SGGS pp 685-687, Dhanaasri M: 1 and 5, Astpadis 1-3.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਘਰੁ ੨ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 gẖar 2 asatpaḏī▫ā  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru, in Raga Dhanaasri (astpadeeaa) of eight stanzas, (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.

 

Note: There is a fresh-water lake named Mansrovar in the Himalayas. It is believed to have pearls in it. It is also the abode of a white swan-like bird called Hans. The Hans feeds only on pearls, and not on grass, insects or fish, unlike the crane (bagla). In Gurbani, Hans is used as metaphor for seekers, and Gursikhs or disciples of the guru, who emulate Divine virtues rather than practise rituals or other forms of worship. In the same context, the lake or pool where they live is called Sarovar, which means a pool and is metaphor for awareness of Naam/commands of the Almighty or the guru. Bagla or crane is taken as metaphor for those running after material gains, but pretending to be pious by display of white garb. This is because the Bagla stands still in water as if meditating, but is on the lookout for fish and insects.

 

ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ॥ ਅੰਮ੍ਰਿਤੁ ਸੰਤ ਚੁਗਹਿ ਨਹੀ ਦੂਰੇ ॥ ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਹਿ ਪ੍ਰਭ ਭਾਵੈ ॥ ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਪ੍ਰਾਨਪਤਿ ਪਾਵੈ ॥੧॥

Gur sāgar raṯnī bẖarpūre.  Amriṯ sanṯ cẖugėh nahī ḏūre.  Har ras cẖog cẖugėh parabẖ bẖāvai.  Sarvar mėh hans parānpaṯ pāvai. ||1||

 

(Gur-u) the guru is (saagar-u = ocean) the pool (bharpoorey) full (ratni) of jewels, i.e. the guru emulates, and teaches to live by, Divine virtues.

(Sant = saints) the seeker-Hans (chugah-i) pick (amrit-u) life-giving virtues/pearls and are never (doorey) far, i.e. the guru’s Sikhs learn from, and never leave, the guru.

The Sikh-Hans (chugah-i) picks the pearls, i.e. the seeker receives (ras-u) the elixir – obtains awareness – of virtues and commands of (har-i) the Almighty, from the guru; and (bhaavai) is liked by (prabh) the Master, i.e. receives Divine grace.

The seeker-Hans (paavai) finds (praanpat-i = master of life) the Almighty (mah-i) in (sarvar) the pool, i.e. finds the Master with the guru’s guidance. 1.

 

ਕਿਆ ਬਗੁ ਬਪੁੜਾ ਛਪੜੀ ਨਾਇ ॥ ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā bag bapuṛā cẖẖapṛī nā▫e.  Kīcẖaṛ dūbai mail na jā▫e. ||1|| rahā▫o.

 

(Kia) what use is it for (bapura = poor) the ignorant (bag-u/bagla) crane (naaey) to bathe in (chhaprri) a pond?

Its (mail) dirt is not (jaaey = go)  removed this way and is instead (ddoobai = drowns) smeared (keecharr-i) with mud, i.e. those who engage in rituals or worship of gods/goddesses, not only do not benefit spiritually, but develop ego which keeps them away from the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥

Rakẖ rakẖ cẖaran ḏẖare vīcẖārī.  Ḏubiḏẖā cẖẖod bẖa▫e nirankārī.  Mukaṯ paḏārath har ras cẖākẖe.  Āvaṇ jāṇ rahe gur rākẖe. ||2||

 

The (veechaari) thoughtful seeker (dharey = puts, charan = feet) takes steps (rakh-i rakh-i = placing) carefully – to be sure s/he does not waver in obedience to Divine commands.

S/he (chhodd-i) gives up (dubidhaa = duality) other thoughts and (bhaey) becomes (nirakaaree) a believer of the Formless Master, alone.   

S/he (chaakhey) tastes (ras) the elixir, i.e. experience of presence, of (har-i) the Almighty, which bring (padaarat-u = substance) the gift of (mukat-i = emancipation) freedom from temptations in life, and from rebirth after death. 

Thus (gur-i) the guru (raakhey) protects – from vices, and cycles of – (aavan = coming) births and (jaan = going) deaths (rahey) are obviated. 2.

 

ਸਰਵਰ ਹੰਸਾ ਛੋਡਿ ਨ ਜਾਇ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਕਰਿ ਸਹਜਿ ਸਮਾਇ ॥ ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਹੰਸ ਮਹਿ ਸਾਗਰੁ ॥ ਅਕਥ ਕਥਾ ਗੁਰ ਬਚਨੀ ਆਦਰੁ ॥੩॥

Sarvar hansā cẖẖod na jā▫e.  Parem bẖagaṯ kar sahj samā▫e.  Sarvar mėh hans hans mėh sāgar.  Akath kathā gur bacẖnī āḏar. ||3||

 

The seekers-Hans do not (chhodd-i) leave (sarvar/sarovar = pool) the guru-pool to (jaaey) go elsewhere; they (sahj-i) intuitively (samaaey) remain absorbed in/obey the Almighty (kar-i) with (preym) loving (bhagat-i) devotion.

