SGGS pp 560-562, Vaddhans M: 4, Shabads 1-3.

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਘਰੁ ੧                   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 4 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

Composition of (mahla 4) the fourth Guru in Rag Vaddhans, (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.

ਸੇਜ ਏਕ ਏਕੋ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਰਾਵੇ ਸੁਖ ਸਾਗਰੁ ॥੧॥

Sej ek eko parabẖ ṯẖākur.  Gurmukẖ har rāve sukẖ sāgar. ||1||

One who has (eyk = one) single-minded (seyj = bed) devotion to (eyko) the One (prabh-u) Almighty (tthaakur-u) Master,

and (gurmukh-i) follows the guru’s guidance, – finds the Master within and (raavey) enjoys company of (har-i) the Almighty, who is (saagar-u = ocean) the source of (sukh) comforts. 1.

ਮੈ ਪ੍ਰਭ ਮਿਲਣ ਪ੍ਰੇਮ ਮਨਿ ਆਸਾ ॥ ਗੁਰੁ ਪੂਰਾ ਮੇਲਾਵੈ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਹਉ ਵਾਰਿ ਵਾਰਿ ਆਪਣੇ ਗੁਰੂ ਕਉ ਜਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Mai parabẖ milaṇ parem man āsā.  Gur pūrā melāvai merā parīṯam ha▫o vār vār āpṇe gurū ka▫o jāsā. ||1|| rahā▫o.

My (man-i) mind (preym) loves, and (aasa = hope) yearns for, (milan) meeting, i.e. experiencing, (prabh) Almighty within.

(Poora) the perfect guru can (melaavai) help me find (meyra) my (preetam-u) Beloved; I shall (vaar vaar jaasa = be sacrifice) do anything (kau) for/at the bidding of (apaney) my guru – so that I may find the Master. 1.

(Rahaau) dwell on this and contemplate.

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ਮੈ ਅਵਗਣ ਭਰਪੂਰਿ ਸਰੀਰੇ ॥ ਹਉ ਕਿਉ ਕਰਿ ਮਿਲਾ ਅਪਣੇ ਪ੍ਰੀਤਮ ਪੂਰੇ ॥੨॥

Mai avgaṇ bẖarpūr sarīre.  Ha▫o ki▫o kar milā apṇe parīṯam pūre. ||2||

(Mai) my (sareerey = body) being is (bharpoorey) full of (avgan) faults.

Then (kio kar-i) how can (hau) I hope (milaa = meet) to be accepted by (apaney) my (preetam) Beloved who is (poorey) perfect in virtues? 2.

ਜਿਨਿ ਗੁਣਵੰਤੀ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਪਾਇਆ ॥ ਸੇ ਮੈ ਗੁਣ ਨਾਹੀ ਹਉ ਕਿਉ ਮਿਲਾ ਮੇਰੀ ਮਾਇਆ ॥੩॥

Jin guṇvanṯī merā parīṯam pā▫i▫ā.  Se mai guṇ nāhī ha▫o ki▫o milā merī mā▫i▫ā. ||3||

Those souls who (paaia) find (preetam-u) the One beloved (meyra = mine) of all, they (gunvanti) have virtues, i.e. that is why the Master likes them.

(Mai) I (naahi) do not have (sey) those (gun) virtues; so (kio) how can I (milaa = meet) be accepted by IT, (meyri) my (maaiaa) mother? – Please guide me. 3.

ਹਉ ਕਰਿ ਕਰਿ ਥਾਕਾ ਉਪਾਵ ਬਹੁਤੇਰੇ ॥ ਨਾਨਕ ਗਰੀਬ ਰਾਖਹੁ ਹਰਿ ਮੇਰੇ ॥੪॥੧॥

Ha▫o kar kar thākā upāv bahuṯere.  Nānak garīb rākẖo har mere. ||4||1||

I have (thaaka) got tired (kar-i kar-i) making (bahuteyrey) numerous (upaav) efforts, but failed to find the Master within.

I am (gareeb = poor) helpless, please be kind and (raakhahu) keep me with You, o Master, says the fourth Nanak. 4. 1.

