SGGS p 608-610, Soratth M: 5, Shabads 1-6.
Note: In this Shabad the fifth Guru emphasises to rely only on the Almighty. Others receive from God and then give.
ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੧ ਤਿਤੁਕੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Soraṯẖ mėhlā 5 gẖar 1 ṯiṯuke Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Soratth (titukey) stanzas with three lines each (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਕਿਸੁ ਹਉ ਜਾਚੀ ਕਿਸ ਆਰਾਧੀ ਜਾ ਸਭੁ ਕੋ ਕੀਤਾ ਹੋਸੀ ॥ ਜੋ ਜੋ ਦੀਸੈ ਵਡਾ ਵਡੇਰਾ ਸੋ ਸੋ ਖਾਕੂ ਰਲਸੀ ॥ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਭਵ ਖੰਡਨੁ ਸਭਿ ਸੁਖ ਨਵ ਨਿਧਿ ਦੇਸੀ ॥੧॥
Kis ha▫o jācẖī kis ārāḏẖī jā sabẖ ko kīṯā hosī. Jo jo ḏīsai vadā vaderā so so kẖākū ralsī. Nirbẖa▫o nirankār bẖav kẖandan sabẖ sukẖ nav niḏẖ ḏesī. ||1||
From (kis-u) whom do (hau) I (jaachi) ask and (kis) whom I should (aaraadhi) invoke (ja) when (sabh-u ko) everyone (hosi) will be found to be (keeta) created and hence dependent on the Almighty.
(Jo jo) whoever (deesai) is seen as (vaddaa vaddeyra = big and great) high and mighty (so so) every one of those (ralsi) shall mix (khaakoo) in dust, i.e. shall die and cannot provide lasting support.
It is only (nirankaar-u) the Formless Almighty (nirbhau = fearless) the highest authority whose obedience (khanddan = destroys) can end (bhav) rebirth and (deysi) can give (sabh-i) all (sukh) comforts and (nav nidh-i = nine treasure) fulfilment of all wishes. 1.
ਹਰਿ ਜੀਉ ਤੇਰੀ ਦਾਤੀ ਰਾਜਾ ॥ ਮਾਣਸੁ ਬਪੁੜਾ ਕਿਆ ਸਾਲਾਹੀ ਕਿਆ ਤਿਸ ਕਾ ਮੁਹਤਾਜਾ ॥ ਰਹਾਉ ॥
Har jī▫o ṯerī ḏāṯī rājā. Māṇas bapuṛā ki▫ā sālāhī ki▫ā ṯis kā muhṯājā. Rahā▫o.
O (jeeo) revered (har-i) Almighty one is (raaja/rajda) satiated by (teyri) Your (daati) giving – because Your treasures are inexhaustible.
I shall (kiaa = what?) in no way (saalaahi) praise, and ask from, (maanas-u) a human being who is (bapurra) not independent; I (kia = what?) shall not (muthaaja) look up to anyone.
(Rahaau) dwell on this and reflect.
ਜਿਨਿ ਹਰਿ ਧਿਆਇਆ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕਾ ਤਿਸ ਕੀ ਭੂਖ ਗਵਾਈ ॥ ਐਸਾ ਧਨੁ ਦੀਆ ਸੁਖਦਾਤੈ ਨਿਖੁਟਿ ਨ ਕਬ ਹੀ ਜਾਈ ॥ ਅਨਦੁ ਭਇਆ ਸੁਖ ਸਹਜਿ ਸਮਾਣੇ ਸਤਿਗੁਰਿ ਮੇਲਿ ਮਿਲਾਈ ॥੨॥
Jin har ḏẖi▫ā▫i▫ā sabẖ kicẖẖ ṯis kā ṯis kī bẖūkẖ gavā▫ī. Aisā ḏẖan ḏī▫ā sukẖ▫ḏāṯai nikẖut na kab hī jā▫ī. Anaḏ bẖa▫i▫ā sukẖ sahj samāṇe saṯgur mel milā▫ī. ||2||
One (jin-i) who (dhiaaiaa = pays attention) obeys (har-i) Divine commands – doing things as they should be done -, (sabh kichh-u) everything is (ka) of (tis) that person, i.e. s/he achieves everything; (tis ki) his/her (bhookh = hunger) craving (gavaaee = lost) ends.
The Almighty (sukhdaatai) giver/source of solace, (deeaa) gives (aisa) such (dhan-u) wealth which (na kab hi) is never (nikhutt-i jaaee) exhausted, i.e. the Almighty leads to the guru who guides to comply with Naam which helps here as also in the hereafter.
S/he (bhaiaa = has) enjoys (anad-u/anand) bliss (samaaney) remaining (sahj-i) in continuous (sukh) peace when (milaaee) led to (meyl-i = meeting) remembrance of the Almighty (satigur-i) by the true guru. 2.
