SGGS pp 136-137 Majh M: 5, Din Rain

SGGS pp 136-137 Majh M: 5, Din Rain

ਮਾਝ ਮਹਲਾ ੫ ਦਿਨ ਰੈਣਿ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥                                                 

Mājẖ mėhlā 5 ḏin raiiaṇ    Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fifth Guru in Raga Maajh on what do to in day and night.   One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਸੇਵੀ ਸਤਿਗੁਰੁ ਆਪਣਾ ਹਰਿ ਸਿਮਰੀ ਦਿਨ ਸਭਿ ਰੈਣ ॥ ਆਪੁ ਤਿਆਗਿ ਸਰਣੀ ਪਵਾਂ ਮੁਖਿ ਬੋਲੀ ਮਿਠੜੇ ਵੈਣ ॥ ਜਨਮ ਜਨਮ ਕਾ ਵਿਛੁੜਿਆ ਹਰਿ ਮੇਲਹੁ ਸਜਣੁ ਸੈਣ ॥

Sevī saṯgur āpṇā har simrī ḏin sabẖ raiṇ   Āp ṯi▫āg sarṇī pavāʼn mukẖ bolī miṯẖ▫ṛe vaiṇ Janam janam kā vicẖẖuṛi▫ā har melhu sajaṇ saiṇ

I (seyvee = serve) follow the teachings of (aapna = own) my (satigur-u) true guru to remember (simree) remember/obey (har-i) the Almighty day and night. May I (tiaag-i) give up (aap-u = self) ego, (pavaa’n) place myself (sarni = in sanctuary) in care and obedience of the guru and (boli) speak (mitthrrey) sweet (vain) words, i.e. make humble submission.

I have (janam janam) for many births been (vichhurriaa) separated; please (meylh-u = cause to meet) lead me to (har-i) Almighty, (sajan-u) the friend and (sain-u) relative.

ਜੋ ਜੀਅ ਹਰਿ ਤੇ ਵਿਛੁੜੇ ਸੇ ਸੁਖਿ ਨ ਵਸਨਿ ਭੈਣ ॥   ਹਰਿ ਪਿਰ ਬਿਨੁ ਚੈਨੁ ਨ ਪਾਈਐ ਖੋਜਿ ਡਿਠੇ ਸਭਿ ਗੈਣ ॥ ਆਪ ਕਮਾਣੈ ਵਿਛੁੜੀ ਦੋਸੁ ਨ ਕਾਹੂ ਦੇਣ ॥

Jo jī▫a har ṯe vicẖẖuṛe se sukẖ na vasan bẖaiṇ Har pir bin cẖain na pā▫ī▫ai kẖoj diṯẖe sabẖ gaiṇ   Āp kamāṇai vicẖẖuṛī ḏos na kāhū ḏeṇ

Those (Jo) who (vichhurrey) are separated (tey) from (har-i) God do not (vasan) live (sukh-i) in comfort (bhain = bhavan, home, planet) on the planet.

The soul-wife cannot (paaeeai) obtain (chain-u) peace (bin-u) without company of (har-i) the Almighty (pir-u) husband. I have (khoj-i dditthey) searched (sabh-i) all (gain) skies – places considered paradise.

One is (vichhurree) separated from God because of (aap) own (kamaanai) doings; and cannot (deyn) give (dos) blame to (kaahoo) anyone

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹੁ ਹੋਰੁ ਨਾਹੀ ਕਰਣ ਕਰੇਣ ॥ ਹਰਿ ਤੁਧੁ ਵਿਣੁ ਖਾਕੂ ਰੂਲਣਾ ਕਹੀਐ ਕਿਥੈ ਵੈਣ ॥

Kar kirpā parabẖ rākẖ leho hor nāhī karaṇ kareṇ Har ṯuḏẖ viṇ kẖākū rūlṇā kahī▫ai kithai vaiṇ

O (prabh) God, please (kar-i kirpa) be kind and (raakh-i leyh-u) take me with You; none (hor-u) else (karan kareyn) can do anything to help.

(Vin-u) without union with You, the soul (roolnaa) rolls (khaakoo) in dust, i.e. remains in cycles of births and deaths; and we can (kaheeai) say (vain) words, i.e. can make entreaty (kithai = where?) nowhere else.

ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਹਰਿ ਸੁਰਜਨੁ ਦੇਖਾ ਨੈਣ ॥੧॥

Nānak kī bananṯī▫ā har surjan ḏekẖā naiṇ ||1||

It is my (beynanteea) supplication, please enable that I (deykha) see (surjan-u = sublime personality) the Almighty with my (nain) eyes, i.e. experience within. 1.

ਜੀਅ ਕੀ ਬਿਰਥਾ ਸੋ ਸੁਣੇ ਹਰਿ ਸੰਮ੍ਰਿਥ ਪੁਰਖੁ ਅਪਾਰੁ ॥ ਮਰਣਿ ਜੀਵਣਿ ਆਰਾਧਣਾ ਸਭਨਾ ਕਾ ਆਧਾਰੁ ॥

Jī▫a kī birthā so suṇe har sammrith purakẖ apār   Maraṇ jīvaṇ ārāḏẖaṇā sabẖnā kā āḏẖār

(Har-i) the Almighty is (sa’mmrith) Omnipotent, (purakh-u) all-pervasive and (apaar-u) Infinite, i.e. is the highest who (suney) hears and ameliorates (birtha) pain (jeea) the creatures.

We should (aaraadhnaa) invoke the Almighty, who is (aadhaar-u) support/sustainer of (sabhna) all (Maran-i = in death) in the hereafter and (jeevan-i) in life.  

Page 137

Note: The next two lines describe the human soul using the metaphor of a bride. This metaphor is used in Gurbani not for any gender considerations but for similarity of circumstances. The bride lives in the ਪੇਈਐ (Peyeeai) meaning parental home before wedding and goes to ਸਸੁਰੈ (Sasurai) the home of the husband after the wedding. Similarly, the soul gives life to a body but on death has to go to God. But God is also present within in life. So, the soul-bride belongs to God in life and after that.

ਸਸੁਰੈ ਪੇਈਐ ਤਿਸੁ ਕੰਤ ਕੀ ਵਡਾ ਜਿਸੁ ਪਰਵਾਰੁ ॥ ਊਚਾ ਅਗਮ ਅਗਾਧਿ ਬੋਧ ਕਿਛੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Sasurai pe▫ī▫ai ṯis kanṯ kī vadā jis parvār   Ūcẖā agam agāḏẖ boḏẖ kicẖẖ anṯ na pārāvār

Both (peyeeai) in the parental house before the wedding and (sasurai) the husband’s house after the wedding the soul-woman belongs to (tis-u =that) the (kant) Almighty husband, (jis) who has (vaddaa) a large (parvaar-u) family, i.e. the all-pervasive Almighty cares here and in the hereafter.

God is (oochaa) high, (agam) beyond reach/comprehension, (agaadh-i) unending (bodh = knowledge) description, and cannot be fully described, (kichh-u na = not any) with no (ant-u) end or (paaraavaar-u) far end, i.e. is Infinite.

ਸੇਵਾ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਸੰਤਾ ਕੀ ਹੋਇ ਛਾਰੁ ॥ ਦੀਨਾ ਨਾਥ ਦੈਆਲ ਦੇਵ ਪਤਿਤ ਉਧਾਰਣਹਾਰੁ ॥ ਆਦਿ ਜੁਗਾਦੀ ਰਖਦਾ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥

Sevā sā ṯis bẖāvsī sanṯā kī ho▫e cẖẖār Ḏīnā nāth ḏai▫āl ḏev paṯiṯ uḏẖāraṇhār Āḏ jugāḏī rakẖ▫ḏā sacẖnām karṯār

(Tis-u = that) God (bhaavsee) likes (sa) that (seyva = service) worship which is done (hoey) by being (chhaar-u) dust of the feet of (santaa) saints, i.e. God likes obedience guided by guru.

God is (naath) the Master of (deena) the weak, (daiaal) compassionate, (deyv) the enlightener and (udhaaranhar-u) lifter of those (patit) fallen to vices.

Obedience to (sach-u = true) the inevitable (naam-u) commands/laws of (kartaar-u) the Creator (rakhda aaiaa) has saved people (aad-i) from the beginning (jugaad-i) through the ages.

