SGGS pp 923-924, Ramkali Sad.

 

ਰਾਮਕਲੀ ਸਦੁ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī saḏu    Ik▫oaʼnkār saṯgur parsāḏ.

 

The composition Sad or the call.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Sad-u means the call. When the third Guru Amar Das Ji received the call from the Almighty on completion of his sojourn in the world, he decided to handover guru-ship to Bhai Jeyttha as the fourth Guru, who was named Guru Ramdas Ji. This composition describes his instructions to the Sikhs and his family as well as the event of change of guru-ship in detail. It appears that this composition has not been considered – probably due to ignorance – by the historians who have written on the subject, as their accounts are different from its contents. The composition is in Raga Ramkali at Sri Guru Granth Sahib pp 923-24. Arjun, later to be the fifth Guru who compiled the SGGS was himself present at the event and has thus authenticated it. It is authored by Baba Sundar the great grandson of the third Guru. Baba Sundar was also present on the occasion and describes the event as an eye witness.

 

ਜਗਿ ਦਾਤਾ ਸੋਇ ਭਗਤਿ ਵਛਲੁ ਤਿਹੁ ਲੋਇ ਜੀਉ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥

Jag ḏāṯā so▫e bẖagaṯ vacẖẖal ṯihu lo▫e jī▫o.  Gur sabaḏ samāv▫e avar na jāṇai ko▫e jī▫o.

 

There is (soey) only One (daataa) provider/Creator (jag-i) of world of (tih) the three (loey/lok) regions – water, land, space -, i.e. the whole world; IT is (vachhal-u) the beloved (bhagat-i) of the devotees.

Guru Amar Das (samaavaeu) remains absorbed in IT (sabad-i) through teachings of (gur) the guru and (jaanai) knows none (avar-u) other as the Master.  

 

ਅਵਰੋ ਨ ਜਾਣਹਿ ਸਬਦਿ ਗੁਰ ਕੈ ਏਕੁ ਨਾਮੁ ਧਿਆਵਹੇ ॥ ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਰੂ ਅੰਗਦ ਪਰਮ ਪਦਵੀ ਪਾਵਹੇ ॥

Avro na jāṇėh sabaḏ gur kai ek nām ḏẖi▫āvhe.  Parsāḏ Nānak gurū angaḏ param paḏvī pāvhe.

 

He does not (jaanah-i = know) look for (avro) any other way (sabad-i = word) than the teachings (kai) of the guru and accordingly (dhiaavhey = pays attention) lives by (naam-u) virtues and commands of (eyk-u) the One Almighty.

(Parsaad-i) with grace of Guru Nanak and Guru Angad, he (paavahey) has attained (param) the supreme status – of being the guru.

 

ਆਇਆ ਹਕਾਰਾ ਚਲਣਵਾਰਾ ਹਰਿ ਰਾਮ ਨਾਮਿ ਸਮਾਇਆ ॥ ਜਗਿ ਅਮਰੁ ਅਟਲੁ ਅਤੋਲੁ ਠਾਕੁਰੁ ਭਗਤਿ ਤੇ ਹਰਿ ਪਾਇਆ ॥੧॥

Ā▫i▫ā hakārā cẖalaṇvārā har rām nām samā▫i▫ā.  Jag amar atal aṯol ṯẖākur bẖagaṯ ṯe har pā▫i▫ā. ||1||

 

Guru Amar Das is (samaaiaa) absorbed in Naam of (raam) the all-pervasive Almighty when (hakaara) the call (chalanvaara) for departure (aaiaa) comes.

(Ttaakur-u) the Master who is (amar-u = death-less) Eternal, (attal-u = inevitable) ever-present, (atol-u) beyond measure/Infinite, Guru Amar Das has (paaiaa) found that (har-i) Almighty (jag-i = in the world) in life (bhagat-i) through devotion – living by Divine virtues and commands. 1.

 

ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਗੁਰੁ ਜਾਵੈ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਕਰੇ ਹਰਿ ਪਹਿ ਬੇਨਤੀ ਮੇਰੀ ਪੈਜ ਰਖਹੁ ਅਰਦਾਸਿ ਜੀਉ ॥

Har bẖāṇā gur bẖā▫i▫ā gur jāvai har parabẖ pās jī▫o.  Saṯgur kare har pėh benṯī merī paij rakẖahu arḏās jī▫o.

