SGGS pp 610-612, Soratth M: 5, Shabads 7-12.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਤਨੁ ਸੰਤਨ ਕਾ ਧਨੁ ਸੰਤਨ ਕਾ ਮਨੁ ਕਾ ਕੀਆ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਸਰਬ ਕੁਸਲ ਤਬ ਥੀਆ ॥੧॥
Soraṯẖ mėhlā 5. Ŧan sanṯan kā ḏẖan sanṯan kā man sanṯan kā kī▫ā. Sanṯ parsāḏ har nām ḏẖi▫ā▫i▫ā sarab kusal ṯab thī▫ā. ||1||
Composition of the fifth Guru in Raga Soratth. When one (keeaa = makes) dedicates (tan-u) body, (dhan-u) wealth and (man-u) mind to (santan) the seekers, i.e. follows their example
And (prasaad-i = with grace) with guidance of (sant) the seekers, (dhiaaia) pays attention to (har-i naam-u) Divine virtues and commands – as guide for life, (tab) then (sarab) total (kusal) well-being (theea) takes place – is experienced. 1.
ਸੰਤਨ ਬਿਨੁ ਅਵਰੁ ਨ ਦਾਤਾ ਬੀਆ ॥ ਜੋ ਜੋ ਸਰਣਿ ਪਰੈ ਸਾਧੂ ਕੀ ਸੋ ਪਾਰਗਰਾਮੀ ਕੀਆ ॥ ਰਹਾਉ ॥
Sanṯan bin avar na ḏāṯā bī▫ā. Jo jo saraṇ parai sāḏẖū kī so pārgarāmī kī▫ā. Rahā▫o.
There is no (avar-u, beeaa = second) other (daata = giver) benefactor – whose example to follow – (bin-u) except (santan = saints) those who remember the Almighty.
(Jo jo) whosoever (parai = puts) places the self (saran-i) in the care of (sadhoo) the guru – as do the devotees – , (so) that person (keeaa) is made (paargraami) resident of the far bank of the world-ocean, i.e. is accepted for union with the Creator.
(Rahaau) dwell on this and contemplate.
ਕੋਟਿ ਪਰਾਧ ਮਿਟਹਿ ਜਨ ਸੇਵਾ ਹਰਿ ਕੀਰਤਨੁ ਰਸਿ ਗਾਈਐ ॥ ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਜਨ ਕਾ ਸੰਗੁ ਵਡਭਾਗੀ ਪਾਈਐ ॥੨॥
Kot parāḏẖ mitėh jan sevā har kīrṯan ras gā▫ī▫ai. Īhā sukẖ āgai mukẖ ūjal jan kā sang vadbẖāgī pā▫ī▫ai. ||2||
Influence of (kott-i = crore/ten million) countless past (praadh/apraadh) faults (mittey = effaced) are washed off the mind by (seyva = service) following (jan = servants) devotees, in (gaaeeai) singing (keertan = praises) virtues of (har-i) the Almighty (ras-i = with relish) lovingly.
(Sang-u) company of (jan) the devotees is (paaeeai) obtained (vaddbhaagi) with good fortune; one who follows them experiences (sukh-u) peace (eehaa = here) in life and has (oojal) a bright (mukh) face (aagai = ahead) in Divine court, i.e. is found unblemished, and accepted for union with the Creator. 2.
ਰਸਨਾ ਏਕ ਅਨੇਕ ਗੁਣ ਪੂਰਨ ਜਨ ਕੀ ਕੇਤਕ ਉਪਮਾ ਕਹੀਐ ॥ ਅਗਮ ਅਗੋਚਰ ਸਦ ਅਬਿਨਾਸੀ ਸਰਣਿ ਸੰਤਨ ਕੀ ਲਹੀਐ ॥੩॥
Rasnā ek anek guṇ pūran jan kī keṯak upmā kahī▫ai. Agam agocẖar saḏ abẖināsī saraṇ sanṯan kī lahī▫ai. ||3||
I have (eyk) one (rasna) tongue but (jan) the devotees are (pooran) full of (aneyk) countless (gun) virtues; (keytak) what all (upmaa) similes for virtues can we (kaheeai) give to praise them.
