SGGS pp 662-663, Dhanaasri M: 1, Shabads 6-9 including Aarti

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਚੋਰੁ ਸਲਾਹੇ ਚੀਤੁ ਨ ਭੀਜੈ ॥ ਜੇ ਬਦੀ ਕਰੇ ਤਾ ਤਸੂ ਨ ਛੀਜੈ ॥ ਚੋਰ ਕੀ ਹਾਮਾ ਭਰੇ ਨ ਕੋਇ ॥ ਚੋਰੁ ਕੀਆ ਚੰਗਾ ਕਿਉ ਹੋਇ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Cẖor salāhe cẖīṯ na bẖījai.  Je baḏī kare ṯā ṯasū na cẖẖījai.  Cẖor kī hāmā bẖare na ko▫e.  Cẖor kī▫ā cẖanga ki▫o ho▫e. ||1||

 

Composition of the first Guru in Raga Dhanaasri. If (chor-u = thief) a crook (slaahey) praises someone then (cheet-u) the mind is not (bheejai = rinsed) impressed.

(Jey) if s/he (badi karey) speaks ill of someone (ta) then not (tasoo) a bit of (chheejai) harm is done – because s/he is not taken seriously.

(Na koey) no one (haama bharey) endorses/accepts the statements/actions (ki) of (chor) a crook.

(Kio = how?) What the crook (keeaa) does (na hoey) is not (changa = good) genuine/right. 1.

 

ਸੁਣਿ ਮਨ ਅੰਧੇ ਕੁਤੇ ਕੂੜਿਆਰ ॥ ਬਿਨੁ ਬੋਲੇ ਬੂਝੀਐ ਸਚਿਆਰ ॥੧॥ ਰਹਾਉ ॥

Suṇ man anḏẖe kuṯe kūṛi▫ār.  Bin bole būjẖī▫ai sacẖiār. ||1|| rahā▫o.

 

(Sun-i) listen o (man = mind) human being, (andhey = blind) blinded by self-interest, (kutey = dog) greedy like a dog and (koorriaar = liar) impostor.

(Sachiaar = true) a truthful person is (boojheeai = understood) taken as genuine (bin-u) without (boley = saying) boasting, i.e. a genuine person does not try to impress with words. 1.

(Rahaau) dwell on this and contemplate.

 

ਚੋਰੁ ਸੁਆਲਿਉ ਚੋਰੁ ਸਿਆਣਾ ॥ ਖੋਟੇ ਕਾ ਮੁਲੁ ਏਕੁ ਦੁਗਾਣਾ ॥ ਜੇ ਸਾਥਿ ਰਖੀਐ ਦੀਜੈ ਰਲਾਇ ॥ ਜਾ ਪਰਖੀਐ ਖੋਟਾ ਹੋਇ ਜਾਇ ॥੨॥

Cẖor su▫āli▫o cẖor si▫āṇā.  Kẖote kā mul ek ḏugāṇā.  Je sāth rakẖī▫ai ḏījai ralā▫e.  Jā parkẖī▫ai kẖotā ho▫e jā▫e. ||2||

 

(Chor) a crook seems (sualio) pleasant and (siaana) wise, but (mul-u = price) the value of (khottey = counterfeit) a crook is (eyk-u) one (dugaana) two-penny coin.

(Jey) if s/he is (rakheeai) placed (saath-i) with, or (deejay ralaaey) mixes with others – s/he may seem like them, but (ja = when) on being (parkheeai) tested – in society or Divine court – s/he (hoey jaaey = becomes) is found to be (khotta) counterfeit – not genuine. 2.

 

ਜੈਸਾ ਕਰੇ ਸੁ ਤੈਸਾ ਪਾਵੈ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵੈ ॥ ਜੇ ਵਡਿਆਈਆ ਆਪੇ ਖਾਇ ॥ ਜੇਹੀ ਸੁਰਤਿ ਤੇਹੈ ਰਾਹਿ ਜਾਇ ॥੩॥

Jaisā kare so ṯaisā pāvai.  Āp bīj āpe hī kẖāvai.  Je vaḏi▫ā▫ī▫ā āpe kẖā▫e.  Jehī suraṯ ṯehai rāhi jā▫e. ||3||

 

(Jaisa) as one (karey) acts, s/he (paavai) obtains (su = that) the results accordingly. S/he (khaavai = eats) reaps what s/he (beej-i) sows.

