SGGS pp 778-780, Soohi M: 5, Chhants 3-5.
ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੫ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg sūhī cẖẖanṯ mėhlā 5 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Soohi, (chhant) song of love for the Almighty, (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: We are all subject to temptations in the world-play. Defence against succumbing to them lies in being conscious of the purpose of life, which is to unite with the Creator. This comes by single-minded attention to, and practice of, Naam/Divine virtues and commands. It is facilitated by the guru’s guidance says the fifth Guru in this Shabad.
ਗੋਬਿੰਦ ਗੁਣ ਗਾਵਣ ਲਾਗੇ ॥ ਹਰਿ ਰੰਗਿ ਅਨਦਿਨੁ ਜਾਗੇ ॥
Gobinḏ guṇ gāvaṇ lāge. Har rang an▫ḏin jāge.
Those who (laagey) engage in (gaavan = singing) praising and emulating (gun) virtues of (gobind = master of the world) the Almighty; imbued (rang-i) with love of (har-i) the Almighty, they (andin-u = daily) ever (jaagey = awake) remain alert to Naam/Divine commands.
ਹਰਿ ਰੰਗਿ ਜਾਗੇ ਪਾਪ ਭਾਗੇ ਮਿਲੇ ਸੰਤ ਪਿਆਰਿਆ ॥ ਗੁਰ ਚਰਣ ਲਾਗੇ ਭਰਮ ਭਾਗੇ ਕਾਜ ਸਗਲ ਸਵਾਰਿਆ ॥
Har rang jāge pāp bẖāge mile sanṯ pi▫āri▫ā. Gur cẖaraṇ lāge bẖaram bẖāge kāj sagal savāri▫ā.
They (jaagey) remain alert Naam, their (paap) transgressions (bhaagey = run away) end; this happens when one (miley) finds (piaariaa) the beloved/kind (sant) guru – to guide.
They (laagey) touch (charan) the feet of, i.e. follow, the guru; other ideas causing the mind (bharam) to be misled (bhaagey = run) leave; and (sagal) all their (kaaj = tasks) objectives (savaariaa) accomplished – by finding the Almighty.
ਸੁਣਿ ਸ੍ਰਵਣ ਬਾਣੀ ਸਹਜਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਜਪਿ ਵਡਭਾਗੈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਜੀਉ ਪਿੰਡੁ ਪ੍ਰਭ ਆਗੈ ॥੧॥
Suṇ sarvaṇ baṇī sahj jāṇī har nām jap vadbẖāgai. Binvanṯ Nānak saraṇ su▫āmī jī▫o pind parabẖ āgai. ||1||
(Vaddbhaagai) with good fortune, they (sun-i) listen to, (baanee = words) teachings of the guru with (sravan) ears, and they (sahj-i) easily (jaanee) understand that they are to (jap-i) remember and practice (naam-u) Divine virtues and commands.
Fifth Nanak (binvant-i) supplicates: I have sought (saran-i) sanctuary of (suaamee) of the Master and (aagai = placed before) made offering of (jeeo) my soul and (pindd-u) body, i.e. have dedicated my thoughts and deeds, to (prabh) the Almighty. 1.
ਅਨਹਤ ਸਬਦੁ ਸੁਹਾਵਾ ॥ ਸਚੁ ਮੰਗਲੁ ਹਰਿ ਜਸੁ ਗਾਵਾ ॥
Anhaṯ sabaḏ suhāvā. Sacẖ mangal har jas gāvā.
Hearing the (anhat) the un-struck (sabad = sound) celestial music, i.e. experiencing the Almighty within, (suhaava) is pleasing; it comes by (gaava) singing (mangal-u) songs of (jas-u = glory) virtues of (har-i) the Almighty.
ਗੁਣ ਗਾਇ ਹਰਿ ਹਰਿ ਦੂਖ ਨਾਸੇ ਰਹਸੁ ਉਪਜੈ ਮਨਿ ਘਣਾ ॥ ਮਨੁ ਤੰਨੁ ਨਿਰਮਲੁ ਦੇਖਿ ਦਰਸਨੁ ਨਾਮੁ ਪ੍ਰਭ ਕਾ ਮੁਖਿ ਭਣਾ ॥
Guṇ gā▫e har har ḏūkẖ nāse rahas upjai man gẖaṇā. Man ṯann nirmal ḏekẖ ḏarsan nām parabẖ kā mukẖ bẖaṇā.
By (gaaey = singing) praising and emulating (gun) virtues of (har-i har-i) the Almighty, (dookh) distress – caused by separation from the Almighty – (naasey = run) ends and (ghanaa) abundant/great (rahs-u) joy (upjai = manifests) comes (man-i) to the mind.
(Man-u) the mind and (ta’nn-u) body, i.e. thoughts and deeds, become (nirmal-u) free of evil (deykh-i) by seeing (darsan-u) vision of the Master within, i.e. by being aware of virtues and commands of the Almighty; this happens by (bhanaa) uttering Naam (ka) of (prabh) the Almighty (mukh-i) with the mouth – and practicing it.
