What is the meaning of these phrases?

Greetings

Can someone please explain what these two terms mean:

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/questions-and-answers/34178-what-is-the-meaning-these-phrases.html
To be a sacrifice, as in "I am a sacrifice to the True Guru"

and

To have ones honour preserved, as in "He Himself preserves the honour of His devotees".
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178

I think they may be Punjabi idioms like having ones destiny written on ones forehead.

Any assistance greatly appreciated.

Sat Sri Akaaaaal!

Ishna
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ishna ji]

Of course the problem of taking any Punjabi idiom literally and misapplying it to Sri Guru Granth Sahib does cause problems with translation, as we saw in another thread. Taking any phrase out of context causes problems in the same way. The meaning of a phrase simply must be cast in terms of 2 things: what it means inside of the complete shabad, and how the Sri Guru Granth Sahib itself, in its totality, gives us the guidance system for understanding the shabad.

So just to translate a phrase can take one in the wrong direction. Why not post entire shabads so we can see which ones you are referring to?

Admin note: Entire shabads must be posted in Gurmukhi and English, here and elsewhere, or replies will be deleted. This is a forum rule. Thanks.

Sorry spnadmin, I thought these were common, recurring images which could stand alone.

Here is the incredibly beautiful shabad I was reading yesterday: (it is not the best example of "preserving honour" though, I will provide another when I get a chance)

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥
सिरीरागु महला १ घरु ३ ॥
Sirīrāg mėhlā 1 gẖar 3.
Siree Raag, First Mehl, Third House:
ਜੋਗੀ ਅੰਦਰਿ ਜੋਗੀਆ ॥
जोगी अंदरि जोगीआ ॥
Jogī anḏar jogī▫ā.
Among Yogis, You are the Yogi;
ਤੂੰ ਭੋਗੀ ਅੰਦਰਿ ਭੋਗੀਆ ॥
तूं भोगी अंदरि भोगीआ ॥
Ŧūʼn bẖogī anḏar bẖogī▫ā.
among pleasure seekers, You are the Pleasure Seeker.
ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥
तेरा अंतु न पाइआ सुरगि मछि पइआलि जीउ ॥१॥
Ŧerā anṯ na pā▫i▫ā surag macẖẖ pa▫i▫āl jī▫o. ||1||
Your limits are not known to any of the beings in the heavens, in this world, or in the nether regions of the underworld. ||1||
ਹਉ ਵਾਰੀ ਹਉ ਵਾਰਣੈ ਕੁਰਬਾਣੁ ਤੇਰੇ ਨਾਵ ਨੋ ॥੧॥ ਰਹਾਉ ॥
हउ वारी हउ वारणै कुरबाणु तेरे नाव नो ॥१॥ रहाउ ॥
Ha▫o vārī ha▫o vārṇai kurbāṇ ṯere nāv no. ||1|| rahā▫o.
I am devoted, dedicated, a sacrifice to Your Name. ||1||Pause||
ਤੁਧੁ ਸੰਸਾਰੁ ਉਪਾਇਆ ॥
तुधु संसारु उपाइआ ॥
Ŧuḏẖ sansār upā▫i▫ā.
You created the world,
ਸਿਰੇ ਸਿਰਿ ਧੰਧੇ ਲਾਇਆ ॥
सिरे सिरि धंधे लाइआ ॥
Sire sir ḏẖanḏẖe lā▫i▫ā.
and assigned tasks to one and all.
ਵੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਕਰਿ ਕੁਦਰਤਿ ਪਾਸਾ ਢਾਲਿ ਜੀਉ ॥੨॥
वेखहि कीता आपणा करि कुदरति पासा ढालि जीउ ॥२॥
vekẖėh kīṯā āpṇā kar kuḏraṯ pāsā dẖāl jī▫o. ||2||
You watch over Your Creation, and through Your All-powerful Creative Potency, You cast the dice. ||2||
ਪਰਗਟਿ ਪਾਹਾਰੈ ਜਾਪਦਾ ॥
परगटि पाहारै जापदा ॥
Pargat pahārai jāpḏā.
You are manifest in the Expanse of Your Workshop.
ਸਭੁ ਨਾਵੈ ਨੋ ਪਰਤਾਪਦਾ ॥
सभु नावै नो परतापदा ॥
Sabẖ nāvai no parṯāpḏā.
Everyone longs for Your Name,
ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਮੋਹੀ ਮਾਇਆ ਜਾਲਿ ਜੀਉ ॥੩॥
सतिगुर बाझु न पाइओ सभ मोही माइआ जालि जीउ ॥३॥
Saṯgur bājẖ na pā▫i▫o sabẖ mohī mā▫i▫ā jāl jī▫o. ||3||
but without the Guru, no one finds You. All are enticed and trapped by Maya. ||3||
ਸਤਿਗੁਰ ਕਉ ਬਲਿ ਜਾਈਐ ॥
सतिगुर कउ बलि जाईऐ ॥
Saṯgur ka▫o bal jā▫ī▫ai.
I am a sacrifice to the True Guru.
ਜਿਤੁ ਮਿਲਿਐ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥
जितु मिलिऐ परम गति पाईऐ ॥
Jiṯ mili▫ai param gaṯ pā▫ī▫ai.
Meeting Him, the supreme status is obtained.

