SGGS pp 1198-1200, Saarag M: 4, Shabads 1-6

 

ਸਾਰੰਗ ਮਹਲਾ ੪ ਘਰੁ ੧                           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārang mėhlā 4 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Saarag (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/guidance.

 

ਹਰਿ ਕੇ ਸੰਤ ਜਨਾ ਕੀ ਹਮ ਧੂਰਿ ॥ ਮਿਲਿ ਸਤਸੰਗਤਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਆਤਮ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

Har ke sanṯ janā kī ham ḏẖūr.   Mil saṯsangaṯ param paḏ pā▫i▫ā āṯam rām rahi▫ā bẖarpūr. ||1|| rahā▫o.

 

(Ham) I am (dhoor-i) the dust of the feet of, i.e. I serve and follow, (sant = saint, janaa = persons) devotees of (har-i) the Almighty – the holy congregation.

(Mil-i = meeting) by joining (satisangat) the holy congregation, I (paaiaa) have obtained (param) the supreme (pad-u = status) state whereby I see (aatam raam-u) the Almighty within (rahiaa = remains, bharpoor-i = filling) present everywhere and in everyone. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤਿਗੁਰੁ ਸੰਤੁ ਮਿਲੈ ਸਾਂਤਿ ਪਾਈਐ ਕਿਲਵਿਖ ਦੁਖ ਕਾਟੇ ਸਭਿ ਦੂਰਿ ॥ ਆਤਮ ਜੋਤਿ ਭਈ ਪਰਫੂਲਿਤ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਦੇਖਿਆ ਹਜੂਰਿ ॥੧॥

Saṯgur sanṯ milai sāʼnṯ pā▫ī▫ai kilvikẖ ḏukẖ kāte sabẖ ḏūr. Āṯam joṯ bẖa▫ī parfūliṯ purakẖ niranjan ḏekẖi▫ā hajūr. ||1||

 

When (satigur-u) true guru, (sant) the saint, (milai) is found – and we follow his guidance to live by Naam, i.e. as the Creator likes us to live –; it (kaattey = cuts) helps to be rid of (kilvikh) sins, (sabh-i) all resultant (dukh) suffering (door-i = far) is obviated and (saant-i) peace (paaeeai) obtained.

(Jot-i= light) the Almighty (bhaee = is, parphoolit) manifests (aatam) within and also (purakh-u) the all-pervasive (niranjan-u = stain-less) pristine Master is (deykhiaa) seen (hajoor-i) in front – with us. 1.

 

ਵਡੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਪਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨੁ ਕੀਆ ਸਤਸੰਗਤਿ ਪਗ ਨਾਏ ਧੂਰਿ ॥੨॥

vadai bẖāg saṯsangaṯ pā▫ī har har nām rahi▫ā bẖarpūr.  Aṯẖsaṯẖ ṯirath majan kī▫ā saṯsangaṯ pag nā▫e ḏẖūr. ||2||

 

It is with (vaddai = great) good (bhaag-i) fortune that (satisangat) holy congregation – where the guru’s teachings are taught – (paai) is joined, Naam or Divine virtues and commands are practiced (har-i har-i) the Almighty is seen (rahiaa bharpoor-i) present within and without.

People go (majan keeaa) to bathe at (atthsatth-i) sixty eight (teerath-i) pilgrim centers – to purify themselves -; but the devotee (naaey) bathes with (dhoor-i) the dust of (pag) the feet of (satsangat) the holy congregation, learns to live by Naam and purifies the self. 2.

 

ਦੁਰਮਤਿ ਬਿਕਾਰ ਮਲੀਨ ਮਤਿ ਹੋਛੀ ਹਿਰਦਾ ਕੁਸੁਧੁ ਲਾਗਾ ਮੋਹ ਕੂਰੁ ॥ ਬਿਨੁ ਕਰਮਾ ਕਿਉ ਸੰਗਤਿ ਪਾਈਐ ਹਉਮੈ ਬਿਆਪਿ ਰਹਿਆ ਮਨੁ ਝੂਰਿ ॥੩॥

Ḏurmaṯ bikār malīn maṯ hocẖẖī hirḏā kusuḏẖ lāgā moh kūr. Bin karmā ki▫o sangaṯ pā▫ī▫ai ha▫umai bi▫āp rahi▫ā man jẖūr. ||3||

 

(Durmat-i) evil counsel leads to (bikaar) vices and (hochhi) little/low (mat-i) thinking; (hirda) the mind (kusudh = impure) comes under evil influence and (laaga) develops (moh) attachment to (koor-u = false) short-lived gains/pleasures – and forgets God.

