SGGS pp 614-616, Soratth M: 5, Shabads 21-28.

 

Note: We exist having been created by the Almighty who also looks after us at every stage. We also have written in our conscience, how we should conduct ourselves. However, this is not realized due to attachments to relatives, wealth, status, comforts and rivalries etc. and one finds the self in spiritual wilderness. The way to overcome this is to pay attention the guru’s teachings to live by Naam, which are contained in Gurbani and recounted in Sadhsangat or holy congregation. This is the message of the fifth Guru in this Shabad.

 

ਸੋਰਠਿ ਮਹਲਾ ੫: ਮਿਰਤਕ ਕਉ ਪਾਇਓ ਤਨਿ ਸਾਸਾ ਬਿਛੁਰਤ ਆਨਿ ਮਿਲਾਇਆ ॥ ਪਸੂ ਪਰੇਤ ਮੁਗਧ ਭਏ ਸ੍ਰੋਤੇ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਗਾਇਆ ॥੧॥

Soraṯẖ mėhlā 5.  Mirṯak ka▫o pā▫i▫o ṯan sāsā bicẖẖuraṯ ān milā▫i▫ā.  Pasū pareṯ mugaḏẖ bẖa▫e saroṯe har nāmā mukẖ gā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. The guru (paaio) puts (saasa) breath/life (tan-i) in the body (kau) of (mirtak) a dead person, i.e. imparts the strength of virtues in a mind that has withered by forgetting the Almighty and fallen prey to vices; he causes (bichhurat = separated) an oblivious mind (milaaia = cause to meet) become aware of the Master within.

(Mugadh) ignorant persons act like (pasoo) animals, (preyt) ghosts; but if they (bhaey) become (sarotey) listeners, i.e. listen to the guru’s teachings, they become aware of Naam, and (gaaia = sing) praise (har-i naama) Divine virtues (mukh-i) with the mouth – and are motivated to obey Naam/Divine commands. 1.

 

ਪੂਰੇ ਗੁਰ ਕੀ ਦੇਖੁ ਵਡਾਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਰਹਾਉ ॥

Pūre gur kī ḏekẖ vadā▫ī.  Ŧā kī kīmaṯ kahaṇ na jā▫ī. Rahā▫o.

 

We can (deykh-u) see (vaddaaee = greatness) efficacy of, i.e. what can be achieved by following, the teachings of, (poorey) the perfect guru; (keemat-i = price) worth (ta ki) of that (na jaaee) cannot (kahan-u) be told – it can be only be experienced.

(Rahaau) dwell on this and contemplate.

 

ਦੂਖ ਸੋਗ ਕਾ ਢਾਹਿਓ ਡੇਰਾ ਅਨਦ ਮੰਗਲ ਬਿਸਰਾਮਾ ॥ ਮਨ ਬਾਂਛਤ ਫਲ ਮਿਲੇ ਅਚਿੰਤਾ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੨॥

Ḏūkẖ sog kā ḏẖāhi▫o derā anaḏ mangal bisrāmā.  Man bāʼncẖẖaṯ fal mile acẖinṯā pūran ho▫e kāmā. ||2||

 

The guru (ddhaahio) demolishes (ddeyra) the abode of (dookh) distress and (sog) sorrow, i.e. they do not afflict anymore; instead, the mind (bisraama) is restful in (anad/anand) bliss and (mangal) joy.

(Phal = fruit) fulfilment of (baanchhat) what is wished by (man) the mind (miley) is obtained (achinta = without thinking) without asking/effort, and (kaama) objectives (hoey) are (pooran) accomplished. 2.

 

ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣੇ ॥ ਨਿਰਭਉ ਭਏ ਹਿਰਦੈ ਨਾਮੁ ਵਸਿਆ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕੈ ਮਨਿ ਭਾਣੇ ॥੩॥

Īhā sukẖ āgai mukẖ ūjal mit ga▫e āvaṇ jāṇe.  Nirbẖa▫o bẖa▫e hirḏai nām vasi▫ā apune saṯgur kai man bẖāṇe. ||3||

 

One then experiences (sukh-u) peace (eeha) here and is found with (oojal) a clean (mukh) face, i.e. no wrong-doings are found, (aagai = ahead) in the metaphorical Divine court when account of deeds is taken; his/her further (aavan = comings) births and (jaaney = goings) deaths (mitt gaey = effaced) are obviated.

This happens when one acts (bhaaney = by will of) by instructions of (apuney) his/her (satigur) true guru, to (vasiaa = abide) remember Naam (hirdai) in the mind; s/he (bhaey) becomes (nirbahu) fearless – has no apprehensions. 3.

 

ਊਠਤ ਬੈਠਤ ਹਰਿ ਗੁਣ ਗਾਵੈ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਭਾਗਾ ॥ ਕਹੁ ਨਾਨਕ ਤਾ ਕੇ ਪੂਰ ਕਰੰਮਾ ਜਾ ਕਾ ਗੁਰ ਚਰਨੀ ਮਨੁ ਲਾਗਾ ॥੪॥੧੦॥੨੧॥

Ūṯẖaṯ baiṯẖaṯ har guṇ gāvai ḏūkẖ ḏaraḏ bẖaram bẖāgā.  Kaho Nānak ṯā ke pūr karammā jā kā gur cẖarnī man lāgā. ||4||10||21||

 

S/he (gaavai = sings) praises and emulates (har-i gun) Divine virtues (ootthat = standing, baitthat = sitting) in all activities; (dookh-u) distress, (darad-u) pain and (bhram-u) wandering, (bhaaga = run away) end.

(Kah-u) says fifth Nanak: All (karamma = tasks) objectives (poor) are accomplished (ka) of (ta) that person, (ja ka) whose (man-u) mind (laaga = attached) is focused on (gur charnee = guru’s feet) obedience of the guru. 4. 10. 21.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਰਤਨੁ ਛਾਡਿ ਕਉਡੀ ਸੰਗਿ ਲਾਗੇ ਜਾ ਤੇ ਕਛੂ ਨ ਪਾਈਐ ॥

Soraṯẖ mėhlā 5.  Raṯan cẖẖād ka▫udī sang lāge jā ṯe kacẖẖū na pā▫ī▫ai.

 

Composition of the fifth Guru in Raga Soratth. The mortals (tiaag-i) forsake (ratan = jewel) the valuable virtues of the Almighty and (laagey) become attached (sang-i) with (kauddee) shell – transitory pleasures and gains – (ja tey) with which (kachhoo na) nothing can be (paaeeai) obtained.

 

Page 615

 

ਪੂਰਨ ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਮੇਰੇ ਮਨ ਸਦਾ ਧਿਆਈਐ ॥੧॥

Pūran pārbarahm parmesur mere man saḏā ḏẖi▫ā▫ī▫ai. ||1||

 

O (meyrey) my (man) mind, (sadaa) ever (dhiaaeeai) pay attention to virtues and commands of (pooran) the all-pervasive (paarbrahm) Infinite (paramasur) Supreme Master. 1.

 

ਸਿਮਰਹੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਰਾਨੀ ॥ ਬਿਨਸੈ ਕਾਚੀ ਦੇਹ ਅਗਿਆਨੀ ॥ ਰਹਾਉ ॥

Simrahu har har nām parānī.  Binsai kācẖī ḏeh agi▫ānī. Rahā▫o.

 

O (praanee) mortal, (simrah-u) remember (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues of the Almighty.

(Kaachee = raw) the vulnerable (deyh = body) person who is (agiaanee) unaware of Naam (binsai= perishes) die, i.e. succumbs to vices.

(Rahaau) Dwell on this and contemplate.

 

ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਤਾ ਕੀ ਕਛੁ ਨ ਵਡਾਈ ॥ ਰਾਮ ਭਜਨ ਬਿਨੁ ਕਾਮਿ ਨ ਆਵਸਿ ਸੰਗਿ ਨ ਕਾਹੂ ਜਾਈ ॥੨॥

Marig ṯarisnā ar supan manorath ṯā kī kacẖẖ na vadā▫ī.  Rām bẖajan bin kām na āvas sang na kāhū jā▫ī. ||2||

 

(Mrig = deer, trisna = thirst) mirage in the desert (ar-u) and fulfillment of (manorath) objectives in (supan) a dream; there is (kachh-u na) no (vaddaaeei = virtue) value (ta ki = their) in them – it is the same with transitory pleasures in the world-play.

(Na kaahoo) nothing (bin-u) except deeds done while keeping (bhajan = praising) virtues of (raam) the all-pervasive Master in mind, (kaam-i aavas-i) is of use here for peace of mind, or (jaaee) goes (sang-i) with the soul to the hereafter – to help when account of deeds is taken. 2.

 

ਹਉ ਹਉ ਕਰਤ ਬਿਹਾਇ ਅਵਰਦਾ ਜੀਅ ਕੋ ਕਾਮੁ ਨ ਕੀਨਾ ॥ ਧਾਵਤ ਧਾਵਤ ਨਹ ਤ੍ਰਿਪਤਾਸਿਆ ਰਾਮ ਨਾਮੁ ਨਹੀ ਚੀਨਾ ॥੩॥

Ha▫o ha▫o karaṯ bihā▫e avraḏā jī▫a ko kām na kīnā.  Ḏẖāvaṯ ḏẖāvaṯ nah ṯaripṯāsi▫ā rām nām nahī cẖīnā. ||3||

 

 The mortal (bihaaey) spends (avarda) life (karat) talking of (hau hau) I and I, i.e. self-importance in life, but (keena) does (na = no, kaam-u = work) nothing for (jeea) the soul.

S/he (dhaavat dhaavat) keeps running for material things but (nah) is not (triptaasia) satisfied unless s/he (cheena) recognises/understands and obeys (naam-u) commands of (raam) the Almighty who can grant solace. 3.

 

ਸਾਦ ਬਿਕਾਰ ਬਿਖੈ ਰਸ ਮਾਤੋ ਅਸੰਖ ਖਤੇ ਕਰਿ ਫੇਰੇ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਪਾਹਿ ਬਿਨੰਤੀ ਕਾਟਹੁ ਅਵਗੁਣ ਮੇਰੇ ॥੪॥੧੧॥੨੨॥

Sāḏ bikār bikẖai ras māṯo asaʼnkẖ kẖaṯe kar fere.  Nānak kī parabẖ pāhi binanṯī kātahu avguṇ mere. ||4||11||22||

 

One (maato = intoxicated) possessed by (saad = taste) pleasures, one commits (bikaar) vices; and likes (ras) pleasures of (bikhai = poison) material possessions; s/he (kar-i) commits (asankh) countless (khatey) faults and as a result is put in (pheyrey) cycles of reincarnation.

