SGGS pp 884-886, Raamkali M; 5, Shabads 5-11.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਅੰਗੀਕਾਰੁ ਕੀਆ ਪ੍ਰਭਿ ਅਪਨੈ ਬੈਰੀ ਸਗਲੇ ਸਾਧੇ ॥ ਜਿਨਿ ਬੈਰੀ ਹੈ ਇਹੁ ਜਗੁ ਲੂਟਿਆ ਤੇ ਬੈਰੀ ਲੈ ਬਾਧੇ ॥੧॥

Rāmkalī mėhlā 5.  Angīkār kī▫ā parabẖ apnai bairī sagle sāḏẖe.  Jin bairī hai ih jag lūti▫ā ṯe bairī lai bāḏẖe. ||1||

 

Composition of the fifth Guru in Raga Raamkali. One whose (angeekaar-u) side (prabh-i) the Master (apnai = own) of all (keeaa = does) takes, i.e. motivates/helps, s/he (saadhey = controls) overcomes (sagley) all (bairi = adversaries) the vices.

(Bairi) the vices (jin-i) which (loottiaa) rob (ih-u) this (jag-u) world, i.e. afflicted everyone, but one who receives Divine grace, (la-i) gets hold of, and (baadh-e) binds/overcomes, (tey) those (bairi) vices. 1.

 

ਸਤਿਗੁਰੁ ਪਰਮੇਸਰੁ ਮੇਰਾ ॥ ਅਨਿਕ ਰਾਜ ਭੋਗ ਰਸ ਮਾਣੀ ਨਾਉ ਜਪੀ ਭਰਵਾਸਾ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Saṯgur parmesar merā.  Anik rāj bẖog ras māṇī nā▫o japī bẖarvāsā ṯerā. ||1|| rahā▫o.

 

O Almighty, You are (meyra) my (satigur-u) true guru and (parmeysar-u) Supreme Master.

I have reposed (bharvaasaa) faith (teyra = your) in You; I (japi) keep in mind Your (naau) virtues and commands – and by not committing any transgressions – I (maani) enjoy the comforts of (anik) numerous (raaj) kingdoms/kings and (bhog = consume) enjoy (ras) objects of pleasure, i.e. there is both peace and joy. 1.

 (Rahaau) pause and reflect on this. =====================

 

ਚੀਤਿ ਨ ਆਵਸਿ ਦੂਜੀ ਬਾਤਾ ਸਿਰ ਊਪਰਿ ਰਖਵਾਰਾ ॥ ਬੇਪਰਵਾਹੁ ਰਹਤ ਹੈ ਸੁਆਮੀ ਇਕ ਨਾਮ ਕੈ ਆਧਾਰਾ ॥੨॥

Cẖīṯ na āvas ḏūjī bāṯā sir ūpar rakẖvārā.  Beparvāhu rahaṯ hai su▫āmī ik nām kai āḏẖārā. ||2||

 

With the Almighty (rakhvaara) protector (oopar-i) over my (sir) head, any (dooji) other (baata = talk) idea does not (aavas-i) come (chheet-i) to mind.

The mind (bahai) remains (beyparvaah-u) carefree, with (aadhaara) relying on conformance (kai) to Naam/virtues of (ik) the One (suaami) Master, i.e. one who leads life by Divine virtues and commands has no worries as s/he commits no transgressions. 2.

 

ਪੂਰਨ ਹੋਇ ਮਿਲਿਓ ਸੁਖਦਾਈ ਊਨ ਨ ਕਾਈ ਬਾਤਾ ॥ ਤਤੁ ਸਾਰੁ ਪਰਮ ਪਦੁ ਪਾਇਆ ਛੋਡਿ ਨ ਕਤਹੂ ਜਾਤਾ ॥੩॥

Pūran ho▫e mili▫o sukẖ▫ḏā▫ī ūn na kā▫ī bāṯā.  Ŧaṯ sār param paḏ pā▫i▫ā cẖẖod na kaṯhū jāṯā. ||3||

 

S/he (hoey) becomes (pooran) accomplished when s/he (milio) finds the Almighty (sukhdaaee = giver of comforts/peace) the source of succor and is not left (oon) bereft of (kaaee) any (baata) thing – nothing is left to be desired.

S/he (paaiaa) finds (saar-u) the Sublime (tat-u) reality and thus attains (param) the Supreme (pad) status; s/he does not (chhodd-i) leave to (jaata) go (katahoo) anywhere – has firm faith in the Almighty. 3.

