SGGS pp 876-877, Raamkali M: 1, Shabads 1-5

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ

Rāmkalī mėhlā 1 gẖar 1 cẖa▫upḏe

 

Composition of the first Guru in Raga Raamkali, (chaupadey) with four stanzas, (ghar-u 1) to be sung to the first beat.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਕੋਈ ਪੜਤਾ ਸਹਸਾਕਿਰਤਾ ਕੋਈ ਪੜੈ ਪੁਰਾਨਾ ॥ ਕੋਈ ਨਾਮੁ ਜਪੈ ਜਪਮਾਲੀ ਲਾਗੈ ਤਿਸੈ ਧਿਆਨਾ ॥ ਅਬ ਹੀ ਕਬ ਹੀ ਕਿਛੂ ਨ ਜਾਨਾ ਤੇਰਾ ਏਕੋ ਨਾਮੁ ਪਛਾਨਾ ॥੧॥

Ko▫ī paṛ▫ṯā sėhsākirṯā ko▫ī paṛai purānā.  Ko▫ī nām japai japmālī lāgai ṯisai ḏẖi▫ānā.  Ab hī kab hī kicẖẖū na jānā ṯerā eko nām pacẖẖānā. ||1||

 

(Koee) some (parrta) read (sahsakirta = scriptures written in Sanskrit) the Vedas and (koee) some (parrai) read the Puranas.

Someone (japai) repeats (naam-u) name with (japmaali) with the rosary; this is how (tisai) his /her (dhiaana) attention (laagai) is fixed.

I do not (jaana) know (kichhoo) anything of (ab hi) now or (kab hi) when, i.e. anything else, and (pachhaana) recognize the need to undesrstand and obey (teyra) Your (naam-u) commands (eyko) alone, o Almighty. 1.

 

ਨ ਜਾਣਾ ਹਰੇ ਮੇਰੀ ਕਵਨ ਗਤੇ ॥ ਹਮ ਮੂਰਖ ਅਗਿਆਨ ਸਰਨਿ ਪ੍ਰਭ ਤੇਰੀ ਕਰਿ ਕਿਰਪਾ ਰਾਖਹੁ ਮੇਰੀ ਲਾਜ ਪਤੇ ॥੧॥ ਰਹਾਉ ॥

Na jāṇā hare merī kavan gaṯe.  Ham mūrakẖ agi▫ān saran parabẖ ṯerī kar kirpā rākẖo merī lāj paṯe. ||1|| rahā▫o.

 

O (harey) Almighty, I do not (jaana) know (kavan) what (gatey = state) shall happen (meyri = my) to me – because of my deeds.

(Ham) I am (moorakh) foolish and (agiaan) ignorant – about how to overcome the vices and lead life to please You; please (kar-i kirpa) be kind – to lead me on the right path – and (raakhau) preserve (meyri) my (laaj) honor, o (patey/pati) Master. 1.

(Rahaau) pause and reflect on this.

 

I am also not steady.

 

ਕਬਹੂ ਜੀਅੜਾ ਊਭਿ ਚੜਤੁ ਹੈ ਕਬਹੂ ਜਾਇ ਪਇਆਲੇ ॥ ਲੋਭੀ ਜੀਅੜਾ ਥਿਰੁ ਨ ਰਹਤੁ ਹੈ ਚਾਰੇ ਕੁੰਡਾ ਭਾਲੇ ॥੨॥

Kabhū jī▫aṛā ūbẖ cẖaṛaṯ hai kabhū jā▫e pa▫i▫āle.  Lobẖī jī▫aṛā thir na rahaṯ hai cẖāre kundā bẖāle. ||2||

 

(Kabahoo) sometimes – when I achieve material gain, my (jeearraa) mind (charrat-u) rides (oobh-i) high, but (kabahoo) when – wealth is lost it (jaaey) goes into (paiaaley = lower region) depression.

(Lobhi = greedy) the craving (jeearraa) mind does not (rahat) stay (thir-u) steady, and (bhaaley) searches in (chaarey) all four (kundaa) directions, i.e. runs all over to satisfy desires. 2.