This is (bina’ntee) the supplication of the fifth Nanak (paas-i) with (prabh) the Almighty: Please (kaattah-u = cut) relieve me of (meyrey) my (avgun) faults – and accept me for union with You. 4. 11. 22.

 

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Note: In the Shabad below, the fifth Guru says that the mortal is afflicted with various types of vices which come in the way of his/her attaining peace. These can be overcome by humbly praising and emulating Divine virtues, with the guru’s guidance.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਗੁਣ ਗਾਵਹੁ ਪੂਰਨ ਅਬਿਨਾਸੀ ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਜਾਰੇ ॥ ਮਹਾ ਬਿਖਮੁ ਅਗਨਿ ਕੋ ਸਾਗਰੁ ਸਾਧੂ ਸੰਗਿ ਉਧਾਰੇ ॥੧॥

Soraṯẖ mėhlā 5.

Guṇ gāvhu pūran abẖināsī kām kroḏẖ bikẖ jāre.  Mahā bikẖam agan ko sāgar sāḏẖū sang uḏẖāre. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Gaavah-u = sing) praise and emulate (gun) virtues of (pooran) the all-pervasive (abinaasee) Eternal Master; this (jaarey = burns) destroys (bikh-u) the vice of (kaam) lust and (krodh) wrath from the mind.

Remembering/obeying the Almighty, (sang-i = company) with guidance of (saadhoo) the guru, (udhaarey) saves one from (mahaa = great) the terrible (bikham-u) difficult-to-cross (saagar) ocean of (agan-i) fire, i.e. desires. 1.

 

ਪੂਰੈ ਗੁਰਿ ਮੇਟਿਓ ਭਰਮੁ ਅੰਧੇਰਾ ॥ ਭਜੁ ਪ੍ਰੇਮ ਭਗਤਿ ਪ੍ਰਭੁ ਨੇਰਾ ॥ ਰਹਾਉ ॥

Pūrai gur meti▫o bẖaram anḏẖerā.  Bẖaj parem bẖagaṯ parabẖ nerā. Rahā▫o.

 

(Poorai) the perfect guru (meyttio = effaces) removes (andheyra = darkness) ignorance/being unaware of Divine commands and one does not (bharam-u) stray from the path commanded by the Almighty.

(Bhaj-u) remember/praise God with (preym) love and (bhagat-i) devotion and you will find (prabh-u) the Master (neyra = near) with you.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨ ਰਸੁ ਪੀਆ ਮਨ ਤਨ ਰਹੇ ਅਘਾਈ ॥ ਜਤ ਕਤ ਪੂਰਿ ਰਹਿਓ ਪਰਮੇਸਰੁ ਕਤ ਆਵੈ ਕਤ ਜਾਈ ॥੨॥

Har har nām niḏẖān ras pī▫ā man ṯan rahe agẖā▫ī.  Jaṯ kaṯ pūr rahi▫o parmesar kaṯ āvai kaṯ jā▫ī. ||2||

 

One who (peeaa) drinks (ras-u) the elixir of, i.e. receives, (nidhaan) the wealth of awareness of (har-i) the purifying and (har-i) rejuvenating (naam-u) commands of the Almighty, his/her (man) mind and (tan) body (rahey) are (aghaai) satisfied, i.e. s/he needs nothing else.

S/he sees (parmeysur) the Supreme Master (poor rahiao = pervades) present (jat kat = wherever) everywhere; God does not (aavai) come from or (jaai) go (kat) anywhere. 2.

 

ਜਪ ਤਪ ਸੰਜਮ ਗਿਆਨ ਤਤ ਬੇਤਾ ਜਿਸੁ ਮਨਿ ਵਸੈ ਗੁਪਾਲਾ ॥ ਨਾਮੁ ਰਤਨੁ ਜਿਨਿ ਗੁਰਮੁਖਿ ਪਾਇਆ ਤਾ ਕੀ ਪੂਰਨ ਘਾਲਾ ॥੩॥

Jap ṯap sanjam gi▫ān ṯaṯ beṯā jis man vasai gopālā.  Nām raṯan jin gurmukẖ pā▫i▫ā ṯā kī pūran gẖālā. ||3||

 

(Jis-u) one in whose (man-i) mind (gupaala = Sutainer) the Almighty (vasai = abides) is remembered/obeyed; s/he has achieved what people wish to achieve by (jap) recitations of mantras and performing (tap) austerities; s/he (beyta = knower) attains (tat) real (giaan) awareness – of Naam or Divine virtues and commands.

(Jin-i) those who, (gurmukh-i) with the guru’s guidance (paaiaa) obtain (ratan-u) the jewel of (naam) Divine virtues and commands, and practices them, (ta ki) his/her (ghaala) toil is (pooran = complete) fruitful – s/he attains peace in life, and union with the Creator on death. 3.

 

ਕਲਿ ਕਲੇਸ ਮਿਟੇ ਦੁਖ ਸਗਲੇ ਕਾਟੀ ਜਮ ਕੀ ਫਾਸਾ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ਮਨ ਤਨ ਭਏ ਬਿਗਾਸਾ ॥੪॥੧੨॥੨੩॥

Kal kales mite ḏukẖ sagle kātī jam kī fāsā.  Kaho Nānak parabẖ kirpā ḏẖārī man ṯan bẖa▫e bigāsā. ||4||12||23||

 

(Sagley) all his/her (kalyes) strife and (dukh) distress caused by (kal-i) conflicts (mittey = effaced) are removed and (phaasa) noose of (jam) Divine justice is (kaati = cut) obviated, i.e. s/he is not subject to being detained by Divine justice.

(Kahu) says Nanak the fifth: This happens when (parbah-i) the Master (kirpa dhaaree = bestows grace) is kind; then (man) mind and (tan) body, i.e. the whole being, (bigaasa) blossoms. 4. 12. 23.

 

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Note: We keep committing transgressions in life and ever remain apprehensive of what would happen. This can be avoided by following the guru who guides to live by Divine virtues and commands. With this, one avoids transgressions, enjoys peace in life and attains union with the Creator at the end of life. This is the message of the fifth Guru in this Shabad.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕਰਣ ਕਰਾਵਣਹਾਰ ਪ੍ਰਭੁ ਦਾਤਾ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭੁ ਸੁਆਮੀ ॥ ਸਗਲੇ ਜੀਅ ਕੀਏ ਦਇਆਲਾ ਸੋ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥੧॥

Soraṯẖ mėhlā 5.  Karaṇ karāvaṇhār parabẖ ḏāṯā pārbarahm parabẖ su▫āmī.  Sagle jī▫a kī▫e ḏa▫i▫ālā so parabẖ anṯarjāmī. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Prabh-u) the Almighty (suaami) Master (karan = does, karaavanhaar = gets done) is Omnipotent, (daata = giver) beneficent and (paarbrahm) the Supreme Master.

(Daiaala) the compassionate (prabh-u) Master who (keeay) created (sagley) all (jee-a) creatures, (so) that (antarjaami) knows all minds. 1.

 

ਮੇਰਾ ਗੁਰੁ ਹੋਆ ਆਪਿ ਸਹਾਈ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਮੰਗਲ ਰਸ ਅਚਰਜ ਭਈ ਬਡਾਈ ॥ ਰਹਾਉ ॥

Merā gur ho▫ā āp sahā▫ī.  Sūkẖ sahj ānanḏ mangal ras acẖraj bẖa▫ī badā▫ī. Rahā▫o.

 

(Meyra) my guru (hoaa = has been, sahaaee = helpful) helps (aap-i = by the self) on his own.

I now enjoy (sookh) peace (sahaj) poise, (aanand) bliss, (mangal) joy and (ras) pleasure – as against being flamboyant in merry making; (baddaaee) virtues of the guru (bhaee) are (acharaj) awesome.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਕੀ ਸਰਣਿ ਪਏ ਭੈ ਨਾਸੇ ਸਾਚੀ ਦਰਗਹ ਮਾਨੇ ॥ ਗੁਣ ਗਾਵਤ ਆਰਾਧਿ ਨਾਮੁ ਹਰਿ ਆਏ ਅਪੁਨੈ ਥਾਨੇ ॥੨॥

Gur kī saraṇ pa▫e bẖai nāse sācẖī ḏargėh māne.  Guṇ gāvaṯ ārāḏẖ nām har ā▫e apunai thāne. ||2||

 

By (paey) being in (saran-i) sanctuary, i.e. following the guidance, of the guru – one lives by Divine virtues and commands; thus, (bhai) fears about the future (naasey = run away) are obviated; one (maaney) receives honour in (saachee) Divine (dargah) court, i.e. is accepted for union with the Creator.

(Gaavat = singing) by remembering and emulating, (gun) virtues of the Almighty and (araadh-i = invoking) practicing (naam-u) virtues and commands of (har-i) the Almighty, one (aaey) comes to (apunai) one’s own (thaaney) place, i.e. unites with the Almighty – by and from whom everyone is created. 2.

 

ਜੈ ਜੈ ਕਾਰੁ ਕਰੈ ਸਭ ਉਸਤਤਿ ਸੰਗਤਿ ਸਾਧ ਪਿਆਰੀ ॥ ਸਦ ਬਲਿਹਾਰਿ ਜਾਉ ਪ੍ਰਭ ਅਪੁਨੇ ਜਿਨਿ ਪੂਰਨ ਪੈਜ ਸਵਾਰੀ ॥੩॥

Jai jai kār karai sabẖ usṯaṯ sangaṯ sāḏẖ pi▫ārī. Saḏ balihār jā▫o parabẖ apune jin pūran paij savārī. ||3||

 

And in the world (sabh) every one (karai = does, jai jai kaar-u = acclaim) glorifies and (ustat-i) praises and (piaaree) loves (sangat-i) company of (saadh) the seekers, the holy congregation.

I (sad) ever (balihaar-i jaau = am sacrifice) adore (prabh) the Master (apuney = my) of all, who (savaaree) preserves (paij) the honour (pooran) fully. 3. 

 

ਗੋਸਟਿ ਗਿਆਨੁ ਨਾਮੁ ਸੁਣਿ ਉਧਰੇ ਜਿਨਿ ਜਿਨਿ ਦਰਸਨੁ ਪਾਇਆ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਨਾਨਕ ਪ੍ਰਭੁ ਅਪੁਨਾ ਅਨਦ ਸੇਤੀ ਘਰਿ ਆਇਆ ॥੪॥੧੩॥੨੪॥

Gosat gi▫ān nām suṇ uḏẖre jin jin ḏarsan pā▫i▫ā.  Bẖa▫i▫o kirpāl Nānak parabẖ apunā anaḏ seṯī gẖar ā▫i▫ā. ||4||13||24||

 

(Jin-i jin-i) all those who (paaia = obtain, darsan = sight) receive guidance of the guru and follow his example, they (gosatt-i = conversation) reflect on (giaan-u) the knowledge about (naam-u) Divine virtues and commands; (sun-i) listening to the teachings, they (udhrey) are saved from vices in the world-play.

