SGGS pp 763-765, Soohi M: 1, Chhants 1-3.

 

ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੧ ਘਰੁ ੧       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

Composition of the first Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 1) to be sung to the first beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: Gurbani uses the pleasures of a married couple in youth as metaphor for the pleasure of union with the Almighty which can only be obtained in human birth. In other words reference to youth conveys human birth. The way the parents of a bride-to-be should prepare her for a tranquil and joyous married life, the guru prepares one for comfort here and in the hereafter. We should therefore seek the guru’s guidance on how to lead life. The transformation that takes place when one longs for God and follows the guru, may be noticed in this Shabad which is titled Chhant meaning song of love for the Almighty.

 

ਭਰਿ ਜੋਬਨਿ ਮੈ ਮਤ ਪੇਈਅੜੈ ਘਰਿ ਪਾਹੁਣੀ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਮੈਲੀ ਅਵਗਣਿ ਚਿਤਿ ਬਿਨੁ ਗੁਰ ਗੁਣ ਨ ਸਮਾਵਨੀ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Bẖar joban mai maṯ pe▫ī▫aṛai gẖar pāhuṇī bal rām jī▫o.  Mailī avgaṇ cẖiṯ bin gur guṇ na samāvanī bal rām jī▫o.

 

As a young woman (bhar-i) at the pinnacle (joban-i) of youth , I am (mat) intoxicated with (mai) myself, and do not realize that I am (paahuni) a guest (ghar-i) in the house, (peyeearrey) of my parents, i.e. the human being intoxicated by attachment to the world-play of relatives, wealth, pleasures and so on, does not realize that life is transitory, o (jeeo) revered (raam) Almighty, I (bal-i = am sacrifice) adore You – please enable me to live by Your commands.

I am (maili = dirty) stained (avgan-i) with vices (chit-i) in the mind – so the Almighty cannot be seen within, like in a dirty mirror; but vices cannot be driven out (gun) virtues enabled (samaavni) to enter the mind, (bin-u) without guidance of (gur) the guru.

 

ਗੁਣ ਸਾਰ ਨ ਜਾਣੀ ਭਰਮਿ ਭੁਲਾਣੀ ਜੋਬਨੁ ਬਾਦਿ ਗਵਾਇਆ ॥ ਵਰੁ ਘਰੁ ਦਰੁ ਦਰਸਨੁ ਨਹੀ ਜਾਤਾ ਪਿਰ ਕਾ ਸਹਜੁ ਨ ਭਾਇਆ ॥
Guṇ sār na jāṇī bẖaram bẖulāṇī joban bāḏ gavā▫i▫ā.  var gẖar ḏar ḏarsan nahī jāṯā pir kā sahj na bẖā▫i▫ā.

 

Not (jaani = knowing) having (saar) awareness of Your (gun) virtues, I (bhulaani) have been misled (bharam-i) in delusion; my (joban-u = youth) human life (gavaaiaa = lost) is being wasted (baad-i) in vain. 

I have not cared to (jaata) know (var-u = husband) the Almighty and IT’s (dar-u = gate, ghar-u = house) abode within me so as to have IT’s (darsan-u) vision, i.e. I have not looked within to find the Almighty, because I have not developed (bhaaiaa) liking for (sahj-u) the tranquil nature of (pir) the Almighty-Spouse.

 

ਸਤਿਗੁਰ ਪੂਛਿ ਨ ਮਾਰਗਿ ਚਾਲੀ ਸੂਤੀ ਰੈਣਿ ਵਿਹਾਣੀ ॥ ਨਾਨਕ ਬਾਲਤਣਿ ਰਾਡੇਪਾ ਬਿਨੁ ਪਿਰ ਧਨ ਕੁਮਲਾਣੀ ॥੧॥

Saṯgur pūcẖẖ na mārag cẖālī sūṯī raiṇ vihāṇī.  Nānak bālṯaṇ rādepā bin pir ḏẖan kumlāṇī. ||1||

 

I have not (poochh-i = asked) sought guidance of (satigur) the true guru to (chaali) walk (maarag-i) on the path to You; my (rain-i = night) human life (vihaani) is passing (sooti = sleeping) in indifference.

I have (raaddeypa = widow-ship) become a widow (baaltan-i = in childhood) early in life; (dhan) a woman (kumlaani) withers (bin-u) without (pir) the husband, i.e. a soul which forgets Naam/Divine commands, falls to temptations and cannot attain union with the Creator, says Guru Nanak. 1.

 

ਬਾਬਾ ਮੈ ਵਰੁ ਦੇਹਿ ਮੈ ਹਰਿ ਵਰੁ ਭਾਵੈ ਤਿਸ ਕੀ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਰਵਿ ਰਹਿਆ ਜੁਗ ਚਾਰਿ ਤ੍ਰਿਭਵਣ ਬਾਣੀ ਜਿਸ ਕੀ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Bābā mai var ḏėh mai har var bẖāvai ṯis kī bal rām jī▫o.  Rav rahi▫ā jug cẖār ṯaribẖavaṇ baṇī jis kī bal rām jī▫o.