 

ਬਰਨਿ ਨ ਸਾਕਉ ਜੈਸਾ ਤੂ ਹੈ ਸਾਚੇ ਅਲਖ ਅਪਾਰਾ ॥ ਅਤੁਲ ਅਥਾਹ ਅਡੋਲ ਸੁਆਮੀ ਨਾਨਕ ਖਸਮੁ ਹਮਾਰਾ ॥੪॥੫॥

Baran na sāka▫o jaisā ṯū hai sācẖe alakẖ apārā.  Aṯul athāh adol su▫āmī Nānak kẖasam hamārā. ||4||5||

 

I (na saakau) cannot (baran) describe (jaisa) what You are like, o (saachey) Eternal Master; You are (alakh) ineffable and (apaara) Infinite.

(Hamaara) our (suaami, khasam-u) Master is (atul = un-weighable) beyond measure, (athaah = bottomless) unfathomable and (addol = unwavering) unchanging, says fifth Nanak. 4. 5.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਤੂ ਦਾਨਾ ਤੂ ਅਬਿਚਲੁ ਤੂਹੀ ਤੂ ਜਾਤਿ ਮੇਰੀ ਪਾਤੀ ॥ ਤੂ ਅਡੋਲੁ ਕਦੇ ਡੋਲਹਿ ਨਾਹੀ ਤਾ ਹਮ ਕੈਸੀ ਤਾਤੀ ॥੧॥

Rāmkalī mėhlā 5.

Ŧū ḏānā ṯū abicẖal ṯūhī ṯū jāṯ merī pāṯī.  Ŧū adol kaḏe dolėh nāhī ṯā ham kaisī ṯāṯī. ||1||

 

Composition of the fifth Guru in Raga Raamkali. O Almighty, (too) You are (daanaa = wise) Omniscient and (abichal-u – immovable) Eternal; (too) You are, i.e. it is because you are my master that I have, (meyri) my (jaat-i = caste, paat-i = lineage) status – high standing.

(Too) You are (addol-u) unshakable and (kadey naahi) never (ddollah-i) waver; (ta) then (kaisi) what (taati) heat/anxiety can (ham) I have? – as I try to emulate Your virtues 1.

 

ਏਕੈ ਏਕੈ ਏਕ ਤੂਹੀ ॥ ਏਕੈ ਏਕੈ ਤੂ ਰਾਇਆ ॥ ਤਉ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ėkai ekai ek ṯūhī.  Ėkai ekai ṯū rā▫i▫ā.  Ŧa▫o kirpā ṯe sukẖ pā▫i▫ā. ||1|| rahā▫o.

 

There is (eykai) One, (eykai) only one Master; that (eyk) One is (toohi) You alone. You are (eykai eykai) the lone (raaiaa) Sovereign Master; one (paaiaa) obtains (sukh-u = comfort/peace) abode in You and settles down (tey) by (tumri) Your (kirpa = kindness) grace. 1.

(Rahaau) pause and reflect on this.

 

ਤੂ ਸਾਗਰੁ ਹਮ ਹੰਸ ਤੁਮਾਰੇ ਤੁਮ ਮਹਿ ਮਾਣਕ ਲਾਲਾ ॥ ਤੁਮ ਦੇਵਹੁ ਤਿਲੁ ਸੰਕ ਨ ਮਾਨਹੁ ਹਮ ਭੁੰਚਹ ਸਦਾ ਨਿਹਾਲਾ ॥੨॥

Ŧū sāgar ham hans ṯumāre ṯum mėh māṇak lālā.  Ŧum ḏevhu ṯil sank na mānhu ham bẖuncẖah saḏā nihālā. ||2||

 

(Too) You are (saagar-u = sea) the Mansrovar lake where the Hans – swan-like birds – abide and pick pearls to live on; You have (maanak, laala = pearls and rubies) virtues (mah-i) in (tum) You – Your remembrance enables to live by those virtues.

(Tum) You (deyvh-u) give and do not (maanh-u) have even (til-u = sesame seed) a bit of (sank) hesitation; (ham) we (bhunchah = consume) enjoy Your benedictions and remain (sadaa) ever (nihaala) satiated/happy. 2.

