SGGS pp 862-864, Gondd M: 5, Shabads 1-6.

 

ਰਾਗੁ ਗੋਂਡ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond mėhlā 5 cẖa▫upḏe gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions (mahla 5) of the fifth Guru in Raga Gondd, (chaupadey) of four stanzas each (ghar-u 1) to be sung to the first beat.   Invoking the One all-pervasive Creator who may be known (gurprasaad-i) with the true guru’s grace/guidance.

 

ਸਭੁ ਕਰਤਾ ਸਭੁ ਭੁਗਤਾ ॥੧॥ ਰਹਾਉ ॥

Sabẖ karṯā sabẖ bẖugṯā. ||1|| rahā▫o.

 

The Creator (karta) creates (sabh-u) everything/one and (bhugta = consumes) uses, i.e. causes them to function as per IT’s commands. 1.

(Rahaau) pause and reflect on this

 

ਸੁਨਤੋ ਕਰਤਾ ਪੇਖਤ ਕਰਤਾ ॥ ਅਦ੍ਰਿਸਟੋ ਕਰਤਾ ਦ੍ਰਿਸਟੋ ਕਰਤਾ ॥ ਓਪਤਿ ਕਰਤਾ ਪਰਲਉ ਕਰਤਾ ॥ ਬਿਆਪਤ ਕਰਤਾ ਅਲਿਪਤੋ ਕਰਤਾ ॥੧॥

Sunṯo karṯā pekẖaṯ karṯā.  Aḏristo karṯā ḏaristo karṯā.  Opaṯ karṯā parla▫o karṯā.  Bi▫āpaṯ karṯā alipaṯo karṯā. ||1||

 

The Creator (sunto) listens and (peykhat = sees) watches everything/one. IT is both (adristto = unseen) un-manifest and (dristto = seen) manifest; (opat-i) creates and (parlau) destroys; (biaapat) pervades everywhere but (alipto) remains untouched by the world-play. 1.

 

ਬਕਤੋ ਕਰਤਾ ਬੂਝਤ ਕਰਤਾ ॥ ਆਵਤੁ ਕਰਤਾ ਜਾਤੁ ਭੀ ਕਰਤਾ ॥ ਨਿਰਗੁਨ ਕਰਤਾ ਸਰਗੁਨ ਕਰਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਮਦ੍ਰਿਸਟਾ ॥੨॥੧॥

Bakṯo karṯā būjẖaṯ karṯā.  Āvaṯ karṯā jāṯ bẖī karṯā.  Nirgun karṯā sargun karṯā.  Gur parsāḏ Nānak samḏristā. ||2||1||

 

IT (bakto) speaks – in the creatures and (boojhat) understands. IT (aavat-u) comes and (bhi) also (jaat-u) goes, i.e. is present in the born creature who dies when IT leaves.

IT is (nirgun) beyond the three attributes of Maaiaa – Tamas, Rajas and Sattva, i.e. is transcendent IT-self, but also (sargun) subject to the attributes being in the creatures, is Immanent. Is (samdristta) seen equally everywhere (prasadd-i) with grace/guidance of the guru, says fifth Nanak. 2. 1.

 

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Note: The Shabad below takes many examples in nature as allegories to describe how the human being is tempted and gets caught in vices and then subjected to Divine justice. The guru supplicates to facilitate being in company of IT’s seekers and enable to overcome temptations.

 

ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਫਾਕਿਓ ਮੀਨ ਕਪਿਕ ਕੀ ਨਿਆਈ ਤੂ ਉਰਝਿ ਰਹਿਓ ਕੁਸੰਭਾਇਲੇ ॥ ਪਗ ਧਾਰਹਿ ਸਾਸੁ ਲੇਖੈ ਲੈ ਤਉ ਉਧਰਹਿ ਹਰਿ ਗੁਣ ਗਾਇਲੇ ॥੧॥

Gond mėhlā 5.  Fāki▫o mīn kapik kī ni▫ā▫ī ṯū urajẖ rahi▫o kasumbẖā▫ile.  Pag ḏẖārėh sās lekẖai lai ṯa▫o uḏẖrahi har guṇ gā▫ile. ||1||

 

Composition of the fifth Guru in Raga Gondd. (Ki niaaee) the way (meen) the fish and (kapik) the monkey (phaakio) get caught – because of their greed – the human beings (urajh-i = entangled, rahio = remain) are engrossed (kusambhaailey) in safflower – which is attractive but its color fades quickly, i.e. in short-term pleasures. (Note: The fish has weakness for meat which is used as bait to catch it. The monkey likes roasted grams – black chick-peas; they are kept in a narrow-mouthed container, the monkey takes a handful but can neither take the hand out of the container nor leaves the grams, and gets caught).

If you (dhaarah-i = place, pag = foot) take step and (lai) take (saas-u) breath, make your activities (leykhai = in account) fruitful by (gaaeyley = sing) praising and emulating (gun) Divine virtues, (tau) then you can (udhrah-i) be saved from these temptations. 1.

 

ਮਨ ਸਮਝੁ ਛੋਡਿ ਆਵਾਇਲੇ ॥ ਅਪਨੇ ਰਹਨ ਕਉ ਠਉਰੁ ਨ ਪਾਵਹਿ ਕਾਏ ਪਰ ਕੈ ਜਾਇਲੇ ॥੧॥ ਰਹਾਉ ॥

Man samajẖ cẖẖod āvā▫ile.  Apne rahan ka▫o ṯẖa▫ur na pāvahi kā▫e par kai jā▫ile. ||1|| rahā▫o.

 

O (man = mind) human being, (chhodd-i) leave (aavaailey) useless wanderings/pursuits.

(Kaaey) why do you (jaaeyley) go (kai) to teach (par) others when you cannot (pavah-i) find (tthaar-u) place to (rahn) live, i.e. cannot make your own mind steady. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਮੈਗਲੁ ਇੰਦ੍ਰੀ ਰਸਿ ਪ੍ਰੇਰਿਓ ਤੂ ਲਾਗਿ ਪਰਿਓ ਕੁਟੰਬਾਇਲੇ ॥ ਜਿਉ ਪੰਖੀ ਇਕਤ੍ਰ ਹੋਇ ਫਿਰਿ ਬਿਛੁਰੈ ਥਿਰੁ ਸੰਗਤਿ ਹਰਿ ਹਰਿ ਧਿਆਇਲੇ ॥੨॥

Ji▫o maigal inḏrī ras pareri▫o ṯū lāg pari▫o kutambā▫ile.  Ji▫o pankẖī ikaṯar ho▫e fir bicẖẖurai thir sangaṯ har har ḏẖi▫ā▫ile. ||2||

 

(Jiau) the way (maigal-u) the elephant (preyrio = motivated/attracted) is possessed (ras-i) by the pleasure of (indree = sexual organ) lust and gets caught, you (lag pario) are attached (kuttambaailey) with the family – and forget what you are here for. (Note: A model of a she-elephant is kept on a lightly covered pit, the elephant goes for it, falls into the pit and is caught).

You are in the world temporarily (jio) like (panhki) the birds (hoey) get (ikatr) together, i.e. come and sit on a tree for the night, and (phir-i) then (bichhurai = separated) fly off in the morning; only those who (dhiaaeyley) pay attention to commands of (har-i har-i) the Almighty as recounted (sangat-i) in holy company, remain (thir-u) steady – do not fall prey to temptations, and thus escape rebirth. 2.

