SSGS pp 1330-1332, Prabhaati M: 1, Shabads 11-17

SSGS pp 1330-1332, Prabhaati M: 1, Shabads 11-17

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਜਾਗਤੁ ਬਿਗਸੈ ਮੂਠੋ ਅੰਧਾ ॥ ਗਲਿ ਫਾਹੀ ਸਿਰਿ ਮਾਰੇ ਧੰਧਾ ॥ ਆਸਾ ਆਵੈ ਮਨਸਾ ਜਾਇ ॥ ਉਰਝੀ ਤਾਣੀ ਕਿਛੁ ਨ ਬਸਾਇ ॥੧॥
Parbẖāṯī mėhlā 1.   Jāgaṯ bigsai mūṯẖo anḏẖā.   Gal fāhī sir māre ḏẖanḏẖā.  Āsā āvai mansā jā▫e.   Urjẖī ṯāṇī kicẖẖ na basā▫e. ||1||

 

Composition of the first Guru in Raga Prabhaati. The human being is (jaagat-u = awake) alert for and (bigsai) happy with pleasures of temptations/vices, but (andha = blind) is ignorant that s/he is (moottho) being cheated – robbed of goodness.

The vices are (phaahi) noose (gal-i) round the neck; his/her (dhandha) doings will cause (maarey = hit, sir-i = on the head) suffering later.

One (aavai = comes) takes human birth with (aasa) the hope to unite with the Creator, but one caught in vices (jaaey = goes) departs without fulfilling (mansa) the aspiration. Like intertwined (taani) on the loom yarn cannot be used for weaving, s/he being entangled with vices (basaaey) cannot have his/her way, i.e. cannot unite with the Creator. 1.

 

ਜਾਗਸਿ ਜੀਵਣ ਜਾਗਣਹਾਰਾ ॥ ਸੁਖ ਸਾਗਰ ਅੰਮ੍ਰਿਤ ਭੰਡਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Jāgas jīvaṇ jāgaṇhārā.   Sukẖ sāgar amriṯ bẖandārā. ||1|| rahā▫o.

 

The Almighty, (jeevan) life of the world, (jaaganhaara) is awake and (jaagas-i = awake) alert, i.e. is not tempted; IT is (bhanddaara) the treasure of (amrit) the life-giving elixir – source of awareness of Naam/Divine virtues and commands and (saagar) the ocean/source of (sukh) comfort/peace. 1.

(Rahaau) dwell on this and reflect.

 

ਕਹਿਓ ਨ ਬੂਝੈ ਅੰਧੁ ਨ ਸੂਝੈ ਭੋਂਡੀ ਕਾਰ ਕਮਾਈ ॥ ਆਪੇ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮ ਪਰਮੇਸੁਰੁ ਕਰਮੀ ਮਿਲੈ ਵਡਾਈ ॥੨॥

Kahi▫o na būjẖai anḏẖ na sūjẖai bẖoʼndī kār kamā▫ī.  Āpe parīṯ parem parmesur karmī milai vadā▫ī. ||2||

 

One caught in vices is does not (boojhai) understand what is told, being (andh-u) blinded by transitory pleasures s/he does not (soojhai) realize his/her folly and (kamaaee) does (bhonddi) evil (kaar) deeds.

Only when (parmeysur-u) the Supreme Master (aapey) IT-self creates (preet-i) affection and (preym) love for Naam, (karmi) with Divine grace s/he (milai) receives awareness (vaddaaee = glory) awareness of Divine virtues and commands. 2.

 

ਦਿਨੁ ਦਿਨੁ ਆਵੈ ਤਿਲੁ ਤਿਲੁ ਛੀਜੈ ਮਾਇਆ ਮੋਹੁ ਘਟਾਈ ॥ ਬਿਨੁ ਗੁਰ ਬੂਡੋ ਠਉਰ ਨ ਪਾਵੈ ਜਬ ਲਗ ਦੂਜੀ ਰਾਈ ॥੩॥

Ḏin ḏin āvai ṯil ṯil cẖẖījai mā▫i▫ā moh gẖatā▫ī.  Bin gur būdo ṯẖa▫ur na pāvai jab lag ḏūjī rā▫ī. ||3||

 

(Din-u din-u) with every day that (aavai) comes, and goes, one’s remaining age (chheejai) reduces (til-u til-u = sesame seed) bit by bit; but (moh-u) attachment to (maaiaa) the world-play remains (ghattaaee) in the mind.

One (bin-u = without) who does not follow (gur) the guru, (booddo = drowns) remains lost in vices; s/he does not (paavai) get (tthaur = place) acceptance here and in the hereafter (jab lag) as long as s/he has (raaee = equal to mustard seed) even a bit of (dooji) other ideas – than to obey the Almighty. 3.

 

ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮ੍ਹ੍ਹਾਲੈ ਸੁਖੁ ਦੁਖੁ ਪੁਰਬਿ ਕਮਾਈ ॥ ਕਰਮਹੀਣੁ ਸਚੁ ਭੀਖਿਆ ਮਾਂਗੈ ਨਾਨਕ ਮਿਲੈ ਵਡਾਈ ॥੪॥੧੧॥

Ahinis jī▫ā ḏekẖ samĥālai sukẖ ḏukẖ purab kamā▫ī.  Karamhīṇ sacẖ bẖīkẖi▫ā māʼngai Nānak milai vadā▫ī. ||4||11||

 

The Creator (deykh-i) watches and (samhaaley) takes care (jeeaa) of the creatures (ahinis-i) day and night; they experience (sukh-u) comfort/peace or (dukh) grief based on (purab-i) past (kamaaee) doings.

