SGGS pp 890-892, Raamkali M: 5, Shabads 25-31.

 

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਜੋ ਕਿਛੁ ਕਰੈ ਸੋਈ ਸੁਖੁ ਜਾਨਾ ॥ ਮਨੁ ਅਸਮਝੁ ਸਾਧਸੰਗਿ ਪਤੀਆਨਾ ॥ ਡੋਲਨ ਤੇ ਚੂਕਾ ਠਹਰਾਇਆ ॥ ਸਤਿ ਮਾਹਿ ਲੇ ਸਤਿ ਸਮਾਇਆ ॥੧॥

Rāmkalī mėhlā 5.  Jo kicẖẖ karai so▫ī sukẖ jānā.  Man asmajẖ sāḏẖsang paṯī▫ānā.  Dolan ṯe cẖūkā ṯẖėhrā▫i▫ā.  Saṯ māhi le saṯ samā▫i▫ā. ||1||

 

Composition of the fifth Guru in Raga Ramkali.  (Jo kichh-u) whatever the Almighty does, I (jaana) consider (soee) that (sukh-u = comfort) good for me. My (man-u) mind was (asamajh-u) ignorant, but I (patiaana = satisfied) learnt to trust this (saadhsah-i) in holy congregation.

The mind has (chhooka) stopped (tey) from (ddolan) wavering and (tthahraaiaa) become steady; (ley = taking) receiving awareness of virtues (sat-i) the Eternal, the mind (samaaiaa) is absorbed (sat-i) in the Eternal. 1.

 

ਦੂਖੁ ਗਇਆ ਸਭੁ ਰੋਗੁ ਗਇਆ ॥ ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਮਾਨੀ ਮਹਾ ਪੁਰਖ ਕਾ ਸੰਗੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥

Ḏūkẖ ga▫i▫ā sabẖ rog ga▫i▫ā.  Parabẖ kī āgi▫ā man mėh mānī mahā purakẖ kā sang bẖa▫i▫ā. ||1|| rahā▫o.

 

My (dookh-u = pain) problem – of succumbing to vices – caused by lack of awareness of Divine virtues and commands, (gaiaa) has left as all (rog-u = ailment) vices (gavaaiaa) have been given up.

This is since I (bhaiaa = happened) got (sang-i) company (ka) of (maha = great, purakh = person) the guru, and (maani) complied with (aagiaa) commands of (prabh) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਸਗਲ ਪਵਿਤ੍ਰ ਸਰਬ ਨਿਰਮਲਾ ॥ ਜੋ ਵਰਤਾਏ ਸੋਈ ਭਲਾ ॥ ਜਹ ਰਾਖੈ ਸੋਈ ਮੁਕਤਿ ਥਾਨੁ ॥ ਜੋ ਜਪਾਏ ਸੋਈ ਨਾਮੁ ॥੨॥

Sagal paviṯar sarab nirmalā.  Jo varṯā▫e so▫ī bẖalā.  Jah rākẖai so▫ī mukaṯ thān.  Jo japā▫e so▫ī nām. ||2||

 

(Sagal) all those who have the Almighty in mind are (pavitr = pure) free of vices and their minds are   (nirmalaa) clean. (Jo) whatever the Almighty (vartaa-e) causes to happen, they consider (soee) that (bhalaa) good for everyone.

(Jah) wherever IT (raakhai) keeps us (soee) that is (thaan-u) the place of (mukat-i) emancipation, i.e. heaven for me. (Jo) whatever IT (japaaey) causes to keep in mind (soee) that is (naam-u) Naam. 2.

 

ਅਠਸਠਿ ਤੀਰਥ ਜਹ ਸਾਧ ਪਗ ਧਰਹਿ ॥ ਤਹ ਬੈਕੁੰਠੁ ਜਹ ਨਾਮੁ ਉਚਰਹਿ ॥ ਸਰਬ ਅਨੰਦ ਜਬ ਦਰਸਨੁ ਪਾਈਐ ॥ ਰਾਮ ਗੁਣਾ ਨਿਤ ਨਿਤ ਹਰਿ ਗਾਈਐ ॥੩॥

Aṯẖsaṯẖ ṯirath jah sāḏẖ pag ḏẖarėh.  Ŧah baikunṯẖ jah nām ucẖrahi.  Sarab anand jab ḏarsan pā▫ī▫ai.  Rām guṇā niṯ niṯ har gā▫ī▫ai. ||3||

 

People long to visit and bathe at the sixty-eight centers of pilgrimage, but for me: (Atthsatth-i) all sixty-eight (teerath) places of pilgrimage are (jah) where (saadh) the guru (dharah-i) places his (pag) feet, i.e. guides. (Baikuntt-u = abode of Vishnu – metaphor for the Almighty) heaven is (tah) there (jah) where the seekers (uchrah-i) utter – praise and learn to practice – (naam-u) commands of the Almighty.

(Sarab) all (anand) happiness is attained (jab) when we (paaeeai) obtain (darsan = sight) awareness of Divine virtues and commands. We should therefore (nit nit) for ever (gaaeeai = sing) praise and emulate (gunaa) virtues (har-i) of the Almighty. 3.

