SGGS pp 578-581, Vaddhans M: 1, Alaahneeaa, Shabads 1-3.

 

ਰਾਗੁ ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ਅਲਾਹਣੀਆ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg vad▫hans mėhlā 1 gẖar 5 alāhaṇī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Vaddhans, (ghar-u 5) to be sung to the fifth beat, (Alaahneea) songs of sorrow.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The title of the following five Shabads is Alaahneea meaning songs of sorrow. It is usual practice for ladies to together and sing songs of sorrow on death of some one. Guru Nanak has given the same title but, in keeping with his teachings, has pointed out that birth and death are a play of the Creator. We should therefore not wail at some one’s death but be reminded that those who wail shall also die in their turn. The Guru also points out people cry not for the dead, but how that death affects them in material terms. The Guru motivates the mortal to think of the purpose of birth and play his/her role in life.

 

ਧੰਨੁ ਸਿਰੰਦਾ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਨਿ ਜਗੁ ਧੰਧੈ ਲਾਇਆ ॥ ਮੁਹਲਤਿ ਪੁਨੀ ਪਾਈ ਭਰੀ ਜਾਨੀਅੜਾ ਘਤਿ ਚਲਾਇਆ ॥

Ḏẖan siranḏā sacẖā pāṯisāhu jin jag ḏẖanḏẖai lā▫i▫ā.  Muhlaṯ punī pā▫ī bẖarī jānī▫aṛā gẖaṯ cẖalā▫i▫ā.

 

(Dhann-u = great) glory to (siranda) the Creator, (sachaa) the Eternal (paatisaahu) Emperor – whose commands cannot be countermanded – (jin-i) who (laaiaa) engages (jag-u = world) every creature (dhandhai = task) in the allotted role in life.

When (muhlat-i = vailable time) the allotted lifespan (punee = complete) is over, (paaee bharee) the cup of life is full, (jaaneerra = beloved companion) the soul is (ghat-i) grabbed and (chalaaia) driven taken away from the body.

 

Note: Paaee bharee has been mentioned above. It means the cup is full. This refers to an ancient method of time measurement. An empty cup with a small hole at the bottom is placed on water. Water gradually enters the cup from the bottom and when the cup is full, it sinks. The time it takes depends on the size of the cup. This says metaphorically that when the allotted lifespan is over, the body dies. This expression is also used in Aasa Di Vaar thus “ko rahai na bhareeaai paaeeai” i. e. no one lives when the cup of life is full (Paurri 5, p 465).

 

Page 579

 

ਜਾਨੀ ਘਤਿ ਚਲਾਇਆ, ਲਿਖਿਆ ਆਇਆ, ਰੁੰਨੇ ਵੀਰ ਸਬਾਏ ॥ ਕਾਂਇਆ ਹੰਸ ਥੀਆ ਵੇਛੋੜਾ, ਜਾਂ ਦਿਨ ਪੁੰਨੇ ਮੇਰੀ ਮਾਏ ॥

Jānī gẖaṯ cẖalā▫i▫ā likẖi▫ā ā▫i▫ā runne vīr sabā▫e.  Kāʼn▫i▫ā hans thī▫ā vecẖẖoṛā jāʼn ḏin punne merī mā▫e.

 

When (likhiaa = written note) Divine call (aaia) comes, (jaani) the beloved soul (ghatt-i) is grabbed, (chalaaiaa) taken away and (sabaaey) all (veer = brothers) relatives (runney) cry.

(Hans) the soul (theeaa) gets (vichhorra) separated from (kaa’niaa) the body, (jaa’n) when (din) the days (puney) are over, o (meyri) my (maaey) mother.

 

ਜੇਹਾ ਲਿਖਿਆ ਤੇਹਾ ਪਾਇਆ ਜੇਹਾ ਪੁਰਬਿ ਕਮਾਇਆ ॥ ਧੰਨੁ ਸਿਰੰਦਾ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਨਿ ਜਗੁ ਧੰਧੈ ਲਾਇਆ ॥੧॥

Jehā likẖi▫ā ṯehā pā▫i▫ā jehā purab kamā▫i▫ā.  Ḏẖan siranḏā sacẖā pāṯisāhu jin jag ḏẖanḏẖai lā▫i▫ā. ||1||

 

(Jeyha) as has the account of the soul (likhiaa) been written (jeyha = as) based on (purab) past (kamaaia) doings, it (paaia) gets the consequences (teyha) accordingly.

(Dhann-u = great) glory to (siranda) the Creator, (sachaa) the Eternal (paatisaahu) Emperor – whose commands are inviolable – (jin-i) who (laaiaa) engages (jag-u = world) every creature (dhandhai = task) in the allotted role in life. 1.

 

ਸਾਹਿਬੁ ਸਿਮਰਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥ ਏਥੈ ਧੰਧਾ ਕੂੜਾ ਚਾਰਿ ਦਿਹਾ ਆਗੈ ਸਰਪਰ ਜਾਣਾ ॥

Sāhib simrahu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā.  Ėthai ḏẖanḏẖā kūṛā cẖār ḏihā āgai sarpar jāṇā.

 

O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands.

(Ethai = here) in this world, we have (dhandhaa) work for (chaar dihaa = four days) a limited period and have (sarpar) certainly to (jaana) depart for (aagai = ahead) the hereafter.

 

ਆਗੈ ਸਰਪਰ ਜਾਣਾ ਜਿਉ ਮਿਹਮਾਣਾ ਕਾਹੇ ਗਾਰਬੁ ਕੀਜੈ ॥ ਜਿਤੁ ਸੇਵਿਐ ਦਰਗਹ ਸੁਖੁ ਪਾਈਐ ਨਾਮੁ ਤਿਸੈ ਕਾ ਲੀਜੈ ॥

Āgai sarpar jāṇā ji▫o mihmāṇā kāhe gārab kījai.  Jiṯ sevi▫ai ḏargėh sukẖ pā▫ī▫ai nām ṯisai kā lījai.

 

We are (jiau) like (mihmaana) guests in the world and have (sarpar) certainly (jaana) to leave (aagai) for the hereafter, then (kaahey) why (gaarab-u keejai) be proud of – and get attached to – the transitory belongings and relationships here?

We should (leejai = utter) remember (naam-u) virtues and commands of (tisai ka = of that) the Almighty (seyviai = serving) by obeying (jit-u) whom we (paaeeai) obtain (sukh-u) comfort/peace, i.e. acceptance, (dargah) in Divine court.

 

ਆਗੈ ਹੁਕਮੁ ਨ ਚਲੈ ਮੂਲੇ ਸਿਰਿ ਸਿਰਿ ਕਿਆ ਵਿਹਾਣਾ ॥ ਸਾਹਿਬੁ ਸਿਮਰਿਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥੨॥

Āgai hukam na cẖalai mūle sir sir ki▫ā vihāṇā.  Sāhib simrihu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā. ||2||

 

(Aagai = ahead) in Divine court no one’s (hukam-u = order) will (chalai) works (mooley) at all; (sir-i sir-i = on every head) every one (vihaana = experience) faces consequences based on (kia/keea) deeds.

O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands. 2.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੰਮ੍ਰਥ ਸੋ ਥੀਐ ਹੀਲੜਾ ਏਹੁ ਸੰਸਾਰੋ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਸਾਚੜਾ ਸਿਰਜਣਹਾਰੋ ॥

Jo ṯis bẖāvai samrath so thī▫ai hīlṛā ehu sansāro.  Jal thal mahī▫al rav rahi▫ā sācẖṛā sirjaṇhāro.

 

(Jo) what (sammrath) the Omnipotent (tis-u = that) Almighty (bhaavai) wills, (so) that (theeai) happens; people unnecessarily make (heelrra = excuses) claims – of doing things – in (eyh-u) this (sansaaro) world.

(Saachrra) eternal (sirjanhaaro) Creator (rav-i rahia) is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space – watches the creatures everywhere.

 

ਸਾਚਾ ਸਿਰਜਣਹਾਰੋ ਅਲਖ ਅਪਾਰੋ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਆਇਆ ਤਿਨ ਕਾ ਸਫਲੁ ਭਇਆ ਹੈ ਇਕ ਮਨਿ ਜਿਨੀ ਧਿਆਇਆ ॥

Sācẖā sirjaṇhāro alakẖ apāro ṯā kā anṯ na pā▫i▫ā.  Ā▫i▫ā ṯin kā safal bẖa▫i▫ā hai ik man jinī ḏẖi▫ā▫i▫ā.

 

(Saacha) the eternal (sirjanhaaro) Creator is (apaaro) Infinite and (alakh = without signs) invisible; (ta ka) IT’s (ant-u – limit) extent of domain and powers cannot (paaia = obtained) be estimated.

 (Aaia = coming) human birth of (tin ka) those (jini) who (ik man) single-mindedly (dhiaaia = pay attention) practice virtues and commands of the Master, (bhaiaa hai = becomes) is (saphal-u) successful – they achieve union with the Creator.

 

ਢਾਹੇ ਢਾਹਿ ਉਸਾਰੇ ਆਪੇ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰੋ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੰਮ੍ਰਥ ਸੋ ਥੀਐ ਹੀਲੜਾ ਏਹੁ ਸੰਸਾਰੋ ॥੩॥

Dẖāhe dẖāhi usāre āpe hukam savāraṇhāro.  Jo ṯis bẖāvai samrath so thī▫ai hīlṛā ehu sansāro.

||3||

 

(Aapey = self) the Almighty (ddhaahey = demolishes) destroys and (ddhaah-i) having destroyed (usaarey) builds/creates, and (savaaranhaaro) reforms (hukam-i) at will.

(Jo) what (sammrath) the Omnipotent (tis-u = that) Almighty (bhaavai) wills, (so) that (theeai) happens; people unnecessarily make (heelrra = excuses) claims – of doing things – in (eh-u) this (sansaaro) world. 3.

 

ਨਾਨਕ ਰੁੰਨਾ ਬਾਬਾ ਜਾਣੀਐ ਜੇ ਰੋਵੈ ਲਾਇ ਪਿਆਰੋ ॥ ਵਾਲੇਵੇ ਕਾਰਣਿ ਬਾਬਾ ਰੋਈਐ ਰੋਵਣੁ ਸਗਲ ਬਿਕਾਰੋ ॥

Nānak runnā bābā jāṇī▫ai je rovai lā▫e pi▫āro.  vāleve kāraṇ bābā ro▫ī▫ai rovaṇ sagal bikāro.

 

Says Nanak: We should (jaaneeai) consider someone’s (runna) crying to be genuine if it is (laaey = with) because of (piaaro) love for the departed soul, (baaba) o brethren.