The seeker-Hans who places the self (mah-i) in (sarvar/sarovar) the guru-pool, i.e. follows the guru, (saagar-u = ocean) the Almighty abides in the mind of that seeker-Hans.

This (kathaa = story) state is (akath) beyond description; (aadar-u = respect) honour, by way of acceptance for union with the Creator, is obtained by following (bachni = through words) teachings of (gur) the guru. 3

 

ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਸੁਰਿ ਨਰ ਨਾਥ ਸਚੇ ਸਰਣਾਈ ॥੪॥
Sunn mandal ik jogī baise.  Nār na purakẖ kahhu ko▫ū kaise.  Ŧaribẖavaṇ joṯ rahe liv lā▫ī.  Sur nar nāth sacẖe sarṇā▫ī. ||4||

 

(Ik-u) One (jogee) Yogi (baisey) sits in (manddal) a state (su’nn = numb, unmoving) of still-ness – unaffected by the environment; this is the Almighty who is neither (naar-i) woman nor (purakh-u) man; (kaisey) how can (ko-oo) anyone (kahah-u) say (kaisey) what God is like, i.e. no one can.

God is (jot-i = light) the Spirit present eveywhere (tribhavan = three regions – sky, land, water) in the world, and they (rahey) remain (liv laaee) absorbed in, i.e. live by, God’s commands.

(Sur-i nar = god-like persons) seekers/devotees place themselves (sarnaaee = sanctuary) in care and obedience of (sachey) the Eternal (naath) Master. 4.

 

ਆਨੰਦ ਮੂਲੁ ਅਨਾਥ ਅਧਾਰੀ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜਿ ਬੀਚਾਰੀ ॥ ਭਗਤਿ ਵਛਲ ਭੈ ਕਾਟਣਹਾਰੇ ॥ ਹਉਮੈ ਮਾਰਿ ਮਿਲੇ ਪਗੁ ਧਾਰੇ ॥੫॥

Ānanḏ mūl anāth aḏẖārī.  Gurmukẖ bẖagaṯ sahj bīcẖārī.  Bẖagaṯ vacẖẖal bẖai kātaṇhāre.  Ha▫umai mār mile pag ḏẖāre. ||5||

 

The Almighty is (mool-u = root) the source of (aanand) bliss and is (adhaaree) the support of (anaath = master-less) the hapless – guide for those who have lost their bearings.

(Gurmukh-i) those who follow the guru, (beechaaree) contemplate God’s virtues and remain (sahj-i) steadfast in (bhagat-i) devotion/obedience.

God (vachhal) loves (bhagat-i) the devotees and (kaattanhaarey = destroys) obviates their (bhai/bhav = coming to the world) rebirth.

They (maar-i) kill their (haumai) ego and (dhaarey) take support/shelter at God’s (pag) feet, i.e. submit to Divine commands, and (miley) attain union with God. 5.

 

ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਲੁ ਸੰਤਾਏ ॥ ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥

Anik jaṯan kar kāl sanṯā▫e.  Maraṇ likẖā▫e mandal mėh ā▫e.

 

The creature (kar-i) makes (anik) numerous (jatan) efforts but (kaal-u) death (santaaey = torments) still comes, because the creatures (aaey = come) are born (mah-i) in (manddal) the world with (maran) death (likhaaey = written) ordained – those born die, God alone is Eternal.

Page 686

ਜਨਮੁ ਪਦਾਰਥੁ ਦੁਬਿਧਾ ਖੋਵੈ ॥ ਆਪੁ ਨ ਚੀਨਸਿ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਰੋਵੈ ॥੬॥

Janam paḏārath ḏubiḏẖā kẖovai.  Āp na cẖīnas bẖaram bẖaram rovai. ||6||

The human being who does not obey God, (khovai = loses) wastes (padaarath-u = substance) the valuable (janam-u) human birth in (dubidha) duality – chasing other ideas.

S/he does not (cheenas-i) recognize (aap-u = self) the Almighty within, and (rovai) cries/repents when rejected for union with God, (bhram-i bhram-i) wandering/going through cycles of births and deaths. 6.

 

ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ ॥ ਧੀਰਜ ਧਰਮੁ ਧਰਣੀਧਰ ਟੇਕ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਰਿਦੈ ਸਮਾਏ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੇ ਮਨੁ ਪਤੀਆਏ ॥੭॥

Kahṯa▫o paṛ▫ṯa▫o suṇṯa▫o ek.  Ḏẖīraj ḏẖaram ḏẖarṇīḏẖar tek.  Jaṯ saṯ sanjam riḏai samā▫e.  Cẖa▫uthe paḏ ka▫o je man paṯī▫ā▫e. ||7||

 

One who (kahatau = says) utters, (parrtau) reads and (suntau) listens to – virtues and commands of – (eyk) the One Almighty, s/he has (dheeraj) patience, i.e. is happy with Divine commands, s/he understands his/her (dharam-u = duties) responsibilities, and places the self in (tteyk = support) care of (dharneedhar = support the earth) the Creator.

