SSGS pp 1330-1332, Prabhaati M: 1, Shabads 11-17

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਜਾਗਤੁ ਬਿਗਸੈ ਮੂਠੋ ਅੰਧਾ ॥ ਗਲਿ ਫਾਹੀ ਸਿਰਿ ਮਾਰੇ ਧੰਧਾ ॥ ਆਸਾ ਆਵੈ ਮਨਸਾ ਜਾਇ ॥ ਉਰਝੀ ਤਾਣੀ ਕਿਛੁ ਨ ਬਸਾਇ ॥੧॥
Parbẖāṯī mėhlā 1.   Jāgaṯ bigsai mūṯẖo anḏẖā.   Gal fāhī sir māre ḏẖanḏẖā.  Āsā āvai mansā jā▫e.   Urjẖī ṯāṇī kicẖẖ na basā▫e. ||1||

 

Composition of the first Guru in Raga Prabhaati. The human being is (jaagat-u = awake) alert for and (bigsai) happy with pleasures of temptations/vices, but (andha = blind) is ignorant that s/he is (moottho) being cheated – robbed of goodness.

The vices are (phaahi) noose (gal-i) round the neck; his/her (dhandha) doings will cause (maarey = hit, sir-i = on the head) suffering later.

One (aavai = comes) takes human birth with (aasa) the hope to unite with the Creator, but one caught in vices (jaaey = goes) departs without fulfilling (mansa) the aspiration. Like intertwined (taani) on the loom yarn cannot be used for weaving, s/he being entangled with vices (basaaey) cannot have his/her way, i.e. cannot unite with the Creator. 1.

 

ਜਾਗਸਿ ਜੀਵਣ ਜਾਗਣਹਾਰਾ ॥ ਸੁਖ ਸਾਗਰ ਅੰਮ੍ਰਿਤ ਭੰਡਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Jāgas jīvaṇ jāgaṇhārā.   Sukẖ sāgar amriṯ bẖandārā. ||1|| rahā▫o.

 

The Almighty, (jeevan) life of the world, (jaaganhaara) is awake and (jaagas-i = awake) alert, i.e. is not tempted; IT is (bhanddaara) the treasure of (amrit) the life-giving elixir – source of awareness of Naam/Divine virtues and commands and (saagar) the ocean/source of (sukh) comfort/peace. 1.

(Rahaau) dwell on this and reflect.

 

ਕਹਿਓ ਨ ਬੂਝੈ ਅੰਧੁ ਨ ਸੂਝੈ ਭੋਂਡੀ ਕਾਰ ਕਮਾਈ ॥ ਆਪੇ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮ ਪਰਮੇਸੁਰੁ ਕਰਮੀ ਮਿਲੈ ਵਡਾਈ ॥੨॥

Kahi▫o na būjẖai anḏẖ na sūjẖai bẖoʼndī kār kamā▫ī.  Āpe parīṯ parem parmesur karmī milai vadā▫ī. ||2||

 

One caught in vices is does not (boojhai) understand what is told, being (andh-u) blinded by transitory pleasures s/he does not (soojhai) realize his/her folly and (kamaaee) does (bhonddi) evil (kaar) deeds.

Only when (parmeysur-u) the Supreme Master (aapey) IT-self creates (preet-i) affection and (preym) love for Naam, (karmi) with Divine grace s/he (milai) receives awareness (vaddaaee = glory) awareness of Divine virtues and commands. 2.

 

ਦਿਨੁ ਦਿਨੁ ਆਵੈ ਤਿਲੁ ਤਿਲੁ ਛੀਜੈ ਮਾਇਆ ਮੋਹੁ ਘਟਾਈ ॥ ਬਿਨੁ ਗੁਰ ਬੂਡੋ ਠਉਰ ਨ ਪਾਵੈ ਜਬ ਲਗ ਦੂਜੀ ਰਾਈ ॥੩॥

Ḏin ḏin āvai ṯil ṯil cẖẖījai mā▫i▫ā moh gẖatā▫ī.  Bin gur būdo ṯẖa▫ur na pāvai jab lag ḏūjī rā▫ī. ||3||

 

(Din-u din-u) with every day that (aavai) comes, and goes, one’s remaining age (chheejai) reduces (til-u til-u = sesame seed) bit by bit; but (moh-u) attachment to (maaiaa) the world-play remains (ghattaaee) in the mind.

One (bin-u = without) who does not follow (gur) the guru, (booddo = drowns) remains lost in vices; s/he does not (paavai) get (tthaur = place) acceptance here and in the hereafter (jab lag) as long as s/he has (raaee = equal to mustard seed) even a bit of (dooji) other ideas – than to obey the Almighty. 3.

 

ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮ੍ਹ੍ਹਾਲੈ ਸੁਖੁ ਦੁਖੁ ਪੁਰਬਿ ਕਮਾਈ ॥ ਕਰਮਹੀਣੁ ਸਚੁ ਭੀਖਿਆ ਮਾਂਗੈ ਨਾਨਕ ਮਿਲੈ ਵਡਾਈ ॥੪॥੧੧॥

Ahinis jī▫ā ḏekẖ samĥālai sukẖ ḏukẖ purab kamā▫ī.  Karamhīṇ sacẖ bẖīkẖi▫ā māʼngai Nānak milai vadā▫ī. ||4||11||

 

The Creator (deykh-i) watches and (samhaaley) takes care (jeeaa) of the creatures (ahinis-i) day and night; they experience (sukh-u) comfort/peace or (dukh) grief based on (purab-i) past (kamaaee) doings.

Says Guru Nanak – on behalf of the creatures -; I (karamheen-u = without deeds) am bereft of good good deeds (maangai) beg (bheekhiaa = alms) to be imparted awareness of (sach-u = truth) Naam/Divine virtues and commands; so as (milai) to receive (vadaaee) glory – of uniting with the Almighty. 4. 11.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਮਸਟਿ ਕਰਉ ਮੂਰਖੁ ਜਗਿ ਕਹੀਆ ॥ ਅਧਿਕ ਬਕਉ ਤੇਰੀ ਲਿਵ ਰਹੀਆ ॥ ਭੂਲ ਚੂਕ ਤੇਰੈ ਦਰਬਾਰਿ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਆਚਾਰ ॥੧॥

Parbẖāṯī mėhlā 1.   Masat kara▫o mūrakẖ jag kahī▫ā.  Aḏẖik baka▫o ṯerī liv rahī▫ā.  Bẖūl cẖūk ṯerai ḏarbār.   Nām binā kaise ācẖār. ||1||

 

Composition of the first Guru in Raga Prabhaati. If I (karau = do) keep (mastt-i) mum when slandered, I am (kaheeaa) called, i.e. am believed to be (moorakh-u) a fool (jag-i) by the world. But if I (bakau) speak (adhik) much in self-praise then it (raheeaa) breaks (liv) attention fixed (teyri = your) on You.

My (bhool) acts of commission and (chook = missing) omission are known in (teyrai = your) Divine (darbaar-i) court; as (aachaar) good conduct (kaisaey = how?) is not possible (binaa) without awareness of (naam) Divine virtues and commands – please impart me this awareness. 1.

 

ਐਸੇ ਝੂਠਿ ਮੁਠੇ ਸੰਸਾਰਾ ॥ ਨਿੰਦਕੁ ਨਿੰਦੈ ਮੁਝੈ ਪਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

Aise jẖūṯẖ muṯẖe sansārā.   Ninḏak ninḏai mujẖai pi▫ārā. ||1|| rahā▫o.

 

(Aisey) this how (sansaara = world) people are (mutthey = cheated) misled (jhootth-i = by falsehood) thinking anyone slandering is bad. But (nindak-u) the slanderer who (nindai) slanders me is (piaaraa) dear (mujhai) to me – for I become aware of my shortcomings. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਸੁ ਨਿੰਦਹਿ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦੇ ਦਰਿ ਨੀਸਾਣੈ ॥ ਕਾਰਣ ਨਾਮੁ ਅੰਤਰਗਤਿ ਜਾਣੈ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥੨॥

Jis ninḏėh so▫ī biḏẖ jāṇai.   Gur kai sabḏe ḏar nīsāṇai.  Kāraṇ nām anṯargaṯ jāṇai.   Jis no naḏar kare so▫ī biḏẖ jāṇai. ||2||

 

One (jis-u) whom someone (nindah-i) slanders (soee) that person (jaanai) knows (bidh-i = method) what s/he needs to do. S/he improves the self (sabdey = with the word) with teachings of (gur) the guru, and obtains (neesaani) receives the mark of acceptance (dar-i) in Divine court.

 (Kaaran = created) the creature (jaanai = knows) recognizes Naam (antargat-i) within with the guru’s guidance. But only one (jis no) on whom the Almighty (karey) bestows (nadar-i) grace, i.e. one whom the Almighty leads to the guru, (soee) that person (jaanai) knows (bidh-i) the method. 2.

 

ਮੈ ਮੈਲੌ ਊਜਲੁ ਸਚੁ ਸੋਇ ॥ ਊਤਮੁ ਆਖਿ ਨ ਊਚਾ ਹੋਇ ॥ ਮਨਮੁਖੁ ਖੂਲ੍ਹ੍ਹਿ ਮਹਾ ਬਿਖੁ ਖਾਇ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਰਾਚੈ ਨਾਇ ॥੩॥

Mai mailou ūjal sacẖ so▫e.   Ūṯam ākẖ na ūcẖā ho▫e.  Manmukẖ kẖūliĥ mahā bikẖ kẖā▫e.   Gurmukẖ ho▫e so rācẖai nā▫e. ||3||

 

(Mai) I am (mailou = dirty) vicious but (soey) that One (sach-u) Eternal is (oojal = clean) pristine. I cannot (hoey) be (ootam-u) exalted (aakh-i) by calling myself/pretending to be (oocha = high) exalted.

(Manmukh-u) a self-willed person – does not follow the guru and – (khoolh-i = openly) un-hesitatingly (khaaey = eats) indulges in (bikh-u) vices. One who (hoey) is (gurmukh-u) a follower of the guru, (su) that person (raachai = is absorbed) leads life (naaey) by Naam/Divine virtues and commands – as prescribed by the Almighty. 3.

 

ਅੰਧੌ ਬੋਲੌ ਮੁਗਧੁ ਗਵਾਰੁ ॥ ਹੀਣੌ ਨੀਚੁ ਬੁਰੌ ਬੁਰਿਆਰੁ ॥

Anḏẖou bolou mugaḏẖ gavār.   Hīṇou nīcẖ burou buri▫ār.

 

Being caught in vices makes one (andhou) blind and (bolou) deaf (gavaar-u) foolish, i.e. one does not see the truth or listen to suggestions. Such a person is (heenou) bereft of virtues, (neech-u = low) of unbecoming conduct and (burou buriaar-u) highly evil.

 

Page 1331

 

ਨੀਧਨ ਕੌ ਧਨੁ ਨਾਮੁ ਪਿਆਰੁ ॥ ਇਹੁ ਧਨੁ ਸਾਰੁ ਹੋਰੁ ਬਿਖਿਆ ਛਾਰੁ ॥੪॥

Nīḏẖan kou ḏẖan nām pi▫ār.   Ih ḏẖan sār hor bikẖi▫ā cẖẖār. ||4||

 

(Needhan) a money-less person (piaar-u = love) longs (kou) for (dhan-u) money; but a seeker yearns to have awareness of Naam. (Ihu) this (dhan-u) wealth of Naam is (saar-u) sublime – helps in life one in the hereafter -, (hor-u) other (bikhiaa = poison) material wealth is (chhaar-u) dust – of no value – after death.

 

ਉਸਤਤਿ ਨਿੰਦਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥ ਜੋ ਦੇਵੈ ਤਿਸ ਕਉ ਜੈਕਾਰੁ ॥ ਤੂ ਬਖਸਹਿ ਜਾਤਿ ਪਤਿ ਹੋਇ ॥ ਨਾਨਕੁ ਕਹੈ ਕਹਾਵੈ ਸੋਇ ॥੫॥੧੨॥

Usṯaṯ ninḏā sabaḏ vīcẖār.   Jo ḏevai ṯis ka▫o jaikār.  Ŧū bakẖsahi jāṯ paṯ ho▫e.   Nānak kahai kahāvai so▫e. ||5||12||

 

The self-willed person engages in (ustat-i) praise and (nindaa) slander of others; one who follows the guru engages (veechaar-u) reflection on (sabad-u = word) Divine commands; (jaikaar-u) glory (kau) to (tis) him/her – the guru – (jo) who (deyvai) gives awareness of Naam.

