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

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਧਨਾਸਰੀ ਮਹਲਾ ੯ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Ḏẖanāsrī mėhlā 9.

 

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

 

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

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

 

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

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

(Rahaau) dwell on this and contemplate.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) dwell on this and contemplate.

 

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

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

 

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

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

 

Page 685

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

(Rahaau) dwell on this and contemplate.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

2 – Stanzas in this Shabad.

4 – Shabads of the ninth Guru.

 

Shabds so far in Raga Dhanaasri.

9 – Shabads of the first Guru.

9 – Shabads of the third Guru.

13 – Shabads of the fourth Guru.

58 – Shabads of the fifth Guru.

4 – Shabads of the ninth Guru.

93 – Total Shabads in Raga Dhanassri so far.

 

 

 

 

SGGS pp 682-684, Dhanaasri M: 5, Shabads 49-58.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮਾਂਗਉ ਰਾਮ ਤੇ ਇਕੁ ਦਾਨੁ ॥  ਸਗਲ ਮਨੋਰਥ ਪੂਰਨ ਹੋਵਹਿ ਸਿਮਰਉ ਤੁਮਰਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Māʼngao rām ṯe ik ḏān.  Sagal manorath pūran hovėh simrao ṯumrā nām. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. I (maa’ngau) ask this (ik-u) one (daan-u = charity, alms) benediction (tey) from (raam) the Almighty.

May I (simrau) remember and live by (tumra) Your (naam-u) virtues and commands, by which (sagal) all (manorath) wishes (hovah-i) are (pooran) fulfilled. 1.

(Rahaau) dwell on this and contemplate.

 

ਚਰਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਹਿਰਦੈ ਵਾਸਹਿ ਸੰਤਨ ਕਾ ਸੰਗੁ ਪਾਵਉ ॥ ਸੋਗ ਅਗਨਿ ਮਹਿ ਮਨੁ ਨ ਵਿਆਪੈ ਆਠ ਪਹਰ ਗੁਣ ਗਾਵਉ ॥੧॥

Cẖaran ṯumĥāre hirḏai vāsėh sanṯan kā sang pāvao.  Sog agan mėh man na viāpai āṯẖ pahar guṇ gāvao. ||1||

 

May the longing to be at (tumhaarey) Your (charan) feet, i.e. to serve You, (vaasah-i) abide (hirdai) in the mind, and I (paav-u) find (sang-u = company, ka = of, santan = seekers) holy congregation, to participate and praise Your virtues.

May I (gaavau = sing) remember Your (gun) virtues (aatth = eight x pahar = three hour periods) twenty four hours of day and night – so that I keep evil at bay, and my (man-u) mind does not (mah-i = in, viaapai = happen, be) experience, (agan-i) the fire/restless-ness of (sog) sorrow. 1.

 

ਸ੍ਵਸਤਿ ਬਿਵਸਥਾ ਹਰਿ ਕੀ ਸੇਵਾ ਮਧ੍ਯ੍ਯੰਤ ਪ੍ਰਭ ਜਾਪਣ ॥ ਨਾਨਕ ਰੰਗੁ ਲਗਾ ਪਰਮੇਸਰ ਬਾਹੁੜਿ ਜਨਮ ਨ ਛਾਪਣ ॥੨॥੧੮॥੪੯॥

Savasṯ bivasthā har kī sevā maḏẖyaʼnṯ parabẖ jāpaṇ.  Nānak rang lagā parmesar bāhuṛ janam na cẖẖāpaṇ. ||2||18||49||

 

(Seyva = service) obedience to (har-i = Almighty) Divine commands or laws of nature and (madhyant = middle to end) always being in (jaapan) remembrance of (prabh) the Master, is making (bivastha/vayvastha) provision for (svast-i) peace/comfort

When one (lagaa) has (rang-u) love for virtues, of (parameysar) the Supreme Master, s/he (chhaapan = stamped) is marked – with acceptance for union with the Creator, and – not to take (janam) birth (baahurr-i) again, says the fifth Nanak. 2. 18. 49.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮਾਂਗਉ ਰਾਮ ਤੇ ਸਭਿ ਥੋਕ ॥ ਮਾਨੁਖ ਕਉ ਜਾਚਤ ਸ੍ਰਮੁ ਪਾਈਐ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮੋਖ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Māʼngao rām ṯe sabẖ thok.  Mānukẖ kao jācẖaṯ saram pāīai parabẖ kai simran mokẖ. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. I (maa’ngau) ask and get (Sabh-i) every (thok) thing (tey) from, i.e. by obeying (raam) the Almighty/natural laws.

