SGGS pp 773-775, Soohi M: 4, Chhants 1-3.

 

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੪ ਛੰਤ ਘਰੁ ੧   ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 4 cẖẖanṯ gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Soohi, (chhant) song of love for the Almighty, (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: This Shabad describes the process of an Indian wedding whereby the groom comes to the bride’s place to wed her. This is metaphor to describe how the process of union of the soul with the Creator should be perceived. The union is facilitated with the soul-bride following the guru’s guidance. This Shabad precedes one of Laavaa by which Anand Kaaraj or the Sikh wedding is conducted.

 

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇ ਅਵਗਣ ਵਿਕਣਾ ਗੁਣ ਰਵਾ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ਗੁਰਬਾਣੀ ਨਿਤ ਨਿਤ ਚਵਾ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Saṯgur purakẖ milā▫e avgaṇ vikṇā guṇ ravā bal rām jī▫o.  Har har nām ḏẖi▫ā▫e gurbāṇī niṯ niṯ cẖavā bal rām jī▫o.

 

O (jeeo) revered (raam) Almighty, I (bal-i = am sacrifice) adore You; please (milaaey = cause to meet) lead me to (purakh-u) the great (satigur-u) the true guru (avgan = opposite of virtues) vices may be (vikney = sold) given up and I (ravaa = remember) keep in mind (gun) Divine virtues – and emulate them.

I shall (dhaiaaey) keep in mind (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands by (nit nit) forever (chavaa) uttering (gurbaani) words of, i.e. as guided by, the guru.

 

ਗੁਰਬਾਣੀ ਸਦ ਮੀਠੀ ਲਾਗੀ ਪਾਪ ਵਿਕਾਰ ਗਵਾਇਆ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਭਉ ਭਾਗਾ ਸਹਜੇ ਸਹਜਿ ਮਿਲਾਇਆ ॥

Gurbāṇī saḏ mīṯẖī lāgī pāp vikār gavā▫i▫ā.  Ha▫umai rog ga▫i▫ā bẖa▫o bẖāgā sėhje sahj milā▫i▫ā.

 

One who (sad) ever (laagi) finds (gurbaani) words of the guru (meetthee = sweet) agreeable, s/he (gavaaiaa = loses) gives up (paap) transgressions and (vikaar) vices.

His/her (rog-u) affliction of (haumai = ego) acting by self-will (gaiaa) goes – s/he follows the guru and does not commit transgressions; his/her (bhau) fear of retribution for any transgression (bhaaga = runs) is obviated; s/he (sahjey) easily (milaaiaa) attains (sahj) poise – through living by Naam.

 

ਕਾਇਆ ਸੇਜ ਗੁਰ ਸਬਦਿ ਸੁਖਾਲੀ ਗਿਆਨ ਤਤਿ ਕਰਿ ਭੋਗੋ ॥ ਅਨਦਿਨੁ ਸੁਖਿ ਮਾਣੇ ਨਿਤ ਰਲੀਆ ਨਾਨਕ ਧੁਰਿ ਸੰਜੋਗੋ ॥੧॥

Kā▫i▫ā sej gur sabaḏ sukẖālī gi▫ān ṯaṯ kar bẖogo.  An▫ḏin sukẖ māṇe niṯ ralī▫ā Nānak ḏẖur sanjogo. ||1||

 

(Kaaiaa) the body and (seyj = bed) mind become (sukhali) comfortable/pleasant, i.e. one enjoys presence of the Almighty within, (sabad-i = with word) with teachings (gur) of the guru; and (kar-i bhogo = consummates) experiences the Almighty within with (giaan) awareness of (tat-i) the essence, i.e. virtues of the Master.

The mind is then (andin-u = day after day) always at (sukh-u) peace and (nit) ever (maaney raleeaa = makes merry) joyful; this (sanjogo) incidence is preordained (dhur-i = from source) by the Creator, says fourth Nanak. 1.

 

ਸਤੁ ਸੰਤੋਖੁ ਕਰਿ ਭਾਉ ਕੁੜਮੁ ਕੁੜਮਾਈ ਆਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਸੰਤ ਜਨਾ ਕਰਿ ਮੇਲੁ ਗੁਰਬਾਣੀ ਗਾਵਾਈਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Saṯ sanṯokẖ kar bẖā▫o kuṛam kuṛmā▫ī ā▫i▫ā bal rām jī▫o.  Sanṯ janā kar mel gurbāṇī gāvā▫ī▫ā bal rām jī▫o.