 

ਆਪੇ ਘਟਿ ਘਟਿ ਰਹਿਆ ਬਿਆਪਿ ॥ ਦਇਆਲ ਪੁਰਖ ਪਰਗਟ ਪਰਤਾਪ ॥ ਕਪਟ ਖੁਲਾਨੇ ਭ੍ਰਮ ਨਾਠੇ ਦੂਰੇ ॥ ਨਾਨਕ ਕਉ ਗੁਰ ਭੇਟੇ ਪੂਰੇ ॥੪॥੧੪॥੨੫॥

Āpe gẖat gẖat rahi▫ā bi▫āp.  Ḏa▫i▫āl purakẖ pargat parṯāp.  Kapat kẖulāne bẖaram nāṯẖe ḏūre.  Nānak ka▫o gur bẖete pūre. ||4||14||25||

 

(Aapey = self) the Almighty (rahiaa biaap-i) is present (ghatt-i ghatt-i) in every body/mind; (daiaal = compassionate) the kind Master is (purakh-u) all pervasive; IT’s (partaap) majesty is (pargatt) manifest everywhere.

With kindness/guidance of the guru, (kappatt/kapaatt) the door to the mind (khulaaney) has been opened, i.e. my ego has been dissolved and I find the Almighty everywhere; (bhram) doubts – about presence of the Almighty (naatthey = run, doorey = far away) have been removed; this happened since I (bheyttey) met (kau) with (poorey) the perfect (gur) says fifth Nanak. 4. 14. 25.

 

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Note: In this Shabad the fifth Guru says that one achieves everything and remains at peace by conforming to Naam, i.e. Divine commands. This is the equivalent of following the rules to accomplish a task and be satisfied.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਜਾਪ ਤਾਪ ਬਿਸ੍ਰਾਮ ॥ ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਸੁਰ ਗਿਆਨ ॥ ਅਨਿਕ ਰੂਪ ਰੰਗ ਭੋਗ ਰਸੈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨਿਮਖ ਰਿਦੈ ਵਸੈ ॥੧॥

Rāmkalī mėhlā 5.  Kot jāp ṯāp bisrām.  Riḏẖ buḏẖ siḏẖ sur gi▫ān.  Anik rūp rang bẖog rasai.  Gurmukẖ nām nimakẖ riḏai vasai. ||1||

 

Composition of the fifth Guru in Raga Ramkali. Some people (bisraam = rest) receive satisfaction by performing (kott-i = crore/ten million) numerous (jaap) recitations or practicing (taap) austerities; some by (ridh-i) collecting wealth, (sidh-i) acquiring occult powers or (giaan) knowledge of scriptures and be like (sur) the gods.

Someone (rasai) enjoys having (anik) many other things like good (roop) physical looks or strength, (rang) merry-making and other (bhog) pleasures; but one (gurmukh-i) who follows the guru wishes that (naam-u) awareness of virtues and commands of the Almighty (vasai) abide (ridai) in mind (nimakh) every moment – s/he remains at peace effortlessly. 1.

 

ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਵਡਿਆਈ ॥ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Har ke nām kī vadi▫ā▫ī.  Kīmaṯ kahaṇ na jā▫ī. ||1|| rahā▫o.

 

Such is (vaddiaaee = greatness) value of awareness of (naamey) virtues and commands of the Almighty; whose (keemat-i = price) worth (na jaaee) cannot be (kahan-u = told) estimated. 1.

(Rahaau) pause and reflect on this.

 

Page 891

 

ਸੂਰਬੀਰ ਧੀਰਜ ਮਤਿ ਪੂਰਾ ॥ ਸਹਜ ਸਮਾਧਿ ਧੁਨਿ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਦਾ ਮੁਕਤੁ ਤਾ ਕੇ ਪੂਰੇ ਕਾਮ ॥ ਜਾ ਕੈ ਰਿਦੈ ਵਸੈ ਹਰਿ ਨਾਮ ॥੨॥

Sūrbīr ḏẖīraj maṯ pūrā.  Sahj samāḏẖ ḏẖun gahir gambẖīrā.  Saḏā mukaṯ ṯā ke pūre kām.  Jā kai riḏai vasai har nām.

||2||

 

That person is (soorbeer) a great warrior – overcomes vices, (dheeraj = patience) is happy with Divine will and (poora) perfect of (mat-i) understanding – of the purpose of life. S/he remains (dhun-i = music, samaadh-i = deep contemplation) absorbed in the Almighty with (sahj) poise; s/he is (gahir) deep in virtues and (gambheer) profound.

(Ja kai) one in whose (ridai) mind (bhagvaan) the Almighty (vasai) abides, i.e. one who is ever conscious of the Almighty in thought, word and deed, that person is (sadaa) ever (mukat-u = emancipated) from influence of temptations; (key = of, ta = that) his/her (kaam) objectives are (poorey) achieved – attains union with the Almighty,. 2.

 

ਸਗਲ ਸੂਖ ਆਨੰਦ ਅਰੋਗ ॥ ਸਮਦਰਸੀ ਪੂਰਨ ਨਿਰਜੋਗ ॥ ਆਇ ਨ ਜਾਇ ਡੋਲੈ ਕਤ ਨਾਹੀ ॥ ਜਾ ਕੈ ਨਾਮੁ ਬਸੈ ਮਨ ਮਾਹੀ ॥੩॥

Sagal sūkẖ ānanḏ arog.  Samaḏrasī pūran nirjog.  Ā▫e na jā▫e dolai kaṯ nāhī.  Jā kai nām basai man māhī. ||3||

 

S/he enjoys (sagal) all (sookh) comforts, (aanand) happiness and is (arog = healthy) free of afflictions – sufferings caused by vices. S/he is (samdarsi) of one sight – treats all equally and is (pooran) completely (nirjog) untouched by temptations.

