SGGS pp 780-783, Soohi M: 5, Chhants 6-8.
Note: This Shabad is in the form of a Chhant or song of yearning and love for the Almighty. The Guru supplicates to be enabled to praise and practice virtues and commands of the Almighty with all organs of the body. He says awareness for this comes with the guidance of the guru and one unites with the Master, the source of all comfort. It has four stanzas; there is supplication in the first three and attainment of the objective in the fourth.
ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਮੇਰੇ ਪ੍ਰੀਤਮ ਸੁਆਮੀ ਨੇਤ੍ਰ ਦੇਖਹਿ ਦਰਸੁ ਤੇਰਾ ਰਾਮ ॥ ਲਾਖ ਜਿਹਵਾ ਦੇਹੁ ਮੇਰੇ ਪਿਆਰੇ ਮੁਖੁ ਹਰਿ ਆਰਾਧੇ ਮੇਰਾ ਰਾਮ ॥
Sūhī mėhlā 5. Kar kirpā mere parīṯam su▫āmī neṯar ḏekẖėh ḏaras ṯerā rām. Lākẖ jihvā ḏeh mere pi▫āre mukẖ har ārāḏẖe merā rām.
Composition of the fifth Guru in Raga Soohi. O (meyrey) my (preetam) Beloved (suaami) Master, please (kar-i kirpa) be kind to enable that my (neytr) eyes (deykah-i = see, daras-u = sight) have vision of (teyra) Yours, i.e. I see You in every-thing/one and my mind gets awareness of Your virtues and commands.
O (meyrey) my (piaarey) Beloved, please (deyhu) give (laakh) a hundred thousand (jihva) tongues so that my (mukh-u) mouth (aaraadhey = invokes) praises You, (har-i) the Master (meyra = my) of all – we cannot praise all virtues of the Master with the one tongue we have.
ਹਰਿ ਆਰਾਧੇ ਜਮ ਪੰਥੁ ਸਾਧੇ ਦੂਖੁ ਨ ਵਿਆਪੈ ਕੋਈ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਨ ਸੁਆਮੀ ਜਤ ਦੇਖਾ ਤਤ ਸੋਈ ॥
Har ārāḏẖe jam panth sāḏẖe ḏūkẖ na vi▫āpai ko▫ī. Jal thal mahī▫al pūran su▫āmī jaṯ ḏekẖā ṯaṯ so▫ī.
When (har-i) the Almighty (aaraadhey) is invoked, (panth) the path of (jam) the agent of Divine justice (saadhey) is conquered, i.e. one is not taken by the Jam; and hence (viaapai) experiences (na koee = not any) no (dookh-u) distress.
(Suaami) the Master (pooran) is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space; (jat kat) wherever I (deyka) look (soee) IT is present (tat) there, i.e. the Almighty helps wherever one invokes IT.
ਭਰਮ ਮੋਹ ਬਿਕਾਰ ਨਾਠੇ ਪ੍ਰਭੁ ਨੇਰ ਹੂ ਤੇ ਨੇਰਾ ॥
Bẖaram moh bikār nāṯẖe parabẖ ner hū ṯe nerā.
When (bharam) doubts about IT’s omnipresence, and (moh) attachments to the world play, (naatthey = run) are dispelled from the mind, (prabh-u) the Master is found to be (neyra) nearer (tey) than (neyr hoo) the nearest, i.e. within.
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ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਕਿਰਪਾ ਕੀਜੈ ਨੇਤ੍ਰ ਦੇਖਹਿ ਦਰਸੁ ਤੇਰਾ ॥੧॥
Nānak ka▫o parabẖ kirpā kījai neṯar ḏekẖėh ḏaras ṯerā. ||1||
O (prabh) Master, please (kirpa keejai) be kind (kau) to fifth Nanak, to enable him (deykhah-i) see (teyra) Your (daras) vision, i.e. experiences You within. 1.
ਕੋਟਿ ਕਰਨ ਦੀਜਹਿ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਹਰਿ ਗੁਣ ਸੁਣੀਅਹਿ ਅਬਿਨਾਸੀ ਰਾਮ ॥ ਸੁਣਿ ਸੁਣਿ ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਕਟੀਐ ਕਾਲ ਕੀ ਫਾਸੀ ਰਾਮ ॥
Kot karan ḏījėh parabẖ parīṯam har guṇ suṇī▫ah abẖināsī rām. Suṇ suṇ ih man nirmal hovai katī▫ai kāl kī fāsī rām.
O my (preetam) Beloved (prabh) Master, please (deejah-i) give me (kott-i = crore/ten million) millions of (karan) ears to enable (suneeah-i) listening to (gun) virtues of You (abinaasi = imperishable) the Eternal (har-i) Almighty.
(Suni-i suni-i) by ever listening to the myriad Divine virtues, (ih = this) the (man-u) mind (nirmal-u hovai) is cleansed of vices and (phaasi) the noose of (kaal) the agent of Divine justice (katteeai) is cut, i.e. one is no longer subject to punishment as one commits no vices.
