SGGS pp 641-642, Soratth M: 5, Asttpadi 3.

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 5 gẖar 2 asatpaḏī▫ā     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Soratth, (asttpadeea) of eight stanzas each, (ghar-u 2) to be sung to the second beat: Invoking the One all-pervasive Creator who may be known with the true guru’s grace:

 

Note: This Shabad points out that people perform rituals, try Yoga postures, austerities and different forms of worship to find God. However, these only provide mental satisfaction as does royal living, and being in authority. All these create a sense of false pride for being great but are not considered as credit when account of deeds is taken in the metaphoric Divine court. The way to get Divine approval is to be part of the holy congregation, contemplate Divine virtues and learn to humbly conform to them, guided by the guru.

 

ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥ ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥੧॥

Pāṯẖ paṛi▫o ar beḏ bīcẖāri▫o nival bẖu▫angam sāḏẖe.  Pancẖ janā si▫o sang na cẖẖutki▫o aḏẖik ahaʼn▫buḏẖ bāḏẖe. ||1||

 

I (paatth, parrio) read scriptures (ar-u) and (beechaario) reflected on (beyd-u) the knowledge contained in them, performed the Yogic procedures for (nival-i) cleansing the stomach and (saadhey) straightening (bhuangam = serpent) the Kundalini Naarree.

But with these I was not (chhuttkio) released from (sang-u) the company (sio) of (panch) the five (janaa) vices – of lust, anger, greed, attachment to the world-play and vanity -; in fact one (baadhey = bound) is shackled (adhik) more (ahangbudh-i) with false pride.  

 

ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥ ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥ ਰਹਾਉ ॥

Pi▫āre in biḏẖ milaṇ na jā▫ī mai kī▫e karam anekā.  Hār pari▫o su▫āmī kai ḏu▫ārai ḏījai buḏẖ bibekā. Rahā▫o.

 

O (piaarey) dear, (mai) I (keeay) performed (aneyka) numerous (karam) rituals – but realized that – the Master (na jaaee) cannot be (milan-u) found (in) by these (bidh-i) methods.

I (haar-i = lost) gave up performing these and (pario) placed myself (kai) at (duaarai) the gate/sanctuary of, i.e. in care and obedience of, (suaami) the Master, and supplicated to (deejai) grant me (bibeyka) a discerning (budh-i = intellect) mind.

(Rahaau) dwell on this and contemplate.

 

Note: From here on the verses describe the various types of austerities and rituals and their futility. The last two verses describe what needs to be done.

 

ਮੋਨਿ ਭਇਓ ਕਰਪਾਤੀ ਰਹਿਓ ਨਗਨ ਫਿਰਿਓ ਬਨ ਮਾਹੀ ॥ ਤਟ ਤੀਰਥ ਸਭ ਧਰਤੀ ਭ੍ਰਮਿਓ ਦੁਬਿਧਾ ਛੁਟਕੈ ਨਾਹੀ ॥੨॥

Mon bẖa▫i▫o karpāṯī rahi▫o nagan firi▫o ban māhī.  Ŧat ṯirath sabẖ ḏẖarṯī bẖarmi▫o ḏubiḏẖā cẖẖutkai nāhī. ||2||

 

I (bhaio) remained (mon-i) silent, (rahio) used (kar-paati) hands as utensil to eat and drink, and (phirio) wandered (nagan) naked (maahee) in (ban) jungles.

I went on (teerath) pilgrimages at (tatt) river banks and (bhramio) wandered (sabh) the whole (dhartee) earth, but found that one is not (chhuttkai) rid of (dubidha) duality, i.e. wishing to find the Master but remaining caught in rituals. 2.

 

Page 642

 

ਮਨ ਕਾਮਨਾ ਤੀਰਥ ਜਾਇ ਬਸਿਓ ਸਿਰਿ ਕਰਵਤ ਧਰਾਏ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਇਹ ਬਿਧਿ ਜੇ ਲਖ ਜਤਨ ਕਰਾਏ ॥੩॥

Man kāmnā ṯirath jā▫e basi▫o sir karvaṯ ḏẖarā▫e.  Man kī mail na uṯrai ih biḏẖ je lakẖ jaṯan karā▫e. ||3||

 

To fulfill (kaamna) the wish to find the Almighty, one (jaaey) may go and (basio) stay at (teerath) pilgrim centers, and even have (karvat) a saw (dhraaey) placed (sir-i) on the head – to be sawed according to an old practice at Kaashi or Banaras, a major Hindu center of pilgrimage.

But (mail-u = dirt) vices (ki) of (man) the mind are not (utrai) removed (ih) this (bidh-i) way, one may (karaaey = causes to do) make (lakh = hundred thousand) any amount of such (jatan) efforts. 3.  

 

ਕਨਿਕ ਕਾਮਿਨੀ ਹੈਵਰ ਗੈਵਰ ਬਹੁ ਬਿਧਿ ਦਾਨੁ ਦਾਤਾਰਾ ॥ ਅੰਨ ਬਸਤ੍ਰ ਭੂਮਿ ਬਹੁ ਅਰਪੇ ਨਹ ਮਿਲੀਐ ਹਰਿ ਦੁਆਰਾ ॥੪॥

Kanik kāminī haivar gaivar baho biḏẖ ḏān ḏāṯārā.  Ann basṯar bẖūm baho arpe nah milī▫ai har ḏu▫ārā. ||4||

 

One may be (daataara = giver) a donor and give (bah-u) many (bidh-i) types of (daan) charities like (kanik) gold, (kaaminee) wife – the Brahmins promoted this belief – , (haivar) horses and (gaivar) elephants.

Or (arpey) donate (bah-u) plenty of (ann = grain) food, (bastr) clothes and of (bhoom-i) land; but (duaara = gate) access to (har-i) the Almighty is not (mileeai) obtained with these. 4

 

ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਡੰਡਉਤ ਖਟੁ ਕਰਮਾ ਰਤੁ ਰਹਤਾ ॥ ਹਉ ਹਉ ਕਰਤ ਬੰਧਨ ਮਹਿ ਪਰਿਆ ਨਹ ਮਿਲੀਐ ਇਹ ਜੁਗਤਾ ॥੫॥

Pūjā arcẖā banḏan dand▫uṯ kẖat karmā raṯ rahṯā.  Ha▫o ha▫o karaṯ banḏẖan mėh pari▫ā nah milī▫ai ih jugṯā. ||5||

 

One may (rahta) remain (rat-u) engrossed in (pooja) worship, like (archa) offering flowers and incense etc., (bandan) paying obeisance (ddanddaut) lying like a rod, with face-down, and (karma) rituals of (khatt) six types, – impart and learn knowledge, perform and get performed Yagnas – fire sacrifice, give charity and receive charity.

