SGGS pp 730-732, Soohi M: 1 and 4.

 

ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੭  ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 gẖar 7  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (ghar-u 7) to be sung to the seventh beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad Guru Nanak refers to various symbolisms adopted by the Yogis as means to union with the Almighty. He says this is not the way; instead, one should remember the Almighty and remain free from vices. In other words one should lead a productive householder’s life without attachment, remaining conscious of the Almighty.

 

ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥ ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥

Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛā▫ī▫ai.  Jog na munḏī mūnd mudā▫i▫ai jog na sińī vā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||1||

 

(Jog-u) union with the Almighty is not attained by wearing (khintha) worn out patched clothes, carrying (ddandaa) a staff or (charraaeeai) smearing the body with (bhasam) ash, as the Yogis do.

Jog is not attained by piercing the ears and wearing (mundi) earrings, having (moondd-i) the head (muddaaeeai) shaven or (vaaeeai) blowing (singni) the horn.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) is the way for (jog) union with the Almighty attained. 1. 

 

ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Galī jog na ho▫ī.  Ėk ḏarisat kar samsar jāṇai jogī kahī▫ai so▫ī. ||1|| rahā▫o.

 

(Jog-u) union with the Almighty is not (hoi = happen) attained (gali) by merely talking about it.

One who (kar-i) adopts (eyk) one (drist-i) sight, i.e. sees the Almighty everywhere and (jaanai) treats all (samsara-i) equally; (soi) such a person is (kaheeai = called) known as (jogi) a Yogi. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥ ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੨॥

og na bāhar maṛī masāṇī jog na ṯāṛī lā▫ī▫ai.  Jog na ḏes disanṯar bẖavi▫ai jog na ṯirath nā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||2||

 

Jog is not attained by wandering (baahar-i) outside, in (marri) mausoleums, (masaani) crematoriums, or (taarri laaeeai) sitting in contemplative posture.

Jog is not attained by (bhaveeai) wandering (deys-i) from place (disantar-i = foreign land) to place or (naaeeai) bathing (teerath-i) at pilgrimages.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) is the way for (jog) union with the Almighty attained. 1. 

 

ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਸਹਸਾ ਤੂਟੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਈਐ ॥ ਨਿਝਰੁ ਝਰੈ ਸਹਜ ਧੁਨਿ ਲਾਗੈ ਘਰ ਹੀ ਪਰਚਾ ਪਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੩॥
Saṯgur bẖetai ṯā sahsā ṯūtai ḏẖāvaṯ varaj rahā▫ī▫ai.  Nijẖar jẖarai sahj ḏẖun lāgai gẖar hī parcẖā pā▫ī▫ai.

Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||3||

 

When one (bheyttai) meets (satigur-u) the true guru (ta) then (sahsaa) doubts (toottai = breaks) leave – the Almighty is seen within – the mind is (varaj-i) restrained from wandering and (rahaaeeai) becomes steady.

Then water from (nijhar-u) the spring (jharai) flows out, i.e. awareness comes from within, (sahj) steady (dhun-i= tune) celestial music (laagai) plays and (parcha = recognition of divine, paaeeai = obtained) one finds the Almighty (ghar = house) in the mind (hi) itself.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) method is (jog) union with the Almighty attained. 3. 

 

ਨਾਨਕ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ਐਸਾ ਜੋਗੁ ਕਮਾਈਐ ॥ ਵਾਜੇ ਬਾਝਹੁ ਸਿੰਙੀ ਵਾਜੈ ਤਉ ਨਿਰਭਉ ਪਦੁ ਪਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਤਉ ਪਾਈਐ ॥੪॥੧॥੮॥

Nānak jīvṯi▫ā mar rahī▫ai aisā jog kamā▫ī▫ai.  vāje bājẖahu sińī vājai ṯa▫o nirbẖa▫o paḏ pā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ ṯa▫o pā▫ī▫ai. ||4||1||8||

 

Says Nanak: We should (raheeai = be, mar-i = dead) break attachment to the world-play like a dead person (jeevtiaa) while alive; (aisa) such is (jog-u) the Yoga we should (kamaaeeai) practice.