 It (paaeeai = get) is (sram-u) demeaning (jaachat) to beg (kau) from (maanukh) a person; all aspirations are fulfilled (simran-i) by remembrance/obedience (kai) of (prabh) the Master, i.e. conforming to natural laws – – and one is (mokh) freed from dependence on others. 1.

(Rahaau) dwell on this and contemplate.

  

ਘੋਖੇ ਮੁਨਿ ਜਨ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾਂ ਬੇਦ ਪੁਕਾਰਹਿ ਘੋਖ ॥ ਕ੍ਰਿਪਾ ਸਿੰਧੁ ਸੇਵਿ ਸਚੁ ਪਾਈਐ ਦੋਵੈ ਸੁਹੇਲੇ ਲੋਕ ॥੧॥

Gẖokẖe mun jan simriṯ purānāʼn beḏ pukārėh gẖokẖ.  Kirpā sinḏẖ sev sacẖ pāīai ḏovai suhele lok. ||1||

 

(Mun-i jan) the sages (ghokhey) searched Smritis and Puranas, and also searched (beyd) the Vedas; they (pukaarey) proclaim:

It is (seyv-i = serving) by obedience (sindh-u = ocean, kripa = of kindness) to the Almighty that (dovai) both (lok = places) this world and the hereafter, become (suheyley) pleasant, (sach-u) the Eternal Master (paaeeai) found/reached – and union with IT attained. 1.

 

ਆਨ ਅਚਾਰ ਬਿਉਹਾਰ ਹੈ ਜੇਤੇ ਬਿਨੁ ਹਰਿ ਸਿਮਰਨ ਫੋਕ ॥ ਨਾਨਕ ਜਨਮ ਮਰਣ ਭੈ ਕਾਟੇ ਮਿਲਿ ਸਾਧੂ ਬਿਨਸੇ ਸੋਕ ॥੨॥੧੯॥੫੦॥

Ān acẖār biuhār hai jeṯe bin har simran fok.  Nānak janam maraṇ bẖai kāte mil sāḏẖū binse sok. ||2||19||50||

 

(Bin-u) without (har-i) the Almighty (simran) in mind, (jeytey = as many) all (aan) other (achaar = conduct) rituals and (biohaar) practices are (phok = devoid of essence) of no use.

(Mil-i) by meeting (saadhu) the guru – and following his teachings – (janam) births and (maran) deaths (bhai/bhav) in the world (kaattey = cut) are obviated and resultant (sok/sog = sorrow) suffering due to rebirths also (bins-e) obviated. 2. 19. 50.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ਹਰਿ ਕੈ ਨਾਮਿ ॥ ਮਹਾ ਸੰਤੋਖੁ ਹੋਵੈ ਗੁਰ ਬਚਨੀ ਪ੍ਰਭ ਸਿਉ ਲਾਗੈ ਪੂਰਨ ਧਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Ŧarisnā bujẖai har kai nām.  Mahā sanṯokẖ hovai gur bacẖnī parabẖ sio lāgai pūran ḏẖiān. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. By practice (naam-i) of Divine virtues and commands, restless-ness due to (trisna) chasing desires (bujhai) is dowsed.

(Mahaa = great) complete (santokh-u) satisfaction (hovai) is obtained (bachni = words of gur = guru) following the guru’s teachings, and (pooran = perfect) un-distracted (dhiaan-u = concentration) focus on (prabh) the Master (laagai) attained. 1.

(Rahaau) dwell on this and contemplate.

 

Page 683

 

ਮਹਾ ਕਲੋਲ ਬੁਝਹਿ ਮਾਇਆ ਕੇ ਕਰਿ ਕਿਰਪਾ ਮੇਰੇ ਦੀਨ ਦਇਆਲ ॥ ਅਪਣਾ ਨਾਮੁ ਦੇਹਿ ਜਪਿ ਜੀਵਾ ਪੂਰਨ ਹੋਇ ਦਾਸ ਕੀ ਘਾਲ ॥੧॥

Mahā kalol bujẖėh māiā ke kar kirpā mere ḏīn ḏaiāl.  Apṇā nām ḏėh jap jīvā pūran hoe ḏās kī gẖāl. ||1||

 

O Almighty Master (meyrey = my) of all, You are (daiaal) compassionate to (deen) the hapless; please (kar-i kirpa) be kind so that (mahaa) the great (kalol) plays, i.e. the strong temptations (key) of (maaiaa) the world-play (bujhah-i = extinguish) have no effect on me.