S/he (kat naahi) never (ddolai) wavers – in living by Naam or virtues and commands of the Almighty, and is not (aaey = come) born to (jaaey = go) die again; s/he is one (maahi) in (ja kai) whose (man) mind (naam-u) Divine commands (basai = dwell) are remembered. 3

 

ਦੀਨ ਦਇਆਲ ਗੁਪਾਲ ਗੋਵਿੰਦ ॥ ਗੁਰਮੁਖਿ ਜਪੀਐ ਉਤਰੈ ਚਿੰਦ ॥ ਨਾਨਕ ਕਉ ਗੁਰਿ ਦੀਆ ਨਾਮੁ ॥ ਸੰਤਨ ਕੀ ਟਹਲ ਸੰਤ ਕਾ ਕਾਮੁ ॥੪॥੧੫॥੨੬॥

Ḏīn ḏa▫i▫āl gopāl govinḏ.  Gurmukẖ japī▫ai uṯrai cẖinḏ.  Nānak ka▫o gur ḏī▫ā nām.  Sanṯan kī tahal sanṯ kā kām. ||4||15||26||

 

The Almighty (gupaal govind) Sustainor of the world is (daiaal) kind to (deen) the hapless; his/her (chind) anxieties of – retribution for any transgression – (utrai = removed) are obviated by (japeeai) remembrance and practice of Naam (gurmukh-i) with the guru’s guidance.

(Gur-i) the guru gave awareness of Naam to me, says the fifth Guru, and advised that it is (kaam-u = task) the job (ka) of (sant) the devotees to (ttahl) serve and follow the example of (santan) the seekers. 4. 15. 26.

 

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Note: This Shabad by the fifth Guru motivates to praise and emulate virtues of the Almighty. This purifies the mind of other ideas to make one like the Almighty and facilitates union with IT. It is best done with the guru’s guidance.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਬੀਜ ਮੰਤ੍ਰੁ ਹਰਿ ਕੀਰਤਨੁ ਗਾਉ ॥ ਆਗੈ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥

Rāmkalī mėhlā 5.  Bīj manṯar har kīrṯan gā▫o.  Āgai milī nithāve thā▫o.

 

Composition of the fifth Guru in Raga Raamkali: O human being, (gaau = sing) praise and emulate (keertan = praise) virtues of (har-i) the Almighty; this is (beej = seed) the basic (mantr-u) mantra – instruction.

Then one (nithaavey = without a place) who could not find acceptance (aagai = ahead) in Divine court – for numerous births, can (mil-i) receive (thaau = place) acceptance – in this human birth, this way.

 

ਗੁਰ ਪੂਰੇ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੁ ॥੧॥

Gur pūre kī cẖarṇī lāg.  Janam janam kā so▫i▫ā jāg. ||1||

 

(Laag-u = attach) be (charni) at the feet, i.e. live with guidance of, (poorey) the perfect guru; so that you, who has been (soiaa = asleep) indifferent to obtaining Divine acceptance (janam janam) in birth after birth, (jaag-u) are awakened/enlightened – in this human birth. 1.

 

ਹਰਿ ਹਰਿ ਜਾਪੁ ਜਪਲਾ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਿਰਦੈ ਵਾਸੈ ਭਉਜਲੁ ਪਾਰਿ ਪਰਲਾ ॥੧॥ ਰਹਾਉ ॥

Har har jāp japlā.  Gur kirpā ṯe hirḏai vāsai bẖa▫ojal pār parlā. ||1|| rahā▫o.

 

One who (japla) keeps in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands, (jaap-u) which need to be remembered –

And in whose (hirdai) mind Divine virtues and commands (vaasai) dwell (tey) with the (gur kirpa) guru’s guidance, s/he (parla) lands (paar-i) at the far shore of (bhaujal-u) the world-ocean – overcomes vices and gets to the Almighty, not to be reborn. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਨਿਧਾਨੁ ਧਿਆਇ ਮਨ ਅਟਲ ॥ ਤਾ ਛੂਟਹਿ ਮਾਇਆ ਕੇ ਪਟਲ ॥

Nām niḏẖān ḏẖi▫ā▫e man atal.  Ŧā cẖẖūtėh mā▫i▫ā ke patal.

 

(Naam-u) Divine virtues and commands are (nidhaan-u = treasure) the resource (attal = inevitable/un-avoidable) which is essential for the journey to the Almighty, o (man = mind) human being.

(Ta) then (pattal = curtain) the blinding curtain of (maaiaa) attachment to the world-play (chhoottah-i) will be removed, i.e. you will become aware of the purpose, and the right way, of life.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਉ ॥ ਤਾ ਤੇਰਾ ਹੋਇ ਨਿਰਮਲ ਜੀਉ ॥੨॥

Gur kā sabaḏ amriṯ ras pī▫o.  Ŧā ṯerā ho▫e nirmal jī▫o. ||2||

 

(Peeo) drink (amrit) the life-giving (ras-u = elixir) medicine (ka) of (sabad-u = word) teachings of (gur) the guru;

(ta) then (teyra) your (jeeo) mind (hoey) shall be (nirmal = pure) cured of afflictions. 2.

 

ਸੋਧਤ ਸੋਧਤ ਸੋਧਿ ਬੀਚਾਰਾ ॥ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਨਹੀ ਛੁਟਕਾਰਾ ॥

Soḏẖaṯ soḏẖaṯ soḏẖ bīcẖārā.  Bin har bẖagaṯ nahī cẖẖutkārā.

