SGGS pp 454-456, Aasa M; 5, Chhants 4 – 5.

 

ਆਸਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੬
Āsā mėhlā 5 cẖẖanṯ gẖar 6

Composition of the fifth Guru in Raga Aasa, (Chhant) song of praise the Almighty, (ghar- 6) to be sung to the sixth beat.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.

 

Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: This Shabad uses a number of allegories from nature to indicate how one should love, and be devoted to, the Almighty

ਸਲੋਕੁ ॥ ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਪ੍ਰਭ ਹਰਿ ਹਰਿ ਸੇਈ ਜਪਾਤ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਗੀ ਤਿਨ੍ਹ੍ਹ ਰਾਮ ਸਿਉ ਭੇਟਤ ਸਾਧ ਸੰਗਾਤ ॥੧॥
Salok. Jā ka▫o bẖa▫e kirpāl parabẖ har har se▫ī japāṯ. Nānak parīṯ lagī ṯinĥ rām si▫o bẖetaṯ sāḏẖ sangāṯ. ||1||

(Slok) prologue: (Ja kau) those to whom (prabh) the Almighty (bhaey) is (kripaal) kind, (seyee) they (japaat/jap) remember (har-i har-i) the Almighty – and live by Divine virtues and commands.
(Tinh) they (bheyttat = meet) join (saadh sangaat/saadhsangat) the holy congregation – where the Almighty is praised and – (preet-i) love for (raam) the all-pervasive Master (lagi) develops, says the fifth Nanak. 1.

ਛੰਤੁ ॥ਜਲ ਦੁਧ ਨਿਆਈ ਰੀਤਿ ਅਬ ਦੁਧ ਆਚ ਨਹੀ ਮਨ ਐਸੀ ਪ੍ਰੀਤਿ ਹਰੇ ॥ਅਬ ਉਰਝਿਓ ਅਲਿ ਕਮਲੇਹ ਬਾਸਨ ਮਾਹਿ ਮਗਨ ਇਕੁ ਖਿਨੁ ਭੀ ਨਾਹਿ ਟਰੈ ॥
Cẖẖanṯ. Jal ḏuḏẖ ni▫ā▫ī rīṯ ab ḏuḏẖ ācẖ nahī man aisī parīṯ hare. urjẖi▫o al kamleh bāsan māhi magan ik kẖin bẖī nāhi tarai.

 

(Chhant) song of praise for the Almighty. (Ab = now) in human birth, we should have (preet-i) love for (harey) the Almighty (Niaaee) like (reet-i) the traditional relationship between (jal) water and (dudh) milk, i.e. when milk is heated, the water in it takes the heat and evaporates, while (aach) heat does not affect (dudh) the milk. Similarly, obedience to the Almighty keeps one away from vices and hence suffering.
Another example: We should love the Master the way (al) the bumble bee, (magan) absorbed (maah-i) in enjoying (baasan) the fragrance, does not (tarai) leave (kamleyh) the lotus flower even for (ik-u khin-u) a moment and (urjhio) gets entrapped – when the lotus closes; similarly we should love the Almighty both in comfort and distress.

ਖਿਨੁ ਨਾਹਿ ਟਰੀਐ ਪ੍ਰੀਤਿ ਹਰੀਐ ਸੀਗਾਰ ਹਭਿ ਰਸ ਅਰਪੀਐ ॥ ਜਹ ਦੂਖੁ ਸੁਣੀਐ ਜਮ ਪੰਥੁ ਭਣੀਐ ਤਹ ਸਾਧਸੰਗਿ ਨ ਡਰਪੀਐ ॥
Kẖin nāhi tarī▫ai parīṯ harī▫ai sīgār habẖ ras arpī▫ai. Jah ḏūkẖ suṇī▫ai jam panth bẖaṇī▫ai ṯah sāḏẖsang na darpī▫ai.

