SGGS pp 929-932, Raamkali M: 1 Dakhni, Oankaar, Paurris 1-17.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਦਖਣੀ ਓਅੰਕਾਰੁ                                                           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 1 ḏakẖ▫ṇī o▫ankār  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition named Oankaar of the first Guru in Raagini Raamkali Dakhni.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In one of his journeys Guru Nanak went to a Shiva temple called Omkaaresvar. Shiva is a member of the Hindu trinity along-with Brahma and Vishnu. The temple is located on an island in river Narmada and has a Shivling on it. There was a school there in which the teacher wrote Om Namah, meaning obeisance to Oankaar on the wooden writing tablets of the students. He told them the word referred to Shiva. Guru Nanak told the teacher that it is not the Shiva but the Almighty who is all-pervasive and should be worshipped. This composition called Oankaar is a record of what the Guru told the teacher. It is in the form of interpretation of the letters of the alphabet and is like Guru Nanak’s composition Patti Likhi in Raag Aasa. The word Patti also occurs at the end of this composition. However, the sequence of letters does not conform to that in Patti which is commonly used.

 

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

O▫ankār barahmā uṯpaṯ.  O▫ankār kī▫ā jin cẖiṯ.  O▫ankār sail jug bẖa▫e.  O▫ankār beḏ nirma▫e.

 

(Oankaar-i) the all-pervasive Almighty (utpat-i) created Brahma – who in Hindu belief is the creator; (jin-i = who) Brahma (keeaa) keeps Oankaar (chit-i) in mind, i.e. acts by directions of the Almighty.

(Sail = rocks) physical existence and (jug = ages) time (bhaey) were created by Oankaar. (Beyd) the Vedas were (nirmaey) created (oankaar-i) by Oankaar.

 

Page 930

 

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥ ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O▫ankār sabaḏ uḏẖre.  O▫ankār gurmukẖ ṯare.  Onam akẖar suṇhu bīcẖār.  Onam akẖar ṯaribẖavaṇ sār. ||1||

 

The creatures (udhrey) are emancipated with obedience (sabad-i = with the word) by obedience to commands, (oankaar-i) of Oankaar.

(Gurmukh-i) those who follow the guru to obey Oankaar (tarey = swim) get across the world-ocean (oankaar-i) to Oankaar – the all-pervasive Creator.

O teacher, you write (akhar) the word Onam – short for Om Namo – and tell the students that it means obeisance to Shiva; (Sunhu) listen to this (beechaar-u) thought/understanding of (akhar-u) the word Onam.

(Akhar-u) the word Onam stands for the Almighty who is (saar-u) the essence or Creator/Sustainor of (tribhavan = three regions – jal = water, thal = land, maheeal – between the sky and earth – space) the whole world. 1.

 

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ pāde ki▫ā likẖahu janjālā.  Likẖ rām nām gurmukẖ gopālā. ||1|| rahā▫o.

 

(Sun-i) listen o (paadd-e) teacher, (kiaa) why do you (likhahu) write, i.e. teach things, (janjaalaa = entanglements) which cause to forget God?

(Likh-u) write/teach (naam) virtues and commands of (raam) the Almighty (gopaala) Sustainor of the world by practice of which, (gurmukh-i) with the guru’s guidance, one can get to the Almighty and not be reborn. 1.

(Rahaau) pause and reflect on this.

 

Note: From now on the guru takes letters of the alphabet and dilates on them one by one. It would be noticed that numerous words start with the concerned letter in each stanza.

 

The letter Sasaa.

ਸਸੈ ਸਭੁ ਜਗੁ ਸਹਜਿ ਉਪਾਇਆ ਤੀਨਿ ਭਵਨ ਇਕ ਜੋਤੀ ॥ ਗੁਰਮੁਖਿ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਵੈ ਚੁਣਿ ਲੈ ਮਾਣਕ ਮੋਤੀ ॥

Sasai sabẖ jag sahj upā▫i▫ā ṯīn bẖavan ik joṯī.  Gurmukẖ vasaṯ parāpaṯ hovai cẖuṇ lai māṇak moṯī.

 

(Sasai) from the letter Sasaa. (Sabh-u) the whole world was (upaaiaa) created (sahj-i = easily) by command of the Creator; that (ik = one) same (joti = light) Spirit is present (teen-i) in the three (bhavan) regions, i.e. the world – everywhere.

(Vast = substance) awareness about the Creator (hovai) is (prapat-i) obtained by (gurmukh-i) one who follows the guru’s teachings; she (chun lai) picks, i.e. becomes aware of, (maanak, moti = precious stones) the valuable virtues of the Creator.

 

ਸਮਝੈ ਸੂਝੈ ਪੜਿ ਪੜਿ ਬੂਝੈ ਅੰਤਿ ਨਿਰੰਤਰਿ ਸਾਚਾ ॥ ਗੁਰਮੁਖਿ ਦੇਖੈ ਸਾਚੁ ਸਮਾਲੇ ਬਿਨੁ ਸਾਚੇ ਜਗੁ ਕਾਚਾ ॥੨॥

Samjẖai sūjẖai paṛ paṛ būjẖai anṯ niranṯar sācẖā.  Gurmukẖ ḏekẖai sācẖ samāle bin sācẖe jag kācẖā. ||2||

 

One who follows the guru (samjhai) understands, (soojhai) gets awareness, (parr-i parr-i) keeps reading and (boojhai) comprehends; and (ant-i = at the end) finally realizes that (saacha) the Eternal is (nirantar-i) continuously present everywhere in the creation.

(Gurmukh-i) with guru’s guidance, s/he (deykhai) sees (saach-u) the Eternal present, and (samaaley = take care of) keeps in mind – IT’s Naam or virtues and commands; (jag-u = world) the creature is (kaachaa = not mature) un-accomplished (bin-u) without living by Naam (saachey) of the Eternal. 2.

 

The letter Dhadhaa.

 

ਧਧੈ ਧਰਮੁ ਧਰੇ ਧਰਮਾ ਪੁਰਿ ਗੁਣਕਾਰੀ ਮਨੁ ਧੀਰਾ ॥ ਧਧੈ ਧੂਲਿ ਪੜੈ ਮੁਖਿ ਮਸਤਕਿ ਕੰਚਨ ਭਏ ਮਨੂਰਾ ॥

Ḏẖaḏẖai ḏẖaram ḏẖare ḏẖarmā pur guṇkārī man ḏẖīrā.  Ḏẖaḏẖai ḏẖūl paṛai mukẖ masṯak kancẖan bẖa▫e manūrā.

 

(Dhadhai) by the letter Dhadhaa. One who follows the guru (dharey = places) bases his/her (dharam-u) faith in (dharma pur-i = abode of Dharam/rightyeousness) the Almighty (gunkaari) who bestows virtues and (man-u) the mind (dheera) attains peace.

One on whose (mukh-i) face and (mastak-i) on forehead (dhool-i/dhoor-i) dust of the feet of the Almighty (parrai = is put) applied, i.e. one who submits to commands of the Almighty; then even (manoora = the slag of iron/useless) a virtue-less person (bhaey) becomes (kanchan = gold) good, i.e. base minds get transformed by Naam.

 

ਧਨੁ ਧਰਣੀਧਰੁ ਆਪਿ ਅਜੋਨੀ ਤੋਲਿ ਬੋਲਿ ਸਚੁ ਪੂਰਾ ॥ ਕਰਤੇ ਕੀ ਮਿਤਿ ਕਰਤਾ ਜਾਣੈ ਕੈ ਜਾਣੈ ਗੁਰੁ ਸੂਰਾ ॥੩॥

Ḏẖan ḏẖarṇīḏẖar āp ajonī ṯol bol sacẖ pūrā.  Karṯe kī miṯ karṯā jāṇai kai jāṇai gur sūrā. ||3||

 

(Dhan-u) the blessed great (dhanneedahar-u = support of the earth) Creator is (aap-i) self-created, (ajoni) is unborn/without physical form; (sach-u) the Eternal is (poora) perfect (tol-i = weigh-ment/evaluation) in virtues and IT’s (bol-i = speech) commands are inviolable – and no one can take measure of IT.

Only (karta) the Creator (jaanai) knows (mit-i) the measure of (kartey) the Creator, (kai) or (jaanai) knows (gur-u) the guru (sooraa = warrior) who has driven out other ideas and recognized the Almighty within. 3.

 

ਙਿਆਨੁ ਗਵਾਇਆ ਦੂਜਾ ਭਾਇਆ ਗਰਬਿ ਗਲੇ ਬਿਖੁ ਖਾਇਆ ॥ ਗੁਰ ਰਸੁ ਗੀਤ ਬਾਦ ਨਹੀ ਭਾਵੈ ਸੁਣੀਐ ਗਹਿਰ ਗੰਭੀਰੁ ਗਵਾਇਆ ॥

Ńi▫ān gavā▫i▫ā ḏūjā bẖā▫i▫ā garab gale bikẖ kẖā▫i▫ā.  Gur ras gīṯ bāḏ nahī bẖāvai suṇī▫ai gahir gambẖīr gavā▫i▫ā.

 

When (nginaan-u/giaan) awareness of the Almighty within (gavaaiaa) is lost, then (dooja = second) other ideas (bhaaiaa = liked) come to mind; one (galey = rots) degenerates – with vices – (garab-i) in pride and (khaaiaa = eats) consumes (bikh-u) poison, i.e. falls prey to vices.

S/he considers (ras-u = taste) the joy of (gur) the great (geet) songs– praising Divine virtues as (baad) useless, does not (bhaavai) like (suneeai) listening to them and thus (gavaaviaa) loses (gahir gambheer-u) profound Almighty from the mind – and keeps transgressing.

 

ਗੁਰਿ ਸਚੁ ਕਹਿਆ ਅੰਮ੍ਰਿਤੁ ਲਹਿਆ ਮਨਿ ਤਨਿ ਸਾਚੁ ਸੁਖਾਇਆ ॥ ਆਪੇ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਵੈ ਆਪੇ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥੪॥

Gur sacẖ kahi▫ā amriṯ lahi▫ā man ṯan sācẖ sukẖā▫i▫ā.  Āpe gurmukẖ āpe ḏevai āpe amriṯ pī▫ā▫i▫ā. ||4||

 

(Gur-i) the guru (kahiaa) says (sach-u) the truth, i.e. teaches Naam or Divine virtues and commands; one who follows the guru, (lahiaa) acquires awareness of (amrit-u) the life-giving Naam, then (saach-u) the Eternal (sukhaaiaa) seems pleasant (man-i) to mind and (tan-i) body, i.e. one is happy to live by Naam.

The Almighty (aapey) IT-self (deyvai = gives) leads to the guru, causes to (gurmukh-i) follow the guru’s teachings and (aapey) IT-self (peeaaiaa = causes to drink) motivates to practice (amrit-u) the life-giving Naam – while keeping away from vices. 4.

 

The letter Eerree.

