SGGS pp 757-759 Soohi M: 4, Asttpadees 1-2.

 

Note: This Shabad expresses love amounting to mad yearning for the Almighty taking the guru’s teachings as guide to achieve that. The Shabad emphasizes the need to find and follow the guru. It is a long Shabad with the first twelve verses showing madness of sincere love.

 

ਰਾਗੁ ਸੂਹੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੪ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

Composition of the fourth Guru in Raga Soohi, (astpadeeaa) of eight stanzas, (ghar-u-2) to be sung to the second beat.  Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Asttpadee means a composition with eight stanzas. But, as happens sometimes in Gurbani, an Asttpadee may have more than eight stanzas. This Shabad has thirty two stanzas of one line each.

 

ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਪਿਆਰਾ ਹਉ ਤਿਸੁ ਪਹਿ ਆਪੁ ਵੇਚਾਈ ॥੧॥

Ko▫ī āṇ milāvai merā parīṯam pi▫ārā ha▫o ṯis pėh āp vecẖā▫ī. ||1||

 

If (koee) someone (aan-i) brings me to a state which (milvaai) enables me to find (meyra) my (piaara preetam-u) Beloved within, (hau) I shall (veychaaee = have sold, aap-u = self) be a slave (pah-i) to (tis-u) him/her, i.e. do anything for him/her. 1.

 

ਦਰਸਨੁ ਹਰਿ ਦੇਖਣ ਕੈ ਤਾਈ ॥ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਾ ਸਤਿਗੁਰੁ ਮੇਲਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Ḏarsan har ḏekẖaṇ kai ṯā▫ī.  Kirpā karahi ṯā saṯgur melėh har har nām ḏẖi▫ā▫ī. ||1|| rahā▫o.

 

I shall do this (kai taaee) in order to (deykhan = see) obtain (darsan-u = sight) vision, i.e. become aware, of virtues and commands, (kai) of (har-i) the Almighty.

When the Almighty (kripa karah-i) is kind (ta) then IT (meylah-i) leads to (satigur-u) the true guru – and by following his teachings –  one (dhiaaee) pays attention to (naam-u) Naam or virtues and commands (har-i har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੇ ਸੁਖੁ ਦੇਹਿ ਤ ਤੁਝਹਿ ਅਰਾਧੀ ਦੁਖਿ ਭੀ ਤੁਝੈ ਧਿਆਈ ॥੨॥ ਜੇ ਭੁਖ ਦੇਹਿ ਤ ਇਤ ਹੀ ਰਾਜਾ ਦੁਖ ਵਿਚਿ ਸੂਖ ਮਨਾਈ ॥੩॥

Je sukẖ ḏėh ṯa ṯujẖėh arāḏẖī ḏukẖ bẖī ṯujẖai ḏẖi▫ā▫ī. ||2||
Je bẖukẖ ḏėh ṯa iṯ hī rājā ḏukẖ vicẖ sūkẖ manā▫ī. ||3||

O Almighty, (jey) if You (deyh-i) give me (sukh-u) comfort/peace (ta) then I shall (araadhi) invoke You and (dhiaaee) pay attention to (tujhai = You) Your virtues and commands (bhi) even (dukh-i) in distress. 2.

(Jey) if You (deyh-i) give (bhukh) hunger (ta) then I shall (raaja = satiated) be satisfied (it hi) that way itself, and (manaaee) feel (sookh) comfort (vich-i) in (dukh) distress – given by You, i.e. whatever happens is good for the creatures. 3.

 

