SGGS pp 687-689, Dhanaasri M: 1, Chhant 1-3.

 

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਛੰਤ           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Dhanaasri (chhant) song of love and longing for the Almighty.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥ ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥

Ŧirath nāvaṇ jā▫o ṯirath nām hai.  Ŧirath sabaḏ bīcẖār anṯar gi▫ān hai.

 

I (jaau) go to (naavan-u) bathe (teerth-i) at places of pilgrimage; that (teerath-i) pilgrimage is washing vices off the mind by emulating (naam-u) Divine virtues.

Pilgrimage is (beechaar-u) to contemplate (sabad = Divine Word) Divine commands and (hai) is to get their (giaan-u) awareness (antar-i) within.

 

ਗੁਰ ਗਿਆਨੁ ਸਾਚਾ ਥਾਨੁ ਤੀਰਥੁ ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ ॥ ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ ਸਦਾ ਜਾਚਉ ਦੇਹੁ ਪ੍ਰਭ ਧਰਣੀਧਰਾ ॥

Gur gi▫ān sācẖā thān ṯirath ḏas purab saḏā ḏasāhrā.  Ha▫o nām har kā saḏā jācẖa▫o ḏeh parabẖ ḏẖarṇīḏẖarā.

 

This (giaan) awareness, is imparted by (gur) the guru and is (saachaa) the true/real (thaan-u) place of (teerath-u) pilgrimage – where the Hindu devotees are seen to go– on (das) ten (purab = festival) holy days (dasaahra) to banish ten types of wrong-doings.

(Hau) I (sadaa) ever (jaachau = ask) seek awareness of (naam-u) virtues of (har-i) the Almighty; please (deyhu = give) impart me these, o (dharnidharaa = support of the earth) Almighty (prabh) Master.

 

ਸੰਸਾਰੁ ਰੋਗੀ ਨਾਮੁ ਦਾਰੂ ਮੈਲੁ ਲਾਗੈ ਸਚ ਬਿਨਾ ॥ ਗੁਰ ਵਾਕੁ ਨਿਰਮਲੁ ਸਦਾ ਚਾਨਣੁ ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ ॥੧॥

Sansār rogī nām ḏārū mail lāgai sacẖ binā.  Gur vāk nirmal saḏā cẖānaṇ niṯ sācẖ ṯirath majnā. ||1||

 

(Sansaar-u = world) the creatures are (rogee) afflicted – with vices, and practice of – (naam-u) Divine virtues is their (daaroo) treatment; (mail-u = dirt) vices (laagai) stick (binaa) without, i.e. due to ignorance of virtues of, (sach) the Eternal.

(Nirmal-u = clean) the holy (vaak) words/teachings of (gur) the guru are (sadaa) ever (chaanan-u) the enlightenment to remove ignorance; they are (saach-u) the real (majna) bath at (teerath-u) pilgrimage. 1.

 

ਸਾਚਿ ਨ ਲਾਗੈ ਮੈਲੁ ਕਿਆ ਮਲੁ ਧੋਈਐ ॥ ਗੁਣਹਿ ਹਾਰੁ ਪਰੋਇ ਕਿਸ ਕਉ ਰੋਈਐ ॥

Sācẖ na lāgai mail ki▫ā mal ḏẖo▫ī▫ai.  Guṇėh hār paro▫e kis ka▫o ro▫ī▫ai.

 

(Mail-u) dirt does not (laagai) stick (saach-i) to the truth; (kia) what (mal-u) dirt should then (dhoeeai) be washed?, i.e. those who live by truth/Divine virtues and commands, they do not have to go and bathe at pilgrimages.

If (haar-u) a garland (gunah-i) of virtues is (proey = strung) worn, i.e. one emulates Divine virtues, then (kis kau = for what?) there is no cause (roeeai = wail) to repent later.

 

ਵੀਚਾਰਿ ਮਾਰੈ ਤਰੈ ਤਾਰੈ ਉਲਟਿ ਜੋਨਿ ਨ ਆਵਏ ॥ ਆਪਿ ਪਾਰਸੁ ਪਰਮ ਧਿਆਨੀ ਸਾਚੁ ਸਾਚੇ ਭਾਵਏ ॥

vīcẖār mārai ṯarai ṯārai ulat jon na āv▫e.  Āp pāras param ḏẖi▫ānī sācẖ sācẖe bẖāv▫e.

 

One who (veechaar-i) contemplates Divine virtues and emulates them, (maarai) kills ego, (tarai = swims) gets across the world-ocean, and (taarai = ferries) takes others across; his/her soul does not (aavaey) come (ulatt-i) back from Divine court (jon-i = life form) to take birth again.

Such a person is (aap-i) him/her-self (paaras-u = a stone believed to turn base metals to gold when touched to it) virtuous and (param = supreme, dhiaanee = one who concentrates) pays single-minded attention to virtues and commands of (saach-u) the Eternal; s/he (bhaavaey) is liked/approved (saachey) by the Eternal Master, for union with IT.

 

ਆਨੰਦੁ ਅਨਦਿਨੁ ਹਰਖੁ ਸਾਚਾ ਦੂਖ ਕਿਲਵਿਖ ਪਰਹਰੇ ॥ ਸਚੁ ਨਾਮੁ ਪਾਇਆ ਗੁਰਿ ਦਿਖਾਇਆ ਮੈਲੁ ਨਾਹੀ ਸਚ ਮਨੇ ॥੨॥

Ānanḏ an▫ḏin harakẖ sācẖā ḏūkẖ kilvikẖ parhare.  Sacẖ nām pā▫i▫ā gur ḏikẖā▫i▫ā mail nāhī sacẖ mane. ||2||

 

S/he (parharey) eradicates (dookh) faults and (kilvikh) wrongdoings; s/he (andin-u = every day) ever enjoys (saacha) lasting (aanand-u) bliss and (harakh-u) joy – peace, without being tempted by vices.