 

ਹਮ ਬਾਰਿਕ ਤੁਮ ਪਿਤਾ ਹਮਾਰੇ ਤੁਮ ਮੁਖਿ ਦੇਵਹੁ ਖੀਰਾ ॥ ਹਮ ਖੇਲਹ ਸਭਿ ਲਾਡ ਲਡਾਵਹ ਤੁਮ ਸਦ ਗੁਣੀ ਗਹੀਰਾ ॥੩॥

Ham bārik ṯum piṯā hamāre ṯum mukẖ ḏevhu kẖīrā.  Ham kẖelah sabẖ lād ladāvėh ṯum saḏ guṇī gahīrā. ||3||

 

(Ham) we are (baarik) the children, (too) You are (hamaarey) our (pitaa = father) parent, and (deyvhu = give) feed (kheera) milk to our (mukh-i) mouth, i.e. give the wherewithal for the soul – impart awareness of virtues and commands to live by.

(Ham) we (kheylah-i) play and You (laadd laddavah-i) pamper us; (tum) You are (sad) ever (gaheera = deep) profound (guni) in virtues, i.e. maintain your gracious nature. 3.

 

ਤੁਮ ਪੂਰਨ ਪੂਰਿ ਰਹੇ ਸੰਪੂਰਨ ਹਮ ਭੀ ਸੰਗਿ ਅਘਾਏ ॥ ਮਿਲਤ ਮਿਲਤ ਮਿਲਤ ਮਿਲਿ ਰਹਿਆ ਨਾਨਕ ਕਹਣੁ ਨ ਜਾਏ ॥੪॥੬॥

Ŧum pūran pūr rahe sampūran ham bẖī sang agẖā▫e.  Milaṯ milaṯ milaṯ mil rahi▫ā Nānak kahaṇ na jā▫e. ||4||6||

 

(Tum) You are (pooran) full of virtues and (rahey) are (sampooran) ever full of virtues – ever kind to the creatures; (sang-i = in company) by being in Your care, (ham) we (bhi) also (aghaaey) remain satiated.

You (mil-i rahiaa) are with us (milat – thrice, three ways) meeting through listening, faith and obedience to Your commands; this state (na jaaey) cannot (kahn-u = told) be described, says fifth Nanak. 4. 6.

 

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Note: According to an old practice, some people worship by dancing in temples or on stage. These dances require the stage with canopy and accompanying music. In the Shabad below, the fifth Guru shows how every creature is engaged in dancing to the tune/commands of the Almighty. Like the dancers dance to the music provided by the musical instruments, we act by the perceptions of the various sensory organs.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਰ ਕਰਿ ਤਾਲ ਪਖਾਵਜੁ ਨੈਨਹੁ ਮਾਥੈ ਵਜਹਿ ਰਬਾਬਾ ॥ ਕਰਨਹੁ ਮਧੁ ਬਾਸੁਰੀ ਬਾਜੈ ਜਿਹਵਾ ਧੁਨਿ ਆਗਾਜਾ ॥ ਨਿਰਤਿ ਕਰੇ ਕਰਿ ਮਨੂਆ ਨਾਚੈ ਆਣੇ ਘੂਘਰ ਸਾਜਾ ॥੧॥

Rāmkalī mėhlā 5.  Kar kar ṯāl pakẖāvaj nainhu māthai vajėh rabābā.  Karnahu maḏẖ bāsurī bājai jihvā ḏẖun āgājā.  Niraṯ kare kar manū▫ā nācẖai āṇe gẖūgẖar sājā. ||1||

 

Everyone dances to the Divine scheme of things (kar-i = making) using (kar) the hands as (taal) the cymbals, (nainh-u) the eyes as (pakhaavaj-u) the drum – acting by what the eyes see  around us – and (rabaaba) stringed musical instrument (vajah-i) play (maathai) on the forehead – as the brain directs.

Whatever we hear is like (madh-u/madhur) the sweet (baasuri) flute (baajai) playing (karnah-u) in the ears and (jihva) the tongue (agaaja) produces (dhun-i) the sound – we talk based on what we see and hear.

 (Karey kar-i) performing, (nirat-i) the dance is (manooaa) the mind; it (naachai) dances (aaney) bringing (ghooghar) anklets with bells (saaja) fitted on the ankles – a devotee acts according to awareness received from the celestial music playing within. 1.

 

ਰਾਮ ਕੋ ਨਿਰਤਿਕਾਰੀ ॥ ਪੇਖੈ ਪੇਖਨਹਾਰੁ ਦਇਆਲਾ ਜੇਤਾ ਸਾਜੁ ਸੀਗਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Rām ko nirṯikārī.  Pekẖai pekẖanhār ḏa▫i▫ālā jeṯā sāj sīgārī. ||1|| rahā▫o.

 

These are (niraat-ikaari) the dancers (ko) of (raam) the Almighty, i.e. those who dance/act according to Divine commands.

