SGGS pp 878-879, Raamkali M: 1, Shabads 6-11.

 

Note: In this Shabad, Guru Nanak makes us conscious of human vulnerability to temptations around, while applying it to himself. One should realize that temptations can be overcome only with the guru’s guidance on how to live by Hukam or Divine commands. These are present within but forgotten. The guru gives awareness of them.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਹਮ ਡੋਲਤ ਬੇੜੀ ਪਾਪ ਭਰੀ ਹੈ ਪਵਣੁ ਲਗੈ ਮਤੁ ਜਾਈ ॥ ਸਨਮੁਖ ਸਿਧ ਭੇਟਣ ਕਉ ਆਏ ਨਿਹਚਉ ਦੇਹਿ ਵਡਿਆਈ ॥੧॥

Rāmkalī mėhlā 1.  Ham dolaṯ beṛī pāp bẖarī hai pavaṇ lagai maṯ jā▫ī.  Sanmukẖ siḏẖ bẖetaṇ ka▫o ā▫e nihcẖa▫o ḏėh vadi▫ā▫ī. ||1||

 

Composition of the first Guru in Raga Raamkali: (Ham) my (beyrri) boat is (bhari = full) loaded, i.e. my life is full of, (paap) wrong-doings and (ddolat) rocking, i.e. I do not have the virtues to remain stable; I am afraid that when a gust of (pavan-u) wind (lagai) comes (mat-u) lest the boat shoul (jaaee = goes) sink, i.e. I succumb to temptations.

O my guru, I (aaey) have come (sanmukh) face to face (kau) to you to help me (bheyttan) find (sidh) the Almighty, with (nihchau) the confidence that You would (deyh-i) impart (vaddiaaee) virtues, i.e.  make me aware of the Divine virtues and ability to emulate them – so as to find the Master. 1.

 

ਗੁਰ ਤਾਰਿ ਤਾਰਣਹਾਰਿਆ ॥ ਦੇਹਿ ਭਗਤਿ ਪੂਰਨ ਅਵਿਨਾਸੀ ਹਉ ਤੁਝ ਕਉ ਬਲਿਹਾਰਿਆ ॥੧॥ ਰਹਾਉ ॥

Gur ṯār ṯāraṇhāri▫ā.  Ḏėh bẖagaṯ pūran avināsī ha▫o ṯujẖ ka▫o balihāri▫ā. ||1|| rahā▫o.

 

O my (gur) guru, you are (taaranhaariaa = capable of ferrying) can help overcome vices, please (taar-i) ferry me across the world-ocean of vices.

Please (deyh-i = give) impart (bhagat-i) devotion – motivation to live by virtues and commands of (pooran) all-pervasive (avinaasi = imperishable) Eternal Master; (hau) I (balihaariaa = am sacrifice, kau = to) shall do anything on your bidding. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਧ ਸਾਧਿਕ ਜੋਗੀ ਅਰੁ ਜੰਗਮ ਏਕੁ ਸਿਧੁ ਜਿਨੀ ਧਿਆਇਆ ॥ ਪਰਸਤ ਪੈਰ ਸਿਝਤ ਤੇ ਸੁਆਮੀ ਅਖਰੁ ਜਿਨ ਕਉ ਆਇਆ ॥੨॥

Siḏẖ sāḏẖik jogī ar jangam ek siḏẖ jinī ḏẖi▫ā▫i▫ā.  Parsaṯ pair sijẖaṯ ṯe su▫āmī akẖar jin ka▫o ā▫i▫ā. ||2||

 

There are many people who seek the Almighty; like (sidh) accomplished saints, (saadhik) seekers, (jogi) Yogis and (jangam) wandering ascetics (jinni) who (dhiaaiaa) pay attention to commands of (ek-u) the One (sidh-u = accomplished Master) the Almighty.

(Jin) those (kau) to whom (akhar-u = word) Divine commands are imparted by the guru, (tey) they (parsat = touch, pair = feet) obey (suaami) the Master and (sijhat) succeed in resisting vices – and find the Almighty. 2.

 

ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਨ ਜਾਨਾ ਨਾਮੁ ਜਪੀ ਪ੍ਰਭ ਤੇਰਾ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਭੇਟਿਓ ਸਾਚੈ ਸਬਦਿ ਨਿਬੇਰਾ ॥੩॥੬॥

Jap ṯap sanjam karam na jānā nām japī parabẖ ṯerā.  Gur parmesar Nānak bẖeti▫o sācẖai sabaḏ niberā. ||3||6||

 

I do not (jaana = know) perform (jap) recitation of mantras, (tap) austerities, (sanjam) control of organs or other (karam) rituals; I only (japi) keep in mind (teyra) Your (naam-u) virtues and commands, o (prabh) Master.

