SGGS pp 882-883, Raamkali M: 4 and 5.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੪ ॥ ਸਤਗੁਰ ਦਇਆ ਕਰਹੁ ਹਰਿ ਮੇਲਹੁ ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਣ ਹਰਿ ਰਾਇਆ ॥ ਹਮ ਚੇਰੀ ਹੋਇ ਲਗਹ ਗੁਰ ਚਰਣੀ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭ ਮਾਰਗੁ ਪੰਥੁ ਦਿਖਾਇਆ ॥੧॥

Rāmkalī mėhlā 4.  Saṯgur ḏa▫i▫ā karahu har melhu mere parīṯam parāṇ har rā▫i▫ā.  Ham cẖerī ho▫e lagah gur cẖarṇī jin har parabẖ mārag panth ḏikẖā▫i▫ā. ||1||

 

Composition of the fourth Guru in Raga Raamkali. O (satgur) true guru, (karahu = do/show, daiaa = compassion) kindly (meylhu = cause to meet) lead me to (har-i) the Almighty; (raaiaa = king) the Sovereign Almighty is the master of (meyrey) my (praan) life.

(Hoey = being) like (cheyri) a servant, (ham) I shall (lagah) touch (charni) the feet of the guru (jin-i) who (dikhaaiaa) shows (maarag-u, panth) the path to (har-i) the Almighty (prabh) Master. 1.

 

ਰਾਮ ਮੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਭਾਇਆ ॥ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਬੇਲੀ ਮੇਰਾ ਪਿਤਾ ਮਾਤਾ ਹਰਿ ਸਖਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Rām mai har har nām man bẖā▫i▫ā.  Mai har bin avar na ko▫ī belī merā piṯā māṯā har sakẖā▫i▫ā. ||1|| rahā▫o.

 

(Naam-u) virtues and commands of (raam) the all-pervasive (har-i har-i) Almighty (bhaaiaa) are pleasing (man-i) to the mind.

(Mai) I have (na koee) none other as (beyli) friend – both here and in the hereafter – (bin-u) except (har-i) the Almighty; (har-i) the Almighty is (m-era) my (pitaa) father, (maata) mother and (sakhaaiaa) companion, i.e. I look to IT for everything. 1.

(Rahaau) pause and reflect on this.

 

ਮੇਰੇ ਇਕੁ ਖਿਨੁ ਪ੍ਰਾਨ ਨ ਰਹਹਿ ਬਿਨੁ ਪ੍ਰੀਤਮ ਬਿਨੁ ਦੇਖੇ ਮਰਹਿ ਮੇਰੀ ਮਾਇਆ ॥ ਧਨੁ ਧਨੁ ਵਡ ਭਾਗ ਗੁਰ ਸਰਣੀ ਆਏ ਹਰਿ ਗੁਰ ਮਿਲਿ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥

Mere ik kẖin parān na rahėh bin parīṯam bin ḏekẖe marėh merī mā▫i▫ā.  Ḏẖan ḏẖan vad bẖāg gur sarṇī ā▫e har gur mil ḏarsan pā▫i▫ā. ||2||

 

(Meyrey) my (praan = breaths) life cannot (rahah-i = remain) exist (bin-u) without (preetam) the Beloved Master; my life (marah-i) dies, i.e. I fall prey to vices, o (meyri) my (maaiaa) mother – shows sentiment.

It is with (dhan dhan) blessed (vadd) good (bhaag) fortune that I (aaey) came and placed the self (sarni = sanctuary) in care of (gur) the guru; because (mil-i) on meeting the guru and following his teachings, (darsan) vision of the Almighty (paaiaa) was obtained, i.e. I became aware of Divine virtues and commands to guide in life. 2. 

 

ਮੈ ਅਵਰੁ ਨ ਕੋਈ ਸੂਝੈ ਬੂਝੈ ਮਨਿ ਹਰਿ ਜਪੁ ਜਪਉ ਜਪਾਇਆ ॥ ਨਾਮਹੀਣ ਫਿਰਹਿ ਸੇ ਨਕਟੇ ਤਿਨ ਘਸਿ ਘਸਿ ਨਕ ਵਢਾਇਆ ॥੩॥

Mai avar na ko▫ī sūjẖai būjẖai man har jap japa▫o japā▫i▫ā.  Nāmhīṇ firėh se nakte ṯin gẖas gẖas nak vaḏẖā▫i▫ā. ||3||

 

I (soojhai) see (na koee) none other than the guru who (boojhai) understands how to find the Almighty and (japaaiaa = caused to utter) guides to (japau) contemplate (jap-u) what needs to be remembered and followed, guides to live by Divine virtues and commands.

