SGGS pp 696-698, Jaitsri M: 4, Shabads 1-6.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੪ ਘਰੁ ੧ ਚਉਪਦੇ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Jaiṯsarī mėhlā 4 gẖar 1 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Jaitsri, (chaupadey) of four 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: This Shabad by the fourth Guru says that the Creator gives instructions to the souls on how to perform their role in life. This is Naam and present within the mind/conscience. However, they forget these because of various distractions, and transgress. The guru – Gurbani – drives out other ideas and enables to look within to be aware of Naam. He activates the conscience to understand and live by it. The guru leads the way by personal example, which we should follow.

 

ਮੇਰੈ ਹੀਅਰੈ ਰਤਨੁ ਨਾਮੁ ਹਰਿ ਬਸਿਆ ਗੁਰਿ ਹਾਥੁ ਧਰਿਓ ਮੇਰੈ ਮਾਥਾ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਦੁਖ ਉਤਰੇ ਗੁਰਿ ਨਾਮੁ ਦੀਓ ਰਿਨੁ ਲਾਥਾ ॥੧॥

Merai hī▫arai raṯan nām har basi▫ā gur hāth ḏẖari▫o merai māthā.  Janam janam ke kilbikẖ ḏukẖ uṯre gur nām ḏī▫o rin lāthā. ||1||

 

When (gur-i) the guru (dhario) placed his (haath-u) hand on (meyrai) my (maatha) forehead, i.e. blessed me with enlightenment of the mind, I found (ratan-u = jewel) the valuable (naam-u) Naam/virtues and commands of (har-i) the Almighty (vasiaa = resident) present (meyrai) in my (heearai/hirdaa) mind – I ever remain conscious of Naam in thought, word and deed. (Note:  This conforms to what Guru Nanak says in Paurri 6 of Japji: Mat-i vich-i ratan javaahar maanak jey ik gur ki sikh suni – the Naam jewel is present in the mind, we can find it with the guru’s guidance).

Ever since (gur-i) the guru (deeo = gave) imparted awareness of (naam-u) commands of the Master, (dukh) afflictions of (kilbikh) wrong-doings (janam janam = birth after birth) of numerous past lives (utrey) have  been removed, i.e. I live by Naam with which I was sent to the world, and thus (rin-u) the debt owed – of not doing my duty so far – has been (laatha = removed) paid, i.e. I lead life as I am meant to – and hope not to be reborn to do it. 1.

 

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮੁ ਸਭਿ ਅਰਥਾ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਬਿਨੁ ਨਾਵੈ ਜੀਵਨੁ ਬਿਰਥਾ ॥ ਰਹਾਉ ॥

Mere man bẖaj rām nām sabẖ arthā.  Gur pūrai har nām driṛ▫ā▫i▫ā bin nāvai jīvan birthā. Rahā▫o.

 

O (meyrey) my (man) mind, (bhaj-u) praise and obey (naam-u) Naam/Divine commands, i.e. laws of (raam) the all-pervasive Master; this applies to (sabh-i) all (artha) purposes, i.e. everything is accomplished if done by rules.

(Poorai) the perfect (gur) guru (drirraaia) creates firm understanding of, and commitment to, Naam; otherwise (jeevan-u) human birth is (birtha) wasted, i.e. by not doing what one is required to – but engaging in pursuit of short term gains/pleasures or in rituals and different forms of worship.

(Rahaau) dwell on this and reflect.

 

ਬਿਨੁ ਗੁਰ ਮੂੜ ਭਏ ਹੈ ਮਨਮੁਖ ਤੇ ਮੋਹ ਮਾਇਆ ਨਿਤ ਫਾਥਾ ॥ ਤਿਨ ਸਾਧੂ ਚਰਣ ਨ ਸੇਵੇ ਕਬਹੂ ਤਿਨ ਸਭੁ ਜਨਮੁ ਅਕਾਥਾ ॥੨॥

Bin gur mūṛ bẖa▫e hai manmukẖ ṯe moh mā▫i▫ā niṯ fāthā.  Ŧin sāḏẖū cẖaraṇ na seve kabhū ṯin sabẖ janam akāthā. ||2||

 

(Manmukh) self-willed persons (bhaey) remain (moorr = foolish) ignorant of Naam by (bin-u = without, gur = guru) not following the guru; (tey) they (nit) ever (phaathaa = trapped) remain in grip of (moh) lure of (maaiaa) temptations in the world-play – like status, relatives, pleasures, rivalry, and wealth.

They (na kabahoo) never (seyvey = serve at, charan = feet) submit to instructions of (saadhoo) the guru, and (tin) their (sabh-u) whole (janam-u = the birth) human life (akaathaa) is wasted – as they do not act on directions of the Creator, which is the opportunity in human birth to obviate rebirth. 2.