(Prabh-u) the Master (apunaa = own) of all (bhaio) is (kripaal-u) kind to them and they (aaia) come (ghar-i) in the home, i.e. merge with the Creator, (seytee) with (anand/anand) bliss/joy. 4. 13. 24.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਕੀ ਸਰਣਿ ਸਗਲ ਭੈ ਲਾਥੇ ਦੁਖ ਬਿਨਸੇ ਸੁਖੁ ਪਾਇਆ ॥ ਦਇਆਲੁ ਹੋਆ ਪਾਰਬ੍ਰਹਮੁ ਸੁਆਮੀ ਪੂਰਾ ਸਤਿਗੁਰੁ ਧਿਆਇਆ ॥੧॥

Soraṯẖ mėhlā 5.  Parabẖ kī saraṇ sagal bẖai lāthe ḏukẖ binse sukẖ pā▫i▫ā.  Ḏa▫i▫āl ho▫ā pārbarahm su▫āmī pūrā saṯgur ḏẖi▫ā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Sagal) all (bhai) fears (laathey = removed) are dispelled when one places the self in (saran-i = sanctuary) care of the Master, i.e. practices Divine virtues and commands -; (dukh) griefs (binsey = destroyed) are obviated and (sukh-u) peace (paaiaa) attained.

(Paarbrahm-u) the Supreme (suaami) Master (hoa = is, daiaal-u = compassionate) bestows grace when one (dhiaaiaa) pays attention to the teachings of (poora) the perfect (satigur-u) true guru. 1.

 

ਪ੍ਰਭ ਜੀਉ ਤੂ ਮੇਰੋ ਸਾਹਿਬੁ ਦਾਤਾ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ਗੁਣ ਗਾਵਉ ਰੰਗਿ ਰਾਤਾ ॥ ਰਹਾਉ ॥

Parabẖ jī▫o ṯū mero sāhib ḏāṯā.  Kar kirpā parabẖ ḏīn ḏa▫i▫ālā guṇ gāva▫o rang rāṯā. Rahā▫o.

 

O (jeeo) revered (prabh) Almighty, (too) you are (meyro) my (daata = giver) beneficent (sahib-u) Master.

You are (daiaala) compassionate to (deen) the poor; please (kar-i kirpa) be kind that I am (raata) imbued (rang-i) with Your love, and (gaavau = sing) remember and emulate Your (gun) virtues.

(Rahaau) dwell on this and contemplate.

 

ਸਤਿਗੁਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਦ੍ਰਿੜਾਇਆ ਚਿੰਤਾ ਸਗਲ ਬਿਨਾਸੀ ॥

Saṯgur nām niḏẖān driṛ▫ā▫i▫ā cẖinṯā sagal bināsī.

 

One in whom (satigur-i) the true guru (drirraaia) creates firm commitment to (nidhaan-u = treasure) the valuable (naam-u) Divine virtues and commands, as guide for life, (sagal) all his/her (chinta) anxieties are (binaasee) destroyed.

 

Page 616

 

ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੋ ਕਰਿ ਲੀਨਾ ਮਨਿ ਵਸਿਆ ਅਬਿਨਾਸੀ ॥੨॥

Kar kirpā apuno kar līnā man vasi▫ā abẖināsī. ||2||

 

(Kar-i kirpa) being kind (abinaasee = imperishable) the Eternal (kar-i = makes, apuno = own) patronizes him/her and (vasiaa) dwells in his/her (man-i) mind –and motivates. 2.

 

ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗੈ ਜੋ ਸਤਿਗੁਰਿ ਅਪੁਨੈ ਰਾਖੇ ॥ ਚਰਨ ਕਮਲ ਬਸੇ ਰਿਦ ਅੰਤਰਿ ਅੰਮ੍ਰਿਤ ਹਰਿ ਰਸੁ ਚਾਖੇ ॥੩॥

Ŧā ka▫o bigẖan na ko▫ū lāgai jo saṯgur apunai rākẖe.  Cẖaran kamal base riḏ anṯar amriṯ har ras cẖākẖe. ||3||

 

(Na ko-oo = not any) no (bighan-u) obstacle to union with the Almighty (lagey = touches) is faced by (jo) those who (raakhey = protected) are guided by (apunai = own) the (satigur) true guru.

(Kamal = lotus, charan = feet) commands the Almighty (basey) abides in their (rid) minds, and they (chaakhey = taste) drink the (amrit) the life-giving (ras-u) elixir, i.e. practice virtues and commands of (har-i) the Almighty. 3.

 

ਕਰਿ ਸੇਵਾ ਸੇਵਕ ਪ੍ਰਭ ਅਪੁਨੇ ਜਿਨਿ ਮਨ ਕੀ ਇਛ ਪੁਜਾਈ ॥ ਨਾਨਕ ਦਾਸ ਤਾ ਕੈ ਬਲਿਹਾਰੈ ਜਿਨਿ ਪੂਰਨ ਪੈਜ ਰਖਾਈ ॥੪॥੧੪॥੨੫॥

Kar sevā sevak parabẖ apune jin man kī icẖẖ pujā▫ī.  Nānak ḏās ṯā kai balihārai jin pūran paij rakẖā▫ī. ||4||14||25||

 

O mortal, (kar-i seyva = serve) be obedient as (seyvak) a servant to (prabh) the Master (apuney = own) of all, (jin-i) who (pujaaee) fulfils (ichh) wishes (ki) of (man) the mind.

Says the fifth Nanak: I (kai balihaarai = am sacrifice to) adore the Master (jin-i) who (pooree) perfectly (rakhaai) protects (paij) the honour – i.e. accepts for union with IT-self. 4. 14. 25.

 

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Note: The human beings get so engrossed in the world-play of relations, wealth, and status as to soon forget the Almighty who provided these. God watches the creatures to care for them, and also their deeds. God is not a person watching but the Divine Spirit present everywhere and everyone as conscience, which records everything. One should keep this in mind and live by Hukam or Divine commands/will, says the fifth Guru in this Shabad.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਮਾਇਆ ਮੋਹ ਮਗਨੁ ਅੰਧਿਆਰੈ ਦੇਵਨਹਾਰੁ ਨ ਜਾਨੈ ॥ ਜੀਉ ਪਿੰਡੁ ਸਾਜਿ ਜਿਨਿ ਰਚਿਆ ਬਲੁ ਅਪੁਨੋ ਕਰਿ ਮਾਨੈ ॥੧॥

Soraṯẖ mėhlā 5.  Mā▫i▫ā moh magan anḏẖi▫ārai ḏevanhār na jānai.  Jī▫o pind sāj jin racẖi▫ā bal apuno kar mānai. ||1||

 

Composition of the fifth Guru in Raga Soratth. The human being (magan) engrossed in (moh) attachment to (maaia) the world-play, is so (andhiaarai = darkness) blinded with it that s/he does not (jaanai) acknowledge (deyvanhaar-u = giver) the beneficent Master who provided those objects of comfort/pleasure.

S/he does not acknowledge the Creator (jin-i) who (saaj-i) made (jeeo) the soul and (pindd) body, and (rachiaa) fashioned the creature, but (kar-i maanai) considers having everything achieved by his/her (apuno) own (bal-u = strength) capabilities. 1.

 

ਮਨ ਮੂੜੇ ਦੇਖਿ ਰਹਿਓ ਪ੍ਰਭ ਸੁਆਮੀ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਸੋਈ ਜਾਣੈ ਰਹੈ ਨ ਕਛੂਐ ਛਾਨੀ ॥ ਰਹਾਉ ॥

Man mūṛe ḏekẖ rahi▫o parabẖ su▫āmī.  Jo kicẖẖ karahi so▫ī so▫ī jāṇai rahai na kacẖẖū▫ai cẖẖānī. Rahā▫o.

 

O (moorrey) foolish/unmindful (man = mind) human being, (prabh) the Almighty (suaami) Master (deykh-i rahio) is watching, and it is all being recorded by your conscience.

(Jo kichh) whatever You (karah-i) do, IT (jaanai) knows (soee soee) all that; (na kachooai) nothing (rahai) remains (chhaanee) hidden from IT.

(Rahaau) dwell on this and contemplate.

 

ਜਿਹਵਾ ਸੁਆਦ ਲੋਭ ਮਦਿ ਮਾਤੋ ਉਪਜੇ ਅਨਿਕ ਬਿਕਾਰਾ ॥ ਬਹੁਤੁ ਜੋਨਿ ਭਰਮਤ ਦੁਖੁ ਪਾਇਆ ਹਉਮੈ ਬੰਧਨ ਕੇ ਭਾਰਾ ॥੨॥

Jihvā su▫āḏ lobẖ maḏ māṯo upje anik bikārā.  Bahuṯ jon bẖarmaṯ ḏukẖ pā▫i▫ā ha▫umai banḏẖan ke bẖārā. ||2||

 

(Anik) numerous (bikaara) vices (upjey = manifest) afflict one who is (maato) intoxicated (mad-i = with intoxicant) with pride and addicted to (lobh = greed) overeating to satisfy (suaad) taste of (jihva) the tongue.

(Haumai = ego) acting by self-will causes (bhaara = big) strong (bandhan) bondage to other ideas and one (paaiaa = gets) comes to (dukh) grief by way of (bharmat = wandering) having to go through (bahut-u) numerous (jon-i) life forms. 2.

 

ਦੇਇ ਕਿਵਾੜ ਅਨਿਕ ਪੜਦੇ ਮਹਿ ਪਰ ਦਾਰਾ ਸੰਗਿ ਫਾਕੈ ॥ ਚਿਤ੍ਰ ਗੁਪਤੁ ਜਬ ਲੇਖਾ ਮਾਗਹਿ ਤਬ ਕਉਣੁ ਪੜਦਾ ਤੇਰਾ ਢਾਕੈ ॥੩॥

Ḏe▫e kivāṛ anik paṛ▫ḏe mėh par ḏārā sang fākai.  Cẖiṯar gupaṯ jab lekẖā māgėh ṯab ka▫uṇ paṛ▫ḏā ṯerā dẖākai. ||3||

 

A man who forgets Divine commands, (dey-i) closes (kivaarr) the door and hiding (anik) in many (parrdey = curtains) ways, (phaakai) indulges (sang-i) with (par) others’ (daara) women.

But o man, (jab) when – the metaphoric – (gupt-u) hidden (chitr = writer) reporter (maagah-i) asks (leykha) the account of your deeds (tab) then (kaun-u) who will (ddhaakai) cover (teyra) your deeds – also your conscience will not let you be at peace. 3.