 

(Sat-u) truthfulness and (santokh-u = contentment) willing obedience to Divine commands by the soul-bride (kar-i) makes the mind (bhaau) likeable and (kurram-u) the Almighty-groom (aaiaa) comes asking for (kurrmaai) engagement, i.e. hand of the soul-bride – the Almighty loves the souls who have these qualities.

God motivates (sant = saintly, janaa = people) the seekers, (kar-i = make, meyl-i = meeting) to get together – in holy congregation, and (gaavaaeeaaa = cause to sing) sing (gurbani) the guru’s words – of praising the Almighty.

 

ਬਾਣੀ ਗੁਰ ਗਾਈ ਪਰਮ ਗਤਿ ਪਾਈ ਪੰਚ ਮਿਲੇ ਸੋਹਾਇਆ ॥ ਗਇਆ ਕਰੋਧੁ ਮਮਤਾ ਤਨਿ ਨਾਠੀ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇਆ ॥
Baṇī gur gā▫ī param gaṯ pā▫ī pancẖ mile sohā▫i▫ā.  Ga▫i▫ā karoḏẖ mamṯā ṯan nāṯẖī pakẖand bẖaram gavā▫i▫ā.

 

One who (gaaee) sings (baani) words of (gur) the guru to praise the Almighty, (paaee) attains (param) the supreme (gat-i) state – of being free of vices; when one (miley) joins (panch = selected persons) the holy congregation, s/he practices Naam – virtues and commands of the Almighty – and (sohaaiaa = look good) becomes likeable by the Almighty.

(Krodh-u) anger (gaiaa) leaves, (mamta) attachment to the world-play (tan-i = body) by that person (naatthee = runs) ends; (paakhandd-u) pretence and (bharam-u) doubt about omnipresence of the Almighty (gavaaiaa = lost) end.

 

ਹਉਮੈ ਪੀਰ ਗਈ ਸੁਖੁ ਪਾਇਆ ਆਰੋਗਤ ਭਏ ਸਰੀਰਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬ੍ਰਹਮੁ ਪਛਾਤਾ ਨਾਨਕ ਗੁਣੀ ਗਹੀਰਾ ॥੨॥

Ha▫umai pīr ga▫ī sukẖ pā▫i▫ā ārogaṯ bẖa▫e sarīrā.  Gur parsādī barahm pacẖẖāṯā Nānak guṇī gahīrā. ||2||

 

(Peer/peerr) pain resulting from – not following the guru – acting by (haumai = ego) self-will and committing transgressions (gaee) leaves and (sukh-u) peace is (paaiaa = obtained) experienced; (sareera) the body (bhaey) becomes (arogat) free of ailment, i.e. evil actions are given up.

This comes (parsaadi) with grace/guidance of the guru, and (brahm-u) the Creator who is (gaheera) profound (guni) in virtues, is (pachhaata) recognized within, i.e. comes to abide in such a mind. 2.

 

ਮਨਮੁਖਿ ਵਿਛੁੜੀ ਦੂਰਿ ਮਹਲੁ ਨ ਪਾਏ ਬਲਿ ਗਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਅੰਤਰਿ ਮਮਤਾ ਕੂਰਿ ਕੂੜੁ ਵਿਹਾਝੇ ਕੂੜਿ ਲਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Manmukẖ vicẖẖuṛī ḏūr mahal na pā▫e bal ga▫ī bal rām jī▫o.  Anṯar mamṯā kūr kūṛ vihājẖe kūṛ la▫ī bal rām jī▫o.

 

(Manmukh-i) a self-willed soul-woman – does not follow the guru -, (vichhurri = separated, door-i = far) is kept away and cannot (paaey) get to (mahal-u = palace) the Almighty; s/he (bal-i gaee = is burnt down) suffers – with the fire of craving and jealousy.

(Kar-i) because of (mamta) attachment to the world-play, i.e. transitory pleasures, she (vihaajey = buys) adopts (koorr-u) falsehood/pretention – as way of life; she is (laaee = taken) possessed (koorr-i) by falsehood.

 

ਕੂੜੁ ਕਪਟੁ ਕਮਾਵੈ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮਗੁ ਨ ਪਾਇਆ ॥ ਉਝੜ ਪੰਥਿ ਭ੍ਰਮੈ ਗਾਵਾਰੀ ਖਿਨੁ ਖਿਨੁ ਧਕੇ ਖਾਇਆ ॥

Kūṛ kapat kamāvai mahā ḏukẖ pāvai viṇ saṯgur mag na pā▫i▫ā.  Ujẖaṛ panth bẖarmai gāvārī kẖin kẖin ḏẖake kẖā▫i▫ā.

