SGGS pp 678-680, Dhanaasri M: 5, Shabads 29-37.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੬                  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 6          Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (ghar-u 6) to be sung to the sixth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad, the fifth Guru emphasizes that anyone who is looking for emancipation, i.e. freedom from temptations in life and from cycles of births and deaths after death, should seek sanctuary, i.e. place the self in care and obedience, of the Almighty. This way one lives by Naam or Divine virtues and commands. One learns this by joining Sadhsangat, the holy congregation where the guru’s teachings to be aware of Divine virtues and obey Divine commands are taught, and learnt to practice.

 

ਸੁਨਹੁ ਸੰਤ ਪਿਆਰੇ ਬਿਨਉ ਹਮਾਰੇ ਜੀਉ ॥ ਹਰਿ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕਾਹੂ ਜੀਉ ॥ ਰਹਾਉ ॥

Sunhu sanṯ pi▫āre bin▫o hamāre jī▫o.  Har bin mukaṯ na kāhū jī▫o. Rahā▫o.

 

O (piaarey) dear (sant = saints) seekers of the Almighty, (sunh-u = listen) this is (hamaarey) my (binau = request) submission.

(Mukat-i) emancipation – from temptations in the world-play when alive, and therefore from rebirth on death, (na kaahoo) can never be obtained in any other way (bin-u) except with grace of (har-i) the Almighty, – which comes with conformance to Divine virtues and commands.

(Rahaau) dwell on this and contemplate.

 

ਮਨ ਨਿਰਮਲ ਕਰਮ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹਰਿ ਅਵਰਿ ਜੰਜਾਲ ਤੇਰੈ ਕਾਹੂ ਨ ਕਾਮ ਜੀਉ ॥ ਜੀਵਨ ਦੇਵਾ ਪਾਰਬ੍ਰਹਮ ਸੇਵਾ ਇਹੁ ਉਪਦੇਸੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਜੀਉ ॥੧॥

Man nirmal karam kar ṯāran ṯaran har avar janjāl ṯerai kāhū na kām jī▫o.  Jīvan ḏevā pārbarahm sevā ih upḏes mo ka▫o gur ḏīnā jī▫o. ||1||

 

O (man = mind) human being, (kar-i) do (karam) deeds (nirmal = unstained) free of vices, and board (har-i) the Almighty (taran) ship to (taaran) ferry you across the world-ocean of temptations; (avar-i) other ideas cause (janjaal) entanglements with rituals and worships – and are of (na kahoo = not any) no (kaam) use (teyrai = your) for you.

Be in (seyva = service) obedience to (paarbrahm) the Supreme Being, (deyva = giver, jeevan = life) the Creator; (gur-i) the guru (deena) gave (ih-u) this (updeys-u) advice (mo kau) to me. 1.

 

ਤਿਸੁ ਸਿਉ ਨ ਲਾਈਐ ਹੀਤੁ ਜਾ ਕੋ ਕਿਛੁ ਨਾਹੀ ਬੀਤੁ ਅੰਤ ਕੀ ਬਾਰ ਓਹੁ ਸੰਗਿ ਨ ਚਾਲੈ ॥ ਮਨਿ ਤਨਿ ਤੂ ਆਰਾਧ ਹਰਿ ਕੇ ਪ੍ਰੀਤਮ ਸਾਧ ਜਾ ਕੈ ਸੰਗਿ ਤੇਰੇ ਬੰਧਨ ਛੂਟੈ ॥੨॥

Ŧis si▫o na lā▫ī▫ai hīṯ jā ko kicẖẖ nāhī bīṯ anṯ kī bār oh sang na cẖālai.  Man ṯan ṯū ārāḏẖ har ke parīṯam sāḏẖ jā kai sang ṯere banḏẖan cẖẖūtai. ||2||

 

We should not (laaeeai) develop (heet-u) affection/attachment (sio) to (tis-u) that (ja ko) which has (na kichh-u = not any) no permanent (beet-u) existence; (oh-u) that does not (chaalai = goes, sang-i = with) accompany (baar = time, ant = end) on death – to help in the hereafter.

(Too) you should (aaraadh = remember) invoke the Master, (man-i = in mind) in thought and (tan-i = body) deeds, together with (preetam) the beloved (saadh) seekers (key) of (har-i) the Almighty, i.e. in holy congregation, (ja kai) in whose (sang-i) company (teyrey) your (bandhan = bonds) attachments to the world-play (chhoottey = released) will break, i.e. you will overcome temptations which cause to commit vices. 2.

