SGGS pp 446-448, Aasa M: 4, Chhants 12-14

 

ਆਸਾ ਮਹਲਾ ੪ ॥

Āsā mėhlā 4.

 

Composition of the fourth Guru in Raga Aasa.

 

ਹਰਿ ਕੀਰਤਿ ਮਨਿ ਭਾਈ ਪਰਮ ਗਤਿ ਪਾਈ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠ ਲਗਾਨ ਜੀਉ ॥ਹਰਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ਗੁਰਮਤਿ ਹਰਿ ਧਿਆਇਆ ਧੁਰਿ ਮਸਤਕਿ ਭਾਗ ਪੁਰਾਨ ਜੀਉ ॥

Har kīraṯ man bẖā▫ī param gaṯ pā▫ī har man ṯan mīṯẖ lagān jī▫o.  Har har ras pā▫i▫ā gurmaṯ har ḏẖi▫ā▫i▫ā ḏẖur masṯak bẖāg purān jī▫o.

 

One to whose (man-i) mind (har-i keerat-i) praises of the virtues of the Almighty (bhaai) are pleasing, s/he (lagaan) finds (har-i) the Almighty (meetth = sweet) lovable in (man-i) mind and (tan-i) body, i.e. s/he thinks and lives by Divine virtues and commands, and (paaee) attains (param gat-i) the supreme state – of being absorbed in the Master.

S/he (ras-u paaia) enjoys the experience of (dhiaaia = paying attention) living by virtues and commands of the Almighty (gurmat-i) with the guru’s guidance; this comes with (bhaag mastak-i = fortune on forehead) destiny (dhur-i = from source) as ordained by the Creator (puraan = old) based on past good deeds.

 

ਧੁਰਿ ਮਸਤਕਿ ਭਾਗੁ ਹਰਿ ਨਾਮਿ ਸੁਹਾਗੁ ਹਰਿ ਨਾਮੈ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥ਮਸਤਕਿ ਮਣੀ ਪ੍ਰੀਤਿ ਬਹੁ ਪ੍ਰਗਟੀ ਹਰਿ ਨਾਮੈ ਹਰਿ ਸੋਹਾਇਆ ॥

Ḏẖur masṯak bẖāg har nām suhāg har nāmai har guṇ gā▫i▫ā. Masṯak maṇī parīṯ baho pargatī har nāmai har sohā▫i▫ā.

 

 The soul-bride (dhur-i mastak-i bhaag) who is so destined, gets (har-i naam-u) the Almighty as (suhaag-u) the husband i.e. the soul finds the Almighty within, by (gaaia = singing) remembering (har-i gun) Divine virtues.

(Mani) the gem of (bahu) great (preet-i) love (pragtti) shows (mastak-i) on her forehead i.e. she is radiant with Divine love, and (har-i) the Almighty (sohaaia) looks pleasant/admirable because of (har-i har-i naamai) IT’s virtues.

 

ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਪ੍ਰਭੁ ਪਾਇਆ ਮਿਲਿ ਸਤਿਗੁਰ ਮਨੂਆ ਮਾਨ ਜੀਉ ॥ਹਰਿ ਕੀਰਤਿ ਮਨਿ ਭਾਈ ਪਰਮ ਗਤਿ ਪਾਈ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠ ਲਗਾਨ ਜੀਉ ॥੧॥

Joṯī joṯ milī parabẖ pā▫i▫ā mil saṯgur manū▫ā mān jī▫o.  Har kīraṯ man bẖā▫ī param gaṯ pā▫ī har man ṯan mīṯẖ lagān jī▫o. ||1||

 

She (mil-i) finds (satigur) the true guru, and (manooa) her mind (maan = believes) develops faith in the Almighty; she (paaia) finds (prabh-u) the Almighty within and her (joti = spirit) consciousness (mili = mixes) is absorbed (jot-i) in the Supreme Soul – the Creator.

One to whose (man-i) mind (har-i keerat-i) praises of the virtues of the Almighty (bhaai) are pleasing, s/he (lagaan) finds (har-i) the Almighty (meetth = sweet) lovable in (man-i) mind and (tan-i) body, i.e. s/he thinks and lives by Divine virtues and commands, and (paai) attains (paramgat-i) the supreme state – of being absorbed in the Master. 1.

 

ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥ਤਿਨ੍ਹ੍ਹ ਹਮ ਚਰਣ

ਸਰੇਵਹ ਖਿਨੁ ਖਿਨੁ ਪਗ ਧੋਵਹ ਜਿਨ ਹਰਿ ਮੀਠ ਲਗਾਨ ਜੀਉ ॥

Har har jas gā▫i▫ā param paḏ pā▫i▫ā ṯe ūṯam jan parḏẖān jī▫o.  Ŧinĥ ham cẖaraṇ sarevėh kẖin kẖin pag ḏẖovah jin har mīṯẖ lagān jī▫o.

 

Those who (gaaia = sing) remember (jas-u = praises) virtues of the Almighty, they (paaia) attain (param) the supreme (pad-u = status) state – of being absorbed in the Master; (tey = they) such (jan) people are (ootam) sublime and (pardhaan = leaders) foremost among humans.

(Jin) those whom (har-i) the Almighty (meetth lagaan) seems sweet i.e. who love to live by Divine virtues and commands, I shall (sreyvah) serve at (tinh) their (charan) feet, i.e. respect them and follow their example, and (dhovah) wash their (pag) feet (khin-u khin-u) every moment i.e. follow their example all the time.

