SGGS pp 907-908, Raamkali M: 1, Asttpadees 8-9 of 9.

 

Note: The Shabad below uses the language of the Yogis to say that the true guru is the real Yogi because his focus is on union with the Almighty through living by Divine commands. He is unattached to the world-play and practices humility rather than take to symbolism.

 

ਰਾਮਕਲੀ ਦਖਣੀ ਮਹਲਾ ੧ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਾਚੁ ਦ੍ਰਿੜਾਇਆ ਸਾਚ ਸਬਦਿ ਰਸਿ ਲੀਣਾ ॥੧॥

Rāmkalī ḏakẖ▫ṇī mėhlā 1.  Jaṯ saṯ sanjam sācẖ driṛ▫ā▫i▫ā sācẖ sabaḏ ras līṇā. ||1||

 

Composition of the first Guru in Raag Raamkali Dakhni. The Yogis talk of Jat, Sat and Sanjam. My guru teaches to (ras-i = relish) happily (leena = absorbed) obey (sabad-i = in word) commands of (saach) the Eternal; he (drirraaiaa) creates firm commitment to living by (jat-u = abstinence) control over lust, (sat-u) sharing with others, (sanjam-u) discipline and (saach-u) truth. 1.

 

ਮੇਰਾ ਗੁਰੁ ਦਇਆਲੁ ਸਦਾ ਰੰਗਿ ਲੀਣਾ ॥ਅਹਿਨਿਸਿ ਰਹੈ ਏਕ ਲਿਵ ਲਾਗੀ ਸਾਚੇ ਦੇਖਿ ਪਤੀਣਾ ॥੧॥ ਰਹਾਉ ॥

Merā gur ḏa▫i▫āl saḏā rang līṇā.  Ahinis rahai ek liv lāgī sācẖe ḏekẖ paṯīṇā. ||1|| rahā▫o.

 

The Yogi talks of Samaadhi or deep meditation. (M-era) my (daiaal-u = compassionate) kind (gur-u) guru is (sadaa) ever (leena) absorbed (rang-i) in love of the Almighty.

His (liv) attention (rahai) remains (laagi) focused on (ek) the One Almighty and is (pateena) pleased (d-ekh-i) to see (saach-e) the Eternal, i.e. sees the Almighty with him and conducts himself naturally by Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

 

ਰਹੈ ਗਗਨ ਪੁਰਿ ਦ੍ਰਿਸਟਿ ਸਮੈਸਰਿਅਨਹਤ ਸਬਦਿ ਰੰਗੀਣਾ ॥੨॥ ਸਤੁ ਬੰਧਿ ਕੁਪੀਨ ਭਰਿਪੁਰਿ ਲੀਣਾ ਜਿਹਵਾ ਰੰਗਿ ਰਸੀਣਾ ॥੩॥

Rahai gagan pur ḏarisat samaisar anhaṯ sabaḏ rangīṇā. ||2||  Saṯ banḏẖ kupīn bẖaripur līṇā jihvā rang rasīṇā. ||3||

 

The Yogi talks of Gagan meaning sky and uses it for Dasam Duaar which, he says, is reached by going through the six chakras of the body. The guru (rahai) remains (gagan = sky, pur-i = habitat) in exalted spiritual state (rangeena = dyed) being imbued with (anhat = unstruck, sabad-i = word) Divine word/messages within, and (dristt-i = sight) looks at/treats everyone (samaisar-i) equally. 2.

The Yogi ties a lion cloth show chastity. The guru teaches (Bandh-i) tying (kupeen) the loin-cloth, i.e. avoiding vices by (sat-u) good moral conduct, being (leena) absorbed (bharpur-i) in the all-pervasive Almighty, and speaking (raseena) sweetly while being (rang-i) being imbued with Divine love. 3.

 

ਮਿਲੈ ਗੁਰਸਾਚੇ ਜਿਨਿ ਰਚੁ ਰਾਚੇ ਕਿਰਤੁ ਵੀਚਾਰਿ ਪਤੀਣਾ ॥੪॥

Milai gur sācẖe jin racẖ rācẖe kiraṯ vīcẖār paṯīṇā. ||4||

 

(Veechaar-i) considering his (kirat-u) deeds and (pateena) being pleased, the Creator (jin-i) who (raach-e) created (rach-u) the creation, (milai = meets) unites (saach-e) the true guru with IT-self. 4.

 

ਏਕ ਮਹਿ ਸਰਬ ਸਰਬ ਮਹਿ ਏਕਾ ਏਹ ਸਤਿਗੁਰਿ ਦੇਖਿਦਿਖਾਈ ॥੫॥

Ėk mėh sarab sarab mėh ekā eh saṯgur ḏekẖḏikẖā▫ī. ||5||

 

(Eka) the One Almighty is present (mah-i) in (sarab = all) everyone, and everyone remains absorbed in (ek) the One; (satigur-i) the true guru (d-ekh-i) sees and (dikhaaee) shows to those who follow him. 5.

 

ਜਿਨਿ ਕੀਏ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਸੋ ਪ੍ਰਭੁ ਲਖਨੁ ਨ ਜਾਈ ॥੬॥

Jin kī▫e kẖand mandal barahmandā so parabẖ lakẖan na jā▫ī. ||6||

 

The Creator (jin-i) who (kee-e) made (khandd) individual planets, (manddal = groups) galaxies and (brahmanddaa) universes, (naa jaaee) cannot (lakhan-u) be known – without the guru’s guidance. 6.

 

ਦੀਪਕ ਤੇ ਦੀਪਕੁ ਪਰਗਾਸਿਆਤ੍ਰਿਭਵਣ ਜੋਤਿ ਦਿਖਾਈ ॥੭॥

Ḏīpak ṯe ḏīpak pargāsi▫āṯaribẖavaṇ joṯḏikẖā▫ī. ||7||

 

The guru imparts understanding like (deepak-u) a wick-lamp/or candle (pargaasiaa) is lit (t-e) from another (deepak) lamp/candle and (dikhaaee) shows (jot-i = light) presence of the Master (tribhavan-i = three regions – in sky, on/in earth, and in space) whole the world/everywhere. 7.

 

ਸਚੈ ਤਖਤਿ ਸਚ ਮਹਲੀ ਬੈਠੇ ਨਿਰਭਉ ਤਾੜੀ ਲਾਈ ॥੮॥ ਮੋਹਿ ਗਇਆਬੈਰਾਗੀ ਜੋਗੀ ਘਟਿ ਘਟਿ ਕਿੰਗੁਰੀ ਵਾਈ ॥੯॥

Sacẖai ṯakẖaṯ sacẖ mahlī baiṯẖe nirbẖa▫o ṯāṛī lā▫ī. ||8||  Mohi ga▫i▫ā bairāgī jogī gẖat gẖat kingurī vā▫ī. ||9||

 

The guru (laaee) fixes (taarree/samaadhee = deep meditation) attention on (nirbhau = fearless/not answerable to anyone) the Sovereign Master (baitth-e) sitting on (sachai) the eternal (takhat-i) throne in (sach) the eternal (mahli) palace, i.e. the guru remains in an exalted spiritual state. 8.

