SGGS pp 634-636, Soratth M: 1, Astpadis 1-2.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ਅਸਟਪਦੀਆ ਚਉਤੁਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 1 asatpaḏī▫ā cẖa▫uṯukī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (asttpadeeaa) of eight stanzas (chautuki) each with four lines.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad Guru Nanak emphasizes that the only way one can make a success of human birth, is by overcoming temptations in the world-play to attain union with the Creator. This is achieved by conducting the self by Naam – emulating Divine virtues and obeying Hukam/Divine commands. In other words one should perform the allotted role of life sincerely. Worshipping at mausoleums or any other form of worship is fruitless. The Shabad uses the word Bairaag/vairaag in both its meanings, i.e. detachment from the word-play, and yearning for the Almighty

 

ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

Ḏubiḏẖā na paṛa▫o har bin hor na pūja▫o maṛai masāṇ na jā▫ī.  Ŧarisnā rācẖ na par gẖar jāvā ṯarisnā nām bujẖā▫ī.

 

I do not (parrau = fall into) engage in (dubidha = duality) pursuit of other ideas, (poojau = worship) invoke (hor-u) anyone else (bin-u) except (har-i) the Almighty or (jaaee) go to (marrai) mausoleums/graves, or (masaan) crematoriums to pray.

I do not (jaava) go (ghar-i) to homes of (par) others (raach-i = engrossed) driven by (trisna = craving) desires, I do not look elsewhere; the fire of (trisna) desires – in my mind – has been (bujhaaee) quenched (naam-i) by awareness and practice of Naam/Divine virtues and commands.

Note: This may be understood thus: If one acts by Naam/Hukam/Divine commands/the Divine laws, the correct way of doing things, then everything is achieved and running around is obviated.

 

ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥ ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥

Gẖar bẖīṯar gẖar gurū ḏikẖā▫i▫ā sahj raṯe man bẖā▫ī.  Ŧū āpe ḏānā āpe bīnā ṯū ḏevėh maṯ sā▫ī. ||1||

 

The guru (dikhaaia) has shown me (ghar-u = home) the abode of the Almighty (bheetar-i) within (ghar = home) the mind; this state of (ratey) being imbued (sahj-i) steadfastly, (bhaaee) is pleasing to my (man) mind.

But O Almighty, the mortals cannot get this on their own; (too) You (aapey) Yourself (daanaa = wise) know and (beena) watch, and Yourself (deyvah-i) give (saaee) that (mat-i) sense – whatever is right for the creatures. 1.

 

ਮਨੁ ਬੈਰਾਗਿ ਰਤਉ ਬੈਰਾਗੀ ਸਬਦਿ ਮਨੁ ਬੇਧਿਆ ਮੇਰੀ ਮਾਈ ॥ ਅੰਤਰਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਬਾਣੀ ਸਾਚੇ ਸਾਹਿਬ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਰਹਾਉ ॥

Man bairāg raṯa▫o bairāgī sabaḏ man beḏẖi▫ā merī mā▫ī.  Anṯar joṯ niranṯar baṇī sācẖe sāhib si▫o liv lā▫ī. Rahā▫o.

 

When (man-u) the mind is (beydhiaa = pierced) strongly influenced (sabad-i = word) by the guru’s teachings, (man-u) the mind becomes (bairaagi) detached from the world-play and (ratau) is imbued with (bairaag-i) yearning for the Almighty, o (meyri) my (maaee) mother.

It then (nirantar-i = without gap) continuously experiences (jot-i = light) the Supreme Spirit (antar-i) within, and receives (baani) the Divine Word, i.e. connects with the Almighty; with this, it (liv laaee) remains absorbed (siau = with) in (saachey) the Eternal (sahib) Master.

(Rahaau) dwell on this and contemplate.

 

ਅਸੰਖ ਬੈਰਾਗੀ ਕਹਹਿ ਬੈਰਾਗ ਸੋ ਬੈਰਾਗੀ ਜਿ ਖਸਮੈ ਭਾਵੈ ॥ ਹਿਰਦੈ ਸਬਦਿ ਸਦਾ ਭੈ ਰਚਿਆ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥

Asaʼnkẖ bairāgī kahėh bairāg so bairāgī jė kẖasmai bẖāvai.  Hirḏai sabaḏ saḏā bẖai racẖi▫ā gur kī kār kamāvai.

 

(Asankh) countless people who show themselves (bairaagi) detached from the world-play, and (kahah-i) talk of (bairaag) yearning for the Almighty, but only (so) that person is the real (bairaagi) renouncer and seeker (ji) who (bhaavai) is liked (khasmai) by, i.e. obeys, the Master.

With (sabad-i = Divine word) Hukam/Divine commands in (hirdai) the mind, such a person is (sadaa) ever (rachiaa) absorbed in (bhai = fear) obedience of Divine commands by (kamaavai) carrying out (kaar = work) instructions (ki) of the Guru.

 

ਏਕੋ ਚੇਤੈ ਮਨੂਆ ਨ ਡੋਲੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਵੈ ॥ ਸਹਜੇ ਮਾਤਾ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਸਾਚੇ ਕੇ ਗੁਣ ਗਾਵੈ ॥੨॥

Ėko cẖeṯai manū▫ā na dolai ḏẖāvaṯ varaj rahāvai.  Sėhje māṯā saḏā rang rāṯā sācẖe ke guṇ gāvai. ||2||

 

S/he (cheytai) keeps in mind (eyko) the One Master, his/her (manuaa) mind does not (ddolai) waver; s/he (rahaavai) keeps it (varaj-i = forbid) restrained from (dhaavat-u) wandering – making it stable with the guru’s guidance.

(Maata = intoxicated) absorbed in the Almighty (sahjey = naturally) all the time, s/he is (sadaa) ever (raata) imbued with (rang-i) love of, and (gaavai = sings) praises and emulates (gun) virtues of, (saachey) the Eternal Master. 2.

 

ਮਨੂਆ ਪਉਣੁ ਬਿੰਦੁ ਸੁਖਵਾਸੀ ਨਾਮਿ ਵਸੈ ਸੁਖ ਭਾਈ ॥ ਜਿਹਬਾ ਨੇਤ੍ਰ ਸੋਤ੍ਰ ਸਚਿ ਰਾਤੇ ਜਲਿ ਬੂਝੀ ਤੁਝਹਿ ਬੁਝਾਈ ॥

Manū▫ā pa▫uṇ binḏ sukẖvāsī nām vasai sukẖ bẖā▫ī. Jihbā neṯar soṯar sacẖ rāṯe jal būjẖī ṯujẖėh bujẖā▫ī.

 

When (paun-u = air – metaphor for) the wandering (manuaa) mind (sukhvaasi = abides in peace) is at peace – free from wandering – even (bind-u = a bit) for a moment, (naam-i) the Almighty (vasai = abides) is discovered within and one is (sukh) at peace, o (bhaaee) brother.

(Jihba) the tongue, (neytr) eyes and (sotr) ears are (raatey) imbued with love (sach-i) of the Eternal, i.e. want to experience the Divine; then (jal-i = burning) the fire of craving – the cause for duality – (boojhi) is quenched; (tujhah-i) You alone can (bujhaaee) quench that, i.e. bestow peace, O Almighty.

 

ਆਸ ਨਿਰਾਸ ਰਹੈ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥ ਭਿਖਿਆ ਨਾਮਿ ਰਜੇ ਸੰਤੋਖੀ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਪੀਆਈ ॥੩॥

Ās nirās rahai bairāgī nij gẖar ṯāṛī lā▫ī.  Bẖikẖi▫ā nām raje sanṯokẖī amriṯ sahj pī▫ā▫ī. ||3||

 

A person who is (bairaagi) detached from the world-play, (rahai) remains (niraas) withdrawn from (aas) expectations from elsewhere and (taarri laaee = be in deep meditation) remains focused, (nij ghar-i = in own home) within.

Those who (santokhi = contented) accept Divine will happily (rajey) are satiated with (bhikhia = alms) the wealth of awareness (naam-i) of Divine virtues and commands, and (peeaaee) drink (amrit-u) the Divine elixir, i.e. practice them, (sahj-i) steadfastly. 3.

 

ਦੁਬਿਧਾ ਵਿਚਿ ਬੈਰਾਗੁ ਨ ਹੋਵੀ ਜਬ ਲਗੁ ਦੂਜੀ ਰਾਈ ॥ ਸਭੁ ਜਗੁ ਤੇਰਾ ਤੂ ਏਕੋ ਦਾਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ॥

Ḏubiḏẖā vicẖ bairāg na hovī jab lag ḏūjī rā▫ī.  Sabẖ jag ṯerā ṯū eko ḏāṯā avar na ḏūjā bẖā▫ī.

 

(Bairaag-u) yearning for the Almighty (na hovi = does not happen) is not possible (vich-i) in (dubidha) duality, (jab lag-u) as long as there are (dooji) other thoughts (raaee = equal to mustard seed) even a bit.

O Creator, (sabh-u) every (jag-u = world) creature is (teyra = yours) created by You; (too) You (eyko) alone are their (daata = giver) provider; there is (na dooja = other) none (avar-u) else I look to, (bhaaee = brother/dear) o my dear Master.

 

ਮਨਮੁਖਿ ਜੰਤ ਦੁਖਿ ਸਦਾ ਨਿਵਾਸੀ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥ ਅਪਰ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਕਹਣੈ ਕੀਮ ਨ ਪਾਈ ॥੪॥

Manmukẖ janṯ ḏukẖ saḏā nivāsī gurmukẖ ḏe vadi▫ā▫ī.  Apar apār agamm agocẖar kahṇai kīm na pā▫ī. ||4||

 

(Jant = creatures) those who are (manmkh-i) self-willed – do not obey the Almighty and the guru’s teachings – (sadaa) ever (nivaasi = dwell in) remain (dukh-i) in distress – by being kept away from You; on the other hand You (dey) give (vaddiaaee) glory – of union with You – (gurmukh-i) to those who follow the guru.