Thoughts of (jat-u = celibacy) self-control, (sat-u) giving in charity and (sanjam-u) control of senses, (samaaey) are dissolved (ridai) in mind itself – there is no need for them – (jey) if one’s (man-u) mind (pateeaaey = happy with) remains in (chauthey) the fourth (pad) state of poise – transcending the three attributes of the egoistic nature. The three attributes Tamas = inertia/ignorance, Rajas = passion/ambitions and Sattva = doing good deeds expecting rewards. 7.

 

ਸਾਚੇ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭਰਮ ਭਉ ਭਾਗੈ ॥ ਸੂਰਤਿ ਮੂਰਤਿ ਆਦਿ ਅਨੂਪੁ ॥ ਨਾਨਕੁ ਜਾਚੈ ਸਾਚੁ ਸਰੂਪੁ ॥੮॥੧॥

Sācẖe nirmal mail na lāgai.  Gur kai sabaḏ bẖaram bẖa▫o bẖāgai.  Sūraṯ mūraṯ āḏ anūp.  Nānak jācẖai sācẖ sarūp. ||8||1||

 

(Mail-u = dirt) vices do not (laagai) touch those who are (nirmal) purified by keeping virtues and commands of (saachey) the Eternal in mind.

By following (sabad-i = word) the teachings (kai) of (gur) the guru, their (bharam) straying from commands of the Almighty – and the resultant (bhau = fear) apprehensions are (bhaagai = runs) obviated.

The Almighty is (aad-i) the beginning of all creation, and God’s (soorat) looks and (moorat) Being – in the form of creation – are (anoop) incomparable; Nanak (jaachai = begs) seeks that (saach-u) Eternal (saroop = form) Being. 8. 1.

 

———————————————-

 

Note: In this Shabad, Guru Nanak summarizes the various aspects of living according to Gurmat, i.e. the guru’s teachings. He mentions Sahj or living intuitively with poise, and need to follow the guru. One should lead a life of dedication, i.e. conformance to Divine virtues and commands, rather than engage rituals and austerities. The Shabad emphasizes the need to look within to find the Almighty.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਸਹਜਿ ਮਿਲੈ ਮਿਲਿਆ ਪਰਵਾਣੁ ॥ ਨਾ ਤਿਸੁ ਮਰਣੁ ਨ ਆਵਣੁ ਜਾਣੁ ॥ ਠਾਕੁਰ ਮਹਿ ਦਾਸੁ ਦਾਸ ਮਹਿ ਸੋਇ ॥ ਜਹ ਦੇਖਾ ਤਹ ਅਵਰੁ ਨ ਕੋਇ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Sahj milai mili▫ā parvāṇ.  Nā ṯis maraṇ na āvaṇ jāṇ.  Ŧẖākur mėh ḏās ḏās mėh so▫e.  Jah ḏekẖā ṯah avar na ko▫e. ||1||

 

Composition of the first Guru in Raga Dhanaasri. One who (milai = meets) remembers the Almighty (sahaj-i) intuitively (parvaan-u = accepted) is approved for (miliaa) union with the Master. There is no (maran-u = dying) succumbing to vices and thus being in (aavan-u = coming/births, jaan-u = going/deaths) cycles of births and deaths for (tis-u) that person.

(Daas = servant) a seeker who remains absorbed (mah-i) in (tthaakur) the Master, i.e. conforms to Divine virtues and commands, (soey = that) the Master abides in the mind of that (daas) seeker.

(Jah) wherever s/he (deykha) looks (tah) there s/he sees (na koey) none (avar-u) other than the Almighty. 1.

 

ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜ ਘਰੁ ਪਾਈਐ ॥ ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਮਰਿ ਆਈਐ ਜਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ bẖagaṯ sahj gẖar pā▫ī▫ai.  Bin gur bẖete mar ā▫ī▫ai jā▫ī▫ai. ||1|| rahā▫o.

 

(Bhagat-i) devotion in (ghar-u = house) the state of (sahj) poise (paaeeai = obtained) comes (gurmukh-i) with the guru’s guidance.

(Bin-u) without (bheyttey) finding the guru and following him, one (mar-i = dies) succumbs to temptations and (aaeeai jaaeeai = comes and goes) remains in cycles of births and deaths. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੋ ਗੁਰੁ ਕਰਉ ਜਿ ਸਾਚੁ ਦ੍ਰਿੜਾਵੈ ॥ ਅਕਥੁ ਕਥਾਵੈ ਸਬਦਿ ਮਿਲਾਵੈ ॥ ਹਰਿ ਕੇ ਲੋਗ ਅਵਰ ਨਹੀ ਕਾਰਾ ॥ ਸਾਚਉ ਠਾਕੁਰੁ ਸਾਚੁ ਪਿਆਰਾ ॥੨॥
So gur kara▫o jė sācẖ ḏariṛ▫āvai.  Akath kathāvai sabaḏ milāvai.  Har ke log avar nahī kārā.  Sācẖa▫o ṯẖākur sācẖ pi▫ārā. ||2||

 

I wish to (karau) adopt (so) such a (gur-u) guru (j-i) who (drirraavai) creates firm understanding and commitment to (saach-u = truth) Naam, – so that I do not engage in other pursuits like rituals or worship of gods/goddesses.

