SGGS pp 674-676, Dhanaasri M: 5, Shabads 13-21.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਪੂਜਾ ਵਰਤ ਤਿਲਕ ਇਸਨਾਨਾ ਪੁੰਨ ਦਾਨ ਬਹੁ ਦੈਨ ॥ ਕਹੂੰ ਨ ਭੀਜੈ ਸੰਜਮ ਸੁਆਮੀ ਬੋਲਹਿ ਮੀਠੇ ਬੈਨ ॥੧॥
Ḏẖanāsrī mėhlā 5. Pūjā varaṯ ṯilak isnānā punn ḏān baho ḏain. Kahū▫aʼn na bẖījai sanjam su▫āmī bolėh mīṯẖe bain. ||1||
Composition of the fifth Guru in Raga Dhanaasri. In order to gain Divine favours, people engage in (pooja) worship according to their belief, (varat) observe fasts, apply (tilak) frontal marks on forehead, go for (isnaana) baths at pilgrimages, and (dain) give (bah-u) plenty of (daan) charities considering them (pu’nn) good deeds.
They (bolah-i) speak (meetthey) sweet (bain) words and impress others, but (suaami) the Master is not (bheejai = rinsed) impressed by (kahoo’n) any of these. 1.
ਪ੍ਰਭ ਜੀ ਕੋ ਨਾਮੁ ਜਪਤ ਮਨ ਚੈਨ ॥ ਬਹੁ ਪ੍ਰਕਾਰ ਖੋਜਹਿ ਸਭਿ ਤਾ ਕਉ ਬਿਖਮੁ ਨ ਜਾਈ ਲੈਨ ॥੧॥ ਰਹਾਉ ॥
Parabẖ jī ko nām japaṯ man cẖain. Baho parkār kẖojėh sabẖ ṯā ka▫o bikẖam na jā▫ī lain. ||1|| rahā▫o.
(Japat) uttering and practice (ko) of (naam-u) virtues and commands of (jee) the revered (har-i) Almighty brings (chain) peace of (man) mind.
(Sabh-i) everyone (khojah-i) searches (ta kau) IT by (bah-u) numerous (prakaar) ways, but it is (bikham-u) difficult, and (naa jaai) cannot be (lain = taken) found by rituals – as described below. 1.
(Rahaau) dwell on this and contemplate.
ਜਾਪ ਤਾਪ ਭ੍ਰਮਨ ਬਸੁਧਾ ਕਰਿ ਉਰਧ ਤਾਪ ਲੈ ਗੈਨ ॥ ਇਹ ਬਿਧਿ ਨਹ ਪਤੀਆਨੋ ਠਾਕੁਰ ਜੋਗ ਜੁਗਤਿ ਕਰਿ ਜੈਨ ॥੨॥
Jāp ṯāp bẖarman basuḏẖā kar uraḏẖ ṯāp lai gain. Ih biḏẖ nah paṯī▫āno ṯẖākur jog jugaṯ kar jain. ||2||
(Jaap) repetition of mantras, (taap) observing austerities, (bhraman kar-i) wandering (basudha) the earth, doing (taap) hard rituals like (urdh = reversed) hanging body upside down, and (lai gain = take to sky) trying to take breaths upward.
They (kar-i) adopt (jugat-i) methods of (jog) the Yogis, or the Jains, but (tthaakur) the Master is not (pateeaano = satisfied) pleased by (in) these (bidh-i) methods. 2.
(Note: While the Yogis wander, apply ash to the body and use yogic postures, some Jain sects remain unclean and observe austerities).
ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹਰਿ ਜਸੁ ਤਿਨਿ ਪਾਇਓ ਜਿਸੁ ਕਿਰਪੈਨ ॥ ਸਾਧਸੰਗਿ ਰੰਗਿ ਪ੍ਰਭ ਭੇਟੇ ਨਾਨਕ ਸੁਖਿ ਜਨ ਰੈਨ ॥੩॥੧੩॥
Amriṯ nām nirmolak har jas ṯin pā▫i▫o jis kirpain. Sāḏẖsang rang parabẖ bẖete Nānak sukẖ jan rain. ||3||13||
Practice of (amrit) the life-giving (naam-u) commands, and (jas-u) praise of (har-i) the Almighty; these are (nirmolak-u) priceless, and (paaio) obtained (tin-i) by those (jis-u) on whom the Master is (kirpain) kind.
(Prabh) the Master (bheyttey) is found by (rang-i = dyed) being imbued with Divine love (saadhsang-i) in holy congregation – where the Master’s virtues and commands are recounted; one who finds, that (jan) person is (sukh-i) at peace (rain = night, rest time in transit) in life, says the fifth Nanak. 3. 13.