But with these, s/he only (karat) becomes (hau hau) more egoistic/proud and (bandhan) bound to rituals; the Almighty is not (mileeai) found (ih) this (jugta = method) way. 5.

 

ਜੋਗ ਸਿਧ ਆਸਣ ਚਉਰਾਸੀਹ ਏ ਭੀ ਕਰਿ ਕਰਿ ਰਹਿਆ ॥ ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥੬॥

Jog siḏẖ āsaṇ cẖa▫orāsīh e bẖī kar kar rahi▫ā.  vadī ārjā fir fir janmai har si▫o sang na gahi▫ā. ||6||

 

One may (bhi) also (rahiaa) keep (kar-i kar-i) performing (chauraaseeh) the eighty four (aasan) postures taught by (sidh) the accomplished teachers of (jog) Yoga – thinking they are spiritual acts.

One may have (vaddee) long (aarja) life – by Praanayaam or practice of breath-control -, but cannot (gahiaa = hold/have) obtain (sang-u = company) union with (har-i) the Master, and (janmai) is born (phir-i phir-i) repeatedly. 6.

 

ਰਾਜ ਲੀਲਾ ਰਾਜਨ ਕੀ ਰਚਨਾ ਕਰਿਆ ਹੁਕਮੁ ਅਫਾਰਾ ॥ ਸੇਜ ਸੋਹਨੀ ਚੰਦਨੁ ਚੋਆ ਨਰਕ ਘੋਰ ਕਾ ਦੁਆਰਾ ॥੭॥

Rāj līlā rājan kī racẖnā kari▫ā hukam afārā.  Sej sohnī cẖanḏan cẖo▫ā narak gẖor kā ḏu▫ārā. ||7||

 

One may have (raaj) a royal (leela = play) way of life, (rachna = creation) establish (raajan) royal things like palaces and means of pleasure, and (kariaa) exercise (aphaara = big) unchallenged (hukam-u = commands) authority.

May have (sohnee) beautiful (seyj) beds and use (chandan) sandalwood and (choaa = distillate) scent – to satisfy desires; all this comes in way of union with the Creator and leads to (duaara) the gate of (ghor) the terrible (narak) hell – cycles of births and deaths. 7.

 

ਹਰਿ ਕੀਰਤਿ ਸਾਧਸੰਗਤਿ ਹੈ ਸਿਰਿ ਕਰਮਨ ਕੈ ਕਰਮਾ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥

Har kīraṯ sāḏẖsangaṯ hai sir karman kai karmā.  Kaho Nānak ṯis bẖa▫i▫o parāpaṯ jis purab likẖe kā lahnā. ||8||

 

(Keerat-i) praising virtues of (har-i) the Almighty – and learning to live by them – (saadhsangat-i) in holy congregation is (kai sir-i = on the head of) the most sublime (karma) act of (karman) all deeds.

It (bhaio) is (prapat-i) obtained by (tis-u) that person (jis-u) who (lahna = is owed) deserves it (ka = of) as (likhey = writing) ordained based on (purab = earlier) past deeds, says fifth Nanak. 8.

 

ਤੇਰੋ ਸੇਵਕੁ ਇਹ ਰੰਗਿ ਮਾਤਾ ॥ ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਹਰਿ ਹਰਿ ਕੀਰਤਨਿ ਇਹੁ ਮਨੁ ਰਾਤਾ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੩॥

Ŧero sevak ih rang māṯā.  Bẖa▫i▫o kirpāl ḏīn ḏukẖ bẖanjan har har kīrṯan ih man rāṯā. Rahā▫o ḏūjā. ||1||3||

 

O Almighty, (teyro) Your (seyvak-u = servant) devotee is (maata) intoxicated with (ih) this (rang-i) love – of Your remembrance.

You, (har-i) the Almighty (bhanjan-u) destroy (dukh) distress of (deen = poor) the helpless; when You (bhaio) are (kripaal) kind, then (ihu) this human (man-u) mind is (raata = dyed) imbued (keertan-i) with praising virtues of (har-i) the Almighty.

(Rahaau dooja) second pause – to dwell and contemplate. 1. 3.

 

Note: In Gurbani, ਰਹਾਉ ਦੂਜਾ (Rahaau dooja) the second pause is used to either answer a question asked in the first Rahaau, or further explains something said in the first. The latter applies to this Shabad. A request was made in the first Rahaau for a discerning intellect, i.e. what exactly to do. This has been answered in the second.

 

SGGS pp 639-641, Soratth M: 5, Asttpadees 1-2.

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੧ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 5 gẖar 1 asatpaḏī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

                                                                                                                              

Composition (mahla 5) of the fifth Guru, in Raga Soratth, (asttpadeeaa) of eight stanzas each, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: This Shabad says that the Creator created the whole universe and all creatures. IT has made every creature with body and soul, and put Spiritual consciousness, i.e. made aware of role in life. The human needs the guru’s guidance to overcome distractions and conform to the instructions steadfastly.

 

ਸਭੁ ਜਗੁ ਜਿਨਹਿ ਉਪਾਇਆ ਭਾਈ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਸਾਜਿਆ ਭਾਈ ਦੇ ਕਰਿ ਅਪਣੀ ਵਥੁ ॥

Sabẖ jag jinėh upā▫i▫ā bẖā▫ī karaṇ kāraṇ samrath.  Jī▫o pind jin sāji▫ā bẖā▫ī ḏe kar apṇī vath.

 

O (bhaaee) brethren, the Creator (jinah-i) who (upaaia) created (sabh-u) the whole (jag-u) world, is (samrath-u) the Omnipotent (kaaran) cause of all (karan) that happens.

