SGGS pp 670-672, Dhanaasri M: 5, Shabads 1-6.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੧ ਚਉਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 1 cẖa▫upḏe   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, of (chaupadey) four stanzas, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with (satigur) the true guru’s (prasaad-i) grace.

 

ਭਵ ਖੰਡਨ ਦੁਖ ਭੰਜਨ ਸ੍ਵਾਮੀ ਭਗਤਿ ਵਛਲ ਨਿਰੰਕਾਰੇ ॥ ਕੋਟਿ ਪਰਾਧ ਮਿਟੇ ਖਿਨ ਭੀਤਰਿ ਜਾਂ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮਾਰੇ ॥੧॥

Bẖav kẖandan ḏukẖ bẖanjan savāmī bẖagaṯ vacẖẖal nirankāre.  Kot parāḏẖ mite kẖin bẖīṯar jāʼn gurmukẖ nām samāre. ||1||

 

(Nirankaarey) the Formless (suaami) Master, – the embodiment of the laws of nature – (vachhal) loves (bhagat-i = devotees) those who live by IT’s virtues and commands, (khanddaan) puts an end to their (bhav = world) rebirth, and (bhanjan) nullifies (dukh) suffering.

(Jaa-n) if one (samaarey = takes care) pays attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru, then (kott-i = crore/ten million) countless (praadh/apraadh) faults (mittey = effaced) are removed from the mind (bheetar-i) in (khin) a moment, i.e. one’s nature is transformed from vicious to virtuous. 1.

 

ਮੇਰਾ ਮਨੁ ਲਾਗਾ ਹੈ ਰਾਮ ਪਿਆਰੇ ॥ ਦੀਨ ਦਇਆਲਿ ਕਰੀ ਪ੍ਰਭਿ ਕਿਰਪਾ ਵਸਿ ਕੀਨੇ ਪੰਚ ਦੂਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Merā man lāgā hai rām pi▫āre.  Ḏīn ḏa▫i▫āl karī parabẖ kirpā vas kīne pancẖ ḏūṯāre. ||1|| rahā▫o.

 

(Meyra) my (man) mind (laaga hai) is attached to i.e. obeys, (piaarey) the Beloved (raam) Master – who is everywhere.

It is (daiaal) kind to (deen) the hapless; since (prabh-i) the Master (kari kirpa) bestowed grace, I (vas-i keeney) have controlled (panch) the five (dootaarey) messengers of evil – namely lust, wrath, greed, attachment to the world-play and vanity. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੇਰਾ ਥਾਨੁ ਸੁਹਾਵਾ ਰੂਪੁ ਸੁਹਾਵਾ ਤੇਰੇ ਭਗਤ ਸੋਹਹਿ ਦਰਬਾਰੇ ॥ ਸਰਬ ਜੀਆ ਕੇ ਦਾਤੇ ਸੁਆਮੀ ਕਰਿ ਕਿਰਪਾ ਲੇਹੁ ਉਬਾਰੇ ॥੨॥

Ŧerā thān suhāvā rūp suhāvā ṯere bẖagaṯ sohėh ḏarbāre.  Sarab jī▫ā ke ḏāṯe su▫āmī kar kirpā leho ubāre. ||2||

 

(Teyra = your, thaan = place) the mind in which You are remembered is (suhaava = pleasant) at peace and Your (roop = looks) creation is seen to be beautiful; (teyrey) Your (bhagat) devotees, i.e. who live by Your virtues and commands, (sohah-i = look good) are glorified (darbaarey) in Divine court, i.e. by you.

O (suaami) Master, You are (daatey = giver) kind (key) to (sarab) all (jeeaa) creatures; please (kar-i kirpa) be kind and (leyh-u ubaarey) take me out of vices – to be acceptable to You. 2. 

 

ਤੇਰਾ ਵਰਨੁ ਨ ਜਾਪੈ ਰੂਪੁ ਨ ਲਖੀਐ ਤੇਰੀ ਕੁਦਰਤਿ ਕਉਨੁ ਬੀਚਾਰੇ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿਆ ਸ੍ਰਬ ਠਾਈ ਅਗਮ ਰੂਪ ਗਿਰਧਾਰੇ ॥੩॥

Ŧerā varan na jāpai rūp na lakẖī▫ai ṯerī kuḏraṯ ka▫un bīcẖāre.  Jal thal mahī▫al ravi▫ā sarab ṯẖā▫ī agam rūp girḏẖāre. ||3||

 

(Teyra) Your (varan-u = colour) class, i.e. what You are, cannot (jaapai) be perceived; Your (roop = looks) form cannot (lakheeai) be described; (kaun = who?) no one can (beechaarey) imagine (teyri) Your (kudrat-i) powers.

