SGGS pp 541-544, Bihaagrra M: 5, Chhants 1-3.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ਛੰਤ ਘਰੁ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bihāgaṛā mėhlā 5 cẖẖanṯ gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition (chhant) song of love for the Almighty by (mahla 5) the fifth Guru, in Rag Bihaagrra (ghar-u 1) to be sung to the first beat.  Invoking the all-pervasive Creator who may be known with the true guru’s grace

 

ਹਰਿ ਕਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਜੋ ਕਰੇ ਸੁ ਧਰਮ ਨਿਆਏ ਰਾਮ ॥ ਹਰਿ ਰੰਗੁ ਅਖਾੜਾ ਪਾਇਓਨੁ ਮੇਰੇ ਲਾਲ ਜੀਉ ਆਵਣੁ ਜਾਣੁ

ਸਬਾਏ ਰਾਮ ॥

Har kā ek acẖambẖa▫o ḏekẖi▫ā mere lāl jī▫o jo kare so ḏẖaram ni▫ā▫e rām.  Har rang akẖāṛā pā▫i▫on mere lāl jī▫o āvaṇ jāṇ sabā▫e rām.

 

O (meyrey) my (laal jeeo) dear friends, I (deykhiaa) see (eyk-u) a (achmbhau) a wondrous act of (har-i) the Almighty; (jo) whatever (niaaey) justice IT (karey = does) delivers (su) that is (dharma) righteous i.e. everything happens according to the cosmic laws of the Creator.

 IT has created the world like (akhaarraa = arena) a theatre stage for (rang-u = entertainment) play where (sabaaey) all creatures (aavan-u = come) are born – with roles allotted based on past deeds – and then (jaan-u = depart) die.

 

Page 542

 

ਆਵਣੁ ਤ ਜਾਣਾ ਤਿਨਹਿ ਕੀਆ ਜਿਨਿ ਮੇਦਨਿ ਸਿਰਜੀਆ ॥ ਇਕਨਾ ਮੇਲਿ ਸਤਿਗੁਰੁ ਮਹਲਿ ਬੁਲਾਏ ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਦਿਆ ॥

Āvaṇ ṯa jāṇā ṯinėh kī▫ā jin meḏan sirjī▫ā. Iknā mel saṯgur mahal bulā▫e ik bẖaram bẖūle firḏi▫ā.

 

(Aavan-u = coming) births and (jaanaa = going) deaths are (keea = done) effected by (tinah-i) the One Master (jin-i) who (sirjeeaa) created (meydan-i) the world.

The Almighty (satigur-u) True Guru (bulaey) calls (ikna = one type) some souls (mahal-i = to the palace) to IT-self i.e. approves, for (meyl-i) union with IT, whereas (ik-i) another type of souls (bhooley) go astray (bharam-i) in delusion and (phirdia) keep roaming, i.e. remain in cycles of reincarnation.

 

ਅੰਤੁ ਤੇਰਾ ਤੂੰਹੈ ਜਾਣਹਿ ਤੂੰ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਏ ॥ ਸਚੁ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਹਰਿ ਵਰਤੈ ਧਰਮ ਨਿਆਏ ॥੧॥

Anṯ ṯerā ṯūʼnhai jāṇėh ṯūʼn sabẖ mėh rahi▫ā samā▫e. Sacẖ kahai Nānak suṇhu sanṯahu har varṯai ḏẖaram ni▫ā▫e. ||1||

 

(Too’n) You (rahiaa samaa-e) are present (mah-i) in (sabh) all, but (too’nhai) You alone, know (teyra) Your (ant limits) virtues and powers, O Almighty.

Nanak the fifth (kahai) says this (sach-u) eternal truth, (sunhu) listen O (santahu) seekers: (Har-i) the Almighty (vartai = conducts) acts by (dharma niaaey) righteous justice – the laws of nature. 1.

 

ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧੇ ਰਾਮ ॥ ਕਰਿ ਸੇਵਹੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਮੇਰੇ ਲਾਲ ਜੀਉ ਜਮ ਕਾ ਮਾਰਗੁ ਸਾਧੇ

ਰਾਮ ॥

Āvhu milhu sahelīho mere lāl jī▫o har har nām arāḏẖe rām. Kar sevhu pūrā saṯgurū mere lāl jī▫o jam kā mārag sāḏẖe rām.

 

O (saheyleeho) friends, (aavhu = come) let us (araadhey) invoke, i.e. take as guide, (har-i = banisher of vices) the purifying (naam-u) virtues of (har-i) the Almighty.

(Kar-i) accept (satiguru) the true guru as (poora) perfect and (seyvhu = serve) obey him; this is how (maarag-u) the path of (jam) the messenger of death (saadhey = set right) is overcome, i.e. the messenger of death does not come near.

