SGGS pp 96-99, Majh M: 5 (1-8)

ਮਾਝ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Mājẖ mėhlā 5 cẖa▫upḏe gẖar 1.

Composition of the fifth Guru, in Rag Majh, stanzas of four verses to be sung to the first clef (beat).

Note: Sometimes a story is made out connection with this Shabad. According to that the fourth Guru sent his son Arjun (later to be the fifth guru and author of this Shabad) to a wedding. He was instructed not to come back until called and this Shabad of four stanzas represents the four letters written by him to his father in instalments. The first three express the pain of separation and the fourth the pleasure of reunion with the father-guru. The fact that its author is the fifth guru shows this Shabad was composed after he became the Guru. The Shabad expresses yearning for the Guru and God.

Note: Looking at the whole Shabad, it appears that the fifth Guru says that yearning of the soul to find the Almighty is fulfilled by finding/following the guru. This is how.

ਮੇਰਾ ਮਨੁ ਲੋਚੈ ਗੁਰ ਦਰਸਨ ਤਾਈ ॥ ਬਿਲਪ ਕਰੇ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ॥ ਤ੍ਰਿਖਾ ਨ ਉਤਰੈ ਸਾਂਤਿ ਨ ਆਵੈ ਬਿਨੁ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥

Merā man locẖai gur ḏarsan ṯā▫ī.   Bilap kare cẖāṯrik kī ni▫ā▫ī.   Ŧarikẖā na uṯrai sāʼnṯ na āvai bin ḏarsan sanṯ pi▫āre jī▫o. ||1||

(Meyra) my (manu) mind (lochia) yearns (taaee/taanee) for (darsan) sight/company a glimpse of (gur) the guru. It (bilap karey = agonises) is restless (ki niaaee) like (chaatrik) the rain bird yearns for the rain-drop.

My (trikha = thirst) yearning is not (utrai) removed, i.e. not fulfilled and (saanti) peace is not (aavai = comes) attained without (darsan) sight of/meeting (piaarey) the dear (sant = saint) guru. 1.

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Ha▫o gẖolī jī▫o gẖol gẖumā▫ī gur ḏarsan sanṯ pi▫āre jī▫o. ||1|| rahā▫o.

(Hau) I (gholi = dissolve) kill my ego, and (gholi = dissolving ego) humbly (ghumaaee = go around) do whatever it takes for (darsan) meeting (gur sant) the saint guru. 1.

Pause here and reflect.

ਤੇਰਾ ਮੁਖੁ ਸੁਹਾਵਾ ਜੀਉ ਸਹਜ ਧੁਨਿ ਬਾਣੀ ॥ ਚਿਰੁ ਹੋਆ ਦੇਖੇ ਸਾਰਿੰਗਪਾਣੀ ॥ ਧੰਨੁ ਸੁ ਦੇਸੁ ਜਹਾ ਤੂੰ ਵਸਿਆ ਮੇਰੇ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੨॥

Ŧerā mukẖ suhāvā jī▫o sahj ḏẖun baṇī.   Cẖir ho▫ā ḏekẖe sāringpāṇī.   Ḏẖan so ḏes jahā ṯūʼn vasi▫ā mere sajaṇ mīṯ murāre jī▫o. ||2||

O (jeeo) revered Almighty, (teyra) your (mukhu) face, i.e. being with you is (suhaava = pleasant) comforting; being (dhuni = music) in tune with Your (baani = words) commands provide (sahj).

It (hoa) has been (chiru) long since I met you, o (saragpaani = the provider of water to the rain bird) provider of solace, O Sustain or of all.

(Dhannu) blessed is (su) that (deysu = country) mind (jahaa) where (too) you (vasiaa) abide, my (sajan) friend and (murari = killer of Mur the demon) destroyer of evil. 2.

ਹਉ ਘੋਲੀ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Ha▫o gẖolī ha▫o gẖol gẖumā▫ī gur sajaṇ mīṯ murāre jī▫o. ||1|| rahā▫o.

(Hau) I (gholi = dissolve) kill my ego, and (hau) I (gholi = dissolving ego) humbly (ghumaaee = go around) do whatever it takes to meeting (gur) the great (sajan) friend, (muraari) the destroyer of evil. 1.

Pause here and reflect.

ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥ ਹੁਣਿ ਕਦਿ ਮਿਲੀਐ ਪ੍ਰਿਅ ਤੁਧੁ ਭਗਵੰਤਾ ॥ ਮੋਹਿ ਰੈਣਿ ਨ ਵਿਹਾਵੈ ਨੀਦ ਨ ਆਵੈ ਬਿਨੁ ਦੇਖੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੩॥

Ik gẖaṛī na milṯe ṯā kalijug hoṯā.   Huṇ kaḏ milī▫ai pari▫a ṯuḏẖ bẖagvanṯā.   Mohi raiṇ na vihāvai nīḏ na āvai bin ḏekẖe gur ḏarbāre jī▫o. ||3||

When I (na = not, miltey = meet) with You, (ta) then (hota = happens, kalijugu = age of conflict) restless-ness (hota = occurs) is experienced; (huni) now, (kadi) when shall I (miliai) meet (tudhu) you my (bhagvanta) master of destiny, the Almighty?

(Mohi) my (raini) night does not (vihaavai) pass, I do not (aavai) get (need) sleep, i.e. I am restless, (binu) without (deykhey) seeing (gur) the great (darbaarey = court) Divine experience. 3.

