vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Guru Arjan Dev ji – Raag Dhanasaree - Ang 679
MP3 File						MP3 File
Katha by Sukha Singh						Katha by Ek Oang Kaar Kaur

The Hukamnama today is by Guru Arjan Dev Ji in Raag Dhanasaree on Ang 679 of Siri Guru Granth Sahib ji Maharaj.

DnwsrImhlw5Gru8dupdy
Dhanaasree mehlaa 5 ghar 8 dupday
DnwsrI mhlw 5 Gru 8 dupdy
Dhanaasaree, Fifth Mehla, Eighth House, Du-Padas:

siqgurpRswid]
ik-oNkaar satgur parsaad.
<> siqgur pRswid ]
One Continuous God, Eternal, True, Divine Enlightener, Merciful, Guru’s Grace.

ismrauismirismirsuKpwvauswisswissmwly]
simra-o simar simar sukh paava-o saas saas samaalay.
ismrau ismir ismir suK pwvau swis swis smwly ]
Remembering, remembering, remembering Him in meditation, I find peace; with each and every breath, I dwell upon Him.

iehloikprloiksMigshweIjqkqmoihrKvwly]1]
ih lok parlok sang sahaa-ee jat kat mohi rakhvaalay. ||1||
ieh loik prloik sMig shweI jq kq moih rKvwly ]1]
In this world, and in the world beyond, He is with me, as my help and support; wherever I go, He protects me. ||1||

gurkwbcnubsYjIAnwly]
gur kaa bachan basai jee-a naalay.
gur kw bcnu bsY jIA nwly ]
The Guru’s Word abides with my soul.

jilnhIfUbYqskrunhIlyvYBwihnswkYjwly]1]rhwau]
jal nahee doobai taskar nahee layvai bhaahi na saakai jaalay. ||1|| rahaa-o.
jil nhI fUbY qskru nhI lyvY Bwih n swkY jwly ]1] rhwau ]
It does not sink in water; thieves cannot steal it, and fire cannot burn it. ||1||Pause||

inrDnkauDnuAMDulykauitkmwqdUDujYsybwly]
nirDhan ka-o Dhan anDhulay ka-o tik maat dooDh jaisay baalay.
inrDn kau Dnu AMDuly kau itk mwq dUDu jYsy bwly ]
It is like wealth to the poor, a cane for the blind, and mother’s milk for the infant.

swgrmihboihQupwieEhirnwnkkrIikrpwikrpwly]2]1]32]
saagar meh bohith paa-i-o har naanak karee kirpaa kirpaalay. ||2||1||32||
swgr mih boihQu pwieE hir nwnk krI ikrpw ikrpwly ]2]1]32]
In the ocean of the world, I have found the boat of the Lord; the Merciful Lord has bestowed His Mercy upon Nanak. ||2||1||32||

Katha by Sukha Singh ji

ik-oNkaar satgur parsaad
There is one creative nourishing and destructive being who I found through the grace of the Guru.,

simra-o simar simar sukh paava-o saas saas samaalay.
I find peace, such means peace, by meditating and meditating and meditating and remembering and remembering Waheguru. saas saas samaalay With each thought without each breath with each second, by meditating on Waheguru with each second, that is the way to find peace. I dwell upon Him.

ih lok parlok sang sahaa-ee jat kat mohi rakhvaalay.
ih lok parlok. This is sang sahaa-ee, sang sahaa-ee means to be with me at all times. Ih lok parlok. Ih lok means in this world and parlok means in the next. Waheguru ji, jat kat mohi rakhvaalay, wherever you go, He is the One who will protect you.

gur kaa bachan basai jee-a naala
within my soul. Nothing can take the Guru’s words from you. That is the beauty of Sikhi. That is the beauty of the Guru’s karma. You can be cut in half, burnt alive, ripped into bits, and this eternal shabad, this eternal word of the Guru, will not be taken away.

jal nahee doobai taskar nahee layvai bhaahi na saakai jaalay.
jal nahee doobai, Jal water doobai cannot sink it. taskar nahee a thief cannot steal this word from you. Bhaahi na saakai jaalay. bhaahi means fire. Fire cannot burn it because the Word of the Guru abides in you.

