SGGS pp 672-674, Dhanaasri M: 5, Shabads 7-12.
ਧਨਾਸਰੀ ਮਃ ੫ ॥ ਲਵੈ ਨ ਲਾਗਨ ਕਉ ਹੈ ਕਛੂਐ ਜਾ ਕਉ ਫਿਰਿ ਇਹੁ ਧਾਵੈ ॥ ਜਾ ਕਉ ਗੁਰਿ ਦੀਨੋ ਇਹੁ ਅੰਮ੍ਰਿਤੁ ਤਿਸ ਹੀ ਕਉ ਬਨਿ ਆਵੈ ॥੧॥
Ḏẖanāsrī mėhlā 5. Lavai na lāgan ka▫o hai kacẖẖū▫ai jā ka▫o fir ih ḏẖāvai. Jā ka▫o gur ḏīno ih amriṯ ṯis hī ka▫o ban āvai. ||1||
Composition of the fifth Guru in Raga Dhanaasri. Things (ja kau) after which (ih-u = this) mankind (dhaavai) runs (phir-i) again and again, (na kachhooai) nothing of those (lavai laagan) comes near – the wealth of Naam or Divine virtues and commands which are the guide for life.
(Ja kau) one to whom (gur-i) the guru (deeno = gives) imparts (ih-u) this (amrit-u) life-giving elixir – of Naam, (hi) only (tis kau = to that) that person (ban-i aavai = befits) receives and benefits by it. 1.
ਜਾ ਕਉ ਆਇਓ ਏਕੁ ਰਸਾ ॥ ਖਾਨ ਪਾਨ ਆਨ ਨਹੀ ਖੁਧਿਆ ਤਾ ਕੈ ਚਿਤਿ ਨ ਬਸਾ ॥ ਰਹਾਉ ॥
Jā ka▫o ā▫i▫o ek rasā. Kẖān pān ān nahī kẖuḏẖi▫ā ṯā kai cẖiṯ na basā. Rahā▫o.
(Ja kau) one who (aaio) has tasted (eyk-u) one (rasaa) elixir – of Naam, i.e. experienced living by it;
S/he neither (basaa = dwells/keeps, chit-i = in mind) keeps thinking only of (khaan) eating and (paan) drinking, i.e. physical needs, nor runs after (aan) any other (khudhiaa = hunger) desires.
(Rahaau) dwell on this and contemplate.
ਮਉਲਿਓ ਮਨੁ ਤਨੁ ਹੋਇਓ ਹਰਿਆ ਏਕ ਬੂੰਦ ਜਿਨਿ ਪਾਈ ॥ ਬਰਨਿ ਨ ਸਾਕਉ ਉਸਤਤਿ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥੨॥
Ma▫uli▫o man ṯan ho▫i▫o hari▫ā ek būnḏ jin pā▫ī. Baran na sāka▫o usṯaṯ ṯā kī kīmaṯ kahaṇ na jā▫ī. ||2||
(Jin-i) one who (paaee) receives (eyk) a single (boond) drop – of this elixir -, his/her withering (man-u) mind and (tan-u) body – which had fallen prey to vices, (hoio) become (hariaa) green, i.e. overcome vices, and (maulio) blossom.
I (na saakau) cannot (baran-i = say) do enough (ustat-i) praising (ta ki) of that person; his/her (keemat-i = value) exalted state (na jaaee) cannot (kahan-u = told) be described. 2.
ਘਾਲ ਨ ਮਿਲਿਓ ਸੇਵ ਨ ਮਿਲਿਓ ਮਿਲਿਓ ਆਇ ਅਚਿੰਤਾ ॥ ਜਾ ਕਉ ਦਇਆ ਕਰੀ ਮੇਰੈ ਠਾਕੁਰਿ ਤਿਨਿ ਗੁਰਹਿ ਕਮਾਨੋ ਮੰਤਾ ॥੩॥
Gẖāl na mili▫o sev na mili▫o mili▫o ā▫e acẖinṯā. Jā ka▫o ḏa▫i▫ā karī merai ṯẖākur ṯin gurėh kamāno mannṯā. ||3||
Such a person is not (milio) found with (ghaal) effort or (seyv) serving others; one finds (achinta) without our thinking – by one who yearns for the Almighty – sucha person is the guru.