 

(Gur) the Guru (bhaaiaa) accepts (bhaana = will) command of (har-i) the Almighty in life and is (jaavai) to go (paas-i) to be with (har-i) the Almighty (prabh) Master.

(Satigur-u) the true Guru (karey) makes (beynti) request (pah-i) to (har-i) the Almighty: Please (rakhahu) preserve (paij) the honor of my (aradaas-i = supplication) devotion to You.

 

ਪੈਜ ਰਾਖਹੁ ਹਰਿ ਜਨਹ ਕੇਰੀ ਹਰਿ ਦੇਹੁ ਨਾਮੁ ਨਿਰੰਜਨੋ ॥ ਅੰਤਿ ਚਲਦਿਆ ਹੋਇ ਬੇਲੀ ਜਮਦੂਤ ਕਾਲੁ ਨਿਖੰਜਨੋ ॥

Paij rākẖo har janah kerī har ḏeh nām niranjano.  Anṯ cẖalḏi▫ā ho▫e belī jamḏūṯ kāl nikẖanjano.

 

Please (raakhahu) preserve (paij) the honor (keyri) of (har-i = God) Your (janah = servant) devotee, (deyhu = give) impart awareness of Your (niranjano) pristine (naam-u) virtues and commands to be with me as I depart, o (har-i) Almighty Master.

May Naam (hoey) be my (beyli = friend) companion and make (jamdoot kaal-u) the agent of Divine justice (nikhanjno = ineffective) irrelevant, i.e. I am not kept away from You by it, (ant-i) at the end, (chaldiaa) on departing.

 

ਸਤਿਗੁਰੂ ਕੀ ਬੇਨਤੀ ਪਾਈ ਹਰਿ ਪ੍ਰਭਿ ਸੁਣੀ ਅਰਦਾਸਿ ਜੀਉ ॥ ਹਰਿ ਧਾਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੁ ਮਿਲਾਇਆ ਧਨੁ ਧਨੁ ਕਹੈ ਸਾਬਾਸਿ ਜੀਉ ॥੨॥

Saṯgurū kī benṯī pā▫ī har parabẖ suṇī arḏās jī▫o.  Har ḏẖār kirpā saṯgur milā▫i▫ā ḏẖan ḏẖan kahai sābās jī▫o. ||2||

 

(Beynti) the request (ki) of (satiguru) the true guru (paaee) is received, and (ardaas-i) the supplication (suni) is heard (har-i prabh-i) by the Almighty Master.

(Har-i) the Almighty (dhaar-i kirpa) kindly has (milaaiaa) connected (satigur) the true Guru Amar Das with IT-self and (kahai = says) gives (saabaas-i) praised him congratulations thus; (dhan-u dhan-u) you are great, you are blessed – to have lived life as you did. 2.

 

Note: The Guru then addresses the Sikhs thus:

 

ਮੇਰੇ ਸਿਖ ਸੁਣਹੁ ਪੁਤ ਭਾਈਹੋ ਮੇਰੈ ਹਰਿ ਭਾਣਾ ਆਉ ਮੈ ਪਾਸਿ ਜੀਉ ॥ ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਕਰੇ ਸਾਬਾਸਿ ਜੀਉ ॥

Mere sikẖ suṇhu puṯ bẖā▫īho merai har bẖāṇā ā▫o mai pās jī▫o.  Har bẖāṇā gur bẖā▫i▫ā merā har parabẖ kare sābās jī▫o.

 

O (meyrey) my Sikhs, you are my (put = sons) children and (bhaaeho) brothers; (aau) come (paas-i) near (mai) me and (sunhu) listen; I have received (bhaana = will) the call of (har-i) the Almighty; your (gur) guru (bhaaiaa) accepts (bhaana) command of the Almighty, and (meyra) my (har-i prabh) Almighty Master (karey = doing/giving, saabaas-i = congratulation) has approved me for union with IT-self.

