Archive for September 2018

Once the Guru touches you magical things happen ...

Reflection -

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

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

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

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

Credits:

Production - Shivpreet Singh

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

Harmonies - Christine Linge

Original Lyrics and Traditional Translation

ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥

समरथ गुरू सिरि हथु धर्यउ ॥

Samrath gurū sir hath ḏẖaryao.

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

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

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

Gur kīnī kirpā har nām ḏīao jis ḏekẖ cẖarann agẖann haryao.

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

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

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

Nis bāsur ek samān ḏẖiān so nām sune suṯ bẖān daryao.

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

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

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

Bẖan ḏās so ās jagṯar gurū kī pāras bẖet paras karyao.

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

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

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

Rāmḏās gurū har saṯ kīyao samrath gurū sir hath ḏẖaryao. ||7||11||

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

Sometime last year I heard this haunting melody from Nirinjan Kaur ... and fell in love with it. Since then I have been singing it and recording it and adding instruments to it gradually. Thanks to Rajesh Prasanna for his bansuri, Kimberly Foree for her oboe and Christine Linge for background vocals.

A note about the translation on the video -- it is not possible to translate gurbani so these are just my feelings while singing this shabad. These can change depending on the day I sing it. It is just a snapshot of what my thinking was one day. If you really want to understand the meaning of the shabad, I encourage you to do your own interpretation ...

ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥

समरथ गुरू सिरि हथु धर्यउ ॥

Samrath gurū sir hath ḏẖaryao.

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

ਸਿਰਿ = ਸਿਰ ਉਤੇ।

ਸਮਰੱਥ ਗੁਰੂ (ਅਮਰਦਾਸ ਜੀ) ਨੇ (ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਦੇ) ਸਿਰ ਉੱਤੇ ਹੱਥ ਰੱਖਿਆ ਹੈ।

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

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

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

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

ਗੁਰਿ = ਸਤਿਗੁਰੂ ਨੇ। ਜਿਸੁ ਦੇਖਿ ਚਰੰਨ = ਜਿਸ (ਗੁਰੂ) ਦੇ ਚਰਨਾਂ ਨੂੰ ਵੇਖ ਕੇ। ਅਘੰਨ = ਪਾਪ। ਹਰ੍ਯ੍ਯਉ = ਦੂਰ ਹੋ ਗਏ।

ਜਿਸ (ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ) ਦੇ ਚਰਨਾਂ ਦਾ ਦਰਸ਼ਨ ਕੀਤਿਆਂ ਪਾਪ ਦੂਰ ਹੋ ਜਾਂਦੇ ਹਨ, ਉਸ ਗੁਰੂ ਨੇ ਮਿਹਰ ਕੀਤੀ ਹੈ, (ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੂੰ) ਹਰੀ ਦਾ ਨਾਮ ਬਖ਼ਸ਼ਿਆ ਹੈ;

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

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

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

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

ਨਿਸਿ ਬਾਸੁਰ = ਰਾਤ ਦਿਨ। ਬਾਸੁਰ = ਦਿਨ। ਏਕ ਸਮਾਨ = ਇੱਕ-ਰਸ। ਸੁਤੁ ਭਾਨ = ਸੂਰਜ ਦਾ ਪੁਤ੍ਰ, ਜਮ। ਭਾਨ = ਸੂਰਜ। ਸੁਨੇ = ਸੁਨਿ, ਸੁਣ ਕੇ।

(ਉਸ ਨਾਮ ਵਿਚ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਦਾ) ਦਿਨ ਰਾਤ ਇੱਕ-ਰਸ ਧਿਆਨ ਰਹਿੰਦਾ ਹੈ, ਉਸ ਨਾਮ ਦੇ ਸੁਣਨ ਨਾਲ ਜਮ-ਰਾਜ (ਭੀ) ਡਰਦਾ ਹੈ (ਭਾਵ, ਨੇੜੇ ਨਹੀਂ ਆਉਂਦਾ)।

