SGGS pp 1221-1223, Saarag M: 5, Shabads 86-96.

 

ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਸਾਚੇ ਸਤਿਗੁਰੂ ਦਾਤਾਰਾ ॥ ਦਰਸਨੁ ਦੇਖਿ ਸਗਲ ਦੁਖ ਨਾਸਹਿ ਚਰਨ ਕਮਲ ਬਲਿਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Sācẖe saṯgurū ḏāṯārā.  Ḏarsan ḏekẖ sagal ḏukẖ nāsėh cẖaran kamal balihārā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. The Almighty, (saachey) the Eternal (satiguru) true guru, is (daataarey = giver) benevolent. (Sagal) all (dukh) distress (naasah-i = runs) is obviated/removed (deykh-i) seeing IT’s (darsan-u) sight, i.e. with awareness of Divine virtues and commands and their practice; I (balihaara = am sacrifice) adore being at IT’s (kamal) lotus (charan) feet, i.e. being in care and obedience of the Almighty.

(Rahaau) dwell on this and contemplate. 

 

ਸਤਿ ਪਰਮੇਸਰੁ ਸਤਿ ਸਾਧ ਜਨ ਨਿਹਚਲੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਭਗਤਿ ਭਾਵਨੀ ਪਾਰਬ੍ਰਹਮ ਕੀ ਅਬਿਨਾਸੀ ਗੁਣ ਗਾਉ ॥੧॥

Saṯ parmesar saṯ sāḏẖ jan nihcẖal har kā nā▫o. Bẖagaṯ bẖāvnī pārbarahm kī abẖināsī guṇ gā▫o. ||1||

 

(Parmeysar-u) the Supreme Master is (sat-i) Eternal and (saadh = seekers, jan = people) the devotees are (sat-i = true) steadfast in devotion/obedience of (nihchal-u = unshakable) the eternal (naau) Naam or virtues and commands of (har-i) the Almighty.

O human being, (gaau = sing) praise and emulate (gun) virtues of (abinaasi = imperishable) the Eternal with (bhaavni) loving (bhagt-i) devotion. 1.

 

ਅਗਮੁ ਅਗੋਚਰੁ ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਸਗਲ ਘਟਾ ਆਧਾਰੁ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਹੁ ਤਾ ਕਉ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੨॥੬੩॥੮੬॥

Agam agocẖar miṯ nahī pā▫ī▫ai sagal gẖatā āḏẖār. Nānak vāhu vāhu kaho ṯā ka▫o jā kā anṯ na pār. ||2||63||86||

 

The Almighty is (aadhaar-u) the mainstay of (sagal) all (ghattaa = bodies) creatures but is (agam-u) beyond reach/comprehension and (agochar-u) not perceived by the senses; the extent of IT’s (mit-i = measure) domain and powers cannot (paaeeai) be known.

(Kahu) call (ta kau) that Master (vaahu vaahu) wondrous, i.e. sing glories of virtues and powers of the Master (ka = of, ja = who) who has no (ant-u) limit or (paar-u = far end) boundary, says fifth Nanak. 2. 63. 86.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕੇ ਚਰਨ ਬਸੇ ਮਨ ਮੇਰੈ ॥ ਪੂਰਿ ਰਹਿਓ ਠਾਕੁਰੁ ਸਭ ਥਾਈ ਨਿਕਟਿ ਬਸੈ ਸਭ ਨੇਰੈ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Gur ke cẖaran base man merai.  Pūr rahi▫o ṯẖākur sabẖ thā▫ī nikat basai sabẖ nerai. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. Ever since (charan) feet (key) of (gur) the guru (basey) have abided in (meyrai) my (man) mind, i.e. since I placed myself under guidance of the guru; I see (tthaakur-u) the Master (poor rahio) pervading at (sabh) all (thaai) places; (nikatt-i = near) in and (neyrai) near with (sabh) all. 1.

(Rahaau) dwell on this and contemplate. 

 

ਬੰਧਨ ਤੋਰਿ ਰਾਮ ਲਿਵ ਲਾਈ ਸੰਤਸੰਗਿ ਬਨਿ ਆਈ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਭਇਓ ਪੁਨੀਤਾ ਇਛਾ ਸਗਲ ਪੁਜਾਈ ॥੧॥

Banḏẖan ṯor rām liv lā▫ī saṯsang ban ā▫ī.  Janam paḏārath bẖa▫i▫o punīṯā icẖẖā sagal pujā▫ī. ||1||

 

With the guru’s guidance, I (tor-i) broke (bandhan) bonds, i.e. attachments to the world-play of relatives, wealth, pleasures an so on – which cause transgressions – and (laai) fixed (liv) attention on obedience of (raam) the Almighty; this happened when I (ban-i aaee = get along, became agreeable) started liking being in (santsang-i) holy company/congregation – where virtues and commands of the Almighty are recounted and learnt to practice.