Says Guru Nanak – on behalf of the creatures -; I (karamheen-u = without deeds) am bereft of good good deeds (maangai) beg (bheekhiaa = alms) to be imparted awareness of (sach-u = truth) Naam/Divine virtues and commands; so as (milai) to receive (vadaaee) glory – of uniting with the Almighty. 4. 11.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਮਸਟਿ ਕਰਉ ਮੂਰਖੁ ਜਗਿ ਕਹੀਆ ॥ ਅਧਿਕ ਬਕਉ ਤੇਰੀ ਲਿਵ ਰਹੀਆ ॥ ਭੂਲ ਚੂਕ ਤੇਰੈ ਦਰਬਾਰਿ ॥ ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਆਚਾਰ ॥੧॥

Parbẖāṯī mėhlā 1.   Masat kara▫o mūrakẖ jag kahī▫ā.  Aḏẖik baka▫o ṯerī liv rahī▫ā.  Bẖūl cẖūk ṯerai ḏarbār.   Nām binā kaise ācẖār. ||1||

 

Composition of the first Guru in Raga Prabhaati. If I (karau = do) keep (mastt-i) mum when slandered, I am (kaheeaa) called, i.e. am believed to be (moorakh-u) a fool (jag-i) by the world. But if I (bakau) speak (adhik) much in self-praise then it (raheeaa) breaks (liv) attention fixed (teyri = your) on You.

My (bhool) acts of commission and (chook = missing) omission are known in (teyrai = your) Divine (darbaar-i) court; as (aachaar) good conduct (kaisaey = how?) is not possible (binaa) without awareness of (naam) Divine virtues and commands – please impart me this awareness. 1.

 

ਐਸੇ ਝੂਠਿ ਮੁਠੇ ਸੰਸਾਰਾ ॥ ਨਿੰਦਕੁ ਨਿੰਦੈ ਮੁਝੈ ਪਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

Aise jẖūṯẖ muṯẖe sansārā.   Ninḏak ninḏai mujẖai pi▫ārā. ||1|| rahā▫o.

 

(Aisey) this how (sansaara = world) people are (mutthey = cheated) misled (jhootth-i = by falsehood) thinking anyone slandering is bad. But (nindak-u) the slanderer who (nindai) slanders me is (piaaraa) dear (mujhai) to me – for I become aware of my shortcomings. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਸੁ ਨਿੰਦਹਿ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦੇ ਦਰਿ ਨੀਸਾਣੈ ॥ ਕਾਰਣ ਨਾਮੁ ਅੰਤਰਗਤਿ ਜਾਣੈ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥੨॥

Jis ninḏėh so▫ī biḏẖ jāṇai.   Gur kai sabḏe ḏar nīsāṇai.  Kāraṇ nām anṯargaṯ jāṇai.   Jis no naḏar kare so▫ī biḏẖ jāṇai. ||2||

 

One (jis-u) whom someone (nindah-i) slanders (soee) that person (jaanai) knows (bidh-i = method) what s/he needs to do. S/he improves the self (sabdey = with the word) with teachings of (gur) the guru, and obtains (neesaani) receives the mark of acceptance (dar-i) in Divine court.

 (Kaaran = created) the creature (jaanai = knows) recognizes Naam (antargat-i) within with the guru’s guidance. But only one (jis no) on whom the Almighty (karey) bestows (nadar-i) grace, i.e. one whom the Almighty leads to the guru, (soee) that person (jaanai) knows (bidh-i) the method. 2.

 

ਮੈ ਮੈਲੌ ਊਜਲੁ ਸਚੁ ਸੋਇ ॥ ਊਤਮੁ ਆਖਿ ਨ ਊਚਾ ਹੋਇ ॥ ਮਨਮੁਖੁ ਖੂਲ੍ਹ੍ਹਿ ਮਹਾ ਬਿਖੁ ਖਾਇ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਰਾਚੈ ਨਾਇ ॥੩॥

Mai mailou ūjal sacẖ so▫e.   Ūṯam ākẖ na ūcẖā ho▫e.  Manmukẖ kẖūliĥ mahā bikẖ kẖā▫e.   Gurmukẖ ho▫e so rācẖai nā▫e. ||3||

 

(Mai) I am (mailou = dirty) vicious but (soey) that One (sach-u) Eternal is (oojal = clean) pristine. I cannot (hoey) be (ootam-u) exalted (aakh-i) by calling myself/pretending to be (oocha = high) exalted.

(Manmukh-u) a self-willed person – does not follow the guru and – (khoolh-i = openly) un-hesitatingly (khaaey = eats) indulges in (bikh-u) vices. One who (hoey) is (gurmukh-u) a follower of the guru, (su) that person (raachai = is absorbed) leads life (naaey) by Naam/Divine virtues and commands – as prescribed by the Almighty. 3.

 

ਅੰਧੌ ਬੋਲੌ ਮੁਗਧੁ ਗਵਾਰੁ ॥ ਹੀਣੌ ਨੀਚੁ ਬੁਰੌ ਬੁਰਿਆਰੁ ॥

Anḏẖou bolou mugaḏẖ gavār.   Hīṇou nīcẖ burou buri▫ār.

 

Being caught in vices makes one (andhou) blind and (bolou) deaf (gavaar-u) foolish, i.e. one does not see the truth or listen to suggestions. Such a person is (heenou) bereft of virtues, (neech-u = low) of unbecoming conduct and (burou buriaar-u) highly evil.

