SGGS pp 680-682, Dhanaasri M: 5, Shabads 38-48.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਨੇਤ੍ਰ ਪੁਨੀਤ ਭਏ ਦਰਸ ਪੇਖੇ ਮਾਥੈ ਪਰਉ ਰਵਾਲ ॥ ਰਸਿ ਰਸਿ ਗੁਣ ਗਾਵਉ ਠਾਕੁਰ ਕੇ ਮੋਰੈ ਹਿਰਦੈ ਬਸਹੁ ਗੋਪਾਲ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Neṯar punīṯ bẖa▫e ḏaras pekẖe māthai para▫o ravāl.  Ras ras guṇ gāva▫o ṯẖākur ke morai hirḏai bashu gopāl. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri.  (Neytr) the eyes (bhaey) are (puneet) purified (peykhey) by seeing (daras) sight of the Almighty, i.e. the mind is purified of vices by being aware of Divine virtues and commands; may (ravaal) the dust of the feet of the Almighty (parau) be put (maathai) on the forehead, i.e. may I pay obeisance and submit to Divine commands.

And may I (gaavau = sing) remember (gun) virtues of (tthaakur) the Master (ras-i ras-i) with relish; O (gopaal) Sustainor of the universe, please (basah-u) abide (hirdai) in my mind – so that I am ever conscious of You. 1.

 

ਤੁਮ ਤਉ ਰਾਖਨਹਾਰ ਦਇਆਲ ॥ ਸੁੰਦਰ ਸੁਘਰ ਬੇਅੰਤ ਪਿਤਾ ਪ੍ਰਭ ਹੋਹੁ ਪ੍ਰਭੂ ਕਿਰਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Ŧum ṯa▫o rākẖanhār ḏa▫i▫āl.  Sunḏar sugẖar be▫anṯ piṯā parabẖ hohu parabẖū kirpāl. ||1|| rahā▫o.

 

O (daiaal) compassionate Master, (tum tau) You are ever (raakhanhaar) the protector from vices.

You are (sundar = beautiful) fascinating, (sughar = well groomed) sublime and (beyant) Infinite; please (hoh-u) be (kripaal) kind – and protect – like (pitaa) a father. 1.

(Rahaau) dwell on this and contemplate

 

ਮਹਾ ਅਨੰਦ ਮੰਗਲ ਰੂਪ ਤੁਮਰੇ ਬਚਨ ਅਨੂਪ ਰਸਾਲ ॥ ਹਿਰਦੈ ਚਰਣ ਸਬਦੁ ਸਤਿਗੁਰ ਕੋ ਨਾਨਕ ਬਾਂਧਿਓ ਪਾਲ ॥੨॥੭॥੩੮॥

Mahā anand mangal rūp ṯumre bacẖan anūp rasāl.  Hirḏai cẖaraṇ sabaḏ saṯgur ko Nānak bāʼnḏẖi▫o pāl. ||2||7||38||

 

There is (mahaa) great (anand) bliss and (mangal) joy in having (tumrey) Your (roop = form) vision; Your (bachan) words are (anoop) incomparable and (rasaal) sweet, i.e. I respectfully and happily accept Your commands.

I keep (hirdai) in mind Your (charan = feet) commands, and (sabad-u = word) teachings (ko) of (satigur) the true guru, (baandhio = tied, paal = my garment) secured i.e. am committed to Divine commands as taught by the guru, says the fifth Nanak. 2. 3. 38.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਅਪਨੀ ਉਕਤਿ ਖਲਾਵੈ ਭੋਜਨ ਅਪਨੀ ਉਕਤਿ ਖੇਲਾਵੈ ॥ ਸਰਬ ਸੂਖ ਭੋਗ ਰਸ ਦੇਵੈ ਮਨ ਹੀ ਨਾਲਿ ਸਮਾਵੈ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Apnī ukaṯ kẖalāvai bẖojan apnī ukaṯ kẖelāvai.  Sarab sūkẖ bẖog ras ḏevai man hī nāl samāvai. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. The Creator (khalaavai = gives to eat, bhojan = food) feeds, i.e. provides the wherewithal, and (kheylaavai = causes to play) allots roles to the creatures according to (apni = own) IT’s (ukat) plan, based on their past deeds.

IT (deyvai) gives (sarab) all (sookh) comforts, (bhog ras) physical pleasures and (samaavai) is present (naal-i) with (man) the mind – is ever with the creatures. 1.