 

After (sodhat sodhat) reflecting again and again, and having (sodh-i) reflected, on the scriptures, (beechaara) contemplating,

it is realized that (chhuttkaara) deliverance from vices in life and the resultant pain of births and deaths is (nahi) not possible (bin-u) without (bhagat-i = devotion) remembrance and compliance of virtues and commands of (har-i) the Almighty.

 

ਸੋ ਹਰਿ ਭਜਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਮਨੁ ਤਨੁ ਰਾਪੈ ਹਰਿ ਕੈ ਰੰਗਿ ॥੩॥

So har bẖajan sāḏẖ kai sang.  Man ṯan rāpai har kai rang. ||3||

 

When (so) that (bhajan) remembrance is done (sang-i = with) with guidance of (saadh) the guru, then (man-u) the mind and (tan-u) the body are (raapai = dyed) imbued (rang-i) with love, i.e. one complies with commands (kai) of (har-i) the Almighty in thought, word and deed. 3.

 

ਛੋਡਿ ਸਿਆਣਪ ਬਹੁ ਚਤੁਰਾਈ ॥ ਮਨ ਬਿਨੁ ਹਰਿ ਨਾਵੈ ਜਾਇ ਨ ਕਾਈ ॥

Cẖẖod si▫āṇap baho cẖaṯurā▫ī.  Man bin har nāvai jā▫e na kā▫ī.

 

(Chhodd-i = leave) give up acting by your own (siaanap) wisdom or (bah-u) too much (chaturaai) cleverness. There is (na kaaee) no (jaaee) place in Divine court for anyone (bin-u) except with practice (naavai) of Naam, o (man = mind) human being.

 

ਦਇਆ ਧਾਰੀ ਗੋਵਿਦ ਗੁਸਾਈ ॥ ਹਰਿ ਹਰਿ ਨਾਨਕ ਟੇਕ ਟਿਕਾਈ ॥੪॥੧੬॥੨੭॥
Ḏa▫i▫ā ḏẖārī goviḏ gosā▫ī.  Har har Nānak tek tikā▫ī. ||4||16||27||

 

But only when (govid, gusaaee = master of the world) the Almighty (dhaari) bestows (daiaa = compassion) grace, then one (ttikaaee = firmly places) keeps in mind (har-i) the purifying and (har-i) rejuvenating Divine virtues and commands, as (tteyk) guide, says fifth Nanak. 4. 16. 27.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਸੰਤ ਕੈ ਸੰਗਿ ਰਾਮ ਰੰਗ ਕੇਲ ॥ ਆਗੈ ਜਮ ਸਿਉ ਹੋਇ ਨ ਮੇਲ ॥ ਅਹੰਬੁਧਿ ਕਾ ਭਇਆ ਬਿਨਾਸ ॥ ਦੁਰਮਤਿ ਹੋਈ ਸਗਲੀ ਨਾਸ ॥੧॥

Rāmkalī mėhlā 5.  Sanṯ kai sang rām rang kel.  Āgai jam si▫o ho▫e na mel.  Ahaʼn▫buḏẖ kā bẖa▫i▫ā binās.  Ḏurmaṯ ho▫ī saglī nās. ||1||

 

Composition of the fifth Guru in Raag Raamkali. (Keyl = play) be happy imbued with (rang = love) loving devotion to (raam) the Almighty by being (sang-i) in the company of (sant) the seekers/devotees. Then you will not have to (meyl) meet (sio) with (jam) the agent of Divine justice, i.e. one who lives by Naam is not afraid of Divine justice, (aagai) ahead – in life or in the hereafter.

His/her (aha’n = self-importance/ego ₊ budh-i = intellect/thinking) egoistic thinking (bhiaa) is (binaas = destroyed) given up, and (sagli) all (durmat) evil thinking (hoee = becomes) is (naas = destroyed) stopped. 1.

 

ਰਾਮ ਨਾਮ ਗੁਣ ਗਾਇ ਪੰਡਿਤ ॥ ਕਰਮ ਕਾਂਡ ਅਹੰਕਾਰੁ ਨ ਕਾਜੈ ਕੁਸਲ ਸੇਤੀ ਘਰਿ ਜਾਹਿ ਪੰਡਿਤ ॥੧॥ ਰਹਾਉ ॥

Rām nām guṇ gā▫e pandiṯ.  Karam kāʼnd ahaʼnkār na kājai kusal seṯī gẖar jāhi pandiṯ. ||1|| rahā▫o.

 

O (pandit) scholar of scriptures, – do not try to impress people with your knowledge, but – (gaaey = sing) praise and emulate (gun) virtues of (raam) the Almighty, i.e. guide by example. (Karam kaandd) rituals and (ahankaar) pride – of knowledge or anything else is of no (kaajai = purpose) use; give them up and emulate Divine virtues to (jaah-i) go (ghar-i) home, i.e. find the Creator within, (seyti) with (kusal) happiness – effortlessly. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਕਾ ਜਸੁ ਨਿਧਿ ਲੀਆ ਲਾਭ ॥ ਪੂਰਨ ਭਏ ਮਨੋਰਥ ਸਾਭ ॥ ਦੁਖੁ ਨਾਠਾ ਸੁਖੁ ਘਰ ਮਹਿ ਆਇਆ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਕਮਲੁ ਬਿਗਸਾਇਆ ॥੨॥

Har kā jas niḏẖ lī▫ā lābẖ.  Pūran bẖa▫e manorath sābẖ.  Ḏukẖ nāṯẖā sukẖ gẖar mėh ā▫i▫ā.  Sanṯ parsāḏ kamal bigsā▫i▫ā. ||2||

 

One who (leeaa laabh) has found (nidh-i) the treasure of – awareness of – (jas-u = glory) virtues of (har-i) the Almighty – the guide for life.

