SGGS pp 880-881, Raamkali M: 3 and 4.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāmkalī mėhlā 3 gẖar 1.

 

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

 

Note: This Shabad deals with the commonly held belief that human conduct changes with time in the context of the four ages according to Hindu belief. They are Satyug, Treyta Yug, Duaapar Yug and Kal-i Yug and are mentioned in this Shabad. However, the Guru says that Naam, i.e. Divine virtues and commands, the Divine laws of nature, do not change with time and are ever the same. The guru’s guidance to be aware of this and guide our conduct is needed at all times.

 

ਸਤਜੁਗਿ ਸਚੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਘਰਿ ਘਰਿ ਭਗਤਿ ਗੁਰਮੁਖਿ ਹੋਈ ॥ ਸਤਜੁਗਿ ਧਰਮੁ ਪੈਰ ਹੈ ਚਾਰਿ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋ ਬੀਚਾਰਿ ॥੧॥

Saṯjug sacẖ kahai sabẖ ko▫ī.  Gẖar gẖar bẖagaṯ gurmukẖ ho▫ī.  Saṯjug ḏẖaram pair hai cẖār.  Gurmukẖ būjẖai ko bīcẖār. ||1||

 

It is believed that (sabh-u koee) everyone (kahai) speaks – and lives by – (sach-u) the truth in (satyug) the age of truth; (bhagat-i= devotion) obedience to God is (hoee) practiced (ghar-i ghar-i = in every home) by everyone

In this age (dharam-u = dutiful-ness) human conduct stands on all (chaar-i) four feet, i.e. everyone has faith only in One God and is steady in virtuous conduct; but (ko) some rare person (beechaar-i) contemplates and (boojhai) understands this conduct (gurmukh-i) with the guru’s guidance. 1.

 

ਜੁਗ ਚਾਰੇ ਨਾਮਿ ਵਡਿਆਈ ਹੋਈ ॥ ਜਿ ਨਾਮਿ ਲਾਗੈ ਸੋ ਮੁਕਤਿ ਹੋਵੈ ਗੁਰ ਬਿਨੁ ਨਾਮੁ ਨ ਪਾਵੈ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Jug cẖāre nām vadi▫ā▫ī ho▫ī.  Jė nām lāgai so mukaṯ hovai gur bin nām na pāvai ko▫ī. ||1|| rahā▫o.

 

(Vaddiaaee) glory (naam-i) of Naam (hoee) is (chaarey) in all four ages, i.e. Divine virtues and commands do not change with time, – saying that conduct is good only in Sat Yug is not right.

(J-i) one who (laagai = attaches) engages in living (naam-i) by Naam, (so) that person (hovai) is (mukat-i) freed of vices in the world-play; further, (na koee) none can (paavai) obtain awareness of Naam (bin-u) without (gur) the guru – in any age. 1.

(Rahaau) pause and reflect on this.

 

ਤ੍ਰੇਤੈ ਇਕ ਕਲ ਕੀਨੀ ਦੂਰਿ ॥ ਪਾਖੰਡੁ ਵਰਤਿਆ ਹਰਿ ਜਾਣਨਿ ਦੂਰਿ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੋਝੀ ਹੋਈ ॥ ਅੰਤਰਿ ਨਾਮੁ ਵਸੈ ਸੁਖੁ ਹੋਈ ॥੨॥

Ŧareṯai ik kal kīnī ḏūr.  Pakẖand varṯi▫ā har jāṇan ḏūr.  Gurmukẖ būjẖai sojẖī ho▫ī.  Anṯar nām vasai sukẖ ho▫ī. ||2||

 

It is believed that (treytai = in age of three virtues) in Treyta Yug, (ik) one (kal = skill) virtue – out of the four – is (keenee = made, door-i = far) given up. People (jaanan-i) perceive (har-i) the Almighty (door-i) far, i.e. commands of the Almighty are forgotten and (paakhand-u) pretense (vartiaa = happening) practiced – to show piety.

One who (boojhai) understands (gumukh-i) the guru’s teachings, (hoee) obtains (sojhi) awareness of Naam; then Naam (vasai) abides (antar-i) within – one lives by it – and (sukh-u) peace (hoee) is attained. 2.