I have the confidence that one who (bheyttio) finds (gur-u) the guru – and follows his teachings -, finds (parmaeysar-u) the Supreme Master; his/her being cycles of births and deaths (nibeyrra) end by following (sabad-i) commands of (saachai) the Eternal, says Guru Nanak. 3. 6.

 

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Note: Traditionally women light oil lamps made of clay, put them on a raft and let them float on water. This is done for self-enlightenment. In this Shabad Guru Nanak uses this as allegory and says that we should try to enlighten the mind.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸੁਰਤੀ ਸੁਰਤਿ ਰਲਾਈਐ ਏਤੁ ॥ ਤਨੁ ਕਰਿ ਤੁਲਹਾ ਲੰਘਹਿ ਜੇਤੁ ॥ ਅੰਤਰਿ ਭਾਹਿ ਤਿਸੈ ਤੂ ਰਖੁ ॥ ਅਹਿਨਿਸਿ ਦੀਵਾ ਬਲੈ ਅਥਕੁ ॥੧॥

Rāmkalī mėhlā 1.  Surṯī suraṯ ralā▫ī▫ai eṯ.  Ŧan kar ṯulhā langẖėh jeṯ.  Anṯar bẖāhi ṯisai ṯū rakẖ.  Ahinis ḏīvā balai athak. ||1||

 

Composition of the first Guru in Raga Raamkali: (Et-u) this is how we should (ralaaeeai) merge our (surti) consciousness (surat-i) in the Supreme Spirit; and that is (jeyt-u) by which one (kar-i) makes (tan) the body (tulhaa) a raft, i.e. make your conduct, such as to (langhah-i) get across the world-ocean of vices to the Almighty.

There is (bhaah-i) the fire – of craving to satisfy desires – (antar-i) within; (too) you should (rakh-u control them. Then (deevaa) the lamp shall (balai) burn/light (athak-u = un-tired) continuously, i.e. you mind will ever be enlightened and experience the Almighty within. 1

 

ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥ ਜਿਤੁ ਦੀਵੈ ਸਭ ਸੋਝੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Aisā ḏīvā nīr ṯarā▫e.  Jiṯ ḏīvai sabẖ sojẖī pā▫e. ||1|| rahā▫o.

 

(Rahaau) pause and reflect on this. (Taraaey) cause to float (aisa) such (deeva) a lamp (neer-i) on the water – of craving/vices which blind the mind – (jit) by which (deevai) lamp you (paaey = obtain, sojhi = awareness) can see the Almighty within. 1.

 

ਹਛੀ ਮਿਟੀ ਸੋਝੀ ਹੋਇ ॥ ਤਾ ਕਾ ਕੀਆ ਮਾਨੈ ਸੋਇ ॥ ਕਰਣੀ ਤੇ ਕਰਿ ਚਕਹੁ ਢਾਲਿ ॥ ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥੨॥

Hacẖẖī mitī sojẖī ho▫e.  Ŧā kā kī▫ā mānai so▫e.  Karṇī ṯe kar cẖakahu dẖāl.  Aithai othai nibhī nāl. ||2||

 

(Hachhi) good (mitti) clay – makes a good earthen lamp; similarly (sojhi) awareness of Divine virtues makes the mind virtuous; (soey = that) the Almighty (maanai) approves (keeaa = done) the deeds of such a person. The earthen wares are molded on a rotating horizontal wheel by the potter; (ddhaal-i) mold your life (chakahu) on the wheel – i.e. be enlightened to (kar-i) do good (karni) deeds. Such deeds (nibahaee) last – are there to help – (eythai) here and (othai = there) in the hereafter. 2.

 

ਆਪੇ ਨਦਰਿ ਕਰੇ ਜਾ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਤਿਤੁ ਘਟਿ ਦੀਵਾ ਨਿਹਚਲੁ ਹੋਇ ॥ ਪਾਣੀ ਮਰੈ ਨ ਬੁਝਾਇਆ ਜਾਇ ॥ ਐਸਾ ਦੀਵਾ ਨੀਰਿ ਤਰਾਇ ॥੩॥

Āpe naḏar kare jā so▫e.  Gurmukẖ virlā būjẖai ko▫e.  Ŧiṯ gẖat ḏīvā nihcẖal ho▫e.  Pāṇī marai na bujẖā▫i▫ā jā▫e.  Aisā ḏīvā nīr ṯarā▫e. ||3||

 

Awareness comes (ja) when (soey) the Almighty (aapey) IT-self (karey = casts, nadar-i = sight) bestows grace; (koey) some (virla) rare person (gurmukh-i) guided by the guru (boojhai) gets this awareness with Divine grace.