IT is the Creator (jin-i) who (saajiaa) made (jeeo) soul and (pindd-u) body (dey kar-i = giving) putting IT’s (aapni) own (vath-u = substance) part, i.e. awareness of Divine commands on role in life.

 

ਕਿਨਿ ਕਹੀਐ ਕਿਉ ਦੇਖੀਐ ਭਾਈ ਕਰਤਾ ਏਕੁ ਅਕਥੁ ॥ ਗੁਰੁ ਗੋਵਿੰਦੁ ਸਲਾਹੀਐ ਭਾਈ ਜਿਸ ਤੇ ਜਾਪੈ ਤਥੁ ॥੧॥

Kin kahī▫ai ki▫o ḏekẖī▫ai bẖā▫ī karṯā ek akath.  Gur govinḏ salāhī▫ai bẖā▫ī jis ṯe jāpai ṯath. ||1||

 

Question: (Kin-i) how do we (kaheeai) describe and (kio) how do we (deykheeai) see, because (karta) the Creator is (eyk-u = one) unique and (akath-u = indescribable) without signs?

Answer: We should (salaaheeai) praise virtues of (gur-u) the great (govind-u) Master of the universe, (jis tey) with which one (jaapai = perceived) remains conscious of (tath-u) the essence/Naam or Divine virtues and commands. 1.

 

ਮੇਰੇ ਮਨ ਜਪੀਐ ਹਰਿ ਭਗਵੰਤਾ ॥ ਨਾਮ ਦਾਨੁ ਦੇਇ ਜਨ ਅਪਨੇ ਦੂਖ ਦਰਦ ਕਾ ਹੰਤਾ ॥ ਰਹਾਉ ॥

Mere man japī▫ai har bẖagvanṯā.  Nām ḏān ḏe▫e jan apne ḏūkẖ ḏaraḏ kā hanṯā. Rahā▫o.

 

O (meyrey) my (man) mind, (japeeai) remember and obey (bhagvanta = fortunate) the Master of destiny.

IT (dey-i) gives to (apney = own) IT’s (jan) servants/seekers, (daan-u = charity) the benediction of awareness of (naam) IT’s virtues and commands – practice of which (hanta = destroyer) gets rid of (dookh) faults and resultant (darad) pain.

(Rahaau) dwell on this and contemplate.

 

ਜਾ ਕੈ ਘਰਿ ਸਭੁ ਕਿਛੁ ਹੈ ਭਾਈ ਨਉ ਨਿਧਿ ਭਰੇ ਭੰਡਾਰ ॥ ਤਿਸ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਭਾਈ ਊਚਾ ਅਗਮ ਅਪਾਰ ॥

Jā kai gẖar sabẖ kicẖẖ hai bẖā▫ī na▫o niḏẖ bẖare bẖandār.  Ŧis kī kīmaṯ nā pavai bẖā▫ī ūcẖā agam apār.

 

And, (ja kai) in whose (ghar-i = home) store-house is (sabh-u kich-u) everything; IT’s (bhanddaar) store-houses are (bharey) full of (nau nidh-i = nine treasures) all treasures, i.e. IT can bestow everything.

(Tis ki = of that) God’s (keemat-i = price) capability cannot (pavai) be estimated, IT being (oocha) so high as to be (agam) beyond reach/comprehension, and (apaar) Infinite.

 

ਜੀਅ ਜੰਤ ਪ੍ਰਤਿਪਾਲਦਾ ਭਾਈ ਨਿਤ ਨਿਤ ਕਰਦਾ ਸਾਰ ॥ ਸਤਿਗੁਰੁ ਪੂਰਾ ਭੇਟੀਐ ਭਾਈ ਸਬਦਿ ਮਿਲਾਵਣਹਾਰ ॥੨॥

Jī▫a janṯ parṯipālḏā bẖā▫ī niṯ niṯ karḏā sār.  Saṯgur pūrā bẖetī▫ai bẖā▫ī sabaḏ milāvaṇhār. ||2||

 

IT (pratipaalda = nurtures) provides the wherewithal to (jeea jant) the creatures and (nit nit) forever (karda saar) takes care of them.

To know IT, we should (bheytteeai) find (poora) the perfect (satigur-u) true guru, who (milaavanhaar) can lead to the Master, – by imparting awareness of IT’s virtues and commands – (sabd-i = by the word) through his teachings. 2.

 

ਸਚੇ ਚਰਣ ਸਰੇਵੀਅਹਿ ਭਾਈ ਭ੍ਰਮੁ ਭਉ ਹੋਵੈ ਨਾਸੁ ॥ ਮਿਲਿ ਸੰਤ ਸਭਾ ਮਨੁ ਮਾਂਜੀਐ ਭਾਈ ਹਰਿ ਕੈ ਨਾਮਿ ਨਿਵਾਸੁ ॥

Sacẖe cẖaraṇ sarevī▫ah bẖā▫ī bẖaram bẖa▫o hovai nās.  Mil sanṯ sabẖā man māʼnjī▫ai bẖā▫ī har kai nām nivās.

 

(Bhram-u) straying from obeying the Almighty and (bhau) fear – of retribution for transgressions – (hovai) are (naas-u = destroyed) obviated (sareyveeah-i) by serving at (charan) the feet, i.e. being in obedience, of (sachey) the Eternal Master.

We should (maanjeeai) cleanse (man-u) the mind of faults (mil-i) by joining (sabha = gathering) the company of (sant) the guru – the holy congregation; and (nivaas-u) live (naam-i) by virtues and commands, (kai) of (har-i) the Almighty.   

 

ਮਿਟੈ ਅੰਧੇਰਾ ਅਗਿਆਨਤਾ ਭਾਈ ਕਮਲ ਹੋਵੈ ਪਰਗਾਸੁ ॥ ਗੁਰ ਬਚਨੀ ਸੁਖੁ ਊਪਜੈ ਭਾਈ ਸਭਿ ਫਲ ਸਤਿਗੁਰ ਪਾਸਿ ॥੩॥

Mitai anḏẖerā agi▫ānṯā bẖā▫ī kamal hovai pargās.  Gur bacẖnī sukẖ ūpjai bẖā▫ī sabẖ fal saṯgur pās. ||3||

 

(Andheyra = darkness) being blinded by attachments makes one (agiaanta = ignorance) oblivious of the Almighty; this (mittai = erased) is removed with awareness of Naam, and (kamal = lotus) the mind-lotus – withering with vices – (hovai pargaas-u) blossoms – and the Master is found within, and obeyed.