 

ਦੁਆਪੁਰਿ ਦੂਜੈ ਦੁਬਿਧਾ ਹੋਇ ॥ ਭਰਮਿ ਭੁਲਾਨੇ ਜਾਣਹਿ ਦੋਇ ॥ ਦੁਆਪੁਰਿ ਧਰਮਿ ਦੁਇ ਪੈਰ ਰਖਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਤ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ॥੩॥

Ḏu▫āpur ḏūjai ḏubiḏẖā ho▫e.  Bẖaram bẖulāne jāṇėh ḏo▫e.  Ḏu▫āpur ḏẖaram ḏu▫e pair rakẖā▫e.  Gurmukẖ hovai ṯa nām driṛ▫ā▫e. ||3||

 

The belief is that (duaapur-i = in the age of two virtues) in Duaapar Yug, one – forgets the Almighty, has (doojai) other ideas, and practices (dubidha) duality; (bhulaaney) misled (bharma-i) by delusion one (jaanah-i) perceives (doey) others capable rather than the Almighty alone.

(Duaapar-i) in Duaapar Yug (duey) two (pair = feet)) virtues – out of four – (dharam-i) of conduct (rakhaaey = are kept) remain – people conduct themselves with two of the four virtues. If one (hovai) becomes (gurmukh-i) a follower of the guru, then s/he (drirraaey) has firm commitment to Naam. 3.

 

ਕਲਜੁਗਿ ਧਰਮ ਕਲਾ ਇਕ ਰਹਾਏ ॥ ਇਕ ਪੈਰਿ ਚਲੈ ਮਾਇਆ ਮੋਹੁ ਵਧਾਏ ॥ ਮਾਇਆ ਮੋਹੁ ਅਤਿ ਗੁਬਾਰੁ ॥ ਸਤਗੁਰੁ ਭੇਟੈ ਨਾਮਿ ਉਧਾਰੁ ॥੪॥

Kaljug ḏẖaram kalā ik rahā▫e.  Ik pair cẖalai mā▫i▫ā moh vaḏẖā▫e.  Mā▫i▫ā moh aṯ gubār.  Saṯgur bẖetai nām uḏẖār. ||4||

 

It is said that (Kalijug-i = in the age of conflict/duality) in Kal-i Yug only (ik) one (kalaa = skill) virtue of (dharam) conduct (rahaaey) is left; one (chalai = walks) conducts the self by (ik) one (pair-i = foot) one virtue (vadhaaey) increasing (moh-u) attachment to (maaiaa) the world-play.

(Moh-u) attachment to (maaiaa) the world-play creates (at-i = very) pitch (gubaar-u) darkness, i.e. makes one blind to the purpose of human life – to attain union with the Almighty; one who (bheyttai) finds (satigur-u) the true guru and follows his teachings of living (naam-i) by Naam or Divine virtues and commands, (udhaar-i) is saved from attachment to the world-play in every age. 4.

 

Note: The next two stanzas give Gurmat – the guru’s teaching – on the subject.

 

ਸਭ ਜੁਗ ਮਹਿ ਸਾਚਾ ਏਕੋ ਸੋਈ ॥ ਸਭ ਮਹਿ ਸਚੁ ਦੂਜਾ ਨਹੀ ਕੋਈ ॥ ਸਾਚੀ ਕੀਰਤਿ ਸਚੁ ਸੁਖੁ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਵਖਾਣੈ ਕੋਈ ॥੫॥
Sabẖ jug mėh sācẖā eko so▫ī.  Sabẖ mėh sacẖ ḏūjā nahī ko▫ī.  Sācẖī kīraṯ sacẖ sukẖ ho▫ī.  Gurmukẖ nām vakẖāṇai ko▫ī. ||5||

 

(Soee = that) the same (saachaa) Eternal Master is present (mah-i) in (sabh) all (jug) ages; (sach-u) the Eternal is present (mah-i) in (sabh) all, not (koee) any (dooja = second) other – in any age.

(Sach-u = true) lasting (sukh-u) peace/comfort (hoee) is attained (keerat-i) by praising Divine virtues and emulating them; (koee) some rare person (gurmukh-i) guided by the guru (vakhaanai = utters) remembers (naam-u) Divine virtues and commands, and lives by them. 5.

 

ਸਭ ਜੁਗ ਮਹਿ ਨਾਮੁ ਊਤਮੁ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥ ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਨਾਮਿ ਵਡਿਆਈ ਹੋਈ ॥੬॥੧॥

Sabẖ jug mėh nām ūṯam ho▫ī.  Gurmukẖ virlā būjẖai ko▫ī.  Har nām ḏẖi▫ā▫e bẖagaṯ jan so▫ī.  Nānak jug jug nām vadi▫ā▫ī ho▫ī. ||6||1||

 

 Practice of (naam-u) Divine virtues and commands (hoee) is (ootam-u) sublime (mah-i) in (sabh) all (jug) ages. (Koee) some rare person (boojhai) understands this (gurmukh-i) with the guru’s guidance.

