SGGS pp 1073-1075, Maaroo M: 5, Solahey 3-4.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਰੈ ਅਨੰਦੁ ਅਨੰਦੀ ਮੇਰਾ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨੁ ਸਿਰ ਸਿਰਹਿ ਨਿਬੇਰਾ ॥ ਸਿਰਿ ਸਾਹਾ ਕੈ ਸਚਾ ਸਾਹਿਬੁ ਅਵਰੁ ਨਾਹੀ ਕੋ ਦੂਜਾ ਹੇ ॥੧॥

Karai anand anandī merā.  Gẖat gẖat pūran sir sirėh niberā.  Sir sāhā kai sacẖā sāhib avar nāhī ko ḏūjā he. ||1||

 

(Meyra) my (anandi) blissful Master (karai) bestows bliss (nibeyra = decision) based on deeds (sir sirah-i = over every head) of everyone; IT knows them being (pooran-u = filling) present (ghatt-i ghatt-i) in every mind/body.

(Sachaa) the Eternal (sahib-u) is (kai = of, sir-i = over the head) above (saahaa) kings; there is not (dooja = second) anyone (avar-u) else – like IT. 1.

 

ਹਰਖਵੰਤ ਆਨੰਤ ਦਇਆਲਾ ॥ ਪ੍ਰਗਟਿ ਰਹਿਓ ਪ੍ਰਭੁ ਸਰਬ ਉਜਾਲਾ ॥ ਰੂਪ ਕਰੇ ਕਰਿ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ਹੀ ਆਪਿ ਪੂਜਾ ਹੇ ॥੨॥

Harakẖvanṯ ānanṯ ḏa▫i▫ālā.  Pargat rahi▫o parabẖ sarab ujālā.  Rūp kare kar vekẖai vigsai āpe hī āp pūjā he. ||2||

 

(Aanant) the Infinite is (harakhvant) of happy disposition and (daiaala) compassionate. (Prabh-u) the Master (pragatt-i rahio) is manifesting (sarab) everywhere as (ujaala = light) Spirit.

IT (karey) creates (roop = form) various forms and (kar-i) having created (vigsai) is happily (veykhai) watch them; (Aapey hi) IT-self (pooja) worships (aap-i) the self – being in the devotees. 2.

 

ਆਪੇ ਕੁਦਰਤਿ ਕਰੇ ਵੀਚਾਰਾ ॥ ਆਪੇ ਹੀ ਸਚੁ ਕਰੇ ਪਸਾਰਾ ॥ ਆਪੇ ਖੇਲ ਖਿਲਾਵੈ ਦਿਨੁ ਰਾਤੀ ਆਪੇ ਸੁਣਿ ਸੁਣਿ ਭੀਜਾ ਹੇ ॥੩॥

Āpe kuḏraṯ kare vīcẖārā.  Āpe hī sacẖ kare pasārā.  Āpe kẖel kẖilāvai ḏin rāṯī āpe suṇ suṇ bẖījā he. ||3||

 

The Creator (aapey) IT-self (karey = does, veechaara = consideration) considers/plans about (kudrat-i = nature) creation – what needs to be done. (Sach-u) the Eternal Master (aapey) IT-self (karey = does, pasaara = expanse) makes everything happen.

IT-self (khilaavai = causes to play) directs (kheyl = plays) the world-play (din-u) day and (raati) night; (sun-i sun-i) listens to entreaties and (bheejai = rinsed) is happy to act on them. 3.

 

ਸਾਚਾ ਤਖਤੁ ਸਚੀ ਪਾਤਿਸਾਹੀ ॥ ਸਚੁ ਖਜੀਨਾ ਸਾਚਾ ਸਾਹੀ ॥

Sācẖā ṯakẖaṯ sacẖī pāṯisāhī.  Sacẖ kẖajīnā sācẖā sāhī.

 

The Almighty’s (takhat-u = throne) seat is (saachaa = eternal) unshakable and (paatishaahi = kingdom) authority is (sachi = true) forever. IT’s (khajeena) treasure is (sach-u = true) inexhaustible; IT is (saachaa) the Eternal (saahi = financier) source of virtues – for the creatures to imbibe.

 

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ਆਪੇ ਸਚੁ ਧਾਰਿਓ ਸਭੁ ਸਾਚਾ ਸਚੇ ਸਚਿ ਵਰਤੀਜਾ ਹੇ ॥੪॥

Āpe sacẖ ḏẖāri▫o sabẖ sācẖā sacẖe sacẖ varṯījā he. ||4||

 

Is (aapey) IT-self (sach-u) Eternal and (saacha) surely (dhaario) supports (sabh-u) everything/one; writ of (sachey) the Eternal is (sach-i= true) the just and (varteeja) runs everywhere. 4.

 

ਸਚੁ ਤਪਾਵਸੁ ਸਚੇ ਕੇਰਾ ॥ ਸਾਚਾ ਥਾਨੁ ਸਦਾ ਪ੍ਰਭ ਤੇਰਾ ॥ ਸਚੀ ਕੁਦਰਤਿ ਸਚੀ ਬਾਣੀ ਸਚੁ ਸਾਹਿਬ ਸੁਖੁ ਕੀਜਾ ਹੇ ॥੫॥

Sacẖ ṯapāvas sacẖe kerā.  Sācẖā thān saḏā parabẖ ṯerā.  Sacẖī kuḏraṯ sacẖī baṇī sacẖ sāhib sukẖ kījā he. ||5||

 

(Tapaavas-u) decisions of (keyra) of (sachey) the Eternal are (sach-u = truthful) just. (Teyra) Your (thaan-u = place) seat is (sadaa) ever (saacha = true) unshakable, my Master.

Your (kudrat-i) powers are (sachi) eternal, (baani = words) commands are (sachi = true) inviolable; (sahib-u) the Master (keeja) grants (sukh-u) peace/comfort to those who obey. 5.

 

ਏਕੋ ਆਪਿ ਤੂਹੈ ਵਡ ਰਾਜਾ ॥ ਹੁਕਮਿ ਸਚੇ ਕੈ ਪੂਰੇ ਕਾਜਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਆਪੇ ਹੀ ਆਪਿ ਪਤੀਜਾ ਹੇ ॥੬॥

Ėko āp ṯūhai vad rājā.  Hukam sacẖe kai pūre kājā.  Anṯar bāhar sabẖ kicẖẖ jāṇai āpe hī āp paṯījā he. ||6||

 

(Toohai) You are (aap-i) Yourself (eko) the lone (vadd) great (raaja = king) Sovereign; By obedience (hukam-i) to commands (kai) of (sachey) the Eternal all (kaaja = tasks) objectives are (poorey) accomplished.

IT (jaanai) knows (sabh-u kichh-u) everything that is (antar-i) in the minds of the creatures and (baahar-i) outside; and watching them (aapey hi) IT-self (pateeja) is satisfied (aapi-i) with IT’s own actions – as IT acts through the creatures. 6.

 

ਤੂ ਵਡ ਰਸੀਆ ਤੂ ਵਡ ਭੋਗੀ ॥ ਤੂ ਨਿਰਬਾਣੁ ਤੂਹੈ ਹੀ ਜੋਗੀ ॥ ਸਰਬ ਸੂਖ ਸਹਜ ਘਰਿ ਤੇਰੈ ਅਮਿਉ ਤੇਰੀ ਦ੍ਰਿਸਟੀਜਾ ਹੇ
॥੭॥

Ŧū vad rasī▫ā ṯū vad bẖogī.  Ŧū nirbāṇ ṯūhai hī jogī.  Sarab sūkẖ sahj gẖar ṯerai ami▫o ṯerī ḏaristījā he. ||7||

 

(Too) You have (vadd) a great (raseea = one with taste) taste and great (bhogi) consumer; (too) You are also (nirbaan-u) withdrawn from material things and (jogi) seeker of union with Yourself, i.e. You are present in persons of all kinds.

(Sarab) all (sookh) peace and (sahj) poise are (teyrai = your house, ghar-i = in house) obtained from You; (teyri) Your (dristeeja) sight/grace (amio/amrit) is life-giving, i.e. Your grace revitalizes the mind withering due to vices. 7.

 

ਤੇਰੀ ਦਾਤਿ ਤੁਝੈ ਤੇ ਹੋਵੈ ॥ ਦੇਹਿ ਦਾਨੁ ਸਭਸੈ ਜੰਤ ਲੋਐ ॥ ਤੋਟਿ ਨ ਆਵੈ ਪੂਰ ਭੰਡਾਰੈ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘੀਜਾ ਹੇ ॥੮॥

Ŧerī ḏāṯ ṯujẖai ṯe hovai.  Ḏėh ḏān sabẖsai janṯ loai.  Ŧot na āvai pūr bẖandārai ṯaripaṯ rahe āgẖījā he. ||8||

 

(Teyri) Your (daat-i) benedictions (hovai) are obtained (tey) from (tujhai) You alone; You (deh-i) give (daan-u = alms) benedictions to (sabhsai) all (jant) creatures (loai) of the world.