 

ਮਾਰਗੁ ਬਿਖੜਾ ਸਾਧਿ ਗੁਰਮੁਖਿ ਹਰਿ ਦਰਗਹ ਸੋਭਾ ਪਾਈਐ ॥ ਜਿਨ ਕਉ ਬਿਧਾਤੈ ਧੁਰਹੁ ਲਿਖਿਆ ਤਿਨ੍ਹ੍ਹਾ ਰੈਣਿ ਦਿਨੁ ਲਿਵ ਲਾਈਐ ॥

Mārag bikẖ▫ṛā sāḏẖ gurmukẖ har ḏargėh sobẖā pā▫ī▫ai. Jin ka▫o biḏẖāṯai ḏẖarahu likẖi▫ā ṯinĥā raiṇ ḏin liv lā▫ī▫ai.

 

(Maarag-u = the path) being under control of the messenger of death is (bikhrra) difficult; it can be (saadh-i =overcome) avoided (gurmukh-i) with the guru’s guidance and the soul then (paaeeai) receives (sobha) glory (dargah) in Divine court, i.e. is honourably accepted for union with the Creator.

(Jin) those (kau) for whom (bidhaatai) the Creator – who decides based on past deeds, (likhia) has so written the destiny (dhurahu = from source) at birth, (tinha) they (liv laaeeai) remain absorbed in the Almighty (ran-i) night and (din-u) day – forever.

 

ਹਉਮੈ ਮਮਤਾ ਮੋਹੁ ਛੁਟਾ ਜਾ ਸੰਗਿ ਮਿਲਿਆ ਸਾਧੇ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਮੁਕਤੁ ਹੋਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਰਾਧੇ ॥੨॥

Ha▫umai mamṯā moh cẖẖutā jā sang mili▫ā sāḏẖe.  Jan kahai Nānak mukaṯ ho▫ā har har nām arāḏẖe. ||2||

 

 (Ja) when (sang-i) company (saadh-e) of the guru (miliaa) is found, and the guru’s guidance followed, (haumai) ego, (mamta = my,mine) possessiveness and (moh-u) attachment to the world-play (chhutaa) are shed.

And one (mukat-u hoaa) is freed from vices by (araadhey = invoking) taking support/guided by, (har-i) the purifying (naam-u) virtues of (har-i) the Almighty, (kahai) says (jan-u) the servant fifth Nanak. 2.

 

ਕਰ ਜੋੜਿਹੁ ਸੰਤ ਇਕਤ੍ਰ ਹੋਇ ਮੇਰੇ ਲਾਲ ਜੀਉ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪੂਜੇਹਾ ਰਾਮ ॥ ਬਹੁ ਬਿਧਿ ਪੂਜਾ ਖੋਜੀਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਇਹੁ ਮਨੁ

ਤਨੁ ਸਭੁ ਅਰਪੇਹਾ ਰਾਮ ॥

Kar joṛihu sanṯ ikaṯar ho▫e mere lāl jī▫o abẖināsī purakẖ pūjehā rām.  Baho biḏẖ pūjā kẖojī▫ā mere lāl jī▫o ih man ṯan sabẖ arpehā rām.

 

O (sant) seekers, let us (ikatr hoey) congregate, (jorrihu) fold our hands and (poojeyha = worship) pray to (abinaasi) the Eternal (purakh-u) all-pervasive Master.

People have (khojeeaa = searched) tried (bahu) numerous methods – like rituals and making offerings but could not please the Master; let us (arpeyha = surrender) dedicate (ih-u) this (man-u) mind and (tan-u) body and (sabh-u) everything i.e. unreservedly submit to commands of the Master.

 

ਮਨੁ ਤਨੁ ਧਨੁ ਸਭੁ ਪ੍ਰਭੂ ਕੇਰਾ ਕਿਆ ਕੋ ਪੂਜ ਚੜਾਵਏ ॥ ਜਿਸੁ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਦਇਆਲੁ ਸੁਆਮੀ ਸੋ ਪ੍ਰਭ ਅੰਕਿ ਸਮਾਵਏ ॥
Man ṯan ḏẖan sabẖ parabẖū kerā ki▫ā ko pūj cẖaṛāva▫e. Jis ho▫e kirpāl ḏa▫i▫āl su▫āmī so parabẖ ank samāv▫e.

 

O Creator, (man-u) the mind, (tan-u) the body, (sabh-u) everything, (keyra = of) is given by You, (kia) what can (ko) any one (charraavaey) offer in (pooj) worship?

(Jis-u) one on whom (suaami) the Master (hoey = be (kripaal-u) merciful and (daiaal-u = compassionate) kind, obeys the Master; (so) that person (samaava-e) merges (ank-i) with (prabh) the Master.

 

ਭਾਗੁ ਮਸਤਕਿ ਹੋਇ ਜਿਸ ਕੈ ਤਿਸੁ ਗੁਰ ਨਾਲਿ ਸਨੇਹਾ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪੂਜੇਹਾ ॥੩॥

Bẖāg masṯak ho▫e jis kai ṯis gur nāl sanehā. Jan kahai Nānak mil sāḏẖsangaṯ har har nām pūjehā. ||3||

 

(Jis kai) one in whose (mastak-i = forehead) destiny is (bhaag-u) good fortune written, (tis-u) that person develops (saneyha) love (naal-i = with) for the guru, i.e. loves following the guru’s teachings.

