SGGS pp 660-662, Dhanaasri M: 1, Shabads 1-5.

 

Note: Human beings are forever tempted by, and succumb to, temptations in the world-play and as a result commit vices. This causes fear of retribution. The only way one can have the strength to overcome the temptations is by paying attention to Naam, i.e. emulating virtues and obeying commands of the Almighty, taking them as guide for life. No other measure can help. This is the message of Guru Nanak in the Shabad below.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਘਰੁ ੧ ਚਉਪਦੇ

Ḏẖanāsrī mėhlā 1 gẖar 1 cẖa▫upḏe

 

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

 

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

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

 

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

 

ਜੀਉ ਡਰਤੁ ਹੈ ਆਪਣਾ ਕੈ ਸਿਉ ਕਰੀ ਪੁਕਾਰ ॥ ਦੂਖ ਵਿਸਾਰਣੁ ਸੇਵਿਆ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ॥੧॥

Jī▫o daraṯ hai āpṇā kai si▫o karī pukār.  Ḏūkẖ visāraṇ sevi▫ā saḏā saḏā ḏāṯār. ||1||

 

Thinking of the transgressions I commit, (apna = own) my (jeeo = soul) mind (hai) is (ddarat) afraid of the consequences; so (sio) to (kai) whom should I (kari pukaar) call out for help?

I (seyvia = served) decided to submit myself to the care and obedience of the Almighty, who is (sadaa sadaa) forever (daataar-u = giver) benevolent, i.e. forgives past faults and bestows grace, to (visaaran-u = cause to forget) keep away from (dookh) faults/transgressions. 1.

 

ਸਾਹਿਬੁ ਮੇਰਾ ਨੀਤ ਨਵਾ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Sāhib merā nīṯ navā saḏā saḏā ḏāṯār. ||1|| rahā▫o.

 

(Sahib-u) the Master (meyra = my) of all is (neet) ever (navaa = new) fresh, i.e. is never tired of looking after the creatures; is (sadaa sadaa) for ever (daataar) the giver – of solace. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਦਿਨੁ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅੰਤਿ ਛਡਾਏ ਸੋਇ ॥ ਸੁਣਿ ਸੁਣਿ ਮੇਰੀ ਕਾਮਣੀ ਪਾਰਿ ਉਤਾਰਾ ਹੋਇ ॥੨॥

An▫ḏin sāhib sevī▫ai anṯ cẖẖadā▫e so▫e.  Suṇ suṇ merī kāmṇī pār uṯārā ho▫e. ||2||

 

We should (andin-u = everyday) ever (seyveeai = serve) be in obedience to (sahib-u) the Master because (ant-i) in the end, (soey) that – obedience – alone can have the soul (chhaddaaey) delivered – from being taken by Jam, the metaphoric agent of Divine justice who has jurisdiction only on those souls who do not obey the Almighty.

O (meyri) my (kaamni = wife) soul, (sun-i sun-i) listening to – Divine virtues and commands, and practicing them – (hoey = happens) facilitates (utaara) landing (paar-i) on the far bank of the world-ocean of vices, i.e. to overcome vices of the world-play and unite with the Almighty. 2.

 

ਦਇਆਲ ਤੇਰੈ ਨਾਮਿ ਤਰਾ ॥ ਸਦ ਕੁਰਬਾਣੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥

Ḏa▫i▫āl ṯerai nām ṯarā.  Saḏ kurbāṇai jā▫o. ||1|| rahā▫o.

 

O (daiaal) compassionate Master, (taraa = swims) one gets across the world-ocean traveling on the ship of (teyrai) Your (naam-i) Naam, i.e. by practice of Divine virtues and commands.

Please enable me to (sad) ever (kurbaanai jaau = sacrifice myself) dissolve my ego and submit to Divine commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਰਬੰ ਸਾਚਾ ਏਕੁ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਤਾ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥੩॥

Sarbaʼn sācẖā ek hai ḏūjā nāhī ko▫e.  Ŧā kī sevā so kare jā ka▫o naḏar kare. ||3||

 

There is (eyk-u) One (saacha) Eternal Master (sarba’n) of all; there is (naahi koey) not (dooja) another.

