SGGS pp 982-983, Natt M: 4, Asttpadees 4-6.
ਨਟ ਮਹਲਾ ੪ ॥ ਰਾਮ ਗੁਰ ਸਰਨਿ ਪ੍ਰਭੂ ਰਖਵਾਰੇ ॥ ਜਿਉ ਕੁੰਚਰੁ ਤਦੂਐ ਪਕਰਿ ਚਲਾਇਓ ਕਰਿ ਊਪਰੁ ਕਢਿ ਨਿਸਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Nat mėhlā 4. Rām gur saran parabẖū rakẖvāre. Ji▫o kuncẖar ṯaḏū▫ai pakar cẖalā▫i▫o kar ūpar kadẖ nisṯāre. ||1|| rahā▫o.
Composition of the fourth Guru in Raga Natt. O (raam prabhoo) Almighty Master, one whom You lead to (saran-i = in sanctuary) guidance and obedience of the guru, You (rakhvaarey) protect him/her from vices.
(Jiau) like the story goes, when (tadooai) the panther (pakar-i) seized and (chalaaio = moved) dragged (kunchar-u) the elephant into water, You (kar-i = made, oopar-u = up) pulled it out, (kaddh-i) took it out and (nistaarey) saved it – when it prayed to You. 1.
(Rahaau) pause and reflect on this.
ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਬਹੁਤੁ ਅਤਿ ਨੀਕੇ ਮਨਿ ਸਰਧਾ ਕਰਿ ਹਰਿ ਧਾਰੇ ॥ ਮੇਰੇ ਪ੍ਰਭਿ ਸਰਧਾ ਭਗਤਿ ਮਨਿ ਭਾਵੈ ਜਨ ਕੀ ਪੈਜ ਸਵਾਰੇ ॥੧॥
Parabẖ ke sevak bahuṯ aṯ nīke man sarḏẖā kar har ḏẖāre. Mere parabẖ sarḏẖā bẖagaṯ man bẖāvai jan kī paij savāre. ||1||
(Seyvak) servants of, i.e. those who obey, (prabh) the Almighty are (bahut-u at-i) highly (neekey = good) praise-worthy: they (dhaarey) keep (har-i) the Almighty in mind (kar-i) with (sardhaa = faith) devotion.
(Sardhaa) devotion of (bhagat-i) the devotees (bhaavai) pleases (man-i) the mind of (prabh-i) of the Master (meyrey = my) of all; and IT (svaarey) preserves (paij) the honor (ki) of (jan = servant) the devotees. 1.
ਹਰਿ ਹਰਿ ਸੇਵਕੁ ਸੇਵਾ ਲਾਗੈ ਸਭੁ ਦੇਖੈ ਬ੍ਰਹਮ ਪਸਾਰੇ ॥ ਏਕੁ ਪੁਰਖੁ ਇਕੁ ਨਦਰੀ ਆਵੈ ਸਭ ਏਕਾ ਨਦਰਿ ਨਿਹਾਰੇ ॥੨॥
Har har sevak sevā lāgai sabẖ ḏekẖai barahm pasāre. Ėk purakẖ ik naḏrī āvai sabẖ ekā naḏar nihāre. ||2||
(Seyvak-u = servant) a devotee of (har-i har-i) the Almighty (laagai = attaches) loves (seyva = service) living by Divine virtues and commands and (deykhai) sees (brahm) the Creator pervading (sabh-u) the whole (pasaarey = expanse) universe.
There is only (eyk-u) One (purakh-u) all pervasive Master, and that (ik-u) One (nadar-i aavai) is seen everywhere (nihaarey) watching everyone with (eyka) one (nadar-i) sight, i.e. treats all equally – based on deeds. 2.