Page 779
ਹੋਇ ਰੇਣ ਸਾਧੂ ਪ੍ਰਭ ਅਰਾਧੂ ਆਪਣੇ ਪ੍ਰਭ ਭਾਵਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਸਦਾ ਹਰਿ ਗੁਣ ਗਾਵਾ ॥੨॥
Ho▫e reṇ sāḏẖū parabẖ arāḏẖū āpṇe parabẖ bẖāvā. Binvanṯ Nānak ḏa▫i▫ā ḏẖārahu saḏā har guṇ gāvā. ||2||
Those who (hoey) become (reyn) dust of the feet of, i.e. submit to instructions of, (saadhoo) the guru, they (araadhoo) invoke (prabh) the Almighty, and are (bhaava = pleasing) approved by (prabh) the Master (aapney = own) of all.
(Binvat-i) supplicates fifth Nanak: Please (daiaa = compassion, dhaarh-u = bestow) be kind to enable that I (sadaa) ever (gaava) sing and emulate (gun) virtues of Yours, o (har-i) Almighty. 2.
ਗੁਰ ਮਿਲਿ ਸਾਗਰੁ ਤਰਿਆ ॥ ਹਰਿ ਚਰਣ ਜਪਤ ਨਿਸਤਰਿਆ ॥
Gur mil sāgar ṯari▫ā. Har cẖaraṇ japaṯ nisṯari▫ā.
It is (mil-i = meeting) by finding and following (gur) the guru that one (tariaa = swims) gets across (saagar-u = ocean) the world-ocean, i.e. overcomes vices in the world-play and is not reborn.
By (japat) remembrance and obedience to (charan = feet) commands of (har-i) the Almighty, one (nistriaa = gets across the night/life) overcomes vices in life – and is not born again.
ਹਰਿ ਚਰਣ ਧਿਆਏ ਸਭਿ ਫਲ ਪਾਏ ਮਿਟੇ ਆਵਣ ਜਾਣਾ ॥ ਭਾਇ ਭਗਤਿ ਸੁਭਾਇ ਹਰਿ ਜਪਿ ਆਪਣੇ ਪ੍ਰਭ ਭਾਵਾ ॥
Har cẖaraṇ ḏẖi▫ā▫e sabẖ fal pā▫e mite āvaṇ jāṇā. Bẖā▫e bẖagaṯ subẖā▫e har jap āpṇe parabẖ bẖāvā
One who (dhiaaey) pays attention to (charan = feet) commands of the Almighty, (paaey) obtains (phal = fruits, sabh-i = all) fulfillment of all wishes, i.e. achieves union with the Almighty, and his/her further (aavan = coming, jaana = going) births and deaths (mittey = effaced) are obviated.
Those who are (bhaaey) lovingly and (subhaaey) intuitively (bhagat-i) dedicated, they (jap-i) remember and live by virtues and commands of (har-i) the Almighty; they are (bhaava) liked by (prabh) the Master (aapney = own) of all.
ਜਪਿ ਏਕੁ ਅਲਖ ਅਪਾਰ ਪੂਰਨ ਤਿਸੁ ਬਿਨਾ ਨਹੀ ਕੋਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਖੋਇਆ ਜਤ ਦੇਖਾ ਤਤ ਸੋਈ ॥੩॥
Jap ek alakẖ apār pūran ṯis binā nahī ko▫ī. Binvanṯ Nānak gur bẖaram kẖo▫i▫ā jaṯ ḏekẖā ṯaṯ so▫ī. ||3||
(Jap-i = remember) pay attention to commands of (eyk-u) the lone Almighty who is (alakh-u = without signs) invisible/un-manifest, (apaar) Infinite and (pooran) all pervasive; there is (na koee = not any) none (binaa) except (tis-u = that) the One Almighty Master.
(Binvant-i) submits fifth Nanak: (Gur-i) the guru (khoiaa = lost) dispelled my (bharam) wanderings; now (jat) wherever I look, I (deykha) see (soee = that) the One Master is present (tat) there. 3.
ਪਤਿਤ ਪਾਵਨ ਹਰਿ ਨਾਮਾ ॥ ਪੂਰਨ ਸੰਤ ਜਨਾ ਕੇ ਕਾਮਾ ॥
Paṯiṯ pāvan har nāmā. Pūran sanṯ janā ke kāmā.
(Naama) virtues and commands of (har-i) the Almighty (paavan) purify (patit) those fallen – to evil.
All (kaama = tasks) objectives of (sant = saintly, janaa = people) the seekers who practice Naam are (pooran) accomplished.
