SGGS pp 694-695, Dhanaasri Ravidas Ji, Trilochan Ji, Naamdev Ji, Sain Ji, Peepa Ji, Dhanaa Ji.

 

ਧਨਾਸਰੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī bẖagaṯ Raviḏās jī kī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (ji) the revered (bhagat = devotee) saint Ravidas in Raga Dhanaasri:   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The Shabad below shows deep yearning for the Almighty in the mind of the devotee. S/he is aware that the soul can attain union with the Almighty only in human birth where one can conform to Divine virtues ad commands. Bhagat Ravidas Ji says I have been separated from You for numerous births, o Almighty, and dedicate this human birth to attaining union with You.

 

ਹਮ ਸਰਿ ਦੀਨੁ ਦਇਆਲੁ ਨ ਤੁਮ ਸਰਿ ਅਬ ਪਤੀਆਰੁ ਕਿਆ ਕੀਜੈ ॥ ਬਚਨੀ ਤੋਰ ਮੋਰ ਮਨੁ ਮਾਨੈ ਜਨ ਕਉ ਪੂਰਨੁ ਦੀਜੈ ॥੧॥

Ham sar ḏīn ḏa▫i▫āl na ṯum sar ab paṯī▫ār ki▫ā kījai.  Bacẖnī ṯor mor man mānai jan ka▫o pūran ḏījai. ||1||

 

O Almighty, I acknowledge that there is none (sar-i = equal) as (deen = poor) hapless as (ham) me, and none as (daiaal-u = compassionate) kind as (tum) You, so (kiaa) why (pateeaar-u = test/evaluation, keejai = do) test my worth – to see how many faults I have – i.e. I admit being devoid of virtues and worth nothing while You are compassionate; please do not put me to any test and bestow grace.

Please (deejai = give) bless this (jan) servant with (pooran-u) full faith so that (mor) my (man-u) mind (maanai) obeys (tor) Your (bachnee = words) Hukam/commands i.e. enable me to sincerely perform the duties of the role allotted by You as human being. 1.

 

ਹਉ ਬਲਿ ਬਲਿ ਜਾਉ ਰਮਈਆ ਕਾਰਨੇ ॥ ਕਾਰਨ ਕਵਨ ਅਬੋਲ ॥ ਰਹਾਉ ॥

Ha▫o bal bal jā▫o rama▫ī▫ā kārne.  Kāran kavan abol. Rahā▫o.

 

(Hau) I (bal-i bal-i jaau = am sacrifice, kaarney = for) adore You, i.e. shall do anything on Your bidding, o (ramaieeaa) all-pervasive Master.

(Kavan) what is (kaaran) the reason for Your (abol) not talking, i.e. I cannot experience Your presence within, – please forgive my faults.

(Rahaau) dwell on this and contemplate.

 

ਬਹੁਤ ਜਨਮ ਬਿਛੁਰੇ ਥੇ ਮਾਧਉ ਇਹੁ ਜਨਮੁ ਤੁਮ੍ਹ੍ਹਾਰੇ ਲੇਖੇ ॥ ਕਹਿ ਰਵਿਦਾਸ ਆਸ ਲਗਿ ਜੀਵਉ ਚਿਰ ਭਇਓ ਦਰਸਨੁ ਦੇਖੇ ॥੨॥੧॥

Bahuṯ janam bicẖẖure the māḏẖa▫o ih janam ṯumĥāre lekẖe.  Kahi Raviḏās ās lag jīva▫o cẖir bẖa▫i▫o ḏarsan ḏekẖe. ||2||1||

 

I (they) was (bichhurey) separated from You for (bahut) numerous (janam) births, o (maadhau = master of maaiaa/world-play) Almighty; this (janam-u) human birth is to (tumhaarey) Your (leykhey) account, i.e. I have dedicated this human birth to find You.

I (jeevau) live (lag-i) with (aas) the hope to find You; it (bhaio) has been (chir) long since I (deykhey) saw Your (darsan-u) vision – please bless me now. 2. 1.

 

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Note: In the Shabad below, Bhagat Ravidas says it is hard to remain devoted to the Almighty and for this one needs to condition one’s total being, including all organs so as not to be distracted.