(Jey) if s/he (khaaey) feeds on (vaddiaaeeaa = virtues) praising the self, s/he is discovered because a person (jaaey) walks (teyhai) that (raah-i) path, i.e. acts, (jeyhi) as is his/her (surat-i = consciousness) thinking. 3.

 

ਜੇ ਸਉ ਕੂੜੀਆ ਕੂੜੁ ਕਬਾੜੁ ॥ ਭਾਵੈ ਸਭੁ ਆਖਉ ਸੰਸਾਰੁ ॥ ਤੁਧੁ ਭਾਵੈ ਅਧੀ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਜਾਣੈ ਜਾਣੁ ਸੁਜਾਣੁ ॥੪॥੪॥੬॥

Je sa▫o kūṛī▫ā kūṛ kabāṛ.  Bẖāvai sabẖ ākẖa▫o sansār.  Ŧuḏẖ bẖāvai aḏẖī parvāṇ.  Nānak jāṇai jāṇ sujāṇ. ||4||4||6||

 

If a crook says (sau) a hundred (koorreeaa) false things it is all (koorr-u) false and (kabaarr-u) garbage (bhaavai) even if (sabh-u) the whole (sansaar-u) world (aakhau) says the same thing after being impressed by him/her.

But O Almighty, if (adhi) half a thing that (bhaavai) pleases You is done by someone, that person is (parvaan-u) accepted approved by You; (sujaan-u) the Omniscient Master (jaanai jaan-u) know it all, says Nanak. 4. 4. 6.

 

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Note: The Shabad below says that role of the soul on taking birth is made known to it before birth. But instead of actual practice, some humans only pretend to do that and have other ideas in their minds. This is brought out with reference to three sets of religious people – the Qazi, Yogi and Brahmin. The Shabad also says how they should be conducting themselves.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥ ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥ ਦਰਗਹ ਘੜੀਅਹਿ ਤੀਨੇ ਲੇਖ ॥ ਖੋਟਾ ਕਾਮਿ ਨ ਆਵੈ ਵੇਖੁ ॥੧॥

 

Ḏẖanāsrī mėhlā 1.  Kā▫i▫ā kāgaḏ man parvāṇā.  Sir ke lekẖ na paṛai i▫āṇā.  Ḏargėh gẖaṛī▫ahi ṯīne lekẖ.  Kẖotā kām na āvai vekẖ. ||1||

 

Composition of the first Guru in Raga Dhanaasri: (Kaaiaa) the body is (kaagad) the paper and (man-u) the mind (parvaana) the message – instructions of the Creator to the soul, i.e. the mind/soul has Divine directions given to it to obey.

But (iaana) the ignorant human does not (parrey) read (leykh) the writing (key) of/from (sir = head) the source given to the soul, i.e. the instructions by which each one is to conduct the self in his/her role.

(Teeney) all three (leykh) writings, i.e. instructions – for the three types of people discussed herein – are like the currency coins (gharreeah-i) cast (dargah) in Divine mint, i.e. they are the resource with which to live.

However people add their own ideas and thus become corrupted like counterfeit currency. One should (veykh-u = see) understand that (khotta) counterfeit currency (aavai = comes) is (kaam-i na) of no use – i.e. it is rejected by the treasury, similarly one who pursues other ideas not accepted by the Creator for union. 1.

 

ਨਾਨਕ ਜੇ ਵਿਚਿ ਰੁਪਾ ਹੋਇ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Nānak je vicẖ rupā ho▫e.  Kẖarā kẖarā ākẖai sabẖ ko▫e. ||1|| rahā▫o.

 

Says Nanak: (Jey) if there is (rupaa) silver (vich-i) in a coin – as in original currency in the past – (sabh-u koey) everyone (aakhai = calls) knows that it as (kharaa) genuine, i.e. a soul which dissolves ego and carries out directions sincerely is considered genuine and accepted for union with the Creator. 1

(Rahaau) dwell on this and contemplate.

 

But the following happens in practice.

 

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥

Kāḏī kūṛ bol mal kẖā▫e.  Barāhmaṇ nāvai jī▫ā gẖā▫e.  Jogī jugaṯ na jāṇai anḏẖ.  Ŧīne ojāṛe kā banḏẖ. ||2||

 

(Kaadi/Qazi) the Muslim priest-cum-judge who is expected to rule on issues according to the Islamic law, Sharia, (bol-i) speaks (koorr-u) falsehoods and (khaaey = eats) takes (mal-u = filth) what is forbidden, i.e. quotes wrong authority to unjustly favor or punish people, after taking bribe.