ਹਰਿ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਰਵਿਆ ਸਭ ਠਾਈ ਸਭੁ ਚੇਰੀ ਜਗਤੁ ਸਮਾਰੇ ॥ ਆਪਿ ਦਇਆਲੁ ਦਇਆ ਦਾਨੁ ਦੇਵੈ ਵਿਚਿ ਪਾਥਰ ਕੀਰੇ ਕਾਰੇ ॥੩॥
Har parabẖ ṯẖākur ravi▫ā sabẖ ṯẖā▫ī sabẖ cẖerī jagaṯ samāre. Āp ḏa▫i▫āl ḏa▫i▫ā ḏān ḏevai vicẖ pāthar kīre kāre. ||3||
(Har-i) the Almighty (prabh-u, tthaakur-u) Master (raviaa = pervasive) is present at (sabh) all (tthaaee) places and (samaraey) takes care of (sabh-u) the whole (jagat-u) world like a master looks after (cheyri) the servants.
(Aap-i = self) the Almighty is (daiaal-u) compassionate and (daiaa) showing compassion, IT (deyvai = gives) reaches (daan-u = alms) the wherewithal even to (keerey) the worms (kaarey) created (vich-i) in (paathar = stone) rocks. 3.
ਅੰਤਰਿ ਵਾਸੁ ਬਹੁਤੁ ਮੁਸਕਾਈ ਭ੍ਰਮਿ ਭੂਲਾ ਮਿਰਗੁ ਸਿੰਙ੍ਹਾਰੇ ॥ ਬਨੁ ਬਨੁ ਢੂਢਿ ਢੂਢਿ ਫਿਰਿ ਥਾਕੀ ਗੁਰਿ ਪੂਰੈ ਘਰਿ ਨਿਸਤਾਰੇ ॥੪॥
Anṯar vās bahuṯ muskā▫ī bẖaram bẖūlā mirag sińhāre. Ban ban dẖūdẖ dẖūdẖ fir thākī gur pūrai gẖar nisṯāre. ||4||
(Mirag-u) the deer has (bahut-u) the greatly (muskaaee) fragrant musk (vaas-u = resident) present (antar-i) in it but (bhram-i) in delusion, (bhoola) goes astray and wanders (singnhaarey) smelling in bushes to find it.
Similarly, the human (ddhooddhi-i ddhooddh-i) keeps searching for God (ban-u ban-u) from jungle to jungle until s/he (thaakee) gets tired and seeks (poorai) the perfect guru’s guidance, who shows that the Almighty is present within and (nistaarey) emancipates from wandering – in life and from rebirth on death. 4.
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
Baṇī gurū gurū hai baṇī vicẖ baṇī amriṯ sāre. Gur baṇī kahai sevak jan mānai parṯakẖ gurū nisṯāre. ||5||
(Baanee) the Divine word is the guru, and the guru (hai) is (baanee) the word, i.e. the guru is teaching and not person of the guru; the Sikh (saarey) finds (amrit-u) the life-giving elixirs/instructions are present in (baanee) the Divine word or the guru’s teachings.
If (jan-u) the humble (seyvak-u = servant) Sikh (maanai) accepts and obeys what the guru’s (baanee) teaching (kahai) says, then the guru (partakh-i = directly) manifestly (nistaarey) emancipates him/her – from vices in life and from rebirth after death. 5.
ਸਭੁ ਹੈ ਬ੍ਰਹਮੁ ਬ੍ਰਹਮੁ ਹੈ ਪਸਰਿਆ ਮਨਿ ਬੀਜਿਆ ਖਾਵਾਰੇ ॥ ਜਿਉ ਜਨ ਚੰਦ੍ਰਹਾਂਸੁ ਦੁਖਿਆ ਧ੍ਰਿਸਟਬੁਧੀ ਅਪੁਨਾ ਘਰੁ ਲੂਕੀ ਜਾਰੇ ॥੬॥
Sabẖ hai barahm barahm hai pasri▫ā man bīji▫ā kẖāvāre. Ji▫o jan cẖanḏar▫hāʼns ḏukẖi▫ā ḏẖaristbuḏẖī apunā gẖar lūkī jāre. ||6||
(Brahm-u) the Creator is the Creator of (sabh-u) everyone/thing, (pasriaa) is present in everything/where and watches the creatures; whatever they (beejiaa) sow in their (man-i) in minds, the Creator (khaavaarey = gives to eat) gives them that, i.e. the Creator makes them face the consequences of their thoughts and deeds.
