SGGS pp 101-103, Majh M: 5 (16-24)

SGGS pp 101-103, Maajh M: 5 (16-24)

ਮਾਝ ਮਹਲਾ ੫ ॥ ਨਿਧਿ ਸਿਧਿ ਰਿਧਿ ਹਰਿ ਹਰਿ ਹਰਿ ਮੇਰੈ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਗਹਿਰ ਗੰਭੀਰੈ ॥ ਲਾਖ ਕੋਟ ਖੁਸੀਆ ਰੰਗ ਰਾਵੈ ਜੋ ਗੁਰ ਲਾਗਾ ਪਾਈ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Niḏẖ siḏẖ riḏẖ har har har merai.   Janam paḏārath gahir gambẖīrai.   Lākẖ kot kẖusī▫ā rang rāvai jo gur lāgā pā▫ī jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. All (nidh-i) treasures of the world, (sidh-i) occult powers and (ridh-i) ability to get and wealth – which people want to have come from obeying (har-i = dispels vices) the purifying and (har- = makes green) rejuvenating Naam/commands of (har-i) the Almighty, i.e. who leads life by Naam/Divine commands/cosmic laws, attains everything. (Padaarath-u) the gift of (janam-u) human birth – to attain union with the Creator – fructifies with obedience to (gahir deeply (gambheeai) profound Almighty.

One (jo) who (laaga) is attached to (paaee) feet of, i.e. follows, (gur) the guru – and obeys Naam – (raavai) enjoys (laakh) lakhs and (kott) crores of (khuseea) joys and (rang) merry making. 1.

ਦਰਸਨੁ ਪੇਖਤ ਭਏ ਪੁਨੀਤਾ ॥ ਸਗਲ ਉਧਾਰੇ ਭਾਈ ਮੀਤਾ ॥ ਅਗਮ ਅਗੋਚਰੁ ਸੁਆਮੀ ਅਪੁਨਾ ਗੁਰ ਕਿਰਪਾ ਤੇ ਸਚੁ ਧਿਆਈ ਜੀਉ ॥੨॥

Ḏarsan pekẖaṯ bẖa▫e punīṯā.   Sagal uḏẖāre bẖā▫ī mīṯā.   Agam agocẖar su▫āmī apunā gur kirpā ṯe sacẖ ḏẖi▫ā▫ī jī▫o. ||2||

Those who (peykhat) see – and follow the example of the guru – (bhaey) are purified of vices; (sagal) all their (bhaaee = brothers) family members and (meeta) friends (udhaarey) are saved in their company.

The Almighty (suaami) Master (apuna = own) of all who is (agam) beyond rech/comprehension and (agochar) beyond reach of senses, is found when (dhiaaee = paid attention) obeyed (tey) with (kirpa = kindness) guidance of (gur) the guru. 2.

ਜਾ ਕਉ ਖੋਜਹਿ ਸਰਬ ਉਪਾਏ ॥ ਵਡਭਾਗੀ ਦਰਸਨੁ ਕੋ ਵਿਰਲਾ ਪਾਏ ॥ ਊਚ ਅਪਾਰ ਅਗੋਚਰ ਥਾਨਾ ਓਹੁ ਮਹਲੁ ਗੁਰੂ ਦੇਖਾਈ ਜੀਉ ॥੩॥

Jā ka▫o kẖojėh sarab upā▫e.   Vadbẖāgī ḏarsan ko virlā pā▫e.   Ūcẖ apār agocẖar thānā oh mahal gurū ḏekẖā▫ī jī▫o. ||3||

The Almighty (ja kau) whom people (khojah-i) search with (sarab) all (upaaey) methods; (ko) some (virla) rare (vaddbhaagi) fortunate person (paaey) obtains Divine (darsan-u) vision.

(Thaana = place) abode of the Almighty is (ooch) high, (apaar) infinite and (agochar) beyond reach; (oh) that (mahal-u = palace) abode is (deykhaaee) shown by the guru – to be within and everywhere by obeying Naam. 3.

ਗਹਿਰ ਗੰਭੀਰ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤੇਰਾ ॥ ਮੁਕਤਿ ਭਇਆ ਜਿਸੁ ਰਿਦੈ ਵਸੇਰਾ ॥ ਗੁਰਿ ਬੰਧਨ ਤਿਨ ਕੇ ਸਗਲੇ ਕਾਟੇ ਜਨ ਨਾਨਕ ਸਹਜਿ ਸਮਾਈ ਜੀਉ

॥੪॥੧੬॥੨੩॥

Gahir gambẖīr amriṯ nām ṯerā.   Mukaṯ bẖa▫i▫ā jis riḏai vaserā.   Gur banḏẖan ṯin ke sagle kāte jan Nānak sahj samā▫ī jī▫o. ||4||16||23||

(Teyra) Your (naam-u) commands are (gahir gambheer) deeply profound; one in (jis-u) whose (ridai) mind Naam (vaseyra) abides/is remembered (bhaiaa) is (mukat-i) freed from vices.

(Gur-i) the guru (kaattey) cuts (sagely) all (tin key) their (bandhan) bondage to vices and they remain (sahj-i) steadfastly (samaaee) absorbed in obedience of the Almighty, says fifth Nanak. 4. 16. 23.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਹਰਿ ਹਰਿ ਧਿਆਵਉ ॥ ਪ੍ਰਭੂ ਦਇਆ ਤੇ ਮੰਗਲੁ ਗਾਵਉ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਹਰਿ ਧਿਆਈਐ ਸਗਲ ਅਵਰਦਾ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Parabẖ kirpā ṯe har har ḏẖi▫āva▫o.   Parabẖū ḏa▫i▫ā ṯe mangal gāva▫o.   Ūṯẖaṯ baiṯẖaṯ sovaṯ jāgaṯ har ḏẖi▫ā▫ī▫ai sagal avraḏā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. I (dhiaavau = pay attention) live in obedience to (har-I = dispels vices) the purifying and (har-I = makes green) rejuvenating Divine commands (tey) with (kirpa = kindness) motivation from (prabh) the Master. I (gaavau) sing (mangal-u) songs of joy – for overcoming vices and finding God with (daiaa) kindness of (prabhoo) the Almighty.