(Deeva) the lamp (hoey) remains (nihchal-u = unshakable) continuously lit in (tit-u) that (ghatt) mind; that mind does not (marai = die) suucumb to (paani = water/ocean of -) vices nor (jaaey) can it be (bujhaaiaa) extinguished – by gusts of wind/temptations in the world-play. (Aisa) such a (deeva = lamp) mind (taraaey = ferried) gets one across (neer-i = on water) the world-ocean of vices. 3.

 

ਡੋਲੈ ਵਾਉ ਨ ਵਡਾ ਹੋਇ ॥ ਜਾਪੈ ਜਿਉ ਸਿੰਘਾਸਣਿ ਲੋਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣੁ ਸੂਦੁ ਕਿ ਵੈਸੁ ॥ ਨਿਰਤਿ ਨ ਪਾਈਆ ਗਣੀ ਸਹੰਸ ॥ ਐਸਾ ਦੀਵਾ ਬਾਲੇ ਕੋਇ ॥ ਨਾਨਕ ਸੋ ਪਾਰੰਗਤਿ ਹੋਇ ॥੪॥੭॥

Dolai vā▫o na vadā ho▫e.  Jāpai ji▫o singẖāsaṇ lo▫e.  Kẖaṯrī barāhmaṇ sūḏ kė vais.  Niraṯ na pā▫ī▫ā gaṇī sahaʼns.  Aisā ḏīvā bāle ko▫e.  Nānak so pārangaṯ ho▫e. ||4||7||

 

That mind neither (ddolai) wavers (vaau = wind) in face of temptations nor (hoey = becomes old to complete life) is extinguished; with (loey) light of this lamp/awareness the Almighty (jaapai) seems (jiau = like) as if sitting (singhaasan-i) on the throne – of mind/faith.

Khatri, Brahmin, (sood-u) Sudra (k-i) or Vais, i.e. the caste is no consideration; one can count (sahans) thousands of castes, but none of them can (paaeeaa) obtain (nirat-i = decision) worth of the Almighty; if (koey) someone (baalai) lights (aisa) such (deeva) lamp, i.e. gets this awareness; (so) that person (paarangat-i = on far side, hoey = becomes/gets across) gets across the world-ocean of vices, to the Akmighty, says Nanak. 4. 7.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥ ਸਾਚੁ ਭੇਟ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥ ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥

Rāmkalī mėhlā 1.  Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.  Sācẖ bẖet baisaṇ ka▫o thā▫o.  Saṯ sanṯokẖ hovai arḏās.  Ŧā suṇ saḏ bahāle pās. ||1||

 

Composition of the first Guru in Raga Raamkali: O Almighty, (mannan-u) obeying (teyra) Your (naau) Naam/commands is (nivan-u) paying obeisance (tudh no) to You; (saach-u) truthful living is making (bheytt) offering; these enable to get (thaau) a place (kau) to (baisan) sit with You, i.e. obtain Your acceptance.

When (ardaas-i) supplication is of (sat-u) truthfulness and (santokh = contentment) being happy with Your will; (ta) then (sun-i) on listening to the supplication, You Yourself (sad-i) call that soul and (bahaaley) invite it to be seated (paas-i) with You. 1.

 

ਨਾਨਕ ਬਿਰਥਾ ਕੋਇ ਨ ਹੋਇ ॥ ਐਸੀ ਦਰਗਹ ਸਾਚਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Nānak birthā ko▫e na ho▫e.  Aisī ḏargėh sācẖā so▫e. ||1|| rahā▫o.

 

(Na koey) no one (hoey = is) returns (birtha) empty-handed from the Almighty, says Nanak; (aisi) such is (dargah = court) the seat on which (saacha) the Eternal (soey = that) Almighty sits. 1.

(Rahaau) pause and reflect on this.

