SGGS pp 753-54, Soohi M: 3, Asttpadees 1-2

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੧ ਅਸਟਪਦੀਆ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 3 gẖar 1 asatpaḏī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Soohi, (asttpadeeaa) with eight stanzas, (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad the third Guru emphasizes that everything happens by Naam, i.e. by Hukam or God’s directions, the cosmic laws, and we need to live by it. While a Gurmukh – one who follows the guru -, focuses on obeying the Almighty through practice of Naam, a Manmukh – one who, in ego, goes his/her own way, strays off. There is therefore need to follow the guru to understand Naam, which is the guide for life to be like Akal Purakh, the Eternal Master,  and become eligible for union with IT.

 

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਕਿਛੁ ਹੋਆ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਮੁ ਨ ਜਾਪੈ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਬਿਨੁ ਚਾਖੇ ਸਾਦੁ ਨ ਜਾਪੈ ॥

Nāmai hī ṯe sabẖ kicẖẖ ho▫ā bin saṯgur nām na jāpai.  Gur kā sabaḏ mahā ras mīṯẖā bin cẖākẖe sāḏ na jāpai.

 

(Sabh-u kichh-u) everything (hoaa = happened) has come into being and happens (tey = with) according to (naamai hi) Naam/Divine directions/cosmic laws alone, but (naam-u) Naam which is within us cannot (jaapai = perceived) be understood (bin-u) without guidance of (satigur) the true guru – who himself lives by Naam.

(Gur) the guru’s (sabad-u = word) teachings are (mahaa) a great (ras-u) elixir which is (meetthaa = sweet) enjoyable; but its (saad-u) taste is not (jaapai) known (bin-u) without (chaakhey) tasting it, i.e. the value of Naam as taught by the guru is known through its practice.

 

ਕਉਡੀ ਬਦਲੈ ਜਨਮੁ ਗਵਾਇਆ ਚੀਨਸਿ ਨਾਹੀ ਆਪੈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਤਾ ਏਕੋ ਜਾਣੈ ਹਉਮੈ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥੧॥

Ka▫udī baḏlai janam gavā▫i▫ā cẖīnas nāhī āpai.  Gurmukẖ hovai ṯā eko jāṇai ha▫umai ḏukẖ na sanṯāpai. ||1||

 

Unfortunately the human being does not (cheenas-i) recognize (aapai) the self, i.e. realize Naam within, – does not practice it -, and (gavaaiaa) wastes (janam-u) human birth (badley) in exchange for (kauddi = small shell) a pittance, i.e. by chasing transitory gains and pleasures.

If s/he (hovai) becomes (gurmukh-i) a follower of, i.e. follows the guru’s guidance, (ta) then s/he (jaanai) recognizes (eyko) the One Master within; (dukh-u) distress caused by his/her (haumai) ego – which causes one to be oblivious of Naam, act by self-will and stray – would not then (santaapai = cause suffering) afflict him/her. 1.

                 

ਬਲਿਹਾਰੀ ਗੁਰ ਅਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਸਾਚੇ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਸਬਦੁ ਚੀਨ੍ਹ੍ਹਿ ਆਤਮੁ ਪਰਗਾਸਿਆ ਸਹਜੇ ਰਹਿਆ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Balihārī gur apṇe vitahu jin sācẖe si▫o liv lā▫ī.  Sabaḏ cẖīnėh āṯam pargāsi▫ā sėhje rahi▫ā samā▫ī. ||1|| rahā▫o.

 

I (balihaari = am sacrifice, vittah-u = to) adore (apney = own) my (gur) guru (jin-i) who helps me (laai) to focus (liv) attention (siau) on Naam of (saachey) the Eternal.

By (cheenh-i) understanding the guru’s (sabad-u = word) teachings, my (aatam-u = inner-self) mind has been (pargaasia) enlightened – and I am conscious of Naam –; I now (rahiaa) remain (sahjey) steadfastly (samaai) absorbed in it/live by it – all the time. 1.

(Rahaau) dwell on this and contemplate. 

 

ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਗੁਰਮੁਖਿ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਗੁਰ ਤੇ ਉਪਜੈ ਗੁਰਮੁਖਿ ਕਾਰਜ ਸਵਾਰੇ ॥

Gurmukẖ gāvai gurmukẖ būjẖai gurmukẖ sabaḏ bīcẖāre.  Jī▫o pind sabẖ gur ṯe upjai gurmukẖ kāraj savāre.

 

(Gurmukh-i) one who follows the guru, (beechaarey) reflects on his (sabad-u = word) teachings to (gaavai = sings) praise and (boojhai) understand virtues and commands of the Almighty – as guide for life.

(Sabh-u) all his/her (jeeo = mind) thoughts and (pindd-u = body) actions (upjai) come (tey) from, i.e. are (gurmukh-i) guided by the guru; s/he (savaarey) achieves fulfilment of his/her (kaaraj = task) objective – of finding the Almighty.

 

ਮਨਮੁਖਿ ਅੰਧਾ ਅੰਧੁ ਕਮਾਵੈ ਬਿਖੁ ਖਟੇ ਸੰਸਾਰੇ ॥ ਮਾਇਆ ਮੋਹਿ ਸਦਾ ਦੁਖੁ ਪਾਏ ਬਿਨੁ ਗੁਰ ਅਤਿ ਪਿਆਰੇ ॥੨॥

Manmukẖ anḏẖā anḏẖ kamāvai bikẖ kẖate sansāre.  Mā▫i▫ā mohi saḏā ḏukẖ pā▫e bin gur aṯ pi▫āre. ||2||

 

On the other hand, (manmukh-i) a self-willed person – who does not follow the guru – is (andha = blind) blinded by ego, (kamaavai) acts (andh-u) blindly and (khattey) earns, i.e. adds more and more, (bikh-u) vices of (sansaarey = world) the world-play to his/her nature.

(Bin-u = without) by not following (at-i) the very (piaarey = lovable) kind guru, s/he remains (moh-i) attached to (maaiaa) the world-play – of relatives, wealth, status, rivalry and so on – and (sadaa) ever (paaey) experiences (dukh-u) distress – remains restless chasing objects causing desire. 2.

                                         

ਸੋਈ ਸੇਵਕੁ ਜੇ ਸਤਿਗੁਰ ਸੇਵੇ ਚਾਲੈ ਸਤਿਗੁਰ ਭਾਏ ॥ ਸਾਚਾ ਸਬਦੁ ਸਿਫਤਿ ਹੈ ਸਾਚੀ ਸਾਚਾ ਮੰਨਿ ਵਸਾਏ ॥

So▫ī sevak je saṯgur seve cẖālai saṯgur bẖā▫e.  Sācẖā sabaḏ sifaṯ hai sācẖī sācẖā man vasā▫e.

 

(Soi = that) a person is (seyvak-u = servant) a devotee (jey) if s/he (seyvey = serves) obeys and (chalai = moves) acts (bhaaey = will) as guided by (satigur) the true guru.

S/he lives by (saacha = true, sabad-u = word) Divine commands and (sifat-i = praise) virtues which are (saachi) eternal/unchanging, and (vasaaey = causes to dwell) keeps (saacha) the Eternal (mann-i) in mind.

 

ਸਚੀ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਏ ॥ ਆਪੇ ਦਾਤਾ ਕਰਮੁ ਹੈ ਸਾਚਾ ਸਾਚਾ ਸਬਦੁ ਸੁਣਾਏ ॥੩॥

Sacẖī baṇī gurmukẖ ākẖai ha▫umai vicẖahu jā▫e.  Āpe ḏāṯā karam hai sācẖā sācẖā sabaḏ suṇā▫e. ||3||

 

(Haumai) ego (jaaey) leaves (vichah-u) from within, (gurmukh-i) of one who follows the guru; s/he becomes aware of and, (aakhai) utters/remembers (baani = words, sachi = true) Naam or virtues and commands of the Almighty, and acts by them, (gurmukh-i) with the guru’s guidance.

With ego gone, one realizes that (aapey = self) the Almighty is the lone (daata = giver) provider and IT’s (karam) grace/benedictions are (saacha = eternal) ever available; s/he practices and (sunaaey = tells) propagates (saacha sabad-u = true word) Naam to others. 3.

 

ਗੁਰਮੁਖਿ ਘਾਲੇ ਗੁਰਮੁਖਿ ਖਟੇ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਾਏ ॥ ਸਦਾ ਅਲਿਪਤੁ ਸਾਚੈ ਰੰਗਿ ਰਾਤਾ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਏ ॥

Gurmukẖ gẖāle gurmukẖ kẖate gurmukẖ nām japā▫e.  Saḏā alipaṯ sācẖai rang rāṯā gur kai sahj subẖā▫e.

 

(Gurmukh-i) one who follows the guru (ghaaley = toils) lives by Naam to (khattey = earns) him/her-self benefit, and (japaaey = cause to remember) leads others to remembrance and practice of (naam-u) Naam.

S/he (sadaa) ever remains (alipt-u = untouched) unattached to the world-play and is (raata) imbued (rang-i) with love (saachai) of the Eternal, as is (sahj-i subhaaey) the innate nature (kai) of (gur) the guru.