 

ਜੈਸੇ ਮੀਨੁ ਰਸਨ ਸਾਦਿ ਬਿਨਸਿਓ ਓਹੁ ਮੂਠੌ ਮੂੜ ਲੋਭਾਇਲੇ ॥ ਤੂ ਹੋਆ ਪੰਚ ਵਾਸਿ ਵੈਰੀ ਕੈ ਛੂਟਹਿ ਪਰੁ ਸਰਨਾਇਲੇ ॥੩॥

Jaise mīn rasan sāḏ binsi▫o oh mūṯẖou mūṛ lobẖā▫ile.  Ŧū ho▫ā pancẖ vās vairī kai cẖẖūtėh par sarnā▫ile. ||3||

 

(Jaisey) like (meen-u) the fish (binsio) perishes (saad-i) because of taste of (rasan) the tongue – it’s liking for meat – (moorr) the fool is (mootthao = robbed) caught because of (lobhaaeyley) being tempted.

Similarly you, the human being (hoaa) are (vas-i) under control (kai) of (panch) the five (vairi = enemies) vices – lust, wrath, greed, attachment to the world-play and vanity; you can (chhoottah-i) be free if you (par-u) place yourself (sarnaaeyley) in care, i.e. live by virtues and commands, of the Almighty – in thought, word and deed. 3.

 

ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਦੀਨ ਦੁਖ ਭੰਜਨ ਸਭਿ ਤੁਮ੍ਹ੍ਹਰੇ ਜੀਅ ਜੰਤਾਇਲੇ ॥ ਪਾਵਉ ਦਾਨੁ ਸਦਾ ਦਰਸੁ ਪੇਖਾ ਮਿਲੁ ਨਾਨਕ ਦਾਸ ਦਸਾਇਲੇ ॥੪॥੨॥

Hohu kirpāl ḏīn ḏukẖ bẖanjan sabẖ ṯumĥre jī▫a janṯā▫ile.  Pāva▫o ḏān saḏā ḏaras pekẖā mil Nānak ḏās ḏasā▫ile. ||4||2||

 

O Almighty, You are (bhanjan) the destroyer of (dukh) distress of (deen = poor) the hapless; (sabh-i) all (jeea jantaaeyley) creatures are (tumhrey = yours) created by You; please (hoh-u) be (kripaal) merciful –

to this (daas) servant of Your (dasaaeley) servants; please (paavau) put (daan-u) alms in my begging bowl, i.e. grant me this benediction; (mil-u = meet) reveal Yourself to me so that I (sadaa) ever (peykha) see (daras-u) vision – be conscious of Your virtues and commands as guide for life, says fifth Nanak. 4. 2.

 

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ਰਾਗੁ ਗੋਂਡ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੨    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond mėhlā 5 cẖa▫upḏe gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of (mahla 5) of the fifth Guru in Raga Gondd, (chaupadey) of four stanzas (ghar-u 2) to be sung to the second beat.   Invoking the One all-pervasive Creator who may be known (gurprasaad-i) with the true guru’s grace/guidance.

 

Note: In this Shabad the fifth Guru motivates the humans to acknowledge that whatever s/he needs has been provided for. One should praise and obey the Master who has given these.

 

ਜੀਅ ਪ੍ਰਾਨ ਕੀਏ ਜਿਨਿ ਸਾਜਿ ॥ ਮਾਟੀ ਮਹਿ ਜੋਤਿ ਰਖੀ ਨਿਵਾਜਿ ॥ ਬਰਤਨ ਕਉ ਸਭੁ ਕਿਛੁ ਭੋਜਨ ਭੋਗਾਇ ॥ ਸੋ ਪ੍ਰਭੁ ਤਜਿ ਮੂੜੇ ਕਤ ਜਾਇ ॥੧॥

Jī▫a parān kī▫e jin sāj.  Mātī mėh joṯ rakẖī nivāj.  Barṯan ka▫o sabẖ kicẖẖ bẖojan bẖogā▫e.  So parabẖ ṯaj mūṛe kaṯ jā▫e. ||1||

 

The Creator (jin-i) who (keeay) created and (saaj-i) made (jeea) the soul with (praan) breaths/life; and (nivaaj-i) honored it by (rakhi) putting (jot-i = light) awareness of Naam (mah-i) in (maatti) clay/the body.

IT has given (sabh-u kichh-u) everything (kau) for (bartan) use, and (bhojan) food (bhogaaey = feed) as sustenance. O (moorrey) unthoughtful person, (kat) where else do you (jaaey) go to seek solace, (taj-i) forsaking (so) that (prabh-u) Master – live by IT’s virtues and commands. 1.

 

ਪਾਰਬ੍ਰਹਮ ਕੀ ਲਾਗਉ ਸੇਵ ॥ ਗੁਰ ਤੇ ਸੁਝੈ ਨਿਰੰਜਨ ਦੇਵ ॥੧॥ ਰਹਾਉ ॥

Pārbarahm kī lāga▫o sev.  Gur ṯe sujẖai niranjan ḏev. ||1|| rahā▫o.

 

(Laagau = attach) engage (seyv = service) in compliance of commands of (paarbrahm) the Supreme Master; if you are not aware, know that virtues and commands of (niranjan = unstained) the impeccable (deyv = object of worship) Master (sujhai) are understood (tey) from (gur) the guru – so find, and follow, the guru. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਕੀਏ ਰੰਗ ਅਨਿਕ ਪਰਕਾਰ ॥ ਓਪਤਿ ਪਰਲਉ ਨਿਮਖ ਮਝਾਰ ॥ ਜਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਸੋ ਪ੍ਰਭੁ ਮਨ ਮੇਰੇ ਸਦਾ ਧਿਆਇ ॥੨॥

Jin kī▫e rang anik parkār.  Opaṯ parla▫o nimakẖ majẖār.  Jā kī gaṯ miṯ kahī na jā▫e.  So parabẖ man mere saḏā ḏẖi▫ā▫e. ||2||

 

The ONE (jin-i) who (kee-ey) has created (rang) plays – creatures and happenings – of (anik) numerous (parkaar) types; who (opat-i) creates and (parlau) destroys (majhaar) in (nimakh) a moment.

And, (ja ki) whose (gat-i = state) being and (mit-i = measure) extent (na jaaey) cannot (kahi) be told; o (meyrey) my friend (man = mind) human being, (sadaa) ever (dhiaaey) pay attention to commands of (so) that (prabh-u) Master. 2.

 

ਆਇ ਨ ਜਾਵੈ ਨਿਹਚਲੁ ਧਨੀ ॥ ਬੇਅੰਤ ਗੁਨਾ ਤਾ ਕੇ ਕੇਤਕ ਗਨੀ ॥

Ā▫e na jāvai nihcẖal ḏẖanī.  Be▫anṯ gunā ṯā ke keṯak ganī.

 

(Dhani) the Master is (nihchal-u = unshakable) eternal; IT is neither (aaey = comes) born nor (jaavai = goes) dies; (keytak) how many – what all – of (ta kai) IT’s (beyant = endless) countless (guna) virtues one can (gani) count.

 

Page 863

 

ਲਾਲ ਨਾਮ ਜਾ ਕੈ ਭਰੇ ਭੰਡਾਰ ॥ ਸਗਲ ਘਟਾ ਦੇਵੈ ਆਧਾਰ ॥੩॥

Lāl nām jā kai bẖare bẖandār.  Sagal gẖatā ḏevai āḏẖār. ||3||

 

(Ja kai) whose (bhanddaar) store-houses (bharey) are full with (laal = rubies) valuable (naam) virtues; IT (deyvai) gives (aadhaar) support to/sustains (sagal) all (ghattaa = bodies/souls) creatures. 3.