O Almighty, you are (apar = without far end) limitless, (apaar) Infinite, (agamm) beyond reach/comprehension and (agochar) not perceived by the senses; (kahnai = by talk) people may talk of Your virtues, but cannot (paaee) put (keem/keemat) price, i.e. Your virtues cannot be evaluated. 4.

 

ਸੁੰਨ ਸਮਾਧਿ ਮਹਾ ਪਰਮਾਰਥੁ ਤੀਨਿ ਭਵਣ ਪਤਿ ਨਾਮੰ ॥ ਮਸਤਕਿ ਲੇਖੁ ਜੀਆ ਜਗਿ ਜੋਨੀ ਸਿਰਿ ਸਿਰਿ ਲੇਖੁ ਸਹਾਮੰ ॥

Sunn samāḏẖ mahā parmārath ṯīn bẖavaṇ paṯ nāmaʼn. Masṯak lekẖ jī▫ā jag jonī sir sir lekẖ sahāmaʼn.

 

The (mahaa) great Almighty (pat-i) Master (teen-i) of the three (bhavan) regions – sky, land, water – remains in one (sunn = sensation-less/still, samaadhi = deep meditation) still state, i.e. not influenced by anything; awareness of IT’s (naam’n = name) virtues and commands is (parm-aarath) the supremely valuable wealth.

IT puts (leykh-u) writing (mastak-i) on the forehead, i.e. puts consequences of deeds in destiny, of (jeeaa) the creatures, and puts them in various (joni) life forms (jag-i) in the world; they (sahama-n) bear what is (leykh-u = writing) ordained (sir-i sir-i = on every head) for everyone – based on deeds.

 

ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਆਪੇ ਭਗਤਿ ਦ੍ਰਿੜਾਮੰ ॥ ਮਨਿ ਮੁਖਿ ਜੂਠਿ ਲਹੈ ਭੈ ਮਾਨੰ ਆਪੇ ਗਿਆਨੁ ਅਗਾਮੰ ॥੫॥

Karam sukaram karā▫e āpe āpe bẖagaṯ ḏariṛ▫ām. Man mukẖ jūṯẖ lahai bẖai mānaʼn āpe gi▫ān agāmaʼn. ||5||

 

The Almighty (aapey) IT-self (karaaey) causes them do (karam = deeds) duties and (sukaram) good deeds, and for the latter, (drirraama’n) creates firm commitment for (bhagat-i = devotion) practice of Divine virtues and commands.

(Jootth-i) defilement of (man-i= mind) thought and (mukh-i = mouth) speech (lahai) is removed by (maana’n) accepting (bhai = fear) authority, i.e. obeying the Almighty; God is (agaama’n) beyond reach/comprehension, bestows (giaan-u) awareness of IT’s virtues and commands (aapey) on IT’s own. 5.

Page 635

 

ਜਿਨ ਚਾਖਿਆ ਸੇਈ ਸਾਦੁ ਜਾਣਨਿ ਜਿਉ ਗੁੰਗੇ ਮਿਠਿਆਈ ॥ ਅਕਥੈ ਕਾ ਕਿਆ ਕਥੀਐ ਭਾਈ ਚਾਲਉ ਸਦਾ ਰਜਾਈ ॥

Jin cẖākẖi▫ā se▫ī sāḏ jāṇan ji▫o gunge miṯẖi▫ā▫ī.  Akthai kā ki▫ā kathī▫ai bẖā▫ī cẖāla▫o saḏā rajā▫ī.

 

(Jin-i) those who (chaakhia = taste) eat something (seyee) only they (jaanan-i) know its (saad-u) taste, similarly one who practices Divine virtues and commands, knows the pleasure of being at peace, but cannot describe it; it is (jio) like (gungey) a dumb person eating (mitthiaaee = sweet) something delicious cannot tell its taste but the pleasure shows on his/her face – similarly life of a devotee shows it.

(Kia) how can we (katheeai) describe (akathai) the indescribable, o (bhaaee) brethren? Just (chaalau = walk) live by (rajaaee) Divine will (sadaa) for ever.

 

ਗੁਰੁ ਦਾਤਾ ਮੇਲੇ ਤਾ ਮਤਿ ਹੋਵੈ ਨਿਗੁਰੇ ਮਤਿ ਨ ਕਾਈ ॥ ਜਿਉ ਚਲਾਏ ਤਿਉ ਚਾਲਹ ਭਾਈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥੬॥

Gur ḏāṯā mele ṯā maṯ hovai nigure maṯ na kā▫ī.  Ji▫o cẖalā▫e ṯi▫o cẖālah bẖā▫ī hor ki▫ā ko kare cẖaṯurā▫ī. ||6||

 

When (daata = giver) the beneficent Master (meyley = causes to meet) leads to (gur-u) the guru (ta) then (hovai = happens) one gets (mat-i) the understanding – of Divine virtues and commands; (nigurey = guru-less) a self-willed person has (na kaaee = not any) no (mat-i) understanding of – these, and is direction-less.

(Jio) the way God (chalaaey = causes to move) causes, (tio) that way we (chaalah-i = move) act, o (bhaaee) brethren; (kiaa) what (hor) other (chaturaaee) cleverness can (ko) anyone (karey = do) use? – one should live by Naam and give up acting by self-will. 6.

 

ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥ ਜਿਤੁ ਤੁਧੁ ਲਾਏ ਤੇਹਾ ਫਲੁ ਪਾਇਆ ਤੂ ਹੁਕਮਿ ਚਲਾਵਣਹਾਰਾ ॥

Ik bẖaram bẖulā▫e ik bẖagṯī rāṯe ṯerā kẖel apārā.  Jiṯ ṯuḏẖ lā▫e ṯehā fal pā▫i▫ā ṯū hukam cẖalāvaṇhārā.

 

The Almighty (bharam-i) deludes (ik-i = one type) some and (bhulaaey) leads them astray; while (ik-i = another type) some others are (raatey) imbued with (bhagti) devotion/obedience; (teyra) Your (kheyl-u) play is – phenomena are – (apaar = infinite) beyond human comprehension, o Almighty.

(Jit-u) whatever (tudh-u) You (laaey) cause the creatures to engage in, they (paaia) obtain (phal-u = fruit) the result (teyha) accordingly; (too) You are the authority (chalaavanhaara) who moves everyone (hukam-i) by Your orders.

 

ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥

Sevā karī je kicẖẖ hovai apṇā jī▫o pind ṯumārā.  Saṯgur mili▫ai kirpā kīnī amriṯ nām aḏẖārā. ||7||

 

I can (karee = do, seyva = service) serve – with my resources – (jey) if (hovai) there is (kichh-u) anything (aapna = own) my own; (jeeo) the soul and (pindd-u) body are (tumaara = yours) given by You.

When one (miliai) finds him, (satigur-i) the true guru (kirpa keenee) kindly imparts awareness of (amrit) the life-giving (naam-u) Divine commands, as (adhaara = support) guide for life. 7

 

ਗਗਨੰਤਰਿ ਵਾਸਿਆ ਗੁਣ ਪਰਗਾਸਿਆ ਗੁਣ ਮਹਿ ਗਿਆਨ ਧਿਆਨੰ ॥ ਨਾਮੁ ਮਨਿ ਭਾਵੈ ਕਹੈ ਕਹਾਵੈ ਤਤੋ ਤਤੁ ਵਖਾਨੰ ॥

Gagnanṯar vāsi▫ā guṇ pargāsi▫ā guṇ mėh gi▫ān ḏẖi▫ānaʼn.  Nām man bẖāvai kahai kahāvai ṯaṯo ṯaṯ vakẖānaʼn.

 

One is then (pargaasia) enlightened with (gun) virtues of the Almighty, (vaasia = dwells) remains in (gagnantar-i = in the sky) an exalted spiritual awareness – identifying the Almighty within; with (giaan) awareness of (gun) virtues, s/he (dhiaana’n) focuses, i.e. pays attention to emulate them in practice.

(Naam-u) Divine virtues and commands (bhavai = liked) are appealing to him/her; s/he (kahai = utters) remembers and (kahaavai = causes to say) motivates others likewise, (vakhaana’n) imparting this (tato tat-u) essence of all essences.

 

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥ ਪੂਰਾ ਬੈਰਾਗੀ ਸਹਜਿ ਸੁਭਾਗੀ ਸਚੁ ਨਾਨਕ ਮਨੁ ਮਾਨੰ ॥੮॥੧॥

Sabaḏ gur pīrā gahir gambẖīrā bin sabḏai jag ba▫urānaʼn.  Pūrā bairāgī sahj subẖāgī sacẖ Nānak man mānaʼn. ||8||1||

 

(Sabad-u = Divine Word) Naam/Hukam/Divine commands are (gahar = deep, gambheera = profound) the most profound (gur, = guru, peera = Muslim name for guru) guide for life; (jag-u = world) a person (bauraana’n = mad) lacks direction (bin-u) without awareness (sabdai) of Divine commands.

(Man-u) the mind which (maana’n = believes) has faith in (sach-u) the Eternal, – and shuns duality – is (subhaagi) fortunate; s/he remains (sahj-i) in a state of poise and is (poora = complete) a genuine (bairaagi = one who yearns) seeker, says Guru Nanak. 8. 1.