We should (dhiaaeeai = pay attention) obey (har-i) the Almighty (sovat) sleeping or (jaagat) awake (sagal) all (avarda) life. 1.

ਨਾਮੁ ਅਉਖਧੁ ਮੋ ਕਉ ਸਾਧੂ ਦੀਆ ॥ ਕਿਲਬਿਖ ਕਾਟੇ ਨਿਰਮਲੁ ਥੀਆ ॥ ਅਨਦੁ ਭਇਆ ਨਿਕਸੀ ਸਭ ਪੀਰਾ ਸਗਲ ਬਿਨਾਸੇ ਦਰਦਾ ਜੀਉ ॥੨॥

Nām a▫ukẖaḏẖ mo ka▫o sāḏẖū ḏī▫ā.   Kilbikẖ kāte nirmal thī▫ā.   Anaḏ bẖa▫i▫ā niksī sabẖ pīrā sagal bināse ḏarḏā jī▫o. ||2||

I suffered from the disease of ego/acting by self-will. (Saadhoo) the guru (deeaa) gave (ko) to (mo) me (aukhad-u) the medicine of obedience to (naam-u) Divine commands; this (kaatey = cut) removed (kilbikh) vices and I (theeaa) became (nirmal-u) purified.

With this my (peera/peerra) afflictions were (niksi) dispelled and (sagal) all (darda = pains) suffering (binaaesy = destroyed) ended; I (bhaiaa = happened) experience (anad-u/anand) happiness. 2.

ਜਿਸ ਕਾ ਅੰਗੁ ਕਰੇ ਮੇਰਾ ਪਿਆਰਾ ॥ ਸੋ ਮੁਕਤਾ ਸਾਗਰ ਸੰਸਾਰਾ ॥ ਸਤਿ ਕਰੇ ਜਿਨਿ ਗੁਰੂ ਪਛਾਤਾ ਸੋ ਕਾਹੇ ਕਉ ਡਰਦਾ ਜੀਉ ॥੩॥

Jis kā ang kare merā pi▫ārā.   So mukṯā sāgar sansārā.   Saṯ kare jin gurū pacẖẖāṯā so kāhe ka▫o darḏā jī▫o. ||3||

One (jis ka) whose (ang-u) side (piaara) Beloved Almighty Master (meyra = my) of all (karey = does) takes – in fight against vices; (so) that person (mukta = free) gets across (sansaara) the world-ocean of vices.

One (jin-i) who (pachhaata) recognises – ability of the guru to save from vices – (karey) as (sat-i) true, and obeys him, s/he (kaahey kau = why?) has no (ddarda) fear, i.e. has no apprehensions for wrong-doings. 3.

ਜਬ ਤੇ ਸਾਧੂ ਸੰਗਤਿ ਪਾਏ ॥ ਗੁਰ ਭੇਟਤ ਹਉ ਗਈ ਬਲਾਏ ॥ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਗਾਵੈ ਨਾਨਕੁ ਸਤਿਗੁਰ ਢਾਕਿ ਲੀਆ ਮੇਰਾ ਪੜਦਾ ਜੀਉ ॥੪॥੧੭॥੨੪॥

Jab ṯe sāḏẖū sangaṯ pā▫e.   Gur bẖetaṯ ha▫o ga▫ī balā▫e.   Sās sās har gāvai Nānak saṯgur dẖāk lī▫ā merā paṛ▫ḏā jī▫o. ||4||17||24||

(Jab tey) since I (paaey) found (sangat-i) congregation of (sadhoo) the guru; my (blaaey) demonic (hau) ego (gaee) has left (bheyttat-i) by seeing/obeying (gur) the guru.

Now fifth Nanak, the seeker, (gaavai = sings) praises and emulates virtues of (har-i) the Almighty (saas-i saas-i) with every breath/every moment; (satigur) the true guru (ddhaak-i leeaa) covered/put (meyra) my (parrda) curtain/screen, i.e. has saved me from vices. 4. 17. 24.

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Note: The next verse uses the terms ਓਤਿ Ot = warp and ਪੋਤਿ Pot = woof). They refer to the yarn running lengthwise (Ot) and width-wise (Pot) in a fabric. They are called Taana and Peytta in Punjabi. They are intertwined to weave the fabric. This is used in Gurbani as a metaphor to describe the close relationship between God on the one hand and the soul, creatures or the devotees on the other.

Note: The verse also uses the terms ਪਾਣੀ (Pani = water), ਪਖਾ (Pakha = fan) and ਪੀਸਉ (Pisau = grind the flour for making bread). They are considered menial and used to indicate service with humility

ਮਾਝ ਮਹਲਾ ੫ ॥ ਓਤਿ ਪੋਤਿ ਸੇਵਕ ਸੰਗਿ ਰਾਤਾ ॥ ਪ੍ਰਭ ਪ੍ਰਤਿਪਾਲੇ ਸੇਵਕ ਸੁਖਦਾਤਾ ॥ ਪਾਣੀ ਪਖਾ ਪੀਸਉ ਸੇਵਕ ਕੈ ਠਾਕੁਰ ਹੀ ਕਾ ਆਹਰੁ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5.