(Saabh) all his/her (manorath) wishes (bhaey) are (pooran) fulfilled – s/he has nothing left to be desired.

(Dukh-u) distress – caused by vices (naatthaa = runs) is obviated and (sukh-u) peace (aaiaa) comes (mah-i = in) to his/her (ghar = house) mind. The (kamal-u = lotus flower) mind – withered with vices (bigsaaiaa = bloomed) blossoms (prasaad-i) with grace/guidance of (sant) the guru. 2

 

ਨਾਮ ਰਤਨੁ ਜਿਨਿ ਪਾਇਆ ਦਾਨੁ ॥ ਤਿਸੁ ਜਨ ਹੋਏ ਸਗਲ ਨਿਧਾਨ ॥ ਸੰਤੋਖੁ ਆਇਆ ਮਨਿ ਪੂਰਾ ਪਾਇ ॥ ਫਿਰਿ ਫਿਰਿ ਮਾਗਨ ਕਾਹੇ ਜਾਇ ॥੩॥

Nām raṯan jin pā▫i▫ā ḏān.  Ŧis jan ho▫e sagal niḏẖān.  Sanṯokẖ ā▫i▫ā man pūrā pā▫e.  Fir fir māgan kāhe jā▫e. ||3||

 

One (jin-i) who (paaiaa) receives (daan-u = alms) the benediction of (ratan-u = jewel) the wealth of awareness of (naam) Divine Virtues and commands; (tisu) that (jan) person (hoey) has received (sagal) all (nidhaan) treasures.

(Paaey) by finding (poora) the all-pervasive Almighty (man-i) in the mind, s/he (aiaa) feels (santokh-u) satisfied/happy. S/he (kaahey = why?) does not need to (jaaey) go elsewhere (maagan) begging (phir-i phir-i) again and again. 3.

 

ਹਰਿ ਕੀ ਕਥਾ ਸੁਨਤ ਪਵਿਤ ॥ ਜਿਹਵਾ ਬਕਤ ਪਾਈ ਗਤਿ ਮਤਿ ॥ ਸੋ ਪਰਵਾਣੁ ਜਿਸੁ ਰਿਦੈ ਵਸਾਈ ॥ ਨਾਨਕ ਤੇ ਜਨ ਊਤਮ ਭਾਈ ॥੪॥੧੭॥੨੮॥

Har kī kathā sunaṯ paviṯ.  Jihvā bakaṯ pā▫ī gaṯ maṯ.  So parvāṇ jis riḏai vasā▫ī.  Nānak ṯe jan ūṯam bẖā▫ī. ||4||17||28||

 

One becomes (pavit) purified of vices by (sunat) listening to (kathaa) discourse (ki) of (har-i) the Almighty, i.e. being reminded of instructions of the Creator to the soul which enables one to keep vices at bay. (Bakat) by uttering with (jihva) the tongue – praising and emulating Divine virtues, one (paaee) obtains/develops (mat-i = thinking) understanding which leads to attaining (gat-i) emancipation – from vices in life and rebirth on death.

One (jis-u) who (vasaaee = causes to dwell) remembers the Almighty (ridai) in mind, (so) that person – refrains from transgressions and – is (parvaan-u) accepted for union with the Almighty. (Tey) that (jan) person is (ootam) sublime, o (bhaaee = brother) dear, says fifth Nanak. 4. 17. 28.

 

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Note: The Shabad below talks of something which seems likeable but nothing is achieved by patronizing it; in fact it harms. It is called Maaiaa or attachment to goings on around us. Maaiaa may be called temptations offered by objects of transitory pleasure. This may be in the form of attachment to relatives, wealth or status. It may be the tendency to criticize someone or have tendency to slander or backbite with or without gaining personal advantage like in competition.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਗਹੁ ਕਰਿ ਪਕਰੀ ਨ ਆਈ ਹਾਥਿ ॥ ਪ੍ਰੀਤਿ ਕਰੀ ਚਾਲੀ ਨਹੀ ਸਾਥਿ ॥ ਕਹੁ ਨਾਨਕ ਜਉ ਤਿਆਗਿ ਦਈ ॥ ਤਬ ਓਹ ਚਰਣੀ ਆਇ ਪਈ ॥੧॥

Rāmkalī mėhlā 5.  Gahu kar pakrī na ā▫ī hāth.  Parīṯ karī cẖālī nahī sāth.  Kaho Nānak ja▫o ṯi▫āg ḏa▫ī.  Ŧab oh cẖarṇī ā▫e pa▫ī. ||1||

 

Composition of the fifth Guru in Raga Ramkali. I tried to (gahu kar-i) firmly (pakri) hold, it did not (aaee) come (haath-i) in hand, i.e. it is hard to overcome temptations in the world-play.

 When I (preet-i = affection, kari = showed) loved it, it did not (chaali = walked saath-i = with) help, i.e. when I adopted them they were found useless.

Says fifth Nanak: (Jau) but when I (tiaag-i daee = forsake) ignored it, (tab) then (oh) it (aaey) came and (paee) fell (charni) at my feet, i.e. has not bothered me after that. 1.

