SGGS pp 769-772, Soohi M: 3, Chhants 4-7.

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਜੁਗ ਚਾਰੇ ਧਨ ਜੇ ਭਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਸੋਹਾਗੁ ਨ ਹੋਈ ਰਾਮ ॥

Sūhī mėhlā 3.  Jug cẖāre ḏẖan je bẖavai bin saṯgur sohāg na ho▫ī rām.

 

Composition of the third Guru in Raga Soohi. (Jey) even if (dhan = woman) the soul-woman (bhavai = wanders) searches (chaarey = four, jug = ages) all her life, she will not (hoee = happen) have (sohaag-u) the good fortune to be married, i.e. she cannot find the Almighty-spouse, (bin-u) without guidance of (satigur) the true guru.

 

Page 770

 

ਨਿਹਚਲੁ ਰਾਜੁ ਸਦਾ ਹਰਿ ਕੇਰਾ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਰਾਮ ॥

Nihcẖal rāj saḏā har kerā ṯis bin avar na ko▫ī rām.

 

(Raaj-u) rule (keyra) of (har-i) the Almighty Master is for (sadaa) ever (nihchal-u = unshakable) the same; there is (na koee) no (avar-u) other Master (bin-u) except (tis-u = that) the Almighty.

 

ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਸਦਾ ਸਚੁ ਸੋਈ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਣਿਆ ॥ ਧਨ ਪਿਰ ਮੇਲਾਵਾ ਹੋਆ ਗੁਰਮਤੀ ਮਨੁ ਮਾਨਿਆ ॥

Ŧis bin avar na ko▫ī saḏā sacẖ so▫ī gurmukẖ eko jāṇi▫ā.  Ḏẖan pir melāvā ho▫ā gurmaṯī man māni▫ā.

 

There is (na koee) no (avar-u) other Master (bin-u) except (tis-u = that) the Almighty; (soee = that) the One (sach-u) eternal Master is (sadaa) for ever; (gurmukh-i) one who follows the guru (jaaniaa = knows) looks to (eyko) only the One Master.

When the soul-woman’s (man-u) mind (maania) accepts this (gurmati) with the guru’s counsel, then (meylaava) union of (dhan) the soul-wife and (pir = husband) Almighty-husband (hoaa) takes place.

 

ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਤਾ ਹਰਿ ਪਾਇਆ ਬਿਨੁ ਹਰਿ ਨਾਵੈ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਨਾਨਕ ਕਾਮਣਿ ਕੰਤੈ ਰਾਵੇ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਈ ॥੧॥
Saṯgur mili▫ā ṯā har pā▫i▫ā bin har nāvai mukaṯ na ho▫ī.  Nānak kāmaṇ kanṯai rāve man mānī▫ai sukẖ ho▫ī. ||1||

 

When (satigur-u) the true guru (miliaa) is found – and followed – (ta) then (har-i) the Almighty (paaiaa) is found – union with the Almighty attained, and rebirth avoided; (mukat-i) emancipation from vices, and the resultant rebirth (na hoee) does not come about (bin-u) without conforming to (naavai/naam) of Divine virtues and commands – as taught by the guru.

(Sukh-u) the comfort of union with the Almighty (hoi) comes by (maaniaai) accepting commands of the Master (man-i) by the mind; (kaaman-i) the soul-wife then (raavai = enjoys company) experiences presence of (kantai) the Almighty-spouse within, says third Nanak. 1.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਧਨ ਬਾਲੜੀਏ ਹਰਿ ਵਰੁ ਪਾਵਹਿ ਸੋਈ ਰਾਮ ॥ ਸਦਾ ਹੋਵਹਿ ਸੋਹਾਗਣੀ ਫਿਰਿ ਮੈਲਾ ਵੇਸੁ ਨ ਹੋਈ ਰਾਮ ॥

Saṯgur sev ḏẖan bālṛī▫e har var pāvahi so▫ī rām.  Saḏā hovėh sohāgaṇī fir mailā ves na ho▫ī rām.

 

O (baalrree-ey) young (dhan = wife) soul-wife, (seyv-i = serve) obey (satigur-u) the true guru, (soee) only such a soul (paavah-i) gets (har-i) the Almighty as (var-u = match) spouse.

She (hovah-i) is (sohaagni) fortunate to (sadaa) ever have the husband with her; then her (veys-u) apparel is (hoee) does not remain (maila = dirty) unwashed, i.e. she is not widowed. (Note: There is an old custom by which a widow wore unwashed Dupatta or head covering).

 

ਫਿਰਿ ਮੈਲਾ ਵੇਸੁ ਨ ਹੋਈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ਹਉਮੈ ਮਾਰਿ ਪਛਾਣਿਆ ॥ ਕਰਣੀ ਕਾਰ ਕਮਾਵੈ ਸਬਦਿ ਸਮਾਵੈ ਅੰਤਰਿ ਏਕੋ ਜਾਣਿਆ ॥

Fir mailā ves na ho▫ī gurmukẖ būjẖai ko▫ī ha▫umai mār pacẖẖāṇi▫ā.  Karṇī kār kamāvai sabaḏ samāvai anṯar eko jāṇi▫ā.

 

She (phir-i) then does not wear unwashed apparel, i.e. is not widowed; but (koee) some (gurmukh-i) guru’s follower (boojhai) understands this, (maar-i) kills (haumai) ego and (pachaaniaa) recognizes the Almighty within.

She (kamaavai) carries out (kaar = task) directions (karni) to do, (smaavai = absorbed) according to (sabad-i) the teachings of the guru; she (jaania) recognizes (eyko) the One Almighty (anatar-i) within.

 

ਗੁਰਮੁਖਿ ਪ੍ਰਭੁ ਰਾਵੇ ਦਿਨੁ ਰਾਤੀ ਆਪਣਾ ਸਾਚੀ ਸੋਭਾ ਹੋਈ ॥ ਨਾਨਕ ਕਾਮਣਿ ਪਿਰੁ ਰਾਵੇ ਆਪਣਾ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੨॥

Gurmukẖ parabẖ rāve ḏin rāṯī āpṇā sācẖī sobẖā ho▫ī.  Nānak kāmaṇ pir rāve āpṇā rav rahi▫ā parabẖ so▫ī. ||2||

 

The soul who (din-u = day, raati = night) ever (gurmukh-i) follows the guru (raavey = enjoys company) experiences the presence of (aapna = own) her (prabh-u) Master within and (hoee = happens) gets (saachi = true) lasting (sobha) glory – by way of being accepted by the Almighty.

That (kaaman-i) soul-wife (raavey) experiences (aapna = own) her (pir-u) Almighty-husband with her/within, (soee) the One (prabh-u) Master is (rav-i rahiaa) all-pervasive. 2.

 

ਗੁਰ ਕੀ ਕਾਰ ਕਰੇ ਧਨ ਬਾਲੜੀਏ ਹਰਿ ਵਰੁ ਦੇਇ ਮਿਲਾਏ ਰਾਮ ॥ ਹਰਿ ਕੈ ਰੰਗਿ ਰਤੀ ਹੈ ਕਾਮਣਿ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਏ ਰਾਮ ॥

Gur kī kār kare ḏẖan bālṛī▫e har var ḏe▫e milā▫e rām.  Har kai rang raṯī hai kāmaṇ mil parīṯam sukẖ pā▫e rām.

 

(Baalrree-ey) the young (dhan) soul-woman, (karey) carrying out (kaar = work) directions of the guru (dey-i milaaey = causes to meet) is led to (har-i) the Almighty (var-u) match – the soul-woman finds the Almighty as the spouse.

(Kaaman-i) the soul-woman who follows the guru is (rati) imbued (rang-i) with love of the Almighty and (paaye) attains (sukh-u) peace (mil-i) by uniting with (preetam) the Beloved Almighty-spouse.

 

ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਏ ਸਚਿ ਸਮਾਏ ਸਚੁ ਵਰਤੈ ਸਭ ਥਾਈ ॥ ਸਚਾ ਸੀਗਾਰੁ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਕਾਮਣਿ ਸਚਿ ਸਮਾਈ ॥

Mil parīṯam sukẖ pā▫e sacẖ samā▫e sacẖ varṯai sabẖ thā▫ī.  Sacẖā sīgār kare ḏin rāṯī kāmaṇ sacẖ samā▫ī.

 

She (samaaey) is absorbed (sach-i) in the Eternal and (paaey) experiences (sukh-u) peace (mil-i) by finding (sach-u) Eternal (preetam) Beloved Master who (vartai) pervades in (sabh) all (thaaee) places.

A wife adorns herself to be attractive to the husband: A (kaaman-i) soul-wife who (seegaar-u = adornment, karey = do) adorns herself with (sachaa) truthful conduct (din-u) day and (raati) night (samaaee) merges (sach-i) in the Eternal.

 

ਹਰਿ ਸੁਖਦਾਤਾ ਸਬਦਿ ਪਛਾਤਾ ਕਾਮਣਿ ਲਇਆ ਕੰਠਿ ਲਾਏ ॥ ਨਾਨਕ ਮਹਲੀ ਮਹਲੁ ਪਛਾਣੈ ਗੁਰਮਤੀ ਹਰਿ ਪਾਏ ॥੩॥

Har sukẖ▫ḏāṯa sabaḏ pacẖẖāṯā kāmaṇ la▫i▫ā kanṯẖ lā▫e.  Nānak mahlī mahal pacẖẖāṇai gurmaṯī har pā▫e. ||3||

 

(Har-i) the Almighty is (sukhdaata = giver of comfort) the source of solace; IT is (pachhaata) recognized within (sabad-i = by word) with guidance of the guru; (kaaman-i) the soul-wife (laiaa) keeps IT (kantth-i laaey = in embrace) ever in her mind.

She (pachhaanai) recognizes (mahal-u) the Almighty (mahli = in the palace) within her (paaey) finding IT (gurmati) with the guru’s counsel. 3.

 

ਸਾ ਧਨ ਬਾਲੀ ਧੁਰਿ ਮੇਲੀ ਮੇਰੈ ਪ੍ਰਭਿ ਆਪਿ ਮਿਲਾਈ ਰਾਮ ॥ ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣੁ ਹੋਆ ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਸਭ ਥਾਈ ਰਾਮ ॥
Sā ḏẖan bālī ḏẖur melī merai parabẖ āp milā▫ī rām.  Gurmaṯī gẖat cẖānaṇ ho▫ā parabẖ rav rahi▫ā sabẖ thā▫ī rām.

 

(Sa) that (baali) young (dhan) soul-wife (meyli) is united (dhur-i = at the source) by the Creator who (milaaee) is united (prabh-i) by the Master (meyrai = my) of all (aap-i = self) IT-self.

Her (ghatt-i) mind (chaanan-u hoaa = illuminated) is enlightened (gurmati) with the guru’s counsel and she sees the Almighty (rav-i rahiaa) pervading in (sabh) all (thaaee) places – everywhere.

 

ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਸਭ ਥਾਈ ਮੰਨਿ ਵਸਾਈ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥ ਸੇਜ ਸੁਖਾਲੀ ਮੇਰੇ ਪ੍ਰਭ ਭਾਣੀ ਸਚੁ ਸੀਗਾਰੁ ਬਣਾਇਆ ॥

Parabẖ rav rahi▫ā sabẖ thā▫ī man vasā▫ī pūrab likẖi▫ā pā▫i▫ā.  Sej sukẖālī mere parabẖ bẖāṇī sacẖ sīgār baṇā▫i▫ā.

 

(Prabh-u) the Master (rav-i rahiaa) pervades (sabh thaaee) everywhere; we should (vasaaee = cause to dwell) keep IT (ma’nn-i) in mind; union is (paaiaa) attained (likhiaa = written, poorab-i = from before) when preordained – based on deeds.

She who (seegaar-u banaaiaa) adorns herself with (sach-u) truthful conduct, (bhaani) is liked by (prabh) the Master (meyrai = my) of all; her (seyj-i = bed) mind becomes (sukhaali = comfortable) at peace.

 

ਕਾਮਣਿ ਨਿਰਮਲ ਹਉਮੈ ਮਲੁ ਖੋਈ ਗੁਰਮਤਿ ਸਚਿ ਸਮਾਈ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਈ ਕਰਤੈ ਨਾਮੁ ਨਵੈ ਨਿਧਿ ਪਾਈ ॥੪॥੩॥੪॥

Kāmaṇ nirmal ha▫umai mal kẖo▫ī gurmaṯ sacẖ samā▫ī.  Nānak āp milā▫ī karṯai nām navai niḏẖ pā▫ī. ||4||3||4||

 

(Gurmat-i) with the guru’s guidance, (kaaman-i) the soul-wife (khoee = loses) sheds (mal-u = dirt) the vice of (haumai) ego and becomes (nirmal = clean) of virtuous conduct; she (samaaee) merges (sach-i) in the Eternal.

She (paaee) obtains (navai nidh-i = all nine treasures) the valuable (naam-u) awareness of Divine virtues and commands and is (milaaee) united by (kartai) the Creator with (aap-i) IT-self, says third Nanak. 4. 3. 4.

