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.

 

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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.