Shivpreet Singh
Shivpreet Singh
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I am meditating on Guru Arjan's Shabad Rasna Japti Tuhi Tuhi.  It is a shabad about complete surrender to oneness. First the shabad; Lyrics, translation and my thoughts are below. 

Rasna Japti Tuhi Tuhi - Raag Sarang

Surrendering to My Source, Sustenance and Sanctuary


This shabad by Guru Arjan is about the undying theme of surrender to oneness. While the Guru doesn't specifically talk about merging into the divine, this is a beautiful submersion. 

In this version of the poem, the speaker articulates, "My tongue chants 'You alone' 'You alone.'" This repetition of the phrase "tuhi" or "You alone" emphasizes a singular focus on the divine presence, making it the sole object of veneration. All other distractions and attachments fade away. Only you is left. Just oneness. Only divinity. 

The divine as not just the creator, but also its constant sustainer and in the end its final sanctuary. At every moment, and in every place, the singer is replete with this oneness. This oneness is closer than all relationships, even the closest ones, like that of a father, a mother, a sibling and a friend.  The singer longs for a sense of belonging to truth, Satnam, the true home. 

This oneness is also the true wealth.  The divine is presented as a repository of treasures, symbolizing spiritual wealth and fulfillment. This ultimately leads to a state of bliss and contentment - "You fulfill all my desires; I am in bliss." 

A deep and intimate connection with a divine presence serves as the source, sustainer and sanctuary of life. Oneness becomes the ultimate desire, the consistent bliss.

Rasna Japti Lyrics

Rasnā japṯī ṯūhī ṯūhī.
Māṯ garabẖ ṯum hī priṯpālak mriṯ mandal ik ṯuhī. ||1|| rahāo.

Ŧumėh piṯā ṯum hī phun māṯā ṯumėh mīṯ hiṯ bẖrāṯā.
Ŧum parvār ṯumėh āḏẖārā ṯumėh jīa prānḏāṯā. ||1||

Ŧumėh kẖajīnā ṯumėh jarīnā ṯum hī māṇak lālā.
Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||

Rasna Japti Translations

My First Translation

My tongue chants "You only" "You only"
You only are the birthing mother, the sustaining father, the mortal world.

You are my Father, my Mother, my Loving Friend and Sibling.
You are my Family, my Support,  the source of my life's breath. 

You are my Treasure, my Wealth, my Gems and Jewels.
You fulfill all my wishes, so I am enraptured.

Current Working Translation: 

My tongue chants 
"You alone" "You alone"
My initial source, my ultimate home
you alone, you alone

You're my Father, my Mother, close friend and brother,
My Family and support, life's breath you alone!

You're my Treasure, my rubies and jewels
my desires, my bliss, you alone, you alone!

Meditation

Shabad Vichaar

Rasna - Tongue
Tuhi - You only
Mrit Mandal - Mortal World
Maat Garabh, Pritpaalak, Mrit Mandal - Trinity of creator, sustainer, emancipator
Paarjaat - One of the 14 gifts extracted from the mythological churning of the ocean by the devas and asuras. 

Related Gurbani and Poetry

Everything is you

Rasna Japti Tuhi Tuhi: My tongue remembers only you

  • Khudaaya - Guru Nanak
Guru Nanak says in this shabad in Farsi, "I just want this one life-giving thing, not the other poisons of the world." The remembrance of oneness is life giving.  As long as the singer sings, he lives. As soon as he forgets he dies.  This is the only ask of the singer.  


  • Tu Sarvar Tu Hans - Guru Nanak
Guru Nanak says, "You are the lake and you are the swan." We are not separate from the universe or from God. We are interconnected with all of creation and the presence of God within this oneness. You are in so many colors. 

  • Jalas Tuhi Thalas Tuhi ... Tuhi Tuhi Tuhi Tuhi - Guru Gobind Singh
In Akaal Ustat Guru Gobind Singh starts with elements, you are water, you are earth ... and ends with "Tuhi" 16 times in the end. It is said that, just like Guru Nanak couldn't stop saying Tera tera, Guru Gobind Singh couldn't stop saying Tuhi Tuhi.

  • Khud kuza o khud kuzagar
In his beautiful ghazal "Har lehza ba shakl aan" Shams Mashraqi says You are yourself the clay, the clay flask, potter, and also the wine tippler. You too are the buyer of the flask and the one who breaks it. 

  • Gaahe Sufi Gaahe Zaahid - Bhai Nandlal
Somewhere as a mystic, somewhere you appear as a hermit, at other times you appear as an epicure. You have so many colors - mirroring Guru Nanak's sentiment.

  • Iota Subscript - Robert Frost
In "Iota Subscript," Robert Frost's speaker humbly acknowledges their own insignificance, choosing to downplay their ego represented by the letter "I." Instead, they embrace the role of a "subscript" to the omnipresent "you." This transformation signifies a shift from self-importance to a more selfless and humble stance. The poem suggests that by diminishing the emphasis on the self, one can connect more deeply with others and the world around them.