You (raviaa) are present at (srab) all (tthaaee) places (jal-i) in water, (thal-i) on land and (mahal-i= between sky and earth) space, but still (agam) physical reach, o (girdhaarey) supporter of mountains, i.e. Sustainor of the universe. 3.

 

ਕੀਰਤਿ ਕਰਹਿ ਸਗਲ ਜਨ ਤੇਰੀ ਤੂ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਮੁਰਾਰੇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਸੁਆਮੀ ਜਨ ਨਾਨਕ ਸਰਨਿ ਦੁਆਰੇ ॥੪॥੧॥

Kīraṯ karahi sagal jan ṯerī ṯū abẖināsī purakẖ murāre.  Ji▫o bẖāvai ṯi▫o rākẖo su▫āmī jan Nānak saran ḏu▫āre. ||4||1||

 

O (purakh-u) all-pervasive (muraarey = killer of the demon Mur – metaphor for) Almighty, (too) You are (abinaasi) Eternal; (sagal) all (jan = servants) devotees (karah-i = do) sing (t-eri) Your (keerat-i) praises.

Says (jan) the humble fifth Nanak: O (suaami) Master, we are (saran-i = sanctuary, duaarey = gate) in Your care; please (raakhau) keep us (tio) such (jio) as You would (bhaavai) like us to be. 4. 1.

 

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Note: The Shabad below gives examples to show how love for transitory pleasures leads to suffering. It motivates to love the one Master who is eternal, and enjoy lasting peace.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਬਿਨੁ ਜਲ ਪ੍ਰਾਨ ਤਜੇ ਹੈ ਮੀਨਾ ਜਿਨਿ ਜਲ ਸਿਉ ਹੇਤੁ ਬਢਾਇਓ ॥ ਕਮਲ ਹੇਤਿ ਬਿਨਸਿਓ ਹੈ ਭਵਰਾ ਉਨਿ ਮਾਰਗੁ ਨਿਕਸਿ ਨ ਪਾਇਓ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Bin jal parān ṯaje hai mīnā jin jal si▫o heṯ badẖā▫i▫o.  Kamal heṯ binsi▫o hai bẖavrā un mārag nikas na pā▫i▫o. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Meena) the fish (jin-i) which has (baddhaaio = increased) deep (heyt-u) love (siau) for (jal) water, (praan = life, tajey = gives up) dies (bin-u) without water.

(Bhavra) the bumblebee (binsio) perishes because of its (heyt-i) love for the serum of (kamal) the lotus flower; (un-i) it cannot (paaio) find (maarag-u) a way (nikas-i) to come out – when the lotus closes at night. 1.

 

ਅਬ ਮਨ ਏਕਸ ਸਿਉ ਮੋਹੁ ਕੀਨਾ ॥ ਮਰੈ ਨ ਜਾਵੈ ਸਦ ਹੀ ਸੰਗੇ ਸਤਿਗੁਰ ਸਬਦੀ ਚੀਨਾ ॥੧॥ ਰਹਾਉ ॥

Ab man ekas si▫o moh kīnā.  Marai na jāvai saḏ hī sange saṯgur sabḏī cẖīnā. ||1|| rahā▫o.

 

(Ab = now) giving up other attachments, my (man) mind (keena) has developed (moh-u = attachment) love (siau) for (eykas) the One Master.

The Master neither (marai) dies nor (jaavai = goes) leaves; is (sad hi) forever (sangey) with me; I (cheena) understood this (sabdi = through the word) from teachings of (satigur) the true guru. 1.

(Rahaau) dwell on this and contemplate.