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਲੋਚਦੇ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੪॥
सुरि नर मुनि जन लोचदे सो सतिगुरि दीआ बुझाइ जीउ ॥४॥
Sur nar mun jan locẖḏe so saṯgur ḏī▫ā bujẖā▫e jī▫o. ||4||
The angelic beings and the silent sages long for Him; the True Guru has given me this understanding. ||4||
ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥
सतसंगति कैसी जाणीऐ ॥
Saṯsangaṯ kaisī jāṇī▫ai.
How is the Society of the Saints to be known?
ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
जिथै एको नामु वखाणीऐ ॥
Jithai eko nām vakẖāṇī▫ai.
There, the Name of the One Lord is chanted.
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥
एको नामु हुकमु है नानक सतिगुरि दीआ बुझाइ जीउ ॥५॥
Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||
The One Name is the Lord's Command; O Nanak, the True Guru has given me this understanding. ||5||
ਇਹੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥
इहु जगतु भरमि भुलाइआ ॥
Ih jagaṯ bẖaram bẖulā▫i▫ā.
This world has been deluded by doubt.
ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥
आपहु तुधु खुआइआ ॥
Āphu ṯuḏẖ kẖu▫ā▫i▫ā.
You Yourself, Lord, have led it astray.
ਪਰਤਾਪੁ ਲਗਾ ਦੋਹਾਗਣੀ ਭਾਗ ਜਿਨਾ ਕੇ ਨਾਹਿ ਜੀਉ ॥੬॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178
परतापु लगा दोहागणी भाग जिना के नाहि जीउ ॥६॥
Parṯāp lagā ḏuhāgaṇī bẖāg jinā ke nāhi jī▫o. ||6||
The discarded soul-brides suffer in terrible agony; they have no luck at all. ||6||
ਦੋਹਾਗਣੀ ਕਿਆ ਨੀਸਾਣੀਆ ॥
दोहागणी किआ नीसाणीआ ॥
Ḏuhāgaṇī ki▫ā nīsāṇī▫ā.
What are the signs of the discarded brides?
ਖਸਮਹੁ ਘੁਥੀਆ ਫਿਰਹਿ ਨਿਮਾਣੀਆ ॥
खसमहु घुथीआ फिरहि निमाणीआ ॥
Kẖasmahu gẖuthī▫ā firėh nimāṇī▫ā.
They miss their Husband Lord, and they wander around in dishonor.
ਮੈਲੇ ਵੇਸ ਤਿਨਾ ਕਾਮਣੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ਜੀਉ ॥੭॥
मैले वेस तिना कामणी दुखी रैणि विहाइ जीउ ॥७॥
Maile ves ṯinā kāmṇī ḏukẖī raiṇ vihā▫e jī▫o. ||7||
The clothes of those brides are filthy-they pass their life-night in agony. ||7||
ਸੋਹਾਗਣੀ ਕਿਆ ਕਰਮੁ ਕਮਾਇਆ ॥
सोहागणी किआ करमु कमाइआ ॥
Sohāgaṇī ki▫ā karam kamā▫i▫ā.
What actions have the happy soul-brides performed?
ਪੂਰਬਿ ਲਿਖਿਆ ਫਲੁ ਪਾਇਆ ॥
पूरबि लिखिआ फलु पाइआ ॥
Pūrab likẖi▫ā fal pā▫i▫ā.
They have obtained the fruit of their pre-ordained destiny.
ਨਦਰਿ ਕਰੇ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੮॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178
नदरि करे कै आपणी आपे लए मिलाइ जीउ ॥८॥
Naḏar kare kai āpṇī āpe la▫e milā▫e jī▫o. ||8||
Casting His Glance of Grace, the Lord unites them with Himself. ||8||
ਹੁਕਮੁ ਜਿਨਾ ਨੋ ਮਨਾਇਆ ॥
हुकमु जिना नो मनाइआ ॥
Hukam jinā no manā▫i▫ā.
Those, whom God causes to abide by His Will,
ਤਿਨ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥
तिन अंतरि सबदु वसाइआ ॥
Ŧin anṯar sabaḏ vasā▫i▫ā.
have the Shabad of His Word abiding deep within.
ਸਹੀਆ ਸੇ ਸੋਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ਜੀਉ ॥੯॥
सहीआ से सोहागणी जिन सह नालि पिआरु जीउ ॥९॥
Sahī▫ā se sohāgaṇī jin sah nāl pi▫ār jī▫o. ||9||
They are the true soul-brides, who embrace love for their Husband Lord. ||9||
ਜਿਨਾ ਭਾਣੇ ਕਾ ਰਸੁ ਆਇਆ ॥
जिना भाणे का रसु आइआ ॥
Jinā bẖāṇe kā ras ā▫i▫ā.
Those who take pleasure in God's Will
ਤਿਨ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥
तिन विचहु भरमु चुकाइआ ॥
Ŧin vicẖahu bẖaram cẖukā▫i▫ā.
remove doubt from within.
ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥
नानक सतिगुरु ऐसा जाणीऐ जो सभसै लए मिलाइ जीउ ॥१०॥
Nānak saṯgur aisā jāṇī▫ai jo sabẖsai la▫e milā▫e jī▫o. ||10||
O Nanak, know Him as the True Guru, who unites all with the Lord. ||10||
ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਫਲੁ ਪਾਇਆ ॥
सतिगुरि मिलिऐ फलु पाइआ ॥
Saṯgur mili▫ai fal pā▫i▫ā.
Meeting with the True Guru, they receive the fruits of their destiny,
ਜਿਨਿ ਵਿਚਹੁ ਅਹਕਰਣੁ ਚੁਕਾਇਆ ॥
जिनि विचहु अहकरणु चुकाइआ ॥
Jin vicẖahu ahkaraṇ cẖukā▫i▫ā.
and egotism is driven out from within.
ਦੁਰਮਤਿ ਕਾ ਦੁਖੁ ਕਟਿਆ ਭਾਗੁ ਬੈਠਾ ਮਸਤਕਿ ਆਇ ਜੀਉ ॥੧੧॥
दुरमति का दुखु कटिआ भागु बैठा मसतकि आइ जीउ ॥११॥
Ḏurmaṯ kā ḏukẖ kati▫ā bẖāg baiṯẖā masṯak ā▫e jī▫o. ||11||
The pain of evil-mindedness is eliminated; good fortune comes and shines radiantly from their foreheads. ||11||
ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀਆ ॥
अम्रितु तेरी बाणीआ ॥
Amriṯ ṯerī bāṇī▫ā.
The Bani of Your Word is Ambrosial Nectar.
ਤੇਰਿਆ ਭਗਤਾ ਰਿਦੈ ਸਮਾਣੀਆ ॥
तेरिआ भगता रिदै समाणीआ ॥
Ŧeri▫ā bẖagṯā riḏai samāṇī▫ā.
It permeates the hearts of Your devotees.
ਸੁਖ ਸੇਵਾ ਅੰਦਰਿ ਰਖਿਐ ਆਪਣੀ ਨਦਰਿ ਕਰਹਿ ਨਿਸਤਾਰਿ ਜੀਉ ॥੧੨॥
सुख सेवा अंदरि रखिऐ आपणी नदरि करहि निसतारि जीउ ॥१२॥
Sukẖ sevā anḏar rakẖi▫ai āpṇī naḏar karahi nisṯār jī▫o. ||12||
Serving You, peace is obtained; granting Your Mercy, You bestow salvation. ||12||
ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਾਣੀਐ ॥
सतिगुरु मिलिआ जाणीऐ ॥
Saṯgur mili▫ā jāṇī▫ai.
Meeting with the True Guru, one comes to know;
ਜਿਤੁ ਮਿਲਿਐ ਨਾਮੁ ਵਖਾਣੀਐ ॥
जितु मिलिऐ नामु वखाणीऐ ॥
Jiṯ mili▫ai nām vakẖāṇī▫ai.
by this meeting, one comes to chant the Name.
ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਥਕੀ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੧੩॥
सतिगुर बाझु न पाइओ सभ थकी करम कमाइ जीउ ॥१३॥
Saṯgur bājẖ na pā▫i▫o sabẖ thakī karam kamā▫e jī▫o. ||13||
Without the True Guru, God is not found; all have grown weary of performing religious rituals. ||13||
ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਘੁਮਾਇਆ ॥
हउ सतिगुर विटहु घुमाइआ ॥
Ha▫o saṯgur vitahu gẖumā▫i▫ā.
I am a sacrifice to the True Guru;
ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥
जिनि भ्रमि भुला मारगि पाइआ ॥
Jin bẖaram bẖulā mārag pā▫i▫ā.
I was wandering in doubt, and He has set me on the right path.
ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥
नदरि करे जे आपणी आपे लए रलाइ जीउ ॥१४॥
Naḏar kare je āpṇī āpe la▫e ralā▫e jī▫o. ||14||
If the Lord casts His Glance of Grace, He unites us with Himself. ||14||
ਤੂੰ ਸਭਨਾ ਮਾਹਿ ਸਮਾਇਆ ॥
तूं सभना माहि समाइआ ॥
Ŧūʼn sabẖnā māhi samā▫i▫ā.
You, Lord, are pervading in all,
ਤਿਨਿ ਕਰਤੈ ਆਪੁ ਲੁਕਾਇਆ ॥
तिनि करतै आपु लुकाइआ ॥
Ŧin karṯai āp lukā▫i▫ā.
and yet, the Creator keeps Himself concealed.
ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ਜਾ ਕਉ ਜੋਤਿ ਧਰੀ ਕਰਤਾਰਿ ਜੀਉ ॥੧੫॥
नानक गुरमुखि परगटु होइआ जा कउ जोति धरी करतारि जीउ ॥१५॥
Nānak gurmukẖ pargat ho▫i▫ā jā ka▫o joṯ ḏẖarī karṯār jī▫o. ||15||
O Nanak, the Creator is revealed to the Gurmukh, within whom He has infused His Light. ||15||
ਆਪੇ ਖਸਮਿ ਨਿਵਾਜਿਆ ॥
आपे खसमि निवाजिआ ॥
Āpe kẖasam nivāji▫ā.
The Master Himself bestows honor.
ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿਆ ॥
जीउ पिंडु दे साजिआ ॥
Jī▫o pind ḏe sāji▫ā.
He creates and bestows body and soul.
ਆਪਣੇ ਸੇਵਕ ਕੀ ਪੈਜ ਰਖੀਆ ਦੁਇ ਕਰ ਮਸਤਕਿ ਧਾਰਿ ਜੀਉ ॥੧੬॥
आपणे सेवक की पैज रखीआ दुइ कर मसतकि धारि जीउ ॥१६॥
Āpṇe sevak kī paij rakẖī▫ā ḏu▫e kar masṯak ḏẖār jī▫o. ||16||
He Himself preserves the honor of His servants; He places both His Hands upon their foreheads. ||16||
ਸਭਿ ਸੰਜਮ ਰਹੇ ਸਿਆਣਪਾ ॥
सभि संजम रहे सिआणपा ॥
Sabẖ sanjam rahe si▫āṇpā.
All strict rituals are just clever contrivances.
ਮੇਰਾ ਪ੍ਰਭੁ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ॥
मेरा प्रभु सभु किछु जाणदा ॥
Merā parabẖ sabẖ kicẖẖ jāṇḏā.
My God knows everything.
ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਵਰਤਾਇਓ ਸਭੁ ਲੋਕੁ ਕਰੈ ਜੈਕਾਰੁ ਜੀਉ ॥੧੭॥
प्रगट प्रतापु वरताइओ सभु लोकु करै जैकारु जीउ ॥१७॥
Pargat parṯāp varṯā▫i▫o sabẖ lok karai jaikār jī▫o. ||17||
He has made His Glory manifest, and all people celebrate Him. ||17 |
ਮੇਰੇ ਗੁਣ ਅਵਗਨ ਨ ਬੀਚਾਰਿਆ ॥
मेरे गुण अवगन न बीचारिआ ॥
Mere guṇ avgan na bīcẖāri▫ā.
| He has not considered my merits and demerits;
ਪ੍ਰਭਿ ਅਪਣਾ ਬਿਰਦੁ ਸਮਾਰਿਆ ॥
प्रभि अपणा बिरदु समारिआ ॥
Parabẖ apṇā biraḏ samāri▫ā.
this is God's Own Nature.
ਕੰਠਿ ਲਾਇ ਕੈ ਰਖਿਓਨੁ ਲਗੈ ਨ ਤਤੀ ਵਾਉ ਜੀਉ ॥੧੮॥
कंठि लाइ कै रखिओनु लगै न तती वाउ जीउ ॥१८॥
Kanṯẖ lā▫e kai rakẖi▫on lagai na ṯaṯī vā▫o jī▫o. ||18||
Hugging me close in His Embrace, He protects me, and now, even the hot wind does not touch me. ||18||
ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥
मै मनि तनि प्रभू धिआइआ ॥
Mai man ṯan parabẖū ḏẖi▫ā▫i▫ā.
Within my mind and body, I meditate on God.
ਜੀਇ ਇਛਿਅੜਾ ਫਲੁ ਪਾਇਆ ॥
जीइ इछिअड़ा फलु पाइआ ॥
Jī▫e icẖẖi▫aṛā fal pā▫i▫ā.