 

ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ਜੀਵਣੁ ਸਾਜਹਿ ਮਾਈ ॥ ਏਕਿ ਚਲੇ ਹਮ ਦੇਖਹ ਸੁਆਮੀ ਭਾਹਿ ਬਲੰਤੀ ਆਈ ॥੩॥

Maraṇ likẖā▫e mandal mėh ā▫e jīvaṇ sājėh mā▫ī.  Ėk cẖale ham ḏekẖah su▫āmī bẖāhi balanṯī ā▫ī. ||3||

 

The creatures (aaey) come (mah-i) in (manddal) the world with (maran) death (likhaaey = written) ordained, but treating (jeevan-u) life permanent, they (saajah-i) arrange – get attached to – (maaee/maaiaa) the world-play – of wealth, relations, comforts etc.

O (suaami) Master, (ham) we (deykhah) see (eyk) some people (chaley) departing from the world; (balanti) the burning (bhaah-i) fire – of death – (aaee) comes to all – but we ignore that it would come to us. 3.

 

ਨ ਕਿਸੀ ਕਾ ਮੀਤੁ ਨ ਕਿਸੀ ਕਾ ਭਾਈ ਨਾ ਕਿਸੈ ਬਾਪੁ ਨ ਮਾਈ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਜੇ ਤੂ ਦੇਵਹਿ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੪॥੧॥

Na kisī kā mīṯ na kisī kā bẖā▫ī nā kisai bāp na mā▫ī.  Paraṇvaṯ Nānak je ṯū ḏevėh anṯe ho▫e sakẖā▫ī. ||4||1||

 

When the end comes, neither (kisi ka) anyone’s (meet-u) friend, (bhaaee = brother) sibling, (baap) father nor (maaee) mother can help – in facing consequences of one’s deeds in life.

(Pranvat-i) submits Nanak: (Jey) if (too) You (deyvah-i) give awareness of – Your commands, one lives by them and – this (hoey) is (sakhaaee) helpful (antey) at the end – when one has to face Divine justice. 4. 1.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸਰਬ ਜੋਤਿ ਤੇਰੀ ਪਸਰਿ ਰਹੀ ॥ ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਨਰਹਰੀ ॥੧॥

Rāmkalī mėhlā 1.  Sarab joṯ ṯerī pasar rahī.  Jah jah ḏekẖā ṯah narharī. ||1||

 

Composition of the first Guru in Raga Raamkali: O Almighty, (t-eri) Your (jot-i = light) Spirit (pasar-i rahi) pervades (sarab) everywhere and in everyone. (Jah jah) wherever I (deykha) look I find (narhari = half man half lion, the Divine form that killed Harnaakhash) the Almighty present. 1.

 

ਜੀਵਨ ਤਲਬ ਨਿਵਾਰਿ ਸੁਆਮੀ ॥ ਅੰਧ ਕੂਪਿ ਮਾਇਆ ਮਨੁ ਗਾਡਿਆ ਕਿਉ ਕਰਿ ਉਤਰਉ ਪਾਰਿ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

Jīvan ṯalab nivār su▫āmī.  Anḏẖ kūp mā▫i▫ā man gādi▫ā ki▫o kar uṯara▫o pār su▫āmī. ||1|| rahā▫o.

 

O (suaami) Master, please (nivaar-i = rid) obviate (talab) the call to account for my deeds of (jeevan) life.

My (man) mind is (gaaddiaa = buried) has fallen in (andh) the blind (koop) well of (maaiaa) attachments to the world-play; I (kiau kar-i = how?) cannot (utrau = land, paar-i = at the far shore) get out, i.e. overcome the vices and need help, o (suaami) Master. 1.

(Rahaau) pause and reflect on this.

 

ਜਹ ਭੀਤਰਿ ਘਟ ਭੀਤਰਿ ਬਸਿਆ ਬਾਹਰਿ ਕਾਹੇ ਨਾਹੀ ॥ ਤਿਨ ਕੀ ਸਾਰ ਕਰੇ ਨਿਤ ਸਾਹਿਬੁ ਸਦਾ ਚਿੰਤ ਮਨ ਮਾਹੀ ॥੨॥

ah bẖīṯar gẖat bẖīṯar basi▫ā bāhar kāhe nāhī.  Ŧin kī sār kare niṯ sāhib saḏā cẖinṯ man māhī. ||2||

 

(Jah) those (bheetar-i) in whose (ghatt) mind the Almighty (basiaa) abides, they do not search IT (kaahey/kidhrey) anywhere (baahar-i) outside.