 

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Note: The Shabad below says people believing in good and bad deeds based on superstitions engage in rituals. One needs to follow the guru’s teachings to understand the path to be followed to find the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਤਿਤੁਕੀ ॥ ਆਸਾ ਮਨਸਾ ਬੰਧਨੀ ਭਾਈ ਕਰਮ ਧਰਮ ਬੰਧਕਾਰੀ ॥ ਪਾਪਿ ਪੁੰਨਿ ਜਗੁ ਜਾਇਆ ਭਾਈ ਬਿਨਸੈ ਨਾਮੁ ਵਿਸਾਰੀ ॥ ਇਹ ਮਾਇਆ ਜਗਿ ਮੋਹਣੀ ਭਾਈ ਕਰਮ ਸਭੇ ਵੇਕਾਰੀ ॥੧॥

Soraṯẖ mėhlā 1 ṯiṯukī.  Āsā mansā banḏẖnī bẖā▫ī karam ḏẖaram banḏẖkārī.  Pāp punn jag jā▫i▫ā bẖā▫ī binsai nām visārī.  Ih mā▫i▫ā jag mohṇī bẖā▫ī karam sabẖe vekārī. ||1||

 

Composition of the first Guru in Raga Soratth, stanzas with (tituki) three lines each. O (bhaai) brethren, (aasa) expectations and (mansa) desires are (bandhni) cause bondage to themselves and (bandhkaari = binder) bind one to (dharam) religious (karam) rituals.

(Jag-u = world) those persons who believe in (paap) evil and (pun-i) good deeds based on superstitions, perform rituals (visaari) forgetting (naam-u) Divine virtues and commands; they (binsai = destroyed) succumb to temptations/vices and keeps being (jaaia) born repeatedly.

(Ih) this (maaia) world-play, i.e. what one sees happening, (mohni) tempts (jag-i) the creature; (sabh-e) all (karam) rituals are (veykaari) of no use – for overcoming temptations, but practice of Naam, i.e. practice of Divine virtues and commands, is effective. 1.

 

ਸੁਣਿ ਪੰਡਿਤ ਕਰਮਾ ਕਾਰੀ ॥ ਜਿਤੁ ਕਰਮਿ ਸੁਖੁ ਊਪਜੈ ਭਾਈ ਸੁ ਆਤਮ ਤਤੁ ਬੀਚਾਰੀ ॥ ਰਹਾਉ ॥

Suṇ pandiṯ karmā kārī.  Jiṯ karam sukẖ ūpjai bẖā▫ī so āṯam ṯaṯ bīcẖārī. Rahā▫o.

 

Please (sun-i) listen o (pandit) scholar of scriptures, and (kaari) performer of (karma) rituals.

(Beechaari) contemplate and find (su) that (tat-u = real) productive (karam-i) action by (jit-u) which (sukh-u = peace) a restful state (upjai) is attained – when the soul is not subject to rebirth.

(Rahaau) dwell on this and contemplate.

 

ਸਾਸਤੁ ਬੇਦੁ ਬਕੈ ਖੜੋ ਭਾਈ ਕਰਮ ਕਰਹੁ ਸੰਸਾਰੀ ॥ ਪਾਖੰਡਿ ਮੈਲੁ ਨ ਚੂਕਈ ਭਾਈ ਅੰਤਰਿ ਮੈਲੁ ਵਿਕਾਰੀ ॥ ਇਨ ਬਿਧਿ ਡੂਬੀ ਮਾਕੁਰੀ ਭਾਈ ਊਂਡੀ ਸਿਰ ਕੈ ਭਾਰੀ ॥੨॥

Sāsaṯ beḏ bakai kẖaṛo bẖā▫ī karam karahu sansārī.  Pakẖand mail na cẖūk▫ī bẖā▫ī anṯar mail vikārī.  In biḏẖ dūbī mākurī bẖā▫ī ūʼndī sir kai bẖārī. ||2||

 

O Pandit, you (kharro) stand up and (bakai = tell) announce what (saasat-u) Shastras and (beyd-u) the Veda teach, but (karahu) do (karam) deeds for (sansaari = of the world) material gain.

Remember, (mail-u = dirt) influence (vikaari) of vices does not (chookaee = end) leave the mind (paakhandd-i) with pretense.

It is in (in) this (bidh-i) way that (maakuri/makrri) the spider (ddoobi = drowns) is consumed – by its own web – and falls (oonddi) inverted (bhaari) on its (sir) head, i.e. pretentious people are self-destructive. 2.

 

ਦੁਰਮਤਿ ਘਣੀ ਵਿਗੂਤੀ ਭਾਈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਮੁ ਨ ਪਾਈਐ ਭਾਈ ਬਿਨੁ ਨਾਮੈ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਸੁਖੁ ਪਾਏ ਭਾਈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੩॥

Ḏurmaṯ gẖaṇī vigūṯī bẖā▫ī ḏūjai bẖā▫e kẖu▫ā▫ī.  Bin saṯgur nām na pā▫ī▫ai bẖā▫ī bin nāmai bẖaram na jā▫ī.  Saṯgur seve ṯā sukẖ pā▫e bẖā▫ī āvaṇ jāṇ rahā▫ī. ||3||

 

Actions based on (durmat-i) evil thinking cause (ghani) great (vigooti) ignominy; because (doojai) other (bhaa-e = love) thoughts – looking to others than the Almighty – (khuaai) leads one astray, and one is lost.

Awareness of (naa-u) Divine virtues and commands is not (paaeeai) obtained (bin-u) except from (satigur-u) the true guru; and (bharam-u) delusion does not (jaai) leave the mind (bin-u) except (naamai) with Naam.

When one (seyvey = serves) follows (satigur) the true guru, (ta) then s/he (paaey) becomes (sukh-u = comfort) being restful – by union with Almighty – and further (aavan-u = coming, jaan-u = going) births and deaths (rahaai) are obviated. 3.

 

ਸਾਚੁ ਸਹਜੁ ਗੁਰ ਤੇ ਊਪਜੈ ਭਾਈ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚਿ ਸਮਾਈ ॥ ਗੁਰੁ ਸੇਵੇ ਸੋ ਬੂਝੈ ਭਾਈ ਗੁਰ ਬਿਨੁ ਮਗੁ ਨ ਪਾਈ ॥ ਜਿਸੁ ਅੰਤਰਿ ਲੋਭੁ ਕਿ ਕਰਮ ਕਮਾਵੈ ਭਾਈ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਈ ॥੪॥

Sācẖ sahj gur ṯe ūpjai bẖā▫ī man nirmal sācẖ samā▫ī.  Gur seve so būjẖai bẖā▫ī gur bin mag na pā▫ī.  Jis anṯar lobẖ kė karam kamāvai bẖā▫ī kūṛ bol bikẖ kẖā▫ī. ||4||

 

(Saach-u) truthfulness and (sahj) tranquility/poise (upjai = created) comes (tey) from the guru whose teachings make (man-u) the mind (nirmal-u = purified) free of vices, enabling it to (samaai) be absorbed (saach-i) in the Eternal.

One who (seyvey = serves) follows the guru, (so) that person (boojhai) understands (mag-u) the path to the Almighty, which cannot (paai) be found (bin-u) without the guru.

(Jis-u) one who has (lobh-u = greed) thoughts of material gain (k-i) what can s/he achieve, i.e. achieves nothing, by (kamaavai) performing (karam) rituals; s/he (bol-i) speaks (koorr-u) falsehoods, i.e. pretends to be virtuous but (khaai) consumes (bikh-u) poison, i.e. harms him/her-self spiritually. 4.

 

ਪੰਡਿਤ ਦਹੀ ਵਿਲੋਈਐ ਭਾਈ ਵਿਚਹੁ ਨਿਕਲੈ ਤਥੁ ॥ ਜਲੁ ਮਥੀਐ ਜਲੁ ਦੇਖੀਐ ਭਾਈ ਇਹੁ ਜਗੁ ਏਹਾ ਵਥੁ ॥ ਗੁਰ ਬਿਨੁ ਭਰਮਿ ਵਿਗੂਚੀਐ ਭਾਈ ਘਟਿ ਘਟਿ ਦੇਉ ਅਲਖੁ ॥੫॥

Pandiṯ ḏahī vilo▫ī▫ai bẖā▫ī vicẖahu niklai ṯath.  Jal mathī▫ai jal ḏekẖī▫ai bẖā▫ī ih jag ehā vath.  Gur bin bẖaram vigūcẖī▫ai bẖā▫ī gẖat gẖat ḏe▫o alakẖ. ||5||

 

O (pandit) learned man, when we (viloeeai) churn (dahi) curd/yogurt (tath-u = essence) butter (niklai) comes (vichahu) from within it, i.e. those who contemplate Naam find the Master.

 But when (jal-u) water (matheeai) is churned we (deykheeai = see) get water; (ih-u) this (jag-u = world) world-play is (eha) the same (vath-u = thing) phenomenon– by performing rituals, people get the satisfaction of performing them, but do not find the Almighty.

(Bin-u) without the guru, we (vigucheeai) are frustrated by acting (bharam-i) in delusion; the Almighty is present (ghatt-i ghatt-i) in everyone but (alakh-u) unseen – we need the guru’s guidance to find IT within us. 5.

 

ਇਹੁ ਜਗੁ ਤਾਗੋ ਸੂਤ ਕੋ ਭਾਈ ਦਹ ਦਿਸ ਬਾਧੋ ਮਾਇ ॥ ਬਿਨੁ ਗੁਰ ਗਾਠਿ ਨ ਛੂਟਈ ਭਾਈ ਥਾਕੇ ਕਰਮ ਕਮਾਇ ॥ ਇਹੁ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਭਾਈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੬॥

Ih jag ṯāgo sūṯ ko bẖā▫ī ḏah ḏis bāḏẖo mā▫e.  Bin gur gāṯẖ na cẖẖūt▫ī bẖā▫ī thāke karam kamā▫e.  Ih jag bẖaram bẖulā▫i▫ā bẖā▫ī kahṇā kicẖẖū na jā▫e. ||6||

 

 (Ihu) this (jag-u) world is (baadho) tied (dah dis = ten directions) on all sides with (taago) a thread of (soot) cotton, i.e. of (maaey/maaia) temptations/pleasures of the world-play – like this weak thread pleasures of the world-play are transitory.