 

(Vin-u = without) by not following (satigur) the true guru, she does not (paaiaa = find) know (mag-u) the path to the Almighty; she (kamaavai) practices (koorr-u) falsehood and (kapatt-u) deceit/pretense, and (paavai) suffers (mahaa= great) terrible (dukh-u) distress – of being denied union with the Creator, and being reborn again and again.

(Gaavaari) the silly soul (bhramai) wanders (ujharr) on the wrong path and (khaaiaa = receives, dhakey = pushes) faces ignominy (khin-u khin-u) every moment, i.e. can never attain union with the Creator – and peace of mind.

 

ਆਪੇ ਦਇਆ ਕਰੇ ਪ੍ਰਭੁ ਦਾਤਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਏ ॥ ਜਨਮ ਜਨਮ ਕੇ ਵਿਛੁੜੇ ਜਨ ਮੇਲੇ ਨਾਨਕ ਸਹਜਿ ਸੁਭਾਏ ॥੩॥

Āpe ḏa▫i▫ā kare parabẖ ḏāṯā saṯgur purakẖ milā▫e.  Janam janam ke vicẖẖuṛe jan mele Nānak sahj subẖā▫e. ||3||

 

When (daata = giver) the beneficent (prabh-u) Almighty (daiaa karey) shows compassion, IT (milaaey) leads the soul-bride to (satigur-u) the true guru (purakh-u = all pervasive) the embodiment of the Almighty.

The Almighty (sahj-i subhaaey = as per IT’s nature) naturally (meyley) unites with IT-self (jan = people) those (vichhurrey) separated (janam janam) for numerous births– if they place themselves in Divine care/obedience, says fourth Nanak. 3.  

 

ਆਇਆ ਲਗਨੁ ਗਣਾਇ ਹਿਰਦੈ ਧਨ ਓਮਾਹੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਪੰਡਿਤ ਪਾਧੇ ਆਣਿ ਪਤੀ ਬਹਿ ਵਾਚਾਈਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Ā▫i▫ā lagan gaṇā▫e hirḏai ḏẖan omāhī▫ā bal rām jī▫o.  Pandiṯ pāḏẖe āṇ paṯī bahi vācẖā▫ī▫ā bal rām jī▫o.

 

(Ganaaey = calculate) after astrological calculations for (lagan-u) the auspicious time, i.e. when the Almighty so decides, IT (aaiaa) comes to wed/manifest within, and (dhan = wife) the soul-bride (omaaheeaa = enthused) is happy.

(Pandit) the priest and (paadhey = teachers) advisors (aan-i) are brought; they (bah-i) sit down (vaachaaeeaa) to read (pati/patri = horoscope) astrological details of the auspicious time for the wedding.

 

ਪਤੀ ਵਾਚਾਈ ਮਨਿ ਵਜੀ ਵਧਾਈ ਜਬ ਸਾਜਨ ਸੁਣੇ ਘਰਿ ਆਏ ॥ ਗੁਣੀ ਗਿਆਨੀ ਬਹਿ ਮਤਾ ਪਕਾਇਆ ਫੇਰੇ ਤਤੁ ਦਿਵਾਏ ॥
Paṯī vācẖā▫ī man vajī vaḏẖā▫ī jab sājan suṇe gẖar ā▫e.  Guṇī gi▫ānī bahi maṯā pakā▫i▫ā fere ṯaṯ ḏivā▫e.

 

(Jab) when it is (suney) heard that (saajan = friend) the groom (aaey) is coming (ghar-i) to the house (pati) the astrological details are (vaachaaee) read and time for the wedding announced.

(Guni = virtuous) the elders and (giaani) learned people (bah-i) sit down and (mataa = resolution, pakaaiaa = made) decide the time; then (tat-u) at that time (pheyrey = circumambulation) the wedding ceremony (divaaey) is performed.

 

ਵਰੁ ਪਾਇਆ ਪੁਰਖੁ ਅਗੰਮੁ ਅਗੋਚਰੁ ਸਦ ਨਵਤਨੁ ਬਾਲ ਸਖਾਈ ॥ ਨਾਨਕ ਕਿਰਪਾ ਕਰਿ ਕੈ ਮੇਲੇ ਵਿਛੁੜਿ ਕਦੇ ਨ ਜਾਈ ॥੪॥੧॥

var pā▫i▫ā purakẖ agamm agocẖar saḏ navṯan bāl sakẖā▫ī.  Nānak kirpā kar kai mele vicẖẖuṛ kaḏe na jā▫ī. ||4||1||

 

The bride (paaiaa) gets as (var-u) spouse, (purakh-u) the all-pervasive Almighty, who is (agamm-u) beyond reach/comprehension and (agochar-u) not perceived by the senses, is (navtan) young and has been (sakhaaee) companion (baal = from childhood) forever, i.e. the soul is united with the Creator.