Page 97

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਸਚੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Ha▫o gẖolī jī▫o gẖol gẖumā▫ī ṯis sacẖe gur ḏarbāre jī▫o. ||1|| rahā▫o.

(Hau) I (gholi = dissolve) kill my ego, and (gholi = dissolving ego) humbly (ghumaaee = go around) do whatever it takes to get to (gur) the great (sachey = true) Divine (darbaarey) court, i.e. get Divine experience. 1.

Pause here and reflect.

ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ ਸੇਵ ਕਰੀ ਪਲੁ ਚਸਾ ਨ ਵਿਛੁੜਾ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥੪॥

Bẖāg ho▫ā gur sanṯ milā▫i▫ā.   Parabẖ abẖināsī gẖar mėh pā▫i▫ā.   Sev karī pal cẖasā na vicẖẖuṛā jan Nānak ḏās ṯumāre jī▫o. ||4||

(Hoaa = happened) with (bhaagu) good fortune (guri) the guru (milaaiaa = caused to unite) enabled me to find (santu = saint) the holy congregation – where virtues of the Almighty dwells and found. I (paaiaa) experienced (abinaasi) the Eternal (prabhu) Almighty (mahi) in (ghar = house) my mind, i.e. I ever remain conscious of Naam/Divine virtues and commands.

I (kari = do, seyv = service) serve/follow (tumaarey) Your (daas servants) devotees in holy congregation and am not (vichhurraa) separated/oblivious of Naam, (palu chasaa) even for a short while, supplicates fifth Nanak. 4.

ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥ ਰਹਾਉ ॥੧॥੮॥

Ha▫o gẖolī jī▫o gẖol gẖumā▫ī jan Nānak ḏās ṯumāre jī▫o. Rahā▫o. ||1||8||

(Hau) I (gholi = dissolve) kill my ego, and (gholi = dissolving ego) humbly (ghumaaee = go around) do whatever it takes to be with (tumaarey) Your (daas) devotees – and follow their example, says the fifth Guru.

Pause here and reflect.

Note: This Shabad has four verses with Rahao asking to pause and contemplate.

——————————–

ਰਾਗੁ ਮਾਝ ਮਹਲਾ ੫ ॥ ਸਾ ਰੁਤਿ ਸੁਹਾਵੀ ਜਿਤੁ ਤੁਧੁ ਸਮਾਲੀ ॥ ਸੋ ਕੰਮੁ ਸੁਹੇਲਾ ਜੋ ਤੇਰੀ ਘਾਲੀ ॥ ਸੋ ਰਿਦਾ ਸੁਹੇਲਾ ਜਿਤੁ ਰਿਦੈ ਤੂੰ ਵੁਠਾ ਸਭਨਾ ਕੇ ਦਾਤਾਰਾ ਜੀਉ ॥੧॥

Rāg mājẖ mėhlā 5. Sā ruṯ suhāvī jiṯ ṯuḏẖ samālī.   So kamm suhelā jo ṯerī gẖālī.   So riḏā suhelā jiṯ riḏai ṯūʼn vuṯẖā sabẖnā ke ḏāṯārā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (Sa) that (ruti) season is (suhaavi) peasant in which one (samaali = takes care) keeps in mind, (tudhi = you) God, i.e. for one who lives in obedience to the Almighty every moment is peaceful. (So) that (kammu) job/task (jo) which is in (teyri) Your (ghaali = toil) obedience is (suheyla) pleasant. Any effort put in for your service is satisfying.

(So) that (rida) mind in (jitu) which (ridaa) mind, (toon) You (vuttha = abide) manifest is (suheyla) at peace; You are (daataaraa = giver) kind to give peace to (sabhna) all – who remember/obey You. 1.

ਤੂੰ ਸਾਝਾ ਸਾਹਿਬੁ ਬਾਪੁ ਹਮਾਰਾ ॥ ਨਉ ਨਿਧਿ ਤੇਰੈ ਅਖੁਟ ਭੰਡਾਰਾ ॥ ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਸੁ ਤ੍ਰਿਪਤਿ ਅਘਾਵੈ ਸੋਈ ਭਗਤੁ ਤੁਮਾਰਾ ਜੀਉ ॥੨॥

Ŧūʼn sājẖā sāhib bāp hamārā.   Na▫o niḏẖ ṯerai akẖut bẖandārā.   Jis ṯūʼn ḏėh so ṯaripaṯ agẖāvai so▫ī bẖagaṯ ṯumārā jī▫o. ||2||

 (Toon) You are (saajhaa) shared (sahibu) Master and (baapu) father (hamaara = our) of all. There are (akhutt) inexhaustible (bhanddaara) treasures of (nau nidhi = nine treasures) Naam, i.e. resources/guidance for leading life, (teyrai) with.

One (jisu) who (toon) You (deyhi = give) impart awareness of Naam by leading to the guru, (soee) that person is (tumaara) Your (bhagatu) devotee; (su = that) s/he (tripati aghaavai) remains contented – because You look after in all ways. 2.

ਸਭੁ ਕੋ ਆਸੈ ਤੇਰੀ ਬੈਠਾ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਤੂੰਹੈ ਵੁਠਾ ॥ ਸਭੇ ਸਾਝੀਵਾਲ ਸਦਾਇਨਿ ਤੂੰ ਕਿਸੈ ਨ ਦਿਸਹਿ ਬਾਹਰਾ ਜੀਉ ॥੩॥

Sabẖ ko āsai ṯerī baiṯẖā.   Gẖat gẖat anṯar ṯūʼnhai vuṯẖā.   Sabẖe sājẖīvāl saḏā▫in ṯūʼn kisai na ḏisėh bāhrā jī▫o. ||3||

(Sabhu ko) everyone (baittha) sits with (aasai) hope/confidence in (teyri) Your help. (Toonhai) You (vutthaa) abide in (ghatt ghatt) every one, i.e. know needs of all and provide.