 

ਸੁਣਿ ਸੰਤਹੁ ਨਿਰਮਲ ਬੀਚਾਰ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਗਤਿ ਨਹੀ ਕਾਈ ਗੁਰੁ ਪੂਰਾ ਭੇਟਤ ਉਧਾਰ ॥੧॥ ਰਹਾਉ ॥

Suṇ sanṯahu nirmal bīcẖār.  Rām nām bin gaṯ nahī kā▫ī gur pūrā bẖetaṯ uḏẖār. ||1|| rahā▫o.

 

O (santahu) seekers, (sun-i) listen to this (nirmal) purifying (beechaar) thought; there is no (gat-i) freedom from temptations (bin-u) without living by (naam) virtues and commands of (raam) the Almighty; (udhaar) emancipation comes on (bheyttat) meeting (poora) the perfect guru – and following his guidance. 1.

 (Rahaau) pause and reflect on this.

 

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ਜਬ ਉਸ ਕਉ ਕੋਈ ਦੇਵੈ ਮਾਨੁ ॥ ਤਬ ਆਪਸ ਊਪਰਿ ਰਖੈ ਗੁਮਾਨੁ ॥ ਜਬ ਉਸ ਕਉ ਕੋਈ ਮਨਿ ਪਰਹਰੈ ॥ ਤਬ ਓਹ ਸੇਵਕਿ ਸੇਵਾ ਕਰੈ ॥੨॥

Jab us ka▫o ko▫ī ḏevai mān.  Ŧab āpas ūpar rakẖai gumān.  Jab us ka▫o ko▫ī man parharai.  Ŧab oh sevak sevā karai. ||2||

 

 

(Jab) when (koee) someone (deyvai = gives) shows (maan) respect (kau) to (us = that) it; then it (rakhai) keeps (gumaan) pride (oopar-i) on (aapas) itself, i.e. when one succumbs to temptations then s/he is caused to run after them more.

When someone keeps (us kau) it (parhari) away (man-i) from the mind; (tab) then (oh) it (s-eva karai) serves (sevak-i) like a servant. 2.

 

ਮੁਖਿ ਬੇਰਾਵੈ ਅੰਤਿ ਠਗਾਵੈ ॥ ਇਕਤੁ ਠਉਰ ਓਹ ਕਹੀ ਨ ਸਮਾਵੈ ॥ ਉਨਿ ਮੋਹੇ ਬਹੁਤੇ ਬ੍ਰਹਮੰਡ ॥ ਰਾਮ ਜਨੀ ਕੀਨੀ ਖੰਡ ਖੰਡ ॥੩॥

Mukẖ berāvai anṯ ṯẖagāvai.  Ikaṯ ṯẖa▫ur oh kahī na samāvai.  Un mohe bahuṯe barahmand.  Rām janī kīnī kẖand kẖand. ||3||

 

It (beyraavai = consoles) assures (mukh-i = from mouth) with words, but (ant-i) ultimately (tthagaavai) deceives, i.e. objects of pleasures are tempting but cause problems later. It (samaavai) remains at no (ikat-u) one (tthaur) place (kahee) anywhere, i.e. Maaiaa does not bring satisfaction, or poise to mind.

(Un-i) it (mohey) fascinates (bahutey) numerous (brahmand) universes, i.e. everywhere. But (janaa = people, raam = God) those who have faith in the Almighty (keeni = make) cut it (khandd khandd) into pieces, i.e. they totally destroy fascination for objects of transitory pleasure. 3.

 

ਜੋ ਮਾਗੈ ਸੋ ਭੂਖਾ ਰਹੈ ॥ ਇਸੁ ਸੰਗਿ ਰਾਚੈ ਸੁ ਕਛੂ ਨ ਲਹੈ ॥ ਇਸਹਿ ਤਿਆਗਿ ਸਤਸੰਗਤਿ ਕਰੈ ॥ ਵਡਭਾਗੀ ਨਾਨਕ ਓਹੁ ਤਰੈ ॥੪॥੧੮॥੨੯॥

Jo māgai so bẖūkẖā rahai.  Is sang rācẖai so kacẖẖū na lahai.  Isėh ṯi▫āg saṯsangaṯ karai.  vadbẖāgī Nānak oh ṯarai. ||4||18||29||

 

(Jo) one who (maagai) asks for it (so) that person (rahai) remains (bhookhaa) hungry, i.e. no one ever gets satisfaction from Maaiaa. One who (raachai) gets attached (sang-i) with (is-u) it, (su) that person (lahai) obtains (kachhoo na) nothing.

When one (tiaag-i) forsakes (isah-i) it and (karai) joins (satsangat-i) holy congregation; (oh) that (vaddbhaagi) fortunate person (tarai = swims) gets across the world-ocean, i.e. overcomes it to get to the Almighty. 4. 18. 29.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਆਤਮ ਰਾਮੁ ਸਰਬ ਮਹਿ ਪੇਖੁ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਆ ਪ੍ਰਭ ਏਕੁ ॥ ਰਤਨੁ ਅਮੋਲੁ ਰਿਦੇ ਮਹਿ ਜਾਨੁ ॥ ਅਪਨੀ ਵਸਤੁ ਤੂ ਆਪਿ ਪਛਾਨੁ ॥੧॥

Rāmkalī mėhlā 5.  Āṯam rām sarab mėh pekẖ.  Pūran pūr rahi▫ā parabẖ ek.  Raṯan amol riḏe mėh jān.  Apnī vasaṯ ṯū āp pacẖẖān. ||1||

 

Composition of the fifth Guru in Raga Ramkali. (Peykh-u) see (raam-u) the Almighty (aatam) within you (mah-i) in (sarab) all. (Ek-u) the One (prabh) Almighty (poor-i rahiaa) pervades (pooran) everywhere.