 

————————————————-

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਹਰੇ ਹਰਿ ਗੁਣ ਗਾਵਹੁ ਹਰਿ ਗੁਰਮੁਖੇ ਪਾਏ ਰਾਮ ॥ ਅਨਦਿਨੋ ਸਬਦਿ ਰਵਹੁ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ਰਾਮ ॥

Sūhī mėhlā 3.  Har hare har guṇ gāvhu har gurmukẖe pā▫e rām.  Anḏino sabaḏ ravhu anhaḏ sabaḏ vajā▫e rām.

 

Composition of the third Guru in Raga Soohi. (Gaavhu = sing) praise (har-i = takes away vices) the purifying and (har-i = makes green) rejuvenating virtues (harey) of the Almighty, (gurmukhey) with guidance of the guru to (paaey) find (har-i) the Almighty.

(Ravh-u) utter these (sabad-i = by the word) through teachings of the guru (andino = daily) regularly; this (vajaaey) causes to play (anhad) the incessant (sabad = sound) celestial music in the mind, i.e. one connects with the Almighty.

 

ਅਨਹਦ ਸਬਦ ਵਜਾਏ ਹਰਿ ਜੀਉ ਘਰਿ ਆਏ ਹਰਿ ਗੁਣ ਗਾਵਹੁ ਨਾਰੀ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਗੁਰ ਆਗੈ ਸਾ ਧਨ ਕੰਤ ਪਿਆਰੀ ॥

Anhaḏ sabaḏ vajā▫e har jī▫o gẖar ā▫e har guṇ gāvhu nārī.  An▫ḏin bẖagaṯ karahi gur āgai sā ḏẖan kanṯ pi▫ārī.

 

Remembrance of the Almighty (vajaaey) causes to play (anhad) incessant (sabad) celestial music indicating (aaey) arrival of (jeeo) the revered (har-i) Almighty; o (naari = woman) soul-bride (gaavhu = sing) praise (gun) virtues of the Almighty.

Remember, one who (karah-i) practices (bhagat-i) devotion (aagai) in front of, i.e. in obedience to, the guru, (sa) that (dhan) soul-wife is (piaari) dear to (kant) the Almighty-spouse.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਸੇ ਜਨ ਸਬਦਿ ਸੁਹਾਏ ॥ ਨਾਨਕ ਤਿਨ ਘਰਿ ਸਦ ਹੀ ਸੋਹਿਲਾ ਹਰਿ ਕਰਿ ਕਿਰਪਾ ਘਰਿ ਆਏ ॥੧॥

Gur kā sabaḏ vasi▫ā gẖat anṯar se jan sabaḏ suhā▫e.  Nānak ṯin gẖar saḏ hī sohilā har kar kirpā gẖar ā▫e. ||1||

 

Those (antar-i) in whose (ghatt) mind (sabad-u = word) teachings of the guru (vasiaa = abides) are kept, (sey) those (jan) persons (suhaaey = look good) are glorified because of following (sabd-i) the guru’s teachings.

(Har-i) the Almighty (kar-i kirpa = bestowing grace) graciously (aaey = comes) manifests (ghar-i = in the house) in their minds and there is (sad hi) for ever (sohila = songs of joy) happiness in (tin) their (ghar-i = house) lives, says third Nanak. 1.

 

ਭਗਤਾ ਮਨਿ ਆਨੰਦੁ ਭਇਆ ਹਰਿ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ ਰਾਮ ॥ ਗੁਰਮੁਖੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਨਿਰਮਲ ਹਰਿ ਗੁਣ ਗਾਏ ਰਾਮ ॥

Bẖagṯā man ānanḏ bẖa▫i▫ā har nām rahe liv lā▫e rām.  Gurmukẖe man nirmal ho▫ā nirmal har guṇ gā▫e rām.

 

(Aanand) bliss (bhaiaa = happens) is experienced (man-i) in minds of (bhagta) the devotees (rahey) by being (liv laaey) focused (naam-i) on virtues and commands of (har-i) the Almighty.

Their (man-u) mind (hoaa) is (nirmalu = clean) purified of evil (gurmukhey) with the guru’s guidance and they (gaaey = sing) praise – and emulate – (nirmal) the pristine (gun) virtues of (har-i) the Almighty.

 

ਨਿਰਮਲ ਗੁਣ ਗਾਏ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ਹਰਿ ਕੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਵਸਿਆ ਸੇਈ ਜਨ ਨਿਸਤਰੇ ਘਟਿ ਘਟਿ ਸਬਦਿ ਸਮਾਣੀ ॥

Nirmal guṇ gā▫e nām man vasā▫e har kī amriṯ baṇī.  Jinĥ man vasi▫ā se▫ī jan nisṯare gẖat gẖat sabaḏ samāṇī.

 

They (gaaey) praise (nirmal) the pristine (gun) virtues and (vasaaey = cause to dwell) keep (naam-u) the Almighty (mann-i) in mind; (baani = words) praise of virtues of the Almighty is (amrit) life-giving – one does not succumb to vices.

(Seyee) only those (jan = servants) devotees (nistarey = get across the night/life) the world-ocean (jinh) in whose (man-i) minds the Almighty (vasiaa = dwells) is remembered; the Amrit Baani (samaani) is present (ghatt-i ghatt-i) in all minds, i.e. Naam is present in all minds.

 

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ਤੇਰੇ ਗੁਣ ਗਾਵਹਿ ਸਹਜਿ ਸਮਾਵਹਿ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਏ ॥ ਨਾਨਕ ਸਫਲ ਜਨਮੁ ਤਿਨ ਕੇਰਾ ਜਿ ਸਤਿਗੁਰਿ ਹਰਿ ਮਾਰਗਿ ਪਾਏ ॥੨॥

Ŧere guṇ gāvahi sahj samāvėh sabḏe mel milā▫e.  Nānak safal janam ṯin kerā jė saṯgur har mārag pā▫e. ||2||

 

O Almighty, those who (gaavah-i = sing) praise – and emulate – (teyrey) Your (gun) virtues, remain (sahj-i) intuitively (samaavah-i) absorbed in You; they (meyl-i) are led to You (sabdey) by the guru’s teachings and You (milaaey) unite them with You.

(Janam-u = birth) human birth is (saphal) successful (tin keyra) of those (j-i) who are (paaey) put (maarag-i) on the path to You (satigur-i) by the true guru, o (har-i) the Almighty, says third Nanak. 2.

 

ਸੰਤਸੰਗਤਿ ਸਿਉ ਮੇਲੁ ਭਇਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ਰਾਮ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦ ਜੀਵਨ ਮੁਕਤ ਭਏ ਹਰਿ ਕੈ ਨਾਮਿ ਲਿਵ ਲਾਏ ਰਾਮ ॥

Sanṯsangaṯ si▫o mel bẖa▫i▫ā har har nām samā▫e rām.  Gur kai sabaḏ saḏ jīvan mukaṯ bẖa▫e har kai nām liv lā▫e rām.

 

Those whose (meyl-i) meeting (siau) with (santsangat-i = company of saints) the holy congregation (bhaiaa) takes place, i.e. those who join holy congregation, they (samaaey = are absorbed) live (naam-i) by virtues and commands of (har-i har-i) the Almighty.

By following (sabad-i) teachings (kai) of (gur) the guru, they (sad = ever) permanently (mukat bhaey = emancipated) give up vices in (jeevan) life, and (liv laaey) focus (naam-i) on Naam of the Almighty.

 

ਹਰਿ ਨਾਮਿ ਚਿਤੁ ਲਾਏ ਗੁਰਿ ਮੇਲਿ ਮਿਲਾਏ ਮਨੂਆ ਰਤਾ ਹਰਿ ਨਾਲੇ ॥ ਸੁਖਦਾਤਾ ਪਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ਅਨਦਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲੇ ॥

Har nām cẖiṯ lā▫e gur mel milā▫e manū▫ā raṯā har nāle.  Sukẖ▫ḏāṯa pā▫i▫ā moh cẖukā▫i▫ā an▫ḏin nām samĥāle.

 

They (laaey) apply (chit-u) the mind (har-i naam-i) on Naam/commands of the Almighty, are (meyl-i milaaey) united with the Almighty (gur-i) by the guru.

With (manooaa) mind (rataa) imbued (naaley) with love of (har-i) the Almighty, they (chukaaiaa) end (moh-u) attachment to the world-play; they andin-u = daily) ever (samhaaley) keep in mind (naam-u) Divine virtues and commands, and (paaiaa) find the Almighty, (sukhdaata = giver of comfort) the source of solace.

 

ਗੁਰ ਸਬਦੇ ਰਾਤਾ ਸਹਜੇ ਮਾਤਾ ਨਾਮੁ ਮਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਤਿਨ ਘਰਿ ਸਦ ਹੀ ਸੋਹਿਲਾ ਜਿ ਸਤਿਗੁਰ ਸੇਵਿ ਸਮਾਏ ॥੩॥

Gur sabḏe rāṯā sėhje māṯā nām man vasā▫e.  Nānak ṯin gẖar saḏ hī sohilā jė saṯgur sev samā▫e. ||3||

 

One (raata) imbued (sabdey = word of) with teachings of (gur) the guru, (vasaaey = causes to dwell) keeps Naam (man-i) in mind and (maataa = intoxicated) remains absorbed in the Almighty.

(J-i) those who (seyv-i = serve) follow (satigur) the true guru and (samaaey) are absorbed in the Almighty, in their (ghar-i = house) minds (sohilaa) the happy songs of praising the Almighty are (sad hi) for ever sung, i.e. they are happy praising, and living by Naam of, the Almighty, says third Nanak. 3.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਹਰਿ ਕਾ ਮਹਲੁ ਨ ਪਾਇਆ ਰਾਮ ॥ ਗੁਰਮੁਖੇ ਇਕਿ ਮੇਲਿ ਮਿਲਾਇਆ ਤਿਨ ਕੇ ਦੂਖ ਗਵਾਇਆ ਰਾਮ ॥

Bin saṯgur jag bẖaram bẖulā▫i▫ā har kā mahal na pā▫i▫ā rām.  Gurmukẖe ik mel milā▫i▫ā ṯin ke ḏūkẖ gavā▫i▫ā rām.

 

(Bin-u = without) by not following (satigur) the true guru, (jag-u = world) human beings (bhulaaiaa) go astray (bharam-i) in delusion and do not (paaiaa = find) reach (mahal-u) the palace/abode (ka) of (har-i) the Almighty.

(Gurmukhey) those who follow the guru’s guidance, they are (meyl-i) led to and (milaaiaa) unite with (ik-i) the lone Master; (tin key) their (dookh) pain of being separated from the Almighty (gavaaiaa = lost) ends.

 

ਤਿਨ ਕੇ ਦੂਖ ਗਵਾਇਆ ਜਾ ਹਰਿ ਮਨਿ ਭਾਇਆ ਸਦਾ ਗਾਵਹਿ ਰੰਗਿ ਰਾਤੇ ॥ ਹਰਿ ਕੇ ਭਗਤ ਸਦਾ ਜਨ ਨਿਰਮਲ ਜੁਗਿ ਜੁਗਿ ਸਦ ਹੀ ਜਾਤੇ ॥

Ŧin ke ḏūkẖ gavā▫i▫ā jā har man bẖā▫i▫ā saḏā gāvahi rang rāṯe.  Har ke bẖagaṯ saḏā jan nirmal jug jug saḏ hī jāṯe.

 

Ja) when it (bhaaiaa) pleases (har-i) the Almighty’s (man-i) mind, the creatures are (raatey) imbued (rang-i) with love and (sadaa) ever (gaavah-i) praise the Almighty; (tin key) their (dookh) distress – due to separation from the Almighty – (gavaaiaa = lost) ends.

(Bhagat jan) devotees of the Almighty (sadaa) ever have (nirmal) clean conduct; they are (jug-i jug-i = though the ages) ever so (jaatey) known.

 

ਸਾਚੀ ਭਗਤਿ ਕਰਹਿ ਦਰਿ ਜਾਪਹਿ ਘਰਿ ਦਰਿ ਸਚਾ ਸੋਈ ॥ ਨਾਨਕ ਸਚਾ ਸੋਹਿਲਾ ਸਚੀ ਸਚੁ ਬਾਣੀ ਸਬਦੇ ਹੀ ਸੁਖੁ ਹੋਈ ॥੪॥੪॥੫॥
Sācẖī bẖagaṯ karahi ḏar jāpėh gẖar ḏar sacẖā so▫ī.  Nānak sacẖā sohilā sacẖī sacẖ baṇī sabḏe hī sukẖ ho▫ī. ||4||4||5||

 

They (karah-i = do) practice (sacchi) true (bhagat-i) devotion and are so (jaapah-i) recognized (dar-i) in Divine; (soee) the One Almighty dwells in their (ghar-i) minds and (dar-i = home) their lives.

They have (sachaa) true (sohila) happiness, their (baani) words are (sachi) true (sach-u) and they (sukh-u hoi) remain at peace (sabdey) by following the guru’s teachings. 4. 4. 5.

 

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Note: The soul seeks to unite with its Creator, but being unaware of how to achieve this keeps wandering in search. The way to find IT can only be told by one who has found the Master, and that is the true guru. The guru teaches to develop love for the Almighty from within and live by Naam or Divine virtues and commands. This is the message of the Chhant below. As everywhere in Gurbani, analogy of marriage between the bride and groom has been used to describe union of the soul with the Almighty.

