SGGS pp 10-12, Rehras Part II

 

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੪ ॥

Rāg gūjrī mėhlā 4.

 

Composition of the fourth Guru in Raga Goojri.

 

Note: The Shabad below emphasizes the importance of participating in Satsangat or holy congregation. It creates longing for the Almighty.

 

ਹਰਿ ਕੇ ਜਨ ਸਤਿਗੁਰ ਸਤ ਪੁਰਖਾ ਹਉ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਾਸਿ ॥ ਹਮ ਕੀਰੇ ਕਿਰਮ ਸਤਿਗੁਰ ਸਰਣਾਈ ਕਰਿ ਦਇਆ ਨਾਮੁ ਪਰਗਾਸਿ ॥੧॥

Har ke jan saṯgur saṯ purkẖā hao bino karao gur pās. Ham kīre kiram saṯgur sarṇāī kar ḏaiā nām pargās. ||1||

 

(Hau) I, (jan – servant) a humble devotee of (sat) the Eternal (purkha) all-pervasive (har-i) Almighty Master and (satigur) True Guru, (karau) make this (binau) supplication (paas-i = with) to (gur) the guru.

(Ham) I, (keerey, kiram = insect, worm) a lowly person, place myself (sarnaai) in your care, o (satigur) true guru; please (karr-i daiaa) be kind to (pargaas-i) enlighten my mind with awareness (naam-u) of commands of the Almighty – to have them as guide for my life. 1.

 

ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥ ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ
॥੧॥ ਰਹਾਉ ॥

Mere mīṯ gurḏev mo kao rām nām pargās. Gurmaṯ nām merā parān sakẖāī har kīraṯ hamrī rahrās. ||1|| rahāo.

 

O (meyrey) my (meet) friend and (gur-dev) enlightener guru, please (pargaas-i) enlighten (mo kau) me with (naam-u) Naam/commands of (raam) the all-pervasive Almighty.

So that Naam (gurmat-i) as taught by the guru, becomes (meyra) my (sakhaai) companion for (praan) life and, (har-i keerat-i) praising the Almighty and living by IT’s virtues and commands becomes (hamri) my (rahraas-i = wealth/resource for living) wherewithal/guide of life. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਜਨ ਕੇ ਵਡਭਾਗ ਵਡੇਰੇ ਜਿਨ ਹਰਿ ਹਰਿ ਸਰਧਾ ਹਰਿ ਪਿਆਸ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਤ੍ਰਿਪਤਾਸਹਿ ਮਿਲਿ ਸੰਗਤਿ ਗੁਣ ਪਰਗਾਸਿ ॥੨॥

Har jan ke vadbẖāg vadere jin har har sarḏẖā har piās. Har har nām milai ṯaripṯāsahi mil sangaṯ guṇ pargās. ||2||

 

Those (har-i jan) humble devotees of the Almighty, (jin) who have (sardha) faith in, and (piaas = thirst) yearning to unite with, (har-i har-i) the Almighty, have (vaddeyrey) the greatest of (vaddbhaag) great fortune – because they achieve union with the Creator.

They (triptaasah-i = satisfied) are happy to (milai) to obtain awareness of (naam-u) commands of (har-i) the Almighty; (gun) Divine virtues (pargaas-i = show up) are learnt (mil-i = meeting) by participating (sangat-i) in holy congregation – please enable me to join it. 2.    

 

ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸੁ ਨਾਮੁ ਨ ਪਾਇਆ ਤੇ ਭਾਗਹੀਣ ਜਮ ਪਾਸਿ ॥ ਜੋ ਸਤਿਗੁਰ ਸਰਣਿ ਸੰਗਤਿ ਨਹੀ ਆਏ ਧ੍ਰਿਗੁ ਜੀਵੇ ਧ੍ਰਿਗੁ ਜੀਵਾਸਿ ॥੩॥

Jinĥ har har har ras nām na pāiā ṯe bẖāghīṇ jam pās. Jo saṯgur saraṇ sangaṯ nahī āe ḏẖarig jīve ḏẖarig jīvās. ||3||

 

On the other hand, (jinhah) those who do not (paaia) get (har-i ras-u) the Divine elixir – awareness – of (naam-u) Divine virtues – to guide them in life, (tey) they are (bhaag-heen) bereft of good fortune; they are (paas-i = with) taken by (jam) Divine justice – and sent for reincarnation.

Those (jo) who do not (aaey) come to (saran-i = sanctuary) the care/guidance of (satigur) the true guru and (sangat-i) in the congregation; they (jeevey) live, and (jeevaas-i) shall live, (dhrig-u) accursed. 3.