ਮਨ ਨਾਮੁ ਜਪਿ ਨਾਮੁ ਆਰਾਧਿ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੀ ॥ ਉਪਦੇਸੁ ਸੁਣਿ ਸਾਧ ਸੰਤਨ ਕਾ ਸਭ ਚੂਕੀ ਕਾਣਿ ਜਮਾਣੀ ॥ ਜਿਨ ਕਉ ਕ੍ਰਿਪਾਲੁ ਹੋਆ ਪ੍ਰਭੁ ਮੇਰਾ ਸੇ ਲਾਗੇ ਗੁਰ ਕੀ ਬਾਣੀ ॥੩॥
Man nām jap nām ārāḏẖ an▫ḏin nām vakẖāṇī. Upḏes suṇ sāḏẖ sanṯan kā sabẖ cẖūkī kāṇ jamāṇī. Jin ka▫o kirpāl ho▫ā parabẖ merā se lāge gur kī baṇī. ||3||
O my (man = mind) being, (aaraaadh-i) invoke Naam and (jap-i) remember/obey (naam-u) Naam/Divine commands; (andin-u = everyday) always (vakhaani = utter) praise (naam-u) the Almighty – this motivates to obedience.
(Sun-i) listen to (updeys-u) guidance of (saadh santan) of seekers of the Almighty, and comply with it; it (chooki = ends) obviates (sabh) all (kaan-i = dependence) causes subjected to (jamaani) Jam/Divine justice.
Those (kau) to (jin) whom (prabh-u) the Almighty Master (meyra = my) of all (hoaa) is (kripaal-u) kind – to lead to the guru – (sey) they (laagey) submit themselves to (baani = words) guidance of the guru. 3.
ਕੀਮਤਿ ਕਉਣੁ ਕਰੈ ਪ੍ਰਭ ਤੇਰੀ ਤੂ ਸਰਬ ਜੀਆ ਦਇਆਲਾ ॥ ਸਭੁ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤੈ ਕਿਆ ਹਮ ਬਾਲ ਗੁਪਾਲਾ ॥ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕੁ ਜਨੁ ਤੁਮਰਾ ਜਿਉ ਪਿਤਾ ਪੂਤ ਕਿਰਪਾਲਾ ॥੪॥੧॥
Kīmaṯ ka▫uṇ karai parabẖ ṯerī ṯū sarab jī▫ā ḏa▫i▫ālā. Sabẖ kicẖẖ kīṯā ṯerā varṯai ki▫ā ham bāl gupālā. Rākẖ leho Nānak jan ṯumrā ji▫o piṯā pūṯ kirpālā. ||4||1||
O (Prabh) Almighty (kaun-u = who?) no one can (karai = do) estimate (teyri) Your (keemat-i = price) worth, i.e. virtues and capabilities; (too) You are (daiaalaa) kind to sustain (sarab) all (jeeaa) creatures – with Your unlimited resources.
(Sabh-u kichh-u) everything (vartai) happens as (keeta) done/directed (teyra = your) by You; (ham) we (baal) children have (kiaa = what?) no capability.
Fifth Nanak, the seeker, is (tumra) Your (jan-u) servant, please (raakh-i leyho) take care of him/the devotee as (kirpaala) the kind father looks after (poot = sons) the children. 4. 1.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੧ ਚੌਤੁਕੇ ॥ ਗੁਰੁ ਗੋਵਿੰਦੁ ਸਲਾਹੀਐ ਭਾਈ ਮਨਿ ਤਨਿ ਹਿਰਦੈ ਧਾਰ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਭਾਈ ਏਹਾ ਕਰਣੀ ਸਾਰ ॥ ਜਿਤੁ ਤਨਿ ਨਾਮੁ ਨ ਊਪਜੈ ਭਾਈ ਸੇ ਤਨ ਹੋਏ ਛਾਰ ॥ ਸਾਧਸੰਗਤਿ ਕਉ ਵਾਰਿਆ ਭਾਈ ਜਿਨ ਏਕੰਕਾਰ ਅਧਾਰ ॥੧॥
Soraṯẖ mėhlā 5 gẖar 1 cẖouṯuke. Gur govinḏ salāhī▫ai bẖā▫ī man ṯan hirḏai ḏẖār. Sācẖā sāhib man vasai bẖā▫ī ehā karṇī sār. Jiṯ ṯan nām na ūpjai bẖā▫ī se ṯan ho▫e cẖẖār. Sāḏẖsangaṯ ka▫o vāri▫ā bẖā▫ī jin ekankār aḏẖār. ||1||
Composition of the fifth Guru in Raga Soratth (chautukey) stanzas of four lines each, (ghar-u 1) to be sung to the first beat. O (bhaaee) brethren, we should (salaaheeai) praise (gur-u) the great (govind-u) Master of the universe and (dhaar) keep IT (man-i) mind, (tan-i) body and (hirdai) heart, i.e. be conscious of the Almighty in thoughts, actions and emotions.
(Vasai = dwells) remembering (saachaa) the Eternal (sahib-u) Master (man-i) in mind; (eha) this is (saar) sublime (karni) deed.
(Tan-i) the body/mind in (jit-u) which (naam-u) Divine virtues and commands are not (upjai = show up) remembered, (sey) that (tan = body) soul (hoey) becomes (chhaar) dust, i.e. does not receive honour of acceptance by the Almighty.