I have obtained the fruits of my soul's desire.
ਸਾਹ ਪਾਤਿਸਾਹ ਸਿਰਿ ਖਸਮੁ ਤੂੰ ਜਪਿ ਨਾਨਕ ਜੀਵੈ ਨਾਉ ਜੀਉ ॥੧੯॥
साह पातिसाह सिरि खसमु तूं जपि नानक जीवै नाउ जीउ ॥१९॥
Sāh pāṯisāh sir kẖasam ṯūʼn jap Nānak jīvai nā▫o jī▫o. ||19||
You are the Supreme Lord and Master, above the heads of kings. Nanak lives by chanting Your Name. ||19||
ਤੁਧੁ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥
तुधु आपे आपु उपाइआ ॥
Ŧuḏẖ āpe āp upā▫i▫ā.
You Yourself created the Universe;
ਦੂਜਾ ਖੇਲੁ ਕਰਿ ਦਿਖਲਾਇਆ ॥
दूजा खेलु करि दिखलाइआ ॥
Ḏūjā kẖel kar ḏikẖlā▫i▫ā.
You created the play of duality, and staged it.
ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਜਿਸੁ ਭਾਵੈ ਤਿਸੈ ਬੁਝਾਇ ਜੀਉ ॥੨੦॥
सभु सचो सचु वरतदा जिसु भावै तिसै बुझाइ जीउ ॥२०॥
Sabẖ sacẖo sacẖ varaṯḏā jis bẖāvai ṯisai bujẖā▫e jī▫o. ||20||
The Truest of the True is pervading everywhere; He instructs those with whom He is pleased. ||20||
ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
गुर परसादी पाइआ ॥
Gur parsādī pā▫i▫ā.
By Guru's Grace, I have found God.
ਤਿਥੈ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ॥
तिथै माइआ मोहु चुकाइआ ॥
Ŧithai mā▫i▫ā moh cẖukā▫i▫ā.
By His Grace, I have shed emotional attachment to Maya.
ਕਿਰਪਾ ਕਰਿ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਸਮਾਇ ਜੀਉ ॥੨੧॥
किरपा करि कै आपणी आपे लए समाइ जीउ ॥२१॥
Kirpā kar kai āpṇī āpe la▫e samā▫e jī▫o. ||21||
Showering His Mercy, He has blended me into Himself. ||21||
ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥
गोपी नै गोआलीआ ॥
Gopī nai go▫ālī▫ā.
You are the Gopis, the milk-maids of Krishna; You are the sacred river Jamunaa; You are Krishna, the herdsman.
ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥
तुधु आपे गोइ उठालीआ ॥
Ŧuḏẖ āpe go▫e uṯẖālī▫ā.
You Yourself support the world.
ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥੨੨॥
हुकमी भांडे साजिआ तूं आपे भंनि सवारि जीउ ॥२२॥
Hukmī bẖāʼnde sāji▫ā ṯūʼn āpe bẖann savār jī▫o. ||22||
By Your Command, human beings are fashioned. You Yourself embellish them, and then again destroy them. ||22||
ਜਿਨ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥
जिन सतिगुर सिउ चितु लाइआ ॥
Jin saṯgur si▫o cẖiṯ lā▫i▫ā.
Those who have focused their consciousness on the True Guru,
ਤਿਨੀ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇਆ ॥
तिनी दूजा भाउ चुकाइआ ॥
Ŧinī ḏūjā bẖā▫o cẖukā▫i▫ā.
have rid themselves of the love of duality.
ਨਿਰਮਲ ਜੋਤਿ ਤਿਨ ਪ੍ਰਾਣੀਆ ਓਇ ਚਲੇ ਜਨਮੁ ਸਵਾਰਿ ਜੀਉ ॥੨੩॥
निरमल जोति तिन प्राणीआ ओइ चले जनमु सवारि जीउ ॥२३॥
Nirmal joṯ ṯin parāṇī▫ā o▫e cẖale janam savār jī▫o. ||23||
The light of those mortal beings is immaculate. They depart after redeeming their lives. ||23||
ਤੇਰੀਆ ਸਦਾ ਸਦਾ ਚੰਗਿਆਈਆ ॥
तेरीआ सदा सदा चंगिआईआ ॥
Ŧerī▫ā saḏā saḏā cẖang▫ā▫ī▫ā.
Your Goodness, I forever,

