SGGS pp 702-703, Jaitsri M: 9, Shabads 1-3.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੯    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 9   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the ninth Guru in Raga Jaitsri. Invoking the One all-pervasve Creator who may be known with the trus guru’s grace/guidance.

 

Note: All compositions of the ninth Guru start with the Rahaau Tuk.

 

ਭੂਲਿਓ ਮਨੁ ਮਾਇਆ ਉਰਝਾਇਓ ॥ ਜੋ ਜੋ ਕਰਮ ਕੀਓ ਲਾਲਚ ਲਗਿ ਤਿਹ ਤਿਹ ਆਪੁ ਬੰਧਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Bẖūli▫o man mā▫i▫ā urjẖā▫i▫o.  Jo jo karam kī▫o lālacẖ lag ṯih ṯih āp banḏẖā▫i▫o. ||1|| rahā▫o.

 

The human (man-u) mind remains (urjhaaio/uljhaaio) entangled in (maaia) the world-play – attachment to relatives, wealth, status etc – and (bhoolio) forgets – the purpose of/opportunity offered by human birth.

(Jo jo) whatever (karam = deeds, keeo = done) things one does (lag-i = attached, laalach = greed) in greed that has (aap-u) the self (bandhaaio) tied/bound to (tih tih) all of those, i.e. keeps doing the same – in birth after birth. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਮਝ ਨ ਪਰੀ ਬਿਖੈ ਰਸ ਰਚਿਓ ਜਸੁ ਹਰਿ ਕੋ ਬਿਸਰਾਇਓ ॥ ਸੰਗਿ ਸੁਆਮੀ ਸੋ ਜਾਨਿਓ ਨਾਹਿਨ ਬਨੁ ਖੋਜਨ ਕਉ ਧਾਇਓ ॥੧॥

Samajẖ na parī bikẖai ras racẖi▫o jas har ko bisrā▫i▫o.  Sang su▫āmī so jāni▫o nāhin ban kẖojan ka▫o ḏẖā▫i▫o. ||1||

 

S/he does not (samajh = understanding, pari = get) realize that (rachio) getting engrossed in (ras) pleasures of (bikhai/Vishay) vices (bisraaio) causes to forget (jas-u = praise) virtues of (har-i) the Almighty – which need to be emulated.

(Suaami) the Master is (sang-i) with the creature, but s/he (naahin) is not (jaanio = known) aware of (so) that, i.e. doesn’t look within, but (dhaaio) runs to (ban-u) the jungle (kau) to (khojan) search IT. 1.

 

Page 703

 

ਰਤਨੁ ਰਾਮੁ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਤਾ ਕੋ ਗਿਆਨੁ ਨ ਪਾਇਓ ॥ ਜਨ ਨਾਨਕ ਭਗਵੰਤ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਓ ॥੨॥੧॥

Raṯan rām gẖat hī ke bẖīṯar ṯā ko gi▫ān na pā▫i▫o.  Jan Nānak bẖagvanṯ bẖajan bin birthā janam gavā▫i▫o. ||2||1||

 

S/he does not (paaio) obtain (giaan-u) awareness of (ratan = jewel) the valuable wealth – presence of (raam) the Almighty who (bheetar-i) is in (ghatt) the body/mind (hi) itself.

Says (jan) the humble ninth Nanak: (Bin-u = without) by ignoring (bhajan) to remember virtues of (bhagvant = the master of fortune) the Almighty, the human being (gavaaio = loses, birtha = without use) wastes (janam-u) human birth – which is the opportunity to remember and thus unite with the Almighty. 2. 1.

 

—————————————————–

 

Note: In this Shabad, the ninth Guru expresses the anxious state of a common human being who realizes s/he is not living by Hukam or Divine commands. S/he commits transgressions and then engages in many rituals for atonement. However s/he remains afraid of the metaphorical Jam – the agent of Divine justice – who sends the erring souls for reincarnation. The only way to overcome this is to be aware of Divine commands and obey them as no rituals work.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੯ ॥ ਹਰਿ ਜੂ ਰਾਖਿ ਲੇਹੁ ਪਤਿ ਮੇਰੀ ॥ ਜਮ ਕੋ ਤ੍ਰਾਸ ਭਇਓ ਉਰ ਅੰਤਰਿ ਸਰਨਿ ਗਹੀ ਕਿਰਪਾ ਨਿਧਿ ਤੇਰੀ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 9.  Har jū rākẖ leho paṯ merī.  Jam ko ṯarās bẖa▫i▫o ur anṯar saran gahī kirpā niḏẖ ṯerī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raag Jaitsri. O (joo/ji) revered (har-i) Almighty, please (raakh-i l-ehu) preserve (meyri) my (pat-i) honor, i.e. enable me to shun vices to attain union with You.

Having committed numerous misdeeds, I (bhaio = happens) have (traas) fear (antar-i) in my (ur) mind, (ko) of being taken by (jam) the agent of Divine justice – who will not let me get to You; I have therefore (gahi = held) sought (teyri) Your (saran-i) sanctuary, o (nidh-i = treasure of, kirpa = kindness) kind Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਹਾ ਪਤਿਤ ਮੁਗਧ ਲੋਭੀ ਫੁਨਿ ਕਰਤ ਪਾਪ ਅਬ ਹਾਰਾ ॥ ਭੈ ਮਰਬੇ ਕੋ ਬਿਸਰਤ ਨਾਹਿਨ ਤਿਹ ਚਿੰਤਾ ਤਨੁ ਜਾਰਾ ॥੧॥

Mahā paṯiṯ mugaḏẖ lobẖī fun karaṯ pāp ab hārā.  Bẖai marbe ko bisraṯ nāhin ṯih cẖinṯā ṯan jārā. ||1||

 

I have been a (mahaa = great) terrible (patit = fallen) wrong-doer, (mugadh) foolish not to obey Divine commands, the Divine laws of nature; I am (lobhi = greedy) self-serving, but (phun-i) then have (ab) now (haara = got defeated) got tired of (karat) committing (paap) transgressions which have deprived me of peace.

I (naahin) cannot (bisrat) forget, i.e. am ever in, (bhai) fear (ko = of) about what would happen on (marbey) death, i.e. I would be put in cycles of rebirth; (tih) that (chinta) anxiety (jaara = burns, tan = body) has me depressed. 1.

 

ਕੀਏ ਉਪਾਵ ਮੁਕਤਿ ਕੇ ਕਾਰਨਿ ਦਹ ਦਿਸਿ ਕਉ ਉਠਿ ਧਾਇਆ ॥ ਘਟ ਹੀ ਭੀਤਰਿ ਬਸੈ ਨਿਰੰਜਨੁ ਤਾ ਕੋ ਮਰਮੁ ਨ ਪਾਇਆ ॥੨॥

Kī▫e upāv mukaṯ ke kāran ḏah ḏis ka▫o uṯẖ ḏẖā▫i▫ā.  Gẖat hī bẖīṯar basai niranjan ṯā ko maram na pā▫i▫ā. ||2||

 

I (keeay) have made (upaav) efforts (key kaaran-i = for the sake of) to attain (mukat-i) emancipation from rebirth by (dhaaia) running (kau) to (dah = ten, dis-i = directions) all over, i.e. engaging in worship of gods/goddesses, rituals and superstitions.