We should not (ttareeai = leave) neglect to (preet-i = love) obey (hareeai) the Almighty even for (khin-u) a moment, (arpeeai = surrender) sacrificing (habh-i) all (seegaar) adornments, i.e. rituals and worships, as well as (ras = tastes) pursuits – which distract from the Master.
With awareness of Naam/Divine virtues and commands received in  (saadhsang-i) holy congregation we shall not (ddarpeeai) be afraid to be in a state (jah) where we (suneeai = hear) are told, and which is  (bhaneeai) called (panth-u) the path of (jam) Divine justice (jah) where, we (suneeai) hear, there is (dookh-u) suffering.

ਕਰਿ ਕੀਰਤਿ ਗੋਵਿੰਦ ਗੁਣੀਐ ਸਗਲ ਪ੍ਰਾਛਤ ਦੁਖ ਹਰੇ ॥ਕਹੁ ਨਾਨਕ ਛੰਤ ਗੋਵਿੰਦ ਹਰਿ ਕੇ ਮਨ ਹਰਿ ਸਿਉ ਨੇਹੁ ਕਰੇਹੁ ਐਸੀ ਮਨ ਪ੍ਰੀਤਿ ਹਰੇ ॥੧॥
Kar kīraṯ govinḏ guṇī▫ai sagal parācẖẖaṯ ḏukẖ hare. Kaho Nānak cẖẖanṯ govinḏ har ke man har si▫o nehu karehu aisī man parīṯ hare. ||1||

We should (keerat-i) sing praise of (guneeai) the virtues of (govind = Master of universe) the Almighty; then (dukh) the pain and need for (prachhat) atonement for wrongdoings (harey = given up) will be obviated.
Says fifth Nanak: O my (man) mind, sing (chhant) the songs of praise for (har-i) Almighty (govind) Master of the universe, and (neyh-u kareyh-u) love IT; love (aisi) like in the examples above. 1.

ਜੈਸੀ ਮਛੁਲੀ ਨੀਰ ਇਕੁ ਖਿਨੁ ਭੀ ਨਾ ਧੀਰੇ ਮਨ ਐਸਾ ਨੇਹੁ ਕਰੇਹੁ ॥ ਜੈਸੀ ਚਾਤ੍ਰਿਕ ਪਿਆਸ ਖਿਨੁ ਖਿਨੁ ਬੂੰਦ ਚਵੈ ਬਰਸੁ ਸੁਹਾਵੇ ਮੇਹੁ ॥
Jaisī macẖẖulī nīr ik kẖin bẖī nā ḏẖīre man aisā nehu karehu. Jaisī cẖāṯrik pi▫ās kẖin kẖin būnḏ cẖavai baras suhāve mehu.

My (man) mind, (neyh-u kareyh-u) love the Almighty (jaisi) the way (machhuli) the fish cannot (dheerey = have patience) be at peace/survive without (neer) water (bhi) even for (ik) one (khin-u) moment, i.e. never forget IT.
Or, like (chaatrik) the rain bird (piaas) thirsts for (boond) the drop of rain to fall into its mouth – even when there is water around aplenty. It and (chavai) calls out (khin-u khin-u) every moment “o (suhaav-e) beautiful cloud, (baras-u) drop (meyhu) the rain” i.e. the way the rain bird does not care for other available water, we should give up rituals and obey the Almighty with single-minded attention.

Page 455

ਹਰਿ ਪ੍ਰੀਤਿ ਕਰੀਜੈ ਇਹੁ ਮਨੁ ਦੀਜੈ ਅਤਿ ਲਾਈਐ ਚਿਤੁ ਮੁਰਾਰੀ ॥ ਮਾਨੁ ਨ ਕੀਜੈ ਸਰਣਿ ਪਰੀਜੈ ਦਰਸਨ ਕਉ ਬਲਿਹਾਰੀ ॥
Har parīṯ karījai ih man ḏījai aṯ lā▫ī▫ai cẖiṯ murārī. Mān na kījai saraṇ parījai ḏarsan ka▫o balihārī.