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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਬੰਧਨ ਤੇ ਛੁਟਕਾਵੈ ਪ੍ਰਭੂ ਮਿਲਾਵੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁਨਾਵੈ ॥ ਅਸਥਿਰੁ ਕਰੇ ਨਿਹਚਲੁ ਇਹੁ ਮਨੂਆ ਬਹੁਰਿ ਨ ਕਤਹੂ ਧਾਵੈ ॥੧॥
Ḏẖanāsrī mėhlā 5. Banḏẖan ṯe cẖẖutkāvai parabẖū milāvai har har nām sunāvai. Asthir kare nihcẖal ih manū▫ā bahur na kaṯhū ḏẖāvai. ||1||
Composition of the fifth Guru in Raga Dhanaasri. I seek someone who can (chhuttkaavai) free me (tey) from (bandhan = bondage) attachment to vices and (milaavai) help me find (prabhoo) the Master, by (sunaavai = telling) making me aware of (naam-u) virtues and commands of (har-i har-i) the Almighty.
And (karey) makes (ih-u) this (manuaa) mind (asthir-u, nihchal) steady so that it (na) does not (dhaavai = run) wander (kat-hoo) anywhere, i.e. not look to anyone else, (bahur-i) again. 1.
ਹੈ ਕੋਊ ਐਸੋ ਹਮਰਾ ਮੀਤੁ ॥ ਸਗਲ ਸਮਗ੍ਰੀ ਜੀਉ ਹੀਉ ਦੇਉ ਅਰਪਉ ਅਪਨੋ ਚੀਤੁ ॥੧॥ ਰਹਾਉ ॥
Hai ko▫ū aiso hamrā mīṯ. Sagal samagrī jī▫o hī▫o ḏe▫o arpa▫o apno cẖīṯ. ||1|| rahā▫o.
(Hai) is there (ko-oo) any (aiso) such (meet-u) friend (hamra) of mine – who can free me from vices?
I shall (deyau) give (sagal) all (samagri = things) belongings, (jeeo) life, (heeo) soul and (arpau) make offering of my (cheet-u) heart, i.e. everything I have. 1.
(Rahaau) dwell on this and contemplate.
ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਕੀ ਨਿੰਦਾ ਇਨ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਲਾਗੈ ॥ ਸੰਤਹ ਸੰਗੁ ਸੰਤ ਸੰਭਾਖਨੁ ਹਰਿ ਕੀਰਤਨਿ ਮਨੁ ਜਾਗੈ ॥੨॥
Par ḏẖan par ṯan par kī ninḏā in si▫o parīṯ na lāgai. Sanṯėh sang sanṯ sambẖākẖan har kīrṯan man jāgai. ||2||
(Par) others’ (dhan) wealth, (tan = body) beauty and (nindaa) slander; may I not (laagai) have (preet-i = affection) attraction (sio) for (in) these.
Instead, (man) my mind (jaagai = awake) seeks (sang-u) company of, and (sambhaakhan) conversation (santah) with saints; and to (keertan-i) praise the Almighty. 2.
ਗੁਣ ਨਿਧਾਨ ਦਇਆਲ ਪੁਰਖ ਪ੍ਰਭ ਸਰਬ ਸੂਖ ਦਇਆਲਾ ॥ ਮਾਗੈ ਦਾਨੁ ਨਾਮੁ ਤੇਰੋ ਨਾਨਕੁ ਜਿਉ ਮਾਤਾ ਬਾਲ ਗੁਪਾਲਾ ॥੩॥੧੪॥
Guṇ niḏẖān ḏa▫i▫āl purakẖ parabẖ sarab sūkẖ ḏa▫i▫ālā. Māgai ḏān nām ṯero Nānak ji▫o māṯā bāl gupālā. ||3||14||
(Prabh) the Master is (nidhaan) the treasure of (gun) virtues, (daiaal) compassionate, (purakh = pervasive) everywhere; is (diaala) gracious to give (sarab) all (sookh) comforts.
The fifth Nanak, i.e. all humanity, (maagai) asks for (daan-u) the benediction of (teyro) Your (naam-u) virtues, (jio) like (baal) the child asks food from (maata) the mother, o (gupaala) Sustainer of the universe. 3. 14.