The Almighty is (agam) beyond reach, (agochar) not perceived by the senses, and is (sad) ever (abinaasi = imperishable) Eternal and (laheeai) is found (saran-i sanctuary/care) by learning from (santan) the devotees. 3
ਨਿਰਗੁਨ ਨੀਚ ਅਨਾਥ ਅਪਰਾਧੀ ਓਟ ਸੰਤਨ ਕੀ ਆਹੀ ॥ ਬੂਡਤ ਮੋਹ ਗ੍ਰਿਹ ਅੰਧ ਕੂਪ ਮਹਿ ਨਾਨਕ ਲੇਹੁ ਨਿਬਾਹੀ ॥੪॥੭॥
Nirgun nīcẖ anāth aprāḏẖī ot sanṯan kī āhī. Būdaṯ moh garih anḏẖ kūp mėh Nānak leho nibāhī. ||4||7||
I am (nirgun) bereft of virtues, (neech) lowly in conduct, (anaath = without Master) have not remembered the Almighty, but (aahi) have sought (ott = cover) protection, i.e. followed the example, of the devotees.
I am (booddat) drowning (mah-i) in (andh) the blind (koop) well of, i.e. am blinded by, (moh) attachment to (grih = home) the world-play; o devotees, please (leyhu nibaahi) be with me until the end – so that I keep away from these attachments, says the fifth Nanak. 4. 7.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੧ ॥ ਜਾ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਤੂ ਕਰਤੇ ਤਾ ਕੀ ਤੈਂ ਆਸ ਪੁਜਾਈ ॥ ਦਾਸ ਅਪੁਨੇ ਕਉ ਤੂ ਵਿਸਰਹਿ ਨਾਹੀ ਚਰਣ ਧੂਰਿ ਮਨਿ ਭਾਈ ॥੧॥
Soraṯẖ mėhlā 5 gẖar 1. Jā kai hirḏai vasi▫ā ṯū karṯe ṯā kī ṯaiʼn ās pujā▫ī. Ḏās apune ka▫o ṯū visrahi nāhī cẖaraṇ ḏẖūr man bẖā▫ī. ||1||
Composition of the fifth Guru in Raga Soratth, (ghar-u 1) to be sung to the first beat. O (kartey) Creator, (ja kai) one who (vasiaa = dwell) remembers (too) You (hirdai) in mind, (too) You (pujaai) fulfil (aas) the wishes (ta ki) of that person, i.e. one who lives in obedience of Divine obedience – the laws of nature, achieves his/her objective.
Please bless (apuney) Your (daas) humble servant (naahi) never (visrah-i) to forget you (man-i) from the mind and s/he (bhaai) loves (dhoor-i/dhoorr) the dust of Your (charan) feet, i.e. humbly lives by Your virtues and commands. 1.
ਤੇਰੀ ਅਕਥ ਕਥਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ਗੁਣ ਨਿਧਾਨ ਸੁਖਦਾਤੇ ਸੁਆਮੀ ਸਭ ਤੇ ਊਚ ਬਡਾਈ ॥ ਰਹਾਉ ॥
Ŧerī akath kathā kathan na jā▫ī. Guṇ niḏẖān sukẖ▫ḏāṯe su▫āmī sabẖ ṯe ūcẖ badā▫ī. Rahā▫o.
O Almighty, (t-eri) Your (kathaa = description) Being is (akath) beyond description; You (na jaaee) cannot be (kathn-u = said) described.
We only know that You are (nidhaan = treasure) the epitome of virtues, and (sukhdaatey = giver of comforts) source of solace, and whose (baddaaee = greatness) virtues are (ooch) most sublime (sabh tey = than all) of all.
(Rahaau) dwell on this and contemplate.
ਸੋ ਸੋ ਕਰਮ ਕਰਤ ਹੈ ਪ੍ਰਾਣੀ ਜੈਸੀ ਤੁਮ ਲਿਖਿ ਪਾਈ ॥ ਸੇਵਕ ਕਉ ਤੁਮ ਸੇਵਾ ਦੀਨੀ ਦਰਸਨੁ ਦੇਖਿ ਅਘਾਈ ॥੨॥
So so karam karaṯ hai parāṇī jaisī ṯum likẖ pā▫ī. Sevak ka▫o ṯum sevā ḏīnī ḏarsan ḏekẖ agẖā▫ī. ||2||
(Praani) the mortal (karat hai) does (so so) all those (karam) deeds, (jaisi) as (tum) You have (likh-i paai = written) ordained.
