SGGS pp 525-526, Goojri Trilochan Ji and Jaidev Ji.
ਗੂਜਰੀ ਸ੍ਰੀ ਤ੍ਰਿਲੋਚਨ ਜੀਉ ਕੇ ਪਦੇ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī sarī Ŧrilocẖan jī▫o ke paḏe gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.
(Padey = stanzas) composition of (sri, jeeo) revered Trilochan in Raag Goojri, (ghar-u 1) to be sung to the first beat.
Note: The Shabad below describes how the Yogis – meaning those united with the Almighty – resort to symbolic display of union outwardly, rather than practice what it takes to achieve union with the Almighty. The symbolism is described in the Shabad.
ਅੰਤਰੁ ਮਲਿ ਨਿਰਮਲੁ ਨਹੀ ਕੀਨਾ ਬਾਹਰਿ ਭੇਖ ਉਦਾਸੀ ॥ ਹਿਰਦੈ ਕਮਲੁ ਘਟਿ ਬ੍ਰਹਮੁ ਨ ਚੀਨ੍ਹ੍ਹਾ ਕਾਹੇ ਭਇਆ ਸੰਨਿਆਸੀ ॥੧॥
Anṯar mal nirmal nahī kīnā bāhar bẖekẖ uḏāsī. Hirḏai kamal gẖat barahm na cẖīnĥā kāhe bẖa▫i▫ā sani▫āsī. ||1||
A Yogi (nahi keena) does not (nirmal-u) purify (antar-i = within) the mind (mal-i = filth) of vices but wears (bheykh) the garb of (udaasi) an ascetic.
He does not (cheenha) recognize (brahm-u) the Creator (ghatt-i) within (hirdai kamal) the mind-lotus; (kaahey = what for) what use is it (bhaiaa) to be, i.e. present the facade of, (saniaasi) an ascetic? 1.
Page 526
ਭਰਮੇ ਭੂਲੀ ਰੇ ਜੈ ਚੰਦਾ ॥ ਨਹੀ ਨਹੀ ਚੀਨ੍ਹ੍ਹਿਆ ਪਰਮਾਨੰਦਾ ॥੧॥ ਰਹਾਉ ॥
Bẖarme bẖūlī re jai cẖanḏā. Nahī nahī cẖīnĥi▫ā parmānanḏā. ||1|| rahā▫o.
The world hast gone astray in doubt, O Jaichand,
(Rey) o Jaichand, humankind is (bhooli) misled (bharmey) in delusion.
They do not (cheenhiaa) recognize (parmaananda = supreme bliss) the Master – who is present within every one – but indulge in symbolism. 1.
(Rahaau) dwell on this and contemplate.
ਘਰਿ ਘਰਿ ਖਾਇਆ ਪਿੰਡੁ ਬਧਾਇਆ ਖਿੰਥਾ ਮੁੰਦਾ ਮਾਇਆ ॥ ਭੂਮਿ ਮਸਾਣ ਕੀ ਭਸਮ ਲਗਾਈ ਗੁਰ ਬਿਨੁ ਤਤੁ ਨ ਪਾਇਆ ॥੨॥
Gẖar gẖar kẖā▫i▫ā pind baḏẖā▫i▫ā kẖinthā munḏa mā▫i▫ā. Bẖūm masāṇ kī bẖasam lagā▫ī gur bin ṯaṯ na pā▫i▫ā. ||2||
(Khaaiaa) eating – by begging – (ghar-i ghar-i) from one house to another, and (vadhaaia = increasing) growing (pindd) the body, i.e. getting fatter, the Yogi remains engrossed in (maaia = temptations of world-play) material needs but wears (mundaa) ear-rings – to show piercing of desires and (khintha) patched clothes – to show he lives poorly.
He (lagaai) applies (bhasam) ash (ki = of) from (masaan) the cremation (bhoom-i) ground on his body; but cannot (paaia) find (tat-u = essence) the Almighty, i.e. does everything except attaining union with the Master. 2.
