SGGS pp 914-916, Raamkali M: 5, Asttpadees 4-8 of 8.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਦਾਵਾ ਅਗਨਿ ਰਹੇ ਹਰਿ ਬੂਟ ॥ ਮਾਤ ਗਰਭ ਸੰਕਟ ਤੇ ਛੂਟ ॥ ਜਾ ਕਾ ਨਾਮੁ ਸਿਮਰਤ ਭਉ ਜਾਇ ॥ ਤੈਸੇ ਸੰਤ ਜਨਾ ਰਾਖੈ ਹਰਿ ਰਾਇ ॥੧॥

Rāmkalī mėhlā 5.  Ḏāvā agan rahe har būt.  Māṯ garabẖ sankat ṯe cẖẖūt.  Jā kā nām simraṯ bẖa▫o jā▫e.  Ŧaise sanṯ janā rākẖai har rā▫e. ||1||

 

Composition of the fifth Guru in Raga Raamkali. The way in (daava) a forest (agan-i) fire, (har-i) green (boott) plants (rahey) survive; like the fetus (chhoott) remains free (tey) from (sankatt) distress caused by heat in (garabh) womb of (maat) the mother.

The Almighty, by (simrat) remembrance and emulation of (ja ka) whose (naam) virtues and commands, – one does not commit any transgressions and (bhau) fear of – any retribution – (jaa-e = goes) is obviated.

(Taisey) similarly the (raaey = king) Sovereign (har-i) Almighty (raakhai) protects (sant janaa) the devotees – from vices, and resultant distress. 1.

 

ਐਸੇ ਰਾਖਨਹਾਰ ਦਇਆਲ ॥ ਜਤ ਕਤ ਦੇਖਉ ਤੁਮ ਪ੍ਰਤਿਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Aise rākẖanhār ḏa▫i▫āl.  Jaṯ kaṯ ḏekẖ▫a▫u ṯum parṯipāl. ||1|| rahā▫o.

 

(Ais-e) such are You, (daiaal) the kind Almighty (raakhanhaar) protector; (jat kat) wherever (d-ekhau) I see, there it is (tum) You (pratipaal) sustaining everyone. 1.

(Rahaau) pause and reflect on this.

 

ਜਲੁ ਪੀਵਤ ਜਿਉ ਤਿਖਾ ਮਿਟੰਤ ॥ ਧਨ ਬਿਗਸੈ ਗ੍ਰਿਹਿ ਆਵਤ ਕੰਤ ॥ ਲੋਭੀ ਕਾ ਧਨੁ ਪ੍ਰਾਣ ਅਧਾਰੁ ॥ ਤਿਉ ਹਰਿ ਜਨ ਹਰਿ ਹਰਿ ਨਾਮ ਪਿਆਰੁ ॥੨॥

Jal pīvaṯ ji▫o ṯikẖā mitanṯ.  Ḏẖan bigsai garihi āvaṯ kanṯ.  Lobẖī kā ḏẖan parāṇ aḏẖār.  Ŧi▫o har jan har har nām pi▫ār. ||2||

 

(Jiau) like (tikhaa) thirst (mittant) is quenched (peevat) by drinking (jal-u) water; like (dhan) the wife (bigsai = blossoms) is happy when (kant) the husband (aavat) comes (grih-i) home.

The way (dhan-u) money keeps (lobhi) a greedy person (adhaar-u = support) happy; (tio) similarly (jan = servants) seekers of (har-i) the Almighty (piaar-u) love remembering and living by (naam) virtues and commands of (har-i har-i) the Almighty. 2.

 

ਕਿਰਸਾਨੀ ਜਿਉ ਰਾਖੈ ਰਖਵਾਲਾ ॥ ਮਾਤ ਪਿਤਾ ਦਇਆ ਜਿਉ ਬਾਲਾ ॥ ਪ੍ਰੀਤਮੁ ਦੇਖਿ ਪ੍ਰੀਤਮੁ ਮਿਲਿ ਜਾਇ ॥ ਤਿਉ ਹਰਿ ਜਨ ਰਾਖੈ ਕੰਠਿ ਲਾਇ ॥੩॥

Kirsānī ji▫o rākẖai rakẖvālā.  Māṯ piṯā ḏa▫i▫ā ji▫o bālā.  Parīṯam ḏekẖ parīṯam mil jā▫e.  Ŧi▫o har jan rākẖai kanṯẖ lā▫e. ||3||

 

(Jio) the way (rakhvaala) a guard (raakhai) guards (kirsaani = work of a farmer) the crop; (jiau) the way (maat) mother and (pitaa) father have (daiaa) compassion for (baalaa) the child.

The way (preetam-u = beloved) a dear one (jaa-e) goes to (mil-i) meet his/her (preetam-u) dear one (d-ekh-i) on seeing his/her; (tiau) similarly (har-i) the Almighty (raakhai) keeps (jan) the devotees (laa-e = touching, kantth-i = throat) in embrace – protected from vices. 3.

 

ਜਿਉ ਅੰਧੁਲੇ ਪੇਖਤ ਹੋਇ ਅਨੰਦ ॥ ਗੂੰਗਾ ਬਕਤ ਗਾਵੈ ਬਹੁ ਛੰਦ ॥ ਪਿੰਗੁਲ ਪਰਬਤ ਪਰਤੇ ਪਾਰਿ ॥ ਹਰਿ ਕੈ ਨਾਮਿ ਸਗਲ ਉਧਾਰਿ ॥੪॥

Ji▫o anḏẖule pekẖaṯ ho▫e anand.  Gūngā bakaṯ gāvai baho cẖẖanḏ.  Pingul parbaṯ parṯe pār.  Har kai nām sagal uḏẖār. ||4||

 

The way (andhuley) a blind person (hoey) feels (anand) happy (peykhat = seeing) on being able to see; or (goongaa) a dumb person (gaavai) sings (bah-u) many (chhand) songs when s/he is able (bakat) to speak.

Like (pingal) a person with disabled legs feels happy on (partey) getting (paar-i = across) over (parbat) a mountain; (sagal-i) all (udhaar-i) rise above – are saved from vices – by living by (naam-i) by virtues and commands (kai) of (har-i) the Almighty. 4.

 

ਜਿਉ ਪਾਵਕ ਸੰਗਿ ਸੀਤ ਕੋ ਨਾਸ ॥ ਐਸੇ ਪ੍ਰਾਛਤ ਸੰਤਸੰਗਿ ਬਿਨਾਸ ॥ ਜਿਉ ਸਾਬੁਨਿ ਕਾਪਰ ਊਜਲ ਹੋਤ ॥ ਨਾਮ ਜਪਤ ਸਭੁ ਭ੍ਰਮੁ ਭਉ ਖੋਤ ॥੫॥

Ji▫o pāvak sang sīṯ ko nās.  Aise parācẖẖaṯ saṯsang binās.  Ji▫o sābun kāpar ūjal hoṯ.  Nām japaṯ sabẖ bẖaram bẖa▫o kẖoṯ. ||5||

 

The way there is (naas) destruction (ko) of (seet) cold, i.e. cold is driven away, (sang-i = with) by fire; (aisey) similarly (prachhat = penance) acts which need to be atoned (binaas = destroyed) are driven away (santsang-i) in company of saints – those who live by Naam.

(Jio) the way (kaapar) clothes (hot) become (oojal) clean when washed (saabun-i) with soap, (sabh-u) every (bhram-u) doubt about protection by the Almighty and hence (bhau) fear (khot = lost) is given up, (japat) by remembering and emulating (naam) Divine virtues and commands. 5.

 

ਜਿਉ ਚਕਵੀ ਸੂਰਜ ਕੀ ਆਸ ॥ ਜਿਉ ਚਾਤ੍ਰਿਕ ਬੂੰਦ ਕੀ ਪਿਆਸ ॥ ਜਿਉ ਕੁਰੰਕ ਨਾਦ ਕਰਨ ਸਮਾਨੇ ॥ ਤਿਉ ਹਰਿ ਨਾਮ ਹਰਿ ਜਨ ਮਨਹਿ ਸੁਖਾਨੇ ॥੬॥

Ji▫o cẖakvī sūraj kī ās.  Ji▫o cẖāṯrik būnḏ kī pi▫ās.  Ji▫o kurank nāḏ karan samāne.  Ŧi▫o har nām har jan manėh sukẖāne. ||6||

 

(Jio) like (chakvi) a female-bird (aas-i = hope, ki = of) looks forward to (sooraj = sun) sunrise – so that it can see the male counterpart; or (chaatrik) the rain-bird (piaas = thirst) longs (ki = of) for (boond = drop) the rain-drop – to fall into its mouth.

(Jiau) like (kurank) the deer – is happy when – (naad) music (samaaey) enters its (karan) ears; (tiau) similarly words praising (naam) virtues of (har-i) of the Almighty are (sukhaaney) pleasing (manah-i) to the mind of (jan) devotees of the Almighty. 6.