Only (so) that person (karey = does) applies the self to (ta ki = of that) IT’s (seyva) service, i.e. lives in obedience to IT, (ja kau) on whom IT (nadar-i karey) bestows grace – motivates from within. 3.

 

ਤੁਧੁ ਬਾਝੁ ਪਿਆਰੇ ਕੇਵ ਰਹਾ ॥ ਸਾ ਵਡਿਆਈ ਦੇਹਿ ਜਿਤੁ ਨਾਮਿ ਤੇਰੇ ਲਾਗਿ ਰਹਾਂ ॥ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ਜਿਸੁ ਆਗੈ ਪਿਆਰੇ ਜਾਇ ਕਹਾ ॥੧॥ ਰਹਾਉ ॥

Ŧuḏẖ bājẖ pi▫āre kev rahā.  Sā vadi▫ā▫ī ḏėh jiṯ nām ṯere lāg rahāʼn.  Ḏūjā nāhī ko▫e jis āgai pi▫āre jā▫e kahā. ||1|| rahā▫o.

 

O (piaarey) Beloved, (keyv) how can I (rahaa) live (baajh-u) without (tudh-u) You, i.e. I succumb to vices and be in distress, when I forget Your Naam – virtues to emulate and commands to obey.

Please (deyh-i = give) grant me (sa) that (vaddiaaee) virtue/ability by (jit-u) which I (laag-i rahaa) apply myself to living (naam-i) by Divine virtues and commands.

O (piaarey) Beloved, there is (naahi koey) none (dooja = second) other, (aagai = before) to (jis-u) whom I may (jaaey) go and (kahaa = say) make supplication – there is no other way. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੇਵੀ ਸਾਹਿਬੁ ਆਪਣਾ ਅਵਰੁ ਨ ਜਾਚੰਉ ਕੋਇ ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਬਿੰਦ ਬਿੰਦ ਚੁਖ ਚੁਖ ਹੋਇ ॥੪॥

Sevī sāhib āpṇā avar na jācẖaʼn▫o ko▫e.  Nānak ṯā kā ḏās hai binḏ binḏ cẖukẖ cẖukẖ ho▫e. ||4||

 

I (seyvi = serve) obey only the One (sahib-u) Master (aapna = own) of the world and (jaach’nau) seek (na koey) none other – to ask for benedictions or protection.

Nanak (hai) is (ta ka = of that) IT’s (daas-u) servant and is prepared (bind bind) every moment, (chukh chukh hoey = be cut into pieces) to do anything the Master commands. 4.

 

ਸਾਹਿਬ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਬਿੰਦ ਬਿੰਦ ਚੁਖ ਚੁਖ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥੪॥੧॥

Sāhib ṯere nām vitahu binḏ binḏ cẖukẖ cẖukẖ ho▫e. ||1|| rahā▫o. ||4||1||

 

O (sahib) Master, I am prepared to be cut into pieces every moment, i.e. do anything, (vittahu = for) to practice (teyrey) Your Naam, i.e. Divine virtues and commands.

(Rahaau) dwell on this and contemplate. 4. 1.

 

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Note: The Shabad below highlights the transitory nature of life.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ ਨਾਨਕੁ ਬਿਨਵੈ ਤਿਸੈ ਸਰੇਵਹੁ ਜਾ ਕੇ ਜੀਅ ਪਰਾਣਾ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Ham āḏmī hāʼn ik ḏamī muhlaṯ muhaṯ na jāṇā.  Nānak binvai ṯisai sarevhu jā ke jī▫a parāṇā. ||1||

 

Composition of the first Guru in Raga Dhanaasri. We (aadmi = in the lineage of Adam) humans (haa’n = are) exist for (ik) one (dami) breath at a time, not (jaana) knowing (muhlat-i = allotted time) the life span or even what will happen (muhat-u/mahoorat) in the next few minutes.

(Binvai) submits Nanak: (Sareyvhu = serve) obey (tisai) that Creator (ja key = whose) in whose control (jaaey) life and (praana) breath are. 1.

