SGGS pp 713-715, Ttoddi M: 5, Shabads 6-19.

 

ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਦੁਪਦੇ               ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 2 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Ttoddi, (dupadey) with two stanzas each, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known (gurprsaad-i) with the true guru’s grace/guidance.

 

Note: There are two types of pleasures; one, which the body enjoys – and one chases them in numerous ways – but they last during limited period of the lifespan. The second is the pleasure the soul seeks; it is to be at peace with itself in life, and unite with the Creator to settle down with IT after death. This brings eternal peace in life and obviates further cycles of births and death. It is the latter that a discerning person seeks. This is the message of the Shabad below.

 

ਮਾਗਉ ਦਾਨੁ ਠਾਕੁਰ ਨਾਮ ॥ ਅਵਰੁ ਕਛੂ ਮੇਰੈ ਸੰਗਿ ਨ ਚਾਲੈ ਮਿਲੈ ਕ੍ਰਿਪਾ ਗੁਣ ਗਾਮ ॥੧॥ ਰਹਾਉ ॥

Māga▫o ḏān ṯẖākur nām.  Avar kacẖẖū merai sang na cẖālai milai kirpā guṇ gām. ||1|| rahā▫o.

 

O (tthaakur) Master, I (maagau) ask for (daan-u = charity) benediction – of awareness of, and ability to conform to, – Your (naam) virtues and commands.

(Kachhoo na) nothing (avar-u) else shall (chaalai) go (sang-i) with (meyrai) me to the hereafter; it is with Your (kripa) kindness that I can (milai) get to (gaam = sing) praise and emulate Your (gun) virtues.

(Rahaau) dwell on this and contemplate.

 

ਰਾਜੁ ਮਾਲੁ ਅਨੇਕ ਭੋਗ ਰਸ ਸਗਲ ਤਰਵਰ ਕੀ ਛਾਮ ॥ ਧਾਇ ਧਾਇ ਬਹੁ ਬਿਧਿ ਕਉ ਧਾਵੈ ਸਗਲ ਨਿਰਾਰਥ ਕਾਮ ॥੧॥

Rāj māl anek bẖog ras sagal ṯarvar kī cẖẖām.  Ḏẖā▫e ḏẖā▫e baho biḏẖ ka▫o ḏẖāvai sagal nirārath kām. ||1||

 

Out of the other things one may ask; (raaj-u) kingdom/status, (maal-u) wealth, (bhog) enjoying (aneyk) numerous (ras) objects of pleasure; they are (sagal) all transitory like (chhaam) the shade of (tarvar) a tree.

One (dhaaey dhaaey) keeps running after them (dhaavai = runs) pursuing them in (bah-u) many (bidh-i) ways, but (sagal) all (kaam = doing) efforts are (niraarath) useless – as they are left behind on death. 1.

 

ਬਿਨੁ ਗੋਵਿੰਦ ਅਵਰੁ ਜੇ ਚਾਹਉ ਦੀਸੈ ਸਗਲ ਬਾਤ ਹੈ ਖਾਮ ॥ ਕਹੁ ਨਾਨਕ ਸੰਤ ਰੇਨ ਮਾਗਉ ਮੇਰੋ ਮਨੁ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥੨॥੧॥੬॥

Bin govinḏ avar je cẖāha▫o ḏīsai sagal bāṯ hai kẖām.  Kaho Nānak sanṯ ren māga▫o mero man pāvai bisrām.

||2||1||6||

 

(Jey) if I (chaahau) desire anything (avar-u) else (bin-u) except union with (govind = master of the earth) the Almighty, (sagal baat) all that (deesai = seen) is found to be (khaam = raw) of no use.

(Kah-u) say o fifth Nanak/seekers: I (maagau) ask for (reyn) dust of the feet of, i.e. opportunity to learn from and follow, (sant) the saints – who can unite me with the Almighty – so that (meyro) my (man-u) mind (paavai) obtains (bisraam) rest/peace, i.e. the soul settles down by union with the Creator. 2. 1. 6.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਜੀ ਕੋ ਨਾਮੁ ਮਨਹਿ ਸਾਧਾਰੈ ॥ ਜੀਅ ਪ੍ਰਾਨ ਸੂਖ ਇਸੁ ਮਨ ਕਉ ਬਰਤਨਿ ਏਹ ਹਮਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Parabẖ jī ko nām manėh saḏẖārai.  Jī▫a parān sūkẖ is man ka▫o barṯan eh hamārai. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Naam-u) virtues and commands (ko) of (jee) the revered (prabh) Almighty are (saadhaarai) a good/effective support (manah-i) for the mind – they act as guide for life.

They are my (jeea) soul and (praan) life, and provide (sookh) peace (kau) to (is-u) this (man) mind; (eyh) they are (hamaarai) my (bartan-i) wherewithal – to lead life with. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਮੁ ਜਾਤਿ ਨਾਮੁ ਮੇਰੀ ਪਤਿ ਹੈ ਨਾਮੁ ਮੇਰੈ ਪਰਵਾਰੈ ॥ ਨਾਮੁ ਸਖਾਈ ਸਦਾ ਮੇਰੈ ਸੰਗਿ ਹਰਿ ਨਾਮੁ ਮੋ ਕਉ ਨਿਸਤਾਰੈ ॥੧॥

Nām jāṯ nām merī paṯ hai nām merai parvārai.  Nām sakẖā▫ī saḏā merai sang har nām mo ka▫o nisṯārai. ||1||

 

People are proud of their caste and status, but for me Naam is my (jaat-i) caste, (pat-i) honor and (parvaarai = family) lineage.

Naam is (sadaa) ever (meyrai = my, sang-i = company) with me as (sakhaai) companion, and (nistaarai) saves (mo kau) me from vices. 1.