O Almighty, when (too) You (bakhsah-i) bestow grace – one whom You enable to live by Naam, then one is (hoey) is of high (jaat-i) caste/class and (pat-i/paat-i) lineage, i.e. is respected. (Soey = that one) the One Almighty (kahai) calls and (kahaavai) is called what anyone is – God being present in all -, says Guru Nanak. 5. 12.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਖਾਇਆ ਮੈਲੁ ਵਧਾਇਆ ਪੈਧੈ ਘਰ ਕੀ ਹਾਣਿ ॥ ਬਕਿ ਬਕਿ ਵਾਦੁ ਚਲਾਇਆ ਬਿਨੁ ਨਾਵੈ ਬਿਖੁ ਜਾਣਿ ॥੧॥

Parbẖāṯī mėhlā 1.   Kẖā▫i▫ā mail vaḏẖā▫i▫ā paiḏẖai gẖar kī hāṇ.  Bak bak vāḏ cẖalā▫i▫ā bin nāvai bikẖ jāṇ. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Khaaiaa) by eating much one (vadhaaiaa) increases (mail-u) the excrement; (paidhai = wearing/showing off) indulging in ostentations cause (haan-i = loss) harm to (ghar = house) the mind.

One (bak-i bak-i) talks too much and (chalaaiaa) engages in (vaad-u) arguments; anything done (bin-u) without attention (naavai) to Naam, (jaan-i) consider that (bikh-u = poison) as harmful. 1.

 

ਬਾਬਾ ਐਸਾ ਬਿਖਮ ਜਾਲਿ ਮਨੁ ਵਾਸਿਆ ॥ ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ ॥੧॥ ਰਹਾਉ ॥

Bābā aisā bikẖam jāl man vāsi▫ā.   Bibal jẖāg sahj pargāsi▫ā. ||1|| rahā▫o.

 

(Baaba) o brother, (man-u = mind) the human being (vaasiaa = comes under control) is caught (jaal-i) in the web of (bikham) difficult-to-leave (jaal-i = web) entanglements.  (Bibal-u = bereft of strength) the weak mind (jhaag-i) gets (sahj-i) easily (pargaasiaa = enlightened) influenced caught by vices – strength comes with awareness of Naam.  1.

(Rahaau) dwell on this and reflect.

 

“ਬਾਬਾ, ਐਸਾ ਬਿਖਮ ਜਲਿ ਮਨੁ ਵਾਸਿਆ। ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ”. (ਪ੍ਰਭਾ ਮ ੧) ਹੇ ਬਾਬਾ! ਮਾਯਾ ਦੇ ਪ੍ਰਬਲ ਜਾਲ ਵਿਚ ਮਨ ਐਸਾ ਵਸ਼ ਆਇਆ ਹੈ, ਮਾਨੋ ਕਮਜ਼ੋਰ ਝਖ (ਮੱਛੀ) ਨੂੰ ਮਾਹੀਗੀਰ ਨੇ ਸਰਜੇ ਹੀ ਪ੍ਰਗ੍ਰਸ (ਫੜ) ਲਿਆ ਹੈ. (Mahaankosh).

 

ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਬੋਲਣਾ ਬਿਖੁ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਜਮ ਦਰਿ ਬਾਧੇ ਮਾਰੀਅਹਿ ਛੂਟਸਿ ਸਾਚੈ ਨਾਇ ॥੨॥

Bikẖ kẖāṇā bikẖ bolṇā bikẖ kī kār kamā▫e.  Jam ḏar bāḏẖe mārī▫ah cẖẖūtas sācẖai nā▫e. ||2||

 

Such a person’s (khaana) food is (bikh-u) material wealth, (bolna) speech is of material wealth; s/he (kaamaaey = does, kaar = deeds) only pursues amassing material wealth.

Such persons are (baadhey = bound) detained (dar-i) in court of (jam) Divine justice and (maareeah-i = beaten) pushed back from getting to the Creator; those living (naaey) by Naam/virtues and commands (saachai) of the Eternal (chhoottas-i) remain free from this. 2.

 

ਜਿਵ ਆਇਆ ਤਿਵ ਜਾਇਸੀ ਕੀਆ ਲਿਖਿ ਲੈ ਜਾਇ ॥ ਮਨਮੁਖਿ ਮੂਲੁ ਗਵਾਇਆ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੩॥

Jiv ā▫i▫ā ṯiv jā▫isī kī▫ā likẖ lai jā▫e.  Manmukẖ mūl gavā▫i▫ā ḏargėh milai sajā▫e. ||3||

 

(Jiv = as) the state in which – of being in cycles of births and deaths – the creature (aaiaa = came) was born, s/he (jaaisi) departs (tiv) in the same state; the soul (lai jaaey) takes record of (keeaa) doings (likh-i) written with the soul.

(Manukh-i) one who does not obey God and the guru (gavaaiaa) loses (mool-u) the capital/Naam s/he brought for investment/the resource to live as human being; s/he (milai) receives (sajaaey) punishment (dargah) in Divine court. 3.

 

ਜਗੁ ਖੋਟੌ ਸਚੁ ਨਿਰਮਲੌ ਗੁਰ ਸਬਦੀਂ ਵੀਚਾਰਿ ॥ ਤੇ ਨਰ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਅੰਤਰਿ ਗਿਆਨੁ ਮੁਰਾਰਿ ॥੪॥

Jag kẖotou sacẖ nirmalou gur sabḏīʼn vīcẖār.  Ŧe nar virle jāṇī▫ahi jin anṯar gi▫ān murār. ||4||

 

Such creatures are (khottou = counterfeit) polluted while (sach-u) the Almighty is (nirmalou = clean) pristine – and hence s/he cannot merge with the Almighty; this is understood (veechaar-i) by reflecting on (sabdee-n = word) teachings of (gur) the guru.

One can (jaaneeah-i = know) see that there are (virley) rare (nar) persons (jin) who have (giaan-u) awareness of Naam (muraar-i = killer of the demon Mur – metaphor for) of the Almighty. 4.

 

ਅਜਰੁ ਜਰੈ ਨੀਝਰੁ ਝਰੈ ਅਮਰ ਅਨੰਦ ਸਰੂਪ ॥ ਨਾਨਕੁ ਜਲ ਕੌ ਮੀਨੁ ਸੈ ਥੇ ਭਾਵੈ ਰਾਖਹੁ ਪ੍ਰੀਤਿ ॥੫॥੧੩॥

Ajar jarai nījẖar jẖarai amar anand sarūp. Nānak jal kou mīn sai the bẖāvai rākẖo parīṯ. ||5||13||

 

When one (jarai = bears) overcomes (ajar-u) the hard-to-overcome temptations then (neejhar-u) a spring (amar) life-giving elixir – of Naam – (saroop) epitome of (anad) joy (jharai) flows within.

Like love (kou) of (meen-u) the fish (sai) for (jal) water, it (bhaavai) pleases enable me to (raakhahau) maintain (preet-i) love in my mind for (they) You, says Guru Nanak. 5. 13.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਗੀਤ ਨਾਦ ਹਰਖ ਚਤੁਰਾਈ ॥ ਰਹਸ ਰੰਗ ਫੁਰਮਾਇਸਿ ਕਾਈ ॥ ਪੈਨ੍ਹ੍ਹਣੁ ਖਾਣਾ ਚੀਤਿ ਨ ਪਾਈ ॥ ਸਾਚੁ ਸਹਜੁ ਸੁਖੁ ਨਾਮਿ ਵਸਾਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Gīṯ nāḏ harakẖ cẖaṯurā▫ī.   Rahas rang furmā▫is kā▫ī.  Painĥaṇ kẖāṇā cẖīṯ na pā▫ī.   Sācẖ sahj sukẖ nām vasā▫ī. ||1||

 

Composition of the first Guru in Raga Prabhaati. Listening to (geet) songs and (naad) music; (harakh) joys and (chaturaaee = cleverness) machinations. (Rahas) pleasures, (rang) merry-making, (phurmaais-i = ordering) having own way; (kaaee) any of these; (pianhan-u) dressing up (khaana) food; a seeker does not (paaee) put (cheet-i) in mind on these, as (saach-u) true (sahaj-u) poise and (sukh-u) comfort/peace come when one (vasaaee) keeps in mind (naam-i) of Naam/Divine virtues and commands. 1.

 

ਕਿਆ ਜਾਨਾਂ ਕਿਆ ਕਰੈ ਕਰਾਵੈ ॥ ਨਾਮ ਬਿਨਾ ਤਨਿ ਕਿਛੁ ਨ ਸੁਖਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā jānāʼn ki▫ā karai karāvai.   Nām binā ṯan kicẖẖ na sukẖāvai. ||1|| rahā▫o.

 

I (kiaa = what?) do not (jaanaa-n) know (kiaa) what will the Almighty (karai) do or (karaavai) cause to be done; but (kichh-u na) nothing (binaa) except living by Naam (sukhaavai) comforts (tan-i) the body/mind. 1.

(Rahaau) dwell on this and reflect.

 

ਜੋਗ ਬਿਨੋਦ ਸ੍ਵਾਦ ਆਨੰਦਾ ॥ ਮਤਿ ਸਤ ਭਾਇ ਭਗਤਿ ਗੋਬਿੰਦਾ ॥ ਕੀਰਤਿ ਕਰਮ ਕਾਰ ਨਿਜ ਸੰਦਾ ॥ ਅੰਤਰਿ ਰਵਤੌ ਰਾਜ ਰਵਿੰਦਾ ॥੨॥

Jog binoḏ savāḏ ānanḏā.   Maṯ saṯ bẖā▫e bẖagaṯ gobinḏā.  Kīraṯ karam kār nij sanḏā.   Anṯar ravṯou rāj ravinḏā. ||2||

 

(Svaad = taste) experience of (jog) union through remembrance bring (aananda) bliss/happiness and (binod) pleasures. And so do (sat) true (bhaaey) loving (bhagat-i) devotion/obedience to (gobinda) the Master of the world (mat-i) in mind/thinking.

(Keerat-i) praising Divine virtues, (karam) doing my duties has become (nij = own, sanda = of) my (kaar) acts/practice. I (ravtou) feel presence of (ravinnda) the all-pervasive (raaj = king) Sovereign Almighty (antar-i) within me. 2.

 

ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮਿ ਉਰ ਧਾਰੀ ॥ ਦੀਨਾ ਨਾਥੁ ਪੀਉ ਬਨਵਾਰੀ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਦਾਨੁ ਬ੍ਰਤਕਾਰੀ ॥ ਤ੍ਰਿਪਤਿ ਤਰੰਗ ਤਤੁ ਬੀਚਾਰੀ ॥੩॥

Pari▫o pari▫o parīṯ parem ur ḏẖārī.   Ḏīnā nāth pī▫o banvārī.  An▫ḏin nām ḏān baraṯkārī.   Ŧaripaṯ ṯarang ṯaṯ bīcẖārī. ||3||

 

I (dhaari) bear (preym-i) loving (preet-i) affection for (priau priau) the Beloved Almighty in (ur) mind. (Peeo) the Beloved (banvaari/banmaali = gardener of the vegetation) Almighty Sustainor (naath-u = master) takes care of (deena = poor) the helpless.

(Andin-u = everyday) regular (bratkaari) practice of Naam and (daan-u = charity) sharing with others; (beechaari) reflection on (tat-u) the reality/Naam helps overcome (tarang = waves) other ideas and brings (tripat-i) satisfaction. 3.