Oṯ poṯ sevak sang rāṯā.   Parabẖ parṯipāle sevak sukẖ▫ḏāṯa.   Pāṇī pakẖā pīsa▫o sevak kai ṯẖākur hī kā āhar jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. The Almighty (raataa = imbued, sang-i = with) has a close relationship with (seyvak) the devotees like (ot-i) warp and (pot-i) woof in a fabric.(Prabh) the Almighty (pratipaaley) looks after and (sukhdaata) provides comfort to (seyvak) the devotees.

Bringing (paani) water, waving (pakhaa) the fan and (peesau) grinding grains to make bread (kai) for (seyvak) the devotees, i.e. humbly serving and following example of the devotees, is (aahar-u = effort)s service (ka) of (tthaakur) the Master (hi) IT-self. 1.

ਕਾਟਿ ਸਿਲਕ ਪ੍ਰਭਿ ਸੇਵਾ ਲਾਇਆ ॥ ਹੁਕਮੁ ਸਾਹਿਬ ਕਾ ਸੇਵਕ ਮਨਿ ਭਾਇਆ ॥ ਸੋਈ ਕਮਾਵੈ ਜੋ ਸਾਹਿਬ ਭਾਵੈ ਸੇਵਕੁ ਅੰਤਰਿ ਬਾਹਰਿ ਮਾਹਰੁ ਜੀਉ ॥੨॥

Kāt silak parabẖ sevā lā▫i▫ā.   Hukam sāhib kā sevak man bẖā▫i▫ā.   So▫ī kamāvai jo sāhib bẖāvai sevak anṯar bāhar māhar jī▫o. ||2||

(Prabh-i) the Almighty (kaatt-i) cuts (silk = string) bondage of vices and engages in IT’s (seyva = service) obedience in service; (Hukam-u) commands of (sahib) the Master (bhaaiaa) appeals (man-i) to mind of the devotees.

(Seyvak-u) the devotees (kamaavai) does (jo) what (bhaavai) pleases (sahib) the Master; s/he becomes (maahar-u) expert of (antar-i) inside and (naahar-i) outside, i.e. moulds his/her thoughts and actions to conform to Divine commands. 2.

ਤੂੰ ਦਾਨਾ ਠਾਕੁਰੁ ਸਭ ਬਿਧਿ ਜਾਨਹਿ ॥ ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਹਰਿ ਰੰਗ ਮਾਣਹਿ ॥ ਜੋ ਕਿਛੁ ਠਾਕੁਰ ਕਾ ਸੋ ਸੇਵਕ ਕਾ ਸੇਵਕੁ ਠਾਕੁਰ ਹੀ ਸੰਗਿ ਜਾਹਰੁ ਜੀਉ ॥੩॥

Ŧūʼn ḏānā ṯẖākur sabẖ biḏẖ jānėh.   Ŧẖākur ke sevak har rang māṇėh.   Jo kicẖẖ ṯẖākur kā so sevak kā sevak ṯẖākur hī sang jāhar jī▫o. ||3||

O Almighty (tthaakur-u) Master, (too’n) You are (daanaa = wise) Omniscient and (jaanah-i) know (sabh) every (bidh-i) thing. (Seyvak) devotees (key) of (tthaakur) the Master (maanah-i) enjoy (rang = love) being obedient to (har-i) the Almighty, i.e. commit no vices and remain at peace.

(Jo) whatever is (ka) of the Master is (ka) of the devotee, i.e. the Almighty imparts awareness of Naam/Divine commands; (seyvak-u) the devotee (jaahar-u = manifest) is known (sang-i) with, because of, devotion of the Master only. 3.

Page 102

ਅਪੁਨੈ ਠਾਕੁਰਿ ਜੋ ਪਹਿਰਾਇਆ ॥ ਬਹੁਰਿ ਨ ਲੇਖਾ ਪੁਛਿ ਬੁਲਾਇਆ ॥ ਤਿਸੁ ਸੇਵਕ ਕੈ ਨਾਨਕ ਕੁਰਬਾਣੀ ਸੋ ਗਹਿਰ ਗਭੀਰਾ ਗਉਹਰੁ ਜੀਉ ॥੪॥੧੮॥੨੫॥

Apunai ṯẖākur jo pėhrā▫i▫ā.   Bahur na lekẖā pucẖẖ bulā▫i▫ā.   Ŧis sevak kai Nānak kurbāṇī so gahir gabẖīrā ga▫uhar jī▫o. ||4||18||25||

One who (pahraaiaa = given the robe of honor) approved by (thaakur-i) Master (apuney = own) of all, God, is not (bulaaiaa) called to (leykha) account of deeds (bahur-i) again, i.e. is not born and account for deeds.

(So) that devotee is (gahr-i) deep in virtues, (gabheeraa/ghambheer) profound and (gauhar-u = clean pearl) untouched by vices; I (kurbaani = am sacrifice, kai = to) adore (tis-u) that devotee says fifth Nanak. 4. 18. 25.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥ ੧॥

Mājẖ mėhlā 5. Sabẖ kicẖẖ gẖar mėh bāhar nāhī.   Bāhar tolai so bẖaram bẖulāhī.   Gur parsādī jinī anṯar pā▫i▫ā so anṯar bāhar suhelā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (Sabh kichh-u = everything) God whom people search is present (mah-i = in, ghar-i = house) within; one who (ttolai) searches (baahar-i) outside (bhulaahi) is misled (bharam-i) in delusion.

One who (paaiaa) finds God (anatar-i) within (parsaadi) with grace/guidance of the guru; is (suheyla) at peace (antar-I = within) in mind/thoughts and (baahar-i) outside dealing with the world. 1. 1.

ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਮਨੁ ਪੀਵੈ ਸੁਨਿ ਸਬਦੁ ਬੀਚਾਰਾ ॥ ਅਨਦ ਬਿਨੋਦ ਕਰੇ ਦਿਨ ਰਾਤੀ ਸਦਾ ਸਦਾ ਹਰਿ ਕੇਲਾ ਜੀਉ ॥੨॥

Jẖim jẖim varsai amriṯ ḏẖārā.   Man pīvai sun sabaḏ bīcẖārā.   Anaḏ binoḏ kare ḏin rāṯī saḏā saḏā har kelā jī▫o. ||2||

(Dhaara) stream of (amrit) life-giving elixir (varsai) rains (jhim-i jhim-i) steadily, i.e. Messages to live by Naam/Divine commands are received by the mind all the time. (Man-u) the mind (peevai) drinks the elixir (sun-i) by listening to and (beechaara) reflecting on (sabad-u = word) Divine commands, i.e. remains aware of Naam.

It (karey) enjoys (anad/anand) bliss and (binod) merry-making (din) day and (raati) night; (sadaa sadaa) forever seeing (keyla) play of (har-i) the Almighty, and conforming to Naam. 2.

ਜਨਮ ਜਨਮ ਕਾ ਵਿਛੁੜਿਆ ਮਿਲਿਆ ॥ ਸਾਧ ਕ੍ਰਿਪਾ ਤੇ ਸੂਕਾ ਹਰਿਆ ॥ ਸੁਮਤਿ ਪਾਏ ਨਾਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਹੋਏ ਮੇਲਾ ਜੀਉ ॥੩॥

Janam janam kā vicẖẖuṛi▫ā mili▫ā.   Sāḏẖ kirpā ṯe sūkā hari▫ā.   Sumaṯ pā▫e nām ḏẖi▫ā▫e gurmukẖ ho▫e melā jī▫o. ||3||

This is how the Almighty (vichhurriaa) separated (janam janam) for numerous births is (miliaa) found. The mind which had (sooka) withered by falling prey to vices (hariaa = made green) is rejuvenated by Naam (tey) with (kripa = kindness) kind guidance of (saadh) the guru.

It (paaey) obtains (sumat-i) good sense (dhiaaey) by paying attention to Naam/Divine commands (gurmukh-i) with the guru’s guidance and (meyla) union with the Almighty is (hoey) attained. 3.

ਜਲ ਤਰੰਗੁ ਜਿਉ ਜਲਹਿ ਸਮਾਇਆ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਮਿਲਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਭ੍ਰਮ ਕਟੇ ਕਿਵਾੜਾ ਬਹੁੜਿ ਨ ਹੋਈਐ ਜਉਲਾ ਜੀਉ ॥੪॥੧੯॥੨੬॥

Jal ṯarang ji▫o jalėh samā▫i▫ā.   Ŧi▫o joṯī sang joṯ milā▫i▫ā.   Kaho Nānak bẖaram kate kivāṛā bahuṛ na ho▫ī▫ai ja▫ulā jī▫o. ||4||19||26||

(Jiau) like (tarang-u) a wave in (jal = water) the sea (samaaiaa = merges) falls back (jalah-i = in water) in the sea; (tiau) similarly (joti = light) the soul (milaaiaa) is merged (sang-i) with (jot-i) the Supreme Spirit, the Almighty.

(Kivaarra) shutters of (bhram) delusion – separating the soul from God – (kattey) are cut/removed – 

God is found and – (hoeeai) there is no (jaula) wandering in cycles of births and deaths, says fifth Nanak. 4. 19. 26.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਤਿਸੁ ਕੁਰਬਾਣੀ ਜਿਨਿ ਤੂੰ ਸੁਣਿਆ ॥ ਤਿਸੁ ਬਲਿਹਾਰੀ ਜਿਨਿ ਰਸਨਾ ਭਣਿਆ ॥ ਵਾਰਿ ਵਾਰਿ ਜਾਈ ਤਿਸੁ ਵਿਟਹੁ ਜੋ ਮਨਿ ਤਨਿ ਤੁਧੁ ਆਰਾਧੇ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Ŧis kurbāṇī jin ṯūʼn suṇi▫ā.   Ŧis balihārī jin rasnā bẖaṇi▫ā.   vār vār jā▫ī ṯis vitahu jo man ṯan ṯuḏẖ ārāḏẖe jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. I (kurbaani = am sacrifice) adore (tis-u) that person (jin-i) who (suniaa) listens to/obeys (too’n) You. I (balihaari) adore (tis-u) that person who (bhaniaa = utters, rasna = with tongue) praises and emulates Divine virtues.

I (vaar-i vaar-i jaaee) humbly submit to those who (araadhey) remain conscious of (tudh-u) You (man-i = in mind) in thought and deed. 1.

ਤਿਸੁ ਚਰਣ ਪਖਾਲੀ ਜੋ ਤੇਰੈ ਮਾਰਗਿ ਚਾਲੈ ॥ ਨੈਨ ਨਿਹਾਲੀ ਤਿਸੁ ਪੁਰਖ ਦਇਆਲੈ ॥ ਮਨੁ ਦੇਵਾ ਤਿਸੁ ਅਪੁਨੇ ਸਾਜਨ ਜਿਨਿ ਗੁਰ ਮਿਲਿ ਸੋ ਪ੍ਰਭੁ ਲਾਧੇ ਜੀਉ ॥੨॥

Ŧis cẖaraṇ pakẖālī jo ṯerai mārag cẖālai.   Nain nihālī ṯis purakẖ ḏa▫i▫ālai.   Man ḏevā ṯis apune sājan jin gur mil so parabẖ lāḏẖe jī▫o. ||2||

I shall (pakhaali) wash (charan) feet of (tis-u) that person (jo) who (chaali) walks on (teyrai) Your path/obeys Your commands. I wish to (nihaali) see (tis-u) that (daiaalai) kind (purakh) person who can guide me.

