SGGS pp 907-908, Raamkali M: 1, Asttpadees 8-9 of 9.

 

Note: The Shabad below uses the language of the Yogis to say that the true guru is the real Yogi because his focus is on union with the Almighty through living by Divine commands. He is unattached to the world-play and practices humility rather than take to symbolism.

 

ਰਾਮਕਲੀ ਦਖਣੀ ਮਹਲਾ ੧ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਾਚੁ ਦ੍ਰਿੜਾਇਆ ਸਾਚ ਸਬਦਿ ਰਸਿ ਲੀਣਾ ॥੧॥

Rāmkalī ḏakẖ▫ṇī mėhlā 1.  Jaṯ saṯ sanjam sācẖ driṛ▫ā▫i▫ā sācẖ sabaḏ ras līṇā. ||1||

 

Composition of the first Guru in Raag Raamkali Dakhni. The Yogis talk of Jat, Sat and Sanjam. My guru teaches to (ras-i = relish) happily (leena = absorbed) obey (sabad-i = in word) commands of (saach) the Eternal; he (drirraaiaa) creates firm commitment to living by (jat-u = abstinence) control over lust, (sat-u) sharing with others, (sanjam-u) discipline and (saach-u) truth. 1.

 

ਮੇਰਾ ਗੁਰੁ ਦਇਆਲੁ ਸਦਾ ਰੰਗਿ ਲੀਣਾ ॥ਅਹਿਨਿਸਿ ਰਹੈ ਏਕ ਲਿਵ ਲਾਗੀ ਸਾਚੇ ਦੇਖਿ ਪਤੀਣਾ ॥੧॥ ਰਹਾਉ ॥

Merā gur ḏa▫i▫āl saḏā rang līṇā.  Ahinis rahai ek liv lāgī sācẖe ḏekẖ paṯīṇā. ||1|| rahā▫o.

 

The Yogi talks of Samaadhi or deep meditation. (M-era) my (daiaal-u = compassionate) kind (gur-u) guru is (sadaa) ever (leena) absorbed (rang-i) in love of the Almighty.

His (liv) attention (rahai) remains (laagi) focused on (ek) the One Almighty and is (pateena) pleased (d-ekh-i) to see (saach-e) the Eternal, i.e. sees the Almighty with him and conducts himself naturally by Divine virtues and commands. 1.

(Rahaau) pause and reflect on this.

 

ਰਹੈ ਗਗਨ ਪੁਰਿ ਦ੍ਰਿਸਟਿ ਸਮੈਸਰਿਅਨਹਤ ਸਬਦਿ ਰੰਗੀਣਾ ॥੨॥ ਸਤੁ ਬੰਧਿ ਕੁਪੀਨ ਭਰਿਪੁਰਿ ਲੀਣਾ ਜਿਹਵਾ ਰੰਗਿ ਰਸੀਣਾ ॥੩॥

Rahai gagan pur ḏarisat samaisar anhaṯ sabaḏ rangīṇā. ||2||  Saṯ banḏẖ kupīn bẖaripur līṇā jihvā rang rasīṇā. ||3||

 

The Yogi talks of Gagan meaning sky and uses it for Dasam Duaar which, he says, is reached by going through the six chakras of the body. The guru (rahai) remains (gagan = sky, pur-i = habitat) in exalted spiritual state (rangeena = dyed) being imbued with (anhat = unstruck, sabad-i = word) Divine word/messages within, and (dristt-i = sight) looks at/treats everyone (samaisar-i) equally. 2.

The Yogi ties a lion cloth show chastity. The guru teaches (Bandh-i) tying (kupeen) the loin-cloth, i.e. avoiding vices by (sat-u) good moral conduct, being (leena) absorbed (bharpur-i) in the all-pervasive Almighty, and speaking (raseena) sweetly while being (rang-i) being imbued with Divine love. 3.

 

ਮਿਲੈ ਗੁਰਸਾਚੇ ਜਿਨਿ ਰਚੁ ਰਾਚੇ ਕਿਰਤੁ ਵੀਚਾਰਿ ਪਤੀਣਾ ॥੪॥

Milai gur sācẖe jin racẖ rācẖe kiraṯ vīcẖār paṯīṇā. ||4||

 

(Veechaar-i) considering his (kirat-u) deeds and (pateena) being pleased, the Creator (jin-i) who (raach-e) created (rach-u) the creation, (milai = meets) unites (saach-e) the true guru with IT-self. 4.