 

ਮਨਮੁਖੁ ਸਦ ਹੀ ਕੂੜੋ ਬੋਲੈ ਬਿਖੁ ਬੀਜੈ ਬਿਖੁ ਖਾਏ ॥ ਜਮਕਾਲਿ ਬਾਧਾ ਤ੍ਰਿਸਨਾ ਦਾਧਾ ਬਿਨੁ ਗੁਰ ਕਵਣੁ ਛਡਾਏ ॥੪॥

Manmukẖ saḏ hī kūṛo bolai bikẖ bījai bikẖ kẖā▫e.  Jamkāl bāḏẖā ṯarisnā ḏāḏẖā bin gur kavaṇ cẖẖadā▫e. ||4||

 

On the other hand, (manmukh-u = self-willed) one who does not follow the guru, (bolai) talks of (koorro = false-hoods) transitory gains/pleasures, (sad hi) for ever (beejai) sows (bikh-u = poison) vices, and (khaaey) eats them, i.e. vices become part of his/her nature – s/he indulges in vices and suffers consequences.

(Daadhaa) burning with the fire of (trisna = craving) desires, s/he commits vices; s/he is (baadha = bound) possessed (jamkaal-i) by the messenger of death/the vices; (kavan-u = who?) nothing can (chhaddaaey) free him/her of that (bin-u) except by following the guru’s guidance. 4.

                                               

ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥ ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥

Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā▫e.  Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

 

People go on pilgrimage to purify themselves, but (sacha) the true (teerath-u) place of pilgrimage is that (jit-u) where (naavan-u) the bath is (sar-i) in the pool of (sat = truth) Naam or Divine virtues within – to cleanse the mind; the Almighty (aap-i) IT-self (bujhaaey) gives this understanding (gurmukh-i) through the guru.

People go and bathe at (atthsatth-i) sixty eight (teerath) places of pilgrimage, but this only washes the body; the guru, (sabad-i) through his teachings, (dikhaaey) shows how to cleanse the self within; (mal-u = dirt) the influence of vices (jaaey) leaves the mind by (naatai) bathing (tit-u) there, – with understanding and practice of Naam.

 

ਸਚਾ ਸਬਦੁ ਸਚਾ ਹੈ ਨਿਰਮਲੁ ਨਾ ਮਲੁ ਲਗੈ ਨ ਲਾਏ ॥ ਸਚੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਏ ॥੫॥

Sacẖā sabaḏ sacẖā hai nirmal nā mal lagai na lā▫e.  Sacẖī sifaṯ sacẖī sālāh pūre gur ṯe pā▫e. ||5||

 

The guru’s (sabad-u) word is (sadaa) ever (sachaa = true) relevant; one who follows it becomes (sachaa) truthful and (nirmal-u = dirt-free) leads a virtuous life; (mal-u = dirt) vices neither (lagai) touch him/her nor s/he (laaey = apply) passes on vices to others.

S/he (paaey) receives awareness of (sifat-i, saalaah-i) virtues (sachi = eternal) of the Almighty (tey) from (poorey) the perfect guru – and emulates them. 5.

 

ਤਨੁ ਮਨੁ ਸਭੁ ਕਿਛੁ ਹਰਿ ਤਿਸੁ ਕੇਰਾ ਦੁਰਮਤਿ ਕਹਣੁ ਨ ਜਾਏ ॥ ਹੁਕਮੁ ਹੋਵੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਏ ॥

Ŧan man sabẖ kicẖẖ har ṯis kerā ḏurmaṯ kahaṇ na jā▫e.  Hukam hovai ṯā nirmal hovai ha▫umai vicẖahu jā▫e.

 

(Tan-u) body, (man-u) mind and (sabh-u kichh-u) everything is (keyra = is of) given by (tis-u = that) the One (har-i) Almighty, but one (na jaaey) cannot (kahan-u = say) realize this because of (durmat-i = evil counsel) evil influences on the mind.

Only when (hukam-u hovai = is commanded) the Almighty so wills, i.e. one is so motivated from within, (ta) then (haumai) ego (jaaey) leaves (vichah-u) from within the mind and it (havai) is (nirmal-u) purified.

 

ਗੁਰ ਕੀ ਸਾਖੀ ਸਹਜੇ ਚਾਖੀ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਾਤਾ ਸਹਜੇ ਮਾਤਾ ਸਹਜੇ ਰਹਿਆ ਸਮਾਏ ॥੬॥

Gur kī sākẖī sėhje cẖākẖī ṯarisnā agan bujẖā▫e.  Gur kai sabaḏ rāṯā sėhje māṯā sėhje rahi▫ā samā▫e. ||6||

 

One who (sajhey) makes it his/her nature to (chaakhi = taste) live by (saakhi) teachings of the guru, (bujhaaey) extinguishes (agan-i) the fire of (trisna) craving – running after objects causing desires.

S/he is (raata) imbued (sabad-i = with word) with teachings of the guru, and remains (sahjey) steadfastly (maata = intoxicated) engrossed in carrying them out; s/he (rahiaa) remains (sahjey) intuitively (samaaey) absorbed in the Almighty, i.e. is ever conscious of Naam/Hukam the Almighty. 6.

 

Page 754

 

ਹਰਿ ਕਾ ਨਾਮੁ ਸਤਿ ਕਰਿ ਜਾਣੈ ਗੁਰ ਕੈ ਭਾਇ ਪਿਆਰੇ ॥ ਸਚੀ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਸਚੈ ਨਾਇ ਪਿਆਰੇ ॥

Har kā nām saṯ kar jāṇai gur kai bẖā▫e pi▫āre.   Sacẖī vadi▫ā▫ī gur ṯe pā▫ī sacẖai nā▫e pi▫āre.

 

S/he (jaanai) understands/accepts (bhaaey = will) guidance of (piaarey = beloved) the kind guru, that (naam-u) directions of (har-i) the Almighty (sat-i = true) apply under all circumstances.

Awareness of (sachi) the eternal (vaddiaai) greatness/virtues of the Almighty is (paaee) obtained (tey) from the guru who creates (piaaro) love/obedience (naaey) for Naam/commands of (sachai) the Eternal.

                  

ਏਕੋ ਸਚਾ ਸਭ ਮਹਿ ਵਰਤੈ ਵਿਰਲਾ ਕੋ ਵੀਚਾਰੇ ॥ ਆਪੇ ਮੇਲਿ ਲਏ ਤਾ ਬਖਸੇ ਸਚੀ ਭਗਤਿ ਸਵਾਰੇ ॥੭॥

Ėko sacẖā sabẖ mėh varṯai virlā ko vīcẖāre.  Āpe mel la▫e ṯā bakẖse sacẖī bẖagaṯ savāre. ||7||

 

(Eyko = one) the same (sachaa = eternal) Creator (vartai) is present and acts (mah-i) in (sabh) all, but (ko) some (virla) rare person (veechaarey = considers) contemplates – and realizes God within.

When (aapey = self) the Almighty (meyl-i laey = unites) motivates to IT’s remembrance, (ta) then IT (bakhsey) bestows grace to savaarey) transform one’s life and s/he engages in (sachi = true) sincere (bhagat-i) devotion, i.e. giving up other ideas and living by Divine virtues and commands. 7.

 

ਸਭੋ ਸਚੁ ਸਚੁ ਸਚੁ ਵਰਤੈ ਗੁਰਮੁਖਿ ਕੋਈ ਜਾਣੈ ॥ ਜੰਮਣ ਮਰਣਾ ਹੁਕਮੋ ਵਰਤੈ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੈ ॥

Sabẖo sacẖ sacẖ sacẖ varṯai gurmukẖ ko▫ī jāṇai.  Jamaṇ marṇā hukmo varṯai gurmukẖ āp pacẖẖāṇai.

 

(Sach-u sach-u sach-u) the Eternal (vartai) pervades in (sabho) all three regions – water, land and space; (koee) some rare (gurmukh-i) follower of the guru (jaanai) realizes IT’s presence within and without everywhere.

One who (pachhanai) recognizes (aap-u) the self, i.e. finds the Almighty within; s/he understands (gurmukh-i) with the guru’s guidance, that (jamman) birth and (marna) death (vartai) happen (hukmo) by commands/will of the Almighty. (Note: The pronoun IT has been used, as God has no form and is gender-neutral).

 

ਨਾਮੁ ਧਿਆਏ ਤਾ ਸਤਿਗੁਰੁ ਭਾਏ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਏ ॥ ਨਾਨਕ ਤਿਸ ਦਾ ਸਭੁ ਕਿਛੁ ਹੋਵੈ ਜਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥੮॥੧॥

Nām ḏẖi▫ā▫e ṯā saṯgur bẖā▫e jo icẖẖai so fal pā▫e.  Nānak ṯis ḏā sabẖ kicẖẖ hovai jė vicẖahu āp gavā▫e. ||8||1||

 

If one (dhiaaey) pays attention to living by (naam-u) Naam, (ta) then s/he (bhaaey) is approved by the Almighty (satigur-u) true guru; (jo) whatever s/he (ichhai) wishes, s/he (paaey) obtains (phal-u = fruit) fulfillment of (so) that– finds the Almighty.

One (j-i) who (gavaaey = loses) gives up (aap-u = self) ego (vichah-u) from within – gives up acting by self-will and lives by Naam -, (sabh-u kichh-u = everything) every wish of his/hers (hovai = happens/is done) is fulfilled, says third Nanak. 8. 1.

 

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Note: The Shabad below says that God, whom people go to search outside, is present in human mind. And Naam, the means to reach God, is also within; one needs the guru’s guidance to be aware of it.