This (sukh-u) comfort (oopjai) comes (bachnee = by words) with the guidance of (gur) the guru; (phal = fruits) fulfilment of (sabh-i) of all wishes is possible (paas-i = being with) with company/guidance of (satigur) the true guru. 3.

 

Page 640

 

ਮੇਰਾ ਤੇਰਾ ਛੋਡੀਐ ਭਾਈ ਹੋਈਐ ਸਭ ਕੀ ਧੂਰਿ ॥ ਘਟਿ ਘਟਿ ਬ੍ਰਹਮੁ ਪਸਾਰਿਆ ਭਾਈ ਪੇਖੈ ਸੁਣੈ ਹਜੂਰਿ ॥

Merā ṯerā cẖẖodī▫ai bẖā▫ī ho▫ī▫ai sabẖ kī ḏẖūr.  Gẖat gẖat barahm pasāri▫ā bẖā▫ī pekẖai suṇai hajūr.

 

O (bhaaee) brethren, we should (chhooddeeai) give up the distinction between (meyra) mine and (teyra = yours) others, i.e. not get into conflicts, and (hoeeai) be (dhoor-i) the dust of the feet (sabh ki) of all, i.e. be humble.

(Brahm-u) the Creator (pasaaria) pervades (ghatt-i ghatt-i) in every body/mind; IT (peykhai) watches everyone’s deeds and (sunai) listens to their words and thoughts, (hajoor-i) being present in everyone.

 

ਜਿਤੁ ਦਿਨਿ ਵਿਸਰੈ ਪਾਰਬ੍ਰਹਮੁ ਭਾਈ ਤਿਤੁ ਦਿਨਿ ਮਰੀਐ ਝੂਰਿ ॥ ਕਰਨ ਕਰਾਵਨ ਸਮਰਥੋ ਭਾਈ ਸਰਬ ਕਲਾ ਭਰਪੂਰਿ ॥੪॥

Jiṯ ḏin visrai pārbarahm bẖā▫ī ṯiṯ ḏin marī▫ai jẖūr.  Karan karāvan samratho bẖā▫ī sarab kalā bẖarpūr. ||4||

 

(Din-i) the day (jit-u) on which, i.e. when, one (visrai = forgets) is not conscious of (paarbrham-u) the Supreme Master, (tit-u din-i = that day) then one (mar-i = dies) succumbs to vices, and then (jhoor-i) laments.

The Creator is (bharpoor-i = full) has (sarab) all (kalaa) powers and is (samratho) capable to (karan) do and (karaavan) get things done. 4.

 

ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਭਾਈ ਮਾਇਆ ਮੋਹ ਬਿਨਾਸੁ ॥ ਤਿਸੁ ਭਾਵੈ ਤਾ ਮੇਲਿ ਲਏ ਭਾਈ ਹਿਰਦੈ ਨਾਮ ਨਿਵਾਸੁ ॥

Parem paḏārath nām hai bẖā▫ī mā▫i▫ā moh binās.  Ŧis bẖāvai ṯā mel la▫e bẖā▫ī hirḏai nām nivās.

 

Awareness of (naam-u) Divine virtues and commands is (padaarath-u = substance) a gift of (preym) love, i.e. creates love for the Master by which, (moh) enticement by temptations in (maaiaa) the world-play (binaas-u = destroyed) ceases.

When Naam (nivaas-u) abides (hirdai) in the mind, then one acts such as (bhaavai) pleases (tis-u = that) the Master, and IT (meyl-i laey= causes to meet) unites with IT-self.

 

ਗੁਰਮੁਖਿ ਕਮਲੁ ਪ੍ਰਗਾਸੀਐ ਭਾਈ ਰਿਦੈ ਹੋਵੈ ਪਰਗਾਸੁ ॥ ਪ੍ਰਗਟੁ ਭਇਆ ਪਰਤਾਪੁ ਪ੍ਰਭ ਭਾਈ ਮਉਲਿਆ ਧਰਤਿ ਅਕਾਸੁ ॥੫॥

Gurmukẖ kamal pargāsī▫ai bẖā▫ī riḏai hovai pargās.  Pargat bẖa▫i▫ā parṯāp parabẖ bẖā▫ī ma▫oli▫ā ḏẖaraṯ akās. ||5||

 

When (kamal-u = lotus) the mind (pragaaseeai) is enlightened (gurmukh-i) with the guru’s guidance, then the Master (hovai pargaas-u) manifests (ridai) in the mind.

When (partaap-u = grandeur) majesty of (prabh) the Almighty (bhaiaa) becomes (pragatt-u) manifest, i.e. when one is aware of Divine majesty, (dharat-i) the earth and (akaas-u) the sky (mauliaa) blossom, i.e. the whole creation seems filled with Divine presence.

 

ਗੁਰਿ ਪੂਰੈ ਸੰਤੋਖਿਆ ਭਾਈ ਅਹਿਨਿਸਿ ਲਾਗਾ ਭਾਉ ॥ ਰਸਨਾ ਰਾਮੁ ਰਵੈ ਸਦਾ ਭਾਈ ਸਾਚਾ ਸਾਦੁ ਸੁਆਉ ॥

Gur pūrai sanṯokẖi▫ā bẖā▫ī ahinis lāgā bẖā▫o.  Rasnā rām ravai saḏā bẖā▫ī sācẖā sāḏ su▫ā▫o.

 

(Gur-i) the guru, (poorai = perfect) the embodiment of the Almighty, (santokhia = makes contented) teaches to be happy with Divine will; then one (laaga) remains (bhaau) in love with the Master (ahnis-i = day and night) all the time.

S/he (sadaa) ever (ravai) remembers/praises (raam-u) the All-pervasive Master with (rasna) the tongue, and has (saad-u = taste) liking for Divine virtues and commands, with union (saacha) the Eternal as (suaau) the objective.

