Posts Tagged ‘SGGS p 367’

SGGS pp 367-369, Aasa M: 4, Shabads 6-12

SGGS pp 367-369, Aasa M: 4, Shabad 6-12.

 

ਆਸਾ ਮਹਲਾ ੪ ॥  ਨਾਮੁ ਸੁਣੀ ਨਾਮੋ ਮਨਿ ਭਾਵੈ ॥   ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਵੈ ॥੧॥

Āsā mėhlā 4.  Nām suṇī nāmo man bẖāvai.   vadai bẖāg gurmukẖ har pāvai. ||1||

 

Composition of the fourth Guru in Raga Aasa. When I (suni) listen to discourses on (naam-u) Divine commands, (man-i) the mind (bhaavai) loves/longs for (naamo) the virtuous Master. (It is like “Suni-i sun-i naam tumaara preetam prabh peykhan ka chaau” M: 5, p 405).

It is (vaddai bhaag-i) with good fortune that one obtains awareness of Naam (gurmukh-i) from the guru’s teachings – reflects on them – and (paavai) finds (har-i) the Almighty within. 1. 

 

ਨਾਮੁ ਜਪਹੁ ਗੁਰਮੁਖਿ ਪਰਗਾਸਾ ॥   ਨਾਮ ਬਿਨਾ ਮੈ ਧਰ ਨਹੀ ਕਾਈ ਨਾਮੁ ਰਵਿਆ ਸਭ ਸਾਸ ਗਿਰਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Nām japahu gurmukẖ pargāsā.   Nām binā mai ḏẖar nahī kā▫ī nām ravi▫ā sabẖ sās girāsā. ||1|| rahā▫o.

 

The Almighty who is present within is not found due to being masked by other ideas; therefore my mind, (japah-u) remember Naam as (pargaasa) enlightened (gurmukh-i) by the guru.

I have (nahi kaaee) no (dhar) support/guide for life (binaa) except (naam) Divine virtues and commands; I conform to (naam-u) Divine commands/laws with every (saas) breath and (giraasa) morsel of food i.e. every moment; Naam is (ravia) present/applicable (sabh) everywhere. 1.

(Rahaau) dwell and reflect on this.

 

ਨਾਮੈ ਸੁਰਤਿ ਸੁਨੀ ਮਨਿ ਭਾਈ ॥   ਜੋ ਨਾਮੁ ਸੁਨਾਵੈ ਸੋ ਮੇਰਾ ਮੀਤੁ ਸਖਾਈ ॥੨॥

Nāmai suraṯ sunī man bẖā▫ī.   Jo nām sunāvai so merā mīṯ sakẖā▫ī. ||2||

 

When one (suni) listens (surt-i) attentively and understands (naamai) Divine virtues and commands, s/he finds them (bhaaee) pleasing/agreeable (man-i) to the mind – and makes them the support for life.

(Jo) one who (sunaavai) expounds Naam to me, (so) that person is (meyra) my (meet) friend and (sakhaaee) companion – I seek to be ever in his/her company. 2.

 

ਨਾਮਹੀਣ ਗਏ ਮੂੜ ਨੰਗਾ ॥   ਪਚਿ ਪਚਿ ਮੁਏ ਬਿਖੁ ਦੇਖਿ ਪਤੰਗਾ ॥੩॥

Nāmhīṇ ga▫e mūṛ nangā.   Pacẖ pacẖ mu▫e bikẖ ḏekẖ paṯangā. ||3||

 

(Naam-heen) those oblivious of Naam – have nothing to guide in life – such (moorr) the foolish people (gaey) leave the world (nanga = naked) without having achieved the goal of human birth – to attain union with the Creator.

They (pach-i pach-i = perish) keep succumbing to (bikh = poison) temptations in the world play and (muey) die the way (patanga) a moth keeps going for the lamp (deykh-i) on seeing it until it perishes. 3.

 

ਆਪੇ ਥਾਪੇ ਥਾਪਿ ਉਥਾਪੇ ॥   ਨਾਨਕ ਨਾਮੁ ਦੇਵੈ ਹਰਿ ਆਪੇ ॥੪॥੬॥੫੮॥

Āpe thāpe thāp uthāpe.   Nānak nām ḏevai har āpe. ||4||6||58||

 

The Creator (aapey) IT-self (thaapey) creates and (thaap-i) having created (uthaapey) destroys, i.e. one lives for the allotted lifespan.

The Creator IT-self (deyvai) bestows awareness of (naam-u) Divine commands – directions on role in life before birth and through life, says Nanak the fourth. 4. 6. 58.

 

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਵੇਲਿ ਵਧਾਈ ॥   ਫਲ ਲਾਗੇ ਹਰਿ ਰਸਕ ਰਸਾਈ ॥੧॥

Āsā mėhlā 4.  Gurmukẖ har har vel vaḏẖā▫ī.   Fal lāge har rasak rasā▫ī. ||1||

 

Composition of the fourth Guru in Raga Aasa. (Gurmukh-i) those who follow the guru’s teachings (vadhaaee) cause to further grow (veyl-i) the creeper of (har-i har-i) Divine virtues, i.e. one’s life keep improving with conformance to Naam.

(ras) the elixir of Divine virtues (rasaaee) seeps to the inner-self, – the mind is rid of other thoughts and – And this creeper/life lived by Naam (laagey) bears (rasak) juicy (rasaaee) delicious (har-i) Divine (phal) fruits, i.e. has the blissful Divine experience. 1.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿ ਅਨਤ ਤਰੰਗਾ ॥   ਜਪਿ ਜਪਿ ਨਾਮੁ ਗੁਰਮਤਿ ਸਾਲਾਹੀ ਮਾਰਿਆ ਕਾਲੁ ਜਮਕੰਕਰ ਭੁਇਅੰਗਾ ॥੧॥ ਰਹਾਉ ॥

Har har nām jap anaṯ ṯarangā.   Jap jap nām gurmaṯ sālāhī māri▫ā kāl jamkankar bẖu▫i▫angā. ||1|| rahā▫o.

 

The mind gets (anat/anant) the countless (tarangaa) waves of thoughts; control it (japat) by remembering/conforming to (har-i = dispels vices) the purifying and (har-i = makes green) purifying (naam-u) Divine commands.

It is (jap-i jap-i) by continuous remembrance/conformance to (naam-u) Divine commands and (saalaahi) praising/emulating Divine virtues (gurmat-i) with the guru’s guidance, that one keeps (bhuiangaa = serpent – metaphor for) temptations at bay and (maariaa) kills the metaphoric (jamkankar) torturous (kaal-u) killer, – Divine justice which keeps erring souls away from God. 1.

(Rahaau) dwell and reflect on this.

 

ਹਰਿ ਹਰਿ ਗੁਰ ਮਹਿ ਭਗਤਿ ਰਖਾਈ ॥   ਗੁਰੁ ਤੁਠਾ ਸਿਖ ਦੇਵੈ ਮੇਰੇ ਭਾਈ ॥੨॥

Har har gur mėh bẖagaṯ rakẖā▫ī.   Gur ṯuṯẖā sikẖ ḏevai mere bẖā▫ī. ||2||

 

(Har-i har-i) the Almighty (rakhaaee = places) creates (bhagat-i) devotion (mah-i) in the guru i.e. the guru sets example of living by Divine virtues and commands.

Those on whom the guru (tuttha) is pleased, i.e. those who sincerely wish to learn, he (deyvai = gives) imparts awareness of Naam, o (meyrey) my (bhaaee) brethren – friends. 2.

 

ਹਉਮੈ ਕਰਮ ਕਿਛੁ ਬਿਧਿ ਨਹੀ ਜਾਣੈ ॥   ਜਿਉ ਕੁੰਚਰੁ ਨਾਇ ਖਾਕੁ ਸਿਰਿ ਛਾਣੈ ॥੩॥

Ha▫umai karam kicẖẖ biḏẖ nahī jāṇai.   Ji▫o kuncẖar nā▫e kẖāk sir cẖẖāṇai. ||3||

 

But those with (haumai) ego – self-importance – do not (jaanai = know) care (kichh-u bidh-i = any method) to follow guidance of the guru.

They hear the instructions but indulge in evil, (jiau) like (kunchar-u) the elephant, (naaey-i = bathing) after it is given a bath, (chhaanai) throws (khaak-u) dust (sir-i) on its head. 3.