(Padaarath-u = substance) the valuable (janam-u = birth) human life (bhaio) has become (puneeta = purified) free of vices and (sagal) all (ichhaa) wishes have ben (pujaai) fulfilled by finding the Almighty within. 1.

 

ਜਾ ਕਉ ਕ੍ਰਿਪਾ ਕਰਹੁ ਪ੍ਰਭ ਮੇਰੇ ਸੋ ਹਰਿ ਕਾ ਜਸੁ ਗਾਵੈ ॥ ਆਠ ਪਹਰ ਗੋਬਿੰਦ ਗੁਨ ਗਾਵੈ ਜਨੁ ਨਾਨਕੁ ਸਦ ਬਲਿ ਜਾਵੈ ॥੨॥੬੪॥੮੭॥

Jā ka▫o kirpā karahu parabẖ mere so har kā jas gāvai. Āṯẖ pahar gobinḏ gun gāvai jan Nānak saḏ bal jāvai. ||2||64||87||

 

O (prabh) Almighty Master (meyrey = my) of all, (so) that person (kau) to (ja) whom You (karahu) bestow (kripa) kindness, i.e. whom You motivate from within, (gaavai = sings) praises and emulates (jas-u = glory) virtues of the Almighty.

S/he (gaavai = sings) praises and emulates (gun) virtues of (gobind) Master of the world (aatth = eight x pahar = three hours = twenty four hours) round the clock in all activities; (jan-u) humble fifth Nanak (sad) ever (bal-i jaavai = is sacrifice) adores that devotee. 2. 64. 87.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਜੀਵਨੁ ਤਉ ਗਨੀਐ ਹਰਿ ਪੇਖਾ ॥ ਕਰਹੁ ਕ੍ਰਿਪਾ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨ ਫੋਰਿ ਭਰਮ ਕੀ ਰੇਖਾ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Jīvan ṯa▫o ganī▫ai har pekẖā.  Karahu kirpā parīṯam manmohan for bẖaram kī rekẖā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Jeevan-u) a life (ganeeai) is counted as successful only (tau) then if (har-i) God is found in it.

O (preetam) beloved (manmohan) fascinating/Omnipotent Master, please (karahu kripa) be kind to (phor-i) break (reykha) line of (bharam) delusion, i.e. enable me to come out of distractions that keep me away from You. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕਹਤ ਸੁਨਤ ਕਿਛੁ ਸਾਂਤਿ ਨ ਉਪਜਤ ਬਿਨੁ ਬਿਸਾਸ ਕਿਆ ਸੇਖਾਂ ॥ ਪ੍ਰਭੂ ਤਿਆਗਿ ਆਨ ਜੋ ਚਾਹਤ ਤਾ ਕੈ ਮੁਖਿ ਲਾਗੈ ਕਾਲੇਖਾ ॥੧॥

Kahaṯ sunaṯ kicẖẖ sāʼnṯ na upjaṯ bin bisās ki▫ā sekẖāʼn. Parabẖū ṯi▫āg ān jo cẖāhaṯ ṯā kai mukẖ lāgai kālekẖā. ||1||

 

Not (kichh-u = some) a bit of (saant-i) peace/satisfaction of mind (upjat = comes about) is achieved simply by (kahat = talking) claiming or (sunat) listening to being called good; there is (kiaa = what?) no (seykhaa-n) status – state of finding God – without (bisaas) belief/devotion/obedience.

One who (tiaag-i) forsakes (prabhoo) the Almighty and (chaahat = wants) longs for (aan) other things; (kaaleykha) black soot (laagai) is applied to (mukh-i) the face (kai) of (ta) that person, i.e. one who forgets God and pursues material things or engages in rituals or worship of gods/goddesses faces ignominy – by being rejected for union with God. 1.