 

ਜਿਨ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਸੰਗਤਿ ਪਾਈ ਤਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖਾਸਿ ॥ ਧੰਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੧॥

Jin har jan saṯgur sangaṯ pāī ṯin ḏẖur masṯak likẖiā likẖās. Ḏẖan ḏẖan saṯsangaṯ jiṯ har ras pāiā mil Nānak nām pargās. ||4||1||

 

Those (har-i jan) devotees of the Almighty (jin) who find (sangat-i) the company of (satigur) the true guru, (likhiaas-i = written) good fortune (likhia) is written (mastak-i = on forehead) in their destinies, i.e. it is good fortune to be able to participate in holy congregation.

(Dhann-u dhann-u) blessed is (satsangat-i) the holy congregation by virtue of (jit-u) which, one (paaia = receives) develops (har-i ras-u = Divine taste) love for the Almighty; (mil-i = meeting) by participating in it (naam-u) Divine virtues (pargaas-i) manifest within. 4. 1.

 

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ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੫

Rāg Gūjrī mėhlā 5

 

Baani of the fifth Guru in Raag Goojri.

 

ਕਾਹੇ ਰੇ ਮਨ ਚਿਤਵਹਿ ਉਦਮੁ ਜਾ ਆਹਰਿ ਹਰਿ ਜੀਉ ਪਰਿਆ ॥ ਸੈਲ ਪਥਰ ਮਹਿ ਜੰਤ ਉਪਾਏ ਤਾ ਕਾ ਰਿਜਕੁ ਆਗੈ ਕਰਿ ਧਰਿਆ ॥੧॥

Kāhe re man cẖiṯvahi uḏam jā āhar har jīo pariā. Sail pathar mėh janṯ upāe ṯā kā rijak āgai kar ḏẖariā. ||1||

 

 (Rey) o my (man) mind, (kaahey) why do you (chitvah-i) think of what (udam-u = effort) measure you should adopt to get the wherewithal (ja) when (jeeo) the revered (har-i) Almighty (pariaa) is engaged (aahar-i) in that effort, i.e. has already provided it – y0u only have to act to get your needs.

For example IT (upaaey) creates (jant = creatures) life (mah = in) under (sail) rocks and (pathar) stones (dharia) placing (ta ka) their (rijak) sustenance (aagai) before them, i.e. it is already present there. 1.

 

ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸਿ ਤਰਿਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥੧॥ ਰਹਾਉ ॥

Mere māḏẖao jī saṯsangaṯ mile sė ṯariā. Gur parsāḏ param paḏ pāiā sūke kāsat hariā. ||1|| rahāo.

 

But efforts are needed to overcome temptations. O (ji) revered (maa-dhau= Master of the goddess of wealth) Almighty Master (meyrey = my) of all, has arranged such that those who participate (satsangat-i) in holy congregation – to become aware of Your virtues and commands, (s-i) they (taria) swim across the world ocean, i.e. they overcome temptations.

(Gur parsaad-i) with the guru’s grace/guidance, they (paaia) obtain (param = supreme) the most exalted (pad-u) status – of being free of temptations; (sookey) dry (kaasat) wood (haria) becomes green, i.e. those souls who have succumbed to temptations are rejuvenated this way. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਨਨਿ ਪਿਤਾ ਲੋਕ ਸੁਤ ਬਨਿਤਾ ਕੋਇ ਨ ਕਿਸ ਕੀ ਧਰਿਆ ॥ ਸਿਰਿ ਸਿਰਿ ਰਿਜਕੁ ਸੰਬਾਹੇ ਠਾਕੁਰੁ ਕਾਹੇ ਮਨ ਭਉ ਕਰਿਆ ॥੨॥

Janan piṯā lok suṯ baniṯā koe na kis kī ḏẖariā. Sir sir rijak sambāhe ṯẖākur kāhe man bẖao kariā. ||2||

 

There are relatives (lok = people) like (janan-i) the mother, (pita) father, (sut = sons) children or wife, but (koey na) no one is (dhariaa) the support of (kis ki) of any one – the real support is that of the Almighty. 

(TThaakur) the Master (sambaahey) reaches (rijak-u) the wherewithal (sir-i sir-i = over every head) for every one; (kaahey = why?) do not (bhau karia = be afraid) worry – about your sustenance just do your duties sincerely. 2.

