SGGS pp 537-539, Raag Bihaagrra, Shabads and Chhants.

• SGGS pp 537-539, Raag Bihaagrra, Shabads and Chhants.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

ONE, (purakh-u) all-pervasive (karta) Creator of all universes, (sat-i) with eternal (naam-u) virtues and inviolable commands, (nirbhau = beyond fear) does not fear or favor any one/thing being the highest, (nirvair = without enmity) is not against any one, (moorat-i = picture) IT’s Being is (akaal) timeless and deathless, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

ਰਾਗੁ ਬਿਹਾਗੜਾ ਚਉਪਦੇ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥

Rāg bihāgaṛā cẖa▫upḏe mėhlā 5 gẖar 2.

Composition (chuapdey) of four stanzas of (mahla 5) the fifth Guru in Raga Bihaagrra, (ghar-u 2) to be sung to the second beat.

ਦੂਤਨ ਸੰਗਰੀਆ ॥ ਭੁਇਅੰਗਨਿ ਬਸਰੀਆ ॥ ਅਨਿਕ ਉਪਰੀਆ ॥੧॥

Ḏūṯan sangrī▫ā.  Bẖu▫i▫angan basrī▫ā.  Anik uprī▫ā. ||1||

(Sangareea) company of, i.e. indulging in, (dootan – messengers of vices) vices, is like (basareeaa) living (bhueiangan-i) with snakes – kills virtues in the mind. I made (Anik) numerous (upareeaa) efforts – but did not succeed in getting rid of vices. 1.

ਤਉ ਮੈ ਹਰਿ ਹਰਿ ਕਰੀਆ ॥ ਤਉ ਸੁਖ ਸਹਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o mai har har karī▫ā.  Ŧa▫o sukẖ sėhjarī▫ā. ||1|| rahā▫o.

(Tau) then (mai) I (kareeaa = did/uttered) remembered – virtues and commands of – the Almighty who (har-i = takes away) banishes vices and (har-i = makes green) rejuvenates the mind to face them.

Since (tau) then I experience (sukh) peace and (sahjareeaa) tranquillity. 1.

(Rahaau) dwell on this and contemplate.

ਮਿਥਨ ਮੋਹਰੀਆ ॥ ਅਨ ਕਉ ਮੇਰੀਆ ॥ ਵਿਚਿ ਘੂਮਨ ਘਿਰੀਆ ॥੨॥
Mithan mohrī▫ā.  An ka▫o merī▫ā.  vicẖ gẖūman gẖirī▫ā. ||2||

(Mohareeaa) attachment to (mithan = false) transitory pleasures in the world-play; making one’s own what belongs (kau) to (an) others, i.e. misappropriation;

such things put the soul (vich-i) in (ghuman ghireeaa = whirl-pool) cycles of reincarnation. 2. 

ਸਗਲ ਬਟਰੀਆ ॥ ਬਿਰਖ ਇਕ ਤਰੀਆ ॥ ਬਹੁ ਬੰਧਹਿ ਪਰੀਆ ॥੩॥

Sagal batrī▫ā.  Birakẖ ik ṯarī▫ā.  Baho banḏẖėh parī▫ā. ||3||

(Sagal) all creatures are (battareea) travellers who come and halt (tareeaa/taley) under (ik) a (tareeaa) tree, i.e. the world is their temporary abode.

But they (pareeaa) put themselves in (bah-u) many (bandhah-i) bondages, i.e. get attached to the world-play. 3.

ਥਿਰੁ ਸਾਧ ਸਫਰੀਆ ॥ ਜਹ ਕੀਰਤਨੁ ਹਰੀਆ ॥ ਨਾਨਕ ਸਰਨਰੀਆ ॥੪॥੧॥

Thir sāḏẖ safrī▫ā.  Jah kīrṯan harī▫ā.  Nānak sarnarī▫ā. ||4||1||

One becomes (thir-u) steady, i.e. escapes cycles of reincarnation, by (safareeaa = sitting in a row) in company of (saadh) the seekers – the holy congregation, (jah) where (keertan-u = praises) virtues of (hareeaa) the Almighty are recounted.

