SGGS pp 572-575, Vaddhans M: 4, Chhants 1-4.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਛੰਤ          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 4 cẖẖanṯ  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Vaddhans, (chhant) song of love for the Almighty, with stanzas of six lines each.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad as in many others of the fourth Guru, the initial words in some lines have been repeated. This is the style of the Guru. Their meanings have been taken only once.

 

ਮੇਰੈ ਮਨਿ ਮੇਰੈ ਮਨਿ ਸਤਿਗੁਰਿ ਪ੍ਰੀਤਿ ਲਗਾਈ ਰਾਮ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਮੰਨਿ ਵਸਾਈ ਰਾਮ ॥

Merai man merai man saṯgur parīṯ lagā▫ī rām.  Har har har har nām merai man vasā▫ī rām.

 

The Almighty has (lagaaee) created (preet-i) love (satigur-i) for the true guru in (meyrai) my (man-i) mind – I now love to follow the guru’s teachings.

The guru, in turn, has (vasaaee = caused to dwell) imparted awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of (har-i har-i) the Almighty to (meyrai) my (ma’nn-i) mind.

Messsage:  The Almighty enables to find and follow the guru, with whose guidance, awareness of Divine vcommands is obtained.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਮੰਨਿ ਵਸਾਈ ਸਭਿ ਦੂਖ ਵਿਸਾਰਣਹਾਰਾ ॥ ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ॥

Har har nām merai man vasā▫ī sabẖ ḏūkẖ visāraṇhārā.  vadbẖāgī gur ḏarsan pā▫i▫ā ḏẖan ḏẖan saṯgurū hamārā.

 

The guru has (vasaaee) guided me to remember (har-i har-i naam-u) Divine virtues (ma’nn-i) in the mind, – emulation of which – (visaaran-haara) causes to forget (sabh-i) all (dookh) pain – no distress comes in the way of one who remembers and emulates Divine virtues and commands,

It was (vaddbhaagee) with good fortune that I (paaia) obtained (darsan-u) sight of, i.e. found, the guru; (dhan-u dhan-u) glory be to (hamaara) my (satiguru) true guru.

 

ਊਠਤ ਬੈਠਤ ਸਤਿਗੁਰੁ ਸੇਵਹ ਜਿਤੁ ਸੇਵਿਐ ਸਾਂਤਿ ਪਾਈ ॥ ਮੇਰੈ ਮਨਿ ਮੇਰੈ ਮਨਿ ਸਤਿਗੁਰ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥੧॥

Ūṯẖaṯ baiṯẖaṯ saṯgur sevah jiṯ sevi▫ai sāʼnṯ pā▫ī.  Merai man merai man saṯgur parīṯ lagā▫ī. ||1||

 

(Ootthat) standing and (baitthat) sitting, i.e. in all type of activity, we should (seyvah = serve) follow the true guru, (seyviai = serving) by obeying (jit-u) whom, one (paaee) obtains (saant-i) peace.

The Almighty has (lagaaee) created (preet-i) love (satigur-i) for the true guru in (meyrai) my (man-i) mind – I now love to follow the guru’s teachings. 1.

 

ਹਉ ਜੀਵਾ ਹਉ ਜੀਵਾ ਸਤਿਗੁਰ ਦੇਖਿ ਸਰਸੇ ਰਾਮ ॥ ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਿਗਸੇ ਰਾਮ ॥

Ha▫o jīvā ha▫o jīvā saṯgur ḏekẖ sarse rām.  Har nāmo har nām driṛ▫ā▫e jap har har nām vigse rām.

 

(Hau) I (jeeva) am enlivened on (deykh-i = seeing) having (sarsey) the enjoyable company of (satigur) the true guru.

He (drirraaey) creates firm commitment to live (har-i naamo) by Divine virtues and commands; my mind (vigsey) feels happy (jap-i) remembering and emulating Divine virtues and commands.

 

ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਕਮਲ ਪਰਗਾਸੇ ਹਰਿ ਨਾਮੁ ਨਵੰ ਨਿਧਿ ਪਾਈ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਹਰਿ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਈ ॥

Jap har har nām kamal pargāse har nām navaʼn niḏẖ pā▫ī.  Ha▫umai rog ga▫i▫ā ḏukẖ lāthā har sahj samāḏẖ lagā▫ī.

 

(Jap-i) with remembrance and practice of (har-i har-i naam-u) Divine virtues and commands, (kamal = lotus) the mind-lotus (pargaasey) is enlightened, and awareness of Har-i Naam-u is obtained which is (paaee) obtained which is like getting (nava’n nidh-i = nine treasures) all treasures of the world.

With Naam, (rog-u) the affliction of (haumai) ego (gaiaa) leaves, one (lagaaee) gets into (sahj-i) steady (samaadh-i) meditation, focusing on (har-i) the Almighty; (dukh-u) the pain of rebirths and deaths (laathaa = removed) is obviated.

 

ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਸਤਿਗੁਰ ਤੇ ਪਾਈ ਸੁਖੁ ਸਤਿਗੁਰ ਦੇਵ ਮਨੁ ਪਰਸੇ ॥ ਹਉ ਜੀਵਾ ਹਉ ਜੀਵਾ ਸਤਿਗੁਰ ਦੇਖਿ ਸਰਸੇ ॥੨॥

Har nām vadā▫ī saṯgur ṯe pā▫ī sukẖ saṯgur ḏev man parse.  Ha▫o jīvā ha▫o jīvā saṯgur ḏekẖ sarse. ||2||

 

I (paaee) obtained the ability to understand (vaddaaee = greatness) importance of Divine virtues and commands (tey) from the true guru; when (man-u) the mind (parsey = touches) receives instructions from (deyv) the enlightener (satigur) true guru, it feels (sukh-u) at peace.

(Hau) I (jeeva) am enlivened on (deykh-i = seeing) having (sarsee) the enjoyable company of (satigur) the true guru. 2.

 

ਕੋਈ ਆਣਿ ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪੂਰਾ ਰਾਮ ॥ ਹਉ ਮਨੁ ਤਨੁ ਹਉ ਮਨੁ ਤਨੁ ਦੇਵਾ ਤਿਸੁ ਕਾਟਿ ਸਰੀਰਾ ਰਾਮ ॥

Ko▫ī āṇ ko▫ī āṇ milāvai merā saṯgur pūrā rām.  Ha▫o man ṯan ha▫o man ṯan ḏevā ṯis kāt sarīrā rām.

 

How I wish (koee) someone (aan-i) brings and (milaavai) enables me to meet (meyra) my (poora) perfect (satigur-u) true guru.

(Hau) I shall (deyva) give my (man-u) mind and (tan-u) body to (tis-u) that person, i.e. serve him/her in all ways, and even (kaatt-i) cut (sareera) my body, i.e. would do anything.

 

ਹਉ ਮਨੁ ਤਨੁ ਕਾਟਿ ਕਾਟਿ ਤਿਸੁ ਦੇਈ ਜੋ ਸਤਿਗੁਰ ਬਚਨ ਸੁਣਾਏ ॥ ਮੇਰੈ ਮਨਿ ਬੈਰਾਗੁ ਭਇਆ ਬੈਰਾਗੀ ਮਿਲਿ ਗੁਰ ਦਰਸਨਿ ਸੁਖੁ ਪਾਏ ॥

Ha▫o man ṯan kāt kāt ṯis ḏe▫ī jo saṯgur bacẖan suṇā▫e.  Merai man bairāg bẖa▫i▫ā bairāgī mil gur ḏarsan sukẖ pā▫e.

 

I shall (kaatt-i kaatt-i) cut my (man-u) mind and (tan-u) body and (deye) give, i.e. make an offering of myself to (tis-u = that) anyone who (sunaaey= cause to hear) tells me (bachan = words) the teachings of (satigur) the true guru.

There (bhaiaa) is (bairag-u) yearning (man-i) in the mind; this (bairaagee) yearning mind shall (sukh-u paaey) be happy on (mil-i) meeting and (darsan paaey) having sight/vision, i.e. receiving guidance of the guru.

 

ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰਹੁ ਸੁਖਦਾਤੇ ਦੇਹੁ ਸਤਿਗੁਰ ਚਰਨ ਹਮ ਧੂਰਾ ॥ ਕੋਈ ਆਣਿ ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੩॥

Har har kirpā karahu sukẖ▫ḏāṯe ḏeh saṯgur cẖaran ham ḏẖūrā.  Ko▫ī āṇ ko▫ī āṇ milāvai merā saṯgur pūrā. ||3||

 

O (har-i har-i) Almighty, You are (sukhdaatey) giver of solace; please (kripa karh-u) be kind to (deyhu) give (ham) me (dhoora) the dust of (charan) feet of (satigur) the true guru, i.e. enable me to find, and learn from, the guru.

How I wish (koee) someone (aan-i) brings and (milaavai) enables me to meet (meyra) my (poora) perfect (satigur-u) true guru. 3.

 

ਗੁਰ ਜੇਵਡੁ ਗੁਰ ਜੇਵਡੁ ਦਾਤਾ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ਰਾਮ ॥ ਹਰਿ ਦਾਨੋ ਹਰਿ ਦਾਨੁ ਦੇਵੈ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਸੋਈ ਰਾਮ ॥

Gur jevad gur jevad ḏāṯā mai avar na ko▫ī rām. Har ḏāno har ḏān ḏevai har purakẖ niranjan so▫ī rām.

 

(Mai) I do not find (koee) any (avar-u) other (daata = giver) benefactor (jeyvadd-u) as great as the guru.

He (deyvai) gives (daan = alms) the benediction of – awareness of virtues of – (niranjan-u = unstained) the pristine (har-i) Almighty, (purakh-u) all-pervasive Master.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਿਨੀ ਆਰਾਧਿਆ ਤਿਨ ਕਾ ਦੁਖੁ ਭਰਮੁ ਭਉ ਭਾਗਾ ॥ ਸੇਵਕ ਭਾਇ ਮਿਲੇ ਵਡਭਾਗੀ ਜਿਨ ਗੁਰ ਚਰਨੀ ਮਨੁ ਲਾਗਾ ॥

Har har nām jinī ārāḏẖi▫ā ṯin kā ḏukẖ bẖaram bẖa▫o bẖāgā.  Sevak bẖā▫e mile vadbẖāgī jin gur cẖarnī man lāgā.

 

(Jinee) those who (aaraadhiaa) invoke (har-i har-i naam-u) Divine virtues and commands, (tin ka) their (bhau) fear of suffering (dukh-u) the pain of (bharam-u) wandering – in births and deaths – (bhaaga – runs away) is obviated.

(Jin) those whose (man-u) mind (laaga) engages in practicing (gur charnee = guru’s feet) the guru’s teachings, those (vaddbhaagee) fortunate ones (miley) find the Master in (seyvak bhaaey) the spirit of service.

 

ਕਹੁ ਨਾਨਕ ਹਰਿ ਆਪਿ ਮਿਲਾਏ ਮਿਲਿ ਸਤਿਗੁਰ ਪੁਰਖ ਸੁਖੁ ਹੋਈ ॥ ਗੁਰ ਜੇਵਡੁ ਗੁਰ ਜੇਵਡੁ ਦਾਤਾ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ॥੪॥੧॥

Kaho Nānak har āp milā▫e mil saṯgur purakẖ sukẖ ho▫ī.  Gur jevad gur jevad ḏāṯā mai avar na ko▫ī. ||4||1||

 

(Kahu) says fourth Nanak: (Har-i) the Almighty (aap-i) IT-self (milaaey) leads to (satigur purakh) the true guru; (sukh-u) peace (hoi = happens) is attained (mil-i) finding him and following his teachings.

(Mai) I do not find (koee) any (avar-u) other (daata = giver) benefactor (jeyvadd-u) as great as the guru. 4. 1.