You are my support

  • Tu mera pita tuhai mera maata - Guru Arjan (Raag Maajh)

  • Deen Dayaal Bharose Tere - Bhagat Kabir
I completely trust oneness.  And I am ferried accross with my family. 


I am you - you are my wealth



I am also you!

  • Maati ek anek bhaant kar - Bhagat Kabir
We come from the same light. Divine Light.  We all come from the same earth. The divine potter makes different vessels from the same clay. 

  • Mera Ghar Baneya - Guru Arjan
Obtaining the attributes of oneness, we find our true home.  

  • Sabh Main Jot Jot Hai Soi - Guru Nanak
Guru Nanak says in his Aarti: You are in every face, but none is like you.  Within everyone's light is your glow.

  • Tu tu karta Tu Hua - Bhagat Kabir
We do a meditation on you, so we can become you! 

  • To You - Walt Whitman
In this deeply personal Walt Whitman poem, the speaker addresses the reader directly, expressing a profound sense of love for the reader.  The poem underscores the reader's intrinsic greatness, highlighting that they are a reflection of the grandeur of the universe. Through this poem Walt Whitman reaches out to every generations of humans who have a penchant for oneness.

Lyrics and Alternative Translation

ਸਾਰਗ ਮਹਲਾ ੫ ॥
सारग महला ५ ॥
Sārag mėhlā 5.
Saarang, Fifth Mehl:

ਰਸਨਾ ਜਪਤੀ ਤੂਹੀ ਤੂਹੀ ॥
रसना जपती तूही तूही ॥
Rasnā japṯī ṯūhī ṯūhī.
My tongue chants Your Name, Your Name.

ਮਾਤ ਗਰਭ ਤੁਮ ਹੀ ਪ੍ਰਤਿਪਾਲਕ ਮ੍ਰਿਤ ਮੰਡਲ ਇਕ ਤੁਹੀ ॥੧॥ ਰਹਾਉ ॥
मात गरभ तुम ही प्रतिपालक म्रित मंडल इक तुही ॥१॥ रहाउ ॥
Māṯ garabẖ ṯum hī parṯipālak miṯar mandal ik ṯuhī. ||1|| rahāo.
In the mother's womb, You sustained me, and in this mortal world, You alone help me. ||1||Pause||

ਤੁਮਹਿ ਪਿਤਾ ਤੁਮ ਹੀ ਫੁਨਿ ਮਾਤਾ ਤੁਮਹਿ ਮੀਤ ਹਿਤ ਭ੍ਰਾਤਾ ॥
तुमहि पिता तुम ही फुनि माता तुमहि मीत हित भ्राता ॥
Ŧumėh piṯā ṯum hī fun māṯā ṯumėh mīṯ hiṯ bẖarāṯā.
You are my Father, and You are my Mother; You are my Loving Friend and Sibling.

ਤੁਮ ਪਰਵਾਰ ਤੁਮਹਿ ਆਧਾਰਾ ਤੁਮਹਿ ਜੀਅ ਪ੍ਰਾਨਦਾਤਾ ॥੧॥
तुम परवार तुमहि आधारा तुमहि जीअ प्रानदाता ॥१॥
Ŧum parvār ṯumėh āḏẖārā ṯumėh jīa parānḏāṯā. ||1||
You are my Family, and You are my Support. You are the Giver of the Breath of Life. ||1||

ਤੁਮਹਿ ਖਜੀਨਾ ਤੁਮਹਿ ਜਰੀਨਾ ਤੁਮ ਹੀ ਮਾਣਿਕ ਲਾਲਾ ॥
तुमहि खजीना तुमहि जरीना तुम ही माणिक लाला ॥
Ŧumėh kẖajīnā ṯumėh jarīnā ṯum hī māṇik lālā.
You are my Treasure, and You are my Wealth. You are my Gems and Jewels.

ਤੁਮਹਿ ਪਾਰਜਾਤ ਗੁਰ ਤੇ ਪਾਏ ਤਉ ਨਾਨਕ ਭਏ ਨਿਹਾਲਾ ॥੨॥੩੩॥੫੬॥
तुमहि पारजात गुर ते पाए तउ नानक भए निहाला ॥२॥३३॥५६॥
Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||33||56||
You are the wish-fulfilling Elysian Tree. Nanak has found You through the Guru, and now he is enraptured. ||2||33||56|| 
Mere Shauk Da Nai Aitbar is the Punjabi translation of a Farsi ghazal by Mirza Ghalib that was translated to Punjabi. Punjabi lyrics translated by Sufi Ghulam Mustafa Tabassum.  I heard today from a historian in Pakistan that it was one of the first songs that made Ghulam Ali popular. The ghazal has been composed in Raag Dhanasri, which seems a raag that Ghulam Ali is one of the few people that has as his favorite.  His other famous ghazal, Chupke Chupke is also in the same raag. 