(Sangat-i) holy company (kiau = why?) is not (paaeeai) found/joined (bin-u) without influence of good (karma) past deeds, (man-u) the mind is (biaap-i) afflicted by (haumai) ego and (rahiaa) remains (jhoor-i) dis-satisfied within. 3.

 

ਹੋਹੁ ਦਇਆਲ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀ ਮਾਗਉ ਸਤਸੰਗਤਿ ਪਗ ਧੂਰਿ ॥ ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਹਰਿ ਪਾਈਐ ਜਨੁ ਹਰਿ ਭੇਟਿਆ ਰਾਮੁ ਹਜੂਰਿ ॥੪॥੧॥

Hohu ḏa▫i▫āl kirpā kar har jī māga▫o saṯsangaṯ pag ḏẖūr.  Nānak sanṯ milai har pā▫ī▫ai jan har bẖeti▫ā rām hajūr. ||4||1||

 

O (jeeo) revered (har-i) Almighty, please (hohu) be (daiaal) kind; (kar-i) bestow (kripa) mercy and fulfil my wish: I (maagau) ask for (dhoor-i) dust of (pag) the feet (satisangat-i) holy congregation, i.e. Your devotees – to follow their example.

 Says fourth Nanak: It is when (sant-u) the guru (milai) is found – and followed – that (har-i) the Almighty is (paaeeai) found; when one (bheyttiaa) meets (jan-u = servant) a devotee of (har-i) the Almighty, (raam-u) the Almighty is seen (hajoor-i) present in front, i.e. a true devotee is the embodiment of God. 4. 1.

 

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ਸਾਰੰਗ ਮਹਲਾ ੪ ॥ ਗੋਬਿੰਦ ਚਰਨਨ ਕਉ ਬਲਿਹਾਰੀ ॥ ਭਵਜਲੁ ਜਗਤੁ ਨ ਜਾਈ ਤਰਣਾ ਜਪਿ ਹਰਿ ਹਰਿ ਪਾਰਿ ਉਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sārang mėhlā 4.   Gobinḏ cẖarnan ka▫o balihārī.   Bẖavjal jagaṯ na jā▫ī ṯarṇā jap har har pār uṯārī. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Saarag. One should (balihaari = be sacrifice, kau = to) yearn to be at (charnan) feet of, i.e. place the self in care and obedience of, the Almighty (gobind) Master of the world.

This (jagat-u) world is (bhavjal) the world-ocean of vices and (na jaaee = cannot) is hard (tarna = swim) to cross; (jap-i) remembrance and practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam or Divine virtues and commands (utaari = lands, paar-i = on far shore) gets one across, i.e. enables to overcome vices and be eligible for union with God. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਿਰਦੈ ਪ੍ਰਤੀਤਿ ਬਨੀ ਪ੍ਰਭ ਕੇਰੀ ਸੇਵਾ ਸੁਰਤਿ ਬੀਚਾਰੀ ॥ ਅਨਦਿਨੁ ਰਾਮ ਨਾਮੁ ਜਪਿ ਹਿਰਦੈ ਸਰਬ ਕਲਾ ਗੁਣਕਾਰੀ ॥੧॥

Hirḏai parṯīṯ banī parabẖ kerī sevā suraṯ bīcẖārī.  An▫ḏin rām nām jap hirḏai sarab kalā guṇkārī. ||1||

 

(Prateet) faith (keyri) in (prabh) the Almighty (bani = happens) comes by Awareness of Naam when one engages in (seyva) service and have a (beechaari) focused (surat-i) consciousness for Naam.

(Andin-u = everyday) ever (jap-i) remembering (hirdai) in mind Naam of (raam) the Almighty – and its practice, is (gunkaari) useful in (sarab) all (kalaa = skills) things. 1.