(Jaan-u = know) recognize (amol-u) the price-less (ratan-u = jewel) Naam or virtues of the Almighty (mah-i) in (ridai) the mind. (Pachhaan-u) recognize (apani = own) your own (vast-u = substance) Creator (aap-i) within the self. 1.

 

ਪੀ ਅੰਮ੍ਰਿਤੁ ਸੰਤਨ ਪਰਸਾਦਿ ॥ ਵਡੇ ਭਾਗ ਹੋਵਹਿ ਤਉ ਪਾਈਐ ਬਿਨੁ ਜਿਹਵਾ ਕਿਆ ਜਾਣੈ ਸੁਆਦੁ ॥੧॥ ਰਹਾਉ ॥

Pī amriṯ sanṯan parsāḏ. vade bẖāg hovėh ṯa▫o pā▫ī▫ai bin jihvā ki▫ā jāṇai su▫āḏ. ||1|| rahā▫o.

 

(Pee) drink (amrit-u) the nectar, i.e. learn to live by Divine virtues and commands, (prasaad-i = with grace) with guidance of – in company of – (santan) the saints – the guru.

The way (kiaa = what?) no (suaad-u) taste (jaanai) can be known (bin-u) without (jihva) the tongue, similarly living by Naam is not enjoyed witouht its awareness; (hovah-i = happen) it is with (vadd-e) good fortune – that one finds and follows the guru and -, (tau) then this awareness is (paaeai) obtained – one enjoys living by Naam. 1.

(Rahaau) pause and reflect on this.

 

ਅਠ ਦਸ ਬੇਦ ਸੁਨੇ ਕਹ ਡੋਰਾ ॥ ਕੋਟਿ ਪ੍ਰਗਾਸ ਨ ਦਿਸੈ ਅੰਧੇਰਾ ॥ ਪਸੂ ਪਰੀਤਿ ਘਾਸ ਸੰਗਿ ਰਚੈ ॥ ਜਿਸੁ ਨਹੀ ਬੁਝਾਵੈ ਸੋ ਕਿਤੁ ਬਿਧਿ ਬੁਝੈ ॥੨॥

Aṯẖ ḏas beḏ sune kah dorā.  Kot pargās na ḏisai anḏẖerā.  Pasū parīṯ gẖās sang racẖai.  Jis nahī bujẖāvai so kiṯ biḏẖ bujẖai. ||2||

 

(Kah) how can (ddora) a deaf person (suney) hear what (atth = eight + das = ten) the eighteen Puraanas and (beyd) the Vedas, i.e. the scriptures, being read; for a blind person, it is (andheyra) dark even (kott-i = crore/ten million) with millions of (pragaas) lights – and s/he (na disai) cannot see – similarly a  person unaware of scriptural or the guru’s teachings remains ignorant even if s/he goes to a thousand other people.  (Note: Aasa Di Vaar says the same thing thus: Je sau chanda oogvai sooraj charrai hajaar; et-e chaanan hoodia gur bin ghor andhaar – if a hundred moons or a thousand suns rise; with so many lights present the mind is still in pitch dark without following the guru).

(Pasoo) an animal has (preet-i = affection) liking for (ghaas) grass and (rachai = engrossed) is happy (sang-i) with it – it will prefer it to silver and gold placed before it. Similarly one (jis-u) whom the Almighty does not (bujhaavai) give the understanding, (kit-u = what, bidh-i = method) how can (so) that person, i.e. s/he cannot (bujhai) understand the value of Naam – and prefers vices to virtues. 2.

 

ਜਾਨਣਹਾਰੁ ਰਹਿਆ ਪ੍ਰਭੁ ਜਾਨਿ ॥ ਓਤਿ ਪੋਤਿ ਭਗਤਨ ਸੰਗਾਨਿ ॥ ਬਿਗਸਿ ਬਿਗਸਿ ਅਪੁਨਾ ਪ੍ਰਭੁ ਗਾਵਹਿ ॥ ਨਾਨਕ ਤਿਨ ਜਮ ਨੇੜਿ ਨ ਆਵਹਿ ॥੩॥੧੯॥੩੦॥

Jānaṇhār rahi▫ā parabẖ jān.  Oṯ poṯ bẖagṯan sangān.  Bigas bigas apunā parabẖ gāvahi.  Nānak ṯin jam neṛ na āvahi. ||3||19||30||

 

(Jaananhaar-u) the Omniscient (prabh-u) Almighty (rahiaa) remains (jaan-i) aware of everything. IT is ever (sangaan-i) with (bhagtan) the devotees like (ot-i = warp) the length-wise and (pot-i = woof) across yarns in a fabric.

They (bigas-i bigas-i) happily (gaavah = sing) praise (prabh-u) the One Master (apna = own) of all; (jam) the agent of Divine justice does not (aavah-i) come (neyrr-i) near (tin) them, says fifth Nanak. 3. 19. 30.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਦੀਨੋ ਨਾਮੁ ਕੀਓ ਪਵਿਤੁ ॥ ਹਰਿ ਧਨੁ ਰਾਸਿ ਨਿਰਾਸ ਇਹ ਬਿਤੁ ॥ ਕਾਟੀ ਬੰਧਿ ਹਰਿ ਸੇਵਾ ਲਾਏ ॥ ਹਰਿ ਹਰਿ ਭਗਤਿ ਰਾਮ ਗੁਣ ਗਾਏ ॥੧॥

Rāmkalī mėhlā 5.  Ḏīno nām kī▫o paviṯ.  Har ḏẖan rās nirās ih biṯ.  Kātī banḏẖ har sevā lā▫e.  Har har bẖagaṯ rām guṇ gā▫e. ||1||

 

Composition of the fifth Guru in Raga Ramkali.  One whom the guru (deeno) gives awareness of (naam-u) Divine virtues and commands, and (keeo) makes (pavit-u = pure) free of vices. That person has (raas-i) the capital – for business of life – in the form of (dhan) the wealth of – awareness of virtues and commands of – (har-i) the Almighty as guide for life; s/he (niraas = without expectation) has no love for (ih) this (bit-u) material wealth – which is tempts others.

