SGGS pp 575-576, Vaddhans M: 4, Ghoreeaa.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਘੋੜੀਆ   ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 4 gẖoṛī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Vaddhans, (ghorreea = literally mares, the mare on which bridegroom rides) wedding songs.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In a traditional North Indian wedding, the bridegroom proceeds to the bride’s home riding on a mare while rest of the wedding party walks. When he rides the mare, his sisters and other ladies sing songs of joy. These songs are called Ghorreea’n (literally, mares). Using this as analogy, in the Shabad below, the soul is shown to ride the body-mare to proceed for union with the Almighty. This happens only in human birth in which one can understand Naam or Divine virtues and commands to live by them. In other words, it is our deeds, which can enable union with the Almighty. It would be noted that while in physical wedding, the groom seeks the bride, in the spiritual realm the soul seeks the Almighty.

 

ਦੇਹ ਤੇਜਣਿ ਜੀ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ ਧੰਨੁ ਮਾਣਸ ਜਨਮੁ ਪੁੰਨਿ ਪਾਈਆ ਰਾਮ ॥

Ḏeh ṯejaṇ jī rām upā▫ī▫ā rām.  Ḏẖan māṇas janam punn pā▫ī▫ā rām.

 

O (ji) revered sir, (raam-i) the Almighty (upaaeea = created) gave (deyh) the human body as (teyjan-i) a mare for the soul to ride for union with the Creator.

This happens only in human birth. (Dhann-u) blessed is (maanas) the human (janam-u) birth; it is (paaeea) obtained (punn-i) because of virtuous past deeds.

 

ਮਾਣਸ ਜਨਮੁ ਵਡ ਪੁੰਨੇ ਪਾਇਆ ਦੇਹ ਸੁ ਕੰਚਨ ਚੰਗੜੀਆ ॥ ਗੁਰਮੁਖਿ ਰੰਗੁ ਚਲੂਲਾ ਪਾਵੈ ਹਰਿ ਹਰਿ ਹਰਿ ਨਵ ਰੰਗੜੀਆ ॥

Māṇas janam vad punne pā▫i▫ā ḏeh so kancẖan cẖangṛī▫ā.  Gurmukẖ rang cẖalūlā pāvai har har har nav rangṛī▫ā.

 

(Maanas) human (janam-u) birth is (paaiaa) obtained by (vadd) great past (punney) virtuous deeds; (su) this (deyh) human body is (changrreeaa = good) valuable like (kanchan) gold – because it provides opportunity to be united with the Almighty.

One who (gurmukh-i) follows the guru’s teachings – to remember and emulate Divine virtues – (paavai) wears clothes of (chaloola) deep red (rang-u) colour – epitome of love; s/he has (nav = new) ever fresh (rangrreeaa) love for (har-i) the Almighty, i.e. is ever imbued with Divine virtues

 

ਏਹ ਦੇਹ ਸੁ ਬਾਂਕੀ ਜਿਤੁ ਹਰਿ ਜਾਪੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵੀਆ ॥ ਵਡਭਾਗੀ ਪਾਈ ਨਾਮੁ ਸਖਾਈ ਜਨ ਨਾਨਕ ਰਾਮਿ ਉਪਾਈਆ ॥੧॥

Ėh ḏeh so bāʼnkī jiṯ har jāpī har har nām suhāvī▫ā.  vadbẖāgī pā▫ī nām sakẖā▫ī jan Nānak rām upā▫ī▫ā. ||1||

 

(Eh) this (deyh) body (jit-u) by which one (jaapi) remembers and emulates virtues of (har-i) the Almighty, is (su) very (baanki) handsome; it (suhaaveeaa) looks good, i.e. obtains glory by practising (har-i naam-i) Divine virtues and commands.

This body is (paai) obtained (vaddbhaagi) by good fortune, and has (naam-u) Divine virtues and commands as its (sakhaaee) companion – by remembrance; (raam-i) the Almighty (upaaeeaa = created) gave it for this purpose, says fourth Nanak. 1.

 

ਦੇਹ ਪਾਵਉ ਜੀਨੁ ਬੁਝਿ ਚੰਗਾ ਰਾਮ ॥ ਚੜਿ ਲੰਘਾ ਜੀ ਬਿਖਮੁ ਭੁਇਅੰਗਾ ਰਾਮ ॥

Ḏeh pāva▫o jīn bujẖ cẖanga rām.  Cẖaṛ langẖā jī bikẖam bẖu▫i▫angā rām.

