SGGS pp 1342-1344, Prabhaati M: 1, Asttpadees 1-4.

 

ਪ੍ਰਭਾਤੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਬਿਭਾਸ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Parbẖāṯī asatpaḏī▫ā mėhlā 1 bibẖās   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru (asttpadeeaa) stanzas of eight lines each, 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. 

 

ਦੁਬਿਧਾ ਬਉਰੀ ਮਨੁ ਬਉਰਾਇਆ ॥ ਝੂਠੈ ਲਾਲਚਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਲਪਟਿ ਰਹੀ ਫੁਨਿ ਬੰਧੁ ਨ ਪਾਇਆ ॥ ਸਤਿਗੁਰਿ ਰਾਖੇ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥੧॥

Ḏubiḏẖā ba▫urī man ba▫urā▫i▫ā.   Jẖūṯẖai lālacẖ janam gavā▫i▫ā. Lapat rahī fun banḏẖ na pā▫i▫ā.   Saṯgur rākẖe nām driṛ▫ā▫i▫ā. ||1||

 

(Dubidha) duality is (bauri) maddening; it makes (man-u) the mind (bauraaiaa) mad/insane – one cannot focus on obedience to God; and (gavaaiaa = loses) wastes (janam-u) human birth by (laalach-i = greed) succumbing to temptations for (jhootthai = false) transitory benefits.

Once temptations (laptt-i rahi) cling, it is not (paaiaa) possible to (bandh-u) stop more of them. Those to whom (satigur-i) the true guru (driraaiaa) creates firm commitment to Naam/Divine commands remain (raakhey) protected from temptations. 1.

 

ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥੧॥ ਰਹਾਉ ॥

Nā man marai na mā▫i▫ā marai.   Jin kicẖẖ kī▫ā so▫ī jāṇai sabaḏ vīcẖār bẖa▫o sāgar ṯarai. ||1|| rahā▫o.

 

(Man-u) the mind does not (marai) die, i.e. keeps yearning for God, and (maaiaa) temptations in the world-play do not die, i.e. keep trying to entice the mind. One (jin-i) who does (kichh-u) something about it (soee) that person (jaanai) knows what wrong s/he has done and (veechaar-i) contemplating/obeying (sabad-u = word) Divine commands (tarai) gets across (bhau/bhav) the world (saagar-u) ocean, i.e. overcomes temptations and gets to God. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਸੰਚਿ ਰਾਜੇ ਅਹੰਕਾਰੀ ॥ ਮਾਇਆ ਸਾਥਿ ਨ ਚਲੈ ਪਿਆਰੀ ॥ ਮਾਇਆ ਮਮਤਾ ਹੈ ਬਹੁ ਰੰਗੀ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਸਾਥਿ ਨ ਸੰਗੀ ॥੨॥

Mā▫i▫ā sancẖ rāje ahaʼnkārī.   Mā▫i▫ā sāth na cẖalai pi▫ārī. Mā▫i▫ā mamṯā hai baho rangī.   Bin nāvai ko sāth na sangī. ||2||

 

People (raajey = satiated) are happy (sanch-i) to amass (maaiaa) wealth but become (ahankaari) proud; but (maaiaa) the wealth which is (piaari) dear to them does not (chalai) go (saath-i) with the soul on death.

(Mamata) attachment to (maaiaa) the world-play is of (bahu) many (rangi) hues, i.e. there are numerous objects of attachment like relatives, friends, wealth, status and son on for which one strives hard. (Na ko = not any) no one/nothing (sangi) keeps company forever or go (saath-i) with the soul to the hereafter – to help when subjected to consequences of deeds. 2.

 

ਜਿਉ ਮਨੁ ਦੇਖਹਿ ਪਰ ਮਨੁ ਤੈਸਾ ॥ ਜੈਸੀ ਮਨਸਾ ਤੈਸੀ ਦਸਾ ॥ ਜੈਸਾ ਕਰਮੁ ਤੈਸੀ ਲਿਵ ਲਾਵੈ ॥ ਸਤਿਗੁਰੁ ਪੂਛਿ ਸਹਜ ਘਰੁ ਪਾਵੈ ॥੩॥

Ji▫o man ḏekẖėh par man ṯaisā.   Jaisī mansā ṯaisī ḏasā.  Jaisā karam ṯaisī liv lāvai.   Saṯgur pūcẖẖ sahj gẖar pāvai. ||3||

 

(Jio) the way one (deykhah-i) sees own (man-u) mind s/he thinks (par) another person’s (man-u) mind is (taisa) likewise; (jaisi) as are one’s (mansa) thoughts (taisi) so is his/her (dasaa = state) conduct.

(Jaisa) as is one’s (karam-u) deed, s/he (laavai) fixes (liv) attention (taisi) likewise. One (poochh-i = asking) guided by (satigur-u) the true guru (paavai) attains (ghar-u = house) the state of (sahaj) poise. 3.

 

ਰਾਗਿ ਨਾਦਿ ਮਨੁ ਦੂਜੈ ਭਾਇ ॥ ਅੰਤਰਿ ਕਪਟੁ ਮਹਾ ਦੁਖੁ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਸੋਝੀ ਪਾਇ ॥ ਸਚੈ ਨਾਮਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੪॥

Rāg nāḏ man ḏūjai bẖā▫e.   Anṯar kapat mahā ḏukẖ pā▫e.  Saṯgur bẖetai sojẖī pā▫e.   Sacẖai nām rahai liv lā▫e. ||4||

 

Focus (raag-i) music and (naad-i) sound take (man-u) the mind to (doojai = second) other (bhaaey) ideas than obedience to the Almighty. S/he practices (kapatt-u) deceit, i.e. makes false display of devotion by singing but does not have a clean conduct; such a person (paaey) suffers (mahaa) great/terrible (dukh-u) suffering.