The guru (kaattee) cuts (bandh-i = biond) attachment to the world-play and (laaey) causes to engage in (seyva = service) obedience to (har-i) the Almighty; (bhagat) the devotees of (har-i har-i) the Almighty (gaa-e = sing) praise and emulate (gun) virtues of (raam) the Almighty. 1.

 

ਬਾਜੇ ਅਨਹਦ ਬਾਜਾ ॥ ਰਸਕਿ ਰਸਕਿ ਗੁਣ ਗਾਵਹਿ ਹਰਿ ਜਨ ਅਪਨੈ ਗੁਰਦੇਵਿ ਨਿਵਾਜਾ ॥੧॥ ਰਹਾਉ ॥

Bāje anhaḏ bājā.  Rasak rasak guṇ gāvahi har jan apnai gurḏev nivājā. ||1|| rahā▫o.

 

(Baaja) musical instruments (baajey) play (anhad) unstruck, i.e. celestial music is always playing within and one can connect with the Almighty. (Jan) the servants/devotees (gaavah-i = sing) praise and emulate (gun) virtues of (har-i) the Almighty (rasak-i rasak-i) with relish; (nivaajey = honoured) enabled/guided by (apnai) their (gurdeyv-i) the enlightener guru. 1.

(Rahaau) pause and reflect on this.

 

This is how.

 

ਆਇ ਬਨਿਓ ਪੂਰਬਲਾ ਭਾਗੁ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੁ ॥ ਗਈ ਗਿਲਾਨਿ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਮਨੁ ਤਨੁ ਰਾਤੋ ਹਰਿ ਕੈ ਰੰਗਿ ॥੨॥

Ā▫e bani▫o pūrbalā bẖāg.  Janam janam kā so▫i▫ā jāg.  Ga▫ī gilān sāḏẖ kai sang.  Man ṯan rāṯo har kai rang. ||2||

 

(Bhaag-u) good fortune based on (poorbala) past deeds (aaey = has come, banio = made) has manifested; it was (soeyaa = asleep) dormant for (janam janam) numerous births and has now (jag-u = woken) manifested.

(Gilaan-i) degeneration of conduct, and hence fortune, (gaee = gone) has ended (sang-i) in company of (saadh) the guru; my (man-u) mind and (tan-u) body are (raato) imbued (rang-i) with love (kai) of (har-i) the Almighty. 2.

ਰਾਖੇ ਰਾਖਨਹਾਰ ਦਇਆਲ ॥ ਨਾ ਕਿਛੁ ਸੇਵਾ ਨਾ ਕਿਛੁ ਘਾਲ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਕੀਨੀ ਦਇਆ ॥ ਬੂਡਤ ਦੁਖ ਮਹਿ ਕਾਢਿ ਲਇਆ ॥੩॥

Rākẖe rākẖanhār ḏa▫i▫āl.  Nā kicẖẖ sevā nā kicẖẖ gẖāl.  Kar kirpā parabẖ kīnī ḏa▫i▫ā.  Būdaṯ ḏukẖ mėh kādẖ la▫i▫ā. ||3||

 

(Daiaal) the kind (raakhanahaar) protector Almighty (raakhey) saved me, without considering (kichh-u) any (s-eva) service or (ghaal = toil) good deeds –in my credit.

(Prabh-i) the Almighty (kar-i kirpa) was kind and (keeni = did/showed, daiaa = compassion) took mercy; I (ddoobat = was drowning) was deeply (mah-i) in (dukh) distress but IT (kaaddh-i laiaa) took me out. 3.

 

ਸੁਣਿ ਸੁਣਿ ਉਪਜਿਓ ਮਨ ਮਹਿ ਚਾਉ ॥ ਆਠ ਪਹਰ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਗਾਵਤ ਗਾਵਤ ਪਰਮ ਗਤਿ ਪਾਈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੪॥੨੦॥੩੧॥

Suṇ suṇ upji▫o man mėh cẖā▫o.  Āṯẖ pahar har ke guṇ gā▫o.  Gāvaṯ gāvaṯ param gaṯ pā▫ī.  Gur parsāḏ Nānak liv lā▫ī. ||4||20||31||

 

(Chaau) yearning (upjio) developed (mah-i) in my (man) mind to find IT by (sun-i sun-i) listening to virtues of the Master. I now (gaau = sing) praise (gun) virtues of (har-i) the Almighty (aatth = eight, pahar = three-hour periods) all twenty four hours – round the clock.

(Gaavat gaavat = singing) by praising virtues and emulating them, I (paaee) attained (param) the supreme (gat-i) state – of finding the Master within; it happened when I (laaee) fixed (liv) attention on Divine virtues (prasaad-i = with grace) with guidance of (gur) the guru, says fifth Nanak. 4. 20. 31.