The fifth Nanak has sought (sarnareea) sanctuary of the congregation, i.e. now remembers and lives by Divine virtues and commands, as guide for life. 4. 1.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਬਿਹਾਗੜਾ ਮਹਲਾ ੯ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Rāg bihāgaṛā mėhlā 9.

Invoking the One allpervasive Creator who may be known with the true guru’s grace. Composition of the ninth Guru in Raga Bihaagrra.

ਹਰਿ ਕੀ ਗਤਿ ਨਹਿ ਕੋਊ ਜਾਨੈ ॥ ਜੋਗੀ ਜਤੀ ਤਪੀ ਪਚਿ ਹਾਰੇ ਅਰੁ ਬਹੁ ਲੋਗ ਸਿਆਨੇ ॥੧॥ ਰਹਾਉ ॥

Har kī gaṯ nėh ko▫ū jānai.  Jogī jaṯī ṯapī pacẖ hāre ar baho log si▫āne. ||1|| rahā▫o.

(Nah-i ko-oo) none (jaanai) knows (gat-i) the state, i.e. the form and worth, of the Almighty.

(Jogi) the Yogis, (jat-i) celibates, (tapi) practitioners of austerities (ar-u) and (bah-u) numerous (siaaney = wise) learned (log) people – who seek to know the Master – (pach-i = frustrated) have unsuccessfully tried and (haarey) given up. 1.

(Rahaau) dwell on this and contemplate.

ਛਿਨ ਮਹਿ ਰਾਉ ਰੰਕ ਕਉ ਕਰਈ ਰਾਉ ਰੰਕ ਕਰਿ ਡਾਰੇ ॥ ਰੀਤੇ ਭਰੇ ਭਰੇ ਸਖਨਾਵੈ ਯਹ ਤਾ ਕੋ ਬਿਵਹਾਰੇ ॥੧॥

Cẖẖin mėh rā▫o rank ka▫o kar▫ī rā▫o rank kar dāre.  Rīṯe bẖare bẖare sakẖnāvai yėh ṯā ko bivhāre. ||1||

The Almighty (karaeey) makes (raau) a king (kau) of (rank) a pauper, and a king a pauper, (mah-i) in (chhin) a moment.

IT (bharey) fills (reetey) the empty ones and (sakhnaavai) empties those (bharey) filled, i.e. a deprived person may receive in plenty and vice versa; (yah = this) such are (ta ko) IT’s (bivhaarey = conduct) ways. 1.

ਅਪਨੀ ਮਾਇਆ ਆਪਿ ਪਸਾਰੀ ਆਪਹਿ ਦੇਖਨਹਾਰਾ ॥ ਨਾਨਾ ਰੂਪੁ ਧਰੇ ਬਹੁ ਰੰਗੀ ਸਭ ਤੇ ਰਹੈ ਨਿਆਰਾ ॥੨॥

Apnī mā▫i▫ā āp pasārī āpėh ḏekẖanhārā.  Nānā rūp ḏẖare baho rangī sabẖ ṯe rahai ni▫ārā. ||2||

The Almighty has (pasaari) created (apni = own) IT’s (maaia) world-play and (aapa-i) IT-self and (dekhanhaaray) looks after it.

IT (dharey) adopts (naana) innumerable (roop) forms – in nature – of (bah-u) numerous (rangi) hues, but (rahai) remains (niaara = different) unattached to them. 2.

ਅਗਨਤ ਅਪਾਰੁ ਅਲਖ ਨਿਰੰਜਨ ਜਿਹ ਸਭ ਜਗੁ ਭਰਮਾਇਓ ॥ ਸਗਲ ਭਰਮ ਤਜਿ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਰਨਿ ਤਾਹਿ ਚਿਤੁ ਲਾਇਓ ॥੩॥੧॥੨॥

Agnaṯ apār alakẖ niranjan jih sabẖ jag bẖarmā▫i▫o.  Sagal bẖaram ṯaj Nānak parāṇī cẖaran ṯāhi cẖiṯ lā▫i▫o. ||3||1||2||

The Almighty is (aganat = beyond count) beyond measure, (apaar-u) infinite, (alakh) ineffable and (niranjan = unstained) pristine, (jih) who (bharmaaio) deludes (sabh) the whole (jag-u) world, i.e. tempts the creatures.