 

ਜਿਨ ਸਾਧੂ ਚਰਣ ਸਾਧ ਪਗ ਸੇਵੇ ਤਿਨ ਸਫਲਿਓ ਜਨਮੁ ਸਨਾਥਾ ॥ ਮੋ ਕਉ ਕੀਜੈ ਦਾਸੁ ਦਾਸ ਦਾਸਨ ਕੋ ਹਰਿ ਦਇਆ ਧਾਰਿ ਜਗੰਨਾਥਾ ॥੩॥

Jin sāḏẖū cẖaraṇ sāḏẖ pag seve ṯin safli▫o janam sanāthā.  Mo ka▫o kījai ḏās ḏās ḏāsan ko har ḏa▫i▫ā ḏẖār jagannāthā. ||3||

 

On the other hand, (jin) those who (seyvey) serve at (charan, pag) the feet of, i.e. obey, (saadh) the guru to obey Naam; (tin) their (janam-u) human birth (saphlio) is fruitful as they (sanaathaa) have the Almighty as Master, – who enables to overcome temptations.

O (har-i) Almighty (jaga’nnaatha) Master of the world, please (daiaa = compassion, dhaar-i = bestow) be kind and (keejai) make (mo kau) me (daas-u) a servant of (daas) the servants of Your (daasan) servants, i.e. enable me to humbly serve Your seekers and follow their example. 3.

 

ਹਮ ਅੰਧੁਲੇ ਗਿਆਨਹੀਨ ਅਗਿਆਨੀ ਕਿਉ ਚਾਲਹ ਮਾਰਗਿ ਪੰਥਾ ॥ ਹਮ ਅੰਧੁਲੇ ਕਉ ਗੁਰ ਅੰਚਲੁ ਦੀਜੈ ਜਨ ਨਾਨਕ ਚਲਹ ਮਿਲੰਥਾ
॥੪॥੧॥

Ham anḏẖule gi▫ānhīn agi▫ānī ki▫o cẖālah mārag panthā.  Ham anḏẖule ka▫o gur ancẖal ḏījai jan Nānak cẖalah milanthā. ||4||1||

 

(Ham) we (andhuley = blind) are blinded – by allurements of the world-play -, and hence are (giaanheen agiaanee = ignorant) oblivious of Divine virtues and commands present within; so (kio = how?) we do not (chaalah-i) walk (maarag-i, pantha) on the path You told us, O Almighty.

Please (deejai) give (kau) to (ham) us (andhuley) blind/ignorant ones (anchal = scarf – to hold and follow) the guidance of (gur) the guru, so that we (chalah) walk (milanthaa = together) with the guru, says (jan) humble fourth Nanak. 4. 1.

 

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ਜੈਤਸਰੀ ਮਹਲਾ ੪ ॥ ਹੀਰਾ ਲਾਲੁ ਅਮੋਲਕੁ ਹੈ ਭਾਰੀ ਬਿਨੁ ਗਾਹਕ ਮੀਕਾ ਕਾਖਾ ॥ ਰਤਨ ਗਾਹਕੁ ਗੁਰੁ ਸਾਧੂ ਦੇਖਿਓ ਤਬ ਰਤਨੁ ਬਿਕਾਨੋ ਲਾਖਾ ॥੧॥

Jaiṯsarī mėhlā 4.  Hīrā lāl amolak hai bẖārī bin gāhak mīkā kākẖā.  Raṯan gāhak gur sāḏẖū ḏekẖi▫o ṯab raṯan bikāno lākẖā. ||1||

 

Composition of the fourth Guru in Raga Jaitsri. (Heera) jewel of (laal-u) red colour is (bhaaree) highly (amolak-u = priceless) valuable, but (bin-u) without (gaahak) a buyer its value is (meeka) like that of (kaakha) a piece of straw, i.e. the invaluable virtues of the Almighty are in the mind but we being oblivious, do not care for them.

When (gur-u, saadhoo = saint) the guru is (gaahak-u) the buyer, and he (deykhio) sees it, (tab) then (ratan-u) the jewel is (bikaano) sold (laakhaa) for hundreds of thousands of rupees, i.e. the guru is aware of Divine virtues within and with his guidance, one becomes aware of their value and emulates them. 1.

 

ਮੇਰੈ ਮਨਿ ਗੁਪਤ ਹੀਰੁ ਹਰਿ ਰਾਖਾ ॥ ਦੀਨ ਦਇਆਲਿ ਮਿਲਾਇਓ ਗੁਰੁ ਸਾਧੂ ਗੁਰਿ ਮਿਲਿਐ ਹੀਰੁ ਪਰਾਖਾ ॥ ਰਹਾਉ ॥

Merai man gupaṯ hīr har rākẖā.  Ḏīn ḏa▫i▫āl milā▫i▫o gur sāḏẖū gur mili▫ai hīr parākẖā. Rahā▫o.

 

(Har-i) the Almighty (raakha) has kept (heer-u/heera) the jewel of Naam (gupat-u) hidden in (meyrai) my (man-i) mind.

When the Almighty is (daiaal-i = compassionate) kind to (deen) the hapless mortal IT (milaaio = cause to meet) leads to (gur-u saadhoo) the guru, and (miliai) on finding (gur-i) the guru one (paraakhaa = examiner) becomes aware of the value of (heer-u) the jewel – of Naam within.

