Posts Tagged ‘SGGS p 263’

SGGS pp 263-265 Gauri Sukhmani M: 5, Astpadi 2.

SGGS pp 263-265, Gaurri Sukhmani Asttpadee 2.

Note: The subject of this second Asttpadee is (naam-u) Divine commands. It emphasizes that those who conform o Naam?Divine commands/laws of nature do not face any problems.

ਸਲੋਕੁ ॥ ਦੀਨ ਦਰਦ ਦੁਖ ਭੰਜਨਾ ਘਟਿ ਘਟਿ ਨਾਥ ਅਨਾਥ ॥ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਆਇਓ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸਾਥ ॥੧॥
Salok. Ḏīn ḏaraḏ ḏukẖ bẖanjnā gẖat gẖat nāth anāth. Saraṇ ṯumĥārī ā▫i▫o Nānak ke parabẖ sāth. ||1||

(Slok) Prologue. O Master, you are (bhanjna = destroyer) the reliever of (darad dukh) pain and suffering of (deen) the poor/weak, and (naath = master) support of (anaath = master-less) the hapless; You are present (ghatt-i ghatt-i) in everything and everybody, i.e. You know what anyone needs and provide when they approach You in humility.
I (aaio) have come to (tumhaari) Your (saran-i = sanctuary) care; (prabh) Master, o (saath) companion (key) of fifth Nanak, the seeker, i.e. You are present within me, please make me aware of Your commands. 1.

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ਅਸਟਪਦੀ ॥ਜਹ ਮਾਤ ਪਿਤਾ ਸੁਤ ਮੀਤ ਨ ਭਾਈ ॥ਮਨ ਊਹਾ ਨਾਮੁ ਤੇਰੈ ਸੰਗਿ ਸਹਾਈ ॥
Asatpaḏī. Jah māṯ piṯā suṯ mīṯ na bẖā▫ī. Man ūhā nām ṯerai sang sahā▫ī.

(Asttpadee) Chapter of eight stanzas. Places (jah) where (maat) the mother, (pitaa) father, (sut = sons) children and (bhaaee = brothers) siblings can be present. O (man = mind) human being, compliance with Naam/Divine commands goes (sang-i) with (teyrai) you to (sahaaee) help.

ਜਹ ਮਹਾ ਭਇਆਨ ਦੂਤ ਜਮ ਦਲੈ ॥ਤਹ ਕੇਵਲ ਨਾਮੁ ਸੰਗਿ ਤੇਰੈ ਚਲੈ ॥
Jah mahā bẖa▫i▫ān ḏūṯ jam ḏalai. Ŧah keval nām sang ṯerai cẖalai.

The hereafter (jah) where – account of deeds is taken and – (mahaa) the terrible (bhiaan) dreadful (doot) agent of (jam) Divine justice (dalai = grinds) brutalizes erring souls. (Tah) there compliance with Naam (keyval) alone (chalai) goes (naal-i) with (teyrai) you – to save you.

ਜਹ ਮੁਸਕਲ ਹੋਵੈ ਅਤਿ ਭਾਰੀ ॥ਹਰਿ ਕੋ ਨਾਮੁ ਖਿਨ ਮਾਹਿ ਉਧਾਰੀ ॥
Jah muskal hovai aṯ bẖārī. Har ko nām kẖin māhi uḏẖārī.

(Jah) wherever you (hovai) experience (ati bhaari = very heavy) very big (muskal) troubles/difficulties, i.e. do not know what to do.
Compliance with Naam of (har-i) the Almighty, i.e. following the rules, (udhaari) saves (maanh-i) in (khin) a moment.

ਅਨਿਕ ਪੁਨਹਚਰਨ ਕਰਤ ਨਹੀ ਤਰੈ ॥ਹਰਿ ਕੋ ਨਾਮੁ ਕੋਟਿ ਪਾਪ ਪਰਹਰੈ ॥
Anik punahcẖaran karaṯ nahī ṯarai. Har ko nām kot pāp parharai.

One (karat) performs (punahcharan) repeated rituals like chanting of mantras, worship or austerities, but cannot (tarai = swim/get across) overcome wrongdoings in life.

Compliance with Naam (ko) of (har-i) the Almighty (harai) drives away (kott-i) crores/all (paa) wrong-doings.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ਨਾਨਕ ਪਾਵਹੁ ਸੂਖ ਘਨੇਰੇ ॥੧॥
Gurmukẖ nām japahu man mere. Nānak pāvhu sūkẖ gẖanere. ||1||

(Meyrey) my (man) mind (japah-u) remember obey Naam (gurmukh-i) with the guru’s guidance and (paavah-u) experience (ghaneyrey) abundant (sookh) comforts, i.e. be free of troubles and worries. 1.

ਸਗਲ ਸ੍ਰਿਸਟਿ ਕੋ ਰਾਜਾ ਦੁਖੀਆ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਹੋਇ ਸੁਖੀਆ ॥
Sagal sarisat ko rājā ḏukẖī▫ā. Har kā nām japaṯ ho▫e sukẖī▫ā.

A person may have all the comforts of the world but even (raaja) an emperor of (sagal) the whole (sristt-i) universe/world (dukheeaa = in distress) lacks peace of mind, if his/her conduct is not righteous.
If s/he (japat = keeps in mind) conforms to Naam of (har-i) the Almighty, s/he can be (sukheea) at peace, because s/he will then not be vicious and hence have no apprehensions/worries.

ਲਾਖ ਕਰੋਰੀ ਬੰਧੁ ਨ ਪਰੈ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਨਿਸਤਰੈ ॥
Lākẖ karorī banḏẖ na parai. Har kā nām japaṯ nisṯarai.

Even if a person has wealth worth (laakh crori) millions and billions, his/her craving for more (banddh na parai) does not stop.
However by (japat) conformance to (naam (ka) of (har-i) the Almighty, s/he (nistarai = swims) gets over the craving, i.e. one always runs after transitory wealth, but the wealth of awareness of Naam/Divine commands brings contentment.

Again

ਅਨਿਕ ਮਾਇਆ ਰੰਗ ਤਿਖ ਨ ਬੁਝਾਵੈ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਆਘਾਵੈ ॥
Anik mā▫i▫ā rang ṯikẖ na bujẖāvai. Har kā nām japaṯ āgẖāvai.

(Anik) innumerable (rang) pleasures provided by (maaia) riches do not (bujhaavai = extinguish) satisfy (tikh = thirst) the craving for more.
One (aaghaavai) is satisfied with (japat) conformance to Naam (ka) of (har-i) the Almighty, as it gives peace of mind.

ਜਿਹ ਮਾਰਗਿ ਇਹੁ ਜਾਤ ਇਕੇਲਾ ॥ਤਹ ਹਰਿ ਨਾਮੁ ਸੰਗਿ ਹੋਤ ਸੁਹੇਲਾ ॥
Jih mārag ih jāṯ ikelā. Ŧah har nām sang hoṯ suhelā.

(Maarag) the path on (jih) which (ih = this) the soul has to (jaat) travel (ikeyla) alone i.e. after death.

(Tah) that path (hot) becomes (suheyla) pleasant (sang-i) with obedience to Naam of (har-i) the Almighty Divine virtues imbibed in life i.e. if the soul has conducted itself by them in life.

ਐਸਾ ਨਾਮੁ ਮਨ ਸਦਾ ਧਿਆਈਐ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥੨॥
Aisā nām man saḏā ḏẖi▫ā▫ī▫ai. Nānak gurmukẖ param gaṯ pā▫ī▫ai. ||2||

(Man = mind) o human being, we should (sadaa) ever (dhiaaeeai) pay attention to/obey (aisa) such – as described above – (naam) Divine commands.