Here is the ghazal, its lyrics in punjabi and the original farsi ghazal by Mirza Ghalib. The subject of the ghazal is love; especially being intoxicated in love over following the ways of the world.  




Punjabi Translation of Mere Shau Da Nahi

Original lyrics: Mirza Ghalib
Punjabi Translation: Sufi Ghulam Mustafa Tabassum

mere shauq da nahiiN aitbaar teN nuuN aa jaa vekh meraa intezaar aa jaa
aiNveN laRan b'haane labhnaa iiN, kii tuu sochanaa iiN sitamgaar aa jaa

bhaaveN hij'r te bhaaveN visaal hove, vakkho vakkh dohaan diiaaN lazttaN neN
mere sohniaa jaa tuu hzaar vaarii, aa jaa piaaria te lakkh vaar aa jaa

eh rivaaz ai masjidaaN maNdiraaN da, othe hastiiaaN te Khud parastiiaaN neN
maiKhaane vicch mastiiaaN ii mastiiaaN neN, hosh kar ban ke hoshiaar aa jaa

tuu saada te tera dil saadaa, teN nuuN aiNveN raqiib kuraah paaia
je tuuN mere janaaze te nahiiN aaia, raah takdaa ii terii m'zaar aa jaa

sukhii vassna je tuuN chauhnaa eN, mere ghaliba ais j'haan andar
aa jaa riNdaaN dii bazam vicch aa beh jaa, aithe baithde neN Khaaksaar aa jaa


Ghalib took great pride in his Farsi poetry as opposed to his
work in Urdu. He has said:

Farsi been ta ba-beeni naqsh-haa'-e- rang rang
ba-guzar az majmoo'-e-Urdu keh be-rang-e-man ast
[Farsi ko dekho ta keh ranga rang naqsh dekho
maire Urdu ke majmoo'e ko chhoRo keh be-rang hai]

Ghalib's Original Ghazal - za man gar-at na-bavad intezaar be'aa

za man gar-at na-bavad intezaar be'aa
bahaana jooe mabaash va sateeza-kaar be'aa
[agar maire intizaar ka yaqeen nahin karta to aa ja
bahaane na banaa aur jaldi aa ja]

be yak do sheva-e-sitam dil nam-me shavad khursand
be marg-e-man keh ba saamaan-e-rozgaar be'aa

[aik do sitam se dil ko tasalli nahiN hoti
meri maut ke liye, jahaan ke saamaan ke saath aa ???????]

bahaana joo'st dar ilzaam mudda'ee shauq-at
yake ba raghm-e-dil-e-naa-umeed vaar be'aa
[teri muhabbat ka daa'va karne vaala (dil) bahaana-joo hai
aik dafa' dil-e-naa-umeedvaar ki hiqaarat (to spite it) meN hi
aa ja]

halaak-e-shevah-e-tamkeen ma-kha(w)aah mastaan raa
'anaan gasastah-tar az baad-e-nau-bahaar be'aa
[yeh na chaah ke tere divaane tere naaz se halaak ho jaa'eN
havaa se zayaadah aazaad (be-lagaam) ho kar aa ja]

za-maa gasasti va ba deegaraan garo basti
be'aa keh 'ehd-e-vafaa neest ustavaar be'aa
[ham se rishta toR kar doosaroN se baaNdh diya hai
aa keh 'ehd-evafaa pakka nahiN hai]

vadaa'-o-vasl judaagaana lazzate daarad
hazaar baar baro, sad hazaar baar be'aa
[vadaa' (goodbye) aur vasl ki lazzat judaa gaana hai
hazaar baar jaa, aur laakh baar aa]

za khoo'-e-tu-st nehaad-e-shakeeb naazuk-tar
be'aa keh dast-o-dil-am me-ravad za-kaar be'aa
[teri khoo se sabr ki tabee'at naazuk tar hai
aa keh mere dast-o-dil kaam se jaane vaale haiN]

hisaar-e'aafiyati gar havas kuni Ghalib
chu maa ba halqa'e'rindaan-e-khaak-saar be'aa
[Ghalib agar tu chaahta hai keh 'aafiat (khairiyyat) ke hisaar
(qil'e) meN rahe
to hamaari tarah rindaan-e-khaaksaar ke halqe meN aa ja].

Translation in English: 
Translated by Shivpreet Singh

Come Fast

You appear to doubt the depth of my passion,
Why not witness my fervor firsthand, come fast!
Don't delay with trivial excuses and hesitations,
Such skepticism? Oh, you who hold sway, come fast!

Whether from afar or in close vicinity,
I savor delight in each, individually.
My love, you may leave me a thousand times if you wish,
But my dearest, come a million times, come fast!

In the tradition of mosques and temples,
You will find big figures and egos there
In this realm of wine, only ecstasy reigns,
Show some wisdom, be sober, come fast!

Your purity matches the purity of your heart,
Your unwarranted enmity is unjustified from the start.
Since you didn't attend my final rite,
My grave yearns your presence, come fast!

If you wish to attain bliss,
in this world, O Ghalib
Join the intoxicated souls without delay,
Come sit with the down-to-earth ones, come fast!





