SGGS pp 732-734, Soohi M: 4, Shabads 5-11.

 

ਸੂਹੀ ਮਹਲਾ ੪ ਘਰੁ ੨                       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 4 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Soohi, (ghar-u 2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Naam-u or Divine commands is presen in the mind of every creature but is masked by other ideas. One who dispels other ideas with the guru’s guidance finds Naam within, i.e. becomes aware of the Spiritual consciousness. This is facilitated by joining holy congregation where virtues of God are recounted and learnt to emulate. This is the message of the fourth Guru in this Shabad.

 

ਗੁਰਮਤਿ ਨਗਰੀ ਖੋਜਿ ਖੋਜਾਈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈ ॥੧॥

Gurmaṯ nagrī kẖoj kẖojā▫ī.  Har har nām paḏārath pā▫ī. ||1||

 

(Gurmat-i = guru’s counsel) with the guru’s guidance, I (khoj-i) searched (nagri = town) in the mind, and (khojaaee) found this.

I (paaee) found (padaarath = substance) the treasure of awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty. 1.

 

ਮੇਰੈ ਮਨਿ ਹਰਿ ਹਰਿ ਸਾਂਤਿ ਵਸਾਈ ॥ ਤਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਖਿਨ ਅੰਤਰਿ ਗੁਰਿ ਮਿਲਿਐ ਸਭ ਭੁਖ ਗਵਾਈ ॥੧॥ ਰਹਾਉ ॥

Merai man har har sāʼnṯ vasā▫ī.  Ŧisnā agan bujẖī kẖin anṯar gur mili▫ai sabẖ bẖukẖ gavā▫ī. ||1|| rahā▫o.

 

Obedience to (har-i har-i) the Almighty has (vasaaee = caused to dwell) brought (saant-i) peace (meyrai) to my (man-i) mind.

(Agan-i) the fire of (tisna/trisna) craving/desires (bujhee) was quenched (antar-i) in (khin) an instant; (miliai) by meeting (gur-i) the guru – and following him to obey Divine commands, I achieved everything and – (sabh) all (bhukh = hunger) cravings (gavaaee = lost) have ended. 1.

(Rahaau) Dwell on this and contemplate.

 

ਹਰਿ ਗੁਣ ਗਾਵਾ ਜੀਵਾ ਮੇਰੀ ਮਾਈ ॥ ਸਤਿਗੁਰਿ ਦਇਆਲਿ ਗੁਣ ਨਾਮੁ ਦ੍ਰਿੜਾਈ ॥੨॥

Har guṇ gāvā jīvā merī mā▫ī.  Saṯgur ḏa▫i▫āl guṇ nām ḏariṛā▫ī. ||2||

 

Since (satigur-i) true guru (daiaal-i) kindly (drirraaee) created firm/clear understanding of (gun) virtues of (naam-u) the Almighty, I (jeeva) live, i.e. not fall prey to vices, by (gaava = sing) praising (gun-i) virtues of the Almighty, o (meyri) my (maaee) mother. 2.

 

ਹਉ ਹਰਿ ਪ੍ਰਭੁ ਪਿਆਰਾ ਢੂਢਿ ਢੂਢਾਈ ॥ ਸਤਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਈ ॥੩॥

Ha▫o har parabẖ pi▫ārā dẖūdẖ dẖūdẖā▫ī.  Saṯsangaṯ mil har ras pā▫ī. ||3||

 

(Hau) I (ddhhooddh-i) searched and (ddhooddhaaee) found (piaara) the Beloved (har-i) Almighty (prabh-u) Master within.

I (paaee) experienced this (ras-u) joy (mil-i) on joining (satsangat-i) the holy congregation – where the Almighty is praised. 3.

 

ਧੁਰਿ ਮਸਤਕਿ ਲੇਖ ਲਿਖੇ ਹਰਿ ਪਾਈ ॥ ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਮੇਲੈ ਹਰਿ ਭਾਈ ॥੪॥੧॥੫॥

Ḏẖur masṯak lekẖ likẖe har pā▫ī.  Gur Nānak ṯuṯẖā melai har bẖā▫ī. ||4||1||5||

 

(Har-i) the Almighty (paaee) is found by those who have it (likhey) written (leykh = writing, mastak-i = on forehead) in destiny (dhur-i) from the source, i.e. the Creator.

Guru Nanak (tutthaa) is pleased with them and (meylai) unites them to the Almighty. 4. 1. 5.

 

Note: Usually Nanak at the end of a Shabad indicates that embodiment of Guru Nanak as given in the heading of the Shabad as Mahala, like Mahala 4 in this Shabad would mean fourth Nanak. However, in some places ਨਾਨਕੁ has an Aunkarr under ਕ as in this case (ਕੁ). Aunkarr at the end denotes singular masculine according to Gurbani Viakaran/grammar. This means the first Guru, and conveys that all this is due to the guidance given by Guru Nanak.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਮਨਿ ਹਰਿ ਰੰਗੁ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੧॥

Sūhī mėhlā 4.  Har kirpā kare man har rang lā▫e.  Gurmukẖ har har nām samā▫e. ||1||

 

Composition of the fourth Guru in Raga Soohi.  When the Almighty (kripa = mercy, karey = bestows) is kind, IT (rang-u = colour, laaey = gives) imbues (man-i) the mind with love of (har-i) IT-self.

