SGGS pp 783-785, Soohi M: 5, Chhants 9-11.

 

Note: There is a view that the Shabad below is connected with establishment and praise of the City of Amritsar.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਅਬਿਚਲ ਨਗਰੁ ਗੋਬਿੰਦ ਗੁਰੂ ਕਾ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਇਆ ਰਾਮ ॥ ਮਨ ਇਛੇ ਸੇਈ ਫਲ ਪਾਏ ਕਰਤੈ ਆਪਿ ਵਸਾਇਆ ਰਾਮ ॥
Sūhī mėhlā 5.  Abicẖal nagar gobinḏ gurū kā nām japaṯ sukẖ pā▫i▫ā rām.  Man icẖẖe se▫ī fal pā▫e karṯai āp vasā▫i▫ā rām.

 

Composition of the fifth Guru in Raga Soohi. One who makes his/her body/mind (abichal) the unshakable (nagar-u = town) abode of (guru) the great (gobind = master of universe) Almighty, i.e. one who forever keeps the Almighty in mind, and (japat) remembers and practices (naam-u) Divine virtues and commands, s/he (paaia = obtains) attains (sukh-u) peace, being conscious of (raam) the all-pervasive Master.

S/he achieves (phal = fruit) fulfillment of (seyee) all that the mind (ichhey) wishes; (kartey) the Creator (aap-i) IT-self (vasaaiaa) made his/her mind IT’s habitat, i.e. dwells in it.

 

ਕਰਤੈ ਆਪਿ ਵਸਾਇਆ ਸਰਬ ਸੁਖ ਪਾਇਆ ਪੁਤ ਭਾਈ ਸਿਖ ਬਿਗਾਸੇ ॥ ਗੁਣ ਗਾਵਹਿ ਪੂਰਨ ਪਰਮੇਸੁਰ ਕਾਰਜੁ ਆਇਆ ਰਾਸੇ ॥

Karṯai āp vasā▫i▫ā sarab sukẖ pā▫i▫ā puṯ bẖā▫ī sikẖ bigāse.  Guṇ gāvahi pūran parmesur kāraj ā▫i▫ā rāse.

 

The Creator (aap-i) IT-self, made it the habitat, i.e. dwells in such a mind and one (paaia = obtains) experiences (sarab) all (sukh) peace; (sikh) the Sikhs (bigaasey) are happy being like (put = sons) children and (bhaai = brothers) siblings of the guru.

They all (gaavah-i = sing) praise (gun) virtues of (pooran) the all-pervasive (paramesur) Supreme Master; all their (kaaraj-u) objectives (aaiaa = come, raasey = right) are accomplished – by Divine grace.

 

ਪ੍ਰਭੁ ਆਪਿ ਸੁਆਮੀ ਆਪੇ ਰਖਾ ਆਪਿ ਪਿਤਾ ਆਪਿ ਮਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਤਿਗੁਰ ਬਲਿਹਾਰੀ ਜਿਨਿ ਏਹੁ ਥਾਨੁ ਸੁਹਾਇਆ ॥੧॥

Parabẖ āp su▫āmī āpe rakẖā āp piṯā āp mā▫i▫ā.  Kaho Nānak saṯgur balihārī jin ehu thān suhā▫i▫ā. ||1||

 

(Prabh) the Master is (aap-i) IT-self (suaami) the Master and IT-self (rakhaa) the protector like (pita) father and (maaiaa) mother.

I (balihaari = am sacrifice) adore (satigur) the true guru who made (ih-u) this (thaan-u) place (suaahiaa) pleasant, i.e. made remembrance of the Almighty enjoyable, (kahu) says fifth Nanak. 1.

 

Note: The next verse is in the context of the creatures being like traders in, i.e. are to conduct themselves by, Divine virtues and commands, given by the Almighty.

 

ਘਰ ਮੰਦਰ ਹਟਨਾਲੇ ਸੋਹੇ ਜਿਸੁ ਵਿਚਿ ਨਾਮੁ ਨਿਵਾਸੀ ਰਾਮ ॥ ਸੰਤ ਭਗਤ ਹਰਿ ਨਾਮੁ ਅਰਾਧਹਿ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸੀ ਰਾਮ ॥

Gẖar manḏar hatnāle sohe jis vicẖ nām nivāsī rām.  Sanṯ bẖagaṯ har nām arāḏẖėh katī▫ai jam kī fāsī rām.

 

Those (ghar) homes, (mandar) mansions and (hattnaal-e) markets, i.e. human minds, (sohey) feel good (vich-i) in (jis-u) which (naam-u) Divine virtues and commands (nivaasi = dwell) are remembered.

(Sant) the seekers and (bhagat) devotees (araadhah-i) remember (naam-u) virtues of (har-i) the Almighty; with this, (phaasi = noose) punishment by (jam) the agent of Divine justice (katteeai = cut) is obviated.

 

ਕਾਟੀ ਜਮ ਫਾਸੀ ਪ੍ਰਭਿ ਅਬਿਨਾਸੀ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ ਸਗਲ ਸਮਗ੍ਰੀ ਪੂਰਨ ਹੋਈ ਮਨ ਇਛੇ ਫਲ ਪਾਏ ॥

Kātī jam fāsī parabẖ abẖināsī har har nām ḏẖi▫ā▫e.  Sagal samagrī pūran ho▫ī man icẖẖe fal pā▫e.