 

ਏਕ ਮਹਿ ਸਰਬ ਸਰਬ ਮਹਿ ਏਕਾ ਏਹ ਸਤਿਗੁਰਿ ਦੇਖਿਦਿਖਾਈ ॥੫॥

Ėk mėh sarab sarab mėh ekā eh saṯgur ḏekẖḏikẖā▫ī. ||5||

 

(Eka) the One Almighty is present (mah-i) in (sarab = all) everyone, and everyone remains absorbed in (ek) the One; (satigur-i) the true guru (d-ekh-i) sees and (dikhaaee) shows to those who follow him. 5.

 

ਜਿਨਿ ਕੀਏ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਸੋ ਪ੍ਰਭੁ ਲਖਨੁ ਨ ਜਾਈ ॥੬॥

Jin kī▫e kẖand mandal barahmandā so parabẖ lakẖan na jā▫ī. ||6||

 

The Creator (jin-i) who (kee-e) made (khandd) individual planets, (manddal = groups) galaxies and (brahmanddaa) universes, (naa jaaee) cannot (lakhan-u) be known – without the guru’s guidance. 6.

 

ਦੀਪਕ ਤੇ ਦੀਪਕੁ ਪਰਗਾਸਿਆਤ੍ਰਿਭਵਣ ਜੋਤਿ ਦਿਖਾਈ ॥੭॥

Ḏīpak ṯe ḏīpak pargāsi▫āṯaribẖavaṇ joṯḏikẖā▫ī. ||7||

 

The guru imparts understanding like (deepak-u) a wick-lamp/or candle (pargaasiaa) is lit (t-e) from another (deepak) lamp/candle and (dikhaaee) shows (jot-i = light) presence of the Master (tribhavan-i = three regions – in sky, on/in earth, and in space) whole the world/everywhere. 7.

 

ਸਚੈ ਤਖਤਿ ਸਚ ਮਹਲੀ ਬੈਠੇ ਨਿਰਭਉ ਤਾੜੀ ਲਾਈ ॥੮॥ ਮੋਹਿ ਗਇਆਬੈਰਾਗੀ ਜੋਗੀ ਘਟਿ ਘਟਿ ਕਿੰਗੁਰੀ ਵਾਈ ॥੯॥

Sacẖai ṯakẖaṯ sacẖ mahlī baiṯẖe nirbẖa▫o ṯāṛī lā▫ī. ||8||  Mohi ga▫i▫ā bairāgī jogī gẖat gẖat kingurī vā▫ī. ||9||

 

The guru (laaee) fixes (taarree/samaadhee = deep meditation) attention on (nirbhau = fearless/not answerable to anyone) the Sovereign Master (baitth-e) sitting on (sachai) the eternal (takhat-i) throne in (sach) the eternal (mahli) palace, i.e. the guru remains in an exalted spiritual state. 8.

(Moh-i) attachment to the world-play (gaiaa = goes) ends of (jogi) the Yogi who (biraagi) yearns for union with the Almighty, while he plays (kinguri) the musical instrument; this is how he sees kinguri (vaaee) playing (ghatt-i ghatt-i) in all minds, i.e. the guru helps everyone find the Almighty within. 9

 

ਨਾਨਕ ਸਰਣਿ ਪ੍ਰਭੂ ਕੀ ਛੂਟੇ ਸਤਿਗੁਰ ਸਚੁ ਸਖਾਈ ॥੧੦॥੮॥
Nānak saraṇ parabẖū kī cẖẖūte saṯgur sacẖ sakẖā▫ī. ||10||8||

 

With (sach-u) true/virtuous (sakhaaee = companionship) guidance of (satigur) the true guru, one places the self (saran-i = sanctuary) in care/obedience (ki) of (prabhoo) the Almighty, and (chhoott-e) is freed of cycles of births and deaths, says Nanak. 10. 8.