 

ਚਿਤ ਸਿਮਰਨੁ ਕਰਉ ਨੈਨ ਅਵਿਲੋਕਨੋ ਸ੍ਰਵਨ ਬਾਨੀ ਸੁਜਸੁ ਪੂਰਿ ਰਾਖਉ ॥ ਮਨੁ ਸੁ ਮਧੁਕਰੁ ਕਰਉ ਚਰਨ ਹਿਰਦੇ ਧਰਉ ਰਸਨ ਅੰਮ੍ਰਿਤ ਰਾਮ ਨਾਮ ਭਾਖਉ ॥੧॥

Cẖiṯ simran kara▫o nain avilokano sarvan bānī sujas pūr rākẖa▫o.  Man so maḏẖukar kara▫o cẖaran hirḏe ḏẖara▫o rasan amriṯ rām nām bẖākẖa▫o. ||1||

 

May I (simran-u = remembrance, karau = do) keep the Master in (chit) mind, (avilokno) see IT everywhere (raakhau) keeping (sravan) the ears (poor-i = filled) listening to (baanee) words of (sujas-u) praising Divine virtues.

May I (karau) make (man-u) the mind, (madhukar-u) the honeybee, i.e. ever gather awareness of Divine virtues, (dharau) keep (charan) feet of the Master (hirdey) in mind, i.e. submit to commands of the Almighty;

And with (rasan) the tongue, (bhaakhau) utter (a’mmrit) the life-giving (naam) virtues of (raam) the all-pervasive Master. 1.

 

ਮੇਰੀ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਸਿਉ ਜਿਨਿ ਘਟੈ ॥ ਮੈ ਤਉ ਮੋਲਿ ਮਹਗੀ ਲਈ ਜੀਅ ਸਟੈ ॥੧॥ ਰਹਾਉ ॥

Merī parīṯ gobinḏ si▫o jin gẖatai.  Mai ṯa▫o mol mahgī la▫ī jī▫a satai. ||1|| rahā▫o.

 

May (meyree) my (preet-i) affection (sio) for (gobind) the Master (jin-i) never (ghattai) reduce. (Tau) after all (mai) I (laee) have obtained (mahgee = expensive) at great (mol-i) cost, (sattai) in exchange for my (jeea) soul. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਧਸੰਗਤਿ ਬਿਨਾ ਭਾਉ ਨਹੀ ਊਪਜੈ ਭਾਵ ਬਿਨੁ ਭਗਤਿ ਨਹੀ ਹੋਇ ਤੇਰੀ ॥ ਕਹੈ ਰਵਿਦਾਸੁ ਇਕ ਬੇਨਤੀ ਹਰਿ ਸਿਉ ਪੈਜ ਰਾਖਹੁ ਰਾਜਾ ਰਾਮ ਮੇਰੀ ॥੨॥੨॥

Sāḏẖsangaṯ binā bẖā▫o nahī ūpjai bẖāv bin bẖagaṯ nahī ho▫e ṯerī.  Kahai Raviḏās ik benṯī har si▫o paij rākẖo rājā rām merī. ||2||2||

 

(Bhaau) love/awe for the Master does not (oopjai) develop (binaa) without (saadhsangat-i= company of the guru) participating in holy congregation – to obtain awareness of Naam – and (bhagat-i) devotion/obedience does not (hoey = happen) become part of one’s life (bin-u) without (bhaav) love/awe for the Master.

(Kahai) says Ravidas, I make (ik) one (beynti) supplication (sio) with (har-i) the Almighty: Please (raakhahu) preserve (meyree) my (paij) honor, o (raaja = king) Sovereign (raam) all-pervasive Master – by accepting me for union with You. 2. 2.

 

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Note: ਆਰਤੀ (aarti) is a Hindu form of worship in which a person leads the worship with a salver in hand with lamps, flowers and other offerings placed on it. He rotates the salver as he and other devotees sing devotional songs. In the Aarti Shabad of Guru Nanak which came earlier in this Raag and is part of Sohila to be recited at bedtime, Guru Sahib says we need not do this ritual as nature is doing Aarti all the time. In this Shabad Bhagat Ravidas says that one should concentrate on Naam – virtues of the Almighty in the mind instead of offering the items kept in the salver.