 

Those who (dhiaaey) pay attention to Naam of (har-i har-i) the Almighty, (abinaasi) the Eternal (prabh) Master, (kaatti = cuts) obviate their (phaasi = noose) punishment by the Jam.

(Sagal) all their needs of (samagri) provisions (hoi) are (pooran) fully provided; they (paaey) obtain (phal = fruit) fulfillment of whatever they (ichhey) wish in (man) their minds.

 

ਸੰਤ ਸਜਨ ਸੁਖਿ ਮਾਣਹਿ ਰਲੀਆ ਦੂਖ ਦਰਦ ਭ੍ਰਮ ਨਾਸੀ ॥ ਸਬਦਿ ਸਵਾਰੇ ਸਤਿਗੁਰਿ ਪੂਰੈ ਨਾਨਕ ਸਦ ਬਲਿ ਜਾਸੀ ॥੨॥

Sanṯ sajan sukẖ māṇėh ralī▫ā ḏūkẖ ḏaraḏ bẖaram nāsī.  Sabaḏ savāre saṯgur pūrai Nānak saḏ bal jāsī. ||2||

 

(Sant = seeker, sajan = friends) all seekers (maanah-i = enjoy) make (raleeaa) merry while being at (sukh-i) in peace; their (dookh) distress, (darad) pain and (bhram) running around (naasi = run) end, i.e. they remain focused on the Almighty alone in a state of poise.

Such people have been (savaarey) transformed by (poorai) the perfect (satigur-i) true guru; I shall (sad) ever (bal-i  jaasi = be sacrifice to) adore the guru, says fifth Nanak. 2.

 

ਦਾਤਿ ਖਸਮ ਕੀ ਪੂਰੀ ਹੋਈ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਈ ਰਾਮ ॥ ਪਾਰਬ੍ਰਹਮਿ ਖਸਮਾਨਾ ਕੀਆ ਜਿਸ ਦੀ ਵਡੀ ਵਡਿਆਈ ਰਾਮ ॥

Ḏāṯ kẖasam kī pūrī ho▫ī niṯ niṯ cẖaṛai savā▫ī rām.  Pārbarahm kẖasmānā kī▫ā jis ḏī vadī vadi▫ā▫ī rām.

 

(Daat-i) benedictions by (khasam) the Master (hoi) are complete, i.e. the Almighty is kind to them in every way, and the benedictions (nit nit) for ever (charrai = rises, savaai = more) keep increasing.

The (paabrahm-i) the Supreme Master (jis di) whose (vaddiaaee) virtues are (vaddi) great, (khasmaana keeaa = acts as Master) patronizes the devotees.

                                                                                                

ਆਦਿ ਜੁਗਾਦਿ ਭਗਤਨ ਕਾ ਰਾਖਾ ਸੋ ਪ੍ਰਭੁ ਭਇਆ ਦਇਆਲਾ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਸੁਖੀ ਵਸਾਏ ਪ੍ਰਭਿ ਆਪੇ ਕਰਿ ਪ੍ਰਤਿਪਾਲਾ ॥

Āḏ jugāḏ bẖagṯan kā rākẖā so parabẖ bẖa▫i▫ā ḏa▫i▫ālā.  Jī▫a janṯ sabẖ sukẖī vasā▫e parabẖ āpe kar parṯipālā.

 

The Almighty, (aad-i) the beginning of creation has been (rakhaa) the protector (ka) of (bhagtan) the devotees (jugaad-i = beginning of ages) from the beginning of time; (so = that) the One (prabh-u) Master (bhaiaa) is (daiaala) kind.

(Prabh-i) the Master (vasaaey = cause to dwell) keeps (sabh-i) all (jeea jant) creatures (sukhi) in comfort and (aap-e) IT-self (kar-e pratipaala) nurtures them.

 

ਦਹ ਦਿਸ ਪੂਰਿ ਰਹਿਆ ਜਸੁ ਸੁਆਮੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥ ਕਹੁ ਨਾਨਕ ਸਤਿਗੁਰ ਬਲਿਹਾਰੀ ਜਿਨਿ ਅਬਿਚਲ ਨੀਵ ਰਖਾਈ ॥੩॥

Ḏah ḏis pūr rahi▫ā jas su▫āmī kīmaṯ kahaṇ na jā▫ī.  Kaho Nānak saṯgur balihārī jin abicẖal nīv rakẖā▫ī. ||3||

 

(Jas-u) glory of (suaami) the Master (poor rahia) pervades, i.e. IT’s powers can be seen, (dah = ten, dis = directions – east, west, north, south, four corners, above and below) everywhere; IT’s (keemat = worth) extent of powers (na jaai) cannot be (kahan = said) described.

(Kahu) says fifth Nanak: I (balihaar-i = am sacrifice) adore (satigur) the true guru (jin-i) who (rakhaai = lays) creates (abichal = unshakable) firm (neev = foundation) commitment to Divine virtues and commands. 3.