 

ਅੰਧੇ ਜੀਵਨਾ ਵੀਚਾਰਿ ਦੇਖਿ ਕੇਤੇ ਕੇ ਦਿਨਾ ॥੧॥ ਰਹਾਉ ॥

Anḏẖe jīvnā vīcẖār ḏekẖ keṯe ke ḏinā. ||1|| rahā▫o.

 

O mortal, you are (andhey = blind) blinded by temptations in the world-play, (veechaar-i) reflect and (deykh-i = see) look around what is happening to life and realize, if you know (keytey key) how many (dinaa) days more you are to live. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਸੁ ਮਾਸੁ ਸਭੁ ਜੀਉ ਤੁਮਾਰਾ ਤੂ ਮੈ ਖਰਾ ਪਿਆਰਾ ॥ ਨਾਨਕੁ ਸਾਇਰੁ ਏਵ ਕਹਤੁ ਹੈ ਸਚੇ ਪਰਵਦਗਾਰਾ ॥੨॥

Sās mās sabẖ jī▫o ṯumārā ṯū mai kẖarā pi▫ārā.  Nānak sā▫ir ev kahaṯ hai sacẖe parvaḏgārā. ||2||

 

O Creator, (sabh-i) all of (saas-i) breaths, (maas = flesh) body and (jeeo) soul are (tumaara = your) given by You; (too) You are (kharaa) very (piaara) dear to (mai) me.

(Eyv) this is how Nanak (saair-u) the poet (kahat-u = says) acknowledges You, o (sach-e) Eternal (prvardgaara) Sustainer of the universe. 2.

 

ਜੇ ਤੂ ਕਿਸੈ ਨ ਦੇਹੀ ਮੇਰੇ ਸਾਹਿਬਾ ਕਿਆ ਕੋ ਕਢੈ ਗਹਣਾ ॥ ਨਾਨਕੁ ਬਿਨਵੈ ਸੋ ਕਿਛੁ ਪਾਈਐ ਪੁਰਬਿ ਲਿਖੇ ਕਾ ਲਹਣਾ ॥੩॥

Je ṯū kisai na ḏehī mere sāhibā ki▫ā ko kadẖai gahṇā.  Nānak binvai so kicẖẖ pā▫ī▫ai purab likẖe kā lahṇā. ||3||

 

O (meyrey) my (saahiba) Master, (jey) if (too) You do not (deyhi) give something (kisai) to someone, then (kiaa) what (gahnaa = mortgage) collateral security can (ko) someone give to obtain it? – Because all things are in Your hands.

(Binvai) submits Nanak: We (paaeeai) get (so kichh-u) that what is (lahana = owed) deserved (likhey = written, purab-i = from past) according to past deeds. 3.

 

ਨਾਮੁ ਖਸਮ ਕਾ ਚਿਤਿ ਨ ਕੀਆ ਕਪਟੀ ਕਪਟੁ ਕਮਾਣਾ ॥ ਜਮ ਦੁਆਰਿ ਜਾ ਪਕੜਿ ਚਲਾਇਆ ਤਾ ਚਲਦਾ ਪਛੁਤਾਣਾ ॥੪॥

Nām kẖasam kā cẖiṯ na kī▫ā kaptī kapat kamāṇā.  Jam ḏu▫ār jā pakaṛ cẖalā▫i▫ā ṯā cẖalḏā pacẖẖuṯāṇā. ||4||

 

(Kaptti) a deceitful person does not (chit-i keea) keep in mind (naam-u) virtues and commands of (khasam) the Master, and (kamaana = practices) indulges in (kapatt) deceit.

But (ja) when, as a consequence, s/he (pakarr-i) is caught and (chlaaia = driven) sent to (duaar-i = gate) the control of (jam) the messenger of death, (ta) then (chalda) while going there (pachhutaana) repents – as to why s/he did not obey the Master. 4.