(Moh-i) attachment to the world-play (gaiaa = goes) ends of (jogi) the Yogi who (biraagi) yearns for union with the Almighty, while he plays (kinguri) the musical instrument; this is how he sees kinguri (vaaee) playing (ghatt-i ghatt-i) in all minds, i.e. the guru helps everyone find the Almighty within. 9

 

ਨਾਨਕ ਸਰਣਿ ਪ੍ਰਭੂ ਕੀ ਛੂਟੇ ਸਤਿਗੁਰ ਸਚੁ ਸਖਾਈ ॥੧੦॥੮॥
Nānak saraṇ parabẖū kī cẖẖūte saṯgur sacẖ sakẖā▫ī. ||10||8||

 

With (sach-u) true/virtuous (sakhaaee = companionship) guidance of (satigur) the true guru, one places the self (saran-i = sanctuary) in care/obedience (ki) of (prabhoo) the Almighty, and (chhoott-e) is freed of cycles of births and deaths, says Nanak. 10. 8.

 

——————————————————————————-

 

Note: Yoga means union. This Shabad uses the language of the Yogis to convey that there is no better means than living in obedience to Sabad/Divine Word or Divine commands, to attain union with the Almighty. It also describes the attributes of a true Yogi.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਅਉਹਠਿ ਹਸਤ ਮੜੀ ਘਰੁ ਛਾਇਆ ਧਰਣਿ ਗਗਨ ਕਲ ਧਾਰੀ ॥੧॥

Rāmkalī mėhlā 1.  A▫uhaṯẖ hasaṯ maṛī gẖar cẖẖā▫i▫āḏẖaraṇ gagan kal ḏẖārī. ||1||

 

Composition of the first Guru. The Yogis go from house to house to beg. A true Yogi makes his (auhatth-i) mind as (hast) hands, (marri) the body as (ghar-u) the house where he begs, i.e. begs within from the Almighty, who (chhaaiaa = covers) has authority and (dhaar-i) exercises (kal) powers (dharan-i) over the earth and (gagan) sky. 1.

 

ਗੁਰਮੁਖਿ ਕੇਤੀ ਸਬਦਿ ਉਧਾਰੀ ਸੰਤਹੁ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ keṯī sabaḏ uḏẖārī sanṯahu. ||1|| rahā▫o.

 

O (santahu) seekers, (gurmukh-i) the guru’s guidance to live (sabad-i) by obedience to Divine commands (udhaari) saves (k-eti = as many) the whole mankind. 1.

(Rahaau) pause and reflect on this.

 

ਮਮਤਾ ਮਾਰਿ ਹਉਮੈ ਸੋਖੈ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੨॥ ਮਨਸਾ ਮਾਰਿਮਨੈ ਮਹਿ ਰਾਖੈ ਸਤਿਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ॥੩॥

Mamṯā mār ha▫umai sokẖai ṯaribẖavaṇ joṯṯumārī. ||2||  Mansā mār manai mėh rākẖai saṯgur sabaḏ vīcẖārī. ||3||

 

One who (maar-i = kills) gets rid of (mamta = my/mine) possessiveness, (sokhai = cause to wither/dry) dissolves (haumai) ego, sees (tumaari) Your (jot-i = light) presence (tribhavan-i) in the three regions – namely sky, in/on earth, and in space – the whole world, o Almighty. 2.

S/he (veechaari) contemplates (sabad-i = Word) Divine commands through teachings of (satigur) the true guru, (maar-i) kills (mansa) desires of the mind and (raakhai) keeps them (mah-i) in (manai) the mind, i.e. overcomes them. 3.

 

ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥

Sińī suraṯ anāhaḏ vājai gẖat gẖat joṯṯumārī. ||4||  Parpancẖ beṇṯahī man rākẖi▫ā barahm agan parjārī. ||5||

 

The Yogi plays a horn based musical instrument called ਸਿੰਙੀ (Singni). (Singni) the horn – in the form of celestial music or Divine messages – (anaahad-i) incessantly (vaajai) plays (surat-i) in the consciousness of a true Yogi who sees (tumaari) Your (jot-i = light) presence (ghatt-i ghatt-i) in every bod/mind, o Master. 4.

The true Yogi (parjaari = burns well) lights up (agan-i = fire of, brahm = creator) Divine consciousness within and sees the Almighty in (parpanch = five elements) the whole creation present as (b-en) flute/celestial music playing and (raakhiaa) keeps (man-u) the mind (tahi) there – focused on the Almighty. 5.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲਜੋਤਿ ਅਪਾਰੀ ॥੬॥ ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥

Pancẖṯaṯ mil ahinis ḏīpak nirmal joṯ apārī. ||6||  Rav sas la▫uke ih ṯan kingurī vājai sabaḏ nirārī. ||7||

 

The real Yogi keeps (deepak-u) the lamp of (nirmal) the pristine (jot-i) Spirit (apaari) of the Infinite lighting in the body which is (mil-i = together) composed of (panch) the five (tat-u) elements – earth, sky, air, fire, water- , i.e. keeps the Almighty in mind, (ahinis) day and night. 6.

The Yogi practices breathing through (rav-i = of sun) left nostril and (sas-i = of moon) right nostril and plays a stringed musical instrument called Kinguri. For the true Yogi the two nostrils are (lauk-e) the strings and (ihu) this (tan-u) body is (kinguri) the stringed musical instrument, i.e. s/he remembers the Almighty with every breath within; this (niraari) unique Kinguri (vaajai) plays (sabad-u = word) the celestial music i.e. one connects with the Almighty. 7.

 

ਸਿਵ ਨਗਰੀ ਮਹਿਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥੮॥ ਕਾਇਆ ਨਗਰੀ ਇਹੁ ਮਨੁ ਰਾਜਾ ਪੰਚ ਵਸਹਿ ਵੀਚਾਰੀ ॥੯॥

Siv nagrī mėh āsaṇ a▫oḏẖū alakẖ agamm apārī. ||8|| Kā▫i▫ā nagrī ih man rājā pancẖ vasėh vīcẖārī. ||9||

 

O (audhoo/andhoot) Yogi, make your (aasan-u) seat (mah-i) in (nagri) town of (siv) the Almighty, i.e. in remembrance of virtues of God, who is otherwise (alakh-u) ineffable, (agamm-u) beyond reach/comprehension and (apaari) Infinite.

Make (ihu) this mind (raajaa) the ruler of (nagri = town, kaaiaa = body) the body-kingdom where (panch) the five sensory organs (vasah-i) live (veechaari) contemplating, i.e. the true Yogi controls the sensory organs and does not succumb to temptations. 9.
ਸਬਦਿ ਰਵੈ ਆਸਣਿ ਘਰਿ ਰਾਜਾ ਅਦਲੁ ਕਰੇ ਗੁਣਕਾਰੀ ॥੧੦॥ ਕਾਲੁ ਬਿਕਾਲੁ ਕਹੇ ਕਹਿ ਬਪੁਰੇ ਜੀਵਤ ਮੂਆਮਨੁ ਮਾਰੀ ॥੧੧॥

Sabaḏ ravai āsaṇ gẖar rājā aḏal kare guṇkārī. ||10||  Kāl bikāl kahe kahi bapure jīvaṯ mū▫ā man mārī. ||11||

 

The (raajaa = king) mind-king of the real Yogi (ravai) remembers Divine commands while sitting (aasan-i) on the seat, i.e. absorbed in the Almighty, and (kar-e = makes) delivers (gunkaari) virtuous (adal-u) justice, i.e. being conscious of Divine commands, keeps the sensory  organs safe from temptations. 1.

(Kah-i) what can (bapur-e) the poor (kaal-u) death and (bikaal-u = opposite of death) births (kah-e = say) do to one who (mooaa) is dead (jeevat) while alive, by (maari) killing (man-u = mind) ego, i.e. a true Yogi is unattached to the world-play and hence beyond cycles of births and deaths. 11.