 

ਗਿਆਨ ਧਿਆਨ ਪੂਰਨ ਪਰਮੇਸੁਰ ਹਰਿ ਹਰਿ ਕਥਾ ਨਿਤ ਸੁਣੀਐ ਰਾਮ ॥ ਅਨਹਦ ਚੋਜ ਭਗਤ ਭਵ ਭੰਜਨ ਅਨਹਦ ਵਾਜੇ ਧੁਨੀਐ ਰਾਮ ॥

Gi▫ān ḏẖi▫ān pūran parmesur har har kathā niṯ suṇī▫ai rām.  Anhaḏ cẖoj bẖagaṯ bẖav bẖanjan anhaḏ vāje ḏẖunī▫ai rām.

 

The minds of the devotees have (giaan) awareness of, and (dhiaan) focused on Naam or virtues and commands, of (pooran) the all-pervasive (parmeysur) Supreme Master; they (nit) ever (suneeai) listen to (kathaa = description) virtues and commands of (har-i har-i) the Almighty, and practice them.

(Bhagat) the devotees (anhad) continuously recognize (choj) plays of the Master, (bhanjan = destroyer of) the savior from (bhav = world) rebirth; (vaajey) musical instruments, i.e. celestial music, (anahad = incessant) ever (dhuneeai = give sound) plays – connecting the mind to the Almighty.

 

ਅਨਹਦ ਝੁਣਕਾਰੇ ਤਤੁ ਬੀਚਾਰੇ ਸੰਤ ਗੋਸਟਿ ਨਿਤ ਹੋਵੈ ॥ ਹਰਿ ਨਾਮੁ ਅਰਾਧਹਿ ਮੈਲੁ ਸਭ ਕਾਟਹਿ ਕਿਲਵਿਖ ਸਗਲੇ ਖੋਵੈ ॥

Anhaḏ jẖuṇkāre ṯaṯ bīcẖāre sanṯ gosat niṯ hovai.  Har nām arāḏẖėh mail sabẖ kātėh kilvikẖ sagle kẖovai.

 

(Jhunkaarey) the tunes play (anhad) ceaselessly, i.e. the devotees ever connect with the Almighty; they (beechaarey) contemplate (tat-u = reality) Divine virtues and commands, and their (gosatt-i) conversation (hovai) takes place (sant) with the seekers, i.e. they ever participate in holy congregation.

They (araadhah-i) recount (naam-u) virtues and commands of (har-i) the Almighty, and (kaatah-i = cut) wash off (sabh) all (mail-u = dirt) vices from the mind; they (khovai) give up (sagley) all (kilvikh) transgressions.

 

ਤਹ ਜਨਮ ਨ ਮਰਣਾ ਆਵਣ ਜਾਣਾ ਬਹੁੜਿ ਨ ਪਾਈਐ ਜੁਨੀਐ ॥ ਨਾਨਕ ਗੁਰੁ ਪਰਮੇਸਰੁ ਪਾਇਆ ਜਿਸੁ ਪ੍ਰਸਾਦਿ ਇਛ ਪੁਨੀਐ ॥੪॥੬॥੯॥

Ŧah janam na marṇā āvaṇ jāṇā bahuṛ na pā▫ī▫ai jonī▫ai.  Nānak gur parmesar pā▫i▫ā jis parsāḏ icẖẖ punī▫ai. ||4||6||9||

 

For (tah = them) the devotees, there is no (janam = births, marna = death) succumbing to vices and no cycles of (aavan = coming) births and (marna) deaths; they are not (paaeeai) put (juneeai/joni) in the womb (bahur-i) again.

They (paaiaa) find (parmeysar-u) the Supreme Master, by (jis-u) whose (prasaad-i) grace (ichh) their wishes are (puneeai) fulfilled, i.e. the above state is attained with Divine grace, says fifth Nanak. 4. 6. 9.

 

——————————————————

 

Note: There is a view that when Pothi Sahib was installed at Harmandar Sahib, Amritsar in 1604 CE, and the fifth Guru asked Baba Buddha to take the Hukam, it was the Shabad below. The Shabad is an acknowledgement that the Almighty alone gets things done – the creatures are only used as tools. It uses expressions which seem to suggest that the Shabad refers to construction of the tank of water later called Amritsar – the pool of nectar.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸੰਤਾ ਕੇ ਕਾਰਜਿ ਆਪਿ ਖਲੋਇਆ ਹਰਿ ਕੰਮੁ ਕਰਾਵਣਿ ਆਇਆ ਰਾਮ ॥ ਧਰਤਿ ਸੁਹਾਵੀ ਤਾਲੁ ਸੁਹਾਵਾ ਵਿਚਿ ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਰਾਮ ॥

Sūhī mėhlā 5.  Sanṯā ke kāraj āp kẖalo▫i▫ā har kamm karāvaṇ ā▫i▫ā rām.  Ḏẖaraṯ suhāvī ṯāl suhāvā vicẖ amriṯ jal cẖẖā▫i▫ā rām.

 

Composition of the fifth Guru in Raga Soohi. (Har-i) the Almighty (aap-i) IT-self (khaloiaa = stands) comes to help (kaaraj-i) in tasks (key) of (santaa = saints) the devotees; IT (aaiaa) comes to get (kamm-u) the work (karaavan) done.

Wherever the devotees – in the form of holy congregation are – that (dharat-i) land is (suhaavi) pleasant, (taal) the tank (suhaava) looks good and (vich-i) in it (chhaaiaa) is put (amrit = nectar) the life-giving (jal-u) water.