 

ਹਮਰੇ ਪਿਤਾ ਗੋਪਾਲ ਦਇਆਲ ॥ ਜਿਉ ਰਾਖੈ ਮਹਤਾਰੀ ਬਾਰਿਕ ਕਉ ਤੈਸੇ ਹੀ ਪ੍ਰਭ ਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Hamre piṯā gopāl ḏa▫i▫āl.  Ji▫o rākẖai mėhṯārī bārik ka▫o ṯaise hī parabẖ pāl. ||1|| rahā▫o.

 

The (gopaal = Sustainer) Almighty, (hamrey) our (pitaa) father, is (daiaal) compassionate.

(Jiau) like (mahtaari) the mother (raakhai) looks after (baarik) the child, (hi) exactly (taisey) that way (prabh) the Master (paal) nurtures the creatures. 1.

(Rahaau) contemplate and dwell this.

 

ਮੀਤ ਸਾਜਨ ਸਰਬ ਗੁਣ ਨਾਇਕ ਸਦਾ ਸਲਾਮਤਿ ਦੇਵਾ ॥ ਈਤ ਊਤ ਜਤ ਕਤ ਤਤ ਤੁਮ ਹੀ ਮਿਲੈ ਨਾਨਕ ਸੰਤ ਸੇਵਾ ॥੨॥੮॥੩੯॥

Mīṯ sājan sarab guṇ nā▫ik saḏā salāmaṯ ḏevā.  Īṯ ūṯ jaṯ kaṯ ṯaṯ ṯum hī milai Nānak sanṯ sevā. ||2||8||39||

 

(Deyva = object of worship) the Almighty is our (meet) friend and (saajan) companion; IT is (naaik) the master of (sarab) all (gun) virtues, and (sadaa) ever (salamat-i) imperishable, i.e. is eternal.

O Almighty, (eet = here) in this world or (oot = there) in the hereafter, (jat kat) wherever we look (tat) there (tum hi) only You are present, i.e. only Your writ runs everywhere, but You are unseen; Your vision (milai) is obtained by (seyva = service) following (sant) the guru’s guidance, says fifth Nanak. 2. 8. 39.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਸੰਤ ਕ੍ਰਿਪਾਲ ਦਇਆਲ ਦਮੋਦਰ ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਜਾਰੇ ॥ ਰਾਜੁ ਮਾਲੁ ਜੋਬਨੁ ਤਨੁ ਜੀਅਰਾ ਇਨ ਊਪਰਿ ਲੈ ਬਾਰੇ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Sanṯ kirpāl ḏa▫i▫āl ḏamoḏar kām kroḏẖ bikẖ jāre.  Rāj māl joban ṯan jī▫arā in ūpar lai bāre. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri.  (Sant) the saints are (kripaal) kind to impart – awareness of virtues and commands of (damodar = Krishna of the Mahabharata who had rope round the waist, metaphor for) the Almighty, which (jaarey/jaaley = burns) destroy (bikh-u = poison) the vices of (kaam) lust and (krodh) anger from the mind.

I (lai baarey) would sacrifice (raaj-u = kingdom) authority, (maal-u) wealth, (joban-u = youth) pleasures of life, (tan-u) body and (jeeara) soul (oopar-i) on (in) them, i.e. would give up everything to be in the company of the saints. 1. 

 

ਮਨਿ ਤਨਿ ਰਾਮ ਨਾਮ ਹਿਤਕਾਰੇ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਮੰਗਲ ਸਹਿਤ ਭਵ ਨਿਧਿ ਪਾਰਿ ਉਤਾਰੇ ॥ ਰਹਾਉ ॥
Man ṯan rām nām hiṯkāre.  Sūkẖ sahj ānanḏ mangal sahiṯ bẖav niḏẖ pār uṯāre. Rahā▫o.

 

We should (hitkaarey) love and practice (raam naaam) virtues and commands of the Almighty (man-i = in mind) in thought and (tan-i = body) deed.

Conformance to Naam (utaarey = lands, paar-i = on the far shore) take one across (bhav = world, nidh-i = treasure – of water) the world-ocean and unite with by the Almighty, (sahit) with (sookh) peace, (anand) joy, (sahj) poise and (mangal) happiness.

(Rahaau) dwell on this and contemplate.

 

Page 681

 

ਧੰਨਿ ਸੁ ਥਾਨੁ ਧੰਨਿ ਓਇ ਭਵਨਾ ਜਾ ਮਹਿ ਸੰਤ ਬਸਾਰੇ ॥ ਜਨ ਨਾਨਕ ਕੀ ਸਰਧਾ ਪੂਰਹੁ ਠਾਕੁਰ ਭਗਤ ਤੇਰੇ ਨਮਸਕਾਰੇ ॥੨॥੯॥੪੦॥

Ḏẖan so thān ḏẖan o▫e bẖavnā jā mėh sanṯ basāre.  Jan Nānak kī sarḏẖā pūrahu ṯẖākur bẖagaṯ ṯere namaskāre. ||2||9||40||

 

(Dha’nn-i) blessed is (s-u) that (thaan-u) place and (oey) that (bhavna) home (mah-i) in (ja) which (sant) the saints (basaarey) live, i.e. the holy congregation is blessed – because the Almighty is remembered there.