I (kau vaaria = am sacrifice to) adore (sadgsagat-i) the holy congregation where we learn to take (eka’nkaar) the One Almighty as (adhaar) support for life. 1.
ਸੋਈ ਸਚੁ ਅਰਾਧਣਾ ਭਾਈ ਜਿਸ ਤੇ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਗੁਰਿ ਪੂਰੈ ਜਾਣਾਇਆ ਭਾਈ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਰਹਾਉ ॥
So▫ī sacẖ arāḏẖaṇā bẖā▫ī jis ṯe sabẖ kicẖẖ ho▫e. Gur pūrai jāṇā▫i▫ā bẖā▫ī ṯis bin avar na ko▫e. Rahā▫o.
O (bhaai) brethren, we should (araadhna) invoke (soee) that One (sach-u) Eternal Master, (tey) by (jis) whom (sabh-u kichh-u) everything (hoey = happens) is done, i.e. who alone is omnipotent.
(Poorai) the perfect (gur-i) guru has (jaanaaiaa) given awareness that there is (na koey) none (bin-u) except (tis-u) that Almighty – whom we should look to.
(Rahaau) Dwell on this and contemplate.
ਨਾਮ ਵਿਹੂਣੇ ਪਚਿ ਮੁਏ ਭਾਈ ਗਣਤ ਨ ਜਾਇ ਗਣੀ ॥ ਵਿਣੁ ਸਚ ਸੋਚ ਨ ਪਾਈਐ ਭਾਈ ਸਾਚਾ ਅਗਮ ਧਣੀ ॥ ਆਵਣ ਜਾਣੁ ਨ ਚੁਕਈ ਭਾਈ ਝੂਠੀ ਦੁਨੀ ਮਣੀ ॥ ਗੁਰਮੁਖਿ ਕੋਟਿ ਉਧਾਰਦਾ ਭਾਈ ਦੇ ਨਾਵੈ ਏਕ ਕਣੀ ॥੨॥
Nām vihūṇe pacẖ mu▫e bẖā▫ī gaṇaṯ na jā▫e gaṇī. viṇ sacẖ socẖ na pā▫ī▫ai bẖā▫ī sācẖā agam ḏẖaṇī. Āvaṇ jāṇ na cẖuk▫ī bẖā▫ī jẖūṯẖī ḏunī maṇī. Gurmukẖ kot uḏẖārḏā bẖā▫ī ḏe nāvai ek kaṇī. ||2||
Those (vihooney) bereft of (naam) Divine virtues, (pach-i) are consumed by vices and (muey) die, o brethren; their (ganat) number (na jaaey) cannot (gani) be counted – they are in large numbers.
(Saacha) the Eternal (dhani) Master, who is (agam) beyond reach, is not (paaeeai) found (vin-u) without (sach) true (soch) thinking, i.e. without driving viciousness from the mind.
Cycles of (aavan = coming, (jaan-u = going) births and deaths do not (chukaee) end of those (mani) with mind on (jhootthi = false) transitory pleasures (duni) of the world.
(Gurmukh-i) the guru with his teachings (udhaarda = lifts up) pulls out (kott-i = crores/tens of millions) countless followers (dey = gives) with even (kani) a bit of awareness of (naavai) of Divine virtues and commands, i.e. saves from reincarnation. 2.
ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਸੋਧਿਆ ਭਾਈ ਵਿਣੁ ਸਤਿਗੁਰ ਭਰਮੁ ਨ ਜਾਇ ॥ ਅਨਿਕ ਕਰਮ ਕਰਿ ਥਾਕਿਆ ਭਾਈ ਫਿਰਿ ਫਿਰਿ ਬੰਧਨ ਪਾਇ ॥ ਚਾਰੇ ਕੁੰਡਾ ਸੋਧੀਆ ਭਾਈ ਵਿਣੁ ਸਤਿਗੁਰ ਨਾਹੀ ਜਾਇ ॥
Simriṯ sāsaṯ soḏẖi▫ā bẖā▫ī viṇ saṯgur bẖaram na jā▫e. Anik karam kar thāki▫ā bẖā▫ī fir fir banḏẖan pā▫e. Cẖāre kundā soḏẖī▫ā bẖā▫ī viṇ saṯgur nāhī jā▫e.
O brethren, I have (sodhia) studied and searched (simmrit-i) Smritis and Shastraas and found that (bharam-u) doubt – about omnipresence of the Almighty, does not (jaai) go (vin-u) without guidance of (satigur) the true guru.
I (thaakia) got tired (kar-i) performing (anik) numerous (karam) rituals, but found they only (paaey = put) tie one (bandhan) bondage (phir-i phir-i) again and again, i.e. one cannot get out of attachment to the world-play and be absorbed in the Almighty.
I have (sodheea) searched (chaar-e) all four (kundaa) quarters, i.e. the whole world, but there is no (jaa-e) place (bin-u) except (satigur) the true guru to get solace from running around.