Message: When the Almighty kindly motivates the human being to do what s/he has come to the world for, i.e. live by Divine virtues and commands; then his/her (dharti = land) body and (taal-u = tank) the mind become receptive to (jal-u = water) Naam.

 

ਅੰਮ੍ਰਿਤ ਜਲੁ ਛਾਇਆ ਪੂਰਨ ਸਾਜੁ ਕਰਾਇਆ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ ਜੈ ਜੈ ਕਾਰੁ ਭਇਆ ਜਗ ਅੰਤਰਿ ਲਾਥੇ ਸਗਲ ਵਿਸੂਰੇ ॥

Amriṯ jal cẖẖā▫i▫ā pūran sāj karā▫i▫ā sagal manorath pūre.  Jai jai kār bẖa▫i▫ā jag anṯar lāthe sagal visūre.

 

When (amrit) life-giving (jal-u = water) Naam (chhaaiaa) enters the mind, then things (saaj karaaiaa = made) work out (pooran) perfectly, and (sagal) all (manorath) wishes are (poor-e) fulfilled.

(Jai jai kaar-u) glorification (bhaiaa) happens (antar-i) in (jag) the world, i.e. a person living by Naam is praised by all in the world and in the hereafter; and (sagal) all his/her (visoor-e) worries (laath-e = are removed) leave.

 

ਪੂਰਨ ਪੁਰਖ ਅਚੁਤ ਅਬਿਨਾਸੀ ਜਸੁ ਵੇਦ ਪੁਰਾਣੀ ਗਾਇਆ ॥ ਅਪਨਾ ਬਿਰਦੁ ਰਖਿਆ ਪਰਮੇਸਰਿ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Pūran purakẖ acẖuṯ abẖināsī jas veḏ purāṇī gā▫i▫ā.  Apnā biraḏ rakẖi▫ā parmesar Nānak nām ḏẖi▫ā▫i▫ā. ||1||

 

This is made possible with grace of (pooran) the perfect (purakh) all-pervasive, (achut) infallible, (abinaasi = imperishable) Eternal Master, whose (jas-u = glory) virtues (veyd = Vedas, puraani = Puraanas) the scriptures (gaaiaa = sing) describe.

(Param-esar-i) the Supreme Master (rakhiaa) maintains (apna = own) IT’s (birad-u) tradition – to help those who (dhiaaiaa) pay attention to Naam, or Divine virtues and commands, says fifth Nanak. 1.

 

ਨਵ ਨਿਧਿ ਸਿਧਿ ਰਿਧਿ ਦੀਨੇ ਕਰਤੇ ਤੋਟਿ ਨ ਆਵੈ ਕਾਈ ਰਾਮ ॥

Nav niḏẖ siḏẖ riḏẖ ḏīne karṯe ṯot na āvai kā▫ī rām.

 

To one who lives by Naam; (kartey) the Creator (deeney) gives (nav = nine, nidh-i = treasures) all benedictions by way of (sidh-i) success in tasks and (ridh-i) acquisition of wealth; (na kaaee = not any) no (tott-i) shortage (aavai = comes) occurs of anything.

Message: The seeker gets the wealth of Naam which leaves nothing to be desired.

 

Page 784

 

ਖਾਤ ਖਰਚਤ ਬਿਲਛਤ ਸੁਖੁ ਪਾਇਆ ਕਰਤੇ ਕੀ ਦਾਤਿ ਸਵਾਈ ਰਾਮ ॥

Kẖāṯ kẖarcẖaṯ bilcẖẖaṯ sukẖ pā▫i▫ā karṯe kī ḏāṯ savā▫ī rām.

 

The devotee (khaat = eats) lives by Naam, (kharchat = spends) shares this wealth with others, (bilchhat) enjoys it and (paaiaa = attains, sukh-u = peace) feels happy; (daat-i) the benediction of (kartey) the Creator (savaaee) keeps increasing, i.e. IT blesses ever more.

 

ਦਾਤਿ ਸਵਾਈ ਨਿਖੁਟਿ ਨ ਜਾਈ ਅੰਤਰਜਾਮੀ ਪਾਇਆ ॥ ਕੋਟਿ ਬਿਘਨ ਸਗਲੇ ਉਠਿ ਨਾਠੇ ਦੂਖੁ ਨ ਨੇੜੈ ਆਇਆ ॥

Ḏāṯ savā▫ī nikẖut na jā▫ī anṯarjāmī pā▫i▫ā.  Kot bigẖan sagle uṯẖ nāṯẖe ḏūkẖ na neṛai ā▫i▫ā.

 

(Daat-i) the benediction (savaaee) keeps increasing, it (na jaaeei) is not (nikhutt-i) exhausted and (antarjaami = knower of minds) the Almighty (paaiaa) is found within.

(Kott-i = crore/ten million) the myriad (bighan = obstacles) impediments to finding the Almighty are (sagal) all (utth-i naatth-e = run away) removed by Naam, and (dookh-u) grief does not (aaiaa) come (neyrrai) near, i.e. separation from the Almighty is no longer experienced.