 

ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਵਡ ਊਚੇ ॥   ਨਾਨਕ ਨਾਮੁ ਜਪਹਿ ਸਚਿ ਸੂਚੇ ॥੪॥੭॥੫੯॥

Je vad bẖāg hovėh vad ūcẖe.   Nānak nām jāpėh sacẖ sūcẖe. ||4||7||59||

 

(Jey) if one (hovah-i) has (vadd, oochey = great and high) good (bhaag) fortune based on (vadd) good deeds,

s/he (japah-i) remembers (soochey = pure) the purifying (naam) virtues (sach-i) of the Eternal Master, says Nanak the fourth. 4. 7. 59.

 

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਹਰਿ ਹਰਿ ਨਾਮ ਕੀ ਮਨਿ ਭੂਖ ਲਗਾਈ ॥   ਨਾਮਿ ਸੁਨਿਐ ਮਨੁ ਤ੍ਰਿਪਤੈ ਮੇਰੇ ਭਾਈ ॥੧॥

Āsā mėhlā 4.  Har har nām kī man bẖūkẖ lagā▫ī.   Nām suni▫ai man ṯaripṯai mere bẖā▫ī. ||1||

 

Composition of the fourth Guru in Raga Aasa. The Almighty (bhookh lagaaee = created appetite) created motivation (man-i) in my mind to conform to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam) virtues and commands (ki) of the Almighty – and led me to the guru to obtain awareness of Naam.

o (meyrey) my (bhaaee = brethren) companions, now my (man-u) mind (triptai = is satisfied) feels happy (suniai) listening/conforming (naam-i) to Naam. 1.

 

ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਗੁਰਸਿਖ ਮੀਤਾ ॥   ਨਾਮੁ ਜਪਹੁ ਨਾਮੇ ਸੁਖੁ ਪਾਵਹੁ ਨਾਮੁ ਰਖਹੁ ਗੁਰਮਤਿ ਮਨਿ ਚੀਤਾ ॥੧॥ ਰਹਾਉ ॥

Nām japahu mere gursikẖ mīṯā.   Nām japahu nāme sukẖ pāvhu nām rakẖahu gurmaṯ man cẖīṯā. ||1|| rahā▫o.

 

(Japah-u) remember/conform to (naam-u) Divine commands,o (gursikh = guru’s disciples) members of the holy congregation, my (meeta) friends.

(Japah-u) remember/conform to (naam-u) Divine commands and (paavh-u) attain (sukh-u) peace by living (naamey) by them; ever (rakhah-u) keep (naam-u) Divine commands (gurmat-i) as taught by the guru (man-i cheeta = mind and heart) sincerely in mind. 1.

(Rahaau) dwell and reflect on this.

 

ਨਾਮੋ ਨਾਮੁ ਸੁਣੀ ਮਨੁ ਸਰਸਾ ॥   ਨਾਮੁ ਲਾਹਾ ਲੈ ਗੁਰਮਤਿ ਬਿਗਸਾ ॥੨॥

Nāmo nām suṇī man sarsā.   Nām lāhā lai gurmaṯ bigsā. ||2||

 

When one (suni) listen to (naam-u) commands (naamo) of the Almighty, the mind (sarsa) enjoys it.

(Laaha lai) taking the profit of Naam i.e. imbibing Naam (gurmat-i) as taught by the Guru makes one (bigsaa) happy. 2.

 

ਨਾਮ ਬਿਨਾ ਕੁਸਟੀ ਮੋਹ ਅੰਧਾ ॥   ਸਭ ਨਿਹਫਲ ਕਰਮ ਕੀਏ ਦੁਖੁ ਧੰਧਾ ॥੩॥

Nām binā kustī moh anḏẖā.   Sabẖ nihfal karam kī▫e ḏukẖ ḏẖanḏẖā. ||3||

 

One (bina = without) oblivious of (naam) Divine virtues and commands, (andha) blinded by (moh) lure of temptations is (kustti = leper) incurable.

(Sabh) all (karam) deeds (kee-ey) done (dhandha) in pursuit of objects of temptations are (nihphal) fruitless and result in (dukh-u) suffering. 3.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਜਸੁ ਜਪੈ ਵਡਭਾਗੀ ॥   ਨਾਨਕ ਗੁਰਮਤਿ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੮॥੬੦॥

Har har har jas japai vadbẖāgī.   Nānak gurmaṯ nām liv lāgī. ||4||8||60||

 

(Vadbhaagi) one with good fortune – recipient of Divine grace – (japai) remembers (har-i har-i) the Almighty and praises/emulates (har-i) Divine (jas-u = praise) virtues.

One’s (liv) attention is (laagi) fixed (naam-i) on Naam (gurmat-i) with the guru’s guidance,  says Nanak the fourth. 4. 8. 60.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਮਹਲਾ ੪ ਰਾਗੁ ਆਸਾ ਘਰੁ ੬ ਕੇ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Mėhlā 4 rāg āsā gẖar 6 ke 3.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. Three compositions of the fourth Guru in Raga Aasa to be sung to (ghar-u 6) the sixth beat.

 

Page 368

 

Note:  This Shabad deals with the symbolism employed by the Yogi and the guru’s teachings on the subject.

 

ਹਥਿ ਕਰਿ ਤੰਤੁ ਵਜਾਵੈ ਜੋਗੀ ਥੋਥਰ ਵਾਜੈ ਬੇਨ ॥   ਗੁਰਮਤਿ ਹਰਿ ਗੁਣ ਬੋਲਹੁ ਜੋਗੀ ਇਹੁ ਮਨੂਆ ਹਰਿ ਰੰਗਿ ਭੇਨ ॥੧॥

Hath kar ṯanṯ vajāvai jogī thothar vājai ben.   Gurmaṯ har guṇ bolhu jogī ih manū▫ā har rang bẖen. ||1||

 

 (Jogi) the Yogi says he connects with God when he (vajaavai) plays on (tant-u) the string (hath-i kar-i) with the hand, but (beyn/veena) the stringed musical instrument (vaajai) plays (thothar) hollow, i.e. hand movement cannot connect with God

O (jogi) Yogi, if you wish to connect with the Almighty, let (ih = this) your (manuaa) mind (bheyn = drenched) be imbued (rang-i = colour) with love/obedience of (har-i) the Almighty; for this (bolh-u = say) praise/emulate (har-i gun) Divine virtues (gurmat-i) under the guidance of the guru. 1.

 

ਜੋਗੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਉਪਦੇਸੁ ॥   ਜੁਗੁ ਜੁਗੁ ਹਰਿ ਹਰਿ ਏਕੋ ਵਰਤੈ ਤਿਸੁ ਆਗੈ ਹਮ ਆਦੇਸੁ ॥੧॥ ਰਹਾਉ ॥

Jogī har ḏeh maṯī upḏes.   Jug jug har har eko varṯai ṯis āgai ham āḏes. ||1|| rahā▫o.

 

O Yogi, (deyh-u) give (updeys-u) guidance and (mati) counsel on praising (har-i) the Almighty.

(Eyko) the One (har-i har-i) Almighty (vartai) pervades everywhere (jug-u jug-u = age after age) all the time; (ham) my is (aadeys-u) obeisance (aagai) before (tis-u = that) IT i.e. submit ourselves to IT’s commands, laws of nature. 1.

(Rahaau) dwell and reflect on this.

 

ਗਾਵਹਿ ਰਾਗ ਭਾਤਿ ਬਹੁ ਬੋਲਹਿ ਇਹੁ ਮਨੂਆ ਖੇਲੈ ਖੇਲ ॥   ਜੋਵਹਿ ਕੂਪ ਸਿੰਚਨ ਕਉ ਬਸੁਧਾ ਉਠਿ ਬੈਲ ਗਏ ਚਰਿ ਬੇਲ ॥੨॥

Gāvahi rāg bẖāṯ baho bolėh ih manū▫ā kẖelai kẖel.   Jovėh kūp sincẖan ka▫o basuḏẖā uṯẖ bail ga▫e cẖar bel. ||2||

 

One (gaavh-i) sings (raag) music of (bah-u) many (bhaat-i) types and also (bolah-i) talk a lot, but (ih-u = this) the human (manuaa) mind (kheylai) plays (kheyl) games i.e. does not remain steady.