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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਹਰਿ ਲੀਨੇ ਸੰਤ ਉਬਾਰਿ ॥ ਹਰਿ ਕੇ ਦਾਸ ਕੀ ਚਿਤਵੈ ਬੁਰਿਆਈ ਤਿਸ ਹੀ ਕਉ ਫਿਰਿ ਮਾਰਿ ॥੧॥ ਰਹਾਉ ॥
Ḏẖanāsrī mėhlā 5. Har har līne sanṯ ubār. Har ke ḏās kī cẖiṯvai buri▫ā▫ī ṯis hī ka▫o fir mār. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Dhanaasri. (Har-i) the Almighty (leeney ubaar-i) lifts (sant) the seekers from (har-i) all types of vices.
Anyone who (chitvai) thinks (buriaai) ill (ki) for (daas = servant) a devotee of the Almighty, the Master (maar-i) punishes (tis hi = that only) him/her (phir) in return. 1.
ਜਨ ਕਾ ਆਪਿ ਸਹਾਈ ਹੋਆ ਨਿੰਦਕ ਭਾਗੇ ਹਾਰਿ ॥ ਭ੍ਰਮਤ ਭ੍ਰਮਤ ਊਹਾਂ ਹੀ ਮੂਏ ਬਾਹੁੜਿ ਗ੍ਰਿਹਿ ਨ ਮੰਝਾਰਿ ॥੧॥
Jan kā āp sahā▫ī ho▫ā ninḏak bẖāge hār. Bẖarmaṯ bẖarmaṯ ūhāʼn hī mū▫e bāhuṛ garihi na manjẖār. ||1||
The Almighty (hoaa) is (sahaai) helpful (ka) for (jan) the devotee, and (nindak = slanderers) the ill-wishers (haar-i) lose – fail to harm him/her – and (bhaagey) run.
They (bhramat bhramat) keep wondering in births and deaths and (mooey = die) suffer (ooha) there (hi) itself; they are not accepted (baahurr-i) back (manjhaar-i) in (grah-i = to home) by the Almighty. 1.
ਨਾਨਕ ਸਰਣਿ ਪਰਿਓ ਦੁਖ ਭੰਜਨ ਗੁਨ ਗਾਵੈ ਸਦਾ ਅਪਾਰਿ ॥ ਨਿੰਦਕ ਕਾ ਮੁਖੁ ਕਾਲਾ ਹੋਆ ਦੀਨ ਦੁਨੀਆ ਕੈ ਦਰਬਾਰਿ ॥੨॥੧੫॥
Nānak saraṇ pari▫o ḏukẖ bẖanjan gun gāvai saḏā apār. Ninḏak kā mukẖ kālā ho▫ā ḏīn ḏunī▫ā kai ḏarbār. ||2||15||
Says the fifth Nanak: The devotee (pario) places the self (saran-i) in care of (bhanjan) the Almighty destroyer of (dukh) suffering, and (sadaa) ever (gaavai = sings) praises (gun) virtues (apaar-i) the Infinite.
(Mukh-u) face of his/her (nindak = slanderer) ill-wisher (hoaa) is blackened, i.e. s/he is disgraced (darbaar-i) in the court (kai) of (deen = hereafter) the Almighty and in (duneeaa) this world – amongst the people. 2. 15.
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ਧਨਾਸਿਰੀ ਮਹਲਾ ੫ ॥ ਅਬ ਹਰਿ ਰਾਖਨਹਾਰੁ ਚਿਤਾਰਿਆ ॥ ਪਤਿਤ ਪੁਨੀਤ ਕੀਏ ਖਿਨ ਭੀਤਰਿ ਸਗਲਾ ਰੋਗੁ ਬਿਦਾਰਿਆ ॥੧॥ ਰਹਾਉ ॥
Ḏẖanāsirī mėhlā 5. Ab har rākẖanhār cẖiṯāri▫ā. Paṯiṯ punīṯ kī▫e kẖin bẖīṯar saglā rog biḏāri▫ā. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Dhanaasiri. I was so far in the grip of vices. (Ab) now I (chitaaria) keep in mind – virtues and commands of – (har-i) the Almighty, (raakhanhaar-u) the protector from vices.
IT (bheetar-i = in, khin = a moment) instantly (keeay) made me, (patit) the fallen one, (puneet = pure) free of vices and (bidaaria) banished (sagla) all (rog-u) affliction of ego. 1.
(Rahaau) dwell on this and contemplate.
This is how it happened.
ਗੋਸਟਿ ਭਈ ਸਾਧ ਕੈ ਸੰਗਮਿ ਕਾਮ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮਾਰਿਆ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਪੂਰਨ ਨਾਰਾਇਨ ਸੰਗੀ ਸਗਲੇ ਤਾਰਿਆ ॥੧॥
Gosat bẖa▫ī sāḏẖ kai sangam kām kroḏẖ lobẖ māri▫ā. Simar simar pūran nārā▫in sangī sagle ṯāri▫ā. ||1||
There (bhaee) should be (gosatt-i) conversation (kai sangam-i = at confluence of) with (saadh) seekers of the Almighty, i.e. one should join holy congregation, and (maaria = killed) give up (kaam) lust, (krodh-u) wrath and (lobh-u) greed.