(Tum) You (deeni = given) prescribed (seyva = service) practice of Your virtues and commands, i.e. Naam, (kau) to (seyvak = servant) the devotee and s/he (aghaai = sated) is happy to obtain (darsan-u = sight) awareness of Naam for that. 2.
ਸਰਬ ਨਿਰੰਤਰਿ ਤੁਮਹਿ ਸਮਾਨੇ ਜਾ ਕਉ ਤੁਧੁ ਆਪਿ ਬੁਝਾਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਮਿਟਿਓ ਅਗਿਆਨਾ ਪ੍ਰਗਟ ਭਏ ਸਭ ਠਾਈ ॥੩॥
Sarab niranṯar ṯumėh samāne jā ka▫o ṯuḏẖ āp bujẖā▫ī. Gur parsāḏ miti▫o agi▫ānā pargat bẖa▫e sabẖ ṯẖā▫ī. ||3||
(Tumah-i) You are (nirantar-i = without gap) continuously (samaaey = contained) present in (sarab) all; those (ja kau) to whom (tudh-u) You (aap-i) Your-self (bujhaaee) enable to recognize within – find You.
It is (gurparsaad-i) with the guru’s grace/guidance that (agiaana) ignorance (mittio = effaced) is removed and the Almighty (pragatt bhaey = manifests) is seen present at (sabh) all (tthaee) places – and within. 3.
ਸੋਈ ਗਿਆਨੀ ਸੋਈ ਧਿਆਨੀ ਸੋਈ ਪੁਰਖੁ ਸੁਭਾਈ ॥ ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਭਏ ਦਇਆਲਾ ਤਾ ਕਉ ਮਨ ਤੇ ਬਿਸਰਿ ਨ ਜਾਈ ॥੪॥੮॥
So▫ī gi▫ānī so▫ī ḏẖi▫ānī so▫ī purakẖ subẖā▫ī. Kaho Nānak jis bẖa▫e ḏa▫i▫ālā ṯā ka▫o man ṯe bisar na jā▫ī. ||4||8||
Only (soee) that (purakh-u) person (giaani) is aware of, and (dhiaani) pays attention to Naam, and (subhaai) is good-natured, (jis-u) to whom the Almighty (bhaey) is (daiaala = compassionate) kind; IT is never (visar-u jaai) forgotten (ta kau) that person, (kah-u) says Nanak the fifth. 4. 8.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਸਗਲ ਸਮਗ੍ਰੀ ਮੋਹਿ ਵਿਆਪੀ ਕਬ ਊਚੇ ਕਬ ਨੀਚੇ ॥ ਸੁਧੁ ਨ ਹੋਈਐ ਕਾਹੂ ਜਤਨਾ ਓੜਕਿ ਕੋ ਨ ਪਹੂਚੇ ॥੧॥
Soraṯẖ mėhlā 5. Sagal samagrī mohi vi▫āpī kab ūcẖe kab nīcẖe. Suḏẖ na ho▫ī▫ai kāhū jaṯnā oṛak ko na pahūcẖe. ||1||
Composition of the fifth Guru in Raga Soratth. (Sagal) all (samagri = creation) humankind is (viaapi) engrossed (moh-i) in allurements of the world-play; it indulges (kab) sometimes in (oochey = high) virtues and sometimes (neechey = low) vices.
We cannot, (hoeeai) be (sudh-u) purified by (kaahoo) any (jatna) personal efforts and no one (pahoochai) reaches (orrak-i= end) the destination, i.e. unites with the Almighty – without the guru’s guidance. 1.
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ਮੇਰੇ ਮਨ ਸਾਧ ਸਰਣਿ ਛੁਟਕਾਰਾ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਜਨਮ ਮਰਣੁ ਨ ਰਹਈ ਫਿਰਿ ਆਵਤ ਬਾਰੋ ਬਾਰਾ ॥ ਰਹਾਉ ॥
Mere man sāḏẖ saraṇ cẖẖutkārā. Bin gur pūre janam maraṇ na rah▫ī fir āvaṯ bāro bārā. Rahā▫o.
