SGGS pp 703-705, Jaitsri M: 5, Chhants 1-3.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੧             ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 cẖẖanṯ gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Jaitsri, (chhant) a song of love and longing for the Almighty with each stanza of six lines, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ॥ ਦਰਸਨ ਪਿਆਸੀ ਦਿਨਸੁ ਰਾਤਿ ਚਿਤਵਉ ਅਨਦਿਨੁ ਨੀਤ ॥ ਖੋਲ੍ਹ੍ਹਿ ਕਪਟ ਗੁਰਿ ਮੇਲੀਆ ਨਾਨਕ ਹਰਿ ਸੰਗਿ ਮੀਤ ॥੧॥

Salok.  Ḏarsan pi▫āsī ḏinas rāṯ cẖiṯva▫o an▫ḏin nīṯ.  Kẖoliĥ kapat gur melī▫ā Nānak har sang mīṯ. ||1||

 

(Slok) prologue. I, the human soul, (dinas-u = day, raat-i = night) ever (piaasi = am thirsty) yearn for (darsan) vision of the Almighty and (chitvau) have IT in mind (andin-u = daily, nit = always) continuously – but because of my ego I do not realize that IT is within the mind.

(Gur-i) the guru – frees one of ego – (kholh-i) opens (kapatt/kapaatt) the door to the mind and (meyleeaa) causes to meet/find (har-i) the Almighty who is always (sang-i) with the creature as (meet = friend) a companion, says the fifth Nanak. 1.

 

Note: All Chhants have four or more stanzas which show yearning for the Almighty, progressive closeness to IT and finally finding IT. All stanzas have six lines.

 

ਛੰਤ ॥ ਸੁਣਿ ਯਾਰ ਹਮਾਰੇ ਸਜਣ ਇਕ ਕਰਉ ਬੇਨੰਤੀਆ ॥ ਤਿਸੁ ਮੋਹਨ ਲਾਲ ਪਿਆਰੇ ਹਉ ਫਿਰਉ ਖੋਜੰਤੀਆ ॥

Cẖẖanṯ.  Suṇ yār hamāre sajaṇ ik kara▫o bananṯī▫ā.  Ŧis mohan lāl pi▫āre ha▫o fira▫o kẖojanṯī▫ā.

 

(Chhant) stanza of six lines. (Sun-i = listen) I (karau) make this (ik) one (beynanteeaa) supplication, o guru, (hamaarey) my (yaar) close friend and (sajan) companion,

I (phirau) am wandering (khojanteeaaa) in search of (tis-u = that) the One (laal piaarey) beloved (mohan) fascinating Master – please help me find IT.

 

ਤਿਸੁ ਦਸਿ ਪਿਆਰੇ ਸਿਰੁ ਧਰੀ ਉਤਾਰੇ ਇਕ ਭੋਰੀ ਦਰਸਨੁ ਦੀਜੈ ॥ ਨੈਨ ਹਮਾਰੇ ਪ੍ਰਿਅ ਰੰਗ ਰੰਗਾਰੇ ਇਕੁ ਤਿਲੁ ਭੀ ਨਾ ਧੀਰੀਜੈ ॥

Ŧis ḏas pi▫āre sir ḏẖarī uṯāre ik bẖorī ḏarsan ḏījai.  Nain hamāre pari▫a rang rangāre ik ṯil bẖī nā ḏẖīrījai.

 

Please (das-i) tell me how to find (tis-u) That (piaarey) Bloved; I shall (utaarey) sever my (sir-u) head and (dhari) place, i.e. do anything, if you (deejai = give) enable me to have (darsan-u) vision of IT (bhori = bit) for a moment.

(Hamaarey) my (nain) eyes are (rangaarey) imbed with (rang) love, i.e. my mind yearns for IT’s vision; it cannot get (bhi) even (ik-u) a (til-u = sesame seed) bit of (dheereejai = be patient) solace– by any other method.

 

ਪ੍ਰਭ ਸਿਉ ਮਨੁ ਲੀਨਾ ਜਿਉ ਜਲ ਮੀਨਾ ਚਾਤ੍ਰਿਕ ਜਿਵੈ ਤਿਸੰਤੀਆ ॥ ਜਨ ਨਾਨਕ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਸਗਲੀ ਤਿਖਾ ਬੁਝੰਤੀਆ ॥੧॥

Parabẖ si▫o man līnā ji▫o jal mīnā cẖāṯrik jivai ṯisanṯī▫ā.  Jan Nānak gur pūrā pā▫i▫ā saglī ṯikẖā bujẖanṯī▫ā. ||1||

 

My (man) mind (leena) is absorbed (sio) with, i.e. only keeps looking forward to finding, (prabh) the Master, (jivai) like (chaatrik) the rain bird (tisa’nteeaa) thirsts for the rain-drop to fall into its mouth.

One who (paaiaa) finds (poora) the perfect (gur-u) guru – who unites with the Master – (sagli) all his/her (tikhaa) thirst for other things (bujha’nteea) is quenched. 1.

 

ਯਾਰ ਵੇ ਪ੍ਰਿਅ ਹਭੇ ਸਖੀਆ ਮੂ ਕਹੀ ਨ ਜੇਹੀਆ ॥ ਯਾਰ ਵੇ ਹਿਕ ਡੂੰ ਹਿਕਿ ਚਾੜੈ ਹਉ ਕਿਸੁ ਚਿਤੇਹੀਆ ॥

Yār ve pari▫a habẖe sakẖī▫ā mū kahī na jehī▫ā.  Yār ve hik dūʼn hik cẖāṛai ha▫o kis cẖiṯehī▫ā.