And (mil-i) together with (saadhsangat-i) the holy congregation, (poojeyhaa = worships) recounts, and learns how to live by, (har-i) the purifying (naam-u) virtues of (har-i) the Almighty, (kahai) says (jan-u) the servant fifth Nanak. 3.  

 

ਦਹ ਦਿਸ ਖੋਜਤ ਹਮ ਫਿਰੇ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਪਾਇਅੜਾ ਘਰਿ ਆਏ ਰਾਮ ॥ ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਜੀਉ ਸਾਜਿਆ ਮੇਰੇ ਲਾਲ ਜੀਉ ਹਰਿ ਤਿਸੁ ਮਹਿ ਰਹਿਆ ਸਮਾਏ ਰਾਮ ॥

Ḏah ḏis kẖojaṯ ham fire mere lāl jī▫o har pā▫i▫aṛā gẖar ā▫e rām.  Har manḏar har jī▫o sāji▫ā mere lāl jī▫o har ṯis mėh rahi▫ā samā▫e rām.

 

(Ham) I (phirey) wandered in all (dah) ten (dis) directions – north, south, four corners, above and below – i.e. everywhere – in search of (har-i) the Almighty, but(paaiarraa) found IT when (aaey) 

came (ghar-i) home, i.e. the Almighty is in the mind not outside somewhere.

This body is (har-i mandar-u) the Master’s temple (saajiaa) created by the Master and (rahia samaa-e) dwells (mah-i) in (tis-u) it.

 

ਸਰਬੇ ਸਮਾਣਾ ਆਪਿ ਸੁਆਮੀ, ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ॥ ਮਿਟਿਆ ਅਧੇਰਾ ਦੂਖੁ ਨਾਠਾ, ਅਮਿਉ ਹਰਿ ਰਸੁ ਚੋਇਆ ॥

Sarbe samāṇā āp su▫āmī gurmukẖ pargat ho▫i▫ā. Miti▫ā aḏẖerā ḏūkẖ nāṯẖā ami▫o har ras cẖo▫i▫ā.

 

(Aap-i = self) the Almighty (suaami) Master (samaanaa) is present (sarbey) everywhere, but (pargatt hoiaa = manifests) is found (gurmukh-i) with the guru’s guidance.

(Adheyra/andheyra = darkness) ignorance (mittia) is dispelled – by the guru – by (chuaaia) pouring (har-i ras-u) Divine elixir into the mouth, i.e. by making aware of Divine virtues and commands; then (dookh) distress due to separation from the Master (naatthaa = runs) ends.

 

ਜਹਾ ਦੇਖਾ ਤਹਾ ਸੁਆਮੀ, ਪਾਰਬ੍ਰਹਮੁ ਸਭ ਠਾਏ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਾਇਆ, ਹਰਿ ਪਾਇਅੜਾ ਘਰਿ ਆਏ ॥੪॥੧॥
Jahā ḏekẖā ṯahā su▫āmī pārbarahm sabẖ ṯẖā▫e.  Jan kahai Nānak saṯgur milā▫i▫ā har pā▫i▫aṛā gẖar ā▫e. ||4||1||

 

(Paarbrahm) the Supreme Being is at (sabh tthaa-e) all places, (jahaa) wherever (d-ekha) I see (tahaa) there (suaami) the Master is present.

I (paaiarraa) found the Master (ghar-i aaey) on coming home, i.e. by looking within; (satiguru) the true guru (milaaia) enabled finding IT, (kahai) says (jan-u) the servant fifth Nanak. 4. 1.

 

———————————–

 

Note: The first three stanzas of the Shabad below describe yearning of the mind for the Almighty and the fourth describes the joy at finding IT.

 

ਰਾਗੁ ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਅਤਿ ਪ੍ਰੀਤਮ ਮਨ ਮੋਹਨਾ ਘਟ ਸੋਹਨਾ ਪ੍ਰਾਨ ਅਧਾਰਾ ਰਾਮ ॥ ਸੁੰਦਰ ਸੋਭਾ ਲਾਲ ਗੋਪਾਲ ਦਇਆਲ ਕੀ ਅਪਰ ਅਪਾਰਾ ਰਾਮ ॥

Rāg bihāgaṛā mėhlā 5.  Aṯ parīṯam man mohnā gẖat sohnā parān aḏẖārā rām.  Sunḏar sobẖā lāl gopāl ḏa▫i▫āl kī apar apārā rām.

 

Composition of (mahla 5) the fifth Guru in Raag Bihaagrra. My (preetam) Beloved is (at-i) greatly (manmohnaa) enticing of the mind; (ghatt) the mind finds (sohnaa = handsome) IT’s virtues pleasing; awareness of IT’s virtues is (adhaara = support) the guide for my life.

(Sobhaa) praising of the virtues of (laal) the Beloved (apar apaara) infinite (gopaal = sustainer) Master is (sundar = beautiful) pleasing to the mind.