(Rahaau) dwell on this and contemplate.

 

ਮਨਮੁਖ ਕੋਠੀ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਤਿਨ ਘਰਿ ਰਤਨੁ ਨ ਲਾਖਾ ॥ ਤੇ ਊਝੜਿ ਭਰਮਿ ਮੁਏ ਗਾਵਾਰੀ ਮਾਇਆ ਭੁਅੰਗ ਬਿਖੁ ਚਾਖਾ ॥੨॥

Manmukẖ koṯẖī agi▫ān anḏẖerā ṯin gẖar raṯan na lākẖā.  Ŧe ūjẖaṛ bẖaram mu▫e gāvārī mā▫i▫ā bẖu▫ang bikẖ cẖākẖā. ||2||

 

(Manmukh) self-oriented persons do not follow the guru; their (kothee = cabin) minds are blinded, they live in (agiaan-u) ignorance and do not (laakha) see (ratan-u) the jewel (ghar-i = in home) within their minds.

(Tey = these) such (gaavaaree) foolish people (ujharr-i) go astray and (muey = die) waste their lives (bharam-i = wandering) chasing transitory pleasures (chaakhaa = tasted) having drunk, i.e. being under the influence of (bikh-u = poison, bhuang = serpent, the tempter) temptations (maaiaa) in the world-play. 2.

 

ਹਰਿ ਹਰਿ ਸਾਧ ਮੇਲਹੁ ਜਨ ਨੀਕੇ ਹਰਿ ਸਾਧੂ ਸਰਣਿ ਹਮ ਰਾਖਾ ॥ ਹਰਿ ਅੰਗੀਕਾਰੁ ਕਰਹੁ ਪ੍ਰਭ ਸੁਆਮੀ ਹਮ ਪਰੇ ਭਾਗਿ ਤੁਮ ਪਾਖਾ ॥੩॥

Har har sāḏẖ melhu jan nīke har sāḏẖū saraṇ ham rākẖā.  Har angīkār karahu parabẖ su▫āmī ham pare bẖāg ṯum pākẖā. ||3||

 

O (har-i) Almighty Master, please (meylhu) cause me to meet (neekey = good) sincere (saadh jan) seekers o (har-i har-i) Almighty; and (raakha) keep (ham) me (saran-i) in the care of (saadhoo) the seekers, i.e. in the company of the seekers – the holy congregation.

O (har-i) Almighty (prabh suaami) Master, please (angeekaar-u = make own, karah-u = do) accept me to be with You; I have (bhaag-i = run) longingly (parey) placed myself on (tum) Your (paakha) side, i.e. have given up other hopes. 3.

 

ਜਿਹਵਾ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਹ ਤੁਮ ਵਡ ਅਗਮ ਵਡ ਪੁਰਖਾ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਪਾਖਾਣੁ ਡੁਬਤ ਹਰਿ ਰਾਖਾ ॥੪॥੨॥

Jihvā ki▫ā guṇ ākẖ vakẖāṇėh ṯum vad agam vad purkẖā.  Jan Nānak har kirpā ḏẖārī pākẖāṇ dubaṯ har rākẖā. ||4||2||

 

(Kiaa) what all (gun) virtues of Yours can (jihva = tongue) I (vakhaana = say) describe, (tum) You are (vadd) great and (agam) beyond understanding, o (vadd) great (purkha) all-pervasive Master.

(Har-i) the Almighty (kirpa dhaaree) bestowed grace, and  (raakhaa) saved me (dubbat) the sinking  (paakhaan-u) stone, i.e. weighed down by vices, says (jan) the humble fourth Nanak. 4. 2.

 

Page 697

 

ਜੈਤਸਰੀ ਮ; ੪ ॥ ਹਮ ਬਾਰਿਕ ਕਛੂਅ ਨ ਜਾਨਹ ਗਤਿ ਮਿਤਿ ਤੇਰੇ ਮੂਰਖ ਮੁਗਧ ਇਆਨਾ ॥ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਦੀਜੈ ਮਤਿ ਊਤਮ ਕਰਿ ਲੀਜੈ ਮੁਗਧੁ ਸਿਆਨਾ ॥੧॥

Jaiṯsarī mėhlā 4.  Ham bārik kacẖẖū▫a na jānah gaṯ miṯ ṯere mūrakẖ mugaḏẖ i▫ānā.  Har kirpā ḏẖār ḏījai maṯ ūṯam kar lījai mugaḏẖ si▫ānā. ||1||

 

Composition of the fourth Guru in Raga Jaitsri. O Almighty, (ham) I am (moorakh, mugadh) foolish like (iaana) a small (baarik) child and (jaanah-i) know (kachhooa na) nothing of (teyrey) Your (gat-i = state) Being and (mit-i) measure, i.e. I do not know for what You sent me to be born as a human being.

Please (kirpa dhaar-i) be kind to (deejai) give (ootam) the sublime (mat-i) understanding to (kar-i leejai) make (mugadh-u) this  foolish person like me, a (siaana) a wise one, i.e. make me aware of Your commands, and expectations from me. 1.