O (praani) mortal, – to resist temptations, be aware of IT’s virtues and commands –, (taj-i) shed (sagal) all (bharam) delusions, and (laaio) attach to (taah-i) IT’s (charan) feet, i.e. be obedient to IT, says the ninth Nanak. 3. 1. 2.

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Note: In this Shabad, the fourth Guru describes the yearning of the human mind for the Almighty. He says the method to find the Master is to conform to Naam, i.e. praise and emulate Divine virtues and obey Divine commands, with the guru’s guidance. This helps to be rid of other ideas and experience God within.

ਰਾਗੁ ਬਿਹਾਗੜਾ ਛੰਤ ਮਹਲਾ ੪ ਘਰੁ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg bihāgaṛā cẖẖanṯ mėhlā 4 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

Composition in Raga Bihaagrra, (chhant) song of love for the Almighty, (mahla 4) by the fourth guru, (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਰਮੁਖਿ, ਨਾਮੁ ਅਮੋਲੇ ਰਾਮ ॥ ਹਰਿ ਰਸਿ ਬੀਧਾ ਹਰਿ ਮਨੁ ਪਿਆਰਾ ਮਨੁ ਹਰਿ ਰਸਿ ਨਾਮਿ ਝਕੋਲੇ ਰਾਮ ॥

Har har nām ḏẖi▫ā▫ī▫ai merī jinḏuṛī▫e gurmukẖ nām amole rām. Har ras bīḏẖā har man pi▫ārā man har ras nām jẖakole rām.

O (meyri) my (jindurreeay) dear soul, (gurmukh-i) with the guru’s guidance we should (dhiaaeeaye) pay attention to, and practice, (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/commands of the Almighty; Naam of (raam) the all-pervasive Master is (amolo) priceless – as guide for life.

One who is aware of it, s/he (beedha = pierced) deeply loves this (ras) elixir of (har-i) Divine virtues; (har-i) the Master is then (piaara) loved by (man-u) the mind which remains (jhakoley = dipped) immersed (ras-i) in the Divine elixir, i.e. remains conscious of, and conforms to, Divine virtues and commands in thought, word and deed.

Page 538

ਗੁਰਮਤਿ ਮਨੁ ਠਹਰਾਈਐ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਅਨਤ ਨ ਕਾਹੂ ਡੋਲੇ ਰਾਮ ॥ ਮਨ ਚਿੰਦਿਅੜਾ ਫਲੁ ਪਾਇਆ ਹਰਿ ਪ੍ਰਭੁ, ਗੁਣ ਨਾਨਕ ਬਾਣੀ ਬੋਲੇ ਰਾਮ ॥੧॥

Gurmaṯ man ṯẖėhrā▫ī▫ai merī jinḏuṛī▫e anaṯ na kāhū dole rām. Man cẖinḏi▫aṛā fal pā▫i▫ā har parabẖ guṇ Nānak baṇī bole rām. ||1||

When we (tthahraaeeai) steady (man-u) the mind (gurmat-i) with the guru’s counsel/guidance, then it does not (ddoley = waver) stray to (anat kaahoo = anywhere else) other ideas.

And (man chindiarra = thought in mind) the wished for (phal-u = fruit) objective of finding (har-i prabh-u) the Almighty Master is (paaia) attained, by (boley) uttering (baani) words of, i.e. praising/emulating, (gun) virtues of (raam) the all-pervasive Almighty, says the fourth Guru. 1.

ਗੁਰਮਤਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਵੁਠੜਾ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਬੈਣ ਅਲਾਏ ਰਾਮ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਭਗਤ ਜਨਾ ਕੀ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮਨਿ ਸੁਣੀਐ

ਹਰਿ ਲਿਵ ਲਾਏ ਰਾਮ ॥

Gurmaṯ man amriṯ vuṯẖ▫ṛā merī jinḏuṛī▫e mukẖ amriṯ baiṇ alā▫e rām. Amriṯ baṇī bẖagaṯ janā kī merī jinḏuṛī▫e man suṇī▫ai har liv lā▫e rām.