 

Page 915

 

ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਲਾਗੀ ਪ੍ਰੀਤਿ ॥ ਦਇਆਲ ਭਏ ਤਾ ਆਏ ਚੀਤਿ ॥ ਦਇਆ ਧਾਰੀ ਤਿਨਿ ਧਾਰਣਹਾਰ ॥ ਬੰਧਨ ਤੇ ਹੋਈ ਛੁਟਕਾਰ ॥੭॥

umrī kirpā ṯe lāgī parīṯ.  Ḏa▫i▫āl bẖa▫e ṯā ā▫e cẖīṯ.  Ḏa▫i▫ā ḏẖārī ṯin ḏẖāraṇhār.  Banḏẖan ṯe ho▫ī cẖẖutkār. ||7||

 

It is (tey) with (tumri) Your (kripa) kindness that (preet-i) affection/devotion (laagi) develops for You, o Almighty; when You (bhaey) are (daiaal) kind (ta) then You (aaey) come (cheet-i) to mind – one acknowledges, praises and obeys you.

When (tin) that Almighty dhaaranhaar = supporter) protector (dhaar-i) bestows (daiaa) kindness, (chhuttkaar) relief (tey) from (bandhan = bondage) attachment to the world-play (hoee) is attained. 7.

 

ਸਭਿ ਥਾਨ ਦੇਖੇ ਨੈਣ ਅਲੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਭ੍ਰਮ ਭੈ ਛੂਟੇ ਗੁਰ ਪਰਸਾਦ ॥ ਨਾਨਕ ਪੇਖਿਓ ਸਭੁ ਬਿਸਮਾਦ ॥੮॥੪॥

Sabẖ thān ḏekẖe naiṇ alo▫e.  Ŧis bin ḏūjā avar na ko▫e.  Bẖaram bẖai cẖẖūte gur parsāḏ.  Nānak pekẖi▫o sabẖ bismāḏ. ||8||4||

 

I have (deykhey) looked (sabh-i) at all (thaan) places (aloey) gazing with my (nain) eyes; there is (na koey) none (dooja = second, avar-u) other (bin-u) except (tis-u = that) the Creator, i.e. the Almighty is present in everyone/thing.

(Bhram) doubts about protection by the Almighty and hence all (bhai) fears (chhoottey = relieved) have gone with (parsaad) grace of – awareness of Divine virtues imparted by – (gur) the guru. I (peykhio) see the Almighty the embodiment of (bismaad) wonder, i.e. the wondrous Almighty helping, (sabh-u) everywhere, says fifth Nanak. 8. 4.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਪੇਖੀਅਹਿ ਪ੍ਰਭ ਸਗਲ ਤੁਮਾਰੀ ਧਾਰਨਾ ॥੧॥ ਇਹੁ ਮਨੁ ਹਰਿ ਕੈ ਨਾਮਿ ਉਧਾਰਨਾ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Jī▫a janṯ sabẖ pekẖī▫ah parabẖ sagal ṯumārī ḏẖārnā. ||1|| Ih man har kai nām uḏẖārnā. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali. O (prabh) Almighty, (sabh-i) all (jeea jant) the creatures that (peykheeah-i) we see, exist by (tumaari) Your (dhaarna) support. 1.

(Ih-u) this (man = mind) human being can be (udhaarna) saved – from temptations in the world-play – by paying attention (naam-i) to virtues and commands of (har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪੇ ਕੁਦਰਤਿ ਸਭਿ ਕਰਤੇ ਕੇ ਕਾਰਨਾ ॥੨॥

Kẖin mėh thāp uthāpe kuḏraṯ sabẖ karṯe ke kārnā. ||2||

 

IT has (kudrat-i); powers to (thaap-i = install) create and (uthaapey) destroy (sabh) everything (kaarna) doing (key) of (kartey) the Creator. 2.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਝੂਠੁ ਨਿੰਦਾ ਸਾਧੂ ਸੰਗਿ ਬਿਦਾਰਨਾ ॥੩॥

Kām kroḏẖ lobẖ jẖūṯẖ ninḏā sāḏẖū sang biḏārnā. ||3||

 

The vices of (kaam-u) lust, (krodh-u) wrath, (lobh-u) greed, (jhootth-u) falsehood and (nindaa) slander are (bidaarna = destroyed) given up (sang-i) in company of (saadhoo) the guru – by following his teachings, and example. 3.

 

ਨਾਮੁ ਜਪਤ ਮਨੁ ਨਿਰਮਲ ਹੋਵੈ ਸੂਖੇ ਸੂਖਿ ਗੁਦਾਰਨਾ ॥੪॥ ਭਗਤ ਸਰਣਿ ਜੋ ਆਵੈ ਪ੍ਰਾਣੀ ਤਿਸੁ ਈਹਾ ਊਹਾ ਨ ਹਾਰਨਾ ॥੫॥

Nām japaṯ man nirmal hovai sūkẖe sūkẖ guḏārnā. ||4|| Bẖagaṯ saraṇ jo āvai parāṇī ṯis īhā ūhā na hārnā. ||5||

 

(Man) the mind (hovai) becomes (nirmal = clean) free of vices (japat) by remembrance and practice of (naam-u) Divine virtues and commands and then life is (gudaarna/guzaarna) spent (sookhey sookh-i) in total peace. 4.

(Praani) the person who (aavai) comes (saran-i = sanctuary) in care – learn from and follow – (bhagat) a devotee, (tis-u) that person does not (haarna) lose peace (eehaa) here, and honour (oohaa = there) in the hereafter, i.e. in Divine court – is accepted by the Almighty. 5.

 

ਸੂਖ ਦੂਖ ਇਸੁ ਮਨ ਕੀ ਬਿਰਥਾ ਤੁਮ ਹੀ ਆਗੈ ਸਾਰਨਾ ॥੬॥ ਤੂ ਦਾਤਾ ਸਭਨਾ ਜੀਆ ਕਾ ਆਪਨ ਕੀਆ ਪਾਲਨਾ ॥੭॥

Sūkẖ ḏūkẖ is man kī birthā ṯum hī āgai sārnā. ||6|| Ŧū ḏāṯā sabẖnā jī▫ā kā āpan kī▫ā pālnā. ||7||

 

We can (saarna) place/mention (birtha) the state of (sookh) comfort and (dookh) discomfort/distress of (is-u) this (man) mind (aagai) before/to (tum) You (hi) alone, O Almighty – as none other can help. 6.

(Too) You are (daataa = giver) the provider for (sabhna) all (jeeaa) creatures; (too) You (paalna) nurture/look after (aapan = own) Your (keeaa) creation – all creatures. 7

 

ਅਨਿਕ ਬਾਰ ਕੋਟਿ ਜਨ ਊਪਰਿ ਨਾਨਕੁ ਵੰਞੈ ਵਾਰਨਾ ॥੮॥੫॥

Anik bār kot jan ūpar Nānak vañai vārnā. ||8||5||

 

Nanak the fifth (vanjnai vaarna – is sacrifice, oopar-i = on) adores Your (jan) devotees (anik) many (kott-i = crore/ten millions) millions of (baar) times – i.e. totally submits to follow the bidding and example of the devotees. 8. 5.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 5 asatpaḏī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (asttpadee) of eight stanzas of the fifth Guru in Raga Raamkali.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਦਰਸਨੁ ਭੇਟਤ ਪਾਪ ਸਭਿ ਨਾਸਹਿ ਹਰਿ ਸਿਉ ਦੇਇ ਮਿਲਾਈ ॥੧॥ ਮੇਰਾ ਗੁਰੁ ਪਰਮੇਸਰੁ ਸੁਖਦਾਈ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੧॥ ਰਹਾਉ ॥

Ḏarsan bẖetaṯ pāp sabẖ nāsėh har si▫o ḏe▫e milā▫ī. ||1|| Merā gur parmesar sukẖ▫ḏā▫ī.  Pārbarahm kā nām driṛ▫ā▫e anṯe ho▫e sakẖā▫ī. ||1|| rahā▫o.

 

By (bheyttat = finding) obtaining (darsan-u) vision/philosophy – following teachings and example of the guru – (sabh-i) all (paap) transgressions (naasah-i = run) are given up; the guru (dey-i milaaee = causes to meet, siau = with) enables to find (har-i) the Almighty within. 1

(Meyra) my guru, the embodiment of (parmeysar-u) the Supreme Master (sukhdaaee = giver of comfort) provides solace; he (drirraaey) creates firm commitment to living by (naam-u) virtues and commands of (paarbrahm) the Supreme Being; practice of Naam (hoey) is (sakhaaee) helpful (antey) in the end – when account of deeds is taken, with living by Naam is counted as credit. 1.

(Rahaau) pause and reflect on this.

 

ਸਗਲ ਦੂਖ ਕਾ ਡੇਰਾ ਭੰਨਾ ਸੰਤ ਧੂਰਿ ਮੁਖਿ ਲਾਈ ॥੨॥ ਪਤਿਤ ਪੁਨੀਤ ਕੀਏ ਖਿਨ ਭੀਤਰਿ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਵੰਞਾਈ ॥੩॥

Sagal ḏūkẖ kā derā bẖannā sanṯ ḏẖūr mukẖ lā▫ī. ||2|| Paṯiṯ punīṯ kī▫e kẖin bẖīṯar agi▫ān anḏẖer vañā▫ī. ||3||

 

When (dhoor-i) dust of the feet of (sant) the guru is (laaee) applied on (mukh-i = face) on the forehead, i.e. when one pays obeisance and submits to teachings of the guru, – (ddeyra) the abode of (sagal) all (dookh = faults) vices in the mind (bhannaa = broken) destroyed – they are driven out and the Almighty found within. 2.