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ਵਡਭਾਗੀ ਗੁਰੁ ਪਾਇਆ ਭਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੩॥
vadbẖāgī gur pā▫i▫ā bẖā▫ī har har nām ḏẖi▫ā▫e. ||3||
O (bhaaee) brethren, it is (vaddbhaagi) by good fortune that one (paaia) finds the guru and learn from him to (dhiaaia) pay attention to (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues. 3.
ਸਚੁ ਸਦਾ ਹੈ ਨਿਰਮਲਾ ਭਾਈ ਨਿਰਮਲ ਸਾਚੇ ਸੋਇ ॥ ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਭਾਈ ਤਿਸੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਕੋਟਿ ਮਧੇ ਜਨੁ ਪਾਈਐ ਭਾਈ ਵਿਰਲਾ ਕੋਈ ਕੋਇ ॥ ਨਾਨਕ ਰਤਾ ਸਚਿ ਨਾਮਿ ਭਾਈ ਸੁਣਿ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੪॥੨॥
Sacẖ saḏā hai nirmalā bẖā▫ī nirmal sācẖe so▫e. Naḏar kare jis āpṇī bẖā▫ī ṯis parāpaṯ ho▫e. Kot maḏẖe jan pā▫ī▫ai bẖā▫ī virlā ko▫ī ko▫e. Nānak raṯā sacẖ nām bẖā▫ī suṇ man ṯan nirmal ho▫e. ||4||2||
(Sach-u) the Eternal Master is (sadaa) ever (nirmalaa) pristine, o (bhaaee) brethren; (soey) those who remember IT are (nirmal) purified.
But the Almighty (prapat-i hoey = is received) is found by (tis-u = that) one (jis-u) on whom the Almighty (karey) bestows (aapni = own) IT’s (nadar-i) grace.
Such (jan-u = servant) a devotee (paaeeai) is found to be (koee koey) someone (virla) rare (madhey) amongst (kott-i = crore/ten million) millions.
S/he is (rataa) imbued with (naam-i) virtues (sach-i) of the Eternal Master, (sun-i) listening to which (man-u = mind, tan-u = body) thoughts and actions (nirmal ho-e) are purified. 4. 2.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ਦੁਤੁਕੇ ॥ ਜਉ ਲਉ ਭਾਉ ਅਭਾਉ ਇਹੁ ਮਾਨੈ ਤਉ ਲਉ ਮਿਲਣੁ ਦੂਰਾਈ ॥ ਆਨ ਆਪਨਾ ਕਰਤ ਬੀਚਾਰਾ ਤਉ ਲਉ ਬੀਚੁ ਬਿਖਾਈ ॥੧॥
Soraṯẖ mėhlā 5 ḏuṯuke. Ja▫o la▫o bẖā▫o abẖā▫o ih mānai ṯa▫o la▫o milaṇ ḏūrā▫ī. Ān āpnā karaṯ bīcẖārā ṯa▫o la▫o bīcẖ bikẖā▫ī. ||1||
Composition of the fifth Guru in Raga Soratth, (dutukey) stanzas with two lines each. (Jau lau) as long as (ih-u = this) one (maanai = believes) considers whether there is (bhaau) presence and (abhaau) absence of the Almighty within, (tau lau) until then it is (dooraai = far) difficult for him/her (milan-u = meeting) to find the Almighty.
As long s/he (karat beechaara) considers someone (aan = other) alien and someone (aapna) own, i.e. as if not of the same Creator, (tau lau) until then there will be (bikhaaee) separation (beech) between him/her and the Almighty. 1.
ਮਾਧਵੇ ਐਸੀ ਦੇਹੁ ਬੁਝਾਈ ॥ ਸੇਵਉ ਸਾਧ ਗਹਉ ਓਟ ਚਰਨਾ ਨਹ ਬਿਸਰੈ ਮੁਹਤੁ ਚਸਾਈ ॥ ਰਹਾਉ ॥
Māḏẖve aisī ḏeh bujẖā▫ī. Seva▫o sāḏẖ gaha▫o ot cẖarnā nah bisrai muhaṯ cẖasā▫ī. Rahā▫o.
O Almighty (maadhvey) Master of the world-play, please (deyh-u) give me (aisi) such (bujhaaee) understanding that I (seyvau = serve) follow (saadh) the guru, (gahau = hold) take (ott) protection of the feet, i.e. be in care, of the Almighty and IT is not (bisrai) forgotten (muhat-u, chasaaee) even for a little while.
(Rahaau) dwell on this and contemplate.