Such a person is one who (gurmukh-i) follows the guru and (samaaey) remains absorbed in, i.e. lives by, (naam-i) virtues of (har-i har-i) the Almighty. 1.

 

ਹਰਿ ਰੰਗਿ ਰਾਤਾ ਮਨੁ ਰੰਗ ਮਾਣੇ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨ ਰਾਤੀ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਣੇ ॥੧॥ ਰਹਾਉ ॥

Har rang rāṯā man rang māṇe.  Saḏā anand rahai ḏin rāṯī pūre gur kai sabaḏ samāṇe. ||1|| rahā▫o.

 

(Man-u) the mind/person, (raata) imbued with (rang-i) with love of the Almighty, (maaney) enjoys (rang) pleasure presence of (har-i) the Almighty within.

(Samaaney = absorbed) obeying (sabad-i = word) directions of (poorey) the perfect guru, s/he (sadaa) ever (rahai) remains (anand-i) in bliss (din) day and (raati) night. 1.

(Rahaau) dwell on this and contemplate

 

ਹਰਿ ਰੰਗ ਕਉ ਲੋਚੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰਮੁਖਿ ਰੰਗੁ ਚਲੂਲਾ ਹੋਈ ॥੨॥

Har rang ka▫o locẖai sabẖ ko▫ī.  Gurmukẖ rang cẖalūlā ho▫ī. ||2||

 

(Sabh-u koee) everyone (lochai) longs (kau = for) to receive (rang) pleasure of having the Almighty within, but only one (gurmukh-i) who follows the guru (hoi) gets this (chaloola) red (rang-u) colour – is imbued with love of the Almighty. 2.

 

ਮਨਮੁਖਿ ਮੁਗਧੁ ਨਰੁ ਕੋਰਾ ਹੋਇ ॥

Manmukẖ mugaḏẖ nar korā ho▫e.

 

(Manmukh-i) a self-willed (nar-u) person – does not follow the guru and (mugadh-u) the foolish person is (kora = un-bleached) not conditioned – to be dyed/imbued with Divine love.

 

Page 733

 

ਜੇ ਸਉ ਲੋਚੈ ਰੰਗੁ ਨ ਹੋਵੈ ਕੋਇ ॥੩॥

Je sa▫o locẖai rang na hovai ko▫e. ||3||

 

(Jey) if s/he (lochai = longs) thinks of (sau) a hundred ways, in (na koey) no way (rang-u) the love (hovai) comes, i.e. can never be imbued with Divine love.  3.

 

ਨਦਰਿ ਕਰੇ ਤਾ ਸਤਿਗੁਰੁ ਪਾਵੈ ॥ ਨਾਨਕ ਹਰਿ ਰਸਿ ਹਰਿ ਰੰਗਿ ਸਮਾਵੈ ॥੪॥੨॥੬॥

Naḏar kare ṯā saṯgur pāvai.  Nānak har ras har rang samāvai. ||4||2||6||

 

When the Almighty (karey) bestows (nadar-i) grace, (ta) then s/he (paavai) finds (satigur-u) the true guru, and by following the guru’s directions –

S/he (har-i = Divine, ras-u = taste) experiences the Almighty within, and (samaavai) remains (rang-i) imbued with love, of (har-i) the Almighty in IT’s love. 4. 2. 6.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਜਿਹਵਾ ਹਰਿ ਰਸਿ ਰਹੀ ਅਘਾਇ ॥ ਗੁਰਮੁਖਿ ਪੀਵੈ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Sūhī mėhlā 4.  Jihvā har ras rahī agẖā▫e.  Gurmukẖ pīvai sahj samā▫e. ||1||

 

Composition of the fourth Guru in Raga Soohi. (Jihva) the tongue (rahi) remains (aghaaey = satisfied) happy (ras-i) with the taste, i.e. uttering virtues of, (har-i) the Almighty.

(Gurmukh-i) by following the guru’s guidance one (sahj-i) naturally (peevai = drinks) utters and (samaaey = remains absorbed) emulates Divine virtues. 1.

 

ਹਰਿ ਰਸੁ ਜਨ ਚਾਖਹੁ ਜੇ ਭਾਈ ॥ ਤਉ ਕਤ ਅਨਤ ਸਾਦਿ ਲੋਭਾਈ ॥੧॥ ਰਹਾਉ ॥

Har ras jan cẖākẖahu je bẖā▫ī.  Ŧa▫o kaṯ anaṯ sāḏ lobẖā▫ī. ||1|| rahā▫o.

 

O (jan = people, bhaai = brothers) brethren, (jey) if once you (chaakhahu = taste) experience living by (har-i ras-u = Divine elixir) Naam, (tau) then you will (lobhaai) like (kat = which?) no other (saad-i) taste, i.e. other things. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਮਤਿ ਰਸੁ ਰਾਖਹੁ ਉਰ ਧਾਰਿ ॥ ਹਰਿ ਰਸਿ ਰਾਤੇ ਰੰਗਿ ਮੁਰਾਰਿ ॥੨॥

Gurmaṯ ras rākẖo ur ḏẖār.  Har ras rāṯe rang murār. ||2||

 

(Raakhah-u) keep (ras-u = elixir) Divine virtues (ur-i dhaar-i) in mind, (raatey) remaining imbued (har-i ras-i) with Divine experience (rang-i) in love (muraar-i) of the Almighty. 2.

