SGGS pp 867-869, Gondd M; 5, Shabads 19-23.
Note: This Shabad uses the word ਨਾਰਾਇਣ (naaraain/naaraayan) copiously. It is a compound word of nar = men/creatures + aain = abode, i.e. abode of all creatures and refers to the Almighty. The word is originally from Hindu texts where it is mostly used for Vishnu the second member of the Hindu Trinity. Based on this, some Hindu enthusiasts say that Sri Guru Granth Sahib teaches Hindu beliefs and hence Sikhs are Hindus. However, this should be seen on the basis of commonality of language of North India, which both the Hindu and Sikh texts use, the former for Vishnu and the latter for the Almighty.
ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਨੀਰਿ ਨਰਾਇਣ ॥ ਰਸਨਾ ਸਿਮਰਤ ਪਾਪ ਬਿਲਾਇਣ ॥੧॥ ਰਹਾਉ ॥
Gond mėhlā 5. Nām niranjan nīr narā▫iṇ. Rasnā simraṯ pāp bilā▫iṇ. ||1|| rahā▫o.
Composition of the fifth guru in Raga Gondd: (Naam) virtues of (niranjan-u = unstained) the Pristine (naraaian) Almighty are (neer-i) like water; the way water washes off physical dirt, (paap) transgressions (bilaain = destroyed) are kept away (simrat) by remembering Naam with (rasna) the tongue and keeping it in mind to practice. 1.
(Rahaau) pause and reflect on this.
Page 868
ਨਾਰਾਇਣ ਸਭ ਮਾਹਿ ਨਿਵਾਸ ॥ ਨਾਰਾਇਣ ਘਟਿ ਘਟਿ ਪਰਗਾਸ ॥ ਨਾਰਾਇਣ ਕਹਤੇ ਨਰਕਿ ਨ ਜਾਹਿ ॥ ਨਾਰਾਇਣ ਸੇਵਿ ਸਗਲ ਫਲ ਪਾਹਿ ॥੧॥
Nārā▫iṇ sabẖ māhi nivās. Nārā▫iṇ gẖat gẖat pargās. Nārā▫iṇ kahṯe narak na jāhi. Nārā▫iṇ sev sagal fal pāhi. ||1||
(Naarain) the Almighty has (nivaas) abode, i.e. is present, (maah-i) in (sabh) all; IT’s (pargaas = light) Spirit is present (ghatt-i ghatt-i) in every body/mind.
One does not (jaah-i) go (narak-i) to hell, i.e. is not put in cycles of births and deaths, (kahtey = uttering) by recounting and emulating virtues of Naarain. One, who (seyv-i = serves) obeys commands of the Almighty, (paah-i) obtains (phal = fruition) fulfilment of (sagal) all objectives one works for. 1.
ਨਾਰਾਇਣ ਮਨ ਮਾਹਿ ਅਧਾਰ ॥ ਨਾਰਾਇਣ ਬੋਹਿਥ ਸੰਸਾਰ ॥ ਨਾਰਾਇਣ ਕਹਤ ਜਮੁ ਭਾਗਿ ਪਲਾਇਣ ॥
ਨਾਰਾਇਣ ਦੰਤ ਭਾਨੇ ਡਾਇਣ ॥੨॥
Nārā▫iṇ man māhi aḏẖār. Nārā▫iṇ bohith sansār. Nārā▫iṇ kahaṯ jam bẖāg palā▫iṇ. Nārā▫iṇḏanṯ bẖāne dā▫iṇ. ||2||
Virtues of Naarain are (adhaar) the support (maah-i) in (man) the mind, i.e. obedience to God makes the mind steady. Living by Divine virtues and commands is (bohith) the ship to get across (sansaar = world) the world-ocean, i.e. to overcome vices, become acceptable to the Almighty and not be reborn.
(Jam-u) the agent of Divine justice (bhaag-i, palaain = runs) keeps away from one who (kahat = utters) recounts and emulates virtues of Naaraain; practice of virtues of Naarain (bhaaney) breaks (dant) the teeth of (ddaain) the witch, i.e. temptations of the world-play become ineffective. 2.
ਨਾਰਾਇਣ ਸਦ ਸਦ ਬਖਸਿੰਦ ॥ ਨਾਰਾਇਣ ਕੀਨੇ ਸੂਖ ਅਨੰਦ ॥ ਨਾਰਾਇਣ ਪ੍ਰਗਟ ਕੀਨੋ ਪਰਤਾਪ ॥ ਨਾਰਾਇਣ ਸੰਤ ਕੋ ਮਾਈ ਬਾਪ ॥੩॥
Nārā▫iṇ saḏ saḏ bakẖsinḏ. Nārā▫iṇ kīne sūkẖ anand. Nārā▫iṇ pargat kīno parṯāp. Nārā▫iṇ sanṯ ko mā▫ī bāp. ||3||
Naaraain is (sad sad) forever (bakhsind) gracious; IT (keeney = does) blesses the devotees with (sookh) peace and (anand) happiness.