ਕਟੀਐ ਜਮ ਫਾਸੀ ਸਿਮਰਿ ਅਬਿਨਾਸੀ ਸਗਲ ਮੰਗਲ ਸੁਗਿਆਨਾ ॥ ਹਰਿ ਹਰਿ ਜਪੁ ਜਪੀਐ ਦਿਨੁ ਰਾਤੀ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨਾ ॥
Katī▫ai jam fāsī simar abẖināsī sagal mangal sugi▫ānā. Har har jap japī▫ai ḏin rāṯī lāgai sahj ḏẖi▫ānā.
(Phaasi = noose) punishment (ki) by (jam) the agent of Divine justice (katteeai = is cut) is obviated (siamar-i) by keeping in mind (abinaasi = imperishable) the Eternal – and thus by committing no evil; and instead (sugiaana) with good awareness of Divine virtues, one obtains (sagal) all (mangal) pleasures – through union with the Creator.
(Japeeaai) by recounting and practice of (japu = remembrance of virtues) Divine virtues and commands (din = day, raati = night) at every step – distractions are overcome and the mind (laagai = attached) attains (dhiaana) focus (sahj-i) without wavering.
ਕਲਮਲ ਦੁਖ ਜਾਰੇ ਪ੍ਰਭੂ ਚਿਤਾਰੇ ਮਨ ਕੀ ਦੁਰਮਤਿ ਨਾਸੀ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਕਿਰਪਾ ਕੀਜੈ ਹਰਿ ਗੁਣ ਸੁਣੀਅਹਿ ਅਵਿਨਾਸੀ ॥੨॥
Kalmal ḏukẖ jāre parabẖū cẖiṯāre man kī ḏurmaṯ nāsī. Kaho Nānak parabẖ kirpā kījai har guṇ suṇī▫ah avināsī. ||2||
When (prabhoo) the Master is (chitaarey) remembered, (durmat-i) evil sense (ki) of (man) the mind (naas-i = runs) ends and (dukh) distress caused by (kalmal) vices (jaarey = burnt) is obviated.
(Kahu) says fifth Nanak: Please (kirpa keejai) bestow grace, o (prabh) Almighty, that I ever (suneeah-i) listen to (gun) virtues of You, (avinaasi) the Eternal (har-i) Almighty. 2.
ਕਰੋੜਿ ਹਸਤ ਤੇਰੀ ਟਹਲ ਕਮਾਵਹਿ ਚਰਣ ਚਲਹਿ ਪ੍ਰਭ ਮਾਰਗਿ ਰਾਮ ॥ ਭਵ ਸਾਗਰ ਨਾਵ ਹਰਿ ਸੇਵਾ ਜੋ ਚੜੈ ਤਿਸੁ ਤਾਰਗਿ ਰਾਮ ॥
Karoṛ hasaṯ ṯerī tahal kamāvėh cẖaraṇ cẖalėh parabẖ mārag rām. Bẖav sāgar nāv har sevā jo cẖaṛai ṯis ṯārag rām.
O (prabh) Master, please give me (krorr-i = crore/ten million) millions of (hast) hands to (kamaavah-i) carry out (teyri) Your (ttahl = service) commands; please enable that the feet (challah-i) walk (maarag-i) on the path directed by You.
(Seyva = service) obedience to (har-i) the Almighty is (naav) the boat to get across (bhav = world, saagar = ocean) the world-ocean, i.e. the means to overcome vices in the world-play; (jo) one who (charrai) boards, it (taarag-i) ferries (tis-u) that person across, i.e. s/he overcomes vices and is accepted for union with the Almighty, and not reborn.
ਭਵਜਲੁ ਤਰਿਆ ਹਰਿ ਹਰਿ ਸਿਮਰਿਆ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ ਮਹਾ ਬਿਕਾਰ ਗਏ ਸੁਖ ਉਪਜੇ ਬਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥
Bẖavjal ṯari▫ā har har simri▫ā sagal manorath pūre. Mahā bikār ga▫e sukẖ upje bāje anhaḏ ṯūre.
(Simriaa) by keeping in mind virtues and commands of (har-i har-i) the Almighty, one (tariaa = swims) gets across (bhavjal-u) the world-ocean – of vices -, and (sagal) all (manorath) wishes (poorey) are thus are fulfilled, i.e. with attainment of union with the Almighty.
When (mahaa = great) the powerful (bikaar) vices (gaey) leave the mind – and the Almighty is found; then (toor-e = musical instruments) Celestial music (baajey) plays (anhad) without a break, i.e. the mind remains ever connected with the Almighty.
ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ਸਗਲੇ ਕੁਦਰਤਿ ਕੀਮ ਅਪਾਰਗਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਕਿਰਪਾ ਕੀਜੈ ਮਨੁ ਸਦਾ ਚਲੈ ਤੇਰੈ ਮਾਰਗਿ ॥੩॥
Man bāʼncẖẖaṯ fal pā▫e sagle kuḏraṯ kīm apārag. Kaho Nānak parabẖ kirpā kījai man saḏā cẖalai ṯerai mārag. ||3||
(Sagley) all (phal = fruit) objectives (baanchhat) wished by (man) the mind – for union with the Almighty – (paaey) are attained; (kudrat-i = powers) Divine virtues and commands have (apaarag-i) infinite (keemat-i) value – capability.
(Kahu) says fifth Nanak: O (prabh) Master, please (kirpa keejai) bestow grace that my (man) mind (sadaa) ever (chalai) walks/acts (maarag-i) on the path (teyrai = your) told by You. 3.