 

ਜਾ ਕੈ ਰਾਸਿ ਸਰਬ ਸੁਖ ਸੁਆਮੀ ਆਨ ਨ ਮਾਨਤ ਭੇਖਾ ॥ ਨਾਨਕ ਦਰਸ ਮਗਨ ਮਨੁ ਮੋਹਿਓ ਪੂਰਨ ਅਰਥ ਬਿਸੇਖਾ ॥੨॥੬੫॥੮੮॥

Jā kai rās sarab sukẖ su▫āmī ān na mānaṯ bẖekẖā. Nānak ḏaras magan man mohi▫o pūran arath bisekẖā. ||2||65||88||

 

One in (ja kai) whose possession is (raas-i) the wealth of God, i.e. one who acts by Divine virtues and commands, of (suaami) the Master/provider of (sarab) all (sukh) comforts, i.e. who fulfils aspirations, s/he does not (maanat) believe in any (bheykha) garb i.e. pretentions.

His/her (man-u) mind (mohio = charmed) yearns, and (magan) remains engrossed, to obtain (darsan) vision of God; his/her (arth) purposes are (biseykha) especially (pooran) accomplished, says fifth Nanak. 2. 65. 88.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥  ਸਿਮਰਨ ਰਾਮ ਕੋ ਇਕੁ ਨਾਮ ॥ ਕਲਮਲ ਦਗਧ ਹੋਹਿ ਖਿਨ ਅੰਤਰਿ ਕੋਟਿ ਦਾਨ ਇਸਨਾਨ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Simran rām ko ik nām.  Kalmal ḏagaḏẖ hohi kẖin anṯar kot ḏān isnān. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. The (ik-u) one thing (simran) to remember is to live by Naam or virtues and commands of (raam) the Almighty.

(Kalmal) transgressions (hoh-i) are (dagadh) burnt, i.e. are given up, (antar-i) in (khin) a moment; practice of Naam does that for which people make (kott-i) crores of (daan) charities and take (isnaan) baths at pilgrimages. 1.

(Rahaau) dwell on this and contemplate. 

 

ਆਨ ਜੰਜਾਰ ਬ੍ਰਿਥਾ ਸ੍ਰਮੁ ਘਾਲਤ ਬਿਨੁ ਹਰਿ ਫੋਕਟ ਗਿਆਨ ॥ ਜਨਮ ਮਰਨ ਸੰਕਟ ਤੇ ਛੂਟੈ ਜਗਦੀਸ ਭਜਨ ਸੁਖ ਧਿਆਨ ॥੧॥

Ān janjār baritha saram gẖālaṯ bin har fokat gi▫ān. Janam maran sankat ṯe cẖẖūtai jagḏīs bẖajan sukẖ ḏẖi▫ān. ||1||

 

(Aan) other (janjaar/janjaal) entanglements – like rituals – are (ghaalat) doing (britha) useless (sram-u) toil; everything else (bin-u) except awareness of Naam of (har-i) the Almighty is (phokatt) hollow (giaan) knowledge – and causes straying.

One who fixes (dhiaan) attention on (bhajan) praising and emulating virtues of (jagdees = master of the world) God, the source of (sukh) comfort/peace; s/he (chhoottai) is freed (tey) from (sankatt) distress of cycles of (janam) births and (maran) deaths – and unites with the Creator. 1.

 

ਤੇਰੀ ਸਰਨਿ ਪੂਰਨ ਸੁਖ ਸਾਗਰ ਕਰਿ ਕਿਰਪਾ ਦੇਵਹੁ ਦਾਨ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਨਕ ਪ੍ਰਭ ਜੀਵੈ ਬਿਨਸਿ ਜਾਇ ਅਭਿਮਾਨ ॥੨॥੬੬॥੮੯॥

Ŧerī saran pūran sukẖ sāgar kar kirpā ḏevhu ḏān. Simar simar Nānak parabẖ jīvai binas jā▫e abẖimān. ||2||66||89||

 

O Almighty, (saagar) the ocean (pooran) full of (sukh) comforts/peace, (kar-i kirpa) kindly (deyvhu) give this (daan) charity, i.e. the benediction: That fifth Nanak’s (abhimaan) pride (binas-i jaaey) is destroyed and he (jeevai) lives – without falling prey to vices – (simar-i simar-i) by ever remembering/keeping in mind, You (prabh) the Almighty. 2. 66. 89.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਧੂਰਤੁ ਸੋਈ ਜਿ ਧੁਰ ਕਉ ਲਾਗੈ ॥ ਸੋਈ ਧੁਰੰਧਰੁ ਸੋਈ ਬਸੁੰਧਰੁ ਹਰਿ ਏਕ ਪ੍ਰੇਮ ਰਸ ਪਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ḏẖūraṯ so▫ī jė ḏẖur ka▫o lāgai.  So▫ī ḏẖuranḏẖar so▫ī basunḏẖar har ek parem ras pāgai. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Soee) only that person is (dhoorat-u = dhur = source + rat = imbued) imbued with love, i.e. is devoted to God (ji) who (laagai = attaches) yearns for his/her (dhur) source – the Almighty.