The guru’s teachings (vanjnaaee = lose) cause to give up (andheyr-u = darkness, agiaan-u = lack of awareness) ignorance, i.e. lack of attention to Divine commands due to attachment to the world-play, and thus (kee-ey = make, puneet = pure) lift those (patit) fallen to vices (bheetar-i) in (khin) a moment – as soon as they start paying attention to Naam. 3.

 

ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਸੁਆਮੀ ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਈ ॥੪॥ ਬੰਧਨ ਤੋੜਿ ਚਰਨ ਕਮਲ ਦ੍ਰਿੜਾਏ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥੫॥

Karaṇ kāraṇ samrath su▫āmī Nānak ṯis sarṇā▫ī. ||4||  Banḏẖan ṯoṛ cẖaran kamal driṛ▫ā▫e ek sabaḏ liv lā▫ī. ||5||

 

(Suaami) the Master is (samrath-u) capable of (karan) doing what IT desires (kaaran) to be done; I have placed myself in (tis-u = that) IT’s (sarnaaee) care/obedience, says fifth Nanak. 4.

The guru (torr-i) breaks (bandhan = bond) attachments to the world-play, (drirraaey) creates firm commitment to (kamal = lotus, charan = feet) obedience to the Almighty through (laaee) fixing (liv) attention (sabad-i = on Divine Word) on commands of (eyk) the lone Master. 5.

 

ਅੰਧ ਕੂਪ ਬਿਖਿਆ ਤੇ ਕਾਢਿਓ ਸਾਚ ਸਬਦਿ ਬਣਿ ਆਈ ॥੬॥ ਜਨਮ ਮਰਣ ਕਾ ਸਹਸਾ ਚੂਕਾ ਬਾਹੁੜਿ ਕਤਹੁ ਨ ਧਾਈ ॥੭॥

Anḏẖ kūp bikẖi▫ā ṯe kādẖi▫o sācẖ sabaḏ baṇ ā▫ī. ||6|| Janam maraṇ kā sahsā cẖūkā bāhuṛ kaṯahu na ḏẖā▫ī. ||7||

 

The guru (kaaddhio) takes out (tey) from (andh) the blind (koop) well of, i.e. from being blinded by attachment to (bikhiaa = poison) vices in the world-play; this (ban-i aaee) is made possible by living by (sabad-i = Word) commands of (saach) the Eternal. 6.

Then (sahsaa) the anxiety of being in cycles (ka) of (janam) births and (maran) deaths (chooka) ends; and one does not (dhaaee = run) wander (katahu = anywhere) in more life forms (bahurr-i = again) any more. 7.

 

ਨਾਮ ਰਸਾਇਣਿ ਇਹੁ ਮਨੁ ਰਾਤਾ ਅੰਮ੍ਰਿਤੁ ਪੀ ਤ੍ਰਿਪਤਾਈ ॥੮॥ ਸੰਤਸੰਗਿ ਮਿਲਿ ਕੀਰਤਨੁ ਗਾਇਆ ਨਿਹਚਲ ਵਸਿਆ ਜਾਈ ॥੯॥

Nām rasā▫iṇ ih man rāṯā amriṯ pī ṯaripṯā▫ī. ||8|| Saṯsang mil kīrṯan gā▫i▫ā nihcẖal vasi▫ā jā▫ī. ||9||

 

(Ihu = this) the human (man-u) mind is (raataa) imbued with love of the Almighty (rasaain-i) with the potion of living by (naam) Divine virtues and commands; (pee) drinking (amrit-u) the life giving elixir – of Naam –one  is (triptaaee) satiated – finds the Almighty within what the soul longs for. 8.

When (mil-i) together with (santsang-i) the holy congregation, one (keertan-u) sings praises of the Almighty, the mind (vasiaa) abides at (nihchal) an unshakable (jaaee) place, i.e. becomes steady in living by Naam – does not waver. 9.

 

ਪੂਰੈ ਗੁਰਿ ਪੂਰੀ ਮਤਿ ਦੀਨੀ ਹਰਿ ਬਿਨੁ ਆਨ ਨ ਭਾਈ ॥੧੦॥ ਨਾਮੁ ਨਿਧਾਨੁ ਪਾਇਆ ਵਡਭਾਗੀ ਨਾਨਕ ਨਰਕਿ ਨ ਜਾਈ ॥੧੧॥

Pūrai gur pūrī maṯ ḏīnī har bin ān na bẖā▫ī. ||10|| Nām niḏẖān pā▫i▫ā vadbẖāgī Nānak narak na jā▫ī. ||11||

 

(Poorai) the perfect guru (deenee) gave (poori) perfect (mat = counsel) guidance and now (na = not, aan = other) nothing else – rituals or worship in gods/goddesses – (bin-u) except living by Naam or virtues and commands of (har-i) the Almighty (bhaaee = pleases) appeals. 10.

One who is (vaddbhaagi) fortunate to (paaiaa) receive (nidhaan-u) the treasure of awareness of Naam – from the guru – s/he does not (jaaey = go) wander (narak-i = in hell) in cycles of births and deaths, says fifth Nanak. 11.

 

ਘਾਲ ਸਿਆਣਪ ਉਕਤਿ ਨ ਮੇਰੀ ਪੂਰੈ ਗੁਰੂ ਕਮਾਈ ॥੧੨॥ ਜਪ ਤਪ ਸੰਜਮ ਸੁਚਿ ਹੈ ਸੋਈ ਆਪੇ ਕਰੇ ਕਰਾਈ ॥੧੩॥

Gẖāl si▫āṇap ukaṯ na merī pūrai gurū kamā▫ī. ||12|| Jap ṯap sanjam sucẖ hai so▫ī āpe kare karā▫ī. ||13||

 

The devotee who finds the Almighty within says: This is not a result of (meyri) my (ghaal) effort, (siaanap) wisdom or (ukat-i) ability to analyze, but was made possible (kamaaee) by carrying out instructions of (poorai) the perfect guru. 12.

People perform (jap) recitations of mantras, (tap) austerities, (sanjam) discipline and (such-i = cleanliness) bathing at pilgrimages; but for me all these are what (soee = that) the Almighty (karey) does or (karaaee) causes me to do, i.e. one who lives by Divine virtues and commands does not need to perform any rituals. 13.

 

Page 916

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਮਹਾ ਬਿਖਿਆ ਮਹਿ ਗੁਰਿ ਸਾਚੈ ਲਾਇ ਤਰਾਈ ॥੧੪॥ ਅਪਣੇ ਜੀਅ ਤੈ ਆਪਿ ਸਮ੍ਹਾਲੇ ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਈ ॥੧੫॥

Puṯar kalṯar mahā bikẖi▫ā mėh gur sācẖai lā▫e ṯarā▫ī. ||14|| Apṇe jī▫a ṯai āp samĥāle āp lī▫e laṛ lā▫ī. ||15||

 

People are caught (mah-i) in (mahaa = great) strong (bikhiaa = poison) attachments to the world-play of (putr = sons) children and (kaltr) wife; You (laaey = attached) lead me to (saachai) the true guru and follow his teachings to live by Naam, and (taraaee) ferried across – the world-ocean of – overcome attachments, O Almighty. 14.

(Tai) You (samhaaley) take care of (apney = own) Your (jeea) creatures and (lee-ey larr-i laaee) attach to Your garment, i.e. motivate them to live in remembrance and obedience, to (aap-i) Your-self. 15.

 

ਸਾਚ ਧਰਮ ਕਾ ਬੇੜਾ ਬਾਂਧਿਆ ਭਵਜਲੁ ਪਾਰਿ ਪਵਾਈ ॥੧੬॥ ਬੇਸੁਮਾਰ ਬੇਅੰਤ ਸੁਆਮੀ ਨਾਨਕ ਬਲਿ ਬਲਿ ਜਾਈ ॥੧੭॥

Sācẖ ḏẖaram kā beṛā bāʼnḏẖi▫ā bẖavjal pār pavā▫ī. ||16|| Besumār be▫anṯ su▫āmī Nānak bal bal jā▫ī. ||17||

 

Those who (baandhiaa) build (beyrra) the boat of (saach) truly living by (dharam) duties – Your obedience – You (pavaaee = place) cause them to land on (paar-i) the far shore of (bhavjal) the world-ocean – of attachments to the world-play – remove other attachments and to find You within. 16.

You are (suaami) the Master who is (beysumaar-i = beyond estimate) beyond measure, (beyant) infinite; I (bal-i bal-i jaaee = am sacrifice) adore You, says fifth Nanak. 17. 

 

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭਉ ਕਲਿ ਅੰਧਕਾਰ ਦੀਪਾਈ ॥੧੮॥ ਅੰਤਰਜਾਮੀ ਜੀਅਨ ਕਾ ਦਾਤਾ ਦੇਖਤ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ॥੧੯॥

Akāl mūraṯ ajūnī sambẖa▫o kal anḏẖkār ḏīpā▫ī. ||18|| Anṯarjāmī jī▫an kā ḏāṯā ḏekẖaṯ ṯaripaṯ agẖā▫ī. ||19||

 

You are (moorat-i) the embodiment of (akaal) deathless-ness and timeless-ness, (ajooni) do not take physical form and are (sambhau) self-existent. Awareness of Your Naam or virtues and commands is (deepaaee) the lamp in this age of (kal-i) conflict – Naam is the guide for life with distractions all round. 18.