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਕਾਇਆ ਕਾਮਣਿ ਅਤਿ ਸੁਆਲ੍ਹ੍ਹਿਉ ਪਿਰੁ ਵਸੈ ਜਿਸੁ ਨਾਲੇ ॥ ਪਿਰ ਸਚੇ ਤੇ ਸਦਾ ਸੁਹਾਗਣਿ ਗੁਰ ਕਾ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਹਉਮੈ ਵਿਚਹੁ ਜਾਲੇ ॥੧॥
Sūhī mėhlā 3.  Kā▫i▫ā kāmaṇ aṯ su▫āliha▫o pir vasai jis nāle.  Pir sacẖe ṯe saḏā suhāgaṇ gur kā sabaḏ samĥāle.  Har kī bẖagaṯ saḏā rang rāṯā ha▫umai vicẖahu jāle. ||1||

Composition of the third Guru in Raga Soohi. That (kaaiaa = body, kaaman-i = woman) soul-woman is (at-i) greatly (suaalihao = beautiful/exalted) blessed (naaley) with (jis-u) whom (pir = husband) the Almighty-husband (vasai) lives, i.e. one is at peace when God is kept in mind.

S/he (samhaaley = takes care) keeps in mind (sabad-u = word) teachings of (gur) the guru and is (sadaa) ever (suhaagan-i) fortunate (tey) because of (sachey) the Eternal (pir) husband (vasai) lives with her – in the mind.

She (jaaley = burns) dissolves (haumai) ego (vichah-u) from within, i.e. does not act by self-will, and is (sadaa) ever (raata) imbued (rang-i) with love and (bhagat-i) devotion/obedience (ki) of (har-i) the Almighty. 1.

                                         

ਵਾਹੁ ਵਾਹੁ ਪੂਰੇ ਗੁਰ ਕੀ ਬਾਣੀ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਉਪਜੀ ਸਾਚਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu pūre gur kī baṇī.  Pūre gur ṯe upjī sācẖ samāṇī. ||1|| rahā▫o.

 

(Vaahu vaahu) praise of the Almighty is done with (baani = words) teachings of (poorey) the perfect guru; it (upji = manifests) comes (tey) from (poorey gur) true guru and helps in (samaani) being absorbed in (saach-i) in the Eternal. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕਾਇਆ ਅੰਦਰਿ ਸਭੁ ਕਿਛੁ ਵਸੈ ਖੰਡ ਮੰਡਲ ਪਾਤਾਲਾ ॥ ਕਾਇਆ ਅੰਦਰਿ ਜਗਜੀਵਨ ਦਾਤਾ ਵਸੈ ਸਭਨਾ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥ ਕਾਇਆ ਕਾਮਣਿ ਸਦਾ ਸੁਹੇਲੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਾ ॥੨॥

Kā▫i▫ā anḏar sabẖ kicẖẖ vasai kẖand mandal pāṯālā.  Kā▫i▫ā anḏar jagjīvan ḏāṯā vasai sabẖnā kare parṯipālā.  Kā▫i▫ā kāmaṇ saḏā suhelī gurmukẖ nām samĥālā. ||2||

 

The way (khandd = parts of universe) the planets, (manddal) galaxies and (paataala) nether regions, (sabh-u kichh-u) everything, – exists according to cosmic laws, Naam the law for human behavior is present in (vasai = abides) is present (anadar-i) in (kaaiaa) the body/mind.

The Almighty (daata = giver) Master of (jagjeevan) life of the creatures, (karey = does, pratipaala = nurturing) sustains (sabhna) all and (vasai) abides (anadar-i) in (kaaiaa) the body.

That (kaaman-i = woman) person who (samhaala = takes care of) pays attention to (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, is (sadaa) ever (suheyli = comfortable) at peace. 2.

 

ਕਾਇਆ ਅੰਦਰਿ ਆਪੇ ਵਸੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਦਾ ਸੁਖੁ ਪਾਏ ਸਤਿਗੁਰਿ ਅਲਖੁ ਦਿਤਾ ਲਖਾਈ ॥੩॥

Kā▫i▫ā anḏar āpe vasai alakẖ na lakẖi▫ā jā▫ī.  Manmukẖ mugaḏẖ būjẖai nāhī bāhar bẖālaṇ jā▫ī.  Saṯgur seve saḏā sukẖ pā▫e saṯgur alakẖ ḏiṯā lakẖā▫ī. ||3||

 

(Aapey = self) the Almighty (vasai) abides in the body but being (alakh-u = without sign) formless (na jaaee) cannot be (lakhiaa) seen, i.e. is present unseen.

(Manmukh-u = self-willed) one who does not follow the guru remains (mugadh = foolish) ignorant and does not (boojhai) recognize IT; s/he (jaaee) goes (baahar-i) outside (bhaalan-i) to search for God.

One who (sevey = serves) follows (satigur-u) the true guru, (satigur) the true guru (ditaa dikhaaee) shows him/her (alakh) the formless Master within; s/he is then (sadaa) ever (paaey = obtains, sukh-u = comfort) at peace. 3.

 

ਕਾਇਆ ਅੰਦਰਿ ਰਤਨ ਪਦਾਰਥ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਹਾਟ ਪਟਣ ਬਾਜਾਰਾ ॥ ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈਐ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਾ ॥੪॥
Kā▫i▫ā anḏar raṯan paḏārath bẖagaṯ bẖare bẖandārā.  Is kā▫i▫ā anḏar na▫ukẖand parithmī hāt pataṇ bājārā.  Is kā▫i▫ā anḏar nām na▫o niḏẖ pā▫ī▫ai gur kai sabaḏ vīcẖārā. ||4||

 

In the body are (padaarath = substance) the valuable (ratan = jewels) Divine virtues and commands/Naam; there are (bhanddaara = store-houses, bharey = full) aplenty in the mind (bhagat-i) of a devotee.

In (is-u) this (kaaiaa) body/mind is present what is there in (nau khandd = nine parts) the whole of (prithmi) earth – (haatt) shops (pattan) towns and (bajaara/bazaar) markets, i.e. the human mind is the place where to contemplate and conduct the business of Naam, i.e. conduct the self by Naam.

In this body is (nau = nine, nidh-i = treasures) the valuable Naam, which is (paaeeaai) found (veechaara) by reflecting (sabad-i) on the teachings (kai) of (gur) the guru. 4.

 

ਕਾਇਆ ਅੰਦਰਿ ਤੋਲਿ ਤੁਲਾਵੈ ਆਪੇ ਤੋਲਣਹਾਰਾ ॥ ਇਹੁ ਮਨੁ ਰਤਨੁ ਜਵਾਹਰ ਮਾਣਕੁ ਤਿਸ ਕਾ ਮੋਲੁ ਅਫਾਰਾ ॥ ਮੋਲਿ ਕਿਤ ਹੀ ਨਾਮੁ ਪਾਈਐ ਨਾਹੀ ਨਾਮੁ ਪਾਈਐ ਗੁਰ ਬੀਚਾਰਾ ॥੫॥

Kā▫i▫ā anḏar ṯol ṯulāvai āpe ṯolaṇhārā.  Ih man raṯan javāhar māṇak ṯis kā mol afārā.  Mol kiṯ hī nām pā▫ī▫ai nāhī nām pā▫ī▫ai gur bīcẖārā. ||5||

 

(Aapey = self) the Almighty (tolanhaara) weigher (tulaavai) weighs against (tol-i) the standard weight (anadr-i) in the body, i.e. assesses performance of creatures against Hukam/Divine commands – on the role in life.

(Ih-u = this) the human (man-u) mind has (ratan-u, jawaahar, maanak-u = precious stones) the valuable Naam or Divine virtues in it; (tis ka) their (mol-u) value is (aphaara = great) beyond estimation.

Naam is not (paaeeai) obtained at (kit hi) any (mol-i) price; awareness of Naam is obtained (beechaara) by contemplating and following the guru’s words. 5.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਾਇਆ ਖੋਜੈ ਹੋਰ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥ ਜਿਸ ਨੋ ਦੇਇ ਸੋਈ ਜਨੁ ਪਾਵੈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥ ਕਾਇਆ ਅੰਦਰਿ ਭਉ ਭਾਉ ਵਸੈ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈ ॥੬॥

Gurmukẖ hovai so kā▫i▫ā kẖojai hor sabẖ bẖaram bẖulā▫ī.  Jis no ḏe▫e so▫ī jan pāvai hor ki▫ā ko kare cẖaṯurā▫ī.  Kā▫i▫ā anḏar bẖa▫o bẖā▫o vasai gur parsādī pā▫ī. ||6||

 

One who (hovai) becomes (gurmukh-i) follower of the guru, (s-u) s/he (khojai) searches (kaaiaa) the body/mind; (sabh) all (hor) other methods lead one (bhulaaee) astray to (baharam-i) wander in delusion.

One (jis no) to whom the Almighty (dey-i) gives awareness of Naam – by leading to the guru, (soee) only that (jan-u) person (paavai) gets it; one should (kia = what?) not (karey = do) try any (hor) other (chaturaaee = cleverness) methods  – as they do not work.

 (Bhau) respect and (bhaau) love for the Almighty (vasai) abide/come (andar-i) in (kaaiaa) body/mind (parsaadi) with grace/guidance of the guru, and then one s/he (paaee) finds God. 6.