ਮੈ ਰਾਤਿ ਦਿਹੈ ਵਡਿਆਈਆਂ ॥
मै राति दिहै वडिआईआं ॥
Mai rāṯ ḏihai vadi▫ā▫ī▫āʼn.
admire by night and day.
ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਕਹੁ ਨਾਨਕ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥੨੪॥੧॥
अणमंगिआ दानु देवणा कहु नानक सचु समालि जीउ ॥२४॥१॥
Aṇmangi▫ā ḏān ḏevṇā kaho Nānak sacẖ samāl jī▫o. ||24||1||
You bestow Your Gifts, even if we do not ask for them. Says Nanak, contemplate the True Lord. ||24||1||


Thanks again
Ishna

Thanks Ishna ji

I think the next step is to take a look at the progression of ideas before the phrase, "I am a devoted, dedicated sacrifice to your name." Then see how the shabad develops after that point, up to the line, "I am a sacrifice to the True Guru." And then again, how does that evolve into more and reach a synthesis of ideas at "He himself preservers the honor of His saints." And then where does the shabad take us from there to conclusion.

The shabads are written in the form of poems. Many times when we read poems we focus on metaphor - which is good - but we forget that any and every poem has a kind of grammar - let's call it poetic grammar. This is the structure which holds together the metaphors, the feelings, and the message contained in the words. There is to every shabad a beginning, a middle, and then an end.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178

This is my rough sense of how to divide up our effort to get at the core. At the beginning introductory ideas are set forth, things to consider, basic truths. In the middle come the examples of sacred puzzles and questions. At the end come the lessons we can learn, the application to our own lives. Try it out and see if it works for you.

I find that when I do that then "I am dedicated...to your Name," or "I am a sacrifice..." means much more than one would get from a standardized interpretation, or stock, off the shelf translation of phrases that are found often throughout Sri Guru Granth Sahib Ji. A shabad gives the meaning to the verse. And all of the Guru Granth, which is shabad guru, gives the meaning to a single shabad.

Ishna ji, the first one is the idiom. The second one just sounds like a statement.
It's a hard one to crack in terms of finding out exactly why it's said in the way it's said. It is quite common in Indian love stories and films: "I am a sacrifice to you"
It expresses a sentiment akin to: "You are so fascinating! I love you!" I think you might have got these on your own when you read the verse. I can't help you beyond that. A study of its history might need to be done in order to understand why love or greatness is expressed in terms of sacrifice. Often Guru Nanak will creatively mold that idiom and express it in slightly different ways. For example, he will say "I cannot even once be a sacrifice to you" Here he is stressing his own insignificance when compared to the awesomeness/the infinite nature of God. The love for God inspires this sentiment.


ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥
पंच परवाण पंच परधानु ॥
Pancẖ parvāṇ pancẖ parḏẖān.
The chosen ones, the self-elect, are accepted and approved.

ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥
पंचे पावहि दरगहि मानु ॥
Pancẖe pāvahi ḏargahi mān.
The chosen ones are honored in the Court of the Lord.

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥
पंचे सोहहि दरि राजानु ॥
Pancẖe sohahi ḏar rājān.
The chosen ones look beautiful in the courts of kings.

ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥
पंचा का गुरु एकु धिआनु ॥
Pancẖā kā gur ek ḏẖi▫ān.
The chosen ones meditate single-mindedly on the Guru.

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥
जे को कहै करै वीचारु ॥
Je ko kahai karai vīcẖār.
No matter how much anyone tries to explain and describe them,

ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥
करते कै करणै नाही सुमारु ॥
Karṯe kai karṇai nāhī sumār.
the actions of the Creator cannot be counted.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥
धौलु धरमु दइआ का पूतु ॥
Ḏẖoul ḏẖaram ḏa▫i▫ā kā pūṯ.
The mythical bull is Dharma, the son of compassion;

ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥
संतोखु थापि रखिआ जिनि सूति ॥
Sanṯokẖ thāp rakẖi▫ā jin sūṯ.
this is what patiently holds the earth in its place.

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥
जे को बुझै होवै सचिआरु ॥
Je ko bujẖai hovai sacẖiār.
One who understands this becomes truthful.

ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥
धवलै उपरि केता भारु ॥
Ḏẖavlai upar keṯā bẖār.
What a great load there is on the bull!

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥
धरती होरु परै होरु होरु ॥
Ḏẖarṯī hor parai hor hor.
So many worlds beyond this world-so very many!

ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥
तिस ते भारु तलै कवणु जोरु ॥
Ŧis ṯe bẖār ṯalai kavaṇ jor.
What power holds them, and supports their weight?

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥
जीअ जाति रंगा के नाव ॥
Jī▫a jāṯ rangā ke nāv.
The names and the colors of the assorted species of beings

ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥
सभना लिखिआ वुड़ी कलाम ॥
Sabẖnā likẖi▫ā vuṛī kalām.
were all inscribed by the Ever-flowing Pen of God.

ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥
एहु लेखा लिखि जाणै कोइ ॥
Ėhu lekẖā likẖ jāṇai ko▫e.
Who knows how to write this account?

ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥
लेखा लिखिआ केता होइ ॥
Lekẖā likẖi▫ā keṯā ho▫e.
Just imagine what a huge scroll it would take!

ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥
केता ताणु सुआलिहु रूपु ॥
Keṯā ṯāṇ su▫ālihu rūp.
What power! What fascinating beauty!

ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥
केती दाति जाणै कौणु कूतु ॥
Keṯī ḏāṯ jāṇai kouṇ kūṯ.
And what gifts! Who can know their extent?

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
कीता पसाउ एको कवाउ ॥
Kīṯā pasā▫o eko kavā▫o.
You created the vast expanse of the Universe with One Word!

ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
तिस ते होए लख दरीआउ ॥
Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o.
Hundreds of thousands of rivers began to flow.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
कुदरति कवण कहा वीचारु ॥
Kuḏraṯ kavaṇ kahā vīcẖār.
How can Your Creative Potency be described?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
वारिआ न जावा एक वार ॥
vāri▫ā na jāvā ek vār.
I cannot even once be a sacrifice to You.
You see how it follows a whole poetic list of praises and admiration. Try to feel the sentiments behind both the idiom and statement you mentioned, I think it will help.

Ishna ji

A little bit by way of example. As what we want to do is see all the ways in which the word "sacrifice" is used in the shabad in order to get a sense of the larger meaning. And Sri Raag is full of examples of how "sacrifice" is explained in metaphor. Here is a little piece on Ang 60. It gives a good sense of sacrifice

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਜਲ ਦੁਧ ਹੋਇ ॥
rae man aisee har sio preeth kar jaisee jal dhudhh hoe ||
O mind, love the Lord, as the water loves the milk.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178

ਆਵਟਣੁ ਆਪੇ ਖਵੈ ਦੁਧ ਕਉ ਖਪਣਿ ਨ ਦੇਇ ॥
aavattan aapae khavai dhudhh ko khapan n dhaee ||
The water, added to the milk, itself bears the heat, and prevents the milk from burning.