 

Page 1331

 

ਨੀਧਨ ਕੌ ਧਨੁ ਨਾਮੁ ਪਿਆਰੁ ॥ ਇਹੁ ਧਨੁ ਸਾਰੁ ਹੋਰੁ ਬਿਖਿਆ ਛਾਰੁ ॥੪॥

Nīḏẖan kou ḏẖan nām pi▫ār.   Ih ḏẖan sār hor bikẖi▫ā cẖẖār. ||4||

 

(Needhan) a money-less person (piaar-u = love) longs (kou) for (dhan-u) money; but a seeker yearns to have awareness of Naam. (Ihu) this (dhan-u) wealth of Naam is (saar-u) sublime – helps in life one in the hereafter -, (hor-u) other (bikhiaa = poison) material wealth is (chhaar-u) dust – of no value – after death.

 

ਉਸਤਤਿ ਨਿੰਦਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥ ਜੋ ਦੇਵੈ ਤਿਸ ਕਉ ਜੈਕਾਰੁ ॥ ਤੂ ਬਖਸਹਿ ਜਾਤਿ ਪਤਿ ਹੋਇ ॥ ਨਾਨਕੁ ਕਹੈ ਕਹਾਵੈ ਸੋਇ ॥੫॥੧੨॥

Usṯaṯ ninḏā sabaḏ vīcẖār.   Jo ḏevai ṯis ka▫o jaikār.  Ŧū bakẖsahi jāṯ paṯ ho▫e.   Nānak kahai kahāvai so▫e. ||5||12||

 

The self-willed person engages in (ustat-i) praise and (nindaa) slander of others; one who follows the guru engages (veechaar-u) reflection on (sabad-u = word) Divine commands; (jaikaar-u) glory (kau) to (tis) him/her – the guru – (jo) who (deyvai) gives awareness of Naam.

O Almighty, when (too) You (bakhsah-i) bestow grace – one whom You enable to live by Naam, then one is (hoey) is of high (jaat-i) caste/class and (pat-i/paat-i) lineage, i.e. is respected. (Soey = that one) the One Almighty (kahai) calls and (kahaavai) is called what anyone is – God being present in all -, says Guru Nanak. 5. 12.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਖਾਇਆ ਮੈਲੁ ਵਧਾਇਆ ਪੈਧੈ ਘਰ ਕੀ ਹਾਣਿ ॥ ਬਕਿ ਬਕਿ ਵਾਦੁ ਚਲਾਇਆ ਬਿਨੁ ਨਾਵੈ ਬਿਖੁ ਜਾਣਿ ॥੧॥

Parbẖāṯī mėhlā 1.   Kẖā▫i▫ā mail vaḏẖā▫i▫ā paiḏẖai gẖar kī hāṇ.  Bak bak vāḏ cẖalā▫i▫ā bin nāvai bikẖ jāṇ. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Khaaiaa) by eating much one (vadhaaiaa) increases (mail-u) the excrement; (paidhai = wearing/showing off) indulging in ostentations cause (haan-i = loss) harm to (ghar = house) the mind.

One (bak-i bak-i) talks too much and (chalaaiaa) engages in (vaad-u) arguments; anything done (bin-u) without attention (naavai) to Naam, (jaan-i) consider that (bikh-u = poison) as harmful. 1.

 

ਬਾਬਾ ਐਸਾ ਬਿਖਮ ਜਾਲਿ ਮਨੁ ਵਾਸਿਆ ॥ ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ ॥੧॥ ਰਹਾਉ ॥

Bābā aisā bikẖam jāl man vāsi▫ā.   Bibal jẖāg sahj pargāsi▫ā. ||1|| rahā▫o.

 

(Baaba) o brother, (man-u = mind) the human being (vaasiaa = comes under control) is caught (jaal-i) in the web of (bikham) difficult-to-leave (jaal-i = web) entanglements.  (Bibal-u = bereft of strength) the weak mind (jhaag-i) gets (sahj-i) easily (pargaasiaa = enlightened) influenced caught by vices – strength comes with awareness of Naam.  1.

(Rahaau) dwell on this and reflect.

 

“ਬਾਬਾ, ਐਸਾ ਬਿਖਮ ਜਲਿ ਮਨੁ ਵਾਸਿਆ। ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ”. (ਪ੍ਰਭਾ ਮ ੧) ਹੇ ਬਾਬਾ! ਮਾਯਾ ਦੇ ਪ੍ਰਬਲ ਜਾਲ ਵਿਚ ਮਨ ਐਸਾ ਵਸ਼ ਆਇਆ ਹੈ, ਮਾਨੋ ਕਮਜ਼ੋਰ ਝਖ (ਮੱਛੀ) ਨੂੰ ਮਾਹੀਗੀਰ ਨੇ ਸਰਜੇ ਹੀ ਪ੍ਰਗ੍ਰਸ (ਫੜ) ਲਿਆ ਹੈ. (Mahaankosh).

 

ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਬੋਲਣਾ ਬਿਖੁ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਜਮ ਦਰਿ ਬਾਧੇ ਮਾਰੀਅਹਿ ਛੂਟਸਿ ਸਾਚੈ ਨਾਇ ॥੨॥

Bikẖ kẖāṇā bikẖ bolṇā bikẖ kī kār kamā▫e.  Jam ḏar bāḏẖe mārī▫ah cẖẖūtas sācẖai nā▫e. ||2||

 

Such a person’s (khaana) food is (bikh-u) material wealth, (bolna) speech is of material wealth; s/he (kaamaaey = does, kaar = deeds) only pursues amassing material wealth.

