Shabad Kirtan
Shabad Kirtan
  • Home
  • Music
    • Spotify
    • Apple Music
    • Amazon
    • Pandora
    • SoundCloud
    • Google
    • You Tube
      • Music on YouTube
      • Uplifting Shabads
      • Guru Nanak Shabads
      • Meditation & Chanting
      • Shabads for Kids
      • Shabads of Guru Arjan
      • Shabads of Guru Gobind Singh
  • Videos
    • Uplifting
    • Guru Nanak
    • Meditation
    • For Kids
    • Guru Arjan
    • Guru Gobind Singh
  • Projects
    • Pandemic 2020
    • Guru Nanak 550
    • Namdev 750
    • Thoughts and Ruminations on Shabads
  • News
  • Contact
    • Comment
    • Send Email
    • Newsletter
    • FAQs
  • About
    • Biography
    • Photos
    • Music
    • FAQs
I am releasing some recent recordings through the album "Moko Taar Le" this year as part of Bhagat Namdev's 750th birth centenary celebrations.  Moko Taar Le is a shabad by Bhagat Namdev that I have been singing this since 2008. Lyrics, translation, the story of Dhruv, my notes on this shabad, as well as more information about the quotes in the video can be found on my blog: Notes on Moko Taar Le. You can stream and download Moko Taar Le here: Spotify, Apple Music, iTunes. 


Moko taar Le Raama - Gurbani

ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥
ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥
ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥
ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Shabad Transliteration in English

Mo kao ṯār le rāmā ṯār le.
Mai ajān jan ṯaribe na jāno bāp bīṯẖulā bāh ḏe. ||1|| rahāo.

Nar ṯe sur hoe jāṯ nimakẖ mai saṯgur buḏẖ sikẖlāī.
Nar ṯe upaj surag kao jīṯio so avkẖaḏẖ mai pāī. ||1||

Jahā jahā ḏẖūa nāraḏ teke naik tikāvahu mohi.
Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

Lyrics in English (Transliteration 2)

Moko Taar le Rama Taar le
Main Ajaan Jan Taribe Na Jaano
Baap Beethla Baah De

Nar Te Sur Hoye Jaat Nimakh Mai
Satgur Budh Sikhlaayi
Nar Te Upaj Suraj Ko Jitiyo
So Avkhad Mai Paayi

Jahaan Jahaan Dhu Naarad Teke
Naik Tikavo Mohe
Tere Naam Avilamb Bahut Jan Udhare
Naame ki Nij Mat Eh

English Translation 

Ferry me, Raama, ferry me across.
I'm ignorant, I can't swim; Father Beethla, give me your arm!

With Satgur's wisdom a human can be trained divinity instantly, 
Pour within me the elixir that empowers an earthling to win heaven

Please place me wherever you placed Dhroo through Naarad
I know You have ferried across countless without delay 

Another translation

Ferry me, Raama, ferry me across.
I'm ignorant, I can't swim; Father Beethla, give me your arm!

A Human can become divine instantly through the wisdom of Satguru
An earthling can win heaven through the elixir I have found
 
Wherever you placed Dhruv through Narad, Place me there again and again
Through your name many have emancipated, this is my firm belief

Another Translation: The Prayer of Bhagat Namdev, Raag Gond

Ferry me, Raama, ferry me.
I am ignorant, I can't swim. Father Beethla, give me your arm!

Grant me, this mere human, the wisdom to achieve divinity without delay
Give me the medicine to conquer heaven despite being an earthling

Please place me where Dhroo was placed with Naarad's guidance
I know countless have been saved without delay through your Name.

Transliteration and Translation by Kulbir Singh Thind & Dr. Sant Singh Khalsa

Gond.
In Raag Gond

Mo kao ṯār le rāmā ṯār le.
Carry me across, O Lord, carry me across.

Mai ajān jan ṯaribe na jāno bāp bīṯẖulā bāh ḏe. ||1|| rahāo.
I am ignorant, and I do not know how to swim. O my Beloved Father, please give me Your arm. ||1||Pause||

Nar ṯe sur hoe jāṯ nimakẖ mai saṯgur buḏẖ sikẖlāī.
I have been transformed from a mortal being into an angel, in an instant; the True Guru has taught me this.

Nar ṯe upaj surag kao jīṯio so avkẖaḏẖ mai pāī. ||1||
Born of human flesh, I have conquered the heavens; such is the medicine I was given. ||1||

Jahā jahā ḏẖūa nāraḏ teke naik tikāvahu mohi.
Please place me where You placed Dhroo and Naarad, O my Master.

Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||
With the Support of Your Name, so many have been saved; this is Naam Dayv's understanding. ||2||3||

Punjabi Translation - Professor Sahib Singh

I had a different interpretation of the second paragraph, so I checked all the translations. I found Professor Sahib Singh's translation most agreeable: 

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥ ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥ ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥ ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥ ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥ ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥ {ਪੰਨਾ 873}

ਪਦਅਰਥ: ਮੋ ਕਉ = ਮੈਨੂੰ। ਰਾਮਾ = ਹੇ ਰਾਮ! {ਨੋਟ:ਨਾਮਦੇਵ ਜੀ ਜਿਸ ਨੂੰ "ਬਾਪ ਬੀਠੁਲਾ" ਕਹਿ ਰਹੇ ਹਨ ਉਸੇ ਨੂੰ ਹੀ 'ਰਾਮ' ਕਹਿ ਕੇ ਪੁਕਾਰਦੇ ਹਨ, ਸੋ, ਕਿਸੇ 'ਬੀਠੁਲ' = ਮੂਰਤੀ ਵਲ ਇਸ਼ਾਰਾ ਨਹੀਂ ਹੈ, ਪਰਮਾਤਮਾ ਅੱਗੇ ਅਰਦਾਸ ਹੈ। ਧ੍ਰੂਅ ਤੇ ਨਾਰਦ ਦਾ ਸੰਬੰਧ ਕਿਸੇ ਬੀਠੁਲ = ਮੂਰਤੀ ਨਾਲ ਨਹੀਂ ਹੋ ਸਕਦਾ}। ਤਰਿਬੇ ਨ ਜਾਨਉ = ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ। ਦੇ = ਦੇਹ, ਫੜਾ।੧।ਰਹਾਉ।

ਤੇ = ਤੋਂ। ਸੁਰ = ਦੇਵਤੇ। ਨਿਮਖ ਮੈ = ਅੱਖ ਫਰਕਣ ਦੇ ਸਮੇ ਵਿਚ। ਮੈ = ਵਿਚ, ਮਹਿ, ਮਾਹਿ। ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ = ਗੁਰੂ ਦੀ ਸਿਖਾਈ ਹੋਈ ਮੱਤ ਨਾਲ। ਉਪਜਿ = ਉਪਜ ਕੇ, ਪੈਦਾ ਹੋ ਕੇ। ਅਵਖਧ = ਦਵਾਈ। ਪਾਈ = ਪਾਈਂ, ਪਾ ਲਵਾਂ।੧।

ਜਹਾ ਜਹਾ = ਜਿਸ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ। ਟੇਕੇ = ਟਿਕਾਏ ਹਨ, ਇਸਥਿਤ ਕੀਤੇ ਹਨ। ਨੈਕੁ = {Skt. नैकश = Repeatedly, often. न एकशः = Not once} ਸਦਾ। ਮੋਹਿ = ਮੈਨੂੰ। ਅਵਿਲੰਬ = ਆਸਰਾ। ਅਵਿਲੰਬਿ = ਆਸਰੇ ਨਾਲ। ਉਧਰੇ = (ਸੰਸਾਰ = ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਗਏ। ਨਿਜ ਮਤਿ = ਆਪਣੀ ਮੱਤ, ਪੱਕਾ ਨਿਸ਼ਚਾ।੨।