But when (roeeai) crying is done (kaaran-i) for the sake of, i.e. how that death, (vaaleyvey = wherewithal) materially effects, o (baaba) brethren, then (rovan-u) crying is (sagal) all (bikaaro/vicious) false.

Message: One should have longing for the Almighty from within not just display it.

 

ਰੋਵਣੁ ਸਗਲ ਬਿਕਾਰੋ ਗਾਫਲੁ ਸੰਸਾਰੋ ਮਾਇਆ ਕਾਰਣਿ ਰੋਵੈ ॥ ਚੰਗਾ ਮੰਦਾ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਇਹੁ ਤਨੁ ਏਵੈ ਖੋਵੈ ॥

Rovaṇ sagal bikāro gāfal sansāro mā▫i▫ā kāraṇ rovai.  Cẖanga manḏā kicẖẖ sūjẖai nāhī ih ṯan evai kẖovai.

 

(Sagal) all (rovan-u) weeping is (bikaaro) false, because (sansaaro = world) the creatures being (ghaaphal-u) indifferent to the reality (rovai) weep (karan-i) for the sake of (maaia) world-play, i.e. to show to the world.

The creature does not (soojhai) have the awareness of (changa = good) right and (mandaa = bad) wrong, and (khovai = loses) wastes (ehu = this) human (tan-u = body) birth (eyvai = without use) in vain, not realizing – as follows.

 

ਐਥੈ ਆਇਆ ਸਭੁ ਕੋ ਜਾਸੀ ਕੂੜਿ ਕਰਹੁ ਅਹੰਕਾਰੋ ॥ ਨਾਨਕ ਰੁੰਨਾ ਬਾਬਾ ਜਾਣੀਐ ਜੇ ਰੋਵੈ ਲਾਇ ਪਿਆਰੋ ॥੪॥੧॥

Aithai ā▫i▫ā sabẖ ko jāsī kūṛ karahu ahankāro.  Nānak runnā bābā jāṇī▫ai je rovai lā▫e pi▫āro. ||4||1||

 

(Sabh-u ko) everyone who (aaia = comes) is born (aithey = here) in the world (jaasi) shall depart; you (karahu ahankaaro) being proud of transitory wealth and relations (koorr-i) is false.

Says Nanak: We can (jaaneeai) consider (runna) weeping to be genuine if it is (laaey = with) because of (piaaro) love for the departed soul, (baaba) o brethren. 4. 1.

 

—————————————-

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਚੜਾ ਨਾਮੁ ਲਏਹਾਂ ॥ ਰੋਵਹ ਬਿਰਹਾ ਤਨ ਕਾ ਆਪਣਾ ਸਾਹਿਬੁ ਸੰਮ੍ਹ੍ਹਾਲੇਹਾਂ ॥

vad▫hans mėhlā 1.  Āvhu milhu sahelīho sacẖṛā nām la▫ehāʼn.  Rovah birhā ṯan kā āpṇā sāhib samĥālehāʼn.

 

Composition of the first Guru in Raag Vaddhans. (Aavhu) come (saheyleeo = girlfriends) souls, (milahu) let us together – in holy congregation – and (laeyhaa’n = utter) praise (naam-u) virtues of (sachrra) the dear eternal Master.

We are weeping on death of someone and do not know if that soul has attained union with the Master: Let us (rovah) weep at the (birha) pangs of separation from the Master, in (tan = body) human birth, (sammhaaleyhaa’n) remember – and emulate the virtues of (aapna) our (sahib-u) Master – so that we may be united with IT.

 

ਸਾਹਿਬੁ ਸਮ੍ਹ੍ਹਾਲਿਹ ਪੰਥੁ ਨਿਹਾਲਿਹ ਅਸਾ ਭਿ ਓਥੈ ਜਾਣਾ ॥ ਜਿਸ ਕਾ ਕੀਆ ਤਿਨ ਹੀ ਲੀਆ ਹੋਆ ਤਿਸੈ ਕਾ ਭਾਣਾ ॥

Sāhib samĥālih panth nihālih asā bẖė othai jāṇā.  Jis kā kī▫ā ṯin hī lī▫ā ho▫ā ṯisai kā bẖāṇā.

 

Let us (samhaalih) remember (sahib-u) the Master and (nihaalih = see) think of (panth-u) the path – of death; (asaa) we have (bh-i) also (jaana) to go (othai = there) on that path.

Do not weep for the dead; the Creator (jis ka) whose (keeaa) creation s/he was (tin hi) only that has (leeaa) taken him/he away; (tisai ka = of that) IT’s (bhaana) will/command (hoa = happened) has prevailed.

 

ਜੋ ਤਿਨਿ ਕਰਿ ਪਾਇਆ ਸੁ ਆਗੈ ਆਇਆ ਅਸੀ ਕਿ ਹੁਕਮੁ ਕਰੇਹਾ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਚੜਾ ਨਾਮੁ ਲਏਹਾ ॥੧॥

Jo ṯin kar pā▫i▫ā so āgai ā▫i▫ā asī kė hukam karehā.  Āvhu milhu sahelīho sacẖṛā nām la▫ehā. ||1||

 

(Jo) what (tin-i = that) s/he (kar-i) did and (paaiaa) put in his/her account (su) that (aagai aaia = comes in front) the soul has to face; (ki) what (hukam-u) orders can (asee) we (kareyha) pass, i.e. we cannot demand, how to be treated in the hereafter.

(Aavhu) come (saheyleeo = girlfriends) souls, (milah-u) let us together – in holy congregation – and (laeyhaa’n = utter) praise (naam-u) virtues of (sachrra) the dear eternal Master.1.

 

ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ, ਜੇ ਮਰਿ ਜਾਣੈ ਐਸਾ ਕੋਇ ॥ ਸੇਵਿਹੁ ਸਾਹਿਬੁ ਸੰਮ੍ਰਥੁ ਆਪਣਾ, ਪੰਥੁ ਸੁਹੇਲਾ ਆਗੈ ਹੋਇ ॥

Maraṇ na manḏā lokā ākẖī▫ai je mar jāṇai aisā ko▫e.  Sevihu sāhib samrath āpṇā panth suhelā āgai ho▫e.

 

O (loka) people, we should not (aakheeai) say (maran-u) death is (mandaa) bad; it is good (jey) if (koey) someone (jaanai) knows (mar-i jaanai) how to die (aisa) that way – which is —

To (seyvihu = serve) live by virtues and commands of (aapna) our (sammrath-u) Omnipotent (sahib-u) Master; then (panth-u) the path (aagai) ahead (hoey) will be (suheyla) pleasant, i.e. one is treated honourably in the here-after.

 

ਪੰਥਿ ਸੁਹੇਲੈ ਜਾਵਹੁ ਤਾਂ ਫਲੁ ਪਾਵਹੁ ਆਗੈ ਮਿਲੈ ਵਡਾਈ ॥ ਭੇਟੈ ਸਿਉ ਜਾਵਹੁ ਸਚਿ ਸਮਾਵਹੁ ਤਾਂ ਪਤਿ ਲੇਖੈ ਪਾਈ ॥

Panth suhelai jāvhu ṯāʼn fal pāvhu āgai milai vadā▫ī.  Bẖetai si▫o jāvhu sacẖ samāvahu ṯāʼn paṯ lekẖai pā▫ī.

 

If you (jaavh-u) go on that (suheylai) pleasant path, i.e. live by Naam, then you will (paavh-u) obtain (phal-u) the fruit by way of (vadaaee) glory (aagai) in the hereafter.

(Jaavhu) go to the hereafter (siau) with (bheyttai) offering of having lived by Naam; (taa’n) then it will be (paaee) put (leykhai) in the account such that you get (pat-i) the honour of (samaavh-u) merging (sach-i) in the Eternal Master.

 

ਮਹਲੀ ਜਾਇ ਪਾਵਹੁ ਖਸਮੈ ਭਾਵਹੁ ਰੰਗ ਸਿਉ ਰਲੀਆ ਮਾਣੈ ॥ ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ ਜੇ ਕੋਈ ਮਰਿ ਜਾਣੈ ॥੨॥

ahlī jā▫e pāvhu kẖasmai bẖāvahu rang si▫o ralī▫ā māṇai.  Maraṇ na manḏā lokā ākẖī▫ai je ko▫ī mar jāṇai. ||2||

 

You will (paavhu) obtain (jaaey) place (mahli = in palace) with the Almighty, (bhaavahu) be liked (khasmai) by the Master, and (raleeaa maanai) be happy (sio) with (rang) love of the Master. 

O (loka) people, we should not (aakheeai) say (maran-u) death is (mandaa) bad; it is good (jey) if (koey) someone (jaanai) knows (mar-i jaanai) how to die (aisa) that – good way. 2.

 

ਮਰਣੁ ਮੁਣਸਾ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਨਿ ਪਰਵਾਣੋ ॥ ਸੂਰੇ ਸੇਈ ਆਗੈ ਆਖੀਅਹਿ ਦਰਗਹ ਪਾਵਹਿ ਸਾਚੀ ਮਾਣੋ ॥

Maraṇ muṇsā sūri▫ā hak hai jo ho▫e maran parvāṇo.  Sūre se▫ī āgai ākẖī▫ahi ḏargėh pāvahi sācẖī māṇo.

 

(Maran-u) death of (sooriaa) warrior (munsa) men is (hak-u = truthful) virtuous (jo) if that (maran-i) death (hoey) is (parvaano = accepted) for a cause – like for protection of the hapless.

(Seyee) only they (aakheeai) are called (soorey) warriors (aagai = ahead) in the hereafter who (paavah-i) obtain (maano) honour (dargah) in the Divine court, i.e. their deeds are approved.  

 

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ਦਰਗਹ ਮਾਣੁ ਪਾਵਹਿ ਪਤਿ ਸਿਉ ਜਾਵਹਿ ਆਗੈ ਦੂਖੁ ਨ ਲਾਗੈ ॥ ਕਰਿ ਏਕੁ ਧਿਆਵਹਿ ਤਾਂ ਫਲੁ ਪਾਵਹਿ ਜਿਤੁ ਸੇਵਿਐ ਭਉ ਭਾਗੈ ॥

Ḏargėh māṇ pāvahi paṯ si▫o jāvėh āgai ḏūkẖ na lāgai.  Kar ek ḏẖi▫āvahi ṯāʼn fal pāvahi jiṯ sevi▫ai bẖa▫o bẖāgai.

 

Those who live by Naam, (jaavah-i = go) are received (sio) with (pat-i) honour and (paavah-i) get (maan-u) recognition (dargah) in Divine court; (dookh-u) the pain of being taken by the messenger of death does not (laagai = touch) happen to them.