 

ਬਿਖੈ ਬਿਲਾਸ ਕਹੀਅਤ ਬਹੁਤੇਰੇ ਚਲਤ ਨ ਕਛੂ ਸੰਗਾਰੈ ॥ ਇਸਟੁ ਮੀਤੁ ਨਾਮੁ ਨਾਨਕ ਕੋ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਭੰਡਾਰੈ ॥੨॥੨॥੭॥

Bikẖai bilās kahī▫aṯ bahuṯere cẖalaṯ na kacẖẖū sangāre.  Isat mīṯ nām Nānak ko har nām merai bẖandārai. ||2||2||7||

 

There are (bahuteyrey) plenty of (bilaas) pleasures (bikhai) based on vices, but (na kachhoo) nothing (chalat = goes, sangaarai = with) accompanies to give succor to the soul when it is needed.

(Ko) for me fifth Nanak, (har-i naam-i) Divine virtues and commands are (istt-u) my loved one, (meet-u) friend and my (bhanddaarai = storehouses) wealth, says fifth Nanak. 2. 2. 7.

 

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ਟੋਡੀ ਮ: ੫ ॥ ਨੀਕੇ ਗੁਣ ਗਾਉ ਮਿਟਹੀ ਰੋਗ ॥ ਮੁਖ ਊਜਲ ਮਨੁ ਨਿਰਮਲ ਹੋਈ ਹੈ ਤੇਰੋ ਰਹੈ ਈਹਾ ਊਹਾ ਲੋਗੁ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Nīke guṇ gā▫o mithī rog.  Mukẖ ūjal man nirmal ho▫ī hai ṯero rahai īhā ūhā log. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O human being, (gaau = sing) praise and emulate (neekey) the sublime (gun) virtues of the Almighty; this (mittahee = erases) removes (rog = ailments) influence of evil on the mind.

(Man-u) the mind (hoee hai) becomes (nirmal) free of vices, and you (rahai = maintain) will have (mukh = face, oojal = clean/unblemished) good reputation in both (log-u) realms, (eeha) here in the world and (oohaa = there) in the hereafter.

(Rahaau) dwell on this and contemplate.

 

ਚਰਨ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਮਨਹਿ ਚਰਾਵਉ ਭੋਗ ॥ ਛੋਡਿ ਆਪਤੁ ਬਾਦੁ ਅਹੰਕਾਰਾ ਮਾਨੁ ਸੋਈ ਜੋ ਹੋਗੁ ॥੧॥

Cẖaran pakẖār kara▫o gur sevā manėh cẖarāva▫o bẖog.  Cẖẖod āpaṯ bāḏ ahaʼnkārā mān so▫ī jo hog. ||1||

 

We should (pakhaar-i = wash, charan = feet) respectfully (karau = carry out, seyva = service) obey the guru and (charaavau bhog = offering of food to a deity) make offering (manah-i) of the mind, i.e. keep the guru’s teachings in mind and submit to them.

We should (chhodd-i = leave) give up (aapat-u = self-importance) ego, (baad-u) conflict and (ahankaara) vanity, and (maan-u) accept (jo) whatever (hog-u) happens, i.e. happily accept Divine will. 1.

 

ਸੰਤ ਟਹਲ ਸੋਈ ਹੈ ਲਾਗਾ ਜਿਸੁ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖੋਗੁ ॥ ਕਹੁ ਨਾਨਕ ਏਕ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕਰਣੈ ਜੋਗੁ ॥੨॥੩॥੮॥

Sanṯ tahal so▫ī hai lāgā jis masṯak likẖi▫ā likẖog.  Kaho Nānak ek bin ḏūjā avar na karṇai jog. ||2||3||8||

 

But (soee) only that person (hai laaga) engages in (ttahl = service) obedience to (sant) the guru in (jis-u) whose (mastak-i = forehead) destiny it is so (likhog-u) written.

There is none (avar-u, dooja) other (bin-u) except (eyk) the One Master (jog-u) capable of (karnai) doing anything. 2. 3. 8.

 

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Note: We commit so many transgressions that it would be difficult to attain union with the Creator. The only way we may hope to unite with the Almighty is if IT graciously forgives our transgressions. In this Shabad, the fifth Guru supplicates to the Almighty on behalf of the creatures for this grace to follow the guru to obey Divine commands, and obviate rebirth.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਸਤਿਗੁਰ ਆਇਓ ਸਰਣਿ ਤੁਹਾਰੀ ॥ ਮਿਲੈ ਸੂਖੁ ਨਾਮੁ ਹਰਿ ਸੋਭਾ ਚਿੰਤਾ ਲਾਹਿ ਹਮਾਰੀ ॥੧॥  ਰਹਾਉ ॥

Todī mėhlā 5.  Saṯgur ā▫i▫o saraṇ ṯuhārī.  Milai sūkẖ nām har sobẖā cẖinṯā lāhi hamārī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi: O (satigur) true guru, I (aaio = came to) have placed myself in (tuhaaree) Your (saran-i = sanctuary) care and obedience.

It is with Your grace that one (milai) receives awareness of (naam-u) commands of (har-i) the Almighty, and to (sobha = glory) praise and emulate God; this gives (sookh-u) peace and (laah-i) removes (hamaaree) my (chinta) anxiety – of feeling separated from You. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਵਰ ਨ ਸੂਝੈ ਦੂਜੀ ਠਾਹਰ ਹਾਰਿ ਪਰਿਓ ਤਉ ਦੁਆਰੀ ॥ ਲੇਖਾ ਛੋਡਿ ਅਲੇਖੈ ਛੂਟਹ ਹਮ ਨਿਰਗੁਨ ਲੇਹੁ ਉਬਾਰੀ ॥੧॥

Avar na sūjẖai ḏūjī ṯẖāhar hār pari▫o ṯa▫o ḏu▫ārī.  Lekẖā cẖẖod alekẖai cẖẖūtah ham nirgun leho ubārī. ||1||

 

I (na soojhai = not seen) cannot think of any (doojee) other (tthaahar = place) source of solace, so (haar-i) having failed to find anyone, I have (pario) fallen at (tau) Your (duaaree) door.