 

ਮੇਰਾ ਮਨੁ ਆਲਸੀਆ ਉਘਲਾਨਾ ॥ ਹਰਿ ਹਰਿ ਆਨਿ ਮਿਲਾਇਓ ਗੁਰੁ ਸਾਧੂ ਮਿਲਿ ਸਾਧੂ ਕਪਟ ਖੁਲਾਨਾ ॥ ਰਹਾਉ ॥

Merā man ālsī▫ā ugẖlānā.  Har har ān milā▫i▫o gur sāḏẖū mil sāḏẖū kapat kẖulānā. Rahā▫o.

 

(Meyra) my (man-u) mind is (aalseeaa) lazy/careless and (ughlaana = dozing off) indifferent – to know what is in it.

When (har-i har-i) the Almighty (aan-i) brings (gur-u = guru, saadhoo = saint) the guru and (milaaio) causes me to meet him, then (mil-i) on meeting, (saadhoo) the guru (khulaana) opens (kapatt) the gate to the mind, i.e. one finds the Master by way of awareness of IT’s virtues within.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਖਿਨੁ ਖਿਨੁ ਪ੍ਰੀਤਿ ਲਗਾਵਹੁ ਮੇਰੈ ਹੀਅਰੈ ਮੇਰੇ ਪ੍ਰੀਤਮ ਨਾਮੁ ਪਰਾਨਾ ॥ ਬਿਨੁ ਨਾਵੈ ਮਰਿ ਜਾਈਐ ਮੇਰੇ ਠਾਕੁਰ ਜਿਉ ਅਮਲੀ ਅਮਲਿ ਲੁਭਾਨਾ ॥੨॥

Gur kẖin kẖin parīṯ lagāvahu merai hī▫arai mere parīṯam nām parānā.  Bin nāvai mar jā▫ī▫ai mere ṯẖākur ji▫o amlī amal lubẖānā. ||2||

 

O (gur) guru, please (lagaavh-u) create (khin-u khin-u = of every moment) continuous (preet-i) affection for (naam-u) virtues in (meyrai) my (heearai) mind, for (preetam) the Beloved Master of (praana) life (meyrey = my) of all, i.e. may I ever take Naam as support/guide for life.

For, o (meyrey) my (tthaakur) Master, one (mar-i jaaeeai = dies) succumbs to temptations in life, (bin-u) without (naavai) Naam, (jio) like (amli) an addict (lubhaana) addicted (amal-i) to the intoxicant cannot do (bin-u) without it. 2.

 

ਜਿਨ ਮਨਿ ਪ੍ਰੀਤਿ ਲਗੀ ਹਰਿ ਕੇਰੀ ਤਿਨ ਧੁਰਿ ਭਾਗ ਪੁਰਾਨਾ ॥ ਤਿਨ ਹਮ ਚਰਣ ਸਰੇਵਹ ਖਿਨੁ ਖਿਨੁ ਜਿਨ ਹਰਿ ਮੀਠ ਲਗਾਨਾ ॥੩॥

Jin man parīṯ lagī har kerī ṯin ḏẖur bẖāg purānā.  Ŧin ham cẖaraṇ sarevėh kẖin kẖin jin har mīṯẖ lagānā. ||3||

 

(Jin) those in whose (man-i) minds (preet-i) affection (keyree) for (har-i) the Almighty (lag-i) develops, (tin) their (bhaag) good fortune – to love the Master – is (puraana = old) pre-ordained (dhur-i = from source) the Creator – based on past deeds.

(Ham) I shall (sareyvah) serve at (tin) their (charan) feet (khin-u khin-u) every moment; they are (jin) those who (lagaana) find (har-i) the Almighty (meetth) sweet, i.e. lovingly obey God. 3.

 

ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਧਾਰੀ ਮੇਰੈ ਠਾਕੁਰਿ ਜਨੁ ਬਿਛੁਰਿਆ ਚਿਰੀ ਮਿਲਾਨਾ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੁ ਜਿਨਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਜਨੁ ਨਾਨਕੁ ਤਿਸੁ ਕੁਰਬਾਨਾ ॥੪॥੩॥

Har har kirpā ḏẖārī merai ṯẖākur jan bicẖẖuri▫ā cẖirī milānā.  Ḏẖan ḏẖan saṯgur jin nām driṛ▫ā▫i▫ā jan Nānak ṯis kurbānā. ||4||3||

 

(Meyrai) my (tthaakur-i) Master was (kripa dhaar-i) kind to make me aware of IT’s (har-i = dispels vices) purifying and (har-i= makes green) rejuvenating virtues; I emulated them and this (chiree) long (bichhuriaa) separated (jan-u) humble seeker (milaana) was united – has found the Master within.

(Dhan dhan) blessed is (satigur-u) the true guru who (drirraaia) imparted firm understanding of (naam-u) Divine virtues – and enabled to find the Master; (jan-u) the humble fourth Nanak (kurbaana = is sacrifice) adores (tis-u = that) the guru. 4. 3.