 

ਊਡੈ ਊਡਿ ਆਵੈ ਸੈ ਕੋਸਾ ਤਿਸੁ ਪਾਛੈ ਬਚਰੇ ਛਰਿਆ ॥ ਉਨ ਕਵਨੁ ਖਲਾਵੈ ਕਵਨੁ ਚੁਗਾਵੈ ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ ॥੩॥

Ūdai ūd āvai sai kosā ṯis pācẖẖai bacẖre cẖẖariā. Un kavan kẖalāvai kavan cẖugāvai man mėh simran kariā. ||3||

 

A bird (ooddai) flies and (oodd-i) having flown (sai) a hundred (kosaa) miles it (aavai) comes back; (tisu) it (chharia) had left (bachrey = children) the chicks (paachhai) behind.

Have you (simran kariaa) ever thought (mah-i) in (man) the mind as to (kavan) who (khalaavai chugaavai) feeds them? – The Creator enables them to live. 3.

 

Note: In Hindu texts, there is mention of Nau Nidhis or nine treasures. There is also a concept of 18 types of occult powers to impress others and these are called 18 Sidhis or occult powers. These are mentioned in the next verse which says everything is in the hands of the Master.

 

ਸਭ ਨਿਧਾਨ ਦਸ ਅਸਟ ਸਿਧਾਨ ਠਾਕੁਰ ਕਰ ਤਲ ਧਰਿਆ ॥ ਜਨ ਨਾਨਕ ਬਲਿ ਬਲਿ ਸਦ ਬਲਿ ਜਾਈਐ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਰਿਆ ॥੪॥੧॥

Sabẖ niḏẖān ḏas asat sidẖān ṯẖākur kar ṯal ḏẖariā. Jan Nānak bal bal saḏ bal jāīai ṯerā anṯ na parāvariā. ||4||1||

  

(Sabh) all (nidhaan) treasures and (das astt = ten plus eight) the eighteen/all (sidhaan) supernatural powers are (dhariaa = kept) in (kart al = palm of hand) the hands of (ttaakur) the Master. 

I (bal bal jaaiai = sacrifice) submit to You the Master (sad) for ever; there are no (ant) limits or (paaravaria = far end) boundaries to Your powers, says (jan) humble fifth Nanak. 4. 1.  

 

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Note: The Shabad of the fourth Guru below, uses certain words twice. This is the style of the Fourth Guru. The words are used to emphasize those expressions and is found in many of his compositions. In fact sometimes the same word is used many times in the same verse.

Note: This Shabad uses the expressions ਪੁਰਖੁ (purakh). ਪੁਰਖ has many meanings including man and spirit. ਪੁਰਖੁ is its singular form and applies to the Supreme Being. It also uses ਨਿਰੰਜਨੁ (niranjan-u) meaning unstained. The latter is a compound word comprising of ‘nir’ meaning ‘without’ and ‘Anjan’ which means collyrium and refers to a soot-like powder used as medicine or makeup for the eye and is called ਸੁਰਮਾ (surma) in Punjabi language. It is black and leaves a stain. Niranjan-u refers to a mind unstained by evil and is used mostly for the Almighty. The humans are asked to emulate this and be Niranjan-u.

ਆਸਾ ਮਹਲਾ ੪ ॥ ਸੋ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮਾ ਅਗਮ ਅਗਮਅਪਾਰਾ ॥ ਸਭਿ ਧਿਆਵਹਿ ਸਭਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਹਰਿ ਸਚੇ ਸਿਰਜਣਹਾਰਾ ॥
Āsā mėhlā 4. So purakẖ niranjan har purakẖ niranjan har agmā agam apārā. Sabẖ ḏẖi▫āvahi sabẖ ḏẖi▫āvahi ṯuḏẖ jī har sacẖe sirjaṇhārā.

(So = that) the One (purakh-u) all pervasive (har-i) Almighty is (niranjan-u = unstained) untouched by temptations of the world-play, is (agama agam) beyond reach/comprehension, and (apaara = with no other end) Infinite – in domain, virtues and powers.
O (ji) revered Master, (sabh-i = all) every one (dhiaavah-i) invokes (tudh-u) You as (sachey) the Eternal (sirjanhaara) Creator.

Note: It would be noticed that in the first line of the above verse the Almighty is referred to in third person but addressed in the second person in the second line. This is a frequent occurrence in Gurbani and shows the ecstatic state of mind experiencing the Almighty near and talk in second person, and sometimes far and talk in third person.

ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ਜੀ ਤੂੰ ਜੀਆ ਕਾ ਦਾਤਾਰਾ ॥ ਹਰਿ ਧਿਆਵਹੁ ਸੰਤਹੁ ਜੀ ਸਭਿ ਦੂਖ ਵਿਸਾਰਣਹਾਰਾ ॥
Sabẖ jī▫a ṯumāre jī ṯūʼn jī▫ā kā ḏāṯārā. Har ḏẖi▫āvahu sanṯahu jī sabẖ ḏūkẖ visāraṇhārā.

