SGGS pp 539-541, Bihaagrra M: 4, Chhants 3-6.
Note: In all the Shabads below, two expressions have been used in every line. One is ਮੇਰੀ ਜਿੰਦੁੜੀਏ (meri jindurree-e) meaning my dear soul. The other is ਰਾਮ (raam) meaning the all-pervasive Master. These show that the guru is addressing himself keeping the Master in mind. Their translation has been included mostly in the first line only.
ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥ ਜਗਿ ਸੁਕ੍ਰਿਤੁ ਕੀਰਤਿ ਨਾਮੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਮਨਿ ਧਾਰੇ ਰਾਮ ॥
ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਵਿਤੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਉਧਾਰੇ ਰਾਮ ॥
Bihāgaṛā mėhlā 4. Jag sukariṯ kīraṯ nām hai merī jinḏuṛī▫e har kīraṯ har man ḏẖāre rām. Har har nām paviṯ hai merī jinḏuṛī▫e jap har har nām uḏẖāre rām.
Composition of (mahla 4) the fourth Guru in Raag Bihaagrra. O (meyri) my (jindurree-ey) dear soul, (keerat-i) praising (naam-u) Divine virtues – and emulating them – is (su-krit) a virtuous deed done (jag-i) by the creature; s/he should (dhaarey) keep (har-i = take away vices) the purifying (keerat-i = praises) virtues of (raam) the all-pervasive (har-i) Almighty (man-i) in mind.
The purifying Naam of the Almighty is (pavit) holy; (jap-i) by remembering it one (udhaarey) is saved – from vices in life, and reincarnation on death.
ਸਭ ਕਿਲਵਿਖ ਪਾਪ ਦੁਖ ਕਟਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਮਲੁ ਗੁਰਮੁਖਿ ਨਾਮਿ ਉਤਾਰੇ ਰਾਮ ॥ ਵਡ ਪੁੰਨੀ ਹਰਿ ਧਿਆਇਆ ਜਨ ਨਾਨਕ ਹਮ
ਮੂਰਖ ਮੁਗਧ ਨਿਸਤਾਰੇ ਰਾਮ ॥੧॥
Sabẖ kilvikẖ pāp ḏukẖ kati▫ā merī jinḏuṛī▫e mal gurmukẖ nām uṯāre rām. vad punnī har ḏẖi▫ā▫i▫ā jan Nānak ham mūrakẖ mugaḏẖ nisṯāre rām. ||1||
(Mal-u = dirt) vices from the mind are (kattiaa = cuts) shed (naam-i) with Naam and (sabh-i) all (dukh) suffering which may result from (kilvikh paap) wrong-doings is (utaarey = removed) obviated.
But it is due to past (vadd) great (punni) good deeds that one (dhiaaia) pays attention to virtues and commands of (har-i) the Almighty, says (jan) the humble fourth Nanak.
And even (ham) we (moorakh mugadh = foolish) who do not know how to overcome vices in life, are (nistaarey = ferried across the night/life in the world) saved from taking birth again. 1.
ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਨਾ ਪੰਚੇ ਵਸਗਤਿ ਆਏ ਰਾਮ ॥ ਅੰਤਰਿ ਨਵ ਨਿਧਿ ਨਾਮੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਰੁ ਸਤਿਗੁਰੁ ਅਲਖੁ ਲਖਾਏ ਰਾਮ ॥
Jo har nām ḏẖi▫ā▫iḏe merī jinḏuṛī▫e ṯinā pancẖe vasgaṯ ā▫e rām. Anṯar nav niḏẖ nām hai merī jinḏuṛī▫e gur saṯgur alakẖ lakẖā▫e rām.
(Panchey) all five – vices of lust, anger, greed, attachment to the world-play and vanity – (aaey) come (tinaa vasgat-i) under the control of (jo) those who (dhiaaeydey) pay attention to (har-i naam-u) Divine virtues and commands.
Being aware of (Naam-u) Divine virtues and commands is like having (nav nidh-i = nine treasure) all treasures of the world; they are (anatar-i) in the mind but (alakh-u) unseen and the guru, (satigur-u) the true guru, (lakhaaey) shows them – through the word.
ਗੁਰਿ ਆਸਾ ਮਨਸਾ ਪੂਰੀਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਮਿਲਿਆ ਭੁਖ ਸਭ ਜਾਏ ਰਾਮ ॥ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਪ੍ਰਭਿ ਲਿਖਿਆ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਏ ਰਾਮ ॥੨॥
Gur āsā mansā pūrī▫ā merī jinḏuṛī▫e har mili▫ā bẖukẖ sabẖ jā▫e rām. Ḏẖur masṯak har parabẖ likẖi▫ā merī jinḏuṛī▫e jan Nānak har guṇ gā▫e rām. ||2||
(Gur-i) the guru (pooreaa) fulfils (aasa) hopes and (mansa) wishes by enabling to (miliaa) find (har-i) the Almighty; then (sabh) all other (bhukh = hunger) desires (jaaey) leave/end.