ਅਰਥ: ਹੇ ਮੇਰੇ ਰਾਮ! ਮੈਨੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਤਾਰ ਲੈ, ਬਚਾ ਲੈ। ਹੇ ਮੇਰੇ ਪਿਤਾ ਪ੍ਰਭੂ! ਮੈਨੂੰ ਆਪਣੀ ਬਾਂਹ ਫੜਾ, ਮੈਂ ਤੇਰਾ ਅੰਞਾਣ ਸੇਵਕ ਹਾਂ, ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ।ਰਹਾਉ।

(ਹੇ ਬੀਠੁਲ ਪਿਤਾ! ਮੈਨੂੰ ਭੀ ਗੁਰੂ ਮਿਲਾ) ਗੁਰੂ ਤੋਂ ਮਿਲੀ ਮੱਤ ਦੀ ਬਰਕਤ ਨਾਲ ਅੱਖ ਦੇ ਫੋਰ ਵਿਚ ਮਨੁੱਖਾਂ ਤੋਂ ਦੇਵਤੇ ਬਣ ਜਾਈਦਾ ਹੈ, ਹੇ ਪਿਤਾ! ਮਿਹਰ ਕਰ) ਮੈਂ ਭੀ ਉਹ ਦਵਾਈ ਹਾਸਲ ਕਰ ਲਵਾਂ ਜਿਸ ਨਾਲ ਮਨੁੱਖਾਂ ਤੋਂ ਜੰਮ ਕੇ (ਭਾਵ, ਮਨੁੱਖ-ਜਾਤੀ ਵਿਚੋਂ ਹੋ ਕੇ) ਸੁਰਗ ਨੂੰ ਜਿੱਤਿਆ ਜਾ ਸਕਦਾ ਹੈ (ਭਾਵ, ਸੁਰਗ ਦੀ ਭੀ ਪਰਵਾਹ ਨਹੀਂ ਰਹਿੰਦੀ) ।੧।

ਹੇ ਮੇਰੇ ਰਾਮ! ਤੂੰ ਜਿਸ ਜਿਸ ਆਤਮਕ ਟਿਕਾਣੇ ਧ੍ਰੂ ਤੇ ਨਾਰਦ (ਵਰਗੇ ਭਗਤਾਂ) ਨੂੰ ਅਪੜਾਇਆ ਹੈ, ਮੈਨੂੰ ਸਦਾ ਲਈ ਅਪੜਾ ਦੇਹ, ਮੇਰਾ ਨਾਮਦੇਵ ਦਾ ਇਹ ਪੱਕਾ ਨਿਸ਼ਚਾ ਹੈ ਕਿ ਤੇਰੇ ਨਾਮ ਦੇ ਆਸਰੇ ਬੇਅੰਤ ਜੀਵ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਨਿਕਲਦੇ ਹਨ।੨।੩।

ਭਾਵ: ਪ੍ਰਭੂ ਤੋਂ ਨਾਮ ਸਿਮਰਨ ਦੀ ਮੰਗ। ਨਾਮ ਦੀ ਬਰਕਤ ਨਾਲ ਸੁਰਗ ਦੀ ਭੀ ਲਾਲਸਾ ਨਹੀਂ ਰਹਿੰਦੀ।

Hindi Translation by Professor Sahib Singh

हे मेरे राम! मुझे (संसार-सागर से) तार लो, मुझे बचाओ। हे मेरे प्रभु और पिता! मुझे अपनी बाँह से पकड़ लो, मैं तुम्हारा अज्ञानी सेवक हूँ, मुझे नहीं पता कि कैसे तैरना है।

(हे पिता! मैंने भी गुरु को पा लिया है) गुरु से प्राप्त ज्ञान के आशीर्वाद से, एक आंख की जगमगाहट में, मनुष्य देवता बन जाते हैं, हे पिता! कृपया, मुझे वह औषधि भी प्राप्त करनी चाहिए जिसके द्वारा स्वर्ग को मनुष्य से उत्पन्न किया जा सकता है (अर्थात, मानव जाति से) (मतलब, स्वर्ग की भी परवाह नहीं है)।

हे राम! ध्रुव और नारद (जैसे भक्तों) को दिया गया आध्यात्मिक निवास, जो मुझे हमेशा के लिए दे देता है, यह नामदेव का दृढ़ विश्वास है कि तेरा नाम का समर्थन ही अनंत प्राणियों (विश्व-सागर के विकारों से) को बचाता है। ।

भावार्थ: प्रभु से नाम सिमरन माँग । नाम के आशीर्वाद से स्वर्ग की लालसा भी नहीं रहती।

Origin of the word "Ardaas"

Ardaas comes from the Arabic Arzast.  This "z" is one of the 4 z's in Arabic ... and this one is derived from "d" and therefore in Punjabi and Hindi we say "Ardaas" (just like Ramadaan and Ramzaan, Nadar and Nazar).  In Farsi and urdu it is "Arz".  The meaning is the same: petition, supplication, prayer, request.


Other Recordings

This composition is from 1996. It was done in my last year when I was a student at Berkeley and used to live in the Sikh Ashram, 2 blocks north of the campus.  It was included in the the first album I released in 1997. A second studio version was recorded with bansuri, piano, sax (Jeremy Marais) and cello (Suellen Primost): https://youtu.be/AuboP0kQpMM

Where does the Shabad Come From?


The shabad comes from Guru Amardas and is part of a "vaar" ... a ballad, in Raag Gujri and can be found on Page 512. The sirlekh of the ballad can be found on GGS Page 508. 

ਗੂਜਰੀ ਕੀ ਵਾਰ ਮਹਲਾ ੩ ਸਿਕੰਦਰ ਬਿਰਾਹਿਮ ਕੀ ਵਾਰ ਕੀ ਧੁਨੀ ਗਾਉਣੀ
गूजरी की वार महला ३ सिकंदर बिराहिम की वार की धुनी गाउणी
Gūjrī kī vār mėhlā 3 sikanḏar birāhim kī vār kī ḏẖunī gā▫uṇī
Goojaree Ki Vaar, Third Mehl, Sung In The Tune Of The Vaar Of Sikandar & Biraahim:

There must have been a popular tune that sang the praises of Sikandar and Ibrahim Lodi, the two rulers of the Lodi dynasty during the time of Guru Nanak.  I have heard that Patiala university researchers under the direction of Dr. Gurnam Singh have done some research on this "tune."  

Where does the quote in the beginning of the shabad come from?