(Sahib-u) the Master (nit) ever (saar-i karey) takes care (ki) of (tin) them, and (sadaa) ever (chint) thinks of them (maahi) in (man) mind. 2.

 

ਆਪੇ ਨੇੜੈ ਆਪੇ ਦੂਰਿ ॥ ਆਪੇ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਸਤਗੁਰੁ ਮਿਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥੩॥

Āpe neṛai āpe ḏūr.  Āpe sarab rahi▫ā bẖarpūr.  Saṯgur milai anḏẖerā jā▫e.  Jah ḏekẖā ṯah rahi▫ā samā▫e. ||3||

 

(Aapey = self) the Almighty is present (n-errai) near as well as (door-i) far, i.e. everywhere. IT (rahiaa = remains, bharpoor-i = filling) pervades (sarab) everywhere – but the creature is ignorant of IT’s presence due to attachments to the world-play.

This (andheyra = darkness) ignorance (jaaey) can go if (satgur-u) the true guru (milai) is found – and followed. Then (jah) wherever one (deykha) sees, the Almighty is found (rahiaa samaaey) present (tah) there. 3.

 

Page 877

 

ਅੰਤਰਿ ਸਹਸਾ ਬਾਹਰਿ ਮਾਇਆ ਨੈਣੀ ਲਾਗਸਿ ਬਾਣੀ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਪਰਤਾਪਹਿਗਾ ਪ੍ਰਾਣੀ ॥੪॥੨॥

Anṯar sahsā bāhar mā▫i▫ā naiṇī lāgas baṇī.  Paraṇvaṯ Nānak ḏāsan ḏāsā parṯāpėhgā parāṇī. ||4||2||

 

There is (sahsa = doubt) lack of faith (antar-i) within, and (baahar-i) outside (maaiaa) temptations of the world-play (laagas-i) hit (naini) the eyes (baani) like arrows, i.e. have deep influence.

(Pranvat-i) submits Nanak: O (praani = mortal) human, be (daasa) the servant (daasan-i) of servant of the Almighty, i.e. learn and follow the example of the trur seekers, otherwise you will shall (partaapahiga = feel the heat) be in agony – when subjected to Divine justice. 4. 2.

 

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Note: In this Shabad Guru Nanak says that the Almighty dwells within us but our doubts and conduct do not let us see IT. The Guru also gives the solution.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥ ਜਿਸੁ ਦਰ ਕਾਰਣਿ ਫਿਰਾ ਉਦਾਸੀ ਸੋ ਦਰੁ ਕੋਈ ਆਇ ਕਹੈ ॥੧॥

Rāmkalī mėhlā 1.  Jiṯ ḏar vasėh kavan ḏar kahī▫ai ḏarā bẖīṯar ḏar kavan lahai.  Jis ḏar kāraṇ firā uḏāsī so ḏar ko▫ī ā▫e kahai. ||1||

 

Composition of the first Guru in Raga Raamkali. (Kavan-u) what is that (dar-u) house (kaheeai) called at (jit-u) which (dar-i) place the Almighty (vasah-i) dwells; and (bheetar-i) in that (daraa) house, (kavan-u) who (kavan-u) who (lahai) finds that (dar-u) exact spot, i.e. how one gets acess to the Almighty?

(Dar) the place (kaaran-i) for the sake of (jis-u) which I (phiraa) wander (udaasi = sad) longing to find; (koee) someone please (aaey) come and (kahai) tell me (so) that (dar-u) spot, i.e. lead me to the Almighty. 1.

 

ਕਿਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥ ਜੀਵਤਿਆ ਨਹ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Kin biḏẖ sāgar ṯarī▫ai.  Jīvṯi▫ā nah marī▫ai. ||1|| rahā▫o.