 

ਮਨਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਨ ਜਾਇ ॥ ਹਉਮੈ ਕਰੈ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥੩॥

Manmukẖ har ras cẖākẖi▫ā na jā▫e.  Ha▫umai karai bahuṯī milai sajā▫e. ||3||

 

(Har-i ras-u = Naam) Divine experience (na jaaee) cannot (chaakhiaa = tasted) enjoyed (mamnukh-i) by a self-willed person; s/he (karai) acts in (haumai) ego and (milai) receives (bahuti) severe (sajaaey) punishment – by way of remaining in cycles of births and deaths. 3.

 

ਨਦਰਿ ਕਰੇ ਤਾ ਹਰਿ ਰਸੁ ਪਾਵੈ ॥ ਨਾਨਕ ਹਰਿ ਰਸਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੪॥੩॥੭॥

Naḏar kare ṯā har ras pāvai.  Nānak har ras har guṇ gāvai. ||4||3||7||

 

When the Almighty (nadar-i karey) bestows grace (ta) then one (paavai = finds) becomes aware of (har-i ras-i) Divine virtues; s/he (gaavai = sings) praises (gun) virtues and is (har-i ras-i) enjoying love of the Almighty, says fourth Nanak. 4. 3. 7.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ਘਰੁ ੬  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Composition of the fourth Guru

 

Sūhī mėhlā 4 gẖar 6   Ik▫oaʼnkār saṯgur parsāḏ.

 

in Raga Soohi, (ghar-u 6) to be sung to the sixth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: This Shabad says that those who ever remember, and live by, Naam or virtues and commands of the Almighty, attain the exalted status of overcoming temptations; they are respected in the world and find the Almighty. It gives examples of known devotees in this regard. The first is Bidar. He was the son of a housemaid and a devotee of the godhead Krishna of the Mahabharata. Krishna chose to stay with him in preference to king Duryodhana.

 

ਨੀਚ ਜਾਤਿ ਹਰਿ ਜਪਤਿਆ ਉਤਮ ਪਦਵੀ ਪਾਇ ॥ ਪੂਛਹੁ ਬਿਦਰ ਦਾਸੀ ਸੁਤੈ ਕਿਸਨੁ ਉਤਰਿਆ ਘਰਿ ਜਿਸੁ ਜਾਇ ॥੧॥

Nīcẖ jāṯ har japṯi▫ā uṯam paḏvī pā▫e.  Pūcẖẖahu biḏar ḏāsī suṯai kisan uṯri▫ā gẖar jis jā▫e. ||1||

 

Those of the so called (neech) low (jaat-i = caste) class (paaey) obtain (utam = sublime) exalted (padvi) status amongst the people (japtiaa) with remembrance/obedience of (har-i) the Almighty, i.e. by praising and emulating Divine virtues – and overcoming temptations.

(Poochhah-u) ask/know about Bidar, (sutai) the son of (daasi) a maid, in (jis-u) whose (ghar-i) house (kisan-u) Krishna the god-head (jaaey) went and (utriaa = landed) stayed. 1. 

 

ਹਰਿ ਕੀ ਅਕਥ ਕਥਾ ਸੁਨਹੁ ਜਨ ਭਾਈ ਜਿਤੁ ਸਹਸਾ ਦੂਖ ਭੂਖ ਸਭ ਲਹਿ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Har kī akath kathā sunhu jan bẖā▫ī jiṯ sahsā ḏūkẖ bẖūkẖ sabẖ lėh jā▫e. ||1|| rahā▫o.

 

O (jan = people, bhaaee = brothers) brethren, (sunh-u) listen to (katha = story) the stories (ki) of those with (akath = beyond saying/description) the indescribable experience of having (har-i) Almighty within, by (jit-u) which (sabh) all (sahsa) anxiety, (dookh) distress and (bhookh = hunger) craving, i.e. running after desires, (lah-i jaaey) is removed. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਵਿਦਾਸੁ ਚਮਾਰੁ ਉਸਤਤਿ ਕਰੇ ਹਰਿ ਕੀਰਤਿ ਨਿਮਖ ਇਕ ਗਾਇ ॥ ਪਤਿਤ ਜਾਤਿ ਉਤਮੁ ਭਇਆ ਚਾਰਿ ਵਰਨ ਪਏ ਪਗਿ ਆਇ ॥੨॥

Raviḏās cẖamār usṯaṯ kare har kīraṯ nimakẖ ik gā▫e.  Paṯiṯ jāṯ uṯam bẖa▫i▫ā cẖār varan pa▫e pag ā▫e. ||2||

 

Ravidas, (chamaar-u) the cobbler, (karey = does, ustat-i = praising) praised and (gaaey) sang (keerat-i = glory) virtues of the Almighty (ik = one) every (khin) moment, i.e. made it a practice.

From (jaat-i = caste) a class considered (patit) low by the society, he (bhaiaa) became one of (utam) exalted status and people of (chaar-i = four) all (varan) classes of society (aaey) came and (paey) fell at his (pag-i) feet – paid obeisance to him.