O (meyrey) my (man) mind, (chhuttkaara = release) freedom from attachment to the world-play is possible by (charan = sanctuary) being in care of, i.e. with guidance of (saadh) the guru.
(Bin-u) without guidance of (poorey) the perfect guru, cycles of (janam) being born and (maran-u) dying are not (rahaee) avoided, and one (aavat = comes) is born (baaro baara) again and again.
(Rahaau) dwell on this and contemplate.
ਓਹੁ ਜੁ ਭਰਮੁ ਭੁਲਾਵਾ ਕਹੀਅਤ ਤਿਨ ਮਹਿ ਉਰਝਿਓ ਸਗਲ ਸੰਸਾਰਾ ॥ ਪੂਰਨ ਭਗਤੁ ਪੁਰਖ ਸੁਆਮੀ ਕਾ ਸਰਬ ਥੋਕ ਤੇ ਨਿਆਰਾ ॥੨॥
Oh jo bẖaram bẖulāvā kahī▫aṯ ṯin mėh urjẖi▫o sagal sansārā. Pūran bẖagaṯ purakẖ su▫āmī kā sarab thok ṯe ni▫ārā. ||2||
(Oh-u) that state (j-u) which (kaheeai) is called (bhulaava) going astray in (bharam-u) delusion, i.e. not finding Divine presence within and committing vices; (sagal) the whole (sansaara = world) mankind is (urjhio) entangled (mah-i) in (tin) that.
Only (pooran) a perfect (bhagat-u) devotee of (purakh-u) the all-pervasive (suaami) Master is (niaara = different) free (tye) from attachment to (sarab) all (thok) things – that tempt. 2.
ਨਿੰਦਉ ਨਾਹੀ ਕਾਹੂ ਬਾਤੈ ਏਹੁ ਖਸਮ ਕਾ ਕੀਆ ॥ ਜਾ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਪ੍ਰਭਿ ਮੇਰੈ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਨਾਉ ਲੀਆ ॥੩॥
Ninḏa▫o nāhī kāhū bāṯai ehu kẖasam kā kī▫ā. Jā ka▫o kirpā karī parabẖ merai mil sāḏẖsangaṯ nā▫o lī▫ā. ||3||
I do not (nindau) slander the phenomenon of attachment because (ih-u) it (keeaa) is created by (khasam) the Master.
One (ja kau) on whom (prabh-i) the Master (meyrey = my) of all (kripa kar-i) is kind, s/he (mil-i) joins (saadsangat-i) holy congregation to (leea = utters) remember and reflect on (naau/naam) Divine virtues and commands – we should therefore act to ean Divine grace. 3.
ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਸਤਿਗੁਰ ਸਭਨਾ ਕਰਤ ਉਧਾਰਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਹੀ ਤਰੀਐ ਇਹੁ ਪੂਰਨ ਤਤੁ ਬੀਚਾਰਾ ॥੪॥੯॥
Pārbarahm parmesur saṯgur sabẖnā karaṯ uḏẖārā. Kaho Nānak gur bin nahī ṯarī▫ai ih pūran ṯaṯ bīcẖārā. ||4||9||
(Satigur) the true guru, the embodiment of (paarbrahm) the transcendent (parm-esur) Supreme Master, (karat udhaara) emancipates (sabhna) all from attachments in the world-play.
(Kahu) says the fifth Nanak: One cannot (tareeai = float) get across the world-ocean (bin-u) without the guru; (ih-u) this is (pooran) the prefect and (tat-u) really good (beechaara) thinking and contemplation. 4. 9.
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Note: Human birth is an opportunity for the soul to attain union with the Creator. The Shabad below gives the method advocated by the Sikh faith, which is to follow the guru’s teachings to be aware of Naam or virtues and commands of the Almighty and live by them; it involves no rituals or superstitions.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਖੋਜਤ ਖੋਜਤ ਖੋਜਿ ਬੀਚਾਰਿਓ ਰਾਮ ਨਾਮੁ ਤਤੁ ਸਾਰਾ ॥ ਕਿਲਬਿਖ ਕਾਟੇ ਨਿਮਖ ਅਰਾਧਿਆ ਗੁਰਮੁਖਿ ਪਾਰਿ ਉਤਾਰਾ ॥੧॥
Soraṯẖ mėhlā 5. Kẖojaṯ kẖojaṯ kẖoj bīcẖāri▫o rām nām ṯaṯ sārā. Kilbikẖ kāte nimakẖ arāḏẖi▫ā gurmukẖ pār uṯārā. ||1||
Composition of the fifth Guru in Raga Soratth: I (khojat khojat) searched and searched for the Almighty, and (khoj-i) while searching (beechaario) reflected. I realized that the practice of (naam-u) emulating virtues and obeying Hukam/commands of (raam) the all-pervasive Master, is (saara) the sublime (tat-u) essence of the methods to find God.
