SGGS pp 886-888, Raamkali M: 5, Shabads 12-18
ਰਾਗੁ ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg rāmkalī mėhlā 5 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the fifth Guru in Raga Raamkali, (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.
Note: In this Shabad, the fifth Guru points out – by taking the example of the Yogi – that people do not apply their minds to the essence of the scriptures, but are easily swayed to practice rituals etc. The reason is firstly that people are deeply engrossed in other pursuits and have no time for reflection. Secondly we are told that religious practices changes with time, as if there is a different God in different ages. It is Naam or awareness of eternal Divine virtues that the scriptures impart and need to be followed as guide for life in all ages.
ਚਾਰਿ ਪੁਕਾਰਹਿ ਨਾ ਤੂ ਮਾਨਹਿ ॥ ਖਟੁ ਭੀ ਏਕਾ ਬਾਤ ਵਖਾਨਹਿ ॥ ਦਸ ਅਸਟੀ ਮਿਲਿ ਏਕੋ ਕਹਿਆ ॥ ਤਾ ਭੀ ਜੋਗੀ ਭੇਦੁ ਨ ਲਹਿਆ ॥੧॥
Cẖār pukārėh nā ṯū mānėh. Kẖat bẖī ekā bāṯ vakẖānėh. Ḏas astī mil eko kahi▫ā. Ŧā bẖī jogī bẖeḏ na lahi▫ā. ||1||
O Yogi, (chaar-i = four) the four Vedas (pukaarah-i = call out) proclaim it but (too) you do not (maanah-i) accept/obey; (khatt) the six Shastras – Saankh, Yog, Nyaaye, Vaishaishik, Meemaamsa and Vedant – (vakhaanah-i) tell (eyka = one) the same (baat) thing.
(Das = ten + astti = eight) the eighteen Puranas (mil-i) join and (kahiaa) say (eko = one) the same thing; (ta bhi) even then (jogi) the Yogi does not (lahiaa) get (bh-ed-u = mystery) the understanding. 1.
ਕਿੰਕੁਰੀ ਅਨੂਪ ਵਾਜੈ ॥ ਜੋਗੀਆ ਮਤਵਾਰੋ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Kinkurī anūp vājai. Jogī▫ā maṯvāro re. ||1|| rahā▫o.
The Yogi plays a stringed musical instrument called Kingri. But there is (anoop) a unique (kinkuri) stringed musical instrument (vaajai) playing, – celestial music is playing within the mind on its own, o (jogeeaa) Yogi; but you (matvaaro = intoxicated) are engrossed in your own music and not aware of that. 1.
(Rahaau) pause and reflect on this.
ਪ੍ਰਥਮੇ ਵਸਿਆ ਸਤ ਕਾ ਖੇੜਾ ॥ ਤ੍ਰਿਤੀਏ ਮਹਿ ਕਿਛੁ ਭਇਆ ਦੁਤੇੜਾ ॥ ਦੁਤੀਆ ਅਰਧੋ ਅਰਧਿ ਸਮਾਇਆ ॥ ਏਕੁ ਰਹਿਆ ਤਾ ਏਕੁ ਦਿਖਾਇਆ ॥੨॥
Parathme vasi▫ā saṯ kā kẖeṛā. Ŧariṯī▫e mėh kicẖẖ bẖa▫i▫ā ḏuṯeṛā. Ḏuṯī▫ā arḏẖo araḏẖ samā▫i▫ā. Ėk rahi▫ā ṯā ek ḏikẖā▫i▫ā. ||2||
People believe that Dharam or religious principles and practices change with time and are different in the four ages according to Hindu faith. It is said that (prathmey = to begin with) initially – in Sat Yug – (kheyrra = abode) people live by (sat) truth – truthfully. (Mah-i) in (tritee-ey) Treyta Yug (kichh-u) some (duteyrra) reduction in truthful living (bhaiaa) occurs – people start worshipping others than God.
(Duteeaa) in Duaapar Yug (ardho) half (aradh-i = fitness worship) the faith (samaaiaa) remains – rituals come in.
People consider that in Kali Yug only one fourth of faith (rahiaa) remains; The Almighty (eyk-u) alone (rahiaa) remains and (ta) then the guru (dikhaaiaa) shows the One, i.e. ass not to rely on gods or rituals but live by virtues and commands of the Almighty. 2.
ਏਕੈ ਸੂਤਿ ਪਰੋਏ ਮਣੀਏ ॥ ਗਾਠੀ ਭਿਨਿ ਭਿਨਿ ਭਿਨਿ ਭਿਨਿ ਤਣੀਏ ॥ ਫਿਰਤੀ ਮਾਲਾ ਬਹੁ ਬਿਧਿ ਭਾਇ ॥ ਖਿੰਚਿਆ ਸੂਤੁ ਤ ਆਈ ਥਾਇ ॥੩॥
Ėkai sūṯ paro▫e maṇī▫e. Gāṯẖī bẖin bẖin bẖin bẖin ṯaṇī▫e. Firṯī mālā baho biḏẖ bẖā▫e. Kẖincẖi▫ā sūṯ ṯa ā▫ī thā▫e. ||3||
(Manee-ey) the rosary beads (proey) are strung on (eykai) one (soot = thread) string, i.e. the same Spirit of the Almighty – the source of life – is present in all creatures. There are (bhin-i bhin-i) different types of (gaatthi) knots and the beads are kept (bhin-i bhin-i) separated, i.e. the creatures act differently based on their nature.
(Maala) the rosary (phirti = moves) is moved with (bhaaey) ideas of bahu) numerous (bidh-i) types; but when (soot-u) the string (khinchiaa) is pulled (ta) then the whole rosary (aaee) comes in one (thaaey) place, i.e. all souls finally return to the Creator. 3.