Brahmin, the Hindu priest (ghaaey) kills (jeeaa) the creatures, i.e. exploits gullible people for money or offers animal sacrifices, and then (naavai) bathes to display purity.

(Jogi) the Yogi who aims to attain union with the Creator, does not (jaanai) know (jugat-i) the method to attain union, but (andh-u = blind) is blinded by material thoughts and pursuits.

The methods of (teeney) all three are (bandh-u = bond) the means for (ojaarrey = disuse) self-destruction. 2.

 

This is what they should be doing.

 

ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ॥

So jogī jo jugaṯ pacẖẖāṇai.  Gur parsādī eko jāṇai.

 

(Jogi) a Yogi is (so = that) one (jo) who (pachhaanai = recognizes) understands (jugat-i = method) how to attain union with the Almighty.

And that is to (jaanai = know) be aware of virtues and commands of (eyko) the One Master – as guide for life, (parsaadi) with grace/guidance of (gur) the guru.

 

ਕਾਜੀ ਸੋ ਜੋ ਉਲਟੀ ਕਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ॥

Kājī so jo ultī karai.  Gur parsādī jīvaṯ marai.

 

(Kaaji) a Qazi is (so = that) one (jo) who (ultti karai) turns away – from material considerations.

He (marai) dies (jeevat-u) alive, i.e. breaks attachment to the world-play – greed in this case – like a dead person, (gur parsaadi) with the guru’s/preceptor’s guidance/grace.

 

ਸੋ ਬ੍ਰਾਹਮਣੁ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥੩॥

So barāhmaṇ jo barahm bīcẖārai.  Āp ṯarai sagle kul ṯārai. ||3||

 

A Brahmin is one who (beechaarai) contemplates virtues and commands of (brahm-u) the Creator.

And practicing them (tarai = swims) gets across the world-ocean (aap-i) himself and (taarai = ferrries) takes across (sagley) all his (kul) lineage, i.e. brings good name to his/her ancestors. 3.

 

ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥ ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥

Ḏānasbanḏ so▫ī ḏil ḏẖovai.  Musalmāṇ so▫ī mal kẖovai.

 

(Soeee) only that person is (daanasband-u/daanasmand) wise who (dhovai) washes his/her (dil-i) heart – has no evil in mind.

(Soee) only that person is a good (musalmaan-u) Muslim who (khovai = loses) gives up (mal-u = dirt) vices.

 

ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ ॥ ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ ॥੪॥੫॥੭॥

Paṛi▫ā būjẖai so parvāṇ.  Jis sir ḏargėh kā nīsāṇ. ||4||5||7||

 

(Parriaa) a learned person is one who (boojhai) understands the inner-self, i.e. recognizes the Divine commands present within – and keeps them in mind; such a person is (parvaan-u) accepted for union by the Creator. 

S/he is one (jis-u) whose (sir-i = head) forehead is marked  with (neesaan-u) the sign of acceptance by (dargah) the Divine court – who is destined to find the Almighty, based on deeds. 4. 5. 7.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਘਰੁ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Dhanaasri (ghar-u 3) to be sung to the third beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਕਾਲੁ ਨਾਹੀ ਜੋਗੁ ਨਾਹੀ ਨਾਹੀ ਸਤ ਕਾ ਢਬੁ ॥ ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥੧॥

Kāl nāhī jog nāhī nāhī saṯ kā dẖab.  Thānsat jag bẖarisat ho▫e dūbṯā iv jag. ||1||

 

This is (naahi) not (kaal-u = time) the environment of goodness, (jog-u) the method to achieve union with the Creator is not known and (ddhab-u) way of (sat) truthful living is (naahi) not practiced: Why?

(Thaanastt/thaan-istt = place of the deity) places of worship in (jag-u) the world, i.e. those at these places – who should be guiding the people -, (hoey) have been (bharistt) corrupted; (iv) this is how (jag-u = world) human beings (ddoobta = drowning) are being consumed by falsehood. 1.

 

ਕਲ ਮਹਿ ਰਾਮ ਨਾਮੁ ਸਾਰੁ ॥ ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Kal mėh rām nām sār.  Akẖī ṯa mītėh nāk pakṛėh ṯẖagaṇ ka▫o sansār. ||1|| rahā▫o.