 

ਏਕੋ ਏਕੁ ਕਹੈ ਸਭੁ ਕੋਈ ਹਉਮੈ ਗਰਬੁ ਵਿਆਪੈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਪਛਾਣੈ ਇਉ ਘਰੁ ਮਹਲੁ ਸਿਞਾਪੈ ॥

Ėko ek kahai sabẖ ko▫ī ha▫umai garab vi▫āpai.  Anṯar bāhar ek pacẖẖāṇai i▫o gẖar mahal siñāpai

 

(Sabh-u koee) everyone (kahai) says there is (eyko eyk-u) only One God, – and should act by Naam, but (haumai) ego and (garab-u) vanity (viaapai) afflict them – and s/he does not emulate Divine virtues and obey Divine commands.

One should (pachhaanai) recognize (eyk-u) the one Almighty (antar-i) within and (baahar-i) outside; (iau) this is how (ghar-u = house, mahal-u = palace) abode the Almighty (sinjnaapai) is recognized, i.e. the Almighty is present everywhere.

 

ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥ ਏਕੰਕਾਰੁ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਨਾਨਕ ਏਕੁ ਸਮਾਈ ॥੫॥

Parabẖ neṛai har ḏūr na jāṇhu eko sarisat sabā▫ī.  Ėkankār avar nahī ḏūjā Nānak ek samā▫ī. ||5||

 

(Har-i) the Almighty (prabh-u) Master is (neyrrai) near/within/everywhere, do not (jaanhu) consider it (door-i) far somewhere; (eyko) the One Creator is present (sabaaee) in the whole (sristt-i) universe.

There is only (eykankaar-u) One all-pervasive Creator, there is (nahi) not (dooja = second, avar-u = other) not another; (eyk-u) the One (samaaee) pervades everywhere, says Nanak. 5.

 

ਇਸੁ ਕਰਤੇ ਕਉ ਕਿਉ ਗਹਿ ਰਾਖਉ ਅਫਰਿਓ ਤੁਲਿਓ ਨ ਜਾਈ ॥ ਮਾਇਆ ਕੇ ਦੇਵਾਨੇ ਪ੍ਰਾਣੀ ਝੂਠਿ ਠਗਉਰੀ ਪਾਈ ॥

Is karṯe ka▫o ki▫o gėh rākẖa▫o afri▫o ṯuli▫o na jā▫ī.  Mā▫i▫ā ke ḏevāne parāṇī jẖūṯẖ ṯẖag▫urī pā▫ī.

 

(Kiau) how do I (gah-i) get hold of and (raakhau) keep (is-u = this) the (kartey kau) Creator, who (aphario) cannot be held – is Infinite – and (tulio = weighed) beyond measure, i.e. I am unable to comprehend virtues of the Infinite.

In addition, the Creator IT-self has (paaee = put – in mouth) administered (tthagauree) the pill given by cheats to inebriate, i.e. created temptations, (maaiaa) in the world-play and causes (praani) the creatures to (deyvaaney = mad) lose their minds.

 

ਲਬਿ ਲੋਭਿ ਮੁਹਤਾਜਿ ਵਿਗੂਤੇ ਇਬ ਤਬ ਫਿਰਿ ਪਛੁਤਾਈ ॥ ਏਕੁ ਸਰੇਵੈ ਤਾ ਗਤਿ ਮਿਤਿ ਪਾਵੈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੬॥

Lab lobẖ muhṯāj vigūṯe ib ṯab fir pacẖẖuṯā▫ī.  Ėk sarevai ṯā gaṯ miṯ pāvai āvaṇ jāṇ rahā▫ī. ||6||

 

(Lab-i lobh-i) because of their greed, they ever (muhtaaj-i = dependent) ask others and (vigootey) face disgrace; they (pachhutaaee) repent (ib) now – in life because of the ignominy – and (tab =then) at the end of life when account of deeds is taken – and are not accepted for union with the Almighty.

On the other hand, if one (sareyvai) remembers (eyk-u) the One Almighty, (ta) then s/he (paavai) obtains (mit-i) measure of, i.e. knows how to attain, (gat-i) emancipation and (rahaaee = end) obviates (aavan-u = coming) births and (jaan-u = going) deaths. 6.

 

The letter Eerree.

 

ਏਕੁ ਅਚਾਰੁ ਰੰਗੁ ਇਕੁ ਰੂਪੁ ॥ ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਅਸਰੂਪੁ ॥ ਏਕੋ ਭਵਰੁ ਭਵੈ ਤਿਹੁ ਲੋਇ ॥ ਏਕੋ ਬੂਝੈ ਸੂਝੈ ਪਤਿ ਹੋਇ ॥

Ėk acẖār rang ik rūp.  Pa▫uṇ pāṇī agnī asrūp.  Ėko bẖavar bẖavai ṯihu lo▫e.  Ėko būjẖai sūjẖai paṯ ho▫e.

 

The Creator ever has (eyk-u) the same (aachaar-u = conduct) attributes, (rang-u) color and (ik-u) one (roop-u) form, i.e. is Eternal. (Paun) air (paani) water and (agni) fire are IT’s (asroop) embodiment – they do for what the Creator has made them.

(Eyko = one) the same (bhavar-u = bumblebee) Spirit (bhavai = wanders) is present in (tih-u) the three (loey) regions – the whole world. One who (boojhai) recognizes (eyko) the One Creator in the creation, s/he (soojhai) understands – and practices Naam or Divine virtues and commands, and (hoey) receives (pat-i) honor in life, and in Divine court on death – by acceptance for union with the Almighty.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਲੇ ਸਮਸਰਿ ਰਹੈ ॥ ਗੁਰਮੁਖਿ ਏਕੁ ਵਿਰਲਾ ਕੋ ਲਹੈ ॥ ਜਿਸ ਨੋ ਦੇਇ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਏ ॥ ਗੁਰੂ ਦੁਆਰੈ ਆਖਿ ਸੁਣਾਏ ॥੭॥

Gi▫ān ḏẖi▫ān le samsar rahai.  Gurmukẖ ek virlā ko lahai.  Jis no ḏe▫e kirpā ṯe sukẖ pā▫e.  Gurū ḏu▫ārai ākẖ suṇā▫e. ||7||

 

One who has understands Naam (ley) taking this (giaan-u = awareness) understanding and (dhiaan-u) paying attention to them, s/he (rahai) remains (samsar-i) the same, i.e. attains poise. But (ko) some (virla) rare person (gurmukh-i) who follows the guru (lahai = takes) gets awareness of, and practices, Naam.

One (no) to (jis) whom the Almighty (tey = with, kirpa = kindness) kindly (d-e-i) gives the awareness and enables practice of Naam, s/he  (paey) attains (sukh-u) peace; IT (aakh-i = says, sunaaey = causes to hear) imparts the awareness (duaarai) through the guru, i.e. one needs to find and follow the guru for peace in life and escaping rebirth after death. 7.

 

The letter Oorraa.

 

ਊਰਮ ਧੂਰਮ ਜੋਤਿ ਉਜਾਲਾ ॥ ਤੀਨਿ ਭਵਣ ਮਹਿ ਗੁਰ ਗੋਪਾਲਾ ॥ ਊਗਵਿਆ ਅਸਰੂਪੁ ਦਿਖਾਵੈ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨੈ ਘਰਿ ਆਵੈ ॥

Ūram ḏẖūram joṯ ujālā.  Ŧīn bẖavaṇ mėh gur gopālā.  Ūgvi▫ā asrūp ḏikẖāvai.  Kar kirpā apunai gẖar āvai.

 

There Almighty’s (jot-i) Spirit is (ujaala = light/manifestation) present (Ooram = waves/sea) in water and in/on (dhooram = dust) land. (Gur) the great (gopaala = sustainer of the world) Almighty is present (teen-i) in the three (bhavan) regions – Jal = water, Thal = in/on land, Maheeal = between sky and land – space, i.e. everywhere.

When IT (oogviaa) manifests and (dikhaavai) shows IT’s (asroop-u) form, i.e. reveals within; then with IT’s (kar-i kirpa) kindness, one (aavai) comes to (apunai) own (ghar-i) home, i.e. concentrates within and stops looking elsewhere.

 

ਊਨਵਿ ਬਰਸੈ ਨੀਝਰ ਧਾਰਾ ॥ ਊਤਮ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥ ਇਸੁ ਏਕੇ ਕਾ ਜਾਣੈ ਭੇਉ ॥ ਆਪੇ ਕਰਤਾ ਆਪੇ ਦੇਉ ॥੮॥

Ūnav barsai nījẖar ḏẖārā.  Ūṯam sabaḏ savāraṇhārā.  Is eke kā jāṇai bẖe▫o.  Āpe karṯā āpe ḏe▫o. ||8||

 

When one looks within, the clouds (oonav-i) come down and (neejhar) continuous (barsai) rain falls, i.e. Divine messages are received within incessantly to guide in life to act upon; (ootam) the sublime (sabad-i) Divine word (savaaranhaara) transforms.

One who (jaanai) knows (bheyo/bheyd = mystery) Hukam/commands of (is-u = this) the (eykey) One Creator, s/he (aapey) him/her-self becomes like (karta) the Creator, the (deyo = god) object of worship/obedience. 8.

 

The letter Oorra continues.

 

ਉਗਵੈ ਸੂਰੁ ਅਸੁਰ ਸੰਘਾਰੈ ॥ ਊਚਉ ਦੇਖਿ ਸਬਦਿ ਬੀਚਾਰੈ ॥ ਊਪਰਿ ਆਦਿ ਅੰਤਿ ਤਿਹੁ ਲੋਇ ॥ ਆਪੇ ਕਰੈ ਕਥੈ ਸੁਣੈ ਸੋਇ ॥

Ugvai sūr asur sangẖārai.  Ūcẖa▫o ḏekẖ sabaḏ bīcẖārai.  Ūpar āḏ anṯ ṯihu lo▫e.  Āpe karai kathai suṇai so▫e.

 

When (soor-u) the sun (ugvai) rises, i.e. when the mind is enlightened, it (sanghaarai = kills) drives out (asur = demons) vices from the mind; one (deykh-i = sees) obtains vision of (oochau = high) the Supreme Master (beechaarai) reflecting (sabad-i = Word) on guru’s teachings.

The One who is (oopar-i) above has been (aad-i) present from beginning, and shall be to (ant-i) end in (tihu = three, loey = regions) world; (soey = that) the Master (aapey) IT-self (karai) does, (kathai) speaks and (sunai) listens – being in the creatures. 8.

 

Page 931

 

ਓਹੁ ਬਿਧਾਤਾ ਮਨੁ ਤਨੁ ਦੇਇ ॥ ਓਹੁ ਬਿਧਾਤਾ ਮਨਿ ਮੁਖਿ ਸੋਇ ॥ ਪ੍ਰਭੁ ਜਗਜੀਵਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਹੋਇ ॥੯॥

Oh biḏẖāṯā man ṯan ḏe▫e.  Oh biḏẖāṯā man mukẖ so▫e.  Parabẖ jagjīvan avar na ko▫e.  Nānak nām raṯe paṯ ho▫e. ||9||

 

(Ohu = that) the Master, (bidhaata) the Creator, (dey-i) gives one (man-u) the mind – to think – and (tan-u) body – to observe and act; we should keep (soey = that) the Creator (man-i) in mind and (mukh-i = in mouth) praise IT’s virtues and emulate them.