Such persons are (baadhey = bound) detained (dar-i) in court of (jam) Divine justice and (maareeah-i = beaten) pushed back from getting to the Creator; those living (naaey) by Naam/virtues and commands (saachai) of the Eternal (chhoottas-i) remain free from this. 2.

 

ਜਿਵ ਆਇਆ ਤਿਵ ਜਾਇਸੀ ਕੀਆ ਲਿਖਿ ਲੈ ਜਾਇ ॥ ਮਨਮੁਖਿ ਮੂਲੁ ਗਵਾਇਆ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੩॥

Jiv ā▫i▫ā ṯiv jā▫isī kī▫ā likẖ lai jā▫e.  Manmukẖ mūl gavā▫i▫ā ḏargėh milai sajā▫e. ||3||

 

(Jiv = as) the state in which – of being in cycles of births and deaths – the creature (aaiaa = came) was born, s/he (jaaisi) departs (tiv) in the same state; the soul (lai jaaey) takes record of (keeaa) doings (likh-i) written with the soul.

(Manukh-i) one who does not obey God and the guru (gavaaiaa) loses (mool-u) the capital/Naam s/he brought for investment/the resource to live as human being; s/he (milai) receives (sajaaey) punishment (dargah) in Divine court. 3.

 

ਜਗੁ ਖੋਟੌ ਸਚੁ ਨਿਰਮਲੌ ਗੁਰ ਸਬਦੀਂ ਵੀਚਾਰਿ ॥ ਤੇ ਨਰ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਅੰਤਰਿ ਗਿਆਨੁ ਮੁਰਾਰਿ ॥੪॥

Jag kẖotou sacẖ nirmalou gur sabḏīʼn vīcẖār.  Ŧe nar virle jāṇī▫ahi jin anṯar gi▫ān murār. ||4||

 

Such creatures are (khottou = counterfeit) polluted while (sach-u) the Almighty is (nirmalou = clean) pristine – and hence s/he cannot merge with the Almighty; this is understood (veechaar-i) by reflecting on (sabdee-n = word) teachings of (gur) the guru.

One can (jaaneeah-i = know) see that there are (virley) rare (nar) persons (jin) who have (giaan-u) awareness of Naam (muraar-i = killer of the demon Mur – metaphor for) of the Almighty. 4.

 

ਅਜਰੁ ਜਰੈ ਨੀਝਰੁ ਝਰੈ ਅਮਰ ਅਨੰਦ ਸਰੂਪ ॥ ਨਾਨਕੁ ਜਲ ਕੌ ਮੀਨੁ ਸੈ ਥੇ ਭਾਵੈ ਰਾਖਹੁ ਪ੍ਰੀਤਿ ॥੫॥੧੩॥

Ajar jarai nījẖar jẖarai amar anand sarūp. Nānak jal kou mīn sai the bẖāvai rākẖo parīṯ. ||5||13||

 

When one (jarai = bears) overcomes (ajar-u) the hard-to-overcome temptations then (neejhar-u) a spring (amar) life-giving elixir – of Naam – (saroop) epitome of (anad) joy (jharai) flows within.

Like love (kou) of (meen-u) the fish (sai) for (jal) water, it (bhaavai) pleases enable me to (raakhahau) maintain (preet-i) love in my mind for (they) You, says Guru Nanak. 5. 13.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਗੀਤ ਨਾਦ ਹਰਖ ਚਤੁਰਾਈ ॥ ਰਹਸ ਰੰਗ ਫੁਰਮਾਇਸਿ ਕਾਈ ॥ ਪੈਨ੍ਹ੍ਹਣੁ ਖਾਣਾ ਚੀਤਿ ਨ ਪਾਈ ॥ ਸਾਚੁ ਸਹਜੁ ਸੁਖੁ ਨਾਮਿ ਵਸਾਈ ॥੧॥

Parbẖāṯī mėhlā 1.   Gīṯ nāḏ harakẖ cẖaṯurā▫ī.   Rahas rang furmā▫is kā▫ī.  Painĥaṇ kẖāṇā cẖīṯ na pā▫ī.   Sācẖ sahj sukẖ nām vasā▫ī. ||1||

 

Composition of the first Guru in Raga Prabhaati. Listening to (geet) songs and (naad) music; (harakh) joys and (chaturaaee = cleverness) machinations. (Rahas) pleasures, (rang) merry-making, (phurmaais-i = ordering) having own way; (kaaee) any of these; (pianhan-u) dressing up (khaana) food; a seeker does not (paaee) put (cheet-i) in mind on these, as (saach-u) true (sahaj-u) poise and (sukh-u) comfort/peace come when one (vasaaee) keeps in mind (naam-i) of Naam/Divine virtues and commands. 1.

 

ਕਿਆ ਜਾਨਾਂ ਕਿਆ ਕਰੈ ਕਰਾਵੈ ॥ ਨਾਮ ਬਿਨਾ ਤਨਿ ਕਿਛੁ ਨ ਸੁਖਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā jānāʼn ki▫ā karai karāvai.   Nām binā ṯan kicẖẖ na sukẖāvai. ||1|| rahā▫o.

 

I (kiaa = what?) do not (jaanaa-n) know (kiaa) what will the Almighty (karai) do or (karaavai) cause to be done; but (kichh-u na) nothing (binaa) except living by Naam (sukhaavai) comforts (tan-i) the body/mind. 1.