Your (bhaddaarai) storehouses are (poor) full and no (tott-i) shortage (aavai) comes to them; the receivers (rahey) remain (tipat-i) satiated and (aagheeja) satisfied, i.e. the creatures get the wherewithal with Your benevolence. 8.

 

ਜਾਚਹਿ ਸਿਧ ਸਾਧਿਕ ਬਨਵਾਸੀ ॥ ਜਾਚਹਿ ਜਤੀ ਸਤੀ ਸੁਖਵਾਸੀ ॥ ਇਕੁ ਦਾਤਾਰੁ ਸਗਲ ਹੈ ਜਾਚਿਕ ਦੇਹਿ ਦਾਨੁ ਸ੍ਰਿਸਟੀਜਾ ਹੇ ॥੯॥

Jācẖėh siḏẖ sāḏẖik banvāsī.  Jācẖėh jaṯī saṯī sukẖvāsī.  Ik ḏāṯār sagal hai jācẖik ḏėh ḏān saristījā he. ||9||

 

(Sidh) accomplished saints, (saadhik) seekers and (banvaasi) forest-dwellers/ascetics (jaachah-i = beg) rely on You for their needs. (Jati) celibates (sati) charity-givers and (sukhvaasi) those living in comfort (jaachah-i) beg from You.

There is (ik-u) One (daataar-u = giver) provider and (sagal) all creatures of (sristteeja) the universe are (jaachik) beggars/dependents and IT (deyh-i) gives/provides (daan-u = alms) the wherewithal to them. 9.

 

ਕਰਹਿ ਭਗਤਿ ਅਰੁ ਰੰਗ ਅਪਾਰਾ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ॥ ਭਾਰੋ ਤੋਲੁ ਬੇਅੰਤ ਸੁਆਮੀ ਹੁਕਮੁ ਮੰਨਿ ਭਗਤੀਜਾ ਹੇ ॥੧੦॥

Karahi bẖagaṯ ar rang apārā.  Kẖin mėh thāp uthāpanhārā.  Bẖāro ṯol be▫anṯ su▫āmī hukam man bẖagṯījā he. ||10||

 

The devotees (karah-i) practice (bhagat-i) devotion – live in obedience to the Creator – (ar-u) and enjoy (apaara) infinite (rang) pleasures – grace of the Almighty, who (tthapi) creates and (uthaapanhaara) destroy (mah-i) in (khin) a moment, i.e. at will.

(Beyant) the Infinite Almighty has (bhaaro = heavy, tol-i = weight) infinite powers; (mann-i) complying with IT’s (hukam-u) commands is (bhagteeja) devotion to IT. 10

 

ਸੁ ਦੇਹਿ ਦਰਸੁ ਸੋਈ ਤੁਧੁ ਜਾਣੈ ॥ ਓਹੁ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਰੰਗ ਮਾਣੈ ॥ ਚਤੁਰੁ ਸਰੂਪੁ ਸਿਆਣਾ ਸੋਈ ਜੋ ਮਨਿ ਤੇਰੈ ਭਾਵੀਜਾ ਹੇ ॥੧੧॥

Jis ḏėh ḏaras so▫ī ṯuḏẖ jāṇai.  Oh gur kai sabaḏ saḏā rang māṇai.  Cẖaṯur sarūp si▫āṇā so▫ī jo man ṯerai bẖāvījā he. ||11||

 

One (jis-u) whom You (deyh-i = give) grant (daras-u) vision (soi) that person (jaanai) knows (tudh-u) You – understands and practices Divine virtues and commands. (Sabad-i = with word) with guidance of (gur) the guru, (oh = that) s/he (sadaa) ever (maanai) experiences (rang = joy) bliss.

(Soi) that person is (chatur) clever, (saroop-u) good-looking and (siaana) wise (jo) who – obeys and is thus – (bhaaveeja) pleasing (teyrai) to Your (man-i) mind. 11.

 

ਜਿਸੁ ਚੀਤਿ ਆਵਹਿ ਸੋ ਵੇਪਰਵਾਹਾ ॥ ਜਿਸੁ ਚੀਤਿ ਆਵਹਿ ਸੋ ਸਾਚਾ ਸਾਹਾ ॥ ਜਿਸੁ ਚੀਤਿ ਆਵਹਿ ਤਿਸੁ ਭਉ ਕੇਹਾ ਅਵਰੁ ਕਹਾ ਕਿਛੁ ਕੀਜਾ ਹੇ ॥੧੨॥

Jis cẖīṯ āvahi so veparvāhā.  Jis cẖīṯ āvahi so sācẖā sāhā.  Jis cẖīṯ āvahi ṯis bẖa▫o kehā avar kahā kicẖẖ kījā he. ||12||

 

One to (jis-u) whose (cheet-i) mind the Almighty (aavah-i) comes, i.e. one who acts in obedience of the Master, (so) that person is (veyparvaaha = carefree) free of apprehensions. Such a person is (saacha) truly (saaha) wealthy – has wealth which helps here and in the hereafter.

There is (keyha = what?) no (bhau) fear for one to (jis-u) whose (cheet-i) mind the Almighty (aavah-i) comes, i.e. one who acts in obedience of the Master; then one (kaha = why?) does not need to (keeja) do (kichh-u) anything (avar-u) else – worship of gods/goddesses or practice rituals. 12.

 

ਤ੍ਰਿਸਨਾ ਬੂਝੀ ਅੰਤਰੁ ਠੰਢਾ ॥ ਗੁਰਿ ਪੂਰੈ ਲੈ ਤੂਟਾ ਗੰਢਾ ॥ ਸੁਰਤਿ ਸਬਦੁ ਰਿਦ ਅੰਤਰਿ ਜਾਗੀ  ਅਮਿਉ ਝੋਲਿ ਝੋਲਿ ਪੀਜਾ ਹੇ ॥੧੩॥

Ŧarisnā būjẖī anṯar ṯẖandẖā.  Gur pūrai lai ṯūtā gandẖā.  Suraṯ sabaḏ riḏ anṯar jāgī ami▫o jẖol jẖol pījā he. ||13||

 

The fire of (trisna) craving (boojhi) extinguishes and (antar-u) the inner-self (tthanddha) cools; of one whom (poorai) the perfect guru (lai) takes and (ganddha) joins the (tootta) broken connection, i.e. guides to keep the Almighty in mind.

(Surat-i = consciousness) awareness of (sabad-u = Divine Word) Divine commands (jaagi) awakens/is recalled (anatar-i) in (rid) the mind; then one (jhol-i jhol-i) pushes away other things and (peejaa) drinks (amrit) nectar, i.e. gives up other things and focuses on Naam or Divine virtues and commands. 13.

 

ਮਰੈ ਨਾਹੀ ਸਦ ਸਦ ਹੀ ਜੀਵੈ ॥ ਅਮਰੁ ਭਇਆ ਅਬਿਨਾਸੀ ਥੀਵੈ ॥ ਨਾ ਕੋ ਆਵੈ ਨਾ ਕੋ ਜਾਵੈ ਗੁਰਿ ਦੂਰਿ ਕੀਆ ਭਰਮੀਜਾ ਹੇ ॥੧੪॥

Marai nāhī saḏ saḏ hī jīvai.  Amar bẖa▫i▫ā abẖināsī thīvai.  Nā ko āvai nā ko jāvai gur ḏūr kī▫ā bẖarmījā he. ||14||

 

The soul (naahi) does not (marai) die; it (sad sad hi) forever (jeevai) lives. It (bhaiaa) is (amar-u) deathless and (theevai) remains (abinaasi = imperishable) immortal.

(Na ko) no soul (aavai = comes) is born or (jaavai = goes) dies; (gur-i) the guru has (door-i = far, keeaa = made) dispelled (bharmeeja) delusion on the subject. 14.

 

ਪੂਰੇ ਗੁਰ ਕੀ ਪੂਰੀ ਬਾਣੀ ॥ ਪੂਰੈ ਲਾਗਾ ਪੂਰੇ ਮਾਹਿ ਸਮਾਣੀ ॥ ਚੜੈ ਸਵਾਇਆ ਨਿਤ ਨਿਤ ਰੰਗਾ ਘਟੈ ਨਾਹੀ ਤੋਲੀਜਾ ਹੇ ॥੧੫॥

Pūre gur kī pūrī baṇī.  Pūrai lāgā pūre māhi samāṇī.  Cẖaṛai savā▫i▫ā niṯ niṯ rangā gẖatai nāhī ṯolījā he. ||15||

 

(Baani = words) teachings (ki) of (poorey) the perfect guru are (poori = perfect) ever relevant. By following them one (laaga = attached) engages in obedience of (poorai) the Perfect Master, and (samaani) merges (maah-i) in (poorey) the Perfect Almighty.

