SGGS pp 896-899, Raamkali M; 5, Shabads 45-51.

 

Note: In this Shabad, the fifth Guru mentions some of the different names for God used by the Hindus and Muslims. However whereas the differences seem only because of the language used but causes the delusion that Gods of the Hindus and Muslims, i.e. of different religions, are different. When this delusion is removed by the guru, the different names are seen as the same.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਾਰਨ ਕਰਨ ਕਰੀਮ ॥ ਸਰਬ ਪ੍ਰਤਿਪਾਲ ਰਹੀਮ ॥ ਅਲਹ ਅਲਖ ਅਪਾਰ ॥ ਖੁਦਿ ਖੁਦਾਇ ਵਡ ਬੇਸੁਮਾਰ ॥੧॥

Rāmkalī mėhlā 5.  Kāran karan karīm.  Sarab parṯipāl rahīm.  Alah alakẖ apār.  Kẖuḏ kẖuḏā▫e vad besumār. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Kareem – in Arabic/Muslim) the gracious Almighty is (karan) the Creator of (kaaran – in Hindi/Hindu) the creation. (Raheem in Arabic) the Merciful Master (pratipaal) looks after (sarab – in Hindi) all.

Allah – Muslim name for God – is (alakh) Ineffable and (apaar) Infinite. (Vadd) the great (Khudaaey) Khudaa – Arabic for God, is (khud-i) by IT-self and (b-esumaar) Infinite. 1.

 

Page 897

 

ਓ‍ੁਂ ਨਮੋ ਭਗਵੰਤ ਗੁਸਾਈ ॥ ਖਾਲਕੁ ਰਵਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ॥੧॥ ਰਹਾਉ ॥

Oʼn namo bẖagvanṯ gusā▫ī.  Kẖālak rav rahi▫ā sarab ṯẖā▫ī. ||1|| rahā▫o.

 

(Namo/namaskaar) obeisance to (on-u) all-pervasive (bhagvant) Master of destiny and (gusaaee) Master of the world – all creation. (Khaalak-u) the Creator (rav-i rahiaa) pervades in (sarab) all (tthaaee) places. 1.

(Rahaau) pause and reflect on this.

 

ਜਗੰਨਾਥ ਜਗਜੀਵਨ ਮਾਧੋ ॥ ਭਉ ਭੰਜਨ ਰਿਦ ਮਾਹਿ ਅਰਾਧੋ ॥ ਰਿਖੀਕੇਸ ਗੋਪਾਲ ਗੁਵਿੰਦ ॥ ਪੂਰਨ ਸਰਬਤ੍ਰ ਮੁਕੰਦ ॥੨॥

Jagannāth jagjīvan māḏẖo.  Bẖa▫o bẖanjan riḏ māhi arāḏẖo.  Rikẖīkes gopāl govinḏ.  Pūran sarbaṯar mukanḏ. ||2||

 

The Hindus say: The Almighty is (jagann-naath) the Master of the world, (jagjeevan) the life of creatures and (maadho = husband of Lakshmi) the Master of the world-play; (araadho) invoke (maah-i) in your (man) mind the Almighty (bhanjan) destroyer of – deliverer from – (bhau/bhav) rebirth.

(Gopaal) the Sustainor and (guvind) Master of the world (rikhikeys = controller of organs) directs actions of the creatures and (pooran) pervades (sarbatr) everywhere and finally (mukand) emancipates from cycles of births and deaths. 2.

 

ਮਿਹਰਵਾਨ ਮਉਲਾ ਤੂਹੀ ਏਕ ॥ ਪੀਰ ਪੈਕਾਂਬਰ ਸੇਖ ॥ ਦਿਲਾ ਕਾ ਮਾਲਕੁ ਕਰੇ ਹਾਕੁ ॥ ਕੁਰਾਨ ਕਤੇਬ ਤੇ ਪਾਕੁ ॥੩॥

Miharvān ma▫ulā ṯūhī ek.  Pīr paikāʼnbar sekẖ.  Ḏilā kā mālak kare hāk.  Kurān kaṯeb ṯe pāk. ||3||

 

The Muslims say: O Almighty (toohi) You (eyk) alone are (miharvaan) the kind (maulaa) emancipator. (Peer) the gurus, (paikaambar/paighambar) prophets and (seykh) those who wield both religious and temporal authority are all created by You.

The Almighty, (maalak-u) Master of (dilaa) hearts – who is present in all minds – (karey = makes, haak-u = call) motivates from within; IT is more (paak-u) sacred (tey) than described by Quran or (kateyb) other Semitic scriptures. 3.

 

ਨਾਰਾਇਣ ਨਰਹਰ ਦਇਆਲ ॥ ਰਮਤ ਰਾਮ ਘਟ ਘਟ ਆਧਾਰ ॥ ਬਾਸੁਦੇਵ ਬਸਤ ਸਭ ਠਾਇ ॥ ਲੀਲਾ ਕਿਛੁ ਲਖੀ ਨ ਜਾਇ ॥੪॥

Nārā▫iṇ narhar ḏa▫i▫āl.  Ramaṯ rām gẖat gẖat āḏẖār.  Bāsuḏev basaṯ sabẖ ṯẖā▫e.  Līlā kicẖẖ lakẖī na jā▫e. ||4||

 

The Hindus describe IT thus: IT (naaraain) is the support of creatures; takes shape as (narhar) half-man half-lion and is (daiaal) compassionate/merciful. IT is called Raam, (ramat) pervades (ghatt ghatt) in all creatures and is (aadhaar) their mainstay.

(Baasudeyv) Master of the universe (basat) dwells at (sabh) all (tthaaey) places; IT’s (leela) play (na jaaey) cannot be (lakhi) described (kichh-u = any) even a bit. 4.