IT (pragatt = manifestation, keeno = does) shows IT’s (partaap) majesty everywhere; IT is (maaee = mother, baap = father) the parent (ko) of (sant = saints) the seekers, i.e. like looks after the seekers like the parents look after their children. 3.
ਨਾਰਾਇਣ ਸਾਧਸੰਗਿ ਨਰਾਇਣ ॥ ਬਾਰੰ ਬਾਰ ਨਰਾਇਣ ਗਾਇਣ ॥ ਬਸਤੁ ਅਗੋਚਰ ਗੁਰ ਮਿਲਿ ਲਹੀ ॥ ਨਾਰਾਇਣ ਓਟ ਨਾਨਕ ਦਾਸ ਗਹੀ ॥੪॥੧੭॥੧੯॥
Nārā▫iṇ sāḏẖsang narā▫iṇ. Bāraʼn bār narā▫iṇ gā▫iṇ. Basaṯ agocẖar gur mil lahī. Nārā▫iṇ ot Nānak ḏās gahī. ||4||17||19||
It is Naaraain and only Naraain (saadhsang-i = company of the guru) in the holy congregation, i.e. virtues and commands of the Almighty alone are praised and learnt to emulate. Virtues of Naraain are to be (gaain = sung) praised (baar’n baar) again and again.
(Bast-u) the substance, i.e. the wealth of awareness of virtues of Almighty, is (agochar = not subject to the senses) not obtained by physical means; it is (lah-i) obtained (mil-i = meeting) by following the guru’s guidance. (Daas) the devotees (gah-i = hold) take (ott) shelter of Naaraain, i.e. place themselves in care, and submit to commands, of the Almighty, says fifth Nanak. 4. 17. 19.
———————————————–
Note: The world-play abounds in temptations, which cause one to forget God and commit vices. One who shows intent to overcome them is helped to resist this with awareness and obedience of Naam/Divine virtues and commands. I therefore take Naam as my mainstay, says the fifth Guru in this Shabad.
ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਜਾ ਕਉ ਰਾਖੈ ਰਾਖਣਹਾਰੁ ॥ ਤਿਸ ਕਾ ਅੰਗੁ ਕਰੇ ਨਿਰੰਕਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Gond mėhlā 5. Jā ka▫o rākẖai rākẖaṇhār. Ŧis kā ang kare nirankār. ||1|| rahā▫o.
Composition of the fifth guru in Raga Gondd: One (ja kau) whom the Almighty, who is (raakhanhaar-u) capable to protect against everything, (raakhai) protects – from vices and resultant retribution -, i.e. one who places the self in care and obedience, (nirankaar) the Formless Master (karey ang-u) takes side (ta ka) of that person/soul – in fight against the vices. 1.
(Rahaau) pause and reflect on this.
ਮਾਤ ਗਰਭ ਮਹਿ ਅਗਨਿ ਨ ਜੋਹੈ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨ ਪੋਹੈ ॥ ਸਾਧਸੰਗਿ ਜਪੈ ਨਿਰੰਕਾਰੁ ॥ ਨਿੰਦਕ ਕੈ ਮੁਹਿ ਲਾਗੈ ਛਾਰੁ ॥੧॥
Māṯ garabẖ mėh agan na johai. Kām kroḏẖ lobẖ moh na pohai. Sāḏẖsang japai nirankār. Ninḏak kai muhi lāgai cẖẖār. ||1||
(Agan-i = fire) the heat (mah-i) in (garabh) the womb of (maat) the mother does not (johai = touch) affect as foetus as per Divine law. And on birth (kaam-u) lust, (krodh-u) anger/intolerance, (lobh-u) greed and (moh-u) attachment to the world-play cannot (pohai) touch him/her.
That person joins (saadhsang-i = guru’s company) the holy congregation and (japai) reminds him/her-self of commands of (nirankaar) the Formless Creator – which protect from vices. (Chhaar-u) dust (laagai) is put (muh-i) on the face of (nindak = slanderer) an ill-wisher of such a person, i.e. one who tries to harm one living by Divine virtues, bites dust – is disgraced by being denied union with the Almighty. 1.