Rahaa-o
Pause and think about this. What is the word of the Guru like?

nirDhan ka-o Dhan anDhulay ka-o tik maat dooDh jaisay baalay. nirDhan ka-o Dhan
It is like a poor man finding wealth. anDhulay It is like a cane, a walking stick for the blind man. maat dooDh It is like maat dooDh, a mother’s milk for the infant.

saagar meh bohith paa-i-o har naanak karee kirpaa kirpaalay.
And this word of the Guru is the saagar me bohith, it is the boat of Hari, of Waheguru. In this saagar, in this ocean. And Guru says, paa-i-o har naanak. I found this shabad, this Word. This is the boat with which to cross the ocean of this world. Karee kirpaa kirpaalay. And that kirpaa, the merciful Lord has blessed Nanaak with his kirpaa, with his mercy.

So what Guruji is saying to us today is that the Word of the Guru is so precious. Why? Because no one can ever take it from you. Bhai Mati Dass was repeating that shabad, that mantra as he was being cut in half. Bhai Dyal Daas as he was being burnt alive. Sati Dass as he was being ripped into bits. No one could take that faith, that love, that shabad from them.

jal nahee doobai taskar nahee layvai bhaahi na saakai jaalay ||1|| rahaa-o.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!

Katha by Ik Oang Kaar Kaur ji

The hukam begins with a phrase from the first Astapadea of Sukhmani Sahib ji, simaro simar simar sukh paavo. The notion of simran is really important, especially in Guru Arjan dev ji’s Bani. Simran often gets translated as remembrance, which is a very shallow, flat-land way to translate simran. The Sri Singh Sahibs talked about simran in a very specific way. Simran is not dyan; it is not meditation; it is not jap; it is not repeating; it is not ardaas; it is not a prayer.  Simran is a state of consciousness that comes out of doing these kinds of practices. Simran is a way for the inner being of the spirit and the outer being of the temporary personality and body and mind to communicate with each other, intermingle with each other, mutually relate to each other, so that the personality in destiny, which is from the soul, and the personality of time and space, become one thing.

For most of us, our souls took a form for a purpose, and we have tremendous pain and duality in our lives, because what the soul took the body to do, and the mind to do, and incarnated to do, conflicts with what we believe we should do, what we are taught we should do, what the mind thinks, or what the body desires. This conflict between the soul’s purpose and the personality of time and space creates tremendous pain, creates depression. It leads to drug abuse, leads to alcoholism, leads to fantasy, leads to getting lost in romantic love. So that disconnect between the soul and the temporary personality is really the main problem that we are trying to work out as human beings, and which is why we need a Guru, and why we need a teacher, because we need the power of a Teacher, so that this duality can be resolved.

Simran is a very elevated, high state of consciousness, where through the practice of dyan, through the practice of jap, through the practice of ardaas, through the practice of kirtan, we actually come into a reality where the destiny of the soul is being expressed, because the mind is constantly being directed to the inner being, instead of into the Maya around it. 

So the mind has the power to move energy. If the mind moves energy on its own behalf, we call that the Manmukh. Gurbani talks about how the Manmukh dies, and how the Manmukh suffers. When the mind is trained through the Guru’s word, to direct itself to understanding the instruction of the inner being, then the energy is moved in a way so that the soul can deliver and realize the purpose that it came to earth for. This capacity of the mind to inner beam and intermingle with the beam of light of the soul, and how that manifests the reality of the soul in time and space, in a way that is harmonious, that is what simran is.

So Guru Arjan is saying in this first line, through this experience, and it is repeated simar simar simar, it is a continual state. When we are continually in that place of the mind in-beaming to the light and beam of the soul, and the intermingling of that, and the projection of that, then that is when peace comes to us. Within every breath we are in this state of remembering. What does it mean to remember God? Well it doesn’t mean to remember some being out there in the universe that is disconnected from us.  To remember with every breath the Divine is to remember presence of the Divine inside of ourselves. That is the only thing we have the capacity to remember because it is the only thing we really can experience.

