SGGS pp 1347-1349, Prabhaati M: 5, Asttpadees 1-3

 

ਬਿਭਾਸ ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bibẖās parbẖāṯī mėhlā 5 asatpaḏī▫ā   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in raga Prabhaati, (bibhaas) to be sung at dawn.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤੁ ਬਨਿਤਾ ॥ ਚੂਗਹਿ ਚੋਗ ਅਨੰਦ ਸਿਉ ਜੁਗਤਾ ॥ ਉਰਝਿ ਪਰਿਓ ਮਨ ਮੀਠ ਮੋੁਹਾਰਾ ॥ ਗੁਨ ਗਾਹਕ ਮੇਰੇ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥

Māṯ piṯā bẖā▫ī suṯ baniṯā.   Cẖūgėh cẖog anand si▫o jugṯā.  Urajẖ pari▫o man mīṯẖ mohārā.   Gun gāhak mere parān aḏẖārā. ||1||

 

(Maat) mother, (pitaa) father, (bhaaee = brothers) siblings, (sut-u = son) children and (banita) spouse; they (jugta) together (choogah-i) peck (chog) bird feed, i.e. enjoy life, (siau) with (anand) relish

They forget God and (urajh-i pario = get entangled) commit (mohaara/mahura = poison) vices with (man) the mind finding it (meetth) sweet/enjoyable, – not realizing they are harmful.

My (adhaaraa = support) the guide/role model for (meyerey) my (praan) life is one who (gaahak = customer/buyer) seeks to live by (gun) virtues. 1.

 

ਏਕੁ ਹਮਾਰਾ ਅੰਤਰਜਾਮੀ ॥ ਧਰ ਏਕਾ ਮੈ ਟਿਕ ਏਕਸੁ ਕੀ ਸਿਰਿ ਸਾਹਾ ਵਡ ਪੁਰਖੁ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

Ėk hamārā anṯarjāmī.   Ḏẖar ekā mai tik ekas kī sir sāhā vad purakẖ su▫āmī. ||1|| rahā▫o.

 

(Hamara) our (eyk-u) lone Master (antarjaami) knows all minds. (Mai) I take (dhar) support (eyka) only of the One Master; I place (tteyka) reliance/faith (ki = of) on (eykas-u) the One (suaami) Master who is (vadd) great, (purakh-u) all-pervasive and (sir-i = over the head) above (saahaa) the kings.

(Rahaau) dwell on this and contemplate.

 

ਛਲ ਨਾਗਨਿ ਸਿਉ ਮੇਰੀ ਟੂਟਨਿ ਹੋਈ ॥ ਗੁਰਿ ਕਹਿਆ ਇਹ ਝੂਠੀ ਧੋਹੀ ॥ ਮੁਖਿ ਮੀਠੀ ਖਾਈ ਕਉਰਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਮਨੁ ਰਹਿਆ ਅਘਾਇ ॥੨॥

Cẖẖal nāgan si▫o merī tūtan ho▫ī.   Gur kahi▫ā ih jẖūṯẖī ḏẖohī. Mukẖ mīṯẖī kẖā▫ī ka▫urā▫e.   Amriṯ nām man rahi▫ā agẖā▫e. ||2||

 

(Meyri) my tendency to fall prey (siau) to (chhal = deceitful, naagan-i = she-serpent) temptations (hoee = happened, ttoottan-i = breaking) has ended; since (gur-i) the guru (kahiaa) said – made me aware – that (ih = it) the pleasure of temptations is (jhootthee = false) short-lived and (dhohi = deceitful) provides false satisfaction.

They (meetthi = sweet) look good (mukh-i) at the face but (kauraaey = bitter, khaaey = when eaten) they cause suffering. My (man-i) mind (rahiaa) is (aghaaey) satisfied with peace provided by (amrit) the sweet (naam-i) Naam/Divine commands. 2.

 

ਲੋਭ ਮੋਹ ਸਿਉ ਗਈ ਵਿਖੋਟਿ ॥ ਗੁਰਿ ਕ੍ਰਿਪਾਲਿ ਮੋਹਿ ਕੀਨੀ ਛੋਟਿ ॥ ਇਹ ਠਗਵਾਰੀ ਬਹੁਤੁ ਘਰ ਗਾਲੇ ॥ ਹਮ ਗੁਰਿ ਰਾਖਿ ਲੀਏ ਕਿਰਪਾਲੇ ॥੩॥

Lobẖ moh si▫o ga▫ī vikẖot.   Gur kirpāl mohi kīnī cẖẖot.  Ih ṯẖagvārī bahuṯ gẖar gāle.   Ham gur rākẖ lī▫e kirpāle. ||3||

 

My (vikhott-i – vi = without + khott-i = lack of trust) trust/liking (siau) for (lobh = greed) material possessions and (moh) attachment to relations has (gaee) gone; (kripaal-i) the kind (gur-i) guru (keeni = did, chhott-i = freedom) freed (moh-i) me from these.