And who (milaavai) leads to the Master (sabad-i = through the word) with his teachings and (kathaavai = cause to say) enables to have, and express, (akath-u) the indescribable Divine experience.

(Log = people) men/women of (har-i) God have nothing (kaara) to do with anything (avar) else – like rituals or worship of gods/goddesses.

Only (tthakur-u) the Master is (saachau) Eternal – all others are perishable – and that (saach-u) Eternal Master is (piaara) dear to me. 2.

 

ਤਨ ਮਹਿ ਮਨੂਆ ਮਨ ਮਹਿ ਸਾਚਾ ॥ ਸੋ ਸਾਚਾ ਮਿਲਿ ਸਾਚੇ ਰਾਚਾ ॥ ਸੇਵਕੁ ਪ੍ਰਭ ਕੈ ਲਾਗੈ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਪੂਰਾ ਮਿਲੈ ਮਿਲਾਇ ॥੩॥

Ŧan mėh manū▫ā man mėh sācẖā.  So sācẖā mil sācẖe rācẖā.  Sevak parabẖ kai lāgai pā▫e.  Saṯgur pūrā milai milā▫e. ||3||

 

(Manooaa) the mind is (mah-i) in (tan) the body, and (mah-i) in the mind dwells (saacha) the Eternal.

One who (mil-i) has found, and (raacha) gets used to, i.e. conforms to commands of (saachey) the Eternal, (so) that person becomes like (saacha) the Eternal.

(Seyvak-u = servant) the seeker (laagai = attaches) places the self at (paaey) the feet of, i.e. submits to the commands of, (prabh) the Master; this happens when s/he (milai) finds (satigur) the true guru who (milaaey) leads to (poora = perfect) the Master. 3.

 

ਆਪਿ ਦਿਖਾਵੈ ਆਪੇ ਦੇਖੈ ॥ ਹਠਿ ਨ ਪਤੀਜੈ ਨਾ ਬਹੁ ਭੇਖੈ ॥ ਘੜਿ ਭਾਡੇ ਜਿਨਿ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਪ੍ਰਭਿ ਮਨੁ ਪਤੀਆਇਆ ॥੪॥

Āp ḏikẖāvai āpe ḏekẖai.  Haṯẖ na paṯījai nā baho bẖekẖai.  Gẖaṛ bẖāde jin amriṯ pā▫i▫ā.  Parem bẖagaṯ parabẖ man paṯī▫ā▫i▫ā. ||4||

 

But finding the Master is not within the capability of the mortal: The Almighty – being within the creature – (aap-i) IT-self (deykhai = looks) searches and is IT-self (dikhaavai = shows) found.

IT is not (pateejai) pleased by (hatth) stubborn effort, i.e. austerities, rituals or displaying (bah-u) numerous – pious looking – (bheykhai) garbs.

The Creator (jin-i) who (gharr-i) moulded (bhaa’nddey) the vessels, i.e. who created the bodies, also (paaia) put (amrit-u = nectar) Naam or Divine virtues and commands in the mind.

(Man-u) the mind – metaphorically – (prabh-i) of the Master is (pateeaaia) pleased with (preym) loving (bhagat-i) devotion, i.e. is happy with one who lives by Divine virtues and commands. 4.   

 

ਪੜਿ ਪੜਿ ਭੂਲਹਿ ਚੋਟਾ ਖਾਹਿ ॥ ਬਹੁਤੁ ਸਿਆਣਪ ਆਵਹਿ ਜਾਹਿ ॥ ਨਾਮੁ ਜਪੈ ਭਉ ਭੋਜਨੁ ਖਾਇ ॥ ਗੁਰਮੁਖਿ ਸੇਵਕ

ਰਹੇ ਸਮਾਇ ॥੫॥

Paṛ paṛ bẖūlėh cẖotā kẖāhi.  Bahuṯ si▫āṇap āvahi jāhi.  Nām japai bẖa▫o bẖojan kẖā▫e.  Gurmukẖ sevak rahe samā▫e. ||5||

 

Those who (parr-i parr-i) keep reading texts without understanding them, (bhoolah-i) go astray from practice of Naam and develop pride in their knowledge; they (khaah-i = receive, chotta = hits) are pushed away from the Master.

Thinking that they have (bahut = a lot) abundant (siaanap) wisdom, they – do not follow the guru and go their own way – they (aavah-i = come, jaah-i = go) remain in cycles of births and deaths.

But one who (japai) remembers and practices (naam-u) Divine virtues and commands, (khaaey) eats (bhojan-u) the food of (bhau = fear) obedience, i.e. takes Divine commands as sustenance/guide for life.