ਗੁਰੁ ਸੰਤੁ ਪਾਇਆ ਪ੍ਰਭੁ ਧਿਆਇਆ ਸਗਲ ਇਛਾ ਪੁੰਨੀਆ ॥ ਹਉ ਤਾਪ ਬਿਨਸੇ ਸਦਾ ਸਰਸੇ ਪ੍ਰਭ ਮਿਲੇ ਚਿਰੀ ਵਿਛੁੰਨਿਆ ॥
Gur sanṯ pā▫i▫ā parabẖ ḏẖi▫ā▫i▫ā sagal icẖẖā punnī▫ā. Ha▫o ṯāp binse saḏā sarse parabẖ mile cẖirī vicẖẖunni▫ā.
When one (paaiaa) finds and follows (gur-u) the great (sant-u) guru (dhiaaiaa) to obey (prabh-u) the Master, (sagal) all his/her (ichhaa) wishes are (punneeaa) fulfilled, i.e. s/he finds the Almighty.
His/her (taap) afflictions caused by (hau) ego (binsey) are destroyed; s/he is (sadaa) ever (sarsey) happy as s/he (miley) has found the Almighty after (vichhunniaa) being separated (chiree) for long.
ਮਨਿ ਸਾਤਿ ਆਈ ਵਜੀ ਵਧਾਈ ਮਨਹੁ ਕਦੇ ਨ ਵੀਸਰੈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦ੍ਰਿੜਾਇਆ ਸਦਾ ਭਜੁ ਜਗਦੀਸਰੈ ॥੪॥੧॥੩॥
Man sāṯ ā▫ī vajī vaḏẖā▫ī manhu kaḏe na vīsrai. Binvanṯ Nānak saṯgur driṛ▫ā▫i▫ā saḏā bẖaj jagḏīsrai. ||4||1||3||
(Saat-i/saant-i) peace (aaee) comes (man-i) to the mind and one (vajee = comes, vaadhaaee = congratulations) remains in high spirits when the Almighty is (kadey na) never (veesrai) forgotten (manh-u) from the mind.
(Binvant-i) submits fifth Nanak: (Satigur-i) the true guru (drirraaiaa = creates firm commitment) emphasizes to (sadaa) ever (bhaj-u) praise – and emulate virtues of – the Almighty, (jagdeesrai) the Master of the universe. 4. 1. 3.
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ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੫ ਘਰੁ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg sūhī cẖẖanṯ mėhlā 5 gẖar 3 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਤੂ ਠਾਕੁਰੋ ਬੈਰਾਗਰੋ ਮੈ ਜੇਹੀ ਘਣ ਚੇਰੀ ਰਾਮ ॥ ਤੂੰ ਸਾਗਰੋ ਰਤਨਾਗਰੋ ਹਉ ਸਾਰ ਨ ਜਾਣਾ ਤੇਰੀ ਰਾਮ ॥
Ŧū ṯẖākuro bairāgro mai jehī gẖaṇ cẖerī rām. Ŧūʼn sāgro raṯnāgro ha▫o sār na jāṇā ṯerī rām.
O Almighty, (too) You are (bairaagro = yearning) the loving (tthaakuro) Master, there are (ghan) plenty of (cheyri = follower) maid-servants, i.e. soul-women, (jeyhi) like (mai) me – looking to You.
(Too’n) You are great like (saagro) the ocean, and (ratnaagro = jewel mine) full of virtues, but (hau) I do not (jaana = know) understood Your (saar = state) worth.
ਸਾਰ ਨ ਜਾਣਾ ਤੂ ਵਡ ਦਾਣਾ ਕਰਿ ਮਿਹਰੰਮਤਿ ਸਾਂਈ ॥ ਕਿਰਪਾ ਕੀਜੈ ਸਾ ਮਤਿ ਦੀਜੈ ਆਠ ਪਹਰ ਤੁਧੁ ਧਿਆਈ ॥
Sār na jāṇā ṯū vad ḏāṇā kar mihramaṯ sāʼn▫ī. Kirpā kījai sā maṯ ḏījai āṯẖ pahar ṯuḏẖ ḏẖi▫ā▫ī.
I have not (jaana) understood Your (saar) worth; (too) You are (vadd = greatly) very (daanaa) wise – and know everything – o (saa’nee) Master, please (kar-i = do, mihrammat-i = kind act) be kind – to forgive my faults and take me in Your care.
Please (kirpa keejai) be kind and (deejai) impart me (sa) such (mat = understanding) motivation that I (dhiaaee = pay attention) obey (tudh-u) You, i.e. Your virtues and commands (aatth = eight, pahar = three-hour periods) for twenty four hours, i.e. round the clock – in every activity.