ਏਹੋ ਵਰੁ ਏਹਾ ਵਡਿਆਈ ਇਹੁ ਧਨੁ ਹੋਇ ਵਡਭਾਗਾ ਰਾਮ ॥ ਏਹੋ ਰੰਗੁ ਏਹੋ ਰਸ ਭੋਗਾ ਹਰਿ ਚਰਣੀ ਮਨੁ ਲਾਗਾ ਰਾਮ ॥
Ėho var ehā vadi▫ā▫ī ih ḏẖan ho▫e vadbẖāgā rām. Ėho rang eho ras bẖogā har cẖarṇī man lāgā rām.
For the seeker, (eyho = this) awareness of Divine virtues is (var-u) the boon and (vaddiaai) glory, (ihu) this is (dhan-u) the wealth which one (hoey) gets (vaddbhaaga) with good fortune.
(Eyho) this is the (rang-u) merry-making and (bhoga) enjoyment of (ras) pleasures; that (man-u) the mind (laagaa = attached) be dedicated to (charni = feet) obedience of (har-i) the Almighty – and thus not be subjected to any grief.
ਮਨੁ ਲਾਗਾ ਚਰਣੇ ਪ੍ਰਭ ਕੀ ਸਰਣੇ ਕਰਣ ਕਾਰਣ ਗੋਪਾਲਾ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਤੂ ਪ੍ਰਭੁ ਮੇਰਾ ਮੇਰੇ ਠਾਕੁਰ ਦੀਨ ਦਇਆਲਾ ॥
Man lāgā cẖarṇe parabẖ kī sarṇe karaṇ kāraṇ gopālā. Sabẖ kicẖẖ ṯerā ṯū parabẖ merā mere ṯẖākur ḏīn ḏa▫i▫ālā.
With (man-u) the mind (laaga) dedicated to (charney = feet) obedience of (prabh) the Master, one places the self (sarney) in care of (gopaala = sustainer) the Almighty, (karan) the Creator of all (kaaran) creation, i.e. a devotee does not act in ego, but acknowledges the Creator.
And prays; (too) You are (meyra) my (prabh) Master, and (sabh-u) everything is (teyra = your) given by You; You are (diaaala) compassionate to (deen) the hapless – I seek refuge in You, (meyrey) my (tthaakur) Master.
ਮੋਹਿ ਨਿਰਗੁਣ ਪ੍ਰੀਤਮ ਸੁਖ ਸਾਗਰ ਸੰਤਸੰਗਿ ਮਨੁ ਜਾਗਾ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭਿ ਕਿਰਪਾ ਕੀਨ੍ਹ੍ਹੀ ਚਰਣ ਕਮਲ ਮਨੁ ਲਾਗਾ
॥੪॥ ੩॥੬॥
Mohi nirguṇ parīṯam sukẖ sāgar saṯsang man jāgā. Kaho Nānak parabẖ kirpā kīnĥī cẖaraṇ kamal man lāgā. ||4||3||6||
(Moh-i) I was (nirgun) virtue-less, but (santsang-i = in company of guru) with guidance of the guru, my (man-u) mind (jaaga = awakened) became aware of virtues of (preetam) the beloved Master, (saagar = ocean) the source of all (sukh) comforts – and I try to emulate them.
(Prabh-i) the Master (kirpa keenhi) was kind and my (man-u) mind now (laaga) is dedicated to (charan = feet, kamal = lotus) IT’s service – I remain absorbed in IT, (kahu) say o fifth Nanak. 4. 3. 6.
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Note: Our bodies are the abode of the Almighty; remembrance and practice of IT’s virtues and commands is IT’s worship. The Almighty is effectively remembered – and found within – when other thoughts leave the mind, says the fifth Guru in this Shabad.
ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜਪੇ ਹਰਿ ਮੰਦਰੁ ਸਾਜਿਆ ਸੰਤ ਭਗਤ ਗੁਣ ਗਾਵਹਿ ਰਾਮ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪਨਾ ਸਗਲੇ ਪਾਪ ਤਜਾਵਹਿ ਰਾਮ ॥
Sūhī mėhlā 5. Har jape har manḏar sāji▫ā sanṯ bẖagaṯ guṇ gāvahi rām. Simar simar su▫āmī parabẖ apnā sagle pāp ṯajāvėh rām.
Composition of the fifth Guru in Raga Soohi. (Har-i) the Almighty (saajiaa) has created (mandar-u = house) the human body to (japey) remember and carry out commands of (har-i) the Almighty; (sant = saints) seekers and (bhagat) devotees (gaavah-i = sing) praise and emulate (gun) virtues of the Almighty.
(simar-i siamar-i) by ever keeping in mind – commands of (apna = own) our (suaami) Master, they keep (sagley) all (paap) transgressions- violations of Divine commands (tajaavah-i) at bay.
ਹਰਿ ਗੁਣ ਗਾਇ ਪਰਮ ਪਦੁ ਪਾਇਆ ਪ੍ਰਭ ਕੀ ਊਤਮ ਬਾਣੀ ॥ ਸਹਜ ਕਥਾ ਪ੍ਰਭ ਕੀ ਅਤਿ ਮੀਠੀ ਕਥੀ ਅਕਥ ਕਹਾਣੀ ॥
Har guṇ gā▫e param paḏ pā▫i▫ā parabẖ kī ūṯam baṇī. Sahj kathā parabẖ kī aṯ mīṯẖī kathī akath kahāṇī.
