ਟੋਡੀਮਹਲਾ੫॥
ਸਾਧਸੰਗਿਹਰਿਹਰਿਨਾਮੁਚਿਤਾਰਾ॥
ਸਹਜਿਅਨੰਦੁਹੋਵੈਦਿਨੁਰਾਤੀਅੰਕੁਰੁਭਲੋਹਮਾਰਾ॥
ਰਹਾਉ॥
ਗੁਰੁਪੂਰਾਭੇਟਿਓਬਡਭਾਗੀਜਾਕੋਅੰਤੁਨਪਾਰਾਵਾਰਾ॥
ਕਰੁਗਹਿਕਾਢਿਲੀਓਜਨੁਅਪੁਨਾਬਿਖੁਸਾਗਰਸੰਸਾਰਾ॥੧॥
ਜਨਮਮਰਨਕਾਟੇਗੁਰਬਚਨੀਬਹੁੜਿਨਸੰਕਟਦੁਆਰਾ॥
ਨਾਨਕਸਰਨਿਗਹੀਸੁਆਮੀਕੀਪੁਨਹਪੁਨਹਨਮਸਕਾਰਾ॥੨॥੯॥੨੮॥

TODEE FIFTH MEHL
In the Saadh Sangat the Company of the Holy I contemplate the Name of the Lord Har Har.
I am in peaceful poise and bliss day and night;
the seed of my destiny has sprouted.
|| Pause ||
I have met the True Guru by great good fortune;
He has no end or limitation.
Taking His humble servant by the hand He pulls him out of the poisonous world-ocean.
|| 1 ||
Birth and death are ended for me by the Word of the Guru’s Teachings;
I shall no longer pass through the door of pain and suffering.
Nanak holds tight to the Sanctuary of his Lord and Master;
again and again he bows in humility and reverence to Him.
|| 2 || 9 || 28 ||
(This HukamNama occurs on Ang: 717 of Sri Guru Granth Sahib Ji.)


ਟੋਡੀ ਮਹਲਾ ੫॥
ਸਾਧ ਸੰਗਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਚਿਤਾਰਾ॥
ਸਹਜਿ ਅਨੰਦੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਅੰਕੁਰੁ ਭਲੋ ਹਮਾਰਾ॥
ਰਹਾਉ॥
ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਬਡਭਾਗੀ ਜਾ ਕੋ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ॥
ਕਰੁ ਗਹਿ ਕਾਢਿ ਲੀਓ ਜਨੁ ਅਪੁਨਾ ਬਿਖੁ ਸਾਗਰ ਸੰਸਾਰਾ॥੧॥
ਜਨਮ ਮਰਨ ਕਾਟੇ ਗੁਰ ਬਚਨੀ ਬਹੁੜਿ ਨ ਸੰਕਟ ਦੁਆਰਾ॥
ਨਾਨਕ ਸਰਨਿ ਗਹੀ ਸੁਆਮੀ ਕੀ ਪੁਨਹ ਪੁਨਹ ਨਮਸਕਾਰਾ॥੨॥੯॥੨੮॥


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ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹ

sadh-sangat jeeo,

> ਸਾਧਸੰਗਿਹਰਿਹਰਿਨਾਮੁਚਿਤਾਰਾ॥
- how does vyakarN make clear that the neamning is 'I [maharaaj jee] contemplate the Naam of Har Har via/amongst the sadh-sangat' as opposed to a hukam to us i.e. 'Contemplate the Naam of Har Har via/amongst the sadh-sangat'?

is it because of the ਹਮਾਰਾ in the next panktee i.e. we come to know that maharaaj jee is addressing himself, well , at least in this second panktee...is this the basis upon which we decide who is being referred to in the 1st panktee?

> ਸਹਜਿਅਨੰਦੁਹੋਵੈਦਿਨੁਰਾਤੀਅੰਕੁਰੁਭਲੋਹਮਾਰਾ॥
- the translation given is: 'I am in peaceful poise and bliss day and night;
the seed of my destiny has sprouted' but due to the siharee in the end of ਸਹਜਿ, wouldn't the meaning need to be: 'Through spiritual poise [ਸਹਜਿ] I am in peaceful bliss day and night; the seed of my destiny has sprouted'?

> ਕਰੁਗਹਿਕਾਢਿਲੀਓਜਨੁਅਪੁਨਾਬਿਖੁਸਾਗਰਸੰਸਾਰਾ॥੧॥
- how is 'pulls him out from' implied here? i.e. ਕਰੁ ਗਹਿ ਕਾਢਿ ਲੀਓ ਜਨੁ ਅਪੁਨਾ [out from] ਬਿਖੁ ਸਾਗਰ ਸੰਸਾਰਾ॥੧॥ ?

- how do we know whether guroo sahib is referring to himself as ਜਨੁ or to another person as ਜਨੁ ?

> ਜਨਮਮਰਨਕਾਟੇਗੁਰਬਚਨੀਬਹੁੜਿਨਸੰਕਟਦੁਆਰਾ॥
- how do we know whether bishraam should be placed as: ਜਨਮ ਮਰਨ ਕਾਟੇ ਗੁਰ ਬਚਨੀ ; ਬਹੁੜਿ ਨ ਸੰਕਟ ਦੁਆਰਾ॥ instead of ਜਨਮ ਮਰਨ ਕਾਟੇ ; ਗੁਰ ਬਚਨੀ , ਬਹੁੜਿ ਨ ਸੰਕਟ ਦੁਆਰਾ॥ ? both approaches seem to make sense although admittedly, the latter is not in keeping with the rest of the shabad in terms of rhythm and syllables, but my question is: is this the only reason to assume the former approach is more likely to be correct? i seem to keep naturally reciting it the former way.

> ਨਾਨਕਸਰਨਿਗਹੀਸੁਆਮੀਕੀਪੁਨਹਪੁਨਹਨਮਸਕਾਰਾ॥੨॥੯॥੨੮॥
- ਪੁਨਹ - this would be pronounced as 'puneh' as opposed to 'punha' due it being sanskrit as opposed to arabic/farsee right?

- ਨਮਸਕਾਰਾ - pronounced as ਨਮਸਕਾਰਾ or ਨਮਸ਼ਕਾਰਾ and more importantly, why should it in terms of etymological (origin / historical related issues regarding the word) be pronounced as such?

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