Those (naamheen) bereft of awareness of Naam, (phirah-i) go about their own way and (nakttey = without nose) remain honor-less, i.e. do not obtain acceptance by the Almighty; (tin) they (ghas-i ghas-i) keep rubbing their (nak) noses – trying to seek help of others but their (nak) noses (vaddhaaiaa) are cut, i.e. they remain without honor here and in the hereafter. 3.

 

ਮੋ ਕਉ ਜਗਜੀਵਨ ਜੀਵਾਲਿ ਲੈ ਸੁਆਮੀ ਰਿਦ ਅੰਤਰਿ ਨਾਮੁ ਵਸਾਇਆ ॥ ਨਾਨਕ ਗੁਰੂ ਗੁਰੂ ਹੈ ਪੂਰਾ ਮਿਲਿ ਸਤਿਗੁਰ ਨਾਮੁ ਧਿਆਇਆ ॥ ੪॥੫॥

Mo ka▫o jagjīvan jīvāl lai su▫āmī riḏ anṯar nām vasā▫i▫ā.  Nānak gurū gurū hai pūrā mil saṯgur nām ḏẖi▫ā▫i▫ā. ||4||5||

 

O (jagjeevan = source of life of creatures) Creator, my (suaami) Master, please (jaavaal lai) keep me alive, i.e. enable me to overcome vices in life, by (vasaaiaa = causing to abide) being conscious of (naam-u) Divine virtues and commands (antar-i) in (rid) the mind – as guide. 

(Guru) the great Almighty (hai) is (poora) the perfect guru; one (dhiaaiaa) pays attention to IT’s (naam-u) virtues and commands (mil-i = in company) with guidance of (satgur) the true guru, says fourth Nanak. 4. 5.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੪ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਵਡਾ ਵਡ ਪੁਰਖੁ ਹੈ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਉਰ ਧਾਰੇ ॥ ਜੀਅ ਦਾਨੁ ਗੁਰਿ ਪੂਰੈ ਦੀਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਮਾਰੇ ॥੧॥

Rāmkalī mėhlā 4.  Saṯgur ḏāṯā vadā vad purakẖ hai jiṯ mili▫ai har ur ḏẖāre.  Jī▫a ḏān gur pūrai ḏī▫ā har amriṯ nām samāre. ||1||

 

Composition of the fourth Guru in Raga Raamkali. (Vaddaa) the great (daata = giver) the beneficent (satgur-u) true guru is (vadd) a great (purakh-u) person, (miliai) by meeting and following (jit-u) whom one (dhaarey) keeps (har-i) the Almighty in (ur) in mind.

(Poorai) the perfect (gur-i) guru (deeaa) gives (daan-u = alms) the gift of (jeea) life – conduct free-of-vices – as then one (samaraey = takes care of) pays attention to (amrit) the life-giving (naam-u) virtues and commands of (har-i) the Almighty. 1.

 

ਰਾਮ ਗੁਰਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਕੰਠਿ ਧਾਰੇ ॥ ਗੁਰਮੁਖਿ ਕਥਾ ਸੁਣੀ ਮਨਿ ਭਾਈ ਧਨੁ ਧਨੁ ਵਡ ਭਾਗ ਹਮਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Rām gur har har nām kanṯẖ ḏẖāre.  Gurmukẖ kathā suṇī man bẖā▫ī ḏẖan ḏẖan vad bẖāg hamāre. ||1|| rahā▫o.

 

(Gur-i = by the guru) with the guru’s guidance, I (dhaarey                                                                                                                                                                                                                                                                                                                                                  = put, kantth-i = round the neck – show) made it a practice to live by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty.

(Gurmukh-i) as a follower of the guru, I (suni) listened to (kathaa = discourse) the guru’s teachings and they (bhaaee = liked) appealed to me; it was my (dhan-u dhan-u) great (vadd) good (bhaag) fortune – that I found the guru. 1.

(Rahaau) pause and reflect on this.