ਰਾਮ ਕਵਚੁ ਦਾਸ ਕਾਸੰਨਾਹੁ ॥ ਦੂਤ ਦੁਸਟ ਤਿਸੁ ਪੋਹਤ ਨਾਹਿ ॥ ਜੋ ਜੋ ਗਰਬੁ ਕਰੇ ਸੋ ਜਾਇ ॥ ਗਰੀਬ ਦਾਸ ਕੀ ਪ੍ਰਭੁ ਸਰਣਾਇ॥੨॥
Rām kavacẖḏās kā sannahu. Ḏūṯḏusat ṯis pohaṯ nāhi. Jo jo garab kare so jā▫e. Garīb ḏās kī parabẖ sarṇā▫e. ||2||
Obedience to (raam) the Almighty is (kvach-u) the mantra (sannaah-u = the armour) for protection (ka) of (daas) the devotee from vices, i.e. one who keeps directions of the Almighty in mind, keeps vices at bay. (Doot) the messengers of (dustt) evil, i.e. the vices, do not (pohat) touch (tis-u) that person.
(So = that) one who (karey = does) acts in (garab-u) vanity – ignoring Divine commands – (jaaey = goes) dies, i.e. succumbs to vices; (gareeb = poor) a humble (daas) servant’s (sarnaaey) refuge is (prabh-u) the Almighty – so the vices cannot reach him/her. 2.
ਜੋ ਜੋ ਸਰਣਿ ਪਇਆ ਹਰਿ ਰਾਇ ॥ ਸੋ ਦਾਸੁ ਰਖਿਆ ਅਪਣੈ ਕੰਠਿ ਲਾਇ ॥ ਜੇ ਕੋ ਬਹੁਤੁ ਕਰੇ ਅਹੰਕਾਰੁ॥ ਓਹੁ ਖਿਨ ਮਹਿ ਰੁਲਤਾ ਖਾਕੂ ਨਾਲਿ ॥੩॥
Jo jo saraṇ pa▫i▫ā har rā▫e. So ḏās rakẖi▫ā apṇai kanṯẖ lā▫e. Je ko bahuṯ kare ahaʼnkār. Oh kẖin mėh rulṯā kẖākū nāl. ||3||
(Jo jo) everyone who (paiaa) places the self (saran-i) in care, and submits to commands, of (raaey = king) Sovereign (har-i) Almighty Master, (so) that (daas) devotee, God (rakhiaa) keeps him/her in (apnai = own) IT’s (kantth-i laaey) in embrace, i.e. protects.
And (jey) if (ko) someone (karey = does) displays (bahut-u) much (ahankaar-u = vanity) arrogance – and ignores Divine commands – (oh-u) that person (rulta) rolls (naal-i = with) in (khaakoo) dust, i.e. faces ignominy by being denied access to the Almighty. 3.
ਹੈ ਭੀ ਸਾਚਾ ਹੋਵਣਹਾਰੁ ॥ ਸਦਾ ਸਦਾ ਜਾਈਂ ਬਲਿਹਾਰ॥ ਅਪਣੇ ਦਾਸ ਰਖੇ ਕਿਰਪਾ ਧਾਰਿ ॥ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਪ੍ਰਾਣ ਅਧਾਰ ॥੪॥੧੮॥੨੦॥
Hai bẖī sācẖā hovaṇhār. Saḏā saḏā jā▫īʼn balihār. Apṇe ḏās rakẖe kirpāḏẖār. Nānak ke parabẖ parāṇ aḏẖār. ||4||18||20||
(Saacha) the Eternal (hai) is and (bhi) shall also (hovanhaar-u) ever be; we should (sadaa sadaa) for ever (jaaee’n balihaar = be sacrifice) submit to IT’s commands.
IT (dhaar-i) bestows (kirpa) mercy to (rakhey) protect (apney = own) IT’s (daas = servants) devotees; IT is (adhaar) the support (key) of (praan) life (ke) of fifth Nanak – all creatures are sustained by living by IT’s virtues and commands. 4. 18. 20.
————————————————–
Note: The Creator is present in every creature. This presence is in the Form of Divine Jot (light) or Spirit, which is pristine, i.e. untouched by the world-play. The soul gives life to the body and instructed by the Creator on how to conduct body actions. However, it tends to forget the instructions and duality between the Spirit and the soul develops. This duality is removed with the guru’s guidance. The Shabad below describes the attributes of the Spirit, i.e. the Almighty Creator.
ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਅਚਰਜ ਕਥਾ ਮਹਾ ਅਨੂਪ ॥ ਪ੍ਰਾਤਮਾ ਪਾਰਬ੍ਰਹਮ ਕਾ ਰੂਪੁ ॥ ਰਹਾਉ ॥
Gond mėhlā 5. Acẖraj kathā mahā anūp. Parāṯamā pārbarahm kā rūp. Rahā▫o.