Guru Nanaak talks about the Divine in Japji:  That the Divine in all its Creativity is beyond the reach of our senses and beyond our mind. But the Divine Life that lives inside of us that we can really know and feel complete with. So it is through this consciousness and condition of simran that peace comes to us. Peace comes to us, and with every breath, we are constantly remembering that Divine essence that lives inside of us. And he says that this experience of the inner being that we can touch, in the human body, in this world, and in the world beyond, is our true companion. Because that will never leave us. The body will drop away. The mind will drop away. But if we have tasted the inner being, that is the death-less-ness that goes on inside of us. That is what goes on from lifetime to lifetime. That energy is a tremendous help and protection for us. When we come from our mind, we make mistakes when we allow the inner being to guide us. It guides us very clearly through life.

Guru Arjan brings it back to Guru, to the Shabad and he says, gur kaa bachan basai jeea naalae. He is saying that the song of the Guru is living with the inner being. And that this is the key because the mind on its own cannot get there. It is only through this song that the Guru sings, that the mind can be trained to exist with the Jio with the soul with the inner being. And so he is saying that it is this key, of the song of the Guru, that allows this to happen. And he talks about the quality of this song. Once through the song, the mind is directed to dwell with the inner being, there is no material condition that can destroy that experience for us. So it can’t be drowned in water, it can’t be burned in fire, nobody can steal that from us. This is really important when we look at the history of the Sikhs and the tortures that the Sikhs had to go through. Once there was simran, there was the genuine experience of manifesting that destiny. The tortures of water and the tortures of fire, because of the Guru’s song, bachan: there was no way for those tortures to break that experience. Yes, the body could be broken. Yes, there could be pain. But nothing could interfere with that state of simran once it is established. And that is what Guru Arjan is talking about here. Nothing can take that away from a person.

This experience is wealth for those who have no wealth. It is a cane to help someone who is blind to walk. For a totally helpless baby it is the mother’s milk that completely feeds it. So, we are poor, and we are blind, and we are helpless children. But through the Guru’s song that awakens the experience of simran, the consciousness of simran, that then becomes the song and the simran becomes the wealth that helps us, the cane that helps us, and the mother’s milk that feeds us. He says that in this ocean here is the boat, I have found Har, I have found the Divine Essence  that dwells inside of everything. And, Nanaak, it is through the kindness and the graciousness of the Guru that I have found this boat of the Divine Essence that can carry me across life.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh !
Waheguru ji ka Khalsa! Waheguru ji ki Fateh!

Guru Arjan Dev Ji – Todee Raag – Ang 717

MP3 File

The Hukamnama today is by Guru Arjan Dev Ji in Todee Raag on Ang 717 of Siri Guru Granth Sahib ji Maharaj.

tofImhlw5]
todee mehlaa 5.
tofI mhlw 5 ]
Todee, Fifth Mehla:

mweIcrngurmITy]
maa-ee charan gur meethay.
mweI crn gur mITy ]
O mother, the Guru’s feet are so sweet.

vfYBwigdyvYprmysrukoitPlwdrsngurfITy]rhwau]
vadai bhaag dayvai parmaysar kot falaa darsan gur deethay. rahaa-o.
vfY Bwig dyvY prmysru koit Plw drsn gur fITy ] rhwau ]
By great good fortune, the Transcendent Lord has blessed me with them. Millions of rewards come from the Blessed Vision of the Guru’s Darshan. ||Pause||

gungwvqAcuqAibnwsIkwmkRoDibnsymdFITy]
gun gaavat achut abhinaasee kaam kroDh binsay mad dheethay.
gun gwvq Acuq AibnwsI kwm kRoD ibnsy md FITy ]
Singing the Glorious Praises of the imperishable, indestructible Lord, lust, anger and stubborn pride vanish.