It is like (jovah-i = putting yoke) harnessing (bail) the ox to pull water from (koop) the well (kau) to (sinchan) irrigate (basudha) the land, but the same ox (gaey = go) ends up (char-i) eating (beyl = creeper) the harvest i.e. all efforts to find God without control of the mind are wasted. 2.

 

ਕਾਇਆ ਨਗਰ ਮਹਿ ਕਰਮ ਹਰਿ ਬੋਵਹੁ ਹਰਿ ਜਾਮੈ ਹਰਿਆ ਖੇਤੁ ॥   ਮਨੂਆ ਅਸਥਿਰੁ ਬੈਲੁ ਮਨੁ ਜੋਵਹੁ ਹਰਿ ਸਿੰਚਹੁ ਗੁਰਮਤਿ ਜੇਤੁ ॥੩॥

Kā▫i▫ā nagar mėh karam har bovhu har jāmai hari▫ā kẖeṯ.   Manū▫ā asthir bail man jovhu har sincẖahu gurmaṯ jeṯ. ||3||

 

This is what you should do: (Mah-i) in (nagar = town) the land/soil of (kaaia) the body, (bovh-u) sow the seeds of (karam) deeds as commanded by (har-i) the Almighty; your (kheyt-u = field) the soil will then (jaamai = grow) bloom (hariaa) green with (har-i) Divine virtues.

 

Note: The soil needs irrigation. One of the ways was to use an ox to pull the rope with bucket at the other end from the well. This is the context of the next verse.

 Make (manooaa) the mind (asthir-u = stable) to focus on Naam/Divine commands, and (jovh-u) yoke/apply this (bail-u) ox-(man-u) mind to conform to Naam with (jeyt-u = which) it (sinchah-u) irrigate (jeyt-u) the body with, i.e. ever remember Naam. 3.

 

ਜੋਗੀ ਜੰਗਮ ਸ੍ਰਿਸਟਿ ਸਭ ਤੁਮਰੀ ਜੋ ਦੇਹੁ ਮਤੀ ਤਿਤੁ ਚੇਲ ॥   ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਹਰਿ ਲਾਵਹੁ ਮਨੂਆ ਪੇਲ ॥੪॥੯॥੬੧॥

Jogī jangam sarisat sabẖ ṯumrī jo ḏeh maṯī ṯiṯ cẖel.   Jan Nānak ke parabẖ anṯarjāmī har lāvhu manū▫ā pel. ||4||9||61||

 

O Almighty, (jogi) the Yogis and (jangam = walking on legs) wandering ascetics, (sabh) all this (sristt-i) universe is (tumri= yours) created by You; they (cheyl/chal = walk) act (tit-u = that) the way (jo) as you (deyh-u mati = give counsel) motivate them i.e. the whole creation moves according to role allotted to each.

O (prabh) Almighty, (antarjaami) the controller of all minds, please (laavh-u = put) engage (manooaa) my mind to (har-i) Divine (peyl) obedience, says Nanak the fourth. 4. 9. 61.

 

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Not: In this Shabad, the fourth Guru refers to the practice of music and dance as means of worship. He motivates people not to waste even a bit of time on these activities and instead conform to Naam-u/Divine commands, natural laws applicable to humans based their roles in life.

 

ਆਸਾ ਮਹਲਾ ੪ ॥   ਕਬ ਕੋ ਭਾਲੈ ਘੁੰਘਰੂ ਤਾਲਾ ਕਬ ਕੋ ਬਜਾਵੈ ਰਬਾਬੁ ॥   ਆਵਤ ਜਾਤ ਬਾਰ ਖਿਨੁ ਲਾਗੈ ਹਉ ਤਬ ਲਗੁ ਸਮਾਰਉ ਨਾਮੁ ॥੧॥

Āsā mėhlā 4. Kab ko bẖālai gẖungẖrū ṯālā kab ko bajāvai rabāb.   Āvaṯ jāṯ bār kẖin lāgai ha▫o ṯab lag samāra▫o nām. ||1||

 

Composition of the fourth Guru in Raga Aasa. One who dances and sings to worship, spends (kab ko) some time (bhaalai) searching for (ghunghroo) the ankle bells and (taala) cymbals; similarly, one spends time getting ready to play (rabaab = rebec) the stringed musical instrument.

It (laagai) takes (khin-u pal) some bit of time (aavat jaat) coming and going – to fetch them – (tab lag-u = until then) for that period (hau) I would rather (samaarau) reflect on (naam-u) Divine commands. 1.

Message: Real worship is to keep the mind engaged in obedience to God all the time.

 

ਮੇਰੈ ਮਨਿ ਐਸੀ ਭਗਤਿ ਬਨਿ ਆਈ ॥   ਹਉ ਹਰਿ ਬਿਨੁ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਜੈਸੇ ਜਲ ਬਿਨੁ ਮੀਨੁ ਮਰਿ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Merai man aisī bẖagaṯ ban ā▫ī.   Ha▫o har bin kẖin pal rėh na saka▫o jaise jal bin mīn mar jā▫ī. ||1|| rahā▫o.

 

(Aiasi) such (bhagat-i) devotion has (ban-i aaee) developed (meyrai man-i) in my mind,

that (hau) I (na sakau) cannot (rah-i) stay (bin-u) without remembering (har-i) the Almighty (khin-u pal-u) even a moment, (jaisey) like (meen) the fish (mar-i jaaee) dies (bin-u) without(jal) water. 1.

(Rahaau) dwell and reflect on this.

 

ਕਬ ਕੋਊ ਮੇਲੈ ਪੰਚ ਸਤ ਗਾਇਣ ਕਬ ਕੋ ਰਾਗ ਧੁਨਿ ਉਠਾਵੈ ॥   ਮੇਲਤ ਚੁਨਤ ਖਿਨੁ ਪਲੁ ਚਸਾ ਲਾਗੈ ਤਬ ਲਗੁ ਮੇਰਾ ਮਨੁ ਰਾਮ ਗੁਨ ਗਾਵੈ ॥੨॥

Kab ko▫ū melai pancẖ saṯ gā▫iṇ kab ko rāg ḏẖun uṯẖāvai.   Melaṯ cẖunaṯ kẖin pal cẖasā lāgai ṯab lag merā man rām gun gāvai. ||2||

 

The musicians need to tune their instruments before they perform: They take (kab ko-oo) some time to (meylai) tune (panch) the five strings of the stringed instrument or (sat) seven reeds of the harmonium; they take time (utthaavai = raise) to come to (raag dhun-i) the tune of the musical meter.

It (laagai) takes (pal-u chasaa) some time for (meylat) tuning and (chunat) picking up the tune; (tab lag-u = until then) for that period (meyra man-u) my mind (gaavai = sing) praises (gun) virtues of (raam) the all-pervasive Master. 2. 

 

ਕਬ ਕੋ ਨਾਚੈ ਪਾਵ ਪਸਾਰੈ ਕਬ ਕੋ ਹਾਥ ਪਸਾਰੈ ॥   ਹਾਥ ਪਾਵ ਪਸਾਰਤ ਬਿਲਮੁ ਤਿਲੁ ਲਾਗੈ ਤਬ ਲਗੁ ਮੇਰਾ ਮਨੁ ਰਾਮ ਸਮ੍ਹ੍ਹਾਰੈ ॥੩॥

Kab ko nācẖai pāv pasārai kab ko hāth pasārai.   Hāth pāv pasāraṯ bilam ṯil lāgai ṯab lag merā man rām samĥārai. ||3||

 

(Kab) when (ko) someone (naachai) dances, s/he (pasaarai = stretches) moves (paav) the feet and (haath) hands.

It takes (til-u = equal to sesame seed) a bit of (bilam-u = delay) time in stretching out (haath, paav) hands and feet, for that period my (man-u) mind would rather (samhaarai) reflect on commands of (raam) the all-pervasive Creator. 3.