(Soee) that person alone is called (bhagat-u = devotee, jan = person) a devotee who (dhiaaee) pays attention to (naam-u) virtues and commands of (har-i) the Almighty. (Vaddiaaee) glory (hoee) is obtained through living (naam-i) by Naam (jug-i jug-i) in all ages, says third Nanak. 6. 1.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੪ ਘਰੁ ੧      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāmkalī mėhlā 4 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਵਡਭਾਗੀ ਤਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਨਾਮੁ ਜਪਤ ਨਾਮੇ ਸੁਖੁ ਪਾਵੈ ਹਰਿ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵੈ ॥੧॥

Je vad bẖāg hovėh vadbẖāgī ṯā har har nām ḏẖi▫āvai.  Nām japaṯ nāme sukẖ pāvai har nāme nām samāvai. ||1||

 

(Jey) if (vaddbhaagi) a fortunate person (hovah-i) has (vadd bhaag) good fortune, (ta) then s/he (dhiaavai) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty.

(Japat) by remembering (naam-u) Divine virtues and commands and (naamey) living by Naam s/he (paavai) attains (sukh-u) peace by being (samaavai) absorbed (naam-i) in Naam – the Almighty – (naamey) through practice of Naam. 1.

 

ਗੁਰਮੁਖਿ ਭਗਤਿ ਕਰਹੁ ਸਦ ਪ੍ਰਾਣੀ ॥ ਹਿਰਦੈ ਪ੍ਰਗਾਸੁ ਹੋਵੈ ਲਿਵ ਲਾਗੈ ਗੁਰਮਤਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ bẖagaṯ karahu saḏ parāṇī.  Hirḏai pargās hovai liv lāgai gurmaṯ har har nām samāṇī. ||1|| rahā▫o.

 

O (praani) mortal, (sad) ever (karahu) practice (bhagat-i = devotion) living by Divine virtues and commands.

When (pargaas-u) enlightenment (hovai = haapens) comes (gurmat-i) with the guru’s counsel, (liv = attention, laagai = fixed) one attains concentration, and (samaani) is absorbed (naam-i) in Naam of (har-i har-i) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਹੀਰਾ ਰਤਨ ਜਵੇਹਰ ਮਾਣਕ ਬਹੁ ਸਾਗਰ ਭਰਪੂਰੁ ਕੀਆ ॥ ਜਿਸੁ ਵਡ ਭਾਗੁ ਹੋਵੈ ਵਡ ਮਸਤਕਿ ਤਿਨਿ ਗੁਰਮਤਿ ਕਢਿ ਕਢਿ ਲੀਆ ॥੨॥

Hīrā raṯan javehar māṇak baho sāgar bẖarpūr kī▫ā.  Jis vad bẖāg hovai vad masṯak ṯin gurmaṯ kadẖ kadẖ lī▫ā. ||2||

 

The Almighty (keeaa = made, bahrpoor-i = filled) has placed (bah-u = numerous) plenty of  (heera = diamonds, ratan = jewels, javeyhar/javaahar = emeralds) the priceless Divine virtues in (saagar = sea) the human mind; one who has (vadd) great (vadd bhaag-u) good fortune written (mastak-i = on forehead) in destiny, (tin) that person (kadhh-i kaddh-i laaeaa) keeps taking out the jewels etc, i.e. remains aware of, and lives by, Naam (gurmat-i) with the guru’s counsel/guidance. 2.

 

ਰਤਨੁ ਜਵੇਹਰੁ ਲਾਲੁ ਹਰਿ ਨਾਮਾ ਗੁਰਿ ਕਾਢਿ ਤਲੀ ਦਿਖਲਾਇਆ ॥ ਭਾਗਹੀਣ ਮਨਮੁਖਿ ਨਹੀ ਲੀਆ ਤ੍ਰਿਣ ਓਲੈ ਲਾਖੁ ਛਪਾਇਆ ॥੩॥

Raṯan javehar lāl har nāmā gur kādẖ ṯalī ḏikẖlā▫i▫ā.  Bẖāghīṇ manmukẖ nahī lī▫ā ṯariṇ olai lākẖ cẖẖapā▫i▫ā. ||3||

 

(Gur-i) the guru (kaaddh-i) brings out from within, i.e. imparts awareness of (ratan-u = jewel, javeyhar-u = emerald, and laal-u = ruby) the priceless (har-i naama) Divine virtues and commands, and (dikhlaaiaa) shows by placing (tali) on palm of the hand, i.e. imparts awareness of Naam.