ਰੇ ਮਨ ਮੁਗਧ ਅਚੇਤ ਚੰਚਲ ਚਿਤ ਤੁਮ ਐਸੀ ਰਿਦੈ ਨ ਆਈ ॥ ਪ੍ਰਾਨਪਤਿ ਤਿਆਗਿ ਆਨ ਤੂ ਰਚਿਆ ਉਰਝਿਓ ਸੰਗਿ ਬੈਰਾਈ ॥੨॥
Re man mugaḏẖ acẖeṯ cẖancẖal cẖiṯ ṯum aisī riḏai na ā▫ī. Parānpaṯ ṯi▫āg ān ṯū racẖi▫ā urjẖi▫o sang bairā▫ī. ||2||
(Rey) o (mugadh) foolish, (acheyt) inattentive (chanchal chit) fickle minded (man = mind) person, has (aisi = such) this thought not (aai) come to (tum) your (ridai) mind. (Too) you (tiaag-i = forsaken) have forgotten the Almighty (praanpat-i = Master of life) Creator but are (rachiaa) engrossed in (aan) other things (urjhio) being entangled (sang-i) with (bairaaee) aliens, i.e. relatives and wealth whose association with you is transitory. 2.
ਸੋਗੁ ਨ ਬਿਆਪੈ ਆਪੁ ਨ ਥਾਪੈ ਸਾਧਸੰਗਤਿ ਬੁਧਿ ਪਾਈ ॥ ਸਾਕਤ ਕਾ ਬਕਨਾ ਇਉ ਜਾਨਉ ਜੈਸੇ ਪਵਨੁ ਝੁਲਾਈ ॥੩॥
Sog na bi▫āpai āp na thāpai sāḏẖsangaṯ buḏẖ pā▫ī. Sākaṯ kā baknā i▫o jān▫o jaise pavan jẖulā▫ī. ||3||
It is (budh paaee) learnt (saadsangat-i) in holy company that one who does not (thaapai = install) think of (aap-u = self) self-interest, at the cost of others; to him/her (sog-u) sorrow does not (biaapai = happen) visit.
(Jaanau) consider, (bakna) words of (saakat) those who forget God (iau) like (jhulaaee) a gust of (pavan-u) wind which is short-lived, they think of transitory pleasures. 3.
ਕੋਟਿ ਪਰਾਧ ਅਛਾਦਿਓ ਇਹੁ ਮਨੁ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥ ਜਨ ਨਾਨਕ ਦੀਨ ਸਰਨਿ ਆਇਓ ਪ੍ਰਭ ਸਭੁ ਲੇਖਾ ਰਖਹੁ ਉਠਾਈ ॥੪॥੩॥
Kot parāḏẖ acẖẖāḏi▫o ih man kahṇā kacẖẖū na jā▫ī. Jan Nānak ḏīn saran ā▫i▫o parabẖ sabẖ lekẖā rakẖahu uṯẖā▫ī. ||4||3||
(Ihu) this human (man-u) mind, is (achhaadio = covered) under the influence of (kott-i = crore/ten million) millions of past (praadh) wrongdoings and (na jaaee) nothing can be (kahna) said, i.e. the past faults cannot be counted or described.
Says (jan) the humble fifth Nanak: O (prabh) Master, this (deen) poor man has (aaiao = come) sought Your (saran-i = sanctuary) care; please (rakhah-u utthaaee = keep away) ignore (sabh-u) the whole (leykha) account of my misdeeds – and forgive. 4. 3.
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Note: In this Shabad, the fifth Guru reminds the mortal that all relationships last as long as one is alive and should not get attached to them. One uses unfair means to earn for the sake of the family but when the soul has to face consequences of such deeds, they wouldn’t be there to help. The only lasting companion is the Almighty here and in the hereafter – one who remembers IT has comfort in life and in the hereafter.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਲੋਕ ਗ੍ਰਿਹ ਬਨਿਤਾ ਮਾਇਆ ਸਨਬੰਧੇਹੀ ॥ ਅੰਤ ਕੀ ਬਾਰ ਕੋ ਖਰਾ ਨ ਹੋਸੀ ਸਭ ਮਿਥਿਆ ਅਸਨੇਹੀ ॥੧॥
Soraṯẖ mėhlā 5. Puṯar kalṯar lok garih baniṯā mā▫i▫ā sanbanḏẖehī. Anṯ kī bār ko kẖarā na hosī sabẖ mithi▫ā asnehī. ||1||
Composition of the fifth Guru in Raga Soratth: (Putr) sons, their (klatr) wives, other (lok) people and (grih = house, banitaa = wife) own wife, are (sanbandheyhi) relations in (maaia) the world-play – as long as one is alive.
(Ko na) no one will (kharaa hosi) stand by you (ant baar) at the end – when the soul is subjected to Divine justice; (sabh) all (asneyhi) love is (mithiaa) false, i.e. it is transitory and in life only. 1.
ਰੇ ਨਰ ਕਾਹੇ ਪਪੋਰਹੁ ਦੇਹੀ ॥ ਊਡਿ ਜਾਇਗੋ ਧੂਮੁ ਬਾਦਰੋ ਇਕੁ ਭਾਜਹੁ ਰਾਮੁ ਸਨੇਹੀ ॥ ਰਹਾਉ ॥
Re nar kāhe paporahu ḏehī. Ūd jā▫igo ḏẖūm bāḏro ik bẖājahu rām sanehī. Rahā▫o.
(Rey) o (nar) human being, (kaahey) why do you (paporah-u) pamper (deyhi) the body?