 

ਕਰਨੀ ਸੁਣਿ ਸੁਣਿ ਜੀਵਿਆ ਭਾਈ ਨਿਹਚਲੁ ਪਾਇਆ ਥਾਉ ॥ ਜਿਸੁ ਪਰਤੀਤਿ ਨ ਆਵਈ ਭਾਈ ਸੋ ਜੀਅੜਾ ਜਲਿ ਜਾਉ ॥੬॥

Karnī suṇ suṇ jīvi▫ā bẖā▫ī nihcẖal pā▫i▫ā thā▫o.  Jis parṯīṯ na āvī bẖā▫ī so jī▫aṛā jal jā▫o. ||6||

 

(Sun-i sun-i) ever listening to Divine virtues (karnee) with the ears, one (jeevia = lives) gets the strength to overcome vices and (paaia) obtains (nihchal-u) the unshakable (thaau) place, i.e. obtains union with the Creator, settles down there, and does not wander in births any more.

(Jeearra) the soul (jis-u) who does not (aavaee) develop (parteet-i) faith in the Almighty, (so = that) it (jal-i jaau) is burnt to destruction, i.e. keeps falling prey to vices and remains miserable due to separation from the Master. 6.

 

ਬਹੁ ਗੁਣ ਮੇਰੇ ਸਾਹਿਬੈ ਭਾਈ ਹਉ ਤਿਸ ਕੈ ਬਲਿ ਜਾਉ ॥ ਓਹੁ ਨਿਰਗੁਣੀਆਰੇ ਪਾਲਦਾ ਭਾਈ ਦੇਇ ਨਿਥਾਵੇ ਥਾਉ ॥

Baho guṇ mere sāhibai bẖā▫ī ha▫o ṯis kai bal jā▫o.  Oh nirguṇī▫āre pālḏā bẖā▫ī ḏe▫e nithāve thā▫o.

 

O (bhaaee) brethren, (sahibai) the Master (meyrey = my) of all has (bah-u = many) countless (gun) virtues; (hau) I (bal-i jaau = am sacrifice, tis kau = to that) adore and obey IT.

(Oh-u = that) the Creator (paalda = nurtures) provides even for (nirguneeaarey = virtue-less) those who do not obey; IT (dey-i) gives (thaau = place) solace to (nithaavey = without a place) the hapless.

 

ਰਿਜਕੁ ਸੰਬਾਹੇ ਸਾਸਿ ਸਾਸਿ ਭਾਈ ਗੂੜਾ ਜਾ ਕਾ ਨਾਉ ॥ ਜਿਸੁ ਗੁਰੁ ਸਾਚਾ ਭੇਟੀਐ ਭਾਈ ਪੂਰਾ ਤਿਸੁ ਕਰਮਾਉ ॥੭॥

Rijak sambāhe sās sās bẖā▫ī gūṛā jā kā nā▫o.  Jis gur sācẖā bẖetī▫ai bẖā▫ī pūrā ṯis karmā▫o. ||7||

 

The Master (ja ka) whose (naau/naam) virtues are (goorra) profound, (sambaahey) reaches (rijak-u) the wherewithal to everyone (saas-i saas-i = every breath) all the time.

(Jis-u) one who (bheytteeai) finds (saachaa) the true guru, (tis-u) that person has (poora = perfect) good (karmaau) fortune – because s/he learns how to find the Master. 7.

 

ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵੀਐ ਭਾਈ ਸਰਬ ਕਲਾ ਭਰਪੂਰਿ ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਭਾਈ ਪੇਖਉ ਸਦਾ ਹਜੂਰਿ ॥

Ŧis bin gẖaṛī na jīvī▫ai bẖā▫ī sarab kalā bẖarpūr.  Sās girās na visrai bẖā▫ī pekẖa▫o saḏā hajūr.

 

We (na jeeveeai = not live) die/succumb to vices (bin-u) without (tis-u = that) the Almighty in mind even (gharree) for a short while, i.e. we should ever be conscious of the Divine, who (bharpoor-i = full) has (sarab) all (kalaa) powers.

May I not (visrai = forgotten) forget, i.e. should remember IT, with every (saas-i) breath and (giraas-i) morsel of food, i.e. every moment, and (peykhau) see it (hajoor-i) present with me.

 

ਸਾਧੂ ਸੰਗਿ ਮਿਲਾਇਆ ਭਾਈ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਜਿਨਾ ਪ੍ਰੀਤਿ ਨ ਲਗੀਆ ਭਾਈ ਸੇ ਨਿਤ ਨਿਤ ਮਰਦੇ ਝੂਰਿ ॥੮॥

Sāḏẖū sang milā▫i▫ā bẖā▫ī sarab rahi▫ā bẖarpūr.  Jinā parīṯ na lagī▫ā bẖā▫ī se niṯ niṯ marḏe jẖūr. ||8||

 

The Almighty is (milaaiaa) found (sang-i) with company/guidance, of (saadhoo) the guru – who teaches by example to live by Divine virtues and commands – and then one sees IT (rahaiaa bharpoor-i) pervading (sarab = all) everywhere.

(Jinaa) those who do not (lageeaa) bear (preet-i) love for God (nit nit) forever (mardey = die) succumb to vices and (jhoor-i) lament, for not being able to find the Master. 8.

 

ਅੰਚਲਿ ਲਾਇ ਤਰਾਇਆ ਭਾਈ ਭਉਜਲੁ ਦੁਖੁ ਸੰਸਾਰੁ ॥ ਕਰਿ ਕਿਰਪਾ ਨਦਰਿ ਨਿਹਾਲਿਆ ਭਾਈ ਕੀਤੋਨੁ ਅੰਗੁ ਅਪਾਰੁ ॥

Ancẖal lā▫e ṯarā▫i▫ā bẖā▫ī bẖa▫ojal ḏukẖ sansār.  Kar kirpā naḏar nihāli▫ā bẖā▫ī kīṯon ang apār.

 

The Master (taraaiaa = ferries) takes one across (bhaujal) the world-ocean of (dukh-u) suffering due to rebirth in (sansaar-u) the world (laaey = attaching) by causing to follow (anchal-i = garment) IT’s virtues and commands,.

IT (kar-i kirpa) kindly (nihaalia) bestows (nadar-i) grace and (keeton-u) makes him/her (ang-u) part of (apaar-u) the Infinite Self.