And (ja kau) one to whom (tthaakur-i) the Master (meyrai = my) of all (daiaa kari) is kind; (tin-i = that) such a person – finds the guru and – (kamaano) complies with (manta = mantra) instructions (gurrah-i) of the guru. 3.
ਦੀਨ ਦੈਆਲ ਸਦਾ ਕਿਰਪਾਲਾ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਾ ॥ ਓਤਿ ਪੋਤਿ ਨਾਨਕ ਸੰਗਿ ਰਵਿਆ ਜਿਉ ਮਾਤਾ ਬਾਲ ਗੁਪਾਲਾ ॥੪॥੭॥
Ḏīn ḏai▫āl saḏā kirpālā sarab jī▫ā parṯipālā. Oṯ poṯ Nānak sang ravi▫ā ji▫o māṯā bāl gopālā. ||4||7||
The Master is (daiaala) kind to (deen) the hapless, is (sadaa) ever (kirpaala) merciful and (pratipaala) takes care of (sarab) all (jeeaa) creatures.
IT (raviaa) is present (sang-i) with Nanak, i.e. all seekers, like (ot) warp and (pot) woof yarns in a woven fabric; (gupaala) the Sustainer of the universe looks after them (jio) like (maata) the mother looks after (baal) the children. 4. 7.
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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਬਾਰਿ ਜਾਉ ਗੁਰ ਅਪੁਨੇ ਊਪਰਿ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਯਾ ॥ ਮਹਾ ਉਦਿਆਨ ਅੰਧਕਾਰ ਮਹਿ ਜਿਨਿ ਸੀਧਾ ਮਾਰਗੁ ਦਿਖਾਯਾ ॥੧॥
Ḏẖanāsrī mėhlā 5. Bār jā▫o gur apune ūpar jin har har nām ḏariṛ▫ā▫yā. Mahā uḏi▫ān anḏẖkār mėh jin sīḏẖā mārag ḏikẖā▫yā. ||1||
Composition of the fifth Guru in Raga Dhanaasri. I (baar-i jaau = am sacrifice, oopar-i = on) adore (apuney) my guru (jin-i) who (drirrhaaya) firmed my commitment to practice of (naam-u) commands of (har-i har-i) the Almighty Master.
And (jin-i) who (dikhaaya) shows (seedha) the straight (marag-u) path, of Naam, (mah-i) in (andhkaar) darkness of (mahaa) the great (udiaan) jungle, i.e. to one blinded by attachment to the world-play and deluded by host of rituals and superstitions. 1.
ਹਮਰੇ ਪ੍ਰਾਨ ਗੁਪਾਲ ਗੋਬਿੰਦ ॥ ਈਹਾ ਊਹਾ ਸਰਬ ਥੋਕ ਕੀ ਜਿਸਹਿ ਹਮਾਰੀ ਚਿੰਦ ॥੧॥ ਰਹਾਉ ॥
Hamre parān gupāl gobinḏ. Īhā ūhā sarab thok kī jisahi hamārī cẖinḏ. ||1|| rahā▫o.
Virtues and commands of the Almighty (gobind) Almighty (gupaal) Sustainer are the support/guide for (hamrey) my (praan) life.
(Jisah-i = who) IT has (chind/chint) concern for (hamaari = our) the creatures receiving (sarab = all, thok = materials) the wherewithal (eehaa = here) in this world and (ooha = there) in the hereafter. 1.
(Rahaau) dwell on this and contemplate.
ਜਾ ਕੈ ਸਿਮਰਨਿ ਸਰਬ ਨਿਧਾਨਾ ਮਾਨੁ ਮਹਤੁ ਪਤਿ ਪੂਰੀ ॥ ਨਾਮੁ ਲੈਤ ਕੋਟਿ ਅਘ ਨਾਸੇ ਭਗਤ ਬਾਛਹਿ ਸਭਿ ਧੂਰੀ ॥੨॥
Jā kai simran sarab niḏẖānā mān mahaṯ paṯ pūrī. Nām laiṯ kot agẖ nāse bẖagaṯ bācẖẖėh sabẖ ḏẖūrī. ||2||
It is the Almighty alone (ja kai) by whose (saimran-i = remembrance – and resultant) grace, one obtains (sarab) all (nidhaana = treasures) that one can ask for, (maan-u) recognition, (mahat-u) importance and (poori = full) sublime (pat-i) honor – of acceptance for union with the Creator.
