Shabad Kirtan

A few years ago, I finished this composition of Jin Prem Kiyo (an edgy Raag Asa) with some collaborators from around the world. But I didn't like this arrangement when I was done. It has been growing on me and I am now releasing this as part of Guru Nanak's 550 year celebration. Here is the shabad:

Here are some rambling thoughts on this shabad and its arrangement ...

The composition of the shabad is in Raag Asa. Raag Asa is often used to express Love. Whether it is "Haun Vaari" by Bhagat Kabir, or "Man Prem Ratanna" by Guru Ramdas or "Oha Prem Piri" by Guru Arjan Dev, they are all prescribed in Raag Asa. That was my logic of composing this shabad in Raag Asa even thought there is no written prescription.

While I have had this arrangement sitting in my hard drive for a few years, I chose not to publish it widely. The reason I haven't shared this earlier is because I always thought the music was too overpowering. What is the point of have music overshadow the message? Especially when you are composing music for Gurbani. But, I think I was wrong.

Let me take you through the process for a bit. I sang the shabad and sent it to some friends to listen and improvise upon. I did not tell them what the meaning of the shabad was. I wanted them to just feel it from the way it was sung. And within a few days, I started getting different ideas from musicians around the world. One from Indonesia, another one from Italy, one from Canada and another from Europe. I put these ideas together and accepted all of them as they came.

The result was a lot more percussive and upbeat than I had ever imagined. At that time, I thought there were too many percussive elements in this, including loud drums and guitars. But when I would take them out, the feeling and completeness went away. I was not sure I would be proud of this. I kept it away like I do with many compositions.

I was wrong. Guru Nanak says that God lives in sound and in color (Rang Ratta, Japji 27). And all colors are His. All kinds of music is His. Doubts are ours. Limiting Gurbani to just one style is a disservice to the past and future of Gurbani, to the aspirations and love of the musicians, and to the needs and desires of ALL listeners.

This was one of my earlier collaborations and it taught me to better give control away. The result is unexpected. Much learning and excitement can come from such a process. The best learning is around love, incidentally the subject of this shabad. The most important element of any composition is love. And this is even more important when composing music for Gurbani. Whether the music is sparse, dense, soft or loud, is a matter of preference. The message is most important.

For the purpose of love, often what I do in collaborations, I do not give much specific directions for musicians who are playing with me. I do assume that they are good musicians and can follow melody and chordal structures by ear. But I don't give specific direction to prevent all the music sounding the same -- the way I want it to sound. Instead, in any collaboration, I want the true love of any collaborator to speak through the music. It takes less mental and compositional effort, and most musicians improvise using their heart vibes. It is also a great way of letting go of your control. Because in the end, Gurbani and its music is a gift of the world, to the world and from the world.

I will personally always have an inclination of minimalistic music, so I am not sure this will ever be one of my favorite arrangements. But I can tell you that it has been growing on me. Hopefully love is growing on me too.

For the latest version of this blog

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Latest - Jaisi Main Aveh Khasan Ki Bani

Old research:

"Jaisi Main Aveh" is one of the four poems included in what is called "Babarvani" describing the four invasions by Mughal Emperor Babar (1483-1530). While three of these poems are in Raag Asa (the color of Hope), this poem is in Raag Tilang (the color of Mideast).

Read More: Complete Babarvani

Babar and Guru Nanak in 1520-1521

Before we go into the shabad, let's consider the historical background based on what I have gathered from several sources including Babar's Autobiography in the past few days.

The year was 1520. The season was winter. Babar made his third invasion into India and easily subdued several cities including Sialkot. He wanted to do the same with Saidpur, a town of landowners and merchants. The inhabitants of Saidpur, not knowing Babar's savage intentions, resisted and in his wrath Babar ordered a bloody massacre of city dwellers.

Guru Nanak was traveling back home after his trip to Mecca, and reached Saidpur from Punja Sahib and stayed with disciple and friend Bhai Lalo. Guru Nanak and Bhai Lalo, along with other older men, women and children were imprisoned by Babar. Babar had to leave Saidpur because of attacks at his home in Afganisthan. According to the Puratan Janam Saaki, Guru Nanak and Bhai Lalo were made to carry loads of wealth on their backs for Babar's troops to take away (See Babur's Invasion).

