Sohaila

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥

रागु गउड़ी पूरबी महला ५ ॥

Raga Gauri Purbi Mėhla 5.

Raag Gauree Poorbee, Fifth Mehl:

 

ਕਰਉ ਬੇਨੰਤੀ ਸੁਣਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥

करउ बेनंती सुणहु मेरे मीता संत टहल की बेला ॥

Karao benanṯi suṇhu mere meeta sanṯ tahal ki bela.

I  plead, listen my dear friends, now is the opportunity to serve the ones released,

ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥੧॥

ईहा खाटि चलहु हरि लाहा आगै बसनु सुहेला ॥१॥

Iha kẖat cẖalhu har laha aagai basan suhela. ||1||

Profit of the presence earned here, hereafter begets union and peace. ||1||

 

ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਣਾਰੇ ॥

अउध घटै दिनसु रैणारे ॥

Aoḏẖ gẖatai ḏinas raiṇare.

This life diminishes night and day,

 

ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥

मन गुर मिलि काज सवारे ॥१॥ रहाउ ॥

Man gur mil kaaj savare. ||1|| Rahau.

O mind!  meet the Guru, resolved are issues at play. ||1||Pause||

 

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥

इहु संसारु बिकारु संसे महि तरिओ ब्रहम गिआनी ॥

Ih sansar bikaar sanse mėh ṯario barahm giani

This world is immersed in vices and doubts, but ferry across the ones that are free,

 

ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥

जिसहि जगाइ पीआवै इहु रसु अकथ कथा तिनि जानी ॥२॥

Jisahi jagaaye peevai ih ras akath katha ṯin jaani. ||2||

The ones who are woken, drink the eternal essence, and recognise the ineffable story. ||2||

 

ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥

जा कउ आए सोई बिहाझहु हरि गुर ते मनहि बसेरा ॥

Ja kao aaye soi bihajẖahu har gur ṯe manėh basera.

Make that purchase for which you have come, and through the guru alone, the mind will dwell in this presence,

 

ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥੩॥

निज घरि महलु पावहु सुख सहजे बहुरि न होइगो फेरा ॥३॥

Nij gẖar mahal paavhu sukẖ sėhje bahur na hoigo fera. ||3||

Within the self, the home, find the natural peace and cease will the recurrence. ||3||

 

ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥

अंतरजामी पुरख बिधाते सरधा मन की पूरे ॥

Anṯarjami purakẖ biḏẖaaṯe sarḏẖa man ki poore.

O! all knowing presence, which embraces and appears as its light, the provider, fulfil the yearning of the mind.

 

ਨਾਨਕ ਦਾਸੁ ਇਹੈ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੫॥

नानक दासु इहै सुखु मागै मो कउ करि संतन की धूरे ॥४॥५॥

Nanak ḏaas ihai sukẖ magai mo kao kar sanṯan kee ḏẖure. ||4||5||

Nanak, your attendant, asks for the joy, to become the dust of the feet of the unconfined. ||4||5||

 

In this stanza(shabad) the Guru sings that now is the opportunity to serve the liberated ones. It is in the human form alone, that ignorance can be dissipated. Though here one should recognise that no individual is ever liberated but on liberation the individuality falls away and there is only the source or formless appearing as form. So, one must serve the ones that are free, for their very presence is liberating.

Most people ask me that how does one differentiate between the fake and enlightened beings. The difference is simple anyone who has anything to offer you to become enlightened or improvise you or your life’s circumstances or asks you to serve them in any way, for they have something that you do not , or creates hierarchy, does not seem enlightened. The ones that are free, recognise that all is oneness so who can save whom? Then again on liberation jealousy, hatred, etc fall way for there is no other and one sees divine as all.

The ones who are free their presence is liberating, they unravel the veil of individuality or point towards the oneness that is.  The guru refers to such beings in this shabad. The guru adds that the guru’s presence can cease suffering and recurrence, but it is oneness alone that wakes the ones who are sleeping.

Finally, the guru highlights the importance of the Satsang or the presence of the ones that are free by pleading to oneness to make him the dust of the feet of the ones that are free. Implying that freedom is ineffable and boundless while the self and the apparent world are confined suffering.

This is the last stanza or shabad under the heading of Sohaila. The first 14 pages of the Guru Granth Sahib along with Sukhmani Sahib have been translated on this blog. Keep visiting to see further translations. Right now I am busy in publishing two books one is a translation ( Japji , Sodar, Sopurkh, Sohaila) and its explanation in detail, along with a lot of illustrations.The second book is on poetry and non duality. I will post updates on those books soon.

Translated by© Darpana Rathore.

 

Sohaila

Raag Gauṛi Purbi Mėhla 4.

Raag Gauree Poorbee, Fourth Mehl:

ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥

कामि करोधि नगरु बहु भरिआ मिलि साधू खंडल खंडा हे ॥

Kaam karoḏẖ nagar baho bẖaria mil saḏẖu kẖandal kẖanda he.

Lust and anger in this form are rife, which are shattered on meeting the guru,

ਪੂਰਬਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਮਨਿ ਹਰਿ ਲਿਵ ਮੰਡਲ ਮੰਡਾ ਹੇ ॥੧॥

पूरबि लिखत लिखे गुरु पाइआ मनि हरि लिव मंडल मंडा हे ॥१॥

Poorab likẖaṯ likẖe gur paaia man har liv mandal manda he. ||1||

On meeting the guru, as ordained, the mind is imbued with love for the illusion destroying presence true. ||1||

ਕਰਿ ਸਾਧੂ ਅੰਜੁਲੀ ਪੁਨੁ ਵਡਾ ਹੇ ॥

करि साधू अंजुली पुनु वडा हे ॥

Kar saḏẖa anjuli pun vada he.

Bow to the guru with folded hands, it is a great virtue,

ਕਰਿ ਡੰਡਉਤ ਪੁਨੁ ਵਡਾ ਹੇ ॥੧॥ ਰਹਾਉ ॥

करि डंडउत पुनु वडा हे ॥१॥ रहाउ ॥

Kar danduṯ pun vada he. ||1|| Rahau.

Prostrate before the guru it is a great virtue too. ||1||Pause||

ਸਾਕਤ ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਜਾਣਿਆ ਤਿਨ ਅੰਤਰਿ ਹਉਮੈ ਕੰਡਾ ਹੇ ॥

साकत हरि रस सादु न जाणिआ तिन अंतरि हउमै कंडा हे ॥

Saakaṯ har ras saaḏ na jaaniya ṯin anṯar haumai kanda he.