 

On (deyh) the body-mare, (paavau) I put (jeen) the saddle of (bujh-i) understanding, and emulating, (changaa) virtues of the Almighty – to overcome vices.

This is how I can (charr-i) ride to (langhaa) pass through (bikham) the difficult-to-resist (bhuianga = snake) temptations in the world-play.

 

ਬਿਖਮੁ ਭੁਇਅੰਗਾ ਅਨਤ ਤਰੰਗਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਲੰਘਾਏ ॥ ਹਰਿ ਬੋਹਿਥਿ ਚੜਿ ਵਡਭਾਗੀ ਲੰਘੈ ਗੁਰੁ ਖੇਵਟੁ ਸਬਦਿ ਤਰਾਏ ॥

Bikẖam bẖu▫i▫angā anaṯ ṯarangā gurmukẖ pār langẖā▫e.  Har bohith cẖaṛ vadbẖāgī langẖai gur kẖevat sabaḏ ṯarā▫e.

 

(Bikham) the difficult-to-resist (buianga = snake) temptations have (anat) countless (tranga = waves) forms; only (gurmuhk-i) the guru’s teachings can (langhaaey = ferry, paar-i = to far bank) take one across/overcome them.

(Vaddbhaagi) a fortunate person (langhai) gets across the world-ocean of vices (charr-i) boarding (bohith-i) on the ship of (har-i) the Almighty with (gur-u) the guru as (kheyvatt) the boatman, who (taraaey) ferries him/her across (sabad-i = with the word) with his teachings, i.e. one who lives by Divine virtues and commands, as taught by the guru, gets across the world-ocean.

 

ਅਨਦਿਨੁ ਹਰਿ ਰੰਗਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਰੰਗੀ ਹਰਿ ਰੰਗਾ ॥ ਜਨ ਨਾਨਕ ਨਿਰਬਾਣ ਪਦੁ ਪਾਇਆ ਹਰਿ ਉਤਮੁ ਹਰਿ ਪਦੁ ਚੰਗਾ ॥੨॥

An▫ḏin har rang har guṇ gāvai har rangī har rangā.  Jan Nānak nirbāṇ paḏ pā▫i▫ā har uṯam har paḏ cẖanga. ||2||

 

(Andin-u = daily) ever (rang-i) imbued with love of (har-i) the Almighty, the soul (gaavai = sings) remembers and emulates (gun) virtues of the Almighty; (har-i) the Almighty (rangi = dyes) imbues him/her with (har-i) Divine (ranga) love.

S/he thus (paaiaa) obtains a (nirbaan) temptation-free (pad-u = status) state which is considered (utam-u) sublime by (har-i) the Almighty, says (jan) humble fourth Nanak. 2.

 

Note: The next line uses the term ਕੜੀਆਲੁ (karreeaal-u). It is usually a leather bridle with metallic end put in the mouth of the horse for controlling its movements.

 

ਕੜੀਆਲੁ ਮੁਖੇ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਇਆ ਰਾਮ ॥ ਤਨਿ ਪ੍ਰੇਮੁ ਹਰਿ ਚਾਬਕੁ ਲਾਇਆ ਰਾਮ ॥

Kaṛī▫āl mukẖe gur gi▫ān driṛ▫ā▫i▫ā rām.  Ŧan parem har cẖābak lā▫i▫ā rām.

 

The guru (drirraaia) creates firm commitment by (giaan-u = knowledge) imparting awareness of Divine virtues, which is like putting (karreeaal) the metallic bridle (mukhey) in the mouth of the mare, i.e. restrains one from being swayed by temptations,

The guru (laaia = applies) uses (chaabak-u) the whip of (preymu) love for the Almighty to drive/control (man-i) the body.

 

ਤਨਿ ਪ੍ਰੇਮੁ ਹਰਿ ਹਰਿ ਲਾਇ ਚਾਬਕੁ ਮਨੁ ਜਿਣੈ ਗੁਰਮੁਖਿ ਜੀਤਿਆ ॥ ਅਘੜੋ ਘੜਾਵੈ ਸਬਦੁ ਪਾਵੈ ਅਪਿਉ ਹਰਿ ਰਸੁ ਪੀਤਿਆ ॥

Ŧan parem har har lā▫e cẖābak man jiṇai gurmukẖ jīṯi▫ā.  Agẖ▫ṛo gẖaṛāvai sabaḏ pāvai api▫o har ras pīṯi▫ā.