Then (singni) the horn (vaajai) gives sound (bajhahu) without (vaaj-e) being blown into, i.e. celestial music plays incessantly, and (tau) then (pad-u) the state of (nirbhau) fearless-ness (paaeeai) is attained, i.e. there is no worry of retribution for no vices are committed.

I we (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; (tau) then we (paaeeai) have found (jugat-i) the method of (jog) union with the Almighty. 4. 1. 8.   

 

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Note: In the Shabad below Guru Nanak displays a state of ecstasy while looking at the expanse and powers of the Almighty which he describes as being beyond measure. For this he takes physical weighing of precious metals by the jewelry assayer using a suspended balance as allegory to take measure, i.e. reflect on virtues and powers of the Almighty.

 

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਕਉਣ ਤਰਾਜੀ ਕਵਣੁ ਤੁਲਾ ਤੇਰਾ ਕਵਣੁ ਸਰਾਫੁ ਬੁਲਾਵਾ ॥ ਕਉਣੁ ਗੁਰੂ ਕੈ ਪਹਿ ਦੀਖਿਆ ਲੇਵਾ ਕੈ ਪਹਿ ਮੁਲੁ ਕਰਾਵਾ ॥੧॥

Sūhī mėhlā 1.  Ka▫uṇ ṯarājī kavaṇ ṯulā ṯerā kavaṇ sarāf bulāvā.  Ka▫uṇ gurū kai pėh ḏīkẖi▫ā levā kai pėh mul karāvā. ||1||

 

Composition of the first Guru in Raga Soohi. O Almighty, – the embodiment of virtue-jewels – (kaun) which (taraaji) weighing balance and (kavan-u) which (tulaa) weight measure should I use, and which (saraaph-u) jewelry appraiser should I (bulaava) call to evaluate to understand Your virtues and powers.

(Kai pah-i) from (kaun-u) which guru should I (leyva) receive (deekhiaa = instruction) awareness; (pah-i) by (kai) whom should I (mul karaava) have You evaluated, i.e. there is no one who can take measure of You. 1.

 

Page 731

 

ਮੇਰੇ ਲਾਲ ਜੀਉ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣਾ ॥ ਤੂੰ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਿਪੁਰਿ ਲੀਣਾ ਤੂੰ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Mere lāl jī▫o ṯerā anṯ na jāṇā.  Ŧūʼn jal thal mahī▫al bẖaripur līṇā ṯūʼn āpe sarab samāṇā. ||1|| rahā▫o.

 

O (meyrey) my (jeeo) revered (laal) Beloved Master, no one (jaana) knows (ant-u = limit) the extent of (teyra) Your expanse and powers.

(Too’n) You (bharpur-i = filling) fully (leena = engrossed) pervade (jal-i) in water, (thal-i) on/in land and (maheeal-i = between sky and land) in space; You are (aapey) Yourself (samaana = contained) present in (sarab) everything/everyone. 1.

(Rahaau) Dwell on this and contemplate.

 

ਮਨੁ ਤਾਰਾਜੀ ਚਿਤੁ ਤੁਲਾ ਤੇਰੀ ਸੇਵ ਸਰਾਫੁ ਕਮਾਵਾ ॥ ਘਟ ਹੀ ਭੀਤਰਿ ਸੋ ਸਹੁ ਤੋਲੀ ਇਨ ਬਿਧਿ ਚਿਤੁ ਰਹਾਵਾ ॥੨॥

Man ṯārājī cẖiṯ ṯulā ṯerī sev sarāf kamāvā.  Gẖat hī bẖīṯar so saho ṯolī in biḏẖ cẖiṯ rahāvā. ||2||

 

One should make (man-u) the mind (taraaji) the weighing balance and (chit-u = mind) consciousness, the weight measures, i.e. by which to obtain awareness about the Divine; and then by (kamaava) carrying out (teyri) your (seyv = service) commands one can become (saraaf-u = jeweler) the assayer, i.e. get understanding of Your virtues and commands.

I (toli = weigh) reflect on virtues of (so = that) the (sah-u) Master (bheetar-i) in (ghatt) the mind (hi) itself; (in) this is (bidh-i = method) the way to (rahaava = dwell) to focus (chit-u) the consciousness on the Almighty. 2.

