SGGS pp 12-13, Sohila.

 

Note: the following set o Shabads called Sohila is recited at bedtime. Sohila means praising happily.

 

ਸੋਹਿਲਾ ਰਾਗੁ ਗਉੜੀ ਦੀਪਕੀ ਮਹਲਾ ੧

Sohilā rāg ga▫oṛī ḏīpkī mėhlā 1

 

Sohila (song of joy) composition of (mahla 1) the first Guru in Ragini Deepki of Raga Gaurri.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

Invoking the One all-pervasive Creator who may be known with the trur guru’s grace/guidance.

 

ਜੈ ਘਰਿ ਕੀਰਤਿ ਆਖੀਐ ਕਰਤੇ ਕਾ ਹੋਇ ਬੀਚਾਰੋ ॥ ਤਿਤੁ ਘਰਿ ਗਾਵਹੁ ਸੋਹਿਲਾ ਸਿਵਰਿਹੁ ਸਿਰਜਣਹਾਰੋ ॥੧॥

Jai gẖar kīraṯ ākẖī▫ai karṯe kā ho▫e bīcẖāro. Ŧiṯ gẖar gāvhu sohilā sivrihu sirjaṇhāro. ||1||

 

(Ghar-i) the house/mind (jai) where (keerat-i = praise) Divine virtues are (aakheeai = said) praised and (beechaaro) reflection on commands (ka) of (kartey) the Creator (hoey) is done. Be in (tit-u) that (ghar-i = house) state of mind, i.e. condition yourself for that, and (gaavhu) sing (sohilaa) song of joy/praise and (sivrih-u) remember and reflect on commands of (sirjanhaaro) the Creator. 1.

 

ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥ ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧum gāvhu mere nirbẖa▫o kā sohilā. Ha▫o vārī jiṯ sohilai saḏā sukẖ ho▫e. ||1|| rahā▫o.

 

(Gaavh-u) sing (tum) you (sohilaa) praises of (nirbhau = fearless) the highest Master (meyrey = my) of all, so that your fears go; (hau) I adore that song of God’s praise by (jit-u) which brings (sadaa) ever endows (sukh-u) peace – because by it one does not transgress and has no anxiety. 1.

(Rahaau) dwell on this and reflect.

 

ਨਿਤ ਨਿਤ ਜੀਅੜੇ ਸਮਾਲੀਅਨਿ ਦੇਖੈਗਾ ਦੇਵਣਹਾਰੁ ॥ ਤੇਰੇ ਦਾਨੈ ਕੀਮਤਿ ਨਾ ਪਵੈ ਤਿਸੁ ਦਾਤੇ ਕਵਣੁ ਸੁਮਾਰੁ ॥੨॥

Niṯ niṯ jī▫aṛe samālī▫an ḏekẖaigā ḏevaṇhār. Ŧere ḏānai kīmaṯ nā pavai ṯis ḏāṯe kavaṇ sumār. ||2||

 

The Creator (nit nit) forever (samaalian-i) takes care of (jeearey) the creatures; (devanhaar-u = giver) the beneficent Master (deykhega = shall see) shall also take care of you.

(Keemat-i = price) evaluation of (daanai = of charities) beneficence of the Creator (na pavai) cannot be done (teyrai) by you; then (kavan-u) who can (sumaar-u = estimate) take measure of (tis-u = that) the great (daatey = giver) beneficent Master. 2.

 

Note: The next verse is in the context of a Punjabi custom whereby shortly before the wedding day, the family and friends of the bride–to-be put oil in her head and sing blessings for her. After the wedding, the bride leaves her parents’ home and goes to that of the groom. Using this as metaphor, the verse says that the day of departure from the world to join God is preordained. Blessings are sought for the soul to unite with the Creator.

 

ਸੰਬਤਿ ਸਾਹਾ ਲਿਖਿਆ ਮਿਲਿ ਕਰਿ ਪਾਵਹੁ ਤੇਲੁ ॥ ਦੇਹੁ ਸਜਣ ਅਸੀਸੜੀਆ ਜਿਉ ਹੋਵੈ ਸਾਹਿਬ ਸਿਉ ਮੇਲੁ ॥੩॥

Sambaṯ sāhā likẖi▫ā mil kar pāvhu ṯel. Ḏeh sajaṇ asīsṛī▫ā ji▫o hovai sāhib si▫o mel. ||3||

 

(Sambat-i) the year and (saha) day of wedding/death has come, let us (mil-i kar-i) together and  (paavah-u) pour (teyl-u) oil on my head, and (deyh-u) give (aseesrreea) blessings that (meyl-u) union (sio) with (sahib) the Master (hovai) takes place. 3.