 

ਗਹੁ ਪਾਰਬ੍ਰਹਮ ਸਰਨ ਹਿਰਦੈ ਕਮਲ ਚਰਨ ਅਵਰ ਆਸ ਕਛੁ ਪਟਲੁ ਨ ਕੀਜੈ ॥ ਸੋਈ ਭਗਤੁ ਗਿਆਨੀ ਧਿਆਨੀ ਤਪਾ ਸੋਈ  ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਕੀਜੈ ॥੩॥੧॥੨੯॥

Gahu pārbarahm saran hirḏai kamal cẖaran avar ās kacẖẖ patal na kījai.  So▫ī bẖagaṯ gi▫ānī ḏẖi▫ānī ṯapā so▫ī Nānak jā ka▫o kirpā kījai. ||3||1||29||

 

(Gah-u = hold) place yourself in (saran = sanctuary) care and obedience of (paarbrahm) the Supreme Master, (kamal = lotus, charan = feet) be in submission to commands of the Master (hirdai) in mind; (na keejai = do not make, pattal-u = curtain/cover) do not seek protection of (avar) others, nor have (kachh-u) any (aas) expectations from them.

Remember, (soee) only that person is (bhagat-u) a devotee, (giaanee) learned, (dhiaanee) who pays attention to Divine commands, or is (tapaa = ascetic) austere – obeys Naam despite difficulties, (ja kau) on whom the Master (kirpa keejai) bestows grace. 3. 1. 29.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮੇਰੇ ਲਾਲ ਭਲੋ ਰੇ ਭਲੋ ਰੇ ਭਲੋ ਹਰਿ ਮੰਗਨਾ ॥ ਦੇਖਹੁ ਪਸਾਰਿ ਨੈਨ ਸੁਨਹੁ ਸਾਧੂ ਕੇ ਬੈਨ ਪ੍ਰਾਨਪਤਿ ਚਿਤਿ ਰਾਖੁ ਸਗਲ ਹੈ ਮਰਨਾ ॥ ਰਹਾਉ ॥
Ḏẖanāsrī mėhlā 5.  Mere lāl bẖalo re bẖalo re bẖalo har mangnā.  Ḏekẖhu pasār nain sunhu sāḏẖū ke bain parānpaṯ cẖiṯ rākẖ sagal hai marnā. Rahā▫o.

 

Composition of the fifth Guru in Raga Dhanaasri. (Rey) o (meyrey) my (laal) dear, (bhalo, bhalo = good) the best gift to (ma’ngna) ask is awareness of (bhalo = virtuous) virtues of (har-i) the Almighty.

(Pasaar-i) open your (nain) eyes and (deykhah-u) see – what ultimately happens to the creatures -, (sagal) everyone (hai) has (marna) to die; (sunhu) listen to (bain = words) advice of (sadhoo) the guru to (raakh-u) keep (praanpat-i = master of life) the Creator (chit-i) in consciousness.

(Rahaau) dwell on this and contemplate.

 

ਚੰਦਨ ਚੋਆ ਰਸ ਭੋਗ ਕਰਤ ਅਨੇਕੈ ਬਿਖਿਆ ਬਿਕਾਰ ਦੇਖੁ ਸਗਲ ਹੈ ਫੀਕੇ ਏਕੈ ਗੋਬਿਦ ਕੋ ਨਾਮੁ ਨੀਕੋ ਕਹਤ ਹੈ ਸਾਧ ਜਨ ॥ ਤਨੁ ਧਨੁ ਆਪਨ ਥਾਪਿਓ ਹਰਿ ਜਪੁ ਨ ਨਿਮਖ ਜਾਪਿਓ ਅਰਥੁ ਦ੍ਰਬੁ ਦੇਖੁ ਕਛੁ ਸੰਗਿ ਨਾਹੀ ਚਲਨਾ ॥੧॥

Cẖanḏan cẖo▫ā ras bẖog karaṯ anekai bikẖi▫ā bikār ḏekẖ sagal hai fīke ekai gobiḏ ko nām nīko kahaṯ hai sāḏẖ jan.  Ŧan ḏẖan āpan thāpi▫o har jap na nimakẖ jāpi▫o arath ḏarab ḏekẖ kacẖẖ sang nāhī cẖalnā. ||1||

 

You apply (chandan) sandalwood and other (choaa = distillate) scents on the body, (bhog karat) indulge in (aneykai) numerous (ras) pleasures of (bikaar) vices which (bikhiaa = poison) inebriate the mind. (Deykh-u = see) consider them (sagal) all (pheekey = insipid) not worth indulging in; practice of (naam-u) virtues and commands (ko) of (gobid/gobind = master of universe) the Almighty (ekai) alone is (neeko) good, (kahat hai) say (saadh jan) the seekers – from their experience.