Many of the historical accounts of Babar's third invasion I found were short and colorless. For example, one account mentioned Babar's invasion in the following way:

"There is no doubt, however, that he made an expedition, called the third, in 1520. On this occasion he crossed the Indus, marched into the part known now as the Rawal Pindi division, crossed the Jehlam, reached Sialkot, which he spared, and then marched on Saiyidpur, which he plundered. He was called from this place to Kabul to meet a threatened attack upon that capital."

In comparsion ... Guru Nanak is beautifully descriptive, and he calls the savagery like it is: evil and sinful:

Calling it like it is ... Guru Nanak Style

Guru Nanak's courageous song of truth that describes the condition of Saidpur after it was devastated by Babar's attack in 1521:

Tilang, First Mehl:

Jaisi Main Avai Khasam ki Baani, taisada kari gyaan vey Lalo

As the Word of the divine comes to me, so do I express it, O Lalo

Guru Nanak is going to describe the horrors of Babur's atrocities. He says, look, I'm going to say it like it is. This is not just ordinary "Bani" or ordinary "word," it is "Khasam ki Bani" or the "word of the eternal husband." And what is "khasam" according to Guru Nanak -- it is "satnam" or the truth. So this is the word of truth according to Guru Nanak! Because Khasam can also be defined as "love," one can say that Guru Nanak is saying, "These are not necessarily my words. These are the words that have come to me from my love."

Another interpretation of this line is that Guru Nanak is emphasizing that it is not he who is making any judgements, because in the end whether someone is good or evil, is a judgement. He says that the source his knowledge (gyaan) is the divine husband (khasam). He is just imparting what has come to him from the divine. He is just doing what God willed him to do: sing!

This line reminds me of Bob Dylan's song Blowin in the Wind. In this song that was meant to be a protest against war, Bob Dylan asks several poignant questions. For instance:

How many times can a man turn his head
And pretend that he just doesn't see?

The convenient thing to do is to ignore atrocities. It saves you from any negative repercussions. But the right and courageous thing to do is to stand by the truth. Guru Nanak's poem is especially courageous because it could result in him losing his life; despite this, he choses to write and sing this.

Paap kee janj lai Kabulon Dhaaeiaa Jori Mangai Daan vey Lalo

Bringing the wedding party of sin from Kabul he (Babur) demands land as his wedding gift, O Lalo.

He is saying it like it is.

The Wedding Metaphor

Wedding are often used as metaphors of death in sufi poetry and gurbani. Just like the bridegroom leaves her temporary house and goes to her husband's house one day, it is inevitable that we all die. Guru Nanak extends this metaphor chillingly -- the wedding party has come from Kabul and "demands" land. This sin has come from greed. Through this poem he slays the greed of acquirers of land and women. The fact that he wanted the land and riches of the people of Saidpur has been corroborated from primary sources.

The wedding party of sin comes from Kabul. After Babur's failures in Central Asia he had moved south east to Kabul and established his supremacy. He was especially punitive to the Afghans, often setting up "pillars of heads" after winning battles; now he brings such horrors to India.

One historian remarks that Guru Nanak knew about Babur's attack beforehand and came to Saidpur to warn Bhai Lalo of the devastation. I believe the shabad was written afterwards because of the specific description and the evidence (chakki).

Saram Dharam Doi Chhap Khaloye Kood Phire Pardhaan vey Lalo

Decency and righteousness are hiding, and falsehood struts around like a leader, O Lalo.

Kajiyan Baamana ki gal Thakki, Agad Padai Saitan vey Lalo

The Qazis and the Brahmins have lost their roles, and Satan now conduct wedding rites, O Lalo.

Normally weddings are decent and righteous affairs; they are celebrations. And normally the pious elevated individuals conduct marriage ceremonies. So that would be the brahman for hindus and the kazi for muslims. But in this case Satan is conducting wedding rites. As we go on in this shabad, the wedding metaphors will continue - especially about singing wedding songs in the end of the shabad.