(Prabh-u) the Almighty is (jagjeevan-u = life of the world) the source of life, (na koey) none other; it is (ratey = dyed, naam-i = with Naam) by emulating IT’s virtues that (pat-i) honor (hoey) is received – in life and in Divine court, says Nanak. 9.

 

The letter Raaraa.

 

ਰਾਜਨ ਰਾਮ ਰਵੈ ਹਿਤਕਾਰਿ ॥ ਰਣ ਮਹਿ ਲੂਝੈ ਮਨੂਆ ਮਾਰਿ ॥ ਰਾਤਿ ਦਿਨੰਤਿ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ॥ ਤੀਨਿ ਭਵਨ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥

Rājan rām ravai hiṯkār.  Raṇ mėh lūjẖai manū▫ā mār.  Rāṯ ḏinanṯ rahai rang rāṯā.  Ŧīn bẖavan jug cẖāre jāṯā.

 

One who (hitkaar-i = with love) lovingly (ravai = utters) remembers and obeys (raajan = king) the Sovereign (raam) Almighty; s/he (maar-i = kills, manooaa = mind) gives up acting by self-will and (loojhai) fights (mah-i) in (ran) the battlefield of life, i.e. fights and overcomes vices.

S/he (rahai) remains (raata = dyed, rang-i = in colour) imbued with love of the Almighty (raat-i) night and (dinant-i) day. S/he (jaata =knows) recognizes the Almighty (teen-i = in three, bhavan = regions) everywhere (jug = ages, chaarey = all four) all the time.

 

ਜਿਨਿ ਜਾਤਾ ਸੋ ਤਿਸ ਹੀ ਜੇਹਾ ॥ ਅਤਿ ਨਿਰਮਾਇਲੁ ਸੀਝਸਿ ਦੇਹਾ ॥ ਰਹਸੀ ਰਾਮੁ ਰਿਦੈ ਇਕ ਭਾਇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਾਚਿ ਲਿਵ ਲਾਇ ॥੧੦॥

Jin jāṯā so ṯis hī jehā.  Aṯ nirmā▫il sījẖas ḏehā.  Rahsī rām riḏai ik bẖā▫e.  Anṯar sabaḏ sācẖ liv lā▫e. ||10||

 

One (jin-i) who (jaata) recognizes the Almighty everywhere, i.e. becomes aware of and practices Divine virtues and commands, (so) that person becomes (jeyha) like (tis hi = that) the Creator IT-self. S/he is (nirmaa-ilu = without dirt) free of vices – so becomes acceptable for union with the Almighty and thus – (seejhas-i = succeeds) makes success of (deyha = body) human birth.

S/he keeps (raam) the Almighty, (rahasi = in bliss) the embodiment of bliss (ridai) in mind (ik = one, bhaaey = love) with undivided love; and (antar-i) in the mind (laaey) focuses (liv) attention on (sabad-u) words/commands of (saach-i) the Eternal. 10.

 

The letter Raara continues.

 

ਰੋਸੁ ਨ ਕੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਰਹਣੁ ਨਹੀ ਸੰਸਾਰੇ ॥ ਰਾਜੇ ਰਾਇ ਰੰਕ ਨਹੀ ਰਹਣਾ ਆਇ ਜਾਇ ਜੁਗ ਚਾਰੇ ॥

Ros na kījai amriṯ pījai rahaṇ nahī sansāre.  Rāje rā▫e rank nahī rahṇā ā▫e jā▫e jug cẖāre.

 

Do not (keejai = do/show, ros-u = anger) turn away from God, (peejai) drink (amrit-u) the life giving elixir, i.e. live by Divine virtues and commands, because no one (rahan-u) stays (sansaarai) in the world forever and everyone has to go to God and be answerable for deeds.

Be one (raajey) a king or (rank) a pauper, no one (rahna) is to stay here permanently; one who (aaey) comes s/he (jaaey) goes; this law is (jug = ages, chaarey = all four) forever.

 

ਰਹਣ ਕਹਣ ਤੇ ਰਹੈ ਨ ਕੋਈ ਕਿਸੁ ਪਹਿ ਕਰਉ ਬਿਨੰਤੀ ॥ ਏਕੁ ਸਬਦੁ ਰਾਮ ਨਾਮ ਨਿਰੋਧਰੁ ਗੁਰੁ ਦੇਵੈ ਪਤਿ ਮਤੀ ॥੧੧॥

Rahaṇ kahaṇ ṯe rahai na ko▫ī kis pėh kara▫o binanṯī.  Ėk sabaḏ rām nām niroḏẖar gur ḏevai paṯ maṯī. ||11||

 

(Na koee) no one (rahai) is to stay here permanently; so (pah-i) to (kis-u) whom can I go to (kahan) speak and (karau) make (beynanti) request for ever (rahan) staying here?

All have to go, so the human should aim at union with the Almighty; for this (Sabad-u = word) teachings of guru to live by (naam) virtues and commands of (raam) the Almighty are (nirodhar-u = un-stoppable) unfailing; the guru (deyvai) gives (mati = counsel) guidance by which one can receive (pat-i) honor in this world and at the Divine court. 11.

 

The letter Lalaa.

 

ਲਾਜ ਮਰੰਤੀ ਮਰਿ ਗਈ ਘੂਘਟੁ ਖੋਲਿ ਚਲੀ ॥ ਸਾਸੁ ਦਿਵਾਨੀ ਬਾਵਰੀ ਸਿਰ ਤੇ ਸੰਕ ਟਲੀ ॥

Lāj maranṯī mar ga▫ī gẖūgẖat kẖol cẖalī.  Sās ḏivānī bāvrī sir ṯe sank talī.

 

The woman who (maranti) was dying with (laaj) shame, i.e. was ashamed, – i.e. the tendency to commit transgressions and hide them – (mar-i gaee) has died, i.e. my base thoughts and deeds have left, and now I (chali) walk around (khol-i = opening, ghooghatt = veil) openly.

(Sank) fear of (baavri, divaani) the crazy (saas-u) mother-in-law has (ttali = withheld gone (tey) from (sir) over my head, i.e. temptations in the world-play have no effect on me any more – this has happened by practice of Divine virtues and commands.

 

ਪ੍ਰੇਮਿ ਬੁਲਾਈ ਰਲੀ ਸਿਉ ਮਨ ਮਹਿ ਸਬਦੁ ਅਨੰਦੁ ॥ ਲਾਲਿ ਰਤੀ ਲਾਲੀ ਭਈ ਗੁਰਮੁਖਿ ਭਈ ਨਿਚਿੰਦੁ ॥੧੨॥

Parem bulā▫ī ralī si▫o man mėh sabaḏ anand.  Lāl raṯī lālī bẖa▫ī gurmukẖ bẖa▫ī nicẖinḏ. ||12||

 

With (sabad-u = Divine Word) Divine commands (mah-i) in my mind, the Almighty-husband (bulaaee) talks to me (siau) with (ralee) affection and I feel (anand-u) joyful.

(Rati) imbued with love I have (bhaee) become (laali = maidservant) beloved soul-wife of the Almighty-husband (gurmukh-i) with the guru’s guidance and (bhaee) become (nichind-u) free of anxiety – of uniting with IT. 12.

 

Letter Lalaa continues.

 

ਲਾਹਾ ਨਾਮੁ ਰਤਨੁ ਜਪਿ ਸਾਰੁ ॥ ਲਬੁ ਲੋਭੁ ਬੁਰਾ ਅਹੰਕਾਰੁ ॥ ਲਾੜੀ ਚਾੜੀ ਲਾਇਤਬਾਰੁ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਮੁਗਧੁ ਗਵਾਰੁ ॥

Lāhā nām raṯan jap sār.  Lab lobẖ burā ahaʼnkār.  Lāṛī cẖāṛī lā▫iṯbār.  Manmukẖ anḏẖā mugaḏẖ gavār.

 

(Laaha = profit) the benefit of (jap-i) remembrance and practice of (ratan-u = jewel) the valuable (naam-u) virtues and commands of the Almighty is (saar-u) sublime. (Lab, lobh) greed/craving and (ahankaar-u) pride are (buraa) bad.

(Laarri chaarri) instigating against someone and (laaitbaar-u) backbiting; these are indulged by (manmukh-u) a self-willed person – who does not follow the guru – (andha = blind) blinded by attachments to the world-play; s/he is (gavaar-u) ignorant and (mugadh-u) foolish.

 

ਲਾਹੇ ਕਾਰਣਿ ਆਇਆ ਜਗਿ ॥ ਹੋਇ ਮਜੂਰੁ ਗਇਆ ਠਗਾਇ ਠਗਿ ॥ ਲਾਹਾ ਨਾਮੁ ਪੂੰਜੀ ਵੇਸਾਹੁ ॥ ਨਾਨਕ ਸਚੀ ਪਤਿ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥੧੩॥

Lāhe kāraṇ ā▫i▫ā jag.  Ho▫e majūr ga▫i▫ā ṯẖagā▫e ṯẖag.  Lāhā nām pūnjī vesāhu.  Nānak sacẖī paṯ sacẖā pāṯisāhu. ||13||

 

The human being (aaiaa) comes (jag-i) to the world (kaaran-i = for the sake of) to (laahey = profit) benefit from the opportunity in human birth to unite with the Creator. But (tthagaaey) being cheated (tthag-i) by the cheat, i.e. succumbing to temptations – to amass wealth/enjoy pleasures -, (hoey = becomes) acts like (majoor-u) a labourer – getting a bit of gain, but losing the opportunity.

One who has (veysaah-u) faith in the Almighty as (poonji) capital for the business of life, s/he obtains (laahaa) profit, i.e. adds to the credit in account of deeds for having lived by Naam or Divine virtues. S/he receives (sachi) the true (pat-i) honour from (sachaa) the Eternal (paatisaahu = emperor) Sovereign, i.e. is accepted for union with the Creator, –  and not reborn – says Nanak. 13.

 

 

The letter Airraa

 

ਆਇ ਵਿਗੂਤਾ ਜਗੁ ਜਮ ਪੰਥੁ ॥ ਆਈ ਨ ਮੇਟਣ ਕੋ ਸਮਰਥੁ ॥

Ā▫e vigūṯā jag jam panth.  Ā▫ī na metaṇ ko samrath.

 

(Vigootaa = spoilt) misled by temptations (aaee = by aaee/maaiaa) world-play, (jag-u = world) the human being – commits transgressions and – walks on (panth-u) path to (jam) the agent of Divine justice.

No one is (samrath-u) capable of (meyttan = erasing) overcoming the influence for (aaee) temptations.