But the human (tthaapio = makes) considers (tan-u) the body and (dhan-u) wealth (aapan = own) to be with his/her soul forever; and does not (jaapio) engage in (jaap-u) remembrance and practice of Naam of the Almighty (nimakh) for a moment. (Deykh-u) look at people dying; (kachh-u naahee) none of (arth) money or (drab-u) belongings (chalna = go, sang-i = with) accompanies on death. 1.

 

ਜਾ ਕੋ ਰੇ ਕਰਮੁ ਭਲਾ ਤਿਨਿ ਓਟ ਗਹੀ ਸੰਤ ਪਲਾ ਤਿਨ ਨਾਹੀ ਰੇ ਜਮੁ ਸੰਤਾਵੈ ਸਾਧੂ ਕੀ ਸੰਗਨਾ ॥ ਪਾਇਓ ਰੇ ਪਰਮ ਨਿਧਾਨੁ ਮਿਟਿਓ ਹੈ ਅਭਿਮਾਨੁ ਏਕੈ ਨਿਰੰਕਾਰ ਨਾਨਕ ਮਨੁ ਲਗਨਾ ॥੨॥੨॥੩੦॥

Jā ko re karam bẖalā ṯin ot gahī sanṯ palā ṯin nāhī re jam sanṯāvai sāḏẖū kī sangnā.  Pā▫i▫o re param niḏẖān miti▫o hai abẖimān ekai nirankār Nānak man lagnā. ||2||2||30||

 

(Ja ko) one whose (karam-u) past deeds were (bhalaa) good, that person (gahee) holds (palaa) the scarf of, i.e. follows (sant) the guru, for (ott) protection from vices; (jam-u) the agent of death does not (santaavai) torment (tin) those (sangna) in company (ki) of (saadhoo) the guru.

That person (mittio = effaces) gives up (abhimaan-u) vanity – from the mind and – (paaio) finds (param) the Supreme (nidhaan-u = treasure) Master within; his/her (man) mind (lagna) attaches to (nirankaar) the Formless Master (eykai) alone, says the fifth Nanak. 2. 2. 30.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੭       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 7  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (gahr-u 7) to be sung to the seventh beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਹਰਿ ਏਕੁ ਸਿਮਰਿ ਏਕੁ ਸਿਮਰਿ ਏਕੁ ਸਿਮਰਿ ਪਿਆਰੇ ॥ ਕਲਿ ਕਲੇਸ ਲੋਭ ਮੋਹ ਮਹਾ ਭਉਜਲੁ ਤਾਰੇ ॥ ਰਹਾਉ ॥

Har ek simar ek simar ek simar pi▫āre.  Kal kales lobẖ moh mahā bẖa▫ojal ṯāre. Rahā▫o.

 

O (piaarey) dear, (simar-i simar-i simar-i = remember in three ways) be conscious of the Almighty in thought, word and deed.

This will (taarey) ferry you across (maha = great) the difficult-to-cross (bhaujal-u) world-ocean, i.e. enable to overcome vices in the world-play, (kaleys) strife caused (kal-i) by conflicts and (lobh) craving.

(Rahaau) dwell on this and contemplate.

 

ਸਾਸਿ ਸਾਸਿ ਨਿਮਖ ਨਿਮਖ ਦਿਨਸੁ ਰੈਨਿ ਚਿਤਾਰੇ ॥ ਸਾਧਸੰਗ ਜਪਿ ਨਿਸੰਗ ਮਨਿ ਨਿਧਾਨੁ ਧਾਰੇ ॥੧॥

Sās sās nimakẖ nimakẖ ḏinas rain cẖiṯāre.  Sāḏẖsang jap nisang man niḏẖān ḏẖāre. ||1||

 

(Chitaarey) be conscious of the Almighty (saas-i sas-i) with every breath and (nimakh nimakh) every moment, of (dinas-u) day and (rain-i) night.