Toll of War on Women

Musalamaaneeaa parrehi kathaebaa kasatt mehi karehi khudhaae vae laalo

The Muslim women read the Koran, and in their misery, they call upon God, O Lalo.

Jaath sanaathee hor hidhavaaneeaa eaehi bhee laekhai laae vae laalo

The Hindu women of different statuses, as well, have been met with the same fate, O Lalo.

The Muslim women are suffering ... they have no where else to go but God. And Hindu women of all statuses are met with the same fate. Everyone is suffering.

Zainab Salbi, an Iraqi author, who has written a book on the plight of women in war, claims that things are not different now. She claims that we talk about only one side of war. We talk about the missiles, the destruction, the valiant warriors, the vanquished ones, troop levels, tactics, dollars and casualties. We treat casualties rather casually. We don't talk about where the social fabric is most torn. We don't talk about the suffering of women, the suffering of children ... they remain the the unspoken sufferers of war. And the fact is that seventy-five percent of the casualties of war are women and children.

It is also possible, that Guru Nanak only mentions women, because he is continuing to use the wedding metaphor, where everyone is the soulbride of the one in power.

Babar - Jabar - Equal Opportunity Savage

It is clear from this description that Babar is indiscriminately killing and torturing people regardless of religion. He was an equal opportunity savage. History shows that Babar (and for that matter his ancestor Genghiz Khan) was more interested in capturing land and wealth than converting folks to Islam. As an aside, it was much later, after he had conqured Delhi, Babar used Islam to rally his troops to defeating Rajputs of Mewar.

A noted Pakistani Journalist, Mushtak Soofi, describes Babar's intent in his article on Guru Nanak:

Babar was like a character one finds in one of Bertolt Brecht’s poems; 'where my tank passes is my street/what my gun says is my opinion.'

When Babar decided to savagely kill the people of Saidpur, much of its male population must have been killed in the attack. Guru Nanak only mentions the plight of the Muslim and Hindu women, perhaps because most of the men were dead. But, it is clear that it was the women who suffered the most.

Guru Nanak And Bhai Lalo Survive

It is interesting that both Guru Nanak and Bhai Lalo survived the attack. It might have been because Guru Nanak was highly regarded (because he was returning from Mecca and was considered a Haji; there weren't too many people in that time and place who had completed the Hajj), or because he was spiritual, because he was a musician (and Babar loved music and musicians), or just because he was old (>50 years old). We don't know this; but it is also possible that Babar only killed folks who were opposing his invasion; he imprisoned the others. According to the puratam janam sakhi over 11,000 people were imprisoned.

Imbued in Red

Khoon kae sohilae gaaveeahi naanak rath kaa kungoo paae vae laalo |1|

Sing the songs of murder, O Nanak, sprinkling kungoo* of blood, O Lalo.

Although kungoo is often translated as "saffron" in most translations of this shabad, this is not accurate. Kungoo is a powdered dye from a variety of millet that was used as make-up by women. I found some references of modern use of this millet for making hair pink (More on Kungoo)! Continuing the extension of this chilling metaphor of death, the poet is also decorated with the kungoo, but its the kungoo of blood and he sings the songs of murder.

It is interesting to note that Khoon is red. Kungoo is pink, derived from red. And Lalo, although a person's name, is also derived from red. Red is the color of blood. It is the color of blood that makes a memory of war so gory. Yet, it is also the color of love. It is the traditional color of a bride's dress. The redness of Guru Nanak's last line highlights the dichotomy of the world that we live in. This world is full of suffering, yet it is also full of love. And all us poets of life have a choice.

Guru Nanak Sings His Part

What does Guru Nanak do despite all the suffering. He is not dejected. He sings! The poet of the soul is ready to die. He is ready to die a bloody death. Not just ready, he accepts the bloody death gleefully. He sings the songs of murder. He does what he is here for. He does his part. In the darkest hours of life, he sees stars; he has optimism. He has hope. He rejoices in His Will.