ਤਨੁ ਮਨੁ ਕਾਟਿ ਕਾਟਿ ਸਭੁ ਅਰਪੀ ਵਿਚਿ ਅਗਨੀ ਆਪੁ ਜਲਾਈ ॥੪॥

Ŧan man kāt kāt sabẖ arpī vicẖ agnī āp jalā▫ī. ||4||
I shall (kaatt-i kaatt-i) cut my (tan-u) body and (man-u) mind, i.e. bear any hardship, and (jalaaee) burn (aap-u) the self (vich-i) in (agni) fire i.e. totally give up ego in thought and deed. 4.   ਪਖਾ ਫੇਰੀ ਪਾਣੀ ਢੋਵਾ ਜੋ ਦੇਵਹਿ ਸੋ ਖਾਈ ॥੫॥ Pakẖā ferī pāṇī dẖovā jo ḏevėh so kẖā▫ī. ||5||   I shall (pheyri) wave (pakhaa) the hand-held (pakhaa) fan, (ddhovaa) carry (paani) water for bath and drinking, and (khaaee) eat (jo) whatever You (deyvah-i) give – as a slave does. 5.
ਨਾਨਕੁ ਗਰੀਬੁ ਢਹਿ ਪਇਆ ਦੁਆਰੈ ਹਰਿ ਮੇਲਿ ਲੈਹੁ ਵਡਿਆਈ ॥੬॥ Nānak garīb dẖėh pa▫i▫ā ḏu▫ārai har mel laihu vadi▫ā▫ī. ||6||   (Gareeb-u = poor) humble fourth Nanak (ddha-i paiaa) has fallen (duaarai) at Your gate/ has placed the self in Your care; be kind to (meyl-i laihu) unite him with You; that will be Your (vaddiaaee) greatness. 6.   ਅਖੀ ਕਾਢਿ ਧਰੀ ਚਰਣਾ ਤਲਿ ਸਭ ਧਰਤੀ ਫਿਰਿ ਮਤ ਪਾਈ ॥੭॥ Akẖī kādẖ ḏẖarī cẖarṇā ṯal sabẖ ḏẖarṯī fir maṯ pā▫ī. ||7||   I shall (kaaddh-i) take out my (akhi) eyes and (dhar-i) place (tal-i) under Your (charna) feet – to welcome You; I shall (phir-i) wander (sabh) the whole (dharti) earth (mat) just in case I (paaee) find You this way. 7.   ਜੇ ਪਾਸਿ ਬਹਾਲਹਿ ਤਾ ਤੁਝਹਿ ਅਰਾਧੀ ਜੇ ਮਾਰਿ ਕਢਹਿ ਭੀ ਧਿਆਈ ॥੮॥ Je pās bahālėh ṯā ṯujẖėh arāḏẖī je mār kadẖėh bẖī ḏẖi▫ā▫ī. ||8||   (Jey) if You (bahaaley = cause to sit) keep me (paas-i) with You (ta) then I shall (araadhi) invoke (tujhah-i) You; if You (maar-i) beat and (kaddhah-i) throw me out, (bhi) even then I shall (dhaiaaee) pay attention to and carry out Your commands. 8.   ਜੇ ਲੋਕੁ ਸਲਾਹੇ ਤਾ ਤੇਰੀ ਉਪਮਾ ਜੇ ਨਿੰਦੈ ਤ ਛੋਡਿ ਨ ਜਾਈ ॥੯॥ Je lok salāhe ṯā ṯerī upmā je ninḏai ṯa cẖẖod na jā▫ī. ||9||   (Jey) if (lok-u) the world (salaahey) praises me for being Your devotee (ta) then it is (teyri) Your (upma) glory; if it (nindai) slanders me then I shall not (chhodd-i) leave You and (jaaee) go – I shall never disown You as my Master. 9. ਜੇ ਤੁਧੁ ਵਲਿ ਰਹੈ ਤਾ ਕੋਈ ਕਿਹੁ ਆਖਉ ਤੁਧੁ ਵਿਸਰਿਐ ਮਰਿ ਜਾਈ ॥੧੦॥ Je ṯuḏẖ val rahai ṯā ko▫ī kihu ākẖa▫o ṯuḏẖ visri▫ai mar jā▫ī. ||10||   (Jey) if my love (rahai) is maintained (val-i) with (tudh-u) You (ta) then I will not care if (koee) someone (aakhai) says (kihu) anything, for, I shall (mar-i jaaee) die (visriai) by forgetting (tudh-u) You, i.e. virtues and commands, – I will then be overcome by vices. 10.   ਵਾਰਿ ਵਾਰਿ ਜਾਈ ਗੁਰ ਊਪਰਿ ਪੈ ਪੈਰੀ ਸੰਤ ਮਨਾਈ ॥੧੧॥   vār vār jā▫ī gur ūpar pai pairī sanṯ manā▫ī. ||11||   I (jaaee) am (vaar-i vaar-i) ever sacrifice (oopar-i = on) to, i.e. I adore, the guru, and shall (pai) fall (pairi) at the feet of (sant) the guru to (manaaee) propitiate – seek forgiveness when I go wrong. ਨਾਨਕੁ ਵਿਚਾਰਾ ਭਇਆ ਦਿਵਾਨਾ ਹਰਿ ਤਉ ਦਰਸਨ ਕੈ ਤਾਈ ॥੧੨॥ Nānak vicẖārā bẖa▫i▫ā ḏivānā har ṯa▫o ḏarsan kai ṯā▫ī. ||12||   (Vichaara) helpless fourth Nanak (bhaiaa) has become mad/is restless for (kai taaee) for (tau) Your (darsan) vision, o (har-i) Almighty. 12.   Note: The next six verses show deep faith and yearning for the guru who alone can enable to find the Almighty.   ਝਖੜੁ ਝਾਗੀ ਮੀਹੁ ਵਰਸੈ ਭੀ ਗੁਰੁ ਦੇਖਣ ਜਾਈ ॥੧੩॥ Jẖakẖaṛ jẖāgī mīhu varsai bẖī gur ḏekẖaṇ jā▫ī. ||13||   If (jhakharr-u) a storm (jhaagi) blows and (meeh-u) rain (varsai) falls (hi) even then I shall (jaaee) go (deykhan) to see the guru, i.e. shall follow the guru despite hardship. 13.   ਸਮੁੰਦੁ ਸਾਗਰੁ ਹੋਵੈ ਬਹੁ ਖਾਰਾ ਗੁਰਸਿਖੁ ਲੰਘਿ ਗੁਰ ਪਹਿ ਜਾਈ ॥੧੪॥ Samunḏ sāgar hovai baho kẖārā gursikẖ langẖ gur pėh jā▫ī. ||14|| Even if there be a (bahu) great (khaara) saltish (samund-u) sea or even (saagar-u) ocean, (gursikh-i) the guru’s Sikh (langh-i) crosses it, i.e. a Sikh overcomes all obstacles, to (jaaee) get (pah-i) to, i.e. follow, the guru. 14.   ਜਿਉ ਪ੍ਰਾਣੀ ਜਲ ਬਿਨੁ ਹੈ ਮਰਤਾ ਤਿਉ ਸਿਖੁ ਗੁਰ ਬਿਨੁ ਮਰਿ ਜਾਈ ॥੧੫॥ Ji▫o parāṇī jal bin hai marṯā ṯi▫o sikẖ gur bin mar jā▫ī. ||15||   (Jio) the way (praani) a creature (hai marta) dies (bin-u) without (jal) water, (tio) similarly the Sikh (mar-i jaaee) dies, i.e. falls prey to temptations without the guru. 15.   Page 758   ਜਿਉ ਧਰਤੀ ਸੋਭ ਕਰੇ ਜਲੁ ਬਰਸੈ ਤਿਉ ਸਿਖੁ ਗੁਰ ਮਿਲਿ ਬਿਗਸਾਈ ॥੧੬॥ Ji▫o ḏẖarṯī sobẖ kare jal barsai ṯi▫o sikẖ gur mil bigsā▫ī. ||16||   (Jiau) the way (dharti) land (sobh karey = look good) blossoms when (jal-u = water) rain falls, (tiau) similarly the Sikh (bigsaaee) feels happy (mil-i) on meeting the guru, i.e. to follow the guru’s teachings. 16.   ਸੇਵਕ ਕਾ ਹੋਇ ਸੇਵਕੁ ਵਰਤਾ ਕਰਿ ਕਰਿ ਬਿਨਉ ਬੁਲਾਈ ॥੧੭॥ Sevak kā ho▫e sevak varṯā kar kar bin▫o bulā▫ī. ||17||   I shall (hoey) be and (varta) act like (seyvak-u) a servant of (seyvak) servants of the Almighty, and ever (bulaaee) talk (kar-i kar-i = keep making, binau = request) respectfully to the seekers. 17.   ਨਾਨਕ ਕੀ ਬੇਨੰਤੀ ਹਰਿ ਪਹਿ ਗੁਰ ਮਿਲਿ ਗੁਰ ਸੁਖੁ ਪਾਈ ॥੧੮॥ Nānak kī benanṯī har pėh gur mil gur sukẖ pā▫ī. ||18||   This is (beynantee) the submission of fourth Nanak (pah-i) to the Almighty; please lead me to the guru – I shall (paaee) get (gur) great (sukh-u = comfort) solace on (mil-i) meeting and following him. 18.   Note: The next eight verses address the Almighty saying IT is IT-self the guru who unites and is all-pervasive.   ਤੂ ਆਪੇ ਗੁਰੁ ਚੇਲਾ ਹੈ ਆਪੇ ਗੁਰ ਵਿਚੁ ਦੇ ਤੁਝਹਿ ਧਿਆਈ ॥੧੯॥ Ŧū āpe gur cẖelā hai āpe gur vicẖ ḏe ṯujẖėh ḏẖi▫ā▫ī. ||19||   O Almighty, (too) You are (aapey) Yourself the guru as well (cheyla) the disciple; I (dhiaaee) invoke (tujhah-i = You) You – seeing You – (vich-i dey) in the guru – I obey the guru as Your embodiment. 19.   ਜੋ ਤੁਧੁ ਸੇਵਹਿ ਸੋ ਤੂਹੈ ਹੋਵਹਿ ਤੁਧੁ ਸੇਵਕ ਪੈਜ ਰਖਾਈ ॥੨੦॥ Jo ṯuḏẖ sevėh so ṯūhai hovėh ṯuḏẖ sevak paij rakẖā▫ī. ||20||   (Jo) those who (seyvah-i = serve) conform to Your commands, (so) they (hovah-i) become like (toohai) Yourself; (tudh-u) You (rakhaaee) preserve (paij) the honour of (seyvak = servants) Your devotees. 20.   ਭੰਡਾਰ ਭਰੇ ਭਗਤੀ ਹਰਿ ਤੇਰੇ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਵਾਈ ॥੨੧॥ Bẖandār bẖare bẖagṯī har ṯere jis bẖāvai ṯis ḏevā▫ī. ||21|| O (har-i) Almighty, (teyrey) Your (bhandaar) storehouses are (bharey) full with (bhagti) devotion; You (deyvaaee) give it to those with (jis-u) whom You are (bhaavai) pleased, i.e. one becomes a devotee when motivated from within. 21.   ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਏ ਹੋਰ ਨਿਹਫਲ ਸਭ ਚਤੁਰਾਈ ॥੨੨॥ Jis ṯūʼn ḏėh so▫ī jan pā▫e hor nihfal sabẖ cẖaṯurā▫ī. ||22||   (Jis-u) one to whom (too’n) You (deyh-i) give, (soee) only that (jan) person (paaey) receives, i.e. becomes a devotee; (sabh) all (hor) other (chaturaaee) cleverness/wisdom is (nihphal) fruitless. 22. ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥ Simar simar simar gur apunā so▫i▫ā man jāgā▫ī. ||23||   It is (simar-i simar-i simar-i) by being conscious of guidance of (apuna) my guru – in all the three activities of thought, word and deed – that I can (jaagaaee) awaken my (soiaa) sleeping/inebriated (man-u) mind, i.e. not be indifferent to Divine virtues and commands due to attachment with the world-play. 23.   ਇਕੁ ਦਾਨੁ ਮੰਗੈ ਨਾਨਕੁ ਵੇਚਾਰਾ ਹਰਿ ਦਾਸਨਿ ਦਾਸੁ ਕਰਾਈ ॥੨੪॥ Ik ḏān mangai Nānak vecẖārā har ḏāsan ḏās karā▫ī. ||24||   (Veychaara = helpless) humble fourth Nanak (mangai) begs for this (ik) one (daan-u = alms) benediction, o Almighty; please (karaaee) make me (daas-u) the servant of Your (daasan) servants, i.e. enable me to follow Your seekers.   ਜੇ ਗੁਰੁ ਝਿੜਕੇ ਤ ਮੀਠਾ ਲਾਗੈ ਜੇ ਬਖਸੇ ਤ ਗੁਰ ਵਡਿਆਈ ॥੨੫॥ Je gur jẖiṛke ṯa mīṯẖā lāgai je bakẖse ṯa gur vadi▫ā▫ī. ||25||   (Jey) if the guru (jhirrkey) reprimands (ta) then it (laagai) feels (meetthaa = sweet) good – because it makes me aware of my short-comings – and if the guru (bakhsey) forgives, then it is the guru’s (vaddiaaee = greatness) benevolence. 25.   ਗੁਰਮੁਖਿ ਬੋਲਹਿ ਸੋ ਥਾਇ ਪਾਏ ਮਨਮੁਖਿ ਕਿਛੁ ਥਾਇ ਨ ਪਾਈ ॥੨੬॥ Gurmukẖ bolėh so thā▫e pā▫e manmukẖ kicẖẖ thā▫e na pā▫ī. ||26||   Whatever (gurmukh-i) followers of the guru (bolah-i) say (so) that (thaaey paaey = finds place) is accepted by the Almighty, but (kichh-u na) nothing of (manmukh-i) self-willed persons – who do not follow the guru, (thaaey paai = put in place) is accepted. 26.   Note: The next six verses show strong yearning for the guru who alone can unite with the all-pervasive Master.   ਪਾਲਾ ਕਕਰੁ ਵਰਫ ਵਰਸੈ ਗੁਰਸਿਖੁ ਗੁਰ ਦੇਖਣ ਜਾਈ ॥੨੭॥ Pālā kakar varaf varsai gursikẖ gur ḏekẖaṇ jā▫ī. ||27||   Even if it is very cold, with (kakar-u) frost and (varaf/baraf) snow (varsai) falling, the guru’s (sikh) disciple (jaaee) goes to (deykahn = see) meet the guru, i.e. follow the guru under all circumstances. 27.   ਸਭੁ ਦਿਨਸੁ ਰੈਣਿ ਦੇਖਉ ਗੁਰੁ ਅਪੁਨਾ ਵਿਚਿ ਅਖੀ ਗੁਰ ਪੈਰ ਧਰਾਈ ॥੨੮॥ Sabẖ ḏinas raiṇ ḏekẖ▫a▫u gur apunā vicẖ akẖī gur pair ḏẖarā▫ī. ||28||   I wish to (deykhau = see) be with (apuna) my guru (sabh-u) every (dinas-u) day and (rain-i) night; I would (dharaaee) keep (gur pair) the guru’s feet (vich-i) in my (akhi) eyes, i.e. keep a gaze at the guru’s path – never forget his teachings. 28.   ਅਨੇਕ ਉਪਾਵ ਕਰੀ ਗੁਰ ਕਾਰਣਿ ਗੁਰ ਭਾਵੈ ਸੋ ਥਾਇ ਪਾਈ ॥੨੯॥ Anek upāv karī gur kāraṇ gur bẖāvai so thā▫e pā▫ī. ||29||   One (kari) makes (aneyk) numerous (upaav) efforts (kaaran-i = for the sake of) to meet – and receive guidance of the guru, but only one whose conduct the guru (bhavaai) approves (so) that person (thaaey paaee) finds place – is approved by the Almighty. 29.   ਰੈਣਿ ਦਿਨਸੁ ਗੁਰ ਚਰਣ ਅਰਾਧੀ ਦਇਆ ਕਰਹੁ ਮੇਰੇ ਸਾਈ ॥੩੦॥ Raiṇ ḏinas gur cẖaraṇ arāḏẖī ḏa▫i▫ā karahu mere sā▫ī. ||30||   (Meyrey) my (saaee) Master, please (daiaa karh-u) be kind to enable me to (araadhi) remember – and act on – (charan = feet) instructions of the guru (rain-i) night and (dinas-u) day – forever. 