 

————————————-

 

Note: In Shabad the fourth guru motivates us to humbly follow teachings of the guru. The Shabad shows how the guru transforms the seeker to resist temptations/distractions, and experience the Almighty within.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਹੰਉ ਗੁਰ ਬਿਨੁ ਹੰਉ ਗੁਰ ਬਿਨੁ ਖਰੀ ਨਿਮਾਣੀ ਰਾਮ ॥ ਜਗਜੀਵਨੁ ਜਗਜੀਵਨੁ ਦਾਤਾ ਗੁਰ ਮੇਲਿ ਸਮਾਣੀ ਰਾਮ ॥

vad▫hans mėhlā 4.  Haʼn▫u gur bin haʼn▫u gur bin kẖarī nimāṇī rām.  Jagjīvan jagjīvan ḏāṯā gur mel samāṇī rām.

 

Composition of the fourth Guru in Raga Vaddhans. (Hau’n = I) my life is (kharee) absolutely (nimaanee = without honour) of no value (bin-u) without (gur = guru) following the teachings of the guru.

O (jag-jeevan-u = life of creatures) Almighty, please (meyl-i = cause to meet) lead me to the guru, so that I (samaan-i = be absorbed) conform to Your virtues and commands.

 

ਸਤਿਗੁਰੁ ਮੇਲਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੀ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਿਸੁ ਕਾਰਣਿ ਹੰਉ ਢੂੰਢਿ ਢੂਢੇਦੀ ਸੋ ਸਜਣੁ ਹਰਿ ਘਰਿ ਪਾਇਆ ॥

Saṯgur mel har nām samāṇī jap har har nām ḏẖi▫ā▫i▫ā. Jis kāraṇ haʼn▫u dẖūndẖ dẖūdẖeḏī so sajaṇ har gẖar pā▫i▫ā.

 

When the Almighty (meyl-i) enabled me to find the true guru, then with his teachings, I (samaanee) conform (har-i naam-i) to Divine commands; this happens by (dhiaaia) paying attention to (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing (naam-u) Divine virtues and commands – as taught by the guru.

(Har-i) the Almighty (jis-u) for whose (kaaran-i) sake, i.e. to find whom, (hau’n) I (ddoonddh-i ddhoonddheydee) searched and searched, I (paaia) found (so) that, my (sajan-u = friend) companion (ghar-i = in the house) in the mind – IT is ever with me.

 

ਏਕ ਦ੍ਰਿਸ੍ਟਿ ਹਰਿ ਏਕੋ ਜਾਤਾ ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਛਾਣੀ ॥ ਹੰਉ ਗੁਰ ਬਿਨੁ ਹੰਉ ਗੁਰ ਬਿਨੁ ਖਰੀ ਨਿਮਾਣੀ ॥੧॥

Ėk ḏarisat har eko jāṯā har āṯam rām pacẖẖāṇī.  Haʼn▫u gur bin haʼn▫u gur bin kẖarī nimāṇī. ||1||

 

I now have (eyk-u) one (dristt-i) sight, i.e. I see only One, and (jaata) know (eyko) only the One (har-i) Almighty; I (pachhaanee) recognize (raam-u) the all-pervasive Master (aatam = inner-self) within.

(Hau’n = I) my life is (kharee) absolutely (nimaanee = without honour) of no value (bin-u) without following the teachings of the guru. 1.

 

ਜਿਨਾ ਸਤਿਗੁਰੁ ਜਿਨ ਸਤਿਗੁਰੁ ਪਾਇਆ ਤਿਨ ਹਰਿ ਪ੍ਰਭੁ ਮੇਲਿ ਮਿਲਾਏ ਰਾਮ ॥ ਤਿਨ ਚਰਣ ਤਿਨ ਚਰਣ ਸਰੇਵਹ ਹਮ ਲਾਗਹ ਤਿਨ ਕੈ ਪਾਏ ਰਾਮ ॥

Jinā saṯgur jin saṯgur pā▫i▫ā ṯin har parabẖ mel milā▫e rām.  Ŧin cẖaraṇ ṯin cẖaraṇ sarevėh ham lāgah ṯin kai pā▫e rām.

 

(Jinaa) those who (paaia) have found (satigur-u) the true guru, he (tin = that) he (milaaey) leads them to (meyl-i) unite with (har-i prabh-u) the Almighty Master.

(Ham) I (laagah) touch (tin kai) their (paaey) feet, and being at their (charan) feet, (sareyvah = serve) show respect and follow their example.

 

Page 573

 

ਹਰਿ ਹਰਿ ਚਰਣ ਸਰੇਵਹ ਤਿਨ ਕੇ ਜਿਨ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਪ੍ਰਭੁ ਧ੍ਯ੍ਯਾਇਆ ॥ ਤੂ ਵਡਦਾਤਾ ਅੰਤਰਜਾਮੀ ਮੇਰੀ ਸਰਧਾ ਪੂਰਿ ਹਰਿ ਰਾਇਆ ॥

Har har cẖaraṇ sarevėh ṯin ke jin saṯgur purakẖ parabẖ ḏẖa▫yā▫i▫ā.  Ŧū vadḏāṯā anṯarjāmī merī sarḏẖā pūr har rā▫i▫ā.

 

O (har-i har-i) Almighty, I wold (sareyvah) serve being at (charan) the feet (tin key) of those who (dhyaaia) pay attention to the teachings of (satigur-u) the true guru, (purakh-u) the embodiment of (prabh-u) the Almighty.

You are (vadd-daata = great giver) the great beneficent Master (antarjaamee) who knows all minds – and therefore my wish, – please (poor-i) fulfil (meyree) my (sardhaa) wish, i.e. unite me with You, o (raaia = king) Sovereign (har-i) Almighty.

 

ਗੁਰਸਿਖ ਮੇਲਿ ਮੇਰੀ ਸਰਧਾ ਪੂਰੀ ਅਨਦਿਨੁ ਰਾਮ ਗੁਣ ਗਾਏ ॥ ਜਿਨ ਸਤਿਗੁਰੁ ਜਿਨ ਸਤਿਗੁਰੁ ਪਾਇਆ ਤਿਨ ਹਰਿ ਪ੍ਰਭੁ ਮੇਲਿ ਮਿਲਾਏ ॥੨॥

Gursikẖ mel merī sarḏẖā pūrī an▫ḏin rām guṇ gā▫e. Jin saṯgur jin saṯgur pā▫i▫ā ṯin har parabẖ mel milā▫e. ||2||

 

If You (meyl-i) enable me to meet (gursikh) the guru’s disciples, (meyree) my (sardhaa) wish will be (poori) fulfilled; in their company, I will (andin-u = daily) ever (gaaey = singing) praise and emulate (gun) virtues of (raam) the All-pervasive Master.

(Jin) those who find and follow (satigur-u) the true guru, (har-i prabh-u) the Almighty Master (meyl-i milaaey) unites them with IT-self. 2.

 
ਹੰਉ ਵਾਰੀ ਹੰਉ ਵਾਰੀ ਗੁਰਸਿਖ ਮੀਤ ਪਿਆਰੇ ਰਾਮ ॥ ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਸੁਣਾਏ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਨਾਮੁ ਅਧਾਰੇ ਰਾਮ ॥

Haʼn▫u vārī haʼn▫u vārī gursikẖ mīṯ pi▫āre rām.  Har nāmo har nām suṇā▫e merā parīṯam nām aḏẖāre rām.

 

(Hau’n) I (vaaree = am sacrifice) adore (piaarey) dear Gursikh (meet) friends.

They (sunaaey = tells) make me aware of (naamo naam-u) commands of (meyra) my (preetam-u) Beloved (har-i) Almighty; (naam-u) Divine commands are (adhaarey = support) the guide for my life.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨਿਮਖ ਨਹੀ ਜੀਵਾਂ ॥ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸੁਖਦਾਤਾ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਾਂ ॥

Har har nām merā parān sakẖā▫ī ṯis bin gẖaṛī nimakẖ nahī jīvāʼn.  Har har kirpā kare sukẖ▫ḏāṯa gurmukẖ amriṯ pīvāʼn.

 

Awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands is (sakhaaee/sahaaee = helper) the guide (meyra) my (praan) life; I cannot (jeevaa’n) survive (gharree nimakh = instant) for a short time (bin-u) without Naam, i.e. awareness of Naam enables to resist falling prey to temptations.

When (har-i har-i) the Almighty (sukhdaata = giver of comforts) the source of solace, (kripa karey) is kind, then (gurmukh-i) learning from the guru, I (peevaa-n) drink (amrit-u) the life-giving nectar, i.e. remember and emulate Divine virtues.

 

ਹਰਿ ਆਪੇ ਸਰਧਾ ਲਾਇ ਮਿਲਾਏ ਹਰਿ ਆਪੇ ਆਪਿ ਸਵਾਰੇ ॥ ਹੰਉ ਵਾਰੀ ਹੰਉ ਵਾਰੀ ਗੁਰਸਿਖ ਮੀਤ ਪਿਆਰੇ ॥੩॥

Har āpe sarḏẖā lā▫e milā▫e har āpe āp savāre.  Haʼn▫u vārī haʼn▫u vārī gursikẖ mīṯ pi▫āre. ||3||

 

The Almighty (aapey) IT-self (laaey) creates (sardhaa) faith/obedience, (aapey aap-i) IT-self (savaarey = transforms) imparts virtues, and (aapey) IT-self (milaaey) unites with IT-self.

(Hau’n) I (vaaree = am sacrifice) adore (piaarey) dear Gursikh (meet) friends – in whose company I remember the Master. 3.

 

ਹਰਿ ਆਪੇ ਹਰਿ ਆਪੇ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਸੋਈ ਰਾਮ ॥ ਹਰਿ ਆਪੇ ਹਰਿ ਆਪੇ ਮੇਲੈ ਕਰੈ ਸੋ ਹੋਈ ਰਾਮ ॥

Har āpe har āpe purakẖ niranjan so▫ī rām.  Har āpe har āpe melai karai so ho▫ī rām.

 

The Almighty is (aapey) self-existent, (purakh-u) all-pervasive and (niranjan-u = unstained) pristine; IT (soee) is the only One – unique.

IT-self (meylai) unites the souls, and what IT (karai) does, (so) that (hoee) happens, i.e. everything happens according to natural laws.

 

ਜੋ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ਸੋਈ ਹੋਵੈ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥ ਬਹੁਤੁ ਸਿਆਣਪ ਲਇਆ ਨ ਜਾਈ ਕਰਿ ਥਾਕੇ ਸਭਿ ਚਤੁਰਾਈ ॥

Jo har parabẖ bẖāvai so▫ī hovai avar na karṇā jā▫ī.  Bahuṯ si▫āṇap la▫i▫ā na jā▫ī kar thāke sabẖ cẖaṯurā▫ī.

 

(Jo) what (har-i prabh) the Almighty Master (bhaavai) wills, (soee) only that (hovai) happens; (avar-u) anything else (na jaaee) cannot (karna = done) happen.

The Almighty (na jaaee) cannot be (laiaa = obtained) found with (bahut-u = a lot of) any amount of (siaanap) cleverness; (sabh-i) all creatures (kar-i thaakey = get tired doing) give up (chaturaaee = cleverness) clever tricks – like display of piety, but fail.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਨ ਨਾਨਕ ਦੇਖਿਆ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਹਰਿ ਆਪੇ ਹਰਿ ਆਪੇ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੪॥੨॥

Gur parsāḏ jan Nānak ḏekẖi▫ā mai har bin avar na ko▫ī.  Har āpe har āpe purakẖ niranjan so▫ī. ||4||2||

 

Says (jan) humble fourth Nanak: (Prasaad-i = with grace) with guidance of the guru (mai) I (deykhia) see (na koee) none (avar-u) else – who can equal the Master.

The Almighty is (aapey) self-existent, (purakh-u) all-pervasive and (niranjan-u = unstained) pristine; IT (soee) is the only One – unique. 4. 2.

 

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Note: The soul is given instructions by the Creator on its role on birth. We ordinary mortals get so engrossed in the world-play that we forget them. There is therefore need for guidance of the true guru. This is the theme of this Shabad by the fourth Guru.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਹਰਿ ਸਤਿਗੁਰ ਹਰਿ ਸਤਿਗੁਰ ਮੇਲਿ ਹਰਿ ਸਤਿਗੁਰ ਚਰਣ ਹਮ ਭਾਇਆ ਰਾਮ ॥ ਤਿਮਰ ਅਗਿਆਨੁ ਗਵਾਇਆ ਗੁਰ ਗਿਆਨੁ ਅੰਜਨੁ ਗੁਰਿ ਪਾਇਆ ਰਾਮ ॥

vad▫hans mėhlā 4.  Har saṯgur har saṯgur mel har saṯgur cẖaraṇ ham bẖā▫i▫ā rām.  Ŧimar agi▫ān gavā▫i▫ā gur gi▫ān anjan gur pā▫i▫ā rām.