We should (preet-i kareejai) love (har-i) the Almighty (deejai) giving (ih-u = this) our (man-u) mind, i.e. from the heart, and keep (chit-u) the mind (at-i) fully (laaeeai) focused on (muraari) the Almighty.
We should (na keejai = not do) shed, (maan) pride and (pareejai = falling in) seeking (saran-i) sanctuary of the Almighty;(balihaari = be sacrifice) kill ego to have (darsan = sight) vision of the Master within.

ਗੁਰ ਸੁਪ੍ਰਸੰਨੇ ਮਿਲੁ ਨਾਹ ਵਿਛੁੰਨੇ ਧਨ ਦੇਦੀ ਸਾਚੁ ਸਨੇਹਾ ॥ ਕਹੁ ਨਾਨਕ ਛੰਤ ਅਨੰਤ ਠਾਕੁਰ ਕੇ ਹਰਿ ਸਿਉ ਕੀਜੈ ਨੇਹਾ ਮਨ ਐਸਾ ਨੇਹੁ ਕਰੇਹੁ ॥੨॥
Gur suparsanne mil nāh vicẖẖune ḏẖan ḏeḏī sācẖ sanehā. Kaho Nānak cẖẖanṯ ananṯ ṯẖākur ke har si▫o kījai nehā man aisā nehu karehu. ||2||

(Dhan) the soul-wife whom the guru (su-prasanney) is well pleased to guide, – follows the guru’s teachings, develops love for the Almighty and – (deydi) sends (saneyha) the message. O (saach-u) Eternal Master. s“O my (naah = master) Almighty-spouse (vichhuney) separated from me, please (mil-u) meet me – I have been separated from you for numerous births, please accept me for union with You.
Says fifth Nanak: Sing (chhant) songs of praise of (anant) the Infinite (tthaakur) Master and (keejai neyha) love God as in the examples above. O (man = mind) human being, (aisa) this is how one should (neyh-u kareyh-u) love the Almighty.

Note: The next two lines give examples of two birds. Chakvi is a female bird, which cannot see the male counterpart, Chakva, at night and so longs for the sun to rise. Kokil or Koel is the Indian name for the nightingale, which likes to sit on a mango tree when it sings.

ਚਕਵੀ ਸੂਰ ਸਨੇਹੁ ਚਿਤਵੈ ਆਸ ਘਣੀ ਕਦਿ ਦਿਨੀਅਰੁ ਦੇਖੀਐ ॥ ਕੋਕਿਲ ਅੰਬ ਪਰੀਤਿ ਚਵੈ ਸੁਹਾਵੀਆ ਮਨ ਹਰਿ ਰੰਗੁ ਕੀਜੀਐ ॥
Cẖakvī sūr sanehu cẖiṯvai ās gẖaṇī kaḏ ḏinī▫ar ḏekẖī▫ai. Kokil amb parīṯ cẖavai suhāvī▫ā man har rang kījī▫ai.

The Chakvi (saneyh-u) loves (soor) the sun and waits with (ghani = plenty) great (aas) expectation as to (kad-i) when would it (deykhiai) see (dineear-u) the sun – so that it can see its beloved Chakva.
(Kokil/Koeyl) the nightingale has (preet-i) love for (amb) the mango tree – sitting on which it (suhaaveea) enjoys (chavai) singing; o (man) my mind, you should similarly (rang-u keejeeai) love the Almighty singing IT’s virtues.

ਹਰਿ ਪ੍ਰੀਤਿ ਕਰੀਜੈ ਮਾਨੁ ਨ ਕੀਜੈ ਇਕ ਰਾਤੀ ਕੇ ਹਭਿ ਪਾਹੁਣਿਆ ॥ ਅਬ ਕਿਆ ਰੰਗੁ ਲਾਇਓ ਮੋਹੁ ਰਚਾਇਓ ਨਾਗੇ ਆਵਣ ਜਾਵਣਿਆ ॥
Har parīṯ karījai mān na kījai ik rāṯī ke habẖ pāhuṇi▫ā. Ab ki▫ā rang lā▫i▫o moh racẖā▫i▫o nāge āvaṇ jāvaṇi▫ā.