 

Page 908

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥

Barahmā bisan mahes ik mūraṯāpe karṯā kārī. ||12||  Kā▫i▫ā soḏẖṯarai bẖav sāgar āṯam ṯaṯ vīcẖārī. ||13||

 

People call Brahma the creator, (bisan-u) Vishnu the sustainer and Mahesh the destroyer, but they represent (ik) the One (moorat-i = form) Supreme Being who (aap-e) IT-self (karta) does (kaari) the tasks, i.e. who alone does everything and these three only represent the three attributes of the Master. 12.

One who (sodh-i) corrects his/her (kaaiaa = body) conduct, (tarai = swims) gets across (bhav) the world (saagar-u) ocean of vices, (veechaaree) by contemplating (tat-u = reality) virtues and commands of the Almighty – and living by them. 13.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ॥੧੪॥ ਆਪੇ ਮੇਲਿ ਲਏ ਗੁਣਦਾਤਾ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥੧੫॥

Gur sevā ṯe saḏā sukẖ pā▫i▫ā anṯar sabaḏ ravi▫ā guṇkārī. ||14||  Āpe mel la▫e guṇḏāṯā ha▫umai ṯarisnā mārī. ||15||

 

(T-e) with (s-eva = service) obedience to (gur) the guru, one (raviaa) remembers (sabad-u = Word) commands of (gunkaari) the virtuous Almighty (antar-i) within, and (sadaa) ever (paaiaa) experiences (sukh-u) peace.

The Almighty (gundaata = giver of virtues) bestows virtues to (maari) kill (haumai) ego and (trisna) craving for material gains/pleasures and (m-el-i la-e) unites with IT-self. 15.

 

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਵਰਤੈ ਏਹਾ ਭਗਤਿਨਿਰਾਰੀ ॥੧੬॥ ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥

Ŧarai guṇ mete cẖa▫uthai varṯai ehā bẖagaṯ nirārī. ||16||  Gurmukẖ jog sabaḏāṯam cẖīnai hirḏai ek murārī. ||17||

 

The real Yogi (m-ett-e = erases) gives up the three gunas/attributes of material nature – Tamas, Rajas, Sattva – and (vartai) conducts the self by (chauthai) the fourth of turya/poise; (ehaa) this indeed is (niraari) a different type of (bhagat-i) devotion – than symbolism usually practiced.

(Jog) Yoga of (gurmukh-i) one who follows the guru is that s/he (cheenai = recognizes) understands (sabad-u) Divine commands (aatam-u) within and keeps (ek-u) the One (muraari = killer of demon Mur – metaphor for) the Almighty (hirdai) in mind. 17.

 

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥ ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥

Manū▫ā asthir sabḏe rāṯā ehā karṇī sārī. ||18||  Beḏ bāḏ na pakẖand a▫oḏẖū gurmukẖ sabaḏ bīcẖārī. ||19||

 

The real Yogi, (raataa) imbued with (sabd-e) with commands of the Almighty, keeps (manooaa) the mind (asthir-u = steady) protected from wavering in the face of temptations; (eha) this is (saari) the sublime (karni = doing) way of life. 18.

(Gurmukh-i) one who follows the guru, (beechaari) contemplates (sabad-i) Divine commands and lives by them; s/he does not (b-ed-u = Vedas) read the scriptures to get into (baad-u) arguments/conflicts, and does not practice (paakhadd-u) pretense to impress people by such acts, o (audhoo) Yogi. 19.

 

ਗੁਰਮੁਖਿਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ॥੨੧॥

Gurmukẖ jog kamāvai a▫oḏẖū jaṯ saṯ sabaḏ vīcẖārī. ||20|| Sabaḏ marai man māre a▫oḏẖū jog jugaṯ vīcẖārī. ||21||

 

(Audhoo) the Yogi (gurmukh-i) who follows the guru, (veechaaree) contemplates (sabad-i) Divine commands and (kamaavai) practices (jog-u) the Yoga of (jat-u) chastity and (sat-u) truthful living. 20.

Such (audhoo) a Yogi (veechaaree) reflects on (jugat-i) the method of (jog) Yoga, chooses (maar-e) to kill (man-u) the mind and (marai = dies) to submit (sabad-i) to Divine commands. 21.

 

ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥ ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥

Mā▫i▫ā moh bẖavjal hai avḏẖū sabaḏṯarai kul ṯārī. ||22||  Sabaḏ sūr jug cẖāre a▫oḏẖū baṇī bẖagaṯ vīcẖārī. ||23||

 

O (avdhoo) Yogi, (moh-u) attachment to (maaiaa) the world-play – like relatives, wealth, pleasures and so on – is (bhavjal-u = world-ocean) the cause of cycles of births and deaths; one (tarai) gets across, i.e. overcomes attachments and (tarai) ferries his/her (kul) lineage, i.e. those who follow him/her. 22.

O Yogi, awareness (sabad-i) of Divine commands is (soor) the sun that illuminates/guides (jug = ages, chaar-e = all four) for all time with (bhagat-i) the devotees (veechaaree) contemplating (baani = words) the guru’s teachings. 23.

 

ਏਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਅਉਧੂ ਨਿਕਸੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੪॥ ਆਪੇ ਬਖਸੇਮੇਲਿ ਮਿਲਾਏ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੨੫॥੯॥

Ėhu man mā▫i▫ā mohi▫ā a▫oḏẖū niksai sabaḏ vīcẖārī. ||24||  Āpe bakẖse mel milā▫e Nānak saraṇṯumārī. ||25||9||

 

 

(Ehu) this human (man-u) mind (mohiaa) is possessed by attachment to (maaiaa) the world-play and can only (niksasi) come out of its grip (veechaaree) by contemplating (sabad-i) Divine commands and complying with them. 24.

O Almighty, You (aap-e) Yourself (bakhs-e) bestow grace and (milaa-e = lead to) facilitate (m-el-i) union with Yourself of those who place themselves (tumaari) in Your (saran-i = sanctuary) care/obedience, – please bestow grace on me -, says Nanak. 25. 9.

 

SGGS pp 905-907, Raamkali M; 1, Asttpadees 5-7

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਹਠੁ ਨਿਗ੍ਰਹੁ ਕਰਿ ਕਾਇਆ ਛੀਜੈ ॥ ਵਰਤੁ ਤਪਨੁ ਕਰਿ ਮਨੁ ਨਹੀ ਭੀਜੈ ॥ ਰਾਮ ਨਾਮ ਸਰਿ ਅਵਰੁ ਨ ਪੂਜੈ ॥੧॥

Rāmkalī mėhlā 1.  Haṯẖ nigarahu kar kā▫i▫ā cẖẖījai.  varaṯ ṯapan kar man nahī bẖījai.  Rām nām sar avar na pūjai. ||1||

 

Composition of the first Guru in Raga Raamkali. With (hatth-u) stubborn (kar-i = doing) efforts to (nigrah-u) control desires (kaaiaa) the body (chheejai =) withers. With practices like (varat-u) fast and (tapan) austerities, (man) the mind does not (bheejai = rinsed) imbibe Divine virtues which alone can help control the mind. Nothing (avar-u) else (poojai = reaches) is (sar-i) equal to practice of Naam, i.e. virtues and commands of (raam) the all-pervasive Almighty – for the mind to overcome desires and temptations. 1. 