30   ਨਾਨਕ ਕਾ ਜੀਉ ਪਿੰਡੁ ਗੁਰੂ ਹੈ ਗੁਰ ਮਿਲਿ ਤ੍ਰਿਪਤਿ ਅਘਾਈ ॥੩੧॥ Nānak kā jī▫o pind gurū hai gur mil ṯaripaṯ agẖā▫ī. ||31||     The guru – the guru’s teachings – is (jeeo = soul, pindd-u = body) the very life/sustenance of Nanak the fourth, and he is (tripat-i aghaaee = satiated) happy (mil-i) being with the guru. 31.   ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਪੂਰਿ ਰਹਿਓ ਹੈ ਜਤ ਕਤ ਤਤ ਗੋਸਾਈ ॥੩੨॥੧॥ Nānak kā parabẖ pūr rahi▫o hai jaṯ kaṯ ṯaṯ gosā▫ī. ||32||1||   (Prabh-u) the Master of fourth Nanak, i.e. of all creation, (hai) is (poor-i rahio) all-pervasive; (jat kat) wherever I look, (gosaaee) the Master of the Universes is present (tat) there. 32. 1.   ———————————————————————   ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੪ ਅਸਟਪਦੀਆ ਘਰੁ ੧੦   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Rāg sūhī mėhlā 4 asatpaḏī▫ā gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.   Composition of the fourth Guru in Raag Soohi, (astpadeeaa) of eight stanzas, (ghar-u-10) to be sung to the second beat.  Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.   ਅੰਦਰਿ ਸਚਾ ਨੇਹੁ ਲਾਇਆ ਪ੍ਰੀਤਮ ਆਪਣੈ ॥ ਤਨੁ ਮਨੁ ਹੋਇ ਨਿਹਾਲੁ ਜਾ ਗੁਰੁ ਦੇਖਾ ਸਾਮ੍ਹ੍ਹਣੇ ॥੧॥ Anḏar sacẖā nehu lā▫i▫ā parīṯam āpṇai.  Ŧan man ho▫e nihāl jā gur ḏekẖā sāmĥṇe. ||1||   The guru has (laaiaa) created (sachaa) true (neyhu) love for (preetam) the Beloved Master (aapnai = own) of all (andar-i) within, i.e. the guru motivates to living by Divine virtues and commands.   My (tan-u) body and (man-u) body (hoey) are (nihaal-u) happy (ja) when I (deykha) see (gur-u) the guru (saamhney) before me, i.e. my total being blossoms in company of the guru. 1.   ਮੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਿਸਾਹੁ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਅਗਮ ਅਥਾਹੁ ॥੧॥ ਰਹਾਉ ॥ Mai har har nām visāhu.  Gur pūre ṯe pā▫i▫ā amriṯ agam athāhu. ||1|| rahā▫o.   I have (visaah-u) confidence in – efficacy of remembrance and practice of – (naam) Divine virtues and commands. The Master is (amrit-u = not subject to death) Eternal, (agam) beyond physical and intellectual reach and (athaah-u = bottomless) unfathomable; IT is known (tey) from (poorey) the perfect (gur) guru. 1. (Rahaau) dwell on this and contemplate.   ਹਉ ਸਤਿਗੁਰੁ ਵੇਖਿ ਵਿਗਸੀਆ ਹਰਿ ਨਾਮੇ ਲਗਾ ਪਿਆਰੁ ॥ ਕਿਰਪਾ ਕਰਿ ਕੈ ਮੇਲਿਅਨੁ ਪਾਇਆ ਮੋਖ ਦੁਆਰੁ ॥੨॥ Ha▫o saṯgur vekẖ vigsī▫ā har nāme lagā pi▫ār.  Kirpā kar kai meli▫an pā▫i▫ā mokẖ ḏu▫ār. ||2||   (Hau) I am (vigseeaa) happy when I (veykh-i) see (satigur-u) the true guru by whose guidance I (lagaa) developed (piaar-u) love (naamey) for Naam of (har-i) the Almighty. The guru (kirpa kar-i) was kind to (meylian-u) unite with the Almighty and I found (duaar-u) the gate to (mokh) emancipation, i.e. I shall no longer be subject to reincarnation. 2.   ਸਤਿਗੁਰੁ ਬਿਰਹੀ ਨਾਮ ਕਾ ਜੇ ਮਿਲੈ ਤ ਤਨੁ ਮਨੁ ਦੇਉ ॥ ਜੇ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਾ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਪੀਏਉ ॥੩॥ Saṯgur birhī nām kā je milai ṯa ṯan man ḏe▫o.  Je pūrab hovai likẖi▫ā ṯā amriṯ sahj pī▫e▫o. ||3||   (Satigur-u) the true guru (birahi = longs for) loves Naam – and guides on that path – (jey) if (milaai = meets) I meet him (ta) then I shall (deyo = give) make offering of my (tan-u) body and (man-u) mind to him, i.e. shall do his bidding. (Jey) if it is (poorab-i = from past, likhiaa = written) pre-ordained (ta) then I shall obey the guru and (sahj-i) make it my nature (pee-eyau) to drink (amrit-u) nectar, i.e. remember and emulate Divine virtues. 3   ਸੁਤਿਆ ਗੁਰੁ ਸਾਲਾਹੀਐ ਉਠਦਿਆ ਭੀ ਗੁਰੁ ਆਲਾਉ ॥ ਕੋਈ ਐਸਾ ਗੁਰਮੁਖਿ ਜੇ ਮਿਲੈ ਹਉ ਤਾ ਕੇ ਧੋਵਾ ਪਾਉ ॥੪॥ Suṯi▫ā gur salāhī▫ai uṯẖ▫ḏi▫ā bẖī gur ālā▫o.  Ko▫ī aisā gurmukẖ je milai ha▫o ṯā ke ḏẖovā pā▫o. ||4||   We should (saalaaheeai) praise (gur-u) the guru (sutiaa) when going to sleep and (bhi) also (aalaau = call) remember the guru (utthdiaa) on getting up. If I (milai = meets) meet (aisa) such a person (gurmukh-i) who follows the guru’s instructions, (hau) I shall (dhovaa) wash his/her (paaey) feet, i.e. pay obeisance and follow his/her example. 4.   ਕੋਈ ਐਸਾ ਸਜਣੁ ਲੋੜਿ ਲਹੁ ਮੈ ਪ੍ਰੀਤਮੁ ਦੇਇ ਮਿਲਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪਾਇਆ ਮਿਲਿਆ ਸਹਜਿ ਸੁਭਾਇ ॥੫॥ Ko▫ī aisā sajaṇ loṛ lahu mai parīṯam ḏe▫e milā▫e.  Saṯgur mili▫ai har pā▫i▫ā mili▫ā sahj subẖā▫e. ||5||   May I (lorr-i lahu = search out) find (koee) some (aisa) such (sajan) friend, the guru, who (dey-i milaaey) unites me with (preetam) the Beloved Almighty. It is (miliai) by finding (satigur-i) the true guru that (har-i) the Almighty (paaiaa) is found and one (miliaa) remains (sahj-i subhaaey) effortlessly absorbed in IT to live by Naam. 5.   Page 759   ਸਤਿਗੁਰੁ ਸਾਗਰੁ ਗੁਣ ਨਾਮ ਕਾ ਮੈ ਤਿਸੁ ਦੇਖਣ ਕਾ ਚਾਉ ॥ ਹਉ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਊ ਬਿਨੁ ਦੇਖੇ ਮਰਿ ਜਾਉ ॥੬॥ Saṯgur sāgar guṇ nām kā mai ṯis ḏekẖaṇ kā cẖā▫o.  Ha▫o ṯis bin gẖaṛī na jīv▫ū bin ḏekẖe mar jā▫o. ||6||   (Satigur-u) the true guru (saagar-u = ocean) has a treasure of virtues and teaches (naam) Divine virtues and commands; (mai) I (chaau) long to (deykhan) see/meet (tis-u = that) the guru, i.e. learn from him. (Hau) I cannot (jeevaoo) live (bin-u) without (tis-u) him (gharri) for a moment and shall (mar-i jaau) die (bin-u) without (deykhey) seeing him, i.e. I succumb to vices when I forget his teachings. 6.   ਜਿਉ ਮਛੁਲੀ ਵਿਣੁ ਪਾਣੀਐ ਰਹੈ ਨ ਕਿਤੈ ਉਪਾਇ ॥ ਤਿਉ ਹਰਿ ਬਿਨੁ ਸੰਤੁ ਨ ਜੀਵਈ ਬਿਨੁ ਹਰਿ ਨਾਮੈ ਮਰਿ ਜਾਇ ॥੭॥ Ji▫o macẖẖulī viṇ pāṇī▫ai rahai na kiṯai upā▫e.  Ŧi▫o har bin sanṯ na jīv▫ī bin har nāmai mar jā▫e. ||7||   (Jio) like (machhuli) the fish cannot (rahai) survive by any (kitai) other (upaaey) way (vin-u) except being in (paaneeai) water. (Tio) similarly (sant) a seeker cannot (jeevaee) survive (bin-u) without (har-i) the Almighty; s/he (mar-i jaaey = dies) withers (bin-u) without (har-i naamai) remembrance of the Almighty. 7.   ਮੈ ਸਤਿਗੁਰ ਸੇਤੀ ਪਿਰਹੜੀ ਕਿਉ ਗੁਰ ਬਿਨੁ ਜੀਵਾ ਮਾਉ ॥ ਮੈ ਗੁਰਬਾਣੀ ਆਧਾਰੁ ਹੈ ਗੁਰਬਾਣੀ ਲਾਗਿ ਰਹਾਉ ॥੮॥ Mai saṯgur seṯī pirhaṛī ki▫o gur bin jīvā mā▫o.  Mai gurbāṇī āḏẖār hai gurbāṇī lāg rahā▫o. ||8||   I have (piharri) affection (seyti) for (satigur) the true guru and (kiau = how?) cannot (jeeva) survive without him. (Gurbaani) teachings of the guru are (mai) my (aadhaar-u) mainstay; only (laag-i = attached) with guidance of Gurbani can I (rahaau = be steady) be at peace. 8.   ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰੁ ਤੁਠਾ ਦੇਵੈ ਮਾਇ ॥ ਮੈ ਧਰ ਸਚੇ ਨਾਮ ਕੀ ਹਰਿ ਨਾਮਿ ਰਹਾ ਲਿਵ ਲਾਇ ॥੯॥ Har har nām raṯann hai gur ṯuṯẖā ḏevai mā▫e.  Mai ḏẖar sacẖe nām kī har nām rahā liv lā▫e. ||9||   Awareness of (naam-u) virtues and commands of (har-i har-i) the Almighty is (rata’nn-u = jewel) valuable wealth; the guru (deyvai = gives) imparts it when (tutthaa) pleased, o (maaey) my mother. Practice of Naam of (sachey) the Eternal is (dhar = reliance) the mainstay (mai) for me; I (rahaa) remain (liv laa-e) focused (naam-i) on Naam of (har-i) the Almighty, this way. 9.   ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ ਜਿਸੁ ਪਰਾਪਤਿ ਸੋ ਲਹੈ ਗੁਰ ਚਰਣੀ ਲਾਗੈ ਆਇ ॥੧੦॥ Gur gi▫ān paḏārath nām hai har nāmo ḏe▫e driṛ▫ā▫e.  Jis parāpaṯ so lahai gur cẖarṇī lāgai ā▫e. ||10||   The guru has (giaan-u) awareness of (padaarath) the valuable Naam; he (dey-i = gives) imparts and (drirraaey) creates firm commitment (naamo) to Naam of (har-i) the Almighty. One (jis-u) who is destined to (praapat-i) receive Naam, (so) that person (aaey) comes and (laagai) falls (charni) at feet of the guru, i.e. seeks, and (lahai) receives it.      ਅਕਥ ਕਹਾਣੀ ਪ੍ਰੇਮ ਕੀ ਕੋ ਪ੍ਰੀਤਮੁ ਆਖੈ ਆਇ ॥ ਤਿਸੁ ਦੇਵਾ ਮਨੁ ਆਪਣਾ ਨਿਵਿ ਨਿਵਿ ਲਾਗਾ ਪਾਇ ॥੧੧॥ Akath kahāṇī parem kī ko parīṯam ākẖai ā▫e.  Ŧis ḏevā man āpṇā niv niv lāgā pā▫e. ||11||   (Kahaani = story) experience of (preym) love of the Almighty is (akath) beyond description; if (ko) someone (aaey) comes and (aakhai) tells, s/he would be my (preetam-u) dear friend. I shall (deyva) dedicate my (man-u) mind, i.e. I will be guided by him/her, and (niv-i nav-i) bowing down, (laaga) fall at his/her (paaey) feet. 11.   ਸਜਣੁ ਮੇਰਾ ਏਕੁ ਤੂੰ ਕਰਤਾ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਸਤਿਗੁਰਿ ਮੀਤਿ ਮਿਲਾਇਆ ਮੈ ਸਦਾ ਸਦਾ ਤੇਰਾ ਤਾਣੁ ॥੧੨॥ Sajaṇ merā ek ṯūʼn karṯā purakẖ sujāṇ.  Saṯgur mīṯ milā▫i▫ā mai saḏā saḏā ṯerā ṯāṇ. ||12||   O Almighty, (too’n) You are (karta) the Creator who is (purakh-u) all-pervasive and (sujaan-u) well informed; You (eyk-u) alone are (meyra) my (sajan-u) friend, i.e. You are ever with me. The true guru, my (meet-i) friend (milaaiaa) helped me find You; I (sadaa sadaa) forever have (t-era) Your (taan-u) strength, i.e. I feel empowered with Your remembrance. 12.   ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥ Saṯgur merā saḏā saḏā nā āvai na jā▫e.  Oh abẖināsī purakẖ hai sabẖ mėh rahi▫ā samā▫e. ||13||   (Meyra) my Almighty (satigur-u) true guru is (sadaa sadaa) forever, who neither (aavai = comes) is born nor (jaaey = goes) dies. (Oh-u = that) IT is (abinaasi) imperishable, (purakh-u) all-pervasive and (samaaey) is present (mah-i) in (sabh) everyone. 13.   ਰਾਮ ਨਾਮ ਧਨੁ ਸੰਚਿਆ ਸਾਬਤੁ ਪੂੰਜੀ ਰਾਸਿ ॥ ਨਾਨਕ ਦਰਗਹ ਮੰਨਿਆ ਗੁਰ ਪੂਰੇ ਸਾਬਾਸਿ ॥੧੪॥੧॥੨॥੧੧॥ Rām nām ḏẖan sancẖi▫ā sābaṯ pūnjī rās.  Nānak ḏargėh mani▫ā gur pūre sābās. ||14||1||2||11||   One who (sanchiaa) gathers (dhan-u) the wealth of Naam, his/her (poonji, raas-i) wealth (saabat-u = complete) never runs out. Such a person (ma’nniaa) is accepted (dargah) in Divine court – for union with the Almighty; (saabaas-i) praise be to (poorey) the perfect guru – who enables this. 14. 1. 2. 11.