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

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

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

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

ਭਨਿ = ਆਖ। ਦਾਸ = ਹੇ ਦਾਸ (ਨਲ੍ਯ੍ਯ) ਕਵੀ! ਜਗਤ੍ਰ ਗੁਰੂ = ਜਗਤ ਦੇ ਗੁਰੂ। ਪਾਰਸੁ ਭੇਟਿ = ਪਾਰਸ (ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ) ਨੂੰ ਮਿਲ ਕੇ। ਪਰਸੁ = ਪਰਸਨ-ਯੋਗ (ਪਾਰਸੁ)। ਕਰ੍ਯ੍ਯਉ = ਕੀਤਾ ਗਿਆ ਹੈ।

ਹੇ ਦਾਸ (ਨਲ੍ਯ੍ਯ ਕਵੀ!) ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੂੰ ਕੇਵਲ ਜਗਤ ਦੇ ਗੁਰੂ ਦੀ ਹੀ ਆਸ ਹੈ, ਪਾਰਸ (ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ) ਨੂੰ ਮਿਲ ਕੇ ਆਪ ਭੀ ਪਰਸਨ-ਜੋਗ (ਪਾਰਸ ਹੀ) ਹੋ ਗਏ ਹਨ।

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

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

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

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

ਸਤਿ = ਅਟੱਲ ॥੭॥੧੧॥

ਹਰੀ ਨੇ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ ਨੂੰ ਅਟੱਲ ਕਰ ਰੱਖਿਆ ਹੈ, (ਕਿਉਂਕਿ) ਸਮਰੱਥ ਗੁਰੂ (ਅਮਰਦਾਸ ਜੀ) ਨੇ (ਉਹਨਾਂ ਦੇ) ਸਿਰ ਉਤੇ ਹੱਥ ਰੱਖਿਆ ਹੋਇਆ ਹੈ" ॥੭॥੧੧॥

I made a new composition for this shabad today. Hopefully I will get to record it one day.

I'd like to focus our discussion on this particular shabad, as it appears to be perplexing for some individuals. There's a divergence of opinion regarding whether Bhagat Namdev is extolling Shri Krishna within the pages of the Guru Granth Sahib. Some view it as a celebration of Shri Krishna's praise in the Guru Granth Sahib, while others may find it somewhat bewildering.

The unambiguous truth lies in the words themselves. There is no doubt that Bhagat Namdev is indeed praising the human manifestation of Shri Krishna in this shabad. Just as we hold dear the kalgi and baaj of Guru Gobind Singh, as well as the khadaon (slippers) of Guru Nanak, and Muslims cherish Hazrat Muhammad's black blanket, Bhagat Namdev cherishes every aspect of love: his flute, music, his blanket, his Vrindavan, and his parents. Bhai Nandlal eloquently expresses his profound affection for every facet of Guru Gobind Singh. This profound bond between disciple and guru is celebrated and held in high regard within the Guru Granth Sahib.

I can offer many shabads that explain this. Here are a couple of lines from a shabad that I love and sing:

Satgur ki seva saphal hai

"The service of the guru brings success."

Nanak jo gur sevai aapna haon tin balihaarai jaon

"Whoever serves their guru, I love them!"

Satgur ki seva saphal hai

Nevertheless, any doubts should be dispelled. According to both Advaita philosophy and the teachings of the Guru Granth Sahib, Krishna is none other than the Atman or the pure consciousness residing in the hearts of all beings, encompassing the beginning, middle, and end of all creation. In the Bhagavad Gita, Sri Krishna reaffirms this in the Aatma Gyaan chapter, stating, "There has never been a time when you or I have ceased to exist, or will ever cease to exist, for we are, in truth, the ultimate reality, Satchidananda – indestructible, infinite, the Aatma."

It's important to note that all shabads and sections in the Guru Granth Sahib are titled with either the complete Mool Mantra (Ekonkar through Gur Prasad) or a shortened form thereof. In the case of this shabad, the title is "Ekonkar Satgurprasad." This signifies the oneness of Onkaar and the Guru's blessings. Krishna, too, embodies this oneness and is a manifestation of the Guru's blessings.