 

ਕਬ ਕੋਊ ਲੋਗਨ ਕਉ ਪਤੀਆਵੈ ਲੋਕਿ ਪਤੀਣੈ ਨਾ ਪਤਿ ਹੋਇ ॥   ਜਨ ਨਾਨਕ ਹਰਿ ਹਿਰਦੈ ਸਦ ਧਿਆਵਹੁ ਤਾ ਜੈ ਜੈ ਕਰੇ ਸਭੁ ਕੋਇ ॥੪॥੧੦॥੬੨॥

Kab ko▫ū logan ka▫o paṯī▫āvai lok paṯīṇai nā paṯ ho▫e.   Jan Nānak har hirḏai saḏ ḏẖi▫āvahu ṯā jai jai kare sabẖ ko▫e. ||4||10||62||

 

(Kab ko-oo) some persons spend time in activities like dancing and singing to (pateeaavai) please other (logan) people but one (na  hoey) does not receive (pat-i) honour of union with the Creator (pateenai) by pleasing (lok-i) the people.

My mind, if you (sad) for ever (dhiaavh-u) remember (har-i) the Almighty (hirdai) in the mind –  i.e. live by Divine virtues and commands – (ta) then (sabh-u koey) everyone will automatically (jai jai karey = hail) praise you, says (jan) the servant Nanak, the fourth. 4. 10. 62.

 

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ਆਸਾ ਮਹਲਾ ੪ ॥  ਸਤਸੰਗਤਿ ਮਿਲੀਐ ਹਰਿ ਸਾਧੂ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥   ਗਿਆਨ ਰਤਨੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੧॥

Āsā mėhlā 4.  Saṯsangaṯ milī▫ai har sāḏẖū mil sangaṯ har guṇ gā▫e.   Gi▫ān raṯan bali▫ā gẖat cẖānaṇ agi▫ān anḏẖerā jā▫e. ||1||

 

Composition of the fourth Guru in Raga Aasa. We should (mileeai) join (sat-sangat-i = company of truthful) in the holy congregation of (har-i saadhoo) seekers of the Almighty, and (sangat-i) in that company (mil-i) together (gaaey-i = sing) praise and learn to emulate (gun) virtues of (hari) the Master.

With this reflection, (ratan-u) the jewel of (giaan = knowledge) Divine virtues (balia = lights) shines, (chaanan-u) lights up (ghatt-i) the mind and (andheyra) darkness of (agiaan-u) ignorance (jaaey-i) goes. 1.  

 

ਹਰਿ ਜਨ ਨਾਚਹੁ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥   ਐਸੇ ਸੰਤ ਮਿਲਹਿ ਮੇਰੇ ਭਾਈ ਹਮ ਜਨ ਕੇ ਧੋਵਹ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Har jan nācẖahu har har ḏẖi▫ā▫e.   Aise sanṯ milėh mere bẖā▫ī ham jan ke ḏẖovah pā▫e. ||1|| rahā▫o.

 

 O (har-i jan) servants/devotees of the Almighty, (dhiaaey) pay attention/obey and (naachah-u) dance to (har-i har-i = the Almighty) Divine virtues and commands i.e. conform to them.

If I (milah-i) meet (aisey) such (sant = saints) seekers o (bhaaee) brother, (ham) I shall (dhovah-i) wash their (paaey) feet of those (jan = servants) seekers, i.e. respect them and follow their example. 1.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਇ ॥   ਜੋ ਇਛਹੁ ਸੋਈ ਫਲੁ ਪਾਵਹੁ ਫਿਰਿ ਭੂਖ ਨ ਲਾਗੈ ਆਇ ॥੨॥

Har har nām japahu man mere an▫ḏin har liv lā▫e.   Jo icẖẖahu so▫ī fal pāvhu fir bẖūkẖ na lāgai ā▫e. ||2||

 

O (meyrey) my (man-u) mind, (andin-u = everyday) ever (japah-u) remember/conform to (naam-u) Divine commands while being (liv laaey) absorbed in (har-i har-i) the Creator.

(Jo) whatever you then (ichhah-u) wish you will (paavah-u) have (soee) that (phal-u = fruit) wish fulfilled; (bhookh = hunger) craving will not (aaey ) come to (laagai = afflict) haunt you (phir-i) again i.e. one get satisfaction by dutifully playing the given role in life. 2.

 

ਆਪੇ ਹਰਿ ਅਪਰੰਪਰੁ ਕਰਤਾ ਹਰਿ ਆਪੇ ਬੋਲਿ ਬੁਲਾਇ ॥   ਸੇਈ ਸੰਤ ਭਲੇ ਤੁਧੁ ਭਾਵਹਿ ਜਿਨ੍ਹ੍ਹ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੩॥

Āpe har aprampar karṯā har āpe bol bulā▫e.   Se▫ī sanṯ bẖale ṯuḏẖ bẖāvėh jinĥ kī paṯ pāvahi thā▫e. ||3||

 

(Aprampar-u) the Infinite (har-i) Master is (aapey) IT-self (karta) the Creator of all and (bulaaey) causes them to talk by IT-self (bol-i) talking in them.

O Almighty, those who obey You, (seyee) they are (bhaley) good (sant) devotees and (bhaavah-i) are liked/approved by (tudh-u) You; it is they (jinh ki) whose honour You (pat-i paavah-i thaaey) put in place i.e. honour them by uniting with You. 3.

 

ਨਾਨਕੁ ਆਖਿ ਨ ਰਾਜੈ ਹਰਿ ਗੁਣ ਜਿਉ ਆਖੈ ਤਿਉ ਸੁਖੁ ਪਾਇ ॥   ਭਗਤਿ ਭੰਡਾਰ ਦੀਏ ਹਰਿ ਅਪੁਨੇ ਗੁਣ ਗਾਹਕੁ ਵਣਜਿ ਲੈ ਜਾਇ ॥੪॥੧੧॥੬੩॥

Nānak ākẖ na rājai har guṇ ji▫o ākẖai ṯi▫o sukẖ pā▫e.   Bẖagaṯ bẖandār ḏī▫e har apune guṇ gāhak vaṇaj lai jā▫e. ||4||11||63||

 

Nanak the fourth, is never (raajai) satiated (aakh-i = saying) praising (gun) the virtues of (har-i) the Almighty i.e. cannot praise them enough, because (jiau = as) the more he (aakhai = says) praises, (tiau = same) the more he (sukh-u paaey) experiences peace/bliss.

The Creator has (dee-ey = given) provided (bhanddaar) stores of (apuney = own) IT’s (gun) virtues – in human minds – but only some (gaahak-u) customer (vanaj-i) buys and (lai jaaey) takes i.e. departs from the world having imbibed Naam/Divine virtues and commands. 4. 11. 63.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਰਾਗੁ ਆਸਾ ਘਰੁ ੮ ਕੇ ਕਾਫੀ ਮਹਲਾ ੪ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Rāg āsā gẖar 8 ke kāfī mėhlā 4.

 

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Composition of the fourth Guru in Raga Aasa, Kaafi meter to be sung (ghar-u 8) to the eighth beat.

 

Page 369

 

ਆਇਆ ਮਰਣੁ ਧੁਰਾਹੁ ਹਉਮੈ ਰੋਈਐ ॥   ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਅਸਥਿਰੁ ਹੋਈਐ ॥੧॥

Ā▫i▫ā maraṇ ḏẖurāhu ha▫umai ro▫ī▫ai.   Gurmukẖ nām ḏẖi▫ā▫e asthir ho▫ī▫ai. ||1||

 

(Maran-u) death (aaia = comes) is ordained (dhuraah-u) from the source, i.e. death is pre-ordained and everyone who is born has to die, but on a loved one’s death people (roeeai) wail because of (haumai = ego) how it affects them.

On the other hand, (dhiaaey) remembering and conducting ourselves by (naam-u) Divine commands, (gurmukh-i) as taught by the guru, one (hoeeai) becomes/remains (asthir-u) unshakable/unaffected in moments of joy and grief. 1.

 

ਗੁਰ ਪੂਰੇ ਸਾਬਾਸਿ ਚਲਣੁ ਜਾਣਿਆ ॥   ਲਾਹਾ ਨਾਮੁ ਸੁ ਸਾਰੁ ਸਬਦਿ ਸਮਾਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Gur pūre sābās cẖalaṇ jāṇi▫ā.   Lāhā nām so sār sabaḏ samāṇi▫ā. ||1|| rahā▫o.

 

(Saabaas-i) praise be to (poorey) the perfect guru with whose guidance one (jaania = knows) remains conscious of (challan-u = departure) imminence of death.