 

Composition of the fourth Guru in Raga Vaddhans: O (har-i) Almighty, please (meyl-i = cause to meet) lead me to (satigur) the true guru; (ham) I (bhaaia) love the true guru’s (charan) feet, i.e. I wish to learn from the true guru.

When (gur-i) the guru (paaia = puts) administers (anjan-u = collyrium – eye medicine) the medicine of (gur) the great (giaan-u) awareness of Divine virtues, then (timar) darkness of (agiaan-u) ignorance is (gavaaia = lost) dispelled from the mind.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਤਿਗੁਰੂ ਪਾਇਆ, ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੇ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇਆ, ਹਰਿ ਜਪਿਆ ਸਾਸ ਗਿਰਾਸੇ ॥

Gur gi▫ān anjan saṯgurū pā▫i▫ā agi▫ān anḏẖer bināse.  Saṯgur sev param paḏ pā▫i▫ā har japi▫ā sās girāse.

 

When (gur) the great (anjan-u = eye medicine) medicine of (giaan) awareness of Divine virtues, (paaia) is administered by (satiguru) true guru, (andheyr) darkness of (agiaan) ignorance of the mind is (binaasey = destroyed) ends.

(Seyv-i = serving) by following (satigur) the true guru, one (japiaa) remembers (har-i) the Almighty with every (saas) breath and (giraasey) morsel of food, i.e. all the time, and thus (paaia) obtains (param) the supreme (pad-u = rank) status – of union with the Creator.

 

ਜਿਨ ਕੰਉ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ਤੇ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਇਆ ॥ ਹਰਿ ਸਤਿਗੁਰ ਹਰਿ ਸਤਿਗੁਰ ਮੇਲਿ ਹਰਿ ਸਤਿਗੁਰ ਚਰਣ ਹਮ ਭਾਇਆ ॥੧॥

Jin kaʼn▫u har parabẖ kirpā ḏẖārī ṯe saṯgur sevā lā▫i▫ā.  Har saṯgur har saṯgur mel har saṯgur cẖaraṇ ham bẖā▫i▫ā. ||1||

 

(Jin k’nau) those on whom (prabh-i) the Master (kirpa dhaaree) bestows grace, (tey) they (laaia) apply themselves (seyva = service) to the teachings of (satigur) the true guru.

O (har-i) Almighty, please (meyl-i) lead me to (satigur) the true guru; (ham) I (bhaaia) love the true guru’s (charan) feet, i.e. I wish to learn from the true guru.1.

 

ਮੇਰਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੈ ਗੁਰ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ਰਾਮ ॥ ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਮੇਰਾ ਅੰਤਿ ਸਖਾਈ ਰਾਮ ॥

Merā saṯgur merā saṯgur pi▫ārā mai gur bin rahaṇ na jā▫ī rām.  Har nāmo har nām ḏevai merā anṯ sakẖā▫ī rām.

 

(Meyra) my (satigur) true guru is (piaara) dear to me; I (na jaaey) cannot (rahan-u) live (bin-u) without the guru.

He (deyvai = gives) imparts awareness of (har-i naam-u) Divine virtues and commands; his teachings are (sakhaaee) helpful (ant-i) at the end, i.e. they obviate being taken by the agent of Divine justice when account of deeds is taken.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰਾ ਅੰਤਿ ਸਖਾਈ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਜਿਥੈ ਪੁਤੁ ਕਲਤ੍ਰੁ ਕੋਈ ਬੇਲੀ ਨਾਹੀ ਤਿਥੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਛਡਾਇਆ ॥

Har har nām merā anṯ sakẖā▫ī gur saṯgur nām driṛ▫ā▫i▫ā.  Jithai puṯ kalaṯar ko▫ī belī nāhī ṯithai har har nām cẖẖadā▫i▫ā.

 

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, are (sakhaaee) helpful (ant-i) at the end; (satigur-i) the true guru (drirraaia) creates firm commitment to Naam.

At the end of life when accountability for deeds is asked, (jithai) where (koee naahee) no one including (put-u = son) the children or (klatr-u) the spouse (beyli = friend) can help; (tithai) there, one who has lived by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (chhaddaaia = liberated) is saved from the agent of Divine justice.

 

ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਮੇਰਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੈ ਗੁਰ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ॥੨॥

Ḏẖan ḏẖan saṯgur purakẖ niranjan jiṯ mil har nām ḏẖi▫ā▫ī.  Merā saṯgur merā saṯgur pi▫ārā mai gur bin rahaṇ na jā▫ī. ||2||

 

(Satigur-u) the true guru, (purakh-u) the great person is (dhan-u dhan-u) greatly blessed and (niranjan-u = unstained) impeccable, (mil-i) by finding – and following – (jit-u) whom, one (dhiaaee) pays attention to (har-i naam-u) Divine commands.

(Meyra) my (satigur) true guru is (piaara) dear to me; I (na jaaee) cannot (rahan-u) live (bin-u) without the guru. 2.

 

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ਜਿਨੀ ਦਰਸਨੁ ਜਿਨੀ ਦਰਸਨੁ ਸਤਿਗੁਰ ਪੁਰਖ ਨ ਪਾਇਆ ਰਾਮ ॥ ਤਿਨ ਨਿਹਫਲੁ ਤਿਨ ਨਿਹਫਲੁ ਜਨਮੁ ਸਭੁ ਬ੍ਰਿਥਾ ਗਵਾਇਆ ਰਾਮ ॥

Jinī ḏarsan jinī ḏarsan saṯgur purakẖ na pā▫i▫ā rām.  Ŧin nihfal ṯin nihfal janam sabẖ baritha gavā▫i▫ā rām.

 

(Jini) those who do not (paaia) obtain (darsan-u = sight/vision) teachings of (satigur purakh) the true guru.

(Tin) their (janam-u) human birth is (nihphal-u) fruitless – they do not make use of this opportunity to unite with the Creator; they (gavaaia = lose) waste (sabh-u) their entire life (brithaa) in vain.

 

ਨਿਹਫਲੁ ਜਨਮੁ ਤਿਨ ਬ੍ਰਿਥਾ ਗਵਾਇਆ ਤੇ ਸਾਕਤ ਮੁਏ ਮਰਿ ਝੂਰੇ ॥ ਘਰਿ ਹੋਦੈ ਰਤਨਿ ਪਦਾਰਥਿ ਭੂਖੇ ਭਾਗਹੀਣ ਹਰਿ ਦੂਰੇ ॥

Nihfal janam ṯin baritha gavā▫i▫ā ṯe sākaṯ mu▫e mar jẖūre.  Gẖar hoḏai raṯan paḏārath bẖūkẖe bẖāghīṇ har ḏūre.

 

(Tey) they (saakat = Shakti worshippers) turn away from the Almighty, and (gavaaia) lose (janam-u) human birth (nihphal-u = fruitless) in vain; they (muey = die) succumb to vices and (mar-i) die (jhoorey = wailing) repenting – for wasting human birth.

Despite (hodai) having (ratan-i = jewel) the valuable (padaarath = substance) treasure of Naam, (ghar-i = in the house) within the body/mind, they remain (bhookhey = hungry) bereft of it, such (bhaagheen) unfortunate people remain (doorey) far away from (har-i) the Almighty.

 

ਹਰਿ ਹਰਿ ਤਿਨ ਕਾ ਦਰਸੁ ਨ ਕਰੀਅਹੁ ਜਿਨੀ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨ ਧਿਆਇਆ ॥ ਜਿਨੀ ਦਰਸਨੁ ਜਿਨੀ ਦਰਸਨੁ ਸਤਿਗੁਰ ਪੁਰਖ ਨ ਪਾਇਆ ॥੩॥

Har har ṯin kā ḏaras na karī▫ahu jinī har har nām na ḏẖi▫ā▫i▫ā.  Jinī ḏarsan jinī ḏarsan saṯgur purakẖ na pā▫i▫ā. ||3||

 

O (har-i har-i) Almighty, please do not cause me (darsan kareeah-u = have sight) to meet those (jinee) who do not (dhiaaia) pay attention to/obey (har-i har-i naam-u) Divine virtues and commands.

O Almighty, please do not let me meet (jinee) those who do not (paaia) obtain/follow (darsan-u = sight/vision) teachings of (satigur purakh) the true guru. 3.

 

ਹਮ ਚਾਤ੍ਰਿਕ ਹਮ ਚਾਤ੍ਰਿਕ ਦੀਨ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ ਰਾਮ ॥ ਗੁਰ ਮਿਲਿ ਗੁਰ ਮੇਲਿ ਮੇਰਾ ਪਿਆਰਾ ਹਮ ਸਤਿਗੁਰ ਕਰਹ ਭਗਤੀ ਰਾਮ ॥

Ham cẖāṯrik ham cẖāṯrik ḏīn har pās benanṯī rām.  Gur mil gur mel merā pi▫ārā ham saṯgur karah bẖagṯī rām.

 

(Ham) I am restless to find the guru like (chaatrik) a rain bird yearns for the rain drop to fall into its mouth; I am (deen = poor) helpless to find the Master on my own, and make (beynantee) supplication (paas-i = with) to (har-i) the Almighty.

I wish to (mil-i) find the guru; please (meyl-i) lead me to (meyra) my (piaara) dear guru; I would (karah bhagtee) devotedly follow the guru’s teachings.

 

ਹਰਿ ਹਰਿ ਸਤਿਗੁਰ ਕਰਹ ਭਗਤੀ ਜਾਂ ਹਰਿ ਪ੍ਰਭੁ ਕਿਰਪਾ ਧਾਰੇ ॥ ਮੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਬੇਲੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪ੍ਰਾਣ ਹਮ੍ਹ੍ਹਾਰੇ ॥

Har har saṯgur karah bẖagṯī jāʼn har parabẖ kirpā ḏẖāre.  Mai gur bin avar na ko▫ī belī gur saṯgur parāṇ hamĥāre.

 

O Almighty, I would (karah bhagtee) devotedly follow the true guru, (jaa’n) if You, (har-i prabh-u) the Almighty Master (kirpa dhaar-e) are kind – to enable me to find him.

(Mai) I have (na koee) no one (beyli = friend) to help; (gur) the great (satigur-u) true guru is (hamhaarey) my very (praan) life.

 

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਸਤੀ ॥ ਹਮ ਚਾਤ੍ਰਿਕ ਹਮ ਚਾਤ੍ਰਿਕ ਦੀਨ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ ॥੪॥੩॥

Kaho Nānak gur nām ḏariṛĥā▫i▫ā har har nām har saṯī.  Ham cẖāṯrik ham cẖāṯrik ḏīn har pās benanṯī. ||4||3||

 

(Kah-u) says fourth Nanak: (Gur-i) the guru has (drirraaia) created firm commitment for living by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of (har-i satee) Eternal Master.

Ham) I am restless to find the guru like (chaatrik) a rain bird yearns for the rain drop to fall into its mouth; I am (deen = poor) helpless to find the Master on my own, and make (beynantee) supplication (paas-i = with) to (har-i) the Almighty, to enable me to find him. 4. 3.

 

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Note: In this Sbabad the fourth guru emphasizes that awareness of the Almighty wirhin us is obtained with the guru’s guidance. And we need to submit to the guru’s directions.“““““““““““““““““““`

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਹਰਿ ਸਤਿਗੁਰ ਹਰਿ ਸਤਿਗੁਰ ਮੇਲਿ ਹਰਿ ਸਤਿਗੁਰ ਚਰਣ ਹਮ ਭਾਇਆ ਰਾਮ ॥ ਤਿਮਰ ਅਗਿਆਨੁ ਗਵਾਇਆ ਗੁਰ ਗਿਆਨੁ ਅੰਜਨੁ ਗੁਰਿ ਪਾਇਆ ਰਾਮ ॥

vad▫hans mėhlā 4.  Har saṯgur har saṯgur mel har saṯgur cẖaraṇ ham bẖā▫i▫ā rām.  Ŧimar agi▫ān gavā▫i▫ā gur gi▫ān anjan gur pā▫i▫ā rām.