ਗਰਬੁ ਨ ਕੀਜੈ ਰੇਣ ਹੋਵੀਜੈ ਤਾ ਗਤਿ ਜੀਅਰੇ ਤੇਰੀ ॥ ਸਭ ਊਪਰਿ ਨਾਨਕ ਕਾ ਠਾਕੁਰੁ ਮੈ ਜੇਹੀ ਘਣ ਚੇਰੀ ਰਾਮ ॥੧॥
Garab na kījai reṇ hovījai ṯā gaṯ jī▫are ṯerī. Sabẖ ūpar Nānak kā ṯẖākur mai jehī gẖaṇ cẖerī rām. ||1||
O human being (na keejai = not do) do not show (garab-u) vanity, (hoveejai) be (reyn) the dust of the feet of all, i.e. shed ego, (ta) then (teyri) your (gat-i) emancipation from vices in life and, from rebirth after death, is possible, i.e. you can attain the state desired, o (jeearey = soul) my mind; and say
(Tthaakur-u) the Master of fifth Nanak, i.e. the Master of all, is (oopar-i) above (sabh) all, there are (ghan) plenty of (cheyri) aspiring soul-brides (jeyhi) like (mai) me. 1.
ਤੁਮ੍ਹ੍ਹ ਗਉਹਰ ਅਤਿ ਗਹਿਰ ਗੰਭੀਰਾ ਤੁਮ ਪਿਰ ਹਮ ਬਹੁਰੀਆ ਰਾਮ ॥ ਤੁਮ ਵਡੇ ਵਡੇ ਵਡ ਊਚੇ ਹਉ ਇਤਨੀਕ ਲਹੁਰੀਆ ਰਾਮ ॥
Ŧumĥ ga▫uhar aṯ gahir gambẖīrā ṯum pir ham bahurī▫ā rām. Ŧum vade vade vad ūcẖe ha▫o iṯnīk lahurī▫ā rām.
(Tumah-i) You are (gauhar = jewel) great, (gahir) deep and (gambheer) profound in virtues; (tum) You are (pir = husband) the Almighty-husband and (ham) I (bahureeaa = wife) the servant – the yearning soul-wife.
(Tum) You are (vaddey) greater than (vaddey) the greatest, (vadd) very (oochey) high, while (hau) I am (itneek) this bit (lahureeaa) small, i.e. very insignificant.
ਹਉ ਕਿਛੁ ਨਾਹੀ ਏਕੋ ਤੂਹੈ ਆਪੇ ਆਪਿ ਸੁਜਾਨਾ ॥ ਅੰਮ੍ਰਿਤ ਦ੍ਰਿਸਟਿ ਨਿਮਖ ਪ੍ਰਭ ਜੀਵਾ ਸਰਬ ਰੰਗ ਰਸ ਮਾਨਾ ॥
Ha▫o kicẖẖ nāhī eko ṯūhai āpe āp sujānā. Amriṯ ḏarisat nimakẖ parabẖ jīvā sarab rang ras mānā.
(Hau) I am (kichh-u naahi) nothing, i.e. the creatures have no capability; (toohai) You (eyko) alone are Omnipotent and (aapey aap-i) Yourself alone (sujaana) wise/Omniscient.
(Nimakh) a bit of Your (amrit) life-giving (dristt-i = sight) grace is (jeeva = I live) life-giving, o (prabh) Almighty; I(maana) enjoy (sarab) all (ras) pleasures – I would consider to have got everything.
ਚਰਣਹ ਸਰਨੀ ਦਾਸਹ ਦਾਸੀ ਮਨਿ ਮਉਲੈ ਤਨੁ ਹਰੀਆ ॥ ਨਾਨਕ ਠਾਕੁਰੁ ਸਰਬ ਸਮਾਣਾ ਆਪਨ ਭਾਵਨ ਕਰੀਆ ॥੨॥
Cẖarṇah sarnī ḏāsah ḏāsī man ma▫ulai ṯan harī▫ā. Nānak ṯẖākur sarab samāṇā āpan bẖāvan karī▫ā. ||2||
One who places the self (sarnee) in the sanctuary of Your (charnah) feet, i.e. submits the self to Your care, (maulai = blossoms) feels happy (man-i) in the mind and his/her (tan-u) body (har-aa = green) is rejuvenated, i.e. one gets satisfaction by being in Divine care.
That person sees (tthaakur-u) the Master (samaana) pervading (sarab = all) everywhere and (kareeaa) doing things by (aapan) own (bhaavan) will, i.e. one learns to be happy with Divine will in everything, says fifth Nanak. 2.
ਤੁਝੁ ਊਪਰਿ ਮੇਰਾ ਹੈ ਮਾਣਾ ਤੂਹੈ ਮੇਰਾ ਤਾਣਾ ਰਾਮ ॥ ਸੁਰਤਿ ਮਤਿ ਚਤੁਰਾਈ ਤੇਰੀ ਤੂ ਜਾਣਾਇਹਿ ਜਾਣਾ ਰਾਮ ॥
Ŧujẖ ūpar merā hai māṇā ṯūhai merā ṯāṇā rām. Suraṯ maṯ cẖaṯurā▫ī ṯerī ṯū jāṇā▫ihi jāṇā rām.
(Meyra) my (maana) pride is (oopar-i) on (tujh-u) You, i.e. I am proud to have You as my Master; (toohai) You alone are (meyra) my (taana) strength – I do not look elsewhere.