 

ਕੋਟਿ ਕੋਟਿ ਤੇਤੀਸ ਧਿਆਵਹਿ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਵਹਿ ਪਾਰੇ ॥ ਹਿਰਦੈ ਕਾਮ ਕਾਮਨੀ ਮਾਗਹਿ ਰਿਧਿ ਮਾਗਹਿ ਹਾਥੁ ਪਸਾਰੇ ॥੨॥

Kot kot ṯeṯīs ḏẖi▫āvahi ṯā kā anṯ na pāvahi pāre.  Hirḏai kām kāmnī māgėh riḏẖ māgėh hāth pasāre. ||2||

 

(Kott-i kott-i = ten million X teytees = thirty tree) the three hundred thirty three million gods – of Hindu faith – (dhiaavah-i = pay attention) try to know but cannot (paavah-i = find) know (ant-u) limit (ka) of (ta = that) IT, i.e. IT’s state and powers.

With (kaam = desires) lust (hirdai) in mind man (maagah-i) asks for (kaamni = woman) a wife; people also (pasaarah-i) put forward their (haath-u) hands (maagah-i) asking (ridh-i = power to have wealth at call) for wealth, i.e. the humans pursue transitory satisfaction. 2.

 

ਹਰਿ ਜਸੁ ਜਪਿ ਜਪੁ ਵਡਾ ਵਡੇਰਾ ਗੁਰਮੁਖਿ ਰਖਉ ਉਰਿ ਧਾਰੇ ॥ ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਤਾ ਜਪੀਐ ਹਰਿ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰੇ ॥੩॥
Har jas jap jap vadā vaderā gurmukẖ rakẖa▫o ur ḏẖāre.  Je vad bẖāg hovėh ṯā japī▫ai har bẖa▫ojal pār uṯāre. ||3||

 

O human being, (jas-u = glory) praise and (jap-i) keep in mind (jap-u = something to be remembered) virtues and commands of (har-i) the Almighty and practice them; this is (vaddaa) the greatest of (vaddeyra) great practices; (rakhau dhaarey) keep this (ur-i) in mind (gurmukh-i) guided by the guru.

Only (jey) if we (hovah-i) have (vadd) great (bhaag) fortune, (ta) then we (japeeai) praises and keep Divine virtues and commands in mind; this (utaarey = lands, paar-i = on far shore) takes one across (bhaujal-i) the world-ocean – enables to overcome vices. 3.

 

ਹਰਿ ਜਨ ਨਿਕਟਿ ਨਿਕਟਿ ਹਰਿ ਜਨ ਹੈ ਹਰਿ ਰਾਖੈ ਕੰਠਿ ਜਨ ਧਾਰੇ ॥ ਨਾਨਕ ਪਿਤਾ ਮਾਤਾ ਹੈ ਹਰਿ ਪ੍ਰਭੁ ਹਮ ਬਾਰਿਕ ਹਰਿ ਪ੍ਰਤਿਪਾਰੇ ॥੪॥੬॥੧੮॥

Har jan nikat nikat har jan hai har rākẖai kanṯẖ jan ḏẖāre.  Nānak piṯā māṯā hai har parabẖ ham bārik har parṯipāre. ||4||6||18||

 

(Har-i jan) the devotees/seekers are (nikatt-i) near/with (har-i) the Almighty, and IT is (nikatt-i) near (har-i jan) the devotees – they have mutual affinity; (har-i) the Almighty (raakhai) keeps (jan) the devotees (dhaarey) holding (kantth-i) with throats touching – in embrace.

(Har-i) the Almighty (prabh-u) Master is (pitaa) father and (maataa) mother, and (ham) we are IT’s (baarik) children; (har-i) the Almighty (pratipaarey = nurtures) looks after us. 4. 6. 18.

 

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ਰਾਗੁ ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg rāmkalī mėhlā 5 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Raamkali, (ghar-u 5) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਕਿਰਪਾ ਕਰਹੁ ਦੀਨ ਕੇ ਦਾਤੇ ਮੇਰਾ ਗੁਣੁ ਅਵਗਣੁ ਨ ਬੀਚਾਰਹੁ ਕੋਈ ॥ ਮਾਟੀ ਕਾ ਕਿਆ ਧੋਪੈ ਸੁਆਮੀ ਮਾਣਸ ਕੀ ਗਤਿ ਏਹੀ ॥੧॥

Kirpā karahu ḏīn ke ḏāṯe merā guṇ avgaṇ na bīcẖārahu ko▫ī.  Mātī kā ki▫ā ḏẖopai su▫āmī māṇas kī gaṯ ehī. ||1||

 

O Almighty, You are (daatey = giver) the benefactor (key) of (deen = poor) virtue-less people like me; please do not (beechaarhu) consider (koee) any (gun-u) virtue or (avgan-u) fault (meyra) of mine – and bestow Your grace.