(Baani) words of praise of (prabh) the Master are (ootam = sublime) Supreme; one (paaiaa) attains (param) the supreme (pad = rank) status – of being absorbed in the Creator, (gaaey = singing) by praising and emulating (gun) virtues of the Almighty, i.e. by accepting and obeying Divine commands.
(Kathaa = description) virtues of (prabh) the Master are (at-i) extremely (meetthi) sweet – one likes to emulate them; they create (sahj) poise; one can (kathi) state (akath) the indescribable (kahaani) story, i.e. one understands the mysteries of the Almighty through IT’s virtues, which are otherwise beyond comprehension.
ਭਲਾ ਸੰਜੋਗੁ ਮੂਰਤੁ ਪਲੁ ਸਾਚਾ ਅਬਿਚਲ ਨੀਵ ਰਖਾਈ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ ਸਰਬ ਕਲਾ ਬਣਿ ਆਈ ॥੧॥
Bẖalā sanjog mūraṯ pal sācẖā abicẖal nīv rakẖā▫ī. Jan Nānak parabẖ bẖa▫e ḏa▫i▫ālā sarab kalā baṇ ā▫ī. ||1||
(Bhalaa = good) blessed is that (sanjog-u, moorat-u/mahoorat) time; that (pal-u) moment is (saachaa = true) blessed when (abichal) the unshakable (neev) foundation of the house was (rakhaaee) laid, i.e. blessed is the time when one develops firm commitment to devotion of the Almighty.
Then (prabh) the Almighty (bhaey) is (daiaalaa = compassionate) kind and (sarab) all (kalaa = skill) the desired things (ban-i aaee = are made) work out as desired, i.e. one lives by Divine virtues and commands, says (jan) humble fifth Nanak. 1.
ਆਨੰਦਾ ਵਜਹਿ ਨਿਤ ਵਾਜੇ ਪਾਰਬ੍ਰਹਮੁ ਮਨਿ ਵੂਠਾ ਰਾਮ ॥ ਗੁਰਮੁਖੇ ਸਚੁ ਕਰਣੀ ਸਾਰੀ ਬਿਨਸੇ ਭ੍ਰਮ ਭੈ ਝੂਠਾ ਰਾਮ ॥
Ānanḏā vajėh niṯ vāje pārbarahm man vūṯẖā rām. Gurmukẖe sacẖ karṇī sārī binse bẖaram bẖai jẖūṯẖā rām.
When (paarbrahm-u) the Supreme Being (vootthaa) abides (man-i) in the mind, (vaajey) musical instruments giving (aananda) pleasing music (nit) ever (vajah-i) play, i.e. great pleasure is experienced when the Almighty is found within.
This happens with (sach-u) truthful and (saari = sublime) virtuous (karni = deeds) conduct (gurmukhey) guided by the guru; (jhoottha) falsehood, (bhram) doubt about omnipresence of the Almighty and (bhai) fear (binsey = destroyed) leave – as they cannot exist when the Almighty abides within.
ਅਨਹਦ ਬਾਣੀ ਗੁਰਮੁਖਿ ਵਖਾਣੀ ਜਸੁ ਸੁਣਿ ਸੁਣਿ ਮਨੁ ਤਨੁ ਹਰਿਆ ॥ ਸਰਬ ਸੁਖਾ ਤਿਸ ਹੀ ਬਣਿ ਆਏ ਜੋ ਪ੍ਰਭਿ ਅਪਨਾ ਕਰਿਆ ॥
Anhaḏ baṇī gurmukẖ vakẖāṇī jas suṇ suṇ man ṯan hari▫ā. Sarab sukẖā ṯis hī baṇ ā▫e jo parabẖ apnā kari▫ā.
(Anhad) the incessant (baani = words/sound) music, i.e. presence of the Almighty within – by way of awareness of Divine virtues, is (vakhaani = told) recognized (gurmukh-i) with the guru’s guidance; one’s (man-u = mind, tan-u = body) whole being (hariaa = made green) blossoms (sun-i sun-i) listening to (jas-u = praise) virtues of the Almighty within.
(Sarab) all (sukhaa = comforts) pleasures, i.e. presence of the Master within, (ban-i aaey) happen for (tis hi) that person (jo) who is (kariaa = made, apna = own) is patronized, (prabh-i) by the Master, i.e. whose conduct is approved by the Almighty.
ਘਰ ਮਹਿ ਨਵ ਨਿਧਿ ਭਰੇ ਭੰਡਾਰਾ ਰਾਮ ਨਾਮਿ ਰੰਗੁ ਲਾਗਾ ॥ ਨਾਨਕ ਜਨ ਪ੍ਰਭੁ ਕਦੇ ਨ ਵਿਸਰੈ ਪੂਰਨ ਜਾ ਕੇ ਭਾਗਾ ॥੨॥
Gẖar mėh nav niḏẖ bẖare bẖandārā rām nām rang lāgā. Nānak jan parabẖ kaḏe na visrai pūran jā ke bẖāgā. ||2||
One who (laaga = has got, rang-u = color) is imbued (naam-i) with virtues of (raam) the all-pervasive Master, his/her (bhanddaara) store-rooms (mah-i) in (ghar) the house are (bharey) full of (nav = nine, nidh-i = treasures) all treasures, i.e. s/he has profuse experience of the Master within.