When s/he (bheyttai) finds, and learns from, (satigur-u) the true guru, s/he (paaey) obtains (sojhi) awareness and (rahai) lives/conducts the self (laaey) by focuing (liv) attention (naam-i) on Naam/commands (sachai) of the Eternal. 4.

 

ਸਚੈ ਸਬਦਿ ਸਚੁ ਕਮਾਵੈ ॥ ਸਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਨਿਜ ਘਰਿ ਵਾਸੁ ਅਮਰ ਪਦੁ ਪਾਵੈ ॥ ਤਾ ਦਰਿ ਸਾਚੈ ਸੋਭਾ ਪਾਵੈ ॥੫॥

Sacẖai sabaḏ sacẖ kamāvai.   Sacẖī baṇī har guṇ gāvai. Nij gẖar vās amar paḏ pāvai.   Ŧā ḏar sācẖai sobẖā pāvai. ||5||

 

S/he follows (sabad-i = word of) commands (sachai) of the Eternal (kamaavai) conducts the self by (sach-u = truth) Naam/Divine commands. S/he (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty with (sachi = true) the ever applicable (baani = words) teachings of the guru.

S/he (paavai) gets to (vaas-u) stay in (nij) own (ghar-i) house/mind, i.e. is not distracted by other ideas, and (paavai) attains (pad-u) the state of (amar-u) immortality, i.e. does not succumb to vices.

(Taa-n) thus s/he (paavai) gets (sobha) glory in (saachai) Divine (dar-i) court, i.e. is honorably united with the Creator, and is not reborn. 5.

 

ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥ ਅਨੇਕ ਜਤਨ ਕਰੈ ਜੇ ਕੋਈ ॥ ਹਉਮੈ ਮੇਰਾ ਸਬਦੇ ਖੋਈ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਮਨਿ ਸੋਈ ॥੬॥

Gur sevā bin bẖagaṯ na ho▫ī.   Anek jaṯan karai je ko▫ī.  Ha▫umai merā sabḏe kẖo▫ī.   Nirmal nām vasai man so▫ī. ||6||

 

(Bhagat-i) devotion to God does not (hoee) happen (bin-u) except (seyva = service) by obeying (gur) guru – who gives awarenss of Divine virtues and commands -, even (jey) if (koee) someone (karey) makes (aneyk) numerous (jatan) efforts by the self.

One who (khoee = loses) gives up (haumai) ego and (meyra = my) attachments to relations/possessions, (sabdey = by the word) by following the guru’s teachings; Naam/commands of (sooee = that one) the One Almighty (vasai) abide in his/her (nirmal) pure mind. 6.

 

ਇਸੁ ਜਗ ਮਹਿ ਸਬਦੁ ਕਰਣੀ ਹੈ ਸਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਹੋਰੁ ਮੋਹੁ ਗੁਬਾਰੁ ॥ ਸਬਦੇ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥ ਸਬਦੇ ਗਤਿ ਮਤਿ ਮੋਖ ਦੁਆਰੁ ॥੭॥

Is jag mėh sabaḏ karṇī hai sār.   Bin sabḏai hor moh gubār.  Sabḏe nām rakẖai ur ḏẖār.   Sabḏe gaṯ maṯ mokẖ ḏu▫ār. ||7||

 

Living by (sabad-u = word) Divine commands in (is-u = this, jag = world) human birth is (saar-u) sublime (karni) practice. But one is (gubaar-u = darkness) blinded by (moh-u) worldly attachments (bin-u) without awareness (sabdai = of the word) of Divine commands.

It is (sabdey = word) with the guru’s guidance that one (rakhai) keeps Naam/Divine commands (dhaar-i) enshrined (ur-i) in mind; it is (sabdey = word) with the guru’s guidance that one (mat-i) learns how to attain (gat-i) freedom from worldly attachments and get to (duaar-u) gate of (mokh-u) emancipation, i.e. attains union with God. 7.

 

ਅਵਰੁ ਨਾਹੀ ਕਰਿ ਦੇਖਣਹਾਰੋ ॥ ਸਾਚਾ ਆਪਿ ਅਨੂਪੁ ਅਪਾਰੋ ॥ ਰਾਮ ਨਾਮ ਊਤਮ ਗਤਿ ਹੋਈ ॥ ਨਾਨਕ ਖੋਜਿ ਲਹੈ ਜਨੁ ਕੋਈ ॥੮॥੧॥

Avar nāhī kar ḏekẖaṇhāro.   Sācẖā āp anūp apāro.  Rām nām ūṯam gaṯ ho▫ī.   Nānak kẖoj lahai jan ko▫ī. ||8||1||

 

There is (naahi) none (avar-u) else who (kar-i) creates and (deykhanhaaro = watches) looks after; only (saacha) the Eternal (anoop-u = incomparable) One (apaaro) Infinite (aap-i = self) Almighty does.

(Ootam) the sublime (gat-i) state – of freedom from temptations – (hoee) comes with obedience to Naam/commands of (raam) the Almighty; (koee) some rare (jan = servant) devotee (khoj-i) searches within and (lahai) finds the Almighty, says fifth Nanak. 8. 1.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਮਾਇਆ ਮੋਹਿ ਸਗਲ ਜਗੁ ਛਾਇਆ ॥ ਕਾਮਣਿ ਦੇਖਿ ਕਾਮਿ ਲੋਭਾਇਆ ॥ ਸੁਤ ਕੰਚਨ ਸਿਉ ਹੇਤੁ ਵਧਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਅਪਨਾ ਇਕੁ ਰਾਮੁ ਪਰਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 1.   Mā▫i▫ā mohi sagal jag cẖẖā▫i▫ā.   Kāmaṇ ḏekẖ kām lobẖā▫i▫ā.  Suṯ kancẖan si▫o heṯ vaḏẖā▫i▫ā.   Sabẖ kicẖẖ apnā ik rām parā▫i▫ā. ||1||

 

Composition of the first Guru in raga Prabhaati. (Moh-i) charm of (maaiaa) temptations (chhaaiaa = covers) is present in (sagal) the whole (jag-u) world; here are examples: (Kaam-i) a lustful man (lobhaaiaa) is tempted (deykh-i) on seeing (kaaman-i) a woman.