 

ਸਤਿ ਪੁਰਖੁ ਜਾ ਕੋ ਹੈ ਨਾਉ ॥ ਮਿਟਹਿ ਕੋਟਿ ਅਘ ਨਿਮਖ ਜਸੁ ਗਾਉ ॥ ਬਾਲ ਸਖਾਈ ਭਗਤਨ ਕੋ ਮੀਤ ॥ ਪ੍ਰਾਨ ਅਧਾਰ ਨਾਨਕ ਹਿਤ ਚੀਤ ॥੪॥੧॥੩॥

Saṯ purakẖ jā ko hai nā▫o.  Mitėh kot agẖ nimakẖ jas gā▫o.  Bāl sakẖā▫ī bẖagṯan ko mīṯ.  Parān aḏẖār Nānak hiṯ cẖīṯ. ||4||1||3||

 

(Ja ko) whose (naau/naam) attributes are being (sat-i) Eternal and (purakh-u) all-pervasive; (kott-i = crore/ten million) countless (agh) transgressions (mittah-i = erased) are given up (nimakh) in a moment (gaau = singing) by praising and emulating IT’s (jas-u = praise) virtues.

IT is (sakhaaee) the companion from (baal) child-hood – is the lasting companion, and (meet) friend (ko) of (bhagtan) the devotees – those who live by Divine virtues and commands.

IT is (adhaar) the support for (praan) life; (hit) love it (cheet) from the heart, says fifth Nanak. 4. 1. 3.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਨਾਮ ਸੰਗਿ ਕੀਨੋ ਬਿਉਹਾਰੁ ॥ ਨਾਮੋ ਹੀ ਇਸੁ ਮਨ ਕਾ ਅਧਾਰੁ ॥ ਨਾਮੋ ਹੀ ਚਿਤਿ ਕੀਨੀ ਓਟ ॥ ਨਾਮੁ ਜਪਤ ਮਿਟਹਿ ਪਾਪ ਕੋਟਿ ॥੧॥

Gond mėhlā 5.  Nām sang kīno bi▫uhār.  Nāmo hī is man kā aḏẖār.  Nāmo hī cẖiṯ kīnī ot.  Nām japaṯ mitėh pāp kot. ||1||

 

Composition of the fifth Guru in Raga Gondd: I (keeno = do, biohaar-u = dealings) conduct myself (sang-i = with) by (naam) Divine virtues and commands. Naam is (adhaar-u = support) the guide (ka) of (is-u = this) my (man) mind.

(Chit-i) the mind has (keeni = done) taken (ott) protection of Naam, i.e. I keep transgressions at bay with awareness of Naam; by keeping Naam (japat) in mind – influence of – (kott-i = crore/ten million) all (paap) past transgressions on the mind (mittah-i) is erased – and one’s actions are free of vices. 1.

 

ਰਾਸਿ ਦੀਈ ਹਰਿ ਏਕੋ ਨਾਮੁ ॥ ਮਨ ਕਾ ਇਸਟੁ ਗੁਰ ਸੰਗਿ ਧਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Rās ḏī▫ī har eko nām.  Man kā isat gur sang ḏẖi▫ān. ||1|| rahā▫o.

 

(Har-i) he Almighty (dee-ee) gave (raas-i = wealth) the resource of Naam of (eyko) the One Almighty to conduct myself in life, i.e. Naam is my guide for life. (Dhiaan-u) paying attention to Naam (sang-i) with guidance of (gur) the guru is (istt = beloved) the object of love/attention for (man) the mind. 1.

(Rahaau) pause and reflect on this.

 

ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥ ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥ ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥੨॥

Nām hamāre jī▫a kī rās.  Nāmo sangī jaṯ kaṯ jāṯ.  Nāmo hī man lāgā mīṯẖā.  Jal thal sabẖ mėh nāmo dīṯẖā. ||2||

 

Naam is (raas-i) the wealth/sustenance (ki) of (hamaarey) my (jeea) soul. Naam is (sangi) the companion which (jaat) goes (jat kat) everywhere – is with the soul here and in the hereafter.

(Naamo hi) Naam alone (laaga = seems, meettha = sweet) is agreeable (man-i) to my mind. Naam (ddeettha = seen) is seen, i.e. is applicable (sabh) everywhere; (mah-i) in (jal-i) water and (thal-i) land. 2.

 

ਨਾਮੇ ਦਰਗਹ ਮੁਖ ਉਜਲੇ ॥ ਨਾਮੇ ਸਗਲੇ ਕੁਲ ਉਧਰੇ ॥ ਨਾਮਿ ਹਮਾਰੇ ਕਾਰਜ ਸੀਧ ॥ ਨਾਮ ਸੰਗਿ ਇਹੁ ਮਨੂਆ ਗੀਧ ॥੩॥

Nāme ḏargėh mukẖ ujle.  Nāme sagle kul uḏẖre.  Nām hamāre kāraj sīḏẖ.  Nām sang ih manū▫ā gīḏẖ. ||3||

 

Those who live by Naam, their (mukh) faces are found (ujley = clean) unblemished, i.e. no wrongdoings are detected when accounts of deeds are taken, (dargah) in Divine court. They themselves and (sagley) all their (kul = lineage) associates (udhrey) rise above vices in life – and escape rebirth on death – with awareness (Naamey) of Naam.

My (kaaraj) objectives have been (seedh) accomplished by living (naam-i) by Naam – emulation of Divine virtues and obedience to Divine commands. (Ihu = this) my (manooaa) mind (geedh) has got used to think and act (sang-i) by Naam. 3.

 

ਨਾਮੇ ਹੀ ਹਮ ਨਿਰਭਉ ਭਏ ॥ ਨਾਮੇ ਆਵਨ ਜਾਵਨ ਰਹੇ ॥ ਗੁਰਿ ਪੂਰੈ ਮੇਲੇ ਗੁਣਤਾਸ ॥ ਕਹੁ ਨਾਨਕ ਸੁਖਿ ਸਹਜਿ ਨਿਵਾਸੁ ॥੪॥੨॥੪॥

Nāme hī ham nirbẖa▫o bẖa▫e.  Nāme āvan jāvan rahe.  Gur pūrai mele guṇṯās.  Kaho Nānak sukẖ sahj nivās. ||4||2||4||

 

It is by living by (naamey hi) Naam alone that (ham) I (bhaey) have become (nirbhau) fearless – there is no fear of retribution due to transgressions for one who lives by Naam. Cycles of (aavan = comings) births and (jaavan = goings) deaths (rahey) have ended with practice (naamey) of Naam.

(Poorai) the perfect (gur-i) guru (meyley = caused to meet) enabled to find (guntaas = treasure of virtues) the Almighty. I now (nivaas-u = abide) am in a state (sukh-i) peace and (sahj-i) poise, (kahu) says fifth Nanak. 4. 2. 4.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਨਿਮਾਨੇ ਕਉ ਜੋ ਦੇਤੋ ਮਾਨੁ ॥ ਸਗਲ ਭੂਖੇ ਕਉ ਕਰਤਾ ਦਾਨੁ ॥ ਗਰਭ ਘੋਰ ਮਹਿ ਰਾਖਨਹਾਰੁ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕਉ ਸਦਾ ਨਮਸਕਾਰੁ ॥੧॥

Gond mėhlā 5.  Nimāne ka▫o jo ḏeṯo mān.  Sagal bẖūkẖe ka▫o karṯā ḏān.  Garabẖ gẖor mėh rākẖanhār.  Ŧis ṯẖākur ka▫o saḏā namaskār. ||1||

 

ONE (jo) who (deyto) gives (maan-u) honor (kau) to (nimaaney) the honor-less, i.e. those considered low in society, if they live by commands of the Almighty; IT (karta = makes/gives, daan-u = alms) provides the wherewithal (kau) to (bhookhey = hungry) the needy of (sagal) all types.

(Raakhanhaar-u) protects (mah-i) in (ghor) the terrifying (garabh) womb – when upside down in heat of the mother’s womb. I pay (namaskaar-u) obeisance to – and submit to commands of – (tis-u) that (tthahkur) Master. 1.