(Manmukh-i = self-willed) those who do not follow the guru are (bhaag-heen) unfortunate; they do not (leeaa = take) get awareness as (laakkh-u = one hundred thousand) priceless Naam (chhapaaiaa) remains hidden behind (trin = straw) the worthless thoughts of attachments to the world-play. 3.

 

ਮਸਤਕਿ ਭਾਗੁ ਹੋਵੈ ਧੁਰਿ ਲਿਖਿਆ ਤਾ ਸਤਗੁਰੁ ਸੇਵਾ ਲਾਏ ॥ ਨਾਨਕ ਰਤਨ ਜਵੇਹਰ ਪਾਵੈ ਧਨੁ ਧਨੁ ਗੁਰਮਤਿ ਹਰਿ ਪਾਏ ॥੪॥੧॥

Masṯak bẖāg hovai ḏẖur likẖi▫ā ṯā saṯgur sevā lā▫e.  Nānak raṯan javehar pāvai ḏẖan ḏẖan gurmaṯ har pā▫e. ||4||1||

 

If one (hovai) has (bhaag-u) good fortune (likhiaa) written (mastak-i = one forehead) in destiny, (ta) then the Almighty is gracious to (laa-e) engage that person in (s-eva = service) complying with instructions of (satgur) the true guru.

S/he (paavai) receives awareness of (ratan = jewels, jav-ehar = emeralds) the priceless Divine virtues and (paa-e) finds (dhan-u dhan-u) the glorious (har-i) Almighty (gurmat-i) with the guru’s guidance, says fourth Nanak. 4. 1.

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Note: The Shabad below shows useful-ness of joining holy congregation, and following the example of the true seekers of the Almighty.

ਰਾਮਕਲੀ ਮਹਲਾ ੪ ॥ ਰਾਮ ਜਨਾ ਮਿਲਿ ਭਇਆ ਅਨੰਦਾ ਹਰਿ ਨੀਕੀ ਕਥਾ ਸੁਨਾਇ ॥ ਦੁਰਮਤਿ ਮੈਲੁ ਗਈ ਸਭ ਨੀਕਲਿ ਸਤਸੰਗਤਿ ਮਿਲਿ ਬੁਧਿ ਪਾਇ ॥੧॥

Rāmkalī mėhlā 4.  Rām janā mil bẖa▫i▫ā ananḏā har nīkī kathā sunā▫e.  Ḏurmaṯ mail ga▫ī sabẖ nīkal saṯsangaṯ mil buḏẖ pā▫e. ||1||

 

Composition of the fourth Guru in Raga Raamkali. There (bhaiaa) is (ananda) bliss (mil-i) in meeting (janaa = people of, raam = almighty) saints; they (sunaaey) relate (neeki = good) the valuable (kathaa = description) virtues and commands of (har-i) the Almighty.

With that awraeness, (mail-u) the dirt of (sabh) all (durmat-i) evil thoughts (neekal-i gaee = gets out) is removed from the mind; this (budh-i= intellect) thinking (paaee) is obtained by (mil-i = meeting) joining (stasangat-i) holy congregation – where virtues and commands of the Almighty are recounted and learnt to practice. 1.

 

Page 881

 

ਰਾਮ ਜਨ ਗੁਰਮਤਿ ਰਾਮੁ ਬੋਲਾਇ ॥ ਜੋ ਜੋ ਸੁਣੈ ਕਹੈ ਸੋ ਮੁਕਤਾ ਰਾਮ ਜਪਤ ਸੋਹਾਇ ॥੧॥ ਰਹਾਉ ॥

Rām jan gurmaṯ rām bolā▫e.  Jo jo suṇai kahai so mukṯā rām japaṯ sohā▫e. ||1|| rahā▫o.

 

(Raam = almighty, jan = persons) the saints (bolaaey = cause to say) guide to praise – and emulate virtues of – (raam-u) the Almighty (gurmat-i) according to the guru’s teachings.