 

Page 671

 

ਕਾਮ ਹੇਤਿ ਕੁੰਚਰੁ ਲੈ ਫਾਂਕਿਓ ਓਹੁ ਪਰ ਵਸਿ ਭਇਓ ਬਿਚਾਰਾ ॥ ਨਾਦ ਹੇਤਿ ਸਿਰੁ ਡਾਰਿਓ ਕੁਰੰਕਾ ਉਸ ਹੀ ਹੇਤ ਬਿਦਾਰਾ ॥੨॥

Kām heṯ kuncẖar lai fāʼnki▫o oh par vas bẖa▫i▫o bicẖārā.  Nāḏ heṯ sir ḏāri▫o kurankā us hī heṯ biḏārā. ||2||

 

(Heyt-i = love) desire for (kaam) lust (lai) results in (kunchar-u) the elephant (phaankio) being trapped; it (bichaara) becomes helpless as (oh) it (bhaio) comes (vas-i) under control of (par) others. (Note: The elephant is tempted by the model of a female elephant and caught).

(Kuranka) the deer (ddaario) places its (sir-u = head) life at risk (heyt-i) because of its love for (naad) sound and (bidaara = torn, destroyed) loses its freedom (heyt) for (us hi = that itself) that music. (Note: The hunter uses music to attract the dear). 2

 

ਦੇਖਿ ਕੁਟੰਬੁ ਲੋਭਿ ਮੋਹਿਓ ਪ੍ਰਾਨੀ ਮਾਇਆ ਕਉ ਲਪਟਾਨਾ ॥ ਅਤਿ ਰਚਿਓ ਕਰਿ ਲੀਨੋ ਅਪੁਨਾ ਉਨਿ ਛੋਡਿ ਸਰਾਪਰ ਜਾਨਾ ॥੩॥

Ḏekẖ kutamb lobẖ mohi▫o parānī mā▫i▫ā ka▫o laptānā.  Aṯ racẖi▫o kar līno apunā un cẖẖod sarāpar jānā. ||3||

 

(Deykh-i) seeing (kuttamb-u) the family, (praani) the mortal is (mohio) enticed into (lobh-i) love for (maaiaa) the world-play – relatives and wealth etc. – and (laptaana) clings (kau) to it.

S/he gets (at-i) deeply (rachio) involved, (leeno) taking them as his/her (apuna) own forever, but (saraapar) has certainly to (chhodd-i) leave them and (jaana) depart from the world. 3.

 

ਬਿਨੁ ਗੋਬਿੰਦ ਅਵਰ ਸੰਗਿ ਨੇਹਾ ਓਹੁ ਜਾਣਹੁ ਸਦਾ ਦੁਹੇਲਾ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰ ਇਹੈ ਬੁਝਾਇਓ ਪ੍ਰੀਤਿ ਪ੍ਰਭੂ ਸਦ ਕੇਲਾ ॥੪॥੨॥

Bin gobinḏ avar sang nehā oh jāṇhu saḏā ḏuhelā.  Kaho Nānak gur ihai bujẖā▫i▫o parīṯ parabẖū saḏ kelā. ||4||2||

 

(Jaanhu = know) remember, one who has (neyha) love (sang-i) with (avar) others than (gobind) the Master, (oh) that person shall (sadaa) ever be (duheyla) in distress.

(Kah-u) says the fifth Nanak: The guru has caused me (bujhaaio) to understand (ihai) this: (Preet-i) love for (prabhoo) the Master alone leads to (sad = ever) lasting (keyla) joy. 4. 2.

 

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ਧਨਾਸਰੀ ਮਃ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਦੀਓ ਮੋਹਿ ਨਾਮਾ ਬੰਧਨ ਤੇ ਛੁਟਕਾਏ ॥ ਮਨ ਤੇ ਬਿਸਰਿਓ ਸਗਲੋ ਧੰਧਾ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਏ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Kar kirpā ḏī▫o mohi nāmā banḏẖan ṯe cẖẖutkā▫e.  Man ṯe bisri▫o saglo ḏẖanḏẖā gur kī cẖarṇī lā▫e. ||1||

 

Composition of the fifth Guru. The guru (kirpa kar-i) was kind to (deeo = give) impart me awareness of (naama) Divine virtues and commands – as guide for life; I have been (chhuttkaaey) freed of (bandhan) bondage to vices.

(Saglo) all (dhandhaa) entanglements have (bisrio = forgotten) been dispelled (tey) from (man) the mind since I (laaey) attached to (charni) the feet of, i.e. started following, the guru. 1.