(Simar-i simar-i) by continuously remembering (pooran) the all-pervasive (naaraain) Almighty – not just the self but also – (sagley) all (sangi) companions (taaria = swim across) overcome vices. 1.
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ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥ ਚਰਨ ਰੇਨ ਬਾਂਛੈ ਨਿਤ ਨਾਨਕੁ ਪੁਨਹ ਪੁਨਹ ਬਲਿਹਾਰਿਆ ॥੨॥੧੬॥
A▫ukẖaḏẖ manṯar mūl man ekai man bisvās parabẖ ḏẖāri▫ā. Cẖaran ren bāʼncẖẖai niṯ Nānak punah punah balihāri▫ā. ||2||16||
One should (dhaariaa = keep) have (bisvaas-u) faith in (prabh) the Master (man-i) in the mind, i.e. sincerely practice of Divine virtues and commands, which is (eykai) the single (mool = root) sure (aukhadh) medicine and (mantr) mantra – method – for eradicating vices from (man) the mind;
The fifth Nanak (nit) ever (baanchhai) seeks (reyn) the dust (charan) of the feet of such a person and shall (punah-i punah-i = repeatedly) ever (balihaariaa = is sacrifice) do anything to follow his/her example. 2. 16.
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Note: We are faced with problems caused by different situations like antagonism of some people or as a result of our own doings. These can be faced with fortitude. In this Shabad the fifth Guru advises to continue on the path shown by the guru to live by principles as commanded by the Almighty and taught by the guru. The problems will then be taken care of. The Shabad uses the term ਕੇਤੁ (Keyt-u). It alludes to the two nodes of the moon, namely Rahu and Keytu. The represent the dragon’s head and tail respectively, the latter causing difficulties or pain.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮੇਰਾ ਲਾਗੋ ਰਾਮ ਸਿਉ ਹੇਤੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਹਾਈ ਜਿਨਿ ਦੁਖ ਕਾ ਕਾਟਿਆ ਕੇਤੁ ॥੧॥ ਰਹਾਉ ॥
Ḏẖanāsrī mėhlā 5. Merā lāgo rām si▫o heṯ. Saṯgur merā saḏā sahā▫ī jin ḏukẖ kā kāti▫ā keṯ. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Dhanaasri. (Meyra = my) I have (laago) developed (heyt-u) love (sio) for (raam) the all-pervasive Master.
(Meyra) my (satigur-u) true guru is (sadaa) ever (sahaaee) helpful; (jin-i) who (kaattia = cuts) destroys (keyt-u) the cause of (dukh) distress, i.e. he helped me to remove other ideas and rely on the Almighty. 1.
(Rahaau) dwell on this and contemplate.
ਹਾਥ ਦੇਇ ਰਾਖਿਓ ਅਪੁਨਾ ਕਰਿ ਬਿਰਥਾ ਸਗਲ ਮਿਟਾਈ ॥ ਨਿੰਦਕ ਕੇ ਮੁਖ ਕਾਲੇ ਕੀਨੇ ਜਨ ਕਾ ਆਪਿ ਸਹਾਈ ॥੧॥
Hāth ḏe▫e rākẖi▫o apunā kar birthā sagal mitā▫ī. Ninḏak ke mukẖ kāle kīne jan kā āp sahā▫ī. ||1||
He (dey-i) gave his (haath) hand to hold, and (kar-i) making me his (apunaa) own, i.e. guiding me, he (raakhio) protects me and (mittaaee = effaced) removes (sagal) all (birtha = pain) troubles.
God is (sahaaee) helpful to (jan) IT’s servant (aap-i) on IT’s own, IT (kaaley = black, keeney = does) blackens (mukh) faces of, i.e. causes disgrace to, (nindak = slanderers) the antagonists/ill-wishers. 1.
ਸਾਚਾ ਸਾਹਿਬੁ ਹੋਆ ਰਖਵਾਲਾ ਰਾਖਿ ਲੀਏ ਕੰਠਿ ਲਾਇ ॥ ਨਿਰਭਉ ਭਏ ਸਦਾ ਸੁਖ ਮਾਣੇ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਇ ॥੨॥੧੭॥
Sācẖā sāhib ho▫ā rakẖvālā rākẖ lī▫e kanṯẖ lā▫e. Nirbẖa▫o bẖa▫e saḏā sukẖ māṇe Nānak har guṇ gā▫e. ||2||17||
(Saacha) the Eternal (sahib-u) Master (hoaa) is my (rakhvaala) the protector; IT (raakh lee-ey) keeps the devotee protected by (kantth-i laaey = embraced) keeping him/her close to IT-self – with remembrance/obedience.