S/he (paaia) finds (naam-u) virtues (sach-u) of the Almighty within, as (dikhaaia) shown (gur-i) by the guru; there is no (mail-u = dirt) evil in (man-e) a mind that remembers (sach) the Almighty. 2.

 

Page 688

 

ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ ॥ ਗਾਵੈ ਗਾਵਣਹਾਰੁ ਸਬਦਿ ਸੁਹਾਵਣੋ ॥

Sangaṯ mīṯ milāp pūrā nāvṇo.  Gāvai gāvaṇhār sabaḏ suhāvaṇo.

 

One (milaap) meets (meet) the Almighty- friend by taking part (sangat-i) in holy congregation, which is (poora) the perfect (naavno = bathing) way of remaining free of vices.

(Gaavanhaar-u = singer) one who (gaavai = sings) praises virtues of the Almighty, s/he lives (sabad-i = by the word) by the guru’s teachings, and makes his/her life (suhaavno) pleasant – free of faults.

 

ਸਾਲਾਹਿ ਸਾਚੇ ਮੰਨਿ ਸਤਿਗੁਰੁ ਪੁੰਨ ਦਾਨ ਦਇਆ ਮਤੇ ॥ ਪਿਰ ਸੰਗਿ ਭਾਵੈ ਸਹਜਿ ਨਾਵੈ ਬੇਣੀ ਤ ਸੰਗਮੁ ਸਤ ਸਤੇ ॥

Sālāhi sācẖe man saṯgur punn ḏān ḏa▫i▫ā maṯe.  Pir sang bẖāvai sahj nāvai beṇī ṯa sangam saṯ saṯe.

 

One who (ma’nn-i = obeys) follows (satigur-u) the true guru to (saalaah-i) praise (saachey) the Eternal, s/he is deemed to have (matey/mat) the understanding by which people perform (pu’nn) good deeds of (daan) charity and (daiaa) compassion.

Such a person (bhaavai) likes to (sang-i = in company) be in remembrance of, and (bhaavai) is liked by, (pir) the Beloved Master; s/he is deemed to (sahj-i) effortlessly (naavai/nhaavai) bathe at (sangam-u) the confluence of (beyni/tribaini) three rivers near Allahabad in India, considered by the Hindus (sat) the holiest amongst (satey) the holy places of pilgrimage.

Message: One who keeps Divine virtues and commands in mind effortlessly remains free of vices.

 

ਆਰਾਧਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਨਿਤ ਦੇਇ ਚੜੈ ਸਵਾਇਆ ॥ ਗਤਿ ਸੰਗਿ ਮੀਤਾ ਸੰਤਸੰਗਤਿ ਕਰਿ ਨਦਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ॥੩॥

Ārāḏẖ ekankār sācẖā niṯ ḏe▫e cẖaṛai savā▫i▫ā.  Gaṯ sang mīṯā sanṯsangaṯ kar naḏar mel milā▫i▫ā. ||3||

 

We should (aaraddh-i) invoke (eykankaar-u) the One (saacha) Eternal Master; IT (nit) ever (dey-i = keeps giving) bestows (charrai savaaia) ever increasing benediction of devotion.

(Gat-i) emancipation from vices is obtained (sang-i = company) by keeping in mind (meeta) the Almighty-friend, in (satsangat-i) holy congregation; but (meyl-i) finding the holy congregation (milaaia = obtained) happens when the Master (kar-i) bestows (nadar-i) grace. 3.

 

ਕਹਣੁ ਕਹੈ ਸਭੁ ਕੋਇ ਕੇਵਡੁ ਆਖੀਐ ॥ ਹਉ ਮੂਰਖੁ ਨੀਚੁ ਅਜਾਣੁ ਸਮਝਾ ਸਾਖੀਐ ॥

Kahaṇ kahai sabẖ ko▫e kevad ākẖī▫ai.  Ha▫o mūrakẖ nīcẖ ajāṇ samjẖā sākẖī▫ai.

 

(Sabh-u koey) everyone (kahai = says) makes this (kahan-u) statement, but who can say (keyvadd) how great the Master is?

(Hau) I, (moorakh-u) a foolish, (neech-u) lowly and (ajaan-u) ignorant person have (samjha) understood this with the guru’s (saakheeai = teachings) guidance – that the almighty is beyond measure.

 

ਸਚੁ ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਭਾਖੀ ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ ॥ ਕੂਚੁ ਕਰਹਿ ਆਵਹਿ ਬਿਖੁ ਲਾਦੇ ਸਬਦਿ ਸਚੈ ਗੁਰੁ ਮੇਰਾ ॥

Sacẖ gur kī sākẖī amriṯ bẖākẖī ṯiṯ man māni▫ā merā.  Kūcẖ karahi āvahi bikẖ lāḏe sabaḏ sacẖai gur merā.

 

(Saakhi) teachings (bhaakhi = uttered) imparted (ki = of) by (gur) the guru are (amrit-u) life-giving; (meyra) my (man-u) mind (mania = believes) follows (tit-u) them.

The creatures (aavah-i = come) are born, and (kooch karah-i) depart, (laadey) loaded with (bikh-u) poison, i.e. they bring with them the influence of past wrong-doings and leave in the same state; but those who follow (sabad-i) the teachings of (sachai) true guru, achieve (meyra/meyla) union with the Almighty, and are not reborn.