 

ਐਸੋ ਪ੍ਰਭੁ ਮਨ ਮਾਹਿ ਧਿਆਇ ॥ ਘਟਿ ਅਵਘਟਿ ਜਤ ਕਤਹਿ ਸਹਾਇ ॥੧॥ ਰਹਾਉ ॥
Aiso parabẖ man māhi ḏẖi▫ā▫e.  Gẖat avgẖat jaṯ kaṯėh sahā▫e. ||1|| rahā▫o.

 

(Dhiaa-e = pay attention) remember (maah-i) in (man) mind – virtues to emulate and commands to obey – of (aiso = such) the lone (prabh-u) Almighty who (sahaaey = helpful) looks after (jat katah-i) everywhere in (ghatt-i) in easy situations as well as (avghatt) difficult situations. 1.

(Rahaau) pause and reflect on this.

 

ਰੰਕੁ ਰਾਉ ਜਾ ਕੈ ਏਕ ਸਮਾਨਿ ॥ ਕੀਟ ਹਸਤਿ ਸਗਲ ਪੂਰਾਨ ॥ ਬੀਓ ਪੂਛਿ ਨ ਮਸਲਤਿ ਧਰੈ ॥ ਜੋ ਕਿਛੁ ਕਰੈ ਸੁ ਆਪਹਿ ਕਰੈ ॥੨॥

Rank rā▫o jā kai ek samān.  Kīt hasaṯ sagal pūrān.  Bī▫o pūcẖẖ na maslaṯ ḏẖarai.  Jo kicẖẖ karai so āpėh karai ||2||

 

(Ja kai) for whom (rank-u) a pauper and (raau) a king are (eyk = one, samaan = like) the same; IT is (pooraan = contained) present in (sagal) all equally, from the small (keett) insect to the big (hast-i) elephant.

IT does not (poochh-i) ask (beeo) others and then (maslat-i dharai) considers matters; (jo kichh-u) whatever IT (karai) does (su) that (karai) does (aapah-i) by IT-self – is not influenced by anyone, being totally independent and Supreme. 2.

 

ਜਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨਸਿ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥ ਆਪਿ ਅਕਾਰੁ ਆਪਿ ਨਿਰੰਕਾਰੁ ॥ ਘਟ ਘਟ ਘਟਿ ਸਭ ਘਟ ਆਧਾਰੁ ॥੩॥

Jā kā anṯ na jānas ko▫e.  Āpe āp niranjan so▫e.  Āp akār āp nirankār.  Gẖat gẖat gẖat sabẖ gẖat āḏẖār. ||3||

 

ONE (ja ka) whose (ant-u = limits) measure (na ko-e) no one (jaanas-i) knows. (Niranjan-u = unstained) the pristine Creator is (aapey aap-i) Self existent.

(Aap-i) IT-self is (akaar-u = physical existence) manifest in nature but is IT-self also (nirankaar) the formless. IT is (aadhaar-u) the support of (sabh) all (ghatt = body/mind) creatures in their (ghatt gahtt ghatt) thoughts, words and deeds. 3.

 

ਨਾਮ ਰੰਗਿ ਭਗਤ ਭਏ ਲਾਲ ॥ ਜਸੁ ਕਰਤੇ ਸੰਤ ਸਦਾ ਨਿਹਾਲ ॥ ਨਾਮ ਰੰਗਿ ਜਨ ਰਹੇ ਅਘਾਇ ॥ ਨਾਨਕ ਤਿਨ ਜਨ ਲਾਗੈ ਪਾਇ ॥੪॥੩॥੫॥

Nām rang bẖagaṯ bẖa▫e lāl.  Jas karṯe sanṯ saḏā nihāl.  Nām rang jan rahe agẖā▫e.  Nānak ṯin jan lāgai pā▫e. ||4||3||5||

 

 (Rang-i= dyed) by being imbued with, i.e. loving to live by, (naam) Divine virtues of the Master, (bhagat) the devotees (bhaey) become (laal) dear to the Almighty. (Kartey = doing, jas-u = praise) by praising and emulating Divine virtues, (sant = saints) the seekers are (sadaa) ever (nihaal) happy – are freed of vices in life and have no fear of rebirth on death.

(Rang-i) imbued with Naam, (jan = servants) the devotees (rahey) remain (aaghaaey) satisfied in that state; Fifth Nanak (laagai) touches (paaey) the feet of, i.e. pays obeisance to, (tin) those (jan) devotees. 4. 3. 5.

 

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ਗੋਂਡ ਮਹਲਾ ੫ ॥ ਜਾ ਕੈ ਸੰਗਿ ਇਹੁ ਮਨੁ ਨਿਰਮਲੁ ॥ ਜਾ ਕੈ ਸੰਗਿ ਹਰਿ ਹਰਿ ਸਿਮਰਨੁ ॥ ਜਾ ਕੈ ਸੰਗਿ ਕਿਲਬਿਖ ਹੋਹਿ ਨਾਸ ॥ ਜਾ ਕੈ ਸੰਗਿ ਰਿਦੈ ਪਰਗਾਸ ॥੧॥

Gond mėhlā 5.  Jā kai sang ih man nirmal.  Jā kai sang har har simran.  Jā kai sang kilbikẖ hohi nās.  Jā kai sang riḏai pargās. ||1||

 

Composition of the fifth Guru in Raga Gondd. The devotes/seekers of the Almighty (ja kai) in whose (sang-i) company (ih-u = this) the human (man-u) mind (nirmal-u = cleansed) is freed of evil; (ja kai) in whose company one (simran-u) recalls (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues – and learns to practice them.

(Ja kai) in whose (sang-i) company (kilbikh) influence of past wrong-doings (hoh-i) is (naas = destroyed) removed from the mind; with whose guidance one obtains (pargaas) enlightenment (ridai) of the mind – becomes aware of Naam or Divine virtues and commands as guide for life. 1.

 

ਸੇ ਸੰਤਨ ਹਰਿ ਕੇ ਮੇਰੇ ਮੀਤ ॥ ਕੇਵਲ ਨਾਮੁ ਗਾਈਐ ਜਾ ਕੈ ਨੀਤ ॥੧॥ ਰਹਾਉ ॥
Se sanṯan har ke mere mīṯ.  Keval nām gā▫ī▫ai jā kai nīṯ. ||1|| rahā▫o.

 

(Sey) such (santan) saints/seekers (key) of (har-i) the Almighty are (meyrey) my (meet) friends,

in (ja kai) whose company I (neet) ever (gaaeeai = sing) praise – and learn to emulate – (naam-u) virtues and commands of the Almighty. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਕੈ ਮੰਤ੍ਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ॥ ਜਾ ਕੈ ਉਪਦੇਸਿ ਭਰਮੁ ਭਉ ਨਸੈ ॥ ਜਾ ਕੈ ਕੀਰਤਿ ਨਿਰਮਲ ਸਾਰ ॥ ਜਾ ਕੀ ਰੇਨੁ ਬਾਂਛੈ ਸੰਸਾਰ ॥੨॥

Jā kai manṯar har har man vasai.  Jā kai upḏes bẖaram bẖa▫o nasai.  Jā kai kīraṯ nirmal sār.  Jā kī ren bāʼncẖẖai sansār. ||2||

 

They are those (ja kai) by whose (mantr-i) instructions/guidance (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (vasi = abide) are remembered (man-i) in mind; and by whose (upd-es-i) instructions (bharam-u = delusion) lack of faith, in protection by the Almighty, and hence all (bhau) fears (nasai = runs) leave.

In whose company we (keerat-i) praise (nirmal) the pristine and (saar) the Sublime – virtues of the Almighty; they are those (reyn-u) the dust of whose feet (sansaar = world) everyone (baanchhai) seeks, i.e. whose guidance and example everyone wishes to follow. 2.