 

ਭਗਤੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਸੋਈ ਜਿਸੁ ਹਰਿ ਪ੍ਰਭ ਭਾਣਾ ਭਾਵਏ ॥ ਆਨੰਦ ਅਨਹਦ ਵਜਹਿ ਵਾਜੇ ਹਰਿ ਆਪਿ ਗਲਿ ਮੇਲਾਵਏ ॥

Bẖagaṯ saṯgur purakẖ so▫ī jis har parabẖ bẖāṇā bẖāv▫e.  Ānanḏ anhaḏ vajėh vāje har āp gal melāva▫e.

 

Remember, (soee) only that (purakh-u) person is (bhagat) a devotee and (satigur-u) true guru (jis) who (bhaava-e) happily accepts (bhaanaa) will of (har-i prabh) the Almighty Master.

S/he experiences (aanand) happiness with (vaajey = musical instruments) celestial music (vajah-i) playing within (anhad) incessantly; (har-i) the Almighty (meylaavey = touches, gal-i = with throat) embraces, i.e. accepts the devotee for union with (aap-i) IT-self.

 

ਤੁਸੀ ਪੁਤ ਭਾਈ ਪਰਵਾਰੁ ਮੇਰਾ ਮਨਿ ਵੇਖਹੁ ਕਰਿ ਨਿਰਜਾਸਿ ਜੀਉ ॥ ਧੁਰਿ ਲਿਖਿਆ ਪਰਵਾਣਾ ਫਿਰੈ ਨਾਹੀ ਗੁਰੁ ਜਾਇ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥੩॥

Ŧusī puṯ bẖā▫ī parvār merā man vekẖhu kar nirjās jī▫o.  Ḏẖur likẖi▫ā parvāṇā firai nāhī gur jā▫e har parabẖ pās jī▫o. ||3||

 

(Tusi) you are (meyra) my (put = sons) children, (bhaaee) brothers and (parvaar-u) family, (kar-i = do, nirjaas-i = consideration) reflect (man-i) in your mind and (veykhahu) see.

(Parvaana = document conveying orders) commands (dhur-i) from the source/Almighty cannot (phirai = returned) be disobeyed and your guru (jaaey) is leaving to be (paas-i) with (har-i prabh) the Almighty Master. 3.

 

ਸਤਿਗੁਰਿ ਭਾਣੈ ਆਪਣੈ ਬਹਿ ਪਰਵਾਰੁ ਸਦਾਇਆ ॥ ਮਤ ਮੈ ਪਿਛੈ ਕੋਈ ਰੋਵਸੀ ਸੋ ਮੈ ਮੂਲਿ ਨ ਭਾਇਆ ॥

Saṯgur bẖāṇai āpṇai bahi parvār saḏā▫i▫ā.  Maṯ mai picẖẖai ko▫ī rovsī so mai mūl na bẖā▫i▫ā.

 

(Satigur-i) the true guru (bah-i) sits down and (aapanai) by his (bhaanai = will/order) instructions (sadaaiaa) called his (parvaar-u) family members, and told them:

(Mat) let not (ko) anyone (rovsi) cry (pichhai = after) for (mai) me; (so) that is not (mool-i) at all be to (mai) my (bhaaiaa) liking.

 

ਮਿਤੁ ਪੈਝੈ ਮਿਤੁ ਬਿਗਸੈ ਜਿਸੁ ਮਿਤ ਕੀ ਪੈਜ ਭਾਵਏ ॥ ਤੁਸੀ ਵੀਚਾਰਿ ਦੇਖਹੁ ਪੁਤ ਭਾਈ ਹਰਿ ਸਤਿਗੁਰੂ ਪੈਨਾਵਏ ॥

Miṯ paijẖai miṯ bigsai jis miṯ kī paij bẖāv▫e.  Ŧusī vīcẖār ḏekẖhu puṯ bẖā▫ī har saṯgurū paināva▫e.

 

When (mit-u) the friend (paijhai = wears – robe of honor) receives honour, his/her (mit-u) friend (jis-u) whom (paij) honour of the friend (bhaavaey) pleases, (bigsai) is happy.

(Tusi) you, my (put bhaaee) children and brothers (veechaar-i) reflect and (deykhahu) see/imagine (har-i) the Almighty (pahnaavaey) enrobing your (satiguru) true Guru – with robe of honor, i.e. welcoming for union with IT-self.