(Gaatth-i/gaantth-i) the knots of the thread cannot (choottai = freed) opened, i.e. release from temptations is not possible (bin-u) without the guru; people (thaakey) get tired, i.e. try but fail to attain this freedom by (kamaaey) performing (karam) rituals.

The creatures of (ihu) this (jag-u) world (bhulaaia) are led astray (bharam-i) by delusion; (kichoo na) nothing (jaaey) can be (kahna) said – wonder why people do this. 6.

 

ਗੁਰ ਮਿਲਿਐ ਭਉ ਮਨਿ ਵਸੈ ਭਾਈ ਭੈ ਮਰਣਾ ਸਚੁ ਲੇਖੁ ॥ ਮਜਨੁ ਦਾਨੁ ਚੰਗਿਆਈਆ ਭਾਈ ਦਰਗਹ ਨਾਮੁ ਵਿਸੇਖੁ ॥

Gur mili▫ai bẖa▫o man vasai bẖā▫ī bẖai marṇā sacẖ lekẖ.  Majan ḏān cẖang▫ā▫ī▫ā bẖā▫ī ḏargėh nām visekẖ.

 

(Miliai) by finding – and following – the guru (bhau = fear) respect for the Almighty (vasai) abides (man-i) in the mind; (marna = dying) killing ego and submitting to the Almighty is by (leykh-u = writing) good fortune which makes one (sach-u = truthful) acceptable (dargah) in Divine court.

One who practices (naam-u) Divine virtues and commands, receives (viseykh-u/vishesh) special status (dargah) in Divine court, for attainment of which people perform (majan-u) ceremonial bath, give (daan-u) charities and (changiaaeeaa) do good deeds.

 

 

Page 636

 

ਗੁਰੁ ਅੰਕਸੁ ਜਿਨਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭਾਈ ਮਨਿ ਵਸਿਆ ਚੂਕਾ ਭੇਖੁ ॥੭॥

Gur ankas jin nām driṛ▫ā▫i▫ā bẖā▫ī man vasi▫ā cẖūkā bẖekẖ. ||7||

 

Like the (ankas-u) the goad in the hand of the elephant driver controls the animal, (gur) the guru’s teachings control the mind and (drirraaia) create firm commitment for Naam; when this commitment (vasiaa = abides) is kept (man-i) in mind (bheykh-u = garb) pretention (chooka) ends.

 

ਇਹੁ ਤਨੁ ਹਾਟੁ ਸਰਾਫ ਕੋ ਭਾਈ ਵਖਰੁ ਨਾਮੁ ਅਪਾਰੁ ॥ ਇਹੁ ਵਖਰੁ ਵਾਪਾਰੀ ਸੋ ਦ੍ਰਿੜੈ ਭਾਈ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ
ਭਾਈ ਮੇਲਿ ਕਰੇ ਵਾਪਾਰੁ ॥੮॥੨॥

Ih ṯan hāt sarāf ko bẖā▫ī vakẖar nām apār.  Ih vakẖar vāpārī so ḏariṛai bẖā▫ī gur sabaḏ kare vīcẖār.  Ḏẖan vāpārī nānkā bẖā▫ī mel kare vāpār. ||8||2||

 

(Ih-u) this human (tan-u) body is (haatt-u) the shop (ko) of (saraaf) a jeweler in which (vakhar-u) the merchandise is the valuable Naam of (apaar-u) the Infinite, i.e. Naam is within us.

Only (so) that (vaapaari = dealer) person (drirrai) has firm commitment to (ih-u) this (vakhar-u) merchandise, i.e. only that person truly lives by Naam, who (karey veechaar-u) contemplates (sabad-i) on the teachings of (gur) the guru.

(Dhan-u) blessed is (vaapaari = dealer) the person who (karey vapaar-u = deals) leads life by (meyl-i) finding, and following the guru. 8. 2.

 

SGGS pp 631-634, Soratth M: 9, Shabads 1-12.

 

ਸੋਰਠਿ ਮਹਲਾ ੯   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 9    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the ninth Guru in Raga Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਰੇ ਮਨ ਰਾਮ ਸਿਉ ਕਰਿ ਪ੍ਰੀਤਿ ॥ ਸ੍ਰਵਨ ਗੋਬਿੰਦ ਗੁਨੁ ਸੁਨਉ ਅਰੁ ਗਾਉ ਰਸਨਾ ਗੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Re man rām si▫o kar parīṯ.  Sarvan gobinḏ gun sun▫o ar gā▫o rasnā gīṯ. ||1|| rahā▫o.

 

(Rey) o (man = mind) human mind, (kar-i = do) develop (preet-i) affection (sio) for (raam) the all-pervasive Almighty – and practice Divine virtues and commands.

With (sravan) the ears (sunau) listen to (gun-u) virtues of (gobind) the Master of universe, (ar-u) and with (rasna) the tongue (gaau) sing (geet-i) songs praising virtues of the Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰਿ ਸਾਧਸੰਗਤਿ ਸਿਮਰੁ ਮਾਧੋ ਹੋਹਿ ਪਤਿਤ ਪੁਨੀਤ ॥ ਕਾਲੁ ਬਿਆਲੁ ਜਿਉ ਪਰਿਓ ਡੋਲੈ ਮੁਖੁ ਪਸਾਰੇ ਮੀਤ ॥੧॥

Kar sāḏẖsangaṯ simar māḏẖo hohi paṯiṯ punīṯ.  Kāl bi▫āl ji▫o pari▫o dolai mukẖ pasāre mīṯ. ||1||

 

(Kar-i saadhsangat-i) keep company with the seekers, i.e. join the holy congregation and there (simar-u) remember – virtues and commands of – the Almighty, (madho) Master of the world-play; this way (patit) those fallen to vices (hoh-i) are (puneet) purified, i.e. freed of vices.

(Kaal-u) the messenger of death is ever on the lookout to grab – those who live in vices – (jio) like (biaal-u) a beast (pario ddolai) wandering in a jungle with (mukh-u) mouth (pasaario) open to devour, o (meet) friend. 1.

ਆਜੁ ਕਾਲਿ ਫੁਨਿ ਤੋਹਿ ਗ੍ਰਸਿ ਹੈ ਸਮਝਿ ਰਾਖਉ ਚੀਤਿ ॥ ਕਹੈ ਨਾਨਕੁ ਰਾਮੁ ਭਜਿ ਲੈ ਜਾਤੁ ਅਉਸਰੁ ਬੀਤ ॥੨॥੧॥

Āj kāl fun ṯohi garas hai samajẖ rākẖa▫o cẖīṯ.  Kahai Nānak rām bẖaj lai jāṯ a▫osar bīṯ. ||2||1||

 

It can (gras-i) grab (toh-i) you (aaj-u) to-day or (kaal-i) tomorrow – anytime; (samajh-i) understand and (raakhau) keep this (cheet-i) in mind.

(Kahai) says the ninth Nanak: (Bhaj-i lai) remember virtues and commands of (raam-u) the Almighty and practice them, before (ausar-u) the opportunity – provided by human birth – (jaat-u beet) passes, with death. 2. 1.

 

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Note: The soul yearns to unite with its source, the Creator, but does nothing to attain that objective, being caught in attachment to the world-play of relatives, wealth and so on. It therefore remains in cycles of births and deaths. The way to overcome this is to follow the guru and be part of Sadhsangat, the holy congregation where virtues of the Almighty Akal Purakh are recounted, and learnt to emulate, says the ninth Guru in this Shabad.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਨ ਕੀ ਮਨ ਹੀ ਮਾਹਿ ਰਹੀ ॥ ਨਾ ਹਰਿ ਭਜੇ ਨ ਤੀਰਥ ਸੇਵੇ ਚੋਟੀ ਕਾਲਿ ਗਹੀ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Man kī man hī māhi rahī.  Nā har bẖaje na ṯirath seve cẖotī kāl gahī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. The wish (ki) of (man) the mind – to attain union with the Creator – (rahee) remains (maah-i) in (man hi) the mind itself – without being fulfilled, when

one does not (bhajey) remember – and emulate virtues of – (har-i) the Almighty, nor (seyvey) serves/follows (teerath = pilgrimages) the seekers; the result is that (kaal-i) the messenger of death (gahee) catches hold of (chotti) the hair on the head to take away, i.e. death comes and the soul is taken away for rebirth – metaphorically. 1.

(Rahaau) dwell on this and contemplate.

 

ਦਾਰਾ ਮੀਤ ਪੂਤ ਰਥ ਸੰਪਤਿ ਧਨ ਪੂਰਨ ਸਭ ਮਹੀ ॥ ਅਵਰ ਸਗਲ ਮਿਥਿਆ ਏ ਜਾਨਉ ਭਜਨੁ ਰਾਮੁ ਕੋ ਸਹੀ ॥੧॥

Ḏārā mīṯ pūṯ rath sampaṯ ḏẖan pūran sabẖ mahī.  Avar sagal mithi▫ā e jān▫o bẖajan rām ko sahī. ||1||

 

(Daara) the spouse, (meet) friends, (poot = sons) children, (rath) chariots, (sampat-i) belongings, (dhan) money and land property equal to (pooran) the whole (mahee) earth, (sabh) all, which you love;

You should (jaanau = know) realize that (sagal) all (aey) these (avar) others things are (mithiaa = false/impermanent) transitory, only in life – and do not go with the soul on death. Practice of (bhajan-u) praising and emulating virtues (ko) of the (raam-u) the Almighty is (sahee = right) lasting – it helps one in life and goes with the soul to help in the hereafter when account of deeds is taken. 1.