(Niranjan-u = unstained) the pristine Master (basai) dwells (bheetar-i) in my (ghatt) body/mind (hi) itself, but I have not tried to (paaiaa = obtain, maram-u = mystery) become aware (ko) of (ta) That, i.e. I have not followed the guru’s guidance to find the Almighty within and emulate Divine virtues. 2.

 

ਨਾਹਿਨ ਗੁਨੁ ਨਾਹਿਨ ਕਛੁ ਜਪੁ ਤਪੁ ਕਉਨੁ ਕਰਮੁ ਅਬ ਕੀਜੈ ॥ ਨਾਨਕ ਹਾਰਿ ਪਰਿਓ ਸਰਨਾਗਤਿ ਅਭੈ ਦਾਨੁ ਪ੍ਰਭ ਦੀਜੈ ॥੩॥੨॥

Nāhin gun nāhin kacẖẖ jap ṯap ka▫un karam ab kījai.  Nānak hār pari▫o sarnāgaṯ abẖai ḏān parabẖ ḏījai. ||3||2||

 

I have (naahin) no (gun-u) virtue; (naahain = not, kachh-u = any) no (jap-u = recitation) Mantras or (tap) austerities have worked; (kaun-u) which other (karam-u) actions should I (ab) now (keejai) perform, i.e. I do not know how to escape vices and therefore rebirth.

I have (haar-i = lost) given up and (pario) placed myself (saran = sanctuary + gat-i = emancipation) in Your emancipating care, o (prabh) Master; please (deejai) give me (daan = alms) the benediction of (abhai) fearlessness – ability to live in Your obedience, so as not to be afraid of  Jam, the agent of Divine justice – who does not let an erring soul unite with You, and instead sends it for rebirth, says ninth Nanak.  3. 2.

 

———————————————-

 

ਜੈਤਸਰੀ ਮਹਲਾ ੯ ॥ ਮਨ ਰੇ ਸਾਚਾ ਗਹੋ ਬਿਚਾਰਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਮਿਥਿਆ ਮਾਨੋ ਸਗਰੋ ਇਹੁ ਸੰਸਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 9.  Man re sācẖā gaho bicẖārā.  Rām nām bin mithi▫ā māno sagro ih sansārā. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raag Jaitsri. (Rey) o (man) my mind, (bichaara) contemplate virtues 0f (saachaa) the Eternal and (gaho = hold) remember and emulate them.

(Maano = accept) be aware that (sagro) everything we do in (ihu) this (sansaara) world except emulation of (naam) virtues of (raam) the all-pervasive Master, (mithiaa = false) will not accompany us to the hereafter. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾ ਕਉ ਜੋਗੀ ਖੋਜਤ ਹਾਰੇ ਪਾਇਓ ਨਾਹਿ ਤਿਹ ਪਾਰਾ ॥ ਸੋ ਸੁਆਮੀ ਤੁਮ ਨਿਕਟਿ ਪਛਾਨੋ ਰੂਪ ਰੇਖ ਤੇ ਨਿਆਰਾ ॥੧॥

Jā ka▫o jogī kẖojaṯ hāre pā▫i▫o nāhi ṯih pārā.  So su▫āmī ṯum nikat pacẖẖāno rūp rekẖ ṯe ni▫ārā. ||1||

 

The Almighty, in (khojat) searching (ja kau) whom (jogi) the Yogis (haarey) fail, it is not possible to (paaio) find (tih) That (paara) Infinite Master – by wandering, as the Yogis do.

(Pachhaano = recognize) perceive (so) that (suaami) Master (nikatt-i) near (tum) you; but remember, IT (niaara = different) has no (roop) form or (reykh = lines on hands and feet) identification marks. 1.

 

ਪਾਵਨ ਨਾਮੁ ਜਗਤ ਮੈ ਹਰਿ ਕੋ ਕਬਹੂ ਨਾਹਿ ਸੰਭਾਰਾ ॥ ਨਾਨਕ ਸਰਨਿ ਪਰਿਓ ਜਗ ਬੰਦਨ ਰਾਖਹੁ ਬਿਰਦੁ ਤੁਹਾਰਾ ॥੨॥੩॥

Pāvan nām jagaṯ mai har ko kabhū nāhi sambẖārā.  Nānak saran pari▫o jag banḏan rākẖo biraḏ ṯuhārā. ||2||3||

 

(Mai) in (jagat = world) life, (naam-u) virtues (ko) of (har-i) the Almighty are (paavan) purifying but I have (kab-hoo naah-i) never (sambhaara) kept them in mind.

I have now (pario) placed myself (saran-i = sanctuary) in care of You, the Almighty, whom (jag = world) all creatures (bandan = pay obeisance) invoke; please (raakhahu) maintain (tuhaara) Your (birad-u) tradition of – preserving the honor of those who come to Your sanctuary, says the ninth Nanak. 2. 3.

 

SGGS pp 700-702, Jaitsri M: 5, Shabads 1-13.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੩         ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Jaitsri, (ghar-u 3) to be sung to the third beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕੋਈ ਜਾਨੈ ਕਵਨੁ ਈਹਾ ਜਗਿ ਮੀਤੁ ॥ ਜਿਸੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਸੋਈ ਬਿਧਿ ਬੂਝੈ ਤਾ ਕੀ ਨਿਰਮਲ ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

Ko▫ī jānai kavan īhā jag mīṯ.  Jis ho▫e kirpāl so▫ī biḏẖ būjẖai ṯā kī nirmal rīṯ. ||1|| rahā▫o.

 

(Koi) some rare person (jaanai = knows) understands (kavan-u) who, i.e. the Almighty alone, is the lasting (meet-u) friend/companion (eehaa) in this (jag) world.

(Jis-u) one to whom the Almighty (hoey) is (kripaal-u) kind – to give this understanding – (soee) that person (boojhai) understands this (bidh-i) state; (reet = practice) conduct (ta ki) of that person is (nirmal = free of dirt) virtuous – as s/he is conscious of the Master’s presence with him/her.1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਤ ਪਿਤਾ ਬਨਿਤਾ ਸੁਤ ਬੰਧਪ ਇਸਟ ਮੀਤ ਅਰੁ ਭਾਈ ॥ ਪੂਰਬ ਜਨਮ ਕੇ ਮਿਲੇ ਸੰਜੋਗੀ ਅੰਤਹਿ ਕੋ ਨ ਸਹਾਈ ॥੧॥

Māṯ piṯā baniṯā suṯ banḏẖap isat mīṯ ar bẖā▫ī.  Pūrab janam ke mile sanjogī anṯėh ko na sahā▫ī. ||1||

 

(Maat) the mother, (pitaa) father, (banita) spouse, (sut = sons) children, (bandhap) relatives, (istt) loved ones (ar-u) and (bhaai = brothers) siblings.

They (miley) are obtained, i.e. we get them, (sanjogi) because of association in (poorab) past (janam) births, but (ko na) none of them (sahaaee) is helpful (antah-i) at the end – when the soul faces consequences of deeds. 1.

 

ਮੁਕਤਿ ਮਾਲ ਕਨਿਕ ਲਾਲ ਹੀਰਾ ਮਨ ਰੰਜਨ ਕੀ ਮਾਇਆ ॥ ਹਾ ਹਾ ਕਰਤ ਬਿਹਾਨੀ ਅਵਧਹਿ ਤਾ ਮਹਿ ਸੰਤੋਖੁ ਨ ਪਾਇਆ ॥੨॥

Mukaṯ māl kanik lāl hīrā man ranjan kī mā▫i▫ā.  Hā hā karaṯ bihānī avḏẖahi ṯā mėh sanṯokẖ na pā▫i▫ā. ||2||

 

(Maal/maala) necklaces (mukat-i) of pearls, (kanik) gold, (laal) rubies and (heera) jewels (maaia = play the role) provide (ranjan) pleasure (ki) of (man) the mind.