 

(Kin = what, bidh-i = method) how can we (tareeai = swim) get across (saagar-u) the ocean, i.e. how do we overcome vices – impediments to union – and find the Almighty?

So that we do not (mareeai) die, i.e. not succumb to vices, while (jeevtiaa) living in temptations of the world. 1.

 

(Rahaau) pause and reflect on this.

 

ਦੁਖੁ ਦਰਵਾਜਾ ਰੋਹੁ ਰਖਵਾਲਾ ਆਸਾ ਅੰਦੇਸਾ ਦੁਇ ਪਟ ਜੜੇ ॥ ਮਾਇਆ ਜਲੁ ਖਾਈ ਪਾਣੀ ਘਰੁ ਬਾਧਿਆ ਸਤ ਕੈ ਆਸਣਿ ਪੁਰਖੁ ਰਹੈ ॥੨॥

Ḏukẖ ḏarvājā rohu rakẖvālā āsā anḏesā ḏu▫e pat jaṛe.  Mā▫i▫ā jal kẖā▫ī pāṇī gẖar bāḏẖi▫ā saṯ kai āsaṇ purakẖ rahai. ||2||

 

The Almighty abides in the house with (darvaaja) the door frame of (dukh-u) grief, and (aasa) wishes and (andeysa) anxiety, i.e. lack of faith, as (duey) the two (patt) shutters (jarrey = fixed) of the door; (roh-u) anger is (rakhvaala) the gatekeeper, i.e. these act as impediments to find the Almighty.

(Maaiaa) the world-play of temptations is (khaaee) the moat/ocean of (jal-u) water; and ghar-u = house) Divine abode is (baadhiaa) constructed on this (paani) this water, i.e. is present in the world-play; (purakh-u) the all-pervasive Almighty (rahai = lives) sits on (aasan) seat (kai) of (sat = truth) truth, i.e. is unaffected by the temptations. 2.

 

ਕਿੰਤੇ ਨਾਮਾ ਅੰਤੁ ਨ ਜਾਣਿਆ ਤੁਮ ਸਰਿ ਨਾਹੀ ਅਵਰੁ ਹਰੇ ॥ ਊਚਾ ਨਹੀ ਕਹਣਾ ਮਨ ਮਹਿ ਰਹਣਾ ਆਪੇ ਜਾਣੈ ਆਪਿ ਕਰੇ ॥੩॥

Kinṯe nāmā anṯ na jāṇi▫ā ṯum sar nāhī avar hare.  Ūcẖā nahī kahṇā man mėh rahṇā āpe jāṇai āp kare. ||3||

 

You have (kintey = how many) countless (naama – names) attributes; their (ant-i = limit) count cannot (jaaniaa = known) be told; there is (naahi = not, avar-u = another) none else (sar-i) equal to (tau) You, o (harey) Almighty.

Message: One can experience God’s presence by praising any of those. There is none like God, so we should not look elsewhere.

No one should (kahnaa = say) claim (oochaa) aloud to have found the Almighty, but (rahna = stay) look (mah-i) within (man) the mind; (aapey = by self) the Almighty (jaanai) knows about everyone as (aap-i) IT-self (karai) makes what everyone is.

Message: God can only be experienced within, and this is beyond expression. 3.

 

ਜਬ ਆਸਾ ਅੰਦੇਸਾ ਤਬ ਹੀ ਕਿਉ ਕਰਿ ਏਕੁ ਕਹੈ ॥ ਆਸਾ ਭੀਤਰਿ ਰਹੈ ਨਿਰਾਸਾ ਤਉ ਨਾਨਕ ਏਕੁ ਮਿਲੈ ॥੪॥

Jab āsā anḏesā ṯab hī ki▫o kar ek kahai.  Āsā bẖīṯar rahai nirāsā ṯa▫o Nānak ek milai. ||4||

 

(Jab) as long as one has (aasa) desires and (andeysa) anxiety, (tab hi) until then one (kiau kar-i = how?) does not (kahai) talk of only (eyk-u) the One Master, i.e. one with doubts is not steadfast in faith.

One should (rahai) remain (niraasa) free of desires while being (maah-i) in the (aasa = desires) temptations, i.e. be steadfast not to succumb to temptations, (tau) then (eyk-u) the One Almighty (milai) is found, says Nanak. 4.