Says fifth Nanak: (Gaaey = singing) by praising and emulating (gun) virtues of (har-i) the Almighty, the Supreme Master, I have (bhaey) become (nirbhau) free of fear and (sadaa) ever (maaney) enjoy (sukh) peace. 2. 17.
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ਧਨਾਸਿਰੀ ਮਹਲਾ ੫ ॥ ਅਉਖਧੁ ਤੇਰੋ ਨਾਮੁ ਦਇਆਲ ॥ ਮੋਹਿ ਆਤੁਰ ਤੇਰੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਤੂੰ ਆਪਿ ਕਰਹਿ ਪ੍ਰਤਿਪਾਲ ॥੧॥ ਰਹਾਉ ॥
Ḏẖanāsirī mėhlā 5. A▫ukẖaḏẖ ṯero nām ḏa▫i▫āl. Mohi āṯur ṯerī gaṯ nahī jānī ṯūʼn āp karahi parṯipāl. ||1|| rahā▫o.
Composition of the fifth Guru in Raga Dhanaasiri. O (daiaal) compassionate Master, – living by Your (naam-u) virtues and commands – is (aukhadh-u) the medicine – for all afflictions.
(Moh-i) I was (aatur) bewildered and did not (jaani = know) understand (teyri) your (gat-i) state/powers; (too’n) You (karah-i pratipaal) look after all (aap-i = by self) without being asked. 1.
(Rahaau) dwell on this and contemplate.
ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਸੁਆਮੀ ਮੇਰੇ ਦੁਤੀਆ ਭਾਉ ਨਿਵਾਰਿ ॥ ਬੰਧਨ ਕਾਟਿ ਲੇਹੁ ਅਪੁਨੇ ਕਰਿ ਕਬਹੂ ਨ ਆਵਹ ਹਾਰਿ ॥੧॥
Ḏẖār anūgrahu su▫āmī mere ḏuṯī▫ā bẖā▫o nivār. Banḏẖan kāt leho apune kar kabhū na āvah hār. ||1||
Please (dhaar-i) bestow (anugrah-u) kindness, o (suaami) Master (meyrey = my) of all, and (nivaar-i) remove (bhaau = love) thoughts of looking to (duteeaa = second) anyone else.
Please (kaatt-i) cut (bandhan = bondage) attachment to vices and (kar-i = make, apuney = own) be my patron, so that (haar-i) defeat (kab-hoo na) never (aavah) comes, i.e. I do not fall prey to vices again. 1.
ਤੇਰੀ ਸਰਨਿ ਪਇਆ ਹਉ ਜੀਵਾਂ ਤੂੰ ਸੰਮ੍ਰਥੁ ਪੁਰਖੁ ਮਿਹਰਵਾਨੁ ॥ ਆਠ ਪਹਰ ਪ੍ਰਭ ਕਉ ਆਰਾਧੀ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨੁ ॥੨॥੧੮॥
Ŧerī saran pa▫i▫ā ha▫o jīvāʼn ṯūʼn samrath purakẖ miharvān. Āṯẖ pahar parabẖ ka▫o ārāḏẖī Nānak saḏ kurbān. ||2||18||
(Too’n) You are (sammrath-u) the Omnipotent (purakh-u) all-pervasive and (miharvaan-u) kind Master; (paiaa = placing) by being in (teyri) Your (saran-i = sanctuary) care, (hau) I (jeevaa’n = live) I do not fall prey to vices.
May I (aatth pahar = 8 x 3-hour periods/24 hours) ever (kau aaraadhi) invoke (prabh) the Master; I (sad) ever (kurbaan–u = am sacrifice) adore the Almighty Master, says the fifth Nanak. 2. 18.
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ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੫ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg ḏẖanāsrī mėhlā 5 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Dhanaasri. Invoking the one all-pervasive Creator who may be known with the true guru’s grace.
ਹਾ ਹਾ ਪ੍ਰਭ ਰਾਖਿ ਲੇਹੁ ॥ ਹਮ ਤੇ ਕਿਛੂ ਨ ਹੋਇ ਮੇਰੇ ਸ੍ਵਾਮੀ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਨਾਮੁ ਦੇਹੁ ॥੧॥ ਰਹਾਉ ॥
Hā hā parabẖ rākẖ leho. Ham ṯe kicẖẖū na ho▫e mere savāmī kar kirpā apunā nām ḏeh. ||1|| rahā▫o.