(sabhey) all (sadaaini = call themselves (saajhivaal) partners of Your benevolence; (toon) You are not (disai) seen as (baahraa) outsider by (kisai) anyone. 3.

ਤੂੰ ਆਪੇ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਕਰਾਇਹਿ ॥ ਤੂੰ ਆਪੇ ਮਨਮੁਖਿ ਜਨਮਿ ਭਵਾਇਹਿ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੈ ਬਲਿਹਾਰੈ ਸਭੁ ਤੇਰਾ ਖੇਲੁ ਦਸਾਹਰਾ ਜੀਉ ॥੪॥੨॥੯॥

Ŧūʼn āpe gurmukẖ mukaṯ karā▫ihi.   Ŧūʼn āpe manmukẖ janam bẖavā▫ihi.   Nānak ḏās ṯerai balihārai sabẖ ṯerā kẖel ḏasāhrā jī▫o. ||4||2||9||

(Toon) You (aapey) Yourself lead some to (gurmukhi) follow the guru to obey God and (karaahihi) get (mukati) freed from vices in life and from earth after death. (Toon) You (aapey) Yourself cause those who act (manmuki) by self-will – and commit vices – (bhavaahi) wander in many (janami) births.

(Sabhu) all that (dasaahra) seen is (teyra) Your (kheylu) play; (daas) servant/humble fifth Nanak (balihaarai = is sacrifice) adores (teyrai) You. 4. 2. 9.

——————————–

ਮਾਝ ਮਹਲਾ ੫ ॥ ਅਨਹਦੁ ਵਾਜੈ ਸਹਜਿ ਸੁਹੇਲਾ ॥ ਸਬਦਿ ਅਨੰਦ ਕਰੇ ਸਦ ਕੇਲਾ ॥ ਸਹਜ ਗੁਫਾ ਮਹਿ ਤਾੜੀ ਲਾਈ ਆਸਣੁ ਊਚ ਸਵਾਰਿਆ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Anhaḏ vājai sahj suhelā.   Sabaḏ anand kare saḏ kelā.   Sahj gufā mėh ṯāṛī lā▫ī āsaṇ ūcẖ savāri▫ā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (Suheyla) pleasing (anhadu) incessant celestial music (vaajai) plays (suheyla) naturally; the mind enjoys (anand) the bliss (sabadi = of the word) with obedience to Divine commands and (sad) ever (karey) makes (keyla = play) merry.

This happens when the mind (savaariaa) establishes (ooch) a high (aasanu) seat, i.e. rises above temptations, and (laaee) fixes (taarri/samaadhi) attention in (sahaj = steady, gufaa = cave) within without distraction. 1.

ਫਿਰਿ ਘਿਰਿ ਅਪੁਨੇ ਗ੍ਰਿਹ ਮਹਿ ਆਇਆ ॥ ਜੋ ਲੋੜੀਦਾ ਸੋਈ ਪਾਇਆ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਇ ਰਹਿਆ ਹੈ ਸੰਤਹੁ ਗੁਰਿ ਅਨਭਉ ਪੁਰਖੁ ਦਿਖਾਰਿਆ ਜੀਉ ॥੨॥

Fir gẖir apune garih mėh ā▫i▫ā.   Jo loṛīḏā so▫ī pā▫i▫ā.   Ŧaripaṯ agẖā▫e rahi▫ā hai sanṯahu gur anbẖa▫o purakẖ ḏikẖāri▫ā jī▫o. ||2||

When the mind (phiri ghiri) having wandered searching all over (aaiaa) comes to (apuney) its own (grih) home; it (paaiaa) finds (jo) what it (lorreeda) is searching for, i.e. one tries to find God by various means, but finds only by looking within.

O (santahu = saints) seekers, one (rahaiaa) is (tripati aghaaey) satisfied when (guri) the guru (dikhaariaa) shows (anbhau = self–illuminated) the Almighty (purakhu) being present within and everywhere. 2.

ਆਪੇ ਰਾਜਨੁ ਆਪੇ ਲੋਗਾ ॥ ਆਪਿ ਨਿਰਬਾਣੀ ਆਪੇ ਭੋਗਾ ॥ ਆਪੇ ਤਖਤਿ ਬਹੈ ਸਚੁ ਨਿਆਈ ਸਭ ਚੂਕੀ ਕੂਕ ਪੁਕਾਰਿਆ ਜੀਉ ॥੩॥

Āpe rājan āpe logā.   Āp nirbāṇī āpe bẖogā.   Āpe ṯakẖaṯ bahai sacẖ ni▫ā▫ī sabẖ cẖūkī kūk pukāri▫ā jī▫o. ||3||

The Almighty is (aapey) IT-self (raajanu) the king and (aapey) IT-self (loga) the subjects; (aapi) IT-self (nirbaani) withdraws from worldly pleasures and (aapey) IT-self (bhogaa) indulges in them, i.e. the creatures act by Divine will – influenced by past deeds as is the Divine law.