(Kott-i = crore/ten million) countless (agh) evils (naasey = run away) leave the mind (lait = taking) remembering and assimilating Naam of the Almighty; (sabh-i) all (bhagat) devotees (baachhah-i) seek (dhoori = dust) to be in humble obedience to God. 2.
ਸਰਬ ਮਨੋਰਥ ਜੇ ਕੋ ਚਾਹੈ ਸੇਵੈ ਏਕੁ ਨਿਧਾਨਾ ॥ ਪਾਰਬ੍ਰਹਮ ਅਪਰੰਪਰ ਸੁਆਮੀ ਸਿਮਰਤ ਪਾਰਿ ਪਰਾਨਾ ॥੩॥
Sarab manorath je ko cẖāhai sevai ek niḏẖānā. Pārbarahm aprampar su▫āmī simraṯ pār parānā. ||3||
(Jey) if (ko) someone (chaahai) wishes for fulfillment of (sarab) all (manorath) objectives, s/he should (seyvai = serve) be obedient to (eyk-u) the One (nidhaana = treasure) Naam, i.e. live by Divine virtues and commands.
(Simrat) by remembering (paarbrahm) the Supreme (suaami) Master, (apampar) beyond whom there is nothing, one (paraanaa) gets (paar-i) to the far shore, i.e. overcomes vices, gets to the Almighty and is not reborn – which is the objective of human birth. 3.
ਸੀਤਲ ਸਾਂਤਿ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਸੰਤਸੰਗਿ ਰਹਿਓ ਓਲ੍ਹ੍ਹਾ ॥ ਹਰਿ ਧਨੁ ਸੰਚਨੁ ਹਰਿ ਨਾਮੁ ਭੋਜਨੁ ਇਹੁ ਨਾਨਕ ਕੀਨੋ ਚੋਲ੍ਹ੍ਹਾ ॥੪॥੮॥
Sīṯal sāʼnṯ mahā sukẖ pā▫i▫ā saṯsang rahi▫o olĥā. Har ḏẖan sancẖan har nām bẖojan ih Nānak kīno cẖolĥā. ||4||8||
By (rahio = being) participating in (santsang-i) holy congregation, one (olha = protection) keeps away from vices, remains (seetal) cool and (saant-i) at peace, finally (paaia) obtaining (maha = great, sukh-u = comfort) eternal peace by union with the Almighty.
In life, s/he (sanchan-u) gathers (dhan-u) the wealth of (har-i) the Almighty, i.e. imbibes/obeys (naam-u) Divine virtues and commands; (ihu) this is his/her (bhojan) food/sustenance; I (keeno = made) enjoy it like (cholha/choori) a dainty dish, says the fifth Nanak. 4. 8.
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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਿਹ ਕਰਣੀ ਹੋਵਹਿ ਸਰਮਿੰਦਾ ਇਹਾ ਕਮਾਨੀ ਰੀਤਿ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਸਾਕਤ ਕੀ ਪੂਜਾ ਐਸੀ ਦ੍ਰਿੜ੍ਹ੍ਹੀ ਬਿਪਰੀਤਿ ॥੧॥
Ḏẖanāsrī mėhlā 5. Jih karṇī hovėh sarminḏā ihā kamānī rīṯ. Sanṯ kī ninḏā sākaṯ kī pūjā aisī ḏariṛ▫ī biprīṯ. ||1||
Composition of the fifth Guru in Raga Dhanaasri. O human being, You (kamaanee = do) adopt (ihaa = this) such (reet) practices by (karni) doing (jih) which, you (hovah-i sarminda) have to be ashamed.
You (drirrhi) are committed to (aisi) such (bipreet = opposite) negative things as (ninda) slander of (sant) saints and (pooja) worship of (saakat) those who turn away from God. 1.
ਮਾਇਆ ਮੋਹ ਭੂਲੋ ਅਵਰੈ ਹੀਤ ॥ ਹਰਿਚੰਦਉਰੀ ਬਨ ਹਰ ਪਾਤ ਰੇ ਇਹੈ ਤੁਹਾਰੋ ਬੀਤ ॥੧॥ ਰਹਾਉ ॥
Mā▫i▫ā moh bẖūlo avrai hīṯ. Haricẖanḏ▫urī ban har pāṯ re ihai ṯuhāro bīṯ. ||1|| rahā▫o.
Because of (moh) allurement of (maaia) temptations in the world-play, your (heet) love lies (avrai) elsewhere than the Creator, i.e. with wealth, relatives etc.