 

ਪ੍ਰਾਪਤਿ ਪੋਤਾ ਕਰਮੁ ਪਸਾਉ ॥ ਤੂ ਦੇਵਹਿ ਮੰਗਤ ਜਨ ਚਾਉ ॥ ਭਾਡੈ ਭਾਉ ਪਵੈ ਤਿਤੁ ਆਇ ॥ ਧੁਰਿ ਤੈ ਛੋਡੀ ਕੀਮਤਿ ਪਾਇ ॥੨॥

Parāpaṯ poṯā karam pasā▫o.  Ŧū ḏevėh mangaṯ jan cẖā▫o.  Bẖādai bẖā▫o pavai ṯiṯ ā▫e.  Ḏẖur ṯai cẖẖodī kīmaṯ pā▫e. ||2||

 

(Pota) the treasure/wealth of awareness of Your virtues (praapat-i) is obtained when You (pasaau = spread) bestow (karam-u) grace; (jan) the devotees (mangat) ask from You and (too) You (deyvah-i) give (chaau) lovingly.

(Bhaau) love (aaey) comes and (pavai) pours (bhaanddai = in the vessel) into the mind of (tit-u) that person; (tai) You (chhoddi paa-e) have fixed (keemat-i) price, i.e. fitness to receive grace is decided by (tai) You (dhur-i) at the source –You know the worth of everyone based on their deeds. 2.

 

ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋ ਕਿਛੁ ਕਰੈ ॥ ਅਪਨੀ ਕੀਮਤਿ ਆਪੇ ਧਰੈ ॥ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਆ ਹਰਿ ਰਾਇ ॥ ਨਾ ਕੋ ਆਵੈ ਨਾ ਕੋ ਜਾਇ ॥੩॥

Jin kicẖẖ kī▫ā so kicẖẖ karai.  Apnī kīmaṯ āpe ḏẖarai.  Gurmukẖ pargat ho▫ā har rā▫e.  Nā ko āvai nā ko jā▫e. ||3||

 

One (jin-i) who (keeaa = does) makes (kichh-u) something, (so) that (karai) does (kichh-u) something with it, i.e. the Creator alone knows about the creation; IT (dharai) places (aapni = own) IT’s (keemat-i) value (aapey) IT-self, i.e. imparts awareness of IT’s capabilities.

(Raaey = king) the Sovereign (har-i) Almighty (pargatt hoaa) manifests, i.e. awareness of Divine virtues and commands comes, (gurmukh-i) with the guru’s guidance; then one understands that neither (ko) anyone (aavai = comes) is born nor anyone (jaaey = goes) dies – it is the Creator’s play. 3.

 

ਲੋਕੁ ਧਿਕਾਰੁ ਕਹੈ ਮੰਗਤ ਜਨ ਮਾਗਤ ਮਾਨੁ ਨ ਪਾਇਆ ॥ ਸਹ ਕੀਆ ਗਲਾ ਦਰ ਕੀਆ ਬਾਤਾ ਤੈ ਤਾ ਕਹਣੁ ਕਹਾਇਆ ॥੪॥੮॥

Lok ḏẖikār kahai mangaṯ jan māgaṯ mān na pā▫i▫ā.  Sah kī▫ā galā ḏar kī▫ā bāṯā ṯai ṯā kahaṇ kahā▫i▫ā. ||4||8||

 

(Lok-u) people (kahai) call (jan) persons who (mangat) beg, (dhikaar-u) shameful, because (maan-u) honor is not (paaiaa) received (maagat) by begging.

But I am happy to be beggar at Your gate because (galaa = talk) the story of (baata) what happens at (dar) the court/place of (sah) the Master are different, (tai) You (ta) alone (kahaaiaa) cause to say (kahn-u = asking) what is said, i.e. You motivate to invoke, ask and they receive from You. 4. 8.

 

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Note: The way the whole ocean and a drop taken from it have the same attributes, the creature can identify the self with the Creator. Plays of the Creator are known to IT-self, but we can get some understanding with the guru’s guidance. We then understand how to conduct ourselves and be free from temptations in life, and so not be reborn. This is the message of Guru Nanak in this Shabad

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਸਾਗਰ ਮਹਿ ਬੂੰਦ ਬੂੰਦ ਮਹਿ ਸਾਗਰੁ ਕਵਣੁ ਬੁਝੈ ਬਿਧਿ ਜਾਣੈ ॥ ਉਤਭੁਜ ਚਲਤ ਆਪਿ ਕਰਿ ਚੀਨੈ ਆਪੇ ਤਤੁ ਪਛਾਣੈ ॥੧॥

Rāmkalī mėhlā 1.  Sāgar mėh būnḏ būnḏ mėh sāgar kavaṇ bujẖai biḏẖ jāṇai.  Uṯ▫bẖuj cẖalaṯ āp kar cẖīnai āpe ṯaṯ pacẖẖāṇai. ||1||

 

Composition of the first Guru in Raga Raamkali: (Mah-i) in (saagar) the ocean are (boond) drops of water, and (mah-i) in every (boond) drop of water taken thereform are the attributes of the ocean, i.e. the soul which comes from the Almighty has IT’s virtues – but needs to know them; who (bujhai) can have awareness of the depth of the ocean/ virtues of the Master; the Almighty alone (jaanai) knows (bidh-i) IT’s worth.