Split from the essence, one is unaware of the taste of the love of presence, and pierces the the thorn of self’s hue,

ਜਿਉ ਜਿਉ ਚਲਹਿ ਚੁਭੈ ਦੁਖੁ ਪਾਵਹਿ ਜਮਕਾਲੁ ਸਹਹਿ ਸਿਰਿ ਡੰਡਾ ਹੇ ॥੨॥

जिउ जिउ चलहि चुभै दुखु पावहि जमकालु सहहि सिरि डंडा हे ॥२॥

Jio jio cẖalėh cẖubẖai ḏukẖ pavahi jamkaal sahėh sir danda he. ||2||

The more the self propagates, the more it hurts, and the suffering of death gets deeper and always does chew. ||2||

ਹਰਿ ਜਨ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ਦੁਖੁ ਜਨਮ ਮਰਣ ਭਵ ਖੰਡਾ ਹੇ ॥

हरि जन हरि हरि नामि समाणे दुखु जनम मरण भव खंडा हे ॥

Har jan har har naam samaṇe ḏukẖ janam maraṇ bẖav kẖanda he.

Where the illusion of self is destroyed and imbued is the name(the essence), there the fear of birth and death are sundered and do not glue,

ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪਾਇਆ ਪਰਮੇਸਰੁ ਬਹੁ ਸੋਭ ਖੰਡ ਬ੍ਰਹਮੰਡਾ ਹੇ ॥੩॥

अबिनासी पुरखु पाइआ परमेसरु बहु सोभ खंड ब्रहमंडा हे ॥३॥

Abẖinasi purakẖ paaiya parmesar baho sobẖ kẖand barahmanda he. ||3||

The indestructible embracing essence that appears as everything alone does prevail, and the primal being honours with boundlessness of infinity that does ensue. ||3||

ਹਮ ਗਰੀਬ ਮਸਕੀਨ ਪ੍ਰਭ ਤੇਰੇ ਹਰਿ ਰਾਖੁ ਰਾਖੁ ਵਡ ਵਡਾ ਹੇ ॥

हम गरीब मसकीन प्रभ तेरे हरि राखु राखु वड वडा हे ॥

Ham garib maskeen prabẖ ṯere har raakẖ raakẖ vad vada he.

Yet, O! rising presence, we the poor and meek, belong to you, save thy split hue,

ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਟੇਕ ਹੈ ਹਰਿ ਨਾਮੇ ਹੀ ਸੁਖੁ ਮੰਡਾ ਹੇ ॥੪॥੪॥

जन नानक नामु अधारु टेक है हरि नामे ही सुखु मंडा हे ॥४॥४॥

Jan Nanak naam aḏẖaar tek hai har naame hi sukẖ manda he. ||4||4||

Says Nanak the name, this presence alone sustains and supports and, in the illusion, destroying essence is peace true. ||4||4||

In this stanza (shabad), Guru Ramdas highlights that the self like sticky glue causes a lot of pain and suffering. Though on meeting the Guru, the sense of self dissipates and along with its ceases the attached paraphernalia of lust, anger, etc the five vices. The words ‘Anjuli’ and ‘Dandaut’ though literally translated means respecting with folded hands and prostrating but the two lines imply surrendering to the Guru.

Also, one must remember that one alone is in delusion and is free, there is no individual who is free or in delusion. Yet the freedom from delusion is ineffable, Hence in Sikhi, we give a lot of importance to the guru that dissipates the delusion of self.

Translated by© Darpana Rathore.

Sohaila

ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥

रागु धनासरी महला १ ॥

Raga Dẖanasri Mėhla 1.

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥

गगन मै थालु रवि चंदु दीपक बने तारिका मंडल जनक मोती ॥

Gagan mai thaal rav cẖanḏ ḏeepak bane ṯaarika mandal janak moṯi.

The sky is the platter, the sun and the moon, the lamps and the starry galaxies like the studded pearls.

ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

धूपु मलआनलो पवणु चवरो करे सगल बनराइ फूलंत जोती ॥१॥

Ḏẖoop malianlo pavaṇ cẖavro kare sagal banrai fulanṯ joṯi. ||1||

The wafting scent of sandalwood from the Malay mountains is the incense and the wind is the whisk, whilst the flowers offered to the divine light, the flora and the fauna unfurled. ||1||

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥

कैसी आरती होइ ॥

Kaisi aarṯi hoe.

What an act of worship, this is!

ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥

भव खंडना तेरी आरती ॥

Bẖav kẖandna ṯeri aarṯi.

The worship of the destroyer of fear that is.

ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥

अनहता सबद वाजंत भेरी ॥१॥ रहाउ ॥

Anhaṯa sabaḏ vajanṯ bẖeri. ||1|| Rahau.

This resonance of the unstruck sound is the beat of the temple drums. ||1||Pause||

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋੁਹੀ ॥

सहस तव नैन नन नैन हहि तोहि कउ सहस मूरति नना एक तोही ॥

Sahas ṯav nain nan nain hėh ṯohi kao sahas mooraṯ nana ek ṯohi.

Thousands thy eyes yet thou without an eye, thousands of forms yet without form thou thereby stay,

ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥

सहस पद बिमल नन एक पद गंध बिनु सहस तव गंध इव चलत मोही ॥२॥

Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohi. ||2||

Thousands thy lotus feet yet no feet; Thy without a nose yet thousands of noses come by, this is a wondrous play. ||2||

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥

सभ महि जोति जोति है सोइ ॥

Sabẖ meh joṯ joṯ hai soe.

In all, is the light and that light is it,

ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥

तिस दै चानणि सभ महि चानणु होइ ॥

Tis ḏai cẖanaṇ sabẖ mėh cẖanaṇ hoe.

By its Illumination, in all is this light lit,

ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥

गुर साखी जोति परगटु होइ ॥

Gur saakẖi joṯ pargat hoe.

Through the guru’s teachings, this light does appear,

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥

जो तिसु भावै सु आरती होइ ॥३॥

Jo ṯis bẖavai so aarṯi hoe. ||3||

As it pleases thus alone it does revere.  ||3||

 

ਹਰਿ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੋੁ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥

हरि चरण कवल मकरंद लोभित मनो अनदिनो मोहि आही पिआसा ॥

Har cẖaraṇ kaval makranḏ lobẖiṯ mano anḏino mohi āhī piaasa.

My mind thirsts for the ambrosia of its lotus feet, night and day,

ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਇ ਵਾਸਾ ॥੪॥੩॥

क्रिपा जलु देहि नानक सारिंग कउ होइ जा ते तेरै नाइ वासा ॥४॥३॥

Kirpa jal ḏėh Nanak saring kao hoe jā ṯe ṯerai naae vasa. ||4||3|

Grant water of thy name (essence) to Nanak,  the thirsty bird, so that it can in thy name stay. ||4||3||

This is a beautiful song (shabad) which is not only a classic piece of poetry but reveals the wonder of infinity and the thirst that arises on the glimpse of this infinity.