(Rahaau) dwell on this and reflect.

 

ਜੋਗ ਬਿਨੋਦ ਸ੍ਵਾਦ ਆਨੰਦਾ ॥ ਮਤਿ ਸਤ ਭਾਇ ਭਗਤਿ ਗੋਬਿੰਦਾ ॥ ਕੀਰਤਿ ਕਰਮ ਕਾਰ ਨਿਜ ਸੰਦਾ ॥ ਅੰਤਰਿ ਰਵਤੌ ਰਾਜ ਰਵਿੰਦਾ ॥੨॥

Jog binoḏ savāḏ ānanḏā.   Maṯ saṯ bẖā▫e bẖagaṯ gobinḏā.  Kīraṯ karam kār nij sanḏā.   Anṯar ravṯou rāj ravinḏā. ||2||

 

(Svaad = taste) experience of (jog) union through remembrance bring (aananda) bliss/happiness and (binod) pleasures. And so do (sat) true (bhaaey) loving (bhagat-i) devotion/obedience to (gobinda) the Master of the world (mat-i) in mind/thinking.

(Keerat-i) praising Divine virtues, (karam) doing my duties has become (nij = own, sanda = of) my (kaar) acts/practice. I (ravtou) feel presence of (ravinnda) the all-pervasive (raaj = king) Sovereign Almighty (antar-i) within me. 2.

 

ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮਿ ਉਰ ਧਾਰੀ ॥ ਦੀਨਾ ਨਾਥੁ ਪੀਉ ਬਨਵਾਰੀ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਦਾਨੁ ਬ੍ਰਤਕਾਰੀ ॥ ਤ੍ਰਿਪਤਿ ਤਰੰਗ ਤਤੁ ਬੀਚਾਰੀ ॥੩॥

Pari▫o pari▫o parīṯ parem ur ḏẖārī.   Ḏīnā nāth pī▫o banvārī.  An▫ḏin nām ḏān baraṯkārī.   Ŧaripaṯ ṯarang ṯaṯ bīcẖārī. ||3||

 

I (dhaari) bear (preym-i) loving (preet-i) affection for (priau priau) the Beloved Almighty in (ur) mind. (Peeo) the Beloved (banvaari/banmaali = gardener of the vegetation) Almighty Sustainor (naath-u = master) takes care of (deena = poor) the helpless.

(Andin-u = everyday) regular (bratkaari) practice of Naam and (daan-u = charity) sharing with others; (beechaari) reflection on (tat-u) the reality/Naam helps overcome (tarang = waves) other ideas and brings (tripat-i) satisfaction. 3.

 

ਅਕਥੌ ਕਥਉ ਕਿਆ ਮੈ ਜੋਰੁ ॥ ਭਗਤਿ ਕਰੀ ਕਰਾਇਹਿ ਮੋਰ ॥ ਅੰਤਰਿ ਵਸੈ ਚੂਕੈ ਮੈ ਮੋਰ ॥ ਕਿਸੁ ਸੇਵੀ ਦੂਜਾ ਨਹੀ ਹੋਰੁ ॥੪॥

Akthou katha▫o ki▫ā mai jor.   Bẖagaṯ karī karā▫ihi mor.  Anṯar vasai cẖūkai mai mor.   Kis sevī ḏūjā nahī hor. ||4||

 

I (kiaa = what?) do not have (jor-u = strength) the capability to (kathau) describe (akathou) the Ineffable Almighty. I (kari = do) apply myself to (bhagat-i) devotion/obedience as God (kaarah-i) gets done by (mor) me.

The Almighty (vasai) abides, (antar-i) within when (mai) I and (mor) mine (chookai) ends, i.e. the Almighty is experienced within when other ideas leave. I (seyvi) serve (kis-u = whom?) no one as the Master, because there is not (dooja) second/other (hor-u = else) than the Almighty. 4.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ॥ ਐਸਾ ਅੰਮ੍ਰਿਤੁ ਅੰਤਰਿ ਡੀਠਾ ॥ ਜਿਨਿ ਚਾਖਿਆ ਪੂਰਾ ਪਦੁ ਹੋਇ ॥ ਨਾਨਕ ਧ੍ਰਾਪਿਓ ਤਨਿ ਸੁਖੁ ਹੋਇ ॥੫॥੧੪॥

Gur kā sabaḏ mahā ras mīṯẖā.   Aisā amriṯ anṯar dīṯẖā.  Jin cẖākẖi▫ā pūrā paḏ ho▫e.   Nānak ḏẖarāpi▫o ṯan sukẖ ho▫e. ||5||14||

 

(Sabad-u) word of (gur) the guru is (mahaa) a great (meettha) sweet/enjoyable (ras-u) elixir, i.e. living by awareness of Naam/Divine virtues imparted by the guru is an enjoyable experience. I have (deettha = seen) found (aisa = such) this (amrit-u) life-giving elixir within with the guru’s guidance.

One (jin-i) who (chaakhiaa = tastes) lives by Naam (hoey) attains (poora) the perfect (pad-u) state – of freedom from temptations. Such a person (dhraapio) is satisfied and (hoey = happens) experiences (dukh-u) peace (tan-i) in body/mind, says Guru Nanak. 5. 14.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥ ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮਾਲੇ ਤਿਸ ਹੀ ਕੀ ਸਰਕਾਰਾ ॥੧॥

Parbẖāṯī mėhlā 1.   Anṯar ḏekẖ sabaḏ man māni▫ā avar na rāʼnganhārā. Ahinis jī▫ā ḏekẖ samāle ṯis hī kī sarkārā. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Deykh-i = seeing) by reflecting (antar-i) within (sabad-i = on the word) on teachings of the guru, my (man-u) mind (maaniaa = accepted) was satisfied that (avar-u na) none else than the Almighty (raanganhaara = dyer) can imbue one with love of the Divine.