 

ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਜੇ ਲੋੜਹਿ ਵਰੁ ਬਾਲੜੀਏ ਤਾ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ਰਾਮ ॥ ਸਦਾ ਹੋਵਹਿ ਸੋਹਾਗਣੀ ਹਰਿ ਜੀਉ ਮਰੈ ਨ ਜਾਏ ਰਾਮ ॥

Sūhī mėhlā 3.  Je loṛėh var bālṛī▫e ṯā gur cẖarṇī cẖiṯ lā▫e rām.  Saḏā hovėh sohāgaṇī har jī▫o marai na jā▫e rām.

 

Composition of the third Guru in Raga Soohi. (Jey) if you (lorrah-i) are looking for the Almighty as (var-u = match) spouse, o (baalrreeay) young soul-woman, (ta) then (laaey) engage your (chit-u) mind with (charni) the feet of the guru, i.e. follow the guru’s teachings.

(Jeeo) the revered (har-i) Almighty neither (marai) dies nor (jaaey = leaves) abandons – if one maintains faith – and the soul-wife is (sadaa) ever (sohaagni) fortunate – to have the Almighty-spouse with her.

 

ਹਰਿ ਜੀਉ ਮਰੈ ਨ ਜਾਏ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਏ ਸਾ ਧਨ ਕੰਤ ਪਿਆਰੀ ॥ ਸਚਿ ਸੰਜਮਿ ਸਦਾ ਹੈ ਨਿਰਮਲ ਗੁਰ ਕੈ ਸਬਦਿ ਸੀਗਾਰੀ ॥

Har jī▫o marai na jā▫e gur kai sahj subẖā▫e sā ḏẖan kanṯ pi▫ārī.  Sacẖ sanjam saḏā hai nirmal gur kai sabaḏ sīgārī.

 

The revered Almighty-husband neither (marai) dies nor (jaaey = goes) abandons if the soul-wife (sahj-i subhaaey) makes it her nature to live by teachings of (gur) the guru; (sa) such a (dhan) soul-wife is (piaari) dear to (kant) the Almighty-husband.

She remains (sach-i) in true (sanjam-i) discipline, i.e. does not let the sensory organs be tempted by the world-play, and (hai) is (sadaa) ever (nirmal) of clean conduct; to be liked by the Almighty, she (seegaari) adorns herself with obedience to (sabad-i) teachings (kai) of the guru. 

 

ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਸਦ ਹੀ ਸਾਚਾ ਜਿਨਿ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥ ਨਾਨਕ ਸਦਾ ਪਿਰੁ ਰਾਵੇ ਆਪਣਾ ਜਿਨਿ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇਆ ॥੧॥

Merā parabẖ sācẖā saḏ hī sācẖā jin āpe āp upā▫i▫ā.  Nānak saḏā pir rāve āpṇā jin gur cẖarṇī cẖiṯ lā▫i▫ā. ||1||

 

(Meyra) my (prabh-u) Master is (saacha = true) eternal, (sad hi) for ever (saacha) unchanging, and is One (jin-i = who) who (aapey) IT-self (upaaiaa) created (aap-u) the self.

The soul-wife (jin-i) who (laaiaa = puts) focuses (chit-u) the mind on (charni = feet) carrying out instructions of the guru, (sadaa) ever (raavey = enjoys company) experiences presence of (aapna = own) her (pir-u) Almighty-husband within, says third Nanak. 1.

 

ਪਿਰੁ ਪਾਇਅੜਾ ਬਾਲੜੀਏ ਅਨਦਿਨੁ ਸਹਜੇ ਮਾਤੀ ਰਾਮ ॥ ਗੁਰਮਤੀ ਮਨਿ ਅਨਦੁ ਭਇਆ ਤਿਤੁ ਤਨਿ ਮੈਲੁ ਨ ਰਾਤੀ ਰਾਮ ॥

Pir pā▫i▫aṛā bālṛī▫e an▫ḏin sėhje māṯī rām.  Gurmaṯī man anaḏ bẖa▫i▫ā ṯiṯ ṯan mail na rāṯī rām.

 

(Baalrreeay = young woman) the soul-wife (paaiarra) finds (pir-u) the Almighty-husband, by being (andin-u = daily) ever (maati = intoxicated) absorbed in God (sahjey) steadfastly, i.e. with un-wavering devotion.

(Gurmati) by following the guru’s counsel, she experiences (anad-u/anand) bliss (man-i) in the mind; there is not (raati/ratee) a bit of (mail-u = dirt) evil in (tit-u = that) her (tan-i = body) person, i.e. she keeps away from vices.

 

ਤਿਤੁ ਤਨਿ ਮੈਲੁ ਨ ਰਾਤੀ ਹਰਿ ਪ੍ਰਭਿ ਰਾਤੀ ਮੇਰਾ ਪ੍ਰਭੁ ਮੇਲਿ ਮਿਲਾਏ ॥ ਅਨਦਿਨੁ ਰਾਵੇ ਹਰਿ ਪ੍ਰਭੁ ਅਪਣਾ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥

Ŧiṯ ṯan mail na rāṯī har parabẖ rāṯī merā parabẖ mel milā▫e.  An▫ḏin rāve har parabẖ apṇā vicẖahu āp gavā▫e.

 

There is not (raati/rati) a bit of (mail-u = dirt) evil in (tit-u = that) her (tan-i = body) person; she is (raati) imbued with love of (har-i) the Almighty (prabh-i) Master; (prabh-u) the Master (meyra = my) of all (meyl-i) leads to the guru who (milaaey) unites with IT.

She (gavaaey = loses) sheds (aap-u = self) ego (vichahu) from within to (andin-u = daily) continuously (raavey = enjoys company) experience the presence of (aapna = own) her (har-i) Almighty (prabh-u) Master within.

 

ਗੁਰਮਤਿ ਪਾਇਆ ਸਹਜਿ ਮਿਲਾਇਆ ਅਪਣੇ ਪ੍ਰੀਤਮ ਰਾਤੀ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਪ੍ਰਭੁ ਰਾਵੇ ਰੰਗਿ ਰਾਤੀ ॥੨॥

Gurmaṯ pā▫i▫ā sahj milā▫i▫ā apṇe parīṯam rāṯī.  Nānak nām milai vadi▫ā▫ī parabẖ rāve rang rāṯī. ||2||

 

 (Gurmat-i) the guru’s guidance (sahaj-i) effortlessly (milaaiaa) leads to, and the Master (paaiaa) is found by the soul (raati = intoxicated) absorbed in – acting by the will of – (aapney = own) her (preetam) Beloved Almighty husband.

The soul (raati) imbued (rang-i) with love of the Almighty (milai) receives (vaddiaaee) the virtue of awareness of (naam-u) Divine virtues and thus (raavey = enjoys company) experiences (prabh-u) the Master within, says third Nanak. 2.

 

ਪਿਰੁ ਰਾਵੇ ਰੰਗਿ ਰਾਤੜੀਏ ਪਿਰ ਕਾ ਮਹਲੁ ਤਿਨ ਪਾਇਆ ਰਾਮ ॥ ਸੋ ਸਹੋ ਅਤਿ ਨਿਰਮਲੁ ਦਾਤਾ ਜਿਨਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ਰਾਮ ॥

Pir rāve rang rāṯ▫ṛī▫e pir kā mahal ṯin pā▫i▫ā rām.  So saho aṯ nirmal ḏāṯā jin vicẖahu āp gavā▫i▫ā rām.

 

The soul-wife who (raatrreeay) is imbued (rang-i) with love of (pir-u) the Almighty-husband, (tin = that) she (paaiaa) gets to (mahl-u) the palace of, i.e. is united with, (pir) the Almighty-husband.

(So = that) the (sahu) Master is (at-i = very) truly (nirmal-u) pristine and (daata = giver) beneficent; – only that soul can unite with IT – (jin-i) who (gavaaiaa = loses) gives up (aap-u = self) the vice of ego (vichahu) from within.

 

ਵਿਚਹੁ ਮੋਹੁ ਚੁਕਾਇਆ ਜਾ ਹਰਿ ਭਾਇਆ ਹਰਿ ਕਾਮਣਿ ਮਨਿ ਭਾਣੀ ॥ ਅਨਦਿਨੁ ਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਕਥੇ ਅਕਥ ਕਹਾਣੀ ॥

vicẖahu moh cẖukā▫i▫ā jā har bẖā▫i▫ā har kāmaṇ man bẖāṇī.  An▫ḏin guṇ gāvai niṯ sācẖe kathe akath kahāṇī.

 

The soul-wife (chukaaiaa) ends (moh-u) attachment to the world-play (ja) when she (bhaaiaa) loves (har-i) the Almighty; such (kaaman-i) a soul-wife (bhaani) is loved (man-i = in mind) by the Almighty.

She (nit) ever (andin-u = daily) continuously (gaavai = sings) praises and emulates (gun) virtues of (saachey) the Eternal; she (kathey = says) understands (kahaani = story) virtues of the Almighty who otherwise (akath) cannot be described.

 

ਜੁਗ ਚਾਰੇ ਸਾਚਾ ਏਕੋ ਵਰਤੈ ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥

Jug cẖāre sācẖā eko varṯai bin gur kinai na pā▫i▫ā.

 

(Eko) the lone (saacha) Eternal Almighty (vartai) is present (chaarey = all four, jug/yug = ages) all the time, but (kinai na) no one (paaiaa) finds IT (bin-u) without the guru.

 

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ਨਾਨਕ ਰੰਗਿ ਰਵੈ ਰੰਗਿ ਰਾਤੀ ਜਿਨਿ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਇਆ ॥੩॥

Nānak rang ravai rang rāṯī jin har seṯī cẖiṯ lā▫i▫ā. ||3||

 

The soul-wife (jin-i) who is (raati) imbued (rang-i) with love, (laaiaa) focuses (chit-u) the mind (seyti) on (har-i) the Almighty and (ravai = enjoys company) experiences IT within, says third Nanak. 3.

 

ਕਾਮਣਿ ਮਨਿ ਸੋਹਿਲੜਾ ਸਾਜਨ ਮਿਲੇ ਪਿਆਰੇ ਰਾਮ ॥ ਗੁਰਮਤੀ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰੇ ਰਾਮ ॥

Kāmaṇ man sohilṛā sājan mile pi▫āre rām.  Gurmaṯī man nirmal ho▫ā har rākẖi▫ā ur ḏẖāre rām.

 

(Sohilrra) joyful songs play (man-i) in mind of (kaaman-i = wife) the soul-wife who (miley = meets) experiences (piaarey = dear, saajan = friend) the Beloved Almighty within.

Her (man-u) mind (hoaa) is (nirmal-u) cleansed – of other thoughts – and she (raakhiaa) keeps (har-i) the Almighty (ur-i dhaarey) in mind.

 

ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰੇ ਅਪਨਾ ਕਾਰਜੁ ਸਵਾਰੇ ਗੁਰਮਤੀ ਹਰਿ ਜਾਤਾ ॥ ਪ੍ਰੀਤਮਿ ਮੋਹਿ ਲਇਆ ਮਨੁ ਮੇਰਾ ਪਾਇਆ ਕਰਮ ਬਿਧਾਤਾ ॥

Har rākẖi▫ā ur ḏẖāre apnā kāraj savāre gurmaṯī har jāṯā.  Parīṯam mohi la▫i▫ā man merā pā▫i▫ā karam biḏẖāṯā.

 

By (raakhiaa) keeping (har-i) the Almighty (ur-i dhaarey) in mind, she (savaarey) accomplishes (apnaa = own) her (kaaraj-u = purpose) objective – to unite with IT; (har-i) the Almighty (jaata) is recognized within (gurmati) with the guru’s guidance.

Virtues of (preetam-i) the Beloved (moh-i leeaa) captivated (meyra) my (man-u) mind, i.e. I started living by Divine virtues, and thus (paaaiaa) found (bidhaata = master of destiny, karam = based on deeds) the Almighty.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਵਸਿਆ ਮੰਨਿ ਮੁਰਾਰੇ ॥ ਨਾਨਕ ਮੇਲਿ ਲਈ ਗੁਰਿ ਅਪੁਨੈ ਗੁਰ ਕੈ ਸਬਦਿ ਸਵਾਰੇ ॥੪॥੫॥੬॥

Saṯgur sev saḏā sukẖ pā▫i▫ā har vasi▫ā man murāre.  Nānak mel la▫ī gur apunai gur kai sabaḏ savāre. ||4||5||6||

 

This (sukh-u) bliss – of finding the Almighty – is (paaiaa) obtained (seyv-i = by serving) by following (satigur-u) the true guru; and (muraarey = killer of the demon Mur – metaphor for –) the Almighty (vasiaa) abides (man-i) in mind.

The soul-wife who (savaarey) transforms herself (sabad-i) with teachings (kai) of the guru (meyl-i laee) is united with the Almighty, says third Nanak. 4. 5. 6.

 

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ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਸੋਹਿਲੜਾ ਹਰਿ ਰਾਮ ਨਾਮੁ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੇ ਰਾਮ ॥ ਹਰਿ ਮਨੁ ਤਨੋ ਗੁਰਮੁਖਿ ਭੀਜੈ ਰਾਮ ਨਾਮੁ ਪਿਆਰੇ ਰਾਮ ॥

Sūhī mėhlā 3.  Sohilṛā har rām nām gur sabḏī vīcẖāre rām.  Har man ṯano gurmukẖ bẖījai rām nām pi▫āre rām.