O (prabh) Master, (ha ha – sound of groan) I am in pain, please (rakh-i leyhu) save me – from the grip of affliction of vices.
(Ham = we) I (hoey) can do (kichhoo na) nothing (tey) by myself, (kar-i kirpa) please be kind and (dyehu) give awareness of (apuna = own) Your (naam-u) virtues and commands, as guide to overcome vices. 1.
(Rahaau) dwell on this and contemplate.
I am afflicted as follows:
ਅਗਨਿ ਕੁਟੰਬ ਸਾਗਰ ਸੰਸਾਰ ॥ ਭਰਮ ਮੋਹ ਅਗਿਆਨ ਅੰਧਾਰ ॥੧॥
Agan kutamb sāgar sansār. Bẖaram moh agi▫ān anḏẖār. ||1||
(Agan-i) fire – of jealousy and craving, attachment to (kuttamb) the family and (sansaar) world (saagar) ocean of vices
(Bharam) delusion – that the Almighty is not with me, and (moh) attachment to the world-play; (andhaar = darkness) being blinded by the above, I have become (agiaan = ignorant) oblivious of the Master. 1.
ਊਚ ਨੀਚ ਸੂਖ ਦੂਖ ॥ ਧ੍ਰਾਪਸਿ ਨਾਹੀ ਤ੍ਰਿਸਨਾ ਭੂਖ ॥੨॥
Ūcẖ nīcẖ sūkẖ ḏūkẖ. Ḏẖarāpas nāhī ṯarisnā bẖūkẖ. ||2||
Thoughts of (ooch) high and (neech) low status, feeling of (sookh) comfort and (dookh) distress.
I do not (dhraapas-i) get satisfied because of (trisna) thirst and (bhookh) hunger for material pleasures. 2.
ਮਨਿ ਬਾਸਨਾ ਰਚਿ ਬਿਖੈ ਬਿਆਧਿ ॥ ਪੰਚ ਦੂਤ ਸੰਗਿ ਮਹਾ ਅਸਾਧ ॥੩॥
Man bāsnā racẖ bikẖai bi▫āḏẖ. Pancẖ ḏūṯ sang mahā asāḏẖ. ||3||
(Rach-i) being engrossed in fulfilling (baasna) desires (man-i) of the mind, I am (biaadh-i) afflicted with (bikhai) vices.
The mind has become (mahaa) highly (asaadh) uncontrollable (sang-i) in the company of (panch) the five (doot) vices. 3.
ਜੀਅ ਜਹਾਨੁ ਪ੍ਰਾਨ ਧਨੁ ਤੇਰਾ ॥ ਨਾਨਕ ਜਾਨੁ ਸਦਾ ਹਰਿ ਨੇਰਾ ॥੪॥੧॥੧੯॥
Jī▫a jahān parān ḏẖan ṯerā. Nānak jān saḏā har nerā. ||4||1||19||
O Almighty, (jeea) the creatures, (jahaan-u) the world, (praan) life and (dhan-u) wealth are all (teyra = yours) given by You.
May I (sadaa) ever (jaan-u = know) see You, (har-i) the Almighty (neyra = near) with me, i.e. live by Divine virtues and commands, prays the fifth Nanak. 4. 1. 19.
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Note: Every soul yearns to unite with its source, the Supreme Spirit or the Creator. However attachments to other things act as impediments to this. We need to learn how to overcome these attachments. This can be done by joining the holy congregation to learn how to do that, says the fifth Guru in this Shabad.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਦੀਨ ਦਰਦ ਨਿਵਾਰਿ ਠਾਕੁਰ ਰਾਖੈ ਜਨ ਕੀ ਆਪਿ ॥ ਤਰਣ ਤਾਰਣ ਹਰਿ ਨਿਧਿ ਦੂਖੁ ਨ ਸਕੈ ਬਿਆਪਿ ॥੧॥
Ḏẖanāsrī mėhlā 5. Ḏīn ḏaraḏ nivār ṯẖākur rākẖai jan kī āp. Ŧaraṇ ṯāraṇ har niḏẖ ḏūkẖ na sakai bi▫āp. ||1||
Composition of the fifth Guru in Raga Dhanaasri. (Tthaakur) the Master (nivaar-i) removes (darad = pain) suffering of (deen) the hapless, and (raakhai) protects the honor of (jan = servants) those who live in obedience to IT, (aap-i= by self) on IT’s own.