[intro video of waves]
I am looking out at the vast ocean in front of my eyes here in Oahu, Hawaii and thinking of how sweet those ...

[blend in pineapple picture - scene 1]
pineapples were that we had at the Dole Plantation. So sweet, succulent and aromatic. This sweetness plays to me to an old Bhai Gopal Singh composition ...

[Quote 1 on screen - Satgur Ki Seva Saphal Hai] 
Satgur Ki Seva where Guru Amar Das says "The service of the true guru is fruitful ..." The obvious question is what is service of the Guru, how can it be successful, and what does it cost?  We had paid $6 for a pineapple ice cream at Dole's, but the question is what can you offer to the Guru to achieve a fruitful life. 

[show quote 2] 
Like Guru Nanak asks, what should we offer the guru when we see his palace so we can have his sweet love back?  

[show quote 3] 
Guru Arjan responds the only thing of value that we can barter to attain the Guru's love is your own heart. You have to sell yourself to imbibe the sweetness of the Guru's love.   

[show quote 4 line 1] 
Satgur ki seva safal hai, je ko kare chit laye [emphasis on the second line] "The service of the true guru is fruitful, if you put your heart in it."  

[show Quote 4 line 2]
Man Chindeya Phal Paavana, Haume Vichoh Jaye  - When your ego departs your mind consumes the most desirable fruit. So the price of a sweet and fruitful life is giving up your self ... that is living a life of love. 

Shabad video with scenes 1 and 2

[outro waves video]
[purpose of life is to sing video]


Quote 1

Saṯgur kī sevā safal hai 
Service of the true guru is fruitful 


Quote 2

Fer kė agai rakẖīai jiṯ ḏisai ḏarbār
What should I offer you when I see your palace?

Muhou kė bolaṇ bolīai jiṯ suṇ ḏẖare piār
What words should I speak so you love me back?

- Guru Nanak's Japji, Pauri 4
Quote 3

Man becẖai saṯgur kai pās
The one who sells his mind to Satguru

Ŧis sevak ke kāraj rās
That disciple's affairs are resolved

- Guru Arjan's Sukhmani, Ashtpadi 18.2

Quote 4

Saṯgur kī sevā safal hai je ko kare cẖiṯ lāe
Service to the True Guru is fruitful and rewarding, if one performs it with his mind focused on it.

Man cẖinḏiā fal pāvṇā haumai vicẖahu jāe
The fruits of the mind's desires are obtained, and egotism departs from within.


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Last week I was looking out at the vast ocean in front of my eyes here in Oahu, Hawaii and thinking of how sweet those pineapples were that we recently had at the Dole Plantation. So sweet, succulent and aromatic. This sweetness plays to me to an old Bhai Gopal Singh composition ... Satgur Ki Seva where Guru Amar Das says "The service of the true guru is fruitful ..." The obvious question is what is service of the Guru, how can it be successful, and what does it cost?  We had paid $6.95 for a pineapple ice cream at Dole's, but the question is what can you offer to the Guru to achieve a fruitful life. What should we offer the guru, says Guru Nanak, when we see his palace so we can have his sweet love back?  Guru Arjan responds the only thing of value that we can barter to attain the Guru's love is your own heart. You have to sell yourself to imbibe the sweetness of the Guru's love.   Satgur ki seva safal hai, je ko kare chit laye [emphasis on the second line] "The service of the true guru is fruitful, if you put your heart in it."  Man Chindeya Phal Paavana, Haume Vichoh Jaye  - When your ego departs your mind consumes the most desirable fruit. So the price of a sweet and fruitful life is giving up your self ... that is living a life of love. 
Shabad: Taati Vao Na Lagai


Many Sikhs would even get annoyed and even angry if you called these songs or bhajans  If we call them a song and Geet it sounds too trivial. It seems it’s primarily for entertainment or exhibition which these shabads are clearly not. Even a term like bhajan is not completely correct, because this is not merely mantras it’s simplistic lines that are just to be repeated.

Shabad and Gurbani are more appropriate names. Gurbani because these are the words of the Guru. But bear in mind, it’s not just the words of Guru Nanak or the other Guru’s, the words of all the Bhagats (Kabir, Namdev etc.) are also called Gurbani. This is because here we talk about the Guru of all Gurus. The preferred name for this is shabad. Most Sikhs are sensitive about what the poems are called. 

Shabad makes sense because it implies the unstruck sound and a meditation upon the meaning of what is being said while repeating the words.  These poems are a reservoir of The qualities of the Guru of all Gurus.  These poems reconnect the singer and listener to the oneness within and around. They need to be sung with love, explored with zest.  