(Aap-i = self) the Creator who has (kar-i) created (chalat) the play of (utbhuj-i) creatures from the soil – as also Anddaj = from egg, Jeraj = from womb and Seytaj = from sweat, i.e. all types of creatures -, (cheenai) knows and (pachhaanai) understands (tat-u) the reality of IT’s play. 1.

 

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ਐਸਾ ਗਿਆਨੁ ਬੀਚਾਰੈ ਕੋਈ ॥ ਤਿਸ ਤੇ ਮੁਕਤਿ ਪਰਮ ਗਤਿ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān bīcẖārai ko▫ī.  Ŧis ṯe mukaṯ param gaṯ ho▫ī. ||1|| rahā▫o.

 

(Koi) some one who (beechaarai) contemplates (aisa) such (giaan-u) awareness; then (tey) with (tis) that awareness, and (param) the Supreme (gat-i) state of attaining unon with the Creator and (mukat-i) emancipation from vices in life, and from rbirth on death, (hoee = happens) is attained. 1.

(Rahaau) pause and reflect on this.

 

ਦਿਨ ਮਹਿ ਰੈਣਿ ਰੈਣਿ ਮਹਿ ਦਿਨੀਅਰੁ ਉਸਨ ਸੀਤ ਬਿਧਿ ਸੋਈ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਅਵਰੁ ਨ ਜਾਣੈ ਗੁਰ ਬਿਨੁ ਸਮਝ ਨ ਹੋਈ ॥੨॥

Ḏin mėh raiṇ raiṇ mėh ḏinī▫ar usan sīṯ biḏẖ so▫ī.  Ŧā kī gaṯ miṯ avar na jāṇai gur bin samajẖ na ho▫ī. ||2||

 

(Rain-i) night is (mah-i) in (din) the day, i.e. night changes to day and (dineear-u = sun) light (mah-i) is in, i.e. removes, (rain-i = night) darkness; (soee) the same (bidh-i) way (usan) heat/summer and (seet = cold) winter come and go.

 

No one (avar-u) else (jaanai) knows (gat-i) the state and (mit-i = measure) expanse and powers (ki) of (ta = that) the Almighty except IT-self; (samajh) understanding of this does not (hoee) come about (bin-u) without the guru. 2.

 

ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥ ਧੁਨਿ ਮਹਿ ਧਿਆਨੁ ਧਿਆਨ ਮਹਿ ਜਾਨਿਆ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਨੀ ॥੩॥

Purakẖ mėh nār nār mėh purkẖā būjẖhu barahm gi▫ānī.  Ḏẖun mėh ḏẖi▫ān ḏẖi▫ān mėh jāni▫ā gurmukẖ akath kahānī. ||3||

 

(Naar-i) the woman is (mah-i) in (purakh) the man, and (purkha) man is (mah-i) in (naar-i) the woman, i.e. man is born of a woman and woman is created with the male semen uniting with female egg; be (giaani) a knower of virtues of (brahm) the Creator and (boojhahu) understand this.

(Dhiaan-u) attention is (mah) in (dhun-i) sound, i.e. when attention is paid to the Divine World within, then (jaaniaa = known) awareness of the Almighty comes (mah-i) through (dhiaan) paying attention; (kahaani) the story is (akath) indescribable – is not known to ordinary mortals; only (gurmukh-i) one who follows the guru’s word knows it. 3.

 

ਮਨ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਮਨੂਆ ਪੰਚ ਮਿਲੇ ਗੁਰ ਭਾਈ ॥ ਨਾਨਕ ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰੀ ਜਿਨ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥੪॥੯॥

Man mėh joṯ joṯ mėh manū▫ā pancẖ mile gur bẖā▫ī.  Nānak ṯin kai saḏ balihārī jin ek sabaḏ liv lā▫ī. ||4||9||

 

When (jot-i = light) Divine Spirit is identified (mah-i) in (man) the mind, (manooaa) the mind is absorbed in (jot-i) the Almighty; (panch) the selected people – who live by Diivn virtues – (miley) are brought together (gur = guru, bhaaee = brethren) by the guru’s teachings – they together praise and learn to emulate Divine virtues in holy congregation – and are no longer tempted.