 

Composition of the fourth Guru in Raga Vaddhans. O (har-i) Almighty, please (meyl-i) enable me to find (satigur) the true guru; (ham) I (bhaaia) love the true guru’s (charan) feet, i.e. I wish to learn from, and follow, the true guru.

When (gur-i) the guru (paaia = puts) administers (anjan-u = collyrium = eye medicine) the medicine of (giaan-u) awareness of Divine virtues, then (timar) darkness of (agiaan-u) ignorance (gavaaia = lost) ends.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਤਿਗੁਰੂ ਪਾਇਆ, ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੇ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇਆ, ਹਰਿ ਜਪਿਆ ਸਾਸ ਗਿਰਾਸੇ ॥

Gur gi▫ān anjan saṯgurū pā▫i▫ā agi▫ān anḏẖer bināse.  Saṯgur sev param paḏ pā▫i▫ā har japi▫ā sās girāse.

 

When (anjan-u = eye medicine) the medicine of (giaan) knowledge of Divine virtues, (paaia) is administered by (gur) the great (satiguru) true guru, (andheyr) the darkness of (agiaan) ignorance in the mind (binaasey = destroyed) ends.

(Seyv-i = serving) by following (satigur) the true guru, one (japiaa) remembers (har-i) the Almighty with every (saas) breath and (giraasey) morsel of food, i.e. all the time, and thus (paaia) obtains (param) the supreme (pad-u = rank) status – of freedom from temptations.

 

ਜਿਨ ਕੰਉ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ਤੇ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਇਆ ॥ ਹਰਿ ਸਤਿਗੁਰ ਹਰਿ ਸਤਿਗੁਰ ਮੇਲਿ ਹਰਿ ਸਤਿਗੁਰ ਚਰਣ ਹਮ ਭਾਇਆ ॥੧॥

Jin kaʼn▫u har parabẖ kirpā ḏẖārī ṯe saṯgur sevā lā▫i▫ā.  Har saṯgur har saṯgur mel har saṯgur cẖaraṇ ham bẖā▫i▫ā. ||1||

 

(Jin k’nau) those on whom (prabh-i) the Master (kirpa dhaaree) bestows grace, (tey) they (laaia) apply themselves (seyva = service) to the teachings of (satigur) the true guru.

O (har-i) Almighty, please (meyl-i) enable me to find (satigur) the true guru; (ham) I (bhaaia) love the true guru’s (charan) feet, i.e. I wish to learn from, and follow, the true guru. 1.

 

ਮੇਰਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੈ ਗੁਰ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ਰਾਮ ॥ ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਮੇਰਾ ਅੰਤਿ ਸਖਾਈ ਰਾਮ ॥

Merā saṯgur merā saṯgur pi▫ārā mai gur bin rahaṇ na jā▫ī rām.  Har nāmo har nām ḏevai merā anṯ sakẖā▫ī rām.

 

(Meyra) my (satigur) true guru is (piaara) dear to me, I (na jaaee) cannot (rahan-u) live (bin-u) without the guru.

He (deyvai = gives) imparts awareness of (har-i naam-u) Divine virtues and commands; his teachings are (sakhaaee) helpful (ant-i) at the end, i.e. save from the messenger of death.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰਾ ਅੰਤਿ ਸਖਾਈ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਜਿਥੈ ਪੁਤੁ ਕਲਤ੍ਰੁ ਕੋਈ ਬੇਲੀ ਨਾਹੀ ਤਿਥੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਛਡਾਇਆ ॥

Har har nām merā anṯ sakẖā▫ī gur saṯgur nām driṛ▫ā▫i▫ā.  Jithai puṯ kalaṯar ko▫ī belī nāhī ṯithai har har nām cẖẖadā▫i▫ā.

 

Living by (har-i har-i naam-u) Divine virtues, is (sakhaaee) helpful (ant-i) at the end; (satigur-i) the true guru (drirraaia) creates firm commitment to Naam.

At the end of life (jithai) where (koee naahee) no one including (put-u = son) the children or (klatr-u) the spouse (beyli = friend) can help, (tithai) there, one who has lived by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (chhaddaaia = liberated) is saved from the messenger of death.

 

ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਮੇਰਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੈ ਗੁਰ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ॥੨॥

Ḏẖan ḏẖan saṯgur purakẖ niranjan jiṯ mil har nām ḏẖi▫ā▫ī.  Merā saṯgur merā saṯgur pi▫ārā mai gur bin rahaṇ na jā▫ī. ||2||

 

(Dhan-u dhan-u) great is the true guru, the embodiment of (purakh-u) the all-pervasive and (niranjan-u = unstained) pristine Master; (mil-i) by finding – and following – (jit-u) whom, one (dhiaaee) pays attention to (har-i naam-u) Divine virtues and commands.

(Meyra) my (satigur) true guru is my (piaara) beloved, I (na jaaee) cannot (rahan-u) live (bin-u) without the guru. 2.

 

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ਜਿਨੀ ਦਰਸਨੁ ਜਿਨੀ ਦਰਸਨੁ ਸਤਿਗੁਰ ਪੁਰਖ ਨ ਪਾਇਆ ਰਾਮ ॥ ਤਿਨ ਨਿਹਫਲੁ ਤਿਨ ਨਿਹਫਲੁ ਜਨਮੁ ਸਭੁ ਬ੍ਰਿਥਾ ਗਵਾਇਆ ਰਾਮ ॥

Jinī ḏarsan jinī ḏarsan saṯgur purakẖ na pā▫i▫ā rām.  Ŧin nihfal ṯin nihfal janam sabẖ baritha gavā▫i▫ā rām.

 

(Jini) those who do not (paaia) obtain (darsan-u = sight/vision) teachings of (satigur purakh) the true guru,

(tin) their (janam-u) human birth is (nihphal-u) fruitless – they do not make use of this opportunity to unite with the Creator; they (brithaa gavaaia) waste (sabh-u) their entire life.

 

ਨਿਹਫਲੁ ਜਨਮੁ ਤਿਨ ਬ੍ਰਿਥਾ ਗਵਾਇਆ ਤੇ ਸਾਕਤ ਮੁਏ ਮਰਿ ਝੂਰੇ ॥ ਘਰਿ ਹੋਦੈ ਰਤਨਿ ਪਦਾਰਥਿ ਭੂਖੇ ਭਾਗਹੀਣ ਹਰਿ ਦੂਰੇ ॥

Nihfal janam ṯin baritha gavā▫i▫ā ṯe sākaṯ mu▫e mar jẖūre.  Gẖar hoḏai raṯan paḏārath bẖūkẖe bẖāghīṇ har ḏūre.

 

(Tey) these (saakat) Shakti worshippers forget the Almighty, and (nihphal-u = fruitless) do not utilise, (janam-u) human birth to attain union with the Creator; they (muey = die) succumb to vices and (mar-i) die (jhoorey) wailing – for being put in reincarnation.

The (rattan-i = jewel) the valuable (padaarath = material) treasure of Naam, (hodai) despite being present (ghar-i = in the house) within the body/mind, they remain (bhookhey = hungry) bereft of it, as for them (har-i) the Almighty is (doorey) far away somewhere.

 

ਹਰਿ ਹਰਿ ਤਿਨ ਕਾ ਦਰਸੁ ਨ ਕਰੀਅਹੁ ਜਿਨੀ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨ ਧਿਆਇਆ ॥ ਜਿਨੀ ਦਰਸਨੁ ਜਿਨੀ ਦਰਸਨੁ ਸਤਿਗੁਰ ਪੁਰਖ ਨ ਪਾਇਆ ॥੩॥

Har har ṯin kā ḏaras na karī▫ahu jinī har har nām na ḏẖi▫ā▫i▫ā.  Jinī ḏarsan jinī ḏarsan saṯgur purakẖ na pā▫i▫ā. ||3||

 

O (har-i har-i) Almighty, please do not make me (darsan kareeahu = have sight) meet (jinni) those who do not (dhiaaia) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands.

O Almighty, please do not let me meet (jini) those who do not (paaia) obtain (darsan-u = sight/vision) teachings of (satigur purakh) the true guru. 3.

 

ਹਮ ਚਾਤ੍ਰਿਕ ਹਮ ਚਾਤ੍ਰਿਕ ਦੀਨ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ ਰਾਮ ॥ ਗੁਰ ਮਿਲਿ ਗੁਰ ਮੇਲਿ ਮੇਰਾ ਪਿਆਰਾ ਹਮ ਸਤਿਗੁਰ ਕਰਹ ਭਗਤੀ ਰਾਮ ॥

Ham cẖāṯrik ham cẖāṯrik ḏīn har pās benanṯī rām.  Gur mil gur mel merā pi▫ārā ham saṯgur karah bẖagṯī rām.

 

(Ham) I am restless to find the guru like (chaatrik) a rain bird yearns for the rain drop to fall into its mouth; I am (deen = poor) unable to find the Master on my own, and make (b-enanti) supplication (paas-i = with) to (har-i) the Almighty.

I wish to (mil-i) find the guru; please (meyl-i) enable me to find (meyra) my (piaara) dear guru; I would (karah bhagti) do devoted service, i.e. devotedly follow the guru’s teachings.

 

ਹਰਿ ਹਰਿ ਸਤਿਗੁਰ ਕਰਹ ਭਗਤੀ ਜਾਂ ਹਰਿ ਪ੍ਰਭੁ ਕਿਰਪਾ ਧਾਰੇ ॥ ਮੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਬੇਲੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪ੍ਰਾਣ ਹਮ੍ਹ੍ਹਾਰੇ ॥

Har har saṯgur karah bẖagṯī jāʼn har parabẖ kirpā ḏẖāre.  Mai gur bin avar na ko▫ī belī gur saṯgur parāṇ hamĥāre.

 

O Almighty, I would (karah bhagti) devotedly follow the true guru, (jaa’n) if You, (har-i prabh-u) the Almighty Master (kirpa dhaarey) are kind – to enable me to find him.

(Mai) I have (na koi) no one (beyli = friend) to help; (gur) the great (satigur-u) true guru is (hamhaarey) my very (praan) life.

 

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਸਤੀ ॥ ਹਮ ਚਾਤ੍ਰਿਕ ਹਮ ਚਾਤ੍ਰਿਕ ਦੀਨ ਹਰਿ ਪਾਸਿ ਬੇਨੰਤੀ ॥੪॥੩॥

Kaho Nānak gur nām ḏariṛĥā▫i▫ā har har nām har saṯī.  Ham cẖāṯrik ham cẖāṯrik ḏīn har pās benanṯī. ||4||3||

 

(Kahu) says fourth Nanak: (Gur-i) the guru has (drirraaia) created firm commitment for (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands of (har-i sati) Eternal Master.

(Ham) I am restless to find the guru like (chaatrik) a rain bird yearns for the rain drop to fall into its mouth; I am (deen = poor) hapless and make (beynanti) request (paas-i = with) to (har-i) the Almighty, to enable me to find him. 4. 3.

 

 

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ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਹਰਿ ਕਿਰਪਾ ਹਰਿ ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖਦਾਤਾ ਰਾਮ ॥ ਹਮ ਪੂਛਹ ਹਮ ਪੂਛਹ ਸਤਿਗੁਰ ਪਾਸਿ ਹਰਿ ਬਾਤਾ ਰਾਮ ॥

vad▫hans mėhlā 4.  Har kirpā har kirpā kar saṯgur mel sukẖ▫ḏāṯa rām.  Ham pūcẖẖah ham pūcẖẖah saṯgur pās har bāṯā rām.

 

Composition of the fourth Guru in Raga Vaddhans. O (har-i) Almighty, please (kar-i kirpa) be kind to (meyl-i cause to meet) enable me to find (satigur-u) the true guru, whose teachings of remembering You, (sukhdaata = giver of peace) bring peace.