 

Composition of the third Guru in Raga (musical measure) Soohi. One who (veechaarey) contemplates (naam-u) virtues and commands of (raam) the all-pervasive (har-i) Almighty (sabdi) with teachings/guidance of the guru, (sohilrra = happy song) blissful music plays in his/her mind.

His/her (man-u) mind and (tano) body, i.e. thoughts and actions, (bheejai = rinsed) are guided with love for (naam-u) virtues and commands of (piaarey) the Beloved (har-i) Almighty.

 

ਰਾਮ ਨਾਮੁ ਪਿਆਰੇ ਸਭਿ ਕੁਲ ਉਧਾਰੇ ਰਾਮ ਨਾਮੁ ਮੁਖਿ ਬਾਣੀ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਸੁਖੁ ਪਾਇਆ ਘਰਿ ਅਨਹਦ ਸੁਰਤਿ ਸਮਾਣੀ ॥

Rām nām pi▫āre sabẖ kul uḏẖāre rām nām mukẖ baṇī.  Āvaṇ jāṇ rahe sukẖ pā▫i▫ā gẖar anhaḏ suraṯ samāṇī.

 

One who (piaarey) loves (naam-u) virtues and commands of (raam) the Almighty, (udhaarey) saves/brings good name to (sabh-i) all his/her (kul-i) lineage; s/he utters (baani) words of (naam-u) virtues of the all-pervasive Almighty (mukh-i) from the mouth, i.e. remembers and propagates them.

His/her (surat-i) consciousness (samaani) remains absorbed in (anhad) the incessant celestial music playing (ghar-i = in house) in the mind; his/her cycles of (aavan = coming) births and (jaan = going) deaths (rahey) end and s/he (paaiaa) attains (sukh-u) solace – by union with the Creator.

 

ਹਰਿ ਹਰਿ ਏਕੋ ਪਾਇਆ ਹਰਿ ਪ੍ਰਭੁ ਨਾਨਕ ਕਿਰਪਾ ਧਾਰੇ ॥ ਸੋਹਿਲੜਾ ਹਰਿ ਰਾਮ ਨਾਮੁ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੇ ॥੧॥

Har har eko pā▫i▫ā har parabẖ Nānak kirpā ḏẖāre.  Sohilṛā har rām nām gur sabḏī vīcẖāre. ||1||

 

When (har-i) the Almighty (prabh-u) Master (dhaarey) bestows (kirpa) grace, one (paaiaa) finds that there is (eyko) only One (har-i har-i) Almighty Master.

One who (veechaarey) contemplates (naam-u) virtues and commands of (raam) the all-pervasive (har-i) Almighty (sabdi) with teachings/guidance of the guru, (sohilrra = happy song) blissful music plays in his/her mind, says third Nanak. 1.

 

ਹਮ ਨੀਵੀ ਪ੍ਰਭੁ ਅਤਿ ਊਚਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਏ ਰਾਮ ॥ ਗੁਰਿ ਮੇਲੀ ਬਹੁ ਕਿਰਪਾ ਧਾਰੀ ਹਰਿ ਕੈ ਸਬਦਿ ਸੁਭਾਏ ਰਾਮ ॥

Gur melī baho kirpā ḏẖārī har kai sabaḏ subẖā▫e rām.  Ham nīvī parabẖ aṯ ūcẖā ki▫o kar mili▫ā jā▫e rām.

 

Question: (Ham) I am (neevi) at a low level, but (prabh-u) the Master is (at-i) very (oochaa) high, then (kiau kar-i) how (jaaey) can I (miliaa) meet the Master?, i.e. my intellect is low but the Almighty is profound in virtues, so how can I understand/find IT?

Answer:  The guru was (bah-u) very (kirpa = mercy, dhaari = gave) kind to (meyli) unite with the Almighty by guiding to (subhaaey) lovingly obey (sabad-i = word) commands of (har-i) the Almighty – and this facilitates union with the Almighty.

 

ਮਿਲੁ ਸਬਦਿ ਸੁਭਾਏ ਆਪੁ ਗਵਾਏ ਰੰਗ ਸਿਉ ਰਲੀਆ ਮਾਣੇ ॥ ਸੇਜ ਸੁਖਾਲੀ ਜਾ ਪ੍ਰਭੁ ਭਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ॥
Mil sabaḏ subẖā▫e āp gavā▫e rang si▫o ralī▫ā māṇe.  Sej sukẖālī jā parabẖ bẖā▫i▫ā har har nām samāṇe.

 

One who (gavaaye = loses) sheds (aap-u) ego, (subhaaey) by lovingly obeys (sabad-i = words) commands of the Almighty; s/he (mil-u) finds the Almighty and (raleeaa maanai) makes merry (sio) with, i.e. is happy to experience, the Almighty within.

(Ja) when (prabh-u) the Master (bhaaiaa) loved, then (seyj) bed, i.e. the mind, is (sukhaali = comfortable) happy (samaaney) conforming to (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naam-i) Divine virtues and commands.

 

ਨਾਨਕ ਸੋਹਾਗਣਿ ਸਾ ਵਡਭਾਗੀ ਜੇ ਚਲੈ ਸਤਿਗੁਰ ਭਾਏ ॥ ਹਮ ਨੀਵੀ ਪ੍ਰਭੁ ਅਤਿ ਊਚਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਏ ਰਾਮ ॥੨॥

Nānak sohagaṇ sā vadbẖāgī je cẖalai saṯgur bẖā▫e.  Ham nīvī parabẖ aṯ ūcẖā ki▫o kar mili▫ā jā▫e rām. ||2||

 

(Sa) that (sohaagan-i) married woman is (vaddbhaagi) very fortunate, i.e. has the spouse with her (jey) if she (chalai = moves) conducts herself (bhaaey = liking) by the directions of (satigur) the true guru, says third Nanak.

(Ham) I am (neevi) at a low level, but (prabh-u) the Master is (at-i) very (oochaa) high, then (kiau kar-i) how (jaa-e) can I (miliaa) meet the Master?, i.e. my intellect is low but the Almighty is profound in virtues, so how can I understand/find IT? 2. This repetition is for emphasis.

 

ਘਟਿ ਘਟੇ ਸਭਨਾ ਵਿਚਿ ਏਕੋ ਏਕੋ ਰਾਮ ਭਤਾਰੋ ਰਾਮ ॥ ਇਕਨਾ ਪ੍ਰਭੁ ਦੂਰਿ ਵਸੈ ਇਕਨਾ ਮਨਿ ਆਧਾਰੋ ਰਾਮ ॥

Gẖat gẖate sabẖnā vicẖ eko eko rām bẖaṯāro rām.  Iknā parabẖ ḏūr vasai iknā man āḏẖāro rām.

 

(Raam) the all-pervasive Almighty is (eyko) the lone (bhataaro = husband) Master; and that (eyko) lone Almighty is present (ghatt-i ghattey) in the mind/body (sabhna) of everyone.

But (ikna = one type) for some (prabh-u) the Master (vasai) dwells (door-i) far, and for (ikna) some IT is (aadhaaro) the support (man-i) of the mind, – depending on state of mind.

 

ਇਕਨਾ ਮਨ ਆਧਾਰੋ ਸਿਰਜਣਹਾਰੋ ਵਡਭਾਗੀ ਗੁਰੁ ਪਾਇਆ ॥ ਘਟਿ ਘਟਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਸੁਆਮੀ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਇਆ ॥

Iknā man āḏẖāro sirjaṇhāro vadbẖāgī gur pā▫i▫ā.  Gẖat gẖat har parabẖ eko su▫āmī gurmukẖ alakẖ lakẖā▫i▫ā.

 

(Ikna) for some (sirjanhaaro) the Creator is (aadhaaro) the support of (man) the mind; they were (vaddbhaagi) very fortunate (paaiaa) to find (guru-u) the guru – and followed his teachings.

(Eyko = one) the same (har-i prabh-u) Almighty (suaami) Master is present (ghatt-i ghatt-i) in every mind/body but being (alakh-u) formless – is not visible; IT (lakhaaia) is possible to see (gurmukh-i) with the guru’s guidance.

 

ਸਹਜੇ ਅਨਦੁ ਹੋਆ ਮਨੁ ਮਾਨਿਆ ਨਾਨਕ ਬ੍ਰਹਮ ਬੀਚਾਰੋ ॥ ਘਟਿ ਘਟੇ ਸਭਨਾ ਵਿਚਿ ਏਕੋ ਏਕੋ ਰਾਮ ਭਤਾਰੋ ਰਾਮ ॥੩॥

Sėhje anaḏ ho▫ā man māni▫ā Nānak barahm bīcẖāro.  Gẖat gẖate sabẖnā vicẖ eko eko rām bẖaṯāro rām. ||3||

 

(Beechaaro) by contemplating virtues of (brahm) the Creator, (man-u) the mind (maania) develops faith, and (hoaa = happens) experiences (anad-u/anand) happiness (sahjey) intuitively, says third Nanak.

(Raam) the all-pervasive Almighty is (eyko) the lone (bhataaro = husband) Master; and that (eyko) lone Almighty is present (ghatt-i ghattey) in the mind/body (sabhna) of everyone. 3.

 

ਗੁਰੁ ਸੇਵਨਿ ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ਰਾਮ ॥ ਹਰਿ ਧੂੜਿ ਦੇਵਹੁ ਮੈ ਪੂਰੇ ਗੁਰ ਕੀ ਹਮ ਪਾਪੀ ਮੁਕਤੁ ਕਰਾਇਆ ਰਾਮ ॥

Gur sevan saṯgur ḏāṯā har har nām samā▫i▫ā rām.  Har ḏẖūṛ ḏevhu mai pūre gur kī ham pāpī mukaṯ karā▫i▫ā rām.

 

Those who (seyvan-i = serve) obey (gur-u) the great (daata) beneficent (satigur-u) true guru, they (smaaiaa) remain engrossed in (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naam-i) Divine virtues and commands (naam-i) by virtues and commands.

O (har-i) Almighty, please (deyvh-u) give (mai) me (dhoorr-i) the dust of the feet of, i.e. enable me to follow, the teachings of, (poorey) the perfect (satiguru) true guru so that (ham) I, (paapi) a sinner, am (karaaia = made, mukat-i = emancipated) freed from vices in life and rebirth on death.

 

ਪਾਪੀ ਮੁਕਤੁ ਕਰਾਏ ਆਪੁ ਗਵਾਏ ਨਿਜ ਘਰਿ ਪਾਇਆ ਵਾਸਾ ॥ ਬਿਬੇਕ ਬੁਧੀ ਸੁਖਿ ਰੈਣਿ ਵਿਹਾਣੀ ਗੁਰਮਤਿ ਨਾਮਿ ਪ੍ਰਗਾਸਾ ॥

Pāpī mukaṯ karā▫e āp gavā▫e nij gẖar pā▫i▫ā vāsā.  Bibek buḏẖī sukẖ raiṇ vihāṇī gurmaṯ nām pargāsā.

 

The Almighty (mukat karaaey) emancipates one who (gavaaey = loses) sheds (aap-u) ego, – and submits to the guru’s directions; s/he (paaiaa) gets (vaasa = residence) to merge in (nij =own, ghar-i = in house) the Creator, where the soul belongs.

It is (gurmat-i) with the guru’s guidance that the mind (pragaasa) is enlightened with awareness of (naam-i) Divine virtues and commands and becomes one of (bibeyk) discerning (budhi) intellect – to inculcate virtues and shed evil – and (rain-i = night) life (vihaani) is spent (sukh-i) in peace.

 

ਹਰਿ ਹਰਿ ਅਨਦੁ ਭਇਆ ਦਿਨੁ ਰਾਤੀ ਨਾਨਕ ਹਰਿ ਮੀਠ ਲਗਾਏ ॥ ਗੁਰੁ ਸੇਵਨਿ ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੪॥੬॥੭॥੫॥੭॥੧੨॥

Har har anaḏ bẖa▫i▫ā ḏin rāṯī Nānak har mīṯẖ lagā▫e.  Gur sevan saṯgur ḏāṯā har har nām samā▫e. ||4||6||7||5||7||12||

 

They (lagaaey = seem) find virtues and commands of (har-i) the Almighty (meetth = sweet) lovable/agreeable and (bhaiaa = become) live, a life which is (har-i = sheds vices) clean and (har-i = makes green) blooming, in (anad-u) bliss (din-u) day and (raati) night, says third Nanak.

Those who (s-evan-i = serve) obey (gur-u) the great (daata) beneficent (satigur-u) true guru, they (smaaiaa) remain engrossed in, i.e. conduct themselves, (naam-i) by virtues and commands of (har-i har-i) the Almighty Master. 4. 6. 7. 5. 7. 12.

 

Note: The system of numbering adopted in Sri Guru Granth Sahib is meant to obviate insertions or deletions. Accordingly, the significance of the above numbers is as follows:

 

4 – Stanzas in the last Chhant.

 

6 – Chhants of M: 3, Ghar-u 3.

 

7 – Total Chhants of M: 3 including one of Ghar-u 2.

 

5 – Chhants of M: 1.

 

7 – Chhants of M: 3

 

12 – Total Chhants so far in Raag Soohi.