 

ਗੋਪਾਲ ਦਇਆਲ ਗੋਬਿੰਦ ਲਾਲਨ ਮਿਲਹੁ ਕੰਤ ਨਿਮਾਣੀਆ ॥ ਨੈਨ ਤਰਸਨ ਦਰਸ ਪਰਸਨ ਨਹ ਨੀਦ ਰੈਣਿ ਵਿਹਾਣੀਆ ॥

Gopāl ḏa▫i▫āl gobinḏ lālan milhu kanṯ nimāṇī▫ā.  Nain ṯarsan ḏaras parsan nah nīḏ raiṇ vihāṇī▫ā.

 

O my (gopaal = sustainer) beneficent and (daiaal) kind (laalan) beloved (gobind = master of universe) Almighty (kant) Master-spouse, kindly (milahu)= meet) grant me awareness of Your virtues.

My inner (nain) eyes, (tarsan) yearn to (parsan = touch) have (darsan) Your sight, i.e. to have inner vision of You; (rain-i) the night (vihaaneeaa) passes (nah = no) without getting (need/nee-nd) sleep – I am restless without you.

 

ਗਿਆਨ ਅੰਜਨ ਨਾਮ ਬਿੰਜਨ ਭਏ ਸਗਲ ਸੀਗਾਰਾ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਜੰਪੈ ਮੇਲਿ ਕੰਤੁ ਹਮਾਰਾ ॥੧॥

Gi▫ān anjan nām binjan bẖa▫e sagal sīgārā.  Nānak pa▫i▫ampai sanṯ jampai mel kanṯ hamārā. ||1||

 

Please give me (anjan) the eye medicine of (giaan) awareness of Divine virtues to see the Master, and (naam) Divine virtues as (binjan) food the soul

Nanak the fifth (jampai) remembers the guru and (paeiampai) supplicates: Please (meyl-i = cause to meet) enable me to find (hamaara) my (kant = spouse) Master, within. 1.

 

ਲਾਖ ਉਲਾਹਨੇ ਮੋਹਿ ਹਰਿ ਜਬ ਲਗੁ ਨਹ ਮਿਲੈ ਰਾਮ ॥ ਮਿਲਨ ਕਉ ਕਰਉ ਉਪਾਵ ਕਿਛੁ ਹਮਾਰਾ ਨਹ ਚਲੈ ਰਾਮ ॥ ਚਲ ਚਿਤ ਬਿਤ

ਅਨਿਤ ਪ੍ਰਿਅ ਬਿਨੁ ਕਵਨ ਬਿਧੀ ਨ ਧੀਜੀਐ ॥

Lākẖ ulāhane mohi har jab lag nah milai rām.  Milan ka▫o kara▫o upāv kicẖẖ hamārā nah cẖalai rām. Cẖal cẖiṯ biṯ aniṯ pari▫a bin kavan biḏẖī na ḏẖījī▫ai.

 

I have (laakh = one hundred thousand) lots of (ulaahaney) complaints, (jab lag-u) as long as (har-i) the Almighty does not (milai) meet me, i.e. I commit fault swhen I do not have commands of the Master in mind.

I (karau) make (upaav) efforts (kau) to (milan) find IT, but (hamaara) my efforts do not (chalai = have the way) work.

(Chit) the mind is (chal = moving) unsteady in thoughts of (anit) transitory (bit = finance) wealth; (kavan = which) no (bidhi) method (dheejeeai) brings solace (bin-u) without (pria) the Beloved.

 

Page 543

 

ਖਾਨ ਪਾਨ ਸੀਗਾਰ ਬਿਰਥੇ ਹਰਿ ਕੰਤ ਬਿਨੁ ਕਿਉ ਜੀਜੀਐ ॥ ਆਸਾ ਪਿਆਸੀ ਰੈਨਿ ਦਿਨੀਅਰੁ ਰਹਿ ਨ ਸਕੀਐ ਇਕੁ ਤਿਲੈ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਦਾਸੀ ਤਉ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਪਿਰੁ ਮਿਲੈ ॥੨॥

Kẖān pān sīgār birthe har kanṯ bin ki▫o jījī▫ai.  Āsā pi▫āsī rain ḏinī▫ar rėh na sakī▫ai ik ṯilai.  Nānak pa▫i▫ampai sanṯ ḏāsī ṯa▫o parsāḏ merā pir milai. ||2||

 

All (khan = eating) food, (paan = wearing) clothes and (seegaar) embellishment are (birthey) useless; (kio) how can the soul-wife (jeejeeai) survive (bin-u) without (har-i kant) the Almighty-spouse?

In (aasa) the hope of finding the beloved, I am (rain-i dineear = night and day) forever (piaasi = thirsty) yearning; I (na sakeeai) cannot (rah-i) live even for (ik) one (tilai = equal to sesame seed) moment without IT being in mind.

Nanak the fifth (paeiampai) supplicates: O my (sant) guru, I am your (daasi) maid-servant, please help; it is with (tau) Your (prasaad-i) grace that I can find (meyra) my (pir-u) Beloved. 2.