 

ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਪਰਮ ਸੁਖ ਪਾਇਆ ਮੁਖਿ ਭਾਗਾ ਰਤੀ ਚਾਰੇ ॥ਗੁਰਮਤਿ ਹਰਿ ਗਾਇਆ ਹਰਿ

ਹਾਰੁ ਉਰਿ ਪਾਇਆ ਹਰਿ ਨਾਮਾ ਕੰਠਿ ਧਾਰੇ ॥

Har mīṯẖā lā▫i▫ā param sukẖ pā▫i▫ā mukẖ bẖāgā raṯī cẖāre.  Gurmaṯ har gā▫i▫ā har hār ur pā▫i▫ā har nāmā kanṯẖ ḏẖāre.

 

One who (meettha laaia = finds sweet) loves to live by Divine virtues and commands, (paaia) attains (param) supreme (sukh-u) peace – by being absorbed in the Master; s/he has (bhaaga) good fortune; his/her (mukh-i) face (rati = red) is radiant and (chaarey) looks good, i.e. s/he becomes acceptable to the Creator for union.

(Gurmat-i) with the guru’s guidance, s/he (gaaia = sings) praises and lives by Divine virtues and commands; s/he (paaia) wears (haar-u) the garland/adornment of – virtues of – the Almighty (ur-i) in the mind and (dhaarey) keeps (har-i naama) Divine virtues (kantth-i) on the throat/lips i.e. ever remembers and praises Divine virtues – and lives by them.

 

ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥੨॥

Sabẖ ek ḏarisat samaṯ kar ḏekẖai sabẖ āṯam rām pacẖẖān jī▫o. Har har jas gā▫i▫ā param paḏ pā▫i▫ā ṯe ūṯam jan parḏẖān jī▫o. ||2||

 

S/he (deykhai) sees (sabh) everyone (samat-u kar-i) as equal (eyk drist-i = with one sight) without prejudice, and (pachhaan) recognizes (raam-u) the all-pervading Master (aatam) in (sabh-u = all) everyone.

Those who (gaaia = sing) remember (jas-u = praises) virtues of the Almighty, they (paaia) attain (param) the supreme (pad-u = status) state – of being absorbed in the Master; (tey = they) such (jan) people are (ootam) sublime and (pardhaan = leaders) foremost among humans. 2.

 

ਸਤਸੰਗਤਿ ਮਨਿ ਭਾਈ ਹਰਿ ਰਸਨ ਰਸਾਈ ਵਿਚਿ ਸੰਗਤਿ ਹਰਿ ਰਸੁ ਹੋਇ ਜੀਉ ॥ਹਰਿ ਹਰਿ

ਆਰਾਧਿਆ ਗੁਰ ਸਬਦਿ ਵਿਗਾਸਿਆ ਬੀਜਾ ਅਵਰੁ ਨ ਕੋਇ ਜੀਉ ॥

Saṯsangaṯ man bẖā▫ī har rasan rasā▫ī vicẖ sangaṯ har ras ho▫e jī▫o. Har har ārāḏẖi▫ā gur sabaḏ vigāsi▫ā bījā avar na ko▫e jī▫o.

 

(Satsangat-i) the holy congregation (rasaaee = drenched) imbued with (har-i rasan = Divine elixir) Divine virtues is (bhaaee) pleasing (man-i) to his/her mind, because s/he (ras-u hoey = gets tastes) experiences (har-i) the Almighty (sangat-i) in the congregation.

There the Almighty alone is (aaraadhia) invoked (gur sabad-i) with the guru’s teachings and every one (vigaasiaa = blossoms) feels happy and recognizes (na koey) none (avar-u = other, beeja = second) other as the Master.

 

ਅਵਰੁ ਨ ਕੋਇ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਇ ਜਿਨਿ ਪੀਆ ਸੋ ਬਿਧਿ ਜਾਣੈ ॥ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਪੂਰਾ ਪ੍ਰਭੁ ਪਾਇਆ ਲਗਿ ਸੰਗਤਿ ਨਾਮੁ ਪਛਾਣੈ ॥

Avar na ko▫e har amriṯ so▫e jin pī▫ā so biḏẖ jāṇai.  Ḏẖan ḏẖan gurū pūrā parabẖ pā▫i▫ā lag sangaṯ nām pacẖẖāṇai.

 

Awareness of virtues of the Almighty (soey = that one) alone is (amrit-u) the life-giving elixir, (na koey) none (avar-u) other, i.e. nothing else is; (jin-i) one who (peeaa = drinks) experiences, (so) that person (jaanai) knows (bidh-i = method) the pleasure.

(Dhan-u dhann-u) great is (poora) the perfect guru with whose teachings (prabh-u) the Almighty (paaia) is found; it is (lag-i = attaching) by joining (sangat-i) the congregation that one (pachhaanai) recognizes (naam-u) the Almighty within.

 

ਨਾਮੋ ਸੇਵਿ ਨਾਮੋ ਆਰਾਧੈ ਬਿਨੁ ਨਾਮੈ ਅਵਰੁ ਨ ਕੋਇ ਜੀਉ ॥ਸਤਸੰਗਤਿ ਮਨਿ ਭਾਈ ਹਰਿ ਰਸਨ ਰਸਾਈ ਵਿਚਿ ਸੰਗਤਿ ਹਰਿ ਰਸੁ ਹੋਇ ਜੀਉ ॥੩॥

Nāmo sev nāmo ārāḏẖai bin nāmai avar na ko▫e jī▫o.  Saṯsangaṯ man bẖā▫ī har rasan rasā▫ī vicẖ sangaṯ har ras ho▫e jī▫o. ||3||

 

S/he (seyv-i = serves) obeys and (aaraadhai) invokes (naamo) the Almighty alone; (na koey) none (avar-u) other (bin-u) except (naamai) the Almighty appeals to him/her.

