SGGS pp 684-685, Dhanaasri m: 9, Shabads 1-4.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Ḏẖanāsrī mėhlā 9.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace.   Composition of the ninth Guru in Raga Dhanaasri.

 

ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Kāhe re ban kẖojan jā▫ī.  Sarab nivāsī saḏā alepā ṯohī sang samā▫ī. ||1|| rahā▫o.

 

(Rey) o seeker, (kaahey) why do you (jaaee) go to (ban) the jungle (khojan) in search of the Almighty?

IT (nivaasi) dwells (sarab = all) everywhere, but (sadaa) ever (aleypa = not touched) unseen; IT (samaaee) is present (sang-i) with (tohi) you. 1.

(Rahaau) dwell on this and contemplate.

 

ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥

Puhap maḏẖ ji▫o bās basaṯ hai mukar māhi jaise cẖẖā▫ī.  Ŧaise hī har base niranṯar gẖat hī kẖojahu bẖā▫ī. ||1||

 

(Jio) like (baas-u) fragrance (basat hai = lives) is present (madh-i) in (puhp) a flower and (jaise) the way (chhaaee) the image is (maahi) in (mukar) a mirror, (taisey hi) exactly like that (har-i) the Almighty (basey) abides in you (nirantar-i = without break) all the time, o (bhaaee = brother) dear seeker; (khjahu) search in (ghatt hi = body itself) within you. 1.

Message: Like fragrance of the flower is felt and the image seen when we go near/in front of them, effort is needed to find the Master within.

 

ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥

Bāhar bẖīṯar eko jānhu ih gur gi▫ān baṯā▫ī.  Jan Nānak bin āpā cẖīnai mitai na bẖaram kī kā▫ī. ||2||1||

 

(Jaanhu = know) perceive (eyko) the One Master present (baahr-i) outside and (bheetar-i) within; (ihu) this (giaan-u = knowledge) awareness is (bataaee = told) imparted by (gur) the guru.

Says (jan) the humble ninth Nanak: (Kaaee = fungus) the covering of (bhram) delusion on the mind, i.e. believing that the Almighty is not present with us, is not (mittai) removed (bin-u = without) unless one (cheenai = knows) sees (aapa = self) within to find the Almighty. 2. 1.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥ ਸਾਧੋ ਇਹੁ ਜਗੁ ਭਰਮ ਭੁਲਾਨਾ ॥ ਰਾਮ ਨਾਮ ਕਾ ਸਿਮਰਨੁ ਛੋਡਿਆ ਮਾਇਆ ਹਾਥਿ ਬਿਕਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 9.  Sāḏẖo ih jag bẖaram bẖulānā.  Rām nām kā simran cẖẖodi▫ā mā▫i▫ā hāth bikānā. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Dhanaasri. O (saadho = saints) seekers, (ihu) this (jag-u) world, i.e. human beings, (bhulaana) are led astray by (bharam) delusion – that the Almighty is not a reality.

They have (chhoddia = left) given up (simran-u) remembrance of, i.e. have become oblivious, (ka) of (naam) virtues and commands of (raam) the all-pervasive Master, and (bikaana) are sold (haath-i) into the hand of, i.e. are possessed by attachments to, (maaia) the world-play. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ ਤਾ ਕੈ ਰਸਿ ਲਪਟਾਨਾ ॥ ਜੋਬਨੁ ਧਨੁ ਪ੍ਰਭਤਾ ਕੈ ਮਦ ਮੈ ਅਹਿਨਿਸਿ ਰਹੈ ਦਿਵਾਨਾ ॥੧॥

Māṯ piṯā bẖā▫ī suṯ baniṯā ṯā kai ras laptānā.  Joban ḏẖan parabẖ▫ṯā kai maḏ mai ahinis rahai ḏivānā. ||1||

 

(Maat) the mother, (pitaa) father, (bhaai = brothers) siblings, (sut = sons) children and (banita) spouse; the human (laptaana) clings (kai) to (ta) their (ras-i = relish) company.