ਛੂਟਤ ਨਹੀ ਕੋਟਿ ਲਖ ਬਾਹੀ ॥ਨਾਮੁ ਜਪਤ ਤਹ ਪਾਰਿ ਪਰਾਹੀ ॥
Cẖẖūtaṯ nahī kot lakẖ bāhī. Nām japaṯ ṯah pār parāhī.

One cannot (chhoottat) be free – from temptations with (baahi) arms/support of (kott-i) crores and lakhs of relatives. (Tah) that person (praahi) lands (paar-i) across, i.e. overcomes temptations with (japat) conformance to Naam (ka) of (har-i) the Almighty.

ਅਨਿਕ ਬਿਘਨ ਜਹ ਆਇ ਸੰਘਾਰੈ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਤਤਕਾਲ ਉਧਾਰੈ ॥
Anik bigẖan jah ā▫e sangẖārai. Har kā nām ṯaṯkāl uḏẖārai.

(Jah) when (anik) countless (bighan = obstacles) vices (aae) come in the way and (sanghaarai = destroy) disable the soul,

Conformance to Naam of the Almighty (tatkaal) instantly (udhaarai) saves from the vices

ਅਨਿਕ ਜੋਨਿ ਜਨਮੈ ਮਰਿ ਜਾਮ ॥ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥
Anik jon janmai mar jām. Nām japaṯ pāvai bisrām.

One who cannot overcome vices (janmai) is born in (anik) countless (jon-i) life forms, (mari) dies and (jaam) is born to die again i.e. remains in cycles of reincarnation.
By (japat) conformance to (naam) Divine commands the soul (paavai) obtains (bisraam = rest) a stable state by union with the Creator, and not born again.

ਹਉ ਮੈਲਾ ਮਲੁ ਕਬਹੁ ਨ ਧੋਵੈ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਪਾਪ ਖੋਵੈ ॥
Ha▫o mailā mal kabahu na ḏẖovai. Har kā nām kot pāp kẖovai.

The biggest impediment to union of the soul with the Creator is ego and it is hard to get rid of.
A person (maila = dirty) stained with (Hau/Haumai) ego (kabah-u na) never (dhovai) washes off (mal-u) the dirt of vices.

One who conforms to Naam of the Almighty, (khhovai = loses) gives up (koot-I = crore) all (paap) wrongdoings.

ਐਸਾ ਨਾਮੁ ਜਪਹੁ ਮਨ ਰੰਗਿ ॥ਨਾਨਕ ਪਾਈਐ ਸਾਧ ਕੈ ਸੰਗਿ ॥੩॥
Aisā nām japahu man rang. Nānak pā▫ī▫ai sāḏẖ kai sang. ||3||

(Man = mind) o human being, (rang-i) lovingly (japah-u) conform to (aisa) such Naam – as described above.

Awareness of Naam (paaeeai) is obtained (sang-i) with company/guidance (kai) of (saadh) the guru, says fifth Nanak. 3.

ਜਿਹ ਮਾਰਗ ਕੇ ਗਨੇ ਜਾਹਿ ਨ ਕੋਸਾ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਊਹਾ ਸੰਗਿ ਤੋਸਾ ॥
Jih mārag ke gane jāhi na kosā. Har kā nām ūhā sang ṯosā.

(Maarag) the path (kosa) miles/length of (jih) which (na jaaey) cannot (ganey) counted, i.e. one does not know the life span.

Conformance to Naam of the Almighty is (tosa) the expense/guidance (sang-I = with) on (ooha) that path, i.e. one with Naam in mind does not stray from the path –told by the Almighty.

ਜਿਹ ਪੈਡੈ ਮਹਾ ਅੰਧ ਗੁਬਾਰਾ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਸੰਗਿ ਉਜੀਆਰਾ ॥
Jih paidai mahā anḏẖ gubārā. Har kā nām sang ujī▫ārā.

(Paiddey) the path (jih) on which there is (maha = great) absolute (andh gubaara) pitch dark i.e. one who is ignorant of how to lead human life.

Naam of the Almighty is (ujeeaara) light/guide for life.

ਜਹਾ ਪੰਥਿ ਤੇਰਾ ਕੋ ਨ ਸਿਞਾਨੂ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਤਹ ਨਾਲਿ ਪਛਾਨੂ ॥
Jahā panth ṯerā ko na siñānū. Har kā nām ṯah nāl pacẖẖānū.

(Panth-i) the path (jaha) where (ko na) no one (sinjnaanoo) is known you i.e. in the hereafter. Conformance to Naam of the Almighty (sang-i) accompanies as (pachhaanoo) recognition (tah) there.

ਜਹ ਮਹਾ ਭਇਆਨ ਤਪਤਿ ਬਹੁ ਘਾਮ ॥ਤਹ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਤੁਮ ਊਪਰਿ ਛਾਮ ॥
Jah mahā bẖa▫i▫ān ṯapaṯ baho gẖām. Ŧah har ke nām kī ṯum ūpar cẖẖām.

(Jah) when you are (mahaa) very (bhaiaan) terrible (bah-u) extreme (tapat) heat, i.e. in big trouble because of wrongdoings.

Conformance to Naam of the Almighty is (chhaam) shade (oopar-i) over (tum) you (tah) there, i.e. saves from wrongdoings and provides solace.

ਜਹਾ ਤ੍ਰਿਖਾ ਮਨ ਤੁਝੁ ਆਕਰਖੈ ॥ਤਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਬਰਖੈ ॥੪॥
Jahā ṯarikẖā man ṯujẖ ākrakẖai. Ŧah Nānak har har amriṯ barkẖai. ||4||

(Man = mind) o human being, (jaha) when (trikha) thirst (aakarkhai) attracts, i.e. causes restless-ness to (tujh) you i.e. when craving makes you run to satisfy desires.
(Tah) there (amrit) the life-giving elixir of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands (barkhai) rains i.e. cools to quench the fire of craving, says fifth Nanak. 4.

ਭਗਤ ਜਨਾ ਕੀ ਬਰਤਨਿ ਨਾਮੁ ॥ਸੰਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮੁ ॥
Bẖagaṯ janā kī barṯan nām. Sanṯ janā kai man bisrām.

Naam of the Almighty is (bartan = usage) the wherewithal (ki) of (bhagat jana) the devotees i.e. they lead their lives guided by Divine commands.
Naam (bisraam = rests) dwells (man-i) in the minds of (sant jana) the seekers i.e. the seekers/devotees.

ਹਰਿ ਕਾ ਨਾਮੁ ਦਾਸ ਕੀ ਓਟ ॥ਹਰਿ ਕੈ ਨਾਮਿ ਉਧਰੇ ਜਨ ਕੋਟਿ ॥
Har kā nām ḏās kī ot. Har kai nām uḏẖre jan kot.

Naam of the Almighty is (ott) protection of (daas) the servant/devotee, i.e. saves from vices.

(Kott-i) crores of (jan) persons (udhrey) are saved from vices by conforming (naam-i) to Naam of (har-i) the Almighty.

ਹਰਿ ਜਸੁ ਕਰਤ ਸੰਤ ਦਿਨੁ ਰਾਤਿ ॥ਹਰਿ ਹਰਿ ਅਉਖਧੁ ਸਾਧ ਕਮਾਤਿ ॥
Har jas karaṯ sanṯ ḏin rāṯ. Har har a▫ukẖaḏẖ sāḏẖ kamāṯ.

(Sant) the seekers (karat = do, jas-u = glory) praise virtues of (har-i) the Almighty (din-u) day and (raat-i0 night, i.e. remain conscious of the Almighty all the time.

(Saadh) the seekers (kamaat-i= earn) obtain/keep with them (aukhadh-u) the medicine of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands – to be rid of vices.

ਹਰਿ ਜਨ ਕੈ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥ਪਾਰਬ੍ਰਹਮਿ ਜਨ ਕੀਨੋ ਦਾਨ ॥
Har jan kai har nām niḏẖān. Pārbarahm jan kīno ḏān.