 

O my (baaba) father, (deyh = give) choose the Almighty as (var-u) husband for (mai) me; (har-i) the Almighty as (var-u) husband (bhaavai) is pleasing to me; I (bal-i = am sacrifice) adore (jeeo) the revered (raam) Almighty and wish to be (tis ki) IT’s wife, i.e. wish to unite with IT so please guide me.

IT (rav-i rahiaa) is present (jug = ages, chaar-i = all four) at all times, i.e. is Eternal, and (jis ki) whose (baani= word) writ runs (tribhavan = three regions – water, land and space) everywhere.

 

ਤ੍ਰਿਭਵਣ ਕੰਤੁ ਰਵੈ ਸੋਹਾਗਣਿ ਅਵਗਣਵੰਤੀ ਦੂਰੇ ॥ ਜੈਸੀ ਆਸਾ ਤੈਸੀ ਮਨਸਾ ਪੂਰਿ ਰਹਿਆ ਭਰਪੂਰੇ ॥

Ŧaribẖavaṇ kanṯ ravai sohagaṇ avgaṇvanṯī ḏūre.  Jaisī āsā ṯaisī mansā pūr rahi▫ā bẖarpūre.

 

(Kant-u) the Almighty-husband, Master of (tribhavan) the world, (ravai) gives company to one (sohaagan-i = fortunate woman who has the husband with her) who keeps IT’s virtues and commands in mind, but keeps (avganvanti) the virtue-less soul-women (doorey) away from IT.

(Jaisi) as is One’s (aasa) wish, so (mansa) are his/her intentions; the Almighty being (poor-i) fully (rahiaa bharpoorey) present in everyone, knows that. 

 

ਹਰਿ ਕੀ ਨਾਰਿ ਸੁ ਸਰਬ ਸੁਹਾਗਣਿ ਰਾਂਡ ਨ ਮੈਲੈ ਵੇਸੇ ॥ ਨਾਨਕ ਮੈ ਵਰੁ ਸਾਚਾ ਭਾਵੈ ਜੁਗਿ ਜੁਗਿ ਪ੍ਰੀਤਮ ਤੈਸੇ ॥੨॥

Har kī nār so sarab suhāgaṇ rāʼnd na mailai vese.  Nānak mai var sācẖā bẖāvai jug jug parīṯam ṯaise. ||2||

 

One who becomes (naar-i) the wife of (har-i) the Almighty, (s-u) s/he (sarab) ever (suhaagan-i = fortunate) has the spouse, is never (raandd) widowed and be in (mailey) dirty (veysey) attire. (Note: There was an old custom whereby a widowed woman wore unwashed Dupatta or head-covering).

(Saachaa) the Eternal Almighty (var-u) spouse (bhaavai) is pleasing (mai) to me; (preetam) that Beloved is (taisey = that way) the same (jug-i jug-i = through ages) for all time, says Guru Nanak. 2.

 

Message: One should have faith only in the Eternal Almighty who is neither born nor dies.

 

ਬਾਬਾ ਲਗਨੁ ਗਣਾਇ ਹੰ ਭੀ ਵੰਞਾ ਸਾਹੁਰੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਸਾਹਾ ਹੁਕਮੁ ਰਜਾਇ ਸੋ ਨ ਟਲੈ ਜੋ ਪ੍ਰਭੁ ਕਰੈ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Bābā lagan gaṇā▫e haʼn bẖī vañā sāhurai bal rām jī▫o.  Sāhā hukam rajā▫e so na talai jo parabẖ karai bal rām jī▫o.

 

O (baaba) father, please (ganaaey = get counted) get astrological calculations done for (lagan) the auspicious time so that – like the good souls – (ha’n) I (bhi) also (vanjna) go (saauhrai = in-laws’ house) to the husband’s place, i.e. I wish to unite with the Almighty when I die. 

The father says: (Saaha) that time and association comes by (hukam) Divine command (rajaaey) as willed by the Almighty; (jo) what (prabh-u) the Master (karai = does) decides, cannot (ttalai) be warded off.

 

ਕਿਰਤੁ ਪਇਆ ਕਰਤੈ ਕਰਿ ਪਾਇਆ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥ ਜਾਞੀ ਨਾਉ ਨਰਹ ਨਿਹਕੇਵਲੁ ਰਵਿ ਰਹਿਆ ਤਿਹੁ ਲੋਈ ॥

Kiraṯ pa▫i▫ā karṯai kar pā▫i▫ā met na sakai ko▫ī.  Jāñī nā▫o narah nihkeval rav rahi▫ā ṯihu lo▫ī.

 

(Kirat-u paiaa) consequences of past deeds are (kar-i paaiaa) put in destiny by (kartai) the Creator which (na koi) no one (sakai) can (meytt-i) erase by the self.