Please (leyh-u ubaaree) lift (ham) me, (nirgun) a virtue-less person, out of vices (chhodd-i = leave) ignoring (leykha = account) record of my faults; I can only (chhoottah) be delivered (aleykhai = without the account) without looking at my deeds, i.e. by ignoring my faults. 1.

 

ਸਦ ਬਖਸਿੰਦੁ ਸਦਾ ਮਿਹਰਵਾਨਾ ਸਭਨਾ ਦੇਇ ਅਧਾਰੀ ॥ ਨਾਨਕ ਦਾਸ ਸੰਤ ਪਾਛੈ ਪਰਿਓ ਰਾਖਿ ਲੇਹੁ ਇਹ ਬਾਰੀ ॥੨॥੪॥੯॥

Saḏ bakẖsinḏ saḏā miharvānā sabẖnā ḏe▫e aḏẖārī.  Nānak ḏās sanṯ pācẖẖai pari▫o rākẖ leho ih bārī. ||2||4||9||

 

 You are (sad) ever (bakhsind-u) gracious and (mihrvaana) kind; You (dey-i) give (adhaaree = support) succor to (sabhna) all.

I have been through numerous births in other life forms in which I could not follow the guru. With Your grace, (daas = servant) this seeker (paachai pario) follows (sant) the guru – in this human birth to conform to Divine commands; please (raakh-i leyh-u) save me from rebirth (ih) this (baaree) time – in this human birth, o Almighty, says fifth Nanak. 2. 4. 9.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਰਸਨਾ ਗੁਣ ਗੋਪਾਲ ਨਿਧਿ ਗਾਇਣ ॥ ਸਾਂਤਿ ਸਹਜੁ ਰਹਸੁ ਮਨਿ ਉਪਜਿਓ ਸਗਲੇ ਦੂਖ ਪਲਾਇਣ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Rasnā guṇ gopāl niḏẖ gā▫iṇ.  Sāʼnṯ sahj rahas man upji▫o sagle ḏūkẖ palā▫iṇ. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. Those who (gaain = sing) praise and emulate (gun) virtues of the Almighty (gopaal) Sustainer of the universe, (nidh-i) the treasure of virtues,

(Saant-i) peace, (sahj-u) tranquility and (rahas-u) joy (upjio = manifest) are experienced (man-i) by their minds; and (sagley) all kinds of (dookh) distresses (plaain = run) leave. 1.

(Rahaau) dwell on this and contemplate.

 

Page 714

 

ਜੋ ਮਾਗਹਿ ਸੋਈ ਸੋਈ ਪਾਵਹਿ ਸੇਵਿ ਹਰਿ ਕੇ ਚਰਣ ਰਸਾਇਣ ॥ ਜਨਮ ਮਰਣ ਦੁਹਹੂ ਤੇ ਛੂਟਹਿ ਭਵਜਲੁ ਜਗਤੁ ਤਰਾਇਣ ॥੧॥

Jo māgėh so▫ī so▫ī pāvahi sev har ke cẖaraṇ rasā▫iṇ.  Janam maraṇ ḏuhhū ṯe cẖẖūtėh bẖavjal jagaṯ ṯarā▫iṇ. ||1||

 

Those who (seyv-i = serve, charan = feet) carry out commands of (har-i) the Almighty, doing which is (rasaain = tasty) the source of solace, they (paavah-i) get (soee soee) all that (jo) which they (maagah-i) ask, i.e. everything is achieved by conducting the self by Divine commands, or laws of nature.

They (taraain = swim) get across (bhavjal-u) the world-ocean, never coming back to (jagat-u) the world; they (chhoottah-i) escape (dohhoo) both (janam) births and (maran) deaths. 2.

 

ਖੋਜਤ ਖੋਜਤ ਤਤੁ ਬੀਚਾਰਿਓ ਦਾਸ ਗੋਵਿੰਦ ਪਰਾਇਣ ॥ ਅਬਿਨਾਸੀ ਖੇਮ ਚਾਹਹਿ ਜੇ ਨਾਨਕ ਸਦਾ ਸਿਮਰਿ ਨਾਰਾਇਣ ॥੨॥੫॥੧੦॥

Kẖojaṯ kẖojaṯ ṯaṯ bīcẖāri▫o ḏās govinḏ parā▫iṇ.  Abẖināsī kẖem cẖāhėh je Nānak saḏā simar nārā▫iṇ. ||2||5||10||

 

(Khojat khojat) searching and (beechaario) contemplating, (daas = servants) seekers of (govind) the Master of the universe come to (tat-u = essence) the conclusion that –

(jey) if one (chaahah-i) wishes to have (abinaasee) eternal (kheym) peace/comfort – by union with the Eternal -, one should (sadaa) ever (simar-i) keep in mind virtues and commands of (naaraain) the Almighty, says fifth Nanak. 2. 5. 10.

 

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Note: The Shabad below is with reference to Sulahi Khan, a government agent, embarking on a mission to attack the fifth Guru, Guru Arjun. He came riding a horse and stood near an active brick kiln. His horse bolted and he was burnt to death.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਨਿੰਦਕੁ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਾਟਿਓ ॥ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ ਸਿਵ ਕੈ ਬਾਣਿ ਸਿਰੁ ਕਾਟਿਓ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Ninḏak gur kirpā ṯe hāti▫o.  Pārbarahm parabẖ bẖa▫e ḏa▫i▫ālā siv kai bāṇ sir kāti▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Nidak-u = slander) one who tries to harm a saint (haattio) is prevented (tey) by (kirpa) kindness of (gur) the great Almighty.