 

O guru, my (yaar) dear friend, seeing (habhey) all (sakheeaa = friends) seekers of (pria) the Beloved, (moo) I am not (jeyheeaa) like (kahi) any one of them.

Every (hik) one of them is (chaarrai) better (ddoo’n) than (hik-i) another, (kis-u) who, i.e. why will the Master (chiteyheeaa) think of (hau) me?   

 

ਹਿਕ ਦੂੰ ਹਿਕਿ ਚਾੜੇ ਅਨਿਕ ਪਿਆਰੇ ਨਿਤ ਕਰਦੇ ਭੋਗ ਬਿਲਾਸਾ ॥ ਤਿਨਾ ਦੇਖਿ ਮਨਿ ਚਾਉ ਉਠੰਦਾ ਹਉ ਕਦਿ ਪਾਈ ਗੁਣਤਾਸਾ ॥

Hik ḏūʼn hik cẖāṛe anik pi▫āre niṯ karḏe bẖog bilāsā.  Ŧinā ḏekẖ man cẖā▫o uṯẖanḏā ha▫o kaḏ pā▫ī guṇṯāsā.

 

There are (anik) numerous (piaarey = loved ones) seekers of the Master, (hik) one (chaarrey) better (doo’n) than (hik-i) another; they (nit) ever (kardey = make, bilaasa = joyful, bhog = consummation of love) enjoy the presence of the Master within.

(Deykh-i) seeing (tinaa) them, (chaau = eagerness) yearning (utthanda) has developed (man-i) in my mind; (kad-i) when shall I (paai) find the Almighty, (guntaasa) the treasure of virtues?

 

ਜਿਨੀ ਮੈਡਾ ਲਾਲੁ ਰੀਝਾਇਆ ਹਉ ਤਿਸੁ ਆਗੈ ਮਨੁ ਡੇਂਹੀਆ ॥ ਨਾਨਕੁ ਕਹੈ ਸੁਣਿ ਬਿਨਉ ਸੁਹਾਗਣਿ ਮੂ ਦਸਿ ਡਿਖਾ ਪਿਰੁ ਕੇਹੀਆ ॥੨॥

Jinī maidā lāl rījẖā▫i▫ā ha▫o ṯis āgai man deʼnhī▫ā.  Nānak kahai suṇ bin▫o suhāgaṇ mū ḏas dikẖā pir kehī▫ā. ||2||

 

(Jini) one who (reejhaaia) pleases (maidda) my (laal-u) Beloved, (hau) I shall (ddey’nheeaa = give) make an offering of my (man) mind (aagai = before) to him/her.

(Kahai) says fifth Nanak: (Sun-i = listen) this is my (binu) request, o (suhaagan-i) fortunate soul – who has found the Master -, please (das-i) tell me (keyheeaa) how (pir-u) the Master (ddikhaa) looks.

 

 

Page 704

 

ਯਾਰ ਵੇ ਪਿਰੁ ਆਪਣ ਭਾਣਾ ਕਿਛੁ ਨੀਸੀ ਛੰਦਾ ॥ ਯਾਰ ਵੇ ਤੈ ਰਾਵਿਆ ਲਾਲਨੁ ਮੂ ਦਸਿ ਦਸੰਦਾ ॥

Yār ve pir āpaṇ bẖāṇā kicẖẖ nīsī cẖẖanḏā.  Yār ve ṯai rāvi▫ā lālan mū ḏas ḏasanḏā.

 

(Vey) o my (yaar) dear friend, – I have heard that – (pir-u = husband) the Almighty goes by IT’s (aapan) own (bhaana) will and is (neesee) not (chha’ndaa = dependent) subject to anyone else’s.

My friend, (tai) you have (raaviaa) enjoyed company of (laalan-u) the Beloved; please (das-i) tell (moo) me (dasa’ndaa = enquirer) I wish to know how IT is.

 

ਲਾਲਨੁ ਤੈ ਪਾਇਆ ਆਪੁ ਗਵਾਇਆ ਜੈ ਧਨ ਭਾਗ ਮਥਾਣੇ ॥ ਬਾਂਹ ਪਕੜਿ ਠਾਕੁਰਿ ਹਉ ਘਿਧੀ ਗੁਣ ਅਵਗਣ ਨ ਪਛਾਣੇ ॥

Lālan ṯai pā▫i▫ā āp gavā▫i▫ā jai ḏẖan bẖāg mathāṇe.  Bāʼnh pakaṛ ṯẖākur ha▫o gẖiḏẖī guṇ avgaṇ na pacẖẖāṇe.

 

The friend replies: Company of (laalan-u) the Beloved (paaiaa) is obtained by (tai/tis) that (dhan = wife) soul-wife who (gavaaiaa) loses her (aap-u) ego; she is one on (jai) whose (mathaaney) forehead (bhaag) good fortune is written, i.e. one who is destined to find the Master, based on past deeds.

I was fortunate, (tthaakur-i) the Master was gracious and (pakarr-i) held (hau) me by (baanh) my arm and (ghidi) took me as IT’s own, not (apachhaaney = recognizing) considering any virtue or shortcoming.