(Kai) for (jan) servants/seekers of (har-i) the Almighty, awareness of Naam is (nidhaan = treasure) the wealth/resource for life.

(Paarbrahm-i) the Supreme Being (keeno = makes, daan-u = charity) gives it to (jan) the devotee – by leading to the guru.

ਮਨ ਤਨ ਰੰਗਿ ਰਤੇ ਰੰਗ ਏਕੈ ॥ਨਾਨਕ ਜਨ ਕੈ ਬਿਰਤਿ ਬਿਬੇਕੈ ॥੫॥
Man ṯan rang raṯe rang ekai. Nānak jan kai biraṯ bibekai. ||5||

The devotees’ (man = mind) thoughts and (tan = body) actions are imbued (rang-i) with love, i.e. dedicated to (eykai) the One Almighty

(Birat-i) mindset of (jan) the devotee is (bibeykai) discerning, i.e. they do not look elsewhere than the Almighty, says fifth Nanak. 5.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕਉ ਮੁਕਤਿ ਜੁਗਤਿ ॥ਹਰਿ ਕੈ ਨਾਮਿ ਜਨ ਕਉ ਤ੍ਰਿਪਤਿ ਭੁਗਤਿ ॥
Har kā nām jan ka▫o mukaṯ jugaṯ. Har kai nām jan ka▫o ṯaripaṯ bẖugaṯ.

People engage in rituals to obtain emancipation, but (kau) for (jan) the devotees, conforming to Naam of the Almighty is (jugt-i) the method to attain (mukt-i) release from the vices in life, and from rebirth after death.
(Jan kau) to the devotees, (naam-i) Naam is (bhugt-i) the food that provides (tript-i) satisfaction, i.e. conformance to Naam brings succor.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕਾ ਰੂਪ ਰੰਗੁ ॥ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਬ ਪਰੈ ਨ ਭੰਗੁ ॥
Har kā nām jan kā rūp rang. Har nām japaṯ kab parai na bẖang.

The wife adorns herself to get the husband’s attention. Compliance to Naam of the Almighty is (roop) looks and (rang-u = color) beauty of (jan) the seeker to obtain Divine approval.
(Japat) conformance to Naam of the Almighty, (kab na) never (parai = come) results in (bhang = destruction, breach) failure in life or to achieve the objective of the soul to unite with the Creator.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕੀ ਵਡਿਆਈ ॥ਹਰਿ ਕੈ ਨਾਮਿ ਜਨ ਸੋਭਾ ਪਾਈ ॥
Har kā nām jan kī vadi▫ā▫ī. Har kai nām jan sobẖā pā▫ī.

Conformance to Naam of the Almighty is (vaddiaaee) merit (ki) of (jan) the seeker.
(Jan) the seeker (paaee) receives (sobha) glory – here and in the hereafter – by conforming (naam-i) to Naam of the Almighty.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕਉ ਭੋਗ ਜੋਗ ॥ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਛੁ ਨਾਹਿ ਬਿਓਗੁ ॥
Har kā nām jan ka▫o bẖog jog. Har nām japaṯ kacẖẖ nāhi bi▫og.

Awareness of Naam of the Almighty is (bhog) food and means of (jog) union with the Almighty.

There is (kachh-u naah-i) no (biog) sorrow of separation from the Almighty by (japat) conformance to Naam of the Almighty.

ਜਨੁ ਰਾਤਾ ਹਰਿ ਨਾਮ ਕੀ ਸੇਵਾ ॥ਨਾਨਕ ਪੂਜੈ ਹਰਿ ਹਰਿ ਦੇਵਾ ॥੬॥
Jan rāṯā har nām kī sevā. Nānak pūjai har har ḏevā. ||6||

(Jan) the devotee is (raata) imbued with love of (seyva = service) obedience to Naam/commands of the Almighty-i
Fifth Nanak, the seeker, (poojai = worships) adores (har-i har-i) the Almighty (deyva = enlightenment) source of life of all. 6.

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ਹਰਿ ਹਰਿ ਜਨ ਕੈ ਮਾਲੁ ਖਜੀਨਾ ॥ਹਰਿ ਧਨੁ ਜਨ ਕਉ ਆਪਿ ਪ੍ਰਭਿ ਦੀਨਾ ॥
Har har jan kai māl kẖajīnā. Har ḏẖan jan ka▫o āp parabẖ ḏīnā.

Awareness of (har-i har-i) Divine virtues and commands is (maal = property, khajeena = treasure) wealth (kai) for the seeker.
This (har-i) Divine (dhan) wealth of (har = Creator) Divine virtues is (deena) given (kau) to (jan) the seeker by (prabh-i) the Creator (aap-i) IT-self i.e. it comes with the soul on birth.

ਹਰਿ ਹਰਿ ਜਨ ਕੈ ਓਟ ਸਤਾਣੀ ॥ਹਰਿ ਪ੍ਰਤਾਪਿ ਜਨ ਅਵਰ ਨਜਾਣੀ ॥
Har har jan kai ot saṯāṇī. Har parṯāp jan avar na jāṇī.

Awareness of (har-i har-i) Divine virtues and commands is (sataani) strong (ott = protection) support (jan kai) for the seeker.
(Jan) the seeker (jani) knows none (avar-u) other (prataap-i) with majesty of (har-i) the Almighty.

ਓਤਿ ਪੋਤਿ ਜਨ ਹਰਿ ਰਸਿ ਰਾਤੇ ॥ਸੁੰਨ ਸਮਾਧਿ ਨਾਮ ਰਸ ਮਾਤੇ ॥
Oṯ poṯ jan har ras rāṯe. Sunn samāḏẖ nām ras māṯe.

(Jan) devotees of (har-i) the Almighty are (ratey) imbued with (har-i) Divine (ras-i) with love like (ot) the warp and (pot) weft of a woven fabric are entwined.

(Maatey) intoxicated with (ras) elixir of Naam/Divine virtues and commands, they remain (sunn) still (samaadh-i) in contemplation of Naam.

ਆਠ ਪਹਰ ਜਨੁ ਹਰਿ ਹਰਿ ਜਪੈ ॥ਹਰਿ ਕਾ ਭਗਤੁ ਪ੍ਰਗਟ ਨਹੀ ਛਪੈ ॥
Āṯẖ pahar jan har har japai. Har kā bẖagaṯ pargat nahī cẖẖapai.

(Jan-u) the devotee (japai) conforms to (har-i har-i) Divine virtues and commands (aatth = eight x pahar = three hours) round the clock.
(Bhagat-u) a devotee of (har-i) the Almighty does not remain (chhapai) hidden; s/he (pragatt = manifest) is known.

ਹਰਿ ਕੀ ਭਗਤਿ ਮੁਕਤਿ ਬਹੁ ਕਰੇ ॥ਨਾਨਕ ਜਨ ਸੰਗਿ ਕੇਤੇ ਤਰੇ ॥੭॥
Har kī bẖagaṯ mukaṯ baho kare. Nānak jan sang keṯe ṯare. ||7||

(Bhagat-i = devotion) obedience (ki) of (har-i) the Almighty (karey = makes, mukat-i = free) frees (bah-u) numerous persons from vices in life, and from rebirth after death.
And, (keytey) numerous others (tarey = swim) get across the world ocean of vices (sang-i) with company/guidance of (jan) the devotee, says fifth Nanak. 7.

ਪਾਰਜਾਤੁ ਇਹੁ ਹਰਿ ਕੋ ਨਾਮ ॥ਕਾਮਧੇਨ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਮ ॥
Pārjāṯ ih har ko nām. Kāmḏẖen har har guṇ gām.

Note: Some people believe that certain things like the Paarjaat tree or the Kaamden cow in heaven can fulfill wishes and yearn to get them.

(Ih-u) this conformance to Naam of the Almighty is (paarjaat) the wish-fulfilling tree.

