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.

 

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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.