Do not (maan-u keejai) be proud; (preet-i kareejai) love (har-i) the Almighty i.e. live by Divine virtues and commands; remember, we are (habh-i) all (paahunia) guests in this world for (raati) a night, i.e. life is short, so we should do what we came to the world for, and not waste time on other things.
O my mind, (kia) why are you (rang-u laaia) engrossed in merry making, and (rachaaio) have created (moh-u) attachment to wealth and relatives; remember one (aavan = comes) is born into and (jaavania = goes) leaves from the world (naagey/nangey) naked i.e. nothing is brought on birth or taken on death, so why gat attached to any-thing/one. 

ਥਿਰੁ ਸਾਧੂ ਸਰਣੀ ਪੜੀਐ ਚਰਣੀ ਅਬ ਟੂਟਸਿ ਮੋਹੁ ਜੁ ਕਿਤੀਐ ॥ਕਹੁ ਨਾਨਕ ਛੰਤ ਦਇਆਲ ਪੁਰਖ ਕੇ ਮਨ ਹਰਿ ਲਾਇ ਪਰੀਤਿ ਕਬ ਦਿਨੀਅਰੁ ਦੇਖੀਐ ॥੩॥
Thir sāḏẖū sarṇī paṛī▫ai cẖarṇī ab tūtas moh jo kiṯī▫ai. Kaho Nānak cẖẖanṯ ḏa▫i▫āl purakẖ ke man har lā▫e parīṯ kab ḏinī▫ar ḏekẖī▫ai. ||3||

One’s mind can be (thir-u) steady, – and focus on what we are to do – by (parreeai) falling (charni) at the feet of (saadhoo) the guru and seeking to be in his (sarni) care, i.e. receive and follow his guidance; this way (moh-u) attachments (j-u) which (kiteeai) have been created, (ttoottas-i = shall break) end.
Says the fifth Nanak: O my mind, sing (chhant) songs of praise for (daiaal) the compassionate (purakh) all-pervasive Master, and (laaey preet-i = love) yearn for IT’s vision, like the Chakvi longs as to (kab) when (deykheeai) would see (dineear-u) the sun, as above. 3.

ਨਿਸਿ ਕੁਰੰਕ ਜੈਸੇ ਨਾਦ ਸੁਣਿ ਸ੍ਰਵਣੀ ਹੀਉ ਡਿਵੈ ਮਨ ਐਸੀ ਪ੍ਰੀਤਿ ਕੀਜੈ ॥ ਜੈਸੀ ਤਰੁਣਿ ਭਤਾਰ ਉਰਝੀ ਪਿਰਹਿ ਸਿਵੈ ਇਹੁ ਮਨੁ ਲਾਲ ਦੀਜੈ ॥
Nis kurank jaise nāḏ suṇ sarvaṇī hī▫o divai man aisī parīṯ kījai. Jaisī ṯaruṇ bẖaṯār urjẖī pirėh sivai ih man lāl ḏījai.

(Jaisey) like (kurank) the deer (ddivai) gives (heeo) its heart i.e. runs thoughtlessly, (sun-i) on hearing (naad) the music (sravni) in its ears (nis-i) at night – to where the music comes from, o (man) my mind we should ( keejai) have (aisi) such (preet-i) love for the Master i.e. try to find the Master within and focus there.
Another example: (Jaisi) like (tarun-i) a young woman, (urjhi) engrossed in the love of (bhataar) her husband (sivai = serves) looks after him, one should (deejai = give) focus (man-u) the mind on (laal) the Beloved Master – live by IT’s virtues and commands.