 

ਦੀਨ ਦਇਆਲ ਪੂਰਨ ਦੁਖ ਭੰਜਨ ਤੁਮ ਬਿਨੁ ਓਟ ਨ ਕਾਈ ॥ ਕਾਢਿ ਲੇਹੁ ਸੰਸਾਰ ਸਾਗਰ ਮਹਿ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਈ ॥੪॥੧੫॥੨੬॥

Ḏīn ḏa▫i▫āl pūran ḏukẖ bẖanjan ṯum bin ot na kā▫ī.  Kādẖ leho sansār sāgar mėh Nānak parabẖ sarṇā▫ī. ||4||15||26||

 

O (pooran) all-pervasive Almighty Master, You are (daiaal) kind to (deen = poor) the hapless and (bhanjan) destroy (dukh) distress; we have (na kaaee = not any) no one (ott = cover) to protect (bin-u) except (tum) You.

We are (sarnaaee = in sanctuary) under Your care, o (prabh) Almighty; please (kaaddh-i leyhu) take us out of (sansaar) the world-(saagar) ocean, i.e. enable to overcome temptations of the world-play – and escape rebirth -, says fifth Nanak on behalf of all creatures. 4. 15. 26.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਪਾਰਬ੍ਰਹਮੁ ਹੋਆ ਸਹਾਈ ਕਥਾ ਕੀਰਤਨੁ ਸੁਖਦਾਈ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਬਾਣੀ ਜਪਿ ਅਨਦੁ ਕਰਹੁ ਨਿਤ ਪ੍ਰਾਣੀ ॥੧॥

Soraṯẖ mėhlā 5.  Pārbarahm ho▫ā sahā▫ī kathā kīrṯan sukẖ▫ḏā▫ī.  Gur pūre kī baṇī jap anaḏ karahu niṯ parāṇī. ||1||

 

Composition of the fifth Guru in Raga Soratth. Listening to (kathaa = description) virtues of the Almighty and (keertan) praising them, (sukhdaaee) grants peace, and (paarbrahm-u) the Supreme Being (hoaa) is (sahaaee) helpful – on the path to union with IT.

We should (jap-i) remember/obey (baanee = words) teachings of (poorey) the perfect guru to  (karah-u anad-u) be happy, o (praanee) mortal. 1.

 

ਹਰਿ ਸਾਚਾ ਸਿਮਰਹੁ ਭਾਈ ॥ ਸਾਧਸੰਗਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਬਿਸਰਿ ਨ ਕਬਹੂ ਜਾਈ ॥ ਰਹਾਉ ॥

Har sācẖā simrahu bẖā▫ī.  Sāḏẖsang saḏā sukẖ pā▫ī▫ai har bisar na kabhū jā▫ī. Rahā▫o.

 

O (bhaaee) brethren, (simrah-u) remember – virtues and commands of – (saacha) the Eternal.

 (Sukh-u) peace is (paaeeai) attained and (har-i) the Almighty is (kabahoo na) never (bisar-i jaaee) forgotten by (sadaa) ever participating (saadhsang-i) in holy congregation.

(Rahaau) dwell on this and contemplate.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ ਜੋ ਸਿਮਰੈ ਸੋ ਜੀਵੈ ॥ ਜਿਸ ਨੋ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਵੈ ॥੨॥

Amriṯ nām parmesar ṯerā jo simrai so jīvai.  Jis no karam parāpaṯ hovai so jan nirmal thīvai. ||2||

 

O (parmyesar-u) Supreme Master, awareness of (teyra) Your (naam-u) commands is (amrit) life-giving; one (jo) who (simrai) remembers them, (jeevai) lives, i.e. does not succumb to temptations in the world-play.

(Jis no) one by whom Naam (praapat hovai) is received (karam-i) by Divine grace, (so) that (jan) person (theevai = becomes) is (nirmal-u) pure, i.e. overcomes vices. 2.

 

ਬਿਘਨ ਬਿਨਾਸਨ ਸਭਿ ਦੁਖ ਨਾਸਨ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਗਾ ॥ ਗੁਣ ਗਾਵਤ ਅਚੁਤ ਅਬਿਨਾਸੀ ਅਨਦਿਨੁ ਹਰਿ ਰੰਗਿ ਜਾਗਾ ॥੩॥

Bigẖan bināsan sabẖ ḏukẖ nāsan gur cẖarṇī man lāgā.  Guṇ gāvaṯ acẖuṯ abẖināsī an▫ḏin har rang jāgā. ||3||

 

Naam (binaasan) demolishes (bighan) obstacles on the path to the Almighty, and (naasan = destroys) obviates (sabh-i) all (dukh) distress; this applies to one whose (man) mind (laagaa) is attached to (charni) to feet, i.e. obeys directions, of the guru.

(Gaavat = by singing) remembering and emulating (gun) virtues of (achut, abinaasi) the Eternal Master, one is (andin-u = all days) ever (jaagaa = awake) conscious of (rang-i = color) virtues and commands of (har-i) the Almighty. 3.

 

ਮਨ ਇਛੇ ਸੇਈ ਫਲ ਪਾਏ ਹਰਿ ਕੀ ਕਥਾ ਸੁਹੇਲੀ ॥ ਆਦਿ ਅੰਤਿ ਮਧਿ ਨਾਨਕ ਕਉ ਸੋ ਪ੍ਰਭੁ ਹੋਆ ਬੇਲੀ ॥੪॥੧੬॥੨੭॥

Man icẖẖe se▫ī fal pā▫e har kī kathā suhelī.  Āḏ anṯ maḏẖ Nānak ka▫o so parabẖ ho▫ā belī. ||4||16||27||

 

Practice of (kathaa) virtues of the Almighty is (suheylee) comfort giving; one who listens and practices them (paaey) obtains (phal = fruits) the things s/he (ichhey) wishes in (man) mind.

(Kau) for the fifth Nanak (so) the One (prabh-u) Master (hoaa) is (beylee = friend) source of solace (aad-i) from the beginning, through (madh-i) the middle and (ant-i) at the end, i.e. is forever helpful. 4. 16. 27.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ਪੰਚਪਦਾ ॥ ਬਿਨਸੈ ਮੋਹੁ ਮੇਰਾ ਅਰੁ ਤੇਰਾ ਬਿਨਸੈ ਅਪਨੀ ਧਾਰੀ ॥੧॥

Soraṯẖ mėhlā 5 pancẖpaḏā.  Binsai moh merā ar ṯerā binsai apnī ḏẖārī. ||1||

 

Composition of the fifth Guru in Raga Soratth. Question: How can one achieve the following? (Moh-u) attachment to the world-play, thoughts of (meyra) mine (ar-u) and (teyra) thine, i.e. we not being of the One Creator, and (apni dhaari) being self-centered; how can these (binsai = destroyed) be done away with? 1.

 

ਸੰਤਹੁ ਇਹਾ ਬਤਾਵਹੁ ਕਾਰੀ ॥ ਜਿਤੁ ਹਉਮੈ ਗਰਬੁ ਨਿਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sanṯahu ihā baṯāvhu kārī.  Jiṯ ha▫umai garab nivārī. ||1|| rahā▫o.

 

O (santah-u) saints, (bataavh-u) please tell me (ihaa = this) the (kaaree = cure) method, (jit-u) by which (haumai) ego and (garab-u) vanity may (nivaaree) be dispelled.

(Rahaau) dwell on this and contemplate.

 

ਸਰਬ ਭੂਤ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਮਾਨਿਆ ਹੋਵਾਂ ਸਗਲ ਰੇਨਾਰੀ ॥੨॥

Sarab bẖūṯ pārbarahm kar māni▫ā hovāʼn sagal renārī. ||2||

 

Answer: It can be done if one (kar-i mania) accepts (sarab) all (bhoot = bodies) creatures as manifestation of the One (paarbrahm-u) Supreme Being and (hovaa) be (reynaaree) the dust of the feet of (sagal) all, i.e. be humble. 2.

 

ਪੇਖਿਓ ਪ੍ਰਭ ਜੀਉ ਅਪੁਨੈ ਸੰਗੇ ਚੂਕੈ ਭੀਤਿ ਭ੍ਰਮਾਰੀ ॥੩॥

Pekẖi▫o parabẖ jī▫o apunai sange cẖūkai bẖīṯ bẖarmārī. ||3||

 

(Bheet) the wall of (bhramaaree) delusion – that the Almighty is not present in all – (chookai = ends) is demolished (peykhio) see (jeeo) the revered (prabh) Almighty (sangey) with (apuney = own) the self; with this,.3.

 

ਅਉਖਧੁ ਨਾਮੁ ਨਿਰਮਲ ਜਲੁ ਅੰਮ੍ਰਿਤੁ ਪਾਈਐ ਗੁਰੂ ਦੁਆਰੀ ॥੪॥

A▫ukẖaḏẖ nām nirmal jal amriṯ pā▫ī▫ai gurū ḏu▫ārī. ||4||

 

The (aukhadh-u = medicine) the cure for vices is (amrit-u) the life giving (jal-u = water) elixir of (naam-u) Divine virtues and commands, which (nirmal) purifies the mind; it (paaeeai) is obtained (duaaree) through the guru. 4.

 

ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਲਿਖਿਆ ਤਿਸੁ ਗੁਰ ਮਿਲਿ ਰੋਗ ਬਿਦਾਰੀ ॥੫॥੧੭॥੨੮॥

Kaho Nānak jis masṯak likẖi▫ā ṯis gur mil rog biḏārī. ||5||17||28||

 

(Kah-u) says the fifth Nanak: (Jis-u) one in whose (mastak-i = forehead) destiny it is (likhiaa) so written, (tis-u) that person (mil-i) finds the guru and (bidaaree) banishes (rog) the affliction of ego and vanity. 5. 17. 28.

 

 

SGGS pp 612-614, Sortth M: 5, Shabads 13-20.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇ ॥ ਪ੍ਰਤਿਪਾਲੈ ਨਿਤ ਸਾਰਿ ਸਮਾਲੈ ਇਕੁ ਗੁਨੁ ਨਹੀ ਮੂਰਖਿ ਜਾਤਾ ਰੇ ॥੧॥

Soraṯẖ mėhlā 5.  Kot barahmand ko ṯẖākur su▫āmī sarab jī▫ā kā ḏāṯā re.  Paraṯipālai niṯ sār samālai ik gun nahī mūrakẖ jāṯā re. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Tthaakur-u = master) the revered (suaami) Master (kott-i = crore/ten million) of millions of (brahmandd) universes is (daata = giver) the provider (ka) of (sarab) all (jeeaa) creatures.

IT (pratipaalai) nurtures and (nit) ever (saar-i samaalai) takes care of them, but I (moorakh-i) a foolish person do not (jaata = know) realize even (ik-u) a single (gun-u) virtue of the Master. 1.