 

(Laaey) hitting with (chaabak-u) the whip of (preym-u) love for (har-i har-i) the Almighty (tan-i) on the body, (gurmukh-i) the guru’s follower (jinai) conquers (man-u) the mind and (jeetiaa) then conquer the world.

(Peetiaa) by drinking (apiao/amrit) the life-giving (har-i ras-i = divine elixir) elixir of Divine virtues and commands, s/he (gharaavai = chisels) carves/moulds (agharro) the hard-to-mould mind when s/he (paavai) receives awareness of (sabad-u) Divine commands.

 

ਸੁਣਿ ਸ੍ਰਵਣ ਬਾਣੀ ਗੁਰਿ ਵਖਾਣੀ ਹਰਿ ਰੰਗੁ ਤੁਰੀ ਚੜਾਇਆ ॥ ਮਹਾ ਮਾਰਗੁ ਪੰਥੁ ਬਿਖੜਾ ਜਨ ਨਾਨਕ ਪਾਰਿ ਲੰਘਾਇਆ ॥੩॥

Suṇ sarvaṇ baṇī gur vakẖāṇī har rang ṯurī cẖaṛā▫i▫ā.  Mahā mārag panth bikẖ▫ṛā jan Nānak pār langẖā▫i▫ā. ||3||

 

(Sun-i) by listening to (baani) Divine commands as (vakhaani = uttered) taught (gur-i) by the Guru, (turi = mare) the body-mare is (charraaia = dyed) imbued with (rang-u) love/obedience of (har-i) the Almighty.

This is how the soul is (langhaaia) ferried (paar-i) across the (maha) highly (bikhrraa) difficult (panth-u) path – abounding in temptations in the world-play, says (jan) humble fourth Nanak. 3.

 

ਘੋੜੀ ਤੇਜਣਿ ਦੇਹ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ ਜਿਤੁ ਹਰਿ ਪ੍ਰਭੁ ਜਾਪੈ ਸਾ ਧਨੁ ਧੰਨੁ ਤੁਖਾਈਆ ਰਾਮ ॥

Gẖoṛī ṯejaṇ ḏeh rām upā▫ī▫ā rām.  Jiṯ har parabẖ jāpai sā ḏẖan ḏẖan ṯukẖā▫ī▫ā rām.

 

(Teyjan-i = fast moving/good quality) the human (deyh) body-(ghorri) mare (upaaeea = created) is given (raam-i) by the Almighty – to get across the world-ocean.

(Jit-u) that (tukhaaeea) body-mare is (dhan-u) great, and that body is (dha’nn-u) blessed by (jit-u) which (har-i prabh-u) the Almighty Master (jaapai = perceived) is found.

 

ਜਿਤੁ ਹਰਿ ਪ੍ਰਭੁ ਜਾਪੈ ਸਾ ਧੰਨੁ ਸਾਬਾਸੈ ਧੁਰਿ ਪਾਇਆ ਕਿਰਤੁ ਜੁੜੰਦਾ ॥ ਚੜਿ ਦੇਹੜਿ ਘੋੜੀ ਬਿਖਮੁ ਲਘਾਏ ਮਿਲੁ ਗੁਰਮੁਖਿ ਪਰਮਾਨੰਦਾ ॥

Jiṯ har parabẖ jāpai sā ḏẖan sābāsai ḏẖur pā▫i▫ā kiraṯ juṛanḏā.  Cẖaṛ ḏehaṛ gẖoṛī bikẖam lagẖā▫e mil gurmukẖ parmānanḏā.

 

(Jit-u = that) human body which (jaapai = perceives) finds (har-i prabh-u) the Almighty Master, (sa) that is (dhan-u) blessed and (sabaasai) praise-worthy; God is (paaia) found by those with good (kirat-u) past deeds but (jurrandaa) union is enabled by the (dhur-i = source) Almighty.

 

 That is how the soul (charr-i) riding on (deyharr-i) the beautiful body-mare (laghaaey) is taken across the world-ocean (mil-u) to find the Almighty, the epitome of (parmaananda) supreme bliss.