Guru Nanak sings that all forms that appear are the light of one alone and thus all that appears is its worship, its reverence. The sakhi associated with this song is that ,this song (shabad) was sung in Jaggannath Puri, ( Orissa) India. The priest was performing the aarti or the worship of the deity when the Guru sang that the divine is not confined in one form. All is the form of the divine and yet it is formless, the sun, moon are like the lamps which revere its presence , whilst the whaft of the sandalwood carried by the air from the Malay mountains ( situated in Southern part of India) is the  incense sticks and the entire flora and fauna the flowers offered to the divine.

The Guru then portraying the infinity of oneness sings that it has a thousand eyes and no eyes, a thousand noses yet no nose implying it appears as all its forms yet is the untouched formlessness. This gives rise to a lot of wonder for it is formless yet appears as all its forms and still remains untouched.

Guru Nanak further sings that this formless is the light radiant appearing as all forms and its illumination alone enables all to be lit, but this is revealed by the teachings of the guru alone. Finally he requests oneness to grant the grace of eternal love, wherein he compares himself to the the Sarang (papaiha) bird who longs for the drop of ambrosia so that he can dwell in the eternal essence.

 

Translated by© Darpana Rathore.

Sohaila

Raga Aasa M:1

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ॥

रागु आसा महला १ ॥

Raga Aasa Mehla 1.

Raag Aasaa, First Mehl:

ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥

छिअ घर छिअ गुर छिअ उपदेस ॥

Cẖẖe gẖar cẖẖe gur cẖẖe upḏes.

Six schools, six teachers, six systems wise,

ਗੁਰੁ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥

गुरु गुरु एको वेस अनेक ॥१॥

Gur gur eko ves anek. ||1||

Yet there is one guru alone in limitless guise. ||1||

ਬਾਬਾ ਜੈ ਘਰਿ ਕਰਤੇ ਕੀਰਤਿ ਹੋਇ ॥

बाबा जै घरि करते कीरति होइ ॥

Baba jai gẖar karṯe keeraṯ hoye

O wise one, in which house, sung is the praise of the performer,

ਸੋ ਘਰੁ ਰਾਖੁ ਵਡਾਈ ਤੋਇ ॥੧॥ ਰਹਾਉ ॥

सो घरु राखु वडाई तोइ ॥१॥ रहाउ ॥

So gẖar raakẖ vadaai ṯoe. ||1|| Rahau.

In that home alone rests your honour. ||1||Pause||

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਹੋਆ ॥

विसुए चसिआ घड़ीआ पहरा थिती वारी माहु होआ ॥

Visuai cẖasiye gẖaṛeeya pahra thiṯi vaari mahu hoya.

Moments, seconds, minutes, hours, fortnight, days of the week and months appear,

ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥

सूरजु एको रुति अनेक ॥

Sooraj eko ruṯ anek.

And so, do the varied seasons, yet the sun is one,

ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੨॥

नानक करते के केते वेस ॥२॥२॥

Nanak karṯe ke keṯe ves. ||2||2||

O Nanak, (similarly) the performer performs in varied guise. ||2||2||

This shabad is simple and straightforward, the core message of the shabad is that there is only oneness or one appearing in countless guises. The Guru elucidates this by giving reference to the sun and the aspect of apparent time and the six schools of Indian philosophy. The Guru however does emphasise that  one finds honour in that home alone ,where sung are the praises of oneness.

The six schools of philosophy who have six guides and six systems of life are:

  1. Samkhya-Kapil Rishi – It is a rationalistic philosophy. It is deemed as dual in its approach for it differentiates between consciousness and matter (Pursha and Prakriti)
  2. Yoga- Patanjali Rishi. The yoga for body mind and soul that we see today has its origins in the texts of Patanjali. It too is deemed as dual for it believes there is an individual who can realise oneness.
  3. Nyaya-Gautam Rishi – Nyaya literally means rules or judgement, this school is based on  logic and methodology where it explains the Vedas from logical perspective.
  4. Vaisheshika-Kanad Rishi It is known for its insights on naturalism and its atomic study. It postulates that the physical world is nothing but atomic in its structure. Modern day chemistry would benefit from this treatise.
  5. Mimamsa or Purva Mimamsa-Jaimini Rishi- This school lays imporatance on the reflection of the Vedic texts. This school also laid foundations for later Vedantic schools. It speaks of atheism and theism and is very scholarly in its approach.
  6. Vedanta- Rishi Vyasa -The most prominent school is the Advaita Vedanta. Vedanta literally implies the end of vedas. The Upanishads belong to this school.

All these rishis set up their traditions and had several teachers and followers in their systems, though Guru Nanak sings that the source of all is one and that home alone is best where oneness is eulogised .

The units of time referred above have been explained in detail by Professor Sahib Singh in his– ‘Guru Granth Sahib Darpan’. Here I print it as it is from his book Guru Grath Sahib  Darpan Volume 1 (page 163-164)

Visuya – 15 blinks of an eye= 1 visa

Chasiya- 15 Visuye =1 chasa

30 Chasiya = 1 Pal

60 Pal= 1 Ghari

1 and half Ghari = 1 pehar

8 Pehar = 24 hours

Tithi = Fortnight based on the lunar cycle

7 Var (days of the week)

12 months and 6 seasons.

 

Translated by© Darpana Rathore.

 

Sohaila

 SOHAILA:

ਸੋਹਿਲਾ ਰਾਗੁ ਗਉੜੀ ਦੀਪਕੀ ਮਹਲਾ ੧

सोहिला रागु गउड़ी दीपकी महला १

Sohila raag gauṛi ḏeepki Mėhla 1 Sohilaa ~ Joy. Raag Gauree Deepakee, First Mehl:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ੴ सतिगुर प्रसादि ॥ Ik Oaʼnkaar saṯgur parsaaḏ.

One energetic presence, by the grace of the guru which always exists :

ਜੈ ਘਰਿ ਕੀਰਤਿ ਆਖੀਐ ਕਰਤੇ ਕਾ ਹੋਇ ਬੀਚਾਰੋ ॥

जै घरि कीरति आखीऐ करते का होइ बीचारो ॥ Jai gẖar keeraṯ aakẖiye karṯe ka hoe beecẖaro.

In the home where the praise and the discussions of the creator are intoned

ਤਿਤੁ ਘਰਿ ਗਾਵਹੁ ਸੋਹਿਲਾ ਸਿਵਰਿਹੁ ਸਿਰਜਣਹਾਰੋ ॥੧॥

तितु घरि गावहु सोहिला सिवरिहु सिरजणहारो ॥१॥ Tiṯ gẖar gaavhu sohila sivrihu sirjaṇhaaro. ||1||

in that home, sing songs of joy; and remember the one alone. ||1||

ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥

तुम गावहु मेरे निरभउ का सोहिला ॥ Tum gaavhu mere nirbẖao ka sohila.

You sing a song of joy, of my fearless one,

ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

हउ वारी जितु सोहिलै सदा सुखु होइ ॥१॥ रहाउ ॥ Hao vaari jiṯ sohilai saḏa sukẖ hoe. ||1|| Rahao.

I offer myself to that song of joy which brings eternal peace of being undone . ||1||Pause||

ਨਿਤ ਨਿਤ ਜੀਅੜੇ ਸਮਾਲੀਅਨਿ ਦੇਖੈਗਾ ਦੇਵਣਹਾਰੁ ॥

नित नित जीअड़े समालीअनि देखैगा देवणहारु ॥ Niṯ niṯ jeeaṛe samaleean ḏekẖaiga ḏevaṇhaar.

Continually, cared and nurtured are the beings, by the benefactor who watches all,

ਤੇਰੇ ਦਾਨੈ ਕੀਮਤਿ ਨਾ ਪਵੈ ਤਿਸੁ ਦਾਤੇ ਕਵਣੁ ਸੁਮਾਰੁ ॥੨॥

तेरे दानै कीमति ना पवै तिसु दाते कवणु सुमारु ॥२॥ Tere ḏanai keemaṯ na pavai ṯis ḏaaṯe kavaṇ sumaar. ||2||

And when your bounty cannot be measured then how can the giver be measured at all? ||2||

ਸੰਬਤਿ ਸਾਹਾ ਲਿਖਿਆ ਮਿਲਿ ਕਰਿ ਪਾਵਹੁ ਤੇਲੁ ॥

स्मबति साहा लिखिआ मिलि करि पावहु तेलु ॥ Sambaṯ saha likẖiyaa mil kar paavhu ṯel.

The wedding day is written, gather O! friends, and pour the oil together,

ਦੇਹੁ ਸਜਣ ਅਸੀਸੜੀਆ ਜਿਉ ਹੋਵੈ ਸਾਹਿਬ ਸਿਉ ਮੇਲੁ ॥੩॥

देहु सजण असीसड़ीआ जिउ होवै साहिब सिउ मेलु ॥३॥ Ḏeh sajaṇ aseesṛīyaa jio hovai sahib sio mel. ||3||

Give me your blessings, O friends so that I may merge with my creator. ||3||

ਘਰਿ ਘਰਿ ਏਹੋ ਪਾਹੁਚਾ ਸਦੜੇ ਨਿਤ ਪਵੰਨਿ ॥

घरि घरि एहो पाहुचा सदड़े नित पवंनि ॥ Gẖar gẖar eho pahucẖa saḏṛe niṯ pavann.

It reaches each and every home (individual), ever day with this marriage invite,

ਸਦਣਹਾਰਾ ਸਿਮਰੀਐ ਨਾਨਕ ਸੇ ਦਿਹ ਆਵੰਨਿ ॥੪॥੧॥

सदणहारा सिमरीऐ नानक से दिह आवंनि ॥४॥१॥ Saḏaṇhara simreeai Nanak se ḏih aavann. ||4||1||

Says Nanak, remember the one who invites for that day is here.||4||1||

This is the first  hymn (shabad) from the Sohaila cluster of  hymns(shabads )also known as Keertan Sohaila or Aarti Sohaila. In this cluster there are five hymns (shabads) first three  are of Guru Nanak, followed by one each of Guru Ramdas and Guru Arjan. These hymns are  sung each  night, everyday and on the demise of an individual, for on both occasions there is no sense of self and there is complete merger with divinity or  it can be said that there is complete oneness. It is also important to remember that an individual can cease to exist or die whist the body is still alive. This was evident in all the Gurus whose sense of individuality had ceased whilst they were still alive. As Kabir beautifully expresses it in Raga Gauree “ਜੀਵਤ ਮਰੈ ਮਰੈ ਫੁਨਿ ਜੀਵੈ ਐਸੇ ਸੁੰਨਿ ਸਮਾਇਆ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਬਹੁੜਿ ਨ ਭਵਜਲਿ ਪਾਇਆ ॥੧॥ (Page 332 GGS) “One who remains dead while yet alive, lives on in the form ,thus  merged into the primal emptiness ,Remaining pure in the midst of impurity,they don’t fall into the  worldly mess. ||1||

Here the Guru reiterates that one can dissolve anytime in the vast presence that is or merge in eternal joy. No one knows the time of this marriage or death but if we join the Sadh sangat and sing the praise we won’t even realise when that happens. He also reiterates that everyone receives this invite everyday. The cosmos is always inviting the individual to return home but the mind is too lost in the world and its snares.

Translated by© Darpana Rathore.

Sopurkh cluster of shabads

ਆਸਾ ਮਹਲਾ

आसा महला ५ ॥

Aasa Mėhla 5.

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ

भई परापति मानुख देहुरीआ ॥Bẖai parapaṯ maanukẖ ḏehuriyaa.

Having obtained the beautiful human form,

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ

गोबिंद मिलण की इह तेरी बरीआ ॥ Gobinḏ milaṇ kee ih ṯeri bariya.

Merge in the sustainer,  for this is your platform,

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਕਾਮ

अवरि काज तेरै कितै न काम ॥Avar kaaj ṯerai kiṯai na kaam.

No other task performed will avail thy frame,

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ

मिलु साधसंगति भजु केवल नाम ॥१॥Mil saḏẖsangaṯ bẖaj keval naam. ||1||

Except  being in the company of the liberated and remembering the name. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ

सरंजामि लागु भवजल तरन कै ॥Saraʼnjam laag bẖavjal ṯaran kai.

Turn towards the endeavours to cross the worldly ocean of illusion,

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ਰਹਾਉ

जनमु ब्रिथा जात रंगि माइआ कै ॥१॥ रहाउ ॥ Janam baritha jaaṯ rang maya kai. ||1|| Rahao.

For life is being squandered in the dazzle of delusion. ||1||Pause||

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਕਮਾਇਆ

जपु तपु संजमु धरमु न कमाइआ ॥ Jap ṯap sanjam ḏẖaram na kamaaiya.

We can’t earn the benefits of meditation, penance, self-restraint or of living as per the law built-in,

ਸੇਵਾ ਸਾਧ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ

सेवा साध न जानिआ हरि राइआ ॥ Seva saaḏẖ na janiya har raiya

Nor can we serve the liberated, nor know the illusion destroying presence sovereign,

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ

कहु नानक हम नीच करमा ॥ Kaho Nanak ham neeẖ karma.

Says Nanak, contemptible are the self’s actions,

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ

सरणि परे की राखहु सरमा ॥२॥४॥ Saraṇ pare kee raakẖo sarma. ||2||4||

So, seek refuge to preserve thy reputation.||2||4|

 

This is an amazing stanza by Guru Arjan, in this stanza he first reiterates that obtaining the human form is the greatest gift. For it is in this form that oneness of divinity can be realised.  He then emphatically states that no other act is as worthy as remembering the true essence in the company of the liberated. Guru Arjan then encourages the human to turn towards endeavours that are helpful in crossing over the ocean of delusion. Finally, he adds that the self is not capable of acquiring any benefit of any practice or ritual, rather all its acts are contemptible, so he seeks refuge of the divine to preserve the  honour.

 

Translated by© Darpana Rathore.

 

Sopurakh cluster of Shabads

ਆਸਾ ਮਹਲਾ ੧ ॥
आसा महला १ ॥
Aasa Mėhla 1.
ਤਿਤੁ ਸਰਵਰੜੈ ਭਈਲੇ ਨਿਵਾਸਾ ਪਾਣੀ ਪਾਵਕੁ ਤਿਨਹਿ ਕੀਆ ॥
तितु सरवरड़ै भईले निवासा पाणी पावकु तिनहि कीआ ॥ Tiṯ saravraṛai bẖaile nivasa paaṇi paavak ṯinėh kiya.
In that fiery lake, is our residence, which has waters of greed and fire,
ਪੰਕਜੁ ਮੋਹ ਪਗੁ ਨਹੀ ਚਾਲੈ ਹਮ ਦੇਖਾ ਤਹ ਡੂਬੀਅਲੇ ॥੧॥
पंकजु मोह पगु नही चालै हम देखा तह डूबीअले ॥१॥ Pankaj moh pag nahi cẖalai ham ḏekẖa ṯah doobiaale. ||1||
Our feet our stuck in that swamp of emotional attachment, and I see many drown in that quagmire. ||1||

ਮਨ ਏਕੁ ਨ ਚੇਤਸਿ ਮੂੜ ਮਨਾ ॥
मन एकु न चेतसि मूड़ मना ॥ Man ek na cẖeṯas mooṛ mana.
O mind why don’t you reminiscence the one, O foolish mind!

ਹਰਿ ਬਿਸਰਤ ਤੇਰੇ ਗੁਣ ਗਲਿਆ ॥੧॥ ਰਹਾਉ ॥
हरि बिसरत तेरे गुण गलिआ ॥१॥ रहाउ ॥ Har bisraṯ ṯere guṇ galiya. ||1|| rahao.
For having forgotten the presence, decay will your attributes aligned. ||1||Pause||

ਨਾ ਹਉ ਜਤੀ ਸਤੀ ਨਹੀ ਪੜਿਆ ਮੂਰਖ ਮੁਗਧਾ ਜਨਮੁ ਭਇਆ ॥
ना हउ जती सती नही पड़िआ मूरख मुगधा जनमु भइआ ॥ Na hao jaṯi saṯi nahi paṛiya moorakẖ mugḏẖa janam bẖaiya.
Neither am I a celibate, nor truthful, nor scholarly, but in foolishness and ignorance this life does ensue,
ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਿਨ ਕੀ ਸਰਣਾ ਜਿਨ ਤੂ ਨਾਹੀ ਵੀਸਰਿਆ ॥੨॥੩॥
प्रणवति नानक तिन की सरणा जिन तू नाही वीसरिआ ॥२॥३॥ Paraṇvaṯ Nanak ṯin ki sarṇa jin ṯu nahi veesarya. ||2||3||
Prays Nanak, grant the refuge of those who have not forgotten you. ||2||3||

In this stanza the Guru describes the life of a small self lost and caught in the fires of self which is avarice. He states that the residence of the self is greed and attachment and he has seen several drown in that quagmire. The guru then reprimands the mind to have forgotten its true nature and thus lose its innate attributes. Finally, the Guru adds that I am neither scholarly, nor truthful nor a celibate (implying neither endeavour, nor any of these acquired skills help) but please grant me the sanctuary of those who remember your presence. This indeed is a very profound stanza by Guru Nanak.

Translated by© Darpana Rathore.

Sopurkh Cluster of Shabads

ਆਸਾ ਮਹਲਾ ੪ ॥
आसा महला ४ ॥
Aasa Mėhla 4.

ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥
तूं करता सचिआरु मैडा सांई ॥ Tooʼn karṯa sacẖiaar maida saaeen.
My beloved, you alone are being, are the performer true,

ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
जो तउ भावै सोई थीसी जो तूं देहि सोई हउ पाई ॥१॥ रहाउ ॥ Jo ṯao bẖaavai soi theesee jo ṯooʼn ḏeh soi hao paayee. ||1|| rahao.
Whatever pleases thee comes to pass, whatever we receive, comes from you. ||1||Pause||

ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥
सभ तेरी तूं सभनी धिआइआ ॥ Sabẖ ṯeri ṯooʼn sabẖni ḏẖiyayaa.
Everything is thine, and all, on you thus meditate,

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥
जिस नो क्रिपा करहि तिनि नाम रतनु पाइआ ॥ Jis no kirpa karahi ṯin naam raṯan paiyaa.
And whom thou grace, obtain the jewel of thy presence innate,

ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥
गुरमुखि लाधा मनमुखि गवाइआ ॥ Gurmukẖ laḏẖa manmukẖ gavaiyaa.
The ones who resonate with the message of the guru, it find; while forget the ones who resonate with the mind,

ਤੁਧੁ ਆਪਿ ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥
तुधु आपि विछोड़िआ आपि मिलाइआ ॥१॥
Tuḏẖ aap vicẖẖoṛiya aap milaiyaa. ||1||
Yet you yourself separate and yourself are realigned. ||1||

ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥
तूं दरीआउ सभ तुझ ही माहि ॥ Tooʼn ḏariyaao sabẖ ṯujẖ hi maahi.
You are the river of life, and all rests within you,

ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥
तुझ बिनु दूजा कोई नाहि ॥ Tujẖ bin ḏooja koi naahi.
There is no other, except for you.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥
जीअ जंत सभि तेरा खेलु ॥ Jia janṯ sabẖ ṯera kẖel.
All living beings, all life, is your play,

ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥੨॥
विजोगि मिलि विछुड़िआ संजोगी मेलु ॥२॥ Vijog mil vicẖẖuṛiya sanjogi mel. ||2||
Separation and union, and on being split the reunion, all under thy sway ||2||

ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ ॥
जिस नो तू जाणाइहि सोई जनु जाणै ॥ Jis no ṯu jaṇaaihi soi jan jaaṇai.
Whom you inspire to identify, they alone thus recognise,

ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ ॥
हरि गुण सद ही आखि वखाणै ॥ Har guṇ saḏ hi aakẖ vakẖaṇai.
And then the traits of the illusion destroying presence, they ever eulogize,

ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥
जिनि हरि सेविआ तिनि सुखु पाइआ ॥ Jin har seviya ṯin sukẖ paaiya.
Those who serve the illusion destroying presence, find peace,

ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥
सहजे ही हरि नामि समाइआ ॥३॥
Sėhje hee har naam samaiya. ||3||
And they naturally in the illusion destroying essence, thus cease. ||3||

ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ ॥
तू आपे करता तेरा कीआ सभु होइ ॥ Tu aape karṯa ṯera kiya sabẖ hoe.
You yourself are the doer, you alone get all done,

ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥
तुधु बिनु दूजा अवरु न कोइ ॥ Tuḏẖ bin ḏooja avar na koe.
Except for you there is none,

ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥
तू करि करि वेखहि जाणहि सोइ ॥
Tu kar kar vekẖėh jaaṇėh soe.
You alone are performing, and you alone behold and become aware,

ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੨॥

जन नानक गुरमुखि परगटु होइ ॥४॥२॥ Jan Nanak gurmukẖ pargat hoe. ||4||2||
Says Nanak, the slave, through the Guru, all is laid bare. ||4||2||

Another stanza by Guru Ramdas clearly illuminates that there is nothing other than the divine presence, which alone is executing and appearing as the present scene. He indeed is very clear that each act is performed by energy alone and there is no other to enact or own the endeavour. Furthermore, he elaborates that the one alone graces itself to recognise that there is no one.
Here Gurmukh implies the one who resonates with the message of the guru while Manmukh implies the energetic appearance that is a slave to the mind. Then again it is important to know that all is the play of oneness.

Translated by© Darpana Rathore.

SOPURKH cluster of shabads:

ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੪ ਸੋ ਪੁਰਖੁ
रागु आसा महला ४ सो पुरखु

Raga Aasaa Mėhla 4 So purakẖ- That alone is the container and the contained

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥ Ik Oaʼnkaar Saṯgur Prasaaḏ.
One Universal Creator God. By the Grace Of The True Guru:

ਸੋ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮਾ ਅਗਮ ਅਪਾਰਾ ॥
सो पुरखु निरंजनु हरि पुरखु निरंजनु हरि अगमा अगम अपारा ॥ So purakẖ niranjan har purakẖ niranjan har agma agam aparaa.
That one who embraces and the embraced is pure and immaculate, and unfathomable and infinite is its presence,

ਸਭਿ ਧਿਆਵਹਿ ਸਭਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਹਰਿ ਸਚੇ ਸਿਰਜਣਹਾਰਾ ॥
सभि धिआवहि सभि धिआवहि तुधु जी हरि सचे सिरजणहारा ॥ Sabẖ ḏẖiyavahi sabẖ ḏẖiyavahi ṯuḏẖ jee har sacẖe sirjaṇhara.
All meditate, meditate on you, the illusion destroying presence alone is the creative essence,

ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ਜੀ ਤੂੰ ਜੀਆ ਕਾ ਦਾਤਾਰਾ ॥
सभि जीअ तुमारे जी तूं जीआ का दातारा ॥ Sabẖ jeea ṯumare jee tooʼn jeeya ka ḏataraa.
All living beings are thine, you alone are the source of emergence,

ਹਰਿ ਧਿਆਵਹੁ ਸੰਤਹੁ ਜੀ ਸਭਿ ਦੂਖ ਵਿਸਾਰਣਹਾਰਾ ॥
हरि धिआवहु संतहु जी सभि दूख विसारणहारा ॥ Har ḏẖiyavahu sanṯahu jee sabẖ ḏookẖ visaraṇhara.
Meditate the saints on the one, who dispels all grievance,

ਹਰਿ ਆਪੇ ਠਾਕੁਰੁ ਹਰਿ ਆਪੇ ਸੇਵਕੁ ਜੀ ਕਿਆ ਨਾਨਕ ਜੰਤ ਵਿਚਾਰਾ ॥੧॥

हरि आपे ठाकुरु हरि आपे सेवकु जी किआ नानक जंत विचारा ॥१॥Har aape ṯẖakur har aape sevak jee kiya Nanak janṯ vicẖara. ||1||
The divine presence alone is the master and itself is the servant. What opinion can a mortal like Nanak, confer on beings in existence. ||1||

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥
तूं घट घट अंतरि सरब निरंतरि जी हरि एको पुरखु समाणा ॥ Toon gẖat gẖat anṯar sarab niranṯar jee har eko purakẖ samaṇa.
You are in every heart and in each object constantly, and in one alone all does amalgamate,

ਇਕਿ ਦਾਤੇ ਇਕਿ ਭੇਖਾਰੀ ਜੀ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥ इकि दाते इकि भेखारी जी सभि तेरे चोज विडाणा ॥
Ik ḏaaṯe ik bẖekẖaari jee sabẖ ṯere cẖoj vidana.
One alone appears as the donors and one alone as the beggars, all is thy wondrous fete,

ਤੂੰ ਆਪੇ ਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਜੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ॥
तूं आपे दाता आपे भुगता जी हउ तुधु बिनु अवरु न जाणा ॥ Toon aape ḏaaṯa aape bẖugṯa jee hao ṯuḏẖ bin avar na jana.
You yourself provide, and yourself do savour, I know of no other than thee innate,

ਤੂੰ ਪਾਰਬ੍ਰਹਮੁ ਬੇਅੰਤੁ ਬੇਅੰਤੁ ਜੀ ਤੇਰੇ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਾ ॥
तूं पारब्रहमु बेअंतु बेअंतु जी तेरे किआ गुण आखि वखाणा ॥ Toon parbrahm beanṯ beanṯ jee ṯere kiya guṇ aakẖ vakẖana.
You are beyond wandering, yet are limitless and infinite, of thy attributes what can I state?