 

ਸੇਜ ਏਕ ਪ੍ਰਿਉ ਸੰਗਿ, ਦਰਸੁ ਨ ਪਾਈਐ ਰਾਮ ॥ ਅਵਗਨ ਮੋਹਿ ਅਨੇਕ, ਕਤ ਮਹਲਿ ਬੁਲਾਈਐ ਰਾਮ ॥

Sej ek pari▫o sang ḏaras na pā▫ī▫ai rām.  Avgan mohi anek kaṯ mahal bulā▫ī▫ai rām.

 

The soul-wife is on (eyk = one) the same (seyj) bed (sang-i) with (priau) the Almighty-husband, but does not (daras paaeeai = have sight) see IT, i.e. the Almighty is present within but one does not recognize IT’s presence.

The reason: (Moh-i) I have (aneyk) countless (avgan/avgun) faults, (kat) how can I expect IT to (bulaaeeai) call me (mahal-i) to the palace, i.e. the mind is full of vices and has no room for thoughts of the Almighty.

 

ਨਿਰਗੁਨਿ ਨਿਮਾਣੀ ਅਨਾਥਿ ਬਿਨਵੈ ਮਿਲਹੁ ਪ੍ਰਭ ਕਿਰਪਾ ਨਿਧੇ ॥ ਭ੍ਰਮ ਭੀਤਿ ਖੋਈਐ ਸਹਜਿ ਸੋਈਐ ਪ੍ਰਭ ਪਲਕ ਪੇਖਤ ਨਵ ਨਿਧੇ ॥

Nirgun nimāṇī anāth binvai milhu parabẖ kirpā niḏẖe.  Bẖaram bẖīṯ kẖo▫ī▫ai sahj so▫ī▫ai parabẖ palak pekẖaṯ nav niḏẖe.

 

This (nirgun-i) virtueless, (nimaani = honourless) with no strengths and (anaath-i = orphan) hapless soul (binvai) supplicates: O (kirpa nidhey = treasure of mercy) gracious (prabh) Almighty Master, please (milhu = meet) enable me know Your virtues.

O guru, please help me (khoeeai = lose) break (bheet) the wall of (bhram) delusion – in my mind – so that I may (peykhat) see the Almighty (nav nidhey = nine treasures) Master of all treasures, (palak) for a moment, i.e. obtaining vision of the Master is like getting all treasures of the world and for (sahj soiai = sleep easily) being at pace.

 

ਗ੍ਰਿਹਿ ਲਾਲੁ ਆਵੈ ਮਹਲੁ ਪਾਵੈ ਮਿਲਿ ਸੰਗਿ ਮੰਗਲੁ ਗਾਈਐ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਸਰਣੀ ਮੋਹਿ ਦਰਸੁ ਦਿਖਾਈਐ ॥੩॥

Garihi lāl āvai mahal pāvai mil sang mangal gā▫ī▫ai.  Nānak pa▫i▫ampai sanṯ sarṇī mohi ḏaras ḏikẖā▫ī▫ai. ||3||

 

When (laal-u) the beloved (aavai) comes (grih-i = home) to mind, and (mahal-u paavai) makes it IT’s abode, then (mil-i) in IT’s company the soul (gaaeeai) sings (mangal) songs of joy, i.e. there is great joy in being absorbed in the Master.

Nanak the fifth seeks (sarni = sanctuary) to be in the care of (sant-u) the guru and (paeiampai) supplicates: Please (dikhaaeeai) show (moh-i) me (daras-u) the sight, i.e. enable me to have vision of the Almighty within. 3.

 

ਸੰਤਨ ਕੈ ਪਰਸਾਦਿ ਹਰਿ ਹਰਿ ਪਾਇਆ ਰਾਮ ॥ ਇਛ ਪੁੰਨੀ ਮਨਿ ਸਾਂਤਿ ਤਪਤਿ ਬੁਝਾਇਆ ਰਾਮ ॥

Sanṯan kai parsāḏ har har pā▫i▫ā rām.  Icẖẖ punnī man sāʼnṯ ṯapaṯ bujẖā▫i▫ā rām.

 

It is with (santan) the guru’s (parsaad-i) grace that (har-i) the rejuvenating (har-i) Almighty (paaiaa) is found and (ichh) wishes (man-i) in the mind are (punni) fulfilled; it(saant-i) attains peace with (tapat-i = heat/suffering) yearning is (bujhaaia = quenched) satisfied.

 

ਸਫਲਾ ਸੁ ਦਿਨਸ ਰੈਣੇ ਸੁਹਾਵੀ ਅਨਦ ਮੰਗਲ ਰਸੁ ਘਨਾ ॥ ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਗੋਬਿੰਦ ਲਾਲਨ ਕਵਨ ਰਸਨਾ ਗੁਣ ਭਨਾ ॥

Saflā so ḏinas raiṇe suhāvī anaḏ mangal ras gẖanā.  Pargate gupāl gobinḏ lālan kavan rasnā guṇ bẖanā.

 

(Su = that) now the (dinas) days are (saphla = fruitful) productive, i.e. I can concentrate on my work during day and (rainey) at night I get (suhaavi) pleasant sleep; there is (ghanaa) abundant (anad/anad) blissful (mangal) joy and (ras-u = taste) relish – life is enjoyable.

