SGGS pp 711-713, Ttoddi M: 4 and 5, Shabads 1-5.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

Note: There are countless allurements experienced by the sensory organs. This results in the mind thinking of them repeatedly. However, commitment to conform to Naam/Divine commands makes the mind steadfast in face of temptations. This comes with guidance of the guru. This is the message of the fourth Guru in this Shabad.

 

ਰਾਗੁ ਟੋਡੀ ਮਹਲਾ ੪ ਘਰੁ ੧ ॥ ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਮਨੁ ਮੇਰਾ ॥ ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਹਰਿ ਪ੍ਰਭੁ ਗੁਰੁ ਮੇਲੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Rāg todī mėhlā 4 gẖar 1.  Har bin rėh na sakai man merā.  Mere parīṯam parān har parabẖ gur mele bahur na bẖavjal ferā. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Ttoddi, (ghar-u 1) to be sung to the first beat. (Meyra) my (man-u) mind (na sakai) cannot (rah-i = live) be at peace (bin-u) without (har-i) the Almighty.

When (gur-u) the guru (meyley) unites me with (meyrey) my (preetam) Beloved, my (praan) very life, there will be no (pheyra) coming back (bhavjal-i) to the world-ocean, i.e. when one is united with/remembers the Creator, then one is not reborn into the world.

(Rahaau) dwell on this and contemplate.

 

ਮੇਰੈ ਹੀਅਰੈ ਲੋਚ ਲਗੀ ਪ੍ਰਭ ਕੇਰੀ ਹਰਿ ਨੈਨਹੁ ਹਰਿ ਪ੍ਰਭ ਹੇਰਾ ॥ ਸਤਿਗੁਰਿ ਦਇਆਲਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਪਾਧਰੁ ਹਰਿ ਪ੍ਰਭ ਕੇਰਾ ॥੧॥

Merai hī▫arai locẖ lagī parabẖ kerī har nainhu har parabẖ herā.  Saṯgur ḏa▫i▫āl har nām driṛ▫ā▫i▫ā har pāḏẖar har parabẖ kerā. ||1||

 

In (meyrai) my (heearai) heart (lagi) has developed (loch) yearning (keyri) for (prabh) the Master; I wish to (heyra = see) have vision of (har-i prabh-i) the Almighty Master (nainh-u) with the eyes, i.e. find the Almighty within.

When (daiaal-i) kind (satigur-i) the true guru (drirraaia) creates firm commitment to conducting the self by (naam-u) virtues and commands of (har-i) the Almighty then path (keyra = of) to (har-i prabh) the Almighty Master becomes (paadhar-u) the level/easy. 1.

 

ਹਰਿ ਰੰਗੀ ਹਰਿ ਨਾਮੁ ਪ੍ਰਭ ਪਾਇਆ ਹਰਿ ਗੋਵਿੰਦ ਹਰਿ ਪ੍ਰਭ ਕੇਰਾ ॥ ਹਰਿ ਹਿਰਦੈ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਗਾ ਮੁਖਿ ਮਸਤਕਿ ਭਾਗੁ ਚੰਗੇਰਾ ॥੨॥

Har rangī har nām parabẖ pā▫i▫ā har govinḏ har parabẖ kerā.  Har hirḏai man ṯan mīṯẖā lāgā mukẖ masṯak bẖāg cẖangerā. ||2||

 

Awareness of (har-i) Divine (naam-u) commands (keyra) of (har-i) the Almighty (prabh) Master, (har-i) the Almighty (govind) Master of the universe (paaia) is obtained within when imbued (rangi) h love of the Almighty.

One (laaga) finds (har-i) the Almighty (meettha = sweet) lovable in (hirdai) the heart, (man-i) mind and (tan-i) body – one is motivated to think and live by IT’s commands; such a person has (changeyra) good (bhaag-u) fortune written (mukh-i) on the face and (mastak-i) forehead, – based on good deeds of the past. 2.