 

ਗੁਣ ਹਾਰੁ ਤੈ ਪਾਇਆ ਰੰਗੁ ਲਾਲੁ ਬਣਾਇਆ ਤਿਸੁ ਹਭੋ ਕਿਛੁ ਸੁਹੰਦਾ ॥ ਜਨ ਨਾਨਕ ਧੰਨਿ ਸੁਹਾਗਣਿ ਸਾਈ ਜਿਸੁ ਸੰਗਿ ਭਤਾਰੁ ਵਸੰਦਾ ॥੩॥

Guṇ hār ṯai pā▫i▫ā rang lāl baṇā▫i▫ā ṯis habẖo kicẖẖ suhanḏā.  Jan Nānak ḏẖan suhāgaṇ sā▫ī jis sang bẖaṯār vasanḏā. ||3||

 

One to whom (tai/tis = that) the Master (paaia) puts (haar-u) the necklace of (gun) virtues and (banaaia = makes) gives (laa-u) red (rang-u) color, – the epitome of love, (habho kichh-u) everything of (tis-u) that person is (suha’ndaa = pleasant) good.

Says (jan) the humble fifth Nanak: (Saaee) that (dha’nn-i) wife is (suhaagan-i) fortunate (sang-i) with (jis-u) whom (bhataar-u) the husband (vasa’ndaa) abides, i.e. who has found the Almighty within. 3.

 

ਯਾਰ ਵੇ ਨਿਤ ਸੁਖ ਸੁਖੇਦੀ ਸਾ ਮੈ ਪਾਈ ॥ ਵਰੁ ਲੋੜੀਦਾ ਆਇਆ ਵਜੀ ਵਾਧਾਈ ॥

Yār ve niṯ sukẖ sukẖeḏī sā mai pā▫ī.  var loṛīḏā ā▫i▫ā vajī vāḏẖā▫ī.

 

O my dear friend, what I (nit) ever (sukheydi) wished and promised to offer thanks-giving for, (mai) I have (paai) obtained (sa) that; (var) the spouse I (lorreeda) sought (aaia) has come and (vaadhaai = congratulations, vaji = manifest) I feel happy.

 

ਮਹਾ ਮੰਗਲੁ ਰਹਸੁ ਥੀਆ ਪਿਰੁ ਦਇਆਲੁ ਸਦ ਨਵ ਰੰਗੀਆ ॥ ਵਡ ਭਾਗਿ ਪਾਇਆ ਗੁਰਿ ਮਿਲਾਇਆ ਸਾਧ ਕੈ ਸਤਸੰਗੀਆ ॥

Mahā mangal rahas thī▫ā pir ḏa▫i▫āl saḏ nav rangī▫ā.  vad bẖāg pā▫i▫ā gur milā▫i▫ā sāḏẖ kai saṯsangī▫ā.

 

There (theeaa = happened) is (mahaa) great (mangal) joy and (rahas-u) happiness at finding (pir-u) the spouse who is (daiaal-u) kind and (nav = new/fresh, rangeeaa color) ever young.

It was my (vadd bhaag-i) good fortune that I (paaiaa) found the guru and (gur-i) the guru (milaaia = caused to meet) led me to IT by asking me to participate in (satsangeeaa = members of holy congregation) holy congregation of (saadh) the guru.

 

ਆਸਾ ਮਨਸਾ ਸਗਲ ਪੂਰੀ ਪ੍ਰਿਅ ਅੰਕਿ ਅੰਕੁ ਮਿਲਾਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਸੁਖ ਸੁਖੇਦੀ ਸਾ ਮੈ ਗੁਰ ਮਿਲਿ ਪਾਈ ॥੪॥੧॥

Āsā mansā sagal pūrī pari▫a ank ank milā▫ī.  Binvanṯ Nānak sukẖ sukẖeḏī sā mai gur mil pā▫ī. ||4||1||

 

My (aasa) expectations and (mansa) desires have (sagal) all been (poori) fulfilled as (pria) the Beloved has (milaaee) joined my (ank-u) limb (ank-i) with IT’s limb, i.e. accepted me for union.

(Binvant-i) submits the fifth Nanak: This (sukh) pleasure, which I (sukh-edi) wished and promised to offer thanks-giving for, (sa) that I (paaee) got (mil-i) by meeting the guru. 4.1.

 

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Note: The Almighty’s being is hard to know all Divine virtues as they are beyond count. A seeker tries to understand Divine virtues to praise, rather than evaluate God. S/he places the self in IT’s Saran or sanctuary. This translates into placing the self under care and obedience of the Almighty. That is doing things as they should be done, and fufils wishes without praying for it. This is the message of the fifth Guru in this Shabad. As in almost all Chhants, the first three stanzas show longing for the Almighty and the fourth its fulfilment. A Slok or prologue precedes every stanza, and gives its essence.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ਛੰਤ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 gẖar 2 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Jaitsri, (chhant) song of love and longing for the Almighty having stanzas of six lines each, (ghar- 2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਸਲੋਕੁ ॥ ਊਚਾ ਅਗਮ ਅਪਾਰ ਪ੍ਰਭੁ ਕਥਨੁ ਨ ਜਾਇ ਅਕਥੁ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਰਾਖਨ ਕਉ ਸਮਰਥੁ ॥੧॥

Slok.  Ūcẖā agam apār parabẖ kathan na jā▫e akath.  Nānak parabẖ sarṇāgaṯī rākẖan ka▫o samrath. ||1||

 

(Slok-u) prologue.  (Prabh-u) the Almighty is (oochaa) high, (agam) beyond reach/comprehension, (apaar-u = without far end) infinite and (na jaaey) cannot be (kathan-u) described; IT is (akath-u) beyond description.

IT is (samrath-u) capable (kau) of (raakhan) protecting from temptations; I (sarnaagti = have come to the sanctuary) have placed myself in IT’s care and obedience – in thought, word and deed-, says fifth Nanak. 1.