(Gupaal) the Sustainer (gobind) Master has (pragttey) manifested within; having seen IT, (kavan = which) it is hard to (bhanaa = utter) describe (gun) IT’s virtues – the mind is ecstatic.

 

ਭ੍ਰਮ ਲੋਭ ਮੋਹ ਬਿਕਾਰ ਥਾਕੇ ਮਿਲਿ ਸਖੀ ਮੰਗਲੁ ਗਾਇਆ ॥ ਨਾਨਕੁ ਪਇਅੰਪੈ ਸੰਤ ਜੰਪੈ ਜਿਨਿ ਹਰਿ ਹਰਿ ਸੰਜੋਗਿ ਮਿਲਾਇਆ ॥੪॥੨॥

Bẖaram lobẖ moh bikār thāke mil sakẖī mangal gā▫i▫ā.  Nānak pa▫i▫ampai sanṯ jampai jin har har sanjog milā▫i▫ā. ||4||2||

 

Now (bikaar) vices of (bhram) doubts about the Master, (moh) attachment to the world-play and (lobh = greed) running after desires (thaakey = got tired) have ended; (sakhi) my companions and I (mil-i) together (gaaia) sing (mangal) songs of joy – for having found the Master.

Nanak the fifth (jampai) remembers and (paeiampai = submits) pays tribute to (sant) the guru (jin-i) who has (milaaia) made union possible with (har-i) the rejuvenating (har-i) Almighty, (sanjog-i) as ordained. 4. 2.

 

————————————-

 

Note: Instructions given by the Creator to the soul before birth are our guide for life. We are not able to remember them and hence the need to be reminded. We should therefore place ourselves in care and obedience of the guru. This is the message of this Shabad by the fifth Guru.

 

ਬਿਹਾਗੜਾ ਮਹਲਾ ੫ ॥ ਕਰਿ ਕਿਰਪਾ ਗੁਰ ਪਾਰਬ੍ਰਹਮ ਪੂਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣਾ ਰਾਮ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਉਚਰਾ ਹਰਿ ਜਸੁ ਮਿਠਾ ਲਾਗੈ ਤੇਰਾ

ਭਾਣਾ ਰਾਮ ॥

Bihāgaṛā mėhlā 5.  Kar kirpā gur pārbarahm pūre an▫ḏin nām vakẖāṇā rām. Amriṯ baṇī ucẖrā har jas miṯẖā lāgai ṯerā bẖāṇā rām.

 

Composition of (mahla 5) the fifth Guru in Raag Bihaagrra. O (gur) great (poorey) all-pervasive (paarbrahm) Supreme Being, please (kar-i kirpa) be kind to enable me to (andin = every day) ever (vakhaana = utter) remember (naam-u) Divine virtues and commands – and practice them.

May I (uchraa) utter (amrit) the life-giving (baani) words of (har-i jas) Divine praise, i.e. recount Divine virtues, and (mitthaa laagai = seem sweet) happily accept (teyra) Your (bhaana) will.

 

ਕਰਿ ਦਇਆ ਮਇਆ ਗੋਪਾਲ ਗੋਬਿੰਦ ਕੋਇ ਨਾਹੀ ਤੁਝ ਬਿਨਾ ॥ ਸਮਰਥ ਅਗਥ ਅਪਾਰ ਪੂਰਨ ਜੀਉ ਤਨੁ ਧਨੁ ਤੁਮ੍ਹ੍ਹ
ਮਨਾ ॥

Kar ḏa▫i▫ā ma▫i▫ā gopāl gobinḏ ko▫e nāhī ṯujẖ binā.  Samrath agath apār pūran jī▫o ṯan ḏẖan ṯumĥ manā.

 

O (gopaal) Sustainor (gobind) Master of the universe, please (kar-i = do) bestow (daiaa) compassion and (maiaa) grace, i.e. be kind, I have (koey naahi) none (binaa) except (tujh) You – to look to.

You are (samrath) Omnipotent, (agath/akath) ineffable, (apaar) Infinite and (pooran) present everywhere; (jeeo) the soul, (tan) body, (dhan-u) wealth and (manaa) mind are (tumhah) Yours – You are the Master of everything.

 

ਮੂਰਖ ਮੁਗਧ ਅਨਾਥ ਚੰਚਲ ਬਲਹੀਨ ਨੀਚ ਅਜਾਣਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਤੇਰੀ ਰਖਿ ਲੇਹੁ ਆਵਣ ਜਾਣਾ ॥੧॥

Mūrakẖ mugaḏẖ anāth cẖancẖal balhīn nīcẖ ajāṇā.  Binvanṯ Nānak saraṇ ṯerī rakẖ leho āvaṇ jāṇā. ||1||

 

I am (moorakh mugadh) foolish/uninformes, (anaath = master-less) hapless, (chanchal) wavering, (bal-heen = without strength) weak, (neech = low) of unbecoming conduct and (ajaana) ignorant – with all these shortcomings I cannot stand up to temptations/vices in the world-play and escape reincarnation.

