SGGS pp 777-778, Soohi M: 5, Chhants 1-2.

 

ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੫ ਘਰੁ ੧  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī cẖẖanṯ mėhlā 5 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth 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/guidance.

 

Note: We human beings get attached to objects of pleasures and relations deeming that they would be with us forever. However they are transitory and certainly do not accompany to the hereafter. Even those who observe spiritual discipline start considering themselves special as if they have found God. The fifth Guru says in this Shabad that these are fallacies. We should be humble, obey the guru and follow the example of the seekers of the Almighty to be acceptable to the Master.

 

ਸੁਣਿ ਬਾਵਰੇ ਤੂ ਕਾਏ ਦੇਖਿ ਭੁਲਾਨਾ ॥ ਸੁਣਿ ਬਾਵਰੇ ਨੇਹੁ ਕੂੜਾ ਲਾਇਓ ਕੁਸੰਭ ਰੰਗਾਨਾ ॥

Suṇ bāvre ṯū kā▫e ḏekẖ bẖulānā.  Suṇ bāvre nehu kūṛā lā▫i▫o kusambẖ rangānā.

 

(Sun-i) listen o (baavrey = crazy) unmindful person, (kaaey) why are (too) you (bhulaana) misled (deykh-i = seeing) accepting things – at their face value.

Listen o unmindful person, you (laaiao) develop (neyhu) attachment to (kooorra = false) impermanent things like (rangaana) the color of (kusambh) the safflower – whose bright color is attractive but fades fast, i.e. you get attached to wealth, relatives, status and so on which are all transitory.

 

ਕੂੜੀ ਡੇਖਿ ਭੁਲੋ ਅਢੁ ਲਹੈ ਨ ਮੁਲੋ ਗੋਵਿਦ ਨਾਮੁ ਮਜੀਠਾ ॥ ਥੀਵਹਿ ਲਾਲਾ ਅਤਿ ਗੁਲਾਲਾ ਸਬਦੁ ਚੀਨਿ ਗੁਰ ਮੀਠਾ ॥

Kūṛī dekẖ bẖulo adẖ lahai na mulo goviḏ nām majīṯẖā.  Thīvėh lālā aṯ gulālā sabaḏ cẖīn gur mīṯẖā.

 

You (bhulo) are misled (ddeykh-i/deykh-i) seeing (koorri) impermanent things/relations, which are worth (addh-u = half a shell) a pittance and will not fetch any (mulo) price – they are of no value when account of deeds is taken in Divine court; on the other hand practice of (naam-u) Divine virtues and commands is like (majeettha) a fast color, i.e. this wealth lasts with the soul in life and accompanies to the hereafter.

(Cheen-i) understand and obey (meettha = sweet) lovable (sabad-u = word) teachings of (gur) the guru; your face (theevah-i) will acquire (at-i) very deep (laala) red colour like that of (gulaala/guley laala) the flower of deep red color,– metaphor for love and spiritual accomplishment – you shall obtain acceptance by the Almighty.

 

ਮਿਥਿਆ ਮੋਹਿ ਮਗਨੁ ਥੀ ਰਹਿਆ ਝੂਠ ਸੰਗਿ ਲਪਟਾਨਾ ॥ ਨਾਨਕ ਦੀਨ ਸਰਣਿ ਕਿਰਪਾ ਨਿਧਿ ਰਾਖੁ ਲਾਜ ਭਗਤਾਨਾ ॥੧॥

Mithi▫ā mohi magan thī rahi▫ā jẖūṯẖ sang laptānā.  Nānak ḏīn saraṇ kirpā niḏẖ rākẖ lāj bẖagṯānā. ||1||

 

The human being (thee rahiaa) remains (magan-u) engrossed (moh-i) in attachment (sang-i) with (mithiaa = false) transitory pleasures, and (lapttaana) clings (sang-i) with (jhootth = false) impermanent things/relations.

O Almighty, You are (nidh-i) the treasure of (kirpa) mercy; (deen = poor) humble fifth Nanak – the seeker – has placed himself (saran-i) in Your care and obedience; please (raakh-u) protect (laaj) the honor of Your (bhagtaana) devotee. 1.