(Sabad-i = from the word) from his teachings one learns how to (laaha) profit from human birth through conducting oneself by (s-u saar-u) the sublime (naam-u) Divine commands and (samaaniaa) achieving merger with the Creator. 1.

(Rahaau) dwell and reflect on this.   

 

ਪੂਰਬਿ ਲਿਖੇ ਡੇਹ ਸਿ ਆਏ ਮਾਇਆ ॥   ਚਲਣੁ ਅਜੁ ਕਿ ਕਲ੍ਹ੍ਹਿ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੨॥

Pūrab likẖe deh sė ā▫e mā▫i▫ā.   Cẖalaṇ aj kė kalėh ḏẖarahu furmā▫i▫ā. ||2||

 

(Ddeyh = days) the allotted lifespan is (poorab-i likhey) pre-ordained and (s-i) its end (aaey) will come, o (maaiaa) mother.

It may bcome (aj-u) to-day (ki) or (kalh-i) tomorrow, i.e. come sooner or later as (dhurah-u furmaaia) Divine-ordained. 2.

 

ਬਿਰਥਾ ਜਨਮੁ ਤਿਨਾ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ॥   ਜੂਐ ਖੇਲਣੁ ਜਗਿ ਕਿ ਇਹੁ ਮਨੁ ਹਾਰਿਆ ॥੩॥

Birthā janam ṯinā jinĥī nām visāri▫ā.   Jū▫ai kẖelaṇ jag kė ih man hāri▫ā. ||3||

 

(Jinhi) those who (visaaria) forget/ignore (naam-u) Divine commands – present in the mind – (tinaa) their (janam-u = the birth) human birth is (birtha) wasted.

They (kheylan) play the game of (jag-i) life in illusion like in (jooai) gambling and (ihh-u) this (man-u) mind loses its virtues to vices. 3.

 

ਜੀਵਣਿ ਮਰਣਿ ਸੁਖੁ ਹੋਇ ਜਿਨ੍ਹ੍ਹਾ ਗੁਰੁ ਪਾਇਆ ॥   ਨਾਨਕ ਸਚੇ ਸਚਿ ਸਚਿ ਸਮਾਇਆ ॥੪॥੧੨॥੬੪॥

Jīvaṇ maraṇ sukẖ ho▫e jinĥā gur pā▫i▫ā.   Nānak sacẖe sacẖ sacẖ samā▫i▫ā. ||4||12||64||

 

(Jinha) those who (paaia) find the guru – and follow his teachings, conduct themselves by Divine virtues and commands – they (hoey) experience (sukh-u) comfort/peace (jeevan-i) in life as well as (maran-i) after death/hereafter.

Those (sachey) of truthful conduct are found so (sach-i) by the Eternal, (samaaia) merge (sach-i) with the Eternal, says fourth Nanak. 4. 12. 64.

SGGS pp 365-367, Aasa M: 3, Shabad 13, M: 4, Shabads 1-5.

SGGS pp 365-367, Aasa M; 3, Shabads 52-57

ਆਸਾ ਘਰੁ ੮ ਕਾਫੀ ਮਹਲਾ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā gẖar 8 kāfī mėhlā 3 Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fourth guru in Raga Aasa to be sung as Kaafi meter to (ghar-u 8) the eighth beat. Invoking the One all-pervasive Creator, who may be known by the true guru’s grace/guidance.

Note: This composition is in Raga Aasa and called Kaafi. This meter is popular in South Asia for Sufi and devotional music. Kaafi compositions in Gurbani come in many Ragas and are mostly in Ghar 8, i.e. to be sung to the eighth beat. They have been rarely used for singing to other beats.

ਹਰਿ ਕੈ ਭਾਣੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸਚੁ ਸੋਝੀ ਹੋਈ ॥ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਹਰਿ ਬੂਝੈ ਸੋਈ ॥੧॥
Har kai bẖāṇai saṯgur milai sacẖ sojẖī ho▫ī Gur parsādī man vasai har būjẖai so▫ī ||1||

(Satigur-u) the true guru (milai) is found with (bhaanai = will) grace (har-i kai) of the Almighty, and (sojhi) awareness of (sach-u = truth) Naam/Divine virtues and commands is (hoee) obtained – with the guru’s teachings.
One in whose (man-i) in the mind Naam (vasai) abides, (gur parsaadi) with the grace/guidance of the guru, (soee = that) s/he (boojhai) recognizes the Almighty within the self. 1.

ਮੈ ਸਹੁ ਦਾਤਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਾਹੀ ਕੋਈ ॥ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨਿ ਵਸੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Mai saho ḏāṯā ek hai avar nāhī ko▫ī Gur kirpā ṯe man vasai ṯā saḏā sukẖ ho▫ī ||1|| rahā▫o

For (mai) me there is only (eyk) One (sah-u) Master and (daata = giver) support/sustenaner, there is (naahi koee) no (avar-u) other.
IT (vasai) abides (man-i) in the mind (tey) with (kirpa = kindness) the kind teachings of the guru, and (sukh-u hoee) peace experienced (sadaa) forever. 1
(Rahaau) dwell and reflect on this.

ਇਸੁ ਜੁਗ ਮਹਿ ਨਿਰਭਉ ਹਰਿ ਨਾਮੁ ਹੈ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥ਬਿਨੁ ਨਾਵੈ ਜਮ ਕੈ ਵਸਿ ਹੈ ਮਨਮੁਖਿ ਅੰਧ ਗਵਾਰਿ ॥੨॥
Is jug mėh nirbẖa▫o har nām hai pā▫ī▫ai gur vīcẖār Bin nāvai jam kai vas hai manmukẖ anḏẖ gavār ||2||

The mortal commits plenty of transgressions and remains apprehensive of the consequences. (Mah-i) in (is) this (jug = age) human birth, remembering and living by (naam-u) Divine virtues and commands can make one (nirbhau) free of fear/apprehensions; Awareness of (naam-u) Divine commands (paaeeai) is obtained (veechaar-i) by reflecting on (guru) the guru’s teachings.
(Bin-u) without living (naavai) by Divine virtues and commands, the soul is (vas-i hai = is under control) liable to be taken by (jam) Divine justice; but (gavaar-i) the foolish (manmukh-i) person who does not follow the guru and goes by self-will, remains (andh) blind to this. 2.

ਹਰਿ ਕੈ ਭਾਣੈ ਜਨੁ ਸੇਵਾ ਕਰੈ ਬੂਝੈ ਸਚੁ ਸੋਈ ॥ਹਰਿ ਕੈ ਭਾਣੈ ਸਾਲਾਹੀਐ ਭਾਣੈ ਮੰਨਿਐ ਸੁਖੁ ਹੋਈ ॥੩॥
Har kai bẖāṇai jan sevā karai būjẖai sacẖ so▫ī Har kai bẖāṇai salāhī▫ai bẖāṇai mani▫ai sukẖ ho▫ī ||3||

It is at (bhaanai = will) grace of (har-i) the Almighty, that (jan-u) a seeker (seyva karai = serves) follows the guru to (boojhai) recognize the presence of (sach soee) the Eternal with him/her.
It is with grace of the Almighty that one (saalaaheeai) praises and (ma’nniai) obeys the Almighty, and thus (sukh-u hoee) remains in peace. 3.

ਹਰਿ ਕੈ ਭਾਣੈ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਮਤਿ ਊਤਮ ਹੋਈ ॥ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂੰ ਗੁਰਮੁਖਿ ਗਤਿ ਹੋਈ ॥੪॥੩੯॥੧੩॥੫੨॥
Har kai bẖāṇai janam paḏārath pā▫i▫ā maṯ ūṯam ho▫ī Nānak nām salāhi ṯūʼn gurmukẖ gaṯ ho▫ī ||4||39||13||52||

One who does that, his/her (mat-i) mind/thinking becomes (ootam) sublime i.e. overcomes temptations, and (paaiaa) obtains (janam-u padaarath-u) the gift of human birth – which is union with the Creator, (har-i kai bhaanai) with grace of the Almighty.
Third Nanak advises: One should (saalaah-i) praise and obey Naam (gurmukh-i) guided by the guru and you will (hoee) be (gat-i) liberated – from vices in life and not denied union with the Creator, on death. 4. 39. 13. 52.