(Binvant-i) supplicates Nanak the fifth: O Almighty, I seek (teyri) Your (saran-i) sanctuary, please (rakh-i leyhu) save me from temptations that cause (aavan jaana = coming and going) being in cycles of births and deaths. 1.

 

ਸਾਧਹ ਸਰਣੀ ਪਾਈਐ ਹਰਿ ਜੀਉ ਗੁਣ ਗਾਵਹ ਹਰਿ ਨੀਤਾ ਰਾਮ ॥ ਧੂਰਿ ਭਗਤਨ ਕੀ ਮਨਿ ਤਨਿ ਲਗਉ ਹਰਿ ਜੀਉ ਸਭ ਪਤਿਤ ਪੁਨੀਤਾ ਰਾਮ ॥

Sāḏẖah sarṇī pā▫ī▫ai har jī▫o guṇ gāvah har nīṯā rām.  Ḏẖūr bẖagṯan kī man ṯan laga▫o har jī▫o sabẖ paṯiṯ punīṯā rām.

 

O (jeeo) revered (har-i) Almighty, kindly (paaeeai) place me (sarni) in the sanctuary – under guidance – of (saadhah) the seekers so that in their company, I (neeta) ever (gaavah-i = sing) recount, and learn to emulate, Your (gun) virtues.

May (dhoor-i) the dust of the feet of (bhagtan) the devotees (lagau) be applied to my (man-i) mind and (tan-i) body, i.e. I humbly follow the devotees in thought and deed, and, I (patit) the fallen, (puneeta) am purified – and lead a virtuous life.

 

ਪਤਿਤਾ ਪੁਨੀਤਾ ਹੋਹਿ ਤਿਨ੍ਹ੍ਹ ਸੰਗਿ ਜਿਨ੍ਹ੍ਹ ਬਿਧਾਤਾ ਪਾਇਆ ॥ ਨਾਮ ਰਾਤੇ ਜੀਅ ਦਾਤੇ ਨਿਤ ਦੇਹਿ ਚੜਹਿ ਸਵਾਇਆ ॥

Paṯiṯā punīṯā hohi ṯinĥ sang jinĥ biḏẖāṯā pā▫i▫ā.  Nām rāṯe jī▫a ḏāṯe niṯ ḏėh cẖaṛėh savā▫i▫ā.

 

(Patit) those fallen to vices (hoh-i) become (puneeta) purified (sang-i) in the company of (tinh) those (jinh) who (paaia) have found (bidhaata) the Creator.

Then they, (raatey) imbued with (naam) Divine virtues, become (daatey) givers of (jee-a) spiritual life – can guide others, and (nit) ever (deyh-i = give) guide (charrah-i savaaiaa) more and more.

 

ਰਿਧਿ ਸਿਧਿ ਨਵ ਨਿਧਿ ਹਰਿ ਜਪਿ ਜਿਨੀ ਆਤਮੁ ਜੀਤਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਵਡਭਾਗਿ ਪਾਈਅਹਿ ਸਾਧ ਸਾਜਨ ਮੀਤਾ ॥੨॥

Riḏẖ siḏẖ nav niḏẖ har jap jinī āṯam jīṯā.  Binvanṯ Nānak vadbẖāg pā▫ī▫ah sāḏẖ sājan mīṯā. ||2||

 

(Jini) those who (jap-i) remember and obey (har-i) the Almighty, they can (jeeta = conquer) control their (aatam-u = inner-self) minds; they are deemed to have (ridh-i) wealth on call, (sidh-i) clairvoyance, and (nav nidh-i = nine treasures) all treasures/capabilities.

(Binvant-i) submits fifth Nanak: It is (vaddbhaag-i) by good fortune that (saajan meeta) friends who are (saadh) the seekers are found. 2.

 

ਜਿਨੀ ਸਚੁ ਵਣੰਜਿਆ ਹਰਿ ਜੀਉ ਸੇ ਪੂਰੇ ਸਾਹਾ ਰਾਮ ॥ ਬਹੁਤੁ ਖਜਾਨਾ ਤਿੰਨ ਪਹਿ ਹਰਿ ਜੀਉ ਹਰਿ ਕੀਰਤਨੁ ਲਾਹਾ ਰਾਮ ॥

Jinī sacẖ vaṇanji▫ā har jī▫o se pūre sāhā rām.  Bahuṯ kẖajānā ṯinn pėh har jī▫o har kīrṯan lāhā rām.

 

(Jini) those who (vananjiaa) do business of (sach-u) truth, i.e. conduct themselves by Naam, o (har jeeo) revered Almighty, (sey) they are (poorey = perfect) truly wealthy, i.e. have lasting wealth which accompanies to the hereafter.

They have (bahut-u = plentiful) abundant (khajaana) treasure of virtues of the revered Almighty (tin pah) with them and profit by (keertan) praising virtues of (har-i) the Almighty.