One has (vadhaaiaa) increasing (heyt-u) attachment (sio) for (sut = sons) family and (kanchan = gold) wealth. The human being considers (sabh-u kichh-u) everything his/her (apana) own, (ik-u = one) only (raam) the Almighty is (praaiaa) others’, i.e. one blinded by worldly attachments ignores the Creator’s commands. 1.

 

ਐਸਾ ਜਾਪੁ ਜਪਉ ਜਪਮਾਲੀ ॥ ਦੁਖ ਸੁਖ ਪਰਹਰਿ ਭਗਤਿ ਨਿਰਾਲੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jāp japa▫o japmālī.   Ḏukẖ sukẖ parhar bẖagaṯ nirālī. ||1|| rahā▫o.

 

I (japmaali) turn the rosary to (japau) remember and practice (aisa = such) that (jaap-u) which needs to be remembered/complied, i.e. Naam. This is (niraali) unique (bhagat-i) devotion to God by which one (parhar-i = gives up) remains unaffected by (dukh) discomfort or (sukh) comfort, i.e. one is happy to accept Divine will.

(Rahaau) dwell on this and reflect.

 

ਗੁਣ ਨਿਧਾਨ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਸਾਚ ਸਬਦਿ ਤੁਝ ਮਾਹਿ ਸਮਾਇਆ ॥ ਆਵਾ ਗਉਣੁ ਤੁਧੁ ਆਪਿ ਰਚਾਇਆ ॥ ਸੇਈ ਭਗਤ ਜਿਨ ਸਚਿ ਚਿਤੁ ਲਾਇਆ ॥੨॥

Guṇ niḏẖān ṯerā anṯ na pā▫i▫ā.   Sācẖ sabaḏ ṯujẖ māhi samā▫i▫ā.  Āvā ga▫oṇ ṯuḏẖ āp racẖā▫i▫ā.   Se▫ī bẖagaṯ jin sacẖ cẖiṯ lā▫i▫ā. ||2||

 

O Almighty, (nidhaan) the treasure of (gun) virtues, (teyra) Your (ant-u = limit) measure cannot be (paaiaa) known. One who obeys Your (saach = true) ever applicable (sabad-i = word of) commands, (samaaiaa) merges (maah-i) in (tujh) You.

(Tudh-u) You (aap-i) Yourself (rachaaiaa) created the phenomenon of (aava = coming) births and (gaun-u = going) deaths – for those who do not obey Divine commands. Those who (laaiaa) engage (chit-u) the mind (sach-i = on truth) on complying with Divine commands, (seyee = they) such (bhagat) devotees are saved from cycles of births and deaths. 2.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਨਰਹਰਿ ਨਿਰਬਾਣੀ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੋਇ ਨ ਜਾਣੀ ॥ ਸਗਲ ਸਰੋਵਰ ਜੋਤਿ ਸਮਾਣੀ ॥ ਆਨਦ ਰੂਪ ਵਿਟਹੁ ਕੁਰਬਾਣੀ ॥੩॥

Gi▫ān ḏẖi▫ān narhar nirbāṇī.   Bin saṯgur bẖete ko▫e na jāṇī. Sagal sarovar joṯ samāṇī.   Ānaḏ rūp vitahu kurbāṇī. ||3||

 

(Giaan-u) awareness of and (dhiaan-u) attention/obedience to (narhar-i = man-lion – metaphor for) the Almighty who is (nirbaani) free from attachments to the world-play; is not (jaani) known/attained (bin-u) without (bheyttey = meeting) guidance of (satigur) the true guru.

 (Sagal) all (sarovar = pools) creatues ahave (jot-i = life) Divine Spirit/Naam (samaani) present in them and the guru makes aware of it; I (kurbaani = am sacrifice, vittahu = for) adore presence within me, of the Almighty (roop) embodiment (aanad) bliss. 3.

 

ਭਾਉ ਭਗਤਿ ਗੁਰਮਤੀ ਪਾਏ ॥ ਹਉਮੈ ਵਿਚਹੁ ਸਬਦਿ ਜਲਾਏ ॥

Bẖā▫o bẖagaṯ gurmaṯī pā▫e.   Ha▫umai vicẖahu sabaḏ jalā▫e.

 

One (paaey) obtains the attribute of (bhaau) loving (bhagat-i = devotion) obedience to the Almighty (gurmati) with the guru’s counsel; as by following (sabad-i = word of) teachings of the guru, one (jalaaey = burns) dissolves (haumai) ego/other ideas (vichahu = from within) within.

 

Page 1343

 

ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਸਚਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥੪॥

Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e.   Sacẖā nām man vasā▫e. ||4||

 

The guru (tthaak-i rahaaey) restrains and (raakhai) steadies (dhaavat-u = running) the unsteady mind; and (vasaaey = causes to abide) causes to remember (sachaa) eternal Naam/Divine commands (man-i) in the mind. 4.