(Daiaala) the compassionate Master (peykhanhaar-u) is the watcher, and (peykhai) sees (jeyta = as much) all (saaj-u) arrangement and (seegaari) adornment – like Hukmi hukam chala-e raahu; Nanak vigsai veparvaahu (Japji Paurri 3) – the Almighty causes things to happen and is happy to watch. 1.

(Rahaau) pause and reflect on this.

 

ਆਖਾਰ ਮੰਡਲੀ ਧਰਣਿ ਸਬਾਈ ਊਪਰਿ ਗਗਨੁ ਚੰਦੋਆ ॥ ਪਵਨੁ ਵਿਚੋਲਾ ਕਰਤ ਇਕੇਲਾ ਜਲ ਤੇ ਓਪਤਿ ਹੋਆ ॥ ਪੰਚ ਤਤੁ ਕਰਿ ਪੁਤਰਾ ਕੀਨਾ ਕਿਰਤ ਮਿਲਾਵਾ ਹੋਆ ॥੨॥

Ākẖār mandlī ḏẖaraṇ sabā▫ī ūpar gagan cẖanḏo▫ā.  Pavan vicẖolā karaṯ ikelā jal ṯe opaṯ ho▫ā.  Pancẖ ṯaṯ kar puṯrā kīnā kiraṯ milāvā ho▫ā. ||2||

 

(Sabaaee) the whole (dharan-i) earth is (akhaar manddli) the stage/arena and (gagan) the sky is (chandoaa) the canopy (oopar-i = above) over it – arranged by the Creator.

The Creator first (karat) created (pavan) the air – gave the soul (vichola) within (ikeyla) alone, then (jal) the water, and finally (opat) made the creation (tey) with water, (kar-i) using (panch) the five (tat-u) elements (putra/putla) the body was (keena) created; (milaava) coming together of the soul and body came about based on (kirat) past deeds. 2.

 

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਜਰੇ ਚਰਾਗਾ ਚਹੁ ਕੁੰਟ ਭੀਤਰਿ ਰਾਖੇ ॥ ਦਸ ਪਾਤਉ ਪੰਚ ਸੰਗੀਤਾ ਏਕੈ ਭੀਤਰਿ ਸਾਥੇ ॥ ਭਿੰਨ ਭਿੰਨ ਹੋਇ ਭਾਵ ਦਿਖਾਵਹਿ ਸਭਹੁ ਨਿਰਾਰੀ ਭਾਖੇ ॥੩॥

Cẖanḏ sūraj ḏu▫e jare cẖarāgā cẖahu kunt bẖīṯar rākẖe.  Ḏas pāṯa▫o pancẖ sangīṯā ekai bẖīṯar sāthe.  Bẖinn bẖinn ho▫e bẖāv ḏikẖāvėh sabẖahu nirārī bẖākẖe. ||3||

 

The Creator created (duey) two (charaaga) lamps; (chand-u) the moon and (sooraj-u) the sun are (jaley) lit and (raakhey = kept) positioned to provide light in (chahu) all four (kuntt) quarters, i.e. to provide for all activities during day and night.

(Das) ten (paatau/paatar) actors – the five sensory organs and the five action organs of the body dance to (panch) the five (sangeeta) types of music playing (saathey) together (bheetar-i) within as perceived by the five sensory organs.

They (hoey) are (bhinn bhinn) all different, and (dikhaavah-i) show their (bhaav) plays; (sabhahu) all of them have (niraari) different (bhaakhey) language – different reactions from the body/mind. 3.

 

ਘਰਿ ਘਰਿ ਨਿਰਤਿ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਘਟਿ ਘਟਿ ਵਾਜੈ ਤੂਰਾ ॥ ਏਕਿ ਨਚਾਵਹਿ ਏਕਿ ਭਵਾਵਹਿ ਇਕਿ ਆਇ ਜਾਇ ਹੋਇ ਧੂਰਾ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬਹੁਰਿ ਨ ਨਾਚੈ ਜਿਸੁ ਗੁਰੁ ਭੇਟੈ ਪੂਰਾ ॥੪॥੭॥

Gẖar gẖar niraṯ hovai ḏin rāṯī gẖat gẖat vājai ṯūrā.  Ėk nacẖāvėh ek bẖavāvėh ik ā▫e jā▫e ho▫e ḏẖūrā.  Kaho Nānak so bahur na nācẖai jis gur bẖetai pūrā. ||4||7||

 

This (Nirat-i) dancing (hovai) is performed (ghar-i ghar-i = in every house) by everyone (din-u) day and (raati) night with (toora) trumpet (vaajai) playing (ghatt-i ghatt-i) in everyone – with individual perceptions.