 

ਮਿਹਰ ਦਇਆ ਕਰਿ ਕਰਨੈਹਾਰ ॥ ਭਗਤਿ ਬੰਦਗੀ ਦੇਹਿ ਸਿਰਜਣਹਾਰ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥੫॥੩੪॥੪੫॥

Mihar ḏa▫i▫ā kar karnaihār.  Bẖagaṯ banḏagī ḏėh sirjaṇhār.  Kaho Nānak gur kẖo▫e bẖaram.  Ėko alhu pārbarahm. ||5||34||45||

 

O (karnaihaar) Creator, (kar-i) bestow (mihar) grace and (daiaa) and kindness; (deyh-i = give) impart the sense of (bhagat-i) devotion (bandgi) to obey Your commands, o (sirjanhaar) Creator.

These can create doubts but, (kahu) say o fifth Nanak; one whose (bharam) delusion – about differences about God – (khoey = lost) is removed (gur-i) by the guru; for him/her Alah-u/Allah – Muslim name for God and Paarbrahm – Hindu Name for God refer to (eyko) the One Almighty. 5. 34. 45.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਬਿਨਸੇ ਪਾਪ ॥ ਹਰਿ ਹਰਿ ਜਪਤ ਨਾਹੀ ਸੰਤਾਪ ॥ ਗੁਰ ਕੇ ਚਰਨ ਕਮਲ ਮਨਿ ਵਸੇ ॥ ਮਹਾ ਬਿਕਾਰ ਤਨ ਤੇ ਸਭਿ ਨਸੇ ॥੧॥

Rāmkalī mėhlā 5.  Kot janam ke binse pāp.  Har har japaṯ nāhī sanṯāp.  Gur ke cẖaran kamal man vase.  Mahā bikār ṯan ṯe sabẖ nase. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  Influence on the mind, of (Paap = sins) wrongdoings of (kott-i = crore/ten million) numerous past (janam) births (binsey = destroyed) is removed (japat) by remembrance and practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty – and one does not act according to them; then there is (naahi) no (santaap = serious illness) suffering.

This happens when (kamal) lotus (charan) feet (key) of (gur) the guru (vasey) abide (man-i) in the mind, i.e. one submits to the guru’s teachings; then (sabh-i) all (maha = great) the terrible (bikaar) vices (nasey = run) are shed (tey) from (tan= body) life. 1.

 

ਗੋਪਾਲ ਕੋ ਜਸੁ ਗਾਉ ਪ੍ਰਾਣੀ ॥ ਅਕਥ ਕਥਾ ਸਾਚੀ ਪ੍ਰਭ ਪੂਰਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Gopāl ko jas gā▫o parāṇī.  Akath kathā sācẖī parabẖ pūran joṯī joṯ samāṇī. ||1|| rahā▫o.

 

O (praani) mortal, (gaau = sing, jas-u = praise) acknowledge and obey commands (ko) of (gopaal = sustainer of the world) the Almighty.

(Kathaa = description) virtues of (pooran) the all-pervasive (prabh) Almighty are (saachi) eternal but (akath) cannot be told, i.e. the Almighty is un-knowable – so do not try to evaluate IT, just obey IT’s commands; one who obeys IT’s commands his/her (joti) spirit/soul (samaani) merges (jot-i) in the Supreme Spirit. 1.

(Rahaau) pause and reflect on this.

 

ਤ੍ਰਿਸਨਾ ਭੂਖ ਸਭ ਨਾਸੀ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਜਪਿਆ ਅਬਿਨਾਸੀ ॥ ਰੈਨਿ ਦਿਨਸੁ ਪ੍ਰਭ ਸੇਵ ਕਮਾਨੀ ॥ ਹਰਿ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਨੀ ॥੨॥

Ŧarisnā bẖūkẖ sabẖ nāsī.  Sanṯ parsāḏ japi▫ā abẖināsī.  Rain ḏinas parabẖ sev kamānī.  Har milṇai kī eh nīsānī. ||2||

 

(Sabh) all (trisna = thirst, bhookh = hunger) chasing of desires (naasi = runs) ends, when (prasaad-i) with grace/guidance of (sant = saint) the guru, virtues and commands of (abinaasi = imperishable) the Eternal (japiaa) are kept in mind, and obeyed.

(Kamaani = doing) being in (seyv = service) obedience of (prabh) the Almighty (rain-i) night and (dinas-u) day; (eyh) this is (neesaani) the sign of (milney = meeting) having found (har-i) the Almighty within. 2.

 

ਮਿਟੇ ਜੰਜਾਲ ਹੋਏ ਪ੍ਰਭ ਦਇਆਲ ॥ ਗੁਰ ਕਾ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥ ਪਰਾ ਪੂਰਬਲਾ ਕਰਮੁ ਬਣਿ ਆਇਆ ॥ ਹਰਿ ਕੇ ਗੁਣ ਨਿਤ ਰਸਨਾ ਗਾਇਆ ॥੩॥

Mite janjāl ho▫e parabẖ ḏa▫i▫āl.  Gur kā ḏarsan ḏekẖ nihāl.  Parā pūrbalā karam baṇ ā▫i▫ā.  Har ke guṇ niṯ rasnā gā▫i▫ā. ||3||

 

(Prabh) the Almighty (hoey) is then (daiaal) kind and (janjaal) entanglements of the world-play (mittey = removed) are given up; one is (nihaal) happy (deykh-i) seeing (darsan) the sight, i.e. meeting and acting by guidance, of the guru – to keep the Almighty in mind.