 

ਅਕਥੌ ਕਥਉ ਕਿਆ ਮੈ ਜੋਰੁ ॥ ਭਗਤਿ ਕਰੀ ਕਰਾਇਹਿ ਮੋਰ ॥ ਅੰਤਰਿ ਵਸੈ ਚੂਕੈ ਮੈ ਮੋਰ ॥ ਕਿਸੁ ਸੇਵੀ ਦੂਜਾ ਨਹੀ ਹੋਰੁ ॥੪॥

Akthou katha▫o ki▫ā mai jor.   Bẖagaṯ karī karā▫ihi mor.  Anṯar vasai cẖūkai mai mor.   Kis sevī ḏūjā nahī hor. ||4||

 

I (kiaa = what?) do not have (jor-u = strength) the capability to (kathau) describe (akathou) the Ineffable Almighty. I (kari = do) apply myself to (bhagat-i) devotion/obedience as God (kaarah-i) gets done by (mor) me.

The Almighty (vasai) abides, (antar-i) within when (mai) I and (mor) mine (chookai) ends, i.e. the Almighty is experienced within when other ideas leave. I (seyvi) serve (kis-u = whom?) no one as the Master, because there is not (dooja) second/other (hor-u = else) than the Almighty. 4.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ॥ ਐਸਾ ਅੰਮ੍ਰਿਤੁ ਅੰਤਰਿ ਡੀਠਾ ॥ ਜਿਨਿ ਚਾਖਿਆ ਪੂਰਾ ਪਦੁ ਹੋਇ ॥ ਨਾਨਕ ਧ੍ਰਾਪਿਓ ਤਨਿ ਸੁਖੁ ਹੋਇ ॥੫॥੧੪॥

Gur kā sabaḏ mahā ras mīṯẖā.   Aisā amriṯ anṯar dīṯẖā.  Jin cẖākẖi▫ā pūrā paḏ ho▫e.   Nānak ḏẖarāpi▫o ṯan sukẖ ho▫e. ||5||14||

 

(Sabad-u) word of (gur) the guru is (mahaa) a great (meettha) sweet/enjoyable (ras-u) elixir, i.e. living by awareness of Naam/Divine virtues imparted by the guru is an enjoyable experience. I have (deettha = seen) found (aisa = such) this (amrit-u) life-giving elixir within with the guru’s guidance.

One (jin-i) who (chaakhiaa = tastes) lives by Naam (hoey) attains (poora) the perfect (pad-u) state – of freedom from temptations. Such a person (dhraapio) is satisfied and (hoey = happens) experiences (dukh-u) peace (tan-i) in body/mind, says Guru Nanak. 5. 14.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥ ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮਾਲੇ ਤਿਸ ਹੀ ਕੀ ਸਰਕਾਰਾ ॥੧॥

Parbẖāṯī mėhlā 1.   Anṯar ḏekẖ sabaḏ man māni▫ā avar na rāʼnganhārā. Ahinis jī▫ā ḏekẖ samāle ṯis hī kī sarkārā. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Deykh-i = seeing) by reflecting (antar-i) within (sabad-i = on the word) on teachings of the guru, my (man-u) mind (maaniaa = accepted) was satisfied that (avar-u na) none else than the Almighty (raanganhaara = dyer) can imbue one with love of the Divine.

The whole creation is (sarkaara = rule) under jurisdiction of (tis = that, hi = alone) the One Almighty who (deykh-i) watches and (samaaley) takes care of (jeeaa) the creatures. 1.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਰਾਂਗਿ ਘਣੌ ਅਤਿ ਰੂੜੌ ॥ ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥

Merā parabẖ rāʼng gẖaṇou aṯ rūṛou.   Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o.

 

(Prabh-u) the Almighty Master (meyra = my) of the world is (ghanaou) highly (raang-i) playful and (at-i) very (roorrou) lovable. God is (daiaal-u) compassionate to (deen = poor) the hapless; (manmohan-u) the fascinating Master is (at-i) highly (ras) joyful and (laal-u = red, sagoorrou = deep color) epitome of love. 1.

(Rahaau) dwell on this and reflect.

 

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥ ਜਿਸ ਕੀ ਰਚਨਾ ਸੋ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਵੀਚਾਰਾ ॥੨॥

Ūpar kūp gagan panihārī amriṯ pīvaṇhārā.  Jis kī racẖnā so biḏẖ jāṇai gurmukẖ gi▫ān vīcẖārā. ||2||

 

(Koop-u) the well containing (amrit-u) the life-giving elixir is (oopar-i) above in (gagan) in the sky, and (peevanhaara) one who drinks the Amrit (panihaari) draws it from the well, i.e. the Almighty is present within, one who has yearning,  finds God within.

The Almighty (jis ki) whose (rachna) creation the creatures are, (so) That (jaanai) knows (bidh-i) the method to find IT; or one who (beechaaraa) reflects on (giaan-u = knowledge) guidance (gurmukh-i) of the guru, knows it. 2.

 

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ਪਸਰੀ ਕਿਰਣਿ ਰਸਿ ਕਮਲ ਬਿਗਾਸੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਆ ॥ ਕਾਲੁ ਬਿਧੁੰਸਿ ਮਨਸਾ ਮਨਿ ਮਾਰੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥

Pasrī kiraṇ ras kamal bigāse sas gẖar sūr samā▫i▫ā.  Kāl biḏẖuns mansā man mārī gur parsāḏ parabẖ pā▫i▫ā. ||3||

 

When (kiran-i) rays of the sun (pasri) spread and (ras-i) permeating (kamal) the lotus (bigaasey) blossoms, i.e. awareness of Naam or Divine virtues and commands invigorates the mind and it resists temptations; this state is achieved when (soor-u) the sun (samaaiaa) goes into (sas-i) into the moon, i.e. the guru’s teachings are assimilated by the mind.

One (bidhuns-i) kills/overcomes (kaal-u = death) succumbing to temptations, his/her (mansaa) desires (man-i) in the mind are (maari = killed) dissolved; (prasaad-i) with grace/guidance of (gur) the guru, s/he (paaiaa) finds (prabh-u) the Almighty (paaiaa) within. 3.

 

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥ ਨਾਨਕ ਰਸਨਿ ਰਸਾਏ ਰਾਤੇ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੪॥੧੫॥

Aṯ ras rang cẖalūlai rāṯī ḏūjā rang na ko▫ī. Nānak rasan rasā▫e rāṯe rav rahi▫ā parabẖ so▫ī. ||4||15||

 

A soul which (ras-i) relishes (raati) being dyed with (at-i) very (chaloolai) deep (rang-i) color, the epitome of love; it gets (na koee) no (rang-u) color, i.e. one imbued with Divine love gives up other ideas.

Those (rasaaey) infused (rasan-i) with this elixir are (raatey) imbued with love of, and see (soee = only that) the One (prabh-u) Almighty (ravi rahiaa) pervading everywhere, says Guru Nanak. 4. 15.

 

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Note: In this Shabad, Guru Nanak says people concentrate more on identifying themselves with their faith and displaying by symbolism than practice. He gives examples of what they do, and ignore what they should be doing.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਬਾਰਹ ਮਹਿ ਰਾਵਲ ਖਪਿ ਜਾਵਹਿ ਚਹੁ ਛਿਅ ਮਹਿ ਸੰਨਿਆਸੀ ॥ ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥੧॥

Parbẖāṯī mėhlā 1.   Bārah mėh rāval kẖap jāvėh cẖahu cẖẖi▫a mėh sani▫āsī. Jogī kāpṛī▫ā sirkẖūthe bin sabḏai gal fāsī. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Raaval) the Yogis have (baarah) twelve sects: they think their line is perfect and (khap-i jaavah-i) are consumed/ruined just trying to display that they have given up attachments to the world; so do the Sanyasis/renunciates (mah-i) in their (chhi-a = six + chahu = four) ten sects.

As do some who wear (kaaprreeaa = clothes) patched garments, or the Jains who do not have haircut but (sirkhoothey) pluck hair from the head; all of them have (phaasi) noose (gal-i) round the neck, i.e. are subject to being taken by Divine justice, (bin-u = without) for not leading life in obedience (sabdai = word) Divine commands. 1.

 

ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥ ਅਉਹਠਿ ਹਸਤ ਮਹਿ ਭੀਖਿਆ ਜਾਚੀ ਏਕ ਭਾਇ ਲਿਵ ਲਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Sabaḏ raṯe pūre bairāgī.   A▫uhaṯẖ hasaṯ mėh bẖīkẖi▫ā jācẖī ek bẖā▫e liv lāgī. ||1|| rahā▫o.

 

Only those (ratey) imbued (sabad-i = with the word) with Divine commands to overcome temptations are (porrey = perfect) real (bairaagi) renouncers.

As against the Yogis who go begging from house to house, the seekers (jaachi) beg for (bheekhiaa) alms in (auhatth-i = mind, hast = hand) the mind as the hand/begging bowl; with (liv) attention (laagi) fixed with (eyk) single-minded (bhaaey) love for the Almighty. 1.  

(Rahaau) dwell on this and reflect.

 

ਬ੍ਰਹਮਣ ਵਾਦੁ ਪੜਹਿ ਕਰਿ ਕਿਰਿਆ ਕਰਣੀ ਕਰਮ ਕਰਾਏ ॥ ਬਿਨੁ ਬੂਝੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਮਨਮੁਖੁ ਵਿਛੁੜਿ ਦੁਖੁ ਪਾਏ ॥੨॥

Barahmaṇ vāḏ paṛėh kar kiri▫ā karṇī karam karā▫e. Bin būjẖe kicẖẖ sūjẖai nāhī manmukẖ vicẖẖuṛ ḏukẖ pā▫e. ||2||

 

The Brahmin (parrah-i) reads out contents of scriptures which cause (vaad-u = argument) controversies; he (kar-i) performs (kiriaa) rituals; and (karaaey = causes to do) leads people in (karni) performance of (karam) rituals.

But (bin-u = without) by not (boojhey) understanding the essence of scriptural teachings – and paying attention to rituals -, (manmukh-u) the self-willed person is (soojhai) not aware of (kichh-u) anything and does not obey God; and (paaey) suffers (dukh-u) the pain of (vichhurr-i) separation from, i.e. denial of union with, God. 2.

 

ਸਬਦਿ ਮਿਲੇ ਸੇ ਸੂਚਾਚਾਰੀ ਸਾਚੀ ਦਰਗਹ ਮਾਨੇ ॥ ਅਨਦਿਨੁ ਨਾਮਿ ਰਤਨਿ ਲਿਵ ਲਾਗੇ ਜੁਗਿ ਜੁਗਿ ਸਾਚਿ ਸਮਾਨੇ ॥੩॥

Sabaḏ mile se sūcẖācẖārī sācẖī ḏargėh māne.  An▫ḏin nām raṯan liv lāge jug jug sācẖ samāne. ||3||

 

Those who (miley = meet) are absorbed in/live (sabad-i = by the word) by Divine commands, (sey) they are (soochcachaari = soocha = of clean, chaari = conduct) free of vices and (maaney) accepted/admitted to court (saachi = true) of the Eternal.

They have their (liv) attention/mind (laagey) fixed (ratan-i) on the jewel/priceless (naam-i) Naam/Divine virtues and commands; they are (jug-i jug- = in age after age) ever (samaaney) absorbed in/live by (saach-i) truth/Naam. 3.

 

ਸਗਲੇ ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮ ਜਪ ਤਪ ਤੀਰਥ ਸਬਦਿ ਵਸੇ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲੈ ਮਿਲਾਇਆ ਦੂਖ ਪਰਾਛਤ ਕਾਲ ਨਸੇ ॥੪॥੧੬॥

Sagle karam ḏẖaram sucẖ sanjam jap ṯap ṯirath sabaḏ vase. Nānak saṯgur milai milā▫i▫ā ḏūkẖ parācẖẖaṯ kāl nase. ||4||16||

 

Performance of (sagley) all (dharam) religious (karam) rituals, (such-i = washing) bathing, (sanjam) control of senses, (jap) recitations of mantras, (tap) austerities, undertaking (teerath) pilgrimages; are of not needed by those (sabad-i) with Divine commands (vasey) abiding in mind – and obeyed with the guru’s guidance.