(Jo jo) anyone who (sunai) listens, (kahai = says) praises and emulates Divine virtues, (so) that person is (mukta) freed of the vices; s/he (sohaaey = looks good) receives acceptance in Divine court with (japat) remembrance and practice of virtues and commands of (raam) the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਮੁਖਿ ਮਸਤਕਿ ਹਰਿ ਰਾਮ ਜਨਾ ਭੇਟਾਇ ॥ ਦਰਸਨੁ ਸੰਤ ਦੇਹੁ ਕਰਿ ਕਿਰਪਾ ਸਭੁ ਦਾਲਦੁ ਦੁਖੁ ਲਹਿ ਜਾਇ ॥੨॥

Je vad bẖāg hovėh mukẖ masṯak har rām janā bẖetā▫e.  Ḏarsan sanṯ ḏeh kar kirpā sabẖ ḏālaḏ ḏukẖ lėh jā▫e. ||2||

 

(J-e) if there (hovai) be (vadd bhaag) good fortune written (mastak-i = on forehead, mukh-i = on face) in destiny, then (har-i) the Almighty (bh-ettaa-e = causes to meet) leads to (raam janaa = persons of God) the saints.

O Almighty, (kar-i kirpa) kindly (deyhu = give) grant (darsan-u = sight) meeting with (sant) the guru – so that by following his teachings not to commit transgression – (sabh-u) all my (daalad-u) misery and (dukh-u) pain (lah-i jaaey = is removed) is obviated. 2.

 

ਹਰਿ ਕੇ ਲੋਗ ਰਾਮ ਜਨ ਨੀਕੇ ਭਾਗਹੀਣ ਨ ਸੁਖਾਇ ॥ ਜਿਉ ਜਿਉ ਰਾਮ ਕਹਹਿ ਜਨ ਊਚੇ ਨਰ ਨਿੰਦਕ ਡੰਸੁ ਲਗਾਇ ॥੩॥

Har ke log rām jan nīke bẖāghīṇ na sukẖā▫e. Ji▫o ji▫o rām kahėh jan ūcẖe nar ninḏak dans lagā▫e. ||3||

 

(Log) people (key) of (har-i) the Almighty, (raam jan) the servants of the Almighty, i.e. the devotees are (neekey = good) of good conduct but (bhaag-heen) the unfortunate slanderers – who do not receive the guru’s guidance, are not (sukhaaey = give comfort) comfortable with them.

(Jio jio) as they see (jan) the devotees (kaha-i = utter) praise and emulate virtues of (raam) the all-pervasive Master (ooch-e) loudly, (nindak) the slanderers/ill-wishers (dans-u = sting, lagaaey = do) are stung – as they d0 not find reasons to slander. 3.

 

ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਨਰ ਨਿੰਦਕ ਜਿਨ ਜਨ ਨਹੀ ਭਾਏ ਹਰਿ ਕੇ ਸਖਾ ਸਖਾਇ ॥ ਸੇ ਹਰਿ ਕੇ ਚੋਰ ਵੇਮੁਖ ਮੁਖ ਕਾਲੇ ਜਿਨ ਗੁਰ ਕੀ ਪੈਜ ਨ ਭਾਇ ॥੪॥

Ḏẖarig ḏẖarig nar ninḏak jin jan nahī bẖā▫e har ke sakẖā sakẖā▫e.  Se har ke cẖor vaimukẖ mukẖ kāle jin gur kī paij na bẖā▫e. ||4||

 

It is (dhrig-u dhrig-u) disgraceful of (nindak nar = slanderers) the ill-wishers (jin) who are not (bhaaey = pleased) comfortable with (jan) the devotees, (sakhaa) the friends and (sakhaa-e) companions of, i.e. those ever have (har-i) the Almighty in mind.

(S-e) they are (chor = thieves) criminals (key) of/for (har-i) the Almighty, such (veymukh = who turn away face) deniers (mukh = faces, kaaley = blackened) are disgraced; they are (jin) those whom (paij = honor) glory of (gur) the guru does not (bhaaey) please. 4.

 

ਦਇਆ ਦਇਆ ਕਰਿ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਹਮ ਦੀਨ ਤੇਰੀ ਸਰਣਾਇ ॥ ਹਮ ਬਾਰਿਕ ਤੁਮ ਪਿਤਾ ਪ੍ਰਭ ਮੇਰੇ ਜਨ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇ ॥੫॥੨॥

Ḏa▫i▫ā ḏa▫i▫ā kar rākẖo har jī▫o ham ḏīn ṯerī sarṇā▫e.  Ham bārik ṯum piṯā parabẖ mere jan Nānak bakẖas milā▫e. ||5||2||

 

O (jeeo) revered (har-i) Almighty, (ham) I, (deen = poor) a hapless person, seek (teyri) Your (sarnaaey) care, please (kar-i) bestow (daiaa daiaa) mercy on me.