O (tthaakur) Master, please (poorahu) fulfill (sardha) the wish of (jan) the humble fifth Nanak, the seeker, to (namaskaarey = pay obeisance) serve and follow (teyrey) Your (bhagat) devotees. 2. 9. 40.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਛਡਾਇ ਲੀਓ ਮਹਾ ਬਲੀ ਤੇ ਅਪਨੇ ਚਰਨ ਪਰਾਤਿ ॥ ਏਕੁ ਨਾਮੁ ਦੀਓ ਮਨ ਮੰਤਾ ਬਿਨਸਿ ਨ ਕਤਹੂ ਜਾਤਿ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Cẖẖadā▫e lī▫o mahā balī ṯe apne cẖaran parāṯ.  Ėk nām ḏī▫o man mannṯā binas na kaṯhū jāṯ. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri.  The true guru (paraat) placed me at (apney = own) his (charan) feet, i.e. imparted his teachings, and (leeo chhaddaaey) freed (tey) from (maha = great, bali = powerful) the very strong – temptations in the world-play.

He (deeo) gave me (manta) the mantra/instruction to obey (naam-u) commands of (eyk-u) the One Almighty and keep it in (man) mind; now I shall (katah-u na) never (binas-i = perish) fall prey to vices. 1.

 

ਸਤਿਗੁਰਿ ਪੂਰੈ ਕੀਨੀ ਦਾਤਿ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੀਓ ਕੀਰਤਨ ਕਉ ਭਈ ਹਮਾਰੀ ਗਾਤਿ ॥ ਰਹਾਉ ॥

Saṯgur pūrai kīnī ḏāṯ.  Har har nām ḏī▫o kīrṯan ka▫o bẖa▫ī hamārī gāṯ. Rahā▫o.

 

(Poorai) the true (satigur-i) true guru (keeni) gave this (daat-i) benediction.

He (deeo = gave) imparted me awareness of (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (kau) for (keertan) praise, i.e. to remember and practice; with this, (hamaari) my (gaat-i) emancipation (bhaee) happened, i.e. I got freedom from vices in the world-play.

(Rahaau) dwell on this and contemplate.

 

ਅੰਗੀਕਾਰੁ ਕੀਓ ਪ੍ਰਭਿ ਅਪੁਨੈ ਭਗਤਨ ਕੀ ਰਾਖੀ ਪਾਤਿ ॥ ਨਾਨਕ ਚਰਨ ਗਹੇ ਪ੍ਰਭ ਅਪਨੇ ਸੁਖੁ ਪਾਇਓ ਦਿਨ ਰਾਤਿ ॥੨॥੧੦॥੪੧॥

Angīkār kī▫o parabẖ apunai bẖagṯan kī rākẖī pāṯ.  Nānak cẖaran gahe parabẖ apne sukẖ pā▫i▫o ḏin rāṯ. ||2||10||41||

 

(Prabh-i) the Master (apunai = own) of all has always (raakhi) preserved (paat-i) the honor (ki) of (bhagtan) the devotees and (angikaar-u keeo) accepts them for union.

Those who (gahey) hold (charan) the feet of (prabh) the Master (apney = own) of all, (paaio) experience (din = during day, raat-i = at night) eternal (sukh-u) peace, i.e. merge in the Creator, says the fifth Nanak. 2. 10. 41.

 

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Note: The Shabad below describes the state of a person who engages only in material pursuits, and at the end, prays for him/her.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਪਰ ਹਰਨਾ ਲੋਭੁ ਝੂਠ ਨਿੰਦ ਇਵ ਹੀ ਕਰਤ ਗੁਦਾਰੀ ॥ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਆਸ ਮਿਥਿਆ ਮੀਠੀ ਇਹ ਟੇਕ ਮਨਹਿ ਸਾਧਾਰੀ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Par harnā lobẖ jẖūṯẖ ninḏ iv hī karaṯ guḏārī.  Marig ṯarisnā ās mithi▫ā mīṯẖī ih tek manėh sāḏẖārī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri.  (Harna) taking away (par) others’ property, (lobh-u) greed, (jhootth) speaking falsehoods and (nind) slander; life of one who forgers God (gudaari) passes (karat = doing) acting (iv hi) like this only.