Please (deyh-i) give me awareness of (apna) Your (naam-u) virtues and commands, so that I (jap-i = remember) remain conscious of them, and (ghaal) toil of (daas) Your servant (hoey) is (pooran = fulfilling) successful, i.e. union with You is attained. 1.

 

ਸਰਬ ਮਨੋਰਥ ਰਾਜ ਸੂਖ ਰਸ ਸਦ ਖੁਸੀਆ ਕੀਰਤਨੁ ਜਪਿ ਨਾਮ ॥  ਜਿਸ ਕੈ ਕਰਮਿ ਲਿਖਿਆ ਧੁਰਿ ਕਰਤੈ ਨਾਨਕ ਜਨ ਕੇ ਪੂਰਨ ਕਾਮ

॥੨॥੨੦॥੫੧॥

Sarab manorath rāj sūkẖ ras saḏ kẖusīā kīrṯan jap nām.  Jis kai karam likẖiā ḏẖur karṯai Nānak jan ke pūran kām. ||2||20||51||

 

(Keertan) by praising the Almighty, and (jap-i) keeping in mind (naam) Divine virtues and commands, as guide for life – (sarab) all (maorath) wishes are fulfilled; this is as if (sookh) comforts of (raaj) being a king, (ras) pleasures and (sad = ever) lasting (khuseeaa) joys are obtained.

Only one (kis kai) in whose (karam-i) destiny it is so (likhia) written (dhur-i) at the source (kartai) by the Creator, (kaam) objectives of that (jan) servant of the Almighty are (pooran) fulfilled – by way of union with the Creator. 2. 20. 51.

 

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Note: This Shabad seems to be thanks-giving for all the tribulations the fifth guru faced.

 

ਧਨਾਸਰੀ ਮ: ੫ ॥ ਜਨ ਕੀ ਕੀਨੀ ਪਾਰਬ੍ਰਹਮਿ ਸਾਰ ॥ ਨਿੰਦਕ ਟਿਕਨੁ ਨ ਪਾਵਨਿ ਮੂਲੇ ਊਡਿ ਗਏ ਬੇਕਾਰ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Jan kī kīnī pārbarahm sār.  Ninḏak tikan na pāvan mūle ūd gae bekār. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. O (paarbrahm-i) Supreme Master, You (keeni saar) took care of Your (jan) servant.

(Slanderers) ill-wishers (na paavan-i) could not (mooley) at all (ttikan-u) hold their positions and (beykaar = useless) being unsuccessful, (oodd-i gaey = flew away) left me alone. 1.

(Rahaau) dwell on this and contemplate.1

 

ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਸੁਆਮੀ ਕੋਇ ਨ ਪਹੁਚਨਹਾਰ ॥ ਜੋ ਜੋ ਕਰੈ ਅਵਗਿਆ ਜਨ ਕੀ ਹੋਇ ਗਇਆ ਤਤ ਛਾਰ ॥੧॥

Jah jah ḏekẖau ṯah ṯah suāmī koe na pahucẖanhār.  Jo jo karai avgiā jan kī hoe gaiā ṯaṯ cẖẖār. ||1||

 

(Jah jah) wherever I (deykhau) see, (tah tah) there I find (suaami) the Master; (koey na) no one else (pahuchanhaar = can reach) is omnipresent like the Master.

(Jo jo) anyone who (karai) commits (avagiaa) misdemeanour with (jan) the seeker, is (tat/tatkaal) instantly (hoey gaiaa = becomes) reduced to (chhaar) dust, i.e. is punished by the Almighty. 1.

 

ਕਰਨਹਾਰੁ ਰਖਵਾਲਾ ਹੋਆ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰ ॥ ਨਾਨਕ ਦਾਸ ਰਖੇ ਪ੍ਰਭਿ ਅਪੁਨੈ ਨਿੰਦਕ ਕਾਢੇ ਮਾਰਿ ॥੨॥੨੧॥੫੨॥

Karanhār rakẖvālā hoā jā kā anṯ na pārāvār.  Nānak ḏās rakẖe parabẖ apunai ninḏak kādẖe mār. ||2||21||52||

 

(Karanhaar) the Creator, is like an ocean of solace (ja ka = whose) who has no (ant-u) limit or (paaraavaar) far shore, i.e. that the Infinite Master IT-self (rakhvaala = protector, hoaa = becomes) protected the servant.