 

ਨਾਮਦੇਅ ਪ੍ਰੀਤਿ ਲਗੀ ਹਰਿ ਸੇਤੀ ਲੋਕੁ ਛੀਪਾ ਕਹੈ ਬੁਲਾਇ ॥ ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਪਿਠਿ ਦੇ ਛੋਡੇ ਹਰਿ ਨਾਮਦੇਉ ਲੀਆ ਮੁਖਿ ਲਾਇ ॥੩॥

Nāmḏe▫a parīṯ lagī har seṯī lok cẖẖīpā kahai bulā▫e.  Kẖaṯrī barāhmaṇ piṯẖ ḏe cẖẖode har nāmḏe▫o lī▫ā mukẖ lā▫e. ||3||

 

(Naamdeya) Namdev whom (lok-u) people (kahai = say, bulaaey = call) addressed as (chheepa) a fabric printer – considered low caste – (lagi) developed (preet-i = affection) devotion (seyti) to (har-i) the Almighty.

The Almighty (chhorrey = left) rejected and (pitth = back, dey = gave) turned IT’s back to the Khatris and Brahmins – considered high castes – and (mukh-i laaey = faced) blessed Naamdeo/Namdev. (Note: This is in context of the story that when Namdev was turned out of the temple by the high caste people, he went behind it to pray and the temple turned to where he was). 3.

 

ਜਿਤਨੇ ਭਗਤ ਹਰਿ ਸੇਵਕਾ ਮੁਖਿ ਅਠਸਠਿ ਤੀਰਥ ਤਿਨ ਤਿਲਕੁ ਕਢਾਇ ॥ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਕਉ ਅਨਦਿਨੁ ਪਰਸੇ ਜੇ ਕ੍ਰਿਪਾ ਕਰੇ ਹਰਿ ਰਾਇ ॥੪॥੧॥੮॥

Jiṯne bẖagaṯ har sevkā mukẖ aṯẖsaṯẖ ṯirath ṯin ṯilak kadẖā▫e.  Jan Nānak ṯin ka▫o an▫ḏin parse je kirpā kare har rā▫e. ||4||1||8||

 

(Jitney = as many) all (bhagat) the devotees and (seyvka = servants) seekers of (har-i) the Almighty that are; (atthsatth = sixty eight) all (teerath) pilgrim centers (tilak-u = frontal mark, mukh-i mark on face/forehead, kaddhaaey = apply) welcome and show respect to (tin) them, i.e. the pilgrim centres look forward to visits by the devotees – in other words learning in company of the devotees is spiritually more fruitful than going on pilgrimages.

(Jey) if (har-i = Almighty, raaey = King) the Sovereign Master (kripa karey) is kind to enable to meet the devotees; (jan-u) humble fourth Nanak shall (andin-u) always (parsey) touch their feet, i.e. serve and follow them. 4. 1. 8.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤਰਿ ਹਰਿ ਆਰਾਧਿਆ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿਆ ਲਿਖਤੁ ਲਿਲਾਰਾ ॥ ਤਿਨ ਕੀ ਬਖੀਲੀ ਕੋਈ ਕਿਆ ਕਰੇ ਜਿਨ ਕਾ ਅੰਗੁ ਕਰੇ

ਮੇਰਾ ਹਰਿ ਕਰਤਾਰਾ ॥੧॥

Sūhī mėhlā 4.  Ŧinĥī anṯar har ārāḏẖi▫ā jin ka▫o ḏẖur likẖi▫ā likẖaṯ lilārā. Ŧin kī bakẖīlī ko▫ī ki▫ā kare jin kā ang kare merā har karṯārā. ||1||

 

Composition of the fourth Guru in Raga Soohi. (Tinhi) only they (araadhiaa = remember, antar-i = within) keep in mind the Almighty (jin kau) in whose (likhat = writing, lilaara = forehead) destiny it is so (likhiaa) written.

(Kiaa) how can (koi) anyone, no one can, (bakheeli = backbiting, karey = do) find fault with those (jin ka) whose (ang) side (har-i) the Almighty (kartaara) Creator (meyra = my) of all (karey) takes, i.e. who are protected by the Almighty from committing transgressions. 1.

 

ਹਰਿ ਹਰਿ ਧਿਆਇ ਮਨ ਮੇਰੇ ਮਨ ਧਿਆਇ ਹਰਿ ਜਨਮ ਜਨਮ ਕੇ ਸਭਿ ਦੂਖ ਨਿਵਾਰਣਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Har har ḏẖi▫ā▫e man mere man ḏẖi▫ā▫e har janam janam ke sabẖ ḏūkẖ nivāraṇhārā. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (dhiaaey) remember (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty who (nivaaranhaara) removes from record of deeds and from the mind, (sabh-i) all (dookh) faults committed (janam janam) in birth after birth in the past. 1. 

(Rahaau) dwell on this and contemplate.