                            
ਸੁਣਿ ਬਾਵਰੇ ਸੇਵਿ ਠਾਕੁਰੁ ਨਾਥੁ ਪਰਾਣਾ ॥ ਸੁਣਿ ਬਾਵਰੇ ਜੋ ਆਇਆ ਤਿਸੁ ਜਾਣਾ ॥

Suṇ bāvre sev ṯẖākur nāth parāṇā.  Suṇ bāvre jo ā▫i▫ā ṯis jāṇā.

 

(Sun-i) listen o (baavrey) un-mindful person, (seyv-i = serve) obey commands given to the soul before birth by (tthaakur-u, naath) the Master, (praana = of life) the Creator.

Listen o unmindful person, (jo) whosoever (aaiaa) is born, (tis-u) that has (jaana = go) to die – so do not develop attachment to the world-play.

 

ਨਿਹਚਲੁ ਹਭ ਵੈਸੀ ਸੁਣਿ ਪਰਦੇਸੀ ਸੰਤਸੰਗਿ ਮਿਲਿ ਰਹੀਐ ॥ ਹਰਿ ਪਾਈਐ ਭਾਗੀ ਸੁਣਿ ਬੈਰਾਗੀ ਚਰਣ ਪ੍ਰਭੂ ਗਹਿ ਰਹੀਐ ॥

Nihcẖal habẖ vaisī suṇ parḏesī saṯsang mil rahī▫ai.  Har pā▫ī▫ai bẖāgī suṇ bairāgī cẖaraṇ parabẖū gėh rahī▫ai.

 

(Sun-i) listen o (pardeysi = alien) guest in this world – you belong elsewhere and have to leave; what you think will (nihchal-u = un-shakable/eternal) be with you forever – and because of that forget God -, (habh) all that (vaisi = shall go) shall be left behind on death; so (raheeai) we should be (santsang-i) in company of saints – the holy congregation – to learn how to make this life successful by way of attaining union with the Almighty.

(Sun-i) listen, you (bairaagi) yearn for the Almighty, but remember, (har-i) the Almighty (paaeeai) is found (bhaagi) by good fortune based on good deeds, therefore (raheeai) keep (gah-i) holding to (charan) the feet of, i.e. ever be in obedience to, (prabhu) the Almighty Master.

 

ਏਹੁ ਮਨੁ ਦੀਜੈ ਸੰਕ ਨ ਕੀਜੈ ਗੁਰਮੁਖਿ ਤਜਿ ਬਹੁ ਮਾਣਾ ॥ ਨਾਨਕ ਦੀਨ ਭਗਤ ਭਵ ਤਾਰਣ ਤੇਰੇ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਾ ॥੨॥

Ėhu man ḏījai sank na kījai gurmukẖ ṯaj baho māṇā.  Nānak ḏīn bẖagaṯ bẖav ṯāraṇ ṯere ki▫ā guṇ ākẖ vakẖāṇā. ||2||

 

(Deejai = give) dedicate (ehu) this (man-u = mind) human birth to God – and do not (keejai = do) have (sank) doubt about efficacy of living in obedience of Divine commands; (gurmuhk-i) follow the guru and (taj-i) give up (bahu = great) the big (maana) pride you have, i.e. humbly obey the Almighty.

And supplicate: O Almighty You (taaran = ferry) take (deen = poor) the humble (bhagat) devotees across (bhav = world) the world-ocean; (kiaa) what all (gun) virtues of Yours can I (vakhaana = say) describe – please keep me as acceptable to You. 2.

 

ਸੁਣਿ ਬਾਵਰੇ ਕਿਆ ਕੀਚੈ ਕੂੜਾ ਮਾਨੋ ॥ ਸੁਣਿ ਬਾਵਰੇ ਹਭੁ ਵੈਸੀ ਗਰਬੁ ਗੁਮਾਨੋ ॥

Suṇ bāvre ki▫ā kīcẖai kūṛā māno.  Suṇ bāvre habẖ vaisī garab gumāno.