(Gaam = singing) praising and emulating (gun) virtues of (har-I har-i) the Almighty is fruitful like (kaamdheyn) the cow that provides everything.

ਸਭ ਤੇ ਊਤਮ ਹਰਿ ਕੀ ਕਥਾ ॥ਨਾਮੁ ਸੁਨਤ ਦਰਦ ਦੁਖ ਲਥਾ ॥
Sabẖ ṯe ūṯam har kī kathā. Nām sunaṯ ḏaraḏ ḏukẖ lathā.

(Katha) discourses on (har-i) Divine virtues and commands is practice (ootam) more sublime (tey) than (sabh) all, i.e. nothing provides peace.

All (darad) pain and (dukh) grief (lathaa) is removed (sunat) by listening to – and complying with Naam/Divine commands.

ਨਾਮ ਕੀ ਮਹਿਮਾ ਸੰਤ ਰਿਦ ਵਸੈ ॥ਸੰਤ ਪ੍ਰਤਾਪਿ ਦੁਰਤੁ ਸਭੁ ਨਸੈ ॥
Nām kī mahimā sanṯ riḏ vasai. Sanṯ parṯāp ḏuraṯ sabẖ nasai.

(Mahima) praise/adoration of (naam) Divine virtues and commands (vasai) resides in (rid) the minds (sant) the guru. remain absorbed in Divine virtues
(Sabh-u) every (durat-u) wrongdoing (nasai = runs away) is given up (prataapi) with majesty/guidance of (sant) the guru.

ਸੰਤ ਕਾ ਸੰਗੁ ਵਡਭਾਗੀ ਪਾਈਐ ॥ਸੰਤ ਕੀ ਸੇਵਾ ਨਾਮੁ ਧਿਆਈਐ ॥
Sanṯ kā sang vadbẖāgī pā▫ī▫ai. Sanṯ kī sevā nām ḏẖi▫ā▫ī▫ai.

(Sang-u) company/guidance of (sant) the guru is (paaeeai) obtained (vaddbhaagi) with good fortune/Divine grace.

Naam (dhiaaeeai = pay attention) should be obeyed (seyva = service) by following (sant) the guru.

ਨਾਮ ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥
Nām ṯul kacẖẖ avar na ho▫e. Nānak gurmukẖ nām pāvai jan ko▫e. ||8||2||

There is (kachh na) nothing (avar) else (tul-i) equal to conformance to Naam.

(Koey) some rare (jan) person (gurmukh-i) who follows the guru (paavai) obtains awareness of Naam/Divine virtues and commands, says fifth Nanak. 8. 2.

Monday, 06 December 2010 11:12 Written by Rawel Singh 0 Comments

SGGS pp 265-266, Gauri Sukhmani M: 5, Astpadi 3.

SGGS pp 265-266, Gaaurri Sukhmani Asttpadee 3

Note: Seekers of the Almighty engage in numerous methods like rituals, control of senses, baths and so on. The idea is to clear the mind of influence of temptations from the mind and find the Almighty. This third Asttpadee or composition of eight stanzas, and its preceding Slok or prologue bring out that the mind cannot cleared by such methods. It is best done with reflection on Naam/Divine virtues and commands and conforming to them.

ਸਲੋਕੁ ॥ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥
Salok Baho sāsṯar baho simriṯī pekẖe sarab dẖadẖol Pūjas nāhī har hare Nānak nām amol ||1||

(Slok) prologue. I have (dhadhol-i) searched (bah-u) many Shastras and Smritis, and (peykhey = seen) found/learnt.
That the methods of finding the Creator described therein do not (poojas-i = reach) come near (amol) the priceless (har-i = dispels vices) purifying and (harey = makes green) rejuvenating (naam) Divine virtues and commands they are. 1.

ਅਸਟਪਦੀ ॥ਜਾਪ ਤਾਪ ਗਿਆਨ ਸਭਿ ਧਿਆਨ ॥ਖਟ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਵਖਿਆਨ ॥
Asatpaḏī Jāp ṯāp gi▫ān sabẖ ḏẖi▫ān Kẖat sāsṯar simriṯ vakẖi▫ān

(Asttpadee) composition of eight stanzas People engage in (sabh-i) of all types of methods like (jaap) chanting of mantras, (taap) austerities/self-mortification, (giaan) scriptural knowledge, (dhiaan) meditation. (Vakhiaan) discourses on (khatt saastr) the six books Hindu philosophy and (smriti) books containing Hindu traditions.

ਜੋਗ ਅਭਿਆਸ ਕਰਮ ਧ੍ਰਮ ਕਿਰਿਆ ॥ਸਗਲ ਤਿਆਗਿ ਬਨ ਮਧੇ ਫਿਰਿਆ ॥
Jog abẖi▫ās karam ḏẖaram kiri▫ā Sagal ṯi▫āg ban maḏẖe firi▫ā

They engage in (abhiaas) practice (jog) yogic postures, (kiria) performing (karam dhram) religious rituals. Some (tiaag-i) give up (sagal) everything and (phiria) wander (madhey) in (ban) jungles.

ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਏ ਬਹੁ ਜਤਨਾ ॥ਪੁੰਨ ਦਾਨ ਹੋਮੇ ਬਹੁ ਰਤਨਾ ॥
Anik parkār kī▫e baho jaṯnā Punn ḏān home baho raṯnā

People (keeay) make (bah-u) lots (jatna) efforts of (anik) many (prkaar) types, engaging in actions considered (pu’nn) virtuous like (daan) giving alms, (home) fire sacrifices by using (bahuratna) plenty of butter oil.

ਸਰੀਰੁ ਕਟਾਇ ਹੋਮੈ ਕਰਿ ਰਾਤੀ ॥ਵਰਤ ਨੇਮ ਕਰੈ ਬਹੁ ਭਾਤੀ ॥
Sarīr katā▫e homai kar rāṯī varaṯ nem karai baho bẖāṯī

Some have (sareer-u) the body (kattaaey) cut by saw; some have the body cut (raati) into small pieces and (homai kar-i) burn them in fire.
Some observe (neym) regular (varat) fasts and at (bah-u) many (bhaati = types) occasions.

ਨਹੀ ਤੁਲਿ ਰਾਮ ਨਾਮ ਬੀਚਾਰ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਇਕ ਬਾਰ ॥੧॥
Nahī ṯul rām nām bīcẖār Nānak gurmukẖ nām japī▫ai ik bār ||1||

The above are not (tul-i) equal to (beechaar) reflection on (naam) virtues and commands of (raam) the Almighty – for inner cleansing.
We should (ik baar = once) start (japeeai) conforming to (naam-u) Divine commands (gurmukh-i) with the guru’s guidance and see the experience. 1.

ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਫਿਰੈ ਚਿਰੁ ਜੀਵੈ ॥ਮਹਾ ਉਦਾਸੁ ਤਪੀਸਰੁ ਥੀਵੈ ॥
Na▫o kẖand parithmī firai cẖir jīvai Mahā uḏās ṯapīsar thīvai

One may (phirai) wander on the (nau khand = nine planets) whole (prithmi) earth in search of the Creator One may practice Praanaayaam/breath control to (jeevai) live for (chir-u) long.
Or (theevai) may become (maha udaas) a great renunciate and (tapeesar) great performer of austerities.

ਅਗਨਿ ਮਾਹਿ ਹੋਮਤ ਪਰਾਨ ॥ਕਨਿਕ ਅਸ੍ਵ ਹੈਵਰ ਭੂਮਿ ਦਾਨ ॥
Agan māhi homaṯ parān Kanik asav haivar bẖūm ḏān

One may get him/her-self (homat) burnt (praan = life) alive (maah-i) in (agan-i) fire.
One may give away (kanik) gold, (asv haivar) high breed horses and (bhoom-i) land in (daan) charity.