 

The Guru personally installed the fourth Guru and everybody including the Sikhs and the Guru’s sons paid obeisance to the fourth Guru Ramdas.

 

ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥ ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥

Saṯgurū parṯakẖ hoḏai bahi rāj āp tikā▫i▫ā.  Sabẖ sikẖ banḏẖap puṯ bẖā▫ī Rāmḏās pairī pā▫i▫ā. ||4||

 

(Satiguru) the true Guru (bah-i) sits down and (aap-i) himself (ttikaaiaa = established) installed (raaj-u = kingdom) the new Guru (hodai = being, partakh-i = manifest/present) while alive.

The third Guru (paaiaa = placed) caused (Sabh-i) all Sikhs, (bandhap) relatives, (put) sons (bhaaee = brothers/people) dear ones to pay obeisance (pairi) at the feet of, i.e. they all acknowledge, Ramdas as Guru. 4.

 

ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥ ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥

Anṯe saṯgur boli▫ā mai picẖẖai kīrṯan kari▫ahu nirbāṇ jī▫o.  Keso gopāl pandiṯ saḏi▫ahu har har kathā paṛėh purāṇ jī▫o.

 

(Antey = at the end) finally (satigur) the true Guru (boliaa) said: (Kariahu) perform (nirbaan-u = un-adulterated) pure (keertan-u) singing of praises of the Almighty (pichhai) after (mai) I am gone.

For this (sadiahu) call (pandit) scholars and (Keso Gopal ) devotees of the Almighty to (parrah-i) read and (kathaa) and give discourse on virtues of (har-i har-i) the Almighty from (puraan = scripture) Gurbani.

 

ਹਰਿ ਕਥਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਸੁਣੀਐ ਬੇਬਾਣੁ ਹਰਿ ਰੰਗੁ ਗੁਰ ਭਾਵਏ ॥ ਪਿੰਡੁ ਪਤਲਿ ਕਿਰਿਆ ਦੀਵਾ ਫੁਲ ਹਰਿ ਸਰਿ ਪਾਵਏ ॥

Har kathā paṛī▫ai har nām suṇī▫ai bebāṇ har rang gur bẖāv▫e.  Pind paṯal kiri▫ā ḏīvā ful har sar pāv▫e.

 

(Parreeai) reading and (kathaa) discourse on virtues of (har-i) the Almighty and (suneeai) listening to (naam-u) virtues and commands of the Master; (gur) the guru (bhaavaey) likes this to be done (beybaan-u/nirbaan) pure (rang-u) love of the Almighty – and not rituals.

The Hindus perform the ritual of making offering of (pindd-u) balls of barley flour (patal-i) on leaves, (kiriaa) rituals on the thirteenth day after death, lighting (deeva) lamps and disposing of (phul = ashes) mortal remains after cremation, in the River Ganga. The guru asks to (paavaey = puts) sacrifice these and participate (sar-i) in the pool of praising (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty, i.e. sing praises of the Almighty in holy congregation.

 

ਹਰਿ ਭਾਇਆ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਹਰਿ ਮਿਲਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ਜੀਉ ॥ ਰਾਮਦਾਸ ਸੋਢੀ ਤਿਲਕੁ ਦੀਆ ਗੁਰ ਸਬਦੁ ਸਚੁ ਨੀਸਾਣੁ ਜੀਉ ॥੫॥

Har bẖā▫i▫ā saṯgur boli▫ā har mili▫ā purakẖ sujāṇ jī▫o.  Rāmḏās sodẖī ṯilak ḏī▫ā gur sabaḏ sacẖ nīsāṇ jī▫o. ||5||

 

(Satigur-u) the true Guru (bhaaiaa) is approved by (har-i) the Almighty and he (boliaa) says: I have (miliaa) found (purakh-u) the all-pervasive and (sujaan-u) Omniscient Master.

Gur Amar Das (deeaa) gave (tilak-u) the anointment to Soddhi Ramdas, with (Sabad) Word (gur) of the guru as (sach-u) eternal (neesaan-u) the sign. 5.