 

ਲੋਭ ਵਿਕਾਰ ਜਿਨਾ ਮਨੁ ਲਾਗਾ ਹਰਿ ਵਿਸਰਿਆ ਪੁਰਖੁ ਚੰਗੇਰਾ ॥ ਓਇ ਮਨਮੁਖ ਮੂੜ ਅਗਿਆਨੀ ਕਹੀਅਹਿ ਤਿਨ ਮਸਤਕਿ ਭਾਗੁ
ਮੰਦੇਰਾ ॥੩॥

Lobẖ vikār jinā man lāgā har visri▫ā purakẖ cẖangerā.  O▫e manmukẖ mūṛ agi▫ānī kahī▫ahi ṯin masṯak bẖāg manḏerā. ||3||

 

On the other hand, those (jinaa) whose (man-u) mind (laaga = attached) is oriented to (lobh) greed and other (vikaar) vices, (changeyra = good) the virtuous (purakh-u) all pervasive (har-i) Almighty is (visriaa) forgotten by them.

(Oey = those) such (manmukh) self-willed persons (kaheeai = called) are (agiaani) ignorant and (moorr) foolish; they have (mandeyra) bad (bhaag-u) fortune written on (tin) their (mastak-i) foreheads – because of evil deeds of the past. 3

 

ਬਿਬੇਕ ਬੁਧਿ ਸਤਿਗੁਰ ਤੇ ਪਾਈ ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਪ੍ਰਭ ਕੇਰਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਗੁਰੂ ਤੇ ਪਾਇਆ ਧੁਰਿ ਮਸਤਕਿ ਭਾਗੁ ਲਿਖੇਰਾ ॥੪॥੧॥

Bibek buḏẖ saṯgur ṯe pā▫ī gur gi▫ān gurū parabẖ kerā.  Jan Nānak nām gurū ṯe pā▫i▫ā ḏẖur masṯak bẖāg likẖerā. ||4||1||

 

(Bibeyk) discerning (budh-i= intellect) thinking is (paai) obtained (tey) from (satigur) the true guru; the guru imparts (gur) the great (giaan-u) awareness (keyra) of commands of (prabh) the Master.

Says (jan) humble fourth Nanak: Awareness of (naaam-u) Divine commands is (paaiaa) obtained (tey) from the guru by one (mastak-i) on whose forehead such (bhaag-u) fortune (likheyra) is written (dhur-i = at source) by the Creator. 4. 1.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੧ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 1 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru, in Raga Ttoddi, (dupdey) with two 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.

 

ਸੰਤਨ ਅਵਰ ਨ ਕਾਹੂ ਜਾਨੀ ॥ ਬੇਪਰਵਾਹ ਸਦਾ ਰੰਗਿ ਹਰਿ ਕੈ ਜਾ ਕੋ ਪਾਖੁ ਸੁਆਮੀ ॥ ਰਹਾਉ ॥

Sanṯan avar na kāhū jānī.  Beparvāh saḏā rang har kai jā ko pākẖ su▫āmī. Rahā▫o.

 

(Santan) the saints (jaani = know) look to (na kaahoo) none (avar) other – than the Almighty.

Those (ja ko) on whose (paakh-u) side is, i.e. who take support of, (suaami) the Master, they are (sadaa) ever (beyparvaah = carefree) satisfied remaining (rang-i) in love of (har-i) the Almighty, i.e. are happy to obey IT’s commands. 

(Rahaau) dwell on this and contemplate.

 

ਊਚ ਸਮਾਨਾ ਠਾਕੁਰ ਤੇਰੋ ਅਵਰ ਨ ਕਾਹੂ ਤਾਨੀ ॥ ਐਸੋ ਅਮਰੁ ਮਿਲਿਓ ਭਗਤਨ ਕਉ ਰਾਚਿ ਰਹੇ ਰੰਗਿ ਗਿਆਨੀ ॥੧॥
Ūcẖ samānā ṯẖākur ṯero avar na kāhū ṯānī.  Aiso amar mili▫o bẖagṯan ka▫o rācẖ rahe rang gi▫ānī. ||1||

 

O (tthaakur) Master, (teyro) Your (samaana = equality) powers are (ooch = high) incomparable, (kaahoo) none (avar) other has such (taani) powers.