 

ਫਿਰਤ ਫਿਰਤ ਬਹੁਤੇ ਜੁਗ ਹਾਰਿਓ ਮਾਨਸ ਦੇਹ ਲਹੀ ॥ ਨਾਨਕ ਕਹਤ ਮਿਲਨ ਕੀ ਬਰੀਆ ਸਿਮਰਤ ਕਹਾ ਨਹੀ ॥੨॥੨॥

Firaṯ firaṯ bahuṯe jug hāri▫o mānas ḏeh lahī.  Nānak kahaṯ milan kī barī▫ā simraṯ kahā nahī. ||2||2||

 

The soul (haario = loses) wastes (bahutey) numerous (jug = ages) births (phirat phirat) wandering in numerous life-forms, and then (lahee) gets (maanas) human (deyh = body) birth;

(Kahat) says ninth Nanak: This is (bareeaa = turn) the opportunity for (milan = meeting) union with the Creator; (kaaa) why don’t you remember and emulate Divine virtues – to be acceptable for union with the Master? 2. 2.

 

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਨ ਰੇ ਕਉਨੁ ਕੁਮਤਿ ਤੈ ਲੀਨੀ ॥ ਪਰ ਦਾਰਾ ਨਿੰਦਿਆ ਰਸ ਰਚਿਓ ਰਾਮ ਭਗਤਿ ਨਹਿ ਕੀਨੀ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Man re ka▫un kumaṯ ṯai līnī.  Par ḏārā ninḏi▫ā ras racẖi▫o rām bẖagaṯ nėh kīnī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. (Rey) o (man = mind) humans, (kaun-u) what (kumat-i) evil counsel have (tai) you (leenee) taken – who has taught you this?

You are (rachio) involved in taking (ras) pleasure with (par) others’ (daara) women and (nindia) slander, and do not (keenee = done) practice (bahgat-i = devotion) living by Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੁਕਤਿ ਪੰਥੁ ਜਾਨਿਓ ਤੈ ਨਾਹਨਿ ਧਨ ਜੋਰਨ ਕਉ ਧਾਇਆ ॥

Mukaṯ panth jāni▫o ṯai nāhan ḏẖan joran ka▫o ḏẖā▫i▫ā.

 

(Tai) you do (naahin) not care to (jaania) know (panth-u) the path of (mukat-i) emancipation from births and deaths, but (dhaaia) run (kau) for (joran/jorran) amassing (dhan) money.

 

Page 632

 

ਅੰਤਿ ਸੰਗ ਕਾਹੂ ਨਹੀ ਦੀਨਾ ਬਿਰਥਾ ਆਪੁ ਬੰਧਾਇਆ ॥੧॥

Anṯ sang kāhū nahī ḏīnā birthā āp banḏẖā▫i▫ā. ||1||

 

But these never (sang = company, deena = given) accompany (kaahoo) any one (ant-i = at the end) on death; people (birtha) unnecessarily have (aap-u) the self (bandhaaia) bound, i.e. get attached to these. 1.

 

ਨਾ ਹਰਿ ਭਜਿਓ ਨ ਗੁਰ ਜਨੁ ਸੇਵਿਓ ਨਹ ਉਪਜਿਓ ਕਛੁ ਗਿਆਨਾ ॥ ਘਟ ਹੀ ਮਾਹਿ ਨਿਰੰਜਨੁ ਤੇਰੈ ਤੈ ਖੋਜਤ ਉਦਿਆਨਾ ॥੨॥

Nā har bẖaji▫o na gur jan sevi▫o nah upji▫o kacẖẖ gi▫ānā.  Gẖat hī māhi niranjan ṯerai ṯai kẖojaṯ uḏi▫ānā. ||2||

 

You neither (bhajio) remember the virtues of (har-i) the Almighty nor (seyvio = served) follow the teachings of (gur jan-u) the true guru; and (nah) do not (upjio) develop/learn (kachh-u) any (giaana) awareness of Divine virtues and commands from the guru – to act as guide for life.

The result is that although (niranjan-u) the pristine Almighty is present (maah-i) in (teyrai) your (ghatt) body/mind (hi) itself, but (tai) you (khojat) search (udiaana) in jungles. 2.

 

ਬਹੁਤੁ ਜਨਮ ਭਰਮਤ ਤੈ ਹਾਰਿਓ ਅਸਥਿਰ ਮਤਿ ਨਹੀ ਪਾਈ ॥ ਮਾਨਸ ਦੇਹ ਪਾਇ ਪਦ ਹਰਿ ਭਜੁ ਨਾਨਕ ਬਾਤ ਬਤਾਈ ॥੩॥੩॥

Bahuṯ janam bẖarmaṯ ṯai hāri▫o asthir maṯ nahī pā▫ī.  Mānas ḏeh pā▫e paḏ har bẖaj Nānak bāṯ baṯā▫ī. ||3||3||

 

This way (tai) you (haario = lost) wasted (bahut-u) numerous (janam) births (bharmat) wandering, but did not (paaee) obtain (mat-i) counsel/thoughts – with which you could be (asthir) stable – unite with the Master.

Now that you (paaey) have (pad = status) the sublime (maanas) human (deyh = body) birth, (bhaj-u) remember virtues of (har-i) the Almighty, the ninth Nanak (bataaee) tells you this (baat) thing – for your good. 3. 3.

 

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Note: The Shabad below refers to some Puraanic stories, as metaphor, for motivation to acknowledge Almighty. The first verse below refers to a prostitute named Ganka. A holy man came to her, gave her a talking parrot and asked her to teach it say ‘Raam’ meaning the all-pervasive Almighty. She did that, was herself motivated to remember the virtues of the Almighty, and was saved from life of vices.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਨ ਰੇ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਬਿਚਾਰੋ ॥ ਜਿਹ ਸਿਮਰਤ ਗਨਕਾ ਸੀ ਉਧਰੀ ਤਾ ਕੋ ਜਸੁ ਉਰ ਧਾਰੋ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Man re parabẖ kī saran bicẖāro.  Jih simraṯ gankā sī uḏẖrī ṯā ko jas ur ḏẖāro. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. (Rey) o (man = mind) human being, (bichaaro) think of placing yourself (saran-i = sanctuary) under care and obedience of (prabh) the Almighty,

(simrat) by remembering (jih) whom, (Gankaa – a prostitute) the wrong-doer Gankaa (see) was (udhree = taken out) saved; (dhaaro) keep (ta ko) IT’s (jas-u = praise) virtues (ur-i) in mind.

(Rahaau) dwell on this and contemplate.

 

Note: The next verse refers to the story of the child Dhru, whose mother, although wife of a king, was not given the respect and Dhru himself was not allowed to receive due consideration as a prince because of his stepmother. His mother told him it was because she had not kept the Almighty in mind in her conduct. The child engaged in meditation under guidance of the sage Naarad/Narada. He not only attained a high spiritual state but was also later given the kingdom.

 

ਅਟਲ ਭਇਓ ਧ੍ਰੂਅ ਜਾ ਕੈ ਸਿਮਰਨਿ ਅਰੁ ਨਿਰਭੈ ਪਦੁ ਪਾਇਆ ॥ ਦੁਖ ਹਰਤਾ ਇਹ ਬਿਧਿ ਕੋ ਸੁਆਮੀ ਤੈ ਕਾਹੇ ਬਿਸਰਾਇਆ ॥੧॥

Atal bẖa▫i▫o ḏẖarū▫a jā kai simran ar nirbẖai paḏ pā▫i▫ā.  Ḏukẖ harṯā ih biḏẖ ko su▫āmī ṯai kāhe bisrā▫i▫ā. ||1||

 

The Almighty, by (ja kai) whose (simran-i) remembrance Dhru (bhaio) became (attal = inevitable) unstoppable – from getting his rights -, and (paaia) attained (padd-u) the status of (nirbhai) fearlessness – kept away from vices and had no anxiety of retribution.

The Almighty (harta) banishes (dukh) suffering; (kaahey) why have (tai) you (bisraaiaa) forgotten – to live by commands of – (ih bidh-i = of this type) such (suuami) a Master, o human being? 1.

 

Note: The next verse refers to the story in which a panther caught the leg of an elephant who could not escape. It then invoked the Almighty and was released.

 

ਜਬ ਹੀ ਸਰਨਿ ਗਹੀ ਕਿਰਪਾ ਨਿਧਿ ਗਜ ਗਰਾਹ ਤੇ ਛੂਟਾ ॥ ਮਹਮਾ ਨਾਮ ਕਹਾ ਲਉ ਬਰਨਉ ਰਾਮ ਕਹਤ ਬੰਧਨ ਤਿਹ ਤੂਟਾ ॥੨॥

Jab hī saran gahī kirpā niḏẖ gaj garāh ṯe cẖẖūtā.  Mahmā nām kahā la▫o barna▫o rām kahaṯ banḏẖan ṯih ṯūtā. ||2||

 

(Jab hi) as soon as it (gahee= held) invoked (saran-i = sanctuary) protection of (kirpa = mercy, nidh-i = treasure of) the merciful Almighty, (gaj) the elephant (chhootta) was released (tey) from (graah) the panther.

(Tih = that) it (tootta = broke) was released (tey) from (bandhan) captivity (kahat = saying) by invoking (raam) the Master; (kahaa) how (lau = far) much can I (barnau) describe (mahma = praise) the efficacy of invoking (naam) the Almighty? 2.

 

Note: The next verse refers to a Brahmin named Ajaamal who had forgotten what he taught others and lived with a prostitute. On the advice of a holy person, he named his son Naaraain – a name for the Almighty. He often said Naarain – meaning God – and was saved in the end.

 

ਅਜਾਮਲੁ ਪਾਪੀ ਜਗੁ ਜਾਨੇ ਨਿਮਖ ਮਾਹਿ ਨਿਸਤਾਰਾ ॥ ਨਾਨਕ ਕਹਤ ਚੇਤ ਚਿੰਤਾਮਨਿ ਤੈ ਭੀ ਉਤਰਹਿ ਪਾਰਾ ॥੩॥੪॥

Ajāmal pāpī jag jāne nimakẖ māhi nisṯārā.  Nānak kahaṯ cẖeṯ cẖinṯāman ṯai bẖī uṯrėh pārā. ||3||4||

 

(Jag-u = world) everyone (jaaney) knew Ajaamal as (paapee) a sinner, but he (nistaara) was saved (maah-i) in (nimakh) a moment – by calling out Naaraain.