(Prabh) the Almighty (paarbrahm) Supreme Being (bhaey) is (daiaala) kind to (kaattio) cut off his/her (sir-u) head (baan-i) with the arrow (kai) of (siv) the Divine, i.e. the Almighty arranges his/her destruction. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਚ ਕਾ ਪੰਥਾ ਥਾਟਿਓ ॥ ਖਾਤ ਖਰਚਤ ਕਿਛੁ ਨਿਖੁਟਤ ਨਾਹੀ ਰਾਮ ਰਤਨੁ ਧਨੁ ਖਾਟਿਓ ॥੧॥

Kāl jāl jam johi na sākai sacẖ kā panthā thāti▫o.  Kẖāṯ kẖarcẖaṯ kicẖẖ nikẖutaṯ nāhī rām raṯan ḏẖan kẖāti▫o. ||1||

 

(Kaal-u = death) the fear of death, (jaal-u = web) worldly entanglements and (jam-u) the agent of death (na sakai) cannot (joh-i) eye one who (thaattio = makes) takes (pantha) the path (ka = of) to (sach) the Eternal, i.e. lives by Divine virtues and commands.

S/he (khaattio = earns) possesses (ratan-u = jewel) the valuable (dhan) wealth of awareness of virtues and commands of (raam) the all-pervasive Almighty within; s/he (khaat) eats and (kharchat = spends) uses – lives by and shares – but this wealth (kichh-u naahee = nothing) does not (nikhuttat) run out, i.e. Divine grace is never found wanting. 1.

 

ਭਸਮਾ ਭੂਤ ਹੋਆ ਖਿਨ ਭੀਤਰਿ ਅਪਨਾ ਕੀਆ ਪਾਇਆ ॥ ਆਗਮ ਨਿਗਮੁ ਕਹੈ ਜਨੁ ਨਾਨਕੁ ਸਭੁ ਦੇਖੈ ਲੋਕੁ ਸਬਾਇਆ ॥੨॥੬॥੧੧॥

Bẖasmā bẖūṯ ho▫ā kẖin bẖīṯar apnā kī▫ā pā▫i▫ā.  Āgam nigam kahai jan Nānak sabẖ ḏekẖai lok sabā▫i▫ā. ||2||6||11||

 

Sulahi Khan who had embarked to attack the fifth Guru (hooaa = became, bhasma bhoot = ash) was burnt to death and (paaia) got the consequence of (keeaa = doing, apna = own) his evil designs.

(Aagam nigam-u) the past scriptures (kahai) say – the Divine destroys the evil doers – and (sabaaia) the whole (lok-u) world (deykhai) has now seen (sabh) everything, says (jan-u) humble fifth Nanak. 2. 6. 11.

 

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ਟੋਡੀ ਮ: ੫ ॥ ਕਿਰਪਨ ਤਨ ਮਨ ਕਿਲਵਿਖ ਭਰੇ ॥ ਸਾਧਸੰਗਿ ਭਜਨੁ ਕਰਿ ਸੁਆਮੀ ਢਾਕਨ ਕਉ ਇਕੁ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Kirpan ṯan man kilvikẖ bẖare.  Sāḏẖsang bẖajan kar su▫āmī dẖākan ka▫o ik hare. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttodi. (Kirpan = miser) one who does not live by the wealth of Naam present within, his/her (tan = body) deeds and (man = mind) thoughts (bharey) are full of (kilvikh) evil.

O mortal, (saadhsang-i) with company guidance of the guru, (bhajan kar-i) praise and emulate virtues of (harey/har-i) the Almighty (suaami) Master who (ik-u) alone (kau = for, ddhaakan = providing cover) can protect from evil. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਛਿਦ੍ਰ ਬੋਹਿਥ ਕੇ ਛੁਟਕਤ ਥਾਮ ਨ ਜਾਹੀ ਕਰੇ ॥ ਜਿਸ ਕਾ ਬੋਹਿਥੁ ਤਿਸੁ ਆਰਾਧੇ ਖੋਟੇ ਸੰਗਿ ਖਰੇ ॥੧॥

Anik cẖẖiḏar bohith ke cẖẖutkaṯ thām na jāhī kare.  Jis kā bohith ṯis ārāḏẖe kẖote sang kẖare. ||1||

 

If (anik) numerous (chhidr) holes (chhuttkat = freed/opened) develop in (bohith) a ship, they (na jaahi) cannot be (thaam = stopped) plugged (karey) with hands.

But one (jis ka = whose is) who made (bohith) the ship – can fix it; similarly if those (khottey = counterfeit) with faults (araadhey) invoke the Creator, then they can be reformed placed (sang-i) with, i.e. come in the category of (kharey = genuine) the virtuous. 1. 

 

ਗਲੀ ਸੈਲ ਉਠਾਵਤ ਚਾਹੈ ਓਇ ਊਹਾ ਹੀ ਹੈ ਧਰੇ ॥ ਜੋਰੁ ਸਕਤਿ ਨਾਨਕ ਕਿਛੁ ਨਾਹੀ ਪ੍ਰਭ ਰਾਖਹੁ ਸਰਣਿ ਪਰੇ ॥੨॥੭॥੧੨॥

Galī sail uṯẖāvaṯ cẖāhai o▫e ūhā hī hai ḏẖare.  Jor sakaṯ Nānak kicẖẖ nāhī parabẖ rākẖo saraṇ pare. ||2||7||12||

 

If someone (chaahai) wants (utthaavat) to lift (sail) a rock (gali) by talking, (oey) it (dharey) keeps lying (ooha hee) there itself, similarly multitudes of vices cannot be rid with personal effort alone and one should invoke the Almighty, to lead to the guru, saying

I do not have (kichh-u) any (jor) strength or (sakat-i) power; I (parey) place myself in (saran-i) Your care and obedience, o (prabh) Almighty, please (raakhah-u) protect me from vices, says fifth Nanak. 2. 7. 12.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੇ ਚਰਨ ਕਮਲ ਮਨਿ ਧਿਆਉ ॥ ਕਾਢਿ ਕੁਠਾਰੁ ਪਿਤ ਬਾਤ ਹੰਤਾ ਅਉਖਧੁ ਹਰਿ ਕੋ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Har ke cẖaran kamal man ḏẖi▫ā▫o.  ādẖ kuṯẖār piṯ bāṯ hanṯā a▫ukẖaḏẖ har ko nā▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. Let us (dhiaau) pay attention to (kamal = lotus, charan = feet) virtues and commands of (har-i) the Almighty, (man-i) in our minds.