 

——————————————————————————-

 

Note: Yoga means union. This Shabad uses the language of the Yogis to convey that there is no better means than living in obedience to Sabad/Divine Word or Divine commands, to attain union with the Almighty. It also describes the attributes of a true Yogi.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥ ਅਉਹਠਿ ਹਸਤ ਮੜੀ ਘਰੁ ਛਾਇਆ ਧਰਣਿ ਗਗਨ ਕਲ ਧਾਰੀ ॥੧॥

Rāmkalī mėhlā 1.  A▫uhaṯẖ hasaṯ maṛī gẖar cẖẖā▫i▫āḏẖaraṇ gagan kal ḏẖārī. ||1||

 

Composition of the first Guru. The Yogis go from house to house to beg. A true Yogi makes his (auhatth-i) mind as (hast) hands, (marri) the body as (ghar-u) the house where he begs, i.e. begs within from the Almighty, who (chhaaiaa = covers) has authority and (dhaar-i) exercises (kal) powers (dharan-i) over the earth and (gagan) sky. 1.

 

ਗੁਰਮੁਖਿ ਕੇਤੀ ਸਬਦਿ ਉਧਾਰੀ ਸੰਤਹੁ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ keṯī sabaḏ uḏẖārī sanṯahu. ||1|| rahā▫o.

 

O (santahu) seekers, (gurmukh-i) the guru’s guidance to live (sabad-i) by obedience to Divine commands (udhaari) saves (k-eti = as many) the whole mankind. 1.

(Rahaau) pause and reflect on this.

 

ਮਮਤਾ ਮਾਰਿ ਹਉਮੈ ਸੋਖੈ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੨॥ ਮਨਸਾ ਮਾਰਿਮਨੈ ਮਹਿ ਰਾਖੈ ਸਤਿਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ॥੩॥

Mamṯā mār ha▫umai sokẖai ṯaribẖavaṇ joṯṯumārī. ||2||  Mansā mār manai mėh rākẖai saṯgur sabaḏ vīcẖārī. ||3||

 

One who (maar-i = kills) gets rid of (mamta = my/mine) possessiveness, (sokhai = cause to wither/dry) dissolves (haumai) ego, sees (tumaari) Your (jot-i = light) presence (tribhavan-i) in the three regions – namely sky, in/on earth, and in space – the whole world, o Almighty. 2.

S/he (veechaari) contemplates (sabad-i = Word) Divine commands through teachings of (satigur) the true guru, (maar-i) kills (mansa) desires of the mind and (raakhai) keeps them (mah-i) in (manai) the mind, i.e. overcomes them. 3.

 

ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥

Sińī suraṯ anāhaḏ vājai gẖat gẖat joṯṯumārī. ||4||  Parpancẖ beṇṯahī man rākẖi▫ā barahm agan parjārī. ||5||

 

The Yogi plays a horn based musical instrument called ਸਿੰਙੀ (Singni). (Singni) the horn – in the form of celestial music or Divine messages – (anaahad-i) incessantly (vaajai) plays (surat-i) in the consciousness of a true Yogi who sees (tumaari) Your (jot-i = light) presence (ghatt-i ghatt-i) in every bod/mind, o Master. 4.

The true Yogi (parjaari = burns well) lights up (agan-i = fire of, brahm = creator) Divine consciousness within and sees the Almighty in (parpanch = five elements) the whole creation present as (b-en) flute/celestial music playing and (raakhiaa) keeps (man-u) the mind (tahi) there – focused on the Almighty. 5.

 

ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲਜੋਤਿ ਅਪਾਰੀ ॥੬॥ ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥

Pancẖṯaṯ mil ahinis ḏīpak nirmal joṯ apārī. ||6||  Rav sas la▫uke ih ṯan kingurī vājai sabaḏ nirārī. ||7||

 

The real Yogi keeps (deepak-u) the lamp of (nirmal) the pristine (jot-i) Spirit (apaari) of the Infinite lighting in the body which is (mil-i = together) composed of (panch) the five (tat-u) elements – earth, sky, air, fire, water- , i.e. keeps the Almighty in mind, (ahinis) day and night. 6.

The Yogi practices breathing through (rav-i = of sun) left nostril and (sas-i = of moon) right nostril and plays a stringed musical instrument called Kinguri. For the true Yogi the two nostrils are (lauk-e) the strings and (ihu) this (tan-u) body is (kinguri) the stringed musical instrument, i.e. s/he remembers the Almighty with every breath within; this (niraari) unique Kinguri (vaajai) plays (sabad-u = word) the celestial music i.e. one connects with the Almighty. 7.