 

ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਘਨੇਰੇ ਬਿਨਸੀ ਭੂਖ ਸਬਾਈ ॥ ਨਾਨਕ ਗੁਣ ਗਾਵਹਿ ਸੁਆਮੀ ਕੇ ਅਚਰਜੁ ਜਿਸੁ ਵਡਿਆਈ ਰਾਮ ॥੨॥

Sāʼnṯ sahj ānanḏ gẖanere binsī bẖūkẖ sabā▫ī.  Nānak guṇ gāvahi su▫āmī ke acẖraj jis vadi▫ā▫ī rām. ||2||

 

The devotee experiences (ghaneyrey) abundant (saant-i) peace, (sahaj) poise and (aanand) happiness; (sabaai) all (bhookh = hunger) running after desires (binsi = destroyed) ends.

The devotees (gaavah-i = sing) praise (gun) virtues (key) of (suaami) the Master (jis-u) whose (vaddiaaee = greatness) powers are (acharaj-u = wondrous) awesome, says fifth Nanak. 2.

 

ਜਿਸ ਕਾ ਕਾਰਜੁ ਤਿਨ ਹੀ ਕੀਆ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਰਾਮ ॥ ਭਗਤ ਸੋਹਨਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵਹਿ ਸਦਾ ਕਰਹਿ ਜੈਕਾਰਾ ਰਾਮ ॥

Jis kā kāraj ṯin hī kī▫ā māṇas ki▫ā vecẖārā rām.  Bẖagaṯ sohan har ke guṇ gāvahi saḏā karahi jaikārā rām.

 

The Almighty (jis ka = whose) who had given (kaaraj-u) the task to the soul, (tin hi = that only)  IT-self (keeaa) does it; (kia) what capability does (veychaara) the helpless (maanas-u) mortal have – to do it in his/her own?

(Sohan = look good) it behoves (bhagat) the devotees – to acknowledge and – (gaavah-i = sing) praise (gun) virtues of, and (sadaa) ever (karah-i = do, jaikaara = glorification) glorify, the Master.

 

ਗੁਣ ਗਾਇ ਗੋਬਿੰਦ ਅਨਦ ਉਪਜੇ ਸਾਧਸੰਗਤਿ ਸੰਗਿ ਬਨੀ ॥ ਜਿਨਿ ਉਦਮੁ ਕੀਆ ਤਾਲ ਕੇਰਾ ਤਿਸ ਕੀ ਉਪਮਾ ਕਿਆ ਗਨੀ ॥

Guṇ gā▫e gobinḏ anaḏ upje sāḏẖsangaṯ sang banī.  Jin uḏam kī▫ā ṯāl kerā ṯis kī upmā ki▫ā ganī.

 

(Gaaey = singing) by praising (gun) virtues of (gobind = master of the world) the Almighty, (anad/anand) happiness (upjai) comes; this (bani = is made) happens by praising virtues of the Almighty (sang-i) in company of (saadhsangat-i) the holy congregation – and emulating them.

One (jin-i) who (keeaa) makes (udam-u) efforts (keyra) for (taal) the tank, (kiaa) what (upma = praises) virtues (tis ki) of that person can one (gani) count?

Message: It is hard to know the virtues of one who transforms the mind with Naam.

 

ਅਠਸਠਿ ਤੀਰਥ ਪੁੰਨ ਕਿਰਿਆ ਮਹਾ ਨਿਰਮਲ ਚਾਰਾ ॥ ਪਤਿਤ ਪਾਵਨੁ ਬਿਰਦੁ ਸੁਆਮੀ ਨਾਨਕ ਸਬਦ ਅਧਾਰਾ ॥੩॥

Aṯẖsaṯẖ ṯirath punn kiri▫ā mahā nirmal cẖārā.  Paṯiṯ pāvan biraḏ su▫āmī Nānak sabaḏ aḏẖārā. ||3||

 

One who lives by Naam, his/her (chaara/aachaar) conduct is (maha = great) absolutely (nirmal) clean, whereas people go to bathe at (atthsatth-i) sixty eight (teerath) pilgrimages and do (pun) good (kiriaa) deeds – to cleanse themselves.

It is (birad-u) the tradition of (suaami) the Master to (paavan) purify (patit) those fallen to vices, if they make (sabad = words) commands of the Almighty their (adhaara) mainstay – the guide for life, says fifth Nanak.

 

ਗੁਣ ਨਿਧਾਨ ਮੇਰਾ ਪ੍ਰਭੁ ਕਰਤਾ ਉਸਤਤਿ ਕਉਨੁ ਕਰੀਜੈ ਰਾਮ ॥ ਸੰਤਾ ਕੀ ਬੇਨੰਤੀ ਸੁਆਮੀ ਨਾਮੁ ਮਹਾ ਰਸੁ ਦੀਜੈ ਰਾਮ ॥

Guṇ niḏẖān merā parabẖ karṯā usṯaṯ ka▫un karījai rām.  Sanṯā kī benanṯī su▫āmī nām mahā ras ḏījai rām.

 

(Meyra = my) our (prabh-u) Almighty (karta) Creator is (nidhaan = treasure) the storehouse of (gun) virtues; (kaun-u) what all virtues (ustat-i = praise, kareejai = do) can one praise?

It is (beynanti) the supplication of (santaa) the seekers, o (suaami) Master; please (deejai) impart us (mahaa) the great (ras-u = elixir) awareness of (naam-u) Your virtues and commands – to live by.