(Jaanjni = bridegroom) the Almighty’s (naau = name) virtue is that IT is (nihkeyval-u = bereft of) free from shortcomings of (narah) human beings; IT (rav-i rahiaa) pervades (tih-u loee = in three regions) the whole universe.

 

ਮਾਇ ਨਿਰਾਸੀ ਰੋਇ ਵਿਛੁੰਨੀ ਬਾਲੀ ਬਾਲੈ ਹੇਤੇ ॥ ਨਾਨਕ ਸਾਚ ਸਬਦਿ ਸੁਖ ਮਹਲੀ ਗੁਰ ਚਰਣੀ ਪ੍ਰਭੁ ਚੇਤੇ ॥੩॥

Mā▫e nirāsī ro▫e vicẖẖunnī bālī bālai heṯe.  Nānak sācẖ sabaḏ sukẖ mahlī gur cẖarṇī parabẖ cẖeṯe. ||3||

 

The way the mother cries when the daughter leaves after the wedding, (maaey/maaiaa) temptations in the world-play are (niraasi) disappointed at (heytai) the love between (baali = young woman) the soul and (baalai = young man, bridegroom) the Almighty; they (roey) cry on being (vichhunni) separated from, i.e. for losing influence over the soul.

The soul (cheytey) remembers (prabh-u) the Master (charni = at feet) with guidance of (gur) the guru, lives (sabad-i = by the Word) by Divine commands, and obtains (sukh) comfort (mahli = of palace) of union with the Master, says Guru Nanak. 3.

 

Page 764

 

Note: This last stanza describes fulfilment of wish to unite with the Almighty and not be reborn

 

ਬਾਬੁਲਿ ਦਿਤੜੀ ਦੂਰਿ ਨਾ ਆਵੈ ਘਰਿ ਪੇਈਐ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਰਹਸੀ ਵੇਖਿ ਹਦੂਰਿ ਪਿਰਿ ਰਾਵੀ ਘਰਿ ਸੋਹੀਐ ਬਲਿ ਰਾਮ ਜੀਉ ॥

Bābul ḏiṯ▫ṛī ḏūr nā āvai gẖar pe▫ī▫ai bal rām jī▫o.  Rahsī vekẖ haḏūr pir rāvī gẖar sohī▫ai bal rām jī▫o.

 

My (baabul-i) father (ditrri) has given me in marriage (door-i) far, and I will not (aavai) come (peyeeai) to the parental (ghar-i) house, i.e. the soul that unites with the Almighty is not reborn.

She is (rahsi) joyous (veykh-i) seeing the Almighty (hadoor-i) present with her; (pir-i) the husband (raavi) loves her and she (soheeai = looks good) is happy, (ghar-i = in house) being united with the Almighty-husband, the adorable Master.

 

ਸਾਚੇ ਪਿਰ ਲੋੜੀ ਪ੍ਰੀਤਮ ਜੋੜੀ ਮਤਿ ਪੂਰੀ ਪਰਧਾਨੇ ॥ ਸੰਜੋਗੀ ਮੇਲਾ ਥਾਨਿ ਸੁਹੇਲਾ ਗੁਣਵੰਤੀ ਗੁਰ ਗਿਆਨੇ ॥

Sācẖe pir loṛī parīṯam joṛī maṯ pūrī parḏẖāne.   Sanjogī melā thān suhelā guṇvanṯī gur gi▫āne.

 

(Saachey) the Eternal (preetam) the Beloved Master (lorri) seeks to (jorri) unite it with IT-self; her (mat-i) thinking is (poori) perfect and she attains (pardhaaney = president) the exalted status of union with the Creator.

This (meyla) union is (sanjogi) ordained based on good past deeds and she obtains (suheyla = pleasant) the comfortable (thaan-i = place) abode with God; she is (gunvati) virtuous because of (giaaney) awareness imparted by (gur) the guru.

 

ਸਤੁ ਸੰਤੋਖੁ ਸਦਾ ਸਚੁ ਪਲੈ ਸਚੁ ਬੋਲੈ ਪਿਰ ਭਾਏ ॥ ਨਾਨਕ ਵਿਛੁੜਿ ਨਾ ਦੁਖੁ ਪਾਏ ਗੁਰਮਤਿ ਅੰਕਿ ਸਮਾਏ ॥੪॥੧॥

Saṯ sanṯokẖ saḏā sacẖ palai sacẖ bolai pir bẖā▫e.  Nānak vicẖẖuṛ nā ḏukẖ pā▫e gurmaṯ ank samā▫e. ||4||1||

 

She has qualities of (sat-u) truthfulness and (santokh = contentment) conformance to Divine commands; she (sadaa) ever has (sach-u = truth) Divine commands (palai = in possession) in her mind, (bolai) speaks (sach-u) the truth and (bhaaey) is liked by (pir) the Almighty-husband.

She (samaaey = taken, ank-i = embrace) merges in the Master (gurmat-i) with the guru’s counsel/guidance and shall not (dukh-u = distress, paaey = get) suffer the pain (vichhurr-i) of being separated from the Almighty-husband, says Guru Nanak. 4. 1.