 

ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Nām ṯero ārṯī majan murāre.  Har ke nām bin jẖūṯẖe sagal pāsāre. ||1|| rahā▫o.

 

O (muraarey = killer of demon Mur – Krishna, metaphor for) Almighty, for me (teyro) Your Naam-u, i.e. being aware, and emulation of, Your virtues is (majan-u) the bath to purify myself.

(Bin-u) except practice of Naam, (sagal) all actions are (pasaarey = expanse) exhibition (jhootthey = false) for others to see – they do not please the Master. 1.

(Rahaau) dwell on this and contemplate.   

 

ਨਾਮੁ ਤੇਰੋ ਆਸਨੋ ਨਾਮੁ ਤੇਰੋ ਉਰਸਾ ਨਾਮੁ ਤੇਰਾ ਕੇਸਰੋ ਲੇ ਛਿਟਕਾਰੇ ॥ ਨਾਮੁ ਤੇਰਾ ਅੰਭੁਲਾ ਨਾਮੁ ਤੇਰੋ ਚੰਦਨੋ ਘਸਿ ਜਪੇ ਨਾਮੁ ਲੇ ਤੁਝਹਿ ਕਉ ਚਾਰੇ ॥੧॥

Nām ṯero āsno nām ṯero ursā nām ṯerā kesro le cẖẖitkāre.  Nām ṯerā ambẖulā nām ṯero cẖanḏno gẖas jape nām le ṯujẖėh ka▫o cẖāre. ||1||

 

For me, practice of (teyro) Your Naam is (aasno) the seat on which to sit and is also (ursaa) the stone slab on which to grind the material for Tilak or frontal mark, and Naam is (keysro) the saffron (chhittkaarey) sprinkled on the deity.

For me, practice of Naam is (ambhulaa) the water and Naam is (chandno) the sandalwood (ghas-i) ground to make paste to (chaarey) apply to (tujhah-i) You, my Deity/Master. 1.

 

ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥

Nām ṯerā ḏīvā nām ṯero bāṯī nām ṯero ṯel le māhi pasāre.  Nām ṯere kī joṯ lagā▫ī bẖa▫i▫o uji▫āro bẖavan saglāre. ||2||

 

Practice of (teyra) Your Naam is (deeva) the lamp as well as well its (baatee) wick and (teyl-u) the oil (pasaarey) poured (maah-i) in the lamp.

When (jot = light) the flame of Your Naam is (lagaaee) applied, then (saglaarey) all the (bhavan) worlds (bhaio = happens, ujiaaro = light) are lit, i.e. all creation blossoms by Naam. 2.

 

ਨਾਮੁ ਤੇਰੋ ਤਾਗਾ ਨਾਮੁ ਫੂਲ ਮਾਲਾ ਭਾਰ ਅਠਾਰਹ ਸਗਲ ਜੂਠਾਰੇ ॥ ਤੇਰੋ ਕੀਆ ਤੁਝਹਿ ਕਿਆ ਅਰਪਉ ਨਾਮੁ ਤੇਰਾ ਤੁਹੀ ਚਵਰ ਢੋਲਾਰੇ ॥੩॥

Nām ṯero ṯāgā nām fūl mālā bẖār aṯẖārah sagal jūṯẖāre.  Ŧero kī▫ā ṯujẖėh ki▫ā arpa▫o nām ṯerā ṯuhī cẖavar dẖolāre. ||3||

 

People put garlands of flowers on the deity, but for me (teyro) Your Naam is (taaga) the thread, the flowers as well as (maala) the garland thus made, because (sagal) all items of (bhaar = loads, atthaarah = eighteen) vegetation like flowers are (jootthaarey) defiled – by the likes of bumble-bee. (Note: It is an old belief that if a leaf each from all types of vegetation is taken, it would weigh eighteen loads; it is a metaphor to represent the total vegetation).