(Satsangat-i) the holy congregation (rasaai = drenched) imbued with (har-i rasan = Divine elixir) Divine virtues is (bhaaee) pleasing (man-i) to his/her mind, because s/he (ras-u hoey = tastes are present) experiences (har-i) the Almighty (sangat-i) in the congregation. 3.

 

ਹਰਿ ਦਇਆ ਪ੍ਰਭ ਧਾਰਹੁ ਪਾਖਣ ਹਮ ਤਾਰਹੁ ਕਢਿ ਲੇਵਹੁ ਸਬਦਿ ਸੁਭਾਇ ਜੀਉ ॥ਮੋਹ ਚੀਕੜਿ ਫਾਥੇ ਨਿਘਰਤ ਹਮ ਜਾਤੇ ਹਰਿ ਬਾਂਹ ਪ੍ਰਭੂ ਪਕਰਾਇ ਜੀਉ ॥

Har ḏa▫i▫ā parabẖ ḏẖārahu pākẖaṇ ham ṯārahu kadẖ levhu sabaḏ subẖā▫e jī▫o.  Moh cẖīkaṛ fāthe nigẖraṯ ham jāṯe har bāʼnh parabẖū pakrā▫e jī▫o.

 

S/he prays: (Ham) we are (phaathey) stuck and (nighrat-i jaatey) sinking (cheekarr-i) in the quagmire of (moh) attachment to the world-play; please (pakraaey = cause to catch) give us Your (baa’nh) arm to hold, (prabh) O Almighty – help us to be released from these attachments.

O (har-i prabhoo) Almighty Master, please (daiaa dhaarh-u = show compassion) be kind and (taarh-u) ferry (ham) us (paakhan = stones) transgressors weighed down by wrongdoings, and (kaddh-i levhu) take us out of the world ocean by enabling us to (subhaaey) lovingly live (sabad-i = by the word) by Your commands.

 

ਪ੍ਰਭਿ ਬਾਂਹ ਪਕਰਾਈ ਊਤਮ ਮਤਿ ਪਾਈ ਗੁਰ ਚਰਣੀ ਜਨੁ ਲਾਗਾ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿਆ ਆਰਾਧਿਆ ਮੁਖਿ ਮਸਤਕਿ ਭਾਗੁ ਸਭਾਗਾ ॥

Parabẖ bāʼnh pakrā▫ī ūṯam maṯ pā▫ī gur cẖarṇī jan lāgā. Har har nām japi▫ā ārāḏẖi▫ā mukẖ masṯak bẖāg sabẖāgā.

 

When (prabh-i) the Almighty (baa’nh pakraaee) gives the arm – graciously pulls out of vices – (jan-u) the seeker (laaga) attaches (gur charni) to the guru’s feet i.e. submits the self to the guru’s teachings and (paaee) acquires (ootam = sublime) virtuous (mat-i) thinking.

S/he (japia aaraadhia) invokes (har-i har-i naam-u) Divine virtues and commands (mukh-i) with the mouth; this comes by (bhaag-u sabhaaga) good fortune written (mastak-i) on the forehead i.e. by destiny based on past deeds.

Page 447

 

 

ਜਨ ਨਾਨਕ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇ ਜੀਉ ॥ਹਰਿ ਦਇਆ ਪ੍ਰਭ ਧਾਰਹੁ

ਪਾਖਣ ਹਮ ਤਾਰਹੁ ਕਢਿ ਲੇਵਹੁ ਸਬਦਿ ਸੁਭਾਇ ਜੀਉ ॥ ੪॥੫॥੧੨ ॥

Jan Nānak har kirpā ḏẖārī man har har mīṯẖā lā▫e jī▫o.  Har ḏa▫i▫ā parabẖ ḏẖārahu pākẖaṇ ham ṯārahu kadẖ levhu sabaḏ subẖā▫e jī▫o. ||4||5||12||

 

Says (jan) the servant Nanak the fourth: The Almighty (kirpa dhaari) was kind that I (laaey) found living by the commands of (har-i har-i) the Almighty (meetthaa = sweet) pleasing (man-i) to the mind.

O (har-i prabhoo) Almighty Master, please (daiaa dhaarh-u = show compassion) be kind and (taarh-u) ferry (ham) us (paakhan = stones) transgressors weighed down by wrongdoings, and (kaddh-i leyvh-u) take us out of the world ocean by enabling us to (subhaaey) lovingly live (sabad-i = by the word) by Your commands. 4. 5. 12.

 

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ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.

 

Composition of the fourth Guru in Raga Aasa.

 

ਮਨਿ ਨਾਮੁ ਜਪਾਨਾ ਹਰਿ ਹਰਿ ਮਨਿ ਭਾਨਾ ਹਰਿ ਭਗਤ ਜਨਾ ਮਨਿ ਚਾਉ ਜੀਉ ॥ ਜੋ ਜਨ ਮਰਿ ਜੀਵੇ ਤਿਨ੍ਹ੍ਹ ਅੰਮ੍ਰਿਤੁ ਪੀਵੇ ਮਨਿ ਲਾਗਾ ਗੁਰਮਤਿ ਭਾਉ ਜੀਉ ॥
Man nām japānā har har man bẖānā har bẖagaṯ janā man cẖā▫o jī▫o. Jo jan mar jīve ṯinĥ amriṯ pīve man lāgā gurmaṯ bẖā▫o jī▫o.