(Aiso) such (amar-u = immortal) Eternal Master (milio) is found (kau) by (bhagtan) the devotees; (giaani) aware of IT’s virtues, they (rahey) remain (raach-i) absorbed (rang-i) in IT’s love, i.e. lead life by IT’s virtues and commands. 1.

 

ਰੋਗ ਸੋਗ ਦੁਖ ਜਰਾ ਮਰਾ ਹਰਿ ਜਨਹਿ ਨਹੀ ਨਿਕਟਾਨੀ ॥ ਨਿਰਭਉ ਹੋਇ ਰਹੇ ਲਿਵ ਏਕੈ ਨਾਨਕ ਹਰਿ ਮਨੁ ਮਾਨੀ ॥੨॥੧॥

Rog sog ḏukẖ jarā marā har janėh nahī niktānī.  Nirbẖa▫o ho▫e rahe liv ekai Nānak har man mānī. ||2||1||

 

(Rog = disease) vices, (sog) sorrow, (jaraa = old age) weakness to resist temptations and (maraa = death) succumbing to them do not (lapttaani = cling) afflict (janah = servants) devotees of (har-i) the Almighty.

They (liv) focus on (eykai) the One, their (man-u) mind (maani = accepts) obeys the Master and (ho-e) becomes (nirbhau) fearless – as there is none above the Almighty, says fifth Nanak. 2. 1.

 

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Note: In the Shabad below the fifth Guru says that those who forget directions of the Almighty ever succumb to temptations – stray from the given path and do not get to the destination/attain union with the Creator. One needs to lead life remembering/emulating Divine virtues and obeying Divine commands to be able to resist temptations – not succumb to vices in the world-play – and to earn Divine grace.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਬਿਸਰਤ ਸਦਾ ਖੁਆਰੀ ॥ ਤਾ ਕਉ ਧੋਖਾ ਕਹਾ ਬਿਆਪੈ ਜਾ ਕਉ ਓਟ ਤੁਹਾਰੀ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Har bisraṯ saḏā kẖu▫ārī.  Ŧā ka▫o ḏẖokẖā kahā bi▫āpai jā ka▫o ot ṯuhārī. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Bisrat-i) forgetting Naam/virtues and commands of (har-i) the Almighty – and going one’s own way under influence of temptations – (sadaa) ever results in (khuaari) frustration, i.e. there is no peace in life, and the objective of union with the Almighty is not achieved.

O Almighty, one (ja kau) who takes (tumaari) Your (ott) protection, i.e. one who places the self in Your care and obedience, (dhokha = cheating) temptations (kahaa = how?) cannot (biaapai) afflict him/her.

(Rahaau) dwell on this and reflect.

 

Page 712

 

ਬਿਨੁ ਸਿਮਰਨ ਜੋ ਜੀਵਨੁ ਬਲਨਾ ਸਰਪ ਜੈਸੇ ਅਰਜਾਰੀ ॥ ਨਵ ਖੰਡਨ ਕੋ ਰਾਜੁ ਕਮਾਵੈ ਅੰਤਿ ਚਲੈਗੋ ਹਾਰੀ ॥੧॥

Bin simran jo jīvan balnā sarap jaise arjārī.  Nav kẖandan ko rāj kamāvai anṯ cẖalaigo hārī. ||1||

 

(Jeevan-u) a life (jo) which is lived (bin-u) without (simran) keeping in mind – Divine virtues and commands – (balna = burns) is filled with vices, (jaisey) like (sarap) a serpent has a long (arjaari) life – but it keeps burning within because of its own poison.

Such a person may (kamaavai = does, raaj-u = kingdom/rule) rule (nav = nine, khanddan = planets) the whole universe, but (chalaigo) shall depart from the world (haar-i) failing the test – of having carried out his/her duties in life which alone enables union with the Almighty. 1.