 

ਬਿਸਮ ਬਿਨੋਦ ਰਹੇ ਪਰਮਾਦੀ ॥ ਗੁਰਮਤਿ ਮਾਨਿਆ ਏਕ ਲਿਵ ਲਾਗੀ ॥ ਦੇਖਿ ਨਿਵਾਰਿਆ ਜਲ ਮਹਿ ਆਗੀ ॥ ਸੋ ਬੂਝੈ ਹੋਵੈ ਵਡਭਾਗੀ ॥੫॥

Bisam binoḏ rahe parmāḏī.   Gurmaṯ māni▫ā ek liv lāgī.  Ḏekẖ nivāri▫ā jal mėh āgī.   So būjẖai hovai vadbẖāgī. ||5||

 

One (rahey) remains (parmaadi = intoxicated) lost in (bisam) wonder and (binod) joy with awareness and (maaniaa) obedience to Naam; (gurmati) guided by the guru one (laagi) engages (liv = attention) the mind on commands (eyk) the One Almighty.

Ego (nivaariaa) is given up on (deykh-i) seeing the Almighty, like putting (jal) water (mah-i) in (aagi) fire – to extinguish it. (So) that person who (hovai) is (vaddbhaagi) fortunate – to receive the guru’s guidance (boojhai) understands this. 5.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਭਰਮੁ ਚੁਕਾਏ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਏ ॥ ਏਕੋ ਜਾਣੈ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸੁਖਦਾਤਾ ਸੇਵੇ ਨਿਰਮਲੁ ਹੋਇ ॥੬॥

Saṯgur seve bẖaram cẖukā▫e.   An▫ḏin jāgai sacẖ liv lā▫e.  Ėko jāṇai avar na ko▫e.   Sukẖ▫ḏāṯa seve nirmal ho▫e. ||6||

 

One who (seyvey = serves) obeys (satigur-u) the true guru (chukaaey) ends (bharam-u) straying, i.e. does not fall prey to vices. S/he is (andin-u = everyday) ever (jaagai = awake) alert with (liv) attention (laaey) fixed (saach-i = on truth) on obedience to Naam/Divine commands.

S/e (jaanai = knows) recognizes (eyko) the One Almighty Master and (na koey = not any) none (avar-u) else.

And (hoey) being (nirmal-u = clean) free of other ideas s/he (seyvey = serves) lives in obedience to the Almighty, (sukhdaata) the giver of comfort,. 6.

 

ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹਉਮੈ ਮਾਰਿ ॥ ਜੀਵਨ ਮੁਕਤੁ ਜਾ ਸਬਦੁ ਸੁਣਾਏ ॥ ਸਚੀ ਰਹਤ ਸਚਾ ਸੁਖੁ ਪਾਏ ॥੭॥

Sevā suraṯ sabaḏ vīcẖār.   Jap ṯap sanjam ha▫umai mār.  Jīvan mukaṯ jā sabaḏ suṇā▫e.   Sacẖī rahaṯ sacẖā sukẖ pā▫e. ||7||

 

(Surat-i = consciousness) motivation for (seyva = service) obedience of the Almighty comes (veechaar-i) by understanding (sabad-i = of the word) Divine commands. Performance of (jap-u) recitation of mantras, (tap-u) austerities and control of senses is deemed done by their (maar-i = killing) dissolving (haumai) ego.

One is (mukat-u) freed of vices in (jeevan) life (jaa) when the guru (sunaaey = causes to hear) imparts awareness of (sabad-u = word) Divine commands and one obeys them. With (true) sincere (rahat = living) practice s/he (paaey) attains (sachaa = true) lasting (sukh-u) peace. 7.

 

ਸੁਖਦਾਤਾ ਦੁਖੁ ਮੇਟਣਹਾਰਾ ॥ ਅਵਰੁ ਨ ਸੂਝਸਿ ਬੀਜੀ ਕਾਰਾ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਹਰਿ ਆਗੈ ਰਾਖਿਆ ॥ ਨਾਨਕੁ ਕਹੈ ਮਹਾ ਰਸੁ ਚਾਖਿਆ ॥੮॥੨॥

Sukẖ▫ḏāṯa ḏukẖ metaṇhārā.   Avar na sūjẖas bījī kārā.  Ŧan man ḏẖan har āgai rākẖi▫ā.   Nānak kahai mahā ras cẖākẖi▫ā. ||8||2||

 

Obedience to the Almighty (meyttanhaara = effaces) removes (dukh-u) pain of separation from the Almighty and (sukhdaata = give of comfort) brings peace by experiencing God within. No (dooji = second) other (kaara) method (soojhas-i) comes to mind – is helpful.

When (tan-u) body, (man-u) mind and (dhan-u) wealth (raakhiaa) is placed (aagai) before, i.e. one who breaks worldly attachments and submits to God in thought, word and deed; s/he (chaakhiaa) tastes (mahaa) the great (ras-u) elixir, i.e. experiences the Almighty within, (kahai) says fifth Nanak. 8. 2.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਨਿਵਲੀ ਕਰਮ ਭੁਅੰਗਮ ਭਾਠੀ ਰੇਚਕ ਪੂਰਕ ਕੁੰਭ ਕਰੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਛੁ ਸੋਝੀ ਨਾਹੀ ਭਰਮੇ ਭੂਲਾ ਬੂਡਿ ਮਰੈ ॥

Parbẖāṯī mėhlā 1.   Nivlī karam bẖu▫angam bẖāṯẖī recẖak pūrak kumbẖ karai.  Bin saṯgur kicẖẖ sojẖī nāhī bẖarme bẖūlā būd marai.

 

Composition of the first Guru in raga Prabhaati. One (karai) performs the Yogic (karam) procedures of (niauli) cleaning the stomach and pulling breath from (buaingam = serpent) Kundalini coiled in the lower stomach upwards to (bhaatthi = distilling vessel) the tenth gate/Dasam Duaar – in the Jogi’s language; or practices Pranayama, i.e. breathing procedures comprising (reychak) breathing out, (poorak) breathing in and (kumbh) holding breath – and thinks God is reached this way.