IT-self (bahai) sits (takhati) on the throne delivers (sach) true (niaaee) justice and (sabh) all (kook pukaareeaa) entreaties (chooki) end, i.e. Divine justice cannot be questioned or appealed against. 3.

ਜੇਹਾ ਡਿਠਾ ਮੈ ਤੇਹੋ ਕਹਿਆ ॥ ਤਿਸੁ ਰਸੁ ਆਇਆ ਜਿਨਿ ਭੇਦੁ ਲਹਿਆ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਸੁਖੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਇਕੁ ਪਸਾਰਿਆ ਜੀਉ ॥੪॥੩॥੧੦॥

Jehā diṯẖā mai ṯeho kahi▫ā.   Ŧis ras ā▫i▫ā jin bẖeḏ lahi▫ā.   Joṯī joṯ milī sukẖ pā▫i▫ā jan Nānak ik pasāri▫ā jī▫o. ||4||3||10||

(Mai) I (kahiaa) said (teyho) that way (jeyha) as I (ddittha) saw; this (rasu = taste, aaiaa = comes) is experienced by one (jini) who (lahaiaa = finds, bheydu = secret/mystery) who understands Divine play.

S/he realises that there is (iku) one (pasaariaa = expanse) Divine will applies everywhere; his/her (joti) soul (mili) merges (joti) in the Supreme Spirit, i.e. s/he conforms to Naam/Divine commands, and (paaiaa) attains (sukhu) peace here and in the hereafter, says (jan) humble fifth Nanak. 4. 3. 10.

————————————–

Note: This Shabad describes a happy woman who is loved by her husband and admired by every one for her good qualities. This is used as metaphor for the human soul that performs good deeds and receives Divine acceptability.

ਮਾਝ ਮਹਲਾ ੫ ॥ ਜਿਤੁ ਘਰਿ ਪਿਰਿ ਸੋਹਾਗੁ ਬਣਾਇਆ ॥ ਤਿਤੁ ਘਰਿ ਸਖੀਏ ਮੰਗਲੁ ਗਾਇਆ ॥ ਅਨਦ ਬਿਨੋਦ ਤਿਤੈ ਘਰਿ ਸੋਹਹਿ ਜੋ ਧਨ ਕੰਤਿ ਸਿਗਾਰੀ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Jiṯ gẖar pir sohāg baṇā▫i▫ā.   Ŧiṯ gẖar sakẖī▫e mangal gā▫i▫ā.   Anaḏ binoḏ ṯiṯai gẖar sohėh jo ḏẖan kanṯ sigārī jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (Ghari) the house (jitu) which (piri) the spouse (banaaiaa) makes (sohagu) fortunate/comes to wed the girl; in (titu) house (sakeeay) the girl-friends (gaaiaa) sing (mangalu) songs of joy on the wedding day, i.e. the person in whose mind in which the Almighty manifests, -commits no transgressions and is eve happy.

This (anad/anand) bliss and (binod) joy (sohahi) befit in the house of that (dhan) soul-wife (jo) who (sigaari) is adorned (kanti) the Almighty-spouse, i.e. who is motivated from within to live by Naam/Divine virtues and commands. 1.

ਸਾ ਗੁਣਵੰਤੀ ਸਾ ਵਡਭਾਗਣਿ ॥ ਪੁਤ੍ਰਵੰਤੀ ਸੀਲਵੰਤਿ ਸੋਹਾਗਣਿ ॥ ਰੂਪਵੰਤਿ ਸਾ ਸੁਘੜਿ ਬਿਚਖਣਿ ਜੋ ਧਨ ਕੰਤ ਪਿਆਰੀ ਜੀਉ ॥੨॥

Sā guṇvanṯī sā vadbẖāgaṇ.   Puṯarvanṯī sīlvanṯ sohagaṇ.   Rūpvanṯ sā sugẖaṛ bicẖkẖaṇ jo ḏẖan kanṯ pi▫ārī jī▫o. ||2||

(Sa) that soul-woman is (gunvanti) virtuous and (vaddbhaagan) very fortunate; that (sohaagani) fortunate woman has husband with her, (putrvanti) bears children and (seelvant) serene.

(Sa) that woman (jo) who (piaari) is loved by (kant) the spouse is (roopvanti) beautiful, (sugharri) well groomed (bichakhani) wise, i.e. one who obeys, and is approved by, the Almighty is deemed to have all the good qualities. 2.

ਅਚਾਰਵੰਤਿ ਸਾਈ ਪਰਧਾਨੇ ॥ ਸਭ ਸਿੰਗਾਰ ਬਣੇ ਤਿਸੁ ਗਿਆਨੇ ॥ ਸਾ ਕੁਲਵੰਤੀ ਸਾ ਸਭਰਾਈ ਜੋ ਪਿਰਿ ਕੈ ਰੰਗਿ ਸਵਾਰੀ ਜੀਉ ॥੩॥

Acẖārvanṯ sā▫ī parḏẖāne.   Sabẖ singār baṇe ṯis gi▫āne.   Sā kulvanṯī sā sabẖrā▫ī jo pir kai rang savārī jī▫o. ||3||

(Saaee) that woman (achaarvanti) is of good conduct and (pardhaaney = leader) stands out; (giaaney) awareness and practice of Naam (baney = become) give (tisu = that) her (sabh) all (singaar) adornments, i.e. qualities of acceptability.

(Sa) that soul-woman (jo) who (savaari) is transformed (rangi) with love (kai) of (piri) the Almighty spouse is deemed to be (kulvanti) of high lineage and (sabhraaee) has brothers. (Note: These things bring regard to the girl from the in-laws). 3.