 

SGGS pp 755-757, Soohi M: 3, Asttpadees 3-4.

 

Note:  In Gurbani, the Shabads covered under Asttpadees (compositions of eight stanzas) have eight or more stanzas. This is an example with thirty four stanzas. This Shabad emphasizes to rely only on the Almighty and for that be guided by the guru. Support of the mortals is short-lived, says the third Guru.

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੧੦              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 3 gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Soohi, (ghar-u 10) to be sung to the tenth beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਦੁਨੀਆ ਨ ਸਾਲਾਹਿ ਜੋ ਮਰਿ ਵੰਞਸੀ ॥ ਲੋਕਾ ਨ ਸਾਲਾਹਿ ਜੋ ਮਰਿ ਖਾਕੁ ਥੀਈ ॥੧॥

Ḏunī▫ā na sālāhi jo mar vañsī.  Lokā na sālāhi jo mar kẖāk thī▫ī. ||1||

 

Do not (saalaah-i = praise) give importance to (duneeaa = material world) material belongings/status (jo) which (vanjnsi) shall (mar-i = die) perish – they do not go with the soul.

Do not (saalaah-i = praise) show sycophancy/be attached to (loka = people) persons (jo) who (mar-i) shall die, and (theeyee) be reduced to (khaak-u) dust. 1.

 

ਵਾਹੁ ਮੇਰੇ ਸਾਹਿਬਾ ਵਾਹੁ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀਐ ਸਚਾ ਵੇਪਰਵਾਹੁ ॥੧॥ ਰਹਾਉ ॥

vāhu mere sāhibā vāhu.  Gurmukẖ saḏā salāhī▫ai sacẖā veparvāhu. ||1|| rahā▫o.

 

We should instead say: (Vaah-u) praise be to You (merey) my (sahiba) Master, You are the only One fit for (vaah-u) be praise.

(Gurmukh-i) guided by the guru, we should (sadaa) ever (salaaheeai) praise (sachaa) the Eternal, (veyparvaahu = carefree – not answerable to anyone) the Supreme Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੁਨੀਆ ਕੇਰੀ ਦੋਸਤੀ ਮਨਮੁਖ ਦਝਿ ਮਰੰਨਿ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਵੇਲਾ ਨ ਲਾਹੰਨਿ ॥੨॥

Ḏunī▫ā kerī ḏosṯī manmukẖ ḏajẖ marann.  Jam pur baḏẖe mārī▫ah velā na lahann. ||2||

 

(Manukh = self-willed) those who do not follow the guru, are (dostee = friendship) attached (keyri = of) to (duneeaa) material possessions (dajh-i) are burnt (marann-i) dead, i.e. perish trying to have more of them.

They (badhey) are bound and taken (pur-i = town of) in control by (jam) Divine justice; they do not (laha’nn-i) get another (veyla = time) chance to mend themselves at that time, i.e. at the end – it can only be done in life. 2.