(Ham) I shall (poochhah) ask (har-i baata) about virtues and commands of the Almighty (paas-i) from the guru.

 

ਸਤਿਗੁਰ ਪਾਸਿ ਹਰਿ ਬਾਤ ਪੂਛਹ ਜਿਨਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ॥ ਪਾਇ ਲਗਹ ਨਿਤ ਕਰਹ ਬਿਨੰਤੀ ਗੁਰਿ ਸਤਿਗੁਰਿ ਪੰਥੁ ਬਤਾਇਆ ॥

Saṯgur pās har bāṯ pūcẖẖah jin nām paḏārath pā▫i▫ā.  Pā▫e lagah niṯ karah binanṯī gur saṯgur panth baṯā▫i▫ā.

 

I shall ask (har-i baat) virtues and commandsof the Almighty (paas-i) from the true guru, who (paaia) has found (naam padaarath) the treasure of Divine virtues, within him.

I shall (nit) ever (lagah) touch (paaey) feet, and (karah binanti) request guidance of (satigur) the true guru who (bataaia) teaches (panth-u = path) the way – to find God within.

 

ਸੋਈ ਭਗਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮਤੁ ਕਰਿ ਜਾਣੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਹਰਿ ਰਾਤਾ ॥ ਹਰਿ ਕਿਰਪਾ ਹਰਿ ਕਿਰਪਾ ਕਰਿ ਗੁਰੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖਦਾਤਾ ॥੧॥

So▫ī bẖagaṯ ḏukẖ sukẖ samaṯ kar jāṇai har har nām har rāṯā.  Har kirpā har kirpā kar gur saṯgur mel sukẖ▫ḏāṯa. ||1||

 

(Soee) that person is (bhagat-u) a devotee, who is (raata) imbued with (har-i = takes away) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty; a devotee who (jaanai) treats (dukh-u) distress and (sukh-u) comfort (samat-u) equal.

O (har-i) Almighty, please (kar-i kirpa) be kind to (meyl-i) enable me to find (satigur-u) the true guru, whose teachings of remembering You, (sukhdaata = giver of peace) bring peace. 1.

 

ਸੁਣਿ ਗੁਰਮੁਖਿ ਸੁਣਿ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਭਿ ਬਿਨਸੇ ਹੰਉਮੈ ਪਾਪਾ ਰਾਮ ॥ ਜਪਿ ਹਰਿ ਹਰਿ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਲਥਿਅੜੇ ਜਗਿ ਤਾਪਾ ਰਾਮ ॥

Suṇ gurmukẖ suṇ gurmukẖ nām sabẖ binse haʼn▫umai pāpā rām.  Jap har har jap har har nām lathi▫aṛe jag ṯāpā rām.

 

(Sun-i = listening) learning (naam-i) Divine virtues and commands (gurmukh-i) from the guru, – and living by them – (sabh-i) all (paapa) wrongdoings based on (haunmai) ego are (binsey = destroyed) obviated – one commits no vices.

(Jap-i) by remembering/conforming to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (taapa = illness) afflictions (jag-i) of the body/mind (lathiarrey) are eradicated.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਿਨੀ ਆਰਾਧਿਆ ਤਿਨ ਕੇ ਦੁਖ ਪਾਪ ਨਿਵਾਰੇ ॥ ਸਤਿਗੁਰਿ ਗਿਆਨ ਖੜਗੁ ਹਥਿ ਦੀਨਾ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥

Har har nām jinī ārāḏẖi▫ā ṯin ke ḏukẖ pāp nivāre.  Saṯgur gi▫ān kẖaṛag hath ḏīnā jamkankar mār biḏāre.

 

(Jini) those who (aaraadhia) invoke (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (tin ke) their (dukh) suffering and (paap) wrongdoings are (nivaarey) banished – obviated.

(Satigur-i) the true guru (deena) gives (kharrag-u) the sword of (giaan) awareness of Naam, (hath-i) into the hand, and with it (jamkankar) the messengers of death are (maar-i) killed and (bidaarey) thrown away – such souls do not come into the hands of the messenger of death.

 

ਹਰਿ ਪ੍ਰਭਿ ਕ੍ਰਿਪਾ ਧਾਰੀ ਸੁਖਦਾਤੇ ਦੁਖ ਲਾਥੇ ਪਾਪ ਸੰਤਾਪਾ ॥ ਸੁਣਿ ਗੁਰਮੁਖਿ ਸੁਣਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਭਿ ਬਿਨਸੇ ਹੰਉਮੈ ਪਾਪਾ ॥੨॥

 

Har parabẖ kirpā ḏẖārī sukẖ▫ḏāṯe ḏukẖ lāthe pāp sanṯāpā.  Suṇ gurmukẖ suṇ gurmukẖ nām sabẖ binse haʼn▫umai pāpā. ||2||

 

(Har-i prabh-i) the Almighty Master, (suhkdaatey = giver of comfort) the source of solace (kripa dhaari) has been kind; (dukh) suffering, (paap) wrongdoings and (santapa) strife in life, (laathey = removed) have been eradicated.

(Sun-i = listening) learning (naam-i) Divine virtues and commands (gurmukh-i) from the guru, – and living by them – (sabh-i) all (paapa) wrongdoings caused by (haunmai) ego are (binsey = destroyed) obviated – one commits no vices. 2.

 

ਜਪਿ ਹਰਿ ਹਰਿ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ਰਾਮ ॥ ਮੁਖਿ ਗੁਰਮੁਖਿ ਮੁਖਿ ਗੁਰਮੁਖਿ ਜਪਿ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ਰਾਮ ॥

Jap har har jap har har nām merai man bẖā▫i▫ā rām.  Mukẖ gurmukẖ mukẖ gurmukẖ jap sabẖ rog gavā▫i▫ā rām.

 

I (jap-i) remember (har-i har-i) the Almighty; (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands is (bhaaia) agreeable to (meyrai) my (man-i) mind – they are the guide for life.

(Jap-i = remembering) uttering (hurmukh-i) the guru’s teachings (mukh-i) with the mouth – and practicing them – (sabh-i) all (rog) afflictions are (gavaaia = lost) obviated.

 

ਗੁਰਮੁਖਿ ਜਪਿ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ਅਰੋਗਤ ਭਏ ਸਰੀਰਾ ॥ ਅਨਦਿਨੁ ਸਹਜ ਸਮਾਧਿ ਹਰਿ ਲਾਗੀ ਹਰਿ ਜਪਿਆ ਗਹਿਰ ਗੰਭੀਰਾ ॥

Gurmukẖ jap sabẖ rog gavā▫i▫ā arogaṯ bẖa▫e sarīrā.  An▫ḏin sahj samāḏẖ har lāgī har japi▫ā gahir gambẖīrā.

 

(Sareera) the bodies of those who (japi) remember (gurmukh-i) the guru’s teachings – and practice them – (bhaey) become (arogat) free of afflictions.

They (laagi) engage in (andin-u = day after day) lasting (samaadh-i) deep meditation while (japiaa) remembering (har-i) the Almighty, who is (gahr gambheera) profound in virtues; they remain (sahj) in a state of poise.

 

ਜਾਤਿ ਅਜਾਤਿ ਨਾਮੁ ਜਿਨ ਧਿਆਇਆ ਤਿਨ ਪਰਮ ਪਦਾਰਥੁ ਪਾਇਆ ॥ ਜਪਿ ਹਰਿ ਹਰਿ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥੩॥

Jāṯ ajāṯ nām jin ḏẖi▫ā▫i▫ā ṯin param paḏārath pā▫i▫ā.  Jap har har jap har har nām merai man bẖā▫i▫ā. ||3||

 

Any one, be s/he of a so-called (jaat-i = of caste) high caste or (ajaat-i) or low caste, (jin) whosoever (dhiaaia) pays attention to (naam-u) Divine virtues and commands, (tin) s/he (paaia) obtains (param) the supreme (padaarath-u) gift of being accepted for union with the Creator.

(Jap-i) conforming to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands is (bhaaia) pleasing to (meyrai) my (man-i) mind – they are the guide for life. 3.

 

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ਹਰਿ ਧਾਰਹੁ ਹਰਿ ਧਾਰਹੁ ਕਿਰਪਾ ਕਰਿ ਕਿਰਪਾ ਲੇਹੁ ਉਬਾਰੇ ਰਾਮ ॥ ਹਮ ਪਾਪੀ ਹਮ ਪਾਪੀ ਨਿਰਗੁਣ ਦੀਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਰਾਮ ॥

Har ḏẖārahu har ḏẖārahu kirpā kar kirpā leho ubāre rām.  Ham pāpī ham pāpī nirguṇ ḏīn ṯumĥāre rām.

 

O (har-i) Almighty, please (dhaarah-u) show (kirpa) kindness; (kar-i kirpa) with Your kindness, (leyh-u ubaarey) save us all from vices.

(Ham) we are (paapee = wrongdoers) disobedient and (nirgun) virtue less; but are (tumhaarey) Your (deen) humble servants.

 

ਹਮ ਪਾਪੀ ਨਿਰਗੁਣ ਦੀਨ ਤੁਮ੍ਹ੍ਹਾਰੇ ਹਰਿ ਦੈਆਲ ਸਰਣਾਇਆ ॥ ਤੂ ਦੁਖ ਭੰਜਨੁ ਸਰਬ ਸੁਖਦਾਤਾ ਹਮ ਪਾਥਰ ਤਰੇ ਤਰਾਇਆ ॥

Ham pāpī nirguṇ ḏīn ṯumĥāre har ḏai▫āl sarṇā▫i▫ā.  Ŧū ḏukẖ bẖanjan sarab sukẖ▫ḏāṯa ham pāthar ṯare ṯarā▫i▫ā.

 

(Ham) we are (paapee) wrong doers, (nirgun) devoid of virtues but are Your (deen) poor servants; we placed ourselves in Your (sarnaaia = sanctuary) care and obedience, o (daiaal) compassionate Master.

(Too) You are (bhanjan-u) the destroyer of (dukh) suffering, (sarab sukhdaata) source of all comfort/solace; we are like (paathar) stones – weighed down by vices; we can (tarey = swim) get across the world-ocean if You (taraaia) ferry us across.

 

ਸਤਿਗੁਰ ਭੇਟਿ ਰਾਮ ਰਸੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਨਾਮਿ ਉਧਾਰੇ ॥ ਹਰਿ ਧਾਰਹੁ ਹਰਿ ਧਾਰਹੁ ਕਿਰਪਾ ਕਰਿ ਕਿਰਪਾ ਲੇਹੁ ਉਬਾਰੇ ਰਾਮ ॥੪॥੪॥

Saṯgur bẖet rām ras pā▫i▫ā jan Nānak nām uḏẖāre.  Har ḏẖārahu har ḏẖārahu kirpā kar kirpā leho ubāre rām. ||4||4||

 

The Almighty was kind, I (bheytt-i) found (satiguru) the true guru, and (paaia) obtained (ras-u) the elixir of (raam) the all-pervasive Master – awareness of Divine virtues and commands from him; living (naam-i) by Divine virtues and commands (udhaarey) saved me, says the fourth Nanak.

O (Har-i) Almighty please (dhaarah-u) show (kirpa) kindness and (kar-i kirpa) with Your kindness, (leyhu ubaarey) save me from vices in life and from rebirth after death. 4. 4.