Remember the soul shall leave the body like (baadro) a cloud of (dhoom-u) smoke, i.e. life is transitory; (bhaajahu) invoke (ik-u) the One truly (saneyhi) loving (raam-u) all pervasive Master – IT looks after here and in the hereafter.
(Rahaau) dwell on this and contemplate.
ਤੀਨਿ ਸੰਙਿਆ ਕਰਿ ਦੇਹੀ ਕੀਨੀ ਜਲ ਕੂਕਰ ਭਸਮੇਹੀ ॥ ਹੋਇ ਆਮਰੋ ਗ੍ਰਿਹ ਮਹਿ ਬੈਠਾ ਕਰਣ ਕਾਰਣ ਬਿਸਰੋਹੀ ॥੨॥
Ŧīn sańi▫ā kar ḏehī kīnī jal kūkar bẖasmehī. Ho▫e āmro garih mėh baiṯẖā karaṇ kāraṇ bisrohī. ||2||
(D-ehi) the body is perishable and (keeni = done) disposed of in (teen) three (sangniaa = counts) ways; consigned to (jal) water, left for (kookar = dogs) animals or birds to feed on, or (bhasmeyhi) cremated to ash.
But one (baittha) sits (mah-i) in the house, i.e. is unmindful of death (hoey = being) thinking s/he is (aamro) immortal, and (bisrohi) forgets (kaaran) the cause of (karan) all that happens. 2.
ਅਨਿਕ ਭਾਤਿ ਕਰਿ ਮਣੀਏ ਸਾਜੇ ਕਾਚੈ ਤਾਗਿ ਪਰੋਹੀ ॥ ਤੂਟਿ ਜਾਇਗੋ ਸੂਤੁ ਬਾਪੁਰੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤੋਹੀ ॥੩॥
Anik bẖāṯ kar maṇī▫e sāje kācẖai ṯāg parohī. Ŧūt jā▫igo sūṯ bāpure fir pācẖẖai pacẖẖuṯohī. ||3||
The Creator (saajey) created the creatures like (manee-ey) beads of (anik bhaat-i) numerous types and (parohi) strung them on (kaachai = raw) a fragile/short-lived (taag-i) thread, i.e. the soul is in the body for a limited time.
The way the (baapro = poor) fragile (soot) thread (toott-i jaaego) may break any time, the creatures of all types perish and (pachhutohi) repent (paachhai) later, if they do not live by commands of the Master. 3.
ਜਿਨਿ ਤੁਮ ਸਿਰਜੇ ਸਿਰਜਿ ਸਵਾਰੇ ਤਿਸੁ ਧਿਆਵਹੁ ਦਿਨੁ ਰੈਨੇਹੀ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭ ਕਿਰਪਾ ਧਾਰੀ ਮੈ ਸਤਿਗੁਰ ਓਟ ਗਹੇਹੀ ॥੪॥੪॥
Jin ṯum sirje siraj savāre ṯis ḏẖi▫āvahu ḏin rainehī. Jan Nānak parabẖ kirpā ḏẖārī mai saṯgur ot gahehī. ||4||4||
O mortal, the Creator (jin-i) who (sirjey) created (tum) you and (siraj-i) having created (savaarey= adorned) gave you all organs of the body you are proud of; (dhiaavh-u) pay attention to (tis-u) IT’s virtues and commands (din-u) day and (raineyhi) night – for ever.
Says (jan) humble fifth Nanak: (Prabh) the Almighty (kirpa dhaari) was kind to enable me to find (satigur) the true guru and I have (gaheyhi) held on to his (ott) protection, i.e. am guided by the guru to avoid vices, emulate Divine virtues and obey Divine commands. 4. 4.
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Note: The Creator gave instructions to the soul before taking birth in the body about its role in life; this is Naam. However, there are so many things happening in the human mind that we become oblivious of Naam/commands of the Creator. When one follows the true guru, this careless-ness of the mind is removed, and one conforms to Naam or Divine virtues and commands. This Shabad provides motivation for that.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਵਡਭਾਗੀ ਮਨਹਿ ਭਇਆ ਪਰਗਾਸਾ ॥ ਕੋਇ ਨ ਪਹੁਚਨਹਾਰਾ ਦੂਜਾ ਅਪੁਨੇ ਸਾਹਿਬ ਕਾ ਭਰਵਾਸਾ ॥੧॥
Soraṯẖ mėhlā 5. Gur pūrā bẖeti▫o vadbẖāgī manėh bẖa▫i▫ā pargāsā. Ko▫e na pahucẖanhārā ḏūjā apune sāhib kā bẖarvāsā. ||1||
Composition of the fifth Guru in Raga Soratth. (Vaddbhaagi) with good fortune, I (bheyttio) met (poora) the perfect Guru by whose teachings (pargaasa) enlightenment (bhaiaa) came (manah-i) to my mind, i.e. I have become conscious of Naam.
I now have (bharvaasa) faith in (apuney = own) my (sahib) Master, whom (koey na) no one (dooja = other) else can (pahuchanhaara = reach) equal – so I do not look elsewhere for guidance and solace. 1.
ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰੈ ॥ ਆਗੈ ਸੁਖੁ ਪਾਛੈ ਸੁਖ ਸਹਜਾ ਘਰਿ ਆਨੰਦੁ ਹਮਾਰੈ ॥ ਰਹਾਉ ॥
Apune saṯgur kai balihārai. Āgai sukẖ pācẖẖai sukẖ sahjā gẖar ānanḏ hamārai. Rahā▫o.
I (kai balihaarai = am sacrifice to) adore (apuney = own) my (satiguru) true guru, i.e. I have given up ego and act as guided by the true guru.
There is (sukh-u) comfort/joy (aagai) in front and (sukh sahja) tranquil comfort (paachhai) behind, i.e. I enjoy the bliss all the time now in life and hope to have it in the hereafter; I experience (aanand-u) bliss (hamaarai) in my (ghar-i = home) mind, i.e. I have found the Maser within – and hope to merge with IT on death.
(Rahaau) Dwell on this and contemplate.
ਅੰਤਰਜਾਮੀ ਕਰਣੈਹਾਰਾ ਸੋਈ ਖਸਮੁ ਹਮਾਰਾ ॥ ਨਿਰਭਉ ਭਏ ਗੁਰ ਚਰਣੀ ਲਾਗੇ ਇਕ ਰਾਮ ਨਾਮ ਆਧਾਰਾ ॥੨॥
Anṯarjāmī karnaihārā so▫ī kẖasam hamārā. Nirbẖa▫o bẖa▫e gur cẖarṇī lāge ik rām nām āḏẖārā. ||2||
(Soee = only that) the One (karnaihaara) Creator who (antarjaami = knower of minds) abides in all minds, is (hamaara) my (khasam-u) Master, i.e. I live by emulating Divine virtues and obeying Divine commands as motivated from within.
I have (bhaey) become (nirbhau) fearless – I shun wrong-doings and so have no fear of retribution since I (laagey = attached) placed myself at (charni) to the feet of, i.e. have dedicated myself to obedience of, (gur) the guru; now (naam) Naam/commands of (raam) all-pervasive Master (ik) alone are (aadhaara) my support/mainstay of life. 2.
ਸਫਲ ਦਰਸਨੁ ਅਕਾਲ ਮੂਰਤਿ ਪ੍ਰਭੁ ਹੈ ਭੀ ਹੋਵਨਹਾਰਾ ॥ ਕੰਠਿ ਲਗਾਇ ਅਪੁਨੇ ਜਨ ਰਾਖੇ ਅਪੁਨੀ ਪ੍ਰੀਤਿ ਪਿਆਰਾ ॥੩॥
Safal ḏarsan akāl mūraṯ parabẖ hai bẖī hovanhārā. Kanṯẖ lagā▫e apune jan rākẖe apunī parīṯ pi▫ārā. ||3||
One is (saphal) successful in life by practicing (darsan = sight/vision/philosophy) virtues and commands of (prabh-u) the Master; God is (moorat-i = picture) the embodiment of (akaal) timeless-ness and deathless-ness; who (hai) is now and (bhi) also shall (hovanhaara) be, i.e. is Eternal.
IT (raakhey) protects (apuney = own) IT’s (jan = servants) devotees (kantth- lagaaey = holding in embrace) keeping them in IT’s remembrance, with (apuni) IT’s (preet-i) affection and (piaara) love. 3.
ਵਡੀ ਵਡਿਆਈ ਅਚਰਜ ਸੋਭਾ ਕਾਰਜੁ ਆਇਆ ਰਾਸੇ ॥
vadī vadi▫ā▫ī acẖraj sobẖā kāraj ā▫i▫ā rāse.
IT has (vaddi) great (vaddiaaee) virtues and (sobha) reputation of being (achraj) wondrous; those in IT’s care have their (kaaraj-u = purpose) objectives (aaia raasey) fulfilled, i.e. are united with IT.
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ਨਾਨਕ ਕਉ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਸਗਲੇ ਦੂਖ ਬਿਨਾਸੇ ॥੪॥੫॥
Nānak ka▫o gur pūrā bẖeti▫o sagle ḏūkẖ bināse. ||4||5||
Since fifth Nanak – the seeker – (kau bheyttio) found (poora) the perfect guru and has followed him, influence of (sagley) all (dookh/dosh) past faults has been (binaasey = destroyed) washed off. 4. 5.
Note: The pronoun ‘IT’ has been used for the Almighty not being a person and being gender-neutral.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸੁਖੀਏ ਕਉ ਪੇਖੈ ਸਭ ਸੁਖੀਆ ਰੋਗੀ ਕੈ ਭਾਣੈ ਸਭ ਰੋਗੀ ॥ ਕਰਣ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ ਆਪਨ ਹਾਥਿ ਸੰਜੋਗੀ ॥੧॥
Soraṯẖ mėhlā 5. Sukẖī▫e ka▫o pekẖai sabẖ sukẖī▫ā rogī kai bẖāṇai sabẖ rogī. Karaṇ karāvanhār su▫āmī āpan hāth sanjogī. ||1||
Composition of the fifth Guru in Raga Soratth. (Kau) for (sukhee-ey) one who is in comfort/peace, (sabh) all (peykhai = seen) seem (sukheeaa) in comfort; (bhaanai) for (rogi) a sick person everyone is (rogi) sick, i.e. one who is good at heart considers all others so and vice versa.