(Jiau) like the story goes, Dhristtbudh sought (dukhaaiaa = caused pain) to kill (jan) the humble Chandrhaans but (jaarey) burnt his (apuna) own (ghar-u) home with that (looki) fire of jealousy – he killed his own son, whom he wanted to install as the king after killing the former. 6.
ਪ੍ਰਭ ਕਉ ਜਨੁ ਅੰਤਰਿ ਰਿਦ ਲੋਚੈ ਪ੍ਰਭ ਜਨ ਕੇ ਸਾਸ ਨਿਹਾਰੇ ॥ ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ਜਨ ਪੀਛੈ ਜਗੁ ਨਿਸਤਾਰੇ ॥੭॥
Parabẖ ka▫o jan anṯar riḏ locẖai parabẖ jan ke sās nihāre. Kirpā kirpā kar bẖagaṯ driṛ▫ā▫e jan pīcẖẖai jag nisṯāre. ||7||
(Jan-u = servant) a devotee (kau) of (prabh) the Almighty (lochai) yearns for IT (ainatr-i) in mind, and (prabh) the Master (nihaarey) watches all (saas) breaths (key) of, i.e. takes care of, (jan) the devotee.
IT (kar-i) shows (kripa kripa) kindness forever and (drirraaey) creates firm commitment for (bhagat-i) devotion, i.e. motivates to emulate IT’s virtues and obey IT’s commands; IT also (nistaarey) saves (jag-u = world) those who (peechhai = behind) follow the devotee. 7.
ਆਪਨ ਆਪਿ ਆਪਿ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਪ੍ਰਭੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਵਾਰੇ ॥ ਜਨ ਨਾਨਕ ਆਪੇ ਆਪਿ ਸਭੁ ਵਰਤੈ ਕਰਿ ਕ੍ਰਿਪਾ ਆਪਿ ਨਿਸਤਾਰੇ ॥੮॥੪॥
Āpan āp āp parabẖ ṯẖākur parabẖ āpe sarisat savāre. Jan Nānak āpe āp sabẖ varṯai kar kirpā āp nisṯāre. ||8||4||
(Prabh-u) the Almighty (tthaakur-u) Master exists (aapan aap-i) by the self, i.e. is self-existent, and (prabh-u) IT (aap-i) IT-self causes (sristt-i= universe) the creatures (savaarey = transforms) to act righteously.
IT is (aapey) by IT-self, and is also (aapey) IT-self (vartai) present (sabh-u) everywhere – and watches; IT (kar-i kripa) is kind to (aap-i) IT-self (nistaarey) emancipate – those who live by IT’s commands, says (jan) humble fourth Nanak. 8. 4.
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ਨਟ ਮਹਲਾ ੪ ॥ ਰਾਮ ਕਰਿ ਕਿਰਪਾ ਲੇਹੁ ਉਬਾਰੇ ॥ ਜਿਉ ਪਕਰਿ ਦ੍ਰੋਪਤੀ ਦੁਸਟਾਂ ਆਨੀ ਹਰਿ ਹਰਿ ਲਾਜ ਨਿਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Nat mėhlā 4. Rām kar kirpā leho ubāre. Ji▫o pakar ḏaropaṯī ḏustāʼn ānī har har lāj nivāre. ||1|| rahā▫o.
Composition of the fourth Guru in Raga Natt. (Raam) Almighty, please (kar-i kirpa) be kind and (leyhu ubaarey) protect me from succumbing to temptations – it is Your tradition to protect Your devotees.
(Jiau) like the story in the Mahabharata that (dropti) Draupadi (pakar-i = caught) came in control of (dusttaa’n) the evil people and was (aani) brought – to the court of Dusaashana and was sought to be publically disrobed – but You (har-i har-i) the Almighty (nivaarey) kept her away from suffering that (laaj) shame – by not letting that happen by keep giving her continuous cover. 1.
(Rahaau) pause and reflect on this.