 

(Saar-u) the sublime way (mah-i) in (kal) this age of conflicts, is practice of (naam-u) virtues and commands of (raam) the Almighty.

Instead, those meant to guide just (meettah-i) close (akhi) the eyes – pretending meditation – or (pakrrah-i) hold (naak) the nose – for breath control – (kau) to (tthagan) deceive (sansaar-u = world) the people – presenting it as spirituality. 1.

(Rahaau) dwell on this and contemplate.

 

This is how they deceive.

 

Note: The next two lines seem to refer to this story: Guru Nanak saw a Yogi sitting in lotus posture with eyes closed and saying he could see the three regions of the world – space, on earth and below the eart surface. He had a pot lying in front in which people put in money. He used to regularly half open his eyes to see the money. The Guru picked up the pot and put it behind him. He opened his eyes and not seeing it started asking where the pot was. He was reminded that if he could see the three regions then why not the pot. The Guru then placed the pot in front of him and he was relieved. This is spiritual corruption.

 

ਆਂਟ ਸੇਤੀ ਨਾਕੁ ਪਕੜਹਿ ਸੂਝਤੇ ਤਿਨਿ ਲੋਅ ॥

Āʼnt seṯī nāk pakṛėh sūjẖ▫ṯe ṯin lo▫a.

 

They (pakrrah-i) hold (naak-u) the nose (seyti) with (aantt) the thumb and ring finger – with the index and middle fingers on the fore-head – saying they (soojhtey) have vision of (tin-i) the three (lo-a) regions, i.e. the whole world.

 

Page 663

 

ਮਗਰ ਪਾਛੈ ਕਛੁ ਨ ਸੂਝੈ ਏਹੁ ਪਦਮੁ ਅਲੋਅ ॥੨॥

Magar pācẖẖai kacẖẖ na sūjẖai ehu paḏam alo▫a. ||2||

 

But they cannot (soojhai) see (kachh-u) something lying (paachaai) behind (magar) the back; this is (alo-a = unseen) strange (padam = lotus posture) meditation – to have extended vision. 2.

 

ਖਤ੍ਰੀਆ ਤ ਧਰਮੁ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥ ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥੩॥

Kẖaṯarī▫ā ṯa ḏẖaram cẖẖodi▫ā malecẖẖ bẖākẖi▫ā gahī.  Sarisat sabẖ ik varan ho▫ī ḏẖaram kī gaṯ rahī. ||3||

 

(Khatreeaa = a Hindu caste) the Hindus have (chhoddiaa) forsaken their (dharam) religion, and are (gahi) holding on to (bhaakhhiaa = language) the way of those whom they call (maleychh) outcast – referring to the Muslims, the then rulers in India.

(Sabh = whole, sristt-i = universe) everyone (hoee = become) has adopted (ik) one (varan = caste) way of life – to please the rulers -, and (gat-i) freedom of (dharam) religion (rahi) has ended. 3.

 

ਅਸਟ ਸਾਜ ਸਾਜਿ ਪੁਰਾਣ ਸੋਧਹਿ ਕਰਹਿ ਬੇਦ ਅਭਿਆਸੁ ॥ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਮੁਕਤਿ ਨਾਹੀ ਕਹੈ ਨਾਨਕੁ ਦਾਸੁ ॥੪॥੧॥੬॥੮॥

Asat sāj sāj purāṇ soḏẖėh karahi beḏ abẖi▫ās.  Bin nām har ke mukaṯ nāhī kahai Nānak ḏās. ||4||1||6||8||

 

They (saaj-i) created (astt saaj) books of grammar, (sodhah-i) study the Puraanas in their light and (karah-i abhiaas-u) practice reading of (beyd) the Vedas.

But (mukat-i) emancipation is not possible (bin-u) without practice of (naam) virtues and commands of (har-i) the Almighty, (kahai) says (daas-u = servant) the humble Nanak. 4. 1. 6. 8.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਆਰਤੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 ārṯī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition, called Aarti, of the first Guru in Raga Dhanaasri.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: Aarti is a devotional song sung to glorify a deity. It is done in Hindu temples in front of the deity’s image or idol. It is in the form of the congregation standing, with the priest holding a salver with lamps, flowers, offerings and incense. While he moves the salver in a horizontal circle, another priest moves a fly swash over the idol and everyone sings the Aarti. In this composition below, Guru Nanak shows how Aarti of the Almighty is being performed in nature.