(Eyh) these (tthagvaari) deceitful temptations have (gaaley = dissolved) ruined (bahut-u) numerous (ghar = homes) lives; (ham) I (raakh-i lee-ey) have been saved (kirpaaley) by the kind (gur-i) guru. 3.

 

ਕਾਮ ਕ੍ਰੋਧ ਸਿਉ ਠਾਟੁ ਨ ਬਨਿਆ ॥ ਗੁਰ ਉਪਦੇਸੁ ਮੋਹਿ ਕਾਨੀ ਸੁਨਿਆ ॥ ਜਹ ਦੇਖਉ ਤਹ ਮਹਾ ਚੰਡਾਲ ॥ ਰਾਖਿ ਲੀਏ ਅਪੁਨੈ ਗੁਰਿ ਗੋਪਾਲ ॥੪॥

Kām kroḏẖ si▫o ṯẖāt na bani▫ā.   Gur upḏes mohi kānī suni▫ā.  Jah ḏekẖ▫a▫u ṯah mahā cẖandāl.   Rākẖ lī▫e apunai gur gopāl. ||4||

 

I (baniaa = happened) have no (thaatt-u = association for common purpose) inclination (siau) for (kaam) lust and (krodh) anger, since I (suniaa) heard (updeys-u) instructions of (gur) the guru (kaani) with the ears.

(Jah) wherever I (deykhau) look, (mahaa = great) the highly (chanddaal = outcast) undesirable temptations are present. But I (raakh-i lee-ey) have been protected by (apunai = own) my (gopaal = nurturer of the world) benevolent (gur-i) guru. 4.

 

ਦਸ ਨਾਰੀ ਮੈ ਕਰੀ ਦੁਹਾਗਨਿ ॥ ਗੁਰਿ ਕਹਿਆ ਏਹ ਰਸਹਿ ਬਿਖਾਗਨਿ ॥ ਇਨ ਸਨਬੰਧੀ ਰਸਾਤਲਿ ਜਾਇ ॥ ਹਮ ਗੁਰਿ ਰਾਖੇ ਹਰਿ ਲਿਵ ਲਾਇ ॥੫॥

Ḏas nārī mai karī ḏuhāgan.   Gur kahi▫ā eh rasėh bikẖāgan.  In sanbanḏẖī rasāṯal jā▫e.   Ham gur rākẖe har liv lā▫e. ||5||

 

(Mai) I have (kari) causes (das) the ten (naari) women (duhaagan-i) to be abandoned by their husbands, i.e. ignore craving of the nine openings of the body and mind. (Gur-i) the guru (kahiaa) said (eyh) these (rasah-i) sources of pleasures/temptations (bikhaagan-i – bikh = vices + agan-i = fire) cause suffering.

Those (sambandhi) connected (in) with them (jaaey) go (rasaatal-i) to hell – are put in cycles of births and deaths; (Ham) I (raakhey) have been saved (gur-i) by the guru by (laaey) fixing my (liv) attention to commands of (har-i) the Almighty. 5.

 

ਅਹੰਮੇਵ ਸਿਉ ਮਸਲਤਿ ਛੋਡੀ ॥ ਗੁਰਿ ਕਹਿਆ ਇਹੁ ਮੂਰਖੁ ਹੋਡੀ ॥ ਇਹੁ ਨੀਘਰੁ ਘਰੁ ਕਹੀ ਨ ਪਾਏ ॥ ਹਮ ਗੁਰਿ ਰਾਖਿ ਲੀਏ ਲਿਵ ਲਾਏ ॥੬॥

Ahaʼnmev si▫o maslaṯ cẖẖodī.   Gur kahi▫ā ih mūrakẖ hodī.  Ih nīgẖar gẖar kahī na pā▫e.   Ham gur rākẖ lī▫e liv lā▫e. ||6||

 

I have (chhoddi) given up (maslat-i) the counsel of (ahameyv) ego; (gur-i) the guru (kahiaa) said one with (eiyhu = this) vanity is (hoddi) stubbornly (moorakh-u) foolish – whereas one should be humble.