But this happens when it is so (likhiaa) written (mastak-i = on the fore-head) in destiny (dhur-i) at the source, i.e. by (har-i prabh-i) the Almighty Master, because of (gaaey = singing) praising and emulating (har-i gun) Divine virtues, says the fourth Nanak. 2.
ਹਮ ਪਾਪੀ ਬਲਵੰਚੀਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਪਰਦ੍ਰੋਹੀ ਠਗ ਮਾਇਆ ਰਾਮ ॥ ਵਡਭਾਗੀ ਗੁਰੁ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ
ਗੁਰਿ ਪੂਰੈ ਗਤਿ ਮਿਤਿ ਪਾਇਆ ਰਾਮ ॥
Ham pāpī balvancẖī▫ā merī jinḏuṛī▫e parḏarohī ṯẖag mā▫i▫ā rām. vadbẖāgī gur pā▫i▫ā merī jinḏuṛī▫e gur pūrai gaṯ miṯ pā▫i▫ā rām.
I am (paapi) a wrongdoer and (balvancheeaa = manipulator) cheat, (par-drohi) breaker of others’ trust and (tthag) deceiver for (maaia = money) material gains.
It is (vadd-bhaagi) by good fortune that I (paaiaa) found the guru and (gur-i poorai) from the perfect guru (paaia = obtained) learnt (mit-i) the correct way of life that enables (gat-i) freedom from vices.
ਗੁਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਮੁਖਿ ਚੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਫਿਰਿ ਮਰਦਾ ਬਹੁੜਿ ਜੀਵਾਇਆ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਸਤਿਗੁਰ
ਜੋ ਮਿਲੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਤਿਨ ਕੇ ਸਭ ਦੁਖ ਗਵਾਇਆ ਰਾਮ ॥੩॥
Gur amriṯ har mukẖ cẖo▫i▫ā merī jinḏuṛī▫e fir marḏā bahuṛ jīvā▫i▫ā rām. Jan Nānak saṯgur jo mile merī jinḏuṛī▫e ṯin ke sabẖ ḏukẖ gavā▫i▫ā rām. ||3||
The guru (choiaa = pours) administers (amrit) the life-giving elixir (mukh-i) into the mouth, i.e. imparts awareness of Divine virtues and commands; (phir-i) then (marda = dying) one falling prey to vices (bahurr-i) turns back to (jeevaaiaa = revived) overcome them.
Says (jan) the humble fourth Nanak: (Jo) those who (miley) find the guru and follow his teachings, (sabh) all (tin key) their (dukh = distress) afflictions (gavaaia = lost) are banished. 3.
ਅਤਿ ਊਤਮੁ ਹਰਿ ਨਾਮੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਤੁ ਜਪਿਐ ਪਾਪ ਗਵਾਤੇ ਰਾਮ ॥ ਪਤਿਤ ਪਵਿਤ੍ਰ ਗੁਰਿ ਹਰਿ ਕੀਏ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਚਹੁ ਕੁੰਡੀ ਚਹੁ ਜੁਗਿ
ਜਾਤੇ ਰਾਮ ॥
Aṯ ūṯam har nām hai merī jinḏuṛī▫e jiṯ japi▫ai pāp gavāṯe rām. Paṯiṯ paviṯar gur har kī▫e merī jinḏuṛī▫e cẖahu kundī cẖahu jug jāṯe rām.
Being aware of (har-i naam-u) Divine virtues and commands (hai) is (at-i) highly (ootam-u) sublime, (japiai) by remembering and practicing (jit-u) which, (paap) wrongdoings are (gavaatey = lost) obviated.
By imparting awareness of these, (gur-i) the guru (kee-ey) makes (patit) the fallen ones pure, and then they are (chah-u jug-i = in all four ages) ever (jaatey = known) accepted as virtuous (chah-u kunddi = in all four directions) everywhere.
ਹਉਮੈ ਮੈਲੁ ਸਭ ਉਤਰੀ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਅੰਮ੍ਰਿਤਿ ਹਰਿ ਸਰਿ ਨਾਤੇ ਰਾਮ ॥ ਅਪਰਾਧੀ ਪਾਪੀ ਉਧਰੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ
ਜਨ ਨਾਨਕ ਖਿਨੁ ਹਰਿ ਰਾਤੇ ਰਾਮ ॥੪॥੩॥
Ha▫umai mail sabẖ uṯrī merī jinḏuṛī▫e har amriṯ har sar nāṯe rām. Aprāḏẖī pāpī uḏẖre merī jinḏuṛī▫e jan Nānak kẖin har rāṯe rām. ||4||3||
(Sabh) the entire (mail = dirt) vice of (haumai) ego in (utri) is removed by (naatey) bathing in (har-i) Divine (amrit) nectar (sar-i) in the pool of (har-i) the Almighty, i.e. vices are overcome by leading life with Divine virtues and commands as guide.
(Apraadhi = criminals) transgressors and (paapi) wrong-doers (udhrey) are saved when (raatey) imbued with love of the Almighty even for (khin-u) a moment, says (jan) the humble fourth Nanak. 4. 3.