 

ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇਆ ਭਾਈ ਭੋਜਨੁ ਨਾਮ ਅਧਾਰੁ ॥ ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਗਤੀ ਭਾਈ ਜਿ ਕਿਲਬਿਖ ਕਾਟਣਹਾਰੁ ॥੯॥੧॥

Man ṯan sīṯal ho▫i▫ā bẖā▫ī bẖojan nām aḏẖār.  Nānak ṯis sarṇāgaṯī bẖā▫ī jė kilbikẖ kātaṇhār. ||9||1||

 

(Man-u) the mind and (tan-u) body (hoiaa) become (seetal-u = cool) at peace when (naam) Divine virtues becomes (bhojan-u = food) sustenance and (adhaar-u) the support/guide for life.

I have placed myself (sarnaagtee = in sanctuary) in care and obedience of (tis-u = that) the Master who (kaattanhaar-u = cuts) frees from (kilbikh) transgressions, says fifth Nanak. 9. 1.

 

——————————————

 

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਮਾਤ ਗਰਭ ਦੁਖ ਸਾਗਰੋ ਪਿਆਰੇ ਤਹ ਅਪਣਾ ਨਾਮੁ ਜਪਾਇਆ ॥ ਬਾਹਰਿ ਕਾਢਿ ਬਿਖੁ ਪਸਰੀਆ ਪਿਆਰੇ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਆ ॥

Soraṯẖ mėhlā 5.  Māṯ garabẖ ḏukẖ sāgro pi▫āre ṯah apṇā nām japā▫i▫ā.  Bāhar kādẖ bikẖ pasrī▫ā pi▫āre mā▫i▫ā moh vaḏẖā▫i▫ā.

 

Composition of the fifth Guru in Raga Soratth. O (piaarey) Beloved Master, in (saagro = ocean) the great (dukh) discomfort due to heat of (maat) the mother’s (garabh) womb, You (japaaia) motivate the foetus to remember (apna) Your (naam) virtues, i.e. the foetus grows as per natural law.

But, (kaaddh-i) on coming (baahar-i) out (bikh-u = poison) vices (pasreeaa) are present with (vadhaaia) increasing (moh) enticement by temptations in (maaia) the world-play.

 

ਜਿਸ ਨੋ ਕੀਤੋ ਕਰਮੁ ਆਪਿ ਪਿਆਰੇ ਤਿਸੁ ਪੂਰਾ ਗੁਰੂ ਮਿਲਾਇਆ ॥ ਸੋ ਆਰਾਧੇ ਸਾਸਿ ਸਾਸਿ ਪਿਆਰੇ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇਆ ॥੧॥

Jis no kīṯo karam āp pi▫āre ṯis pūrā gurū milā▫i▫ā.  So ārāḏẖe sās sās pi▫āre rām nām liv lā▫i▫ā. ||1||

 

But, one (no) to (jis) whom (aap-i) You (keeto karam) bestow grace, You (milaaia) lead (tis-u) that person to (poora) the perfect guru.

(So) that person (aaraadhey) invokes You (saas-i saas-i = with every breath) every moment, (liv laaiaa) remaining absorbed in (raam) Divine (naam) commands. 1.

 

ਮਨਿ ਤਨਿ ਤੇਰੀ ਟੇਕ ਹੈ ਪਿਆਰੇ ਮਨਿ ਤਨਿ ਤੇਰੀ ਟੇਕ ॥ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕਰਨਹਾਰੁ ਪਿਆਰੇ ਅੰਤਰਜਾਮੀ ਏਕ ॥ ਰਹਾਉ ॥

Man ṯan ṯerī tek hai pi▫āre man ṯan ṯerī tek.  Ŧuḏẖ bin avar na karanhār pi▫āre anṯarjāmī ek. Rahā▫o.

 

O (piaarey) Beloved Master I rely on (teyree) Your (tteyk) support (man-i) in mind, and (tan-i) body, i.e. my thoughts and actions are guided by Your virtues and commands.

There is (na avar-u) none else who (karanhaar-u = doer) can do anything; You are (eyk) the lone (antarjaamee) Master who knows all minds and guides them.

(Rahaau) dwell on this and contemplate.

 

ਕੋਟਿ ਜਨਮ ਭ੍ਰਮਿ ਆਇਆ ਪਿਆਰੇ ਅਨਿਕ ਜੋਨਿ ਦੁਖੁ ਪਾਇ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਵਿਸਰਿਆ ਪਿਆਰੇ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥ ਜਿਨ ਭੇਟੈ ਪੂਰਾ ਸਤਿਗੁਰੂ ਪਿਆਰੇ ਸੇ ਲਾਗੇ ਸਾਚੈ ਨਾਇ ॥

Kot janam bẖaram ā▫i▫ā pi▫āre anik jon ḏukẖ pā▫e.  Sācẖā sāhib visri▫ā pi▫āre bahuṯī milai sajā▫e.  Jin bẖetai pūrā saṯgurū pi▫āre se lāge sācẖai nā▫e.

 

The soul (aaia = comes) takes human birth after (bhram-i) wandering in (kott-i = crore/ten million) millions of (janam) births, (paaey) suffering (dukh-u) discomfort in (anik) numerous (jon-i) life forms.

It (milai) received this (bahuti = great) hard (sajaaey) punishment – of cycles of reincarnation – because it (visriaa) forgot (saacha) the Eternal (sahib-u) Master.

Those (jin) whom (poora) the perfect (satiguru) true guru (bheyttai) meets/guides, (sey) they (laagey) engage in obedience of (naaey/naam) commands (saachai) of the Eternal.

 

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ਤਿਨਾ ਪਿਛੈ ਛੁਟੀਐ ਪਿਆਰੇ ਜੋ ਸਾਚੀ ਸਰਣਾਇ ॥੨॥

Ŧinā picẖẖai cẖẖutī▫ai pi▫āre jo sācẖī sarṇā▫e. ||2||

 

(Pichhai = behind) by following the example of (tinaa) those (jo) who (sarnaaey = come to sanctuary) place themselves in care of (saachi) of the Eternal, we can also (chhutteeai = released) escape reincarnations. 2.