 

ਸਾਧਸੰਗਿ ਚਿੰਤ ਬਿਰਾਨੀ ਛਾਡੀ ॥ ਅਹੰਬੁਧਿ ਮੋਹ ਮਨ ਬਾਸਨ ਦੇ ਕਰਿ ਗਡਹਾ ਗਾਡੀ ॥੧॥ ਰਹਾਉ ॥
Sāḏẖsang cẖinṯ birānī cẖẖādī.  Ahaʼn▫buḏẖ moh man bāsan ḏe kar gadhā gādī. ||1|| rahā▫o.

 

(Saadhsang-i) with company/guidance of the guru, I have (chhaaddi) given up (chint) thinking of (biraani) other things, i.e. I go by the guru’s teachings alone.

(Ah’nbudh-i = thoughts of self-importance) ego, (moh) attachment to the world-play, (baasan) desires of (man) the mind; I (dey kar-i) dug (gaddaha) a pit and (gaaddi) buried them, i.e. they have all been banished from the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾ ਕੋ ਮੇਰਾ ਦੁਸਮਨੁ ਰਹਿਆ ਨਾ ਹਮ ਕਿਸ ਕੇ ਬੈਰਾਈ ॥ ਬ੍ਰਹਮੁ ਪਸਾਰੁ ਪਸਾਰਿਓ ਭੀਤਰਿ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਈ ॥੨॥

Nā ko merā ḏusman rahi▫ā nā ham kis ke bairā▫ī.  Barahm pasār pasāri▫o bẖīṯar saṯgur ṯe sojẖī pā▫ī. ||2||

 

Now (na ko) neither anyone (rahiaa = remains) is (meyra) my (dusman) adversary nor (ham) am I (bairaai) antagonistic to (kis key) anyone.

(Brahm-u) the Creator who created (pasaar-u = expanse) the creation; I see IT (pasaario) present (bheetar-i) within since I (paaee) received this (sojhi) awareness (tey) from (satigur) the true guru. 2.

 

ਸਭੁ ਕੋ ਮੀਤੁ ਹਮ ਆਪਨ ਕੀਨਾ ਹਮ ਸਭਨਾ ਕੇ ਸਾਜਨ ॥ ਦੂਰਿ ਪਰਾਇਓ ਮਨ ਕਾ ਬਿਰਹਾ ਤਾ ਮੇਲੁ ਕੀਓ ਮੇਰੈ ਰਾਜਨ ॥੩॥

Sabẖ ko mīṯ ham āpan kīnā ham sabẖnā ke sājan.  Ḏūr parā▫i▫o man kā birhā ṯā mel kī▫o merai rājan. ||3||

 

(Ham) I (keena) have made (sabh ko) everyone my (meet) friend and (ham) I am (saajan) a friend (key) of (sabhna) everyone.

When – evil within – the cause of (birha) separation from the Master in my (man) mind (paraaio) was pushed (door-i = far) out, (ta) then (meyrai) my (raajan = king) Master (meyl-u keeo) enabled me to find IT – within. 3.

 

ਬਿਨਸਿਓ ਢੀਠਾ ਅੰਮ੍ਰਿਤੁ ਵੂਠਾ ਸਬਦੁ ਲਗੋ ਗੁਰ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸਰਬ ਨਿਵਾਸੀ ਨਾਨਕ ਰਮਈਆ ਡੀਠਾ ॥੪॥੩॥

Binsi▫o dẖīṯẖā amriṯ vūṯẖā sabaḏ lago gur mīṯẖā.  Jal thal mahī▫al sarab nivāsī Nānak rama▫ī▫ā dīṯẖā. ||4||3||

 

(Ddheettha) stubborn-ness/self-will (binsio) has been banished, (amrit-u = life-giving elixir) Divine virtues (voottha) abide in the mind since I (lago) found (sabad-u) the guru’s teachings (meettha = sweet) agreeable.

Now I (ddeettha) see (ramaeeaa) the Master (nivaasi = abiding) present in (sarab) everyone, (jal-i) in water, (thal-i) on land and (maheeal-i= between sky and land) in space, – everywhere – says fifth Nanak. 4. 3.