AsiQrBeyswcrMigrwqyjnmmrnbwhuirnhIpITy]1]
asthir bha-ay saach rang raatay janam maran baahur nahee peethay. ||1||
AsiQr Bey swc rMig rwqy jnm mrn bwhuir nhI pITy ]1]
Those who are imbued with the Love of the True Lord become permanent and eternal; birth and death do not grind them down any more. ||1||

vibnuhirBjnrMgrsjyqysMqdieAwljwnysiBJUTy]
bin har bhajan rang ras jaytay sant da-i-aal jaanay sabh jhoothay.
ibnu hir Bjn rMg rs jyqy sMq dieAwl jwny siB JUTy ]
Without the Lord’s meditation, all joys and pleasures are totally false and worthless; by the Kind Mercy of the Guru, I know this.

nwmrqnupwieEjnnwnknwmibhUnclysiBmUTy]2]8]27]
naam ratan paa-i-o jan naanak naam bihoon chalay sabh moothay. ||2||8||27||
nwm rqnu pwieE jn nwnk nwm ibhUn cly siB mUTy ]2]8]27]
Servant Nanak has found the jewel of the Naam; without the Naam, all must depart, cheated and plundered. ||2||8||27||

Today’s Hukam is in Todee raag and is by Guru Arjan Dev Ji. Todee raag was famous in the time of the Gurus as being the raag which was sung in the courts of the emperors such as Akbar and Shah Jehan. However, from the Guru’s perspective, todee raag was being sung to the True King. To the True Emperor, to the "Sache Paatshaah" who is Waheguru Ji. Todee raag conveys an intrinsic wisdom which is inside us, in a humble beautiful way. It’s sending us a message, but through love.

Maa-ee charan gur meethay.
"Maa-ee" has two interpretations. The first being "Oh mother" and in other interpretations it means "brother" as well. Guru is calling out to us, using the word "maa-ee" using the word "mother" so he can lovingly convey this message to us. Oh my mother, the Guru?s lotus feet are so sweet, "meethay" means sweet. The word "charan" is talking about the spiritual blessing of the Guru inside us. The true lotus feet of the Guru are found in meditation in this shabad. And to meditate on this shabad is a sweet and loving experience.

Vadai bhaag dayvai parmaysar kot falaa darsan gur deethay.
Only by great fortune, "vadai bhaag". "Vadai" means great, "bhaag" means fortune. "Dayvai parmaysar". The Lord God has blessed me with great good fortune. "Kot falaa darsan gur deethay." The true "darshan", vision of the Guru, is through the shabad, through the naam. In gurbani it is said "Gur moorat gur shabad hai. Waho waho bani Nirankar hai." "Gur moorat" means the true statue of the Guru. The true physical darshan of the Guru is the Naam. The bani is the true darshan. When a person imbues him/herself in complete meditation and love of the Guru and is blessed with the shabad inside them, is blessed with the immortal nector of the name, then millions of rewards come to them. "Falaa" means rewards.

Rahaa-o.
Pause and meditate. What Guru ji is saying in these first few lines is very deep. As we explore these lines we have to ask ourselves, "What is truely the Guru’s darshan? What is truly the Guru’s charan?"

Gun gaavat achut abhinaasee kaam kroDh binsay mad dheethay.
Gun gaavat. "Gun" means praises, "gavat" means singing. By singing the Guru’s praises. "Achut" means imperishable. "Abhinaasee" means the One who can not be destroyed ("Bhinaasee" means destructable, but the ‘A’ in front changes the meaning to indestructable). The indestructable, imperishable Lord has blessed me with singing his songs of love. "Kaam." Lust, all desires. "Kaam" isn’t specific to sexual desires, it refers to all desires. "Mad" means ego and "dheetay" means stubborness. All this stubborness I had inside me, all this anger, all this desire, it’s gone by singing the Guru’s praises.

Asthir bha-ay saach rang raatay janam maran baahur nahee peethay. ||1||
"Asthir" means completely permanent. "Saach" means the Truth. "Rang" means the colour. "Raatay" means to be imbued in. Those who sing God’s praises are imbued in the true colour. The true colour is the colour of love. What happens when you are imbued in the colour of love? "Asthir bha-ay." You become permanent. You are imperishable. "Janam maran baahur nahee peethay." You are not bound up by having to be born and to die again. You are taken out of reincarnation. (Quote from Guru Nanak.) Gurbani explains that the naam will remain forever. Those who repeat the naam will remain forever. The Guru and God will remain forever. Each of these things are permanent. We are a drop from their ocean. (Quote from the Dasam Granth) God and his devotees are one, there is no difference. As a wave flows from the ocean, and then falls back in, so is the Lord’s devotee and the Lord. They become permanent because they blend back into the essence of what is permanent, which is God.