 

ਕੋਟਿ ਪਤਿਤ ਜਾ ਕੈ ਸੰਗਿ ਉਧਾਰ ॥ ਏਕੁ ਨਿਰੰਕਾਰੁ ਜਾ ਕੈ ਨਾਮ ਅਧਾਰ ॥ ਸਰਬ ਜੀਆਂ ਕਾ ਜਾਨੈ ਭੇਉ ॥ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਨਿਰੰਜਨ ਦੇਉ ॥੩॥

Kot paṯiṯ jā kai sang uḏẖār.  Ėk nirankār jā kai nām aḏẖār.  Sarab jī▫āʼn kā jānai bẖe▫o.  Kirpā niḏẖān niranjan ḏe▫o. ||3||

 

Those in whose company (kott-i = crore/ten million) countless people (patit) fallen to vices (udhaar) are freed of the vices; whose mind takes as (adhaar = support) guide for life (naam) virtues and commands of (eyk-u) the one (nirankaar-u) Formless Master, Who (jaanai) knows (bheyo = mysteries) what is in minds (ka) of (sarab) all (jeeaa) creatures – what they think and need.

(Niranjan = unstained) the Pristine (deyo = object of worship) Almighty is (nidhaan) the treasure of (kripa) mercy – and we should seek to be in IT’s care. 3.

 

ਪਾਰਬ੍ਰਹਮ ਜਬ ਭਏ ਕ੍ਰਿਪਾਲ ॥ ਤਬ ਭੇਟੇ ਗੁਰ ਸਾਧ ਦਇਆਲ ॥

Pārbarahm jab bẖa▫e kirpāl.  Ŧab bẖete gur sāḏẖ ḏa▫i▫āl.

 

It is (jab) when (paarbrahm) the Supreme Being (bhaey) is (kripal) kind that one (bheyttey) finds (daiaal = compassionate) the kind (saadh) saint (gur) guru.

 

 

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ਦਿਨੁ ਰੈਣਿ ਨਾਨਕੁ ਨਾਮੁ ਧਿਆਏ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਹਰਿ ਨਾਏ ॥੪॥੪॥੬॥

Ḏin raiṇ Nānak nām ḏẖi▫ā▫e.  Sūkẖ sahj ānanḏ har nā▫e. ||4||4||6||

 

In the guru’s company fifth Nanak (dhiaaey = pays attention) conducts the self by (naam-u) emulating virtues, and obedience to commands, of the Almighty; (sookh) peace, (sahj) poise and (aanand) happiness are experienced by (naaey) living by Naam of (har-i) the Almighty. 4. 4. 6.

 

 

SGGS pp 859-862, Gondd M: 4, Shabads 1-6.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਰਾਗੁ ਗੋਂਡ ਚਉਪਦੇ ਮਹਲਾ ੪ ਘਰੁ ੧ ॥

Rāg gond cẖa▫upḏe mėhlā 4 gẖar 1.

 

 

Compositions (mahla 4) of the fourth Guru (chaupadey) of four stanzas each in Raga Gondd (ghar-u 1) to be sung to the first beat.

 

Note: In Shabad, the fourth Guru asks the humans to rely for their needs on the Almighty, who alone can fulfil wishes. This means to place the self in care and obedience of the Creator, i.e. be conscious of Naam or Divine commands, as guide for life.

 

ਜੇ ਮਨਿ ਚਿਤਿ ਆਸ ਰਖਹਿ ਹਰਿ ਊਪਰਿ ਤਾ ਮਨ ਚਿੰਦੇ ਅਨੇਕ ਅਨੇਕ ਫਲ ਪਾਈ ॥ ਹਰਿ ਜਾਣੈ ਸਭੁ ਕਿਛੁ ਜੋ ਜੀਇ ਵਰਤੈ ਪ੍ਰਭੁ ਘਾਲਿਆ ਕਿਸੈ ਕਾ ਇਕੁ ਤਿਲੁ ਨ ਗਵਾਈ ॥ ਹਰਿ ਤਿਸ ਕੀ ਆਸ ਕੀਜੈ ਮਨ ਮੇਰੇ ਜੋ ਸਭ ਮਹਿ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਈ ॥੧॥

 

Je man cẖiṯ ās rakẖėh har ūpar ṯā man cẖinḏe anek anek fal pā▫ī.  Har jāṇai sabẖ kicẖẖ jo jī▫e varṯai parabẖ gẖāli▫ā kisai kā ik ṯil na gavā▫ī.  Har ṯis kī ās kījai man mere jo sabẖ mėh su▫āmī rahi▫ā samā▫ī. ||1||

 

O human being, (jey) if you (rakhah-i) place (aas-i) hope (oopar-i) on, i.e. have faith in, (har-i) the Almighty in your (man-i, chit-i) mind, (ta) then you shall (paaee) obtain (phal = fruit) fulfilment (aneyk = numerous) all objectives (chind-e) wished in (man) the mind – if you work for them.

(Har-i) the Almighty (jaanai) knows (sabh-u kichh-u) everything (jo) which (vartai) goes on (jee-i) in the mind – and what efforts are put in for that – (prabh-u) the Master does not (gavaaee = lose) ignore even (ik-u = one, til-u = sesame seed) a bit of (ghaaliaa) effort (ka) of (kisai) anyone.

O (meyrey) my (man) mind, (keejai = do) have (aas-u) expectation (ki = of) from (tis = that) the (har-i) Almighty, (suaami) Master (jo) who (rahiaa = remains) is (smaaee = contained) present (mah-i) in (sabh) all – and knows their minds, so they do not even have to ask. 1.

 

ਮੇਰੇ ਮਨ ਆਸਾ ਕਰਿ ਜਗਦੀਸ ਗੁਸਾਈ ॥ ਜੋ ਬਿਨੁ ਹਰਿ ਆਸ ਅਵਰ ਕਾਹੂ ਕੀ ਕੀਜੈ ਸਾ ਨਿਹਫਲ ਆਸ ਸਭ ਬਿਰਥੀ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Mere man āsā kar jagḏīs gusā▫ī.  Jo bin har ās avar kāhū kī kījai sā nihfal ās sabẖ birthī jā▫ī. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (kar-i = do) place (aasa) hope on (jagdees, gusaaee = master of the world) the Almighty.

(Jo) if one (keejai) places (aas) hope on (kaahoo) someone (avar) else (bin-u) except (har-i) the Almighty, (sabh) all (sa) such (aas) hope is (nihphal) is fruitless – is not fulfilled – and (jaaee) goes (birthi) in vain. 1.

(Rahaau) pause and reflect on this.

 

Message: If one wishes to attain an objective, s/he should make efforts in keeping with ethics and the law of the land. In the spiritual field, one must act according to instructions of the Creator to the soul. Otherwise wishes may not be fulfilled or invite retribution for transgressions in both cases.

 

ਜੋ ਦੀਸੈ ਮਾਇਆ ਮੋਹ ਕੁਟੰਬੁ ਸਭੁ ਮਤ ਤਿਸ ਕੀ ਆਸ ਲਗਿ ਜਨਮੁ ਗਵਾਈ ॥ ਇਨ੍ਹ੍ਹ ਕੈ ਕਿਛੁ ਹਾਥਿ ਨਹੀ ਕਹਾ ਕਰਹਿ ਇਹਿ ਬਪੁੜੇ ਇਨ੍ਹ੍ਹ ਕਾ ਵਾਹਿਆ ਕਛੁ ਨ ਵਸਾਈ ॥ ਮੇਰੇ ਮਨ ਆਸ ਕਰਿ ਹਰਿ ਪ੍ਰੀਤਮ ਅਪੁਨੇ ਕੀ ਜੋ ਤੁਝੁ ਤਾਰੈ ਤੇਰਾ ਕੁਟੰਬੁ ਸਭੁ ਛਡਾਈ ॥੨॥

Jo ḏīsai mā▫i▫ā moh kutamb sabẖ maṯ ṯis kī ās lag janam gavā▫ī.  Inĥ kai kicẖẖ hāth nahī kahā karahi ihi bapuṛe inĥ kā vāhi▫ā kacẖẖ na vasā▫ī.  Mere man ās kar har parīṯam apune kī jo ṯujẖ ṯārai ṯerā kutamb sabẖ cẖẖadā▫ī. ||2||

 

(Moh) attachment to (sabh) all (maaiaa) the world-play of – wealth, status and (kuttamb-u) the family etc (jo) which (deesai = is seen) we see, be careful (mat) lest you should (lag-i) have (aas) expectation (tis ki = of that) from them and (gavaaee = lose) waste (janam-u) human birth. Message: attachments to them are not helpful when one has to face consequences of deeds – so place yourself in care and obedience of the Almighty and live by Divine virtues and commands.