Composition of the fifth guru in Raga Gondd: Listen to (mahaa) the highly (acharaj) wondrous and (anoop) unique (kathaa) discourse about (praatma) the Supreme Spirit, (roop-u = form) manifestation of (paarbrahm) the Creator of infinite universes, the Supreme Being.
(Rahaau) pause and reflect on this.
ਨਾ ਇਹੁ ਬੂਢਾ ਨਾ ਇਹੁ ਬਾਲਾ ॥ ਨਾਇਸੁ ਦੂਖੁ ਨਹੀ ਜਮ ਜਾਲਾ ॥ ਨਾ ਇਹੁ ਬਿਨਸੈ ਨਾ ਇਹੁ ਜਾਇ ॥ ਆਦਿ ਜੁਗਾਦੀ ਰਹਿਆ ਸਮਾਇ ॥੧॥
Nā ih būdẖā nā ih bālā. Nā is ḏūkẖ nahī jam jālā. Nā ih binsai nā ih jā▫e. Āḏ jugāḏī rahi▫ā samā▫e. ||1||
Unlike the creatures IT is neither (baala) young (booddhaa) nor gets old; (is) IT neither suffers (dookh-u) agony nor (jaala = web, jam = agent of Divine justice) is beyond reach of temptations in the world-play.
IT neither (binsai = destroyed) dies nor (jaaey) is born; IT (rahiaa samaaey) is present – in the existence – (aad-i) from before beginning of time and (jugaad-i = beginning of ages) from beginning of time through the ages. 1.
ਨਾ ਇਸੁ ਉਸਨੁ ਨਹੀ ਇਸੁ ਸੀਤੁ ॥ ਨਾ ਇਸੁ ਦੁਸਮਨੁ ਨਾ ਇਸੁ ਮੀਤੁ ॥ ਨਾ ਇਸੁ ਹਰਖੁ ਨਹੀ ਇਸੁ ਸੋਗੁ ॥ਸਭੁ ਕਿਛੁ ਇਸ ਕਾ ਇਹੁ ਕਰਨੈ ਜੋਗੁ ॥੨॥
Nā is usan nahī is sīṯ. Nā is ḏusman nā is mīṯ. Nā is harakẖ nahī is sog. Sabẖ kicẖẖ is kā ih karnai jog. ||2||
IT feels neither (usan-u) heat nor (seet-u) cold; IT has neither (dusman-u) any enemy nor (meet-u) friend – IT transcends the world-play.
IT has neither (harakh) joy nor (sog-u) sorrow; (sabh-u kichh-u) everything is (ka = of, is = it) created by IT; IT is (jog-u) capable of (karnai) doing – creating and destroying everything. 2.
ਨਾ ਇਸੁ ਬਾਪੁ ਨਹੀ ਇਸੁ ਮਾਇਆ ॥ ਇਹੁ ਅਪਰੰਪਰੁ ਹੋਤਾਆਇਆ ॥ ਪਾਪ ਪੁੰਨ ਕਾ ਇਸੁ ਲੇਪੁ ਨ ਲਾਗੈ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਸਦ ਹੀ ਜਾਗੈ ॥੩॥
Nā is bāp nahī is mā▫i▫ā. Ih aprampar hoṯāā▫i▫ā. Pāp punn kā is lep na lāgai. Gẖat gẖat anṯar saḏ hī jāgai. ||3||
(Is-u) IT neither has (baap-u) a father nor (maaaiaa) a mother, i.e. is not born like the creatures; (ih-u) IT (hota aaiaa) has existed by IT-self (aprampar-u = infinite) from time immemorial.
IT is not (laagai) covered with (leyp-u) a coating, i.e. is unstained, as IT is neither bothered about (paap) wrong-doings nor performs any (pun) virtuous acts, unlike the souls in the creatures; because although present (antar-i) in (ghatt ghatt) everybody, IT is (sad hi) for ever (jagai = awake) alert – unlike the soul that falls prey to temptations. 3.
ਤੀਨਿ ਗੁਣਾ ਇਕ ਸਕਤਿ ਉਪਾਇਆ ॥ ਮਹਾ ਮਾਇਆ ਤਾ ਕੀ ਹੈ ਛਾਇਆ ॥
Ŧīn guṇā ik sakaṯ upā▫i▫ā. Mahā mā▫i▫āṯā kī hai cẖẖā▫i▫ā.
The Supreme Being (upaaia) created (ik) a (sakat-i/shakti) power based on (teen) the three (guna) attributes – of ego namely Tamas, Rajas and Sattva. (Mahaa) the great (maaiaa) illusions in the world-play are (chhaaiaa) an image (ta ki) of that – the three attributes.
