SGGS pp 676-678, Dhanaasri M: 5, Shabads 22-28.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਚਉਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 2 cẖa▫upḏe    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (chaupadey) with four stanzas each, (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.

 

ਛੋਡਿ ਜਾਹਿ ਸੇ ਕਰਹਿ ਪਰਾਲ ॥ ਕਾਮਿ ਨ ਆਵਹਿ ਸੇ ਜੰਜਾਲ ॥ ਸੰਗਿ ਨ ਚਾਲਹਿ ਤਿਨ ਸਿਉ ਹੀਤ ॥ ਜੋ ਬੈਰਾਈ ਸੇਈ ਮੀਤ ॥੧॥

Cẖẖod jāhi se karahi parāl.  Kām na āvahi se janjāl.  Sang na cẖālėh ṯin si▫o hīṯ.  Jo bairā▫ī se▫ī mīṯ. ||1||

 

The human being (karah-i = does) accumulates (sey) those (praal = the useless straw of rice plant) things which s/he (chhodd-i) leaves behind (jaah-i) when departing from the world.

S/he gets into (sey) those (janjaal) entanglements which (na aavah-i) are of no (kaam) use.

Gets (heet = love) attached to things which do not (chaalah-i) go (sang-i) with the soul.

(Jo) those, which are (bairaaee), antagonistic, are his/her (meet) friends, i.e. engages in acts, which are harmful. 1.

 

ਐਸੇ ਭਰਮਿ ਭੁਲੇ ਸੰਸਾਰਾ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ਗਵਾਰਾ ॥ ਰਹਾਉ ॥

Aise bẖaram bẖule sansārā.  Janam paḏārath kẖo▫e gavārā. Rahā▫o.

 

(Aisey) thus (bharam-i) deluded, (sansaara = world) the humans (bhuley) go astray.

The (gavaara) un-informed persons (khoey) lose (padaarath-u = substance) the gift of (janam-u) human birth, i.e. fail to utilize the opportunity provided by human birth to attain union with the Creator.

(Rahaau) dwell on this and contemplate.

 

ਸਾਚੁ ਧਰਮੁ ਨਹੀ ਭਾਵੈ ਡੀਠਾ ॥ ਝੂਠ ਧੋਹ ਸਿਉ ਰਚਿਓ ਮੀਠਾ ॥ ਦਾਤਿ ਪਿਆਰੀ ਵਿਸਰਿਆ ਦਾਤਾਰਾ ॥ ਜਾਣੈ ਨਾਹੀ ਮਰਣੁ ਵਿਚਾਰਾ ॥੨॥

Sācẖ ḏẖaram nahī bẖāvai dīṯẖā.  Jẖūṯẖ ḏẖoh si▫o racẖi▫o mīṯẖā.  Ḏāṯ pi▫ārī visri▫ā ḏāṯārā.  Jāṇai nāhī maraṇ vicẖārā. ||2||

 

S/he does not (bhaavai) like (ddeetthaa) seeing those living by (saach-u) truth and (dharam-u) righteousness; but finds (jhootth) falsehood and (dhoh/dhroh) deceit (meettha = sweet) likeable, and (rachio) indulges in them.

God’s (daat-i) benedictions are (piaaree) dear to him/her, but (visriaa) forgets (daataara) the Giver; is not (jaanai = know) conscious of (maran-u) death (vichaara) in his/her thoughts, i.e. is oblivious that everything is left behind on death. 2

 

ਵਸਤੁ ਪਰਾਈ ਕਉ ਉਠਿ ਰੋਵੈ ॥ ਕਰਮ ਧਰਮ ਸਗਲਾ ਈ ਖੋਵੈ ॥ ਹੁਕਮੁ ਨ ਬੂਝੈ ਆਵਣ ਜਾਣੇ ॥ ਪਾਪ ਕਰੈ ਤਾ ਪਛੋਤਾਣੇ ॥੩॥

vasaṯ parā▫ī ka▫o uṯẖ rovai.  Karam ḏẖaram saglā ī kẖovai.  Hukam na būjẖai āvaṇ jāṇe.  Pāp karai ṯā pacẖẖoṯāṇe. ||3||

 

(Rovai = cries) longs and (dhaavai) runs (kau) for that (vast-u) thing which will – be left behind and will – (praaee) belong to others after death; (khovai = loses) forgets (sagla ee) all of his/her (karam) deeds of (dharam) righteousness/duty.