 

ਹਰਿ ਆਰਾਧਿ ਨ ਜਾਨਾ ਰੇ ॥ ਹਰਿ ਹਰਿ ਗੁਰੁ ਗੁਰੁ ਕਰਤਾ ਰੇ ॥ ਹਰਿ ਜੀਉ ਨਾਮੁ ਪਰਿਓ ਰਾਮਦਾਸੁ ॥ ਰਹਾਉ ॥

Har ārāḏẖ na jānā re.  Har har gur gur karṯā re.  Har jī▫o nām pari▫o Rāmḏās. Rahā▫o.

 

The guru taught me to remember the Almighty and: Even though I have (pario naam-u) been named (raamdaas-u) servant of the all-pervasive Master; I have not (jaana) learnt how to (aaraadh-i) remember (har-i) the Almighty; I only (kartaa = utter) repeat (har-i har-i) Almighty – Vahiguru Vahiguru, or (gur-u gur-u) guru.

(Rahaau) dwell on this and contemplate.

 

ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਸੁਖ ਸਾਗਰ ਸਰਬ ਘਟਾ ਭਰਪੂਰੀ ਰੇ ॥ ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਹੈ ਸੰਗੇ ਮੈ ਮੂਰਖ ਜਾਨਿਆ ਦੂਰੀ ਰੇ ॥੨॥

Ḏīn ḏa▫i▫āl kirpāl sukẖ sāgar sarab gẖatā bẖarpūrī re.  Pekẖaṯ sunaṯ saḏā hai sange mai mūrakẖ jāni▫ā ḏūrī re. ||2||

 

Here are some of IT’s virtues: The Almighty is (daiaal) compassionate to (deen) the helpless, (kripaal) merciful, (saagar = ocean) source of (sukh = comfort) solace and (bharpoori = fills) is present in (sarab) all (ghattaa) bodies/minds.

IT is (sadaa) ever (sang-e) with me (pekhat) watching what I do, and (sunat) hearing what I say/think, but (mai) I (moorakh) a fool (jaania) consider IT (doori) far somewhere – and hence act oblivious of IT’s commands. 2.

 

ਹਰਿ ਬਿਅੰਤੁ ਹਉ ਮਿਤਿ ਕਰਿ ਵਰਨਉ ਕਿਆ ਜਾਨਾ ਹੋਇ ਕੈਸੋ ਰੇ ॥ ਕਰਉ ਬੇਨਤੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਮੈ ਮੂਰਖ ਦੇਹੁ ਉਪਦੇਸੋ ਰੇ ॥੩॥

Har bi▫anṯ ha▫o miṯ kar varna▫o ki▫ā jānā ho▫e kaiso re.  Kara▫o benṯī saṯgur apune mai mūrakẖ ḏeh upḏeso re. ||3||

 

(Har-i) the Almighty is (biant-u) Infinite but I (varnau) describe IT (kar-i) as (mit-i) is limited; (kiaa) how can I (jaana) know (hoey kaiso) what IT is like?

I (karau) make (beynti) supplication to (apuney = own) my (satigur) true guru to (deyhu) impart (updeyso = instruction) awareness of IT’s virtues to (moorakh) the foolish me. 3.

 

ਮੈ ਮੂਰਖ ਕੀ ਕੇਤਕ ਬਾਤ ਹੈ ਕੋਟਿ ਪਰਾਧੀ ਤਰਿਆ ਰੇ ॥ ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਸੁਣਿਆ ਪੇਖਿਆ ਸੇ ਫਿਰਿ ਗਰਭਾਸਿ ਨ ਪਰਿਆ ਰੇ ॥੪॥੨॥੧੩॥

Mai mūrakẖ kī keṯak bāṯ hai kot parāḏẖī ṯari▫ā re. Gur Nānak jin suṇi▫ā pekẖi▫ā se fir garbẖās na pari▫ā re. ||4||2||13||

 

With the guru’s guidance, (kott-i) millions of (praadhi) wrongdoers (tariaa = swam) have gone across the world-ocean, and not born again; then (keytak) what (baat = talk) the reason for (mai) me, (moorakh) a foolish person, to doubt efficacy of obeying the guru.

(Jin) those who (suniaa) have listened to and (peykhia) seen (gur-u Nanak-u) Guru Nanak, i.e. followed his example, (sey) they have not (pariaa) been put (garbhaas-i) the womb (phir-i) again, i.e. are not reborn. 4. 2. 13.

 

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Note: The Shabad below describes the wondrous transformation that takes place by being conscious of the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਜਿਨਾ ਬਾਤ ਕੋ ਬਹੁਤੁ ਅੰਦੇਸਰੋ ਤੇ ਮਿਟੇ ਸਭਿ ਗਇਆ ॥ ਸਹਜ ਸੈਨ ਅਰੁ ਸੁਖਮਨ ਨਾਰੀ ਊਧ ਕਮਲ ਬਿਗਸਇਆ ॥ ੧॥

Soraṯẖ mėhlā 5.  Jinā bāṯ ko bahuṯ anḏesro ṯe mite sabẖ ga▫i▫ā.  Sahj sain ar sukẖman nārī ūḏẖ kamal bigsa▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Soratth. (Baat) things (jina) which caused me (bahut-u) much (and-esro) anxiety, (tey) they (sabbh-i) all (mitt-e gaiaa = erased) have disappeared.

Now I experience (sahj) tranquillity, (saain = sleep) peace and (sukhman naari = yogi’s state of bliss) am blissful; my (oodh = inverted/drooping, kamal = lotus) withering mind has (bigsaiaa = blossomed) become happy. 1.

 

ਦੇਖਹੁ ਅਚਰਜੁ ਭਇਆ ॥ ਜਿਹ ਠਾਕੁਰ ਕਉ ਸੁਨਤ ਅਗਾਧਿ ਬੋਧਿ ਸੋ ਰਿਦੈ ਗੁਰਿ ਦਇਆ ॥ ਰਹਾਉ ॥

Ḏekẖhu acẖraj bẖa▫i▫ā.  Jih ṯẖākur ka▫o sunaṯ agāḏẖ boḏẖ so riḏai gur ḏa▫i▫ā. Rahā▫o.

 

(Deykhahu) look, (achraj-u) a wonder (bhaiaa) has happened.

(Tthaakur) the Master (jih kau) who (sunat) I heard is (agaadh-i = bottomless/unfathomable, bodh-i = for the intellect) beyond human understanding, (gur-i) the guru (daiaa) gave/showed (so) that Master (ridai) in the mind – by making me aware of IT’s virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਜੋਇ ਦੂਤ ਮੋਹਿ ਬਹੁਤੁ ਸੰਤਾਵਤ ਤੇ ਭਇਆਨਕ ਭਇਆ ॥ ਕਰਹਿ ਬੇਨਤੀ ਰਾਖੁ ਠਾਕੁਰ ਤੇ ਹਮ ਤੇਰੀ ਸਰਨਇਆ ॥੨॥

Jo▫e ḏūṯ mohi bahuṯ sanṯāvaṯ ṯe bẖa▫i▫ānak bẖa▫i▫ā.  Karahi benṯī rākẖ ṯẖākur ṯe ham ṯerī sarna▫i▫ā. ||2||

 

(Doot = messengers) the vices (joey) which (santaavat) tormented me (bahut-u) a lot, (tey) they (bhaia) are (bhaiaannak) frightened – to come near me.

They (karah-i beynti) supplicate: (Ham) we seek (teyri) your (sarnaiaa = sanctuary) protection; (raakh-u) save us (tey) from (tthaakur) the Master, i.e. one who has the Master in mind, the vices dare not come near him/her. 2.

 

ਜਹ ਭੰਡਾਰੁ ਗੋਬਿੰਦ ਕਾ ਖੁਲਿਆ ਜਿਹ ਪ੍ਰਾਪਤਿ ਤਿਹ ਲਇਆ ॥ ਏਕੁ ਰਤਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਮੇਰਾ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਥਿਆ ॥੩॥

Jah bẖandār gobinḏ kā kẖuli▫ā jih parāpaṯ ṯih la▫i▫ā.  Ėk raṯan mo ka▫o gur ḏīnā merā man ṯan sīṯal thi▫ā. ||3||

 

(Bhanddaar-u) the storehouse (ka) of (gobind) the Master of the universe (khuliaa) opens (jah = where) in holy congregation, one who is destined (praapat-i) to receive it (tih = that) s/he (laiaa) receives – by joining the congregation.

I joined the congregation and (gur-i) the guru has (deena) given (mo kau) to me (eyk-u) a (ratan-u) jewel of awareness of Divine virtues; now (meyra) my (man-u) mind and (tan-u) body, i.e. my total being (bhaiaa) has become (seetal-u = cool) at peace. 3.

 

ਏਕ ਬੂੰਦ ਗੁਰਿ ਅੰਮ੍ਰਿਤੁ ਦੀਨੋ ਤਾ ਅਟਲੁ ਅਮਰੁ ਨ ਮੁਆ ॥ ਭਗਤਿ ਭੰਡਾਰ ਗੁਰਿ ਨਾਨਕ ਕਉ ਸਉਪੇ ਫਿਰਿ ਲੇਖਾ ਮੂਲਿ ਨ ਲਇਆ ॥੪॥੩॥੧੪॥

Ėk būnḏ gur amriṯ ḏīno ṯā atal amar na mu▫ā.  Bẖagaṯ bẖandār gur Nānak ka▫o sa▫upe fir lekẖā mūl na la▫i▫ā. ||4||3||14||

 

 (Gur-i) the guru (deeno) gave me (eyk) a (boond) drop of (amrit) the life-giving elixir – of Divine virtues -, (ta) since then I have become (attal-u) stable and (amar-u) immortal and I do not now (muaa = die) fall prey to vices.

(Gur-i) the guru has (saupey) given (bhanddaar = store) the treasure of (bhagat-i) devotion to the fifth Nanak; by practicing it, I will not (laiaa) be asked (leykha) account of my deeds (mool-i) at all – in the Divine court. 4. 3. 14.

 

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Note: In this Shabad, the fifth Guru contrasts the blissful state of those who emulate Divine virtues and obey Divine commands with the distressed state of those who ignore commands of the Almighty and act by self-will. Every stanza, except the last, first says the former and then the latter. In the last stanza, the Guru says the mortals act as they are caused to do based on past deeds or the company they keep. This is natural.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਚਰਨ ਕਮਲ ਸਿਉ ਜਾ ਕਾ ਮਨੁ ਲੀਨਾ ਸੇ ਜਨ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ॥ ਗੁਣ ਅਮੋਲ ਜਿਸੁ ਰਿਦੈ ਨ ਵਸਿਆ ਤੇ ਨਰ ਤ੍ਰਿਸਨ ਤ੍ਰਿਖਾਈ ॥੧॥

Soraṯẖ mėhlā 5.  Cẖaran kamal si▫o jā kā man līnā se jan ṯaripaṯ agẖā▫ī.  Guṇ amol jis riḏai na vasi▫ā ṯe nar ṯarisan ṯarikẖā▫ī. ||1||

 

Composition of the fifth Guru in Raga Soratth. Those (ja ka) whose (man-u) mind (leena) is absorbed (siau) with (kamal = lotus, charan= feet) obedience to the Almighty, (sey) those (jan) persons are (tript-i aghaai = satiated) satisfied, i.e. those who live by virtues and commands of the Almighty, act meaningfully, achieve everything, and are left with no desires to chase.