But one gets (kichh-u naahi = not any) no (sojhi) awareness of how to reach God (bin-u) without following (satigur) the true guru’s guidance; (bharmey) due to delusion s/he (marai) dies (boodd-i) by drowning in the world-ocean; s/he (bhoola) goes astray and falls prey to vices and cannot find the Almighty.

 

ਅੰਧਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵੈ ਅੰਤਰ ਕੀ ਮਲੁ ਕਦੇ ਨ ਲਹੈ ॥ ਨਾਮ ਬਿਨਾ ਫੋਕਟ ਸਭਿ ਕਰਮਾ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮਿ ਭੁਲੈ ॥੧॥

Anḏẖā bẖari▫ā bẖar bẖar ḏẖovai anṯar kī mal kaḏe na lahai.  Nām binā fokat sabẖ karmā ji▫o bājīgar bẖaram bẖulai. ||1||

 

(Andhaa = blind) the ignorant person gets (bhariaa) smeared and (bhar-i bhar-i) keeps getting smeared, i.e. keeps committing vices and then (dhovai = washes) takes ritual baths for purification; but (mail = dirt) defilement of (anatr = within) the mind is (kadey na) never (lahai) removed this way.

(Sabh-i) all (karma) deeds (binaa) except living by Naam/Divine commands are (phokatt = hollow) of no use; (jio) like one being (bhulai) is misled (bharam-i) is deluded to believe show of (baajeegar-u) a juggler – as reality. 1.

 

ਖਟੁ ਕਰਮ ਨਾਮੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥ ਤੂ ਗੁਣ ਸਾਗਰੁ ਅਵਗੁਣ ਮੋਹੀ ॥੧॥ ਰਹਾਉ ॥

Kẖat karam nām niranjan so▫ī.   Ŧū guṇ sāgar avguṇ mohī. ||1|| rahā▫o.

 

The Brahmin performs (khatt-u) six (karam) rites – namely, imparting/receiving learning, giving/receiving charity, performing/getting performed Yagnas; for me (soee = that) the practice is to be in obedience to (naam-u) Naam of (niranjan-u = unstained) pristine Almighty.

O Almighty, (mohi) I am (avgan) bereft of virtues and (too) You are (saagar-u = ocean) the treasure of (gun) virtues – please give me awareness of Your Naam to live by it. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਧੰਧਾ ਧਾਵਣੀ ਦੁਰਮਤਿ ਕਾਰ ਬਿਕਾਰ ॥ ਮੂਰਖੁ ਆਪੁ ਗਣਾਇਦਾ ਬੂਝਿ ਨ ਸਕੈ ਕਾਰ ॥ ਮਨਸਾ ਮਾਇਆ ਮੋਹਣੀ ਮਨਮੁਖ ਬੋਲ ਖੁਆਰ ॥ ਮਜਨੁ ਝੂਠਾ ਚੰਡਾਲ ਕਾ ਫੋਕਟ ਚਾਰ ਸੀਂਗਾਰ ॥੨॥

Mā▫i▫ā ḏẖanḏẖā ḏẖāvṇī ḏurmaṯ kār bikār.  Mūrakẖ āp gaṇā▫iḏā būjẖ na sakai kār.  Mansā mā▫i▫ā mohṇī manmukẖ bol kẖu▫ār.  Majan jẖūṯẖā cẖandāl kā fokat cẖār sīʼngār. ||2||

 

(Dhaavni) running around in (dhandhaa) pursuit of (maaiaa) money (durmat-i) the evil mind (kaar) commits (bikaar) vices; (moorakh-u = foolish) the ignorant person (ganaaidaa = causes to be counted, aap-i = self) is proud of what s/he does and hence (na sakai) cannot (boojh-i) understand God’s (kaar) task, i.e. ignores Divine commands.

His/her (mansa) aspirations to have (mohni) the fascinating (maaiaa) material wealth; (bol) words of goodness of (manmukh) the self-willed person (khuaar = frustration) have no meaning.

(Majan-u) bath/display of purity of (chanddaal) an evil person is (jhoottha) false; his/her (chaar = good) good-looking (see’ngaar = adornments) rituals are (phokkatt = hollow) only for display. 2.

 

ਝੂਠੀ ਮਨ ਕੀ ਮਤਿ ਹੈ ਕਰਣੀ ਬਾਦਿ ਬਿਬਾਦੁ ॥ ਝੂਠੇ ਵਿਚਿ ਅਹੰਕਰਣੁ ਹੈ ਖਸਮ ਨ ਪਾਵੈ ਸਾਦੁ ॥

Jẖūṯẖī man kī maṯ hai karṇī bāḏ bibāḏ. Jẖūṯẖe vicẖ ahankaraṇ hai kẖasam na pāvai sāḏ.

 

One whose (mat-i) thinking (ki) of (man) the mind is (jhootthi = false) evil and (karni) practice/life is spent (baad-i bibaad-u) in conflict/argument; there is (ahankaran-u) arrogance (vich-i) in (jhootthey = false) one who ignores Divine commands; s/he does not (paavai) get (saad-u = taste) experience of (khasam) the Master within.

 

ਬਿਨੁ ਨਾਵੈ ਹੋਰੁ ਕਮਾਵਣਾ ਫਿਕਾ ਆਵੈ ਸਾਦੁ ॥ ਦੁਸਟੀ ਸਭਾ ਵਿਗੁਚੀਐ ਬਿਖੁ ਵਾਤੀ ਜੀਵਣ ਬਾਦਿ ॥੩॥

Bin nāvai hor kamāvaṇā fikā āvai sāḏ.  Ḏustī sabẖā vigucẖī▫ai bikẖ vāṯī jīvaṇ bāḏ. ||3||

 

By (kamaavna) doing (hor) other things (bin-u) except obeying (naavai) Naam (aavai = comes) gives (phikaa) insipid (saad-u) taste, i.e. saitisfaction of finding God is not obtained.