 

(Sun-i) listen o (baavrey) unmindful person, (kia) why do you (keechai = do) have (koorra) false (maano) pride – remember you shall perish one day.

Listen o un-mindful person, (habh-u) all your (garab-u, gumaano) pride (vaisi) shall go – on death, or even earlier, because you yourself, and everything you are proud of, is perishable.

 

ਨਿਹਚਲੁ ਹਭ ਜਾਣਾ ਮਿਥਿਆ ਮਾਣਾ ਸੰਤ ਪ੍ਰਭੂ ਹੋਇ ਦਾਸਾ ॥ ਜੀਵਤ ਮਰੀਐ ਭਉਜਲੁ ਤਰੀਐ ਜੇ ਥੀਵੈ ਕਰਮਿ ਲਿਖਿਆਸਾ ॥

Nihcẖal habẖ jāṇā mithi▫ā māṇā sanṯ parabẖū ho▫e ḏāsā.  Jīvaṯ marī▫ai bẖa▫ojal ṯarī▫ai je thīvai karam likẖi▫āsā.

 

(Habh) all that you deem (nihchal-u = unshakable/eternal) lasting (jaana) shall go, so (maana) pride is (mithiaa) false; (hoey) be (daasa) a servant/follower of (sant) seekers of (prabhoo) the Almighty.

It is by (mareeai) dying (jeevat) while alive, i.e. giving up pride like a dead person, that one (tareeai = swim) gets across (bhav-jal) the world-ocean, if this (theevai) is so (likhiaasa) written (karam-i) in destiny – based on deeds.

 

ਗੁਰੁ ਸੇਵੀਜੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਜਿਸੁ ਲਾਵਹਿ ਸਹਜਿ ਧਿਆਨੋ ॥ ਨਾਨਕੁ ਸਰਣਿ ਪਇਆ ਹਰਿ ਦੁਆਰੈ ਹਉ ਬਲਿ ਬਲਿ ਸਦ ਕੁਰਬਾਨੋ ॥੩॥

Gur sevījai amriṯ pījai jis lāvėh sahj ḏẖi▫āno.  Nānak saraṇ pa▫i▫ā har ḏu▫ārai ha▫o bal bal saḏ kurbāno. ||3||

 

We should (seyveejai = serve) follow the guru, and as taught by him, (peejai) drink (amrit-u) nectar, i.e. live by Naam or Divine virtues and commands, by (jis-u) which one (laavah-i = places) achieves (dhiaana) focus on Naam (sahj-i) effortlessly.

Learning this from the guru, fifth Nanak (paiaa) has sought (saran-i) sanctuary (duaarai = at the door) of (har-i) the Almighty and (sad) ever (bal-i bal-i, kurbaano = is sacrifice) submits to IT. 3.

 

ਸੁਣਿ ਬਾਵਰੇ ਮਤੁ ਜਾਣਹਿ ਪ੍ਰਭੁ ਮੈ ਪਾਇਆ ॥ ਸੁਣਿ ਬਾਵਰੇ ਥੀਉ ਰੇਣੁ ਜਿਨੀ ਪ੍ਰਭੁ ਧਿਆਇਆ ॥

Suṇ bāvre maṯ jāṇėh parabẖ mai pā▫i▫ā.  Suṇ bāvre thī▫o reṇ jinī parabẖ ḏẖi▫ā▫i▫ā.

 

(Sun-i) listen o (baavrey) unmindful person, (mat-u) do not (jaanh-i = consider) think (mai = I) you have (paaiaa) found (prabh-u) the Almighty – and be proud.

Listen o unmindful person, (theeo) be (reyn) dust of the feet, i.e. give up ego and follow the example, of those (jini) who (dhiaaiaa = pay attention to) live by virtues and commands of (prabh-u) the Almighty – to find IT.