(Jap-i) recount virtues of the Master (saadhsang-i) in holy congregation (nisang = without hesitation) without thinking of anything else; (dhaarey) keep (nidhaan-u = treasure) Divine virtues (man-i) in mind. 1.

 

ਚਰਨ ਕਮਲ ਨਮਸਕਾਰ ਗੁਨ ਗੋਬਿਦ ਬੀਚਾਰੇ ॥ ਸਾਧ ਜਨਾ ਕੀ ਰੇਨ ਨਾਨਕ ਮੰਗਲ ਸੂਖ ਸਧਾਰੇ ॥੨॥੧॥੩੧॥
Cẖaran kamal namaskār gun gobiḏ bīcẖāre.  Sāḏẖ janā kī ren Nānak mangal sūkẖ saḏẖāre. ||2||1||31||

 

(Beechaarey) contemplate (gun) virtues of (gobid) the Almighty; (namskaar) pay obeisance to, and (kamal = lotus, charan = feet) respectfully live by commands of the Master.

Be (reyn) the dust of the feet of, i.e. humbly follow, (saadh janaa) the seekers; this (sadhaarey = supports) brings (mangal) joy and (sookh) peace of mind, says the fifth Nanak. 2. 1. 31.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੮ ਦੁਪਦੇ          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 8 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (dupdey) with two stanzas, (ghar-u 8) to sung to the eighth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖ ਪਾਵਉ ਸਾਸਿ ਸਾਸਿ ਸਮਾਲੇ ॥ ਇਹ ਲੋਕਿ ਪਰਲੋਕਿ ਸੰਗਿ ਸਹਾਈ ਜਤ ਕਤ ਮੋਹਿ ਰਖਵਾਲੇ ॥੧॥

Simra▫o simar simar sukẖ pāva▫o sās sās samāle.  Ih lok parlok sang sahā▫ī jaṯ kaṯ mohi rakẖvāle. ||1||

 

I (simrau) remember and (simar-i simar-i = remembering) be conscious of, and (samaaley = take care) pay attention to, – virtues and commands of the Almighty – (saas-i saas-i = with every breath) at every step of life.

(Ih) this is what (sang-i) accompanies and is (sahaaee) helpful (lok-i) in the world and (parlok-i) in the hereafter; it is (moh-i) my (rakhvaaley) protector (ja kat) everywhere. 1.

 

ਗੁਰ ਕਾ ਬਚਨੁ ਬਸੈ ਜੀਅ ਨਾਲੇ ॥ ਜਲਿ ਨਹੀ ਡੂਬੈ ਤਸਕਰੁ ਨਹੀ ਲੇਵੈ ਭਾਹਿ ਨ ਸਾਕੈ ਜਾਲੇ ॥੧॥ ਰਹਾਉ ॥

Gur kā bacẖan basai jī▫a nāle.  Jal nahī dūbai ṯaskar nahī levai bẖāhi na sākai jāle. ||1|| rahā▫o.

 

(Bachan-u = word) teachings of (gur) the guru (basai) ever stay (naaley) with my (jeea) soul.

They do not (ddoobai) drown (jal-i) in water, (taskar-u) a thief cannot (leyvai) take them away and (bhaah-i) fire (na saakai) cannot (jaaley) burn them, i.e. one who is sincere, is never distracted from the guru’s teachings by any cause. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਿਰਧਨ ਕਉ ਧਨੁ ਅੰਧੁਲੇ ਕਉ ਟਿਕ ਮਾਤ ਦੂਧੁ ਜੈਸੇ ਬਾਲੇ ॥ ਸਾਗਰ ਮਹਿ ਬੋਹਿਥੁ ਪਾਇਓ ਹਰਿ ਨਾਨਕ ਕਰੀ ਕ੍ਰਿਪਾ ਕਿਰਪਾਲੇ ॥੨॥੧॥੩੨॥

Nirḏẖan ka▫o ḏẖan anḏẖule ka▫o tik māṯ ḏūḏẖ jaise bāle.   Sāgar mėh bohith pā▫i▫o har Nānak karī kirpā kirpāle. ||2||1||32||

 

The guru’s word is (dhan-u) wealth (kau) for (nirdhan) for the poor, (ttik) the stick (kau) for (andhuley) the blind and is (jaisey) like (maat) the mother’s (doodh) milk for (baaley) the infant, i.e. is the support under all circumstances.