How can we remove all this dark falsehood? By rejoicing in His Will, says Nanak! (Japji 1)

We live in a time of great confusion and pain. There was uncalled for bloodshed in Paris, Syria and California last year. Terrorists were killing innocent people for reasons even baser than Babar's. But you shouldn't be discouraged. While you might not be able to fix this, but you should not lose heart. Peace begins with you. Just like Guru Nanak, you have a unique mission. Just like him, you can be singing. Just like him, you can make a big difference. Just like him, you can truly live.

Martin Luther King once said, "A man dies when he refuses to stand up for that which is right. A man dies when he refuses to stand up for justice. A man dies when he refuses to take a stand for that which is true." To truly live, you have to sing what is right, you have to sing for justice, you have have to sing the truth. The Guru Nanak within us lives as long as we sing the truth. He sings eternally, 'Akhaan Jeevan Visrai Mar Jaon' ... he sings, "As long as I sing I live; as soon as I forget I die."

Note: This is ongoing research as of December 2018. Please contribute if you can help improve this.

Also spelt: Jaisi Main Avai

Once the Guru touches you magical things happen ...

https://youtu.be/arcBPRVKHuI

Transfeeling -

When the Samrath Guru
put his hand on my head
he gave me Hari’s name
and my burns were healed

Whether it was night or day
hearing Hari’s name incessantly
even the messenger of death
himself was fearful

The only wish I had left
was of the universe’s Guru,
Of touching that magical stone
who’s touch makes you magical

The disciple of the Guru
became divine himself ….
when the samrath guru
placed his hand on the head

Credits:

Production - Shivpreet Singh

Original Reet - Nirinjan Kaur
Flute - Rajesh Prasanna
Oboe - Kimberly Foree

Harmonies - Christine Linge

Original Lyrics and Traditional Translation

ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥

समरथ गुरू सिरि हथु धर्यउ ॥

Samrath gurū sir hath ḏẖar▫ya▫o.

The All-powerful Guru placed His hand upon my head.

ਗੁਰਿ ਕੀਨੀ ਕ੍ਰਿਪਾ ਹਰਿ ਨਾਮੁ ਦੀਅਉ ਜਿਸੁ ਦੇਖਿ ਚਰੰਨ ਅਘੰਨ ਹਰ੍ਯ੍ਯਉ ॥

गुरि कीनी क्रिपा हरि नामु दीअउ जिसु देखि चरंन अघंन हर्यउ ॥

Gur kīnī kirpā har nām ḏī▫a▫o jis ḏekẖ cẖarann agẖann har▫ya▫o.

The Guru was kind, and blessed me with the Lord's Name. Gazing upon His Feet, my sins were dispelled.

ਨਿਸਿ ਬਾਸੁਰ ਏਕ ਸਮਾਨ ਧਿਆਨ ਸੁ ਨਾਮ ਸੁਨੇ ਸੁਤੁ ਭਾਨ ਡਰ੍ਯ੍ਯਉ ॥

निसि बासुर एक समान धिआन सु नाम सुने सुतु भान डर्यउ ॥

Nis bāsur ek samān ḏẖi▫ān so nām sune suṯ bẖān dar▫ya▫o.

Night and day, the Guru meditates on the One Lord; hearing His Name, the Messenger of Death is scared away.

ਭਨਿ ਦਾਸ ਸੁ ਆਸ ਜਗਤ੍ਰ ਗੁਰੂ ਕੀ ਪਾਰਸੁ ਭੇਟਿ ਪਰਸੁ ਕਰ੍ਯ੍ਯਉ ॥

भनि दास सु आस जगत्र गुरू की पारसु भेटि परसु कर्यउ ॥

Bẖan ḏās so ās jagṯar gurū kī pāras bẖet paras kar▫ya▫o.

So speaks the Lord's slave: Guru Raam Daas placed His Faith in Guru Amar Daas, the Guru of the World; touching the Philosopher's Stone, He was transformed into the Philosopher's Stone.