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ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਸੁੰਦਰੁ ਮੈ ਸਾਰ ਨ ਜਾਣੀ ॥ ਹਉ ਹਰਿ ਪ੍ਰਭ ਛੋਡਿ ਦੂਜੈ ਲੋਭਾਣੀ ॥੧॥

vad▫hans mėhlā 4.  Merā har parabẖ sunḏar mai sār na jāṇī.  Ha▫o har parabẖ cẖẖod ḏūjai lobẖāṇī. ||1||

Composition of the fourth Guru in Raag Vaddhans. (Meyra) my (har-i) Almighty (prabh-u) Master is (sundar-u = handsome) the embodiment of virtues, but (mai) I have not (jaani) realized IT’s (saar) worth.

And (chhodd-i) forsaking (har-i prabh) the Almighty Master, I (lobhaani) am enamoured of (doojai = second) others, i.e. instead of trying to emulate IT’s virtues (hau) I worship gods/goddesses or engage in rituals. 1.

ਹਉ ਕਿਉ ਕਰਿ ਪਿਰ ਕਉ ਮਿਲਉ ਇਆਣੀ ॥ ਜੋ ਪਿਰ ਭਾਵੈ ਸਾ ਸੋਹਾਗਣਿ ਸਾਈ ਪਿਰ ਕਉ ਮਿਲੈ ਸਿਆਣੀ ॥੧॥ ਰਹਾਉ ॥

Ha▫o ki▫o kar pir ka▫o mila▫o i▫āṇī.  Jo pir bẖāvai sā sohagaṇ sā▫ī pir ka▫o milai si▫āṇī. ||1|| rahā▫o.

(Kio kar-i) how can (iaani) an ignorant person like (hau) me (milau = meet) be acceptable (kau) to (pir = spouse) the Master.

Only (jo) one who (bhaavai) is pleasing to (pir) the spouse, (saaee) that (sohgan-i) fortunate woman (milai = meets) is united (kau) with (pir) the spouse. 1.

(Rahaau) dwell on this and contemplate.

ਮੈ ਵਿਚਿ ਦੋਸ ਹਉ ਕਿਉ ਕਰਿ ਪਿਰੁ ਪਾਵਾ ॥ ਤੇਰੇ ਅਨੇਕ ਪਿਆਰੇ ਹਉ ਪਿਰ ਚਿਤਿ ਨ ਆਵਾ ॥੨॥

Mai vicẖ ḏos ha▫o ki▫o kar pir pāvā.  Ŧere anek pi▫āre ha▫o pir cẖiṯ na āvā. ||2||

I have (dos) faults (vich-i) in (mai) me; (kio kar-i) how can then I (paava = obtain) be accepted by (pir-u) the Almighty-spouse.? O Almighty, there are (aneyk) numerous persons (piaarey) dear (teyrey = your) to You; that is why (hau) I do not (aava) come (chit-i) to Your mind – do not receive Your grace.

ਜਿਨਿ ਪਿਰੁ ਰਾਵਿਆ ਸਾ ਭਲੀ ਸੁਹਾਗਣਿ ॥ ਸੇ ਮੈ ਗੁਣ ਨਾਹੀ ਹਉ ਕਿਆ ਕਰੀ ਦੁਹਾਗਣਿ ॥੩॥

Jin pir rāvi▫ā sā bẖalī suhāgaṇ.  Se mai guṇ nāhī ha▫o ki▫ā karī ḏuhāgaṇ. ||3||

(Jin-i) the soul which (raaviaa) enjoys the company of (pir-u) the Almighty-spouse, (sa = that) she is (bhali = good) truly (suhagaan-i) fortunate.

(Mai) I do not have (sey) those (gun) virtues – which make the wife likeable to the spouse – (kiaa) what should (hau) I, (duhaagan-i) the unfortunate soul-wife do? – I do not know what to do. 3.