(Savaaiaa) more and more (ranga) love for the Almighty (nit nit) forever (charrai) develops and is not found (ghattai) short when (toleeja) weighed, i.e. s/he is not found wanting in devotion. 15.

 

ਬਾਰਹਾ ਕੰਚਨੁ ਸੁਧੁ ਕਰਾਇਆ ॥ ਨਦਰਿ ਸਰਾਫ ਵੰਨੀ ਸਚੜਾਇਆ ॥ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਆ ਸਰਾਫੀ ਫਿਰਿ ਨਾਹੀ ਤਾਈਜਾ ਹੇ ॥੧੬॥

Bārhā kancẖan suḏẖ karā▫i▫ā.  Naḏar sarāf vannī sacẖṛā▫i▫ā.  Parakẖ kẖajānai pā▫i▫ā sarāfī fir nāhī ṯā▫ījā he. ||16||

 

When (kanchan-u) gold is (karaaia) got (sudh-u) purified (baarha = twelve times) hundred percent. That is found (sachrraaiaa) pure (vanni) class (nadar-i) in eyes of (saraaph) the appraiser jeweler.

(Parakh-i) after testing it is (paaiaa) put (khajaanai) in the treasury and is not (taaeeja) subjected to heat (phir-i) again. 16.

Message: No faults are found in Divine court with one who obeys Divine commands. S/he merges in the Almighty and does not have to go through cycles of births and deaths any more.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਤੁਮਾਰਾ ਸੁਆਮੀ ॥ ਨਾਨਕ ਦਾਸ ਸਦਾ ਕੁਰਬਾਨੀ ॥ ਸੰਤਸੰਗਿ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਦੇਖਿ ਦਰਸਨੁ ਇਹੁ ਮਨੁ ਭੀਜਾ ਹੇ ॥੧੭॥੧॥੩॥

Amriṯ nām ṯumārā su▫āmī.  Nānak ḏās saḏā kurbānī.  Saṯsang mahā sukẖ pā▫i▫ā ḏekẖ ḏarsan ih man bẖījā he.

||17||1||3||

 

Awareness of (tumaara) Your (naam-u) virtues and commands is (amrit) life-giving, i.e. one does not fall prey to temptations, o (suaami) Master. (Daas = servant) humble fifth Nanak (sadaa) ever (kurbaani = is sacrifice) adores Naam.

(Sant = guru + sang-i = in company of) with guidance of the guru – to live by Naam – I have (paaiaa) attained (mahaa = great) perfect (sukh-u) peace; (ih-u = this) my (man-u) mind is (bheejaa) happy to (deykh-i) see (darsan-u) vision – awareness of virtues and commands – of the Almighty. 17. 1. 3.

 

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ਮਾਰੂ ਮਹਲਾ ੫ ਸੋਲਹੇ           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū mėhlā 5 solhe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਗੁਰੁ ਗੋਪਾਲੁ ਗੁਰੁ ਗੋਵਿੰਦਾ ॥ ਗੁਰੁ ਦਇਆਲੁ ਸਦਾ ਬਖਸਿੰਦਾ ॥ ਗੁਰੁ ਸਾਸਤ ਸਿਮ੍ਰਿਤਿ ਖਟੁ ਕਰਮਾ ਗੁਰੁ ਪਵਿਤ੍ਰੁ ਅਸਥਾਨਾ ਹੇ ॥੧॥

Gur gopāl gur govinḏā.  Gur ḏa▫i▫āl saḏā bakẖsinḏā.  Gur sāsaṯ simriṯ kẖat karmā gur paviṯar asthānā he. ||1||

 

(Gur-u) the guru is embodiment of (gopal-u) the Almighty Sustainor and (govinda) Master of the world. The guru is (daiaal-u) compassionate and (sadaa) ever (bakhsinda) gracious. For the Sikh (gur-u = guru) the guru’s teachings are what (sasat) Shastras, Smritis and (khatt-u) six (karma) rituals are for the Hindu; the guru’s teachings purify for which purpose people go to (pavitr-u) sacred (asthaana) places, i.e. centers of pilgrimage. 1.

 

Page 1075

 

ਗੁਰੁ ਸਿਮਰਤ ਸਭਿ ਕਿਲਵਿਖ ਨਾਸਹਿ ॥ ਗੁਰੁ ਸਿਮਰਤ ਜਮ ਸੰਗਿ ਨ ਫਾਸਹਿ ॥ ਗੁਰੁ ਸਿਮਰਤ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਗੁਰੁ ਕਾਟੇ ਅਪਮਾਨਾ ਹੇ ॥੨॥

Gur simraṯ sabẖ kilvikẖ nāsėh.  Gur simraṯ jam sang na fāsėh.  Gur simraṯ man nirmal hovai gur kāte apmānā he. ||2||

 

(Sabh-i) all (kilvikh) transgressions (naasah-i = run) leave with (simrat) remembrance of teachings of (gur-u) the guru. One does not get (phaasah-i) trapped (sang-i) with (jam) the agent of Divine justice – who sends the erring souls for rebirth.

(Man-u) the mind (hovai) gets (nirmal-u) cleansed by (simrat) remembering to obey the guru’s teachings; the guru (kaattai = cuts) obviates (apmaana) insult – by the people in life and of being rejected for union with the Almighty. 2.

 

ਗੁਰ ਕਾ ਸੇਵਕੁ ਨਰਕਿ ਨ ਜਾਏ ॥ ਗੁਰ ਕਾ ਸੇਵਕੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ॥ ਗੁਰ ਕਾ ਸੇਵਕੁ ਸਾਧਸੰਗੁ ਪਾਏ ਗੁਰੁ ਕਰਦਾ ਨਿਤ ਜੀਅ ਦਾਨਾ ਹੇ ॥੩॥

Gur kā sevak narak na jā▫e.  Gur kā sevak pārbarahm ḏẖi▫ā▫e.  Gur kā sevak sāḏẖsang pā▫e gur karḏā niṯ jī▫a ḏānā he. ||3||

 

The guru’s (seyvak-u = servant) follower does not (jaaey) go (narak-i) to hell, i.e. is not put in cycles of births and deaths. The guru’s follower (dhiaaey) pays attention to commands of (paarbrahm-u) the Supreme Being.

The guru’s (seyvak-u = servant) follower (paaey) finds (saadhsang-u) company of the guru; the guru (nit) ever (karda = gives, daana = charity) imparts his guidance. 3.

 

ਗੁਰ ਦੁਆਰੈ ਹਰਿ ਕੀਰਤਨੁ ਸੁਣੀਐ ॥ ਸਤਿਗੁਰੁ ਭੇਟਿ ਹਰਿ ਜਸੁ ਮੁਖਿ ਭਣੀਐ ॥ ਕਲਿ ਕਲੇਸ ਮਿਟਾਏ ਸਤਿਗੁਰੁ ਹਰਿ ਦਰਗਹ ਦੇਵੈ ਮਾਨਾਂ ਹੇ ॥੪॥

Gur ḏu▫ārai har kīrṯan suṇī▫ai.  Saṯgur bẖet har jas mukẖ bẖaṇī▫ai.  Kal kales mitā▫e saṯgur har ḏargėh ḏevai mānāʼn he. ||4||

 

(Gurduaarai = at the guru’s place) in the holy congregation we (suneeai) listen to (keertan-u) singing of virtues of (har-i) the Almighty. (Bheytt-i) on meeting the guru and his guidance we (bhaneeai = utter) praise (jas-u = praise) virtues of (har-i) the Almighty – and learn to emulate them.

(Satigur-u) the true guru (mittaaey = effaces) ends (kaleys) strife (kal-i) caused by conflicts; and the Almighty (deyvai) gives (maanaa-n) honor (dargah) in Divine court. 4.

 

ਅਗਮੁ ਅਗੋਚਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ॥ ਭੂਲਾ ਮਾਰਗਿ ਸਤਿਗੁਰਿ ਪਾਇਆ ॥ ਗੁਰ ਸੇਵਕ ਕਉ ਬਿਘਨੁ ਨ ਭਗਤੀ ਹਰਿ ਪੂਰ ਦ੍ਰਿੜ੍ਹ੍ਹਾਇਆ ਗਿਆਨਾਂ ਹੇ ॥੫॥

Agam agocẖar gurū ḏikẖā▫i▫ā.  Bẖūlā mārag saṯgur pā▫i▫ā. Gur sevak ka▫o bigẖan na bẖagṯī har pūr ḏariṛ▫ā▫i▫ā gi▫ānāʼn he. ||5||

 

The Almighty is (agam-u) beyond reach/comprehension and (agochar-u) not perceived by the senses; but the guru (dikhaaiaa) shows – the Almighty present everywhere. (Bhoola) one who has strayed is (paaiaa) put (maarag-i) on the path (satigur-i) by the true guru, i.e. the guru helps get rid of ego and find the Almighty within.