ਅਛਲ ਅਛੇਦ ਅਭੇਦ ਦਇਆਲ ॥ ਦੀਨ ਦਇਆਲ ਸਦਾ ਕਿਰਪਾਲ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਛੂ ਨ ਪਾਇ ॥ ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਇ ॥੪॥੧੯॥੨੧॥
Acẖẖal acẖẖeḏ abẖeḏḏa▫i▫āl. Ḏīn ḏa▫i▫āl saḏā kirpāl. Ŧā kī gaṯ miṯ kacẖẖū na pā▫e. Nānak ṯā kai bal bal jā▫e. ||4||19||21||
(Abh-ed = of unknown mysteries) the ineffable (daiaal = compassionate Master) Almighty (achheyd = without hole) has no faults and (achhal) is not cheated/tempted. IT is (sadaa) ever (kirpaal) merciful and (daiaal) kind to (deen = poor) the humble seeker who places the self in IT’s care.
(Ki = of, ta = that) IT’s (gat-i) state and (mit-i) measure – IT’s Being and powers – (na jaaey) cannot be (kahi = told) described – are unknown; I (bal-i bal-i jaaey =am sacrifice) submit to (ta kai = of that) IT, says fifth Nanak. 4. 19. 21.
Page 869
ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਸੰਤਨ ਕੈ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਸੰਤਨ ਕੈ ਸੰਗਿ ਰਾਮ ਗੁਨ ਗਾਉ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਕਿਲਵਿਖ ਸਭਿ ਗਏ ॥ ਸੰਤ ਸਰਣਿ ਵਡਭਾਗੀ ਪਏ ॥੧॥
Gond mėhlā 5. Sanṯan kai balihārai jā▫o. Sanṯan kai sang rām gun gā▫o. Sanṯ parsāḏ kilvikẖ sabẖ ga▫e. Sanṯ saraṇ vadbẖāgī pa▫e. ||1||
Composition of the fifth guru in Raga Gondd: I (balihaarai jaau = am sacrifice) humbly follow the example of (santan) the saints – seekers of the Almighty. I (gaau = sing) praise and learn to emulate (gun) virtues of (raam) the all-pervasive Almighty (sang-i) in company (kai) of the saints.
(Sabh) all (kilvikh) vices (gaey) leave (prasaad-i) with grace/guidance – by following the example – of (sant) the saints. (Vaddbhaagi) fortunate persons (paey = fall) place themselves (saran-i = in sanctuary) to receive guidance of the saints – find company of seekers of the Almighty.
ਰਾਮੁ ਜਪਤ ਕਛੁ ਬਿਘਨੁ ਨ ਵਿਆਪੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅਪੁਨਾ ਪ੍ਰਭੁ ਜਾਪੈ ॥੧॥ ਰਹਾਉ ॥
Rām japaṯ kacẖẖ bigẖan na vi▫āpai. Gur parsāḏ apunā parabẖ jāpai. ||1|| rahā▫o.
(Kachh-u na = not any) no (bighan) impediment (viaapai = happens) comes in the way – in achievement of the objective of finding the Almighty, (japat) by remembering and obeying (raam-u) the Almighty.
One (jaapai) remembers obeys (prabh-u) Almighty Master (apna = own) of all, (gurprasaad-i = with guru’s grace) with the guru’s guidance. 1.
(Rahaau) pause and reflect on this.
ਪਾਰਬ੍ਰਹਮੁ ਜਬ ਹੋਇ ਦਇਆਲ ॥ ਸਾਧੂ ਜਨ ਕੀ ਕਰੈ ਰਵਾਲ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਇਸੁ ਤਨ ਤੇ ਜਾਇ ॥ ਰਾਮ ਰਤਨੁ ਵਸੈ ਮਨਿ ਆਇ ॥੨॥
Pārbarahm jab ho▫e ḏa▫i▫āl. Sāḏẖū jan kī karai ravāl. Kām kroḏẖ is ṯan ṯe jā▫e. Rām raṯan vasai man ā▫e. ||2||
(Jab) when (paarbrahm) the Creator of infinite universes – the Supreme Being – (hoey) is (daiaal) kind; IT (karai) makes one (ravaal) the dust of the feet (ki) of (saadhoo = saintly, jan = people) the saints – i.e. imparts humility and facilitates to learn from example of the saints.
(Kaam-u) lust and (krodh-u) anger/intolerance (jaaey) leave (tey) from (is-u) this (tan = body) person; and (ratan = jewel) the wealth awareness of virtues and commands of (raam) the Almighty (aaey) comes and (vasai) abides (man-i) in the mind, i.e. one is guided by Divine virtues and commands in all activities. 2.