One (ja key) whose (bhaaga) fortune is (pooran) perfect – based on good past deeds, i.e. one whose mind is so conditioned, (prabh-u) the Master is (kadey na) never (visrai) is forgotten by him/her, says (jan) humble fifth Nanak. 2.
ਛਾਇਆ ਪ੍ਰਭਿ ਛਤ੍ਰਪਤਿ ਕੀਨ੍ਹ੍ਹੀ ਸਗਲੀ ਤਪਤਿ ਬਿਨਾਸੀ ਰਾਮ ॥ ਦੂਖ ਪਾਪ ਕਾ ਡੇਰਾ ਢਾਠਾ ਕਾਰਜੁ ਆਇਆ ਰਾਸੀ ਰਾਮ ॥
Cẖẖā▫i▫ā parabẖ cẖẖaṯarpaṯ kīnĥī saglī ṯapaṯ bināsī rām. Ḏūkẖ pāp kā derā dẖāṯẖā kāraj ā▫i▫ā rāsī rām.
(Chhtarpat-i = master of canopy, with canopy overhead, king) the Sovereign (prabh-i) Almighty (keenhi = does) provides (chhaaiaa) shade and (sagli) all (tapat-i) heat (binaasi = destroyed) becomes ineffective, i.e. when one submits the self to Naam or Divine virtues and commands, temptations in the world-play have no effect on him/her and s/he is at peace.
(Ddeyra) abode of (dookh/dokh) faults and (paap) transgression is (ddhaatthaa) demolished, i.e. the mind is cleared of evil which is the impediment to union with the Almighty; (kaaraj-u) the objective – of union with the Almighty – (aaiaa raasi) is achieved.
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ਹਰਿ ਪ੍ਰਭਿ ਫੁਰਮਾਇਆ ਮਿਟੀ ਬਲਾਇਆ ਸਾਚੁ ਧਰਮੁ ਪੁੰਨੁ ਫਲਿਆ ॥ ਸੋ ਪ੍ਰਭੁ ਅਪੁਨਾ ਸਦਾ ਧਿਆਈਐ ਸੋਵਤ ਬੈਸਤ ਖਲਿਆ ॥
Har parabẖ furmā▫i▫ā mitī balā▫i▫ā sācẖ ḏẖaram punn fali▫ā. So parabẖ apunā saḏā ḏẖi▫ā▫ī▫ai sovaṯ baisaṯ kẖali▫ā.
(Har-i) the Almighty (prabh-i) Master (furmaaiaa) commands – bestows grace – and (balaaiaa) the nuisance – of temptations – (mitti = effaced) is kept at bay; this is (phaliaa) fructification of (saach-u) truthful-ness, (dharam-u) righteous-ness and (punn-u) meritorious living.
We should (dhiaaeeai) keep in mind – virtues and commands of – (so) such (prabh-u) a Master (apuna) of ours, while (sovat) sleeping – even in dreams, (baisat) sitting and (khaliaa) standing i.e. in all activities.
ਗੁਣ ਨਿਧਾਨ ਸੁਖ ਸਾਗਰ ਸੁਆਮੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਈ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰਭ ਕੀ ਸਰਣਾਈ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੩॥
Guṇ niḏẖān sukẖ sāgar su▫āmī jal thal mahī▫al so▫ī. Jan Nānak parabẖ kī sarṇā▫ī ṯis bin avar na ko▫ī. ||3||
(Soi = that) the One Master is (nidhaan) the treasure of (gun) virtues – which we should learn and emulate; (suaami) the Master is (saagar = ocean) the source of (sukh) peace/solace; IT is present (jal-i) in water, (thal-i) in/on land and (maheeal-i = between sky and earth) in space, i.e. provides protection wherever we seek.
(Jan) humble fifth Nanak has taken (sarnaai) refuge in (prabh) the Almighty; there is (na koi) no (avar-u) other Master (bin-u) except IT. 3.
ਮੇਰਾ ਘਰੁ ਬਨਿਆ ਬਨੁ ਤਾਲੁ ਬਨਿਆ ਪ੍ਰਭ ਪਰਸੇ ਹਰਿ ਰਾਇਆ ਰਾਮ ॥ ਮੇਰਾ ਮਨੁ ਸੋਹਿਆ ਮੀਤ ਸਾਜਨ ਸਰਸੇ ਗੁਣ ਮੰਗਲ ਹਰਿ ਗਾਇਆ ਰਾਮ ॥
Merā gẖar bani▫ā ban ṯāl bani▫ā parabẖ parse har rā▫i▫ā rām. Merā man sohi▫ā mīṯ sājan sarse guṇ mangal har gā▫i▫ā rām.
Since the time I (parsey = touched) placed myself in care of (raaiaa = king) the Sovereign (har-i) Almighty, (meyra) my (ghar-u) house, (ban-u = forest) garden and (taal-u) pool (baniaa = made) have been constructed, i.e. my mind now enjoys peace and bliss.
(Meyra) my (man-u) mind (sohiaa = looks good) feels good, my (meet, saajan) friends are (sarsey) happy to (gaaiaa) sing (mangal) songs of praise of (gun) virtues of (har-i) the Almighty.