 

ਪ੍ਰਭੁ ਅਗਮ ਅਗੋਚਰੁ ਰਵਿਆ ਸ੍ਰਬ ਠਾਈ ਮਨਿ ਤਨਿ ਅਲਖ ਅਪਾਰੀ ॥ ਗੁਰ ਕਿਰਪਾਲ ਭਏ ਤਬ ਪਾਇਆ ਹਿਰਦੈ ਅਲਖੁ ਲਖਾਰੀ ॥੨॥

Parabẖ agam agocẖar ravi▫ā sarab ṯẖā▫ī man ṯan alakẖ apārī. Gur kirpāl bẖa▫e ṯab pā▫i▫ā hirḏai alakẖ lakẖārī. ||2||

 

(Apaari) the Infinite (prabh-u) Almighty (raviaa) pervades in (srab) all (tthaaee) places, (man-i) in mind, (tan-i) in body but is (alakh) unseen, is (agam) beyond reach and (agochar-u) not detected by the senses.

When (gur) the guru (bhaey) is (kripaal) kind to guide, (tab) then (alakh-u) the unseen Master (lakhaari) is seen (hirdai) in the mind. 2.

 

ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਸਰਬ ਧਰਣੀਧਰ ਸਾਕਤ ਕਉ ਦੂਰਿ ਭਇਆ ਅਹੰਕਾਰੀ ॥ ਤ੍ਰਿਸਨਾ ਜਲਤ ਨ ਕਬਹੂ ਬੂਝਹਿ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੩॥

Anṯar har nām sarab ḏẖarṇīḏẖar sākaṯ ka▫o ḏūr bẖa▫i▫ā ahaʼnkārī. Ŧarisnā jalaṯ na kabhū būjẖėh jū▫ai bājī hārī. ||3||

 

Naam-u – virtues and commands – of (har-i) the Almighty, (dharnidhar) mainstay of the world, is (antar-i) within, but (bhaiaa) is (door-i) far for (ahankaari) the proud (saakat = worshipper of Shakti) one who turns away from God and goes his/her own way.

(Jalat) burning in the fire of (trisna = craving) desires s/he (kabahoo na) never (boojhah-i) understands Naam and (haari) loses (baaji = game) the fight against vices like (jooai) in gambling, i.e. staking eternal peace in hope of short term gains. 3.

 

ਊਠਤ ਬੈਠਤ ਹਰਿ ਗੁਨ ਗਾਵਹਿ ਗੁਰਿ ਕਿੰਚਤ ਕਿਰਪਾ ਧਾਰੀ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਭਈ ਹੈ ਤਿਨ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥੪॥੨॥

Ūṯẖaṯ baiṯẖaṯ har gun gāvahi gur kicẖanṯ kirpā ḏẖārī. Nānak jin ka▫o naḏar bẖa▫ī hai ṯin kī paij savārī. ||4||2||

 

Those on whom (gur-i) the guru (dhaari = places) gives (kinchat) a bit of (kirpa) kind guidance, they (gaavah-i = sing) praise and emulate (gun) virtues of (har-i) the Almighty always, (ootthat) getting up and (bitthat) sitting, i.e. are conscious of God in all activities.

Those (kau) on (jin) whom (nadar-i = sight of grace) Divine grace (bhaee) is bestowed – because of their deeds – (tin ki) their (paij) honor is (savaari) preserved – they have peace in life and accepted for union with the Creator, on death, says fourth Nanak. 4. 2.

 

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ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਦੇਹੁ ਪਿਆਰੇ ॥ ਜਿਨ ਊਪਰਿ ਗੁਰਮੁਖਿ ਮਨੁ ਮਾਨਿਆ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 4.   Har har amriṯ nām ḏeh pi▫āre.   Jin ūpar gurmukẖ man māni▫ā ṯin ke kāj savāre. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Saarag. O (piaarey) Beloved guru, please (deyhu) give me awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands.

Those (gurmukh-i) followers of the guru (oopar-i = on) with (jin) whose conduct the guru’s (man-u) mind (maaniaa = accepts) is satisfied, God (savaarey) fulfils (tin key) their (kaaj) aspirations.

(Rahaau) dwell on this and contemplate.

 

ਜੋ ਜਨ ਦੀਨ ਭਏ ਗੁਰ ਆਗੈ ਤਿਨ ਕੇ ਦੂਖ ਨਿਵਾਰੇ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਗੁਰ ਆਗੈ ਗੁਰ ਕੈ ਸਬਦਿ ਸਵਾਰੇ ॥੧॥

Jo jan ḏīn bẖa▫e gur āgai ṯin ke ḏūkẖ nivāre.   An▫ḏin bẖagaṯ karahi gur āgai gur kai sabaḏ savāre. ||1||

 

Those (jan) persons (jo) who (bhaey) are (deen) humble (aagai) before, i.e. those who humbly obey, (gur) the guru, the Almighty (nivaarey) banishes (tin key) their (dookh) faults.