(Avdhah-i) life (bihaani) passes (karat = doing, ha ha = craving) wanting more and more; but (santokh = contentment) satisfaction is not (paaia) obtained (mah-i) in (ta) that – this way. 2.

 

ਹਸਤਿ ਰਥ ਅਸ੍ਵ ਪਵਨ ਤੇਜ ਧਣੀ ਭੂਮਨ ਚਤੁਰਾਂਗਾ ॥ ਸੰਗਿ ਨ ਚਾਲਿਓ ਇਨ ਮਹਿ ਕਛੂਐ ਊਠਿ ਸਿਧਾਇਓ ਨਾਂਗਾ ॥੩॥

Hasaṯ rath asav pavan ṯej ḏẖaṇī bẖūman cẖaṯurāʼngā.  Sang na cẖāli▫o in mėh kacẖẖū▫ai ūṯẖ siḏẖā▫i▫o nāʼngā. ||3||

 

One may have (hast-i) elephants, (rath) chariots, (asv) horses which run (teyj) fast like (pavan) air; be (dhani) rich and (bhooman) a land owner; and have (chaturaanga) four types of forces namely mounted on elephants, vehicles, horses and on foot.

(Na kachhooai) nothing (in mah-i) out of these (chaalio) goes (sang-i) with the soul; one (ootth-i sidhaaio) departs (naanga) naked, i.e. all these are of no consideration in the hereafter. 3.

 

ਹਰਿ ਕੇ ਸੰਤ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਕੇ ਤਾ ਕੈ ਹਰਿ ਹਰਿ ਗਾਈਐ ॥ ਨਾਨਕ ਈਹਾ ਸੁਖੁ ਆਗੈ ਮੁਖ ਊਜਲ ਸੰਗਿ ਸੰਤਨ ਕੈ ਪਾਈਐ ॥੪॥੧॥

Har ke sanṯ pari▫a parīṯam parabẖ ke ṯā kai har har gā▫ī▫ai.  Nānak īhā sukẖ āgai mukẖ ūjal sang sanṯan kai pā▫ī▫ai. ||4||1||

 

(Sant) seekers of (har-i) the Almighty are (pria, preetam = beloved) loved by (prabh) the Master; let us therefore (gaaeeai = sing) praise and emulate virtues of (har-i har-i) the Almighty (ta kai = their) in their company.

(Sukh-u) peace (eeha = here) in life and acceptance as being (oojal = clean, mukh = face) free of blemish (aagai = ahead) in the hereafter; these (paaeeai) are attained by being (sang-i) in the company of (santan) the saints/seekers, says the fifth Nanak. 4. 1.

 

————————————————–

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੩ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 gẖar 3 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Jaitsri, (dupadey) of two stanzas (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator wh0 may be known with the true guru’s grace/guidance.

 

Note: In this Shabad, the fifth Guru uses the state of mind of an unmarried girl who does not know the bliss of married life and asks the married friends about it. Similarly a seeker of God wishes to know how it feels to be the presence of the Almighty, from those who have experienced this. She is told that the Almighty is formless, is not perceived physically, but experienced within through listening to, praising and emulating IT’s virtues. Understanding about Akal Purakh, the Eternal Master, is obtained in holy company, the Sadhsangat.

 

ਦੇਹੁ ਸੰਦੇਸਰੋ ਕਹੀਅਉ ਪ੍ਰਿਅ ਕਹੀਅਉ ॥ ਬਿਸਮੁ ਭਈ ਮੈ ਬਹੁ ਬਿਧਿ ਸੁਨਤੇ ਕਹਹੁ ਸੁਹਾਗਨਿ ਸਹੀਅਉ ॥੧॥ ਰਹਾਉ ॥

Ḏeh sanḏesaro kahī▫a▫o pari▫a kahī▫a▫o.  Bisam bẖa▫ī mai baho biḏẖ sunṯe kahhu suhāgan sahī▫a▫o. ||1|| rahā▫o.

 

Please (deyh-u) give me (sandeysro) message of, i.e. tell me about, (pria) the beloved Almighty; (kaheeau = says) what IT is like and (kaheeau) tell me how IT would be pleased – how to have vision of God.

I (bhaee) am (bisam) fascinated (suntey) listening to God being described in (bah-u) many (bidh-i) ways, – and wish to meet IT – o (suhaagan) fortunate soul-wives, my (saheeau) friends, – who have the Beloved with them -, (kahah-u) tell me about IT.

(Rahaau) dwell on this and contemplate.

 

ਕੋ ਕਹਤੋ ਸਭ ਬਾਹਰਿ ਬਾਹਰਿ ਕੋ ਕਹਤੋ ਸਭ ਮਹੀਅਉ ॥ ਬਰਨੁ ਨ ਦੀਸੈ ਚਿਹਨੁ ਨ ਲਖੀਐ ਸੁਹਾਗਨਿ ਸਾਤਿ ਬੁਝਹੀਅਉ ॥੧॥

Ko kahṯo sabẖ bāhar bāhar ko kahṯo sabẖ mahī▫a▫o.  Baran na ḏīsai cẖihan na lakẖī▫ai suhāgan sāṯ būjẖhī▫a▫o. ||1||

 

(Ko) some (kahto) say IT is (baaahar-i baahar-i) outside (sabh) everywhere and some say IT is (maheeau) within (sabh = all) everyone.

And that IT is not (deesai = seen) recognized by (baran-u) colour or (lakheeai) known by (chihan-u) shape/features; o (suhaagan) fortunate soul-wives, please (bujhaheeau = cause to understand) tell me (saat-i) the truth – and how to find IT. 1.

 

ਸਰਬ ਨਿਵਾਸੀ ਘਟਿ ਘਟਿ ਵਾਸੀ ਲੇਪੁ ਨਹੀ ਅਲਪਹੀਅਉ ॥ ਨਾਨਕੁ ਕਹਤ ਸੁਨਹੁ ਰੇ ਲੋਗਾ ਸੰਤ ਰਸਨ ਕੋ ਬਸਹੀਅਉ ॥੨॥੧॥੨॥

Sarab nivāsī gẖat gẖat vāsī lep nahī alaphī▫a▫o.  Nānak kahaṯ sunhu re logā sanṯ rasan ko bashī▫a▫o. ||2||1||2||

 

The saints reply: IT (nivaasi) abides (sarab) everywhere and (vaasi) dwells (ghatt-i ghatt-i) in everybody/mind, but has no (leyp-u = coating) stain as IT is (alpaheeau) untouched – by the world-play, i.e. do not try to recognize IT thinking IT has attributes like the human beings.

(Kahat) says fifth Nanak: (Sunh-u) listen (rey) o (loga) people, God (basaheeau) dwells on (rasan) the tongues (ko) of (sant) the seekers, i.e. IT is known by virtues as praised by the seekers – so join Sadhsangat, the holy congregation where virtues and commands of the Almighty are recounted, and learnt to practice. 2. 1. 2.