O (ji) revered Almighty, (sabh-i) all (jeea) creatures are (tumaarey = yours) created by You, and (too) You are (daataara = giver) the Sustainer (ka) of (jeeaa) the creatures.
O (santahu = saints) seekers (dhiaavahu = remember) keep in mind (har-i) the Almighty, IT (visaaran-haara = one who causes to forget) delivers from (sabh) all (dookh) suffering i.e. remember to obey Divine commands and you will not suffer.

Note: A widely used concept in Gurbani – the guru’s word – is that the Creator is at once both the Master who gives commands and the servant who obeys them. This is based on the belief that the Creator is present in all and acts through them.

ਹਰਿ ਆਪੇ ਠਾਕੁਰੁ ਹਰਿ ਆਪੇ ਸੇਵਕੁ ਜੀ ਕਿਆ ਨਾਨਕ ਜੰਤ ਵਿਚਾਰਾ ॥੧॥
Har āpe ṯẖākur har āpe sevak jī ki▫ā Nānak janṯ vicẖārā. ||1||

(Har-i) the Almighty is (aapey) IT-self (tthaakur-u) the Master as well as (seyvak) the servant; (vichaara) the poor (jant) creature (kia = what?) can do nothing by him/her-self i.e. the Creator is the actual doer and acts through the creatures; they only obey IT’s commands. 1.

Note: The pronoun IT has been used for the Almighty who is not a person and is gender-neutral.

Page 11

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ ਇਕਿ ਦਾਤੇ ਇਕਿ ਭੇਖਾਰੀ ਜੀ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥
Ŧūʼn gẖat gẖat anṯar sarab niranṯar jī har eko purakẖ samāṇā. Ik ḏāṯe ik bẖekẖārī jī sabẖ ṯere cẖoj vidāṇā.

O Almighty, (too’n) You (eyko) alone are (har-i) Almighty (purakh-u) Being (nirantar-i = without a gap) ever (samaana) present (antar-i) in (ghatt ghatt) every mind/body.
but (ik-i = one type) some (daatey = givers) have plenty while (ik-i) others (bheykhaari) are beggars; (sabh) all these are (teyrey) Your (viddaana) wondrous (choj) plays.

ਤੂੰ ਆਪੇਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਜੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ॥ਤੂੰ ਪਾਰਬ੍ਰਹਮੁ ਬੇਅੰਤੁ ਬੇਅੰਤੁ ਜੀ ਤੇਰੇ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਾ ॥
Ŧūʼn āpe ḏāṯā āpe bẖugṯā jī ha▫o ṯuḏẖ bin avar na jāṇā. Ŧūʼn pārbarahm be▫anṯ be▫anṯ jī ṯere ki▫ā guṇ ākẖ vakẖāṇā.

It is not the creatures who give and receive; You are (aapey) Yourself (daata = giver) the beneficent Master as well as (bhugta = consumer/receiver) the beneficiary – I see You in every one; (hau) I do not (jaana) know any existence (bin-u = without) bereft of You;
You are (beyant-u = without end) the Infinite (paarbrahm-u) Supreme Being; (kia = what?) it is not possible to (vakhaana = say) narrate Your (gun) virtues/attributes.

ਜੋ ਸੇਵਹਿ ਜੋ ਸੇਵਹਿ ਤੁਧੁ ਜੀ ਜਨੁ ਨਾਨਕੁ ਤਿਨ੍ਹ੍ਹ ਕੁਰਬਾਣਾ ॥੨॥
Jo sevėh jo sevėh ṯuḏẖ jī jan Nānak ṯinĥ kurbāṇā. ||2||

(Jan) the servant fourth Nanak (kurbaana = is sacrifice) adores (tinh-h) those (jo) who (seyvey = serve) obey Your commands. 2.

ਹਰਿ ਧਿਆਵਹਿ ਹਰਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਸੇ ਜਨ ਜੁਗ ਮਹਿ ਸੁਖ ਵਾਸੀ ॥ਸੇ ਮੁਕਤੁ ਸੇ ਮੁਕਤੁ ਭਏ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਧਿਆਇਆ ਜੀਉ ਤਿਨ ਟੂਟੀ ਜਮ ਕੀ ਫਾਸੀ ॥
Har ḏẖi▫āvahi har ḏẖi▫āvahi ṯuḏẖ jī se jan jug mėh sukẖ vāsī. Se mukaṯ se mukaṯ bẖa▫e jinĥ har ḏẖi▫ā▫i▫ā jī▫o ṯin tūtī jam kī fāsī.