There is (kichh-u naahi) nothing in (inh = these, kai = of) their (haath-i) hands; (kahaa) what can (ih-i) they do as they are (bapurrey) helpless in influencing Divine justice for others; (kichh-u na = not any) no (vaahiaa/vaah) efforts (inh ka) of theirs (vasaaee) work – they have no value in the hereafter.

(Meyrey) my mind, (kar-i) place (aas = hope) faith (ki) in (apuney) your (preetam) Beloved (har-i) Almighty, (jo) who (taarai) ferries (tujh) you across the world-ocean, i.e. if you live by IT’s commands, IT enables to overcome vices in life, and also (chhaddaaee) emancipates (sabh) all (teyra) your (kutamb-u) family – from vices in life, and hence protects from Divine justice. 2.                     

 

ਜੇ ਕਿਛੁ ਆਸ ਅਵਰ ਕਰਹਿ ਪਰਮਿਤ੍ਰੀ ਮਤ ਤੂੰ ਜਾਣਹਿ ਤੇਰੈ ਕਿਤੈ ਕੰਮਿ ਆਈ ॥ ਇਹ ਆਸ ਪਰਮਿਤ੍ਰੀ ਭਾਉ ਦੂਜਾ ਹੈ ਖਿਨ ਮਹਿ ਝੂਠੁ ਬਿਨਸਿ ਸਭ ਜਾਈ ॥ ਮੇਰੇ ਮਨ ਆਸਾ ਕਰਿ ਹਰਿ ਪ੍ਰੀਤਮ ਸਾਚੇ ਕੀ ਜੋ ਤੇਰਾ ਘਾਲਿਆ ਸਭੁ ਥਾਇ ਪਾਈ ॥੩॥

Je kicẖẖ ās avar karahi parmiṯrī maṯ ṯūʼn jāṇėh ṯerai kiṯai kamm ā▫ī.  Ih ās parmiṯrī bẖā▫o ḏūjā hai kẖin mėh jẖūṯẖ binas sabẖ jā▫ī.  Mere man āsā kar har parīṯam sācẖe kī jo ṯerā gẖāli▫ā sabẖ thā▫e pā▫ī. ||3||

 

(Jey) if you (karah-i aas) place hope (parmitri) on other friendships – like gods/goddesses or people – (too’n) you (mat) should not (jaanah-i = know) believe that it will (aaee = come) be (kitai) of any (kamm-i) use.

(Ih) this (parmitri) other friendship (hai) is (bhaau = idea/love, doojaa = second) duality; it is (jhootth-u = false) not fruitful and it (sabh) all (binas jaaee = perishes) is proved useless (mah-i) in (khin) a moment – when the time comes – to help at the end.

(Meyrey) my (man) mind, (aasaa kar-i) place hope (ki = of) on (preetam) the Beloved (saachey) Eternal Master, (jo) who shall make (sabh) all (teyra) your (ghaaliaa) efforts (paaee = put, thaaey = in place) fruitful. 3.              

 

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ਆਸਾ ਮਨਸਾ ਸਭ ਤੇਰੀ ਮੇਰੇ ਸੁਆਮੀ ਜੈਸੀ ਤੂ ਆਸ ਕਰਾਵਹਿ ਤੈਸੀ ਕੋ ਆਸ ਕਰਾਈ ॥ ਕਿਛੁ ਕਿਸੀ ਕੈ ਹਥਿ ਨਾਹੀ ਮੇਰੇ ਸੁਆਮੀ ਐਸੀ ਮੇਰੈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥ ਜਨ ਨਾਨਕ ਕੀ ਆਸ ਤੂ ਜਾਣਹਿ ਹਰਿ ਦਰਸਨੁ ਦੇਖਿ ਹਰਿ ਦਰਸਨਿ ਤ੍ਰਿਪਤਾਈ ॥੪॥੧॥

Āsā mansā sabẖ ṯerī mere su▫āmī jaisī ṯū ās karāvėh ṯaisī ko ās karā▫ī.  Kicẖẖ kisī kai hath nāhī mere su▫āmī aisī merai saṯgur būjẖ bujẖā▫ī.  Jan Nānak kī ās ṯū jāṇėh har ḏarsan ḏekẖ har ḏarsan ṯaripṯā▫ī. ||4||1||

 

O (suaami) Almighty Master, (sabh) all (aasa) expectations and (mansa) wishes of the mind are (teyri = your) created by You; (jaisi) whatever (aas) hope yearning (too) You (karaavah-i = cause to do) cause one to have (taisi) that (aas) expectation (ko) someone (karaaee = does) has.

(Meyrey) my (suaami) Master, (kichh-u naahi) nothing is (hath-i) in the hands (kai) of (kisai) anyone else; (aisi = such) this (boojh) understanding has been (bujhaaee) given by (meyrai) my (satigur-i) true guru.

(Too) You (jaanah-i) know that (aas-i = hope) yearning (ki) of (jan) humble fourth Nanak is (deykh-i = see) to have (darsan-u) vision of You, i.e. be aware of Your directions for the soul and to act on them; (darsan-i) obtaining vision, i.e. awareness of Naam or virtues and commands of (har-i) the Almighty will (triptaaee) satiate my soul – which will recall instructions given by the Creator to the soul. 4. 1.            

 

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ਗੋਂਡ ਮਹਲਾ ੪ ॥ ਐਸਾ ਹਰਿ ਸੇਵੀਐ ਨਿਤ ਧਿਆਈਐ ਜੋ ਖਿਨ ਮਹਿ ਕਿਲਵਿਖ ਸਭਿ ਕਰੇ ਬਿਨਾਸਾ ॥ ਜੇ ਹਰਿ ਤਿਆਗਿ ਅਵਰ ਕੀ ਆਸ ਕੀਜੈ ਤਾ ਹਰਿ ਨਿਹਫਲ ਸਭ ਘਾਲ ਗਵਾਸਾ ॥ ਮੇਰੇ ਮਨ ਹਰਿ ਸੇਵਿਹੁ ਸੁਖਦਾਤਾ ਸੁਆਮੀ ਜਿਸੁ ਸੇਵਿਐ ਸਭ ਭੁਖ ਲਹਾਸਾ ॥੧॥

Gond mėhlā 4.  Aisā har sevī▫ai niṯ ḏẖi▫ā▫ī▫ai jo kẖin mėh kilvikẖ sabẖ kare bināsā.  Je har ṯi▫āg avar kī ās kījai ṯā har nihfal sabẖ gẖāl gavāsā.  Mere man har sevihu sukẖ▫ḏāṯa su▫āmī jis sevi▫ai sabẖ bẖukẖ lahāsā. ||1||

 

Composition of the fourth Guru in Raga Gondd: We should (nit) ever (seyveeai = serve) obey and (dhiaaeeai) pay attention to commands of (aisa = such) the One (har-i) Almighty (jo) who (karey = causes, binaasa = destruction) destroys – enables to shun – (sabh-i) all (kailvikh) transgressions by removing from the mind the influence of vices committed in the past.