You are (antarjaami) the knower of minds, and (daataa = giver) the provider for (jeean) the creatures; (deykhat = seeing) finding You within we are (tript-i aghaaee) satiated – because this is what we always yearn for. 19. 

 

ਏਕੰਕਾਰੁ ਨਿਰੰਜਨੁ ਨਿਰਭਉ ਸਭ ਜਲਿ ਥਲਿ ਰਹਿਆ ਸਮਾਈ ॥੨੦॥ ਭਗਤਿ ਦਾਨੁ ਭਗਤਾ ਕਉ ਦੀਨਾ ਹਰਿ ਨਾਨਕੁ ਜਾਚੈ ਮਾਈ ॥੨੧॥੧॥੬॥

Ėkankār niranjan nirbẖa▫o sabẖ jal thal rahi▫ā samā▫ī. ||20|| Bẖagaṯ ḏān bẖagṯā ka▫o ḏīnā har Nānak jācẖai mā▫ī. ||21||1||6||

 

You are (eykankaar-u) the One Universal Master, (nirbhau = beyond fear) not answerable to anyone – You are the Supreme Master – who (rahiaa samaaee) pervades in/on (sabh) all (jal) water and (thal) land. 20.

You (deena) give (daan-u = charity) the benediction (bhagat-i) of devotion – living by Your virtues and commands – (kau) to (bhagtaa) the devotees; fifth Nanak (jaachai) asks for You as charity, (har-i) the Almighty Master of (maaee = maaiaa) world-play, i.e. to live by Your virtues and commands. 21. 1. 6.

 

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Note: We have come to this world with Hukam or command of the Creator and should live by IT’s commands. God and Hukam are present in our consciousness. We should remain aware of them and for that need help of the guru. Following the guru and obeying Divine commands brings comfort both here and in the hereafter.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਸਲੋਕੁ ॥ ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ ਮੁਖੁ ਊਜਲੁ ਸਦਾ ਸੁਖੀ ਨਾਨਕ ਸਿਮਰਤ ਏਕ ॥੧॥

Rāmkalī mėhlā 5.  Salok.  Sikẖahu sabaḏ pi▫āriho janam maran kī tek.  Mukẖ ūjal saḏā sukẖī Nānak simraṯ ek. ||1||

 

Composition of the fifth Guru in Raga Raamkali. (Slok-u) prologue. O (piaariho) dear ones, (sikhahu) learn – be aware of – (sabad-u = Word) Hukam or Divine commands; it is (tteyk = support) the mainstay (janam = birth) here in life and (maran = death) in the hereafter, i.e. guides in life and is taken as credit when account of deeds is taken on death.

One who (simrat) remembers and obeys (eyk) the One Master is (sukh-i) at peace in life and his/her (mukh-u) face is found (oojal-u) clean, i.e. no faults are found when account of deeds is taken, says fifth Nanak. 1.

ਮਨੁ ਤਨੁ ਰਾਤਾ ਰਾਮ ਪਿਆਰੇ ਹਰਿ ਪ੍ਰੇਮ ਭਗਤਿ ਬਣਿ ਆਈ ਸੰਤਹੁ ॥੧॥ ਸਤਿਗੁਰਿ ਖੇਪ ਨਿਬਾਹੀ ਸੰਤਹੁ ॥ ਹਰਿ ਨਾਮੁ ਲਾਹਾ ਦਾਸ ਕਉ ਦੀਆ ਸਗਲੀ ਤ੍ਰਿਸਨ ਉਲਾਹੀ ਸੰਤਹੁ ॥੧॥ ਰਹਾਉ ॥

Man ṯan rāṯā rām pi▫āre har parem bẖagaṯ baṇ ā▫ī sanṯahu. ||1|| Saṯgur kẖep nibāhī sanṯahu.  Har nām lāhā ḏās ka▫o ḏī▫ā saglī ṯarisan ulāhī sanṯahu. ||1|| rahā▫o.

 

O (santahu = saints) seekers, one whose (man-u) mind and (tan-u) body are (raata) imbued with love of (piaarey) the dear (raam) Almighty, (prem) loving (bhagat-i) devotion (ban-i aaee = happens) develops, i.e. s/he lovingly lives by Divine virtues and commands. 1.

O (santahu) seekers, (satigur-i) the true guru makes (kheyp) the merchandise (nibaahi = lasting) acceptable, i.e. the guru guides the conduct of his followers to become acceptable to the Almighty. For this he (deeaa) gives (kau) to (daas = servant) the seekers, (laaha = profit) the benefit of awareness of (naam) virtues and commands of (har-i) the Almighty; they live by Naam and (sagli) all their (trisan) craving – running after desires – (ulaahi = removed) stops. 1.

(Rahaau) pause and reflect on this.

 

ਖੋਜਤ ਖੋਜਤ ਲਾਲੁ ਇਕੁ ਪਾਇਆ ਹਰਿ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈ ਸੰਤਹੁ ॥੨॥ ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗੋ ਧਿਆਨਾ ਸਾਚੈ ਦਰਸਿ ਸਮਾਈ ਸੰਤਹੁ ॥੩॥

Kẖojaṯ kẖojaṯ lāl ik pā▫i▫ā har kīmaṯ kahaṇ na jā▫ī sanṯahu. ||2||  Cẖaran kamal si▫o lāgo ḏẖi▫ānā sācẖai ḏaras samā▫ī sanṯahu. ||3||

 

(Khojat khojat) searching and searching, I (paaiaa) found (ik-u) one (laal-u) gem, (har-i) the Almighty within, whose (keemat-i = price) worth (na jaaee) cannot be (kahan-u) told, o seekers. 2.

With this, (dhiaana) attention was (laago) fixed (sio) with/on (kamal = lotus, charan = feet) commands of the Almighty; and I remain (samaaee) absorbed in (daras-i = vision) virtues of (saachai) the Eternal. 3. 

 

ਗੁਣ ਗਾਵਤ ਗਾਵਤ ਭਏ ਨਿਹਾਲਾ ਹਰਿ ਸਿਮਰਤ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ਸੰਤਹੁ ॥੪॥ ਆਤਮ ਰਾਮੁ ਰਵਿਆ ਸਭ ਅੰਤਰਿ ਕਤ ਆਵੈ ਕਤ ਜਾਈ ਸੰਤਹੁ ॥੫॥

Guṇ gāvaṯ gāvaṯ bẖa▫e nihālā har simraṯ ṯaripaṯ agẖā▫ī sanṯahu. ||4|| Āṯam rām ravi▫ā sabẖ anṯar kaṯ āvai kaṯ jā▫ī sanṯahu. ||5||

 

One (bhaey = becomes) feels (nihaala) happy (gaavat gaavat) ever singing/praising (gun) virtues of the Almighty, and (simrat) remembering and emulating them; s/he is (tript-i aghaaee) satiated, i.e. finds what s/he longed for – the Almighty within, o seekers. 4.

One who perceives (raam-u) the all-pervasive Almighty (aatam) within, sees IT (raviaa) present (antar-i) in (sabh) all; why will that person (aavai) come from or (jaavai) go to search the Almighty (kat) anywhere else? 5.

 

ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਸੀ ਸਭ ਜੀਆ ਕਾ ਸੁਖਦਾਈ ਸੰਤਹੁ ॥੬॥ ਆਪਿ ਬੇਅੰਤੁ ਅੰਤੁ ਨਹੀ ਪਾਈਐ ਪੂਰਿ ਰਹਿਆ ਸਭ ਠਾਈ ਸੰਤਹੁ ॥੭॥

Āḏ jugāḏī hai bẖī hosī sabẖ jī▫ā kā sukẖ▫ḏā▫ī sanṯahu. ||6|| Āp be▫anṯ anṯ nahī pā▫ī▫ai pūr rahi▫ā sabẖ ṯẖā▫ī sanṯahu. ||7||

 

God has been present (aad-i) from the beginning (jugaadi) from beginning of, and through, the ages; IT, i.e. living by IT’s Naam, is (sukhdaaee = giver of comfort) the source of solace (ka) of (sabh) all (jeeaa) creatures.

(Aap-i = self) the Almighty is (beyant-u = without end) infinite, IT’s (ant-u = end) boundary cannot (paaeeaai) found; IT (poor-i rahiaa) pervades in (sabh) all (tthaaee) places, o seekers – we do not have to go anywhere else to search. 7.

 

ਮੀਤ ਸਾਜਨ ਮਾਲੁ ਜੋਬਨੁ ਸੁਤ ਹਰਿ ਨਾਨਕ ਬਾਪੁ ਮੇਰੀ ਮਾਈ ਸੰਤਹੁ ॥੮॥੨॥੭॥

Mīṯ sājan māl joban suṯ har Nānak bāp merī mā▫ī sanṯahu. ||8||2||7||

 

The Almighty is (meet, saajan) friend, (maal-u) wealth, (joban-u) youth – physical beauty and strength -, (sut = sons) children, (baapu) father, and (meyri) my (maaee) mother – I see IT in them all, says fifth Nanak. 8. 2. 7.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਮਨ ਬਚ ਕ੍ਰਮਿ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੀ ॥ ਘੂਮਨ ਘੇਰਿ ਮਹਾ ਅਤਿ ਬਿਖੜੀ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Rāmkalī mėhlā 5.  Man bacẖ karam rām nām cẖiṯārī.  Gẖūman gẖer mahā aṯ bikẖ▫ṛī gurmukẖ Nānak pār uṯārī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Raamkali. We should (chitaari) keep in mind (naam) virtues and commands of (raam) the all-pervasive Almighty in (man = mind) thought, (bach/bachan) word/speech and (kram-i) deed.