(Kahat) says ninth Nanak: (Cheyt) remain conscious (chintaaman-i = the gem that fulfils what one thinks of) the Almighty so that (tai) you (bhi) also (utrai) land (paara) on the far bank, get through the Mokh Duaar meaning the gate to salvation, i.e. overcome temptations, and attain union with the Creator. 3. 4.

 

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਪ੍ਰਾਨੀ ਕਉਨੁ ਉਪਾਉ ਕਰੈ ॥ ਜਾ ਤੇ ਭਗਤਿ ਰਾਮ ਕੀ ਪਾਵੈ ਜਮ ਕੋ ਤ੍ਰਾਸੁ ਹਰੈ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Parānī ka▫un upā▫o karai.  Jā ṯe bẖagaṯ rām kī pāvai jam ko ṯarās harai. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. Questions: (Kaun-u) what (upaau) measure should (praani) the mortal (karai = do) adopt, (ja tey) by which s/he (paavai = obtains) develops (bhagat-i) devotion – living by virtues and commands – (ki) of (raam) the Almighty, and thus (harai) keeps away (traas-u) the fear of – being taken by – (jam) the messenger of death. 1

(Rahaau) dwell on this and contemplate.

 

ਕਉਨੁ ਕਰਮ ਬਿਦਿਆ ਕਹੁ ਕੈਸੀ ਧਰਮੁ ਕਉਨੁ ਫੁਨਿ ਕਰਈ ॥ ਕਉਨੁ ਨਾਮੁ ਗੁਰ ਜਾ ਕੈ ਸਿਮਰੈ ਭਵ ਸਾਗਰ ਕਉ ਤਰਈ  ॥੧॥

Ka▫un karam biḏi▫ā kaho kaisī ḏẖaram ka▫un fun kar▫ī.  Ka▫un nām gur jā kai simrai bẖav sāgar ka▫o ṯar▫ī. ||1||

 

Please (kahu = say) tell me, (kaun-u) what (karam) deeds should one do, acquire (kaisee) what type of (bidiaa) knowledge and (phun-i = then) also what (dharam-u) religious practice should one (karaee) perform?

What (naam-u) name of (gur) the great Almighty should one (simrai) recite (ja kai) by which one (taraee = swims) gets across (bhav saagar) the world-ocean – to unite with the Creator? 1.

 

ਕਲ ਮੈ ਏਕੁ ਨਾਮੁ ਕਿਰਪਾ ਨਿਧਿ ਜਾਹਿ ਜਪੈ ਗਤਿ ਪਾਵੈ ॥ ਅਉਰ ਧਰਮ ਤਾ ਕੈ ਸਮ ਨਾਹਨਿ ਇਹ ਬਿਧਿ ਬੇਦੁ ਬਤਾਵੈ ॥੨॥

Kal mai ek nām kirpā niḏẖ jāhi japai gaṯ pāvai.  A▫or ḏẖaram ṯā kai sam nāhan ih biḏẖ beḏ baṯāvai. ||2||

 

Answer: (Mai) in (kal) the age of conflicts, it is (naam-u) virtues of (eyk-u) the One (kripa nidhi = treasure of mercy) merciful Almighty, by remembering and emulating (jaah-i) which, one (paavai) obtains (gat-i) emancipation – from the world-play.

(Aur) other (dharam) religious practices are (naahin) not (sam) equal (ta kai) to that; this is (bidh-i = method) how (beyd-u = Veda) the scriptures (bataavai) tell us. 2.

 

ਸੁਖੁ ਦੁਖੁ ਰਹਤ ਸਦਾ ਨਿਰਲੇਪੀ ਜਾ ਕਉ ਕਹਤ ਗੁਸਾਈ ॥ ਸੋ ਤੁਮ ਹੀ ਮਹਿ ਬਸੈ ਨਿਰੰਤਰਿ ਨਾਨਕ ਦਰਪਨਿ ਨਿਆਈ ॥੩॥੫॥

Sukẖ ḏukẖ rahaṯ saḏā nirlepī jā ka▫o kahaṯ gusā▫ī.  So ṯum hī mėh basai niranṯar Nānak ḏarpan ni▫ā▫ī. ||3||5||

 

The One (ja kau) whom we (kahat) call (gusaaee) the Master of the universe, (rahat) remains (nirleypee) untouched by (sukh-u) comfort and (dukh-u = grief) adversity.

(So) that Master (nirantar-i) continuously (basai) abides (mah-i) in (tum hi) yourself (niaaee) like the image (darpan-i) in the mirror – the way the image is seen when the mirror is clean, similarly one sees the Master within wen vices are shed by the mind. 3. 5.

 

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਾਈ ਮੈ ਕਿਹਿ ਬਿਧਿ ਲਖਉ ਗੁਸਾਈ ॥ ਮਹਾ ਮੋਹ ਅਗਿਆਨਿ ਤਿਮਰਿ ਮੋ ਮਨੁ ਰਹਿਓ ਉਰਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Mā▫ī mai kihi biḏẖ lakẖa▫o gusā▫ī.  Mahā moh agi▫ān ṯimar mo man rahi▫o urjẖā▫ī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. O (maaee) mother, please teach me: By (kih-i) what (bidh-i) method may (mai) I (lakhau) see (gusaai = Master of universe) the Almighty?

(Man-u) the mind (rahio) remains (urjhaaee) engrossed in (maha) strong (moh) attachment to the world-play (timar-i = darkness) blinding it (agiaan-i = ignorance) to be oblivious of the Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਗਲ ਜਨਮ ਭਰਮ ਹੀ ਭਰਮ ਖੋਇਓ ਨਹ ਅਸਥਿਰੁ ਮਤਿ ਪਾਈ ॥ ਬਿਖਿਆਸਕਤ ਰਹਿਓ ਨਿਸ ਬਾਸੁਰ ਨਹ ਛੂਟੀ ਅਧਮਾਈ ॥੧॥

Sagal janam bẖaram hī bẖaram kẖo▫i▫o nah asthir maṯ pā▫ī.  Bikẖi▫āskaṯ rahi▫o nis bāsur nah cẖẖūtī aḏẖmā▫ī. ||1||

 

I have (khoio = lost) wasted (sagal) all the past (janam) births (bharam hi bharam) only wandering and have not (paaee) got (mat-i) the understanding of how to be (asthit-u) stable, i.e. avoid repeated births.

I have (rahio) been (bikhiaa-sakat) in the grip of vices (nis) night and (baasur) day and (adhmaaee) the lowly/animal instincts have not (chhoottee) left me. 1.

 

ਸਾਧਸੰਗੁ ਕਬਹੂ ਨਹੀ ਕੀਨਾ ਨਹ ਕੀਰਤਿ ਪ੍ਰਭ ਗਾਈ ॥ ਜਨ ਨਾਨਕ ਮੈ ਨਾਹਿ ਕੋਊ ਗੁਨੁ ਰਾਖਿ ਲੇਹੁ ਸਰਨਾਈ ॥੨॥੬॥

Sāḏẖsang kabhū nahī kīnā nah kīraṯ parabẖ gā▫ī.  Jan Nānak mai nāhi ko▫ū gun rākẖ leho sarnā▫ī. ||2||6||

 

I have (kabahoo nahi) never (keena) kept (saadh-sang-u) company of the seekers, i.e. joined the holy congregation, and (nah) not (gaaee = sung) remembered and emulated (keerat-i = praise) virtues of (prabh) the Master.

Says (jan) the humble ninth Nanak: (Mai) I (naah-i) do not have (ko-oo) any (gun-u) virtue but have sought Your (sarnaaee) care; please (raakh-i lehu) protect me from the lower instincts and unite with You. 2. 6.

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਾਈ ਮਨੁ ਮੇਰੋ ਬਸਿ ਨਾਹਿ ॥ ਨਿਸ ਬਾਸੁਰ ਬਿਖਿਅਨ ਕਉ ਧਾਵਤ ਕਿਹਿ ਬਿਧਿ ਰੋਕਉ ਤਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Mā▫ī man mero bas nāhi.  Nis bāsur bikẖi▫an ka▫o ḏẖāvaṯ kihi biḏẖ roka▫o ṯāhi. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. O my (maai) mother, (man-u) the mind is (naah-i) not (bas-i) under (meyro) my control.

It (dhaavat) runs (kau) towards (bikhian) vices; (kih-i) by what (bidh-i) method do I (rokau) stop (taah-i) it? 1.

(Rahaau) dwell on this and contemplate.

 

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਕੇ ਮਤ ਸੁਨਿ ਨਿਮਖ ਨ ਹੀਏ ਬਸਾਵੈ ॥ ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਸਿਉ ਰਚਿਓ ਬਿਰਥਾ ਜਨਮੁ ਸਿਰਾਵੈ ॥੧॥

Beḏ purān simriṯ ke maṯ sun nimakẖ na hī▫e basāvai.  Par ḏẖan par ḏārā si▫o racẖi▫o birthā janam sirāvai. ||1||

 

It (sun-i) listens to (beyd) the Vedas, Puraanas and Smritis, i.e. the scriptures, but does not (basaavai = cause to abide) keep even (nimakh) a bit of their (mat = counsel) teachings (heeay) in mind.

It is (rachio) engrossed, i.e. covets, (par) others’ (dhan) wealth and (daara) women; and (siraavai) is passing (janam-u) the human birth (birtha) in vain – does not make use of the opportunity to remember and be entitled to union with, the Creator. 1.