IT (kirpa kar-i kai) graciously (meyley) unites the soul with IT-self and the bride is (kadey na) never (vichhurr-i jaaee) separated, i.e. a sincere devotee never forgets the Almighty, says fourth Nanak. 4. 1.

 

Note: The last stanza above describes the process in Indian weddings; for the soul the auspicious moment is when Akal Purakh is remembered in mind and the soul experiences the Almighty with it.

 

——————————————————-

 

Note:  This Shabad called Laavaa’n describes how the soul is united with the Creator. This process is used as a guide for the Sikh wedding ceremony called Anand Kaaraj or blessed practice. The soul is taken as the bride and the Almighty as the groom. Laav literally means circumambulation which the couple makes four times round the Sikh scripture Sri Guru Granth Sahib, while these four verses are read one by one.

 

ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Sūhī mėhlā 4.  Har pahilaṛī lāv parvirṯī karam driṛ▫ā▫i▫ā bal rām jī▫o.  Baṇī barahmā veḏ ḏẖaram ḏariṛĥu pāp ṯajā▫i▫ā bal rām jī▫o

 

Composition of the fourth Guru in Raga Soohi.  As (pahalrri) the first (laav) circumambulation or step to union/marriage, (har-i) the Almighty (drirraaia) creates firm commitment for (karam = deeds) duties of (parvirti = turning back from renunciation, karam = deeds) family life; I (bal-i = am sacrifice) adore (raam) the Almighty.

(Baani) words of the guru are for the Sikh what (veyd-u) knowledge is for Brahma; the Baani teaches to (drirrh-u) have firm commitment to (dharam) duties and (tajaaia) causes to give up (paap) transgressions.

              

ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥

Ḏẖaram ḏariṛĥu har nām ḏẖi▫āvahu simriṯ nām driṛ▫ā▫i▫ā.  Saṯgur gur pūrā ārāḏẖahu sabẖ kilvikẖ pāp gavā▫i▫ā.

 

(Drirrh-u) be committed to (dharm-u) the duties, (dhiaavh-u) remember (har-i) Divine (naam-u) commands, i.e. virtues and commands of the Almighty; (driraaiaa) with firm commitment (simrit-i) to remember (naam-u) Divine commands.

Remember and obey (gur) the great (poora) erfect Almighty (satigur-u) true guru; this causes (sabh-i) all (paap) transgressions (gavaaiaa = lost) to be avoided.

 

Page 774

 

ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥

Sahj anand ho▫ā vadbẖāgī man har har mīṯẖā lā▫i▫ā.  Jan kahai Nānak lāv pahilī ārambẖ kāj racẖā▫i▫ā. ||1||

 

(Vaddbhaagi) the fortunate person who does this (hoaa) obtains (sahj) poise (anand) enjoys bliss with and (meetthaa laaia = seems sweet) loves presence of (har-i har-i) the Almighty (man-i) in the mind.

(Pahili) the first Laav or step – is (aarambh-u = beginning, rachaaiaa = created) initiation of (kaaj-u = work) the process of marriage, says (jan-u) humble fourth Nanak. 1.

 

Note: The spiritual message of the first Laav: Learn to live by Naam or Divine virtues and commands, guided by the guru, for union of the soul with the Creator.

 

ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Har ḏūjṛī lāv saṯgur purakẖ milā▫i▫ā bal rām jī▫o.  Nirbẖa▫o bẖai man ho▫e ha▫umai mail gavā▫i▫ā bal rām jī▫o.

 

In (doojrri) the second Laav or step the Almighty (milaaiaa) enables to find (purakh-u = special person) the great (satigur-u) the true guru.

The guru creates (bhai = fear) respect for commands of (nirbhau = fearless – who is answerable to none) the Almighty, one (gavaaiaa = loses) gives up (mail-u = dirt) the vice of (haumai) ego.

 

ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥ ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥

Nirmal bẖa▫o pā▫i▫ā har guṇ gā▫i▫ā har vekẖai rām haḏūre.  Har āṯam rām pasāri▫ā su▫āmī sarab rahi▫ā bẖarpūre.