This is the sign that (karam-u) Divine grace earned (paraa = far, poorbalaa = past) based on past deeds (ban-i aaiaa = happens) has manifested; it comes to one who (nit) ever (gaaiaa = sang) praises and emulates (gun) virtues of (har-i) the Almighty. 3.

 

ਹਰਿ ਕੇ ਸੰਤ ਸਦਾ ਪਰਵਾਣੁ ॥ ਸੰਤ ਜਨਾ ਮਸਤਕਿ ਨੀਸਾਣੁ ॥ ਦਾਸ ਕੀ ਰੇਣੁ ਪਾਏ ਜੇ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸ ਕੀ ਪਰਮ ਗਤਿ ਹੋਇ ॥੪॥੩੫॥੪੬॥

Har ke sanṯ saḏā parvāṇ.  Sanṯ janā masṯak nīsāṇ.  Ḏās kī reṇ pā▫e je ko▫e.  Nānak ṯis kī param gaṯ ho▫e. ||4||35||46||

 

(Sant = saints/devotees) those who live by virtues and commands of (har-i) the Almighty are (sadaa) always (parvaan-u) approved, i.e. Almighty reveals within them. (Sant = saints/devoted, janaa = people) the devotees have, i.e. devotion is, (neesaan-u) the sign (mastak-i) on the forehead – living by Divine virtues and commands gets them approval.

(Jey) if (koey) someone (paa-e) receives (re-nu) dust of the feet, i.e. gets the opportunity to meet and follows the example, of (daas = servants) those who obey the Master; (ki = of, tis-u = that) s/he (hoey) attains (param) the Supreme (gat-i) state – of union with the Almighty, and is not reborn, says fifth Nanak. 4. 35. 46.

 

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Note: When one goes to the Gurduara/the holy congregation, one should do that as a humble seeker shedding all vanity. Saadhsangat, the holy congregation. There we hear virtues and commands of the Creator being recounted and should be attentive to them to lead life by them. This is the message of the fifth Guru in this Shabad.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਦਰਸਨ ਕਉ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥ ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਧਰਿ ਧਿਆਨੁ ॥ ਧੂਰਿ ਸੰਤਨ ਕੀ ਮਸਤਕਿ ਲਾਇ ॥ ਜਨਮ ਜਨਮ ਕੀ ਦੁਰਮਤਿ ਮਲੁ ਜਾਇ ॥੧॥

Rāmkalī mėhlā 5.  Ḏarsan ka▫o jā▫ī▫ai kurbān.  Cẖaran kamal hirḏai ḏẖar ḏẖi▫ān.

 

Composition of the fifth Guru in Raga Raamkali.  We should (jaaeeai kurban = be sacrifice) humbly do everything (kau) for (darsan = sight) meeting, and (dhar-i) keeping (hirdai) in mind and (dhiaan-u) paying attention to (kamal = lotus, charan = feet) the guru’s instructions and obeying them.

One who (laaey) applies (dhoor-i) dust of the feet of (santan) the guru (mastak-i) on the forehead, i.e. follows instructions and example of the guru; (mal-u) filth of (durmat-i) ignoble mindset developed in (janam janam) birth after birth (jaaye) leaves. 1.

 

ਜਿਸੁ ਭੇਟਤ ਮਿਟੈ ਅਭਿਮਾਨੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਸਭੁ ਨਦਰੀ ਆਵੈ ਕਰਿ ਕਿਰਪਾ ਪੂਰਨ ਭਗਵਾਨ ॥੧॥ ਰਹਾਉ ॥

Jis bẖetaṯ mitai abẖimān.  Pārbarahm sabẖ naḏrī āvai kar kirpā pūran bẖagvān. ||1|| rahā▫o.

 

Please (kar-i kirpa) be kind – and help me find me find such a guru -, o (pooran = perfect) profound (bhagvaan = master of destiny) Almighty, by (bheyttat) meeting and following (jis-u) whom, my (abhimaan) vanity (mittai = effaced) leaves and (paarbrahm-u) the Supreme Being (nadri aavai) is seen by me to be (sabh-u) everywhere and doing everything. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕੀ ਕੀਰਤਿ ਜਪੀਐ ਹਰਿ ਨਾਉ ॥ ਗੁਰ ਕੀ ਭਗਤਿ ਸਦਾ ਗੁਣ ਗਾਉ ॥ ਗੁਰ ਕੀ ਸੁਰਤਿ ਨਿਕਟਿ ਕਰਿ ਜਾਨੁ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਸਤਿ ਕਰਿ ਮਾਨੁ ॥੨॥

Gur kī kīraṯ japī▫ai har nā▫o.  Gur kī bẖagaṯ saḏā guṇ gā▫o.  Gur kī suraṯ nikat kar jān.  Gur kā sabaḏ saṯ kar mān. ||2||

 

(Keerat-i) praise (ki) of the guru is – to follow his teachings – to (japeeaai) keep in mind and live by (naau/naam) virtues and commands of (har-i) the Almighty. (Bhagat-i) devotion of the guru is to (sadaa) ever (gaau = sing) praise and emulate (gun) Divine virtues.

(Surat-i) the understanding given by the guru is to ever (kar-i jaan-u = deem) perceive the Almighty (nikkatt-i = near) with you. (Maan-u) accept/obey (sabadad-u) the world of the guru (kar-i) as (sat-i = truth) inviolable. 2.