 

ਗੁਰੁ ਸੇਵਿ ਮਨਾ ਹਰਿ ਜਨ ਸੰਗੁ ਕੀਜੈ ॥ ਜਮੁ ਜੰਦਾਰੁ ਜੋਹਿ ਨਹੀ ਸਾਕੈ ਸਰਪਨਿ ਡਸਿ ਨ ਸਕੈ ਹਰਿ ਕਾ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Gur sev manā har jan sang kījai.  Jam janḏār johi nahī sākai sarpan das na sakai har kā ras pījai. ||1|| rahā▫o.

 

O (manaa = mind) human being, (seyv-i = serve) obey (gur-u) the guru and (keejai = do) join (sang-u) company of (jan = servants) devotees of (har-i) the Almighty, i.e. Saadhsangat or holy congregation. (Sarpan-i = she serpent) temptations in the world-play (na saakai) cannot (ddas-i = bite) affect one who (paajai) drinks (ras-u) the elixir, i.e. has awareness of virtues and commands of (har-i) the Almighty; (jandaar-u) the brutal (jam-u) agent 0f Divine justice (na saakai) cannot – is not allowed to – (joh-i) look at such a person. 1.

(Rahaau) pause and reflect on this.

 

ਵਾਦੁ ਪੜੈ ਰਾਗੀ ਜਗੁ ਭੀਜੈ ॥ ਤ੍ਰੈ ਗੁਣ ਬਿਖਿਆ ਜਨਮਿ ਮਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਦੂਖੁ ਸਹੀਜੈ ॥੨॥

vāḏ paṛai rāgī jag bẖījai.  Ŧarai guṇ bikẖi▫ā janam marījai.  Rām nām bin ḏūkẖ sahījai. ||2||

 

(Jag-u = world) people (parrai = read) acquire knowledge of books to (vaad-u) argue and are (bheejai) happy (raagi) with singing hymns – to impress pothers; caught in (trai) the three (gun) attributes of material nature – namely Tamas, Rajas and Sattva – they keep (janam-i) taking births, and (mareejai) dying; (bin-u = without) by not living by (naam) virtues and commands of (raam) the Almighty, they (saheejai = bear) suffer (dookh-u) the pain of being in cycles of births and deaths. 2.

 

ਚਾੜਸਿ ਪਵਨੁ ਸਿੰਘਾਸਨੁ ਭੀਜੈ ॥ ਨਿਉਲੀ ਕਰਮ ਖਟੁ ਕਰਮ ਕਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਿਰਥਾ ਸਾਸੁ ਲੀਜੈ ॥੩॥

Cẖāṛas pavan singẖāsan bẖījai.  Ni▫ulī karam kẖat karam karījai.  Rām nām bin birthā sās lījai. ||3||

 

A practitioner of Hatth Yoga (chaarras-i = mounts) practices pulling up (pavan-u) air from lower stomach through the six chakras to (singhaasa-u = throne) the head as a symbol for spiritual awareness as per Yogic teaching, and (bheejai) feels satisfied; s/he (kareejai = does) performs (khatt-u) six (karam) procedures like (niauli) serpent like movement of stomach – namely Dhoti, Neti, Vasti, Traakatt and Kapaal Bhaati. But (leejai) taking (saas-u) breath, i.e. performing the above procedures (bin-u = without) not practicing (naam) virtues and commands of (raam) the Almighty is (birtha) in vain – for peace – union with the Almighty. 3.

 

ਅੰਤਰਿ ਪੰਚ ਅਗਨਿ ਕਿਉ ਧੀਰਜੁ ਧੀਜੈ ॥ ਅੰਤਰਿ ਚੋਰੁ ਕਿਉ ਸਾਦੁ ਲਹੀਜੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਕਾਇਆ ਗੜੁ ਲੀਜੈ ॥੪॥

Anṯar pancẖ agan ki▫o ḏẖīraj ḏẖījai.  Anṯar cẖor ki▫o sāḏ lahījai.  Gurmukẖ ho▫e kā▫i▫ā gaṛ lījai. ||4||

 

When one has (panch) the five (agan-i = fires) vices – namely lust, wrath, greed, attachment to the world-play and vanity – within, one (kio = why?) cannot (dheejai/dhreejai = keep) maintain (dheeraj-u) peace of mind. One (kio = how?) cannot (laheejai = take) enjoy (saad-u = taste) the pleasure of peaceful mind with (chor-u = thief) delusion (antar-i) within, i.e. vices keep one away from living by Naam by causing lack of its awareness. One who (hoey) becomes (gurmukh-i) a follower of the guru, (leejai = takes) conquers (garr-u) the fort of (kaaia) the body, i.e. overcomes the obstacles of vices, lives by Naam, and finds the Almighty within. 4.

 

ਅੰਤਰਿ ਮੈਲੁ ਤੀਰਥ ਭਰਮੀਜੈ ॥ ਮਨੁ ਨਹੀ ਸੂਚਾ ਕਿਆ ਸੋਚ ਕਰੀਜੈ ॥ ਕਿਰਤੁ ਪਇਆ ਦੋਸੁ ਕਾ ਕਉ ਦੀਜੈ ॥੫॥

Anṯar mail ṯirath bẖarmījai.  Man nahī sūcẖā ki▫ā socẖ karījai.  Kiraṯ pa▫i▫ā ḏos kā ka▫o ḏījai. ||5||

 

People have (mail-u = dirt) evil thoughts (antar-i) within and (bharmeejai = wander) go to (teerath) pilgrimages to take baths for cleansing the self; but when (man) the mind is not (soocha = pure) free of vices (kiaa) what use is (kareejai = doing) taking (soch = cleaning) taking baths? One’s conduct is (paiaa) a consequence of past (kirat-u) deeds, so (dos-u) blame can be (deejai = given) laid (ka kau = whom) on no one else. 5.

 

ਅੰਨੁ ਨ ਖਾਹਿ ਦੇਹੀ ਦੁਖੁ ਦੀਜੈ ॥ ਬਿਨੁ ਗੁਰ ਗਿਆਨ ਤ੍ਰਿਪਤਿ ਨਹੀ ਥੀਜੈ ॥ ਮਨਮੁਖਿ ਜਨਮੈ ਜਨਮਿ ਮਰੀਜੈ ॥੬॥

Ann na kẖāhi ḏehī ḏukẖ ḏījai.  Bin gur gi▫ān ṯaripaṯ nahī thījai.  Manmukẖ janmai janam marījai. ||6||

 

One who is fasting does not (khaah-i) eat (ann-u = grain) food and (deejai = give) causes (dukh-u = suffering) torture to (deyhi) the body – for the satisfaction that s/he has done this to purify the self, but (bin-u) without (gur) the guru’s  (giaan = knowledge) guidance one is not purified of desires and temptations – to (theejai = happen) attain (tript-i) contentment – be free of desires. (Manmukh-i = self-willed person) one who does not follow the guru but goes his/her own way – is not freed from vices and (janamai) takes birth and (mareejai) dies (janam-i) after taking birth again and again. 6.

 

ਸਤਿਗੁਰ ਪੂਛਿ ਸੰਗਤਿ ਜਨ ਕੀਜੈ ॥ ਮਨੁ ਹਰਿ ਰਾਚੈ ਨਹੀ ਜਨਮਿ ਮਰੀਜੈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਆ ਕਰਮੁ ਕੀਜੈ ॥੭॥

Saṯgur pūcẖẖ sangaṯ jan kījai.  Man har rācẖai nahī janam marījai.  Rām nām bin ki▫ā karam kījai. ||7||

 

One who (poochh-i = asking) guided by (satigur) the true guru (keejai) keeps (sangat-i) company with (jan = servants) the devotees, i.e. joins holy congregation; his/her (man) mind (raachai) gets used to remembrance of (har-i) the Almighty and s/he does not keep (janam-i) taking births and (mareejai) dying; one (kiaa = why?) should not (kareejai = do) engage in any (karam) practice (bin-u) except living by (naam) virtues and commands of (raam) the Almighty. 7.