 

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਕਾਰਥਾ ਸਚੈ ਸਬਦਿ ਲਗੰਨਿ ॥ ਆਤਮ ਰਾਮੁ ਪ੍ਰਗਾਸਿਆ ਸਹਜੇ ਸੁਖਿ ਰਹੰਨਿ ॥੩॥

Gurmukẖ janam sakārthā sacẖai sabaḏ lagann.  Āṯam rām pargāsi▫ā sėhje sukẖ rahann. ||3||

 

Those (gurmukh-i) who follow the guru, (laga’nn-i = engage) live (sabad-i = with Divine Word) in obedience to commands (sachai) of the Eternal Almighty and make their (janam-u) human birth (sakaartha) productive – they achieve union with the Almighty.

(Raam-u) the all-pervasive Master (pargaasia) manifests (aatam = inner-self) within them and they (rahann-i) remain (sukh-i) at peace (sahjey) steadfastly. 3.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਵਿਸਾਰਿਆ ਦੂਜੈ ਭਾਇ ਰਚੰਨਿ ॥ ਤਿਸਨਾ ਭੁਖ ਨ ਉਤਰੈ ਅਨਦਿਨੁ ਜਲਤ ਫਿਰੰਨਿ ॥੪॥

Gur kā sabaḏ visāri▫ā ḏūjai bẖā▫e racẖann.  Ŧisnā bẖukẖ na uṯrai an▫ḏin jalaṯ firann. ||4||

 

On the other hand, those who (visaaria) forget (sabad-u = word) the teachings of the guru (rachann-i) remain engrossed in (doojai = second) other (bhaaey) ideas, i.e. act in ego and commit vices.

Their (tisna/trisna = craving, bhukh = hunger) running after desires never (utrai = removed) ends and they (andin-u = everyday) ever (phira’nn-i = go about) keep (jalat) burning in the fire of craving. 4.

 

ਦੁਸਟਾ ਨਾਲਿ ਦੋਸਤੀ ਨਾਲਿ ਸੰਤਾ ਵੈਰੁ ਕਰੰਨਿ ॥ ਆਪਿ ਡੁਬੇ ਕੁਟੰਬ ਸਿਉ ਸਗਲੇ ਕੁਲ ਡੋਬੰਨਿ ॥੫॥

Ḏustā nāl ḏosṯī nāl sanṯā vair karann.  Āp dube kutamb si▫o sagle kul dobann. ||5||

 

They make (dostee) friends (naal-i) with (dusttaa) evil persons and (kara’nn-i = do) bear (vair-u) enmity (naal-i) to (santaa = saints) the virtuous ones, i.e. shun virtues and chase vices.

They (aap-i) themselves (ddoobey = drown) succumb to vices (sio) along-with their (kuttamb) families, and cause (sagely) all their (kul) lineage (ddobaan-i = drown) to perish, i.e. bring bad name to their lineage. 5.

 

ਨਿੰਦਾ ਭਲੀ ਕਿਸੈ ਕੀ ਨਾਹੀ ਮਨਮੁਖ ਮੁਗਧ ਕਰੰਨਿ ॥ ਮੁਹ ਕਾਲੇ ਤਿਨ ਨਿੰਦਕਾ ਨਰਕੇ ਘੋਰਿ ਪਵੰਨਿ ॥੬॥

Ninḏā bẖalī kisai kī nāhī manmukẖ mugaḏẖ karann.  Muh kāle ṯin ninḏkā narke gẖor pavann. ||6||

 

(Ninda) slander (ki) of (kisai) anyone is (naahi) not (bhalee) good; only (mugadh) foolish (manmukh) self-willed persons – who do not follow the guru – (kara’nn-i = do) indulge in it.

(Muh) faces of (tin = those) such (nindkaa) slanderers are (kaaley) blackened, i.e. they face ignominy amongst the people, and in Divine court, and (pavann-i) are put in (ghor-i) terrible (narkey) hell, i.e. ever remain in cycles of reincarnation. 6.

 

ਏ ਮਨ ਜੈਸਾ ਸੇਵਹਿ ਤੈਸਾ ਹੋਵਹਿ ਤੇਹੇ ਕਰਮ ਕਮਾਇ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵਣਾ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੭॥

Ė man jaisā sevėh ṯaisā hovėh ṯehe karam kamā▫e.  Āp bīj āpe hī kẖāvṇā kahṇā kicẖẖū na jā▫e. ||7||

 

(Eey) o (man = mind) human being, (jaisa) whatever ideas/activities one (seyvah-i = serves) pursues, s/he (hovah-i) becomes (taisa) like that and (kamaaey = does, karam = deeds) acts (teyhey) accordingly.

One (na jaaey) cannot (kahna = say) demand what s/he wants, instead what s/he (aap-i) him/herself (beej-i) sows (aapey = self) s/he (khaavna = eats) reaps (hi) only that – this law of nature is inviolable. 7.

 

ਮਹਾ ਪੁਰਖਾ ਕਾ ਬੋਲਣਾ ਹੋਵੈ ਕਿਤੈ ਪਰਥਾਇ ॥ ਓਇ ਅੰਮ੍ਰਿਤ ਭਰੇ ਭਰਪੂਰ ਹਹਿ ਓਨਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥੮॥

Mahā purkẖā kā bolṇā hovai kiṯai parthā▫e.  O▫e amriṯ bẖare bẖarpūr hėh onā ṯil na ṯamā▫e. ||8||

 

Every word (bolna) spoken (ka = of) by (mahaa) great (purkha) persons (hovai) has (kitai) some (parthaaey) purpose – they do not engage in frivolous talk.

(Oey) they are (bharey, bharpoor) full of (amrit) sweetness/virtue, (ona) they – wise people – do not say anything even with – (til-u = sesame seed) a bit of (tamaaey = greed) self-interest. 8.

 

ਗੁਣਕਾਰੀ ਗੁਣ ਸੰਘਰੈ ਅਵਰਾ ਉਪਦੇਸੇਨਿ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿ ਓਨਾ ਮਿਲਿ ਰਹੇ ਅਨਦਿਨੁ ਨਾਮੁ ਲਏਨਿ ॥੯॥

Guṇkārī guṇ sangẖrai avrā upḏesen.  Se vadbẖāgī jė onā mil rahe an▫ḏin nām la▫en. ||9||

 

They are (gunkaari) do-gooders who (sanghrai = gather) live by (gun) virtues and (updeyseyn-i = instruct) guide (avra) others.

(Sey) those (j-i) who (mil-i rahey) keep company (ona) with them, (laeyn-i = take) assimilate and practice (naam-u) Divine virtues and commands – like them. 9.

 

ਦੇਸੀ ਰਿਜਕੁ ਸੰਬਾਹਿ ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ॥ ਏਕੋ ਹੈ ਦਾਤਾਰੁ ਸਚਾ ਆਪਿ ਧਣੀ ॥੧੦॥

Ḏesī rijak sambāhi jin upā▫ī meḏnī.  Ėko hai ḏāṯār sacẖā āp ḏẖaṇī. ||10||

 

The Creator (jin-i) who (upaaee) created (meydni) the world (deysee sambaah-i = reaches) provides (rijak-u) the wherewithal.

(Aap-i = self) the Almighty (dhanee) Master (hai) is (eyko) the lone (daataar-u) true benefactor – others expect something in return. 10.

 

ਸੋ ਸਚੁ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਲਏ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਿ ॥੧੧॥

So sacẖ ṯerai nāl hai gurmukẖ naḏar nihāl.  Āpe bakẖse mel la▫e so parabẖ saḏā samāl. ||11||

 

O human being, (so = that) the One (sach-u) Naam/awareness of Divine virtues and commands is (naal-i) with (teyrai) you; (nihaal-i) see IT (nadar-i) with your inner eyes within, and with physical eyes outside, (gurmukh-i) with guidance of the guru, i.e. be aware of, and practice, Divine virtues and commands.

One whom (aapey = self) the Almighty (bakhsey) bestows grace to (meyl-i laey) unite him/her with IT-self, and (sadaa) ever (samaal-i) remains conscious of (so = that) the (prabh-u) Master. 11.

 

ਮਨੁ ਮੈਲਾ ਸਚੁ ਨਿਰਮਲਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਇ ॥ ਪ੍ਰਭੁ ਮੇਲੇ ਤਾ ਮਿਲਿ ਰਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੧੨॥

Man mailā sacẖ nirmalā ki▫o kar mili▫ā jā▫e.  Parabẖ mele ṯā mil rahai ha▫umai sabaḏ jalā▫e. ||12||

 

When (man-u) the human mind is (maila = dirty) stained with evil, it (kio kar-i = how?) cannot (miliaa jaaey) remain with (nirmala) the pristine (sach-u = truth) Naam, i.e. awareness of Naam is not obtained when the mind has other ideas.

The Almighty (meyley) leads to the guru, (ta) then one (mil-i rahey) remains united, i.e. conforms to Naam and (jalaaey = burns) dissolves (haumai) ego (sabad-i = with word) with teachings of the guru. 12.

 

ਸੋ ਸਹੁ ਸਚਾ ਵੀਸਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ॥ ਨਦਰਿ ਕਰੇ ਨਾ ਵੀਸਰੈ ਗੁਰਮਤੀ ਵੀਚਾਰਿ ॥੧੩॥

So saho sacẖā vīsrai ḏẖarig jīvaṇ sansār.  Naḏar kare nā vīsrai gurmaṯī vīcẖār. ||13||

 

It is (dhrig-u) disgraceful to (jeevan-u) live (sansaar-i) in the world if one (veesrai) forgets (so = that) the One (sachaa) Eternal (sahu) Master – who provides everything.