One (vigucheeai) comes to grief by keeping (dustti) evil (sabhaa = gathering) company of those who (vaati = in mouth) speak (bikh-u = poison) evil; (jeevan) life (baad-i) is wasted in their company. 3.

 

ਏ ਭ੍ਰਮਿ ਭੂਲੇ ਮਰਹੁ ਨ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ ਆਵਹਿ ਜਾਂਹਿ ਮਰਹਿ ਮਰਿ ਜਾਈ ॥੪॥

Ė bẖaram bẖūle marahu na ko▫ī.  Saṯgur sev saḏā sukẖ ho▫ī.   Bin saṯgur mukaṯ kinai na pā▫ī. Āvahi jāʼnhi marėh mar jā▫ī. ||4||

 

(Eey) o people, let (na koee = not any) no one (bhooley) be misled (bhram-i) by delusion and (marahu = die) fall prey to vices. Remember, (sukh-u) peace is (sadaa) ever (hoee = happens) experienced (seyv-i = serving) by obeying (satigur) the true guru.

(Kinai na = not any) no one (paaee) attains (mukat-i) emancipation from vices in life and from rebirth on death, (bin-u) without obeying (satigur) the true guru; people (aavah-i = come) take births and (jaanh-i = go) die; they (marah-i = die) keep falling prey to vices until they (mar-i jaaee) die, i.e. do nothing to obey God. 4.

 

ਏਹੁ ਸਰੀਰੁ ਹੈ ਤ੍ਰੈ ਗੁਣ ਧਾਤੁ ॥ ਇਸ ਨੋ ਵਿਆਪੈ ਸੋਗ ਸੰਤਾਪੁ ॥ ਸੋ ਸੇਵਹੁ ਜਿਸੁ ਮਾਈ ਨ ਬਾਪੁ ॥ ਵਿਚਹੁ ਚੂਕੈ ਤਿਸਨਾ ਅਰੁ ਆਪੁ ॥੫॥

Ėhu sarīr hai ṯarai guṇ ḏẖāṯ.  Is no vi▫āpai sog sanṯāp.   So sevhu jis mā▫ī na bāp. vicẖahu cẖūkai ṯisnā ar āp. ||5||

 

(Eyhu) this – human – (sareer-u) body is (dhaat-u = form) embodiment of, (trai) the three (gun) attributes – Tamas, Rajas, Satvaa -, i.e. acts by ego, forgets Naam/Divine commands; and (viaapai) experiences (sog) sorrow and (santaap-u) suffering.

(Seyvhu) serve (so) that Master who has no (maaee = mother, baap-u = father) parents, i.e. is self-existent and not attached to any-one/thing; running after (tisna/trisna) desires in (aap-u = self) ego will (chookai) end (vaichahu) from within this way – you will be at peace. 5.

 

ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਸੋਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਹਿਰਦੈ ਸਚੁ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥ ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥

Jah jah ḏekẖā ṯah ṯah so▫ī. Bin saṯgur bẖete mukaṯ na ho▫ī.   Hirḏai sacẖ eh karṇī sār. Hor sabẖ pakẖand pūj kẖu▫ār. ||6||

 

(Jah jah) wherever I (deykha) look, I (tah tah) there everywhere I see (soee = only that) the One, i.e. the Almighty is all-pervasive – but one blinded by other ideas does not see. (Mukat-i) freedom from other ideas does not (hoee) attained (bin-u) without (bheyttey = meeting) guidance of (satigur) the true guru.

Keep in mind/obeying (sach-u) the Eternal; (eyh) this is (saar-u) sublime (kaar = deed) practice. (Sabh-u) all (hor-u) other (pooj) forms of worship is (paakhandd-u = hupocrisy) for display. 6.

 

ਦੁਬਿਧਾ ਚੂਕੈ ਤਾਂ ਸਬਦੁ ਪਛਾਣੁ ॥ ਘਰਿ ਬਾਹਰਿ ਏਕੋ ਕਰਿ ਜਾਣੁ ॥ ਏਹਾ ਮਤਿ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਵਿਚਿ ਦੁਬਿਧਾ ਮਾਥੈ ਪਵੈ ਛਾਰੁ ॥੭॥

Ḏubiḏẖā cẖūkai ṯāʼn sabaḏ pacẖẖāṇ. Gẖar bāhar eko kar jāṇ.   Ėhā maṯ sabaḏ hai sār.  vicẖ ḏubiḏẖā māthai pavai cẖẖār. ||7||

 

When (dubidha = duality) other ideas (chookai) end, (taan-n) then one (pachhaan-u) understands (sabad-u = word) Naam/Divine commands present within; and (kar-i jaan-u = considers) sees the One Almighty (ghar-i = in house) in mind and (baahar-i) outside.

(Eyha) this (mat-i) understanding of obeying the Creator’s (sabad-u = word) Naam/commands is (saar-u) sublime. (Chhaar-u) dust (pavai) falls (maathai) on the head, i.e. one faces ignominy by being (vich-i) in (dubidha) duality – not obeying the Almighty and going by other ideas. 7.