ਨਿਤ ਸੁਹਾਗਣਿ ਸਦਾ ਪਿਰੁ ਰਾਵੈ ॥ ਮੈ ਕਰਮਹੀਣ ਕਬ ਹੀ ਗਲਿ ਲਾਵੈ ॥੪॥

Niṯ suhāgaṇ saḏā pir rāvai.  Mai karamhīṇ kab hī gal lāvai. ||4||

(Suhaagan-i) the fortunate wife who has the husband with her, i.e. the soul-wife who lives by virtues and commands of the Almighty; she (sadaa) ever (ravai) enjoys the company of her (pir-u) Almighty-spouse, within.

I wonder if IT shall (kab hi) ever (gal-i laavai = embrace) accept me? 4.

ਤੂ ਪਿਰੁ ਗੁਣਵੰਤਾ ਹਉ ਅਉਗੁਣਿਆਰਾ ॥ ਮੈ ਨਿਰਗੁਣ ਬਖਸਿ ਨਾਨਕੁ ਵੇਚਾਰਾ ॥੫॥੨॥

Ŧū pir guṇvanṯā ha▫o a▫oguṇi▫ārā.  Mai nirguṇ bakẖas Nānak vecẖārā. ||5||2||

O my (pir-u = spouse) Beloved Master, (too) You are (gunvanta) virtuous but (hau) I am (auguniaara) full of faults.

Please (bakhas-i) forgive – the faults and accept – (beychaara) this hapless Fourth Nanak – the seeker. 5. 2.

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Note: The soul yearns to unite with its source, the Creator, but does not know to how to achieve it and needs to ask the true guru for guidance. The soul is described as a wife who yearns for the Almighty-husband. The wife adorns herself to be attractive to the husband, similarly the human being engages in many methods like recitations, chantings, rituals, idol worship and so on. But the Almighty is pleased only by conducting ourselves according to Hukam, i.e. living by Divine commands with the guru’s guidance, says the fourth Guru in this Shabad.

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 4 gẖar 2      Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the fourth Guru in Raag Vaddhans, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Master who may be known with the true guru’s grace.

ਮੈ ਮਨਿ ਵਡੀ ਆਸ ਹਰੇ ਕਿਉ ਕਰਿ ਹਰਿ ਦਰਸਨੁ ਪਾਵਾ ॥ ਹਉ ਜਾਇ ਪੁਛਾ ਅਪਨੇ ਸਤਗੁਰੈ ਗੁਰ ਪੁਛਿ ਮਨੁ ਮੁਗਧੁ ਸਮਝਾਵਾ ॥

Mai man vadī ās hare ki▫o kar har ḏarsan pāvā.  Ha▫o jā▫e pucẖẖā apne saṯgurai gur pucẖẖ man mugaḏẖ samjẖāvā.

(Mai) I have (vaddi = big) strong (aas) yearning to be with You, o (harey) Almighty; I contemplate (kio kar-i) how to (darsan paava = obtain sight) find You, my (har-i) Almighty Master.

I realize that I should (jaey) go and (puchhaa) ask (apney = own) my (satgurai) true guru for guidance; and then (samjhaava) educate my (mugadh-u = foolish) ignorant (man-u) mind with (puchh-i = asking) what the guru tells, i.e. would lead life guided by the guru to receive Your acceptance.

ਭੂਲਾ ਮਨੁ ਸਮਝੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਏ ॥ ਨਾਨਕ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਮੇਰਾ ਪਿਆਰਾ ਸੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੧॥

Bẖūlā man samjẖai gur sabḏī har har saḏā ḏẖi▫ā▫e.  Nānak jis naḏar kare merā pi▫ārā so har cẖarṇī cẖiṯ lā▫e. ||1||

When (bhoola) the straying (man-u) mind (samjhai = understands) is educated (sabdi = word) with the guru’s teachings, it (sadaa) ever (dhiaaey) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of the Almighty.

(Jis-u) one on whom (meyra) my (piaara) dear Master (nadar-i karey) bestows grace, (so) that person (laaey) places (chit-u) the mind at (charni) to the feet of, i.e. lives in obedience, to (har-i) the Almighty, says fourth Nanak. 1.

Note: A wife wears makeup to please her husband; similarly people perform rituals hoping to please the Almighty. But in both cases it is good conduct which makes one likeable. This is the context of the next stanza.