Awareness of (naau/naam) virtues and commands (ko) of (har-i) the Almighty is (aukhadh-u) the medicine that is like (kaaddh-i) taking out (kutthaar-u) a dagger which (hanta) destroys (pit = bile, effects of heat) wrath and (baat = flatulence, bloating) vanity.

(Rahaau) dwell on this and contemplate.

 

ਤੀਨੇ ਤਾਪ ਨਿਵਾਰਣਹਾਰਾ ਦੁਖ ਹੰਤਾ ਸੁਖ ਰਾਸਿ ॥ ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗੈ ਜਾ ਕੀ ਪ੍ਰਭ ਆਗੈ ਅਰਦਾਸਿ ॥੧॥

Ŧīne ṯāp nivāraṇhārā ḏukẖ hanṯā sukẖ rās.  Ŧā ka▫o bigẖan na ko▫ū lāgai jā kī parabẖ āgai arḏās. ||1||

 

Conformance to the Almighty’s Naam/virtues and commands (nivaaranhaara) gets rid of (teeney) all three (taap) ailments – of Aadh-i = physical, Biaadh-i = mental/psychological and Upaadh-i = delusion; Naam is (hanta) the destroyer of (dukh = pain) the ailments and (raas-i = capital) the source of (sukh) peace/comfort.

(Na ko-oo = not any) no (bighan-u) impediment (laagai) is faced (ta kau) by that person (ja ki = whose) who makes (ardaas-i) supplication (aagai) before, i.e. who submits to commands of, (prabh) the Almighty. 1.

 

ਸੰਤ ਪ੍ਰਸਾਦਿ ਬੈਦ ਨਾਰਾਇਣ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭ ਏਕ ॥ ਬਾਲ ਬੁਧਿ ਪੂਰਨ ਸੁਖਦਾਤਾ ਨਾਨਕ ਹਰਿ ਹਰਿ ਟੇਕ ॥੨॥੮॥੧੩॥

Sanṯ parsāḏ baiḏ nārā▫iṇ karaṇ kāraṇ parabẖ ek.  Bāl buḏẖ pūran sukẖ▫ḏāṯa Nānak har har tek. ||2||8||13||

 

(Prasaad-i) with grace/guidance of (sant) the guru one takes (naarain) the Master as (baid) the physician, who (eyk) alone is (kaaran) the cause of every (karan) action – diagnoses and cures every ailment/vice.

For those with (baal = child, budh-i = thinking) childlike innocence (har-i har-i) the Almighty is (tteyk) the support and (sukhdaata) giver of comfort/peace, says fifth Nanak. 2. 8. 13.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਦਾ ਸਦ ਜਾਪਿ ॥ ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਵਸਦੀ ਕੀਨੀ ਆਪਿ ॥੧॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Har har nām saḏā saḏ jāp.  Ḏẖār anūgrahu pārbarahm su▫āmī vasḏī kīnī āp. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. O my mind, (sadaa) ever (jaap-i) obey (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty.

(Paarbrahm) the transcendent (suaami) Master shall (dhaar-i) bestow (anugrah-u) kindness and (keeni) make the mind (vasdeei) habituated, i.e. dwell in the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਸ ਕੇ ਸੇ ਫਿਰਿ ਤਿਨ ਹੀ ਸਮ੍ਹ੍ਹਾਲੇ ਬਿਨਸੇ ਸੋਗ ਸੰਤਾਪ ॥ ਹਾਥ ਦੇਇ ਰਾਖੇ ਜਨ ਅਪਨੇ ਹਰਿ ਹੋਏ ਮਾਈ ਬਾਪ ॥੧॥

Jis ke se fir ṯin hī samĥāle binse sog sanṯāp.  Hāth ḏe▫e rākẖe jan apne har ho▫e mā▫ī bāp. ||1||

 

The Almighty (jis key) whose we (sey) are, i.e. who created us, (phir-i) then (tin hee) That IT-self (samhaaley) takes care and, (sog) sorrows and (santaap) suffering are (binsey) banished.

IT (dey-i) gives IT’s (haath) hand, i.e. bestows grace, and (raakhey) protects (apney = own) IT’s (jan) servants; (har-i) the Almighty (hoey = be) acts like our (maai) mother and (baap) father. 1.

 

ਜੀਅ ਜੰਤ ਹੋਏ ਮਿਹਰਵਾਨਾ ਦਯਾ ਧਾਰੀ ਹਰਿ ਨਾਥ ॥ ਨਾਨਕ ਸਰਨਿ ਪਰੇ ਦੁਖ ਭੰਜਨ ਜਾ ਕਾ ਬਡ ਪਰਤਾਪ ॥੨॥੯॥੧੪॥

Jī▫a janṯ ho▫e miharvānā ḏa▫yā ḏẖārī har nāth.  Nānak saran pare ḏukẖ bẖanjan jā kā bad parṯāp. ||2||9||14||

 

When (har-i) the Almighty (naath) Master (dhaaree) bestows (dayaa) compassion, (jee jant = creatures) everyone is (mihrvaana) kind.

So I have (par-i) placed myself (saran-i) in care and obedience of the Almighty (bhanjan) the destroyer of (dukh) distress, (ja ka = whose) who has (badd) great (partap) magnificence/powers. 2. 9. 14.