ਗੁਣ ਗਾਇ ਪ੍ਰਭੂ ਧਿਆਇ ਸਾਚਾ ਸਗਲ ਇਛਾ ਪਾਈਆ ॥ ਗੁਰ ਚਰਣ ਲਾਗੇ ਸਦਾ ਜਾਗੇ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Guṇ gā▫e parabẖū ḏẖi▫ā▫e sācẖā sagal icẖẖā pā▫ī▫ā. Gur cẖaraṇ lāge saḏā jāge man vajī▫ā vāḏẖā▫ī▫ā.
(Gaaey = singing) by praising (gun) virtues and (dhiaaey) paying attention to Naam or virtues and commands, of (saachaa) the Eternal (prabhoo) Master, (sagal) all (ichhaa) wishes (paaiaa = obtained) are fulfilled – as the Almighty is found within.
This (vaadhaaeeaa = congratulations) glory (vajeeaa = manifests) comes, i.e. one feels happy (man-i) in mind; this is experienced by one who (laagae = attached to, charan = feet) follows instructions of (gur) the guru and (sadaa) ever (jaagey = awake) remains alert to temptations.
ਕਰੀ ਨਦਰਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਹਲਤੁ ਪਲਤੁ ਸਵਾਰਿਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਨਿਤ ਨਾਮੁ ਜਪੀਐ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਧਾਰਿਆ ॥੪॥੪॥੭॥
Karī naḏar su▫āmī sukẖah gāmī halaṯ palaṯ savāri▫ā. Binvanṯ Nānak niṯ nām japī▫ai jī▫o pind jin ḏẖāri▫ā. ||4||4||7||
(Suaami) the Maste is (gaami = brings) the provider (sukhah) of succor; IT (kari = does/casts, nadir- = sight) bestows grace and (savaariaa = transforms) makes things favorable (halat-u) here in this world and (palat-u) the hereafter.
(Binvant-i) submits fifth Nanak: We should (nit-u) ever (japeeai) remember and practice virtues and commands of (naam-u) the Almighty – the Master of laws of the nature – (jin-i) who (dhaariaa = support) sustains (jeeo) the soul and (pindd-u) body, i.e. we should remember and comply with instructions given to the soul by the Creator before birth. 4. 4. 7.
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ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਭੈ ਸਾਗਰੋ ਭੈ ਸਾਗਰੁ ਤਰਿਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਬੋਹਿਥੜਾ ਹਰਿ ਚਰਣ ਅਰਾਧੇ ਮਿਲਿ ਸਤਿਗੁਰ ਪਾਰਿ ਲਘਾਏ ਰਾਮ ॥
Sūhī mėhlā 5. Bẖai sāgro bẖai sāgar ṯari▫ā har har nām ḏẖi▫ā▫e rām. Bohithṛā har cẖaraṇ arāḏẖe mil saṯgur pār lagẖā▫e rām.
Composition of the fifth Guru in Raga Soohi. (Bhai/bhav = world, saagro = ocean) all humans can (tariaa = swim) get across (bhai saagar-u) the world-ocean, (dhiaaey) by paying attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands.
(Araadhey) invoking (charan) feet, i.e. obedience to commands of (har-i) the Almighty is like boarding (bohithrraa) a ship; when one (mil-i = meeting) finds (satigur) the true guru, he, acting as the sailor, (laghaa-e) ferries one (paar-i) across the world-ocean – and one is not reborn.
ਗੁਰ ਸਬਦੀ ਤਰੀਐ ਬਹੁੜਿ ਨ ਮਰੀਐ ਚੂਕੈ ਆਵਣ ਜਾਣਾ ॥ ਜੋ ਕਿਛੁ ਕਰੈ ਸੋਈ ਭਲ ਮਾਨਉ ਤਾ ਮਨੁ ਸਹਜਿ ਸਮਾਣਾ ॥
Gur sabḏī ṯarī▫ai bahuṛ na marī▫ai cẖūkai āvaṇ jāṇā. Jo kicẖẖ karai so▫ī bẖal mān▫o ṯā man sahj samāṇā.
When we (tareeai = swim) are ferried across the world-ocean, i.e. overcome vices in the world-play, (sabdi = with word) by the guru’s teachings then there is no (mareeai = dying) falling prey to vices (bahurr-i) again, and, cycles of (aavan = coming) births and (jaana = going) deaths (chookai) end.
If we (maanau) accept (soi) that as (bhal) good for us, (jo kichh-u) whatever the Almighty (karai) does, (ta) then (man-u) the mind (samaana) remains (sahj-i) in poise.
ਦੂਖ ਨ ਭੂਖ ਨ ਰੋਗੁ ਨ ਬਿਆਪੈ ਸੁਖ ਸਾਗਰ ਸਰਣੀ ਪਾਏ ॥ ਹਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਨਕ ਰੰਗਿ ਰਾਤਾ ਮਨ ਕੀ ਚਿੰਤ ਮਿਟਾਏ ॥੧॥
Ḏūkẖ na bẖūkẖ na rog na bi▫āpai sukẖ sāgar sarṇī pā▫e. Har simar simar Nānak rang rāṯā man kī cẖinṯ mitā▫e. ||1||
The Almighty is (saagar = ocean) the source of (sukh) solace; one who (paaey) places the self in IT’s (sarni) care, neither (dookh) distress, (bhookh = hunger) craving, nor any (rog-u) malady (biaapai = happen) afflicts him/her.