 

ਆਖਣਿ ਤੋਟਿ ਨ ਭਗਤਿ ਭੰਡਾਰੀ ਭਰਿਪੁਰਿ ਰਹਿਆ ਸੋਈ ॥ ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਮਨੁ ਮਾਂਜੈ ਸਚੁ ਸੋਈ ॥੪॥੧॥

Ākẖaṇ ṯot na bẖagaṯ bẖandārī bẖaripur rahi▫ā so▫ī.  Nānak sācẖ kahai benanṯī man māʼnjai sacẖ so▫ī. ||4||1||

 

The Almighty, (aakhan-i = saying) praising whose (bhanddaari = stores/treasures, bhagat-i = of devotion) virtues (tott-i = shortage, na = no) is never complete, (soee = that) the Master (baharpur-i rahiaa) pervades everywhere.

Nanak (kahai = says) makes this (saach-u) truthful (beynantee) submission: One who (maa’njai = cleanses) dispels other thoughts from (man-u) the mind, finds (soi) the Eternal Master in the mind. 4. 1.

 

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Note: In this Shabad Guru Nanak exhorts the humans to live by Naam, i.e. emulate Divine virtues and obey Hukam/Divine commands so as to be at peace/comfort here and in the hereafter. The motivation to live by Naam comes from the guru.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਜੀਵਾ ਤੇਰੈ ਨਾਇ ਮਨਿ ਆਨੰਦੁ ਹੈ ਜੀਉ ॥ ਸਾਚੋ ਸਾਚਾ ਨਾਉ ਗੁਣ ਗੋਵਿੰਦੁ ਹੈ ਜੀਉ ॥

Jīvā ṯerai nā▫e man ānanḏ hai jī▫o.  Sācẖo sācẖā nā▫o guṇ govinḏ hai jī▫o.

 

Composition of the first Guru in Raga Dhanaasri: O Almighty, I (jeeva) remain alive i.e. I get the strength not to fall prey to temptations, with awareness of (teyrai) Your (naaey/naam) virtues and commands; I experience (aanand-u) bliss/peace (man-i) in the mind – because I have no apprehension for any wrong-doing.

(Naau) Naam of (saacho) the Eternal Master is (saacha) eternal – unchanging; this is (gun) the virtue/attribute of (govind-u) the Master of universe.

 

ਗੁਰ ਗਿਆਨੁ ਅਪਾਰਾ ਸਿਰਜਣਹਾਰਾ ਜਿਨਿ ਸਿਰਜੀ ਤਿਨਿ ਗੋਈ ॥ ਪਰਵਾਣਾ ਆਇਆ ਹੁਕਮਿ ਪਠਾਇਆ ਫੇਰਿ ਨ ਸਕੈ ਕੋਈ ॥

Gur gi▫ān apārā sirjaṇhārā jin sirjī ṯin go▫ī.  Parvāṇā ā▫i▫ā hukam paṯẖā▫i▫ā fer na sakai ko▫ī.

 

(Giaan-u) awareness given by (gur) the guru tells that (sirjanhaara) the Creator is (apaara) infinite, (jin-i) who (sirjee) made the creation, and (tin-i) That also (goee = tells) directs it.

The Creator (patthaaia) sends the soul for birth (hukam-i = by command) when IT wills, and the creatures (aaiaa) with (parvaana = command) orders on the roles in life; (na koee) no one (sakai) can (pheyr-i = return) countermand/change that.

 

ਆਪੇ ਕਰਿ ਵੇਖੈ ਸਿਰਿ ਸਿਰਿ ਲੇਖੈ ਆਪੇ ਸੁਰਤਿ ਬੁਝਾਈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਅਗਮ ਅਗੋਚਰੁ ਜੀਵਾ ਸਚੀ ਨਾਈ ॥੧॥

Āpe kar vekẖai sir sir lekẖai āpe suraṯ bujẖā▫ī.  Nānak sāhib agam agocẖar jīvā sacẖī nā▫ī. ||1||

 

The Creator (kar-i = makes) creates and (veykhai) watches creatures according to (leykhai = writing, sir-i sir-i= on every head) roles allotted to each soul; (aapey) IT-self (bujhaaee) causes them to understand the duties (surat-i) in their consciousness/mind – of which they can become aware by following the guru

(Sahib-u) the Master IT-self is (agam) beyond comprehension and (agochar-u) not perceived by the senses, i.e. the Master is present within in subtle form; I (jeeva) live, i.e. do not fall to vices by obeying (naaee/naam) writ (sachee) of the Eternal, says Guru Nanak. 1.

 

ਤੁਮ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਆਇਆ ਜਾਇਸੀ ਜੀਉ ॥ ਹੁਕਮੀ ਹੋਇ ਨਿਬੇੜੁ ਭਰਮੁ ਚੁਕਾਇਸੀ ਜੀਉ ॥

Ŧum sar avar na ko▫e ā▫i▫ā jā▫isī jī▫o.  Hukmī ho▫e nibeṛ bẖaram cẖukā▫isī jī▫o.

 

O Almighty, there is (na koey) none (avar-u) other (sar-i) equal to (tum) You; whoever (aaiaa = came) is born (jaaisee = go) shall die – while You are Eternal.

(Nibeyrr-u = settlement) end to the cycles of births and deaths (hoey) happens (hukmi = by Divine command) naturally, when the creature (chukaaisee) ends (bharam-u) straying from Divine commands.