(Savaarey) transformed (sabad-i = by word) by teachings (kai) of the guru, they (andin-u = everyday) ever (karah-i) perform (bhagat-i) devotion (aagai) before the guru, i.e. follow the guru’s instructions to live by Naam. 1.

 

ਹਿਰਦੈ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਰਸੁ ਰਸਨਾ ਰਸੁ ਗਾਵਹਿ ਰਸੁ ਬੀਚਾਰੇ ॥ ਗੁਰ ਪਰਸਾਦਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚੀਨ੍ਹ੍ਹਿਆ ਓਇ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੇ ॥੨॥

Hirḏai nām amriṯ ras rasnā ras gāvahi ras bīcẖāre. Gur parsāḏ amriṯ ras cẖīnĥi▫ā o▫e pāvahi mokẖ ḏu▫āre. ||2||

 

With (amrit) the life-giving (ras-u) elixir of Naam or Divine virtues and commands (hirdai) in mind; they (gaavah-i) sing (ras-u = elixir) Naam with (rasna) the tongue and (beechaarey) contemplate (ras-u) Naam – Divine virtues and commands.

Those who (cheeniaa) recognize (amrit) the life-giving (ras-u) elixir of Naam within and practice it, (oey) they (paavah-i) obtain entry to (duaarey) the gate of (mokh) emancipation, i.e. overcome vices which hinder access to the Almighty. 2.

 

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਅਚਲੁ ਅਚਲਾ ਮਤਿ ਜਿਸੁ ਦ੍ਰਿੜਤਾ ਨਾਮੁ ਅਧਾਰੇ ॥ ਤਿਸੁ ਆਗੈ ਜੀਉ ਦੇਵਉ ਅਪੁਨਾ ਹਉ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰੇ ॥੩॥

Saṯgur purakẖ acẖal acẖlā maṯ jis ḏariṛ▫ṯā nām aḏẖāre. Ŧis āgai jī▫o ḏeva▫o apunā ha▫o saṯgur kai balihāre. ||3||

 

(Satigur-u) the true guru, (purakh-u) the embodiment of the all-pervasive Almighty, is (achal-u) a steadfast (purakh-u) person with (achlaa) steady (mat-i) mind with (drirrta) firmness in (adhaarey) reliance on Naam.

I (deyvau = give) make offering of (jeeo) mind (aagai) before (tis-u = that) him, i.e. sincerely follow the guru; (hau) I (balihaarai) am sacrifice (kai) to, i.e. obey every word of (satigur) the true guru. 3.

 

ਮਨਮੁਖ ਭ੍ਰਮਿ ਦੂਜੈ ਭਾਇ ਲਾਗੇ ਅੰਤਰਿ ਅਗਿਆਨ ਗੁਬਾਰੇ ॥ ਸਤਿਗੁਰੁ ਦਾਤਾ ਨਦਰਿ ਨ ਆਵੈ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰੇ ॥੪॥

Manmukẖ bẖaram ḏūjai bẖā▫e lāge anṯar agi▫ān gubāre. Saṯgur ḏāṯā naḏar na āvai nā urvār na pāre. ||4||

 

(Manmukh) self-willed persons do not obey the guru, have (gubaarey) darkness of (agiaan) ignorance of Naam, and (bhram-i) are misled (laagey) to engage in (doojai) other (bhaaey = ideas) pursuits -, like rituals or worship of gods and goddesses.

(Daataa = giver) the benevolent (satigur-u) true guru does not (aavai) come in their (nadar-i) in sight, i.e. they do not care to go to the guru; they have solace neither (urvaar-i) this shore nor (paarey) far shore of the world-ocean, i.e. neither have peace in life nor are accepted for union with the Almighty of death and are reborn. 4.

 

ਸਰਬੇ ਘਟਿ ਘਟਿ ਰਵਿਆ ਸੁਆਮੀ ਸਰਬ ਕਲਾ ਕਲ ਧਾਰੇ ॥ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸੁ ਕਹਤ ਹੈ ਕਰਿ ਕਿਰਪਾ ਲੇਹੁ ਉਬਾਰੇ ॥੫॥੩॥

Sarbe gẖat gẖat ravi▫ā su▫āmī sarab kalā kal ḏẖāre. Nānak ḏāsan ḏās kahaṯ hai kar kirpā leho ubāre. ||5||3||

 

(Suaami) the Master – the Spirit behind Divine laws – is present (ghatt-i ghatt-i) in every one/thing, (dhaarey) having (sarab) all (kal) powers and (kalaa) skills, i.e. is Omnipotent.