ਰਾਮਦਾਸੁ ਗੁਰੂ ਹਰਿ ਸਤਿ ਕੀਯਉ ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥੭॥੧੧॥

रामदासु गुरू हरि सति कीयउ समरथ गुरू सिरि हथु धर्यउ ॥७॥११॥

Rāmḏās gurū har saṯ kī▫ya▫o samrath gurū sir hath ḏẖar▫ya▫o. ||7||11||

Guru Raam Daas recognized the Lord as True; the All-powerful Guru placed His hand upon His head. ||7||11||

Happy Gurpurab everyone!!! Today we remember the emperor of emperors, Guru Gobind Singh. Last week, I sang the first few lines and the last few lines of Guru Gobind Singh's poet laureate Bhai Nandlal. Here is a video of the practice we did at home. Accompanying me on the guitar is my dear friend Janapriyan Levine (http://www.janapriyan.com). Enjoy and share it with your hearts, friends and family ...

The last few lines are rarely sung - they describe the utmost humility of Bhai Nandlal. If I were to prosify his beautiful poetic lines, the gist is:

My soul is branded "Guru Gobind Singh;" I am the slave dog of Guru Gobind Singh ... nay, I am lower than his dogs; if I were to partake the leftovers of his dogs, I would be fortunate. The only hope I have now is that when my life is sacrificed for the Guru, let my head be on his feet.

Bhai Nand Lal was poet laureate of Guru Gobind Singh's court. He was originally a Hindu who worked in the Mughal courts at the time of Aurangzeb. Bhai Nandlal was an expert of languages and used to teach Aurangzeb's kids Farsi (Persian). After hearing Bhai Nand Lal's interpretation of a Quran verse, Aurangzab was once very impressed and insisted that such a man should convert to Islam. Refusing to convert Bhai Nand Lal thus sort refuge. He found himself in Anandpur in the court of Guru Gobind Singh Ji, who on his first vision of the Guru was so impressed by his being that he decided to stay in his court for several years.

After Guru Gobind's passing, Bhai Nandlal moved to Multan when he and his descendents lived for over 9 generations. I am fortunate to be his 10th descendant. My father was born in Multan in the ancestral home of the great poet. Our family moved to India after the partition (1947) and we moved to the US in 1991.

You can download the audio version of this recording here:
https://noisetrade.com/shivpreetsingh/guru-gobind-singh

First few verses -

Naasr-o Mansoor Guru Gobind Singh,
Victorious and comforting is Guru Gobind Singh
Eezad-i Manzoor Guru Gobind Singh.
Accepted by God is Guru Gobind Singh

Haq Ra Ganjoor Guru Gobind Singh,
Keeper of Divine Treasure is Guru Gobind Singh
Jumla Faiz-o Noor Guru Gobind Singh.
Guru Gobind Singh Ji is the bestower of all gifts and blessings)

Haq Haq Aagaah Guru Gobind Singh,
Guru Gobind Singh Ji is always aware of the ways of God
Shah Shahanshah Guru Gobind Singh.
Guru Gobind Singh Ji is the emperor of emperors

Haq Haq Aagaah Guru Gobind Singh,
Guru Gobind Singh Ji is always aware of the ways of God)
Shah Shahanshah Guru Gobind Singh.
Guru Gobind Singh Ji is the emperor of emperors

Haq Haq Aagaah Guru Gobind Singh,
Guru Gobind Singh Ji is always aware of the ways of God
Shah Shahanshah Guru Gobind Singh.
Guru Gobind Singh Ji is the emperor of emperors

Bar do Aalam Shah Guru Gobind Singh
Guru Gobind Singh rules over both the worlds;
Khasam Ra Jaa Kaah Guru Gobind Singh
he is the destroyer of the enemies.

Last few verses:

Laal sag ghulaam Guru Gobind Singh
Daagdaar Naam Guru Gobind Singh
Nand LaL is the slave dog of Guru Gobind Singh; he carries the stamp of Guru Gobind Singh on him.

KAMTAREEN Z SGAAN GURU GOBIND SINGH
REZAA CHEEN-E KHAAN GURU GOBIND SINGH
Nand Lal is lower than all the dogs of Guru Gobind Singh; he (pecks) at the left overs of their dinner.

SAA-EL AZ IN-AAM GURU GOBIND SINGH
KHAAK-E PAAK IQDAAM GURU GOBIND SINGH
Nand Lal is begging to get the gift of holy dust of Guru Gobind Singh’s feet.