The whole creation is (sarkaara = rule) under jurisdiction of (tis = that, hi = alone) the One Almighty who (deykh-i) watches and (samaaley) takes care of (jeeaa) the creatures. 1.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਰਾਂਗਿ ਘਣੌ ਅਤਿ ਰੂੜੌ ॥ ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥

Merā parabẖ rāʼng gẖaṇou aṯ rūṛou.   Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o.

 

(Prabh-u) the Almighty Master (meyra = my) of the world is (ghanaou) highly (raang-i) playful and (at-i) very (roorrou) lovable. God is (daiaal-u) compassionate to (deen = poor) the hapless; (manmohan-u) the fascinating Master is (at-i) highly (ras) joyful and (laal-u = red, sagoorrou = deep color) epitome of love. 1.

(Rahaau) dwell on this and reflect.

 

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥ ਜਿਸ ਕੀ ਰਚਨਾ ਸੋ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਵੀਚਾਰਾ ॥੨॥

Ūpar kūp gagan panihārī amriṯ pīvaṇhārā.  Jis kī racẖnā so biḏẖ jāṇai gurmukẖ gi▫ān vīcẖārā. ||2||

 

(Koop-u) the well containing (amrit-u) the life-giving elixir is (oopar-i) above in (gagan) in the sky, and (peevanhaara) one who drinks the Amrit (panihaari) draws it from the well, i.e. the Almighty is present within, one who has yearning,  finds God within.

The Almighty (jis ki) whose (rachna) creation the creatures are, (so) That (jaanai) knows (bidh-i) the method to find IT; or one who (beechaaraa) reflects on (giaan-u = knowledge) guidance (gurmukh-i) of the guru, knows it. 2.

 

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ਪਸਰੀ ਕਿਰਣਿ ਰਸਿ ਕਮਲ ਬਿਗਾਸੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਆ ॥ ਕਾਲੁ ਬਿਧੁੰਸਿ ਮਨਸਾ ਮਨਿ ਮਾਰੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥

Pasrī kiraṇ ras kamal bigāse sas gẖar sūr samā▫i▫ā.  Kāl biḏẖuns mansā man mārī gur parsāḏ parabẖ pā▫i▫ā. ||3||

 

When (kiran-i) rays of the sun (pasri) spread and (ras-i) permeating (kamal) the lotus (bigaasey) blossoms, i.e. awareness of Naam or Divine virtues and commands invigorates the mind and it resists temptations; this state is achieved when (soor-u) the sun (samaaiaa) goes into (sas-i) into the moon, i.e. the guru’s teachings are assimilated by the mind.

One (bidhuns-i) kills/overcomes (kaal-u = death) succumbing to temptations, his/her (mansaa) desires (man-i) in the mind are (maari = killed) dissolved; (prasaad-i) with grace/guidance of (gur) the guru, s/he (paaiaa) finds (prabh-u) the Almighty (paaiaa) within. 3.

 

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥ ਨਾਨਕ ਰਸਨਿ ਰਸਾਏ ਰਾਤੇ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੪॥੧੫॥

Aṯ ras rang cẖalūlai rāṯī ḏūjā rang na ko▫ī. Nānak rasan rasā▫e rāṯe rav rahi▫ā parabẖ so▫ī. ||4||15||

 

A soul which (ras-i) relishes (raati) being dyed with (at-i) very (chaloolai) deep (rang-i) color, the epitome of love; it gets (na koee) no (rang-u) color, i.e. one imbued with Divine love gives up other ideas.

Those (rasaaey) infused (rasan-i) with this elixir are (raatey) imbued with love of, and see (soee = only that) the One (prabh-u) Almighty (ravi rahiaa) pervading everywhere, says Guru Nanak. 4. 15.

 

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Note: In this Shabad, Guru Nanak says people concentrate more on identifying themselves with their faith and displaying by symbolism than practice. He gives examples of what they do, and ignore what they should be doing.

 

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਬਾਰਹ ਮਹਿ ਰਾਵਲ ਖਪਿ ਜਾਵਹਿ ਚਹੁ ਛਿਅ ਮਹਿ ਸੰਨਿਆਸੀ ॥ ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥੧॥

Parbẖāṯī mėhlā 1.   Bārah mėh rāval kẖap jāvėh cẖahu cẖẖi▫a mėh sani▫āsī. Jogī kāpṛī▫ā sirkẖūthe bin sabḏai gal fāsī. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Raaval) the Yogis have (baarah) twelve sects: they think their line is perfect and (khap-i jaavah-i) are consumed/ruined just trying to display that they have given up attachments to the world; so do the Sanyasis/renunciates (mah-i) in their (chhi-a = six + chahu = four) ten sects.

As do some who wear (kaaprreeaa = clothes) patched garments, or the Jains who do not have haircut but (sirkhoothey) pluck hair from the head; all of them have (phaasi) noose (gal-i) round the neck, i.e. are subject to being taken by Divine justice, (bin-u = without) for not leading life in obedience (sabdai = word) Divine commands. 1.