ਸਫਲੁ ਜਨਮੁ ਤਾਂ ਕਾ ਪਰਵਾਣੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਜਾਣੁ ॥ ਭਾਇ ਭਗਤਿ ਪ੍ਰਭ ਕੀਰਤਨਿ ਲਾਗੈ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੈ ॥੩॥
Safal janam ṯāʼn kā parvāṇ. Pārbarahm nikat kar jāṇ. Bẖā▫e bẖagaṯ parabẖ kīrṯan lāgai. Janam janam kā so▫i▫ā jāgai. ||3||
(Janam-u) human birth (ta ka) of such a person is (saphal) successful as s/he is (parvaan-u) accepted for union with the Almighty within; s/he (kar-i jaan-i) perceives (paarbrahm-u) the Supreme Being (nikatt-i = near) with him/her.
With (bhaaey) loving (bhagat-i) devotion, s/he (laagai) engages (keertan-i) in praising – and learning to emulate – virtues of (prabh) the Master; the soul which had been indifferent to Divine commands for (janam janam) birth after birth, (jaagai) awakens – becomes aware of, and acts by, them. 3.
ਚਰਨ ਕਮਲ ਜਨ ਕਾ ਆਧਾਰੁ ॥ ਗੁਣ ਗੋਵਿੰਦ ਰਉਂ ਸਚੁ ਵਾਪਾਰੁ ॥ ਦਾਸ ਜਨਾ ਕੀ ਮਨਸਾ ਪੂਰਿ ॥ ਨਾਨਕ ਸੁਖੁ ਪਾਵੈ
ਜਨ ਧੂਰਿ ॥੪॥੨੦॥੨੨॥੬॥੨੮॥
Cẖaran kamal jan kāāḏẖār. Guṇ govinḏ ra▫uʼn sacẖ vāpār. Ḏās janā kī mansā pūr. Nānak sukẖ pāvai jan ḏẖūr. ||4||20||22||6||28||
Being at (kamal) the lotus (charan) feet, i.e. submission to commands, of the Almighty is (adhaar-u) the mainstay of (jan) a devotee. S/he (rau’n = utters) praises and emulates (gun) virtues of (govind = master of the world) the Almighty and has (sach-u) truthful (vaapaar = dealings) conduct.
(Mansa) wishes in the minds (ki) of (daas janaa) the devotees (poor-i) are fulfilled – by being absorbed in and finding the Almighty. Fifth Nanak, i.e. the creatures, (paavai) obtain (sukh-u) peace (dhoor-i) in dust of i.e. by serving and following the example, of (jan = servants) seekers of the Almighty. 4. 20. 22. 6. 28.
——————————————
ਰਾਗੁ ਗੋਂਡ ਅਸਟਪਦੀਆ ਮਹਲਾ ੫ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg gond asatpaḏī▫ā mėhlā 5 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Gondd, (asttpadeeaa) of eight stanzas, (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.
ਕਰਿ ਨਮਸਕਾਰ ਪੂਰੇ ਗੁਰਦੇਵ ॥ ਸਫਲ ਮੂਰਤਿ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ ਅੰਤਰਜਾਮੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਆਠ ਪਹਰ ਨਾਮ ਰੰਗਿ ਰਾਤਾ ॥੧॥
Kar namaskār pūre gurḏev. Safal mūraṯ safal jā kī sev. Anṯarjāmī purakẖ biḏẖāṯā. Āṯẖ pahar nām rang rāṯā. ||1||
(Kar-i = do) pay (namaskaar) obeisance to the Almighty (poorey) perfect (gurdev = godly guru) revered guru, (ja ki) whose (moorat-i = image/being) remembrance in mind (saphal) fruitful and (seyv = service) obedience is fruitful, i.e. for union with IT.
(Purakh-u) the great (bidhaata = Creator) Almighty (antarjaami) knows the minds of all – being present in everyone; one should be (raata) imbued (rang-i) with love of, i.e. live by (naam) virtues and commands of that Almighty (aatth = eight, pahar = three hour periods) round the clock – all the time. 1.
ਗੁਰੁ ਗੋਬਿੰਦ ਗੁਰੂ ਗੋਪਾਲ ॥ ਅਪਨੇ ਦਾਸ ਕਉ ਰਾਖਨਹਾਰ ॥੧॥ ਰਹਾਉ ॥
Gur gobinḏ gurū gopāl. Apne ḏās ka▫o rākẖanhār. ||1|| rahā▫o.
(Gur-u) the great (gobind = master of the world) Almighty is the great (gopaal) Sustainor of the world. IT (raakhanhaar) protects (apney kau = own) IT’s (daas = servants) obedient servants. 1.
(Rahaau) pause and reflect on this.