 

ਕਾਇਆ ਅੰਦਰਿ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ਸਭ ਓਪਤਿ ਜਿਤੁ ਸੰਸਾਰਾ ॥ ਸਚੈ ਆਪਣਾ ਖੇਲੁ ਰਚਾਇਆ ਆਵਾ ਗਉਣੁ ਪਾਸਾਰਾ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਆਪਿ ਦਿਖਾਇਆ ਸਚਿ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥੭॥

Kā▫i▫ā anḏar barahmā bisan mahesā sabẖ opaṯ jiṯ sansārā.  Sacẖai āpṇā kẖel racẖā▫i▫ā āvā ga▫oṇ pāsārā.  Pūrai saṯgur āp ḏikẖā▫i▫ā sacẖ nām nisṯārā. ||7||

 

In (kaaiaa) the body/mind abides the Creator, from (jit-u) whom Brahma, Bisan-u/Vishnu, (mahesa) Mahesh/Shankar and (sabh) all (sansaara = world) creatures (opat-i) were created.

(Sachai) the Eternal Master (rachaaiaa) created (apnaa = own) IT’s (kheyl-u) play of (paasaara = spread) the phenomenon of (aava = coming) births and (gavan = going) deaths.

(Poorai) the perfect (satigur-i) true guru, the Almighty, (dikhaaiaa) shows (aap-i) the Self within; one (nistaaara) gets across the world-ocean by shunning evil with practice (naam-i) of virtues and commands (sach-i) of the Eternal. 7.

 

ਸਾ ਕਾਇਆ ਜੋ ਸਤਿਗੁਰੁ ਸੇਵੈ ਸਚੈ ਆਪਿ ਸਵਾਰੀ ॥ ਵਿਣੁ ਨਾਵੈ ਦਰਿ ਢੋਈ ਨਾਹੀ ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ॥ ਨਾਨਕ ਸਚੁ ਵਡਿਆਈ ਪਾਏ ਜਿਸ ਨੋ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ॥੮॥੨॥

Sā kā▫i▫ā jo saṯgur sevai sacẖai āp savārī.  viṇ nāvai ḏar dẖo▫ī nāhī ṯā jam kare kẖu▫ārī.  Nānak sacẖ vadi▫ā▫ī pā▫e jis no har kirpā ḏẖārī. ||8||2||

 

(Sa) that (kaaiaa) body/mind (jo) who (seyvai = serves) follows directions of (satigur-u) the true guru has been (savaaree) transformed (sachai) by the Eternal (aap-i) IT-self, i.e. one finds the guru by Divine grace.

One (naahi) does not get (ddhoee) support/approval (dar-i) in Divine court for union with God (vin-u) without practice (naavai) of Naam, and (ta) then/ as a result (jam-u) the agent of Divine justice (karey = does, kuaaree = frustration) frustrates the wish for Divine union.

One (jis no) to whom (har-i) the Almighty (kirpa dhaar-i) is kind, (paaey) obtains (vaddiaaee = greatness) glory through living by (sach-u = truth) Naam, says third Nanak. 8. 2.

 

 

 

SGGS pp 750-753, Soohi M: 1, Astpadees 1-5.

 

ਰਾਗੁ ਸੂਹੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī asatpaḏī▫ā mėhlā 1 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi with (asttpadeeaa) eight stanzas, (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: Gurbani often uses the yearning of a wife to meet the husband as an analogy to describe yearning of the soul for the Almighty. In this Shabad as in many others, attributes which a young woman attractive to be taken as wife are first described and then applied to the Creator-soul relationship.

 

ਸਭਿ ਅਵਗਣ ਮੈ ਗੁਣੁ ਨਹੀ ਕੋਈ ॥ ਕਿਉ ਕਰਿ ਕੰਤ ਮਿਲਾਵਾ ਹੋਈ ॥੧॥

Sabẖ avgaṇ mai guṇ nahī ko▫ī.  Ki▫o kar kanṯ milāvā ho▫ī. ||1||

 

(Mai) I have (sabh-i) all (avgun) faults and (nahi koee = not any) no (gun) virtue; so (kiau kar-i) how can (milaava) union with (kant) the potential husband (hoi) happen? i.e. I have done nothing good in life so how can I achieve union with the Creator? 1.

 

ਨਾ ਮੈ ਰੂਪੁ ਨ ਬੰਕੇ ਨੈਣਾ ॥ ਨਾ ਕੁਲ ਢੰਗੁ ਨ ਮੀਠੇ ਬੈਣਾ ॥੧॥ ਰਹਾਉ ॥

Nā mai rūp na banke naiṇā.  Nā kul dẖang na mīṯẖe baiṇā. ||1|| rahā▫o.

 

I neither have (roop-u) good features nor (bankey) beautiful (naina) eyes; I do not have good (kul) lineage, (ddhang-u) skill or (meetthey) sweet (bainaa = words) way of talking – so can I be accepted to be a wife? 1.

(Rahaau) dwell on this and contemplate.

 

ਸਹਜਿ ਸੀਗਾਰ ਕਾਮਣਿ ਕਰਿ ਆਵੈ ॥ ਤਾ ਸੋਹਾਗਣਿ ਜਾ ਕੰਤੈ ਭਾਵੈ ॥੨॥

Sahj sīgār kāmaṇ kar āvai.  Ŧā sohagaṇ jā kanṯai bẖāvai. ||2||

 

It is (sahaj-i) natural for (kaaman-i) the woman (seegaar kar-i) adorn herself and (aavai) come – in front of the potential spouse; but she (sohaagan-i = is fortunate) gets the spouse (ta) only then (ja) if (bhaavai) liked (kantai) by the potential spouse based on her virtues, i.e. the mortal does many religious rituals or uses many methods of worship, but is accepted by the Almighty based on deeds. 2.

 

ਨਾ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥ ਅੰਤਿ ਨ ਸਾਹਿਬੁ ਸਿਮਰਿਆ ਜਾਈ ॥੩॥

Nā ṯis rūp na rekẖ▫i▫ā kā▫ī.  Anṯ na sāhib simri▫ā jā▫ī. ||3||

 

(Tis = that) the Almighty-husband has (na kaaee = not any) no (roop-u) features or (reykhiaa = lines on hands and feet) identification marks.

And (na jaai) cannot (simriaa) be remembered (ant-i) at the end when acceptability is decided, i.e. one needs to remember and emulate virtues of the Master in life, mere words won’t do. 3.

 

ਸੁਰਤਿ ਮਤਿ ਨਾਹੀ ਚਤੁਰਾਈ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਲਾਵਹੁ ਪਾਈ ॥੪॥

Suraṯ maṯ nāhī cẖaṯurā▫ī.  Kar kirpā parabẖ lāvhu pā▫ī. ||4||

 

I do not have (surat-i = consciousness) awareness of how to live life, (mat-i) understanding or (chaturaaee) cleverness to impress; please (kar-i kirpa) be kind o (prabh) Almighty, and (laavah-u) put me on Your (paaee) feet, i.e. I have no virtues, enable me to submit to Your commands. 4.

 

ਖਰੀ ਸਿਆਣੀ ਕੰਤ ਨ ਭਾਣੀ ॥ ਮਾਇਆ ਲਾਗੀ ਭਰਮਿ ਭੁਲਾਣੀ ॥੫॥

Kẖarī si▫āṇī kanṯ na bẖāṇī.  Mā▫i▫ā lāgī bẖaram bẖulāṇī. ||5||

 

I may think that I am (khari) very (siaani) wise but am not (bhaani) liked by (kant) the Almighty husband, because in this smartness I am (laagi = attached) engrossed in (maaiaa) the world-play and have been (bhulaani) led astray (bharam-i) in delusion – due to ego, and forgotten the Master. 5.

 

ਹਉਮੈ ਜਾਈ ਤਾ ਕੰਤ ਸਮਾਈ ॥ ਤਉ ਕਾਮਣਿ ਪਿਆਰੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥੬॥

Ha▫umai jā▫ī ṯā kanṯ samā▫ī.  Ŧa▫o kāmaṇ pi▫āre nav niḏẖ pā▫ī. ||6||

 

When (haumai) ego (jaai) leaves (ta) then the soul-wife (samaaee) merges in (kant) the Almighty-husband; (tau) then (kaaman-i = woman) the soul (paaee) finds, i.e. obtains awareness of, (nav nidh-i = nine/all treasures) Naam or virtues of (piaarey) the Beloved within. 6.

 

ਅਨਿਕ ਜਨਮ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ॥ ਕਰੁ ਗਹਿ ਲੇਹੁ ਪ੍ਰੀਤਮ ਪ੍ਰਭ ਰਾਇਆ ॥੭॥

Anik janam bicẖẖuraṯ ḏukẖ pā▫i▫ā.  Kar gėh leho parīṯam parabẖ rā▫i▫ā. ||7|

 

I have (paaiaa) experienced (dukh-u) the pain of (bichhrat) separation from You for (anik) numerous (janam) births; please now (gah-i leyhu) hold my (kar-u) hand, i.e. be gracious to unite with You, O (preetam) Beloved (raaiaa = king) Sovereign (prabh) Master. 7.   

 

ਭਣਤਿ ਨਾਨਕੁ ਸਹੁ ਹੈ ਭੀ ਹੋਸੀ ॥ ਜੈ ਭਾਵੈ ਪਿਆਰਾ ਤੈ ਰਾਵੇਸੀ ॥੮॥੧॥

Bẖaṇaṯ Nānak saho hai bẖī hosī.  Jai bẖāvai pi▫ārā ṯai rāvesī. ||8||1||

(Bhanat-i) says Nanak: (Sah-u) the Master (hai) is and (bhi) also (hosi) shall be, i.e. is eternal.

(Piaara) the Beloved shall (raaveysi = enjoy) unite with IT-self (jai) whom IT (bhaavai) likes. 8. 1.