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Note: The message from this Shabad is that we should make practice of Naam, i.e. emulation of Divine virtues and obeying Divine commands as the mainstay/guide for our lives and use the sensory and action organs in that direction.
ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹ੍ਹ ਕਉ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਧਾਰੋ ਰਾਮ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਬਿਖੁ ਭਉਜਲੁ ਤਾਰਣਹਾਰੋ ਰਾਮ ॥
Bihāgaṛā mėhlā 4. Ha▫o balihārī ṯinĥ ka▫o merī jinḏuṛī▫e jinĥ har har nām aḏẖāro rām. Gur saṯgur nām driṛ▫ā▫i▫ā merī jinḏuṛī▫e bikẖ bẖa▫ojal ṯāraṇhāro rām.
Composition of (mahla 4) the fourth Guru in Raag Bihaagrra: O (meyri) my (jindurreeay) dear soul, (hau) I (balihaari = am sacrifice) adore (tinh kau) those (jinh) who have (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Naam/Divine virtues and commands as (adhaaro = support) guide for life.
(Gur-i) the great (satigur-i) true guru (drirraaia) creates firm understanding and commitment for practice of (naam-u) virtues and commands of the Almighty, which (taaranhaaro) ferries one across (bhaujal-u) the world-ocean of (bikh-u/vishya) vices – enables to overcome vices, attain union with the Almighty, and end cycles of births and deaths.
ਜਿਨ ਇਕ ਮਨਿ ਹਰਿ ਧਿਆਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਨ ਸੰਤ ਜਨਾ ਜੈਕਾਰੋ ਰਾਮ ॥ ਨਾਨਕ ਹਰਿ ਜਪਿ ਸੁਖੁ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭਿ
ਦੂਖ ਨਿਵਾਰਣਹਾਰੋ ਰਾਮ ॥੧॥
Jin ik man har ḏẖi▫ā▫i▫ā merī jinḏuṛī▫e ṯin sanṯ janā jaikāro rām. Nānak har jap sukẖ pā▫i▫ā merī jinḏuṛī▫e sabẖ ḏūkẖ nivāraṇhāro rām. ||1||
(Jaikaaro) glory (tin) to those (sant janaa = saintly people) seekers (jin) who, (ik man-i) with single-minded attention, (dhiaaia) focus on virtues and commands of (har-i) the Almighty.
One (paaia) experiences (sukh-u) peace/comfort (jap-i) by remembering and complying with directions of (har-i) the Almighty – given to the soul, as it (nivaaranhaao = keeps away) obviates (sabh-i) all (dookh) distress – by keeping away from vices, says fourth Nanak. 1.
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Note: The stanza below shows sensory organs of the body can perceive the Almighty in everything.
ਸਾ ਰਸਨਾ ਧਨੁ ਧੰਨੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਣ ਗਾਵੈ ਹਰਿ ਪ੍ਰਭ ਕੇਰੇ ਰਾਮ ॥ ਤੇ ਸ੍ਰਵਨ ਭਲੇ ਸੋਭਨੀਕ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਕੀਰਤਨੁ ਸੁਣਹਿ ਹਰਿ ਤੇਰੇ ਰਾਮ ॥
Sā rasnā ḏẖan ḏẖan hai merī jinḏuṛī▫e guṇ gāvai har parabẖ kere rām. Ŧe sarvan bẖale sobẖnīk hėh merī jinḏuṛī▫e har kīrṯan suṇėh har ṯere rām.
(Sa) that person, whose (rasna) tongue (gaavai = sings) praises (gun) virtues (keyrey) of (har-i) the Almighty, (hai) is (dhan-u dhann-u) greatly blessed.
(Tey) those persons whose (sravan) ears (sunah-i) hear (har-i = makes green) the rejuvenating (keertan) praises of virtues of (teyrey) Yours (har-i) o Almighty, i.e. those who hear every sound as praising the Almighty, are (bhaley) highly (sobhneek) praiseworthy.
ਸੋ ਸੀਸੁ ਭਲਾ ਪਵਿਤ੍ਰ ਪਾਵਨੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਜਾਇ ਲਗੈ ਗੁਰ ਪੈਰੇ ਰਾਮ ॥ ਗੁਰ ਵਿਟਹੁ ਨਾਨਕੁ ਵਾਰਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਨਿ ਹਰਿ
ਹਰਿ ਨਾਮੁ ਚਿਤੇਰੇ ਰਾਮ ॥੨॥
So sīs bẖalā paviṯar pāvan hai merī jinḏuṛī▫e jo jā▫e lagai gur paire rām. Gur vitahu Nānak vāri▫ā merī jinḏuṛī▫e jin har har nām cẖiṯere rām. ||2||
(So) that person is (bhalaa = good) virtuous (jo) who (jaaey) goes and (lagai) touches (sees-u) the head to the guru’s (pairey) feet, i.e. one who submits to the guru’s teachings; s/he (hai) is (pavitr paavan-u) purified of vices.
Nanak the fourth (vaaria) is sacrifice (vittah-u) to, i.e. adores, the guru (jin-i) who guides to (chiteyrey = remember) keep in mind (har-i = dispels vices) the purifying and (har-i = makes green) the rejuvenating (naam) Divine virtues and commands – as guide for life. 2.