ਪਾਤਿਸਾਹ ਸਾਹ ਉਮਰਾਉ ਪਤੀਆਏ ॥ ਦੁਸਟ ਅਹੰਕਾਰੀ ਮਾਰਿ ਪਚਾਏ ॥ ਨਿੰਦਕ ਕੈ ਮੁਖਿ ਕੀਨੋ ਰੋਗੁ ॥ ਜੈ ਜੈ ਕਾਰੁ ਕਰੈ ਸਭੁ ਲੋਗੁ ॥੨॥
Pāṯisāh sāh umrā▫o paṯī▫ā▫e. Ḏusat ahaʼnkārī mār pacẖā▫e. Ninḏak kai mukẖ kīno rog. Jai jai kār karai sabẖ log. ||2||
Those with whose conduct the Almighty (pateeaaey) is satisfied, become (paatsaah) emperors, (saah) kings and (umraau) nobles, i.e. receive honour. (Dustt) evil and (ahankaari = proud) arrogant people (maar-i) are beaten and (pachaaey = burnt) destroyed, i.e. they are pushed away to hell – put in cycles of births and deaths
IT (keeno = creates) puts (rog-u = disease) blemish (mukh-i) on the face of (nindak) a slanderer of the saints – and is hated by others and in the hereafter; (sabh-u = every, log-u = person) everyone (karai = does, jai jai kaar = glorification) glorifies the saints. 2.
ਸੰਤਨ ਕੈ ਮਨਿ ਮਹਾ ਅਨੰਦੁ ॥ ਸੰਤ ਜਪਹਿ ਗੁਰਦੇਉ ਭਗਵੰਤੁ ॥ ਸੰਗਤਿ ਕੇ ਮੁਖ ਊਜਲ ਭਏ॥ ਸਗਲ ਥਾਨ ਨਿੰਦਕ ਕੇ ਗਏ ॥੩॥
Sanṯan kai man mahā anand. Sanṯ jāpėh gurḏe▫o bẖagvanṯ. Sangaṯ ke mukẖūjal bẖa▫e. Sagal thān ninḏak ke ga▫e. ||3||
There is (mahaa) great (anand) happiness (man-i) in the minds (kai) 0f (santan) the saints; (sant) the saints (japah-i = utter) praise and emulate virtues of (gurdeyau) the revered guru, the embodiment of (bhagvant-u = master of destiny) the Almighty.
Those who join (sangat-i) holy congregation – where one praises and learns to emulate Divine virtues – their (mukh) faces (bhaey) are (oojal-u) clean, i.e. their conduct is found without blemish – and they are admitted to Divine abode. But (sagal) all (thaan) places (gaey = go) are lost (key = of) for (nindak) the slanderer/ill-wisher of the saints, , i.e. the evil person gets no respect here or in the hereafter. 3.
ਸਾਸਿ ਸਾਸਿ ਜਨੁ ਸਦਾ ਸਲਾਹੇ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਬੇਪਰਵਾਹੇ ॥ ਸਗਲ ਭੈ ਮਿਟੇ ਜਾ ਕੀ ਸਰਨਿ ॥ ਨਿੰਦਕ ਮਾਰਿ ਪਾਏ ਸਭਿ ਧਰਨਿ ॥੪॥
Sās sās jan saḏā salāhe. Pārbarahm gur beparvāhe. Sagal bẖai mite jā kī saran. Ninḏak mār pā▫e sabẖḏẖaran. ||4||
(Jan-u = servant) the devotee (sadaa) ever (salaahey = praises) acknowledges and is conscious of Divine commands (saas-i saas-i) with every breath, i.e. in all activities.
(Gur) the great (paarbrahm) Creator of infinite universes, the Almighty is (beyvarpaahey = carefree) not answerable to anyone – is the highest authority, by being in (ja ki) whose (saran-i) protection/obedience, (sagal) all (bhai) fears (mittey = effaced) are obviated, i.e. no harm can come to one with whom the Almighty is pleased.
(Nindak = slanderers) those who try to harm the devotees are (sabh-i) all (maar-i) beaten and (paaey) dashed (dharan-i) on the ground – face ignominy and suffer in cycles of births and deaths. 4.
ਜਨ ਕੀ ਨਿੰਦਾ ਕਰੈ ਨ ਕੋਇ ॥ ਜੋ ਕਰੈ ਸੋ ਦੁਖੀਆ ਹੋਇ ॥ ਆਠ ਪਹਰ ਜਨੁ ਏਕੁ ਧਿਆਏ ॥ ਜਮੂਆ ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਜਾਏ ॥੫॥
Jan kī ninḏā karai na ko▫e. Jo karai so ḏukẖī▫ā ho▫e. Āṯẖ pahar jan ek ḏẖi▫ā▫e. Jamū▫āṯā kai nikat na jā▫e. ||5||
Let (na koey) no one (karai = do, nindaa = slander) try to cause harm to (jan) the devotees; one (jo) who (karai) does, (so) that person (hoey) becomes (dukheeaa = sufferer of agony) miserable.