Note: Shabads of the third Guru end here. Gurbani hymns are numbered such as to obviate insertions or deletions. In this regard, significance of the above numbers is as follows.

4 – Verses of the last Shabad.
39 – Verses of the first Guru.
13 – Verses of the third Guru.
52 – Total Shabads of the first and third Gurus in Raag Aasa.

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ਆਸਾ ਮਹਲਾ ੪ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā mėhlā 4 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ

Compositions of the fourth guru in Raga Aasa (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥   ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn karṯā sacẖiār maidā sāʼn▫ī.   Jo ṯa▫o bẖāvai so▫ī thīsī jo ṯūʼn ḏėh so▫ī ha▫o pā▫ī. ||1|| rahā▫o.

 

O Almighty, (too’n) You are (maidda) my (karta) Creator and (sachiaar-u = truthful) the just (saa’nee) Master.

(Jo) what (bhaavai) pleases (tau) You (soee) only that (theesi) shall happen; I (paaee) shall receive (soee) that, (jo) what – I deserve and – (too’n) You give, i.e. Divine laws are unbiased and one gets what one deserves. 1.

(Rahaau) dwell and reflect on this.

 

ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥   ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥   ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥   ਤੁਧੁ ਆਪਿ

ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥

Sabẖ ṯerī ṯūʼn sabẖnī ḏẖi▫ā▫i▫ā.   Jis no kirpā karahi ṯin nām raṯan pā▫i▫ā.   Gurmukẖ lāḏẖā manmukẖ gavā▫i▫ā.   Ŧuḏẖ āp vicẖẖoṛi▫ā āp milā▫i▫ā. ||1||

 

(Sabh) the whole universe (teyri = yours) is created by You and (sabhni) all creation (dhiaaia) pays attention to  You – obeys Divine laws.

One (jis no) on whom You (kripa karah-i) bestow grace, (tin-i) that person (paaia) obtains awareness of (ratan-u = jewel) the invaluable (naam) Divine virtues and commands – as guide for life.

(Gurmukh-i) one who follows the guru (laadha) gets awareness Naam within and (manmukh-i) the self-willed person (gavaaia) loses out, i.e. remains oblivious of it.

(Tudh-u) You (aap-i = self) Your-self keep some (vichhorria) separated/forgetful and (aap-i) Yourself (milaaia = meet) others absorbed with You in life – and some souls who obey Naam unite with You, while others remain in cycles of reincarnation. 1.

 

ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥   ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥   ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥   ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥੨॥

Ŧūʼn ḏarī▫ā▫o sabẖ ṯujẖ hī māhi.   Ŧujẖ bin ḏūjā ko▫ī nāhi.   Jī▫a janṯ sabẖ ṯerā kẖel.   vijog mil vicẖẖuṛi▫ā sanjogī mel. ||2||

 

(Too’n) You are (dareeaau = river) the ocean, i.e. have large domain; (sabh) all treasures are (maah-i) in (tujh hi) You alone i.e. You are the sole support of the creation.

There is (koee naah-i) no (dooja = second) other Master (bin-u) except You.

All (jeea) creatures are Your (jant) instruments and (sabh = all) the whole creation (teyra) Your (kheyl-u) play.

Based on their deeds, some creatures (mil = meet) remember You but then (vijog-i = separate) drift away; (sanjogi) those destined to meet (meyl-u = find) are reunited with You. 2.

 

ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ ॥   ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ ॥   ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥   ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ

ਸਮਾਇਆ ॥੩॥

Jis no ṯū jāṇā▫ihi so▫ī jan jāṇai.   Har guṇ saḏ hī ākẖ vakẖāṇai.   Jin har sevi▫ā ṯin sukẖ pā▫i▫ā.   Sėhje hī har nām samā▫i▫ā. ||3||

 

(Jis no) one whom (too) You (jaanaaih-i) give awareness (soee) only that (jan-u = servant) seeker 

(jaanai) knows – finds You within. S/he (sad hi) forever (aakh-i vakhaanai = says) praises/emulates (har-i gun) Divine virtues.

(Jin-i) one who (seyvia = serves) obeys the Almighty, (tin-i) that person (paaia) obtains (sukh-u = comfort) unites with the Almighty and attains peace.

S/he (samaaia) remains absorbed (sahjey hi) naturally in/conforms (har-i naam-i) to Divine virtues and commands – lives by them. 3.

 

ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ ॥ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੧॥੫੩॥
Ŧū āpe karṯā ṯerā kī▫ā sabẖ ho▫e Ŧuḏẖ bin ḏūjā avar na ko▫e Ŧū kar kar vekẖėh jāṇėh so▫e Jan Nānak gurmukẖ pargat ho▫e ||4||1||53||

 (Too) You (aapey = yourself) alone are (karta) the Creator; (sabh-u) everything (hoey) happens as (keeaa) done (teyra = your) by You, i.e. according to laws of nature.

There is (na koey = not any) no (avar-u) other creator (bin-u) except (tudh-u) You.

(Too) You (soey = that one) alone (kar-i kar-i) create, (veykhah-i) watch and hence (jaanah-i) know everything.

You are present everywhere unseen and (pargatt-u hoey = manifest) are recognised (gurmukh-i) with the guru’s guidance, says (jan) humble Nanak the fourth. 4. 1. 53.

 

Page 366

 

Note: This Shabad is on the subject of ਧੜਾ (dharraa) meaning group or faction. Factions are usually made to take support of other people against some others. This only increases vices and takes away peace of mind.

Since the mortals are perishable, such groups have transitory value. The best is to rely on Divine support.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੪ ॥
Ik▫oaʼnkār saṯgur parsāḏ Rāg āsā gẖar 2 mėhlā 4

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Composition of the fourth Guru in Raga Aasa to be sung to (ghar-u 2) the second beat

ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਮਿਤ੍ਰ ਸੁਤ ਨਾਲਿ ਭਾਈ ॥ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਕੁੜਮ ਸਕੇ ਨਾਲਿ ਜਵਾਈ ॥ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਸਿਕਦਾਰ ਚਉਧਰੀ ਨਾਲਿ ਆਪਣੈ ਸੁਆਈ ॥

ਹਮਾਰਾ ਧੜਾ ਹਰਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥
Kis hī ḏẖaṛā kī▫ā miṯar suṯ nāl bẖā▫ī Kis hī ḏẖaṛā kī▫ā kuṛam sake nāl javā▫ī Kis hī ḏẖaṛā kī▫ā sikḏār cẖa▫uḏẖrī nāl āpṇai su▫ā▫ī Hamārā ḏẖaṛā har rahi▫ā samā▫ī ||1||

 

(Kis hi) someone (dharraa keea) forms a group (naal-i) with, i.e. takes support of, (mitr) friends, (sut = son) children and (bhaaee) siblings. (Kis hi) someone does it (naal-i) with (kurram) non-blood relations, (sakey) blood relations and (javaaee) son-in law.
Some seek support of (sikdaar) people in authority and (chaudhri) headmen to serve one’s (aapnai) own (suaaee) purpose. But (hamaara = our) my support is (har-i) the Almighty who is (rahia samaaee) ever present everywhere. 1.

ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਮੇਰੀ ਹਰਿ ਟੇਕ ॥ਮੈ ਹਰਿ ਬਿਨੁ ਪਖੁ ਧੜਾ ਅਵਰੁ ਨ ਕੋਈ ਹਉ ਹਰਿ ਗੁਣ ਗਾਵਾ ਅਸੰਖ ਅਨੇਕ ॥੧॥ ਰਹਾਉ ॥
Ham har si▫o ḏẖaṛā kī▫ā merī har tek Mai har bin pakẖ ḏẖaṛā avar na ko▫ī ha▫o har guṇ gāvā asaʼnkẖ anek ||1|| rahā▫o

(Ham = we) I have (dharra keeaa) grouped (siau) with (har-i) the Almighty who is (meyri) my sole (tteyk) support.
(Mai) I have made (na koee) no (avar-u) other (pakh-u = side) faction or (dharra) group (bin-u) except with (har-i) the Almighty; I (gaava = sing) praise the Almighty’s (asankh aneyk) innumerable (gun) virtues – for providing solace in numerous ways. 1.
(Rahaau) dwell and reflect on this.

ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਧੜੇ ਕਰਹਿ ਸੇ ਜਾਹਿ ॥ਝੂਠੁ ਧੜੇ ਕਰਿ ਪਛੋਤਾਹਿ ॥ਥਿਰੁ ਨ ਰਹਹਿ ਮਨਿ ਖੋਟੁ ਕਮਾਹਿ ॥ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਜਿਸ ਕਾ ਕੋਈ ਸਮਰਥੁ ਨਾਹਿ ॥੨॥
Jinĥ si▫o ḏẖaṛe karahi se jāhi Jẖūṯẖ ḏẖaṛe kar pacẖẖoṯāhi Thir na rahėh man kẖot kamāhi Ham har si▫o ḏẖaṛā kī▫ā jis kā ko▫ī samrath nāhi ||2||

(Jinh) those with whom people (kareyh) form (dharrey) factions, (sey) the former (jaah-i = go) are subject to death. Then they (pachhotaah-i) repent for (kar-i) making (jhootth-u = false) impermanent groups.
They themselves do not (thir-u rahah-i) last and only (kamaah-i) think (khott-u = impurity) evil (man-i) in the mind. I have (dharra keea) grouped with the Almighty (jis ka) who has no (samrath-u = capable) equal, in powers. 2.

ਏਹ ਸਭਿ ਧੜੇ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥ਮਾਇਆ ਕਉ ਲੂਝਹਿ ਗਾਵਾਰੀ ॥ਜਨਮਿ ਮਰਹਿ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥ਹਮਰੈ ਹਰਿ ਧੜਾ ਜਿ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਸਵਾਰੀ ॥੩॥
Ėh sabẖ ḏẖaṛe mā▫i▫ā moh pasārī Mā▫i▫ā ka▫o lūjẖėh gāvārī Janam marėh jū▫ai bājī hārī Hamrai har ḏẖaṛā jė halaṯ palaṯ sabẖ savārī ||3||

(Sabh-i) all (eyh) these (dharrey) groupings are made under (pasaari = expanse) the widespread (moh = lure) influence of (maaia) the world-play i.e. the games people play.
Only (gaavaari) foolish people (loojhah-i) get entangled (kau) with (maaia) the happenings in the world-play.
They (haari) lose (baaji) the game of life (jooai) in gambling/illusion i.e. fail to unite with the Creator, and keep (janami) taking births to (marah-i) die.
(Hamrai = ours) my (dharra) group is with the Almighty (j-i) who (sabh savaari = fully transforms) makes all things to my advantage (halat-u) in this life/world and (palat-u) in the hereafter. 3.

ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥

ਹਮਰਾ ਹਰਿ ਧੜਾ ਜਿਨਿ ਏਹ ਧੜੇ ਸਭਿ ਗਵਾਏ ॥੪॥
Kalijug mėh ḏẖaṛe pancẖ cẖor jẖagṛā▫e Kām kroḏẖ lobẖ moh abẖimān vaḏẖā▫e Jis no kirpā kare ṯis saṯsang milā▫e Hamrā har ḏẖaṛā jin eh ḏẖaṛe sabẖ gavā▫e ||4||

 

(Mah-i) in (kaljug) the age/state of conflicts, people form (dharrey) groupings (jhagraaey) to create conflicts and fight under the influence of (panch = five, chor = thieves) the five evils.
And these five evils of (kaam, krodh, lobh, moh, abhimaan) lust, wrath, greed, attachment to things transitory and vanity respectively, (vadhaaey = increase) are further fuelled; but one on whom the Almighty (kripa karey) bestows grace, (milaaey) leads (tis-u) that person to join (satsang-i) with holy congregation – where the virtues of the Almighty are remembered and ITs virtues praised.
(Hamra) my group is with the Almighty, (jin-i) which (gavaaey = lose) ends (sabh) all (dharrey) groupings. 4.

 

ਮਿਥਿਆ ਦੂਜਾ ਭਾਉ ਧੜੇ ਬਹਿ ਪਾਵੈ ॥ਪਰਾਇਆ ਛਿਦ੍ਰੁ ਅਟਕਲੈ ਆਪਣਾ ਅਹੰਕਾਰੁ ਵਧਾਵੈ ॥ਜੈਸਾ ਬੀਜੈ ਤੈਸਾ ਖਾਵੈ ॥

ਜਨ ਨਾਨਕ ਕਾ ਹਰਿ ਧੜਾ ਧਰਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਜਿਣਿ ਆਵੈ ॥੫॥੨॥੫੪॥
Mithi▫ā ḏūjā bẖā▫o ḏẖaṛe bahi pāvai Parā▫i▫ā cẖẖiḏar atkalai āpṇā ahaʼnkār vaḏẖāvai Jaisā bījai ṯaisā kẖāvai

Jan Nānak kā har ḏẖaṛā ḏẖaram sabẖ sarisat jiṇ āvai ||5||2||54||

 

It is because of (bhaau) love/thoughts of (dooja) other (mithia = false) transitory things/that people (bah-i) sit together (paavai) to form (dharrey) factions. They (attkalai) imagine (chhidr-u) fault (praaia) with others and (vadhaavai) increase (aapna) their own (ahankaar-u) vanity.
However, (jaisa) as one (beejai) sows, (taisa) so one (khaavai = eat) reaps, i.e. they remain in conflicts and are deprived of peace.

(Har-i) the Almighty is (dharra) the support of (jan) the servant fourth Nanak based on (dharam-u) righteousness/truth, which (jin-i aavai) wins over (sristt-i) the universe, i.e. all conflicts end. 4. 2. 54.

 

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Note: The message of this Shabad is that one finds the Creator within by understanding Divine virtues and commands. Awareness of Divine virtues and commands is obtained from the guru.

ਆਸਾ ਮਹਲਾ ੪ ॥ ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ ॥ਗੁਰਬਾਣੀ ਹਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧॥
Āsā mėhlā 4. Hirḏai suṇ suṇ man amriṯ bẖā▫i▫ā Gurbāṇī har alakẖ lakẖā▫i▫ā ||1||

Composition of the fourth guru in Raga Aasa. By (sun-i sun-i) ever listening to (amrit-u) the life-giving Divine virtues (man-i) the mind starts (bhaaia) loving (hirdai) by the heart and conforms to them.
(Gurbani = guru’s word) the guru’s teachings (lakhaaia) enable one to see/understand the virtues of (har-i) the Almighty who is otherwise (alakh-u) indescribable. 1.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਨਹੁ ਮੇਰੀ ਭੈਨਾ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮੁਖਿ ਬੋਲਹੁ ਗੁਰ ਅੰਮ੍ਰਿਤ ਬੈਨਾ ॥੧॥ ਰਹਾਉ ॥
Gurmukẖ nām sunhu merī bẖainā Ėko rav rahi▫ā gẖat anṯar mukẖ bolhu gur amriṯ bainā ||1|| rahā▫o

Therefore o (meyri) my (bhaina) sisters, – companions in holy congregation – (sunh-u) listen to (naam-u) Divine commands and conform to them.
(Eyko) the One Master (rav-i rahiaa) is present (antar-i) in all (ghatt) bodies/minds – see IT within and – (bolo) utter (amrit) the life-giving (baina) words of virtues (mukh-i) with the mouth i.e. praise the virtues of the Almighty – and try to emulate them. 1
(Rahaau) dwell and reflect on this.

ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਮਹਾ ਬੈਰਾਗੁ ॥ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਪਾਇਆ ਵਡਭਾਗੁ ॥੨॥
Mai man ṯan parem mahā bairāg Saṯgur purakẖ pā▫i▫ā vadbẖāg ||2||

(Mai) my (man-i) mind and (tan) body have (mahaa) great (preym) love and (bairaag-u) longing – for the Creator.

It is my (vaddbhaag-u) good fortune that I (paaia) found (satigur-u) the true guru who imparted awareness of Naam/virtues and commands of (purakh-u) the all-pervasive Creator. 2.

 

ਦੂਜੈ ਭਾਇ ਭਵਹਿ ਬਿਖੁ ਮਾਇਆ ॥ਭਾਗਹੀਨ ਨਹੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥੩॥
Ḏūjai bẖā▫e bẖavėh bikẖ mā▫i▫ā Bẖāghīn nahī saṯgur pā▫i▫ā ||3||

Those who do not (paaia) find (satigur-u) the true guru are (bhaag-heen) unfortunate – they remain oblivious of Naam.