ਮਨੁ ਲਾਲਹਿ ਦੀਜੈ ਭੋਗ ਕਰੀਜੈ ਹਭਿ ਖੁਸੀਆ ਰੰਗ ਮਾਣੇ ॥ਪਿਰੁ ਅਪਨਾ ਪਾਇਆ ਰੰਗੁ ਲਾਲੁ ਬਣਾਇਆ ਅਤਿ ਮਿਲਿਓ ਮਿਤ੍ਰ ਚਿਰਾਣੇ ॥
Man lālėh ḏījai bẖog karījai habẖ kẖusī▫ā rang māṇe. Pir apnā pā▫i▫ā rang lāl baṇā▫i▫ā aṯ mili▫o miṯar cẖirāṇe.

One who (man-u deejai = give the mind) loves (laalah-i) the Beloved Master, i.e. lives by IT’s virtues and commands, (bhog kareejai = consummate love) finds the Master within, and (maaney) enjoys (habh-i) all (khuseeia) pleasures and (rang) makes merry i.e. enjoys the company of the Master.
The soul thus (milio) unites with (chiraaney) the long separated (mitr) friend, the Creator; the soul-wife thus (paaia) finds (apna = own) its (pir-u) beloved Almighty-spouse and (rang-u) makes merry with (laal-u) the Beloved i.e. enjoys the bliss of union.

ਗੁਰੁ ਥੀਆ ਸਾਖੀ ਤਾ ਡਿਠਮੁ ਆਖੀ ਪਿਰ ਜੇਹਾ ਅਵਰੁ ਨ ਦੀਸੈ ॥ਨਾਨਕ ਛੰਤ ਦਇਆਲ ਮੋਹਨ ਕੇ ਮਨ ਹਰਿ ਚਰਣ ਗਹੀਜੈ ਐਸੀ ਮਨ ਪ੍ਰੀਤਿ ਕੀਜੈ ॥੪॥੧॥੪॥
Gur thī▫ā sākẖī ṯā diṯẖam ākẖī pir jehā avar na ḏīsai. Kaho Nānak cẖẖanṯ ḏa▫i▫āl mohan ke man har cẖaraṇ gahījai aisī man parīṯ kījai. ||4||1||4||

When the guru (theeaa = becomes) is (saakhi) the companion and guide, (ta) then one (ddittham) sees the Master (aakhi = with eyes) with the inner eyes, and (avar na) none else (deesai = seen) seems (j-eyha) like (pir) the Beloved.
O (man) my mind, sing (chhant) the songs of praise of (mohan) the fascinating (daiaal) compassionate Master; we should (gaheejai) hold (charan) the feet of, i.e. humbly submit ourselves to, the Almighty, and love as in examples above. 4. 1. 4.

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ਆਸਾ ਮਹਲਾ ੫ ॥
Āsā mėhlā 5.

Composition of the fifth Guru in Raga Aasa.

ਸਲੋਕੁ ॥ ਬਨੁ ਬਨੁ ਫਿਰਤੀ ਖੋਜਤੀ ਹਾਰੀ ਬਹੁ ਅਵਗਾਹਿ ॥ ਨਾਨਕ ਭੇਟੇ ਸਾਧ ਜਬ ਹਰਿ ਪਾਇਆ ਮਨ ਮਾਹਿ ॥੧॥
Salok. Ban ban firṯī kẖojṯī hārī baho avgāhi. Nānak bẖete sāḏẖ jab har pā▫i▫ā man māhi. ||1||

(Slok) prologue: Mankind (phirti) wanders (ban-u ban-u) from jungle to jungle (khojti) searching for the Almighty but (haari) gives up after (avgaah-i) treading (bah-u = a lot) all over.
Says fifth Nanak: (Jab) when one (bheyttey) finds (saadh) the guru – then with his guidance – (paaia) finds (har-i) the Master (maah-i) in (man) the mind. 1.

ਛੰਤ ॥ ਜਾ ਕਉ ਖੋਜਹਿ ਅਸੰਖ ਮੁਨੀ ਅਨੇਕ ਤਪੇ ॥ ਬ੍ਰਹਮੇ ਕੋਟਿ ਅਰਾਧਹਿ ਗਿਆਨੀ ਜਾਪ ਜਪੇ ॥
Cẖẖanṯ. Jā ka▫o kẖojėh asaʼnkẖ munī anek ṯape. Barahme kot arāḏẖėh gi▫ānī jāp jape.