ਚਹੁ ਮਹਿ ਏਕੈ ਮਟੁ ਹੈ ਕੀਆ ॥ ਤਹ ਬਿਖੜੇ ਥਾਨ ਅਨਿਕ ਖਿੜਕੀਆ ॥ ਖੋਜਤ ਖੋਜਤ ਦੁਆਰੇ ਆਇਆ ॥ ਤਾ ਨਾਨਕ ਜੋਗੀ ਮਹਲੁ ਘਰੁ ਪਾਇਆ ॥੪॥
Cẖahu mėh ekai mat hai kī▫ā. Ŧah bikẖ▫ṛe thān anik kẖiṛkī▫ā. Kẖojaṯ kẖojaṯ ḏu▫āre ā▫i▫ā. Ŧā Nānak jogī mahal gẖar pā▫i▫ā. ||4||
The Creator has (keeaa) made (ekai) only one (matt-u/matth) abode for IT-self – the body – (mah-i) in (chahu) all four ages; (tah) that (thaan) place is (bikhrrey) difficult with (anik) numerous (khirrkeeaa) windows – the human body is subject to temptations in the world-play and it is difficult to find the Master within.
(Khojat khojat) searching and searching, i.e. wandering all over outside, when the Yogi (aaiaa) comes to (duaarey = door) home – looks within with the guru’s guidance – (ta) then (jogi) the Yogi (paaiaa) finds (mahl-u) the Almighty (ghar-u = at home) in the mind, says fifth Nanak. 4.
ਇਉ ਕਿੰਕੁਰੀ ਆਨੂਪ ਵਾਜੈ ॥ ਸੁਣਿ ਜੋਗੀ ਕੈ ਮਨਿ ਮੀਠੀ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨॥
I▫o kinkurī ānūp vājai. Suṇ jogī kai man mīṯẖī lāgai. ||1|| rahā▫o ḏūjā. ||1||12||
(Iau) this is how (anoop) the unique (kinkuri) Kingri/musical instrument (baajai) plays, i.e. one recognizes the celestial music within and connects with the Almighty; this music (laagai = seems) is (meetthee = sweet) pleasing to the (man-i) mind (kai) of the Yogi.
(Rahaau dooja) second pause to reflect. 1. 12.
Note: the second pause clarifies the statement in the first Pause which had said that a unique Kingri plays. The second shows what that is.
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Note: In this Shabad the fifth Guru describes the various symbols adopted by the Yogi and finally says what a real Yogi is like.
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਤਾਗਾ ਕਰਿ ਕੈ ਲਾਈ ਥਿਗਲੀ ॥ ਲਉ ਨਾੜੀ ਸੂਆ ਹੈ ਅਸਤੀ ॥ ਅੰਭੈ ਕਾ ਕਰਿ ਡੰਡਾ ਧਰਿਆ ॥ ਕਿਆ ਤੂ ਜੋਗੀ ਗਰਬਹਿ ਪਰਿਆ ॥੧॥
Rāmkalī mėhlā 5. Ŧāgā kar kai lā▫ī thiglī. La▫o nāṛī sū▫ā hai asṯī. Ambẖai kā kar dandā ḏẖari▫ā. Ki▫ā ṯū jogī garbėh pari▫ā. ||1||
Composition of the fifth Guru in Raga Raamkali. The Yogi (kar-i kai) uses thread and needle to (laaeee) attach (thigli) patches of cloth to make his garment. The Creator made the body with (naarree) arteries as (lau) the thread and (asti) the bones as (sooaa) the needle.
You carry (ddanddaa) staff to show authority but should realize that the body (dhariaa) has been made from (ambhai = water) the father’s semen and the mother’s blood. (Kiaa) why are you then (pariaa = put yourself) engaged (garbah-i) in pride – why are you so proud of yourself, o Yogi. 1.
ਜਪਿ ਨਾਥੁ ਦਿਨੁ ਰੈਨਾਈ ॥ ਤੇਰੀ ਖਿੰਥਾ ਦੋ ਦਿਹਾਈ ॥੧॥ ਰਹਾਉ ॥
Jap nāth ḏin rainā▫ī. Ŧerī kẖinthā ḏo ḏihā▫ī. ||1|| rahā▫o.
You are a Nath Yogi; (Jap-i) keep in mind instructions of (naath-u) the Master (din-u) day and (rainaaee) night, i.e. live by virtues and commands of the Almighty. (Teyri) your (khintha = patched garment) body protection shall last (do = two, dihaaee = days) a short time – so do not wait. 1.
(Rahaau) pause and reflect on this.
ਗਹਰੀ ਬਿਭੂਤ ਲਾਇ ਬੈਠਾ ਤਾੜੀ ॥ ਮੇਰੀ ਤੇਰੀ ਮੁੰਦ੍ਰਾ ਧਾਰੀ ॥ ਮਾਗਹਿ ਟੂਕਾ ਤ੍ਰਿਪਤਿ ਨ ਪਾਵੈ ॥ ਨਾਥੁ ਛੋਡਿ ਜਾਚਹਿ ਲਾਜ ਨ ਆਵੈ ॥੨॥
Gahrī bibẖūṯ lā▫e baiṯẖā ṯāṛī. Merī ṯerī munḏrā ḏẖārī. Māgėh tūkā ṯaripaṯ na pāvai. Nāth cẖẖod jācẖėh lāj na āvai. ||2||
You (laaey) apply (gahri = deep) thick (bibhoot) ash on the body and (baittha) sit (taarri) in deep meditation. You (dhaari) wear (mundra) earrings – to show overcoming desires but engage in ideas of (meyri) mine and (teyri) your, i.e. have not given up duality.