(Maattee) like clay Kiaa = how?) cannot (dhopai) be washed, (eyhi) this is (gat-i) state of this (maanas) human being – I am full of faults, so please be kind to forgive them. 1.

 

ਮੇਰੇ ਮਨ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਹੋਈ ॥ ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ਫਿਰਿ ਦੂਖੁ ਨ ਵਿਆਪੈ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Mere man saṯgur sev sukẖ ho▫ī.  Jo icẖẖahu so▫ī fal pāvhu fir ḏūkẖ na vi▫āpai ko▫ī. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (sukh-u) comfort/solace (hoee) is attained (seyv-i = by serving) by following instructions of (satigur-u) the true guru.

If you follow the guru, then (jo) whatever, i.e. union with the Creator which, you (ichhahu) wish for, you will (paavhu) obtain (phal-u = fruit) fulfilment (soee) of that; (phir-i) then (na koee = not any) no (dookh-u) suffering will (viaapai) afflict, i.e. you will not be put in cycles of birth and deaths. 1.

(Rahaau) pause and reflect on this.

 

ਕਾਚੇ ਭਾਡੇ ਸਾਜਿ ਨਿਵਾਜੇ ਅੰਤਰਿ ਜੋਤਿ ਸਮਾਈ ॥ ਜੈਸਾ ਲਿਖਤੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਤੈ ਹਮ ਤੈਸੀ ਕਿਰਤਿ ਕਮਾਈ ॥੨॥

Kācẖe bẖāde sāj nivāje anṯar joṯ samā▫ī.  Jaisā likẖaṯ likẖi▫ā ḏẖur karṯai ham ṯaisī kiraṯ kamā▫ī. ||2||

 

The Creator (saaj-i) made (bhaaddey = vessels) the bodies (kaachey = unbaked earthenware) of clay and (nivaajey) honoured them by (samaaee = contained) putting in it a part of IT’s (jot-i = light) Spirit.

(Jaisa = as) whatever (kartai) the Creator (likhiaa) wrote in (likhat-u = writing) the commands to the souls (dhur-i = at the source) before birth, (ham) we (kamaaee) carry out (taisi = that type) those (kirat-i) deeds. 2.

 

ਮਨੁ ਤਨੁ ਥਾਪਿ ਕੀਆ ਸਭੁ ਅਪਨਾ ਏਹੋ ਆਵਣ ਜਾਣਾ ॥ ਜਿਨਿ ਦੀਆ ਸੋ ਚਿਤਿ ਨ ਆਵੈ ਮੋਹਿ ਅੰਧੁ ਲਪਟਾਣਾ ॥੩॥

Man ṯan thāp kī▫ā sabẖ apnā eho āvaṇ jāṇā.  Jin ḏī▫ā so cẖiṯ na āvai mohi anḏẖ laptāṇā. ||3||

 

The human being (keeaa = made, thaap-i = established) treats (man-u) the mind and (tan-u) body, (sabh-u) everything, as (apna) own, i.e. thinks life is eternal and acts as s/he likes; (eyhu) this is the cause of remaining in cycles of (aavan = coming) births and (jaanaa = going) deaths.

The Creator (jin-i) who (deeaa) gave everything, (so) that Master does not (aavai) come to his/her (chit-i) mind; s/he is (andh-u = blind) blinded (moh-i) due to attachment with (maaiaa) the world-play – of relations, wealth, pleasures etc and (lapttaana) clings to them – forgetting the Creator who gave those. 3.

 

Page 883

 

ਜਿਨਿ ਕੀਆ ਸੋਈ ਪ੍ਰਭੁ ਜਾਣੈ ਹਰਿ ਕਾ ਮਹਲੁ ਅਪਾਰਾ ॥ ਭਗਤਿ ਕਰੀ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵਾ ਨਾਨਕ ਦਾਸੁ ਤੁਮਾਰਾ ॥੪॥੧॥

in kī▫ā so▫ī parabẖ jāṇai har kā mahal apārā.  Bẖagaṯ karī har ke guṇ gāvā Nānak ḏās ṯumārā. ||4||1||

 

The Creator (jin-i) who (keeaa) created, (soee) the same (prabh-u) Master alone (jaanai) knows (apaara) the infinite (mahal-u = palace, abode) creation.