S/he does not (boojhai = recognize) take note of (hukam-u) Divine commands – the natural laws -, and remains in cycles of (aavan = coming) births and (jaaney = going) deaths; s/he (karai) commits (paap) transgressions and (pachhotaaney) has to repent – when brought to book. 3.

 

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥ ਤੇਰੇ ਭਾਣੇ ਨੋ ਕੁਰਬਾਣੁ ॥ ਨਾਨਕੁ ਗਰੀਬੁ ਬੰਦਾ ਜਨੁ ਤੇਰਾ ॥ ਰਾਖਿ ਲੇਇ ਸਾਹਿਬੁ ਪ੍ਰਭੁ ਮੇਰਾ ॥੪॥੧॥੨੨॥

Jo ṯuḏẖ bẖāvai so parvāṇ.  Ŧere bẖāṇe no kurbāṇ.  Nānak garīb banḏā jan ṯerā.  Rākẖ le▫e sāhib parabẖ merā. ||4||1||22||

 

O Almighty, the creatures can do nothing on their own but by Your motivation. (Jo) whatever (tudh-u = you, bhaavai= pleases) is Your will (so) that is (parvaan-u) acceptable/good. I (kurbaan-u = am sacrifice) totally submit (no) to (teyrey) Your (bhaaney) will.

(Jan-u = servant, gareeb-u = poor) humble fifth Nanak is (teyra) Your (bandaa) slave; O (meyra) my (sahib-u) Master, please (raakh-i ley-i) keep me – the way You would like me to be. 4. 1. 22.

 

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Note: In this Shabad, the fifth Guru defines a saint as one who humbly lives by Naam or virtues and commands of the Almighty. It is in company of such people that one remembers the Almighty and finds solace.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮੋਹਿ ਮਸਕੀਨ ਪ੍ਰਭੁ ਨਾਮੁ ਅਧਾਰੁ ॥ ਖਾਟਣ ਕਉ ਹਰਿ ਹਰਿ ਰੋਜਗਾਰੁ ॥ ਸੰਚਣ ਕਉ ਹਰਿ ਏਕੋ ਨਾਮੁ ॥ ਹਲਤਿ ਪਲਤਿ ਤਾ ਕੈ ਆਵੈ ਕਾਮ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Mohi maskīn parabẖ nām aḏẖār.  Kẖātaṇ ka▫o har har rojgār.  Sancẖaṇ ka▫o har eko nām.  Halaṯ palaṯ ṯā kai āvai kām. ||1||

 

(Moh-i) I am (maskeen-i) a humble person with (naam-u) Naam/virtues and commands of (prabh-u) the Almighty as my (adhaar-u = support) guide for life.

Practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam 0r virtues and commands of the Almighty is the means (kau) to (khaattan) earn my (rojgaar-u/rozgaar) livelihood, i.e. Naam is the wherewithal for the soul.

Awareness of wealth of Naam of (eyko) the One Almighty is the only thing (kau) to (sanchan) accumulate; for one who has it, it (aavai kaam) is useful (ta kai) for him/her (halat-i = here) in this world and (palat-i = there) in the hereafter – it helps to have peace in life, and is taken as credit when account of deeds is taken on death. 1.

 

ਨਾਮਿ ਰਤੇ ਪ੍ਰਭ ਰੰਗਿ ਅਪਾਰ ॥ ਸਾਧ ਗਾਵਹਿ ਗੁਣ ਏਕ ਨਿਰੰਕਾਰ ॥ ਰਹਾਉ ॥

Nām raṯe parabẖ rang apār.  Sāḏẖ gāvahi guṇ ek nirankār. Rahā▫o.

 

(Ratey) imbued (rang-i) with love of (naam-i) Naam of (apaar) the Infinite (prabh) Master, (saadh) the saints/seekers (gaavah-i = sing) praise/emulate (gun) virtues of (eyk) the One (nirankaar) Formless Master.

(Rahaau) dwell on this and contemplate.

 

ਸਾਧ ਕੀ ਸੋਭਾ ਅਤਿ ਮਸਕੀਨੀ ॥ ਸੰਤ ਵਡਾਈ ਹਰਿ ਜਸੁ ਚੀਨੀ ॥ ਅਨਦੁ ਸੰਤਨ ਕੈ ਭਗਤਿ ਗੋਵਿੰਦ ॥ ਸੂਖੁ ਸੰਤਨ ਕੈ ਬਿਨਸੀ ਚਿੰਦ ॥੨॥

Sāḏẖ kī sobẖā aṯ maskīnī.  Sanṯ vadā▫ī har jas cẖīnī.  Anaḏ sanṯan kai bẖagaṯ govinḏ.  Sūkẖ sanṯan kai binsī cẖinḏ. ||2||

 

(Saadh) a saint (ki = of, sobha = fame) is known by (at-i = great) deep (maskeenee) humility; (vaddaaee) glory of (sant) the saint/seeker is (cheenee) awareness of (jas-u = praise) virtues of the Almighty.