 

Those whom the guru (japaana) teaches to remember (naam-u) Divine virtues (man-i) in their minds – and live by them, they get to (bhaana) love (har-i har-i) the Almighty; this is how (bhagat janaa) the devotees develop fondness for the Almighty in their minds.
But only (jo) those (jan = servants) devotees who (mar-i jeevey = are living dead) give up ego-based attachments to the world-play, (tinh) they (peevey) drink this (amrit) life-giving elixir, i.e. have experience of living by Divine virtues; their minds (laaga) develop (bhaau) love for the Master (gurmat-i) with the guru’s guidance.

 

ਮਨਿ ਹਰਿ ਹਰਿ ਭਾਉ ਗੁਰੁ ਕਰੇ ਪਸਾਉ ਜੀਵਨ ਮੁਕਤੁ ਸੁਖੁ ਹੋਈ ॥ ਜੀਵਣਿ ਮਰਣਿ ਹਰਿ ਨਾਮਿ ਸੁਹੇਲੇ ਮਨਿ ਹਰਿ ਹਰਿ ਹਿਰਦੈ ਸੋਈ ॥
Man har har bẖā▫o gur kare pasā▫o jīvan mukaṯ sukẖ ho▫ī. Jīvaṇ maraṇ har nām suhele man har har hirḏai so▫ī.

 

With his teachings the guru (karey pasaau = expands) increases (bhaau) love for the Almighty (man-i) in the minds of the devotees; they become (jeevan mukat-u) emancipated in life and (hoey = happens) experience (sukh-u) peace – by being absorbed in the Almighty.
Because they live (naam-i) by Divine virtues and commands, they are (suheyley = comfortable) happy (jeevan-i) in life, and (maran-i) on death unite with the Creator; they ever have the Almighty (hirdai) in their minds.

 

ਮਨਿ ਹਰਿ ਹਰਿ ਵਸਿਆ ਗੁਰਮਤਿ ਹਰਿ ਰਸਿਆ ਹਰਿ ਹਰਿ ਰਸ ਗਟਾਕ ਪੀਆਉ ਜੀਉ ॥ ਮਨਿ ਨਾਮੁ ਜਪਾਨਾ ਹਰਿ ਹਰਿ ਮਨਿ ਭਾਨਾ ਹਰਿ ਭਗਤ ਜਨਾ ਮਨਿ ਚਾਉ ਜੀਉ ॥੧॥
Man har har vasi▫ā gurmaṯ har rasi▫ā har har ras gatāk pī▫ā▫o jī▫o. Man nām japānā har har man bẖānā har bẖagaṯ janā man cẖā▫o jī▫o. ||1||

 

When the Almighty (vasia = abides) is remembered in the mind, then (gurmat-i) with the guru’s guidance, the elixir of Divine virtues (rasia) soaks the mind; one then (gattaak = gulps) drinks abundant (har-i ras) the elixir of Divine virtues and (peeaau = cause to drink) shares the experience with others.
Those whom the guru (japaana) teaches to remember (naam-u) Divine virtues (man-i) in their minds – and live by them, they get to (bhaana) love (har-i har-i) the Almighty; this is how (bhagat janaa) the devotees develop fondness for the Almighty in their minds. 1.

 

ਜਗਿ ਮਰਣੁ ਨ ਭਾਇਆ ਨਿਤ ਆਪੁ ਲੁਕਾਇਆ ਮਤ ਜਮੁ ਪਕਰੈ ਲੈ ਜਾਇ ਜੀਉ ॥ ਹਰਿ ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਇਹੁ ਜੀਅੜਾ ਰਖਿਆ ਨ ਜਾਇ ਜੀਉ ॥
Jag maraṇ na bẖā▫i▫ā niṯ āp lukā▫i▫ā maṯ jam pakrai lai jā▫e jī▫o. Har anṯar bāhar har parabẖ eko ih jī▫aṛā rakẖi▫ā na jā▫e jī▫o.

 

(Maran-u) death is not (bhaaia) liked (jag-i) by the creatures; they (nit) ever try to (lukaaia) hide (aap-u) themselves (mat) lest (jam-u) the messenger of death should (pakrai) catches and (lai jaa-e) takes them away.
Message: The mortals think the Almighty is not watching, remain oblivious of IT and indulge in vices.
But (eyko = only one) the One (har-i prabh-u) Almighty is present (anatar-i) within and (baahar-i) outside; (jeearra) the soul (na jaa-e) cannot (rakhia) be kept back from IT’s reach – it has to go when IT orders it to be taken away.

 

ਕਿਉ ਜੀਉ ਰਖੀਜੈ ਹਰਿ ਵਸਤੁ ਲੋੜੀਜੈ ਜਿਸ ਕੀ ਵਸਤੁ ਸੋ ਲੈ ਜਾਇ ਜੀਉ ॥ ਮਨਮੁਖ ਕਰਣ ਪਲਾਵ ਕਰਿ ਭਰਮੇ ਸਭਿ ਅਉਖਧ ਦਾਰੂ ਲਾਇ ਜੀਉ ॥
Ki▫o jī▫o rakẖījai har vasaṯ loṛījai jis kī vasaṯ so lai jā▫e jī▫o. Manmukẖ karaṇ palāv kar bẖarme sabẖ a▫ukẖaḏẖ ḏārū lā▫e jī▫o.

 

(Kio) how can (jio) the soul (har-i vast = Creator’s thing) that belongs to the Creator (rakheejai) be kept back from IT? IT (loreejai) finds it; to (Jis ki) whosoever belongs (vast-u) a thing, (so) that (lai jaaey) takes it away.
But (manmukh = self-willed persons) those who do not believe this, (kar-i = do) make (karan palaav) entreaties and (bharmey = wander) run around (laaey = applying) giving (aukhadh, daaroo = medicines) treatments i.e. they think they can escape death.