(Chhant) song of praise of the Almighty. The Almighty (ja kau) whom (asankh) countless (muni) silent sages and (aneyk) numerous (tapey) ascetics, (khojah-i) search.
Or, (kott-i = crore/ten million) millions of Brahmas (araadhah-i) invoke and (giaani) scholars of scriptures (jaap japey) engage in IT’s remembrance.

ਜਪ ਤਾਪ ਸੰਜਮ ਕਿਰਿਆ ਪੂਜਾ ਅਨਿਕ ਸੋਧਨ ਬੰਦਨਾ ॥ ਕਰਿ ਗਵਨੁ ਬਸੁਧਾ ਤੀਰਥਹ ਮਜਨੁ ਮਿਲਨ ਕਉ ਨਿਰੰਜਨਾ ॥
Jap ṯāp sanjam kiri▫ā pūjā anik soḏẖan banḏnā. Kar gavan basuḏẖā ṯīrthah majan milan ka▫o niranjanā.

People engage in (jap) repetition of mantras, (taap) austerities, (sanjam) control of sensory organs, (kiria) rituals, (pooja) worship, (sodhan) purification by baths etc., and (bandna) paying obeisance, (anik) in many ways.
They (kar-i gavan-u) wander (basudha) the earth and (majan-u) take bath (teerathah) at pilgrim centres (kau = for) in order (milan) to find (niranjana) the pristine Master.

ਮਾਨੁਖ ਬਨੁ ਤਿਨੁ ਪਸੂ ਪੰਖੀ ਸਗਲ ਤੁਝਹਿ ਅਰਾਧਤੇ ॥ ਦਇਆਲ ਲਾਲ ਗੋਬਿੰਦ ਨਾਨਕ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਹੋਇ ਗਤੇ ॥੧॥
Mānukẖ ban ṯin pasū pankẖī sagal ṯujẖėh arāḏẖaṯe. Ḏa▫i▫āl lāl gobinḏ Nānak mil sāḏẖsangaṯ ho▫e gaṯe. ||1||

(Maanukh) humans, (ban-u) trees, (tin-u) grass, (pasu) animals and (pankhi) birds, (sagal) all (araadhatey) invoke (tujhah-i) You, o Almighty;
Says the fifth Nanak: O (laal) Beloved (daiaal) compassionate (gobind) Master, (gatey) the high status of being with You (hoey = happens) is attained by (mil-u) getting together (saadhsangat-i) in holy congregation – and recounting Your virtues and commands to live by them. 1.

ਕੋਟਿ ਬਿਸਨ ਅਵਤਾਰ ਸੰਕਰ ਜਟਾਧਾਰ ॥ ਚਾਹਹਿ ਤੁਝਹਿ ਦਇਆਰ ਮਨਿ ਤਨਿ ਰੁਚ ਅਪਾਰ ॥
Kot bisan avṯār sankar jatāḏẖār. Cẖāhėh ṯujẖėh ḏa▫i▫ār man ṯan rucẖ apār.

There are (kott-i = crore) millions/innumerable (avatar) incarnations of (bisan) Vishnu in Hindu belief; then there is (sankar) Shankar/Mahadeo (jattaadhaar) having matted hair i.e. the renouncer.
They (chaahah-i = want) wish to find You, with (apaar) infinite (ruch = aptitude) longing (man-i) in mind and (tan-i) in body i.e. from their total being, O (daiaar/daiaal) compassionate Master.

ਅਪਾਰ ਅਗਮ ਗੋਬਿੰਦ ਠਾਕੁਰ ਸਗਲ ਪੂਰਕ ਪ੍ਰਭ ਧਨੀ ॥ ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਧਿਆਵਹਿ ਜਖ ਕਿੰਨਰ ਗੁਣ ਭਨੀ ॥
Apār agam gobinḏ ṯẖākur sagal pūrak parabẖ ḏẖanī. Sur siḏẖ gaṇ ganḏẖarab ḏẖi▫āvahi jakẖ kinnar guṇ bẖanī.