O (ji) revered (har-i) Almighty, those who (dhiaavah-i) pay attention to (tudh-u = you) Your commands, (sey) those (jan) persons (vaasi) live in (sukh) peace/comfort (mah-i) in (jug) the world, i.e. those who obey Divine commands/laws face no problems in life.
(Jinh) those who (dhiaaia) pay attention to Divine commands in life o (jio) revered Master, (sey) they (bhaey) are (mukat-u) emancipated from temptations; (tin) for them (phaasi) the noose of (jam) Divine justice (ttootti = broken) is obviated.

ਜਿਨ ਨਿਰਭਉ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਨਿਰਭਉ ਧਿਆਇਆ ਜੀਉ ਤਿਨ ਕਾ ਭਉ ਸਭੁ ਗਵਾਸੀ ॥ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਆ ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਆ ਮੇਰਾ ਹਰਿ ਜੀਉ ਤੇ ਹਰਿ ਹਰਿ ਰੂਪਿ ਸਮਾਸੀ ॥
Jin nirbẖa▫o jinĥ har nirbẖa▫o ḏẖi▫ā▫i▫ā jī▫o ṯin kā bẖa▫o sabẖ gavāsī. Jinĥ sevi▫ā jinĥ sevi▫ā merā har jī▫o ṯe har har rūp samāsī.

Those (jinh) who (dhiaaiaa) pay attention to commands of the Almighty, (nirbhau = beyond fear) the highest Master, (sabh-u) every (bhau) fear (ka) of (tin) theirs (gavaasi = lost) is obviated, i.e. they have no fear.
(Jinh) those who (seyvia = serve) obey the commands of (har-i) the Almighty Master (meyra = my) of all, they (samaasi) merge (roop-i) in the Divine form of (jeeo) the revered (har-i har-i) Almighty.

ਸੇ ਧੰਨੁ ਸੇ ਧੰਨੁ ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਜੀਉ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਬਲਿ ਜਾਸੀ ॥੩॥
Se ḏẖan se ḏẖan jin har ḏẖi▫ā▫i▫ā jī▫o jan Nānak ṯin bal jāsī. ||3||

Those (jin) who (dhiaaiaa) pay attention to/obey (jeeo) the revered (har-i) Almighty, (sey) they are (dha’nn-u dha’nn-u) great/blessed, Nanak the fourth (bal-i jaasi = shall sacrifice the self for them) adores (tin) them. 3.

ਤੇਰੀ ਭਗਤਿ ਤੇਰੀ ਭਗਤਿ ਭੰਡਾਰ ਜੀ ਭਰੇ ਬੇਅੰਤ ਬੇਅੰਤਾ ॥ਤੇਰੇ ਭਗਤ ਤੇਰੇ ਭਗਤ ਸਲਾਹਨਿ ਤੁਧੁ ਜੀ ਹਰਿ ਅਨਿਕ ਅਨੇਕ ਅਨੰਤਾ ॥
Ŧerī bẖagaṯ ṯerī bẖagaṯ bẖandār jī bẖare be▫anṯ be▫anṯā. Ŧere bẖagaṯ ṯere bẖagaṯ salāhan ṯuḏẖ jī har anik anek ananṯā.

O Almighty, there are (beyant beyanta) unlimited (bhandaar = stores) treasures (bharey) full of (teyri) Your (bhagat-i) devotion.

(Terey) Your (anik, aneyk) numerous, (ananta) countless (bhagat) devotees (salaahan-i) praise/obey (tudh-u) You, o (ji) revered (har-i) Almighty.

ਤੇਰੀ ਅਨਿਕ ਤੇਰੀ ਅਨਿਕ ਕਰਹਿ ਹਰਿ ਪੂਜਾ ਜੀ ਤਪੁ ਤਾਪਹਿ ਜਪਹਿ ਬੇਅੰਤਾ ॥ਤੇਰੇ ਅਨੇਕ ਤੇਰੇ ਅਨੇਕ ਪੜਹਿ ਬਹੁ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜੀ ਕਰਿ ਕਿਰਿਆ ਖਟੁ ਕਰਮ ਕਰੰਤਾ ॥
Ŧerī anik ṯerī anik karahi har pūjā jī ṯap ṯāpėh jāpėh be▫anṯā. Ŧere anek ṯere anek paṛėh baho simriṯ sāsaṯ jī kar kiri▫ā kẖat karam karanṯā.