(Apunai) my (prabh-i) Master (rakhey) protected (daas) the servant and (kaaddhey) drove away and (maar-i) destroyed (nindak = slanderers) the ill-wishers. 2. 21. 52.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੯ ਪੜਤਾਲ   ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 9 paṛṯāl   Ikoaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (ghar-u 9) to be sung to the ninth beat, (parrtaal) with variations of the beat.     Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਹਰਿ ਚਰਨ ਸਰਨ ਗੋਬਿੰਦ ਦੁਖ ਭੰਜਨਾ ਦਾਸ ਅਪੁਨੇ ਕਉ ਨਾਮੁ ਦੇਵਹੁ ॥ ਦ੍ਰਿਸਟਿ ਪ੍ਰਭ ਧਾਰਹੁ ਕ੍ਰਿਪਾ ਕਰਿ ਤਾਰਹੁ ਭੁਜਾ ਗਹਿ ਕੂਪ ਤੇ ਕਾਢਿ

ਲੇਵਹੁ ॥ ਰਹਾਉ ॥

Har cẖaran saran gobinḏ ḏukẖ bẖanjnā ḏās apune kao nām ḏevhu.  Ḏarisat parabẖ ḏẖārahu kirpā kar ṯārahu bẖujā gėh kūp ṯe kādẖ levhu. Rahāo.

 

O (har-i) Almighty (gobind) Master of the universe, and (bhanjna) destroyer of (dukh) distress, I have placed myself in (charan = feet, saran = sanctuary) Your care, please (deyvhu) impart awareness of (naam) Your virtues and commands (kau) to me, (apuney = own) Your (daas) servant, so that I live by them.

O (prabh) Master, please (dhaarhu = cast, dristt-i = sight of grace) bestow grace and (kripa kar-i) kindly (taarahu = ferry) save me; please (gah-i) hold my (bhujaa) arm and (kaaddh-i leyvhu) take me out (tey) of (koop) the well – of vices.

(Rahaau) dwell on this and contemplate.

 

ਕਾਮ ਕ੍ਰੋਧ ਕਰਿ ਅੰਧ ਮਾਇਆ ਕੇ ਬੰਧ ਅਨਿਕ ਦੋਖਾ ਤਨਿ ਛਾਦਿ ਪੂਰੇ ॥  ਪ੍ਰਭ ਬਿਨਾ ਆਨ ਨ ਰਾਖਨਹਾਰਾ ਨਾਮੁ ਸਿਮਰਾਵਹੁ ਸਰਨਿ ਸੂਰੇ ॥੧॥

Kām kroḏẖ kar anḏẖ māiā ke banḏẖ anik ḏokẖā ṯan cẖẖāḏ pūre.  Parabẖ binā ān na rākẖanhārā nām simrāvahu saran sūre. ||1||

 

I am (andh) blinded (kar-i) because of (kaam = lust) desires and (krodh) anger; due to (bandh = bond) attachment (key) of (maiaa) the world-play, (anik) numerous (dokha) faults have (poor-e) fully become part of life like (chhaad-i) clothing for (tan-i) for the body.

There is none (aan) other (bin-u) except (prabh) the Almighty who (raakhanhaara) can save; O (soorey = warrior) Omnipotent Master, I have sought Your (saran-i) sanctuary, please (simraavhu) enable me to keep in mind Your (naam) virtues and commands and live by them to overcome vices. 1.

 

ਪਤਿਤ ਉਧਾਰਣਾ ਜੀਅ ਜੰਤ ਤਾਰਣਾ ਬੇਦ ਉਚਾਰ ਨਹੀ ਅੰਤੁ ਪਾਇਓ ॥ ਗੁਣਹ ਸੁਖ ਸਾਗਰਾ ਬ੍ਰਹਮ ਰਤਨਾਗਰਾ ਭਗਤਿ ਵਛਲੁ ਨਾਨਕ

ਗਾਇਓ ॥੨॥੧॥੫੩॥

Paṯiṯ uḏẖāraṇā jīa janṯ ṯārṇā beḏ ucẖār nahī anṯ pāio.  Guṇah sukẖ sāgrā barahm raṯnāgarā bẖagaṯ vacẖẖal Nānak gāio. ||2||1||53||

 

You (udhaarna = save) purify (patit = fallen) the wrongdoers and (taarna = ferry across world-ocean, jeea jant = creatures) save the creatures from vices; but even (uchaar) readers of (beyd = Vedas) the scriptures cannot (paaio = find) know (ant-u) the measure of Your expanse and powers.