ਨਿਉਲੀ ਕਰਮ ਕਰੈ ਬਹੁ ਆਸਨ ॥ਜੈਨ ਮਾਰਗ ਸੰਜਮ ਅਤਿ ਸਾਧਨ ॥
Ni▫ulī karam karai baho āsan Jain mārag sanjam aṯ sāḏẖan

(Karai) perform (niauli karam) the procedure for cleansing the stomach and other (bah-u) numerous (aasan) yogic postures.
Or follow the Jain (maarag = path) practices like pulling out the hair rather than taking haircuts, avoid the use of water and so on; or follows (ati) very difficult (saadhan) methods for (sanjam) control of body organs.

ਨਿਮਖ ਨਿਮਖ ਕਰਿ ਸਰੀਰੁ ਕਟਾਵੈ ॥ਤਉ ਭੀ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਵੈ ॥
Nimakẖ nimakẖ kar sarīr katāvai Ŧa▫o bẖī ha▫umai mail na jāvai

One may have (sareer-u) the body (kattaavai) cut (kar-i) making (nimakh nimakh) small pieces. (Tau bhi) even then (mail-u) the dirt/vice of (haumai) ego does not (jaavai) leave the mind.

ਹਰਿ ਕੇ ਨਾਮ ਸਮਸਰਿ ਕਛੁ ਨਾਹਿ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਤ ਗਤਿ ਪਾਹਿ ॥੨॥
Har ke nām samsar kacẖẖ nāhi Nānak gurmukẖ nām japaṯ gaṯ pāhi ||2||

(Kachh naahi) there is nothing (samsar) equal to conformance to Naam (key) of (har-i) the Almighty to be rid of ego. One (paah-i) obtains (gat-i) freedom from ego (japat) with conformance to (naam-u) Divine commands (gurmukh-i) with the guru’s guidance, says fifth Nanak. 2.

ਮਨ ਕਾਮਨਾ ਤੀਰਥ ਦੇਹ ਛੁਟੈ ॥ਗਰਬੁ ਗੁਮਾਨੁ ਨ ਮਨ ਤੇ ਹੁਟੈ ॥
Man kāmnā ṯirath ḏeh cẖẖutai Garab gumān na man ṯe hutai

Some people have (kaamna) the wish that the soul (chhuttai) leaves (deyh) the body when on a (teerath) pilgrimage.
But the main obstacles to union with the Master namely (garab-u) pride and (gumaan) arrogance do not (huttai) go away (tey) from (man) the mind this way. 2.

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥
Socẖ karai ḏinas ar rāṯ Man kī mail na ṯan ṯe jāṯ

One may (soch karai = purify) wash the body (dinas-u) day (ar-u) and (raat-i) night as a means to purify the self.
But (mail = filth) ego (man ki) of the mind (jaat-i = go) is not removed (tan tey) from the body i.e. the mind cannot be purified by external washing.

ਇਸੁ ਦੇਹੀ ਕਉ ਬਹੁ ਸਾਧਨਾ ਕਰੈ ॥ਮਨ ਤੇ ਕਬਹੂ ਨ ਬਿਖਿਆ ਟਰੈ ॥
Is ḏehī ka▫o baho sāḏẖnā karai Man ṯe kabhū na bikẖi▫ā tarai

One may (karai) make (bah-u) many (saadhnaa) efforts to clean (is-u) this human (deyhi) body. But (bikhia) vices (kabahoo na) never (ttarai) go away (tey) from (man) the mind this way.

ਜਲਿ ਧੋਵੈ ਬਹੁ ਦੇਹ ਅਨੀਤਿ ॥ਸੁਧ ਕਹਾ ਹੋਇ ਕਾਚੀ ਭੀਤਿ ॥
Jal ḏẖovai baho ḏeh anīṯ Suḏẖ kahā ho▫e kācẖī bẖīṯ

One may (dhovai) wash this (aneet-i = not forever) the perishable (deyh) body (jal-i) with water. It is like (

ਮਨ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਮਹਿਮਾ ਊਚ ॥ਨਾਨਕ ਨਾਮਿ ਉਧਰੇ ਪਤਿਤ ਬਹੁ ਮੂਚ ॥੩॥
Man har ke nām kī mahimā ūcẖ Nānak nām uḏẖre paṯiṯ baho mūcẖ ||3||

O (man = mind) human being, (mahimaa = praise) efficacy of conformance to Naam/virtues and commands of (har-i) the almighty is (ooch = high) great. (Mooch) plenty of people (patit) fallen to vices (udhrey) are saved from vices with conformance (naam-i) to Naam/Divine commands, says fifth Nanak. 3.

ਬਹੁਤੁ ਸਿਆਣਪ ਜਮ ਕਾ ਭਉ ਬਿਆਪੈ ॥ਅਨਿਕ ਜਤਨ ਕਰਿ ਤ੍ਰਿਸਨ ਨਾ ਧ੍ਰਾਪੈ ॥
Bahuṯ si▫āṇap jam kā bẖa▫o bi▫āpai Anik jaṯan kar ṯarisan nā ḏẖarāpai

People adopt (bahut) many types of (siaanap = cleverness) pretentions to display piety, but this (biaapai) causes (bhau) fear of (jam) Divine justice/retribution. It is like (trisan) thirst is not (dhraapai) satisfied by (anik) many (jatan) efforts – except by drinking water. Similarly peace is not attained

ਭੇਖ ਅਨੇਕ ਅਗਨਿ ਨਹੀ ਬੁਝੈ ॥ਕੋਟਿ ਉਪਾਵ ਦਰਗਹ ਨਹੀ ਸਿਝੈ ॥
Bẖekẖ anek agan nahī bujẖai Kot upāv ḏargėh nahī sijẖai

(Agan-i) the fire of craving and jealousy is not (bujhaai) quenched by (aneyk = many) any number of (bheykh) garbs to show piety. One takes (kott-i = crore) countless (upaav) measures but does not (sijhai) succeed (dargah) in Divine court, i.e. garbs/pretensions do not please the human conscience and the Almighty.

ਛੂਟਸਿ ਨਾਹੀ ਊਭ ਪਇਆਲਿ ॥ਮੋਹਿ ਬਿਆਪਹਿ ਮਾਇਆ ਜਾਲਿ ॥
Cẖẖūtas nāhī ūbẖ pa▫i▫āl Mohi bi▫āpahi mā▫i▫ā jāl

People may go (oobh = high) the mountains or hide (paiaal-i = in lower region) caves, they are not (chhoottas-i) free of temptations. (Moh-i) lure of (jaal-i) the web (maaiaa) temptations in the world-play (biaapah-i) is present everywhere.

ਅਵਰ ਕਰਤੂਤਿ ਸਗਲੀ ਜਮੁ ਡਾਨੈ ॥ਗੋਵਿੰਦ ਭਜਨ ਬਿਨੁ ਤਿਲੁ ਨਹੀ ਮਾਨੈ ॥
Avar karṯūṯ saglī jam dānai Govinḏ bẖajan bin ṯil nahī mānai

(Jam-u) Divine justice (ddaanai) punishes (sagli) all (avar) other (kartoot-i) actions. It does not (maanai) accept even (til-u = sesame seed) a bit of other things, (bin-u) except (bhajan) praise/obedience of commands of (govind) the Master of the world.

ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਦੁਖੁ ਜਾਇ ॥ਨਾਨਕ ਬੋਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥੪॥
Har kā nām japaṯ ḏukẖ jā▫e Nānak bolai sahj subẖā▫e ||4||

(Dukh-u) the grief of separation from the Almighty (jaaey = goes) ends by (japat) conformance to (naam-u) commands of (har-i) the Almighty. Fifth Nanak (bolai) says this (sahj-i subhaaey) instinctively, i.e. this is natural, says fifth Nanak. 4.