You (maagah-i) beg for (ttooka = bread) food but do not (paavai) get (tript-i) satisfaction, i.e. you mind still craves. Doesn’t (aavai) shame (aavai) come to your mind for (chhodd-i) forsaking (naath-u) the Master and (maagah-i) begging from others, i.e. you do not have the faith of an ascetic Yogi. 2.
ਚਲ ਚਿਤ ਜੋਗੀ ਆਸਣੁ ਤੇਰਾ ॥ ਸਿੰਙੀ ਵਾਜੈ ਨਿਤ ਉਦਾਸੇਰਾ ॥ ਗੁਰ ਗੋਰਖ ਕੀ ਤੈ ਬੂਝ ਨ ਪਾਈ ॥ ਫਿਰਿ ਫਿਰਿ ਜੋਗੀ ਆਵੈ ਜਾਈ ॥੩॥
Cẖal cẖiṯ jogī āsaṇ ṯerā. Sińī vājai niṯ uḏāserā. Gur gorakẖ kī ṯai būjẖ na pā▫ī. Fir fir jogī āvai jā▫ī. ||3||
O Yogi, you show (aasan-u = seat) sitting undistracted, but your (chit) mind (chal = walk) wanders. (Singni = stringed musical instrument of the yogi) the celestial music (vajai) plays (nit) all the time but you are (udaaseyra) unaffected and thus do not connect with the Almighty.
The reason is that (tai) you have not (paaee) obtained (boojh) understanding of teachings of your (gur) guru Gorakh, i.e. not obtained awareness of Divine virtues and commands. Such (jogi) a Yogi (aavai = comes) is born and (jaaee = goes) dies (phir-i phir-i) again and again. 3.
ਜਿਸ ਨੋ ਹੋਆ ਨਾਥੁ ਕ੍ਰਿਪਾਲਾ ॥ ਰਹਰਾਸਿ ਹਮਾਰੀ ਗੁਰ ਗੋਪਾਲਾ ॥ ਨਾਮੈ ਖਿੰਥਾ ਨਾਮੈ ਬਸਤਰੁ ॥ ਜਨ ਨਾਨਕ ਜੋਗੀ ਹੋਆ ਅਸਥਿਰੁ ॥੪॥
Jis no ho▫ā nāth kirpālā. Rahrās hamārī gur gopālā. Nāmai kẖinthā nāmai basṯar. Jan Nānak jogī ho▫ā asthir. ||4||
One (no) on (jis) whom (naath-u) the Almighty (hoaa) is (kripaala) kind – to lead to the guru to learn from and follow; he says; (gopaala = master of the world) the Almighty; (hamaari) my (rahraas-i) supplication/obeisance to you as (gur) guru, the embodiment of (gopaala = sustainer) the Almighty.
His (khinthaa) patches and (bastar) garment of are both (naamai) in Naam, i.e. instead of adopting symbolism, he lives by Naam or Divine virtues and commands.
That Yogi (hoaa) is (asthir = unshakable) of steady mind, says (jan) humble fifth Nanak. 4.
ਇਉ ਜਪਿਆ ਨਾਥੁ ਦਿਨੁ ਰੈਨਾਈ ॥ ਹੁਣਿ ਪਾਇਆ ਗੁਰੁ ਗੋਸਾਈ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੨॥੧੩॥
I▫o japi▫ā nāth ḏin rainā▫ī. Huṇ pā▫i▫ā gur gosā▫ī. ||1|| rahā▫o ḏūjā. ||2||13||
One who (japiaa) keeps in mind commands of (naath-u) the Master (iau) this way; (hun-i) now (paaiaa) finds (gur-u) the great (gosaaee) Master.
(Rahaau dooja) second pause to reflect. 2. 13.
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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਰਨ ਕਰਾਵਨ ਸੋਈ ॥ ਆਨ ਨ ਦੀਸੈ ਕੋਈ ॥ ਠਾਕੁਰੁ ਮੇਰਾ ਸੁਘੜੁ ਸੁਜਾਨਾ ॥ ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਰੰਗੁ ਮਾਨਾ ॥੧॥
Rāmkalī mėhlā 5. Karan karāvan so▫ī. Ān na ḏīsai ko▫ī. Ŧẖākur merā sugẖaṛ sujānā. Gurmukẖ mili▫ā rang mānā. ||1||
Composition of the fifth Guru in Raga Raamkali. (Soee = that) the One Almighty (karan) does and (karaavan) causes the creatures to act – being present in them; (na koee) none (aan) other (deesai = seen) has that capability.
(Meyra) my (tthaakkur-u) Master (sugharr-u = well carved) has all skills and is (sujaana = well informed) Omniscient; IT is (miliaa) found (gurmukh-i) with the guru’s guidance and then one (maana) enjoys (rang-u) pleasure of IT’s presence within. 1.
ਐਸੋ ਰੇ ਹਰਿ ਰਸੁ ਮੀਠਾ ॥ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਡੀਠਾ ॥੧॥ ਰਹਾਉ ॥
Aiso re har ras mīṯẖā. Gurmukẖ kinai virlai dīṯẖā. ||1|| rahā▫o.
(Rey) o dear, (aiso) such is (meetthaa = sweet) the enjoyable (ras-u = elixir) experience of finding (har-i) the Almighty; (kinai) some (virlai) rare person (gurmukh-i) who follows the guru (ddeettha = sees) experiences IT’s presence within.
(Rahaau) pause and reflect on this. 1.