(Soi) only that person is (dhudrandhar-u = carries/rubs ash on body) really unattached with the world, and that person (basundhar-u = support of the earth) can save others who (paagai = obtains) drinks (ras) the elixir of (preym) love/obedience of the Almighty (eyk) alone. 1.

(Rahaau) dwell on this and contemplate. 

 

ਬਲਬੰਚ ਕਰੈ ਨ ਜਾਨੈ ਲਾਭੈ ਸੋ ਧੂਰਤੁ ਨਹੀ ਮੂੜ੍ਹ੍ਹਾ ॥ ਸੁਆਰਥੁ ਤਿਆਗਿ ਅਸਾਰਥਿ ਰਚਿਓ ਨਹ ਸਿਮਰੈ ਪ੍ਰਭੁ ਰੂੜਾ ॥੧॥

Balbancẖ karai na jānai lābẖai so ḏẖūraṯ nahī mūṛĥā. Su▫ārath ṯi▫āg asārath racẖi▫o nah simrai parabẖ rūṛā. ||1||

 

One who (karai) practices (balbanch) deceit, i.e. rubs ash on the body to show he is an ascetic, does not (jaanai) know (laabhai) what is beneficial; he is not (dhoorat-u) a renouncer but (moorrha) foolish.

He (tiaag-i) forsakes (suaarath-u) what is beneficial and (rachio) remains engrossed (asaarath-i) in what is harmful; he does not (simrai = remember) keep in mind (roorra = beautiful) the useful instructions of (prabh-u) the Master. 1.

 

ਸੋਈ ਚਤੁਰੁ ਸਿਆਣਾ ਪੰਡਿਤੁ ਸੋ ਸੂਰਾ ਸੋ ਦਾਨਾਂ ॥ ਸਾਧਸੰਗਿ ਜਿਨਿ ਹਰਿ ਹਰਿ ਜਪਿਓ ਨਾਨਕ ਸੋ ਪਰਵਾਨਾ ॥੨॥੬੭॥੯੦॥
So▫ī cẖaṯur si▫āṇā pandiṯ so sūrā so ḏānāʼn. Sāḏẖsang jin har har japi▫o Nānak so parvānā. ||2||67||90||

 

(Soi) that person is (chatur-u) clever, (siaana) wise and (pandit-u) scholar of scriptures; (so) that person is (soora) warrior – combats evil – and (daanaa-n) is well informed; (jin-i) who (japio) remembers and practices (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands; (so) such a person (parvaana) is accepted by the world as genuine and by God for union, says fifth Nanak. 2. 67. 90.

 

Page 1222

 

ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਸੰਤ ਜਨਾ ਕੀ ਜੀਵਨਿ ॥ ਬਿਖੈ ਰਸ ਭੋਗ ਅੰਮ੍ਰਿਤ ਸੁਖ ਸਾਗਰ ਰਾਮ ਨਾਮ ਰਸੁ ਪੀਵਨਿ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har har sanṯ janā kī jīvan.  Bikẖai ras bẖog amriṯ sukẖ sāgar rām nām ras pīvan. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. Practice of (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands is (jeevan-i = life) the way of living of (sant janaa) the seekers of the Almighty.

Being among (ras) objects of (bikhai = vice) base (bhog) pleasures, they bathe in (saagar) the ocean/pool of (amrit) sweet (sukh) comfort/solace, i.e. keep themselves untouched by vices; they (peevan-i) drink (ras-u) the elixir of, i.e. live by, Naam of (raam) the Almighty,

(Rahaau) dwell on this and contemplate. 