However, the names are not as important to me. I generally don’t object people calling them by any name especially if they understand the context. There are three verses that I am guided by:

1. Log Jaane eh Geet Hai Eh to bhram vichaar. - Kabir 

People know these are songs, but these are the discussions of infinity. - Kabir 

2.  Balhaari jaoon jete terai nao hai

I love you in all your names. - Guru Nanak

3. Jo Prabh Ko Milbo Chahai, Khoj Shabad Meh Leh

Whoever wants to have union with oneness, discover it within the Shabda

The name is not important. Even within Gurbani many of these names are used including Geet (song) and bhajan.  Like Shakespeare says a rose would still be a rose if you called it with another name. The fragrance of the rose is important.  The love, exploration and meditation of these poems is more important to connect anyone to oneness. Not as much what you call then. 

Shabda is the audible kind of brahman, also known as naad bhram, which Guru Nanak calls Ek Onkaar. The quintessential Mandukya Upanishad's first verse, "Om-ity-etad-aksharam-idam sarvam" claims the same, "Om is the word that is everything." The first time the word shabda is used in the Upanishads is in the Matri Upanishad which describes two kinds of brahman: shabda and ashabda brahman. This Shabda is also the path to the unstruck sound ... anhat shabda. The path to the unstruck sound is through shabad kirtan or the kirtan of this shabad. 

Shabad is the penultimate noun. The question is what can one do with Shabad? Do you sing it, read it, understand it or something else? Traditionally we do not "gao" or "sing" shabads, we "padho" or "read" shabads, but even more correctly we do "kirtan" of shabad. It is incorrect to say "sing shabad kirtan" because kirtan includes singing.  Doing shabad kirtan includes all of those: reading, understanding, singing, pouring the shabad inside yourself and eventually becoming the shabad. 

Shabad kirtan can be done through the kirtan of any of the attributes of the shabda.  These attributes can be found in many poems. The Guru Granth Sahib is one of those rare collections where all the poems are about the shabad, this ekomkaar.  Guru Arjan says, the granth is the resting place for the supreme (Pothi Parmesar Ka Thaan). Therefore this kind of singing is correctly called Shabad Kirtan. 

From shabad to Anhad

From shabad to anhad

Shabad is a word of oneness. It can be spoken and heard. And anhad is the word of oneness that can be spoken by no one, and can be heard by a few. 


Shabads are words that take you beyond words. The songs, sung with a love deliciously drenched in maple syrup and heard with an affection of the mothers ear, get you close to what could not be said in words.  It remains a mystery as to how seemingly ordinary words, ones used by the commoner on the street, take you towards a airy destination that is far beyond words. 


But there is more. They are more than conveyance devices. They make you float in this space far from the gravity of earthly aspirations to experience what is beyond words. And strangely, the experience is replicable like a scientific experiment. Everytime you sing you are subject to this transportation and experience. So shabads are words that take you beyond worlds too. 


A love deliciously drenched in maple syrup. 


From Walt Whitman (see https://shivpreetsingh.blogspot.com/2020/09/so-long-by-walt-whitman-immortality.html)

It is night time. And I am reading Walt Whitman in bed before I sleep. And I am awakened by these lines. 
Camerado, this is no book,
Who touches this touches a man,
(Is it night? are we here together alone?)
It is I you hold and who holds you,
I spring from the pages into your arms— decease calls me forth.

I learn that these are lines that are the most famous of this poem about death. How beautifully the poet comes alive through his poetry.  A poem about death and goodbyes suddenly becomes a poem of immortality. Isn't that amazing? These are not merely words; these are Walt Whitman himself loving you back like you love him. I am reminded of Guru Nanak.  "These are not merely my words," says Nanak. "These are the words of my love."  I am reminded of Kabir. "These are not merely songs," he explains. "These are the loftiest principles that live forever." It seemed weird when he first said, "I announce what comes after me." Such confidence.  It makes a lot of sense when you get to these lines. 

Introduction to Poetry
This is not just poetry. And Billy Collins explains what we are doing to this living thing that is poetry. We try to beat out a confession out a poetry. Like it should have a meaning that we might understand. Poetry goes beyond intellect. 

https://www.shivpreetsingh.com/2011/03/billy-collins-introduction-to-poetry.html


In "In the Evening" by Billy Collins, the poet directs the reader's attention to the present moment through vivid and detailed descriptions of various scenes. In the characteristic way of a Billy Collins poem, it is simple still very meaningful. The poet captures quiet and serene moments of the evening and the prods the reader to think about life. The imagery of drooping roses, a resting bee, traces of clouds, and other elements creates a sensory experience that anchors the reader in the present. By mentioning the past and the future as "an only child with two different masks," Collins suggests that the present is the only moment that truly exists, encouraging readers to appreciate and immerse themselves in the present moment. 


In the Evening

By Billy Collins

The heads of roses begin to droop.
The bee who has been hauling her gold
all day finds a hexagon in which to rest.

In the sky, traces of clouds,
the last few darting birds,
watercolors on the horizon.

The white cat sits facing a wall.
The horse in the field is asleep on its feet.

I light a candle on the wood table.
I take another sip of wine.
I pick up an onion and a knife.

And the past and the future?
Nothing but an only child with two different masks.