It is like (paaio) finding (bohith-u) a ship (mah-i) in (saagar) the ocean; it is obtained when (har-i) the Almighty (karee kripa) is merciful, i.e. the guru is found with Divine grace, says Nanak the fifth. 2. 1. 32.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਭਏ ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਗੋਬਿੰਦਾ ਅੰਮ੍ਰਿਤੁ ਰਿਦੈ ਸਿੰਚਾਈ ॥ ਨਵ ਨਿਧਿ ਰਿਧਿ ਸਿਧਿ ਹਰਿ ਲਾਗਿ ਰਹੀ ਜਨ ਪਾਈ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Bẖa▫e kirpāl ḏa▫i▫āl gobinḏā amriṯ riḏai sincẖā▫ī.  Nav niḏẖ riḏẖ siḏẖ har lāg rahī jan pā▫ī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. When (daiaal) the compassionate (gobinda) Almighty (kripaal) bestows grace, (amrit-u = nectar) the life-giving elixir of Naam, (sinchaaee) rinses (ridai) in the mind, i.e. the Almighty comes to the mind.

Then it is as if (nav nidh-i = nine treasures) all treasures of the world and (ridh-i sadh-i) supernatural powers (laag-i rahi) touch (paaee) the feet of, i.e. are on call for, (jan = servant) the devotee of (har-i) the Almighty. 1.

 

ਸੰਤਨ ਕਉ ਅਨਦੁ ਸਗਲ ਹੀ ਜਾਈ ॥ ਗ੍ਰਿਹਿ ਬਾਹਰਿ ਠਾਕੁਰੁ ਭਗਤਨ ਕਾ ਰਵਿ ਰਹਿਆ ਸ੍ਰਬ ਠਾਈ ॥੧॥ ਰਹਾਉ ॥
Sanṯan ka▫o anaḏ sagal hī jā▫ī.  Garihi bāhar ṯẖākur bẖagṯan kā rav rahi▫ā sarab ṯẖā▫ī. ||1|| rahā▫o.

 

(Kau) for (santan) the saints, there is (anad-u) joy (sagal) at all (jaaee) places – they are at peace everywhere.

Being (rav-i rahiaa = pervades) present in (srab) all (tthaaee) places, (tthaakur-u) the Master is the protector of (bhagtan) the devotees (grih-i = at home, baahar-i = outside) everywhere. 1.

(Rahaau) dwell on this and contemplate.

 

ਤਾ ਕਉ ਕੋਇ ਨ ਪਹੁਚਨਹਾਰਾ ਜਾ ਕੈ ਅੰਗਿ ਗੁਸਾਈ ॥ ਜਮ ਕੀ ਤ੍ਰਾਸ ਮਿਟੈ ਜਿਸੁ ਸਿਮਰਤ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈ ॥੨॥੨॥੩੩॥

Ŧā ka▫o ko▫e na pahucẖanhārā jā kai ang gusā▫ī.  Jam kī ṯarās mitai jis simraṯ Nānak nām ḏẖi▫ā▫ī. ||2||2||33||

 

(Koey na) no one (pahuchanhaara) can reach the state of those (ja kai) who have (ang-i) support of (gusaaee) the Master of the universe, by (simrat) invoking whom (traas) fear (ki) of (jam) the agent of death (mittai = effaced) is removed; therefore (dhiaaee) pay attention to (naam-u) Divine virtues and commands, says the fifth Nanak. 2. 2. 33.

 

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Note: The message of this Shabad by the fifth Guru is that one seeks help of others to serve his/her purpose. But ultimately it is always found wanting because humans have limited capability. One needs to rely on the highest authority, the Almighty. This translates in conducting the self by Naam, i.e. emulating virtues and obeying commands/will of the Almighty. The fifth Guru says in Sukhmani Sahib. Maanukh ki tteyk birthee sabh jaan. Consider support of humans unreliable.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਦਰਬਵੰਤੁ ਦਰਬੁ ਦੇਖਿ ਗਰਬੈ ਭੂਮਵੰਤੁ ਅਭਿਮਾਨੀ ॥ ਰਾਜਾ ਜਾਨੈ ਸਗਲ ਰਾਜੁ ਹਮਰਾ ਤਿਉ ਹਰਿ ਜਨ ਟੇਕ ਸੁਆਮੀ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Ḏarabvanṯ ḏarab ḏekẖ garbai bẖūmvanṯ abẖimānī.  Rājā jānai sagal rāj hamrā ṯi▫o har jan tek su▫āmī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Darabvant-u) a wealthy person (garbai) is proud (deykh-i) seeing his/her (darab-u) wealth, and (bhoomvant-u) a property owner is similarly (abhimaanee) proud – because of his/her property.