This quote comes from the same vaar; it is a shloka written by Guru Amardas that is an introduction to the Pauri: 

ਮਃ ੩ ॥
मः ३ ॥
Mėhlā 3.
Third Mehl:

ਮਿਠਾ ਸੋ ਜੋ ਭਾਵਦਾ ਸਜਣੁ ਸੋ ਜਿ ਰਾਸਿ ॥
मिठा सो जो भावदा सजणु सो जि रासि ॥
Miṯẖā so jo bẖāvḏā sajaṇ so jė rās.
That which is pleasing is sweet, and one who is sincere is a friend.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੨॥
नानक गुरमुखि जाणीऐ जा कउ आपि करे परगासु ॥२॥
Nānak gurmukẖ jāṇī▫ai jā ka▫o āp kare pargās. ||2||
O Nanak, he is known as a Gurmukh, whom the Lord Himself enlightens. ||2||



Prabh Paas Jan Ki Ardaas
Prabh Paas Jan Ki Ardaas
Tu Sacha Saayin

Tu Rakhvaala Sadaa Sadaa 
Haun Tudh Dhyaayin

Jee Jant Sab Tereya
Tu Raheya Samaayin

Jo daas Tere Ki Ninda Karai
Tis Maar Pachaayin

Chintaa Chad Achint Raho
Nanak Lag Paayin


My humble prayer to Prabhu

Prabhu, this is my humble petition: 
that you are the true master

that you always protect me 
and I meditate on You.

that all life and creatures are yours
and you permeate all

that one who slanders your servant
is vanquished completely

that renouncing my worries, I am carefree
at your feet

Sahib Singh Translation


ਪ੍ਰਭੂ ਦੇ ਸੇਵਕ ਦੀ ਅਰਦਾਸਿ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ (ਇਉਂ ਹੁੰਦੀ) ਹੈ-(ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਸਦਾ ਰਹਿਣ ਵਾਲਾ ਮਾਲਕ ਹੈਂ, ਤੂੰ ਸਦਾ ਹੀ ਰਾਖਾ ਹੈਂ, ਮੈਂ ਤੈਨੂੰ ਸਿਮਰਦਾ ਹਾਂ, ਸਾਰੇ ਜੀਆ ਜੰਤ ਤੇਰੇ ਹੀ ਹਨ, ਤੂੰ ਇਹਨਾਂ ਵਿਚ ਮੌਜੂਦ ਹੈਂ। ਜੋ ਮਨੁੱਖ ਤੇਰੀ ਬੰਦਗੀ ਕਰਨ ਵਾਲੇ ਦੀ ਨਿੰਦਿਆ ਕਰਦਾ ਹੈ ਤੂੰ ਉਸ ਨੂੰ (ਆਤਮਕ ਮੌਤੇ) ਮਾਰ ਕੇ ਖ਼ੁਆਰ ਕਰਦਾ ਹੈਂ। ਹੇ ਨਾਨਕ! ਤੂੰ ਭੀ ਪ੍ਰਭੂ ਦੀ ਚਰਨੀਂ ਲੱਗ ਤੇ (ਦੁਨੀਆ ਵਾਲੀ) ਚਿੰਤਾ ਛੱਡ ਕੇ ਬੇ-ਫ਼ਿਕਰ ਹੋ ਰਹੁ।੨੧।


पद्अर्थ: जन = प्रभु का सेवक। हउ = मैं। पाई = पैरों में।21।

अर्थ: प्रभु के सेवक की अरदास प्रभु की हजूरी में (यूँ होती) है: (हे प्रभु!) तू सदा रहने वाला मालिक है, तू सदा ही रखवाला है, मैं तुझे स्मरण करता हूँ, सारे जीव-जंतु तेरे ही हैं, तू इनमें मौजूद है। जो मनुष्य तेरी बंदगी करने वाले की निंदा करता है तू उसको (आत्मिक मौत) मार के ख्वार करता है।हे नानक! तू भी प्रभु के चरणों में लग और (दुनियावी) चिंताएं त्याग के बेफिक्र रह।21।


Gurbani, Transliteration and Translation


ਪਉੜੀ ॥
पउड़ी ॥
Pa▫oṛī.
Pauree:

ਪ੍ਰਭ ਪਾਸਿ ਜਨ ਕੀ ਅਰਦਾਸਿ ਤੂ ਸਚਾ ਸਾਂਈ ॥
प्रभ पासि जन की अरदासि तू सचा सांई ॥
Parabẖ pās jan kī arḏās ṯū sacẖā sāʼn▫ī.
O God, Your humble servant offers his prayer to You; You are my True Master.

ਤੂ ਰਖਵਾਲਾ ਸਦਾ ਸਦਾ ਹਉ ਤੁਧੁ ਧਿਆਈ ॥
तू रखवाला सदा सदा हउ तुधु धिआई ॥
Ŧū rakẖvālā saḏā saḏā ha▫o ṯuḏẖ ḏẖi▫ā▫ī.
You are my Protector, forever and ever; I meditate on You.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਿਆ ਤੂ ਰਹਿਆ ਸਮਾਈ ॥
जीअ जंत सभि तेरिआ तू रहिआ समाई ॥
Jī▫a janṯ sabẖ ṯeri▫ā ṯū rahi▫ā samā▫ī.
All the beings and creatures are Yours; You are pervading and permeating in them.

ਜੋ ਦਾਸ ਤੇਰੇ ਕੀ ਨਿੰਦਾ ਕਰੇ ਤਿਸੁ ਮਾਰਿ ਪਚਾਈ ॥
जो दास तेरे की निंदा करे तिसु मारि पचाई ॥
Jo ḏās ṯere kī ninḏā kare ṯis mār pacẖā▫ī.
One who slanders Your slave is crushed and destroyed.

ਚਿੰਤਾ ਛਡਿ ਅਚਿੰਤੁ ਰਹੁ ਨਾਨਕ ਲਗਿ ਪਾਈ ॥੨੧॥
चिंता छडि अचिंतु रहु नानक लगि पाई ॥२१॥
Cẖinṯā cẖẖad acẖinṯ rahu Nānak lag pā▫ī. ||21||
Falling at Your Feet, Nanak has renounced his cares, and has become care-free. ||21||
I have done several recordings of Jo Mange Thakur Apne Te over the years. This recording was done live in December 2019 with Ustad Ahsan Ali on the Sarangi.  This was released last month as part of the Kirpa Dhaar project to release uplifting shabads during the pandemic. Sarangi and Voice were recorded in the studio in December; piano was later added in California.  Like most of my productions, it took many months to mix. Much thanks also to Gaurav Dhingra and Aman Kakkar for their contributions on this project. 



Who is Govind?

In the rahao line Guru Arjan says, "Har Jan Rakhe Guru Govind." I tend not to translate the "names" of God as the interpretations are not simple and every name to describe the One are inadequate.  I tend to use the same name as Here is my understanding of what Guru ji means by Govind.  Guru Arjan sings of the Govind whose power spreads in all four directions. He feels like Govind's hand is on his head.  More: https://shivpreetsingh.blogspot.com/2020/08/jo-mange-sarangi-version.html

Lyrics/Transliteration/Alternative English Translation:

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥
धनासरी महला ५ ॥
Ḏẖanāsrī mėhlā 5.
Dhanaasaree, Fifth Mehl:

ਚਤੁਰ ਦਿਸਾ ਕੀਨੋ ਬਲੁ ਅਪਨਾ ਸਿਰ ਊਪਰਿ ਕਰੁ ਧਾਰਿਓ ॥
चतुर दिसा कीनो बलु अपना सिर ऊपरि करु धारिओ ॥
Cẖaṯur ḏisā kīno bal apnā sir ūpar kar ḏẖārio.
He has extended His power in all four directions, and placed His hand upon my head.