 

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ਧਨਾਸਰੀ ਮਃ ੫ ॥ ਜਬ ਤੇ ਦਰਸਨ ਭੇਟੇ ਸਾਧੂ ਭਲੇ ਦਿਨਸ ਓਇ ਆਏ ॥ ਮਹਾ ਅਨੰਦੁ ਸਦਾ ਕਰਿ ਕੀਰਤਨੁ ਪੁਰਖ ਬਿਧਾਤਾ ਪਾਏ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jab ṯe ḏarsan bẖete sāḏẖū bẖale ḏinas o▫e ā▫e.  Mahā anand saḏā kar kīrṯan purakẖ biḏẖāṯā pā▫e. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Jab tey) since I (bheyttey) obtained (darsan – sight) teachings of (saadhoo) the guru, (oey = those) such (bhaley) good (dinas) days have come, that

By (sadaa) ever (kar-i keertan-i) praising Divine virtues I (paaey) found (purakh) the all-pervasive (bidhaata) Creator within, and experience (maha = great) perfect (anand-u) bliss all the time. 1.

 

ਅਬ ਮੋਹਿ ਰਾਮ ਜਸੋ ਮਨਿ ਗਾਇਓ ॥ ਭਇਓ ਪ੍ਰਗਾਸੁ ਸਦਾ ਸੁਖੁ ਮਨ ਮਹਿ ਸਤਿਗੁਰੁ ਪੂਰਾ ਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Ab mohi rām jaso man gā▫i▫o.  Bẖa▫i▫o pargās saḏā sukẖ man mėh saṯgur pūrā pā▫i▫o. ||1|| rahā▫o.

 

(Ab) now (moh-i) I ever (gaaio) sing (jas-u) praise of (raam) the all-pervasive Master (man-i) in my mind.

There (bhaio) is (pragaas-u) enlightenment and (sadaa = ever) lasting (sukh-u) peace (mah-i) in (man) the mind since I (paaio) have found (poora = perfect, satigur-u = true guru) the Almighty within. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਣ ਨਿਧਾਨੁ ਰਿਦ ਭੀਤਰਿ ਵਸਿਆ ਤਾ ਦੂਖੁ ਭਰਮ ਭਉ ਭਾਗਾ ॥ ਭਈ ਪਰਾਪਤਿ ਵਸਤੁ ਅਗੋਚਰ ਰਾਮ ਨਾਮਿ ਰੰਗੁ ਲਾਗਾ ॥੨॥
Guṇ niḏẖān riḏ bẖīṯar vasi▫ā ṯā ḏūkẖ bẖaram bẖa▫o bẖāgā.  Bẖa▫ī parāpaṯ vasaṯ agocẖar rām nām rang lāgā. ||2||

 

When (nidhaan-u) the treasure of (gun) Divine virtues (vasiaa) dwells (bheetar-i) in (rid) the mind, i.e. when one is aware of Divine virtues and commands – as guide for life and one keeps away from vices – (ta) then (bhau) fear of the resultant (dookh) distress and (bharam) doubt of receiving Divine protection (bhaaga = run) is obviated.

With (rang-u) love (laaga) for, i.e. remembering and emulating, (naam-i) virtues of (raam) the all-pervasive Master, (vast-u = substance) the Almighty who is otherwise (agochar) not perceived by the senses, (bhaee) is (praapat-i = received) found. 2.

 

ਚਿੰਤ ਅਚਿੰਤਾ ਸੋਚ ਅਸੋਚਾ ਸੋਗੁ ਲੋਭੁ ਮੋਹੁ ਥਾਕਾ ॥ ਹਉਮੈ ਰੋਗ ਮਿਟੇ ਕਿਰਪਾ ਤੇ ਜਮ ਤੇ ਭਏ ਬਿਬਾਕਾ ॥੩॥
Cẖinṯ acẖinṯā socẖ asocẖā sog lobẖ moh thākā.  Ha▫umai rog mite kirpā ṯe jam ṯe bẖa▫e bibākā. ||3||

 

With faith in the Almighty, my (chint) state of anxiety has changed to being (achinta) anxiety-free, and (soch = thinking) from worrying to being (asocha) worry-free; (sog-u) sorrow, (lobh-u = greed) craving and (moh-u) attachment (thaaka = get tired) have no place in the mind now.

All types of (rog) afflictions resulting from (haumai) ego (gaey) have left (tey) with (kirpa) Divine grace, and I have (bibaaka) no liabilities – which may make me subject to detention by – (jam) Divine justice, i.e. there is no reason to be kept away from the Master. 3.