On the other hand, those in (jis-u) whose (ridai) mind (amol) the priceless (gun) virtues of the Almighty, are not (vasiaa = abide) remembered, i.e. those who lack awareness of Naam, (tey) those (nar) persons are (trikhaai) thirsty/unsatisfied with what they do, and (trisn = crave) keep following numerous guides and ideas – are not at peace. 1.

 

ਹਰਿ ਆਰਾਧੇ ਅਰੋਗ ਅਨਦਾਈ ॥ ਜਿਸ ਨੋ ਵਿਸਰੈ ਮੇਰਾ ਰਾਮ ਸਨੇਹੀ ਤਿਸੁ ਲਾਖ ਬੇਦਨ ਜਣੁ ਆਈ ॥ ਰਹਾਉ ॥

Har ārāḏẖe arog anḏā▫ī.  Jis no visrai merā rām sanehī ṯis lākẖ beḏan jaṇ ā▫ī. Rahā▫o.

 

One remains (arog = free of ailments) free of vices and (andaaee) blissful when (aaraadhey = invoke) conscious of virtues and commands of (har-i) the Almighty.

On the other hand, one (jis no) by whom (saneyhi) the loving (raam) all-pervasive Master (meyra = my) of all (visrai) is forgotten, (lakh = hundred thousand) plenty of (beydan) tribulations (aaee) come and (jan-u/jit = capture) afflict (tis-u) that person – because s/he falls prey to temptations.

(Rahaau) dwell on this and contemplate.

 

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ਜਿਹ ਜਨ ਓਟ ਗਹੀ ਪ੍ਰਭ ਤੇਰੀ ਸੇ ਸੁਖੀਏ ਪ੍ਰਭ ਸਰਣੇ ॥ ਜਿਹ ਨਰ ਬਿਸਰਿਆ ਪੁਰਖੁ ਬਿਧਾਤਾ ਤੇ ਦੁਖੀਆ ਮਹਿ ਗਨਣੇ ॥੨॥

Jih jan ot gahī parabẖ ṯerī se sukẖī▫e parabẖ sarṇe.  Jih nar bisri▫ā purakẖ biḏẖāṯā ṯe ḏukẖī▫ā mėh ganṇe. ||2||

 

O (prabh) Almighty, (jan) the persons (jih) who (gahi = hold) take (teyr-i) Your (ott) protection, i.e. those who place themselves in Your care and obedience, (tey) they remain (sukhee-ey) comfortable/at peace with (prabh) Divine (sarney = sanctuary) care.

But (nar) the persons who (bisriaa) forget (purakh-u) the all-pervasive (bidhaata = maker of Divine laws) Creator, they suffer and (gananey) are counted (mah-i) amongst (dukheeaa) the distressed – are not at peace. 2.

 

ਜਿਹ ਗੁਰ ਮਾਨਿ ਪ੍ਰਭੂ ਲਿਵ ਲਾਈ ਤਿਹ ਮਹਾ ਅਨੰਦ ਰਸੁ ਕਰਿਆ ॥ ਜਿਹ ਪ੍ਰਭੂ ਬਿਸਾਰਿ ਗੁਰ ਤੇ ਬੇਮੁਖਾਈ ਤੇ ਨਰਕ ਘੋਰ ਮਹਿ ਪਰਿਆ ॥੩॥

Jih gur mān parabẖū liv lā▫ī ṯih mahā anand ras kari▫ā.  Jih parabẖū bisār gur ṯe bemukẖā▫ī ṯe narak gẖor mėh pari▫ā. ||3||

 

Those (jih) who (gur maan-i) obey the guru to (liv = attention, laaey = fix) focus on virtues and commands of (prabhu) the Almighty, (tih) they (ras karia = relish) enjoy (maha) great (anand) bliss – experience the Almighty within when alive, unite with the Creator on death, and are not subject to being put in cycles of births and deaths.

But those who (beymukhaai) turn their faces away (tey) from the guru and (bisaar-i) forget (prabhoo) the Almighty, (tey) they are (pariaa) put in (ghor) terrible (narak) hell, i.e. are put in cycles of births and deaths. 3.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੋ ਹੀ ਵਰਤਾਰਾ ॥ ਨਾਨਕ ਸਹ ਪਕਰੀ ਸੰਤਨ ਕੀ ਰਿਦੈ ਭਏ ਮਗਨ ਚਰਨਾਰਾ ॥੪॥੪॥੧੫॥

Jiṯ ko lā▫i▫ā ṯiṯ hī lāgā ṯaiso hī varṯārā.  Nānak sah pakrī sanṯan kī riḏai bẖa▫e magan cẖarnārā. ||4||4||15||

 

However, the mortals have no control over what they do: (Jit) whatever the Master (laaia) engages (ko) someone, i.e. as one acts under influence of past deeds/experiences – as is the Divine law, s/he (laaga) engages in (tit) that (hi) only, and his/her (vartaara) conduct is (taiso = that way) likewise.

Nanak the fifth – the seeker – (pakri/pakrri = held) takes (sah) refuge, i.e. keeps company with, and follows the example, (ki) of (santan = saints) the seekers, who (ridai) in their minds, (bhaey) remain (magan) engrossed in (charnaara) feet, i.e. practicing virtues and commands, of the Master. 4. 4. 15.

 

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Note: The Shabad below uses a number of allegories of everyday life to describe how the devotees love the Almighty. The devotee believes that the Creator knows everyone’s mind and gives the motivation to strive for, and achieve, what is deserved.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਰਾਜਨ ਮਹਿ ਰਾਜਾ ਉਰਝਾਇਓ ਮਾਨਨ ਮਹਿ ਅਭਿਮਾਨੀ ॥ ਲੋਭਨ ਮਹਿ ਲੋਭੀ ਲੋਭਾਇਓ ਤਿਉ ਹਰਿ ਰੰਗਿ ਰਚੇ ਗਿਆਨੀ ॥੧॥

Soraṯẖ mėhlā 5.  Rājan mėh rājā urjẖā▫i▫o mānan mėh abẖimānī. Lobẖan mėh lobẖī lobẖā▫i▫o ṯi▫o har rang racẖe gi▫ānī. ||1||

                             

Composition of the fifth Guru in Raga Soratth: The way (raaja) a king (urjhaaio = entangled) remains engaged (raajan = rule) in affairs of the kingdom, or (abhimaani) a proud person (mah-i) in maintaining his/her (maanan) honour/reputation.

Or a (lobhi) greedy person (lobhaaio) is engrossed in (lobhan = greeds) gathering more and more, (tio) similarly (giaani = learned) those aware of Divine virtues (rachey) remain absorbed (rang-i = in love) in praising and emulating (har-i = Almighty) Divine virtues. 1.

 

ਹਰਿ ਜਨ ਕਉ ਇਹੀ ਸੁਹਾਵੈ ॥ ਪੇਖਿ ਨਿਕਟਿ ਕਰਿ ਸੇਵਾ ਸਤਿਗੁਰ ਹਰਿ ਕੀਰਤਨਿ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥ ਰਹਾਉ ॥

Har jan ka▫o ihī suhāvai.  Pekẖ nikat kar sevā saṯgur har kīrṯan hī ṯaripṯāvai. Rahā▫o.

 

(Ihi) this is what (jan = servant) devotees of (har-i) the Almighty (suhavai) find pleasant:

They wish to (peykh-i = see) experience the Almighty (nikat-i = near) with them by (kar-i seyva = serving) following (satigur) the true guru’s guidance and (triptaavai = satiated/satisfied) feel happy (hi) only when (keertan-i) praising virtues of (har-i) the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਅਮਲਨ ਸਿਉ ਅਮਲੀ ਲਪਟਾਇਓ ਭੂਮਨ ਭੂਮਿ ਪਿਆਰੀ ॥ ਖੀਰ ਸੰਗਿ ਬਾਰਿਕੁ ਹੈ ਲੀਨਾ ਪ੍ਰਭ ਸੰਤ ਐਸੇ ਹਿਤਕਾਰੀ ॥੨॥

Amlan si▫o amlī laptā▫i▫o bẖūman bẖūm pi▫ārī.  Kẖīr sang bārik hai līnā parabẖ sanṯ aise hiṯkārī. ||2||

 

The way (amli) an addict (lapttaaio = clings) is attached to (amlan) the intoxicant and (bhoom-i) land is (piaari) dear (bhooman) to the landlord.

Or (baarik) an infant (leena = absorbed) is attached (sang-i) with (kheer) milk; (aisey) similarly (sant) the seekers (hitkaari = lovers) love (prabh) the Almighty. 2.

 

ਬਿਦਿਆ ਮਹਿ ਬਿਦੁਅੰਸੀ ਰਚਿਆ ਨੈਨ ਦੇਖਿ ਸੁਖੁ ਪਾਵਹਿ ॥ ਜੈਸੇ ਰਸਨਾ ਸਾਦਿ ਲੁਭਾਨੀ ਤਿਉ ਹਰਿ ਜਨ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥੩॥

Biḏi▫ā mėh biḏu▫ansī racẖi▫ā nain ḏekẖ sukẖ pāvahi.  Jaise rasnā sāḏ lubẖānī ṯi▫o har jan har guṇ gāvahi. ||3||

 

(Biduansi) a scholar (rachiaa) engages in (bidiaa = learning) studies, and (nain) the eyes (paavah-i) get (sukh-u = comfort) happiness (deykh-i) by seeing.

Or (jaisey) the way (rasna) the tongue is (lubhaani) engrossed (saad-i) in taste; (tiau) similarly (jan = servant) a devotee of the Almighty (gaavah-i = sings) remembers and emulates (har-i gun) Divine virtues. 3.

 

ਜੈਸੀ ਭੂਖ ਤੈਸੀ ਕਾ ਪੂਰਕੁ ਸਗਲ ਘਟਾ ਕਾ ਸੁਆਮੀ ॥ ਨਾਨਕ ਪਿਆਸ ਲਗੀ ਦਰਸਨ ਕੀ ਪ੍ਰਭੁ ਮਿਲਿਆ ਅੰਤਰਜਾਮੀ ॥੪॥੫॥੧੬॥

Jaisī bẖūkẖ ṯaisī kā pūrak sagal gẖatā kā su▫āmī.  Nānak pi▫ās lagī ḏarsan kī parabẖ mili▫ā anṯarjāmī. ||4||5||16||

 

(Jaisi) as is (bhookh = hunger) the longing of a creature, the Almighty (poorak-u = fulfiller, ka = of) provides motivation to achieve (taisi = that type) that; IT is (suaami) the Master of (sagal) all (ghattaa) bodies/minds, i.e. the Master being present in all, knows their needs, and provides.