Some people (karah-i) perform (teyri) Your (pooja) worship of (anik) numerous types; (beyanta) countless people (tap taapah-i) practice austerities/self-denial and (japah-i) chant mantras.
(Teyrey) Your (aneyk) numerous devotees read (bahu) many (si’mmriti, saastra) scriptures, and (kar-i) perform (kiria) rituals and (karanta) carry out actions of (khatt) six types – namely performing and getting Yagya (fire sacrifice) performed, learning/teaching, giving/receiving charity – i.e. some people consider performance of rituals as devotion to You.

ਸੇ ਭਗਤ ਸੇ ਭਗਤ ਭਲੇ ਜਨ ਨਾਨਕ ਜੀ ਜੋ ਭਾਵਹਿ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥੪॥
Se bẖagaṯ se bẖagaṯ bẖale jan Nānak jī jo bẖāvėh mere har bẖagvanṯā. ||4||

However (sey) those are (bhaley) good (bhagat) devotees (jo) who are (bhaavai = liked) approved by (bhagvanta = master of destiny) the Master (meyrey = my) of all You, – for their conduct – says (jan) the humble servant Nanak the fourth. 4.

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥ਤੂੰ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੋ ਜੀ ਤੂੰ ਨਿਹਚਲੁ ਕਰਤਾ ਸੋਈ ॥
Ŧūʼn āḏ purakẖ aprampar karṯā jī ṯuḏẖ jevad avar na ko▫ī. Ŧūʼn jug jug eko saḏā saḏā ṯūʼn eko jī ṯūʼn nihcẖal karṯā so▫ī.

You are (ji) the revered (aprampar-u) Infinite (aad-i purakh) Primal Being, (karta) the Creator; there is (avar na) none other (jeyvadd-u) as great as (tudh-u) You.
You have been the same (eyko) One Master (jug-u jug-u = age after age) through the ages; You are (sadaa sada) ever (soee) the same and (nihchal) unshakable, i.e. Divine laws are forever, o (karta = doer) Creator.

ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋਈ ਵਰਤੈ ਜੀ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥ਤੁਧੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਉਪਾਈ ਜੀ ਤੁਧੁ ਆਪੇ ਸਿਰਜਿ ਸਭ ਗੋਈ ॥
Ŧuḏẖ āpe bẖāvai so▫ī varṯai jī ṯūʼn āpe karahi so ho▫ī. Ŧuḏẖ āpe sarisat sabẖ upā▫ī jī ṯuḏẖ āpe siraj sabẖ go▫ī.

What is (bhaavai) approved by (tudh-u) You (aapey) Yourself – not influenced by anyone – (vartai) happens; what You (karah-i = do) cause to do, (su) that (hoee) happens, i.e. everything happens according to the eternal Divine laws.
(Tudh-u) You (aapey = self) alone (upaaee) created (sabh) all (sristt-i) the universes and (sirj-i) having created, and (goee) direct (sabh) everything – it functions according to cosmic laws.

ਜਨੁ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਕਰਤੇ ਕੇ ਜੀ ਜੋ ਸਭਸੈ ਕਾ ਜਾਣੋਈ ॥੫॥੨॥
Jan Nānak guṇ gāvai karṯe ke jī jo sabẖsai kā jāṇo▫ī. ||5||2||

(Jan-u) the servant Nanak the fourth, (gaavai = sings) praises (gun) the virtues (key) of (kartey) the Creator, who (jaanoee) the knower (ka) of (sabhsai) everything – is Omniscient. 5. 2.

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ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥   ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn karṯā sacẖiār maidā sāʼn▫ī.   Jo ṯa▫o bẖāvai so▫ī thīsī jo ṯūʼn ḏėh so▫ī ha▫o pā▫ī. ||1|| rahā▫o.

 

O Almighty, (too’n) You are (maida) my  (karta)  Creator and (sachiaar-u = truthful) the just (saa’nee) Master.

(Jo) what (bhaavai) pleases (tau) You (soee) only that (theesi) shall happen; I (paaee) shall receive (soee) that, (jo) what – I deserve and – (too’n) You give, i.e. Divine laws are unbiased and one gets what one deserves. 1.

(Rahaau) dwell and reflect on this.

 

ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥   ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥   ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥   ਤੁਧੁ ਆਪਿ

ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥

Sabẖ ṯerī ṯūʼn sabẖnī ḏẖi▫ā▫i▫ā.   Jis no kirpā karahi ṯin nām raṯan pā▫i▫ā.   Gurmukẖ lāḏẖā manmukẖ gavā▫i▫ā.   Ŧuḏẖ āp vicẖẖoṛi▫ā āp milā▫i▫ā. ||1||

 

(Sabh) the whole universe (teyri = yours) is created by You and (sabhni) all creation (dhiaaia = remember) acknowledge You – obeys Divine laws.