(Ihu = this) one with vanity does not (paaey) find (ghar-u) a house (kahi) anywhere and (neeghar-u) is homeless – keeps wandering, i.e. does not have a steady mind. (Ham) I (raakh-i leeay) have been protected (gur-i) with the guru’s guidance to (laaey) fix (liv) attention on Naam/Divine commands. 6.

 

ਇਨ ਲੋਗਨ ਸਿਉ ਹਮ ਭਏ ਬੈਰਾਈ ॥ ਏਕ ਗ੍ਰਿਹ ਮਹਿ ਦੁਇ ਨ ਖਟਾਂਈ ॥ ਆਏ ਪ੍ਰਭ ਪਹਿ ਅੰਚਰਿ ਲਾਗਿ ॥ ਕਰਹੁ ਤਪਾਵਸੁ ਪ੍ਰਭ ਸਰਬਾਗਿ ॥੭॥

In logan si▫o ham bẖa▫e bairā▫ī.   Ėk garih mėh ḏu▫e na kẖatāʼn▫ī.  Ā▫e parabẖ pėh ancẖar lāg.   Karahu ṯapāvas parabẖ sarbāg. ||7||

 

(Ham) I have (bhaey) become (bairaaee = stranger) disconnected (siau) with (in) these (logan) people – the temptations, pride and ego, because (duey) two opposites – Naam and ego –  cannot (khattaa’nee = mix) be together in (eyk) one (grih) house.

I (aaey) came (pah-i) to sanctuary of (prabh) the Almighty, (laag-i) attached (anchar-i/anchal) to scarf, i.e. with the guru’s guidance; and supplicated: O (prabh) Almighty you (sarbaag-i = all-knowing) know everything, please (karahu = do, tapaavas-u = justice) decide whether I have overcome vices. 7.

 

ਪ੍ਰਭ ਹਸਿ ਬੋਲੇ ਕੀਏ ਨਿਆਂਏਂ ॥ ਸਗਲ ਦੂਤ ਮੇਰੀ ਸੇਵਾ ਲਾਏ ॥ ਤੂੰ ਠਾਕੁਰੁ ਇਹੁ ਗ੍ਰਿਹੁ ਸਭੁ ਤੇਰਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਆ ਨਿਬੇਰਾ ॥੮॥੧॥

Parabẖ has bole kī▫e ni▫āʼn▫eʼn.   Sagal ḏūṯ merī sevā lā▫e.  Ŧūʼn ṯẖākur ih garihu sabẖ ṯerā.   Kaho Nānak gur kī▫ā niberā. ||8||1||

 

(Prabh) the Almighty (has-i) smiled and (boley) said; I (kee-ey) have made (niaa’ney’n = justice) the decision; God (laaey) engaged (sagal) all (doot) vices in (meyri) my (seyva) service, i.e. I have got control over the vices;

Saying “(too’n) you are (tthaakur-u) the master and (ihu) this (grih-u) house is (sabh) all (teyra) yours”, i.e. I have controlled the sensory and action organs.

(Kahu) say o fifth Nanak: (Gur-i) the guru (keeaa = made; nibeyra = resolution) resolved the problem – I have controlled the vices with the guru’s guidance. 8. 1.

 

Page 1348

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ॥ ਮਨ ਮਹਿ ਕ੍ਰੋਧੁ ਮਹਾ ਅਹੰਕਾਰਾ ॥ ਪੂਜਾ ਕਰਹਿ ਬਹੁਤੁ ਬਿਸਥਾਰਾ ॥ ਕਰਿ ਇਸਨਾਨੁ ਤਨਿ ਚਕ੍ਰ ਬਣਾਏ ॥ ਅੰਤਰ ਕੀ ਮਲੁ ਕਬ ਹੀ ਨ ਜਾਏ ॥੧॥

Parbẖāṯī mėhlā 5.   Man mėh kroḏẖ mahā ahaʼnkārā.   Pūjā karahi bahuṯ bisthārā.  Kar isnān ṯan cẖakar baṇā▫e.   Anṯar kī mal kab hī na jā▫e. ||1||

 

Composition of the fifth Guru in raga Prabhaati. With (mahaa = great) terrible (krodh-u) anger and (ahankaara) vanity present (mah-i) in (man) mind; one (karah-i) does (bahut-u = great, bisthhara = expanse) elaborate (pooja) worships – with flowers, lamps, incense, bells etc. to displays piety.

He (kar-i =doing, isnaan-u) takes bath and (banaaey) makes (chakr) markings of religious signs (tan-i) on the body. But (mal-u = dirt) vices of (antar = inside) the mind (kab hi na) never (jaaey) leaves – but God is not found this way. 1.