 

ਗੁਣ ਨਿਧਾਨ ਗੁਣ ਤਿਨ ਹੀ ਗਾਏ ਜਾ ਕਉ ਕਿਰਪਾ ਧਾਰੀ ॥ ਸੋ ਸੁਖੀਆ ਧੰਨੁ ਉਸੁ ਜਨਮਾ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰੀ ॥੨॥੨॥

Guṇ niḏẖān guṇ ṯin hī gā▫e jā ka▫o kirpā ḏẖārī.  So sukẖī▫ā ḏẖan us janmā Nānak ṯis balihārī. ||2||2||

 

(Tin hi) only that person (gaaey = sings) praises and emulates (gun) virtues of the Almighty, (gun = virtues, nidhaan = treasure) the treasure of virtues, (ja kau) on whom the Almighty (dhaar-i) bestows (kirpa = kindness) grace, i.e. s/he is motivated from within – and this is based on one’s experiences and deeds.

(So) that person is (sukheeaa) comfortable in life, (us-u) his/her (janmaa) human birth is (dhann-u) blessed – for s/he performs his/her duties as human being and attains the objective of human birth to unite with the Creator; I (balihaari = am sacrifice) adore – and follow the example of – (tis-u) that person, says fifth Nanak. 2. 2.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਚਉਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 2 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of fifth Guru, in Raga Ttoddi, (chaupdey) with four stanzas, (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.

 

ਧਾਇਓ ਰੇ ਮਨ ਦਹ ਦਿਸ ਧਾਇਓ ॥ ਮਾਇਆ ਮਗਨ ਸੁਆਦਿ ਲੋਭਿ ਮੋਹਿਓ ਤਿਨਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਓ ॥ ਰਹਾਉ ॥

Ḏẖā▫i▫o re man ḏah ḏis ḏẖā▫i▫o.  Mā▫i▫ā magan su▫āḏ lobẖ mohi▫o ṯin parabẖ āp bẖulā▫i▫o. Rahā▫o.

 

(Rey) o human beings, (man = mind) the human mind (dhaaio) runs in (dah = ten) all directions, i.e. it keeps thinking of all types of things all the time.

It remains (magan) engrossed in (maaiaa) the world-play, i.e. relatives, wealth, status etc, and is (mohio) enticed (lobh-i = greed) to indulge in (suaad-i = taste) transitory pleasures; however (tin-i = that) the (prabh-i) Master (aap-i) IT-self (bhulaaio) leads it astray.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਕਥਾ ਹਰਿ ਜਸ ਸਾਧਸੰਗਤਿ ਸਿਉ ਇਕੁ ਮੁਹਤੁ ਨ ਇਹੁ ਮਨੁ ਲਾਇਓ ॥ ਬਿਗਸਿਓ ਪੇਖਿ ਰੰਗੁ ਕਸੁੰਭ ਕੋ ਪਰ ਗ੍ਰਿਹ ਜੋਹਨਿ ਜਾਇਓ ॥੧॥

Har kathā har jas sāḏẖsangaṯ si▫o ik muhaṯ na ih man lā▫i▫o.  Bigsi▫o pekẖ rang kasumbẖ ko par garih johan jā▫i▫o. ||1||

 

The human being does not (laaio) apply (ihu = this) his/her (man-u) mind (sio) with (kathaa = description) virtues and (jas) praise of (har-i) the Almighty even for (ik-u) one (muhat-u/maoorat-i = fortyeight minutes) short period, (saadhsangat-i) in holy congregation.

But (bigsio) feels happy (peykh-i) seeing (rang-u) the color of (kasumbh) safflower – which is attractive but fades fast, i.e. s/he indulges in transitory pleasures; s/he (jaaio) goes (john-i) to see (par) another’s (grih = home) spouse, i.e. indulges in extramarital relations. 1.