(Bhagat-i) devotion (govind) to the Almighty Master of the universe brings (anad/anand) bliss to (santan) the saints/seekers; it gives (sookh-u) peace to (santan) the saints/seekers and their (chind) anxiety – caused by separation from the Almighty – (binsee = destroyed) ends. 2.

 

ਜਹ ਸਾਧ ਸੰਤਨ ਹੋਵਹਿ ਇਕਤ੍ਰ ॥ ਤਹ ਹਰਿ ਜਸੁ ਗਾਵਹਿ ਨਾਦ ਕਵਿਤ ॥ ਸਾਧ ਸਭਾ ਮਹਿ ਅਨਦ ਬਿਸ੍ਰਾਮ ॥ ਉਨ ਸੰਗੁ ਸੋ ਪਾਏ ਜਿਸੁ ਮਸਤਕਿ ਕਰਾਮ ॥੩॥

Jah sāḏẖ sanṯan hovėh ikaṯar.  Ŧah har jas gāvahi nāḏ kaviṯ.  Sāḏẖ sabẖā mėh anaḏ bisrām.  Un sang so pā▫e jis masṯak karām. ||3||

 

(Jah) wherever (saadh, santan) the seekers (hovah-i ikatr) congregate, (tah) there they (gaavah-i) sing praises of the Almighty with (naad) music and (kavit = poems) compositions from scriptures.

One obtains (anad/anand) bliss and (bisraam = rest) solace/poise (mah-i) in (sabhaa = gathering) company of (saadh) the saints; but only (jis-u) one who has (karaam) grace written (mastak-i) on the forehead, i.e. who is so destined, (so) that person (paaey) gets (un) their (sang-u) company. 3.

 

ਦੁਇ ਕਰ ਜੋੜਿ ਕਰੀ ਅਰਦਾਸਿ ॥ ਚਰਨ ਪਖਾਰਿ ਕਹਾਂ ਗੁਣਤਾਸ ॥ ਪ੍ਰਭ ਦਇਆਲ ਕਿਰਪਾਲ ਹਜੂਰਿ ॥ ਨਾਨਕੁ ਜੀਵੈ ਸੰਤਾ ਧੂਰਿ ॥ ੪॥੨॥੨੩॥

Ḏu▫e kar joṛ karī arḏās.  Cẖaran pakẖār kahāʼn guṇṯās.  Parabẖ ḏa▫i▫āl kirpāl hajūr.  Nānak jīvai sanṯā ḏẖūr. ||4||2||23||

 

With (duey) the two (kar) hands (jorr-i) joined, I (karee) make (ardaas) supplication to the Almighty; please enable me to (pakhaar-i) wash their (charan) feet, i.e. seek guidance from the saints, and (kahaa’n = utter) remember (guntaas = treasure of virtues) virtues of the Almighty.

I make this supplication, (hajoor-i) before (daiaal) the compassionate and (kirpaal) merciful (prabh) Master: May I, fifth Nanak, the seeker, (jeevai) live (dhoor-i) with the dust of the feet of, i.e. serve and follow example of, (santa) the saints/seekers. 4. 2. 23.

 

Page 677

 

ਧਨਾਸਰੀ ਮ: ੫ ॥ ਸੋ ਕਤ ਡਰੈ ਜਿ ਖਸਮੁ ਸਮ੍ਹ੍ਹਾਰੈ ॥ ਡਰਿ ਡਰਿ ਪਚੇ ਮਨਮੁਖ ਵੇਚਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  So kaṯ darai jė kẖasam samĥārai.  Dar dar pacẖe manmukẖ vecẖāre. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Dhanaasri. (Kat) why would (so = that) one, who (samhaarai) takes care to conduct the self by virtues and commands of (khasam-u) the Master, (ddarai) be afraid?

(Manmukh) self-willed persons – who do not obey the Master, – are (veychaarey) helpless; they (pachey) burn within (ddar-i ddaar-i) with fear of retribution for not obeying the Master. 1.

(Rahaau) dwell on this and contemplate. 