 

ਮਿਠਾ ਕਰਿ ਕੈ ਖਾਇਆ ਪਿਆਰੇ ਤਿਨਿ ਤਨਿ ਕੀਤਾ ਰੋਗੁ ॥ ਕਉੜਾ ਹੋਇ ਪਤਿਸਟਿਆ ਪਿਆਰੇ ਤਿਸ ਤੇ ਉਪਜਿਆ ਸੋਗੁ ॥

Miṯẖā kar kai kẖā▫i▫ā pi▫āre ṯin ṯan kīṯā rog.  Ka▫uṛā ho▫e paṯisati▫ā pi▫āre ṯis ṯe upji▫ā sog.

 

One (khaaiaa) eats something (kar-i kai) considering it (mitthaa = sweet) enjoyable, (tin-i) that may (keeta) make (tan-i) the body (rog-u) ill.

It (patisttia) turns out (hoey) to be (kaurra = bitter) cause of suffering; and (sog-u) sorrow (upjiaa = manifested) comes (tey) from (tis) that, i.e. temptations entice but cause grief later.

 

ਭੋਗ ਭੁੰਚਾਇ ਭੁਲਾਇਅਨੁ ਪਿਆਰੇ ਉਤਰੈ ਨਹੀ ਵਿਜੋਗੁ ॥ ਜੋ ਗੁਰ ਮੇਲਿ ਉਧਾਰਿਆ ਪਿਆਰੇ ਤਿਨ ਧੁਰੇ ਪਇਆ ਸੰਜੋਗੁ ॥੩॥

Bẖog bẖuncẖā▫e bẖulā▫i▫an pi▫āre uṯrai nahī vijog.  Jo gur mel uḏẖāri▫ā pi▫āre ṯin ḏẖure pa▫i▫ā sanjog. ||3||

 

Similarly those whom the Almighty (bhulaaian-u) causes to stray by (bhunchaaey) providing (bhog) pleasures of the world-play, their (vijog-u) separation from the Master does not (utrai = removed) end, i.e. they remain in cycles of reincarnation.

(Jo) those who (meyl-i) are led to the guru and following his teachings, (udhaaria) are saved (tin) their (sanjog-u) being with the guru is (paiaa) caused (dhurey = from source) by the Almighty. 3.

 

ਮਾਇਆ ਲਾਲਚਿ ਅਟਿਆ ਪਿਆਰੇ ਚਿਤਿ ਨ ਆਵਹਿ ਮੂਲਿ ॥ ਜਿਨ ਤੂ ਵਿਸਰਹਿ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਸੇ ਤਨ ਹੋਏ ਧੂੜਿ ॥

Mā▫i▫ā lālacẖ ati▫ā pi▫āre cẖiṯ na āvahi mūl.  Jin ṯū visrahi pārbarahm su▫āmī se ṯan ho▫e ḏẖūṛ.

 

One who is (attia) in the grip (laalach-i = greed) of temptations (maaiaa) of the world-play, the Almighty (na aavah-i) does not come to his/her (chit-i) consciousness (mool-i) at all.

(Jin) those by whom (too) You (visrah-i) are forgotten, o (paarbrahm) Supreme (suaami) Master, (sey) those (tan = bodies) persons (hoey = become) are treated as (dhoorr-i) dust, i.e. are turned away from the Master, and keep wandering in reincarnations.

 

ਬਿਲਲਾਟ ਕਰਹਿ ਬਹੁਤੇਰਿਆ ਪਿਆਰੇ ਉਤਰੈ ਨਾਹੀ ਸੂਲੁ ॥ ਜੋ ਗੁਰ ਮੇਲਿ ਸਵਾਰਿਆ ਪਿਆਰੇ ਤਿਨ ਕਾ ਰਹਿਆ ਮੂਲੁ ॥੪॥

Billāt karahi bahuṯeri▫ā pi▫āre uṯrai nāhī sūl.  Jo gur mel savāri▫ā pi▫āre ṯin kā rahi▫ā mūl. ||4||

 

They (bil-laatt karah-i) wail (bahuteyriaa) a lot but their (sool-u) pain of separation from the Master is not (utrai) removed.

(Jo) those who (savaariaa) are transformed by (meyl-i) meeting (gur) the guru, their (mool = capital for business) Creator-given virtues are (rahiaa) preserved, i.e. they conduct themselves by Naam. 4.

 

ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜਈ ਪਿਆਰੇ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ ਜਿਸੁ ਮਿਲਿਐ ਹਰਿ ਵਿਸਰੈ ਪਿਆਰੇ ਸੁ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥

Sākaṯ sang na kīj▫ī pi▫āre je kā pār vasā▫e.  Jis mili▫ai har visrai pi▫āre so muhi kālai uṯẖ jā▫e.

 

O (piaarey) dear, do not (keejaee) keep (sang-u) company with (saakat = worshipper of Shakti) those who turn away from God, (jey ka) as far as (vasaaey) possible.

One (miliai) on meeting (jis-u) whom, we (visrai) forget (har-i) the Almighty (su) that person (utth-i jaaey = gets up and leave) is sent away from Divine court (muh-i) with face (kaalai) blackened, i.e. with ignominy.

 

ਮਨਮੁਖਿ ਢੋਈ ਨਹ ਮਿਲੈ ਪਿਆਰੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਜੋ ਗੁਰ ਮੇਲਿ ਸਵਾਰਿਆ ਪਿਆਰੇ ਤਿਨਾ ਪੂਰੀ ਪਾਇ ॥੫॥

Manmukẖ dẖo▫ī nah milai pi▫āre ḏargėh milai sajā▫e.  Jo gur mel savāri▫ā pi▫āre ṯinā pūrī pā▫e. ||5||

 

(Manmukh-i) b a self-willed person does not obey God, and does not (milai get (ddhoee) entry to Divine abode; s/he (milai) gets (sajaaey) punishment (dargah) in Divine court – is turned away and sent for reincarnation.

But, those (jo) who (meyl-i) are led to (gur) the guru are (savaaria) transformed by his teachings; (tina) their wish of union with the Almighty (poori paaey) is fulfilled. 5.