 

Note: The verse below uses the example of the ox of the oilman. For extracting oil, the oil-seeds are put in a container with the rotating crusher in it being connected to the harness of an ox, which goes round and round. The message is that the way the ox moves to serve the purpose of the oilman but does not itself get anywhere, similarly the human soul, which is driven by desires keeps going through cycles of births and deaths, but is unable to unite with the Creator.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਭਾਉ ਨ ਕੀਨੋ ਨਹ ਸਤ ਪੁਰਖੁ ਮਨਾਇਓ ॥ ਧਾਵਤ ਕਉ ਧਾਵਹਿ ਬਹੁ ਭਾਤੀ ਜਿਉ ਤੇਲੀ ਬਲਦੁ ਭ੍ਰਮਾਇਓ ॥੨॥

Cẖaran kamal si▫o bẖā▫o na kīno nah saṯ purakẖ manā▫i▫o.  Ḏẖāvaṯ ka▫o ḏẖāvėh baho bẖāṯī ji▫o ṯelī balaḏ bẖarmā▫i▫o. ||2||

 

S/he does not (keeno = does, bhaau = love) put the mind (sio) on (kamal = lotus, charan = feet of the Almighty) living by virtues and commands of the Creator and thus (nah) does not (manaaio = persuade) please (sat = eternal, purakh = person) the Almighty – to become acceptable for union.

S/he (dhaavah-i) runs (kau) to (dhaavat = which runs, shall go away) transitory persons/materials/pleasures of (bah-u) numerous (bhaati) types; (jio) like (balad-u) the ox of (t-eli) the oilman (bhramaaio = wanders/moves) keeps going round the oil-extracting machine, – so does the soul remain in cycles of births and deaths. 2.

 

ਨਾਮ ਦਾਨੁ ਇਸਨਾਨੁ ਨ ਕੀਓ ਇਕ ਨਿਮਖ ਨ ਕੀਰਤਿ ਗਾਇਓ ॥ ਨਾਨਾ ਝੂਠਿ ਲਾਇ ਮਨੁ ਤੋਖਿਓ ਨਹ ਬੂਝਿਓ ਅਪਨਾਇਓ ॥੩॥

Nām ḏān isnān na kī▫o ik nimakẖ na kīraṯ gā▫i▫o.  Nānā jẖūṯẖ lā▫e man ṯokẖi▫o nah būjẖi▫o apnā▫i▫o. ||3|

 

S/he does not (keeo = does) practice (naam) Divine virtues and commands, (daan-u = alms) sharing with others and (isnaan-u = bath) purifying the mind; s/he does not (gaaio = sing) remember and praise (keerat-i) virtues of the Almighty even for (nimakh) a moment.

S/he (laaey) engages in (naana) numerous (jhootth-i = false/im-permanent) transitory pleasures – like wealth and relatives who will be left behind on death – to (tokhio) please (man-u) the mind, but does not (boojhio) understand/recognize what is his/her (apnaaio) own, i.e. does not gather the wealth of Divine virtues which stays with the soul hare and accompanies to the hereafter. 3.

 

ਪਰਉਪਕਾਰ ਨ ਕਬਹੂ ਕੀਏ ਨਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿ ਧਿਆਇਓ ॥ ਪੰਚ ਦੂਤ ਰਚਿ ਸੰਗਤਿ ਗੋਸਟਿ ਮਤਵਾਰੋ ਮਦ ਮਾਇਓ ॥੪॥

Par▫upkār na kabhū kī▫e nahī saṯgur sev ḏẖi▫ā▫i▫o.  Pancẖ ḏūṯ racẖ sangaṯ gosat maṯvāro maḏ mā▫i▫o. ||4||

 

S/he (na kabahoo) never (kee-ey) does (parupkaar) a good deed to others; s/he does not (dhiaaio) pay attention to the teachings of, or (seyv-i = serve) obey (satigur-u) the true guru.

(Rach-i = absorbed) being in (sangat-i) company of, and (gosatt-i = conversation) consultation with, i.e. under the influence (panch) the five (doot = messengers of evil) vices – lust, anger, greed, attachment to world-play and vanity – remains (matvaaro) inebriated with (mad = intoxicant) temptations in (maaio/maaia) the world-play. 4.