If I have any (surat-i) understanding, (mat-i) wisdom or (chaturaai = cleverness) capability, it (teyri = yours) given by You; I (jaana) know what (too) You (jaanaaeih-i) enable me to know.
ਸੋਈ ਜਾਣੈ ਸੋਈ ਪਛਾਣੈ ਜਾ ਕਉ ਨਦਰਿ ਸਿਰੰਦੇ ॥ ਮਨਮੁਖਿ ਭੂਲੀ ਬਹੁਤੀ ਰਾਹੀ ਫਾਥੀ ਮਾਇਆ ਫੰਦੇ ॥
So▫ī jāṇai so▫ī pacẖẖāṇai jā ka▫o naḏar siranḏe. Manmukẖ bẖūlī bahuṯī rāhī fāthī mā▫i▫ā fanḏe.
(Soee) only that person (jaanai = knows) becomes aware of Divine virtues and (pachaanai) recognizes the Master within, (ja kau) on whom (nadar-i = sight) grace is bestowed (sirandey) by the Creator.
(Manmukh-i) a self-willed soul-wife – who does not acknowledge the Almighty – goes (bahuti) many (raahee) ways, i.e. wanders aim-lessly and (phaathi) is trapped in (phandey = noose) web of (maaiaa) the world-play, i.e. has other ideas and cannot attain union with the Master.
ਠਾਕੁਰ ਭਾਣੀ ਸਾ ਗੁਣਵੰਤੀ ਤਿਨ ਹੀ ਸਭ ਰੰਗ ਮਾਣਾ ॥ ਨਾਨਕ ਕੀ ਧਰ ਤੂਹੈ ਠਾਕੁਰ ਤੂ ਨਾਨਕ ਕਾ ਮਾਣਾ ॥੩॥
Ŧẖākur bẖāṇī sā guṇvanṯī ṯin hī sabẖ rang māṇā. Nānak kī ḏẖar ṯūhai ṯẖākur ṯū Nānak kā māṇā. ||3||
(Sa) that soul-woman who (bhaanee) is liked by (tthaakur = Master) the Almighty-husband is considered (gunvantee) vituous and (tin hi = that alone) she alone (maana) enjoys (sabh) all (rang) the pleasures – by union with the Master.
O (tthaakur) Master, (toohai) You alone are (dhar = support) the mainstay and source of (maana) pride (ka) of Nanak the fifth – of the devotees. 3.
ਹਉ ਵਾਰੀ ਵੰਞਾ ਘੋਲੀ ਵੰਞਾ ਤੂ ਪਰਬਤੁ ਮੇਰਾ ਓਲ੍ਹ੍ਹਾ ਰਾਮ ॥ ਹਉ ਬਲਿ ਜਾਈ ਲਖ ਲਖ ਲਖ ਬਰੀਆ ਜਿਨਿ ਭ੍ਰਮੁ ਪਰਦਾ ਖੋਲ੍ਹ੍ਹਾ ਰਾਮ ॥
Ha▫o vārī vañā gẖolī vañā ṯū parbaṯ merā olĥā rām. Ha▫o bal jā▫ī lakẖ lakẖ lakẖ barī▫ā jin bẖaram parḏā kẖolĥā rām.
(Too) You are (meyra) my (olha = cover) protection from vices like (parbat-u) a mountain is against attack; (hau) I (vaaree vanjna, gholee vanjna = am sacrifice) totally submit myself to Your care.
(Hau) I (bal-i jaaee) am sacrifice (lakh lakh lakh) hundreds of thousands (bareeaa) of times, i.e. I ever adore my guru – (jin-i) who (kholha = opened) removed (parda = curtain) mask of (bhram-u = delusion) ignorance about omnipresence and omnipotence of the Almighty
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ਮਿਟੇ ਅੰਧਾਰੇ ਤਜੇ ਬਿਕਾਰੇ ਠਾਕੁਰ ਸਿਉ ਮਨੁ ਮਾਨਾ ॥ ਪ੍ਰਭ ਜੀ ਭਾਣੀ ਭਈ ਨਿਕਾਣੀ ਸਫਲ ਜਨਮੁ ਪਰਵਾਨਾ ॥
Mite anḏẖāre ṯaje bikāre ṯẖākur si▫o man mānā. Parabẖ jī bẖāṇī bẖa▫ī nikāṇī safal janam parvānā.
(Andhaarey = darkness) ignorance – of Divine virtues and commands – (mittey = effaced) is removed and (bikaarey/vikaar) vices (tajey) are given up with the guru’s guidance and the (man-u) mind (maana = believes) becomes agreeable (sio) with (tthaakur) the Master, i.e. one happily lives by Divine virtues and commands.
The sou-wife is then (bhaanee) liked by (jee) the revered (prabh) Almighty-spouse, and (bhaee) become (nikaanee) not dependent on, i.e. no longer looks to, others; s/he makes (janam-u = birth) human birth (saphal) successful by being (parvaana) acceptable to the Almighty – for union.