Message. The Almighty is not a person who does that; it is by conducting the self by Hukam or the cosmic laws/acting as one should, that one remains at peace.
(Har-i) the Almighty is (nidh-i = treasure) the source of solace; like (taran) a ship IT (taaran) ferries one across the world-ocean – enables to overcome temptations; (dookh-u) grief (na sakai) cannot (biaap-i) afflict – those who place themselves in IT’s care and obedience. 1.
ਸਾਧੂ ਸੰਗਿ ਭਜਹੁ ਗੁਪਾਲ ॥ ਆਨ ਸੰਜਮ ਕਿਛੁ ਨ ਸੂਝੈ ਇਹ ਜਤਨ ਕਾਟਿ ਕਲਿ ਕਾਲ ॥ ਰਹਾਉ ॥
Sāḏẖū sang bẖajahu gupāl. Ān sanjam kicẖẖ na sūjẖai ih jaṯan kāt kal kāl. Rahā▫o.
(Bhajah-u = praise) remember (gupaal) the Almighty Sustainor (sang-i = company, saadhu = guru) in holy congregation – to learn and practice IT’s virtues and commands.
No (aan) other (sanjam) method (soojhai = seen, thought of) is seen to work; (kal = conflict) duality (kal-i) in this age of conflicts can be (kaatt-i = cut) destroyed only (ih) this (jatan = effort) way – remembrance of, and obedience to, the Creator.
(Rahaau) dwell on this and contemplate.
ਆਦਿ ਅੰਤਿ ਦਇਆਲ ਪੂਰਨ ਤਿਸੁ ਬਿਨਾ ਨਹੀ ਕੋਇ ॥ ਜਨਮ ਮਰਣ ਨਿਵਾਰਿ ਹਰਿ ਜਪਿ ਸਿਮਰਿ ਸੁਆਮੀ ਸੋਇ ॥੨॥
Āḏ anṯ ḏa▫i▫āl pūran ṯis binā nahī ko▫e. Janam maraṇ nivār har jap simar su▫āmī so▫e. ||2||
(Daiaal) the compassionate Master (pooran = pervasive) is present with the creatures (aad-i) from beginning to (ant-i) the end, i.e. is ever with us; there is (nahi koey) none (binaa) except (tis-u = that) the Master who can protect all the time and everywhere.
Cycles of (janam) births and (maran) deaths (nivaar-i = removed) end (jap-i) by remembering (har-i) the Almighty; (simar-i) remember and practice virtues and commands (soey) of that (suaami) Master. 2.
ਬੇਦ ਸਿੰਮ੍ਰਿਤਿ ਕਥੈ ਸਾਸਤ ਭਗਤ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਮੁਕਤਿ ਪਾਈਐ ਸਾਧਸੰਗਤਿ ਬਿਨਸਿ ਜਾਇ ਅੰਧਾਰੁ ॥੩॥
Beḏ simriṯ kathai sāsaṯ bẖagaṯ karahi bīcẖār. Mukaṯ pā▫ī▫ai sāḏẖsangaṯ binas jā▫e anḏẖār. ||3||
(Beyd) the Vedas, Smritis and (saast) Shastras, i.e. the scripture11s, (kathai) say, (bhagat) the devotees (karah-i beechaar-u) reflect on that – and they find that –
(Andhaar-u = darkness/ignorance) being oblivious of the Almighty due to attachment to the world-play (jaaey) can be (binas-u) banished, and (mukat-i) emancipation from attachments/temptations (paaeeai) obtained, by participating and learning (saadhsangat-i) in holy congregation – where virtues and commands of the Almighty are recounted. 3.
ਚਰਨ ਕਮਲ ਅਧਾਰੁ ਜਨ ਕਾ ਰਾਸਿ ਪੂੰਜੀ ਏਕ ॥
Cẖaran kamal aḏẖār jan kā rās pūnjī ek.
(Charan = feet, kamal = lotus) being obedient to the Almighty is (adhaar-u) the support (ka) of (jan = servant) the seeker of the Almighty; this is (eyk) the one (raas-i, poonji = wealth) resource by which to lead life.
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ਤਾਣੁ ਮਾਣੁ ਦੀਬਾਣੁ ਸਾਚਾ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਟੇਕ ॥੪॥੨॥੨੦॥
Ŧāṇ māṇ ḏībāṇ sācẖā Nānak kī parabẖ tek. ||4||2||20||
(Saachaa) the Eternal Master (deebaan-u = court) the Supreme authority
is the source of
(taan-u) strength and (maan-u) honour for IT’s servants/devotees; IT is the
(tteyk-u) support for fifth Nanak – speaking on behalf of the whole creation. 4. 2. 20.