 

ਕਰਉ ਬੇਨਤੀ ਸਾਧਸੰਗਤਿ ਹਰਿ ਭਗਤਿ ਵਛਲ ਸੁਣਿ ਆਇਓ ॥ ਨਾਨਕ ਭਾਗਿ ਪਰਿਓ ਹਰਿ ਪਾਛੈ ਰਾਖੁ ਲਾਜ ਅਪੁਨਾਇਓ ॥੫॥੧॥੩॥

Kara▫o benṯī sāḏẖsangaṯ har bẖagaṯ vacẖẖal suṇ ā▫i▫o.  Nānak bẖāg pari▫o har pācẖẖai rākẖ lāj apunā▫i▫o. ||5||1||3||

 

(Sun-i) hearing that (har-i) the Almighty (vachhal) loves IT’s (bhagat-i) devotees, I (aaio = came to) have joined (saadhsangat-i) company of the seekers and (karau) make (beynti) supplication to IT.

I (bhaag-i) ran (paachhai) after (har-i) the Almighty, i.e. sought sanctuary, and requested IT to (raakh-u) protect (laaj) honour of (apunaaio = own) IT’s devotee, says fifth Nanak. 5. 1. 3.

 

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Note: The Shabad below uses many analogies to show the futility of displaying devotion. This is the case with practice of rituals without living by Divine virtues and commands

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਮਾਨੁਖੁ ਬਿਨੁ ਬੂਝੇ ਬਿਰਥਾ ਆਇਆ ॥ ਅਨਿਕ ਸਾਜ ਸੀਗਾਰ ਬਹੁ ਕਰਤਾ ਜਿਉ ਮਿਰਤਕੁ ਓਢਾਇਆ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Mānukẖ bin būjẖe birthā ā▫i▫ā.  Anik sāj sīgār baho karṯā ji▫o mirṯak odẖā▫i▫o. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Maanukh-u) a person who (bin-u = without) does not (boojh-e) understand – the purpose of human birth to remember and emulate virtues of the Almighty – (aaiaa = comes) takes human birth (birtha) in vain.

S/he (karta) makes (bahu) plenty of (saaj) adornments and (seegaar) embellishments of (anik) many types but that serves no purpose (jio) as is (oddhaaia) dressing (mirtak-u) a dead body, i.e. performs rituals to impress people but has no value before the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਧਾਇ ਧਾਇ ਕ੍ਰਿਪਨ ਸ੍ਰਮੁ ਕੀਨੋ ਇਕਤ੍ਰ ਕਰੀ ਹੈ ਮਾਇਆ ॥ ਦਾਨੁ ਪੁੰਨੁ ਨਹੀ ਸੰਤਨ ਸੇਵਾ ਕਿਤ ਹੀ ਕਾਜਿ ਨ ਆਇਆ ॥੧॥

Ḏẖā▫e ḏẖā▫e kirpan saram kīno ikaṯar karī hai mā▫i▫ā.  Ḏān punn nahī sanṯan sevā kiṯ hī kāj na ā▫i▫ā. ||1||

 

S/he is like (kripan) a miser who (dhaaey dhaaey = ever runs) vigorously (sram-u = effort, keeno = makes) toils to (kar-i = does, ikatr = collection) amass (maaia) wealth – it is for the sake of wealth, but it is of no use to him/her.

S/he (nahi) does not (daan-u = alms) give to the needy, (punn-u) use for good of others or (seyva) serve (santan) the saints; the wealth does not (kaam-i = purpose, aaiaa = put to) serve any purpose. 1.

 

ਕਰਿ ਆਭਰਣ ਸਵਾਰੀ ਸੇਜਾ ਕਾਮਨਿ ਥਾਟੁ ਬਨਾਇਆ ॥ ਸੰਗੁ ਨ ਪਾਇਓ ਅਪੁਨੇ ਭਰਤੇ ਪੇਖਿ ਪੇਖਿ ਦੁਖੁ ਪਾਇਆ ॥੨॥

Kar ābẖraṇ savārī sejā kāman thāt banā▫i▫ā.  Sang na pā▫i▫o apune bẖarṯe pekẖ pekẖ ḏukẖ pā▫i▫ā. ||2||

 

S/he is like (kaaman-i) a wife (kar-i = doing, aabharn = ornaments/adornment) decorating herself and (svaari) nicely making (seyja) the bed, (banaaia) making (thaat = construction) arrangements, i.e. expects to find the almighty through rituals.