 

ਸਿਵ ਨਗਰੀ ਮਹਿਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥੮॥ ਕਾਇਆ ਨਗਰੀ ਇਹੁ ਮਨੁ ਰਾਜਾ ਪੰਚ ਵਸਹਿ ਵੀਚਾਰੀ ॥੯॥

Siv nagrī mėh āsaṇ a▫oḏẖū alakẖ agamm apārī. ||8|| Kā▫i▫ā nagrī ih man rājā pancẖ vasėh vīcẖārī. ||9||

 

O (audhoo/andhoot) Yogi, make your (aasan-u) seat (mah-i) in (nagri) town of (siv) the Almighty, i.e. in remembrance of virtues of God, who is otherwise (alakh-u) ineffable, (agamm-u) beyond reach/comprehension and (apaari) Infinite.

Make (ihu) this mind (raajaa) the ruler of (nagri = town, kaaiaa = body) the body-kingdom where (panch) the five sensory organs (vasah-i) live (veechaari) contemplating, i.e. the true Yogi controls the sensory organs and does not succumb to temptations. 9.
ਸਬਦਿ ਰਵੈ ਆਸਣਿ ਘਰਿ ਰਾਜਾ ਅਦਲੁ ਕਰੇ ਗੁਣਕਾਰੀ ॥੧੦॥ ਕਾਲੁ ਬਿਕਾਲੁ ਕਹੇ ਕਹਿ ਬਪੁਰੇ ਜੀਵਤ ਮੂਆਮਨੁ ਮਾਰੀ ॥੧੧॥

Sabaḏ ravai āsaṇ gẖar rājā aḏal kare guṇkārī. ||10||  Kāl bikāl kahe kahi bapure jīvaṯ mū▫ā man mārī. ||11||

 

The (raajaa = king) mind-king of the real Yogi (ravai) remembers Divine commands while sitting (aasan-i) on the seat, i.e. absorbed in the Almighty, and (kar-e = makes) delivers (gunkaari) virtuous (adal-u) justice, i.e. being conscious of Divine commands, keeps the sensory  organs safe from temptations. 1.

(Kah-i) what can (bapur-e) the poor (kaal-u) death and (bikaal-u = opposite of death) births (kah-e = say) do to one who (mooaa) is dead (jeevat) while alive, by (maari) killing (man-u = mind) ego, i.e. a true Yogi is unattached to the world-play and hence beyond cycles of births and deaths. 11.

 

Page 908

 

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥

Barahmā bisan mahes ik mūraṯāpe karṯā kārī. ||12||  Kā▫i▫ā soḏẖṯarai bẖav sāgar āṯam ṯaṯ vīcẖārī. ||13||

 

People call Brahma the creator, (bisan-u) Vishnu the sustainer and Mahesh the destroyer, but they represent (ik) the One (moorat-i = form) Supreme Being who (aap-e) IT-self (karta) does (kaari) the tasks, i.e. who alone does everything and these three only represent the three attributes of the Master. 12.

One who (sodh-i) corrects his/her (kaaiaa = body) conduct, (tarai = swims) gets across (bhav) the world (saagar-u) ocean of vices, (veechaaree) by contemplating (tat-u = reality) virtues and commands of the Almighty – and living by them. 13.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ॥੧੪॥ ਆਪੇ ਮੇਲਿ ਲਏ ਗੁਣਦਾਤਾ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥੧੫॥

Gur sevā ṯe saḏā sukẖ pā▫i▫ā anṯar sabaḏ ravi▫ā guṇkārī. ||14||  Āpe mel la▫e guṇḏāṯā ha▫umai ṯarisnā mārī. ||15||

 

(T-e) with (s-eva = service) obedience to (gur) the guru, one (raviaa) remembers (sabad-u = Word) commands of (gunkaari) the virtuous Almighty (antar-i) within, and (sadaa) ever (paaiaa) experiences (sukh-u) peace.

The Almighty (gundaata = giver of virtues) bestows virtues to (maari) kill (haumai) ego and (trisna) craving for material gains/pleasures and (m-el-i la-e) unites with IT-self. 15.

