏẖī ṯe buḏẖ pā▫ī. Parem ke sar lāge ṯan bẖīṯar ṯā bẖaram kāti▫ā jā▫ī. ||1||
Composition of the fourth guru in Raga Soratth, (panchpda) with five stanzas. If one (charai = eats) overcomes (achar-u = inedible) the tough – vices like lust and wrath – (ta) then s/he (hoee = happens) attains (sidh-i) success – in finding the Master within, and from this (sidhi) accomplishment (budh-i) understanding of Divine virtues and commands is (paai) attained.
This happens when (sar) the arrows of (prem) love (lagey) strike (bheetar-i) in (tan) the body, i.e. when the mind loves and yearns for the Almighty, and (ta) then (bhram-u) any doubt – about the Almighty being present within – (kaattiaa jaaee = is cut) is dispelled. 1
ਮੇਰੇ ਗੋਬਿਦ ਅਪੁਨੇ ਜਨ ਕਉ ਦੇਹਿ ਵਡਿਆਈ ॥ ਗੁਰਮਤਿ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਹੁ ਸਦਾ ਰਹਹੁ ਸਰਣਾਈ ॥ ਰਹਾਉ ॥
Mere gobiḏ apune jan ka▫o ḏėh vadi▫ā▫ī. Gurmaṯ rām nām pargāsahu saḏā rahhu sarṇā▫ī. Rahā▫o.
O (meyrey) my (gobid/gobind) Master of the universe, please (deyh-i = give) impart awareness of (vaddiaaee) Divine virtues to (apuney) Your (jan = servant) humble seeker.
(Pargaasahu) enlighten my mind with (raam naam-u) Divine virtues and commands (gurmat-i) with the guru’s counsel; may I (sadaa) ever (rahahu) remain in Your (sarnaai = sanctuary) care, i.e. live by Your commands and overcome vices.
(Rahaau) dwell on this and contemplate.
ਇਹੁ ਸੰਸਾਰੁ ਸਭੁ ਆਵਣ ਜਾਣਾ ਮਨ ਮੂਰਖ ਚੇਤਿ ਅਜਾਣਾ ॥ ਹਰਿ ਜੀਉ ਕ੍ਰਿਪਾ ਕਰਹੁ ਗੁਰੁ ਮੇਲਹੁ ਤਾ ਹਰਿ ਨਾਮਿ ਸਮਾਣਾ ॥੨॥
Ih sansār sabẖ āvaṇ jāṇā man mūrakẖ cẖeṯ ajāṇā. Har jī▫o kirpā karahu gur melhu ṯā har nām samāṇā. ||2||
(Sabh-u) every creature in (ih-u) this (sansaar-u) world is subject to (aavan = coming, jaana = going) cycles of reincarnation, based on their deeds; o (moorakh) foolish and (ajaana) ignorant (man = mind) mortal, (cheyt-i) remember the Almighty – to get out of the cycle and merge in the Creator.
But o (jeeo) revered (har-i) Almighty, if You (kripa karah-u) are kind to (meylh-u) enable to find the guru, (ta) then the mortal (samaana) is absorbed (naam-i) in Divine virtues – and attains union. 2
ਜਿਸ ਕੀ ਵਥੁ ਸੋਈ ਪ੍ਰਭੁ ਜਾਣੈ ਜਿਸ ਨੋ ਦੇਇ ਸੁ ਪਾਏ ॥ ਵਸਤੁ ਅਨੂਪ ਅਤਿ ਅਗਮ ਅਗੋਚਰ ਗੁਰੁ ਪੂਰਾ ਅਲਖੁ ਲਖਾਏ ॥੩॥
Jis kī vath so▫ī parabẖ jāṇai jis no ḏe▫e so pā▫e. Vasaṯ anūp aṯ agam agocẖar gur pūrā alakẖ lakẖā▫e. ||3||
(Prabh-u) the Almighty (jis ki) whose (vath-u = substance) gift Naam is, (so) that Master knows whom to give; one (no) to (jis) whom IT (dey-i) gives (s-u) that person (paaey) gets it.
This (vast-u = substance) gift of Naam is (anoop = unlike others) unique, (at-i = very) far (agam) beyond comprehension, and (agochar) not perceived by the senses; (poora) the perfect guru enables (alakh-u) the invisible Naam (lakhaaey) to be seen, i.e. found within. 3.
ਜਿਨਿ ਇਹ ਚਾਖੀ ਸੋਈ ਜਾਣੈ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥
Jin ih cẖākẖī so▫ī jāṇai gūnge kī miṯẖi▫ā▫ī.
(Jin-i) one who (chaakhi) has tasted (ih-u) this thing, i.e. experienced the Almighty within, (soee) only that person (jaanai) knows; it is like (goongey) a dumb person who eats (mitthiaaee) a sweetmeat knows its taste, cannot describe the pleasure of eating it – but shows on his/her face.
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ਰਤਨੁ ਲੁਕਾਇਆ ਲੂਕੈ ਨਾਹੀ ਜੇ ਕੋ ਰਖੈ ਲੁਕਾਈ ॥੪॥
Raṯan lukā▫i▫ā lūkai nāhī je ko rakẖai lukā▫ī. ||4||
Similarly one who has (ratan-u) the jewel of Naam within, even if s/he (lukaaia) tries to hide, it does not remain (lukaaee = concealed) unknown – it shows from the conduct of the person. 4.
ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਤੂ ਅੰਤਰਜਾਮੀ ਤੂ ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਸੋਈ ॥ ਜਿਸ ਨੋ ਦਾਤਿ ਕਰਹਿ ਸੋ ਪਾਏ ਜਨ ਨਾਨਕ ਅਵਰੁ ਨ ਕੋਈ ॥੫॥੯॥
Sabẖ kicẖẖ ṯerā ṯū anṯarjāmī ṯū sabẖnā kā parabẖ so▫ī. Jis no ḏāṯ karahi so pā▫e jan Nānak avar na ko▫ī. ||5||9||
O (prabh-u) Master, (sabh-u kichh-u) everything is (teyra = yours) created by You, (too) You (antrjaami) know the mind of every one; and You are (soee = that) the lone Master of (sabhna) all.
One (jis no) to whom you (karah-i) bestow (daat-i) benediction of awareness of Naam (so) that person (paaey) obtains it; there is (na) none (avar-u) other who can do this, says (jan) the humble fourth Nanak. 5. 9.
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