 

ਸਿਰ ਊਪਰਿ ਮਾਤ ਪਿਤਾ ਗੁਰਦੇਵ ॥ ਸਫਲ ਮੂਰਤਿ ਜਾ ਕੀ ਨਿਰਮਲ ਸੇਵ ॥ ਏਕੁ ਨਿਰੰਜਨੁ ਜਾ ਕੀ ਰਾਸਿ ॥ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਹੋਵਤ ਪਰਗਾਸ ॥੧॥

Sir ūpar māṯ piṯā gurḏev.  Safal mūraṯ jā kī nirmal sev.  Ėk niranjan jā kī rās.  Mil sāḏẖsangaṯ hovaṯ pargās. ||1||

 

One who sees (gurdeyv) the Almighty, like (maat = mother, pitaa = father) the parents (oopar-i = over, sir = head) as the protector; (seyv = service) obedience (ja ki) to whom makes one (nirmal = stainless) free of vices and who is (moorat-i) the embodiment of (saphal) success, i.e. who facilitates acceptance for union with IT-self.

Those (ja ki) for whom virtues of (eyk-u) the One (niranjan) Immaculate Master are (raas-i = capital) resources for life’s journey; one (hovat = happens) is (pargaas) enlightened by (mil-i) by joining (saadhsangat-i) holy congregation. 1.

 

ਜੀਅਨ ਕਾ ਦਾਤਾ ਪੂਰਨ ਸਭ ਠਾਇ ॥ ਕੋਟਿ ਕਲੇਸ ਮਿਟਹਿ ਹਰਿ ਨਾਇ ॥ ਜਨਮ ਮਰਨ ਸਗਲਾ ਦੁਖੁ ਨਾਸੈ ॥ ਗੁਰਮੁਖਿ ਜਾ ਕੈ ਮਨਿ ਤਨਿ ਬਾਸੈ ॥੨॥

Jī▫an kā ḏāṯā pūran sabẖ ṯẖā▫e.  Kot kales mitėh har nā▫e.  Janam maran saglā ḏukẖ nāsai.  Gurmukẖ jā kai man ṯan bāsai. ||2||

 

The Almighty (daata = provider) benefactor of (jeean) the creatures (pooran) pervades at (sabh) all (tthaaey) places; by remembering to conduct the self by (naaey/naam) virtues and commands of (har-i) the Almighty, i.e. the natural laws, (kott-i = crore/ten million) all (kaleys) strife (mittah-i) is removed from life.

(Dukh-u) the pain of (janam) births and (maran) deaths is (sagla = all) forever (nasai = runs) obviated, of the person in (ja kai) whose (man-i = mind) thoughts and (tan-i = body) actions (gurmukh-i) the guru’s teachings (baasai = abides) are remembered. 2.

 

ਜਿਸ ਨੋ ਆਪਿ ਲਏ ਲੜਿ ਲਾਇ ॥ ਦਰਗਹ ਮਿਲੈ ਤਿਸੈ ਹੀ ਜਾਇ ॥ ਸੇਈ ਭਗਤ ਜਿ ਸਾਚੇ ਭਾਣੇ ॥ ਜਮਕਾਲ ਤੇ ਭਏ ਨਿਕਾਣੇ ॥੩॥

Jis no āp la▫e laṛ lā▫e.  Ḏargėh milai ṯisai hī jā▫e.  Se▫ī bẖagaṯ jė sācẖe bẖāṇe.  Jamkāl ṯe bẖa▫e nikāṇe. ||3||

 

One (jis no) whom (aap-i =self) the Almighty (laey laaey = attaches, larr-i = garment) motivates to live in obedience of Divine virtues and commands, (tisai hi) that person (milai) finds (jaaey = place) acceptance in (dargah) Divine court – is united with the Master.

(Bhagat) devotees are (seyee) those with (j-i) whom (saachey) the Eternal Master is (bhaaney) pleased; they are (nikaaney = have nothing to do) not subject to detention (tey) by (jamkaal) the messenger of death – who keeps erring souls away from the Almighty. 3.

 

ਸਾਚਾ ਸਾਹਿਬੁ ਸਚੁ ਦਰਬਾਰੁ ॥ ਕੀਮਤਿ ਕਉਣੁ ਕਹੈ ਬੀਚਾਰੁ ॥ ਘਟਿ ਘਟਿ ਅੰਤਰਿ ਸਗਲ ਅਧਾਰੁ ॥ ਨਾਨਕੁ ਜਾਚੈ ਸੰਤ ਰੇਣਾਰੁ ॥੪॥੩॥੨੪॥

Sācẖā sāhib sacẖ ḏarbār.  Kīmaṯ ka▫uṇ kahai bīcẖār.  Gẖat gẖat anṯar sagal aḏẖār.  Nānak jācẖai sanṯ reṇār. ||4||3||24||

 

(Sahib-u) the Master is (saacha = truthful) the embodiment of Truth and IT’s (darbaar-u) court is (sach-u) just; (kaun-u = who?) no one can (kahai = say) fathom (keemat-i = price) majesty of the Almighty.