ਕਰਿ ਕਿਰਪਾ ਜਾਚਿਕ ਜਨ ਤੇਰੇ ਇਕੁ ਮਾਗਉ ਦਾਨੁ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰ ਕੀ ਨਿਤ ਸਰਧਾ ਲਾਗੀ ਮੋ ਕਉ ਹਰਿ ਗੁਰੁ ਮੇਲਿ ਸਵਾਰੇ ॥੧॥
Kar kirpā jācẖik jan ṯere ik māga▫o ḏān pi▫āre. Saṯgur kī niṯ sarḏẖā lāgī mo ka▫o har gur mel savāre. ||1||
O (piaarey) beloved (har-i) Almighty, please (kar-i kirpa) be kind, I (teyrey) Your (jaachik = beggars, jan = servants) devotee/seeker (maagau) ask this (ik-u) one (daan-u) benediction;
I (nit) ever (laagi = developed) have (sardha) longing for following the teachings (ki) of (satigur) the true guru; please (mel-i) lead me to (gur-u) the guru and fulfil my wish – to follow his teachings, and find You. 1.
ਸਾਕਤ ਕਰਮ ਪਾਣੀ ਜਿਉ ਮਥੀਐ ਨਿਤ ਪਾਣੀ ਝੋਲ ਝੁਲਾਰੇ ॥ ਮਿਲਿ ਸਤਸੰਗਤਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਕਢਿ ਮਾਖਨ ਕੇ ਗਟਕਾਰੇ ॥੨॥
Sākaṯ karam pāṇī ji▫o mathī▫ai niṯ pāṇī jẖol jẖulāre. Mil saṯsangaṯ param paḏ pā▫i▫ā kadẖ mākẖan ke gatkāre. ||2||
(Jiau) as is (karam = job) practice of (saakat = worshipper of Shakti) one who turns away from God (matheeai) to churn (paani) water – but wishing to obtain butter, i.e. to find the Almighty without obeying IT – s/he (nit) ever (jhol-i jhulaarey = shakes) churns (paani) water, i.e. engages in fruitless pursuits.
But one who (mil-i) joins (satsangat-i) the holy congregation, – s/he churns the mind to reflect on Divine virtues and commands within and – (paaiaa) attains (param) the supreme/sublime (pad-u) status – of finding the Almighty, like when one churns curd s/he (kaddh-i = takes out) obtains and (gattkaarey) enjoys eating mouthfuls (key = of) the butter, i.e. becomes aware of Naam and practices it. 2.
ਨਿਤ ਨਿਤ ਕਾਇਆ ਮਜਨੁ ਕੀਆ ਨਿਤ ਮਲਿ ਮਲਿ ਦੇਹ ਸਵਾਰੇ ॥
Niṯ niṯ kā▫i▫ā majan kī▫ā niṯ mal mal ḏeh savāre.
People (nit nit) forever (keeaa = do, majan-u = bath) bathe and (nit) ever (mali mal-i) rub (deyh) the body clean to (savaarey) make it look good.
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ਮੇਰੇ ਸਤਿਗੁਰ ਕੇ ਮਨਿ ਬਚਨ ਨ ਭਾਏ ਸਭ ਫੋਕਟ ਚਾਰ ਸੀਗਾਰੇ ॥੩॥
Mere saṯgur ke man bacẖan na bẖā▫e sabẖ fokat cẖār sīgāre. ||3||
But if s/he (na bhaaey = does not like) does not go by (bachan = words) teachings (meyrey = my) the (satigur) true guru, then (sabh) all (chaar) beautifying (seegaarey) adornments, i.e. the rituals by which s/he tries to impress, are (phokatt) useless – because s/he will not obtain acceptance for union with the Almighty by these. 3.
ਮਟਕਿ ਮਟਕਿ ਚਲੁ ਸਖੀ ਸਹੇਲੀ ਮੇਰੇ ਠਾਕੁਰ ਕੇ ਗੁਨ ਸਾਰੇ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਮੇਰੇ ਪ੍ਰਭ ਭਾਈ ਮੈ ਸਤਿਗੁਰ ਅਲਖੁ ਲਖਾਰੇ ॥੪॥
Matak matak cẖal sakẖī sahelī mere ṯẖākur ke gun sāre. Gurmukẖ sevā mere parabẖ bẖā▫ī mai saṯgur alakẖ lakẖāre. ||4||
O my (sakhee) friend, (saarey) remember and live by (gun) virtues of (tthaakur) Master (chal-u) walk (mattak-i mattak-i) with swagger, i.e. you will have confidence.