 

ਘਰਿ ਘਰਿ ਏਹੋ ਪਾਹੁਚਾ ਸਦੜੇ ਨਿਤ ਪਵੰਨਿ ॥ ਸਦਣਹਾਰਾ ਸਿਮਰੀਐ ਨਾਨਕ ਸੇ ਦਿਹ ਆਵੰਨਿ ॥੪॥੧॥

Gẖar gẖar eho pāhucẖā saḏ▫ṛe niṯ pavann. Saḏaṇhārā simrī▫ai Nānak se ḏih āvann. ||4||1||

 

(Eyho) this (paahucha = letter) the call of death is received (ghar-i ghar-i = in every house) by every soul; and (sadrrey) calls are (nit) ever (pava’nn-i) made. We should (simreeai) remember to obey (sadanhaara) the Caller Almighty because (sey) those (dih) days (aava’nn-i = are to come) our turn may come anytime. 4. 1. 20.

 

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ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ॥

Rāg āsā mėhlā 1.

 

Composition of the first Guru in Raga Aasa.

 

ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥   ਗੁਰ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥

Cẖẖi▫a gẖar cẖẖi▫a gur cẖẖi▫a upḏes.   Gur gur eko ves anek. ||1||

 

 

Composition of the first Guru in Raga Aasa. There are (chhia) six (ghar = homes) schools of Hindu philosophy, six (gur) teachers/authors and six types of (updeys) teachings.

They each have a guru but these are (veys = garb) forms of i.e. describe (eyk) one supreme Guru, the Almighty each in their own way. 1.

 

Note: The six philosophies are as follows:

 

1. Sankhya – Kapil – Duality between soul and physical existence.
2. Nyaya – Gautam – logic.
3. Vaisheshak – Kanada – atomic pluralism.
4. Yoga – Patanjali – physical postures and meditation.
5. Mimamsa – Jaimini – anti ascetic and anti-mystical.
6. Vedanta – Vyasa – opposition to Vedic ritualism based on Upanishads.

 

ਜੈ ਘਰਿ ਕਰਤੇ ਕੀਰਤਿ ਹੋਇ ॥   ਸੋ ਘਰੁ ਰਾਖੁ ਵਡਾਈ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥

Jai gẖar karṯe kīraṯ ho▫e.   So gẖar rākẖ vadā▫ī ṯohi. ||1|| rahā▫o.

 

These are different philosophies; but (ghar-i) the philosophy (jai) in which (kartey) the Creator (keerat-i hoey) is praised.

O Almighty, please (raakh-u) keep me in (so) that (ghar-u) philosophy so that I (vaddaaee) praise/remember (toh-i) You, i.e. not bother about these philosophies.

(Rahaau) dwell and reflect on this.

 

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਭਇਆ ॥   ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥  ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੩੦॥

visu▫e cẖasi▫ā gẖaṛī▫ā pahrā thiṯī vārī māhu bẖa▫i▫ā.   Sūraj eko ruṯ anek.  Nānak karṯe ke keṯe ves. ||2||30||

 

Remember the Creator (visuey, chasia, gharreea, pahra = divisions of time) short periods of time, (thitee) days of the lunar cycle, (vaaree) days of the week (bhaiaa) make (maah-u) a month.

There are (aneyk) many (rut-i) seasons formed by (eyko) the one (sooraj) sun.

There (ketey) many (veys = garbs) manifestations of the powers of (kartey) the Creator, says Guru Nanak.

 

Page 13

ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੨॥

Nānak karṯe ke keṯe ves. ||2||2||

 

Similarly the Creator has (keytey) so many (veys) garbs, i.e. the diverse Creation is manifestation of (kartey) the Creator, says Guru Nanak. 2. 2.

 

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ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥

Rāg ḏẖanāsrī mėhlā 1.

 

Composition of the first Guru in Raga Dhaanasri.

 

This composition called Aarti has a history. When Guru Nanak went to Jaganathpuri in Orissa, India, the priest at the temple asked him to participate in the Aarti. Aarti is a song in praise of the deity. It is performed by waving a salver with lamps, incense, flowers and money or other offerings in it. Guru Nanak agreed but when the priests offered Aarti he stood absorbed in something else. When asked why he did not participate, he said he offered Aarti thus:

 

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

Gagan mai thāl rav canḏ dīpak bane tārikā mandal janak moṯī.  Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1||

 

In doing Aarti of the Almighty, (thaal-u) the salver is (mai) in the form of (gagan) the sky, on which have been placed (rav-i) the sun and (chand-u) moon (baney = become) as (deepak) the lamps; (manddal) the constellation of (taarika) the stars is (janak) like (moti) the pearls.