When one (kar-i) believes in, and (dhiaavahu) pays attention to commands of, (eyk-u) the One Master, (taa’n) then s/he (paavah-i) obtains (phal-u) the fruit of acceptance by the Master, (seyveeai = serving) by obeying whom (bhau) fear of Divine justice (bhaagai = runs) is obviated.

 

ਊਚਾ ਨਹੀ ਕਹਣਾ ਮਨ ਮਹਿ ਰਹਣਾ ਆਪੇ ਜਾਣੈ ਜਾਣੋ ॥ ਮਰਣੁ ਮੁਣਸਾਂ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਹਿ ਪਰਵਾਣੋ ॥੩॥

Ūcẖā nahī kahṇā man mėh rahṇā āpe jāṇai jāṇo.  Maraṇ muṇsāʼn sūri▫ā hak hai jo ho▫e marėh parvāṇo. ||3||

 

We should not (kahnaa) talk (oochaa) aloud, i.e. make any claims of goodness, but (rahna) stay (mah-i) in (man) the mind, i.e. introspect; (jaano = knower) the omniscient Master (jaanai) knows (aapey) IT-self – because IT watches.

(Maran-u) death of (sooriaa) warrior (munsa) men is (hak-u = truthful) virtuous (jo) if that (maran-i) death (hoey) is (parvaano = accepted) for a cause – like for protection of the hapless. 3.

ਨਾਨਕ ਕਿਸ ਨੋ ਬਾਬਾ ਰੋਈਐ ਬਾਜੀ ਹੈ ਇਹੁ ਸੰਸਾਰੋ ॥ ਕੀਤਾ ਵੇਖੈ ਸਾਹਿਬੁ ਆਪਣਾ ਕੁਦਰਤਿ ਕਰੇ ਬੀਚਾਰੋ ॥
Nānak kis no bābā ro▫ī▫ai bājī hai ih sansāro.  Kīṯā vekẖai sāhib āpṇā kuḏraṯ kare bīcẖāro.

 

Says Nanak: (Kis no) for whom should we (roeeai) weep when (ihu) this (sansaaro) world – the phenomenon of births and deaths – is the Creator’s (baaji) play, (baaba) o brethren.

(Sahib-u) the Master (veykhai) watches (aapna = own) IT’s (keeta) creation and (karey beechaaro = thinks of) looks after (kudrat-i = nature) the creation.

 

ਕੁਦਰਤਿ ਬੀਚਾਰੇ ਧਾਰਣ ਧਾਰੇ ਜਿਨਿ ਕੀਆ ਸੋ ਜਾਣੈ ॥ ਆਪੇ ਵੇਖੈ ਆਪੇ ਬੂਝੈ ਆਪੇ ਹੁਕਮੁ ਪਛਾਣੈ ॥

Kuḏraṯ bīcẖāre ḏẖāraṇ ḏẖāre jin kī▫ā so jāṇai.  Āpe vekẖai āpe būjẖai āpe hukam pacẖẖāṇai.

 

The Creator (kudrat-i beechaarey) looks after the creation, (dhaarey) giving (dhaaran) support as necessary; what is (keeaa) done (jin-i = by whom) any one, IT (jaanai) knows all (so) that.

(Aapey) IT-self (veykhai) watches, IT-self (boojhai) considers and (pachhaanai = recognizes) decides what (hukam-u) orders to pass, i.e. what to do in each case.

 

ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਤਾ ਕਾ ਰੂਪੁ ਅਪਾਰੋ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਬਾਬਾ ਰੋਈਐ ਬਾਜੀ ਹੈ ਇਹੁ ਸੰਸਾਰੋ ॥੪॥੨॥

Jin kicẖẖ kī▫ā so▫ī jāṇai ṯā kā rūp apāro.  Nānak kis no bābā ro▫ī▫ai bājī hai ih sansāro. ||4||2||

 

The Creator who (keeaa) can do (kichh-u) something (soi) that alone (jaanai) knows about it; (ta ka = of that) IT’s (roop-u = form) expanse is (apaara) infinite.

Says Nanak: (Kis no) for whom should we (roeeai) weep when (ihu) this (sansaaro) world – the phenomenon of births and deaths is the Creator’s (baaji) play, (baaba) o brethren. 4. 2.

 

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Note: This Shabad is part of a series of five Shabads called Alaahneea meaning songs of sorrow. It is usual practice for ladies to together and sing songs of sorrow on death of some one. Guru Nanak has given the same title but, in keeping with his teachings, has pointed out that births and deaths are a play of the Creator. We should therefore not wail at some one’s death but be reminded that those who wail shall also die in their turn. The Guru also points out people cry not for the dead but how that death affects them in material terms. The mortal is motivated to think of the purpose of birth and play his/her role in life.

 

Note. In this Shabad Guru Nanak imparts the understanding that the Almighty alone is the mainstay of the creatures – IT being the Creator and Sustainor. We long to unite with IT but cannot because of our conduct and wail like a wife abandoned by her husband.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਸਚੁ ਸਿਰੰਦਾ ਸਚਾ ਜਾਣੀਐ ਸਚੜਾ ਪਰਵਦਗਾਰੋ ॥ ਜਿਨਿ ਆਪੀਨੈ ਆਪੁ ਸਾਜਿਆ ਸਚੜਾ ਅਲਖ ਅਪਾਰੋ ॥

vad▫hans mėhlā 1 ḏakẖ▫ṇī.  Sacẖ siranḏā sacẖā jāṇī▫ai sacẖṛā parvaḏgāro.  Jin āpīnai āp sāji▫ā sacẖṛā alakẖ apāro.

 

Composition of the first Guru in Raga Vaddhans, (dakhni) to be sung with Raagini Dakhni. We should (jaaneeai = know) acknowledge that (sach-u) the Eternal (siranda) Creator is (sacha = true) ever the same; (sachrra) the Eternal is also (parvardgaaro) the Sustainor,

(Jin) who (saajia) created (aap-u) the self (aapeenai) by IT-self; (sacchrra) the beloved Eternal Master is (apaaro) Infinite and (alakh) unseen/formless.

  

ਦੁਇ ਪੁੜ ਜੋੜਿ ਵਿਛੋੜਿਅਨੁ ਗੁਰ ਬਿਨੁ ਘੋਰੁ ਅੰਧਾਰੋ ॥ ਸੂਰਜੁ ਚੰਦੁ ਸਿਰਜਿਅਨੁ ਅਹਿਨਿਸਿ ਚਲਤੁ ਵੀਚਾਰੋ ॥੧॥

Ḏu▫e puṛ joṛ vicẖẖoṛi▫an gur bin gẖor anḏẖāro.  Sūraj cẖanḏ sirji▫an ahinis cẖalaṯ vīcẖāro. ||1||

 

IT (jorr-i) joined (duey) two (purr) parts Nirgun/subtle and Sargun/gross/physical then (vichhorreean-u) separated them, i.e. created the universe along with temptations. There is (ghor-u) pitch (andhaaro) dark, i.e. total ignorance of the above, i.e. people cannot overcome temptations, (bin-u) without the guru’s guidance.

IT (sirjian-u) created (sooraj-u) the sun and (chand-u) the moon with (veechaaro) the thought of creating (chalat-u) play/phenomenon (ahnis-i) of day and night, i.e. action and rest. 1.

 

ਸਚੜਾ ਸਾਹਿਬੁ ਸਚੁ ਤੂ ਸਚੜਾ ਦੇਹਿ ਪਿਆਰੋ ॥ ਰਹਾਉ ॥

Sacẖṛā sāhib sacẖ ṯū sacẖṛā ḏėh pi▫āro. Rahā▫o.

 

O (sachrra) dear Eternal (sahib-u) Master, (too) You are (sach-u = truth) ever the same and (sachrra) ever (deyh-i) give/look after the creation (piaaro) with love to the creatures.

(Rahaau) dwell on this and contemplate.

 

ਤੁਧੁ ਸਿਰਜੀ ਮੇਦਨੀ ਦੁਖੁ ਸੁਖੁ ਦੇਵਣਹਾਰੋ ॥ ਨਾਰੀ ਪੁਰਖ ਸਿਰਜਿਐ ਬਿਖੁ ਮਾਇਆ ਮੋਹੁ ਪਿਆਰੋ ॥

Ŧuḏẖ sirjī meḏnī ḏukẖ sukẖ ḏevaṇhāro.  Nārī purakẖ sirji▫ai bikẖ mā▫i▫ā moh pi▫āro.

 

(Tudh-u) You (sirji) created (meydni) the earth – for the creatures to live and perform their roles, and based on their deeds You (deyvanhaaro) give (dukh-u) pangs of separation from You, or (sukh-u = comfort) accept for union with You.

You (sirjeeai) create (naari) women and (purakh-u) men to play their roles, but they engage in (mohu) attachment and (piaaro) love for (bikh-u) vices in (maaia) the world-play.

 

ਖਾਣੀ ਬਾਣੀ ਤੇਰੀਆ ਦੇਹਿ ਜੀਆ ਆਧਾਰੋ ॥ ਕੁਦਰਤਿ ਤਖਤੁ ਰਚਾਇਆ ਸਚਿ ਨਿਬੇੜਣਹਾਰੋ ॥੨॥

Kẖāṇī baṇī ṯerī▫ā ḏėh jī▫ā āḏẖāro.  Kuḏraṯ ṯakẖaṯ racẖā▫i▫ā sacẖ nibeṛaṇhāro. ||2||

 

The various types of (khaani) creatures are (teyreeaa) Your creation and You (deyh-i = give) provide (aadhaaro = support) sustenance to the (jeeaa) creatures.

You (rachaaia) created Your (takhat-u = throne) court (kudrat-i) in nature, i.e. You are Immanent, and You (nibeyrranhaao = resolve issues) administer justice (sach-i) based on truth. 2.

 

ਆਵਾ ਗਵਣੁ ਸਿਰਜਿਆ ਤੂ ਥਿਰੁ ਕਰਣੈਹਾਰੋ ॥ ਜੰਮਣੁ ਮਰਣਾ ਆਇ ਗਇਆ ਬਧਿਕੁ ਜੀਉ ਬਿਕਾਰੋ ॥

Āvā gavaṇ sirji▫ā ṯū thir karṇaihāro.  Jamaṇ marṇā ā▫e ga▫i▫ā baḏẖik jī▫o bikāro.

 

(Too) You are Yourself (thir-u) unshakable/eternal but (sirjiaa) created the phenomenon of (aava = coming) births and (gavan = going) deaths – the creatures are born and die.

(Aaey) coming and (gaiaa) going, i.e. cycles of births and deaths are for (jeeo) the creatures who take (jamman-u) birth and (marna = die) fall prey, and remain (badhik-u = tied) in bondage, to (bikaaro) vices.