Because of his/her (bhagti) devotion, i.e. being in obedience to Divine commands, there is no (bighan-u) obstacle (kau = to) in the way of the guru’s (seyvak) follower; the guru (driraaiaa = makes firm) gives clear (gianaa’n) awareness of (har-i) the Almighty (poor) pervading everywhere. 5.

 

ਗੁਰਿ ਦ੍ਰਿਸਟਾਇਆ ਸਭਨੀ ਠਾਂਈ ॥ ਜਲਿ ਥਲਿ ਪੂਰਿ ਰਹਿਆ ਗੋਸਾਈ ॥ ਊਚ ਊਨ ਸਭ ਏਕ ਸਮਾਨਾਂ ਮਨਿ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨਾ ਹੇ ॥੬॥

Gur ḏaristā▫i▫ā sabẖnī ṯẖāʼn▫ī.  Jal thal pūr rahi▫ā gosā▫ī.  Ūcẖ ūn sabẖ ek samānāʼn man lāgā sahj ḏẖi▫ānā he. ||6||

 

Since (gur-i) the guru (dristtaaiaa) showed that the Almighty is present in (sabhni) all (tthaai’n) places; I see (gosaai = master of the world) the Master (poor-i rahiaa) pervading (jal-i) in water and (thal-i) in/one land.

IT is present in creatures of (ooch) high and (oon) low status; is found when one (laaga) engages in (sahaj-i) steady (dhiaana) attention (man-i) in mind. 6.

 

ਗੁਰਿ ਮਿਲਿਐ ਸਭ ਤ੍ਰਿਸਨ ਬੁਝਾਈ ॥ ਗੁਰਿ ਮਿਲਿਐ ਨਹ ਜੋਹੈ ਮਾਈ ॥ ਸਤੁ ਸੰਤੋਖੁ ਦੀਆ ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਪੀ ਪਾਨਾਂ ਹੇ ॥੭॥

Gur mili▫ai sabẖ ṯarisan bujẖā▫ī.  Gur mili▫ai nah johai mā▫ī.  Saṯ sanṯokẖ ḏī▫ā gur pūrai nām amriṯ pī pānāʼn he. ||7||

 

The fire of (sabh) all (trisan) desires (bujhaai) is extinguished (miliai) by finding – and following the guru. (Maai/maaiaa) temptations in the world-play do not (johai) eye one who finds and follows the guru.

(Poorai) the perfect guru (deeaa = given) has imparted the virtues of (sat-u) truthful living and (santokh-u = contentment) accepting Divine will happily; the guru (pi) drinks (amrit-u) nectar and (paanaa’n) gives to drink to the followers, i.e. the guru himself lives by, and teaches the followers to live, by Naam. 7

 

ਗੁਰ ਕੀ ਬਾਣੀ ਸਭ ਮਾਹਿ ਸਮਾਣੀ ॥ ਆਪਿ ਸੁਣੀ ਤੈ ਆਪਿ ਵਖਾਣੀ ॥ ਜਿਨਿ ਜਿਨਿ ਜਪੀ ਤੇਈ ਸਭਿ ਨਿਸਤ੍ਰੇ ਤਿਨ ਪਾਇਆ ਨਿਹਚਲ ਥਾਨਾਂ ਹੇ ॥੮॥

Gur kī baṇī sabẖ māhi samāṇī.  Āp suṇī ṯai āp vakẖāṇī.  Jin jin japī ṯe▫ī sabẖ nisṯare ṯin pā▫i▫ā nihcẖal thānāʼn he. ||8||

 

(Baani = word) teachings of (gur) the guru (samaani) are present (maah-i) in (sabh) all. (Aap-i = self) the Almighty (vakhaani = uttered) gave these to the soul and (aap-i) IT-self (suni) listens to them – being in the creatures.

(Jin-i jin-i) all those who (japi) remember and obey them, (teyi) they (sabh-i) all (nistarey = swim across night/life) get across the world-ocean; (tin) they (paaiaa) attain (nihchal) unshakable (thaanaa’n = place) state, i.e. merge and settle down with God and are born no more. 8.

 

ਸਤਿਗੁਰ ਕੀ ਮਹਿਮਾ ਸਤਿਗੁਰੁ ਜਾਣੈ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪਣ ਭਾਣੈ ॥ ਸਾਧੂ ਧੂਰਿ ਜਾਚਹਿ ਜਨ ਤੇਰੇ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨਾਂ ਹੇ ॥੯॥੧॥੪॥

Saṯgur kī mahimā saṯgur jāṇai.  Jo kicẖẖ kare so āpaṇ bẖāṇai.  Sāḏẖū ḏẖūr jācẖėh jan ṯere Nānak saḏ kurbānāʼn he. ||9||1||4||

 

(Satigur-u) the Almighty true guru alone (jaanai) knows (mahima = greatness) virtues of IT-self, (satigur) the true guru. (Jo kichh-u) whatever IT (karai) does, (su) that is by (aapan) own (bhaanai) will – is not influenced by anyone.

(Teyrey) Your (jan = servants) seekers (jaachah-i = beg) seek (dhoor-i) dust of the feet of (saadhoo) the guru; I (sad) ever (kurbaanaa’n = am sacrifice) adore the guru, says fifth Nanak. 9. 1. 4.

 

SGGS pp 1071-1073, Maroo M: 5, Solahey 1-2.

 

ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਲਾ ਉਪਾਇ ਧਰੀ ਜਿਨਿ ਧਰਣਾ ॥ ਗਗਨੁ ਰਹਾਇਆ ਹੁਕਮੇ ਚਰਣਾ ॥ ਅਗਨਿ ਉਪਾਇ ਈਧਨ ਮਹਿ ਬਾਧੀ ਸੋ ਪ੍ਰਭੁ ਰਾਖੈ ਭਾਈ ਹੇ ॥੧॥

Kalā upā▫e ḏẖarī jin ḏẖarṇā.  Gagan rahā▫i▫ā hukme cẖarṇā.  Agan upā▫e īḏẖan mėh bāḏẖī so parabẖ rākẖai bẖā▫ī he. ||1||

 

The Creator (jin-i) who (upaaey) created (kalaa = powers) the cosmic laws and with those (dhari) placed (dharna) the earth – in space. And (rahaaiaa) has kept (gagan-u) the sky on (charna) feet, with IT’s (hukmey) command, – cosmic laws.

IT (upaaey) created (agan-i) fire and (baadhi) bound it (mah-i) in (eedhan) fuels; (so) that (bhaaee = brother) dear (prabh-u) Almighty (raakhai) protects all. 1.

 

ਜੀਅ ਜੰਤ ਕਉ ਰਿਜਕੁ ਸੰਬਾਹੇ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਆਪਾਹੇ ॥ ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ਸੋਈ ਤੇਰਾ ਸਹਾਈ ਹੇ ॥੨॥

Jī▫a janṯ ka▫o rijak sambāhe.  Karaṇ kāraṇ samrath āpāhe.  Kẖin mėh thāp uthāpanhārā so▫ī ṯerā sahā▫ī he. ||2||

 

IT (sambaahey) reaches (rijak-u) the wherewithal (kau) to (jeea jant) the creatures. (Karan) the Creator of (kaaran) the creation (aapaahey = itself) alone is (samrath) Omnipotent – to do everything.

IT (thaap-i) creates and (uthaapanhaara) destroys (mah-i) in (khin) a moment; (soee) IT alone is (teyra) Your (sahaai = helper) support, o creature. 2.  

 

ਮਾਤ ਗਰਭ ਮਹਿ ਜਿਨਿ ਪ੍ਰਤਿਪਾਲਿਆ ॥ ਸਾਸਿ ਗ੍ਰਾਸਿ ਹੋਇ ਸੰਗਿ ਸਮਾਲਿਆ ॥ ਸਦਾ ਸਦਾ ਜਪੀਐ ਸੋ ਪ੍ਰੀਤਮੁ ਵਡੀ ਜਿਸੁ ਵਡਿਆਈ ਹੇ ॥੩॥

Māṯ garabẖ mėh jin parṯipāli▫ā.  Sās garās ho▫e sang samāli▫ā.  Saḏā saḏā japī▫ai so parīṯam vadī jis vadi▫ā▫ī he. ||3||

 

The Creator (jin-i) who (pratipaaliaa) nurtured you (mah-i) in (garabh) womb of (maat) the mother; (hoey) being (sang-i) with you, IT (samaaliaa) takes care of you with every (saas) breath and (graas-i) morsel of food, i.e. every moment.

We should (sadaa sadaa) forever (japeeai) remember/acknowledge and obey (so) that (preetam-u) Beloved (jis-u) whose (vaddiaaee) virtues are so (vaddi) great – who is so benevolent. 3.