(Tis-u) that person is my (saajan) friend (jin-i) who (mil-i) has met/followed (gur) the guru and (laadho) found (so = that) the One (prabh-u) Almighty within; I shall (deyva) give my (man-u) mind, i.e. lovingly follow, him/her. 2.

ਸੇ ਵਡਭਾਗੀ ਜਿਨਿ ਤੁਮ ਜਾਣੇ ॥ ਸਭ ਕੈ ਮਧੇ ਅਲਿਪਤ ਨਿਰਬਾਣੇ ॥ ਸਾਧ ਕੈ ਸੰਗਿ ਉਨਿ ਭਉਜਲੁ ਤਰਿਆ ਸਗਲ ਦੂਤ ਉਨਿ ਸਾਧੇ ਜੀਉ ॥੩॥

Se vadbẖāgī jin ṯum jāṇe.   Sabẖ kai maḏẖe alipaṯ nirbāṇe.   Sāḏẖ kai sang un bẖa▫ojal ṯari▫ā sagal ḏūṯ un sāḏẖe jī▫o. ||3||

 (Sey) those (jin-i) who (jaaney = know) recognise (tum) You within are (vaddbhaagi) fortunate, O God; (madhey) in the midst (sah kai) of all, they remain (alipt) untouched by vices and are (nirbaaney) free from temptations.

(Un-i) they (saadhey) have controled (sagal) all (doot) vices; (un-i) they (tariaa = swim) get across (bhaujal-u) the world ocean of vices (sang-i) with company/guidance (kai) of (saadh) guru. 3.

ਤਿਨ ਕੀ ਸਰਣਿ ਪਰਿਆ ਮਨੁ ਮੇਰਾ ॥ ਮਾਣੁ ਤਾਣੁ ਤਜਿ ਮੋਹੁ ਅੰਧੇਰਾ ॥ ਨਾਮੁ ਦਾਨੁ ਦੀਜੈ ਨਾਨਕ ਕਉ ਤਿਸੁ ਪ੍ਰਭ ਅਗਮ ਅਗਾਧੇ ਜੀਉ ॥੪॥੨੦॥੨੭॥

Ŧin kī saraṇ pari▫ā man merā.   Māṇ ṯāṇ ṯaj moh anḏẖerā.   Nām ḏān ḏījai Nānak ka▫o ṯis parabẖ agam agāḏẖe jī▫o. ||4||20||27||

(Taj-i) giving up (maan-u) pride and (taan-u = strength) status and (andheyra = darkness) blinding (moh) attachment to the world-play, (meyra) my (man-u) mind, i.e. I, (pariaa = fallen) have placed itself in (tin ki) their (saran-i = sanctuary) care/guidance.

And supplicates to (deejai) give (daan-u = alms) awareness of Naam/commands (kau) to fifth Nanak – the seeker – so as to find (tis-u = that) the One (agaadhey) unfathomable (prabh) Almighty who is otherwise (agam) beyond reach/comprehension. 4. 20. 27.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਤੂੰ ਪੇਡੁ ਸਾਖ ਤੇਰੀ ਫੂਲੀ ॥ ਤੂੰ ਸੂਖਮੁ ਹੋਆ ਅਸਥੂਲੀ ॥ ਤੂੰ ਜਲਨਿਧਿ ਤੂੰ ਫੇਨੁ ਬੁਦਬੁਦਾ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਭਾਲੀਐ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Ŧūʼn ped sākẖ ṯerī fūlī.   Ŧūʼn sūkẖam ho▫ā asthūlī.   Ŧūʼn jalniḏẖ ṯūʼn fen buḏbuḏā ṯuḏẖ bin avar na bẖālī▫ai jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh O Creator, (too’n) You (peydd-u) are the tree and the creation is (phooli) spread of (saakh) the branches coming, i.e. all creation has come from You; (too’n) You (hoaa) have become (asthooli) gross/manifest from (sookham-u) subtle/un-manifest.

(too’n) You are (jalnidh-i) the ocean, You are (pheyn-u) the foam and (budbuda) the bubbles, i.e. all creation is from You; we should not (Bhaaleeai) search (avar-u) anyone else (bin-u) except (tudh-u) Youas the Creator. 1.

Note: The next verse takes the example of a rosary to show how everything in nature is controlled by the Creator; in fact the Creator doing every thing. The way the beads are controlled by the string every thing in nature functions according to the laws of nature made by the Creator.

ਤੂੰ ਸੂਤੁ ਮਣੀਏ ਭੀ ਤੂੰਹੈ ॥ ਤੂੰ ਗੰਠੀ ਮੇਰੁ ਸਿਰਿ ਤੂੰਹੈ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸੋਈ ਅਵਰੁ ਨ ਕੋਇ ਦਿਖਾਲੀਐ ਜੀਉ ॥੨॥

Ŧūʼn sūṯ maṇī▫e bẖī ṯūʼnhai.   Ŧūʼn ganṯẖī mer sir ṯūʼnhai.   Āḏ maḏẖ anṯ parabẖ so▫ī avar na ko▫e ḏikẖālī▫ai jī▫o. ||2||

Taking analogy of a rosary, (too’n) You are (soot-u) the thread and (too’nhai) You are also (maneeay) the beads; You are (gantthee) the knot and (too’nhai) You are also (meyr-u) the main bead (sir-i = on head) on top of the rosary, i.e. You are the Master as well as the creatures.