ਨਿਰਮਲ ਜੋਤਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਨਾਮ ॥ ਪੀਵਤ ਅਮਰ ਭਏ ਨਿਹਕਾਮ ॥
Nirmal joṯ amriṯ har nām. Pīvaṯ amar bẖa▫e nihkām.
The (amrit-u) elixir of (naam-u) virtues of (har-i) the Almighty is (nirmal) clear (jot-i) light – enlightens the mind and acts as the guide for life.
One who (peevat) drinks it (bhaey) becomes (amar) immortal, i.e. does not succumb to vices, and (nihkaam) desire-less, i.e. has nothing left to be desired.
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ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਅਗਨਿ ਨਿਵਾਰੀ ॥ ਅਨਦ ਰੂਪ ਪ੍ਰਗਟੇ ਸੰਸਾਰੀ ॥੨॥
Ŧan man sīṯal agan nivārī. Anaḏ rūp pargate sansārī. ||2||
His/her (tan-u) body and (man-u) mind are (seetal-u = cool) at peace, and all (agan-i) fire – of all types namely Hans = violence/conflicts, Heyt = attachment to the world-play, Lobh = greed/craving and Kop = anger/envy – (nivaari) is dispelled.
S/he (pragttey = shows) becomes (roop) the embodiment of (anad/anand) bliss (sansaari) in the world – of conflicts. 2.
ਕਿਆ ਦੇਵਉ ਜਾ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ॥ ਸਦ ਬਲਿਹਾਰਿ ਜਾਉ ਲਖ ਬੇਰਾ ॥ ਤਨੁ ਮਨੁ ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨੀਚੁ ਨਿਵਾਜਿਆ ॥੩॥ Ki▫ā ḏeva▫o jā sabẖ kicẖẖ ṯerā. Saḏ balihār jā▫o lakẖ berā. Ŧan man jī▫o pind ḏe sāji▫ā. Gur kirpā ṯe nīcẖ nivāji▫ā. ||3||
O Almighty, (kiaa) what can I (devau = give) offer to You (ja) when (sabh-u kichh-u) everything is (teyra = your) given by You, i.e. belongs to you; I (sad) ever (blihaar-i jaau = am sacrificed) adore You (lakh = one hundred thousand, beyra = times) all the time – for Your virtues and powers.
You (saajiaa) made me by (dey) giving (tan-u) body, (man-u = mind) thinking ability and (jeeo) life. You enabled me to find the guru, and (nivaajiaa) honored (neech-u) this lowly person (tey) by following (kirpa = kindness/grace) guidance of the guru – to become acceptable to You. 3.
ਖੋਲਿ ਕਿਵਾਰਾ ਮਹਲਿ ਬੁਲਾਇਆ ॥ ਜੈਸਾ ਸਾ ਤੈਸਾ ਦਿਖਲਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਸਭੁ ਪੜਦਾ ਤੂਟਾ ॥ ਹਉ ਤੇਰਾ ਤੂ ਮੈ ਮਨਿ ਵੂਠਾ ॥੪॥੩॥੧੪॥ Kẖol kivārā mahal bulā▫i▫ā. Jaisā sā ṯaisā ḏikẖlā▫i▫ā. Kaho Nānak sabẖ paṛ▫ḏā ṯūtā. Ha▫o ṯerā ṯū mai man vūṯẖā. ||4||3||14||
You (khol-i) opened (kivaara = shutters of the door) the door and (bulaaiaa) called me (mahl-i) to the palace, i.e. enabled me to find You within me; and (dikhlaaiaa) showed (taisa) that (jaisa) as You (sa) are, i.e. made me aware of Your pristine virtues and commands.
Says fifth Nanak: (Sabh-u) all (parrda = curtain) ignorance (tootta = broken) has been removed; (hau) I am (teyra) Your servant and (too) You (vootthaa) abide in (mai) my (man-i) mind – all the
time. 4. 3. 14.
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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਸੇਵਕੁ ਲਾਇਓ ਅਪੁਨੀ ਸੇਵ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਦੀਓ ਮੁਖਿ ਦੇਵ ॥ ਸਗਲੀ ਚਿੰਤਾ ਆਪਿ ਨਿਵਾਰੀ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਸਦ ਬਲਿਹਾਰੀ ॥੧॥ Rāmkalī mėhlā 5. Sevak lā▫i▫o apunī sev. Amriṯ nām ḏī▫o mukẖ ḏev. Saglī cẖinṯā āp nivārī. Ŧis gur ka▫o ha▫o saḏ balihārī. ||1||
Composition of the fifth Guru in Raga Raamkali. The guru (laaiaao) engaged me in (apni = own) his (seyv = service) obedience; (deyv) the enlightener guru (deeo = gave) administered the elixir of (naam-u) Divine virtues and commands (much-i) in my mouth – imparted awareness of Naam as guide for life.
He thus (aap-i) himself (nivaari) dispelled (sagal) all (chinta) anxiety – by my not committing any transgressions; (hau) I (sad) ever (balihaari = am sacrifice, kau = to) do everything of (tis-u = that) such a guru. 1.
ਕਾਜ ਹਮਾਰੇ ਪੂਰੇ ਸਤਗੁਰ ॥ ਬਾਜੇ ਅਨਹਦ ਤੂਰੇ ਸਤਗੁਰ ॥੧॥ ਰਹਾਉ ॥
Kāj hamāre pūre saṯgur. Bāje anhaḏ ṯūre saṯgur. ||1|| rahā▫o.