ਕ੍ਰਿਪਾ ਕਟਾਖ੍ਯ੍ਯ ਅਵਲੋਕਨੁ ਕੀਨੋ ਦਾਸ ਕਾ ਦੂਖੁ ਬਿਦਾਰਿਓ ॥੧॥
क्रिपा कटाख्य अवलोकनु कीनो दास का दूखु बिदारिओ ॥१॥
Kirpā katākẖy avlokan kīno ḏās kā ḏūkẖ biḏārio. ||1||
Gazing upon me with his Eye of Mercy, He has dispelled the pains of His slave. ||1||

ਹਰਿ ਜਨ ਰਾਖੇ ਗੁਰ ਗੋਵਿੰਦ ॥
हरि जन राखे गुर गोविंद ॥
Har jan rākẖe gur govinḏ.
The Guru, the Lord of the Universe, has saved the Lord's humble servant.

ਕੰਠਿ ਲਾਇ ਅਵਗੁਣ ਸਭਿ ਮੇਟੇ ਦਇਆਲ ਪੁਰਖ ਬਖਸੰਦ ॥ ਰਹਾਉ ॥
कंठि लाइ अवगुण सभि मेटे दइआल पुरख बखसंद ॥ रहाउ ॥
Kanṯẖ lāe avguṇ sabẖ mete ḏaiāl purakẖ bakẖsanḏ. Rahāo.
Hugging me close in His embrace, the merciful, forgiving Lord has erased all my sins. ||Pause||

ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥
जो मागहि ठाकुर अपुने ते सोई सोई देवै ॥
Jo māgėh ṯẖākur apune ṯe soī soī ḏevai.
Whatever I ask for from my Lord and Master, he gives that to me.

ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥
नानक दासु मुख ते जो बोलै ईहा ऊहा सचु होवै ॥२॥१४॥४५॥
Nānak ḏās mukẖ ṯe jo bolai īhā ūhā sacẖ hovai. ||2||14||45||
Whatever the Lord's slave Nanak utters with his mouth, proves to be true, here and hereafter. ||2||14||45||

Related Posts 

  • 2014 Studio recording in collaboration with Canadian arranger David Baynes 
  • Original Composition was by Bhai Surjan Singh 
  • How do I know I am singing Dhanasri 
  • Spanish Translation of Jo Mange 



ਰਾਗੁ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ਪਹਿਲਾ ੧ ਘਰੁ ੧ ॥
राग श्रीराग महला पहिला १ घर १ ॥
Rāg sirīrāg mėhlā pahilā 1 gẖar 1.
Raag Siree Raag, First Mehl, First House:
    
ਮੋਤੀ ਤ ਮੰਦਰ ਊਸਰਹਿ ਰਤਨੀ ਤ ਹੋਹਿ ਜੜਾਉ ॥
मोती त मंदर ऊसरह रतनी त होए जड़ाओ॥
Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛāo.
If I had a palace made of pearls, inlaid with jewels,

ਕਸਤੂਰਿ ਕੁੰਗੂ ਅਗਰਿ ਚੰਦਨਿ ਲੀਪਿ ਆਵੈ ਚਾਉ ॥
कसतूर कुंगू अगर चंदन लीप आवै चाओ ॥
Kasṯūr kungū agar cẖanḏan līp āvai cẖāo.
scented with musk, saffron and sandalwood, a sheer delight to behold -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੧॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||1||
seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1||

ਹਰਿ ਬਿਨੁ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਉ ॥
हर बिन जीओ जल बल जाओ ॥
Har bin jīo jal bal jāo.
Without the Lord, my soul is scorched and burnt.

ਮੈ ਆਪਣਾ ਗੁਰੁ ਪੂਛਿ ਦੇਖਿਆ ਅਵਰੁ ਨਾਹੀ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥
मै आपणा गुर पूछ देखिआ अवर नाही थाओ ॥१॥ रहाउ ॥
Mai āpṇā gur pūcẖẖ ḏekẖiā avar nāhī thāo. ||1|| rahāo.
I consulted my Guru, and now I see that there is no other place at all. ||1||Pause||


ਧਰਤੀ ਤ ਹੀਰੇ ਲਾਲ ਜੜਤੀ ਪਲਘਿ ਲਾਲ ਜੜਾਉ ॥
धरती ता हीरे लाल जड़ती पलंग लाल जड़ाओ ॥
Ḏẖarṯī ṯa hīre lāl jaṛṯī palagẖ lāl jaṛāo.
If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies,
ਮੋਹਣੀ ਮੁਖਿ ਮਣੀ ਸੋਹੈ ਕਰੇ ਰੰਗਿ ਪਸਾਉ ॥
मोहणी मुख मणी सोहै करे रंग पसाओ ॥
Mohṇī mukẖ maṇī sohai kare rang pasāo.
and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੨॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥२॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||2||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||2||

ਸਿਧੁ ਹੋਵਾ ਸਿਧਿ ਲਾਈ ਰਿਧਿ ਆਖਾ ਆਉ ॥
सिध होवा सिध लाई रिध आखा आओ ॥
Siḏẖ hovā siḏẖ lāī riḏẖ ākẖā āo.
If I were to become a Siddha, and work miracles, summon wealth

ਗੁਪਤੁ ਪਰਗਟੁ ਹੋਇ ਬੈਸਾ ਲੋਕੁ ਰਾਖੈ ਭਾਉ ॥
गुपत परगट होए बैसा लोक राखै भाओ ॥
Gupaṯ pargat hoe baisā lok rākẖai bẖāo.
and become invisible and visible at will, so that people would hold me in awe -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੩॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥३॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||3||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3||

ਸੁਲਤਾਨੁ ਹੋਵਾ ਮੇਲਿ ਲਸਕਰ ਤਖਤਿ ਰਾਖਾ ਪਾਉ ॥
सुलतान होवा मेल लसकर तखत राखा पाओ ॥
Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pāo.
If I were to become an emperor and raise a huge army, and sit on a throne,

ਹੁਕਮੁ ਹਾਸਲੁ ਕਰੀ ਬੈਠਾ ਨਾਨਕਾ ਸਭ ਵਾਉ ॥
हुकम हासल करी बैठा नानका सभ वाओ ॥
Hukam hāsal karī baiṯẖā nānkā sabẖ vāo.
issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind.

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੪॥੧॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥४॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||4||1||
Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||4||1||


Raag Shree is also called Raag Shreerag, Shriraag, Sriraag, Shree, Shri, Sree, or Sri. In Guru Granth Sahib the name of this raag includes the word "raag" so it is called "Raag Sriraag,"



ਸਲੋਕ ਮਃ ੩ ॥
सलोक मः ३ ॥
Salok mėhlā 3.
Shalok, Third Mehl:

ਜਗਤੁ ਜਲੰਦਾ ਰਖਿ ਲੈ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥
जगत जलंदा रख लै आपणी किरपा धार ॥
Jagaṯ jalanḏā rakẖ lai āpṇī kirpā ḏẖār.
The world is going up in flames - shower it with Your Mercy, and save it!

ਜਿਤੁ ਦੁਆਰੈ ਉਬਰੈ ਤਿਤੈ ਲੈਹੁ ਉਬਾਰਿ ॥
जित दुआरै उबरै तितै लैह उबार ॥
Jiṯ ḏuārai ubrai ṯiṯai laihu ubār.
Save it, and deliver it, by whatever method it takes.

ਸਤਿਗੁਰਿ ਸੁਖੁ ਵੇਖਾਲਿਆ ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ॥
सतिगुर सुख वेखालिआ सचा सबद बीचार ॥
Saṯgur sukẖ vekẖāliā sacẖā sabaḏ bīcẖār.
The True Guru has shown the way to peace, contemplating the True Word of the Shabad.