Such (seyvak = servant) a seeker (gurmukh-i) follows the guru and (rahey) remains (samaaey) absorbed in the Master. 5.

 

ਪੂਜਿ ਸਿਲਾ ਤੀਰਥ ਬਨ ਵਾਸਾ ॥ ਭਰਮਤ ਡੋਲਤ ਭਏ ਉਦਾਸਾ ॥ ਮਨਿ ਮੈਲੈ ਸੂਚਾ ਕਿਉ ਹੋਇ ॥ ਸਾਚਿ ਮਿਲੈ ਪਾਵੈ ਪਤਿ
ਸੋਇ ॥੬॥

Pūj silā ṯirath ban vāsā.  Bẖarmaṯ dolaṯ bẖa▫e uḏāsā.  Man mailai sūcẖā ki▫o ho▫e.  Sācẖ milai pāvai paṯ so▫e. ||6||

 

Those who engage in (pooj-i) worshipping (silaa = stone) idols, and make (baasa) abode in (ban) jungles or (teerath) at holy places.

They (bharmat) wander into rituals/superstitions/worships and (ddolat = waver) stray off the path leading to the Almighty; they (bhaey) are (udaasa) disappointed as they do not reach the Creator.

(Kiau) how can one who (mailey = dirty, man-i = mind) has vices within, be (soochaa) clean – and accepted by the Almighty?

One who (milai) finds (saach-i) the Eternal with the guru’s guidance, (soey) that person (paavai) receives (pat-i) honour – by way of being accepted by the Almighty for union. 6.

 

ਆਚਾਰਾ ਵੀਚਾਰੁ ਸਰੀਰਿ ॥ ਆਦਿ ਜੁਗਾਦਿ ਸਹਜਿ ਮਨੁ ਧੀਰਿ ॥ ਪਲ ਪੰਕਜ ਮਹਿ ਕੋਟਿ ਉਧਾਰੇ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰੁ ਮੇਲਿ ਪਿਆਰੇ ॥੭॥

Ācẖārā vīcẖār sarīr.  Āḏ jugāḏ sahj man ḏẖīr.  Pal pankaj mėh kot uḏẖāre.  Kar kirpā gur mel pi▫āre. ||7||

 

The guru’s (sareer-i = body) person has virtuous (achaara) conduct and (veechaar-u) thoughts; he has (dheer-i) contentment (sahj-i) with poise; in his (man-u) mind he has the Almighty Master who has existed (aad-i) from before the beginning of time and (jugaad-i) through the ages, i.e. is Eternal.

Being aware of the Almighty’s commands (udhaarey) gets rid of (kott-i = crores) countless faults (mah-i) in (pal) a short period of (pankaj = lotus-like/eye) blink of the eye.

Please (kar-i kirpa) be kind and (meyl-i) enable me to find (gur-u) the guru, – who can guide me, o (piaarey) Beloved Master. 7.

 

ਕਿਸੁ ਆਗੈ ਪ੍ਰਭ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਮੈ ਕੋ ਨਾਹੀ ॥ ਜਿਉ ਤੁਧੁ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਰਜਾਇ ॥ ਨਾਨਕ ਸਹਜਿ ਭਾਇ ਗੁਣ ਗਾਇ ॥੮॥੨॥

Kis āgai parabẖ ṯuḏẖ sālāhī.  Ŧuḏẖ bin ḏūjā mai ko nāhī.  Ji▫o ṯuḏẖ bẖāvai ṯi▫o rākẖ rajā▫e.  Nānak sahj bẖā▫e guṇ gā▫e. ||8||2||

 

O (prabh) Master, (aagai) before (kis-u) whom can I (saalaahee) praise (tudh-u) You?

For (mai) me, there is (ko naahee) none (dooja = second) other (bin-u) except (tudh-u) You, i.e. if I address someone else, I would be addressing You in that person.

Please (raakh-u) keep me (jio) as (tudh-u) You (bhaavai) would like me to be, living by Your (rajaaey) will.

(Bhaaey) by lovingly (gaaey) singing/praising Your (gun) virtues, Nanak remains (sahj-i) in state of poise, i.e. ever remains in Your remembrance without any desires. 8. 2.

 

——————————————

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੬ ਅਸਟਪਦੀ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 6 asatpaḏī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri (asttpadi) with eight stanzas, (ghar-u 6) to be sung to the sixth beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In the Shabad below, the fifth Guru describes the state of the human soul who having got human birth, after going through numerous other life forms, longs to unite with the Creator. Seeing others, s/he engages in fruitless methods like rituals. The first verse in each stanza first describes this and the second gives the solution.