I (gaaio = sing) praise You, (saagra) the ocean (gunah) of virtues and (sukh-u) solace, (brahm) the Almighty (rataggra = jewel mine) source of Divine virtues and who (vachhal-u) loves (bhagat) the devotees. 2. 1. 53.

 

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Note: In this Shabad, the fifth Guru asks those seeking peace in life and comfort in the hereafter, to practice Naam, i.e. emulate Divine virtues and obey Divine commands. We seem to forget Naam and need to join, and learn in, Saadhsangat or the holy congregation. The Shabad also indicates that no different efforts needed for peace here and comfort in the hereafter. It is the practice of Naam for both.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਹਲਤਿ ਸੁਖੁ ਪਲਤਿ ਸੁਖੁ ਨਿਤ ਸੁਖੁ ਸਿਮਰਨੋ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਸਦਾ ਲੀਜੈ ॥ਮਿਟਹਿ ਕਮਾਣੇ ਪਾਪ ਚਿਰਾਣੇ ਸਾਧਸੰਗਤਿ

ਮਿਲਿ ਮੁਆ ਜੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Halaṯ sukẖ palaṯ sukẖ niṯ sukẖ simrano nām gobinḏ kā saḏā lījai.  Mitėh kamāṇe pāp cẖirāṇe sāḏẖsangaṯ mil muā jījai. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. By (simrano) remembering the Almighty, (sukh-u) peace is obtained (halat-i = here) in this world and (sukh-u) comfort (palat-i) in the hereafter; we should (sadaa) ever (leejai = utter) remember/assimilate and live by (naam-u) virtues and commands of (gobind) the Almighty.

Influence of (paap) transgressions (kamaaney) committed (chiraaney = for long) in the past births (mittah-i = erased) is removed from the mind (mil-i) by joining (saadhsangat-i) the holy congregation – awareness of Naam is obtained and learnt to practice; then the mind which earlier (muaa = dead) succumbed to vices (jeejai = revive) can overcome vices. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਾਜ ਜੋਬਨ ਬਿਸਰੰਤ ਹਰਿ ਮਾਇਆ ਮਹਾ ਦੁਖੁ ਏਹੁ ਮਹਾਂਤ ਕਹੈ ॥ ਆਸ ਪਿਆਸ ਰਮਣ ਹਰਿ ਕੀਰਤਨ ਏਹੁ ਪਦਾਰਥੁ ਭਾਗਵੰਤੁ ਲਹੈ ॥੧॥

Rāj joban bisranṯ har māiā mahā ḏukẖ ehu mahāʼnṯ kahai.  Ās piās ramaṇ har kīrṯan ehu paḏārath bẖāgvanṯ lahai. ||1||

 

(Maaiaa) the world-play of (raaj = kingdom) status and (joban = youth) physical looks/strength cause one to (bisrant) forget (har-i) the Almighty; this is (mahaa) great (dukh-u) suffering; (mahaa’nt) great realized persons (kahai) say (eyh-u) this.

(Aas) the wish and (piaas = thirst) longing of the soul to (raman = utter) sing (keertan) praises of (har-i) the Almighty; some (bhaagvant-u) fortunate person (lahai) receives (eyh-u) this (padaarath-u = substance) gift. 1.

 

ਸਰਣਿ ਸਮਰਥ ਅਕਥ ਅਗੋਚਰਾ ਪਤਿਤ ਉਧਾਰਣ ਨਾਮੁ ਤੇਰਾ ॥ ਅੰਤਰਜਾਮੀ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ਸਰਬਤ ਪੂਰਨ ਠਾਕੁਰੁ ਮੇਰਾ ॥੨॥੨॥੫੪॥

Saraṇ samrath akath agocẖarā paṯiṯ uḏẖāraṇ nām ṯerā.  Anṯarjāmī Nānak ke suāmī sarbaṯ pūran ṯẖākur merā. ||2||2||54||

 

O Almighty, practice (teyra) Your (naam-u) virtues and commands (udhaarna = lifting) purifies (patit = fallen) the wrong-doers; You are (akath) beyond description/comprehension; You (agochra) are not found by the senses; I have sought Your (saran-i) sanctuary, i.e. placed myself in Your care and obedience, o (samrath) Omnipotent Master.