 

ਜਿਨਿ ਪ੍ਰਭੁ ਧਿਆਇਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ਵਡਭਾਗੀ ਦਰਸਨੁ ਪਾਈਐ ॥ ਥੀਉ ਨਿਮਾਣਾ ਸਦ ਕੁਰਬਾਣਾ ਸਗਲਾ ਆਪੁ ਮਿਟਾਈਐ ॥

Jin parabẖ ḏẖi▫ā▫i▫ā ṯin sukẖ pā▫i▫ā vadbẖāgī ḏarsan pā▫ī▫ai.  Thī▫o nimāṇā saḏ kurbāṇā saglā āp mitā▫ī▫ai.

 

Those (jin-i) who (dhiaaiaa = pay attention to) live by virtues and commands of (prabh-u) the Almighty, (tin-i) they (paaiaa) attain (sukh-u) peace; it is (vaddbhaagi) with good fortune that (darsan-u = sight/meeting, paaeeai = obtain) one meets those seekers – and follows their example.

For this, one should (theeo) be (ni-maana = without pride) humble, (sad) ever (kurbaana = sacrifice) submit to their guidance, and (mittaaeeai) efface (aap-u = self) ego (sagla) totally.

 

ਓਹੁ ਧਨੁ ਭਾਗ ਸੁਧਾ ਜਿਨਿ ਪ੍ਰਭੁ ਲਧਾ ਹਮ ਤਿਸੁ ਪਹਿ ਆਪੁ ਵੇਚਾਇਆ ॥ ਨਾਨਕ ਦੀਨ ਸਰਣਿ ਸੁਖ ਸਾਗਰ ਰਾਖੁ ਲਾਜ ਅਪਨਾਇਆ ॥੪॥੧॥

Oh ḏẖan bẖāg suḏẖā jin parabẖ laḏẖā ham ṯis pėh āp vecẖā▫i▫ā.  Nānak ḏīn saraṇ sukẖ sāgar rākẖ lāj apnā▫i▫ā. ||4||1||

 

(Ohu) that person (jin-i) who (ladhaa) finds (prabh-u) the Almighty is (dhan-u) blessed with (sudhaa = pure) good (bhaag) fortune; (ham) I shall have (aap-u) the self (veychaaeeai) sold (pah-i) to (tis-u = that) him/her – become his/her slave, i.e. totally submit the self to him/her.

O Almighty, You are (saagar) the ocean of (sukh)  comforts, i.e. the source of solace; (deen) humble fifth Nanak has placed himself in Your (saran-i) care; please (raakh-u) preserve (laaj) the honor of (apanaaiaa = own) Your servant – and therefore Your own, says fifth Nanak. 4. 1.

 

—————————————————

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਹਰਿ ਚਰਣ ਕਮਲ ਕੀ ਟੇਕ ਸਤਿਗੁਰਿ ਦਿਤੀ ਤੁਸਿ ਕੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Sūhī mėhlā 5.  Har cẖaraṇ kamal kī tek saṯgur ḏiṯī ṯus kai bal rām jī▫o.

 

Composition of the fifth Guru in Raga Soohi. (Satigur-i) the true guru (tus-i kai = being pleased) was pleased (diti = gave) to give (tteyk-u) support of (kamal) lotus (charan) feet, i.e. to impart awareness of virtues and commands, of (har-i) the Almighty as guide for life; I (bal-i = am sacrifice) have fully submitted myself to (jeeo) the revered (raam) the all-pervasive Master. 

 

Page 778

 

ਹਰਿ ਅੰਮ੍ਰਿਤਿ ਭਰੇ ਭੰਡਾਰ ਸਭੁ ਕਿਛੁ ਹੈ ਘਰਿ ਤਿਸ ਕੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Har amriṯ bẖare bẖandār sabẖ kicẖẖ hai gẖar ṯis kai bal rām jī▫o.

 

(Bhanddaar) the storehouses of (har-i) the Almighty are (bharey) filled (amrit-i = with nectar) with virtues; in (tis-u kai) IT’s (ghar-i) house there is (sabh kichh-u) everything, i.e. all benedictions are granted by the Almighty; I adore the revered all-pervading Master.