 

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਵਰਤੈ ਏਹਾ ਭਗਤਿਨਿਰਾਰੀ ॥੧੬॥ ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥

Ŧarai guṇ mete cẖa▫uthai varṯai ehā bẖagaṯ nirārī. ||16||  Gurmukẖ jog sabaḏāṯam cẖīnai hirḏai ek murārī. ||17||

 

The real Yogi (m-ett-e = erases) gives up the three gunas/attributes of material nature – Tamas, Rajas, Sattva – and (vartai) conducts the self by (chauthai) the fourth of turya/poise; (ehaa) this indeed is (niraari) a different type of (bhagat-i) devotion – than symbolism usually practiced.

(Jog) Yoga of (gurmukh-i) one who follows the guru is that s/he (cheenai = recognizes) understands (sabad-u) Divine commands (aatam-u) within and keeps (ek-u) the One (muraari = killer of demon Mur – metaphor for) the Almighty (hirdai) in mind. 17.

 

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥ ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥

Manū▫ā asthir sabḏe rāṯā ehā karṇī sārī. ||18||  Beḏ bāḏ na pakẖand a▫oḏẖū gurmukẖ sabaḏ bīcẖārī. ||19||

 

The real Yogi, (raataa) imbued with (sabd-e) with commands of the Almighty, keeps (manooaa) the mind (asthir-u = steady) protected from wavering in the face of temptations; (eha) this is (saari) the sublime (karni = doing) way of life. 18.

(Gurmukh-i) one who follows the guru, (beechaari) contemplates (sabad-i) Divine commands and lives by them; s/he does not (b-ed-u = Vedas) read the scriptures to get into (baad-u) arguments/conflicts, and does not practice (paakhadd-u) pretense to impress people by such acts, o (audhoo) Yogi. 19.

 

ਗੁਰਮੁਖਿਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ॥੨੧॥

Gurmukẖ jog kamāvai a▫oḏẖū jaṯ saṯ sabaḏ vīcẖārī. ||20|| Sabaḏ marai man māre a▫oḏẖū jog jugaṯ vīcẖārī. ||21||

 

(Audhoo) the Yogi (gurmukh-i) who follows the guru, (veechaaree) contemplates (sabad-i) Divine commands and (kamaavai) practices (jog-u) the Yoga of (jat-u) chastity and (sat-u) truthful living. 20.

Such (audhoo) a Yogi (veechaaree) reflects on (jugat-i) the method of (jog) Yoga, chooses (maar-e) to kill (man-u) the mind and (marai = dies) to submit (sabad-i) to Divine commands. 21.

 

ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥ ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥

Mā▫i▫ā moh bẖavjal hai avḏẖū sabaḏṯarai kul ṯārī. ||22||  Sabaḏ sūr jug cẖāre a▫oḏẖū baṇī bẖagaṯ vīcẖārī. ||23||

 

O (avdhoo) Yogi, (moh-u) attachment to (maaiaa) the world-play – like relatives, wealth, pleasures and so on – is (bhavjal-u = world-ocean) the cause of cycles of births and deaths; one (tarai) gets across, i.e. overcomes attachments and (tarai) ferries his/her (kul) lineage, i.e. those who follow him/her. 22.

O Yogi, awareness (sabad-i) of Divine commands is (soor) the sun that illuminates/guides (jug = ages, chaar-e = all four) for all time with (bhagat-i) the devotees (veechaaree) contemplating (baani = words) the guru’s teachings. 23.

 

ਏਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਅਉਧੂ ਨਿਕਸੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੪॥ ਆਪੇ ਬਖਸੇਮੇਲਿ ਮਿਲਾਏ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੨੫॥੯॥

Ėhu man mā▫i▫ā mohi▫ā a▫oḏẖū niksai sabaḏ vīcẖārī. ||24||  Āpe bakẖse mel milā▫e Nānak saraṇṯumārī. ||25||9||

 

 

(Ehu) this human (man-u) mind (mohiaa) is possessed by attachment to (maaiaa) the world-play and can only (niksasi) come out of its grip (veechaaree) by contemplating (sabad-i) Divine commands and complying with them. 24.

O Almighty, You (aap-e) Yourself (bakhs-e) bestow grace and (milaa-e = lead to) facilitate (m-el-i) union with Yourself of those who place themselves (tumaari) in Your (saran-i = sanctuary) care/obedience, – please bestow grace on me -, says Nanak. 25. 9.