 

ਆਥਿ ਸੈਲ ਨੀਚ ਘਰਿ ਹੋਇ ॥ ਆਥਿ ਦੇਖਿ ਨਿਵੈ ਜਿਸੁ ਦੋਇ ॥ ਆਥਿ ਹੋਇ ਤਾ ਮੁਗਧੁ ਸਿਆਨਾ ॥ ਭਗਤਿ ਬਿਹੂਨਾ ਜਗੁ ਬਉਰਾਨਾ ॥

Āth sail nīcẖ gẖar ho▫e.  Āth ḏekẖ nivai jis ḏo▫e.  Āth ho▫e ṯā mugaḏẖ si▫ānā.  Bẖagaṯ bihūnā jag ba▫urānā.

 

If (sail/shailee = mode/style) presence (aath-i) of wealth (hoey) be (ghar-i) in the house (neech-i = of lowly) one considered low in society; (deykh-i) seeing (jis-u = which) that (aath-i) wealth (doey) both – high and low – (nivai) bow/show respect to him/her.

If one (hoey) has (aath-i) wealth, (ta) then (mugadh-u) a fool is treated as (siaana) wise. Being (bihoona) bereft (bahagt-i) of devotion (jag-u) the world has (bauraana) gone crazy – lost the mind – for doing the above.

 

ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੋ ਸੋਇ ॥ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਤਿਸੁ ਪਰਗਟੁ ਹੋਇ ॥੧੪॥

Sabẖ mėh varṯai eko so▫e.  Jis no kirpā kare ṯis pargat ho▫e. ||14||

 

(Soey) the same Almighty (vartai) is present (mah-i) in (sabh) everyone; IT (pargatt-u hoey = manifests) reveals to (tis-u) that person (no) to (jis) whom IT (kirpa karey) is kind – and that is the real wealth that accompanies even to the hereafter. 14.

 

The letter Jajaa.

 

ਜੁਗਿ ਜੁਗਿ ਥਾਪਿ ਸਦਾ ਨਿਰਵੈਰੁ ॥ ਜਨਮਿ ਮਰਣਿ ਨਹੀ ਧੰਧਾ ਧੈਰੁ ॥ ਜੋ ਦੀਸੈ ਸੋ ਆਪੇ ਆਪਿ ॥ ਆਪਿ ਉਪਾਇ ਆਪੇ ਘਟ ਥਾਪਿ ॥

Jug jug thāp saḏā nirvair.  Janam maraṇ nahī ḏẖanḏẖā ḏẖair.  Jo ḏīsai so āpe āp.  Āp upā▫e āpe gẖat thāp.

 

Almighty (tthaap-i = installs) creates (jug-i jug-i) in all ages and is (sadaa) ever (nirvair-u) without enmity, i.e. sustains all creation with compassion.

IT is not subject (janam-i) to birth and (maran-i) death, does not gets involved in (dhandhaa) worldly affairs, and remains (dhair-u = patient) in one steady state – untouched by the world-play.

(Jo) whatever (deesai) is seen, i.e. all existence, is (aapey = self) the Creator (aap-i) IT-self, i.e. IT is present in everything/one.

IT (upaaey) created (aap-i) IT-self and then (thaap-i) made (ghatt = bodies) physical existence.

 

ਆਪਿ ਅਗੋਚਰੁ ਧੰਧੈ ਲੋਈ ॥ ਜੋਗ ਜੁਗਤਿ ਜਗਜੀਵਨੁ ਸੋਈ ॥ ਕਰਿ ਆਚਾਰੁ ਸਚੁ ਸੁਖੁ ਹੋਈ ॥ ਨਾਮ ਵਿਹੂਣਾ ਮੁਕਤਿ ਕਿਵ ਹੋਈ ॥੧੫॥

Āp agocẖar ḏẖanḏẖai lo▫ī.  Jog jugaṯ jagjīvan so▫ī.  Kar ācẖār sacẖ sukẖ ho▫ī.  Nām vihūṇā mukaṯ kiv ho▫ī. ||15||

 

 (Aap-i = self) the Almighty is (agochar-u = not perceived by the senses) formless and untouched by the world-play, while (loee) the people are engaged in (dhandhai) worldly pursuits. Living by virtues and commands of (soee) that (jagjeevan-u = life of the world) Creator is (jugat-i) the method for (jog) union with IT.

(Kar-i = do) practice (aachaar-u) good conduct – live by Divine virtues and commands – (hoee = happen) to achieve (sach-u = true) lasting (sukh-u) peace.

A person (vihoona) devoid of living by (naam) Divine virtues and commands (kiv = how?) cannot (hoee) be (mukat-i) emancipated– from births and deaths. 15.

The letter Vavaa.

 

ਵਿਣੁ ਨਾਵੈ ਵੇਰੋਧੁ ਸਰੀਰ ॥ ਕਿਉ ਨ ਮਿਲਹਿ ਕਾਟਹਿ ਮਨ ਪੀਰ ॥ ਵਾਟ ਵਟਾਊ ਆਵੈ ਜਾਇ ॥ ਕਿਆ ਲੇ ਆਇਆ ਕਿਆ ਪਲੈ ਪਾਇ ॥

viṇ nāvai veroḏẖ sarīr.  Ki▫o na milėh kātėh man pīr.  vāt vatā▫ū āvai jā▫e.  Ki▫ā le ā▫i▫ā ki▫ā palai pā▫e.

 

One cannot (veyrodh-u) stop (sareer) the body/self from vices (vin-u) without awareness of (naavai) of Naam. Why don’t you (milah-i) find – the guru who can – (kaattah-i = cut) remove (peer) pain of (man) the mind – of being subjected to temptations/vices?

(Vattaaoo) travellers (aavai) come and (jaaey) go, i.e. we can see people being born and dying. They (ley) bring (kiaa = what?) nothing and (paaey = puts, palai = in lap) take nothing with them on death.

 

ਵਿਣੁ ਨਾਵੈ ਤੋਟਾ ਸਭ ਥਾਇ ॥ ਲਾਹਾ ਮਿਲੈ ਜਾ ਦੇਇ ਬੁਝਾਇ ॥ ਵਣਜੁ ਵਾਪਾਰੁ ਵਣਜੈ ਵਾਪਾਰੀ ॥ ਵਿਣੁ ਨਾਵੈ ਕੈਸੀ ਪਤਿ ਸਾਰੀ ॥੧੬॥

viṇ nāvai ṯotā sabẖ thā▫e.  Lāhā milai jā ḏe▫e bujẖā▫e.  vaṇaj vāpār vaṇjai vāpārī.  viṇ nāvai kaisī paṯ sārī. ||16||

 

There is (tottaa) loss (sabh = all, thaaey = places) in everything, i.e. one falls prey to vices, (vin-u = wiyhout) by not being conscious of living (naavai) by Naam – and the account of deeds is debited. (Laahaa) gain (milai) is obtained, i.e. one adds to credit in account of deeds – (ja) if the Almighty (dey-i bujhaaey) gives understanding – of Naam.

(Vaapaari) a businessperson (vanjai) deals in (vanaj, vaapaar = business) merchandise, i.e. everyone lives life as s/he thinks fit. (Saari) the sublime (pat-i) honour – of union with the Almighty (kaisi = how?) cannot be attained (vin-u) without living (naavai) by Naam. 16.

 

The letter Gagaa.

 

ਗੁਣ ਵੀਚਾਰੇ ਗਿਆਨੀ ਸੋਇ ॥ ਗੁਣ ਮਹਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਗੁਣਦਾਤਾ ਵਿਰਲਾ ਸੰਸਾਰਿ ॥ ਸਾਚੀ ਕਰਣੀ ਗੁਰ ਵੀਚਾਰਿ ॥

Guṇ vīcẖāre gi▫ānī so▫e.  Guṇ mėh gi▫ān parāpaṯ ho▫e.  Guṇḏāṯā virlā sansār.  Sācẖī karṇī gur vīcẖār.

 

Only that person, who (veechaarey = contemplates) pays attention to (gun) virtues of the Almighty, is (giaani) learned. (Giaan-u) awareness – of how to be acceptable to the Almighty – (hoey) is (praapat-i) obtained (mah-i = in) by contemplating (gun) Divine virtues.

Some (virla) rare person (sansaar-i) in the world (gun = virtues, daataa = giver) can impart awareness of Divine virtues. (Saachi = true) good (karni) conduct comes (veechaar-i) by reflecting on teachings of (gur) the guru.

 

Page 932

 

ਅਗਮ ਅਗੋਚਰੁ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਤਾ ਮਿਲੀਐ ਜਾ ਲਏ ਮਿਲਾਇ ॥ ਗੁਣਵੰਤੀ ਗੁਣ ਸਾਰੇ ਨੀਤ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਮਿਲੀਐ ਮੀਤ ॥੧੭॥

Agam agocẖar kīmaṯ nahī pā▫e.  Ŧā milī▫ai jā la▫e milā▫e.  Guṇvanṯī guṇ sāre nīṯ.  Nānak gurmaṯ milī▫ai mīṯ. ||17||

 

The Almighty is (agam) beyond reach/incomprehensible and (agochar = not perceived by the senses) formless; no one can (paaey = obtain) know IT’s (keemat-i = price) worth – the extent of Divine virtues and powers. We (mileeai) find IT only (ta) then, (ja) when IT (laey milaaey) causes to be found.

(Gunvanti) a virtuous soul-wife (neet) ever (saarey) keeps in mind (gun) virtues of the Almighty-husband – and emulates them. One (mileeai) meets (meet) the friend Almighty (gurmat-i) with guru’s counsel/guidance, says Nanak. 17.

 

 

SGGS pp 927-929, Raamkali M: 5, Ruti (seasons).

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਰੁਤੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 5 ruṯī salok  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Raamkali, (rutee) seasons in a year.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: This composition describes the six seasons in a year and links them with months of the Indian calendar in which they occur. It says seasons keep changing but the Almighty is ever the same at all times. Each (chhant) stanza is preceded by a (Slok) prologue which gives essence of that Chhant, without mentioning the season concerned.

 

ਸਲੋਕੁ ॥ ਕਰਿ ਬੰਦਨ ਪ੍ਰਭ ਪਾਰਬ੍ਰਹਮ ਬਾਛਉ ਸਾਧਹ ਧੂਰਿ ॥ ਆਪੁ ਨਿਵਾਰਿ ਹਰਿ ਹਰਿ ਭਜਉ ਨਾਨਕ ਪ੍ਰਭ ਭਰਪੂਰਿ ॥੧॥

Kar banḏan parabẖ pārbarahm bācẖẖa▫o sāḏẖah ḏẖūr.  Āp nivār har har bẖaja▫o Nānak parabẖ bẖarpūr. ||1||

 

(Slok-u) prologue. O human being, (kar-i = make) pay (bandan) obeisance to (prabh) the Almighty (paarbrahm) Supreme Being and (baachhau) seek (dhoor-i) dust of the feet (saadhah) of the seekers, i.e. join to praise Divine virtues and learn to obey Divine commands, in holy congregation.