ਹਉ ਸਭਿ ਵੇਸ ਕਰੀ ਪਿਰ ਕਾਰਣਿ ਜੇ ਹਰਿ ਪ੍ਰਭ ਸਾਚੇ ਭਾਵਾ ॥ ਸੋ ਪਿਰੁ ਪਿਆਰਾ ਮੈ ਨਦਰਿ ਨ ਦੇਖੈ ਹਉ ਕਿਉ ਕਰਿ ਧੀਰਜੁ ਪਾਵਾ ॥

Ha▫o sabẖ ves karī pir kāraṇ je har parabẖ sācẖe bẖāvā.  So pir pi▫ārā mai naḏar na ḏekẖai ha▫o ki▫o kar ḏẖīraj pāvā.

(Hau) I (veys kar-i = wear attire) adorn myself (sabh-i) in all ways, i.e. perform all types of rituals and worships, (jey) just in case by doing that I (bhaava) am liked by (saachey) the eternal (har-i) Almighty (prabh-u) Master.

But (piaara) the dear (so = that) Almighty (pir-u) husband does not (deykhai = see) bestow IT’s (nadar-i) grace on me; (kio kar-i) how can (hau) I (paava) obtain (dheeraj-u = patience) comfort.

ਜਿਸੁ ਕਾਰਣਿ ਹਉ ਸੀਗਾਰੁ ਸੀਗਾਰੀ ਸੋ ਪਿਰੁ ਰਤਾ ਮੇਰਾ ਅਵਰਾ ॥ ਨਾਨਕ ਧਨੁ ਧੰਨੁ ਧੰਨੁ ਸੋਹਾਗਣਿ ਜਿਨਿ ਪਿਰੁ ਰਾਵਿਅੜਾ ਸਚੁ ਸਵਰਾ ॥੨॥

Jis kāraṇ ha▫o sīgār sīgārī so pir raṯā merā avrā.  Nānak ḏẖan ḏẖan ḏẖan sohagaṇ jin pir rāvi▫aṛā sacẖ savrā. ||2||

The Master, (kaaran-i) for (jis-u) whose (kaaran) sake (hau) I (seegaari) adorn myself with (seegaar-u = makeup) rituals, (so) that (pir-u) husband (meyra) of mine (rataa = imbued) loves (avra = others) something else – obedience, not rituals.

(Dhan-u) blessed is that (sohgaan-i) fortunate soul-wife, (jin-i) who (raaviarra) enjoys the company of, i.e. experiences within, (sach-u) the Eternal (savraa = handsome) virtuous (pir-u) Almighty-spouse, says fourth Nanak. 2.

ਹਉ ਜਾਇ ਪੁਛਾ ਸੋਹਾਗ ਸੁਹਾਗਣਿ ਤੁਸੀ ਕਿਉ ਪਿਰੁ ਪਾਇਅੜਾ ਪ੍ਰਭੁ ਮੇਰਾ ॥

Ha▫o jā▫e pucẖẖā sohāg suhāgaṇ ṯusī ki▫o pir pā▫i▫aṛā parabẖ merā.

(Hau) I (jaaey) go and (puchhaa) ask (suhaagan-i) the fortunate wives who have (sohaag) husband, “(kio) how did (tusi) you (paaiarra) find (prabh-u) the Master (meyra = my) of all?

ਮੈ ਊਪਰਿ ਨਦਰਿ ਕਰੀ ਪਿਰਿ ਸਾਚੈ ਮੈ ਛੋਡਿਅੜਾ ਮੇਰਾ ਤੇਰਾ ॥ ਸਭੁ ਮਨੁ ਤਨੁ ਜੀਉ ਕਰਹੁ ਹਰਿ ਪ੍ਰਭ ਕਾ ਇਤੁ ਮਾਰਗਿ ਭੈਣੇ ਮਿਲੀਐ ॥ ਆਪਨੜਾ ਪ੍ਰਭੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਨਾਨਕ ਜੋਤਿ ਜੋਤੀ ਰਲੀਐ ॥੩॥