Bin har bhajan rang ras jaytay sant da-i-aal jaanay sabh jhoothay.
"Sant daiaal." With the Grace of the saints."Bin" without, "har bhajan" the lord’s devotion. "Rang raas". Joys and pleasures. I know now, by the blessing of the holy ones, that all these worldly pleasure are false. "Jaanay sabh jhoothay." That doesn’t mean we can’t enjoy them. Enjoy everything. But realise that one day we will have to leave them. These worldly pleasures are impermanent.

Naam ratan paa-i-o jan naanak naam bihoon chalay sabh moothay.
Naam ratan. The diamond, the jewel of the naam, the name of the Lord, "paa-i-o jan Nanak". Servant Nanak has been blessed with the jewel of the name of the lord. "Naam bihoon." Those without the naam. "Chalay sabh moothay." They leave this earth cheated.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Guru Arjan Dev Ji – Raag Sorath – Ang 616

MP3 File

The Hukamnama today is by Guru Arjan Dev ji in Raag Sorath on Ang 616 of Siri Guru Granth Sahib ji Maharaj.

soriTmhlw5pMcpdw]
sorat(h) mehalaa 5 pa(n)chapadhaa ||
soriT mhlw 5 pMcpdw ]
Sorat’h, Fifth Mehla, Panch-Paday:

ibnsYmohumyrwAruqyrwibnsYApnIDwrI]1]
binasai mohu maeraa ar thaeraa binasai apanee dhhaaree ||1||
ibnsY mohu myrw Aru qyrw ibnsY ApnI DwrI ]1]
May my emotional attachment, my sense of mine and yours, and my self-conceit be dispelled. ||1||

sMqhuiehwbqwvhukwrI]
sa(n)thahu eihaa bathaavahu kaaree ||
sMqhu iehw bqwvhu kwrI ]
O Saints, show me such a way,

ijquhaumYgrbuinvwrI]1]rhwau]
jith houmai garab nivaaree ||1|| rehaao ||
ijqu haumY grbu invwrI ]1] rhwau ]
by which my egotism and pride might be eliminated. ||1||Pause||

srbBUqpwrbRhmukirmwinAwhovWsglrynwrI]2]
sarab bhooth paarabreham kar maaniaa hovaa(n) sagal raenaaree ||2||
srb BUq pwrbRhmu kir mwinAw hovW sgl rynwrI ]2]
I see the Supreme Lord God in all beings, and I am the dust of all. ||2||

pyiKEpRBjIauApunYsMgycUkYBIiqBRmwrI]3]
paekhiou prabh jeeo apunai sa(n)gae chookai bheeth bhramaaree ||3||
pyiKE pRB jIau ApunY sMgy cUkY BIiq BRmwrI ]3]
I see God always with me, and the wall of doubt has been shattered. ||3||

AauKDunwmuinrmljluAMimRqupweIAYgurUduAwrI]4]
aoukhadhh naam niramal jal a(n)mrith paaeeai guroo dhuaaree ||4||
AauKDu nwmu inrml jlu AMimRqu pweIAY gurU duAwrI ]4]
The medicine of the Naam, and the Immaculate Water of Ambrosial Nectar, are obtained through the Guru’s Gate. ||4||

khunwnkijsumsqikiliKAwiqsugurimilrogibdwrI]5]17]28]
kahu naanak jis masathak likhiaa this gur mil rog bidhaaree ||5||17||28||
khu nwnk ijsu msqik iliKAw iqsu gur imil rog ibdwrI ]5]17]28]
Says Nanak, one who has such pre-ordained destiny inscribed upon his forehead, meets with the Guru, and his diseases are cured. ||5||17||28||

Satgur Pathsha Guru Arjan Dev ji Maharaj is talking to us in the Sorath Raag and Guru ji says,

binasai mohu maeraa ar thaeraa binasai apanee dhhaaree
binasai means to go away, to be removed, mohu means emotional attachment, mera tera means my sense of mine and yours; Guru ji is saying O God take away my emotional attachment, my attachment to this falsehood of the world. Take away this sense in me that there is this separation between me and the rest of the world. The sense that this is mine, this is not mine, the sense that this belongs to me. Nothing belongs to us on this earth. Nothing is ours, the day we die we will take nothing with us.