They have (Doojai bhaaey = other love) other ideas caused by lure of (bikh-u = poison) the vices in (maaia) the world-play, and (bhavah-i) wander pursuing them. 3.

 

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਹਰਿ ਆਪਿ ਪੀਆਇਆ ॥ਗੁਰਿ ਪੂਰੈ ਨਾਨਕ ਹਰਿ ਪਾਇਆ ॥੪॥੩॥੫੫॥
Amriṯ har ras har āp pī▫ā▫i▫ā Gur pūrai Nānak har pā▫i▫ā ||4||3||55||

(Har-i) the Almighty (aap-i) IT-self gives (a’mmrit-u) the life-giving (har-i) Divine (ras-u) elixir (peeaaia) to drink, i.e. motivates to obey Naam.
Awareness of Naam is received (gur-i poorai) through the perfect guru and (har-i) the Almighty (paaia) found – with his guidance. 4. 3. 55.

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ਆਸਾ ਮਹਲਾ ੪ ॥ ਮੇਰੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਨਾਮੁ ਆਧਾਰੁ ॥ਨਾਮੁ ਜਪੀ ਨਾਮੋ ਸੁਖ ਸਾਰੁ ॥੧॥
Āsā mėhlā 4.Merai man ṯan parem nām āḏẖār Nām japī nāmo sukẖ sār ||1||

Composition of the fourth guru in Raga Aasa. (Meyrai) my (man-i) mind and (tan-i) body (preym-u) love (naam-u) Divine commands as (aadhaar-u) mainstay for life.
I (japi) remember/conform to (naam-u) Naam/Divine commands; practice (naamo) of Naam brings (saar-u) sublime (sukh) peace. 1.

ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਸਾਜਨ ਸੈਨਾ ॥ਨਾਮ ਬਿਨਾ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਲੈਨਾ ॥੧॥ ਰਹਾਉ ॥
Nām japahu mere sājan sainā Nām binā mai avar na ko▫ī vadai bẖāg gurmukẖ har lainā ||1|| rahā▫o

O (merey) my (saajan, saina) friends/companions, (japah-u) remember and conform to (naam-u) Divine commands.
I/we have (na koee = not any) nothing (bina) except Naam to go by; one (vaddai = great) with good (bhaag-i) fortune (laina = takes) assimilates Naam of (har-i) the Almighty (gurmukh-i) with the guru’s guidance. 1.
(Rahaau) dwell and reflect on this.

ਨਾਮ ਬਿਨਾ ਨਹੀ ਜੀਵਿਆ ਜਾਇ ॥ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਇ ॥੨॥
Nām binā nahī jīvi▫ā jā▫e vadai bẖāg gurmukẖ har pā▫e ||2||

(Nahi jaaey) it is not possible to (jeevia) remain alive, i.e. not fall prey to vices, (binaa) without awareness of (Naam) Divine commands.
One with (vaddai = great) good (bhaag) fortune (paaey) finds (har-i) the Almighty (gurmukh-i) with the guru’s guidance.

ਨਾਮਹੀਨ ਕਾਲਖ ਮੁਖਿ ਮਾਇਆ ॥ਨਾਮ ਬਿਨਾ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਜੀਵਾਇਆ ॥੩॥
Nāmhīn kālakẖ mukẖ mā▫i▫ā Nām binā ḏẖarig ḏẖarig jīvā▫i▫ā ||3||

One (naam-heen) bereft of awareness of Divine virtues and commands has (kaalakh) soot/stain of succumbing to vices written (mukh-i) on the face, i.e. commits wrongdoings.
(Jeevaaiaa) living (bina) without conforming to Naam (dhrig-u dhrig-u) disgraceful. 3. =

ਵਡਾ ਵਡਾ ਹਰਿ ਭਾਗ ਕਰਿ ਪਾਇਆ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਦਿਵਾਇਆ ॥੪॥੪॥੫੬॥
vadā vadā har bẖāg kar pā▫i▫ā Nānak gurmukẖ nām ḏivā▫i▫ā ||4||4||56||

(Vaddaa vaddaa) the greatest (har-i) Almighty Master (paaia) is found by (bhaag) good fortune (kari = acting) based on deeds.
The Almighty has awareness of Naam/Divine commands (divaaiaa = given) imparted (gurmukh-i) by the guru, says fourth Nanak. 4. 4. 56.

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ਆਸਾ ਮਹਲਾ ੪ ॥ ਗੁਣ ਗਾਵਾ ਗੁਣ ਬੋਲੀ ਬਾਣੀ ॥ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਆਖਿ ਵਖਾਣੀ ॥੧॥
Āsā mėhlā 4. Guṇ gāvā guṇ bolī baṇī Gurmukẖ har guṇ ākẖ vakẖāṇī ||1||

Composition of the fourth guru in Raga Aasa. My (gaava = sing) songs and (boli baani = spoken words) speech are in praise of (gun) Divine virtue.
I (aakh-i vakhaani = say) praise (har-i gun) Divine virtues (gurmukh-i) as taught by the guru. 1.

ਜਪਿ ਜਪਿ ਨਾਮੁ ਮਨਿ ਭਇਆ ਅਨੰਦਾ ॥ਸਤਿ ਸਤਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਰਸਿ ਗਾਏ ਗੁਣ ਪਰਮਾਨੰਦਾ ॥੧॥ ਰਹਾਉ ॥
Jap jap nām man bẖa▫i▫ā ananḏā Saṯ saṯ saṯgur nām ḏiṛā▫i▫ā ras gā▫e guṇ parmānanḏā ||1|| rahā▫o

(Satiguru) the true guru (drirraaia) creates commitment to (sat-i sat-i) the eternal (naam-u) Divine virtues and commands; one then (ras-i) relishes (gaaey) singing (gun) virtues of the Creator (parmaananda) the Master of supreme bliss.
(Jap-i jap-i) by repeatedly remembering (naam-u) Divine virtues and commands, one’s (man-i) mind (bhaiaa) becomes (ananda) bliss-full. 1
(Rahaau) dwell and reflect on this.

ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਜਨ ਲੋਗਾ ॥ਵਡੈ ਭਾਗਿ ਪਾਏ ਹਰਿ ਨਿਰਜੋਗਾ ॥੨॥
Har guṇ gāvai har jan logā vadai bẖāg pā▫e har nirjogā ||2||

(Jan loga) the seekers of (har-i) the Almighty (gaavai = sing) remember and emulate (har-i gun) Divine virtues.
Those (vaddai bhaag-i) with good fortune i.e. those who are bestowed Divine grace, (paaey) find (har) the Master who otherwise seems (nirjoga = not joined) far. 2.

ਗੁਣ ਵਿਹੂਣ ਮਾਇਆ ਮਲੁ ਧਾਰੀ ॥ਵਿਣੁ ਗੁਣ ਜਨਮਿ ਮੁਏ ਅਹੰਕਾਰੀ ॥੩॥
Guṇ vihūṇ mā▫i▫ā mal ḏẖārī viṇ guṇ janam mu▫e ahaʼnkārī ||3||

Those who (gun vihoon = bereft of virtues) ignore Divine commands, (dhaari = support) are smeared with i.e. cannot overcome (mal-u = filth) vices (maaiaa) of the world-play.
Those (vin-u) without awareness of (gun) Divine virtues, become (ahankaari) vain/arrogant and (janam-i muey) die while alive i.e. keep succumbing to vices in life, and reborn. 3.

ਸਰੀਰਿ ਸਰੋਵਰਿ ਗੁਣ ਪਰਗਟਿ ਕੀਏ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥
Sarīr sarovar guṇ pargat kī▫e Nānak gurmukẖ math ṯaṯ kadẖī▫e ||4||5||57||

According to stories in Hindu texts the ocean was churned to bring out fourteen jewels; but one who praises (gun) Divine virtues, (pargatt-i kee-ey = manifests) finds them (sarovar-i) in the pool of (sareer) body/mind.
By (math-i = churning) contemplating (gurmukh-i) with the guru’s guidance one (kaddhee-ey) brings out i.e. is able to have vision of (tat-u = essence) the Almighty within. 4. 5. 57.

 

 

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