I (sad) ever (balihaarai = am sacrifice, tin kai to them) adore those (jin) who (laaee) fix (liv) attention on (sabad-i = on the word) commands of (eyk) the One Almighty, says Guru Nanak. 9.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਜਾ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਤਾ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰੀ ॥ ਸੋ ਸੇਵਕਿ ਰਾਮ ਪਿਆਰੀ ॥ ਜੋ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰੀ ॥੧॥

Rāmkalī mėhlā 1.  Jā har parabẖ kirpā ḏẖārī.  Ŧā ha▫umai vicẖahu mārī.  So sevak rām pi▫ārī.  Jo gur sabḏī bīcẖārī. ||1||

 

Composition of the first Guru in Raga Raamkali: (Ja) when (har-i) the Almighty (prabh-i) Master (dhaari) bestows (kirpa = kindness) grace; (ta) then (haumai) ego is (maari = killed) dispelled (vichahu) from within.

(So) such a (seyvak-i = maid servant) soul-wife is (piaari) loved by (raam) the all-pervasive Almighty-husband; she is one (jo) who (beechaari = reflects) lives (sabdi) by the teachings of the guru. 1.

 

ਸੋ ਹਰਿ ਜਨੁ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥ ਅਹਿਨਿਸਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਲਾਜ ਛੋਡਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵੈ ॥੧॥ ਰਹਾਉ ॥

So har jan har parabẖ bẖāvai.  Ahinis bẖagaṯ kare ḏin rāṯī lāj cẖẖod har ke guṇ gāvai. ||1|| rahā▫o.

 

(So) that (jan-u) devotee of (har-i) the Almighty (bhaavai) is pleasing to (har-i) the Almighty (prabh) Master.

S/he (kareye = practices, bhagat-i = devotion) lives by Divine virtues and commands (ahinis-i) day and night (din = day, raati = night) all the time; s/he (chhodd-i = forsakes) does not care (laaj = honor or shame) what people say, but (gaavai = sings) praises and lives by (gun) virtues (key) of (har-i) the Almighty.

(Rahaau) pause and reflect on this.

 

ਧੁਨਿ ਵਾਜੇ ਅਨਹਦ ਘੋਰਾ ॥ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਰਸਿ ਮੋਰਾ ॥ ਗੁਰ ਪੂਰੈ ਸਚੁ ਸਮਾਇਆ ॥ ਗੁਰੁ ਆਦਿ ਪੁਰਖੁ ਹਰਿ ਪਾਇਆ ॥੨॥

Ḏẖun vāje anhaḏ gẖorā.  Man māni▫ā har ras morā.  Gur pūrai sacẖ samā▫i▫ā.  Gur āḏ purakẖ har pā▫i▫ā. ||2||

 

(Ghoraa) profound (anhad) incessant (dhun-i = sound) celestial music (vaajey) plays within the mind; (mora) my (man-u) mind (maaiaa = agrees) is happy (ras-i) with the taste of listening to the messages of (har-i) the Almighty;

(Poorai) the true guru (samaaiaa) causes to abide (sach-u) the Eternal Master in my mind, i.e. to be remembered ; this is how I (paaiaa) found (gur-u) the Great (aad-i) Primal (purakh) Being within. 2.

 

ਸਭਿ ਨਾਦ ਬੇਦ ਗੁਰਬਾਣੀ ॥ ਮਨੁ ਰਾਤਾ ਸਾਰਿਗਪਾਣੀ ॥ ਤਹ ਤੀਰਥ ਵਰਤ ਤਪ ਸਾਰੇ ॥ ਗੁਰ ਮਿਲਿਆ ਹਰਿ ਨਿਸਤਾਰੇ ॥੩॥

Sabẖ nāḏ beḏ gurbāṇī.  Man rāṯā sārigpāṇī.  Ŧah ṯirath varaṯ ṯap sāre.  Gur mili▫ā har nisṯāre. ||3||

 

The Yogi says (naad) music connects him to God and the Pandit believes (beyd = Veda) scriptural reading does; for me, (gurbani) the guru’s word is (sabh-i) all Naad and B-ed; with it, (man) the mind is (raata) imbued with love of (saarigpaani = provider of water for the rain bird) the Almighty.