ਭਈ ਅਮੋਲੀ ਭਾਰਾ ਤੋਲੀ ਮੁਕਤਿ ਜੁਗਤਿ ਦਰੁ ਖੋਲ੍ਹ੍ਹਾ ॥ ਕਹੁ ਨਾਨਕ ਹਉ ਨਿਰਭਉ ਹੋਈ ਸੋ ਪ੍ਰਭੁ ਮੇਰਾ ਓਲ੍ਹ੍ਹਾ ॥੪॥੧॥੪॥
Bẖa▫ī amolī bẖārā ṯolī mukaṯ jugaṯ ḏar kẖolĥā. Kaho Nānak ha▫o nirbẖa▫o ho▫ī so parabẖ merā olĥā. ||4||1||4||
I have (bhaee) have become (amoli) invaluable and (bhaara = heavy, tolee = weighed) capable; I know (jugat-i =) the method to (kholhaa) open (dar-u) the door to (mukat-i) emancipation – from vices and union with the Almighty-husband.
(Kahu) say o fifth Nanak/seekers: (Hau) I (hoee) am (nirbhau = fearless) no longer subject to influence of vices because (so = that) the One (prabh-u) Master is (meyra) my (olha) protection. 4. 1. 4.
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Note: Every soul seeks peace and this is obtained with the guru’s guidance. Moreover, the guru who can facilitate this is found by Divine grace. We shouldnever lose the opportunity to follow the true guru. This is the message of the fifth Guru in this Shabad.
ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸਾਜਨੁ ਪੁਰਖੁ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪੂਰਾ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਰਾਮ ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬੰਧਪ ਜੀਅ ਪ੍ਰਾਣ ਮਨਿ ਭਾਣਾ ਰਾਮ ॥
Sūhī mėhlā 5. Sājan purakẖ saṯgur merā pūrā ṯis bin avar na jāṇā rām. Māṯ piṯā bẖā▫ī suṯ banḏẖap jī▫a parāṇ man bẖāṇā rām.
Composition of the fifth Guru in Raga Soohi. (Purakh-u) the all-pervasive Almighty is (meyra) my (poora) perfect (satigur-u) true guru and (saajan-u) friend; I do not (jaana = know) acknowledge any other Master (bin-u) except IT.
IT is (bhaana = liked) loved (man-i) by my mind, like (maat) the mother, (pitaa) father, (bhaaee = brother) siblings, (sut = sons) children and (bandhap) relatives, i.e. IT ever stands by me like them all.
ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਦੀਆ ਸਰਬ ਗੁਣਾ ਭਰਪੂਰੇ ॥ ਅੰਤਰਜਾਮੀ ਸੋ ਪ੍ਰਭੁ ਮੇਰਾ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥
Jī▫o pind sabẖ ṯis kā ḏī▫ā sarab guṇā bẖarpūre. Anṯarjāmī so parabẖ merā sarab rahi▫ā bẖarpūre.
(Jeeo) the soul and (pindd-u) the body, and (sabh-u) everything is (deeaa) given (tis kaa = of that) by the Creator; IT is (bharpoorey = filled with) the treasure/source (gunaa) of virtues.
(So = that) the One (prabh-u) Master (meyra = my) of all (antarjaamee) knows all minds and (rahiaa = remains, bharpoorey = filling) pervades (sarab = all) everywhere.
ਤਾ ਕੀ ਸਰਣਿ ਸਰਬ ਸੁਖ ਪਾਏ ਹੋਏ ਸਰਬ ਕਲਿਆਣਾ ॥ ਸਦਾ ਸਦਾ ਪ੍ਰਭ ਕਉ ਬਲਿਹਾਰੈ ਨਾਨਕ ਸਦ ਕੁਰਬਾਣਾ ॥੧॥
Ŧā kī saraṇ sarab sukẖ pā▫e ho▫e sarab kali▫āṇā. Saḏā saḏā parabẖ ka▫o balihārai Nānak saḏ kurbāṇā. ||1||
Being in (ta ki = of that) IT’s (saran-i = sanctuary) care, one (paaey) gets (sarab) all (sukh) comforts, and all (kaliaana) happiness (hoey = happens) is experienced.
I (sada sadaa) for ever (balihaarai = am sacrifice, kau = to) adore (prabh) the Master and shall (sad) ever (kurbaana = sacrifice) do anything commanded by IT, says fifth Nanak. 1.
ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਈਐ ਜਿਤੁ ਮਿਲਿਐ ਪ੍ਰਭੁ ਜਾਪੈ ਰਾਮ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਉਤਰਹਿ ਹਰਿ ਸੰਤ ਧੂੜੀ ਨਿਤ ਨਾਪੈ ਰਾਮ ॥
Aisā gur vadbẖāgī pā▫ī▫ai jiṯ mili▫ai parabẖ jāpai rām. Janam janam ke kilvikẖ uṯrėh har sanṯ ḏẖūṛī niṯ nāpai rām.