 

ਹਰਿ ਹਰਿ ਕਾਜੁ ਰਚਾਇਆ ਪੂਰੈ ਮਿਲਿ ਸੰਤ ਜਨਾ ਜੰਞ ਆਈ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਵਰੁ ਪਾਇਆ ਮੰਗਲੁ ਮਿਲਿ ਸੰਤ ਜਨਾ ਵਾਧਾਈ ॥੪॥੧॥੫॥

Har har kāj racẖā▫i▫ā pūrai mil sanṯ janā jañ ā▫ī.  Jan Nānak har var pā▫i▫ā mangal mil sanṯ janā vāḏẖā▫ī. ||4||1||5||

 

(Poorai = perfect) the great (har-i har-i) Almighty (rachaaia) commenced (kaaj-u) the wedding ceremony with motivation to join (sant janaa = holy people) the holy congregation; (mil-i) together the holy congregation (aaee) come as (janjn) the wedding party, i.e. the soul is taken to the Creator

Says (jan) humble fourth Nanak: The soul-bride (paaia) gets (mangal-u) the joyful (har-i) Almighty as (var-u) the Spouse, with (sant janaa = saints) the holy congregation singing and (vadhaaee) congratulating the soul-bride. 4. 1. 5.

 

———————————-

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਦੇਹ ਤੇਜਨੜੀ ਹਰਿ ਨਵ ਰੰਗੀਆ ਰਾਮ ॥ ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਹਰਿ ਮੰਗੀਆ ਰਾਮ ॥

vad▫hans mėhlā 4.  Ḏeh ṯejnaṛī har nav rangī▫ā rām.  Gur gi▫ān gurū har mangī▫ā rām.

 

Composition of the fourth Guru in Raga Vaddhans. (Deyh) body-(teyjnarri) mare is beautiful and (nav = new) ever fresh (rangeeaa = dyed) imbued with virtues of (har-i) the Almighty.

IT (mangeeaa) asks for (gur) the great (giaan) awareness of virtues and commands of (har-i) the Almighty, from the guru.

 

Page 576

ਗਿਆਨ ਮੰਗੀ ਹਰਿ ਕਥਾ ਚੰਗੀ ਹਰਿ ਨਾਮੁ ਗਤਿ ਮਿਤਿ ਜਾਣੀਆ ॥ ਸਭੁ ਜਨਮੁ ਸਫਲਿਉ ਕੀਆ ਕਰਤੈ ਹਰਿ ਰਾਮ ਨਾਮਿ ਵਖਾਣੀਆ ॥

Gi▫ān mangī har kathā cẖangī har nām gaṯ miṯ jāṇī▫ā. Sabẖ janam safli▫o kī▫ā karṯai har rām nām vakẖāṇī▫ā.

 

S/he (mangi) asks for (giaa) awareness of Divine virtues, (kathaa) utters (changey = good) thee rejuvenating (har-i naam-u) -Divine virtues and (jaaneeaa) learns (mit-i = code) the method for (gat-i) emancipation from vices.

Those who (vakhaaneeaa = utter) remember and emulate (naam-i) virtues of (raam) the all-pervasive (har-i) Almighty, (kartai) the Creator (keeaa) makes their (sabh-u) whole (janam-u) human birth (saphlio) successful, i.e. accepts them for union.

 

ਹਰਿ ਰਾਮ ਨਾਮੁ ਸਲਾਹਿ ਹਰਿ ਪ੍ਰਭ ਹਰਿ ਭਗਤਿ ਹਰਿ ਜਨ ਮੰਗੀਆ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਹਰਿ ਭਗਤਿ ਗੋਵਿੰਦ ਚੰਗੀਆ ॥੧॥

Har rām nām salāhi har parabẖ har bẖagaṯ har jan mangī▫ā.  Jan kahai Nānak suṇhu sanṯahu har bẖagaṯ govinḏ cẖangī▫ā. ||1||

 

(Har-i jan = Master’s servants) the seekers (mangeeaa = ask) pray for (bhagat-i) devotion, i.e. ability to live by Divine virtues and commands, from (har-i prabh) the Almighty Master; they (salaah-i) praise (raam naam-u) Divine virtues.

(Kahai) says (jan-u) the humble fourth Nanak: (Sunh-u) listen to (santah-u) seekers of the Almighty; (bhagat-i = devotion) practicing Divine virtues and commands of (har-i) the Almighty (govind = master of universe) Master is (chageea = good) is the right way of life. 1.

 

ਦੇਹ ਕੰਚਨ ਜੀਨੁ ਸੁਵਿਨਾ ਰਾਮ ॥ ਜੜਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਤੰਨਾ ਰਾਮ ॥

Ḏeh kancẖan jīn suvinā rām.  Jaṛ har har nām raṯannā rām.