 

ਨਾਮੁ ਦੀਜੈ ਦਾਨੁ ਕੀਜੈ ਬਿਸਰੁ ਨਾਹੀ ਇਕ ਖਿਨੋ ॥ ਗੁਣ ਗੋਪਾਲ ਉਚਰੁ ਰਸਨਾ ਸਦਾ ਗਾਈਐ ਅਨਦਿਨੋ ॥

Nām ḏījai ḏān kījai bisar nāhī ik kẖino.  Guṇ gopāl ucẖar rasnā saḏā gā▫ī▫ai anḏino.

 

Please (keejai = do) give (daan = alms) the benediction by (deejai = giving) imparting awareness of Naam and may I not (bisar-u) forget Naam even for (ik) one (khino) moment – because I may then succumb to temptations.

May I (uchar-u = say) recount (gun) virtues of (gopaal = sustainer of world) the Almighty with (rasna) the tongue and (sadaa) ever (gaaeeai = sing) keep them in mind (andino) day after day.

 

ਜਿਸੁ ਪ੍ਰੀਤਿ ਲਾਗੀ ਨਾਮ ਸੇਤੀ ਮਨੁ ਤਨੁ ਅੰਮ੍ਰਿਤ ਭੀਜੈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਇਛ ਪੁੰਨੀ ਪੇਖਿ ਦਰਸਨੁ ਜੀਜੈ ॥੪॥੭॥੧੦॥

Jis parīṯ lāgī nām seṯī man ṯan amriṯ bẖījai.  Binvanṯ Nānak icẖẖ punnī pekẖ ḏarsan jījai. ||4||7||10||

 

One who (laagi) develops (preet-i) affection (seyti) for Naam, his/her (man-u) mind and (tan-u) body (bheejai = rinsed) are imbued with (amrit = life-giving elixir) Naam – s/he keeps Naam in mind – in thought and deed.

His/her (ichh) wishes (punni) are fulfilled (peykh-i) by seeing (darsan-u) vision of the Almighty within and s/he (jeejai) lives by that -does not fall prey to temptations, says fifth Nanak. 4. 7. 10.

 

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ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਛੰਤ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 5 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Soohi, (chhant) song of love for the Almighty.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਮਿਠ ਬੋਲੜਾ ਜੀ ਹਰਿ ਸਜਣੁ ਸੁਆਮੀ ਮੋਰਾ ॥ ਹਉ ਸੰਮਲਿ ਥਕੀ ਜੀ ਓਹੁ ਕਦੇ ਨ ਬੋਲੈ ਕਉਰਾ ॥

Miṯẖ bolṛā jī har sajaṇ su▫āmī morā.  Ha▫o sammal thakī jī oh kaḏe na bolai ka▫urā.

 

(Ji) revered (har-i) Almighty (suaami) Master, (mora) my (sajan-u) friend, is a (mitth = sweet, bolrra = talker) talks sweetly, i.e. is loving.

(Hau) I (sammal-i = taking care) have been noting (thaki = got tired) for a long time, (oh-u) IT (kadey na) never (bolai) speaks (kaura = bitterly) arrogantly – never treats anyone unfairly..

 

ਕਉੜਾ ਬੋਲਿ ਨ ਜਾਨੈ ਪੂਰਨ ਭਗਵਾਨੈ ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰੇ ॥ ਪਤਿਤ ਪਾਵਨੁ ਹਰਿ ਬਿਰਦੁ ਸਦਾਏ ਇਕੁ ਤਿਲੁ ਨਹੀ ਭੰਨੈ ਘਾਲੇ ॥

Ka▫uṛā bol na jānai pūran bẖagvānai a▫ugaṇ ko na cẖiṯāre.  Paṯiṯ pāvan har biraḏ saḏā▫e ik ṯil nahī bẖannai gẖāle.

 

IT being (pooran) the perfect (bhabvaanai) Almighty, it is not (na = not, jaanai = know) in IT’s nature (bol-i) to speak (kaurra) unpleasantly; also IT does not (chitaarai) thinks about (augan-u) a single fault of one who seeks sanctuary in IT.

(Har-i) the Almighty (sadaaey = is called) is known for (birad-u) the tradition of being (paavan-u) the purifier of (patit) those fallen to vices. IT does not (bhannai = break) ignore even (ik-u) one (til-u = sesame seed) bit of (ghaalai) effort put in by anyone, i.e. is compassionate to those who sincerely reform themselves.

 

ਘਟ ਘਟ ਵਾਸੀ ਸਰਬ ਨਿਵਾਸੀ ਨੇਰੈ ਹੀ ਤੇ ਨੇਰਾ ॥ ਨਾਨਕ ਦਾਸੁ ਸਦਾ ਸਰਣਾਗਤਿ ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਜਣੁ ਮੇਰਾ ॥੧॥

Gẖat gẖat vāsī sarab nivāsī nerai hī ṯe nerā.  Nānak ḏās saḏā sarṇāgaṯ har amriṯ sajaṇ merā. ||1||

 

IT (vaasi = resident) dwells in (ghatt ghatt) in every body/soul, (nivaasi = resident) is present (sarab) in all places/creatures and thus is (neyrai hi) nearer (tey) than (neyera) the nearest.

I (sadaa) ever (sarnaagat-i) seek sanctuary in (meyra) my (amrit = not subject to death) Eternal (sajan-u) friend (har-i) the Almighty, says (daas-u = servant) humble fifth Nanak. 1.