 

With (bhau = fear) respect/obedience of (nirmal-u = clean) the pristine Master (paaiaa = put in) in mind, and emulating Divine virtues, one sees (raam-u) the all-pervasive (har-i) Almighty Master ever (hadoorey) present with him/her.

(Har-i) the Almighty (suaami) Master (aatam = within) present within (pasaariaa = spread) created the universe and (rahiaa = remains, bharpoorey = filling) pervades (sarab) everywhere.

 

ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥ ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥

Anṯar bāhar har parabẖ eko mil har jan mangal gā▫e.  Jan Nānak ḏūjī lāv cẖalā▫ī anhaḏ sabaḏ vajā▫e. ||2||

 

(Mil-i = meeting) in the company of (jan = servants) the seekers of (har-i) the Almighty – in holy congregation – one sees (eko) only the One (har-i) Almighty (anatar-i) within (baahar-i) and outside, and sings (mangal) songs of joy on finding IT.

(Chalaai) with start of the second Laav or step, the Almighty is experienced by (vajaaey) playing of (anhad) continuous (sabad) celestial music within, says (jan) the humble fourth Nanak. 2.

 

ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
Har ṯījṛī lāv man cẖā▫o bẖa▫i▫ā bairāgī▫ā bal rām jī▫o.  Sanṯ janā har mel har pā▫i▫ā vadbẖāgī▫ā bal rām jī▫o.

 

In the third Laav or step, (man-i) the mind (bhaiaa = happens) develops (chaau) fondness, and (bairaageea) yearns, for the Master.

The Almighty is (paaiaa) found by those who are (vaddbhaageeaa) fortunate (meyl-u = gathering, sant janaa = saintly people) to join holy company/congregation.

 

ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥ ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥

Nirmal har pā▫i▫ā har guṇ gā▫i▫ā mukẖ bolī har baṇī.  Sanṯ janā vadbẖāgī pā▫i▫ā har kathī▫ai akath kahāṇī.

 

(Nirmal-u = clean) the pristine Almighty is found by (gaaiaa = singing) praising – and emulating – IT’s (gun) virtues and (boli) uttering (mukh-i) from the mouth, (har-i) the Master’s (baani) word – remembering Divine commands, as guide for life.

(Vaddbhaagi) the fortunate (sant janaa) seekers (paiaa) find the Master, i.e. become aware of Divine virtues and commands, and thus are able to (katheeai) describe (akath) the indescribable (kahaani = story) Divine Master virtues – who is not understood otherwise.

 

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥

Hirḏai har har har ḏẖun upjī har japī▫ai masṯak bẖāg jī▫o.  Jan Nānak bole ṯījī lāvai har upjai man bairāg jī▫o. ||3||

 

One (japeeai) remembers the Almighty when (bhaag-u = good fortune, mastak-i = on forehead) so destined; and then with (har-i har-i) the Master (hirdai) in mind, the seekers have (har-i = Divine, dhun-i = music) the celestial music (upji = manifests) playing in their minds, i.e. they connect with the Almighty.

(Teeji) the third Laav represents the stage when (bairaag-u) yearning for (har-i) the Almighty Master (upjai) develops, (bolai) says (jan-u) humble fourth Nanak. 3.

 

ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Har cẖa▫uthaṛī lāv man sahj bẖa▫i▫ā har pā▫i▫ā bal rām jī▫o.  Gurmukẖ mili▫ā subẖā▫e har man ṯan mīṯẖā lā▫i▫ā bal rām jī▫o.

 

(Chauthrri) the fourth Laav or step, is that of (paaiaa) attaining the Almighty which creates (sahj-u) poise – there is no more wandering – (man-i) of the mind.

The Almighty (paaiaa) is found with (subhaaey) pure love created by (gurmukh-i) the guru’s teachings in (man-i) the mind and (tan-i) body – the whole being loves IT.

 

ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥

Har mīṯẖā lā▫i▫ā mere parabẖ bẖā▫i▫ā an▫ḏin har liv lā▫ī.  Man cẖinḏi▫ā fal pā▫i▫ā su▫āmī har nām vajī vāḏẖā▫ī.

 

But this love comes at the deserved (bhaaiaa) pleasure of (prabh) the Master (meyrey = my) of all, and then one ever (laaee = places) keeps (liv) focus on (har-i) the Almighty (andin-u = daily) all the time.

(Phal-u = fruit) reward (chindia) wished by (man) the mind, namely (suaami) the Master IT-self, (paaiaa) is attained and the mind (vaji vaadhaaee = congratulated) feels joyous (naam-i) with virtues of (har-i) the Almighty in mind.