Mai ūpar naḏar karī pir sācẖai mai cẖẖodi▫aṛā merā ṯerā. Sabẖ man ṯan jī▫o karahu har parabẖ kā iṯ mārag bẖaiṇe milī▫ai.  Āpnaṛā parabẖ naḏar kar ḏekẖai Nānak joṯ joṯī ralī▫ai. ||3||

Answer: (Saachai) the Eternal (pir-u) Almighty-spouse (kari) bestowed (nadir-i) grace and (mai) I (chhoddiarra) gave up thinking of (meyra) mine and (teyra) thine, i.e. the distinction between myself and others, acknowledging the Almighty’s presence in all.

One should (karahu = make) surrender (sabh-u) everything including (man) mind, (tan-u) body and (jeeo) life, i.e. humbly live by Divine virtues and commands in thought, word and deed; the Master (mileeai) is found by walking on (it-u) this (marag-i) path, (bhainey) o sister – my companions in holy congregation.

Then (prabh-u) the Master (aapnarra = own) of all (kar-i deykhai = casts sight) bestows (nadar-i) grace, and (joti) the soul (raleeai) merges (jot-i) in the Supreme Soul, says fourth Nanak. 3.

ਜੋ ਹਰਿ ਪ੍ਰਭ ਕਾ ਮੈ ਦੇਇ ਸਨੇਹਾ, ਤਿਸੁ ਮਨੁ ਤਨੁ ਅਪਣਾ ਦੇਵਾ ॥ ਨਿਤ ਪਖਾ ਫੇਰੀ ਸੇਵ ਕਮਾਵਾ ਤਿਸੁ ਆਗੈ ਪਾਣੀ ਢੋਵਾਂ ॥

Jo har parabẖ kā mai ḏe▫e sanehā ṯis man ṯan apṇā ḏevā.  Niṯ pakẖā ferī sev kamāvā ṯis āgai pāṇī dẖovāʼn.

(Jo) anyone who (dey-i) gives (mai) me (saneyha) the message (ka) of (har-i prabh) the Almighty Master i.e. makes me aware of Naam, I shall (deyva = give) make offering of (aapna) my (man-u) mind and (tan-u) body, i.e. shall respect and follow, (tis-u) that person. 

I shall (kamaava) carry out his/her (seyv = service) bidding and (nit) ever (pheyri) wave (pakhaa) fan and (paani = water, ddhova = carry) bring water for him/her, i.e. place my being at his/her disposal, serving in every way, out of gratitude.

ਨਿਤ ਨਿਤ ਸੇਵ ਕਰੀ ਹਰਿ ਜਨ ਕੀ ਜੋ ਹਰਿ ਹਰਿ ਕਥਾ ਸੁਣਾਏ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਗੁਰ ਸਤਿਗੁਰੁ ਪੂਰਾ ਨਾਨਕ ਮਨਿ ਆਸ ਪੁਜਾਏ ॥੪॥

Niṯ niṯ sev karī har jan kī jo har har kathā suṇā▫e.  Ḏẖan ḏẖan gurū gur saṯgur pūrā Nānak man ās pujā▫e. ||4||

I shall (nit nit) forever (seyv kari) serve (jan) a servant, i.e. one who lives by Divine virtues and commands, of (har-i) the Almighty, and (jo) who (sunaaey = tells) makes me aware of (kathaa = discourse) directions of (har-i har-i) the Almighty.

(Dhan-u dhann-u) praise-worthy is (poora) the perfect (satigur-u) true guru, who (pujaaey) helps fulfil (aas-i) aspiration (man-i) of the mind – to find the Master, says fourth Nanak. 4.

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ਗੁਰੁ ਸਜਣੁ ਮੇਰਾ ਮੇਲਿ ਹਰੇ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਾ ॥ ਗੁਰ ਸਤਿਗੁਰ ਪਾਸਹੁ ਹਰਿ ਗੋਸਟਿ ਪੂਛਾਂ ਕਰਿ ਸਾਂਝੀ ਹਰਿ ਗੁਣ ਗਾਵਾਂ ॥

Gur sajaṇ merā mel hare jiṯ mil har nām ḏẖi▫āvā.  Gur saṯgur pāshu har gosat pūcẖẖāʼn kar sāʼnjẖī har guṇ gāvāʼn.