(Satigur) the true guru (milai) is found when (milaaiaa = caused to meet) one is led to him by the Almighty; all (dookh) faults, (prachhat) sins needing atonement and thus being subject to (kaal) Divine justice are then (nasey = run away) obviated, says Guru Nanak. 4. 16.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਸੰਤਾ ਕੀ ਰੇਣੁ ਸਾਧ ਜਨ ਸੰਗਤਿ ਹਰਿ ਕੀਰਤਿ ਤਰੁ ਤਾਰੀ ॥ ਕਹਾ ਕਰੈ ਬਪੁਰਾ ਜਮੁ ਡਰਪੈ ਗੁਰਮੁਖਿ ਰਿਦੈ ਮੁਰਾਰੀ ॥੧॥

Parbẖāṯī mėhlā 1.   Sanṯā kī reṇ sāḏẖ jan sangaṯ har kīraṯ ṯar ṯārī.  Kahā karai bapurā jam darpai gurmukẖ riḏai murārī. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Reyn-u) dust of the feet (ki) of (santa) saints/devotees, (sangat-i) company of (saadh = saintly, jan = people) seekers of the Almighty, (keerat-i) acknowledging/complying with Divine virtues and commands is (tar-u) the ship (taari) to ferry across the world-ocean/overcome temptations in the world-play.

(Jam-u) the agent of Divine justice – who has orders to keep away from those who obey God – is (bapura) helpless and can (karai) do (kiaa = what?) nothing; it is (ddarpai) afraid to go near (gurmukh-i) the guru’s follower who has (muraari = killer of the demon Mur – metaphor for) the Almighty (ridai) in mind. 1.

 

ਜਲਿ ਜਾਉ ਜੀਵਨੁ ਨਾਮ ਬਿਨਾ ॥ ਹਰਿ ਜਪਿ ਜਾਪੁ ਜਪਉ ਜਪਮਾਲੀ ਗੁਰਮੁਖਿ ਆਵੈ ਸਾਦੁ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Jal jā▫o jīvan nām binā.   Har jap jāp japa▫o japmālī gurmukẖ āvai sāḏ manā. ||1|| rahā▫o.

 

(Jeevan-u) a life lived (binaa) without complying with Naam (jal-i jaau = is burnt) wasted. O (manaa = mind) human being, (jap-i) remember and comply with Naam (jaap-u) which is to be remembered/complied; let this be your (japau) turning of beads of (japmaali) of the rosary; (saad-u = relish, aavai = comes) one relishes doing it (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰ ਉਪਦੇਸ ਸਾਚੁ ਸੁਖੁ ਜਾ ਕਉ ਕਿਆ ਤਿਸੁ ਉਪਮਾ ਕਹੀਐ ॥ ਲਾਲ ਜਵੇਹਰ ਰਤਨ ਪਦਾਰਥ ਖੋਜਤ ਗੁਰਮੁਖਿ ਲਹੀਐ ॥੨॥

Gur upḏes sācẖ sukẖ jā ka▫o ki▫ā ṯis upmā kahī▫ai. Lāl javehar raṯan paḏārath kẖojaṯ gurmukẖ lahī▫ai. ||2||

 

One (kau) to (ja) whom (updeys) guidance of (gur) the guru has brought (saach-u) true/lasting (sukh-u) solace, i.e. one who is at peace complying with the guru’s instructions, (tis-u) that person has (kiaa = what?) no (kaheeai = tell, upma = comparison) equal.

One who (khojat) searches by reflecting (gurmukh-i) on the guru’s teachings, (laheeai) finds (laal, javeyhar, ratan – precious stones) the valuable (padaarath = substance) Naam within. 2.

 

ਚੀਨੈ ਗਿਆਨੁ ਧਿਆਨੁ ਧਨੁ ਸਾਚੌ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਵੈ ॥ ਨਿਰਾਲੰਬੁ ਨਿਰਹਾਰੁ ਨਿਹਕੇਵਲੁ ਨਿਰਭਉ ਤਾੜੀ ਲਾਵੈ ॥੩॥

Cẖīnai gi▫ān ḏẖi▫ān ḏẖan sācẖou ek sabaḏ liv lāvai.  Nirālamb nirhār nihkeval nirbẖa▫o ṯāṛī lāvai. ||3||

 

One who follows the guru (cheenai) recognizes (giaan-u) awareness given by the guru as (saachou) the true/real (dhan-u) wealth, and pays (dhiaan-u) attention to, (laavai) focuses (liv) the mind (sabad-i = on the word) on commands of (eyk) the One Almighty.

S/he (laavai = fixes, taarri = contemplation) contemplates/obeys commands of (niraalamb-u = not dependent) the independent, (nirhaar-u = without food) hunger-less, (nihkeyval-u) pristine (nirbhau = without fear – answerable to none) the highest Almighty Master. 3.

 

ਸਾਇਰ ਸਪਤ ਭਰੇ ਜਲ ਨਿਰਮਲਿ ਉਲਟੀ ਨਾਵ ਤਰਾਵੈ ॥ ਬਾਹਰਿ ਜਾਤੌ ਠਾਕਿ ਰਹਾਵੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵੈ ॥੪॥

Sā▫ir sapaṯ bẖare jal nirmal ultī nāv ṯarāvai. Bāhar jāṯou ṯẖāk rahāvai gurmukẖ sahj samāvai. ||4||

 

(Sapat) the seven (sapat) oceans are (bharey) full (nirmal-i) of clean (jal-u) water, i.e. with awareness of Naam within, s/he (taraavai) sails (naav) the boat (ulti) backwards – keeps temptations at bay.

S/he (tthaak-i rahaavai) restrains (jaatou = going, baahar-i = outside) the mind from other ideas; s/he remains (sahj-i) naturally (samaavai) absorbed in God (gurmukh-i) with the guru’s guidance. 4.

 

ਸੋ ਗਿਰਹੀ ਸੋ ਦਾਸੁ ਉਦਾਸੀ ਜਿਨਿ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਨਿਆ ॥ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਸਾਚ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ॥੫॥੧੭॥
So girhī so ḏās uḏāsī jin gurmukẖ āp pacẖẖāni▫ā.  Nānak kahai avar nahī ḏūjā sācẖ sabaḏ man māni▫ā. ||5||17||

 

(So = that) the same (daas-u) seeker is (girahi) a householder as well as (udaasi = withdrawn) a renunciate (jin-i) who, (gurmukh-i) with the guru’s guidance, (pachhaaniaa) recognizes (aap-u) the self – God within.

I recognize (nahi = not, dooja = second) none (avar-u) other as the Master; my (man-u) mind (maaniaa = agreed) is satisfied living (sabad-i = by the word) by commands of (saach) the Eternal, (kahai) says Guru Nanak. 5. 17.

 

SGGS pp 1327-1330, Parbhaati M: 1, Shabads 1-10.

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਪਰਭਾਤੀ ਬਿਭਾਸ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.   Rāg parbẖāṯī bibẖās mėhlā 1 cẖa▫upḏe gẖar 1.

 

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.

 

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

 

ਨਾਇ ਤੇਰੈ ਤਰਣਾ ਨਾਇ ਪਤਿ ਪੂਜ ॥ ਨਾਉ ਤੇਰਾ ਗਹਣਾ ਮਤਿ ਮਕਸੂਦੁ ॥ ਨਾਇ ਤੇਰੈ ਨਾਉ ਮੰਨੇ ਸਭ ਕੋਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਕਬਹੁ ਨ ਹੋਇ ॥੧॥

Nā▫e ṯerai ṯarṇā nā▫e paṯ pūj.   Nā▫o ṯerā gahṇā maṯ maksūḏ.  Nā▫e ṯerai nā▫o manne sabẖ ko▫e.   viṇ nāvai paṯ kabahu na ho▫e. ||1||

 

It is with awareness of (teyrai) Your (naaey) Naam/virtues and commands that one (tarna = swims – across world-ocean) overcomes vices in the world; (pat-i = honor) recognition and (pooj/Pooja = worship) respect comes with obedience to Naam.

Obedience of (teyra) your (naau) Naam/commands is (gahna = ornament) adornment of the soul; it helps achieve (maksood-u) the purpose/wishes (mat-i) of the mind – to find the Almighty.

It is with obedience to (teyrai) Your (naaey) Naam, that (sabh koey) everyone (maney) recognizes one’s (naau) name, i.e. one gets a good reputation. 1.

 

ਅਵਰ ਸਿਆਣਪ ਸਗਲੀ ਪਾਜੁ ॥ ਜੈ ਬਖਸੇ ਤੈ ਪੂਰਾ ਕਾਜੁ ॥੧॥ ਰਹਾਉ ॥

Avar si▫āṇap saglī pāj.   Jai bakẖse ṯai pūrā kāj. ||1|| rahā▫o.

 

(Sagli) all (avar) other (siaanap = wisdom/cleverness) rituals and garbs to show one has found God, is (paaj-u) eyewash. One (jai) whom the Almighty (bakhsey) bestows grace – to obey Naam -, (kaaj-u) objective of (tai) that person – to overcome vices and attain union with the Almighty – is (poora) fulfilled. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਉ ਤੇਰਾ ਤਾਣੁ ਨਾਉ ਦੀਬਾਣੁ ॥ ਨਾਉ ਤੇਰਾ ਲਸਕਰੁ ਨਾਉ ਸੁਲਤਾਨੁ ॥ ਨਾਇ ਤੇਰੈ ਮਾਣੁ ਮਹਤ ਪਰਵਾਣੁ ॥ ਤੇਰੀ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥੨॥

Nā▫o ṯerā ṯāṇ nā▫o ḏībāṇ.   Nā▫o ṯerā laskar nā▫o sulṯān. Nā▫e ṯerai māṇ mahaṯ parvāṇ.   Ŧerī naḏrī karam pavai nīsāṇ. ||2||

 

Awareness/practice of (teyra) Your Naam/virtues and commands gives (taan-u) the strength to overcome vices; one gets admission to (deebaan-u) Divine court though practice of Naam.

Obedience to Your Naam is (laskar-u) the army/defense against vices; obedience to Naam makes one (sultaan-u) the king – exalted.

Practice of Your Naam brings (maan-u = honor, mahat = importance) recognition and (parvaan-u) acceptance – by people as genuine and for union with the Almighty.

One (pavai) gets (Neesaan-u) the mark of recognition for acceptance with (teyri) Your (nadri = sight, karam-i = of grace) grace – by enabling to practice Naam. 2.

 

ਨਾਇ ਤੇਰੈ ਸਹਜੁ ਨਾਇ ਸਾਲਾਹ ॥ ਨਾਉ ਤੇਰਾ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਉਠਿ ਜਾਇ ॥ ਨਾਇ ਤੇਰੈ ਸਭਿ ਸੁਖ ਵਸਹਿ ਮਨਿ ਆਇ ॥ ਬਿਨੁ ਨਾਵੈ ਬਾਧੀ ਜਮ ਪੁਰਿ ਜਾਇ ॥੩॥

Nā▫e ṯerai sahj nā▫e sālāh.   Nā▫o ṯerā amriṯ bikẖ uṯẖ jā▫e.  Nā▫e ṯerai sabẖ sukẖ vasėh man ā▫e.   Bin nāvai bāḏẖī jam pur jā▫e. ||3||

 

(Sahaj-u) poise – not to fall to vices – comes with awareness/practice of (teyrai naaey) Your Naam/virtues and commands; (saalaah) glory comes with practice of Naam.

Your Naam is (amrit-u) the life-giving elixir with which (bikh-u = poison) vices (tutth-i = get up, jaaey = go) are given up.

(Sabh-i) all (sukh) comforts (aaey) come to (vasai) abide (man-i) in the mind, i.e. peace is experienced, with practice of (teyrai) Your (naaey) Naam/virtues and commands, i.e. when things are done the right way as per Hukam.

A soul (bin-u = without) bereft of the practice of (naavai) Naam is (baadhi) bound and (jaaey = goes) taken to (pur-i = town, jam = Divine justice) by Divine justice – not allowed union with God. 3.