When (gurmat-i) guidance of the guru, (amrit-u) Naam (vutthrra) abides (man-i) in the mind, o (meyri) my (jindurreeay) dear soul, then one (alaaey) utters (bain) words of (amrit = nectar) praising Divine virtues (mukh-i) from the mouth.

(Baani) words of – praising the Master – by (bhagat janaa) the devotees are (amrit) life-giving – one does not fall prey to vices; we should (suneeai) listen to them (liv laaey) with an attentive (man-i) mind.

ਚਿਰੀ ਵਿਛੁੰਨਾ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਗਲਿ ਮਿਲਿਆ ਸਹਜਿ ਸੁਭਾਏ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਮਨਿ ਅਨਦੁ ਭਇਆ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਅਨਹਤ ਸਬਦ

ਵਜਾਏ ਰਾਮ ॥੨॥

Cẖirī vicẖẖunnā har parabẖ pā▫i▫ā gal mili▫ā sahj subẖā▫e rām.  Jan Nānak man anaḏ bẖa▫i▫ā hai merī jinḏuṛī▫e anhaṯ sabaḏ vajā▫e rām. ||2||

This is how (chiri = for long) the long (vichhuna) separated (har-i prabh-u) Almighty Master (paaia) is found and (gal-i milia = embraces) remains close, i.e. is kept in mind, (sahj-i subhaaey) intuitively.

Then (bhaiaa hai) there is (anad-u/anand = bliss) joy (man-i) in the mind with (anhat) the unstruck (sabad = sounds) Celestial music (vajaaey) playing, i.e. the mind being connected to the Master naturally, says (jan) humble fourth Nanak. 2.

ਸਖੀ ਸਹੇਲੀ ਮੇਰੀਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਕੋਈ ਹਰਿ ਪ੍ਰਭੁ ਆਣਿ ਮਿਲਾਵੈ ਰਾਮ ॥ ਹਉ ਮਨੁ ਦੇਵਉ ਤਿਸੁ ਆਪਣਾ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਪ੍ਰਭ ਕੀ ਹਰਿ ਕਥਾ ਸੁਣਾਵੈ ਰਾਮ ॥

Sakẖī sahelī merī▫ā merī jinḏuṛī▫e ko▫ī har parabẖ āṇ milāvai rām.  Ha▫o man ḏeva▫o ṯis āpṇā merī jinḏuṛī▫e har parabẖ kī har kathā suṇāvai rām.

O (meyreeaa) my (sakhi) companions and (saheyli) friends, (koee) someone please (aan-i) bring and (milaavai) cause to meet, i.e. help me how to find, (har-i prabh-u) the Almighty Master within.

I shall (deyva = give) surrender (aapna = own) my (man-u) mind to, i.e. lovingly serve, anyone who (sunaavai = relates) describes (har-i = makes green) the rejuvenating (kathaa = description) virtues and commands of the Almighty Master to me.

ਗੁਰਮੁਖਿ ਸਦਾ ਅਰਾਧਿ ਹਰਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮਨ ਚਿੰਦਿਅੜਾ ਫਲੁ ਪਾਵੈ ਰਾਮ ॥ ਨਾਨਕ ਭਜੁ ਹਰਿ ਸਰਣਾਗਤੀ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਵਡਭਾਗੀ ਨਾਮੁ ਧਿਆਵੈ ਰਾਮ ॥੩॥

Gurmukẖ saḏā arāḏẖ har merī jinḏuṛī▫e man cẖinḏi▫aṛā fal pāvai rām. Nānak bẖaj har sarṇāgaṯī merī jinḏuṛī▫e vadbẖāgī nām ḏẖi▫āvai rām. ||3||

O my dear soul, by (sadaa) ever (araadh-i) remembering and emulating Divine virtues (gurmukh-i) as taught by the guru, one (paavai) attains (phal-u = fruit) fulfilment of what is (man chindiarra) wished for in the mind – finds the Almighty.