 

ਸੁਲਤਾਨ ਖਾਨ ਕਰੇ ਖਿਨ ਕੀਰੇ ॥ ਗਰੀਬ ਨਿਵਾਜਿ ਕਰੇ ਪ੍ਰਭੁ ਮੀਰੇ ॥ ਗਰਬ ਨਿਵਾਰਣ ਸਰਬ ਸਧਾਰਣ ਕਿਛੁ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਈ ਹੇ ॥੪॥

Sulṯān kẖān kare kẖin kīre.  Garīb nivāj kare parabẖ mīre.  Garab nivāraṇ sarab saḏẖāraṇ kicẖẖ kīmaṯ kahī na jā▫ī he. ||4||

 

The Almighty (karey) makes (keerey = worms) paupers of (sultaan) kings and (khaan) nobles. IT (nivaaj-i) gives honor to (gareeb) the poor/hapless to (karey) make them (meerey) rulers.

IT (nivaaran) gets rid of (garab) pride of the proud, and (sadhaaran) transforms (sarab) all; (kichh-u na = not any) no (keemat-i = price) estimate of IT’s worth (jaai) can be (kahi = said) made. 4.

 

ਸੋ ਪਤਿਵੰਤਾ ਸੋ ਧਨਵੰਤਾ ॥ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਹਰਿ ਭਗਵੰਤਾ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪ ਭਾਈ ਜਿਨਿ ਇਹ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਹੇ ॥੫॥

So paṯivanṯā so ḏẖanvanṯā.  Jis man vasi▫ā har bẖagvanṯā.  Māṯ piṯā suṯ banḏẖap bẖā▫ī jin ih sarisat upā▫ī he. ||5||

 

(So) that person is (pativanta) honorable in the world, and (dhanvanta) wealthy – for s/he has the wealth for the here and the hereafter, in (jis-u) whose (man-i) mind (har-i) the Almighty Master of destiny (vasia = abides) is remembered and obeyed.

The Creator (jin-i) who (upaaee) created (ih) this (sristt-i) universe is with us all like (maat) the mother, (pitaa) father, (sut = sons) children, (bandhap) relatives and (bhai) siblings are. 5.

 

ਪ੍ਰਭ ਆਏ ਸਰਣਾ ਭਉ ਨਹੀ ਕਰਣਾ ॥ ਸਾਧਸੰਗਤਿ ਨਿਹਚਉ ਹੈ ਤਰਣਾ ॥ ਮਨ ਬਚ ਕਰਮ ਅਰਾਧੇ ਕਰਤਾ ਤਿਸੁ ਨਾਹੀ ਕਦੇ ਸਜਾਈ ਹੇ ॥੬॥

Parabẖ ā▫e sarṇā bẖa▫o nahī karṇā.  Sāḏẖsangaṯ nihcẖa▫o hai ṯarṇā.  Man bacẖ karam arāḏẖe karṯā ṯis nāhī kaḏe sajā▫ī he. ||6||

 

One who (aaey = comes) places the self in (sarna = sanctuary) care and obedience of (prabh) the Almighty, s/he does not (karna = do) have any (bhau) fear. Also one who joins (saadhsangat-i) holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice – (hai) is (nihchau) certain (tarna = swim) get across the world-ocean to God – and not be reborn.

One who (araadhay) invokes – remembers and practices commands of – (karta) the Creator in (man = mind) thought, (bach = speech) word and (karam) deed, (tis-u) that person (naahi kadey) never receives (sajaaee) the punishment – being put in cycles of reincarnation. 6.

 

ਗੁਣ ਨਿਧਾਨ ਮਨ ਤਨ ਮਹਿ ਰਵਿਆ ॥ ਜਨਮ ਮਰਣ ਕੀ ਜੋਨਿ ਨ ਭਵਿਆ ॥ ਦੂਖ ਬਿਨਾਸ ਕੀਆ ਸੁਖਿ ਡੇਰਾ ਜਾ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਈ ਹੇ ॥੭॥

Guṇ niḏẖān man ṯan mėh ravi▫ā.  Janam maraṇ kī jon na bẖavi▫ā.  Ḏūkẖ binās kī▫ā sukẖ derā jā ṯaripaṯ rahe āgẖā▫ī he. ||7||

 

When the Almighty (nidhaan) treasure of (gun) virtues is (raviaa) present (mah-i) in (man = mind) thoughts and (tan = body) deeds; one is not (bhaviaa) put (jon-i) in the womb in cycles of (janam) births and (maran) deaths.

(Dookh) grief (binaas = destroyed) vanishes and (sukh-i) comfort/peace (keeaa = makes, ddeyra = home) abides in the mind (ja) when one (rahey) remains (tripat-i, aghaaee) satisfied/happy with Divine commands/will. 7.

 

ਮੀਤੁ ਹਮਾਰਾ ਸੋਈ ਸੁਆਮੀ ॥ ਥਾਨ ਥਨੰਤਰਿ ਅੰਤਰਜਾਮੀ ॥

Mīṯ hamārā so▫ī su▫āmī.  Thān thananṯar anṯarjāmī.

 

(Soi = that) the One (suaami) Master is (hamaara) my (meet-u) friend – support -, (thaan = places, thanatar-i = between places) everywhere and (antarjaami) knows all minds, i.e. what everyone needs.

 

Page 1072

 

ਸਿਮਰਿ ਸਿਮਰਿ ਪੂਰਨ ਪਰਮੇਸੁਰ ਚਿੰਤਾ ਗਣਤ ਮਿਟਾਈ ਹੇ ॥੮॥

Simar simar pūran parmesur cẖinṯā gaṇaṯ mitā▫ī he. ||8||

 

(Simar-i simar-i) by ever keeping in mind (pooran) the all-pervasive (parmeysur) Supreme Master, I have (mittaaee = effaced) ended (chinta) anxiety and (ganat) count – of vices which may keep me away from the Creator. 8.

ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਲਖ ਬਾਹਾ ॥ ਹਰਿ ਜਸੁ ਕੀਰਤਨੁ ਸੰਗਿ ਧਨੁ ਤਾਹਾ ॥ ਗਿਆਨ ਖੜਗੁ ਕਰਿ ਕਿਰਪਾ ਦੀਨਾ ਦੂਤ ਮਾਰੇ ਕਰਿ ਧਾਈ ਹੇ ॥੯॥

Har kā nām kot lakẖ bāhā.  Har jas kīrṯan sang ḏẖan ṯāhā.  Gi▫ān kẖaṛag kar kirpā ḏīnā ḏūṯ māre kar ḏẖā▫ī he. ||9||

 

Practice of (naam-u) virtues and commands of (har-i) the Almighty gives the strength of (kott-i = crore/ten million) crores and (lakh) lakhs of (baaha = arms) supporters. One who (keertan = sings) praises and emulates (jas-u = glory) virtues of (har-i) the Almighty, this (dhan-u) wealth (sang-i) accompanies (taaha) with that person to the hereafter – as resource for protection from rebirth.

One to whom the Almighty (kar-i kirpa) kindly (deena) gives (kharrag) the dagger of (giaan) awareness of Divine commands, (kar-i dhaee) chases and (maarey = kills) drives away (doot) the vices. 9.

 

ਹਰਿ ਕਾ ਜਾਪੁ ਜਪਹੁ ਜਪੁ ਜਪਨੇ ॥ ਜੀਤਿ ਆਵਹੁ ਵਸਹੁ ਘਰਿ ਅਪਨੇ ॥ ਲਖ ਚਉਰਾਸੀਹ ਨਰਕ ਨ ਦੇਖਹੁ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਈ ਹੇ ॥੧੦॥

Har kā jāp japahu jap japne.  Jīṯ āvhu vashu gẖar apne.  Lakẖ cẖa▫orāsīh narak na ḏekẖhu rasak rasak guṇ gā▫ī he. ||10||

 

(Japahu) remember and practice (jaap-u = what is to be remembered) Naam, i.e. virtues and commands of (har-i) the Almighty; make this (jap-u) remembrance regular (japney) practice. This way you will (jeet-i) win against temptations and (aavhu) come and (vasahu) abide in (apney) own (ghar-i) home, i.e. have a steady mind focused on God.

If you (rasak-i rasak-i) lovingly (gaaee = sing) praise and emulate (gun) virtues of the Almighty, you will not (deykhahu = see) go through (narak) the hell of (chauraasih) eighty four (lakh = hundred thousand) lakh life forms. 10.

 

ਖੰਡ ਬ੍ਰਹਮੰਡ ਉਧਾਰਣਹਾਰਾ ॥ ਊਚ ਅਥਾਹ ਅਗੰਮ ਅਪਾਰਾ ॥ ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਪ੍ਰਭੁ ਅਪਨੀ ਸੋ ਜਨੁ ਤਿਸਹਿ ਧਿਆਈ ਹੇ ॥੧੧॥

Kẖand barahmand uḏẖāraṇhārā.  Ūcẖ athāh agamm apārā.  Jis no kirpā kare parabẖ apnī so jan ṯisėh ḏẖi▫ā▫ī he. ||11||

 

The Almighty is (udhaaranhaara) savior of creatures of (khandd = part) the earth in the (brahmand) universe. IT is (ooch) high, (athaah = bottomless) unfathomable, (agamm) beyond reach/comprehension and (apaara) Infinite, i.e. no one knows IT’s ways.