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Note: Human birth is the opportunity for the soul to attain union with the Almighty. With the delusion that the Almighty is far somewhere, people search for IT wandering all over, and through rituals or offerings of flowers etc. However only when one is blessed to be guided by the true guru, it is realized that the Almighty is within. The way to find God within is to be aware of IT’s virtues and try to emulate them. This is the message of the fifth Guru in the Shabad below.
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਫਿਰਤ ਫਿਰਤ ਭੇਟੇ ਜਨ ਸਾਧੂ ਪੂਰੈ ਗੁਰਿ ਸਮਝਾਇਆ ॥ ਆਨ ਸਗਲ ਬਿਧਿ ਕਾਂਮਿ ਨ ਆਵੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥
Ḏẖanāsrī mėhlā 5. Firaṯ firaṯ bẖete jan sāḏẖū pūrai gur samjẖā▫i▫ā. Ān sagal biḏẖ kāʼnm na āvai har har nām ḏẖi▫ā▫i▫ā. ||1||
Composition of the fifth Guru in Raga Dhanaasri: (Phirat phirat) after wandering all over, I (bheyttey) found (jan = people, saadhoo = saints) the holy congregation; there I learnt that (poorai) the perfect (gur-i) guru (samjhaaiaa = caused to understand) teaches that –
(Sagal) all (aan) other (bidh-i) methods are of no (kaa’nm aavai) avail – for union with the Master – the way is to (dhiaaiaa) pay attention to conform to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of Almighty. 1.
ਤਾ ਤੇ ਮੋਹਿ ਧਾਰੀ ਓਟ ਗੋਪਾਲ ॥ ਸਰਨਿ ਪਰਿਓ ਪੂਰਨ ਪਰਮੇਸੁਰ ਬਿਨਸੇ ਸਗਲ ਜੰਜਾਲ ॥ ਰਹਾਉ ॥
Ŧā ṯe mohi ḏẖārī ot gopāl. Saran pari▫o pūran parmesur binse sagal janjāl. Rahā▫o.
(Tey) with (ta) that guidance, (moh-i) I (dhaari) have taken (ott) shelter of (gopaal = Sustainor of the universe) the Almighty, i.e. I now live by Divine virtues and commands.
I have (pario) placed myself (saran-i) in care and obedience of (pooran) the all-pervasive (parameysur) Supreme Master, and now (sagal) all (janjaal) entanglements – like rituals and means of worship – (binsey = destroyed) have been banished, i.e. I do not find it necessary to engage in performance of rituals, observance of superstitions or worship of gods/goddesses.
(Rahaau) dwell on this and contemplate.
ਸੁਰਗ ਮਿਰਤ ਪਇਆਲ ਭੂ ਮੰਡਲ ਸਗਲ ਬਿਆਪੇ ਮਾਇ ॥ ਜੀਅ ਉਧਾਰਨ ਸਭ ਕੁਲ ਤਾਰਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੨॥
Surag miraṯ pa▫i▫āl bẖū mandal sagal bi▫āpe mā▫e. Jī▫a uḏẖāran sabẖ kul ṯāran har har nām ḏẖi▫ā▫e. ||2||
(Maaey/maaia) temptations of the world-play (biaapey) afflict creatures in (surag = heaven) the sky, (mirat) land, (paiaal/paataal) nether regions in (bhoo manddal) land, i.e. everywhere in the world.
All creatures need to (dhaiaaey) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty to (udhaaran = lift above) emancipate (jeea = soul) themselves as well bring good name to one’s (sabh) total (kul) associates lineage. 2.
ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਪਾਈਐ ਸਰਬ ਨਿਧਾਨਾ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਦੇਇ ਸੁਆਮੀ ਬਿਰਲੇ ਕਾਹੂ ਜਾਨਾ ॥੩॥੩॥੨੧॥
Nānak nām niranjan gā▫ī▫ai pā▫ī▫ai sarab niḏẖānā. Kar kirpā jis ḏe▫e su▫āmī birle kāhū jānā. ||3||3||21||
Says fifth Nanak: By (dhiaaeeai) paying attention to (naam-u) commands of (niranjan-u = unstained) the pristine Almighty, (sarab) all (nidhaana) treasures are (paaeeai) obtained, i.e. all objectives are accomplished, the foremost being union with the Almighty.
(Kaahoo) some (birley) rare person (jis-u) to whom (suaami) the Master (kar-i kirpa) is kind to (dey = give) impart, (jaana = knows) gets awareness of Naam. 3. 3. 21.
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