 

ਧੁਰਿ ਭਗਤ ਜਨਾ ਕਉ ਬਖਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਗਤਿ ਭੰਡਾਰਾ ॥ ਮੂਰਖੁ ਹੋਵੈ ਸੁ ਉਨ ਕੀ ਰੀਸ ਕਰੇ ਤਿਸੁ ਹਲਤਿ ਪਲਤਿ ਮੁਹੁ ਕਾਰਾ ॥੨॥

Ḏẖur bẖagaṯ janā ka▫o bakẖsi▫ā har amriṯ bẖagaṯ bẖandārā.  Mūrakẖ hovai so un kī rīs kare ṯis halaṯ palaṯ muhu kārā. ||2||

 

(Bhanddaara = storehouse) abundant awareness of (amrit = nectar) life-giving virtues and commands of (har-i) the Almighty (bakhsiaa) is bestowed (kau) to (bhagat janaa) the devotees (dhur-i = from source) by the Creator.

Anyone who lack devotion, (su) that person (hovai) is (moorakh-u) foolish to (rees karey) copy (un ki = their) them; (tis-u) his/her (muh-u) face (kaara) is blackened, i.e. s/he is disgraced (halat-i) here and (palat-i) in the hereafter. 2.

 

ਸੇ ਭਗਤ ਸੇ ਸੇਵਕਾ ਜਿਨਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ॥ ਤਿਨ ਕੀ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਸਿਰਿ ਨਿੰਦਕ ਕੈ ਪਵੈ ਛਾਰਾ ॥੩॥

Se bẖagaṯ se sevkā jinā har nām pi▫ārā.  Ŧin kī sevā ṯe har pā▫ī▫ai sir ninḏak kai pavai cẖẖārā. ||3||

 

Those (jina) to whom Naam is (piaara) dear, i.e. who remember and practice Divine virtues and commands, (sey) they are indeed (bhagat) devotees and (seyvka) seekers.

With (tin ki) their (seyva) service, i.e. by following their example, (har-i) the Almighty (paaeeaai) is found; and (nindak = slanderer) anyone who slanders them, (chhaara) dust (pavai) is put (sir-i) on his/her head, i.e. is disgraced in the world and in the hereafter. 3.

 

ਜਿਸੁ ਘਰਿ ਵਿਰਤੀ ਸੋਈ ਜਾਣੈ ਜਗਤ ਗੁਰ ਨਾਨਕ ਪੂਛਿ ਕਰਹੁ ਬੀਚਾਰਾ ॥ ਚਹੁ ਪੀੜੀ ਆਦਿ ਜੁਗਾਦਿ ਬਖੀਲੀ ਕਿਨੈ ਨ ਪਾਇਓ ਹਰਿ ਸੇਵਕ ਭਾਇ ਨਿਸਤਾਰਾ ॥੪॥੨॥੯॥

Jis gẖar virṯī so▫ī jāṇai jagaṯ gur Nānak pūcẖẖ karahu bīcẖārā.  Cẖahu pīṛī āḏ jugāḏ bakẖīlī kinai na pā▫i▫o har sevak bẖā▫e nisṯārā. ||4||2||9||

 

Only one (jis) in whose (ghar = home) family this (virti) happens, (soee) that person (jaanai) knows the experience; you can (poochh) ask (jagat gur = guru of the world) the guru of all humanity, Guru Nanak, i.e. see Sikh History, and then (karah-u beechaara) reflect on what happened.

(Aadi) right from the beginning and (jugaadi = through ages) through (chah-u peeri) four generations, (kinai na) no one (paaio) obtained – the high status of the guru – through (bakheeli = backbiting) slander/jealousy but obtained (nistaara) emancipation from vices – and became guru – through (seyvak bhaaey) loving service/obedience of (har-i) the Almighty. 4. 2. 9.

 

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Note: In this Shabad, the fourth Guru emphasizes the need to be aware of and practice Naam, i.e. emulate Divine virtues and obey Divine commands, in order not to stray off the path towards attainment of the goal of human birth to unite with the Creator.

 

ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਜਿਥੈ ਹਰਿ ਆਰਾਧੀਐ ਤਿਥੈ ਹਰਿ ਮਿਤੁ ਸਹਾਈ ॥

Sūhī mėhlā 4.  Jithai har ārāḏẖī▫ai ṯithai har miṯ sahā▫ī.

 

Composition of the fourth Guru in Raga Soohi. (Jithai) wherever (har-i) the Almighty (aaraadheeai) is invoked, (tithai) there (mit-u) the friend Almighty (sahaaee) helps, i.e. whoever keeps in mind, and acts by, Divine virtues and commands attains the goal.

 

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ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਮਨਿ ਵਸੈ ਹੋਰਤੁ ਬਿਧਿ ਲਇਆ ਨ ਜਾਈ ॥੧॥

Gur kirpā ṯe har man vasai horaṯ biḏẖ la▫i▫ā na jā▫ī. ||1||

 

But (har-i) the Almighty (vasai = dwells) is remembered (man-i) in the mind (tey) with (kirpa) kindness of the guru, i.e. it is by following the guru’s teachings that vices are driven out and the Almighty remembered within; the Almighty (na jaaee) cannot be (laiaa) taken in mind by any (horat-u) other means. 1.

 

ਹਰਿ ਧਨੁ ਸੰਚੀਐ ਭਾਈ ॥ ਜਿ ਹਲਤਿ ਪਲਤਿ ਹਰਿ ਹੋਇ ਸਖਾਈ ॥੧॥ ਰਹਾਉ ॥

Har ḏẖan sancẖī▫ai bẖā▫ī.  Jė halaṯ palaṯ har ho▫e sakẖā▫ī. ||1|| rahā▫o.