 

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ਜਬ ਲਗੁ ਦੁਨੀਆ ਰਹੀਐ ਨਾਨਕ ਕਿਛੁ ਸੁਣੀਐ ਕਿਛੁ ਕਹੀਐ ॥ ਭਾਲਿ ਰਹੇ ਹਮ ਰਹਣੁ ਨ ਪਾਇਆ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ॥੫॥੨॥

Jab lag ḏunī▫ā rahī▫ai Nānak kicẖẖ suṇī▫ai kicẖẖ kahī▫ai.  Bẖāl rahe ham rahaṇ na pā▫i▫ā jīvṯi▫ā mar rahī▫ai. ||5||2||

 

Says Nanak: (Jab lag) as long as we (raheeai) live in (duneeaa) the world we should (suneeai) listen (kichh-u) something and (kaheeai) utter something, i.e. listen to and remember Divine virtues – to live by them.

I (bhaal-i rahey) have looked around and (paaiaa) found that no one (rahan-u) lives forever; hence, we should (raheeai) live (mar-i) as dead, i.e. give up ego. 5. 2.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 gẖar ḏūjā  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Dhanaasri, (ghar-u 2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The next two Shabads deal with the question often asked: How to remember the Almighty.

 

ਕਿਉ ਸਿਮਰੀ ਸਿਵਰਿਆ ਨਹੀ ਜਾਇ ॥ ਤਪੈ ਹਿਆਉ ਜੀਅੜਾ ਬਿਲਲਾਇ ॥ ਸਿਰਜਿ ਸਵਾਰੇ ਸਾਚਾ ਸੋਇ ॥ ਤਿਸੁ ਵਿਸਰਿਐ ਚੰਗਾ ਕਿਉ ਹੋਇ ॥੧॥

Ki▫o simrī sivri▫ā nahī jā▫e.  Ŧapai hi▫ā▫o jī▫aṛā billā▫e.  Siraj savāre sācẖā so▫e.  Ŧis visri▫ai cẖanga ki▫o ho▫e. ||1||

 

I (nahi jaaey) cannot (sivria = remember) find the Almighty within; (kiau) how (simri) do I find IT?

Without finding the Master within, (hiaau) my mind (tapai = burns) is restless and (jeearra) the soul (bil-laaey) moans in yearning.

(Saacha) the Eternal (soey = only that) Creator (sirj-i) creates and (savaarey) fashions the creatures.

(Kio) how can one (hoey) be considered (change) good by (visriai) forgetting such a Master? 1.

 

ਹਿਕਮਤਿ ਹੁਕਮਿ ਨ ਪਾਇਆ ਜਾਇ ॥ ਕਿਉ ਕਰਿ ਸਾਚਿ ਮਿਲਉ ਮੇਰੀ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Hikmaṯ hukam na pā▫i▫ā jā▫e.  Ki▫o kar sācẖ mila▫o merī mā▫e. ||1|| rahā▫o.

 

IT (na jaaey) cannot (paaia) be found (hikmat-i) with wisdom or (hukam-i = by ordering) as a right.

O my (maaey) mother, please guide me on (kio kar-i) how to (milau) find (saach-i) the Eternal Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਵਖਰੁ ਨਾਮੁ ਦੇਖਣ ਕੋਈ ਜਾਇ ॥ ਨਾ ਕੋ ਚਾਖੈ ਨਾ ਕੋ ਖਾਇ ॥ ਲੋਕਿ ਪਤੀਣੈ ਨਾ ਪਤਿ ਹੋਇ ॥ ਤਾ ਪਤਿ ਰਹੈ ਰਾਖੈ ਜਾ ਸੋਇ ॥੨॥

vakẖar nām ḏekẖaṇ ko▫ī jā▫e.  Nā ko cẖākẖai nā ko kẖā▫e.  Lok paṯīṇai nā paṯ ho▫e.  Ŧā paṯ rahai rākẖai jā so▫e. ||2||

(Koee) some rare person (jaaey) goes into the mind to (deykhan = see) find (vakhar-u) the merchandise of Naam-u – virtues and commands of the Master within; (na ko) no one (chaakhai = tastes) experiences these within and no one (khaaey = eats) practices Naam.