 

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Note: The soul yearns to unite with the Creator, but there are numerous temptations in the world-play which cause one go astray. The way to remain steadfast is to live in obedience of Akal Purakh, the Eternal master, with the guru’s guidance.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਸ੍ਵਾਮੀ ਸਰਨਿ ਪਰਿਓ ਦਰਬਾਰੇ ॥ ਕੋਟਿ ਅਪਰਾਧ ਖੰਡਨ ਕੇ ਦਾਤੇ ਤੁਝ ਬਿਨੁ ਕਉਨੁ ਉਧਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Todī mėhlā 5.  Savāmī saran pari▫o ḏarbāre.  Kot aprāḏẖ kẖandan ke ḏāṯe ṯujẖ bin ka▫un uḏẖāre. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. Unable to overcome vices in the world-play, o (suaami) Master, I (pario) have placed myself in Your (darbaarey) court and sought Your (saran-i = sanctuary) care, because –

O (daatey = giver) beneficent Master, You are (daatey = giver) the beneficent (khanddan = destruction) the destroyer (key) of (kott-i = crore/ten million) all types of (apraadh = crime) faults. (Kaun-u = who?) none (bin-u) except (tujh) You can (udhaarey = lift) help me overcome my shortcomings, i.e. one overcomes faults by placing the self in care and obedience of the Almighty guided by the guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਖੋਜਤ ਖੋਜਤ ਬਹੁ ਪਰਕਾਰੇ ਸਰਬ ਅਰਥ ਬੀਚਾਰੇ ॥ ਸਾਧਸੰਗਿ ਪਰਮ ਗਤਿ ਪਾਈਐ ਮਾਇਆ ਰਚਿ ਬੰਧਿ ਹਾਰੇ ॥੧॥

Kẖojaṯ kẖojaṯ baho parkāre sarab arath bīcẖāre.  Sāḏẖsang param gaṯ pā▫ī▫ai mā▫i▫ā racẖ banḏẖ hāre. ||1||

 

I (khojat khojat) have tried searching (bah-u) in many (parkaarey = types) ways and (beechaarey) considered (arth) usefulness of the methods – and realized that –

It is (saadhsang-i = in guru’s company) with the guru’s guidance that (param = supreme, gat-i = freedom) freedom from temptations in life, and from rebirth on death, (paaeeai) is obtained; one (haarey) loses the game of life if one remains (rach-i) engrossed in (bandh-i) bonds of (maaia) temptations in the world-play. 1.

 

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ਚਰਨ ਕਮਲ ਸੰਗਿ ਪ੍ਰੀਤਿ ਮਨਿ ਲਾਗੀ ਸੁਰਿ ਜਨ ਮਿਲੇ ਪਿਆਰੇ ॥ ਨਾਨਕ ਅਨਦ ਕਰੇ ਹਰਿ ਜਪਿ ਜਪਿ ਸਗਲੇ ਰੋਗ ਨਿਵਾਰੇ ॥੨॥੧੦॥੧੫॥

Cẖaran kamal sang parīṯ man lāgī sur jan mile pi▫āre.  Nānak anaḏ kare har jap jap sagle rog nivāre. ||2||10||15||

 

When (piaarey = dear) sincere (jan = people, sur-i = like gods) devotees (miley) are met, then in their company, (preet-i) love (sang-i) for, i.e. eagerness to live by, (kamal = lotus, charan = feet) virtues and commands of the Almighty (laagee) develops.

One (anad karey) is happy (jap-i jap-i) remembering and conforming to virtues and commands of (har-i) the Almighty; as (sagley) all (rog = diseases) vices (nivaarey) are then driven away, says fifth Nanak. 2. 10. 15.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੩ ਚਉਪਦੇ            ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 3 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Ttoddi, (chaupadey) with four stanzas each, (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator who may be known (gurprsaad-i) with the true guru’s grace/guidance.

 

ਹਾਂ ਹਾਂ ਲਪਟਿਓ ਰੇ ਮੂੜ੍ਹ੍ਹੇ ਕਛੂ ਨ ਥੋਰੀ ॥ ਤੇਰੋ ਨਹੀ ਸੁ ਜਾਨੀ ਮੋਰੀ ॥ ਰਹਾਉ ॥

Hāʼn hāʼn lapti▫o re mūṛĥe kacẖẖū na thorī.  Ŧero nahī so jānī morī. Rahā▫o.

 

(Haa’n haa’n) o yes – know that – you (lapttio) cling to the world-play, i.e. relatives, wealth etc. – (rey) o (moorrhey) fool, (kachoo na) nothing is (thoree) yours, i.e. everything is transitory and lost on death.

You (jaanee) consider (s-u) that (moree = mine) your own which is not (teyro) yours forever, i.e. you are attached to those who will be left behind on death.

(Rahaau) dwell on this and contemplate.

 

ਆਪਨ ਰਾਮੁ ਨ ਚੀਨੋ ਖਿਨੂਆ ॥ ਜੋ ਪਰਾਈ ਸੁ ਅਪਨੀ ਮਨੂਆ ॥੧॥

Āpan rām na cẖīno kẖinū▫ā.  Jo parā▫ī so apnī manū▫ā. ||1||

 

You do not (khinooaa) even for a moment (cheeno) recognize (raam) the all-pervasive Master (aapan = own) who is ever with the soul here and in the hereafter –.

But, you (manooaa) consider (s-u) that your (apnee) own, i.e. are attached to it, (jo) what (praaee = of others) will be left behind for others,. 1.

 

ਨਾਮੁ ਸੰਗੀ ਸੋ ਮਨਿ ਨ ਬਸਾਇਓ ॥ ਛੋਡਿ ਜਾਹਿ ਵਾਹੂ ਚਿਤੁ ਲਾਇਓ ॥੨॥

Nām sangī so man na basā▫i▫o.  Cẖẖod jāhi vāhū cẖiṯ lā▫i▫o. ||2||

 

Naam which can be ever (sangee) is within you, (so) that you do not (aaio = cause to dwell, man-i = in mind) keep in mind,

But what you will (chhodd-i jaah-i) leave behind when you depart, you (laaio) have put (chit-u) mind on (vaahoo) that. 2.

 

ਸੋ ਸੰਚਿਓ ਜਿਤੁ ਭੂਖ ਤਿਸਾਇਓ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤੋਸਾ ਨਹੀ ਪਾਇਓ ॥੩॥

So sancẖi▫o jiṯ bẖūkẖ ṯisā▫i▫o.  Amriṯ nām ṯosā nahī pā▫i▫o. ||3||

 

You (sanchio) gather those things (jit-u) which cause (bhookh) hunger and (tisaaio) thirst, i.e. which cause craving and cannot satisfy.