(Raaja) a king (jaanai) thinks (sagal) the whole world is (hamra = my) his (raaj-u) kingdom, i.e. their possessions are their strength, (tio) similarly (har-i = Almighty, jan = servant) a devotee feels satisfied with (tteyk) support of the Supreme (suaami) Master – and gain confidence. 1.

 

ਜੇ ਕੋਊ ਅਪੁਨੀ ਓਟ ਸਮਾਰੈ ॥ ਜੈਸਾ ਬਿਤੁ ਤੈਸਾ ਹੋਇ ਵਰਤੈ ਅਪੁਨਾ ਬਲੁ ਨਹੀ ਹਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Je ko▫ū apunī ot samārai.  Jaisā biṯ ṯaisā ho▫e varṯai apunā bal nahī hārai. ||1|| rahā▫o.

 

(Jey) if (ko-oo) someone (samaarai) keeps in mind (apunee = own) his/her (ott = protection) strength.

S/he (hoey vartai = conducts) acts (taisa) according to (jaisa = as) what (bit-u = finances) resources s/he has; s/he does not (haarai) fail if s/he acts according to his/her (bal) strength; – that is why the devotees seek protection of the Almighty who has no limitation on resources. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਨ ਤਿਆਗਿ ਭਏ ਇਕ ਆਸਰ ਸਰਣਿ ਸਰਣਿ ਕਰਿ ਆਏ ॥ ਸੰਤ ਅਨੁਗ੍ਰਹ ਭਏ ਮਨ ਨਿਰਮਲ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਏ ॥੨॥੩॥੩੪॥

Ān ṯi▫āg bẖa▫e ik āsar saraṇ saraṇ kar ā▫e.  Sanṯ anugrah bẖa▫e man nirmal Nānak har gun gā▫e. ||2||3||34||

 

I (kar-i aaey) having tried (saran-i saran-i) many other sanctuaries, (tiaag-i) left (aan) others and (bhaey) became dependent on (ik) the one (aasar/aasar) support – of the Almighty.

Says the fifth Nanak: This happened with (anugrah) kindness/guidance of (sant) the guru, to (nirmal) purify (man) the mind of other ideas and to (gaaey = sing) praise/emulate (gun) virtues of (har-i) the Almighty. 2. 3. 34.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਾ ਕਉ ਹਰਿ ਰੰਗੁ ਲਾਗੋ ਇਸੁ ਜੁਗ ਮਹਿ ਸੋ ਕਹੀਅਤ ਹੈ ਸੂਰਾ ॥ ਆਤਮ ਜਿਣੈ ਸਗਲ ਵਸਿ ਤਾ ਕੈ ਜਾ ਕਾ
ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jā ka▫o har rang lāgo is jug mėh so kahī▫aṯ hai sūrā.  Āṯam jiṇai sagal vas ṯā kai jā kā saṯgur pūrā. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. One (ja kau = to whom) who (rang laago) is imbued with (rang-u) love of (har-i) the Almighty (mah-i) in (is-u = this, jug-u = age) human birth, (so) that person is (kaheeat) called (soora) a warrior – because love for the Almighty comes after overcoming evil within.

One who (jinai) conquers (aatam = inner-self) the mind, (sagal) everyone (vas-i) is under control (ta kai) of that person; s/he is one (ja ka) who follows (poora) the perfect (satigur-u) true guru. 1.

 

Page 680

 

ਠਾਕੁਰੁ ਗਾਈਐ ਆਤਮ ਰੰਗਿ ॥ ਸਰਣੀ ਪਾਵਨ ਨਾਮ ਧਿਆਵਨ ਸਹਜਿ ਸਮਾਵਨ ਸੰਗਿ ॥੧॥ ਰਹਾਉ ॥

Ŧẖākur gā▫ī▫ai āṯam rang.  Sarṇī pāvan nām ḏẖi▫āvan sahj samāvan sang. ||1|| rahā▫o.