The world-ocean is (maahaa, at-i = great) a very (bikhrri) difficult-to-cross (ghooman gheyr) whirlpool, but (gurmukh-i) guru’s teachings can (utaari = off-load, paar-i = on far shore) take one across it, says fifth Nanak. 1.

(Rahaau) pause and reflect on this.

Message: There are strong temptations in the world-play which cause one to go astray from the path of obedience to Divine commands. The guru’s guidance helps to overcome the temptations.

 

ਅੰਤਰਿ ਸੂਖਾ ਬਾਹਰਿ ਸੂਖਾ ਹਰਿ ਜਪਿ ਮਲਨ ਭਏ ਦੁਸਟਾਰੀ ॥੧॥

Anṯar sūkẖā bāhar sūkẖā har jap malan bẖa▫e ḏustārī. ||1||

 

One who lives by Naam has (sookha) peace within and peace (baahar-i) outside in life; (dusttaari) the evil – temptations – (bha-e) are (malan = crushed) overcome (jap-i) with remembrance and emulation of Divine virtues and commands. 1.

 

ਜਿਸ ਤੇ ਲਾਗੇ ਤਿਨਹਿ ਨਿਵਾਰੇ ਪ੍ਰਭ ਜੀਉ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰੀ ॥੨॥ ਉਧਰੇ ਸੰਤ ਪਰੇ ਹਰਿ ਸਰਨੀ ਪਚਿ ਬਿਨਸੇ ਮਹਾ ਅਹੰਕਾਰੀ ॥੩॥

Jis ṯe lāge ṯinėh nivāre parabẖ jī▫o apṇī kirpā ḏẖārī. ||2||  Uḏẖre sanṯ pare har sarnī pacẖ binse mahā ahaʼnkārī. ||3||

 

(Jeeo) the revered (prabh) Almighty (tey) from (jis) whom, i.e. who causes the temptations, (laagaey = affect) to distract, (tinah-i) that Master (nivaarey) keeps them away (dhaari) by bestowing (apni = own) IT’s (kirpa) grace. 2.

(Sant = saints) the devotees (parey) place themselves (sarni = in sanctuary) in care/obedience of (har-i) the Almighty – and (udhrey) are saved with Divine grace, but (mahaa) the highly (ahankaari) proud persons – who ignore Divine commands – (pach-i) burn and are (binsey) destroyed in their pursuits – are sent for rebirth. 3.

 

ਸਾਧੂ ਸੰਗਤਿ ਇਹੁ ਫਲੁ ਪਾਇਆ ਇਕੁ ਕੇਵਲ ਨਾਮੁ ਅਧਾਰੀ ॥੪॥ ਨ ਕੋਈ ਸੂਰੁ ਨ ਕੋਈ ਹੀਣਾ ਸਭ ਪ੍ਰਗਟੀ ਜੋਤਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥੫॥

Sāḏẖū sangaṯ ih fal pā▫i▫ā ik keval nām aḏẖārī. ||4||  Na ko▫ī sūr na ko▫ī hīṇā sabẖ pargatī joṯ ṯumĥārī. ||5||

 

(Ihu) this (phal-u = fruit) reward of being saved is (paaiaa) obtained (sangat-i) in company of (saadhoo) the guru who teaches to have Naam (keyval) alone as (adhaari = support) guide for life. 4.

O Almighty, there is neither (koee) anyone (soor-u = warrior) strong enough to overcome temptations nor (heena = bereft of strength) weak to succumb; (sabh) all are (pragatti) manifestation of (tumaari) Your (jot-i) Spirit, i.e. they act as You direct. 5.

 

ਤੁਮ੍ਹ੍ਹ ਸਮਰਥ ਅਕਥ ਅਗੋਚਰ ਰਵਿਆ ਏਕੁ ਮੁਰਾਰੀ ॥੬॥ ਕੀਮਤਿ ਕਉਣੁ ਕਰੇ ਤੇਰੀ ਕਰਤੇ ਪ੍ਰਭ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੀ ॥੭॥

Ŧumĥ samrath akath agocẖar ravi▫ā ek murārī. ||6||  Kīmaṯ ka▫uṇ kare ṯerī karṯe parabẖ anṯ na pārāvārī. ||7||

 

O (muraari = killer of demon Mur – metaphor for) Almighty, (tum) You are (samrath) Omnipotent, (akath) ineffable, (agochar) not perceived by the senses, i.e. do not have physical form, but (raviaa) are present everywhere – in subtle form.

O (prabh) Almighty (kartey) Creator, (kaun-u) who can (karey = do) estimate (teyri) Your (keemat-i = price) worth; You have no (ant-u = end) limit or (paaravaari) far end – You are Infinite. 7.

 

ਨਾਮ ਦਾਨੁ ਨਾਨਕ ਵਡਿਆਈ ਤੇਰਿਆ ਸੰਤ ਜਨਾ ਰੇਣਾਰੀ ॥੮॥੩॥੮॥੨੨॥
Nām ḏān Nānak vadi▫ā▫ī ṯeri▫ā sanṯ janā reṇārī. ||8||3||8||22||

 

I ask for (daan-u = alms) the benediction of (vaddiaaee) the glory living by Naam, and (reynaari) dust of the feet of (teyriaa) Your (sant janaa) devotees, i.e. to respect, and follow the example, of the devotees. 8. 3. 8. 22.

 

 

 

 

SGGS pp 912-914, Raamkali M: 5, Asttpadees 1-3.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 5 asatpaḏī▫ā  Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of the fifth Guru in Raga Raamkali, (asttpadeeaa) of eight stanzas each.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In this Shabad, the fifth Guru says people make an exhibition of what they do, but I humbly remember, and live by, Naam or virtues and commands of the Almighty. This peaceful state comes by participation in the holy congregation where one praises, and learns to live by, Naam.

 

ਕਿਨਹੀ ਕੀਆ ਪਰਵਿਰਤਿ ਪਸਾਰਾ ॥ ਕਿਨਹੀ ਕੀਆ ਪੂਜਾ ਬਿਸਥਾਰਾ ॥ ਕਿਨਹੀ ਨਿਵਲ ਭੁਇਅੰਗਮ ਸਾਧੇ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਆਰਾਧੇ ॥੧॥

Kinhī kī▫ā parviraṯ pasārā.  Kinhī kī▫ā pūjā bisthārā.  Kinhī nival bẖu▫i▫angam sāḏẖe.  Mohi ḏīn har har ārāḏẖe. ||1||

 

(Kinhi) someone (keeaa = does) makes (pasaara = expanse) a show of, i.e. lives as (parvirat-i) a householder; (kinhi) someone does (bisthaara = expanse) exhibition of (pooja = worship) devotion to God/deity.

Someone (saadhey) performs Hatth Yogic proceures like (nival) movement of contracted abdomen and assumed (bhuiangam) awakening of the serpent believed to be in the lower abdomen. But (moh-i) I, (deen) a poor person (aaraadh-e) remember (har-i har-i) the Almighty. 1.

 

ਤੇਰਾ ਭਰੋਸਾ ਪਿਆਰੇ ॥ ਆਨ ਨ ਜਾਨਾ ਵੇਸਾ ॥੧॥ ਰਹਾਉ ॥

Ŧerā bẖarosā pi▫āre.  Ān na jānā vesā. ||1|| rahā▫o.

 

O (piaarey) beloved Almighty, I place (bharosa) reliance/faith (teyra = your) in You; I do not (jaana) know (aan) other (veysa) garb, i.e. I am Your devotee from within and have nothing to display. 1.

(Rahaau) pause and reflect on this.

 

Note: Verses 2 and 3 below are examples of display of perceived spiritual pursuits.

 

ਕਿਨਹੀ ਗ੍ਰਿਹੁ ਤਜਿ ਵਣ ਖੰਡਿ ਪਾਇਆ ॥ ਕਿਨਹੀ ਮੋਨਿ ਅਉਧੂਤੁ ਸਦਾਇਆ ॥ ਕੋਈ ਕਹਤਉ ਅਨੰਨਿ ਭਗਉਤੀ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਓਟ ਲੀਤੀ ॥੨॥

Kinhī garihu ṯaj vaṇ kẖand pā▫i▫ā.  Kinhī mon a▫uḏẖūṯ saḏā▫i▫ā.  Ko▫ī kahṯa▫o annan bẖag▫uṯī.  Mohi ḏīn har har ot līṯī. ||2||

 

(Kinhi) someone (taj-i) gives up (grih-u) home and (paaiaa = places) locates himself (khandd-i) in a part of (van) the jungle. Someone (sadaaiaa = wanting to be called) claims to be (mon-i) a silent or (audhoot-i) renunciate ascetic.

(Koee) someone (kahto) says s/he is (bhagauti) a devotee (anann-i) of none else, i.e. One Master. I, a poor person (leeti) have taken (ott) protection of (har-i har-i) the Almighty. 2.