 

ਨਾਰੀ ਬੇਰੀ ਘਰ ਦਰ ਦੇਸ ॥ ਮਨ ਕੀਆ ਖੁਸੀਆ ਕੀਚਹਿ ਵੇਸ ॥ ਜਾਂ ਸਦੇ ਤਾਂ ਢਿਲ ਨ ਪਾਇ ॥ ਨਾਨਕ ਕੂੜੁ ਕੂੜੋ ਹੋਇ ਜਾਇ ॥੪॥੧॥

Nārī berī gẖar ḏar ḏes.   Man kī▫ā kẖusī▫ā kīcẖėh ves. Jāʼn saḏe ṯāʼn dẖil na pā▫e.   Nānak kūṛ kūṛo ho▫e jā▫e. ||4||1||

 

(Naari = woman) wife/family, (beyri/beyrri = boats) ships, (ghar) house/property, (dar = court) authority/position, (deys = country) dominion;

(khuseeaa) merry-making of (man) the mind, (keechah-i) wearing expensive (veys = barb) garments; these are all for life; (jaa-n) when the Creator (sadey) calls (taa-n) then the soul can (paaey) make no (ddhil) delay – has to depart leaving all these behind.

(Koorr-u) falsehood – one who does not obey transitory things/persons (ho jaaey) becomes – is shown to be – (koorro) false in Divine court and suffers, says Guru Nanak. 4. 1.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਤੇਰਾ ਨਾਮੁ ਰਤਨੁ ਕਰਮੁ ਚਾਨਣੁ ਸੁਰਤਿ ਤਿਥੈ ਲੋਇ ॥ ਅੰਧੇਰੁ ਅੰਧੀ ਵਾਪਰੈ ਸਗਲ ਲੀਜੈ ਖੋਇ ॥੧॥

Parbẖāṯī mėhlā 1.   Ŧerā nām raṯan karam cẖānaṇ suraṯ ṯithai lo▫e.   Anḏẖer anḏẖī vāprai sagal lījai kẖo▫e. ||1||

 

Composition of the first Guru in Raga Prabhaati. O Almighty, (surat-i = consciousness) the mind which has (teyra) Your (naam-u) Naam (ratan-u) the jewel in it; with Your (karam-u) grace it (chaanan-u) sparkles/gives light and there is (loey) enlightenment (tithai) there/in that mind.

(Andheyr-u = darkness) ignorance (vaaparai = happens) afflicts (andhi = blind) one oblivious of Naam and s/he (leejai khoey = lose) wastes his/her (sagal) entire life.

(Rahaau) dwell on this and contemplate.

 

ਇਹੁ ਸੰਸਾਰੁ ਸਗਲ ਬਿਕਾਰੁ ॥ ਤੇਰਾ ਨਾਮੁ ਦਾਰੂ ਅਵਰੁ ਨਾਸਤਿ ਕਰਣਹਾਰੁ ਅਪਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Ih sansār sagal bikār.   Ŧerā nām ḏārū avar nāsaṯ karanhār apār. ||1|| rahā▫o.

 

(Ihu) this (sansaar-u) world is (sagal = all) full of (bikaar-u) vices; (teyra) Your Naam is (daaroo) the cure – to be rid of vices; there (naasat-i) is not (avar-u) any other, o (apaar-u) Infinite (karanhaar-u) Creator. 1.

(Rahaau) dwell on this and contemplate.

 

ਪਾਤਾਲ ਪੁਰੀਆ ਏਕ ਭਾਰ ਹੋਵਹਿ ਲਾਖ ਕਰੋੜਿ ॥ ਤੇਰੇ ਲਾਲ ਕੀਮਤਿ ਤਾ ਪਵੈ ਜਾਂ ਸਿਰੈ ਹੋਵਹਿ ਹੋਰਿ ॥੨॥

Pāṯāl purī▫ā ek bẖār hovėh lākẖ karoṛ.  Ŧere lāl kīmaṯ ṯā pavai jāʼn sirai hovėh hor. ||2||

 

If the riches of (paataal) the nether regions and (pureeaa = habitats) lands (hovah-i) be (eyk) one (bhaar) load and there be lakhs and crores time more. (Keemat-i = price) the worth (teyrai = your) of You, (laal = jewel) Naam can (pavai) be put only (taa) then (jaa’n) when there is more, (sirai = on the head) above that, i.e. wealth of awareness of Naam is more than the wealth of the whole world. 2.

 

Page 1328

 

ਦੂਖਾ ਤੇ ਸੁਖ ਊਪਜਹਿ ਸੂਖੀ ਹੋਵਹਿ ਦੂਖ ॥ ਜਿਤੁ ਮੁਖਿ ਤੂ ਸਾਲਾਹੀਅਹਿ ਤਿਤੁ ਮੁਖਿ ਕੈਸੀ ਭੂਖ ॥੩॥

Ḏūkẖā ṯe sukẖ ūpjahi sūkẖī hovėh ḏūkẖ.  Jiṯ mukẖ ṯū salāhī▫ah ṯiṯ mukẖ kaisī bẖūkẖ. ||3||

 

(Sukh) comforts (oopjah-i) come out (tey) from (dookha) pains; and (sookhi) from comfort (hovah-i) come (dookh) distress, i.e. people have joy sometimes and grief at others.

But for the person by (jit-u) whose (Mukh-i) the mouth You (saalaaheeai) are praised, (kaisi = what?) there is no (bhookh) hunger/pain for (tit-u) that (mukh-i) mouth/person, i.e. one who emulates Divine virtues and obeys Divine commands – acts as directed by the Almighty – faces no problems. 3.

 

ਨਾਨਕ ਮੂਰਖੁ ਏਕੁ ਤੂ ਅਵਰੁ ਭਲਾ ਸੈਸਾਰੁ ॥ ਜਿਤੁ ਤਨਿ ਨਾਮੁ ਨ ਊਪਜੈ ਸੇ ਤਨ ਹੋਹਿ ਖੁਆਰ ॥੪॥੨॥

Nānak mūrakẖ ek ṯū avar bẖalā saisār.  Jiṯ ṯan nām na ūpjai se ṯan hohi kẖu▫ār. ||4||2||

 

(Too) you (eyk-u) alone are (moorakh-u) foolish, (avar-u) rest of (saisaar-u = world) creatures are (bhalaa = good) virtuous, o Nanak – human being; the guru asks to acknowledge one’s own shortcomings.

(Tan-i = body) the person by (jit-u) whom Naam is not (oopjai) shown/practiced, (so) that (tan = body) person (hoh-i = becomes) is (khuaar) frustrated – achieves nothing in life and cannot attain union with the Almighty. 4. 2.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਜੈ ਕਾਰਣਿ ਬੇਦ ਬ੍ਰਹਮੈ ਉਚਰੇ ਸੰਕਰਿ ਛੋਡੀ ਮਾਇਆ ॥ ਜੈ ਕਾਰਣਿ ਸਿਧ ਭਏ ਉਦਾਸੀ ਦੇਵੀ ਮਰਮੁ ਨ ਪਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 1.   Jai kāraṇ beḏ barahmai ucẖre sankar cẖẖodī mā▫i▫ā.  Jai kāraṇ siḏẖ bẖa▫e uḏāsī ḏevī maram na pā▫i▫ā. ||1||

 

Composition of the first Guru in Raga Prabhaati. Knowing God, (kaaran-i) for the sake of (jai) which (brahmai) Brahma (uchrey) read (beyd) the Vedas; and (sankar-i) Shankar (chhoddi = left) renounced (maaiaa) the world-play.

And for which (sidh) the Yogis (bhaey) become (udaasi) withdrawn from the world, even (deyvi/devi) goddess – gods and goddesses – have not (paaiaa) found (maram-u) mysteries of God – so do not try to assess, but just acknowledge and obey the Creator. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਬਾ ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਾ ਕਹੀਐ ਤਰੀਐ ਸਾਚਾ ਹੋਈ ॥ ਦੁਸਮਨੁ ਦੂਖੁ ਨ ਆਵੈ ਨੇੜੈ ਹਰਿ ਮਤਿ ਪਾਵੈ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Bābā man sācẖā mukẖ sācẖā kahī▫ai ṯarī▫ai sācẖā ho▫ī.   Ḏusman ḏūkẖ na āvai neṛai har maṯ pāvai ko▫ī. ||1|| rahā▫o.

 

O (baaba) brother, it is by keeping (saacha) the Eternal (man-i) in mind, (kaheeai = saying) praising the Eternal (mukh-i) with the mouth and emulating Divine virtues, i.e. one (tareeai = swims/gets across the world-ocean) overcomes temptations, that one (hoee = becomes) is considered (saacha = truthful) true seeker – and accepted for union with the Almighty.

No (dusman-u = enemy) vice or (dookh-u) fault (aavai) comes (neyrrai) near/afflicts when (koee) one (paavai) receives (mat-i) understanding of Naam/virtues and commands of (har-i) the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਅਗਨਿ ਬਿੰਬ ਪਵਣੈ ਕੀ ਬਾਣੀ ਤੀਨਿ ਨਾਮ ਕੇ ਦਾਸਾ ॥ ਤੇ ਤਸਕਰ ਜੋ ਨਾਮੁ ਨ ਲੇਵਹਿ ਵਾਸਹਿ ਕੋਟ ਪੰਚਾਸਾ ॥੨॥

Agan bimb pavṇai kī baṇī ṯīn nām ke ḏāsā.  Ŧe ṯaskar jo nām na levėh vāsėh kot pancẖāsā. ||2||

 

The human body (baani) is comprised of (agan-i) fire, (bimb = bubble) water and (pavnai) air; \all (teen-i) three are (daasa) servants of Naam, i.e. obey the Creator.

Those who do not (leyvah-i = take) apply themselves to Naam, (tey) they are (taskar = thieves) guilty of transgressions; they (vaasah-i) live in (kott) the castle of (panchaasa) the five vices – of lust, anger, greed, worldly attachments and vanity – and can never get to the Creator. 2.

 

ਜੇ ਕੋ ਏਕ ਕਰੈ ਚੰਗਿਆਈ ਮਨਿ ਚਿਤਿ ਬਹੁਤੁ ਬਫਾਵੈ ॥ ਏਤੇ ਗੁਣ ਏਤੀਆ ਚੰਗਿਆਈਆ ਦੇਇ ਨ ਪਛੋਤਾਵੈ ॥੩॥

Je ko ek karai cẖangi▫ā▫ī man cẖiṯ bahuṯ bafāvai.  Ėṯe guṇ eṯī▫ā cẖang▫ā▫ī▫ā ḏe▫e na pacẖẖoṯāvai. ||3||

 

(Jey) if (ko) someone (karey) does (eyk) one (changiaaee) good turn to another, s/he feels (bahut-u) very (bafaavai) proud (man-i chit-i) mind – and expects the favor to be returned.

The Almighty has (eytey) so many (gun) virtues and does (eyteeaa) so many (changiaaeeaa) good turns, IT (dey-i) gives but does not (pachhotaavai) repent – if not acknowledged, and keeps giving. (The fifth Guru says: Akirtghanaa no paalda prabh Nanak sad bakhsind M: 5, p 47; the Almighty is ever gracious and ever cares even for the thankless). 3.

 

ਤੁਧੁ ਸਾਲਾਹਨਿ ਤਿਨ ਧਨੁ ਪਲੈ ਨਾਨਕ ਕਾ ਧਨੁ ਸੋਈ ॥ ਜੇ ਕੋ ਜੀਉ ਕਹੈ ਓਨਾ ਕਉ ਜਮ ਕੀ ਤਲਬ ਨ ਹੋਈ ॥੪॥੩॥

Ŧuḏẖ sālāhan ṯin ḏẖan palai Nānak kā ḏẖan so▫ī. Je ko jī▫o kahai onā ka▫o jam kī ṯalab na ho▫ī. ||4||3||

 

Those who (saalaahan-i) praise/emulate Your virtues, (tin) they have (dhan-u) wealth/lasting wealth (palai = in lap) with them – that helps here and in the hereafter; Nanak – the seeker has (soee) the same (dhan-u = wealth) resource.