But have not (paaio) acquired (amrit) the life-giving Naam which is (tosa) the wherewithal for life’s journey. 3.

 

ਕਾਮ ਕ੍ਰੋਧਿ ਮੋਹ ਕੂਪਿ ਪਰਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਕੋ ਤਰਿਆ ॥੪॥੧॥੧੬॥

Kām kroḏẖ moh kūp pari▫ā.  Gur parsāḏ Nānak ko ṯari▫ā. ||4||1||16||

 

The mortal (paria) have fallen (koop-i) in the well of, i.e. caught in, (kaam) lust, (krodh-i) wrath and (moh) attachment.

(Ko) some rare person, (gurprasaad-i) with guru’s grace/guidance, (tariaa = swims across) overcomes the above state – of being attached to transitory things/persons, but ignoring the Eternal, says fifth Nanak. 4. 1. 16.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਹਮਾਰੈ ਏਕੈ ਹਰੀ ਹਰੀ ॥ ਆਨ ਅਵਰ ਸਿਞਾਣਿ ਨ ਕਰੀ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Hamārai ekai harī harī.  Ān avar siñāṇ na karī. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi. (Hamaarai) for me (haree haree) the Almighty is (eykai) the lone Master; I (na) do not (sinjnaan-i karee) recognize (aan avar) any other – as the Master,

(Rahaau) dwell on this and contemplate.

 

ਵਡੈ ਭਾਗਿ ਗੁਰੁ ਅਪੁਨਾ ਪਾਇਓ ॥ ਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਓ ॥੧॥

vadai bẖāg gur apunā pā▫i▫o.  Gur mo ka▫o har nām ḏariṛā▫i▫o. ||1||

 

It was with (vaddai) good (bhaag-i) fortune that I (paaio) found (apuna = own) my (gur-u) guru; (gur-i) the guru (drirraaio) created firm commitment (mo kau) in me to conform to (naam-u) virtues and commands of (har-i) the Almighty. 1.

 

ਹਰਿ ਹਰਿ ਜਾਪ ਤਾਪ ਬ੍ਰਤ ਨੇਮਾ ॥ ਹਰਿ ਹਰਿ ਧਿਆਇ ਕੁਸਲ ਸਭਿ ਖੇਮਾ ॥੨॥

Har har jāp ṯāp baraṯ nemā.  Har har ḏẖi▫ā▫e kusal sabẖ kẖemā. ||2||

 

People practice (jaap) chanting of mantras, (taap) austerities, (brat) fasting and (neyma) regular rituals, but I found that; for, (dhiaaey) invoking/obeying (har-i har-i) the Almighty provides (kusal) well-being and (sabh-i) all (kheyma) comforts. 2.

 

ਆਚਾਰ ਬਿਉਹਾਰ ਜਾਤਿ ਹਰਿ ਗੁਨੀਆ ॥ ਮਹਾ ਅਨੰਦ ਕੀਰਤਨ ਹਰਿ ਸੁਨੀਆ ॥੩॥

Ācẖār bi▫uhār jāṯ har gunī▫ā.  Mahā anand kīrṯan har sunī▫ā. ||3||

 

For me, praising and emulating (guneeaa) virtues of the Almighty is, (aachaar) good conduct, (biohaar) honest dealings and (jaat-i = caste) high status – which people are proud of.

There is (mahaa) great (anand) joy in (suneea) listening to (keertan) praise of the Almighty. 3.

 

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਠਾਕੁਰੁ ਪਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕੇ ਗ੍ਰਿਹ ਮਹਿ ਆਇਆ ॥੪॥੨॥੧੭॥

Kaho Nānak jin ṯẖākur pā▫i▫ā.  Sabẖ kicẖẖ ṯis ke garih mėh ā▫i▫ā. ||4||2||17||

 

(Kahu) say o fifth Nanak: (Jin-i) one who (paaia) finds (tthaakur-u) the Master within;

(sabh-u kichh-u) everything has (aaiaa = come) been received (mah-i) in (grih) home (tis key) of that, i.e. nothing else is left to be desired by him/her. 4. 2. 17.

 

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ਟੋਡੀ ਮਹਲਾ ੫ ਘਰੁ ੪ ਦੁਪਦੇ              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī mėhlā 5 gẖar 4 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Ttoddi, (dupade) with two stanzas each, (ghar-u 4) to be sung to the fourth beat. Invoking the One all-pervasive Creator who may be known (gurprsaad-i) with the true guru’s grace/guidance.

 

ਰੂੜੋ ਮਨੁ ਹਰਿ ਰੰਗੋ ਲੋੜੈ ॥ ਗਾਲੀ ਹਰਿ ਨੀਹੁ ਨ ਹੋਇ ॥ ਰਹਾਉ ॥

Rūṛo man har rango loṛai.  Gālī har nīhu na ho▫e. Rahā▫o.

 

(Roorro = beautiful) the longing (man-u) mind (lorrai) seeks (rango) love of the Almighty; but one (neeh-u) love of (har-i) the Almighty cannot (hoey) be obtained (gaalee) by talk, i.e. it is by practice of Divine virtues and commands.

(Rahaau) dwell this and contemplate.

 

ਹਉ ਢੂਢੇਦੀ ਦਰਸਨ ਕਾਰਣਿ ਬੀਥੀ ਬੀਥੀ ਪੇਖਾ ॥ ਗੁਰ ਮਿਲਿ ਭਰਮੁ ਗਵਾਇਆ ਹੇ ॥੧॥

Ha▫o dẖūdẖeḏī ḏarsan kāraṇ bīthī bīthī pekẖā.  Gur mil bẖaram gavā▫i▫ā he. ||1||

 

(Ddhooddheydi) searching the Almighty (kaaran-i = for the sake of) to obtain IT’s (darsan-u) vision, (hau) I (peykha) look (beethee beethee) in street after street, i.e. I tried in many ways; my (bharam-u = wandering) search (gavaaia = lost) ended on (mil-i) finding the guru – I found the Almighty within with the guru’s guidance. 1.