 

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ਜੈਤਸਰੀ ਮਹਲਾ ੪ ॥ ਸਤਿਗੁਰੁ ਸਾਜਨੁ ਪੁਰਖੁ ਵਡ ਪਾਇਆ ਹਰਿ ਰਸਕਿ ਰਸਕਿ ਫਲ ਲਾਗਿਬਾ ॥ ਮਾਇਆ ਭੁਇਅੰਗ ਗ੍ਰਸਿਓ ਹੈ ਪ੍ਰਾਣੀ ਗੁਰ ਬਚਨੀ ਬਿਸੁ ਹਰਿ ਕਾਢਿਬਾ ॥੧॥

Jaiṯsarī mėhlā 4.  Saṯgur sājan purakẖ vad pā▫i▫ā har rasak rasak fal lāgibā.  Mā▫i▫ā bẖu▫i▫ang garsi▫o hai parāṇī gur bacẖnī bis har kādẖibā. ||1||

 

Composition of the fourth Guru in Raga Jaitsri. One who (paaiaa) receives (vadd) the great (purakh-u = person) teachings of (satigur-u) the true guru, (rasak-i rasak-i = relishing) and lovingly obeys; this (laagibaa) bears (har-i) the Almighty as (phal) the fruit, i.e. finds the Almighty within.

(Praanee) the mortal (grasio = in the grip of) surrounded by (bhua-ing = serpent) temptations (maaiaa) of the world-play; (har-i) the Almighty – enables him/her to find the guru and – (bachnee = with words) teachings of the guru (kaaddhiba) take out (bis-u) the poison of the serpent, i.e. makes temptations ineffective.

1.

 

ਮੇਰਾ ਮਨੁ ਰਾਮ ਨਾਮ ਰਸਿ ਲਾਗਿਬਾ ॥ ਹਰਿ ਕੀਏ ਪਤਿਤ ਪਵਿਤ੍ਰ ਮਿਲਿ ਸਾਧ ਗੁਰ ਹਰਿ ਨਾਮੈ ਹਰਿ ਰਸੁ ਚਾਖਿਬਾ ॥ ਰਹਾਉ ॥

Merā man rām nām ras lāgibā.  Har kī▫e paṯiṯ paviṯar mil sāḏẖ gur har nāmai har ras cẖākẖibā. Rahā▫o.

 

(Meyra) my (man-u) mind (laagiba = attached to) enjoys (ras-i) the elixir of (naam) virtues of (raam) the all-pervasive Master.

I (chaakhiba) tasted/experienced (har-i ras-u) the Divine elixir (naamai) of Divine virtues (mil-i) on meeting and following (saadh gur) the guru; and then (har-i) the Almighty (keeay) made me, (patit) a fallen one, (pavit) purified, i.e. vices were driven out from the mind and the Master found within.

(Rahaau) dwell on this and contemplate.

 

ਧਨੁ ਧਨੁ ਵਡਭਾਗ ਮਿਲਿਓ ਗੁਰੁ ਸਾਧੂ ਮਿਲਿ ਸਾਧੂ ਲਿਵ ਉਨਮਨਿ ਲਾਗਿਬਾ ॥ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਸਾਂਤਿ ਪਾਈ ਹਰਿ ਨਿਰਮਲ ਨਿਰਮਲ ਗੁਨ ਗਾਇਬਾ ॥੨॥

Ḏẖan ḏẖan vadbẖāg mili▫o gur sāḏẖū mil sāḏẖū liv unman lāgibā.  Ŧarisnā agan bujẖī sāʼnṯ pā▫ī har nirmal nirmal gun gā▫ibā. ||2||

 

It is with (dhan-u dhan-u) blessed (vaddbhaag) good fortune that one (milio) finds (gur-u saadhoo) the guru; (mil-i) on meeting him and with his guidance, one (laagiba = engaged) achieves (liv) focus with (unman-i) undistracted devotion.

(Agan-i) the fire of (trisna = craving) running after desires, (bujhee) is extinguished, and (saant-i) peace (paaee) obtained by (gaaiba = singing) keeping in mind (nirmal) the pristine (gun) virtues of (nirmal) the pristine (har-i) Almighty. 2.                                                                     

 

ਤਿਨ ਕੇ ਭਾਗ ਖੀਨ ਧੁਰਿ ਪਾਏ ਜਿਨ ਸਤਿਗੁਰ ਦਰਸੁ ਨ ਪਾਇਬਾ ॥ ਤੇ ਦੂਜੈ ਭਾਇ ਪਵਹਿ ਗ੍ਰਭ ਜੋਨੀ ਸਭੁ ਬਿਰਥਾ ਜਨਮੁ ਤਿਨ ਜਾਇਬਾ ॥੩॥

Ŧin ke bẖāg kẖīn ḏẖur pā▫e jin saṯgur ḏaras na pā▫ibā.  Ŧe ḏūjai bẖā▫e pavėh garabẖ jonī sabẖ birthā janam ṯin jā▫ibā. ||3||

 

(Jin) those who do not (paaiba = obtain) get to (dars-u = sight) meet (satigur) the true guru, (tin key = their) they (paaey) received (kheen) weak (bhaag) fortune (dhur-i) from the source/Creator.