 

ਕਰਣੀ ਕੀਰਤਿ ਗੁਰਮਤਿ ਸਾਰੁ ॥ ਸੰਤ ਸਭਾ ਗੁਣ ਗਿਆਨੁ ਬੀਚਾਰੁ ॥ ਮਨੁ ਮਾਰੇ ਜੀਵਤ ਮਰਿ ਜਾਣੁ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਪਛਾਣੁ ॥੮॥੩॥
Karṇī kīraṯ gurmaṯ sār. Sanṯ sabẖā guṇ gi▫ān bīcẖār.   Man māre jīvaṯ mar jāṇ.  Nānak naḏrī naḏar pacẖẖāṇ. ||8||3||

 

(Karni = doing, keerat-i = praising) praising and emulating Divine virtues is (saar-u) the essnce of (gurmat-i) the guru’s counsel. (Giaan-u) awareness and (beechaar = reflection) understanding of (gun) Divine virtues is obtained in (sabhaa = gathering, sant =saints) in holy congregation.

One who (maarey) kills (man-u) the mind, i.e. dissolves ego, (jaan-u) consider that person (mar-i) dead (jeevat) alive, i.e. is not affected by temptations; (nadri nadar-i) with Divine grace, that person (pachhan-u) recognizes the Almighty everywhere says fifth Nanak. 8. 3.

 

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Note: In this Shabad, Guru Nanak shows how even great people who commit wrong doings have to suffer their consequences.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਗੋਤਮੁ ਤਪਾ ਅਹਿਲਿਆ ਇਸਤ੍ਰੀ ਤਿਸੁ ਦੇਖਿ ਇੰਦ੍ਰੁ ਲੁਭਾਇਆ ॥ ਸਹਸ ਸਰੀਰ ਚਿਹਨ ਭਗ ਹੂਏ ਤਾ ਮਨਿ ਪਛੋਤਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 1 ḏakẖ▫ṇī.   Goṯam ṯapā ahili▫ā isṯarī ṯis ḏekẖ inḏar lubẖā▫i▫ā.  Sahas sarīr cẖihan bẖag hū▫e ṯā man pacẖẖoṯā▫i▫ā. ||1||

 

Composition of the first Guru in raga Prabhaati Dakhni. There was (tapaa) an austere sage (gotam-u) Gautam with (istri) wife Ahiliaa; (deykh-i) seeing (tis-u = that) her (indr-u) Indra – the king of gods – was (lobhaaiaa) tempted. With curse of the sage (sahas) a thousand (chihan) signs of (bhag) female genital (hooey = happened) appeared on his (sareer) body; (taa) then he (pachhotaaiaa) repented (man-i) in the mind. 1.

 

ਕੋਈ ਜਾਣਿ ਨ ਭੂਲੈ ਭਾਈ ॥ ਸੋ ਭੂਲੈ ਜਿਸੁ ਆਪਿ ਭੁਲਾਏ ਬੂਝੈ ਜਿਸੈ ਬੁਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Ko▫ī jāṇ na bẖūlai bẖā▫ī.   So bẖūlai jis āp bẖulā▫e būjẖai jisai bujẖā▫ī. ||1|| rahā▫o.

 

(Koee na) no one (jaan-i) knowingly (bhoolai) strays, o (bhaaee) brethren. (So) that person (bhoolai) goes astray (jis-u) whom the Almighty (aap-i) IT-self (bhulaaey) misleads; one (jisai) whom the Almighty (bujhaaey) gives the understanding of right and wrong (boojhai) understands and does not stray. 1.

(Rahaau) dwell on this and contemplate.

 

ਤਿਨਿ ਹਰੀ ਚੰਦਿ ਪ੍ਰਿਥਮੀ ਪਤਿ ਰਾਜੈ ਕਾਗਦਿ ਕੀਮ ਨ ਪਾਈ ॥ ਅਉਗਣੁ ਜਾਣੈ ਤ ਪੁੰਨ ਕਰੇ ਕਿਉ ਕਿਉ ਨੇਖਾਸਿ ਬਿਕਾਈ ॥੨॥

Ŧin harī cẖanḏ parithmī paṯ rājai kāgaḏ kīm na pā▫ī. A▫ugaṇ jāṇai ṯa punn kare ki▫o ki▫o nekẖās bikā▫ī. ||2||

 

(Hari chand-i) Harish Chand was (Pat-i = master) king of (prithmi) the earth/world; (tin-u = that) he did not (paaee) know (keem = value) meaning of what was written (kaagad-i) on the paper. (Note: The king Harish Chandra had made a promise to donate his kingdom to his guru Vishvamitra. He kept his word and suffered for it. He later went to heaven).

If he (jaanai) knew (augan-u) his mistake (ta) then he could (karey = do, pun = good deeds) make amends and (kiau kiau = why again and again?) would nothave been repeatedly (bikaaee) sold (neykkhaas-i) in the market. 2.

 

ਕਰਉ ਅਢਾਈ ਧਰਤੀ ਮਾਂਗੀ ਬਾਵਨ ਰੂਪਿ ਬਹਾਨੈ ॥ ਕਿਉ ਪਇਆਲਿ ਜਾਇ ਕਿਉ ਛਲੀਐ ਜੇ ਬਲਿ ਰੂਪੁ ਪਛਾਨੈ ॥੩॥

Kara▫o adẖā▫ī ḏẖarṯī māʼngī bāvan rūp bahānai. Ki▫o pa▫i▫āl jā▫e ki▫o cẖẖalī▫ai je bal rūp pacẖẖānai. ||3||

 

The god Vishnu, in his incarnation (baavan) Vaman (roop-i) in the form of a dwarf and (baahaanai) with the excuse of being very short, (maangi) asked for (dharti) land that he could cover in (adhaaee) two and a half (karau) steps from king Bal. – His guru recognized the dwarf and advised the king not to accede to the demand, but he did. HowevernVishnu then took a large form and covered the king’s domain in two steps, then put his foot on the king’s head and sent him to the nether region according to the story).