 

ਛੰਤੁ ॥ ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਰਾਖੁ ਹਰਿ ਪ੍ਰਭ ਤੇਰਿਆ ॥ ਕੇਤੇ ਗਨਉ ਅਸੰਖ ਅਵਗਣ ਮੇਰਿਆ ॥

Cẖẖanṯ.  Ji▫o jānhu ṯi▫o rākẖ har parabẖ ṯeri▫ā.  Keṯe gan▫o asaʼnkẖ avgaṇ meri▫ā.

 

(Chhant) song of love for God: O (har-i) Almighty (prabbh) Master, we (teyriaa = yours) are created by You – to serve Your purpose -, please (raakh-u) protect us – from straying under influence of temptations in the world-play – enable us to be (tiau) the way (jiau) what You (jaanah-u) consider right.

(Keytey) how many (avgan) shortcomings (meyria) of mine can I (ganau = count) ask to be forgiven; they are (asnakh) beyond count – kindly ignore them and accept me in Your care.

 

ਅਸੰਖ ਅਵਗਣ ਖਤੇ ਫੇਰੇ ਨਿਤਪ੍ਰਤਿ ਸਦ ਭੂਲੀਐ ॥ ਮੋਹ ਮਗਨ ਬਿਕਰਾਲ ਮਾਇਆ ਤਉ ਪ੍ਰਸਾਦੀ ਘੂਲੀਐ ॥

Asaʼnkẖ avgaṇ kẖaṯe fere niṯparaṯ saḏ bẖūlī▫ai.  Moh magan bikrāl mā▫i▫ā ṯa▫o parsādī gẖūlī▫ai.

 

(Asankh) countless are our (avgan) faults and (khatey) wrongdoings; and they are (pheyrey) committed repeatedly; we (sad) ever and (nitprat-i = ever) repeatedly (bhooleeai) go astray.

We remain (magan) engrossed in (moh) attachment to (bikraal = terrible) strong temptations in (maaiaa) the world-play, and can only (ghooleeai = wrestle) combat them with (tau) Your (prasaadi) grace.

 

ਲੂਕ ਕਰਤ ਬਿਕਾਰ ਬਿਖੜੇ ਪ੍ਰਭ ਨੇਰ ਹੂ ਤੇ ਨੇਰਿਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਕਾਢਿ ਭਵਜਲ ਫੇਰਿਆ ॥੧॥

Lūk karaṯ bikār bikẖ▫ṛe parabẖ ner hū ṯe neri▫ā.  Binvanṯ Nānak ḏa▫i▫ā ḏẖārahu kādẖ bẖavjal feri▫ā. ||1||

 

We (karat) engage in (bikaar = vices) transgressions even if they are (bikhrrey) hard, (look) hidden from others, not realizing that (prabh) the Master is (neyriaa) nearer (tey) than (neyr hoo) the nearest – being present within, and knows our thoughts and actions.

(Binvant-i) supplicates fifth Nanak: Please (dhaarhu) bestow (daiaa) kindness and (kaaddh-i) take us out from vices in life and (pheyria) cycles of coming to (bhavjal = world-ocean) the world, i.e. being in cycles of births and deaths. 1.

 

ਸਲੋਕੁ ॥ ਨਿਰਤਿ ਨ ਪਵੈ ਅਸੰਖ ਗੁਣ ਊਚਾ ਪ੍ਰਭ ਕਾ ਨਾਉ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਮਿਲੈ ਨਿਥਾਵੇ ਥਾਉ ॥੨॥

Salok.  Niraṯ na pavai asaʼnkẖ guṇ ūcẖā parabẖ kā nā▫o.  Nānak kī bananṯī▫ā milai nithāve thā▫o. ||2||

 

(Slok-u) Prologue. (Nirat-i = decision) count of (gun) virtues of the Almighty is (na pavai) not possible, they are (asankh) countless; (naau/naam) commands of (prabh) the Master (oochaa = high) apply to the highest; everyone must obey.

This is (beynantiaa) the supplication of fifth Nanak: May I, (nithaavey = without place/homeless) a hapless one, (milai) find (thaau) a place, i.e. be accepted into abode of the Almighty. 2.

 

ਛੰਤੁ ॥ ਦੂਸਰ ਨਾਹੀ ਠਾਉ ਕਾ ਪਹਿ ਜਾਈਐ ॥ ਆਠ ਪਹਰ ਕਰ ਜੋੜਿ ਸੋ ਪ੍ਰਭੁ ਧਿਆਈਐ ॥

Cẖẖanṯ.  Ḏūsar nāhī ṯẖā▫o kā pėh jā▫ī▫ai.  Āṯẖ pahar kar joṛ so parabẖ ḏẖi▫ā▫ī▫ai.

 

(Chhant-u) song of love for God: There is (naahi) no (doosar = second) other (tthaau = place) god/goddess or person, (ka pah-i) to whom we could (jaaeeai) go – everyone else is perishable, and him/herself looks to the Almighty.

We should (jorr-i) with folded (kar) hands, i.e. humbly, (dhiaaeeai = pay attention) obey commands of (so = that) the One (prabh-u) Almighty (aatth = eight x pahr = three hours) twenty four hours of day and night – round the clock, i.e. in all activities.

 

ਧਿਆਇ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਅਪੁਨਾ ਮਨਹਿ ਚਿੰਦਿਆ ਪਾਈਐ ॥ ਤਜਿ ਮਾਨ ਮੋਹੁ ਵਿਕਾਰੁ ਦੂਜਾ ਏਕ ਸਿਉ ਲਿਵ ਲਾਈਐ ॥

Ḏẖi▫ā▫e so parabẖ saḏā apunā manėh cẖinḏi▫ā pā▫ī▫ai.  Ŧaj mān moh vikār ḏūjā ek si▫o liv lā▫ī▫ai.