 

ਗੁਰ ਕੀ ਟਹਲ ਗੁਰੂ ਕੀ ਸੇਵਾ ਗੁਰ ਕੀ ਆਗਿਆ ਭਾਣੀ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਜਮ ਤੇ ਕਾਢੇ ਤਿਸੁ ਗੁਰ ਕੈ  ਕੁਰਬਾਣੀ ॥੪॥੪॥

Gur kī tahal gurū kī sevā gur kī āgi▫ā bẖāṇī.  Kaho Nānak jin jam ṯe kādẖe ṯis gur kai kurbāṇī. ||4||4||

 

I (bhaani) love (ttahl = service) looking after comforts of (gur) the guru, (seyva) obedience to the guru and following (aagiaa) instructions of the guru.

(Kahu) says the fifth Nanak: I (kai kurbani = am sacrifice to) adore (tis-u = that) such a guru (jin-i) who (kaaddh-e = taken away) protects (tey) from being taken by (jam) the messenger of death – who keeps the soul away from the Master and sends it for rebirth. 4. 4.

 

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Note: The Almighty is within us all and knows our state. When we have faith in God, we act as is right and then things happen naturally as wished. There is no need to perform rituals or observe superstitions to have peace of mind. Living by Naam, i.e. emulating Divine virtues and obeying Divine commands, with the guru’s guidance, enables that. This is the message of the fifth Guru in this Shabad.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਿਸ ਕਾ ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਤਿਸ ਕਾ ਸੋਈ ਸੁਘੜੁ ਸੁਜਾਨੀ ॥ ਤਿਨ ਹੀ ਸੁਣਿਆ ਦੁਖੁ ਸੁਖੁ ਮੇਰਾ ਤਉ ਬਿਧਿ ਨੀਕੀ ਖਟਾਨੀ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jis kā ṯan man ḏẖan sabẖ ṯis kā so▫ī sugẖaṛ sujānī.  Ŧin hī suṇi▫ā ḏukẖ sukẖ merā ṯa▫o biḏẖ nīkī kẖatānī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. The Creator (jis ka = whose) who has given (sabh-i) everything; (tan-u) the body and (man-u) mind; all (dhan-u) wealth is also (tis ka = of that) given by IT; (soee) IT is (sugharr) wise and (sujaani) omniscient, i.e. knows our wishes.

(Tin hi) that same Master (suniaa = listens) knows (meyra) my state of (dukh-u) pain and (sukh-u) comfort and helps; (tau) that is (bidh-i = method) how (neeki) good our (khattaani) together-ness is, i.e. the Master is ever within the creatures, this awareness causes to live by our conscience and not transgress.

 

ਜੀਅ ਕੀ ਏਕੈ ਹੀ ਪਹਿ ਮਾਨੀ ॥ ਅਵਰਿ ਜਤਨ ਕਰਿ ਰਹੇ ਬਹੁਤੇਰੇ ਤਿਨ ਤਿਲੁ ਨਹੀ ਕੀਮਤਿ ਜਾਨੀ ॥ ਰਹਾਉ ॥

Jī▫a kī ekai hī pėh mānī.  Avar jaṯan kar rahe bahuṯere ṯin ṯil nahī kīmaṯ jānī. Rahā▫o.

 

The state (ki) of (jeea = soul) the mind is (maan-i) known (hi) only (pah-i) to (eykai) the One Almighty.

(Avar-i) others may (kar-i rahey) make (bahuteyrey = plenty) any amount of (jatan) efforts but (tin-u) they cannot (jaani) know (til-u) even a bit of (keemat-i = value) state of my mind, i.e. comfort and tribulations within.

(Rahaau) dwell on this and contemplate.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ਗੁਰਿ ਦੀਨੋ ਮੰਤਾਨੀ ॥ ਡਿਗੈ ਨ ਡੋਲੈ ਦ੍ਰਿੜੁ ਕਰਿ ਰਹਿਓ ਪੂਰਨ ਹੋਇ ਤ੍ਰਿਪਤਾਨੀ ॥੨॥

Amriṯ nām nirmolak hīrā gur ḏīno manṯānī.  Digai na dolai ḏariṛ kar rahi▫o pūran ho▫e ṯaripṯānī. ||2||

 

(Amrit) the life-giving (naam-u) Divine virtues and commands are (nirmolak = price-less, heera = jewel) a valuable resource – guide for life; (gur-i) the guru (deeno) has given this as (mantaani) mantra/formula/instruction to act by Naam.