(Dukh) suffering at the hands of the messengers of death (jaai = goes) can be obviated (japat) by remembering and living by (naam) Divine virtues;
Nanak (bolai) says this (sahj subhaae) naturally i.e. this should be naturally understood by everyone. 4.

Page 266

Note: There are (chaar padaarath) four things which make human life a success i.e. Fulfill the purpose of human birth. They are (Dharam = dutifulness) doing what is right i.e. is ethical and what is prescribed by one’s religion; (Arth = economic well-being) being self-sufficient and contributing to economic development; (Kaam) fulfillment of desires and aspirations; and (mokh, mukti) not be possessed by pleasures of the above. This is the context of the verse below.

ਚਾਰਿ ਪਦਾਰਥ ਜੇ ਕੋ ਮਾਗੈ ॥ਸਾਧ ਜਨਾ ਕੀ ਸੇਵਾ ਲਾਗੈ ॥
Cẖār paḏārath je ko māgai Sāḏẖ janā kī sevā lāgai

(Jey) if (ko) someone (maagai = asks) aspires for the four things i.e. wishes to realize the four potentials granted by the Creator,
s/he should (laagai) engage in (seyva = service) following guidance of (saadh janaa) the seekers i.e. join holy congregation with humility and follow what s/he learns from there.

ਜੇ ਕੋ ਆਪੁਨਾ ਦੂਖੁ ਮਿਟਾਵੈ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਗਾਵੈ ॥
Je ko āpunā ḏūkẖ mitāvai Har har nām riḏai saḏ gāvai

Hence (je) if (ko) someone wishes to (mittaavai) remove (dookh-u) the pain of separation from the Almighty. S/he should (sad) ever (gaavai = sing) praise/obey (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (ridai) in mind – to keep vices at bay.

ਜੇ ਕੋ ਅਪੁਨੀ ਸੋਭਾ ਲੋਰੈ ॥ਸਾਧਸੰਗਿ ਇਹ ਹਉਮੈ ਛੋਰੈ ॥
Je ko apunī sobẖā lorai Sāḏẖsang ih ha▫umai cẖẖorai

(Jey) if (ko) someone (lorai = seeks) is looking for (apuni = own) his/her (sobha) fame. S/he should (chhorai) leave/be rid of (haumai) ego (ih = this) of the mind (saadhsang-i) with company/guidance of the guru.

ਜੇ ਕੋ ਜਨਮ ਮਰਣ ਤੇ ਡਰੈ ॥ਸਾਧ ਜਨਾ ਕੀ ਸਰਨੀ ਪਰੈ ॥
Je ko janam maraṇ ṯe darai Sāḏẖ janā kī sarnī parai

(Jey) if (ko) someone (ddarai = is afraid) wants to obviate cycles of (janam) births and (maran) deaths. S/he should (parai) place the self in (charni = feet) care and guidance of (saadh janaa) the seekers.

ਜਿਸੁ ਜਨ ਕਉ ਪ੍ਰਭ ਦਰਸ ਪਿਆਸਾ॥ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਸਾ ॥੫॥
Jis jan ka▫o parabẖ ḏaras pi▫āsā Nānak ṯā kai bal bal jāsā ||5||

(Jan) the person (jis kau) who has (piaasa = thirst) longing for (dara) vision of (prabh) the Almighty. I (bal-i bal-i jaasa = am sacrifice, ta kai = to that) adore that person, i.e. shall follow his/her example, says fifth Nanak. 5.

Note: The next verse mentions factors, which help in attaining peace of mind. One of the most difficult things to do is to dissolve one’s ego and vanity. The guru says:

ਸਗਲ ਪੁਰਖ ਮਹਿ ਪੁਰਖੁ ਪ੍ਰਧਾਨੁ ॥ਸਾਧਸੰਗਿ ਜਾ ਕਾ ਮਿਟੈ ਅਭਿਮਾਨੁ ॥
Sagal purakẖ mėh purakẖ parḏẖān Sāḏẖsang jā kā mitai abẖimān

(Mahi) among (sagal purakh) all the people, that person is (pradhaan-u = leader) above others.
(Ja ka) whose (abhimaan-u) vanity (mittai = erased) has been dissolved (saadhsang-i) with company/guidance of the guru.

ਆਪਸ ਕਉ ਜੋ ਜਾਣੈ ਨੀਚਾ ॥ਸੋਊ ਗਨੀਐ ਸਭ ਤੇ ਊਚਾ ॥
Āpas ka▫o jo jāṇai nīcẖā So▫ū ganī▫ai sabẖ ṯe ūcẖā

In the same vein as above, one who (jaanai) considers (aapas kau) the self to be (neecha) lowly.
(Sooo) that person (ganeeai = counted) is considered (oocha) higher (sabh tey) than all.

Continuing –

ਜਾ ਕਾ ਮਨੁ ਹੋਇ ਸਗਲ ਕੀ ਰੀਨਾ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਿਨਿ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥
Jā kā man ho▫e sagal kī rīnā Har har nām ṯin gẖat gẖat cẖīnā

(Ja ka) one whose (man-u) mind (hoey) becomes (reena) the dust of the feet (sagal ki) of all, considers them better than the self.
(Tin-i) that person (cheena = recognizes) sees (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (ghatt-i ghatt-i) in every one i.e. everyone is good.

ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥
Man apune ṯe burā mitānā Pekẖai sagal sarisat sājnā

S/he understands that in most cases one can trace the responsibility for a conflict situation to the self. One who (mittaana) removes (bura) evil (tey) from (apney) from one’s own (man) mind,
s/he (pekhai) sees (sagal) the whole (sristt-i = universe) all creatures as (saajna) friends.

ਸੂਖ ਦੂਖ ਜਨ ਸਮ ਦ੍ਰਿਸਟੇਤਾ ॥ਨਾਨਕ ਪਾਪ ਪੁੰਨ ਨਹੀ ਲੇਪਾ ॥੬॥
Sūkẖ ḏūkẖ jan sam ḏaristeṯā Nānak pāp punn nahī lepā ||6||

(Jan) a seeker of the Creator (dristteyta = sees) treats (sookh, dookh) comfort and discomfort (sam) the same. Thoughts of acting by ego/self-will which cause (paap) wrongdoings or (pu’nn) good deeds to earn good name, do not (leypa = touch) come near that person, says fifth Nanak. 6.

ਨਿਰਧਨ ਕਉ ਧਨੁ ਤੇਰੋ ਨਾਉ ॥ਨਿਥਾਵੇ ਕਉ ਨਾਉ ਤੇਰਾ ਥਾਉ ॥
Nirḏẖan ka▫o ḏẖan ṯero nā▫o Nithāve ka▫o nā▫o ṯerā thā▫o

O Creator, awareness of (teyro) your (naau) commands is (dhan-u) wealth (kau) for (nirdhan) the poor, i.e. a poor person who follows the rules can earn wealth. Your Naam is (thaau = place) sanctuary for (nithaavey = without place) homeless.

Message Ignorant persons learn to get Divine experience obtaining awareness of Naam from the guru.

ਨਿਮਾਨੇ ਕਉ ਪ੍ਰਭ ਤੇਰੋ ਮਾਨੁ ॥ਸਗਲ ਘਟਾ ਕਉ ਦੇਵਹੁ ਦਾਨੁ ॥
Nimāne ka▫o parabẖ ṯero mān Sagal gẖatā ka▫o ḏevhu ḏān

O (prabh) Almighty, (teyro) your Naam is (maan-u) honor for (nimaaney) the honor-less, i.e. ignorant persons are accepted for union with God by conforming to Naam. You (deyvh-u = give, daan-u = alms) impart Naam to (sagal) all (ghattaa) souls before birth, i.e. everyone has Naam present in mind and becomes aware with the guru’s guidance.

