SGGS pp 1349 -1351, Prabhaati Kabir ji, Nemdev Ji, Beni Ji

 

ਬਿਭਾਸ ਪ੍ਰਭਾਤੀ ਬਾਣੀ ਭਗਤ ਕਬੀਰ ਜੀ ਕੀ       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bibẖās parbẖāṯī baṇī bẖagaṯ Kabīr jī kī   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered (bhagat) devotee Kabir in raga Prabhaati, (bibhaas) to be sung at dawn.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਮਰਨ ਜੀਵਨ ਕੀ ਸੰਕਾ ਨਾਸੀ ॥ ਆਪਨ ਰੰਗਿ ਸਹਜ ਪਰਗਾਸੀ ॥੧॥

Maran jīvan kī sankā nāsī.   Āpan rang sahj pargāsī. ||1||

 

My (sanka = doubt) apprehensions about what would happen in (jeevan) life, and fear of (maran) death, (naasi = run away) have gone, since the Almighty (pargaasi) manifested in (aapan = own) IT’s (rang-i) loving (sahaj) steadfast form, i.e. since I became aware of Divine virtues and commands I no longer commit any transgressions and am free of anxiety 1.

 

ਪ੍ਰਗਟੀ ਜੋਤਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ॥ ਰਾਮ ਰਤਨੁ ਪਾਇਆ ਕਰਤ ਬੀਚਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Pargatī joṯ miti▫ā anḏẖi▫ārā.   Rām raṯan pā▫i▫ā karaṯ bīcẖārā. ||1|| rahā▫o.

 

(Jot-i) the light/awareness (pragatti = manifested) came and (andhiaara = darkness) ignorance (mittiaa) ended. I received the guru’s guidance, (karat = doing, beechaaran = reflection) reflected on it and (paaiaa) obtained awareness of (raam = God, ratan-u = jewel) Naam/Divine virtues and commands. 1.

(Rahaau) dwell on this and reflect.

 

ਜਹ ਅਨੰਦੁ ਦੁਖੁ ਦੂਰਿ ਪਇਆਨਾ ॥ ਮਨੁ ਮਾਨਕੁ ਲਿਵ ਤਤੁ ਲੁਕਾਨਾ ॥੨॥

Jah anand ḏukẖ ḏūr pa▫i▫ānā.   Man mānak liv ṯaṯ lukānā. ||2||

 

(Jah) where there is (anad-u) bliss of seeing God within, and (dukh-u) pain of separation has (paiaana) gone (door-i = far) away; that mind became aware of (manaak) gem of Naam (lukaana) hidden in (man-u) the mind – with the guru’s guidance. 2.

 

ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੇਰਾ ਭਾਣਾ ॥ ਜੋ ਇਵ ਬੂਝੈ ਸੁ ਸਹਜਿ ਸਮਾਣਾ ॥੩॥

Jo kicẖẖ ho▫ā so ṯerā bẖāṇā.   Jo iv būjẖai so sahj samāṇā. ||3||

 

(Jo kichh-u) what (hoaa) happened (su) that was (teyra) by Your (bhaana) will, o Almighty. One (jo) who (boojhai) understands (iv) this way, (samaana) remains (sahj-i) in poise/steadfast and does not waver from living by Naam. 3.

 

ਕਹਤੁ ਕਬੀਰੁ ਕਿਲਬਿਖ ਗਏ ਖੀਣਾ ॥ ਮਨੁ ਭਇਆ ਜਗਜੀਵਨ ਲੀਣਾ ॥੪॥੧॥

Kahaṯ Kabīr kilbikẖ ga▫e kẖīṇā.   Man bẖa▫i▫ā jagjīvan līṇā. ||4||1||

 

(Kaht-u) says Kabir: (Kilbikh-i) transgressions (gaey kheena = are destroyed) stop and (man-u) the mind (bhaiaa) remains (leena) absorbed/in obedience to (jagjeevan = life of the world) the Almighty. 4. 1.

 

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ਪ੍ਰਭਾਤੀ ॥ ਅਲਹੁ ਏਕੁ ਮਸੀਤਿ ਬਸਤੁ ਹੈ ਅਵਰੁ ਮੁਲਖੁ ਕਿਸੁ ਕੇਰਾ ॥ ਹਿੰਦੂ ਮੂਰਤਿ ਨਾਮ ਨਿਵਾਸੀ ਦੁਹ ਮਹਿ ਤਤੁ ਨ ਹੇਰਾ ॥੧॥

Parbẖāṯī.   Alhu ek masīṯ basaṯ hai avar mulakẖ kis kerā.  Hinḏū mūraṯ nām nivāsī ḏuh mėh ṯaṯ na herā. ||1||

 

Composition of (ji) revered (bhagat) devotee Kabir in raga Prabhaati.

 

The Muslim says (allahu) Allah/God (basat-i hai) dwells in (eyk-u) one (maseet-i) mosque, the Kaaba in Mecca, Saudi Arabia; then (kis = who, keyra = of) whose is, i.e. whom does, (avar-u) rest of (mulakk-u) the world belong?

The Hindu says (naam) God (nivaasi) dwells (moorat-i) in the idol in the temple; I do not (heyra) see (tat-u) the reality/truth (mah-i) in (duh) both. 1.

 

ਅਲਹ ਰਾਮ ਜੀਵਉ ਤੇਰੇ ਨਾਈ ॥ ਤੂ ਕਰਿ ਮਿਹਰਾਮਤਿ ਸਾਈ ॥੧॥ ਰਹਾਉ ॥

Alah rām jīva▫o ṯere nā▫ī.   Ŧū kar mihrāmaṯ sā▫ī. ||1|| rahā▫o.

 

O Allah and Raam I wish to (jeevau) live by (teyrey) Your (naaee) Naam/commands; (too) You please (kar-i = do) bestow (mihramat-i) mercy – that I continue. 1.

(Rahaau) dwell on this and reflect.

 

ਦਖਨ ਦੇਸਿ ਹਰੀ ਕਾ ਬਾਸਾ ਪਛਿਮਿ ਅਲਹ ਮੁਕਾਮਾ ॥ ਦਿਲ ਮਹਿ ਖੋਜਿ ਦਿਲੈ ਦਿਲਿ ਖੋਜਹੁ ਏਹੀ ਠਉਰ ਮੁਕਾਮਾ ॥੨॥

Ḏakẖan ḏes harī kā bāsā pacẖẖim alah mukāmā.  Ḏil mėh kẖoj ḏilai ḏil kẖojahu ehī ṯẖa▫ur mukāmā. ||2||

 

The Hindu believes (vaasa) dwelling (ka) of (har-i) God is in (dakhan) the south – at Jagan-naathpuri in Odissa in India; the Muslim says (mukaama = place) residence of Allah/God is (pachham-i) in the west at Mecca in Saudi Arabia. (Khoj-i = search) reflect (mah-i) in (dil = heart) the mind and you will realize that it is the same God; both of you should (khojahu) search (dilai dil-i) in your mind, and will find that (eyhi) that is (tthaur) the residence of the Hindu’s God as well as (mukaam) residence of the Muslim’s God, – the One Master of all. 2.

 

ਬ੍ਰਹਮਨ ਗਿਆਸ ਕਰਹਿ ਚਉਬੀਸਾ ਕਾਜੀ ਮਹ ਰਮਜਾਨਾ ॥ ਗਿਆਰਹ ਮਾਸ ਪਾਸ ਕੈ ਰਾਖੇ ਏਕੈ ਮਾਹਿ ਨਿਧਾਨਾ ॥੩॥

Barahman gi▫ās karahi cẖa▫ubīsā kājī mah ramjānā. Gi▫ārėh mās pās kai rākẖe ekai māhi niḏẖānā. ||3||

 

The Brahman/Hindu priest asks to (karah-i = do) observe (giaas) fasting (chaubeesa) twenty four times – in a year at twice a month; the Muslim Qazi asks to observe fast during the month of Ramzan/Ramadan – which is considered holy.

The Qazi (raakhai) puts God (paas kai) aside for (giaarah) eleven (maas) months and thinks of the Almighty

 (nidhaana) treasure of virtue (maah-i) in (eykai) only one month. 3.

 

ਕਹਾ ਉਡੀਸੇ ਮਜਨੁ ਕੀਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਨਾਂਏਂ ॥ ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰੈ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਂਏਂ ॥੪॥

Kahā udīse majan kī▫ā ki▫ā masīṯ sir nāʼn▫eʼn.  Ḏil mėh kapat nivāj gujārai ki▫ā haj kābai jāʼn▫eʼn. ||4||

 

(Kahaa) what use is it (keeaa) doing/taking (majan-u) bath (udeesey) in Odisa at Jagan Nathpuri or (naa’ney’n/nivaaey) bowing (sir-u) the head in (nivaaj) Namaaz – the Muslim prayer;

If there is (kapatt-u) deceit and hatred towards each other – (mah-i) in (dil) mind, it is (kiaa = what?) no use (gujaarai) performing (nivaaj) Namaz or (jaaey-n) going on Hajj – pilgrimage – (kaabai) to Kaaba at Mecca. 4.  

 

ਏਤੇ ਅਉਰਤ ਮਰਦਾ ਸਾਜੇ ਏ ਸਭ ਰੂਪ ਤੁਮ੍ਹ੍ਹਾਰੇ ॥ ਕਬੀਰੁ ਪੂੰਗਰਾ ਰਾਮ ਅਲਹ ਕਾ ਸਭ ਗੁਰ ਪੀਰ ਹਮਾਰੇ ॥੫॥

Ėṯe a▫uraṯ marḏā sāje e sabẖ rūp ṯumĥāre. Kabīr pūngrā rām alah kā sabẖ gur pīr hamāre. ||5||

 

O Almighty, (eytey = so many) all (aurat) women and (marda) men You (saajey) have created; they are (sabh) all (tumhaarey) Your (roop) embodiment. Kabir says I am (poongra) a child/devotee (ka) of the One God who is called both Ram and Allah; (sabh) all (gur) gurus for Hindus who ask to pray to Ram/Hindu’s God, and (peer) gurus for Muslims who ask to obey Allah/Muslim’s are (hamaarey) my gurus, i.e. I respect one who teaches to obey the One God. 5.