ਨਾਨਕ ਅਵਰੁ ਨ ਸੁਝਈ ਹਰਿ ਬਿਨੁ ਬਖਸਣਹਾਰੁ ॥੧॥
नानक अवर न सुझई हर बिन बखसणहार ॥१॥
Nānak avar na sujẖī har bin bakẖsaṇhār. ||1||
Nanak knows no other than the Lord, the Forgiving Lord. ||1||




Punjabi/Hindi/English Lyrics and English/Punjabi Translations below:

Shabad in Gurbani

ਜੋਗੀ ਹੋਵੈ ਜੋਗਵੈ ਭੋਗੀ ਹੋਵੈ ਖਾਇ ॥
ਤਪੀਆ ਹੋਵੈ ਤਪੁ ਕਰੇ ਤੀਰਥਿ ਮਲਿ ਮਲਿ ਨਾਇ ॥੧॥

ਤੇਰਾ ਸਦੜਾ ਸੁਣੀਜੈ ਭਾਈ ਜੇ ਕੋ ਬਹੈ ਅਲਾਇ ॥੧॥ ਰਹਾਉ ॥

ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੇ ਜੋ ਖਟੇ ਸੋੁ ਖਾਇ ॥
ਅਗੈ ਪੁਛ ਨ ਹੋਵਈ ਜੇ ਸਣੁ ਨੀਸਾਣੈ ਜਾਇ ॥੨॥

ਤੈਸੋ ਜੈਸਾ ਕਾਢੀਐ ਜੈਸੀ ਕਾਰ ਕਮਾਇ ॥
ਜੋ ਦਮੁ ਚਿਤਿ ਨ ਆਵਈ ਸੋ ਦਮੁ ਬਿਰਥਾ ਜਾਇ ॥੩॥

ਇਹੁ ਤਨੁ ਵੇਚੀ ਬੈ ਕਰੀ ਜੇ ਕੋ ਲਏ ਵਿਕਾਇ ॥
ਨਾਨਕ ਕੰਮਿ ਨ ਆਵਈ ਜਿਤੁ ਤਨਿ ਨਾਹੀ ਸਚਾ ਨਾਉ ॥੪॥੫॥੭॥

Shabad in Hindi

जोगी होवै जोगवै भोगी होवै खाऎ ॥
तपीया होवै तप करे तीरथ मल मल नाऎ ॥१॥

तेरा सदड़ा सुणीजै भाई जे को बहै अलाऎ ॥१॥ रहाओ ॥

जैसा बीजै सो लुणे जो खटे सो खाऎ ॥
अगै पुछ न होवई जे सण नीसाणै जाऎ ॥२॥

तैसो जैसा काढीऐ जैसी कार कमाऎ ॥
जो दम चिति न आवई सो दम बिरथा जाऎ ॥३॥

इहो तन वेची बै करी जे को लए विकाऎ ॥
नानक कम न आवई जित तन नाही सचा नाओ ॥४॥५॥७॥


Shabad in English
Jogī hovai jogvai bẖogī hovai kẖāe.
Ŧapī▫ā hovai ṯap kare ṯirath mal mal nāe. ||1||

Ŧerā saḏṛā suṇījai bẖāī je ko bahai alāe. ||1|| rahā▫o.

Jaisā bījai so luṇe jo kẖate so kẖāe.
Agai pucẖẖ na hovaī je saṇ nīsāṇai jāe. ||2||

Ŧaiso jaisā kādẖīai jaisī kār kamāe.
Jo ḏam cẖiṯ na āvī so ḏam birthā jāe. ||3||

Eh ṯan vecẖī bai karī je ko lae vikāe.
Nānak kamm na āvaī jiṯ ṯan nāhī sacẖā nāo. ||4||5||7||


Translation by Dr. Sant Singh Khalsa
The Yogi practices yoga, and the pleasure-seeker practices eating.
The austere practice austerities, bathing and rubbing themselves at sacred shrines of pilgrimage. ||1||

Let me hear some news of You, O Beloved; if only someone would come and sit with me, and tell me. ||1||Pause||

As one plants, so does he harvest; whatever he earns, he eats.
In the world hereafter, his account is not called for, if he goes with the insignia of the Lord. ||2||

According to the actions the mortal commits, so is he proclaimed.
And that breath which is drawn without thinking of the Lord, that breath goes in vain. ||3||

I would sell this body, if someone would only purchase it.
O Nanak, that body is of no use at all, if it does not enshrine the Name of the True Lord. ||4||5||7||


Bhai Manmohan Singh Teeka
ਤਿਆਗੀ ਤਿਆਗ ਕਮਾਉਂਦਾ ਹੈ ਅਤੇ ਪੇਟੂ ਖਾਈ ਹੀ ਜਾਂਦਾ ਹੈ। ਜੋ ਤਪੱਸਵੀ ਹੈ, ਉਹ ਤਪੱਸਿਆ ਕਮਾਉਂਦਾ ਹੈ ਅਤੇ ਧਰਮ ਅਸਥਾਨਾਂ ਤੇ ਮਲ ਮਲ ਕੇ ਨਹਾਉਂਦਾ ਹੈ। 
ਮੈਂ ਤੇਰੀ ਕਣਸੋ ਸੁਣਨਾ ਚਾਹੁੰਦਾ ਹਾਂ, ਹੇ ਪਿਆਰਿਆ! ਜੇਕਰ ਕੋਈ ਬਹਿ ਕੇ ਮੈਨੂੰ ਦੱਸੇ। ਠਹਿਰਾਉ। 
ਜਿਹੋ ਜਿਹਾ ਬੰਦਾ ਬੀਜਦਾ ਹੈ, ਉਹੋ ਜੇਹਾ ਹੀ ਉਹ ਵੱਢਦਾ ਹੈ ਅਤੇ ਜਿਹੜਾ ਕੁਛ ਉਹ ਕਮਾਉਂਦਾ ਹੈ, ਉਹੀ ਖਾਂਦਾ ਹੈ। ਏਦੂੰ ਮਗਰੋਂ, ਉਸ ਪਾਸੋਂ ਕੋਈ ਹਿਸਾਬ ਨਹੀਂ ਪੁਛਿਆ ਜਾਂਦਾ, ਜੋ ਉਥੇ ਨਾਮ ਦੇ ਝੰਡੇ ਨਾਲ ਜਾਂਦਾ ਹੈ। 
ਜਿਹੋ ਜਿਹੇ ਕਰਮ ਪ੍ਰਾਨੀ ਕਰਦਾ ਹੈ, ਉਹੋ ਜਿਹਾ ਹੀ ਉਹ ਆਖਿਆ ਜਾਂਦਾ ਹੈ। ਜਿਹੜਾ ਸਾਹ ਸੁਆਮੀ ਦੇ ਸਿਮਰਨ ਦੇ ਬਿਨਾਂ ਲਿਆ ਜਾਂਦਾ ਹੈ ਉਹ ਸਾਹ ਵਿਅਰਥ ਜਾਂਦਾ ਹੈ। 
ਜੇਕਰ ਕੋਈ ਖਰੀਦਣ ਵਾਲਾ ਹੋਵੇ ਤਾਂ ਮੈਂ ਆਪਣੀ ਇਸ ਦੇਹ ਨੂੰ ਆਪਣੇ ਸਾਈਂ ਦੀ ਖਾਤਰ ਵੇਚ, ਵੇਚ ਦੇਵਾਂਗਾ। ਨਾਨਕ, ਉਹ ਸਰੀਰ ਕਿਸੇ ਕੰਮ ਨਹੀਂ ਆਉਂਦਾ, ਜਿਸ ਦੇ ਅੰਦਰ ਸਤਿਨਾਮ ਦਾ ਨਿਵਾਸ ਨਹੀਂ।
Faridkoti Teeka