But does not (paaio) get to be (sang-i) together with (apuney = own) her (bhartey) husband, and (paaiaa) feels (dukh-u) the pain, i.e. one fails to achieve union with the Creator by rituals and feels disappointed. 2.

 

ਸਾਰੋ ਦਿਨਸੁ ਮਜੂਰੀ ਕਰਤਾ ਤੁਹੁ ਮੂਸਲਹਿ ਛਰਾਇਆ ॥ ਖੇਦੁ ਭਇਓ ਬੇਗਾਰੀ ਨਿਆਈ ਘਰ ਕੈ ਕਾਮਿ ਨ ਆਇਆ ॥੩॥

Sāro ḏinas majūrī karṯā ṯuhu mūslahi cẖẖarā▫i▫ā.  Kẖeḏ bẖa▫i▫o begārī ni▫ā▫ī gẖar kai kām na ā▫i▫ā. ||3||

 

Someone performing rituals is like one who (majoori = labor, karta = does) toils (saaro) the whole (dinas-u) day – (mooslah-i) using a crusher to get grain (chharaaia) by threshing (tuh-u) husk – which has no grain in it.

S/he then (bhaio) feels (kheyd-u) sad (ki niaai) like (beygaari) an unpaid labourer, as his/her rituals are of no (kaam-i = purpose, aaiaa = comes/serves) use for (ghar = home) him/her soul being accepted by the Creator. 3.

 

ਭਇਓ ਅਨੁਗ੍ਰਹੁ ਜਾ ਕਉ ਪ੍ਰਭ ਕੋ ਤਿਸੁ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਇਆ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਪਾਛੈ ਪਰਿਅਉ ਜਨ ਨਾਨਕ ਹਰਿ ਰਸੁ ਪਾਇਆ
॥੪॥੨॥੪॥

Bẖa▫i▫o anūgrahu jā ka▫o parabẖ ko ṯis hirḏai nām vasā▫i▫ā.  Sāḏẖsangaṯ kai pācẖẖai pari▫a▫o jan Nānak har ras pā▫i▫ā. ||4||2||4||

 

One (ja kau) on whom (anugrah-u = mercy) grace (ko) of (prabh) the Almighty (bhaio) is bestowed, (naam-u) Divine virtues and commands (vasaaio) dwell (tis-u) in his/her (hirdai) mind – as guide for life.

S/he (pario = places the self, paachhai = behind) follows the seekers in (saadsangat-i) holy congregation and (paaiaa) obtains (har-i = divine, ras-u = elixir) awareness of Divine virtues, and lives by them, says fifth Nanak. 4. 2. 4.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਕ੍ਰਿਪਾ ਨਿਧਿ ਬਸਹੁ ਰਿਦੈ ਹਰਿ ਨੀਤ ॥ ਤੈਸੀ ਬੁਧਿ ਕਰਹੁ ਪਰਗਾਸਾ ਲਾਗੈ ਪ੍ਰਭ ਸੰਗਿ ਪ੍ਰੀਤਿ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Kirpā niḏẖ bashu riḏai har nīṯ.  Ŧaisī buḏẖ karahu pargāsā lāgai parabẖ sang parīṯ. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O (kripa = kindness, nidh-i = treasure) compassionate Master, please (nit) ever (basahu) dwell in my (ridai) mind, i.e. may I ever be conscious of Your virtues and commands.

(Karhu = make, pargaasa = light) enlighten my (budh-i) intellect such that I (laagai) develop (preet-i) affection (sang-i) for You, (prabh) the Almighty, i.e. I should ever conduct myself by Your virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਦਾਸ ਤੁਮਾਰੇ ਕੀ ਪਾਵਉ ਧੂਰਾ ਮਸਤਕਿ ਲੇ ਲੇ ਲਾਵਉ ॥ ਮਹਾ ਪਤਿਤ ਤੇ ਹੋਤ ਪੁਨੀਤਾ ਹਰਿ ਕੀਰਤਨ ਗੁਨ ਗਾਵਉ ॥੧॥

Ḏās ṯumāre kī pāva▫o ḏẖūrā masṯak le le lāva▫o.  Mahā paṯiṯ ṯe hoṯ punīṯā har kīrṯan gun gāva▫o. ||1||

 

May I (paavau) obtain (dhoora) dust of the feet of (tumaarey) Your (daas = servants) devotees and (ley ley = taking) taking it, (laavau) apply (mastak-i) on the forehead, i.e. may I find those devotees whom I should pay obeisance and follow.