One (no) on (jis) whom (pabh-u) the Almighty (karey) bestows (kripa) mercy/grace, (so) that (jan-u) person (dhiaaee) invokes (tisah-i = that) the Almighty. 11.

 

ਬੰਧਨ ਤੋੜਿ ਲੀਏ ਪ੍ਰਭਿ ਮੋਲੇ ॥ ਕਰਿ ਕਿਰਪਾ ਕੀਨੇ ਘਰ ਗੋਲੇ ॥ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੁ ਸਹਜ ਧੁਨਿ ਸਾਚੀ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੨॥

Banḏẖan ṯoṛ lī▫e parabẖ mole.  Kar kirpā kīne gẖar gole.  Anhaḏ ruṇ jẖuṇkār sahj ḏẖun sācẖī kār kamā▫ī he. ||12||

 

(Prabh-i) the Almighty (torr-i) breaks (badhan = bondages) attachments to the world-play, (lee-ey) takes/buys him/her (moley) at a price/outright purchase, and (kar-i kirpa) kindly makes (goley) slave of (ghar) the house, i.e. cause to live in obedience of IT’s commands.

(Anhad) incessant (run jhuhnkaar-u) sweet (dhun-i = tunes) celestial music plays (sahj) steadfastly in mind of one who (kamaaee) carries out (kaar) task/commands (sachi = true) of the Eternal. 12.

 

ਮਨਿ ਪਰਤੀਤਿ ਬਨੀ ਪ੍ਰਭ ਤੇਰੀ ॥ ਬਿਨਸਿ ਗਈ ਹਉਮੈ ਮਤਿ ਮੇਰੀ ॥ ਅੰਗੀਕਾਰੁ ਕੀਆ ਪ੍ਰਭਿ ਅਪਨੈ ਜਗ ਮਹਿ ਸੋਭ ਸੁਹਾਈ ਹੇ ॥੧੩॥

Man parṯīṯ banī parabẖ ṯerī.  Binas ga▫ī ha▫umai maṯ merī.  Angīkār kī▫ā parabẖ apnai jag mėh sobẖ suhā▫ī he. ||13||

 

Since I (bani) developed (parteet) faith (teyri = you) in You, o (prabh) Almighty, (meyri) my (mat-i) sense of (haumai) ego and (meyri = my) attachment to the world-play (binas gaee) has been destroyed.

And You, (apnai = own) my (prabh-i) Master (keea = did, angeekaar-u = acceptance) accepted me – caused me to be as You like and – my (sobh) glory has (suhaaee = looks good) spread (mah-i) in (jag) the world. 13.

 

ਜੈ ਜੈ ਕਾਰੁ ਜਪਹੁ ਜਗਦੀਸੈ ॥ ਬਲਿ ਬਲਿ ਜਾਈ ਪ੍ਰਭ ਅਪੁਨੇ ਈਸੈ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਦੀਸੈ ਏਕਾ ਜਗਤਿ ਸਬਾਈ ਹੇ ॥੧੪॥

Jai jai kār japahu jagḏīsai.  Bal bal jā▫ī parabẖ apune īsai.  Ŧis bin ḏūjā avar na ḏīsai ekā jagaṯ sabā▫ī he. ||14||

 

O human being, (japahu) make it a practice to (jai jai kaar-u = glorification) praise and emulate virtues (jagdeesai) of the Master of the world. (Bal-i bal-i jaai = be sacrifice) give up ego and humbly obey (apuney = own) your (prabh eesai) Master.

(Avar-u na) none else (bin-u) except (tis-u) that (deesai) is seen as Master; there is (eka) only One for (sabaaee) the whole (jagat-i) world. 14.

 

ਸਤਿ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਗੁਰ ਪਰਸਾਦਿ ਸਦਾ ਮਨੁ ਰਾਤਾ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਹਿ ਜਨ ਤੇਰੇ ਏਕੰਕਾਰਿ ਸਮਾਈ ਹੇ ॥੧੫॥

Saṯ saṯ saṯ parabẖ jāṯā.  Gur parsāḏ saḏā man rāṯā.  Simar simar jīvėh jan ṯere ekankār samā▫ī he. ||15||

 

The devotees (jaata = accept, sat-i sat-i = as true) acknowledge and obey commands of (prabh-u) the Almighty, thrice – in thought, word and deed. (Parsaad-i) with grace/guidance of the guru their (man-u) mind is (sadaa) ever (raata) imbued with love of the Master.

(Teyrey) Your (jan = servants) seekers (simar-i simar-i) recall Divine commands (jeevah-i = keep alive) do not fall prey to vices and (samaaee) merge in You (eykankaar-i) in the One Creator. 15.

 

ਭਗਤ ਜਨਾ ਕਾ ਪ੍ਰੀਤਮੁ ਪਿਆਰਾ ॥ ਸਭੈ ਉਧਾਰਣੁ ਖਸਮੁ ਹਮਾਰਾ ॥ ਸਿਮਰਿ ਨਾਮੁ ਪੁੰਨੀ ਸਭ ਇਛਾ ਜਨ ਨਾਨਕ ਪੈਜ ਰਖਾਈ ਹੇ ॥੧੬॥੧॥ Bẖagaṯ janā kā parīṯam pi▫ārā.  Sabẖai uḏẖāraṇ kẖasam hamārā.  Simar nām punnī sabẖ icẖẖā jan Nānak paij rakẖā▫ī he. ||16||1||

 

(Piaara) the dear Almighty is (preetam-u) Beloved (ka) of (bhagat janaa) the devotees. (Hamaara) our (khasam) Master (udhhaaran) is the savior of (sabhai) all.

(Sabh) all my (ichhaa) wishes – the foremost being to find God – have been (punni) fulfilled (simar-i = by remembrance) by keeping in mind (naam-u) Divine virtues and commands; Naam (rakhaaee) preserves (paij) the honor of (jan) humble fifth Nanak. 16. 1.

 

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ਮਾਰੂ ਸੋਲਹੇ ਮਹਲਾ ੫                               ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Mārū solhe mėhlā 5    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (solahey) of sixteen stanzas each of the fifth Guru in Raga Maaroo.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In this Shabad the fifth guru first shows a conversation between the body as wife and the soul as her spouse. The transitory nature of the association is depicted with its duration subject to will of the Creator. Later, the relationship between the soul and the Almighty as wife and husband is depicted.

 

ਸੰਗੀ ਜੋਗੀ ਨਾਰਿ ਲਪਟਾਣੀ ॥ ਉਰਝਿ ਰਹੀ ਰੰਗ ਰਸ ਮਾਣੀ ॥ ਕਿਰਤ ਸੰਜੋਗੀ ਭਏ ਇਕਤ੍ਰਾ ਕਰਤੇ ਭੋਗ ਬਿਲਾਸਾ ਹੇ ॥੧॥

Sangī jogī nār laptāṇī.  Urajẖ rahī rang ras māṇī.  Kiraṯ sanjogī bẖa▫e ikṯarā karṯe bẖog bilāsā he. ||1||

 

The soul is like a wandering (jogi) Yogi – it comes and gives life to (naar-i = wife) the body, but the latter (lapttani) clings to the soul. The body-wife (maani) enjoys (ras) the pleasures of (rang) merry-making in life and (urajh rahi) gets entangled – thinking the association is permanent.

They have (bhaey) got (ikatra) together (sanjogi) because the soul has taken birth based on past (kirat) deeds; they (kartey) make (bhog bilaasa) merry together. 1.

 

ਜੋ ਪਿਰੁ ਕਰੈ ਸੁ ਧਨ ਤਤੁ ਮਾਨੈ ॥ ਪਿਰੁ ਧਨਹਿ ਸੀਗਾਰਿ ਰਖੈ ਸੰਗਾਨੈ ॥ ਮਿਲਿ ਏਕਤ੍ਰ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਪ੍ਰਿਉ ਦੇ ਧਨਹਿ ਦਿਲਾਸਾ ਹੇ ॥੨॥

Jo pir karai so ḏẖan ṯaṯ mānai.  Pir dẖanėh sīgār rakẖai sangānai.  Mil ekṯar vasėh ḏin rāṯī pari▫o ḏe dẖanėh ḏilāsā he. ||2||

 

(Dhan = wife) the body (tat-u) immediately (maanai) complies with (jo) what (pir-u = husband) the soul (karai) directs. (Pir-u) the soul (seegaar-i) adorns (dhanah-i =wife) the body as long it (rakhai) keeps (sangaanai) with it, i.e. the body has life in company of the soul.