(Ham) I am (baarik) a child and (tum) You are (meyrey) my (pitaa) father, o (prabh) Almighty, please (bakhas-i) graciously (milaa-e) unite me with You, says (jan) humble fourth Nanak. 5. 2.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਕੇ ਸਖਾ ਸਾਧ ਜਨ ਨੀਕੇ ਤਿਨ ਊਪਰਿ ਹਾਥੁ ਵਤਾਵੈ ॥ ਗੁਰਮੁਖਿ ਸਾਧ ਸੇਈ ਪ੍ਰਭ ਭਾਏ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਮਿਲਾਵੈ ॥੧॥

Rāmkalī mėhlā 4.  Har ke sakẖā sāḏẖ jan nīke ṯin ūpar hāth vaṯāvai.  Gurmukẖ sāḏẖ se▫ī parabẖ bẖā▫e kar kirpā āp milāvai. ||1||

 

Composition of the fourth Guru in Raga Raamkali. Those who are (sakhaa) companions (key) of, i.e are ever in remembrance of, (har-i) the Almighty, are (neekey) good persons and (saadh jan) saints; IT (vataavai) keeps (haath-u) the hand – of blessings – (oopar-i) on (tin) them.

(Saadh) the saints (gurmukh-i) follow the guru’s teachings; (seyee) they alone are (bhaaey) pleasing to (prabh) the Almighty who (kar-i kirpa) kindly (milaavai) unites them (aap-i) with IT-self. 1.

 

ਰਾਮ ਮੋ ਕਉ ਹਰਿ ਜਨ ਮੇਲਿ ਮਨਿ ਭਾਵੈ ॥ ਅਮਿਉ ਅਮਿਉ ਹਰਿ ਰਸੁ ਹੈ ਮੀਠਾ ਮਿਲਿ ਸੰਤ ਜਨਾ ਮੁਖਿ ਪਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Rām mo ka▫o har jan mel man bẖāvai.  Ami▫o ami▫o har ras hai mīṯẖā mil sanṯ janā mukẖ pāvai. ||1|| rahā▫o.

 

O (raam) Almighty, kindly (meyl-i) lead me to (har-i jan = people of God) the saints; I (bhaavai = pleases) feel good in their company.

 (Amiau/amrit) the life-giving (amiau) Naam, (har-i) the Divine (ras-u) elixir, i.e. Divine virtues – (hai) is (meetthaa = sweet) enjoyable; it (paavai) pours (mukh-i) into the mouth (mil-i = meeting) in company of (sant janaa) the saints, i.e. one becomes aware of Naam in their company. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਕੇ ਲੋਗ ਰਾਮ ਜਨ ਊਤਮ ਮਿਲਿ ਊਤਮ ਪਦਵੀ ਪਾਵੈ ॥ ਹਮ ਹੋਵਤ ਚੇਰੀ ਦਾਸ ਦਾਸਨ ਕੀ ਮੇਰਾ ਠਾਕੁਰੁ ਖੁਸੀ ਕਰਾਵੈ ॥੨॥

Har ke log rām jan ūṯam mil ūṯam paḏvī pāvai.  Ham hovaṯ cẖerī ḏās ḏāsan kī merā ṯẖākur kẖusī karāvai. ||2||

 

(Log) people (key) of (har-i) the Almighty, (sant jan) the saints, (ootam = sublime) are in an exalted spiritual state; (mil-i) in their company, one also (paavai) attains (ootam) an exalted (padvi = status) state.

(Ham) I (hovat) can be (cheyri = she disciple) a maid-servant of (daas) servants (ki) of (daasan) the servants/devotees of the Almighty if it (karaavai = causes, khusi = happiness) pleases (tthaakur-u) the Master (meyra = my) 0f all – please enable me to follow their example. 2.

 

ਸੇਵਕ ਜਨ ਸੇਵਹਿ ਸੇ ਵਡਭਾਗੀ ਰਿਦ ਮਨਿ ਤਨਿ ਪ੍ਰੀਤਿ ਲਗਾਵੈ ॥ ਬਿਨੁ ਪ੍ਰੀਤੀ ਕਰਹਿ ਬਹੁ ਬਾਤਾ ਕੂੜੁ ਬੋਲਿ ਕੂੜੋ ਫਲੁ ਪਾਵੈ ॥੩॥

Sevak jan sevėh se vadbẖāgī riḏ man ṯan parīṯ lagāvai.  Bin parīṯī karahi baho bāṯā kūṛ bol kūṛo fal pāvai. ||3||

 

(Sevak = servant, jan = people) the devotees who (seyvah-i = serve) are in obedience to the Almighty, (sey) they are (vaddbhaagi) fortunate, the Master IT-self (lagavai) creates (preet-i = affection) devotion in their (man-i) mind and (tan-i) body, i.e. they are ever conscious of the Master in thoughts as well as deeds.