 

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ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੯  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 gẖar 9    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (ghar-u 9) to be sung to the ninth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: We human beings are tempted by the happenings round us and get engrossed in them. However these provide short term pleasures; the lasting pleasure by having peace of mind comes by conducting ourselves according to Divine commands. Guru Nanak prays on behalf of all creatures for ability to so live.

 

ਕਚਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਥੋੜੜਿਆ ਦਿਨ ਚਾਰਿ ਜੀਉ ॥ ਵਿਣੁ ਨਾਵੈ ਭ੍ਰਮਿ ਭੁਲੀਆ ਠਗਿ ਮੁਠੀ ਕੂੜਿਆਰਿ ਜੀਉ ॥ ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਜਨਮੁ ਨ ਦੂਜੀ ਵਾਰ ਜੀਉ ॥੧॥

Kacẖā rang kasumbẖ kā thoṛ▫ṛi▫ā ḏin cẖār jī▫o.  viṇ nāvai bẖaram bẖulī▫ā ṯẖag muṯẖī kūṛi▫ār jī▫o.

Sacẖe seṯī raṯi▫ā janam na ḏūjī vār jī▫o. ||1||

 

(Rang-u) the color of (kasumbh) safflower is – bright and attractive but is – (kachaa) not fast; it lasts (thorrirriaa) little while of (chaar-i = four) a few (din) days.

Similarly (vin-u) without awareness of (naavai/naam) Divine virtues and commands, the soul-women are (bhuleeaa) led astray (bharam-i) in delusion; they are (mutthi) deceived (tthag-i) by the cheat, i.e. succumb to temptations to (kooiaar-i = act false) indulge in transitory pleasures – and remain in cycles of reincarnation.

For those (ratiaa) imbued (seyti) with love of (sachey = eternal) the Almighty, there is no (janam-u) birth (dooji = second, vaar = time) again – they are emancipated. 1.

 

ਰੰਗੇ ਕਾ ਕਿਆ ਰੰਗੀਐ ਜੋ ਰਤੇ ਰੰਗੁ ਲਾਇ ਜੀਉ ॥ ਰੰਗਣ ਵਾਲਾ ਸੇਵੀਐ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Range kā ki▫ā rangī▫ai jo raṯe rang lā▫e jī▫o.  Rangaṇ vālā sevī▫ai sacẖe si▫o cẖiṯ lā▫e jī▫o. ||1|| rahā▫o.

 

(Kiaa = what?) there is no point in (rangeeai) dyeing what is already (rangey) dyed; this applies to (jo) those who (ratey = dyed) are imbued (laaey = applying) with (rang-u) love by the Almighty.

One should (seyveeai = serve) obey (rangan vaala = dyer) the Almighty and (laaey) engage (chit-u) the mind (sio) with (sachey) the Eternal Almighty. 1.

(Rahaau) dwell on this and contemplate

 

ਚਾਰੇ ਕੁੰਡਾ ਜੇ ਭਵਹਿ ਬਿਨੁ ਭਾਗਾ ਧਨੁ ਨਾਹਿ ਜੀਉ ॥ ਅਵਗਣਿ ਮੁਠੀ ਜੇ ਫਿਰਹਿ ਬਧਿਕ ਥਾਇ ਨ ਪਾਹਿ ਜੀਉ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਸਬਦਿ ਰਤੇ ਮਨ ਮਾਹਿ ਜੀਉ ॥੨॥

Cẖāre kundā je bẖavėh bin bẖāgā ḏẖan nāhi jī▫o.  Avgaṇ muṯẖī je firėh baḏẖik thā▫e na pāhi jī▫o.  Gur rākẖe se ubre sabaḏ raṯe man māhi jī▫o. ||2||

 

Even (jey) if one (bhavah-i) wanders (chaarey = all four, kunddaa = corners) all over, (dhan-u) the wealth of Naam of Almighty is not found (bin-u) without (bhaaga) being so destined – based on deeds.

(Jey) if a soul-woman (phirah-i = wanders) leads life (mutthi = deceived) possessed (avgan-i) by vices, s/he is like (badhik = bound) a prisoner and cannot (paah-i = find, thaaey = place) find the Almighty.

Those (raakhey = protected) guided (gur-i) by the guru are (ratey) imbued (sabad-i) with teachings of the guru (maah-i) in their (man) minds; (sey) they (ubrey) rise above the vices. 2.

 

ਚਿਟੇ ਜਿਨ ਕੇ ਕਪੜੇ ਮੈਲੇ ਚਿਤ ਕਠੋਰ ਜੀਉ ॥ ਤਿਨ ਮੁਖਿ ਨਾਮੁ ਨ ਊਪਜੈ ਦੂਜੈ ਵਿਆਪੇ ਚੋਰ ਜੀਉ ॥ ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥੩॥

Cẖite jin ke kapṛe maile cẖiṯ kaṯẖor jī▫o.  Ŧin mukẖ nām na ūpjai ḏūjai vi▫āpe cẖor jī▫o.  Mūl na būjẖėh āpṇā se pasū▫ā se dẖor jī▫o. ||3||

 

Those (jin key) whose (kaprrey = clothes) attire is (chittey = white) pious looking but (chit) minds are (mailey = dirty) vicious and (katthor) cruel, i.e. those who pretend to be religious but extort money from the simple people,

Naam dos not (oopjai) show (mukh-i) on their faces, i.e. they are not seen to practice what they pretend; they (viaapey) engage (doojai = second) in duality and are (chor = thieves) criminals – transgressors.

They are not (boojhah-i = recognize) conscious of (aapana = their, mool-u = root) the Almighty within; (sey) they are like (pasooaa, ddhor) animals – who have no intellect. 3.

 

ਨਿਤ ਨਿਤ ਖੁਸੀਆ ਮਨੁ ਕਰੇ ਨਿਤ ਨਿਤ ਮੰਗੈ ਸੁਖ ਜੀਉ ॥ ਕਰਤਾ ਚਿਤਿ ਨ ਆਵਈ ਫਿਰਿ ਫਿਰਿ ਲਗਹਿ ਦੁਖ ਜੀਉ ॥ ਸੁਖ ਦੁਖ ਦਾਤਾ ਮਨਿ ਵਸੈ ਤਿਤੁ ਤਨਿ ਕੈਸੀ ਭੁਖ ਜੀਉ ॥੪॥

Niṯ niṯ kẖusī▫ā man kare niṯ niṯ mangai sukẖ jī▫o.  Karṯā cẖiṯ na āvī fir fir lagėh ḏukẖ jī▫o.  Sukẖ ḏukẖ ḏāṯā man vasai ṯiṯ ṯan kaisī bẖukẖ jī▫o. ||4||

 

The human (man-u) mind (nit nit) for ever (karey = does) indulges in (khuseeaa) pleasures and (mangai) asks for (sukh) peace.

But if (karta) the Creator does not (aavaee) come (chit-i) to mind, i.e. s/he is not conscious of Divine virtues and commands, – s/he commits transgressions, and as a result – (lagah-i) is afflicted by (dukh) suffering in rebirth (phir-i phir-i) again and again.

One in whose (man-i) the mind the Almighty, (daata) who gives both (sukh) comfort and (dukh) distress (vasai) abides, (tit-u) that (tan-i = body) person has (kaisi = what?) no (bhukh = hunger) craving – so s/he does not transgress and hence does not suffer. 4.

 

ਬਾਕੀ ਵਾਲਾ ਤਲਬੀਐ ਸਿਰਿ ਮਾਰੇ ਜੰਦਾਰੁ ਜੀਉ ॥ ਲੇਖਾ ਮੰਗੈ ਦੇਵਣਾ ਪੁਛੈ ਕਰਿ ਬੀਚਾਰੁ ਜੀਉ ॥ ਸਚੇ ਕੀ ਲਿਵ ਉਬਰੈ ਬਖਸੇ ਬਖਸਣਹਾਰੁ ਜੀਉ ॥੫॥

Bākī vālā ṯalbī▫ai sir māre janḏār jī▫o.  Lekẖā mangai ḏevṇā pucẖẖai kar bīcẖār jī▫o.  Sacẖe kī liv ubrai bakẖse bakẖsaṇhār jī▫o. ||5||

 

One (vaala = of) with (baaki) outstanding debt, i.e. one who does not carry out the role allotted in life, (talbeeai) is summoned to explain his/her conduct, and (jandaar-u = butcher) the cruel (jam) agent of Divine justice (maarey) hits (sir-i) on the head, i.e. punishes.

The Divine court (kar-i beechaar-u) considers his/her deeds and (magai) demands (leykha) account of deeds which s/he (deyvnaa) has to give.

One who (liv) focuses on virtues and commands of (sachey) the Eternal Almighty, (ubrai) is saved as (bakhsanhaar-u) the gracious Master (bakhsey) forgives his/her transgressions, if any. 5.

 

ਅਨ ਕੋ ਕੀਜੈ ਮਿਤੜਾ ਖਾਕੁ ਰਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ॥ ਬਹੁ ਰੰਗ ਦੇਖਿ ਭੁਲਾਇਆ ਭੁਲਿ ਭੁਲਿ ਆਵੈ ਜਾਇ ਜੀਉ ॥ ਨਦਰਿ ਪ੍ਰਭੂ ਤੇ ਛੁਟੀਐ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਇ ਜੀਉ ॥੬॥

An ko kījai miṯ▫ṛā kẖāk ralai mar jā▫e jī▫o.  Baho rang ḏekẖ bẖulā▫i▫ā bẖul bẖul āvai jā▫e jī▫o.  Naḏar parabẖū ṯe cẖẖutī▫ai naḏrī mel milā▫e jī▫o. ||6||

 

One who (keejai) makes (mitrra) friend, i.e. looks for, (an) other things for transitory pleasures, (mar-i jaaey = dies) keeps succumbing to vices, and (ralai = mixes with, khaak-u = dust) faces ignominy – by being turned away by the Almighty.