He (kiau = why?) would not (chhaleeai) been deceived and (kiau = why?) not (jaaey) gone (paiaal-i) to the nether region if (bal-i) the king Bal had (pachhaanai) recognized (roop-u) the form of Vishnu – as was advised by his guru. 3.

 

ਰਾਜਾ ਜਨਮੇਜਾ ਦੇ ਮਤੀਂ ਬਰਜਿ ਬਿਆਸਿ ਪੜ੍ਹ੍ਹਾਇਆ ॥ ਤਿਨ੍ਹ੍ਹਿ ਕਰਿ ਜਗ ਅਠਾਰਹ ਘਾਏ ਕਿਰਤੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥

Rājā janmejā ḏe maṯīʼn baraj bi▫ās paṛĥā▫i▫ā.  Ŧiniĥ kar jag aṯẖārah gẖā▫e kiraṯ na cẖalai cẖalā▫i▫ā. ||4||

 

(Biaas-i) the sage Viaas (dey = gave, matee’n = counsel) advised and (parrhaaiaa) taught (raaja) king Janmeja (baraj-i) forbidding him – from three things namely, not to ride a horse, not to marry a maid and not to listen to her. But he did all those; on asking by the new queen he held a ceremony where Brahmans were invited. The queen came but her clothes were raised by the wind and her body exposed. The Brahmans burst out laughing for which he had them executed.

(Tin-ih) he (kar-i) performed (jag) Yajna ceremony and (ghaaey) killed (atthaarah) eighteen Brahmans – he was cursed and contracted leprosy; consequences of (kirat-u) past deeds do not (chalai) go by one trying to (chalaaiaa) avoid them. 4.

 

ਗਣਤ ਨ ਗਣੀਂ ਹੁਕਮੁ ਪਛਾਣਾ ਬੋਲੀ ਭਾਇ ਸੁਭਾਈ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਤੁਧੈ ਸਲਾਹੀਂ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੫॥

Gaṇaṯ na gaṇīʼn hukam pacẖẖāṇā bolī bẖā▫e subẖā▫ī.  Jo kicẖẖ varṯai ṯuḏẖai salāhīʼn sabẖ ṯerī vadi▫ā▫ī. ||5||

 

I do not (ganee’n) count (ganat) the numbers, i.e. do not try to evaluate You, but only try to (pachaana = recognize) understand Your (hukam-u) commands/will and (boli = speak) acknowledge You (subhaaee) naturally (bhaaey) with love.

(Jo kichh-u) whatever (vartai) happens I (salaahee’n = praise) acknowledge (tudhai) You as the doer; it is (sabh) all (teyri) Your (vaddiaaee) majesty/will. 5.

 

ਗੁਰਮੁਖਿ ਅਲਿਪਤੁ ਲੇਪੁ ਕਦੇ ਨ ਲਾਗੈ ਸਦਾ ਰਹੈ ਸਰਣਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਆਗੈ ਚੇਤੈ ਨਾਹੀ ਦੁਖਿ ਲਾਗੈ ਪਛੁਤਾਈ ॥੬॥

Gurmukẖ alipaṯ lep kaḏe na lāgai saḏā rahai sarṇā▫ī. Manmukẖ mugaḏẖ āgai cẖeṯai nāhī ḏukẖ lāgai pacẖẖuṯā▫ī. ||6||

 

(Gurmukh-i) one who follows the guru is (aliptu-u) unstained, (leyp-u) dirt of vices (kadey na) never (laagai) touches him/her as s/he (rahai) remains in Your (sarnaaee = sanctuary) care and obedience.

(Manukh-u) a self-willed person who does not obey the guru is (mugadh-u) foolish; s/he does not (cheytai) think (aagai) ahead – of the consequences – but (pachhutaaee) repents when (dukh-i) suffering (laagai) afflicts. 6.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਜਿਨਿ ਏਹ ਰਚਨਾ ਰਚੀਐ ॥ ਹਰਿ ਅਭਿਮਾਨੁ ਨ ਜਾਈ ਜੀਅਹੁ ਅਭਿਮਾਨੇ ਪੈ ਪਚੀਐ ॥੭॥

Āpe kare karā▫e karṯā jin eh racẖnā racẖī▫ai.  Har abẖimān na jā▫ī jī▫ahu abẖimāne pai pacẖī▫ai. ||7||

 

(Karta) the Creator (jin-i) who (racheeai) created (eyh) this (rachna) creation, (aapey) IT-self (karey) creates the creatures and (karaaey) directs them how to act.

But (abhimaan-u) vanity does not (jaaee) go (har-i = taken away) away (jeeahu) from mind of self-willed person; s/he does not obey God and (pacheeai) burns in the fire of hell – cycles of births and deaths – (abhimaanai) because of vanity. 7.

 

ਭੁਲਣ ਵਿਚਿ ਕੀਆ ਸਭੁ ਕੋਈ ਕਰਤਾ ਆਪਿ ਨ ਭੁਲੈ ॥ ਨਾਨਕ ਸਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ਕੋ ਗੁਰ ਪਰਸਾਦਿ ਅਘੁਲੈ ॥੮॥੪॥

Bẖulaṇ vicẖ kī▫ā sabẖ ko▫ī karṯā āp na bẖulai. Nānak sacẖ nām nisṯārā ko gur parsāḏ agẖulai. ||8||4||

 

(Sabh koee) everyone (keeaa) has been made (vich-i = in) subject to (bhulan) err, but (karta) the Creator (aap-i) IT-self does not (bhulai) err.

(Nistaara) freedom from transgressions comes through obedience to (naam-i) Naam/commands (saach-i) of the Eternal; (ko) some rare person who is led to the true guru and (aghulai) attains freedom from vices (parsaad-i) with grace/guidance of (gur) the guru, says fifth Nanak. 8. 4.