 

————————————————–

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੧ ਛੰਤੁ ਘਰੁ ੨      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 1 cẖẖanṯ gẖar 2    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (chhant) song of love for the Almighty, (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.

 

ਹਮ ਘਰਿ ਸਾਜਨ ਆਏ ॥ ਸਾਚੈ ਮੇਲਿ ਮਿਲਾਏ ॥ ਸਹਜਿ ਮਿਲਾਏ ਹਰਿ ਮਨਿ ਭਾਏ ਪੰਚ ਮਿਲੇ ਸੁਖੁ ਪਾਇਆ ॥ ਸਾਈ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਈ ਜਿਸੁ ਸੇਤੀ ਮਨੁ ਲਾਇਆ ॥

Ham gẖar sājan ā▫e.  Sācẖai mel milā▫e.  Sahj milā▫e har man bẖā▫e pancẖ mile sukẖ pā▫i▫ā.  Sā▫ī vasaṯ parāpaṯ ho▫ī jis seṯī man lā▫i▫ā.

 

(Saajan) the friends – Naam or awareness of Divine virtues – (aa-e) have come to (ham) my (ghar-i = house) mind; (saachai) the Eternal Master (milaa-e = caused to meet) caused (meyl-i) this union, i.e. imparted the awareness.

IT (milaaey) caused this (sahj-i) naturally and with the virtues in mind, (har-i) the Almighty is (bhaaey) liked (man-i) by the mind; this happened when (panch = the saints) the guru (miley) met me; I have (paaiaa) obtained (sukh-u) peace.

(Vast) the thing (seyti) for (jis-u) which I had (laaiaa = put, man-u = mind) been longing, i.e. I found the Almighty within.

 

ਅਨਦਿਨੁ ਮੇਲੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਘਰ ਮੰਦਰ ਸੋਹਾਏ ॥ ਪੰਚ ਸਬਦ ਧੁਨਿ ਅਨਹਦ ਵਾਜੇ ਹਮ ਘਰਿ ਸਾਜਨ ਆਏ ॥੧॥

An▫ḏin mel bẖa▫i▫ā man māni▫ā gẖar manḏar sohā▫e.  Pancẖ sabaḏ ḏẖun anhaḏ vāje ham gẖar sājan ā▫e. ||1||

 

This (meyl-u = union) remembrance (bhaiaa) has become (andin-u = daily) continuous and (man-u) the mind finds it (maaniaa = agrees) agreeable, i.e. I am ever conscious of the Almighty; my (ghar, mandar = house) my mind and body (sohaaey = pleasant) have blossomed.

(Dhun-i) the sounds of (panch) five (shabad = sound) musical instruments – stringed, blowing, drum, metal and clay/pitcher – (vaajey) play (anhad) incessantly, i.e. celestial music plays in the mind continuously since the moment (saajan) the friends – Divine virtues – (aaey = came) are remembered in (ham) my (ghar-i = house) mind. 1.

 

ਆਵਹੁ ਮੀਤ ਪਿਆਰੇ ॥ ਮੰਗਲ ਗਾਵਹੁ ਨਾਰੇ ॥ ਸਚੁ ਮੰਗਲੁ ਗਾਵਹੁ ਤਾ ਪ੍ਰਭ ਭਾਵਹੁ ਸੋਹਿਲੜਾ ਜੁਗ ਚਾਰੇ ॥ ਅਪਨੈ ਘਰਿ ਆਇਆ ਥਾਨਿ ਸੁਹਾਇਆ ਕਾਰਜ ਸਬਦਿ ਸਵਾਰੇ ॥

Āvhu mīṯ pi▫āre.  Mangal gāvhu nāre.  Sacẖ mangal gāvhu ṯā parabẖ bẖāvahu sohilṛā jug cẖāre.  Apnai gẖar ā▫i▫ā thān suhā▫i▫ā kāraj sabaḏ savāre.

 

O (piaarey) dear (meet) friends , (aavh-u) come, (naarey = women) soul-wives of the Almighty – partners in holy congregation – and (gaavhu) sing (mangal) songs of joy, i.e. praise the Almighty and you will get happiness.

If you (gaavh-u) sing (mangal-u) praises of (sach-u) the Eternal, (ta) then you will (bhaavh-u) be liked by (prabh) the Master; (sohilrra) praises of the Almighty done (chaarey = all four, jug = ages) all the time.

From the moment the Almighty (aaiaa) came to IT’s (aapnai) own (ghar-i) home, i.e. is remembered in the mind, (thaan-i) the place (suhaaiaa) is looking good, i.e. I feel blessed; my (kaaraj-i) tasks/objectives (savaarey) are now accomplished (sabad-i) by following the guru’s teachings.