 

ਊਂਦਰ ਦੂੰਦਰ ਪਾਸਿ ਧਰੀਜੈ ॥ ਧੁਰ ਕੀ ਸੇਵਾ ਰਾਮੁ ਰਵੀਜੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਕਿਰਪਾ ਪ੍ਰਭ ਕੀਜੈ ॥੮॥੫॥

Ūʼnḏar ḏūʼnḏar pās ḏẖarījai.  Ḏẖur kī sevā rām ravījai.  Nānak nām milai kirpā parabẖ kījai. ||8||5||

 

(Dhareejai) place (oondar-u) mouse (doondar-u = trouble-maker) cat (paas-i) together, i.e. do not run away from temptations in the world-play; but (raveejai) remember (seyva = service) to be obedient to (raam-u) the all-pervasive Master and obey (ki = of, dhur = source) instructions of the Creator to the soul; O (prabh) Almighty, please (keejai) be (kripa) kind that I (milai) obtain awareness of Naam – as guide for life, says Nanak. 8. 5.

 

———————————————————————–

 

Note: In this Shabad, Guru Nanak motivates us to follow the guru to obtain awareness of Naam/Divine virtues and commands. Naam is the direction/guide for life. One can attain peace only by conformance to Naam and not actions like leaving home and retiring to jungles.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਅੰਤਰਿ ਉਤਭੁਜੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜੋ ਕਹੀਐ ਸੋ ਪ੍ਰਭ ਤੇ ਹੋਈ ॥ ਜੁਗਹ ਜੁਗੰਤਰਿ ਸਾਹਿਬੁ ਸਚੁ ਸੋਈ ॥ ਉਤਪਤਿ ਪਰਲਉ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥

Rāmkalī mėhlā 1.  Anṯar uṯ▫bẖuj avar na ko▫ī.  Jo kahī▫ai so parabẖ ṯe ho▫ī.  Jugah juganṯar sāhib sacẖ so▫ī.  Uṯpaṯ parla▫o avar na ko▫ī. ||1||

 

Composition of the first Guru in Raga Raamkali. There is (na koee) none (avar-u) other (antar-i) in creatures (utbhuj) produced from soil along-with others, i.e. the whole creation – than the Creator. (Jo) whatever we (kaheeai) talk about (hoee) happens by commands of (prabh) the Almighty.

It is (soee) the same One (sach-u) Eternal (sahib-u) Master (jugah jugantar-i) in all ages. (Na koee) none (avar-u) other causes (utpat-i) creation and (parlau) destruction. 1.

 

ਐਸਾ ਮੇਰਾ ਠਾਕੁਰੁ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਜਿਨਿ ਜਪਿਆ ਤਿਨ ਹੀ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਕੈ ਨਾਮਿ ਨ ਲਗੈ ਜਮ ਤੀਰੁ ॥੧॥ ਰਹਾਉ ॥

Aisā merā ṯẖākur gahir gambẖīr.  Jin japi▫ā ṯin hī sukẖ pā▫i▫ā har kai nām na lagai jam ṯīr. ||1|| rahā▫o.

 

(Aisa) such is (tthaakur-u) the Master (meyra = my) of all; IT is (gahir = deep) profound in virtues and (gambheer-u) profound.

(Jin-i) those who (japiaa) remember and practice IT’s virtues and commands, (tin hi) only they (paaiaa) attain (sukh-u) peace – by union with IT; (teer = arrow) punishment by (jam) Divine justice is not (lagai = hit) applicable to those who live by (naam-i) by virtues and commands of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਰਤਨੁ ਹੀਰਾ ਨਿਰਮੋਲੁ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਅਮਰੁ ਅਤੋਲੁ ॥ ਜਿਹਵਾ ਸੂਚੀ ਸਾਚਾ ਬੋਲੁ ॥ ਘਰਿ ਦਰਿ ਸਾਚਾ ਨਾਹੀ ਰੋਲੁ ॥੨॥

Nām raṯan hīrā nirmol.  Sācẖā sāhib amar aṯol.  Jihvā sūcẖī sācẖā bol.  Gẖar ḏar sācẖā nāhī rol. ||2||

 

Awareness of (naam-u) Divine virtues and commands is (nirmol-u) priceless (ratan = jewel, heera = diamond) wealth – as wherewithal/guide for life. (Saacha) the Eternal (sahib-u) Master is (amar-u = deathless) eternal and IT’s virtues (atol-u) beyond measure.

One who has God in mind, his/her (jihva) tongue is (soochi = clean) untouched by falsehood and (bol-u) utters only (saacha) the truth. With (saacha) the Eternal being present in his/her (ghar-i = house, dar-i = door) mind there is no (rol-u) noise, i.e. there are no distracting thoughts, but only Naam in it. 2.

 

ਇਕਿ ਬਨ ਮਹਿ ਬੈਸਹਿ ਡੂਗਰਿ ਅਸਥਾਨੁ ॥ ਨਾਮੁ ਬਿਸਾਰਿ ਪਚਹਿ ਅਭਿਮਾਨੁ ॥ ਨਾਮ ਬਿਨਾ ਕਿਆ ਗਿਆਨ ਧਿਆਨੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥੩॥

Ik ban mėh baisėh dūgar asthān.  Nām bisār pacẖėh abẖimān.  Nām binā ki▫ā gi▫ān ḏẖi▫ān.  Gurmukẖ pāvahi ḏargahi mān. ||3||

 

(Ik = one type) some people (baisah-i = sit) dwell (mah-i) in (ban) jungles or go to some (asthaan-u) place (ddoogar-i) on mountains; they (bisaar-i) forget (naam-u) Divine virtues and commands and (pachah-i) are destroyed by (abhimaan-u) pride – of having renounced the world while the evil thoughts are not given up.

(Kiaa = what) there is no use of (giaan) scriptural knowledge (binaa) without paying (dhiaan-u) attention to Naam; (gurmukh-i) one who follows the guru to live by Naam (paavah-i) receives (maan-u) honour (dargah) in Divine court. 3.

 

ਹਠੁ ਅਹੰਕਾਰੁ ਕਰੈ ਨਹੀ ਪਾਵੈ ॥ ਪਾਠ ਪੜੈ ਲੇ ਲੋਕ ਸੁਣਾਵੈ ॥

Haṯẖ ahaʼnkār karai nahī pāvai.  Pāṯẖ paṛai le lok suṇāvai.

 

One who (karai = does) engages acts by (hatth-u) self-will under (ahankaar-u) pride, does not (paavai) find the Master within; s/he (parrai) reads (paatth) scriptures to (l-e) get (lok) people (sunaavai) to hear, i.e. pretends to connect with the Almighty to impress people

 

Page 906

 

ਤੀਰਥਿ ਭਰਮਸਿ ਬਿਆਧਿ ਨ ਜਾਵੈ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਸੁਖੁ ਪਾਵੈ ॥੪॥

Ŧirath bẖarmas bi▫āḏẖ na jāvai.  Nām binā kaise sukẖ pāvai. ||4||

 

(Biaadh-i = ailment) affliction of vices does not (jaavai) leave (bharmas-i = wandering) by going (teerath-i) on pilgrimages; one (kaisey = how?) cannot (paavai) attain (sukh-u) peace, i.e. be rid of vices, (binaa) without living by (naam) Divine virtues and commands. 4.