IT is present (ghatt-i ghatt-i) in every body/mind and (adhaar-i = support) guides from (antar-i) within. Fifth Nanak (jaachai) seeks (reynaar-u) the dust of the feet of (sant) the guru who can guide to find IT. 4. 3. 24.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Rag Dhanaasri.  Invoking the One all-pervasive Creator ho may be known with the true guru’s grace.

 

ਘਰਿ ਬਾਹਰਿ ਤੇਰਾ ਭਰਵਾਸਾ ਤੂ ਜਨ ਕੈ ਹੈ ਸੰਗਿ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਅਪੁਨੇ ਨਾਮੁ ਜਪਉ ਹਰਿ ਰੰਗਿ ॥੧॥

Gẖar bāhar ṯerā bẖarvāsā ṯū jan kai hai sang.  Kar kirpā parīṯam parabẖ apune nām japa▫o har rang. ||1||

 

O Almighty, (too) You (hai sanga-i) are ever with (jan = servants) the devotees and they place (bharvaasa) reliance on (teyra) You, (ghar-i) in the house and (baahar-i) outside, i.e. You are their sustainer everywhere, physically and spiritually.

O (har-i) Almighty, (apuney = own) my (preetam) Beloved (prabh) Master, please (kar-i kirpa) be kind so that I remain (rang-i) imbued with Your love to (japau) remember and follow (naam-u) Divine virtues and commands.

 

ਜਨ ਕਉ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਤਾਣੁ ॥ ਜੋ ਤੂ ਕਰਹਿ ਕਰਾਵਹਿ ਸੁਆਮੀ ਸਾ ਮਸਲਤਿ ਪਰਵਾਣੁ ॥ ਰਹਾਉ ॥
Jan ka▫o parabẖ apne kā ṯāṇ.  Jo ṯū karahi karāvėh su▫āmī sā maslaṯ parvāṇ. Rahā▫o.

 

(Jan = servant) the devotee (kau = has) draws his/her (taan-u) strength to (prabh) the Master (apney = own/my) of all.

O (suaami) Master, (jo) whatever (too) You (karah-i) do and (karaavah-i) cause to do, that (maslat-i = counsel) motivation is (parvaan-u = acceptable) good for the servant.

(Rahaau) dwell on this and contemplate.

 

ਪਤਿ ਪਰਮੇਸਰੁ ਗਤਿ ਨਾਰਾਇਣੁ ਧਨੁ ਗੁਪਾਲ ਗੁਣ ਸਾਖੀ ॥ ਚਰਨ ਸਰਨ ਨਾਨਕ ਦਾਸ ਹਰਿ ਹਰਿ ਸੰਤੀ ਇਹ ਬਿਧਿ ਜਾਤੀ ॥੨॥੧॥੨੫॥

Paṯ parmesar gaṯ nārā▫iṇ ḏẖan gupāl guṇ sākẖī.  Cẖaran saran Nānak ḏās har har sanṯī ih biḏẖ jāṯī. ||2||1||25||

 

(Parmeysar-u) the Supreme Master is (pat-i) the source of honor; (naaraain) the Almighty is the source of (gat-i) emancipation, and (saakhi) stories of (gun) virtues of (gupaal) the Sustainer of the universe, i.e. awareness of Divine virtues and commands, is (dhan-u) the wealth, wherewithal/guide for the soul to conduct self.

(Daas = servants) the devotees place themselves at (charan) the feet, and (saran) in care, of (har-i har-i) the Almighty; (santi) the saints (jaati = know) take (ih) this (bidh-i) as the way of life. 2. 1. 25.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਸਗਲ ਮਨੋਰਥ ਪ੍ਰਭ ਤੇ ਪਾਏ ਕੰਠਿ ਲਾਇ ਗੁਰਿ ਰਾਖੇ ॥ ਸੰਸਾਰ ਸਾਗਰ ਮਹਿ ਜਲਨਿ ਨ ਦੀਨੇ ਕਿਨੈ ਨ ਦੁਤਰੁ ਭਾਖੇ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Sagal manorath parabẖ ṯe pā▫e kanṯẖ lā▫e gur rākẖe.  Sansār sāgar mėh jalan na ḏīne kinai na ḏuṯar bẖākẖe. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. Those whom (gur-i) the guru (kantth laaey = embraces, keeps close) guides, (raakhey) are protected from vices, (sagal) all their (manorath) objectives are (paaey = obtained) fulfilled (tey) by (prabh) the Master.