 

ਭੂਡੜੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬੂਡੜੈ ਕਿਆ ਤਿਸੁ ਚਾਰੋ ॥ ਗੁਣ ਛੋਡਿ ਬਿਖੁ ਲਦਿਆ ਅਵਗੁਣ ਕਾ ਵਣਜਾਰੋ ॥੩॥

Bẖūdṛai nām visāri▫ā būdṛai ki▫ā ṯis cẖāro.  Guṇ cẖẖod bikẖ laḏi▫ā avguṇ kā vaṇjāro. ||3||

 

(Bhooddrrai) a person who pursues transitory pleasures (visaaria) forgets (naam-u) directions of the Creator; (ki) what can one (booddrrai = drowning) immersed in vices (chaaro = capability) do, i.e. cannot have his/her way.

S/he (chhodd-i) forsakes (gun) virtues and (ladiaa) loads/acquires (bikh-u) vices; s/he (vanjaaro = merchant) conducts the self by (avgun) vices. 3.

 

ਸਦੜੇ ਆਏ ਤਿਨਾ ਜਾਨੀਆ ਹੁਕਮਿ ਸਚੇ ਕਰਤਾਰੋ ॥ ਨਾਰੀ ਪੁਰਖ ਵਿਛੁੰਨਿਆ ਵਿਛੁੜਿਆ ਮੇਲਣਹਾਰੋ ॥

Saḏ▫ṛe ā▫e ṯinā jānī▫ā hukam sacẖe karṯāro.  Nārī purakẖ vicẖẖunni▫ā vicẖẖuṛi▫ā melaṇhāro.

 

(Sadrrey) calls for (tinaa) those (jaaneeaa) loved ones (aaey) come (hukam-i) by command of the (sachey) the Eternal (kartaaro) Creator.

(Naari = woman) wife and (purakh) husband – body and soul – (vichhunia) are separated; the Almighty (meylanhaaro) unites (vichhurriaa) the separated/yearning  souls with IT-self.

 

ਰੂਪੁ ਨ ਜਾਣੈ ਸੋਹਣੀਐ ਹੁਕਮਿ ਬਧੀ ਸਿਰਿ ਕਾਰੋ ॥ ਬਾਲਕ ਬਿਰਧਿ ਨ ਜਾਣਨੀ ਤੋੜਨਿ ਹੇਤੁ ਪਿਆਰੋ ॥੪॥

Rūp na jāṇai sohṇī▫ai hukam baḏẖī sir kāro.  Bālak biraḏẖ na jāṇnī ṯoṛan heṯ pi▫āro. ||4||

 

The messenger of death is (badhi) bound (hukam-i) by command of the Almighty (sir-i karo = job on head) to carry out the allotted task, and (na jaanai = knows) has no consideration for (roop-u) looks of (sohneeai) a beautiful woman.

It also (na jaanani) has no consideration whether it is (baalak) a child or (biradh-i) old person while (torran-i) breaking (heyt-u) love i.e. taking away, (piaaro) a loved one. 4.

 

ਨਉ ਦਰ ਠਾਕੇ ਹੁਕਮਿ ਸਚੈ ਹੰਸੁ ਗਇਆ ਗੈਣਾਰੇ ॥ ਸਾ ਧਨ ਛੁਟੀ ਮੁਠੀ ਝੂਠਿ ਵਿਧਣੀਆ ਮਿਰਤਕੜਾ ਅੰਙਨੜੇ ਬਾਰੇ ॥

Na▫o ḏar ṯẖāke hukam sacẖai hans ga▫i▫ā gaiṇāre.  Sā ḏẖan cẖẖutī muṯẖī jẖūṯẖ viḏẖ▫ṇī▫ā miraṯkaṛā anńnaṛe bāre.

 

(Nau) the nine (dar-i) openings of the body – two eyes, two nostrils, two ears, mouth, urinary opening and anus – (tthaakey) are closed, i.e. the body dies, (hukam-i) with command of (sachai) the Eternal Master; (hans-u) the soul (gaiaa) goes (gainaarey) to the sky – leaves the body.

(Sa dhan = woman/wife) the body (chhutti) is abandoned by the soul; similarly the soul separates from the Master (mutthi = robbed) misled (jhootthi-i = falsehood) by temptations in the world-play and becomes (vidhaneea = without the master/widowed) master-less. Such a person is like (mirtakrra) a dead body lying (angnarrey) in the compound (baarey) of the house – the virtue-less body is spiritually dead.

 

ਸੁਰਤਿ ਮੁਈ ਮਰੁ ਮਾਈਏ ਮਹਲ ਰੁੰਨੀ ਦਰਬਾਰੇ ॥ ਰੋਵਹੁ ਕੰਤ ਮਹੇਲੀਹੋ ਸਚੇ ਕੇ ਗੁਣ ਸਾਰੇ ॥੫॥

Suraṯ mu▫ī mar mā▫ī▫e mahal runnī ḏar bāre.  Rovhu kanṯ mahelīho sacẖe ke guṇ sāre. ||5||

 

(Surat-i) consciousness (muee) dies; temptations in (maaee-ey) world-play (mar-u) die/end, the soul (runni = wails) cries out (darbaarey = Divine court) to the Almighty.

You should (rovhu = weep) repent, o (maheyleeo) soul-wives of (kant = husband) the Almighty-husband, (saarey) remembering – and promising to emulate – (gun) virtues of (sachey) the Eternal Master – so that you are accepted for union. 5.

 

ਜਲਿ ਮਲਿ ਜਾਨੀ ਨਾਵਾਲਿਆ ਕਪੜਿ ਪਟਿ ਅੰਬਾਰੇ ॥ ਵਾਜੇ ਵਜੇ ਸਚੀ ਬਾਣੀਆ ਪੰਚ ਮੁਏ ਮਨੁ ਮਾਰੇ ॥

Jal mal jānī nāvāli▫ā kapaṛ pat ambāre.  vāje vaje sacẖī bāṇī▫ā pancẖ mu▫e man māre.

 

(Jaani) the loved one’s body is (mal-i = rubbed) thoroughly (naavaalia) bathed (jal-i) with water and (kaparr-i) clothed with (patt-i) silk/good (ambaar-e) attire.

(Vaajey) musical instruments (vajey) play; but this automatically happens, i.e. the soul is glorified and accepted for union with the Creator, if the person had lived by (sachi baaneeaa = true words) Divine commands. S/he (maarey) kills his/her (man-u = mind) ego within so that (panch) the five vices – of lust, anger, greed, attachment to the world-play and vanity – (muey = die) leave.

 

ਜਾਨੀ ਵਿਛੁੰਨੜੇ ਮੇਰਾ ਮਰਣੁ ਭਇਆ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰੇ ॥ ਜੀਵਤੁ ਮਰੈ ਸੁ ਜਾਣੀਐ ਪਿਰ ਸਚੜੈ ਹੇਤਿ ਪਿਆਰੇ ॥੬॥

Jānī vicẖẖunnṛe merā maraṇ bẖa▫i▫ā ḏẖarig jīvaṇ sansāre.  Jīvaṯ marai so jāṇī▫ai pir sacẖṛai heṯ

pi▫āre. ||6||

 

The soul-wife says (vichhunrrey) being separated from (jaani) the beloved Almighty-husband (bhaiaa) is like (meyra) my (maran-u) death; (jeevan-u) life (sansaarey) in this world then is (dhrig-u) accursed.

We should (jaaneeai) consider that a person has (piaarey) love (heyt-i) for (sachrrai) the Eternal Beloved Master if she (mara-i) dies when (jeevat-u) alive, i.e. remains detached from the world-play and remembers the Almighty. 6.

 

ਤੁਸੀ ਰੋਵਹੁ ਰੋਵਣ ਆਈਹੋ ਝੂਠਿ ਮੁਠੀ ਸੰਸਾਰੇ ॥ ਹਉ ਮੁਠੜੀ ਧੰਧੈ ਧਾਵਣੀਆ ਪਿਰਿ ਛੋਡਿਅੜੀ ਵਿਧਣਕਾਰੇ ॥

Ŧusī rovhu rovaṇ ā▫īho jẖūṯẖ muṯẖī sansāre.  Ha▫o muṯẖ▫ṛī ḏẖanḏẖai ḏẖāvaṇī▫ā pir cẖẖodi▫aṛī viḏẖaṇkāre.

 

O souls (rovhu) weep; (tusi) you (aaiho = have come) have been born to (rovan-u) wail because you got (mutthi) cheated/tempted (jhootth-i = by falsehood) transitory pleasures in (sansaarey = world) the world-play

The soul replies: I (mutthrri) have been cheated because I (dhaavneea) ran in (ddhandhai) material pursuits; that is why I have been (chhoddiarri) abandoned (pir-i) by my Almighty-husband and am now (vidhankaarey) acting/weeping like a widow.

 

Page 581

 

ਘਰਿ ਘਰਿ ਕੰਤੁ ਮਹੇਲੀਆ ਰੂੜੈ ਹੇਤਿ ਪਿਆਰੇ ॥ ਮੈ ਪਿਰੁ ਸਚੁ ਸਾਲਾਹਣਾ ਹਉ ਰਹਸਿਅੜੀ ਨਾਮਿ ਭਤਾਰੇ ॥੭॥

Gẖar gẖar kanṯ mahelī▫ā rūṛai heṯ pi▫āre.  Mai pir sacẖ salāhṇā ha▫o rėhsi▫aṛī nām bẖaṯāre. ||7||

 

(Ghar-i ghar-i) in all minds, i.e. all souls, are (maheyleeaa) wives of (kant-u) the Almighty Spouse; they have (piaaro) love (heyt-i) for (roorrai) the handsome Spouse.

(Mai) I shall (salaahna) praise (sach-u) the Eternal imperishable (pir-u) Spouse; and remain (rahsiarri) happy living (naam-i) by virtues and commands of (bhataaro) the Spouse – and so will not have to wail. 7.

 

ਗੁਰਿ ਮਿਲਿਐ ਵੇਸੁ ਪਲਟਿਆ ਸਾ ਧਨ ਸਚੁ ਸੀਗਾਰੋ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਿਮਰਹੁ ਸਿਰਜਣਹਾਰੋ ॥

Gur mili▫ai ves palti▫ā sā ḏẖan sacẖ sīgāro.  Āvhu milhu sahelīho simrahu sirjaṇhāro.

 

I used to wear a makeup, i.e. perform rituals to please the Master, but on (miliai) finding the guru and following his teachings, I have (palttiaa) changed my (veys = garb) ways and now (saadhan) this soul-wife wears (seegaaro) makeup/adornment of (sach-u) truthful living.

(Aavhu) come (saheleeo) girlfriends, says the soul-wife, let us (milhu) get together and (simrahu) recall and keep in mind, (sirjanhaaro) the Creator, in holy congregation.