 

ਬਾਬੁਲੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਹਾਰਾ ॥ ਜਿਸੁ ਸਿਮਰਤ ਦੁਖੁ ਕੋਈ ਨ ਲਾਗੈ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰਾ ॥

Bābul merā vad samrathā karaṇ kāraṇ parabẖ hārā.  Jis simraṯ ḏukẖ ko▫ī na lāgai bẖa▫ojal pār uṯārā.

 

(Meyra) my (babul-u) father, (har-i prabh-u) the Almighty Master, is (vadd = greatly, samratha = capable) Omnipotent, who (karan) does – and gets done everything – (kaaran) that happens, i.e. is the Creator.

The Master is such that by (simrat) remembering (jis-u) whom, (koee na = not any) no (dukh-u) agony (laagai) touches, i.e. no problems are faced by one who lives in obedience to Divine commands; s/he (utaara = is landed, paar-i = on far bank of) is taken across (bhaujal-u/bhavjal) the world-ocean, i.e. merges in the Almighty, and is not born again.

 

ਆਦਿ ਜੁਗਾਦਿ ਭਗਤਨ ਕਾ ਰਾਖਾ ਉਸਤਤਿ ਕਰਿ ਕਰਿ ਜੀਵਾ ॥ ਨਾਨਕ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਅਨਦਿਨੁ ਮਨਿ ਤਨਿ ਪੀਵਾ ॥੧॥

Āḏ jugāḏ bẖagṯan kā rākẖā usṯaṯ kar kar jīvā.  Nānak nām mahā ras mīṯẖā an▫ḏin man ṯan pīvā. ||1||

 

The Almighty existed (aad-i) before beginning of time; IT has been (raakha) the protector (ka) of (bhagtan) the devotees (jugaad-i = from beginning of ages) through the ages; I (jeeva) live (kar-i kar-i) doing (ustat-i) praise, i.e. am protected from vices by remembering to live by IT’s commands.

I find awareness of (naam-u) Divine virtues and commands as (mahaa) a great (ras-u) elixir which is (meettha) sweet/agreeable and (andin-u = everyday) ever (peeva) drink it (man-i) in mind and (tan-i) body, i.e. I am guided by Naam in every thought and deed, says fifth Nanak. 1.

 

ਹਰਿ ਆਪੇ ਲਏ ਮਿਲਾਇ ਕਿਉ ਵੇਛੋੜਾ ਥੀਵਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਜਿਸ ਨੋ ਤੇਰੀ ਟੇਕ ਸੋ ਸਦਾ ਸਦ ਜੀਵਈ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Har āpe la▫e milā▫e ki▫o vecẖẖoṛā thīv▫ī bal rām jī▫o.  Jis no ṯerī tek so saḏā saḏ jīv▫ī bal rām jī▫o.

 

One whose deeds warrant it, (har-i) the Almighty (laey milaaey) unites him/her with IT-self (aapey = by self) on IT’s own; then (veychhorra) separation (kiau = how?) cannot (theevaee) occur, i.e. that person never forgets the Master.

One (jis no) for whom there is (teyri) Your (tteyk) support, (so) that person (sadaa sad) for ever (jeevaee) lives, i.e. one who takes Naam as guide for life never succumbs to vices and is not separated from the Master; I adore the all-pervasive Master.

 

ਤੇਰੀ ਟੇਕ ਤੁਝੈ ਤੇ ਪਾਈ ਸਾਚੇ ਸਿਰਜਣਹਾਰਾ ॥ ਜਿਸ ਤੇ ਖਾਲੀ ਕੋਈ ਨਾਹੀ ਐਸਾ ਪ੍ਰਭੂ ਹਮਾਰਾ ॥

Ŧerī tek ṯujẖai ṯe pā▫ī sācẖe sirjaṇhārā.  Jis ṯe kẖālī ko▫ī nāhī aisā parabẖū hamārā.