SGGS pp 569-572, Vaddhans M: 3, Chhants 4-6.   Note: Gurbani often uses the terms Saah-u for financier or busness owner and Vanjaara for roving merchants sent out by him for his business. The financier is the Almighty – the source of virtues and commands, and we are the merchants to conduct ourselves by those. The third Guru uses this concept in this Shabad.   ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਰਤਨ ਪਦਾਰਥ ਵਣਜੀਅਹਿ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਈ ਰਾਮ ॥ ਲਾਹਾ ਲਾਭੁ ਹਰਿ ਭਗਤਿ ਹੈ ਗੁਣ ਮਹਿ ਗੁਣੀ ਸਮਾਈ ਰਾਮ ॥ vad▫hans mėhlā 3.  Raṯan paḏārath vaṇjī▫ah saṯgur ḏī▫ā bujẖā▫ī rām.  Lāhā lābẖ har bẖagaṯ hai guṇ mėh guṇī samā▫ī rām.   Composition of the third Guru in Raga Vaddhans. When (satigur-i) the true guru (deeaa bujhaaee) gives the understanding, we (vanjeeah-i) deal in (padaarath) the valuable merchandise of (ratan) jewels, i.e. lead lives according to Naam or Divine virtues and commands. (Laaha laabh-u) the profit/benefit of this (bhagat-i) devotion to (har-i) the Almighty is that (gunee) one praising the virtues (samaaee) gets absorbed, (mah-i) in (gun) virtues, i.e. the virtues become part of his/her life – s/he emulates Divine virtues.   Page 570 ਗੁਣ ਮਹਿ ਗੁਣੀ ਸਮਾਏ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਲਾਹਾ ਭਗਤਿ ਸੈਸਾਰੇ ॥ ਬਿਨੁ ਭਗਤੀ ਸੁਖੁ ਨ ਹੋਈ ਦੂਜੈ ਪਤਿ ਖੋਈ ਗੁਰਮਤਿ ਨਾਮੁ ਅਧਾਰੇ ॥ Guṇ mėh guṇī samā▫e jis āp bujẖā▫e lāhā bẖagaṯ saisāre.  Bin bẖagṯī sukẖ na ho▫ī ḏūjai paṯ kẖo▫ī gurmaṯ nām aḏẖāre.   One (jis-u) whom (aap-i = self) the Almighty (bujhaaey) gives the understanding, that person (gunee) praises virtues of the Almighty and (samaaee) merges (mah-i) in (gun) virtues, i.e. s/he emulates Divine virtues; this is (laaha) the gain from (bhagat-i) devotion to the Master in this (saisaarey) world/life – in which one otherwise keeps wavering. (Sukh-u) the comfort – of union with the Creator – is not (hoee) attained (bin-u) without (bhagti = devotion) living by Divine virtues and commands. one (khoee) loses (pat-i) honour (doojai = other) by duality, i.e. soul who strays, is rejected for union with the Master; one should make (naam-u) Divine virtues and commands (gurmat-i) as taught by the guru (adhaaro = support) the guide for life.    ਵਖਰੁ ਨਾਮੁ ਸਦਾ ਲਾਭੁ ਹੈ ਜਿਸ ਨੋ ਏਤੁ ਵਾਪਾਰਿ ਲਾਏ ॥ ਰਤਨ ਪਦਾਰਥ ਵਣਜੀਅਹਿ ਜਾਂ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥੧॥ vakẖar nām saḏā lābẖ hai jis no eṯ vāpār lā▫e.  Raṯan paḏārath vaṇjī▫ah jāʼn saṯgur ḏe▫e bujẖā▫e. ||1||   There is (sadaa) ever (laabh-u) profit by dealing in (vakhar-u) merchandise of, i.e. conducting the self by, (naam-u) Divine virtues and commands; but only that person does this (jis no) whom the Almighty (laaey) engages in (eyt-u) this (vaapaar-i = business) way of life. We (vanjeeah-i) deal in (padaarath) the merchandise of (ratan) jewels, i.e. conduct ourselves by Naam, (jaa-n) when (satigur-i) the true guru (dey-i bujhaaey) gives the understanding. 1.   ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਖੋਟਾ ਇਹੁ ਵਾਪਾਰਾ ਰਾਮ ॥ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣੀ ਬਹੁ ਵਧਹਿ ਵਿਕਾਰਾ ਰਾਮ ॥ Mā▫i▫ā moh sabẖ ḏukẖ hai kẖotā ih vāpārā rām.  Kūṛ bol bikẖ kẖāvṇī baho vaḏẖėh vikārā rām.   On the other hand, (ih-u) this (vaapaara = business dealings) life is caught (moh-u) lure of (maaia) temptations in the world-play, and (khotta = counterfeit) is not accepted by the Creator; it is the cause of (sabh-u) all (dukh-u) suffering. (Bol-i) speaking (koorr-u) falsehood is like (khaavni) eating (bikh-u) poison, i.e. being insincere but displaying goodness, results (vadhah-i) in being increasingly afflicted by (bah-u) numerous (vikaara) vices, i.e. become one’s nature.   ਬਹੁ ਵਧਹਿ ਵਿਕਾਰਾ ਸਹਸਾ ਇਹੁ ਸੰਸਾਰਾ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਖੋਈ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਵਾਦੁ ਵਖਾਣਹਿ ਬਿਨੁ ਬੂਝੇ ਸੁਖੁ ਨ ਹੋਈ ॥ Baho vaḏẖėh vikārā sahsā ih sansārā bin nāvai paṯ kẖo▫ī.  Paṛ paṛ pandiṯ vāḏ vakāṇėh bin būjẖe sukẖ na ho▫ī.   (Bah-u) numerous (vikaara) vices (vadhah-i) increasingly afflict and are the source of (sahsa) anxiety in (ih-u) this (sansaara) world/life; one (khoee) loses (pat-i) honor – is not accepted for union with the Creator, (bin-u) without practicing (naavai/naam) Divine virtues and commands. (Pandit) learned people (parr-i parr-i) keep reading scriptures but only to (vaad-u vakhaanah-i) to indulge in arguments; (sukh-u) comfort of union with the Master (na hoee) is not attained (bin-u) without (boojhey) understanding – the purpose of life and how to accomplish it, from the guru.   ਆਵਣ ਜਾਣਾ ਕਦੇ ਨ ਚੂਕੈ ਮਾਇਆ ਮੋਹ ਪਿਆਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਖੋਟਾ ਇਹੁ ਵਾਪਾਰਾ ॥੨॥ Āvaṇ jāṇā kaḏe na cẖūkai mā▫i▫ā moh pi▫ārā.  Mā▫i▫ā moh sabẖ ḏukẖ hai kẖotā ih vāpārā. ||2||   (Aavan = coming) births and (jaana = going) deaths, i.e. being in cycles of reincarnation, (kadey na) never (chookai) ends, for those who have (piaara) love (moh) allurements of (maaia) the world-play – relatives, wealth, status etc. and forget the Almighty To reiterate: (Ih-u) this (vaapaara = business dealings) way of life of (moh-u) attachment to (maaia) the world-play, is (khotta = counterfeit) based on falsehoods/transitory pleasures – and is not approved by the Creator. 2.   ਖੋਟੇ ਖਰੇ ਸਭਿ ਪਰਖੀਅਨਿ ਤਿਤੁ ਸਚੇ ਕੈ ਦਰਬਾਰਾ ਰਾਮ ॥ ਖੋਟੇ ਦਰਗਹ ਸੁਟੀਅਨਿ ਊਭੇ ਕਰਨਿ ਪੁਕਾਰਾ ਰਾਮ ॥ Kẖote kẖare sabẖ parkẖī▫an ṯiṯ sacẖe kai ḏarbārā rām.  Kẖote ḏargėh sutī▫an ūbẖe karan pukārā rām.   Everyone is (parkheean-i) appraised in (darbaara) in the court of (tit-u = that) the One (sachai) Eternal Master and marked (khottey) counterfeit or (kharey) genuine – like currency is examined when depositing in the treasury. (Khottey) the counterfeit are (sutteean-i) thrown out of (dargah) the court; they (oobhey) stand and (karan-i pukaara) call out for help – but none can.   ਊਭੇ ਕਰਨਿ ਪੁਕਾਰਾ ਮੁਗਧ ਗਵਾਰਾ ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਬਿਖਿਆ ਮਾਇਆ ਜਿਨਿ ਜਗਤੁ ਭੁਲਾਇਆ ਸਾਚਾ ਨਾਮੁ ਨ ਭਾਇਆ ॥ Ūbẖe karan pukārā mugaḏẖ gavārā manmukẖ janam gavā▫i▫ā.  Bikẖi▫ā mā▫i▫ā jin jagaṯ bẖulā▫i▫ā sācẖā nām na bẖā▫i▫ā.   (Mugadh) the ignorant (gavaara = uncultured) fools (oobhey) stand and (karan-i pukaara) call out for help – but none can help; such (manmukh-i) self-willed persons (gavaaia = lose) waste (janam-u) human birth – do not utilize the opportunity to obey, and unite with, the Creator. They remain engrossed in (bikhiaa) vices (maaiaa) in the world-play (jin-i) by which (jagat-u = world) the creatures are (bhulaaiaa = let astray) tempted; they do not find (naam-u) virtues and commands of (saacha) the Eternal Master (bhaaiaa) likeable.   ਮਨਮੁਖ ਸੰਤਾ ਨਾਲਿ ਵੈਰੁ ਕਰਿ ਦੁਖੁ ਖਟੇ ਸੰਸਾਰਾ ॥ ਖੋਟੇ ਖਰੇ ਪਰਖੀਅਨਿ ਤਿਤੁ ਸਚੈ ਦਰਵਾਰਾ ਰਾਮ ॥੩॥ Manmukẖ sanṯā nāl vair kar ḏukẖ kẖate sansārā.  Kẖote kẖare parkẖī▫an ṯiṯ sacẖai ḏarvārā rām. ||3||   (Manmukh) the self-willed persons (kar-i) bear (vair-u = enmity) antagonism (naal-i) for (santaa) the seekers (khattey = earn) resulting in (dukh-u) suffering in (sansaara) the world for themselves, i.e. keep getting reborn in the world. Everyone is (parkheean-i) appraised in (darbaara) in the court of (tit-u) the One (sachai) Eternal Master and marked (khottey) counterfeit or (kharey) genuine. 3.   ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰਣਾ ਕਿਛੂ ਨ ਜਾਈ ਰਾਮ ॥ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਲਾਇਸੀ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ਰਾਮ ॥ Āp kare kis ākẖī▫ai hor karṇā kicẖẖū na jā▫ī rām.  Jiṯ bẖāvai ṯiṯ lā▫isī ji▫o ṯis ḏī vadi▫ā▫ī rām.   The Almighty – the highest authority – (aap-i) IT-self does everything, (kis-u) whom can we then (aakheeai) call out for help; (hor-u) anyone else (na jaaee) cannot do (kichhoo) anything. (Jit-u) whatever the Master (bhaavai) desires, IT (laaisee) engages the creatures (tit-u) that way, (jio) according to (tis di = of that) IT’s (vaddiaaee) will.   ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ਆਪਿ ਕਰਾਈ ਵਰੀਆਮੁ ਨ ਫੁਸੀ ਕੋਈ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਕਰਮਿ ਬਿਧਾਤਾ ਆਪੇ ਬਖਸੇ ਸੋਈ ॥ Ji▫o ṯis ḏī vadi▫ā▫ī āp karā▫ī varī▫ām na fusī ko▫ī.  Jagjīvan ḏāṯā karam biḏẖāṯā āpe bakẖse so▫ī.   (Aap-i = self) the Almighty (karaaee) causes things to be done (jio) as per (tis di) IT’s (vaddiaaee) will; there is (na koee) no one (variaam-u = warrior) capable or (phusi = coward) incapable. The Almighty is (daata) the giver of (jag-jeevan-u) life to everybody and (bidhaata) decides their destiny (karam-i) based on deeds; (soee = only that) the One Master alone (aapey) IT-self (bakhsey) bestows grace.   ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਗਵਾਈਐ ਨਾਨਕ ਨਾਮਿ ਪਤਿ ਪਾਈ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰਣਾ ਕਿਛੂ ਨ ਜਾਈ ॥੪॥੪॥ Gur parsādī āp gavā▫ī▫ai Nānak nām paṯ pā▫ī.  