Like (mrig = deer, trisna = thirst) the deer running to the mirage in the desert, s/he finds (mithiaa) false (aas) hopes (meetthee) sweet, i.e. likes to depend on others, and (sadhaari) keeps this (tteyk = support) expectation in mind. 1.

 

ਸਾਕਤ ਕੀ ਆਵਰਦਾ ਜਾਇ ਬ੍ਰਿਥਾਰੀ ॥ ਜੈਸੇ ਕਾਗਦ ਕੇ ਭਾਰ ਮੂਸਾ ਟੂਕਿ ਗਵਾਵਤ ਕਾਮਿ ਨਹੀ ਗਾਵਾਰੀ ॥ ਰਹਾਉ ॥

Sākaṯ kī āvraḏā jā▫e barithārī.  Jaise kāgaḏ ke bẖār mūsā tūk gavāvaṯ kām nahī gāvārī. Rahā▫o.

 

(Aavarda) the human life (ki) of (saakat = worshipper of Shakti) one who turns away from God (jaaey) goes (brithaari) in vain.

(Jaisey) like (moosa) a mouse (ttook-i) nibbles at, and (gavaavat) destroys, (bhaar) loads of (kaagad) paper, similarly (gaavaari) the foolish person does things which (nahi kaam-i) are of no use.

(Rahaau) dwell on this and contemplate.

 

ਕਰਿ ਕਿਰਪਾ ਪਾਰਬ੍ਰਹਮ ਸੁਆਮੀ ਇਹ ਬੰਧਨ ਛੁਟਕਾਰੀ ॥ ਬੂਡਤ ਅੰਧ ਨਾਨਕ ਪ੍ਰਭ ਕਾਢਤ ਸਾਧ ਜਨਾ ਸੰਗਾਰੀ ॥੨॥੧੧॥੪੨॥

Kar kirpā pārbarahm su▫āmī ih banḏẖan cẖẖutkārī.  Būdaṯ anḏẖ Nānak parabẖ kādẖaṯ sāḏẖ janā sangārī. ||2||11||42||

 

O (paarbrahm) the Supreme (suaami) Master, please (kar-i kirpa) bestow grace, and (chhuttkaari) free him/her from (ih) this (bandhan) bondage to vices.

Those (booddat = drowning) lost due to (andh) being blinded by attachment to vices, are (kaaddhat) taken out by (Prabh) the Master, by causing to (sangaari) join and learn from company of (saadh janaa) seekers of the Almighty, i.e. one should join holy congregation; says the fifth Nanak. 2. 11. 42.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪਨਾ ਸੀਤਲ ਤਨੁ ਮਨੁ ਛਾਤੀ ॥ ਰੂਪ ਰੰਗ ਸੂਖ ਧਨੁ ਜੀਅ ਕਾ ਪਾਰਬ੍ਰਹਮ ਮੋਰੈ ਜਾਤੀ ॥੧॥
Ḏẖanāsrī mėhlā 5.  Simar simar su▫āmī parabẖ apnā sīṯal ṯan man cẖẖāṯī.  Rūp rang sūkẖ ḏẖan jī▫a kā pārbarahm morai jāṯī. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Simar-i simar-i) by keeping in mind (apna = own) our (prabh-u) Almighty (suaami) Master – evil is kept at bay and – (tan-u) body, (man-u) mind and (chhaati = chest) heart remain (seetal) cool – are not attracted to vices.

(Roop) good looks, (rang) complexion, (sookh) comforts, (dhan-u) wealth, and (jaati) high caste/status (ka) of which (jeea) the creatures feel happy; satisfaction is obtained by remembrance of (paarbrahm) Supreme Master (morai = my) of all. 1.

 

ਰਸਨਾ ਰਾਮ ਰਸਾਇਨਿ ਮਾਤੀ ॥ ਰੰਗ ਰੰਗੀ ਰਾਮ ਅਪਨੇ ਕੈ ਚਰਨ ਕਮਲ ਨਿਧਿ ਥਾਤੀ ॥ ਰਹਾਉ ॥

Rasnā rām rasā▫in māṯī.  Rang rangī rām apne kai cẖaran kamal niḏẖ thāṯī. Rahā▫o.

 

My (rasna) tongue (maati = intoxicated, rasaain-i = with the elixir/drink) enjoys uttering the virtues of (raam) the all-pervasive Master.