 

ਗਿਆਨ ਮਹਾ ਰਸੁ ਨੇਤ੍ਰੀ ਅੰਜਨੁ ਤ੍ਰਿਭਵਣ ਰੂਪੁ ਦਿਖਾਇਆ ॥ ਸਖੀ ਮਿਲਹੁ ਰਸਿ ਮੰਗਲੁ ਗਾਵਹੁ ਹਮ ਘਰਿ ਸਾਜਨੁ ਆਇਆ ॥੨॥

Gi▫ān mahā ras neṯrī anjan ṯaribẖavaṇ rūp ḏikẖā▫i▫ā.  Sakẖī milhu ras mangal gāvhu ham gẖar sājan ā▫i▫ā. ||2||

 

(Giaan) awareness of Naam is (mahaa) a great (ras-u) elixir for the mind, it is (anjan) the medicine for sight of (neytri) for the inner-eye by which (roop-u = form) presence of the Master of (tribhavan = three worlds) the universe, (dikhaaiaa) is seen within.

O (sakhi) friends, (milh-u) get together and (ras-i) joyfully (gaavh-u) sing (mangal) praises of the Almighty, because (sajan) the Master has (aaiaa) come to (ham) our (ghar-i) house – in the mind. 2.

 

ਮਨੁ ਤਨੁ ਅੰਮ੍ਰਿਤਿ ਭਿੰਨਾ ॥ ਅੰਤਰਿ ਪ੍ਰੇਮੁ ਰਤੰਨਾ ॥ ਅੰਤਰਿ ਰਤਨੁ ਪਦਾਰਥੁ ਮੇਰੈ ਪਰਮ ਤਤੁ ਵੀਚਾਰੋ ॥ ਜੰਤ ਭੇਖ ਤੂ ਸਫਲਿਓ ਦਾਤਾ ਸਿਰਿ ਸਿਰਿ ਦੇਵਣਹਾਰੋ ॥

Man ṯan amriṯ bẖinnā.  Anṯar parem raṯannā.  Anṯar raṯan paḏārath merai param ṯaṯ vīcẖāro.  Janṯ bẖekẖ ṯū safli▫o ḏāṯā sir sir ḏevaṇhāro.

 

My (man-u) mind and (tan-u) body are (bhinaa = rinsed) imbued (amrit-i) with the nectar of Naam or Divine virtues and commands; and (ratannaa) the jewel of (preym) love, i.e. longing for the Almighty, has developed (antar-i) within.

(Antar-i) within (meyrai) me is (padaarath) the gift of (ratan-u) the jewel of (veechaaro) contemplation of (param = supreme, tat-u = essence/reality) virtues of the Almighty.

(Jant) the creatures are (bheykhaari) beggars and (too) You (saphlio = successful) the fulfilling (daata = giver) beneficent Master; You (deyvanhaaro) give (sir-i sir-i) to everyone, o Almighty.

 

ਤੂ ਜਾਨੁ ਗਿਆਨੀ ਅੰਤਰਜਾਮੀ ਆਪੇ ਕਾਰਣੁ ਕੀਨਾ ॥ ਸੁਨਹੁ ਸਖੀ ਮਨੁ ਮੋਹਨਿ ਮੋਹਿਆ ਤਨੁ ਮਨੁ ਅੰਮ੍ਰਿਤਿ ਭੀਨਾ ॥੩॥

Ŧū jān gi▫ānī anṯarjāmī āpe kāraṇ kīnā.  Sunhu sakẖī man mohan mohi▫ā ṯan man amriṯ bẖīnā ||3||

 

O Almighty, (too) You are (jaan-u) wise, (giaani = aware) Omniscient and (antarjaami) know the minds of all; You are (aap-e) Yourself (kaaran-u = cause) the Creator who (keena) created the world.

(Sunh-u) listen (sakhi) friends, my (man-u) mind is (mohiaa) fascinated (mohan-i) by the fascinating Beloved; my mind and body (bheena) are imbued (amrit-i) with the life-giving Naam – and has blossomed with it. 3. 

ਆਤਮ ਰਾਮੁ ਸੰਸਾਰਾ ॥ ਸਾਚਾ ਖੇਲੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ॥ ਸਚੁ ਖੇਲੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਅਗਮ ਅਪਾਰਾ ਤੁਧੁ ਬਿਨੁ ਕਉਣੁ ਬੁਝਾਏ ॥ ਸਿਧ ਸਾਧਿਕ ਸਿਆਣੇ ਕੇਤੇ ਤੁਝ ਬਿਨੁ ਕਵਣੁ ਕਹਾਏ ॥

Āṯam rām sansārā.  Sācẖā kẖel ṯumĥārā.  Sacẖ kẖel ṯumĥārā agam apārā ṯuḏẖ bin ka▫uṇ bujẖā▫e.  Siḏẖ sāḏẖik si▫āṇe keṯe ṯujẖ bin kavaṇ kahā▫e.

 

O Almighty, You are (aatam) within and also (raam-u) all-pervasive in (sansaara) the world; this (kheyl-u) play (tumhaara) of Yours is (saacha) real – can be seen.

The world, Your play is real – because You are in it and real, but You are (agam) beyond reach/comprehension and (apaara) Infinite; (kaun-u = who?) none (bin-u) except (tudh-u) You (bujhaaey) can give understanding about You.