Once one (araadhiaa) invokes even (nimakh) a bit, – and starts living by Naam – (gurmukh-i) under guidance of the guru, thoughts of (kilbikh) wrongdoings – which impede union with the Almighty – (kaattey = cut) are dispelled. One then commits no wrongdoings and (utaara) lands (paar) on the far bank, i.e. gets across the world-ocean/overcomes temptations, to unite with the Master, and not be born again. 1.
ਹਰਿ ਰਸੁ ਪੀਵਹੁ ਪੁਰਖ ਗਿਆਨੀ ॥ ਸੁਣਿ ਸੁਣਿ ਮਹਾ ਤ੍ਰਿਪਤਿ ਮਨੁ ਪਾਵੈ ਸਾਧੂ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਰਹਾਉ ॥
Har ras pīvhu purakẖ gi▫ānī. Suṇ suṇ mahā ṯaripaṯ man pāvai sāḏẖū amriṯ bānī. Rahā▫o.
O (giaani = learned) wise (purakh) person, (peevh-u) drink (har-i ras-u) the Divine elixir, i.e. assimilate and practice Naam/Divine virtues and commands.
(Sun-i sun-i) by ever listening to Naam with (amrit) the life-giving (baani) words of (sadhoo) the guru, (man-u) the mind (paavai) gets (mahaa) great (tript-i) satisfaction – by becoming aware of and living by Naam, the guide for life.
(Rahaau) dwell on this and contemplate.
ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਸਚੁ ਪਾਈਐ ਸਰਬ ਸੁਖਾ ਕਾ ਦਾਤਾ ॥ ਅਪੁਨੇ ਦਾਸ ਕਉ ਭਗਤਿ ਦਾਨੁ ਦੇਵੈ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥੨॥
Mukaṯ bẖugaṯ jugaṯ sacẖ pā▫ī▫ai sarab sukẖā kā ḏāṯā. Apune ḏās ka▫o bẖagaṯ ḏān ḏevai pūran purakẖ biḏẖāṯā. ||2||
Practice of Naam enables (mukat-i) emancipation – from vices in life and hence from rebirth on death – and at the same time (bhugat-i = food/consumables) enjoy life; it is (jugat-i) the method of (paaeeai) finding (sach-u) the Eternal Master, (daata = giver) the source of (sarab) all (sukhaa) comforts, i.e. solace.
(Pooran) the perfect (purakh-u) all-pervasive (bidhaata) Creator and Master of destiny (deyvai) gives (daan-u = alms) the benediction of (bhagat-i) devotion – to live by Naam – to (apuney) IT’s (daas) servants/seekers. 2.
ਸ੍ਰਵਣੀ ਸੁਣੀਐ ਰਸਨਾ ਗਾਈਐ ਹਿਰਦੈ ਧਿਆਈਐ ਸੋਈ ॥ ਕਰਣ ਕਾਰਣ ਸਮਰਥ ਸੁਆਮੀ ਜਾ ਤੇ ਬ੍ਰਿਥਾ ਨ ਕੋਈ ॥੩॥
Sarvaṇī suṇī▫ai rasnā gā▫ī▫ai hirḏai ḏẖi▫ā▫ī▫ai so▫ī. Karaṇ kāraṇ samrath su▫āmī jā ṯe baritha na ko▫ī. ||3||
We should (suneeai) listen to Naam (srvani) with the ears, (gaaeeai) sing (rasna) with the tongue, and (dhiaaeeai) pay attention (hirdai) in the mind to Naam/virtues and commands of (soee = that) the One Master.
There is (na koee) none/nothing is (britha = empty) outside (ja tey = from whom) the domain of (suaami) the Master, (samrath) the omnipotent (kaaran) cause of (karan – action) all that happens. 3.