 

ਜਤਨ ਕਰੈ ਬਿੰਦੁ ਕਿਵੈ ਨ ਰਹਾਈ ॥ ਮਨੂਆ ਡੋਲੈ ਨਰਕੇ ਪਾਈ ॥ ਜਮ ਪੁਰਿ ਬਾਧੋ ਲਹੈ ਸਜਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਈ ॥੫॥

Jaṯan karai binḏ kivai na rahā▫ī.  Manū▫ā dolai narke pā▫ī.  Jam pur bāḏẖo lahai sajā▫ī.  Bin nāvai jī▫o jal bal jā▫ī. ||5||

 

One (karai) makes (jatan) efforts but cannot (rahaaee = keep/protect, bind-u = drop/semen) overcome lust (kivai = any way) by any of the above methods; (manooaa) the mind (ddolai) wavers – and succumbs to vices – and one (paaee) is put (narkey) in hell, i.e. cycles of births and deaths.

One who does not live by Naam is (baadho) bound (puri-i = in abode of) by (jam) Divine justice and (lahai) receives (sajaaee) punishment – of denial of union with the Almighty and sent for reincarnation. (Jeeo) the mind (jal-i bal-i = burning, jaaee = keeps) remains restless – as it cannot find the Almighty – (bin-u) without (naavai) living by Naam. 5.

 

ਸਿਧ ਸਾਧਿਕ ਕੇਤੇ ਮੁਨਿ ਦੇਵਾ ॥ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨ ਤ੍ਰਿਪਤਾਵਹਿ ਭੇਵਾ ॥ ਸਬਦੁ ਵੀਚਾਰਿ ਗਹਹਿ ਗੁਰ ਸੇਵਾ ॥ ਮਨਿ ਤਨਿ ਨਿਰਮਲ ਅਭਿਮਾਨ ਅਭੇਵਾ ॥੬॥

Siḏẖ sāḏẖik keṯe mun ḏevā.  Haṯẖ nigrahi na ṯaripṯāvėh bẖevā.  Sabaḏ vīcẖār gahėh gur sevā.  Man ṯan nirmal abẖimān abẖevā. ||6||

 

(Keytey) numerous (sidh) yogis, (saadhik) seekers (mun-i) sages, and (deyva) respected ones; have not (triptaavah-i) satisfy (bheyva) the inner-self (hatth-i) acting by self-will trying (nigrah-i) to control desires.

One who (veechaar-i) contemplates (sabad-u = Word) Divine commands and (gahah-i = holds) takes to (seyva) service of, i.e. follows, the guru; his/her (man-i) mind and (tan) body, i.e. thoughts and deeds, (nirmal) are purified, because s/he becomes (abheyva/abhaav = without) free of (abhimaan) vanity. 6.

 

ਕਰਮਿ ਮਿਲੈ ਪਾਵੈ ਸਚੁ ਨਾਉ ॥ ਤੁਮ ਸਰਣਾਗਤਿ ਰਹਉ ਸੁਭਾਉ ॥ ਤੁਮ ਤੇ ਉਪਜਿਓ ਭਗਤੀ ਭਾਉ ॥ ਜਪੁ ਜਾਪਉ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਉ ॥੭॥

Karam milai pāvai sacẖ nā▫o.  Ŧum sarṇāgaṯ raha▫o subẖā▫o.  Ŧum ṯe upji▫o bẖagṯī bẖā▫o.  Jap jāpa▫o gurmukẖ har nā▫o. ||7||

 

The Eternal (milai) is found within (karam-i) by Divine grace by one who (paavai) obtains awareness of, and practices, (naau/naam) virtues and commands of (sach-u) the Eternal; and s/he (subhaau) naturally (rahau) remains in (tum) Your (sarnaagat-i) sanctuary, i.e. care and obedience, o Almighty.

(Bhaau) loving (bhagti) devotion (upjio = develops) comes (tey) from (tum) You; (gurmukh-i) with the guru’s guidance, one (jaapau) remembers (naau/naam) virtues and commands of (har-i) the Almighty (jap-u) which need to be remembered. 7.

 

ਹਉਮੈ ਗਰਬੁ ਜਾਇ ਮਨ ਭੀਨੈ ॥ ਝੂਠਿ ਨ ਪਾਵਸਿ ਪਾਖੰਡਿ ਕੀਨੈ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨਹੀ ਘਰੁ ਬਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਤੁ ਬੀਚਾਰੁ ॥੮॥੬॥

Ha▫umai garab jā▫e man bẖīnai.  Jẖūṯẖ na pāvas pakẖand kīnai.  Bin gur sabaḏ nahī gẖar bār.  Nānak gurmukẖ ṯaṯ bīcẖār. ||8||6||

 

 (Haumai) ego and (garab-u) vanity (jaaey) leave, when (man) the mind (bheenai – rinsed) is imbued with love of the Almighty; the Almighty is not (paavas-i) foundd by (jhootth-i = false-hood) clever-ness or (keenai = doing) by (paakhandd-i) pretence.

(Ghar-u baar-u) abode of the Almighty is not reached (bin-u) without following (sabad = word) teachings of the guru; it is (gurmukh-i) with the guru’s teachings that (beechaar-u) contemplates (tat-u = essence) Divine virtues and commands, says Nanak. 8. 6.

 

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Note: Human birth is an opportunity to remember and emulate Divine virtues in order to overcome shortcomings which caused the soul to wander in numerous life forms. One who does that, unites with the Creator and is not reborn.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਜਿਉ ਆਇਆ ਤਿਉ ਜਾਵਹਿ ਬਉਰੇ ਜਿਉ ਜਨਮੇ ਤਿਉ ਮਰਣੁ ਭਇਆ ॥ ਜਿਉ ਰਸ ਭੋਗ ਕੀਏ ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ ਨਾਮੁ ਵਿਸਾਰਿ ਭਵਜਲਿ ਪਇਆ ॥੧॥

Rāmkalī mėhlā 1.  Ji▫o ā▫i▫ā ṯi▫o jāvėh ba▫ure ji▫o janme ṯi▫o maraṇ bẖa▫i▫ā.  Ji▫o ras bẖog kī▫e ṯeṯā ḏukẖ lāgai nām visār bẖavjal pa▫i▫ā. ||1||

 

Composition of the first Guru in Raga Raamkali. O (baurey = mad) mindless person, (jio = as) the shortcomings – of previous births – with which you (aaiaa = came) were born, you shall (jaavah-i) depart from this human life (tio) the same way, i.e. carrying the same transgressions; (jio) as you (janmey) were born, your (maran-u) death shall occur (tio) in the same state – and you will remain in cycles of births and deaths.

Remember, (jio) as much as one (bhog = pleasures, keeay = did) indulges in (ras) objects of pleasure, (teyta) that much (dukh-u) grief one (laagai) experiences; one who (visaar-i) forgets to live by (naam-u) Divine virtues and commands, (paiaa) is put (bhavjal-i) in the world-ocean, i.e. keeps taking births again and again. 1.

 

ਤਨੁ ਧਨੁ ਦੇਖਤ ਗਰਬਿ ਗਇਆ ॥ ਕਨਿਕ ਕਾਮਨੀ ਸਿਉ ਹੇਤੁ ਵਧਾਇਹਿ ਕੀ ਨਾਮੁ ਵਿਸਾਰਹਿ ਭਰਮਿ ਗਇਆ ॥੧॥ ਰਹਾਉ ॥

Ŧan ḏẖan ḏekẖaṯ garab ga▫i▫ā.  Kanik kāmnī si▫o heṯ vaḏẖā▫ihi kī nām visārėh bẖaram ga▫i▫ā. ||1|| rahā▫o.