 

ਗੁਰ ਬਚਨੀ ਸਮਸਰਿ ਸੁਖ ਦੂਖ ॥ ਕਦੇ ਨ ਬਿਆਪੈ ਤ੍ਰਿਸਨਾ ਭੂਖ ॥ ਮਨਿ ਸੰਤੋਖੁ ਸਬਦਿ ਗੁਰ ਰਾਜੇ ॥ ਜਪਿ ਗੋਬਿੰਦੁ ਪੜਦੇ ਸਭਿ ਕਾਜੇ ॥੩॥

Gur bacẖnī samsar sukẖ ḏūkẖ.  Kaḏe na bi▫āpai ṯarisnā bẖūkẖ.  Man sanṯokẖ sabaḏ gur rāje.  Jap gobinḏ paṛ▫ḏe sabẖ kāje. ||3||

 

(Sukh) comfort and (dookh) discomfort are (samsara-i) equal for one who lives (bachni = by word) by teachings of the guru; (trisna = thirst, bhookh = hunger) desires/craving (na kadey) never (biaapai) afflict him/her to forget God.

Because s/he has (santokh-u) contentment (man-i) in the mind by being (raajey) satiated/satisfied (sabad-i = by word) with teachings of the guru to give up craving. S/he (jap-i) remembers and practices commands of (gobind-u = master of the world) the Almighty which (kaajey = covers with, parrdey = curtains) enables him/her to preserve his/her honor by overcoming vulnerabilities. 3.

 

ਗੁਰੁ ਪਰਮੇਸਰੁ ਗੁਰੁ ਗੋਵਿੰਦੁ ॥ ਗੁਰੁ ਦਾਤਾ ਦਇਆਲ ਬਖਸਿੰਦੁ ॥ ਗੁਰ ਚਰਨੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗਾ ॥ ਨਾਨਕ ਦਾਸ ਤਿਸੁ ਪੂਰਨ ਭਾਗਾ ॥੪॥੩੬॥੪੭॥
Gur parmesar gur govinḏ.  Gur ḏāṯā ḏa▫i▫āl bakẖsinḏ.  Gur cẖarnī jā kā man lāgā.  Nānak ḏās ṯis pūran bẖāgā. ||4||36||47||

 

(Gur) the guru is the embodiment of (parmeysar-u) the Supreme Master, (govind-u) Master of the world, i.e. the Guru emulates/displays Divine virtues. The guru is (daata = giver) beneficent, (daiaal) compassionate and (bakhsind) gracious.

One (ja ka) whose (man-u) mind (laagaa) touches (charni) the feet of, i.e. respectfully follows the teachings of, the guru; (tis-u = that) s/he has (pooran = perfect) good fortune – for s/he does not succumb to vices and thus becomes acceptable to the Almighty, says (daas = servant) humble fifth Nanak. 4. 36. 47.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਿਸੁ ਭਰਵਾਸੈ ਬਿਚਰਹਿ ਭਵਨ ॥ ਮੂੜ ਮੁਗਧ ਤੇਰਾ ਸੰਗੀ ਕਵਨ ॥ ਰਾਮੁ ਸੰਗੀ ਤਿਸੁ ਗਤਿ ਨਹੀ ਜਾਨਹਿ ॥ ਪੰਚ ਬਟਵਾਰੇ ਸੇ ਮੀਤ ਕਰਿ ਮਾਨਹਿ ॥੧॥

Rāmkalī mėhlā 5.  Kis bẖarvāsai bicẖrahi bẖavan.  Mūṛ mugaḏẖ ṯerā sangī kavan.  Rām sangī ṯis gaṯ nahī jānėh.  Pancẖ batvāre se mīṯ kar mānėh. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Bharvaasai) with confidence in (kis-u) whose support do you (bichrah-i) go about (bhavan = house) in the world, o human being? O (moorr mugadh) silly person, (kavan = who) which mortal can be (teyra) your (sangi) companion – forever here and in the hereafter?

(Raam-u) the all-pervasive Almighty alone is (sangi) the companion everywhere – here and in the hereafter – but You do not (jaanah-i = know) recognize/acknowledge (tis-u) IT’s (gat-i = state) presence with you, and instead (kar-i maanah-i) consider (panch) the five (battvaarey = highway robbers) vices – lust, anger, greed, attachment to the world-play, vanity – as (meet) friends, i.e. are at ease with them. 1.

 

ਸੋ ਘਰੁ ਸੇਵਿ ਜਿਤੁ ਉਧਰਹਿ ਮੀਤ ॥ ਗੁਣ ਗੋਵਿੰਦ ਰਵੀਅਹਿ ਦਿਨੁ ਰਾਤੀ ਸਾਧਸੰਗਿ ਕਰਿ ਮਨ ਕੀ ਪ੍ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥

So gẖar sev jiṯ uḏẖrahi mīṯ.  Guṇ govinḏ ravī▫ah ḏin rāṯī sāḏẖsang kar man kī parīṯ. ||1|| rahā▫o.

 

O (meet) friends, (seyv-i) serve that (ghar-u = house) authority by (jit-u) which you can (udhrah-i) be saved – from vices and hence their consequences.

We should (raveeah-i) keep in mind (gun) virtues of (govind = master of the world) the Almighty (din-u) day and (raati) night; and (kar-i = practice being in) join (saadhsang-i) holy congregation – where Divine virtues are remembered and learnt to emulate – with (preet-i) affection (ki) of (man) the mind, i.e. lovingly emulate Divine virtues. 1.

(Rahaau) pause and reflect on this.