IT does not (deeney) let them (jalan = burn) perish in (sansaar) the world (saagar) ocean of vices; (kinai na) no one then (bhaakhey) calls the world-ocean (dutar-u) hard-to-cross, i.e. vices are easily overcome with the Guru’s guidance. 1.

 

ਜਿਨ ਕੈ ਮਨਿ ਸਾਚਾ ਬਿਸ੍ਵਾਸੁ ॥ ਪੇਖਿ ਪੇਖਿ ਸੁਆਮੀ ਕੀ ਸੋਭਾ ਆਨਦੁ ਸਦਾ ਉਲਾਸੁ ॥ ਰਹਾਉ ॥

Jin kai man sācẖā bisvās.  Pekẖ pekẖ su▫āmī kī sobẖā ānaḏ saḏā ulās. Rahā▫o.

 

Those (ja kai) in whose (man-i) mind there is (saacha = eternal) unshakeable (bisvaas-u = confidence) faith for the Master.

They (aanad-u/anand) are happy (peykh-i peykh-i) watching (sobha = glory) the play (ki) of (suaami) the Master, and are (sadaa) ever (ulaas-u) fond of the Master.

(Rahaau) dwell on this and contemplate.

 

ਚਰਨ ਸਰਨਿ ਪੂਰਨ ਪਰਮੇਸਰ ਅੰਤਰਜਾਮੀ ਸਾਖਿਓ ॥ ਜਾਨਿ ਬੂਝਿ ਅਪਨਾ ਕੀਓ ਨਾਨਕ ਭਗਤਨ ਕਾ ਅੰਕੁਰੁ ਰਾਖਿਓ ॥੨॥੨॥੨੬॥

Cẖaran saran pūran parmesur anṯarjāmī sākẖi▫o.  Jān būjẖ apnā kī▫o Nānak bẖagṯan kā ankur rākẖi▫o. ||2||2||26||

 

They (saakhio/saakshi = witness to) see (parmeysar) the Supreme Master, (antarjaami) who knows all minds, (pooran) pervading everywhere; they remain (charan = feet) in service and (saran-i) care of the Master.

(Jaan-i boojh-i = understood) having tested them, the Master (keeo) makes (bhagtan) the devotees IT’s (apna) own, i.e. patronizes them; IT (raakhio) preserves past deeds of the devotees (ankur-u = sprout) to fructify, i.e. accepts them, says the fifth Nanak. 2. 2. 26.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਹਜੂਰਿ ਦੂਰਿ ਕਤਹੁ ਨ ਜਾਈ ॥ ਰਵਿ ਰਹਿਆ ਸਰਬਤ੍ਰ ਮੈ ਮਨ ਸਦਾ ਧਿਆਈ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jah jah pekẖa▫o ṯah hajūr ḏūr kaṯahu na jā▫ī.  Rav rahi▫ā sarbaṯar mai man saḏā ḏẖi▫ā▫ī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Jah jah) wherever I (peykhau) look, the Almighty (hajoor-i) is present (tah) there; I do not have to (jaaee) go (katahu) anywhere (door-i) far to look for IT.

IT (rav-i rahiaa) is pervading (mai) in (sarbatr) everything/everyone; o my mind, (sadaa) ever (dhiaaee) pay attention to IT’s virtues and commands. 1.

 

ਈਤ ਊਤ ਨਹੀ ਬੀਛੁੜੈ ਸੋ ਸੰਗੀ ਗਨੀਐ ॥ ਬਿਨਸਿ ਜਾਇ ਜੋ ਨਿਮਖ ਮਹਿ ਸੋ ਅਲਪ ਸੁਖੁ ਭਨੀਐ ॥ ਰਹਾਉ ॥
Īṯ ūṯ nahī bīcẖẖuṛai so sangī ganī▫ai.  Binas jā▫e jo nimakẖ mėh so alap sukẖ bẖanī▫ai. Rahā▫o.

 

That person is (ganeeai) is counted as (sangi) a companion who does not (beechhurrai/vichhurrai) get separated, i.e. accompanies, (eet = here) in this world and (oot = there) in the hereafter.