 

ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥ ਅਉਹਠਿ ਹਸਤ ਮਹਿ ਭੀਖਿਆ ਜਾਚੀ ਏਕ ਭਾਇ ਲਿਵ ਲਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Sabaḏ raṯe pūre bairāgī.   A▫uhaṯẖ hasaṯ mėh bẖīkẖi▫ā jācẖī ek bẖā▫e liv lāgī. ||1|| rahā▫o.

 

Only those (ratey) imbued (sabad-i = with the word) with Divine commands to overcome temptations are (porrey = perfect) real (bairaagi) renouncers.

As against the Yogis who go begging from house to house, the seekers (jaachi) beg for (bheekhiaa) alms in (auhatth-i = mind, hast = hand) the mind as the hand/begging bowl; with (liv) attention (laagi) fixed with (eyk) single-minded (bhaaey) love for the Almighty. 1.  

(Rahaau) dwell on this and reflect.

 

ਬ੍ਰਹਮਣ ਵਾਦੁ ਪੜਹਿ ਕਰਿ ਕਿਰਿਆ ਕਰਣੀ ਕਰਮ ਕਰਾਏ ॥ ਬਿਨੁ ਬੂਝੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਮਨਮੁਖੁ ਵਿਛੁੜਿ ਦੁਖੁ ਪਾਏ ॥੨॥

Barahmaṇ vāḏ paṛėh kar kiri▫ā karṇī karam karā▫e. Bin būjẖe kicẖẖ sūjẖai nāhī manmukẖ vicẖẖuṛ ḏukẖ pā▫e. ||2||

 

The Brahmin (parrah-i) reads out contents of scriptures which cause (vaad-u = argument) controversies; he (kar-i) performs (kiriaa) rituals; and (karaaey = causes to do) leads people in (karni) performance of (karam) rituals.

But (bin-u = without) by not (boojhey) understanding the essence of scriptural teachings – and paying attention to rituals -, (manmukh-u) the self-willed person is (soojhai) not aware of (kichh-u) anything and does not obey God; and (paaey) suffers (dukh-u) the pain of (vichhurr-i) separation from, i.e. denial of union with, God. 2.

 

ਸਬਦਿ ਮਿਲੇ ਸੇ ਸੂਚਾਚਾਰੀ ਸਾਚੀ ਦਰਗਹ ਮਾਨੇ ॥ ਅਨਦਿਨੁ ਨਾਮਿ ਰਤਨਿ ਲਿਵ ਲਾਗੇ ਜੁਗਿ ਜੁਗਿ ਸਾਚਿ ਸਮਾਨੇ ॥੩॥

Sabaḏ mile se sūcẖācẖārī sācẖī ḏargėh māne.  An▫ḏin nām raṯan liv lāge jug jug sācẖ samāne. ||3||

 

Those who (miley = meet) are absorbed in/live (sabad-i = by the word) by Divine commands, (sey) they are (soochcachaari = soocha = of clean, chaari = conduct) free of vices and (maaney) accepted/admitted to court (saachi = true) of the Eternal.

They have their (liv) attention/mind (laagey) fixed (ratan-i) on the jewel/priceless (naam-i) Naam/Divine virtues and commands; they are (jug-i jug- = in age after age) ever (samaaney) absorbed in/live by (saach-i) truth/Naam. 3.

 

ਸਗਲੇ ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮ ਜਪ ਤਪ ਤੀਰਥ ਸਬਦਿ ਵਸੇ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲੈ ਮਿਲਾਇਆ ਦੂਖ ਪਰਾਛਤ ਕਾਲ ਨਸੇ ॥੪॥੧੬॥

Sagle karam ḏẖaram sucẖ sanjam jap ṯap ṯirath sabaḏ vase. Nānak saṯgur milai milā▫i▫ā ḏūkẖ parācẖẖaṯ kāl nase. ||4||16||

 

Performance of (sagley) all (dharam) religious (karam) rituals, (such-i = washing) bathing, (sanjam) control of senses, (jap) recitations of mantras, (tap) austerities, undertaking (teerath) pilgrimages; are of not needed by those (sabad-i) with Divine commands (vasey) abiding in mind – and obeyed with the guru’s guidance.

(Satigur) the true guru (milai) is found when (milaaiaa = caused to meet) one is led to him by the Almighty; all (dookh) faults, (prachhat) sins needing atonement and thus being subject to (kaal) Divine justice are then (nasey = run away) obviated, says Guru Nanak. 4. 16.

 

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ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਸੰਤਾ ਕੀ ਰੇਣੁ ਸਾਧ ਜਨ ਸੰਗਤਿ ਹਰਿ ਕੀਰਤਿ ਤਰੁ ਤਾਰੀ ॥ ਕਹਾ ਕਰੈ ਬਪੁਰਾ ਜਮੁ ਡਰਪੈ ਗੁਰਮੁਖਿ ਰਿਦੈ ਮੁਰਾਰੀ ॥੧॥

Parbẖāṯī mėhlā 1.   Sanṯā kī reṇ sāḏẖ jan sangaṯ har kīraṯ ṯar ṯārī.  Kahā karai bapurā jam darpai gurmukẖ riḏai murārī. ||1||

 

Composition of the first Guru in Raga Prabhaati. (Reyn-u) dust of the feet (ki) of (santa) saints/devotees, (sangat-i) company of (saadh = saintly, jan = people) seekers of the Almighty, (keerat-i) acknowledging/complying with Divine virtues and commands is (tar-u) the ship (taari) to ferry across the world-ocean/overcome temptations in the world-play.