 

ਕਿਨਹੀ ਕਹਿਆ ਹਉ ਤੀਰਥ ਵਾਸੀ ॥ ਕੋਈ ਅੰਨੁ ਤਜਿ ਭਇਆ ਉਦਾਸੀ ॥ ਕਿਨਹੀ ਭਵਨੁ ਸਭ ਧਰਤੀ ਕਰਿਆ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਦਰਿ ਪਰਿਆ ॥੩॥

Kinhī kahi▫ā ha▫o ṯirath vāsī.  Ko▫ī ann ṯaj bẖa▫i▫ā uḏāsī.  Kinhī bẖavan sabẖ ḏẖarṯī kari▫ā.  Mohi ḏīn har har ḏar pari▫ā. ||3||

 

(Kinhi) someone (kahiaa) says (hau) I (vaasi = resident of) stay or work at (teerath) a pilgrim center. (Koee) someone (taj-i) gives up (ann-u = grain) food and (bhaiaa) becomes (udaasi = withdrawn) an ascetic.

Someone (kariaa = does, bhavan-u = wandering) wanders (sabh) the whole (dharti) earth. (Moh-i) I (deen) a poor person (pariaa) have placed myself (dar-i) at the door, submit to care/obedience, of (har-i har-i) the Almighty. 3.

 

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ਕਿਨਹੀ ਕਹਿਆ ਮੈ ਕੁਲਹਿ ਵਡਿਆਈ ॥ ਕਿਨਹੀ ਕਹਿਆ ਬਾਹ ਬਹੁ ਭਾਈ ॥ ਕੋਈ ਕਹੈ ਮੈ ਧਨਹਿ ਪਸਾਰਾ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਆਧਾਰਾ ॥੪॥

Kinhī kahi▫ā mai kulėh vadi▫ā▫ī.  Kinhī kahi▫ā bāh baho bẖā▫ī. Ko▫ī kahai mai dẖanėh pasārā.  Mohi ḏīn har har āḏẖārā.

||4||

 

Someone (kahiaa) says (mai) my (kulah-i) lineage has (vaddiaaee) greatness, i.e. I am from a high lineage. Someone (kahiaa) says he has (baah = arms) support of (bah-u) many (bhaaee) brothers.

(Koee) someone (kahai) says (mai) I have (pasaara) widespread (dhanah) wealth. I, a poor one rely on (aadhaara) support of the Almighty, i.e. I obey Divine commands and have the strength to overcome vices. 4.

 

ਕਿਨਹੀ ਘੂਘਰ ਨਿਰਤਿ ਕਰਾਈ ॥ ਕਿਨਹੂ ਵਰਤ ਨੇਮ ਮਾਲਾ ਪਾਈ ॥ ਕਿਨਹੀ ਤਿਲਕੁ ਗੋਪੀ ਚੰਦਨ ਲਾਇਆ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੫॥

Kinhī gẖūgẖar niraṯ karā▫ī.  Kinhū varaṯ nem mālā pā▫ī.  Kinhī ṯilak gopī cẖanḏan lā▫i▫ā.  Mohi ḏīn har har har ḏẖi▫ā▫i▫ā. ||5||

 

Someone worships by (ghoonghar = bells) wearing bell-anklets and (nirat-i = dance, karaaee = doing) dancing – in front of the deities; while someone observes (neym) regular (varat) fasts and/or (paaee) wearing (maala) rosary round the neck.

Someone (laaiaa) applies (tilak-u) frontal mark, on the forehead, of (gopi chandan) clay – from the pool where the milkmaids sacrificed themselves on being separated from Krishna of Mahabharata. I, a poor one (dhiaaiaa) fix attention (har-i har-i har-i – three ways) on Divine commands in thought, word and deed. 5.

 

ਕਿਨਹੀ ਸਿਧ ਬਹੁ ਚੇਟਕ ਲਾਏ ॥ ਕਿਨਹੀ ਭੇਖ ਬਹੁ ਥਾਟ ਬਨਾਏ ॥ ਕਿਨਹੀ ਤੰਤ ਮੰਤ ਬਹੁ ਖੇਵਾ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਹਰਿ ਸੇਵਾ ॥੬॥

Kinhī siḏẖ baho cẖetak lā▫e.  Kinhī bẖekẖ baho thāt banā▫e.  Kinhī ṯanṯ manṯ baho kẖevā.  Mohi ḏīn har har har sevā. ||6||

 

(Kinhi) someone (laaey) stages (bah-u) many (cheyttak = theatre plays) shows of (sidh) miracles. Someone (banaaey) makes (thaatt) display of (bah-u) many (bheykh = garbs) forms of religious devotion.

Someone (kheyva = cause to move – like a boat) conducts (bahu) many shows of (tant) charms and (mant) mantras. I, a poor one engage in (seyva = service) obedience to (har-i har-i har-i) the Almighty in thought, word and deed. 6.

 

ਕੋਈ ਚਤੁਰੁ ਕਹਾਵੈ ਪੰਡਿਤ ॥ ਕੋ ਖਟੁ ਕਰਮ ਸਹਿਤ ਸਿਉ ਮੰਡਿਤ ॥ ਕੋਈ ਕਰੈ ਆਚਾਰ ਸੁਕਰਣੀ ॥ ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਹਰਿ ਸਰਣੀ ॥੭॥

Ko▫ī cẖaṯur kahāvai pandiṯ.  Ko kẖat karam sahiṯ si▫o mandiṯ.  Ko▫ī karai ācẖār sukarṇī.  Mohi ḏīn har har har sarṇī. ||7||

 

Someone (kahaavai = wants to be called) claims to be (chatur-u = clever) a wise (pandit) priest and scholar; someone (manddit) adorns himself (siay) with (khatt-u) the six (karam) deeds – namely giving and receiving charity, doing and getting done Yagna or fire sacrifices, teaching and learning.

(Koee) someone (karai) performs (aachaar) deeds based on rites and superstitions and considers them (sukarni) virtuous deeds. (Moh-i) I, a poor one have placed myself (sarni = in sanctuary) in care/obedience of the Almighty in thought, word, and deed. 7.

 

ਸਗਲੇ ਕਰਮ ਧਰਮ ਜੁਗ ਸੋਧੇ ॥ ਬਿਨੁ ਨਾਵੈ ਇਹੁ ਮਨੁ ਨ ਪ੍ਰਬੋਧੇ ॥ ਕਹੁ ਨਾਨਕ ਜਉ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਬੂਝੀ ਤ੍ਰਿਸਨਾ ਮਹਾ ਸੀਤਲਾਇਆ ॥੮॥੧॥

Sagle karam ḏẖaram jug soḏẖe.  Bin nāvai ih man na parboḏẖe.  Kaho Nānak ja▫o sāḏẖsang pā▫i▫ā.  Būjẖī ṯarisnā mahā sīṯlā▫i▫ā. ||8||1||

 

I (sodhey) reflected on the value of (sagley) all (karam) rituals (dharam) prescribed as duty for (jug) all ages – Satyug, Tretayug, Duaaparyug and Kaliyug; But none (prbodhey) enlightened/convinced (ihu) this/my (man-u) mind.

(Kahu) says fifth Nanak: (Jau) when I (paaiaa) found (saadhsang-u) holy congregation – where Divine virtues and commands are praised and learnt to practice; my (trisna) craving (boojhi = quenched) was satisfied and the mind (mahaa) greatly (seetlaaiaa = cooled) pacified. 8. 1.

 

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Note: In this Shabad the fifth Guru mentions the numerous beneficences of the Creator and motivates the humans to acknowledge the benevolent Master and obey IT’s commands. One should follow the guru’s guidance in this regards to be at be at peace.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਇਸੁ ਪਾਨੀ ਤੇ ਜਿਨਿ ਤੂ ਘਰਿਆ ॥ ਮਾਟੀ ਕਾ ਲੇ ਦੇਹੁਰਾ ਕਰਿਆ ॥ ਉਕਤਿ ਜੋਤਿ ਲੈ ਸੁਰਤਿ ਪਰੀਖਿਆ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਜਿਨਿ ਤੂ ਰਾਖਿਆ ॥੧॥

Rāmkalī mėhlā 5.  Is pānī ṯe jin ṯū gẖari▫ā.  Mātī kā le ḏehurā kari▫ā.  Ukaṯ joṯ lai suraṯ parīkẖi▫ā.  Māṯ garabẖ mėh jin ṯū rākẖi▫ā. ||1||

 

C0mposition of the fifth Guru in Raga Raamkali. O Human being, the Creator (jin-i) who (ghariaa) formed you (tey) from (is-u = this) the (paani = water/fluid) semen of the father and egg of the mother; (ley) took and (kariaa) made (dehura/deyhi) body of (maattee) clay.

(Jin-i) who (lai) taking (jot-i = light/spirit) the soul, (ukat-i = reasoning) intellect and (surat-i) consciousness and (preekhiaa = examination) power to discern, and (raakhiaa) placed (too) you (mah-i) in (garabh) womb of (maat) the mother. 1.

 

ਰਾਖਨਹਾਰੁ ਸਮ੍ਹਾਰਿ ਜਨਾ ॥ ਸਗਲੇ ਛੋਡਿ ਬੀਚਾਰ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Rākẖanhār samĥār janā.  Sagle cẖẖod bīcẖār manā. ||1|| rahā▫o.

 

O (janaa = person) human being, keep that (raakhanhaar-u) protector (samhaar-i = carefully) in mind – and obey IT.