O (harey) Almighty, please (meyl-i = cause to meet) lead me to the (gur-u sajan-u) guru-friend, (mil-i = meeting) by whose guidance I may (dhiaava = pay attention) live in obedience to (naam-u) commands of You, (har-i) the Almighty – have Naam as guide for life. 

I would (poochhaa’n) ask (paasahu) from (satiguru) the true guru to (kar-i saanjhi) share (gosatt-i = conversation) instructions given to the soul by (har-i) the Almighty – which I have forgotten; I shall (gaavaa-n = sing) recount, and learn to emulate, (har-i gun) Divine virtues.

ਗੁਣ ਗਾਵਾ ਨਿਤ ਨਿਤ ਸਦ ਹਰਿ ਕੇ ਮਨੁ ਜੀਵੈ ਨਾਮੁ ਸੁਣਿ ਤੇਰਾ ॥ ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥

Guṇ gāvā niṯ niṯ saḏ har ke man jīvai nām suṇ ṯerā.  Nānak jiṯ velā visrai merā su▫āmī ṯiṯ velai mar jā▫e jī▫o merā. ||5||

When I (nit nit) for ever (gaava = sing) praise (gun) virtues of the Master, and (sun-i) listen to them, the mind (jeevai = revived) is rejuvenated.

But (veyla) the moment (jit-u) when (meyra) my (suaami) Master (visrai) is forgotten, (tit-u) that instant (meyra) my (jeeo) mind (mar-i jaaey) dies – withers being overtaken by vices. 5.

ਹਰਿ ਵੇਖਣ ਕਉ ਸਭੁ ਕੋਈ ਲੋਚੈ ਸੋ ਵੇਖੈ ਜਿਸੁ ਆਪਿ ਵਿਖਾਲੇ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਮੇਰਾ ਪਿਆਰਾ ਸੋ ਹਰਿ ਹਰਿ ਸਦਾ ਸਮਾਲੇ ॥

Har vekẖaṇ ka▫o sabẖ ko▫ī locẖai so vekẖai jis āp vikẖāle.  Jis no naḏar kare merā pi▫ārā so har har saḏā samāle.

(Sabh-u koee) every one (lochai) yearns (kau) to (veykhan) see the Almighty, but only (so) that person (veykhai) sees, (jis-u) whom the Master (aap-i) IT-self (vikhaaley) shows, i.e. awareness of Divine virtues is obtained by Divine grace through living by Naam.

One (jis no) whom (meyra) my (piaara) dear Master (karey) bestows (nadir-i) grace, (so) s/he (sadaa) ever (samaaley = takes care of) keeps in mind – virtues and commands of – (har-i har-i) the Almighty.

ਸੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਦਾ ਸਦਾ ਸਮਾਲੇ ਜਿਸੁ ਸਤਗੁਰੁ ਪੂਰਾ ਮੇਰਾ ਮਿਲਿਆ ॥ ਨਾਨਕ ਹਰਿ ਜਨ ਹਰਿ ਇਕੇ ਹੋਏ ਹਰਿ ਜਪਿ ਹਰਿ ਸੇਤੀ ਰਲਿਆ ॥੬॥੧॥੩॥

So har har nām saḏā saḏā samāle jis saṯgur pūrā merā mili▫ā.  Nānak har jan har ike ho▫e har jap har seṯī rali▫ā. ||6||1||3||

(Jis-u) one who (miliaa) finds/follows (meyra = my) the (poora) perfect (satguru-u) true guru (so) that person (sadaa sadaa) forever (samaaley) keeps in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty – as guide for life.

(Jap-i) by this remembrance/obedience, the seeker (raliaa) merges (seyti) with the Almighty, and then (har-i jan) the seeker of the Almighty and (har-i) the Almighty (hoey) become (ikey) one, says the fourth Guru. 6. 1. 3.