 

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੧ ਕੁਚਜੀ                          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 1 kucẖjī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, titled (kuchaji) unskilled woman/soul.  Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: In this Shabad Guru Nanak describes the state of a soul-woman who does not receive love of the Almighty-husband. The reason is that like a woman who loves the husband for the comforts he provides, but does not have sincere love, such a soul-woman only enjoys the God-given benedictions but has no love for the Giver. Once this is realized, she repents and seeks God’s grace to reform the self. The message is for all human beings.

 

ਮੰਞੁ ਕੁਚਜੀ ਅੰਮਾਵਣਿ ਡੋਸੜੇ ਹਉ ਕਿਉ ਸਹੁ ਰਾਵਣਿ ਜਾਉ ਜੀਉ ॥ ਇਕ ਦੂ ਇਕਿ ਚੜੰਦੀਆ ਕਉਣੁ ਜਾਣੈ ਮੇਰਾ ਨਾਉ ਜੀਉ ॥

Mañ kucẖjī ammāvaṇ dosṛe ha▫o ki▫o saho rāvaṇ jā▫o jī▫o.  Ik ḏū ik cẖaṛanḏī▫ā ka▫uṇ jāṇai merā nā▫o jī▫o.

 

(Manjn-u) I am (kuchaji) an unskilled woman (ammaavan-i = overflowing) with countless (ddosrrey/dos) faults; (kiau) how can I (jaau = go) expect (raavan-i) to have pleasure of company of my (sahu) spouse, i.e. my conduct is unbecoming, how can I expect to be accepted for union by the Almighty.

There are other women/souls (ik) one (charrandeeaa) better (doo) than (ik-i) another; (kaun-u = who?) no one (jaanai = know, meyra naau = my name) recognises me, i.e. I have no virtues to be noticed.

 

ਜਿਨ੍ਹ੍ਹੀ ਸਖੀ ਸਹੁ ਰਾਵਿਆ ਸੇ ਅੰਬੀ ਛਾਵੜੀਏਹਿ ਜੀਉ ॥ ਸੇ ਗੁਣ ਮੰਞੁ ਨ ਆਵਨੀ ਹਉ ਕੈ ਜੀ ਦੋਸ ਧਰੇਉ ਜੀਉ ॥

Jinĥī sakẖī saho rāvi▫ā se ambī cẖẖāvṛī▫ehi jī▫o.  Se guṇ mañ na āvnī ha▫o kai jī ḏos ḏẖare▫o jī▫o.

 

Those (sakhi = girlfriends) soul-women (jinhi) who (raaviaa = consummate) enjoy company of (sah-u = husband) the Almighty-husband, (sey) they sit under the cool (chhavrreeyeh-i) shade (ambi) of the mango tree in hot weather, i.e. they are at peace in the world full of strife.

(Manjn-u) I do not (aavn-i) know (sey = those) their (gun = virtues) attributes; so (kai) on which other (jee) person (hau) I can (dhareyau) place (dos) blame – my shortcomings are responsible for this.

 

ਕਿਆ ਗੁਣ ਤੇਰੇ ਵਿਥਰਾ ਹਉ ਕਿਆ ਕਿਆ ਘਿਨਾ ਤੇਰਾ ਨਾਉ ਜੀਉ ॥ ਇਕਤੁ ਟੋਲਿ ਨ ਅੰਬੜਾ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤੇਰੈ ਜਾਉ ਜੀਉ ॥

Ki▫ā guṇ ṯere vithrā ha▫o ki▫ā ki▫ā gẖinā ṯerā nā▫o jī▫o.  Ikaṯ tol na ambṛā ha▫o saḏ kurbāṇai ṯerai jā▫o jī▫o.

 

(Kia) what all of (teyrey) Your (gun) virtues do I (vithraa = detail) describe and (kia kiaa) by what all (naau) names/attributes do I (ghina = take) describe You –You are so profound in virtues, o Almighty.

I cannot (ambrraa = reach) acquire even (ikat-u) one (ttol-i = asset) virtue of Yours; I (sad) ever (kurbaanai jaau = am sacrifice) adore (teyrai) You.

 

ਸੁਇਨਾ ਰੁਪਾ ਰੰਗੁਲਾ ਮੋਤੀ ਤੈ ਮਾਣਿਕੁ ਜੀਉ ॥ ਸੇ ਵਸਤੂ ਸਹਿ ਦਿਤੀਆ ਮੈ ਤਿਨ੍ਹ੍ਹ ਸਿਉ ਲਾਇਆ ਚਿਤੁ ਜੀਉ ॥

Su▫inā rupā rangulā moṯī ṯai māṇik jī▫o.  Se vasṯū sėh ḏiṯī▫ā mai ṯinĥ si▫o lā▫i▫ā cẖiṯ jī▫o.

 

(Suina) gold, (rupa) silver, (moti) pearls (tai) and (maanik-u) rubies; each of these (rangula) is joy-giving.

(Sah-i) the Master (diteeaa) gave (sey) these (vastoo) things – but forgetting the beneficent Master – (mai) I have (laaiaa) attached my (chit-u) mind (siau) with (tinh) them.

 

ਮੰਦਰ ਮਿਟੀ ਸੰਦੜੇ ਪਥਰ ਕੀਤੇ ਰਾਸਿ ਜੀਉ ॥ ਹਉ ਏਨੀ ਟੋਲੀ ਭੁਲੀਅਸੁ ਤਿਸੁ ਕੰਤ ਨ ਬੈਠੀ ਪਾਸਿ ਜੀਉ ॥

Manḏar mitī sanḏ▫ṛe pathar kīṯe rās jī▫o.  Ha▫o enī tolī bẖulī▫as ṯis kanṯ na baiṯẖī pās jī▫o.

 

(Mandar) houses (sandrrey = of) made with (mitti) clay and (pathar) stones; I (keetey = made) treat them my (raas-i) wealth – lasting wealth.

(Hau) I (bhuleeas-i) have gone astray looking at (eyni) these as (ttoli) assets; and have not (baitthi) sat (paas-i) with (tis-u) that (kant) Master, i.e. do not acknowledge the One who gave these.

 

ਅੰਬਰਿ ਕੂੰਜਾ ਕੁਰਲੀਆ ਬਗ ਬਹਿਠੇ ਆਇ ਜੀਉ ॥ ਸਾਧਨ ਚਲੀ ਸਾਹੁਰੈ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਅਗੈ ਜਾਇ ਜੀਉ ॥

Ambar kūnjā kurlī▫ā bag bahiṯẖe ā▫e jī▫o.  Sā ḏẖan cẖalī sāhurai ki▫ā muhu ḏesī agai jā▫e jī▫o.

 

(Ambar-i) in the sky, (koonjaa-n) dark cranes (kurleeaa) have flown and (bag) the white cranes have (aaey) come and (bahitthey = sat) taken their place, i.e. black hair in my head/youth has gone and grey hair/old age has come – life is nearing its end.

(Saadhan) the bride (chali) is leaving for (sahurai) her in-laws place, i.e. the soul is to leave this world for the hereafter; (kiaa) what (muh-u) face will she (deysi = give) show (jaaey = going) on reaching (agai = ahead) the Divine court, i.e. what virtues does s/he have to be accepted for union with the Creator?

 

ਸੁਤੀ ਸੁਤੀ ਝਾਲੁ ਥੀਆ ਭੁਲੀ ਵਾਟੜੀਆਸੁ ਜੀਉ ॥ ਤੈ ਸਹ ਨਾਲਹੁ ਮੁਤੀਅਸੁ ਦੁਖਾ ਕੂੰ ਧਰੀਆਸੁ ਜੀਉ ॥

Suṯī suṯī jẖāl thī▫ā bẖulī vātṛī▫ās jī▫o.  Ŧai sah nālahu muṯī▫as ḏukẖā kūʼn ḏẖarī▫ās jī▫o.

 

Or look at this in another way: The woman (suti suti) keeps sleeping until (theeaa = became) it is (jhaal-u) morning – and does not enjoy the company of the husband, i.e. in life I am inebriated by attachment to the world-play, and (bhuli) have forgotten (vaatteeaas-u = path) to obey Hukam/commands of the Creator.

As a result, I (muteeas-u) am separated from (tai) You, my (sahu) Master, and (dhareeaas-u = placed) have put myself (koon) in (dukhaa) grief.

 

ਤੁਧੁ ਗੁਣ ਮੈ ਸਭਿ ਅਵਗਣਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ਜੀਉ ॥ ਸਭਿ ਰਾਤੀ ਸੋਹਾਗਣੀ ਮੈ ਡੋਹਾਗਣਿ ਕਾਈ ਰਾਤਿ ਜੀਉ ॥੧॥

Ŧuḏẖ guṇ mai sabẖ avgaṇā ik Nānak kī arḏās jī▫o.  Sabẖ rāṯī sohāgaṇī mai dohāgaṇ kā▫ī rāṯ jī▫o. ||1||

 

O my Master, (tudh-u) You have (sabh-i) all (gun) merits but (mai) I have (sabh-i) all (avganaa) faults – so I do not qualify to merge with You; but this is (ardaas-i) the supplication (ki) of Nanak – on behalf of all creatures:

You have given company of (sabh-i) all (raati) nights (sohaagni) to the fortunate soul-wivese; please spare (kaai) some (raat-i) night for this (ddohagan-i) unfortunate one, i.e. enable me to remember and experience You within, sometime in this life. 1.

SGGS pp 759-762, Soohi M: 5, Asttpadees 1-5.

 

ਰਾਗੁ ਸੂਹੀ ਅਸਟਪਦੀਆ ਮਹਲਾ ੫ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

Composition of the fifth Guru in Raga Soohi, (astpadeeaa) of eight 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/guidance.

 

Note: The human being remains caught in pursuit of material things and commits vices. This Shabad describes that state and says that deliverance from this is obtained when one follows the guru and joins holy congregation.

 

ਉਰਝਿ ਰਹਿਓ ਬਿਖਿਆ ਕੈ ਸੰਗਾ ॥ ਮਨਹਿ ਬਿਆਪਤ ਅਨਿਕ ਤਰੰਗਾ ॥੧॥

Urajẖ rahi▫o bikẖi▫ā kai sangā.  Manėh bi▫āpaṯ anik ṯarangā. ||1||

 

The human being (rahio) remains (urajh-i) entangled (kai sanga = in company of) with (bikhiaa) vices – for material gains.

And (anik) numerous (taranga = waves) thoughts (biaapat = happen) keep coming (manah-i) to mind – there is no peace. 1.

 

ਮੇਰੇ ਮਨ ਅਗਮ ਅਗੋਚਰ ॥ ਕਤ ਪਾਈਐ ਪੂਰਨ ਪਰਮੇਸਰ ॥੧॥ ਰਹਾਉ ॥

Mere man agam agocẖar.  Kaṯ pā▫ī▫ai pūran parmesar. ||1|| rahā▫o.

Question:  O (meyrey) mind, (kat) how (paaeeai) to find (pooran) the perfect (parmeysar) Supreme Master who is (agam) beyond comprehension and (agochar) not perceived by the senses? 1.

(Rahaau) pause and contemplate.

 

Note: Answer to this question is at the end of this Shabad.

ਮੋਹ ਮਗਨ ਮਹਿ ਰਹਿਆ ਬਿਆਪੇ ॥ ਅਤਿ ਤ੍ਰਿਸਨਾ ਕਬਹੂ ਨਹੀ ਧ੍ਰਾਪੇ ॥੨॥

Moh magan mėh rahi▫ā bi▫āpe.  Aṯ ṯarisnā kabhū nahī ḏẖarāpe. ||2||

The human being (rahiaa) remains (biaapey = involved) caught (mah-i) in (moh) attachment to, and (magan) absorbed in, the world-play.

S/he has (at-i) great (trisna = craving) desires which are (kabahoo na) never (dhraap-e) satisfied. 2.

 

ਬਸਇ ਕਰੋਧੁ ਸਰੀਰਿ ਚੰਡਾਰਾ ॥ ਅਗਿਆਨਿ ਨ ਸੂਝੈ ਮਹਾ ਗੁਬਾਰਾ ॥੩॥

Bas▫i karoḏẖ sarīr cẖandārā.  Agi▫ān na sūjẖai mahā gubārā. ||3||

 

(Chanddaara/chanddaal) the brutal (krodh-u) wrath (basaey = dwells) is present (sareer-i = in the body) in the mortal.

But because of (mahaa = great, gubaara = darkness) lack of consciousness (agiaan-i) an ignorant person does not (soojhai) realize it. 3.

 

ਭ੍ਰਮਤ ਬਿਆਪਤ ਜਰੇ ਕਿਵਾਰਾ ॥ ਜਾਣੁ ਨ ਪਾਈਐ ਪ੍ਰਭ ਦਰਬਾਰਾ ॥੪॥

Bẖarmaṯ bi▫āpaṯ jare kivārā.  Jāṇ na pā▫ī▫ai parabẖ ḏarbārā. ||4||

 

(Biaapat = happens) because the mind (bhramat) wanders aimlessly, (kivaara) gate of the Almighty is (jarey = fixed) closed for it, and one (na paaeeai) cannot get to (darbaara) the court of (prabh) the Master. 4.

 

ਆਸਾ ਅੰਦੇਸਾ ਬੰਧਿ ਪਰਾਨਾ ॥ ਮਹਲੁ ਨ ਪਾਵੈ ਫਿਰਤ ਬਿਗਾਨਾ ॥੫॥

Āsā anḏesā banḏẖ parānā.  Mahal na pāvai firaṯ bigānā. ||5||

 

(Aasa) expectations from others and (andeysa) the fear of their non-fulfillment, i.e. looking to others than the Almighty, are (bandh-i) impediments on (praana = travel) the path to the Almighty.