ਜੋ ਜੋਗੀ ਹੋਵੇ ਹੈ ਵਹੁ ਜੋਗ ਕੀ ਕਿਰਿਆ ਕਰਤਾ ਹੈ ਜੋ ਭੋਗੀ ਹੋਵੈ ਹੈ ਵਹੁ ਖਾਇ ਕਰ ਪ੍ਰਸਿੰਨ ਹੋਤਾ ਹੈ ਜੋ ਤਪਸੀਆ ਹੈ ਸੋ ਤਪ ਕਰਤਾ ਹੈ ਜੋ ਤੀਰਥ ਜਾਤ੍ਰੀ ਹੈ ਸੋ ਤੀਰਥੋਂ ਮੇਂ ਮਲ ਮਲ ਨਾਉਤਾ ਹੈ॥੧॥ 
ਹੇ ਹਰੀ ਜੇ ਕੋਈ ਤੇਰਾ ਪ੍ਰੇਮੀ ਤੇਰਾ ਜਸ ਬੈਠਕੇ ਕਹੇ ਤਉ ਮੈਂ ਸੁਣਾਂ॥ 
ਜੈਸਾ ਬੀਜਤਾ ਹੈ ਕਿਸਾਨ ਤੈਸਾ ਹੀ ਅਨਾਜ ਕਾਟਤਾ ਹੈ ਤੈਸੇ ਹੀ ਜੈਸਾ ਪੰੁਨ ਪਾਪ ਰੂਪ ਕਰਮ ਕੋਈ ਕਰਤਾ ਹੈ ਤੈਸਾ ਹੀ ਅੰਤਸਕਰਣ ਮੈਂ ਅਦ੍ਰਿਸਟ ਰੂਪ ਹੋਕੇ ਇਸਥਿਤ ਹੋਤਾ ਹੈ ਸੋ ਇਸ ਜਨਮ ਮੇਂ ਭੋਗਤਾ ਹੈ ਆਗੇ ਜੋ ਧਰਮ ਅਧਰਮ ਖੱਟੇਗਾ ਭਾਵ ਜਮਾ ਕਰੇਗਾ ਉਸ ਕਾ ਫਲ ਸੁਖ ਦੁਖ ਜਨਮਾਂਤ੍ਰੋਂ ਮੈਂ ਭੋਗੇਗਾ॥ ਪਰੰਤੂ ਜੋ ਪੁਰਖ (ਸਣੁ ਨੀਸਾਣੈ) ਸਹਤ ਪਰਵਾਨੇ ਜਾਵੇਗਾ ਭਾਵ ਨਾਮ ਸੰਯੁਕਤ ਜਾਵੇਗਾ ਭਾਵ ਨਾਮ ਸੰਯੁਕਤ ਜਾਵੈਗਾ ਤਿਸ ਕਾ ਪਰਲੋਕ ਮੇਂ ਹਿਸਾਬ ਨਹੀਂ ਪੂਛੀਏਗਾ॥੨॥ 
ਜੈਸਾ ਪੁਰਸ਼ ਕਾਮ ਕਰਤਾ ਹੈ ਤੈਸਾ ਹੀ ਤਿਸ ਕਾ ਨਾਮ ਕਹੀਤਾ ਹੈ ਹੇ ਪਰਮੇਸ੍ਵਰ ਪਰੰਤੂ ਤੂੰ ਜਿਸ ਸ੍ਵਾਸ ਮੇਂ ਚਿਤ ਨ ਆਵੈ ਸੋ ਸ੍ਵਾਸ ਬਿ੍ਯਰਥ ਜਾਤਾ ਹੈ॥੩॥ 
ਇਸ ਸਰੀਰ ਕੋ ਵੇਚਾ ਮੁਲ ਕਰਕੇ ਜੋ ਕੋਈ ਵਿਕਦੇ ਕੋ ਗੁਰੂ ਸੰਤ ਲਵੇ ਭਾਵ ਦੇਹ ਅਭਿਮਾਨ ਤੇ ਰਹਤ ਹੋ ਸੇਵਾ ਕਰੇ ਮੋਲ ਵਿਕੇ ਕਾ ਮਾਨ ਨਹੀਂ ਹੋਤਾ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ ਹੇ ਪਰਮੇਸ੍ਵਰ ਏਹ ਤਨ ਕਿਸੇ ਕੰਮ ਨਹੀਂ ਆਉਤਾ ਜਿਸ ਸਰੀਰ ਮੇਂ ਤੇਰਾ ਸਚਾ ਨਾਮ ਨਹੀਂ॥੪॥੫॥੭॥

Thanks

Thanks to Abhijit Chakraborty, Harry Anand, and Jania Kapoor for their invaluable contributions on this project.






This is an ongoing attempt to heal through music ... Music and Oneness abounds despite the Covid-19 pandemic.  While I am busy during the week starting a new venture, I am spending some time recording some simple tracks while we are quarantined in California. This album will be my humble attempt to make love proximate, even as we are all physically distant due to the concerns of spreading of the virus. I believe this album will provide strength, peace and joy at a time when grief, fear and uncertainty has gripped the world. The making of the album will be public and I encourage musicians, singers, and novices to contribute if they want to this project ... or just listen, play and/or sing along for fun!

I might not make videos for each track for this album but you can find the audio here: https://soundcloud.com/shivshivshiv/sets/love-in-the-age-of-social

Shri Harkrishan 

This shabad is about Guru Harkrishan, the eighth Guru. The lyrics were written mostly by Guru Gobind Singh:

Pritham Bhagauti Simar Kai Gur Nanak Layi Dhiyaye
Phir Angad Gur Te Amardas Raamdaas-ai Hoyi Sahaye
Arjan Hargobind Nu Simro Shri Har Rai
Shri Harkrishan Dhiyayiyeh Jis Dithai Sab Dukh Jaye
Tegh Bahadur Simariyeh Ghar Nau Nidh Avai Dhaye
Sab Thaayi Hoye Sahaye

Shri Harkrishan Dhiyayiyeh Jis Dithai Sab Dukh Jaye
I remember Shri Harkrishan envisioning whom all pain vanishes

Interesting that Guru Gobind uses the “Shri” suffix, which is used to respect the elders, the gurus and the avatars of God, as in Shri Raam and Shri Krishna. It is clear how respected Guru Harkrishan was a short time after his departure.

When Guru Har Rai, the 7th Guru in the lineage of Guru Nanak, passed away on 20 October 1661, he chose Shri Harkrishan, the younger of his two sons to be the next Guru. At this time Shri Harkrishan was merely 5 years old. While he was young in years, he was mature in wisdom. Bhai Santokh Singh writes, "The early morning sun looks small in size, but its light is everywhere. So was Guru Harkrishan' s fame, without limit."

Shri Harkrishan was very popular in northwest India -- so much so that the Mughal Emperor Aurangzeb wanted to meet him.  Aurangzeb was notorious and would have not been able to access to Shri Harkrishan were it not for Mirza Raja Jai Singh, a Rajput king from Amer, Rajasthan who held the followers of Guru Nanak in very high esteem.  He convinced Shri Harkrishan to visit Aurangzeb in Delhi and he was invited to live as a guest in the bungalow in 1663.