S/he (bhulaaiaa) is misled (deykh-i) seeing (bah-u) the numerous (rang = colors) forms of temptations in the world-play, and (bhul-i bhul-i) being misled, remains in cycles of (aavai = comes) births and (jaaey = goes) deaths.  

One (chhutteeai) is delivered of births and deaths (tey) with (nadar-i = sight) grace of (prabhoo) the Master; IT (nadri) graciously (meyl-i milaaey) unites with IT-self. 6. 

 

ਗਾਫਲ ਗਿਆਨ ਵਿਹੂਣਿਆ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਭਾਲਿ ਜੀਉ ॥ ਖਿੰਚੋਤਾਣਿ ਵਿਗੁਚੀਐ ਬੁਰਾ ਭਲਾ ਦੁਇ ਨਾਲਿ ਜੀਉ ॥ ਬਿਨੁ ਸਬਦੈ ਭੈ ਰਤਿਆ ਸਭ ਜੋਹੀ ਜਮਕਾਲਿ ਜੀਉ ॥੭॥

Gāfal gi▫ān vihūṇi▫ā gur bin gi▫ān na bẖāl jī▫o.  Kẖincẖoṯāṇ vigucẖī▫ai burā bẖalā ḏu▫e nāl jī▫o.  Bin sabḏai bẖai raṯi▫ā sabẖ johī jamkāl jī▫o. ||7||

 

O human being, you are (vihooniaa) devoid of (giaan) awareness of Divine virtues and commands; you are (gaafal/ghaafal) indifferent to teachings of the guru; but remember, you cannot (bhaal-i = search) get this (giaan-u) awareness (bin-u) except from the guru.

One is (vigucheeai) frustrated (khinchotaan-i) in strife – caused by duality, because (duey-i) both (bura) evil and (bhalaa) good influences are present (naal-i) with us. 

(Sabh) all those (bin-u = without) not (ratiaa) imbued with (bha-i = fear) commands of the Almighty (sabdai) through the guru’s teachings, are (johi) eyed (jamkaal-i) by the agent of death. 7.

 

ਜਿਨਿ ਕਰਿ ਕਾਰਣੁ ਧਾਰਿਆ ਸਭਸੈ ਦੇਇ ਆਧਾਰੁ ਜੀਉ ॥ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ਜੀਉ ॥ ਨਾਨਕ ਨਾਮੁ ਨ
ਵੀਸਰੈ ਨਿਧਾਰਾ ਆਧਾਰੁ ਜੀਉ ॥੮॥੧॥੨॥

Jin kar kāraṇ ḏẖāri▫ā sabẖsai ḏe▫e āḏẖār jī▫o.  So ki▫o manhu visārī▫ai saḏā saḏā ḏāṯār jī▫o.  Nānak nām na vīsrai niḏẖārā āḏẖār jī▫o. ||8||1||2||

 

The Creator (jin-i) who (kar-i) created (kaaran-u) the creation and (dhaaria) established – every part at its place – (dey-i = gives) provides (aadhar-u = support) sustenance (sabhsai) for all.

(Kio) how can we (visaareeai) forget (so = that) the Master (manhu) from the mind, who is (sadaa sadaa) for ever (dataar-u) beneficent.

Prays Guru Nanak on behalf of all creatures: May we not (veesrai) forget (naam-u) the Almighty who is (aadhaar-u) the mainstay of (nidhaara = without support) the hapless. 8.1. 2.

                                         

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ਸੂਹੀ ਮਹਲਾ ੧ ਕਾਫੀ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 kāfī gẖar 10    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi Kaafi (ghar-u 10) to be sung to the tenth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥ ਮਨੁ ਤਨੁ ਹੋਇ ਚੁਲੰਭੁ ਜੇ ਸਤਿਗੁਰ ਭਾਇਆ ॥੧॥

Māṇas janam ḏulambẖ gurmukẖ pā▫i▫ā.  Man ṯan ho▫e cẖulambẖ je saṯgur bẖā▫i▫ā. ||1||

 

(Maanas) human (janam-u) birth is (dulambh-u) hard-to-get, but when it is (paaiaa) obtained (gurmukh-i) by one who follows the guru;

And (jey) if s/he acts (bhaaiaa = willed) as directed by (satigur) the true guru, his/her (man) mind and (tan-u) body (hoey) are (chulambh-u = rinsed) imbued with Divine love, i.e. his/her thoughts and actions are guided by Naam or Divine virtues and commands. 1.

 

ਚਲੈ ਜਨਮੁ ਸਵਾਰਿ ਵਖਰੁ ਸਚੁ ਲੈ ॥ ਪਤਿ ਪਾਏ ਦਰਬਾਰਿ ਸਤਿਗੁਰ ਸਬਦਿ ਭੈ ॥੧॥ ਰਹਾਉ ॥

Cẖalai janam savār vakẖar sacẖ lai.  Paṯ pā▫e ḏarbār saṯgur sabaḏ bẖai. ||1|| rahā▫o.

 

S/he (savaar-i) makes success of his/her (janam-u) human birth (lai) taking with him/her (vakhar-u = merchandise) the wealth of (sach-u = truth) Naam when s/he (chalai) departs from the world.

S/he follows (sabad-i) word/teachings of (satigur) the true guru to live in (bhai = fear) obedience to Divine commands, and (paaey) receives (pat-i) honor (darbaar-i) in Divine court. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਨਿ ਤਨਿ ਸਚੁ ਸਲਾਹਿ ਸਾਚੇ ਮਨਿ ਭਾਇਆ ॥ ਲਾਲਿ ਰਤਾ ਮਨੁ ਮਾਨਿਆ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥੨॥

Man ṯan sacẖ salāhi sācẖe man bẖā▫i▫ā.  Lāl raṯā man māni▫ā gur pūrā pā▫i▫ā. ||2||

 

S/he (salaah-i) praises and emulates virtues of (sach-u) the Eternal Almighty (man-i = in mind) in thought and (tan-i = in body) in deeds; s/he is (bhaaiaa) pleasing (man-i) to the mind (saach-e) of the Eternal Master.

One who (paaiaa) finds (poora) the perfect (gur) guru, is (rataa = dyed, laal-i = in red colour, the sign of love) imbued with love of the Almighty; his/her (man-u) mind (maaniaa) obeys Divine commands. 2.

 

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ਹਉ ਜੀਵਾ ਗੁਣ ਸਾਰਿ ਅੰਤਰਿ ਤੂ ਵਸੈ ॥ ਤੂੰ ਵਸਹਿ ਮਨ ਮਾਹਿ ਸਹਜੇ ਰਸਿ ਰਸੈ ॥੩॥

Ha▫o jīvā guṇ sār anṯar ṯū vasai.  Ŧūʼn vasėh man māhi sėhje ras rasai. ||3||

 

(Hau) I (jeeva) live (saar-i = taking care of) keeping in mind Your (gun) virtues and (too) Your presence (vasai = abides) is experienced (antar-i) within.

When (too’n) You (vasah-i) abide (maah-i) in the mind then (ras-i = elixir) Divine virtues (sahjey) naturally (rasai) seep in, i.e. are understood and emulated. 3.

 

ਮੂਰਖ ਮਨ ਸਮਝਾਇ ਆਖਉ ਕੇਤੜਾ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਗਾਇ ਰੰਗਿ ਰੰਗੇਤੜਾ ॥੪॥

Mūrakẖ man samjẖā▫e ākẖa▫o keṯ▫ṛā.  Gurmukẖ har guṇ gā▫e rang rangeṯ▫ṛā. ||4||

 

One may (aakhau) tell and (samjhaaey) counsel (moorakh) a foolish (man) mind (keytrra = how much) any amount – but it does not understand Naam/Divine virtues.

One (gurmukh-i) who follows the guru, (gaaey = sings) praises (gun) virtues of (har-i) the Almighty and (rangeytrra = dyed) is imbued (rang-i) with love of the Almighty, i.e. lives by Naam. 4.

 

ਨਿਤ ਨਿਤ ਰਿਦੈ ਸਮਾਲਿ ਪ੍ਰੀਤਮੁ ਆਪਣਾ ॥ ਜੇ ਚਲਹਿ ਗੁਣ ਨਾਲਿ ਨਾਹੀ ਦੁਖੁ ਸੰਤਾਪਣਾ ॥੫॥

Niṯ niṯ riḏai samāl parīṯam āpṇā.  Je cẖalėh guṇ nāl nāhī ḏukẖ sanṯāpaṇā. ||5||

 

O my mind, (nit nit) always (samaal-i = take care) keep (aapna) your (preetam-u) Beloved Master (ridai) in mind.

And (jey) if you (chalah-i = move) lead life (naal-i) by (gun) Divine virtues then you will not (santaapna) suffer (dukh-u) distress. 5.

 

ਮਨਮੁਖ ਭਰਮਿ ਭੁਲਾਣਾ ਨਾ ਤਿਸੁ ਰੰਗੁ ਹੈ ॥ ਮਰਸੀ ਹੋਇ ਵਿਡਾਣਾ ਮਨਿ ਤਨਿ ਭੰਗੁ ਹੈ ॥੬॥

Manmukẖ bẖaram bẖulāṇā nā ṯis rang hai.  Marsī ho▫e vidāṇā man ṯan bẖang hai. ||6||

(Manmukh) a self-willed person (bhulaana) goes astray (bharam-i) in delusion as (tisu) s/he does not (rang-u) love the Almighty, i.e. is oblivious of Divine virtues and commands.