Says the fifth Nanak: O my (suaami) Master You (antarjaami) know all minds; You are (sarbat) the all (pooran) pervasive, (tthaakur-u = master) Almighty Master (meyra = my) of all. 2. 2. 54.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੧੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 5 gẖar 12     Ikoaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Dhanaasri, (ghar-u 12) to be sung to the twelfth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad, the fifth Guru asks us to have faith only in the One Almighty. One should emulate virtues and obey commands of the Supreme Master, guided by the guru. This helps to get rid of craving and thus brings peace.

 

ਬੰਦਨਾ ਹਰਿ ਬੰਦਨਾ ਗੁਣ ਗਾਵਹੁ ਗੋਪਾਲ ਰਾਇ ॥ ਰਹਾਉ ॥

Banḏnā har banḏnā guṇ gāvhu gopāl rāe. Rahāo.

 

(Bandnaa) pay obeisance, (bandnaa) pay obeisance, i.e. dedicate thoughts and deeds to (har-i) the Almighty; (gaavh-u = sing) praise and emulate (gun) virtues of (raaey = king) the Sovereign Almighty (gopaal) Sustainor of the universe.

(Rahaau) dwell on this and contemplate.

 

ਵਡੈ ਭਾਗਿ ਭੇਟੇ ਗੁਰਦੇਵਾ ॥ ਕੋਟਿ ਪਰਾਧ ਮਿਟੇ ਹਰਿ ਸੇਵਾ ॥੧॥

vadai bẖāg bẖete gurḏevā.  Kot parāḏẖ mite har sevā. ||1||

 

It is with (vaddai = great) good (bhaag-i) fortune that one (bheyttey) finds (gurdeyva) the enlightener guru.

With his teachings to (seyva = serve) obey (har-i) the Almighty, (kott-i = crore/ten million) countless (praadh) faults (mittey = erased) are overcome. 1.

 

Page 684

 

ਚਰਨ ਕਮਲ ਜਾ ਕਾ ਮਨੁ ਰਾਪੈ ॥  ਸੋਗ ਅਗਨਿ ਤਿਸੁ ਜਨ ਨ ਬਿਆਪੈ ॥੨॥

Cẖaran kamal jā kā man rāpai.  Sog agan ṯis jan na biāpai. ||2||

 

(Ja ka) one whose (man-u) mind (raapai = dyed) is imbued with (kamal = lotus, charan = feet of the Almighty) being in obedience to Divine virtues and commands – that person looks to nowhere else.

(Agan-i) the fire – of craving and jealousy, and hence consequential (sog) sorrow does not (viaapai = happen) afflict (tis-u) that (jan) person. 2.

 

ਸਾਗਰੁ ਤਰਿਆ ਸਾਧੂ ਸੰਗੇ ॥  ਨਿਰਭਉ ਨਾਮੁ ਜਪਹੁ ਹਰਿ ਰੰਗੇ ॥੩॥

Sāgar ṯariā sāḏẖū sange.  Nirbẖao nām japahu har range. ||3||

 

Such a person (tariaa = swims) gets across (saagar-u) the world-ocean, i.e. overcomes temptations in the world-play and not reborn – (sangey = in company) with guidance of (saadhoo) the guru.

O human being, be (rangey) imbued with love of (har-i) the Master; (japah-u) remember and obey (naam-u) virtues and commands of (nirbhau = fearless, not answerable to anyone – the highest) the Supreme Master. 3.

 

ਪਰ ਧਨ ਦੋਖ ਕਿਛੁ ਪਾਪ ਨ ਫੇੜੇ ॥ ਜਮ ਜੰਦਾਰੁ ਨ ਆਵੈ ਨੇੜੇ ॥੪॥

Par ḏẖan ḏokẖ kicẖẖ pāp na feṛe.  Jam janḏār na āvai neṛe. ||4||

 

One should commit (kichh na = not any) no (dokh) faults like casting evil eye on (par) others’ (dhan) wealth or any other (pheyrrey) acts (paap) of transgression.

Then (jandaar) the torturous (jam) agent of Divine justice does not (aavai) come (neyrrai) near – to punish – as it has jurisdiction only on those who defy Naam. 4.