BAAD JAANASH FIDAA-E GURU GOBIND SINGH
FARQ-O BAR PAA-E GURU GOBIND SINGH
His (Nand Lal’s) life may be sacrificed for Guru Gobind Singh and Nand Lal’s head may always remain at his feet.

The complete Poem:

Waheeguru Jee-o Satya (Nasroo Mansoor Guru Gobind Singh)

NASAR-O MANSOOR GURU GOBIND SINGH
EEZAD-I MANZOOR GURU GOBIND SINGH
Guru Gobind Singh is victorious and assists us to succeed in life; he is accepted by God as His own.

HAQ RA GANJOOR GURU GOBIND SINGH
JUMLA FAIZ-O NOOR GURU GOBIND SINGH
Guru Gobind Singh is the custodian of God’s treasure; he is the bestower of all the gifts.

HAQ HAQ AAGAAH GURU GOBIND SINGH
SHAHE SHAHAN SHAH GURU GOBIND SINGH
Guru Gobind Singh knows the ways of God; he is the emperor of emperors.

BAR DO ALAM SHAH GURU GOBIND SINGH
KHASAM RA JAN KAH GURU GOBIND SINGH
Guru Gobind Singh rules over both the worlds; he is the destroyer of the enemies.

FAA-EZ AL-ANWAAR GURU GOBIND SINGH
KASHIF AL-ASRAAR GURU GOBIND SINGH
Guru Gobind Singh illuminates our lives with abundance; he reveals secrets of God.

AALIM AL-ASTAAR GURU GOBIND SINGH
ABR-E REHMAT BAAR GURU GOBIND SINGH
Guru Gobind Singh is aware of the secrets of the world; he showers his unlimited mercies.

MUQBAL-O MAQBOOL GURU GOBIND SINGH
WAASIL-O MAUSOOL GURU GOBIND SINGH
Guru Gobind Singh is the favourite of Waheguru; he is with Him all the time

JAAN FIROZ-E DAHAR GURU GOBIND SINGH
FAIZ-E HAQ RA BAHR GURU GOBIND SINGH
Guru Gobind Singh bestows life in this world; he is the sea of Waheguru’s blessings

HAQ RA MEHBOOB GURU GOBIND SINGH
TALIB-O MATLOOB GURU GOBIND SINGH
Guru Gobind Singh is loved by God; he is the seeker as well as the sought.

TEG RA FATTAH GURU GOBIND SINGH
JAN-O DIL RA RAH GURU GOBIND SINGH
Guru Gobind Singh achieved victories with his sword; he knows the secret of every heart.

SAHIB-E IKLEEL GURU GOBIND SINGH
ZILL-E HAQ TAZLEEL GURU GOBIND SINGH
Guru Gobind Singh wears the crown of the world; he lives in the shadow of Waheguru.

KHAAZAN-E HAR GANJ GURU GOBIND SINGH
MARHAM-E HAR RANJ GURU GOBIND SINGH
Guru Gobind Singh controls all the treasures of the world; he is the medicine of all ailments.

DAAWAR-E AAFAAQ GURU GOBIND SINGH
DAR DO AALAM TAAQ GURU GOBIND SINGH
Guru Gobind Singh is the master of the world; both the worlds are under his shelter.

HAQ KHUD WASAAF GURU GOBIND SINGH
BARTAREEN AUSAAF GURU GOBIND SINGH
Guru Gobind Singh is praised by God Himself; he is bestowed with highest qualities.

KHAASGAN DAR PAA-E GURU GOBIND SINGH
QUDSI-AAN BAAR-AAE GURU GOBIND SINGH
Great men are at the feet of Guru Gobind Singh; the angels visit him for audience.

MUQBAL-AAN MADDAH GURU GOBIND SINGH
JAAN-O DIL RA RAH GURU GOBIND SINGH
The fortunate ones admire Guru Gobind Singh; he knows every thing in our hearts.

LAA-MAKAAN PAABOS GURU GOBIND SINGH
BAR DO AALAM KOS GURU GOBIND SINGH
The poor kiss the feet of Guru Gobind Singh; the drum of his authority sounds in both the worlds.