But it is (eyk-i) the One Almighty who (nachaavah-i) causes to dance; (eyk-i) the same Master (bhavaavah-i) causes to go round; (ik-i = one type) some are caused to (aaey) come and (jaaey) go, (hoey) be (dhoora) dust – face ignominy of not being accepted by the Creator, and put in cycles of births and deaths

One (jis-u) who (bheyttai) finds (poora) the perfect guru and follows him, (so) that person does not (naachai) dance, i.e. is not born (bahur-i) again, says fifth Nanak. 4. 7.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਓਅੰਕਾਰਿ ਏਕ ਧੁਨਿ ਏਕੈ ਏਕੈ ਰਾਗੁ ਅਲਾਪੈ ॥ ਏਕਾ ਦੇਸੀ ਏਕੁ ਦਿਖਾਵੈ ਏਕੋ ਰਹਿਆ ਬਿਆਪੈ ॥ ਏਕਾ ਸੁਰਤਿ ਏਕਾ ਹੀ ਸੇਵਾ ਏਕੋ ਗੁਰ ਤੇ ਜਾਪੈ ॥੧॥

Rāmkalī mėhlā 5.  O▫ankār ek ḏẖun ekai ekai rāg alāpai.  Ėkā ḏesī ek ḏikẖāvai eko rahi▫ā bi▫āpai.  Ėkā suraṯ ekā hī sevā eko gur ṯe jāpai. ||1||

 

Composition of the fifth Guru in Raga Raamkali. One who has (eyk) the One (oankaar-i) Almighty in mind, hears (eykai) only one (dhun-i) tune and (alaapai) sings in (eykai) one (raag-u) musical measure, i.e. praises and emulates Divine virtues.

S/he considers him/her-self (eyka = one, d-esi = of the country) a resident of the one universe and (dikhaavai) shows (eyko) the One Master alone (rahiaa) being (biaapai = pervading) present everywhere.

S/he has only one (surat-i = consciousness) line of thought and thinks of (eyka hi) only one (s-eva = service) authority fit for obedience; that (eyko) One (jaapai) is understood (tey) from (gur) the guru. 1.

 

ਭਲੋ ਭਲੋ ਰੇ ਕੀਰਤਨੀਆ ॥ ਰਾਮ ਰਮਾ ਰਾਮਾ ਗੁਨ ਗਾਉ ॥ ਛੋਡਿ ਮਾਇਆ ਕੇ ਧੰਧ ਸੁਆਉ ॥੧॥ ਰਹਾਉ ॥

Bẖalo bẖalo re kīraṯnī▫ā.  Rām ramā rāmā gun gā▫o.  Cẖẖod mā▫i▫ā ke ḏẖanḏẖ su▫ā▫o. ||1|| rahā▫o.

 

(Rey) o dear, that person is (bhalo bhalo) a good (keertaneeaa) singer of praises of the Almighty; who sees (raam) the Almighty (ramaa) pervading everywhere and (gaau = sings) praises (raamaa) the Almighty, (chhodd-i) forsaking (dhandh) entanglements (key) of (maaiaa) the world-play and (suaao) self-will – transitory pleasures/gains. 1.

(Rahaau) pause and reflect on this.

 

ਪੰਚ ਬਜਿਤ੍ਰ ਕਰੇ ਸੰਤੋਖਾ ਸਾਤ ਸੁਰਾ ਲੈ ਚਾਲੈ ॥ ਬਾਜਾ ਮਾਣੁ ਤਾਣੁ ਤਜਿ ਤਾਨਾ ਪਾਉ ਨ ਬੀਗਾ ਘਾਲੈ ॥ ਫੇਰੀ ਫੇਰੁ ਨ ਹੋਵੈ ਕਬ ਹੀ ਏਕੁ ਸਬਦੁ ਬੰਧਿ ਪਾਲੈ ॥੨॥

 

Pancẖ bājiṯar kare sanṯokẖā sāṯ surā lai cẖālai.  Bājā māṇ ṯāṇ ṯaj ṯānā pā▫o na bīgā gẖālai.  Ferī fer na hovai kab hī ek sabaḏ banḏẖ pālai. ||2||

 

S/he (karey) keeps (panch) the five (bachitr = musicians) sensory organs (santokha = contented) under control and (chaalai) moves (lai = taking) according to (saat) the seven (suraa) notes of music.

(Baajaa) the musical instrument – the music to which s/he sings/acts by is (taj-i) forsaking thoughts of (maan-u) honor (taan-u) strength or (taana = change in music) wavering, and does not (ghaalai = do) take (paau = foot) a step (beegaa = crooked/wrong) out of tune, i.e. does not transgress from the path shown by Divine commands.