ਕਰਨ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ ॥ਸਗਲ ਘਟਾ ਕੇ ਅੰਤਰਜਾਮੀ ॥
Karan karāvanhār su▫āmī Sagal gẖatā ke anṯarjāmī

O (suaami) Master (karaavanhaar) cause to do (karan) what is to be done, i.e. every soul is allotted a role to perform on taking birth in a body. You therefore (antarjaami) know minds of (sagal) ghattaa) persons.

ਅਪਨੀ ਗਤਿ ਮਿਤਿ ਜਾਨਹੁ ਆਪੇ ॥ਆਪਨ ਸੰਗਿ ਆਪਿ ਪ੍ਰਭ ਰਾਤੇ ॥
Apnī gaṯ miṯ jānhu āpe Āpan sang āp parabẖ rāṯe

(Aape) You alone (jaanah-u) know (apni = own) your (gat-i) state and (mit-i) measure i.e. no one knows about the Divine of Divine capabilities.
You remain (raatey = dyed) imbued (sang-i) with (aapan) with yourself, i.e. obedience to Naam is motivated from within.

ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਤੁਮ ਤੇ ਹੋਇ ॥ਨਾਨਕ ਅਵਰੁ ਨ ਜਾਨਸਿ ਕੋਇ ॥੭॥
Ŧumĥrī usṯaṯ ṯum ṯe ho▫e Nānak avar na jānas ko▫e ||7||

Your (ustat) praise (hoey) can be done, (tey) by, i.e. your being and powers are known to, (tum) you alone.
(Na koey) no one (avar-u) else (jaanas–i) knows, says fifth Nanak. 7.

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥
Sarab ḏẖaram mėh saresat ḏẖaram Har ko nām jap nirmal karam

(Mah-i = in) of (sarab) all the (dharam-u = religions) ways of life. (Jap-i = keeping in mind) conformance to (naam-u) Divine commands of (har-i) the Almighty and to lead (nirmal = clean, karam = deeds life free of vices), (sreystt) sublime.

ਸਗਲ ਕ੍ਰਿਆ ਮਹਿ ਊਤਮ ਕਿਰਿਆ ॥ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰਿਆ ॥
Sagal kir▫ā mėh ūṯam kiri▫ā Sāḏẖsang ḏurmaṯ mal hiri▫ā

Of all (kriaa = procedures) pursuits (ootam) the most sublime (kiriaa) pursuit is, to (hiriaa) banish (mal-u) the dirt of (durmat-i) evil sense (saadhsang-i) with company/guidance of the guru.

ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥
Sagal uḏam mėh uḏam bẖalā Har kā nām japahu jī▫a saḏā

Of (sagal) all types of (udam) efforts the (bhalaa) best (udam-u) effort is, (jeea) for the mind
to (sadaa) ever (japah-u) conform to Naam of (har-i) the Almighty.

ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ ॥
Sagal bānī mėh amriṯ bānī Har ko jas sun rasan bakẖānī

Of all (baani = form) the practices (a’mmrit) nectar/life-giving (baani) practice – which keeps vices at bay, is to (sun-i) listen to (jas-u = glory) virtues of (har-i) the Almighty and (bakhaani = uttered) praise with (rasan) the tongue, and emulate.

ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ ॥ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ ॥੮॥੩॥
Sagal thān ṯe oh ūṯam thān Nānak jih gẖat vasai har nām ||8||3||

(Ootam) the most sublime/clean (thaan-u = place) mind (tey) of (sagal) all (thaan) minds is, that in (jih) which (ghatt-i) mind Naam of (har-i) the Almighty (vasai = abides) remembered, says fifth Nanak. 8. 3.

Monday, 06 December 2010 11:03 Written by Rawel Singh 0 Comments

SGGS pp 262-63, Gauri Sukhmani M: 5, Astpadi 1.

SGGS pp 262-263, Gaurri Sukhmani Asttpadi 1.

ਗਉੜੀ ਸੁਖਮਨੀ ਮ: ੫ ॥
Ga▫oṛī sukẖmanī mėhlā 5.

Composition called Sukhmani of the fifth Guru in Raga Gaurri.

ਸਲੋਕੁ ॥ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Salok. Ik▫oaŉkār saṯgur parsāḏ.

(Slok) prologue. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

Note 1: This composition has twenty-four (Asttpadees) chapters of eight stanzas each and is called Sukhmani meaning jewel that bestows peace. It is also popularly called the Psalm of Peace. Every Asttpadee in it is preceded by a (Slok) prologue, which states its theme.

Note – 2: Sukhmani Sahib, as this composition is reverently called, uses small (Tuks) sentences in easy language. Whereas the direct or literal translation of the sentences is easy, each one has a context. An attempt has been made in this translation to give both together.

ਆਦਿ ਗੁਰਏ ਨਮਹ ॥ ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥ ਸਤਿਗੁਰਏ ਨਮਹ ॥ ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥
Āḏ gur▫e namah. Jugāḏ gur▫e namah. Saṯgur▫e namah. Sarī gurḏev▫e namah. ||1||

My (namah) obeisance to the Creator who (guraey) is the guru (aad-i = beginning) from time immemorial, who has been the guru (jugaadi = beginning of ages) from the beginning of time, and who is (satiguraey = true guru) the eternal guru. My obeisance to (sri gurdeyvaey) the revered Creator guru who is the source of enlightenment for all gurus. 1.

ਅਸਟਪਦੀ ॥
Asttpaḏī.

Composition of eight stanzas.

ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਵਉ ॥ਕਲਿ ਕਲੇਸ ਤਨ ਮਾਹਿ ਮਿਟਾਵਉ ॥
Simra▫o simar simar sukẖ pāva▫o. Kal kales ṯan māhi mitāva▫o.

I (simrau) keep in mind/conform to – Naam/Divine virtues and commands, and (simar-i simar-i) conforming it – twice – in thought and deed – I do not commit vices and – (paavau) have (sukh-u) peace. And, (mittavau = erase) remove (kaleys) strife (kal-i) by conflicts present (maah-i) in (tan) the body/life.

ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥
Simra▫o jās bisumbẖar ekai. Nām japaṯ agnaṯ anekai.

I (simrau) conform to (jaas-u) glory/virtues of (eykai) the One (bisumbhar = nurturer of universe) Sustainor Almighty.
(Aganat aneykai) countless people (japat) remember/obey (naam-u) Divine commands, i.e. the creatures exist by Naam/Divine commands/laws of nature.

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥
Beḏ purān simriṯ suḏẖākẖ▫yar. Kīne rām nām ik ākẖ▫yar.

(Beyd) the Vedas, Puranas and Smritis, i.e. the scriptures are (sudhaakhyar = container of nectar) source of awareness of Naam. They have been (keeney = made) created to teach (ik aakhyar) the one Word, (naam) Divine virtues and commands.

ਕਿਨਕਾ ਏਕ ਜਿਸੁ ਜੀਅ ਬਸਾਵੈ ॥ਤਾ ਕੀ ਮਹਿਮਾ ਗਨੀ ਨ ਆਵੈ ॥
Kinkā ek jis jī▫a basāvai. Ŧā kī mahimā ganī na āvai.

One in whose mind the Creator (basaavai = puts) causes to abide (kinka eyk) one bit of the virtues i.e. one who remembers and imbibes even a bit of Divine virtues,
(Mahima) greatness (ta ki) of that person is (gani na aavai = cannot be counted) beyond measure.

ਕਾਂਖੀ ਏਕੈ ਦਰਸ ਤੁਹਾਰੋ ॥ਨਾਨਕ ਉਨ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰੋ ॥੧॥
Kāŉkẖī ekai ḏaras ṯuhāro. Nānak un sang mohi uḏẖāro. ||1||

O Creator, those who (kaankhi) long for (daras) vision of (tuhaaro) Yours (eykai = one) only, i.e. those who long to experience Your presence within their minds thinking of none else.
please place me (un sang-i) in their company to (udhaaro = lift) emancipate me from the vices of the world-play, says fifth Nanak. 1.