Because of these, a person (phirat = wanders) strays (bigaana/beygiaana) in ignorance and does not (paavai) find (mahal-u) the Almighty. 5.

 

ਸਗਲ ਬਿਆਧਿ ਕੈ ਵਸਿ ਕਰਿ ਦੀਨਾ ॥ ਫਿਰਤ ਪਿਆਸ ਜਿਉ ਜਲ ਬਿਨੁ ਮੀਨਾ ॥੬॥

Sagal bi▫āḏẖ kai vas kar ḏīnā.  Firaṯ pi▫ās ji▫o jal bin mīnā. ||6||

 

This (kar-i deena) causes a person (vas-i = under control) to suffer (sagal = all) numerous (biaadh = physical illness) problems.

S/he (phirat = wanders) is restive (piaas = thirst) craving (jio) like (meena) the fish (bin-u) without (jal) water. 6.

 

ਕਛੂ ਸਿਆਨਪ ਉਕਤਿ ਨ ਮੋਰੀ ॥ ਏਕ ਆਸ ਠਾਕੁਰ ਪ੍ਰਭ ਤੋਰੀ ॥੭॥

Kacẖẖū si▫ānap ukaṯ na morī.  Ėk ās ṯẖākur parabẖ ṯorī. ||7||

 

(Mori = my) I do not have (kachhoo) any (siaanap) wisdom (ukat-i = ability to think) to present my case, i.e. I do not know what to do under the circumstances.

(Tori = your) You are my (eyk = one) only (aas) hope, o (prabh) Almighty (tthaakur) Master – please help me. 7

 

ਕਰਉ ਬੇਨਤੀ ਸੰਤਨ ਪਾਸੇ ॥ ਮੇਲਿ ਲੈਹੁ ਨਾਨਕ ਅਰਦਾਸੇ ॥੮॥

Kara▫o benṯī sanṯan pāse.  Mel laihu Nānak arḏāse. ||8||

 

I (karau) make (beynti) request (paasey) with (santan= saints) the guru;

(ardaasey = supplication) please (meyl-i laih-u = unite) guide me to the Almighty, says fifth Nanak. 8.

 

ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਸਾਧਸੰਗੁ ਪਾਇਆ ॥ ਨਾਨਕ ਤ੍ਰਿਪਤੇ ਪੂਰਾ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥

Bẖa▫i▫o kirpāl sāḏẖsang pā▫i▫ā.  Nānak ṯaripṯai pūrā pā▫i▫ā. ||1|| rahā▫o ḏūjā. ||1||

 

When the Almighty (bhaio) is (kripaal-u) kind, one (paaiaa) obtains (saadhsang-u = company of guru) the guru’s guidance.

S/he (paaiaa) finds (poora = perfect) the Almighty, and (triptey = satiated) is happy. 1.

(Rahaau dooja) second pause.

 

Note: A question was asked in the first Rahaau verse above, as to how to find the Almighty. This second Rahaau has answered that. This is usual practice in Gurbani, the guru’s compositions.

 

Page 760

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਘਰੁ ੩    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 5 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Soohi, (ghar-u 3) to be sung to the third beat.    Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: There is a web of temptations around us. They can be overcome only by keeping Divine virtues and commands in mind. This is Naam Jaap and is to be done in Man = mind, Bach/Bachan = word, Karam = deed, i.e. in thought, word and deed respectively. In this Shabad the third Guru supplicates the Almighty to enable this.

 

ਮਿਥਨ ਮੋਹ ਅਗਨਿ ਸੋਕ ਸਾਗਰ ॥ ਕਰਿ ਕਿਰਪਾ ਉਧਰੁ ਹਰਿ ਨਾਗਰ ॥੧॥

Mithan moh agan sok sāgar.  Kar kirpā uḏẖar har nāgar. ||1||

 

The mortal is caught in (saagar = ocean) the world-ocean of (moh) allurements of the temptations (mithan = false/im-permanent) in the transitory world-play, causing (agan-i) the fire of vices resulting in (sok) sorrow.

Please (kar-i kirpa) be kind and (udhar-u) save me, o (naagar = accomplished) Supreme (har-i) Almighty. 1.

 

ਚਰਣ ਕਮਲ ਸਰਣਾਇ ਨਰਾਇਣ ॥ ਦੀਨਾ ਨਾਥ ਭਗਤ ਪਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥

Cẖaraṇ kamal sarṇā▫e narā▫iṇ.  Ḏīnā nāth bẖagaṯ parā▫iṇ. ||1|| rahā▫o.

 

O (naraain) Almighty, we seek (sarnaaey) sanctuary at Your (kamal) lotus (charan) feet, i.e. we place ourselves in Your care/obedience.

You are (naath = master) the support of (deen) the hapless, and (praain) the mainstay for (bhagat) the devotees. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਾਥਾ ਨਾਥ ਭਗਤ ਭੈ ਮੇਟਨ ॥ ਸਾਧਸੰਗਿ ਜਮਦੂਤ ਨ ਭੇਟਨ ॥੨॥

Anāthā nāth bẖagaṯ bẖai metan.  Sāḏẖsang jamḏūṯ na bẖetan. ||2||

 

You are (naath = master) the support of (anaathaa = master-less) the helpless; You (meyttan = erase) obviate (bhai/bhav= world) rebirth of (bhagat) the devotees. 

One who joins (saadhsang-i = holy company) holy congregation – learns to live by Divine virtues and commands and – is not (bheyttan = meet) confronted by (jamdoot) the agent of Divine justice – who does not let the erring souls unite with the Almighty and sends for rebirth. 2.

 

ਜੀਵਨ ਰੂਪ ਅਨੂਪ ਦਇਆਲਾ ॥ ਰਵਣ ਗੁਣਾ ਕਟੀਐ ਜਮ ਜਾਲਾ ॥੩॥

Jīvan rūp anūp ḏa▫i▫ālā.  Ravaṇ guṇā katī▫ai jam jālā. ||3||

 

You are (roop) the embodiment of (jeevan) life, i.e. those who keep You in mind do not succumb to temptations; You are (anoop) unique and (daiaala) compassionate.

Those who (ravan = utter) praise and emulate Your (guna) virtues, they (katteeai) cut (jaala) the web of (jam) the agent of Divine justice, i.e. they overcome temptations and are not taken by the Jam. 3.

                                

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਸਨ ਨਿਤ ਜਾਪੈ ॥ ਰੋਗ ਰੂਪ ਮਾਇਆ ਨ ਬਿਆਪੈ ॥੪॥

Amriṯ nām rasan niṯ jāpai.  Rog rūp mā▫i▫ā na bi▫āpai. ||4||

 

One who (nit) ever (jaapai) remembers and practices (naam-u) Divine virtues and commands with (rasan) the tongue and lives by them, is not (biaapai) afflicted by attachment to (maaiaa) the world-play, (roop = embodiment) the cause of (rog = maladies) vices. 4.

 

ਜਪਿ ਗੋਬਿੰਦ ਸੰਗੀ ਸਭਿ ਤਾਰੇ ॥ ਪੋਹਤ ਨਾਹੀ ਪੰਚ ਬਟਵਾਰੇ ॥੫॥

Jap gobinḏ sangī sabẖ ṯāre.  Pohaṯ nāhī pancẖ batvāre. ||5||

 

(Jap-i) by remembrance and practice of virtues and commands of (gobind) the Master of the universe, one not only saves the self, but also takes (sabh) all (sangee) companions (taarey = ferries) across – the world–ocean, i.e. overcomes vices and guides others.

(Panch) the five (battvaarey) highway robbers – lust, wrath, greed, attachment to world-play, and vanity – cannot (pohat = reach) affect such a person. 5

 

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਏਕੁ ਧਿਆਏ ॥ ਸਰਬ ਫਲਾ ਸੋਈ ਜਨੁ ਪਾਏ ॥੬॥

Man bacẖ karam parabẖ ek ḏẖi▫ā▫e.  Sarab falā so▫ī jan pā▫e. ||6||

 

One who (dhiaaey) pays attention to commands of (eyk-u) the One (prabh-u) Almighty in (man = mind) thought, (bach/bachan) word and (kram) deed, (soee) that (jan) person (paaey) achieves (phalaa = fruits) accomplishment of (sarab) all objectives – the ultimate being union with the Almighty. 6.

 

ਧਾਰਿ ਅਨੁਗ੍ਰਹੁ ਅਪਨਾ ਪ੍ਰਭਿ ਕੀਨਾ ॥ ਕੇਵਲ ਨਾਮੁ ਭਗਤਿ ਰਸੁ ਦੀਨਾ ॥੭॥

Ḏẖār anūgrahu apnā parabẖ kīnā.  Keval nām bẖagaṯ ras ḏīnā. ||7||

 

The Almighty (dhaar-i) shows (anugrah-u) kindness and (keena) makes such a person IT’s (apna) own, i.e. keeps in remembrance of IT-self.

And (deena = gives) blesses with (ras-u = relish) love for (bhagat-i) devotion to, i.e. to remember and live by, (naam-u) Divine virtues and commands. 7.

 

ਆਦਿ ਮਧਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥ ਨਾਨਕ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੮॥੧॥੨॥

Āḏ maḏẖ anṯ parabẖ so▫ī.  Nānak ṯis bin avar na ko▫ī. ||8||1||2||

 

There is (soee = only that) only One (prabh-u) Master who looks after (aad-i) from the beginning, (madh-i) through the middle/present (ant-i) to the end.

There is (na koee) none (avar-u) other (bin-u) except (tis-u = that) IT who can do so, says fifth Nanak. 8. 1. 2.

 

————————————————————

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ ਘਰੁ ੯    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 5 asatpaḏī▫ā gẖar 9     Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Soohi, (asttpadeeaa) of eight stanzas, (ghar-u 9) to be sung to the ninth beat.  Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਜਿਨ ਡਿਠਿਆ ਮਨੁ ਰਹਸੀਐ ਕਿਉ ਪਾਈਐ ਤਿਨ੍ਹ੍ਹ ਸੰਗੁ ਜੀਉ ॥ ਸੰਤ ਸਜਨ ਮਨ ਮਿਤ੍ਰ ਸੇ ਲਾਇਨਿ ਪ੍ਰਭ ਸਿਉ ਰੰਗੁ ਜੀਉ ॥ ਤਿਨ੍ਹ੍ਹ ਸਿਉ ਪ੍ਰੀਤਿ ਨ ਤੁਟਈ ਕਬਹੁ ਨ ਹੋਵੈ ਭੰਗੁ ਜੀਉ ॥੧॥

Jin diṯẖi▫ā man rėhsī▫ai ki▫o pā▫ī▫ai ṯinĥ sang jī▫o.  Sanṯ sajan man miṯar se lā▫in parabẖ si▫o rang jī▫o.  Ŧinĥ si▫o parīṯ na ṯut▫ī kabahu na hovai bẖang jī▫o. ||1||

 

Those (dditthiaa) on seeing (jin) whom (man-u) the mind (rahseeai) is delighted; (kiau) how may (tinh) their (sang-u) company (paaeeai) be obtained?

 (Sey) those (sant) saint (sajan) companions are (man = mind, mitr = friends) real friends; who (laain-i) create (rang-u) love (siau) for (prabh) the Almighty.

They are such that (preet-i) affection (siau) with them does not (tuttaee) break; it (kabah-u na) never (hovai = becomes, bhang-u = finished) ends – is lasting, because they are sincere. 1.

  

ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਕਰਿ ਦਇਆ ਗੁਣ ਗਾਵਾ ਤੇਰੇ ਨਿਤ ਜੀਉ ॥ ਆਇ ਮਿਲਹੁ ਸੰਤ ਸਜਣਾ ਨਾਮੁ ਜਪਹ ਮਨ ਮਿਤ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Pārbarahm parabẖ kar ḏa▫i▫ā guṇ gāvā ṯere niṯ jī▫o.  Ā▫e milhu sanṯ sajṇā nām japah man miṯ jī▫o. ||1||

rahā▫o.

 

O (paarbrhm) Supreme Being, my (prabh) Master, please (kar-i daiaa) be kind to enable that I (nit) ever (gaava = sing) praise and emulate (teyrey) Your (gun) virtues.

O (sant sajna) seeker-friends, (aaey = come) let us (milh-u) meet to (japah) remember and practice (naam-u) Divine commands (man = mind, mit = friend) from the heart. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੇਖੈ ਸੁਣੇ ਨ ਜਾਣਈ ਮਾਇਆ ਮੋਹਿਆ ਅੰਧੁ ਜੀਉ ॥ ਕਾਚੀ ਦੇਹਾ ਵਿਣਸਣੀ ਕੂੜੁ ਕਮਾਵੈ ਧੰਧੁ ਜੀਉ ॥ ਨਾਮੁ ਧਿਆਵਹਿ ਸੇ ਜਿਣਿ ਚਲੇ ਗੁਰ ਪੂਰੇ ਸਨਬੰਧੁ ਜੀਉ ॥੨॥

Ḏekẖai suṇe na jāṇ▫ī mā▫i▫ā mohi▫ā anḏẖ jī▫o.  Kācẖī ḏehā viṇsaṇī kūṛ kamāvai ḏẖanḏẖ jī▫o.  Nām ḏẖi▫āvahi se jiṇ cẖale gur pūre san▫banḏẖ jī▫o. ||2||

 

A person (mohiaa = enticed) possessed by (maaiaa) attachment to the world-play is (andh-u) blind and does not (jaanaee = know) understand what s/he (deykhai) sees and (suney) hears;

S/he should realize that (deyhaa) the body is (kaachi) fragile and (vinsani) shall perish; but still (kamaaia = does) engages in (dhandh-u) pursuit of (koorr-u = false) perishable things.