(Pheyri pheyr-u) turning round (na kab hi) never (hovai) happens in his/her case, i.e. s/he is not put in cycles of births and deaths. 2.

 

ਨਾਰਦੀ ਨਰਹਰ ਜਾਣਿ ਹਦੂਰੇ ॥ ਘੂੰਘਰ ਖੜਕੁ ਤਿਆਗਿ ਵਿਸੂਰੇ ॥ ਸਹਜ ਅਨੰਦ ਦਿਖਾਵੈ ਭਾਵੈ ॥ ਏਹੁ ਨਿਰਤਿਕਾਰੀ ਜਨਮਿ ਨ ਆਵੈ ॥੩॥

Nārḏī narhar jāṇ haḏūre.  Gẖūngar kẖaṛak ṯi▫āg visūre.  Sahj anand ḏikẖāvai bẖāvai.  Ėhu nirṯikārī janam na āvai. ||3||

 

(Jaan-i) deeming (narhar) the Almighty (hadoorey/hajoor) present with him/her is his/her (naaradi) worship as taught by the sage Narada – to those who waver. S/he has no need for (kharrak) sound of (ghooghar) bell-anklets and (tiaag-i) gives up (visoorey) anxieties.

S/he (dikhaavai) shows (bhaavai) play-fullness, i.e. experiences, (anand) joy with (sahj) poise.

(Ih-u = this) such (nritkaari = dancer) a person who dances to/obeys Divine commands (na) does not (aavai) come to the world (janam-i) taking birth, again. 3.

 

ਜੇ ਕੋ ਅਪਨੇ ਠਾਕੁਰ ਭਾਵੈ ॥ ਕੋਟਿ ਮਧਿ ਏਹੁ ਕੀਰਤਨੁ ਗਾਵੈ ॥ ਸਾਧਸੰਗਤਿ ਕੀ ਜਾਵਉ ਟੇਕ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਕੀਰਤਨੁ ਏਕ ॥੪॥੮॥

Je ko apne ṯẖākur bẖāvai.  Kot maḏẖ ehu kīrṯan gāvai.  Sāḏẖsangaṯ kī jāva▫o tek.  Kaho Nānak ṯis kīrṯan ek. ||4||8||

 

(Jey) if (ko) someone (bhaavai) is liked by (apney) his/her (tthaakur) Master; s/he is one (madhey) amongst (kott-i = crore/ten million) millions who (gaavai) sings (keertan-u) praise of the Almighty (ih-u) this way, i.e. conforms to Divine commands.

S/he (jaavau) goes to (tteyk = support) learn from (saadhsangat-i) the holy congregation. (Tis-u) there only (eyk) the One Almighty is the object of (keertan-u) praise, says fifth Nanak. 4. 8.

 

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Note: In this Shabad, the fifth Guru says people worship the same Almighty using different names for IT based on the language of the place of origin of their faith. But one who understands and follows the commands of the Almighty understands IT.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ ਕੋਈ ਸੇਵੈ ਗੁਸਈਆ ਕੋਈ ਅਲਾਹਿ ॥੧॥

Rāmkalī mėhlā 5.  Ko▫ī bolai rām rām ko▫ī kẖuḏā▫e.  Ko▫ī sevai gus▫ī▫ā ko▫ī alāhi. ||1||

 

Composition of the fifth Guru in Raga Raamkali. (Koee = someone) the Hindu (bolai = says) calls the Almighty Raam and (koee = someone) the Muslim calls IT Khudaaey/Khudaa. The Hindu (s-evai = serves) worships IT as Gusaeeaa/Gusaaee – Master of the world, the Muslim as (allaah-i) Allah. 1.

 

ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥

Kāraṇ karaṇ karīm.  Kirpā ḏẖār rahīm. ||1|| rahā▫o.

 

The Hindu says the Almighty is (kaaran) the cause of (karan) the all action/happening; the Muslim addresses IT as (kareem) gracious.

The Hindu calls IT (dhaar-i = bestower of, kirpa = kindness) kind and the Muslim calls IT Raheem – the merciful. 1.

(Rahaau) pause and reflect on this.