(Seyva) service done, i.e. living by virtues and commands of the Almighty, (gurmukh-i) as taught by the guru (bhaaee) is liked by (prabh) the Almighty Master (meyrey = my) of all, since (satigur) the true guru (lakhaarey = shows) gives understanding of virtues and commands of (alakh-u) the Ineffable Master. 4.
ਨਾਰੀ ਪੁਰਖੁ ਪੁਰਖੁ ਸਭ ਨਾਰੀ ਸਭੁ ਏਕੋ ਪੁਰਖੁ ਮੁਰਾਰੇ ॥ ਸੰਤ ਜਨਾ ਕੀ ਰੇਨੁ ਮਨਿ ਭਾਈ ਮਿਲਿ ਹਰਿ ਜਨ ਹਰਿ ਨਿਸਤਾਰੇ ॥੫॥
Nārī purakẖ purakẖ sabẖ nārī sabẖ eko purakẖ murāre. Sanṯ janā kī ren man bẖā▫ī mil har jan har nisṯāre. ||5||
(Naari) woman and (purakh-u) man, (sabh) every (purakh-u) man (naari) woman (sabh-u) everywhere is created by (eyko) the One (muraarey) Almighty who is (purakh-u) present everywhere.
Those who in their (man-i) minds (bhaaee) like (reyn) dust of the feet (ki) of (sant = saintly, janaaa = persons) the seekers is, i.e. those who, (mil-i) meet and follow the example of (jan = servants) seekers of (har-i) the Almighty, (har-i) the Almighty (nistaarey) ferries them also across the world-ocean. 5.
ਗ੍ਰਾਮ ਗ੍ਰਾਮ ਨਗਰ ਸਭ ਫਿਰਿਆ ਰਿਦ ਅੰਤਰਿ ਹਰਿ ਜਨ ਭਾਰੇ ॥ ਸਰਧਾ ਸਰਧਾ ਉਪਾਇ ਮਿਲਾਏ ਮੋ ਕਉ ਹਰਿ ਗੁਰ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੬॥
Garām garām nagar sabẖ firi▫ā riḏ anṯar har jan bẖāre. Sarḏẖā sarḏẖā upā▫e milā▫e mo ka▫o har gur gur nisṯāre. ||6||
One (phiriaa) wanders (graam graam = village to village) all villages and (sabh) all (nagar) towns searching for the Almighty but does not find IT; (har-i jan) the seekers (bhaare/bhaaley) search and find IT (antar-i) in (rid) the mind.
(Har-i) the Almighty (upaaey) created (sardhaa sardhaa) faith and (milaaey = cause to meet) led (mo kau) me to (gur) the guru; (gur-i) the guru (nistaarey) has ferried me across the world-ocean, i.e. has taught me how to overcome vices. 6.
ਪਵਨ ਸੂਤੁ ਸਭੁ ਨੀਕਾ ਕਰਿਆ ਸਤਿਗੁਰਿ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਨਿਜ ਘਰਿ ਜਾਇ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਆ ਬਿਨੁ ਨੈਨਾ ਜਗਤੁ ਨਿਹਾਰੇ ॥੭॥
Pavan sūṯ sabẖ nīkā kari▫ā saṯgur sabaḏ vīcẖāre. Nij gẖar jā▫e amriṯ ras pī▫ā bin nainā jagaṯ nihāre. ||7||
I (kariaa) made (soot-u = string) the series of (sabh) all (pavan = air) breaths, i.e. my life, (neeka = good) successful, by (beechaarey) contemplating (sabad-u = word) teachings (satigur-i) of the true guru.
(Jaaey) going to (nij) own (ghar) home, I (peeaa) drank (amrit) the life-giving (ras-u) elixir, i.e. my mind has stopped wandering and become steady and experiences Naam within; I (nihaarey) see (jagat-u) the world (bin-u) without (naina) the eyes, i.e. perceive the Formless Almighty everywhere. 7.