Āp kare kis ākẖī▫ai hor karṇā kicẖẖū na jā▫ī. ||4||4||   Those who (gavaaeeai = lose) give up (aap-u = self) ego (gur parsaadi) with the guru’s grace/guidance, and (naam-i) by practice Divine virtues and commands, (paai) obtain (pat-i) the honor – of being accepted for union with the Creator, says third Nanak. The Almighty – the highest authority – (aap-i) IT-self does everything, (kis-u) whom can we (aakheeai) call out for help; (hor-u) anyone else (na jaaee) cannot do (kichhoo) anything. 4. 4.   —————————————-   ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਸਚਾ ਸਉਦਾ ਹਰਿ ਨਾਮੁ ਹੈ ਸਚਾ ਵਾਪਾਰਾ ਰਾਮ ॥ ਗੁਰਮਤੀ ਹਰਿ ਨਾਮੁ ਵਣਜੀਐ ਅਤਿ ਮੋਲੁ ਅਫਾਰਾ ਰਾਮ ॥ vad▫hans mėhlā 3.  Sacẖā sa▫uḏā har nām hai sacẖā vāpārā rām.  Gurmaṯī har nām vaṇjī▫ai aṯ mol afārā rām.   Composition of the third Guru in Raga Vaddhans. (Sachaa = true) the right (sauda) merchandise is (har-i naam-u) Divine virtues and commands, and dealing in this commodity (hai) is (sachaa) truthful (vaapaara) business/ conduct in life. We should (vanjeeai) deal in Hari Naam; its (mol-u) price is (at-i) very (aphaara) high, i.e. it cannot be bought, but experienced.   ਅਤਿ ਮੋਲੁ ਅਫਾਰਾ ਸਚ ਵਾਪਾਰਾ ਸਚਿ ਵਾਪਾਰਿ ਲਗੇ ਵਡਭਾਗੀ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਭਗਤੀ ਰਾਤੇ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥ Aṯ mol afārā sacẖ vāpārā sacẖ vāpār lage vadbẖāgī.  Anṯar bāhar bẖagṯī rāṯe sacẖ nām liv lāgī.   (Mol-u = price) the value of living by Naam is (at-i) very (aphaara) high; that (vaapaara = dealings) life is (sach) truthful; those who (lagey) engage in (vaapaar-i = business) living by (sach-i) by truth are (vaddbhaagi) fortunate. They (raatey = imbued) live (bhagti) with devotion both (antar-i = within) in thoughts and (baahar-i = outside) in actions; they (liv laagi) remain absorbed, i.e. are guided to practice (sach-i naam-i) Divine virtues and commands.   ਨਦਰਿ ਕਰੇ ਸੋਈ ਸਚੁ ਪਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਹੀ ਸੁਖੁ ਪਾਇਆ ਸਾਚੈ ਕੇ ਵਾਪਾਰਾ ॥੧॥ Naḏar kare so▫ī sacẖ pā▫e gur kai sabaḏ vīcẖārā.  Nānak nām raṯe ṯin hī sukẖ pā▫i▫ā sācẖai ke vāpārā. ||1||   (Soee) only that person, on whom the Almighty (nadar-i karey) bestows grace, (paaey) finds (sach-u) the Eternal; and does so (veechaara) by reflecting (sabad-i = on the word) on the guru’s teachings. Says third Nanak: (Tin hi) only those (ratey) imbued (naam-i) with Divine virtues, (paaia) obtain (sukh-u = comfort) the bliss of union with the Creator; they (vaapaara = dealers) live by virtues and commands (saachai) the Eternal. 1.   ਹੰਉਮੈ ਮਾਇਆ ਮੈਲੁ ਹੈ ਮਾਇਆ ਮੈਲੁ ਭਰੀਜੈ ਰਾਮ ॥ ਗੁਰਮਤੀ ਮਨੁ ਨਿਰਮਲਾ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਰਾਮ ॥ Haʼn▫umai mā▫i▫ā mail hai mā▫i▫ā mail bẖarījai rām.  Gurmaṯī man nirmalā rasnā har ras pījai rām.   (Haumai) ego is (mail-u) a vice of acting under influence of (maaiaa) temptations in the world-play; this (mail-u = dirt) vice (bhareejai) smears/sticks to the mind. (Man-u) the mind can be (nirmalaa) purified (gurmati) with the guru’s counsel, by which one’s (rasna) tongue (peejai) drinks (ras-u) the elixir of, i.e. praises virtues of (har-i) the Almighty.   ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਅੰਤਰੁ ਭੀਜੈ ਸਾਚ ਸਬਦਿ ਬੀਚਾਰੀ ॥ ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥ Rasnā har ras pījai anṯar bẖījai sācẖ sabaḏ bīcẖārī.  Anṯar kẖūhtā amriṯ bẖari▫ā sabḏe kādẖ pī▫ai panihārī.   By (peejai) drinking (har-i ras-u) Divine elixir with (rasna) the tongue, (antar-u) the inner-self (bheejai = drenched) is imbued with love of the Almighty (beechaari) by reflecting on (saach) the true (sabad-i) teachings of the guru. (Antar-i = within) the mind is like (khoohatta) a well (bhariaa) full of (amrit = Divine elixir) Divine virtues; (panihaari = one who draws water from the well) draws and (peeai) drinks, i.e. one who longs for Divine virtues, finds them within, and emulates them, (sabdey = with the word) with guidance from the guru. . ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋਈ ਸਚਿ ਲਾਗੈ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਨਿਰਮਲ ਹੋਰ ਹਉਮੈ ਮੈਲੁ ਭਰੀਜੈ ॥੨॥ Jis naḏar kare so▫ī sacẖ lāgai rasnā rām ravījai.  Nānak nām raṯe se nirmal hor ha▫umai mail bẖarījai. ||2||   One (jis-u) on whom the Almighty (nadar-i karey) bestows grace, (soee) only that person (laagai) engages in living (sach-i) by Divine virtues and (raveejai) utters/remembers (raam-u) the all-pervasive Master’s virtues with (rasna) the tongue. Says third Nanak: Those who are (ratey) imbued (naam-i) with Divine virtues and commands, (sey) they are (nirmal = free of dirt) free of vices; (hor) otherwise people are (bhareejai) smeared with (mail-u = dirt) the vice of (haumai) ego. 2.   ਪੰਡਿਤ ਜੋਤਕੀ ਸਭਿ ਪੜਿ ਪੜਿ ਕੂਕਦੇ ਕਿਸੁ ਪਹਿ ਕਰਹਿ ਪੁਕਾਰਾ ਰਾਮ ॥ ਮਾਇਆ ਮੋਹੁ ਅੰਤਰਿ ਮਲੁ ਲਾਗੈ ਮਾਇਆ ਕੇ ਵਾਪਾਰਾ ਰਾਮ ॥ Pandiṯ joṯkī sabẖ paṛ paṛ kūkḏe kis pėh karahi pukārā rām.  Mā▫i▫ā moh anṯar mal lāgai mā▫i▫ā ke vāpārā rām.   (Pandit) learned people and (jotki/jyotshi) astrologers, (sabh-i) all (parr-i parr-i) read (kookdey) loudly, i.e. display knowledge, but (kis-u) whom do they want to (karah-i pukaara = call out) tell – to give up attachment to material things? They are themselves (laagai) stained with (mal-u) the filth of (moh-u) love for (maaia) money; they engage in (vaapaara = business) of collecting (maaiaa) money.   Page 571   ਮਾਇਆ ਕੇ ਵਾਪਾਰਾ ਜਗਤਿ ਪਿਆਰਾ ਆਵਣਿ ਜਾਣਿ ਦੁਖੁ ਪਾਈ ॥ ਬਿਖੁ ਕਾ ਕੀੜਾ ਬਿਖੁ ਸਿਉ ਲਾਗਾ ਬਿਸ੍ਟਾ ਮਾਹਿ ਸਮਾਈ ॥ Mā▫i▫ā ke vāpārā jagaṯ pi▫ārā āvaṇ jāṇ ḏukẖ pā▫ī.  Bikẖ kā kīṛā bikẖ si▫o lāgā bistā māhi samā▫ī.   Those in (vaapaara) business of collecting (maaiaa) money, (piaara = love) are attached (jagat-i = world) to material gains; they (paaee) suffer (dukh-u) the pain of cycles of (aav (piaara) dear to (vaapaara = dealers) those attached to (maaia) the world-play; they (dukh-u paai) suffer the pain of cycles of (aavan-i = coming) births and (jaan-i = going) deaths. Like (keerra) a worm of (bisttaa) excrement (samaaee) remains in it, those engrossed in (bikh-u = poison) vices remain (laaga) attached to the vices.   ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੋਇ ਕਮਾਵੈ ਕੋਇ ਨ ਮੇਟਣਹਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹੋਰਿ ਮੂਰਖ ਕੂਕਿ ਮੁਏ ਗਾਵਾਰਾ ॥੩॥ Jo ḏẖur likẖi▫ā so▫e kamāvai ko▫e na metaṇhārā.  Nānak nām raṯe ṯin saḏā sukẖ pā▫i▫ā hor mūrakẖ kūk mu▫e gāvārā. ||3||   But one (kamaavai) does (jo) what is (likhiaa) written (dhur-i) from the source – in one’s nature based on past deeds. (Koey na) no one (meyttanhaara) can erase it by the self. Says third Nanak: Those who are (ratey) imbued with (naam-i) Divine virtues, (tin) they (sadaa) ever (paaia = obtain) experience (sukh-u) peace; (hor-i) other (gaavaara) ignorant (moorakh) fools (muey) die (kook-i = say aloud) asking for help. 3.   ਮਾਇਆ ਮੋਹਿ ਮਨੁ ਰੰਗਿਆ ਮੋਹਿ ਸੁਧਿ ਨ ਕਾਈ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਰੰਗੀਐ ਦੂਜਾ ਰੰਗੁ ਜਾਈ ਰਾਮ ॥ Mā▫i▫ā mohi man rangi▫ā mohi suḏẖ na kā▫ī rām.  Gurmukẖ ih man rangī▫ai ḏūjā rang jā▫ī rām.   When (man-u) the mind is (rangiaa = dyed) conditioned (moh-i) by lure of(maaia) temptations in the the world-play, in that (moh-i) attachment, one has (na kaaee) no (sudh-i) awareness, i.e. is lost in temptations. (Ih-u) this (man-u) mind is (rangeeai) imbued (gurmukh-i) with the guru’s teachings, (rang-u = love) attachment for (dooja = other) transitory pleasures, (jaai = goes) is given up.   ਦੂਜਾ ਰੰਗੁ ਜਾਈ ਸਾਚਿ ਸਮਾਈ ਸਚਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਸਚਿ ਸਵਾਰਣਹਾਰਾ ॥ Ḏūjā rang jā▫ī sācẖ samā▫ī sacẖ bẖare bẖandārā.  Gurmukẖ hovai so▫ī būjẖai sacẖ savāraṇhārā.   And when (rang-u) love for (dooja) transitory pleasures (jaaee) goes, one (samaaee) is absorbed in obeying (saach-i) the Eternal; (bhanddaara = storehouses) abundant virtues are (bharey = full) contained (sach-i) in the Eternal Almighty. One who (hovai) is (gurmukh-i) follower of the guru (soee) only that person (boojhai) understands, then (sach-i) the Eternal IT-self (savaaranhaara = transforms) gives the understanding.   ਆਪੇ ਮੇਲੇ ਸੋ ਹਰਿ ਮਿਲੈ ਹੋਰੁ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਏ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਭਰਮਿ ਭੁਲਾਇਆ ਇਕਿ ਨਾਮਿ ਰਤੇ ਰੰਗੁ ਲਾਏ ॥੪॥੫॥ Āpe mele so har milai hor kahṇā kicẖẖū na jā▫e.  Nānak viṇ nāvai bẖaram bẖulā▫i▫ā ik nām raṯe rang lā▫e. ||4||5||   One whom (aapey = itself) the Almighty (meyley) unites, (sey) that person (milai) unites with IT; (kichhoo) any (kahna = saying) recommendation of (hor-u) anyone else (na jaaey) cannot work. Says the third Nanak: (Vin-u) without awareness of (naavai/naam) Divine virtues and commands, one is (bhulaaia) led astray (bharam-i) in delusion; (ik-i) some who are (ratey) imbued (naam-i) with Naam (laaey) engage in (rang-u) love of the One Master – live by  (naam-i) Divine virtues and commands. 4. 5.   ———————————