ਕਾਇ ਜਪਹੁ ਰੇ ਕਾਇ ਤਪਹੁ ਰੇ ਕਾਇ ਬਿਲੋਵਹੁ ਪਾਣੀ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜਿਨ੍ਹ੍ਹਿ ਉਪਾਈ ਸੋ ਸਿਮਰਹੁ ਨਿਰਬਾਣੀ ॥੩॥
Kā▫e japahu re kā▫e ṯaphu re kā▫e bilovahu pāṇī. Lakẖ cẖa▫orāsīh jiniĥ upā▫ī so simrahu nirbāṇī. ||3||
(Rey) o Yogi, (kaaey) what for do you (japahu) recite mantras and (tapahu) practice austerities? (Kaaey) why do you (bilovhu) churn (paani) water – instead of milk/curd and hope to get butter, i.e. why do you engage in fruitless practices?
Instead, you should (simrahu) remember (so = that) the (nirbaani = untouched by vice) impeccable Creator (jinh-i) who (upaaee) created (chauraaseeh = eighty four/8.4 million life forms) all living beings. 3.
ਕਾਇ ਕਮੰਡਲੁ ਕਾਪੜੀਆ ਰੇ ਅਠਸਠਿ ਕਾਇ ਫਿਰਾਹੀ ॥ ਬਦਤਿ ਤ੍ਰਿਲੋਚਨੁ ਸੁਨੁ ਰੇ ਪ੍ਰਾਣੀ ਕਣ ਬਿਨੁ ਗਾਹੁ ਕਿ ਪਾਹੀ ॥੪॥੧॥
Kā▫e kamandal kāpṛī▫ā re aṯẖsaṯẖ kā▫e firā▫ī. Baḏaṯ Ŧrilocẖan sun re parāṇī kaṇ bin gāhu kė pāhī. ||4||1||
(Rey) o Yogi, (kaaey) what use is (kamandal) the begging bowl and (kaaprreeaa = clothes) pious looking garb, or (phiraahi) wandering (atth-satth-i = at sixty eight) at all the pilgrim centers? – Union with the Master is not attained with these.
(Badat-i) says Trilochan: (Sun-u) listen (rey) o (praani) mortal, (k-i) why do you (gaah-u paahi = spread the cultivated crop to thrash) hope to extract grain from plants which are (bin-u) without (kan) the grain, i.e. you should not engage in fruitless efforts which cannot unite the soul with the Almighty. 4. 1.
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Note: The next Shabad states that one’s thoughts at the time of death are influenced by whatever attributes one develops in life them. The attributes go with the soul when it is reborn and it continues with them in the new birth.
ਗੂਜਰੀ ॥ ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੧॥
Gūjrī. Anṯ kāl jo lacẖẖmī simrai aisī cẖinṯā mėh je marai. Sarap jon val val a▫uṯarai. ||1||
Composition in Raag Goojri. (Jo) one who (simrai) thinks of (lachhmi) wealth (ant-i) at the end (kaal-i) moment and (j-i) if s/he (marai) dies (mah-i) in (aisi) such (chinta) thoughts,
that person/soul (autrai) is born (val-i val-i) again and again (jon-i) in the life of (sarap) a snake, i.e. works as guard for wealth of others. (It is believed that snakes guard buried treasures). 1.
ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥
Arī bā▫ī gobiḏ nām maṯ bīsrai. Rahā▫o.
(Ar-i) o (baaee) sister, (mat-i) do not (beesrai) forget (naam-u) virtues and commands of (gobid/gobind = master of the universe) the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਅੰਤਿ ਕਾਲਿ ਜੋ ਇਸਤ੍ਰੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬੇਸਵਾ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੨॥
Anṯ kāl jo isṯarī simrai aisī cẖinṯā mėh je marai. Besvā jon val val a▫uṯarai. ||2||
A man (jo) who (simrai) thinks of (istri) the wife at the end moment, i.e. one who is obsessed with sex, and dies in those thoughts,
he (autrai) is born (jon-i) in the life of a prostitute – remains obsessed with sex in later births, (val-i val-i) again and again. 2.
ਅੰਤਿ ਕਾਲਿ ਜੋ ਲੜਿਕੇ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸੂਕਰ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੩॥
Anṯ kāl jo laṛike simrai aisī cẖinṯā mėh je marai. Sūkar jon val val a▫uṯarai. ||3||
One who thinks of (larikey = sons) the children and dies in those thoughts,
is born in the life of (sookar) a swine – who produce large litters of piglets, i.e. he would produce large number of children in next birth. 3.
