Shivpreet Singh
Shivpreet Singh
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In the shabad "Jo Mange," Guru Arjan sings of the Govind whose power spreads in all four directions. He feels like Govind's hand is on his head. Whoever has sincerely asked for their vices to be removed, becomes a better person. Whoever has asked for a revolution of the mind has obtained it. He feels Govind's merciful eyes keeping a watch. He feels supremely protected. It is not a fluke that Guru Arjan uses the name of Hari that for generations has been used as the protector of the meek cows: Govind. "Guru Govind protects his own," sings Guru Arjan. "The Guru of all Gurus is One," reminds Guru Nanak.




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||

Background on Raghunath

According to legend, Raghu was one of the great renowned King of Ikshvaku dynasty. According to the Vishnu Purana (4.4), Raam was the great grandson of Raghu: 

The son of Khatwánga was Dírghabáhu; his son was Raghu; his son was Aja; his son was Daśaratha. The god from whose navel the lotus springs became fourfold, as the four sons of Daśaratha, Ráma, Lakshmańa, Bharata, and Śatrughna, for the protection of the world. Ráma, whilst yet a boy, accompanied Viswámitra, to protect his sacrifice, and slew Tádaká.

Raghu itself means "fast one" and legend goes that it is derived from Raghu's chariot riding abilities. (More: https://www.wisdomlib.org/definition/raghu)

The Sanskrit word nātha (नाथ) literally means "lord, protector, master." The related Sanskrit term Adi Natha means first or original Lord, and is a synonym for Shiva, the founder of the Nāthas. Nath is a theological term found in all the dharmic religions that utilize Sanskrit. It is found in Vaishnavism (e.g. Gopinath, Jagannath), Buddhism (e.g. Minanath), and in Jainism (Adinatha, Parsvanatha).

So Raghu-nath means Lord of the Raghus, meaning Lord of the Dynasty of Raghu. Just like Lord Krishna is also called Yadunath meaning Lord of Yadavas, Lord Rama is called Raghunath meaning Lord of descendant of Raghus or the Lord of Ikshvaku dynasty.

What do I think of when I sing Raghunath

Earlier today I was hearing a debate between two people who were fervently fighting over what Raam means. One said it means the one that is ramaa hua or imbued within everyone, and the other one said it stands for Raam, the son of Dashrath as described above.  You can't say either one is completely right or completely wrong. I think both definitions are incomplete. In fact, any definition would be incomplete. Raam is not definable; you cannot put a box around Raam even if the box is infinite.  Tulsidas, who spent his life writing the story of Raam, the son of Dashrath describes this himself: he says Raam is "atarkya" ... cannot be understood by the mind, heart or words.

राम अतर्क्य बुद्धि मन बानी। मत हमार अस सुनहि सयानी॥
तदपि संत मुनि बेद पुराना। जस कछु कहहिं स्वमति अनुमाना॥

They all describe him according to their limited mind. Bhagat Tulsidas here sounds just like Guru Gobind Singh says:

Aap Aapni Budh Hai Jeti
Barnat Bhinn Bhin Tohe Teti.

I am glad that I don't define and translate words like "Raam" on my videos. It is because these words mean different things to people, and that is the beauty of it.

When I sing Raghunath in the shabad Tek Ek Raghunath I am remembering the one Ekonkaar (the primal sound energy) is called by many by different names. The one that is is within everyone and around everywhere. The one that is called by many different names but cannot be defined in words. But I also include all the stories and philosophies that I know about Raam; and I understand that I don't know.   

What I do know is that when I sing I do touch the essence of something that I cannot describe in words.  Raghunath touches that essence. In my experience, Raam, Krishna, Allah, Karima and all other names of the primal sound energy can all be used to touch the essence. The purpose of the singer is to sing, not to worry about which name it is. For instance Guru Nanak says, I love you through all your names: 

Balhaari Jaoon Jete Tere Nao Hain
Har Bin Jio Jal Bal Jao

In Sri Guru Granth Sahib jee, after Sri Japji Sahib, comes Sri Raag, written by Sri Guru Nanak Sahib, below is the first shabad.


Lyrics for Har Bin Jeo Jal Bal Jao

(for Punjabi/Hindi lyrics and translation see below)
 
Rāg sirīrāg mėhlā pahilā 1 gẖar 1. 

Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛāo.
Kasṯūr kungū agar cẖanḏan līp āvai cẖāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||1||

Har bin jīo jal bal jāo.
Mai āpṇā gur pūcẖẖ ḏekẖiā avar nāhī thāo. ||1|| rahāo.

Ḏẖarṯī ṯa hīre lāl jaṛṯī palagẖ lāl jaṛāo.
Mohṇī mukẖ maṇī sohai kare rang pasāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||2||

Siḏẖ hovā siḏẖ lāī riḏẖ ākẖā āo.
Gupaṯ pargat hoe baisā lok rākẖai bẖāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||3||

Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pāo.
Hukam hāsal karī baiṯẖā nānkā sabẖ vāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||4||1||

Translation of Har Bin Jeo Jal Bal Jao


Raag Siree Raag, First Mehl, First House: 

If I had a palace made of pearls, inlaid with jewels, 
scented with musk, saffron and sandalwood, a sheer delight to behold - 
seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1|| 

Without the Lord, my soul is scorched and burnt. 
I consulted my Guru, and now I see that there is no other place at all. ||1||Pause|| 

If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies, 
and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love - 
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||2|| 

If I were to become a Siddha, and work miracles, summon wealth 
and become invisible and visible at will, so that people would hold me in awe - 
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3|| 

If I were to become an emperor and raise a huge army, and sit on a throne, 
issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind. 
Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||4||1|| 


Lyrics and Translation 

ਰਾਗੁ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ਪਹਿਲਾ ੧ ਘਰੁ ੧ ॥
राग श्रीराग महला पहिला १ घर १ ॥
Rāg sirīrāg mėhlā pahilā 1 gẖar 1.

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||




Har Bin Jeo Jal Bal Jao

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,"
The importance of Naam or Name from The Brihadaranyaka Upanishad -
More: https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc118304.html

याज्ञवल्क्येति होवाच, यत्रायं पुरुषो म्रियते किमेनं न जहातीति; नामेति, अनन्तं वै नाम, अनन्ता विश्वे देवाः, अनन्तमेव स तेन लोकं जयति ॥ १२ ॥

yājñavalkyeti hovāca, yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti; nāmeti, anantaṃ vai nāma, anantā viśve devāḥ, anantameva sa tena lokaṃ jayati || 12 ||

12. ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ ‘Name. The name indeed is infinite, and infinite are the Viśvadevas. He (who knows thus) wins thereby verily an infinite world.’

Is it only the organs of a liberated man that are merged, or is it also all[9] that moves them to action? If it is only the former, but not the latter, then with the presence of these stimulating causes the organs would again be likely to function. If, on the other hand, everything such as desire and action is merged, then only liberation is possible. It is to bring this out that the next question is put: ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ The other said: Name. That is, everything is merged; only the name[10] is left because of its relation to the type, for the name is eternal. The name indeed is infinite —the infinity of the name is its eternity— and infinite are the Viśvadevas, because they possess the infinity of the name. He (who knows thus) wins thereby verīly an infinite world. Having identified himself with the Viśvadevas who possess the infinity of the name, he wins through this realisation only an infinite world.
WHAT am I, after all, but a child, pleas’d with the sound of my own name? repeating it over and over;
I stand apart to hear—it never tires me.
  
To you, your name also;
Did you think there was nothing but two or three pronunciations in the sound of your name?

 
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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