ਮਹਿਮਾ ਤਿਸ ਕੀ ਕਹਣੁ ਨ ਜਾਏ ॥ ਜੋ ਪਿਰਿ ਮੇਲਿ ਲਈ ਅੰਗਿ ਲਾਏ ॥ ਥਿਰੁ ਸੁਹਾਗੁ ਵਰੁ ਅਗਮੁ ਅਗੋਚਰੁ ਜਨ ਨਾਨਕ ਪ੍ਰੇਮ ਸਾਧਾਰੀ ਜੀਉ ॥੪॥੪॥੧੧॥

Mahimā ṯis kī kahaṇ na jā▫e.   Jo pir mel la▫ī ang lā▫e.   Thir suhāg var agam agocẖar jan Nānak parem sāḏẖārī jī▫o. ||4||4||11||

(Mahima) praise (ki) of (tis) the soul-woman (jo) whom (piri) the Almighty-spouse (meyli) unites (laee laaey) takes (angi = in embrace) as wife (na jaaey) cannot be (kahanu) stated, i.e. there is none like her.

Her (suhaagu varu) spouse is (thiru = unshakable) the Eternal Almighty who is otherwise (agam) beyond reach and (agochar) not perceived by the senses; she is (saadhaari = supported) enabled because of (peym) love for the Almighty, says fifth Nanak. 4. 4. 11. 

Page 98

ਮਾਝ ਮਹਲਾ ੫ ॥ ਖੋਜਤ ਖੋਜਤ ਦਰਸਨ ਚਾਹੇ ॥ ਭਾਤਿ ਭਾਤਿ ਬਨ ਬਨ ਅਵਗਾਹੇ ॥ ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਹਰਿ ਹਰਿ ਮੇਰਾ ਕੋਈ ਹੈ ਜੀਉ ਆਣਿ ਮਿਲਾਵੈ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Kẖojaṯ kẖojaṯ ḏarsan cẖāhe.   Bẖāṯ bẖāṯ ban ban avgāhe.   Nirguṇ sarguṇ har har merā ko▫ī hai jī▫o āṇ milāvai jī▫o. ||1||

 Composition of the fifth Guru in Raga Maajh. (Chaaey) wishing to (darsan = sight) find, the Almighty, the seekers (khojat khojat) search in many ways. Some adopt garbs (bhaati bhaati) various types and (avgaahey) keep wandering (ban ban) from jungle to jungle. 

I am told (hari hari) Almighty Master (meyra = my) of all is (nirgunu) the un-manifest – present within in subtle form and everywhere (sargunu) manifest – in gross/visible from outside; I am looking for (koee) someone who (aani) brings and (milaavai) enables me to meet/experience this. 1.

I traversed many forests to have a vision of God but did not succeed.

I am told the Master is both manifest and unmanifest; someone please enable me to find God. 1.

ਖਟੁ ਸਾਸਤ ਬਿਚਰਤ ਮੁਖਿ ਗਿਆਨਾ ॥ ਪੂਜਾ ਤਿਲਕੁ ਤੀਰਥ ਇਸਨਾਨਾ ॥ ਨਿਵਲੀ ਕਰਮ ਆਸਨ ਚਉਰਾਸੀਹ ਇਨ ਮਹਿ ਸਾਂਤਿ ਨ ਆਵੈ ਜੀਉ ॥੨॥

Kẖat sāsaṯ bicẖraṯ mukẖ gi▫ānā.   Pūjā ṯilak ṯirath isnānā.   Nivlī karam āsan cẖa▫orāsīh in mėh sāʼnṯ na āvai jī▫o. ||2||

The scholars (bichrat) reflect on and give discourse of (giaana = knowledge) contents/teachings of (khattu) six (saast) Shastras (mukhi) with the mouth. The Brahmin applies (tilaku) mark on the forehead and (isnaana) bathes at (teerath) holy places.

The Yogi (karam) practices (nivli) stomach cleaning, (chauraasih) eight four (aasan) postures; but (aanti) peace is not (aavai = come) attained (mahi) with (in) these. 2.

I learnt to recite scriptures by heart; performed worship, bore forehead mark and had baths at pilgrim centres; performed Yogic actions and poses of eighty four types but did not find peace. 2.

ਅਨਿਕ ਬਰਖ ਕੀਏ ਜਪ ਤਾਪਾ ॥ ਗਵਨੁ ਕੀਆ ਧਰਤੀ ਭਰਮਾਤਾ ॥ ਇਕੁ ਖਿਨੁ ਹਿਰਦੈ ਸਾਂਤਿ ਨ ਆਵੈ ਜੋਗੀ ਬਹੁੜਿ ਬਹੁੜਿ ਉਠਿ ਧਾਵੈ ਜੀਉ ॥੩॥

Anik barakẖ kī▫e jap ṯāpā.   Gavan kī▫ā ḏẖarṯī bẖarmāṯā.   Ik kẖin hirḏai sāʼnṯ na āvai jogī bahuṛ bahuṛ uṯẖ ḏẖāvai jī▫o. ||3||

The ascetics (keeay) practice (jap) recitation of mantras and (taapa) austerities for (anik) numerous years; they (keeaa) do, gavan = move) keep walking (bharmaata) wandering the whole (dharti) earth.