 

ਇਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥ ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ ॥੧॥

In biḏẖ sāgar ṯarī▫ai.  Jīvṯi▫ā i▫o marī▫ai. ||1||

 

(In = this, bidh-i = method) this is how one can (tareeai = swim across) overcome (saagar-u) the ocean of temptations; and (mareeai) die (jeevtiaa) alive, i.e. give up attachment to the world-play like a dead person – and find the Almighty within. 1.

 

ਰਹਾਉ ਦੂਜਾ ॥੩॥

rahā▫o ḏūjā. ||3||

 

(Dooja) second (rahaau) pause to reflect. 3.

 

Note: In Gurbani, as in this Shabad, when there are two pauses, a question is posed in the first and answered in the second. However, there is a difference in this case. The first Rahaau said ਜੀਵਤਿਆ ਨਹ ਮਰੀਐ meaning ‘not die alive’ but the second says ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ meaning ‘this is how to dies alive

 

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Note: In this Shabad, Guru Nanak uses the symbols and expressions used by the Yogis and gives them meaning.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤਿ ਸਬਦੁ ਸਾਖੀ ਮੇਰੀ ਸਿੰਙੀ ਬਾਜੈ ਲੋਕੁ ਸੁਣੇ ॥ ਪਤੁ ਝੋਲੀ ਮੰਗਣ ਕੈ ਤਾਈ ਭੀਖਿਆ ਨਾਮੁ ਪੜੇ ॥੧॥

Rāmkalī mėhlā 1.  Suraṯ sabaḏ sākẖī merī sińī bājai lok suṇe.  Paṯ jẖolī mangaṇ kai ṯā▫ī bẖīkẖi▫ā nām paṛe. ||1||

 

Composition of the first Guru in Raga Raamkali. Fixing my (Surat-i) consciousness on (sabad-u = Divine Word) Divine commands, I accept them (saakhi = instruction) as guide; this is (meyri) my (singni) horn whistle (baajai) playing for (lok-u) people (sunai) to listen.

My mind is (pat-u) the begging bowl and (jholi) bag (kai taai) for (mangan) begging that (bheekhiaa) the alms of (naam-u) Naam (parrey) be put in, i.e. I seek awareness of Naam or Divine virtues and commands. 1.

 

ਬਾਬਾ ਗੋਰਖੁ ਜਾਗੈ ॥ ਗੋਰਖੁ ਸੋ ਜਿਨਿ ਗੋਇ ਉਠਾਲੀ ਕਰਤੇ ਬਾਰ ਨ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Bābā gorakẖ jāgai.  Gorakẖ so jin go▫e uṯẖālī karṯe bār na lāgai. ||1|| rahā▫o.

 

O (baaba) dear, (gorakh-u = protector of earth) the Almighty (jaagai) is awake – ever looks after the creation.

The Nath Yogi calls his mentor Gorakh Nath, but; for me Gorakh is the One Almighty who (otthaali = carries) supports (goey) the world; IT (laagai) takes no (baar) time in doing, i.e. everything happens by natural laws automatically. 1.

(Rahaau) pause and reflect on this.

 

ਪਾਣੀ ਪ੍ਰਾਣ ਪਵਣਿ ਬੰਧਿ ਰਾਖੇ ਚੰਦੁ ਸੂਰਜੁ ਮੁਖਿ ਦੀਏ ॥ ਮਰਣ ਜੀਵਣ ਕਉ ਧਰਤੀ ਦੀਨੀ ਏਤੇ ਗੁਣ ਵਿਸਰੇ ॥੨॥

Pāṇī parāṇ pavaṇ banḏẖ rākẖe cẖanḏ sūraj mukẖ ḏī▫e.  Maraṇ jīvaṇ ka▫o ḏẖarṯī ḏīnī eṯe guṇ visre. ||2||

 

The Creator is so beneficent: IT (bandh-i raakhey = bound) put together (paani) water and (pavan-i) air  – as also earth, fire/heat and space – to create the creatures and provided the (chand-u) moon and (sooraj-u) sun, i.e. the two eyes, (mukh-i) on the face.