And (ahnis-i = day and night) ever (rahai) remains (divaana) mad due to (mad) intoxication (kai = of) caused by pride in (joban-u) physical looks/strength, (dhan-u) wealth and (prabhta) glory/recognition – forgetting the Master to whose grace all these are owed. 1.

 

Page 685

 

ਦੀਨ ਦਇਆਲ ਸਦਾ ਦੁਖ ਭੰਜਨ ਤਾ ਸਿਉ ਮਨੁ ਨ ਲਗਾਨਾ ॥ ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕਿਨਹੂ ਗੁਰਮੁਖਿ ਹੋਇ ਪਛਾਨਾ ॥੨॥੨॥

Ḏīn ḏa▫i▫āl saḏā ḏukẖ bẖanjan ṯā si▫o man na lagānā.  Jan Nānak kotan mai kinhū gurmukẖ ho▫e pacẖẖānā. ||2||2||

 

The Almighty is (daiaal) compassionate to (deen) the hapless, i.e. comes to aid of the needy, and (bhanjan) destroys their (dukh) distress; but the humans do not (lagaana – attach) engage (man-u) the mind (sio) with (ta) that Master, i.e. live by Divine virtues and commands.

(Kinhoo) some rare person (mai) in (kottan = crores) millions (ho-e = being, gurmukh-i = guru’s follower) follows the guru and (pachaana) recognizes this, says the humble ninth Nanak. 2. 2.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥ ਤਿਹ ਜੋਗੀ ਕਉ ਜੁਗਤਿ ਨ ਜਾਨਉ ॥ ਲੋਭ ਮੋਹ ਮਾਇਆ ਮਮਤਾ ਫੁਨਿ ਜਿਹ ਘਟਿ ਮਾਹਿ ਪਛਾਨਉ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 9.  Ŧih jogī ka▫o jugaṯ na jān▫o.  Lobẖ moh mā▫i▫ā mamṯā fun jih gẖat māhi pacẖẖāna▫o. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Dhanaasri. (Jaanau) I consider that (jugat-i) the way to attain union with the Almighty has not been learnt (kau) by (tih) that (jogi) Yogi,

(maah-i) in (jih) whose (ghatt-i = body) person/conduct I (pachhaanau = recognize) find (lobh) greed and (phun-i) also (moh) attachment to (maaia) the world-play. 1.

 

ਪਰ ਨਿੰਦਾ ਉਸਤਤਿ ਨਹ ਜਾ ਕੈ ਕੰਚਨ ਲੋਹ ਸਮਾਨੋ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਜੋਗੀ ਤਾਹਿ ਬਖਾਨੋ ॥੧॥

Par ninḏā usṯaṯ nah jā kai kancẖan loh samāno.  Harakẖ sog ṯe rahai aṯīṯā jogī ṯāhi bakẖāno. ||1||

 

We (bakhaano) call (taah-i) that person a (jogi) Yogi, (Ja kai) who (nah) does not indulge in (ninda) slander or (ustat-i = praise) sycophancy (par) of others; and considers (kanchan) gold and (loh) iron (samaano) alike, i.e. does not covet others’ wealth or accumulate wealth; s/he (rahai) remains (ateeta) untouched (tey) by (harakh) joy and (sog) sorrow – is happy with the will of the Almighty. 1.

 

ਚੰਚਲ ਮਨੁ ਦਹ ਦਿਸਿ ਕਉ ਧਾਵਤ ਅਚਲ ਜਾਹਿ ਠਹਰਾਨੋ ॥ ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਜੋ ਨਰੁ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨੋ ॥੨॥੩॥

Cẖancẖal man ḏah ḏis ka▫o ḏẖāvaṯ acẖal jāhi ṯẖėhrāno.  Kaho Nānak ih biḏẖ ko jo nar mukaṯ ṯāhi ṯum māno. ||2||3||

 