They do not (aavai = comes) get (saanti) peace even for (iku) one (khin) moment, and the ascetic and (jogi) the Yogi (utthi = gets up, dhaavai = runs) keeps doing these (bahurrI bahurri) again and again, i.e. they have made this the end all of life. 3.

ਕਰਿ ਕਿਰਪਾ ਮੋਹਿ ਸਾਧੁ ਮਿਲਾਇਆ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਧੀਰਜੁ ਪਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਬਸਿਆ ਘਟ ਭੀਤਰਿ ਹਰਿ ਮੰਗਲੁ ਨਾਨਕੁ ਗਾਵੈ ਜੀਉ ॥੪॥੫॥੧੨॥

Kar kirpā mohi sāḏẖ milā▫i▫ā.   Man ṯan sīṯal ḏẖīraj pā▫i▫ā.   Parabẖ abẖināsī basi▫ā gẖat bẖīṯar har mangal Nānak gāvai jī▫o. ||4||5||12||

The Almighty (kari = doing, kirpa = kindness) kindly (milaaiaa = caused to meet) led me to (saadh) the guru and with his guidance to live by Naam/Divine virtues and commands; my (manu) mind and (tanu) body, i.e. my whole being (paaiaa) experiences (dheeraju = patience, i.e. I am happy living by Naam, says fifth Nanak. 4. 5. 12.

Then finally God was kind and I found the guru; he made my mind and body peaceful and patient.

God now abides in the mind and I the sing in joy celebrating the union. 4. 5. 12.

——————————-

ਮਾਝ ਮਹਲਾ ੫ ॥ ਪਾਰਬ੍ਰਹਮ ਅਪਰੰਪਰ ਦੇਵਾ ॥ ਅਗਮ ਅਗੋਚਰ ਅਲਖ ਅਭੇਵਾ ॥ ਦੀਨ ਦਇਆਲ ਗੋਪਾਲ ਗੋਬਿੰਦਾ ਹਰਿ ਧਿਆਵਹੁ ਗੁਰਮੁਖਿ ਗਾਤੀ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Pārbarahm aprampar ḏevā.   Agam agocẖar alakẖ abẖevā.   Ḏīn ḏa▫i▫āl gopāl gobinḏā har ḏẖi▫āvahu gurmukẖ gāṯī jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (Deyva) the Almighty (paarbrahm) Supreme Being has (aprampar) no boundaries; is (agam) beyond reach/comprehension, (agochar) not perceived by the senses, i.e. the Almighty is not found physically.

IT is experienced as (daiaal) compassionate to (deen) the hapless, (gopaal) Sustain or of the world, (gobinda) seen as Master of the world who (gaati) delivers from vices in life and from rebirth after death, those (gurmukhi) who follow the guru in obedience to Naam/Divine commands. 1.

ਗੁਰਮੁਖਿ ਮਧੁਸੂਦਨੁ ਨਿਸਤਾਰੇ ॥ ਗੁਰਮੁਖਿ ਸੰਗੀ ਕ੍ਰਿਸਨ ਮੁਰਾਰੇ ॥ ਦਇਆਲ ਦਮੋਦਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹੋਰਤੁ ਕਿਤੈ ਨ ਭਾਤੀ ਜੀਉ ॥੨॥

Gurmukẖ maḏẖusūḏan nisṯāre.   Gurmukẖ sangī krisan murāre.   Ḏa▫i▫āl ḏamoḏar gurmukẖ pā▫ī▫ai horaṯ kiṯai na bẖāṯī jī▫o. ||2||

(Gurmukhi) the guru’s teachings enable to get awareness of commands of (madhusoodanu = killer of the demon Madhu – Vishnu, metaphor for) God and (nistaarey = ferry) overcome vices. The guru’s teachings impart awareness that (krishan muraarey – metaphor) the Almighty is ever (sangi) with us.

(Daiaal) the compassionate (damodaru – Krishna, metaphor for) Almighty (paaeeai) is found (gurmukhi) with the guru’s guidance; not by (kitai) any (horatu) other (bhaati) way. 2.

The guru’s word protects from evil like Vishnu killing the demon Madhu or Krishna killing the demon Mur.

The compassionate Master of the universe is found through the guru’s word, by no other way. 2.

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥ ਕੋਟਿ ਜਨਾ ਜਾ ਕੇ ਪੂਜਹਿ ਪੈਰਾ ॥ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਜਾ ਕੈ ਹਰਿ ਹਰਿ ਸੋਈ ਭਗਤੁ ਇਕਾਤੀ ਜੀਉ ॥੩॥

Nirhārī kesav nirvairā.   Kot janā jā ke pūjėh pairā.   Gurmukẖ hirḏai jā kai har har so▫ī bẖagaṯ ikāṯī jī▫o. ||3||

(Keysav = with long hair – Vishnu, metaphor for) the Almighty (nirhaari) needs no food and is (nirvaira) bears enmity to none; ay (ja key) whose (paira) feet (kotti) crores of (janaa) people (poojahi) worship. Such people worship many gods/goddesses;

One (ja kai) by whose (hirdai) mind (hari hari) the Almighty is obeyed (gurmukhi) with the guru’s guidance, (soee) that is (bhagatu) devotee of (ikaati) One God.