ਤੇ ਨੇਤ੍ਰ ਭਲੇ ਪਰਵਾਣੁ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਸਾਧੂ ਸਤਿਗੁਰੁ ਦੇਖਹਿ ਰਾਮ ॥ ਤੇ ਹਸਤ ਪੁਨੀਤ ਪਵਿਤ੍ਰ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਹਰਿ ਜਸੁ
ਹਰਿ ਹਰਿ ਲੇਖਹਿ ਰਾਮ ॥
Ŧe neṯar bẖale parvāṇ hėh merī jinḏuṛī▫e jo sāḏẖū saṯgur ḏekẖėh rām. Ŧe hasaṯ punīṯ paviṯar hėh merī jinḏuṛī▫e jo har jas har har lekẖėh rām.
(Tey) those persons (jo) whose (neytr) eyes (deykhah-i) see the virtues of (saadhoo) the saint (satigur-u) true guru and follow his example, (hah-i) are (bhaley = good) virtuous; they (parvaan-u = accepted) perform their role well and are accepted by the Almighty.
(Tey) those (jo) whose (hast) hands (leykhah-i) write (jas-u) praise of virtues of (har-i) the Almighty, (har-i) the banisher of vices and (har-i) rejuvenator of the mind, they (hah-i) are (puneet pavitr) sanctified.
ਤਿਸੁ ਜਨ ਕੇ ਪਗ ਨਿਤ ਪੂਜੀਅਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਮਾਰਗਿ ਧਰਮ ਚਲੇਸਹਿ ਰਾਮ ॥ ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ,
ਹਰਿ ਸੁਣਿ ਹਰਿ ਨਾਮੁ ਮਨੇਸਹਿ ਰਾਮ ॥੩॥
Ŧis jan ke pag niṯ pūjī▫ah merī jinḏuṛī▫e jo mārag ḏẖaram cẖalesėh rām. k ṯin vitahu vāri▫ā merī jinḏuṛī▫e har suṇ har nām manesėh rām. ||3||
O my dear soul, one should (nit) ever (poojeeah-i) worship (pag) the feet, i.e. respect and follow the example, of (tis-u) that (jan) person (jo) who (chaleysah-i) walks (maarag-i) on the path of (dharam) righteousness – practice of Naam.
Fourth Nanak (vittah-u varia = is sacrifice to) adores (tin) those who (sun-i) listen to and (maneysah-i = accept) /obey (har-i naam-u) Divine commands. 3.
Note: The next stanza motivates that everything created by the Creator performs its allotted role, and so should the human being.
ਧਰਤਿ ਪਾਤਾਲੁ ਆਕਾਸੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਰਾਮ ॥ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਨਿਤ ਹਰਿ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਵੈ ਰਾਮ ॥
Ḏẖaraṯ pāṯāl ākās hai merī jinḏuṛī▫e sabẖ har har nām ḏẖi▫āvai rām. Pa▫uṇ pāṇī baisanṯaro merī jinḏuṛī▫e niṯ har har har jas gāvai rām.
(Dharat-i/dharti) the earth, (pataal-i) nether regions and (aakaas-u) sky, (sabh) all (dhiaavai = pay attention) exist by, and obey, (naam-u) commands of the Almighty – the cosmic laws.
Similarly (paun-u) air, (paani) water and (baisantaro) fire, each (nit) ever (gaavai = sings, jas-u = praises) obeys commands of (har-i) the Almighty, (har-i) banisher of vices and (har-i) rejuvenator of the mind – they carry out their allotted roles.
ਵਣੁ ਤ੍ਰਿਣੁ ਸਭੁ ਆਕਾਰੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਰਾਮ ॥ ਨਾਨਕ ਤੇ ਹਰਿ ਦਰਿ ਪੈਨ੍ਹ੍ਹਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਗੁਰਮੁਖਿ ਭਗਤਿ ਮਨੁ ਲਾਵੈ ਰਾਮ ॥੪॥੪॥
vaṇ ṯariṇ sabẖ ākār hai merī jinḏuṛī▫e mukẖ har har nām ḏẖi▫āvai rām. Nānak ṯe har ḏar painĥā▫i▫ā merī jinḏuṛī▫e jo gurmukẖ bẖagaṯ man lāvai rām. ||4||4||
(Van-u) every tree, (trin-u) every blade of grass, (sabh-u) every (aakaar-u) physical existence (dhiaavai) invoke (har-i har-i naam-u) Divine commands (mukh-i) from the mouth, i.e. they all obey God – and the humans should learn from them.
(Jo) one who (gurmukh-i) follows the guru’s teachings and (bhagat-i) devotedly (man laavai = fixes the mind) pays attention to Divine virtues and commands, (tey) that soul (pahnaaiaa) is given to wear the robe of honor (dar-i) in the court of, i.e. is honorably accepted for union with, (har-i) the Almighty, says fourth Nanak. 4. 4.