 

ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥

Har parabẖ ṯẖākur kāj racẖā▫i▫ā ḏẖan hirḏai nām vigāsī.  Jan Nānak bole cẖa▫uthī lāvai har pā▫i▫ā parabẖ avināsī. ||4||2||

 

(Har-i) the Almighty (prabh-i, tthaakur-i) Master had (rachaaiaa) initiated (kaaj) the wedding, i.e. union with the Almighty-husband takes place with Divine will and (dhan = woman) soul-bride (vigaasi) feels happy (naam-i) with Naam (hirdai) in mind – having discovered Divine virtues within.

The fourth and final Laav or step is of the soul (paaiaa) attaining (avinaasi) the eternal (har-i prabh-u) Almighty Master – the bride and groom are united and become wife and husband to ever live as two bodies but one spirit, (bolai) says (jan-u) humble fourth Nanak. 4. 2.

 

 

Note: The process of Laavaan may be summed up by taking the first and last line of each Laav, thus:

1. Commitment to family life is the beginning of the process.
2. The soul-bride receives guidance from the true guru; thus being aware of Divine virtues it connects with the Almighty-spouse, in the mind
3. The soul-bride develops fondness and longing for union with the Almighty-spouse.
4. The soul-bride unites with the Almighty-spouse and obtains (sahj) tranquility; looks to nowhere else any more. Conjugal union also takes place at the pleasure of the Almighty.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੪ ਘਰੁ ੨ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg sūhī cẖẖanṯ mėhlā 4 gẖar 2.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace.     Composition of the fourth Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 2) to be sung to the second beat. 

 

ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਹਿਰਦੈ ਰਸਨ ਰਸਾਏ ॥

Gurmukẖ har guṇ gā▫e.  Hirḏai rasan rasā▫e.

 

(Gurmuhkh-i) with the guru’s guidance, we should (gaaey = sing) praise – and emulate (gun) virtues of (har-i) the Almighty; and (rasaaey = seep) assimilate (rasan) the elixir (hirdai) in the mind, i.e. keep Divine virtues in mind.

 

ਹਰਿ ਰਸਨ ਰਸਾਏ ਮੇਰੇ ਪ੍ਰਭ ਭਾਏ ਮਿਲਿਆ ਸਹਜਿ ਸੁਭਾਏ ॥ ਅਨਦਿਨੁ ਭੋਗ ਭੋਗੇ ਸੁਖਿ ਸੋਵੈ ਸਬਦਿ ਰਹੈ ਲਿਵ ਲਾਏ ॥

Har rasan rasā▫e mere parabẖ bẖā▫e mili▫ā sahj subẖā▫e.  An▫ḏin bẖog bẖoge sukẖ sovai sabaḏ rahai liv lā▫e.

 

One who (rasan rasaaey = assimilates elixir) keeps in mind virtues of (har-i) the Almighty, s/he (bhaaey) is dear to (prabh) the Master (meyrey = my) of all, and (miliaa) merges in IT (sahj subhaaey) naturally. 

S/e (andin-u = daily) ever (rahai) remains (laa-e = place, liv = focus) focused on, and (bhog = consummation, bhogai = enjoys) experiences the Almighty within, (sabad-i) through teachings of the guru; s/he (sovai) sleeps (sukh-i) in comfort, i.e. is at peace in life.

 

ਵਡੈ ਭਾਗਿ ਗੁਰੁ ਪੂਰਾ ਪਾਈਐ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਏ ॥ ਸਹਜੇ ਸਹਜਿ ਮਿਲਿਆ ਜਗਜੀਵਨੁ ਨਾਨਕ ਸੁੰਨਿ ਸਮਾਏ ॥੧॥
vadai bẖāg gur pūrā pā▫ī▫ai an▫ḏin nām ḏẖi▫ā▫e.  Sėhje sahj mili▫ā jagjīvan Nānak sunn samā▫e. ||1||

 

(Poora) the perfect guru (paaeeai) is found with (vaddai) good (bhaag-i) good fortune; with his guidance one (andin-u = everyday) ever (dhiaaey) pays attention to (naam-u) Divine virtues and commands.

(Jagjeevan-u = life of the world/creatures) the Creator (miliaa) is found by remaining (sahj-i) in poise, and one (samaaey) merges (sunn-i = in numbed/unaffected by environment) the ever-steady Almighty, says fourth Nanak. 1.