People want to impress others by pretense: But (pat-i) the honor of finding the Master is not (hoey = happen) obtained by (pateeney = satisfaction) pleasing (lok) people, (pat-i) honor (rahai) is preserved (ja) when (soey) the Almighty (raakhai) preserves it, i.e. when the soul is accepted for union by the Creator. 2.

 

ਜਹ ਦੇਖਾ ਤਹ ਰਹਿਆ ਸਮਾਇ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੇ ਕੋ ਕਰੇ ਕੀਤੈ ਕਿਆ ਹੋਇ ॥ ਜਿਸ ਨੋ ਬਖਸੇ ਸਾਚਾ ਸੋਇ ॥੩॥

Jah ḏekẖā ṯah rahi▫ā samā▫e.  Ŧuḏẖ bin ḏūjī nāhī jā▫e.  Je ko kare kīṯai ki▫ā ho▫e.  Jis no bakẖse sācẖā so▫e. ||3||

 

(Jah) wherever I (deykha) look, I find the Almighty (rahiaa samaaey = pervading) present.

O Almighty, (bin-u) except (tudh-u) You I have (naahi) no (dooji) other (jaaey) place to go, i.e. I do not have to look to anyone else anywhere.

(Jey) if (ko) someone (karey = does) thinks s/he can do something, s/he cannot succeed by the self because (kiaa = what?) nothing can (hoey) be done (keetai) by one who is created, i.e. nothing happens without Divine grace.

And grace is received by one (no) to (jis) whom (soey = that) the One (saacha) Eternal Master (bakhsey) graciously bestows. 3.

Message: People may promise to help, but this is possible only by Divine grace.

 

ਹੁਣਿ ਉਠਿ ਚਲਣਾ ਮੁਹਤਿ ਕਿ ਤਾਲਿ ॥ ਕਿਆ ਮੁਹੁ ਦੇਸਾ ਗੁਣ ਨਹੀ ਨਾਲਿ ॥ ਜੈਸੀ ਨਦਰਿ ਕਰੇ ਤੈਸਾ ਹੋਇ ॥ ਵਿਣੁ ਨਦਰੀ ਨਾਨਕ ਨਹੀ ਕੋਇ ॥੪॥੧॥੩॥

Huṇ uṯẖ cẖalṇā muhaṯ kė ṯāl.  Ki▫ā muhu ḏesā guṇ nahī nāl.  Jaisī naḏar kare ṯaisā ho▫e.  viṇ naḏrī Nānak nahī ko▫e. ||4||1||3||

 

I have (utth-i = get up, chalna = move) to depart from the world (hun-i = now) when the time comes which may be (muhat-i/muhlat) later, (k-i) or even (taal-i) immediately.

(Kiaa) what (muh-u) face (deysa = give) will I show to the Almighty when I have no (gun) virtues (naal-i) with me, i.e. to my credit.

But it is not in my hands. (Jaisi) as the Master (nadar-i karey = bestows grace) wills, one (hoey) acts (taisa) like that.

(Nahi koey) no one is (vin-u) without being subject to (nadri = grace) will of the Master, i.e. no one can become what one likes, as it is based on past deeds, says Nanak. 4. 1. 3.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਨਦਰਿ ਕਰੇ ਤਾ ਸਿਮਰਿਆ ਜਾਇ ॥ ਆਤਮਾ ਦ੍ਰਵੈ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥ ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Naḏar kare ṯā simri▫ā jā▫e.  Āṯmā ḏarvai rahai liv lā▫e.  Āṯmā parāṯamā eko karai.  Anṯar kī ḏubiḏẖā anṯar marai. ||1||

 

Composition of the first Guru in Raga Dhanaasri. When the Almighty (nadar-i karey) bestows grace (ta) then IT (jaaey) can be (simria) be remembered, i.e. dwells in mind.

With that, (aatma) the soul (dravai = softens) gives up ego and (rahai) remains (liv laaey) focused on practice of Naam.

One then (karai) makes (aatma) the soul and (praatma) Supreme soul one, i.e. conforms to Divine virtues and commands.