Therefore o my dear soul, (bhaj-u = run) do not wait to place yourself (sarnaagti = sanctuary) in care/obedience of the Almighty; one who (dhiaavai) pays attention to Naam of the Almighty, is (vaddbhaagi) fortunate – for s/he finds the Master, says fourth Nanak. 3.  

ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਇ ਮਿਲੁ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਗੁਰਮਤਿ ਨਾਮੁ ਪਰਗਾਸੇ ਰਾਮ ॥ ਹਉ ਹਰਿ ਬਾਝੁ ਉਡੀਣੀਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜਿਉ ਜਲ ਬਿਨੁ ਕਮਲ ਉਦਾਸੇ ਰਾਮ ॥

Kar kirpā parabẖ ā▫e mil merī jinḏuṛī▫e gurmaṯ nām pargāse rām. Ha▫o har bājẖ udīṇī▫ā merī jinḏuṛī▫e ji▫o jal bin kamal uḏāse rām.

O (prabh) Master, (kar-i kirpa) please be kind to (aaey) come and (mil-u) meet my soul, i.e. enable me to find You within, by leading me to the guru; it is (gurmat-i) by following the guru’s teachings that (pargaasey = shows up) awareness of Naam comes to the mind.

(Hau) I am (uddeeneea) sad (baajh-u) without (har-i) the Almighty, the way (kamal-u) the lotus flower (udaasey = is sad) withers and droops (bin-u) without (jal) water.

ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਸਜਣੁ ਹਰਿ ਪ੍ਰਭੁ ਪਾਸੇ ਰਾਮ ॥ ਧਨੁ ਧਨੁ ਗੁਰੂ ਹਰਿ ਦਸਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ ਬਿਗਾਸੇ ਰਾਮ ॥੪॥੧॥

Gur pūrai melā▫i▫ā merī jinḏuṛī▫e har sajaṇ har parabẖ pāse rām. Ḏẖan ḏẖan gurū har ḏasi▫ā merī jinḏuṛī▫e jan Nānak nām bigāse rām. ||4||1||

O my dear soul, one whom (poorai) the perfect guru (meylaaia) enables to find the Almighty (sajan-u = companion) within, the Almighty ever remains (paasey = near) with, i.e. is never forgotten – hence the necessity for Nitnem, the daily practice to remain connected.

(Dhan-u dhan-u) great is the guru who (dasiaa = tells) guides – how to find – (har-i) the Almighty, by finding whom, (jan) humble fourth Nanak – the human mind – (bigaasey) blossoms (naam-i) with Naam – living by Divine virtues and commands. 4. 1.

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ਰਾਗੁ ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਅੰਮ੍ਰਿਤੁ ਗੁਰਮਤਿ ਪਾਏ ਰਾਮ ॥ ਹਉਮੈ ਮਾਇਆ ਬਿਖੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ

ਹਰਿ ਅੰਮ੍ਰਿਤਿ ਬਿਖੁ ਲਹਿ ਜਾਏ ਰਾਮ ॥

Rāg bihāgaṛā mėhlā 4.  Amriṯ har har nām hai merī jinḏuṛī▫e amriṯ gurmaṯ pā▫e rām.  Ha▫umai mā▫i▫ā bikẖ hai merī jinḏuṛī▫e har amriṯ bikẖ lėh jā▫e rām.

Composition of the fourth Guru in Raga Bihaagrra. O (meyri) my (jindurreeey) dear soul, (naam-u) virtues and commands of the Almighty who (har-i) banishes vices and (har-i = makes green) rejuvenates the mind, are (amrit-u) the life-giving elixir which is (paaey) obtained (gurmat-i) with the guru’s teachings.

On the other hand, (haumai) ego (maaia = world-play) in the mind is (bikh-u) poison – that kills virtues – but this poison (lah jaaey) is removed from the mind, with (amrit-u) the life-giving elixir of Naam as taught by the guru.