 

—————————————————-

 

ਜੈਤਸਰੀ ਮ: ੫ ॥ ਧੀਰਉ ਸੁਨਿ ਧੀਰਉ ਪ੍ਰਭ ਕਉ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Ḏẖīra▫o sun ḏẖīra▫o parabẖ ka▫o. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. I (dheerau) get solace (sun-i) listening (kau) to (dheerau) the peace-giving virtues of the Almighty.

(Rahaau) dwell on this and contemplate.

ਜੀਅ ਪ੍ਰਾਨ ਮਨੁ ਤਨੁ ਸਭੁ ਅਰਪਉ ਨੀਰਉ ਪੇਖਿ ਪ੍ਰਭ ਕਉ ਨੀਰਉ ॥੧॥

Jī▫a parān man ṯan sabẖ arpa▫o nīra▫o pekẖ parabẖ ka▫o nīra▫o. ||1||

 

I (arpau) offer my (jeea) soul, (praan) life, (man-u) mind, (tan-u) body, (sabh-u) everything (peykh-i kau) seeing (neerau) near me the Almighty, who is (neerau) near everyone. 1.

 

ਬੇਸੁਮਾਰ ਬੇਅੰਤੁ ਬਡ ਦਾਤਾ ਮਨਹਿ ਗਹੀਰਉ ਪੇਖਿ ਪ੍ਰਭ ਕਉ ॥੨॥

Besumār be▫anṯ bad ḏāṯā manėh gahīra▫o pekẖ parabẖ ka▫o. ||2||

 

(Prabh) the Almighty is (beysumaar) beyond appraisal, is (beyant-u) infinite and (badd) great (data = provider) benefactor; (peykh-i kau) seeing IT’s virtues, I (gaheerau = hold, manah-i = in mind) keep them in mind. 2.

 

ਜੋ ਚਾਹਉ ਸੋਈ ਸੋਈ ਪਾਵਉ ਆਸਾ ਮਨਸਾ ਪੂਰਉ ਜਪਿ ਪ੍ਰਭ ਕਉ ॥੩॥
Jo cẖāha▫o so▫ī so▫ī pāva▫o āsā mansā pūra▫o jap parabẖ ka▫o. ||3||

 

(Jo) whatever I (chaahau) wish I (paavau) obtain (soi soi) all that; (aasa) wishes and (mansa) desires are (poorau) fulfilled (jap-i) by invoking (prabh kau) the Almighty. 3.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਮਨਿ ਵਸਿਆ ਦੂਖਿ ਨ ਕਬਹੂ ਝੂਰਉ ਬੁਝਿ ਪ੍ਰਭ ਕਉ ॥੪॥੨॥੩॥

Gur parsāḏ Nānak man vasi▫ā ḏūkẖ na kabhū jẖūra▫o bujẖ parabẖ ka▫o. ||4||2||3||

 

The Almighty (vasiaa) abides (man-i) in the mind (prasaad-i) with grace/guidance of (gur) the guru; (bujh-i = understanding) perceiving the Almighty with me, I do not have to (jhoorau) wail (dookh-i) due to distress, i.e. suffering does not visit one who obeys the Almighty. 4. 2. 3

 

—————————————-

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਲੋੜੀਦੜਾ ਸਾਜਨੁ ਮੇਰਾ ॥ ਘਰਿ ਘਰਿ ਮੰਗਲ ਗਾਵਹੁ ਨੀਕੇ ਘਟਿ ਘਟਿ ਤਿਸਹਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Loṛīḏaṛā sājan merā.  Gẖar gẖar mangal gāvhu nīke gẖat gẖat ṯisėh baserā. ||1|| rahā▫o.

Composition of the fifth Guru in Raga Jaitsri. The Almighty (saajan-u) friend (meyra) of all is (lorreedrra) sought after by all.

(Ghar-i ghar-i = in every house) let us all (gaavh-u) sing (neekey) the great (mangal) songs of joy to know that (tisah-i) IT’s (baseyra) abode is (ghatt-i ghatt-i) in every mind/body. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੂਖਿ ਅਰਾਧਨੁ ਦੂਖਿ ਅਰਾਧਨੁ ਬਿਸਰੈ ਨ ਕਾਹੂ ਬੇਰਾ ॥ ਨਾਮੁ ਜਪਤ ਕੋਟਿ ਸੂਰ ਉਜਾਰਾ ਬਿਨਸੈ ਭਰਮੁ ਅੰਧੇਰਾ ॥੧॥

Sūkẖ arāḏẖan ḏūkẖ arāḏẖan bisrai na kāhū berā.  Nām japaṯ kot sūr ujārā binsai bẖaram anḏẖerā. ||1||

 

IT should (araadhan-u) be remembered (sookh-i) in comfort and (dookh-i) in distress and not (bisrai) be forgotten (kaahoo) any (beyra) time, i.e. Naam/Divine commands/laws of nature are applicable at all times.

(Japat-i) by remembering and practice of (naam-u) Divine virtues, the mind experiences (ujaara) the light of (kott-i = crore/ten million) millions of (soor) suns and (andheyra) darkness of (bharam) delusion – whether the Almighty is present everywhere – (binsai) is banished. 1.

 

ਥਾਨਿ ਥਨੰਤਰਿ ਸਭਨੀ ਜਾਈ ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ॥ ਸੰਤਸੰਗਿ ਪਾਵੈ ਜੋ ਨਾਨਕ ਤਿਸੁ ਬਹੁਰਿ ਨ ਹੋਈ ਹੈ ਫੇਰਾ ॥੨॥੩॥੪॥
Thān thananṯar sabẖnī jā▫ī jo ḏīsai so ṯerā.  Saṯsang pāvai jo Nānak ṯis bahur na ho▫ī hai ferā. ||2||3||4||

 

O Almighty, You are present (thaan-i) in all places and (thanantar-i) between places, (sabhnee jaaee) everywhere; (jo) whatever (deesai) is seen is (teyra = your) created by You.

Says the fifth Nanak: (Jo) one who (paavai) receives (santsang-i = company guru) the guru’s guidance, finds You; (tis-u = that) that person is not (hoey = happens, pheyra = return) reborn (bahur-i) again. 2. 3. 4.

 

Page 701

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੪ ਦੁਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 5 gẖar 4 ḏupḏe  Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fifth Guru in Raga Jaitsri, (dupdey) of two stanzas, (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/guidance.

ਅਬ ਮੈ ਸੁਖੁ ਪਾਇਓ ਗੁਰ ਆਗ੍ਯ੍ਯਿ ॥ ਤਜੀ ਸਿਆਨਪ ਚਿੰਤ ਵਿਸਾਰੀ ਅਹੰ ਛੋਡਿਓ ਹੈ ਤਿਆਗ੍ਯ੍ਯਿ ॥੧॥ ਰਹਾਉ ॥
Ab mai sukẖ pā▫i▫o gur āga▫y.  Ŧajī si▫ānap cẖinṯ visārī ahaʼn cẖẖodi▫o hai ṯi▫āga▫y. ||1|| rahā▫o.

I have (ab) now (paaio) attained (sukh-u) peace of mind. I (taji) gave up (siaanap) cleverness, (visaari = forgot) stopped (chint) thinking of other things, (chhoddio, tiaagaiyay) gave up (aha’n) vanity, and followed (aagiyay) instructions of (gur) the guru; 1.

(Rahaau) dwell on this and contemplate.