And (deeni) has given (dharti) land (kau) for (jeevan) living and (maran) death; IT has done (eytey) so many (gun = virtues) favours, but the creatures (visrey) forget IT. 2.

 

ਸਿਧ ਸਾਧਿਕ ਅਰੁ ਜੋਗੀ ਜੰਗਮ ਪੀਰ ਪੁਰਸ ਬਹੁਤੇਰੇ ॥ ਜੇ ਤਿਨ ਮਿਲਾ ਤ ਕੀਰਤਿ ਆਖਾ ਤਾ ਮਨੁ ਸੇਵ ਕਰੇ ॥੩॥

Siḏẖ sāḏẖik ar jogī jangam pīr puras bahuṯere.  Je ṯin milā ṯa kīraṯ ākẖā ṯā man sev kare. ||3||

 

There are (bahuteyrey) plenty of (puras/purakh) people like (sidh) accomplished saints, (saadhik) seekers, (jogi) Yogis (jangam = on legs) wandering ascetics and (peer) gurus.

(Jey) if I (milaa) meet (tin) them (ta) then I am reminded to (aakha = say/do, keerat-i = praise) praise the Almighty, i.e. if I look at everyone with no malice, (ta) then (man-u) the mind (seyv = service, karey = does) is motivated to remember Divine virtues and commands. 3.

 

ਕਾਗਦੁ ਲੂਣੁ ਰਹੈ ਘ੍ਰਿਤ ਸੰਗੇ ਪਾਣੀ ਕਮਲੁ ਰਹੈ ॥ ਐਸੇ ਭਗਤ ਮਿਲਹਿ ਜਨ ਨਾਨਕ ਤਿਨ ਜਮੁ ਕਿਆ ਕਰੈ ॥੪॥੪॥

Kāgaḏ lūṇ rahai gẖariṯ sange pāṇī kamal rahai.  Aise bẖagaṯ milėh jan Nānak ṯin jam ki▫ā karai. ||4||4||

 

(Kaagad-u) paper or (loon-u) common salt (rahai) remain (sangey) with (ghrit = butter oil) oil – salt put on an oily paper is not dissolved when the paper is put on water, – and (kamal) the lotus flower (rahai) remains untouched by (paani) water.

Those who (miley = meet) keep company to (aisey) such (bhagat) devotees, (kiaa) what can (jam-u) the agent of Divine justice (karai) do to (tin) them, i.e. as it has orders to keep away from them, says (jan) humble Nanak? 4. 4.

 

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Note: This Shabad shows Guru Nanak’s conversation with a Yogi. It uses expressions used by the Yogis.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਣਿ ਮਾਛਿੰਦ੍ਰਾ ਨਾਨਕੁ ਬੋਲੈ ॥ ਵਸਗਤਿ ਪੰਚ ਕਰੇ ਨਹ ਡੋਲੈ ॥ ਐਸੀ ਜੁਗਤਿ ਜੋਗ ਕਉ ਪਾਲੇ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ॥੧॥

Rāmkalī mėhlā 1.  Suṇ mācẖẖinḏarā Nānak bolai.  vasgaṯ pancẖ kare nah dolai.  Aisī jugaṯ jog ka▫o pāle.  Āp ṯarai sagle kul ṯāre. ||1||

 

Composition of the first Guru in Raga Raamkali. (Sun-i) listen, o Yogi named Maachhindra, (bolai) says Nanak. One who (vasigat-i = control, karai = does/keeps) overcomes (panch) the five vices – lust, wrath, greed, attachment to the world-play and vanity – does not (ddolai) waver in the face of temptations.

And (paalai = nurtures) maintains (aisi) such (jugat-i kau) method of, i.e. acts so as to, attain (jog) union with the Almighty; S/he is a real Yogi; s/he (aap-i) him/her-self, (tarai = swims) gets across the world-ocean of vices and (taarai = ferries) takes across (sagley) all (kul) lineage, i.e. those who associate with him/her.