 

ਸੰਗਤਿ ਸੰਤ ਮਿਲਾਏ ॥ ਹਰਿ ਸਰਿ ਨਿਰਮਲਿ ਨਾਏ ॥

Sangaṯ sanṯ milā▫e.  Har sar nirmal nā▫e.

 

One whom the Almighty (milaaey = causes to meet) leads (sangat-i) to the company of (sant) saints, i.e. holy congregation, they (naaey) bathe (nirmal-i) in the clean (sar-i) pool of virtues of (har-i) the Almighty, i.e. praises and emulates Divine virtues.

 

ਨਿਰਮਲਿ ਜਲਿ ਨਾਏ ਮੈਲੁ ਗਵਾਏ ਭਏ ਪਵਿਤੁ ਸਰੀਰਾ ॥ ਦੁਰਮਤਿ ਮੈਲੁ ਗਈ ਭ੍ਰਮੁ ਭਾਗਾ ਹਉਮੈ ਬਿਨਠੀ ਪੀਰਾ ॥

Nirmal jal nā▫e mail gavā▫e bẖa▫e paviṯ sarīrā.  Ḏurmaṯ mail ga▫ī bẖaram bẖāgā ha▫umai binṯẖī pīrā.

Ḏurmaṯ mail ga▫ī bẖaram bẖāgā ha▫umai binṯẖī pīrā.

 

S/he (naaey) bathes (nirmal-i) in clean (jal-i) water and (gavaaey = loses) washes off (mail-u) dirt – of vices; his/her (sareera) body (bhaey) becomes (pavit-u = pure) clean, i.e. s/he praises and lives by Divine virtues and commands and his/her mind is rid of all evil.

(Mail-u) the dirt of (durmat-i) evil thoughts (gaee) leaves the mind, (bhram-u) doubt – about omnipresence of the Almighty – (bhaaga) is dispelled and (peera/peerra = pain) distress caused by (haumai = ego) acting against Divine commands (bintthi/binsi = destroyed) is obviated.

 

ਨਦਰਿ ਪ੍ਰਭੂ ਸਤਸੰਗਤਿ ਪਾਈ ਨਿਜ ਘਰਿ ਹੋਆ ਵਾਸਾ ॥

Naḏar parabẖū saṯsangaṯ pā▫ī nij gẖar ho▫ā vāsā.

 

(Satsangat-i) the holy congregation is (paaee = found) joined (nadar-i) with grace of (praboo) the Almighty and (vaasa = living) being (nij = own, ghar-i = in home) in a steady state (hoaaa) attained, i.e. one is absorbed in the Almighty, where the soul belongs.

 

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ਹਰਿ ਮੰਗਲ ਰਸਿ ਰਸਨ ਰਸਾਏ ਨਾਨਕ ਨਾਮੁ ਪ੍ਰਗਾਸਾ ॥੨॥

Har mangal ras rasan rasā▫e Nānak nām pargāsā. ||2||

 

When one (ras-i) relishes (rasan) the elixir of Naam, s/he (mangal = song of joy) happily (rasaa-e = seep) assimilates (naam-u) virtues of (har-i) the Almighty, his/her mind (pragaasa) is enlightened, says fourth Nanak. 2.

 

ਅੰਤਰਿ ਰਤਨੁ ਬੀਚਾਰੇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਿਆਰੇ ॥

Anṯar raṯan bīcẖāre.  Gurmukẖ nām pi▫āre.

 

One who (beechaarey) contemplates (ratan-u = jewel) the valuable Naam (antar-i) within (gurmukh-i) guided by the guru, s/he (piaar-e) loves Naam, i.e. lovingly practices Naam – lives by Divine virtues and commands.

 

ਹਰਿ ਨਾਮੁ ਪਿਆਰੇ ਸਬਦਿ ਨਿਸਤਾਰੇ ਅਗਿਆਨੁ ਅਧੇਰੁ ਗਵਾਇਆ ॥ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਘਰ ਮੰਦਰ ਸੋਹਾਇਆ ॥

Har nām pi▫āre sabaḏ nisṯāre agi▫ān aḏẖer gavā▫i▫ā.  Gi▫ān parcẖand bali▫ā gẖat cẖānaṇ gẖar manḏar sohā▫i▫ā.

 

One who, (sabad-i = with the word) guided by the guru, (gavaaiaa = loses) banishes (adheyr-u/andheyra) darkness of the mind due to (agiaan) ignorance i.e. being oblivious of the Almighty under influence of temptations in the world-play, s/he (piaarey = loves) practices Naam of (har-i) the Almighty, and (nistaarey = swims across the night/life) gets across the world-ocean.