Fifth Nanak says: O Almighty, this (tumaara) Your (daas-u) servant, only wishes to (gaava = sing) praise (gun) virtues (key) of You (har-i) the Almighty and (kari = do) practice (bhagat-i = devotion) living by Divine virtues and commands. 4. 1.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਹੁ ਚਰਣਾ ਤਲਿ ਊਪਰਿ ਆਵਹੁ ਐਸੀ ਸੇਵ ਕਮਾਵਹੁ ॥ ਆਪਸ ਤੇ ਊਪਰਿ ਸਭ ਜਾਣਹੁ ਤਉ ਦਰਗਹ ਸੁਖੁ ਪਾਵਹੁ ॥੧॥

Rāmkalī mėhlā 5.  Pavahu cẖarṇā ṯal ūpar āvhu aisī sev kamāvahu.  Āpas ṯe ūpar sabẖ jāṇhu ṯa▫o ḏargėh sukẖ pāvhu. ||1||

 

Composition of the fifth Guru in Raga Raamkali. (Seyv = service, kamaavhu = perform) be in obedience of Divine commands (pavhu = place the self) being (tal-i= under, charna = feet) humble, and you will (aavahu = come, oopar-i = above) attain the exalted state of acceptance by the Almighty.

If you (jaanhu) consider (sabh) everyone (oopar-i) above (aapas = self) yourself, i.e. be humble in conduct, (tau) then you will (paavhu) receive (dukh-u) comfort – acceptance – (dargah) in Divine court. 1.

 

ਸੰਤਹੁ ਐਸੀ ਕਥਹੁ ਕਹਾਣੀ ॥ ਸੁਰ ਪਵਿਤ੍ਰ ਨਰ ਦੇਵ ਪਵਿਤ੍ਰਾ ਖਿਨੁ ਬੋਲਹੁ ਗੁਰਮੁਖਿ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Sanṯahu aisī kathahu kahāṇī.  Sur paviṯar nar ḏev paviṯarā kẖin bolhu gurmukẖ baṇī. ||1|| rahā▫o.

 

O (santahu = saints) seekers who have found the Almighty, (kathahu) relate to me (kahaani = story) the message of the Almighty;

(Bolhu) say those (baani = words) instructions by following which (sur) the gods become (pavitra) consecrated and (nar) the humans become (pavitra) pure like (deyv) the gods. 1.

(Rahaau) pause and reflect on this.

 

ਪਰਪੰਚੁ ਛੋਡਿ ਸਹਜ ਘਰਿ ਬੈਸਹੁ ਝੂਠਾ ਕਹਹੁ ਨ ਕੋਈ ॥ ਸਤਿਗੁਰ ਮਿਲਹੁ ਨਵੈ ਨਿਧਿ ਪਾਵਹੁ ਇਨ ਬਿਧਿ ਤਤੁ ਬਿਲੋਈ ॥੨॥

Parpancẖ cẖẖod sahj gẖar baishu jẖūṯẖā kahhu na ko▫ī.  Saṯgur milhu navai niḏẖ pāvhu in biḏẖ ṯaṯ bilo▫ī. ||2||

 

(Chhodd-i) leave (parpanch-u) machinations, (baisahu = sit) remain (ghar-i = in house) in a state of (sahj) poise and do not (kahahu) call (koee) anything (jhotthaa) false – see the Almighty present in all.

(Milhu) find (satigur) the true guru (tat-u = essence/butter, biloee = obtained by churning curd) contemplate the guru’s teachings and (paavhu) obtain (navai = all nine, nidh-i = treasures) awareness of Divine virtues and commands; (in) this is (bidh-i = method) the way to find the Almighty within. 2.

 

ਭਰਮੁ ਚੁਕਾਵਹੁ ਗੁਰਮੁਖਿ ਲਿਵ ਲਾਵਹੁ ਆਤਮੁ ਚੀਨਹੁ ਭਾਈ ॥ ਨਿਕਟਿ ਕਰਿ ਜਾਣਹੁ ਸਦਾ ਪ੍ਰਭੁ ਹਾਜਰੁ ਕਿਸੁ ਸਿਉ ਕਰਹੁ ਬੁਰਾਈ ॥੩॥

Bẖaram cẖukāvahu gurmukẖ liv lāvhu āṯam cẖīnahu bẖā▫ī.  Nikat kar jāṇhu saḏā parabẖ hājar kis si▫o karahu burā▫ī. ||3||

 

(Chukaavhu) end (bharam-u) the delusion – that God is not within everyone -, (laavahu = fix, liv = attention) contemplate to (cheenhu) know (aataam-u) the inner-self – the Almighty within, o (bhaaee) dear.