(Chhodd-i) leave (sagley) all other (beechaar) thoughts ideas – of worshipping gods/goddesses and rituals. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਦੀਏ ਤੁਧੁ ਬਾਪ ਮਹਤਾਰੀ ॥ ਜਿਨਿ ਦੀਏ ਭ੍ਰਾਤ ਪੁਤ ਹਾਰੀ ॥ ਜਿਨਿ ਦੀਏ ਤੁਧੁ ਬਨਿਤਾ ਅਰੁ ਮੀਤਾ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕਉ ਰਖਿ ਲੇਹੁ ਚੀਤਾ ॥੨॥

Jin ḏī▫e ṯuḏẖ bāp mėhṯārī.  Jin ḏī▫e bẖarāṯ puṯ hārī. Jin ḏī▫e ṯuḏẖ baniṯā ar mīṯā.  Ŧis ṯẖākur ka▫o rakẖ leho cẖīṯā. ||2||

 

One (jin-i) who (dee-ey) gave (tudh-u) you (baap) the father and (mahtaari) mother; who gave (bhraat = brothers) siblings, (put = sons) children (haari = keep green) to be happy in their company.

Who gave you (banita = wife) the spouse (ar-u) and (meetaa) friends; (rakh-i leyhu) keep (tis-u kau) that (tthaakur) Master (cheeta) in mind – live by IT’s virtues and commands. 2.

 

ਜਿਨਿ ਦੀਆ ਤੁਧੁ ਪਵਨੁ ਅਮੋਲਾ ॥ ਜਿਨਿ ਦੀਆ ਤੁਧੁ ਨੀਰੁ ਨਿਰਮੋਲਾ ॥ ਜਿਨਿ ਦੀਆ ਤੁਧੁ ਪਾਵਕੁ ਬਲਨਾ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕੀ ਰਹੁ ਮਨ ਸਰਨਾ ॥੩॥

Jin ḏī▫ā ṯuḏẖ pavan amolā.  Jin ḏī▫ā ṯuḏẖ nīr nirmola. Jin ḏī▫ā ṯuḏẖ pāvak balnā.  Ŧis ṯẖākur kī rahu man sarnā. ||3||

 

The Creator (jin-i) who (deeaa) gave (tudh-u) you (amola) the invaluable (pavan-u) air to breathe/live; who gave you (nirmola) the priceless (neer-u) water.

Who gave you (balna) fuel/firewood for (paavak-u) fire for use. O (man = mind) human being, (rah-u) be (saran = sanctuary) in care/obedience (ki) of (tis-u) that (tthaakur) Master. 3.

 

Note: The three elements air, water and fire/energy are essential for life.

 

ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਜਿਨਿ ਭੋਜਨ ਦੀਏ ॥ ਅੰਤਰਿ ਥਾਨ ਠਹਰਾਵਨ ਕਉ ਕੀਏ ॥ ਬਸੁਧਾ ਦੀਓ ਬਰਤਨਿ ਬਲਨਾ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕੇ ਚਿਤਿ ਰਖੁ ਚਰਨਾ ॥੪॥

Cẖẖaṯīh amriṯ jin bẖojan ḏī▫e.  Anṯar thān ṯẖėhrāvan ka▫o kī▫e. Basuḏẖā ḏī▫o barṯan balnā.  Ŧis ṯẖākur ke cẖiṯ rakẖ cẖarnā. ||4||

 

Who (dee-ey) gave you (amrit) the life-giving (bhojan) food of (chhateeh) thirty six types, i.e. of numerous types; (kee-ey) made (thaan = place) houses for you (tthahraavan) to stay (antar-i) in them.

Who (deeo) gave (basudhaa) the earth and (balna) wherewithal (bartan-i) for use; (rakh-u) keep (charna) the feet of (tis-u) that (tthaakur) Master (chit-i) in mind, i.e. be obedient to IT. 4.

 

ਪੇਖਨ ਕਉ ਨੇਤ੍ਰ ਸੁਨਨ ਕਉ ਕਰਨਾ ॥ ਹਸਤ ਕਮਾਵਨ ਬਾਸਨ ਰਸਨਾ ॥ ਚਰਨ ਚਲਨ ਕਉ ਸਿਰੁ ਕੀਨੋ ਮੇਰਾ ॥ ਮਨ ਤਿਸੁ ਠਾਕੁਰ ਕੇ ਪੂਜਹੁ ਪੈਰਾ ॥੫॥

Pekẖan ka▫o neṯar sunan ka▫o karnā.  Hasaṯ kamāvan bāsan rasnā.  Cẖaran cẖalan ka▫o sir kīno merā.  Man ṯis ṯẖākur ke pūjahu pairā. ||5||

 

Who gave (neytr) eyes (kau) to (peykhan) see, (karna) ears (kau) to (sunan) hear; (hast) hands (kamaavan) for work, (baasan = smelling faculty) nose to smell and (rasna) tongue to taste and speak.

Who gave (Charan) feet (kau) to (chalan) walk and (keeno) made (sir-u) the head (m-era/mer = Sumer mountain) above all these. O (man = mind) human being, (poojahu) worship (paira) the feet of, i.e. ever obey instructions of (tis-u) that Master – as given to the soul. 5.

 

ਅਪਵਿਤ੍ਰ ਪਵਿਤ੍ਰੁ ਜਿਨਿ ਤੂ ਕਰਿਆ ॥ ਸਗਲ ਜੋਨਿ ਮਹਿ ਤੂ ਸਿਰਿ ਧਰਿਆ ॥ ਅਬ ਤੂ ਸੀਝੁ ਭਾਵੈ ਨਹੀ ਸੀਝੈ ॥ ਕਾਰਜੁ ਸਵਰੈ ਮਨ ਪ੍ਰਭੁ ਧਿਆਈਜੈ ॥੬॥

Apviṯar paviṯar jin ṯū kari▫ā.  Sagal jon mėh ṯū sir ḏẖari▫ā.  Ab ṯū sījẖ bẖāvai nahī sījẖai.  Kāraj savrai man parabẖ ḏẖi▫ā▫ījai. ||6||

 

(Jin-i) who (kariaa) made you (pivtr-u) clean from (apivtr) unclean, i.e. from the womb to this body; (dhariaa = placed) made (too) you- of human form – (sir-i = head) sublime (mah-i) amongst (sagal) all (jon-i) life–forms.

It is up to you (bhaavai) whether (too) you (seejh-u) succeed or (nahi) do not (seejhai) succeed – in making this human birth a success by attaining union with the Creator. Remember, (kaaraj-u = purpose) this objective (savrai = made right) is achieved by (dhiaaeejai) paying attention to virtues and commands of (prabh-u) the Almighty. 6.

 

ਈਹਾ ਊਹਾ ਏਕੈ ਓਹੀ ॥ ਜਤ ਕਤ ਦੇਖੀਐ ਤਤ ਤਤ ਤੋਹੀ ॥ ਤਿਸੁ ਸੇਵਤ ਮਨਿ ਆਲਸੁ ਕਰੈ ॥ ਜਿਸੁ ਵਿਸਰਿਐ ਇਕ ਨਿਮਖ ਨ ਸਰੈ ॥੭॥

Īhā ūhā ekai ohī.  Jaṯ kaṯ ḏekẖī▫ai ṯaṯ ṯaṯ ṯohī. Ŧis sevaṯ man ālas karai.  Jis visri▫ai ik nimakẖ na sarai. ||7||

 

(Ohi = that) the Almighty (eykai) alone can help (eehaa) here and (ooha = there) in the hereafter. O Almighty, (jat kat) wherever we (deykheeai) see (tat tat) there everywhere (tohi) You pervade.

But (man-i) in the mind, the human being (karai = does/shows, alas-u = laziness) is indifferent to (seyvat = serve) obey (tis-u) that Master; by (visriai) forgetting/ignoring (jis-u) whom, not (nimakh) a bit (sarai) works out, i.e. the objective of human birth is not achieved. 7.

 

ਹਮ ਅਪਰਾਧੀ ਨਿਰਗੁਨੀਆਰੇ ॥ ਨਾ ਕਿਛੁ ਸੇਵਾ ਨਾ ਕਰਮਾਰੇ ॥ ਗੁਰੁ ਬੋਹਿਥੁ ਵਡਭਾਗੀ ਮਿਲਿਆ ॥ ਨਾਨਕ ਦਾਸ ਸੰਗਿ ਪਾਥਰ ਤਰਿਆ ॥੮॥੨॥

Ham aprāḏẖī nirgunī▫āre.  Nā kicẖẖ sevā nā karmāre. Gur bohith vadbẖāgī mili▫ā.  Nānak ḏās sang pāthar ṯari▫ā. ||8||2||

 

O Almighty, (ham) we (nirguneeaarey) virtue-less creatures are (apraadhi) guilty; we neither carry out (kichh-u) any of (seva = service) Your instructions nor have (karmaarey) deeds – good deeds – which could take us across the world-ocean to You.

(Vaddbhaagi) by good fortune I (miliaa) found the guru, (bohith) the ship, and (sang-i) in company of (daas = servants) the guru’s followers (paathar = stone) the transgressor is being (tariaa) ferried across, says fifth Nanak. 8. 2.