One who (raata) imbued (rang-i) with IT’s love, (simar-i simar-i) ever keeps (har-i) the Almighty in mind, (mittaaey) erases (chint) worries (ki) of (man) the mind, says fifth Nanak. 1.
ਸੰਤ ਜਨਾ ਹਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਸਾਜਨ ਵਸਗਤਿ ਕੀਨੇ ਰਾਮ ॥ ਆਪਨੜਾ ਮਨੁ ਆਗੈ ਧਰਿਆ ਸਰਬਸੁ ਠਾਕੁਰਿ ਦੀਨੇ ਰਾਮ ॥
Sanṯ janā har manṯar driṛ▫ā▫i▫ā har sājan vasgaṯ kīne rām. Āpnaṛā man āgai ḏẖari▫ā sarbas ṯẖākur ḏīne rām.
(Sant = saintly, janaa = people) the seeker soul-women who (drirraaiaa) firmly believe in (mantr-u) the mantra of living by Naam or virtues and commands of (har-i) the Almighty, (keeney = do/achieve) bring (har-i = Almighty, saajan = friend) the Almighty-spouse (vasgat-i) under control, i.e. the Almighty seeks such souls.
They (dhariaa = place, aagai = before) make offering of (aapnrra = own) their (man-u) mind, i.e. they humbly submit and (tthaakur-i) the Master (deen-e = gives) bestows (sarbas-u = everything) all benedictions to them, i.e. fulfills their wishes – accepts them for union.
ਕਰਿ ਅਪੁਨੀ ਦਾਸੀ ਮਿਟੀ ਉਦਾਸੀ ਹਰਿ ਮੰਦਰਿ ਥਿਤਿ ਪਾਈ ॥ ਅਨਦ ਬਿਨੋਦ ਸਿਮਰਹੁ ਪ੍ਰਭੁ ਸਾਚਾ ਵਿਛੁੜਿ ਕਬਹੂ ਨ ਜਾਈ ॥
Kar apunī ḏāsī mitī uḏāsī har manḏar thiṯ pā▫ī. Anaḏ binoḏ simrahu parabẖ sācẖā vicẖẖuṛ kabhū na jā▫ī.
With the Almighty (kar-i) making the soul (apuni = own) IT’s (daasi = maid-servant) soul-wife, (udaasi) sadness due to separation (mitti = erased) ends as the soul (paai) finds (tthit-i = steadiness) permanent abode in (mandar-i) in the mansion of the Almighty.
O souls, (simrhu) remember to live by virtues and commands of (saacha) the Eternal (prabh-u) Almighty; you will enjoy (anad) bliss and (binod) merriment with the Almighty-spouse, and (kabahoo na) never (vichhurr-i -jaai) be separated.
ਸਾ ਵਡਭਾਗਣਿ ਸਦਾ ਸੋਹਾਗਣਿ ਰਾਮ ਨਾਮ ਗੁਣ ਚੀਨ੍ਹ੍ਹੇ ॥ ਕਹੁ ਨਾਨਕ ਰਵਹਿ ਰੰਗਿ ਰਾਤੇ ਪ੍ਰੇਮ ਮਹਾ ਰਸਿ ਭੀਨੇ ॥੨॥
Sā vadbẖāgaṇ saḏā sohagaṇ rām nām guṇ cẖīnĥe. Kaho Nānak ravėh rang rāṯe parem mahā ras bẖīne. ||2||
(Sa) that soul who (cheenhey) understands and emulates (naam, gun) virtues of (raam) the all-pervasive Almighty, is (vaddbhaagan-i) fortunate to (sadaa) ever (sohaagan-i) live with the spouse.
S/he, (raatey) imbued (rang-i) with love, (ravah-i) remembers the Almighty (bheeney = rinsed) intoxicated with (mahaa) the great (ras-i) elixir/drink of (preym) love, i.e. leads life by Naam, (kahu) say o fifth Nanak. 2.
ਅਨਦ ਬਿਨੋਦ ਭਏ ਨਿਤ ਸਖੀਏ ਮੰਗਲ ਸਦਾ ਹਮਾਰੈ ਰਾਮ ॥ ਆਪਨੜੈ ਪ੍ਰਭਿ ਆਪਿ ਸੀਗਾਰੀ ਸੋਭਾਵੰਤੀ ਨਾਰੇ ਰਾਮ ॥
Anaḏ binoḏ bẖa▫e niṯ sakẖī▫e mangal saḏā hamārai rām. Āpnaṛai parabẖ āp sīgārī sobẖāvanṯī nāre rām.
Now it (bhaey) is (nit) ever (anad) bliss and (binod) merriment, o (sakhee-ey) my friend; There are (sadaa) ever (managl) songs of joy in (hamaarai = our) my mind.
(Aapnarrai = own) our (prabh-i) Master (aap-i) IT-self (seegaari = adorns) imparted virtues and (naarey = woman) the soul-bride became (sobhavanti = glorious) virtuous, and acceptable to the Master.