 

(D-eh) the body is of (kanchan) gold, i.e. it has virtues within, and (jeen) the saddle is (suvinaa) of gold, i.e. the soul sits on virtues – a body with virtues is taken to the Almighty.

The mind (jarr-i) is imbedded with (ratanna = jewels) valuable (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands

ਜੜਿ ਨਾਮ ਰਤਨੁ ਗੋਵਿੰਦ ਪਾਇਆ ਹਰਿ ਮਿਲੇ ਹਰਿ ਗੁਣ ਸੁਖ ਘਣੇ ॥ ਗੁਰ ਸਬਦੁ ਪਾਇਆ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਵਡਭਾਗੀ ਹਰਿ ਰੰਗ ਹਰਿ ਬਣੇ ॥

Jaṛ nām raṯan govinḏ pā▫i▫ā har mile har guṇ sukẖ gẖaṇe.  Gur sabaḏ pā▫i▫ā har nām ḏẖi▫ā▫i▫ā vadbẖāgī har rang har baṇe.

 

When one (paaiaa) finds, i.e. is aware of, (jar-i) the imbedded (rattan-u) jewel of (naam) Divine virtues, one (miley) finds (govind) the Master within, and living with (har-i gun) Divine virtues, obtains (ghaney) abundant (sukh) comforts – life becomes pleasant.

When one (paaia) receives (sabad-u = word) the guru’s teachings, one (dhiaaia) pays attention to (har-i naam) Divine virtues and commands; such a person is (vaddbhaagi) fortunate; s/he receives (har-i rang) Divine love and (baney) becomes like (har-i) the Almighty IT-self.

 

ਹਰਿ ਮਿਲੇ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਹਰਿ ਨਵਤਨ ਹਰਿ ਨਵ ਰੰਗੀਆ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਨਾਮੁ ਜਾਣੈ ਹਰਿ ਨਾਮੁ ਹਰਿ ਪ੍ਰਭ ਮੰਗੀਆ ॥੨॥

Har mile su▫āmī anṯarjāmī har navṯan har nav rangī▫ā.  Nānak vakẖāṇai nām jāṇai har nām har parabẖ mangī▫ā. ||2||

 

One (miley) finds (har-i) the Almighty (suaami) Master, (antarjaami = who knows the minds) is present in all minds; (har-i) the Almighty is (navtan = new body/healthy) free of vices and (nav rangeea) ever playful – is the source of joy.

Nanak the fourth (vakhaanai = utters) remembers and practices (naam-u) Divine virtues and commands and (jaanai) remains aware of them; he (mangeea = ask) yearns for (naam-u) virtues of (har-i prabh) Almighty Master. 2.

 

ਕੜੀਆਲੁ ਮੁਖੇ ਗੁਰਿ ਅੰਕਸੁ ਪਾਇਆ ਰਾਮ ॥ ਮਨੁ ਮੈਗਲੁ ਗੁਰ ਸਬਦਿ ਵਸਿ ਆਇਆ ਰਾਮ ॥

Kaṛī▫āl mukẖe gur ankas pā▫i▫ā rām.  Man maigal gur sabaḏ vas ā▫i▫ā rām.

 

The way (karreeaal-u) a metallic bridle is (paaia) put (mukhey) in the mouth of the horse, (gur-i) the guru uses (ankas-u) the goad of his teachings to control the mind-elephant, i.e. mind bloated with ego.

The (man-u) mind-(maigl-u) elephant (vas-i aaia) is controlled (garsabad-i) with the guru’s teachings.

 

ਮਨੁ ਵਸਗਤਿ ਆਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾ ਧਨ ਕੰਤਿ ਪਿਆਰੀ ॥ ਅੰਤਰਿ ਪ੍ਰੇਮੁ ਲਗਾ ਹਰਿ ਸੇਤੀ ਘਰਿ ਸੋਹੈ ਹਰਿ ਪ੍ਰਭ ਨਾਰੀ ॥

Man vasgaṯ ā▫i▫ā param paḏ pā▫i▫ā sā ḏẖan kanṯ pi▫ārī.  Anṯar parem lagā har seṯī gẖar sohai har parabẖ nārī.

 

When (man-u) the mind (vasgat-i aaiaa) is controlled – one does not fall prey to temptations and (paaia) attains (param) the supreme (pad-u) state, i.e. is accepted for union with the Creator; that (dhan = woman) soul-wife is (piaari) loved by (kant = spouse) the Almighty-spouse – and is united with IT.