ਅਮੋਘ ਦਰਸਨ ਬੇਅੰਤ ਅਪਾਰਾ ॥ ਵਡ ਸਮਰਥੁ ਸਦਾ ਦਾਤਾਰਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਤਿਤੁ ਤਰੀਐ ਗਤਿ ਨਾਨਕ ਵਿਰਲੀ ਜਾਤੀ ਜੀਉ ॥੪॥੬॥੧੩॥

Amogẖ ḏarsan be▫anṯ apārā.   vad samrath saḏā ḏāṯārā.   Gurmukẖ nām japī▫ai ṯiṯ ṯarī▫ai gaṯ Nānak virlī jāṯī jī▫o. ||4||6||13||

The Almighty is (beyant) with limits and (apaara = without far end) Infinite, living by Divine (darsan = philosophy) commands leads to (amogh) success in overcoming vices in life and obviates rebirth after death. The Almighty is (vadd) greatly (samrath) potent and ever (daataaraa = giver) beneficent.

When we (japeeai) remember/obey (naamu) Divine commands (gurmukhi) with the guru’s guidance (titu) then (tareeai = swim) overcome temptations; this (gati) state (jaati = known) experienced by (virli) some rare persons, says fifth Nanak. 4. 6. 13.

————————————-

ਮਾਝ ਮਹਲਾ ੫ ॥ ਕਹਿਆ ਕਰਣਾ ਦਿਤਾ ਲੈਣਾ ॥ ਗਰੀਬਾ ਅਨਾਥਾ ਤੇਰਾ ਮਾਣਾ ॥ ਸਭ ਕਿਛੁ ਤੂੰਹੈ ਤੂੰਹੈ ਮੇਰੇ ਪਿਆਰੇ ਤੇਰੀ ਕੁਦਰਤਿ ਕਉ ਬਲਿ ਜਾਈ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Kahi▫ā karṇā ḏiṯā laiṇā.   Garībā anāthā ṯerā māṇā.   Sabẖ kicẖẖ ṯūʼnhai ṯūʼnhai mere pi▫āre ṯerī kuḏraṯ ka▫o bal jā▫ī jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. The creatures (karna) act as (kahiaa = told) commanded and (laina) receive what is (ditaa) given by You; (gareeba) the poor and (anaatha = master-less, orphan) the hapless have (teyra) Your (maana = respect, i.e. everybody is dependent on the Almighty.

(Toonhai toonhai) You alone are present in (sabh kichhu) everything, (meyrey) my (piaarey) Beloved Master; I (bali jaaee = am sacrifice, kau = to) respect (teyri) You (kudrati) powers. 1.

ਭਾਣੈ  ਉਝੜ ਭਾਣੈ ਰਾਹਾ  ॥ ਭਾਣੈ ਹਰਿ ਗੁਣ ਗੁਰਮੁਖਿ ਗਾਵਾਹਾ ॥ ਭਾਣੈ ਭਰਮਿ ਭਵੈ ਬਹੁ ਜੂਨੀ ਸਭ ਕਿਛੁ ਤਿਸੈ ਰਜਾਈ ਜੀਉ ॥੨॥

Bẖāṇai ujẖaṛ bẖāṇai rāhā.   Bẖāṇai har guṇ gurmukẖ gāvāhā.   Bẖāṇai bẖaram bẖavai baho jūnī sabẖ kicẖẖ ṯisai rajā▫ī jī▫o. ||2||

It is by (bhaanai = will) the divine law of acting based on past deeds, that someone (ujharrI = strays) commits transgressions of (raahaa = path) obeys Divine commands. One (gurmukhi) follows the guru and (gaavaaha) sings/praises (hari) Divine (gun) virtues (bhaanai) by Divine will – based on past influences.

It is by (bhaanai) Divine will/law that one who transgresses (bhavai) wanders in (bahu) numerous (jooni) life forms; (sabh kichhu) everything occurs (rajaaee = by will) as decided by (tisai = that) the Almighty/Divine system. (Note: God is not a person dealing with things one by one; things happen in a systemic way. 2.

ਨਾ ਕੋ ਮੂਰਖੁ ਨਾ ਕੋ ਸਿਆਣਾ ॥ ਵਰਤੈ ਸਭ ਕਿਛੁ ਤੇਰਾ ਭਾਣਾ ॥ ਅਗਮ ਅਗੋਚਰ ਬੇਅੰਤ ਅਥਾਹਾ ਤੇਰੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ਜੀਉ ॥੩॥

Nā ko mūrakẖ nā ko si▫āṇā.   varṯai sabẖ kicẖẖ ṯerā bẖāṇā.   Agam agocẖar be▫anṯ athāhā ṯerī kīmaṯ kahaṇ na jā▫ī jī▫o. ||3||

(Na ko = not any) no one is (moorakhu) foolish and no one is (siaana) wise; (sabh kichhu) everything (vartai) happens by (teyra) Your (bhaana) will/system, o God.

You are (agam) beyond reach/comprehension, (agochar) not perceived by the senses, (beyant = without limits) Infinite and (athaaha = bottomless) Unfathomable; (teyri) Your (kaamatI = price) virtues and powers (na jaaee) cannot be (kahu) stated – Your will has to be accepted. 3.

ਖਾਕੁ ਸੰਤਨ ਕੀ ਦੇਹੁ ਪਿਆਰੇ ॥ ਆਇ ਪਇਆ ਹਰਿ ਤੇਰੈ ਦੁਆਰੈ ॥ ਦਰਸਨੁ ਪੇਖਤ ਮਨੁ ਆਘਾਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਈ ਜੀਉ ॥੪॥੭॥੧੪॥

Kẖāk sanṯan kī ḏeh pi▫āre.   Ā▫e pa▫i▫ā har ṯerai ḏu▫ārai.   Ḏarsan pekẖaṯ man āgẖāvai Nānak milaṇ subẖā▫ī jī▫o. ||4||7||14||

O (piaarey) Beloved Almighty, (deyhu) give me (khaaku) dust of the feet, i.e. the opportunity to serve and follow, (santan = saints) Your devotees; I have tried all other means and (aaey) have come to (teyrai) Your (duaarai) gate, i.e. care and obedience.