It is (rangi) imbued (kai) with (rang) love of (raam) the Master (apney = own) of all, (thaati = bags) obtains (nidh-i) the treasure of (kaml) lotus (charan) feet of the Almighty, i.e. becomes aware of commands of the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਜਿਸ ਕਾ ਸਾ ਤਿਨ ਹੀ ਰਖਿ ਲੀਆ ਪੂਰਨ ਪ੍ਰਭ ਕੀ ਭਾਤੀ ॥ ਮੇਲਿ ਲੀਓ ਆਪੇ ਸੁਖਦਾਤੈ ਨਾਨਕ ਹਰਿ ਰਾਖੀ ਪਾਤੀ ॥੨॥੧੨॥੪੩॥

Jis kā sā ṯin hī rakẖ lī▫ā pūran parabẖ kī bẖāṯī.  Mel lī▫o āpe sukẖ▫ḏāṯai Nānak har rākẖī pāṯī. ||2||12||43||

 

The Almighty, (jis ka) of whom I (sa) belong (tin hi) That also (rakh-i leeaa) saved me from vices; (prabh ki) the Master’s (bhaat-i) way of doing things is (pooran) perfect.

(Aapey = self) the Almighty (sukhdaatai) giver of solace (meyl-i leeo) united with IT-self, and (raakhi) preserved my (paati) honor, says the fifth Nanak. 2. 12. 43.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਦੂਤ ਦੁਸਮਨ ਸਭਿ ਤੁਝ ਤੇ ਨਿਵਰਹਿ ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਤੁਮਾਰਾ ॥ ਜੋ ਜੋ ਤੇਰੇ ਭਗਤ ਦੁਖਾਏ ਓਹੁ ਤਤਕਾਲ ਤੁਮ ਮਾਰਾ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Ḏūṯ ḏusman sabẖ ṯujẖ ṯe nivrahi pargat parṯāp ṯumārā.  Jo jo ṯere bẖagaṯ ḏukẖā▫e oh ṯaṯkāl ṯum mārā. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Sabh-i) all (doot = messengers of evil) vices and (dusman) adversaries (nivrah-i) are kept at bay (tey) by invoking (tujh) You, o Almighty; this is (pragatt) manifestation of (tumaara) Your (prataap-u =) majesty, i.e. efficacy of Your obedience.

(Jo jo) anyone who (dukhaaey = cause pain) harms (teyrey) Your (bhagat) devotees, (tum) You (maarey) destroy (oh-u) him/her (tatkaal) instantly, i.e. one gives up by obeying Divine commands. 1.

 

ਨਿਰਖਉ ਤੁਮਰੀ ਓਰਿ ਹਰਿ ਨੀਤ ॥ ਮੁਰਾਰਿ ਸਹਾਇ ਹੋਹੁ ਦਾਸ ਕਉ ਕਰੁ ਗਹਿ ਉਧਰਹੁ ਮੀਤ ॥ ਰਹਾਉ ॥

Nirkẖa▫o ṯumrī or har nīṯ.  Murār sahā▫e hohu ḏās ka▫o kar gėh uḏẖrahu mīṯ. Rahā▫o.

 

I (neet) ever (nirkhau) look in (tumri) Your (or-i) direction, i.e. I rely only on the Almighty for solace.

O (muraar-i) Almighty, please (hoh-u) be (sahaahey) helpful (kau) to (daas = servant) Your devotee, (gah-i) hold my (kar-u) hand and (udhrah-u) pull me out of vices as (meet) friend, i.e. enable me to remember You so that I shed vices.

(Rahaau) dwell on this and contemplate.

 

ਸੁਣੀ ਬੇਨਤੀ ਠਾਕੁਰਿ ਮੇਰੈ ਖਸਮਾਨਾ ਕਰਿ ਆਪਿ ॥ ਨਾਨਕ ਅਨਦ ਭਏ ਦੁਖ ਭਾਗੇ ਸਦਾ ਸਦਾ ਹਰਿ ਜਾਪਿ ॥੨॥੧੩॥੪੪॥

Suṇī benṯī ṯẖākur merai kẖasmānā kar āp.  Nānak anaḏ bẖa▫e ḏukẖ bẖāge saḏā saḏā har jāp. ||2||13||44||

 

(Meyrai) my (tthaakur-i) Master (suni = listened) responded to my (beynti) entreaty and (khasmaana kar-i) patronises/protects me.

One who (sadaa sadaa) forever (jaap-i) keeps in mind (har-i) the Almighty, his/her (dukh) sufferings (bhaagey = run) leave, and s/he (bhaey = happens) enjoys (anand) bliss/happiness, says fifth Nanak. 2. 13. 44.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਚਤੁਰ ਦਿਸਾ ਕੀਨੋ ਬਲੁ ਅਪਨਾ ਸਿਰ ਊਪਰਿ ਕਰੁ ਧਾਰਿਓ ॥ ਕ੍ਰਿਪਾ ਕਟਾਖ੍ਯ੍ਯ ਅਵਲੋਕਨੁ ਕੀਨੋ ਦਾਸ ਕਾ ਦੂਖੁ ਬਿਦਾਰਿਓ ॥੧॥
Ḏẖanāsrī mėhlā 5.  Cẖaṯur ḏisā kīno bal apnā sir ūpar kar ḏẖāri▫o.  Kirpā katākẖ▫y avlokan kīno ḏās kā ḏūkẖ biḏāri▫o. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. The Almighty has (keeno = done) made applicable (apna = own) IT’s (bal-u = strength) writ in (chatur) all four (disaa) directions, i.e. laws of nature apply everywhere; IT (dhaario) puts IT’s (kar-u) hand (oopar-i) on (sir) the head – of the devotee, i.e. blesses with IT’s grace.

IT (avlokan keeno) casts (kattaakhaya) IT’s sight of (kripa) mercy, i.e. bestows grace, and (bidaario) ends (dookh) suffering of (daas) the servant/devotee. 1.

 

ਹਰਿ ਜਨ ਰਾਖੇ ਗੁਰ ਗੋਵਿੰਦ ॥ ਕੰਠਿ ਲਾਇ ਅਵਗੁਣ ਸਭਿ ਮੇਟੇ ਦਇਆਲ ਪੁਰਖ ਬਖਸੰਦ ॥ ਰਹਾਉ ॥

Har jan rākẖe gur govinḏ.  Kanṯẖ lā▫e avguṇ sabẖ mete ḏa▫i▫āl purakẖ bakẖsanḏ. Rahā▫o.

 

(Gur) the great (har-i) Almighty (govind) Master of the universe (raakhey) protects IT’s (jan) servants/devotees.

Being (daiaal purakh) compassionate and (bakhsand) forgiving, IT (kantth-i laaey = embraces) keeps them close to IT-self, i.e. in IT’s remembrance, and (meyttey = erases) dispels (sabh-i) all (avgun) vices of the devotees.

(Rahaau) dwell on this and contemplate.

 

ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥ ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥
Jo māgėh ṯẖākur apune ṯe so▫ī so▫ī ḏevai.  Nānak ḏās mukẖ ṯe jo bolai īhā ūhā sacẖ hovai. ||2||14||45||

 

(Jo) whatever the devotee (maangah-i) asks (tey) from (apuney = own) his/her (tthakur) Master, IT (deyvai) gives (soee soee) all that.

(Jo) whatever (daas-u) the devotee (bolai) speaks (tey) from (mukh) the mouth, i.e. wishes, that (sach-u hovai = becomes true) is attained by him/her both (eeha = here) in this world and (ooha = there) in the hereafter, i.e. has peace in life and his/her soul merges with the Almighty on death, says fifth Nanak. 2. 14. 45.

 

Page 682

 

Note: The message from this Shabad of the fifth Guru is that the Almighty takes care of those who place themselves in IT’s care. We should therefore live in obedience of the Almighty. This translates into a life lived by Naam or virtues and commands of the Almighty – naturally, not acting by self-will. One need not then worry about the future.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਅਉਖੀ ਘੜੀ ਨ ਦੇਖਣ ਦੇਈ ਅਪਨਾ ਬਿਰਦੁ ਸਮਾਲੇ ॥ ਹਾਥ ਦੇਇ ਰਾਖੈ ਅਪਨੇ ਕਉ ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਤਿਪਾਲੇ ॥੧॥

Ḏẖanāsrī mėhlā 5.  A▫ukẖī gẖaṛī na ḏekẖaṇ ḏe▫ī apnā biraḏ samāle.  Hāth ḏe▫e rākẖai apne ka▫o sās sās parṯipāle. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Samaaley = taking care/remembering) maintaining (apna = own) IT’s (birad-u) tradition, the Almighty does not (deykhan deyee = let see) let obedient devotees face (aukhi) difficult (gharri) time.  

The Almighty (deyee = gives, haath = hand) helps and (raakhai) protects (apney kau = own) IT’s devotee and (pratipaalai = nurtures) takes care of him/her (saas-i saas-i = with every breath) every moment, i.e.o problems are faced when one obeys the rules/natural laws. 1.

 

ਪ੍ਰਭ ਸਿਉ ਲਾਗਿ ਰਹਿਓ ਮੇਰਾ ਚੀਤੁ ॥ ਆਦਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸਦਾ ਸਹਾਈ ਧੰਨੁ ਹਮਾਰਾ ਮੀਤੁ ॥ ਰਹਾਉ ॥

Parabẖ si▫o lāg rahi▫o merā cẖīṯ.  Āḏ anṯ parabẖ saḏā sahā▫ī ḏẖan hamārā mīṯ. Rahā▫o.