 

ਆਪੇ ਕੰਡਾ ਤੋਲੁ ਤਰਾਜੀ ਆਪੇ ਤੋਲਣਹਾਰਾ ॥ ਆਪੇ ਦੇਖੈ ਆਪੇ ਬੂਝੈ ਆਪੇ ਹੈ ਵਣਜਾਰਾ ॥੩॥

Āpe kandā ṯol ṯarājī āpe ṯolaṇhārā.  Āpe ḏekẖai āpe būjẖai āpe hai vaṇjārā. ||3||

 

The Almighty is (aapey) IT-self (kanddaa) the weighing balance, (tol-u) the weight measure, (taraaji) the weighing balance with two pans as well as (tolanhaara) the weigher.

The Almighty IT-self (deykhai) watches, (boojhai = understands) works out the price and (vanjaara = trader) handles the merchandise, i.e. the Almighty watches the deeds of, and evaluates, everyone – being within. 3. 

 

ਅੰਧੁਲਾ ਨੀਚ ਜਾਤਿ ਪਰਦੇਸੀ ਖਿਨੁ ਆਵੈ ਤਿਲੁ ਜਾਵੈ ॥ ਤਾ ਕੀ ਸੰਗਤਿ ਨਾਨਕੁ ਰਹਦਾ ਕਿਉ ਕਰਿ ਮੂੜਾ ਪਾਵੈ ॥੪॥੨॥੯॥

Anḏẖulā nīcẖ jāṯ parḏesī kẖin āvai ṯil jāvai.  Ŧā kī sangaṯ Nānak rahḏā ki▫o kar mūṛā pāvai. ||4||2||9||

 

Being (neech = low, jaat-i = class) ignorant, the human mind is (andhula = blind) oblivious of the Almighty and (pardeysi = alien) wandering elsewhere – it does not know and practice Divine virtues and commands; it (aavai) comes back (khin) one moment and (jaavai) goes out (til-u = sesame seed – short period) the next moment, i.e. ever keeps thinking of numerous other things.

Nanak, i.e. the human being, (rahda) remains (ta ki) in its (sangat-i) company – of the wandering mind -, that is why (moorra) the silly person (kiau kar-i = how can?) cannot (paavai) find the Almighty within, i.e.one should follow the guru to steady the mind, obtain awareness of Divine virtues, and reflect on them. 4. 2. 9.

 

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ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੪ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 4 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Soohi, (ghar-u 1) to be sung to the fourth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਮਨਿ ਰਾਮ ਨਾਮੁ ਆਰਾਧਿਆ ਗੁਰ ਸਬਦਿ ਗੁਰੂ ਗੁਰ ਕੇ ॥ ਸਭਿ ਇਛਾ ਮਨਿ ਤਨਿ ਪੂਰੀਆ ਸਭੁ ਚੂਕਾ ਡਰੁ ਜਮ ਕੇ ॥੧॥

Man rām nām ārāḏẖi▫ā gur sabaḏ gurū gur ke.  Sabẖ icẖẖā man ṯan pūrī▫ā sabẖ cẖūkā dar jam ke. ||1||

 

One who (aaraadhiaa) remembers (naam-u) virtues and commands of (raam) the all-pervasive Almighty, (sabad-i = words) by following the guidance (key) of (gur) the great guru, (man-i) in the mind.

All his/her (ichhaa) wishes, both (man-i = of mind) spiritual and (tan-i) physical, are (pooreeaa) fulfilled – and with the Master in mind – (ddar-u) fear of being taken by (jam) the agent of Divine justice (chooka = ends) is dispelled. 1.

 

ਮੇਰੇ ਮਨ ਗੁਣ ਗਾਵਹੁ ਰਾਮ ਨਾਮ ਹਰਿ ਕੇ ॥ ਗੁਰਿ ਤੁਠੈ ਮਨੁ ਪਰਬੋਧਿਆ ਹਰਿ ਪੀਆ ਰਸੁ ਗਟਕੇ ॥੧॥ ਰਹਾਉ ॥

Mere man guṇ gāvhu rām nām har ke.  Gur ṯuṯẖai man parboḏẖi▫ā har pī▫ā ras gatke. ||1|| rahā▫o.