 

ਇਤੁ ਸੰਜਮਿ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ ॥ ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Iṯ sanjam parabẖ kin hī na pā▫i▫ā.   Bẖag▫uṯī muḏrā man mohi▫ā mā▫i▫ā. ||1|| rahā▫o.

 

 (Kin hi na) no one has ever (paaiaa) found (prabh) the Almighty by (it-u = this, sanjam-i = by method) this way: Making (mudra) signs/gestures/display of (bhagati) devotion. 1.

(Rahaau) dwell on this and reflect.

 

ਪਾਪ ਕਰਹਿ ਪੰਚਾਂ ਕੇ ਬਸਿ ਰੇ ॥ ਤੀਰਥਿ ਨਾਇ ਕਹਹਿ ਸਭਿ ਉਤਰੇ ॥ ਬਹੁਰਿ ਕਮਾਵਹਿ ਹੋਇ ਨਿਸੰਕ ॥ ਜਮ ਪੁਰਿ ਬਾਂਧਿ ਖਰੇ ਕਾਲੰਕ ॥੨॥

Pāp karahi pancẖāʼn ke bas re.   Ŧirath nā▫e kahėh sabẖ uṯre. Bahur kamāvėh ho▫e nisank.   Jam pur bāʼnḏẖ kẖare kālank. ||2||

 

(Rey) o friends, one (bas-i = under control) in grip of (pancha-n) the five vices of lust anger etc. (karah-i) commits (aap) transgressions; but (kahah-i) says they are (sabh-i) all (utrey = removed) washed off (naaey/nhaaey) by bathing (teerath-i) at holy places. 

And so (kamaavah-i) commits vices (bahur-i) again (hoey = being) with (nisank) no hesitation. (Kaalank) the transgressor is (baandh-i = bound) held back – from union with God and (kharey) taken (pur-i = town of) by (jam) Divine justice – and sent for rebirth. 2.

 

ਘੂਘਰ ਬਾਧਿ ਬਜਾਵਹਿ ਤਾਲਾ ॥ ਅੰਤਰਿ ਕਪਟੁ ਫਿਰਹਿ ਬੇਤਾਲਾ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮੂਆ ॥ ਪ੍ਰਭੁ ਸਭ ਕਿਛੁ ਜਾਨੈ ਜਿਨਿ ਤੂ ਕੀਆ ॥੩॥

Gẖūgẖar bāḏẖ bajāvėh ṯālā.   Anṯar kapat firėh beṯālā. varmī mārī sāp na mū▫ā.   Parabẖ sabẖ kicẖẖ jānai jin ṯū kī▫ā. ||3||

 

Some people dance with (ghooghar = bell) bell-anklets (baadh-i) tied to their legs or (bajaavah-i) play (taala) cymbals; but with (kapatt) deceit (antar-i) within (phirah-i) go (beytaalaa = out of tune) astray and commit transgressions.

Like (saap) the snake is not (mooaa) killed (maari = killing) by destroying its (varmi) hole – the mind is not cleansed by rituals or symbolism. Be cautious, (prabh-u) the Almighty (jin-i) who (keeaa) created (too) you, (jaanai) knows (sabh kichh-u) everything – your thoughts and deeds. 3.

 

ਪੂੰਅਰ ਤਾਪ ਗੇਰੀ ਕੇ ਬਸਤ੍ਰਾ ॥ ਅਪਦਾ ਕਾ ਮਾਰਿਆ ਗ੍ਰਿਹ ਤੇ ਨਸਤਾ ॥ ਦੇਸੁ ਛੋਡਿ ਪਰਦੇਸਹਿ ਧਾਇਆ ॥ ਪੰਚ ਚੰਡਾਲ ਨਾਲੇ ਲੈ ਆਇਆ ॥੪॥

Pūʼnar ṯāp gerī ke basṯarā.   Apḏā kā māri▫ā garih ṯe nasṯā. Ḏes cẖẖod parḏesėh ḏẖā▫i▫ā.   Pancẖ cẖandāl nāle lai ā▫i▫ā. ||4||

 

(Pooanr) fire (taap) austerity – done by ascetics when they burn fire and sit next to it even in summer as penance, and (bastra) clothes of (geyri/of geyroo) ochre colour are adopted by one who (nasta) runs away (tey) from (grih) home (maariaa = hit by) because of (apda) troubles.