 

ਜਨਮੁ ਬਿਹਾਨੋ ਅਹੰਕਾਰਿ ਅਰੁ ਵਾਦਿ ॥ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਬਿਖਿਆ ਸਾਦਿ ॥ ਭਰਮਤ ਭਰਮਤ ਮਹਾ ਦੁਖੁ ਪਾਇਆ ॥ ਤਰੀ ਨ ਜਾਈ ਦੁਤਰ ਮਾਇਆ ॥੨॥

Janam bihāno ahaʼnkār ar vāḏ.  Ŧaripaṯ na āvai bikẖi▫ā sāḏ.  Bẖarmaṯ bẖarmaṯ mahā ḏukẖ pā▫i▫ā.  Ŧarī na jā▫ī ḏuṯar mā▫i▫ā. ||2||

 

(Janam-u) human birth/life (bihaano) is passing being (ahankaar-i) proud of material wealth and engaging in (vaad-i) conflicts. But (tripti) lasting satisfaction does not (avaai) come (saad-i = with taste) with pleasures of (bikhiaa) transitory material wealth.

One (bharmat bharmat) wanders and wanders all over – for the sake of wealth – (paaiaa) suffering (mahaa) great (dukh-u) distress. (Na jaaee = cannot be) it is hard to (tar-i = swim across) overcome attachments to (maaiaa) the world-play – and one should try and earn Divine grace. 2.

 

ਕਾਮਿ ਨ ਆਵੈ ਸੁ ਕਾਰ ਕਮਾਵੈ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵੈ ॥ ਰਾਖਨ ਕਉ ਦੂਸਰ ਨਹੀ ਕੋਇ ॥ ਤਉ ਨਿਸਤਰੈ ਜਉ ਕਿਰਪਾ ਹੋਇ ॥੩॥

Kām na āvai so kār kamāvai.  Āp bīj āpe hī kẖāvai.  Rākẖan ka▫o ḏūsar nahī ko▫e.  Ŧa▫o nisṯarai ja▫o kirpā ho▫e. ||3||

 

One (kamaavai = carries out) does (s-u) those (kaar = jobs) things which are (na aavai = do not come) are of no (kaam) avail – in the hereafter; s/he does not realize that what (aap-i = self) one (beej-i) sows (aap-i hi) him/herself (khaavai) eats, i.e. s/he alone faces the consequences of what s/he does.

There is (nahi koey = not any) no one (doosar = other) else (kau) to, i.e. who can, (raakhan) save from these consequences; one (nistarai = swims across the night) overcomes vices and not be reborn only (tau) then (jau) when (kirpa) Divine grace (hoey = happens) is bestowed – through living by Divine virtues and commands. 3.

 

ਪਤਿਤ ਪੁਨੀਤ ਪ੍ਰਭ ਤੇਰੋ ਨਾਮੁ ॥ ਅਪਨੇ ਦਾਸ ਕਉ ਕੀਜੈ ਦਾਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਗਤਿ ਕਰਿ ਮੇਰੀ ॥ ਸਰਣਿ ਗਹੀ ਨਾਨਕ ਪ੍ਰਭ ਤੇਰੀ ॥੪॥੩੭॥੪੮॥

Paṯiṯ punīṯ parabẖ ṯero nām.  Apne ḏās ka▫o kījai ḏān.  Kar kirpā parabẖ gaṯ kar merī.  Saraṇ gahī Nānak parabẖ ṯerī. ||4||37||48||

 

O (prabh) Almighty, living by (teyro) Your (naam-u) virtues and commands (puneet) purifies (patit) those fallen to vices; please (kaajai = do) give this (daan-u = alms) benediction (kau) to (apn-e = own) Your (daas) servant, i.e. enable me to live by Your Naam.

O (prabh) Master, please (kar-i kirpa) be kind to (kar-i = make) cause (meyri) my (gat-i) emancipation – enable to overcome vices and accept me for union with You. I have (gahi = held) placed myself in (t-eri) Your (saran-i) sanctuary – I rely on You alone, says fifth Nanak. 4. 37. 48.

 

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Note: In the Shabad below the fifth Guru emphasizes the need to follow the guru.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਇਹ ਲੋਕੇ ਸੁਖੁ ਪਾਇਆ ॥ ਨਹੀ ਭੇਟਤ ਧਰਮ ਰਾਇਆ ॥ ਹਰਿ ਦਰਗਹ ਸੋਭਾਵੰਤ ॥ ਫੁਨਿ ਗਰਭਿ ਨਾਹੀ ਬਸੰਤ
॥੧॥

Rāmkalī mėhlā 5.  Ih loke sukẖ pā▫i▫ā.  Nahī bẖetaṯ ḏẖaram rā▫i▫ā.  Har ḏargėh sobẖāvanṯ.  Fun garabẖ nāhī basanṯ. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  Those who follow the guru’s teachings (paaiaa = get) have (sukh-u) peace in (ih) this (lok-e) world; and are not (bheyttat = meet) confronted by (dharam raaiaa = Divine judge) Divine justice.

They are (sobhavant = glorious) honorably accepted (dargah) in court of (har-i) the Almighty – for union with IT. And thus do not (basant = dwell) enter (garabh-i) in the mother’s womb (phun-i) again, i.e. are not reborn. 1.

 

ਜਾਨੀ ਸੰਤ ਕੀ ਮਿਤ੍ਰਾਈ ॥ ਕਰਿ ਕਿਰਪਾ ਦੀਨੋ ਹਰਿ ਨਾਮਾ ਪੂਰਬਿ ਸੰਜੋਗਿ ਮਿਲਾਈ ॥੧॥ ਰਹਾਉ ॥
Jānī sanṯ kī miṯrā▫ī.  Kar kirpā ḏīno har nāmā pūrab sanjog milā▫ī. ||1|| rahā▫o.