 

ਜੋ ਜੋ ਜੂਨੀ ਆਇਓ ਤਿਹ ਤਿਹ ਉਰਝਾਇਓ, ਮਾਣਸ ਜਨਮੁ ਸੰਜੋਗਿ ਪਾਇਆ ॥ ਤਾਕੀ ਹੈ ਓਟ ਸਾਧ, ਰਾਖਹੁ ਦੇ ਕਰਿ ਹਾਥ, ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਹਰਿ ਰਾਇਆ ॥੧॥

Jo jo jūnī ā▫i▫o ṯih ṯih urjẖā▫i▫o māṇas janam sanjog pā▫i▫ā.  Ŧākī hai ot sāḏẖ rākẖo ḏe kar hāth kar kirpā melhu har rā▫i▫ā. ||1||

 

The soul says: In (jo jo = which all) in whatever (jonee) life-forms like animals, that (aaio = came) I have been, I (urjhaaio) got entangled – with physical needs alone – (tih tih) in all those; then (sanjog-i) fortunately I (paaiaa) obtained (maanas) human (janam-u) birth.

Now I (taakee = seen) look for (ott = protection) guidance of (saadh) the guru; please (dey kar-i) give your (haath) hand, o guru, to (raakhah-u) save me – from temptations of the world-play – and (meylah-u) lead me to (har-i) the Almighty (raaiaa = king) Sovereign King. 1.

 

ਅਨਿਕ ਜਨਮ ਭ੍ਰਮਿ ਥਿਤਿ ਨਹੀ ਪਾਈ ॥ ਕਰਉ ਸੇਵਾ, ਗੁਰ ਲਾਗਉ ਚਰਨ, ਗੋਵਿੰਦ ਜੀ ਕਾ ਮਾਰਗੁ ਦੇਹੁ ਜੀ ਬਤਾਈ ॥੧॥ ਰਹਾਉ ॥

Anik janam bẖaram thiṯ nahī pā▫ī.  Kara▫o sevā gur lāga▫o cẖaran govinḏ jī kā mārag ḏeh jī baṯā▫ī. ||1|| rahā▫o.

 

I (bhram-i) wandered in (anik) numerous (janam) births but did not (paaee) obtain (thit-i) stability – peace by way of union with the Almighty and obviating repeated births.

I now wish to (laagau = touch) be at (charan) the feet of (gur) the guru and (karau = do, seyva = service) do his bidding; o (jee) revered guru, please (deyh-u bataaee = tell) put me on (maarag-u) the path (ka) of, i.e. to lead life by virtues and commands, of (ji) the revered (govind = master of the world) Almighty.

(Rahau) dwell on this and contemplate.

 

Page 687

 

ਅਨਿਕ ਉਪਾਵ ਕਰਉ,  ਮਾਇਆ ਕਉ ਬਚਿਤਿ ਧਰਉ, ਮੇਰੀ ਮੇਰੀ ਕਰਤ ਸਦ ਹੀ ਵਿਹਾਵੈ ॥ ਕੋਈ ਐਸੋ ਰੇ ਭੇਟੈ ਸੰਤੁ, ਮੇਰੀ ਲਾਹੈ ਸਗਲ ਚਿੰਤ, ਠਾਕੁਰ ਸਿਉ ਮੇਰਾ ਰੰਗੁ ਲਾਵੈ ॥੨॥

Anik upāv kara▫o mā▫i▫ā ka▫o bacẖiṯ ḏẖara▫o merī merī karaṯ saḏ hī vihāvai.  Ko▫ī aiso re bẖetai sanṯ merī lāhai sagal cẖinṯ ṯẖākur si▫o merā rang lāvai. ||2||

 

I (karau) make (anik) numerous (upaav) efforts (dharau) keeping (bachit-i) consciousness (kau) on (maaia) material aspects of life; my life (vihaavai) is passing (sad hee) forever (karat = uttering, meyri meyri = my, mine) being attached – to relatives and wealth etc.

I wish (koee) some (aiso) such (sant-u) guru (bheyttai) meets me, who (laahai) removes (sagal) all (meyri) my (chint = thinking) thoughts of material nature and (laavai = attaches) creates (rang-u) love (meyra = my) in me (sio) for (tthaakur) the Master. 2.

 

ਪੜੇ ਰੇ ਸਗਲ ਬੇਦ, ਨਹ ਚੂਕੈ ਮਨ ਭੇਦ, ਇਕੁ ਖਿਨੁ ਨ ਧੀਰਹਿ ਮੇਰੇ ਘਰ ਕੇ ਪੰਚਾ ॥ ਕੋਈ ਐਸੋ ਰੇ ਭਗਤੁ, ਜੁ ਮਾਇਆ ਤੇ ਰਹਤੁ, ਇਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੇਰੈ ਰਿਦੈ ਸਿੰਚਾ ॥੩॥

Paṛe re sagal beḏ nah cẖūkai man bẖeḏ ik kẖin na ḏẖīrėh mere gẖar ke pancẖā.  Ko▫ī aiso re bẖagaṯ jo mā▫i▫ā ṯe rahaṯ ik amriṯ nām merai riḏai sincẖā. ||3||

 

(Rey) o friends, one (parrey) reads (sagal) all (beyd) the Vedas but (bheyd = difference) separation from the Master does not (chookai) end – with the rituals they teach; (pancha = five) the five sensory organs (key) of (meyrey) my (ghar = house) body are not (dheerah-i) stilled, even for (ik-u) one (khin-u) moment i.e. they ever get tempted by the world-play.