 

ਜਿਸ ਕੀ ਵਸਤੁ ਪ੍ਰਭੁ ਲਏ ਸੁਆਮੀ ਜਨ ਉਬਰੇ ਸਬਦੁ ਕਮਾਇ ਜੀਉ ॥ ਜਗਿ ਮਰਣੁ ਨ ਭਾਇਆ ਨਿਤ ਆਪੁ ਲੁਕਾਇਆ ਮਤ ਜਮੁ ਪਕਰੈ ਲੈ ਜਾਇ ਜੀਉ ॥੨॥
Jis kī vasaṯ parabẖ la▫e su▫āmī jan ubre sabaḏ kamā▫e jī▫o. Jag maraṇ na bẖā▫i▫ā niṯ āp lukā▫i▫ā maṯ jam pakrai lai jā▫e jī▫o. ||2||

 

(Prabh-u) the Almighty (suaami) Master (jis ki vast = whose thing) to whom the soul belongs, (laey) takes it; however (jan) the servants of the Almighty, who (kamaaey = act) live by (sabad-u = Word) Divine commands (ubrey) are saved – from the messenger of death; instead they unite with the Creator.
(Maran-u) death is not (bhaaia) liked (jag-i) by the creatures; they (nit) ever try to (lukaaia) hide (aap-u) themselves (mat) lest (jam-u) the messenger of death should (pakrai) catches and (lai jaaey) takes them away.
Message: The mortals think the Almighty is not watching, remain oblivious of IT and indulge in vices. 2.

 

ਧੁਰਿ ਮਰਣੁ ਲਿਖਾਇਆ ਗੁਰਮੁਖਿ ਸੋਹਾਇਆ ਜਨ ਉਬਰੇ ਹਰਿ ਹਰਿ ਧਿਆਨਿ ਜੀਉ ॥ ਹਰਿ ਸੋਭਾ ਪਾਈ ਹਰਿ ਨਾਮਿ ਵਡਿਆਈ ਹਰਿ ਦਰਗਹ ਪੈਧੇ ਜਾਨਿ ਜੀਉ ॥
Ḏẖur maraṇ likẖā▫i▫ā gurmukẖ sohā▫i▫ā jan ubre har har ḏẖi▫ān jī▫o. Har sobẖā pā▫ī har nām vadi▫ā▫ī har ḏargėh paiḏẖe jān jī▫o.

 

Every one (maran-u) has death (likhaaia ) written/ordained (dhur-i = from above) by the Creator; (gurmukh-i) those who follow the guru’s teachings (sohaaia = feel good) happily accept it; such (jan = servants) devotees (ubrey) are saved from the messenger of death, (dhiaan-i) by focusing to live by the commands of the Almighty.
They (paaee) receive (sobha) glory from the Almighty; that is (vadiaai) the greatness of (har-i naam-i) living by Divine virtues and commands; the Gurmukhi (jaan-i) go to (dargah = Divine court) the Almighty (paidhey) wearing – the robe of honour i.e. they are honourably united with the Master.

 

ਹਰਿ ਦਰਗਹ ਪੈਧੇ ਹਰਿ ਨਾਮੈ ਸੀਧੇ ਹਰਿ ਨਾਮੈ ਤੇ ਸੁਖੁ ਪਾਇਆ ॥ ਜਨਮ ਮਰਣ ਦੋਵੈ ਦੁਖ ਮੇਟੇ ਹਰਿ ਰਾਮੈ ਨਾਮਿ ਸਮਾਇਆ ॥
Har ḏargėh paiḏẖe har nāmai sīḏẖe har nāmai ṯe sukẖ pā▫i▫ā. Janam maraṇ ḏovai ḏukẖ mete har rāmai nām samā▫i▫ā.

 

They (paidhey = wear the robe of honor) are honoured (har-i dargah = Divine court) by the Creator; they are (seedhey) successful in (paaia) attaining (sukh-u) the comfort of union with the Creator by living according to (har-i naamai) Divine virtues and commands.
Their (dukh) pains (dovai) both of being repeatedly (janam) born and (maran) dying (mettey = erased) are obviated; living (naam-i) by Divine virtues and commands, they (samaaia) merge in (har-i raamai) the all-pervasive Master.

 

ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਰਲਿ ਏਕੋ ਹੋਏ ਹਰਿ ਜਨ ਪ੍ਰਭੁ ਏਕ ਸਮਾਨਿ ਜੀਉ ॥ ਧੁਰਿ ਮਰਣੁ ਲਿਖਾਇਆ ਗੁਰਮੁਖਿ ਸੋਹਾਇਆ ਜਨ ਉਬਰੇ ਹਰਿ ਹਰਿ ਧਿਆਨਿ ਜੀਉ ॥੩॥
Har jan parabẖ ral eko ho▫e har jan parabẖ ek samān jī▫o. Ḏẖur maraṇ likẖā▫i▫ā gurmukẖ sohā▫i▫ā jan ubre har har ḏẖi▫ān jī▫o. ||3||

 

(Har-i jan) the devotee and (prabh-u) the Almighty (ral-i) merge to (hoey) become (eyko) one; the devotee and the Almighty are then (eyk samaan-i) the same; there is no difference between them.
Every one (maran-u) has death (likhaaia ) written/ordained (dhur-i = from above) by the Creator; (gurmukh-i) those who follow the guru’s teachings (sohaaia = feel good) happily accept it; such (jan = servants) devotees (ubrey) are saved from the messenger of death, (dhiaan-i) by focusing to live by the commands of the Almighty. 3.