 

ਮਦਿ ਮਾਇਆ ਕੈ ਭਇਓ ਬਾਵਰੋ ਸੂਝਤ ਨਹ ਕਛੁ ਗਿਆਨਾ ॥ ਘਟ ਹੀ  ਭੀਤਰਿ ਬਸਤ ਨਿਰੰਜਨੁ ਤਾ ਕੋ ਮਰਮੁ ਨ ਜਾਨਾ ॥੨॥

Maḏ mā▫i▫ā kai bẖa▫i▫o bāvro sūjẖaṯ nah kacẖẖ gi▫ānā.  Gẖat hī bẖīṯar basaṯ niranjan ṯā ko maram na jānā. ||2||

 

It (bhaio) is (baavro) mad with (mad-i) the intoxicant of – attachment to – (maaia) the world-play, and (soojhat) thinks (nah kachh-u) nothing about (giaana = knowledge) Divine virtues and commands – which are the guide for life.  

(Niranjan-u) the Immaculate Master (basat) dwells (bheetar-i) in (ghatt) the body/mind (hi) itself, but it does not care to (jaana) know (ta ko) IT’s (maram-u) mystery, i.e. ITs virtues and commands. 2. 

 

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ਜਬ ਹੀ ਸਰਨਿ ਸਾਧ ਕੀ ਆਇਓ ਦੁਰਮਤਿ ਸਗਲ ਬਿਨਾਸੀ ॥ ਤਬ ਨਾਨਕ ਚੇਤਿਓ ਚਿੰਤਾਮਨਿ ਕਾਟੀ ਜਮ ਕੀ ਫਾਸੀ ॥੩॥੭॥

Jab hī saran sāḏẖ kī ā▫i▫o ḏurmaṯ sagal bināsī.  Ŧab Nānak cẖeṯi▫o cẖinṯāman kātī jam kī fāsī. ||3||7||

 

(Jab hi) as soon as one (aaio) comes (saran-i) under the care of (saadh) the guru, (durmat-i) evil thinking (binaasee) is dispelled. So one should try to find the guru and follow him.

(Tab) then one (cheytio) remembers – virtues and commands of –  (chintaman-i = wish fulfilling) the Almighty; with this and (phaasee) noose of (jam) the messenger of death is (kaattee) cut, i.e. one gives up vices due which the soul is grabbed by the Jam. 3. 7.

 

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਰੇ ਨਰ ਇਹ ਸਾਚੀ ਜੀਅ ਧਾਰਿ ॥ ਸਗਲ ਜਗਤੁ ਹੈ ਜੈਸੇ ਸੁਪਨਾ ਬਿਨਸਤ ਲਗਤ ਨ ਬਾਰ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Re nar ih sācẖī jī▫a ḏẖār.  Sagal jagaṯ hai jaise supnā binsaṯ lagaṯ na bār. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. (Rey) o (nar = man) humans (dhaar-i) keep (ih) this (saachee = ever true) firmly in (jeea) the mind; (sagal) the whole (jagat-u = world) world-play, i.e. life, is (jaisey) like (supna) a dream; it (lagat) takes no (baar) time for it (binsat) to perish 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਰੂ ਭੀਤਿ ਬਨਾਈ ਰਚਿ ਪਚਿ ਰਹਤ ਨਹੀ ਦਿਨ ਚਾਰਿ ॥ ਤੈਸੇ ਹੀ ਇਹ ਸੁਖ ਮਾਇਆ ਕੇ ਉਰਝਿਓ ਕਹਾ ਗਵਾਰ ॥੧॥

Bārū bẖīṯ banā▫ī racẖ pacẖ rahaṯ nahī ḏin cẖār.  Ŧaise hī ih sukẖ mā▫i▫ā ke urjẖi▫o kahā gavār. ||1||

 

(Bheet-i) a wall (banaaee) made of (baaru) sand may (rach-i) be raised and (pach-i) plastered but it cannot (rahat) last for even (chhar-i = four) a few (din) days.

(Taisey) similar (hi) also are (sukh) the comforts/pleasures (key) of (maaia) the world-play; (kahaa) why are you (urjhio) entangled with them, o (gavaar) silly person – they are transitory; only living by Divine virtues comes in handy in the hereafter. 1.

 

ਅਜਹੂ ਸਮਝਿ ਕਛੁ ਬਿਗਰਿਓ ਨਾਹਿਨਿ ਭਜਿ ਲੇ ਨਾਮੁ ਮੁਰਾਰਿ ॥ ਕਹੁ ਨਾਨਕ ਨਿਜ ਮਤੁ ਸਾਧਨ ਕਉ ਭਾਖਿਓ ਤੋਹਿ ਪੁਕਾਰਿ ॥੨॥੮॥

Ajhū samajẖ kacẖẖ bigri▫o nāhin bẖaj le nām murār.  Kaho Nānak nij maṯ sāḏẖan ka▫o bẖākẖi▫o ṯohi pukār. ||2||8||

 

You are still in human birth, so; (kachh-u naahin) nothing has irreparably (bigrio) gone wrong; (bhaj-i ley) remember and emulate (naam-u) commands of (muraar-i = killer of demon Mur) the Almighty destroyer of evil.

(Kahu) says the ninth Nanak: I have (pukaar-i) called out and (bhaakhio) said this for (saadhan) correcting (nij = own) your (mat-u) thinking. 2.  8.

 

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Note: In this Shabad, the ninth Guru states the truth of life that people maintain relationships as long as they benefit from them. The relationships certainly end with death. People even use unfair means to earn for the family. However, none helps when one has to account for the deeds and face Divine justice. The only thing that can help is obedience to God but we forget Divine commands. We need to pay attention to Divine commands as told to the soul by the Creator and are present in everyone’s conscience. Gurbani helps to obtain awareness of that.

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਇਹ ਜਗਿ ਮੀਤੁ ਨ ਦੇਖਿਓ ਕੋਈ ॥ ਸਗਲ ਜਗਤੁ ਅਪਨੈ ਸੁਖਿ ਲਾਗਿਓ ਦੁਖ ਮੈ ਸੰਗਿ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Ih jag mīṯ na ḏekẖi▫o ko▫ī.  Sagal jagaṯ apnai sukẖ lāgi▫o ḏukẖ mai sang na ho▫ī. ||1|| rahā▫o.

Composition of the ninth Guru in Raga Soratth. I (deykhio) have seen (na koee = not any) no sincere (meet-u) friend (ih jag-i) in this world – who helps in hour of need; (sagal) all (jagat-u = world) persons are (laagio) interested – in friendship for (apnai) their own (sukh-i = comfort) benefits; none (sang-i hoee) keeps company in (dukh = distress) in difficulties. 1.

(Rahaau) dwell on this and contemplate. 

 

ਦਾਰਾ ਮੀਤ ਪੂਤ ਸਨਬੰਧੀ ਸਗਰੇ ਧਨ ਸਿਉ ਲਾਗੇ ॥ ਜਬ ਹੀ ਨਿਰਧਨ ਦੇਖਿਓ ਨਰ ਕਉ ਸੰਗੁ ਛਾਡਿ ਸਭ ਭਾਗੇ ॥੧॥

Ḏārā mīṯ pūṯ sanbanḏẖī sagre ḏẖan si▫o lāge.  Jab hī nirḏẖan ḏekẖi▫o nar ka▫o sang cẖẖād sabẖ bẖāge. ||1||

 

(Daara) the spouse, (meet) friends, (poot = sons) children and (sambandhi) relatives are (sagrey) all (laagey = attached) interested (sio) in (dhan) money – resources/facilities/comforts.

(Jab hee) as soon as they (deykhio = see) find (nar) the person (nirdhan) without money, they (sabh) all (chhaadd-i) forsake his/her (sang-u) company and (bhaagey = run) leave. 1.

Message: All relations last as long as one is alive and looks after them, even using unfair means. On death, when the soul is hauled up for wrong-doings in life, no one comes to help because they are not there then.

 

ਕਹਂਉ ਕਹਾ ਯਿਆ ਮਨ ਬਉਰੇ ਕਉ ਇਨ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ ਦੀਨਾ ਨਾਥ ਸਕਲ ਭੈ ਭੰਜਨ ਜਸੁ ਤਾ ਕੋ ਬਿਸਰਾਇਓ ॥੨॥
Kahūʼn kahā yi▫ā man ba▫ure ka▫o in si▫o nehu lagā▫i▫o.  Ḏīnā nāth sakal bẖai bẖanjan jas ṯā ko bisrā▫i▫o. ||2||

 

(Kahaa) what should I (kah’nau) tell (yiaa) this (baurey) crazy (man) mind; it is (lagaaio) attached in (neyhu) affection (sio) with (in) these relations.

The Almighty is (naath) the Master/protector of (deen) the hapless and (bhanjan) destroys (sakal/sagal) all (bhai) fears; but the mind has (bisraaio) forgotten to (jas-u) praise – acknowledge and obey – (ta ko) that Master who can help here and in the hereafter. 2.

 

Note: There is a saying that even if the tail of a dog is kept in a straight tube for twelve years, it still stays curved and does not straighten. This is used as metaphor in the verse below.

 

ਸੁਆਨ ਪੂਛ ਜਿਉ ਭਇਓ ਨ ਸੂਧਉ ਬਹੁਤੁ ਜਤਨੁ ਮੈ ਕੀਨਉ ॥ ਨਾਨਕ ਲਾਜ ਬਿਰਦ ਕੀ ਰਾਖਹੁ ਨਾਮੁ ਤੁਹਾਰਉ ਲੀਨਉ ॥੩॥੯॥

Su▫ān pūcẖẖ ji▫o bẖa▫i▫o na sūḏẖa▫o bahuṯ jaṯan mai kīn▫o.  Nānak lāj biraḏ kī rākẖo nām ṯuhāra▫o līn▫o. ||3||9||

 

(Mai) I have (keenau) made (bahut-u) numerous (jatan) efforts but this mind does not transform, like (poochh) the tail of (suaan) a dog (bhai0) does not (soodhau) get straightened.