 

(Deykhat) seeing (tan-u = body) physical beauty/strength and (dhan-u) wealth, you (gaiaa) go (garab-i) into, i.e. develop, pride; you (vadhaaey) increase (heyt-u) attachment (sio) with (kanik = gold) wealth and (kaamini) wife; (ki) why are you (gaiaa) getting (bharam-i) deluded – that they will be ever with you, and (visaarah-i) forgetting to live by (naam-u) Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸੀਲੁ ਨ ਰਾਖਿਆ ਪ੍ਰੇਤ ਪਿੰਜਰ ਮਹਿ ਕਾਸਟੁ ਭਇਆ ॥ ਪੁੰਨੁ ਦਾਨੁ ਇਸਨਾਨੁ ਨ ਸੰਜਮੁ ਸਾਧਸੰਗਤਿ ਬਿਨੁ ਬਾਦਿ ਜਇਆ ॥੨॥

Jaṯ saṯ sanjam sīl na rākẖi▫ā pareṯ pinjar mėh kāsat bẖa▫i▫ā.  Punn ḏān isnān na sanjam sāḏẖsangaṯ bin bāḏ ja▫i▫ā. ||2||

 

You do not (raakhiaa) maintain (jat-u = celibacy) chastity, (sat-u) truthful-ness, (sanjam-u) discipline and (seel) virtuous living; you (bhaiaa) have become like (kaasatt-u) dry wood (mah-i) in (pinjar) the skeleton of (preyt) a ghost – wandering directionless.

You perform no (punn-u) good deed, (daan-u = charity) share with the needy, nor make (isnaan-u = bath) effort to get rid of vices, nor (sanjam-u) control temptations from affecting the sensory organs; your (jaiaa) being born a human is (baad-i) being wasted (bin-u = without) by not learning (saadhsangat-i) in holy congregation – where virtues and commands of the Almighty are remembered and learnt to practice. 2.

 

ਲਾਲਚਿ ਲਾਗੈ ਨਾਮੁ ਬਿਸਾਰਿਓ ਆਵਤ ਜਾਵਤ ਜਨਮੁ ਗਇਆ ॥ ਜਾ ਜਮੁ ਧਾਇ ਕੇਸ ਗਹਿ ਮਾਰੈ ਸੁਰਤਿ ਨਹੀ ਮੁਖਿ ਕਾਲ ਗਇਆ ॥੩॥

Lālacẖ lāgai nām bisāri▫o āvaṯ jāvaṯ janam ga▫i▫ā.  Jā jam ḏẖā▫e kes gėh mārai suraṯ nahī mukẖ kāl ga▫i▫ā. ||3||

 

(Laagai) engaging in satisfying (laalach-i) greed, you have (bisaario) forgotten (naam-u) Divine virtues and commands; (janam-u) human birth is (gaiaa) passing (aavat = coming, jaavat = going) wandering in pursuit of transitory pleasures/gains.

You are not (surat-i) conscious that you will (gaiaa) go (mukh-i = in mouth) under control of (kaal) the Jam, the agent of Divine justice; (ja) when (jam-u) the agent of Divine justice (dhaa-e = running) comes, it will (gah-i) catch you by (keys) the hair and (maarai) dash you to the ground, i.e. you will be punished with being out in cycles of births and deaths. 3.

 

ਅਹਿਨਿਸਿ ਨਿੰਦਾ ਤਾਤਿ ਪਰਾਈ ਹਿਰਦੈ ਨਾਮੁ ਨ ਸਰਬ ਦਇਆ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਗਤਿ ਪਤਿ ਪਾਵਹਿ ਰਾਮ ਨਾਮ ਬਿਨੁ ਨਰਕਿ ਗਇਆ ॥੪॥

Ahinis ninḏā ṯāṯ parā▫ī hirḏai nām na sarab ḏa▫i▫ā.  Bin gur sabaḏ na gaṯ paṯ pāvahi rām nām bin narak ga▫i▫ā. ||4||

 

You indulge in (ninda) slander and (taat-i) jealousy (paraaee) of others (ahinis-i) day and night – all the time; you neither have (naam-u) Divine virtues and commands in mind, nor (daiaa) compassion for (sarab) all (hirdai) in mind.

One cannot (paavah-i) obtain (gat-i) freedom from vices and hence (pat-i) the honour of acceptance by the Almighty (bin-u = without) following (sabad = word) teachings of the guru; (bin-u = without) by ignoring (naam) virtues and commands of (raam) the Almighty one (gaiaa) goes (narak-i) to hell – is put in cycles of births and deaths. 4.

 

ਖਿਨ ਮਹਿ ਵੇਸ ਕਰਹਿ ਨਟੂਆ ਜਿਉ, ਮੋਹ ਪਾਪ ਮਹਿ ਗਲਤੁ ਗਇਆ ॥ ਇਤ ਉਤ ਮਾਇਆ ਦੇਖਿ ਪਸਾਰੀ ਮੋਹ ਮਾਇਆ ਕੈ ਮਗਨੁ ਭਇਆ ॥੫॥

Kẖin mėh ves karahi natū▫ā ji▫o moh pāp mėh galaṯ ga▫i▫ā.  Iṯ uṯ mā▫i▫ā ḏekẖ pasārī moh mā▫i▫ā kai magan bẖa▫i▫ā. ||5||

 

(Jio) the way (nattooaa) an actor (karah-i = does) takes different (veys = garb) costumes/roles (khin = moment, mah-i = in) every now and then, you get (galat-u = fallen) lost (mah-i) in numerous (paap) transgressions time and again.

(Deykh-i) seeing (pasaari) the expanse of (maaiaa) the world-play (it = here, ut = there) all over, you (bhaiaa) are (magan-u) engrossed in (moh) attachment (kai) of (maaiaa) happenings around you and forget the Almighty. 5.

 

ਕਰਹਿ ਬਿਕਾਰ ਵਿਥਾਰ ਘਨੇਰੇ ਸੁਰਤਿ ਸਬਦ ਬਿਨੁ ਭਰਮਿ ਪਇਆ ॥ ਹਉਮੈ ਰੋਗੁ ਮਹਾ ਦੁਖੁ ਲਾਗਾ ਗੁਰਮਤਿ ਲੇਵਹੁ ਰੋਗੁ ਗਇਆ ॥੬॥

Karahi bikār vithār gẖanere suraṯ sabaḏ bin bẖaram pa▫i▫ā.  Ha▫umai rog mahā ḏukẖ lāgā gurmaṯ levhu rog ga▫i▫ā. ||6||

 

You (karah-i) commit (ghaneyrey) numerous (vithaar = expanse) wide-ranging (bikaar) vices, because you (paiaa) have fallen (bharam-i) in delusion (bin-u = without) by not paying attention to (sabad) the guru’s teachings.

(Mahaa = great) the terrible (rog-u) affliction of (haumai) ego and the resultant (dukh-u) grief (laaga) afflicts you; (leyvh-u) take (gurmat-i) the guru’s counsel so that this (rog-u) malady (gaiaa = leaves) is rid of. 6.