But (suaami) the Master, (karaavanhaar) Creator of (karan) the creation has in (aapan) IT’s (haath-i = hands) control to give (sanjogi) association with virtue or vice – it does not depend on the mortals wishing good or ill. 1.
ਮਨ ਮੇਰੇ ਜਿਨਿ ਅਪੁਨਾ ਭਰਮੁ ਗਵਾਤਾ ॥ ਤਿਸ ਕੈ ਭਾਣੈ ਕੋਇ ਨ ਭੂਲਾ ਜਿਨਿ ਸਗਲੋ ਬ੍ਰਹਮੁ ਪਛਾਤਾ ॥ ਰਹਾਉ ॥
Man mere jin apunā bẖaram gavāṯā. Ŧis kai bẖāṇai ko▫e na bẖūlā jin saglo barahm pacẖẖāṯā. Rahā▫o.
O (meyrey) mind, (jin-i) one who has (gavaata = lost) dispelled (apuna = own) his/her (bharam-u) doubt about omnipresence of the Almighty.
And (jin-i) one who (pachhaata) recognizes/sees (brahm-u) the Creator in (saglo) all; (bhaanai) for (tis kai) him/her (koey na) no one (bhoola) goes astray.
(Rahaau) dwell on this and contemplate.
ਸੰਤ ਸੰਗਿ ਜਾ ਕਾ ਮਨੁ ਸੀਤਲੁ ਓਹੁ ਜਾਣੈ ਸਗਲੀ ਠਾਂਢੀ ॥ ਹਉਮੈ ਰੋਗਿ ਜਾ ਕਾ ਮਨੁ ਬਿਆਪਿਤ ਓਹੁ ਜਨਮਿ ਮਰੈ ਬਿਲਲਾਤੀ ॥੨॥
Sanṯ sang jā kā man sīṯal oh jāṇai saglī ṯẖāʼndẖī. Ha▫umai rog jā kā man bi▫āpaṯ oh janam marai billāṯī. ||2||
One (ja ka) whose (man-u) mind is (seetal-u = cool) at peace by being (sang-i) in company of (sant) the seekers, (oh-u) s/he (jaanai) considers (sagli) every on (tthaa’nddhi = cool) at peace.
On the other hand, (ja ka) one whose (man-u) mind (biaapit) is afflicted with (rog) the malady of (haumai) ego, i.e. one who thinks s/he alone is good, (oh-u) s/he (bil-laati) remains distressed by repeated (janam-i) births and (marai) deaths. 2.
ਗਿਆਨ ਅੰਜਨੁ ਜਾ ਕੀ ਨੇਤ੍ਰੀ ਪੜਿਆ ਤਾ ਕਉ ਸਰਬ ਪ੍ਰਗਾਸਾ ॥ ਅਗਿਆਨਿ ਅੰਧੇਰੈ ਸੂਝਸਿ ਨਾਹੀ ਬਹੁੜਿ ਬਹੁੜਿ ਭਰਮਾਤਾ ॥੩॥
Gi▫ān anjan jā kī neṯrī paṛi▫ā ṯā ka▫o sarab pargāsā. Agi▫ān anḏẖerai sūjẖas nāhī bahuṛ bahuṛ bẖarmāṯā. ||3||
(Ja ki) one in whose (neytri) eyes (anjan-u) the medicine of (giaan-u) awareness by the guru is (parriaa) administered, (ta kau) for him/her, there is (pargaasa = light) awareness (sarab = all) everywhere, i.e. s/he considers no one bad.
One without the guru’s instruction cannot (soojhas-i) find his/her way in (andheyrai) darkness of (agiaan-i) ignorance of Divine virtues – and considers others likewise. 3.
ਸੁਣਿ ਬੇਨੰਤੀ ਸੁਆਮੀ ਅਪੁਨੇ ਨਾਨਕੁ ਇਹੁ ਸੁਖੁ ਮਾਗੈ ॥ ਜਹ ਕੀਰਤਨੁ ਤੇਰਾ ਸਾਧੂ ਗਾਵਹਿ ਤਹ ਮੇਰਾ ਮਨੁ ਲਾਗੈ ॥੪॥੬॥
Suṇ benanṯī su▫āmī apune Nānak ih sukẖ māgai. Jah kīrṯan ṯerā sāḏẖū gāvahi ṯah merā man lāgai. ||4||6||
O (apuney) my (suuami) Master, (sun-i = listen) submits the fifth Nanak: I (maagai) ask for (ih-u) this (sukh-u) comfort; (meyra) my (man-u) mind should (laagai) focus (tah) there (jah) where (sadhu) the seekers (gaavai) sing (teyra) Your (keertan) praises. 4. 6.
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