ਵਡੈ ਭਾਗਿ ਰਤਨ ਜਨਮੁ ਪਾਇਆ ਕਰਹੁ ਕ੍ਰਿਪਾ ਕਿਰਪਾਲਾ ॥ ਸਾਧਸੰਗਿ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਸਿਮਰੈ ਸਦਾ ਗੁਪਾਲਾ ॥੪॥੧੦॥
vadai bẖāg raṯan janam pā▫i▫ā karahu kirpā kirpālā. Sāḏẖsang Nānak guṇ gāvai simrai saḏā gupālā. ||4||10||
We (paaia) obtained (ratan = jewel) the valuable (janam-u) human birth with (vaddai = great) good (bhaag-i) fortune, i.e. with Your grace; please (karah-u kripa) be kind, o (kripaala) merciful Master – and unite me with You.
And, for this please enable fifth Nanak, the seeker, to (sadaa) ever (simrai) remember, (gaavai = sing) praise and emulate (gun) virtues of (gupaala = Sustainor of universe) the Almighty (saadhsang-i) with company/guidance of the guru. 4. 10.
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Note: This Shabad by the fifth Guru asks human beings to lead a holistic life being healthy both physically and spiritually. The way we need food to maintain the body, we ever need to keep in mind Naam/virtues and commands of the Almighty to live by them. This keeps temptations at bay. For this, one should pay attention to the guru’s teachings.
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕਰਿ ਇਸਨਾਨੁ ਸਿਮਰਿ ਪ੍ਰਭੁ ਅਪਨਾ ਮਨ ਤਨ ਭਏ ਅਰੋਗਾ ॥ ਕੋਟਿ ਬਿਘਨ ਲਾਥੇ ਪ੍ਰਭ ਸਰਣਾ ਪ੍ਰਗਟੇ ਭਲੇ ਸੰਜੋਗਾ ॥੧॥
Soraṯẖ mėhlā 5. Kar isnān simar parabẖ apnā man ṯan bẖa▫e arogā. Kot bigẖan lāthe parabẖ sarṇā pargate bẖale sanjogā. ||1||
Composition of the fifth Guru in Raga Soratth: O human being, (kar-i) by taking (isnaan-u) bath and (simar-i) remembering (apna = own) our (prabh-u) Master, both (man) mind and (tan) body (bhaey) are kept (arogaa = healthy) free of maladies.
By seeking (saran) the sanctuary, i.e. placing the self in care and obedience, of (prabh) the Master, (kott-i = crore/ten million) countless (bighan) obstacles are (laathey) removed and (bhaley = good) the blessed (sanjoga) union with the Master (pragttey = manifests) is achieved. 1.
ਪ੍ਰਭ ਬਾਣੀ ਸਬਦੁ ਸੁਭਾਖਿਆ ॥ ਗਾਵਹੁ ਸੁਣਹੁ ਪੜਹੁ ਨਿਤ ਭਾਈ ਗੁਰ ਪੂਰੈ ਤੂ ਰਾਖਿਆ ॥ ਰਹਾਉ ॥
Parabẖ baṇī sabaḏ subẖākẖi▫ā. Gāvhu suṇhu paṛahu niṯ bẖā▫ī gur pūrai ṯū rākẖi▫ā. Rahā▫o.
(Sabad-u = Divine Word) commands of (prabh) the Master, taught through (baani) words of the guru are (subhaakhia) pleasant.
O (bhaaee) brethren, (nit) ever (gaavhu) sing, (sunahu) listen and (parrhu) read them; (poorai) the perfect guru’s teachings will (rakhia) protect (too) you – from vices.
(Rahaau) dwell on this and contemplate.
ਸਾਚਾ ਸਾਹਿਬੁ ਅਮਿਤਿ ਵਡਾਈ ਭਗਤਿ ਵਛਲ ਦਇਆਲਾ ॥ ਸੰਤਾ ਕੀ ਪੈਜ ਰਖਦਾ ਆਇਆ ਆਦਿ ਬਿਰਦੁ ਪ੍ਰਤਿਪਾਲਾ ॥੨॥
Sācẖā sāhib amiṯ vadā▫ī bẖagaṯ vacẖẖal ḏa▫i▫ālā. Sanṯā kī paij rakẖ▫ḏā ā▫i▫ā āḏ biraḏ parṯipālā. ||2||
(Daiaala) the compassionate (saacha) Eternal (sahib-u) Master has (vaddaaee) virtues/capabilities (amit) beyond measure; the Master (vachhal) loves (bhagat-i) the devotees.