(Saarey) all (teerath) pilgrimages, (varat) fasts and (tap) austerities are covered in (tah = there) that, i.e. there is no need for them. Those who (miliaa) find the guru and follow him, (har-i) the Almighty (nistaarey = takes across the night – overnight stop for the soul) emancipates them from rebirth in the world. 3.

 

ਜਹ ਆਪੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ ਗੁਰ ਚਰਣੀ ਸੇਵਕੁ ਲਾਗਾ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਬਦਿ ਮਿਲਾਇਆ ॥੪॥੧੦॥

Jah āp ga▫i▫ā bẖa▫o bẖāgā.  Gur cẖarṇī sevak lāgā.  Gur saṯgur bẖaram cẖukā▫i▫ā.  Kaho Nānak sabaḏ milā▫i▫ā. ||4||10||

 

(Jah = where) one from whose mind (aap-u = self) ego (gaiaa) leaves – s/he commits no transgressions and thus his/her (bhau) fear of retribution (bhaaga = runs) is obviated; such (sevak-u) a devotee is ever (laaga) attached to (charni) the feet of, i.e. ever lives in obedience to, (gur) the guru.

(Gur-i) the great (satiguri-i) true guru (chukaaiaa) ends (bharam) the delusion that the Almighty is not with me; s/he (milaaiaa) is united with the Almighty (sabad-i) through teachings of the guru, (kahu) says Nanak. 4. 10.

 

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Note: In this Shabad, Guru Nanak first describes a pretentious Yogi and then gives the qualities of a true Yogi.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਛਾਦਨੁ ਭੋਜਨੁ ਮਾਗਤੁ ਭਾਗੈ ॥ ਖੁਧਿਆ ਦੁਸਟ ਜਲੈ ਦੁਖੁ ਆਗੈ ॥ ਗੁਰਮਤਿ ਨਹੀ ਲੀਨੀ ਦੁਰਮਤਿ ਪਤਿ ਖੋਈ ॥ ਗੁਰਮਤਿ ਭਗਤਿ ਪਾਵੈ ਜਨੁ ਕੋਈ ॥੧॥

Rāmkalī mėhlā 1.  Cẖẖāḏan bẖojan māgaṯ bẖāgai.  Kẖuḏẖi▫ā ḏusat jalai ḏukẖ āgai.  Gurmaṯ nahī līnī ḏurmaṯ paṯ kẖo▫ī.  Gurmaṯ bẖagaṯ pāvai jan ko▫ī. ||1||

 

Composition of the first Guru in Raga Raamkali: One who does not work but (bhaagai = runs) goes about (maagat-u) begging for (chhaadan) clothes and (bhojan) food; that (dustt = evil) ignoble person (jalai) keeps burning in the fire of (khudhiaa = hunger) craving – running to satify desires – and experiences (dukh-u) grief (aagai = ahead) here and in the hereadfter – is put in cycles of births and deaths, i.e. does not obtain union with the Almighty which should be the aim of a Yogi.

S/he is one who does not (leeni = take) follow (gurmat-i) the guru’s counsel and, acting by his/her own (durmat-i) base thinking, (khoee) loses (pat-i) honor in life and does not obtain acceptance for union with the Almighty; (koee) some rare (jan-u) person (paavai) receives (gurmat-i) the guru’s guidance for (bhagat-i = devotion) living by Divine virtues and commands. 1.

 

ਜੋਗੀ ਜੁਗਤਿ ਸਹਜ ਘਰਿ ਵਾਸੈ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਏਕੋ ਕਰਿ ਦੇਖਿਆ ਭੀਖਿਆ ਭਾਇ ਸਬਦਿ ਤ੍ਰਿਪਤਾਸੈ ॥੧॥ ਰਹਾਉ ॥

Jogī jugaṯ sahj gẖar vāsai.  Ėk ḏarisat eko kar ḏekẖi▫ā bẖīkẖi▫ā bẖā▫e sabaḏ ṯaripṯāsai. ||1|| rahā▫o.

 

A true (jogi) Yogi (vaasai = abides) remains (ghar-i = in house) a state of (sahj) poise – not tempted by the world-play.

S/he (deykhiaa) sees (eyko) the One Almighty in everyone/thing with (eyko) one (dristt-i) sight – looks at all equally and without malice; s/he (triptaasai) is satiated to receive (bheekhiaa = alms) the benediction of ability to live by (bhaa-e) love of (sabad-i) the Divine Word, i.e. is happy to live by Divine commands. 1.