 

ਗੁਰੁ ਭਰਮੁ ਚੁਕਾਏ ਅਕਥੁ ਕਹਾਏ ਸਚ ਮਹਿ ਸਾਚੁ ਸਮਾਣਾ ॥ ਆਪਿ ਉਪਾਏ ਆਪਿ ਸਮਾਏ ਹੁਕਮੀ ਹੁਕਮੁ ਪਛਾਣਾ ॥

Gur bẖaram cẖukā▫e akath kahā▫e sacẖ mėh sācẖ samāṇā.  Āp upā▫e āp samā▫e hukmī hukam pacẖẖāṇā.

 

(Gur-u) the guru (chukaaey) ends (bharam-u) the straying, (kahaaey = causes to say, akath-u = what is beyond saying) enabling to experience God within which is inexpressible; the (saach-u) the Eternal master then (samaana) remains (mah-i) in the mind of such (sach-u) a truthful person.

The Creator (aap-i) IT-self (upaaey) creates the creatures, and (samaaey) enables to be absorbed with IT-self, those who (pachaana) recognize/obey (hukam-u) commands of (hukmee) the Master – with the guru’s guidance.

 

Note: The pronoun IT has been used for God who is not a person and in gender-neutral.

 

ਸਚੀ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਤੂ ਮਨਿ ਅੰਤਿ ਸਖਾਈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਅਵਰੁ ਨ ਦੂਜਾ ਨਾਮਿ ਤੇਰੈ ਵਡਿਆਈ ॥੨॥

Sacẖī vadi▫ā▫ī gur ṯe pā▫ī ṯū man anṯ sakẖā▫ī.  Nānak sāhib avar na ḏūjā nām ṯerai vadi▫ā▫ī. ||2||

 

One who (paaee) gets awareness of, and conforms to, (sachee) Divine (vaddiaaee) virtues (tey) from (gur) the guru, (too) You remain (man-i) in the mind of that person and (sakhaaee) help him/her (ant-i) at the end, o Almighty, i.e. one who has lived by Naam is asked no questions when account of deeds of life is taken.

O (sahib-u) Master, this is (vaddiaaee) the glory of living by (teyrai) Your (naam-i) Naam; there is none (dooja) other who can provide solace, says Guru Nanak. 2.

 

ਤੂ ਸਚਾ ਸਿਰਜਣਹਾਰੁ ਅਲਖ ਸਿਰੰਦਿਆ ਜੀਉ ॥ ਏਕੁ ਸਾਹਿਬੁ ਦੁਇ ਰਾਹ ਵਾਦ ਵਧੰਦਿਆ ਜੀਉ ॥

Ŧū sacẖā sirjaṇhār alakẖ siranḏi▫ā jī▫o.  Ėk sāhib ḏu▫e rāh vāḏ vaḏẖanḏi▫ā jī▫o.

 

(Too) You are (sachaa) the Eternal (sirjanhaar-u) Creator who (sirandia) created all – and are present within everyone -, but are (alakh = without signs) unseen.

You (eyk-u) the One Master, also created (duey) two (raah) paths, i.e. of conforming to Naam or ignoring it, with (vadhandia) increasing (vaad) conflicts/debate, i.e. the soul has to battle temptations to overcome them before it can reach the Creator.

 

ਦੁਇ ਰਾਹ ਚਲਾਏ ਹੁਕਮਿ ਸਬਾਏ ਜਨਮਿ ਮੁਆ ਸੰਸਾਰਾ ॥ ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਕੋ ਬੇਲੀ ਬਿਖੁ ਲਾਦੀ ਸਿਰਿ ਭਾਰਾ ॥

Ḏu▫e rāh cẖalā▫e hukam sabā▫e janam mu▫ā sansārā.  Nām binā nāhī ko belī bikẖ lāḏī sir bẖārā.

 

You (chalaaey = cause to move) lead (sabaaey) all the creatures on one of (duey) the two (raah) paths (hukam-i) by Your command/natural law – of acting based on past deeds; those (sansaara = world) on the path of vices in the world-play keep (janam-i) taking births and (muaa) dying.

There is (naahee ko = not any) no (beylee) friend to help (binaa) except practice of (naam) Divine virtues and commands in life – that can save the soul at the end. Those who do not practice Naam, (laadee) carry (bhaara) loads of (bikh-u = poison) vices (sir-i) on their heads – and drown, i.e. cannot get across the world-ocean of vices; they keep taking births repeatedly.

 

ਹੁਕਮੀ ਆਇਆ ਹੁਕਮੁ ਨ ਬੂਝੈ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰਾ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਸਬਦਿ ਸਿਞਾਪੈ ਸਾਚਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥

Hukmī ā▫i▫ā hukam na būjẖai hukam savāraṇhārā.  Nānak sāhib sabaḏ siñāpai sācẖā sirjaṇhārā. ||3||

 

The human (aaiaa = came) is born (hukmee) with commands on how to perform the allotted role/duties, but s/he does not (boojhai = understand) remain conscious and obey (hukam-u) the commands; s/he needs to understand that (hukam-i = by commands) obedience to Divine commands alone (savaaranhaara) can fulfil the aspiration to attain union with the Almighty.

Says Nanak: (Sahib-u) the Master, (saacha) the Eternal (sirjanhaara) Creator who is present in everyone, (sinjnaapai) is recognized within (sabad-i = through the Word) through awareness of Divine commands. (Note: The fifth Guru puts it thus: Kahu nanak jin-i hukam pachhaata; prabh sahib ka tin bheyd jaata: M: 5, p 885 – one who understands Hukam becomes aware of the mysteries of the Master – what God expects from us). 3.

 

ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰਿ ਸਬਦਿ ਸੁਹਾਇਆ ਜੀਉ ॥ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣਿ ਰਸਨ ਰਸਾਇਆ ਜੀਉ ॥

Bẖagaṯ sohėh ḏarvār sabaḏ suhā▫i▫ā jī▫o.  Bolėh amriṯ bāṇ rasan rasā▫i▫ā jī▫o.