(Vaddbhaagi) with good fortune one (paaeeai) finds (Aisa) such a guru, by (miliai) meeting – and following – (jit-u) whom, (prabh-u) the Almighty (jaapai) is perceived – to be present within.
The guru teaches that by (nit) ever (naapai) bathing in (dhoorree) dust of the feet, i.e. transforming the self by following the example, of (sant) seekers of (har-i) the Almighty, (kilvikh = transgressions) influence of vices committed in (janam janam) birth after birth in the past (utrah-i) is removed.
ਹਰਿ ਧੂੜੀ ਨਾਈਐ ਪ੍ਰਭੂ ਧਿਆਈਐ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਆਈਐ ॥ ਗੁਰ ਚਰਣੀ ਲਾਗੇ ਭ੍ਰਮ ਭਉ ਭਾਗੇ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ॥
Har ḏẖūṛī nā▫ī▫ai parabẖū ḏẖi▫ā▫ī▫ai bāhuṛ jon na ā▫ī▫ai. Gur cẖarṇī lāge bẖaram bẖa▫o bẖāge man cẖinḏi▫ā fal pā▫ī▫ai.
By (naaeeai/nhaaeeai) bathing in (dhoorri) dust of the feet, i.e. following the example, of seekers of the Almighty to (dhiaaeeai) pay attention to virtues and commands of (prabhoo) the Almighty, one (na aeeai) does not come/enter (jon-i) in womb of the mother, i.e. is not born, (bahurr-i) again.
One who (laagey) touches (charnee) feet, i.e. seeks guidance of the guru, his/her (bhram-u = wandering) transgressions and resultant (bhau) fear (bhaagey = run) end, and (phal-u = fruit) fulfilment of (chindiaa) wishes (man-i) of the mind (paaeeai) is achieved, i.e. union with the Almighty is attained.
ਹਰਿ ਗੁਣ ਨਿਤ ਗਾਏ ਨਾਮੁ ਧਿਆਏ ਫਿਰਿ ਸੋਗੁ ਨਾਹੀ ਸੰਤਾਪੈ ॥ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਜੀਅ ਕਾ ਦਾਤਾ ਪੂਰਾ ਜਿਸੁ ਪਰਤਾਪੈ ॥੨॥
Har guṇ niṯ gā▫e nām ḏẖi▫ā▫e fir sog nāhī sanṯāpai. Nānak so parabẖ jī▫a kā ḏāṯā pūrā jis parṯāpai. ||2||
One who (nit) ever (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty and (dhiaaey) pays attention to (naam-u) Divine virtues and commands, s/he is not afflicted with (santaapai = torture) suffering nor (sog-u) sorrow (phir-i) again.
This happens by obedience to (so = that) the One (prabh-u) Almighty, (daata) the giver (ka) of (jeea) life, i.e. the Creator, (jis-u) whose (partaapai = grandeur) writ (poora = perfect) prevails, says fifth Nanak. 2.
ਹਰਿ ਹਰੇ ਹਰਿ ਗੁਣ ਨਿਧੇ ਹਰਿ ਸੰਤਨ ਕੈ ਵਸਿ ਆਏ ਰਾਮ ॥ ਸੰਤ ਚਰਣ ਗੁਰ ਸੇਵਾ ਲਾਗੇ ਤਿਨੀ ਪਰਮ ਪਦ ਪਾਏ ਰਾਮ ॥
Har hare har guṇ niḏẖe har sanṯan kai vas ā▫e rām. Sanṯ cẖaraṇ gur sevā lāge ṯinī param paḏ pā▫e rām.
(Har-i) the Almighty is (nidhey) the treasure of (gun) virtues, emulation of, which (har-i = dispels vices) purifies and (harey = makes green) rejuvenates; (har-i) the Almighty (vas-i = under control, aaey = comes) is under control (kai) of (santan = saints) those who remember IT’s virtues and commands, i.e. does what the devotees wish.
Those who (laagey) touch (charan) feet of, i.e. seek guidance of (sant) the devotees and (seyva = service) obedience to (gur) the guru, (tinee) they (paaey) attain (param) the supreme (pad = rank) status, – of ridding the mind of ego, and finding God within.
ਪਰਮ ਪਦੁ ਪਾਇਆ ਆਪੁ ਮਿਟਾਇਆ ਹਰਿ ਪੂਰਨ ਕਿਰਪਾ ਧਾਰੀ ॥ ਸਫਲ ਜਨਮੁ ਹੋਆ ਭਉ ਭਾਗਾ ਹਰਿ ਭੇਟਿਆ ਏਕੁ ਮੁਰਾਰੀ ॥
Param paḏ pā▫i▫ā āp mitā▫i▫ā har pūran kirpā ḏẖārī. Safal janam ho▫ā bẖa▫o bẖāgā har bẖeti▫ā ek murārī. Safal janam ho▫ā bẖa▫o bẖāgā har bẖeti▫ā ek murārī.