(Tey) they have (doojai) other (bhaaey) ideas, i.e. go their own way away from the Almighty; they are (pavah-i) put in (grabh) the womb of mothers in various (jonee) life-forms, i.e. are born again and again; their (sabh-u) whole (janam-u) human birth (jaaiba) goes (birth) waste – as they do not avail of the opportunity to unite with the Creator. 3.

 

ਹਰਿ ਦੇਹੁ ਬਿਮਲ ਮਤਿ ਗੁਰ ਸਾਧ ਪਗ ਸੇਵਹ ਹਮ ਹਰਿ ਮੀਠ ਲਗਾਇਬਾ ॥ ਜਨੁ ਨਾਨਕੁ ਰੇਣ ਸਾਧ ਪਗ ਮਾਗੈ ਹਰਿ ਹੋਇ ਦਇਆਲੁ ਦਿਵਾਇਬਾ ॥੪॥੪॥

Har ḏeh bimal maṯ gur sāḏẖ pag sevah ham har mīṯẖ lagā▫ibā.  Jan Nānak reṇ sāḏẖ pag māgai har ho▫e ḏa▫i▫āl ḏivā▫ibā. ||4||4||

 

O (har-i) Almighty, please (deyh-u = give) grant me (mat-i) sense which is (bimal = free of dirt) free of evil so that I (seyvah = serve, pag = feet) humbly follow (gur saadh) the guru; and (ham) I may (lagaaiba) be considered (meetth = sweet) acceptable to the Almighty.

(Jan-u) humble fourth Nanak (maagai) asks for (reyn) the dust of (pag) the feet of (saadh) the guru; o (har-i) Almighty, please (hoey) be (daiaal-u) kind and (divaaiba = give) grant me tha, i.e. enable me to follow the gurut. 4. 4.

 

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Note: Human birth is an opportunity for the soul to find, and unite with, the Almighty. This is possible if one lives by Naam, which is emulating Divine virtues and obeying Divine commands. However. a soul who has not obeyed Naam in the past, would not do it next time. The guru says such a soul that person might as well not be born. One who wishes to succeed in finding the Almighty needs to find and follow the true guru. This is the message of the fourth Guru in this Shabad.

 

ਜੈਤਸਰੀ ਮਹਲਾ ੪ ॥ ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਨਾਮੁ ਨ ਬਸਿਓ ਤਿਨ ਮਾਤ ਕੀਜੈ ਹਰਿ ਬਾਂਝਾ ॥ ਤਿਨ ਸੁੰਞੀ ਦੇਹ ਫਿਰਹਿ ਬਿਨੁ ਨਾਵੈ ਓਇ ਖਪਿ ਖਪਿ ਮੁਏ ਕਰਾਂਝਾ ॥੧॥

Jaiṯsarī mėhlā 4.  Jin har hirḏai nām na basi▫o ṯin māṯ kījai har bāʼnjẖā.  Ŧin suñī ḏeh firėh bin nāvai o▫e kẖap kẖap mu▫e karāʼnjẖā. ||1||

 

Composition of the fourth Guru in Raga Jaitsri. O (har-i) Almighty, (jin) those in whose (hirdai) mind (naam) Divine virtues did not (basio) dwell i.e. those who did not obey Naam in past birth – would be indifferent to (naam-u) virtues and commands of (har-i) the Almighty; please (keejai) make (tin) their (maat) mothers (baa’njha) sterile – so that they are not born.

Because when they are born, (bin-u = without) being bereft of Naam, (tin) their (deyh) bodies (phirah-i) wander (sunjni = empty) hollow – have no virtues and hence are unable to achieve the purpose of human birth; they (muey) die (khap-i khap-i) feeling miserable and (kraanjha) whining in disappointment when confronted with their deeds. 1.

 

ਮੇਰੇ ਮਨ ਜਪਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਮਾਝਾ ॥ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾਲਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਗੁਰਿ ਗਿਆਨੁ ਦੀਓ ਮਨੁ ਸਮਝਾ ॥ ਰਹਾਉ ॥

Mere man jap rām nām har mājẖā.  Har har kirpāl kirpā parabẖ ḏẖārī gur gi▫ān ḏī▫o man samjẖā. Rahā▫o.

 

O (meyrey) my (man) mind, (jap-i) recount and emulate (naam-u) virtues and commands of (raam) the all-pervasive Master; (har-i) the Almighty is (maajhaa) within you – so find IT within.