ਅੰਤਿ ਕਾਲਿ ਜੋ ਮੰਦਰ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਪ੍ਰੇਤ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੪॥
Anṯ kāl jo manḏar simrai aisī cẖinṯā mėh je marai. Pareṯ jon val val a▫uṯarai. ||4||
One who thinks of (mandar) mansions at the end moment and dies in those thoughts,
is born as one who indulges in mischief. (Some people believe in old houses being haunted). 4.
ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥
Anṯ kāl nārā▫iṇ simrai aisī cẖinṯā mėh je marai. Baḏaṯ ṯilocẖan ṯe nar mukṯā pīṯambar vā ke riḏai basai. ||5||2||
One who remembers (naaraain) the Almighty and dies in such thoughts,
(peetambar-u = with yellow clothes) the Master (vasai) dwells in his/her (ridai) mind and (so) that (nar) person is (mukta) emancipated – is not born again, (badat-i) says Trilochan. 5. 2.
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ਗੂਜਰੀ ਸ੍ਰੀ ਜੈਦੇਵ ਜੀਉ ਕਾ ਪਦਾ ਘਰੁ ੪ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī sarī Jaiḏev jī▫o kā paḏā gẖar 4 Ik▫oaʼnkār saṯgur parsāḏ.
(Padaa = stanza) composition of (sri, jeeo) revered Jaidev, (ghar-u 4) to be sung to the fourth beat. Invoking the one all-pervasive Creator who may be known by the true guru’s grace.
ਪਰਮਾਦਿ ਪੁਰਖਮਨੋਪਿਮੰ ਸਤਿ ਆਦਿ ਭਾਵ ਰਤੰ ॥ ਪਰਮਦਭੁਤੰ ਪਰਕ੍ਰਿਤਿ ਪਰੰ ਜਦਿਚਿੰਤਿ ਸਰਬ ਗਤੰ ॥੧॥
Parmāḏ purakẖmanopimaʼn saṯ āḏ bẖāv raṯaʼn. Parmaḏ▫bẖuṯaʼn parkariṯ paraʼn jaḏcẖinṯ sarab gaṯaʼn. ||1||
The Almighty is (paramaad-i = param +aad-i), (param) Supreme, (aad-i) primal, (purakh) all-pervasive, (anopima-n/anoop) unique and (sat) eternal; be (bhaav) lovingly (rata’n) imbued with (aad-i = beginning) the original source of creation.
IT is (param – adbhuta’n) most wondrous and (para’n) away from (parkrit-i = nature) the creation, (jad-i) by whose (chint-i = thinking of) remembrance (sarab) all can obtain (gata’n) emancipation. 1.
ਕੇਵਲ ਰਾਮ ਨਾਮ ਮਨੋਰਮੰ ॥ ਬਦਿ ਅੰਮ੍ਰਿਤ ਤਤ ਮਇਅੰ ॥ ਨ ਦਨੋਤਿ ਜਸਮਰਣੇਨ ਜਨਮ ਜਰਾਧਿ ਮਰਣ ਭਇਅੰ ॥੧॥ ਰਹਾਉ ॥
Keval rām nām manormaʼn. Baḏ amriṯ ṯaṯ ma▫i▫aʼn. Na ḏanoṯ jasmarṇen janam jarāḏẖ maraṇ bẖa▫i▫aʼn. ||1|| rahā▫o.
Remember (manoram’n) the fascinating (raam naam) Divine virtues (keyval) alone; (bad-i) utter (tat = essence) Divine virtues; they are (maia’n/mai) like (amrit) nectar.
(Jas = virtues, samarneyn = remembrance) by remembering Divine virtues – and emulating them, (danot-i) suffering due to (janam) births (jar = old age, aadh-i = ailments) ailments of old age and (maran) death do not (bhaia’n) happen, i.e. one does not suffer being in cycles of reincarnation. 1.
(Rahaau) dwell on this and contemplate.