 

(Bhagat = devotees) those dedicated to Naam (sohah-i = look good) are glorified (darvaar-i/darbaar-i) in Divine court; they (suhaaia) obtain the glory by conforming (sabad-i = with the word) to Divine commands.

They (bolah-i) speak (amrit) the life-giving (baan-i = words) Divine virtues with (rasan) their tongues and (rasaaiaa) relish them, i.e. they praise virtues of the Almighty and enjoy living by them.

 

ਰਸਨ ਰਸਾਏ ਨਾਮਿ ਤਿਸਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਵਿਕਾਣੇ ॥ ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਏ ਜਾ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥

Rasan rasā▫e nām ṯisā▫e gur kai sabaḏ vikāṇe.  Pāras parsi▫ai pāras ho▫e jā ṯerai man bẖāṇe.

 

(Tisaaey) being thirsty (naam-i) for Naam, they are (rasan = tongues, rasaaey = relish) happy uttering it; they have (vikaaney) been sold, i.e. do this in willing obedience, (sabad-i = to words) to instructions (kai) of (gur) the guru.

(Parseeai = by touching) by coming in contact (paaras-i) with the guru-Paaras they (hoey) become Paaras, i.e. like the guru themselves, and guide others; O Almighty, this happens (ja) if they (bhaaney) are liked in (teyrai) Your (man-i) mind, i.e. the guru is found and followed with Divine grace. (Note: Paaras is a stone that is believed to change base metals like iron to gold by its touch, but the guru-Paaras makes the follower like himself, i.e. who can guide others and may become the guru).

 

ਅਮਰਾ ਪਦੁ ਪਾਇਆ ਆਪੁ ਗਵਾਇਆ ਵਿਰਲਾ ਗਿਆਨ ਵੀਚਾਰੀ ॥ ਨਾਨਕ ਭਗਤ ਸੋਹਨਿ ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਕੇ ਵਾਪਾਰੀ ॥੪॥

Amrā paḏ pā▫i▫ā āp gavā▫i▫ā virlā gi▫ān vīcẖārī.  Nānak bẖagaṯ sohan ḏar sācẖai sācẖe ke vāpārī. ||4||

 

It is by (gavaaia = losing) giving up (aap-u = self) ego that (pad) the state of (amra = immortality) deathless-ness (paaia) is obtained, i.e. one attains the state free of vices. However, some (virla) rare person (veechaaree) reflects on this (giaan) awareness given by the guru.

Says Nanak: (Bhagat) those who practice Divine virtues and commands are (vaapaaree) merchants of (saachey) the Eternal – who is like the owner of the business, i.e. they conduct themselves in life according to commands given by the Creator, and (sohan-i = look good) are glorified (dar-i) in court of (saachai) the Eternal Master. 4.

 

ਭੂਖ ਪਿਆਸੋ ਆਥਿ ਕਿਉ ਦਰਿ ਜਾਇਸਾ ਜੀਉ ॥ ਸਤਿਗੁਰ ਪੂਛਉ ਜਾਇ ਨਾਮੁ ਧਿਆਇਸਾ ਜੀਉ ॥

Bẖūkẖ pi▫āso āth ki▫o ḏar jā▫isā jī▫o.  Saṯgur pūcẖẖa▫o jā▫e nām ḏẖi▫ā▫isā jī▫o.

 

The Guru now shows human weakness. On the other hand, if I have (bhookh) hunger and (piaaso) thirst for (aath-i) money/materials and strive for them, (kio) how (jaaisa) will I get (dar-i = to the court) to the Almighty?

I shall (jaaey) go and (poochau) ask (satigur) the true guru, and with his guidance, (dhiaasa) shall pay attention to (naam-u) Divine virtues and commands in leading my life, as instructed by the guru.

 

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ਸਚੁ ਨਾਮੁ ਧਿਆਈ ਸਾਚੁ ਚਵਾਈ ਗੁਰਮੁਖਿ ਸਾਚੁ ਪਛਾਣਾ ॥ ਦੀਨਾ ਨਾਥੁ ਦਇਆਲੁ ਨਿਰੰਜਨੁ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣਾ ॥

Sacẖ nām ḏẖi▫ā▫ī sācẖ cẖavā▫ī gurmukẖ sācẖ pacẖẖāṇā.  Ḏīnā nāth ḏa▫i▫āl niranjan an▫ḏin nām vakẖāṇā.

 

(Gurmukh-i) one who follows the guru, (dhiaaee) pays attention to Naam of (sach-u) the Eternal, (chavaaee) utters, and understands virtues of (saach-u) the Eternal, and thus (pachaana) recognizes (saach-u) the Eternal within.

S/he (andin-u = everyday) ever (vakhaana = utters) remembers/obeys Naam of (daiaal-u) the compassionate (niranjan-u = unstained) pristine Master who is (deena = of the poor, naath = master) the support of the hapless.

 

ਕਰਣੀ ਕਾਰ ਧੁਰਹੁ ਫੁਰਮਾਈ ਆਪਿ ਮੁਆ ਮਨੁ ਮਾਰੀ ॥ ਨਾਨਕ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਨਿਵਾਰੀ ॥੫॥੨॥

Karṇī kār ḏẖarahu furmā▫ī āp mu▫ā man mārī.  Nānak nām mahā ras mīṯẖā ṯarisnā nām nivārī. ||5||2||

 

 S/he (aap-i = self, muaa = dies) kills ego, (maari = kills) surrenders (man-u) the mind to the guru, and (karnee) carries out (kaar) the task (phurmaaee) commanded (dhurah-u) from the source/Creator – to live by Naam to perform role in life.