O (apaar) Infinite (tthakur) Master, You are (gobind) Master of the universe and (agam) beyond reach of the creatures, You are (prabh) the Almighty (dhani) Master, (poorak) the fulfiller of wishes.
(Sur) the gods, (sidh) accomplished saints, (gan) servants of gods, (gandharb) singers, (jakh) a class of gods and (kinar) the dancers, they all (dhiaavah-i) invoke You and (bhani = say) praise Your (gun) virtues, O Almighty.

ਕੋਟਿ ਇੰਦ੍ਰ ਅਨੇਕ ਦੇਵਾ ਜਪਤ ਸੁਆਮੀ ਜੈ ਜੈ ਕਾਰ ॥ ਅਨਾਥ ਨਾਥ ਦਇਆਲ ਨਾਨਕ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਉਧਾਰ ॥੨॥
Kot inḏar anek ḏevā japaṯ su▫āmī jai jai kār. Anāth nāth ḏa▫i▫āl Nānak sāḏẖsangaṯ mil uḏẖār. ||2||

(Kot-i = crore) millions of Indras and numerous other (deyvta) gods (japat = remember) acknowledge and (jai jai kaar) glorify (suaami) the Master.
Says Nanak the fifth: The Almighty is (daiaal) the compassionate (naath = master) Master;(anaath) the hapless get (udhaar) emancipation from their state (mil-i) by joining (saadhsangat-i) holy congregation – to learn to obey God. 1.

ਕੋਟਿ ਦੇਵੀ ਜਾ ਕਉ ਸੇਵਹਿ ਲਖਿਮੀ ਅਨਿਕ ਭਾਤਿ ॥ ਗੁਪਤ ਪ੍ਰਗਟ ਜਾ ਕਉ ਅਰਾਧਹਿ ਪਉਣ ਪਾਣੀ ਦਿਨਸੁ ਰਾਤਿ ॥
Kot ḏevī jā ka▫o sevėh lakẖimī anik bẖāṯ. Gupaṯ pargat jā ka▫o arāḏẖėh pa▫uṇ pāṇī ḏinas rāṯ.

The Almighty, (ja kau) whom (kott-i) millions of (deyvi) goddesses like (lakhmi) the goddess of wealth (seyvah-i = serve) worship in (anik) many (bhaat-i) ways.
And whom all (gupt = hidden) invisible and (pargatt) visible elements in creation, like (paun) air, (paani) water, (dinas-u) day and (raat-i) night, (araadheh = remember) invoke.

 

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ਨਖਿਅਤ੍ਰ ਸਸੀਅਰ ਸੂਰ ਧਿਆਵਹਿ ਬਸੁਧ ਗਗਨਾ ਗਾਵਏ ॥ ਸਗਲ ਖਾਣੀ ਸਗਲ ਬਾਣੀ ਸਦਾ ਸਦਾ ਧਿਆਵਏ ॥
Nakẖi▫aṯar sasī▫ar sūr ḏẖi▫āvahi basuḏẖ gagnā gāv▫e. Sagal kẖāṇī sagal baṇī saḏā saḏā ḏẖi▫āv▫e.

(Nakhiatr) the stars, (saseear) moon, (soor) sun (dhiaavah-i = pay attention) obey (basudh) earth and (gagna) sky (gaavaey = sing) acknowledge IT as their Creator.
Creatures of (sagal) all (khaani) types and all (baani) forms (sadaa sadaa) forever (dhiaavaey = pay attention) obey the Creator.