 

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਨਰ ਨਰਵੈ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾ ॥ ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਤਬ ਹੀ ਨਿਹਚੈ ਤਰਨਾ ॥੬॥੨॥

Kahaṯ Kabīr sunhu nar narvai parahu ek kī sarnā.  Keval nām japahu re parānī ṯab hī nihcẖai ṯarnā. ||6||2||

 

(Kaht-u) says Kabir: (Sunhu) listen o (nar) men and (narvai) women; (parhu) place yourselves (sarna = sanctuary) in care and obedience (ki) of (eyk) the One God of all; (tab hi) only then you (nihchai) will be sure to (tarna = swim) get across the world-ocean to the Almighty. 6. 2.

 

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ਪ੍ਰਭਾਤੀ ॥ ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥

Parbẖāṯī.   Aval alah nūr upā▫i▫ā kuḏraṯ ke sabẖ banḏe.  Ėk nūr ṯe sabẖ jag upji▫ā ka▫un bẖale ko manḏe. ||1||

 

Composition of (ji) revered (bhagat) devotee Kabir in raga Prabhaati.  (Allah) God (aval-i) first (upaaiaa) created (noor-u = light) the Self, the creative Spirit; (sabh) all (bandey) creatures are creation (key) of that (kudrat-i) power.

(Sabh-u) the whole (jag-u) world (upjiaa) is created (tey) from (eyk) one (noor = light) Divine Spirit, so (kaun = who?) none are (bhaley) good and (ko = who?) none (mandey) bad, i.e. there is none superior or inferior in eyes of the Creator. 1.

 

Page 1350

 

ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥ ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥

Logā bẖaram na bẖūlahu bẖā▫ī.   Kẖālik kẖalak kẖalak mėh kẖālik pūr rahi▫o sarab ṯẖāʼn▫ī. ||1|| rahā▫o.

 

O (loga) people, let (na koee = not any) no one (bhoolhu) be misled (bharam-i) in delusion.  (Khaalik-u) the Creator created (khalak) the creation and (khaalik-u) the Creator is present (mah-i) in the creation, (poor-i rahio) pervading in (srab) all (tthaaee’n) places – within every creature and outside, every-one/thing is embodiment of God. 1.

(Rahaau) dwell on this and reflect.

 

ਮਾਟੀ ਏਕ ਅਨੇਕ ਭਾਂਤਿ ਕਰਿ ਸਾਜੀ ਸਾਜਨਹਾਰੈ ॥ ਨਾ ਕਛੁ ਪੋਚ ਮਾਟੀ ਕੇ ਭਾਂਡੇ ਨਾ ਕਛੁ ਪੋਚ ਕੁੰਭਾਰੈ ॥੨॥

Mātī ek anek bẖāʼnṯ kar sājī sājanhārai.  Nā kacẖẖ pocẖ mātī ke bẖāʼnde nā kacẖẖ pocẖ kumbẖārai. ||2||

 

(Saajanhaarai) the Creator took (eyk) one/same (maatti) clay and (saaji = made) molded (kar-i) in (aneyk) numerous (bhaan-i) ways – like a potter makes pots of different shapes and for different uses.

There (na kachh-u = not any) neither any (poch) defect in (bhaa’nddey) pots (key) of (maati) clay, i.e. in the creation (na kichh-u) nor any (poch) fault (kumbhaarai = potter) of the Creator – this is how the Creator intended. 2.

 

ਸਭ ਮਹਿ ਸਚਾ ਏਕੋ ਸੋਈ ਤਿਸ ਕਾ ਕੀਆ ਸਭੁ ਕਛੁ ਹੋਈ ॥ ਹੁਕਮੁ ਪਛਾਨੈ ਸੁ ਏਕੋ ਜਾਨੈ ਬੰਦਾ ਕਹੀਐ ਸੋਈ ॥੩॥

Sabẖ mėh sacẖā eko so▫ī ṯis kā kī▫ā sabẖ kacẖẖ ho▫ī. Hukam pacẖẖānai so eko jānai banḏā kahī▫ai so▫ī. ||3||

 

There is (soee) the same One (sachaa) Eternal Spirit (mah-i) in (sabh) all; (sabh-u kachh-u) everything (hoee) happens (keeaa) as done/willed by (tis = that) the Creator.

One who (pachhaanai) recognizes that everything happens (hukam-u = command/will) happens by Divine commands/laws, (soee) that person (kaheeai = called) is identified as (banda = servant) a devotee of God. 3.

 

ਅਲਹੁ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਗੁਰਿ ਗੁੜੁ ਦੀਨਾ ਮੀਠਾ ॥ ਕਹਿ ਕਬੀਰ ਮੇਰੀ ਸੰਕਾ ਨਾਸੀ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ॥੪॥੩॥

Alhu alakẖ na jā▫ī lakẖi▫ā gur guṛ ḏīnā mīṯẖā.  Kahi Kabīr merī sankā nāsī sarab niranjan dīṯẖā. ||4||3||

 

(Allahu) God is (alakh-u) without signs and (na jaaee) cannot be (lakhiaa) described; (gur-i) the guru (deena) has given me (gurr-u = molasses) a sweet which is (meetthaa = sweet) enjoyable, i.e. the guru has taught me to live by Divine commands and this experience is beyond description – like when a dumb person enjoys something delicious it shows on his/her face without being able to describe it.

(Kah-i) says Kabir: (Meyri) my (sanka) doubt about people being high or low, good or bad, (naasi = ran away) has ended: I (ddeetthaa) see (niranjan-u = unstained) the One pristine Almighty present in (sarab = all) everyone. 4. 3.

 

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ਪ੍ਰਭਾਤੀ ॥ ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥

Parbẖāṯī.   Beḏ kaṯeb kahhu maṯ jẖūṯẖe jẖūṯẖā jo na bicẖārai.  Ja▫o sabẖ mėh ek kẖuḏā▫e kahaṯ ha▫o ṯa▫o ki▫o murgī mārai. ||1||

 

Composition of (ji) revered (bhagat) devotee Kabir in raga Prabhaati. (Mat) do not (kahahu) say (beyd = Vedas) scriptures of Eastern faiths or (kateyb) Semitic faiths are (jhootthey = false) faulty; (jhoottha = false) fault lies with one (jo) who does not (bichaarai = reflect) understand them.

O Mullah/Muslim priest, (jau) if you (kahat ho) say there is (eyk-u) the same One (khudaaey) God (mah-i) in (sabh) all creatures, (tau) then (kiau) why do you (maarai = kill) sacrifice (murgi = hen) a bird or animal – as sacrifice for the perceived benefit of a person; the bird/animal has the same God whom you are trying to propitiate; you are acting selfish, not because of faith in God. 1.

 

ਮੁਲਾਂ ਕਹਹੁ ਨਿਆਉ ਖੁਦਾਈ ॥ ਤੇਰੇ ਮਨ ਕਾ ਭਰਮੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Mulāʼn kahhu ni▫ā▫o kẖuḏā▫ī.   Ŧere man kā bẖaram na jā▫ī. ||1|| rahā▫o.

 

O (mulla’n) Mullah, if you (kahahu) say this is (khudaaee) God’s (niaau = justice) command; then (bharam) misconception of (teyrey) your (man) mind will never (jaaee) go, i.e. you will never understand God’s will. 1.

(Rahaau) dwell on this and reflect.

(Note: This seems to have reference to the Old Testament, Genesis Chapter 22, in which Abraham who was to have sacrificed his son at God’s bidding, found a ram/male sheep and sacrificed it).

 

ਪਕਰਿ ਜੀਉ ਆਨਿਆ ਦੇਹ ਬਿਨਾਸੀ ਮਾਟੀ ਕਉ ਬਿਸਮਿਲਿ ਕੀਆ ॥ ਜੋਤਿ ਸਰੂਪ ਅਨਾਹਤ ਲਾਗੀ ਕਹੁ ਹਲਾਲੁ ਕਿਆ ਕੀਆ ॥੨॥

Pakar jī▫o āni▫ā ḏeh bināsī mātī ka▫o bismil kī▫ā. Joṯ sarūp anāhaṯ lāgī kaho halāl ki▫ā kī▫ā. ||2||

 

(Jeeo) the creature is (pakr-i) caught and (aaniaa) brought to (binaasi = destroyed) kill its (deyh) body; but you only (keeaa = did, bismil-i = killing with prayer) killed (maatti) the clay.

The soul which is (saroop) embodiment of (jot-i) the Divine Spirit is (anaahat) indestructible and (laagi) attaches – to another body; (kahu) tell me (kiaa) what did you (keeaa = did, halal-u = killing with prayer) sacrifice to God, – God IT-self? 2.

 

ਕਿਆ ਉਜੂ ਪਾਕੁ ਕੀਆ ਮੁਹੁ ਧੋਇਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਲਾਇਆ ॥ ਜਉ ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰਹੁ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਇਆ ॥੩॥

Ki▫ā ujū pāk kī▫ā muhu ḏẖo▫i▫ā ki▫ā masīṯ sir lā▫i▫ā. Ja▫o ḏil mėh kapat nivāj gujārahu ki▫ā haj kābai jā▫i▫ā. ||3||

 

(Kiaa) what use it is if you (keeaa) do (uzoo/vuzu/vudu) ritual ablution (paak keeaa = make pure) to clean yourself, (dhoiaa) washing (muh-u) the face, hands and forearm, and then (laaiaa = touched) bow (sir-u) the head (maseet-i) in the mosque in prayer.

What use it is (guzaarhu) to offer (nivaaj) prayers; and (kiaa) what use it (jaaiaa) to go (kaabai) to Kaaba at Mecca on (hajj) pilgrimage (jau) if you have (kapatt-u) deceit (mah-i) in (dil) mind. 3.

 

ਤੂੰ ਨਾਪਾਕੁ ਪਾਕੁ ਨਹੀ ਸੂਝਿਆ ਤਿਸ ਕਾ ਮਰਮੁ ਨ ਜਾਨਿਆ ॥ ਕਹਿ ਕਬੀਰ ਭਿਸਤਿ ਤੇ ਚੂਕਾ ਦੋਜਕ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ॥੪॥੪॥

Ŧūʼn nāpāk pāk nahī sūjẖi▫ā ṯis kā maram na jāni▫ā. Kahi Kabīr bẖisaṯ ṯe cẖūkā ḏojak si▫o man māni▫ā. ||4||4||

 

(Too-n) you are (naapaak-u = impure) defiled by vices and do not (soojhiaa) perceive (paak-u = pure) the pristine Almighty – watching everything; you do not (jaaniaa) know (maram-u) mystery (ka) of (tis = that) God, i.e. do not understand God’s commands.