Satnam: A meditation on the present


Also see my favorite Billy Collins poem: The Trouble with Poetry

During this week, I found myself seated at the piano, where I sang a shabad from my childhood memories. Similar to my earlier release, Jaise Tarvar Pankhi Basera, this particular shabad centers around discovering a place of happiness. The composition is inspired by an old composition from Bhai Gopal Singh and is set in Raag Bhairavi. 


Mera Ghar Baneya - My Translation


My home is made, woods and water surround; I see my love, O Raam
My mind is adorned, my friends rejoice; I sing the songs of joy, O Raam

Singing the praises of Prabhu all desired have been fulfilled
On the Guru's feet my awakened mind resonates in bliss

Blessing me the peace bearer makes the known and unknown beautiful
I pray: let me always remember the support of my body and soul

Mera Ghar Baneya - Lyrics and Alternative Translations

Guru Arjan in Raag Suhi

ਮੇਰਾ ਘਰੁ ਬਨਿਆ ਬਨੁ ਤਾਲੁ ਬਨਿਆ ਪ੍ਰਭ ਪਰਸੇ ਹਰਿ ਰਾਇਆ ਰਾਮ ॥
मेरा घरु बनिआ बनु तालु बनिआ प्रभ परसे हरि राइआ राम ॥
Merā gẖar baniā ban ṯāl baniā parabẖ parse har rāiā rām.
My home is made, the garden and pool are made, and my Sovereign Lord God has met me.

ਮੇਰਾ ਮਨੁ ਸੋਹਿਆ ਮੀਤ ਸਾਜਨ ਸਰਸੇ ਗੁਣ ਮੰਗਲ ਹਰਿ ਗਾਇਆ ਰਾਮ ॥
मेरा मनु सोहिआ मीत साजन सरसे गुण मंगल हरि गाइआ राम ॥
Merā man sohiā mīṯ sājan sarse guṇ mangal har gāiā rām.
My mind is adorned, and my friends rejoice; I sing the songs of joy, and the Glorious Praises of the Lord.

ਗੁਣ ਗਾਇ ਪ੍ਰਭੂ ਧਿਆਇ ਸਾਚਾ ਸਗਲ ਇਛਾ ਪਾਈਆ ॥
गुण गाइ प्रभू धिआइ साचा सगल इछा पाईआ ॥
Guṇ gāe parabẖū ḏẖiāe sācẖā sagal icẖẖā pāīā.
Singing the Glorious Praises of the True Lord God, all desires are fulfilled.

ਗੁਰ ਚਰਣ ਲਾਗੇ ਸਦਾ ਜਾਗੇ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
गुर चरण लागे सदा जागे मनि वजीआ वाधाईआ ॥
Gur cẖaraṇ lāge saḏā jāge man vajīā vāḏẖāīā.
Those who are attached to the Guru's Feet are always awake and aware; His Praises resound and resonate through their minds.

ਕਰੀ ਨਦਰਿ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਹਲਤੁ ਪਲਤੁ ਸਵਾਰਿਆ ॥
करी नदरि सुआमी सुखह गामी हलतु पलतु सवारिआ ॥
Karī naḏar suāmī sukẖah gāmī halaṯ palaṯ savāriā.
My Lord and Master, the bringer of peace, has blessed me with His Grace; He has arranged this world, and the world hereafter for me.

ਬਿਨਵੰਤਿ ਨਾਨਕ ਨਿਤ ਨਾਮੁ ਜਪੀਐ ਜੀਉ ਪਿੰਡੁ ਜਿਨਿ ਧਾਰਿਆ ॥੪॥੪॥੭॥
बिनवंति नानक नित नामु जपीऐ जीउ पिंडु जिनि धारिआ ॥४॥४॥७॥
Binvanṯ Nānak niṯ nām japīai jīo pind jin ḏẖāriā. ||4||4||7||
Prays Nanak, chant the Naam, the Name of the Lord forever; He is the Support of the body and soul. ||4||4||7||

The Shabad: Jaise Tarvar Pankhi Basera

Art: Tetyana Chorna

This shabad is about finding our place in the world, discovering our true dwelling. "Basera" is a resting place. A house that we can find shelter in, a refuge in, find solace and lasting peace in.  Do the houses we build for ourselves provide us the lasting peace we look for?  Bhagat Namdev keenly observes that the material houses are like trees where birds only stay for some time.  We are more than the tree we build our current shelter upon.  We are more than the family we come from. We are more than the moon and sun that go around us. We are part of the supreme essence which can be realized through the Guru within.  By recognizing that we are part of the supreme essence and we find our true place within.  

Music was recorded mostly in California and I am thankful to Ahsan Ali for learning this new raag and adding his beautiful Sarangi and background vocals on this shabad.  I am also thankful for Ukrainian artist Tetyana Chorna for letting me use her beautiful art for the cover of this shabad.  