(Nivaar-i) give up acting by (aap-i = self) ego and (bhajau) praise and emulate (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (bharpoor-i) the all-pervasive (prabh) Almighty, says fifth Nanak. 1.

 

ਕਿਲਵਿਖ ਕਾਟਣ ਭੈ ਹਰਣ ਸੁਖ ਸਾਗਰ ਹਰਿ ਰਾਇ ॥ ਦੀਨ ਦਇਆਲ ਦੁਖ ਭੰਜਨੋ ਨਾਨਕ ਨੀਤ ਧਿਆਇ ॥੨॥

Kilvikẖ kātaṇ bẖai haraṇ sukẖ sāgar har rā▫e.  Ḏīn ḏa▫i▫āl ḏukẖ bẖanjno Nānak nīṯ ḏẖi▫ā▫e. ||2||

 

Awareness of the virtues and commands of (raaey = king) the Sovereign (har-i) Almighty is (saagar = ocean) the source of (sukh) comfort/peace; it (kaattan = cuts) frees from – the tendency to commit – (kilvikh) transgressions, and thus (haran = takes away) obviates (bhai) fear of – any retributions.

IT is (daiaal) compassionate to (deen = poor) the hapless and (bhanjano = breaks) saves from (dukh) distress; (neet) ever –  in all seasons -, (dhiaaey) fix attention on – emulating IT’s virtues and obeying IT’s commands to receive IT’s grace, says fifth Nanak. 2.

 

ਛੰਤੁ ॥ ਜਸੁ ਗਾਵਹੁ ਵਡਭਾਗੀਹੋ ਕਰਿ ਕਿਰਪਾ ਭਗਵੰਤ ਜੀਉ ॥ ਰੁਤੀ ਮਾਹ ਮੂਰਤ ਘੜੀ ਗੁਣ ਉਚਰਤ ਸੋਭਾਵੰਤ ਜੀਉ ॥

Cẖẖanṯ.  Jas gāvhu vadbẖāgīho kar kirpā bẖagvanṯ jī▫o.  Ruṯī māh mūraṯ gẖaṛī guṇ ucẖraṯ sobẖāvanṯ jī▫o.

 

(Chhant) stanza. (Gaavhu = sing) praise and emulate Divine (jas-u = glory) virtues and (vaddbhaagiho) be fortunate as (bhagvant = master of fortune) the Almighty would (kar-i kirpa) be kind to bestow grace.

Be it any (rutee) season, (maah) month, (uchrat) uttering and emulating (gun) Divine virtues even for (moorat/mahoorat = auspicious period of 48 minutes worked out by astrology, gharree = period of twenty four minutes) short periods makes them (sobhaavan = praiseworthy) auspicious, i.e. any time can become auspicious if Divine grace is deserved.

 

ਗੁਣ ਰੰਗਿ ਰਾਤੇ ਧੰਨਿ ਤੇ ਜਨ ਜਿਨੀ ਇਕ ਮਨਿ ਧਿਆਇਆ ॥ ਸਫਲ ਜਨਮੁ ਭਇਆ ਤਿਨ ਕਾ ਜਿਨੀ ਸੋ ਪ੍ਰਭੁ ਪਾਇਆ ॥

Guṇ rang rāṯe ḏẖan ṯe jan jinī ik man ḏẖi▫ā▫i▫ā.  Safal janam bẖa▫i▫ā ṯin kā jinī so parabẖ pā▫i▫ā.

 

(Dhann-i) blessed are (tey) those (jan) persons (jinee) who (dhiaaiaa) focus attention on (ik) the One Master (man-i) in mind and are raatey) dyed with (rang-i) the colour of, i.e. emulate, (gun) Divine virtues.

Those (jini) who make use of the opportunity provided by human birth to (paaiaa = find) unite with (so = that) the (prabh-u) Almighty, they make (tin ka) their (janam-u) human birth (saphal) successful.

 

ਪੁੰਨ ਦਾਨ ਨ ਤੁਲਿ ਕਿਰਿਆ ਹਰਿ ਸਰਬ ਪਾਪਾ ਹੰਤ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਿਮਰਿ ਜੀਵਾ ਜਨਮ ਮਰਣ ਰਹੰਤ ਜੀਉ ॥੧॥

Punn ḏān na ṯul kiri▫ā har sarab pāpā hanṯ jī▫o.  Binvanṯ Nānak simar jīvā janam maraṇ rahanṯ jī▫o. ||1||

 

(Kiriaa) practices like (punn) good deeds according to superstitions and (daan) charities are not (tul-i) equal to obedience to (har-i) the Almighty, which (hant = destroys) keeps one away from (sarab) all (paapaa) transgressions.

(Binvant-i) submits fifth Nanak: May I (simar-i) remember and obey the Almighty so that I (jeeva = live) do not to succumb to vices and (rahant) obviate (janam) births and (maran) deaths. 1.

 

ਸਲੋਕ ॥ ਉਦਮੁ ਅਗਮੁ ਅਗੋਚਰੋ ਚਰਨ ਕਮਲ ਨਮਸਕਾਰ ॥ ਕਥਨੀ ਸਾ ਤੁਧੁ ਭਾਵਸੀ ਨਾਨਕ ਨਾਮ ਅਧਾਰ ॥੧॥

Salok.  Uḏam agam agocẖaro cẖaran kamal namaskār.  Kathnī sā ṯuḏẖ bẖāvsī Nānak nām aḏẖār. ||1||

 

(Slok) prologue. You are (agam-u) beyond reach/incomprehensible and (agochro) not perceived by the senses;

the only (udam-u) effort by which You may be found is (namaskaar = obeisance) submission to Your (charan kamal = lotus feet) care/obedience, o Almighty.

And our (kathni) words should be such (sa) as (bhaavsi) please You and (naam) Your virtues and commands be our (adhaar) mainstay, says fifth Nanak. 1.

 

ਸੰਤ ਸਰਣਿ ਸਾਜਨ ਪਰਹੁ ਸੁਆਮੀ ਸਿਮਰਿ ਅਨੰਤ ॥ ਸੂਕੇ ਤੇ ਹਰਿਆ ਥੀਆ ਨਾਨਕ ਜਪਿ ਭਗਵੰਤ ॥੨॥

Sanṯ saraṇ sājan parahu su▫āmī simar ananṯ.  Sūke ṯe hari▫ā thī▫ā Nānak jap bẖagvanṯ. ||2||

 

O (saajan) friends, (parahu) place yourselves (saran-i = sanctuary) in care/obedience of (sant) the guru and with his guidance, (simar-i) remember and practice virtues and commands of (anant) the Infinite (suaami) Master.

(Sookey = withered) a mind withering due to vices (theeaa) becomes (hariaa) green, i.e. is revitalized, (jap-i) by remembrance/obedience of (bhagvant = master of fortune) the Almighty – and makes efforts to be with the Almighty, says fifth Nanak. 2.

 

The spring season.

 

ਛੰਤੁ ॥ ਰੁਤਿ ਸਰਸ ਬਸੰਤ ਮਾਹ ਚੇਤੁ ਵੈਸਾਖ ਸੁਖ ਮਾਸੁ ਜੀਉ ॥ ਹਰਿ ਜੀਉ ਨਾਹੁ ਮਿਲਿਆ ਮਉਲਿਆ ਮਨੁ ਤਨੁ ਸਾਸੁ ਜੀਉ ॥

Cẖẖanṯ.  Ruṯ saras basanṯ māh cẖeṯ vaisākẖ sukẖ mās jī▫o.  Har jī▫o nāhu mili▫ā ma▫oli▫ā man ṯan sās jī▫o.

 

(Chhant-u) stanza. (Saras) the enjoyable (rut-i) season of (basant) spring falling in (maas-u = month) the months of Ch-et and Baisaakh – middle of March to middle of May – is (sukh) comfortable – this is about physical comfort.

Similarly the soul-wife who (miliaa) finds (jeeo) the revered (har-i) Almighty (naah-u = Master) husband, his/her (man-u = mind, tan-u = body, saas-u = breath) total being (mauliaa) blossoms.

 

ਘਰਿ ਨਾਹੁ ਨਿਹਚਲੁ ਅਨਦੁ ਸਖੀਏ ਚਰਨ ਕਮਲ ਪ੍ਰਫੁਲਿਆ ॥

Gẖar nāhu nihcẖal anaḏ sakẖī▫e cẖaran kamal parfuli▫ā.

 

When (nihchal-u = unshakable) the Eternal (naah-u) Almighty-husband is (ghar-i = in the house) in mind, o (sakhee-ey) girl friend of the soul-wife, the mind experiences (anand-u) bliss and (praphuliaa) blossoms with (charan kamal = lotus feet) presence of the Master.

 

Page 928

 

ਸੁੰਦਰੁ ਸੁਘੜੁ ਸੁਜਾਣੁ ਬੇਤਾ ਗੁਣ ਗੋਵਿੰਦ ਅਮੁਲਿਆ ॥

Sunḏar sugẖaṛ sujāṇ beṯā guṇ govinḏ amuli▫ā.

 

(Govind = master of the wolrd) the Almighty is (sundar-u = handsome) virtuous, (sugharr-u = well chiselled/groomed = skillful) Omnipotent, (sujaan-u = well informed) wise and (beyta) all-knowing with (amuliaa) priceless (gun) virtues, i.e. awareness of Divine virtues is like high-value wealth.

 

ਵਡਭਾਗਿ ਪਾਇਆ ਦੁਖੁ ਗਵਾਇਆ ਭਈ ਪੂਰਨ ਆਸ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਤੇਰੀ ਮਿਟੀ ਜਮ ਕੀ ਤ੍ਰਾਸ ਜੀਉ ॥੨॥

vadbẖāg pā▫i▫ā ḏukẖ gavā▫i▫ā bẖa▫ī pūran ās jī▫o.  Binvanṯ Nānak saraṇ ṯerī mitī jam kī ṯarās jī▫o. ||2||

 

When is (vaddbhaag-i) fortunate, s/he (paaiaa) finds the Almighty, i.e. obtains awareness of Naam, – and s/he keeps transgressions away; his/her (dukh) grief/distress – separation from the Almighty – (gavaaiaa = lost) ends, and (aas) wish to find the Master (bhaee) being (pooran) fulfilled.

(Binvant-i) submits fifth Nanak: O Almighty, one who places the self in (teyri) Your (saran-i = sanctuary) care/obedience, his/her (traas) fear of (jam) the agent of Divine justice – who keeps the errant souls away from the Almighty – (mittee = erased) is obviated. 2.