Someone (chhodd-i) leaves (deys-u = country) home and (dhaaiaa) runs to (pardesah-i = other country) elsewhere, – in search of God, but (lai aaiaa) carries (panch) the five (chanddaal = outcasts) evils of lust anger etc. (naaley) with him – in mind. 4

 

ਕਾਨ ਫਰਾਇ ਹਿਰਾਏ ਟੂਕਾ ॥ ਘਰਿ ਘਰਿ ਮਾਂਗੈ ਤ੍ਰਿਪਤਾਵਨ ਤੇ ਚੂਕਾ ॥ ਬਨਿਤਾ ਛੋਡਿ ਬਦ ਨਦਰਿ ਪਰ ਨਾਰੀ ॥ ਵੇਸਿ ਨ ਪਾਈਐ ਮਹਾ ਦੁਖਿਆਰੀ ॥੫॥

Kān farā▫e hirā▫e tūkā.   Gẖar gẖar māʼngai ṯaripṯāvan ṯe cẖūkā.  Baniṯā cẖẖod baḏ naḏar par nārī.   ves na pā▫ī▫ai mahā ḏukẖi▫ārī. ||5||

 

Someone – the Yogi – has (kaan) ears (pharaaey) pierced – and wears ear rings to show he is contented/has controlled desires but (hiraaey) looks to others for (ttooka) food. He (maangai) begs (ghar-i gahar-i) from home to home; he (chooka = misses) fails (tey) from achieving the aim of (triptaavan) contentment.

Someone (chhodd-i) leaves back his (banita) wife – to show he is an ascetic – but casts (bad) evil (nadar-i) sight on (par) other (naari) women; he ends up (mahaa) a big (dukhiaari) sufferer, because the Almighty is not (paaeeai) found (veys-i) by wearing garbs, i.e. by pretenders. 5.

 

ਬੋਲੈ ਨਾਹੀ ਹੋਇ ਬੈਠਾ ਮੋਨੀ ॥ ਅੰਤਰਿ ਕਲਪ ਭਵਾਈਐ ਜੋਨੀ ॥ ਅੰਨ ਤੇ ਰਹਤਾ ਦੁਖੁ ਦੇਹੀ ਸਹਤਾ ॥ ਹੁਕਮੁ ਨ ਬੂਝੈ ਵਿਆਪਿਆ ਮਮਤਾ ॥੬॥

Bolai nāhī ho▫e baiṯẖā monī.   Anṯar kalap bẖavā▫ī▫ai jonī.  Ann ṯe rahṯā ḏukẖ ḏehī sahṯā.   Hukam na būjẖai vi▫āpi▫ā mamṯā. ||6||

 

Someone does not (bolai) speak and (hoey) becoming (moni) silent (baittha) sits at one place. But has (kalap) desires in mind; such a person (bhavaaeeai = made to go round) is put in cycles of births and deaths in numerous (joni) life forms.

Someone does not (boojhai) understand/realize (hukam-u) Divine commands but makes display of piety by (rahta) refraining (tey) from (ann = grain) food and (sahta) bearing (dukh) distress for (deyhi) the body, while s/he (viaapiaa) remains engrossed in worldly (mamta) attachments. 6.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਈ ਪਰਮ ਗਤੇ ॥ ਪੂਛਹੁ ਸਗਲ ਬੇਦ ਸਿੰਮ੍ਰਿਤੇ ॥ ਮਨਮੁਖ ਕਰਮ ਕਰੈ ਅਜਾਈ ॥ ਜਿਉ ਬਾਲੂ ਘਰ ਠਉਰ ਨ ਠਾਈ ॥੭॥

Bin saṯgur kinai na pā▫ī param gaṯe.   Pūcẖẖahu sagal beḏ simriṯe. Manmukẖ karam karai ajā▫ī.   Ji▫o bālū gẖar ṯẖa▫ur na ṯẖā▫ī. ||7||

 

(Kinai na) no one (paaee) attains (param) the Supreme (gatey) state – of finding God within – (bin-u) without following (satigur) the true guru. You can (poochhahu = ask) search (beyd) the Vedas and (smritey) Smritis, i.e. search the scriptures.

(Manmukh) a self-willed person – des not obey the guru to live by Divine commands and – (karai) performs (ajaaee) fruitless (karam) rituals; it is (jio) like building (ghar) a house with (baaloo) sand – without cement – does which is not (tthaur tthaaee) fit for living, i.e. such acts are fruitless. 7.