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ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥ ਜਿਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤਿਓ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤੇ ਮਨਮੁਖ ਮੂੜ ਇਆਣੇ ਰਾਮ ॥
ਜੋ ਮੋਹਿ ਮਾਇਆ ਚਿਤੁ ਲਾਇਦੇ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸੇ ਅੰਤਿ ਗਏ ਪਛੁਤਾਣੇ ਰਾਮ ॥
Bihāgaṛā mėhlā 4. Jin har har nām na cẖeṯi▫o merī jinḏuṛī▫e ṯe manmukẖ mūṛ i▫āṇe rām. Jo mohi mā▫i▫ā cẖiṯ lā▫iḏe merī jinḏuṛī▫e se anṯ ga▫e pacẖẖuṯāṇe rām.
Composition of the fourth Guru in Raag Bihagrra. O (meyri) my (jindurree-ey) dear soul, (jin) those who do not (cheytio) keep in mind (har-i = banish vices) the purifying (naam-u) virtues of (har-i) the Almighty, (tey) those (moorr) foolish (manmukh) self-oriented people remain (iaaney) ignorant – of how to fulfill the purpose of human birth.
(Jo) those who (laaidey) engage (chit-u) the mind, i.e. remain engrossed, (moh-i) in attachment to (maaia) the world-play – and forget the Creator –, (ant-i) at the end (sey) they (gaey) depart from the world (pachhutaaney) repenting – because attachment to the world-play acts as impediment to union with the Creator.
ਹਰਿ ਦਰਗਹ ਢੋਈ ਨਾ ਲਹਨ੍ਹ੍ਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਮਨਮੁਖ ਪਾਪਿ ਲੁਭਾਣੇ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਗੁਰ ਮਿਲਿ ਉਬਰੇ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਹਰਿ ਜਪਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ਰਾਮ ॥੧॥
Har ḏargėh dẖo▫ī nā lahniĥ merī jinḏuṛī▫e jo manmukẖ pāp lubẖāṇe rām. Jan Nānak gur mil ubre merī jinḏuṛī▫e har jap har nām samāṇe rām. ||1||
Those (jo) who (manmukh = self willed) go their own way, they (lubhaaney) fall prey to temptations and (paap-i) commit vices; they do not (lahanih) receive (ddhoee = support) acceptance in (dargah) the court of (har-i) the Almighty, i.e. are kept away from the Master.
But (jan) the humble servants who (mil-i) find and follow the guru, (japi) remember the Almighty and (samaan-e) remain absorbed (har-i naam-i) in Divine virtues; they (ubrey = rise above) overcome temptations, says the fourth Nanak. 1.
ਸਭਿ ਜਾਇ ਮਿਲਹੁ ਸਤਿਗੁਰੂ ਕਉ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ਰਾਮ ॥
ਹਰਿ ਜਪਦਿਆ ਖਿਨੁ ਢਿਲ ਨ ਕੀਜਈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮਤੁ ਕਿ ਜਾਪੈ ਸਾਹੁ ਆਵੈ ਕਿ ਨ ਆਵੈ ਰਾਮ ॥
Sabẖ jā▫e milhu saṯgurū ka▫o merī jinḏuṛī▫e jo har har nām ḏariṛ▫āvai rām. Har japḏi▫ā kẖin dẖil na kīj▫ī merī jinḏuṛī▫e maṯ kė jāpai sāhu āvai kė na āvai rām.
(Sabh-i) all should (jaaey) go to (milh-u) find (satiguru) the true guru, (jo) who (drirraavai) creates firm commitment to (har-i) the purifying (har-i naam-u) Divine virtues and commands – as guide for life.
We should not (ddhil keejaee = delay) wait (khin) even for a moment, (japdiaa) to remember the Master i.e. should never ignore Divine virtues and commands, (mat-u) because (ki jaapai) who knows whether the next (saah-u) breath (aavai) will come or not, i.e. death may come any time.
ਸਾ ਵੇਲਾ ਸੋ ਮੂਰਤੁ ਸਾ ਘੜੀ ਸੋ ਮੁਹਤੁ ਸਫਲੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਤੁ ਹਰਿ ਮੇਰਾ ਚਿਤਿ ਆਵੈ ਰਾਮ ॥
ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵੈ ਰਾਮ ॥੨॥
Sā velā so mūraṯ sā gẖaṛī so muhaṯ safal hai merī jinḏuṛī▫e jiṯ har merā cẖiṯ āvai rām. Jan Nānak nām ḏẖi▫ā▫i▫ā merī jinḏuṛī▫e jamkankar neṛ na āvai rām. ||2||
(Sa) that (veyla) time be it (moorat-u/mahoorat = auspicious time) period of 48 minutes or (muhatu = half of mahoorat) 24 minutes, i.e. all periods short and long are (saphal-u) fruitful (jit-u) when (har-i) the Master (meyra = my) of all (aavai) comes (chit-i) in the mind, i.e. being ever conscious of virtues and commands of the almighty makes human birth successful by the soul attaining union with the Creator.
(Jan) the humble servants (dhiaaia) pay attention to (naam-u) Divine virtues and commands, due to which (jamkankar-u) the messenger of death – who sends the erring souls to reincarnate – does not (aavai) come (neyrr-i) near them. 2.