One (jis no) on whom You (kripa karah-i) bestow grace, (tin-i) that person (paaia) obtains awareness of (ratan-u = jewel) the invaluable (naam) Divine virtues and commands – by which to live.

(Gurmukh-i) one who follows the guru (laadha) gets awareness Naam within but (manmukh-i) the self-willed person (gavaaia) loses out, i.e. remain devoid of it.

(Tudh) You (aap-i = self) Your-self keep some (vichhorria) separated/forgetful and (aap-i) Yourself (milaaia = meet) others absorbed with You in life – and some souls who obey Naam unite with You, while others remain in cycles of reincarnation. 1.

 

ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥   ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥   ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥   ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥੨॥

Ŧūʼn ḏarī▫ā▫o sabẖ ṯujẖ hī māhi.   Ŧujẖ bin ḏūjā ko▫ī nāhi.   Jī▫a janṯ sabẖ ṯerā kẖel.   vijog mil vicẖẖuṛi▫ā sanjogī mel. ||2||

 

(Too’n) You are (dareeaau = river) the ocean, i.e. have large domain; (sabh) all treasures are (maah-i) in (tujh hi) You alone i.e. You are the sole support of the creation.

There is (koee naah-i) none (dooja = second) other Master (bin-u) except You.

All (jeea) creatures are Your (jant) instruments and (sabh = all) the whole creation (teyra) Your (kheyl-u) play.

Based on their deeds, some creatures (mil = meet) remember You but then (vijog-i = separate) drift away; (sanjogi) those destined to meet (meyl-u = find) are reunited with You. 2.

 

ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ ॥   ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ ॥   ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥   ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ

ਸਮਾਇਆ ॥੩॥

Jis no ṯū jāṇā▫ihi so▫ī jan jāṇai.   Har guṇ saḏ hī ākẖ vakẖāṇai.   Jin har sevi▫ā ṯin sukẖ pā▫i▫ā.   Sėhje hī har nām samā▫i▫ā. ||3||

 

(Jis no) one whom (tu) You (jaanaaih-i) give awareness (soee) only that (jan-u = servant) seeker (jaanai) knows – finds You within. S/he (sad hi) forever (aakh vakhaanai = says) praises/emulates (har-i gun) Divine virtues.

(Jin-i) one who (seyvia = serves) obeys the Almighty, (tin-i) that person (paaia) experiences (sukh-u = comfort) unites with the Almighty and attains peace.

S/he (samaaia) remains (sahjey hi) naturally absorbed in/conforms to (har-i naam-i) in Divine virtues and commands – lives by them. 3.

 

Page 12

 

ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੨॥

Ŧū āpe karṯā ṯerā kī▫ā sabẖ ho▫e. Ŧuḏẖ bin ḏūjā avar na ko▫e. Ŧū kar kar vekẖėh jāṇėh so▫e. Jan Nānak gurmukẖ pargat ho▫e. ||4||2||

(Too) You (aapey = yourself) alone are (karta) the Creator; (sabh-u) everything/everyone one (hoey) that exists is (keeaa) created (teyra = your) by You.

There is (na koey = not any) no (avar) other creator (bin-u) except (tudh-u) You.

(Too) You (soey = that one) alone (kar-i kar-i) create, (veykhah-i) watch and hence (jaanah-i) know everything.

You are present everywhere unseen and (pargatt-u hoey = manifest) are recognised by (jan) a seeker (gurmukh-i) with the guru’s guidance, says (jan) humble Nanak the fourth. 4. 2.

 

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ਆਸਾ ਮਹਲਾ ੧ ਦੁਪਦੇ ॥

Āsā mėhlā 1 ḏupḏe.

 

Composition of the first Guru in Raga Aasa of two stanzas

 

Note: This Shabad uses the metaphor of a pond which has collected plenty of silt turning into a quagmire. Those who enter this tank get stuck. The reference is to the world where one should work, enjoy and obtain emancipation but due to attachment to the world-play gets stuck, cannot unite with the Creator and keeps going through incarnations.

 

ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥ ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥

Ŧiṯ saravraṛai bẖa▫īle nivāsā pāṇī pāvak ṯinėh kī▫ā. Pankaj moh pag nahī cẖālai ham ḏekẖā ṯah dūbī▫ale. ||1||

 

 Our (nivaasa) abode (bhaeeley) is in (is = that) such (sarvararrai) a small pool where (tinah-i = that) the Almighty (keeaa) made/changed (paani) water to (paavak-u) fire i.e. we are in a world where instead of enjoying the benedictions of the Creator, we have developed the fire of craving and jealousy.