(Jey) if on e (tiaag-i) forsake, i.e. ignore, (har-i) the Almighty and (aas = expectation, (keejai = do) have expectation (ki = of ) from (avar) elsewhere – like worship of gods/goddesses or relying on people – (ta) then (har-i) the Almighty causes (sabh) all his/her (ghaal) efforts to be (nihphal) fruitless and thus (gavaasa = lose) wasted.

(Meyrey) my (man) mind, (seyvihu = serve) obey (har-i) the Almighty (suaami) Master, (sukhdaata = giver of comforts) the provider all comforts/peace, by (seyveeai = serving) obeying (jis-u) whom – carrying out the directions given by it on role in life, (sabh) all (bhukh) hunger (lhaasa) is removed, i.e. the objective of union with the Almighty is achieved – and hence yearning ends and peace attained. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਊਪਰਿ ਕੀਜੈ ਭਰਵਾਸਾ ॥ ਜਹ ਜਾਈਐ ਤਹ ਨਾਲਿ ਮੇਰਾ ਸੁਆਮੀ ਹਰਿ ਅਪਨੀ ਪੈਜ ਰਖੈ ਜਨ ਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Mere man har ūpar kījai bẖarvāsā.  Jah jā▫ī▫ai ṯah nāl merā su▫āmī har apnī paij rakẖai jan ḏāsā. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (keejai = do) place (bharvaasa) faith/reliance (oopar-i) on (har-i) the Almighty, i.e. be sure that by living by Divine virtues and commands you will not need to look elsewhere to achieve your objectives.

(Jah) wherever we (jaaeeai = go) may be, (suaami) the Master (meyra = my) of all is (naal-i) with us; IT (raakhai) preserves (paij) the honour of (jan, daasa = servants) the devotees and thus IT’s (apni) own. 1.

(Rahaau) pause and reflect on this.

 

ਜੇ ਅਪਨੀ ਬਿਰਥਾ ਕਹਹੁ ਅਵਰਾ ਪਹਿ ਤਾ ਆਗੈ ਅਪਨੀ ਬਿਰਥਾ ਬਹੁ ਬਹੁਤੁ ਕਢਾਸਾ ॥ ਅਪਨੀ ਬਿਰਥਾ ਕਹਹੁ ਹਰਿ ਅਪੁਨੇ ਸੁਆਮੀ ਪਹਿ ਜੋ ਤੁਮ੍ਹ੍ਹਰੇ ਦੂਖ ਤਤਕਾਲ ਕਟਾਸਾ ॥ ਸੋ ਐਸਾ ਪ੍ਰਭੁ ਛੋਡਿ ਅਪਨੀ ਬਿਰਥਾ ਅਵਰਾ ਪਹਿ ਕਹੀਐ ਅਵਰਾ ਪਹਿ ਕਹਿ ਮਨ ਲਾਜ ਮਰਾਸਾ ॥੨॥

Je apnī birthā kahhu avrā pėh ṯā āgai apnī birthā baho bahuṯ kadẖāsā.  Apnī birthā kahhu har apune su▫āmī pėh jo ṯumĥre ḏūkẖ ṯaṯkāl katāsā.  So aisā parabẖ cẖẖod apnī birthā avrā pėh kahī▫ai avrā pėh kahi man lāj marāsā. ||2||

 

(Jey) if we (kahau) relate (apni) our (birtha) troubles (pah-i) to (avra) someone else (ta) then that person (kaddhaasa) unfolds (bah-u) many of his/her own (bahut-u) bigger (birtha) troubles (aagai = ahead) before us.

(Kahahu) relate (apni) your (birtha) troubles (pah-i) to (apuney = own) our (har-i) Almighty (suaami) Master, (jo) who can (kattaasa = cut) banish (tumhrey) your (dookh) distress (tatkaal = immediately) as soon as it arises.

If we (chhodd-i) forsake (so = that, aisa = such) the One (prabh-u) Master and (kaheeai) relate (apni) our (birtha) troubles (pah-i) to (avra) others, then (man) the mind (maraasa) dies (laaj) with shame, i.e. one who has faith in the Almighty feels ashamed asking others. 2.

 

ਜੋ ਸੰਸਾਰੈ ਕੇ ਕੁਟੰਬ ਮਿਤ੍ਰ ਭਾਈ ਦੀਸਹਿ ਮਨ ਮੇਰੇ ਤੇ ਸਭਿ ਅਪਨੈ ਸੁਆਇ ਮਿਲਾਸਾ ॥ ਜਿਤੁ ਦਿਨਿ ਉਨ੍ਹ੍ਹ ਕਾ ਸੁਆਉ ਹੋਇ ਨ ਆਵੈ ਤਿਤੁ ਦਿਨਿ ਨੇੜੈ ਕੋ ਨ ਢੁਕਾਸਾ ॥ ਮਨ ਮੇਰੇ ਅਪਨਾ ਹਰਿ ਸੇਵਿ ਦਿਨੁ ਰਾਤੀ ਜੋ ਤੁਧੁ ਉਪਕਰੈ ਦੂਖਿ ਸੁਖਾਸਾ ॥੩॥

o sansārai ke kutamb miṯar bẖā▫ī ḏīsėh man mere ṯe sabẖ apnai su▫ā▫e milāsā.  Jiṯ ḏin unĥ kā su▫ā▫o ho▫e na āvai ṯiṯ ḏin neṛai ko na dẖukāsā.  Man mere apnā har sev ḏin rāṯī jo ṯuḏẖ upkarai ḏūkẖ sukẖāsā. ||3||

 

(Meyrey) my (man) mind, (kuttamb) members of the family, (mitr) friends and other (bhaaee = brothers) dear ones (sansaarai) in the world (jo) whom you (deesai = are seen) see, you will (milaasa) find (tey) them (sabh-i) all looking after their (apnai) own (suaaey = purpose) interest.

(Jit-u = which, din-i = day) when (unh) their (suaaey) interest is not (hoey aavai = happens) served (tit-u) that (din-i) day onwards (koey na) no one will (ddhukaasa) come (neyrrai) near you.

(Meyrey) my (man) mind, (din-u) day and (raati) night, i.e. in all activity, (seyv-i = serve) obey/keep in mind (har-i) the Almighty Master (apna = own) of all (jo) who (upkarai = reaches) is with (tudh-u) you (dookh-i) in pain and (sukhaasa) comfort. 3.

 

ਤਿਸ ਕਾ ਭਰਵਾਸਾ ਕਿਉ ਕੀਜੈ ਮਨ ਮੇਰੇ ਜੋ ਅੰਤੀ ਅਉਸਰਿ ਰਖਿ ਨ ਸਕਾਸਾ ॥ ਹਰਿ ਜਪੁ ਮੰਤੁ ਗੁਰ ਉਪਦੇਸੁ ਲੈ ਜਾਪਹੁ ਤਿਨ੍ਹ੍ਹ ਅੰਤਿ ਛਡਾਏ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਪ੍ਰੀਤਿ ਚਿਤਾਸਾ ॥ ਜਨ ਨਾਨਕ ਅਨਦਿਨੁ ਨਾਮੁ ਜਪਹੁ ਹਰਿ ਸੰਤਹੁ ਇਹੁ ਛੂਟਣ ਕਾ ਸਾਚਾ ਭਰਵਾਸਾ ॥੪॥੨॥

Ŧis kā bẖarvāsā ki▫o kījai man mere jo anṯī a▫osar rakẖ na sakāsā.  Har jap manṯ gur upḏes lai jāpahu ṯinĥ anṯ cẖẖadā▫e jinĥ har parīṯ cẖiṯāsā.  Jan Nānak an▫ḏin nām japahu har sanṯahu ih cẖẖūtaṇ kā sācẖā bẖarvāsā. ||4||2||

 

(Meyrey) my (man) mind, (kiau) why (keejai) have (bharvaasa = reliance) trust (tis ka = of that) of any person, (jo) who (na skaasa) cannot (rakh-i) save at (anti) the end (ausar) time, i.e. when the soul is faced with consequences of deeds in life; only those who live by Divine virtues and commands are protected.