(Param) the supreme (pad-u) status – of finding the Almighty – is (paaiaa) attained by (mittaaiaa = effacing) giving up (aap-u = self) ego; this in turn happens when (pooran) all-pervasive (har-i) Almighty (kirpa dhaari) bestows grace, i.e. motivates.
Then one (bheyttiaa) finds (eyk-u) the One (har-i) Almighty (muraaree = killer of demon Mur) the destroyer of evil; his/her (janam-u = birth) human birth (hoaa) becomes (saphal) successful – because finding the Almighty is the objective of human birth – and (bhau) fear – of being rejected for union with the Almighty – (bhaaga = runs) is obviated.
ਜਿਸ ਕਾ ਸਾ ਤਿਨ ਹੀ ਮੇਲਿ ਲੀਆ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨ ਜਪੀਐ ਮਿਲਿ ਸਤਿਗੁਰ ਸੁਖੁ ਪਾਇਆ ॥੩॥
Jis kā sā ṯin hī mel lī▫ā joṯī joṯ samā▫i▫ā. Nānak nām niranjan japī▫ai mil saṯgur sukẖ pā▫i▫ā. ||3||
Thus the Creator (jis ka) whose part the soul is (tin) that (hi) IT-self (meyl-i leeaa) unites with IT-self, (jotee) the human soul (samaaiaa) merges (jot-i) in the Supreme Soul/Spirit.
Says fifth Nanak: (Sukh-u) peace is (paaiaa) attained (japeeai) by remembrance and practice of (naam-u) virtues and commands of (niranjan = un-stained) the pristine Almighty; one does that (mil-i) by finding (satigur) the true guru – and following his guidance. 3.
ਗਾਉ ਮੰਗਲੋ ਨਿਤ ਹਰਿ ਜਨਹੁ ਪੁੰਨੀ ਇਛ ਸਬਾਈ ਰਾਮ ॥ ਰੰਗਿ ਰਤੇ ਅਪੁਨੇ ਸੁਆਮੀ ਸੇਤੀ ਮਰੈ ਨ ਆਵੈ ਜਾਈ ਰਾਮ ॥
Gā▫o manglo niṯ har janhu punnī icẖẖ sabā▫ī rām. Rang raṯe apune su▫āmī seṯī marai na āvai jā▫ī rām.
O (janh-u = servants) soul-wives of (har-i) the Almighty-husband, (nit) ever (gaau) sing (manglo) songs of joy, because (sabaaee) all (icchh) wishes (punni) have been fulfilled – by finding the Almighty spouse.
Remain (ratey) imbued (seyti) with (rang-i) love of (apuney = own) our (suaamee) Master, who neither (marai) dies nor (jaaee = goes) abandons, i.e. is ever with those who keep IT in mind.
ਅਬਿਨਾਸੀ ਪਾਇਆ ਨਾਮੁ ਧਿਆਇਆ ਸਗਲ ਮਨੋਰਥ ਪਾਏ ॥ ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਘਨੇਰੇ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਏ ॥
Abẖināsī pā▫i▫ā nām ḏẖi▫ā▫i▫ā sagal manorath pā▫e. Sāʼnṯ sahj ānanḏ gẖanere gur cẖarṇī man lā▫e.
One who (dhiaaia) pays attention to (naam-u) Divine virtues and commands (paaiaa) finds (abinaasi = imperishable) the Eternal Almighty; s/he (paaey) attains (sagal) all his/her (manorath) objectives – because the objective of human birth is to find the Almighty.
Indeed, (saant-i) peace, (sahj) poise and (ghaneyrey) abundant (aanand) joys are obtained by one who (laaey) attaches (man-u) the mind (charni) to feet of (gur) the guru, i.e. who devotedly follows the guru.
ਪੂਰਿ ਰਹਿਆ ਘਟਿ ਘਟਿ ਅਬਿਨਾਸੀ ਥਾਨ ਥਨੰਤਰਿ ਸਾਈ ॥ ਕਹੁ ਨਾਨਕ ਕਾਰਜ ਸਗਲੇ ਪੂਰੇ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਈ ॥੪॥੨॥੫॥
Pūr rahi▫ā gẖat gẖat abẖināsī thān thananṯar sā▫ī. Kaho Nānak kāraj sagle pūre gur cẖarṇī man lā▫ī. ||4||2||5||
(Abinaasi) the Eternal Master (rahiaa = remains, poor-i = filling) pervades (ghatt-i ghatt-i) in every mind/body and (saaee) the same is present at all (thaan) places and (thanatar-i) between places – everywhere, i.e. one can find the Almighty within wherever one is and need not search elsewhere.
(Kah-u = say) o fifth Nanak, i.e. listen, o humans: One who (laai) places (man-u) the mind (charnee) on feet of, i.e. follows (gur) the guru, all his/her (kaaraj) wishes are (poorey) fulfilled. 4. 2. 5.
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