Those who have (sanbandh-u) connection with, i.e. follow, (poorey) the perfect (gur) guru, they (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands; (sey) they (chaley) depart from the world (jin-i) winning the game of life, i.e. they overcome temptations and win approval of the Almighty for union. 2.

 

ਹੁਕਮੇ ਜੁਗ ਮਹਿ ਆਇਆ ਚਲਣੁ ਹੁਕਮਿ ਸੰਜੋਗਿ ਜੀਉ ॥ ਹੁਕਮੇ ਪਰਪੰਚੁ ਪਸਰਿਆ ਹੁਕਮਿ ਕਰੇ ਰਸ ਭੋਗ ਜੀਉ ॥ ਜਿਸ ਨੋ ਕਰਤਾ ਵਿਸਰੈ ਤਿਸਹਿ ਵਿਛੋੜਾ ਸੋਗੁ ਜੀਉ ॥੩॥
Hukme jug mėh ā▫i▫ā cẖalaṇ hukam sanjog jī▫o.  Hukme parpancẖ pasri▫ā hukam kare ras bẖog jī▫o.  Jis no karṯā visrai ṯisėh vicẖẖoṛā sog jī▫o. ||3||

 

One (aaiaa = comes) is born (mah-i) in (jug) the world (hukmey = by command) by Divine will; (chalan-u) departure is also (sanjog-i = timed) decided (hukam-i) by Divine will.

(Parpanch-u) the physical existence comprising of five elements (pasriaa) comes into being (hukmey) by Divine will, and one (karey bhog) enjoys (ras) pleasures of life (hukam-i) by Divine will.

But one (jis no) by whom (karta) the Creator (visrai) is forgotten, there is (sog-u) sorrow of (vichhorra) separation from the Almighty (tisah-i) for that person. 3. 

 

ਆਪਨੜੇ ਪ੍ਰਭ ਭਾਣਿਆ ਦਰਗਹ ਪੈਧਾ ਜਾਇ ਜੀਉ ॥ ਐਥੈ ਸੁਖੁ ਮੁਖੁ ਉਜਲਾ ਇਕੋ ਨਾਮੁ ਧਿਆਇ ਜੀਉ ॥ ਆਦਰੁ ਦਿਤਾ ਪਾਰਬ੍ਰਹਮਿ ਗੁਰੁ ਸੇਵਿਆ ਸਤ ਭਾਇ ਜੀਉ ॥੪॥

Āpnaṛe parabẖ bẖāṇi▫ā ḏargėh paiḏẖā jā▫e jī▫o.  Aithai sukẖ mukẖ ujlā iko nām ḏẖi▫ā▫e jī▫o.  Āḏar ḏiṯā pārbarahm gur sevi▫ā saṯ bẖā▫e jī▫o. ||4||

 

One who (bhaaniaa) is liked/approved by (prabh) the Master (aapnarrey = own) of all, (jaaey) goes to (dargah) Divine court (paidha) wearing robe of honor, i.e. duly approved.

That person who (dhiaaey) pays attention to (naam-u) virtues and commands of the Almighty, has (sukh-u) peace (aithai) here, and (ujla) a clean (mukh-u) face in the hereafter, i.e. his/her unblemished record is recognized in Divine court.

One who (seyvia = served) has obeyed the guru with (sat) true (bhaaey =love) devotion, is (ditaa) given (aadar-u) honor, i.e. is accepted, (paarbrahm-i) by the Supreme Master. 4.

 

ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲ ਜੀਉ ॥ ਸਚੁ ਖਜਾਨਾ ਸੰਚਿਆ ਏਕੁ ਨਾਮੁ ਧਨੁ ਮਾਲ ਜੀਉ ॥ ਮਨ ਤੇ ਕਬਹੁ ਨ ਵੀਸਰੈ ਜਾ ਆਪੇ ਹੋਇ ਦਇਆਲ ਜੀਉ ॥੫॥

Thān thananṯar rav rahi▫ā sarab jī▫ā parṯipāl jī▫o.  Sacẖ kẖajānā sancẖi▫ā ek nām ḏẖan māl jī▫o.  Man ṯe kabahu na vīsrai jā āpe ho▫e ḏa▫i▫āl jī▫o. ||5||

 

The Creator (rav-i rahiaa) pervades in all (thaan) places and (thanatar-i) between places; IT (pratipaal = nurtures) sustains (sarab) all (jeeaa) creatures.

One (sanchiaa) gathers (sach-u) the lasting (khajaana) treasure of (naam-u) virtues of (eyk-u) the One Master; these are his/her (dhan) wealth and (maal) possessions.

This happens (ja) when (aapey = self) the Almighty (hoey) is (daiaal) kind (kabah-u na) never to be (veesrai) forgotten. 5.

 

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ਆਵਣੁ ਜਾਣਾ ਰਹਿ ਗਏ ਮਨਿ ਵੁਠਾ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਈਐ ਊਚਾ ਅਗਮ ਅਪਾਰੁ ਜੀਉ ॥ ਜਿਸੁ ਪ੍ਰਭੁ ਅਪਣਾ ਵਿਸਰੈ ਸੋ ਮਰਿ ਜੰਮੈ ਲਖ ਵਾਰ ਜੀਉ ॥੬॥

Āvaṇ jāṇā rėh ga▫e man vuṯẖā nirankār jī▫o.  Ŧā kā anṯ na pā▫ī▫ai ūcẖā agam apār jī▫o.  Jis parabẖ apṇā visrai so mar jammai lakẖ vār jī▫o. ||6||

 

(Aavan-u = coming) births and (jaana = going) deaths (rah-i gaey = stop) are obviated when (nirankaar-u) the Formless Master (vutthaa) abides (man-i) in the mind, i.e. when one is guided by Divine virtues and commands.

The Master is (oocha = high) beyond reach, (agam) beyond intellectual reach/incomprehensible and (apaar-u) Infinite.

On the other hand one by (jis-u) whom (prabh-u) the Master (apna = own) within (visrai) is forgotten, (so) that person (mar-i) dies and (jammai) is reborn (lakh) one hundred thousand, i.e. numerous (vaar) times – and cannot unite with the Almighty. 6.

 

ਸਾਚੁ ਨੇਹੁ ਤਿਨ ਪ੍ਰੀਤਮਾ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਪਿ ਜੀਉ ॥ ਗੁਣ ਸਾਝੀ ਤਿਨ ਸੰਗਿ ਬਸੇ ਆਠ ਪਹਰ ਪ੍ਰਭ ਜਾਪਿ ਜੀਉ ॥ ਰੰਗਿ ਰਤੇ ਪਰਮੇਸਰੈ ਬਿਨਸੇ ਸਗਲ ਸੰਤਾਪ ਜੀਉ ॥੭॥

Sācẖ nehu ṯin parīṯamā jin man vuṯẖā āp jī▫o.  Guṇ sājẖī ṯin sang base āṯẖ pahar parabẖ jāp jī▫o.  Rang raṯe parmesrai binse sagal sanṯāp jī▫o. ||7||

 

Those (preetma) loving seekers have (saach-u) true (neyh-u) love for the Almighty; they are those (jin) in whose (man-i) minds (aap-i = self) the Almighty (vuttha) dwells, i.e. whom the Master IT-self motivates.

Those who (saajhi) share these (gun) qualities (basey) live (sang-i) with the seekers, and (jaap-i) keep in mind virtues and commands of (prabh) the Almighty (aatth = eight, pahar = three hour periods) round the clock.

They are all (ratey) imbued (rang-i) with love (parmesrai) of the Supreme Master and (sagley) all their (santaap) maladies (binsey = destroyed) are obviated. 7.

 

ਤੂੰ ਕਰਤਾ ਤੂੰ ਕਰਣਹਾਰੁ ਤੂਹੈ ਏਕੁ ਅਨੇਕ ਜੀਉ ॥ ਤੂ ਸਮਰਥੁ ਤੂ ਸਰਬ ਮੈ ਤੂਹੈ ਬੁਧਿ ਬਿਬੇਕ ਜੀਉ ॥ ਨਾਨਕ ਨਾਮੁ ਸਦਾ ਜਪੀ ਭਗਤ ਜਨਾ ਕੀ ਟੇਕ ਜੀਉ ॥੮॥੧॥੩॥

Ŧūʼn karṯā ṯūʼn karanhār ṯūhai ek anek jī▫o.  Ŧū samrath ṯū sarab mai ṯūhai buḏẖ bibek jī▫o.  Nānak nām saḏā japī bẖagaṯ janā kī tek jī▫o. ||8||1||3||

 

O Almighty, (too’n) You are (karta) the Creator (karanhaar) capable of doing everything; You are (eyk-u) One but manifest (aneyk) in numerous ways in nature.

(Too’n) You are (samrath-u) omnipotent and present (mai) in (sarab) all; You are the epitome of, i.e. Your remembrance imparts, (bibeyk) discerning (budh-i) thinking.

(Bhagat janaa) the devotees have (teyri) Your (tteyk) support, i.e. they draw strength from You as they (sadaa) ever (japee) remember and practice (naam-u) Divine virtues and commands. 8. 1. 3.

 

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ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ ਘਰੁ ੧੦ ਕਾਫੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 5 asatpaḏī▫ā gẖar 10 kāfī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raag Soohi, (asttpadeeaa) of eight stanzas, as Kaafi, (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.

 

ਜੇ ਭੁਲੀ ਜੇ ਚੁਕੀ ਸਾਈਂ ਭੀ ਤਹਿੰਜੀ ਕਾਢੀਆ ॥ ਜਿਨ੍ਹ੍ਹਾ ਨੇਹੁ ਦੂਜਾਣੇ ਲਗਾ ਝੂਰਿ ਮਰਹੁ ਸੇ ਵਾਢੀਆ ॥੧॥

Je bẖulī je cẖukī sā▫īʼn bẖī ṯahinjī kādẖī▫ā.  Jinĥā nehu ḏūjāṇe lagā jẖūr marahu se vādẖī▫ā. ||1||

 

O (saaee’n) Master, (jey) if I committed (bhulee) an erring act of commission or (chukee) omission, I bhi) am still (kaaddheeaa) called (tahinjee) Your, i.e. my loyalty is to You.

(Jinha) those who (lagaa) develop (neyhu) affection (doojaaney) with someone else, (sey) such persons (vaaddheeaa = gone away) separate from the Master and (marah-u) die (jhoor-i = repent) lamenting. 1.

 

ਹਉ ਨਾ ਛੋਡਉ ਕੰਤ ਪਾਸਰਾ ॥ ਸਦਾ ਰੰਗੀਲਾ ਲਾਲੁ ਪਿਆਰਾ ਏਹੁ ਮਹਿੰਜਾ ਆਸਰਾ ॥੧॥ ਰਹਾਉ ॥

Ha▫o nā cẖẖoda▫o kanṯ pāsrā.  Saḏā rangīlā lāl pi▫ārā ehu mahinjā āsrā. ||1|| rahā▫o.

 

(Hau) I shall not (chhoddau) forsake (paasra = being with) company of my (kant) Almighty-husband.

(Ehu) IT is (sadaa) ever (rangeela) playful – source of joy; my (laal-u = beloved, piaara = dear) Beloved Spouse is (mahinja) my (aasra) mainstay. 1.

(Rahaau) pause and contemplate on this.

 

ਸਜਣੁ ਤੂਹੈ ਸੈਣੁ ਤੂ ਮੈ ਤੁਝ ਉਪਰਿ ਬਹੁ ਮਾਣੀਆ ॥ ਜਾ ਤੂ ਅੰਦਰਿ ਤਾ ਸੁਖੇ ਤੂੰ ਨਿਮਾਣੀ ਮਾਣੀਆ ॥੨॥

Sajaṇ ṯūhai saiṇ ṯū mai ṯujẖ upar baho māṇī▫ā.  Jā ṯū anḏar ṯā sukẖe ṯūʼn nimāṇī māṇī▫ā. ||2||

 

O Almighty, (toohai) You are my (sajan) friend and (sain-u) relative – spouse; (mai) I take (bah-u) great (maaneeaa) pride (oopar-i = on) in (tujh) You – as my Master.

(Ja) when (too) You are (andar-i = inside) in my mind (ta) then there is (sukhey) peace; You are (maaneeaa) the honor of me, (nimaaneeaa) the honor-less. 2.

 

ਜੇ ਤੂ ਤੁਠਾ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਨਾ ਦੂਜਾ ਵੇਖਾਲਿ ॥ ਏਹਾ ਪਾਈ ਮੂ ਦਾਤੜੀ ਨਿਤ ਹਿਰਦੈ ਰਖਾ ਸਮਾਲਿ ॥੩॥

Je ṯū ṯuṯẖā kirpā niḏẖān nā ḏūjā vekẖāl.  Ėhā pā▫ī mū ḏāṯ▫ṛī niṯ hirḏai rakẖā samāl. ||3||

 

(Jey) if (too) You be (tutthaa) pleased with me, o (nidhaan = treasure, kripa = mercy) kind Master, then (veykhaal-i) make me look to (na dooja = second) none else.