(Harchandauri) an imaginary habitat in space, or (har) green (paat) leaves of (ban) the trees get dried soon; (ihai) this is (tuhaaro) your (beet) wealth, i.e. you pursue useless things and forget the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਚੰਦਨ ਲੇਪ ਹੋਤ ਦੇਹ ਕਉ ਸੁਖੁ ਗਰਧਭ ਭਸਮ ਸੰਗੀਤਿ ॥ ਅੰਮ੍ਰਿਤ ਸੰਗਿ ਨਾਹਿ ਰੁਚ ਆਵਤ ਬਿਖੈ ਠਗਉਰੀ ਪ੍ਰੀਤਿ ॥੨॥
Cẖanḏan lep hoṯ ḏeh ka▫o sukẖ garḏẖabẖ bẖasam sangīṯ. Amriṯ sang nāhi rucẖ āvaṯ bikẖai ṯẖag▫urī parīṯ. ||2||
We (hot) may (leyp) coat (deyh kau) body of (gardhab) a donkey of with the fragrant (chandan) sandalwood paste, but it finds (sukh-u) comfort (sangeet) with (bhasam) dust – and rolls in it.
Similarly you (naah-i) have not (aavat) developed (ruch) liking (sang-i) for (amrit) the life-giving nectar of Naam, but have (preet-i) love for (tthagauri = the substance a cheat uses to inebriate the victim and rob him/her) intoxicants, i.e. you are tempted by, (bikhai) vices. 2
ਉਤਮ ਸੰਤ ਭਲੇ ਸੰਜੋਗੀ ਇਸੁ ਜੁਗ ਮਹਿ ਪਵਿਤ ਪੁਨੀਤ ॥ ਜਾਤ ਅਕਾਰਥ ਜਨਮੁ ਪਦਾਰਥ ਕਾਚ ਬਾਦਰੈ ਜੀਤ ॥੩॥
Uṯam sanṯ bẖale sanjogī is jug mėh paviṯ punīṯ. Jāṯ akārath janam paḏārath kācẖ bāḏrai jīṯ. ||3||
(Sant) saints of the Almighty (utam = sublime) have an exalted state; (mah-i) in (is-u) this (jug-u) age – of temptations, they remain – (pavit puneet = pure) free of vices; their company is found with (bhaley) good (sanjogi) fortune.
(Padaarath) the gift of (janam-u) human birth (jaat) goes (akaarath) in vain – without obeying Naam; but is (jeet = conquered) lost (baadrai/badley) in exchange for pieces of (kaach) glass – transitory pleasures. 3.
ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਦੁਖ ਭਾਗੇ ਗੁਰਿ ਗਿਆਨ ਅੰਜਨੁ ਨੇਤ੍ਰ ਦੀਤ ॥ ਸਾਧਸੰਗਿ ਇਨ ਦੁਖ ਤੇ ਨਿਕਸਿਓ ਨਾਨਕ ਏਕ ਪਰੀਤ ॥੪॥੯॥
Janam janam ke kilvikẖ ḏukẖ bẖāge gur gi▫ān anjan neṯar ḏīṯ. Sāḏẖsang in ḏukẖ ṯe niksi▫o Nānak ek parīṯ. ||4||9||
(Dukh) suffering caused by (kilvikh) wrongdoings (key) of (janam janam) birth after birth (bhaagey = run) leave when (gur-i) the guru (deet) gives (anjan-u) the eye medicine of (giaan = knowledge) awareness of Divine virtues to (neytr = eye) the mind.
One (niksio) comes out (tey) from (in) these (dukh) sufferings (saadhsang-i) company/guidance of the guru with (eyk = one) single-minded (preet) love – for the Almighty, says the fifth Nanak. 4. 9.
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Note: In this Shabad, the fifth guru displays a seeker’s yearning to be with the Almighty. This is fulfilled with guidance of the guru to obey Divine commands. The seeker experiences pace and happiness on being able to experience the Creator within.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਪਾਨੀ ਪਖਾ ਪੀਸਉ ਸੰਤ ਆਗੈ ਗੁਣ ਗੋਵਿੰਦ ਜਸੁ ਗਾਈ ॥ ਸਾਸਿ ਸਾਸਿ ਮਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੈ ਇਹੁ ਬਿਸ੍ਰਾਮ ਨਿਧਿ ਪਾਈ ॥੧॥
Ḏẖanāsrī mėhlā 5. Pānī pakẖā pīsa▫o sanṯ āgai guṇ govinḏ jas gā▫ī. Sās sās man nām samĥārai ih bisrām niḏẖ pā▫ī. ||1||
Composition of the fifth Guru in Raga Dhanaasri. I love to look after (sant) the guru thus; serve (paani) water, wave (pakhaa) the fan and (peesau = grind – the grain) serve food, (aagai = before) for him, for he guides to praise (gun) virtues, and (gaaee) sing (jas-u) glory of (govind) the Master of the universe.