ਇਛਸਿ ਜਮਾਦਿ ਪਰਾਭਯੰ ਜਸੁ ਸ੍ਵਸਤਿ ਸੁਕ੍ਰਿਤ ਕ੍ਰਿਤੰ ॥ ਭਵ ਭੂਤ ਭਾਵ ਸਮਬ੍ਯ੍ਯਿਅੰ ਪਰਮੰ ਪ੍ਰਸੰਨਮਿਦੰ ॥੨॥
Icẖẖas jamāḏ parābẖ▫yaʼn jas savasṯ sukariṯ kirt▫aʼn. Bẖav bẖūṯ bẖāv sam▫bi▫yam parmaʼn parsanmiḏaʼn. ||2||
If you (ichhas-i) wish to (pra = away, bhaia-n = fear) keep away the fear of (jam-aad-i) messengers of death etc. free of fear, then (jas-u) praise the virtues of the Almighty, (svast-i) the source of happiness and (krita’n) do (sukrit) good deeds – obey commands of the Almighty,
who is, was and shall (sam = same,-bayya’n = be) be the same (bhav) in the present, (bhoot) past and (bhaav/bhavishya/bhavikh) the future respectively; IT is (parma’n) the Supreme and (prasann-mida’n) embodiment of bliss. 2.
ਲੋਭਾਦਿ ਦ੍ਰਿਸਟਿ ਪਰ ਗ੍ਰਿਹੰ ਜਦਿਬਿਧਿ ਆਚਰਣੰ ॥ ਤਜਿ ਸਕਲ ਦੁਹਕ੍ਰਿਤ ਦੁਰਮਤੀ ਭਜੁ ਚਕ੍ਰਧਰ ਸਰਣੰ ॥੩॥
Lobẖāḏ ḏarisat par garihaʼn jaḏibiḏẖ ācẖarṇaʼn. Ŧaj sakal ḏuhkariṯ ḏurmaṯī bẖaj cẖakarḏẖar sarṇaʼn. ||3||
(Lobh = greed, aad-i = etc) greed etc and (dristt-i) eyeing (par) others’ (griha’n = home) spouse/wealth; (jad-i = which, abidh-i = wrong way) these are evil (aacharna’n = character) conduct.
(Taj-i) give up (sakal) all (duh = evil, krit = actions) vices and (dur-mati = evil counsel) evil company and (bhaj-u = run, hasten) do not delay (saran’n = sanctuary) being in the care of (chakrdhar = holding the ring) the Almighty – live by Divine virtues and commands. 3.
ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥ ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥੪॥
Har bẖagaṯ nij nihkevlā riḏ karmaṇā bacẖsā. Jogen kiʼn jagen kiʼn ḏāḏen kiʼn ṯapsā. ||4||
(Har-i bhagat = devotee of Almighty) one who is devoted to (nihkeyvla) the impeccable (har-i) Almighty Master (nij = one’s own) of all in (rid = mind) thought, (karmanaa) deed and (bachsa) word/speech,
to him/her (jogeyn) the yogi’s practices, (jageyn) fire sacrifices, (daan’n) charities and (tapsa) austerities are (ki’n = what?) of no use. 4.
ਗੋਬਿੰਦ ਗੋਬਿੰਦੇਤਿ ਜਪਿ ਨਰ ਸਕਲ ਸਿਧਿ ਪਦੰ ॥ ਜੈਦੇਵ ਆਇਉ ਤਸ ਸਫੁਟੰ ਭਵ ਭੂਤ ਸਰਬ ਗਤੰ ॥੫॥੧॥
Gobinḏ gobinḏeṯ jap nar sakal siḏẖ paḏaʼn. Jaiḏev ā▫i▫o ṯas safutaʼn bẖav bẖūṯ sarab gaṯaʼn. ||5||1||
O (nar = person) mortal, (jap-i) remember (gobind) the Master and (gobindeyt = given by the Master) benedictions of the Almighty, and you will obtain (pada-n) the status of one who has achieved (sakal) all (sidh-i) success.
Jaidev (aaio) has come (saphutta’n = in front of) to the sanctuary of the Master (tas) who grants (sarab) all (gat’n) emancipation (bhav = present) now, has been (bhoot) in the past and will in future. 5. 1.
Note: This completes Raga Goojri. The next Raga is Devgandhaari staring on page 527.
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