His/her (man-i) mind and (tan-i) body are (bhang-u) destroyed – by vices – and s/he (marsi) shall die, (hoey = being, viddaana = other) – remaining separate, i.e. not attain union with the Almighty. 6.

 

ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ਲਾਹਾ ਘਰਿ ਆਣਿਆ ॥ ਗੁਰਬਾਣੀ ਨਿਰਬਾਣੁ ਸਬਦਿ ਪਛਾਣਿਆ ॥੭॥
Gur kī kār kamā▫e lāhā gẖar āṇi▫ā.  Gurbāṇī nirbāṇ sabaḏ pacẖẖāṇi▫ā. ||7||

 

One who (kamaaey) carries out (kaar = task) instructions of (gur) the guru, (aaniaa) brings (laaha) profit (ghar-i) home, i.e. makes success of life and merges with the Creator.

S/he (pachhaania = recognizes) finds (nirbaan-u) the formless Master within (gurbaani, sabad-i) with the guru’s guidance. 7.

 

ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਜੇ ਤੁਧੁ ਭਾਵਸੀ ॥ ਮੈ ਦੀਜੈ ਨਾਮ ਨਿਵਾਸੁ ਹਰਿ ਗੁਣ ਗਾਵਸੀ ॥੮॥੧॥੩॥

Ik Nānak kī arḏās je ṯuḏẖ bẖāvsī.  Mai ḏījai nām nivās har guṇ gāvsī. ||8||1||3||

 

(Ik = one) this is (ardaas-i) the supplication of fifth Nanak, (jey) if (tudh-u) You be (bhaavsi) pleased to accept, o Almighty:

Please (deejai) give (mai) me (nivaas-u) the abode of Naam in my mind; it (gaavsi) shall praise and emulate (har-i gun) Divine virtues. 8. 1. 3.

             

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Note: Human birth is an opportunity for the soul to unite with the Creator and end the cycles of births and deaths. This is achieved by those who carry out their roles in life as allotted by the Creator, emulating virtues and obeying commands of the Almighty. One who turns away from the Almighty and looks to other powers is called Saakat – the worshipper of Shakti. Such a soul cannot attain union with the Almighty, and is put through numerous births providing opportunity to reform itself.

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜਿਉ ਆਰਣਿ ਲੋਹਾ ਪਾਇ ਭੰਨਿ ਘੜਾਈਐ ॥ ਤਿਉ ਸਾਕਤੁ ਜੋਨੀ ਪਾਇ ਭਵੈ ਭਵਾਈਐ ॥੧ ॥

Sūhī mėhlā 1.  Ji▫o āraṇ lohā pā▫e bẖann gẖaṛā▫ī▫ai.  Ŧi▫o sākaṯ jonī pā▫e bẖavai bẖavā▫ī▫ai. ||1||

 

Composition of the first Guru in Raga Soohi: (Jiau) like (lohaa) iron is (paaey) put (aaran-i) in a furnace and then (bhann-i = broken) beaten and (ghaarreeai) shaped;

(tiau) similarly (saakat-u = worshipper of Shakti) one who does not obey the Almighty is (paaey) put in (joni) numerous life forms again and again (bhavai = wanders) to go (bhavaaeeai = caused to go round) through cycles of births and deaths – which should be taken as opportunity by the soul to reform itself.

 

ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਦੁਖੁ ਦੁਖੁ ਕਮਾਵਣਾ ॥ ਹਉਮੈ ਆਵੈ ਜਾਇ ਭਰਮਿ ਭੁਲਾਵਣਾ ॥੧॥ ਰਹਾਉ ॥

Bin būjẖe sabẖ ḏukẖ ḏukẖ kamāvaṇā.  Ha▫umai āvai jā▫e bẖaram bẖulāvaṇā. ||1|| rahā▫o.

 

(Bin-u) without (boojhey = understanding) being aware of Divine virtues and commands, – one tends to fall prey to vices and – experiences (sabh) all types of (dukh-u) distress; this (dukh-u) pain is (kamaavna) earned, i.e. is a result of one’s own deeds.

S/he acts in (haumai) ego and (bhulaavana) goes astray (bharam-i) in delusion – that s/he is not accountable for deeds – such a person keeps (aavai = comes) being born and (jaaey = goes) dying – and is unable to unite with the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੂੰ ਗੁਰਮੁਖਿ ਰਖਣਹਾਰੁ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥ ਮੇਲਹਿ ਤੁਝਹਿ ਰਜਾਇ ਸਬਦੁ ਕਮਾਈਐ ॥੨॥

Ŧūʼn gurmukẖ rakẖaṇhār har nām ḏẖi▫ā▫ī▫ai.  Melėh ṯujẖėh rajā▫e sabaḏ kamā▫ī▫ai. ||2||

 

(Gurmukh-i) those who follow the guru, they (dhiaaeeai) pay attention to (har-i naam-u) Divine virtues and commands and (too’n) You the Almighty (rakhanhaar-u) protect them – from vices in life, and rebirth on death.

You, at (tujhah-i) Your (rajaaey) will, (meylah-i) unite with Yourself those who (kamaaeeai) carry out (sabad-u = word) the guru’s directions – of living by Divine virtues and commands. 2.

 

ਤੂੰ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਆਪਿ ਦੇਹਿ ਸੁ ਪਾਈਐ ॥ ਤੂ ਦੇਖਹਿ ਥਾਪਿ ਉਥਾਪਿ ਦਰਿ ਬੀਨਾਈਐ ॥੩॥

Ŧūʼn kar kar vekẖėh āp ḏėh so pā▫ī▫ai.  Ŧū ḏekẖėh thāp uthāp ḏar bīnā▫ī▫ai. ||3||

 

(Too’n) You (kar-i kar-i) create all and (veykhah-i) watch them (aap-i) Yourself; and what You (deyh-i) give them (s-u) that they (paaeeaai) get, i.e. their destinies are decided by You based on their deeds.

Keeping everyone (dar-i = place) under Your (beenaaeeai) sight, (too) You (deykhah-i) watch and decide whether (thaap-i) to accept to unite with You or (uthaap-i = destroy) push back to be reborn. 3.

 

ਦੇਹੀ ਹੋਵਗਿ ਖਾਕੁ ਪਵਣੁ ਉਡਾਈਐ ॥ ਇਹੁ ਕਿਥੈ ਘਰੁ ਅਉਤਾਕੁ ਮਹਲੁ ਨ ਪਾਈਐ ॥੪॥

Ḏehī hovag kẖāk pavaṇ udā▫ī▫ai.  Ih kithai gẖar a▫uṯāk mahal na pā▫ī▫ai. ||4||

 

On death, (deyhi) the body (hovag-i) shall become (khaak-u) dust and (pavan-u = air) the soul (uddaaeeai) shall fly away.

Then (kithai) where shall (ih-u) this (ghar-u) house or (autaak-u = living room) meeting place be, i.e. one leaves the world empty-handed; they also do not have the qualification to (paaeeai) get to (mahal-u) the Almighty, i.e. those who do not follow the guru do not find peace here and in the hereafter. 4.

 

ਦਿਹੁ ਦੀਵੀ ਅੰਧ ਘੋਰੁ ਘਬੁ ਮੁਹਾਈਐ ॥ ਗਰਬਿ ਮੁਸੈ ਘਰੁ ਚੋਰੁ ਕਿਸੁ ਰੂਆਈਐ ॥੫॥

Ḏihu ḏīvī anḏẖ gẖor gẖab muhā▫ī▫ai.  Garab musai gẖar cẖor kis rū▫ā▫ī▫ai. ||5||

 

For one who ignores Divine commands it is (andh ghor-u) pitch dark (deyhu deevi) in broad daylight and his/her (ghab-u) belongings are (muhaaeeai) plundered, i.e. s/he becomes oblivious of Naam within enticed by temptations.

S/he (musai) is robbed (garab-i) by pride, (chor-u) the thief (ghar-u = house) within; (kis-u) to whom does then s/he (rooaaeeai = cry) complain? 5.

 

ਗੁਰਮੁਖਿ ਚੋਰੁ ਨ ਲਾਗਿ ਹਰਿ ਨਾਮਿ ਜਗਾਈਐ ॥ ਸਬਦਿ ਨਿਵਾਰੀ ਆਗਿ ਜੋਤਿ ਦੀਪਾਈਐ ॥੬॥

Gurmukẖ cẖor na lāg har nām jagā▫ī▫ai.  Sabaḏ nivārī āg joṯ ḏīpā▫ī▫ai. ||6||

 

(Gurmukh-i) one who follows the guru (jagaaeeai = awake) remains vigilant (naam-i = by Naam) by awareness of virtues and commands of (har-i) the Almighty, and no (chor = thief) vices can (laag-i = touch) tempt him/her.

(Sabad-i) the guru’s teachings are like the cool (jot) light of (deepaaeeai = lamp) the moon; they (nivaari = do away) quench (aag-i) the fire – of vices like jealousy and craving. 6.