When (kripaal-i) the caring (har-i har-i) Almighty (prabh-i) Master (dhaari = bestows, kripa = kindness) is kind – then one finds the guru, (gur-i) the guru (deeo = gives) imparts (giaan-u) awareness of Naam, and (man-u) the mind (samjha) understands – so seek the guru and follow him.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਕੀਰਤਿ ਕਲਜੁਗਿ ਪਦੁ ਊਤਮੁ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਮਾਝਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਜਿਨਿ ਗੁਪਤੁ ਨਾਮੁ ਪਰਗਾਝਾ ॥੨॥
Har kīraṯ kaljug paḏ ūṯam har pā▫ī▫ai saṯgur mājẖā.  Ha▫o balihārī saṯgur apune jin gupaṯ nām pargājẖā. ||2||

 

(Kaljug-i) in this age of conflicts/duality where temptations are galore, (keerat-i) awareness and praising the virtues of (har-i) the Almighty takes one to (ootam-u) a sublime (pad-u = status) state – of being able to focus on the Almighty; the Almighty (paaeeai) is found (maajha) within with guidance of (satigur) the true guru.

(Hau) I (balihaari = am sacrifice) adore (apuney) my (satigur) true guru (jin-i) who (pargaajha/pargaasa = makes manifest) imparts awareness of Naam (gupat-u) hidden within – it was given to the soul at birth. 2.

 

ਦਰਸਨੁ ਸਾਧ ਮਿਲਿਓ ਵਡਭਾਗੀ ਸਭਿ ਕਿਲਬਿਖ ਗਏ ਗਵਾਝਾ ॥ ਸਤਿਗੁਰੁ ਸਾਹੁ ਪਾਇਆ ਵਡ ਦਾਣਾ ਹਰਿ ਕੀਏ ਬਹੁ ਗੁਣ ਸਾਝਾ ॥੩॥

Ḏarsan sāḏẖ mili▫o vadbẖāgī sabẖ kilbikẖ ga▫e gavājẖā.  Saṯgur sāhu pā▫i▫ā vad ḏāṇā har kī▫e baho guṇ sājẖā. ||3||

 

(Darsan-u= sight) meeting with (saadh) the guru (milio = obtained) comes about (vaddbhaagi) with good fortune; with his guidance, influences of (sabh-i) all (kilbikh) wrongdoings of the past (gaey gavaajha = are lost) are erased from the mind/soul.

(Satigur) the true guru (saah-u = rich – with virtues) is virtuous, (vadd = greatly) very (daanaa) wise, and (keeay = does, saajhaa = sharing) shares (bahu) numerous (gun) virtues of (har-i) the Almighty with the disciple. 3.

 

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਜਗਜੀਵਨਿ ਹਰਿ ਉਰਿ ਧਾਰਿਓ ਮਨ ਮਾਝਾ ॥ ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ॥੪॥੫॥

Jin ka▫o kirpā karī jagjīvan har ur ḏẖāri▫o man mājẖā.  Ḏẖaram rā▫e ḏar kāgaḏ fāre jan Nānak lekẖā samjẖā. ||4||5||

 

(Jin kau) those to whom (jagjeevan-i = the Master of life) the Creator (kripa kari) is kind, they (dhaario = place) keep (har-i) the Almighty (maajhaa) in (ur-i = man) mind – and live by IT’s virtues and commands. 

When Dharam Raaey, the metaphoric presenter in Divine court (samjha) considers and understands (leykha) the account of deeds, i.e. finds that the person lived by Naam, it (phaarey) tears off (kaagad/kaagaj = paper) account of deeds, i.e. declares that there is nothing against that soul who is then accepted for union with the Creator, says (jan) the humble fourth Nanak. 4. 5.

 

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ਜੈਤਸਰੀ ਮਹਲਾ ੪ ॥ ਸਤਸੰਗਤਿ ਸਾਧ ਪਾਈ ਵਡਭਾਗੀ ਮਨੁ ਚਲਤੌ ਭਇਓ ਅਰੂੜਾ ॥ ਅਨਹਤ ਧੁਨਿ ਵਾਜਹਿ ਨਿਤ ਵਾਜੇ ਹਰਿ ਅੰਮ੍ਰਿਤ ਧਾਰ ਰਸਿ ਲੀੜਾ ॥੧॥

Jaiṯsarī mėhlā 4.  Saṯsangaṯ sāḏẖ pā▫ī vadbẖāgī man cẖalṯou bẖa▫i▫o arūṛā.  Anhaṯ ḏẖun vājėh niṯ vāje har amriṯ ḏẖār ras līṛā. ||1||

 

Composition of the fourth Guru in Raga Jaitsri. One is (vaddbhaagee) very fortunate (paaee = find) to join (satsangat-i) the holy congregation which is guided by the teachings of (saadh) the guru; his/her (chaltao = moving) wandering (man-u) mind (bhaio) becomes (aroorra = unmoving) steady, i.e. focuses within rejecting other ideas.

The Divine (vaajey) musical instruments (nit) ever (anhat) incessantly (vaajah-i) play (dhun-i = melody) celestial music in the seeker’s mind and s/he receives a (dhaar = stream) steady flow of (amrit) life giving (ras-i) elixir and (leerra) drinks it, i.e. remains aware of, and lives by virtues and commands of, the Almighty as guide. 1.