My (man-u) mind (saas-i saas-i = with every breath) ever (samhaarai) pay attention to (naam-u) commands of the Almighty – to conform to them; I (paaee) obtained (ih-u) this (nidh-i) treasure – of awareness of Naam from the guru – and be at (bisraam = rest) peace. 1.
ਤੁਮ੍ਹ੍ਹ ਕਰਹੁ ਦਇਆ ਮੇਰੇ ਸਾਈ ॥ ਐਸੀ ਮਤਿ ਦੀਜੈ ਮੇਰੇ ਠਾਕੁਰ ਸਦਾ ਸਦਾ ਤੁਧੁ ਧਿਆਈ ॥੧॥ ਰਹਾਉ ॥
Ŧumĥ karahu ḏa▫i▫ā mere sā▫ī. Aisī maṯ ḏījai mere ṯẖākur saḏā saḏā ṯuḏẖ ḏẖi▫ā▫ī. ||1|| rahā▫o.
O (meyrey) my (saaee/saaee’n) Master, (tumh) You please (karah-u = do) show (daiaa = compassion) mercy, and
(deejai) give me (aisi) such (mat-i) sense that I (sadaa sadaa) forever (dhiaaee) pay attention to (tudh-u = you) Your commands. 1.
(Rahaau) dwell on this and contemplate.
ਤੁਮ੍ਹ੍ਹਰੀ ਕ੍ਰਿਪਾ ਤੇ ਮੋਹੁ ਮਾਨੁ ਛੂਟੈ ਬਿਨਸਿ ਜਾਇ ਭਰਮਾਈ ॥ ਅਨਦ ਰੂਪੁ ਰਵਿਓ ਸਭ ਮਧੇ ਜਤ ਕਤ ਪੇਖਉ ਜਾਈ ॥੨॥
Ŧumĥrī kirpā ṯe moh mān cẖẖūtai binas jā▫e bẖarmā▫ī. Anaḏ rūp ravi▫o sabẖ maḏẖe jaṯ kaṯ pekẖa▫o jā▫ī. ||2||
It is (tey) with (tumhri) Your (kripa) grace that the mind (chhoottai) is freed from (moh-u) lure of the world-play and (maan-u) pride; then (bharmaaee) wandering of the mind (binas-i jaaey = is destroyed) endsn, i.e. I should have no doubt that You are ever present everywhere.
(Jat kat) wherever I (jaaee) go, I (peykhau) see You, (roop-u) the epitome of (anad/anand) bliss, (ravio) present, i.e. joyfully see You, (madhey) in (sabh) everything. 2.
ਤੁਮ੍ਹ੍ਹ ਦਇਆਲ ਕਿਰਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ਪਤਿਤ ਪਾਵਨ ਗੋਸਾਈ ॥ ਕੋਟਿ ਸੂਖ ਆਨੰਦ ਰਾਜ ਪਾਏ ਮੁਖ ਤੇ ਨਿਮਖ ਬੁਲਾਈ ॥੩॥
Ŧumĥ ḏa▫i▫āl kirpāl kirpā niḏẖ paṯiṯ pāvan gosā▫ī. Kot sūkẖ ānanḏ rāj pā▫e mukẖ ṯe nimakẖ bulā▫ī. ||3||
O Almighty, (tumah) You are (daiaal) compassionate, and (kirpaal) kind, (kripa nidh-i) treasure of kindness and (paavan) purifier/lifter of (patit = fallen) those fallen prey to vices.
I would (paaey) obtain (aanand) joy of having (kott-i= crore/ten million) millions of (raaj) kingdoms, when You (bulaaey) call me (tey) from (mukh) the mouth (nimakh) a bit, i.e. respond to my search for You within. 3.