(Malaanlo) fragrance of the Sandalwood trees is (dhoop) the incense, (pavan) the air (karey = does) moves like (chavro) the swash and (sagal) the entire (banraaey) vegetation is (phoolant) flowers before the (joti = light) the Supreme Spirit. 1.

 

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥

Kaisī ārṯī ho▫e bẖav kẖandnā ṯerī ārṯī.  Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o.

             

(Kaisi) how can (teyri) Your Aarti (hoey) be done o Almighty, (khanddna = destroyer) banisher of (bhav = world) births and deaths thus granting emancipation -, because you have no form?

(Sabad = word) sounds in nature represent (anhataa) the ceaseless (vaajant) playing of (bheyri = drums) celestial music. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹੈ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥

Sahas ṯav nain nan nain hai ṯohi ka▫o sahas mūraṯ nanā ek ṯohī.  Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohī. ||2||

 

You are ineffable, o Almighty:

 

(Tav) You have (sahas) a thousand (nain) eyes – see everything – but there are (nan) no physical (nain) eyes (kau) of (toh-i) Yours.

There are (sahas) thousands of (moorat-i) forms of Yours in nature, but (nana) not (eyk) one is (tohi) Yours – none describes You fully.

You have thousands of (bimal = unstained) sacred (pad) feet but not (ek) one (pad) foot is Yours – You are everywhere but do not move.

You are (bin-u) without (gandh = the organ of smell) a nose but You have (sahas) thousands of (gandh) noses – You can smell/know virtues and vices in the minds of the creatures, but unseen;

(Iv) such (chalat) plays of Yours are (mohi) fascinating.  2.

 

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥

Sabẖ mėh joṯ joṯ hai so▫e.  Ŧis kai cẖānaṇ sabẖ mėh cẖānaṇ ho▫e.  Gur sākẖī joṯ pargat ho▫e.  Jo ṯis bẖāvai so ārṯī ho▫e. ||3||

 

There is one (jot-i = light) Spirit (mah-i) in (sabh) all and that (jot-i) Spirit is (soey = that one) of the Creator.

There (hoey) is (chaanan-u = light) life (mah-i) in (sabh) all provided (chaanan-i) by the light/spirit of (tis = that) the Creator.

IT is hidden within and (pargatt hoey = manifests) is realized with (saakhi) guidance of (gur) the guru.

(Jo) what deeds of the creatures (bhaavai) please (tis-u = that) the Master, (su) that is the Aarti (hoey) being done, i.e. real Aarti/worship is living by Divine virtues and commands. 3

 

ਹਰਿ ਚਰਣ ਕਮਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੋ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥ ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਮਿ ਵਾਸਾ ॥੪॥੩॥

Har cẖaraṇ kamal makranḏ lobẖiṯ mano anḏino mohi āhī pi▫āsā.  Kirpā jal ḏėh Nānak sāring ka▫o ho▫e jā ṯe ṯerai nām vāsā. ||4||3||

 

(Makrand = sweet juice of flowers taken by the bees) the elixir/experience of being at (kamal) the lotus (charan) feet, i.e. in service/obedience, of (har-i) the Almighty has (lobhit) fascinated my (mano) mind, and (moh-i) I (aahi = is) have (piaasa = thirst) longing to be with the Master.

O Almighty, I am a rain-bird yearning for the rain-drop; please (deyh-i) give (jal-u) the water of (kripa) grace (kau) to this (saaring) rain-bird, (tey) with (ja) which I am satiated – and (vaasa = abide) remain absorbed (teyrai) in Your (naam-i) virtues and commands – taking them as guide for life. 4. 3.

 

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ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੪ ॥

Rāg ga▫oṛī pūrbī mėhlā 4.

 

Composition of the fourth Guru in Raga Gaurri Ragini Poorbi

 

ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥ ਪੂਰਬਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਮਨਿ ਹਰਿ ਲਿਵ ਮੰਡਲ ਮੰਡਾ ਹੇ ॥੧॥

Kām karoḏẖ nagar baho bẖari▫ā mil sāḏẖū kẖandal kẖanda he.Pūrab likẖaṯ likẖe gur pā▫i▫ā man har liv mandal mandā he. ||1||

 

(Nagar-u = town) the human body is (bhariaa) filled with (bahu) many vices like (kaam-i) lust and (krodh-i) anger; these can be (khanddal khandda = broken into pieces) banished (mil-i = on meeting) with guidance of (saadhoo) the guru.