IT (aaia = has been) has ever been (rakhda) protecting (paij) honour of (santa) the saints/seekers, i.e. never disappoints them; it has been IT’s (birad-u) tradition (aad-i) from the beginning (pratipaala) to look after them. 2.
ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੋਜਨੁ ਨਿਤ ਭੁੰਚਹੁ ਸਰਬ ਵੇਲਾ ਮੁਖਿ ਪਾਵਹੁ ॥ ਜਰਾ ਮਰਾ ਤਾਪੁ ਸਭੁ ਨਾਠਾ ਗੁਣ ਗੋਬਿੰਦ ਨਿਤ ਗਾਵਹੁ ॥੩॥
Har amriṯ nām bẖojan niṯ bẖuncẖahu sarab velā mukẖ pāvhu. Jarā marā ṯāp sabẖ nāṯẖā guṇ gobinḏ niṯ gāvhu. ||3||
(Nit) ever make (amrit) the life-giving (naam-u) virtues and commands of the Almighty your (bhojan) food – the sustenance/guide for life, and (bhunchahu = eat) practice that; (paavahu) put that (mukh-i) in the mouth, i.e. utter and remember that, (sarab) all (veyla) the time.
(Sabh-u) the entire (taap-u) malady of (jaraa = old age) weakness to temptations and (maraa = death) falling prey to vices (naatthaa = runs) is obviated if you (nit) ever (gaavhu = sing) remember and emulate (gun) virtues of (gobind) the Master of the universe. 3.
ਸੁਣੀ ਅਰਦਾਸਿ ਸੁਆਮੀ ਮੇਰੈ ਸਰਬ ਕਲਾ ਬਣਿ ਆਈ ॥ ਪ੍ਰਗਟ ਭਈ ਸਗਲੇ ਜੁਗ ਅੰਤਰਿ ਗੁਰ ਨਾਨਕ ਕੀ ਵਡਿਆਈ ॥੪॥੧੧॥
Suṇī arḏās su▫āmī merai sarab kalā baṇ ā▫ī. Pargat bẖa▫ī sagle jug anṯar gur Nānak kī vadi▫ā▫ī. ||4||11||
(Meyrai) my (suaami) Master (suni) heard my (ardaas) supplication and (sarab) all (kalaa = power) conditions were (ban-i aaee = happened) created – for union with IT-self.
This (vaddiaaee) virtue of the guru has (pragatt bhaee) manifested (sagley) in all (jug) ages. 4. 11.
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ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ਚਉਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Soraṯẖ mėhlā 5 gẖar 2 cẖa▫upḏe Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Soratth, (chaupadey) of four stanzas each, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਏਕੁ ਪਿਤਾ ਏਕਸ ਕੇ ਹਮ ਬਾਰਿਕ ਤੂ ਮੇਰਾ ਗੁਰ ਹਾਈ ॥ ਸੁਣਿ ਮੀਤਾ ਜੀਉ ਹਮਾਰਾ ਬਲਿ ਬਲਿ ਜਾਸੀ ਹਰਿ ਦਰਸਨੁ ਦੇਹੁ ਦਿਖਾਈ ॥੧॥
Ėk piṯā ekas ke ham bārik ṯū merā gur hā▫ī. Suṇ mīṯā jī▫o hamārā bal bal jāsī har ḏarsan ḏeh ḏikẖā▫ī. ||1||
There is (eyk-u) One (pitaa) father and we are (baarik) children (key) of (eykas) that One; (too) you (haaee) are (meyra) my guru, i.e. o guru, you have taught me this.
(Sun-i = listen) this is my supplication o (meeta) friend-guru; please (deyhu dikhaaee = show) impart awareness of (darsan = philosophy) virtues and commands of (har-i) the Almighty; (hamaara) my (jeeo) soul (jasi) shall be (bal-i bal-i) sacrifice, i.e. I shall make offering of myself – do anything for you. 1.