(Prabh-u) the Almighty is (sadaa) ever (haajar-u) present in everyone; (jaanhu) consider IT (nikatt-i = near) within; if you think of this then you will (karahu) do (buraaee) evil to (siau) to (kis = whom?) no one. 3.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਮਾਰਗੁ ਮੁਕਤਾ ਸਹਜੇ ਮਿਲੇ ਸੁਆਮੀ ॥ ਧਨੁ ਧਨੁ ਸੇ ਜਨ ਜਿਨੀ ਕਲਿ ਮਹਿ ਹਰਿ ਪਾਇਆ ਜਨ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨੀ ॥੪॥੨॥

Saṯgur mili▫ai mārag mukṯā sėhje mile su▫āmī.  Ḏẖan ḏẖan se jan jinī kal mėh har pā▫i▫ā jan Nānak saḏ kurbānī. ||4||2||

 

(Miliai) by finding and following (sat-igur-i) the true guru, one finds (maarag-u) the path of (mukta) freedom from evil and (suaami) the Master is (sahjey) easily (miley) found.

(Dhan-u dhan-u) blessed are (sey) those (jan) persons (jini) who (paaiaa) find (har-i) the Almighty (mah-i) in this world of (kal) conflicts/duality; (jan) humble fifth Nanak (sad) ever (kurbaani = is sacrifice) adores them. 4. 2.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਆਵਤ ਹਰਖ ਨ ਜਾਵਤ ਦੂਖਾ ਨਹ ਬਿਆਪੈ ਮਨ ਰੋਗਨੀ ॥ ਸਦਾ ਅਨੰਦੁ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਤਉ ਉਤਰੀ ਸਗਲ ਬਿਓਗਨੀ
॥੧॥

Rāmkalī mėhlā 5.  Āvaṯ harakẖ na jāvaṯ ḏūkẖā nah bi▫āpai man rognī.  Saḏā anand gur pūrā pā▫i▫ā ṯa▫o uṯrī sagal bi▫oganī. ||1||

 

Composition of the fifth Guru in Raga Raamkali. Taking the second line first; when (poora) the perfect guru (paaiaa) is found and his guidance followed, (tau) then one (sadaa) ever experiences (anand-u) bliss; and (sagli) all causes of (biogni) separation from the Almighty – vices – (utri) are removed.

There is neither (harakh) joy when wealth (aavat) comes nor (dookha) grief when it (jaavat = goes) is lost; (rogni = malady, man = mind) anxiety does not (biaapai) afflict (man) the mind. 1.

 

ਇਹ ਬਿਧਿ ਹੈ ਮਨੁ ਜੋਗਨੀ ॥ ਮੋਹੁ ਸੋਗੁ ਰੋਗੁ ਲੋਗੁ ਨ ਬਿਆਪੈ ਤਹ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸ ਭੋਗਨੀ ॥੧॥ ਰਹਾਉ ॥

Ih biḏẖ hai man jognī.  Moh sog rog log na bi▫āpai ṯah har har har ras bẖognī. ||1|| rahā▫o.

 

(In) this is (bidh-i) method for (man-u) the mind (jogni = union) to find the Almighty within.

(Moh-u) attachment to the world-play, (sog-u) sorrow, (rog-u) ailment or opinion of other (log-u) people does not (biaapai) affect; in (tah = there) that state one (bhogni) relishes (ras) the pleasures of living by (har-i = dispels vices) the purifying and (har-i = makes green) the rejuvenating virtues of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਸੁਰਗ ਪਵਿਤ੍ਰਾ ਮਿਰਤ ਪਵਿਤ੍ਰਾ ਪਇਆਲ ਪਵਿਤ੍ਰ ਅਲੋਗਨੀ ॥ ਆਗਿਆਕਾਰੀ ਸਦਾ ਸੁਖੁ ਭੁੰਚੈ ਜਤ ਕਤ ਪੇਖਉ ਹਰਿ ਗੁਨੀ ॥੨॥

Surag paviṯarā miraṯ paviṯarā pa▫i▫āl paviṯar aloganī.  Āgi▫ākārī saḏā sukẖ bẖuncẖai jaṯ kaṯ pekẖa▫o har gunī. ||2||

 

(Surag) the sky is (pavitra) is sacred, as are (mirat) the earth and (paiaal/paataal) the nether regions – as the Almighty is present everywhere; IT is (alogni) wondrous.