And (dubidhaa = duality) other thoughts (antar-i) within (marai) die (antar-i) in the mind itself. 1.

 

ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ਜਾਇ ॥ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਗੈ ਫਿਰਿ ਕਾਲੁ ਨ ਖਾਇ ॥੧॥ ਰਹਾਉ ॥

Gur parsādī pā▫i▫ā jā▫e.  Har si▫o cẖiṯ lāgai fir kāl na kẖā▫e. ||1|| rahā▫o.

 

The Almighty (paaia jaaey) is found (parsaadi) with grace/guidance of (gur) the guru.

With this, (chit-u) the mind (laagai) attaches to (har-i) the Almighty; (phir-i) then (kaal-u) death does not (khaaey) eat, i.e. one does not succumb to vices. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਚਿ ਸਿਮਰਿਐ ਹੋਵੈ ਪਰਗਾਸੁ ॥ ਤਾ ਤੇ ਬਿਖਿਆ ਮਹਿ ਰਹੈ ਉਦਾਸੁ ॥ ਸਤਿਗੁਰ ਕੀ ਐਸੀ ਵਡਿਆਈ ॥ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ ॥੨॥

Sacẖ simri▫ai hovai pargās.  Ŧā ṯe bikẖi▫ā mėh rahai uḏās.  Saṯgur kī aisī vadi▫ā▫ī.  Puṯar kalṯar vicẖe gaṯ pā▫ī. ||2||

 

(Simriai) by remembering (sach-i) the Eternal, the mind (hovai) is (pargaas-u) enlightened – becomes aware of Divine virtues within.

(Tey) with (ta) that, the mind (rahai) remains (udaas-u) detached while being (mah-i) amongst (bikhia = poison) temptations of the world-play.

(Aisi) such is (vaddiaaee) the greatness of (satigur) the true guru – that with his teachings –

while being (vichey) amongst (putr = sons) the children and (klatr) the wife, one can (paaee) obtain (gat-i) emancipation from vices, i.e. family life is not an impediment to emancipation. 2.

 

ਐਸੀ ਸੇਵਕੁ ਸੇਵਾ ਕਰੈ ॥ ਜਿਸ ਕਾ ਜੀਉ ਤਿਸੁ ਆਗੈ ਧਰੈ ॥ ਸਾਹਿਬ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥ ਸੋ ਸੇਵਕੁ ਦਰਗਹ ਪਾਵੈ ਮਾਣੁ ॥੩॥

Aisī sevak sevā karai.  Jis kā jī▫o ṯis āgai ḏẖarai.  Sāhib bẖāvai so parvāṇ.  So sevak ḏargėh pāvai māṇ. ||3||

 

(Aisi = such) this is how (seyvak-u = servant) the seeker should (seyva karey) serve – the Master.

S/he should (dharai) place (jeeo) the soul (aagai) before, i.e. make an offering of the self, to the Almighty (jis ka) whose it is, i.e. who created it.

That offering which (bhaavai) pleases (sahib) the Master, (so) that is (parvaan-u) accepted by IT.

(So) that (seyvak-u) seeker (paavai) receives (maan-u) honor (dargah) in Divine court – is accepted for union with the Creator. 3.

 

ਸਤਿਗੁਰ ਕੀ ਮੂਰਤਿ ਹਿਰਦੈ ਵਸਾਏ ॥ ਜੋ ਇਛੈ ਸੋਈ ਫਲੁ ਪਾਏ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਕਿਰਪਾ ਕਰੈ ॥ ਸੋ ਸੇਵਕੁ ਜਮ ਤੇ ਕੈਸਾ ਡਰੈ ॥੪॥

Saṯgur kī mūraṯ hirḏai vasā▫e.  Jo icẖẖai so▫ī fal pā▫e.  Sācẖā sāhib kirpā karai.  So sevak jam ṯe kaisā darai. ||4||

 

S/he (vasaaey) keeps (hirdai) in mind (moorat-i = picture, personality) the way of life and teachings of (satigur) the true guru.