(So) that (sukh-u = comfort) companionship (jo) which (binas-i jaaey = perishes) ends (mah-i) in (nimakh) a moment, (bhaneeai) is called (alap) trivial/worthless as happens with pleasures of the world, on death.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਤਿਪਾਲੈ ਅਪਿਆਉ ਦੇਇ ਕਛੁ ਊਨ ਨ ਹੋਈ ॥ ਸਾਸਿ ਸਾਸਿ ਸੰਮਾਲਤਾ ਮੇਰਾ ਪ੍ਰਭੁ ਸੋਈ ॥੨॥

Paraṯipālai api▫ā▫o ḏe▫e kacẖẖ ūn na ho▫ī.  Sās sās sammālṯā merā parabẖ so▫ī. ||2||

 

(Prabh-u) the Master (meyra = my) of all (soi = that one) alone (sammaalta) takes care of the creatures (saas-i saas-i = with every breath) every moment.

IT (dey-i = gives) provides (apiaao) food/wherewithal and (pratipaalai) nurtures; there (hoee) is (kachh-u na = not any) no (oon) shortage in IT’s support here and the hereafter; the Almighty alone is therefore the eternal companion. 2.

 

ਅਛਲ ਅਛੇਦ ਅਪਾਰ ਪ੍ਰਭ ਊਚਾ ਜਾ ਕਾ ਰੂਪੁ ॥ ਜਪਿ ਜਪਿ ਕਰਹਿ ਅਨੰਦੁ ਜਨ ਅਚਰਜ ਆਨੂਪੁ ॥੩॥

Acẖẖal acẖẖeḏ apār parabẖ ūcẖā jā kā rūp.  Jap jap karahi anand jan acẖraj ānūp. ||3||

 

(Prabh) the Master (ja ka) whose (roop-u = form) Being is (oochaa = high) above every one, IT (achheyd = without holes) is above faults and is (achhal) not deceived.

(Jan) the devotees (jap-i jap-i) ever remember to follow virtues and commands of (achraj) the wondrous (aanoop = incomparable) unique Master, and (karah-i anand) are happy. 3.

 

Page 678

 

ਸਾ ਮਤਿ ਦੇਹੁ  ਦਇਆਲ ਪ੍ਰਭ ਜਿਤੁ ਤੁਮਹਿ ਅਰਾਧਾ ॥ ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਪ੍ਰਭ ਰੇਨ ਪਗ ਸਾਧਾ ॥੪॥੩॥੨੭॥

Sā maṯ ḏeh ḏa▫i▫āl parabẖ jiṯ ṯumėh arāḏẖā.  Nānak mangai ḏān parabẖ ren pag sāḏẖā. ||4||3||27||

 

O (daiaal) compassionate (prabh) Master, please (deyhu) give me (sa) that (mat-i) understanding by (jit-u) which I (araadha) invoke (tumah-i) You, i.e. look only to You.

Fifth Nanak (mangai) asks for (reyn) the dust of (pag) the feet of, i.e. follows, (saadha) the seekers of the Almighty. 4. 3. 27.

 

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Note: Because of the antagonism of his elder brother Baba Prithi Chand, the fifth Guru Arjun had left Amritsar for Vaddaali, and came back after three years. Some people are of the view that the Shabad below was recited on his return to Amritsar whereby the Guru thanks the Almighty for enabling to remain steady in faith, and for IT’s kindness. However, as in all Gurbani compositions, the spiritual message of relying on grace of the Almighty, applies universally. This is the basis of interpretation below.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਿਨਿ ਤੁਮ ਭੇਜੇ ਤਿਨਹਿ ਬੁਲਾਏ ਸੁਖ ਸਹਜ ਸੇਤੀ ਘਰਿ ਆਉ ॥ ਅਨਦ ਮੰਗਲ ਗੁਨ ਗਾਉ ਸਹਜ ਧੁਨਿ ਨਿਹਚਲ ਰਾਜੁ ਕਮਾਉ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jin ṯum bẖeje ṯinėh bulā▫e sukẖ sahj seṯī gẖar ā▫o.  Anaḏ mangal gun gā▫o sahj ḏẖun nihcẖal rāj kamā▫o. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri: O my mind, the Almighty (jin-i) who (bheyjey = sent away) caused you to forget IT, (tinah-i = that) the Same One has (bulaaey = called) motivated you to remember IT; (aau) come back (ghar-i = home) to the old state to focus on God within, and be (seyti = with) in (sukh) peace and (sahj) poise.

(Gaau) sing (anad/anand) joyful (mangal) songs praising the Almighty, and emulate (gun) Divine virtues in (sahj) a steady (dhun-i = tune) state, i.e. be joyful with poise; (kamaau) enjoy (nihchal) the unshakable (raaj-u) kingdom, i.e. remain steadfast in faith in the Almighty and, control the sensory and action organs. 1.