 

ਸਲੋਕ ॥ ਸਾਧਸੰਗਤਿ ਬਿਨੁ ਭ੍ਰਮਿ ਮੁਈ ਕਰਤੀ ਕਰਮ ਅਨੇਕ ॥ ਕੋਮਲ ਬੰਧਨ ਬਾਧੀਆ ਨਾਨਕ ਕਰਮਹਿ ਲੇਖ ॥੧॥

Salok.  Sāḏẖsangaṯ bin bẖaram mu▫ī karṯī karam anek.  Komal banḏẖan bāḏẖī▫ā Nānak karmėh lekẖ. ||1||

 

(Slok) prologue. (Bin-u) without (saadh = guru, sangat-i = company of) guidance of the guru, the soul-wife (karti) engages in (aneyk) numerous (karam) rituals and (muee = dies) falls prey to temptations (bhram-i) in delusion – being oblivious of Divine virtues and commands.

She remains (baadheeaa) bound in (komal) tender (bandhan = bondage) attachments to the world-play (leykh = writing) under influence of past (karmah) deeds, says fifth Nanak. 1.

 

ਜੋ ਭਾਣੇ ਸੇ ਮੇਲਿਆ ਵਿਛੋੜੇ ਭੀ ਆਪਿ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਜਾ ਕਾ ਵਡ ਪਰਤਾਪੁ ॥੨॥

Jo bẖāṇe se meli▫ā vicẖẖoṛe bẖī āp.  Nānak parabẖ sarṇāgaṯī jā kā vad parṯāp. ||2||

 

The Almighty (meyliaa) unites with IT-self (jo) those whom IT (bhaaniaa) likes, and (bhi) also (aap-i) IT-self (vichhorrey) separates– those not approved.

I have placed myself (sarnaagti) in care/obedience of (prabh) the Almighty (ja ka) whose (partaap) majesty is (vadd) great, i.e. IT is the highest Master whose authority cannot be questioned, says fifth Nanak. 2.

 

The summer season.

 

ਛੰਤੁ ॥ ਗ੍ਰੀਖਮ ਰੁਤਿ ਅਤਿ ਗਾਖੜੀ ਜੇਠ ਅਖਾੜੈ ਘਾਮ ਜੀਉ ॥ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ਦੁਹਾਗਣੀ ਦ੍ਰਿਸਟਿ ਨ ਕਰੀ ਰਾਮ ਜੀਉ ॥

Cẖẖanṯ.  Garīkẖam ruṯ aṯ gākẖ▫ṛī jeṯẖ akẖāṛai gẖām jī▫o.  Parem bicẖẖohu ḏuhāgaṇī ḏarisat na karī rām jī▫o.

 

(Chhant-u) stanza. (Greekham) the summer (rut-i) season falling in months of Jetth and (akhaarrai) Asaarr/Ahaarr – middle of May to middle of July – is (at-i) very (gaakhrri) hard due to (ghaam) heat – this is physical discomfort.

Similarly (duhaagni = unfortunate woman separated from husband) the soul-wife who forgets the Almighty-husband – remains (bichhohu = separation) bereft of Divine (preym) love, and (raam) the Almighty does not (kar-i = places, dristt-i = sight) look at her – and she remains separated. 

 

ਨਹ ਦ੍ਰਿਸਟਿ ਆਵੈ ਮਰਤ ਹਾਵੈ ਮਹਾ ਗਾਰਬਿ ਮੁਠੀਆ ॥ ਜਲ ਬਾਝੁ ਮਛੁਲੀ ਤੜਫੜਾਵੈ ਸੰਗਿ ਮਾਇਆ ਰੁਠੀਆ ॥
Nah ḏarisat āvai maraṯ hāvai mahā gārab muṯẖī▫ā.  Jal bājẖ macẖẖulī ṯaṛfaṛāvai sang mā▫i▫ā ruṯẖī▫ā.

 

(Dristt-i) the sight/grace is (nah) not (aavai = come) bestowed on her as s/he is (muttheeaa = robbed of) remains unaware of Naam the Almighty (gaarab-i) because of her pride/ego; she ever (marat = dies) suffers (haavai = sighs) pangs of separation.

S/he remains (ruttheeaa) alienated from the Almighty because of (sang-i = being in company) attachment to (maaiaa) the world-play, and (tarrfarraavai) writhes like (machhuli) fish (baajh-u) without (jal) water.

 

ਕਰਿ ਪਾਪ ਜੋਨੀ ਭੈ ਭੀਤ ਹੋਈ ਦੇਇ ਸਾਸਨ ਜਾਮ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਓਟ ਤੇਰੀ ਰਾਖੁ ਪੂਰਨ ਕਾਮ ਜੀਉ ॥੩॥

Kar pāp jonī bẖai bẖīṯ ho▫ī ḏe▫e sāsan jām jī▫o.  Binvanṯ Nānak ot ṯerī rākẖ pūran kām jī▫o. ||3||

 

She (kar-i) commits (paap) transgressions and (hoee) remains (bhai bheet) fearful of going (joni) into the womb, i.e. being reborn, as (jaam/jam) the agent of Divine justice (dey saasan) eyes her for detention – from union with the Ctrator.

(Binvant-i) submits fifth Nanak: I seek (teyri) Your (ott) protection, please (raakh) protect – me from forgetting You – and (pooran) fulfil my (kaam) wish to unite with You. O Almighty. 3.

 

ਸਲੋਕ ॥ ਸਰਧਾ ਲਾਗੀ ਸੰਗਿ ਪ੍ਰੀਤਮੈ ਇਕੁ ਤਿਲੁ ਰਹਣੁ ਨ ਜਾਇ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਰਵਿ ਰਹੇ ਨਾਨਕ ਸਹਜਿ ਸੁਭਾਇ ॥੧॥

Salok.  Sarḏẖā lāgī sang parīṯamai ik ṯil rahaṇ na jā▫e.  Man ṯan anṯar rav rahe Nānak sahj subẖā▫e. ||1||

 

(Slok) prologue. I have (laagi) developed (sardha) longing (sang-i) for (preetmai) the Beloved Almighty, and (na jaaey) cannot (rahan-u = remain) wait even for (ik) one (til-u = sesame seed) bit/moment to find IT.

IT (rav-i rah-e) remains (sahj-i subhaaey = part of nature) naturally present (antar-i) in my (man) mind and (tan) body – has become part of my being –, says fifth Nanak. 1.

 

ਕਰੁ ਗਹਿ ਲੀਨੀ ਸਾਜਨਹਿ ਜਨਮ ਜਨਮ ਕੇ ਮੀਤ ॥ ਚਰਨਹ ਦਾਸੀ ਕਰਿ ਲਈ ਨਾਨਕ ਪ੍ਰਭ ਹਿਤ ਚੀਤ ॥੨॥

Kar gėh līnī sājniĥ janam janam ke mīṯ.  Cẖarnah ḏāsī kar la▫ī Nānak parabẖ hiṯ cẖīṯ. ||2||

 

The Almighty-husband, my (meet) friend (k-e) of (janam janam) birth after birth (gah-i) held me by (kar) the hand and (leeni) took me as IT’s own.

(Prabh) the Master, with (hit) love from (cheet) heart, (kar-i laee) took me as (daasi = maid servant) soul-wife (charnah) at IT’s feet, i.e. made me IT’s devotee, says fifth Nanak. 2.

 

The rainy season.

 

ਛੰਤੁ ॥ ਰੁਤਿ ਬਰਸੁ ਸੁਹੇਲੀਆ ਸਾਵਣ ਭਾਦਵੇ ਆਨੰਦ ਜੀਉ ॥ ਘਣ ਉਨਵਿ ਵੁਠੇ ਜਲ ਥਲ ਪੂਰਿਆ ਮਕਰੰਦ ਜੀਉ ॥

Cẖẖanṯ.  Ruṯ baras suhelī▫ā sāvaṇ bẖāḏve ānanḏ jī▫o.  Gẖaṇ unav vuṯẖe jal thal pūri▫ā makranḏ jī▫o.

 

(Chhant-u) stanza. (Baras-u) rainy (rut-i) season falling in the months of Saavan and (bhaadvey) Bhaado –middle of July to middle of September – is (suheyleeaa) pleasant and brings (aanand) happiness.

(Ghan) the clouds (unav-i) come down and (vutth-e) drop rain, (makrand = juice/fragrance of flowers) smell of rain (pooriaa) is present (jal = water, thal = land) everywhere when it starts.

 

ਪ੍ਰਭੁ ਪੂਰਿ ਰਹਿਆ ਸਰਬ ਠਾਈ ਹਰਿ ਨਾਮ ਨਵ ਨਿਧਿ ਗ੍ਰਿਹ ਭਰੇ ॥ ਸਿਮਰਿ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਕੁਲ ਸਮੂਹਾ ਸਭਿ ਤਰੇ ॥

Parabẖ pūr rahi▫ā sarab ṯẖā▫ī har nām nav niḏẖ garih bẖare.  Simar su▫āmī anṯarjāmī kul samūhā sabẖ ṯare.

 

Similarly those whose (grih = homes) minds (bhar-e = full) have in them (nav nidh-i = nine treasures) the valuable (naam) Divine virtues and commands, they see (prabh-u) the Almighty (poor-i rahiaa) present at (sarab) all (tthaaee) places.

They (simar-i) remember and obey (suaami) the Master, (antarjaami) the knower of minds – who commands from within – (sabh-i) everyone in their (samoohaa) total (kul) lineage, i.e. all those who follow them, (tarey = swim) get across the world ocean to the Almighty – not to fall/be reborn.

 

ਪ੍ਰਿਅ ਰੰਗਿ ਜਾਗੇ ਨਹ ਛਿਦ੍ਰ ਲਾਗੇ ਕ੍ਰਿਪਾਲੁ ਸਦ ਬਖਸਿੰਦੁ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਕੰਤੁ ਪਾਇਆ ਸਦਾ ਮਨਿ ਭਾਵੰਦੁ ਜੀਉ ॥੪॥

Pari▫a rang jāge nah cẖẖiḏar lāge kirpāl saḏ bakẖsinḏ jī▫o.  Binvanṯ Nānak har kanṯ pā▫i▫ā saḏā man bẖāvanḏ jī▫o. ||4||

 

(Rang-i = in the color of) emulating virtues of (pria) the Beloved Master, they (jaagey = awake) remain alert to temptations; (kripaal-u) the kind Master is (sad) ever (bakhsind-u) gracious to them.

(Binvant-i) submits fifth Nanak: They (paaiaa) find (har-i) the Almighty (kant-u) Spouse, who is (sadaa) ever (bhaavand-u) liked (man-i) by the mind. 4.

 

ਸਲੋਕ ॥ ਆਸ ਪਿਆਸੀ ਮੈ ਫਿਰਉ ਕਬ ਪੇਖਉ ਗੋਪਾਲ ॥ ਹੈ ਕੋਈ ਸਾਜਨੁ ਸੰਤ ਜਨੁ ਨਾਨਕ ਪ੍ਰਭ ਮੇਲਣਹਾਰ ॥੧॥

Salok.  Ās pi▫āsī mai fira▫o kab pekẖa▫o gopāl.  Hai ko▫ī sājan sanṯ jan Nānak parabẖ melaṇhār. ||1||

 

(Slok) prologue. (Mai) I (phirau) go around (piaasi = thirsty) in (aas) the hope, as to (kab) when shall I (peykhau = see) obtain vision of (gopaal = sustainer of the world) the Almighty.