(Jey) is (ko) someone (kahai) speaks (jeeo) respectfully to them, i.e. follows them; no (talab) call (hoee) is made (kau) to (ona = them) such persons – as in a court, i.e. they are not confronted by (jam) Divine justice – are accepted for union with the Almighty. 4. 3.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥੧॥

Parbẖāṯī mėhlā 1.   Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā.  Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā. ||1||

 

Composition of the first Guru in Raga Prabhaati. The Almighty (ja = who, kai = of) whom (naahi) neither (roop-u) beauty, (naahi) nor (jaat-i) caste nor (maasa) beard and moustache on (mukh-u) face impresses.

That (niranjan-u = un-stained) pristine Almighty is (paaiaa) found on (miley) meeting/following (satigur-i) the true guru and one (hai = has, nivaasaa = residence) lives by (teyrai) Your (naam-i) Naam/Divine virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥ ਜਾ ਤੇ ਫਿਰਿ ਨ ਆਵਹੁ ਸੈਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

A▫oḏẖū sėhje ṯaṯ bīcẖār.   Jā ṯe fir na āvhu saisār. ||1|| rahā▫o.

 

Become (audhoo) withdrawn, i.e. break attachments with the world-play and (beechaar-i) reflect on (tat-u) the essence – Naam – (sahjey) instinctively. (Ja tey) by which you will not (aavah-u = come) be born (saisaar-i) in the world (phir-i) again. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾ ਕੈ ਕਰਮੁ ਨਾਹੀ ਧਰਮੁ ਨਾਹੀ ਨਾਹੀ ਸੁਚਿ ਮਾਲਾ ॥ ਸਿਵ ਜੋਤਿ ਕੰਨਹੁ ਬੁਧਿ ਪਾਈ ਸਤਿਗੁਰੂ ਰਖਵਾਲਾ ॥੨॥

Jā kai karam nāhī ḏẖaram nāhī nāhī sucẖ mālā.  Siv joṯ kannahu buḏẖ pā▫ī saṯgurū rakẖvālā. ||2||

 

The Almighty (ja kai) by whom (karam-u) rituals, (dharam-u) religious practices nor (such-i) the sacred/Tulsi (maala) rosary are considered.

That Master approves one who (paaee) receives (budh-i) understanding (kannhu) from (siv jot-i) the Divine – with (satiguru) the true guru (rakhvaala) as guard, i.e. one who obeys the Almighty with the true guru’s guidance. 2.

 

ਜਾ ਕੈ ਬਰਤੁ ਨਾਹੀ ਨੇਮੁ ਨਾਹੀ ਨਾਹੀ ਬਕਬਾਈ ॥ ਗਤਿ ਅਵਗਤਿ ਕੀ ਚਿੰਤ ਨਾਹੀ ਸਤਿਗੁਰੂ ਫੁਰਮਾਈ ॥੩॥

Jā kai baraṯ nāhī nem nāhī nāhī bakbā▫ī.  Gaṯ avgaṯ kī cẖinṯ nāhī saṯgurū furmā▫ī. ||3||

 

The Almighty whom neither (barat-u) fasting, (neym-u) prescribed practices nor any (bakbaaee) meaningless recitations impress.

And who has no (chint = thought) consideration for superstitions for (gat-i) emancipation or sins for (avigat-i) denial of emancipation; IT approves one who follows the instructions (phurmaaee = ordered) given by (satiguru) the true guru. 3.

 

ਜਾ ਕੈ ਆਸ ਨਾਹੀ ਨਿਰਾਸ ਨਾਹੀ ਚਿਤਿ ਸੁਰਤਿ ਸਮਝਾਈ ॥ ਤੰਤ ਕਉ ਪਰਮ ਤੰਤੁ ਮਿਲਿਆ ਨਾਨਕਾ ਬੁਧਿ ਪਾਈ ॥੪॥੪॥

Jā kai ās nāhī nirās nāhī cẖiṯ suraṯ samjẖā▫ī.  Ŧanṯ ka▫o param ṯanṯ mili▫ā nānkā buḏẖ pā▫ī. ||4||4||

 

The true guru (ja kai) by whom there is (naahi) neither (aas) expectation nor (niraas) disappointment regarding anything; he (samjhaaee) gives understanding and (surat-i) awareness of Naam (chit-i) mind.

(Param tant-u) the Supreme Spirit/Almighty (miliaa) is found (kau) by (tant-u) the human soul with this (budh-i) awareness, (naanka) o Nanak – the seeker. 4. 4.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਤਾ ਕਾ ਕਹਿਆ ਦਰਿ ਪਰਵਾਣੁ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਦੁਇ ਸਮ ਕਰਿ ਜਾਣੁ ॥੧॥

Parbẖāṯī mėhlā 1.   Ŧā kā kahi▫ā ḏar parvāṇ.   Bikẖ amriṯ ḏu▫e sam kar jāṇ. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Ta ka) their (kahiaa) saying/speech and deeds are (parvaan-u) approved (dar-i) in Divine court. They are those who (kar-i jaan-u) consider (duey) both (bikh-u) poison/bitter/discomfort and (amrit-u) sweet/comfort (sam) alike, i.e. remain in equipoise with Divine will.

(Rahaau) dwell on this and contemplate.

 

ਕਿਆ ਕਹੀਐ ਸਰਬੇ ਰਹਿਆ ਸਮਾਇ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਸਭ ਤੇਰੀ ਰਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā kahī▫ai sarbe rahi▫ā samā▫e.   Jo kicẖẖ varṯai sabẖ ṯerī rajā▫e. ||1|| rahā▫o.

 

(Kiaa) what can we (kaheeai) say to You, o Almighty: You (rahiaa) are (samaaey = contained) present (sarbey) in all creatures and places directing everything.

(Jo kichh-u) whatever (vartai) happens is (sabh) all (teyri) Your (rajaaey) will. 1.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਗਟੀ ਜੋਤਿ ਚੂਕਾ ਅਭਿਮਾਨੁ ॥ ਸਤਿਗੁਰਿ ਦੀਆ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੨॥

Pargatī joṯ cẖūkā abẖimān.   Saṯgur ḏī▫ā amriṯ nām. ||2||

 

When (jot-i) light (pragatti) shows, i.e. when one becomes aware of the Almighty’s grandeur/virtues/powers, his/her (abhimaan-u) pride (chooka) ends, i.e. s/he realizes that one must submit to Divine will.

This comes to one who (deeaa = given) is imparted awareness of (amrit-u) the life-giving (naam-u) Naam/Divine virtues and commands (satigur-i) by the true guru. 2.

 

ਕਲਿ ਮਹਿ ਆਇਆ ਸੋ ਜਨੁ ਜਾਣੁ ॥ ਸਾਚੀ ਦਰਗਹ ਪਾਵੈ ਮਾਣੁ ॥੩॥

Kal mėh ā▫i▫ā so jan jāṇ.   Sācẖī ḏargėh pāvai māṇ. ||3||

 

(Aaiaa) coming to the world (mah-i) in (kal-i) the age of conflict/duality is (jaan-u) recognized/fruitful of (so) such a (jan-u) person, i.e. such a person utilizes the opportunity to live as God directed and finds God.

S/he (paavai) receives (maan-u) honor in (saachi = true) Divine (dargah) court, i.e. is accepted for union by the Creator. 3.

 

ਕਹਣਾ ਸੁਨਣਾ ਅਕਥ ਘਰਿ ਜਾਇ ॥ ਕਥਨੀ ਬਦਨੀ ਨਾਨਕ ਜਲਿ ਜਾਇ ॥੪॥੫॥

Kahṇā sunṇā akath gẖar jā▫e.   Kathnī baḏnī Nānak jal jā▫e. ||4||5||

 

One (jaaey) goes/is admitted to (ghar-i) house/court of (akath) the Ineffable (Kahna = saying) by praising/emulating Divine virtues and (sunanaa) listening/complying with Divine commands.

One who indulges in only (kathni) talking (badni) with the mouth (jal-i jaaey = is burnt) perishes in vices – cannot get to the Almighty, says Guru Nanak. 4. 5.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਅੰਮ੍ਰਿਤੁ ਨੀਰੁ ਗਿਆਨਿ ਮਨ ਮਜਨੁ ਅਠਸਠਿ ਤੀਰਥ ਸੰਗਿ ਗਹੇ ॥ ਗੁਰ ਉਪਦੇਸਿ ਜਵਾਹਰ ਮਾਣਕ ਸੇਵੇ ਸਿਖੁ ਸ ਖੋਜਿ ਲਹੈ ॥੧॥

Parbẖāṯī mėhlā 1.   Amriṯ nīr gi▫ān man majan aṯẖsaṯẖ ṯirath sang gahe.  Gur upḏes javāhar māṇak seve sikẖ so kẖoj lahai. ||1||

 

Composition of the first Guru in Raga Prabhaati. People to go to many places of pilgrimage to bathe for purification: One who (majan-u) bathes (man) the mind in (amrit-u) the life-giving/purifying (neer-u) water of (giaan-i) awareness of Naam/Divine virtues and commands, (gahey) holds (atthsatth) the sixty eight/all (teerath) places of pilgrimage (sang-i) with him/her, i.e. is already purified.

There is (javaahar maanak – precious stones) wealth of awareness of Naam (updeys-i) in instructions/guidance of (gur) the guru; (sikh) the disciple who (seyvey = serves) obeys and (khojey = searches) reflects on them, (lahai) takes receives the wealth, i.e. becomes aware of, and lives by Naam.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਸਮਾਨਿ ਤੀਰਥੁ ਨਹੀ ਕੋਇ ॥ ਸਰੁ ਸੰਤੋਖੁ ਤਾਸੁ ਗੁਰੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Gur samān ṯirath nahī ko▫e.   Sar sanṯokẖ ṯās gur ho▫e. ||1|| rahā▫o.

 

There is (nahi) no (teerath-u) place of pilgrimage – method of purification – (samaan-i) equal to teachings of the guru.

(Taas-u) that – the guru’s teachings are (sar-u) the pool, which bring (santokh-u) contentment – being happy with Divine will. 1.

(Rahaau) dwell on this and contemplate.

 

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ਗੁਰੁ ਦਰੀਆਉ ਸਦਾ ਜਲੁ ਨਿਰਮਲੁ ਮਿਲਿਆ ਦੁਰਮਤਿ ਮੈਲੁ ਹਰੈ ॥ ਸਤਿਗੁਰਿ ਪਾਇਐ ਪੂਰਾ ਨਾਵਣੁ ਪਸੂ ਪਰੇਤਹੁ ਦੇਵ ਕਰੈ ॥੨॥

Gur ḏarī▫ā▫o saḏā jal nirmal mili▫ā ḏurmaṯ mail harai.  Saṯgur pā▫i▫ai pūrā nāvaṇ pasū pareṯahu ḏev karai. ||2||

 

(Gur-u) the guru is (dareeaau) the river whose (jal-u) water is (sadaa) ever (nirmal-u) clean, which (harai) drives out (mail-u) the dirt of (durmat-i) evil ideas.

(Paaiai) finding/following the guru is (poora) perfect (naavan) bathing/purification which (karai) makes (deyv) gods from (pasoo) animals and (pareytahu) goblins, i.e. one who follows the guru does not wander aimlessly but becomes steady with focus on the Almighty. 2.

 

ਰਤਾ ਸਚਿ ਨਾਮਿ ਤਲ ਹੀਅਲੁ ਸੋ ਗੁਰੁ ਪਰਮਲੁ ਕਹੀਐ ॥ ਜਾ ਕੀ ਵਾਸੁ ਬਨਾਸਪਤਿ ਸਉਰੈ ਤਾਸੁ ਚਰਣ ਲਿਵ ਰਹੀਐ ॥੩॥

Raṯā sacẖ nām ṯal hī▫al so gur parmal kahī▫ai. Jā kī vās banāspaṯ sa▫urai ṯās cẖaraṇ liv rahī▫ai. ||3||

 

One who (rataa) is imbued (naam-i) with Naam/virtues and commands (sach-i) of the Eternal (tal = below, heeal-u = heart) from the bottom of the heart, (so) such is (kaheeai) called (parmal-u) sandalwood tree  the source of fragrance/good cpmpany.