 

(Teyri) Your (tteyk) support (paaee) is obtained (tey) from (tujhai) You alone o (saachey) Eternal (sirjanhaara) Creator, (hamaara) our (prabhoo) Master (jis tey) from whom (koi naahi) none is (khaali = empty) bereft, i.e. everyone is to entitled receive Divine protection – based on deeds. 

 

ਸੰਤ ਜਨਾ ਮਿਲਿ ਮੰਗਲੁ ਗਾਇਆ ਦਿਨੁ ਰੈਨਿ ਆਸ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ ਸਫਲੁ ਦਰਸੁ ਭੇਟਿਆ ਗੁਰੁ ਪੂਰਾ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੀ ॥੨॥

Sanṯ janā mil mangal gā▫i▫ā ḏin rain ās ṯumĥārī.  Safal ḏaras bẖeti▫ā gur pūrā Nānak saḏ balihārī. ||2||

 

(Sant = saintly, janaa = people) the seekers (din-u = day, rain-i = night) ever have (tumhaari) Your (aas) expectation, i.e. the seekers look only to You; they (mil-i) get together in holy congregation and (gaaiaa) sing Your (mangal-u) praises.

(Bheyttiaa = finding) getting (daras-u = sight) to meet (poora) the perfect guru and following his teachings is (saphal-u) successful – as one gets absorbed in the Almighty; I (sad) ever (balihaari = am sacrifice) submit to the guru, says fifth Nanak. 2.

 

ਸੰਮ੍ਹ੍ਹਲਿਆ ਸਚੁ ਥਾਨੁ ਮਾਨੁ ਮਹਤੁ ਸਚੁ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਦਇਆਲੁ ਗੁਣ ਅਬਿਨਾਸੀ ਗਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Sammĥli▫ā sacẖ thān mān mahaṯ sacẖ pā▫i▫ā bal rām jī▫o.  Saṯgur mili▫ā ḏa▫i▫āl guṇ abẖināsī gā▫i▫ā bal rām jī▫o.

 

When one (milia) meets (satigur-u) true guru who is (daiaal-u) kind to guide, then one (gaaiaa = sings) praises – and emulates – (gun) virtues of (abinaasi = imperishable) the Eternal Master.

One (sammhaliaa) keeps in mind to get to (thaan-u) the place of (sach-u) the Eternal and (paaiaa) finds (sach-u) the Eternal; s/he has then received all (maan-u) honor and (mahat-u = importance) recognition – that people look for.

 

ਗੁਣ ਗੋਵਿੰਦ ਗਾਉ ਨਿਤ ਨਿਤ ਪ੍ਰਾਣ ਪ੍ਰੀਤਮ ਸੁਆਮੀਆ ॥ ਸੁਭ ਦਿਵਸ ਆਏ ਗਹਿ ਕੰਠਿ ਲਾਏ ਮਿਲੇ ਅੰਤਰਜਾਮੀਆ ॥

Guṇ govinḏ gā▫o niṯ niṯ parāṇ parīṯam su▫āmī▫ā.  Subẖ ḏivas ā▫e gėh kanṯẖ lā▫e mile anṯarjāmī▫ā.

 

We should (nit nit) for ever (gaau = sing) praise – and emulate – (gun) virtues of (govind) the Master of the universe, our (preetam) Beloved (suaameeaa) Master.

With this, (subh) good (divas) days (aaey) come i.e. one is blessed, and the Almighty (antarjaameeaa) knower of minds (miley = meets) is found; IT (gah-i) holds (kantth-i laaey) in embrace, i.e. accepts for union.  

 

ਸਤੁ ਸੰਤੋਖੁ ਵਜਹਿ ਵਾਜੇ ਅਨਹਦਾ ਝੁਣਕਾਰੇ ॥ ਸੁਣਿ ਭੈ ਬਿਨਾਸੇ ਸਗਲ ਨਾਨਕ ਪ੍ਰਭ ਪੁਰਖ ਕਰਣੈਹਾਰੇ ॥੩॥

Saṯ sanṯokẖ vajėh vāje anhaḏā jẖuṇkāre.  Suṇ bẖai bināse sagal Nānak parabẖ purakẖ karṇaihāre. ||3||

 

Living by (sat) truthfulness and (santokh-u = contentment) happy obedience to Divine commands/will causes (vaajey) musical instruments (vajah-i) to play (anhadaa) continuously, giving out (jhunkaarey) sweet sound, i.e. celestial music plays within  – a sign of finding the Almighty within.