 

ਜਿਸ ਨੋ ਭਏ ਗੋੁਬਿੰਦ ਦਇਆਲਾ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਤਿਨਿ ਬਾਧਿਓ ਪਾਲਾ ॥ ਕੋਟਿ ਮਧੇ ਕੋਈ ਸੰਤੁ ਦਿਖਾਇਆ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਤਰਾਇਆ ॥੮॥

Jis no bẖa▫e gobinḏ ḏa▫i▫ālā.   Gur kā bacẖan ṯin bāḏẖi▫o pālā.  Kot maḏẖe ko▫ī sanṯ ḏikẖā▫i▫ā.   Nānak ṯin kai sang ṯarā▫i▫ā. ||8||

 

Those to (jis) whom (gubind = master of the world) the Almighty (bhaey) is (daiaala) kind; (tin-i) they (baadhio = ties, paala = to the scarf) secure (bachan = word) instructions (ka) of the guru in mind – acts on them.

(Koee) some rare (sant-u) saint/devotee of God (dikhaaiaa = shown) is found (madhey) amongst (kott-i) crores of people. Fifth Nanak – the devotee – (taraaiaa) is ferried across the world-ocean in (tin kai) in their company. 8.

 

ਜੇ ਹੋਵੈ ਭਾਗੁ ਤਾ ਦਰਸਨੁ ਪਾਈਐ ॥ ਆਪਿ ਤਰੈ ਸਭੁ ਕੁਟੰਬੁ ਤਰਾਈਐ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੨॥

Je hovai bẖāg ṯā ḏarsan pā▫ī▫ai.   Āp ṯarai sabẖ kutamb ṯarā▫ī▫ai. ||1|| rahā▫o ḏūjā. ||2||

 

(Jey) if one (hovai) has (bhaag-u) the fortune (ta) then (darsan-u = sight) meeting with them (paaeeai) is obtained, i.e. one joins holy company, the Sadhsangat or holy congregation. One who does that (tarai = swims) gets across the world ocean (aap-i) him/her-self and (taraaeeai) ferries (sabh-u) the whole (kuttumb-u) family/associates with him/her. 1.

(Dooja) second (rahaau) pause. 2.

 

Note: Some Shabads in Gurbani have a second pause as in this Shabad. It is given either to answer a question asked in, or elaborate on, what is stated before the first pause. In this case it is the latter. It was stated in the first pause that God is not found by rituals and garbs. This second pause says God is found in company of, i.e. by following, the devotees.

 

—————————————————

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ॥ ਸਿਮਰਤ ਨਾਮੁ ਕਿਲਬਿਖ ਸਭਿ ਕਾਟੇ ॥ ਧਰਮ ਰਾਇ ਕੇ ਕਾਗਰ ਫਾਟੇ ॥ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 5.   Simraṯ nām kilbikẖ sabẖ kāte.   Ḏẖaram rā▫e ke kāgar fāte. Sāḏẖsangaṯ mil har ras pā▫i▫ā.   Pārbarahm riḏ māhi samā▫i▫ā. ||1||

 

Composition of the fifth Guru in raga Prabhaati. One who has (naam-u) Naam/Divine commands (simrat = remember) in mind, s/he (kaattey = cuts) gives up (sabh-i) all (kilbikh = faults) vices; (kaagar) papers (key) of (dharam raaey) the metaphoric Divine judge (phaarey) are torn, i.e. nothing adverse is found against him/her in Divine court.

This (ras-u) taste/liking – of living by Naam – is (paaiaa) obtained (mil-i) by joining (saadhsangat-i) the holy congregation and (paarbrahm-u) the Supreme Being (samaaiaa = contained) remains (maah-i) in (rid) mind – and other ideas driven out. 1.

 

ਰਾਮ ਰਮਤ ਹਰਿ ਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥ ਤੇਰੇ ਦਾਸ ਚਰਨ ਸਰਨਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Rām ramaṯ har har sukẖ pā▫i▫ā.   Ŧere ḏās cẖaran sarnā▫i▫ā. ||1|| rahā▫o.