Now I wish I find (koee) some (aiso) such (bhagat-u) devotee (j-u) who is (rahat-u) devoid of (maaia) temptations in the world-play, and (sincha = irrigates) rinses (ridai) my mind with (ik-u) the lone (amrit-u) life-giving elixir, i.e. imparts awareness of, Naam or Divine virtues and commands. 3.

 

ਜੇਤੇ ਰੇ ਤੀਰਥ ਨਾਏ, ਅਹੰਬੁਧਿ ਮੈਲੁ ਲਾਏ, ਘਰ ਕੋ ਠਾਕੁਰੁ ਇਕੁ ਤਿਲੁ ਨ ਮਾਨੈ ॥ ਕਦਿ ਪਾਵਉ ਸਾਧਸੰਗੁ, ਹਰਿ ਹਰਿ ਸਦਾ ਆਨੰਦੁ, ਗਿਆਨ ਅੰਜਨਿ ਮੇਰਾ ਮਨੁ ਇਸਨਾਨੈ ॥੪॥

Jeṯe re ṯirath nā▫e ahaʼn▫buḏẖ mail lā▫e gẖar ko ṯẖākur ik ṯil na mānai.  Kaḏ pāva▫o sāḏẖsang har har saḏā ānanḏ gi▫ān anjan merā man isnānai. ||4||

 

(Rey) o friends, I (naaey/nhaaey) bathed at (jeytey = as many) all (teerath) pilgrim centres, but that (laaey) put (mail-u) the dirt of (aha’nbudh-i) pride on the mind; (tthakur-u) the Master (ko = of, ghar = home) within is not (maanai = accepts) pleased (ik-u) one (til-u = sesame seed – equal to) bit by this.

I keep hoping to (kad-i = when) sometime (paavau) find (saadhsang-i) company of the guru – the holy congregation, where (meyra) my (man-u) mind (isnaanai = bathes) is purified with (giaan) awareness (anjan-i = eye medicine – for inner eye/mind) of Naam/virtues and commands (har-i har-i) of the Almighty, and (sadaa) ever (sadaa) experiences (aanand) bliss. 4.

 

ਸਗਲ ਅਸ੍ਰਮ ਕੀਨੇ ਮਨੂਆ, ਨਹ ਪਤੀਨੇ, ਬਿਬੇਕਹੀਨ ਦੇਹੀ ਧੋਏ ॥ ਕੋਈ ਪਾਈਐ ਰੇ ਪੁਰਖੁ ਬਿਧਾਤਾ, ਪਾਰਬ੍ਰਹਮ ਕੈ ਰੰਗਿ ਰਾਤਾ, ਮੇਰੇ ਮਨ ਕੀ ਦੁਰਮਤਿ ਮਲੁ ਖੋਏ ॥੫॥
Sagal asram kīne manū▫ā nah paṯīne bibekhīn ḏehī ḏẖo▫e.  Ko▫ī pā▫ī▫ai re purakẖ biḏẖāṯā pārbarahm kai rang rāṯā mere man kī ḏurmaṯ mal kẖo▫e. ||5||

 

I (keeney = did) followed people in (sagal) all types (asram/aasram = seminaries) for advice; I (dhoey) washed (deyhee) the body (bibeykheen = devoid of discernment) without thinking of God; (manooaa) the mind was not (pateeney) satisfied with this.

I wish I (paaeeai) find (koee) some (purkh-u) person – who emulates virtues of- , (bidhaata) the Creator, and is (raata) imbued (rang-i) with love (kai) of (paarbrahm) the Supreme Being; and in whose company (mal-u = filth) the vice (ki) of (durmat-i) evil thinking in (meyrey) my (man) mind (khoey = lost) is dispelled. 5.

 

ਕਰਮ ਧਰਮ ਜੁਗਤਾ, ਨਿਮਖ ਨ ਹੇਤੁ ਕਰਤਾ, ਗਰਬਿ ਗਰਬਿ ਪੜੈ ਕਹੀ ਨ ਲੇਖੈ ॥ ਜਿਸੁ ਭੇਟੀਐ ਸਫਲ ਮੂਰਤਿ, ਕਰੈ ਸਦਾ ਕੀਰਤਿ, ਗੁਰ ਪਰਸਾਦਿ ਕੋਊ ਨੇਤ੍ਰਹੁ ਪੇਖੈ ॥੬॥

Karam ḏẖaram jugṯā nimakẖ na heṯ karṯā garab garab paṛai kahī na lekẖai.  Jis bẖetī▫ai safal mūraṯ karai saḏā kīraṯ gur parsāḏ ko▫ū neṯarahu pekẖai. ||6||

 

One who does not (heyt-u karta) love, i.e. does not live by what pleases, the Almighty, but (jugta) engages in (karam dharam) religious rituals, and with that (parrai = falls) feels (garab-i garab-i) proud repeatedly – every time s/he performs a ritual; but these are of (kahee na = not any) no (leykhai = account) use.