 

We should (gaaeeai = sing) praise (tthaakur-u) the Master (rang-i) with love (aatam) from within.

Those who (paavan) place themselves (sarni = santuary) in care of the Master and (dhiaavan) pay attention to (naam) Divine virtues and commands, they (samavan) merge (sang-i) with the Master (sahj-i) effortlessly. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਨ ਕੇ ਚਰਨ ਵਸਹਿ ਮੇਰੈ ਹੀਅਰੈ ਸੰਗਿ ਪੁਨੀਤਾ ਦੇਹੀ ॥ ਜਨ ਕੀ ਧੂਰਿ ਦੇਹੁ ਕਿਰਪਾ ਨਿਧਿ ਨਾਨਕ ਕੈ ਸੁਖੁ ਏਹੀ ॥੨॥੪॥੩੫॥

Jan ke cẖaran vasėh merai hī▫arai sang punīṯā ḏehī.  Jan kī ḏẖūr ḏeh kirpā niḏẖ Nānak kai sukẖ ehī. ||2||4||35||

 

May (charan) the feet of such (jan) devotees (vasah-i) abide in (meyrai) my (heearai/hirdai) mind, i.e. may I follow the devotees; in their (sang-i) company (deyhee = body) thoughts, words and deeds are (puneeta) purified.

O Almighty (kirpa nidh-i) treasure of mercy, please (deyh-u) grant me (dhoor-i) the dust of the feet of (jan) the devotees; (eyhee) this is (sukh-u) comfort (kai) for the fifth Nanak. 2. 4. 35.

 

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Note: The Shabad below states that some people display piety or religiosity to deceive others; however, the Almighty knows their intentions. This hypocrisy is due to the delusion that the Almighty is not present, and watching. However, God, the Spirit is present everywhere and is aware of everything. One does not transgress when the delusion ends. Being conscious of the presence of the Almighty is to be aware of Divine virtues and commands and conforming to them.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਤਨ ਕਰੈ ਮਾਨੁਖ ਡਹਕਾਵੈ ਓਹੁ ਅੰਤਰਜਾਮੀ ਜਾਨੈ ॥ ਪਾਪ ਕਰੇ ਕਰਿ ਮੂਕਰਿ ਪਾਵੈ ਭੇਖ ਕਰੈ ਨਿਰਬਾਨੈ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jaṯan karai mānukẖ dėhkāvai oh anṯarjāmī jānai.  Pāp kare kar mūkar pāvai bẖekẖ karai nirbānai. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. A person (jatan karai) makes efforts to (ddahkaavai) deceive (maanukh) people; but (oh-u = that) the Almighty (antarjaamee) knower of minds, (jaanai) knows it all.

Such a person (mookar paavai) denies (karey) committing any (paap) transgression and (karai) adopts (bheykh) the guise of (nirbaanai = purity/freedom from temptations) of piety, to hide behind it. 1.

 

ਜਾਨਤ ਦੂਰਿ ਤੁਮਹਿ ਪ੍ਰਭ ਨੇਰਿ ॥ ਉਤ ਤਾਕੈ ਉਤ ਤੇ ਉਤ ਪੇਖੈ ਆਵੈ ਲੋਭੀ ਫੇਰਿ ॥ ਰਹਾਉ ॥

Jānaṯ ḏūr ṯumėh parabẖ ner.  Uṯ ṯākai uṯ ṯe uṯ pekẖai āvai lobẖī fer. Rahā▫o.

 

The humans (jaanat) consider (tumah-i) You (prabh) the Master, (door-i) far somewhere – and not watching, but You are (neyr-i = near) within every creature, o Almighty, i.e. the conscience tells one whether what s/he is doing is right or wrong.

S/he (taakai) looks (ut) there, and (tey) from (ut) there (peykhai) looks to (ut) another side, i.e. looks all over if someone is watching his/her wrong-doing, and (lobhee = greed) with mind on it (aavai) comes (pheyr-i) back to commit that act – and this causes him/her to remain in cycles of births and deaths.

(Rahaau) dwell on this and contemplate.