 

Therefore, o (meyrey) my (man) mind – o human being, (gaavhu = sing) praise and emulate (naam) virtues (key) of (raam) the all-pervasive (har-i) Almighty.

Find the guru for, (man-u) the mind (parbodhiaa) is made aware of Naam (tutthai) at the pleasure of (gur-i) of the guru, i.e. when he is pleased to impart this awareness; then one (peeaa) drinks (har-i) the Divine (ras-u) elixir (gattkey) with relish, i.e. enjoys praising and emulating Divine virtues. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤਸੰਗਤਿ ਊਤਮ ਸਤਿਗੁਰ ਕੇਰੀ ਗੁਨ ਗਾਵੈ ਹਰਿ ਪ੍ਰਭ ਕੇ ॥ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਮੇਲਹੁ ਸਤਸੰਗਤਿ ਹਮ ਧੋਵਹ ਪਗ ਜਨ ਕੇ ॥੨॥

Saṯsangaṯ ūṯam saṯgur kerī gun gāvai har parabẖ ke.  Har kirpā ḏẖār melhu saṯsangaṯ ham ḏẖovah pag jan ke. ||2||

 

(Satsangat-i) the holy congregation (keyri) of (satigur) the true guru is (ootam) sublime; it (gaavai = sings) praises (gun) virtues of (har-i) the Almighty (prabh) Master.

O Almighty, please (dhaar-i) bestow Your (kirpa = kindness) grace and (m-elhu) lead me to (satsangat) the holy congregation; (ham) I shall (dhovah) wash (pag) feet (key) of, i.e. serve and follow, (jan = servants) the seekers there. 2.

 

ਰਾਮ ਨਾਮੁ ਸਭੁ ਹੈ ਰਾਮ ਨਾਮਾ ਰਸੁ ਗੁਰਮਤਿ ਰਸੁ ਰਸਕੇ ॥ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਜਲੁ ਪਾਇਆ ਸਭ ਲਾਥੀ ਤਿਸ ਤਿਸ ਕੇ ॥੩॥

Rām nām sabẖ hai rām nāmā ras gurmaṯ ras raske.  Har amriṯ har jal pā▫i▫ā sabẖ lāthī ṯis ṯis ke. ||3||

 

One learns in holy congregation that (naam-u) virtues of (raam) the Almighty, i.e. Divine writ, prevail (asb-u) everywhere; one (raskey) enjoys (ras-u) the elixir of, i.e. enjoys living by Raam Naam, (gurmat-i) with the guidance of the guru.

One who (paaia) receives this (amrit-u) life-giving and (har-i = dispels vices) purifying (jal-u = water) elixir, (sabh) all (tis key) his/her (tis) thirst (laathi) is quenched, i.e. s/he sees no need to go anywhere else for solace. 3.

 

ਹਮਰੀ ਜਾਤਿ ਪਾਤਿ ਗੁਰੁ ਸਤਿਗੁਰੁ ਹਮ ਵੇਚਿਓ ਸਿਰੁ ਗੁਰ ਕੇ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਿਓ ਗੁਰ ਚੇਲਾ ਗੁਰ ਰਾਖਹੁ ਲਾਜ ਜਨ ਕੇ ॥੪॥੧॥

Hamrī jāṯ pāṯ gur saṯgur ham vecẖi▫o sir gur ke.  Jan Nānak nām pari▫o gur cẖelā gur rākẖo lāj jan ke. ||4||1||

 

I owe (hamri) my (jaat-i = caste/class, paat-i = honor) state to (gur-u) the great (satigur-u) true guru; I (veychio) have sold my (sir-u = head) life to, i.e. unreservedly follow the guru’s teachings.

Says (jan) humble fourth Nanak: I (pario = been given, naam-u = name) am called (cheyla) disciple of the guru; so o Guru, please (raakhah-u) protect (laaj) the honor of (jan) this humble disciple. 4. 1.