When one (veechaar-i) contemplates and obeys (gurmatee) the guru’s counsel, the Almighty (karey) bestows (nadar-i) grace and one does not (veesrai) forget the Almighty/Naam. 13.

 

ਸਤਿਗੁਰੁ ਮੇਲੇ ਤਾ ਮਿਲਿ ਰਹਾ ਸਾਚੁ ਰਖਾ ਉਰ ਧਾਰਿ ॥ ਮਿਲਿਆ ਹੋਇ ਨ ਵੀਛੁੜੈ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੧੪॥

Saṯgur mele ṯā mil rahā sācẖ rakẖā ur ḏẖār.  Mili▫ā ho▫e na vīcẖẖuṛai gur kai heṯ pi▫ār. ||14||

 

When (satigur-u) the true guru (meyley) leads to meet, i.e. guides in remembrance, (ta) then I (rahaa) remain (mil-i = united) absorbed and (rakhaa) keep IT (ur dhaar-i) in mind.

One who (hoey) is (miliaa) united, s/he is not (veechhurrai) separated, i.e. ever remains in remembrance (heyt-i = for sake of) with (piaar-i = love) kind guidance of the guru. 14.

 

ਪਿਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇਆ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥੧੫॥

Pir sālāhī āpṇā gur kai sabaḏ vīcẖār.  Mil parīṯam sukẖ pā▫i▫ā sobẖāvanṯī nār. ||15||

 

I (veechaar-i) reflect on (sabad-i = word) teachings of (gur) the guru – and as taught by him – (saalaahee = praise) recount and emulate virtues of (aapna) my (pir-u = husband) Master.

This way I the soul-woman/seeker (mil-i = met) found (preetam) the Beloved Almighty-husband/Master, and (paaiaa) experience (sukh-u) peace, like (sobhaavanti) a praiseworthy (naar-i) wife – is loved by the Almighty spouse. 15.

 

ਮਨਮੁਖ ਮਨੁ ਨ ਭਿਜਈ ਅਤਿ ਮੈਲੇ ਚਿਤਿ ਕਠੋਰ ॥ ਸਪੈ ਦੁਧੁ ਪੀਆਈਐ ਅੰਦਰਿ ਵਿਸੁ ਨਿਕੋਰ ॥੧੬॥

Manmukẖ man na bẖij▫ī aṯ maile cẖiṯ kaṯẖor.  Sapai ḏuḏẖ pī▫ā▫ī▫ai anḏar vis nikor. ||16||

 

Like a stone does not get wet in water, (manhukh) self-willed (man-u = mind) persons are (at-i) highly (mailey = dirty) egoistic and of (katthor = hard) stone-like (chit-i) mind; they are not (bhijaee = get wet) receptive to the guru’s teachings.

It is like if we (peeaaeeai = cause to drink) feed (dudh-u) milk (sapai) to a snake, it still has (nikor) pure (vis-u) poison (anadar-i) in it, i.e. self-willed persons are not receptive to, and hence do not change with, the guru’s teachings. 16.

 

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥ ਗੁਰ ਸਬਦੀ ਮੈਲੁ ਉਤਰੈ ਤਾ ਸਚੁ ਬਣਿਆ ਸੀਗਾਰੁ ॥੧੭॥

Āp kare kis ākẖī▫ai āpe bakẖsaṇhār.  Gur sabḏī mail uṯrai ṯā sacẖ baṇi▫ā sīgār. ||17||

 

The Almighty (karey) does things (aap-i = by self) without consulting anyone, i.e. things happen according to laws of nature, so (kis-u) whom should we (aakheeai = speak) entreat to? The Almighty (bakhsanhaaar-u) bestows grace (aapey) on IT’s own – when one conforms to Naam/Hukam/laws of nature.

When (mail-u = dirt) ego (utrai) is removed (sabdee = by word) by following the guru’s teachings, (ta) then (sach-u) true (seegaar-u) adornment (baniaa = made) is worn by the soul-wife, i.e. then her conduct pleases the Master – and receives grace. 17.

 

Page 756

 

ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ਓਥੈ ਕੂੜੇ ਨਾ ਟਿਕੰਨਿ ॥ ਓਨਾ ਸਚੁ ਨ ਭਾਵਈ ਦੁਖ ਹੀ ਮਾਹਿ ਪਚੰਨਿ ॥੧੮॥
Sacẖā sāhu sacẖe vaṇjāre othai kūṛe na tikann.  Onā sacẖ na bẖāv▫ī ḏukẖ hī māhi pacẖann. ||18||

 

The Almighty is (sachaa = true) an honest (saah-u) business owner and likes (sachey) honest (vanjaarey) traders, i.e. the Almighty Master only likes those who conform to Naam; (koorrey = false) those who transgress, get no (ttikann-i = stay) place (othai = there) with IT, i.e. are not approved by the Almighty within.

(Onaa = those) the latter do not (bhaavaee) like (sach-u) Naam and (pacha’nn-i = burn) perish (maa-i = in) remaining in (dukh-u hi) distress of separation. 18.

 

ਹਉਮੈ ਮੈਲਾ ਜਗੁ ਫਿਰੈ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰ ॥੧੯॥

Ha▫umai mailā jag firai mar jammai vāro vār.  Pa▫i▫ai kiraṯ kamāvaṇā ko▫e na metaṇhār. ||19||

 

(Jag-u = world) the human being (phirai = wanders) acts (maila = dirty) with vice of (haumai) ego; thus cannot unite with the Creator and (mar-i) dies and (jammai) is born (vaaro vaar) repeatedly.

S/he (kamaavana) acts based on (paeiai kirt-i) nature formed by past deeds; there is (koey na) none (meyttanhaar) who can erase/countermand this by the self – only the guru can help. 19.

 

ਸੰਤਾ ਸੰਗਤਿ ਮਿਲਿ ਰਹੈ ਤਾ ਸਚਿ ਲਗੈ ਪਿਆਰੁ ॥ ਸਚੁ ਸਲਾਹੀ ਸਚੁ ਮਨਿ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ॥੨੦॥

Sanṯā sangaṯ mil rahai ṯā sacẖ lagai pi▫ār.  Sacẖ salāhī sacẖ man ḏar sacẖai sacẖiār. ||20||

 

But if the transgressor (mil-i rahai) remains in (sangat-i) company of (santaa = saints) the seekers, i.e. joins holy congregation where virtues of the Almighty are recounted and their emulation learnt, (ta) then s/he (lagai) develops (piaar-u) love (sach-i) for Naam, i.e. lives by Divine virtues and commands.

S/he (salaahee) praises (sach-u) the Eternal, keeps (sach-u = truth) Naam/Divine commands (man-i) in mind, is found (sachiaar-u = true) honest – and is approved – (dar-i) in court of (sachai) the Eternal Master. 20.

 

ਗੁਰ ਪੂਰੇ ਪੂਰੀ ਮਤਿ ਹੈ ਅਹਿਨਿਸਿ ਨਾਮੁ ਧਿਆਇ ॥ ਹਉਮੈ ਮੇਰਾ ਵਡ ਰੋਗੁ ਹੈ ਵਿਚਹੁ ਠਾਕਿ ਰਹਾਇ ॥੨੧॥

Gur pūre pūrī maṯ hai ahinis nām ḏẖi▫ā▫e.  Ha▫umai merā vad rog hai vicẖahu ṯẖāk rahā▫e. ||21||

 

(Mat-i) counsel of (poorai) the perfect guru (hai) is (pooree) perfect; one who follows the guru, (ahinis-i = day and night) ever (dhiaaey) pays attention to (naam-u) Divine commands – as guide.

(Haumai) ego and (meyra = mine) possessiveness is (vadd = great) a terrible (rog-u = disease) malady, one who follows the guru (tthaak-i) restrains and (rahaaey) removes ego (vichah-u) from within. 21.

 

ਗੁਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਨਿਵਿ ਨਿਵਿ ਲਾਗਾ ਪਾਇ ॥ ਤਨੁ ਮਨੁ ਸਉਪੀ ਆਗੈ ਧਰੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੨੨॥
Gur sālāhī āpṇā niv niv lāgā pā▫e.  Ŧan man sa▫upī āgai ḏẖarī vicẖahu āp gavā▫e. ||22||

 

I (saalaahee) praise (aapna) my guru, and (niv-i niv-i = bowing) humbly (laaga) remain at his (paaey) feet – carry out his instructions.

(Gavaaey = losing) giving up (aap-u = self) ego (vichah-u) from within, I (saupee = make offering) dedicate my (tan-u = body) actions and (man-u = mind) thoughts (dharee = place, aagai = before) to the guru, i.e. ever carry out the guru’s instructions. 22.

 

ਖਿੰਚੋਤਾਣਿ ਵਿਗੁਚੀਐ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥ ਹਉਮੈ ਮੇਰਾ ਛਡਿ ਤੂ ਤਾ ਸਚਿ ਰਹੈ ਸਮਾਇ ॥੨੩॥

Kẖincẖoṯāṇ vigucẖī▫ai ekas si▫o liv lā▫e.  Ha▫umai merā cẖẖad ṯū ṯā sacẖ rahai samā▫e. ||23||

 

Being in (khinchotaan-i = strife) duality, i.e. wanting to find God but having other pursuits, is (vigucheeai) frustrating; one should (liv laaey) focus consciousness (sio) on (eykas-u) the One Master.