(Soee = only that) the One (prabh-u) almighty is present (aad-i) from the beginning (madh-i = in middle) through life till (ant-i) the end; (na koey) none (avar-u) else (dikhaaleeai) is seen/seems so. 2.

ਤੂੰ ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਸੁਖਦਾਤਾ ॥ ਤੂੰ ਨਿਰਬਾਣੁ ਰਸੀਆ ਰੰਗਿ ਰਾਤਾ ॥ ਅਪਣੇ ਕਰਤਬ ਆਪੇ ਜਾਣਹਿ ਆਪੇ ਤੁਧੁ ਸਮਾਲੀਐ ਜੀਉ ॥੩॥

Ŧūʼn nirguṇ sarguṇ sukẖ▫ḏāṯa.   Ŧūʼn nirbāṇ rasī▫ā rang rāṯā.   Apṇe karṯab āpe jāṇėh āpe ṯuḏẖ samālī▫ai jī▫o. ||3||

O Almighty, (too’n) You (nirgun-u = without attributes) formless and also (sargun-u) have form as the  creation; You (sukhdaataa) are source of comfort. You are (nirbaan-u) free from temptations but also (raseeaa) enjoyer (raata) imbued (rang-i) play of the world.

You (aapey = self) alone (jaanah-i) know (apney = own) Your (kartab) plays; (tudh-u) You (samaaleeai) take care of everything. 3.

ਤੂੰ ਠਾਕੁਰੁ ਸੇਵਕੁ ਫੁਨਿ ਆਪੇ ॥ ਤੂੰ ਗੁਪਤੁ ਪਰਗਟੁ ਪ੍ਰਭ ਆਪੇ ॥ ਨਾਨਕ ਦਾਸੁ ਸਦਾ ਗੁਣ ਗਾਵੈ ਇਕ ਭੋਰੀ ਨਦਰਿ ਨਿਹਾਲੀਐ  ਜੀਉ ॥੪॥੨੧॥੨੮॥

Ŧūʼn ṯẖākur sevak fun āpe.   Ŧūʼn gupaṯ pargat parabẖ āpe.   Nānak ḏās saḏā guṇ gāvai ik bẖorī naḏar nihālī▫ai jī▫o. ||4||21||28||

(Too’n) You are (tthakur-u) the Master and (phun-i) also (aapey) Yourself (seyvak-u) the servant, i.e. You made the Divine laws and being in the creatures, also obey them. You are (gupat-u = hidden within in subtle form and Yourself (pargatt-u) manifest in creation.

Fifth Nanak, (daas-u = servant) the seeker, (sadaa) ever (gaavai) praised (gun) virtues of the Almighty and supplicates to (nihaaleaai = see/cast eye) bestow (bhori) a bit of (nadar-i) grace, to live by Divine commands amd attain union with You, o Almighty. 4. 21. 28.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਸਫਲ ਸੁ ਬਾਣੀ ਜਿਤੁ ਨਾਮੁ ਵਖਾਣੀ ॥ ਗੁਰ ਪਰਸਾਦਿ ਕਿਨੈ ਵਿਰਲੈ ਜਾਣੀ ॥ ਧੰਨੁ ਸੁ ਵੇਲਾ ਜਿਤੁ ਹਰਿ ਗਾਵਤ ਸੁਨਣਾ ਆਏ ਤੇ ਪਰਵਾਨਾ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Safal so baṇī jiṯ nām vakẖāṇī.   Gur parsāḏ kinai virlai jāṇī.   Ḏẖan so velā jiṯ har gāvaṯ sunṇā ā▫e ṯe parvānā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. (S-u) that speech is (saphal) is fruitful by (jit-u) which Naam/Divine commands (vakhaani = said) are conveyed; (kinai) some (virlai) rare person (hurparsaad-i) who follows the guru (jaani) knows, i.e. has awareness of Naam.

That (veyla) time during (jit-u) which one (sunanaa) listens or (gaavat = sings) praises/acknowledges (har-i) the Almighty is (dha’nn-u) blessed; those who do (tey) they are (parvaanaa = approved) correctly perform their role in life. 1.

ਸੇ ਨੇਤ੍ਰ ਪਰਵਾਣੁ ਜਿਨੀ ਦਰਸਨੁ ਪੇਖਾ ॥ ਸੇ ਕਰ ਭਲੇ ਜਿਨੀ ਹਰਿ ਜਸੁ ਲੇਖਾ ॥ ਸੇ ਚਰਣ ਸੁਹਾਵੇ ਜੋ ਹਰਿ ਮਾਰਗਿ ਚਲੇ ਹਉ ਬਲਿ ਤਿਨ ਸੰਗਿ ਪਛਾਣਾ ਜੀਉ ॥੨॥

Se neṯar parvāṇ jinī ḏarsan pekẖā.   Se kar bẖale jinī har jas lekẖā.   Se cẖaraṇ suhāve jo har mārag cẖale ha▫o bal ṯin sang pacẖẖāṇā jī▫o. ||2||

(Sey) those (neytr) eyes (jinni) which (peykha) see (darsan) vision of the Almighty, (parvaan-u = approved) perform their role; those (kar) hands are (bhaley) good (jinni) which (leykha0 write (jas-u) glory of the Almighty.

(Sey) those (charan) feet which (chaley) walk (maarag-i) on the path told (har-i) by the Almighty are (suhaavey = pleasant) act correctly; (hau) I (bal-I = sacrifice0 adore the persons who so use their organs; one (pachhaana) recognises the Almighty within and without in (tin) their company. 2.