Maharaj ji is saying to Waheguru, Waheguru ji take away this emotional attachment, take away this sense of mine & yours. binasai apanee dhhaaree, binasai, take away something else as well, apanee dhhaaree, my self-conceit, my egotistical way, take this as well, O God, let me merge in with you. Only when ego dies can we merge in with Waheguru.

sa(n)thahu eihaa bathaavahu kaaree
sa(n)thahu, O saints, O Friends, O Gursikh, bathaavahu means tell, kaaree means path, tell me the path by which, what can happen?

jith houmai garab nivaaree
jith means by which path, houmai means egotism, garab means pride, nivaree means to be taken away; tell me the path, O Saints, by which I can remove my ego, because when we remove the false veil of ego which separates us from God, once that is removed, we merge straight back into God.

rehaao
Guru ji says pause and think about this.

sarab bhooth paarabreham kar maaniaa hovaa(n) sagal raenaaree
sarab bhooth means everywhere, in all beings, in all things, paarabreham means the mightiest God, kar maaniaa means to see, to believe, I see God in everything, Waheguru is everywhere, Guru Arjan Dev ji says, I see God in all; hovaa(n) means to be, sagal means everyone, raenaaree means dust, I want to be dust of all, I want to be the most humble, I am the most humble.

paekhiou prabh jeeo apunai sa(n)gae chookai bheeth bhramaaree
when I see, when I paekhiou, when I see the prabh jeeo, Waheguru ji is apunai sa(n)gae is with me all the time, sa(n)gae means with, apunai means myself; when I see Waheguru is with me all the time, wherever I go. What happens when you realize that God is with you all the time? chookai means to be removed, bheeth means wall, bhramaaree means doubt, this doubt which is in my mind is shattered. Once I saw that God was with me all the time, all my doubts, all my pains were taken away.

aoukhadhh naam niramal jal a(n)mrith paaeeai guroo dhuaaree
the only way of shattering this doubt is through the aoukhadhh, the medicine of Naam, the name of God, which is nirmal, pure, amrit, it is the immortal nectar. How can you find this naam? How do you find this medicine? paaeeai, you find it, guroo dhuaaree, through the Guru.

kahu naanak jis masathak likhiaa this gur mil rog bidhaaree
Nanak says, jis masathak likhiaa, that person who has pre-ordained destiny written upon his forhead, his masathak, this, that person, gur mil rog bidhaaree, mil means to meet, gur means Guru, meeting with the Guru, that person, all his diseases, all his rog are bidhaaree, are cured. All of any diseases, of the disease of the body, the disease of the physical body, the mental body and the spiritual body, all of those diseases are taken away.

Guru ji is saying today, asking Waheguru, please take away our attachment, please take away our pride, so that we may become the dust of all.

sa(n)thahu eihaa bathaavahu kaaree ||
jith houmai garab nivaaree

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Guru Amar Das Ji – Raag Sorath – Ang 601

The hukamnama today is by Guru Amar Das ji, in Sorath Raag, on Ang 601 of Siri Guru Granth Sahibji Maharaj.

soriTmhlw3]
sorath mehalaa 3 |
soriT mhlw 3 ]
Sorat’h, Third Mehl:

gurmuiKBgiqkrihpRBBwvihAnidnunwmuvKwxy]
guramukh bhagath karehi prabh bhaavehi anadhin naam vakhaanae |
gurmuiK Bgiq krih pRB Bwvih Anidnu nwmu vKwxy ]
The Gurmukhs practice devotional worship, and become pleasing to God; night and day, they chant the Naam, the Name of the Lord.