During Shri Harkrishan's visit there was an ongoing epidemic of cholera and smallpox and seven year old Shri Harkrishan boldly decided to serve the community.  While the rulers of his time were hiding in palaces, Guru Harkrishan went from community to community, house to house, and connected with them. He used his resources to help the community with aid and highly sought clean water from the well at Raja Jai Singh's bungalow. The Hindus called him "Bal Guru" and the muslims called him "Bala Peer" ... the child guru. He served the community of Delhi no matter what their religion or social status was. It is said that anyone he met was overwhelmed with reverence, and a calming sense of peace. It became well known that whoever met Shri Harkrishan was relieved of suffering. He served the community until he himself succumbed to small pox infection.

Where he was cremated now stands Gurudwara Bala Sahib; I have a fond memory of walking to Bala Sahib with my grandfather when I was very young.  In place of Raja Jai Singh's bungalow where Shri Harkrishan lived now stands the Gurudwara Bangla Sahib, one of the most prominent Sikh house of worship. It was first built as a small shrine by Sikh General Sardar Baghel Singh in 1783 during the reign of Mughal Emperor, Shah Alam II.

Millions of people visit Bangla Sahib every year and thousands get free food every day. The water from the well of the well is considered holy. The bed where he used to sleep is found within the premises of the Gurdwara. When I recently visited Delhi, I drank some water from the well and had langar sitting next to a local laborer who told me that he often eats here. Even when most of Delhi is closed during the COVID-19 pandemic, the homeless are being fed outside Bangla Sahib.

Guru Harkrishan's boldness and his kindness at such a young age remains exemplary in the history of humankind. He lost his life early, but he won the hearts of people forever, gained the respect of generations to come, and continues to inspire us with his courage and generosity. It is no surprise that his legacy lives on.
I am participating in an event organized by Oneness USA at the New Jersey Performing Arts Center on Nov 23. The organizers requested me to sing Satgur Nanak Pargateya for a portion of the program, so I made a composition yesterday and recorded it. Bhai Gurdas' love for Guru Nanak shines through this one.


Sathguru Nanak pargateya miti dund jag chanan hoya 
With the emergence of the true Guru Nanak, the mist cleared and the light scattered all around. 

Jiou(n) kar sooraj nikaliaa thaarae shhapae a(n)dhhaer paloaa

As if at the sun rise the stars disappeared and the darkness dispelled. 

Si(n)gh bukae miragaavalee bha(n)nee jaaeae n dhheer dhharoaa
With the roar of the lion in the forest the flocks of escaping deer now cannot have endurance. 

Jithhai baabaa pair dhharai poojaa aasan thhaapan soaa
Wherever Baba put his feet, a religious place was erected and established. 

Sidhh aasan sabh jagath dhae naanak aadh mathae jae koaa
All the siddh-places now have been renamed on the name of Nanak. 

Ghar ghar a(n)dhar dhharamasaal hovai keerathan sadhaa visoaa
Everyhome has become a place of dharma where singing. 

Baabae thaarae chaar chak na kha(n)dd prithhamee sachaa dtoaa
Baba liberated all four directions and nine divisions of earth. 

Guramukh kal vich paragatt hoaa 
Gurmukh (Guru Nanak) has emerged in this kaliyug, the dark age.


We are all mourning the untimely loss of Deputy Sandeep Singh Dhaliwal. As an American Sikh, a son, a husband and especially as a father of three beautiful kids, I can relate to him and cannot imagine the loss his family is enduring. Yesterday I came back from work to spend time with my three kids, he didn't and never again will.

Image result for sandeep singh dhaliwal photo

Sandeep also reminds me how to remember Naam, remembering Oneness, the simple but elusive teaching of Guru Nanak. However simple this teaching may seem, it is not easy to put in action.  "Saying 'Naam' is hard," reminds Guru Nanak in Raag Asa. Service to your community is one way of remembering "Naam"and Sandeep showed so well how to remember Naam.

Adrian Garcia, the Harris County police commissioner remembered him in the way the Guru Nanak would want any Sikh to be remembered, "This guy had a heart of gold."

Towards the end of Guru Nanak's meditation "Japji" he explains how to build this heart of gold in this poem:

Jat pāhārā dhīraj suni-ār.
Let self-control be the furnace, and patience the goldsmith.
aharaṉ mat vayd hathī-ār.
Let understanding be the anvil, and spiritual wisdom the tools.
bha-u khalā agan tap tā-u.
With the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat.
bhānḏā bhā-u amrit tit ḏhāl.
In the crucible of love, melt the Nectar of the Name,
ghaṟī-ai sabad sachī ṯakasāl.
and mint the True Coin of the Shabad, the Word of God.
jin ka-u nadar karam tin kār.
Such is the karma of those upon whom He has cast His Glance of Grace.
nānak nadarī nadar nihāl. ||38||
O Nānak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

Sikhs will always have the deepest gratitude to the department that changed its formal police department policy to allow Sandeep to serve with his Turban and beard.  We will also have the deepest gratitude to our fellow countrymen who are giving Sandeep a befitting farewell. We will never get Sandeep back, and his young family suffers an unbearable loss.  We are left here to remember "Naam" like Guru Nanak reminds us and like Sandeep inspires us through his lifelong service. Waheguru! Waheguru! Waheguru!

Please donate to the Deputy Sandeep Singh Dhaliwal Fund if you already haven't: https://www.gofundme.com/f/deputy-sandeep-singh-dhaliwal-scholarship-fund

Here is a playlist of a video about this trailblazing Gurmukh followed by some meditative Gurbani verses and simran. This include five new shabads recorded to celebrate the 550th birth anniversary of Guru Nanak.



The celebration of Guru Nanak's 550 birth anniversary continues. Here is a new composition of one of my favorite Shabad's by Guru Nanak - Vadde Mere Sahiba. This is just a concept recording ... the idea is to keep developing this composition ... Feel free to share with your heart, mind, soul, friends and family!


ਆਸਾ ਮਹਲਾ ੧ ॥
आसा महला १ ॥
Āsā mėhlā 1.
Aasaa, First Mehl:

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥
सुणि वडा आखै सभु कोइ ॥
Suṇ vadā ākẖai sabẖ ko▫e.
Hearing of His Greatness, everyone calls Him Great.

ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਇ ॥
केवडु वडा डीठा होइ ॥
Kevad vadā dīṯẖā ho▫e.
But just how Great His Greatness is-this is known only to those who have seen Him.

ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥
कीमति पाइ न कहिआ जाइ ॥
Kīmaṯ pā▫e na kahi▫ā jā▫e.
His Value cannot be estimated; He cannot be described.

ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
कहणै वाले तेरे रहे समाइ ॥१॥
Kahṇai vāle ṯere rahe samā▫e. ||1||
Those who describe You, Lord, remain immersed and absorbed in You. ||1||

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥
वडे मेरे साहिबा गहिर ग्मभीरा गुणी गहीरा ॥
vade mere sāhibā gahir gambẖīrā guṇī gahīrā.
O my Great Lord and Master of Unfathomable Depth, You are the Ocean of Excellence.

ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
कोइ न जाणै तेरा केता केवडु चीरा ॥१॥ रहाउ ॥
Ko▫e na jāṇai ṯerā keṯā kevad cẖīrā. ||1|| rahā▫o.
No one knows the extent or the vastness of Your Expanse. ||1||Pause||

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥
सभि सुरती मिलि सुरति कमाई ॥
Sabẖ surṯī mil suraṯ kamā▫ī.
All the intuitives met and practiced intuitive meditation.

ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥ 
सभ कीमति मिलि कीमति पाई ॥
Sabẖ kīmaṯ mil kīmaṯ pā▫ī.
All the appraisers met and made the appraisal.


ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰਹਾਈ ॥
गिआनी धिआनी गुर गुरहाई ॥
Gi▫ānī ḏẖi▫ānī gur gurhā▫ī.
The spiritual teachers, the teachers of meditation, and the teachers of teachers -


ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥
कहणु न जाई तेरी तिलु वडिआई ॥२॥
Kahaṇ na jā▫ī ṯerī ṯil vadi▫ā▫ī. ||2||
they cannot describe even an iota of Your Greatness. ||2||


ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥
सभि सत सभि तप सभि चंगिआईआ ॥
Sabẖ saṯ sabẖ ṯap sabẖ cẖang▫ā▫ī▫ā.
All Truth, all austere discipline, all goodness,

ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆ ॥
सिधा पुरखा कीआ वडिआईआ ॥
Siḏẖā purkẖā kī▫ā vaḏi▫ā▫ī▫ā.
all the great miraculous spiritual powers of the Siddhas -

ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥
तुधु विणु सिधी किनै न पाईआ ॥
Ŧuḏẖ viṇ siḏẖī kinai na pā▫ī▫ā.
without You, no one has attained such powers.

ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩॥
करमि मिलै नाही ठाकि रहाईआ ॥३॥
Karam milai nāhī ṯẖāk rahā▫ī▫ā. ||3||
They are received only by Your Grace. No one can block them or stop their flow. ||3||

ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥
आखण वाला किआ वेचारा ॥
Ākẖaṇ vālā ki▫ā vecẖārā.
What can the poor helpless creatures do?

ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
सिफती भरे तेरे भंडारा ॥
Sifṯī bẖare ṯere bẖandārā.
Your Praises are overflowing with Your Treasures.

ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥
जिसु तू देहि तिसै किआ चारा ॥
Jis ṯū ḏėh ṯisai ki▫ā cẖārā.
Those, unto whom You give-how can they think of any other?
ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੨॥
नानक सचु सवारणहारा ॥४॥२॥
Nānak sacẖ savāraṇhārā. ||4||2||
O Nanak, the True One embellishes and exalts. ||4||2||
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.

The year long 550th birthday celebrations for Guru Nanak continue. Today I am posting a video of an hour long meditation on Guru Nanak's Mool Mantra or Mul Mantra.  In this version, the Mul Mantra is sung in a 18 beat cycle. Earlier this month I published this version of the Mul Mantra in an album (Guru Nanak's Elementation Meditations) ... I have just looped the 11th track on this album to make it 1 hour long. 



ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ 
ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ 
ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ 

Transliteration - 
Ek Oaʼnkār saṯnām karṯā purakẖ
 nirbẖa▫o nirvair akāl mūraṯ 
ajūnī saibẖaʼn gur parsāḏ. 

एक ओँकार सतनाम करता पुरख 
निरभौ निरवैर अकाल मूरत 
अजूनी सैभं गुर प्रसाद ॥ 

Translation
One Vibration, True Name, Ultimate Doer 
Fearless, Foeless, Timeless 


Constant, Self-Existent, Guru's Grace

For the latest version of this blog 

click the link here: 

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

Newer Posts Older Posts Home

Shabad Kirtan

This blog is about Shabad Kirtan. Shabad Kirtan is the incessant celebration of oneness around us and within us.

Follow

Popular Posts

  • Nasro Mansoor Guru Gobind Singh
  • Tera Kiya Meetha Lage - Shivpreet Singh (Live)
  • Samrath Guru
  • Light the lamp within - "Raghunath" (feat. Rajhesh Vaidhya)
  • Your Own 'Sa' and Vocal Range

Raag

  • Asa 15
  • Compilation 13
  • Basant 7
  • Bilawal 5
  • Dhanasri 4
  • Kalyan 4
  • Suhi 4
  • Raag Darbar 3
  • Bageshree 2
  • Bhairavi 2
  • Charukeshi 2
  • Gauri 2
  • Gond 2
  • Pahadi 2
  • Ramkali 2
  • Sree 2
  • Sri 2
  • Tilang 2
  • Tukhari 2
  • Anandkali 1
  • Asavari 1
  • Bhairav 1
  • Bihagra 1
  • Devgandhari 1
  • Gujri 1
  • Gunkali 1
  • Majoreshwari 1
  • Malkauns 1
  • Maru 1
  • Megh 1
  • Megh Malhar 1
  • Notes 1
  • Parbhati 1
  • Sarang 1
Powered by Blogger

Blog Archive

  • ▼  2023 (3)
    • ▼  August 2023 (1)
      • Jaise Tarvar Pankhi Basera
    • ►  July 2023 (1)
    • ►  June 2023 (1)
  • ►  2022 (3)
    • ►  March 2022 (2)
    • ►  January 2022 (1)
  • ►  2021 (6)
    • ►  November 2021 (1)
    • ►  September 2021 (1)
    • ►  March 2021 (3)
    • ►  February 2021 (1)
  • ►  2020 (11)
    • ►  November 2020 (4)
    • ►  October 2020 (2)
    • ►  September 2020 (1)
    • ►  July 2020 (1)
    • ►  May 2020 (2)
    • ►  March 2020 (1)
  • ►  2019 (3)
    • ►  November 2019 (1)
    • ►  September 2019 (1)
    • ►  May 2019 (1)
  • ►  2018 (6)
    • ►  December 2018 (3)
    • ►  November 2018 (1)
    • ►  September 2018 (1)
    • ►  June 2018 (1)
  • ►  2017 (7)
    • ►  December 2017 (1)
    • ►  October 2017 (1)
    • ►  July 2017 (1)
    • ►  June 2017 (3)
    • ►  May 2017 (1)
  • ►  2016 (7)
    • ►  December 2016 (2)
    • ►  September 2016 (2)
    • ►  April 2016 (1)
    • ►  January 2016 (2)
  • ►  2015 (1)
    • ►  September 2015 (1)
  • ►  2014 (1)
    • ►  June 2014 (1)
  • ►  2012 (1)
    • ►  October 2012 (1)
  • ►  2011 (1)
    • ►  January 2011 (1)
  • ►  2010 (10)
    • ►  November 2010 (2)
    • ►  October 2010 (1)
    • ►  September 2010 (1)
    • ►  July 2010 (2)
    • ►  May 2010 (2)
    • ►  February 2010 (1)
    • ►  January 2010 (1)
  • ►  2009 (9)
    • ►  December 2009 (1)
    • ►  November 2009 (3)
    • ►  October 2009 (2)
    • ►  April 2009 (1)
    • ►  March 2009 (1)
    • ►  February 2009 (1)
  • ►  2008 (10)
    • ►  June 2008 (4)
    • ►  May 2008 (1)
    • ►  April 2008 (1)
    • ►  March 2008 (1)
    • ►  February 2008 (1)
    • ►  January 2008 (2)
  • ►  2007 (9)
    • ►  November 2007 (4)
    • ►  October 2007 (2)
    • ►  September 2007 (1)
    • ►  August 2007 (2)

Copyright © Shabad Kirtan . Designed by OddThemes