 

ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਬਿਨਸਿ ਬਿਨਾਸੈ ਲਗਿ ਗੁਰਮੁਖਿ ਅਸਥਿਰੁ ਹੋਇ ਜੀਉ ॥ ਗੁਰੁ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਏ ਹਰਿ ਰਸਕਿ ਰਸਾਏ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਮੁਖਿ ਚੋਇ ਜੀਉ ॥
Jag upjai binsai binas bināsai lag gurmukẖ asthir ho▫e jī▫o. Gur manṯar driṛ▫ā▫e har rasak rasā▫e har amriṯ har mukẖ cẖo▫e jī▫o.

 

(Jag-u) a creature (upjai) is born and (binsai = destroyed) dies; s/he (binas-i binasai) keeps dying i.e. keeps succumbing to vices; but (lag-i = attached) by (gurmukh-i) following the guru’s teachings, s/he can (ho-e) become (asthir-u = unshakable) steadfast in the face of vices.
The guru (drirraaey) creates firm commitment to (mantr-u) his teachings of Divine virtues, (choey = trickles) puts (amrit-u) the life-giving elixir – of Divine virtues – (mukh-i) into the mouth of the follower, i.e. maintains that experience, and the follower (rasak-i) relishes (rasaaey) the elixir of (har-i) Divine virtues.

 

ਹਰਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ਮੁਆ ਜੀਵਾਇਆ ਫਿਰਿ ਬਾਹੁੜਿ ਮਰਣੁ ਨ ਹੋਈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਮਰ ਪਦੁ ਪਾਇਆ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ਸੋਈ ॥
Har amriṯ ras pā▫i▫ā mu▫ā jīvā▫i▫ā fir bāhuṛ maraṇ na ho▫ī. Har har nām amar paḏ pā▫i▫ā har nām samāvai so▫ī.

 

The guru (paaia) puts (amrit ras-u) the life-giving elixir of Divine virtues into the mouth and (jeevaaia) revives (muaa) the dead person i.e. gives him/her the strength to overcome vices; then there is no (maran-u = dying) succumbing to vices (baahurr-i) again.
With living by (har-i har-i naam-u) Divine virtues and commands, the follower (paaia) attains (pad-u) the state of (amar) immortality, i.e. of not being born to die again; (soee= that) s/he (samaavai) remains absorbed in (har-i naam) the virtues of the Almighty.

 

ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੁ ਟੇਕ ਹੈ ਬਿਨੁ ਨਾਵੈ ਅਵਰੁ ਨ ਕੋਇ ਜੀਉ ॥ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਬਿਨਸਿ ਬਿਨਾਸੈ ਲਗਿ ਗੁਰਮੁਖਿ ਅਸਥਿਰੁ ਹੋਇ ਜੀਉ ॥੪॥੬॥੧੩॥
Jan Nānak nām aḏẖār tek hai bin nāvai avar na ko▫e jī▫o. Jag upjai binsai binas bināsai lag gurmukẖ asthir ho▫e jī▫o. ||4||6||13||

 

Says (jan) the servant fourth Nanak: The devotee (adhaar tteyk = support) relies on (naam-u) the Almighty and (na koey) none (avar-u) other (bin-u) except (naavai) Naam of the Almighty.
(Jag-u) a creature (upjai) is born and (binsai = destroyed) dies; s/he (binas-i binasai) keeps dying i.e. keeps succumbing to vices; but (lag-i = attached) by (gurmukh-i) following the guru’s teachings, s/he can (hoey) become (asthir-u = unshakable) steadfast in the face of vices. 4. 6. 13.

 

——————————————–

 

 

Note: In this Chhant, the fourth guru very humbly says the Almighty is beyond human understanding. IT is unseen and Infinite. The Almighty is the spirit behind Divine laws according to which the universe including the creatures function. One can understand about the Almighty with the guru’s guidance.

 

ਆਸਾ ਮਹਲਾ ੪ ਛੰਤ ॥
Āsā mėhlā 4 cẖẖanṯ.

 

Composition of the fourth Guru, (chhant) song of love for the Almighty.

 

ਵਡਾ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਗਮ ਅਗੋਚਰੁ ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥ ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਈ ਅਮਿਤਿ ਵਡਿਆਈ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਲਖ ਅਪਾਰ ਜੀਉ ॥
vadā merā govinḏ agam agocẖar āḏ niranjan nirankār jī▫o. Ŧā kī gaṯ kahī na jā▫ī amiṯ vadi▫ā▫ī merā govinḏ alakẖ apār jī▫o.

 

(Meyra = my) the (govind-u) Master of the universe is (aad-i) the primal Being, (vaddaa) great, (agam) beyond reach/comprehension, (agochar-u) not known through the senses, (niranjan-u) is pristine and (nirankaar-u) formless.
The Master is (alakh) unseen and (apaar) infinite; has (vaddiaaee) greatness (amit) beyond measure, which (gat-i) state (na jaaee) cannot be (kahee = said) described.

 

ਗੋਵਿੰਦੁ ਅਲਖ ਅਪਾਰੁ ਅਪਰੰਪਰੁ ਆਪੁ ਆਪਣਾ ਜਾਣੈ ॥ ਕਿਆ ਇਹ ਜੰਤ ਵਿਚਾਰੇ ਕਹੀਅਹਿ ਜੋ ਤੁਧੁ ਆਖਿ ਵਖਾਣੈ ॥
Govinḏ alakẖ apār aprampar āp āpṇā jāṇai. Ki▫ā ih janṯ vicẖāre kahī▫ahi jo ṯuḏẖ ākẖ vakẖāṇai.