Those who (piaas lagi) have thirst, i.e. yearning, for (darsan) vision of the Almighty, they (miliaa = is found) find (prabh-u) the Master, (antarjaami) the knower of all minds, says fifth Nanak. 4. 5. 16.

 

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Note: This Shabad contrasts the attributes of the perfect Master with the erring creatures. It ends by a supplication to the Almighty to enable to follow the example of the seekers of the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਮ ਮੈਲੇ ਤੁਮ ਊਜਲ ਕਰਤੇ ਹਮ ਨਿਰਗੁਨ ਤੂ ਦਾਤਾ ॥ ਹਮ ਮੂਰਖ ਤੁਮ ਚਤੁਰ ਸਿਆਣੇ ਤੂ ਸਰਬ ਕਲਾ ਕਾ ਗਿਆਤਾ ॥੧॥
Soraṯẖ mėhlā 5.  Ham maile ṯum ūjal karṯe ham nirgun ṯū ḏāṯā.  Ham mūrakẖ ṯum cẖaṯur si▫āṇe ṯū sarab kalā kā gi▫āṯā. ||1||

 

Composition of the fifth Guru in Raag Soratth. O Almighty, (ham) we mortals (mailey = soiled) indulge in vices but (tum) You (oojal kartey = cleanse) purify; we are (nirgun) bereft of virtues but You are (daata) the benefactor – who imparts virtues. We are (moorakh) foolish but You are (chatur) clever and (siaaney) wise; (too) You (giaata = knower) know (sarab) all (kalaa) skills, i.e. we can do nothing, but You are Omnipotent. 1.

 

ਮਾਧੋ ਹਮ ਐਸੇ ਤੂ ਐਸਾ ॥ ਹਮ ਪਾਪੀ ਤੁਮ ਪਾਪ ਖੰਡਨ ਨੀਕੋ ਠਾਕੁਰ ਦੇਸਾ ॥ ਰਹਾਉ ॥

Māḏẖo ham aise ṯū aisā.  Ham pāpī ṯum pāp kẖandan nīko ṯẖākur ḏesā. Rahā▫o.

 

(Maadho = master of maaia/world-play) Almighty Master of the world-play, we are (ais-e = like this) wanting and (too) You are (aisa = like this) perfect.

We (paapi) commit vices and (tum) You (khanddan) destroy vices; (neeko) virtuous is Your (deysa = country) habitat o (tthaakur) Master, i.e. one who keeps the Master in mind, becomes virtuous.

(Rahaau) dwell on this and contemplate.

 

ਤੁਮ ਸਭ ਸਾਜੇ ਸਾਜਿ ਨਿਵਾਜੇ ਜੀਉ ਪਿੰਡੁ ਦੇ ਪ੍ਰਾਨਾ ॥ ਨਿਰਗੁਨੀਆਰੇ ਗੁਨੁ ਨਹੀ ਕੋਈ ਤੁਮ ਦਾਨੁ ਦੇਹੁ ਮਿਹਰਵਾਨਾ ॥੨॥

Ŧum sabẖ sāje sāj nivāje jī▫o pind ḏe parānā.  Nirgunī▫āre gun nahī ko▫ī ṯum ḏān ḏeh miharvānā. ||2||

 

(Tum) You (saajey) created (sabh) all and (saaj-i) having created (nivaajey = gave honour) blessed them (dey = giving) with (jeeo) soul, (pindd) body and (praana) breath/life.

We are (nirguneaarey) bereft of virtues, have (na koee) no (gun-u) virtue, but You are (mihrvana) gracious to (deyhu) give (daan-u) alms, i.e. impart virtues. 2.

 

ਤੁਮ ਕਰਹੁ ਭਲਾ ਹਮ ਭਲੋ ਨ ਜਾਨਹ ਤੁਮ ਸਦਾ ਸਦਾ ਦਇਆਲਾ ॥ ਤੁਮ ਸੁਖਦਾਈ ਪੁਰਖ ਬਿਧਾਤੇ ਤੁਮ ਰਾਖਹੁ ਅਪੁਨੇ ਬਾਲਾ ॥੩॥

Ŧum karahu bẖalā ham bẖalo na jānah ṯum saḏā saḏā ḏa▫i▫ālā.  Ŧum sukẖ▫ḏā▫ī purakẖ biḏẖāṯe ṯum rākẖo apune bālā. ||3||

 

(Tum) You (karahu) do (bhalaa) good to us, but (ham) we do not (jaanah) acknowledge it as (bhalo) good, i.e. we do not know what is god for us, but You are (sadaa sadaa) for ever (daiaala) compassionate – still keep giving.

You are (sukh-daai = giver of comforts) beneficent, o (purakh) all-pervasive (bidhaatey) Creator, and (raakhahu) look after us, (apuney) Your (baala) children. 3.

 

ਤੁਮ ਨਿਧਾਨ ਅਟਲ ਸੁਲਿਤਾਨ ਜੀਅ ਜੰਤ ਸਭਿ ਜਾਚੈ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਇਹੈ ਹਵਾਲਾ ਰਾਖੁ ਸੰਤਨ ਕੈ ਪਾਛੈ ॥੪॥੬॥੧੭॥

Ŧum niḏẖān atal suliṯān jī▫a janṯ sabẖ jācẖai.  Kaho Nānak ham ihai havālā rākẖ sanṯan kai pācẖẖai. ||4||6||17||

 

(Tum) You are (nidhaan) a treasure of virtues and (attal = inevitable) the only (sulitaan) monarch; (sabh-i) all (jeea jant) the creatures (jaachai) beg from You.

(Ham) our (havaala) state is (ihai = this) as described above – we can do nothing on our own – please (raakh-u) keep us (paachhai = behind) following (santan) the devotees/seekers, i.e. to follow their example. 4. 6. 17.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਆਪਨ ਸਿਮਰਨੁ ਦੇ ਤਹ ਤੁਮ ਰਾਖਨਹਾਰੇ ॥ ਪਾਵਕ ਸਾਗਰ ਅਥਾਹ ਲਹਰਿ ਮਹਿ ਤਾਰਹੁ ਤਾਰਨਹਾਰੇ ॥੧॥

Soraṯẖ mėhlā 5 gẖar 2.  Māṯ garabẖ mėh āpan simran ḏe ṯah ṯum rākẖanhāre.  Pāvak sāgar athāh lahar mėh ṯārahu ṯāranhāre. ||1||

 

Composition of the fifth Guru in Raga Soratth, (ghar-u 2) to be sung to the second beat. When the foetus is (mah-i) in (maat) the mother’s (garabh) womb, (tah) there You (dey = give) motivate it to be in (aapan) Your (simran) remembrance, and (rakhaanhaarey) protect it from the heat there.

Now please (taarah-u = ferry) save us from (athaah = bottomless) the extensive (lahar-i = waves) flames of (saagar) the ocean of (paavak) fire, o (taaranhaarey = sailor) saviour, i.e. enable us to overcome vices in the world-play. 1.

 

ਮਾਧੌ ਤੂ ਠਾਕੁਰੁ ਸਿਰਿ ਮੋਰਾ ॥ ਈਹਾ ਊਹਾ ਤੁਹਾਰੋ ਧੋਰਾ ॥ ਰਹਾਉ ॥

Māḏẖou ṯū ṯẖākur sir morā.  Īhā ūhā ṯuhāro ḏẖorā. Rahā▫o.

 

O (maadhou) master of maaia/world-play, (too) You are (tthaakur-u) the Master, (sir-i = over the head, mora = my) my protector.

 I rely on (tuhaaro) Your (dhora) protection, i.e. you alone protect, (eehaa) here and (oohaa = there) in the hereafter.

(Rahaau) dwell on this and contemplate.

 

ਕੀਤੇ ਕਉ ਮੇਰੈ ਸੰਮਾਨੈ ਕਰਣਹਾਰੁ ਤ੍ਰਿਣੁ ਜਾਨੈ ॥ ਤੂ ਦਾਤਾ ਮਾਗਨ ਕਉ ਸਗਲੀ ਦਾਨੁ ਦੇਹਿ ਪ੍ਰਭ ਭਾਨੈ ॥੨॥

Kīṯe ka▫o merai sammānai karanhār ṯariṇ jānai.  Ŧū ḏāṯā māgan ka▫o saglī ḏān ḏėh parabẖ bẖānai. ||2||

 

But the mortal (jaanai) considers (keetey = created) thee mortals (samaanai) equal to (meyrai = mountain Sumeyr) a mountain and You (karanhaar-u) the Creator as (trin-u) blade of grass, i.e. remains oblivious of the Master but gives importance to people.

But You alone are (daata = giver) beneficent, (sagli) all creatures (maagan) beg and You (deyh-i) give (daan-u = alms) benedictions (bhaanai = at will) as You please. 2.

 

ਖਿਨ ਮਹਿ ਅਵਰੁ ਖਿਨੈ ਮਹਿ ਅਵਰਾ ਅਚਰਜ ਚਲਤ ਤੁਮਾਰੇ ॥ ਰੂੜੋ ਗੂੜੋ ਗਹਿਰ ਗੰਭੀਰੋ ਊਚੌ ਅਗਮ ਅਪਾਰੇ ॥੩॥

Kẖin mėh avar kẖinai mėh avrā acẖraj cẖalaṯ ṯumāre.  Rūṛo gūṛo gahir gambẖīro ūcẖou agam apāre. ||3||

 

At Your will, You make (avar-u) one thing (khin) one moment and convert it to (avraa) another the next (khin) moment; (tumaarey) Your (chalat) plays are (achraj) wondrous.

You are (roorro) the beloved Master who is (goorrho) hidden, (gahir) deep and (ghambeero) profound in virtues; You are (oochau) high, (agam) beyond physical reach and (apaaro) Infinite, i.e. we cannot find You by physical means, but can only perceive Your greatness. 3.