Says Guru Nanak: Naam is (mahaa) is a highly (meetthaa = sweet) enjoyable (ras-u) elixir; (trisna) running after desires (nivaaree) ends (naam-i) by conforming to Naam – it brings real satisfaction. 5. 2.

 

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ਧਨਾਸਰੀ ਛੰਤ ਮਹਲਾ ੧ ॥ ਪਿਰ ਸੰਗਿ ਮੂਠੜੀਏ ਖਬਰਿ ਨ ਪਾਈਆ ਜੀਉ ॥ ਮਸਤਕਿ ਲਿਖਿਅੜਾ ਲੇਖੁ ਪੁਰਬਿ ਕਮਾਇਆ ਜੀਉ ॥

Ḏẖanāsrī cẖẖanṯ mėhlā 1.   Pir sang mūṯẖ▫ṛī▫e kẖabar na pā▫ī▫ā jī▫o.  Masṯak likẖi▫aṛā lekẖ purab kamā▫i▫ā jī▫o.

 

Composition of the first Guru in Rag Dhanaasri, (chhant) song of love for the Almighty. O soul-wife, (pir) the Almighty-husband is (sang-i) with you – but you seek IT elsewhere (mootthrreeay = deceived) being lost to temptations in the world-play, you (khabar-i = news/awareness, na paaeeaa = not obtained) have lost awareness.

This is because (likhiarraa) writing (leykh-u = writing, mastak-i = on forehead) in your destiny based on (purab-i) past (kamaaia = did) deeds.

 

ਲੇਖੁ ਨ ਮਿਟਈ ਪੁਰਬਿ ਕਮਾਇਆ ਕਿਆ ਜਾਣਾ ਕਿਆ ਹੋਸੀ ॥ ਗੁਣੀ ਅਚਾਰਿ ਨਹੀ ਰੰਗਿ ਰਾਤੀ ਅਵਗੁਣ ਬਹਿ ਬਹਿ ਰੋਸੀ ॥

Lekẖ na mit▫ī purab kamā▫i▫ā ki▫ā jāṇā ki▫ā hosī.  Guṇī acẖār nahī rang rāṯī avguṇ bahi bahi rosī.

 

(Leykh-u = writing) destiny based on (purab-i) past (kamaaiaa) deeds cannot be (mittaee) erased; (kiaa = how? jaana = know) no one knows what (hosee) shall happen – in the hereafter.

But it is clear that one who does not have (gunee) virtuous (achaar-i) conduct, is not (raatee) imbued (rang-i) with love of the Almighty, and has (avgun) vices, shall (bah-i bah-i = sitting and sitting) for ever (rosee = wail) repent – because the soul will not be united with the Creator.

 

ਧਨੁ ਜੋਬਨੁ ਆਕ ਕੀ ਛਾਇਆ ਬਿਰਧਿ ਭਏ ਦਿਨ ਪੁੰਨਿਆ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਦੋਹਾਗਣਿ ਛੂਟੀ ਝੂਠਿ ਵਿਛੁੰਨਿਆ ॥੧॥

Ḏẖan joban āk kī cẖẖā▫i▫ā biraḏẖ bẖa▫e ḏin punni▫ā.  Nānak nām binā ḏohāgaṇ cẖẖūtī jẖūṯẖ vicẖẖunni▫ā. ||1||

 

The pleasures of (dhan-u) wealth and (joban-u) youth – physical beauty or strength – due to which human beings forget the Master – are like (chhaaia) shade, (ki) of, (aak = swallowwort) an attractive short plant, – which is of no use and provides no shade for comfort; they are gone when one (bhaey) becomes (biradh-i) old, and then (din = days/lifespan, pu’nniaa = are complete) death comes.

A soul which has led life (binaa = without) devoid of (naam) Divine virtues (dohaagan-i = unfortunate, woman without the husband) cannot unite with the Almighty; it is (chhoottee) kept away (jhootth-i) because of life of falsehoods/pretense, and remains (vichhuniaa) separated from the Almighty – to be in cycles of reincarnation. 1.

 

ਬੂਡੀ ਘਰੁ ਘਾਲਿਓ ਗੁਰ ਕੈ ਭਾਇ ਚਲੋ ॥ ਸਾਚਾ ਨਾਮੁ ਧਿਆਇ ਪਾਵਹਿ ਸੁਖਿ ਮਹਲੋ ॥

Būdī gẖar gẖāli▫o gur kai bẖā▫e cẖalo.  Sācẖā nām ḏẖi▫ā▫e pāvahi sukẖ mahlo.

 

You (booddee = drowned) ruined your life and (ghaalio = destroyed, ghar-u = home) spoilt the chances of getting back to the Creator; to make amends, (chalo = move) act by (bhaaey = will) instructions of (gur) the guru.

(Dhiaaey) pay attention to (naam-u) emulating virtues and obeying commands of (saachaa) the Eternal and you shall (paavah-i) obtain (sukh-i) the comfort of (mahlo = palace) union with the Almighty-husband.

 

ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਤਾ ਸੁਖੁ ਪਾਏ ਪੇਈਅੜੈ ਦਿਨ ਚਾਰੇ ॥ ਨਿਜ ਘਰਿ ਜਾਇ ਬਹੈ ਸਚੁ ਪਾਏ ਅਨਦਿਨੁ ਨਾਲਿ ਪਿਆਰੇ ॥

Har nām ḏẖi▫ā▫e ṯā sukẖ pā▫e pe▫ī▫aṛai ḏin cẖāre.  Nij gẖar jā▫e bahai sacẖ pā▫e an▫ḏin nāl pi▫āre.