You (chooka) miss (tey) from going to (bhist-i) heaven because your (man-u) mind (maaniaa) is agreeable/in tune (sio) with things that take one to (dojak) hell – denial of union with God and being sent to rebirth, (kah-i) says Kabir. 4. 4.

 

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ਪ੍ਰਭਾਤੀ ॥ ਸੁੰਨ ਸੰਧਿਆ ਤੇਰੀ ਦੇਵ ਦੇਵਾਕਰ ਅਧਪਤਿ ਆਦਿ ਸਮਾਈ ॥ ਸਿਧ ਸਮਾਧਿ ਅੰਤੁ ਨਹੀ ਪਾਇਆ ਲਾਗਿ ਰਹੇ ਸਰਨਾਈ ॥੧॥

Parbẖāṯī.   Sunn sanḏẖi▫ā ṯerī ḏev ḏevākar aḏẖpaṯ āḏ samā▫ī.  Siḏẖ samāḏẖ anṯ nahī pā▫i▫ā lāg rahe sarnā▫ī. ||1||

 

Composition of (ji) revered (bhagat) devotee Kabir in raga Prabhaati. O (sunn = unshkable) Eternal (adhpat-i = king) Sovereign Almighty, You are (deyv) the light (deyvaakar = mine/source of light – the sun) for the sun – and source of all creation which is (samaaee) absorbed in (teyri) Your (sandhiaa) worship (ad-i) from the beginning, i.e. the creation exists according to Your commands, the Cosmic laws.

(Sidh) the saints (samaadh-i) in meditation have not (paaiaa) found Your (ant-u = end/limit) boundaries; they (laagi rahey = remain) place themselves in Your (sarnaaee) care and obedience. 1.

 

ਲੇਹੁ ਆਰਤੀ ਹੋ ਪੁਰਖ ਨਿਰੰਜਨ ਸਤਿਗੁਰ ਪੂਜਹੁ ਭਾਈ ॥ ਠਾਢਾ ਬ੍ਰਹਮਾ ਨਿਗਮ ਬੀਚਾਰੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Leho ārṯī ho purakẖ niranjan saṯgur pūjahu bẖā▫ī.   Ŧẖādẖā barahmā nigam bīcẖārai alakẖ na lakẖi▫ā jā▫ī. ||1|| rahā▫o.

 

O (bhaaee) brethren, – Aarti/worship with lamps and flowers is done for the idols, but God is formless – come, (leyhu) take these materials for (aarti) worship of (purakh) the all-pervasive (niranjan = unstained) pristine Almighty; and that is to (poojahu) worship, i.e. to obey instructions of (satigur) the true guru – to conduct the self by commands of the Almighty – as being done by all creation. 1.

As Brahma (tthaaddhaa) stands in prayer, he (beechaarai) reflects on (nigam) the Vedas and realizes that the Almighty is (alakh-u = without signs) formless and (na jaaee) cannot (lakhiaa) described – so God cannot be worshipped God with lamps of oil but with awareness and obedience to IT’s commands. 1.

(Rahaau) dwell on this and reflect.

 

ਤਤੁ ਤੇਲੁ ਨਾਮੁ ਕੀਆ ਬਾਤੀ ਦੀਪਕੁ ਦੇਹ ਉਜ੍ਯ੍ਯਾਰਾ ॥ ਜੋਤਿ ਲਾਇ ਜਗਦੀਸ ਜਗਾਇਆ ਬੂਝੈ ਬੂਝਨਹਾਰਾ ॥੨॥

Ŧaṯ ṯel nām kī▫ā bāṯī ḏīpak ḏeh uj▫yārā.  Joṯ lā▫e jagḏīs jagā▫i▫ā būjẖai būjẖanhārā. ||2||

 

For worship of the Almighty (deepak-u) the oil lamp  has (tat-u = reality) vices of life as (teyl-u) the oil and obedience to (naam-u) Divine commands as (baati) the wick; the wick lights to (deyh) give (ujyaraa) the light and vices burn out; the mind-lamp is (jagaaiaa) lit when (laaey = touched) given (jot-i = light) awareness of Naam of (jagdees = master of the world) the Almighty; some rare person (boojhanhaara) capable of understanding (boojhai) understands this. 2.

Note: Like the oil burns in the lamp, similarly vices of life end with obedience to Naam.

 

ਪੰਚੇ ਸਬਦ ਅਨਾਹਦ ਬਾਜੇ ਸੰਗੇ ਸਾਰਿੰਗਪਾਨੀ ॥ ਕਬੀਰ ਦਾਸ ਤੇਰੀ ਆਰਤੀ ਕੀਨੀ ਨਿਰੰਕਾਰ ਨਿਰਬਾਨੀ ॥੩॥੫॥

Pancẖe sabaḏ anāhaḏ bāje sange saringpānī.  Pancẖe sabaḏ anāhaḏ bāje sange saringpānī.

 

Five types of instruments produce music – they are trumpets, drums, stringed instruments, metal items and earthen pitchers; (panchey) all the five types of (sabad = words) sounds/music (baajey) play (anhad) endlessly (sangey = in company) with presence of (saaringpaani = provider of water to the rain-bird – fulfiller of desires) Almighty within.

(Daas) servant Kabir (keeni) does such Aarti/worship (teyri) of Yours, o (nirankaar) Formless and (nirbaani – free from temptations) pristine Almighty. 3. 5.

 

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ਪ੍ਰਭਾਤੀ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਕੀ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Parbẖāṯī baṇī bẖagaṯ Nāmḏev jī kī   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered (bhagat) devotee Namdev in raga Prabhaati.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਮਨ ਕੀ ਬਿਰਥਾ ਮਨੁ ਹੀ ਜਾਨੈ ਕੈ ਬੂਝਲ ਆਗੈ ਕਹੀਐ ॥ ਅੰਤਰਜਾਮੀ ਰਾਮੁ ਰਵਾਂਈ ਮੈ ਡਰੁ ਕੈਸੇ ਚਹੀਐ ॥੧॥

Man kī birthā man hī jānai kai būjẖal āgai kahī▫ai.  Anṯarjāmī rām ravāʼn▫ī mai dar kaise cẖahī▫ai. ||1||

 

(Man-u) the mind (hi) itself alone (jaanai) knows (birtha) the painful state of (man) the mind – of yearning for the Almighty; (kai) or when (kaheeai) narrated (aagai = before) to (boojhaal) someone who understands.

I (ravaa-n-ee) remember/invoke (raam-u) the Almighty (anjarjaami) the knower of mind; (mai) I (kaisey = how?) do not (chaheeai) need to (ddar-u) fear – I do not need help from anyone else. 1.

 

ਬੇਧੀਅਲੇ ਗੋਪਾਲ ਗੋੁਸਾਈ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਰਵਿਆ ਸਰਬੇ ਠਾਈ ॥੧॥ ਰਹਾਉ ॥

Beḏẖī▫ale gopāl gosā▫ī.   Merā parabẖ ravi▫ā sarbe ṯẖā▫ī. ||1|| rahā▫o.

 

(Gopaal) the Sustainor (gusaae) Master of the world (beydheealey) has pierced my mind – I have submitted myself to commands of (prabh-u) the Almighty Master (meyra = my) of all who is (raviaa) present at (sarbey) all (tthaaee) places. 1.

(Rahaau) dwell on this and reflect.

 

ਮਾਨੈ ਹਾਟੁ ਮਾਨੈ ਪਾਟੁ ਮਾਨੈ ਹੈ ਪਾਸਾਰੀ ॥ ਮਾਨੈ ਬਾਸੈ ਨਾਨਾ ਭੇਦੀ ਭਰਮਤੁ ਹੈ ਸੰਸਾਰੀ ॥੨॥

Mānai hāt mānai pāt mānai hai pāsārī.  Mānai bāsai nānā bẖeḏī bẖarmaṯ hai sansārī. ||2||

 

(Maanai) in the mind is (haatt-u) the shop and (paatt-u/pattan) town; (maanai) in the mind is (paasaari = whose expanse it is) the Creator.

The Almighty of (naanaa) numerous (bheyda) mysteries (baasai) dwells (maanai) in the mind, but the (bharmat hai) wanders (sansaari) in the world outside – in search of God. 2.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਏਹੁ ਮਨੁ ਰਾਤਾ ਦੁਬਿਧਾ ਸਹਜਿ ਸਮਾਣੀ ॥

Gur kai sabaḏ ehu man rāṯā ḏubiḏẖā sahj samāṇī.

 

When (eyh-u) this (man-u) mind (raata) is imbued with God’s love/complies with God commands, (sabdai = through the word) with guidance (kai) of (gur) the guru, (dubidha) duality is (sahj-i) naturally (samaani = contained) dissolved – the mind gives up other ideas.

 

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ਸਭੋ ਹੁਕਮੁ ਹੁਕਮੁ ਹੈ ਆਪੇ ਨਿਰਭਉ ਸਮਤੁ ਬੀਚਾਰੀ ॥੩॥

Sabẖo hukam hukam hai āpe nirbẖa▫o samaṯ bīcẖārī. ||3||

 

S/he becomes aware that (hukam-u = command) writ/laws of the Almighty apply (sabh) everywhere; s/he (beechaari) considers (hukam-u) Divine commands of the Almighty, (nirbhau = without fear – not accountable) the highest Master (aapey) IT-self being present (samat-u) equally everywhere.   3.

 

ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਪੁਰਖੋਤਮੁ ਤਾ ਚੀ ਅਬਿਗਤੁ ਬਾਣੀ ॥ ਨਾਮਾ ਕਹੈ ਜਗਜੀਵਨੁ ਪਾਇਆ ਹਿਰਦੈ ਅਲਖ ਬਿਡਾਣੀ ॥੪॥੧॥

Jo jan jān bẖajėh purkẖoṯam ṯā cẖī abigaṯ baṇī.  Nāmā kahai jagjīvan pā▫i▫ā hirḏai alakẖ bidāṇī. ||4||1||

 

Those (jan) persons (jo) who (jaan-i) consider the Almighty as (purkhotam – purakh = all-pervasive + otam/utam = sublime) the Supreme authority (chi = of, ta = them) their (baani/banaavatt = composition) being is (abigat-u) indestructible, i.e. they do not fall to temptations.