Says ninth Nanak: O Almighty, I have (leeno) taken (tuhaaro) Your (naam-u) Name, i.e. I am known as your devotee; please (raakhah-u) preserve (laaj = honour) the reputation of Your (birad) tradition – as saviour of the devotees, and save me. 3. 9.

 

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ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਮਨ ਰੇ ਗਹਿਓ ਨ ਗੁਰ ਉਪਦੇਸੁ ॥ ਕਹਾ ਭਇਓ ਜਉ ਮੂਡੁ ਮੁਡਾਇਓ ਭਗਵਉ ਕੀਨੋ ਭੇਸੁ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Man re gahi▫o na gur upḏes.  Kahā bẖa▫i▫o ja▫o mūd muḏā▫i▫o bẖagva▫o kīno bẖes. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soratth. (Rey) o (man = mind) humans, you do not (gahio = hold) keep in mind the guru’s (updeys-u) instructions – to live by Divine virtues and commands.

(Kahaa bhaio) so what, i.e. it is no use, (jau) if you have (moodd) the head (muddaaio) shaven and (keeno) adopted (bhagvau) ochre (bheys-u) garments. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਚ ਛਾਡਿ ਕੈ ਝੂਠਹ ਲਾਗਿਓ ਜਨਮੁ ਅਕਾਰਥੁ ਖੋਇਓ ॥ ਕਰਿ ਪਰਪੰਚ ਉਦਰ ਨਿਜ ਪੋਖਿਓ ਪਸੁ ਕੀ ਨਿਆਈ ਸੋਇਓ ॥੧॥

Sācẖ cẖẖād kai jẖūṯẖah lāgi▫o janam akārath kẖo▫i▫o.  Kar parpancẖ uḏar nij pokẖi▫o pas kī ni▫ā▫ī so▫i▫o. ||1||

 

You (chhaadd-i kai) have forsaken the path of (saach) truth – leading to the Almighty – to (laagio) engage (jhootthah) in falsehoods, i.e. pretentions, and are (khoio) wasting (janam-u) human birth (akaarath-u) in vain.

You (pokhio) fill (udar) the belly, i.e. gather money, (kar-i) by practicing (parpanch) deceit, and (soio) sleep (niaaee) like (pas-u) the animals – and do not use the Almighty-given human intellect. 1.

 

ਰਾਮ ਭਜਨ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਮਾਇਆ ਹਾਥਿ ਬਿਕਾਨਾ ॥ ਉਰਝਿ ਰਹਿਓ ਬਿਖਿਅਨ ਸੰਗਿ ਬਉਰਾ ਨਾਮੁ ਰਤਨੁ ਬਿਸਰਾਨਾ ॥੨॥

Rām bẖajan kī gaṯ nahī jānī mā▫i▫ā hāth bikānā.  Urajẖ rahi▫o bikẖi▫an sang ba▫urā nām raṯan bisrānā. ||2||

 

You have not cared (jaanee) to know (gat-i) the state attained with (bhajan) remembrance of virtues of (raam) the all-pervasive Master, and are being (bikaana) sold (haath-i) in the hands of, i.e. are fascinated by, pleasures of (maaia) the world-play.

Like (baura) a mad person you (rahio) remain (urjh-i) entangled (sang-i) with (bikhian) vices and (bisraana = forgotten) are oblivious of (ratan-u = jewel) the valuable (naam-u) Divine virtues and commands within – which can help here and in the hereafter. 2.

 

ਰਹਿਓ ਅਚੇਤੁ ਨ ਚੇਤਿਓ ਗੋਬਿੰਦ ਬਿਰਥਾ ਅਉਧ ਸਿਰਾਨੀ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਬਿਰਦੁ ਪਛਾਨਉ ਭੂਲੇ ਸਦਾ ਪਰਾਨੀ ॥੩॥੧੦॥

Rahi▫o acẖeṯ na cẖeṯi▫o gobinḏ birthā a▫oḏẖ sirānī.  Kaho Nānak har biraḏ pacẖẖāna▫o bẖūle saḏā parānī. ||3||10||

 

 You (rahio) remain (acheytu = not conscious) indifferent not (cheytio) remaining conscious of virtues and commands of (gobind = master of universe) the Almighty; your (audh) life is (siraanee) passing (birtha) in vain – i.e. you are not making use of human birth to try and attain union with the creator.

(Kahu) says the ninth Nanak: O (har-i) Almighty, (praanee) the mortals (sadaa) ever (bhooley) go astray; please (pachhaanau = recognize) maintain your (birad-u) tradition of benevolence and save the mortals from vices and unite them with You. 3. 10.

 

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Note: in the Shabad below, the ninth Guru describes the signs of a person who overcomes influences of the world-play and lives emancipated.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Jo nar ḏukẖ mai ḏukẖ nahī mānai.  Sukẖ sanehu ar bẖai nahī jā kai kancẖan mātī mānai. ||1|| rahā▫o.

                            

Composition of the ninth Guru in Raag Soratth. A person (jo) who does not (maanai = consider) feel (dukh-u) pain when (mai) in (dukh) distress/suffering, i.e. is not depressed in adversity;

Who does not have (sneyh-u) love for (sukh) comfort, (ar-u) and (ja kai) in whose mind there is no (bhai) fear; (maanai) considers (kanchan = gold) wealth as (maattee) dust – that person lives emancipated. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥

Nah ninḏi▫ā nah usṯaṯ jā kai lobẖ moh abẖimānā.  Harakẖ sog ṯe rahai ni▫āra▫o nāhi mān apmānā. ||1||

 

One (ja kai) who neither indulges in (nindiaa) slander nor (ustat-i = praise) sycophancy of others; is devoid of (lobh-u) greed, (moh-u) attachment to the world—play and (abhimaana) pride/arrogance.

(Rahai) remains (niaarau = different) untouched by (harakh) joy and (sog) sorrow and does not care for (maan) respect or (apmaana) disrespect. 1.

 

ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥

Āsā mansā sagal ṯi▫āgai jag ṯe rahai nirāsā.  Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. ||2||

 

S/he (tiaagai) gives up (aasa) expectations from others and (mansa) desires; (rahai) remains (niraasa) without expectations from (jag) other creatures.

S/he is one (jih) whom (kaam-u) lust and (krodh) anger (naahon) do not (parsai) touch; (tih) that person’s (ghaatt-i) mind is (nivaasa) the abode of (brahm-u) the Creator, i.e. finds the Almighty within. 2.

 

ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥

Gur kirpā jih nar ka▫o kīnī ṯih ih jugaṯ pacẖẖānī.  Nānak līn bẖa▫i▫o gobinḏ si▫o ji▫o pānī sang pānī. ||3||11||

                                                                                                                                             

(Nar = man) the person on whom (gur) the guru (kirpa keeni) is kind – to teach – (tih) s/he (pachhaani = recognizes) follows (ih) this (jugat-i = method) way of life.

And remains (leen) absorbed (sio = with) in (gobind) the Master of the universe, (jio) the way (paani) water merges (sang-i) with water, i.e. s/he becomes like the Almighty, says the ninth Nanak. 3. 11.

 

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Note: In the Shabad below, the ninth Guru reminds us mortals that all relationships in the world are motivated by self-interest, and are valid only when alive. One should not therefore be attached to them and thus forget to carry out duties connected with the allotted role in life. This includes duties to the religion, to the parents, family, society, country, job or any other. It helps in being at peace in life, and acceptance for union of the soul with the Creator.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥ ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Parīṯam jān leho man māhī.  Apne sukẖ si▫o hī jag fāʼnḏẖi▫o ko kāhū ko nāhī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soraatth: O (preetam = beloved) dear, (jaan-i leyhu = be it known) understand this (maahee) in your (man) mind; (jag-u = world) everyone is (phaandhio = caught) interested (hi) only in his/her (apney) own (sukh) comforts; (ko naahee) none is (ko) for the benefit of (kahoo) anyone else. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥੧॥

Sukẖ mai ān bahuṯ mil baiṯẖaṯ rahaṯ cẖahū ḏis gẖerai.  Bipaṯ parī sabẖ hī sang cẖẖādiṯ ko▫ū na āvaṯ nerai. ||1||

 

(Bahut-u) plenty of people (aan-i) come and (baitthat) sit (mil-i) with one in (sukh-u = comfort) good times and (rahat) remain (gheyrai) surrounding (chaahoo) on all four (dis-i) sides, i.e. plenty of people like to associate in prosperity.

However, when (bipat) adversity (pari) strikes, (sabh hi) all of them (chhaaddit) forsake (sang-u) his/her company; (ko-oo na) none (aavat) comes (neyrai) near – to help. 2.

 

ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥੨॥

Gẖar kī nār bahuṯ hiṯ jā si▫o saḏā rahaṯ sang lāgī.  Jab hī hans ṯajī ih kāʼn▫i▫ā pareṯ pareṯ kar bẖāgī. ||2||

 

(Naar-i) the woman (ki) of (ghar) the house – the wife – with whom the husband has (bahut-u) deep (hit) love and she (sadaa) ever (rahat) remains (sang laagi = sticks with) attached with him.

But, (jab hi) as soon as (hans) the soul (tajee) leaves (ih) this (kaa’niaa) body of the husband, she (bhaagee) runs (kar-i) saying (preyt preyt) ghost ghost, i.e. wants the body to be disposed of soon. 2.

 

ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥੩॥੧੨॥੧੩੯॥

Ih biḏẖ ko bi▫uhār bani▫o hai jā si▫o nehu lagā▫i▫o.  Anṯ bār Nānak bin har jī ko▫ū kām na ā▫i▫o. ||3||12||139||

 

(Ih) this is (bidh-i ko) how (biohaar-u) conduct (banio hai) turns out to be of those (ja sio) with whom one (lagaaio) develops (neyh-u = love) attachment.

(Ko-oo na) none (aaio) comes in (kaam-i = of use) to help (ant baar = end time) when account of deeds of life is taken and the soul has to face consequences thereof, says ninth Nanak. 3. 12. 139.