 

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Note: Human beings remain restless because they forget to abide by Naam/Divine virtues and commands. One looks for peace but it comes by finding the Almighty within and thus be freed of all craving. Awareness of this comes by teachings of the guru. When one contemplates the teachings, then one conforms to Naam/Divine virtues and commands. One who does not abide by Naam, commits transgressions and suffers. The fourth Guru points this out and supplicates the Almighty to grant freedom from them.

 

ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਭਜਿਓ ਪੁਰਖੋਤਮੁ ਸਭਿ ਬਿਨਸੇ ਦਾਲਦ ਦਲਘਾ ॥ ਭਉ ਜਨਮ ਮਰਣਾ ਮੇਟਿਓ ਗੁਰ ਸਬਦੀ ਹਰਿ ਅਸਥਿਰੁ ਸੇਵਿ ਸੁਖਿ ਸਮਘਾ ॥੧॥

Sūhī mėhlā 4.  Har har nām bẖaji▫o purkẖoṯam sabẖ binse ḏālaḏ ḏalgẖā.  Bẖa▫o janam marṇā meti▫o gur sabḏī har asthir sev sukẖ samgẖā. ||1||

 

Composition of the fourth Guru in Raga Soohi: One who (bhajio) praises and emulates (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of (purkhotam – Purakh + otam) the Supreme Almighty, (sabh-i) all his/her (dalghaa/dal = armies) multitudes of (daalad) miseries/suffering (binsey = destroyed) end. And s/he has peace in life and attains union with the Almighty, and is not reborn.

His /her (bhau) fear of (janam) births and (marna) deaths (meyttio = erased) is obviated (sabdi = with words) through compliance with teachings of the guru to (seyv-i = serving) be obedient to (asthir-u = stable) the Eternal (har-i) Almighty; s/he then (samghaa/samaaia = absorbed) remains (shukh-i) in peace/comfort. 1.

 

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮ ਅਤਿ ਪਿਰਘਾ ॥ ਮੈ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰਿਓ ਗੁਰ ਆਗੈ ਸਿਰੁ ਵੇਚਿ ਲੀਓ ਮੁਲਿ ਮਹਘਾ ॥੧॥ ਰਹਾਉ ॥

Mere man bẖaj rām nām aṯ pirgẖā.  Mai man ṯan arap ḏẖari▫o gur āgai sir vecẖ lī▫o mul mahgẖā. ||1|| rahā▫o.

 

O (merey) my (man) mind, – o human being – (bhaj-u) praise and emulate (naam) virtues of (raam) the all-pervasive Master; it is (at-i) very (pirghaa) lovable/enjoyable.

(Mai) I (dhario = placed) have made offering of my (man-u) mind and (tan-u) body (aagai) in front of the guru; I (veych-i leeo) have sold my (sir-u = head) life (mahga = expensive, mul-i = price) at a high price – I have obtained the wealth of awareness of Naam or virtues and commands of the Almighty within, by giving up my ego. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਰਪਤਿ ਰਾਜੇ ਰੰਗ ਰਸ ਮਾਣਹਿ ਬਿਨੁ ਨਾਵੈ ਪਕੜਿ ਖੜੇ ਸਭਿ ਕਲਘਾ ॥ ਧਰਮ ਰਾਇ ਸਿਰਿ ਡੰਡੁ ਲਗਾਨਾ ਫਿਰਿ ਪਛੁਤਾਨੇ ਹਥ ਫਲਘਾ ॥੨॥

Narpaṯ rāje rang ras māṇėh bin nāvai pakaṛ kẖaṛe sabẖ kalgẖā.  Ḏẖaram rā▫e sir dand lagānā fir pacẖẖuṯāne hath falgẖā. ||2||

 

(Narpat-i = masters of men) masters and (raajey) kings (maanah-i) enjoy (rang = pleasures, ras = food/drinks) objects of pleasure, but (bin-u = without) by not practicing (naavai) Divine virtues and commands they are (sabh-i) all (pakarr-i) caught hold of and (kharrey) taken away by the metaphoric (kalghaa/kaal) Jam, the agent of Divine justice – equivalent to police.