 

ਇਹ ਬੁਧਿ ਪਾਈ ਮੈ ਸਾਧੂ ਕੰਨਹੁ ਲੇਖੁ ਲਿਖਿਓ ਧੁਰਿ ਮਾਥੈ ॥ ਇਹ ਬਿਧਿ ਨਾਨਕ ਹਰਿ ਨੈਣ ਅਲੋਇ ॥੨॥੧॥੧੮॥

Ih buḏẖ pā▫ī mai sāḏẖū kannahu lekẖ likẖi▫o ḏẖur māthai.  Ih biḏẖ Nānak har naiṇ alo▫e. ||2||1||18||

 

(Mai) I (paaee) obtained (ih) this (budh-i = intellect) understanding (ka’nnh-u) from (saadhoo) the guru; finding the guru was (likhio) written on my (maathai) forehead, i.e. destined, (dhur-i) from the source, – meeting the guru was Divine ordained.

(Ih) this (bidh-i) way my inner (naain) eyes – the mind enlightened by the guru – (aloey = seen) has found the Almighty within, says fifth Nanak. 2. 18.

 

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Note: Human beings always pursue material gains and pleasures in life, and when they obtain, they cling to them and forget the Giver. The Shabad below says this fire of craving is unfortunate because it keeps one restless. However it can be overcome by joining company of true seekers, and following their example.

 

ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਗਰਬਿ ਗਹਿਲੜੋ ਮੂੜੜੋ ਹੀਓ ਰੇ ॥ ਹੀਓ ਮਹਰਾਜ ਰੀ ਮਾਇਓ ॥ ਡੀਹਰ ਨਿਆਈ ਮੋਹਿ ਫਾਕਿਓ ਰੇ ॥ ਰਹਾਉ ॥

Todī mėhlā 5.  Garab gahilaṛo mūṛ▫ṛo hī▫o re.  Hī▫o mahrāj rī mā▫i▫o.  Dīhar ni▫ā▫ī mohi fāki▫o re. Rahā▫o.

 

Composition of the fifth Guru in Raga Ttoddi: (Gahilrro) caught (garab-i) in pride, (heeo) the human mind acts (moorrarro) foolishly.

(Maaio) temptations in the world-play created by (mahraaj = great king) the Almighty influence (heeo) the human mind:

The mind is caught (moh-i) in attachment to the world-play (niaaee) like (ddeehar) the snake (phaakio) swallows the rat. (Note: The rat digs a hole for itself but the snake devours the rat and occupies the place. Also Maaia or temptations in the world-play has been compared with a snake in Gurbani. For example, Kabir Ji says: Sarpani tey oopar nahi baleeaa. Jin Brahma mahadeo chhaleeaa. P 480. There is none more powerful than the she serpent, who deceives/entices Brahma, Vishnu and Mahadev, the Hindu trinity).

(Rahaau) dwell on this and contemplate.

 

ਘਣੋ ਘਣੋ ਘਣੋ ਸਦ ਲੋੜੈ ਬਿਨੁ ਲਹਣੇ ਕੈਠੈ ਪਾਇਓ ਰੇ ॥ ਮਹਰਾਜ ਰੋ ਗਾਥੁ ਵਾਹੂ ਸਿਉ ਲੁਭੜਿਓ ਨਿਹਭਾਗੜੋ ਭਾਹਿ ਸੰਜੋਇਓ ਰੇ ॥੧॥

Gẖaṇo gẖaṇo gẖaṇo saḏ loṛai bin lahṇe kaiṯẖai pā▫i▫o re.  Mahrāj ro gāth vāhū si▫o lubẖ▫ṛi▫o nihbẖāgṛo bẖāhi sanjo▫i▫o re. ||1||

 

The human mind (sad) ever (lorrai) wants (ghano ghano) more and more of everything, but (kaitthai) how can s/he (paaio) get it (bin-u) without (lahney = being owed) deserving it?

(Gaath-u) wealth is (ro = of) given by (mahraaj) the Almighty, but the mind (lubhrrio) gets attached (sio) with (vaahoo) that – and forgets the Giver; (nihbhaagrro) the unfortunate person (sanjoio = connected) remains caught in (bhaah-i = fire) craving, i.e. running after desires.

 

ਸੁਣਿ ਮਨ ਸੀਖ ਸਾਧੂ ਜਨ ਸਗਲੋ ਥਾਰੇ ਸਗਲੇ ਪ੍ਰਾਛਤ ਮਿਟਿਓ ਰੇ ॥ ਜਾ ਕੋ ਲਹਣੋ ਮਹਰਾਜ ਰੀ ਗਾਠੜੀਓ ਜਨ ਨਾਨਕ ਗਰਭਾਸਿ ਨ ਪਉੜਿਓ ਰੇ ॥੨॥੨॥੧੯॥

Suṇ man sīkẖ sāḏẖū jan saglo thāre sagle parācẖẖaṯ miti▫o re.  Jā ko lahṇo mahrāj rī gāṯẖ▫ṛī▫o jan Nānak garbẖās na pa▫oṛi▫o re. ||2||2||19||

 

O (man = mind) human being, (sun-i) listen to (saglo) all (seekh/sikhiaa) guidance of (saglo) all (saadhoo jan) seekers of the Almighty – you will not transgress – and (sagley) all (thaarey) your needs for (prachhat/praayashchit) atonement for sins will be (mittio = erased) obviated.

One (ja ko) who (lahno = is owed) deserves (gaatthrrio = package) the treasure (ree) of, i.e. deserves grace of, (mahraaj) the Almighty, that person does not commit transgressions and is not (paurrio) put (garbhaas-i) in the womb, i.e. is not born again, says (jan) humble fifth Nanak. 2. 2. 19. 

 

 

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.