 

ਸੰਜਮ ਸਹਸ ਸਿਆਣਪਾ ਪਿਆਰੇ ਇਕ ਨ ਚਲੀ ਨਾਲਿ ॥ ਜੋ ਬੇਮੁਖ ਗੋਬਿੰਦ ਤੇ ਪਿਆਰੇ ਤਿਨ ਕੁਲਿ ਲਾਗੈ ਗਾਲਿ ॥

Sanjam sahas si▫āṇpā pi▫āre ik na cẖalī nāl.  Jo bemukẖ gobinḏ ṯe pi▫āre ṯin kul lāgai gāl.

 

(Sanjam) rituals like control of senses, and (sahas) thousands of (siaanpa) types of clever methods that one uses to look virtuous; but not (ik) one (chalee) goes (naal-i) with the soul, i.e. cannot help in finding God.     

Those (jo) who (beymukh = face turned) turn away (tey) from (gobind) the Master of the world, (tin) their (kul-i) lineage (laagey gaal-i = called names) gets a bad name – because of them.

 

ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਤੀਆ ਪਿਆਰੇ ਕੂੜੁ ਨ ਚਲੀ ਨਾਲਿ ॥ ਸਤਿਗੁਰੁ ਜਿਨਾ ਮਿਲਾਇਓਨੁ ਪਿਆਰੇ ਸਾਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੬॥

Hoḏī vasaṯ na jāṯī▫ā pi▫āre kūṛ na cẖalī nāl.  Saṯgur jinā milā▫i▫on pi▫āre sācẖā nām samāl. ||6||

 

The mortal does not (jaateea) recognize (vasat-u) the thing – virtues of the Almighty within –that (hodee/hondee = present) accompany the soul; s/he should realise that (koorr-u = false) pretentions do not (chal-i) go (naal-i) with the soul, i.e. cannot help.

(Jina) those whom the Master (milaaion-u) leads to the guru, they (samaal-i = take care of) pay attention to (naam-u) commands of (sacha) the Eternal – this is what accompanies to the hereafter. 6.

 

ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ਧਿਆਨੁ ਪਿਆਰੇ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ॥ ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਗੁਣ ਰਵੈ ਪਿਆਰੇ ਅੰਮ੍ਰਿਤਿ ਪੂਰ ਭਰੇ ॥

Saṯ sanṯokẖ gi▫ān ḏẖi▫ān pi▫āre jis no naḏar kare.  An▫ḏin kīrṯan guṇ ravai pi▫āre amriṯ pūr bẖare.

 

One (no) to (jis) whom the Almighty (nadar-i karey) bestows grace, gets virtues of (sat-u) truthfulness, (santokh-u) contentment, (giaan-u) awareness of Divine commands and (dhiaan-u = attention) obedience.

S/he (andin-u = all days) ever (ravai = utters) sings (keertan-u) praises (gun) virtues of the Almighty and remains (poor bharey) filled with (amrit-i) the life-giving Naam/Divine commands.

 

ਦੁਖ ਸਾਗਰੁ ਤਿਨ ਲੰਘਿਆ ਪਿਆਰੇ ਭਵਜਲੁ ਪਾਰਿ ਪਰੇ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਮੇਲਿ ਲੈਹਿ ਪਿਆਰੇ ਸੇਈ ਸਦਾ ਖਰੇ ॥੭॥

Ḏukẖ sāgar ṯin langẖi▫ā pi▫āre bẖavjal pār pare.  Jis bẖāvai ṯis mel laihi pi▫āre se▫ī saḏā kẖare. ||7||

 

(Tin = they) such people (langhiaa) cross (saagar-u) the ocean of (dukh) suffering – of reincarnations, and (parey) land at (paar-i) at the far bank of, i.e. get across (bhavjal-u) the world-ocean to merge with the Creator.

O (piaarey) Beloved Master, one (jis-u) whom You (bhaavai) like, (sey-ee = those) such persons are (sadaa) ever (kharey = genuine) free of vices, You (meyl-i laih-i) unite (tis-u) such persons with Yourself. 7.

 

ਸੰਮ੍ਰਥ ਪੁਰਖੁ ਦਇਆਲ ਦੇਉ ਪਿਆਰੇ ਭਗਤਾ ਤਿਸ ਕਾ ਤਾਣੁ ॥ ਤਿਸੁ ਸਰਣਾਈ ਢਹਿ ਪਏ ਪਿਆਰੇ ਜਿ ਅੰਤਰਜਾਮੀ ਜਾਣੁ ॥

Samrath purakẖ ḏa▫i▫āl ḏe▫o pi▫āre bẖagṯā ṯis kā ṯāṇ.  Ŧis sarṇā▫ī dẖėh pa▫e pi▫āre jė anṯarjāmī jāṇ.

 

(Purakh-u) the all-pervasive, (sammrath) Omnipotent and (daiaal) compassionate Master is (deyo) object of worship of (bhagta) the devotees; they derive (taan-u) strength (tis ka = of that) from IT.

We should also (ddhah-i paey = fall) place ourselves in (sarnaaee = sanctuary) in sanctuary of (tis-u = that) the Almighty, who (antarjaamee) who knows the mind and (jaan-u) knows everything.

 

ਹਲਤੁ ਪਲਤੁ ਸਵਾਰਿਆ ਪਿਆਰੇ ਮਸਤਕਿ ਸਚੁ ਨੀਸਾਣੁ ॥ ਸੋ ਪ੍ਰਭੁ ਕਦੇ ਨ ਵੀਸਰੈ ਪਿਆਰੇ ਨਾਨਕ ਸਦ ਕੁਰਬਾਣੁ ॥੮॥੨॥

Halaṯ palaṯ savāri▫ā pi▫āre masṯak sacẖ nīsāṇ.  So parabẖ kaḏe na vīsrai pi▫āre Nānak saḏ kurbāṇ. ||8||2||

 

(Halat-u) the here and (palat-u) the hereafter are then (savaariaa = transformed) made favourable by the Almighty and one has (neesaan-u = sign) the identification of (sach-u) truthful living marked (mastak-i) on the forehead – as qualification for union with the Master.

May I (kadey na) never (veesarah-i) forget (so) that (prabh-u) Master and (sad) ever (kurbaan-u = am sacrifice) adore IT, says fifth Nanak. 8. 2.