(Jan-u) the devotee (dhiaaey) pays attention to virtues and commands of (eyk-u) the One Almighty (aatth pahar = three eight-hour periods) round the clock – in all activities; (jamooaa) the agent of Divine justice – the metaphoric Divine police – does not (jaaey) go (nikatt-i) near (ta = that, kai = of) the devotee. 5.
ਜਨ ਨਿਰਵੈਰ ਨਿੰਦਕ ਅਹੰਕਾਰੀ ॥ ਜਨ ਭਲ ਮਾਨਹਿ ਨਿੰਦਕ ਵੇਕਾਰੀ ॥ ਗੁਰ ਕੈ ਸਿਖਿ ਸਤਿਗੁਰੂ ਧਿਆਇਆ ॥ ਜਨ ਉਬਰੇ ਨਿੰਦਕ ਨਰਕਿ ਪਾਇਆ ॥੬॥
Jan nirvair ninḏak ahaʼnkārī. Jan bẖal mānėh ninḏak vekārī. Gur kai sikẖ saṯgurūḏẖi▫ā▫i▫ā. Jan ubre ninḏak narak pā▫i▫ā. ||6||
(Jan) the devotees are (nirvair) free of enmity, but (nidak) the slanderers/ill-wishers are (ahankaari) proud of themselves and arrogant; (jan) the devotees (maanh-i) mean (bhal) well for everyone but the slanderer is (veykaari) vicious.
(Sikh-i) a disciple (kai) of (gur) the guru (dhiaaiaa) pays attention to teachings of (satiguru) the true guru – to live by Divine commands; the devotees (ubrey) are saved but (nindak) the slanderers are (paaiaa) put (narak-i) in hell – cycles of births and deaths. 6.
ਸੁਣਿ ਸਾਜਨ ਮੇਰੇ ਮੀਤ ਪਿਆਰੇ ॥ ਸਤਿ ਬਚਨ ਵਰਤਹਿ ਹਰਿ ਦੁਆਰੇ ॥ ਜੈਸਾ ਕਰੇ ਸੁਤੈਸਾ ਪਾਏ ॥ ਅਭਿਮਾਨੀ ਕੀ ਜੜ ਸਰਪਰ ਜਾਏ ॥੭॥
Suṇ sājan mere mīṯ pi▫āre. Saṯ bacẖan varṯėh har ḏu▫āre. Jaisā kare so ṯaisā pā▫e. Abẖimānī kī jaṛ sarpar jā▫e. ||7||
O (meyrey) my (piaarey) dear (meet) friends and (saajan) companions, (sun-i) listen; (sat-i = true, bachan words) truth – about conduct of the creatures in life – (vartah-i = happens) is made known – to the soul – (duaar-i) in the court of (har-i) the Almighty.
(Jaisa) as one (karai) acts (taisa) so (s-u) that person (paaey) receives the consequences; (jarr) the root of (abhimaani) an arrogant person, i.e. his/pride, is (sarpar) certainly (jaaey = goes) removed – when s/he is denied entry to Divine abode. 7.
ਨੀਧਰਿਆ ਸਤਿਗੁਰ ਧਰ ਤੇਰੀ ॥ ਕਰਿ ਕਿਰਪਾ ਰਾਖਹੁਜਨ ਕੇਰੀ ॥ ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਗੁਰ ਬਲਿਹਾਰੀ ॥ ਜਾ ਕੈ ਸਿਮਰਨਿ ਪੈਜ ਸਵਾਰੀ ॥੮॥੧॥੨੯॥
Nīḏẖri▫ā saṯgur ḏẖar ṯerī. Kar kirpā rākẖo jan kerī. Kaho Nānak ṯis gur balihārī. Jā kai simran paij savārī. ||8||1||29||
O (satigur) true guru, (nidhariaa = support-less) the hapless – having tried other avenues – come for (teyr-i) your (dhar) support/guidance; please (kar-i kirpa) be kind and (raakhahu) protect the honour (keyri) of (jan) the humble persons – those who come to you.
(Kahu) says fifth Nanak: I (balihaari = am sacrifice) submit to (tis-u) that (gur) guru, by (simran-i = remembrance) keeping in mind (ja kai) whose teachings – as guide -, (paij) honour (savaari = kept well) is preserved – one is accepted for union with the Almighty. 8. 1. 29.
By Michael Dimitri
By Gursehaj Singh
By my blog
By Learner SINgh
By Rawel Singh