ਜਾਪ ਤਾਪ ਭਗਤਿ ਸਾ ਪੂਰੀ ਜੋ ਪ੍ਰਭ ਕੈ ਮਨਿ ਭਾਈ ॥ ਨਾਮੁ ਜਪਤ ਤ੍ਰਿਸਨਾ ਸਭ ਬੁਝੀ ਹੈ ਨਾਨਕ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ॥੪॥੧੦॥
Jāp ṯāp bẖagaṯ sā pūrī jo parabẖ kai man bẖā▫ī. Nām japaṯ ṯarisnā sabẖ bujẖī hai Nānak ṯaripaṯ agẖā▫ī. ||4||10||
(Sa) that (jaap) chanting (taap = difficult worship) austerity and (bhagat-i) devotion is (poori = complete) fruitful (jo) which (bhaani) is pleasing to (man-i) the mind (kai) of, i.e. approved by, (prabh) the Master within, i.e. brings solace to the mind.
(Sabh) all (trisna) craving (hai) is (bujhi) quenched as one feels (tripat-i aghaaee) satisfied/achieves everything (japat) by remembrance and conformance to (naam-u) Divine commands, , says fifth Nanak. 4. 10.
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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਿਨਿ ਕੀਨੇ ਵਸਿ ਅਪੁਨੈ ਤ੍ਰੈ ਗੁਣ ਭਵਣ ਚਤੁਰ ਸੰਸਾਰਾ ॥ ਜਗ ਇਸਨਾਨ ਤਾਪ ਥਾਨ ਖੰਡੇ ਕਿਆ ਇਹੁ ਜੰਤੁ ਵਿਚਾਰਾ ॥੧॥
Ḏẖanāsrī mėhlā 5. Jin kīne vas apunai ṯarai guṇ bẖavaṇ cẖaṯur sansārā. Jag isnān ṯāp thān kẖande ki▫ā ih janṯ vicẖārā. ||1||
Composition of the fifth Guru in Raga Dhanaasri. Temptations (jin-i) which (keeney) have under their (vas-i = control) sway (trai) the three (gun = attributes) modes of ego action, namely Tamas, Rajas and Sattva, and (chatur = four, bahavan = habitats/quarters) the whole world, i.e. humans everywhere,
(Kia) what to talk of (ihu = this) the (vichara) poor (jant-u) ordinary creatures, they (khanddey = break) wreck (thaan) places of (jag/yajna) fire sacrifices, (isnaan = baths) pilgrimages and (taap) austerities, i.e. those engaged in worship of various types. 1.
ਪ੍ਰਭ ਕੀ ਓਟ ਗਹੀ ਤਉ ਛੂਟੋ ॥ ਸਾਧ ਪ੍ਰਸਾਦਿ ਹਰਿ ਹਰਿ ਹਰਿ ਗਾਏ ਬਿਖੈ ਬਿਆਧਿ ਤਬ ਹੂਟੋ ॥੧॥ ਰਹਾਉ ॥
Parabẖ kī ot gahī ṯa▫o cẖẖūto. Sāḏẖ parsāḏ har har har gā▫e bikẖai bi▫āḏẖ ṯab hūto. ||1|| rahā▫o.
When one (gahi = holds) takes (ott) shelter of (prabh) the Master, i.e. dedicates the self to practice of Divine virtues and commands, (tau) then one (chhootto) is freed from their grip.
(Prasaad-i) with grace of (saadh) the guru, that person becomes aware of, and (gaaey = sings) acknowledges and obeys (har-i = keeps away vices) the purifying, (har-i = makes green) rejuvenating virtues and commands of (har-i) the Almighty; (tab) then s/he (hoott-o) keeps away (biaadh-i) afflictions of (bikhai) vices caused by them. 1.
(Rahaau) dwell on this and contemplate.
ਨਹ ਸੁਣੀਐ ਨਹ ਮੁਖ ਤੇ ਬਕੀਐ ਨਹ ਮੋਹੈ ਉਹ ਡੀਠੀ ॥ ਐਸੀ ਠਗਉਰੀ ਪਾਇ ਭੁਲਾਵੈ ਮਨਿ ਸਭ ਕੈ ਲਾਗੈ ਮੀਠੀ ॥੨॥
Nah suṇī▫ai nah mukẖ ṯe bakī▫ai nah mohai uh dīṯẖī. Aisī ṯẖag▫urī pā▫e bẖulāvai man sabẖ kai lāgai mīṯẖī. ||2||
One does not (suneeai) hear, one cannot (bakeeai = said) describe them (tey = with, mukh = mouth) in words nor have been (ddeetthee) seen (mohai) tempting anyone;
But they are like a cheat who (paaey = puts) administers (aisi) such (tthagauri = the substance a cheat uses to inebriate the victim and rob him/her) intoxication as (bhulaavai) misleads (man-i) the mind; it is (laagai = seems, meetthee = sweet) is loved (sabh kai) by everyone. 2.