(Rahaau) pause and reflect on this.

 

ਪੰਚ ਬੈਲ ਗਡੀਆ ਦੇਹ ਧਾਰੀ ॥ ਰਾਮ ਕਲਾ ਨਿਬਹੈ ਪਤਿ ਸਾਰੀ ॥ ਧਰ ਤੂਟੀ ਗਾਡੋ ਸਿਰ ਭਾਰਿ ॥ ਲਕਰੀ ਬਿਖਰਿ ਜਰੀ ਮੰਝ ਭਾਰਿ ॥੨॥

Pancẖ bail gadī▫ā ḏeh ḏẖārī.  Rām kalā nibhai paṯ sārī.  Ḏẖar ṯūtī gādo sir bẖār.  Lakrī bikẖar jarī manjẖ bẖār. ||2||

 

(Panch) the five (bail) oxen (dhaar-i = support) pull (gaddeeaa) the carriage of (deyh) the body, i.e. one acts guided by perception of the five sensory organs. The body receives (saari) all (pat-i) honor) as long as (kalaa) the power of (raam) the Almighty (nibahai) lasts, i.e. as long as it has life in it.

When (dhar) the support (tootti = breaks) is withdrawn, (gaaddo = carriage) the body-carriage falls (bhaar-i) on (sir) the head – dies; when the body (jari) burns (bhaar-i) with load (manjh) within, i.e. as it is, (lakri) the wooden parts (bikhar-i) are scattered, i.e. the bones and other organs are rendered ineffective. 2.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰਿ ਜੋਗੀ ॥ ਦੁਖੁ ਸੁਖੁ ਸਮ ਕਰਣਾ ਸੋਗ ਬਿਓਗੀ ॥ ਭੁਗਤਿ ਨਾਮੁ ਗੁਰ ਸਬਦਿ ਬੀਚਾਰੀ ॥ ਅਸਥਿਰੁ ਕੰਧੁ ਜਪੈ ਨਿਰੰਕਾਰੀ ॥੩॥

Gur kā sabaḏ vīcẖār jogī.  Ḏukẖ sukẖ sam karṇā sog bi▫ogī.  Bẖugaṯ nām gur sabaḏ bīcẖārī.  Asthir kanḏẖ japai nirankārī. ||3||

 

O Yogi, (veechaar-i) reflect on (sabad-u = word) teachings of the guru, to (karna) treat (dukh-u) distress and (sukh-u) comfort, (sog) sorrow (sam) equally, and (biogi) remain unattached to the world-play.

(Beechaari) reflect (sabad-i) on teachings (ka) of (gur) the guru to make (naam-u) Divine virtues and commands your (bhugat-i = food) sustenance, i.e. guide for life to live by them. Such a (kandh-u = body) person remains (asthir-u) un-wavering and (japai) remembers (nirankaari) the Formless Master, i.e. lives by virtues and commands of the One Almighty. 3.

 

ਸਹਜ ਜਗੋਟਾ ਬੰਧਨ ਤੇ ਛੂਟਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਗੁਰ ਸਬਦੀ ਲੂਟਾ ॥ ਮਨ ਮਹਿ ਮੁੰਦ੍ਰਾ ਹਰਿ ਗੁਰ ਸਰਣਾ ॥ ਨਾਨਕ ਰਾਮ ਭਗਤਿ ਜਨ ਤਰਣਾ ॥੪॥੧੧॥

Sahj jagotā banḏẖan ṯe cẖẖūtā.  Kām kroḏẖ gur sabḏī lūtā.  Man mėh munḏrā har gur sarṇā.  Nānak rām bẖagaṯ jan ṯarṇā. ||4||11||

 

The Yogi wears (jagotta) shorts to show he has minimum needs and is not attached to comforts, but only one who maintains (sahj) poise (chhhootta) is freed of (bandhan = bondage) attachments to the world-play. S/he (lootta = robs) overcomes (kaam) desires and (krodh) anger (sabdi = with word) with teachings of (gur) the guru.

The Yogi wears (mundra) ear-rings to show he has pierced desires, but one should have (mundra) rings (mah-i) in (man) the mind, i.e. be actually contented and remain (sarna) in care/obedience of (har-i) the Almighty and (gur) the guru. (Jan) those persons who (bhagat-i = devotion) live by virtues and commands of (raam) the Almighty, (tarna) swim – get across the world-ocean of vices and unite with the Almighty, says Nanak. 4. 11.