ਸੁਣਿ ਸਾਜਨ ਮੇਰੇ ਮੀਤ ਪਿਆਰੇ ॥ ਸਾਧਸੰਗਿ ਖਿਨ ਮਾਹਿ ਉਧਾਰੇ ॥ ਕਿਲਵਿਖ ਕਾਟਿ ਹੋਆ ਮਨੁ ਨਿਰਮਲੁ ਮਿਟਿ ਗਏ ਆਵਣ ਜਾਣਾ ਜੀਉ ॥੩॥

Suṇ sājan mere mīṯ pi▫āre.   Sāḏẖsang kẖin māhi uḏẖāre.   Kilvikẖ kāt ho▫ā man nirmal mit ga▫e āvaṇ jāṇā jī▫o. ||3||

O (meyrey) my (piaarey) dear (saajan meet) friends; (saadsang-i) company/teachings of the guru (udhaarey) lifts one above vices (maah-i) in (khin) a moment.

(Kilvikh) transgressions (kaat-i = cut) end, (man-u) the mind (hoaa) is (nirmal) cleansed – the Almighty is found within and (aavan = coming, jaana = going) cycles of births and deaths (mitt-i gaey = erased) are obviated.

ਦੁਇ ਕਰ ਜੋੜਿ ਇਕੁ ਬਿਨਉ ਕਰੀਜੈ ॥ ਕਰਿ ਕਿਰਪਾ ਡੁਬਦਾ ਪਥਰੁ ਲੀਜੈ ॥ ਨਾਨਕ ਕਉ ਪ੍ਰਭ ਭਏ ਕ੍ਰਿਪਾਲਾ ਪ੍ਰਭ ਨਾਨਕ ਮਨਿ ਭਾਣਾ ਜੀਉ ॥੪॥੨੨

॥੨੯॥

Ḏu▫e kar joṛ ik bin▫o karījai.   Kar kirpā dubḏā pathar lījai.   Nānak ka▫o parabẖ bẖa▫e kirpālā parabẖ Nānak man bẖāṇā jī▫o. ||4||22||29||

With (duey) with both (kar) hands (jorr-i) folded I made (ik-u = one) this (binau) supplication; please (leejai = take) hold (ddubda) the sikinging (pathar-u) stone, i.e. save me from falling prey to vices.

(Prabh) the Almighty (bhaey) was (kripaalaa) kind (kau) to fifth Nanak, the seeker, to free from vices and (prabh) the Almighty (bhaanaa) became lovable to (man-i) to mind of fifth Nanak, i.e. found the Almighty within. 4. 22. 9.

weighed down by the vices I am drowning in the world ocean, please save me by Your grace.

When God is kind to generate love for Divine in my mind, and I comply, I become acceptable to God. 4. 22. 29.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਹਰਿ ਹਰਿ ਤੇਰੀ ॥ ਸੁਣਿ ਸੁਣਿ ਹੋਵੈ ਪਰਮ ਗਤਿ ਮੇਰੀ ॥ ਜਲਨਿ ਬੁਝੀ ਸੀਤਲੁ ਹੋਇ ਮਨੂਆ ਸਤਿਗੁਰ ਕਾ ਦਰਸਨੁ ਪਾਏ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Amriṯ baṇī har har ṯerī.   Suṇ suṇ hovai param gaṯ merī.   Jalan bujẖī sīṯal ho▫e manū▫ā saṯgur kā ḏarsan pā▫e jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. O Almighty, (teyri) Your (har-i = dispels vices) purifying and (har-I = makes green) rejuvenating (baani = words) commands are (a’mmrit) life-giving, i.e. their obedience saves one from vices. (Sun-i sun-i) listening to them (hovai) makes my (gat-i) state (param) exalted, i.e. I can overcome temptations.

This happens on (paaey) getting (darsan-u = sight) company/guidance of (satiguru) the true guru, my (jalan = burn) fire of craving and jealousy (bujhi) is extinguished and (manooaa) the mind (hoey) is (seetal = cool) soothed. 1.

ਸੂਖੁ ਭਇਆ ਦੁਖੁ ਦੂਰਿ ਪਰਾਨਾ ॥ ਸੰਤ ਰਸਨ ਹਰਿ ਨਾਮੁ ਵਖਾਨਾ ॥ ਜਲ ਥਲ ਨੀਰਿ ਭਰੇ ਸਰ ਸੁਭਰ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਏ ਜੀਉ ॥੨॥

Sūkẖ bẖa▫i▫ā ḏukẖ ḏūr parānā.   Sanṯ rasan har nām vakẖānā.   Jal thal nīr bẖare sar subẖar birthā ko▫e na jā▫e jī▫o. ||2||

(Sookh) peace – presence of God – (bhaiaa) is experienced, and (dukh-u) the pain of separation/restless-ness (praanaa) goes (door-i) away; by listening to (naam-u) Naam/Divine commands (vakhaana = said by, rasan = tongue) imparted by (sant) the guru.

Like rain (neer-i) water (subhar) fully (bharey) fills up (jal = water) pools and irrigates (thal) land; there is no (jaaey) place (birtha) without Naam being present/applicable. 2.

ਦਇਆ ਧਾਰੀ ਤਿਨਿ ਸਿਰਜਨਹਾਰੇ ॥ ਜੀਅ ਜੰਤ ਸਗਲੇ ਪ੍ਰਤਿਪਾਰੇ ॥ ਮਿਹਰਵਾਨ ਕਿਰਪਾਲ ਦਇਆਲਾ ਸਗਲੇ ਤ੍ਰਿਪਤਿ ਅਘਾਏ ਜੀਉ ॥੩॥

Ḏa▫i▫ā ḏẖārī ṯin sirjanhāre.   Jī▫a janṯ sagle parṯipāre.   Miharvān kirpāl ḏa▫i▫ālā sagle ṯaripaṯ agẖā▫e jī▫o. ||3||

When (tin-I = that) the One (sirjanhaarey) Creator (dhaari) bestows (daiaa = compassion) grace; rains enable good crops and (sagely) all (jeea jant) creatures are (pritipaarey) fed.