ਹਰਿ ਵੇਖੈ ਸੁਣੈ ਨਿਤ ਸਭੁ ਕਿਛੁ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸੋ ਡਰੈ ਜਿਨਿ ਪਾਪ ਕਮਤੇ ਰਾਮ ॥ ਜਿਸੁ ਅੰਤਰੁ ਹਿਰਦਾ ਸੁਧੁ ਹੈ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਨਿ ਜਨਿ ਸਭਿ ਡਰ ਸੁਟਿ ਘਤੇ ਰਾਮ ॥
Har vekẖai suṇai niṯ sabẖ kicẖẖ merī jinḏuṛī▫e so darai jin pāp kamṯe rām. Jis anṯar hirḏā suḏẖ hai merī jinḏuṛī▫e ṯin jan sabẖ dar sut gẖaṯe rām.
(Har-i) the Almighty (veykhai) watches and (sunai) listens to (sabh-u kichh-u) everything – that the creatures do and say – , but only (so) that person (jin-i) who (kamatey) practices (paap) wrongdoing, i.e. disobeys Divine commands, should (ddarai) be afraid.
(Jis-u) one whose (hirda) mind (antar-u) within is (sudh-u) pure, does no wrong; (tin-i) that person (sutt-i ghatey = thrown away) has shed (sabh-i) all (ddar) fears/apprehensions.
ਹਰਿ ਨਿਰਭਉ ਨਾਮਿ ਪਤੀਜਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭਿ ਝਖ ਮਾਰਨੁ ਦੁਸਟ ਕੁਪਤੇ ਰਾਮ ॥ ਗੁਰੁ ਪੂਰਾ ਨਾਨਕਿ ਸੇਵਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਨਿ ਪੈਰੀ
ਆਣਿ ਸਭਿ ਘਤੇ ਰਾਮ ॥੩॥
Har nirbẖa▫o nām paṯīji▫ā merī jinḏuṛī▫e sabẖ jẖakẖ māran ḏusat kupṯe rām. Gur pūrā Nānak sevi▫ā merī jinḏuṛī▫e jin pairī āṇ sabẖ gẖaṯe rām. ||3||
(Har-i) the Almighty (nirbhau = without fear) is not answerable to any one, i.e. there is none above IT in authority; IT (pateejiaa) is pleased by practice of (naam-i) Divine virtues and commands; (sabh-i) all (kupatey = honour-less) notorious (dust) troublemakers, i.e. temptations, may (jhakh maaran-u) try to distract the practitioner but do not succeed.
(Nanak-i) Nanak the fourth (seyvia) serves, i.e. lives in obedience to, the Almighty (poora) perfect Guru (jin-i) who (aan-i) brings (sabh-i) all antagonists to (ghatey) place them (pairi) at the feet of, i.e. respect and follow one who lives by virtues and commands of the Almighty. 3.
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ਸੋ ਐਸਾ ਹਰਿ ਨਿਤ ਸੇਵੀਐ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਸਭ ਦੂ ਸਾਹਿਬੁ ਵਡਾ ਰਾਮ ॥ ਜਿਨ੍ਹ੍ਹੀ ਇਕ ਮਨਿ ਇਕੁ ਅਰਾਧਿਆ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਨਾ ਨਾਹੀ ਕਿਸੈ ਦੀ ਕਿਛੁ ਚਡਾ ਰਾਮ ॥
So aisā har niṯ sevī▫ai merī jinḏuṛī▫e jo sabẖ ḏū sāhib vadā rām. Jinĥī ik man ik arāḏẖi▫ā merī jinḏuṛī▫e ṯinā nāhī kisai ḏī kicẖẖ cẖadā rām.
We should (nit) ever (seyveeai = serve) be in obedience to (so aisa = such) that (har-i) Master (jo) who is (vaddaa) the greater (sabh doo) than all, i.e. above whom there is none.
(Jinhi) those who (araadhia) look to (ik) the One Master (ik man-i = single mind) alone, (tinaa) they (naahi) do not have (kichh-u) any (chadda) obligation to (kisai) any one.
ਗੁਰ ਸੇਵਿਐ ਹਰਿ ਮਹਲੁ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਝਖ ਮਾਰਨੁ ਸਭਿ ਨਿੰਦਕ ਘੰਡਾ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਧੁਰਿ
ਮਸਤਕਿ ਹਰਿ ਲਿਖਿ ਛਡਾ ਰਾਮ ॥੪॥੫॥
Gur sevi▫ai har mahal pā▫i▫ā merī jinḏuṛī▫e jẖakẖ māran sabẖ ninḏak gẖandā rām. Jan Nānak nām ḏẖi▫ā▫i▫ā merī jinḏuṛī▫e ḏẖur masṯak har likẖ cẖẖadā rām. ||4||5||
(Seyviai = serving) by obedience to the guru they (paaia) attain (mahal-u = palace) abode of (har-i) the Almighty, i.e. achieve the most exalted state, despite (sabh-i) all (nindak = slanderers) ill-wishers and (ghandda) trouble makers – temptations.