SULS-HAM MAHKOOM GURU GOBIND SINGH
RUBEH HAM MAKHTOOM GURU GOBIND SINGH
Guru Gobind Singh rules over the three worlds; he has the stamp of his authority on the four Vedas.

SUDS HALQEH B-GOSH GURU GOBIND SINGH
DUSHMAN AFGAN JOSH GURU GOBIND SINGH
The six shastras are his slaves; he always defeats the enemy.

KHALAS-O BE-KEENEH GURU GOBIND SINGH
HAQ HAQ AINAA GURU GOBIND SINGH
Pure at heart, Guru Gobind Singh is free from ill will; he is the mirror through whom God reveals Himself.

HAQ HAQ ANDESH GURU GOBIND SINGH
BADSHAH DARVESH GURU GOBIND SINGH
Guru Gobind Singh meditates on God; he is a mystic and a king at the same time.

MAKRAM AL-FAZAAL GURU GOBIND SINGH
MUN-IM AL-MUT-AAL GURU GOBIND SINGH

KAARAM AL-KIRAM GURU GOBIND SINGH
RAAHAM AL-RAHAAM GURU GOBIND SINGH
Guru Gobind Singh is most generous and forgiver.

NAA-EM AL-MUN-AAM GURU GOBIND SINGH
FAHAM AL-FAHAAM GURU GOBIND SINGH
Guru Gobind Singh blesses even the benevolent; he bestows gifts even to those who give.

DAA-IM-O PAA-INDA GURU GOBIND SINGH
FARAKH-O FARKHUNDEH GURU GOBIND SINGH
Guru Gobind Singh is eternal; he is auspicious for all.

FAIZ-E SUB-HAAN ZAAT GURU GOBIND SINGH
NOOR HAQ LAM-AAT GURU GOBIND SINGH
Guru Gobind Singh is essence of God’s blessings; God Himself radiates through him.

SAMIAAN-E NAAM GURU GOBIND SINGH
HAQ BEEN Z IN-AAM GURU GOBIND SINGH
Those who have listened to the name of Guru Gobind Singh have received the gift of seeing God Himself.

WAASIF-AAN-E ZAAT GURU GOBIND SINGH
WASIL AZ BARKAAT GURU GOBIND SINGH
Those who sang the praises of Guru Gobind Singh were united with God.

RAAQMAANE WASF GURU GOBIND SINGH
NAAMWAR AZ LUTF GURU GOBIND SINGH
Those who wrote in praise of Guru Gobind Singh received fame the world over with his grace.

NAAZRAN-E ROO-E GURU GOBIND SINGH
MAST HAQ DAR KOO-E GURU GOBIND SINGH
Those who had seen the face of Guru Gobind Singh moved in his lanes intoxicated with God’s Name.

KHAAK BOS-E PAA-E GURU GOBIND SINGH
MUQBAL AZ AALAA-E GURU GOBIND SINGH
Those who kissed the dust under the feet of Guru Gobind Singh were fortunate and were elevated in life.

QADIR-E HAR KAR GURU GOBIND SINGH
BE-KASAAN RA YAAR GURU GOBIND SINGH
Guru Gobind Singh is the doer of all that is happening in this world, he is friend of the poor.

SAAJID-O MASJOOD GURU GOBIND SINGH
JUMLEH FAIZ-O JOOD GURU GOBIND SINGH
Guru Gobind Singh worships (God); he is also worshipped (by the whole creation).He is generous with all the bounties he gives.

SARWRAAN RA TAJ GURU GOBIND SINGH
BARTAREEN MI-ARAJ GURU GOBIND SINGH
Guru Gobind Singh is the chief of all the kings; he occupies the loftiest position.

ASHAR QUDSI RAM GURU GOBIND SINGH
WASIF-E IKRAM GURU GOBIND SINGH
The ten (Greek) gods are under the command of Guru Gobind Singh and they sing his praises in reverence.

UM QUDAS B-KAR GURU GOBIND SINGH
GAASHIA BARDAAR GURU GOBIND SINGH
The sacred goddesses of the world are also working for Guru Gobind Singh and they are his servants.