(Naari = woman) the soul who (lagaa) bears (preym-u) love (seyti) for (har-i) the Almighty (sohai) is glorified in (ghar-i) in the house of, i.e. by, the Almighty – by union.

 

ਹਰਿ ਰੰਗਿ ਰਾਤੀ ਸਹਜੇ ਮਾਤੀ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਹਰਿ ਪਾਇਆ ॥ ਨਾਨਕ ਜਨੁ ਹਰਿ ਦਾਸੁ ਕਹਤੁ ਹੈ ਵਡਭਾਗੀ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੩॥

Har rang rāṯī sėhje māṯī har parabẖ har har pā▫i▫ā.  Nānak jan har ḏās kahaṯ hai vadbẖāgī har har ḏẖi▫ā▫i▫ā. ||3||

 

That soul is (raat-i) imbued (rang-i) with love of the Almighty, is (sahjey) naturally (maati = intoxicated) immersed in virtues of (har-i prabh) the Almighty Master and (paaia = obtains) gets to (har-i har-i) the Master.

(Kahat hai) says (jan-u) the humble fourth Nanak: Those who (dhiaaia) pay attention to virtues and commands of the Almighty, are (vaddbhaagi) fortunate – for they unite with IT. 3.

 

ਦੇਹ ਘੋੜੀ ਜੀ ਜਿਤੁ ਹਰਿ ਪਾਇਆ ਰਾਮ ॥ ਮਿਲਿ ਸਤਿਗੁਰ ਜੀ ਮੰਗਲੁ ਗਾਇਆ ਰਾਮ ॥

Ḏeh gẖoṛī jī jiṯ har pā▫i▫ā rām.  Mil saṯgur jī mangal gā▫i▫ā rām.

 

(Ji) sir, (deyh) the body is (ghorri) a mare riding (jit-u) which, the soul (paaiaa = finds) gets to (har-i) the Almighty.

And (haaia) sings (mangal-u) songs of joy (mil-i = in company of) guided by (satigur) the true guru.

 

ਹਰਿ ਗਾਇ ਮੰਗਲੁ ਰਾਮ ਨਾਮਾ ਹਰਿ ਸੇਵ ਸੇਵਕ ਸੇਵਕੀ ॥ ਪ੍ਰਭ ਜਾਇ ਪਾਵੈ ਰੰਗ ਮਹਲੀ ਹਰਿ ਰੰਗੁ ਮਾਣੈ ਰੰਗ ਕੀ ॥

Har gā▫e mangal rām nāmā har sev sevak sevkī.  Parabẖ jā▫e pāvai rang mahlī har rang māṇai rang kī.

 

(Seyv) serve as (seyvak) a servant of (seyvki) servants of (har-i) the Almighty and (gaaey) sing (mangal-u) songs of joy while praising (raam naama) Divine virtues.

The soul (jaavai) goes to (prabh) the Master, (rang paavai) is joyful (mahli) in the palace of (rang) the beloved, and (maanai) enjoys the company of (rang-u) the Beloved, (rang ki = playful) the source of joy.

 

ਗੁਣ ਰਾਮ ਗਾਏ ਮਨਿ ਸੁਭਾਏ ਹਰਿ ਗੁਰਮਤੀ ਮਨਿ ਧਿਆਇਆ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਦੇਹ ਘੋੜੀ ਚੜਿ ਹਰਿ ਪਾਇਆ ॥੪॥੨॥੬॥

Guṇ rām gā▫e man subẖā▫e har gurmaṯī man ḏẖi▫ā▫i▫ā.  Jan Nānak har kirpā ḏẖārī ḏeh gẖoṛī cẖaṛ har pā▫i▫ā. ||4||2||6||

 

S/he (gaaey) sings (gun) virtues of (raam) the all-pervasive Master, which (subhaaey) are pleasing (man-i) to the mind, and (dhiaaia) pays attention to the virtues and commands of the Almighty (gurmati) under guidance of the guru.

Says (jan) the humble fourth Nanak: (Har-i) the Almighty (kirpa dhaari) was kind and the soul-bride (charr-i) riding the (deyh) body-(ghorri) mare, (paaia) obtained the Master – as the Spouse. 4. 2. 6.

 

 

 

 

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.

 

————————————

 

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.

 

Page 574

 

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.

 

Page 574

 

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.