 

ਸੰਚਨਿ ਰਾਮ ਨਾਮ ਧਨੁ ਰਤਨਾ ਮਨ ਤਨ ਭੀਤਰਿ ਸੀਵਨਿ ॥ ਹਰਿ ਰੰਗ ਰਾਂਗ ਭਏ ਮਨ ਲਾਲਾ ਰਾਮ ਨਾਮ ਰਸ ਖੀਵਨਿ ॥੧॥

Sancẖan rām nām ḏẖan raṯnā man ṯan bẖīṯar sīvan. Har rang rāʼng bẖa▫e man lālā rām nām ras kẖīvan. ||1||

 

They (sanchan-i) accumulate (dhan-u) the wealth of (ratna) jewels of Naam, i.e. live more and more by, Naam of the Almighty; they (seevan = stitch) practice it (bheetar-i) in (man = mind) thoughts and (tan = body) deeds.

(Raang) being imbued with (rang) love of (har-i) the Almighty their (man) the minds (bhaey) become (laala) red flower, i.e. blossom with love; they are (kheevan-i) intoxicated with (ras) the elixir of Raam Naam, i.e. are ever absorbed in living by virtues and commands of the Almighty. 1.  

 

ਜਿਉ ਮੀਨਾ ਜਲ ਸਿਉ ਉਰਝਾਨੋ ਰਾਮ ਨਾਮ ਸੰਗਿ ਲੀਵਨਿ ॥ ਨਾਨਕ ਸੰਤ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ਹਰਿ ਬੂੰਦ ਪਾਨ ਸੁਖ ਥੀਵਨਿ ॥੨॥੬੮॥੯੧॥

Ji▫o mīnā jal si▫o urjẖāno rām nām sang līvan. Nānak sanṯ cẖāṯrik kī ni▫ā▫ī har būnḏ pān sukẖ thīvan. ||2||68||91||

 

(Jio) like (meena) the fish (urjhaano = entangled) is attached (sio) with (jal) water, they remain (leevan-i) absorbed (sang-i) with practice of Raam Naam.

(Sant) the seekers are (ki niaai) like (chaatrik) the rain-bird – who yearns for the drop rain to fall in its mouth – they (theevan-i) get (sukh) comfort by (paan) drinking (boond) a drop of (har-i) the Almighty, i.e. they find comfort from practice of Naam, says fifth Nanak. 2. 68. 91.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੇ ਨਾਮਹੀਨ ਬੇਤਾਲ ॥ ਜੇਤਾ ਕਰਨ ਕਰਾਵਨ ਤੇਤਾ ਸਭਿ ਬੰਧਨ ਜੰਜਾਲ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har ke nāmhīn beṯāl.  Jeṯā karan karāvan ṯeṯā sabẖ banḏẖan janjāl. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. Those (naamheen – naam = virtues and commands + heen = bereft) bereft of awareness Naam of (har-i) the Almighty are (beytaal = bey = without, taal = beat) out of tune, i.e. are direction-less – they wander aimlessly. (Jeyta = as much) whatever they (karan) do or (karaavan) get done, (sabh-i) all (teyta = that much) that is because of (bandhan = bondages) caught in numerous (janjaal) entanglements. 1.

(Rahaau) dwell on this and contemplate. 

 

ਬਿਨੁ ਪ੍ਰਭ ਸੇਵ ਕਰਤ ਅਨ ਸੇਵਾ ਬਿਰਥਾ ਕਾਟੈ ਕਾਲ ॥ ਜਬ ਜਮੁ ਆਇ ਸੰਘਾਰੈ ਪ੍ਰਾਨੀ ਤਬ ਤੁਮਰੋ ਕਉਨੁ ਹਵਾਲ ॥੧॥

Bin parabẖ sev karaṯ an sevā birthā kātai kāl. Jab jam ā▫e sangẖārai parānī ṯab ṯumro ka▫un havāl. ||1||

 

One who, (bin-u = without) instead of (seyv = serving) being in obedience to (parabh) the Almighty (karat) does (seyva) service of (an) others, i.e. engages in rituals or worship of gods/goddesses, s/he (kaattai) spends/wastes (kaal = time) life (birtha) in vain.

O (praani) creature, when (jam-u) the agent of Divine justice (aaey) comes and (sanghaarai) hits, i.e. when you have face consequences of your deeds, (tab) then (kaun-u) what will be (tumro) your (havaal/haal) state, i.e. who would save you, since you have forsaken God? 1.