QADR-O QUDRAT PEISH GURU GOBIND SINGH
INKIYAAD ANDESH GURU GOBIND SINGH
Guru Gobind Singh controls our destinies; still he meditates on God in submission.

TISYA ULVI KHAAK GURU GOBIND SINGH
CHAAKAR-E CHALAAK GURU GOBIND SINGH
Guru Gobind Singh is above the highest thrones; he moves in the heavens.

BARTAR AZ HAR QADR GURU GOBIND SINGH
JAAWDANI SADR GURU GOBIND SINGH
Guru Gobind Singh is supreme in all virtues; he is eternal and above everyone else.

AALAM-E RAUSHAN Z GURU GOBIND SINGH
JAAN-O DIL GULSHAN Z GURU GOBIND SINGH
Guru Gobind Singh gives light to the world; our hearts and souls blossom because of him.

ROZ AFZOON JAAH GURU GOBIND SINGH
ZEB TAKHT-O GAAH GURU GOBIND SINGH
Guru Gobind Singh’s stature is increasing every day; he is the beauty of all thrones.

MURSHID AL-DAAREEN GURU GOBIND SINGH
BEENASH-E HAR EIN GURU GOBIND SINGH
Guru Gobind Singh is our guide in both the worlds; he is the sight of every eye.

JUMLA DAR FURMAAN GURU GOBIND SINGH
BARTAR AAMAD SHAAN GURU GOBIND SINGH
Guru Gobind Singh commands the whole creation; he is supreme in stature.

HAR DO AALAM KHEIL GURU GOBIND SINGH
JUMLA ANDAR ZEIL GURU GOBIND SINGH
Both the worlds are the army of Guru Gobind Singh; all are under his protection.

WAAHAB AL-WAHAAB GURU GOBIND SINGH
FAATEH HAR BAAB GURU GOBIND SINGH
The most generous Guru Gobind Singh is the conqueror of every battle.

SHAAMIL AL-ASHFAAQ GURU GOBIND SINGH
KAAMIL AL-AKHLAAQ GURU GOBIND SINGH
Guru Gobind Singh’s blessings are unending; he is virtue personified.

ROOH DAR HAR JISM GURU GOBIND SINGH
NOOR DAR HAR CHASHM GURU GOBIND SINGH
Guru Gobind Singh is the soul of every one; he is the light of every eye.

JUMLA ROZI KHWAAR GURU GOBIND SINGH
FEIZ-E HAQ AMTAAR GURU GOBIND SINGH
Guru Gobind Singh provides sustenance to all; he showers His graces.

BIST-O HAFT GADAA-E GURU GOBIND SINGH
KHAAK ROB SARAA-E GURU GOBIND SINGH
The twenty-seven gods are the beggars of Guru Gobind Singh; they are engaged in sweeping his house.

KHAMS WASF PEI-RAA-E GURU GOBIND SINGH
HAFT HAM SHEIDAA-E GURU GOBIND SINGH
The five elements praise Guru Gobind Singh; the seven worlds admire him.

BAR DO AALAM DAST GURU GOBIND SINGH
JUMLA ULVI PAST GURU GOBIND SINGH
Guru Gobind Singh has his hand on both the worlds; all the angels are inferior

LAL SAG GULAAM GURU GOBIND SINGH
DAAD-DAAR-E NAAM GURU GOBIND SINGH
Nand LaL is the slave dog of Guru Gobind Singh; he carries the stamp of Guru Gobind Singh on him.

KAMTAREEN Z SGAAN GURU GOBIND SINGH
REZAA CHEEN-E KHAAN GURU GOBIND SINGH
Nand Lal is lower than all the dogs of Guru Gobind Singh; he (pecks) at the left overs of his dinner table.

SAA-EL AZ IN-AAM GURU GOBIND SINGH
KHAAK-E PAAK IQDAAM GURU GOBIND SINGH
Nand Lal is begging to get the gift of holy dust of Guru Gobind Singh’s feet.

BAAD JAANASH FIDAA-E GURU GOBIND SINGH
FARQ-O BAR PAA-E GURU GOBIND SINGH
His (Nand Lal’s) life may be sacrificed for Guru Gobind Singh and Nand Lal’s head may always remain at his feet.

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