The guru is like the sandalwood tree (ja ki) by whose (vaas-u) fragrance makes (banaaspat-i) vegetation around it (saurai = transformed) fragrant, i.e. the guru’s followers attain awareness of Naam; we should (raheeai) fix (liv) attention on (charan = feet) instructions/guidance of (taas-u = that) the guru. 3.

 

ਗੁਰਮੁਖਿ ਜੀਅ ਪ੍ਰਾਨ ਉਪਜਹਿ ਗੁਰਮੁਖਿ ਸਿਵ ਘਰਿ ਜਾਈਐ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਸਚਿ ਸਮਾਈਐ ਗੁਰਮੁਖਿ ਨਿਜ ਪਦੁ ਪਾਈਐ ॥੪॥੬॥

Gurmukẖ jī▫a parān upjahi gurmukẖ siv gẖar jā▫ī▫ai.  Gurmukẖ Nānak sacẖ samā▫ī▫ai gurmukẖ nij paḏ pā▫ī▫ai. ||4||6||

 

(Gurmukh-i) one who follows the guru, the teachings (upjah-i = come) show in his/her (jeea = mind) thoughts and (praan = life) life/actions, i.e. s/he is purified and invigorated; one (jaaeeai) goes/is admitted in (siv) Divine (ghar-i = home) abode (gurmukh-i) with the guru’s guidance.

One (samaaeeai) remains absorbed in/acts according to, commands of (sach-i) of the Eternal in life (gurmukh-i) with guru’s guidance, s/he (paaeeai) attains (nij-u) own (pad-u) the state, i.e. overcomes temptations, focuses within and – finds the Almighty, says Guru Nanak. 4. 6.

 

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Note: People call the Brahmin to their homes to perform a religious ceremonies. He comes, prays and is given offerings in money and materials. This is the context of the Shabad below.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਗੁਰ ਪਰਸਾਦੀ ਵਿਦਿਆ ਵੀਚਾਰੈ ਪੜਿ ਪੜਿ ਪਾਵੈ ਮਾਨੁ ॥ ਆਪਾ ਮਧੇ ਆਪੁ ਪਰਗਾਸਿਆ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ॥੧॥

Parbẖāṯī mėhlā 1.   Gur parsādī viḏi▫ā vīcẖārai paṛ paṛ pāvai mān.  Āpā maḏẖe āp pargāsi▫ā pā▫i▫ā amriṯ nām. ||1||

 

Composition of the first Guru in Raga Prabhaati. One who (parr-i parr-i) keeps reading the scriptures and (parsaadi) with grace/guidance of (gur) the guru, (veechaarai) reflects/acts on what they say, (paavai) receives (maan-u) honour/recognition.

Having (paaiaa) received awareness of (amrit-u) the life-giving (naam-u) Naam/Divine virtues and commands, s/he (pargaasiaa) manifests/experiences (aap-u = self) the Almighty (madhey) in his/her (aap-u) self/mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰਤਾ ਤੂ ਮੇਰਾ ਜਜਮਾਨੁ ॥ ਇਕ ਦਖਿਣਾ ਹਉ ਤੈ ਪਹਿ ਮਾਗਉ ਦੇਹਿ ਆਪਣਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Karṯā ṯū merā jajmān.   Ik ḏakẖiṇā ha▫o ṯai pėh māga▫o ḏėh āpṇā nām. ||1|| rahā▫o.

 

O (karta) Creator, (too) You are (meyra) my (jajmaan-u) host – one who calls the priest to his house to prayer and makes offering for it -, i.e. You have made me Your servant.

I (maagau) ask this (eyk) one (dakhina/Dakshna) payment/donation; please (deyh-i) give me awareness of (apna = own) Your Naam/virtues and commands – by which I may realize Your presence within me. 1.

(Rahaau) dwell on this and contemplate.

 

ਪੰਚ ਤਸਕਰ ਧਾਵਤ ਰਾਖੇ ਚੂਕਾ ਮਨਿ ਅਭਿਮਾਨੁ ॥ ਦਿਸਟਿ ਬਿਕਾਰੀ ਦੁਰਮਤਿ ਭਾਗੀ ਐਸਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੨॥

Pancẖ ṯaskar ḏẖāvaṯ rākẖe cẖūkā man abẖimān.  Ḏisat bikārī ḏurmaṯ bẖāgī aisā barahm gi▫ān. ||2||

 

I (raakhey) have restrained (panch) the five (taskar = thieves) the sensory organs from (dhaavat = running) wavering/falling prey to temptations – and being robbed of Naam; (abhimaan-u) vanity of my (man-i) mind (chooka) has ended – which has enabled to see the Almighty within.

(Bikaari) evil (dristt-i) sight – vicious looking at others’ wealth or beauty -, and (durmat-i) evil thinking (bhaagi = run away) have left me; I have received (aisa) such (giaan-u) awareness of (brahm) the Divine. 2.

 

Note: When the Brahmin goes to a host’s house he expects offerings of many things. The next verse describes this from the spiritual angle.

 

ਜਤੁ ਸਤੁ ਚਾਵਲ ਦਇਆ ਕਣਕ ਕਰਿ ਪ੍ਰਾਪਤਿ ਪਾਤੀ ਧਾਨੁ ॥ ਦੂਧੁ ਕਰਮੁ ਸੰਤੋਖੁ ਘੀਉ ਕਰਿ ਐਸਾ ਮਾਂਗਉ ਦਾਨੁ ॥੩॥

Jaṯ saṯ cẖāval ḏa▫i▫ā kaṇak kar parāpaṯ pāṯī ḏẖān.  Ḏūḏẖ karam sanṯokẖ gẖī▫o kar aisā māʼnga▫o ḏān. ||3||

 

(Kar-i = make) let (jat-u) self-control and (sat-u) truthful living be (chaaval) the rice, (daiaa) compassion be (kanak) the wheat and (dhaan-u/dhiaan) attention to Divine commands (paati/paatr) the utensil to receive them.

(Kar-i) let ability to perform good but desire-less (karam-u) deeds be (doodh-u) the milk, (santokh-u = contentment) submission to Divine will (gheeo) the clarified butter/cooking oil; (aisa) such is (daan-u) the offering/benediction, I (maangau) ask, o Almighty. 3.

 

ਖਿਮਾ ਧੀਰਜੁ ਕਰਿ ਗਊ ਲਵੇਰੀ ਸਹਜੇ ਬਛਰਾ ਖੀਰੁ ਪੀਐ ॥ ਸਿਫਤਿ ਸਰਮ ਕਾ ਕਪੜਾ ਮਾਂਗਉ ਹਰਿ ਗੁਣ ਨਾਨਕ ਰਵਤੁ ਰਹੈ ॥੪॥੭॥

Kẖimā ḏẖīraj kar ga▫ū laverī sėhje bacẖẖrā kẖīr pī▫ai.  Sifaṯ saram kā kapṛā māʼnga▫o har guṇ Nānak ravaṯ rahai. ||4||7||

 

(Kar-i = make) let (khimaa = forgiveness) tolerance and (dhheeraj-u) patience be (laveyri) the milk-giving (gaoo) cow whose (bachhra) calf (peeai) drinks/sucks (kheer-u) the milk (sahjey) without any hindrance, i.e. my mind experiences the Almighty naturally.

I (maangau) ask for (kaprra) clothes of (sifat-i) praising Divine virtues and (saram = effort) obedience to Divine commands; may Nanak (rahai) keep (ravat-u) uttering/praising/emulating (gun) virtues of (har-i) the Almighty. 4. 7.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਆਵਤੁ ਕਿਨੈ ਨ ਰਾਖਿਆ ਜਾਵਤੁ ਕਿਉ ਰਾਖਿਆ ਜਾਇ ॥ ਜਿਸ ਤੇ ਹੋਆ ਸੋਈ ਪਰੁ ਜਾਣੈ ਜਾਂ ਉਸ ਹੀ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Parbẖāṯī mėhlā 1.   Āvaṯ kinai na rākẖi▫ā jāvaṯ ki▫o rākẖi▫ā jā▫e. Jis ṯe ho▫ā so▫ī par jāṇai jāʼn us hī māhi samā▫e. ||1||

 

Composition of the first Guru in Raga Prabhaati. When (kinai na = not any) no one (raakhiaa) stopped the creature from (aavat-u = coming) birth, (kiau) how can s/he be (raakhiaa) be stopped from (jaavat-u = going) death: – it is all in the Creator’s hands.

(Soee = that) the Creator (tey) from (jis) whom the creature (hoaa) is created (jaanai) knows (par) for sure, (jaa-n) since the creature remains (maah-i) in (samaaey = contained) dominion of (us) that (hi) alone. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੂਹੈ ਹੈ ਵਾਹੁ ਤੇਰੀ ਰਜਾਇ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਪਰੁ ਹੋਇਬਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ŧūhai hai vāhu ṯerī rajā▫e.   Jo kicẖẖ karahi so▫ī par ho▫ibā avar na karṇā jā▫e. ||1|| rahā▫o.

 

O Almighty, (toohai) You are (vaah-u = wondrous) great; (teyri) Your (rajaaey = will) writ applies everywhere.

(Jo kichh-u) whatever You (karah-i) do/want done, (soee) that (par) certainly (hoiba) happens; no one (avar-u) else (jaaey) can (karna) do anything. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸੇ ਹਰਹਟ ਕੀ ਮਾਲਾ ਟਿੰਡ ਲਗਤ ਹੈ ਇਕ ਸਖਨੀ ਹੋਰ ਫੇਰ ਭਰੀਅਤ ਹੈ ॥ ਤੈਸੋ ਹੀ ਇਹੁ ਖੇਲੁ ਖਸਮ ਕਾ ਜਿਉ ਉਸ ਕੀ ਵਡਿਆਈ ॥੨॥

Jaise harhat kī mālā tind lagaṯ hai ik sakẖnī hor fer bẖarī▫aṯ hai.  Ŧaiso hī ih kẖel kẖasam kā ji▫o us kī vadi▫ā▫ī. ||2||

 

(Jaisey) like (tindd) pots are (lagat) attached on (maalaa = garland) wheel of (harhatt) the Persian wheel; and while (ik = one) some are (sakhni) emptied and (pheyr) then (bhareeat hai) filled (hor) again.

(Taiso hi) similar is (ihu) this (kheyl-u) play (ka) of (khasam) the Master – people die and are reborn; this happen as per (vaddiaaee = glory) command (ki) of (us = that) the Master. 2.

 

ਸੁਰਤੀ ਕੈ ਮਾਰਗਿ ਚਲਿ ਕੈ ਉਲਟੀ ਨਦਰਿ ਪ੍ਰਗਾਸੀ ॥ ਮਨਿ ਵੀਚਾਰਿ ਦੇਖੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ਕਉਨੁ ਗਿਰਹੀ ਕਉਨੁ ਉਦਾਸੀ ॥੩॥

Surṯī kai mārag cẖal kai ultī naḏar pargāsī.  Man vīcẖār ḏekẖ barahm gi▫ānī ka▫un girhī ka▫un uḏāsī. ||3||

 

(Chal-i kai) walking (maarag-i) on the path (kai = of) told by (surti) the Vedas, (ulti) the reverse (nadar-i) sight (pragaasi) shows, i.e. one tries to give up householder’s life.

But (veechaar-i) reflect (man-i) in mind and (deykh-u) see (giaani = knower of, brahm = Creator) o enlightened one; (kaun-u = who?) if anyone is (girahi) a true householder or (udaasi) renunciate. 3. 

 

ਜਿਸ ਕੀ ਆਸਾ ਤਿਸ ਹੀ ਸਉਪਿ ਕੈ ਏਹੁ ਰਹਿਆ ਨਿਰਬਾਣੁ ॥ ਜਿਸ ਤੇ ਹੋਆ ਸੋਈ ਕਰਿ ਮਾਨਿਆ ਨਾਨਕ ਗਿਰਹੀ ਉਦਾਸੀ ਸੋ ਪਰਵਾਣੁ ॥੪॥੮॥

Jis kī āsā ṯis hī sa▫up kai ehu rahi▫ā nirbāṇ.  Jis ṯe ho▫ā so▫ī kar māni▫ā Nānak girhī uḏāsī so parvāṇ. ||4||8||

 

If (eyh-u = this) the householder (saup kai) surrenders (aasa) the wishes to the Almighty (jis ki) whose (aasa) yearning the seeker has, s/he (rahiaa) remains (nirbaan-u) unattached to the world-play and focuses on obeying the Creator, i.e. s/he is an Udaasi/renunciate.