One who (kar-i rahio) maintains (drirr-u) firm commitment to this is (pooran) fully (triptaani) satisfied in life; s/he does not (ddolai) waver from practice of Naam and thus does not (ddigai = fall down) succumb to vices. 2.

 

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ਓਇ ਜੁ ਬੀਚ ਹਮ ਤੁਮ ਕਛੁ  ਹੋਤੇ ਤਿਨ ਕੀ ਬਾਤ ਬਿਲਾਨੀ ॥ ਅਲੰਕਾਰ ਮਿਲਿ ਥੈਲੀ ਹੋਈ ਹੈ ਤਾ ਤੇ ਕਨਿਕ ਵਖਾਨੀ ॥੩॥

O▫e jo bīcẖ ham ṯum kacẖẖ hoṯe ṯin kī bāṯ bilānī.  Alankār mil thailī ho▫ī hai ṯā ṯe kanik vakẖānī. ||3||

 

(Oey) those (kachh-u = some) things i.e. vices on the one hand, our claiming to know what is good and engage in rituals etc. on the other, (ju) which (hotey = were) acted as obstacles (beech) between (ham) me and (tum) You, (tin ki) their (baat= talk) relevance (bilaani) has ended.

The way different gold ornaments may look different, but when (alankaar) the ornaments are melted (mil-i) together and (hoee hai) become one (thaili = bag) mass, it is (vakhaani) called gold, i.e. all creatures should acknowledge their One source, where they shall go back. 3.

 

ਪ੍ਰਗਟਿਓ ਜੋਤਿ ਸਹਜ ਸੁਖ ਸੋਭਾ ਬਾਜੇ ਅਨਹਤ ਬਾਨੀ ॥ ਕਹੁ ਨਾਨਕ ਨਿਹਚਲ ਘਰੁ ਬਾਧਿਓ ਗੁਰਿ ਕੀਓ ਬੰਧਾਨੀ ॥੪॥੫॥

Pargati▫o joṯ sahj sukẖ sobẖā bāje anhaṯ bānī.  Kaho Nānak nihcẖal gẖar bāḏẖi▫o gur kī▫o banḏẖānī. ||4||5||

 

When distractions are shed, (jot-i = light/spirit) the Almighty (pragttio) manifests/is experienced in the mind with (anhat) unstruck incessant (baani = words) celestial music (baajey) playing, i.e. one continuously experiences the Master within; this is how (sahj) natural/continuous (sukh) peace of mind in life, and (sobha) glory in Divine court is obtained.

(Nihchal) an unshakable (ghar-u) house (baadhio) is constructed, i.e. the mind becomes stable with focus on the Almighty; this (bandhaani = construction) is facilitated (gur-i) by the guru. 4. 5.

 

 

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Note: The message from the Shabad below is that craving for wealth, material objects or pleasures of life, is never satisfied. Once one gets, s/he wants more. This is supported by examples. Lasting peace comes naturally with conformance to Divine virtues and commands with the guru’s guidance, and using them as guide for life. This creates peace and poise.

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਵਡੇ ਵਡੇ ਰਾਜਨ ਅਰੁ ਭੂਮਨ ਤਾ ਕੀ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਲਪਟਿ ਰਹੇ ਮਾਇਆ ਰੰਗ ਮਾਤੇ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੀ ॥੧॥

Ḏẖanāsrī mėhlā 5.  vade vade rājan ar bẖūman ṯā kī ṯarisan na būjẖī.  Lapat rahe mā▫i▫ā rang māṯe locẖan kacẖẖū na sūjẖī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri: (Vaddey vaddey) great (raajan) kings (ar-u) and (bhooman) landlords; (tin ki) their (trisan) craving for more is not (boojhi) quenched, i.e. they ever wish to expand their domains more and more.

(Maatey) intoxicated with (rang) pleasures of (maaiaa) wealth and power, they (lapatt-i rahaey) cling to them; their (lochan) eyes (soojhi) see (kachhoo na) nothing, i.e. do not realise people die leaving all these behind. 1.