(Sidh) the accomplished saints, (saadhik) seekers and (siaaney) wise; (kavan-u) who (bin-u) except (tujh) You (kahaaey) can be called these?, i.e. You have enlightened them with Your presence.

 

ਕਾਲੁ ਬਿਕਾਲੁ ਭਏ ਦੇਵਾਨੇ ਮਨੁ ਰਾਖਿਆ ਗੁਰਿ ਠਾਏ ॥ ਨਾਨਕ ਅਵਗਣ ਸਬਦਿ ਜਲਾਏ ਗੁਣ ਸੰਗਮਿ ਪ੍ਰਭੁ ਪਾਏ ॥੪॥੧॥੨॥

Kāl bikāl bẖa▫e ḏevāne man rākẖi▫ā gur ṯẖā▫e.

Nānak avgaṇ sabaḏ jalā▫e guṇ sangam parabẖ pā▫e. ||4||1||2||

 

One whose (man-u) mind (raakhiaa) is kept (tthaaey = at place) steady (gur-i) by the guru’s teachings, in his/her case (kaal-u) death and (bikaal-u) birth (bhaey = become, deyvaaney = mad) run away, i.e. are obviated.

S/he has (jalaaey = burnt) destroyed (avgan) faults (sabad-i = with word) with guidance of the guru; (sangam-i = confluence) by being aware of (gun) virtues, s/he (paaey) finds (prabh-u) the Master. 4. 1. 2.

 

——————————————–

 

Note: In this Shabad Guru Nanak displays yearning of the seeker for the Almighty’s vision within. As is normal in Gurbani, he uses the worldly love between spouses to express this state. The human mind feels greatly blessed on obtaining vision of the Almighty. In Sikh weddings, the girl’s family welcomes the groom’s wedding party by singing the first stanza of this Chhant. There are others also.

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੩             ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first 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.

 

ਆਵਹੁ ਸਜਣਾ ਹਉ ਦੇਖਾ ਦਰਸਨੁ ਤੇਰਾ ਰਾਮ ॥ ਘਰਿ ਆਪਨੜੈ ਖੜੀ ਤਕਾ ਮੈ ਮਨਿ ਚਾਉ ਘਨੇਰਾ ਰਾਮ ॥

Āvhu sajṇā ha▫o ḏekẖā ḏarsan ṯerā rām.  Gẖar āpnaṛai kẖaṛī ṯakā mai man cẖā▫o gẖanerā rām.

 

(Aavh-u) come (sajnaa) friend, (hau) I wish to (deykha) see (teyra) Your (darsan-u) vision, i.e. O Almighty, please reveal me within so that I may experience Your virtues.

(Mai) I have (ghaneyra = plenty) great (chaau) eagerness to see You and (kharri = stand, takaa = watching) wait for You in (aapnrrai = own) my (ghar-i) house, i.e. am yearning to see You within.

 

ਮਨਿ ਚਾਉ ਘਨੇਰਾ ਸੁਣਿ ਪ੍ਰਭ ਮੇਰਾ ਮੈ ਤੇਰਾ ਭਰਵਾਸਾ ॥ ਦਰਸਨੁ ਦੇਖਿ ਭਈ ਨਿਹਕੇਵਲ ਜਨਮ ਮਰਣ ਦੁਖੁ ਨਾਸਾ ॥
Man cẖā▫o gẖanerā suṇ parabẖ merā mai ṯerā bẖarvāsā.  Ḏarsan ḏekẖ bẖa▫ī nihkeval janam maraṇ ḏukẖ nāsā.

 

I have (ghaneyra = plenty) great (chaau) fondness (man-i) in my mind; (sun-i = listen) I wish to submit that (mai) I have (bharvaasa) confidence (teyra = your) in You as my Master.

That (deykh-i) on seeing Your (darsan-u) vision, i.e. by awareness and practice of your virtues and commands, I will (bhaee) be (nihkeyval = not dependent) freed from vices, and the resultant (dukh-u) pain of (janam) births and (maran) deaths (naasa = runs) will be obviated.

 

Page 765

ਸਗਲੀ ਜੋਤਿ ਜਾਤਾ ਤੂ ਸੋਈ ਮਿਲਿਆ ਭਾਇ ਸੁਭਾਏ ॥ ਨਾਨਕ ਸਾਜਨ ਕਉ ਬਲਿ ਜਾਈਐ ਸਾਚਿ ਮਿਲੇ ਘਰਿ ਆਏ ॥੧॥

Saglī joṯ jāṯā ṯū so▫ī mili▫ā bẖā▫e subẖā▫e.  Nānak sājan ka▫o bal jā▫ī▫ai sācẖ mile gẖar ā▫e. ||1||

 

In (sagli) all (jot-i = souls) creatures (too soee) You alone are (jaata = recognized) present; those who (bhaaey) love You, they (subhaey) naturally (miliaa) find You within.