 

ਬਈਅਰਿ ਨਾਮਿ ਸੁਹਾਗਣੀ ਸਚੁ ਸਵਾਰਣਹਾਰੋ ॥ ਗਾਵਹੁ ਗੀਤੁ ਨ ਬਿਰਹੜਾ ਨਾਨਕ ਬ੍ਰਹਮ ਬੀਚਾਰੋ ॥੮॥੩॥

Ba▫ī▫ar nām sohāgaṇī sacẖ savāraṇhāro.  Gāvhu gīṯ na birhaṛā Nānak barahm bīcẖāro. ||8||3||

 

Such a (baeear-i) woman (naam-i = name) is called (suhaagni) a fortunate wife of (sach-u) the Eternal Master who IT-self (savaaranhaaro) transforms, i.e. imparts virtues and makes her acceptable for union.

Now she (beechaaro) contemplates and conforms to commands of (brahm) the Creator and will not have to (gaavhu) sing (geet-u) a song of (biraharra = separation) sorrow for being separated from the Master. 8. 3.

 

• • • SGGS PP 576-578, Vaddhans M: 5, Chhants 1-3.   ਰਾਗੁ ਵਡਹੰਸੁ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੪   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Rāg vad▫hans mėhlā 5 cẖẖanṯ gẖar 4    Ik▫oaʼnkār saṯgur parsāḏ.   Note: In this Shabad, the fifth Guru shows how one can attain lasting peace by submitting to the Almighty, with guidance of the guru.   Composition of the fifth Guru in Raga Vaddhans, (chhant) song of love for the Almighty (ghar-u 4) to be sung to the fourth beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.   ਗੁਰ ਮਿਲਿ ਲਧਾ ਜੀ ਰਾਮੁ ਪਿਆਰਾ ਰਾਮ ॥ ਇਹੁ ਤਨੁ ਮਨੁ ਦਿਤੜਾ ਵਾਰੋ ਵਾਰਾ ਰਾਮ ॥ Gur mil laḏẖā jī rām pi▫ārā rām.  Ih ṯan man ḏiṯ▫ṛā vāro vārā rām.   (Ji) Sirs, (piaara) the Beloved (raam-u) all-pervasive Master (ladhaa) is found through (mil-i) finding the guru – and following his guidance. This happens when one (ditrra) gives – makes offering of – (ihu) this (tan-u) body and (man-u) mind, i.e. dedicates the self in thought and deed to the guru (vaaro vaara = again and again) forever.   ਤਨੁ ਮਨੁ ਦਿਤਾ ਭਵਜਲੁ ਜਿਤਾ ਚੂਕੀ ਕਾਂਣਿ ਜਮਾਣੀ ॥ ਅਸਥਿਰੁ ਥੀਆ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਰਹਿਆ ਆਵਣ ਜਾਣੀ ॥ Ŧan man ḏiṯā bẖavjal jiṯā cẖūkī kāʼnṇ jamāṇī.  Asthir thī▫ā amriṯ pī▫ā rahi▫ā āvaṇ jāṇī.   When one (ditaa) surrenders (tan –u man-u) body and mind to the guru, s/he (jitaa) conquers (bhavjal-u = world-ocean) the world, i.e. is not reborn into the world; the soul merges with the Creator and thus (chooki) ends (kaann-i = dependence) being subject to the authority (jamaani) of Divine justice – which sends the erring souls for rebirth. The soul now (theeaa) becomes (asthir-u) stable, i.e. settles down in remembrance of the Creator; it (peeaa = drinks) lives by (amrit) the life-giving nectar of Naam, and further (aavan jaani = coming and going) births and deaths are (rahiaa) obviated.   ਸੋ ਘਰੁ ਲਧਾ ਸਹਜਿ ਸਮਧਾ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰਾ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖਿ ਮਾਣੇ ਰਲੀਆਂ ਗੁਰ ਪੂਰੇ ਕੰਉ ਨਮਸਕਾਰਾ ॥੧॥ So gẖar laḏẖā sahj samḏẖā har kā nām aḏẖārā.  Kaho Nānak sukẖ māṇe ralī▫āʼn gur pūre kaʼn▫u namaskārā. ||1||   The soul (ladhaa) finds (ghar-u) the house (so = that) of the Almighty, i.e. attains stability of the mind, and remains (sahj-i) effortlessly (samdha) absorbed in the Master, being (adhaara = support) guided by (naam-u) Divine virtues and commands. (Kahu) say o fifth Nanak; the soul now (maaney raleeaa = makes merry) enjoys the bliss; my (namaskaara) obeisance (k’nau) to (poorey) the perfect Guru by whose guidance this happens. 1.   ਸੁਣਿ ਸਜਣ ਜੀ ਮੈਡੜੇ ਮੀਤਾ ਰਾਮ ॥ ਗੁਰਿ ਮੰਤ੍ਰੁ ਸਬਦੁ ਸਚੁ ਦੀਤਾ ਰਾਮ ॥ Suṇ sajaṇ jī maidṛe mīṯā rām.  Gur manṯar sabaḏ sacẖ ḏīṯā rām.   Please (sun-i) listen (maiddrrey) my dear (sajan) companions and (meeta) friends. (Gur-i) the guru (deeta) imparts awareness of (sabad-u = Word) commands of (sach-u) the Eternal Master as (mantr) guide for life.   ਸਚੁ ਸਬਦੁ ਧਿਆਇਆ ਮੰਗਲੁ ਗਾਇਆ ਚੂਕੇ ਮਨਹੁ ਅਦੇਸਾ ॥ ਸੋ ਪ੍ਰਭੁ ਪਾਇਆ ਕਤਹਿ ਨ ਜਾਇਆ ਸਦਾ ਸਦਾ ਸੰਗਿ ਬੈਸਾ ॥ Sacẖ sabaḏ ḏẖi▫ā▫i▫ā mangal gā▫i▫ā cẖūke manhu aḏesā.  So parabẖ pā▫i▫ā kaṯėh na jā▫i▫ā saḏā saḏā sang baisā.   By (dhiaaiaa) paying attention to (sach-u = true) the inviolable (sabad-u) commands of the Master, one (gaaia) sings (mangal-u) songs of joy – is at peace; (andeysa) anxiety (chookey = ends) leaves (manhu) from the mind. One (paaia) finds (so prabh-u) the One Almighty Master within; the Master (na jaaia) does not go (katah-i) anywhere – is not forgotten; IT (sadaa sadaa) for ever (baisa) sits (sang-i) with the soul/mind.   ਪ੍ਰਭ ਜੀ ਭਾਣਾ ਸਚਾ ਮਾਣਾ ਪ੍ਰਭਿ ਹਰਿ ਧਨੁ ਸਹਜੇ ਦੀਤਾ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਜਨ ਬਲਿਹਾਰੀ ਤੇਰਾ ਦਾਨੁ ਸਭਨੀ ਹੈ ਲੀਤਾ ॥੨॥ Parabẖ jī bẖāṇā sacẖā māṇā parabẖ har ḏẖan sėhje ḏīṯā.  Kaho Nānak ṯis jan balihārī ṯerā ḏān sabẖnī hai līṯā. ||2||   One, with whom (ji) the revered (prabh) Master is (bhaana) pleased, obtains (sachaa = true) the lasting (maana) honor of acceptance for union with IT; (prabh-i) the Master (deeta) bestows (har-i dhan-u = Divine wealth) awareness of Divine virtues and commands, (sahjey) steadfastly without effort on his/her part. (Kahu) says fifth Nanak: I (balihaari = am sacrifice) adore (tis-u) that (jan-u) servant of the Master; (sabhni) everyone else (leeta) receives (daan-u = alms) benediction of awareness of (teyra) Your Naam, from him/her. 2.   Page 577   ਤਉ ਭਾਣਾ ਤਾਂ ਤ੍ਰਿਪਤਿ ਅਘਾਏ ਰਾਮ ॥ ਮਨੁ ਥੀਆ ਠੰਢਾ ਸਭ ਤ੍ਰਿਸਨ ਬੁਝਾਏ ਰਾਮ ॥ Ŧa▫o bẖāṇā ṯāʼn ṯaripaṯ agẖā▫e rām.  Man thī▫ā ṯẖandẖā sabẖ ṯarisan bujẖā▫e rām.   When one receives (tau) Your (bhaana) approval (taa’n) then s/he (tripat-i aghaaey = contented) is happy, o Almighty. (Man-u) the mind (theea) becomes (tthandda = cool) at peace as the fire of (sabh) all (trisna) craving – running to fulfil desires – (bujhaaey) is extinguished.   ਮਨੁ ਥੀਆ ਠੰਢਾ ਚੂਕੀ ਡੰਝਾ ਪਾਇਆ ਬਹੁਤੁ ਖਜਾਨਾ ॥ ਸਿਖ ਸੇਵਕ ਸਭਿ ਭੁੰਚਣ ਲਗੇ ਹੰਉ ਸਤਗੁਰ ਕੈ ਕੁਰਬਾਨਾ ॥ Man thī▫ā ṯẖandẖā cẖūkī danjẖā pā▫i▫ā bahuṯ kẖajānā.  Sikẖ sevak sabẖ bẖuncẖaṇ lage haʼn▫u saṯgur kai kurbānā.   Once one (paaia) obtains (bahut-u = plenty) the abundant (khajaana) treasure of Naam, the mind (theeaa) becomes (tthandaa = cool) at peace and (ddanjhaa = burning) restlessness (chooki) ends. (Sabh-i) all (sikh) disciples, the (seyvak) servants/seekers of the Master (bhunchan lagey = consume) benefit from it; (hau) I (kai kurbaana = am sacrifice to) adore (satigur) the true guru – who facilitates this.   ਨਿਰਭਉ ਭਏ ਖਸਮ ਰੰਗਿ ਰਾਤੇ, ਜਮ ਕੀ ਤ੍ਰਾਸ ਬੁਝਾਏ ॥ ਨਾਨਕ ਦਾਸੁ ਸਦਾ ਸੰਗਿ ਸੇਵਕੁ, ਤੇਰੀ ਭਗਤਿ ਕਰੰਉ ਲਿਵ ਲਾਏ ॥੩॥ Nirbẖa▫o bẖa▫e kẖasam rang rāṯe jam kī ṯarās bujẖā▫e.  Nānak ḏās saḏā sang sevak ṯerī bẖagaṯ karaʼn▫o liv lā▫e. ||3||   Those (raatey) imbued (rang-i) with the love of (khasam) the Master, (bhaey) become (nirbhau) fearless, as by compliance with the guru’s teachings they avoid transgressions; this (bujhaaey = effaces) obviates (traas) the fear of (jam) Divine justice. Says (daas-u) the servant fifth Nanak: May I, (sadaa) ever (kar’nau = do) practice (bhagat-i = devotion) living by Divine virtues and commands, with (liv = attention, laaey = fixed) single-minded attention (sang-i) in company of Your (seyvak) servants/seekers. 