(Kahai) says (naama) Namdev: They keep (paaiaa) find (jagjeevan-u = life of the world) the Creator, (biddaani) the wondrous (alakh = without signs) the Formless Master (hirdai) in mind. 4. 1.

 

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ਪ੍ਰਭਾਤੀ ॥ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗਾਦਿ ਜੁਗੋ ਜੁਗੁ ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨਿਆ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਰਾਮੁ ਰਹਿਆ ਰਵਿ ਐਸਾ ਰੂਪੁ ਬਖਾਨਿਆ ॥੧॥

Parbẖāṯī.   Āḏ jugāḏ jugāḏ jugo jug ṯā kā anṯ na jāni▫ā.  Sarab niranṯar rām rahi▫ā rav aisā rūp bakẖāni▫ā. ||1||

 

Composition of (ji) revered (bhagat) devotee Namdev in raga Prabhaati.  The Almighty has been present (aad-i) before beginning of time, i.e. before creation came into being, (jugaad-i jugaad-i) from beginning of ages/time of creation, (jugo jug-u) through the ages – and shall be; (ka = of, ta = that) God’s (ant-u = end) expanse – in time and space – cannot be (jaaniaa) known.

(Raam-u) the Almighty (rahiaa rav-i) pervades (nirantar-i = in without gap) continuously in (sarab = all) every mind and place; that is how God’s (roop) form (bakhaania) is described. 1

 

ਗੋਬਿਦੁ ਗਾਜੈ ਸਬਦੁ ਬਾਜੈ ॥ ਆਨਦ ਰੂਪੀ ਮੇਰੋ ਰਾਮਈਆ ॥੧॥ ਰਹਾਉ ॥

Gobiḏ gājai sabaḏ bājai.   Ānaḏ rūpī mero rām▫ī▫ā. ||1|| rahā▫o.

 

(Gobid-u/gobind = master of the world) God (gaajai) manifests within as (sabad-u = word/sound) celestial music. (Ramaeeaa) the all-pervasive Master (meyro = my) of all is experienced (roopi) in the form of (aanad/anand) bliss. 1.

(Rahaau) dwell on this and reflect.

 

ਬਾਵਨ ਬੀਖੂ ਬਾਨੈ ਬੀਖੇ ਬਾਸੁ ਤੇ ਸੁਖ ਲਾਗਿਲਾ ॥ ਸਰਬੇ ਆਦਿ ਪਰਮਲਾਦਿ ਕਾਸਟ ਚੰਦਨੁ ਭੈਇਲਾ ॥੨॥

Bāvan bīkẖū bānai bīkẖe bās ṯe sukẖ lāgilā. Sarbe āḏ paramlāḏ kāsat cẖanḏan bẖai▫ilā. ||2||

 

(Baavan) the sandalwood (beekhoo) tree (beekhey/vikhey) in (baanai) the jungle; (sukh = comfort) pleasant feeling (laagiba) is experienced (tey) from its (baas-u) fragrance, i.e. other trees in vicinity get that fragrance.

The Almighty (aad-i) the beginning (sarbey) of all is (paramalaad-i) the supreme sandalwood in whose vicinity – remembrance – ordinary (kaasatt) wood (bhai-ilaa) becomes (chandan-u) sandalwood, i.e. keeping God in mind transforms the virtue-less to be virtuous. 2.

 

ਤੁਮ੍ਹ੍ਹ ਚੇ ਪਾਰਸੁ ਹਮ ਚੇ ਲੋਹਾ ਸੰਗੇ ਕੰਚਨੁ ਭੈਇਲਾ ॥ ਤੂ ਦਇਆਲੁ ਰਤਨੁ ਲਾਲੁ ਨਾਮਾ ਸਾਚਿ ਸਮਾਇਲਾ ॥੩॥੨॥

Ŧumĥ cẖe pāras ham cẖe lohā sange kancẖan bẖai▫ilā.  Ŧū ḏa▫i▫āl raṯan lāl nāmā sācẖ samā▫ilā. ||3||2||

 

O Almighty (tumh) you (chey) are (paaras-u) Paaras – a stone whose touch is believed to turn a base metal like iron to gold – and (ham) I (chey) am (lohaa) iron; in Your (sangey) company I have (bhai-ila) have become (kanchan-u) gold, i.e. awareness of Your virtues and commands has made me a better person.

(Too) you are (daiaal-u) kind, (ratanu laal-u = precious stones) the priceless Master, I (Naamaa) Namdev (smaaeyla) remains absorbed (saach-i) in the Eternal, i.e. lives by Divine commands. 3. 2.

 

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ਪ੍ਰਭਾਤੀ ॥ ਅਕੁਲ ਪੁਰਖ ਇਕੁ ਚਲਿਤੁ ਉਪਾਇਆ ॥ ਘਟਿ ਘਟਿ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਲੁਕਾਇਆ ॥੧॥

Parbẖāṯī.   Akul purakẖ ik cẖaliṯ upā▫i▫ā.  Gẖat gẖat anṯar barahm lukā▫i▫ā. ||1||

 

Composition of (ji) revered (bhagat) devotee Namdev in raga Prabhaati.  (Akul = without lineage) the self-existent Creator has (upaaiaa) made (ik-u = one) this (chalit-u) play; (ghatt-i ghatt-i) every being has (braham-u) the Creator (lukaaiaa) hidden (antar-i) within. 1.

 

ਜੀਅ ਕੀ ਜੋਤਿ ਨ ਜਾਨੈ ਕੋਈ ॥ ਤੈ ਮੈ ਕੀਆ ਸੁ ਮਾਲੂਮੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Jī▫a kī joṯ na jānai ko▫ī.   Ŧai mai kī▫ā so mālūm ho▫ī. ||1|| rahā▫o.

 

(Na koee) no one (jaanai) knows (jot-i = light) the source of life (ki) of (jeea) the creatures. But I (maloom-u hoee) came to know that (tai) You (keeaa) created (mai) me, I became aware (s-u) that You are the Creator all creatures and are present in them. 1.

 (Rahaau) dwell on this and reflect.

 

ਜਿਉ ਪ੍ਰਗਾਸਿਆ ਮਾਟੀ ਕੁੰਭੇਉ ॥ ਆਪ ਹੀ ਕਰਤਾ ਬੀਠੁਲੁ ਦੇਉ ॥੨॥

Ji▫o pargāsi▫ā mātī kumbẖe▫o.   Āp hī karṯā bīṯẖul ḏe▫o. ||2||

 

(Jio) like the sun (pragaasiaa) is seen reflected in water in (kumbheyau) a pitcher of (maatti) clay; similarly (beetthul-u deyau) Almighty (karta) Creator (aapey) IT-self (hi) alone is present – in every creature, but seen only with the guru’s guidance. 2.

 

ਜੀਅ ਕਾ ਬੰਧਨੁ ਕਰਮੁ ਬਿਆਪੈ ॥ ਜੋ ਕਿਛੁ ਕੀਆ ਸੁ ਆਪੈ ਆਪੈ ॥੩॥

Jī▫a kā banḏẖan karam bi▫āpai.   Jo kicẖẖ kī▫ā so āpai āpai. ||3||

 

(Karam-u) every deed (ka) of (jeea) the creature (biaapai) becomes (bandhan-u) a bond; when s/he thinks that (jo kichh-u) whatever s/he (keeaa) does (su) that is done (aapai) by the self with (aapai) self-will, i.e. forgets that the Creator does everything. 3.

 

ਪ੍ਰਣਵਤਿ ਨਾਮਦੇਉ ਇਹੁ ਜੀਉ ਚਿਤਵੈ ਸੁ ਲਹੈ ॥ ਅਮਰੁ ਹੋਇ ਸਦ ਆਕੁਲ ਰਹੈ ॥੪॥੩॥

Paraṇvaṯ nāmḏe▫o ih jī▫o cẖiṯvai so lahai. Amar ho▫e saḏ ākul rahai. ||4||3||

 

(Pranvat-i) submits (naamdeo) Namdev: Whatever (ihu) this (jeeau) creature (chitvai) has in mind s/he (lahai) gets (su) that, i.e. whatever one is attached s/he is reborn with that bond.

But if s/he (sad) ever (rahai) remains (aakul) un-attached, s/he (hoey) becomes (amar-u) immortal, i.e. does not keep on falling to vices and be reborn. 4. 3. 

 

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ਪ੍ਰਭਾਤੀ ਭਗਤ ਬੇਣੀ ਜੀ ਕੀ              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Parbẖāṯī bẖagaṯ Beṇī jī kī   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) revered (bhagat) devotee Beni in raga Prabhaati, (bibhaas) to be sung at dawn.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਤਨਿ ਚੰਦਨੁ ਮਸਤਕਿ ਪਾਤੀ ॥ ਰਿਦ ਅੰਤਰਿ ਕਰ ਤਲ ਕਾਤੀ ॥ ਠਗ ਦਿਸਟਿ ਬਗਾ ਲਿਵ ਲਾਗਾ ॥ ਦੇਖਿ ਬੈਸਨੋ ਪ੍ਰਾਨ ਮੁਖ ਭਾਗਾ ॥੧॥

Ŧan cẖanḏan masṯak pāṯī.   Riḏ anṯar kar ṯal kāṯī.  Ŧẖag ḏisat bagā liv lāgā. Ḏekẖ baisno parān mukẖ bẖāgā. ||1||

 

The pretentious Vaishnava – a devotee of Vishnu – applies (chandan-u) sandalwood paste (mastak-i) on the forehead and puts (paati = leaf) a basil leaf on it – to show piety. But (antar-i) in (rid) the mind s/he has (kaati) knife and his/her (kar) hands and (tal = below) feet act to exploit gullible people.

Such (tthag) cheats (distt-i) are seen (laagaa) absorbed (liv) in meditation like (bagaa) a crane stands motionless in water looking for fish or insects. Similarly this (baisno) Vaishnava (deykh-i) shows to be in meditation as if (praan) breaths have (bhaaga) left his (mukh) mouth – sits quiet. 1

 

ਕਲਿ ਭਗਵਤ ਬੰਦ ਚਿਰਾਂਮੰ ॥ ਕ੍ਰੂਰ ਦਿਸਟਿ ਰਤਾ ਨਿਸਿ ਬਾਦੰ ॥੧॥ ਰਹਾਉ ॥

Kal bẖagvaṯ banḏ cẖirāʼnmaʼn.   Karūr ḏisat raṯā nis bāḏaʼn. ||1|| rahā▫o.