 

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਪ੍ਰਭਿ ਆਪਿ ਬੁਝਾਈ ॥  ਨਾਨਕ ਉਧਰੇ ਪ੍ਰਭ ਸਰਣਾਈ ॥੫॥੧॥੫੫॥

Ŧarisnā agan parabẖ āp bujẖāī.  Nānak uḏẖre parabẖ sarṇāī. ||5||1||55||

 

(Prabh-i) the Master (aap-i) IT-self (bujhaaee) extinguishes (agan-i) the fire/restless-ness of (trisna = craving) chasing desires, of those imbued with Naam – no efforts like control of senses work in this regard.

One (udhrey) rises above temptations, by placing the self (sarnaaee = sanctuary) in care and obedience of (prabh) the Master, says fifth Nanak. 5. 1. 55.

 

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Note: Gurmat, the guru’s guidance has a holistic approach combining the spiritual and temporal aspects. The Shabad below draws parallels between the needs of the body and the soul. The way the body needs proper food, water and means of transportation, the soul needs Naam, i.e. awareness of Divine virtues and commands, to successfully perform the role it in life, and merge with the Almighty on death. The way satisfaction comes by the right type and mix of food, clothes etc. the soul is satisfied with a practical holistic spiritual life, not by pretentious display of spirituality.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਤ੍ਰਿਪਤਿ ਭਈ ਸਚੁ ਭੋਜਨੁ ਖਾਇਆ ॥ ਮਨਿ ਤਨਿ ਰਸਨਾ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Ḏẖanāsrī mėhlā 5.  Ŧaripaṯ bẖaī sacẖ bẖojan kẖāiā.  Man ṯan rasnā nām ḏẖiaiā. ||1||

 

Composition of the fifth Guru in Raga Dhanaasri: The body (bhaee) is (tripat-i) satiated by (khaaiaa) eating (sach-u = true) the right (bhojan-u) food.

The need of the soul is satisfied by (dhiaaiaa) paying attention to (naam-u) Divine virtues and commands and to practice them (man-i = in mind) in thought, (tan-i = body) in deed and in (rasna = tongue) speech/word. 1.

 

ਜੀਵਨਾ ਹਰਿ ਜੀਵਨਾ ॥  ਜੀਵਨੁ ਹਰਿ ਜਪਿ ਸਾਧਸੰਗਿ ॥੧॥ ਰਹਾਉ ॥

Jīvnā har jīvnā.  Jīvan har jap sāḏẖsang. ||1|| rahāo.

 

Productive (jeevna) life (jeevna) is living by (har-i = Almighty) emulating Divine virtues to become like the Master, and obeying Divine commands, i.e. keeping in mind instructions given by the Creator to the soul.

To learn and understand how to lead (jeevan-u) life, one should go to (saadhsang-i) the holy congregation where virtues and commands of (har-i) the Almighty (jap-i) are recounted, and their practice learnt. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਪ੍ਰਕਾਰੀ ਬਸਤ੍ਰ ਓਢਾਏ ॥ ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਹਰਿ ਗੁਨ ਗਾਏ ॥੨॥

Anik parkārī basṯar odẖāe.  Anḏin kīrṯan har gun gāe. ||2||

 

One (oddhaaey) wears (bastr) clothes of (anik) many (prakaaree) types – to protect the body and look good.

The soul needs to (andin-u = everyday) ever (gaaey) sing (keertan) praises of (gun) virtues of (har-i) the Almighty – and emulate them – in order to protect the soul from vices, for it to – be at peace in life, and – be honourably accepted for union with the Almighty. 2.

 

ਹਸਤੀ ਰਥ ਅਸੁ ਅਸਵਾਰੀ ॥  ਹਰਿ ਕਾ ਮਾਰਗੁ ਰਿਦੈ ਨਿਹਾਰੀ ॥੩॥

Hasṯī rath as asvārī.  Har kā mārag riḏai nihārī. ||3||

 

The physical body (asvaari) rides (hastee) elephant, (rath) carriage and (as-u) horse to travel and reach the destination.

The soul (nihaar-i = sees) looks (ridai) in the mind to understand – and walk on – (maarag-u) the path (ka) of, i.e. as commanded by, (har-i) the Almighty to reach the destination/merge with God. 3.

 

ਮਨ ਤਨ ਅੰਤਰਿ ਚਰਨ ਧਿਆਇਆ ॥ ਹਰਿ ਸੁਖ ਨਿਧਾਨ ਨਾਨਕ ਦਾਸਿ ਪਾਇਆ ॥੪॥੨॥੫੬॥

Man ṯan anṯar cẖaran ḏẖiaiā.  Har sukẖ niḏẖān Nānak ḏās pāiā. ||4||2||56||

 

One who (dhiaaia = pays attention) keeps in mind to be at (charan) the feet of God, i.e. submits to Divine commands, (antar-i) in (man = mind) thought and (tan = body) deed.