 

Whatever is (chindiaa) wished (manah-i) in the mind is (paaeeai) achieved by (sadaa) ever (dhiaaey) paying attention to compliance of – commands of – (so = that) the One Master (apna = own) of all, i.e. living by Hukam.

For that we should (taj-i) give up (maan) self-importance, (moh-u) attachment to the world-play and (vikaar-u) the vice of (dooja = second/others) other thoughts, and instead (liv = attention/mind, laaeeai = fix) focus (siau = with) on obedience of (eyk) the One Master.

 

ਅਰਪਿ ਮਨੁ ਤਨੁ ਪ੍ਰਭੂ ਆਗੈ ਆਪੁ ਸਗਲ ਮਿਟਾਈਐ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਧਾਰਿ ਕਿਰਪਾ ਸਾਚਿ ਨਾਮਿ ਸਮਾਈਐ ॥੨॥

Arap man ṯan parabẖū āgai āp sagal mitā▫ī▫ai.  Binvanṯ Nānak ḏẖār kirpā sācẖ nām samā▫ī▫ai. ||2||

 

We should (sagal = all) totally (mittaaeeai) efface (aap-u) self-ego and (arap-i) make offering of (man-u = mind, tan-u = body) thoughts and actions (aagai) before, i.e. act according to, commands of (prabhoo) the Master.

(Binvant-i) supplicates fifth Nanak: Please (dhaar-i) bestow (kirpa) mercy and enable that we (samaaeeai = absorbed) remain focused on living (naam-i) by virtues and commands (saach-i) of You, the Eternal. 2.

 

ਸਲੋਕੁ ॥ ਰੇ ਮਨ ਤਾ ਕਉ ਧਿਆਈਐ ਸਭ ਬਿਧਿ ਜਾ ਕੈ ਹਾਥਿ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚੀਐ ਨਾਨਕ ਨਿਬਹੈ ਸਾਥਿ ॥੩॥

Salok.  Re man ṯā ka▫o ḏẖi▫ā▫ī▫ai sabẖ biḏẖ jā kai hāth.  Rām nām ḏẖan sancẖī▫ai Nānak nibhai sāth. ||3||

 

(Slok-u) prologue: (Rey) o (man = mind) human beings, we should (dhiaaeeai) pay attention (kau) to –commands of – (ta) that Master, in (ja kai) whose (haath-i = hands) control is (sabh) every (bidh-i) thing, i.e. who is Omnipotent.

We should (sancheeai) gather (dhan-u) the wealth of awareness of, and practice, (naam-u) virtues and commands of (raam) the Almighty, which wealth alone (nibahai = lasts) remains (saath-i) with the soul – here and in the hereafter, says fifth Nanak. 3.

 

ਛੰਤੁ ॥ ਸਾਥੀਅੜਾ ਪ੍ਰਭੁ ਏਕੁ ਦੂਸਰ ਨਾਹਿ ਕੋਇ ॥ ਥਾਨ ਥਨੰਤਰਿ ਆਪਿ ਜਲਿ ਥਲਿ ਪੂਰ ਸੋਇ ॥

Cẖẖanṯ.  Sāthī▫aṛā parabẖ ek ḏūsar nāhi ko▫e.  Thān thananṯar āp jal thal pūr so▫e.

 

(Chhant) song of love for God: (Prabh-u) the Almighty (eyk-u) alone (saatheearra = companion) can help here and in the hereafter; (naah-i koey) none (doosar-i = second) else can.

Because (soey) that One (aap-i = self) Master alone (poor = filling) pervades in every (thaan) place and (thanantar-i) between places, (jal-i) in water and (thal-i) in/on land.

 

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿ ਰਹਿਆ ਸਰਬ ਦਾਤਾ ਪ੍ਰਭੁ ਧਨੀ ॥ ਗੋਪਾਲ ਗੋਬਿੰਦ ਅੰਤੁ ਨਾਹੀ ਬੇਅੰਤ ਗੁਣ ਤਾ ਕੇ ਕਿਆ ਗਨੀ ॥

Jal thal mahī▫al pūr rahi▫ā sarab ḏāṯā parabẖ ḏẖanī.  Gopāl gobinḏ anṯ nāhī be▫anṯ guṇ ṯā ke ki▫ā ganī.

 

(Prabh-u) the Almighty (dhani) Master (poor-i rahiaa) pervades (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space; IT is (daata = giver) the Sustainor of (sarab) all, everywhere.

(Gobind = master of the world) the Master is (gopaal) the nurturer of all and has (nahi) no (ant-u) limitation; has (beyant) infinite (gun) virtues; which (kiaa = how?) cannot be (gani) counted.

 

ਭਜੁ ਸਰਣਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਤਿਸੁ ਬਿਨਾ ਅਨ ਨਾਹਿ ਕੋਇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰਹੁ ਤਿਸੁ ਪਰਾਪਤਿ ਨਾਮੁ ਹੋਇ ॥੩॥

Bẖaj saraṇ su▫āmī sukẖah gāmī ṯis binā an nāhi ko▫e.  Binvanṯ Nānak ḏa▫i▫ā ḏẖārahu ṯis parāpaṯ nām ho▫e. ||3||

 

(Bhaj-u = run) do not put off (saran-i = sanctuary) placing the self in care/obedience of (suaami) the Master, (gaami) the provider of (sukhah) comfort/peace/succor; there is (naah-i koey) none (an) other (binaa) except (tis-u) that – who is so capable.