 

ਜਉ ਦੇਖਉ ਤਉ ਸਗਲ ਮੋਹਿ ਮੋਹੀਅਉ ਤਉ ਸਰਨਿ ਪਰਿਓ ਗੁਰ ਭਾਗਿ ॥ ਕਰਿ ਕਿਰਪਾ ਟਹਲ ਹਰਿ ਲਾਇਓ ਤਉ ਜਮਿ ਛੋਡੀ ਮੋਰੀ ਲਾਗਿ ॥੧॥

Ja▫o ḏekẖ▫a▫u ṯa▫o sagal mohi mohī▫a▫o ṯa▫o saran pari▫o gur bẖāg.  Kar kirpā tahal har lā▫i▫o ṯa▫o jam cẖẖodī morī lāg. ||1||

 

(Jau) when I (deykhau) looked around, (tao) then I found (sagal) all human beings (moheeau = enticed) possessed (moh-i) by attachment to the world-play, i.e. there is none to guide, (tau) then I (bhaag-i = ran) lost no time to (pario) place myself (saran-i) in care of the guru.

The guru (kari-i kirpa) kindly (laaio) put me in (ttahal) service, i.e. taught me to live by virtues and commands, of (har-i) the Almighty; (tau) then (jam-i) the agent of death/vices (chhooddi) stopped (laag-i) engagement (meyri = my) with me, i.e. vices no longer tempt me. 1.

 

ਤਰਿਓ ਸਾਗਰੁ ਪਾਵਕ ਕੋ ਜਉ ਸੰਤ ਭੇਟੇ ਵਡ ਭਾਗਿ ॥ ਜਨ ਨਾਨਕ ਸਰਬ ਸੁਖ ਪਾਏ ਮੋਰੋ ਹਰਿ ਚਰਨੀ ਚਿਤੁ ਲਾਗਿ ॥੨॥੧॥੫॥

Ŧari▫o sāgar pāvak ko ja▫o sanṯ bẖete vad bẖāg.  Jan Nānak sarab sukẖ pā▫e moro har cẖarnī cẖiṯ lāg. ||2||1||5||

 

I (tario = swam) got across (saagar-u) ocean (ko) of (paavak) fire, i.e. have overcome vices (jau = when) since I (vadd bhag-i) fortunately (bheyttey) met (sant) saints i.e. joined holy congregation.

Says (jan) the humble fifth Nanak: I have (paaey) obtained all (sukh) comforts since (moro) my (chit) mind has been (lag-i) attached (charni) to feet of (har-i) the Almighty, i.e. since I submitted to Divine virtues and commands. 2. 1. 5.

 

—————————————

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਮਨ ਮਹਿ ਸਤਿਗੁਰ ਧਿਆਨੁ ਧਰਾ ॥ ਦ੍ਰਿੜ੍ਹ੍ਹਿਓ ਗਿਆਨੁ ਮੰਤ੍ਰੁ ਹਰਿ ਨਾਮਾ ਪ੍ਰਭ ਜੀਉ ਮਇਆ ਕਰਾ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Man mėh saṯgur ḏẖi▫ān ḏẖarā.  Ḏariṛhi▫o gi▫ān manṯar har nāmā parabẖ jī▫o ma▫i▫ā karā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. I (dharaa = kept, dhiaan-u = attention) focused on the teachings of (satigur) the true guru (mah-i) in my (man) mind.

 (Jeeo) the revered (prabh) Master (kara = did/bestowed, maiaa = grace) graciously (drirrhio = made firm) imparted firm (giaan-u) awareness of (naama) virtues and commands of (har-i) the Almighty as (mantr-u = teaching) guide for life. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਾਲ ਜਾਲ ਅਰੁ ਮਹਾ ਜੰਜਾਲਾ ਛੁਟਕੇ ਜਮਹਿ ਡਰਾ ॥ ਆਇਓ ਦੁਖ ਹਰਣ ਸਰਣ ਕਰੁਣਾਪਤਿ ਗਹਿਓ ਚਰਣ ਆਸਰਾ ॥੧॥

Kāl jāl ar mahā janjālā cẖẖutke jamėh darā.  Ā▫i▫o ḏukẖ haraṇ saraṇ karuṇāpaṯ gahi▫o cẖaraṇ āsrā. ||1||

 

I (aaio) came to Divine (saran) sanctuary, and invoked (aasra = support) protection of the Almighty’s (charan) feet, who being (karunapat-i) compassionate (dukh = distress/suffering, haran = dispeller) provides solace.

I have been (chhuttkey) freed of (jaal = net/web, kaal = death – spiritual death) the influence of temptations, (ar-u) and (janjaala/jagjaala = net of the world) entanglements/attachment to the world-play as well as (ddaraa) the fear (jamah-i) of Divine justice. 1.

 

ਨਾਵ ਰੂਪ ਭਇਓ ਸਾਧਸੰਗੁ ਭਵ ਨਿਧਿ ਪਾਰਿ ਪਰਾ ॥ ਅਪਿਉ ਪੀਓ ਗਤੁ ਥੀਓ ਭਰਮਾ ਕਹੁ ਨਾਨਕ ਅਜਰੁ ਜਰਾ ॥੨॥੨॥੬॥

Nāv rūp bẖa▫i▫o sāḏẖsang bẖav niḏẖ pār parā.  Api▫o pī▫o gaṯ thī▫o bẖarmā kaho Nānak ajar jarā. ||2||2||6||

 

(Saadhsang-u) the holy congregation (bhaio = became) is (roop = form) like (naav) a boat by which one (paraa = lands, paar-i = far shore) gets across (bhav = world, nidh-i = treasure – of water) the world-ocean.

I joined holy congregation, (peeo) drank (apio/amrit) life-giving elixir, i.e. got awareness of Divine virtues; and (bharma) doubt about omnipresence of the Almighty (gat-u = end, theeo = became) ended, i.e. I see IT everywhere; I now (jaraa) can bear (ajar-u) the unbearable, i.e. have been able to dissolve ego, says the fifth Nanak. 2. 2. 6.

 

————————————————

 

Note: In this Shabad, the fifth Guru motivates to follow the guru’s teachings to lead life to deserve Divine grace. Those who do so, do not commit transgressions and hence, enjoy peace and happiness.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਜਾ ਕਉ ਭਏ ਗੋਵਿੰਦ ਸਹਾਈ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਸਗਲ ਸਿਉ ਵਾ ਕਉ ਬਿਆਧਿ ਨ ਕਾਈ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Jā ka▫o bẖa▫e govinḏ sahā▫ī.  Sūkẖ sahj ānanḏ sagal si▫o vā ka▫o bi▫āḏẖ na kā▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. Those (ja kau) to whom (govind = master of universe) the Almighty (bhaey) be (sahaaee) helpful, i.e. bestows grace,

 (Na kaaee = not any) no (biaadh-i) affliction comes near (kau) to (va) them; they have all (sookh) peace, (sahj) poise and (aanand = bliss/joy) happiness. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੀਸਹਿ ਸਭ ਸੰਗਿ ਰਹਹਿ ਅਲੇਪਾ ਨਹ ਵਿਆਪੈ ਉਨ ਮਾਈ ॥ ਏਕੈ ਰੰਗਿ ਤਤ ਕੇ ਬੇਤੇ ਸਤਿਗੁਰ ਤੇ ਬੁਧਿ ਪਾਈ ॥੧॥

Ḏīsėh sabẖ sang rahėh alepā nah vi▫āpai un mā▫ī.  Ėkai rang ṯaṯ ke beṯe saṯgur ṯe buḏẖ pā▫ī. ||1||

 

They (deesah-i) are seen (sang-i) in company of (sabh) all but (rahah-i) remain (aleypa = untouched) free of their influences; (maai/maaia) temptations of the world-play do not (viaapai) affect (un) them.