One who (bin-u = without) is bereft of (preeti = affection) devotion but (karah-i = does, baata = talking) boasts (bahu) a lot, s/he (bol-i) speaks (koorr-u) falsehood and (paavai) receives (koorro = false/wrong) negative (phal-u = fruit) consequences. 3.

 

ਮੋ ਕਉ ਧਾਰਿ ਕ੍ਰਿਪਾ ਜਗਜੀਵਨ ਦਾਤੇ ਹਰਿ ਸੰਤ ਪਗੀ ਲੇ ਪਾਵੈ ॥ ਹਉ ਕਾਟਉ ਕਾਟਿ ਬਾਢਿ ਸਿਰੁ ਰਾਖਉ ਜਿਤੁ ਨਾਨਕ ਸੰਤੁ ਚੜਿ ਆਵੈ ॥੪॥੩॥

Mo ka▫o ḏẖār kirpā jagjīvan ḏāṯe har sanṯ pagī le pāvai.  Ha▫o kāta▫o kāt bādẖ sir rākẖa▫o jiṯ Nānak sanṯ cẖaṛ āvai. ||4||3||

 

O (daatey = giver, jagjeevan = life in the world) Creator, please (dhaar-i) bestow (kripa) mercy (kau) to (mo) me, – and enable me to meet someone who (ley) takes and (laavai) attaches me (pagee) to feet of (sant) the guru, i.e. I follow the guru’s guidance and example.

(Hau) I shall (kaattau) cut my (sir-u) head, and (kaatt-i baadh-i) having cut it, (raakhau) keep it on his/her path on (jit-u) which (sant-u) the guru would (charr-i = mount, step on) walk, i.e. fully submit myself to his teachings, says fourth Nanak. 4. 3.

 

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ਰਾਮਕਲੀ ਮਹਲਾ ੪ ॥ ਜੇ ਵਡ ਭਾਗ ਹੋਵਹਿ ਵਡ ਮੇਰੇ ਜਨ ਮਿਲਦਿਆ ਢਿਲ ਨ ਲਾਈਐ ॥ ਹਰਿ ਜਨ ਅੰਮ੍ਰਿਤ ਕੁੰਟ ਸਰ ਨੀਕੇ ਵਡਭਾਗੀ ਤਿਤੁ ਨਾਵਾਈਐ ॥੧॥

Rāmkalī mėhlā 4.  Je vad bẖāg hovėh vad mere jan milḏi▫āʼn dẖil na lā▫ī▫ai.  Har jan amriṯ kunt sar nīke vadbẖāgī ṯiṯ nāvā▫ī▫ai. ||1||

 

Composition of the fourth Guru in Raag Raamkali. (Jey) if there be the (vadd = great) the greatest (vadd bhaag) good fortune (meyrey) of mine, i.e. the Almighty is so pleased, then I will not (laaeeeai = make, ddhil = delay) take any time (mildiaa = meeting) finding (jan = servants) the saints – and obtain their guidance.

(Jan) devotees of (har-i) the Almighty, are like (neek-e = good) large (kuntt sar) pools of (amrit) life-giving (sar) elixir; (vaddbhaagi) fortunate persons (naavaaeeai) bathe in (tit-u) that pool, i.e. only fortunate persons find, and learn in holy congregation. 1.

 

ਰਾਮ ਮੋ ਕਉ ਹਰਿ ਜਨ ਕਾਰੈ ਲਾਈਐ ॥ ਹਉ ਪਾਣੀ ਪਖਾ ਪੀਸਉ ਸੰਤ ਆਗੈ ਪਗ ਮਲਿ ਮਲਿ ਧੂਰਿ ਮੁਖਿ ਲਾਈਐ ॥੧॥ ਰਹਾਉ ॥

Rām mo ka▫o har jan kārai lā▫ī▫ai.  Ha▫o pāṇī pakẖā pīsa▫o sanṯ āgai pag mal mal ḏẖūr mukẖ lā▫ī▫ai. ||1|| rahā▫o.