ਕੀਮਤਿ ਕੋਇ ਨ ਜਾਣਈ ਕੋ ਨਾਹੀ ਤੋਲਣਹਾਰੁ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਵਸਿ ਰਹੇ ਨਾਨਕ ਨਹੀ ਸੁਮਾਰੁ ॥ ਦਿਨੁ ਰੈਣਿ ਜਿ ਪ੍ਰਭ ਕੰਉ ਸੇਵਦੇ ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰ ॥੨॥

Kīmaṯ ko▫e na jāṇ▫ī ko nāhī ṯolaṇhār Man ṯan anṯar vas rahe Nānak nahī sumār   Ḏin raiṇ jė parabẖkaʼn▫u sevḏe ṯin kai saḏ balihār ||2||

(Koey na) no one (jaanaee) knows God’s (keemat-i = price) capabilities; there is (ko naahi) no one who can (tolanhaar-u = weigh) take measure of the Almighty.

The Almighty (vas-i rahey) dwells (antar-i) in (man) mind and (tan) body, i.e. guides thoughts and deeds from within, but IT’s (sumaar-u) assessment is not possible, says fifth Nanak.

Those (jo) who (seyvdey = serve, ka’nau = to) obey (prabh) the Almighty, I (sad) ever (balihaar = am sacrifice, kai = to) adore (tin) them. 2.

ਸੰਤ ਅਰਾਧਨਿ ਸਦ ਸਦਾ ਸਭਨਾ ਕਾ ਬਖਸਿੰਦੁ ॥ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਸਾਜਿਆ ਕਰਿ ਕਿਰਪਾ ਦਿਤੀਨੁ ਜਿੰਦੁ ॥

Sanṯ arāḏẖan saḏ saḏā sabẖnā kā bakẖsinḏ   Jī▫o pind jin sāji▫ā kar kirpā ḏiṯīn jinḏ

God is (bakhsind-u) gracious to (sabhna) all; (sant) the seekers (sad sadaa) forever (araadhan-i) invoke the Almighty (jin-i) who (saajiaa) fashioned (jeeo) the soul and (pindd-u) body and (kar-i kirpa) kindly (diteen-u) gave (jind-u) life.

ਗੁਰ ਸਬਦੀ ਆਰਾਧੀਐ ਜਪੀਐ ਨਿਰਮਲ ਮੰਤੁ ॥ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਪਰਮੇਸੁਰੁ ਬੇਅੰਤੁ ॥

Gur sabḏī ārāḏẖī▫ai japī▫ai nirmal manṯ   Kīmaṯ kahaṇ na jā▫ī▫ai parmesur be▫anṯ

We should (aaraadheeai) invoke the Almighty (sabdee = with the word) with guidance of (gur) the guru (japeeai) keeping in mind (nirmal) the pristine (mant-u) mantra/teachings of the guru – to obey God.

It is not (na jaaeeai) not possible to (kahn = say) state (keemat-i = price) capabilities of the (beyant) infinite (parmeysur-u) Supreme Master.

ਜਿਸੁ ਮਨਿ ਵਸੈ ਨਰਾਇਣੋ ਸੋ ਕਹੀਐ ਭਗਵੰਤੁ ॥ ਜੀਅ ਕੀ ਲੋਚਾ ਪੂਰੀਐ ਮਿਲੈ ਸੁਆਮੀ ਕੰਤੁ ॥ 

Jis man vasai nārā▫iṇo so kahī▫ai bẖagvanṯ   Jī▫a kī locẖā pūrī▫ai milai su▫āmī kanṯ

One in (jis-u) whose (man-i) mind (naraaino = nara/ living creatures + ayan/ resting place/support) the Master of all (vasai) abides, (so) that person is (kaheeai) called (bhagvant-u) fortunate; (locha) yearning of (jeea) the soul-wife is (pooreeai) fulfilled when she (milai) meets (suaami = the Master, kant = spouse) the Almighty-husband.

ਨਾਨਕੁ ਜੀਵੈ ਜਪਿ ਹਰੀ ਦੋਖ ਸਭੇ ਹੀ ਹੰਤੁ ॥ ਦਿਨੁ ਰੈਣਿ ਜਿਸੁ ਨ ਵਿਸਰੈ ਸੋ ਹਰਿਆ ਹੋਵੈ ਜੰਤੁ ॥੩॥

Nānak jīvai jap harī ḏokẖ sabẖe hī hanṯ   Ḏin raiṇ jis na visrai so hari▫ā hovai janṯ ||3||

Fifth Nanak, the seeker, (jap-i) remembers/obeys (hari) the Almighty to (jeevai = lives free of vices) all (dok) faults (hant = destroyed) have ended.

On by (jis-u) whom God is not (visrai) forgotten (din-u) day and (rain-i) night, (so) tat (jant-u) creature (hovai = becomes, hariaa = green) blossoms, i.e. remains free of vices. 3.