(Sun-i) listening to this music, and experiencing the presence of (purakh) all-pervasive (prabh) Almighty (karnaihaarey) Creator within, (sagal) all (bhai) fears (binaasey = destroyed) are obviated, says fifth Nanak. 3.

 

ਉਪਜਿਆ ਤਤੁ ਗਿਆਨੁ ਸਾਹੁਰੈ ਪੇਈਐ ਇਕੁ ਹਰਿ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਬ੍ਰਹਮੈ ਬ੍ਰਹਮੁ ਮਿਲਿਆ ਕੋਇ ਨ ਸਾਕੈ ਭਿੰਨ ਕਰਿ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Upji▫ā ṯaṯ gi▫ān sāhurai pe▫ī▫ai ik har bal rām jī▫o.  Barahmai barahm mili▫ā ko▫e na sākai bẖinn kar bal rām jī▫o.

 

With the above, (giaan-u) awareness of (tat-u) the reality (upjia) comes and one perceives (ik-u) the One (har-i) Almighty present (peyeeai) in parental home of the soul-bride, i.e. here in this world as well as (sahurai = house of in-laws) the hereafter.

(Brahm-u) the Creator (miliaa) meets (brahmai) the human soul, i.e. manifests in the mind; (ko-e na) no one (saakai) can (kar-i) make them (bhi’nn) separate, i.e. the mind then never forgets the Almighty.

 

ਬਿਸਮੁ ਪੇਖੈ ਬਿਸਮੁ ਸੁਣੀਐ ਬਿਸਮਾਦੁ ਨਦਰੀ ਆਇਆ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਨ ਸੁਆਮੀ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਇਆ ॥

Bisam pekẖai bisam suṇī▫ai bismāḏ naḏrī ā▫i▫ā.  Jal thal mahī▫al pūran su▫āmī gẖat gẖat rahi▫ā samā▫i▫ā.

 

As one (peykhai) sees (bisam-u) the wondrous plays of Master and (suneeai) hears of them, (bismaad–u) the awesome Master is IT-self (nadri aaiaa) is seen present.

(Suaami) the Master, is seen (pooran) pervading (jal-i) in water, (thal-i) on/in land, and (maheeal-i = between sky and earth) in space, as also (rahiaa) being (samaaiaa) present (ghatt-i ghatt-i) in every body/mind.

 

ਜਿਸ ਤੇ ਉਪਜਿਆ ਤਿਸੁ ਮਾਹਿ ਸਮਾਇਆ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਏ ॥ ਜਿਸ ਕੇ ਚਲਤ ਨ ਜਾਹੀ ਲਖਣੇ ਨਾਨਕ ਤਿਸਹਿ ਧਿਆਏ ॥੪॥੨॥

Jis ṯe upji▫ā ṯis māhi samā▫i▫ā kīmaṯ kahaṇ na jā▫e.  Jis ke cẖalaṯ na jāhī lakẖ▫ṇe Nānak ṯisėh ḏẖi▫ā▫e. ||4||2||

Jis ke cẖalaṯ na jāhī lakẖ▫ṇe Nānak ṯisėh ḏẖi▫ā▫e. ||4||2||

 

One who has this experience (samaaia) merges (maah-i) in (tis-u) that (tey) from (jis) whom s/he was (upjiaa) created, i.e. merges in the Creator; (keemat-i = price) worth of the Almighty (na jaaey) cannot be (kahan-u = said) described.

S/he (dhiaaey) praises and pays attention to virtues and commands of the Almighty (jis key) whose plays (na jaahi) cannot (lakhney = known) described, i.e. one should ever keep in mind the wondrous Master, says fifth Nanak. 4. 2.