Fourth Nanak (daas) the servant (daasan-i) of servants of God, (kahat hai) says – on behalf of all creatures; (kar-i kirpa) kindly (lehu ubaarey) save me from vices and unite me with You. 5. 3.

 

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ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਗੋਬਿਦ ਕੀ ਐਸੀ ਕਾਰ ਕਮਾਇ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਸਤਿ ਕਰਿ ਮਾਨਹੁ ਗੁਰਮੁਖਿ ਨਾਮਿ ਰਹਹੁ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 4.   Gobiḏ kī aisī kār kamā▫e.   Jo kicẖẖ kare so saṯ kar mānhu gurmukẖ nām rahhu liv lā▫e. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Saarag. (Kamaaey) carry out (kaar) the task (ki) of, i.e. devotion of (gobind) the Master of the world is (aisi) this way –

(Jo kichh) whatever the Almighty (karey) does, (maanhu) accept (su) that (kar-i) as (sat-i = true) God’s inevitable will/command; (rahah-u) keep (liv) attention (laaey) focused (naam-i) on Naam, i.e. live by virtues and commands of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੋਬਿਦ ਪ੍ਰੀਤਿ ਲਗੀ ਅਤਿ ਮੀਠੀ ਅਵਰ ਵਿਸਰਿ ਸਭ ਜਾਇ ॥ ਅਨਦਿਨੁ ਰਹਸੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥੧॥

Gobiḏ parīṯ lagī aṯ mīṯẖī avar visar sabẖ jā▫e. An▫ḏin rahas bẖa▫i▫ā man māni▫ā joṯī joṯ milā▫e. ||1||

 

One who (lagi) finds (preet-i) love of (gobid/gobind) Master of the world (at-i) very (meetthee) sweet, i.e. the practice of Naam is so satisfying that, (visar-i jaaey = is forgotten) gives up (sabh) everything (avar) else – like rituals and worship of gods/goddesses.

When (man-u) the mind (maaniaa) is satisfied, (joti) the soul (milaaey) merges (jot-i) in the Supreme Spirit; it is (rahas-u) bliss (andin-u = everyday) forever. 1.

 

ਜਬ ਗੁਣ ਗਾਇ ਤਬ ਹੀ ਮਨੁ ਤ੍ਰਿਪਤੈ ਸਾਂਤਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਕਿਰਪਾਲ ਭਏ ਤਬ ਪਾਇਆ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥੨॥

Jab guṇ gā▫e ṯab hī man ṯaripṯai sāʼnṯ vasai man ā▫e. Gur kirpāl bẖa▫e ṯab pā▫i▫ā har cẖarṇī cẖiṯ lā▫e. ||2||

 

(Jab) when one (gaaey = sings) praises and emulates (gun) Divine virtues, (tab hi) only then (man-u) the mind (triptai) is satiated; and (saant-i) peace (aaey) comes to (vasai) abide (man-i) in mind.

When (gur) the guru (bhaey) is (kirpal) kind to guide, one (laaey) fixes (chit-u) the mind (charni) on feet of the Almighty, i.e. places the self in care and obedience of God; (tab) then the Almighty (paaiaa) is found. 2.

 

ਮਤਿ ਪ੍ਰਗਾਸ ਭਈ ਹਰਿ ਧਿਆਇਆ ਗਿਆਨਿ ਤਤਿ ਲਿਵ ਲਾਇ ॥ ਅੰਤਰਿ ਜੋਤਿ ਪ੍ਰਗਟੀ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥੩॥

Maṯ pargās bẖa▫ī har ḏẖi▫ā▫i▫ā gi▫ān ṯaṯ liv lā▫e. Anṯar joṯ pargatī man māni▫ā har sahj samāḏẖ lagā▫e. ||3||

 

(Mat-i = intellect) the mind (bhaee) is (pragaas) enlightened (dhiaaiaa) by focusing on (har-i) the Almighty with (liv) attention (laaey) fixed on (tat-i) the essence of (giaan-i) knowledge – awareness of Naam or Divine virtues and commands.

(Jot-i = light) Naam (pragatti) manifests (antar-i) within, (man-u) the mind (maaniaa) is satisfied and (lagaaey) engages (sahaj-i) in steadfast (samaadh-i) contemplation. 3.