I am looking for (koee) some (sant jan-u) saint who can be my (saajan-u) friend/companion to (meylanhaar = cause to meet) help me find the Almighty, says fifth Nanak. 1.

 

ਬਿਨੁ ਮਿਲਬੇ ਸਾਂਤਿ ਨ ਊਪਜੈ ਤਿਲੁ ਪਲੁ ਰਹਣੁ ਨ ਜਾਇ ॥ ਹਰਿ ਸਾਧਹ ਸਰਣਾਗਤੀ ਨਾਨਕ ਆਸ ਪੁਜਾਇ ॥੨॥

Bin milbe sāʼnṯ na ūpjai ṯil pal rahaṇ na jā▫e.  Har sāḏẖah sarṇāgaṯī Nānak ās pujā▫e. ||2||

 

(Saant-i) peace does not (oopjai) come – in the mind, it is (na jaaey) possible to (rahan-u) live (bin-u) without (milbey = meeting) finding IT even for (til-u = sesame seed, pal = short time) for a moment.

I have (saraangti = sanctuary) placed myself in care of (saadhah) seekers/devotees of (har-i) the Almighty, who can help find the Almighty and (pujaa-e) fulfill my (aas) wish, says fifth Nanak. 2.

 

Autumn before winter sets in.

 

ਛੰਤੁ ॥ ਰੁਤਿ ਸਰਦ ਅਡੰਬਰੋ ਅਸੂ ਕਤਕੇ ਹਰਿ ਪਿਆਸ ਜੀਉ ॥ ਖੋਜੰਤੀ ਦਰਸਨੁ ਫਿਰਤ ਕਬ ਮਿਲੀਐ ਗੁਣਤਾਸ ਜੀਉ ॥

Cẖẖanṯ.  Ruṯ saraḏ adambaro asū kaṯke har pi▫ās jī▫o.  Kẖojanṯī ḏarsan firaṯ kab milī▫ai guṇṯās jī▫o.

 

(Chhant-u) stanza. The months of Asoo and Katakey/Kaartik – middle of September to middle of November – mark (addamabaro = show) mark beginning of (sarad) winter (rut-i) season; the way the spouses enjoy being together in winter, the soul (piaas = thirsts) yearns for (har-i) the Almighty – emulating Divine virtues and then – finds the Master.

The soul (phirat) goes about (khojanti = searching) looking forward to (kab) when s/he (mileeaai = meet) can find the Almighty (guntaas) treasure of virtues.

 

ਬਿਨੁ ਕੰਤ ਪਿਆਰੇ ਨਹ ਸੂਖ ਸਾਰੇ ਹਾਰ ਕੰਙਣ ਧ੍ਰਿਗੁ ਬਨਾ ॥ ਸੁੰਦਰਿ ਸੁਜਾਣਿ ਚਤੁਰਿ ਬੇਤੀ ਸਾਸ ਬਿਨੁ ਜੈਸੇ ਤਨਾ ॥

Bin kanṯ pi▫āre nah sūkẖ sāre hār kańaṇ ḏẖarig banā.  Sunḏar sujāṇ cẖaṯur beṯī sās bin jaise ṯanā.

 

(Sookh) peace is not (saarey = obtained) experienced (bin-u = without) in the absence of (piaarey) the Beloved (kant = spouse) Almighty; (banaa = making) adornments with (haar) necklace and (kangnan) bracelets – worn by the wife to please the husband – (dhrig-u = shameful) have no value for the Almighty-husband.

A woman may be (sundar-i) beautiful, (sujaan-i = well informed) wise, (chatur) clever and (beyti) knowledgeable, but is (jaisey) like (tanaa) a body (bin-u) bereft of (saas) breaths/life – if she is devoid of Divine virtues and commands.

 

ਈਤ ਉਤ ਦਹ ਦਿਸ ਅਲੋਕਨ ਮਨਿ ਮਿਲਨ ਕੀ ਪ੍ਰਭ ਪਿਆਸ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਧਾਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਪ੍ਰਭ ਗੁਣਤਾਸ ਜੀਉ ॥੫॥

Īṯ uṯ ḏah ḏis alokan man milan kī parabẖ pi▫ās jī▫o.  Binvanṯ Nānak ḏẖār kirpā melhu parabẖ guṇṯās jī▫o. ||5||

 

I (alokan) look (eet) here and (oot) there, (dah = ten, dis = directions) in all directions, with (piaas) the yearning to (milan) find (prabh) the Almighty.

(Binvant-i) submits fifth Nanak: Please (dhaar-i) bestow (kirpa) kindness and (m-elhu) unite me with You, o (prabh) Almighty (guntaas) treasure of virtues. 5.

 

ਸਲੋਕ ॥ ਜਲਣਿ ਬੁਝੀ ਸੀਤਲ ਭਏ ਮਨਿ ਤਨਿ ਉਪਜੀ ਸਾਂਤਿ ॥ ਨਾਨਕ ਪ੍ਰਭ ਪੂਰਨ ਮਿਲੇ ਦੁਤੀਆ ਬਿਨਸੀ ਭ੍ਰਾਂਤਿ ॥੧॥

Salok.  Jalaṇ bujẖī sīṯal bẖa▫e man ṯan upjī sāʼnṯ.  Nānak parabẖ pūran mile ḏuṯī▫ā binsī bẖarāʼnṯ. ||1||

 

(Slok) prologue. Says fifth Nanak: When vision, i.e. awareness of virtues and commands of (pooran = perfect) the Supreme (prabh) Master (miley) is obtained, then (bhraant-i) delusion caused by (duteeaa = duality) other ideas (binsi = destroyed) leaves – and one has undivided faith in the Almighty.

(Jalan-i = burning) the fire of craving and jealousy (bujhi) is extinguished, one (bhaey) becomes (seetal) cool, and (saant-i) peace (upji) comes (man-i) in the mind and (tan-i) in body, i.e. the state of Sahj or poise is attained. 1.

 

Page 929

 

ਸਾਧ ਪਠਾਏ ਆਪਿ ਹਰਿ ਹਮ ਤੁਮ ਤੇ ਨਾਹੀ ਦੂਰਿ ॥ ਨਾਨਕ ਭ੍ਰਮ ਭੈ ਮਿਟਿ ਗਏ ਰਮਣ ਰਾਮ ਭਰਪੂਰਿ ॥੨॥

Sāḏẖ paṯẖā▫e āp har ham ṯum ṯe nāhī ḏūr.  Nānak bẖaram bẖai mit ga▫e ramaṇ rām bẖarpūr. ||2||

 

(Har-i) the Almighty (aap-i) IT-self (patthaaey) sends, i.e. leads to, (saadh) the guru – and with his guidance one understands  that – (har-i) the Almighty is not (door-i = far) away (tey) from (ham = I, tum = you) us all.

By (raman = uttering) remembering, and understanding IT’s virtues, (raam) the Almighty is seen (bharpoor-i = filling) present with us; and (bhram) doubts about IT’s protection and hence (bhai) fears (mitt-i gaey = erased) are removed. 2.

 

The winter season.

 

ਛੰਤੁ ॥ ਰੁਤਿ ਸਿਸੀਅਰ ਸੀਤਲ ਹਰਿ ਪ੍ਰਗਟੇ ਮੰਘਰ ਪੋਹਿ ਜੀਉ ॥ ਜਲਨਿ ਬੁਝੀ ਦਰਸੁ ਪਾਇਆ ਬਿਨਸੇ ਮਾਇਆ ਧ੍ਰੋਹ ਜੀਉ ॥

Cẖẖanṯ.  Ruṯ sisī▫ar sīṯal har pargate mangẖar pohi jī▫o.  Jalan bujẖī ḏaras pā▫i▫ā binse mā▫i▫ā ḏẖaroh jī▫o.

 

(Chhant-u) stanza. (Siseear) the winter (rut-i) season corresponds to the months of Manghar and Poh – middle of November to middle of January – similarly the mind becomes (seetal) cool when (har-i) the Almighty (pragttey) manifests within.

(Jalan-i = burning) the fire of craving and jealousy (bujhi) is extinguished when (daras-u = sight) vision of the Almighty is (paaiaa) obtained and (dhroh) deception/succumbing to temptations in (maaiaa) the world-play (binsey = destroyed) is obviated.

 

ਸਭਿ ਕਾਮ ਪੂਰੇ ਮਿਲਿ ਹਜੂਰੇ ਹਰਿ ਚਰਣ ਸੇਵਕਿ ਸੇਵਿਆ ॥ ਹਾਰ ਡੋਰ ਸੀਗਾਰ ਸਭਿ ਰਸ ਗੁਣ ਗਾਉ ਅਲਖ ਅਭੇਵਿਆ ॥

Sabẖ kām pūre mil hajūre har cẖaraṇ sevak sevi▫ā.  Hār dor sīgār sabẖ ras guṇ gā▫o alakẖ abẖevi▫ā.

 

(Sevak-i = servant) a devotee who (seyviaa) serves at (charan) feet of, i.e. lives in obedience of , (har-i) the Almighty, (mil-i) finds the Master (hajoorey) present with him/her; all his/her (kaam/kaamna) wishes are deemed (poor-e) fulfilled.

Such a soul-wife realizes that like a wife pleases the husband with (sabh-i) all (seegaar) adornment like (haar/praanda) tag for braiding hair, and enjoys (ras) pleasures, the soul-wife should (gaau = sing) praise and emulate (gun) virtues to be with IT – who is otherwise (alakh) ineffable and IT’s (abheyviaa) mysteries not known.

 

ਭਾਉ ਭਗਤਿ ਗੋਵਿੰਦ ਬਾਂਛਤ ਜਮੁ ਨ ਸਾਕੈ ਜੋਹਿ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਪ੍ਰਭਿ ਆਪਿ ਮੇਲੀ ਤਹ ਨ ਪ੍ਰੇਮ ਬਿਛੋਹ ਜੀਉ ॥੬॥

Bẖā▫o bẖagaṯ govinḏ bāʼncẖẖaṯ jam na sākai johi jī▫o.  Binvanṯ Nānak parabẖ āp melī ṯah na parem bicẖẖoh jī▫o. ||6||

 

One who (baanchhat) seeks (govind = master of the world) the Almighty through (bhaau) loving (bhagat-i) devotion – living by Naam or Divine virtues and commands, (jam-u) the agent of Divine justice (na saakai = cannot) is not allowed (joh-i) to eye– and keep him/her away from God.

(Binvant-i) submits fifth Nanak: the soul-wife, whom (prabh-i) God (aap-i) IT-self (meyli) unites, (tah = that) she does not (bichhoh) separate from (prem = love) the Beloved Almighty-husband. 6.