(Aagiaakaari = obedient) one who obeys Divine commands, (sadaa) ever (bhunchai) enjoys (sukh-u) peace; I (pekhau) see (har-i) the Almighty (guni = virtuous) treasure of virtues (jat kat) everywhere. 2.

 

ਨਹ ਸਿਵ ਸਕਤੀ ਜਲੁ ਨਹੀ ਪਵਨਾ ਤਹ ਅਕਾਰੁ ਨਹੀ ਮੇਦਨੀ ॥ ਸਤਿਗੁਰ ਜੋਗ ਕਾ ਤਹਾ ਨਿਵਾਸਾ ਜਹ ਅਵਿਗਤ ਨਾਥੁ ਅਗਮ ਧਨੀ ॥੩॥

Nah siv sakṯī jal nahī pavnā ṯah akār nahī meḏnī.  Saṯgur jog kā ṯahā nivāsā jah avigaṯ nāth agam ḏẖanī. ||3||

 

The mind in which the Almighty is present, (tah) there is neither (sakti = material world/worldly attachments) the world-play, (jal-u) water, (pavna) air nor creation with (akaar-u = form) physical (medni) existence, i.e. other ideas do not come to that mind.

With guidance of (satigur) the true guru for (jog) union with the Almighty, one (nivaasa) abides in a state (jah) where only (avigat-i) the formless (naath-u, dhani) Master, who is (agam) beyond physical reach and comprehension, is present. 3.

 

ਤਨੁ ਮਨੁ ਹਰਿ ਕਾ ਧਨੁ ਸਭੁ ਹਰਿ ਕਾ ਹਰਿ ਕੇ ਗੁਣ ਹਉ ਕਿਆ ਗਨੀ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਤੁਮ ਗੁਰਿ ਖੋਈ ਹੈ ਅੰਭੈ ਅੰਭੁ ਮਿਲੋਗਨੀ ॥੪॥੩॥

Ŧan man har kā ḏẖan sabẖ har kā har ke guṇ ha▫o ki▫ā ganī.  Kaho Nānak ham ṯum gur kẖo▫ī hai ambẖai ambẖ miloganī. ||4||3||

 

Then one acknowledges that (tan-u) the body (man-u) mind and (sabh-u) all (dhan-u) wealth are (ka = of) given by (har-i) the Almighty; (kiaa) what all (gun) virtues of the Almighty can one (gani) count – the Almighty has infinite virtues.

(Gur-i) the guru has (khoee = lost) removed the distinction of (ham) I or (tum) you – separation from the Master; it is like (ambh-u) water (milogni) has mixed (ambhai) in water, (kahu) says fifth Nanak. 4. 3.

 

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Note: Living by Naam, the instructions given by the Creator to the soul and which are present in our conscience, is wondrous experience. It brings one at peace with the self. However one forgets Naam because of numerous temptations to which the life is subjected, but can recall it with the guru’s guidance. This is the message of the fifth Guru in this Shabad.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਤ੍ਰੈ ਗੁਣ ਰਹਤ ਰਹੈ ਨਿਰਾਰੀ ਸਾਧਿਕ ਸਿਧ ਨ ਜਾਨੈ ॥ ਰਤਨ ਕੋਠੜੀ ਅੰਮ੍ਰਿਤ ਸੰਪੂਰਨ ਸਤਿਗੁਰ ਕੈ ਖਜਾਨੈ ॥੧॥

Rāmkalī mėhlā 5.  Ŧarai guṇ rahaṯ rahai nirārī sāḏẖik siḏẖ na jānai.  Raṯan koṯẖ▫ṛī amriṯ sampūran saṯgur kai kẖajānai. ||1||

 

Composition of the fifth Guru in Raga Raamkali. One who has awareness of Divine virtues (rahai) remains (niraari = different/separated) unaffected by (trai) the three (gun) attributes of ego – Tams, Rajas and Sattvic; (saadhik) a seeker of Yoga or even (sidh) accomplished Yogi does not (jaanai) know of that experience.