Says (jan) the humble fourth Nanak: Only those in whose (mastak-i = forehead) destiny (har-i) the Almighty has so (likh-i chhaddaa) written, (dhiaaia = remember) live by (naam-u) Divine virtues and commands – it happens by Divine grace. 4. 5.
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Note: The Creator pervades everywhere but we are not conscious of IT. We have forgotten the instructions IT gave to the soul and go our own way. It is necessary to join the holy congregation, the Sadhsangat, to be reminded of, and learn to practice, virtues and commands of the Creator. This is the message of the fourth Guru in this Shabad.
ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥ ਸਭਿ ਜੀਅ ਤੇਰੇ ਤੂੰ ਵਰਤਦਾ ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਤੂੰ ਜਾਣਹਿ ਜੋ ਜੀਇ ਕਮਾਈਐ ਰਾਮ ॥
ਹਰਿ ਅੰਤਰਿ ਬਾਹਰਿ ਨਾਲਿ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭ ਵੇਖੈ ਮਨਿ ਮੁਕਰਾਈਐ ਰਾਮ ॥
Bihāgaṛā mėhlā 4. Sabẖ jī▫a ṯere ṯūʼn varaṯḏā mere har parabẖ ṯūʼn jāṇėh jo jī▫e kamā▫ī▫ai rām. Har anṯar bāhar nāl hai merī jinḏuṛī▫e sabẖ vekẖai man mukrā▫ī▫ai rām.
O (har-i prabh) Almighty Master (meyrey = my) of all, (sabh-i) all (jeea) creatures are (teyrey = yours) created by You and (too’n) You (varatdaa) pervade in them; You (jaanah-i) know what (kamaaeeai = do) goes on (jeeay-i) in their minds – and what they do.
O (meyri) my (jindurreeay) dear soul, (har-i) the Almighty is (naal-i) with you (antar-i) within and (baahar-i) outside in nature, IT (veykhai) sees (man-i) in the mind – knows the thoughts – and actions, even if we (mukraaeeai) deny, outwardly.
ਮਨਮੁਖਾ ਨੋ ਹਰਿ ਦੂਰਿ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਈਐ ਰਾਮ ॥ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਧਿਆਇਆ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਹਰਿ ਹਾਜਰੁ ਨਦਰੀ ਆਈਐ ਰਾਮ ॥੧॥
Manmukẖā no har ḏūr hai merī jinḏuṛī▫e sabẖ birthī gẖāl gavā▫ī▫ai rām. Jan Nānak gurmukẖ ḏẖi▫ā▫i▫ā merī jinḏuṛī▫e har hājar naḏrī ā▫ī▫ai rām. ||1||
(Har-i) the Almighty is (door-i) far away (no) for (manmukhaa) self-willed persons, i.e. they do not care to obey Divine commands, – and engage in other pursuits; (sabh) all their (ghaal) efforts (gavaaeeai = lost) are wasted (birthi) in vain, i.e. they cannot unite with the Creator through pretentious garbs and rituals etc.
On the other hand (gurmukh-i) those who follow the guru, (dhiaaia) pay attention to Divine commands and (nadir aaeeai = see) experience IT (haajar-u) present with them – they are conscious of, and obey commands, of the Master, says fourth Nanak. 1.
ਸੇ ਭਗਤ ਸੇ ਸੇਵਕ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਜੋ ਪ੍ਰਭ ਮੇਰੇ ਮਨਿ ਭਾਣੇ ਰਾਮ ॥ ਸੇ ਹਰਿ ਦਰਗਹ ਪੈਨਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ,
ਅਹਿਨਿਸਿ ਸਾਚਿ ਸਮਾਣੇ ਰਾਮ ॥
Se bẖagaṯ se sevak merī jinḏuṛī▫e jo parabẖ mere man bẖāṇe rām. Se har ḏargėh painā▫i▫ā merī jinḏuṛī▫e ahinis sācẖ samāṇe rām.
(Sey) they are (bhagat) the true devotees and (seyvak = servant) obedient servants of the Master, my dear soul, (jo) who are (bhaaney) liked (prabh man-i) in Master’s mind i.e. who are motivated from within by the Almighty.
(Sey) they (ahinis-i = day and night) ever remain (samaaney) absorbed (saach-i) in the Eternal and are (painaaia) enrobed with the robe of honor (dargah) in Divine court, i.e. are honorably accepted for union by the Creator.
Note: Painaaiaa or Paidha, both meaning enrobed, often occur in Gurbani. This has reference to the old practice of a scarf being put round the necks of those to be honored in royal court. The Sikh practice of Siropa is based on this.
ਤਿਨ ਕੈ ਸੰਗਿ ਮਲੁ ਉਤਰੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਰੰਗਿ ਰਾਤੇ ਨਦਰਿ ਨੀਸਾਣੇ ਰਾਮ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮਿਲਿ ਸਾਧੂ ਸੰਗਿ ਅਘਾਣੇ ਰਾਮ ॥੨॥
Ŧin kai sang mal uṯrai merī jinḏuṛī▫e rang rāṯe naḏar nīsāṇe rām. Nānak kī parabẖ benṯī merī jinḏuṛī▫e mil sāḏẖū sang agẖāṇe rām. ||2||
O my dear soul, (mail = dirt) vices are (utrai) removed from the mind (sang-i) in the company of (tinaa) those who are (raatey) imbued (rang-i) with love of the Master; they and their followers are bestowed (neesaaney) with the sign of, i.e. marked for, (nadar-i) Divine grace – in life this translates into being at peace with the inner-self.