 

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

Gagan mai thāl rav cẖanḏ ḏīpak bane ṯārikā mandal janak moṯī.  Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1||

 

In doing Aarti of the Almighty, (thaal-u) the salver is (mai) in the form of (gagan) the sky, on which have been placed (rav-i) the sun and (chand-u) moon (baner = become) as (deepak) the lamps; (manddal) the constellation of (taarika) the stars is (janak) like (moti) the pearls.

(Malaanlo) fragrance of the Sandalwood trees is (dhoop) the incense, (pavan) the air (karey = does) moves like (chavro) the swash and (sagal) the entire (banraaey) vegetation is (phoolant) flowers before the (joti = light) the Supreme Spirit. 1.

 

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥

Kaisī ārṯī ho▫e bẖav kẖandnā ṯerī ārṯī.  Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o.

             

(Kaisi) how can (teyri) Your Aarti (hoey) be done o Almighty, (khanddna = destroyer) banisher of (bhav = world) births and deaths thus granting emancipation -, because you have no form?

(Sabad = word) sounds in nature represent (anhataa) the ceaseless (vaajant) playing of (bheyri = drums) celestial music. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹੈ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥

Sahas ṯav nain nan nain hai ṯohi ka▫o sahas mūraṯ nanā ek ṯohī.  Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohī. ||2||

 

You are ineffable, o Almighty:

 

(Tav) You have (sahas) a thousand (nain) eyes – see everything – but there are (nan) no physical (nain) eyes (kau) of (toh-i) Yours.

There are (sahas) thousands of (moorat-i) forms of Yours in nature, but (nana) not (eyk) one is (tohi) Yours – none describes You fully.

You have thousands of (bimal = unstained) sacred (pad) feet but not (eyk) one (pad) foot is Yours – You are everywhere but do not move.

You are (bin-u) without (gandh = the organ of smell) a nose but You have (sahas) thousands of (gandh) noses – You can smell/know virtues and vices in the minds of the creatures, but unseen;

(Iv) these (chalat) plays of Yours are (mohi) bewitching.  2.

 

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥

Sabẖ mėh joṯ joṯ hai so▫e.  Ŧis kai cẖānaṇ sabẖ mėh cẖānaṇ ho▫e.  Gur sākẖī joṯ pargat ho▫e.  Jo ṯis bẖāvai so ārṯī ho▫e. ||3||

 

There is one (jot-i = light) spirit (mah-i) in (sabh) all and that (jot-i) Spirit is (soey = that) of the Creator.

There (hoey) is (chaanan-u = light) life (mah-i) in (sabh) all provided (chaanan-i) by the light/spirit of (tis = that) the Creator.

IT is hidden within and (pargatt hoey = manifests) is realized with (saakhi) guidance of (gur) the guru.

(Jo) what deeds of the creatures (bhaavai) please (tis-u = that) the Master, (s-u) that is the Aarti (hoey) being done, i.e. real Aarti/worship is living by Divine virtues and commands. 3

 

ਹਰਿ ਚਰਣ ਕਮਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੋ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥ ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਮਿ ਵਾਸਾ ॥੪॥੧॥੭॥੯॥

Har cẖaraṇ kamal makranḏ lobẖiṯ mano anḏino mohi āhī pi▫āsā.  Kirpā jal ḏėh Nānak sāring ka▫o ho▫e jā ṯe ṯerai nām vāsā. ||4||1||7||9||

 

(Makrand = sweet juice of flowers taken by the bees) the elixir/experience of being at (kamal) the lotus (charan) feet, i.e. in service/obedience, of (har-i) the Almighty has (lobhit) fascinated my (mano) mind, and (moh-i) I (aahi = is) have (piaasa = thirst) longing to be with the Master.

O Almighty, I am a rain-bird yearning for the rain-drop; please (deyh-i) give (jal-u) the water of (kripa) grace (kau) to this (saaring) rain-bird, (tey) with (ja) which it is/I am satiated – and (vaasa = abide) remain absorbed (teyrai) in Your (naam-i) virtues and commands – taking them as guide for life. 4. 1. 7. 9.

 

 

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.

 

———————————————-

 

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.

 

Page 661

 

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.

 

————————————————-

 

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.