 

ਹਿਰਦੈ ਕਪਟੁ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸੁਣਾਇ ॥ ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਤੁਹ ਕੂਟੈ ਦੁਖ ਖਾਇ ॥੪॥

Hirḏai kapat niṯ kapat kamāvėh mukẖahu har har suṇā▫e. Anṯar lobẖ mahā gubārā ṯuh kūtai ḏukẖ kẖā▫e. ||4||

 

An impostor (kapatt-u) deceit (hirdai) in mind and (nit) ever (kamaavah-i) acts (kapatt-u) deceitfully, but (sunaaey = causes to hear) talks of (har-i) the Almighty (mukhahu = from mouth) in words.

S/he has (lobh-u) greed for money (antar-i) within, and (mahaa = great) deep (gubaara) darkness, i.e. is oblivious of Naam; s/he is like someone who (koottai) pounds (tuh) husk – instead of paddy to separate rice from husk –; s/he (khaaey) eats/suffers (dukh) grief, i.e. cannot unite with God and is put in cycles of reincarnation. 4.

 

ਜਬ ਸੁਪ੍ਰਸੰਨ ਭਏ ਪ੍ਰਭ ਮੇਰੇ ਗੁਰਮੁਖਿ ਪਰਚਾ ਲਾਇ ॥ ਨਾਨਕ ਨਾਮ ਨਿਰੰਜਨੁ ਪਾਇਆ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਇ ॥੫॥੪॥

Jab suparsan bẖa▫e parabẖ mere gurmukẖ parcẖā lā▫e. Nānak nām niranjan pā▫i▫ā nām japaṯ sukẖ pā▫e. ||5||4||

 

(Jab) when (prabh) the Master (meyrey = my) of all (bhaey) is (suprasann) well-pleased, then one (laaey = makes, parcha = acquaintance) gets awareness of Naam (gurmukh-i) from the guru.

This is how awareness of (niranjan-u) the pristine (naam) virtues and commands of the Almighty (paaiaa) is obtained; and one (paaey) attains (sukh-u) peace (japat) with remembrance and practice of Naam, says fourth Nanak. 5. 4.

 

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ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਮੇਰਾ ਮਨੁ ਰਾਮ ਨਾਮਿ ਮਨੁ ਮਾਨੀ ॥ ਮੇਰੈ ਹੀਅਰੈ ਸਤਿਗੁਰਿ ਪ੍ਰੀਤਿ ਲਗਾਈ ਮਨਿ ਹਰਿ ਹਰਿ ਕਥਾ ਸੁਖਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 4.   Merā man rām nām man mānī.   Merai hī▫arai saṯgur parīṯ lagā▫ī man har har kathā sukẖānī. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Saarag. (Meyra) my (man-u) mind (maani = accepts) is in tune (naam-i) with virtues and commands of (raam) the Almighty.

(Satigur-i) the true guru (lagaaee) created (preet-i) love (meyrey) in my (heearai) mind and (kathaa) description of Naam of (har-i har-i) the Almighty (sukhaanee) makes me feel good. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੀਨ ਦਇਆਲ ਹੋਵਹੁ ਜਨ ਊਪਰਿ ਜਨ ਦੇਵਹੁ ਅਕਥ ਕਹਾਨੀ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠ ਲਗਾਨੀ ॥੧॥

Ḏīn ḏa▫i▫āl hovhu jan ūpar jan ḏevhu akath kahānī. Sanṯ janā mil har ras pā▫i▫ā har man ṯan mīṯẖ lagānī. ||1

 

O Almighty, please (hovhu) be (daiaal) kind (oopar-i) on this (deen) poor (jan) servant/seeker and (deyvhu) give (kahaani = story) Divine experience (akath = indescribable) which no one can express.

(Ras-u = taste) liking for Naam of (har-i) the Almighty (paaiaa) comes (mil-i = by meeting) by joining (sant = saint, janaa = persons) the holy congregation; then (har-i) the Almighty (lagaani) seems (meetth = sweet) lovable (man-i) to mind and (tan-i) body, i.e. one practices Naam in thoughts and deeds. 1.