 

(Kal-i bhagvat) the Kaliyug devotee, i.e. the pretender seems to sit in (band/bandnaa) prayer (chiraa’nma’n) for long; but is (rataa) imbued with (kroor) cruel (dristt-i = sight) eye to exploit others; he wastes (nis-i = night) life in (baada-n) in vain. 1.

(Rahaau) dwell on this and reflect.

 

ਨਿਤਪ੍ਰਤਿ ਇਸਨਾਨੁ ਸਰੀਰੰ ॥ ਦੁਇ ਧੋਤੀ ਕਰਮ ਮੁਖਿ ਖੀਰੰ ॥ ਰਿਦੈ ਛੁਰੀ ਸੰਧਿਆਨੀ ॥ ਪਰ ਦਰਬੁ ਹਿਰਨ ਕੀ ਬਾਨੀ ॥੨॥

Niṯparaṯ isnān sarīraʼn.   Ḏu▫e ḏẖoṯī karam mukẖ kẖīraʼn.  Riḏai cẖẖurī sanḏẖi▫ānī.   Par ḏarab hiran kī bānī. ||2||

 

He (nitprat-i) ever (isnaan-u) bathes (sareera-n) the body to show purity; performs (karam) rituals and has (duey) two (dhoti) loin cloths – one for ordinary use and the other for prayers; drinks (kheera-n) milk (mukh-i) in the mouth – eating nothing else.

But has (chhuri) a knife (sandhiaani) ready (ridai) in mind, i.e. has cruel thoughts. He (baani/bantar = construction) ever thinks of (hiran = taking away) laying hands on (par) others’ (darab-u) wealth. 2.

 

ਸਿਲ ਪੂਜਸਿ ਚਕ੍ਰ ਗਣੇਸੰ ॥ ਨਿਸਿ ਜਾਗਸਿ ਭਗਤਿ ਪ੍ਰਵੇਸੰ ॥ ਪਗ ਨਾਚਸਿ ਚਿਤੁ ਅਕਰਮੰ ॥ ਏ ਲੰਪਟ ਨਾਚ ਅਧਰਮੰ ॥੩॥

Sil pūjas cẖakar gaṇesaʼn.   Nis jāgas bẖagaṯ parvesaʼn. Pag nācẖas cẖiṯ akarmaʼn.   Ė lampat nācẖ aḏẖarmaʼn. ||3||

 

He (poojas-i) worships (sil = stone) stone idols and makes (chakr) signs (ganeysa’n) of Ganesh on the body. He (jaagas-i) keeps awake (nis-i) at night to show (praveysa’n = entry) being absorbed (bhagt-i) in devotion/meditation.

He (naachas-i) dances with (pag) the feet devotedly but his (chit-u) mind thinks of (akarama’n) evil deeds. (Eey) o (lampatt = engrossed in evil) evil man, your prayer (naach) dance is (adharman’n) un-righteous/evil. 3.

 

ਮ੍ਰਿਗ ਆਸਣੁ ਤੁਲਸੀ ਮਾਲਾ ॥ ਕਰ ਊਜਲ ਤਿਲਕੁ ਕਪਾਲਾ ॥ ਰਿਦੈ ਕੂੜੁ ਕੰਠਿ ਰੁਦ੍ਰਾਖੰ ॥ ਰੇ ਲੰਪਟ ਕ੍ਰਿਸਨੁ ਅਭਾਖੰ ॥੪॥

Marig āsaṇ ṯulsī mālā.   Kar ūjal ṯilak kapālā.  Riḏai kūṛ kanṯẖ ruḏrākẖaʼn.   Re lampat krisan abẖākẖaʼn. ||4||

 

He (aasan-u = seat) sits on (mrig = deer) deer-skin like the sages and holds (maalaa) a rosary in hand; (oojal = clean) washes (kar) hands and applies (tilak-u) the frontal mark (kapaala) on the forehead – as signs of piety.

Wears (rudraakha-n) a rosary of basil beads (kantth-i) on the neck, but has (koorr-u = falsehood) evil (ridai) in mind. (Rey) o (lampatt) evil man, you are (abhaakha-n = not saying) not invoking (krisan-u/Krishna – metaphor for —) God, – but pretending. 4.

 

ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ॥ ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥ ਕਹੁ ਬੇਣੀ ਗੁਰਮੁਖਿ ਧਿਆਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਵੈ ॥੫॥੧॥

Jin āṯam ṯaṯ na cẖīnĥi▫ā.   Sabẖ fokat ḏẖaram abīni▫ā.  Kaho Beṇī gurmukẖ ḏẖi▫āvai.   Bin saṯgur bāt na pāvai. ||5||1||

 

One who has not (cheenhiaa) recognized (tat-u) the reality of (aatam) the Almighty within; all his/her (dharam) religious rituals are done (abeeniaa = not seeing, blind) in ignorance and are (phokatt = hollow) useless.

(Kahu) say o Beni: (Gurmukh-i) one who follows the guru (dhiaavai) pays attention to commands of the Almighty. No one (paavai = finds) walks on (baatt) the path told by, i.e. commands of, the Almighty (bin-u) without guidance of (satigur) the true guru – and does not find the Almighty. 5. 1.

 

SGGS pp 1347-1349, Prabhaati M: 5, Asttpadees 1-3

 

ਬਿਭਾਸ ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bibẖās parbẖāṯī mėhlā 5 asatpaḏī▫ā   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in raga Prabhaati, (bibhaas) to be sung at dawn.        Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤੁ ਬਨਿਤਾ ॥ ਚੂਗਹਿ ਚੋਗ ਅਨੰਦ ਸਿਉ ਜੁਗਤਾ ॥ ਉਰਝਿ ਪਰਿਓ ਮਨ ਮੀਠ ਮੋੁਹਾਰਾ ॥ ਗੁਨ ਗਾਹਕ ਮੇਰੇ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥

Māṯ piṯā bẖā▫ī suṯ baniṯā.   Cẖūgėh cẖog anand si▫o jugṯā.  Urajẖ pari▫o man mīṯẖ mohārā.   Gun gāhak mere parān aḏẖārā. ||1||

 

(Maat) mother, (pitaa) father, (bhaaee = brothers) siblings, (sut-u = son) children and (banita) spouse; they (jugta) together (choogah-i) peck (chog) bird feed, i.e. enjoy life, (siau) with (anand) relish

They forget God and (urajh-i pario = get entangled) commit (mohaara/mahura = poison) vices with (man) the mind finding it (meetth) sweet/enjoyable, – not realizing they are harmful.

My (adhaaraa = support) the guide/role model for (meyerey) my (praan) life is one who (gaahak = customer/buyer) seeks to live by (gun) virtues. 1.

 

ਏਕੁ ਹਮਾਰਾ ਅੰਤਰਜਾਮੀ ॥ ਧਰ ਏਕਾ ਮੈ ਟਿਕ ਏਕਸੁ ਕੀ ਸਿਰਿ ਸਾਹਾ ਵਡ ਪੁਰਖੁ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

Ėk hamārā anṯarjāmī.   Ḏẖar ekā mai tik ekas kī sir sāhā vad purakẖ su▫āmī. ||1|| rahā▫o.

 

(Hamara) our (eyk-u) lone Master (antarjaami) knows all minds. (Mai) I take (dhar) support (eyka) only of the One Master; I place (tteyka) reliance/faith (ki = of) on (eykas-u) the One (suaami) Master who is (vadd) great, (purakh-u) all-pervasive and (sir-i = over the head) above (saahaa) the kings.

(Rahaau) dwell on this and contemplate.

 

ਛਲ ਨਾਗਨਿ ਸਿਉ ਮੇਰੀ ਟੂਟਨਿ ਹੋਈ ॥ ਗੁਰਿ ਕਹਿਆ ਇਹ ਝੂਠੀ ਧੋਹੀ ॥ ਮੁਖਿ ਮੀਠੀ ਖਾਈ ਕਉਰਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਮਨੁ ਰਹਿਆ ਅਘਾਇ ॥੨॥

Cẖẖal nāgan si▫o merī tūtan ho▫ī.   Gur kahi▫ā ih jẖūṯẖī ḏẖohī. Mukẖ mīṯẖī kẖā▫ī ka▫urā▫e.   Amriṯ nām man rahi▫ā agẖā▫e. ||2||

 

(Meyri) my tendency to fall prey (siau) to (chhal = deceitful, naagan-i = she-serpent) temptations (hoee = happened, ttoottan-i = breaking) has ended; since (gur-i) the guru (kahiaa) said – made me aware – that (ih = it) the pleasure of temptations is (jhootthee = false) short-lived and (dhohi = deceitful) provides false satisfaction.

They (meetthi = sweet) look good (mukh-i) at the face but (kauraaey = bitter, khaaey = when eaten) they cause suffering. My (man-i) mind (rahiaa) is (aghaaey) satisfied with peace provided by (amrit) the sweet (naam-i) Naam/Divine commands. 2.

 

ਲੋਭ ਮੋਹ ਸਿਉ ਗਈ ਵਿਖੋਟਿ ॥ ਗੁਰਿ ਕ੍ਰਿਪਾਲਿ ਮੋਹਿ ਕੀਨੀ ਛੋਟਿ ॥ ਇਹ ਠਗਵਾਰੀ ਬਹੁਤੁ ਘਰ ਗਾਲੇ ॥ ਹਮ ਗੁਰਿ ਰਾਖਿ ਲੀਏ ਕਿਰਪਾਲੇ ॥੩॥

Lobẖ moh si▫o ga▫ī vikẖot.   Gur kirpāl mohi kīnī cẖẖot.  Ih ṯẖagvārī bahuṯ gẖar gāle.   Ham gur rākẖ lī▫e kirpāle. ||3||

 

My (vikhott-i – vi = without + khott-i = lack of trust) trust/liking (siau) for (lobh = greed) material possessions and (moh) attachment to relations has (gaee) gone; (kripaal-i) the kind (gur-i) guru (keeni = did, chhott-i = freedom) freed (moh-i) me from these.