 

ਬਿਖਿਆ ਮਹਿ ਕਿਨ ਹੀ ਤ੍ਰਿਪਤਿ ਨ ਪਾਈ ॥ ਜਿਉ ਪਾਵਕੁ ਈਧਨਿ ਨਹੀ ਧ੍ਰਾਪੈ ਬਿਨੁ ਹਰਿ ਕਹਾ ਅਘਾਈ ॥ ਰਹਾਉ ॥

Bikẖi▫ā mėh kin hī ṯaripaṯ na pā▫ī.  Ji▫o pāvak īḏẖan nahī ḏẖarāpai bin har kahā agẖā▫ī. Rahā▫o.

 

(Kin hi na) no one ever (paaee) obtains (tripat-i) satisfaction (mah-i) in (bikhiaa = poison) in objects of craving.

(Jio) like (paavak-u) fire is not (dhraapai) satiated with any amount (eedhan-i) of fuel – they crave for more and more; (aghaaee) satisfaction is (kahaa = how?) not possible (bin-u) without – living by commands given to the soul before birth – by (har-i) the Almighty, which are present within everyone.

(Rahaau) dwell on this and contemplate.

 

ਦਿਨੁ ਦਿਨੁ ਕਰਤ ਭੋਜਨ ਬਹੁ ਬਿੰਜਨ ਤਾ ਕੀ ਮਿਟੈ ਨ ਭੂਖਾ ॥ ਉਦਮੁ ਕਰੈ ਸੁਆਨ ਕੀ ਨਿਆਈ ਚਾਰੇ ਕੁੰਟਾ ਘੋਖਾ ॥੨॥

Ḏin ḏin karaṯ bẖojan baho binjan ṯā kī mitai na bẖūkẖā.  Uḏam karai su▫ān kī ni▫ā▫ī cẖāre kuntā gẖokẖā. ||2||

 

One who craves for food, may (karat bhojan) eat a meals of (bah-u) many (binjan) tasty items (din-u din-u) day after day, but (ta ki) his/her (bhookha) craving for food never (mittai = effaced) ends.

(Niaaee) like a (suaan) a dog – the epitome of greed -, s/he (karai = makes, udam-u = effort) strives to have more, and for that (ghokha) looks (chaarey = all four, kunttaa = quarters) all over, i.e. driven by greed, s/he keeps exploring avenues to get more and more. 2.

 

ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥ ਦਿਨ ਪ੍ਰਤਿ ਕਰੈ ਕਰੈ ਪਛੁਤਾਪੈ ਸੋਗ ਲੋਭ ਮਹਿ ਸੂਕੈ ॥੩॥

Kāmvanṯ kāmī baho nārī par garih joh na cẖūkai.  Ḏin paraṯ karai karai pacẖẖuṯāpai sog lobẖ mėh sūkai. ||3||

 

A (kaamvant) lustful man (kaami) driven by desire, may have (bah-u) many (naari) women but still does not (chookai) stop (joh) eyeing (par) others’ (grih = home) women.

One (karai karai) indulges in satisfying desires (din prat-i) every day, but later when s/he (sookai) withers (mah-i = in) with (lobh = greed) temptations, s/he (pachhutaapai) repents (mah-i) in (sog) sorrow. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਪਾਰ ਅਮੋਲਾ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਨਿਧਾਨਾ ॥ ਸੂਖੁ ਸਹਜੁ ਆਨੰਦੁ ਸੰਤਨ ਕੈ ਨਾਨਕ ਗੁਰ ਤੇ ਜਾਨਾ ॥੪॥੬॥

Har har nām apār amolā amriṯ ek niḏẖānā.  Sūkẖ sahj ānanḏ sanṯan kai Nānak gur ṯe jānā. ||4||6||

 

The above objects of pleasure are short-lived; awareness of (naam-u) commands of (har-i har-i) the Almighty is (apaar) infinitely (amola = priceless) valuable; this (eyk-u = one) alone is (amrit = not dying) the life-giving (nidhaana) treasure – which provides solace both here and in the hereafter.

It brings (sookh-u) peace, (sahj-u) poise and (aanand-u) joy in the minds (kai) of (santan = saints) those who live by Divine commands; awareness of Naam is (jaana = known) obtained from (gur) the guru, says fifth Nanak. 4. 6.