They are imbued (rang-i) with love of (eykai = only one) the Almighty alone, they (beytey = knower) are aware of (tat = the reality) Divine virtues within, having (paaee) obtained (budh-i) understanding (tey) from (satigur) the true guru. 1.

 

ਦਇਆ ਮਇਆ ਕਿਰਪਾ ਠਾਕੁਰ ਕੀ ਸੇਈ ਸੰਤ ਸੁਭਾਈ ॥ ਤਿਨ ਕੈ ਸੰਗਿ ਨਾਨਕ ਨਿਸਤਰੀਐ ਜਿਨ ਰਸਿ ਰਸਿ ਹਰਿ ਗੁਨ ਗਾਈ ॥੨॥੩॥੭॥

Ḏa▫i▫ā ma▫i▫ā kirpā ṯẖākur kī se▫ī sanṯ subẖā▫ī.  Ŧin kai sang Nānak nisṯarī▫ai jin ras ras har gun gā▫ī. ||2||3||7||

 

Those on whom (daiaa) compassion, (maiaa) grace and (kirpa) kindness of (tthaakur) the Master is bestowed, (seyee) they are (sant) saintly (subhaaee) by nature.

One in (tin kai) their (sang-i) company (tareeai = get across, nis = night of/transitory life/world) is not reborn; they are those (jin) who (gaaee = sing) praise and live by (gun) virtues of (har-i) the Almighty (ras-i ras-i) with relish/love, says the fifth Nanak. 2. 3. 7.

 

————————————————-

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਗੋਬਿੰਦ ਜੀਵਨ ਪ੍ਰਾਨ ਧਨ ਰੂਪ ॥ ਅਗਿਆਨ ਮੋਹ ਮਗਨ ਮਹਾ ਪ੍ਰਾਨੀ ਅੰਧਿਆਰੇ ਮਹਿ ਦੀਪ ॥੧॥ ਰਹਾਉ ॥
Jaiṯsarī mėhlā 5.  Gobinḏ jīvan parān ḏẖan rūp.  Agi▫ān moh magan mahā parānī anḏẖi▫āre mėh ḏīp. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. Naam or Virtues of (gobind) the Master of universe are our (jeevan, praan) very life, (dhan) wealth and (roop) good looks.

(Praani) the mortal is (magan = engrossed) caught in (mahaa = great) strong (moh) attachment to the world-play – relatives, wealth, status etc – due to (agiaan) ignorance of Naam, which could act as (deep) a lamp (mah-i) in (andhiaare) darkness/ignorance. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਫਲ ਦਰਸਨੁ ਤੁਮਰਾ ਪ੍ਰਭ ਪ੍ਰੀਤਮ ਚਰਨ ਕਮਲ ਆਨੂਪ ॥ ਅਨਿਕ ਬਾਰ ਕਰਉ ਤਿਹ ਬੰਦਨ ਮਨਹਿ ਚਰ੍ਹਾਵਉ ਧੂਪ ॥੧॥

Safal ḏarsan ṯumrā parabẖ parīṯam cẖaran kamal ānūp.  Anik bār kara▫o ṯih banḏan manėh cẖarĥāva▫o ḏẖūp. ||1||

 

O (preetam) Beloved (prabh) Master, (darsan = sight) awareness and practice of (tumra) Your virtues and commands is (saphal) fruitful; Your (kamal) lotus (charan) feet are (aanoop) unique, i.e. nothing equals obedience to You as way of life.
I (karau = do) pay (bandan) obeisance on (tih) them – Lotus Feet – (anik = numerous, baar = times) all the time and (chahaavau) offer (manah-i) the mind as (dhoop) incense – that is Your worship. 1.

ਹਾਰਿ ਪਰਿਓ ਤੁਮ੍ਹ੍ਹਰੈ ਪ੍ਰਭ ਦੁਆਰੈ ਦ੍ਰਿੜ੍ਹ੍ਹੁ ਕਰਿ ਗਹੀ ਤੁਮ੍ਹ੍ਹਾਰੀ ਲੂਕ ॥ ਕਾਢਿ ਲੇਹੁ ਨਾਨਕ ਅਪੁਨੇ ਕਉ ਸੰਸਾਰ ਪਾਵਕ ਕੇ ਕੂਪ ॥੨॥੪॥੮॥

Hār pari▫o ṯumĥrai parabẖ ḏu▫ārai ḏariṛĥu kar gahī ṯumĥārī lūk.  Kādẖ leho Nānak apune ka▫o sansār pāvak ke kūp. ||2||4||8||

 

O (prabh) Master, (haar-i = lost) having failed elsewhere, I (pario) have placed myself (tumhrai) at Your (duaarai) door, and (drirrh kar-i) firmly (gahi = hold) on (tumhaari) Your (look = hideout – for protection) care/protection.

Please (kaaddh-i l-ehu) take out (apuney = own) Your servant, from (sansaar) this world-(koop) well/ocean of (paavak = fire) vices, says the fifth Nanak. 2. 4. 8.

 

——————————————————-

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਕੋਈ ਜਨੁ ਹਰਿ ਸਿਉ ਦੇਵੈ ਜੋਰਿ ॥ ਚਰਨ ਗਹਉ ਬਕਉ ਸੁਭ ਰਸਨਾ ਦੀਜਹਿ ਪ੍ਰਾਨ ਅਕੋਰਿ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Ko▫ī jan har si▫o ḏevai jor. Cẖaran gaha▫o baka▫o subẖ rasnā ḏījėh parān akor. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Jaitsri. If (koee) some (jan-u) person (deyvai jor-i) unites me (sio) with (har-i) the Almighty,

I shall (gahau) hold his/her (charan) feet, (bakau) say (subh) good words, i.e. praise him/her and (deejah-i = give) make (akor-i) an offering of my (praan) life, i.e. I shall do the bidding of that person. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਨੁ ਤਨੁ ਨਿਰਮਲ ਕਰਤ ਕਿਆਰੋ ਹਰਿ ਸਿੰਚੈ ਸੁਧਾ ਸੰਜੋਰਿ ॥ ਇਆ ਰਸ ਮਹਿ ਮਗਨੁ ਹੋਤ ਕਿਰਪਾ ਤੇ ਮਹਾ ਬਿਖਿਆ ਤੇ ਤੋਰਿ ॥੧॥

Man ṯan nirmal karaṯ ki▫āro har sincẖai suḏẖā sanjor.  ▫ā ras mėh magan hoṯ kirpā ṯe mahā bikẖi▫ā ṯe ṯor. ||1||

 

Such a person (nirmal karat) purifies his/her (man-u) mind and (tan-u) body and (kiaaro = plot of soil) total being by (sinchai = irrigating) washing (sanjor-i) them well with, i.e. his/her thoughts and deeds are purified by awareness of, (sudhaa = elixir) virtues of (har-i) the Almighty.

(T-e) with (kirpa) kindness/grace of the Almighty, s/he (hot) remains (magan-u) engrossed (mah-i) in (iaa) this (ras) joy, (tor-i) breaking with (mahaa) the powerful (bikhiaa) vices. 1.