ਆਪੇ ਮੇਲਿ ਵਿਛੁੰਨਿਆ ਸਚਿ ਵਡਿਆਈ ਦੇਇ ॥੪॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178
aapae mael vishhunniaa sach vaddiaaee dhaee ||4||
God unites the separated ones with Himself again, and blesses them with true greatness. ||4||

Sacrifice is engendered by love. And we have the metaphor of evaporation - complete loss of self or identity. The water must evaporate to keep the milk from burning.

Therein it "bears the heat." Allows the loss, sometimes painful, to occur. The water does this in metaphor from its love for the milk, and so our mind must "evaporate," dissolve the firmness of its thoughts, out of love, out of the passion to receive the nourishment of divine presence. Just as the milk, or nourishment of the divine is preserved, so the mind finds its true greatness.

Sacrifice = willingly and lovingly giving up the states that separate us from God.

We can get out of such word traps...IF..we remember that....
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178
GURBANI in TOTALITY is a LESSON aimed at GETTING US to LIVE according to HUKM.

Just substitute the Word "LAW" for example...and see how it fits in. Worldy Example any "Law ABIDING" person can understand. When a perosn..follows the LAW..and stays away from any thing that "contravenes..the LAW..." his "HONOUR" is SAFE..he is allowed perfect freedom to go nayhere he pleases..enjoy life..but if he breaks the Law..goes against it.."his HONOUR..his LIFE..etc etc is all GONE becasue he goes to JAIL. Each of us is a "SACRIFICE" to the "LAW"....each of us "loves" the LAW !! I also wnat to drive my Car at sub-sonic speed..BUT the LAW..and my "HONOUR" * that is what will happen to my honour if i end up in the Penal Institution ??? etc etc makes me "sacrifice" my INNER DESIRE to speed like demons form hell and makes me "love" the Speed Limit..

THIS is VERY VERY VERY SIMPLISTIC way of USING all those EXACT "WORDS"...for HIS HUKM< HIS LOVE, HIS LAWS..etc etc but of course HE is much much more than these laws made for MAN.....OF.. MAN..and executed BY.. MAN. DEEP DOWN or WAY UP..ABOVE all such laws..the CORE CONCEPTS of these words used in Gurbani is SIMILAR.

LOVING HIM...OBEYING HIS HUKM...BEING A SACRIFICE unto HIM...in GURBANI is sans any hidden motives, is not out of fear (policeman/speeding ticket/jail time..) BUT the "core concpt" is there...as GURBANI comes under the LIMITATIONS of LANGUAGE..WORDS..LINGUISTICS...and MAN's LIMITED BRAIN/limit of UNDERSTANDING.

I hope I am making sense...GURBANI is like LOOKING IN THE MIRROR...but whereas in the "ordinary way"..a reflection in the mirror is almost what we think we are..in the Gurbani sense it would be like what Alice in Wonderland saw in her mirror..not what we see..but what we should SEE..speeding along the road we can always keep a sharp lookout in the rear viw mirror for a cop..BUT speeding along the "spiritual highway" we have to keep GURU in MIND..and our CONSCIENCE is the ONLY "cop"..there will be no speeding tickets, and no jail time...ONLY a BAD FEELING or tinge of conscience !!

Thank you so much for your efforts spnadmin ji and BhagatSingh ji!

When reading shabads, I seem to "get" the themes the shabads are conveying (although not so much the milk and water metaphor you explained spnadmin ji!), but it's when I think about them analytically that I start asking questions. Reading the whole shabad is usually like marvelling at the beauty of something like the Eiffel Tower, then if I look harder I see the individual struts (or words in Sri Guru Granth Sahib Ji's case) and then want to know why a particular strut (word) has been placed just so with minimal knowledge about engineering (metaphor)!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178

I will have more indepth look at what you've provided when I'm not at work.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=34178

Thanks
Ishna

Gyani ji, you have such a way with words.