ਮਨੁ ਸੁਕਾ ਹਰਿਆ ਹੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਹਰਿ ਭਾਗ ਵਡੇ ਲਿਖਿ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ

ਸਮਾਏ ਰਾਮ ॥੧॥

Man sukā hari▫ā ho▫i▫ā merī jinḏuṛī▫e har har nām ḏẖi▫ā▫e rām. Har bẖāg vade likẖ pā▫i▫ā merī jinḏuṛī▫e jan Nānak nām samā▫e rām. ||1||

One who (dhiaaey) pays attention to (har-i har-i naam-u) virtues and commands of the Almighty, my dear soul, his/her (sukaa = dried) withered (man-u) mind – for having forgotten the Master – (hoiaa) is (hariaa = green) rejuvenated.

One in whose destiny (Har-i) the Almighty has (likh-i paaiaa) written – to obtain awareness of Naam – (bhaag vaddey) has good fortune; s/he remains (samaaey) absorbed (naam-i) in Divine virtues and commands, i.e. leads life according to Naam. 1.

ਹਰਿ ਸੇਤੀ ਮਨੁ ਬੇਧਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਉ ਬਾਲਕ ਲਗਿ ਦੁਧ ਖੀਰੇ ਰਾਮ ॥ ਹਰਿ ਬਿਨੁ ਸਾਂਤਿ ਨ ਪਾਈਐ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਉ ਚਾਤ੍ਰਿਕੁ ਜਲ

ਬਿਨੁ ਟੇਰੇ ਰਾਮ ॥

Har seṯī man beḏẖi▫ā merī jinḏuṛī▫e ji▫o bālak lag ḏuḏẖ kẖīre rām. Har bin sāʼnṯ na pā▫ī▫ai merī jinḏuṛī▫e ji▫o cẖāṯrik jal bin tere rām.

(Man-u) the mind of such a person (bedhiay = pierced) longs (setiy = with) for the Almighty (jio) the way (baalak) an infant (lag-i) is attached (dudh kheerey) to milk.

S/he does not (paaeeai) get (saant-i) peace (bin-u) without (har-i) the Master, (jio) like (chaatrik-u) the rain-bird (terey) calls out (bin-u) without (jal) water, i.e. when there is no rain.

ਸਤਿਗੁਰ ਸਰਣੀ ਜਾਇ ਪਉ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਗੁਣ ਦਸੇ ਹਰਿ ਪ੍ਰਭ ਕੇਰੇ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਮੇਲਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਘਰਿ ਵਾਜੇ ਸਬਦ

ਘਣੇਰੇ ਰਾਮ ॥੨॥

Saṯgur sarṇī jā▫e pa▫o merī jinḏuṛī▫e guṇ ḏase har parabẖ kere rām.  Jan Nānak har melā▫i▫ā merī jinḏuṛī▫e gẖar vāje sabaḏ gẖaṇere rām. ||2||

O my dear soul, (jaaey pau = go and put) seek the care/guidance of (satigur) the true guru; he (dasey = tells) imparts awareness of (gun) virtues (kerey) of the Almighty.

The guru (melaaiay) enables to find the Almighty and (ghanerey) abundant (sabad) Divine Words (vaajey) play (ghar-i = in the house) in the mind, i.e. the mind remains ever connected with the Master, says (jan) the humble fourth Nanak. 2.

ਮਨਮੁਖਿ ਹਉਮੈ ਵਿਛੁੜੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਬਿਖੁ ਬਾਧੇ ਹਉਮੈ ਜਾਲੇ ਰਾਮ ॥ ਜਿਉ ਪੰਖੀ ਕਪੋਤਿ ਆਪੁ ਬਨ੍ਹ੍ਹਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ
ਤਿਉ ਮਨਮੁਖ ਸਭਿ ਵਸਿ ਕਾਲੇ ਰਾਮ ॥

Manmukẖ ha▫umai vicẖẖuṛe merī jinḏuṛī▫e bikẖ bāḏẖe ha▫umai jāle rām. Ji▫o pankẖī kapoṯ āp banĥā▫i▫ā merī jinḏuṛī▫e ṯi▫o manmukẖ sabẖ vas kāle rām.