 

ਰਾਖਿ ਲੇਹੁ ਦਾਸ ਅਪੁਨੇ ਕਉ ਸਦਾ ਸਦਾ ਕਿਰਪਾਲ ॥ ਸੁਖ ਨਿਧਾਨ ਨਾਨਕ ਪ੍ਰਭੁ ਮੇਰਾ ਸਾਧਸੰਗਿ ਧਨ ਮਾਲ ॥੨॥੬੯॥੯੨॥

Rākẖ leho ḏās apune ka▫o saḏā saḏā kirpāl. Sukẖ niḏẖān Nānak parabẖ merā sāḏẖsang ḏẖan māl. ||2||69||92||

 

O Almighty, You are (sadaa sadaa) forever (kirpal) kind; please (raakh leyhu) protect (apuney = own) Your (daas = servant) devotee from committing transgressions.

(Prabh) the Almighty Master (meyra = my) of all is (nidhaan) the treasure of (sukh) peace/comforts; this (dhan maal) wealth is obtained through (saadhsang-i) joining holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice, says fifth Nanak. 2. 69. 92.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮਨਿ ਤਨਿ ਰਾਮ ਕੋ ਬਿਉਹਾਰੁ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਗੁਨ ਗਾਵਨ ਗੀਧੇ ਪੋਹਤ ਨਹ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Man ṯan rām ko bi▫uhār.  Parem bẖagaṯ gun gāvan gīḏẖe pohaṯ nah sansār. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Man-i) mind and (tan-i) body of seekers of the Almighty do (biohaar-u) business (ko) of, i.e. the seekers think and conduct themselves, according to commands of (raam) the Almighty.

(Geedhey) engrossed in (preym) loving (bahagt-i) devotion, they (gaavan = sing) praise and emulate (gun) virtues of the Almighty; temptations of (sansaar) the world do not (pohat) influence them. 1.

(Rahaau) dwell on this and contemplate. 

 

ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਇਹੁ ਸਾਧ ਕੋ ਆਚਾਰੁ ॥ ਚਰਨ ਕਮਲ ਅਸਥਿਤਿ ਰਿਦ ਅੰਤਰਿ ਪੂਜਾ ਪ੍ਰਾਨ ਕੋ ਆਧਾਰੁ ॥੧॥

Sarvaṇī kīrṯan simran su▫āmī ih sāḏẖ ko ācẖār. Cẖaran kamal asthiṯ riḏ anṯar pūjā parān ko āḏẖār. ||1||

 

Listening to (keertan-u) praises of (suaami) the Master (sravni) with ears and (simran-u) keeping them in mind – to act on them; (ihu) this is (aachaar-u) the way of life (ko) of (saadh) the seekers.

They (asthit-i) firmly keep (kamal = lotus, charan = feet) commands of the Almighty (antar-i) in (rid/ridaa) the mind – and act by them; this (pooja) worship is (aadhaar-u) the mainstay of (praan) life. 1.

 

ਪ੍ਰਭ ਦੀਨ ਦਇਆਲ ਸੁਨਹੁ ਬੇਨੰਤੀ ਕਿਰਪਾ ਅਪਨੀ ਧਾਰੁ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਉਚਰਉ ਨਿਤ ਰਸਨਾ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੁ ॥੨॥੭੦॥੯੩॥

Parabẖ ḏīn ḏa▫i▫āl sunhu benanṯī kirpā apnī ḏẖār. Nām niḏẖān ucẖara▫o niṯ rasnā Nānak saḏ balihār. ||2||70||93||

 

O (prab) Almighty, You are (daiaa) compassionate to (deen) hapless persons like me; (sunahu = listen) this is my (beynanti) request: Please (dhaar) bestow (apni = own) Your (kirpa) kindness, that I (nit-u) ever (uchrau) utter (rasna) with the tongue, and practice, Naam, (nidhaan-u) the treasure of solace; I (sad) ever (balihaar = am sacrifice) adore You, submits fifth Nanak. 2. 70. 93.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੇ ਨਾਮਹੀਨ ਮਤਿ ਥੋਰੀ ॥ ਸਿਮਰਤ ਨਾਹਿ ਸਿਰੀਧਰ ਠਾਕੁਰ ਮਿਲਤ ਅੰਧ ਦੁਖ ਘੋਰੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har ke nāmhīn maṯ thorī.  Simraṯ nāhi sirīḏẖar ṯẖākur milaṯ anḏẖ ḏukẖ gẖorī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. Those (naam-heen) bereft, i.e. unaware, of Naam or virtues and commands (key) of the Almighty have (thori) little (mat-i) understanding – of how to lead life.