I (bal-i jaaeeai = am sacrifice, kau = to) adore (saajan) the Almighty friend who (aaye) comes (ghar-i) home (miliaa) and meets, i.e. Master likes to unite with those who live (saach-i) truthfully, says Nanak. 1.

 

ਘਰਿ ਆਇਅੜੇ ਸਾਜਨਾ ਤਾ ਧਨ ਖਰੀ ਸਰਸੀ ਰਾਮ ॥ ਹਰਿ ਮੋਹਿਅੜੀ ਸਾਚ ਸਬਦਿ ਠਾਕੁਰ ਦੇਖਿ ਰਹੰਸੀ ਰਾਮ ॥

Gẖar ā▫i▫aṛe sājnā ṯā ḏẖan kẖarī sarsī rām.  Har mohi▫aṛī sācẖ sabaḏ ṯẖākur ḏekẖ rahansī rām.

 

When (saajna) the friend (aaey) comes (ghar-i) home, i.e. when one finds the Almighty within, (ta) then (dhan) the soul-wife is (khari) very (sarasi) happy.

(Har-i) the Almighty has (mohiarri) fascinated the soul (saach = true, sabad-i = word) with IT’s virtues and is (rahansi) joyful (deykh-i = seeing) on finding (tthaakur) the Master.

 

ਗੁਣ ਸੰਗਿ ਰਹੰਸੀ ਖਰੀ ਸਰਸੀ ਜਾ ਰਾਵੀ ਰੰਗਿ ਰਾਤੈ ॥ ਅਵਗਣ ਮਾਰਿ ਗੁਣੀ ਘਰੁ ਛਾਇਆ ਪੂਰੈ ਪੁਰਖਿ ਬਿਧਾਤੈ ॥

Guṇ sang rahansī kẖarī sarsī jā rāvī rang rāṯai.  Avgaṇ mār guṇī gẖar cẖẖā▫i▫ā pūrai purakẖ biḏẖāṯai.

 

(Ja) when (poorai) the perfect (purakh-i) all-pervasive (bidhaatai) Creator (rang-i = with love, raatai = imbued) the loving Master, (raavi = enjoyed, gave company) is found within, the soul-wife (rahansi) is joyful (sang-i = with) seeing IT’s (gun) virtues.

(Poorai) the perfect (purakh-i) all-pervasive (bidhaatai) Creator (maar-i = kills) banishes (avgan) faults and (chhaaiaa) fills (guni) with virtues.

 

ਤਸਕਰ ਮਾਰਿ ਵਸੀ ਪੰਚਾਇਣਿ ਅਦਲੁ ਕਰੇ ਵੀਚਾਰੇ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਗੁਰਮਤਿ ਮਿਲਹਿ ਪਿਆਰੇ ॥੨॥

Ŧaskar mār vasī pancẖā▫iṇ aḏal kare vīcẖāre.  Nānak rām nām nisṯārā gurmaṯ milėh pi▫āre. ||2||

 

The soul-wife (maar-i = kills) banishes (taskar = thieves) vices and (vas-i) lives as, i.e. assumes authority as, (panchaain-i) the head and (karey = does, adal-u = justice) administers justice (veechaarey) after due consideration, i.e. one gets rid of vices and leads a discerning life based on Naam or Divine virtues and commands.

Thus living (naam-i) by virtues and commands of (raam) the Almighty (gurmaat-i) with guru’s guidance, the soul-wife (nistaara) is emancipated and (milah-i) finds (piaarey) the Beloved Almighty-husband. 2.

 

ਵਰੁ ਪਾਇਅੜਾ ਬਾਲੜੀਏ ਆਸਾ ਮਨਸਾ ਪੂਰੀ ਰਾਮ ॥ ਪਿਰਿ ਰਾਵਿਅੜੀ ਸਬਦਿ ਰਲੀ ਰਵਿ ਰਹਿਆ ਨਹ ਦੂਰੀ ਰਾਮ ॥

var pā▫i▫aṛā bālṛī▫e āsā mansā pūrī rām.  Pir rāvi▫aṛī sabaḏ ralī rav rahi▫ā nah ḏūrī rām.

 

(Baalrree-ey) the young woman thus (paaiaa) finds (var-u = match) the bridegroom and her (aasa) wish and (mansa) aspirations (poori) are fulfilled.

(Pir-i) the Almighty-husband (raaviarri) enjoys company of the soul-wife who (ral-i = mixed) lives (sabad-i) by teachings of the guru; IT is now seen (rav-i rahiaa) present within, and is (nah) not (doori) far, i.e. the Master reveals to the seeker-soul within.

 

ਪ੍ਰਭੁ ਦੂਰਿ ਨ ਹੋਈ ਘਟਿ ਘਟਿ ਸੋਈ ਤਿਸ ਕੀ ਨਾਰਿ ਸਬਾਈ ॥ ਆਪੇ ਰਸੀਆ ਆਪੇ ਰਾਵੇ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

Parabẖ ḏūr na ho▫ī gẖat gẖat so▫ī ṯis kī nār sabā▫ī.  Āpe rasī▫ā āpe rāve ji▫o ṯis ḏī vadi▫ā▫ī.