(Satgur) the true guru has enabled to (poorey) fulfil (hamaarey) my (kaaj = tasks) objectives /wishes. The true guru has caused (toorey = trumpets) celestial music to (baajey) play (anhad) incessantly within me – I am ever connected with the Almighty within. 1.
(Rahaau) pause and reflect on this
ਮਹਿਮਾ ਜਾ ਕੀ ਗਹਿਰ ਗੰਭੀਰ ॥ ਹੋਇ ਨਿਹਾਲੁ ਦੇਇ ਜਿਸੁ ਧੀਰ ॥ ਜਾ ਕੇ ਬੰਧਨ ਕਾਟੇ ਰਾਇ ॥ ਸੋ ਨਰੁ ਬਹੁਰਿ ਨ ਜੋਨੀ ਪਾਇ ॥੨॥
Mahimā jā kī gahir gambẖīr. Ho▫e nihāl ḏe▫e jis ḏẖīr. Jā ke banḏẖan kāte rā▫e. So nar bahur na jonī pā▫e. ||2||
The guru made me aware of the Almighty (ja ki) whose (mahima = glory) virtues are (gambheer) great and (gahir = deep) profound; one (jis-u) whom IT (dey-i) gives (dheer) succor – freedom from vices – (hoey) remains (nihaal-u) happy.
One (ja key) whose (bandhan = bondage) attachment to the world-play (raaey = king) the Sovereign Master (kaattey) cuts; (so) that (nar-u) person is not (paaey) put (joni/yoni) in the womb – s/he is freed from cycles of births and deaths. 2.
ਜਾ ਕੈ ਅੰਤਰਿ ਪ੍ਰਗਟਿਓ ਆਪ ॥ ਤਾ ਕਉ ਨਾਹੀ ਦੂਖ ਸੰਤਾਪ ॥ ਲਾਲੁ ਰਤਨੁ ਤਿਸੁ ਪਾਲੈ ਪਰਿਆ ॥ ਸਗਲ ਕੁਟੰਬ ਓਹੁ ਜਨੁ ਲੈ ਤਰਿਆ ॥੩॥
Jā kai anṯar pargati▫o āp. Ŧā ka▫o nāhī ḏūkẖ sanṯāp. Lāl raṯan ṯis pālai pari▫ā. Sagal kutamb oh jan lai ṯari▫ā. ||3||
One (ja kai) in whose (antar-i = inner-self) mind (aap-i = self) the Almighty (pragttio = manifests) abides, – s/he refrains from transgressions so; (dookh) grief and (santaap = effect of heat) suffering does not visit (ta kau) that person.
Awareness of (laal-u = rubies, ratan = jewel) the valuable Divine virtues and commands (pariaa) is put (paalai = lap) in mind of (tis-u) that person. (Ohu) that (jan-u) person (tariaa = swims) gets across the world-ocean (lai) taking (sagal) all (kuttamb) family/associates with him. 3.
ਨਾ ਕਿਛੁ ਭਰਮੁ ਨ ਦੁਬਿਧਾ ਦੂਜਾ ॥ ਏਕੋ ਏਕੁ ਨਿਰੰਜਨ ਪੂਜਾ ॥ ਜਤ ਕਤ ਦੇਖਉ ਆਪਿ ਦਇਆਲ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਮਿਲੇ ਰਸਾਲ ॥੪॥੪॥੧੫॥ Nā kicẖẖ bẖaram na ḏubiḏẖā ḏūjā. Ėko ek niranjan pūjā. Jaṯ kaṯ ḏekẖ▫a▫u āp ḏa▫i▫āl. Kaho Nānak parabẖ mile rasāl. ||4||4||15||
That person has (na kichh-u = not any) no (bharam-u) doubt about omnipresence of the Almighty; and does not practice (dubidha) duality and does not look to (dooja = second) anywhere else. S/he has faith in (eyko) the only One Master and performs (pooja) worship of, i.e. obeys, (eyk-u) the One (niranjan) pristine Master.
S/he (deykhau) sees (daiaal) the kind (aap-i = self) Almighty present (jat kat) wherever s/he is; this is how (prabh) the Almighty, (rasaal = house of pleasure) the source of happiness (miley) is found, says fifth Nanak. 4. 4. 15.
Note: In this Shabad the fifth Guru says that personal ego is the cause of not accepting Divine will. When ego goes, the mind experiences peace. This comes with the guru’s guidance.
ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਤਨ ਤੇ ਛੁਟਕੀ ਅਪਨੀ ਧਾਰੀ ॥ ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਲਗੀ ਪਿਆਰੀ ॥
Rāmkalī mėhlā 5. Ŧan ṯe cẖẖutkī apnī ḏẖārī. Parabẖ kī āgi▫ā lagī pi▫ārī.
Composition of the fifth Guru in Raga Raamkali. When (apni = own, dhaari = making up mind) one’s own will (chhuttki) leaves (tey) from one’s (tan = body) being; then (aagiaa) will of (prabh) the Master (lagi) is found (piaari = dear) agreeable.
ਜੋ ਕਿਛੁ ਕਰੈ ਸੁ ਮਨਿ ਮੇਰੈ ਮੀਠਾ ॥ ਤਾ ਇਹੁ ਅਚਰਜੁ ਨੈਨਹੁ ਡੀਠਾ ॥੧॥
Jo kicẖẖ karai so man merai mīṯẖā. Ŧā ih acẖraj nainhu dīṯẖā. ||1||
I tried this, and find that; now whatever the Almighty (kar-i) does (su) that is (meetthaa = sweet) liked by (meyrai) my (man-i) mind.
(Ta) that is how I (ddeettha) saw (ihu) this (acharj-u) wonderful phenomenon (nainhu) with my eyes, i.e. have experienced the efficacy of giving up ego. 1.