 

The Master is (alakh) unseen and (apaar-u, aprampar-u) infinite; IT alone (jaanai) knows about (aapana) IT-self.
O Almighty, (kiaa kaheeah-i = what to say) what capability do (ih) these (vichaarey = helpless) ignorant (jant) ceatures have (jo) that anyone may (aakh-i vakhaanai) describe (tudh-u) You?  They have none.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰਹਿ ਤੂੰ ਅਪਣੀ ਸੋ ਗੁਰਮੁਖਿ ਕਰੇ ਵੀਚਾਰੁ ਜੀਉ ॥ ਵਡਾ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਗਮ ਅਗੋਚਰੁ ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥੧॥
Jis no naḏar karahi ṯūʼn apṇī so gurmukẖ kare vīcẖār jī▫o. vadā merā govinḏ agam agocẖar āḏ niranjan nirankār jī▫o. ||1||

 

(Jis no) one to whom You (karah-i) bestow (apni = own) Your (nadar-i) grace, (so) that person – finds the guru and – (karey veechaar-u) reflects Your virtues (gurmukh-i) with the guru’s guidance.
(Meyra = my) the (govind-u) Master of the universe is (aad-i) the primal Being, (vaddaa) great, (agam) beyond reach, (agochar-u) not known through the senses, (niranjan-u) pristine and (nirankaar-u) formless. 1.

 

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਤੇਰਾ ਪਾਰੁ ਨ ਪਾਇਆ ਜਾਇ ਜੀਉ ॥ ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ਜੀਉ ॥
Ŧūʼn āḏ purakẖ aprampar karṯā ṯerā pār na pā▫i▫ā jā▫e jī▫o. Ŧūʼn gẖat gẖat anṯar sarab niranṯar sabẖ mėh rahi▫ā samā▫e jī▫o.

 

(Too’n) You are (aad-i purakh-u) the Primal Being, (aprampar-u) Infinite (karta) Creator; (teyra) Your (paar-u = other end, limits) measure (na jaaey) cannot be (paaia = found) known.

You (rahia) are (samaaey) present (mah-i) in (sarab) all (ghatt ghatt = everybody) creatures, (nirantar-i = without gap) all the time.

 

ਘਟ ਅੰਤਰਿ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਇਆ ॥
Gẖat anṯar pārbarahm parmesar ṯā kā anṯ na pā▫i▫ā. Ŧis rūp na rekẖ aḏisat agocẖar gurmukẖ alakẖ lakẖā▫i▫ā.

 

(Paarbrahm-u) the Supreme Being, (parmeysar-u) Supreme Master is present (antar-i) in (ghatt) the body, but (ta ka) IT’s (ant-u) measure cannot be known i.e. is not understood.
(Tis-u) IT has no (roop-u) form or (reykh-u = lines on hands and feet) identification marks; IT is (adistt-u) unseen, (agochar-u) not known by the senses and (alakh-u = without signs) indescribable; IT can only (lakhaaia = described) be known (gurmukh-i) with the guru’s guidance.

 

ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਸਹਜੇ ਨਾਮਿ ਸਮਾਇ ਜੀਉ ॥ ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਤੇਰਾ ਪਾਰੁ ਨ ਪਾਇਆ ਜਾਇ ਜੀਉ ॥੨॥
Saḏā anand rahai ḏin rāṯī sėhje nām samā▫e jī▫o. Ŧūʼn āḏ purakẖ aprampar karṯā ṯerā pār na pā▫i▫ā jā▫e jī▫o. ||2||

 

One who is (sahjey) steadfastly, (samaaey) absorbed (naam-i) in the Almighty (rahai) remains (anand-i) in bliss (din-u) day and (raati) night – all the time.
(Too’n) You are (aad-i purakh-u) the Primal Being, (aprampar-u) Infinite (karta) Creator; (teyra) Your (paar-u = other end, limits) measure (na jaaey) cannot be (paaia = found) known. 2.

 

ਤੂੰ ਸਤਿ ਪਰਮੇਸਰੁ ਸਦਾ ਅਬਿਨਾਸੀ ਹਰਿ ਹਰਿ ਗੁਣੀ ਨਿਧਾਨੁ ਜੀਉ ॥ ਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਅਵਰੁ ਨ ਕੋਈ ਤੂੰ ਆਪੇ ਪੁਰਖੁ ਸੁਜਾਨੁ ਜੀਉ ॥
Ŧūʼn saṯ parmesar saḏā abẖināsī har har guṇī niḏẖān jī▫o. Har har parabẖ eko avar na ko▫ī ṯūʼn āpe purakẖ sujān jī▫o.

 

O (har-i har-i) Almighty (parmeysar-u) Supreme Master, (too’n) You are (sadaa) ever (sat-i = eternal) the same, (abinaasi) imperishable and (nidhaan-u) treasure-house (guni) of virtues.
O Almighty You are (eyko) the lone (prabh-u) Master; there is (na koee) none (avar-u) other; You are (aapey = self) self-existent, (sujaan-u = wise) omniscient and (purakh-u = pervasive) omnipresent.