 

ਸੁਖ ਸੰਪਤਿ ਕਉ ਆਵਤ ਦੇਖੈ ਸਾਕਤ ਮਨਿ ਅਭਿਮਾਨੁ ਭਇਆ ॥ ਜਿਸ ਕਾ ਇਹੁ ਤਨੁ ਧਨੁ ਸੋ ਫਿਰਿ ਲੇਵੈ ਅੰਤਰਿ ਸਹਸਾ ਦੂਖੁ ਪਇਆ ॥੭॥

Sukẖ sampaṯ ka▫o āvaṯ ḏekẖai sākaṯ man abẖimān bẖa▫i▫ā.  Jis kā ih ṯan ḏẖan so fir levai anṯar sahsā ḏūkẖ pa▫i▫ā. ||7||

 

(Saakat) a non-believer (bhaiaa = happens) develops (abhimaan-u) arrogance (man-i) in the mind when s/he (deykhai = sees, aavat = coming) has (sukh) comforts and (sampat-i) wealth.

If  God, (jis ka = whose) who gave (ih-u) this (tan-u) body and (dhan-u) wealth also (leyvai) takes them (phir-i) back; the faithless person (paiaa) is afflicted with (dookh-u) pain and (sahsaa) anxiety (antar-i) within –because s/he does not accept Divine will. 7.

ਅੰਤਿ ਕਾਲਿ ਕਿਛੁ ਸਾਥਿ ਨ ਚਾਲੈ ਜੋ ਦੀਸੈ ਸਭੁ ਤਿਸਹਿ ਮਇਆ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਸੋ ਪ੍ਰਭੁ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਲੈ ਪਾਰਿ ਪਇਆ ॥੮॥

Anṯ kāl kicẖẖ sāth na cẖālai jo ḏīsai sabẖ ṯisėh ma▫i▫ā.  Āḏ purakẖ aprampar so parabẖ har nām riḏai lai pār pa▫i▫ā. ||8||

 

(Kichh-u na) nothing (chaalai) goes (saath-i) with the soul (ant-i) at end (kaal-i) time – on death; acknowledge (jo) what (deesai = is seen) you have as (tisah-i) IT’s (maiaa) grace.

(So = that) the One (prabh-u) Almighty is (aad-i = beginning) the source, (purakh-u) all-pervasive and (aprampar-u) Infinite; one who (lai = takes) keeps (ridai) in mind (naam-u) virtues and commands of (har-i) the Almighty (paiaa) lands (paar-i) on the far shore, i.e. gets across the world-ocean to unite with the Almighty and not be reborn – achieves the objective of human birth, so keep Naam in mind. 8.

 

ਮੂਏ ਕਉ ਰੋਵਹਿ ਕਿਸਹਿ ਸੁਣਾਵਹਿ ਭੈ ਸਾਗਰ ਅਸਰਾਲਿ ਪਇਆ ॥ ਦੇਖਿ ਕੁਟੰਬੁ ਮਾਇਆ ਗ੍ਰਿਹ ਮੰਦਰੁ ਸਾਕਤੁ ਜੰਜਾਲਿ ਪਰਾਲਿ ਪਇਆ ॥੯॥

Mū▫e ka▫o rovėh kisėh suṇāvėh bẖai sāgar asrāl pa▫i▫ā.  Ḏekẖ kutamb mā▫i▫ā garih manḏar sākaṯ janjāl parāl pa▫i▫ā. ||9||

 

(Kisah-i) whom do you (sunaavah-u) cause to hear when you (rovah-i) wail (kau) for one who (mooey) has died; you have yourself (paiaa) fallen in (asraal-i) the terrible (bhai/bhav = world, saagar = ocean) vices of the world-play – so be conscious and take steps that you are not reborn.

(Deykh-i) seeing, i.e. being happy with having, (kuttamb-u) the family, (maaiaa) wealth, (grih) houses and (mandar-u) mansion, (saakat) the non-believer (pariaa) gets in (paraal-i = straw/useless things) fruitless (janjaal-i) in entanglements – which are of no help to the soul in the hereafter. 9.

 

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ਜਾ ਆਏ ਤਾ ਤਿਨਹਿ ਪਠਾਏ ਚਾਲੇ ਤਿਨੈ ਬੁਲਾਇ ਲਇਆ ॥ ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਬਖਸਣਹਾਰੈ ਬਖਸਿ ਲਇਆ ॥੧੦॥

Jā ā▫e ṯā ṯinėh paṯẖā▫e cẖāle ṯinai bulā▫e la▫i▫ā.  Jo kicẖẖ karṇā so kar rahi▫ā bakẖsaṇhārai bakẖas la▫i▫ā. ||10||

 

We should understand that the creatures are born only (ta) then (ja) when (tinah-i = that) the Creator (patthaaey) sends, and they (chaaley) depart when (tinai) IT (bulaaey laiaa) calls them back.

(Jo kichh-u) whatever IT (karna) desires to do, (so) that IT (kar-i rahiaa) does; (bakhsanhaarai) the gracious Master (bakhas-i laiaa) bestows grace to one who willingly accepts Divine will. 10.

 

ਜਿਨਿ ਏਹੁ ਚਾਖਿਆ ਰਾਮ ਰਸਾਇਣੁ ਤਿਨ ਕੀ ਸੰਗਤਿ ਖੋਜੁ ਭਇਆ ॥ ਰਿਧਿ ਸਿਧਿ ਬੁਧਿ ਗਿਆਨੁ ਗੁਰੂ ਤੇ ਪਾਇਆ ਮੁਕਤਿ ਪਦਾਰਥੁ ਸਰਣਿ ਪਇਆ ॥੧੧॥

Jin ehu cẖākẖi▫ā rām rasā▫iṇ ṯin kī sangaṯ kẖoj bẖa▫i▫ā.  Riḏẖ siḏẖ buḏẖ gi▫ān gurū ṯe pā▫i▫ā mukaṯ paḏārath saraṇ pa▫i▫ā. ||11||

 

I (bhaiaa) am engaged in (khoj-u) search of (sangat-i) company (tin ki) of those (jin-i) who (chaakhiaa) have tasted (ih-u) this (rasaain-u) elixir – of awareness of virtues and commands of (raam) the Almighty, – to learn from, and follow, them.

(Giaan-u) awareness of  Divine virtues and commands is (paaiaa) obtained (t-e) from the guru; it is like powers to have (ridh-i) wealth on call, (sidh-i) occult powers and (budh-i) intellect/understanding; (padaarath-u = substance) the gift of (mukat-i) emancipation from vices in life and from rebirth on death is obtained by (paiaa) placing the self (saran-i = sanctuary) in care/obedience of the guru. 11.

 

ਦੁਖੁ ਸੁਖੁ ਗੁਰਮੁਖਿ ਸਮ ਕਰਿ ਜਾਣਾ ਹਰਖ ਸੋਗ ਤੇ ਬਿਰਕਤੁ ਭਇਆ ॥ ਆਪੁ ਮਾਰਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ਲਇਆ ॥੧੨॥੭॥

Ḏukẖ sukẖ gurmukẖ sam kar jāṇā harakẖ sog ṯe birkaṯ bẖa▫i▫ā.  Āp mār gurmukẖ har pā▫e Nānak sahj samā▫e la▫i▫ā. ||12||7||

 

(Gurmukh-i) one who follows the guru, (kar-i jaana) considers (dukh-u) discomfort and (sukh-u) comfort (sam) equal; s/he (bhaiaa) remains (birakt-u = un-attached) unaffected (tey) by (harakh) joy and (sog) sorrow – takes them in his/her stride.

(Gurmukh-i) one who follows the guru (maar-i = kills) dissolves (aap-u) ego and (paaey) finds (har-i) the Almighty within who (sahj-i) by IT’s nature of being gracious (samaaey leeaa) merges him/her with IT-self, says Nanak. 12. 7.