(Binvat-i) submits fifth Nanak: O Almighty, only (tis-u) that person (praaapat-i hoey) receives awareness of Naam, on whom You (dhaarh-u) bestow (daiaa = compassion) kindness. 3.

 

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ਸਲੋਕੁ ॥ ਚਿਤਿ ਜਿ ਚਿਤਵਿਆ ਸੋ ਮੈ ਪਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਸੁਖ ਸਬਾਇਆ ॥੪॥

Salok.  Cẖiṯ jė cẖiṯvi▫ā so mai pā▫i▫ā.  Nānak nām ḏẖi▫ā▫e sukẖ sabā▫i▫ā. ||4||

 

(Slok-u) prologue.  (Ji) whatever I (chitviaa) think of (chit-i) in my mind, (mai) I (paaiaa) obtain fulfilment of (so) that – by acting the right way.

This state of (sabaaia = all, sukh = peace) fulfilment of all wishes and perfect peace is attained (dhiaaey) by paying attention to (naam-u) Divine virtues and commands, says fifth Nanak. 4.

 

ਛੰਤੁ ॥ ਅਬ ਮਨੁ ਛੂਟਿ ਗਇਆ ਸਾਧੂ ਸੰਗਿ ਮਿਲੇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਲਇਆ ਜੋਤੀ ਜੋਤਿ ਰਲੇ ॥

Cẖẖanṯ.  Ab man cẖẖūt ga▫i▫ā sāḏẖū sang mile.  Gurmukẖ nām la▫i▫ā joṯī joṯ rale.

 

(Chhant-u) stanza of six lines: (Ab) now, by (miley) meeting (sang-i) with (saadhoo) the guru – and following his guidance -, (man-u) the mind (chhoott-i gaiaa) has been freed – from attachments to the world-play.

One who (laiaa = takes) emulates (naam-i) Divine virtues (gurmukh-i) with the guru’s guidance, his/her (joti = light/spirit) soul (raley) merges (jot-i) with the Supreme Spirit, i.e. one finds the Master within.

 

ਹਰਿ ਨਾਮੁ ਸਿਮਰਤ ਮਿਟੇ ਕਿਲਬਿਖ ਬੁਝੀ ਤਪਤਿ ਅਘਾਨਿਆ ॥ ਗਹਿ ਭੁਜਾ ਲੀਨੇ ਦਇਆ ਕੀਨੇ ਆਪਨੇ ਕਰਿ ਮਾਨਿਆ ॥

Har nām simraṯ mite kilbikẖ bujẖī ṯapaṯ agẖāni▫ā.  Gėh bẖujā līne ḏa▫i▫ā kīne āpne kar māni▫ā.

 

One’s (kilbikh) faults/shortcomings (mittey = erased) are removed by (simrat) remembering and obeying (naam-u) commands of (har-i) the Almighty; (tapat-i = heat) the fire of craving and jealousy (bujhi) is extinguished and the mind (aghaania) is satiated – it no longer runs after desires.

The Almighty (daiaa keeney) kindly (gah-i leeney) holds (bhujaa) by the arm and (kar-i maanaia) treats as (aapney) IT’s own, i.e. keeps in IT’s remembrance/obedience.

 

ਲੈ ਅੰਕਿ ਲਾਏ ਹਰਿ ਮਿਲਾਏ ਜਨਮ ਮਰਣਾ ਦੁਖ ਜਲੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਇਆ ਧਾਰੀ ਮੇਲਿ ਲੀਨੇ ਇਕ ਪਲੇ ॥੪॥੨॥

Lai ank lā▫e har milā▫e janam marṇā ḏukẖ jale.  Binvanṯ Nānak ḏa▫i▫ā ḏẖārī mel līne ik pale. ||4||2||

 

(Har-i) the Almighty (lai = takes) accepts (ank laaey = embraces) into IT’s fold, (milaaey) unites with IT-self and (dukh) the pain of (janam) births and (marna) deaths (jaley = burnt) ends.

(Binvant-i) submits fifth Nanak: The Almighty (daiaa dhaari) is gracious to (meyl-i leeney) unite with IT-self (ik) in one (paley) moment – by IT’s command. 4. 2.

 

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ਜੈਤਸਰੀ ਛੰਤ ਮਃ ੫ ॥ ਪਾਧਾਣੂ ਸੰਸਾਰੁ ਗਾਰਬਿ ਅਟਿਆ ॥ ਕਰਤੇ ਪਾਪ ਅਨੇਕ ਮਾਇਆ ਰੰਗ ਰਟਿਆ ॥

Jaiṯsarī cẖẖanṯ mėhlā 5.  Pāḏẖāṇū sansār gārab ati▫ā.  Karṯe pāp anek mā▫i▫ā rang rati▫ā.

 

Composition of the fifth Guru in Raga Jaitsri, (chhant) song of love and longing for the Almighty with stanzas having six lines. (Sansaar-u world) the humans (paadhaanoo = travelers) are here for a limited period but (attiaa = smeared) develop pride for what they have.

(Rattiaa/ratiaa = dyed) being in (rang) love/attachment to (maaiaa) the world-play, i.e. relatives, wealth, status etc, they (kartey) commit (aneyk) countless (paap) transgressions.

 

ਲੋਭਿ ਮੋਹਿ ਅਭਿਮਾਨਿ ਬੂਡੇ ਮਰਣੁ ਚੀਤਿ ਨ ਆਵਏ ॥ ਪੁਤ੍ਰ ਮਿਤ੍ਰ ਬਿਉਹਾਰ ਬਨਿਤਾ ਏਹ ਕਰਤ ਬਿਹਾਵਏ ॥

Lobẖ mohi abẖimān būde maraṇ cẖīṯ na āv▫e.  Puṯar miṯar bi▫uhār baniṯā eh karaṯ bihāva▫e.