ਮਾਇ ਬਾਪ ਪੂਤ ਹਿਤ ਭ੍ਰਾਤਾ ਉਨਿ ਘਰਿ ਘਰਿ ਮੇਲਿਓ ਦੂਆ ॥ ਕਿਸ ਹੀ ਵਾਧਿ ਘਾਟਿ ਕਿਸ ਹੀ ਪਹਿ ਸਗਲੇ ਲਰਿ ਲਰਿ ਮੂਆ ॥੩॥
Mā▫e bāp pūṯ hiṯ bẖarāṯā un gẖar gẖar meli▫o ḏū▫ā. Kis hī vāḏẖ gẖāt kis hī pėh sagle lar lar mū▫ā. ||3||
Temptations (meyylio) create (dooaa = duality) differences amongst (maaey) the mother, (baap) father, (poot = son) children, (hit) dear ones, and (bhraata = brothers) siblings.
(Kis hi) some are tempted (vaadh-i) more and (pah-i) to some it is (ghaatt-i) less, but (sagley) all (muuaa = die) feel miserable (jar-i lar-i) fighting among themselves – under influence of temptations. 3.
ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਜਿਨਿ ਇਹੁ ਚਲਤੁ ਦਿਖਾਇਆ ॥ ਗੂਝੀ ਭਾਹਿ ਜਲੈ ਸੰਸਾਰਾ ਭਗਤ ਨ ਬਿਆਪੈ ਮਾਇਆ ॥੪॥
Ha▫o balihārī saṯgur apune jin ih cẖalaṯ ḏikẖā▫i▫ā. Gūjẖī bẖāhi jalai sansārā bẖagaṯ na bi▫āpai mā▫i▫ā. ||4||
(Hau) I (balihaari = am sacrifice) adore (apuney) my (satigur) true guru (jin-i) who (dikhaaia = showed) made me aware of (ih-u) this (chalat-u) play, that,
(sansaara = world) humanity (jalai) burns in this (gujhi) hidden (bhaah-i) fire; but (maaiaa) temptations in the world-paly do not (viaapai) afflict (bhagat) the devotees, i.e. those who remember and practice virtues and commands of the Almighty. 4.
ਸੰਤ ਪ੍ਰਸਾਦਿ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਸਗਲੇ ਬੰਧਨ ਕਾਟੇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਾਨਕ ਧਨੁ ਪਾਇਆ ਅਪੁਨੈ ਘਰਿ ਲੈ ਆਇਆ ਖਾਟੇ ॥੫॥੧੧॥
Sanṯ parsāḏ mahā sukẖ pā▫i▫ā sagle banḏẖan kāte. Har har nām Nānak ḏẖan pā▫i▫ā apunai gẖar lai ā▫i▫ā kẖāte. ||5||11||
(sagley) all (bandhan) bonds to these temptations (kaattey = cut) end (prasaad-i) with grace/guidance of the guru, and then (maha) great (sukh-u) comfort (paaia) is obtained, i.e. one is at peace with him/her-self.
Such a person (khaattey) earns and (lai aaiaa) brings (ghar-i) home, i.e. returns to the Master, with (dhan-u) the wealth of imbibing (har-i) the purifying (naam-u) virtues and commands of (har-i) the Almighty – and accepted for union by the Master. 5. 11.