This pond/world has (pankaj-u) mud of (moh) attachment in which one’s (pag-u) foot (nahi chaalai) cannot move i.e. blinded by the attachments the creatures forget commands of the Creator; (ham) I (deykhaa) seen people (doobeeabaley) drowning (tah) there in the pool i.e. people keep falling prey to temptations and cannot get across the world-ocean, ever remaining in the world – in cycles of reincarnation. 1.

 

ਮਨ ਏਕੁ ਨ ਚੇਤਸਿ ਮੂੜ ਮਨਾ ॥ ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥

Man ek na cẖeṯas mūṛ manā. Har bisraṯ ṯere guṇ gali▫ā. ||1|| rahā▫o.

 

O my (moorr) ignorant (manaa) mind, you do not (cheytas) remember – commands of – (eyk-u) the One the Creator.

(Bisrat) by forgetting (har-i) the Almighty, you (galiaa = melted) are losing (teyrey) your (gun) virtues/ability – you are losing the opportunity provided by human birth to find God. 1.

 

When this dawns on the mind, it prays:

 

ਨਾ ਹਉ ਜਤੀ ਸਤੀ ਨਹੀ ਪੜਿਆ ਮੂਰਖ ਮੁਗਧਾ ਜਨਮੁ ਭਇਆ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਿਨ ਕੀ ਸਰਣਾ ਜਿਨ ਤੂ ਨਾਹੀ ਵੀਸਰਿਆ ॥੨॥੩॥

Nā ha▫o jaṯī saṯī nahī paṛi▫ā mūrakẖ mugḏẖā janam bẖa▫i▫ā. Paraṇvaṯ Nānak ṯin kī sarṇā jin ṯū nāhīvīsri▫ā. ||2||3||

 

(Hau) I (na jati = not celibate) do not have self-discipline, I (na sati) do not live truthfully and (nahi parriaa = not read) have no knowledge; I (bhaiaa) have become (moorakh mugdha) utterly foolish (janam-u) in human birth – forgetting that its goal is to unite with the Creator.

Guru Nanak prays: I (pranvat-i) beseech Thee O Master to grant me (sarna) sanctuary of those by (jin) whom (too) You are (naahi) never (veesriaa) forgotten – so that I can follow their example. 2. 3.

 

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ਆਸਾ ਮਹਲਾ ੫ ॥

Āsā mėhlā 5.

 

Composition of the fifth Guru in Raga Aasa.

 

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥

Bẖa▫ī parāpaṯ mānukẖ ḏehurī▫ā.Gobinḏ milaṇ kī ih ṯerī barī▫ā.Avar kāj ṯerai kiṯai na kām.Mil sāḏẖsangaṯbẖaj keval nām. ||1||

O mortal, you (bhaee praapt-i) have received (maanukh) human (dehureeaa = body) birth; this is your (baria = turn) opportunity (ki) of (milan = meet) union with the (gobind = master of the world) the Creator.

(Avar-i) other (kaaj = actions) pursuits – rituals, worships or austerities – are (kitai na) of no (kaam) use (terey) for you.

(Mil-i) get together (saadh sangat-i) in holy congregation and (bhaj-u) remember (naam) Divine virtues and commands, (keyval) alone – as guide for life. 1.

 

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥

Saraʼnjām lāg bẖavjal ṯaran kai.Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.

(Laag-i) engage yourself – in obedience of the Almighty – (saranjaam-i) to achieve (taran kai = for swimming) geting across (bhavjal) the world ocean; (janam-u = the birth) human birth (jaat) goes (britha) waste by remaining imbued with (rang) the colour (kai) of i.e. with attachment to, (maaiaa) the world play. 1.

(Rahaau) dwell on this and reflect.

 

On realizing this the human being supplicates to the Almighty.

 

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥

Jap ṯap sanjam ḏẖaram na kamā▫i▫ā.Sevā sāḏẖ na jāni▫ā har rā▫i▫ā.Kaho Nānak ham nīcẖkarammā.Saraṇ pare kī rākẖo sarmā. ||2||4||

 

I have not (kamaaiaa) practised (jap-u) remembrance/obedience to Divine commands, (tap-u) bear hardship where needed (sanjam-u) discipline connected with my (dharam-u) duties.

 I do not (jaaniaa) know (seyva = service) teachings of (saadh) the guru – to obey the Almighty -, O (raaiaa) Sovereign (har-i) Almighty.

(Ham) I do (kara’mma) deeds (neech =low) unbecoming of a human being.

I have sought your sanctuary; I (parey) have paced myself in Your (sarani = sanctuary) care and obedience; please (raakhah-u) preserve (sarma) my honour, says fifth Nanak – the seeker. 2. 4.