 

(Booddey = drowned) blinded by (lobh-i = greed) self-interest, (moh-i) attachment and (abhiman-i) vanity, (maran-u) death does not (aavaey) come (cheet-i) to their minds.

One remains (biauhaar = dealings) attached to (putr = sons) children, (mitr) friends and (banita = wife) spouse; life (bihaava-e) passes (karat) doing (eyh) this – and thus one remains oblivious of Divine virtues and commands.

 

ਪੁਜਿ ਦਿਵਸ ਆਏ ਲਿਖੇ ਮਾਏ ਦੁਖੁ ਧਰਮ ਦੂਤਹ ਡਿਠਿਆ ॥ ਕਿਰਤ ਕਰਮ ਨ ਮਿਟੈ ਨਾਨਕ ਹਰਿ ਨਾਮ ਧਨੁ ਨਹੀ ਖਟਿਆ ॥੧॥

Puj ḏivas ā▫e likẖe mā▫e ḏukẖ ḏẖaram ḏūṯah diṯẖi▫ā.  Kiraṯ karam na mitai Nānak har nām ḏẖan nahī kẖati▫ā. ||1||

 

When (divas) the day of death (puj-i aaey = reach) comes as (likh-e = written) predetermined, o (maa-e) mother, then (dootah) agent of (dharam) Dharam Rai – the metaphoric Divine court presenter – (dditthiaa) looks at their account of deeds.

They then realize that record of (karam) deeds (kirat) done (mittai = erased) cannot be ignored; they repent for not (khattiaa) earning (dhan-u) the wealth of (naam-u) Naam, i.e. do not have to their credit having lived by Divine virtues and commands. 1.

 

ਉਦਮ ਕਰਹਿ ਅਨੇਕ ਹਰਿ ਨਾਮੁ ਨ ਗਾਵਹੀ ॥ ਭਰਮਹਿ ਜੋਨਿ ਅਸੰਖ ਮਰਿ ਜਨਮਹਿ ਆਵਹੀ ॥

Uḏam karahi anek har nām na gāvhī.  Bẖarmėh jon asaʼnkẖ mar janmėh āvhī.

 

The human being (karah-i) makes (aneyk) numerous (udam) efforts – for material gains – but does not (gaavhi = sing) remember and to live by (naam) Divine virtues and commands.

As a result, s/he (bharmah-i) wanders in (asankh) countless (jon-i) life forms; s/he (mar-i) dies to (aavhi) comes (janmah-i) to be reborn.

 

ਪਸੂ ਪੰਖੀ ਸੈਲ ਤਰਵਰ ਗਣਤ ਕਛੂ ਨ ਆਵਏ ॥ ਬੀਜੁ ਬੋਵਸਿ ਭੋਗ ਭੋਗਹਿ ਕੀਆ ਅਪਣਾ ਪਾਵਏ ॥

Pasū pankẖī sail ṯarvar gaṇaṯ kacẖẖū na āv▫e.  Bīj bovas bẖog bẖogėh kī▫ā apṇā pāv▫e.

 

His/her soul goes through births as (pasoo) animals, (pankhi) birds, (sail) rocks and (tarvar) trees and these are (aavey = come) beyond (kachhoo) any (ganat) count.

Remember, whatever (beej-u) seed one (bovas-i) sows (bhog bhogah = eats that) gets the same crop; s/he (paavaey) obtains the consequences of (apna = own) his/her (keeaa = doings) deeds – here and in the hereafter.

 

ਰਤਨ ਜਨਮੁ ਹਾਰੰਤ ਜੂਐ ਪ੍ਰਭੂ ਆਪਿ ਨ ਭਾਵਹੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਭਰਮਹਿ ਭ੍ਰਮਾਏ ਖਿਨੁ ਏਕੁ ਟਿਕਣੁ ਨ ਪਾਵਹੀ ॥੨॥

Raṯan janam haranṯ jū▫ai parabẖū āp na bẖāvhī.  Binvanṯ Nānak bẖarmėh bẖarmā▫e kẖin ek tikaṇ na pāvhī. ||2||

 

S/he (haarant) loses (rattan = jewel) the sublime (janam-u) human birth (jooai) in gambling, i.e. hoping for material gains, rather than work to gain union with the Creator; (prabhoo) the Almighty is not (bhaavhi) liked (aap-i = self) by them.

(Binvant-i) submits fifth Nanak: (Bharmaaey) deluded by thoughts of material gains, they (bharmaah-i) wander) are restless and do not (paavhi) obtain (ttikan-u = settling down) peace even (eyk-u) for one (khin-u) moment. 2.

 

ਜੋਬਨੁ ਗਇਆ ਬਿਤੀਤਿ ਜਰੁ ਮਲਿ ਬੈਠੀਆ ॥ ਕਰ ਕੰਪਹਿ ਸਿਰੁ ਡੋਲ ਨੈਣ  ਨ ਡੀਠਿਆ ॥

oban ga▫i▫ā biṯīṯ jar mal baiṯẖī▫ā.  Kar kampėh sir dol naiṇ na dīṯẖi▫ā.

 

(Joban-u) youth (gaiaa biteet-i) passes and (jar-u) old age (mal-i baittheeaa = occupies) takes over the body.

(Kar) the hands (kampah-i) tremble, (sir-u) the head (ddol) is unsteady and (nain) the eyes cannot (ddeetthiaa) see.