 

Page 924

 

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਜਿ ਬੋਲਿਆ ਗੁਰਸਿਖਾ ਮੰਨਿ ਲਈ ਰਜਾਇ ਜੀਉ ॥ ਮੋਹਰੀ ਪੁਤੁ ਸਨਮੁਖੁ ਹੋਇਆ ਰਾਮਦਾਸੈ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥

Saṯgur purakẖ jė boli▫ā gursikẖā man la▫ī rajā▫e jī▫o.  Mohrī puṯ sanmukẖ ho▫i▫ā Rāmḏāsai pairī pā▫e jī▫o.

 

(J-i) whatever (purakh-u) the great (satigur-u) true Guru (boliaa = said) directs, (gursikhaa) the Guru’s Sikhs/disciples (mann-i laee) accept and comply with (rajaaey = will) the directions.

Mohri, (put-u) the son of Guru Amar Das was the first to (hoaa = becomes, sanmukh-u = face to face) come forward and (paaey = places himself) pay obeisance (pairi) at the feet (raamdaasai) of Guru Ram Das.

 

ਸਭ ਪਵੈ ਪੈਰੀ ਸਤਿਗੁਰੂ ਕੇਰੀ ਜਿਥੈ ਗੁਰੂ ਆਪੁ ਰਖਿਆ ॥ ਕੋਈ ਕਰਿ ਬਖੀਲੀ ਨਿਵੈ ਨਾਹੀ ਫਿਰਿ ਸਤਿਗੁਰੂ ਆਣਿ ਨਿਵਾਇਆ ॥

Sabẖ pavai pairī saṯgurū kerī jithai gurū āp rakẖi▫ā.  Ko▫ī kar bakẖīlī nivai nāhī fir saṯgurū āṇ nivā▫i▫ā.

 

(Sabh) everyone (pavai pairi) pays obeisance at the feet (keyri) of (satiguru) the True Guru Ramdas (jithai = where) in whom Guru Amar Das had (rakhiaa) put (aap-u) the self – to whom the third Guru had paid obeisance.

(Koee) someone (kar-i = doing/bearing, bakheelee = jealousy) who was jealous did not (nivai) bow, (phir-i = then) ultimately the True Guru Amar Das (aan-i) brought and (nivaaiaa) caused him to bow, – and acknowledge Guru Ram Das as the Guru. (Note: This refers to Baba Mohan, the elder son of the third Guru, who wanted to be appointed the guru and hence had been jealous. It could be none else once Baba Mohri the third Guru’s younger son fell in line.)

 

A story has been in circulation that Baba Mohan never fell in line and kept the collection of the first three gurus as well as saints, and the fourth Guru never saw that. It is also said that when the fifth Guru decided to compile the Gurbani collection, he went to Baba Mohan to collect what are called Mohan Pothis. This composition negates both the aspects – Baba Mohan being defiant and keeping the collection with him.

 

There is also a belief that Baba Buddha applied Tilak or frontal mark on the second to sixth Gurus. The composition also negates that saying Shabad – handing over Gurbani collection was the sign. Tilak means ‘sign of recognition’, in addition to ‘frontal mark’.

 

 

ਹਰਿ ਗੁਰਹਿ ਭਾਣਾ ਦੀਈ ਵਡਿਆਈ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ਜੀਉ ॥ ਕਹੈ ਸੁੰਦਰੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਭੁ ਜਗਤੁ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥੬॥੧॥

Har gurėh bẖāṇā ḏī▫ī vadi▫ā▫ī ḏẖur likẖi▫ā lekẖ rajā▫e jī▫o.  Kahai sunḏar suṇhu sanṯahu sabẖ jagaṯ pairī pā▫e jī▫o. ||6||1||

 

One whom (har-i) the Almighty (bhaana = liked) approved for (vaddiaaee) glory, the third (gurah-i) Guru (dee-ee) has given guru-ship to him; it is (likihaa = written, l-ekh = writing/command) the pre-ordained (rajaa-e) will (dhur-i) from the source/of the Almighty.

(Kahai) says Sundar: (Sunhu) listen, o (santahu = saints) seekers, (sabh –u = all, jagat-u = word) everyone (paae= placed at, pairi = at feet) acknowledged Ram Das as the Guru. 6. 1.