A fly swash is waved over the deity but I consider practice of Your Naam as (chavar) the fly-swash (ddholaarey) being waved over You, i.e. that is real service; in any case (kia) how can I (arpau) make an offering to You of something (keeaa) created by (teyra = your) by You. 3.

 

ਦਸ ਅਠਾ ਅਠਸਠੇ ਚਾਰੇ ਖਾਣੀ ਇਹੈ ਵਰਤਣਿ ਹੈ ਸਗਲ ਸੰਸਾਰੇ ॥ ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ॥੪॥੩॥

Ḏas aṯẖā aṯẖsaṯẖe cẖāre kẖāṇī ihai varṯaṇ hai sagal sansāre.  Kahai Raviḏās nām ṯero ārṯī saṯ nām hai har bẖog ṯuhāre. ||4||3||

 

To go by what (das = ten + atthaa/atth = eight) the eighteen Puranas say, bathe at (atth-satthey = sixty eight) the sixty eight pilgrimage centers and then be born into (chaarey = all four, khaanee = types of life – from egg, womb, perspiration and soil) various life-forms; (ihai) this has become (vartan-i = conduct) the practice of (sagal) the whole (sansaarey) world, i.e. people engage in rituals which cannot take them to You and are reborn.

(Kahai) says Ravidas: Practice of Your Naam is Your Aarti and practice of (sat-i) the eternal Naam is (bhog-i = feed) the offering of food to You, o (har-i) Almighty. 4. 3.

 

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ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤਾਂ ਕੀ ਤ੍ਰਿਲੋਚਨ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī baṇī bẖagṯāʼn kī Ŧrilocẖan  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition (ki) of (bhagtaa’n) the devotees/saints, Trilochan. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In the Shabad below, Bhagat Trilochan tells his wife that every comfort/suffering in life is due to one’s own past deeds. He takes examples from Puranic stories that even the gods, and those who are worshipped, faced this.

ਨਾਰਾਇਣ ਨਿੰਦਸਿ ਕਾਇ ਭੂਲੀ ਗਵਾਰੀ ॥ ਦੁਕ੍ਰਿਤੁ ਸੁਕ੍ਰਿਤੁ ਥਾਰੋ ਕਰਮੁ ਰੀ ॥੧॥ ਰਹਾਉ ॥

Nārā▫iṇ ninḏas kā▫e bẖūlī gavārī.  Ḏukariṯ sukariṯ thāro karam rī. ||1|| rahā▫o.

 

(Kaaey) why do you (nindas-i = slander) blame (naaraain) the Almighty, o (bhoolee) deluded (gaavaaree) ignorant woman – his wife.

Your present state is due to (thaaro) your (dukrit-u) bad and (sukrit-u) good (karam) deeds of the past. 1.

(Rahaau) dwell on this and contemplate.

 

Here are examples from texts.

 

ਸੰਕਰਾ ਮਸਤਕਿ ਬਸਤਾ ਸੁਰਸਰੀ ਇਸਨਾਨ ਰੇ ॥ ਕੁਲ ਜਨ ਮਧੇ ਮਿਲ੍ਯ੍ਯਿੋ ਸਾਰਗ ਪਾਨ ਰੇ ॥ ਕਰਮ ਕਰਿ ਕਲੰਕੁ ਮਫੀਟਸਿ ਰੀ ॥੧॥

Sankrā masṯak basṯā sursarī isnān re.  Kul jan maḏẖe mili▫yo sārag pān re.  Karam kar kalank mafītas rī. ||1||

 

The moon (basta) dwells (mastak-i) on the forehead of (sankra) Shankar/Mahadev, from whose head the river (sursari = river of gods) the river Ganga is flowing out, the moon (isnaan) takes bath in it and is purified.

(Madhey) amongst (jan) the people of its (kul) lineage (milyo = met) was (saarag = world, paan = carries) the master – Krishna who is counted as Chandra-vanshi/of moon lineage.

For (kar-i) doing the wrong (karam) deed – of helping Indra to molest Ahilia the wife of sage Gautama – the moon has (kalank-u) a blemish – as seen on moon surface – which (mapheetas-i) cannot be erased. 1.