 

ਹਰਿ ਕੈ ਰੰਗਿ ਰਤੇ ਬੈਰਾਗੀ ਜਿਨ੍ਹ੍ਹ ਗੁਰਮਤਿ ਨਾਮੁ ਪਛਾਨੀ ॥ ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਿਆ ਸੁਖੁ ਪਾਇਆ ਸਭ ਚੂਕੀ ਆਵਣ ਜਾਨੀ ॥੨॥

Har kai rang raṯe bairāgī jinĥ gurmaṯ nām pacẖẖānī. Purkẖai purakẖ mili▫ā sukẖ pā▫i▫ā sabẖ cẖūkī āvaṇ jānī. ||2||

 

Those (jinh) who (pachaani = recognize) obtain awareness of Naam (gurmat-i) with the guru’s counsel, those (bairaagi) yearning seekers are (ratey) imbued (rang-i) love of (har-i) the Almighty.

Then (purakh-u) the Almighty (miliaa) is found (purkhai = person) the seeker; (sukh-u) comfort of union with the Creator (paaiaa) is attained and (aavan = coming, jaani = going) cycles of births and deaths (chooki) end. 2.

 

ਨੈਣੀ ਬਿਰਹੁ ਦੇਖਾ ਪ੍ਰਭ ਸੁਆਮੀ ਰਸਨਾ ਨਾਮੁ ਵਖਾਨੀ ॥

Naiṇī birahu ḏekẖā parabẖ su▫āmī rasnā nām vakẖānī.

 

May I (deykha) see (prabh) the Almighty (suaami) Master (naini) with eyes and (vakhaani = say) praise IT’s (naam-u) virtues and commands with (rasna) the tongue.

 

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ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸੁਨਉ ਦਿਨੁ ਰਾਤੀ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਭਾਨੀ ॥੩॥

Sarvaṇī kīrṯan sun▫o ḏin rāṯī hirḏai har har bẖānī. ||3||

 

And (sunau) listen to (keertan-u) singing of IT’s praises (sravani) with ears (din-u) day and (raati) night; and (bhaani) love (har-i har-i) the Almighty (hirdai) from my heart. 3.

 

ਪੰਚ ਜਨਾ ਗੁਰਿ ਵਸਗਤਿ ਆਣੇ ਤਉ ਉਨਮਨਿ ਨਾਮਿ ਲਗਾਨੀ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਹਰਿ ਰਾਮੈ ਨਾਮਿ ਸਮਾਨੀ ॥੪॥੫॥

Pancẖ janā gur vasgaṯ āṇe ṯa▫o unman nām lagānī. Jan Nānak har kirpā ḏẖārī har rāmai nām samānī. ||4||5||

 

When (gur-i) the guru enabled me to (aaney) bring (panch = five, janaa = persons/vices) the five vices (vasgat-i) under control; (tau) then (unman-i) the steadfast mind (lagaani) engaged in (naam-i) practice of Naam.

(Har-i) the Almighty has (dhaari) bestowed (kirpa) kindness and I (samaani) remain absorbed in living (naam-i) by Naam (raamai) of Raam, the all-pervasive Almighty, says (jan = servant) humble fourth Nanak. 4. 5.

 

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ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਪੜ੍ਹੁ ਸਾਰੁ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਥਿਰੁ ਨਹੀ ਕੋਈ ਹੋਰੁ ਨਿਹਫਲ ਸਭੁ ਬਿਸਥਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 4.   Jap man rām nām paṛho sār.   Rām nām bin thir nahī ko▫ī hor nihfal sabẖ bisthār. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Saarag. O (man = mind) human being, (jap-i) remember and practice Naam or virtues and commands of (raam) the all-pervasive Almighty; it is (saar-u) the supreme (parrh-u = read) teaching.

(Nahi koee) nothing (bin-u) except Naam of Raam (thir-u = stable) lasts, i.e. having lived by Naam alone accompanies to the hereafter and helps when account of deeds is taken; (sabh-u) all (hor-u) other (bisthaar = expanse) rituals, relations, wealth etc are (nihphal = fruitless) left behind

(Rahaau) dwell on this and contemplate.

 

ਕਿਆ ਲੀਜੈ ਕਿਆ ਤਜੀਐ ਬਉਰੇ ਜੋ ਦੀਸੈ ਸੋ ਛਾਰੁ ॥ ਜਿਸੁ ਬਿਖਿਆ ਕਉ ਤੁਮ੍ਹ੍ਹ ਅਪੁਨੀ ਕਰਿ ਜਾਨਹੁ ਸਾ ਛਾਡਿ ਜਾਹੁ ਸਿਰਿ ਭਾਰੁ ॥੧॥

Ki▫ā lījai ki▫ā ṯajī▫ai ba▫ure jo ḏīsai so cẖẖār. Jis bikẖi▫ā ka▫o ṯumĥ apunī kar jānhu sā cẖẖād jāhu sir bẖār. ||1||

 

O (baurey = crazy) mindless person, – do not debate in your mind – (kiaa) what to (leejai) take and what to (tajeeai) give up; (jo) whatever (deesai) is visible (so) that is (chhaar-u = dust) has no value after death.