There are other shabads that praise Krishna and his deeds in the Guru Granth Sahib. In Ab Rakho Daas Bhaat ki Laaj, there is a mention of how Shri Krishna saves Draupadi.

Ab Rakho Daas Bhaat Ki Laaj

Composition Details

New Composition

Recorded on iPhone - without Serial Number

Dhan Dhan O Raam Ben Baajai

Would be great to have Shehnai or flute on an eventual recording

Raag Maligaura (also Maaligaura)

September 18, 2018; 10:30PM

Voice Record on iPhone

ਧਨਿ ਧੰਨਿ ਓ ਰਾਮ ਬੇਨੁ ਬਾਜੈ ॥

ਮਧੁਰ ਮਧੁਰ ਧੁਨਿ ਅਨਹਤ ਗਾਜੈ ॥੧॥ ਰਹਾਉ ॥

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ੴ सतिगुर प्रसादि ॥

Ik oaŉkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਧਨਿ ਧੰਨਿ ਓ ਰਾਮ ਬੇਨੁ ਬਾਜੈ ॥

धनि धंनि ओ राम बेनु बाजै ॥

Ḏẖan ḏẖan o rām ben bājai.

Blessed, blessed is that flute which the Lord plays.

ਮਧੁਰ ਮਧੁਰ ਧੁਨਿ ਅਨਹਤ ਗਾਜੈ ॥੧॥ ਰਹਾਉ ॥

मधुर मधुर धुनि अनहत गाजै ॥१॥ रहाउ ॥

Maḏẖur maḏẖur ḏẖun anhaṯ gājai. ||1|| rahā o.

The sweet, sweet unstruck sound current sings forth. ||1||Pause||

ਧਨਿ ਧਨਿ ਮੇਘਾ ਰੋਮਾਵਲੀ ॥

धनि धनि मेघा रोमावली ॥

Ḏẖan ḏẖan megẖā romāvalī.

Blessed, blessed is the wool of the sheep;

ਧਨਿ ਧਨਿ ਕ੍ਰਿਸਨ ਓਢੈ ਕਾਂਬਲੀ ॥੧॥

धनि धनि क्रिसन ओढै कांबली ॥१॥

Ḏẖan ḏẖan krisan odẖai kāŉblī. ||1||

blessed, blessed is the blanket worn by Krishna. ||1||

ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ ॥

धनि धनि तू माता देवकी ॥

Ḏẖan ḏẖan ṯū māṯā ḏevkī.

Blessed, blessed are you, O mother Dayvakee;

ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ ॥੨॥

जिह ग्रिह रमईआ कवलापती ॥२॥

Jih garih rama ī ā kavalāpaṯī. ||2||

into your home the Lord was born. ||2||

ਧਨਿ ਧਨਿ ਬਨ ਖੰਡ ਬਿੰਦ੍ਰਾਬਨਾ ॥

धनि धनि बन खंड बिंद्राबना ॥

Ḏẖan ḏẖan ban kẖand binḏrābanā.

Blessed, blessed are the forests of Brindaaban;

ਜਹ ਖੇਲੈ ਸ੍ਰੀ ਨਾਰਾਇਨਾ ॥੩॥

जह खेलै स्री नाराइना ॥३॥

Jah kẖelai sarī nārā inā. ||3||

the Supreme Lord plays there. ||3||

ਬੇਨੁ ਬਜਾਵੈ ਗੋਧਨੁ ਚਰੈ ॥

बेनु बजावै गोधनु चरै ॥

Ben bajāvai goḏẖan cẖarai.