(Kotthrri) the chamber of (ratan) jewels, i.e. the mind, is (sampooran) is brimful with (amrit) the life-giving elixir – of Naam or Divine virtues obtained from (khajaanai) treasure of, i.e. with guidance of (satigur) the true guru. 1.

 

ਅਚਰਜੁ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥ ਬਸਤੁ ਅਗੋਚਰ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥

Acẖraj kicẖẖ kahaṇ na jā▫ī.  Basaṯ agocẖar bẖā▫ī. ||1|| rahā▫o.

 

Living by Naam is (acharaj) a wondrous experience; (kichh-u na) nothing (jaaee) can be (kahn-u) said about it, i.e. this cannot be described but only experienced; (bast-u/vast = substance) Naam is (agochar) not perceived by the senses, i.e. can only be experienced, o (bhaaee = brother) dear. 1.

(Rahaau) pause and reflect on this.

 

ਮੋਲੁ ਨਾਹੀ ਕਛੁ ਕਰਣੈ ਜੋਗਾ ਕਿਆ ਕੋ ਕਹੈ ਸੁਣਾਵੈ ॥ ਕਥਨ ਕਹਣ ਕਉ ਸੋਝੀ ਨਾਹੀ ਜੋ ਪੇਖੈ ਤਿਸੁ ਬਣਿ ਆਵੈ ॥੨॥

Mol nāhī kacẖẖ karṇai jogā ki▫ā ko kahai suṇāvai.  Kathan kahaṇ ka▫o sojẖī nāhī jo pekẖai ṯis baṇ āvai. ||2||

 

(Naahi = not, kichh-u = any) no (mol-u) price is (joga) fit to be (karnai = doing) put on Naam; (kiaa) what can (ko) anyone (kahai) say (sunaavai) to tell others, i.e. it is hard to describe the state of one who lives by Naam.

No one has (sojhi) the understanding (kau) to (kathan kahan = say) describe it; (jo) one wh0 (peykhai = sees) experiences it, (tis-u) that person (ban-i aavai) likes it – takes as guide for life. 2.

 

ਸੋਈ ਜਾਣੈ ਕਰਣੈਹਾਰਾ ਕੀਤਾ ਕਿਆ ਬੇਚਾਰਾ ॥ ਆਪਣੀ ਗਤਿ ਮਿਤਿ ਆਪੇ ਜਾਣੈ ਹਰਿ ਆਪੇ ਪੂਰ ਭੰਡਾਰਾ ॥੩॥

So▫ī jāṇai karnaihārā kīṯā ki▫ā becẖārā.  Āpṇī gaṯ miṯ āpe jāṇai har āpe pūr bẖandārā. ||3||

 

(Soee = that) Only the One (karnaihaara) Creator (jaanai) knows IT’s virtues and powers; (kiaa = what?) it is beyond (beychaara) the helpless (jant) creature, i.e. no one can know them by the self.

The Creator (aapey= only self) alone (jaanai) knows (aapni = own) IT’s (gat-i) state – what IT is – and (mit-i) measure – virtues and powers; (har-i) the Almighty has (bhanddaara) storehouses (poor) full, i.e. is the treasure of virtues. 3.

 

ਐਸਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਮਨਿ ਚਾਖਿਆ ਤ੍ਰਿਪਤਿ ਰਹੇ ਆਘਾਈ ॥ ਕਹੁ ਨਾਨਕ ਮੇਰੀ ਆਸਾ ਪੂਰੀ ਸਤਿਗੁਰ ਕੀ ਸਰਣਾਈ ॥੪॥੪॥

Aisā ras amriṯ man cẖākẖi▫ā ṯaripaṯ rahe āgẖā▫ī.  Kaho Nānak merī āsā pūrī saṯgur kī sarṇā▫ī. ||4||4||

 

I (chaakhia) have tasted/experienced (aisa) such (ras-u) an elixir (man-i) in the mind, i.e. obtained awareness of Divine virtues, and (rahey) remain (tript-i, aaghaaee) satisfied, i.e. have been rid of craving – running to satisfy desires for transitory pleasures/gains.

(Meyri) my (aasa) wishes have been (poori) fulfilled by placing myself (sarnaaee) in sanctuary, i.e. submitting to care and obedience, of (sat-gur) the true guru (kahu) says fifth Nanak. 4. 4.