Then (jo) whatever s/he (ichhai) wishes, s/he (paaey) gets (soi) the same as (phal-u) fruit, i.e. the wish is fulfilled.

(Saacha) the Eternal (sahib-u) Master (kirpa karai) is kind, so (kaisa) how will (so) that (seyvak) seeker (ddarai) be afraid of detention by (jam) Divine justice? 4.

 

ਭਨਤਿ ਨਾਨਕੁ ਕਰੇ ਵੀਚਾਰੁ ॥ ਸਾਚੀ ਬਾਣੀ ਸਿਉ ਧਰੇ ਪਿਆਰੁ ॥ ਤਾ ਕੋ ਪਾਵੈ ਮੋਖ ਦੁਆਰੁ ॥ ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥੫॥੨॥੪॥

Bẖanaṯ Nānak kare vīcẖār.  Sācẖī baṇī si▫o ḏẖare pi▫ār.  Ŧā ko pāvai mokẖ ḏu▫ār.  Jap ṯap sabẖ ih sabaḏ hai sār. ||5||2||4||

 

(Bhanat-i) says Nanak: If someone (karey beechaar) reflects on the guru’s teachings and (dharey = places) develops (piaar-u = love) obedience to (baani = Divine Words) commands (saachi) of the Eternal,

(Ta) then s/he (paavai) finds (duaar-u) the gateway to (mokh) emancipation from rebirths.

(Ih-u) this, i.e. obedience to (sabad-u) Divine Word/commands is (saar-u) sublime compared to (sabh-u) every (jap-u) recitation of mantras or (tap) practice of austerities. 5. 2. 4.

 

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Note: The human mind is ever restless chasing fulfilment of desires. It forgets that solace comes only if one does one’s duties in life well. There is no point displaying goodness when the reality is otherwise, because God knows the truth without anyone proclaiming it. Try and live by Naam, i.e. emulate virtues and obey instructions of the Creator – live as you should – and you will get peace, is the message of Guru Nanak in this Shabad.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਜੀਉ ਤਪਤੁ ਹੈ ਬਾਰੋ ਬਾਰ ॥ ਤਪਿ ਤਪਿ ਖਪੈ ਬਹੁਤੁ ਬੇਕਾਰ ॥ ਜੈ ਤਨਿ ਬਾਣੀ ਵਿਸਰਿ ਜਾਇ ॥ ਜਿਉ ਪਕਾ ਰੋਗੀ ਵਿਲਲਾਇ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Jī▫o ṯapaṯ hai bāro bār.  Ŧap ṯap kẖapai bahuṯ bekār.  Jai ṯan baṇī visar jā▫e.  Ji▫o pakā rogī villā▫e. ||1||

 

Composition of the first Guru in Raga Dhanaasri. (Jeeo) the human mind (tapat-u = gets heated) becomes restless (baari baar = again and again) continuously – because of the fire of craving and jealousy.

S/he (tap-i tap-i) keeps burning within, (khapai) feels miserable and commits (bahut-u) many (beykaar/vikaar) vices – because of rivalries and chasing desires.

This happens to one (jai) by whose (tan-i = body) mind (baani = Divine Word) Divine commands (visar-i jaaey) are forgotten, i.e. who ignores Divine commands as taught by the guru,

s/he (vill-laaey) groans (jio) like (pakaa = permanent) an incurable (rogi) patient – like a leper. 1.

 

ਬਹੁਤਾ ਬੋਲਣੁ ਝਖਣੁ ਹੋਇ ॥ ਵਿਣੁ ਬੋਲੇ ਜਾਣੈ ਸਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Bahuṯā bolaṇ jẖakẖaṇ ho▫e.  viṇ bole jāṇai sabẖ so▫e. ||1|| rahā▫o.

 

There are people who do not live in obedience to the guru but claim to be virtuous. But mere (bolan) talking (bahuta) a lot is (jhakhan) useless waffling.