 

ਤੁਮ ਘਰਿ ਆਵਹੁ ਮੇਰੇ ਮੀਤ ॥ ਤੁਮਰੇ ਦੋਖੀ ਹਰਿ ਆਪਿ ਨਿਵਾਰੇ ਅਪਦਾ ਭਈ ਬਿਤੀਤ ॥ ਰਹਾਉ ॥

Ŧum gẖar āvhu mere mīṯ.  Ŧumre ḏokẖī har āp nivāre apḏā bẖa▫ī biṯīṯ. Rahā▫o.

 

O (meyrey) my mind, my (meet) friend, (tum) you should stop wandering in other thoughts and (aavh-u = come, ghar-i = home) be steady.

(Har-i) the Almighty has (aap-i) IT-self (nivaarey) pushed away (tumrey) your (dokhee) enemies, i.e. the Almighty has banished other thoughts, the cause of your restless-ness; (apda) difficult time (bhaee biteet) has passed off.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰਗਟ ਕੀਨੇ ਪ੍ਰਭ ਕਰਨੇਹਾਰੇ ਨਾਸਨ ਭਾਜਨ ਥਾਕੇ ॥ ਘਰਿ ਮੰਗਲ ਵਾਜਹਿ ਨਿਤ ਵਾਜੇ ਅਪੁਨੈ ਖਸਮਿ ਨਿਵਾਜੇ ॥੨॥

Pargat kīne parabẖ karnehāre nāsan bẖājan thāke.  Gẖar mangal vājėh niṯ vāje apunai kẖasam nivāje. ||2||

 

(Prabh) the Almighty (karneyhaarey) Creator has (keeney = made, pragatt = manifest) revealed IT’s virtues within you, so the causes of (naasan, bhaajan) running around have (thaakey = got tired) ended – you will no longer succumb to temptations in life, and hence not be subject to being put in cycles of births and deaths.

With (mangal) joy (ghar-i = in the house) in mind – in that state – (vaajey) musical instruments – celestial music, (nit) ever (vaajah-i) plays, i.e. the devotee ever joyfully experiences presence of  God, and (khasam-i) the Master (apunai = own) of all (nivaajey = honored) honors him/her with approval/grants peace. 2.

 

ਅਸਥਿਰ ਰਹਹੁ ਡੋਲਹੁ ਮਤ ਕਬਹੂ ਗੁਰ ਕੈ ਬਚਨਿ ਅਧਾਰਿ ॥ ਜੈ ਜੈ ਕਾਰੁ ਸਗਲ ਭੂ ਮੰਡਲ ਮੁਖ ਊਜਲ ਦਰਬਾਰ ॥੩॥

Asthir rahhu dolahu maṯ kabhū gur kai bacẖan aḏẖār.  Jai jai kār sagal bẖū mandal mukẖ ūjal ḏarbār. ||3||

 

(Rahah-u) stay (asthir) steadfast and (mat) do not (kabahoo) ever (ddolh-u) waver in faith with (adhaar-i) support, i.e. by relying, (bachan-i = on words) on the teachings of (gur) the guru.

While you will be (jai jaikaar-u) glorified in (sagal) the whole (bhoo manddal) world, you will have (oojal) a clean (mukh) face, i.e. no faults will be found and you will be honored, in (darbaar) Divine court. 3.

 

ਜਿਨ ਕੇ ਜੀਅ ਤਿਨੈ ਹੀ ਫੇਰੇ ਆਪੇ ਭਇਆ ਸਹਾਈ ॥ ਅਚਰਜੁ ਕੀਆ ਕਰਨੈਹਾਰੈ ਨਾਨਕ ਸਚੁ ਵਡਿਆਈ ॥੪॥੪॥੨੮॥

Jin ke jī▫a ṯinai hī fere āpe bẖa▫i▫ā sahā▫ī.  Acẖraj kī▫ā karnaihārai Nānak sacẖ vadi▫ā▫ī. ||4||4||28||

 

The Creator (jin key = whose) by whom (jeea) the creatures are created, (tinai hee) the same Master (pheyrey = turns back) keeps them away them from vices, (bhaiaa sahaaee = being helpful) helping them (aapey = by the self) on IT’s own – by motivating from within.

(Karnaihaarey) the Creator (keeaa) does (acharj-u) wondrous things; this is IT’s (sach-u) eternal (vaddiaaee) greatness, i.e. everything is achieved with grace of the Master, says fifth Nanak. 4. 4. 28.

 

 

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.