 

(Sukh-u) comfort/peace is (paaiaa) experienced (har-i har-i = God – twice) by body and mind by (ramat) remembers (raam) the Almighty. This happens by placing the self (sarnaaiaa = in sanctuary) under care and (charan = feet) guidance of (teyrey) Your (daas) servants, o Almighty, i.e. by following those who live in obedience to the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਚੂਕਾ ਗਉਣੁ ਮਿਟਿਆ ਅੰਧਿਆਰੁ ॥ ਗੁਰਿ ਦਿਖਲਾਇਆ ਮੁਕਤਿ ਦੁਆਰੁ ॥ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਮਨੁ ਤਨੁ ਸਦ ਰਾਤਾ ॥ ਪ੍ਰਭੂ ਜਨਾਇਆ ਤਬ ਹੀ ਜਾਤਾ ॥੨॥

Cẖūkā ga▫oṇ miti▫ā anḏẖi▫ār.   Gur ḏikẖlā▫i▫ā mukaṯ ḏu▫ār.  Har parem bẖagaṯ man ṯan saḏ rāṯā.   Parabẖū janā▫i▫ā ṯab hī jāṯā. ||2||

 

When (andhiaar-u = darkness) ignorance of Naam (mittiaa) is removed by the guru, – one does not transgress, qualifies for union with the Almighty and – (gaun-u) wandering in cycles of birth and deaths (chooka) ends. (Gur-i) the guru (dikhlaaiaa) shows (duaar-u) the door to (mukat-i) freedom from vices, and thus enables access to the Almighty.

His/her (man-u) mind and (tan-u) body is (sad) ever (raata) imbued with (preym) love and (bhagat-i) devotion of (har-i) the Almighty; this is (jaata) known (tab hi) only then when (janaaiaa) made known (prabhoo) by the Master, i.e. awareness and practice of Naam comes by Divine grace.

 

ਘਟਿ ਘਟਿ ਅੰਤਰਿ ਰਵਿਆ ਸੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਬੀਜੋ ਨਾਹੀ ਕੋਇ ॥ ਬੈਰ ਬਿਰੋਧ ਛੇਦੇ ਭੈ ਭਰਮਾਂ ॥ ਪ੍ਰਭਿ ਪੁੰਨਿ ਆਤਮੈ ਕੀਨੇ ਧਰਮਾ ॥੩॥

Gẖat gẖat anṯar ravi▫ā so▫e.   Ŧis bin bījo nāhī ko▫e.  Bair biroḏẖ cẖẖeḏe bẖai bẖarmāʼn.   Parabẖ punn āṯmai kīne ḏẖarmā. ||3||

 

(Soey = that one) the One Almighty (raviaa) is present (antar-i) in (ghatt-i ghatt-i) in every being; there is (naahi koey = not any) none (beejo) other (bin-u) except (tis-u) that, i.e. the same One Almighty is present in all.

One who (chheydey = pierces) ends (bair) enmity, (birodh) antagonism and (bhai) fear due to (bharmaa-n) straying/transgressions; (pabh-i) the Almighty (keeney) makes that (punn-i) virtuous (aatamai = soul) mind (dharma) righteous. 3.

 

ਮਹਾ ਤਰੰਗ ਤੇ ਕਾਂਢੈ ਲਾਗਾ ॥ ਜਨਮ ਜਨਮ ਕਾ ਟੂਟਾ ਗਾਂਢਾ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅਪੁਨੈ ਠਾਕੁਰਿ ਨਦਰਿ ਨਿਹਾਲਿਆ ॥੪॥

Mahā ṯarang ṯe kāʼndẖai lāgā.   Janam janam kā tūtā gāʼndẖā.  Jap ṯap sanjam nām samĥāli▫ā.   Apunai ṯẖākur naḏar nihāli▫ā. ||4||

 

Such a person comes out (tey) from (mahaa = great, tarang = waves) the hard-to-cross world-ocean of vices and (laagaa) touches (kaanddhai) shore – gets to God. S/he (ttootta = broken) separated from the Almighty (janam janam) in numerous births is (gaanddhaa) united again.

One who keeps Naam (samhaalia) in mind, s/he has no need for any (jap-u) recitation of mantras, (tap-u) austerity or (sanjam-u) control of organs; (tthaakur-i) the Master (apunai = own) of all (nihaaliaa) looks (nadar-i) with sight of grace, i.e. is kind to accept for union. 4.

 

ਮੰਗਲ ਸੂਖ ਕਲਿਆਣ ਤਿਥਾਈਂ ॥ ਜਹ ਸੇਵਕ ਗੋਪਾਲ ਗੁਸਾਈ ॥

Mangal sūkẖ kali▫āṇ ṯithā▫īʼn.   Jah sevak gopāl gusā▫ī.

 

There is (mangal) joy, (sookh) comfort/peace and (kaliaan) happiness (tithaaee-n) at that place; (jah) where (seyvak) servants of (gopaal = sustainer) the kind (gusaaee) Master of the world are, i.e. in holy congregation.