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Note: In this Shabad the fifth Guru opens his heart as a devotee – on behalf of all creatures – to acknowledge and thank the Almighty Creator for everything we have. Whatever way we act, the Almighty makes us aware whether it is right or wrong, by way of pleasant/unpleasant experiences – but we remain unmindful. However Akal Purakh, the Eternal Master, maintains IT’s tradition to forgive our wrong-doings and look after. We should therefore try to understand and submit to the Supreme Master’s commands.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਤੁਮ ਦਾਤੇ ਠਾਕੁਰ ਪ੍ਰਤਿਪਾਲਕ ਨਾਇਕ ਖਸਮ ਹਮਾਰੇ ॥ ਨਿਮਖ ਨਿਮਖ ਤੁਮ ਹੀ ਪ੍ਰਤਿਪਾਲਹੁ ਹਮ ਬਾਰਿਕ ਤੁਮਰੇ ਧਾਰੇ ॥੧॥
Ḏẖanāsrī mėhlā 5. Ŧum ḏāṯe ṯẖākur parṯipālak nā▫ik kẖasam hamāre. Nimakẖ nimakẖ ṯum hī parṯipālahu ham bārik ṯumre ḏẖāre. ||1||
Composition of the fifth Guru in Raga Dhanaasri. O Almighty, You are (tthaakur) the Master who is (daatey = giver) the provider and (pripaalak = nurturer) sustainer, (naaik = leader) the guide and motivator (khasam) Master (hamaarey = our) of all.
(Tum hi) You alone (pratipaalh-u = nurture) look after (ham) us, (tumrey) Your (baarik) children, who exist (dhaarey) supported by You (nimakh nimakh) moment to moment – every moment. 1
ਜਿਹਵਾ ਏਕ ਕਵਨ ਗੁਨ ਕਹੀਐ ॥ ਬੇਸੁਮਾਰ ਬੇਅੰਤ ਸੁਆਮੀ ਤੇਰੋ ਅੰਤੁ ਨ ਕਿਨ ਹੀ ਲਹੀਐ ॥੧॥ ਰਹਾਉ ॥
Jihvā ek kavan gun kahī▫ai. Besumār be▫anṯ su▫āmī ṯero anṯ na kin hī lahī▫ai. ||1|| rahā▫o.
We humans have (eyk) one (jihva) tongue each; (kavan = which) what all (gun) virtues of Yours can we (kaheeai) state, i.e. everyone says some bit with his/her understanding.
O (suaami) Master, You are (beysumaar = beyond estimate) beyond measure and (beyant) limit-less; (na kin hi) no one can (laheeai = find) know (teyra) Your (ant-u) limits – the extent of Your domain, virtues and powers. 1.
(Rahaau) dwell on this and contemplate.
ਕੋਟਿ ਪਰਾਧ ਹਮਾਰੇ ਖੰਡਹੁ ਅਨਿਕ ਬਿਧੀ ਸਮਝਾਵਹੁ ॥ ਹਮ ਅਗਿਆਨ ਅਲਪ ਮਤਿ ਥੋਰੀ ਤੁਮ ਆਪਨ ਬਿਰਦੁ ਰਖਾਵਹੁ ॥੨॥
Kot parāḏẖ hamāre kẖandahu anik biḏẖī samjẖāvhu. Ham agi▫ān alap maṯ thorī ṯum āpan biraḏ rakẖāvahu. ||2||
You are kind to (khanddah-u = destroy) remove (hamaarey) our (kott-i = crore/ten million) countless (praadh/apraadh) faults and (samjhaavh-u = cause to understand) guide in (anik) numerous (bidh-i) ways, i.e. through experiences in life.
But (ham) we, being (agiaan-u) ignorant with (thori, alap) little (mat-i) understanding – remain engrossed in the world-play of relatives, wealth, pleasures, rivalries etc. and – do not learn from the experiences provided by You; (tum) You still (rakhaavh-u) maintain (aapan = own) Your (birad-u) tradition – of being kind. 2.
ਤੁਮਰੀ ਸਰਣਿ ਤੁਮਾਰੀ ਆਸਾ ਤੁਮ ਹੀ ਸਜਨ ਸੁਹੇਲੇ ॥ ਰਾਖਹੁ ਰਾਖਨਹਾਰ ਦਇਆਲਾ ਨਾਨਕ ਘਰ ਕੇ ਗੋਲੇ ॥੩॥੧੨॥
Ŧumrī saraṇ ṯumārī āsā ṯum hī sajan suhele. Rākẖo rākẖanhār ḏa▫i▫ālā Nānak gẖar ke gole. ||3||12||
We have placed ourselves (tumri) in Your (saran-i) care and obedience, having (aasa) hope only (tumaari) from You; (tum) You (hi) alone are (sajan) the friend who (suheyley = pleasant) helps in need – and expects nothing in return.
You are (daiaala) the compassionate (raakhahaar) protector; please (raakhah-u) keep us as You would like us to be; we are (goley) slaves of Your (ghar) house, i.e. we submit ourselves to Your care and commands, says fifth Nanak. 3. 12.
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