 

ਬਿਸ੍ਵ ਕਾ ਦੀਪਕੁ ਸ੍ਵਾਮੀ ਤਾ ਚੇ ਰੇ ਸੁਆਰਥੀ ਪੰਖੀ ਰਾਇ ਗਰੁੜ ਤਾ ਚੇ ਬਾਧਵਾ ॥ ਕਰਮ ਕਰਿ ਅਰੁਣ ਪਿੰਗੁਲਾ ਰੀ ॥੨॥

Bisav kā ḏīpak savāmī ṯā cẖe re su▫ārthī pankẖī rā▫e garuṛ ṯā cẖe bāḏẖvā.  Karam kar aruṇ pingulā rī. ||2||

 

This is about Arun as described herein. The sun which is (svaami) the master (deepak-u) lamp (ka) of (bisv) the universe, (ta chey) whose (suaarthee/saarthee) carrier is Arun and (ta chey) whose (baadhva/bandhu) brother is Garurr, (raa-e) the king of (pankhi) birds – Garurr is the carrier of Vishnu and hence worshipped.

Arun is (pingla) a cripple (karam-kar-i) because of a past deed – it had broken the legs of a butterfly. 2.

 

ਅਨਿਕ ਪਾਤਿਕ ਹਰਤਾ ਤ੍ਰਿਭਵਣ ਨਾਥੁ ਰੀ ਤੀਰਥਿ ਤੀਰਥਿ ਭ੍ਰਮਤਾ ਲਹੈ ਨ ਪਾਰੁ ਰੀ ॥ ਕਰਮ ਕਰਿ ਕਪਾਲੁ ਮਫੀਟਸਿ ਰੀ ॥੩॥

Anik pāṯik harṯā ṯaribẖavaṇ nāth rī ṯirath ṯirath bẖarmaṯā lahai na pār rī.  Karam kar kapāl mafītas rī. ||3||

 

This is about Shankar/Mahadev/Shivji who is considered the most powerful of the gods and is considered (naath-u) master of (tribhavan = three worlds) the universe, who (harta) drives away (anik) numerous (paatik) wrong-doings – of others, however himself – (bhramta) wandered (teerath-i teerath-i) from one pilgrimage center to another but could not (lahai = land, paar-i =across) be emancipated from his problem mentioned below.

Shankar had cut off one head of Brahma for having fallen for his own daughter, (kapaal-u) that head got stuck to his hand and (mapheetas-i) was not rid of – until he reached Kapaal Mochan, a pilgrim center. 3.

 

ਅੰਮ੍ਰਿਤ ਸਸੀਅ ਧੇਨ ਲਛਿਮੀ ਕਲਪਤਰ ਸਿਖਰਿ ਸੁਨਾਗਰ ਨਦੀ ਚੇ ਨਾਥੰ ॥ ਕਰਮ ਕਰਿ ਖਾਰੁ ਮਫੀਟਸਿ ਰੀ ॥੪॥

Amriṯ sasī▫a ḏẖen lacẖẖimī kalpaṯar sikẖar sunāgar naḏī cẖe nāthaʼn.  Karam kar kẖār mafītas rī. ||4||

 

This is about the sea. When (naatha-n = master, chey = of, nadee = rivers) the sea was churned, out of it came (amrit) the lif-e giving nectar, (sasee) the moon, (dheyn/kaamdheyn) the wish fulfilling cow, (lachhimee) the goddess of wealth, (kalpatr) the wish-fulfilling tree, (sikhar-i) the horse and (sunaagar = wise) Vaidya/doctor Dhanantar, i.e. despite having all these, it is (khaar-u) saltish (karam-i kar-i) because of past deed – of not listening to Agast Muni to join his feast, due to which Agast drank the whole sea and then urinated, and the sea became saltish –  and (mapheettas-i) cannot be rid of the saltiness. 4.