 

ਹਉ ਬਿਸਮੁ ਭਈ ਜੀ ਹਰਿ ਦਰਸਨੁ ਦੇਖਿ ਅਪਾਰਾ ॥ ਮੇਰਾ ਸੁੰਦਰੁ ਸੁਆਮੀ ਜੀ ਹਉ ਚਰਨ ਕਮਲ ਪਗ ਛਾਰਾ ॥

Ha▫o bisam bẖa▫ī jī har ḏarsan ḏekẖ apārā.  Merā sunḏar su▫āmī jī ha▫o cẖaran kamal pag cẖẖārā.

 

(Hau) I (bhaee) am (bisam) awe-struck (deyekh-i) seeing (darsan-u) vision of (apaaraa) the Infinite (har-i) Almighty.

(Meyra) my (suaami) Master is (sundar-u) handsome, i.e. has awesome virtues; (hau) I am (chhaara = dust, pag = feet) a humble servant (charan = feet, kamal = lotus) in service/obedience of the Master.

 

ਪ੍ਰਭ ਪੇਖਤ ਜੀਵਾ ਠੰਢੀ ਥੀਵਾ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਆਦਿ ਅੰਤਿ ਮਧਿ ਪ੍ਰਭੁ ਰਵਿਆ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਈ ॥

Parabẖ pekẖaṯ jīvā ṯẖadẖī thīvā ṯis jevad avar na ko▫ī.  Āḏ anṯ maḏẖ parabẖ ravi▫ā jal thal mahī▫al so▫ī.

 

I (jeeva) live and (theeva = be, tthanddi = cool) attain peace (peykhat) seeing (prabh) the Master, i.e. awareness of Naam or Divine virtues and commands enables me not to fall prey to vices and brings peace of mind; there is (na koee = not any) none (avar-u) else (jeyvadd-u) as great as (tis-u = that) IT.

(Prabh-u) the Almighty (raviaa) has been present since (aad-i) before the beginning of time/creation, (madh-i = middle) through all existence and shall be at (ant-i) the end; (soee = that) the One Master is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space.

 

ਚਰਨ ਕਮਲ ਜਪਿ ਸਾਗਰੁ ਤਰਿਆ ਭਵਜਲ ਉਤਰੇ ਪਾਰਾ ॥ ਨਾਨਕ ਸਰਣਿ ਪੂਰਨ ਪਰਮੇਸੁਰ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥੨॥

Cẖaran kamal jap sāgar ṯari▫ā bẖavjal uṯre pārā.  Nānak saraṇ pūran parmesur ṯerā anṯ na pārāvārā. ||2||

 

One who (jap-i) remembers and practices (charan = feet, kamal = lotus) commands given to the soul before birth, (tariaa = swims across) overcomes (saagar-u = ocean) the world-ocean of vices and (utrey = land, paara = on far bank) get across (bhav = world, jal = water/ocean) the world-ocean, to the Almighty – and is not reborn.

O (pooran) all-pervasive (parmeysur) Supreme Master, there is no (ant-i) limit or (paaraavaara = far bank) finite definition of (teyra) Yours; I seek to be in Your (saran-i = sanctuary) care, says fifth Nanak. 2.

 

ਹਉ ਨਿਮਖ ਨ ਛੋਡਾ ਜੀ ਹਰਿ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰੋ ॥ ਗੁਰਿ ਸਤਿਗੁਰ ਕਹਿਆ ਜੀ ਸਾਚਾ ਅਗਮ ਬੀਚਾਰੋ ॥

Ha▫o nimakẖ na cẖẖodā jī har parīṯam parān aḏẖāro.  Gur saṯgur kahi▫ā jī sācẖā agam bīcẖāro.

 

(Hau) I shall not (chhodda) leave/forget virtues and commands of (preetam) the Beloved (har-i) Almighty, (adhaaro = support) the mainstay of (praan) my life – the Creator.

(Gur-i) the great (satigur-i) true guru has (kahiaa = told) instructed to (beechaaro) contemplate – virtues and commands of – (saachaa) the Eternal Master who is otherwise (agam) un-reachable and incomprehensible.

 

ਮਿਲਿ ਸਾਧੂ ਦੀਨਾ ਤਾ ਨਾਮੁ ਲੀਨਾ ਜਨਮ ਮਰਣ ਦੁਖ ਨਾਠੇ ॥ ਸਹਜ ਸੂਖ ਆਨੰਦ ਘਨੇਰੇ ਹਉਮੈ ਬਿਨਠੀ ਗਾਠੇ ॥

Mil sāḏẖū ḏīnā ṯā nām līnā janam maraṇ ḏukẖ nāṯẖe.  Sahj sūkẖ ānanḏ gẖanere ha▫umai binṯẖī gāṯẖe.

 

When one (mil-i = meets) finds (saadhoo) the guru, who (deena = gave) imparts awareness of Naam, (ta) then it is (leena = uttered) remembered – one lives by Naam, and (dukh) the distress of (janam) births and (maran) deaths (naatthey = run) is obviated.

(Gaatthey = bundle) the big (haumai) ego (bintthi/binsi = destroyed) is dissolved and one enjoys (ghaneyrey) plentiful (sookh) joy, (sahj) poise and (aanand) happiness.