 

ਸਲੋਕ ॥ ਹਰਿ ਧਨੁ ਪਾਇਆ ਸੋਹਾਗਣੀ ਡੋਲਤ ਨਾਹੀ ਚੀਤ ॥ ਸੰਤ ਸੰਜੋਗੀ ਨਾਨਕਾ ਗ੍ਰਿਹਿ ਪ੍ਰਗਟੇ ਪ੍ਰਭ ਮੀਤ ॥੧॥

Salok.  Har ḏẖan pā▫i▫ā sohāgaṇī dolaṯ nāhī cẖīṯ.  Sanṯ sanjogī nānkā garihi pargate parabẖ mīṯ. ||1||

 

(Slok) prologue. (Sohaagni) the fortunate soul-wife who (paaiaa = obtains) gets (dhan-u) the wealth of – awareness of Naam or virtues and commands of – (har-i) the Almighty, her (cheet) mind does not (ddolat) waver – lose focus on Naam to look to others.

(Sanjogi) in the company of, i.e. guided by (sant) the guru, s/he (pragttey = manifest) finds (prabh) Almighty (meet) friend (grih-i = in house) in the mind, – and looks for nothing else – says fifth Nanak. 1.

 

ਨਾਦ ਬਿਨੋਦ ਅਨੰਦ ਕੋਡ ਪ੍ਰਿਅ ਪ੍ਰੀਤਮ ਸੰਗਿ ਬਨੇ ॥ ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਇਆ ਹਰਿ ਨਾਨਕ ਨਾਮ ਭਨੇ ॥੨॥

Nāḏ binoḏ anand kod pari▫a parīṯam sang bane.  Man bāʼncẖẖaṯ fal pā▫i▫ā har Nānak nām bẖane. ||2||

 

(Naad) music, (binod) merry-making, (kodd = crore/ten million) bountiful (anand) pleasures (ban-e = happen) are experience (sang-i) in company of (preetam) the Beloved.

(Phal = fruit) fulfillment of wishes, i.e. all these are (paaiaa) obtained (bhaney = uttering) by praising and practicing (naam) virtues and commands of the Almighty, says fifth Nanak. 2.

 

Snow sports season

 

ਛੰਤੁ ॥ ਹਿਮਕਰ ਰੁਤਿ ਮਨਿ ਭਾਵਤੀ ਮਾਘੁ ਫਗਣੁ ਗੁਣਵੰਤ ਜੀਉ ॥ ਸਖੀ ਸਹੇਲੀ ਗਾਉ ਮੰਗਲੋ ਗ੍ਰਿਹਿ ਆਏ ਹਰਿ ਕੰਤ ਜੀਉ ॥
Cẖẖanṯ.  Himkar ruṯ man bẖāvṯī māgẖ fagaṇ guṇvanṯ jī▫o.  Sakẖī sahelī gā▫o manglo garihi ā▫e har kanṯ jī▫o.

 

(Chhant-u) stanza. (Rut-i) the season for (himkar) snow sports that falls in the months of Maagh and Phagun – middle of January to middle of March – is (bhaavti) pleasing to (man) the mind, similarly the mind enjoys pleasures in the company of (gunvant) the virtuous Almighty within.

O (sakhi, saheyli) girlfriends of the soul-wife, (gaau) sing (manglo) songs of joy, (har-i) the Almighty (kant) husband (aaey) has come (grih-i) home – to take me.

 

ਗ੍ਰਿਹਿ ਲਾਲ ਆਏ ਮਨਿ ਧਿਆਏ ਸੇਜ ਸੁੰਦਰਿ ਸੋਹੀਆ ॥ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਭਏ ਹਰਿਆ ਦੇਖਿ ਦਰਸਨ ਮੋਹੀਆ ॥

Garihi lāl ā▫e man ḏẖi▫ā▫e sej sunḏar sohī▫ā.  vaṇ ṯariṇ ṯaribẖavaṇ bẖa▫e hari▫ā ḏekẖ ḏarsan mohī▫ā.

 

(Laal) the Beloved (aaey) came (grih-i) home/mind by (dhiaa-e) focusing attention on IT (man-i) in the mind, and (seyj-i = bed) the mind (soheeaa = pleasant) feels good.

(Van-u) plants, (trin) grass, i.e. all vegetation/creation (bhaey = become, hariaa = green) blossoms being (moheeaa) fascinated (deykh-i) on seeing (darsan = sight) the vision.

 

ਮਿਲੇ ਸੁਆਮੀ ਇਛ ਪੁੰਨੀ ਮਨਿ ਜਪਿਆ ਨਿਰਮਲ ਮੰਤ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਨਿਤ ਕਰਹੁ ਰਲੀਆ ਹਰਿ ਮਿਲੇ ਸ੍ਰੀਧਰ ਕੰਤ ਜੀਉ ॥੭॥

Mile su▫āmī icẖẖ punnī man japi▫ā nirmal manṯ jī▫o.  Binvanṯ Nānak niṯ karahu ralī▫ā har mile sarīḏẖar kanṯ jī▫o. ||7||

 

All (ichh) wishes are (punni) fulfilled when (suaami) the Master is (miley) met; IT comes to those who (japiaa) remember and practice (man = mantra) Naam or virtues and commands of the Almighty.

(Binvant-i) submits fifth Nanak: O my friends, (nit) ever (karhu = do) make (raleeaa) merry, (har-i) the Almighty (kant) husband (sreedhar-i = support of Lakshmi) Master of the world-play (mil-e) has come to take me. 7.

 

Summarising

 

ਸਲੋਕ ॥ ਸੰਤ ਸਹਾਈ ਜੀਅ ਕੇ ਭਵਜਲ ਤਾਰਣਹਾਰ ॥ ਸਭ ਤੇ ਊਚੇ ਜਾਣੀਅਹਿ ਨਾਨਕ ਨਾਮ ਪਿਆਰ ॥੧॥

Salok.  Sanṯ sahā▫ī jī▫a ke bẖavjal ṯāraṇhār.  Sabẖ ṯe ūcẖe jāṇī▫ahi Nānak nām pi▫ār. ||1||

 

(Slok) prologue. Company of (sant) saints – the holy congregation – is (sahaaee) helpful (key = of) for (jeea) the soul to (taaranhaar = sailors) to get across (bhavjal) the world-ocean, i.e. it helps to overcome attachments to the world-play.

Those who have (piaar) love for, and live by, (naam) virtues and commands of the Almighty, are (jaaneeah-i) considered (oochey = high) the most exalted (t-e) of all by the Almighty, says fifth Nanak. 1.

 

ਜਿਨ ਜਾਨਿਆ ਸੇਈ ਤਰੇ ਸੇ ਸੂਰੇ ਸੇ ਬੀਰ ॥ ਨਾਨਕ ਤਿਨ ਬਲਿਹਾਰਣੈ ਹਰਿ ਜਪਿ ਉਤਰੇ ਤੀਰ ॥੨॥

Jin jāni▫ā se▫ī ṯare se sūre se bīr.  Nānak ṯin balihārṇai har jap uṯre ṯīr. ||2||

 

(Jin) those who (jaaniaa = known) obtain awareness of and live by, Naam, (sey-ee) they (tarey = swim) get across the world-ocean; (sey) they – overcome attachments to the world-play and thus – are (soorey) warriors and (beer) brave.

(Jap-i) by remembrance of, and obedience to, (har-i) the Almighty, they (utrey) land on the far (teer) bank/shore of the world-ocean, i.e. they overcome vices in the world-play and get to the Almighty; I (balihaarnai = am sacrifice) adore (tin) them, says fifth Nanak. 2.

 

ਛੰਤੁ ॥ ਚਰਣ ਬਿਰਾਜਿਤ ਸਭ ਊਪਰੇ ਮਿਟਿਆ ਸਗਲ ਕਲੇਸੁ ਜੀਉ ॥ ਆਵਣ ਜਾਵਣ ਦੁਖ ਹਰੇ ਹਰਿ ਭਗਤਿ ਕੀਆ ਪਰਵੇਸੁ ਜੀਉ ॥

Cẖẖanṯ.  Cẖaraṇ birājiṯ sabẖ ūpre miti▫ā sagal kales jī▫o.  Āvaṇ jāvaṇ ḏukẖ hare har bẖagaṯ kī▫ā parves jī▫o.

 

(Chhant) stanza. Those in whose mind, (charan) feet of the Almighty (biraajat) sit, i.e. those who submit themselves to Divine care/obedience, they are (ooprey = higher) the most exalted of (sabh) all, (sagal) all their (kaleys-u) strife (mittiaa = erased) ends.

(Har-i) the Almighty (parveys-u = entry, keea = does) enters, i.e. is found, by them (bhagat-i) through devotion; their (dukh) pain of (aavan = coming) births and (jaavan) deaths (har-e = taken away) ends.

 

ਹਰਿ ਰੰਗਿ ਰਾਤੇ ਸਹਜਿ ਮਾਤੇ ਤਿਲੁ ਨ ਮਨ ਤੇ ਬੀਸਰੈ ॥ ਤਜਿ ਆਪੁ ਸਰਣੀ ਪਰੇ ਚਰਨੀ ਸਰਬ ਗੁਣ ਜਗਦੀਸਰੈ ॥

Har rang rāṯe sahj māṯe ṯil na man ṯe bīsrai.  Ŧaj āp sarṇī pare cẖarnī sarab guṇ jagḏīsrai.

 

They (raatey = dyed, rang-i = in colour) imbued with love of (har-i) the Almighty; the Almighty is not (beesrai) forgotten (tey) from their (man) minds (til-u = sesame seed/a bit) even for a moment and they remain (sahaj-i) naturally (maatey = intoxicated) absorbed in IT.

They (taj-i) give up (aap-u = self) ego, (parey) place themselves (sarni = in sanctuary) in care/obedience of (jagdeesarai = master of the world) the Almighty, Master of (sarab) all (gun) virtues.

 

ਗੋਵਿੰਦ ਗੁਣ ਨਿਧਿ ਸ੍ਰੀਰੰਗ ਸੁਆਮੀ ਆਦਿ ਕਉ ਆਦੇਸੁ ਜੀਉ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਇਆ ਧਾਰਹੁ ਜੁਗੁ ਜੁਗੋ ਇਕ ਵੇਸੁ ਜੀਉ ॥੮॥੧॥੬॥੮॥
Govinḏ guṇ niḏẖ sarīrang su▫āmī āḏ ka▫o āḏes jī▫o.  Binvanṯ Nānak ma▫i▫ā ḏẖārahu jug jugo ik ves jī▫o. ||8||1||6||8||

 

(Govind = master) the Almighty (suaami) Master (srirang-i = lover/husband of Lakshmi/maaiaa) of the world-play, is (aad-i) the beginning of creation; my (aadeys-u) obeisance to IT.

(Binvant-i) submits fifth Nanak: O Almighty, the seasons change but (ik = one veys = garb/state) You are the same (jug-u jugo) age after age; please (dhaarhu) bestow (maiaa) grace to enable me to live by Your Naam and attain union with You. 8. 1. 6. 8.