 

O (bhaai) brethren, we should (sancheeai) collect, i.e. be aware of and practice, (dhan-u) the wealth of virtues and commands of (har-i) the Almighty (j-i) who (hoey) is (sakhaai) helpful (halat-i) here and (palat-i) in the hereafter. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤਸੰਗਤੀ ਸੰਗਿ ਹਰਿ ਧਨੁ ਖਟੀਐ ਹੋਰ ਥੈ ਹੋਰਤੁ ਉਪਾਇ ਹਰਿ ਧਨੁ ਕਿਤੈ ਨ ਪਾਈ ॥ ਹਰਿ ਰਤਨੈ ਕਾ ਵਾਪਾਰੀਆ ਹਰਿ ਰਤਨ ਧਨੁ ਵਿਹਾਝੇ ਕਚੈ ਕੇ ਵਾਪਾਰੀਏ ਵਾਕਿ ਹਰਿ ਧਨੁ ਲਇਆ ਨ ਜਾਈ ॥੨॥

Saṯsangṯī sang har ḏẖan kẖatī▫ai hor thai horaṯ upā▫e har ḏẖan kiṯai na pā▫ī.  Har raṯnai kā vapārī▫ā har raṯan ḏẖan vihājẖe kacẖai ke vāpārī▫e vāk har ḏẖan la▫i▫ā na jā▫ī. ||2||

 

(Dhan-u) the wealth of awareness of virtues and commands of (har-i) the Almighty (khatteeai) is earned (sang-i = with) by participating in (satsangti) holy congregation; this (dhan-u = wealth) awareness is not (paaee) obtained at any (hor) other (thai) place or by (horat-u) any other (upaaey) efforts.

Those who (vihaajey = buy) acquire awareness of (har-i ratnai = Divine jewel) Divine virtues and commands, they (vaapaareea = dealers) conduct themselves by (har-i = Divine, ratan = jewel) Divine virtues and commands; it (na jaaee) cannot (laiaa) be obtained (vaak-i = with words of) from (vaapaareeay) dealers (kachai = of glass) artificial jewellery, i.e. impostor gurus. 2.

 

ਹਰਿ ਧਨੁ ਰਤਨੁ ਜਵੇਹਰੁ ਮਾਣਕੁ ਹਰਿ ਧਨੈ ਨਾਲਿ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਹਰਿ ਭਗਤੀ ਹਰਿ ਲਿਵ ਲਾਈ ॥ ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥ ਹਲਤਿ ਪਲਤਿ ਹਰਿ ਧਨੈ ਕੀ ਭਗਤਾ ਕਉ ਮਿਲੀ ਵਡਿਆਈ ॥੩॥

Har ḏẖan raṯan javehar māṇak har ḏẖanai nāl amriṯ velai vaṯai har bẖagṯī har liv lā▫ī.  Har ḏẖan amriṯ velai vaṯai kā bīji▫ā bẖagaṯ kẖā▫e kẖaracẖ rahe nikẖutai nāhī.  Halaṯ palaṯ har ḏẖanai kī bẖagṯā ka▫o milī vadi▫ā▫ī. ||3||

 

(Dhan-u) the wealth of awareness of (har-i) Divine virtues and commands is valuable like the precious stones Ratan, Javaahar and Maanak; (bhagti) the devotees (liv laaee) focus on (har-i) the Almighty (vatai/vatar = moisture in soil for sowing) at the suitable time of (amrit = ambrosial, veylai = time) morning with (har-i dhanai) awareness of Divine virtues and commands.

(Bhagat) the devotees (khaaey = eat) reap the crop (beejiaa) sown (amrit-u veylai) in the ambrosial hours of the morning, i.e. enjoy leading life free of vices by reflecting on Divine commands in the morning; they (kharch-i rahey = spend) share with others, but (har-i dhan-u) Divine wealth/awareness of Divine virtues and commands is not (nikhuttey) exhausted.

(Bhagta) the devotees (mili) receive (vaddiaaeei) glory both (halat-i) here and (palat-i) in the hereafter (ki) due to living by (har-i dhanai) Divine wealth/virtues. 3.

 

ਹਰਿ ਧਨੁ ਨਿਰਭਉ ਸਦਾ ਸਦਾ ਅਸਥਿਰੁ ਹੈ ਸਾਚਾ ਇਹੁ ਹਰਿ ਧਨੁ ਅਗਨੀ ਤਸਕਰੈ ਪਾਣੀਐ ਜਮਦੂਤੈ ਕਿਸੈ ਕਾ ਗਵਾਇਆ ਨ ਜਾਈ ॥ ਹਰਿ ਧਨ ਕਉ ਉਚਕਾ ਨੇੜਿ ਨ ਆਵਈ ਜਮੁ ਜਾਗਾਤੀ ਡੰਡੁ ਨ ਲਗਾਈ ॥੪॥

Har ḏẖan nirbẖa▫o saḏā saḏā asthir hai sācẖā ih har ḏẖan agnī ṯaskarai pāṇī▫ai jamḏūṯai kisai kā gavā▫i▫ā na jā▫ī.  Har ḏẖan ka▫o ucẖkā neṛ na āvī jam jāgāṯī dand na lagā▫ī. ||4||

 

(Har-i dhan-u) the wealth of Divine virtues and commands is (asthir-u) unshakable and (saachaa) eternal; it makes one (nirbhau) fearless; (ihu) this (dhan-u) wealth is not (gavaaiaa) lost (kisai ka) by anyone to (agni) fire, (taskarai) a thief, (paaneeai) water/floods, and (jamdootai) the agent of Divine justice.