Dharam Rai the metaphoric Divine court judge (lagaana) imposes (ddandd-u) punishment (sir-i = on heads) on them – by way of denial of union with the Creator; when (phalgha/phal = fruit) consequences of their transgressions are (hath) handed to them, (phir-i) then they (pachhutaaney) repent. 2.

 

ਹਰਿ ਰਾਖੁ ਰਾਖੁ ਜਨ ਕਿਰਮ ਤੁਮਾਰੇ ਸਰਣਾਗਤਿ ਪੁਰਖ ਪ੍ਰਤਿਪਲਘਾ ॥ ਦਰਸਨੁ ਸੰਤ ਦੇਹੁ ਸੁਖੁ ਪਾਵੈ ਪ੍ਰਭ ਲੋਚ ਪੂਰਿ ਜਨੁ ਤੁਮਘਾ ॥੩॥

Har rākẖ rākẖ jan kiram ṯumāre sarṇāgaṯ purakẖ parṯipalagẖā.  Ḏarsan sanṯ ḏeh sukẖ pāvai parabẖ locẖ pūr jan ṯumgẖā. ||3||

 

O (purakh) all-pervasive (pratipalgha/pratipaalak) Sustainer, please (raakh-u raakh-u) protect me, (tumaarey) Your (jan) servant – from transgressions; I have (sarnaagat-i = in sanctuary) placed myself in Your care and obedience.

Please (deyhu = give) enable (darsan = sight) to meet (sant) the guru, so that – by following his guidance and example – (tumgha) Your (jan-u) servant (paavai) obtains (sukh-u) peace by being with You; please (poor-i) fulfil my (loch) yearning. 3

 

ਤੁਮ ਸਮਰਥ ਪੁਰਖ ਵਡੇ ਪ੍ਰਭ ਸੁਆਮੀ ਮੋ ਕਉ ਕੀਜੈ ਦਾਨੁ ਹਰਿ ਨਿਮਘਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਸੁਖੁ ਪਾਵੈ ਹਮ ਨਾਮ ਵਿਟਹੁ
ਸਦ ਘੁਮਘਾ ॥੪॥੨॥

Ŧum samrath purakẖ vade parabẖ su▫āmī mo ka▫o kījai ḏān har nimgẖā.  Jan Nānak nām milai sukẖ pāvai ham nām vitahu saḏ gẖumgẖā. ||4||2||

 

(Tum) You are (samrath) the Omnipotent (purakh) Being (vaddey = great) Supreme (suaami) Master; please (keejai = give, daan-u = alms) grant me the benediction of awareness of Your Naam (nimgha/nimakh) a bit. One who (milai) receives awareness of Naam, (paavai) attains (sukh-u) peace; (ham) I (sad) ever (ghumgha/ghumaaia = am sacrifice, vittahu = to) adore (naam) Divine virtues and commands, says (jan) humble fourth Nanak. 4. 2.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਨਾਮਾ ਹਰਿ ਰੰਙੁ ਹੈ ਹਰਿ ਰੰਙੁ ਮਜੀਠੈ ਰੰਙੁ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਰੰਗੁ ਚਾੜਿਆ ਫਿਰਿ ਬਹੁੜਿ ਨ ਹੋਵੀ ਭੰਙੁ ॥੧॥

Sūhī mėhlā 4.  Har nāmā har rań hai har rań majīṯẖai rań.  Gur ṯuṯẖai har rang cẖāṛi▫ā fir bahuṛ na hovī bẖań. ||1||

 

Composition of the fourth Guru in Raga Soohi. Living by (naama) virtues and commands of (har-i) the Almighty is (rangn-u) love of (har-i) the Almighty; this love is (majeetthai) of fast (rangn-u) color, i.e. is lasting.

One is (rang-u = color, chaarriaa = dyed) imbued with love for the Almighty when the guru (tutthai) is pleased to guide and it does not (hovi = happen, bhangn-u = destruction) fade (bahurr-i) again. 1.