 

(Meyra) my (cheet-u) mind (laag = attached, rahio = remains) is ever in remembrance – and obedience – (siau) of (prabh) the Master.

(Prabh-u) the Master (sadaa) forever (sahaaee = helpful) comes to the aid of the servant, (aad-i) from beginning to (ant) end; (hamaara) our (meet-u) friend is (dha’nn-u) great.

(Rahaau) dwell this and contemplate.

 

ਮਨਿ ਬਿਲਾਸ ਭਏ ਸਾਹਿਬ ਕੇ ਅਚਰਜ ਦੇਖਿ ਬਡਾਈ ॥ ਹਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਆਨਦ ਕਰਿ ਨਾਨਕ ਪ੍ਰਭਿ ਪੂਰਨ ਪੈਜ ਰਖਾਈ ॥੨॥੧੫॥੪੬॥

Man bilās bẖa▫e sāhib ke acẖraj ḏekẖ badā▫ī.  Har simar simar ānaḏ kar Nānak parabẖ pūran paij rakẖā▫ī. ||2||15||46||

 

My (man-i) mind (bhaey) is (bilaas-i) happy (deykh-i) seeing (achraj) the wondrous play and (baddaaee) virtues (key) of (sahib) the Master.

Says fifth Nanak: (Simar-i simar-i) ever remember and obey (har-i) Almighty and (anad/anand kar-i) be happy/have confidence that (prabh-i) the Master (pooran = fully) ever (rakhaaee) protects (paij) the honor of IT’s devotees. 2. 15. 46.

 

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Note: We are born to serve the purpose of the Creator with role being told to the soul before birth. This is Naam or instructions on how to lead life. Forgetting Naam under influence of temptations/distractions in life leads to straying off the path. Therefore ever remember the Almighty, o human being, says the fifth Guru in this Shabad – which means to lead life by Naam i.e. emulate Divine virtues and obey Divine commands.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਿਸ ਕਉ ਬਿਸਰੈ ਪ੍ਰਾਨਪਤਿ ਦਾਤਾ ਸੋਈ ਗਨਹੁ ਅਭਾਗਾ ॥ ਚਰਨ ਕਮਲ ਜਾ ਕਾ ਮਨੁ ਰਾਗਿਓ ਅਮਿਅ ਸਰੋਵਰ ਪਾਗਾ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Jis ka▫o bisrai parānpaṯ ḏāṯā so▫ī ganhu abẖāgā.  Cẖaran kamal jā kā man rāgi▫o ami▫a sarovar pāgā. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri. (Jis kau = to whom) one who (bisrai) forgets Naam or directions given by the (praanpat-i = master of life) the Creator and (daata = giver) provider, (ganh-u = count) consider (soee) that person (abhaaga) unfortunate. S/he strays from achieving the purpose of human birth, remains restless in life, and his/her soul fails to achieve union with the Creator after death.

(Ja ka) one whose (man-u) mind (raagio/rangio) is imbued with (charan = feet, kamal = lotus) obedience to the Almighty, that person (paaga) finds (sarovar) the pool of, i.e. purifies the self by bathing in, (ami-a/amrit) the life giving Naam/Divine virtues and commands – the guide for life. 1.

 

ਤੇਰਾ ਜਨੁ ਰਾਮ ਨਾਮ ਰੰਗਿ ਜਾਗਾ ॥ ਆਲਸੁ ਛੀਜਿ ਗਇਆ ਸਭੁ ਤਨ ਤੇ ਪ੍ਰੀਤਮ ਸਿਉ ਮਨੁ ਲਾਗਾ ॥ ਰਹਾਉ ॥

Ŧerā jan rām nām rang jāgā.  Ālas cẖẖīj ga▫i▫ā sabẖ ṯan ṯe parīṯam si▫o man lāgā. Rahā▫o.

 

O Almighty, imbued (rang-i) with love of (raam naam) Divine virtues and commands, (teyra) Your (jan = servant) devotee (jaaga = awake) remains vigilant to temptations in the world-play.

(Aalas-u = lethargy) indifference (sabh-u) totally (chheej-i gaiaa = finished) leaves (tey) from (tan) the body/actions once (man-u) the mind (laaga = attached) is in love (siau) with (preetam) the Beloved.

(Rahaau) dwell on this and contemplate.