 

O (raam) Almighty, please (laaeeai) put me on (kaarai = job) the same job as (har jan) Your devotees, i.e. to follow their example.

(Hau) I shall bring (paani) water, wave (pakhaa) the hand-fan, (peesau) grind the grain for food (aagai = in front of) as service to them; I shall (laaeeai) apply (dhoor-i) the dust (pag) of feet of the devotees (mal-i mal-i) rubbing it (mukh-i) on my face, i.e. shall ever show respect and serve them in all ways. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਜਨ ਵਡੇ ਵਡੇ ਵਡ ਊਚੇ ਜੋ ਸਤਗੁਰ ਮੇਲਿ ਮਿਲਾਈਐ ॥ ਸਤਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ਮਿਲਿ ਸਤਗੁਰ ਪੁਰਖ ਧਿਆਈਐ ॥੨॥

Har jan vade vade vad ūcẖe jo saṯgur mel milā▫ī▫ai.  Saṯgur jevad avar na ko▫ī mil saṯgur purakẖ ḏẖi▫ā▫ī▫ai. ||2||

 

(Har-i jan) Devotees of the Almighty (jo) who (milaaeeai) enable finding (m-el-i) company of (satgur) the true guru, they are (vadd-e vadd-e) the greatest and spiritually (vadd) highly (ooch-e = high) exalted;

There is (na koee) none (avar-u) other (j-evadd) as great as (satgur) the true guru; on meeting the true guru and, following his instructions, one (dhiaaeeai) invokes (purakh) the all-pervasive Almighty. 2.

 

ਸਤਗੁਰ ਸਰਣਿ ਪਰੇ ਤਿਨ ਪਾਇਆ ਮੇਰੇ ਠਾਕੁਰ ਲਾਜ ਰਖਾਈਐ ॥ ਇਕਿ ਅਪਣੈ ਸੁਆਇ ਆਇ ਬਹਹਿ ਗੁਰ ਆਗੈ ਜਿਉ ਬਗੁਲ ਸਮਾਧਿ ਲਗਾਈਐ ॥੩॥

Saṯgur saraṇ pare ṯin pā▫i▫ā mere ṯẖākur lāj rakẖā▫ī▫ai.  Ik apṇai su▫ā▫e ā▫e bahėh gur āgai ji▫o bagul samāḏẖ lagā▫ī▫ai. ||3||

 

Those who (parey = fall) place themselves (saran-i) in care of – follow the guidance of – (satgur) the true guru, (tin) they (paaiaa) find the Almighty; (tthaakur) the Master (meyrey = my) of all (rakhaaeeai) preserves their honor.

There are (ik-i = of one type) some who (aaey) come and (bahah-i) sit (aagai) in front of (gur) the guru for (apni) their (suuaaey = purpose) self-interest, (jiau) like (bagul) the crane (lagaaeeai = adopts, samaadh-i = still posture) stands still in water waiting for fish or other prey, i.e. they pretend to be devotees but their intention is to obtain material gain. 3.

 

ਬਗੁਲਾ ਕਾਗ ਨੀਚ ਕੀ ਸੰਗਤਿ ਜਾਇ ਕਰੰਗ ਬਿਖੂ ਮੁਖਿ ਲਾਈਐ ॥ ਨਾਨਕ ਮੇਲਿ ਮੇਲਿ ਪ੍ਰਭ ਸੰਗਤਿ ਮਿਲਿ ਸੰਗਤਿ ਹੰਸੁ ਕਰਾਈਐ ॥੪॥੪॥

Bagulā kāg nīcẖ kī sangaṯ jā▫e karang bikẖū mukẖ lā▫ī▫ai.  Nānak mel mel parabẖ sangaṯ mil sangaṯ hans karā▫ī▫ai. ||4||4||

 

(Sangat-i) company of (bagula) the crane or (kaag) the crow is (neech = low) base as they (jaaey) go and (laaeeai) put their (much-i) mouth on (karang) carcasses; people with such nature engage in (bikhoo = poison) vices.

Please (meyl-i meyl-i) lead me to (sangat-i) company of devotees of You, (prabh) the Almighty, i.e. holy congregation; because (mil-i = meeting) by being in (sangat-i) holy congregation, the crane, i.e. a person of base conduct, (karaaeeai) is made (hans-u = Hans – a bird that does not eat anything but pearls) a devotee, i.e. one who remembers and lives by virtues of the Almighty, says fourth Nanak. 4. 4.