(Giaan-u) awareness of Naam (baliaa) shines (prachandd) bright to give (chaanan-u) light (ghatt-i) within, and (ghar, mandar = house) the mind (sohaaiaa) feels good.

 

ਤਨੁ ਮਨੁ ਅਰਪਿ ਸੀਗਾਰ ਬਣਾਏ ਹਰਿ ਪ੍ਰਭ ਸਾਚੇ ਭਾਇਆ ॥ ਜੋ ਪ੍ਰਭੁ ਕਹੈ ਸੋਈ ਪਰੁ ਕੀਜੈ ਨਾਨਕ ਅੰਕਿ ਸਮਾਇਆ ॥੩॥

Ŧan man arap sīgār baṇā▫e har parabẖ sācẖe bẖā▫i▫ā.  Jo parabẖ kahai so▫ī par kījai Nānak ank samā▫i▫ā. ||3||

 

When the soul-woman (arap-i = offering) dedicates (tan-u = body) deeds and (man-u = mind) thoughts to the Almighty (banaaey = makes, she (seegaar = adornment) adorns herself to (bhaaiaa) be pleasing to (saachey) the Eternal (har-i prabh) Almighty Master.

(Jo) whatever (prabh-u) the Master (kahai) tells, (soee) that she does (par-u) well; and (samaaiaa) is taken into (ank-i) embrace, i.e. is accepted by the Almighty for union, says fourth Nanak. 3.

 

ਹਰਿ ਪ੍ਰਭਿ ਕਾਜੁ ਰਚਾਇਆ ॥ ਗੁਰਮੁਖਿ ਵੀਆਹਣਿ ਆਇਆ ॥

Har parabẖ kāj racẖā▫i▫ā.  Gurmukẖ vī▫āhaṇ ā▫i▫ā.

 

(Har-i) the Almighty (prabh-i) Master (rachaaia) initiates (kaaj-u) the wedding process, i.e. Almighty IT-self motivates the human being on the path to IT-self.

And IT-self (aaiaa) comes (veeaahan-i) to wed the soul-woman (gurmukh-i) who follows the guru, i.e. the Almighty seeks to unite the Gurmukhs with IT.

 

ਵੀਆਹਣਿ ਆਇਆ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਇਆ ਸਾ ਧਨ ਕੰਤ ਪਿਆਰੀ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਮੰਗਲ ਗਾਏ ਹਰਿ ਜੀਉ ਆਪਿ ਸਵਾਰੀ ॥

vī▫āhaṇ ā▫i▫ā gurmukẖ har pā▫i▫ā sā ḏẖan kanṯ pi▫ārī.  Sanṯ janā mil mangal gā▫e har jī▫o āp savārī.

 

The Almighty (aaiaa = comes, veeaahan-i = to wed) seeks to unite that soul-woman (gurmukh-i) who follows the guru; (sa) that (dhan) soul-woman is (piaari = dear) approved by (kant) the Almighty Spouse she (paaiaa) gets (har-i) the Almighty as Spouse.

(Jeeo) the revered (har-i) Almighty (aap-i) IT-self (savaari = transformed) made her virtuous; (sant janaa = saints) the seekers (gaaey) sing (mangal) songs of joy on arrival of, i.e. on finding, the Almighty within.

 

ਸੁਰਿ ਨਰ ਗਣ ਗੰਧਰਬ ਮਿਲਿ ਆਏ ਅਪੂਰਬ ਜੰਞ ਬਣਾਈ ॥ ਨਾਨਕ ਪ੍ਰਭੁ ਪਾਇਆ ਮੈ ਸਾਚਾ ਨਾ ਕਦੇ ਮਰੈ ਨ ਜਾਈ ॥੪॥੧॥੩॥

Sur nar gaṇ ganḏẖarab mil ā▫e apūrab jañ baṇā▫ī.  Nānak parabẖ pā▫i▫ā mai sācẖā nā kaḏe marai na jā▫ī. ||4||1||3||

 

(Sur-i nar) the gods, (gan) their servants and their (gandharb) singers (aaey) come (mil-i) together and (baanaaee) make (apoorab = unlike before) an unprecedented (janjn) wedding party, i.e. they are all happy to see the bride who follows the guru.

(Mai) I (paaiaa) got (saacha) the Eternal (prabh-u) Master – as the spouse who – (na kadey) never (marai) dies nor (jaaee = goes) abandons the soul-wife, i.e. there is no more separation of the Gurmukh soul from the Almighty, says fourth Nanak. 4. 1. 3.