Such a (daas-i = servant) seeker (paaia) finds (har-i) the Almighty, (nidhaan = treasure) the source of (sukh = peace/comfort) solace – his/her yearning for union with the Almighty is fulfilled and eternal peace experienced, says fifth Nanak. 4. 2. 56.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥  ਗੁਰ ਕੇ ਚਰਨ ਜੀਅ ਕਾ ਨਿਸਤਾਰਾ ॥ ਸਮੁੰਦੁ ਸਾਗਰੁ ਜਿਨਿ ਖਿਨ ਮਹਿ ਤਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Gur ke cẖaran jīa kā nisṯārā.  Samunḏ sāgar jin kẖin mėh ṯārā. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. Being at (charan) fee, i.e. in obedience to, the (gur) the guru, results in (nistaara = taken across the night/life) emancipation (ka) of (jeea) the soul from vices.

(Jin-i) which, i.e. the guru’s teachings (taara) ferry across (samud-u, saagar-u) the world-ocean of vices, (mah-i) in (khin) a moment, i.e. one gives up vices immediately on following the guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੋਈ ਹੋਆ ਕ੍ਰਮ ਰਤੁ ਕੋਈ ਤੀਰਥ ਨਾਇਆ ॥ ਦਾਸੀਂ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Koī hoā karam raṯ koī ṯirath nāiā.  Ḏāsīʼn har kā nām ḏẖiāiā. ||1||

 

(Koee) some (hoaa = are, rat-u = imbued) love performing (kram) rituals, some (naaiaa/nhaaiaa) bathe at (teerath) pilgrimages.

But (daasee’n) the seekers (dhiaaia) pay attention to (naam-u) virtues and commands of (har-i) the Almighty – as guide for life.

 

ਬੰਧਨ ਕਾਟਨਹਾਰੁ ਸੁਆਮੀ ॥ ਜਨ ਨਾਨਕੁ ਸਿਮਰੈ ਅੰਤਰਜਾਮੀ ॥੨॥੩॥੫੭॥

Banḏẖan kātanhār suāmī.  Jan Nānak simrai anṯarjāmī. ||2||3||57||

 

(Suaami) the Master alone (kaattanhaarr-u) can end (bandhan = shackles) attachments to the world-play.

Hence (jan) the humble fifth Nanak (simrai) remembers the Master (antarjaami) within. 2. 3. 57.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਕਿਤੈ ਪ੍ਰਕਾਰਿ ਨ ਤੂਟਉ ਪ੍ਰੀਤਿ ॥ ਦਾਸ ਤੇਰੇ ਕੀ ਨਿਰਮਲ ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Ḏẖanāsrī mėhlā 5.  Kiṯai parkār na ṯūtao parīṯ.  Ḏās ṯere kī nirmal rīṯ. ||1|| rahāo.

 

Composition of the fifth Guru in Raga Dhanaasri. May (reet-i = practice) conduct of (teyrey) Your (daas) seeker be (nirmal) free of vices, so that his/her (preet-i) love for You does not (toottau) break in (kitai) any (prakaar-i) way. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੀਅ ਪ੍ਰਾਨ ਮਨ ਧਨ ਤੇ ਪਿਆਰਾ ॥  ਹਉਮੈ ਬੰਧੁ ਹਰਿ ਦੇਵਣਹਾਰਾ ॥੧॥

Jīa parān man ḏẖan ṯe piārā.  Haumai banḏẖ har ḏevaṇhārā. ||1||

 

The Almighty is (piaara = dear) more dear to me (tey) than (jeea) soul, (praan) life, (man) mind and (dhan) wealth – I shall give up everything to find IT.

(Deyvanhaara = giver) benevolent (har-i) the Almighty (bandh-u) restrains (haumai) ego from coming in the mind. 1.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗਉ ਨੇਹੁ ॥ ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਏਹ ॥੨॥੪॥੫੮॥

Cẖaran kamal sio lāgao nehu.  Nānak kī benanṯī eh. ||2||4||58||

 

May my (neyh-u) love (sio) with (kamal) lotus, (charan) feet of, i.e. living in obedience to, the Almighty (laagau) be maintained.

(Eyh) this is (beynantee) the supplication of fifth Nanak. 2. 4. 58.