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥
Sukẖmanī sukẖ amriṯ parabẖ nām. Bẖagaṯ janā kai man bisrām. Rahā▫o.

(Sukhmani) the peace gem is conformance to (amrit) the life-giving (naam-u) commands of the Creator, it brings (sukh) peace.
Naam is ever (bisraam = rest) present (man-i) in the minds (kai) of (bhagat janaa) the devotees of the Almighty i.e. the devotees ever remember and obey Naam.
(Rahaao) pause here and reflect – on this central message of this composition.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥
Parabẖ kai simran garabẖ na basai. Parabẖ kai simran ḏūkẖ jam nasai.

(Simran-i) with conformance to commands (kai) of (prabh) the Almighty. –

One (na basai = does not live) is not put (garabh-i) in the womb, i.e. not reborn.

(Dookh-u) pain given by (jam-u) Divine justice (nasai = runs away) is obviated.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਸਮਨੁ ਟਰੈ ॥
Parabẖ kai simran kāl parharai. Parabẖ kai simran ḏusman tarai.

(Simran-i) by remembrance/conformance to commands (kai) of (prabh) the Almighty. –

(Kaal-u = death) falling prey to vices (parharai) is kept at bay.

(Dusman-u = enemy) evil (ttarai) is avoided.

ਪ੍ਰਭ ਸਿਮਰਤ ਕਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਦਿਨੁ ਜਾਗੈ ॥
Parabẖ simraṯ kacẖẖ bigẖan na lāgai. Parabẖ kai simran an▫ḏin jāgai.

(Simran-i) by conformance to commands (kai) of (prabh) the Almighty. –

(Kachh-u na = not any) no (bighan-u) impediments/vices (laagai) come in way of union with the Creator.

As one (andin-u = everyday) is ever (jaagai = awake) alert to vices.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਭਉ ਨ ਬਿਆਪੈ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥
Parabẖ kai simran bẖa▫o na bi▫āpai. Parabẖ kai simran ḏukẖ na sanṯāpai.

(Simran-i) by remembrance/conformance to commands (kai) of (prabh) the Almighty. –

(Bhau) fear of retribution does not (biaapai) afflict, as one keeps away from wrong doings.

(Dukh-u) the pain of separation from the Creator is not (santaapai) suffered.

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ਸਰਬ ਨਿਧਾਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ॥੨॥
Parabẖ kā simran sāḏẖ kai sang. Sarab niḏẖān Nānak har rang. ||2||

(Simran-u) remembrance/conformance to commands (kai) of (prabh) the Almighty should be done (sang-i) with company/guidance (kai) of (saadh) the guru.

(Sarab) all (nidhaan = treasures) comforts/fulfilment of wishes are obtained (rang-i) with love/obedience of (har-i) the Almighty, says fifth Nanak. 2.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਰਿਧਿ ਸਿਧਿ ਨਉ ਨਿਧਿ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥
Parabẖ kai simran riḏẖ siḏẖ na▫o niḏẖ. Parabẖ kai simran gi▫ān ḏẖi▫ān ṯaṯ buḏẖ.

(Simran-i) by conformance to commands (kai) of (prabh) the Almighty.

(Ridh-i sidh-i) supernatural powers and (nau nidh-i = nine treasures) all treasures are obtained, i.e. everything is accomplished by conforming to Naam.

One obtains (giaan-u) awareness of, and (dhiaan-u = attention) contemplation on (tat-u = essence) Naam/Divine commands and commands, (simran-i) by keeping (prabh) the Almighty in mind.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥
Parabẖ kai simran jap ṯap pūjā. Parabẖ kai simran binsai ḏūjā.

People do (jap) recitation of Mantras, (tap) austerities and (pooja) worship to be rid of evil influences. This gets intuitively done (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

(Dooja = second) other ideas (binsai) are banished from within (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤੀਰਥ ਇਸਨਾਨੀ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦਰਗਹ ਮਾਨੀ ॥
Parabẖ kai simran ṯirath isnānī. Parabẖ kai simran ḏargėh mānī.

People bathe at holy places to purify themselves. One becomes (isnaani) bather at (teerath) holy places, i.e. purifies the inner-self (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

One is (maani) accepted (dargah) Divine court/for union with God, (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹੋਇ ਸੁ ਭਲਾ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸੁਫਲ ਫਲਾ ॥
Parabẖ kai simran ho▫e so bẖalā. Parabẖ kai simran sufal falā.

(S-u) that which (hoey) is done (simran-i) by conformance to commands (kai) of (prabh) the Almighty is (bhalaa) good.

One’s actions are (suphal) fruitful by (simaran-i) conformance to commands (kai) of (prabh) the Almighty; as (phalaa = fruit) fulfilment of longing for the Almighty is attained.

ਸੇ ਸਿਮਰਹਿ ਜਿਨ ਆਪਿ ਸਿਮਰਾਏ ॥ਨਾਨਕ ਤਾ ਕੈ ਲਾਗਉ ਪਾਏ ॥੩॥
Se simrahi jin āp simrā▫e. Nānak ṯā kai lāga▫o pā▫e. ||3||

Only (sey) they (simrah-i) remember/conform to Divine commands, (jin) whom the Almighty (aap-i) IT-self (simraaey) causes to conform.

I (laagau) touch (ta kai) their (paaey) feet, i.e. humbly seek guidance from them, says fifth Nanak. 3.

Page 263

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥
Parabẖ kā simran sabẖ ṯe ūcẖā. Parabẖ kai simran uḏẖre mūcẖā.

(Simran-u) conformance to commands (kai) of (prabh) the Almighty is (oochha) higher (tey) than (sabh) all religious practices.

(Moocha = large) multitudes of people (udhrey = lifted) are emancipated from vices (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥
Parabẖ kai simran ṯarisnā bujẖai. Parabẖ kai simran sabẖ kicẖẖ sujẖai.

The fire of (trisna) desires (bujhai) is quenched (simran-i) by remembrance/obedience of (prabh) the Almighty- because everything is achieved.

One (sujhai) becomes aware of (sabh-u = kichh-u) everything of human conduct (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਾਹੀ ਜਮ ਤ੍ਰਾਸਾ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਪੂਰਨ ਆਸਾ ॥
Parabẖ kai simran nāhī jam ṯarāsā. Parabẖ kai simran pūran āsā.

There is no (traasa) fear of (jam) Divine justice (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

(Aasa) wish to unite with the Almighty is (pooran) fulfilled (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥
Parabẖ kai simran man kī mal jā▫e. Amriṯ nām riḏ māhi samā▫e.

(Mal-u = dirt) vice of ego (ki) of (man) the mind (jaaey) goes/is dissolved (simran-i) by conformance to commands (kai) of (prabh) the Almighty.

And, (ammrit) the life-giving (naam) Divine commands (sad) ever (samaaey = contained) abide (maah-i) in (ridai) mind.

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥
Parabẖ jī basėh sāḏẖ kī rasnā. Nānak jan kā ḏāsan ḏasnā. ||4||

(Ji) the revered (prabh) Master (basah-i) lives on (rasna) the tongue of, is praised by (saadh) the seekers i.e. the devotees ever recount Divine virtues, and live by them.
Says Nanak: I am (dasna) the servant (daasan-i) of servants of (jan) the devotees i.e. I wish to humbly follow the Creator’s devotees. 4.

Note: There are two types of wealth. One is money and property, which is transitory and may be lost at any time. It certainly does not accompany on death. The other type are the imbibed Divine virtues and good deeds, which bring solace in life and accompany to the hereafter. This latter type is the real wealth. This is the context of the next verse.

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਧਨਵੰਤੇ ॥ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਤਿਵੰਤੇ ॥
Parabẖ ka▫o simrahi se ḏẖanvanṯe. Parabẖ ka▫o simrahi se paṯivanṯe.