 

One who (jaani) knows/understands the value of (mitraaee) the friendship, (ki) of (sant) the guru – s/he tries to find the guru; the guru (kar-i kirpa) is kind to (deeno = give) impart awareness of (naama) virtues and commands of (har-i) the Almighty; this (sanjog-i) association (milaaee = caused to meet) comes about based on past (poorab-i) past (sanjog-i) connection – deeds, i.e. the guru is found by good fortune/Divine grace. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰ ਕੈ ਚਰਣਿ ਚਿਤੁ ਲਾਗਾ ॥ ਧੰਨਿ ਧੰਨਿ ਸੰਜੋਗੁ ਸਭਾਗਾ ॥ ਸੰਤ ਕੀ ਧੂਰਿ ਲਾਗੀ ਮੇਰੈ ਮਾਥੇ ॥ ਕਿਲਵਿਖ ਦੁਖ ਸਗਲੇ ਮੇਰੇ ਲਾਥੇ ॥੨॥

Gur kai cẖaraṇ cẖiṯ lāgā.  Ḏẖan ḏẖan sanjog sabẖāgā.  Sanṯ kī ḏẖūr lāgī merai māthe.  Kilvikẖ ḏukẖ sagle mere lāthe. ||2||

 

When my (chit-u) mind (laaga) was applied (charan-i = on feet) to carrying out instructions of the guru; that was (dhann-i dhann-i) a great (sabhaaga = fortunate) blessed (sanjog-u) occasion.

(Dhoor-i) dust of the feet of (sant) the guru was (laagi) applied to (meyrai) my (maathey) forehead, i.e. since I submitted to the guru’s teachings, (sagley) all (kilvikh) transgressions and the resultant (dukh) grief (laathey = removed) have gone. 2.

 

ਸਾਧ ਕੀ ਸਚੁ ਟਹਲ ਕਮਾਨੀ ॥ ਤਬ ਹੋਏ ਮਨ ਸੁਧ ਪਰਾਨੀ ॥ ਜਨ ਕਾ ਸਫਲ ਦਰਸੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਘਟਿ ਘਟਿ ਵੂਠਾ ॥੩॥

Sāḏẖ kī sacẖ tahal kamānī.  Ŧab ho▫e man suḏẖ parānī.  Jan kā safal ḏaras dīṯẖā.  Nām parabẖū kā gẖat gẖat vūṯẖā. ||3||

 

From the time one (kamaani) carries out (ttahal = service) instructions (ki) of (saadh) the guru, (tey) from (tab) then on (man) the mind of (praani) the mortal (hoey) becomes (sudh) clean – free of vices.

(Ddeettha = seeing, daras = sight) meeting (jan) devotees and following their example is (saphal) fruitful. In their company, (naam-u) virtues and commands of (prabhoo) the Almighty (vootthaa = abide) are remembered (ghatt-i ghatt-i) in the minds – and practiced. 3. 

 

ਮਿਟਾਨੇ ਸਭਿ ਕਲਿ ਕਲੇਸ ॥ ਜਿਸ ਤੇ ਉਪਜੇ ਤਿਸੁ ਮਹਿ ਪਰਵੇਸ ॥ ਪ੍ਰਗਟੇ ਆਨੂਪ ਗੁਵਿੰਦ ॥ ਪ੍ਰਭ ਪੂਰੇ ਨਾਨਕ ਬਖਸਿੰਦ ॥੪॥੩੮॥੪੯॥

Mitāne sabẖ kal kales.  Jis ṯe upje ṯis mėh parves.  Pargate ānūp govinḏ.  Parabẖ pūre Nānak bakẖsinḏ. ||4||38||49||

 

By being in company of the devotees, (sabh-i) all (kaleys) strife caused by (kal-i) conflicts (mittaaney) are removed, i.e. duality ends. And one remains (parv-es = enter) absorbed (mah-i) in (tis-u = that) the Creator (tey) from (jis) whom we (upjey) were created.

(Aanoop = unique) the wondrous (guvind = master of the world) Master, (poorey) the perfect and (bakhsind) gracious (prabh) Almighty (pragttey) manifests within, says fifth Nanak. 4. 38. 49.

 

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Note: In this Shabad the fifth Guru describes the transformation that comes to a human being by keeping virtues of the Almighty in mind.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਗਊ ਕਉ ਚਾਰੇ ਸਾਰਦੂਲੁ ॥ ਕਉਡੀ ਕਾ ਲਖ ਹੂਆ ਮੂਲੁ ॥ ਬਕਰੀ ਕਉ ਹਸਤੀ ਪ੍ਰਤਿਪਾਲੇ ॥ ਅਪਨਾ ਪ੍ਰਭੁ ਨਦਰਿ ਨਿਹਾਲੇ ॥੧॥

Rāmkalī mėhlā 5.  Ga▫ū ka▫o cẖāre sārḏūl.  Ka▫udī kā lakẖ hū▫ā mūl.  Bakrī ka▫o hasṯī parṯipāle.  Apnā parabẖ naḏar nihāle. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Mool-u) the price of (kauddi = shell) a thing worth a pittance (hooaa) becomes (lakh) a hundred thousand, i.e. the mind which had fallen into evil and become despicable, becomes respectable – when Divine grace is bestowed on it. (Saardool) the lion – which used to attack the animals, has changed and – (chaarey) grazes (gaoo) the cow, i.e. the mind which exploited the poor/weak, now looks after them.

(Hasti) the elephant (pratipaaley = nurtures) feeds (bakri) the goat, i.e. the mind bloated with ego has realized its responsibility to the needy. This happened when (prabh-u) the Almighty Master (apna = own) of all (nihaaley = cast sight) bestowed (nadar-i) grace. 1.

 

ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਮੇਰੇ ॥ ਬਰਨਿ ਨ ਸਾਕਉ ਬਹੁ ਗੁਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Kirpā niḏẖān parīṯam parabẖ mere.  Baran na sāka▫o baho gun ṯere. ||1|| rahā▫o.