Shabad Gurbani - Bhagat Namdev (see below for lyrics and translation)
Music - Shivpreet Singh
Sarangi - Ahsan Ali 
Art - Tetyana Chorna
Raag Anandkali

Discovering Our True Dwelling: Flying in the Universe

The essence of the shabad's message lies in the profound journey of self-discovery. This journey transcends the external trappings of the world. I believe if we meditate upon this shabad, it can lead us to a deeper understanding of our place within the universe. 

The term "Basera," means a resting place. It serves as a symbolic representation of the various shelters we seek in our lives, whether it is physical, emotional, or spiritual. The shabad is about the quest for lasting peace and solace.

In our pursuit of security and serenity, we often erect physical structures as our abodes. These houses, constructed from bricks, mortar, and material possessions, are intended to provide us with comfort and refuge. We can beautify this home with flowers, and water structures. For instance, we have roses in our backyard and frontyard and we also have a waterfall in our backyard. 



However, the shabad prompts us to question whether these material dwellings truly offer the lasting peace we yearn for. The impermanent nature of the physical world underscores the transient satisfaction derived from such constructions.

Bhagat Namdev's poignant analogy compares material houses to trees where birds find temporary shelter. This imagery poetically portrays the ephemeral nature of our attachments. Just as birds perch in trees briefly before moving on, our attachment to material possessions and physical abodes offers only fleeting contentment. This analogy invites us to reevaluate our attachment to material comforts and consider the possibility of finding deeper solace and fulfillment.

Our true dwelling cannot just be the tree that we built our nest upon.  We are more than the tree we build our current shelter upon. We have to go beyond the surface of our constructions. Our identities and essence stretch far beyond the walls we raise around us. We are not confined to the roles we play within these physical structures. Wouldn't we still be breathing and singing if it were not for this dwelling? This revelation calls us to connect with the core of our being – an inner essence that transcends the confines of material attachments.

Similarly, the shabad urges us to transcend the boundaries of lineage and familial ties. We are more than the family we come from. While heritage certainly influences our experiences and perspectives, it does not encapsulate the entirety of our essence. We have roots common with the grander human family, and the even grander animal kingdom. We have roots that come from what Guru Nanak calls the great mother (maata dharat mahat): earth. 

The moon and sun, celestial bodies that grace our skies, serve as metaphors for the grandeur of the universe. Yet, the shabad reminds us that we are not limited by these cosmic entities. Our profound connection is with the supreme essence that underlies all creation. This connection invites us to transcend the ego-driven illusion of separateness and recognize our place within the cosmic symphony.

The pinnacle of the shabad's wisdom lies in its assertion that we are an integral part of the supreme essence, a realization that can be attained through the guidance of the Guru within. This concept resonates with the teachings of many spiritual traditions that emphasize seeking answers and insights within oneself. By turning inward and tapping into our inner wisdom, we unveil layers of conditioning and illusion, ultimately discovering our true essence.

By recognizing our interconnectedness with the universe and embracing our role as manifestations of the supreme essence, we discover our true place in life, our true dwelling. This understanding liberates us from the confines of external validation and transient attachments. We are no longer a bird limited to a tree.  We can fly in cosmic harmony through the universe. 

Lyrics - Jaisi Tarvar Pankhi Basera - Bhagat Namdev 


Māe na hoṯī bāp na hoṯā karam na hoṯī kāiā.
When there was no mother and no father, no karma and no human body,
Ham nahī hoṯe ṯum nahī hoṯe kavan kahāʼn ṯe āiā. ||1||
when I was not and you were not, then who came from where? ||1||

Rām koe na kis hī kerā.
O Lord, no one belongs to anyone else.
Jaise ṯarvar pankẖ baserā. ||1|| rahāo.
We are like birds perched on a tree. ||1||Pause||

Cẖanḏ na hoṯā sūr na hoṯā pānī pavan milāiā.
When there was no moon and no sun, then water and air were blended together.
Sāsaṯ na hoṯā beḏ na hoṯā karam kahāʼn ṯe āiā. ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||

Kẖecẖar bẖūcẖar ṯulsī mālā gur parsādī pāiā.
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
Nāmā paraṇvai param ṯaṯ hai saṯgur hoe lakẖāiā. ||3||3||
Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3||



ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥
माइ न होती बापु न होता करमु न होती काइआ ॥
Māe na hoṯī bāp na hoṯā karam na hoṯī kāiā.
When there was no mother and no father, no karma and no human body,

ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥
हम नही होते तुम नही होते कवनु कहां ते आइआ ॥१॥
Ham nahī hoṯe ṯum nahī hoṯe kavan kahāʼn ṯe āiā. ||1||
when I was not and you were not, then who came from where? ||1||

ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥
राम कोइ न किस ही केरा ॥
Rām koe na kis hī kerā.
O Lord, no one belongs to anyone else.

ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
जैसे तरवरि पंखि बसेरा ॥१॥ रहाउ ॥
Jaise ṯarvar pankẖ baserā. ||1|| rahāo.
We are like birds perched on a tree. ||1||Pause||

ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥
चंदु न होता सूरु न होता पानी पवनु मिलाइआ ॥
Cẖanḏ na hoṯā sūr na hoṯā pānī pavan milāiā.
When there was no moon and no sun, then water and air were blended together.

ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥
सासतु न होता बेदु न होता करमु कहां ते आइआ ॥२॥
Sāsaṯ na hoṯā beḏ na hoṯā karam kahāʼn ṯe āiā. ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||

ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
खेचर भूचर तुलसी माला गुर परसादी पाइआ ॥
Kẖecẖar bẖūcẖar ṯulsī mālā gur parsādī pāiā.
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.

ਨਾਮਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰ ਹੋਇ ਲਖਾਇਆ ॥੩॥੩॥
नामा प्रणवै परम ततु है सतिगुर होइ लखाइआ ॥३॥३॥
Nāmā paraṇvai param ṯaṯ hai saṯgur hoe lakẖāiā. ||3||3||
Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3||

Namdev 
Deen Dayaal Bharose Tere

I grew up listening to this shabad composed by Bhai Gopal Singh.  The shabad emphasizes the importance of meditation on the divine entity "Raam." The shabad implores the singer/seeker to meditate like Dhroo and Prahlaad.  Dhruv and Prahlad both completely trusted Hari as they meditated. Because of their trust they were both emancipated.  The shabad reminds us that oneness guides our path and liberates the soul. The singer attains enlightenment and breaks free from the cycle of reincarnation. This ultimate Giver, is takes care of us here in this world, and the world beyond. 

Simple Translation - Deen Dayaal Bharose Tere


Meditate, my soul, upon "Raam"
Just Like Dhroo and Prahlaad meditated on Hari. ||1||

O Merciful Lord, you have my complete trust
Along with me, my family is saved ||1||Pause||

When He wills, He guides our path
He guides this vessel, sets our spirits free. ||2||

Through Guru's Grace I am enlightened
I am free from reincarnation's cycle. ||3||

Kabeer implores, remember Sarangpani
In this world and beyond, He's the ultimate Giver. ||4||2||10||61||


Deen Dayaal Bharose Tere - Traditional Lyrics and Translation


ਗਉੜੀ ॥
गउड़ी ॥
Gaoṛī.
Gauree:

ਰਾਮ ਜਪਉ ਜੀਅ ਐਸੇ ਐਸੇ ॥
राम जपउ जीअ ऐसे ऐसे ॥
Rām japao jīa aise aise.
Meditate on the Lord, O my soul,

ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū parhilāḏ japio har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||

ਦੀਨ ਦਇਆਲ ਭਰੋਸੇ ਤੇਰੇ ॥
दीन दइआल भरोसे तेरे ॥
Ḏīn ḏaiāl bẖarose ṯere.
O Lord, Merciful to the meek, I have placed my faith in You;

ਸਭੁ ਪਰਵਾਰੁ ਚੜਾਇਆ ਬੇੜੇ ॥੧॥ ਰਹਾਉ ॥
सभु परवारु चड़ाइआ बेड़े ॥१॥ रहाउ ॥
Sabẖ parvār cẖaṛāiā beṛe. ||1|| rahāo.
along with all my family, I have come aboard Your boat. ||1||Pause||

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਹੁਕਮੁ ਮਨਾਵੈ ॥
जा तिसु भावै ता हुकमु मनावै ॥
Jā ṯis bẖāvai ṯā hukam manāvai.
When it is pleasing to Him, then He inspires us to obey the Hukam of His Command.

ਇਸ ਬੇੜੇ ਕਉ ਪਾਰਿ ਲਘਾਵੈ ॥੨॥
इस बेड़े कउ पारि लघावै ॥२॥
Is beṛe kao pār lagẖāvai. ||2||
He causes this boat to cross over. ||2||

ਗੁਰ ਪਰਸਾਦਿ ਐਸੀ ਬੁਧਿ ਸਮਾਨੀ ॥
गुर परसादि ऐसी बुधि समानी ॥
Gur parsāḏ aisī buḏẖ samānī.
By Guru's Grace, such understanding is infused into me;

ਚੂਕਿ ਗਈ ਫਿਰਿ ਆਵਨ ਜਾਨੀ ॥੩॥
चूकि गई फिरि आवन जानी ॥३॥
Cẖūk gaī fir āvan jānī. ||3||
my comings and goings in reincarnation have ended. ||3||

ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ ॥
कहु कबीर भजु सारिगपानी ॥
Kaho Kabīr bẖaj sārigpānī.
Says Kabeer, meditate, vibrate upon the Lord, the Sustainer of the earth.

ਉਰਵਾਰਿ ਪਾਰਿ ਸਭ ਏਕੋ ਦਾਨੀ ॥੪॥੨॥੧੦॥੬੧॥
उरवारि पारि सभ एको दानी ॥४॥२॥१०॥६१॥
Urvār pār sabẖ eko ḏānī. ||4||2||10||61||
In this world, in the world beyond and everywhere, He alone is the Giver. ||4||2||10||61||
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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