 

ਸੋ ਅਉਧੂਤੁ ਐਸੀ ਮਤਿ ਪਾਵੈ ॥ ਅਹਿਨਿਸਿ ਸੁੰਨਿ ਸਮਾਧਿ ਸਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥

So a▫uḏẖūṯ aisī maṯ pāvai.  Ahinis sunn samāḏẖ samāvai. ||1|| rahā▫o.

 

(So) that (audhoot-u = ascetic) Yogi (paavai) attains (aisi) such (mat-i) understanding; s/he (samaavai) remains absorbed in the Almighty (sunn-i = numbed) in unshakable (samaadh-i) deep contemplation. 1.

(Rahaau) pause and reflect on this.

 

ਭਿਖਿਆ ਭਾਇ ਭਗਤਿ ਭੈ ਚਲੈ ॥ ਹੋਵੈ ਸੁ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖਿ ਅਮੁਲੈ ॥ ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥ ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥
Bẖikẖi▫ā bẖā▫e bẖagaṯ bẖai cẖalai.  Hovai so ṯaripaṯ sanṯokẖ amulai.  Ḏẖi▫ān rūp ho▫e āsaṇ pāvai.  Sacẖ nām ṯāṛī cẖiṯ lāvai. ||2||

 

Instead of begging for (bhikhiaa) alms of material things s/he (chalai = walks) lives in (bhai = fear) obedience to Divine commands with (bhaaey) loving (bhagat-i) devotion – as sustenance for the soul; s/he (hovai) is (su-tripat-i) well satisfied with (amulai) the invaluable (santokh-i = contentment) happiness in living by Divine will.

S/he (paavai) attains (aasan-u) posture of becoming (roop-i) an embodiment of (dhiaan) concentration; and (laavai) fixes (chit) the mind (taarri) in deep contemplation (naam-i) on virtues and commands (sach-i) the Eternal. 2.

 

ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ ਸੁਣਿ ਮਾਛਿੰਦ੍ਰਾ ਅਉਧੂ ਨੀਸਾਣੀ ॥ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੁ ਵਲਾਏ ॥ ਨਿਹਚਉ ਨਾਨਕ ਕਰਤੇ ਪਾਏ ॥੩॥

Nānak bolai amriṯ baṇī.  Suṇ mācẖẖinḏarā a▫oḏẖū nīsāṇī.  Āsā māhi nirās valā▫e.  Nihcẖa▫o Nānak karṯe pā▫e. ||3||

 

Nanak (bolai) says (amrit) the life-giving (baani) words – received from the Divine; (sun-i) listen to (neesaani) the sign/identification of (audhoo) a Yogi, Maachhindra.

(Maah-i) in the world of (aasa) expectations s/he (valaaey = spends life) remains (niraas-u) without desires, i.e. is devoted without seeking reward. S/he (nihchau) certainly (paaey) finds (kartey) the Creator, says Nanak. 3.

 

ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਅਗਮੁ ਸੁਣਾਏ ॥ ਗੁਰ ਚੇਲੇ ਕੀ ਸੰਧਿ ਮਿਲਾਏ ॥ ਦੀਖਿਆ ਦਾਰੂ ਭੋਜਨੁ ਖਾਇ ॥ ਛਿਅ ਦਰਸਨ ਕੀ ਸੋਝੀ ਪਾਇ ॥੪॥੫॥

Paraṇvaṯ Nānak agam suṇā▫e.  Gur cẖele kī sanḏẖ milā▫e.  Ḏīkẖi▫ā ḏārū bẖojan kẖā▫e.  Cẖẖi▫a ḏarsan kī sojẖī pā▫e. ||4||5||

 

Nanak (pranvat-i) submits and (sunaaey) tells the teachings of (agam-u = shastras) the scriptures; which (milaaey) bring (sandh-i) union (ki) of (gur) the guru and (cheyley) disciple, i.e. the Almighty and the seeker.

S/he (khaaey) eats (bhojan) the food and (daaroo) medicine of (deekhiaa) teachings of the guru, i.e. these are the sustenance to overcome vices in life; s/he (paaey) obtains (sojhi) understanding of (chh-i) the six (darsan = philosophies) schools of thought, namely Nyaya, Vaiseskhya, Yoga, Mimamsa and Vedanta, i.e. all wisdom, through the guru’s teachings. 4. 5.