 

Page 702

 

ਆਇਓ ਸਰਣਿ ਦੀਨ ਦੁਖ ਭੰਜਨ ਚਿਤਵਉ ਤੁਮ੍ਹ੍ਹਰੀ ਓਰਿ ॥ ਅਭੈ ਪਦੁ ਦਾਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਕੋ ਪ੍ਰਭ ਨਾਨਕ ਬੰਧਨ ਛੋਰਿ
॥੨॥੫॥੯॥

Ā▫i▫o saraṇ ḏīn ḏukẖ bẖanjan cẖiṯva▫o ṯumĥrī or.  Abẖai paḏ ḏān simran su▫āmī ko parabẖ Nānak banḏẖan cẖẖor. ||2||5||9||

 

O Almighty, You are (bhanjan) the destroyer of (dukh) distress of (deen) the hapless; I (chitvau) think in (tumhri) Your (or-i) direction, i.e. look only to You, and have (aaio = come) placed myself in Your (sarn-i = sanctuary) care.

Please give me (daan-u = alms) the benediction of (simran) remembrance (ko) of (suaami = Master) Your virtues and grant me (pad-u) the state of (abhai) fearless-ness from rebirth; You are (chhor-i) the deliverer from (bandhan = bondage) attachment to the world-play – relatives, wealth, status etc. 2. 5. 9.

 

—————————————————–

 

Note: The Shabad below uses allegories to describe the seeker’s love for the Almighty.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਚਾਤ੍ਰਿਕ ਚਿਤਵਤ ਬਰਸਤ ਮੇਂਹ ॥ ਕ੍ਰਿਪਾ ਸਿੰਧੁ ਕਰੁਣਾ ਪ੍ਰਭ ਧਾਰਹੁ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਕੋ ਨੇਂਹ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Cẖāṯrik cẖiṯvaṯ barsaṯ meʼnh.  Kirpā sinḏẖ karuṇā parabẖ ḏẖārahu har parem bẖagaṯ ko neʼnh. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. (Chaatrik) the rain bird (chitvat = thinks of) looks forward to (mey’nh) rain (barsat) falling – so that a drop falls into its mouth – which is above the head.

O (prabh) Master, You are (Sindh = a big river) an ocean of (kripa) kindness; please (dhaarhu) bestow (karuna) grace to grant me (ney’nh = love) liking for (preym = love, bhagat-i = devotion) loving devotion. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਸੂਖ ਚਕਵੀ ਨਹੀ ਚਾਹਤ ਅਨਦ ਪੂਰਨ ਪੇਖਿ ਦੇਂਹ ॥ ਆਨ ਉਪਾਵ ਨ ਜੀਵਤ ਮੀਨਾ ਬਿਨੁ ਜਲ ਮਰਨਾ ਤੇਂਹ ॥੧॥

Anik sūkẖ cẖakvī nahī cẖāhaṯ anaḏ pūran pekẖ deʼnh.  Ān upāv na jīvaṯ mīnā bin jal marnā ṯeʼnh. ||1||

 

Chakvi – the female bird that wishes to keep seeing the male Chakva but can do so only in daylight – does not (chaahat) want (anik) numerous (sookh) comforts; it gets (pooran) total (anad/anand) happiness (peykh-i) seeing (dey’nh) daylight.

(Meena) the fish cannot (jeevat) live by (aan) other (upaav = efforts) means; (t-enh) it (marna) dies (bin-u) without (jal) water. 1.

 

ਹਮ ਅਨਾਥ ਨਾਥ ਹਰਿ ਸਰਣੀ ਅਪੁਨੀ ਕ੍ਰਿਪਾ ਕਰੇਂਹ ॥ ਚਰਣ ਕਮਲ ਨਾਨਕੁ ਆਰਾਧੈ ਤਿਸੁ ਬਿਨੁ ਆਨ ਨ ਕੇਂਹ ॥੨॥੬॥੧੦॥

Ham anāth nāth har sarṇī apunī kirpā kareʼnh.  Cẖaraṇ kamal Nānak ārāḏẖai ṯis bin ān na keʼnh. ||2||6||10||

 

(Ham) we (anaath = master-less) are hapless and seek to be in (sarni) care of (har-i) the Almighty (naath) Master; please (karey’nh = do) bestow (apuni = own) Your (kripa) kindness, such that

Nanak the fifth (aaraadhai) invokes (kamal = lotus, charan = feet) protection of the Almighty; there is (aan na) none (key’nh = any) other (bin-u) except (tis-u) that – to help. 2. 6. 10.

 

—————————————————

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਮਨਿ ਤਨਿ ਬਸਿ ਰਹੇ ਮੇਰੇ ਪ੍ਰਾਨ ॥ ਕਰਿ ਕਿਰਪਾ ਸਾਧੂ ਸੰਗਿ ਭੇਟੇ ਪੂਰਨ ਪੁਰਖ ਸੁਜਾਨ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Man ṯan bas rahe mere parān.  Kar kirpā sāḏẖū sang bẖete pūran purakẖ sujān. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. The Almighty is (meyrey) my (praan) life; IT (bas-i rahey) dwells in my (man-i) mind and (tan-i) body, i.e. my thoughts and actions are guided by the Almighty.

IT (kar-i kirpa) was kind that I sought (sang-i) company of (saadhoo) the guru (bheytte) found (pooran purakh) the all-pervasive (sujaan) Omniscient Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਪ੍ਰੇਮ ਠਗਉਰੀ ਜਿਨ ਕਉ ਪਾਈ ਤਿਨ ਰਸੁ ਪੀਅਉ ਭਾਰੀ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ਕੁਦਰਤਿ ਕਵਨ ਹਮ੍ਹ੍ਹਾਰੀ ॥੧॥

Parem ṯẖag▫urī jin ka▫o pā▫ī ṯin ras pī▫a▫o bẖārī.  Ŧā kī kīmaṯ kahaṇ na jā▫ī kuḏraṯ kavan hamĥārī. ||1||

 

Those (jin kau) in whose minds IT (paaee) puts (tthagaauri = drug to rob) the intoxicating drug of (prem) love, i.e. whom IT motivates to loving devotion, (tin) they (peeau) drink (bhaari = heavy) the great (ras-u) elixir, i.e. practice Divine virtues and commands.

(Ta ki) their (keemat-i = price) state (na jaaee) cannot (kahan-u) be told; (kavan) what (kudrat-i) power/ability do (hamaari = mine) I have to appraise them, i.e. their state is beyond description. 1.

ਲਾਇ ਲਏ ਲੜਿ ਦਾਸ ਜਨ ਅਪੁਨੇ ਉਧਰੇ ਉਧਰਨਹਾਰੇ ॥ ਪ੍ਰਭੁ ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਓ ਨਾਨਕ ਸਰਣਿ ਦੁਆਰੇ ॥੨॥੭॥੧੧॥

Lā▫e la▫e laṛ ḏās jan apune uḏẖre uḏẖāranhāre.  Parabẖ simar simar simar sukẖ pā▫i▫o Nānak saraṇ ḏu▫āre. ||2||7||11||

 

The Almighty (laaey laey) attaches (apuney = own) IT’s (daas jan) servants to IT’s (larr-i) robe, i.e. motivates them to devotion; those (udhranhaarey) come to be saved (udhrey) are saved.

One (paaio) attains this (sukh-u) bliss (simar-i siamr-i simar-i = remember in three ways) by being conscious of IT in thought, word and deed, and seeking (saran-i) sanctuary in (duaarey) gate, i.e. of the Almighty, says the fifth Nanak. 2. 7. 11.