Note: The creatures remain in cycles of births and deaths due to lack of conformance to Naam or Divine virtues and commands – which the Creator gives to the souls as guide for life. This is the result of succumbing to lures of the world-play. One can overcome the lures with the guru’s guidance, says the third Guru in this Shabad.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਏ ਮਨ ਮੇਰਿਆ ਆਵਾ ਗਉਣੁ ਸੰਸਾਰੁ ਹੈ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਰਾਮ ॥ ਆਪੇ ਸਚਾ ਬਖਸਿ ਲਏ ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਰਾਮ ॥

vad▫hans mėhlā 3.  Ė man meri▫ā āvā ga▫oṇ sansār hai anṯ sacẖ nibeṛā rām.  Āpe sacẖā bakẖas la▫e fir ho▫e na ferā rām.

 

Composition of the third Guru in Raga Vaddhans. (Aey) o (meyria) my (man) mind, the phenomenon of cycles of (aava = coming) births and (gaun-u = going) deaths based on deeds is what (sansaar-u) the world is about; (ant-i) ultimately (nibeyrra = resolution) end of these cycles comes (sach-i = with truth) by obeying the Eternal.

This happens when (sachaa) the Eternal Master (bakhas-i laey) bestows grace; (phir-i) then (pheyra = coming back) rebirth of the soul (na hoey) does not occur.

 

ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਗੁਰਮੁਖਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਸਾਚੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥

Fir ho▫e na ferā anṯ sacẖ nibeṛā gurmukẖ milai vadi▫ā▫ī.  Sācẖai rang rāṯe sėhje māṯe sėhje rahe samā▫ī.

 

(Phir-i) then there is no more (pheyra) being in cycles – of births and deaths -, (ant-i = at the end) ultimately (nibeyrra) resolution/end of the cycles of births and deaths comes by (sach-i) by obeying the Eternal; this (vaddiaaee) glory (milai) is obtained (gurmukh-i) by following the teachings of the guru.

And is obtained by those (raatey) imbued (rang-i) with love of (saachai) the Eternal; they (sahjey) are naturally (maatey = intoxicated) imbued with Divine love, and (rahey) remain (sahjey) steadfastly (samaaee) absorbed in the Master.

 

ਸਚਾ ਮਨਿ ਭਾਇਆ ਸਚੁ ਵਸਾਇਆ ਸਬਦਿ ਰਤੇ ਅੰਤਿ ਨਿਬੇਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚਿ ਸਮਾਣੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥

Sacẖā man bẖā▫i▫ā sacẖ vasā▫i▫ā sabaḏ raṯe anṯ niberā.  Nānak nām raṯe se sacẖsamāṇe bahur na bẖavjal ferā. ||1||

 

When (sachaa) the Eternal (bhaaia) is loved (man-i) in the mind, one (vasaaiaa = causes to abide) remembers (sach-u = the Eternal) IT through (ratey = imbued) following the guru’s (sabad-i) teachings; reincarnations then (ant-i nibeyra) end.

Says third Nanak: Those who are (ratey) imbued (naam-i) with Divine virtues, (sey) they (samaaney) merge in the Creator and there is no (pheyra) coming back (bhavjal-i = in world ocean) in the world (bahur-i) again for them. 1.

 

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਬਰਲੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਰਾਮ ॥ ਮਾਤਾ ਪਿਤਾ ਸਭੁ ਹੇਤੁ ਹੈ ਹੇਤੇ ਪਲਚਾਈ ਰਾਮ ॥

Mā▫i▫ā moh sabẖ baral hai ḏūjai bẖā▫e kẖu▫ā▫ī rām.  Māṯā piṯā sabẖ heṯ hai heṯe palcẖā▫ī rām.

 

(Moh-u) attachment to (maaia) the world-play – relatives, wealth, status, pleasures and so on – (hai) is (sabh-u) all (baral-u) madness – because they are transitory; (doojai = other, bhaaey = ideas) thinking of others than the Almighty (khuaaee = loses way) leads one astray.

(Maata) the mother, (pitaa) father, (sabh-u) everyone, has (heyt-u = love) attachment and they are (palchaaee) entangled (heytey – in love) in attachments – forgetting the Master.

 

ਹੇਤੇ ਪਲਚਾਈ ਪੁਰਬਿ ਕਮਾਈ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥ ਜਿਨਿ ਸ੍ਰਿਸਟਿ ਸਾਜੀ ਸੋ ਕਰਿ ਵੇਖੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥

Heṯe palcẖā▫ī purab kamā▫ī met na sakai ko▫ī.  Jin sarisat sājī so kar vekẖai ṯis jevad avar na ko▫ī.

 

(Palchaaee) being entangled (heytey) in attachment is because of (purab-i) past (kamaaee) deeds; (na koee) none (sakai) can (meytt-i) erase – the influence of the past by the self.

The Creator (jin-i) who (saaji) created (sristt-i) the universe, (kar-i) having created it (so = that) IT also (veykhai) watches/looks after it; (na koee) none (avar-u) else is (jeyvadd-u) as great as (tisu = that) the Master – who makes things happen as IT pleases.

 

ਮਨਮੁਖਿ ਅੰਧਾ ਤਪਿ ਤਪਿ ਖਪੈ ਬਿਨੁ ਸਬਦੈ ਸਾਂਤਿ ਨ ਆਈ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਭੁਲਾ ਮਾਇਆ ਮੋਹਿ ਖੁਆਈ ॥੨॥

Manmukẖ anḏẖā ṯap ṯap kẖapai bin sabḏai sāʼnṯ na ā▫ī.  Nānak bin nāvai sabẖ ko▫ī bẖulā mā▫i▫ā mohi kẖu▫ā▫ī. ||2||

 

(Manmukh-i) a self-willed person is (andhaa = blind) blinded by attachment to the world-play – relations, wealth, pleasures and so on; s/he (tap-i tap-i) burns and (khapai = consumed) is miserable – like boiling water; s/he cannot (aaee = come) get (saant-i) peace of mind (bin-u) without following (sabdai = word) the teachings of the guru.

Says third Nanak: (Sabh-u koee) everyone (bhulaa) goes astray (bin-u) without awareness of (naavai/naam) Divine virtues and commands; this happens by (moh-i) attachment to (maaia) the world-play which (khuaaee) causes one to go astray. 2

 

ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਹਰਿ ਸਰਣਾਈ ਰਾਮ ॥ ਅਰਦਾਸਿ ਕਰੀਂ ਗੁਰ ਪੂਰੇ ਆਗੈ ਰਖਿ ਲੇਵਹੁ ਦੇਹੁ ਵਡਾਈ ਰਾਮ ॥

Ėhu jag jalṯā ḏekẖ kai bẖaj pa▫e har sarṇā▫ī rām.  Arḏās karīʼn gur pūre āgai rakẖ levhuḏeh vadā▫ī rām.

 

(Deykh-i kai) seeing (eyh-u) this (jag-u) world – the humans – (jalta = ablaze) restless, I (bhaj-i) ran and (paey = put) placed myself (sarnaaee = sanctuary) in care/obedience of the Almighty – resolved to live by Divine virtues and commands.

I (karee’n) make (ardaas-i) supplication (aagai) before the Almighty (poorey) perfect guru, to (rakh-i leyvah-u) protect me from the vices and (deyh-u) impart (vaddaaee) virtues.

 

ਰਖਿ ਲੇਵਹੁ ਸਰਣਾਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਦਾਤਾ ॥ ਸੇਵਾ ਲਾਗੇ ਸੇ ਵਡਭਾਗੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥

Rakẖ levhu sarṇā▫ī har nām vadā▫ī ṯuḏẖ jevad avar na ḏāṯā.  Sevā lāge se vadbẖāge jug jug eko jāṯā.

 

O Almighty, please (rakh-i leyvah-u) keep me in Your (sarnaee) care and grant awareness of (vaddaaee = greatness) importance of (har-i naam-u) Divine virtues and commands; there is no (avar-u) other (daata = giver) benefactor (jeyvadd-u) as great as (tudh-u) You.

Those who (laagey) engage in (seyva = service) obedience to You, (sey) they are (vaddbhaagey) fortunate, and they (jaata) recognize only You (eyko) the One Master (jug-i jug-i = age after age) of all time.

 

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਰਮ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਗਤਿ ਨਹੀ ਪਾਈ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਸਬਦੁ ਬੁਝਾਏ ਜੋ ਜਾਇ ਪਵੈ ਹਰਿ ਸਰਣਾਈ ॥੩॥

Jaṯ saṯ sanjam karam kamāvai bin gur gaṯ nahī pā▫ī.  Nānak ṯis no sabaḏ bujẖā▫e jo jā▫e pavai har sarṇā▫ī. ||3||

 

The human being (kamaavai) practices (karam) rituals like (jat-u) celibacy, (sat) giving charities and (sanjam) control of senses, but cannot (paaee) attain (gat-i) emancipation this way – from vices in life, and rebirth after death – (bin-u) without following teachings of (gur) the guru.

(Jo) one who (jaaey) goes and (pavai) places the self in (sarnaaee) care of the Almighty, the Master (bujhaaey) gives understanding of (sabad-u = Word) Divine commands – as guide for life – (tis no) to him/her, says third Nanak. 3.

 

ਜੋ ਹਰਿ ਮਤਿ ਦੇਇ ਸਾ ਊਪਜੈ ਹੋਰ ਮਤਿ ਨ ਕਾਈ ਰਾਮ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਤੂ ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਰਾਮ ॥

Jo har maṯ ḏe▫e sā ūpjai hor maṯ na kā▫ī rām.  Anṯar bāhar ek ṯū āpe ḏėh bujẖā▫ī rām.

 

(Jo) whatever (mat-i) understanding (har-i) the Almighty (dey-i) gives, (sa) that (upjai = shows) one becomes; there is (na kaaee = not any) no (hor) other source of (mat-i) understanding, i.e. it is Divine-given.

O Almighty, (too) You (eyk-u) alone dwell (antar-i) within everyone and (bahar-i) outside; and (aapey) Yourself (deyh-i bujhaaee) give this understanding.

 

ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਅਵਰ ਨ ਭਾਈ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ ਦਰਿ ਸਾਚੈ ਸਦਾ ਹੈ ਸਾਚਾ ਸਾਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥

Āpe ḏėh bujẖā▫ī avar na bẖā▫ī gurmukẖ har ras cẖākẖi▫ā.  Ḏar sācẖai saḏā hai sācẖā sācẖai sabaḏ subẖākẖi▫ā.

 

O (bhaaee) brethren, the Almighty (deyhi bujhaaee) gives the understanding (aapey) IT-self; but it is (gurmukh-i) with the guru’s guidance that one (chaakhiaa = tastes) experiences (har-i ras-u = Divine elixir) Divine virtues – and lives by them.

That person is (sadaa) ever (saachaa = truthful) accepted (dar-i) in the court of (sachai) the Eternal; s/he is one who (subhaakhiaa = good words) talks of Divine virtues – utters and emulates Divine virtues – (sabad-i = by word) as taught by the guru.

 

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ਘਰ ਮਹਿ ਨਿਜ ਘਰੁ ਪਾਇਆ ਸਤਿਗੁਰੁ ਦੇਇ ਵਡਾਈ ॥ ਨਾਨਕ ਜੋ ਨਾਮਿ ਰਤੇ ਸੇਈ ਮਹਲੁ ਪਾਇਨਿ ਮਤਿ ਪਰਵਾਣੁ ਸਚੁ ਸਾਈ ॥੪॥੬॥

Gẖar mėh nij gẖar pā▫i▫ā saṯgur ḏe▫e vadā▫ī.  Nānak jo nām raṯe se▫ī mahal pā▫in maṯparvāṇ sacẖ sā▫ī. ||4||6||

 

When (satigur-u) the true guru (dey-i) imparts awareness of (vaddaaee) virtues of the Almighty – and one keeps them in mind, one – (paaiaa) finds (nij ghar-u = own home/abode of creator) the Almighty (mah-i) within (ghar = house) the mind.

Says third Nanak: (Jo) those who (ratey) are imbued (naam-i) with Divine virtues, (seyee) they (paaian-u) find (mahal-u = palace) abode of the Almighty; one with (saaee) that (mat-i) understanding – based on Divine virtues – is (parvaan-u) accepted by (sach-u) the Eternal. 4. 6.