3.   ਪੂਰੀ ਆਸਾ ਜੀ ਮਨਸਾ ਮੇਰੇ ਰਾਮ ॥ ਮੋਹਿ ਨਿਰਗੁਣ ਜੀਉ ਸਭਿ ਗੁਣ ਤੇਰੇ ਰਾਮ ॥ Pūrī āsā jī mansā mere rām.  Mohi nirguṇ jī▫o sabẖ guṇ ṯere rām.   O (meyrey) my (raam) all-pervasive Master, I had (aasa) the hope and (mansa) wish/aspiration to find You; it (poori) has been fulfilled – with Your grace; I could not have achieved it on my own. (Moh-i) I am (nirgun) a virtue-less person; if there are any (gun) virtues, they are (sabh-i) all (teyrey) Yours, i.e. given by You, (jeeo) the revered (raam) Master.   ਸਭਿ ਗੁਣ ਤੇਰੇ ਠਾਕੁਰ ਮੇਰੇ ਕਿਤੁ ਮੁਖਿ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਗੁਣੁ ਅਵਗੁਣੁ ਮੇਰਾ ਕਿਛੁ ਨ ਬੀਚਾਰਿਆ ਬਖਸਿ ਲੀਆ ਖਿਨ ਮਾਹੀ ॥ Sabẖ guṇ ṯere ṯẖākur mere kiṯ mukẖ ṯuḏẖ sālāhī.  Guṇ avguṇ merā kicẖẖ na bīcẖāri▫ā bakẖas lī▫ā kẖin māhī.   My (tthaakur) Master, all (gun) virtues are Yours, (kit-u mukh-i) with which mouth, i.e. I do not even know how to (saalaahi) praise (tudh-u) You. You did not (beechaaria = considered) care for any (gun-u) virtue or (avgun-u) fault (meyra) of mine, and (bakhas-i leeaa) forgave my faults (maahi) in (khin) a moment, i.e. a person of faith does not even think but the Master bestows grace.   ਨਉ ਨਿਧਿ ਪਾਈ, ਵਜੀ ਵਾਧਾਈ, ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਮੈ ਵਰੁ ਘਰਿ ਪਾਇਆ, ਮੇਰੇ ਲਾਥੇ ਜੀ ਸਗਲ ਵਿਸੂਰੇ ॥੪॥੧॥ Na▫o niḏẖ pā▫ī vajī vāḏẖā▫ī vāje anhaḏ ṯūre.  Kaho Nānak mai var gẖar pā▫i▫ā mere lāthe jī sagal visūre. ||4||1||   Since I (paai) received (nau nidh-i = nine treasures) awareness of Naam/Divine virtues, (vaji vaadhaai = congratulaios came) I am blessed with listening to (anhad) continuous (toorey) trumpets – celestial music (vaajey) playing within, i.e. I experience continuous presence of the Almighty within me. (Kahu) says fifth Nanak: (Mai) I, the soul-woman found (var-u = husband) the Almighty-spouse (ghar-I = in the house) in my mind, and (sagal) all my (visoorey) pangs of separation from the Master (laathey = removed) have gone. 4. 1.   —————————————-   Note: In this Shabad the fifth Guru asks human beings to keep the Almighty – Divine commands – in mind in all activities including observations by the sensory organs. The purpose of human birth is to attain union with the Almighty, and is achieved by living by IT’s virtues and commands, taking them as guide for life.   ਸਲੋਕੁ ॥ ਕਿਆ ਸੁਣੇਦੋ ਕੂੜੁ ਵੰਞਨਿ ਪਵਣ ਝੁਲਾਰਿਆ ॥ ਨਾਨਕ ਸੁਣੀਅਰ ਤੇ ਪਰਵਾਣੁ ਜੋ ਸੁਣੇਦੇ ਸਚੁ ਧਣੀ ॥੧॥ Salok.  Ki▫ā suṇeḏo kūṛ vañan pavaṇ jẖulāri▫ā.  Nānak suṇī▫ar ṯe parvāṇ jo suṇeḏe sacẖ ḏẖaṇī. ||1||   (Slok) prologue: (Kiaa) why do you (suneydo) listen to (koorr-u) falsehood – praises of transitory things and persons; they will (vanjnan-i = go) be gone like (jhulaariaa) gusts of (pavan) wind, i.e. they are transitory. Says Nanak the fifth: (Tey) those (jo = who) whose (suneear) ears (suneydey) listen to virtues of (sach-u) the Eternal (dhani) Master, they – emulate those virtues and – are (parvaan-u) accepted for union with the Almighty. 1.   ਛੰਤੁ ॥ ਤਿਨ ਘੋਲਿ ਘੁਮਾਈ ਜਿਨ ਪ੍ਰਭੁ ਸ੍ਰਵਣੀ ਸੁਣਿਆ ਰਾਮ ॥ ਸੇ ਸਹਜਿ ਸੁਹੇਲੇ ਜਿਨ ਹਰਿ ਹਰਿ ਰਸਨਾ ਭਣਿਆ ਰਾਮ ॥ Cẖẖanṯ.  Ŧin gẖol gẖumā▫ī jin parabẖ sarvaṇī suṇi▫ā rām.  Se sahj suhele jin har har rasnā bẖaṇi▫ā rām.   (Chhant) stanza: I (ghol-i ghumaaee = am sacrifice) adore (tin) those who (suniaa) listen to virtues of (prabh-u) the Almighty (sravni) with their ears. (Jin) those who (bhania) utter virtues of (har-i har-i) the Almighty (rasna) with their tongues – and emulate them, they avoid vices and – (suheyley) remain in comfort (sahj-i) with poise.   ਸੇ ਸਹਜਿ ਸੁਹੇਲੇ ਗੁਣਹ ਅਮੋਲੇ ਜਗਤ ਉਧਾਰਣ ਆਏ ॥ ਭੈ ਬੋਹਿਥ ਸਾਗਰ ਪ੍ਰਭ ਚਰਣਾ ਕੇਤੇ ਪਾਰਿ ਲਘਾਏ ॥ Se sahj suhele guṇah amole jagaṯ uḏẖāraṇ ā▫e.  Bẖai bohith sāgar parabẖ cẖarṇā keṯe pār lagẖā▫e.   (Sey) they are (suheyley = comfortable) at peace (sahj-i) with poise; their lives are (amoley = priceless) sublime because of their (gunah) virtues; such people (aaey = come) are born to (udhaaran = save) guide (jagat = world) others. For them (charna = feet) obedience to (prabh) the Almighty is (bohith) the ship (laghaaey) to take across (bhai/bhav) the world (saagar) ocean, i.e. obedience to Hukam or Divine commands enables to overcome vices in life and reach the Almighty, on death – not to be reborn.   ਜਿਨ ਕੰਉ ਕ੍ਰਿਪਾ ਕਰੀ ਮੇਰੈ ਠਾਕੁਰਿ, ਤਿਨ ਕਾ ਲੇਖਾ ਨ ਗਣਿਆ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਘੋਲਿ ਘੁਮਾਈ, ਜਿਨਿ ਪ੍ਰਭੁ ਸ੍ਰਵਣੀ ਸੁਣਿਆ ॥੧॥ Jin kaʼn▫u kirpā karī merai ṯẖākur ṯin kā lekẖā na gaṇi▫ā.  Kaho Nānak ṯis gẖol gẖumā▫ī jin parabẖ sarvaṇī suṇi▫ā. ||1||   Everyone is required to account for one’s deeds, but; (jin) those (knau) on whom (tthaakur-i) the Master (meyrey = mine) of all (kripa kari) bestows grace, – they shun vices and – (tin ka) their (leykha) account of deeds is not (ganiaa = counted) examined – their souls are not asked any questions. (Kahu) says fifth Nanak: I (ghol-i ghumaaee = circumambulate/am sacrifice) adore (tis-u) that person (jin-i) who (sunia) listens to virtues of the Almighty (sravni) with his/her ears – and emulates them. 1.    ਸਲੋਕੁ ॥ ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥ ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥ Salok.  Lo▫iṇ lo▫ī diṯẖ pi▫ās na bujẖai mū gẖaṇī.  Nānak se akẖ▫ṛī▫āʼn bi▫ann jinī disanḏo mā pirī. ||1||   (Slok) prologue: (Moo) I have (ghani = abundant) great (piaas = thirst) yearning to find the Almighty; my (loin) eyes (ddhitth = seen) have searched (loee) the world – but my thirst is not (bujhai) quenched – I have not seen the Master. Says fifth Nanak: The Almighty is not found by wandering; (sey) those (akhrreeaa) eyes (jin-i) by which (ma) my (piri = spouse) Beloved Master (ddisando) is seen, are (biann-i) different, i.e. one should look for the Master within. 1.   ਛੰਤੁ ॥ ਜਿਨੀ ਹਰਿ ਪ੍ਰਭੁ ਡਿਠਾ ਤਿਨ ਕੁਰਬਾਣੇ ਰਾਮ ॥ ਸੇ ਸਾਚੀ ਦਰਗਹ ਭਾਣੇ ਰਾਮ ॥ Cẖẖanṯ.  Jinī har parabẖ diṯẖā ṯin kurbāṇe rām.  Se sācẖī ḏargėh bẖāṇe rām.   (Chhant-u) stanza – song of love for the Almighty: (Jini) those who (dditthaa = seen) have found (har-i) the Almighty (prabh-u) Master, I (kurrbaaney = am sacrifice) adore (tin) them. They are (bhaaney) approved in (saachi) the Eternal (dargah) Divine court – for union with the Almighty.   ਠਾਕੁਰਿ ਮਾਨੇ ਸੇ ਪਰਧਾਨੇ ਹਰਿ ਸੇਤੀ ਰੰਗਿ ਰਾਤੇ ॥ ਹਰਿ ਰਸਹਿ ਅਘਾਏ ਸਹਜਿ ਸਮਾਏ ਘਟਿ ਘਟਿ ਰਮਈਆ ਜਾਤੇ ॥ Ŧẖākur māne se parḏẖāne har seṯī rang rāṯe.  Har rasėh agẖā▫e sahj samā▫e gẖat gẖat rama▫ī▫ā jāṯe.   Those who are (raatey) imbued (seyti) with (rang-i) love for the Almighty, they are (pardhaaney = president/head) exalted and (maaney) accepted (tthaakur-i) by the Master. They are (aghaaey) contented (rasah-i) with drinking the elixir of virtues of the Almighty – and emulating them, not needing to look elsewhere; they (samaaey) remain absorbed in, and (jaatey = recognize) see, (ramaeeaa) the Master (ghatt-i ghatt-i) in every body/mind.   