They (vasah-i) live (mil-i ikatr) together (din-u) day and (raati) night; presence of (priau) the soul (dey) gives (dilaasa) comfort/satisfaction (dhanah-i) to the body. 2.

 

ਧਨ ਮਾਗੈ ਪ੍ਰਿਉ ਬਹੁ ਬਿਧਿ ਧਾਵੈ ॥ ਜੋ ਪਾਵੈ ਸੋ ਆਣਿ ਦਿਖਾਵੈ ॥ ਏਕ ਵਸਤੁ ਕਉ ਪਹੁਚਿ ਨ ਸਾਕੈ ਧਨ ਰਹਤੀ ਭੂਖ ਪਿਆਸਾ ਹੇ ॥੩॥

Ḏẖan māgai pari▫o baho biḏẖ ḏẖāvai.  Jo pāvai so āṇ ḏikẖāvai.  Ėk vasaṯ ka▫o pahucẖ na sākai ḏẖan rahṯī bẖūkẖ pi▫āsā he. ||3||

 

When (dhan = wife) the body (maagai) asks for something (priau) the soul (dhaavai = runs) acts in (bahu) many (bidh-i) ways to fulfill the needs – for food, amelioration of pain and so on. And (jo) what it (paavai) gets (aan-i) brings and (dikhaavai) shows/gives (so) that – like between husband and wife in life.

(Dhan) the body (na saakai) cannot (pahuch-i) reach (kau) to, i.e. get, (eyk) one (vast-u) thing – Naam – and it (rahti) keeps having (bhookh) hunger and (piaasa) thirst, i.e. keeps yearning for Naam. 3.

 

ਧਨ ਕਰੈ ਬਿਨਉ ਦੋਊ ਕਰ ਜੋਰੈ ॥ ਪ੍ਰਿਅ ਪਰਦੇਸਿ ਨ ਜਾਹੁ ਵਸਹੁ ਘਰਿ ਮੋਰੈ ॥ ਐਸਾ ਬਣਜੁ ਕਰਹੁ ਗ੍ਰਿਹ ਭੀਤਰਿ ਜਿਤੁ ਉਤਰੈ ਭੂਖ ਪਿਆਸਾ ਹੇ ॥੪॥

Ḏẖan karai bin▫o ḏo▫ū kar jorai.  Pari▫a parḏes na jāhu vashu gẖar morai.  Aisā baṇaj karahu garih bẖīṯar jiṯ uṯrai bẖūkẖ pi▫āsā he. ||4||

 

(Dhan) the body (karai) makes (binau) request with (do-oo) both (kar) hands (jorai) folded; o (pria) beloved, do not (jaahu) go (pardeys-i = foreign land) outside but (vasahu) dwell/remain in (morai) my (ghar) house, i.e. do not go elsewhere to look for the Almighty.

(Karahu) make (aisa) such (banaj-u = business) efforts (bheetar-i) in this (grih) house, i.e. search for God within (jit-u) by which my (bhookh) hunger and (piaasa) thirst (utrai) removed, i.e. my yearning is fulfilled 4.

ਸਗਲੇ ਕਰਮ ਧਰਮ ਜੁਗ ਸਾਧਾ ॥ ਬਿਨੁ ਹਰਿ ਰਸ ਸੁਖੁ ਤਿਲੁ ਨਹੀ ਲਾਧਾ ॥ ਭਈ ਕ੍ਰਿਪਾ ਨਾਨਕ ਸਤਸੰਗੇ ਤਉ ਧਨ ਪਿਰ ਅਨੰਦ ਉਲਾਸਾ ਹੇ ॥੫॥

Sagle karam ḏẖaram jug sāḏẖā.  Bin har ras sukẖ ṯil nahī lāḏẖā.  Bẖa▫ī kirpā Nānak saṯsange ṯa▫o ḏẖan pir anand ulāsā he. ||5||

 

The human being (saadhaa) does (sagely) all (dharam) laid down (karam) rituals (jug = age) in life, but one should know that one does not (laadha) obtain (til-u = sesame seed) even a bit of (sukh-u) peace (bin-u) without (ras-u = taste) love/obedience of (har-i) the Almighty.

When (kripa =mercy) divine grace is (bhaee) bestowed by joining (satsangey) holy congregation – to learn practice of Naam – (tau) then (dhan) body and (pir) soul experience (anand) bliss and (ulaasa) joy, says fifth Nanak. 5.

 

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ਧਨ ਅੰਧੀ ਪਿਰੁ ਚਪਲੁ ਸਿਆਨਾ ॥ ਪੰਚ ਤਤੁ ਕਾ ਰਚਨੁ ਰਚਾਨਾ ॥ ਜਿਸੁ ਵਖਰ ਕਉ ਤੁਮ ਆਏ ਹਹੁ ਸੋ ਪਾਇਓ ਸਤਿਗੁਰ ਪਾਸਾ ਹੇ ॥੬॥

Ḏẖan anḏẖī pir cẖapal si▫ānā.  Pancẖ ṯaṯ kā racẖan racẖānā.  Jis vakẖar ka▫o ṯum ā▫e hahu so pā▫i▫o saṯgur pāsā he. ||6||

 

(Dhan = wife) the body is (andhi = blind) blinded by attachment to the world-play but (pir-u) the soul is (chapal) wavering and (siaana) clever. It (rachaana) remains caught in (rachan-u = creation) play of (panch) five (tat-u) elements, i.e. pursues physical goals.

But o soul, (vakhar = merchandise) the purpose – union with the Creator – (kau) for (jis-u) which (tum) you (hahu) have (aaey = come) taken human birth, (so) that is (paaio) is obtained (paasa) from (satigur) the true guru. 6.

 

ਧਨ ਕਹੈ ਤੂ ਵਸੁ ਮੈ ਨਾਲੇ ॥ ਪ੍ਰਿਅ ਸੁਖਵਾਸੀ ਬਾਲ ਗੁਪਾਲੇ ॥ ਤੁਝੈ ਬਿਨਾ ਹਉ ਕਿਤ ਹੀ ਨ ਲੇਖੈ ਵਚਨੁ ਦੇਹਿ ਛੋਡਿ ਨ ਜਾਸਾ ਹੇ ॥੭॥

Ḏẖan kahai ṯū vas mai nāle.  Pari▫a sukẖvāsī bāl gupāle.  Ŧujẖai binā ha▫o kiṯ hī na lekẖai vacẖan ḏėh cẖẖod na jāsā he. ||7|

 

(Dhan) the body (kahai) says to the soul; (too) you please (vas-u) live (naaley) with (mai) me, my (pria) beloved (sukhvaasi) comfortably living (baal) youthful (gupaaley) provider.

(Hau) I am of (kitai na) no (leykhai = account) value (binaa) without (tujhai) you; (deyh-i) give me your (vachan-u) word that you will not (chhodd-i) leave me and (jaasa) go. 7.

 

ਪਿਰਿ ਕਹਿਆ ਹਉ ਹੁਕਮੀ ਬੰਦਾ ॥ ਓਹੁ ਭਾਰੋ ਠਾਕੁਰੁ ਜਿਸੁ ਕਾਣਿ ਨ ਛੰਦਾ ॥ ਜਿਚਰੁ ਰਾਖੈ ਤਿਚਰੁ ਤੁਮ ਸੰਗਿ ਰਹਣਾ ਜਾ ਸਦੇ ਤ ਊਠਿ ਸਿਧਾਸਾ ਹੇ ॥੮॥

Pir kahi▫ā ha▫o hukmī banḏā.  Oh bẖāro ṯẖākur jis kāṇ na cẖẖanḏā.  Jicẖar rākẖai ṯicẖar ṯum sang rahṇā jā saḏe ṯa ūṯẖ siḏẖāsā he. ||8||

 

(Pir-i = husband) the soul (kahiaa) says, (hau) I am (bandaa) a servant (hukmi) subject to commands of the Master. (Ohu) that (tthaakur-u) Master is (bhaaro = weighty) great (jis-u) who is not (kaan) in awe of/answerable to, or (chhandaa) dependent on anyone, i.e. is of independent will. 

I can (rahna) live (sang-i) with (tum) you only (tichar-u) until then (jichar-u) as long as IT (raakhai) keeps me; and (ja) when IT (sadey) calls (ta) then I have to (ootth-i) get up and (sidhaasa) leave. 8.

 

ਜਉ ਪ੍ਰਿਅ ਬਚਨ ਕਹੇ ਧਨ ਸਾਚੇ ॥ ਧਨ ਕਛੂ ਨ ਸਮਝੈ ਚੰਚਲਿ ਕਾਚੇ ॥ ਬਹੁਰਿ ਬਹੁਰਿ ਪਿਰ ਹੀ ਸੰਗੁ ਮਾਗੈ ਓਹੁ ਬਾਤ ਜਾਨੈ ਕਰਿ ਹਾਸਾ ਹੇ ॥੯॥

Ja▫o pari▫a bacẖan kahe ḏẖan sācẖe.  Ḏẖan kacẖẖū na samjẖai cẖancẖal kācẖe.  Bahur bahur pir hī sang māgai oh bāṯ jānai kar hāsā he. ||9||

 

(Jau) when (pria) the soul (kahey) said (saachey) truthful (bachan) words to (dhan) the body. (Dhan) the body does not (samjhai) understand (kachhoo) anything being (chanchal-i) wavering and (kaachey = raw/unbaked) unaware of the spiritual aspect.