In their (haumai) ego, (manmukh-i) self-oriented persons (vichhurrey = separated) remain oblivious of the Almighty, (baadhey = incarcerated) being entrapped in (jaaley) the web of ego and committing (bikh-u/vishya) vices.

(Jio) the way (pankhi) birds like (kapot-i) the pigeons (aap-u banhaaia) get themselves trapped by going for the bait, (tio) similarly (sabh-i) all (manmukh) self-oriented persons succumb to temptations in the world-play, commit vices and – come (vas-i) under control of (kaaley) the messenger of death.

ਜੋ ਮੋਹਿ ਮਾਇਆ ਚਿਤੁ ਲਾਇਦੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸੇ ਮਨਮੁਖ ਮੂੜ ਬਿਤਾਲੇ ਰਾਮ ॥ ਜਨ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਸਰਣਾਗਤੀ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਰ ਨਾਨਕ

ਹਰਿ ਰਖਵਾਲੇ ਰਾਮ ॥੩॥

Jo mohi mā▫i▫ā cẖiṯ lā▫iḏe merī jinḏuṛī▫e se manmukẖ mūṛ biṯāle rām. Jan ṯarāhi ṯarāhi sarṇāgaṯī merī jinḏuṛī▫egur Nānak har rakẖvāle rām. ||3||

(Jo) those (moh-i) possessed by (maaia) temptations in the world-play (laaidey) attach their (chit) minds to them, i.e. fall prey to temptations; (sey) those (moorr) fools are (bitaaley) out of step, i.e. directionless.

When (jan) a person, who is (traah-i traah-i) desperate in fear, (sarnaagti) seeks sanctuary of (gur) the guru, i.e. follows his teachings, (har-i) the Almighty (rakhvaaley) protects him/her from temptations, says the fourth Nanak. 3.

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ਹਰਿ ਜਨ ਹਰਿ ਲਿਵ ਉਬਰੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਧੁਰਿ ਭਾਗ ਵਡੇ ਹਰਿ ਪਾਇਆ ਰਾਮ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪੋਤੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਰ ਖੇਵਟ ਸਬਦਿ

ਤਰਾਇਆ ਰਾਮ ॥

Har jan har liv ubre merī jinḏuṛī▫e ḏẖur bẖāg vade har pā▫i▫ā rām. Har har nām poṯ hai merī jinḏuṛī▫e gur kẖevat sabaḏ ṯarā▫i▫ā rām.

(Jan = servants) those who live in obedience to (har-i) the Almighty, they (liv = concentration) pay attention to Divine virtues and commands, and (ubrey = rise above) are saved – from vices in the world-ocean.

They have (bhaag vaddey) good fortune (dhur-i = from the source) bestowed by the Creator and (paaia) find the Almighty. (Har-i har-i naam-u) Divine virtues and commands are (pot) the ship, and the guru its (khevatt) sailor, who imparts Naam (sabad-i) with his teachings, and (taraaiaa) ferries the mortals across the world-ocean.

ਹਰਿ ਹਰਿ ਪੁਰਖੁ ਦਇਆਲੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਰ ਸਤਿਗੁਰ ਮੀਠ ਲਗਾਇਆ ਰਾਮ ॥ ਕਰਿ ਕਿਰਪਾ ਸੁਣਿ ਬੇਨਤੀ ਹਰਿ ਹਰਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਰਾਮ ॥੪॥੨॥

Har har purakẖ ḏa▫i▫āl hai merī jinḏuṛī▫e gur saṯgur mīṯẖ lagā▫i▫ā rām. Kar kirpā suṇ benṯī har har jan Nānak nām ḏẖi▫ā▫i▫ā rām. ||4||2||

(Har-i har-i) the Almighty, who (purakh-u = all pervasive) is present everywhere, is (daiaal-u) compassionate; by getting awareness of IT’s virtues with the guru’s teachings, one (lagaaia = seems) finds IT (meetth = sweet) lovable – and lives by Naam.

The Almighty (sun-i) listens to (beynti) the entreaties of the seekers and (kar-i kirpa) kindly motivates them (dhiaaia) to pay attention to (naam-u) Divine virtues and commands, says the fourth Nanak. 4. 2.