ਸੇਈ ਸਜਣ ਸੰਤ ਸੇ ਸੁਖੀਏ ਠਾਕੁਰ ਅਪਣੇ ਭਾਣੇ ॥ ਕਹੁ ਨਾਨਕ ਜਿਨ ਹਰਿ ਪ੍ਰਭੁ ਡਿਠਾ ਤਿਨ ਕੈ ਸਦ ਕੁਰਬਾਣੇ ॥੨॥ Se▫ī sajaṇ sanṯ se sukẖī▫e ṯẖākur apṇe bẖāṇe.  Kaho Nānak jin har parabẖ diṯẖā ṯin kai saḏ kurbāṇe. ||2||   Those who (bhaaney = liked) are approved by (tthaakur) the Master (apney = their) of all, (seyee = they) such (sant) saints are (sajan) friends of all; (sey) they are (sukheeay) at peace. (Kahu) says fifth Nanak: (Jin) those who have (dditthaa = seen) found (har-i prabh-u) the Almighty Master, I (kurbaanai = am sacrifice) adore (tin kai) them. 2.   ਸਲੋਕੁ ॥ ਦੇਹ ਅੰਧਾਰੀ ਅੰਧ ਸੁੰਞੀ ਨਾਮ ਵਿਹੂਣੀਆ ॥ ਨਾਨਕ ਸਫਲ ਜਨੰਮੁ ਜੈ ਘਟਿ ਵੁਠਾ ਸਚੁ ਧਣੀ ॥੧॥ Salok.  Ḏeh anḏẖārī anḏẖ suñī nām vihūṇī▫ā.  Nānak safal jannam jai gẖat vuṯẖā sacẖ ḏẖaṇī. ||1||   (Slok-u) prologue: (Deyh = body) a person (vihooneeaa) devoid of awareness of (naam) Divine virtues and commands, is (andhaari = in darkness) ignorant of the purpose of human birth, and (andh = blind) acts blindly – is directionless; s/he (sunjni = empty) cannot achieve union with the Creator. Says fifth Nanak: (Ghatt-i) the body/mind (jai) in which (sach-u) the Eternal (dhani) Master (vutthaa) dwells, that person’s (jannam-u) human birth is (saphal) successful – achieves the objective of human birth to unite with the Creator. 1.   ਛੰਤੁ ॥ ਤਿਨ ਖੰਨੀਐ ਵੰਞਾਂ ਜਿਨ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ਰਾਮ ॥ ਜਨ ਚਾਖਿ ਅਘਾਣੇ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਮੀਠਾ ਰਾਮ ॥ Cẖẖanṯ. Ŧin kẖannī▫ai vañāʼn jin merā har parabẖ dīṯẖā rām.  Jan cẖākẖ agẖāṇe har har amriṯ mīṯẖā rām.   (Chhant-u) stanza – song of love for the Almighty: I offer (khaneeai va’nj’na) to be cut into pieces, i.e. would do anything to follow, (tin) those (jin) who (deettha = seen) have found (har-i prabh-u) the Almighty Master (meyra = mine) of all. The Almighty is known by IT’s virtues, those who (chaakh-i) have tasted the elixir of Naam/Divine virtues, i.e. have found IT within; they (aghaaney) are contented, because (amrit-u) the nectar – virtues – of (har-i har-i) the Almighty are (meetha = sweet) satisfying to the mind – and one then no longer craves.   ਹਰਿ ਮਨਹਿ ਮੀਠਾ ਪ੍ਰਭੂ ਤੂਠਾ ਅਮਿਉ ਵੂਠਾ ਸੁਖ ਭਏ ॥ ਦੁਖ ਨਾਸ ਭਰਮ ਬਿਨਾਸ ਤਨ ਤੇ ਜਪਿ ਜਗਦੀਸ ਈਸਹ ਜੈ ਜਏ ॥ Har manėh mīṯẖā parabẖū ṯūṯẖā ami▫o vūṯẖā sukẖ bẖa▫e.  Ḏukẖ nās bẖaram binās ṯan ṯe jap jagḏīs īsah jai ja▫e.   (Prabhu) the Master (toottha) is pleased with those who find (har-i) the Almighty’s commands (meetthaa = sweet) lovable (manah-i) in their minds and live by them; they have awareness of (amio/amrit = life giving elixir) Divine virtues and (voottha) abiding in their minds – IT-self motivates them to emulate virtues.  (Dukh) grief is (naas) destroyed and (bharam) delusion (binaas = destroyed) is banished (tey) from (tan = body) mind (jap-i) by remembering (jagdees = Master of the universe) the Almighty; (jai jaey) glory be to (eesah) the Master.   ਮੋਹ ਰਹਤ ਬਿਕਾਰ  ਥਾਕੇ ਪੰਚ ਤੇ ਸੰਗੁ ਤੂਟਾ ॥ ਕਹੁ ਨਾਨਕ ਤਿਨ ਖੰਨੀਐ ਵੰਞਾ ਜਿਨ ਘਟਿ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਵੂਠਾ ॥੩॥ Moh rahaṯ bikār thāke pancẖ ṯe sang ṯūtā.  Kaho Nānak ṯin kẖannī▫ai vañā jin gẖat merā har parabẖ vūṯẖā. ||3||   (Moh) attachment to the world-play (rahat) is given up, (bikaar) vices (thaakey = get tired) fail to tempt and (sang-u = company) effect of (panch = five) the five vices – of lust, anger, greed, attachment and vanity – (tootta = breaks) ends. I offer (khaneeai vanjna) being cut into pieces, i.e. would do anything to follow, (tin) those (jin) who (deettha = seen) have found (har-i prabh-u) the Almighty Master (meyra = mine) of all, says fifth Nanak. 3.   Page 578   ਸਲੋਕੁ ॥ ਜੋ ਲੋੜੀਦੇ ਰਾਮ ਸੇਵਕ ਸੇਈ ਕਾਂਢਿਆ ॥ ਨਾਨਕ ਜਾਣੇ ਸਤਿ ਸਾਂਈ ਸੰਤ ਨ ਬਾਹਰਾ ॥੧॥ Salok.  Jo loṛīḏe rām sevak se▫ī kāʼndẖi▫ā.  Nānak jāṇe saṯ sāʼn▫ī sanṯ na bāhrā. ||1||   (Slok) prologue: (Jo) those who (lorreedey = search) seek (raam) the Almighty, (soi) only they (kaanddhia) are called (seyvak = servants) devotees. Says Nanak the fifth: One should (jaaney) know (sat-i) the truth that (saa’nee) the Master is not (baahara = outside) different from (sant) the seekers. 1.   ਛੰਤੁ ॥ ਮਿਲਿ ਜਲੁ ਜਲਹਿ ਖਟਾਨਾ ਰਾਮ ॥ ਸੰਗਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਨਾ ਰਾਮ ॥ Cẖẖanṯ.  Mil jal jalėh kẖatānā rām.  Sang joṯī joṯ milānā rām.   (Chhant-u) stanza: (Jal-u) water when (mil-i) mixed (jalah-i) with water, merges with it. Similarly (joti) a soul – which emulates Divine virtues and thus becomes like the Master – (milaana) merges with (jot-i) the Supreme Soul – the Almighty.    ਸੰਮਾਇ ਪੂਰਨ ਪੁਰਖ ਕਰਤੇ ਆਪਿ ਆਪਹਿ ਜਾਣੀਐ ॥ ਤਹ ਸੁੰਨਿ ਸਹਜਿ ਸਮਾਧਿ ਲਾਗੀ ਏਕੁ ਏਕੁ ਵਖਾਣੀਐ ॥ Sammā▫e pūran purakẖ karṯe āp āpėh jāṇī▫ai. Ŧah sunn sahj samāḏẖ lāgī ek ek vakẖāṇī▫ai.   It is when one (aap-i = self) searches within that s/he (jaaneeai) knows/realises that the Almighty (aapah-i) is within; s/he then (sammaaey) remains absorbed in obedience of (pooran) the perfect (purakh) all-pervasive (kartey) Creator. (Tah = there) in that state, one (vakhaaneeai = utter) praises the virtues of (eyk-u) the One Master with (sahj-i) a steady state, of (samadh-i) focused meditation on the Almighty and (sunn-i) in a state of stillness, (laagi) is achieved.   ਆਪਿ ਗੁਪਤਾ ਆਪਿ ਮੁਕਤਾ ਆਪਿ ਆਪੁ ਵਖਾਨਾ ॥ ਨਾਨਕ ਭ੍ਰਮ ਭੈ ਗੁਣ ਬਿਨਾਸੇ ਮਿਲਿ ਜਲੁ ਜਲਹਿ ਖਟਾਨਾ ॥੪॥੨॥ Āp gupṯā āp mukṯā āp āp vakẖānā.  Nānak bẖaram bẖai guṇ bināse mil jal jalėh kẖatānā. ||4||2||   (Aap-i = self) the Almighty is present in the creation (gupta = hidden) un-manifest, is (mukta = free) unattached to the world-play, and (aap-i) IT-self (vakhaana) speaks about (aap-u) self, i.e. manifests through nature. One who thus believes, his/her (bhram) delusion – that the Almighty is not within – ends and thus (bhai) fear of falling prey to (gun = attributes) the three attributes or modes of material nature (binaasey = destroyed) is obviated; the soul merges in the Creator, like (jal-u) water when (mil-i) mixed (jalah-i) with water, (khattaana) merges with it. (Note: The three Gun or attributes of material nature are Tamas = ignorance/inertia, Rajas = passion/effort, and Sattva = good acts like charities and rituals. These are done in ego and hence are to be shunned in preference to living by Divine commands – present in the conscience). 4. 2.   —————————–   Note: The Almighty is unseen and beyond comprehension but is present everywhere and within everyone. IT manifests, i.e. IT’s presence is experienced, by the soul getting attuned with the Supreme Spirit. This means conforming to Divine commands. This is the message from this composition called Chhant, meaning the song of love for the Almighty.   ਮਹਲਾ ੫ ॥ ਪ੍ਰਭ ਕਰਣ ਕਾਰਣ ਸਮਰਥਾ ਰਾਮ ॥ ਰਖੁ ਜਗਤੁ ਸਗਲ ਦੇ ਹਥਾ ਰਾਮ ॥ vad▫hans mėhlā 5.  Parabẖ karaṇ kāraṇ samrathā rām.  Rakẖ jagaṯ sagal ḏe hathā rām.   Composition of the fifth Guru in Raga Vaddhans. O (samratha) Omnipotent (prabh) Almighty, You are (kaaran) the cause of all action as well as the (karan) doer. Please (dey) give Your (hathaa) hand, i.e. be kind, and (rakh-u) protect (jagat-u) the world – may everyone be at peace.   ਸਮਰਥ ਸਰਣਾ ਜੋਗੁ ਸੁਆਮੀ ਕ੍ਰਿਪਾ ਨਿਧਿ ਸੁਖਦਾਤਾ ॥ ਹੰਉ ਕੁਰਬਾਣੀ ਦਾਸ ਤੇਰੇ ਜਿਨੀ ਏਕੁ ਪਛਾਤਾ ॥ Samrath sarṇā jog su▫āmī kirpā niḏẖ sukẖ▫ḏāṯa.  Haʼn▫u kurbāṇī ḏās ṯere jinī ek pacẖẖāṯā.   O (suaami) Master, You are (samrath) Omnipotent, (jog) capable of (sarna) taking care, (nidh-i) treasure of (kripa) compassion and (sukhdaata) bestower of solace. (Hnau) I (kurbaani = am sacrifice) adore (teyrey) Your (daas = servants) faithfuls (jinni) who (pachhaata = recognized) have found You, (eyk-u) the One Master, within.   ਵਰਨੁ ਚਿਹਨੁ ਨ ਜਾਇ ਲਖਿਆ ਕਥਨ ਤੇ ਅਕਥਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਣਹੁ ਬਿਨਤੀ ਪ੍ਰਭ ਕਰਣ ਕਾਰਣ ਸਮਰਥਾ ॥੧॥ varan cẖihan na jā▫e lakẖi▫ā kathan ṯe akthā.  Binvanṯ Nānak suṇhu binṯī parabẖ karaṇ kāraṇ samrathā. ||1||   You (na jaaey) cannot (lakhiaa) be known by (varan-u) colour or (chihan) identification marks – because You are un-manifest; You are (akatha = indescribable) beyond (kathan) description. (Binvant-i) submits the fifth Nanak: (Sunhu = listen) this is my (binti) supplication: O (prabh) Almighty, You are (kaaran) the cause and (karan) doer of everything – may I not look anywhere else.   ਏਹਿ ਜੀਅ ਤੇਰੇ ਤੂ ਕਰਤਾ ਰਾਮ ॥ ਪ੍ਰਭ ਦੂਖ ਦਰਦ ਭ੍ਰਮ ਹਰਤਾ ਰਾਮ ॥ Ėhi jī▫a ṯere ṯū karṯā rām.  Parabẖ ḏūkẖ ḏaraḏ bẖaram harṯā rām.   (Eh-i) these creatures are (teyrey = yours and (too) You are their (karta) Creator. You are (harta) the banisher of their (dookh) distress and (darad = pain) suffering; seeing this any (bhram) doubt about Your omnipresence goes, o (prabh) Master.   ਭ੍ਰਮ ਦੂਖ ਦਰਦ ਨਿਵਾਰਿ ਖਿਨ ਮਹਿ ਰਖਿ ਲੇਹੁ ਦੀਨ ਦੈਆਲਾ ॥ ਮਾਤ ਪਿਤਾ ਸੁਆਮਿ ਸਜਣੁ ਸਭੁ ਜਗਤੁ ਬਾਲ ਗੋਪਾਲਾ ॥ Bẖaram ḏūkẖ ḏaraḏ nivār kẖin mėh rakẖ leho ḏīn ḏai▫ālā.  Māṯ piṯā su▫ām sajaṇ sabẖ jagaṯ bāl gopālā.   You are (daiaala) compassionate to (deen = poor) the hapless; You (rakh-i leyhu) protect them, (nivaar-i) banish their (bhram) doubts, (dookh) distress and (darad) pain (mah-i) in a (khin) a moment. You are (maat) the mother, (pitaa) father, (suaam-i) Master and (sajan-u) friend of all; (sabh-u) every (jagat-u = world) creature is Your (baal) child and You their (gopaala) preserver.   ਜੋ ਸਰਣਿ ਆਵੈ ਗੁਣ ਨਿਧਾਨ ਪਾਵੈ ਸੋ ਬਹੁੜਿ ਜਨਮਿ ਨ ਮਰਤਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਾਸੁ ਤੇਰਾ ਸਭਿ ਜੀਅ ਤੇਰੇ ਤੂ ਕਰਤਾ ॥੨॥ Jo saraṇ āvai guṇ niḏẖān pāvai so bahuṛ janam na marṯā.  Binvanṯ Nānak ḏās ṯerā sabẖ jī▫a ṯere ṯū karṯā. ||2||   (Jo) one who (aavai) comes to Your (saran-i) care, i.e. submits to Divine commands – (paavai) finds the Almighty, (nidhaan) the treasure of (gun) virtues, i.e. finds, and merges in, You; s/he does not (janam-i) take birth and (marta) die (bahurr-i) again. (Binvant-i) submits the fifth Nanak, (teyra) Your (daas) servant: (Sabh-i) all (jeea) creatures are (teyrey) Yours and (too) You their (karta) Creator.   ਆਠ ਪਹਰ ਹਰਿ ਧਿਆਈਐ ਰਾਮ ॥ ਮਨ ਇਛਿਅੜਾ ਫਲੁ ਪਾਈਐ ਰਾਮ ॥ Āṯẖ pahar har ḏẖi▫ā▫ī▫ai rām.  Man icẖẖi▫aṛā fal pā▫ī▫ai rām.   We should (dhiaaeeai) pay attention to – live by virtues and commands – of (har-i) the Almighty (aatth pahar = round the clock) every moment of life. We shall then (paaeeai) obtain (man ichharria) the wished for (phal-u = fruit) reward – of being accepted for union with the Creator.   ਮਨ ਇਛ ਪਾਈਐ ਪ੍ਰਭੁ ਧਿਆਈਐ ਮਿਟਹਿ ਜਮ ਕੇ ਤ੍ਰਾਸਾ ॥ ਗੋਬਿਦੁ ਗਾਇਆ ਸਾਧ ਸੰਗਾਇਆ ਭਈ ਪੂਰਨ ਆਸਾ ॥ Man icẖẖ pā▫ī▫ai parabẖ ḏẖi▫ā▫ī▫ai mitėh jam ke ṯarāsā.  Gobiḏ gā▫i▫ā sāḏẖ sangā▫i▫ā bẖa▫ī pūran āsā.   By (dhiaaeeai) paying attention to virtues and commands of (prabh) the Almighty, our (ichh) wishes of (man) the mind (paaeeai = obtained) are fulfilled – by way of acceptance for union with the creator; with this (traasa) the fear of being taken by (jam) the messenger of death (mittah-i = removed) is obviated. (Aasa = expectation) the wishes (bhaee) are (pooran) fulfilled by (gaaia) singing – and emulating virtues of – (gobind-u) the Master (sangaaia) in company of (saadh) the seekers – in holy congregation.                                                ਤਜਿ ਮਾਨੁ ਮੋਹੁ ਵਿਕਾਰ ਸਗਲੇ ਪ੍ਰਭੂ ਕੈ ਮਨਿ ਭਾਈਐ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਦਿਨਸੁ ਰੈਣੀ ਸਦਾ ਹਰਿ ਹਰਿ ਧਿਆਈਐ ॥੩॥ Ŧaj mān moh vikār sagle parabẖū kai man bẖā▫ī▫ai.  Binvanṯ Nānak ḏinas raiṇī saḏā har har ḏẖi▫ā▫ī▫ai. ||3||   We (bhaaeeai) are liked (man-i) in the mind (kai) of (prabhu) the Master, by (taj-i) giving up (maan-u) pride, (moh-u) attachment to the world-play and (sagley) all (vikaar) vices. (Binvant-i) submits the fifth Nanak: We should (dhiaaeeai) pay attention to virtues and commands of (har-i har-i) the Almighty (sadaa) ever (dinas-u) during day and (raini) at night – every moment of our lives. 3.   ਦਰਿ ਵਾਜਹਿ ਅਨਹਤ ਵਾਜੇ ਰਾਮ ॥ ਘਟਿ ਘਟਿ ਹਰਿ ਗੋਬਿੰਦੁ ਗਾਜੇ ਰਾਮ ॥ Ḏar vājėh anhaṯ vāje rām.  Gẖat gẖat har gobinḏ gāje rām.   (Vaajey) musical instruments (vaajah-i) play (dar-i) at the court of the Almighty (anhat) without being struck, i.e. celestial music is heard without effort – in the minds of those who remember the Almighty. This is how (har-i) the Almighty (gobind) Master (gaajey) manifests (ghatt-i ghatt-i) in the minds.   ਗੋਵਿਦ ਗਾਜੇ, ਸਦਾ ਬਿਰਾਜੇ, ਅਗਮ ਅਗੋਚਰੁ ਊਚਾ ॥ ਗੁਣ ਬੇਅੰਤ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ, ਕੋਇ ਨ ਸਕੈ ਪਹੂਚਾ ॥ Goviḏ gāje saḏā birāje agam agocẖar ūcẖā. Guṇ be▫anṯ kicẖẖ kahaṇ na jā▫ī ko▫e na sakai pahūcẖā.   The Almighty (govid/govind) Master (gaajey) manifests and (sadaa) ever (biraajey) dwells in the mind; but (agam) is beyond physical reach and (agochar-u) not found by the sensory organs; IT is (oocha = high) above everyone else. IT has (beyant) infinite (gun) virtues, (kichh-u na = nothing (jaaee) can be (kahan-u) said – all virtues are not known and (koey na) no one can (pahoocha) reach IT.   ਆਪਿ ਉਪਾਏ ਆਪਿ ਪ੍ਰਤਿਪਾਲੇ ਜੀਅ ਜੰਤ ਸਭਿ ਸਾਜੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਖੁ ਨਾਮਿ ਭਗਤੀ ਦਰਿ ਵਜਹਿ ਅਨਹਦ ਵਾਜੇ ॥੪॥੩॥ Āp upā▫e āp parṯipāle jī▫a janṯ sabẖ sāje.  Binvanṯ Nānak sukẖ nām bẖagṯī ḏar vajėh anhaḏ vāje. ||4||3||   (Aap-i= self) the Almighty (upaaey) creates and (aap-i) IT-self (pratipaaley) nurtures (sabh-i) all (jeea jant) creatures; (saajey) gives shape to them – imparts virtues. (Binvant-i) submits the fifth Nanak: There is (sukh-u) solace in (bhagti) devotion (naam-i) to Divine virtues, i.e. living by them; with this (vaajey musical instruments) celestial music (anhad) continuously (vaajah-i) plays, (dar-i) in the court of the Master within,  i.e. the mind connects with the Almighty. 4. 3.