ਤਉ ਗੁਨ ਈਸ ਬਰਨਿ ਨਹੀ ਸਾਕਉ ਤੁਮ ਮੰਦਰ ਹਮ ਨਿਕ ਕੀਰੇ ॥ ਨਾਨਕ ਕ੍ਰਿਪਾ ਕਰਹੁ ਗੁਰ ਮੇਲਹੁ ਮੈ ਰਾਮੁ ਜਪਤ ਮਨੁ ਧੀਰੇ ॥੮॥੫॥
Ŧa▫o gun īs baran nahī sāka▫o ṯum manḏar ham nik kīre. Nānak kirpā karahu gur melhu mai rām japaṯ man ḏẖīre. ||8||5||
O (Ees) Master, I (na saakau) cannot (baran-i) describe (tau) Your (gun) virtues – it is beyond me, for, – (tum) You are great like (mandar) a house and (ham) I (nik) a small (keerey) worm, i.e. You are deep in virtues and I am ignorant.
Please (kripa karh-u) be kind to (meylhu = cause to meet) lead me to (gur) the guru, so that – with his guidance – (mai) I (japat) remember and live by virtues of (raam-u) the Almighty and my (man) mind (dheerey) obtains solace, says fourth Nanak. 8. 5.
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ਨਟ ਮਹਲਾ ੪ ॥ ਮੇਰੇ ਮਨ ਭਜੁ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥ ਹਮ ਪਾਪੀ ਬਹੁ ਨਿਰਗੁਣੀਆਰੇ ਕਰਿ ਕਿਰਪਾ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Nat mėhlā 4. Mere man bẖaj ṯẖākur agam apāre. Ham pāpī baho nirguṇī▫āre kar kirpā gur nisṯāre. ||1|| rahā▫o.
Composition of the fourth Guru in Raga Natt. O (meyrey) my (man) mind, (bhaj-u) praise and learn to obey – and find – (tthaakur) the Master who is otherwise (agam) beyond reach/comprehension and is (apaarey) Infinite.
For (ham) we humans are (paapi) transgressors (bahu = greatly, nirguneeaarey = faulty) full of faults; only when (gur-i) the guru (kar-i kirpa) kindly guides us and we follow him, can we (nistaarey = ferried) be enabled to overcome vices in the world-play – and thus hope to find the Almighty. 1.
(Rahaau) pause and reflect on this.
ਸਾਧੂ ਪੁਰਖ ਸਾਧ ਜਨ ਪਾਏ ਇਕ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਿਆਰੇ ॥ ਰਾਮ ਨਾਮੁ ਧਨੁ ਪੂਜੀ ਦੇਵਹੁ ਸਭੁ ਤਿਸਨਾ ਭੂਖ ਨਿਵਾਰੇ ॥੧॥
Sāḏẖū purakẖ sāḏẖ jan pā▫e ik bin▫o kara▫o gur pi▫āre. Rām nām ḏẖan pūjī ḏevhu sabẖ ṯisnā bẖūkẖ nivāre. ||1||
O (piaarey) dear Almighty guru, I (karau) make this (ik) one (binau) supplication to You; please lead me to (paaey) find (saadhoo = guru, purakh = person) the guru and (saadh jan = saintly people) holy congregation – to learn from, and follow them.
Please (deyvhu = give) impart me (dhan-u = wealth, pooji = finance capital) the resource of awareness of (naam) virtues and commands of (raam) the Almighty, which can (nivaarey = drive away) keep me free of (tisna = thirst, bhookh = hunger) running after desires. 1.
ਪਚੈ ਪਤੰਗੁ ਮ੍ਰਿਗ ਭ੍ਰਿੰਗ ਕੁੰਚਰ ਮੀਨ ਇਕ ਇੰਦ੍ਰੀ ਪਕਰਿ ਸਘਾਰੇ ॥ ਪੰਚ ਭੂਤ ਸਬਲ ਹੈ ਦੇਹੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਪ ਨਿਵਾਰੇ ॥੨॥
Pacẖai paṯang marig bẖaring kuncẖar mīn ik inḏrī pakar sagẖāre. Pancẖ bẖūṯ sabal hai ḏehī gur saṯgur pāp nivāre. ||2||
(Patang-u) the moth (pachai) burns on the lamp, (mrig) the deer gets caught because of weakness for music, (bhring) the bumble-bee sacrifices itself for juice of the flower, (kunchar) the male elephant gets caught because of weakness for the female, (meen) the fish gets caught for weakness of taste and thus falling for the bait; they are all (pakar-i) caught and (saghaaey = killed) suffer for (ik) one (indri) sensory organ, i.e. sensual desire each.