ਸਹਜ ਸੁਭਾਇ ਭਏ ਕਿਰਪਾਲਾ ਗੁਣ ਅਵਗਣ ਨ ਬੀਚਾਰਿਆ ॥ ਕੰਠਿ ਲਗਾਇ ਲੀਏ ਜਨ ਅਪੁਨੇ ਰਾਮ ਨਾਮ ਉਰਿ ਧਾਰਿਆ ॥
Sahj subẖā▫e bẖa▫e kirpālā guṇ avgaṇ na bīcẖāri▫ā. Kanṯẖ lagā▫e lī▫e jan apune rām nām ur ḏẖāri▫ā.
(Sahj-i subhaaey) as per IT’s nature, the Almighty (bhaey) is (kirpaala) kind and does not (beechaaria) consider any (gun) virtue or fault, of those who (dhaariaa) keep (naam) virtues and commands of (raam) the Almighty (ur-i) in mind; IT (lee-ey) takes (apun-e) IT’s (jan = servants) seekers (lagaaey = cause to touch, kantth-i = throat with the throat) in embrace, i.e. accepts them for union.
ਮਾਨ ਮੋਹ ਮਦ ਸਗਲ ਬਿਆਪੀ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਨਿਵਾਰੇ ॥ ਕਹੁ ਨਾਨਕ ਭੈ ਸਾਗਰੁ ਤਰਿਆ ਪੂਰਨ ਕਾਜ ਹਮਾਰੇ ॥੩॥
Mān moh maḏ sagal bi▫āpī kar kirpā āp nivāre. Kaho Nānak bẖai sāgar ṯari▫ā pūran kāj hamāre. ||3||
(Maan) pride, (moh) attachment to the world-play and (mad) intoxication of status/power, (sagal) all (biaapi = affect) afflict the humans; the Almighty (aap-i) IT-self (kar-i kirpa) kindly (nivaar-e) dispels these.
This is how I (tariaa = got across) have overcome (bhai/bhav saagar-u = world-ocean) vices in the world-play, and (hamaar-e) my (kaaj) task has been (pooran) accomplished, i.e. I remain absorbed in the Almighty, says fith Nanak. 3.
ਗੁਣ ਗੋਪਾਲ ਗਾਵਹੁ ਨਿਤ ਸਖੀਹੋ ਸਗਲ ਮਨੋਰਥ ਪਾਏ ਰਾਮ ॥ ਸਫਲ ਜਨਮੁ ਹੋਆ ਮਿਲਿ ਸਾਧੂ ਏਕੰਕਾਰੁ ਧਿਆਏ ਰਾਮ ॥
Guṇ gopāl gāvhu niṯ sakẖīho sagal manorath pā▫e rām. Safal janam ho▫ā mil sāḏẖū ekankār ḏẖi▫ā▫e rām.
O (sakheeho) come my friends and (nit) ever (gaavhu) sing (gun = virtues) praises of (gopaal = sustainer of the world) the Almighty, because I have (paaey) achieved accomplishment of (sagal) all (manorath) objectives.
My (janam-u = birth) human birth (hoaa) has become (saphal) successful (mil-i) by meeting, and following (saadhoo) the guru to (dhiaa-e) pay attention to virtues and commands of (eykankaar-u) the One Master.
ਜਪਿ ਏਕ ਪ੍ਰਭੂ ਅਨੇਕ ਰਵਿਆ ਸਰਬ ਮੰਡਲਿ ਛਾਇਆ ॥ ਬ੍ਰਹਮੋ ਪਸਾਰਾ ਬ੍ਰਹਮੁ ਪਸਰਿਆ ਸਭੁ ਬ੍ਰਹਮੁ ਦ੍ਰਿਸਟੀ ਆਇਆ ॥
Jap ek parabẖū anek ravi▫ā sarab mandal cẖẖā▫i▫ā. Barahmo pasārā barahm pasri▫ā sabẖ barahm ḏaristī ā▫i▫ā.
(Jap-i) remember and obey (eyk) the One (prabhoo) Master who (chhaaiaa = covers) pervades (sarab) all (manddal-i = planets) places.
The creation is (pasaara = expanse) manifestation (brahmo) of the Creator and (brahm-u) the Creator (pasriaa) is present in it; (brahm-u) the Creator (dristti = sight, aaiaa = come under) is seen (sabh-u = all) everywhere.
ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿ ਪੂਰਨ ਤਿਸੁ ਬਿਨਾ ਨਹੀ ਜਾਏ ॥
Jal thal mahī▫al pūr pūran ṯis binā nahī jā▫e.
IT (poor-i) fully (pooran) pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i = between sky and land) in space; there is (nahi) not (jaaey) a place (binaa) without the presence of (tis-u = that) the Creator.
Page 783
ਪੇਖਿ ਦਰਸਨੁ ਨਾਨਕ ਬਿਗਸੇ ਆਪਿ ਲਏ ਮਿਲਾਏ ॥੪॥੫॥੮॥
Pekẖ ḏarsan Nānak bigse āp la▫e milā▫e. ||4||5||8||
The seekers (bigsey) are happy (peykh-i) seeing (darsan-u) the vision of, i.e. to be with, the Almighty who (aap-i) on IT’s own (laey milaaey) unites the seekers with IT-self, says fifth Nanak. 4. 5. 8.
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