 

ਮੇਰੇ ਮਨ ਜਪਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਰੂੜਾ ॥ ਮੇਰੈ ਮਨਿ ਤਨਿ ਪ੍ਰੀਤਿ ਲਗਾਈ ਸਤਿਗੁਰਿ ਹਰਿ ਮਿਲਿਓ ਲਾਇ ਝਪੀੜਾ ॥ ਰਹਾਉ ॥

Mere man jap rām nām har rūṛā.  Merai man ṯan parīṯ lagā▫ī saṯgur har mili▫o lā▫e jẖapīṛā. Rahā▫o.

 

O (meyrey) my (man) mind (jap-i) remember and practice (roorra = handsome) the lovable (naam) virtues of (raam) the all-pervading (har-i) Almighty.

(Satigur-i) the true guru (lagaaee) created (preet-i) affection for the Master (meyrai) in my (man-i) mind and (tan-i) body, i.e. I started thinking and acting by Divine commands, and (har-i) the Almighty (milio) met me (laaey) giving (jhapeerra) embrace, i.e. with Divine grace I now never forget the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਸਾਕਤ ਬੰਧ ਭਏ ਹੈ ਮਾਇਆ ਬਿਖੁ ਸੰਚਹਿ ਲਾਇ ਜਕੀੜਾ ॥ ਹਰਿ ਕੈ ਅਰਥਿ ਖਰਚਿ ਨਹ ਸਾਕਹਿ ਜਮਕਾਲੁ ਸਹਹਿ ਸਿਰਿ ਪੀੜਾ ॥੨॥

Sākaṯ banḏẖ bẖa▫e hai mā▫i▫ā bikẖ saʼncẖėh lā▫e jakīṛā.  Har kai arath kẖaracẖ nah sākėh jamkāl sahėh sir pīṛā. ||2||

 

(Saakat = worshippers of Shakti) materially oriented persons – who turn away from God – (bhaey = become) are (bandh = bound) attached to (maaia) the world-play; they (sanchah-i) gather (bikh-u = poison) vices (laaey jakeerra = tightly tied) and remain in their grip.

They (nah saakah-i) cannot (kharach-i) spend anything (arth) for the benefit (kai) of the creation of (har-i) the Almighty; they are punished by (jamkaal-u) the agent of death and (saha-i) bear (peerra) the pain of hits (sir-i) on the head, i.e. they are driven away from the Almighty into reincarnations. 2.

 

ਜਿਨ ਹਰਿ ਅਰਥਿ ਸਰੀਰੁ ਲਗਾਇਆ ਗੁਰ ਸਾਧੂ ਬਹੁ ਸਰਧਾ ਲਾਇ ਮੁਖਿ ਧੂੜਾ ॥ ਹਲਤਿ ਪਲਤਿ ਹਰਿ ਸੋਭਾ ਪਾਵਹਿ ਹਰਿ ਰੰਗੁ ਲਗਾ ਮਨਿ ਗੂੜਾ ॥੩॥

Jin har arath sarīr lagā▫i▫ā gur sāḏẖū baho sarḏẖā lā▫e mukẖ ḏẖūṛā.  Halaṯ palaṯ har sobẖā pāvahi har rang lagā man gūṛā. ||3||

 

(Jin) those who (lagaaia) apply/use their (sareer-u) bodies (arath-i) for the sake/service/obedience of the Almighty as taught by (gur saadhoo) the guru, with (bahu = great) deep (sardha) faith, I shall (laaey) apply (dhoorra) the dust of their feet (mukh-i) on my face/forehead, i.e. pay obeisance to, and follow, them.

(Man-i) in their minds, they (lagaa) bear (goorra) strong (rang-u) love for (har-i) the Almighty; they (paavah-i) receive (sobha = glory) appreciation (har-i = every) for all their deeds (halat-i) in this world and (palat-i) in the hereafter. 3.

 

ਹਰਿ ਹਰਿ ਮੇਲਿ ਮੇਲਿ ਜਨ ਸਾਧੂ ਹਮ ਸਾਧ ਜਨਾ ਕਾ ਕੀੜਾ ॥ ਜਨ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਗੀ ਪਗ ਸਾਧ ਗੁਰ ਮਿਲਿ ਸਾਧੂ ਪਾਖਾਣੁ ਹਰਿਓ ਮਨੁ ਮੂੜਾ ॥੪॥੬॥

Har har mel mel jan sāḏẖū ham sāḏẖ janā kā kīṛā.  Jan Nānak parīṯ lagī pag sāḏẖ gur mil sāḏẖū pākẖāṇ hari▫o man mūṛā. ||4||6||

 

O (har-i har-i) Almighty Master, please (meyl-i= cause to meet) enable me to find (jan saadhoo) the seekers; I am (keerra) a worm (ka) of (saadh janaa) the seekers, i.e. humbly seek to serve and follow Your devotees.

When one (lagi) develops (preet-i) affection for (pag) feet of, i.e. starts following, (saadh gur) the guru, (moorra) the silly mind which is dry like (paakhaan-u) a stone (hario = becomes green) blossoms, says the fourth Nanak. 4. 6.