But there are (panch) five (sabal) strong (bhoot = elements) vices in (deyhi = body) the human beings – which cause suffering; they cannot resist them unless – (gur-u) the great (satigur-u) true guru, the Almighty (nivaarey) drives out (paap) the faults. 2.
ਸਾਸਤ੍ਰ ਬੇਦ ਸੋਧਿ ਸੋਧਿ ਦੇਖੇ ਮੁਨਿ ਨਾਰਦ ਬਚਨ ਪੁਕਾਰੇ ॥ ਰਾਮ ਨਾਮੁ ਪੜਹੁ ਗਤਿ ਪਾਵਹੁ ਸਤਸੰਗਤਿ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੩॥
Sāsṯar beḏ soḏẖ soḏẖ ḏekẖe mun nāraḏ bacẖan pukāre. Rām nām paṛahu gaṯ pāvhu saṯsangaṯ gur nisṯāre. ||3||
I have (deykhey = seen) found this after (sodh-i sodh-i) reading and contemplating the Shastras and (beyd) the Vedas, i.e. scriptures; they and (mun-i) sages like Narada also (pukaarey = call out, bachan = words) ask us to (parrhu = read) obtain awareness of (naam-u) virtues and commands of (raam) the Almighty – and live by them – to (paavhu) obtain (gat-i) emancipation from vices, and that (satisangat) the holy company (gur-i) of the guru (nistaarey) emancipates. 3.
ਪ੍ਰੀਤਮ ਪ੍ਰੀਤਿ ਲਗੀ ਪ੍ਰਭ ਕੇਰੀ ਜਿਵ ਸੂਰਜੁ ਕਮਲੁ ਨਿਹਾਰੇ ॥ ਮੇਰ ਸੁਮੇਰ ਮੋਰੁ ਬਹੁ ਨਾਚੈ ਜਬ ਉਨਵੈ ਘਨ ਘਨਹਾਰੇ ॥੪॥
Parīṯam parīṯ lagī parabẖ kerī jiv sūraj kamal nihāre. Mer sumer mor baho nācẖai jab unvai gẖan gẖanhāre. ||4||
One who (lagi = developed) has (preet-i = affection) yearning for (preetam) the Beloved (prabh) Almighty, his/her mind blossoms on finding IT, (jiv) like (kamal-u) the lotus flower blossoms when it (nihaarey) sees the (sooraj-u) the sun.
Or like (mor-u) the peacock (naachai) dances (bahhu) much (jab) when (meyr = mountain, sumeyr = name of a mountain) the high (ghanhaarey) clouds (unvai) come down (ghan) much. 4.
ਸਾਕਤ ਕਉ ਅੰਮ੍ਰਿਤ ਬਹੁ ਸਿੰਚਹੁ ਸਭ ਡਾਲ ਫੂਲ ਬਿਸੁਕਾਰੇ ॥ ਜਿਉ ਜਿਉ ਨਿਵਹਿ ਸਾਕਤ ਨਰ ਸੇਤੀ ਛੇੜਿ ਛੇੜਿ ਕਢੈ ਬਿਖੁ ਖਾਰੇ ॥੫॥
Sākaṯ ka▫o amriṯ baho sincẖahu sabẖ dāl fūl bisukāre. Ji▫o ji▫o nivėh sākaṯ nar seṯī cẖẖeṛ cẖẖeṛ kadẖai bikẖ kẖāre. ||5||
But this happens to a sincere seeker; if we (sancha-hu = cause to drink) impart (bahu = much) any amount of (amrit) life-giving Naam (kau) to (saakat = worshipper of Shakti) one who turns away from God, his/her (ddaal) branches and (phool) flowers, i.e. thoughts and actions are still (bisukaa-re) poisonous, – s/he continues to act viciously.