(Jam-u) the agent of Divine justice – who has orders to keep away from those who obey God – is (bapura) helpless and can (karai) do (kiaa = what?) nothing; it is (ddarpai) afraid to go near (gurmukh-i) the guru’s follower who has (muraari = killer of the demon Mur – metaphor for) the Almighty (ridai) in mind. 1.

 

ਜਲਿ ਜਾਉ ਜੀਵਨੁ ਨਾਮ ਬਿਨਾ ॥ ਹਰਿ ਜਪਿ ਜਾਪੁ ਜਪਉ ਜਪਮਾਲੀ ਗੁਰਮੁਖਿ ਆਵੈ ਸਾਦੁ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Jal jā▫o jīvan nām binā.   Har jap jāp japa▫o japmālī gurmukẖ āvai sāḏ manā. ||1|| rahā▫o.

 

(Jeevan-u) a life lived (binaa) without complying with Naam (jal-i jaau = is burnt) wasted. O (manaa = mind) human being, (jap-i) remember and comply with Naam (jaap-u) which is to be remembered/complied; let this be your (japau) turning of beads of (japmaali) of the rosary; (saad-u = relish, aavai = comes) one relishes doing it (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰ ਉਪਦੇਸ ਸਾਚੁ ਸੁਖੁ ਜਾ ਕਉ ਕਿਆ ਤਿਸੁ ਉਪਮਾ ਕਹੀਐ ॥ ਲਾਲ ਜਵੇਹਰ ਰਤਨ ਪਦਾਰਥ ਖੋਜਤ ਗੁਰਮੁਖਿ ਲਹੀਐ ॥੨॥

Gur upḏes sācẖ sukẖ jā ka▫o ki▫ā ṯis upmā kahī▫ai. Lāl javehar raṯan paḏārath kẖojaṯ gurmukẖ lahī▫ai. ||2||

 

One (kau) to (ja) whom (updeys) guidance of (gur) the guru has brought (saach-u) true/lasting (sukh-u) solace, i.e. one who is at peace complying with the guru’s instructions, (tis-u) that person has (kiaa = what?) no (kaheeai = tell, upma = comparison) equal.

One who (khojat) searches by reflecting (gurmukh-i) on the guru’s teachings, (laheeai) finds (laal, javeyhar, ratan – precious stones) the valuable (padaarath = substance) Naam within. 2.

 

ਚੀਨੈ ਗਿਆਨੁ ਧਿਆਨੁ ਧਨੁ ਸਾਚੌ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਵੈ ॥ ਨਿਰਾਲੰਬੁ ਨਿਰਹਾਰੁ ਨਿਹਕੇਵਲੁ ਨਿਰਭਉ ਤਾੜੀ ਲਾਵੈ ॥੩॥

Cẖīnai gi▫ān ḏẖi▫ān ḏẖan sācẖou ek sabaḏ liv lāvai.  Nirālamb nirhār nihkeval nirbẖa▫o ṯāṛī lāvai. ||3||

 

One who follows the guru (cheenai) recognizes (giaan-u) awareness given by the guru as (saachou) the true/real (dhan-u) wealth, and pays (dhiaan-u) attention to, (laavai) focuses (liv) the mind (sabad-i = on the word) on commands of (eyk) the One Almighty.

S/he (laavai = fixes, taarri = contemplation) contemplates/obeys commands of (niraalamb-u = not dependent) the independent, (nirhaar-u = without food) hunger-less, (nihkeyval-u) pristine (nirbhau = without fear – answerable to none) the highest Almighty Master. 3.

 

ਸਾਇਰ ਸਪਤ ਭਰੇ ਜਲ ਨਿਰਮਲਿ ਉਲਟੀ ਨਾਵ ਤਰਾਵੈ ॥ ਬਾਹਰਿ ਜਾਤੌ ਠਾਕਿ ਰਹਾਵੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵੈ ॥੪॥

Sā▫ir sapaṯ bẖare jal nirmal ultī nāv ṯarāvai. Bāhar jāṯou ṯẖāk rahāvai gurmukẖ sahj samāvai. ||4||

 

(Sapat) the seven (sapat) oceans are (bharey) full (nirmal-i) of clean (jal-u) water, i.e. with awareness of Naam within, s/he (taraavai) sails (naav) the boat (ulti) backwards – keeps temptations at bay.

S/he (tthaak-i rahaavai) restrains (jaatou = going, baahar-i = outside) the mind from other ideas; s/he remains (sahj-i) naturally (samaavai) absorbed in God (gurmukh-i) with the guru’s guidance. 4.

 

ਸੋ ਗਿਰਹੀ ਸੋ ਦਾਸੁ ਉਦਾਸੀ ਜਿਨਿ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਨਿਆ ॥ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਸਾਚ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ॥੫॥੧੭॥
So girhī so ḏās uḏāsī jin gurmukẖ āp pacẖẖāni▫ā.  Nānak kahai avar nahī ḏūjā sācẖ sabaḏ man māni▫ā. ||5||17||

 

(So = that) the same (daas-u) seeker is (girahi) a householder as well as (udaasi = withdrawn) a renunciate (jin-i) who, (gurmukh-i) with the guru’s guidance, (pachhaaniaa) recognizes (aap-u) the self – God within.

I recognize (nahi = not, dooja = second) none (avar-u) other as the Master; my (man-u) mind (maaniaa = agreed) is satisfied living (sabad-i = by the word) by commands of (saach) the Eternal, (kahai) says Guru Nanak. 5. 17.

 

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