O human being if (too) you (chadd-i) forsake (haumai) ego and (meyra = my) possessive-ness, (ta) then you can (rahai) remain (samaaey) absorbed, and finally merge, (sach-i) in the Eternal. 23.

 

ਸਤਿਗੁਰ ਨੋ ਮਿਲੇ ਸਿ ਭਾਇਰਾ ਸਚੈ ਸਬਦਿ ਲਗੰਨਿ ॥ ਸਚਿ ਮਿਲੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਦਰਿ ਸਚੈ ਦਿਸੰਨਿ ॥੨੪॥

Saṯgur no mile sė bẖā▫irā sacẖai sabaḏ lagann.  Sacẖ mile se na vicẖẖuṛėh ḏar sacẖai ḏisann. ||24||

 

Those who (miley = meet) keep company (no) with (satigur) the true guru, (s-i) they are (bhaairaa) brothers – their company is helpful; they (lagan-i) engage in living (sabad-i = by Divine Word) by commands (sachai) of the Eternal.

Those who (miley = keep company) remember (sach-i) the truth – living by Naam -, (sey) they are so (disa’nn-i = seen) recognized (dar-i) in court (sachai) of the Eternal and are not (vichhurrah-i) separated from, i.e. they merge with, IT. 24.

 

ਸੇ ਭਾਈ ਸੇ ਸਜਣਾ ਜੋ ਸਚਾ ਸੇਵੰਨਿ ॥ ਅਵਗਣ ਵਿਕਣਿ ਪਲ੍ਹ੍ਹਰਨਿ ਗੁਣ ਕੀ ਸਾਝ ਕਰੰਨ੍ਹ੍ਹਿ ॥੨੫॥

Se bẖā▫ī se sajṇā jo sacẖā sevann.  Avgaṇ vikaṇ pulĥran guṇ kī sājẖ karaʼnniĥ. ||25||

 

They are my real (bhaaee) brothers and they are my real (sajna) friends (jo) who (seyva’nn-i = serve) live in obedience to (sachaa) the Eternal.

They (vikan-i = sell) give up (avgan) vices as being (palharan-i = straw of paddy) of no value and (saajh kara’nnh-i) share, (gun) virtues with others. 25.

 

ਗੁਣ ਕੀ ਸਾਝ ਸੁਖੁ ਊਪਜੈ ਸਚੀ ਭਗਤਿ ਕਰੇਨਿ ॥ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਸਬਦ ਸਿਉ ਲਾਹਾ ਨਾਮੁ ਲਏਨਿ ॥੨੬॥

Guṇ kī sājẖ sukẖ ūpjai sacẖī bẖagaṯ karen.  Sacẖ vaṇaʼnjahi gur sabaḏ si▫o lāhā nām la▫en. ||26||

 

They (oopjai = comes) obtain (sukh-u) peace by (saajh) sharing (gun) Divine virtues; they (kareyn-i = do) practice (sachee) true (bhagat-i) dedication – they live by Naam.

They (vana’njah-i = deal) conduct themselves (sio) by (sabad = word) teachings of (gur) the guru and (laeyn-i) receive/assimilate (naam-u) Naam as (laaha) profit, i.e. which helps to attain union with the Almighty. 26.

 

ਸੁਇਨਾ ਰੁਪਾ ਪਾਪ ਕਰਿ ਕਰਿ ਸੰਚੀਐ ਚਲੈ ਨ ਚਲਦਿਆ ਨਾਲਿ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਸਭ ਮੁਠੀ ਜਮਕਾਲਿ ॥੨੭॥
Su▫inā rupā pāp kar kar sancẖī▫ai cẖalai na cẖalḏi▫ā nāl.  viṇ nāvai nāl na cẖalsī sabẖ muṯẖī jamkāl. ||27||

We (kar-i kar-i = ever doing) ever commit (paap) transgressions to (sancheeai) amass (suina = gold, rupaa = silver) wealth, but nothing (chalai) goes (naal-i) with the soul (chaldiaa) when departing from the world.

Nothing (chalsi) shall go (naal-i) with the soul; but (sabh) everyone (mutthee = robbed) enticed (jamkaal-i = messenger of death) temptations. 27.

 

ਮਨ ਕਾ ਤੋਸਾ ਹਰਿ ਨਾਮੁ ਹੈ ਹਿਰਦੈ ਰਖਹੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਏਹੁ ਖਰਚੁ ਅਖੁਟੁ ਹੈ ਗੁਰਮੁਖਿ ਨਿਬਹੈ ਨਾਲਿ ॥੨੮॥

Man kā ṯosā har nām hai hirḏai rakẖahu samĥāl.  Ėhu kẖaracẖ akẖut hai gurmukẖ nibhai nāl. ||28||

 

(Tosa = journey expenses) the resource for reaching the Almighty by (man) the soul is obedience of (naam-u) writ/commands of (har-i) the Almighty; (rakhah-u = keep, samhaal-i = taking care) ever be conscious of them (ridai) in mind – and practice.

This (kharach-u = expense) resource is (akhautt-u) inexhaustible, and (nibahee) lasts till the end (naal-i) with us – here and in the hereafter – (gurmukh-i) with the guru’s guidance. 28.

 

ਏ ਮਨ ਮੂਲਹੁ ਭੁਲਿਆ ਜਾਸਹਿ ਪਤਿ ਗਵਾਇ ॥ ਇਹੁ ਜਗਤੁ ਮੋਹਿ ਦੂਜੈ ਵਿਆਪਿਆ ਗੁਰਮਤੀ ਸਚੁ ਧਿਆਇ ॥੨੯॥

Ė man mūlhu bẖuli▫ā jāsėh paṯ gavā▫e.  Ih jagaṯ mohi ḏūjai vi▫āpi▫ā gurmaṯī sacẖ ḏẖi▫ā▫e. ||29||

 

(Eey) o (man = mind) human being, you have (bhuliaa) forgotten (moolhu) your roots, i.e. the Creator, you will (gavaaey) lose (pat-i) honour when you (jaasah-i) go the Master – will not be accepted for union.

(Ih-u) this (jagat-u) world (viaapaa) is engrossed (moh-i) in attachment to (doojai) other ideas, i.e. is caught in duality; avoid that and (dhiaaey) pay attention (sach-u = truth) Naam, (gurmatee) with the guru’s counsel/guidance. 29.

 

ਹਰਿ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਰਿ ਜਸੁ ਲਿਖਣੁ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਤਨੁ ਰਪੈ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੩੦॥

Har kī kīmaṯ na pavai har jas likẖaṇ na jā▫e.  Gur kai sabaḏ man ṯan rapai har si▫o rahai samā▫e. ||30||

 

(Keemat-i = price) worth (ki) of (har-i) the Almighty cannot (pavai = put) be estimated; one (jas-u = glory) all virtues of the Almighty (na jaaey) cannot (likhan-u = written) be described, i.e. the seeker does not evaluate/question commands of, but just obeys, the Almighty.

When (man-u) the mind and (tan-u) body are (rapai = dyed) imbued with love of the Master (sabad-i = with word) with guidance of (gur) the guru, one (rahai) remains (samaaey) absorbed/conforms (sio) to commands (har-i) the Almighty. 30.

 

ਸੋ ਸਹੁ ਮੇਰਾ ਰੰਗੁਲਾ ਰੰਗੇ ਸਹਜਿ ਸੁਭਾਇ ॥ ਕਾਮਣਿ ਰੰਗੁ ਤਾ ਚੜੈ ਜਾ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੩੧॥

So saho merā rangulā range sahj subẖā▫e.  Kāmaṇ rang ṯā cẖaṛai jā pir kai ank samā▫e. ||31||

 

(So = that) the One (sah-u) Master (meyra = my) of all is (rangulaa) playful, i.e. experiencing God within brings joy; IT (sahj-i subhaaey) naturally (rangey) imbues with love – those who remember IT.

(Kaaman-i = woman) the creature is (ta) only then (rang-u charra-i = dyed) imbued with IT’s love (ja) when s/he (samaaey = is contained) places the self (ank-i) in the lap (kai) of, i.e. submits the self to, (pir = husband) the Master. 31.

 

ਚਿਰੀ ਵਿਛੁੰਨੇ ਭੀ ਮਿਲਨਿ ਜੋ ਸਤਿਗੁਰੁ ਸੇਵੰਨਿ ॥ ਅੰਤਰਿ ਨਵ ਨਿਧਿ ਨਾਮੁ ਹੈ ਖਾਨਿ ਖਰਚਨਿ ਨ ਨਿਖੁਟਈ ਹਰਿ ਗੁਣ ਸਹਜਿ ਰਵੰਨਿ ॥੩੨॥

Cẖirī vicẖẖune bẖī milan jo saṯgur sevann.  Anṯar nav niḏẖ nām hai kẖān kẖarcẖan na nikẖuta▫ī har guṇ sahj ravann. ||32||

 

 (Jo) those who (vichhuney) have been separated from the Master (chiree) for long can (bhee) also can (milan-i) be united (seyva’nn-i = serving) by following directions of (satiguru-u) the true guru.

(Nav nidh-i = nine treasures) the treasure of awareness of (naam-u) Divine commands is (antar-i) within; they (khaan-i = eat) use it and (kharchan-i = spend) share with others; it does not (nikhuttaee) run out for those who (sahj-i) steadfastly (rava’nn-i = utter) remember and emulate (gun) virtues (har-i) of the Almighty. 32.