 

ਲਾਲੁ ਰਤਨੁ ਹਰਿ ਨਾਮੁ ਗੁਰਿ ਸੁਰਤਿ ਬੁਝਾਈਐ ॥ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮੁ ਜੇ ਗੁਰਮਤਿ ਪਾਈਐ ॥੭॥

Lāl raṯan har nām gur suraṯ bujẖā▫ī▫ai.  Saḏā rahai nihkām je gurmaṯ pā▫ī▫ai. ||7||

 

Awareness of Naam of (har-i) the Almighty is valuable like (laal-u, ratan-u) precious stones; it is there within and (bujhaaeeai) is recognised (surat-i) by consciousness (gur-i) created by the guru.

(Jey) if one (paaeeaai) receives (gurmat-i) the guru’s counsel, then s/he (rahai) remains (nihkam-u) free of desire, i.e. lives by Naam which keeps one at peace and contented with the efforts s/he puts in. 7.

 

ਰਾਤਿ ਦਿਹੈ ਹਰਿ ਨਾਉ ਮੰਨਿ ਵਸਾਈਐ ॥ ਨਾਨਕ ਮੇਲਿ ਮਿਲਾਇ ਜੇ ਤੁਧੁ ਭਾਈਐ ॥੮॥੨॥੪॥

Rāṯ ḏihai har nā▫o man vasā▫ī▫ai.  Nānak mel milā▫e je ṯuḏẖ bẖā▫ī▫ai. ||8||2||4||

 

We should (vasaaeeai = cause to dwell) keep (naau) Naam (mann-i) in mind (raat-i) night and (dihai) day.

And pray, says Guru Nanak: O Almighty, (jey) if (tudh-u) You (bhaaeeai) be pleased, kindly (meyl-i) lead me to the guru who (milaaey) can unite me with You. 8. 2. 4.

 

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ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਮਨਹੁ ਨ ਨਾਮੁ ਵਿਸਾਰਿ ਅਹਿਨਿਸਿ ਧਿਆਈਐ ॥ ਜਿਉ ਰਾਖਹਿ ਕਿਰਪਾ ਧਾਰਿ ਤਿਵੈ ਸੁਖੁ ਪਾਈਐ ॥੧॥

Sūhī mėhlā 1.  Manhu na nām visār ahinis ḏẖi▫ā▫ī▫ai.  Ji▫o rākẖahi kirpā ḏẖār ṯivai sukẖ pā▫ī▫ai. ||1||

 

Composition of the first Guru in Raga Soohi. We should not (visaar-i) forget Naam or Divine virtues and commands, (manhu) from the mind and (dhiaeeai) pay attention to it (ahinis-i) day and night – at every step.

(Jio) whatever way the Almighty (raakhah-i) keeps, (kirpa dhaar-i) in IT’s kindness, we should (paaeeai = obtain) feel (sukh-u) happy (tivai) that way, i.e. be happy with Divine will. 1.

 

ਮੈ ਅੰਧੁਲੇ ਹਰਿ ਨਾਮੁ ਲਕੁਟੀ ਟੋਹਣੀ ॥ ਰਹਉ ਸਾਹਿਬ ਕੀ ਟੇਕ ਨ ਮੋਹੈ ਮੋਹਣੀ ॥੧॥ ਰਹਾਉ ॥

Mai anḏẖule har nām lakutī tohṇī.  Raha▫o sāhib kī tek na mohai mohṇī. ||1|| rahā▫o.

 

For (andhuley = blind) ignorant (mai) me, Naam is (tohani) the probe (lakutti) stick, i.e. Naam is the guide for my life, the way the probe-stick is for blind person.

If I (rahau) live with (tteyk) support of (sahib) the Master, then (mohni) the seductress cannot (mohai) entice, i.e. with awareness of Naam one does not succumb to temptations. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਹ ਦੇਖਉ ਤਹ ਨਾਲਿ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਭਾਲਿ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥੨॥

Jah ḏekẖ▫a▫u ṯah nāl gur ḏekẖāli▫ā.  Anṯar bāhar bẖāl sabaḏ nihāli▫ā. ||2||

 

The Almighty was (deykhaalia) shown to me within (gur-i) by the guru, now (jah) wherever (d-ekhau) I look I find IT (naal-i) with me (tah) there.

(Bhaal-i) having searched (antar-i) within and (baahar-i) without, I finally (nihaala) saw IT (sabad-i = with word) with the guru’s guidance. 2.

 

ਸੇਵੀ ਸਤਿਗੁਰ ਭਾਇ ਨਾਮੁ ਨਿਰੰਜਨਾ ॥ ਤੁਧੁ ਭਾਵੈ ਤਿਵੈ ਰਜਾਇ ਭਰਮੁ ਭਉ ਭੰਜਨਾ ॥੩॥

Sevī saṯgur bẖā▫e nām niranjanā.  Ŧuḏẖ bẖāvai ṯivai rajā▫e bẖaram bẖa▫o bẖanjnā. ||3||

 

I (sevi = serve) remember and practice (naam-u) virtues and commands of (niranjana) the impeccable Almighty (bhaaey = by will of) as taught by (satigur) the true guru.

I am happy with Your (rajaaey) will as it (bhaavai) pleases (tudh-u) You, o Almighty (bhanjna) destroyer of (bharam-u) doubt about Your omnipresence, and (bhau) the fear, i.e. one who sees You with him/her, has no fear. 3.

 

ਜਨਮਤ ਹੀ ਦੁਖੁ ਲਾਗੈ ਮਰਣਾ ਆਇ ਕੈ ॥ ਜਨਮੁ ਮਰਣੁ ਪਰਵਾਣੁ ਹਰਿ ਗੁਣ ਗਾਇ ਕੈ ॥੪॥

Janmaṯ hī ḏukẖ lāgai marṇā ā▫e kai.  Janam maraṇ parvāṇ har guṇ gā▫e kai. ||4||

 

(Dukh-u) distress (laagai) afflicts one (janmat hi) immediately on birth, because (marna = death) one becomes conscious inevitability of death (aaey kai = on coming) as soon as one is born.

(Janam-u) birth and (maran-u) death are both (parvaan-u = acceptable) successful (gaaey kai = by singing) by praising and emulating (gun) virtues of (har-i) the Almighty, i.e. on is at peace in life and unites with the Creator on death. 4.

 

ਹਉ ਨਾਹੀ ਤੂ ਹੋਵਹਿ ਤੁਧ ਹੀ ਸਾਜਿਆ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪਿ ਸਬਦਿ ਨਿਵਾਜਿਆ ॥੫॥

Ha▫o nāhī ṯū hovėh ṯuḏẖ hī sāji▫ā.  Āpe thāp uthāp sabaḏ nivāji▫ā. ||5||

 

(Hau) I (naahi) am not imperishable but (too) You (hovah-i) are eternal; (tudh-u) You (hi) alone (saajiaa) created everything.

You (aap-e) Your-self (thaap-i = establish) create and (uthaap-i) destroy; one who lives (sabad-i) by the guru’s teachings is (nivaajiaa) is given the honor – to unite with You. 5.

 

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ਦੇਹੀ ਭਸਮ ਰੁਲਾਇ ਨ ਜਾਪੀ ਕਹ ਗਇਆ ॥ ਆਪੇ ਰਹਿਆ ਸਮਾਇ ਸੋ ਵਿਸਮਾਦੁ ਭਇਆ ॥੬॥

Ḏehī bẖasam rulā▫e na jāpī kah ga▫i▫ā.  Āpe rahi▫ā samā▫e so vismāḏ bẖa▫i▫ā. ||6||

 

When the soul leaves it causes (deyhi) the body (rulaaey) to roll (bhasam) in dust, but it is not (jaapi) known (kah) where the soul (gaiaa) goes.

But (aapey = self) the Almighty (rahiaa samaaey) is present everywhere; (so) that (bhaiaa) is (vismaad-u) awesome. 6.

 

ਤੂੰ ਨਾਹੀ ਪ੍ਰਭ ਦੂਰਿ ਜਾਣਹਿ ਸਭ ਤੂ ਹੈ ॥ ਗੁਰਮੁਖਿ ਵੇਖਿ ਹਦੂਰਿ ਅੰਤਰਿ ਭੀ ਤੂ ਹੈ ॥੭॥

Ŧūʼn nāhī parabẖ ḏūr jāṇėh sabẖ ṯū hai.  Gurmukẖ vekẖ haḏūr anṯar bẖī ṯū hai. ||7||

 

O (prabh) Almighty, (too’n) You are (naahi) not (door-i) far; You are present everywhere watching, and (jaanah-i) know (sabh) everything (too hai) Yourself.

(Gurmukh-i) one who follows the guru’s teachings (veykh-i) sees You (hadoor-i) present with him/her; and (too hai) You are present (bhi) also (antar-i) within. 7.

 

ਮੈ ਦੀਜੈ ਨਾਮ ਨਿਵਾਸੁ ਅੰਤਰਿ ਸਾਂਤਿ ਹੋਇ ॥ ਗੁਣ ਗਾਵੈ ਨਾਨਕ ਦਾਸੁ ਸਤਿਗੁਰੁ ਮਤਿ ਦੇਇ ॥੮॥੩॥੫॥

Mai ḏījai nām nivās anṯar sāʼnṯ ho▫e.  Guṇ gāvai Nānak ḏās saṯgur maṯ ḏe▫e. ||8||3||5||

 

Please (deejai = give) make my mind (nivaas-u) the abode of (naam) Divine virtues and commands so that my (antar-i) inner-self (saant-i hoey) is at peace,

as it (gaavai) praises and emulates (gun) Divine virtues, (dey-i = given) as per (mat-i) counsel of (satigur) the true guru, says (daas-u = servant) humble Nanak. 8. 3. 5.