BgqwkIswrkrihAwiprwKihjoqyrYminBwxy]
bhagathaa kee saar karehi aap raakhehi jo thaerai man bhaanae |
Bgqw kI swr krih Awip rwKih jo qyrY min Bwxy ]
You Yourself protect and take care of Your devotees, who are pleasing to Your Mind.

qUguxdwqwsbidpCwqwguxkihguxIsmwxy]1]
thoo gunadhaathaa sabadh pashaathaa gun kehi gunee samaanae |1|
qU guxdwqw sbid pCwqw gux kih guxI smwxy ]1]
You are the Giver of virtue, realized through the Word of Your Shabad. Uttering Your Glories, we merge with You, O Glorious Lord. ||1||

mnmyryhirjIausdwsmwil]
man maerae har jeeo sadhaa samaal |
mn myry hir jIau sdw smwil ]
O my mind, remember always the Dear Lord.

AMqkwilqyrwbylIhovYsdwinbhYqyrYnwil]rhwau]
anth kaal thaeraa baelee hovai sadhaa nibehai thaerai naal | rehaao |
AMq kwil qyrw bylI hovY sdw inbhY qyrY nwil ] rhwau ]
At the very last moment, He alone shall be your best friend; He shall always stand by you. ||Pause||

dustcaukVIsdwkUVukmwvihnwbUJihvIcwry]
dhusatt choukarree sadhaa koorr kamaavehi naa boojhehi veechaarae |
dust caukVI sdw kUVu kmwvih nw bUJih vIcwry ]
The gathering of the wicked enemies shall always practice falsehood; they do not contemplate understanding.

inMdwdustIqyikinPlupwieAwhrxwKsnKihibdwry]
nindhaa dhusattee thae kin fal paaeiaa haranaakhas nakhehi bidhaarae |
inMdw dustI qy ikin Plu pwieAw hrxwKs nKih ibdwry ]
Who can obtain fruit from the slander of evil enemies? Remember that Harnaakhash was torn apart by the Lord’s claws.

pRihlwdujnusdhirguxgwvYhirjIauleyaubwry]2]
prehilaadh jan sadh har gun gaavai har jeeo leae oubaarae |2|
pRihlwdu jnu sd hir gux gwvY hir jIau ley aubwry ]2]
Prahlaad, the Lord’s humble servant, constantly sang the Glorious Praises of the Lord, and the Dear Lord saved him. ||2||

AwpskaubhuBlwkirjwxihmnmuiKmiqnkweI]
aapas ko bahu bhalaa kar jaanehi manamukh math n kaaee |
Awps kau bhu Blw kir jwxih mnmuiK miq n kweI ]
The self-willed manmukhs see themselves as being very virtuous; they have absolutely no understanding at all.

swDUjnkIinMdwivAwpyjwsinjnmugvweI]
saadhoo jan kee nindhaa viaapae jaasan janam gavaaee |
swDU jn kI inMdw ivAwpy jwsin jnmu gvweI ]
They indulge in slander of the humble spiritual people; they waste their lives away, and then they have to depart.

rwmnwmukdycyqihnwhIAMiqgeypCuqweI]3]
raam naam kadhae chaethehi naahee anth geae pashuthaaee |3|
rwm nwmu kdy cyqih nwhI AMiq gey pCuqweI ]3]
They never think of the Lord’s Name, and in the end, they depart, regretting and repenting. ||3||

sPlujnmuBgqwkwkIqwgursyvwAwiplwey]
safal janam bhagathaa kaa keethaa gur saevaa aap laaeae |
sPlu jnmu Bgqw kw kIqw gur syvw Awip lwey ]
The Lord makes the lives of His devotees fruitful; He Himself links them to the Guru’s service.

sbdyrwqyshjymwqyAnidnuhirguxgwey]
sabadhae raathae sehajae maathae anadhin har gun gaaeae |
sbdy rwqy shjy mwqy Anidnu hir gux gwey ]
Imbued with the Word of the Shabad, and intoxicated with celestial bliss, night and day, they sing the Glorious Praises of the Lord.

nwnkdwsukhYbynMqIhaulwgwiqnkYpwey]4]5]
naanak dhaas kehai baenanthee ho laagaa thin kai paaeae |4|5|
nwnk dwsu khY bynMqI hau lwgw iqn kY pwey ]4]5]
Slave Nanak utters this prayer: O Lord, please, let me fall at their feet. ||4||5||

Audio and Katha to follow soon

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!