It (hi) only (maagai) asks for (sang-u) company of (pir) the soul, and (kar-i jaanai) considers (oh-u) those (baat) words as (haasa = laughter) a joke. 9.

 

ਆਈ ਆਗਿਆ ਪਿਰਹੁ ਬੁਲਾਇਆ ॥ ਨਾ ਧਨ ਪੁਛੀ ਨ ਮਤਾ ਪਕਾਇਆ ॥ ਊਠਿ ਸਿਧਾਇਓ ਛੂਟਰਿ ਮਾਟੀ ਦੇਖੁ ਨਾਨਕ ਮਿਥਨ ਮੋਹਾਸਾ ਹੇ ॥੧੦॥

Ā▫ī āgi▫ā pirahu bulā▫i▫ā.  Nā ḏẖan pucẖẖī na maṯā pakā▫i▫ā.  Ūṯẖ siḏẖā▫i▫o cẖẖūtar mātī ḏekẖ Nānak mithan mohāsā he. ||10||

 

When (aagiaa) the command/message (aai) comes (bulaaiaa) calling (pirhau) the soul. The soul is neither (puchhi) asks (dhan) the body nor (mataa pakaaiaa) makes plan for departure – has to leave forthwith.

It immediately (ootth-i) gets up and (sidhaaio) leaves (chhoottar-i) abandoning (maatti = dust) the body; (deykh-u) see (mithan) the false (mohaasa) attachment – transitory association in the world-play, says fifth Nanak. 10.

 

Note: From here on the Guru gives instructions to the mind/soul.

 

ਰੇ ਮਨ ਲੋਭੀ ਸੁਣਿ ਮਨ ਮੇਰੇ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਦਿਨੁ ਰਾਤਿ ਸਦੇਰੇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਪਚਿ ਮੂਏ ਸਾਕਤ ਨਿਗੁਰੇ ਗਲਿ ਜਮ ਫਾਸਾ ਹੇ ॥੧੧॥

Re man lobẖī suṇ man mere.  Saṯgur sev ḏin rāṯ saḏere.  Bin saṯgur pacẖ mū▫e sākaṯ nigure gal jam fāsā he. ||11||

 

(Sun-i) listen (rey) o (meyrey) my (lobhi) greedy (man) mind – wealth shall not accompany you to the hereafter. (Sadeyrey/sadaa) ever (seyv-i = serve) obey (satigur-u) the true guru (din-u) day and (raat-i) night – to keep commands of the Almighty in mind all the time.

(Saakat = worshipper of Shakti) seekers of material gains, (pach-i) burn and (mooey) die, i.e. fall prey to vices, because they (nigurey = guru-less) do not follow the guru and thus have (phaasa) noose (jam) of Divine justice (gal-i) round the neck, i.e. are put in cycles of births and deaths. 11.

 

ਮਨਮੁਖਿ ਆਵੈ ਮਨਮੁਖਿ ਜਾਵੈ ॥ ਮਨਮੁਖਿ ਫਿਰਿ ਫਿਰਿ ਚੋਟਾ ਖਾਵੈ ॥ ਜਿਤਨੇ ਨਰਕ ਸੇ ਮਨਮੁਖਿ ਭੋਗੈ ਗੁਰਮੁਖਿ ਲੇਪੁ ਨ ਮਾਸਾ ਹੇ ॥੧੨॥

Manmukẖ āvai manmukẖ jāvai.  Manmukẖ fir fir cẖotā kẖāvai.  Jiṯne narak se manmukẖ bẖogai gurmukẖ lep na māsā he. ||12||

 

(Manmukh-i) a self-willed person – does not follow the guru to obey Divine commands and – (aavai = comes) takes birth and (jaavai = goes) dies again and again. A Manmukh (khaavai) receives (chotta) hits – is pushed back and denied union with the Almighty to be reborn – (phir-i phir-i) again and again.

(Jitney = as many) all (narak) the hells there are, a Mamukh (bhogai) goes through (sey) them, i.e. takes all the 84 lakh life forms; but (gurmukh-i) one who follows the guru is not (leyp-u) touched by that pain (maassa) a bit. 12.

 

ਗੁਰਮੁਖਿ ਸੋਇ ਜਿ ਹਰਿ ਜੀਉ ਭਾਇਆ ॥ ਤਿਸੁ ਕਉਣੁ ਮਿਟਾਵੈ ਜਿ ਪ੍ਰਭਿ ਪਹਿਰਾਇਆ ॥ ਸਦਾ ਅਨੰਦੁ ਕਰੇ ਆਨੰਦੀ ਜਿਸੁ ਸਿਰਪਾਉ ਪਇਆ ਗਲਿ ਖਾਸਾ ਹੇ ॥੧੩॥

Gurmukẖ so▫e jė har jī▫o bẖā▫i▫ā.  Ŧis ka▫uṇ mitāvai jė parabẖ pėhrā▫i▫ā.  Saḏā anand kare ānanḏī jis sirpā▫o pa▫i▫ā gal kẖāsā he. ||13||

 

(Gurmukh-i) a guru’s follower is (soey) that (j-i) who is (bhaiaa) liked by (jeeo) the revered (har-i) Almighty. (Kaun-u = who?) no one can (mittaavai) efface the approval for union with the Almighty whom (j-i) whom (prabh-i) the Master (pahraaiaa) gives to wear – the robe of honor.

(Aanandi) the Blessed Almighty (sadaa) ever (karey) bestows (anand-u) bliss on one, round (jis-u) whose (gal-i) neck (khaasa) special (sirpaau) robe of honor is (paiaa) is put – that soul merges in the Almighty and rests in peace. 13.

 

ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਪੂਰੇ ॥ ਸਰਣਿ ਕੇ ਦਾਤੇ ਬਚਨ ਕੇ ਸੂਰੇ ॥ ਐਸਾ ਪ੍ਰਭੁ ਮਿਲਿਆ ਸੁਖਦਾਤਾ ਵਿਛੁੜਿ ਨ ਕਤ ਹੀ ਜਾਸਾ ਹੇ ॥੧੪॥

Ha▫o balihārī saṯgur pūre.  Saraṇ ke ḏāṯe bacẖan ke sūre.  Aisā parabẖ mili▫ā sukẖ▫ḏāṯa vicẖẖuṛ na kaṯ hī jāsā he. ||14||

 

(Hau) I (balihaari = am sacrifice) adore the Almighty (poorey) perfect (satigur) true guru, (daatey = giver) the provider of (saran-i) sanctuary/protection and (soorey) warrior (key) of (bachan) word – idiom for keeping the word.

Once one (miliaa) finds (aisa) such (prabh-u) Almighty (sukhdaata = giver of peace) source of solace, then one is not (vicchurr-i) not separated to (jaasa) go (kat hi) anywhere, i.e. does not look to anyone else. 14.

 

ਗੁਣ ਨਿਧਾਨ ਕਿਛੁ ਕੀਮ ਨ ਪਾਈ ॥ ਘਟਿ ਘਟਿ ਪੂਰਿ ਰਹਿਓ ਸਭ ਠਾਈ ॥ ਨਾਨਕ ਸਰਣਿ ਦੀਨ ਦੁਖ ਭੰਜਨ ਹਉ ਰੇਣ ਤੇਰੇ ਜੋ ਦਾਸਾ ਹੇ ॥੧੫॥੧॥੨॥

Guṇ niḏẖān kicẖẖ kīm na pā▫ī.  Gẖat gẖat pūr rahi▫o sabẖ ṯẖā▫ī.  Nānak saraṇ ḏīn ḏukẖ bẖanjan ha▫o reṇ ṯere jo ḏāsā he. ||15||1||2||

 

The Almighty is (nidhaan) the treasure of (gun) virtues; (kichh na = not any) no (keem) price can be (paai) put on IT, i.e. the Almighty is beyond appraisal. IT (rahio = remains, poor-i = filling) pervades (sabh) all (tthaai) places and (ghatt-i  ghatt-i) all bodies/minds.

I have placed myself (saran-i = in sanctuary) in Your care and obedience, o Almighty; You are (bhanjan) the destroyer of (dukh) distress of (deen = poor) the hapless; (hau) I am (reyn) the dust of the feet of those (jo) who are (teyrey) Your (daasa = servants) seekers/devotees, i.e. who live by Your commands, says fifth Nanak. 15. 1. 2.