 

ਦਾਧੀਲੇ ਲੰਕਾ ਗੜੁ ਉਪਾੜੀਲੇ ਰਾਵਣ ਬਣੁ ਸਲਿ ਬਿਸਲਿ ਆਣਿ ਤੋਖੀਲੇ ਹਰੀ ॥ ਕਰਮ ਕਰਿ ਕਛਉਟੀ ਮਫੀਟਸਿ ਰੀ ॥੫॥

Ḏāḏẖīle lankā gaṛ upāṛīle rāvaṇ baṇ sal bisal āṇ ṯokẖīle harī.  Karam kar kacẖẖ▫utī mafītas rī. ||5||

 

In the story of the Ramayana, Hanuman (daadheel-e) burnt (garr-u) the fort of Lanka/Ceylon, (upaarreel-e) uprooted (ban-u = forest) the garden of King Raavana, (aan-i) brought (sal–i = pain, bisal-i = reliever) the medicinal herb – for treatment of Raama’s brother Lakshman, who had fainted – and (tokheeley) pleased (haree) the master, Raama.

But (karam-i kar-i) because of his (karam) past deed – of having deprived the sages of clothes except underwear and because of their curse – has only (kachhaatti/langotti) an underwear on, and cannot (mapheettas-i) get rid of that curse. 5.

 

ਪੂਰਬਲੋ ਕ੍ਰਿਤ ਕਰਮੁ ਨ ਮਿਟੈ ਰੀ ਘਰ ਗੇਹਣਿ ਤਾ ਚੇ ਮੋਹਿ ਜਾਪੀਅਲੇ ਰਾਮ ਚੇ ਨਾਮੰ ॥ ਬਦਤਿ ਤ੍ਰਿਲੋਚਨ ਰਾਮ ਜੀ ॥੬॥੧॥

Pūrbalo kiraṯ karam na mitai rī gẖar gehaṇ ṯā cẖe mohi jāpī▫ale rām cẖe nāmaʼn.  Baḏaṯ Ŧrilocẖan rām jī. ||6||1||

 

(Ree) o (ghar = house-gehan-i = wife) dear wife, (karam-u) a deed (krit) done (poorbaley) in the past is not (mittai) erased; (ta ch-e) therefore may we (jaapeeal-e) remember and practice (naama-n) virtues and commands (che) of (raam) the all-pervasive Master; o (ji) revered (raam) Master – this is the only way to overcome effects of past deeds, (badat-i) says Trilochan. 6. 1.  

 

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ਸ੍ਰੀ ਸੈਣੁ ॥ ਧੂਪ ਦੀਪ ਘ੍ਰਿਤ ਸਾਜਿ ਆਰਤੀ ॥ ਵਾਰਨੇ ਜਾਉ ਕਮਲਾ ਪਤੀ ॥੧॥

Sarī Saiṇ.  Ḏẖūp ḏīp gẖariṯ sāj ārṯī.  vārne jā▫o kamlā paṯī. ||1||

 

Composition of (sree) the revered saint (sain-u) Sain. People perform (aartee) worship of the deity (saaj-i = making) with (dhoop) burning incense, lighting (deep) lamps using (ghrit = ghee) clarified butter. But I (vaarney jaau = am sacrifice to) submit to commands of (patee = husband/master, kamla = Lakshmi/maaia) the Master of the world-play. 1.

 

ਮੰਗਲਾ ਹਰਿ ਮੰਗਲਾ ॥ ਨਿਤ ਮੰਗਲੁ ਰਾਜਾ ਰਾਮ ਰਾਇ ਕੋ ॥੧॥ ਰਹਾਉ ॥

Manglā har manglā.  Niṯ mangal rājā rām rā▫e ko. ||1|| rahā▫o.

 

People sing (mangla) songs of joy before the deity; my (mangla) joy is to find (har-i) the Almighty within.

My (mangal-u) joy is owed (ko) to (raaja raaey) the Sovereign (raam) all-pervasive Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਊਤਮੁ ਦੀਅਰਾ ਨਿਰਮਲ ਬਾਤੀ ॥ ‍ਤੁਂਹੀ ਨਿਰੰਜਨੁ ਕਮਲਾ ਪਾਤੀ ॥੨॥
Ūṯam ḏī▫arā nirmal bāṯī.  Ŧuhīʼn niranjan kamlā pāṯī. ||2||

 

People use (ootam-u = sublime) the best (dee-araa) lamp and dip its (baatee) wick in (nirmal) pure ghee/oil

But (qunhee) You alone are (niranjan-u = unstained) impeccable, o (kamla paatee) Master of the world-play. 2.