 

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ਸਭ ਕੈ ਮਧਿ ਸਭ ਹੂ ਤੇ ਬਾਹਰਿ ਰਾਗ ਦੋਖ ਤੇ ਨਿਆਰੋ ॥ ਨਾਨਕ ਦਾਸ ਗੋਬਿੰਦ ਸਰਣਾਈ ਹਰਿ ਪ੍ਰੀਤਮੁ ਮਨਹਿ ਸਧਾਰੋ ॥੩॥

Sabẖ kai maḏẖ sabẖ hū ṯe bāhar rāg ḏokẖ ṯe ni▫āro.  Nānak ḏās gobinḏ sarṇā▫ī har parīṯam manėh saḏẖāro. ||3||

 

The Almighty is present (madh-i) in (sabh) everyone and (bahaar-i) outside (tey) from everyone; IT is (niaaro = different) beyond (raag) attachment or (dokh) ill-will.

(Preetam-u) the Beloved (har-i) Almighty is (sadhaaro) mainstay (manah-i) of the mind, i.e. consciousness of the Almighty brings stability of mind; I seek (sarnaai) sanctuary of (gobind = Master of universe) the Almighty, says (daas = servant) humble fifth Nanak. 3.

 

ਮੈ ਖੋਜਤ ਖੋਜਤ ਜੀ ਹਰਿ ਨਿਹਚਲੁ ਸੁ ਘਰੁ ਪਾਇਆ ॥ ਸਭਿ ਅਧ੍ਰੁਵ ਡਿਠੇ ਜੀਉ ਤਾ ਚਰਨ ਕਮਲ ਚਿਤੁ ਲਾਇਆ ॥

Mai kẖojaṯ kẖojaṯ jī har nihcẖal so gẖar pā▫i▫ā.  Sabẖ aḏẖruv diṯẖe jī▫o ṯā cẖaran kamal cẖiṯ lā▫i▫ā.

 

(Mai) I (khojat khojat = searched and searched) looked around but (paaiaa) found that only (su) that, (ghar-u = house) the abode of (har-i) the Almighty (nihchal-u) unshakable, i.e. only the Almighty is Eternal and worthy of worship.

When I (ditthey = saw) found (sabh-i) all others – gods, goddesses – (adhruv = unlike Dhruv – the pole star) unstable (ta) then I (laaiaa) put my (chit) mind on (kamal = lotus, charan = feet) virtues and commands of the Almighty.

 

ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਹਉ ਤਿਸ ਕੀ ਦਾਸੀ ਮਰੈ ਨ ਆਵੈ ਜਾਏ ॥ ਧਰਮ ਅਰਥ ਕਾਮ ਸਭਿ ਪੂਰਨ ਮਨਿ ਚਿੰਦੀ ਇਛ ਪੁਜਾਏ ॥

Parabẖ abẖināsī ha▫o ṯis kī ḏāsī marai na āvai jā▫e.  Ḏẖaram arath kām sabẖ pūran man cẖinḏī icẖẖ pujā▫e.

 

(Prabh-u) the Almighty alone is (abinaasi) Eternal Master and (hau) I am (ki = of, tis = that) IT’s (daasi = maidservant) devotee/soul-wife; my spouse neither (marai = dies) succumbs to vices nor (aavai = comes) is born nor (jaaey = goes) dies.

People wish to have the ability for (dharam) dutiful-ness, (arth) economic well-being, (kaam) fulfilment of desires/aspirations and (mokh) emancipation from vices in life and rebirth on death; the Almighty’s remembrance (pooran = filled with) contains (sabh-i) all these; IT (pujaaey) fulfills (ichh) wishes (chindi) thought of (man-i) by the mind, i.e. reveals to one who practices Naam.

 

ਸ੍ਰੁਤਿ ਸਿਮ੍ਰਿਤਿ ਗੁਨ ਗਾਵਹਿ ਕਰਤੇ ਸਿਧ ਸਾਧਿਕ ਮੁਨਿ ਜਨ ਧਿਆਇਆ ॥ ਨਾਨਕ ਸਰਨਿ ਕ੍ਰਿਪਾ ਨਿਧਿ ਸੁਆਮੀ ਵਡਭਾਗੀ ਹਰਿ ਹਰਿ ਗਾਇਆ ॥੪॥੧॥੧੧॥

Saruṯ simriṯ gun gāvahi karṯe siḏẖ sāḏẖik mun jan ḏẖi▫ā▫i▫ā.  Nānak saran kirpā niḏẖ su▫āmī vadbẖāgī har har gā▫i▫ā. ||4||1||11||

 

(Srut-i = revealed Hindu scriptures) the Vedas and (smrit-i = remembered scriptures) scriptures by human authors – like Manu Smriti, i.e. all scriptures (gaavah-i = sing) praise (gun) virtues (kartey) of the Creator; (sidh) accomplished saints, (saadhik) seekers, (mun-i jan) the sages, (dhiaaia = pay attention) focus on IT.

Those who (gaaiaa) praise (har-i har-i) the Almighty are (vadbhaagi) fortunate; I seek (saran-i) sanctuary of (suaami) the Master who is (kripa = mercy, nidh-i = treasure of) kind, says fifth Nanak. 4. 1. 11.