ਸਿਮ੍ਰਿਤਿ ਪੁਰਾਣ ਚਤੁਰ ਬੇਦਹ ਖਟੁ ਸਾਸਤ੍ਰ ਜਾ ਕਉ ਜਪਾਤਿ ॥ ਪਤਿਤ ਪਾਵਨ ਭਗਤਿ ਵਛਲ ਨਾਨਕ ਮਿਲੀਐ ਸੰਗਿ ਸਾਤਿ ॥੩॥
Simriṯ purāṇ cẖaṯur beḏah kẖat sāsṯar jā ka▫o japāṯ. Paṯiṯ pāvan bẖagaṯ vacẖẖal Nānak milī▫ai sang sāṯ. ||3||

The Almighty whom scriptures like the Smritis, Puraanas, (chatur) four (beydah) Vedas, (khatt-u) six (saastr = shaastras) books of Hindu philosophy (japaat-i) mcause to remember.
That (paavan = purifier) lifter of (patit) the fallen and (vachhal) lover of (bhagat-i) of the devotees (mileeai) is found (saat-i) in holy (sang-i = company) congregation, says Nanak the fifth. 3.

ਜੇਤੀ ਪ੍ਰਭੂ ਜਨਾਈ ਰਸਨਾ ਤੇਤ ਭਨੀ ॥ ਅਨਜਾਨਤ ਜੋ ਸੇਵੈ ਤੇਤੀ ਨਹ ਜਾਇ ਗਨੀ ॥
Jeṯī parabẖū janā▫ī rasnā ṯeṯ bẖanī. Anjānaṯ jo sevai ṯeṯī nah jā▫e ganī.

My (rasna) tongue has (bhani = said) mentioned (teyti = that many) those entities (jeyti = as many) which (prabhoo) the Almighty has (janaaee) enabled me to know.
I (na jaaee) cannot (gani = count) mention (teyti = that many) those (jo) who (seyvai = serves) obey the Almighty which (anjaanat) I do not know.

ਅਵਿਗਤ ਅਗਨਤ ਅਥਾਹ ਠਾਕੁਰ ਸਗਲ ਮੰਝੇ ਬਾਹਰਾ ॥ ਸਰਬ ਜਾਚਿਕ ਏਕੁ ਦਾਤਾ ਨਹ ਦੂਰਿ ਸੰਗੀ ਜਾਹਰਾ ॥
Avigaṯ agnaṯ athāh ṯẖākur sagal manjẖe bāhrā. Sarab jācẖik ek ḏāṯā nah ḏūr sangī jāhrā.

(Tthaakur) the Master is (avgat-i) Formless, (aganat = not countable) beyond measure, (athaah = bottomless) unfathomable, present (manjhey) within (sagal = all) every one, and (baahra) outside in nature.
IT is (eyk-u) the lone (daata = giver) provider and (sarab) all creatures are (jaachik) beggars; IT is (jaahra = manifest) present (sang-i) with everyone, not (door-i) away.

ਵਸਿ ਭਗਤ ਥੀਆ ਮਿਲੇ ਜੀਆ ਤਾ ਕੀ ਉਪਮਾ ਕਿਤ ਗਨੀ ॥ ਇਹੁ ਦਾਨੁ ਮਾਨੁ ਨਾਨਕੁ ਪਾਏ ਸੀਸੁ ਸਾਧਹ ਧਰਿ ਚਰਨੀ ॥੪॥੨॥੫॥
vas bẖagaṯ thī▫ā mile jī▫ā ṯā kī upmā kiṯ ganī. Ih ḏān mān Nānak pā▫e sīs sāḏẖah ḏẖar cẖarnī. ||4||2||5||

The Almighty (vas-i theeaa = comes under control) does as wished by (bhagat) the devotees; (kia = what?) it is hard to (gani = count) mention all (upma) praises (ta ki) of those (jeeaa) creatures who (miley) find and unite with the Creator.
Nanak the fifth wishes to (paaey) receive (ih-u) this (daan-u = alms) benediction: That he (dhar-i) places (sees-u) his head (charni) on the feet of (saadhah) the seekers of the Almighty i.e. to be able to serve and follow their example. 4. 2. 5.