 

ਰਾਮਾ ਭਗਤਿ ਰਾਮਾਨੰਦੁ ਜਾਨੈ ॥ ਪੂਰਨ ਪਰਮਾਨੰਦੁ ਬਖਾਨੈ ॥੩॥

Rāmā bẖagaṯ Rāmānanḏ jānai.  Pūran parmānanḏ bakẖānai. ||3||

 

My, i.e. Sain’s, guru Raamanand (jaanai) knows true (bhagat-i) devotion (raama) to the Master; he (bakhaanai = states) recounts virtues of the Almighty, (pooran) the all-pervasive Embodiment/bestower of (parmaanand) Supreme bliss. 3. 

 

ਮਦਨ ਮੂਰਤਿ ਭੈ ਤਾਰਿ ਗੋਬਿੰਦੇ ॥ ਸੈਨੁ ਭਣੈ ਭਜੁ ਪਰਮਾਨੰਦੇ ॥੪॥੨॥

Maḏan mūraṯ bẖai ṯār gobinḏe.  Sain bẖaṇai bẖaj parmānanḏe. ||4||2||

 

People are fascinated by the idol of the deity; but for me Your virtues are (moorat-i = embodiment) cause of (madan) fascination, i.e. your virtues make me ecstatic; please (taar-i) ferry me across (bhai/bhav) the world-ocean, o (gobindey) Master of the universe.

(Bhanai) says Sain: Ever (bhaj-u) remember and practice virtues and commands of the Master, who is the embodiment (parmaanadey) of Supreme bliss. 4. 2.

 

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Note: In this Shabad Bhagat Peepa Ji refers to the usual practices of those trying to find God. People worship gods/goddesses in various ways and offer food to the idol of the deity. He advises to search within and find God as he did. God is present outside in numerous gross forms but is within as subtle. If one wishes to see God, one should see the life of a true guru who has experienced God within.

 

ਪੀਪਾ ॥ ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥

Pīpā.  Kā▫ya▫o ḏevā kā▫i▫a▫o ḏeval kā▫i▫a▫o jangam jāṯī.  Kā▫i▫a▫o ḏẖūp ḏīp na▫ībeḏā kā▫i▫a▫o pūja▫o pāṯī. ||1||

 

Composition of Bhagat/Saint Peepa. In (kaayau) the body itself is (deyva/deyvta = god) the object of worship and (kaaiau) the body is its (deyval) temple, as well (jangam = on legs) the wandering (jaatee/yaatree) pilgrims, i.e. the Almighty is within and that is where to find IT instead of wandering outside.

(Kaaiau) the body is where to offer (dhoop) incense, light (deep) the lamp, (naeebeyda) food to the deity and (poojau) to worship with (paatee = leaves) flowers within, i.e. real worship is loving devotion and love from the heart. 1.

 

ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ ਨਾ ਕਛੁ ਆਇਬੋ ਨਾ ਕਛੁ ਜਾਇਬੋ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥

Kā▫i▫ā baho kẖand kẖojṯe nav niḏẖ pā▫ī.  Nā kacẖẖ ā▫ibo nā kacẖẖ jā▫ibo rām kī ḏuhā▫ī. ||1|| rahā▫o.

 

What people try to search wandering (bah-u = numerous) all over (khandd = parts of universe) the world, I (paaee) found those (nav nidh-i = nine treasures – all that we seek) Naam or virtues and commands of the Almighty in the body/mind.

Once we understand that everyone has the Almighty within, then one (ki duhaaee = in the name of) attributes everything to IT and understands that (na kachh-u) nothing/no one (aaibo = comes) is born or (jaaibo = goes) dies, i.e. it is the Creator’s play as the soul is immortal. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ ਪੀਪਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰੁ ਹੋਇ ਲਖਾਵੈ ॥੨॥੩॥

Jo barahmanḏe so▫ī pinde jo kẖojai so pāvai.  Pīpā paraṇvai param ṯaṯ hai saṯgur ho▫e lakẖāvai. ||2||3||

 

The Almighty who is (brahmanddey = in the universe) in nature outside, (soee) that is also (pinddey) in the body; (jo) one who (khojai) searches (so) that person (paavai) finds within.