He plays the flute, and herds the cows;

ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਆਨਦ ਕਰੈ ॥੪॥੧॥

नामे का सुआमी आनद करै ॥४॥१॥

Nāme kā su āmī ānaḏ karai. ||4||1||

Naam Dayv's Lord and Master plays happily. ||4||1||

Shunya Gadh Shehar - Gorakhnath

शून्य गढ शहर शहर घर बस्ती कौन सूता कौन जागे है In the empty fort, a city, In the city, a settlement; Who sleeps? Who wakes? लाल हमरे हम लालान के तन सोता ब्रह्म जागे है My Love/red is mine, I am my Love/red's; The body sleeps, the Spirit wakes. जल बिच कमल कमल बिच कलिया भँवर बास न लेता है Lotus in water, Buds among lotuses; A bee does not dwell. इस नगरी के दस दरवाजे जोगी फेरी नित देता है This city has ten gates; The yogi constantly makes the rounds. तन की कुण्डी मन का सोटा ज्ञानकी रगड लगाता है Body as mortar, mind as pestle; He grinds wisdom. पाञ्च पचीस बसे घट भीतर उनकू घोट पिलाता है Five & 25 dwell in the body; He gives them the drink. अगन कुण्डसे तपसी तापे तपसी तपसा करता है In the pit of fire, the tapasi burns; He does his tapas पाञ्चो चेला फिरे अकेला अलख अलख कर जपता है Five disciples roam alone; "Unseen, Unseen" it is chanted एक अप्सरा सामें उभी जी, दूजी सूरमा हो सारे है An apsara descends in front; A second appears with drowsy eyes तीसरी रम्भा सेज बिछावे परण्या नहीं कुँवारी है A third, Rambha, spreads the bed; Unmarried she is a virgin परण्या पहिले पुतुर जाया मात पिता मन भाया है Before marriage a son is born; Mother and father rejoice. शरण मच्छिन्दर गोरख बोले एक अखण्डी ध्याया है "Macchinder is Refuge!" says Gorakh "Meditate on the Indivisible One!" This song has many layers to it, and not obvious meaning is apparent even in Hindi, so to translate it is not very wise; much less to give it a visual interpretation. I would say Gorakh Nath here is describing the scene as he enters a town before the break of dawn about how empty it is. The emptiness could also apply to material life in general. A wake-up call to seek refuge in the Guru and meditate on Oneness (Kaivalya) or Alakh Niranjan (the untainted unseen attribute-less Godhead of the Nath yogis).

He begins.

1) Though the world is asleep (in māyā) the Spirit, the Brahman, the Guru, the Love that is so dear, is always awake.

2) Though there are lovely lotuses in the pond, even lovelier buds, the bee does not dwell. Kumarji sings it in two different ways one of them means that the bee takes a sniff! Similarly even if there are temptations, the yogi does not dwell. A bee - मधुकर a honey collector - is likened to a mendicant as both of them go place to place seeking food and they do not dwell. The body fort has ten gates - passages for temptation - and the yogi should guard them all the time.

3) With the body and mind as mortar and pestle, the yogi constantly grinds for wisdom. Once he gets the potion of true knowledge he gives a taste of it to the indwelling five elements (earth, water, fire, wind & sky) and to the 25 tattvas (mind etc.); so that they be reminded of their true identity, that is divinity.

4) The tapasi - an austere spiritual practitioner - practices 'yoga by fire', the famous pañcāgni - five fire ritual. As the five disciples - the five elements - wait outside for the easy delivery of knowledge from the Guru! "Unseen, unseen" the chant goes on. "Alakh" is also the chant itself!

5) As the yogi mounts his dedication, Māyā mounts temptation too. So a celestial temptress is sent as a distraction. Then a second, even a third - the finest Rambhā - descends as a virgin.

6) Before her marriage a son is born to her - and hence the yogi's austerity is destroyed. A victory for Māyā as the father and mother rejoice the birth of a baby. But Gorakh is wiser, lest he should fall in to any of those traps, he reminds his Guru of the protection he sought and he reminds himself to meditate on nothing but the Ultimate. Also, there is a cute story of how Guru Matsyendra Nath (Macchinder) gets deluded by a beautiful queen and Gorakh goes to save him, only to realize that he was being tested by the Guru. (see any of the movies named Maya Macchindra) ---

This and other songs of Kumar Gandharva are explained in the book "Singing Emptiness" by Prof. Linda Hess http://amzn.com/1905422849

Composition Details

SHIVPREET SINGH

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