Guru Arjun Dev ji – Raamkali - Ang 891

The Hukamnama today is by Guru Arjun Devji Maharaj, in Raamkali, on Ang 891 of Siri Guru Granth Sahib ji Maharaj.

rwmklImhlw5]
raamkalee mehlaa 5.
rwmklI mhlw 5 ]
Raamkalee, Fifth Mehl:

sMqkYsMigrwmrMgkyl]
sant kai sang raam rang kayl.
sMq kY sMig rwm rMg kyl ]
In the Saints’ Congregation, play joyfully with the Lord,

AwgYjmisauhoienmyl]
aagai jam si-o ho-ay na mayl.
AwgY jm isau hoie n myl ]
and you will not have to meet the Messenger of Death hereafter.

AhMbuiDkwBieAwibnws]
ahaN-buDh kaa bha-i-aa binaas.
AhMbuiD kw BieAw ibnws ]
Your egotistical intellect shall be dispelled,

durmiqhoeIsglInws]1]
durmat ho-ee saglee naas. ||1||
durmiq hoeI sglI nws ]1]
and your evil-mindedness will be totally taken away. ||1||

rwmnwmguxgwiepMifq]
raam naam gun gaa-ay pandit.
rwm nwm gux gwie pMifq ]
Sing the Glorious Praises of the Lord’s Name, O Pandit.

krmkWfAhMkwrunkwjYkuslsyqIGirjwihpMifq]1] rhwau]
karam kaaNd ahaNkaar na kaajai kusal saytee ghar jaahi pandit. ||1|| rahaa-o.
krm kWf AhMkwru n kwjY kusl syqI Gir jwih pMifq ]1] rhwau ]
Religious rituals and egotism are of no use at all. You shall go home with happiness, O Pandit. ||1||Pause||

hirkwjsuiniDlIAwlwB]
har kaa jas niDh lee-aa laabh.
hir kw jsu iniD lIAw lwB ]
I have earned the profit, the wealth of the Lord’s praise.

pUrnBeymnorQswB]
pooran bha-ay manorath saabh.
pUrn Bey mnorQ swB ]
All my hopes have been fulfilled.

duKunwTwsuKuGrmihAwieAw]
dukh naathaa sukh ghar meh aa-i-aa.
duKu nwTw suKu Gr mih AwieAw ]
Pain has left me, and peace has come to my home.

sMqpRswidkmluibgswieAw]2]
sant parsaad kamal bigsaa-i-aa. ||2||
sMq pRswid kmlu ibgswieAw ]2]
By the Grace of the Saints, my heart-lotus blossoms forth. ||2||

nwmrqnuijinpwieAwdwnu]
naam ratan jin paa-i-aa daan.
nwm rqnu ijin pwieAw dwnu ]
One who is blessed with the gift of the jewel of the Name,

iqsujnhoeysglinDwn]
tis jan ho-ay sagal niDhaan.
iqsu jn hoey sgl inDwn ]
obtains all treasures.

sMqoKuAwieAwminpUrwpwie]
santokh aa-i-aa man pooraa paa-ay.
sMqoKu AwieAw min pUrw pwie ]
His mind becomes content, finding the Perfect Lord.

iPiriPirmwgnkwhyjwie]3]
fir fir maagan kaahay jaa-ay. ||3||
iPir iPir mwgn kwhy jwie ]3]
Why should he ever go begging again? ||3||

hirkIkQwsunqpivq]
har kee kathaa sunat pavit.
hir kI kQw sunq pivq ]
Hearing the Lord’s sermon, he becomes pure and holy.

ijhvwbkqpweIgiqmiq]
jihvaa bakat paa-ee gat mat.
ijhvw bkq pweI giq miq ]
Chanting it with his tongue, he finds the way to salvation.

soprvwxuijsuirdYvsweI]
so parvaan jis ridai vasaa-ee.
so prvwxu ijsu irdY vsweI ]
He alone is approved, who enshrines the Lord within his heart.

nwnkqyjnaUqmBweI]4]17]28]
naanak tay jan ootam bhaa-ee. ||4||17||28||
nwnk qy jn aUqm BweI ]4]17]28]
Nanak: such a humble being is exalted, O Siblings of Destiny. ||4||17||28||

Audio and Katha will be posted soon

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !!