Sohaila

KEERTAN 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.

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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.

Sodar cluster of Shabads

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੪ ॥
रागु गूजरी महला ४ ॥
Raga Gujree Mėhla 4.

ਹਰਿ ਕੇ ਜਨ ਸਤਿਗੁਰ ਸਤਪੁਰਖਾ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਾਸਿ ॥
हरि के जन सतिगुर सतपुरखा बिनउ करउ गुर पासि ॥ Har ke jan saṯgur saṯpurkẖa binao karao gur paas.
O ! devotees,  true Guru, O! boundless light: I request thee, O Guru,

ਹਮ ਕੀਰੇ ਕਿਰਮ ਸਤਿਗੁਰ ਸਰਣਾਈ ਕਰਿ ਦਇਆ ਨਾਮੁ ਪਰਗਾਸਿ ॥੧॥
हम कीरे किरम सतिगुर सरणाई करि दइआ नामु परगासि ॥१॥ Ham keere kiram saṯgur sarṇaai kar ḏaya naam pargaas. ||1||
That we like worms seek thy sanctuary, so true Guru, please have compassion and illumine the presence true. ||1||

ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥
मेरे मीत गुरदेव मो कउ राम नामु परगासि ॥
Mere meet gurḏev mo kao raam naam pargaas.
O! Guru my dear my friend, grant me the illumination of the restful radiance of this existence,

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥
गुरमति नामु मेरा प्रान सखाई हरि कीरति हमरी रहरासि ॥१॥ रहाउ ॥ Gurmaṯ naam mera paran sakẖaiee har keeraṯ hamree rehraas. ||1|| Rahao.
The essence of existence taught by the Guru is the breath of my life, and each act our sustenance . ||1||Pause||

ਹਰਿ ਜਨ ਕੇ ਵਡ ਭਾਗ ਵਡੇਰੇ ਜਿਨ ਹਰਿ ਹਰਿ ਸਰਧਾ ਹਰਿ ਪਿਆਸ ॥
हरि जन के वड भाग वडेरे जिन हरि हरि सरधा हरि पिआस ॥ Har jan ke vad bẖaag vadere jin har har sarḏẖa har piyaas.
Extremely fortunate are those devotees of the illusion destroying presence who have faith in and the thirst for divine,

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਤ੍ਰਿਪਤਾਸਹਿ ਮਿਲਿ ਸੰਗਤਿ ਗੁਣ ਪਰਗਾਸਿ ॥੨॥
हरि हरि नामु मिलै त्रिपतासहि मिलि संगति गुण परगासि ॥२॥ Har har naam milai ṯaripṯasahi mil sangaṯ guṇ pargaas. ||2||
They are sated on meeting the essence of the illusion destroying presence and on meeting the presence of the awakened, their virtues shine. ||2||

ਜਿਨ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸੁ ਨਾਮੁ ਨ ਪਾਇਆ ਤੇ ਭਾਗਹੀਣ ਜਮ ਪਾਸਿ ॥
जिन हरि हरि हरि रसु नामु न पाइआ ते भागहीण जम पासि ॥ Jin har har har ras naam na paaiya ṯe bẖagheeṇ jam paas.
Unfortunate are those who do not taste the elixir of the illusion destroying presence for they reside in the throes of death.

ਜੋ ਸਤਿਗੁਰ ਸਰਣਿ ਸੰਗਤਿ ਨਹੀ ਆਏ ਧ੍ਰਿਗੁ ਜੀਵੇ ਧ੍ਰਿਗੁ ਜੀਵਾਸਿ ॥੩॥
जो सतिगुर सरणि संगति नही आए ध्रिगु जीवे ध्रिगु जीवासि ॥३॥ Jo saṯgur saraṇ sangaṯ nahi aaye ḏẖarig jeeve ḏẖarig jeevaas. ||3||
And those who do not seek the sanctuary of the true Guru or presence of the awakened, accursed is their life, accursed their breath. ||3||

ਜਿਨ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਸੰਗਤਿ ਪਾਈ ਤਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖਾਸਿ ॥
जिन हरि जन सतिगुर संगति पाई तिन धुरि मसतकि लिखिआ लिखासि ॥ Jin har jan saṯgur sangaṯ paaee ṯin ḏẖur masṯak likẖiya likẖaas.
Yet, those who attain the presence of the true Guru and the awakened, their foreheads shine from the inscribed writing of the one source,

ਧਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੪॥
धनु धंनु सतसंगति जितु हरि रसु पाइआ मिलि जन नानक नामु परगासि ॥४॥४॥ Ḏẖan ḏẖan saṯsangaṯ jiṯ har ras paaiya mil jan Nanak naam pargaas. ||4||4||
Blessed, blessed is the presence of the awakened, where tasted is the elixir of the illusion destroying presence and O Nanak in such company illumined is this existence’s real force. ||4||4||

In this stanza Guru Ramdas very effectively portrays the benefits of freedom in the presence of the awakened. He initially pleads  the Guru to grant him the illumination of the Naam or the essence or radiance of this existence. He requests the Guru to make him taste the freedom or the real presence which alone appears as this existence. Then he shows the way that this taste of freedom is only possible in the presence of the true Guru and the Sadh Sangat – the presence of the awakened. He even goes on to add that accursed is the life which is distant from the presence of the awakened (for it is surrounded by fear).

 

Translated by© Darpana Rathore.

Sodar Cluster of Shabads

ਆਸਾ ਮਹਲਾ ੧ ॥
Aasa Mėhla 1.

ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥
आखा जीवा विसरै मरि जाउ ॥ Aakẖa jeeva visrai mar jaao.
I live, speaking of this aliveness, its forgetfulness does slay,

ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥
आखणि अउखा साचा नाउ ॥ Aakẖaṇ aukẖa saacẖa naao.
It is extremely difficult to speak of this existence that alone does stay,

ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥
साचे नाम की लागै भूख ॥ Saacẖe naam kee laagai bẖookẖ.
The hunger that rises for this rising, ever-present existence,

ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥
उतु भूखै खाइ चलीअहि दूख ॥१॥
Uṯ bẖookẖai kẖaaye cẖalliahi ḏookẖ. ||1||
This hunger, eats away the emptiness, suffering and grievance. ||1||

ਸੋ ਕਿਉ ਵਿਸਰੈ ਮੇਰੀ ਮਾਇ ॥
सो किउ विसरै मेरी माइ ॥ So kio visrai meri maaee.
So, O mother of mine how can be forgotten the divine,

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੈ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥
साचा साहिबु साचै नाइ ॥१॥ रहाउ ॥ Saacẖa sahib saacẖai naae. ||1|| rahā▫o.
For it alone does shine, appears as this existent design ||1||Pause||

ਸਾਚੇ ਨਾਮ ਕੀ ਤਿਲੁ ਵਡਿਆਈ ॥
साचे नाम की तिलु वडिआई ॥ Saacẖe naam kee ṯil vadiyaai.
Worth a sesame seed, to speak of this being, vast and great,

ਆਖਿ ਥਕੇ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥
आखि थके कीमति नही पाई ॥ Aakẖ thake keemaṯ nahi paayi
Weariness does grow but impossible, to it evaluate,

ਜੇ ਸਭਿ ਮਿਲਿ ਕੈ ਆਖਣ ਪਾਹਿ ॥
जे सभि मिलि कै आखण पाहि ॥ Je sabẖ mil kai aakẖaṇ paahi.
Even if everyone together it did express,

ਵਡਾ ਨ ਹੋਵੈ ਘਾਟਿ ਨ ਜਾਇ ॥੨॥
वडा न होवै घाटि न जाइ ॥२॥ Vada na hovai gẖaat na jaae. ||2||
Yet neither does it increase nor does it becomes less. ||2||
ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥
ना ओहु मरै न होवै सोगु ॥ Na oh marai na hovai sog.
It does not die nor is it grieved,

ਦੇਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥
देदा रहै न चूकै भोगु ॥ Ḏeḏa rahai na cẖookai bẖog.
Endless pleasures it does grant and receive,

ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥
गुणु एहो होरु नाही कोइ ॥ Guṇ eho hor naahi koe.
All there is, is this rising trait, there is none,

ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥
ना को होआ ना को होइ ॥३॥ Na ko hoa na ko hoe. ||3||
Neither there was one nor will there be anyone. ||3||

ਜੇਵਡੁ ਆਪਿ ਤੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥
जेवडु आपि तेवड तेरी दाति ॥ Jevad aap ṯevad ṯeri ḏaaṯ.
Its appearance is as great as is its presence,

ਜਿਨਿ ਦਿਨੁ ਕਰਿ ਕੈ ਕੀਤੀ ਰਾਤਿ ॥
जिनि दिनु करि कै कीती राति ॥ Jin ḏin kar kai keeti raaṯ.
It alone created the night and day (inverses) to express as this appearance,

ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥
खसमु विसारहि ते कमजाति ॥ Kẖasam visaarėh ṯe kamjaaṯ.
Forgetting the beloved is to be outcast,

ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥
नानक नावै बाझु सनाति ॥४॥३॥ Nanak navai baajẖ sanaṯ. ||4||3||
O Nanak, devoid of this boundless essence, downcast. ||4||3||

In this stanza the Guru could not have stated more clearly that all there is the rising trait or presence there is no one enacting it out. He also clarifies that the beloved or the divine always is. It cannot be created, increased or decreased. He also adds that for this manifestation to appear there must be inverses. Finally, the message is loud and clear that an outcast is not the one who is born in an alleged hierarchical lower caste as is generally believed. An outcast is the one who forgets the husband or the divine that alone appears as this existence.
Therefore, Guru Nanak not only unravelled the reality or oneness but also exposed societal superstition and the false reality or illusion prevalent in the society.

 

Translated by© Darpana Rathore.

Sodar cluster of stanzas

ਆਸਾ ਮਹਲਾ ੧ ॥
आसा महला १ ॥ Aasa Mėhla 1.

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥
सुणि वडा आखै सभु कोइ ॥ Suṇ vada aakẖai sabẖ koe.
Hearing of its boundlessness, all speak of its magnitude,

ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਇ ॥
केवडु वडा डीठा होइ ॥ Kevad vada deeṯẖa hoe.
Its vastness could only be known if it could be viewed;

ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥
कीमति पाइ न कहिआ जाइ ॥ Keemaṯ paaye na kahiya jaae.
But neither can its value be estimate, nor can it be conveyed,

ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
कहणै वाले तेरे रहे समाइ ॥१॥ Kahṇai vaale ṯere rahe samaaye. ||1||
Those that describe, immersed in thee stay. ||1||

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥
वडे मेरे साहिबा गहिर ग्मभीरा गुणी गहीरा ॥ Vade mere sahiba gahir gambẖeera guṇi gahira.
My boundless sovereign of unfathomable depths, and virtuous treasure,

ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
कोइ न जाणै तेरा केता केवडु चीरा ॥१॥ रहाउ ॥ Koe na jaaṇai ṯera keṯa kevad cẖeera. ||1|| Rahau.
Of thy expanse’s extent, none has the measure. ||1||Pause||

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥
सभि सुरती मिलि सुरति कमाई ॥ Sabẖ surṯi mil suraṯ kamayee.
Even if all sages amassed the intuitive estimations,

ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥
सभ कीमति मिलि कीमति पाई ॥ Sabẖ keemaṯ mil keemaṯ paayee
And put together were all evaluations and calculations,

ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰਹਾਈ ॥
गिआनी धिआनी गुर गुरहाई ॥ Giyaani ḏẖiyaani gur gurhaaee
With all the spiritual teachers, meditators and their gurus,

ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥
कहणु न जाई तेरी तिलु वडिआई ॥२॥ Kahaṇ na jaai ṯeri ṯil vadiyaai. ||2||
Yet none could gauge a grain of thy value. ||2||

ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥
सभि सत सभि तप सभि चंगिआईआ ॥ Sabẖ saṯ sabẖ ṯap sabẖ cẖangiaaiya.
All beingness, all austerity, and all the good deeds,

ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆ ॥
सिधा पुरखा कीआ वडिआईआ ॥ Siḏẖa purkẖa keeya vaḏiyaaia.
And all the miracles of the accomplished beings and their creed,

ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥
तुधु विणु सिधी किनै न पाईआ ॥ Tuḏẖ viṇ siḏẖi kinai na paaiya.
Without thee, none can attain any such competence,

ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩॥
करमि मिलै नाही ठाकि रहाईआ ॥३॥ Karam milai nahi ṯẖaak rahaaiya. ||3||
All is received by grace and none can restrict its influence. ||3||

ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥
आखण वाला किआ वेचारा ॥ Aakẖaṇ vala kiya vecẖara.
Pitiful the plight of those who try to articulate,

ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
सिफती भरे तेरे भंडारा ॥ Sifṯi bẖare ṯere bẖandara.
The praise of thy overflowing treasures great,

ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥
जिसु तू देहि तिसै किआ चारा ॥ Jis ṯu ḏėh ṯisai kiya cẖara.
Yet they have no option, unto whom thy bestows grace,

ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੨॥
नानक सचु सवारणहारा ॥४॥२॥ Nanak sacẖ savaraṇhara. ||4||2||
O Nanak, the existent alone adorns, does raise. ||4||2||

In this stanza the Guru highlights three essential points of oneness, firstly oneness is boundless, and none can measure its expanse or ever know its value. Secondly there is no other to describe or measure or know the expanse of the formless and finally whatever appears is by the grace of formlessness alone. So, whether it is intuition, miracles, powers or the power to praise all is by the grace of one alone.

Translated by© Darpana Rathore.

Sodar:

ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧
सो दरु रागु आसा महला १
So ḏar- That doorway Raga Aasa Mėhla 1:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥ IkOaʼnkaar Saṯgur parsaḏ.
One Energetic presence is seen by the grace of the guru that always exists:

ਸੋ ਦਰੁ ਤੇਰਾ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
सो दरु तेरा केहा सो घरु केहा जितु बहि सरब समाले ॥ So ḏar ṯera kehā so gẖar kehā jiṯ bahi sarab samāle.
How is the door, how is the home where it is situated and cares for the entire  appearance?

ਵਾਜੇ ਤੇਰੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਤੇਰੇ ਵਾਵਣਹਾਰੇ ॥
वाजे तेरे नाद अनेक असंखा केते तेरे वावणहारे ॥ Vaaje ṯere naaḏ anek asankẖa keṯe ṯere vaavaṇhaare.
(Here) resonates the (naad) as the myriad, the infinite and innumerable are the instrumentalists playing in cadence,

ਕੇਤੇ ਤੇਰੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਹਿ ਕੇਤੇ ਤੇਰੇ ਗਾਵਣਹਾਰੇ ॥
केते तेरे राग परी सिउ कहीअहि केते तेरे गावणहारे ॥
Keṯe ṯere raga pari sio kahiyahi keṯe ṯere gaavaṇhare.
There are so many Ragas and musical harmonies to You; so many minstrels sing hymns of You.
(Here) myriad are the melodies (ragas) with their harmonious sequence and innumerable are the minstrels in performance;

ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥
गावनि तुधनो पवणु पाणी बैसंतरु गावै राजा धरमु दुआरे ॥
Gaavan ṯuḏẖno pavaṇ paaṇi baisanṯar gaavai raja ḏẖaram ḏuaare.
(Here) sing thy essence the blowing winds, the flowing waters and the glowing fires and sings the king of death (Dharamraj) situated at this entrance,

ਗਾਵਨਿ ਤੁਧਨੋ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਨਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਬੀਚਾਰੇ ॥
गावनि तुधनो चितु गुपतु लिखि जाणनि लिखि लिखि धरमु बीचारे ॥
Gaavan ṯuḏẖno cẖiṯ gupaṯ likẖ jaaṇan likẖ likẖ ḏẖaram beecẖare.
(Here) Sing the seen and unseen (Chitragupta) by writing this presence in occurrence, which constantly invites appropriate living ((Dharam) to reflect on its absence,

ਗਾਵਨਿ ਤੁਧਨੋ ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਸੋਹਨਿ ਤੇਰੇ ਸਦਾ ਸਵਾਰੇ ॥
गावनि तुधनो ईसरु ब्रहमा देवी सोहनि तेरे सदा सवारे ॥
Gaavan ṯuḏẖno isar barahma ḏevi sohan ṯere saḏa savaare.
(Here) Sing (Isar) the powers of transformation, (Barma) creativity and (Devi) their energetic aspects, this ever-gracious radiance,

ਗਾਵਨਿ ਤੁਧਨੋ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
गावनि तुधनो इंद्र इंद्रासणि बैठे देवतिआ दरि नाले ॥
Gaavan ṯuḏẖno inḏar inḏarasaṇ baiṯẖe ḏeviṯiya ḏar naale.
(Here) The senses (Indra) at the helm along with other gods (elements) sing in fine accordance,

ਗਾਵਨਿ ਤੁਧਨੋ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਤੁਧਨੋ ਸਾਧ ਬੀਚਾਰੇ ॥
गावनि तुधनो सिध समाधी अंदरि गावनि तुधनो साध बीचारे ॥
Gaavan ṯuḏẖno siḏẖ samaḏẖi anḏar gaavan ṯuḏẖno saḏẖ beecẖare.
(Here) sing the accomplished beings (Siddhas) complete and whole and the attained masters (Sadhs) in cognizance

ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥
गावनि तुधनो जती सती संतोखी गावनि तुधनो वीर करारे ॥
Gaavan ṯuḏẖno jaṯi saṯi sanṯokẖī gaavan ṯuḏẖno veer karare.
Here sing the ascetic men (Jati) and women (Sati) in their abstinence (forbearance) and the contended (Santokhi) and the fierce heroes in their endurance,

ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
गावनि तुधनो पंडित पड़नि रखीसुर जुगु जुगु वेदा नाले ॥
Gaavan ṯuḏẖno pandiṯ paṛan rakẖisur jug jug veḏa naale.
(Here) sing the scholars, seers and the sages along with the aeons (Yugas) and scriptures in their parlance,

ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥
गावनि तुधनो मोहणीआ मनु मोहनि सुरगु मछु पइआले ॥
Gaavan ṯuḏẖno mohṇiya man mohan surag macẖẖ paiyaale.
Here sing the alluring and ravishing maidens of celestial, earthly and nether regions in their resplendent essence,

ਗਾਵਨਿ ਤੁਧਨੋ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
गावनि तुधनो रतन उपाए तेरे अठसठि तीरथ नाले ॥
Gaavan ṯuḏẖno raṯan upaaye ṯere aṯẖsaṯẖ ṯirath naale.
Here sing the gems brought forth by thee along with the sixty eight places of pilgrimage in their luminescence,

ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥
गावनि तुधनो जोध महाबल सूरा गावनि तुधनो खाणी चारे ॥
Gaavan ṯuḏẖno joḏẖ mahabal soora gaavan ṯuḏẖno kẖaaṇi cẖaare.
Here sing the warriors (Jodh), brave (Mahabali) and the courageous (Shurvir) in their forbearance and sing the four sources of procreation in their appearance,

ਗਾਵਨਿ ਤੁਧਨੋ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਤੇਰੇ ਧਾਰੇ ॥
गावनि तुधनो खंड मंडल ब्रहमंडा करि करि रखे तेरे धारे ॥
Gaavan ṯuḏẖno kẖand mandal barahmanda kar kar rakẖe ṯere ḏẖaare.
Here sing the realms, the constellations and the universes upheld in fine coherence,

ਸੇਈ ਤੁਧਨੋ ਗਾਵਨਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
सेई तुधनो गावनि जो तुधु भावनि रते तेरे भगत रसाले ॥
Sei ṯuḏẖno gaavan jo ṯuḏẖ bẖaavan raṯe ṯere bẖagaṯ rasale.
They alone reverberate this resonance that please you and thy devotees are steeped in the joy of remembrance,

ਹੋਰਿ ਕੇਤੇ ਤੁਧਨੋ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਬੀਚਾਰੇ ॥
होरि केते तुधनो गावनि से मै चिति न आवनि नानकु किआ बीचारे ॥
Hor keṯe ṯuḏẖno gaavan se mai cẖiṯ na aavan Nanak kiya beecẖare.
How many more echo, this resonance, of them I have no reminiscence, so how can Nanak reach an inference

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
सोई सोई सदा सचु साहिबु साचा साची नाई ॥
Soi soi saḏa sacẖ sahib saacẖa saacẖī naai.
The Master alone always exists and is being its name and forms too,

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
है भी होसी जाइ न जासी रचना जिनि रचाई ॥
Hai bẖi hosi jaaye na jaasi racẖna jin racẖaayee.
The one that all creates always is, does not depart, is timeless in hue ,

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
रंगी रंगी भाती करि करि जिनसी माइआ जिनि उपाई ॥
Rangi rangi bẖaati kar kar jinsi maiya jin upaayee.
And the myriad shapes, hues and this illusive art too from it alone does ensue,

ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
करि करि देखै कीता आपणा जिउ तिस दी वडिआई ॥
Kar kar ḏekẖai keeta apṇa jio ṯis ḏee vadiyaaee
And ever creating anew it beholds its handiwork, as its greatness true,

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
जो तिसु भावै सोई करसी फिरि हुकमु न करणा जाई ॥
Jo ṯis bẖaavai soi karsi fir hukam na karṇa jaai.
As it prefers thus alone it does perform, none can execute this appearing view,

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥
सो पातिसाहु साहा पतिसाहिबु नानक रहणु रजाई ॥१॥
So paaṯisahu saha paṯisahib Nanak rahaṇ rajaee. ||1||
Says Nanak, this life , is sovereign, it alone has the sovereignty, all resides in its purview. ||27||

In this stanza the Guru sings the song of the beloved, here he points that the whole cosmic appearance is a song, it is music , the cosmic music where tones appear in myriad tunes and pitch with each note signifying an aspect of the energetic presence.  On ceasing of the individuality the cosmic unstruck sound of ‘Ongkaar” is loud and clear . that is the doorway to the glimpse of the divine

This stanza (pauri) is very significant not only because it is profound poetry and portrays the entire creation that resonates  divinity, (which is the formless(niankaar) in form(aakar)) but also by the fact that it has been repeated thrice in the Guru Granth Sahib. Once in the Japji as pauri 27, second under the heading of ‘Sodar’ cluster shabads, meant to be sung in the evening as a part of ‘Rehraas Sahib’, and finally it is recorded as the first shabad under Raga Asa.
The only aspect I would like to clarify in this stanza is that the doorway  or the hearing of the unstruck cosmic sound of the formless is on absence of the individuality . For then it is seen by no one that this entire creation that appears resonates or sings or echoes the energetic attributes. So, the wind sings by blowing, the fire by its burning, the beautiful resonate in their beauty so on and so forth. Everything that appears and does not is the song of the divine. And it alone is sovereign for what it prefers that alone comes to pass This is indeed  a very profound and beautiful  poetic stanza.

Translated by© Darpana Rathore.