The guru (paaiaa) is found based on (poorab-i) past (likhat-i) writing, i.e. past good deeds; – with his guidance the vices are dispelled and – (man-i) the mind (manddal mandda = stuffed with) fully filled and (liv) attention/focus on (har-i) God. 1.

 

ਕਰਿ ਸਾਧੂ ਅੰਜੁਲੀ ਪੁਨੁ ਵਡਾ ਹੇ ॥ ਕਰਿ ਡੰਡਉਤ ਪੁਨੁ ਵਡਾ ਹੇ ॥੧॥ ਰਹਾਉ ॥

Kar sāḏẖū anjulī pun vadā he.Kar dand▫uṯ pun vadā he. ||1|| rahā▫o.

 

O human being, (kar-i = do, anjuli = folded hands) show respect to (saadhoo) the guru; it is a (vaddaa) highly (pun-u) pious act; as is also (kar-i = do, ddanddaut = prostrating in front of) submission to the guru. 1.

(Rahaau) dwell on this and contemplate.

 

Note: The next verse describes the state of one who turns away from God in search of material gains. Such a person worships Shakti or the goddess and is called a Saakat or Sakta.

 

ਸਾਕਤ ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਜਾਣਿਆ ਤਿਨ ਅੰਤਰਿ ਹਉਮੈ ਕੰਡਾ ਹੇ ॥ਜਿਉ ਜਿਉ ਚਲਹਿ ਚੁਭੈ ਦੁਖੁ ਪਾਵਹਿ ਜਮਕਾਲੁ ਸਹਹਿ ਸਿਰਿ ਡੰਡਾ ਹੇ ॥੨॥

Sākaṯ har ras sāḏ na jāṇi▫ā ṯin anṯar ha▫umai kandā he.Ji▫o ji▫o cẖalėh cẖubẖai ḏukẖ pāvahi jamkāl sahėh sir dandā he. ||2||

 

(Saakat) one who turns away from God and does not (jaania) know (saad-u = taste) the joy of (har-i) Divine (ras) experience; s/he has (kandda) the thorn of (haumai) ego/acting by self-will (antar-i) within; it (chubhai) pricks (jio jio = as, chalahi = walks) with every step, i.e. s/he keeps committing vices, and (paavah-i) experiences (dukh-u) suffering as a result; s/he (sahai = bears) receives (ddandda = rod) hit (sir-i) on the head, i.e. is punished by (jamkaal-u = messenger of death) Divine justice with being put in cycles of birth and deaths. 2.

 

ਹਰਿ ਜਨ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ਦੁਖੁ ਜਨਮ ਮਰਣ ਭਵ ਖੰਡਾ ਹੇ ॥ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪਾਇਆ ਪਰਮੇਸਰੁ ਬਹੁ ਸੋਭ ਖੰਡ ਬ੍ਰਹਮੰਡਾ ਹੇ ॥੩॥

Har jan har har nām samāṇe ḏukẖ janam maraṇ bẖav kẖanda he. Abẖināsī purakẖ pā▫i▫ā parmesar baho sobẖ kẖand barahmandā he. ||3||

 

On the other hand, (har-i = God,  jan = servants) those who obey the Almighty (samaaney) remain absorbed in obedience (naam-i) of Naam/Divine commands; they (khandda = break) end (dukh-u) the pain of being in the cycles of (janam) births and (maran) deaths in (bhav) the world.

 (Paaia) they find (abinaasi) the eternal (purakh-u) all-pervasive Master within and (sobh) earn praise (khandd brahmandda = the whole universe) of all. 3.

 

The Guru humbly makes the supplication:

 

ਹਮ ਗਰੀਬ ਮਸਕੀਨ ਪ੍ਰਭ ਤੇਰੇ ਹਰਿ ਰਾਖੁ ਰਾਖੁ ਵਡ ਵਡਾ ਹੇ ॥ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਟੇਕ ਹੈ ਹਰਿ ਨਾਮੇ ਹੀ ਸੁਖੁ ਮੰਡਾ ਹੇ ॥੪॥੪॥

Ham garīb maskīn parabẖ ṯere har rākẖ rākẖ vad vadā he. Jan Nānak nām aḏẖār tek hai har nāme hī sukẖ mandā he. |||4||8||22||60||

 

(Ham) we are (gareeb) poor (maskeen) humble beggars at (teyrey) Your door; and You are (vadd vaddaa) the Greatest benefactor of all, o (har-i) Almighty; please (raakh-u raakh-u = keep) provide us solace.