ਸਰਬ ਕਲਾ ਪ੍ਰਭ ਪੂਰਣੋ ਮੰਞੁ ਨਿਮਾਣੀ ਥਾਉ ॥ ਹਰਿ ਓਟ ਗਹੀ ਮਨ ਅੰਦਰੇ ਜਪਿ ਜਪਿ ਜੀਵਾਂ ਨਾਉ ॥

Sarab kalā parabẖ pūrṇo mañ nimāṇī thā▫o   Har ot gahī man anḏre jap jap jīvāʼn nā▫o

(Prabh) the Almighty is (poorno) accomplished in (sarab) all (kalaa) skills/capabilities; IT is (thaau = place) the refuge of (nimaanee) helpless (ma’nnjn-u) me.

I (gahee = held) have taken (ott) protection of (har-i) the Almighty (andrey) in (man) the mind; and (jeevaa’n = live) remain free of vices (jap-i jap-i) by remembering/obeying (naau) Naam/Divine commands.

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪਣੀ ਜਨ ਧੂੜੀ ਸੰਗਿ ਸਮਾਉ ॥ ਜਿਉ ਤੂੰ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਤੇਰਾ ਦਿਤਾ ਪੈਨਾ ਖਾਉ ॥  ਉਦਮੁ ਸੋਈ ਕਰਾਇ ਪ੍ਰਭ ਮਿਲਿ ਸਾਧੂ ਗੁਣ ਗਾਉ ॥

Kar kirpā parabẖ āpṇī jan ḏẖūṛī sang samā▫o   Ji▫o ṯūʼn rākẖahi ṯi▫o rahā ṯerā ḏiṯā painā kẖā▫o  Uḏam so▫ī karā▫e parabẖ mil sāḏẖū guṇ gā▫o

O God, please (kar-i) bestow (aapni = own) Your (kirpa) grace so that I (smaau = contained) remain (sang-i) with (dhoorree) dust of the feet of, i.e. serve and follow the example of, (jan = servants) God’s devotees.

I am happy to (rahaa) be (tiau) that way (jiu) as (too’n) You (raakhah-i) keep, i.e. happily obey Divine commands, for I (paina) wear and (khaau) eat what (ditaa) has been given (teyra = your) You – I recognize You as the lone Master.

O (prabh) Almighty, please (karaaey) cause me to make (soee) that (udam-u) effort by which I (mil-i) find – and be guided by – (saadhoo) the guru to (gaau = sing) praise/emulate (gun) Divine virtues.

ਦੂਜੀ ਜਾਇ ਨ ਸੁਝਈ ਕਿਥੈ ਕੂਕਣ ਜਾਉ ॥ ਅਗਿਆਨ ਬਿਨਾਸਨ ਤਮ ਹਰਣ ਊਚੇ ਅਗਮ ਅਮਾਉ ॥

Ḏūjī jā▫e na sujẖ▫ī kithai kūkaṇ jā▫o  Agi▫ān bināsan ṯam haraṇ ūcẖe agam amā▫o

I (sujhaee) can think of no (dooji = second) other (jaaey) place; I find (kithai = where?) nowhere to (jaaey) go (kookan) to call for help.

O Almighty, You (binaasan = destroy) end (agiaan) ignorance, (haran) remove (tam/tamas) negative instincts, are (oochey) high (agam) beyond reach/comprehension and (amaau = not containable) Infinite.

ਮਨੁ ਵਿਛੁੜਿਆ ਹਰਿ ਮੇਲੀਐ ਨਾਨਕ ਏਹੁ ਸੁਆਉ ॥ ਸਰਬ ਕਲਿਆਣਾ ਤਿਤੁ ਦਿਨਿ ਹਰਿ ਪਰਸੀ ਗੁਰ ਕੇ ਪਾਉ ॥੪॥੧॥

Man vicẖẖuṛi▫ā har melī▫ai Nānak ehu su▫ā▫o Sarab kali▫āṇā ṯiṯ ḏin har parsī gur ke pā▫o ||4||1||

O (har-i) Almighty, please (meyleeai) unite this (man-u) mind (vichurriaa) separated from You, (eyh-u) this is my (suaau) aspiration, supplicates fifth Nanak, the seeker.

I shall experience (sarab) all (kaliaana) joys (tit-u) that (din-i) day when I (parsee) touch (paau) feet (key) of (guru) the guru as he alone leads to (har-i) God. 4. 1.