 

O (meyrey) my (preetam) Beloved (prabh) Master, You are (nidhaan) the treasure of (kripa) kindness. I (na saakau) cannot (baran-i) describe (teyrey) Your (bahu) numerous (gun) virtues. 1.

(Rahaau) pause and reflect on this.

 

ਦੀਸਤ ਮਾਸੁ ਨ ਖਾਇ ਬਿਲਾਈ ॥ ਮਹਾ ਕਸਾਬਿ ਛੁਰੀ ਸਟਿ ਪਾਈ ॥ ਕਰਣਹਾਰ ਪ੍ਰਭੁ ਹਿਰਦੈ ਵੂਠਾ ॥ ਫਾਥੀ ਮਛੁਲੀ ਕਾ ਜਾਲਾ ਤੂਟਾ ॥੨॥

Ḏīsaṯ mās na kẖā▫e bilā▫ī.  Mahā kasāb cẖẖurī sat pā▫ī.  Karanhār parabẖ hirḏai vūṯẖā.  Fāthī macẖẖulī kā jālā ṯūtā. ||2||

 

Even when (deesat) seeing (maas) something tempting (bilaa-ee = cat) the mind does not (khaa-e = eat) go for it; it has (satt-i paaee) thrown away (chhuri) the knife of (maha = great) cruel (kasaab-i) butcher, i.e. the cruel mind has becomes compassionate.

When virtues of (karanhaar = capable of doing) the Omnipotent (prabh-u) Almighty (voottha = abide) are remembered, (jaala) the net of (phaathi) the trapped (machhuli) fish (tootta) is broken, i.e. one does not exploit those under his/her control. 2.

 

ਸੂਕੇ ਕਾਸਟ ਹਰੇ ਚਲੂਲ ॥ ਊਚੈ ਥਲਿ ਫੂਲੇ ਕਮਲ ਅਨੂਪ ॥ ਅਗਨਿ ਨਿਵਾਰੀ ਸਤਿਗੁਰ ਦੇਵ ॥ ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥੩॥

Sūke kāsat hare cẖalūl.  Ūcẖai thal fūle kamal anūp.  Agan nivārī saṯgur ḏev.  Sevak apnī lā▫i▫o sev. ||3||

 

(Sook-e) dry (kaasatt) wood becomes (harey) green and bears (chalool = red) attractive flowers, i.e. the mind withering with vices blossoms. (Anoop = unique) wonderful (kamal) lotus flowers (phooley) blossom on (oochey) high (thal-i = ground) mounds – which cannot hold water for irrigation, i.e. the mind which was not so earlier, has become receptive to the guru’s teachings and emulates Divine virtues.

(Satigur) true guru (deyv) the venerable, the Almighty, (nivaari) dispelled from my mind (agan-i) the fire of – all four types namely Hans = violence/conflicts, Heyt = attachment, Lobh = greed, Kop = anger; and (laaio) engaged me, IT’s (seyvak-u) servant to (apni = own) IT’s (seyv = service) obedience. 3.

 

ਅਕਿਰਤਘਣਾ ਕਾ ਕਰੇ ਉਧਾਰੁ ॥ ਪ੍ਰਭੁ ਮੇਰਾ ਹੈ ਸਦਾ ਦਇਆਰੁ ॥ ਸੰਤ ਜਨਾ ਕਾ ਸਦਾ ਸਹਾਈ ॥ ਚਰਨ ਕਮਲ ਨਾਨਕ ਸਰਣਾਈ ॥੪॥੩੯॥੫੦॥

Akiraṯ▫gẖaṇā kā kare uḏẖār.  Parabẖ merā hai saḏā ḏa▫i▫ār.  Sanṯ janā kā saḏā sahā▫ī.  Cẖaran kamal Nānak sarṇā▫ī. ||4||39||50||

 

IT (karey = does) causes (udhaar-u = redemption) emancipation even (ka) of (akiratghanaa = ungrateful) those who do not acknowledge IT as the Master; (prabh-u) the Master (meyra = my) of all (hai) is (sadaa) ever (daiaar-u/daiaal) kind.

IT is (sadaa) ever (sahaaee) helpful to (sant = saintly, janaa = people) the devotees – in keeping vices at bay; I have placed myself in (sarnaaee) the sanctuary of IT’s (kamal) lotus (charan) feet, i.e. I submit to IT’s commands, says fifth Nanak. 4. 39. 50.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਪੰਚ ਸਿੰਘ ਰਾਖੇ ਪ੍ਰਭਿ ਮਾਰਿ ॥ ਦਸ ਬਿਘਿਆੜੀ ਲਈ ਨਿਵਾਰਿ ॥ ਤੀਨਿ ਆਵਰਤ ਕੀ ਚੂਕੀ ਘੇਰ ॥ ਸਾਧਸੰਗਿ ਚੂਕੇ ਭੈ ਫੇਰ ॥੧॥

Rāmkalī mėhlā 5.  Pancẖ singẖ rākẖe parabẖ mār.  Ḏas bigi▫āṛī la▫ī nivār.  Ŧīn āvraṯ kī cẖūkī gẖer.  Sāḏẖsang cẖūke bẖai fer. ||1||

 

Composition of the fifth Guru in Raga Raamkali.  (Prabh-i) the Master (raakh-e) keeps (panch) the five (singh = lions) strong vices – namely lust, anger, greed, attachment to the world-play, vanity – (maar-i = beaten down) under control. And (laee) has (nivaar-i) keeps away (das) the ten (bighiaarri = she-wolves) organs– the five sensory organs from being tempted, and the five action organs from committing evil.