They (naah-i) do not (simrat) recall and obeycommands of (siridhar = master of wealth/world-play) the Almighty (tthaakur) Master; such persons are (andh = blind/ignorant) oblivious of Divine commands – hence commit transgressions – and (milat = receive) are subjected to (ghori) terrible (dukh) suffering – of being put in cycles of births and deaths. 1.

(Rahaau) dwell on this and contemplate. 

 

ਹਰਿ ਕੇ ਨਾਮ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਲਾਗੀ ਅਨਿਕ ਭੇਖ ਬਹੁ ਜੋਰੀ ॥ ਤੂਟਤ ਬਾਰ ਨ ਲਾਗੈ ਤਾ ਕਉ ਜਿਉ ਗਾਗਰਿ ਜਲ ਫੋਰੀ ॥੧॥

Har ke nām si▫o parīṯ na lāgī anik bẖekẖ baho jorī. Ŧūtaṯ bār na lāgai ṯā ka▫o ji▫o gāgar jal forī. ||1||

 

They do not (laagi) develop/bear (preet-i) love (sio) of/obedience to (har-i) the Almighty; but remain (bahu) greatly (jori = joined) attached to (anik) numerous (bheykh = garbs) pretentious displays of piety.

(Na laagai) it takes no (baar) time (ta kau) for that attachment (toottat) to break when death comes, (jio) like (jal) water does not remain in (gaagar-i) in a pitcher when it (phori) is broken. 1.

 

ਕਰਿ ਕਿਰਪਾ ਭਗਤਿ ਰਸੁ ਦੀਜੈ ਮਨੁ ਖਚਿਤ ਪ੍ਰੇਮ ਰਸ ਖੋਰੀ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ਪ੍ਰਭ ਬਿਨੁ ਆਨ ਨ ਹੋਰੀ ॥੨॥੭੧॥੯੪॥

Kar kirpā bẖagaṯ ras ḏījai man kẖacẖiṯ parem ras kẖorī. Nānak ḏās ṯerī sarṇā▫ī parabẖ bin ān na horī. ||2||71||94||

 

O Almighty, (kar-i kirpa) kindly (deejai = give) impart (ras-u = taste) liking (bahagat-i) for devotion/obedience to You, so that my (man-u) mind is (khori) intoxicated with (ras-u) the elixir of (preym) love and remains (khachit) engrossed in obedience to You.

I have placed myself in (teyri) Your (sarnaai = sanctuary) care and obedience; there is not (aan hori) another (bin-u) except You, (prabh) the Almighty, on whom I can rely, submits fifth Nanak. 2. 71. 94.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਚਿਤਵਉ ਵਾ ਅਉਸਰ ਮਨ ਮਾਹਿ ॥ ਹੋਇ ਇਕਤ੍ਰ ਮਿਲਹੁ ਸੰਤ ਸਾਜਨ ਗੁਣ ਗੋਬਿੰਦ ਨਿਤ ਗਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Cẖiṯva▫o vā a▫osar man māhi.  Ho▫e ikaṯar milhu sanṯ sājan guṇ gobinḏ niṯ gāhi. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Maah-i) in my (man) mind, I (chitvau = think of) look forward to (va) that (ausar) opportunity; when I (milahu) join (hoey = got, ikatr = together) congregation of (sant = saints) seeker (saajan) friends; and (nit) ever (gaah-i = sing) praise (gun) virtues of (gobind = master of the world) the Almighty –, and learn to emulate them. 1.

(Rahaau) dwell on this and contemplate. 

 

ਬਿਨੁ ਹਰਿ ਭਜਨ ਜੇਤੇ ਕਾਮ ਕਰੀਅਹਿ ਤੇਤੇ ਬਿਰਥੇ ਜਾਂਹਿ ॥ ਪੂਰਨ ਪਰਮਾਨੰਦ ਮਨਿ ਮੀਠੋ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰ ਨਾਹਿ ॥੧॥

Bin har bẖajan jeṯe kām karī▫ah ṯeṯe birthe jāʼnhi. Pūran parmānanḏ man mīṯẖo ṯis bin ḏūsar nāhi. ||1||

 

(Jeytey = as many) all (kaam) actions – like rituals and worship of gods/goddesses – that we (kareeah-i) do; (teytey = that many) all those (jaanh-i) go (birthey) in vain (bin-u) except (bhajan) praising and emulating virtues of (har-i) the Almighty.