(Eyh) these (tthagvaari) deceitful temptations have (gaaley = dissolved) ruined (bahut-u) numerous (ghar = homes) lives; (ham) I (raakh-i lee-ey) have been saved (kirpaaley) by the kind (gur-i) guru. 3.

 

ਕਾਮ ਕ੍ਰੋਧ ਸਿਉ ਠਾਟੁ ਨ ਬਨਿਆ ॥ ਗੁਰ ਉਪਦੇਸੁ ਮੋਹਿ ਕਾਨੀ ਸੁਨਿਆ ॥ ਜਹ ਦੇਖਉ ਤਹ ਮਹਾ ਚੰਡਾਲ ॥ ਰਾਖਿ ਲੀਏ ਅਪੁਨੈ ਗੁਰਿ ਗੋਪਾਲ ॥੪॥

Kām kroḏẖ si▫o ṯẖāt na bani▫ā.   Gur upḏes mohi kānī suni▫ā.  Jah ḏekẖ▫a▫u ṯah mahā cẖandāl.   Rākẖ lī▫e apunai gur gopāl. ||4||

 

I (baniaa = happened) have no (thaatt-u = association for common purpose) inclination (siau) for (kaam) lust and (krodh) anger, since I (suniaa) heard (updeys-u) instructions of (gur) the guru (kaani) with the ears.

(Jah) wherever I (deykhau) look, (mahaa = great) the highly (chanddaal = outcast) undesirable temptations are present. But I (raakh-i lee-ey) have been protected by (apunai = own) my (gopaal = nurturer of the world) benevolent (gur-i) guru. 4.

 

ਦਸ ਨਾਰੀ ਮੈ ਕਰੀ ਦੁਹਾਗਨਿ ॥ ਗੁਰਿ ਕਹਿਆ ਏਹ ਰਸਹਿ ਬਿਖਾਗਨਿ ॥ ਇਨ ਸਨਬੰਧੀ ਰਸਾਤਲਿ ਜਾਇ ॥ ਹਮ ਗੁਰਿ ਰਾਖੇ ਹਰਿ ਲਿਵ ਲਾਇ ॥੫॥

Ḏas nārī mai karī ḏuhāgan.   Gur kahi▫ā eh rasėh bikẖāgan.  In sanbanḏẖī rasāṯal jā▫e.   Ham gur rākẖe har liv lā▫e. ||5||

 

(Mai) I have (kari) causes (das) the ten (naari) women (duhaagan-i) to be abandoned by their husbands, i.e. ignore craving of the nine openings of the body and mind. (Gur-i) the guru (kahiaa) said (eyh) these (rasah-i) sources of pleasures/temptations (bikhaagan-i – bikh = vices + agan-i = fire) cause suffering.

Those (sambandhi) connected (in) with them (jaaey) go (rasaatal-i) to hell – are put in cycles of births and deaths; (Ham) I (raakhey) have been saved (gur-i) by the guru by (laaey) fixing my (liv) attention to commands of (har-i) the Almighty. 5.

 

ਅਹੰਮੇਵ ਸਿਉ ਮਸਲਤਿ ਛੋਡੀ ॥ ਗੁਰਿ ਕਹਿਆ ਇਹੁ ਮੂਰਖੁ ਹੋਡੀ ॥ ਇਹੁ ਨੀਘਰੁ ਘਰੁ ਕਹੀ ਨ ਪਾਏ ॥ ਹਮ ਗੁਰਿ ਰਾਖਿ ਲੀਏ ਲਿਵ ਲਾਏ ॥੬॥

Ahaʼnmev si▫o maslaṯ cẖẖodī.   Gur kahi▫ā ih mūrakẖ hodī.  Ih nīgẖar gẖar kahī na pā▫e.   Ham gur rākẖ lī▫e liv lā▫e. ||6||

 

I have (chhoddi) given up (maslat-i) the counsel of (ahameyv) ego; (gur-i) the guru (kahiaa) said one with (eiyhu = this) vanity is (hoddi) stubbornly (moorakh-u) foolish – whereas one should be humble.

(Ihu = this) one with vanity does not (paaey) find (ghar-u) a house (kahi) anywhere and (neeghar-u) is homeless – keeps wandering, i.e. does not have a steady mind. (Ham) I (raakh-i leeay) have been protected (gur-i) with the guru’s guidance to (laaey) fix (liv) attention on Naam/Divine commands. 6.

 

ਇਨ ਲੋਗਨ ਸਿਉ ਹਮ ਭਏ ਬੈਰਾਈ ॥ ਏਕ ਗ੍ਰਿਹ ਮਹਿ ਦੁਇ ਨ ਖਟਾਂਈ ॥ ਆਏ ਪ੍ਰਭ ਪਹਿ ਅੰਚਰਿ ਲਾਗਿ ॥ ਕਰਹੁ ਤਪਾਵਸੁ ਪ੍ਰਭ ਸਰਬਾਗਿ ॥੭॥

In logan si▫o ham bẖa▫e bairā▫ī.   Ėk garih mėh ḏu▫e na kẖatāʼn▫ī.  Ā▫e parabẖ pėh ancẖar lāg.   Karahu ṯapāvas parabẖ sarbāg. ||7||

 

(Ham) I have (bhaey) become (bairaaee = stranger) disconnected (siau) with (in) these (logan) people – the temptations, pride and ego, because (duey) two opposites – Naam and ego –  cannot (khattaa’nee = mix) be together in (eyk) one (grih) house.

I (aaey) came (pah-i) to sanctuary of (prabh) the Almighty, (laag-i) attached (anchar-i/anchal) to scarf, i.e. with the guru’s guidance; and supplicated: O (prabh) Almighty you (sarbaag-i = all-knowing) know everything, please (karahu = do, tapaavas-u = justice) decide whether I have overcome vices. 7.

 

ਪ੍ਰਭ ਹਸਿ ਬੋਲੇ ਕੀਏ ਨਿਆਂਏਂ ॥ ਸਗਲ ਦੂਤ ਮੇਰੀ ਸੇਵਾ ਲਾਏ ॥ ਤੂੰ ਠਾਕੁਰੁ ਇਹੁ ਗ੍ਰਿਹੁ ਸਭੁ ਤੇਰਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਆ ਨਿਬੇਰਾ ॥੮॥੧॥

Parabẖ has bole kī▫e ni▫āʼn▫eʼn.   Sagal ḏūṯ merī sevā lā▫e.  Ŧūʼn ṯẖākur ih garihu sabẖ ṯerā.   Kaho Nānak gur kī▫ā niberā. ||8||1||

 

(Prabh) the Almighty (has-i) smiled and (boley) said; I (kee-ey) have made (niaa’ney’n = justice) the decision; God (laaey) engaged (sagal) all (doot) vices in (meyri) my (seyva) service, i.e. I have got control over the vices;

Saying “(too’n) you are (tthaakur-u) the master and (ihu) this (grih-u) house is (sabh) all (teyra) yours”, i.e. I have controlled the sensory and action organs.

(Kahu) say o fifth Nanak: (Gur-i) the guru (keeaa = made; nibeyra = resolution) resolved the problem – I have controlled the vices with the guru’s guidance. 8. 1.

 

Page 1348

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ॥ ਮਨ ਮਹਿ ਕ੍ਰੋਧੁ ਮਹਾ ਅਹੰਕਾਰਾ ॥ ਪੂਜਾ ਕਰਹਿ ਬਹੁਤੁ ਬਿਸਥਾਰਾ ॥ ਕਰਿ ਇਸਨਾਨੁ ਤਨਿ ਚਕ੍ਰ ਬਣਾਏ ॥ ਅੰਤਰ ਕੀ ਮਲੁ ਕਬ ਹੀ ਨ ਜਾਏ ॥੧॥

Parbẖāṯī mėhlā 5.   Man mėh kroḏẖ mahā ahaʼnkārā.   Pūjā karahi bahuṯ bisthārā.  Kar isnān ṯan cẖakar baṇā▫e.   Anṯar kī mal kab hī na jā▫e. ||1||

 

Composition of the fifth Guru in raga Prabhaati. With (mahaa = great) terrible (krodh-u) anger and (ahankaara) vanity present (mah-i) in (man) mind; one (karah-i) does (bahut-u = great, bisthhara = expanse) elaborate (pooja) worships – with flowers, lamps, incense, bells etc. to displays piety.

He (kar-i =doing, isnaan-u) takes bath and (banaaey) makes (chakr) markings of religious signs (tan-i) on the body. But (mal-u = dirt) vices of (antar = inside) the mind (kab hi na) never (jaaey) leaves – but God is not found this way. 1.

 

ਇਤੁ ਸੰਜਮਿ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ ॥ ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Iṯ sanjam parabẖ kin hī na pā▫i▫ā.   Bẖag▫uṯī muḏrā man mohi▫ā mā▫i▫ā. ||1|| rahā▫o.

 

 (Kin hi na) no one has ever (paaiaa) found (prabh) the Almighty by (it-u = this, sanjam-i = by method) this way: Making (mudra) signs/gestures/display of (bhagati) devotion. 1.

(Rahaau) dwell on this and reflect.

 

ਪਾਪ ਕਰਹਿ ਪੰਚਾਂ ਕੇ ਬਸਿ ਰੇ ॥ ਤੀਰਥਿ ਨਾਇ ਕਹਹਿ ਸਭਿ ਉਤਰੇ ॥ ਬਹੁਰਿ ਕਮਾਵਹਿ ਹੋਇ ਨਿਸੰਕ ॥ ਜਮ ਪੁਰਿ ਬਾਂਧਿ ਖਰੇ ਕਾਲੰਕ ॥੨॥

Pāp karahi pancẖāʼn ke bas re.   Ŧirath nā▫e kahėh sabẖ uṯre. Bahur kamāvėh ho▫e nisank.   Jam pur bāʼnḏẖ kẖare kālank. ||2||

 

(Rey) o friends, one (bas-i = under control) in grip of (pancha-n) the five vices of lust anger etc. (karah-i) commits (aap) transgressions; but (kahah-i) says they are (sabh-i) all (utrey = removed) washed off (naaey/nhaaey) by bathing (teerath-i) at holy places. 