ਅਬ ਮੋਹਿ ਜਾਨੀ ਰੇ ਮੇਰੀ ਗਈ ਬਲਾਇ ॥ ਬੁਝਿ ਗਈ ਤ੍ਰਿਸਨ ਨਿਵਾਰੀ ਮਮਤਾ ਗੁਰਿ ਪੂਰੈ ਲੀਓ ਸਮਝਾਇ ॥੧॥ ਰਹਾਉ ॥
Ab mohi jānī re merī ga▫ī balā▫e. Bujẖ ga▫ī ṯarisan nivārī mamṯā gur pūrai lī▫o samjẖā▫e. ||1|| rahā▫o.
(Ab) now (moh-i) I (jaani = know) find that (meyri) my (balaaey) tormenter – the ego – (gaee) has left, i.e. I feel at peace.
The fire of (trisn/trisna) craving (bujh gaee) has been extinguished and (mamta) possessive-ness (nivaari) dispelled since (poorai) the perfect guru (leeo samjhaaey) made me understand – the evil of ego. 1.
(Rahaau) dwell on this and contemplate.
ਕਰਿ ਕਿਰਪਾ ਰਾਖਿਓ ਗੁਰਿ ਸਰਨਾ ॥ ਗੁਰਿ ਪਕਰਾਏ ਹਰਿ ਕੇ ਚਰਨਾ ॥
Kar kirpā rākẖi▫o gur sarnā. Gur pakrā▫e har ke cẖarnā.
(Gur-i) the guru (kar-i kirpa) was kind to (raakhio = keep) take me (sarna) under his care/guidance.
(Gur-i) the guru (pakraaey) caused me to hold (charna) feet, i.e. be in obedience, (key) of (har-i) the Almighty.
ਬੀਸ ਬਿਸੁਏ ਜਾ ਮਨ ਠਹਰਾਨੇ ॥ ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਏਕੈ ਹੀ ਜਾਨੇ ॥੨॥
Bīs bisu▫e jā man ṯẖėhrāne. Gur pārbarahm ekai hī jāne. ||2||
(Ja) since (man) the mind became (bees = twenty, out of bisvey = twenty parts) one hundred percent/totally (ttharaano) steady – with the guru’s guidance, it (jaaney) treats (gur) the guru and (paarbrahm) the Supreme Being (eykai = one) the same, i.e. the guru is seen as embodiment of the Almighty. 2.
ਜੋ ਜੋ ਕੀਨੋ ਹਮ ਤਿਸ ਕੇ ਦਾਸ ॥ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਨਿਵਾਸ ॥
Jo jo kīno ham ṯis ke ḏās. Parabẖ mere ko sagal nivās.
(Ham) I am (daas) a servant of all (tis) those (jo jo) who are (keeno) created by the Creator, i.e. everyone, because I see (meyro) my (prabh) Master (nivaas) abiding in them (sagal) all.
ਨਾ ਕੋ ਦੂਤੁ ਨਹੀ ਬੈਰਾਈ ॥ ਗਲਿ ਮਿਲਿ ਚਾਲੇ ਏਕੈ ਭਾਈ ॥੩॥
Nā ko ḏūṯ nahī bairā▫ī. Gal mil cẖāle ekai bẖā▫ī. ||3||
For me (na ko) no one is (doot-u = agent of vice) evil and none my (bairaaee) adversary.
And we (chaaley) walk (gal-i mil-i = embracing) together like (bhaaee) brothers in (ekai) one family. 3.
ਜਾ ਕਉ ਗੁਰਿ ਹਰਿ ਦੀਏ ਸੂਖਾ ॥ ਤਾ ਕਉ ਬਹੁਰਿ ਨ ਲਾਗਹਿ ਦੂਖਾ ॥
Jā ka▫o gur har ḏī▫e sūkẖā. Ŧā ka▫o bahur na lāgėh ḏūkẖā.
(Ja kau) one whom (gur-i) the guru and (har-i) the Almighty (dee-ey) give (sookha) solace – through guidance and grace; (dookha) distress does not (laagai) touch (ta kau) that person.
ਆਪੇ ਆਪਿ ਸਰਬ ਪ੍ਰਤਿਪਾਲ ॥ ਨਾਨਕ ਰਾਤਉ ਰੰਗਿ ਗੋਪਾਲ ॥੪॥੫॥੧੬॥
Āpe āp sarab parṯipāl. Nānak rāṯa▫o rang gopāl. ||4||5||16||
The Almighty (pratipal = nurtures) takes of care of (sarab) all (aapey aap-i) on IT’s own.
I am (raatau) imbued (rang-i) with love of that Almighty, (gopaal) the Sustainer of the universe, says fifth Nanak. 4. 5. 16.
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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਮੁਖ ਤੇ ਪੜਤਾ ਟੀਕਾ ਸਹਿਤ ॥ ਹਿਰਦੈ ਰਾਮੁ ਨਹੀ ਪੂਰਨ ਰਹਤ ॥ ਉਪਦੇਸੁ ਕਰੇ ਕਰਿ ਲੋਕ ਦ੍ਰਿੜਾਵੈ ॥ ਅਪਨਾ ਕਹਿਆ ਆਪਿ ਨ ਕਮਾਵੈ ॥੧॥
Rāmkalī mėhlā 5. Mukẖ ṯe paṛ▫ṯā tīkā sahiṯ. Hirḏai rām nahī pūran rahaṯ. Upḏes kare kar lok ḏariṛ▫āvai. Apnā kahi▫ā āp na kamāvai. ||1||
Composition of the fifth Guru in Raga Raamkali. The Pundit (parrta) reads the scriptures (sah-it) with (tteeka) meanings and interpretation; but does not keep the essence of the scriptures, namely, virtues and commands of (raam-u) the Almighty (hirdai) in mind and does not (pooran) fully (rahat) live by them.