Then I, (mahaa) a great (patit= fallen) transgressor may (hot) become (puneeta) purified of vices; and (gaavau) sing and (keertan) praise Your (gun) virtues – and emulate them. 1.

 

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ਆਗਿਆ ਤੁਮਰੀ ਮੀਠੀ ਲਾਗਉ ਕੀਓ ਤੁਹਾਰੋ ਭਾਵਉ ॥ ਜੋ ਤੂ ਦੇਹਿ ਤਹੀ ਇਹੁ ਤ੍ਰਿਪਤੈ ਆਨ ਨ ਕਤਹੂ ਧਾਵਉ ॥੨॥

Āgi▫ā ṯumrī mīṯẖī lāga▫o kī▫o ṯuhāro bẖāva▫o.  Jo ṯū ḏėh ṯahī ih ṯaripṯai ān na kaṯhū ḏẖāva▫o. ||2||

 

May I (laagau = seem) find (tumri) Your (aagiaa) commands (meetthee = sweet) agreeable and (tuhaario) Your (keeo = doing) will (bhaavau) pleasing.

May (ih-u) this seeker (triptai = satiated) be satisfied with (jo) whatever (too) You (deyh-i) give, and not (dhaavau = run) look to (katahoo) anywhere (aan) else. 2.

 

ਸਦ ਹੀ ਨਿਕਟਿ ਜਾਨਉ ਪ੍ਰਭ ਸੁਆਮੀ ਸਗਲ ਰੇਣ ਹੋਇ ਰਹੀਐ ॥ ਸਾਧੂ ਸੰਗਤਿ ਹੋਇ ਪਰਾਪਤਿ ਤਾ ਪ੍ਰਭੁ ਅਪੁਨਾ ਲਹੀਐ ॥੩॥

Saḏ hī nikat jān▫o parabẖ su▫āmī sagal reṇ ho▫e rahī▫ai.  Sāḏẖū sangaṯ ho▫e parāpaṯ ṯā parabẖ apunā lahī▫ai. ||3||

 

May I (sad hi) forever (jaanau = know) experience (prabh) the Almighty (suaami) Master (nikatt-i) near – caring and watching – and (raheeai = remain, reyn = dust of feet) be humble at (sagal) all times.

And seek (sangat-i) company/guidance of (saadhoo) the guru, because when it (hoey) is (prapat-i) obtained, then one (laheeai) finds (prabh-u) the Master (apuna = own) of all. 3.

 

ਸਦਾ ਸਦਾ ਹਮ ਛੋਹਰੇ ਤੁਮਰੇ ਤੂ ਪ੍ਰਭ ਹਮਰੋ ਮੀਰਾ ॥ ਨਾਨਕ ਬਾਰਿਕ ਤੁਮ ਮਾਤ ਪਿਤਾ ਮੁਖਿ ਨਾਮੁ ਤੁਮਾਰੋ ਖੀਰਾ ॥੪॥੩॥੫॥

Saḏā saḏā ham cẖẖohre ṯumre ṯū parabẖ hamro mīrā.  Nānak bārik ṯum māṯ piṯā mukẖ nām ṯumāro kẖīrā. ||4||3||5||

 

(Ham) we are (sadaa sadaa) forever (tumrey) Your (chhohrey = boys on call) servants and (too) You (hamro) our (meera) Master.

Says fifth Nanak: We are like (baarik) children and (tum) You (maat = mother, pitaa = father) the parent; please put (kheera) the milk of (tumaaro) Your (naam-u) Naam in our (mukh-i) mouths, i.e. impart awareness of Your virtues and commands – to live by, and be acceptable to You. 4. 3. 5.