And so (kamaavah-i) commits vices (bahur-i) again (hoey = being) with (nisank) no hesitation. (Kaalank) the transgressor is (baandh-i = bound) held back – from union with God and (kharey) taken (pur-i = town of) by (jam) Divine justice – and sent for rebirth. 2.

 

ਘੂਘਰ ਬਾਧਿ ਬਜਾਵਹਿ ਤਾਲਾ ॥ ਅੰਤਰਿ ਕਪਟੁ ਫਿਰਹਿ ਬੇਤਾਲਾ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨ ਮੂਆ ॥ ਪ੍ਰਭੁ ਸਭ ਕਿਛੁ ਜਾਨੈ ਜਿਨਿ ਤੂ ਕੀਆ ॥੩॥

Gẖūgẖar bāḏẖ bajāvėh ṯālā.   Anṯar kapat firėh beṯālā. varmī mārī sāp na mū▫ā.   Parabẖ sabẖ kicẖẖ jānai jin ṯū kī▫ā. ||3||

 

Some people dance with (ghooghar = bell) bell-anklets (baadh-i) tied to their legs or (bajaavah-i) play (taala) cymbals; but with (kapatt) deceit (antar-i) within (phirah-i) go (beytaalaa = out of tune) astray and commit transgressions.

Like (saap) the snake is not (mooaa) killed (maari = killing) by destroying its (varmi) hole – the mind is not cleansed by rituals or symbolism. Be cautious, (prabh-u) the Almighty (jin-i) who (keeaa) created (too) you, (jaanai) knows (sabh kichh-u) everything – your thoughts and deeds. 3.

 

ਪੂੰਅਰ ਤਾਪ ਗੇਰੀ ਕੇ ਬਸਤ੍ਰਾ ॥ ਅਪਦਾ ਕਾ ਮਾਰਿਆ ਗ੍ਰਿਹ ਤੇ ਨਸਤਾ ॥ ਦੇਸੁ ਛੋਡਿ ਪਰਦੇਸਹਿ ਧਾਇਆ ॥ ਪੰਚ ਚੰਡਾਲ ਨਾਲੇ ਲੈ ਆਇਆ ॥੪॥

Pūʼnar ṯāp gerī ke basṯarā.   Apḏā kā māri▫ā garih ṯe nasṯā. Ḏes cẖẖod parḏesėh ḏẖā▫i▫ā.   Pancẖ cẖandāl nāle lai ā▫i▫ā. ||4||

 

(Pooanr) fire (taap) austerity – done by ascetics when they burn fire and sit next to it even in summer as penance, and (bastra) clothes of (geyri/of geyroo) ochre colour are adopted by one who (nasta) runs away (tey) from (grih) home (maariaa = hit by) because of (apda) troubles.

Someone (chhodd-i) leaves (deys-u = country) home and (dhaaiaa) runs to (pardesah-i = other country) elsewhere, – in search of God, but (lai aaiaa) carries (panch) the five (chanddaal = outcasts) evils of lust anger etc. (naaley) with him – in mind. 4

 

ਕਾਨ ਫਰਾਇ ਹਿਰਾਏ ਟੂਕਾ ॥ ਘਰਿ ਘਰਿ ਮਾਂਗੈ ਤ੍ਰਿਪਤਾਵਨ ਤੇ ਚੂਕਾ ॥ ਬਨਿਤਾ ਛੋਡਿ ਬਦ ਨਦਰਿ ਪਰ ਨਾਰੀ ॥ ਵੇਸਿ ਨ ਪਾਈਐ ਮਹਾ ਦੁਖਿਆਰੀ ॥੫॥

Kān farā▫e hirā▫e tūkā.   Gẖar gẖar māʼngai ṯaripṯāvan ṯe cẖūkā.  Baniṯā cẖẖod baḏ naḏar par nārī.   ves na pā▫ī▫ai mahā ḏukẖi▫ārī. ||5||

 

Someone – the Yogi – has (kaan) ears (pharaaey) pierced – and wears ear rings to show he is contented/has controlled desires but (hiraaey) looks to others for (ttooka) food. He (maangai) begs (ghar-i gahar-i) from home to home; he (chooka = misses) fails (tey) from achieving the aim of (triptaavan) contentment.

Someone (chhodd-i) leaves back his (banita) wife – to show he is an ascetic – but casts (bad) evil (nadar-i) sight on (par) other (naari) women; he ends up (mahaa) a big (dukhiaari) sufferer, because the Almighty is not (paaeeai) found (veys-i) by wearing garbs, i.e. by pretenders. 5.

 

ਬੋਲੈ ਨਾਹੀ ਹੋਇ ਬੈਠਾ ਮੋਨੀ ॥ ਅੰਤਰਿ ਕਲਪ ਭਵਾਈਐ ਜੋਨੀ ॥ ਅੰਨ ਤੇ ਰਹਤਾ ਦੁਖੁ ਦੇਹੀ ਸਹਤਾ ॥ ਹੁਕਮੁ ਨ ਬੂਝੈ ਵਿਆਪਿਆ ਮਮਤਾ ॥੬॥

Bolai nāhī ho▫e baiṯẖā monī.   Anṯar kalap bẖavā▫ī▫ai jonī.  Ann ṯe rahṯā ḏukẖ ḏehī sahṯā.   Hukam na būjẖai vi▫āpi▫ā mamṯā. ||6||

 

Someone does not (bolai) speak and (hoey) becoming (moni) silent (baittha) sits at one place. But has (kalap) desires in mind; such a person (bhavaaeeai = made to go round) is put in cycles of births and deaths in numerous (joni) life forms.

Someone does not (boojhai) understand/realize (hukam-u) Divine commands but makes display of piety by (rahta) refraining (tey) from (ann = grain) food and (sahta) bearing (dukh) distress for (deyhi) the body, while s/he (viaapiaa) remains engrossed in worldly (mamta) attachments. 6.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਈ ਪਰਮ ਗਤੇ ॥ ਪੂਛਹੁ ਸਗਲ ਬੇਦ ਸਿੰਮ੍ਰਿਤੇ ॥ ਮਨਮੁਖ ਕਰਮ ਕਰੈ ਅਜਾਈ ॥ ਜਿਉ ਬਾਲੂ ਘਰ ਠਉਰ ਨ ਠਾਈ ॥੭॥

Bin saṯgur kinai na pā▫ī param gaṯe.   Pūcẖẖahu sagal beḏ simriṯe. Manmukẖ karam karai ajā▫ī.   Ji▫o bālū gẖar ṯẖa▫ur na ṯẖā▫ī. ||7||

 

(Kinai na) no one (paaee) attains (param) the Supreme (gatey) state – of finding God within – (bin-u) without following (satigur) the true guru. You can (poochhahu = ask) search (beyd) the Vedas and (smritey) Smritis, i.e. search the scriptures.

(Manmukh) a self-willed person – des not obey the guru to live by Divine commands and – (karai) performs (ajaaee) fruitless (karam) rituals; it is (jio) like building (ghar) a house with (baaloo) sand – without cement – does which is not (tthaur tthaaee) fit for living, i.e. such acts are fruitless. 7.

 

ਜਿਸ ਨੋ ਭਏ ਗੋੁਬਿੰਦ ਦਇਆਲਾ ॥ ਗੁਰ ਕਾ ਬਚਨੁ ਤਿਨਿ ਬਾਧਿਓ ਪਾਲਾ ॥ ਕੋਟਿ ਮਧੇ ਕੋਈ ਸੰਤੁ ਦਿਖਾਇਆ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਤਰਾਇਆ ॥੮॥

Jis no bẖa▫e gobinḏ ḏa▫i▫ālā.   Gur kā bacẖan ṯin bāḏẖi▫o pālā.  Kot maḏẖe ko▫ī sanṯ ḏikẖā▫i▫ā.   Nānak ṯin kai sang ṯarā▫i▫ā. ||8||

 

Those to (jis) whom (gubind = master of the world) the Almighty (bhaey) is (daiaala) kind; (tin-i) they (baadhio = ties, paala = to the scarf) secure (bachan = word) instructions (ka) of the guru in mind – acts on them.

(Koee) some rare (sant-u) saint/devotee of God (dikhaaiaa = shown) is found (madhey) amongst (kott-i) crores of people. Fifth Nanak – the devotee – (taraaiaa) is ferried across the world-ocean in (tin kai) in their company. 8.

 

ਜੇ ਹੋਵੈ ਭਾਗੁ ਤਾ ਦਰਸਨੁ ਪਾਈਐ ॥ ਆਪਿ ਤਰੈ ਸਭੁ ਕੁਟੰਬੁ ਤਰਾਈਐ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੨॥

Je hovai bẖāg ṯā ḏarsan pā▫ī▫ai.   Āp ṯarai sabẖ kutamb ṯarā▫ī▫ai. ||1|| rahā▫o ḏūjā. ||2||

 

(Jey) if one (hovai) has (bhaag-u) the fortune (ta) then (darsan-u = sight) meeting with them (paaeeai) is obtained, i.e. one joins holy company, the Sadhsangat or holy congregation. One who does that (tarai = swims) gets across the world ocean (aap-i) him/her-self and (taraaeeai) ferries (sabh-u) the whole (kuttumb-u) family/associates with him/her. 1.

(Dooja) second (rahaau) pause. 2.

 

Note: Some Shabads in Gurbani have a second pause as in this Shabad. It is given either to answer a question asked in, or elaborate on, what is stated before the first pause. In this case it is the latter. It was stated in the first pause that God is not found by rituals and garbs. This second pause says God is found in company of, i.e. by following, the devotees.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੫ ॥ ਸਿਮਰਤ ਨਾਮੁ ਕਿਲਬਿਖ ਸਭਿ ਕਾਟੇ ॥ ਧਰਮ ਰਾਇ ਕੇ ਕਾਗਰ ਫਾਟੇ ॥ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇਆ ॥੧॥

Parbẖāṯī mėhlā 5.   Simraṯ nām kilbikẖ sabẖ kāte.   Ḏẖaram rā▫e ke kāgar fāte. Sāḏẖsangaṯ mil har ras pā▫i▫ā.   Pārbarahm riḏ māhi samā▫i▫ā. ||1||

 

Composition of the fifth Guru in raga Prabhaati. One who has (naam-u) Naam/Divine commands (simrat = remember) in mind, s/he (kaattey = cuts) gives up (sabh-i) all (kilbikh = faults) vices; (kaagar) papers (key) of (dharam raaey) the metaphoric Divine judge (phaarey) are torn, i.e. nothing adverse is found against him/her in Divine court.