(Jiau jiau = as) the more one (nivah-i = lowers) acts in humility (seyti) to (nar) a person (saakat) who turns away from God, the latter (chheyrr-i chheyrr-i) teases (kaddhai) bringing out (khaarey) the bitter (bikh-u) poison – acts viciously more and more. 5
ਸੰਤਨ ਸੰਤ ਸਾਧ ਮਿਲਿ ਰਹੀਐ ਗੁਣ ਬੋਲਹਿ ਪਰਉਪਕਾਰੇ ॥ ਸੰਤੈ ਸੰਤੁ ਮਿਲੈ ਮਨੁ ਬਿਗਸੈ ਜਿਉ ਜਲ ਮਿਲਿ ਕਮਲ ਸਵਾਰੇ ॥੬॥
Sanṯan sanṯ sāḏẖ mil rahī▫ai guṇ bolėh par▫upkāre. Sanṯai sanṯ milai man bigsai ji▫o jal mil kamal savāre. ||6||
We should (raheeai) remain (mil-i) in company of (santan, sant) saints and (saadh) seekers; they (bolah-i = utter) teach (gun) virtues which are (parupkaarey) beneficial to others.
(Man-u) the mind (santai) of a seeker (bigsai) is happy when s/he (milai) meets (sant) a seeker, (jio) like (jal) water (kamal) the lotus (savaarey = becomes better) blossoms when it (mil-i) receives water. 6.
ਲੋਭ ਲਹਰਿ ਸਭੁ ਸੁਆਨੁ ਹਲਕੁ ਹੈ ਹਲਕਿਓ ਸਭਹਿ ਬਿਗਾਰੇ ॥ ਮੇਰੇ ਠਾਕੁਰ ਕੈ ਦੀਬਾਨਿ ਖਬਰਿ ਹੁਈ ਗੁਰਿ ਗਿਆਨੁ ਖੜਗੁ ਲੈ ਮਾਰੇ ॥੭॥
Lobẖ lahar sabẖ su▫ān halak hai halki▫o sabẖėh bigāre. Mere ṯẖākur kai ḏībān kẖabar ho▫ī gur gi▫ān kẖaṛag lai māre. ||7||
(Lahar = waves) thoughts of (lobh = greed) acquiring wealth by any means are (sabh-u) all like (halak-u) rabid-ness of (suaan-u) a dog; when a dog (halkio) becomes rabid – no one should come near it – because it (bigaarey) causes problems, similarly a greedy person – infects – with greed – anyone who comes in contact with him/her.
When this (khabar = news) information (hoee = happens) reaches, i.e. when one supplicates to the Almighty (tthaakur) Master (meyrey = my) of all, IT leads to the guru, and (gur-i) the guru (lai = takes) picks up (kharrag) the dagger, i.e. imparts, (giaan) awareness of Divine virtues and commands – to be taken as guide – to (maarey) kill the malady of greed.
ਰਾਖੁ ਰਾਖੁ ਰਾਖੁ ਪ੍ਰਭ ਮੇਰੇ ਮੈ ਰਾਖਹੁ ਕਿਰਪਾ ਧਾਰੇ ॥ ਨਾਨਕ ਮੈ ਧਰ ਅਵਰ ਨ ਕਾਈ ਮੈ ਸਤਿਗੁਰੁ ਗੁਰੁ ਨਿਸਤਾਰੇ ॥੮॥੬॥
Rākẖ rākẖ rākẖ parabẖ mere mai rākẖo kirpā ḏẖāre. Nānak mai ḏẖar avar na kā▫ī mai saṯgur gur nisṯāre. ||8||6||
O (meyrey) my (prabh) Almighty Master, please (dhaar-e) bestow (kirpa) kindness and (raakh-u raakh-u raakh-u = protect x 3) protect me from vices in thoughts, words and deeds.
(Mai) I have (na kaaee = not any) no (avar) other (dhar = support) source of help; I look to You, (gur-u) the great (satigur) true guru, o Almighty, please (nistaarey) emancipate me from vices – in life and from rebirth at the end, says fourth Nanak. 8. 6.
ਛਕਾ ੧ ॥
Cẖẖakā 1.
(Chhaka 1) one group of six Shabads completed.
This completes Raag Natt Naaraain.
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