ਜੋ ਸੇਵਹਿ ਜੋ ਸੇਵਹਿ ਤੁਧੁ ਜੀ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਕੁਰਬਾਣਾ ॥੨॥
जो सेवहि जो सेवहि तुधु जी जनु नानकु तिन कुरबाणा ॥२॥ Jo sevėh jo sevėh ṯuḏẖ jee jan Nanak ṯin kurbana. ||2||
Nanak the slave says , I sacrifice, surrender to the one’s who thee serve , on thee wait. ||2||

ਹਰਿ ਧਿਆਵਹਿ ਹਰਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਸੇ ਜਨ ਜੁਗ ਮਹਿ ਸੁਖਵਾਸੀ ॥
हरि धिआवहि हरि धिआवहि तुधु जी से जन जुग महि सुखवासी ॥ Har ḏẖiyavahi har ḏẖiyavahi ṯuḏẖ jee se jan jug mėh sukẖvaasi.
Those who meditate and reflect on you, the illusion destroying presence, they live in the world without a care,

ਸੇ ਮੁਕਤੁ ਸੇ ਮੁਕਤੁ ਭਏ ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਜੀ ਤਿਨ ਤੂਟੀ ਜਮ ਕੀ ਫਾਸੀ ॥
से मुकतु से मुकतु भए जिन हरि धिआइआ जी तिन तूटी जम की फासी ॥ Se mukaṯ se mukaṯ bẖae jin har ḏẖiyaaya jee ṯin ṯootu jam kee faasee.
They are liberated, they are freed who meditate on the presence and ceases the death’s snare,

ਜਿਨ ਨਿਰਭਉ ਜਿਨ ਹਰਿ ਨਿਰਭਉ ਧਿਆਇਆ ਜੀ ਤਿਨ ਕਾ ਭਉ ਸਭੁ ਗਵਾਸੀ ॥
जिन निरभउ जिन हरि निरभउ धिआइआ जी तिन का भउ सभु गवासी ॥ Jin nirbẖao jin har nirbẖao ḏẖiyaaya jee ṯin ka bẖao sabẖ gavasee.
And those who remember and meditate on the fearless One, dispelled are all their fearful flares,

ਜਿਨ ਸੇਵਿਆ ਜਿਨ ਸੇਵਿਆ ਮੇਰਾ ਹਰਿ ਜੀ ਤੇ ਹਰਿ ਹਰਿ ਰੂਪਿ ਸਮਾਸੀ ॥
जिन सेविआ जिन सेविआ मेरा हरि जी ते हरि हरि रूपि समासी ॥ Jin seviya jin seviya mera har jee ṯe har har roop samaase.
Those who serve, those who serve my beloved’s presence, they merge in the form of the presence fair,

ਸੇ ਧੰਨੁ ਸੇ ਧੰਨੁ ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਜੀ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਬਲਿ ਜਾਸੀ ॥੩॥
से धंनु से धंनु जिन हरि धिआइआ जी जनु नानकु तिन बलि जासी ॥३॥ Se ḏẖan se ḏẖan jin har ḏẖiyaaya jee jan Nanak ṯin bal jaasee. ||3||
Blessed, blessed are they, who meditate on the divine presence, says Nanak the slave, I sacrifice to those aware. ||3||

ਤੇਰੀ ਭਗਤਿ ਤੇਰੀ ਭਗਤਿ ਭੰਡਾਰ ਜੀ ਭਰੇ ਬਿਅੰਤ ਬੇਅੰਤਾ ॥
तेरी भगति तेरी भगति भंडार जी भरे बिअंत बेअंता ॥ Teri bẖagaṯ ṯeri bẖagaṯ bẖandaar jee bẖare bianṯ beanṯa.
O! infinite one, Immeasurable are thy treasures of devotion, immeasurable and overflowing thy measures of devotion,

ਤੇਰੇ ਭਗਤ ਤੇਰੇ ਭਗਤ ਸਲਾਹਨਿ ਤੁਧੁ ਜੀ ਹਰਿ ਅਨਿਕ ਅਨੇਕ ਅਨੰਤਾ ॥
तेरे भगत तेरे भगत सलाहनि तुधु जी हरि अनिक अनेक अनंता ॥ Tere bẖagaṯ ṯere bẖagaṯ salahan ṯuḏẖ jee har anik anek ananṯaa.
O! limitless one, your devotees sing thy praise, and countless are their adulations,

ਤੇਰੀ ਅਨਿਕ ਤੇਰੀ ਅਨਿਕ ਕਰਹਿ ਹਰਿ ਪੂਜਾ ਜੀ ਤਪੁ ਤਾਪਹਿ ਜਪਹਿ ਬੇਅੰਤਾ ॥
तेरी अनिक तेरी अनिक करहि हरि पूजा जी तपु तापहि जपहि बेअंता ॥ Teri anik ṯera anik karahi har poojā jee ṯap ṯapeh japėh beanṯa.
O! endless one, innumerable pray in myriad ways and practice varied types of penance and meditation,

ਤੇਰੇ ਅਨੇਕ ਤੇਰੇ ਅਨੇਕ ਪੜਹਿ ਬਹੁ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਜੀ ਕਰਿ ਕਿਰਿਆ ਖਟੁ ਕਰਮ ਕਰੰਤਾ ॥
तेरे अनेक तेरे अनेक पड़हि बहु सिम्रिति सासत जी करि किरिआ खटु करम करंता ॥ Tere anek ṯere anek paṛeh baho simriṯ sasaṯ jee kar kiriya kẖat karam karanṯa.
O Creative one, several are they who read varied religious scriptures and perform varied rites rituals, and religious conventions,

ਸੇ ਭਗਤ ਸੇ ਭਗਤ ਭਲੇ ਜਨ ਨਾਨਕ ਜੀ ਜੋ ਭਾਵਹਿ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥੪॥
से भगत से भगत भले जन नानक जी जो भावहि मेरे हरि भगवंता ॥४॥ Se bẖagaṯ se bẖagaṯ bẖale jan Nanak jee jo bẖaveh mere har bẖagvanṯa. ||4||
Says, Nanak the slave, they are the truly devoted devotees, who please my dear not in division. ||4||

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥
तूं आदि पुरखु अपर्मपरु करता जी तुधु जेवडु अवरु न कोई ॥ Toon aaḏ purakẖ aprampar karṯa jee ṯuḏẖ jevad avar na koi.
You are the primal being, the endless creative essence, there is none as great as you,

ਤੂੰ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੋ ਜੀ ਤੂੰ ਨਿਹਚਲੁ ਕਰਤਾ ਸੋਈ ॥
तूं जुगु जुगु एको सदा सदा तूं एको जी तूं निहचलु करता सोई ॥ Toon jug jug eko saḏa saḏa toon eko jee ṯoon nihcẖal karta soee.
You are constant, absolute, one, in each apparent age and stage, you alone the performing hue,

ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋਈ ਵਰਤੈ ਜੀ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥
तुधु आपे भावै सोई वरतै जी तूं आपे करहि सु होई ॥ Tuḏẖ aape bẖaavai soi varṯai jee ṯoon aape karahi so hoee.
As you wish thus alone you interact, as you perform thus alone does ensue,

ਤੁਧੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਉਪਾਈ ਜੀ ਤੁਧੁ ਆਪੇ ਸਿਰਜਿ ਸਭ ਗੋਈ ॥
तुधु आपे स्रिसटि सभ उपाई जी तुधु आपे सिरजि सभ गोई ॥ Tuḏẖ aape sarisat sabẖ upaaee jee ṯuḏẖ aape siraj sabẖ goee.
You yourself bring this creation into being and you yourself it in nothingness undo,
ਜਨੁ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਕਰਤੇ ਕੇ ਜੀ ਜੋ ਸਭਸੈ ਕਾ ਜਾਣੋਈ ॥੫॥੧॥
जनु नानकु गुण गावै करते के जी जो सभसै का जाणोई ॥५॥१॥ Jan Nanak guṇ gaavai karṯe ke jee jo sabẖsai ka jaṇoee. ||5||1||
Nanak the slave, sings the glorious praises of the all-knowing creative hue. ||5||1||

This song of Guru Ramdas has five stanzas of five lines each. This song is indeed very simple and yet very deep and profound in its message, for it expresses complete oneness.  This stanza  expounds that the entire appearance is that of the One energetic presence alone. All is the play of the divine presence which alone appears as the provider and the beggar. After each stanza the Guru is overwhelmed by the wondrous aspect of divinity and declares that he is a sacrifice to each form of divinity that appears as the entire creation, yet is untouched.

 

Translated by© Darpana Rathore.

Sodar cluster of Shabads

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੫ ॥
रागु गूजरी महला ५ ॥
Raga Goojree Mehla 5.
ਕਾਹੇ ਰੇ ਮਨ ਚਿਤਵਹਿ ਉਦਮੁ ਜਾ ਆਹਰਿ ਹਰਿ ਜੀਉ ਪਰਿਆ ॥
काहे रे मन चितवहि उदमु जा आहरि हरि जीउ परिआ ॥ Kaahe re man cẖiṯvahi uḏam ja aahar har jeeyo pariya.
O mind, why do you fret and fuss, when the divine provides care?

ਸੈਲ ਪਥਰ ਮਹਿ ਜੰਤ ਉਪਾਏ ਤਾ ਕਾ ਰਿਜਕੁ ਆਗੈ ਕਰਿ ਧਰਿਆ ॥੧॥
सैल पथर महि जंत उपाए ता का रिजकु आगै करि धरिआ ॥१॥ Sail pathar meh janṯ upaaye ṯa ka rijak aagai kar ḏẖariya. ||1||
Were not beings created midst rocks and stones and their nourishment placed before they were bared. ||1||

ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸੁ ਤਰਿਆ ॥
मेरे माधउ जी सतसंगति मिले सु तरिआ ॥ Mere maḏẖao jee saṯsangaṯ mile so ṯariya.
O my beloved, one is saved in the presence of the liberated, the pristine.

ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥੧॥ ਰਹਾਉ ॥
गुर परसादि परम पदु पाइआ सूके कासट हरिआ ॥१॥ रहाउ ॥
Gur parsaḏ param paḏ paaiya sooke kasat hariya. ||1|| Rahao.
By the Guru’s grace, found is the real station and hearts dry as wood become lush green. ||1||Pause||

ਜਨਨਿ ਪਿਤਾ ਲੋਕ ਸੁਤ ਬਨਿਤਾ ਕੋਇ ਨ ਕਿਸ ਕੀ ਧਰਿਆ ॥
जननि पिता लोक सुत बनिता कोइ न किस की धरिआ ॥ Janan piṯa lok suṯ baniṯa koe na kis kee ḏẖariya.
Mother, father, friends, children and spouses-none can support anyone,

ਸਿਰਿ ਸਿਰਿ ਰਿਜਕੁ ਸੰਬਾਹੇ ਠਾਕੁਰੁ ਕਾਹੇ ਮਨ ਭਉ ਕਰਿਆ ॥੨॥
सिरि सिरि रिजकु स्मबाहे ठाकुरु काहे मन भउ करिआ ॥२॥
Sir sir rijak sambahe ṯẖakur kahe man bẖao kariya. ||2||
So, why O! mind, do you fear when the One alone sustains each and everyone. ||2||

ਊਡੇ ਊਡਿ ਆਵੈ ਸੈ ਕੋਸਾ ਤਿਸੁ ਪਾਛੈ ਬਚਰੇ ਛਰਿਆ ॥
ऊडे ऊडि आवै सै कोसा तिसु पाछै बचरे छरिआ ॥
Oode ood aavai sai kosa ṯis paacẖẖai bacẖre cẖẖariya.
The cranes fly hundreds of miles, leaving their young ones behind,

ਤਿਨ ਕਵਣੁ ਖਲਾਵੈ ਕਵਣੁ ਚੁਗਾਵੈ ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ ॥੩॥
तिन कवणु खलावै कवणु चुगावै मन महि सिमरनु करिआ ॥३॥
Tin kavaṇ kẖalavai kavaṇ cẖugavai man mėh simran kariya. ||3||
Who feeds them, and who teaches them to peck? Consider this O! mind.? ||3||

ਸਭਿ ਨਿਧਾਨ ਦਸ ਅਸਟ ਸਿਧਾਨ ਠਾਕੁਰ ਕਰ ਤਲ ਧਰਿਆ ॥
सभि निधान दस असट सिधान ठाकुर कर तल धरिआ ॥
Sabẖ niḏẖan ḏas asat sidẖan ṯẖakur kar ṯal ḏẖariya.
All the nine treasures, and the eighteen supernatural powers are in the palm of the divine.

ਜਨ ਨਾਨਕ ਬਲਿ ਬਲਿ ਸਦ ਬਲਿ ਜਾਈਐ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਰਿਆ ॥੪॥੫॥
जन नानक बलि बलि सद बलि जाईऐ तेरा अंतु न पारावरिआ ॥४॥५॥
Jan Nanak bal bal saḏ bal jaaiye ṯera anṯ na paravariya. ||4||5||
Says Nanak the attendant, I am forever devoted, dedicated, and sacrifice myself unto thee, thy expanse is beyond confines. ||4||5||

This is a very simple, straightforward and self-explanatory song by Guru Arjan. We believe that we provide, care and sustain ourselves and our near and dear ones. While it is the boundless presence alone that provides, cares and sustains each of its formed expressions. Be it the daily sustenance or the supernatural powers all power is in the hands of the boundless alone. This is illumined by the Guru’s grace in the presence of the liberated.

Translated by© Darpana Rathore.