(Jis-u) one who (bheytteeai) finds the guru, and (saphal = successful, moorat-i = form, person) follows his example, that person (sadaa) ever (karai = does, keerat-i = praise) praises and lives by virtues and commands of the Almighty; but (ko-oo) some rare person follows the guru and (gur parsaad-i) with the guru’s grace, (peykhai) sees the Almighty (neytrhu) with eyes, i.e. obtains vision of the Master within and everywhere. 6.

 

ਮਨਹਠਿ ਜੋ ਕਮਾਵੈ, ਤਿਲੁ ਨ ਲੇਖੈ ਪਾਵੈ, ਬਗੁਲ ਜਿਉ ਧਿਆਨੁ ਲਾਵੈ, ਮਾਇਆ ਰੇ ਧਾਰੀ ॥ ਕੋਈ ਐਸੋ ਰੇ ਸੁਖਹ ਦਾਈ, ਪ੍ਰਭ ਕੀ ਕਥਾ ਸੁਨਾਈ, ਤਿਸੁ ਭੇਟੇ ਗਤਿ ਹੋਇ ਹਮਾਰੀ ॥੭॥

Manhaṯẖ jo kamāvai ṯil na lekẖai pāvai bagul ji▫o ḏẖi▫ān lāvai mā▫i▫ā re ḏẖārī.  Ko▫ī aiso re sukẖah ḏā▫ī parabẖ kī kathā sunā▫ī ṯis bẖete gaṯ ho▫e hamārī. ||7||

 

(Jo) one who (kamavai) acts (manhatth-i) own will; or (laavai = focuses, dhiaan-u = attention) sits still and (laavai) fixes (liv) attention in contemplation (jiau) like (bagul/bagla) a crane, but (dhaar-i) keeps thoughts on (maaia) material things, s/he does not (paavai) get (til-u = sesame seed – equal to) even a bit (leykhai = account) of credit/benefit.

I look for (koee) some (aiso) such person who (sunaaee = causes to hear) imparts (kathaa = stories) awareness of virtues and commands of the Almighty (suhkhah = of peace, daaee = giver) to give me solace; (bheyttey) by meeting (tis-u) that person (hamaaree = my, gat-i freedom, hoey = happen) I may be emancipated. 7.

 

ਸੁਪ੍ਰਸੰਨ ਗੋਪਾਲ ਰਾਇ, ਕਾਟੈ ਰੇ ਬੰਧਨ ਮਾਇ, ਗੁਰ ਕੈ ਸਬਦਿ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ॥ ਸਦਾ ਸਦਾ ਆਨੰਦੁ, ਭੇਟਿਓ ਨਿਰਭੈ ਗੋਬਿੰਦੁ, ਸੁਖ ਨਾਨਕ ਲਾਧੇ ਹਰਿ ਚਰਨ ਪਰਾਤਾ ॥੮॥

Suparsan gopāl rā▫e kātai re banḏẖan mā▫e gur kai sabaḏ merā man rāṯā.  Saḏā saḏā ānanḏ bẖeti▫o nirbẖai gobinḏ sukẖ Nānak lāḏẖe har cẖaran parāṯā. ||8||

 

When (raaey = king) the Sovereign (gopaal = Sustainer) Almighty Master (suprasamn = pleased) bestows grace, (meyra) my (man-u) mind will be (raata) imbued with (sabad-i = Divine Word) Divine commands and (badhan = bondage) attachment to (maaey/maaia) the world-play will be (kaattai = cut) broken.

When (nirbhai = fearless/above whom is none) the Supreme (gobind-u) Master of the universe (bheyttio) is found, one (laadhey = finds) obtains (sukh) comfort (praata) by placing the self at (charan) the feet of, i.e. in care and obedience (har-i) the Almighty. 8.

 

ਸਫਲ ਸਫਲ ਭਈ ਸਫਲ ਜਾਤ੍ਰਾ ॥ ਆਵਣ ਜਾਣ ਰਹੇ, ਮਿਲੇ ਸਾਧਾ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੩॥

Safal safal bẖa▫ī safal jāṯrā.  Āvaṇ jāṇ rahe mile sāḏẖā. ||1|| rahā▫o ḏūjā. ||1||3||.

 

(Jaatra = journey) human birth (bhaee) becomes (saphal) successful – by way of union with the Creator-  when (saadha) the guru (miley) is found and his teachings followed; then further (aavan = coming) births and (jaan = going) deaths (rahey = stopped) are obviated.

(Rahaau = pause, dooja = second) dwell again and contemplate. 1. 3.

 

Note: Some Shabads in Gurbani have more than one Rahaau/pause, as in this case. Wherever Rahaau Dooja or second pause occurs, it is in reply to, or clarification of, what was said in the verse with the first Rahaau. In the present case a request was made in the verse of the first Rahaau to show the path to the Almighty. The answer is in the last line of verse 8 and the result in the verse of second Rahaau).