The Almighty is (mihrvaan) kind, (kirpaal) merciful and (daiaala0 compassionate; (sagely) everyone (tripat-i) well fed and (aghaaey) satisfied. 3.

ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣੁ ਕੀਤੋਨੁ ਹਰਿਆ ॥ ਕਰਣਹਾਰਿ ਖਿਨ ਭੀਤਰਿ ਕਰਿਆ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਤਿਸੈ ਅਰਾਧੇ ਮਨ ਕੀ ਆਸ ਪੁਜਾਏ ਜੀਉ ॥੪॥੨੩॥੩੦॥

vaṇ ṯariṇ ṯaribẖavaṇ kīṯon hari▫ā.   Karanhār kẖin bẖīṯar kari▫ā.   Gurmukẖ Nānak ṯisai arāḏẖe man kī ās pujā▫e jī▫o. ||4||23||30||

Like rain (keeton-i) makes every (van-u) tree (trin-u) blade of grass (hariaa) green; similarly (karanhaar-i) the Creator (kariaa) makes everyone happy (bheetar-i) in (khin) a moment, i.e. one is freed of vices on receiving awareness of Naam.

Fifth Nanak, the seeker, (araadhey) invokes (tisai = that one) the Almighty who (pujaaey) fulfils (aas) wishes (ki) of (man) the mind. 4. 23. 30.

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥ ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5. Ŧūʼn merā piṯā ṯūʼnhai merā māṯā.   Ŧūʼn merā banḏẖap ṯūʼn merā bẖarāṯā.   Ŧūʼn merā rākẖā sabẖnī thā▫ī ṯā bẖa▫o kehā kāṛā jī▫o. ||1||

Composition of the fifth Guru in Raga Maajh. O God, (too’n) You are (meyra) my father and (maata) ; You are my (bandhapu) relative and (bhraata) brother, i.e. I see you with me to help.

You are (meyra) my (raakha) protector at (sabhni) all (thaaee) places – wherever Iam.; (ta) that is why I have (keyha = what?) no (bhau) fear or (kaarraa) anxiety. 1.    

ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥ ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਮੇਰਾ ਮਾਣਾ ॥ ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ਸਭੁ ਤੇਰਾ ਖੇਲੁ ਅਖਾੜਾ ਜੀਉ ॥੨॥

Ŧumrī kirpā ṯe ṯuḏẖ pacẖẖāṇā.   Ŧūʼn merī ot ṯūʼnhai merā māṇā.   Ŧujẖ bin ḏūjā avar na ko▫ī sabẖ ṯerā kẖel akẖāṛā jī▫o. ||2||

I can (pachhaana) recognise You with me (tey) with (tumri) Your (kripa) kindness – to reveal to me; (too’n) You are (meyri) my (ott) protection and (too’nhai) You, i.e. my faith in You, is cause of my are my (maana = pride) confidence.

There is no (dooja = second) one (avar-u) else as the Master (bin-u) except (tujh) You; all creation is (akhaaraa) the arena of (teyra) Your (kheyl-u) play. 2.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ॥ ਜਿਤੁ ਜਿਤੁ ਭਾਣਾ ਤਿਤੁ ਤਿਤੁ ਲਾਏ ॥ ਸਭ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਹੋਵੈ ਨਾਹੀ ਕਿਛੁ ਅਸਾੜਾ ਜੀਉ ॥੩॥

Jī▫a janṯ sabẖ ṯuḏẖ upā▫e.   Jiṯ jiṯ bẖāṇā ṯiṯ ṯiṯ lā▫e.   Sabẖ kicẖẖ kīṯā ṯerā hovai nāhī kicẖẖ asāṛā jī▫o. ||3||

(Tudh-u) You (upaaey) ceated (sabh-i) all (jeea jant) cretures; and (laaey) put them on (tit-u tit-u) those roles (jit-u jit-u) as (bhaana = will) You decided.

(Sabh kichh-u) everything (keta) done is (teyra = your) by You; (naahi kichh-u) nothing is done (asaarra = our) by us creatures, i.e. we perform roles allotted by You.

ਨਾਮੁ ਧਿਆਇ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥ ਹਰਿ ਗੁਣ ਗਾਇ ਮੇਰਾ ਮਨੁ ਸੀਤਲਾਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਵਜੀ ਵਾਧਾਈ ਨਾਨਕ ਜਿਤਾ ਬਿਖਾੜਾ ਜੀਉ ॥੪॥੨੪॥੩੧॥

Nām ḏẖi▫ā▫e mahā sukẖ pā▫i▫ā.   Har guṇ gā▫e merā man sīṯlā▫i▫ā.   Gur pūrai vajī vāḏẖā▫ī Nānak jiṯā bikẖāṛā jī▫o. ||4||24||31||

I (paaiaa) experience (mahaa) great (dhiaaey) by paying attention to (naam-u) Naam/Divine commands; (meyra) my (man-u) mind (seetlaaiaa = cooled) gets peace (gaaey = singing) by praising (har-i) Divine (gun) virtues.

This (vaadhaaee = praise) achievement is because of (poorai) the perfect guru, with whose guidance I (jitaa) won (bikhaarra) battle with vices, says fifth Nanak. 4. 24. 31.