 

ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਨਾਰਾਇਣ ਸਗਲ ਘਟਾ ਮਹਿ ਤਾਗਾ ॥ ਨਾਮ ਉਦਕੁ ਪੀਵਤ ਜਨ ਨਾਨਕ ਤਿਆਗੇ ਸਭਿ ਅਨੁਰਾਗਾ ॥੨॥੧੬॥੪੭॥

Jah jah pekẖa▫o ṯah nārā▫iṇ sagal gẖatā mėh ṯāgā.  Nām uḏak pīvaṯ jan Nānak ṯi▫āge sabẖ anurāgā. ||2||16||47||

 

(Jah jah) wherever I (peykhau) look, I find (naaraain) the Almighty (tah) there; IT is present (mah-i) in, and guides, (sagal) all (ghattaa = bodies) creatures, like (taaga) the string controls beads of a rosary.

Once (jan) the humble seeker (peevat = drank) tastes (udak-u = water) the elixir, i.e. experiences the pleasure of living by Naam/Divine virtues and commands, s/he (tiaagey) gives up (sabh-i) all (anuraaga = other love) other pursuits – and lives by Naam alone, says fifth Nanak. 2. 16. 47.

 

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Note: In this Shabad the fifth Guru motivates us to remember the Almighty, i.e. live by Divine virtues and commands – Naam and Hukam. One who does that has all objectives fulfilled because s/he does what s/he needs to do. The guru provides this motivation.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਜਨ ਕੇ ਪੂਰਨ ਹੋਏ ਕਾਮ ॥ ਕਲੀ ਕਾਲ ਮਹਾ ਬਿਖਿਆ ਮਹਿ ਲਜਾ ਰਾਖੀ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Jan ke pūran ho▫e kām.  Kalī kāl mahā bikẖi▫ā mėh lajā rākẖī rām. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Dhanaasri. All (kaam = work) objectives of (jan) the devotee, i.e. one who lives by Divine virtues and commands, (pooran hoey) are accomplished.

In this (kaal) age (kali) of conflicts and (maha) strong (bikhia = poison) temptations in the world-play, (raam) the all-pervasive Almighty (raakhi) preserves (lajaa) honour of one who obeys Naam, the natural aws. 1.

(Rahaau) dwell on this and contemplate

 

ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪੁਨਾ ਨਿਕਟਿ ਨ ਆਵੈ ਜਾਮ ॥ ਮੁਕਤਿ ਬੈਕੁੰਠ ਸਾਧ ਕੀ ਸੰਗਤਿ ਜਨ ਪਾਇਓ ਹਰਿ ਕਾ ਧਾਮ ॥੧॥

Simar simar su▫āmī parabẖ apunā nikat na āvai jām.  Mukaṯ baikunṯẖ sāḏẖ kī sangaṯ jan pā▫i▫o har kā ḏẖām. ||1||

 

One who (simar-i simar-i) keeps in mind virtues and commands of (parabh-u) the Almighty (suaami) Master (apuna = own) of all, (jam) the agent of Divine justice does not (aavai) come (nikatt-i) near him/her.

For him/her, (mukat-i) emancipation from vices and entry to (baikuntth = abode of Vishnu – metaphor for) heaven is obtained (sangat-i) with company/guidance of (saadh) the guru, i.e. in holy congregation – where the Master is remembered; (jan) the devotee (paaio) gets to (dhaam) the abode of (har-i) the Almighty and unites with IT. 1.

 

ਚਰਨ ਕਮਲ ਹਰਿ ਜਨ ਕੀ ਥਾਤੀ ਕੋਟਿ ਸੂਖ ਬਿਸ੍ਰਾਮ ॥ ਗੋਬਿੰਦੁ ਦਮੋਦਰ ਸਿਮਰਉ ਦਿਨ ਰੈਨਿ ਨਾਨਕ ਸਦ ਕੁਰਬਾਨ ॥੨॥੧੭॥੪੮॥

Cẖaran kamal har jan kī thāṯī kot sūkẖ bisrām.  Gobinḏ ḏamoḏar simra▫o ḏin rain Nānak saḏ kurbān. ||2||17||48||

 

(Charan kamal = lotus feet) submission to Divine commands is (thaati = bag) is the treasure of (jan) devotee of the Almighty; s/he gets to (bisraam) rest with (kott-i = crore/ten million) all (sookh) comforts, i.e. by way of union with the Creator.

I (simrau) remember the virtues of (damodar – metaphor for) the Almighty (gobind-u) Master (din) day and (rain-i) night, and (sad) ever (kurbaan = am sacrifice) adore IT, says the fifth Nanak. 2. 17. 48.

 

 

 

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.

 

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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.