He (karey = does) gives (updeysu = instructions) discourse to (lok) the people (drirraavai) to have firm faith; but does not (kamaavai) practice his (apna) own (kahiaa = saying) preaching. 1.
ਪੰਡਿਤ ਬੇਦੁ ਬੀਚਾਰਿ ਪੰਡਿਤ ॥ ਮਨ ਕਾ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿ ਪੰਡਿਤ ॥੧॥ ਰਹਾਉ ॥
Pandiṯ beḏ bīcẖār pandiṯ. Man kā kroḏẖ nivār pandiṯ. ||1|| rahā▫o.
O (pundit) scholar, (beechaar-i) reflect on (beyd-u) the knoweldege; and (nivaar-i) give up (krodh-u) anger (ka) of (man) the mind, i.e. do not be angry when someone pays you less than you expect.
(Rahaau) pause and reflect on this
ਆਗੈ ਰਾਖਿਓ ਸਾਲ ਗਿਰਾਮੁ ॥ ਮਨੁ ਕੀਨੋ ਦਹ ਦਿਸ ਬਿਸ੍ਰਾਮੁ ॥
Āgai rākẖi▫o sāl girām. Man kīno ḏah ḏis bisrām.
You (raakhio) keep (saal) the stone from Saal (giraam) village for worship as idol of Vishnu; but your (man) mind (keeno = does, bisraam = rest) remains wandering in (dah) ten (dis) directions – all over.
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ਤਿਲਕੁ ਚਰਾਵੈ ਪਾਈ ਪਾਇ ॥ ਲੋਕ ਪਚਾਰਾ ਅੰਧੁ ਕਮਾਇ ॥੨॥
Ŧilak cẖarāvai pā▫ī pā▫e. Lok pacẖārā anḏẖ kamā▫e. ||2||
The Brahmin (charaavai) applies (tilak) mark of holiness on the stone and (paa-e) falls at its (paaee) feet, i.e. pays obeisance to it.
He (kamaaey) carries out this (andh-u) blindly only (pachaara) to impress (lok) people. 2.
ਖਟੁ ਕਰਮਾ ਅਰੁ ਆਸਣੁ ਧੋਤੀ ॥ ਭਾਗਠਿ ਗ੍ਰਿਹਿ ਪੜੈ ਨਿਤ ਪੋਥੀ ॥ ਮਾਲਾ ਫੇਰੈ ਮੰਗੈ ਬਿਭੂਤ ॥ ਇਹ ਬਿਧਿ ਕੋਇ ਨ ਤਰਿਓ ਮੀਤ ॥੩॥
Kẖat karmā ar āsaṇ ḏẖoṯī. Bẖāgaṯẖ garihi paṛai niṯ pothī. Mālā ferai mangai bibẖūṯ. Ih biḏẖ ko▫e na ṯari▫o mīṯ. ||3||
He performs (khatt) the six (karma) rituals of the Brahmin – receiving and giving charity, imparting and receiving scriptural learning, performing Yag or fire sacrifice and getting it performed -, he sits on (aasan-u) a seat and wears (dhoti) white loin-cloth. He goes (grih-i) to houses of (bhaagatth-i = fortunate people) of rich people and (parrai) reads (pothi) religious texts
He (nit) ever (pheyrai) turns (maala) the rosary but (mangai) asks for (bibhoot-i) money; O (meet) friend, (koe na) no one (tario = swims) gets across the world-ocean to the Almighty (ih) this (bidh-i) way. 3.
ਸੋ ਪੰਡਿਤੁ ਗੁਰ ਸਬਦੁ ਕਮਾਇ ॥ ਤ੍ਰੈ ਗੁਣ ਕੀ ਓਸੁ ਉਤਰੀ ਮਾਇ ॥ ਚਤੁਰ ਬੇਦ ਪੂਰਨ ਹਰਿ ਨਾਇ ॥ ਨਾਨਕ ਤਿਸ ਕੀ ਸਰਣੀ ਪਾਇ ॥੪॥੬॥੧੭॥
So pandiṯ gur sabaḏ kamā▫e. Ŧarai guṇ kī os uṯrī mā▫e. Cẖaṯur beḏ pūran har nā▫e. Nānak ṯis kī sarṇī pā▫e. ||4||6||17||
A real (pandit) scholar of scriptures is (so) that who (kamaaey) carries out (sabad-u = word) instructions of (gur) the guru; (Maaiaa) illusion caused by (trai) the three (gun) attributes of ego (utri) leaves (os-u = that) him – such a Pundit.
He understands that awareness of (naaey) Naam/virtues and commands of (har-i) the Almighty covers teachings of all (chatur) the four (beyd) Vedas; one who so practices, I shall (paaey) place myself (sarni) in care of, i.e. shall follow the example of (tis) that Pundit, says fifth Nanak. 4. 6. 17.