Anyone who (kar-i = makes, maaniaa = acceptance) obeys (soee = that) the Creator (tey) from (jis) whom s/he (hoaa) was created; s/he is (parvaan-u) approved whether (girahi) a householder of (udaasi) withdrawn/renunciate, says Guru Nanak. 4. 8.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਦਿਸਟਿ ਬਿਕਾਰੀ ਬੰਧਨਿ ਬਾਂਧੈ ਹਉ ਤਿਸ ਕੈ ਬਲਿ ਜਾਈ ॥ ਪਾਪ ਪੁੰਨ ਕੀ ਸਾਰ ਨ ਜਾਣੈ ਭੂਲਾ ਫਿਰੈ ਅਜਾਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Ḏisat bikārī banḏẖan bāʼnḏẖai ha▫o ṯis kai bal jā▫ī.  Pāp punn kī sār na jāṇai bẖūlā firai ajā▫ī. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Hau) I (bal-i jaaee = am sacrifice, kai = for) adore (tis) that person who (bandhan-i baandhai = ties down) restrains (vikaari) evil (distt-i/dristt-i) sight, i.e. a person who does not cast evil eye/controls action organs, with awareness/practice of Naam/Divine virtues and commands, is praiseworthy.

One oblivious of Naam does not (jaanai) know/have (saar) distinction between (paap = sins, punn = good deeds) good and bad and (phirai) goes about (bhoola = straying) directionless (ajaaee) in vain

(Rahaau) dwell on this and contemplate.

 

ਬੋਲਹੁ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰ ॥ ਫੁਨਿ ਬਹੁੜਿ ਨ ਆਵਣ ਵਾਰ ॥੧॥ ਰਹਾਉ ॥

Bolhu sacẖ nām karṯār.   Fun bahuṛ na āvaṇ vār. ||1|| rahā▫o.

 

O human being, (bolhu = say) remember/practice (sach-u) the eternal Naam/Divine commands of (kartaar) the Creator. Then your (vaar) turn (aavan = coming) birth (phun-i bahurr-i) again and again shall not come. 1.

(Rahaau) dwell on this and contemplate.

 

ਊਚਾ ਤੇ ਫੁਨਿ ਨੀਚੁ ਕਰਤੁ ਹੈ ਨੀਚ ਕਰੈ ਸੁਲਤਾਨੁ ॥ ਜਿਨੀ ਜਾਣੁ ਸੁਜਾਣਿਆ ਜਗਿ ਤੇ ਪੂਰੇ ਪਰਵਾਣੁ ॥੨॥

Ūcẖā ṯe fun nīcẖ karaṯ hai nīcẖ karai sulṯān.  Jinī jāṇ sujāṇi▫ā jag ṯe pūre parvāṇ. ||2||

 

The Almighty (karat-u hai) makes (neech-u) lowly (tey) from (oochaa) the high; and (karai) makes (sultaan-u) king from (neech) the lowly.

(Jini) who (jaan-u) know/understand/practice – virtues and commands of – (sujaaniaa = well informed) the Omniscient Master, (sey) they receive (parvaan-u) acceptance (tey) from (sabh) the whole (jag-i) world/everyone. 2.

 

ਤਾ ਕਉ ਸਮਝਾਵਣ ਜਾਈਐ ਜੇ ਕੋ ਭੂਲਾ ਹੋਈ ॥ ਆਪੇ ਖੇਲ ਕਰੇ ਸਭ ਕਰਤਾ ਐਸਾ ਬੂਝੈ ਕੋਈ ॥੩॥

Ŧā ka▫o samjẖāvaṇ jā▫ī▫ai je ko bẖūlā ho▫ī.  Āpe kẖel kare sabẖ karṯā aisā būjẖai ko▫ī. ||3||

 

We (jaaeeai) go to (samjhaavan = cause to understand) instruct/remind (kau = to, ta = that) a person (jey) if (ko) someone (hoee) has (bhoola) forgotten.

But (karta) the Creator (aapey) IT-self (karey = does) conducts (sah) all (kheyl) plays – creates and watches and so knows everything; (koee) some rare person (boojhai) understands (aisa = thus) this and submits to Divine commands. 3.

 

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ਨਾਉ ਪ੍ਰਭਾਤੈ ਸਬਦਿ ਧਿਆਈਐ ਛੋਡਹੁ ਦੁਨੀ ਪਰੀਤਾ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਦਾਸਨਿ ਦਾਸਾ ਜਗਿ ਹਾਰਿਆ ਤਿਨਿ ਜੀਤਾ ॥੪॥੯॥

Nā▫o parbẖāṯai sabaḏ ḏẖi▫ā▫ī▫ai cẖẖodahu ḏunī parīṯā.  Paraṇvaṯ Nānak ḏāsan ḏāsā jag hāri▫ā ṯin jīṯā. ||4||9||

 

(Dhiaaeeai) pay attention/contemplate (naau) Naam/Divine virtues and commands (prabhaatai) early morning – when there are no distractions – (sabad-i = with the word) with the guru’s guidance; (chhoddahu) give up (pareeta = love) ideas (duni) of the world-play – of relatives, status, wealth, rivalries etc.

(Pranvat-i) submits Guru Nanak: (Jag-i = world) those who ignore Naam (haariaa) lose to temptations life; (tin-i) that person who does obeys God (jeeta) wins; I am (daasaa) the servant (daasan-i) of servant/devotee of God. 4. 9.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਮਨੁ ਮਾਇਆ ਮਨੁ ਧਾਇਆ ਮਨੁ ਪੰਖੀ ਆਕਾਸਿ ॥ ਤਸਕਰ ਸਬਦਿ ਨਿਵਾਰਿਆ ਨਗਰੁ ਵੁਠਾ ਸਾਬਾਸਿ ॥ ਜਾ ਤੂ ਰਾਖਹਿ ਰਾਖਿ ਲੈਹਿ ਸਾਬਤੁ ਹੋਵੈ ਰਾਸਿ ॥੧॥

Parbẖāṯī mėhlā 1.   Man mā▫i▫ā man ḏẖā▫i▫ā man pankẖī ākās. Ŧaskar sabaḏ nivāri▫ā nagar vuṯẖā sābās. Jā ṯū rākẖahi rākẖ laihi sābaṯ hovai rās. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Man-u) the human mind is influenced by (maaiaa) the world-play – happenings around; it (dhaaiaa = runs) wanders all over; (man-u) the mind wanders like (pankhi) the birds (aakaas-i) in the sky.

(Taskar = thieves) vices in the world-play (nivaariaa) are given up (sabad-i = with the word) with teachings of the guru; (nagar-u = town) the mind (vutthaa) stays/becomes steady and (saabaas-i) receives praise.

O Almighty, (ja) when (too) You are pleased to (raakhah-i) protect the mind from the world-play, then (raakh-i laih-i) it is protected; and (raas-i) the wealth (hovai) is (raas-i) intact, i.e. the mind does not forget Naam.

 

ਐਸਾ ਨਾਮੁ ਰਤਨੁ ਨਿਧਿ ਮੇਰੈ ॥ ਗੁਰਮਤਿ ਦੇਹਿ ਲਗਉ ਪਗਿ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥

Aisā nām raṯan niḏẖ merai.   Gurmaṯ ḏėh laga▫o pag ṯerai. ||1|| rahā▫o.

 

I wish to have (aisa) such (ratan-u = jewel, nidh-i = treasure) the wealth of awareness of Naam in (meyrai) my mind.

I (lagau = touch, pag-i = to feet) entreat (teyrai) to You, please – to lead me to the guru and – (deyh-i) impart awareness (gurmat-i) through the guru’s counsel. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਨੁ ਜੋਗੀ ਮਨੁ ਭੋਗੀਆ ਮਨੁ ਮੂਰਖੁ ਗਾਵਾਰੁ ॥ ਮਨੁ ਦਾਤਾ ਮਨੁ ਮੰਗਤਾ ਮਨ ਸਿਰਿ ਗੁਰੁ ਕਰਤਾਰੁ ॥ ਪੰਚ ਮਾਰਿ ਸੁਖੁ ਪਾਇਆ ਐਸਾ ਬ੍ਰਹਮੁ ਵੀਚਾਰੁ ॥੨॥

Man jogī man bẖogī▫ā man mūrakẖ gāvār.  Man ḏāṯā man mangṯā man sir gur karṯār.  Pancẖ mār sukẖ pā▫i▫ā aisā barahm vīcẖār. ||2||

 

(Man-u) the mind sometimes becomes (jogi) ascetic and sometimes (bhogeeaa) indulges in pleasures; the mind is (gaavaar-u) a thoughtless (moorakh-u) fool – it does not stay steady.

(Man-u) the human being is sometimes (daataa) giver/philanthropist and sometimes (mangtaa) a beggar; (gur-u) the great (kartaar-u) Creator is (sir-i) over the head of (man) the human being, i.e. causes all actions.

The human being (paaiaa) obtains (sukh-u) solace when it (maar-i) kills/sheds (panch) the five vices – lust, anger, greed, worldly attachments, vanity; (aisa = such) this is the virtue of (veechaar-u) reflecting on Naam of (brahm) the Almighty. 2.

 

ਘਟਿ ਘਟਿ ਏਕੁ ਵਖਾਣੀਐ ਕਹਉ ਨ ਦੇਖਿਆ ਜਾਇ ॥ ਖੋਟੋ ਪੂਠੋ ਰਾਲੀਐ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥ ਜਾ ਤੂ ਮੇਲਹਿ ਤਾ ਮਿਲਿ ਰਹਾਂ ਜਾਂ ਤੇਰੀ ਹੋਇ ਰਜਾਇ ॥੩॥

Gẖat gẖat ek vakẖāṇī▫ai kaha▫o na ḏekẖi▫ā jā▫e.  Kẖoto pūṯẖo rālī▫ai bin nāvai paṯ jā▫e.  Jā ṯū melėh ṯā mil rahāʼn jāʼn ṯerī ho▫e rajā▫e. ||3||

 

It is (vakhaaneeai) said that (eyk-u) the One Almighty is present (ghatt-i ghatt-i) in all creatures and places, but (na jaaey) cannot be (deykhiaa) seen (kahau) by anyone – so why worry about obeying God.

(Pat-i) honor (jaaey = goes) is lost – one is rejected for union with the Almighty – (bin-u = without) by not obeying (naavai) Naam; (khotto = false) disobedient persons (raaleeai = made to roll) suffer (poottho = being upside down in the womb) being reborn again and again.

O Almighty, (jaa) if (too) You (meylah-i = cause to meet) so motivate (ta) then I (mil-i rahaa = remain together) remain in Your remembrance/obedience and unite with You; (jaa-n) when so (hoey) is (teyri) Your (rajaaey) will. 3.

 

ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਾਟੀਐ ਨਾਨਕ ਛੂਟਸਿ ਨਾਇ ॥੪॥੧੦॥

Jāṯ janam nah pūcẖẖī▫ai sacẖ gẖar leho baṯā▫e.  Sā jāṯ sā paṯ hai jehe karam kamā▫e. Janam maran ḏukẖ kātī▫ai Nānak cẖẖūtas nā▫e. ||4||10||

 

We should not (poochheeai) ask anyone his/her (jaat-i) caste or (janam-u = birth) lineage, but (leyhu bataaee = be told) know his/her (sach) true (ghar-u) state – what are his/her deeds and thoughts like.

One’s (jaat-i) caste and (pat-i/paat-i) lineage is (saa) that, (jeyhey) as the type of (karam) deeds s/he (kamaaey) does.

Everyone wants to (kaatteeai = cut) end (dukh-u) the suffering of being in cycles of (janam) births and (maran) deaths; remember, one (chhoottas-i) is freed of this by obedience (naaey) to Naam/Divine commands, says Guru Nanak. 4. 10.