(Bikhiaa = poison) wealth and other things which you (kar-i jaanhu) consider your (apni) own; you will (chhaadd-i) leave (sa) them behind and (jaahu) depart; use of unfair means to obtain them is (bhaar-u) a load (sir-i) on the head – and makes it hard to cross the world-ocean to get to God. 1.

 

ਤਿਲੁ ਤਿਲੁ ਪਲੁ ਪਲੁ ਅਉਧ ਫੁਨਿ ਘਾਟੈ ਬੂਝਿ ਨ ਸਕੈ ਗਵਾਰੁ ॥ ਸੋ ਕਿਛੁ ਕਰੈ ਜਿ ਸਾਥਿ ਨ ਚਾਲੈ ਇਹੁ ਸਾਕਤ ਕਾ ਆਚਾਰੁ ॥੨॥

Ŧil ṯil pal pal a▫oḏẖ fun gẖātai būjẖ na sakai gavār. So kicẖẖ karai jė sāth na cẖālai ih sākaṯ kā ācẖār. ||2||

 

(Audh) the life, i.e. time available to act (ghaattai) is reducing (til-i til-u = small sesame seed) every moment and (pal-u pal-u) every short period of time, i.e. bit by bit, but (gavaar-u) the silly person (na sakai) cannot (boojh-i) understand because of other ideas in mind; S/he (karai) does (so) those (kichh-u = some) things (j-i) which do not (chalai) go with the soul on death to be counted when account of deeds is taken; (ihu) this is (aachaar-u = conduct) the way of life of (saakat = worshipper of Shakti) one who turns away from God and seeks transitory gains and pleasures. 2.

 

ਸੰਤ ਜਨਾ ਕੈ ਸੰਗਿ ਮਿਲੁ ਬਉਰੇ ਤਉ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਬਿਨੁ ਸਤਸੰਗ ਸੁਖੁ ਕਿਨੈ ਨ ਪਾਇਆ ਜਾਇ ਪੂਛਹੁ ਬੇਦ ਬੀਚਾਰੁ ॥੩॥

Sanṯ janā kai sang mil ba▫ure ṯa▫o pāvahi mokẖ ḏu▫ār. Bin saṯsang sukẖ kinai na pā▫i▫ā jā▫e pūcẖẖahu beḏ bīcẖār. ||3||

 

O (baurey = crazy) mindless person, if you (mil-i) join (sang-i) in company (kai) of (sant = saint, janaa = persons) seekers of the Almighty; (tau) then you can (paavah-i) get to (duaar-u) the gate of (mokh) emancipation, i.e. overcome vices, the impediment to union with God.

(Kinai na) no one (paaiaa) has found God, (bin-u) except through joining (satsang) holy congregation, (jaaey) go and (poochhahu) ask those who have (beechaar-u) reflected on teachings of (beyd = Vedas) the scriptures. 3.

 

ਰਾਣਾ ਰਾਉ ਸਭੈ ਕੋਊ ਚਾਲੈ ਝੂਠੁ ਛੋਡਿ ਜਾਇ ਪਾਸਾਰੁ ॥ ਨਾਨਕ ਸੰਤ ਸਦਾ ਥਿਰੁ ਨਿਹਚਲੁ ਜਿਨ ਰਾਮ ਨਾਮੁ ਆਧਾਰੁ ॥੪॥੬॥

Rāṇā rā▫o sabẖai ko▫ū cẖālai jẖūṯẖ cẖẖod jā▫e pāsār. Nānak sanṯ saḏā thir nihcẖal jin rām nām āḏẖār. ||4||6||

 

(Raana) the kings and (raau) the wealthy, (sabhai ko-oo) everyone (chaalai) departs from the world and (chhodd-i) leaves (paasaar = expanse) relations and belongings behind.

But wealth of (sant = saint, janaa = people) devotees of the Almighty – remembrance of Naam – remains (sadaa) ever (thir-u = stable, nihchal-u = imperishable) with them here, accompanies to hereafter and counted when account of deeds is taken, says fourth Nanak. 4. 6.