 

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ਸਾਧਸੰਗਿ ਜਉ ਤੁਮਹਿ ਮਿਲਾਇਓ ਤਉ ਸੁਨੀ ਤੁਮਾਰੀ ਬਾਣੀ ॥ ਅਨਦੁ ਭਇਆ ਪੇਖਤ ਹੀ ਨਾਨਕ ਪ੍ਰਤਾਪ ਪੁਰਖ ਨਿਰਬਾਣੀ ॥੪॥੭॥੧੮॥

Sāḏẖsang ja▫o ṯumėh milā▫i▫o ṯa▫o sunī ṯumārī baṇī.  Anaḏ bẖa▫i▫ā pekẖaṯ hī Nānak parṯāp purakẖ nirbāṇī. ||4||7||18||

 

(Jau) when You (milaaio) enable one to join (saadhsang-i) holy congregation, (tau) then s/he (sunee) listens to (tumaari) Your (baani) words, i.e. Your virtues and commands

One (bhaiaa) is (anad-u/anand) happy (peykhat = seeing) obtaining vision of Your (prataap) greatness, o (nirbaani) impeccable, says the fifth Nanak. 4. 7. 18.

 

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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਹਮ ਸੰਤਨ ਕੀ ਰੇਨੁ ਪਿਆਰੇ ਹਮ ਸੰਤਨ ਕੀ ਸਰਣਾ ॥ ਸੰਤ ਹਮਾਰੀ ਓਟ ਸਤਾਣੀ ਸੰਤ ਹਮਾਰਾ ਗਹਣਾ ॥੧॥

Soraṯẖ mėhlā 5.  Ham sanṯan kī ren pi▫āre ham sanṯan kī sarṇā.  Sanṯ hamārī ot saṯāṇī sanṯ hamārā gahṇā. ||1||

 

Composition of the fifth Guru in Raga Soratth.  O (piaarey) dear, I am (reyn) the dust of the feet of (santan = saints) the seekers; I have placed myself (sarna) in care of the seekers, i.e. I follow their example.

(Sant) the seekers are (meyri) my (sataani) strong (ott) support; they are my (gahna) ornaments, i.e. association with the seekers brings glory. 1.

 

ਹਮ ਸੰਤਨ ਸਿਉ ਬਣਿ ਆਈ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਈ ॥ ਇਹੁ ਮਨੁ ਤੇਰਾ ਭਾਈ ॥ ਰਹਾਉ ॥

Ham sanṯan si▫o baṇ ā▫ī.  Pūrab likẖi▫ā pā▫ī.  Ih man ṯerā bẖā▫ī. Rahā▫o.

 

(Ham) I (ban-i aaee = works out well) get along (siau) with the seekers; this state is (paaee) obtained as it (poorab-i likhia = written) pre-ordained – based on past deeds; o (bhaaee) brother-seekers, (ih-u = this) my (man-u) mind is (teyra) yours – I shall follow your example.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤਨ ਸਿਉ ਮੇਰੀ ਲੇਵਾ ਦੇਵੀ ਸੰਤਨ ਸਿਉ ਬਿਉਹਾਰਾ ॥ ਸੰਤਨ ਸਿਉ ਹਮ ਲਾਹਾ ਖਾਟਿਆ ਹਰਿ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥੨॥

Sanṯan si▫o merī levā ḏevī sanṯan si▫o bi▫uhārā.  Sanṯan si▫o ham lāhā kẖāti▫ā har bẖagaṯ bẖare bẖandārā. ||2||

 

(Meyri) my (leyva = taking, deyvi = giving) my relationship is (siau) with (santa) the seekers and with them are my (biohaara) dealings.

Being (siau) with the seekers, (ham) I have (khaattia) earned (laaha) profit, i.e. I have learnt from (santan) the seekers to live by Divine virtues; the seekers are (bhanddaara) storehouses (bharey) full of (bhagat-i) devotion, i.e. they live by Divine virtues and commands – and I follow them. 2.

 

ਸੰਤਨ ਮੋ ਕਉ ਪੂੰਜੀ ਸਉਪੀ ਤਉ ਉਤਰਿਆ ਮਨ ਕਾ ਧੋਖਾ ॥ ਧਰਮ ਰਾਇ ਅਬ ਕਹਾ ਕਰੈਗੋ ਜਉ ਫਾਟਿਓ ਸਗਲੋ ਲੇਖਾ ॥੩॥

Sanṯan mo ka▫o pūnjī sa▫upī ṯa▫o uṯri▫ā man kā ḏẖokẖā.  Ḏẖaram rā▫e ab kahā karaigo ja▫o fāti▫o saglo lekẖā. ||3||

 

(Santan) the seekers (saupi) gave (poonji = capital) the wealth of Awareness of Divine virtues (mo kau) to me, (tau = then) so now (dhokha = deceit) delusion of (man) the mind (utriaa) has been removed – and I commit vices no more.

(Ab) now (kiaa) what can Dharam Raai –  who considers account of deeds of the creatures – do, (jau) when – by following the seekers – (saglo) the entire (leykha) account of deeds has been (phaattio) torn, i.e. I have nothing negative in my record to be presented – metaphorically – to God  . 3.

 

ਮਹਾ ਅਨੰਦ ਭਏ ਸੁਖੁ ਪਾਇਆ ਸੰਤਨ ਕੈ ਪਰਸਾਦੇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਰੰਗਿ ਰਤੇ ਬਿਸਮਾਦੇ ॥੪॥੮॥੧੯॥

Mahā anand bẖa▫e sukẖ pā▫i▫ā sanṯan kai parsāḏe.  Kaho Nānak har si▫o man māni▫ā rang raṯe bismāḏe. ||4||8||19||

 

There (bhaey) is (mahaa) great joy in mind and I have (paaiaa) attained (sukh-u) peace (parsaadai = grace) association with (santan) the seekers – as I do not transgress. 

(Kah-u) says fifth Nanak: Now my (man-u) mind (maania) is in tune (siau) with virtues and commands of (har-i) the Almighty; I am (raaatey) imbued (rang-i) with love of (bismaadey) the awesome Master. 4. 8. 19.

 

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ਸੋਰਠਿ ਮ: ੫ ॥ ਜੇਤੀ ਸਮਗ੍ਰੀ ਦੇਖਹੁ ਰੇ ਨਰ ਤੇਤੀ ਹੀ ਛਡਿ ਜਾਨੀ ॥ ਰਾਮ ਨਾਮ ਸੰਗਿ ਕਰਿ ਬਿਉਹਾਰਾ ਪਾਵਹਿ ਪਦੁ ਨਿਰਬਾਨੀ ॥੧॥

Soraṯẖ mėhlā 5.  Jeṯī samagrī ḏekẖhu re nar ṯeṯī hī cẖẖad jānī.  Rām nām sang kar bi▫uhārā pāvahi paḏ nirbānī. ||1||

 

Composition of the Fifth Guru in Raga Soratth.  (Rey) o (nar = person) human being, (jeyti = as much) all (samgari = materials) possessions you (deykhah-u) see, (teyti hi) all of them will be (chhadd-i jaani) left behind on departure from the world.

You should (kar-i biuhaara = do dealings) lead life (sang-i = with) remembering (raam naam) Divine virtues and commands, so as to (paavah-i) attain a state of (nirbaani) detachment – from the wworld-play. 1.

 

ਪਿਆਰੇ ਤੂ ਮੇਰੋ ਸੁਖਦਾਤਾ ॥ ਗੁਰਿ ਪੂਰੈ ਦੀਆ ਉਪਦੇਸਾ ਤੁਮ ਹੀ ਸੰਗਿ ਪਰਾਤਾ ॥ ਰਹਾਉ ॥

Pi▫āre ṯū mero sukẖ▫ḏāṯa.  Gur pūrai ḏī▫ā upḏesā ṯum hī sang parāṯā. Rahā▫o.

 

O (piaarey) Beloved Almighty, (too) You are (meyro) my (sukhdaata) provider of solace. 

As (deeaa updeysa) instructed by (poorai) the perfect guru, I have (praata) placed myself (sang-i) with (tum hi) You alone, i.e. I live by Your virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਕਾਮ ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥ ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖੁ ਪਾਈਐ ॥੨॥

Kām kroḏẖ lobẖ moh abẖimānā ṯā mėh sukẖ nahī pā▫ī▫ai.  Hohu ren ṯū sagal kī mere man ṯa▫o anaḏ mangal sukẖ pā▫ī▫ai. ||2||

 

The mortal loses him/her-self to (kaam) lust, (krodh) anger, (lobh) greed, (moh) attachment to the world-play and (abhimaana) vanity, but (sukh-u) peace is not (paaeai) attained by indulging (mah-i) in (ta) them.

O (meyrey) my (man) mind, (hoh-u) be (reyn) the dust of the feet of (sagal) all, i.e. when one is humble, (tau) then (mangal) joy and (sukh-u) peace (paaeeai) are attained – by way of being absorbed I the Master in life, and attaining union of the soul with IT, on death.. 2.

 

ਘਾਲ ਨ ਭਾਨੈ ਅੰਤਰ ਬਿਧਿ ਜਾਨੈ ਤਾ ਕੀ ਕਰਿ ਮਨ ਸੇਵਾ ॥ ਕਰਿ ਪੂਜਾ ਹੋਮਿ ਇਹੁ ਮਨੂਆ ਅਕਾਲ ਮੂਰਤਿ ਗੁਰਦੇਵਾ ॥੩॥

Gẖāl na bẖānai anṯar biḏẖ jānai ṯā kī kar man sevā.  Kar pūjā hom ih manū▫ā akāl mūraṯ gurḏevā. ||3||

 

My (man) mind, (kar-i seyva = serve) obey the Master who does not (bhaana-i = destroy) ignore (ghaal = toil) efforts in IT’s obedience in thoughts and deeds; IT (jaanai) knows (bidh-i = method/state) what goes on (anatar-i = within) in the mind.

We should (kar-i pooja) worship (akaal moorat = embodiment of deathless-ness) the Eternal, (gurdeyva) Almighty; and (hom-i = fire sacrifice) make an offering of (ih-u) this (manooaa) mind, i.e. be totally dedicated to the Master. 3.

 

ਗੋਬਿਦ ਦਾਮੋਦਰ ਦਇਆਲ ਮਾਧਵੇ ਪਾਰਬ੍ਰਹਮ ਨਿਰੰਕਾਰਾ ॥ ਨਾਮੁ ਵਰਤਣਿ ਨਾਮੋ ਵਾਲੇਵਾ ਨਾਮੁ ਨਾਨਕ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੪॥੯॥੨੦॥

Gobiḏ ḏāmoḏar ḏa▫i▫āl māḏẖve pārbarahm nirankārā.  Nām varṯaṇ nāmo vālevā nām Nānak parān aḏẖārā. ||4||9||20||

 

People worship God as (gobid/gobind) Master of the universe, (daamodar = with rope round the waist, the naughty Krishna of the Mahabharata) playful, (daiaal) compassionate (maadhavey) Master of the world-play, (paarbrahm) the transcendent and (nirankaara) formless.

For me (naam-u) virtues and commands, (vartan-i = items of usage) wherewithal and (vaalyeva) possessions, and (adhaara) the support/guide for (praan) life, i.e. we should conform to Divine commands, says fifth Nanak. 4. 9. 20.