(Pranvai) submits Peepa: The Almighty is (param) the Supreme (tat-u) essence of all existence and (lakhavai) shows the Self (hoey = being) in the form of (satigur-u) the true guru – who himself has known the Almighty, and emulates IT’s virtues. 2. 3.

 

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Note: The Shabad below uses the word ਆਰਤਾ (aarta) which looks like ਆਰਤੀ (aarti) and people have mistakenly taken Aarta also as Aartee and sing it as part of Arti in Gurduaaras. Actually Aarti is a form of worship but Aarta means one who is in distress.

 

ਧੰਨਾ ॥ ਗੋਪਾਲ ਤੇਰਾ ਆਰਤਾ ॥ ਜੋ ਜਨ ਤੁਮਰੀ ਭਗਤਿ ਕਰੰਤੇ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰਤਾ ॥੧॥ ਰਹਾਉ ॥

Gopāl ṯerā ārṯā.  Jo jan ṯumrī bẖagaṯ karanṯe ṯin ke kāj savāraṯā. ||1|| rahā▫o.

 

Composition of Bhagat/Saint Dhanna. O (gopaal) Sustainer of the universe, I am (aarta = in distress) deprived and have come to beg at (teyra) Your door.

I have heard that (jo) those (jan) servants who (karantey = perform) engage in (tumree) Your (bhagat-i) devotion, i.e. practice Your virtues and commands, You (savaarta) accomplish (tin key) their (kaaj) tasks/wishes. 1.

(Rahaau) dwell on this and contemplate.

 

ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ॥ ਹਮਰਾ ਖੁਸੀ ਕਰੈ ਨਿਤ ਜੀਉ ॥ ਪਨ੍ਹ੍ਹੀਆ ਛਾਦਨੁ ਨੀਕਾ ॥ ਅਨਾਜੁ ਮਗਉ ਸਤ ਸੀ ਕਾ ॥੧॥

Ḏāl sīḏẖā māga▫o gẖī▫o.  Hamrā kẖusī karai niṯ jī▫o.  Panĥī▫ā cẖẖāḏan nīkā.  Anāj maga▫o saṯ sī kā. ||1||

 

For my physical sustenance, I (maagau) ask for (daal-i) lentils/pulses, (seedhaa) flour and (gheeau) cooking oil; this will (nit) ever (karey) make (hamra) my (jeeau) mind/body (khusee = happy) satisfied – and I shall acknowledge You the provider.

I ask for (neeka) good (panheeaa) footwear and (chhaadan-u) apparel. I (magau) ask for (anaaj-u) grains grown in soil (see ka = of ploughs) ploughed (sat) seven times, i.e. grains of good quality. 1.

 

ਗਊ ਭੈਸ ਮਗਉ ਲਾਵੇਰੀ ॥ ਇਕ ਤਾਜਨਿ ਤੁਰੀ ਚੰਗੇਰੀ ॥ ਘਰ ਕੀ ਗੀਹਨਿ ਚੰਗੀ ॥ ਜਨੁ ਧੰਨਾ ਲੇਵੈ ਮੰਗੀ ॥੨॥੪॥

Ga▫ū bẖais maga▫o lāverī.  Ik ṯājan ṯurī cẖangerī.  Gẖar kī gīhan cẖangī.  Jan ḏẖannā levai mangī. ||2||4||

 

I (magau) ask for (laaveyree) a milk-giving (gaoo) cow or (bhais) buffalo, and (changeyree) a good (taajan-i) Arabian (turee) mare to ride.

(Jan-u) the humble Dhanna also (leyvai mangee) asks for (changee) a good (geehan) wife (ki) of (ghar) the house. 2. 4.

Message: O Almighty, I ever wish to remain obligated to You for providing me the wherewithal, and so be motivated to be in Your remembrance and obedience.