 

Page 1349

 

ਪ੍ਰਭ ਸੁਪ੍ਰਸੰਨ ਭਏ ਗੋਪਾਲ ॥ ਜਨਮ ਜਨਮ ਕੇ ਮਿਟੇ ਬਿਤਾਲ ॥੫॥

Parabẖ suparsan bẖa▫e gopāl.   Janam janam ke mite biṯāl. ||5||

 

When (gopaal) the Sustainor Almighty (bhaey) is (suprasann) well pleased, i.e. when one obeys Naam, influences of (bitaal = steps out of tune) transgressions collected (janam janam = birth after birth) in past lives (mittey) are erased from the mind. 5.

 

ਹੋਮ ਜਗ ਉਰਧ ਤਪ ਪੂਜਾ ॥ ਕੋਟਿ ਤੀਰਥ ਇਸਨਾਨੁ ਕਰੀਜਾ ॥ ਚਰਨ ਕਮਲ ਨਿਮਖ ਰਿਦੈ ਧਾਰੇ ॥ ਗੋਬਿੰਦ ਜਪਤ ਸਭਿ ਕਾਰਜ ਸਾਰੇ ॥੬॥

Hom jag uraḏẖ ṯap pūjā.   Kot ṯirath isnān karījā. Cẖaran kamal nimakẖ riḏai ḏẖāre.   Gobinḏ japaṯ sabẖ kāraj sāre. ||6||

 

(Hom jag) fire sacrifice, (tap) austerities like (urdh) being upside-down, and worship with flowers/lights/incense; (kareeja = doing) taking (kott-i) crores/countless (isnaan-u) baths at (teerath) holy places – cannot unite with the Almighty.

One should (dhaarey) keep (kamal = lotus, charan = feet) Naam/commands of the Almighty (ridai) in mind every (nimakh) moment; (japat) remembrance/obedience of (gobind) the Almighty Master of the world (saarey) accomplishes (sabh-i) all (kaaraj) purposes – including union with the Almighty. 6

 

ਊਚੇ ਤੇ ਊਚਾ ਪ੍ਰਭ ਥਾਨੁ ॥ ਹਰਿ ਜਨ ਲਾਵਹਿ ਸਹਜਿ ਧਿਆਨੁ ॥ ਦਾਸ ਦਾਸਨ ਕੀ ਬਾਂਛਉ ਧੂਰਿ ॥ ਸਰਬ ਕਲਾ ਪ੍ਰੀਤਮ ਭਰਪੂਰਿ ॥੭॥

Ūcẖe ṯe ūcẖā parabẖ thān.   Har jan lāvėh sahj ḏẖi▫ān. Ḏās ḏāsan kī bāʼncẖẖa▫o ḏẖūr.   Sarab kalā parīṯam bẖarpūr. ||7||

 

(Thaan-u = place) abode of (prabh) the Almighty is (oocha) higher (tey) than (oocha) the highest, i.e. beyond reach/comprehension; (jan = servants) devotees of (har-i) the Almighty – do not try to evaluate God but – (laavah-i) fix (sahaj-i) steadfast (dhiaan-u) attention on IT’s commands.

I (baanchhau) seek (dhoor-i) dust of the feet, i.e. beg for guidance of (daas) servants (ki) of (daasan) servants of (preetam) the Beloved Almighty, who (bharpoor-i = full of) has (sarab) all (kalaa) skills/powers. 7.

 

ਮਾਤ ਪਿਤਾ ਹਰਿ ਪ੍ਰੀਤਮੁ ਨੇਰਾ ॥ ਮੀਤ ਸਾਜਨ ਭਰਵਾਸਾ ਤੇਰਾ ॥ ਕਰੁ ਗਹਿ ਲੀਨੇ ਅਪੁਨੇ ਦਾਸ ॥ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਗੁਣਤਾਸ ॥੮॥੩॥੨॥੭॥੧੨॥

Māṯ piṯā har parīṯam nerā.   Mīṯ sājan bẖarvāsā ṯerā. Kar gėh līne apune ḏās.   Jap jīvai Nānak guṇṯās. ||8||3||2||7||12||

 

O (har-i) Almighty, You are my (maat) mother, (pitaa) father and (preetam-u) beloved and ever (neyra = near) with me; You are my (meet saajan) friend and I have (bhrvaasa) trust/faith (teyra = your) in You.

You (gah-i leeney) held (kar-u) hand of (apuney = own) your (daas) servant, i.e. motivated me to live by Your commands; I, Fifth Nanak (jeevai) live (jap-i) with remembrance/obedience to You, the Almighty (guntaas) treasure of virtues. 8. 3. 2. 7. 12.