 

(Prabh-u) the Almighty (hoee) is not (door-i) far, (soee = same) IT is present (ghatt-i ghatt–i) in everybody/mind; (sabaaaee) all creatures are (tis ki = of that) IT’s (naar-i) wives.

(Aapey = self) the Almighty IT-self (raseeaa) enjoys and (raavey) gives company, (jiau) as is (tis di) IT’s (vaddiaaee) will, i.e. reveals to souls IT chooses.

 

ਅਮਰ ਅਡੋਲੁ ਅਮੋਲੁ ਅਪਾਰਾ ਗੁਰਿ ਪੂਰੈ ਸਚੁ ਪਾਈਐ ॥ ਨਾਨਕ ਆਪੇ ਜੋਗ ਸਜੋਗੀ ਨਦਰਿ ਕਰੇ ਲਿਵ ਲਾਈਐ ॥੩॥

Amar adol amol apārā gur pūrai sacẖ pā▫ī▫ai.  Nānak āpe jog sajogī naḏar kare liv lā▫ī▫ai. ||3||

 

The Master is (amar = does not die) eternal, (addol-u) un-wavering, (amol-u = priceless) not found by material offerings, and (apaara) infinite; (sach-u) the Eternal (paaeeai) is found through (poorai) the perfect (gur-i) guru.

IT (aapey) IT-self (sajogi) causes and times (jog) union with IT-self; one (liv laaeeai) focuses on IT when IT (kar-e) bestows (nadar-i) grace.

 

ਪਿਰੁ ਉਚੜੀਐ ਮਾੜੜੀਐ ਤਿਹੁ ਲੋਆ ਸਿਰਤਾਜਾ ਰਾਮ ॥ ਹਉ ਬਿਸਮ ਭਈ ਦੇਖਿ ਗੁਣਾ ਅਨਹਦ ਸਬਦ ਅਗਾਜਾ ਰਾਮ ॥

Pir ucẖṛī▫ai māṛ▫ṛī▫ai ṯihu lo▫ā sirṯājā rām.  Ha▫o bisam bẖa▫ī ḏekẖ guṇā anhaḏ sabaḏ agājā rām.

 

(Pir-u) the Almighty-husband’s (maarrarreeai = house) abode is (uchrreeai) high – IT is the Supreme, (sirtaaja = crown on head – metaphor for) Master of (tihu = all three, loaa = worlds) the whole creation.

(Hau) I (bhaee) am (bisam) overawed (deykh-i) seeing IT’s (gunaa) virtues; IT (agaaja) manifests as (anhad) unceasing (sabad = word, sound) celestial music playing within.

 

ਸਬਦੁ ਵੀਚਾਰੀ ਕਰਣੀ ਸਾਰੀ ਰਾਮ ਨਾਮੁ ਨੀਸਾਣੋ ॥ ਨਾਮ ਬਿਨਾ ਖੋਟੇ ਨਹੀ ਠਾਹਰ ਨਾਮੁ ਰਤਨੁ ਪਰਵਾਣੋ ॥

Sabaḏ vīcẖārī karṇī sārī rām nām nīsāṇo.  Nām binā kẖote nahī ṯẖāhar nām raṯan parvāṇo.

 

One who (veechaari) contemplates (sabad-u) the guru’s teachings, his/her (karni = deeds) conduct becomes (saari = sublime) virtuous; (neesaano) the sign of this is living by (naam-u) virtues and commands of (raam) the Almighty.

Those living (binaa) without Naam are (khottey = counterfeit) not genuine seekers and there is (nahi) no (tthaahar) place for them with the Master as Naam is (ratan = jewel) valuable means for (parvaano) being accepted by the Almighty.

 

ਪਤਿ ਮਤਿ ਪੂਰੀ ਪੂਰਾ ਪਰਵਾਨਾ ਨਾ ਆਵੈ ਨਾ ਜਾਸੀ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੈ ਪ੍ਰਭ ਜੈਸੇ ਅਵਿਨਾਸੀ ॥੪॥੧॥੩॥

Paṯ maṯ pūrī pūrā parvānā nā āvai nā jāsī.  Nānak gurmukẖ āp pacẖẖāṇai parabẖ jaise avināsī. ||4||1||3||

 

One who lives by Naam gets (poori) perfect (mat-i) understanding of the purpose of human life, and receives (pat-i) honor in Divine court because s/he has (poora = perfect) the acceptable (parvaana) entry pass – to the Almighty; one who gets there is neither (aavai) born nor (jaavai = goes) dies, i.e. is emancipated from cycles of births and deaths.

(Gurmukh-i) one who follows the guru (pachaanai) recognizes (aap-u) the self – finds the Almighty within, and becomes (jaisey) like (avinaasi) the eternal (prabh) Almighty, says Nanak. 4. 1. 3.