                                                                                                        

ਕਾਮੁ ਕ੍ਰੋਧੁ ਨ ਲੋਭੁ ਬਿਆਪੈ ਜੋ ਜਨ ਪ੍ਰਭ ਸਿਉ ਰਾਤਿਆ ॥ ਏਕੁ ਜਾਨਹਿ ਏਕੁ ਮਾਨਹਿ ਰਾਮ ਕੈ ਰੰਗਿ ਮਾਤਿਆ ॥

Kām kroḏẖ na lobẖ bi▫āpai jo jan parabẖ si▫o rāṯi▫ā.  Ėk jānėh ek mānėh rām kai rang māṯi▫ā.

 

 (Jo) those (jan) persons who are (raatia) imbued (sio) with love of (prabh) the Master, (kaam-u) lust, (krodh-u) anger and (lobh-u) greed do not (biaapai) afflict them.

They (jaanah-i) recognize, and (maanah-i) have faith in, (eyk-u) only the One Master, and remain (maatia) intoxicated/imbued (rang-i) with love of (raam) the all-pervasive Almighty.

 

ਲਗਿ ਸੰਤ ਚਰਣੀ ਪੜੇ ਸਰਣੀ ਮਨਿ ਤਿਨਾ ਓਮਾਹਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਜਿਨ ਨਾਮੁ ਪਲੈ ਸੇਈ ਸਚੇ ਸਾਹਾ ॥੩॥

Lag sanṯ cẖarṇī paṛe sarṇī man ṯinā omāhā.  Binvanṯ Nānak jin nām palai se▫ī sacẖe sāhā. ||3||

 

They (lag-i) attach themselves (charni) to the feet of, i.e. remain under guidance of, (sant) the guru, and with his guidance (parrey) place themselves (sarni = sanctuary) in care and obedience of the Almighty Master, with (omaaha) zeal in (tinaa) their (man-i) minds.

(Binvant-i) submits fifth Nanak: (Jin) those who have the wealth of awareness of (naam-u) Divine virtues and commands (paley = in possession) with them – as guide, they are (sachey) truly (saaha) wealthy. 3.

Page 544

 

ਨਾਨਕ ਸੋਈ ਸਿਮਰੀਐ ਹਰਿ ਜੀਉ ਜਾ ਕੀ ਕਲ ਧਾਰੀ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਮਨਹੁ ਨ ਵੀਸਰੈ ਹਰਿ ਜੀਉ ਕਰਤਾ ਪੁਰਖੁ ਮੁਰਾਰੀ ਰਾਮ ॥

Nānak so▫ī simrī▫ai har jī▫o jā kī kal ḏẖārī rām.  Gurmukẖ manhu na vīsrai har jī▫o karṯā purakẖ murārī rām.

 

Says Nanak the fifth; we should (simreeai = remember) invoke (soee = that) only the One (jeeo) revered Almighty under whose (kal = powers) commands the universe (dhaari = is supported) exists.

(Gurmukh-i) one who follows the guru’s teachings, does not (veesrai) forget the (jeeo) the revered Almighty, (purakh-u) all-pervasive (karta) Creator and (muraari = killer of the demon Mur) banisher of evil, (manh-u) from the mind.

 

ਦੂਖੁ ਰੋਗੁ ਨ ਭਉ ਬਿਆਪੈ, ਜਿਨ੍ਹ੍ਹੀ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਤਰੇ ਭਵਜਲੁ, ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥

Ḏūkẖ rog na bẖa▫o bi▫āpai jinĥī har har ḏẖi▫ā▫i▫ā.  Sanṯ parsāḏ ṯare bẖavjal pūrab likẖi▫ā pā▫i▫ā.

 

(Dookh) grief, (rog-u) illness and (bhau) fear/apprehensions do not (biaapai) afflict (jinhi) those who (dhiaaia) pay attention to (har-i = dispels vices) the purifying virtues of (har-i) the Almighty.

They (tarey) are ferried across (bhavjal-u) the world-ocean (prasaad-i) with the grace/guidance of (sant) the guru, as (poorab likhiaa = prior writing) pre-ordained – based on past deeds. 

 

ਵਜੀ ਵਧਾਈ ਮਨਿ ਸਾਂਤਿ ਆਈ ਮਿਲਿਆ ਪੁਰਖੁ ਅਪਾਰੀ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਸਿਮਰਿ ਹਰਿ ਹਰਿ ਇਛ ਪੁੰਨੀ ਹਮਾਰੀ ॥੪॥੩॥

vajī vaḏẖā▫ī man sāʼnṯ ā▫ī mili▫ā purakẖ apārī.  Binvanṯ Nānak simar har har icẖẖ punnī hamārī. ||4||3||

 

 When (apaari) the Infinite (purakh-u) all-pervasive (muraari) Almighty (milia) is found, (vadhaaee = congratulations) joyful music (vaji) plays – the mind is joyous.

(Binvant-i) submits fifth Nanak: (Hamaari) my (ichh) wishes have been (punni) fulfilled; (simar-i = by remembering) by recounting and practicing (har-i) the purifying Divine virtues and commands of (har-i) the Almighty – I have found the Master within. 4. 3.

 

 

 

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 ॥

Cẖẖakā 1

 

(Chhakaa) one group of six Shabads completed.