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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕੋਟਿ ਬਿਘਨ ਨਹੀ ਆਵਹਿ ਨੇਰਿ ॥ ਅਨਿਕ ਮਾਇਆ ਹੈ ਤਾ ਕੀ ਚੇਰਿ ॥ ਅਨਿਕ ਪਾਪ ਤਾ ਕੇ ਪਾਨੀਹਾਰ ॥ ਜਾ ਕਉ ਮਇਆ ਭਈ ਕਰਤਾਰ ॥੧॥
Rāmkalī mėhlā 5. Kot bigẖan nahī āvahi ner. Anik mā▫i▫ā hai ṯā kī cẖer. Anik pāp ṯā ke pānīhār. Jā ka▫o ma▫i▫ā bẖa▫ī karṯār. ||1||
Composition of the fifth Guru in Raga Raamkali. There are (kott-i = crore/ten million) millions of (bighan) impediments to union with the Almighty but they do not (aavah-i) come near one who receives Divine grace. There are (anik) numerous types of (maaiaa) attachments in the world-play, but they (hai = are) become (ch-er-i) servants (ki) of (ta = that person) the seeker – s/he overcomes them.
(Anik) the numerous (paap) transgressions are (ta key) his/her (paanihaar) water carriers of, i.e. are overcome by, one (ja kau) on whom (maiaa) grace of (kartaar) the Creator (bhaee = happens) is bestowed. 1.
ਜਿਸਹਿ ਸਹਾਈ ਹੋਇ ਭਗਵਾਨ ॥ ਅਨਿਕ ਜਤਨ ਉਆ ਕੈ ਸਰੰਜਾਮ ॥੧॥ ਰਹਾਉ ॥
Jisahi sahā▫ī ho▫e bẖagvān. Anik jaṯan u▫ā kai saraʼnjām. ||1|| rahā▫o.
One (jisah-i) to whom (bhagvaan) the Almighty (hoey) is (sahaaee) helpful – gracious; (anik = numerous) all (uaa = that, key = of) his/her (jatan) efforts to overcome temptations are (saranjaam = accomplished) fruitful. 1.
(Rahaau) pause and reflect on this.
ਕਰਤਾ ਰਾਖੈ ਕੀਤਾ ਕਉਨੁ ॥ ਕੀਰੀ ਜੀਤੋ ਸਗਲਾ ਭਵਨੁ ॥ ਬੇਅੰਤ ਮਹਿਮਾ ਤਾ ਕੀ ਕੇਤਕ ਬਰਨ ॥ ਬਲਿ ਬਲਿ ਜਾਈਐ ਤਾ ਕੇ ਚਰਨ ॥੨॥
Karṯā rākẖai kīṯā ka▫un. Kīrī jīṯo saglā bẖavan. Be▫anṯ mahimā ṯā kī keṯak baran. Bal bal jā▫ī▫ai ṯā ke cẖaran. ||2||
When (karta) the Creator (raakhai) protects then (kaun-u) what can the temptations (keeta) created by the Creator do to that person? (Keeri = an ant) a person considered insignificant but recipient of grace (jeeto) conquers (sagla) all (bhavan) places, i.e. can achieve anything.
(Mahimaa = glory) virtues/capabilities (ki = of, ta = that) of the Almighty are (beyant) unlimited, (keytak) how many can one (baran) mention, i.e. we should not try to assess IT, but (bal-i bal-i jaaeeai) ever be sacrifice at (ta key) IT’s (charan) feet, i.e. carry out every command of the Master. 2.
ਤਿਨ ਹੀ ਕੀਆ ਜਪੁ ਤਪੁ ਧਿਆਨੁ ॥ ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਆ ਤਿਨਿ ਦਾਨੁ ॥ ਭਗਤੁ ਸੋਈ ਕਲਿ ਮਹਿ ਪਰਵਾਨੁ ॥ ਜਾ ਕਉ ਠਾਕੁਰਿ ਦੀਆ ਮਾਨੁ ॥੩॥
Ŧin hī kī▫ā jap ṯap ḏẖi▫ān. Anik parkār kī▫ā ṯin ḏān. Bẖagaṯ so▫ī kal mėh parvān. Jā ka▫o ṯẖākur ḏī▫ā mān. ||3||
(Tin hi) only that person is considered to have (keeaa) performed (jap-u) recitation of Mantras, (tap) austerities and (dhiaan-u) contemplation; (tin-i) s/he is deemed to have (keeaa = done) given (daan-u) charity in (anik) numerous (prakaar = types) forms if she receives Divine grace.
(Soee) only that (bhagat-u) devotee (mah-i) in this world (kal-i) of conflicts/duality is (parvaan-u) approved; (ja kau) on whom (tthaakur-i) the Master (deeaa = gives) bestows (maan-u) honor, i.e. who by his/her conduct, is approved for union with the Almighty. 3.
And this is how it may be achieved.
ਸਾਧਸੰਗਿ ਮਿਲਿ ਭਏ ਪ੍ਰਗਾਸ ॥ ਸਹਜ ਸੂਖ ਆਸ ਨਿਵਾਸ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬਿਸਾਸ ॥ ਨਾਨਕ ਹੋਏ ਦਾਸਨਿ ਦਾਸ ॥੪॥੭॥੧੮॥
Sāḏẖsang mil bẖa▫e pargās. Sahj sūkẖ ās nivās. Pūrai saṯgur ḏī▫ā bisās. Nānak ho▫e ḏāsan ḏās. ||4||7||18||
It is (mil-i = meeting) by being (saadhsang-i) in company of the guru – joining the holy congregation where the guru’s teachings are taught – that one gets (pragaas = illumination) awareness of Divine virtues and commands; one attains (sookh) peace with (sahj) poise and all (aas) wishes (nivaas) abide, i.e. one who follows this path is successful in human life.
When (poorey) the perfect (satigur-i) true guru (deeaa = gives) creates (bisaas/vishaas) faith in the Almighty; one (hoey) becomes (daas) a servant of (daasn-i) of servants, i.e. shows respect and follows the example of the seekers of the Almighty, says fifth Nanak. 4. 7. 18.
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