 

ਨਹ ਨੈਣ ਦੀਸੈ ਬਿਨੁ ਭਜਨ ਈਸੈ ਛੋਡਿ ਮਾਇਆ ਚਾਲਿਆ ॥ ਕਹਿਆ ਨ ਮਾਨਹਿ ਸਿਰਿ ਖਾਕੁ ਛਾਨਹਿ ਜਿਨ ਸੰਗਿ ਮਨੁ ਤਨੁ ਜਾਲਿਆ ॥

Nah naiṇ ḏīsai bin bẖajan īsai cẖẖod mā▫i▫ā cẖāli▫ā.  Kahi▫ā na mānėh sir kẖāk cẖẖānėh jin sang man ṯan jāli▫ā.

 

(Nain) the eyes do not (deesai) see, i.e. the Almighty is not found, (bin-u) without (bhajan) praising virtues (eesai) of the Almighty; (chhodd-i) leaving (maaiaa) the possessions/relations in the world-play, the soul (chaalia) departs alone.

(Jin) those (sang-i = in company) for whom the human (jaalia) burns (man-u) mind and (tan-u) body, i.e. works hard, they do not (maanah-i) listen but (chhaanah-i) throw (khaak-i) dust (sir-i) on the head, i.e. the family members for whose sake one works hard all life, they subject the old person to ignominies.

 

ਸ੍ਰੀਰਾਮ ਰੰਗ ਅਪਾਰ ਪੂਰਨ ਨਹ ਨਿਮਖ ਮਨ ਮਹਿ ਵੂਠਿਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਕੋਟਿ ਕਾਗਰ ਬਿਨਸ ਬਾਰ ਨ ਝੂਠਿਆ ॥੩॥

Sarīrām rang apār pūran nah nimakẖ man mėh vūṯẖi▫ā.  Binvanṯ Nānak kot kāgar binas bār na jẖūṯẖi▫ā. ||3||

 

(Sriraam) the revered Almighty who is (apaar) Infinite and (pooran) present everywhere, even (nimakh) a bit of IT’s (rang) love does not (vootthia = dwell) come to their mind.

(Binvant-i) submits fifth Nanak: (Kott-i = crore/ten million) loads of (kaagar) paper (binas) are destroyed in no (baar) time, similar is the case with (jhootthiaa = false) transitory wealth and relations. 3.

 

ਚਰਨ ਕਮਲ ਸਰਣਾਇ ਨਾਨਕੁ ਆਇਆ ॥ ਦੁਤਰੁ ਭੈ ਸੰਸਾਰੁ ਪ੍ਰਭਿ ਆਪਿ ਤਰਾਇਆ ॥

Cẖaran kamal sarṇā▫e Nānak ā▫i▫ā.  Ḏuṯar bẖai sansār parabẖ āp ṯarā▫i▫ā.

 

When fifth Nanak, i.e. the human being, (aaiaa) comes (sarnaa-e) to the sanctuary of (charan kamal) lotus feet, i.e. for protection by the Almighty,

(Prabh-i) the Master (aap-i) IT-self (taraaiaa) ferries him/her across (dutar-u) the hard-to-cross (bhai/bhavsaagar) world ocean, i.e. enables to overcome vices, in (sansaar-u) the world.

 

ਮਿਲਿ ਸਾਧਸੰਗੇ ਭਜੇ ਸ੍ਰੀਧਰ ਕਰਿ ਅੰਗੁ ਪ੍ਰਭ ਜੀ ਤਾਰਿਆ ॥ ਹਰਿ ਮਾਨਿ ਲੀਏ ਨਾਮ ਦੀਏ ਅਵਰੁ ਕਛੁ ਨ ਬੀਚਾਰਿਆ ॥

Mil sāḏẖsange bẖaje sarīḏẖar kar ang parabẖ jī ṯāri▫ā.  Har mān lī▫e nām ḏī▫e avar kacẖẖ na bīcẖāri▫ā.

 

When (mili-i) together (saadhsangey) with the holy congregation one (bhajey) praises (sridhar = husband of Laxmi – metaphor for) the Almighty, (ji) the revered (prabh) Master (kar-i) makes – takes – (ang-u) the limb, i.e. holds the hand and (taaria = ferries) takes him/her across the world-ocean.

(Har-i) the Almighty (dee-ey = gives) imparts (naam) Divine virtues and commands, and (beechaaria) considers (kachh-u na) nothing else, i.e. does not look for virtues or shortcomings.

 

ਗੁਣ ਨਿਧਾਨ ਅਪਾਰ ਠਾਕੁਰ ਮਨਿ ਲੋੜੀਦਾ ਪਾਇਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਸਦਾ ਤ੍ਰਿਪਤੇ ਹਰਿ ਨਾਮੁ ਭੋਜਨੁ ਖਾਇਆ ॥੪॥੨॥੩॥

Guṇ niḏẖān apār ṯẖākur man loṛīḏā pā▫i▫ā.  Binvanṯ Nānak saḏā ṯaripṯai har nām bẖojan kẖā▫i▫ā. ||4||2||3||

 

One thus (paaiaa) finds (loorreeda) the sought after (apaar) Infinite (tthaakur) Master, (nidhaan) the treasure of (gun) virtues.

(Binvant-i) submits fifth Nanak: Those who (khaaiaa = eat, bhojan = food) seek sustenance in living by (naam-u) virtues and commands of (har-i) the Almighty, are (sadaa) ever (triptey) satiated – they do not run after transitory pleasures. 4. 2. 3.