This (ras-u) taste/liking – of living by Naam – is (paaiaa) obtained (mil-i) by joining (saadhsangat-i) the holy congregation and (paarbrahm-u) the Supreme Being (samaaiaa = contained) remains (maah-i) in (rid) mind – and other ideas driven out. 1.

 

ਰਾਮ ਰਮਤ ਹਰਿ ਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥ ਤੇਰੇ ਦਾਸ ਚਰਨ ਸਰਨਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Rām ramaṯ har har sukẖ pā▫i▫ā.   Ŧere ḏās cẖaran sarnā▫i▫ā. ||1|| rahā▫o.

 

(Sukh-u) comfort/peace is (paaiaa) experienced (har-i har-i = God – twice) by body and mind by (ramat) remembers (raam) the Almighty. This happens by placing the self (sarnaaiaa = in sanctuary) under care and (charan = feet) guidance of (teyrey) Your (daas) servants, o Almighty, i.e. by following those who live in obedience to the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਚੂਕਾ ਗਉਣੁ ਮਿਟਿਆ ਅੰਧਿਆਰੁ ॥ ਗੁਰਿ ਦਿਖਲਾਇਆ ਮੁਕਤਿ ਦੁਆਰੁ ॥ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਮਨੁ ਤਨੁ ਸਦ ਰਾਤਾ ॥ ਪ੍ਰਭੂ ਜਨਾਇਆ ਤਬ ਹੀ ਜਾਤਾ ॥੨॥

Cẖūkā ga▫oṇ miti▫ā anḏẖi▫ār.   Gur ḏikẖlā▫i▫ā mukaṯ ḏu▫ār.  Har parem bẖagaṯ man ṯan saḏ rāṯā.   Parabẖū janā▫i▫ā ṯab hī jāṯā. ||2||

 

When (andhiaar-u = darkness) ignorance of Naam (mittiaa) is removed by the guru, – one does not transgress, qualifies for union with the Almighty and – (gaun-u) wandering in cycles of birth and deaths (chooka) ends. (Gur-i) the guru (dikhlaaiaa) shows (duaar-u) the door to (mukat-i) freedom from vices, and thus enables access to the Almighty.

His/her (man-u) mind and (tan-u) body is (sad) ever (raata) imbued with (preym) love and (bhagat-i) devotion of (har-i) the Almighty; this is (jaata) known (tab hi) only then when (janaaiaa) made known (prabhoo) by the Master, i.e. awareness and practice of Naam comes by Divine grace.

 

ਘਟਿ ਘਟਿ ਅੰਤਰਿ ਰਵਿਆ ਸੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਬੀਜੋ ਨਾਹੀ ਕੋਇ ॥ ਬੈਰ ਬਿਰੋਧ ਛੇਦੇ ਭੈ ਭਰਮਾਂ ॥ ਪ੍ਰਭਿ ਪੁੰਨਿ ਆਤਮੈ ਕੀਨੇ ਧਰਮਾ ॥੩॥

Gẖat gẖat anṯar ravi▫ā so▫e.   Ŧis bin bījo nāhī ko▫e.  Bair biroḏẖ cẖẖeḏe bẖai bẖarmāʼn.   Parabẖ punn āṯmai kīne ḏẖarmā. ||3||

 

(Soey = that one) the One Almighty (raviaa) is present (antar-i) in (ghatt-i ghatt-i) in every being; there is (naahi koey = not any) none (beejo) other (bin-u) except (tis-u) that, i.e. the same One Almighty is present in all.

One who (chheydey = pierces) ends (bair) enmity, (birodh) antagonism and (bhai) fear due to (bharmaa-n) straying/transgressions; (pabh-i) the Almighty (keeney) makes that (punn-i) virtuous (aatamai = soul) mind (dharma) righteous. 3.

 

ਮਹਾ ਤਰੰਗ ਤੇ ਕਾਂਢੈ ਲਾਗਾ ॥ ਜਨਮ ਜਨਮ ਕਾ ਟੂਟਾ ਗਾਂਢਾ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅਪੁਨੈ ਠਾਕੁਰਿ ਨਦਰਿ ਨਿਹਾਲਿਆ ॥੪॥

Mahā ṯarang ṯe kāʼndẖai lāgā.   Janam janam kā tūtā gāʼndẖā.  Jap ṯap sanjam nām samĥāli▫ā.   Apunai ṯẖākur naḏar nihāli▫ā. ||4||

 

Such a person comes out (tey) from (mahaa = great, tarang = waves) the hard-to-cross world-ocean of vices and (laagaa) touches (kaanddhai) shore – gets to God. S/he (ttootta = broken) separated from the Almighty (janam janam) in numerous births is (gaanddhaa) united again.

One who keeps Naam (samhaalia) in mind, s/he has no need for any (jap-u) recitation of mantras, (tap-u) austerity or (sanjam-u) control of organs; (tthaakur-i) the Master (apunai = own) of all (nihaaliaa) looks (nadar-i) with sight of grace, i.e. is kind to accept for union. 4.

 

ਮੰਗਲ ਸੂਖ ਕਲਿਆਣ ਤਿਥਾਈਂ ॥ ਜਹ ਸੇਵਕ ਗੋਪਾਲ ਗੁਸਾਈ ॥

Mangal sūkẖ kali▫āṇ ṯithā▫īʼn.   Jah sevak gopāl gusā▫ī.

 

There is (mangal) joy, (sookh) comfort/peace and (kaliaan) happiness (tithaaee-n) at that place; (jah) where (seyvak) servants of (gopaal = sustainer) the kind (gusaaee) Master of the world are, i.e. in holy congregation.

 

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ਪ੍ਰਭ ਸੁਪ੍ਰਸੰਨ ਭਏ ਗੋਪਾਲ ॥ ਜਨਮ ਜਨਮ ਕੇ ਮਿਟੇ ਬਿਤਾਲ ॥੫॥

Parabẖ suparsan bẖa▫e gopāl.   Janam janam ke mite biṯāl. ||5||

 

When (gopaal) the Sustainor Almighty (bhaey) is (suprasann) well pleased, i.e. when one obeys Naam, influences of (bitaal = steps out of tune) transgressions collected (janam janam = birth after birth) in past lives (mittey) are erased from the mind. 5.

 

ਹੋਮ ਜਗ ਉਰਧ ਤਪ ਪੂਜਾ ॥ ਕੋਟਿ ਤੀਰਥ ਇਸਨਾਨੁ ਕਰੀਜਾ ॥ ਚਰਨ ਕਮਲ ਨਿਮਖ ਰਿਦੈ ਧਾਰੇ ॥ ਗੋਬਿੰਦ ਜਪਤ ਸਭਿ ਕਾਰਜ ਸਾਰੇ ॥੬॥

Hom jag uraḏẖ ṯap pūjā.   Kot ṯirath isnān karījā. Cẖaran kamal nimakẖ riḏai ḏẖāre.   Gobinḏ japaṯ sabẖ kāraj sāre. ||6||

 

(Hom jag) fire sacrifice, (tap) austerities like (urdh) being upside-down, and worship with flowers/lights/incense; (kareeja = doing) taking (kott-i) crores/countless (isnaan-u) baths at (teerath) holy places – cannot unite with the Almighty.

One should (dhaarey) keep (kamal = lotus, charan = feet) Naam/commands of the Almighty (ridai) in mind every (nimakh) moment; (japat) remembrance/obedience of (gobind) the Almighty Master of the world (saarey) accomplishes (sabh-i) all (kaaraj) purposes – including union with the Almighty. 6

 

ਊਚੇ ਤੇ ਊਚਾ ਪ੍ਰਭ ਥਾਨੁ ॥ ਹਰਿ ਜਨ ਲਾਵਹਿ ਸਹਜਿ ਧਿਆਨੁ ॥ ਦਾਸ ਦਾਸਨ ਕੀ ਬਾਂਛਉ ਧੂਰਿ ॥ ਸਰਬ ਕਲਾ ਪ੍ਰੀਤਮ ਭਰਪੂਰਿ ॥੭॥

Ūcẖe ṯe ūcẖā parabẖ thān.   Har jan lāvėh sahj ḏẖi▫ān. Ḏās ḏāsan kī bāʼncẖẖa▫o ḏẖūr.   Sarab kalā parīṯam bẖarpūr. ||7||

 

(Thaan-u = place) abode of (prabh) the Almighty is (oocha) higher (tey) than (oocha) the highest, i.e. beyond reach/comprehension; (jan = servants) devotees of (har-i) the Almighty – do not try to evaluate God but – (laavah-i) fix (sahaj-i) steadfast (dhiaan-u) attention on IT’s commands.

I (baanchhau) seek (dhoor-i) dust of the feet, i.e. beg for guidance of (daas) servants (ki) of (daasan) servants of (preetam) the Beloved Almighty, who (bharpoor-i = full of) has (sarab) all (kalaa) skills/powers. 7.

 

ਮਾਤ ਪਿਤਾ ਹਰਿ ਪ੍ਰੀਤਮੁ ਨੇਰਾ ॥ ਮੀਤ ਸਾਜਨ ਭਰਵਾਸਾ ਤੇਰਾ ॥ ਕਰੁ ਗਹਿ ਲੀਨੇ ਅਪੁਨੇ ਦਾਸ ॥ ਜਪਿ ਜੀਵੈ ਨਾਨਕੁ ਗੁਣਤਾਸ ॥੮॥੩॥੨॥੭॥੧੨॥

Māṯ piṯā har parīṯam nerā.   Mīṯ sājan bẖarvāsā ṯerā. Kar gėh līne apune ḏās.   Jap jīvai Nānak guṇṯās. ||8||3||2||7||12||

 

O (har-i) Almighty, You are my (maat) mother, (pitaa) father and (preetam-u) beloved and ever (neyra = near) with me; You are my (meet saajan) friend and I have (bhrvaasa) trust/faith (teyra = your) in You.

You (gah-i leeney) held (kar-u) hand of (apuney = own) your (daas) servant, i.e. motivated me to live by Your commands; I, Fifth Nanak (jeevai) live (jap-i) with remembrance/obedience to You, the Almighty (guntaas) treasure of virtues. 8. 3. 2. 7. 12.