 

ਕੋਈ ਨਾਵੈ ਤੀਰਥਿ ਕੋਈ ਹਜ ਜਾਇ ॥ ਕੋਈ ਕਰੈ ਪੂਜਾ ਕੋਈ ਸਿਰੁ ਨਿਵਾਇ ॥੨॥

Ko▫ī nāvai ṯirath ko▫ī haj jā▫e.  Ko▫ī karai pūjā ko▫ī sir nivā▫e. ||2||

 

(Koee = someone) the Hindu (naavai) bathes (teerath-i) at places of pilgrimage – in India; the Muslim (jaa-e) goes to Hajj – pilgrimage to Mecca in Saudi Arabia.

The Hindu (karai) performs (pooja) worship – with flowers and lights – and the Muslim (nivaa-e) bows (sir-u) the head – in Namaaz, the Muslim prayer done five times a day. 2.

 

ਕੋਈ ਪੜੈ ਬੇਦ ਕੋਈ ਕਤੇਬ ॥ ਕੋਈ ਓਢੈ ਨੀਲ ਕੋਈ ਸੁਪੇਦ ॥੩॥

Ko▫ī paṛai beḏ ko▫ī kaṯeb.  Ko▫ī odẖai nīl ko▫ī supeḏ. ||3||

 

(Koee = someone) the Hindu (parrai) reads (beyd) the Vedas and the Muslim (kateyb = Semitic scriptures) Quran and Hadith.

The Muslim clergy (oddhai) wears (neel) blue and the Hindu (supeyd) white garments. 3.

 

ਕੋਈ ਕਹੈ ਤੁਰਕੁ ਕੋਈ ਕਹੈ ਹਿੰਦੂ ॥ ਕੋਈ ਬਾਛੈ ਭਿਸਤੁ ਕੋਈ ਸੁਰਗਿੰਦੂ ॥੪॥

Ko▫ī kahai ṯurak ko▫ī kahai hinḏū.  Ko▫ī bācẖẖai bẖisaṯ ko▫ī surginḏū. ||4||

 

(Koee = someone) one (kahai) calls him/herself (turak-u) a Muslim, and the other Hindu.

The Muslim (baachhai) desires (bhist/bahist) paradise and the Hindu (sugindu) swarg – the Hindu term for heaven. 4.

 

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ ਪ੍ਰਭ ਸਾਹਿਬ ਕਾ ਤਿਨਿ ਭੇਦੁ ਜਾਤਾ ॥੫॥੯॥

Kaho Nānak jin hukam pacẖẖāṯā.  Parabẖ sāhib kā ṯin bẖeḏ jāṯā. ||5||9||

 

All wish to find the Almighty, but says fifth Nanak: (Jin-i) those who (pachhaata = recognize) understand (hukam-u = order/commands) instructions given by the Creator to the soul; they (jaata) have understood (bheyd = mystery) what is to the liking (ka) of (prabh) the Almighty (sahib) Master – so as to act according and be acceptable for union with IT. 5. 9.

 

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Note: In this Shabad, the fifth Guru points out that on what is called physical death of a person is actually the merging back of the elements, the body is composed of, into the same elements in nature; and soul merges in the Supreme Spirit; so nothing dies. One should not therefore wail on the death of a dear one but take it as a play of the Creator.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥

Rāmkalī mėhlā 5.  Pavnai mėh pavan samā▫i▫ā.  Joṯī mėh joṯ ral jā▫i▫ā.  Mātī mātī ho▫ī ek.  Rovanhāre kī kavan tek. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  When people say someone has died, what actually happens is that; (pavan = air) the breath (asmaaiaa) merges (mah-i) in (pavnai) the air; (jot-i = light) the soul (ral-i jaaiaa) mixes (mah-i) in (joti = spirit) the Supreme Spirit – it came from.

(Maatti) the clay the body is made of and (maatti = dust) the earth (hoee) become (eyk) one, i.e. the body mixes in the soil when buried or cremated.

There is (kavan = what?) no (tteyk = support) justification for (rovanhaarey) the wailing person, i.e. there should be no wailing on death of a dear one. 1.

 

ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥

Ka▫un mū▫ā re ka▫un mū▫ā.  Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.

 

(Rey) o dear, (kaun-u) who has (mooaa) died, (kaun-u = who?) no one has died.

(Mil-i) in company of (giaani = knower of, Brahm = Creator) one who understands the reality, (karah-u = do, beechaara = reflection) reflect and you will realize that this is (tau) only (chalat-u) a play of the Creator. 1.

(Rahaau) pause and reflect on this.

 

ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥

Aglī kicẖẖ kẖabar na pā▫ī.  Rovanhār bẖė ūṯẖ siḏẖā▫ī.  Bẖaram moh ke bāʼnḏẖe banḏẖ.  Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2||

 

One (paaee = obtained) has (kichh-u na = not any) no (khabar-i = news) awareness of what lies (agli) ahead – in the hereafter; (rovanhaar-u) one who wails shall (bh-i) also (ootth-i = get up, sidhaaee = go) depart – so think how to avoid hardship in the hereafter.