(Uchakaa = lifter) a robber, i.e. the vices do not (aavaee) come (neyrr-i) near (kau) to one who has Divine wealth – awareness of Naam; and with this wealth (jaagaati) the taxman, (jam-u) the agent of Divine justice, does not (lagaai) impose any (ddandd-u) penalty. 4.

 

ਸਾਕਤੀ ਪਾਪ ਕਰਿ ਕੈ ਬਿਖਿਆ ਧਨੁ ਸੰਚਿਆ ਤਿਨਾ ਇਕ ਵਿਖ ਨਾਲਿ ਨ ਜਾਈ ॥ ਹਲਤੈ ਵਿਚਿ ਸਾਕਤ ਦੁਹੇਲੇ ਭਏ ਹਥਹੁ ਛੁੜਕਿ ਗਇਆ ਅਗੈ ਪਲਤਿ ਸਾਕਤੁ ਹਰਿ ਦਰਗਹ ਢੋਈ ਨ ਪਾਈ ॥੫॥

Sākṯī pāp kar kai bikẖi▫ā ḏẖan sancẖi▫ā ṯinā ik vikẖ nāl na jā▫ī.  Halṯai vicẖ sākaṯ ḏuhele bẖa▫e hathahu cẖẖuṛak ga▫i▫ā agai palaṯ sākaṯ har ḏargėh dẖo▫ī na pā▫ī. ||5||

 

(Saakti = worshippers of Shakti) those who forget the Almighty (sanchiaa) collect (bikhiaa = poison) transitory (dhan-u) wealth (kar-i kai) by using (paap = transgressions) unfair means; this wealth does not (jaai) go (naal-i) with (tina) them even (ik) one (vikh) step – and is left behind on death.

Such (saakat) materialists (bhaey) are (duheyley) uncomfortable as this wealth (chhurrak–i gaiaa) slips (hathah-u) from their hands, i.e. no longer belongs to them on death; and (agai) ahead (palat-i) in the hereafter (saakat-u) a materialist does not (paaee) receive (ddhoee) support, i.e. is not accepted for union with the Almighty. 5.

 

ਇਸੁ ਹਰਿ ਧਨ ਕਾ ਸਾਹੁ ਹਰਿ ਆਪਿ ਹੈ ਸੰਤਹੁ ਜਿਸ ਨੋ ਦੇਇ ਸੁ ਹਰਿ ਧਨੁ ਲਦਿ ਚਲਾਈ ॥ ਇਸੁ ਹਰਿ ਧਨੈ ਕਾ ਤੋਟਾ ਕਦੇ ਨ ਆਵਈ ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਸੋਝੀ ਪਾਈ ॥੬॥੩॥੧੦॥

Is har ḏẖan kā sāhu har āp hai sanṯahu jis no ḏe▫e so har ḏẖan laḏ cẖalā▫ī.  Is har ḏẖanai kā ṯotā kaḏe na āvī jan Nānak ka▫o gur sojẖī pā▫ī. ||6||3||10||

 

O (santahu) seekers, (saah-u = financier) the source of (is-u) this, (har-i dhan = Divine wealth) the Divine virtues is (har-i) the Almighty (aap-i) IT-self; one (no) to (jis) whom IT (dey-i) gives, (su) that person (lad) loads and (chaalaai) drives away with, i.e. acquires awareness of (har-i dhan-u) Divine virtues.

There is (kadey na) never any (totta) shortage (aavaee) experienced (ka) of (is-u) this (har-i dhanai) Divine wealth, i.e. it is available under all circumstances; (gur-i) the guru has (paai) imparted this (sojhi) awareness (kau) to (jan) humble fourth Nanak. 6. 3. 10.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਜਿਸ ਨੋ ਹਰਿ ਸੁਪ੍ਰਸੰਨੁ ਹੋਇ ਸੋ ਹਰਿ ਗੁਣਾ ਰਵੈ ਸੋ ਭਗਤੁ ਸੋ ਪਰਵਾਨੁ ॥ ਤਿਸ ਕੀ ਮਹਿਮਾ ਕਿਆ ਵਰਨੀਐ ਜਿਸ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਹਰਿ ਪੁਰਖੁ ਭਗਵਾਨੁ ॥੧॥
Sūhī mėhlā 4.  Jis no har suparsan ho▫e so har guṇā ravai so bẖagaṯ so parvān.  Ŧis kī mahimā ki▫ā varnī▫ai jis kai hirḏai vasi▫ā har purakẖ bẖagvān. ||1||  

Composition of the fourth Guru in Raga Soohi. One (no) to (jis) whom (har-i) the Almighty (hoey) is (suprasamn-u) well pleased, (so) that person (ravai = utters) remembers and emulates (gunaa) virtues of (har-i) the Almighty; such (bhagat-u) a devotee (parvaan-u) is approved by the Almighty.