 

ਪੁਰਖੁ ਸੁਜਾਨੁ ਤੂੰ ਪਰਧਾਨੁ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਤੇਰਾ ਸਬਦੁ ਸਭੁ ਤੂੰਹੈ ਵਰਤਹਿ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥
Purakẖ sujān ṯūʼn parḏẖān ṯuḏẖ jevad avar na ko▫ī. Ŧerā sabaḏ sabẖ ṯūʼnhai varṯėh ṯūʼn āpe karahi so ho▫ī.

 

O Omniscient and Omnipresent Master, you are (pardhaan-u = head) above every one; there is none (jeyvadd-u) as great as (tudh-u) You.
(Teyra) Your (sabad-u = Word) writ (vartai) runs and (too’nhai) You alone (vartah-i) pervade everywhere; what You (karah-i = do) do or get done, (s-u) that happens, i.e. everything happens by Divine commands or the laws of nature.

 

ਹਰਿ ਸਭ ਮਹਿ ਰਵਿਆ ਏਕੋ ਸੋਈ ਗੁਰਮੁਖਿ ਲਖਿਆ ਹਰਿ ਨਾਮੁ ਜੀਉ ॥ ਤੂੰ ਸਤਿ ਪਰਮੇਸਰੁ ਸਦਾ ਅਬਿਨਾਸੀ ਹਰਿ ਹਰਿ ਗੁਣੀ ਨਿਧਾਨੁ ਜੀਉ ॥੩॥
Har sabẖ mėh ravi▫ā eko so▫ī gurmukẖ lakẖi▫ā har nām jī▫o. Ŧūʼn saṯ parmesar saḏā abẖināsī har har guṇī niḏẖān jī▫o. ||3||

 

(Eyko soee) the One (har-i) Almighty alone (ravia) is present (mah-i) in (sabh) all; one can (lakhia) know IT through (har-i naam-u) IT’s Divine virtues (gurmukh-i) with the guru’s guidance.
O (har-i har-i) Almighty (parm-esar-u) Supreme Master, (too’n) You are (sadaa) ever (sat-i = eternal) the same, (abinaasi) imperishable (nidhaan-u) treasure-house (guni) of virtues. 3.

 

ਸਭੁ ਤੂੰਹੈ ਕਰਤਾ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇ ਜੀਉ ॥ ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹਿ ਸਭ ਤੇਰੈ ਸਬਦਿ ਸਮਾਇ ਜੀਉ ॥
Sabẖ ṯūʼnhai karṯā sabẖ ṯerī vadi▫ā▫ī ji▫o bẖāvai ṯivai cẖalā▫e jī▫o. Ŧuḏẖ āpe bẖāvai ṯivai cẖalāvėh sabẖ ṯerai sabaḏ samā▫e jī▫o.

 

(Too’nhai) You alone are present (sabh-u – all) everywhere, (karta) O Creator; (teyri) Your (vaddiaaee) majesty/writ is present/applies everywhere; (jivai) whatever way You (chalaaey = cause to move) conduct the universe (tivai) that way (jiau) as You (bhaavai) please, i.e. according to laws of nature.
You (chalaavah-i) make the universe move (tivai) the way it (bhaavai) pleases You; (sabh) everything (samaaey = is contained) is subject (sabad-i = by the Word) to Your commands.

 

ਸਭ ਸਬਦਿ ਸਮਾਵੈ ਜਾਂ ਤੁਧੁ ਭਾਵੈ ਤੇਰੈ ਸਬਦਿ ਵਡਿਆਈ ॥ ਗੁਰਮੁਖਿ ਬੁਧਿ ਪਾਈਐ ਆਪੁ ਗਵਾਈਐ ਸਬਦੇ ਰਹਿਆ ਸਮਾਈ ॥
Sabẖ sabaḏ samāvai jāʼn ṯuḏẖ bẖāvai ṯerai sabaḏ vadi▫ā▫ī. Gurmukẖ buḏẖ pā▫ī▫ai āp gavā▫ī▫ai sabḏe rahi▫ā samā▫ī.

 

Everyone (samaavai = is absorbed) conforms to Your Your (sabad-i) commands; (jaa’n) when it (bhaavai) pleases (tudh-u) You, to (teyrai) Your (sabad-i) commands, and obtain (vaddiaaee) glory.
When (budh-i) understanding (paaeeai) is obtained (gurmukh-i) with the guru’s guidance, one (gavaaeeai = lose) sheds (aap-u = self) ego and (rahia) remains (samaaee = absorbed) obedient (sabdey) to Your commands.

 

ਤੇਰਾ ਸਬਦੁ ਅਗੋਚਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਨਾਨਕ ਨਾਮਿ ਸਮਾਇ ਜੀਉ ॥ ਸਭੁ ਤੂੰਹੈ ਕਰਤਾ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇ ਜੀਉ ॥੪॥੭॥੧੪॥
Ŧerā sabaḏ agocẖar gurmukẖ pā▫ī▫ai Nānak nām samā▫e jī▫o. Sabẖ ṯūʼnhai karṯā sabẖ ṯerī vadi▫ā▫ī ji▫o bẖāvai ṯivai cẖalā▫e jī▫o. ||4||7||14||

 

(Teyra) Your (sabad-u) commands are (agochar-u) not influenced by any one; one (paaeeai = obtains) understands them (gurmukh-i) with the guru’s guidance and (samaaey = absorbed) conforms (naam-i) to Naam/Divine virtues and commands, says the fourth Nanak.
(Too’nhai) You alone are present (sabh-u – all) everywhere, (karta) O Creator; (teyri) Your (vaddiaaee) majesty/writ is present/applies everywhere; (jivai) whatever way You (chalaaey = cause to move) conduct the universe (tivai) that way (jiau) which Your (bhaavai) please. 4. 7. 14.