 

ਨਾ ਓਇ ਜਨਮਹਿ ਨਾ ਮਰਹਿ ਨਾ ਓਇ ਦੁਖ ਸਹੰਨਿ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹਰਿ ਸਿਉ ਕੇਲ ਕਰੰਨਿ ॥੩੩॥

Nā o▫e janmėh nā marėh nā o▫e ḏukẖ sahann.  Gur rākẖe se ubre har si▫o kel karann. ||33||

 

(Oey) they are neither (janmah-i) born nor (marah-i) die, nor do (oey) they (sahann-i = bear) suffer (dukh) distress, i.e. they obey Naam and escape the hell of births and deaths.

(Raakhey = saved) guided (gur-i) by the guru, they (ubrey) rise above vices and (keyl = joyful play, karann-i = do) enjoy union with the Almighty. 33.

 

ਸਜਣ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿ ਅਨਦਿਨੁ ਮਿਲੇ ਰਹੰਨਿ ॥ ਇਸੁ ਜਗ ਮਹਿ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਨਾਨਕ ਸਚੁ ਲਹੰਨਿ ॥੩੪॥੧॥੩॥

Sajaṇ mile na vicẖẖuṛėh jė an▫ḏin mile rahann.  Is jag mėh virle jāṇī▫ahi Nānak sacẖ lahann. ||34||1||3||

 

Those (sajan) friends, who (miley = meet) remember the Master are not (vichhurrah-i) separated from IT if they (rahann-i) remain (miley = meet) in remembrance (andin-u) every day, i.e. ever keep Naam in mind.

Such persons are (jaaneeah-i = known) found to be (virley) rare (mah-i) in (is-u) this (jag) world; they (lahann–i) find (sach-u) the Eternal, says third Nanak. 34. 1. 3.

 

————————————————-

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਜੀ ਸੂਖਮੁ ਅਗਮੁ ਹੈ ਕਿਤੁ ਬਿਧਿ ਮਿਲਿਆ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭ੍ਰਮੁ ਕਟੀਐ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Sūhī mėhlā 3.  Har jī sūkẖam agam hai kiṯ biḏẖ mili▫ā jā▫e.  Gur kai sabaḏ bẖaram katī▫ai acẖinṯ vasai man ā▫e. ||1||

 

Composition of the third Guru in Raga Soohi. Question: (Ji) the revered (har-i) Almighty is (sookham = subtle) unseen and (agam-u) beyond reach/comprehension; then by (kit-u) what (bidh-i) method, i.e. how can one (miliaa jaaey) find IT?

Answer: When (bhram-u) wandering of the mind (katteeai = cut) ends, and one focuses within,  (sabad-i = with the word) with guidance (kai) of (gur) the guru, the Almighty  (aae) comes to (vasai) dwell (man-i) in the mind, i.e. is found within, (achint-u = without thinking) naturally. 1.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਨਿ ॥ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਮਨਿ ਹਰਿ ਗੁਣ ਸਦਾ ਰਵੰਨਿ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ har har nām japann.  Ha▫o ṯin kai balihārṇai man har guṇ saḏā ravann. ||1|| rahā▫o.

 

(Gurmukh-i) those who follow the guru, (japa’nn-i) remember and practice (naam-u) virtues and commands of (har-i har-i) the Almighty.

They (sadaa) ever (rava’nn-i = utter) remember (gun) virtues of (har-i) the Almighty (man-i) in mind; I (balihaaranai = am sacrifice, kai = to) adore (tin) them. 1.

(Rahaau) dwell on this and contemplate.

 

Page 757

 

ਗੁਰੁ ਸਰਵਰੁ ਮਾਨਸਰੋਵਰੁ ਹੈ ਵਡਭਾਗੀ ਪੁਰਖ ਲਹੰਨ੍ਹ੍ਹਿ ॥ ਸੇਵਕ ਗੁਰਮੁਖਿ ਖੋਜਿਆ ਸੇ ਹੰਸੁਲੇ ਨਾਮੁ ਲਹੰਨਿ ॥੨॥

Gur sarvar mān sarovar hai vadbẖāgī purakẖ lahaʼnniĥ.  Sevak gurmukẖ kẖoji▫ā se hansule nām lahann. ||2||

 

(Gur-u) the guru is (sarvar-u) a pool, (maansarovar-u) a great pool/lake in the Himalayas which has pearls in it, similarly, the guru imparts awareness of Naam/Divine virtues and commands; those (purakh) persons who (lahann-i) find the guru are (vaddbhagee) fortunate.

(Seyvak = servants) the seekers who (gurmukh-i) follow the guru, (sey) they (khojiaa = find) get awareness of (naam-u) Divine virtues and commands from the guru – like (hansuley) the Hans/swans pick pearls from the Maansrovar lake. 2.

 

ਨਾਮੁ ਧਿਆਇਨ੍ਹ੍ਹਿ ਰੰਗ ਸਿਉ ਗੁਰਮੁਖਿ ਨਾਮਿ ਲਗੰਨ੍ਹ੍ਹਿ ॥ ਧੁਰਿ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਗੁਰ ਭਾਣਾ ਮੰਨਿ ਲਏਨ੍ਹ੍ਹਿ ॥੩॥

Nām ḏẖi▫ā▫īniĥ rang si▫o gurmukẖ nām lagaʼnniĥ.  Ḏẖur pūrab hovai likẖi▫ā gur bẖāṇā man la▫eniĥ. ||3||

 

(Gurmukh-i) the guru’s followers (dhiaainh-i) pay attention to (naam-u) Divine commands (siau) with love, and (laga’nnih) engage/comply (naam-i) with Naam, i.e. make Naam their guide.

Those in whose destiny (hovai) it is so (likhiaa) written (dhur-i = from source) by the Creator, they (mann-i laeynh-i) obey (bhaana = will) instructions of (gur) the guru. 3.

 

ਵਡਭਾਗੀ ਘਰੁ ਖੋਜਿਆ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਪ੍ਰਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨੁ ॥੪॥

vadbẖāgī gẖar kẖoji▫ā pā▫i▫ā nām niḏẖān.  Gur pūrai vekẖāli▫ā parabẖ āṯam rām pacẖẖān. ||4||

 

(Vaddbhaagee) fortunate persons (khojiaa) search (ghar-u = house) within and (paaiaa) find (nidhaan-u) the treasure of Naam.

(Poorai) the perfect (gur-i) guru (veykhaalia) shows how to (pachhaan-u) recognize (aatam) the all-pervasive (raam-u) Almighty (prabh-u) Master everywhere. 4.

 

ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਤਿਤੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥੫॥

Sabẖnā kā parabẖ ek hai ḏūjā avar na ko▫e.  Gur parsādī man vasai ṯiṯ gẖat pargat ho▫e. ||5||

 

(Eyk-u) the One same Almighty is (prabh-u) the Master of (sabhna) all is; there is (na koey) none (avar-u) else (dooja) other than the One Master.

One in whose (man-i) mind IT (vasai = dwells) is remembered (parsaadee) with grace/guidance of (gur) the guru, IT (pargatt-u hoey = manifests) is found in (tit-u) that (ghatt-i) mind – is reflected in the life of that person. 5.

 

ਸਭੁ ਅੰਤਰਜਾਮੀ ਬ੍ਰਹਮੁ ਹੈ ਬ੍ਰਹਮੁ ਵਸੈ ਸਭ ਥਾਇ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਸਬਦਿ ਵੇਖਹੁ ਲਿਵ ਲਾਇ ॥੬॥

Sabẖ anṯarjāmī barahm hai barahm vasai sabẖ thā▫e.  Manḏā kis no ākẖī▫ai sabaḏ vekẖhu liv lā▫e. ||6||

 

(Brahm-u) the Creator (antarjaamee) is knower of (sabh-u) every mind and the same Brahm-u/Creator (vasai) dwells in (sabh) all (thaaey) places, i.e. the One Creator pervades within and outside.

(Liv laaey) focus consciousness (sabad-i) on teachings of the guru to (veykhau = see) the Almighty within; so (kis no) whom can we (aakheeai) call (mandaa) bad – as everyone has the same Master within. 6.

 

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥

Burā bẖalā ṯicẖar ākẖ▫ḏā jicẖar hai ḏuhu māhi.  Gurmukẖ eko bujẖi▫ā ekas māhi samā▫e. ||7||

 

One calls someone (buraa) bad and another (bhalaa) good (jichar-u) as long as one is (maah-i) in the thought of (duhu) two, i.e. that one has the Creator within and another not.

(Gurmukh-i) one who follows the guru (bujhiaa = understands) sees (eyko) only One Creator everywhere, and (samaaey) remains absorbed (maah-i) in (eykas-u) the One. 7.

 

ਸੇਵਾ ਸਾ ਪ੍ਰਭ ਭਾਵਸੀ ਜੋ ਪ੍ਰਭੁ ਪਾਏ ਥਾਇ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਆਰਾਧਿਆ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥੮॥੨॥੪॥੯॥

Sevā sā parabẖ bẖāvsī jo parabẖ pā▫e thā▫e.  Jan Nānak har ārāḏẖi▫ā gur cẖarṇī cẖiṯ lā▫e. ||8||2||4||9||

 

(Sa) that (seyva = service) effort is deemed to be (bhaavsee) liked by (prabh) the Master, (jo) whose deeds IT (paaey = puts, thaaey = place) approves.

And that is to (laaey) focus (chit-u) the consciousness on (charnee = on feet) obedience to (gur) the guru to (aaraadhiaa) keep in mind, and practice, virtues and commands of (har-i) the Almighty, says (jan) humble third Nanak. 8. 2. 4. 9.