 

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ਮੇਰੇ ਮਨ ਹਰਿ ਰਾਮ ਨਾਮਿ ਕਰਿ ਰੰਙੁ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਉਪਦੇਸਿਆ ਹਰਿ ਭੇਟਿਆ ਰਾਉ ਨਿਸੰਙੁ ॥੧॥ ਰਹਾਉ ॥

Mere man har rām nām kar rań.  Gur ṯuṯẖai har upḏesi▫ā har bẖeti▫ā rā▫o nisań. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (kar-i) develop (rangn-u) love (naam-i) for virtues and commands of (raam) the all-pervasive (har-i) Almighty.

This comes when the guru (tutthai) is pleased (updeysia) to impart awareness of virtues and commands of the Almighty; one then (bheyttiaa) finds (raau) the Sovereign Almighty (nisangn-u = without hesitation) easily. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੁੰਧ ਇਆਣੀ ਮਨਮੁਖੀ ਫਿਰਿ ਆਵਣ ਜਾਣਾ ਅੰਙੁ ॥ ਹਰਿ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਇਓ ਮਨਿ ਦੂਜਾ ਭਾਉ ਸਹਲੰਙੁ ॥੨॥

Munḏẖ i▫āṇī manmukẖī fir āvaṇ jāṇā ań.  Har parabẖ cẖiṯ na ā▫i▫o man ḏūjā bẖā▫o sahlanń. ||2||

 

(Iaani) the childish (mundh = young woman) person (manmukhi) acts by self-will, i.e. does not obey the guru, and (angn-u = with) remains in (aavan = coming) births and (jaana = going) deaths (phir-i) repeatedly.

(Har-i) the Almighty (prabh-u) Master does not (aaio) come (chit-i) to his/her mind but (dooja) other (bhaau) ideas (sahlangn-u = company) enter (man-i) in his/her mind. 2.

 

ਹਮ ਮੈਲੁ ਭਰੇ ਦੁਹਚਾਰੀਆ ਹਰਿ ਰਾਖਹੁ ਅੰਗੀ ਅੰਙੁ ॥ ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਵਲਾਇਆ ਸਭਿ ਲਾਥੇ ਕਿਲਵਿਖ ਪੰਙੁ ॥੩॥

Ham mail bẖare ḏuhcẖārī▫ā har rākẖo angī ań.  Gur amriṯ sar navlā▫i▫ā sabẖ lāthe kilvikẖ pań. ||3||

 

O (har-i) Almighty, (bharey) filled with (mal-u = dirt) vices, (ham) we are (duhchaareeaa) of evil conduct; please (raakhahu) save and keep us (angi angn-u) on Your side, i.e. enable to overcome vices and remember You.

Please enable to find the guru for, (gur-i) the guru (navlaaiaa) bathes one (sar-i) in the pool of (amrit) nectar, i.e. makes aware of Divine virtues and commands, and (sabh-i) all (pangn-u) dirt of (kilvikh) vices is (laathey) removed. 3.

 

ਹਰਿ ਦੀਨਾ ਦੀਨ ਦਇਆਲ ਪ੍ਰਭੁ ਸਤਸੰਗਤਿ ਮੇਲਹੁ ਸੰਙੁ ॥ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਰੰਗੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਮਨਿ ਤਨਿ ਰੰਙੁ ॥੪॥੩॥

Har ḏīnā ḏīn ḏa▫i▫āl parabẖ saṯsangaṯ melhu sań.  Mil sangaṯ har rang pā▫i▫ā jan Nānak man ṯan rań. ||4||3||

 

O (har-i) Almighty, You are (daiaal) kind to (deena deen) the utterly hapless; o (prabh) Master, please (meylhu) lead me to (sangn-u) company of (satsangat-i) holy congregation.