(Gheyr = encirclement) being drawn into (teen-i) the three (aavart) whirlpools – of Tamas, Rajas, Sattva – modes of material nature/ego, i.e. succumbing to temptations, has (chookey = ended) stopped. (Saadhsang-i) being in holy congregation has (chookey = ended) obviated – transgressions and hence – (bhai) fears of (pheyr) cycles of births and deaths. 1.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਜੀਵਾ ਗੋਵਿੰਦ ॥ ਕਰਿ ਕਿਰਪਾ ਰਾਖਿਓ ਦਾਸੁ ਅਪਨਾ ਸਦਾ ਸਦਾ ਸਾਚਾ ਬਖਸਿੰਦ ॥੧॥ ਰਹਾਉ ॥

Simar simar jīvā govinḏ.  Kar kirpā rākẖi▫o ḏās apnā saḏā saḏā sācẖā bakẖsinḏ. ||1|| rahā▫o.

 

(Simar-i simar-i) by ever keeping in mind – virtues and commands of – (govind = master of the world) the Almighty, I (jeevaa = live) I have the strength not to succumb to temptations. (Saachaa) the Eternal is (sadaa sadaa) forever (bakhsind) gracious; IT (kar-i kirpa) kindly (raakhio) protects me, (apna = own) IT’s (daas-u) servant, from temptations. 1.

(Rahaau) pause and reflect on this.

 

ਦਾਝਿ ਗਏ ਤ੍ਰਿਣ ਪਾਪ ਸੁਮੇਰ ॥ ਜਪਿ ਜਪਿ ਨਾਮੁ ਪੂਜੇ ਪ੍ਰਭ ਪੈਰ ॥ ਅਨਦ ਰੂਪ ਪ੍ਰਗਟਿਓ ਸਭ ਥਾਨਿ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਜੋਰੀ ਸੁਖ ਮਾਨਿ ॥੨॥

Ḏājẖ ga▫e ṯariṇ pāp sumer.  Jap jap nām pūje parabẖ pair.  Anaḏ rūp pargati▫o sabẖ thān.  Parem bẖagaṯ jorī sukẖ mān. ||2||

 

(Sumeyr = mountains) multitudes of (paap) transgressions (daajh-i gaey) have been burnt – given up, (jap-i jap-i) by remembrance and practice of (naam-u) Divine virtues and commands, I (pooj-e) worship (pair) the feet of the Master, i.e. obey IT.

I find the Almighty, (roop) the epitome of (anad/anand) bliss (pragttio = manifest) present with me at (sabh) all (thaan-i) places. This (jori = joining) association has come by (preym) loving (bhagat-i) devotion/obedience; and I (maan-i = experience) enjoy this (sukh) peace. 2.

 

ਸਾਗਰੁ ਤਰਿਓ ਬਾਛਰ ਖੋਜ ॥ ਖੇਦੁ ਨ ਪਾਇਓ ਨਹ ਫੁਨਿ ਰੋਜ ॥ ਸਿੰਧੁ ਸਮਾਇਓ ਘਟੁਕੇ ਮਾਹਿ ॥ ਕਰਣਹਾਰ ਕਉ ਕਿਛੁ ਅਚਰਜੁ ਨਾਹਿ ॥੩॥

Sāgar ṯari▫o bācẖẖar kẖoj.  Kẖeḏ na pā▫i▫o nah fun roj.  Sinḏẖ samā▫i▫o gẖatuke māhi.  Karanhār ka▫o kicẖẖ acẖraj nāhi. ||3||

 

One who remembers Naam, (tario = swims) gets across (saagar-u = ocean) the world-ocean of vices as if it is water in (khoj) the foot-print of (baachhar) a calf, i.e. I keep away from vices effortlessly. S/he is no longer (paaiaa = get) put to (kheyd) grief or (roj) sorrow (phun-i) again – the way it was before practice of Naam.

The Almighty can (samaaio) cause to contain (sindh-u) the sea (maah-i) in a (ghattukey) a jug- grant all capability to IT’s devotee. There is (kichh-i naah-i) nothing (acharj) surprising – beyond capability – (kau) of (karanhaar = capable of doing) the Omnipotent Master. 3.

 

ਜਉ ਛੂਟਉ ਤਉ ਜਾਇ ਪਇਆਲ ॥ ਜਉ ਕਾਢਿਓ ਤਉ ਨਦਰਿ ਨਿਹਾਲ ॥ ਪਾਪ ਪੁੰਨ ਹਮਰੈ ਵਸਿ ਨਾਹਿ ॥ ਰਸਕਿ ਰਸਕਿ ਨਾਨਕ ਗੁਣ ਗਾਹਿ ॥੪॥੪੦॥੫੧॥

Ja▫o cẖẖūta▫o ṯa▫o jā▫e pa▫i▫āl.  Ja▫o kādẖi▫o ṯa▫o naḏar nihāl.  Pāp punn hamrai vas nāhi.  Rasak rasak Nānak guṇ gāhi. ||4||40||51||

 

(Jau) when is (chhoottau) separated from the Master, (tau) then one (jaa-e = goes) falls into (paiaal/paataal = lower regions/state) vices; and (jau) when the Master (kaaddhio) takes out then (nadir-i) with IT’s grace, one – remembers IT and – is (nihaal) happy.

O Almighty, committing (paap) transgressions or (pun) virtuous acts is not (hamrai) in our (vas-i) control – whatever we do is caused by You; I (rasak-i rasak-i = ever relish) enjoy (gaah-i) contemplating – and practice of – Your (gun) virtues, – please enable to continue doing so – says fifth Nanak. 4. 40. 51.