(Chanchal) the wavering human (man) mind (dhaavat) runs (kau) in (dah) ten (dis-i) directions, i.e. all over; a Yogi is one (jaah-i) who (tthahraano = stops) steadies it;

(Nar-u) a person (jo) who is (ko) of (ih) this (bidh-i) type, (maano) accept (taah-i = that) such a person (mukat-i) free from attachments to the world-play, and a Yogi, says the ninth Nanak. 2. 3.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥ ਅਬ ਮੈ ਕਉਨੁ ਉਪਾਉ ਕਰਉ ॥ ਜਿਹ ਬਿਧਿ ਮਨ ਕੋ ਸੰਸਾ ਚੂਕੈ ਭਉ ਨਿਧਿ ਪਾਰਿ ਪਰਉ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 9.  Ab mai ka▫un upā▫o kara▫o.  Jih biḏẖ man ko sansā cẖūkai bẖa▫o niḏẖ pār para▫o. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raag Dhanaasri. Having taken birth in numerous life-forms, and having now got human birth: (Kaun-u) what (upaau = effort) action should (mai) I (karau) take, by (bidh-i = method) doing (jih) which I (paar-i = across, parau = land) may get across (bhau/bhav) the world (nidh-i = treasure/mass – of water) ocean to unite with the Almighty, and (sansaa) anxiety (ko) of my mind – for remaining separated from the Almighty – (chookai) ends. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਨਮੁ ਪਾਇ ਕਛੁ ਭਲੋ ਨ ਕੀਨੋ ਤਾ ਤੇ ਅਧਿਕ ਡਰਉ ॥ ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥੧॥

Janam pā▫e kacẖẖ bẖalo na kīno ṯā ṯe aḏẖik dara▫o.  Man bacẖ karam har gun nahī gā▫e yėh jī▫a socẖ ḏẖara▫o. ||1||

 

I am concerned that; (paa-e) having got (janam-u) human birth, I have (keeno) done (kachh-u na) nothing (bhalo = good) virtuous; (ta tey) that is why I am (adhik) more (ddarau) afraid.

I have not (gaaey = sing) remembered and practiced (gun) Divine virtues in (man = mind) thought, (bach/bachan) word and (kram) deed; I (dharau) have (yah) this (soch) thought in (jeea) the mind, i.e. I keep worrying about this. 1.

 

ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਬਿਰਦੁ ਪਛਾਨਉ ਤਬ ਹਉ ਪਤਿਤ ਤਰਉ ॥ ੨॥੪॥੯॥੯॥੧੩॥੫੮॥੪॥੯੩॥

Gurmaṯ sun kacẖẖ gi▫ān na upji▫o pas ji▫o uḏar bẖara▫o.  Kaho Nānak parabẖ biraḏ pacẖẖāna▫o ṯab ha▫o paṯiṯ ṯara▫o. ||2||4||9||9||13||58||4||93||

 

I (giaan = knowledge, upjio = showed) have learnt (kachh-u na) nothing (sun-i) from listening to (gurmat-i) the guru’s counsel which could guide me, but (bharau) fill my (udar-u) belly (jio) like (pas-u) an animal, i.e. I do nothing to use the opportunity of human birth to unite with the Creator.

O (prabh) Master, – I have no virtues – please (pachhaanau = recognize) maintain Your (birad-u) tradition of being kind to the hapless; only (tab) then (hau) I (patit = fallen) a wrong-doer can (tarau = swim) get across the world-ocean of vices and unite with You. 2. 4. 9. 9. 13. 58. 4. 93.

 

Note: Great care has been taken in numbering Gurbani compositions in order to obviate additions and subtractions. The significance of the above numbers is as follows.

 

2 – Stanzas in this Shabad.

4 – Shabads of the ninth Guru.

 

Shabds so far in Raga Dhanaasri.

9 – Shabads of the first Guru.

9 – Shabads of the third Guru.

13 – Shabads of the fourth Guru.

58 – Shabads of the fifth Guru.

4 – Shabads of the ninth Guru.

93 – Total Shabads in Raga Dhanassri so far.