The humans are (baandhey) bound by (bandh) bondage of (moh) attachments to the world-play – of relations, wealth, pleasures and so on – due to (bharam) the delusion that the Almighty is not watching, and that there will be no accountability.

Life (bhaiaa = being) is like (supan-u) a dream but the human (andh = blind) is blinded by attachments and (bhakhlaaey) talks aloud of his/her wealth, strengths and so on. 2.

 

ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥ ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥

Ih ṯa▫o racẖan racẖi▫ā karṯār.  Āvaṯ jāvaṯ hukam apār.  Nah ko mū▫ā na marṇai jog.  Nah binsai abẖināsī hog. ||3||

 

(Ih-u) this is (tau) only (rachan-u = creation) a play (rachiaa) created (kartaar-i) by the Creator; the soul (aavat) comes and (jaavat) goes (hukam-i) under commands (apaar-i) of the Infinite.

(Na ko = not any) no soul (mooaa) dies and is not (jog = capable) subject (marney) to death – is immortal. (Hog-u) being (abinaasi) immortal, it (nah) does not (binsai = perish) die. 3.

 

ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥

Jo ih jāṇhu so ih nāhi.  Jānaṇhāre ka▫o bal jā▫o.  Kaho Nānak gur bẖaram cẖukā▫i▫ā.  Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10||

 

(Jo) what you (jaanh-u = know) think, (ihu) it is (naah-i) not (so) that; I (bali jaau = am sacrifice, kau = to) adore one (jaananhaarey) who knows the reality.

Says fifth Nanak: One whose (bharam-u) delusion – of being unaware of the purpose of life and thus being attached to the world-play – (chukaaiaa) is removed (gur-i) by the guru, s/he understands that (na koee) no one who knows the purpose of life (marai = dies) succumbs to vices in the world-play and then s/he (aavai = comes, jaaiaa = goes) is not subject to further births and deaths. 4. 10.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਜਪਿ ਗੋਬਿੰਦੁ ਗੋਪਾਲ ਲਾਲੁ ॥ ਰਾਮ ਨਾਮ ਸਿਮਰਿ ਤੂ ਜੀਵਹਿ ਫਿਰਿ ਨ ਖਾਈ ਮਹਾ ਕਾਲੁ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Jap gobinḏ gopāl lāl.  Rām nām simar ṯū jīvėh fir na kẖā▫ī mahā kāl. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali. (Jap-i) keep in mind virtues and commands of (laal-u) the Beloved Almighty, (gobind-u) the Master and (gopaal) Sustainer of the world.

(Too) you shall (jeevah-i = live) not succumb to vices in the world-play (simar-i) by remembering and practicing (naam) virtues and commands of (raam) the Almighty; (phir-i) then (mahaa = great, kaal-u = death) Shankar the destroyer god or goddess Durga, shall not (khaaee) consume you, i.e. you will feel no need to worship god and goddesses. 1.

(Rahaau) pause and reflect on this.

 

ਕੋਟਿ ਜਨਮ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਇਓ ॥ ਬਡੈ ਭਾਗਿ ਸਾਧਸੰਗੁ ਪਾਇਓ ॥੧॥

Kot janam bẖaram bẖaram bẖaram ā▫i▫o.  Badai bẖāg sāḏẖsang pā▫i▫o. ||1||

 

You have (aaio) come after (bhram-i) being deluded and not acting by Divine commands, and thus (bhram-i bhrahm-i = wandering) having to go through (kott-i = crore/ten million) millions of (janam) births; and now in human birth obtained by (baddaai = great) good (bhaag-i) fortune, you have the opportunity to (paaio) find (saadhsang-u = company of the guru) the holy congregation – where one obtains awareness of, and learns to practice, Divine virtues and commands. 1.

 

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ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਨਾਹੀ ਉਧਾਰੁ ॥ ਬਾਬਾ ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥੨॥੧੧॥

Bin gur pūre nāhī uḏẖār.  Bābā Nānak ākẖai ehu bīcẖār. ||2||11||

 

(Udhaar-u) freedom from vices in the world-play – and hence from rebirth – is not obtained (bin-u) except with guidance of (poorey) the true guru – to live by Divine virtues and commands; fifth Nanak (aakhai) says (eyhu) this after due (beechaar-u) thought, o (baaba) dear. 2. 11.