 

(Peyeearrai = parental home) life span in the world (chaarey = four, din = days) is limited; if the soul (dhiaaey) pays attention to Naam, (ta) then it can (paaey) obtain (sukh-u) comfort in the hereafter.

By practice of Naam, the soul (jaaey) goes and (bahai = sits) settles down (nij = own, ghar-i = in home) where it came from, (paaey) obtains union with (sach-u) the Eternal and (andin-u = everyday) ever stays (naal-i) with (piaarey) the Beloved.

 

ਵਿਣੁ ਭਗਤੀ ਘਰਿ ਵਾਸੁ ਨ ਹੋਵੀ ਸੁਣਿਅਹੁ ਲੋਕ ਸਬਾਏ ॥ ਨਾਨਕ ਸਰਸੀ ਤਾ ਪਿਰੁ ਪਾਏ ਰਾਤੀ ਸਾਚੈ ਨਾਏ ॥੨॥

viṇ bẖagṯī gẖar vās na hovī suṇi▫ahu lok sabā▫e.  Nānak sarsī ṯā pir pā▫e rāṯī sācẖai nā▫e. ||2||

 

(Suniah-u) listen o (sabaaey) all (lok) people: (Vaas-u = stay) entry to (ghar-i) to the home, i.e. union with the Almighty, cannot (hovee) happen (vin-u) without (bhagtee = devotion) living by Divine virtues and commands.

If the soul-wife (sarsee) has love in mind (ta) then she (paaey) obtains union with (pir) the Almighty-husband; s/he (raatee) imbued with (naaey) virtues and commands of (saachai) the Eternal, , says Nanak. 2.

 

ਪਿਰੁ ਧਨ ਭਾਵੈ ਤਾ ਪਿਰ ਭਾਵੈ ਨਾਰੀ ਜੀਉ ॥ ਰੰਗਿ ਪ੍ਰੀਤਮ ਰਾਤੀ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀ ਜੀਉ ॥

Pir ḏẖan bẖāvai ṯā pir bẖāvai nārī jī▫o.  Rang parīṯam rāṯī gur kai sabaḏ vīcẖārī jī▫o.

 

If (pir) the Almighty-husband (bhaavai) is loved/obeyed by (dhan) the soul-wife, (ta) then (naaree = woman) the soul-wife is pleasing to the Almighty/husband.

(Raati) imbued (rang-i) with love of (preetam) the Beloved, the soul-wife (veechaaree) reflects on, and lives by, (sabad-i = word) instructions of the guru.

 

ਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ਨਾਹ ਪਿਆਰੀ ਨਿਵਿ ਨਿਵਿ ਭਗਤਿ ਕਰੇਈ ॥ ਮਾਇਆ ਮੋਹੁ ਜਲਾਏ ਪ੍ਰੀਤਮੁ ਰਸ ਮਹਿ ਰੰਗੁ ਕਰੇਈ ॥

Gur sabaḏ vīcẖārī nāh pi▫ārī niv niv bẖagaṯ kare▫ī.  Mā▫i▫ā moh jalā▫e parīṯam ras mėh rang kare▫ī

 

The soul-wife who (veechaaree) reflects on/follows, (sabad-i) instructions of the guru, (niv-i niv-i = bowing) humbly (kareyee = does, bhagat-i = devotion) obeys Divine commands, and becomes (piaaree) dear to (naah) the Master.

She (jalaaey = burns) breaks (moh-u) attachment to (maaia) the world-play, and (rang-u = merry, kareyee =makes) makes merry (mah-i) in (ras = joy) love of, i.e. being loved by, (preetam-u) the Beloved Master.

 

ਪ੍ਰਭ ਸਾਚੇ ਸੇਤੀ ਰੰਗਿ ਰੰਗੇਤੀ ਲਾਲ ਭਈ ਮਨੁ ਮਾਰੀ ॥ ਨਾਨਕ ਸਾਚਿ ਵਸੀ ਸੋਹਾਗਣਿ ਪਿਰ ਸਿਉ ਪ੍ਰੀਤਿ ਪਿਆਰੀ ॥੩॥

Parabẖ sācẖe seṯī rang rangeṯī lāl bẖa▫ī man mārī.  Nānak sācẖ vasī sohagaṇ pir si▫o parīṯ pi▫ārī. ||3||

 

The soul (maaree) kills (man-u = mind) self-will, i.e. submits to Divine commands, is (rangeytee) imbued (rang-i) with love (seyti) of (saachey) the Eternal (prabh) Master, and (bhaee) becomes (laal = radiant) happy.

Such (sohaagan-i) a fortunate soul-wife has (preet-i) affection (siau) for (pir) the Almighty-husband and (vasee) lives as (piaar-i) the beloved (saach-i) of the Eternal Master, says Nanak. 3.

 

ਪਿਰ ਘਰਿ ਸੋਹੈ ਨਾਰਿ ਜੇ ਪਿਰ ਭਾਵਏ ਜੀਉ ॥ ਝੂਠੇ ਵੈਣ ਚਵੇ ਕਾਮਿ ਨ ਆਵਏ ਜੀਉ ॥

Pir gẖar sohai nār je pir bẖāv▫e jī▫o.  Jẖūṯẖe vaiṇ cẖave kām na āv▫e jī▫o.

 

(Naar-i) the soul-wife (sohai = looks good) receives regard if she (bhaavaey) is pleasing to (pir) the Almighty-husband by deeds; (jhootthey) false (chavey = uttered, vain = words) display of love by her (na kaam-i = of no use, aavaey = become) does not work.