Naam is the only (adhaar-u) mainstay and (tteyk) support of (jan) humble Nanak; obedience to Naam of (har-i) the Almighty is the (mandda = full of) source of (sukh-u) peace and comfort. 4. 4.

 

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ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥

Rāg ga▫oṛī pūrbī mėhlā 5.

 

Composition of the fifth Guru in Poorbi Ragini of Raga Gaurri.

 

Note: Human beings need to realize the purpose of human birth and act to fulfill it. We ordinary mortals cannot understand this on our own and hence need the help of the guru. This cis the message of the fifth Guru in this Shabad.

 

ਗਉੜੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī mėhlā 5.

 

Composition of the fifth Guru in Raga Gaurri.

 

ਕਰਉ ਬੇਨੰਤੀ ਸੁਨਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥   ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥੧॥

Kara▫o benanṯī sunhu mere mīṯā sanṯ tahal kī belā.   Īhā kẖāt cẖalhu har lāhā āgai basan suhelā. ||1||

 

Everyone comes to the world with allotted tasks. You should therefore (vihaajhah-u = buy) acquire (soee = that) awareness of Naam of (har-i) the Almighty (tey) from (gur) the guru, (ja kau) for what you (aaey = came) have taken human birth, and (baseyra) keep (manah-i) in mind.

Follow the guru’s teachings and (paavah-u) find (mahal-u = palace) abode of the Almighty in your (nij) own (ghar-i = house) mind and live in (sukh) comfort (sahjey) effortlessly; then (pheyra) return to the world (na hoeygo) will not happen (bahur-i) again – i.e. you will not be reborn. 3.

 

ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਨਾਰੇ ॥   ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥

A▫oḏẖ gẖatai ḏinas raināre.   Man gur mil kāj savāre. ||1|| rahā▫o.

 

(Audh) one’s life (ghattai) keeps reducing every (dinas-u) day and (rainaarey) night. Therefore, o my mind – do not delay matters – one who (mil-i = meets) finds the guru and follows his teachings (savaarey) accomplishes (kaaj = tasks) the objective of finding God – by ridding vices. 1.

(Rahaau) Pause and contemplate.

 

ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸਹਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥   ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਏ ਹਰਿ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥

Ih sansār bikār sahse mėh ṯari▫o barahm gi▫ānī.   Jisahi jagā▫e pī▫ā▫e har ras akath kathā ṯin jānī. ||2||

 

(Ih-u) this (sansaar-u) world – the creatures – remain engrossed in (bikaar-u) vices/wrongdoings and therefore (sahasey = anxiety, mah-i) apprehensive of retribution; but (brahm = God, giaani = aware) one who has discovered the Creator within the mind – commits no evil and – (tario = swims) gets across/overcomes the world ocean of vices.

But not everyone has this experience. Only those whom the Creator (jagaaey = awakens) alerts against vices and (peeaaey) gives to drink (ras-u) the elixir of (har-i) Divine virtues – i.e. grants the experience of living by Divine commands – (tin-i) they (jaani) know (akath katha) the indescribable story/experience of the Divine within. 2.

 

ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥   ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥੩॥

Jā ka▫o ā▫e so▫ī bihājẖahu har gur ṯe manėh baserā.   Nij gẖar mahal pāvhu sukẖ sėhje bahur na ho▫igo ferā. ||3||

 

Everyone comes to the world with allotted tasks. You should therefore (vihaajhah-u = buy) acquire (soee) that (ja kau) for what you (aaey) came to obtain (baseyra) stay/manifestation of (har-i) the Almighty (tey) with guidance of (gur) the guru in this human birth.

Follow the guru’s teachings and (paavahu) find (mahal-u = palace) abode of the Almighty in your (nij) own (ghar-i = house) mind and live in (sukh) comfort (sahjey) effortlessly; then (pheyra) return to the world (na hoeygo) will not happen (bahur-i) again – i.e. you will not be reborn. 3.

 

ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥   ਨਾਨਕੁ ਦਾਸੁ ਇਹੀ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੫॥

Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre.   Nānak ḏās ihī sukẖ māgai mo ka▫o kar sanṯan kī ḏẖūre. ||4||5||

 

(Purakh) O all pervasive (bidhaatey) Master of destiny/Creator and (antarjaami) knower of minds, please (poorey) fulfil (sardha) wish of my (man) mind.

Your (daas-u = servant) devotee fifth Nanak – the seeker – (maangai) asks (ihai) only this (sukh-u) comfort: please (kar-i) make (mo = me, kau = to) me (dhoorey) the dust of (santan) saints – enable me to find the guru and live in obedience to his teachings. 4. 5.