 

————————————————–

 

Note: The Shabad below recognizes that there are numerous life forms but it is only in human birth that one understands the need to obey Divine commands and attain union with the Almighty. The other life forms do not have the intellect to think, and act only to fulfill their physical needs. The fifth Guru prays on behalf of the creatures to enable to overcome ignorance, be aware of and live as the Creator commands. The way to participate in holy congregation where virtues and commands are praised, and their practice learnt.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਆਏ ਅਨਿਕ ਜਨਮ ਭ੍ਰਮਿ ਸਰਣੀ ॥ ਉਧਰੁ ਦੇਹ ਅੰਧ ਕੂਪ ਤੇ ਲਾਵਹੁ ਅਪੁਨੀ ਚਰਣੀ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Ā▫e anik janam bẖaram sarṇī.  Uḏẖar ḏeh anḏẖ kūp ṯe lāvhu apunī cẖarṇī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raag Jaitsri: O Almighty, (bhram-i) having wandered through (anik) numerous (janam = births) life forms, where I could not attain union with You; I, now having got human birth – which is an opportunity to unite with You -, (aaey = came) have placed myself in Your (sarni = sanctuary) care and obedience.

In this (deyh = body) human birth, please (udhar-u) pull me out (tey) from (andh) the blind (koop) well, i.e. save me from being blinded by attachments to the world-play – like relatives, wealth, rivalries and status etc. which cause to pursue material and physical pleasures alone -, and (laavhu) attach me to (apni = own) Your (charni) feet, i.e. enable me to live by Your Naam or virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਕਿਛੁ ਕਰਮੁ ਨ ਜਾਨਾ ਨਾਹਿਨ ਨਿਰਮਲ ਕਰਣੀ ॥ ਸਾਧਸੰਗਤਿ ਕੈ ਅੰਚਲਿ ਲਾਵਹੁ ਬਿਖਮ ਨਦੀ ਜਾਇ ਤਰਣੀ ॥੧॥

Gi▫ān ḏẖi▫ān kicẖẖ karam na jānā nāhin nirmal karṇī.  Sāḏẖsangaṯ kai ancẖal lāvhu bikẖam naḏī jā▫e ṯarṇī. ||1||

 

I neither (jaana = know) possess (kichh-u) any (giaan-u = spiritual knowledge) awareness of Your virtues and commands, (dhiaan-u) what to focus on and what (karam-u) virtuous deeds to perform, (naahin) nor is my (karni) conduct (nirmal = free of dirt) vice-free.

Please (laavh-u) attach me to (anchal) the scarf of, i.e. enable me to join, (saadhsangat-i) the holy congregation – where one gets awareness of Your virtues and commands as well as learns how to live by them; so that I (jaaey) can (tarni = swim) get across (bikham) the difficult-to-cross (nadi) river, i.e. I am able to overcome the powerful temptations in the world-play. 1.

 

ਸੁਖ ਸੰਪਤਿ ਮਾਇਆ ਰਸ ਮੀਠੇ ਇਹ ਨਹੀ ਮਨ ਮਹਿ ਧਰਣੀ ॥ ਹਰਿ ਦਰਸਨ ਤ੍ਰਿਪਤਿ ਨਾਨਕ ਦਾਸ ਪਾਵਤ ਹਰਿ ਨਾਮ ਰੰਗ ਆਭਰਣੀ ॥੨॥ ੮॥੧੨॥

Sukẖ sampaṯ mā▫i▫ā ras mīṯẖe ih nahī man mėh ḏẖarṇī.  Har ḏarsan ṯaripaṯ Nānak ḏās pāvaṯ har nām rang ābẖarṇī. ||2||8||12||

 

(Sukh) comforts, (sampat-i) wealth, (meetthey = sweet) the tempting (ras-u) pleasures of (maaiaa) the world-play; may I not (dharni) keep (ih) these (mah-i) in my (man) mind, i.e. may I not be attached to them.

May I (paavat) obtain (tripat-i) satisfaction of receiving (darsan = sight) vision, i.e. awareness of virtues and commands, of (har-i) the Almighty to live by them; may (rang) love for Naam of (har-i) the Almighty be my (aabharni = ornaments) adornment – by which You may like and accept me for union with You, supplicates fifth Nanak. 2. 8. 12.

 

—————————————————

 

ਜੈਤਸਰੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜਨ ਸਿਮਰਹੁ ਹਿਰਦੈ ਰਾਮ ॥ ਹਰਿ ਜਨ ਕਉ ਅਪਦਾ ਨਿਕਟਿ ਨ ਆਵੈ ਪੂਰਨ ਦਾਸ ਕੇ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

Jaiṯsarī mėhlā 5.  Har jan simrahu hirḏai rām.  Har jan ka▫o apḏā nikat na āvai pūran ḏās ke kām. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Jaitsri. O (jan = servants) seekers of (har-i) the Almighty, (simrh-u) remember (raam) the all-pervasive Master (hirdai) in mind.

 (Apda) distress does not (aavai) come (nikatt-i) near (har-i jan) a seeker of the Almighty; all (kaam = work) purposes/aspirations of (daas) the servant are (pooran) accomplished. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੋਟਿ ਬਿਘਨ ਬਿਨਸਹਿ ਹਰਿ ਸੇਵਾ ਨਿਹਚਲੁ ਗੋਵਿਦ ਧਾਮ ॥ ਭਗਵੰਤ ਭਗਤ ਕਉ ਭਉ ਕਿਛੁ ਨਾਹੀ ਆਦਰੁ ਦੇਵਤ ਜਾਮ ॥੧॥

Kot bigẖan binsahi har sevā nihcẖal goviḏ ḏẖām.  Bẖagvanṯ bẖagaṯ ka▫o bẖa▫o kicẖẖ nāhī āḏar ḏevaṯ jām. ||1||

 

(Kott-i = crore/ten million) all (bighan) obstacles on path to (nihchal = unmoving) the eternal (dhaam) abode of (govid/gobind) the Master (binsah-i = destroyed) are removed by (seyva = service) obedience to commands of (har-i) the Almighty – the laws of nature.

(Bhagat) a devotee of (bhagvant = master of fortune) the Almighty has (kichh-u naahi = not any) no fear; (jam/jam) the agent of death (deyvat = gives) shows (aadar-u) respect – and does not touch. 1.

 

ਤਜਿ ਗੋਪਾਲ ਆਨ ਜੋ ਕਰਣੀ ਸੋਈ ਸੋਈ ਬਿਨਸਤ ਖਾਮ ॥ ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਗਹੁ ਨਾਨਕ ਸੁਖ ਸਮੂਹ ਬਿਸਰਾਮ ॥੨॥੯॥੧੩॥

Ŧaj gopāl ān jo karṇī so▫ī so▫ī binsaṯ kẖām.  Cẖaran kamal hirḏai gahu Nānak sukẖ samūh bisrām. ||2||9||13||

 

(Jo) whatever things we (karni) do (taj-i = forsaking) forgetting (gopaal) the Sustainer; (soi soi) all of them (khaam = raw) are unproductive and (binsat = perish) wasted.

Therefore, (gah-u) hold (charan kamal) the lotus feet, i.e. keep in mind Divine virtues and commands, and you will get (samooh) all (sukh-u) comforts and (bisraam = rest) peace of mind, says the fifth Nanak. 2. 9. 13