Message: One who sincerely lives by Divine virtues, is approved by the Master; pretentious display of pious garbs or rituals is of no use.

 

ਝੂਠੁ ਅਲਾਵੈ ਕਾਮਿ ਨ ਆਵੈ ਨਾ ਪਿਰੁ ਦੇਖੈ ਨੈਣੀ ॥ ਅਵਗੁਣਿਆਰੀ ਕੰਤਿ ਵਿਸਾਰੀ ਛੂਟੀ ਵਿਧਣ ਰੈਣੀ ॥

Jẖūṯẖ alāvai kām na āvai nā pir ḏekẖai naiṇī.  Avguṇi▫ārī kanṯ visārī cẖẖūtī viḏẖaṇ raiṇī.

 

(Jhootth-u = false, alaavai = says) insincere talk of love (kaam-i na aavai) is of no use; (pir-u) the Almighty-husband does not (deykhai = look at, nainee = with eyes) bestow grace on that soul.

(Auganiaaree) a vicious soul-wife (visaaree = forgotten) is ignored (kant-i) by the Almighty-husband, (chhoottee) is kept away and she spends (rainee) the night (vi-dhan) without the husband, i.e. insincerity results in the soul remaining separated from the Almighty.

 

ਗੁਰ ਸਬਦੁ ਨ ਮਾਨੈ ਫਾਹੀ ਫਾਥੀ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਏ ॥ ਨਾਨਕ ਆਪੇ ਆਪੁ ਪਛਾਣੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਏ ॥੪॥

Gur sabaḏ na mānai fāhī fāthī sā ḏẖan mahal na pā▫e.  Nānak āpe āp pacẖẖāṇai gurmukẖ sahj samā▫e. ||4||

 

One who does not (maanai) obey (gur) the guru’s (sabad-u) word/bidding, (phaathee) is caught in (phaahee) the noose – of Divine justice – , and cannot (paaey) get to (mahal-u = palace) the Divine abode.

Says Nanak: (Gurmukh-i) one who follows the guru, (pachaanai) recognizes (aap-u) the self (aapey) on his/her own, i.e. realizes his/her own conduct – corrects the path and – (sahj-i) effortlessly (samaaey) merges in the Master  . 4.

 

ਧਨ ਸੋਹਾਗਣਿ ਨਾਰਿ ਜਿਨਿ ਪਿਰੁ ਜਾਣਿਆ ਜੀਉ ॥ ਨਾਮ ਬਿਨਾ ਕੂੜਿਆਰਿ ਕੂੜੁ ਕਮਾਣਿਆ ਜੀਉ ॥

Ḏẖan sohagaṇ nār jin pir jāṇi▫ā jī▫o.  Nām binā kūṛi▫ār kūṛ kamāṇi▫ā jī▫o.

 

(Dhan) blessed and (sohaagan-i) fortunate is that (naar-i = woman) soul-wife who (jaaniaa) knows (pir-u) the Almighty-husband, i.e. has awareness of Naam or Divine virtues and commands, and practices them.

But (binaa) without practice of Naam, she (koorriaar-i = false) is not considered genuine as she (kamaaniaa = carries out) lives by (koorr-u) falsehood.

 

ਹਰਿ ਭਗਤਿ ਸੁਹਾਵੀ ਸਾਚੇ ਭਾਵੀ ਭਾਇ ਭਗਤਿ ਪ੍ਰਭ ਰਾਤੀ ॥ ਪਿਰੁ ਰਲੀਆਲਾ ਜੋਬਨਿ ਬਾਲਾ ਤਿਸੁ ਰਾਵੇ ਰੰਗਿ ਰਾਤੀ ॥

Har bẖagaṯ suhāvī sācẖe bẖāvī bẖā▫e bẖagaṯ parabẖ rāṯī.  Pir ralī▫ālā joban bālā ṯis rāve rang rāṯī.

 

The soul-wife who, (raatee) imbued with (bhaaey) loving (bhagat-i) devotion, (bhagat-i) lives by virtues and commands of (har-i) the Almighty-husband, (suhaavi = looks good) is virtuous, and (bhaavi) pleasing to (saachey) the Eternal.

(Pir-u) the Almighty-husband is ever (baala = child) ever freshly (joban-i) youthful and (raliaala) playful; IT (raavai) consummates love with, i.e. is found within by, (tis-u = that) the soul-wife who (raatee) is imbued (rang-i) with IT’s love.

Message: The Almighty is found in the mind by a sincere seeker.

 

ਗੁਰ ਸਬਦਿ ਵਿਗਾਸੀ ਸਹੁ ਰਾਵਾਸੀ ਫਲੁ ਪਾਇਆ ਗੁਣਕਾਰੀ ॥ ਨਾਨਕ ਸਾਚੁ ਮਿਲੈ ਵਡਿਆਈ ਪਿਰ ਘਰਿ ਸੋਹੈ ਨਾਰੀ ॥੫॥੩॥

Gur sabaḏ vigāsī saho rāvāsī fal pā▫i▫ā guṇkārī.  Nānak sācẖ milai vadi▫ā▫ī pir gẖar sohai nārī. ||5||3||

 

A sincere seeker (vigaasi) is happy living (sabad-i) by instructions of the guru and (ravaasee) enjoys the company of (sah-u) the Master; s/he (paaia) obtains union with the Almighty (gunkaaree) source of virtues as (phal-u = fruit) reward.

Says Guru Nanak: That (naaree) soul-wife (sohai) looks good, (milai) receives (vaddiaaee) glory in the court of (saach-u) the Eternal and is accepted (ghar-i = house of, pir = husband) for union with the Creator. 5. 3.