(Mil-i = meeting) by being in (sangat-i) holy congregation one (paaiaa = receives) is imbued with (rang-u) love of (har-i) the Almighty; and (man-i = in mind) thinks and (tan-i = in body) acts (rangn-u) in love of the Almighty, says (jan) the humble fourth Nanak. 4. 3.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥ ਅਨਦਿਨੁ ਕਰਮ ਕਰਹਿ ਬਹੁਤੇਰੇ ਸੁਪਨੈ ਸੁਖੁ ਨ ਹੋਈ ॥੧॥

Sūhī mėhlā 4.  Har har karahi niṯ kapat kamāvėh hirḏā suḏẖ na ho▫ī.  An▫ḏin karam karahi bahuṯere supnai sukẖ na ho▫ī. ||1||

 

Composition of the fourth Guru in Raga Soohi. There are people who (karah-i) utter (har-i har-i) the name of the Almighty, but (nit) ever (kamaavah-i) practice (kapatt) deceit; their (hirda) minds (na hoee) cannot be called (sudh-u) pure.

To impress others, they (karah-i) perform (bahuteyrey) plenty of (karam) rituals (andin = everyday) regularly, but (na hoee) cannot experience (sukh-u) peace even (supnai) in dreams. 1.

 

ਗਿਆਨੀ ਗੁਰ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥ ਕੋਰੈ ਰੰਗੁ ਕਦੇ ਨ ਚੜੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥
Gi▫ānī gur bin bẖagaṯ na ho▫ī.  Korai rang kaḏe na cẖaṛai je locẖai sabẖ ko▫ī. ||1|| rahā▫o.

 

O Outwardly (giaani) learned person, real (bhagat-i) devotion (na hoee) cannot come about (bin-u) without (gur-i) the guru’s guidance.

The guru helps to condition the mind, otherwise the human mind (kadey na) can never (rang-u charrai = be dyed) be imbued with Divine love, just as (korai) an unbleached fabric cannot be dyed, even if one (lochia = longs) tries (sabh koee) every method. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਪੁ ਤਪ ਸੰਜਮ ਵਰਤ ਕਰੇ ਪੂਜਾ ਮਨਮੁਖ ਰੋਗੁ ਨ ਜਾਈ ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਅਭਿਮਾਨਾ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥੨॥

Jap ṯap sanjam varaṯ kare pūjā manmukẖ rog na jā▫ī.  Anṯar rog mahā abẖimānā ḏūjai bẖā▫e kẖu▫ā▫ī. ||2||

 

(Manmukh) a self-willed person (karey) performs (jap-u) recitation of mantras, (tap) austerities and (pooja) worship – using flowers and incense etc, but his/her (rog-u) malady of vices (na jaaee) does not leave.

S/he has (mahaa) the great (rog-u) malady of (abhimaana) vanity/ego; s/he (khuaaee = lost) remains away from the Almighty due to (doojai) other (bhaaey) ideas. 2.

 

ਬਾਹਰਿ ਭੇਖ ਬਹੁਤੁ ਚਤੁਰਾਈ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਹਉਮੈ ਬਿਆਪਿਆ ਸਬਦੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵੈ ॥੩॥

Bāhar bẖekẖ bahuṯ cẖaṯurā▫ī manū▫ā ḏah ḏis ḏẖāvai.  Ha▫umai bi▫āpi▫ā sabaḏ na cẖīnĥai fir fir jūnī āvai.

||3||

 

(Baahar-i) outwardly s/he displays (bahut-u) a lot of (bheykh = garb) pretense with (chutraaee) cleverness – to display devotion and meditation – but his/her (manuaa) mind (dhaavai) runs (dah = ten, dis-i = in directions) in all directions – because of other ideas.

(Biaapia) being in grip of (haumai) ego, s/he does not (cheenhai) understand (sabad-u = Divine word) Divine commands,

 

ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਬੂਝੈ ਸੋ ਜਨੁ ਨਾਮੁ ਧਿਆਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਬੂਝੈ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ॥੪॥੪॥

Nānak naḏar kare so būjẖai so jan nām ḏẖi▫ā▫e.  Gur parsādī eko būjẖai ekas māhi samā▫e. ||4||4||

 

Says fourth Nanak: One on whom the Almighty (karey) bestows (nadir-i) grace, (so) that (jan-u) person (dhiaaey) pays attention to (naam-u) Divine virtues and commands.

(Parsaadi) with the guru’s grace/guidance, s/he (boojhai) recognizes presence of (eyko) the One Master within and ultimately (samaaey) merges (maah-i) in (eykas-u) the One Creator. 4. 4. 13.