Please (paaee) put (eyhaa) this (daatrri) benediction in my lap that I (nit) ever (rakhaa, samaal-i = with care) pay attention to Your virtues and commands (hirdai) in my mind. 3.

 

ਪਾਵ ਜੁਲਾਈ ਪੰਧ ਤਉ ਨੈਣੀ ਦਰਸੁ ਦਿਖਾਲਿ ॥ ਸ੍ਰਵਣੀ ਸੁਣੀ ਕਹਾਣੀਆ ਜੇ ਗੁਰੁ ਥੀਵੈ ਕਿਰਪਾਲਿ ॥੪॥

Pāv julā▫ī panḏẖ ṯa▫o naiṇī ḏaras ḏikẖāl.  Sarvaṇī suṇī kahāṇī▫ā je gur thīvai kirpāl. ||4||

 

Please (julaaee = send) cause to move my (paav) feet on (pandh) the path to (tau) You, and (dikhal-i) show me Your (daras-u) vision (nainee = with eyes) within.

(Jey) if the guru (theevai) be (kripaal-i) kind then I shall, i.e. kindly enable me to find the guru so that I may, (sunee) listen to (kahaaneeaa = stories) Your virtues (sravnee) with the ears – from him. 4.

 

ਕਿਤੀ ਲਖ ਕਰੋੜਿ ਪਿਰੀਏ ਰੋਮ ਨ ਪੁਜਨਿ ਤੇਰਿਆ ॥ ਤੂ ਸਾਹੀ ਹੂ ਸਾਹੁ ਹਉ ਕਹਿ ਨ ਸਕਾ ਗੁਣ ਤੇਰਿਆ ॥੫॥

Kiṯī lakẖ karoṛ pirī▫e rom na pujan ṯeri▫ā.  Ŧū sāhī hū sāhu ha▫o kahi na sakā guṇ ṯeri▫ā. ||5||

 

Wealth worth (kitee) many (lakh) hundreds of thousands and (crore = ten million) millions cannot (pujan = reach) equal (teyriaa) Your (rom) one hair, o (piree-ey) Beloved.

For, (too) You are (saah-u) the King (saahee) of kings; (hau) I (na sakaa) cannot (kah-i = say) recount (teyriaa) Your (gun = virtues) greatness. 5.

 

ਸਹੀਆ ਤਊ ਅਸੰਖ ਮੰਞਹੁ ਹਭਿ ਵਧਾਣੀਆ ॥ ਹਿਕ ਭੋਰੀ ਨਦਰਿ ਨਿਹਾਲਿ ਦੇਹਿ ਦਰਸੁ ਰੰਗੁ ਮਾਣੀਆ ॥੬॥

Sahī▫ā ṯa▫ū asaʼnkẖ mañahu habẖ vaḏẖāṇī▫ā.  Hik bẖorī naḏar nihāl ḏėh ḏaras rang māṇī▫ā. ||6||

 

(Taoo) You have (asankh) countless (saheeaa = girlfriends) devotee-souls, (habh-i) all (vadhaaneeaa) with more virtues (manjnh-u) than me.

Please cast Your (nihaal-i) gracious sight (bhori = a bit) for a moment on me; please (deyh-i) grant me Your (daras-u) vision so that I (maaneeaa) enjoy (rang-u) the pleasure. 6.

 

ਜੈ ਡਿਠੇ ਮਨੁ ਧੀਰੀਐ ਕਿਲਵਿਖ ਵੰਞਨ੍ਹ੍ਹਿ ਦੂਰੇ ॥ ਸੋ ਕਿਉ ਵਿਸਰੈ ਮਾਉ ਮੈ ਜੋ ਰਹਿਆ ਭਰਪੂਰੇ ॥੭॥

Jai diṯẖe man ḏẖīrī▫ai kilvikẖ vaʼnñniĥ ḏūre.  So ki▫o visrai mā▫o mai jo rahi▫ā bẖarpūre. ||7||

 

The Almighty (jai) by whose (dditthai = seeing) vision (man-u) the mind (dheereeai) gets solace and (kilvikh) influences of evil (vanjnanih) go (doorey) far away, i.e. are banished.

And (jo) who (rahiaa bharpoorey) is present everywhere; (mai) I (kiau = why?) cannot, i.e. no one should, (visrai) forget (so) that Master, o (maaey) mother. 7.

 

ਹੋਇ ਨਿਮਾਣੀ ਢਹਿ ਪਈ ਮਿਲਿਆ ਸਹਜਿ ਸੁਭਾਇ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਨਾਨਕ ਸੰਤ ਸਹਾਇ ॥੮॥੧॥੪॥

Ho▫e nimāṇī dẖėh pa▫ī mili▫ā sahj subẖā▫e.  Pūrab likẖi▫ā pā▫i▫ā Nānak sanṯ sahā▫e. ||8||1||4||

 

When the creature (hoey = is, nimaanee = sans pride, humble) humbly (ddhah-i paee = falls) submits to the Master, then IT (miliaa) is found (sahj-i subhaaey) naturally.

This happens when (poorab-i = from past, likhiaa = written) pre-ordained; then Almighty (paaiaa) is found (sahaa-e) with help/guidance of (sant) the guru, says fifth Nanak. 8. 1. 4.

 

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Note: In this Shabad the fifth Guru says all scriptures teach to live by Naam or Divine virtues and commands. Picking up rituals from the scriptures but ignoring the essence leads nowhere. The Shabad ends with supplication to the Almighty to impart awareness of Naam, and may it never be forgotten.

 

ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਣ ਪੁਕਾਰਨਿ ਪੋਥੀਆ ॥ ਨਾਮ ਬਿਨਾ ਸਭਿ ਕੂੜੁ ਗਾਲ੍ਹ੍ਹੀ ਹੋਛੀਆ ॥੧॥

Sūhī mėhlā 5.  Simriṯ beḏ purāṇ pukāran pothī▫ā.  Nām binā sabẖ kūṛ gālĥī hocẖẖī▫ā. ||1||

 

Composition of the fifth Guru in Raga Soohi. Smritis, (beyd) the Vedas and (potheeaa) texts, i.e. all scriptures (pukaaran = call out) proclaim that (binaa) except remembrance and practice of (naam) Divine virtues and commands, (sabh-i) all (gaali) talk – like of worship of gods/goddesses or rituals to find the Almighty – is (koorr-u = false) pretense and (hochheeaa = hollow) fruitless. 1.

 

ਨਾਮੁ ਨਿਧਾਨੁ ਅਪਾਰੁ ਭਗਤਾ ਮਨਿ ਵਸੈ ॥ ਜਨਮ ਮਰਣ ਮੋਹੁ ਦੁਖੁ ਸਾਧੂ ਸੰਗਿ ਨਸੈ ॥੧॥ ਰਹਾਉ ॥

Nām niḏẖān apār bẖagṯā man vasai.  Janam maraṇ moh ḏukẖ sāḏẖū sang nasai. ||1|| rahā▫o.

 

Naam is (apaar-u) the infinite (nidhaan-u) treasure which (vasai) dwells (man-i) in the minds of (bhagtaa) the devotees.

They remember and practice Naam, (sang-i = in company) with guidance of (saadhoo) the guru; their (moh-u) attachment to the world-play, and the resultant (dukh-u) pain of (janam) births and (maran) deaths, (nasai = runs, leaves) is obviated. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੋਹਿ ਬਾਦਿ ਅਹੰਕਾਰਿ ਸਰਪਰ ਰੁੰਨਿਆ ॥ ਸੁਖੁ ਨ ਪਾਇਨ੍ਹ੍ਹਿ ਮੂਲਿ ਨਾਮ ਵਿਛੁੰਨਿਆ ॥੨॥

Mohi bāḏ ahaʼnkār sarpar runni▫ā.  Sukẖ na pā▫iniĥ mūl nām vicẖẖunni▫ā. ||2||

 

Those who in their (ahankaar-i = pride) ego – ignore Naam and -, get (moh-i) attached to the world-play or get into (baad-i) arguments/conflicts, (sarpar) surely fail to find the Almighty and (runniaa) wail – for their failure.

Those who (vichhuniaa = separated) are oblivious of Naam, cannot (mool-i = at all) ever (paaianh) get (sukh-u) peace – through union with the Almighty.  2.

 

ਮੇਰੀ ਮੇਰੀ ਧਾਰਿ ਬੰਧਨਿ ਬੰਧਿਆ ॥ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ਮਾਇਆ ਧੰਧਿਆ ॥੩॥

Merī merī ḏẖār banḏẖan banḏẖi▫ā.  Narak surag avṯār mā▫i▫ā ḏẖanḏẖi▫ā. ||3||

 

When one (dhaar-i = keeps in mind) keeps thinking of things/persons as (meyri meyri) my and mine, one (bandhiaa) gets bound (bandhan-i) in that bondage – and this remains in birth after birth.

(Dhandhiaa) pursuits of (maaia) temptations in the world-play result in (avatar) births sometimes (surag-i = in heaven) in comfort and at others (narak-i) in suffering – there is no permanent peace. 3.

 

ਸੋਧਤ ਸੋਧਤ ਸੋਧਿ ਤਤੁ ਬੀਚਾਰਿਆ ॥ ਨਾਮ ਬਿਨਾ ਸੁਖੁ ਨਾਹਿ ਸਰਪਰ ਹਾਰਿਆ ॥੪॥

Soḏẖaṯ soḏẖaṯ soḏẖ ṯaṯ bīcẖāri▫ā.  Nām binā sukẖ nāhi sarpar hāri▫ā. ||4||

 

(Sodhat sodhat) by continuously reflecting and (sodh-i) refining it, one comes to (beechaaria) understand (tat-u) the reality that (binaa) without – remembrance and practice of Naam -, one (sarpar) surely (haaria) loses the game of human life against vices – to attain union with the Creator. 4.

 

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ਆਵਹਿ ਜਾਹਿ ਅਨੇਕ ਮਰਿ ਮਰਿ ਜਨਮਤੇ ॥ ਬਿਨੁ ਬੂਝੇ ਸਭੁ ਵਾਦਿ ਜੋਨੀ ਭਰਮਤੇ ॥੫॥

Āvahi jāhi anek mar mar janmaṯe.  Bin būjẖe sabẖ vāḏ jonī bẖarmaṯe. ||5||

 

(Aneyk) countless persons who forget Naam they (aavah-i) come to Divine court and (jaah-i = go) are sent back; they (mar-i = keep dying) keep succumbing to vices and as a result they keep (janmatey) taking births and (mar-i mar-i) die (aneyk) numerous times.

 (Sabh-i) everything they do (bin-u) without (boojhey) understanding the purpose of human birth – to unite with the Creator, is (vaad-i) useless; they (bharmatey = wander) are born in numerous (joni) life forms. 5.

 

ਜਿਨ੍ਹ੍ਹ ਕਉ ਭਏ ਦਇਆਲ ਤਿਨ੍ਹ੍ਹ ਸਾਧੂ ਸੰਗੁ ਭਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਤਿਨ੍ਹ੍ਹੀ ਜਨੀ ਜਪਿ ਲਇਆ ॥੬॥
Jinĥ ka▫o bẖa▫e ḏa▫i▫āl ṯinĥ sāḏẖū sang bẖa▫i▫ā.  Amriṯ har kā nām ṯinĥī janī jap la▫i▫ā. ||6||

 

(Jinh kau) those to whom the Almighty (bhaey) is (daiaal) kind, (tinh) they (bhaiaa) find (sang-i) company of (saadhoo) the guru; and with his guidance, (jap-i laiaa) remember and obey (amrit-u) the life giving (naam-u) commands of (har-i) the Almighty. 6.

 

ਖੋਜਹਿ ਕੋਟਿ ਅਸੰਖ ਬਹੁਤੁ ਅਨੰਤ ਕੇ ॥ ਜਿਸੁ ਬੁਝਾਏ ਆਪਿ ਨੇੜਾ ਤਿਸੁ ਹੇ ॥੭॥

Kẖojėh kot asaʼnkẖ bahuṯ ananṯ ke.  Jis bujẖā▫e āp neṛā ṯis he. ||7||

 

(Bahut-u = many, asankh = countless) numerous people (kott-i = crore/ten million) in millions (khojah-i) search (key) for the Almighty; they are (anant) countless.

But only (jis-u) one whom the Almighty (aap-i) IT-self (bujhaaey) gives the understanding – of Naam, (tis-u) that person (hey = has) experiences God (neyrra) near, i.e. finds the Almighty within. 7.

 

ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥

visar nāhī ḏāṯār āpṇā nām ḏeh.  Guṇ gāvā ḏin rāṯ Nānak cẖā▫o ehu. ||8||2||5||16||

 

O (daataar = giver) benevolent Master, please (deyh-u = give) impart me awareness of (aapna) Your Naam, and may it never (visar-u) be forgotten by me.

May I (gaava = sing) praise and emulate Your (gun) virtues (din-u day, raat-i = night) all the time; (eyh-u) this is my (chaau) heart’s desire, says fifth Nanak. 8. 2. 5. 16.