It is (beynti) the supplication of Nanak the fourth, o (prabh) Almighty, please enable me to (mil-i) find such (saadhoo) seekers in whose (sang-i) company one (aghaaney) feels satiated – finds the Master within. 2.
ਹੇ ਰਸਨਾ ਜਪਿ ਗੋਬਿੰਦੋ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਪਿ ਹਰਿ ਹਰਿ ਤ੍ਰਿਸਨਾ ਜਾਏ ਰਾਮ ॥ ਜਿਸੁ ਦਇਆ ਕਰੇ ਮੇਰਾ ਪਾਰਬ੍ਰਹਮੁ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਸੁ ਮਨਿ ਨਾਮੁ ਵਸਾਏ ਰਾਮ ॥
He rasnā jap gobinḏo merī jinḏuṛī▫e jap har har ṯarisnā jā▫e rām. Jis ḏa▫i▫ā kare merā pārbarahm merī jinḏuṛī▫e ṯis man nām vasā▫e rām.
(Hey) o my (rasna) tongue, (jap-i) remember (har-i = banisher of vices) the purifying and (har-i = makes green) revitalizing virtues and commands of the Almighty, so that the mind’s (trisna = craving) running after desires (jaaey = leaves) ends.
But only one to (jis-u) whom (paarbrahm-u) the Supreme Master (meyra = my) of all (daiaa karey = shows compassion) is kind, IT causes (naam-u) Divine virtues and commands to (vasaaey) abide (man-i) in the mind of (tis-u) that person, i.e. s/he remembers and emulates Divine virtues and obeys Divine commands.
ਜਿਸੁ ਭੇਟੇ ਪੂਰਾ ਸਤਿਗੁਰੂ ਮੇਰੀ ਜਿੰਦੁੜੀਏ, ਸੋ ਹਰਿ ਧਨੁ ਨਿਧਿ ਪਾਏ ਰਾਮ ॥ ਵਡਭਾਗੀ ਸੰਗਤਿ ਮਿਲੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ,
ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਏ ਰਾਮ ॥੩॥
Jis bẖete pūrā saṯgurū merī jinḏuṛī▫e so har ḏẖan niḏẖ pā▫e rām. vadbẖāgī sangaṯ milai merī jinḏuṛī▫e Nānak har guṇ gā▫e rām. ||3||
(Dhan-u) the wealth, (nidh-i) the treasure – of awareness of – (har-i) Divine virtues and commands is (paaey) is obtained by (jis-u) one who (bheyttey) finds (poora = perfect) the real (sat-guru) true guru, and follows his guidance.
(Vaddbhaagi) it is with good fortune that (sangat-i) congregation of the guru (milai) is obtained in which one (gaaey = sings) recounts (har-i gun) Divine virtues and learns to emulate them, says fourth Nanak. 3.
ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਦਾਤਾ ਰਾਮ ॥ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਈਐ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ਰਾਮ ॥
Thān thananṯar rav rahi▫ā merī jinḏuṛī▫e pārbarahm parabẖ ḏāṯā rām. Ŧā kā anṯ na pā▫ī▫ai merī jinḏuṛī▫e pūran purakẖ biḏẖāṯā rām.
O (meyri) my (jindurreeay) dear soul, (daata = giver) the beneficent (paarbrahm-u) Supreme (prabh-u) Master (rav-i rahiaa) is present (thaan) in all places and (thanatar-i) between places – everywhere and within everyone.
The Creator, (bidhaata) the Master of destiny, (pooran purakh-u) pervades everywhere, but we cannot (paaiai = find) know (ta ka) IT’s (ant-u = limit) expanse and powers.
ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਦਾ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਉ ਬਾਲਕ ਪਿਤ ਮਾਤਾ ਰਾਮ ॥ ਸਹਸ ਸਿਆਣਪ ਨਹ ਮਿਲੈ
ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਤਾ ਰਾਮ ॥੪॥੬॥
Sarab jī▫ā parṯipālḏā merī jinḏuṛī▫e ji▫o bālak piṯ māṯā rām. Sahas si▫āṇap nah milai merī jinḏuṛī▫e jan Nānak gurmukẖ jāṯā rām. ||4||6||.
O my dear soul, the beneficent Master (pratipaalda) nurtures (sarab) all (jeeaa) creatures (jio) like (pit/pitaa) the father and (maataa) mother do for (baalak) the children.
IT cannot be (milai) found with (sahas) thousands of (siaanpa) wisdoms i.e. acting by self-will – but is (jaata = known) recognized within (gurmukh-i) with the guru’s guidance, says (jan) humble fourth Nanak. 4. 6.
ਛਕਾ ੧ ॥
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