 

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Note: In this Shabad, the fifth Guru lists the various pursuits people are engaged in, some positive some negative, but none leads a complete life. Those who have the Almighty in mind, live by IT’s instructions to the soul carrying out all duties connected with their respective roles allotted by the Creator. The Guru says that the creatures do not choose their paths but go on those the Creator puts them on.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਰੰਗ ਰਸ ਰੂਪ ॥

Rāmkalī mėhlā 5.  Kāhū bihāvai rang ras rūp.

 

Composition of the fifth Guru in Raag Raamkali. (Kaahoo) someone (bihaavai) passes life engaged in (rang) merry-making, (ras = taste) eating or paying attention to (roop) looks – physical strength or beauty.

 

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ਕਾਹੂ ਬਿਹਾਵੈ ਮਾਇ ਬਾਪ ਪੂਤ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਰਾਜ ਮਿਲਖ ਵਾਪਾਰਾ ॥ ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਨਾਮ ਅਧਾਰਾ ॥੧॥

Kāhū bihāvai mā▫e bāp pūṯ.  Kāhū bihāvai rāj milakẖ vāpārā.  Sanṯ bihāvai har nām aḏẖārā. ||1||

 

(Kaahoo) someone (bihaavai) spends life as (maaey) mother, (baap) father or (poot = son) child. Someone spends life managing (raaj = kingdom) authority, (milakh) estate and (vaapaara) business. (Sant = saint) a seeker spends life with (naam) virtues and commands of the Almighty as (adhaara) support, i.e. as guide for life. 1.

 

ਰਚਨਾ ਸਾਚੁ ਬਨੀ ॥ ਸਭ ਕਾ ਏਕੁ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥

Racẖnā sācẖ banī.  Sabẖ kā ek ḏẖanī. ||1|| rahā▫o.

 

(Rachna) creation (banee) made by the Creator is (saach-u) real – and we should play our role in it – not forsake it; there is (ek-u) only One (dhani) Master – all should obey IT. 1.

(Rahaau) pause and reflect on this.

 

ਕਾਹੂ ਬਿਹਾਵੈ ਬੇਦ ਅਰੁ ਬਾਦਿ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਰਸਨਾ ਸਾਦਿ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਲਪਟਿ ਸੰਗਿ ਨਾਰੀ ॥ ਸੰਤ ਰਚੇ ਕੇਵਲ ਨਾਮ ਮੁਰਾਰੀ ॥੨॥

Kāhū bihāvai beḏ ar bāḏ.  Kāhū bihāvai rasnā sāḏ. Kāhū bihāvai lapat sang nārī.  Sanṯ racẖe keval nām murārī. ||2||

 

(Kahoo) someone spends life reading (beyd = Vedas) the scriptures (ar-u) and getting into (baad-u) arguments – to display knowledge. Someone spends life (saad-i = in taste) satisfying taste of (rasna) the tongue, i.e. lives to eat.

Someone spends life (lapatt-i = clinging) indulging (sang-i) with (naari) women. (Sant) the seekers (rachey = are used to) remain engrossed (keyval) only in living by Naam of (muraari = killer of demon Mur – metaphor for) the Almighty – the destroyer of evil. 2.

 

ਕਾਹੂ ਬਿਹਾਵੈ ਖੇਲਤ ਜੂਆ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਅਮਲੀ ਹੂਆ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਪਰ ਦਰਬ ਚੁਰਾਏ ॥ ਹਰਿ ਜਨ ਬਿਹਾਵੈ ਨਾਮ ਧਿਆਏ ॥੩॥

Kāhū bihāvai kẖelaṯ jū▫ā.  Kāhū bihāvai amlī hū▫ā.  Kāhū bihāvai par ḏarab cẖorā▫e.  Har jan bihāvai nām ḏẖi▫ā▫e. ||3||

 

Someone spends life (kheylat) playing (jooaa = gambling) games of chance. Someone spends life (hooaa) being (amli) an addict to a drug/intoxicant.

Someone spends life (churaaey) stealing (darab = wealth) things of (par) others; (jan = servant) a seeker of (har-i) the Almighty spends life (dhiaaey = focusing attention) in obedience to (naam) Divine virtues and commands. 3.

 

ਕਾਹੂ ਬਿਹਾਵੈ ਜੋਗ ਤਪ ਪੂਜਾ ॥ ਕਾਹੂ ਰੋਗ ਸੋਗ ਭਰਮੀਜਾ ॥ ਕਾਹੂ ਪਵਨ ਧਾਰ ਜਾਤ ਬਿਹਾਏ ॥ ਸੰਤ ਬਿਹਾਵੈ ਕੀਰਤਨੁ ਗਾਏ ॥੪॥

Kāhū bihāvai jog ṯap pūjā.  Kāhū rog sog bẖarmījā.  Kāhū pavan ḏẖār jāṯ bihā▫e.  Sanṯ bihāvai kīrṯan gā▫e. ||4||

 

Someone spends life engaged in (jog) Yoga, (tap) austerities or (pooja) worship – of deities. Someone (bharmeeja = wanders) runs around attending to (rog) illness and (sog) sorrow.

Someone’s life (jaat = goes, bihaaey = passing) is spent in (pavan = air, dhaar = support) breath control, i.e. Pranayama or other activities of Hatth Yoga. (Sant) a seeker spends life (gaa-e = singing) praising – and emulating (keertan-u) virtues of the Almighty. 4.

ਕਾਹੂ ਬਿਹਾਵੈ ਦਿਨੁ ਰੈਨਿ ਚਾਲਤ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਸੋ ਪਿੜੁ ਮਾਲਤ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਬਾਲ ਪੜਾਵਤ ॥ ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਜਸੁ ਗਾਵਤ ॥੫॥

Kāhū bihāvai ḏin rain cẖālaṯ.  Kāhū bihāvai so piṛ mālaṯ.  Kāhū bihāvai bāl paṛāvaṯ.  Sanṯ bihāvai har jas gāvaṯ. ||5||

 

Someone spends life (chaalat) moving (din-u) day and (rain-i) night; someone passes time (maalat) occupying (so) that (pirr) place – where s/he settles down once for all.

Someone spends life (parraavat) teaching (baal) children. The seeker spends life (gaavat = singing) praising (jas-u = glory) virtues of (har-i) the Almighty, and emulating them. 5.

 

ਕਾਹੂ ਬਿਹਾਵੈ ਨਟ ਨਾਟਿਕ ਨਿਰਤੇ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਜੀਆਇਹ ਹਿਰਤੇ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਰਾਜ ਮਹਿ ਡਰਤੇ ॥ ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਜਸੁ ਕਰਤੇ ॥੬॥

Kāhū bihāvai nat nātik nirṯe.  Kāhū bihāvai jī▫ā▫ih hirṯe. Kāhū bihāvai rāj mėh darṯe.  Sanṯ bihāvai har jas karṯe. ||6||

 

Someone spends life performing (naattik) drama or, as (natt) a dancer, (nirtey) dancing. Someone spends life (hirtey) killing (jeeaaih = creatures) people.

Someone (mah-i) in (raaj = kingdom) authority – commits transgressions and (ddartey) remains fearful. (Sant) a seeker passes life (kartey = doing, jas-u = glorification) praising virtues of (har-i) the Almighty – and emulating them. 6.

 

ਕਾਹੂ ਬਿਹਾਵੈ ਮਤਾ ਮਸੂਰਤਿ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਸੇਵਾ ਜਰੂਰਤਿ ॥ ਕਾਹੂ ਬਿਹਾਵੈ ਸੋਧਤ ਜੀਵਤ ॥ ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਰਸੁ ਪੀਵਤ ॥੭॥

Kāhū bihāvai maṯā masūraṯ.  Kāhū bihāvai sevā jarūraṯ.  Kāhū bihāvai soḏẖaṯ jīvaṯ.  Sanṯ bihāvai har ras pīvaṯ. ||7||

 

Someone passes life in making (mataa) resolutions and (masoorat-i) in consultations – guiding others. Someone spends life (seyva) serving those (jaroorat-i) with needs.

Someone spends time (jeevat) living (sodhat) repairing. The seeker spends life (peevat) drinking (ras-u) elixir, i.e. being aware and emulating virtues, of (har-i) the Almighty. 7.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਗਾਨਾ ॥ ਨਾ ਕੋ ਮੂੜੁ ਨਹੀ ਕੋ ਸਿਆਨਾ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਦੇਵੈ ਨਾਉ ॥ ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਉ ॥੮॥੩॥

Jiṯ ko lā▫i▫ā ṯiṯ hī lagānā.  Nā ko mūṛ nahī ko si▫ānā.  Kar kirpā jis ḏevai nā▫o.  Nānak ṯā kai bal bal jā▫o. ||8||3||

 

There is nothing in hands of the creatures. (Jit-u) whatever way (ko) someone (laaiaa) is engaged by the Almighty, in (tit) that (hi) alone s/he (lagaana) engages; there is neither (ko) anyone (moorr-u) foolish nor (siaana) wise, i.e. everything happens by natural laws.

One (jis-u) whom the Almighty (kar-i kirpa) kindly (deyvai = gives) imparts awareness of (naau = naam) Divine virtues and commands – as guide and s/he follows them, I (bal-i bal-i jaau = am sacrifice to) adore (ta kai) that person – for earning Divine grace – , says fifth Nanak. 8. 3.