(Kia) what other (mahima = glory) virtue do we need to (varneeai) mention of one (jis kai) in whose (hirdai) heart (purakh-u) the all-pervasive (bhagvaan-u) Master (vasiaa) dwells. 1.

 

ਗੋਵਿੰਦ ਗੁਣ ਗਾਈਐ ਜੀਉ ਲਾਇ ਸਤਿਗੁਰੂ ਨਾਲਿ ਧਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Govinḏ guṇ gā▫ī▫ai jī▫o lā▫e saṯgurū nāl ḏẖi▫ān. ||1|| rahā▫o.

 

O (jeeo) revered friends, let us (gaaeeai = sing) praise (gun) virtues of (govind) the Master of the universe, (laaey) putting our (dhiaan) attention (naal-i = with) on teachings of (satiguru) the true guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੋ ਸਤਿਗੁਰੂ ਸਾ ਸੇਵਾ ਸਤਿਗੁਰ ਕੀ ਸਫਲ ਹੈ ਜਿਸ ਤੇ ਪਾਈਐ ਪਰਮ ਨਿਧਾਨੁ ॥ ਜੋ ਦੂਜੈ ਭਾਇ ਸਾਕਤ ਕਾਮਨਾ ਅਰਥਿ ਦੁਰਗੰਧ ਸਰੇਵਦੇ ਸੋ ਨਿਹਫਲ ਸਭੁ ਅਗਿਆਨੁ ॥੨॥

So saṯgurū sā sevā saṯgur kī safal hai jis ṯe pā▫ī▫ai param niḏẖān.  Jo ḏūjai bẖā▫e sākaṯ kāmnā arath ḏurganḏẖ sarevḏe so nihfal sabẖ agi▫ān. ||2||

 

(So) that is the true guru and that (seyva) service to the true guru, i.e. following those teachings, (hai) is (saphal) fruitful (tey) by (jis) which we (paaeeai) obtain (param) the supreme (nidhaan-u) treasure, i.e. awareness of Divine virtues.

Those (saakat) material seekers (jo) who, having (doojai) other (bhaaey) ideas, (sareyvdey = serve) pursue (durgandh = foul smell) vices, their efforts are put due to (agiaa-u) ignorance, and are (nihphal) fruitless. 2.

 

ਜਿਸ ਨੋ ਪਰਤੀਤਿ ਹੋਵੈ ਤਿਸ ਕਾ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਸੋ ਪਾਵੈ ਦਰਗਹ ਮਾਨੁ ॥ ਜੋ ਬਿਨੁ ਪਰਤੀਤੀ ਕਪਟੀ ਕੂੜੀ ਕੂੜੀ ਅਖੀ ਮੀਟਦੇ ਉਨ ਕਾ ਉਤਰਿ ਜਾਇਗਾ ਝੂਠੁ ਗੁਮਾਨੁ ॥੩॥
Jis no parṯīṯ hovai ṯis kā gāvi▫ā thā▫e pavai so pāvai ḏargėh mān.  Jo bin parṯīṯī kaptī kūṛī kūṛī akẖī mītḏe un kā uṯar jā▫igā jẖūṯẖ gumān. ||3||

 

One (jis no) who (hovai = be) has (parteet-i) faith, (gaaviaa = singing) worship by (tis) that person (thaa-e pavai = finds place) is accepted and (so) s/he (paavai) receives (maan-u) honor (dargah) in Divine court, i.e. is accepted for union by the Creator.

But those (jo) who (bin-u = without) have no (parteeti) faith, (kaptti) deceitfully (koorri koorri = falsely) pretend and (meettdey) close their (akhi) eyes, (un ka) their (jhootth-u) false (gumaan-u) pride of being devotees (utar-i = removed, jaa-ega = shall be) will be removed – when confronted with their deeds by the agent of Divine justice. 3.

 

ਜੇਤਾ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ਤੂੰ ਅੰਤਰਜਾਮੀ ਪੁਰਖੁ ਭਗਵਾਨੁ ॥ ਦਾਸਨਿ ਦਾਸੁ ਕਹੈ ਜਨੁ ਨਾਨਕੁ ਜੇਹਾ ਤੂੰ ਕਰਾਇਹਿ ਤੇਹਾ ਹਉ ਕਰੀ ਵਖਿਆਨੁ ॥੪॥੪॥੧੧॥

Jeṯā jī▫o pind sabẖ ṯerā ṯūʼn anṯarjāmī purakẖ bẖagvān.  Ḏāsan ḏās kahai jan Nānak jehā ṯūʼn karā▫ihi ṯehā ha▫o karī vakẖi▫ān. ||4||4||11||

 

(Jeyta = as much) every (jeeo) soul and (pindd-u) body is (teyra = your) created by You, (too-n) You are (purakh-u) the all-pervasive (bhagvaan-u) Master (antarjaami) knowing all minds – and guiding them.

(Jan-u) the humble fourth Nanak, (daas-u) the servant of Your (daasan) servants, (kahai = says) submits: (Jeyha) as (too’n) You (karaa-ih-i) cause me to do (teyha) that way (hau) I (kar-i) give (vakhiaan-u = speech) discourse – of Your virtues. 4. 4. 11.