 

ਜਬ ਲਗੁ ਤੁਟੈ ਨਾਹੀ ਮਨ ਭਰਮਾ ਤਬ ਲਗੁ ਮੁਕਤੁ ਨ ਕੋਈ ॥ ਕਹੁ ਨਾਨਕ ਦਇਆਲ ਸੁਆਮੀ ਸੰਤੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥੨॥੫॥੩੬॥

Jab lag ṯutai nāhī man bẖarmā ṯab lag mukaṯ na ko▫ī.  Kaho Nānak ḏa▫i▫āl su▫āmī sanṯ bẖagaṯ jan so▫ī. ||2||5||36||

 

(Jab lag-u) as long as (bharma) delusion of (man) the mind does not (tuttai = break) end, (tab lag-u) until then, (na koee = not any) no one can get (mukat-i = emancipation) freedom from vices.

However, (soee) only that person – is freed of vices and – becomes (sant) a saint or (jan-u) a humble (bhagat) devotee to whom (suaamee) the Master is (daiaal) gracious, i.e. s/he is motivated from within – and not by pretention, says fifth Nanak. 2. 5. 36.

 

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Note: Like we need material things to sustain physical life, Naam, or awareness of Divine virtues and commands, is the necessary resource for the soul to sustain and conduct itself. This wealth is real because unlike other wealth, Naam goes with the soul even after death. Awareness of Naam is obtained from the guru by one with good fortune. The fifth Guru emphasizes at the end of the Shabad that only that person who takes Naam as the support and makes practice of Naam as way of life, benefits from human birth to attain union with the Creator.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਗੁਰਿ ਦੀਓ ਹੈ ਅਪੁਨੈ ਜਾ ਕੈ ਮਸਤਕਿ ਕਰਮਾ ॥ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ਨਾਮੁ ਜਪਾਵੈ ਤਾ ਕਾ ਜੁਗ ਮਹਿ ਧਰਮਾ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Nām gur ḏī▫o hai apunai jā kai masṯak karmā.  Nām ḏariṛ▫āvai nām japāvai ṯā kā jug mėh ḏẖarmā. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Apunai = own) one’s (gur-i) guru (deeo = gives) imparts awareness of (naam-u) Divine virtues and commands to one (ja kai) in whose (karma = grace, mastak-i = on forehead) destiny it is so written, i.e. it is preordained based on past deeds.

The guru (drirravai) creates firm commitment to, and (japaavai) motivates to remember and practice, (naam-u) Divine virtues and commands, which is (ta kai = of that) his/her (dharma = duty) prescribed way of life (mah-i) in (jug = this age) human birth. 1.

 

ਜਨ ਕਉ ਨਾਮੁ ਵਡਾਈ ਸੋਭ ॥ ਨਾਮੋ ਗਤਿ ਨਾਮੋ ਪਤਿ ਜਨ ਕੀ ਮਾਨੈ ਜੋ ਜੋ ਹੋਗ ॥੧॥ ਰਹਾਉ ॥

Jan ka▫o nām vadā▫ī sobẖ.  Nāmo gaṯ nāmo paṯ jan kī mānai jo jo hog. ||1|| rahā▫o.

 

(Kau) for (jan = servant) the seeker of the Almighty, living by Naam is in itself his/her (vaddaaee) praise and (sobh/sobha) glory.

Practice (naamo) of Naam brings (gat-i) freedom from vices and (pat-i) honor in the world and in Divine court (kee = of) for (jan) the devotee; s/he is one who (maanai) accepts (jo jo) whatever (hog) happens, i.e. accepts Divine will happily. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾਮ ਧਨੁ ਜਿਸੁ ਜਨ ਕੈ ਪਾਲੈ ਸੋਈ ਪੂਰਾ ਸਾਹਾ ॥ ਨਾਮੁ ਬਿਉਹਾਰਾ ਨਾਨਕ ਆਧਾਰਾ ਨਾਮੁ ਪਰਾਪਤਿ ਲਾਹਾ ॥੨॥੬॥੩੭॥

Nām ḏẖan jis jan kai pālai so▫ī pūrā sāhā.  Nām bi▫uhārā Nānak āḏẖārā nām parāpaṯ lāhā. ||2||6||37||

 

One (jis kai) in whose (paalai) possession is (dhan-u) the wealth of, i.e. who conducts the self by, Naam, (soee) that person is (poora = perfect) truly (saahaa) rich.

Naam is his/her (biayhaara = dealings) way of life, and (aadhaara = support) guide; Naam is (prapat-i) obtained as (laahaa) profit by such conduct, i.e. enriches the self with practice of Naam or Divine virtues and commands, says the fifth Nanak. 2. 6. 37. 

 

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.