My (manu) mind shall (aaghaavai = satiated) obtain solace (peykhat) to see Your (darsanu) vision; guidance of the devotees shall make (milanu) meeting/finding You (subhaaee) easy, supplicates fifth Nanak. 4. 7. 14.

——————————–

Note: The spirit of the next Shabad is that perceiving God with us gives the confidence that whatever we need will be provided for by the Master.

ਮਾਝ ਮਹਲਾ ੫ ॥ ਦੁਖੁ ਤਦੇ ਜਾ ਵਿਸਰਿ ਜਾਵੈ ॥ ਭੁਖ ਵਿਆਪੈ ਬਹੁ ਬਿਧਿ ਧਾਵੈ ॥ ਸਿਮਰਤ ਨਾਮੁ ਸਦਾ ਸੁਹੇਲਾ ਜਿਸੁ ਦੇਵੈ ਦੀਨ ਦਇਆਲਾ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Ḏukẖ ṯaḏe jā visar jāvai.   Bẖukẖ vi▫āpai baho biḏẖ ḏẖāvai.   Simraṯ nām saḏā suhelā jis ḏevai ḏīn ḏa▫i▫ālā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. I experience (dukhu) grief when Naam/Divine commands (visari jaavai) forgotten – and I commit transgressions. The mind (viaapai) is afflicted by (bhukh = hunger) craving and (dhaavai) runs in (bahu) many (bidhi) ways, i.e. is not steady.

The mind (sadaa) ever (suheyla) comfortable (simrat) by remembering/obeying (naamu) Divine commands; but only that person does, (jisu) whom the Almighty (deyvai) gives awareness of Naam; God is (daiaala) kind to (deen) the hapless, i.e. those who humbly invoke God. 1.

ਸਤਿਗੁਰੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ ॥ ਜੀਇ ਸਮਾਲੀ ਤਾ ਸਭੁ ਦੁਖੁ ਲਥਾ ॥ ਚਿੰਤਾ ਰੋਗੁ ਗਈ ਹਉ ਪੀੜਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ਜੀਉ ॥੨॥

Saṯgur merā vad samrathā.   Jī▫e samālī ṯā sabẖ ḏukẖ lathā.   Cẖinṯā rog ga▫ī ha▫o pīṛā āp kare parṯipālā jī▫o. ||2||

Teachings of (meyra) my (satiguru) true guru – to live by Naam – are (vadd) greatly (samratha) potent. When I (samaali) keep them (jeei) in mind – I refrain from vices – and (sabhu) every (dukhu) grief (lathaa) is removed.

My (peerra) pain caused by (hau = ego) acting by self-will and (chinta) anxiety of retribution (gaee = goes) is obviated; (aapi – self) the Almighty (karey = does, pratipaala = nurturing) takes care of those who obey Naam. 2.

Page 99

ਬਾਰਿਕ ਵਾਂਗੀ ਹਉ ਸਭ ਕਿਛੁ ਮੰਗਾ ॥ ਦੇਦੇ ਤੋਟਿ ਨਾਹੀ ਪ੍ਰਭ ਰੰਗਾ ॥ ਪੈਰੀ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਈ ਦੀਨ ਦਇਆਲ ਗੋਪਾਲਾ ਜੀਉ ॥੩॥

Bārik vāʼngī ha▫o sabẖ kicẖẖ mangā.   Ḏeḏe ṯot nāhī parabẖ rangā.   Pairī pai pai bahuṯ manā▫ī ḏīn ḏa▫i▫āl gopālā jī▫o. ||3||

(Vaangi) like a child asks its parents, (hau) I (manga) ask (sabh kichhu) everything I need from the Almighty. There is no (totti) shortage of (rangaa) joys with (prabh) God.

(Gopaala) the Sustainor Almighty is (daiaal) kind to (deen) the hapless; and I humbly (pai pai) fall (pairi) at feet, i.e. prostrate to (manaaee) propitiate to forgive my faults, and grant awareness of Naam and God leads me to the guru. 3.

ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ॥ ਜਿਨਿ ਬੰਧਨ ਕਾਟੇ ਸਗਲੇ ਮੇਰੇ ॥ ਹਿਰਦੈ ਨਾਮੁ ਦੇ ਨਿਰਮਲ ਕੀਏ ਨਾਨਕ ਰੰਗਿ ਰਸਾਲਾ ਜੀਉ ॥੪॥੮॥੧੫॥

Ha▫o balihārī saṯgur pūre.   Jin banḏẖan kāte sagle mere.   Hirḏai nām ḏe nirmal kī▫e Nānak rang rasālā jī▫o. ||4||8||15||

(Hau) I (balihaari = am sacrifice to) adore (poorey) the perfect (satigur) true guru who (kaattey) snapped (sagely) all (meyrey) my (bandhan) bondages, i.e. attachment to vices.

He (dey) gave awareness of Naam (hardai) to the mind and (keeay = made, nirmal = clean) purified it – of all vices; now it remains (rasaala) joyful (rangi) with love of the Almighty, says fifth Nanak. 4. 8. 15.