(Soey = that one) the Almighty (jaanai) knows (sabh-u) everything (vin-u) without one (boley) talking about it. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਨਿ ਕਨ ਕੀਤੇ ਅਖੀ ਨਾਕੁ ॥ ਜਿਨਿ ਜਿਹਵਾ ਦਿਤੀ ਬੋਲੇ ਤਾਤੁ ॥

Jin kan kīṯe akẖī nāk.  Jin jihvā ḏiṯī bole ṯāṯ.

 

We should obey the Creator (jin-i) who (keetey = made) gave (kan) ears, (akhi) eyes and (naak-u) nose.

And who (diti) gave (jihva) the tongue which (boley) speaks (taat-u = good) sweetly.

 

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ਜਿਨਿ ਮਨੁ ਰਾਖਿਆ ਅਗਨੀ ਪਾਇ ॥ ਵਾਜੈ ਪਵਣੁ ਆਖੈ ਸਭ ਜਾਇ ॥੨॥

Jin man rākẖi▫ā agnī pā▫e.  vājai pavaṇ ākẖai sabẖ jā▫e. ||2||

 

And, (jin-i) who (paaey) placed (man-u = mind/body) the fetus in (agni = fire) in the heat of the mother’s womb but (raakhiaa) protected it from heat.

(Pavan-u) air (vaajai = manifests) being present everywhere, (aakhai = says) shows the Almighty is present at (sabh) all (jaaey) places. 2.

 

ਜੇਤਾ ਮੋਹੁ ਪਰੀਤਿ ਸੁਆਦ ॥ ਸਭਾ ਕਾਲਖ ਦਾਗਾ ਦਾਗ ॥ ਦਾਗ ਦੋਸ ਮੁਹਿ ਚਲਿਆ ਲਾਇ ॥ ਦਰਗਹ ਬੈਸਣ ਨਾਹੀ ਜਾਇ ॥੩॥

Jeṯā moh parīṯ su▫āḏ.  Sabẖā kālakẖ ḏāgā ḏāg.  Ḏāg ḏos muhi cẖali▫ā lā▫e.  Ḏargėh baisaṇ nāhī jā▫e. ||3||

 

(Jeyta = as much) all (moh-u) attachment, (pareet-i) affection and (suaad-u = taste) pleasures, they are (sabhaa) all like (kaalakh) soot; they cause (daaga daag) stains on the soul, i.e. cause to commit vices.

When the soul (chaliaa) departs with (daag) stains of (dos) faults (laaey) sticking (muh-i) on its face, it does not get (jaaey) place (dargah) in Divine court (baisan) to sit, i.e. is not accepted for union with the Creator and sent back to reincarnate. 3.

ਕਰਮਿ ਮਿਲੈ ਆਖਣੁ ਤੇਰਾ ਨਾਉ ॥ ਜਿਤੁ ਲਗਿ ਤਰਣਾ ਹੋਰੁ ਨਹੀ ਥਾਉ ॥ ਜੇ ਕੋ ਡੂਬੈ ਫਿਰਿ ਹੋਵੈ ਸਾਰ ॥ ਨਾਨਕ ਸਾਚਾ ਸਰਬ ਦਾਤਾਰ ॥੪॥੩॥੫॥

Karam milai ākẖaṇ ṯerā nā▫o.  Jiṯ lag ṯarṇā hor nahī thā▫o.  Je ko dūbai fir hovai sār.  Nānak sācẖā sarab ḏāṯār. ||4||3||5||

 

O Almighty, it is (karam-i) with Your grace that one (milai) gets to (aakhaan-u = say) remember – and practice – (teyra) Your (naau/Naam) virtues and commands;

(lag-i) by engaging in (jit-u) which, (tarna = swimming) getting across the world-ocean/overcoming vices is possible; there is (nahi) no (hor-u) other (tthaau = place) source – there is no other way.

(Jey) if (ko) someone (ddoobai) is drowning, i.e. is deep in vices; but realizes that and finds/follows the guru, (phir-i) then s/he (hovai) gets (saar) awareness/understanding of Naam; (saachaa) the Eternal Master is (daataar = giver) kind to (sarab) all, i.e. forgives and accepts for union, while one remains at peace in life, says Guru Nanak. 4. 3. 5.