I find (pooran) the all-pervasive Almighty, (parmaanand = supreme bliss) the bestower of bliss (meettho = sweet) lovable (man-i) by the mind; (naah-i) not (doosar = second) another (bin-u) except (tis-u) That. 1.

 

ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਸੁਖ ਸਾਧਨ ਤੁਲਿ ਨ ਕਛੂਐ ਲਾਹਿ ॥ ਚਰਨ ਕਮਲ ਨਾਨਕ ਮਨੁ ਬੇਧਿਓ ਚਰਨਹ ਸੰਗਿ ਸਮਾਹਿ ॥੨॥੭੨॥੯੫॥

Jap ṯap sanjam karam sukẖ sāḏẖan ṯul na kacẖẖū▫ai lāhi.  Cẖaran kamal Nānak man beḏẖi▫o cẖarnah sang samāhi. ||2||72||95||

 

(Jap) recitation of mantras, (tap) austerities and other (karam) rituals as (saadhan) means of obtaining (sukh) peace by finding God; (na kachhooai = not any) none is (tul-i) equal to (laah-i) the benefit obtained by praising and emulating Divine virtues.

My (man-u) mind is (beydhio = pierced) in love with (kamal) lotus (charan) feet of the Almighty; and (samaah-i) remains absorbed (sang-i) with God’s (charnah) feet, i.e. being in obedience of the Master, says fifth Nanak. 2. 72. 95.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸੰਗੇ ਅੰਤਰਜਾਮੀ ॥ ਆਗੈ ਕੁਸਲ ਪਾਛੈ ਖੇਮ ਸੂਖਾ ਸਿਮਰਤ ਨਾਮੁ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Merā parabẖ sange anṯarjāmī.  Āgai kusal pācẖẖai kẖem sūkẖā simraṯ nām su▫āmī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Prabh-u) the Almighty Master (meyra = my) of all, (antarjaami) knower of minds, is ever (sangey) with me. There is (kusal) comfort (aagai = ahead) in the hereafter, and (kheym) happiness and (sukh) peace (paachhai = behind) in life (simrat) by keeping in mind, and living by, Naam or virtues and commands of (suaami) the Master. 1.

(Rahaau) dwell on this and contemplate. 

 

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ਸਾਜਨ ਮੀਤ ਸਖਾ ਹਰਿ ਮੇਰੈ ਗੁਨ ਗਪਾਲ ਹਰਿ ਰਾਇਆ ॥ ਬਿਸਰਿ ਨ ਜਾਈ ਨਿਮਖ ਹਿਰਦੈ ਤੇ ਪੂਰੈ ਗੁਰੂ ਮਿਲਾਇਆ ॥੧॥

Sājan mīṯ sakẖā har merai gun gopāl har rā▫i▫ā. Bisar na jā▫ī nimakẖ hirḏai ṯe pūrai gurū milā▫i▫ā. ||1||

 

(Gun) virtues of (raaiaa = king) Sovereign (har-i) Almighty (gopaal = nurturer of the world) Sustainor are (meyrai) my (saajan, meet) friends and (sakhaa) companions, i.e. I ever live by them.  

(Poorai) the perfect guru (milaaiaa = caused to receive) imparted me their awareness; they are not (bisar-i jaaee) forgotten (tey) from (hirdai) the mind even (nimakh) for a moment. 1.

 

ਕਰਿ ਕਿਰਪਾ ਰਾਖੇ ਦਾਸ ਅਪਨੇ ਜੀਅ ਜੰਤ ਵਸਿ ਜਾ ਕੈ ॥ ਏਕਾ ਲਿਵ ਪੂਰਨ ਪਰਮੇਸੁਰ ਭਉ ਨਹੀ ਨਾਨਕ ਤਾ ਕੈ ॥੨॥੭੩॥੯੬॥

Kar kirpā rākẖe ḏās apne jī▫a janṯ vas jā kai. Ėkā liv pūran parmesur bẖa▫o nahī Nānak ṯā kai. ||2||73||96||

 

The Almighty under (ja kai) whose (vas-i) domain all (jeea jant) creatures are, (kar-i kirpa) has been kind to (raakhey) protect me (apney = own) IT’s (daas = servant) devotee from vices and hence obviated all fear. 

It shows that anyone who has (eyka = one) single-minded (liv = attention) devotion/obedience of (pooran) the all-pervasive (parmeysur) the Supreme Master; (ta kai = of that) that person has no (bhai) fear – of retribution as s/he does not transgress, says fifth Nanak. 2. 73. 96.