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ਸੁਣਿ ਮੀਤਾ ਧੂਰੀ ਕਉ ਬਲਿ ਜਾਈ ॥ ਇਹੁ ਮਨੁ ਤੇਰਾ ਭਾਈ ॥ ਰਹਾਉ ॥
Suṇ mīṯā ḏẖūrī ka▫o bal jā▫ī. Ih man ṯerā bẖā▫ī. Rahā▫o.
(Sun-i) listen o (meeta) my friend-guru, I (kau bal-i jaaee = am sacrifice to) humbly seek (dhoori = dust of feet) to be in your service, i.e. receive and follow your instructions. (Ih-u) this (man-u) mind is (teyra = your) dedicated to you, o my (bhaaee) brother-guru.
(Rahaau) dwell on this and contemplate.
ਪਾਵ ਮਲੋਵਾ ਮਲਿ ਮਲਿ ਧੋਵਾ ਇਹੁ ਮਨੁ ਤੈ ਕੂ ਦੇਸਾ ॥ ਸੁਣਿ ਮੀਤਾ ਹਉ ਤੇਰੀ ਸਰਣਾਈ ਆਇਆ ਪ੍ਰਭ ਮਿਲਉ ਦੇਹੁ ਉਪਦੇਸਾ ॥੨॥
Pāv malovā mal mal ḏẖovā ih man ṯai kū ḏesā. Suṇ mīṯā ha▫o ṯerī sarṇā▫ī ā▫i▫ā parabẖ mila▫o ḏeh upḏesā. ||2||
Request: I shall (malova) rub (mal-i mal-i) thoroughly (dhova) wash your (paav) feet and (deysa = give) offer (ihu) this (man-u) mind (koo) to (tai) you, i.e. dedicate my total being to be in your obedience.
(Sun-i = listen) o (meeta) friend guru, (hau) I have (aaia) come to seek (teyri) your (sarnaaee = sanctuary) care; please (deyhu updeysa = give instruction) guide so that I may (milau) find (prabh) the Almighty. 3
ਮਾਨੁ ਨ ਕੀਜੈ ਸਰਣਿ ਪਰੀਜੈ ਕਰੈ ਸੁ ਭਲਾ ਮਨਾਈਐ ॥ ਸੁਣਿ ਮੀਤਾ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਨੁ ਅਰਪੀਜੈ ਇਉ ਦਰਸਨੁ ਹਰਿ ਜੀਉ ਪਾਈਐ ॥੩॥
Mān na kījai saraṇ parījai karai so bẖalā manā▫ī▫ai. Suṇ mīṯā jī▫o pind sabẖ ṯan arpījai i▫o ḏarsan har jī▫o pā▫ī▫ai. ||3||
The guru replies: We should not (kareejai = do/show, maan = pride) be arrogant, (pareejai) be (saran-i = care) in obedience to, and whatever the Almighty (karai) does we should (manaaeeai) accept (s-u) that (bhalaa) as good.
O my (meeta) friend-seeker, we should (arpeejai) make offering of (jeeo) soul and (pindd) body and (sabh-u) everything; (iau) this is how to (paaeeai) obtain (darsan = philosophy) awareness of Divine virtues and commands and find the Master within. 3.
ਭਇਓ ਅਨੁਗ੍ਰਹੁ ਪ੍ਰਸਾਦਿ ਸੰਤਨ ਕੈ ਹਰਿ ਨਾਮਾ ਹੈ ਮੀਠਾ ॥ ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਸਭੁ ਅਕੁਲ ਨਿਰੰਜਨੁ ਡੀਠਾ ॥੪॥੧॥੧੨॥
Bẖa▫i▫o anūgrahu parsāḏ sanṯan kai har nāmā hai mīṯẖā. Jan Nānak ka▫o gur kirpā ḏẖārī sabẖ akul niranjan dīṯẖā. ||4||1||12||
(Prasaad-i) with the grace/guidance of (santan) the seekers, i.e. following their example, the Almighty (bhaio) was (anugrah-u) kind and now (hai = is) I find (har-i naama) Divine virtues and commands (meettha = sweet) agreeable.
(Gur-i) the guru (kirpa dhaari) was kind (kau) to (jan) the humble fifth Nanak; now (akul = without lineage) the self-existent (niranjan-u) impeccable Master (ddeettha = seen) seems (sabh-u = all) everywhere. 4. 1. 12.
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