(Lai) take (updeys-u) guidance of (gur) the guru to (japah-u) remember/recall and keep in mind (mant-u) instructions of (har-i) the Almighty; (jinh) one who has (preet-i) affection for (har-i) the Almighty (cheet-i) in heart, i.e. those who live by Divine virtues and commands, IT (chhaddaaey) delivers (tinh) them (ant-i) at the end – such souls are asked no questions by Divine justice when account of their deeds in life is taken.

O (santahu = saints) seekers of the Almighty, (jap-u) keep in mind to emulate (naam-u) Divine virtues and obey Divine commands; (ihu) this is (saacha = true) the sure (bharvaasa = reliance) way to (chhoottan) escape from vices in life and from Divine justice in the end, says (jan) humble fourth Nanak. 4. 2.

 

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Note: In this Shabad, the fourth Guru conveys a very profound message. We are to conduct ourselves according to instructions given by the Creator to the soul. They remain within us but we become oblivious of them because of attachments to people and things around us. When we are at cross roads, those instructions, in our conscience will tell us which way to go. At the same time, the heart will want short term pleasures. We should then not let the heart argue with the conscience – which tells us of Divine message.

 

ਗੋਂਡ ਮਹਲਾ ੪ ॥ ਹਰਿ ਸਿਮਰਤ ਸਦਾ ਹੋਇ ਅਨੰਦੁ ਸੁਖੁ ਅੰਤਰਿ ਸਾਂਤਿ ਸੀਤਲ ਮਨੁ ਅਪਨਾ ॥ ਜੈਸੇ ਸਕਤਿ ਸੂਰੁ ਬਹੁ ਜਲਤਾ ਗੁਰ ਸਸਿ ਦੇਖੇ ਲਹਿ ਜਾਇ ਸਭ ਤਪਨਾ ॥੧॥

Gond mėhlā 4.  Har simraṯ saḏā ho▫e anand sukẖ anṯar sāʼnṯ sīṯal man apnā.  Jaise sakaṯ sūr baho jalṯā gur sas ḏekẖe lėh jā▫e sabẖ ṯapnā. ||1||

 

Composition of the fourth Guru in Raga Gondd: By (simrat = remembering) recalling directions of (har-i) the Almighty to the soul and complying with them, one – refrains from transgressions and thus – (sadaa) ever has (anand) bliss and (sukh-u) peace (antar-i) within; (apna = own) one’s (man-u) mind becomes (seetal = cool) calm and (saant-i) peaceful.

(Jaisey) the way (soor-u) the sun produces (bahu) plenty of (jalta = burning) heat during the day, and (sas-i) the moon provides coolness at night, similarly (sakat-i = of Shakti) material pursuits create restless-ness but (deykhey = seeing) on meeting (gur) the guru and foll0wing his teachings, (sabh) all (tapna = heat) restless-ness (lah-i jaaey) is removed. 1.

 

ਮੇਰੇ ਮਨ ਅਨਦਿਨੁ ਧਿਆਇ ਨਾਮੁ ਹਰਿ ਜਪਨਾ ॥ ਜਹਾ ਕਹਾ ਤੁਝੁ ਰਾਖੈ ਸਭ ਠਾਈ ਸੋ ਐਸਾ ਪ੍ਰਭੁ ਸੇਵਿ ਸਦਾ ਤੂ ਅਪਨਾ ॥੧॥ ਰਹਾਉ ॥

Mere man an▫ḏin ḏẖi▫ā▫e nām har japnā.  Jahā kahā ṯujẖ rākẖai sabẖ ṯẖā▫ī so aisā parabẖ sev saḏā ṯū apnā. ||1||

rahā▫o.

 

(Meyrey) my (man) mind, (andin = every day) ever (japna) keep in mind and (dhiaaey) pay attention to (naam-u) virtues and commands of (har-i) the Almighty.

(Too) you should (seyv-i = serve) live in obedience to (apna = own) your (so = that, aisa = such) One (prabh-u) Master who can (raakhai) protect (tujh) you (jahaa kahaa) wherever you are at (sabh) all (tthaaee) places. 1.

(Rahaau) pause and reflect on this.

 

ਜਾ ਮਹਿ ਸਭਿ ਨਿਧਾਨ ਸੋ ਹਰਿ ਜਪਿ ਮਨ ਮੇਰੇ ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹਹੁ ਹਰਿ ਰਤਨਾ ॥ ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਤਿਨ ਹਰਿ ਪਾਇਆ ਮੇਰਾ ਸੁਆਮੀ ਤਿਨ ਕੇ ਚਰਣ ਮਲਹੁ ਹਰਿ ਦਸਨਾ ॥੨॥

Jā mėh sabẖ niḏẖān so har jap man mere gurmukẖ kẖoj lahhu har raṯnā.  Jin har ḏẖi▫ā▫i▫ā ṯin har pā▫i▫ā merā su▫āmī ṯin ke cẖaraṇ malahu har ḏasnā. ||2||

 

(Meyrey) my (man) mind, (jap-i) remember – and emulate the virtues of – (so = that) the One (har-i) Almighty (mah-i) in (ja) whom are (sabh-i) all (nidhaan) treasures – of virtues; (khoj-i = search, lahahu = take) find IT within and – obtain awareness of (ratna = jewels) the valuable Naam or virtues and commands of (har-i) the Almighty, within – as guide for life.

Those (jin-i) who (dhiaaiaa) pay attention to commands of (har-i) the Almighty, (tin) they (paaiaa) find the Almighty (suaami) Master (meyra = my) of all, within; I shall (malhu) rub (tin key) their (charan) feet, i.e. serve and follow the example of, such (dasna/daas = servants) devotees of (har-i) the Almighty. 2.

 

ਸਬਦੁ ਪਛਾਣਿ ਰਾਮ ਰਸੁ ਪਾਵਹੁ ਓਹੁ ਊਤਮੁ ਸੰਤੁ ਭਇਓ ਬਡ ਬਡਨਾ ॥ ਤਿਸੁ ਜਨ ਕੀ ਵਡਿਆਈ ਹਰਿ ਆਪਿ ਵਧਾਈ ਓਹੁ ਘਟੈ ਨ ਕਿਸੈ ਕੀ ਘਟਾਈ ਇਕੁ ਤਿਲੁ ਤਿਲੁ ਤਿਲਨਾ ॥੩॥

Sabaḏ pacẖẖāṇ rām ras pāvhu oh ūṯam sanṯ bẖa▫i▫o bad badnā.  Ŧis jan kī vadi▫ā▫ī har āp vaḏẖā▫ī oh gẖatai na kisai kī gẖatā▫ī ik ṯil ṯil ṯilnā. ||3||

 

(Pachhaan-i) recognize (sabad-u = Divine Word) Divine commands and (paavhu) obtain (ras) the elixir of (raam) the Almighty, i.e. experience living by Divine virtues and commands; one who does so (ohu) that (sant-u = saint) seeker (bhaio) becomes (badd = great) highly (baddna) exalted – overcomes temptations and unites with the Almighty.

(Har-i) the Almighty (aap-i) IT-self (vadhaaee) increases (vaddiaaee) glory (ki) of (tis) that (jan) devotee; and his/her glory does not (ghattaee) reduce by (kisai ki) by someone trying to (ghattaaee) reduce, (ik = one, til tilna = equal to sesame seed) a bit – by slander, or pulling down otherwise – as happens in an environment of competition. 3.

 

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ਜਿਸ ਤੇ ਸੁਖ ਪਾਵਹਿ ਮਨ ਮੇਰੇ ਸੋ ਸਦਾ ਧਿਆਇ ਨਿਤ ਕਰ ਜੁਰਨਾ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਦਾਨੁ ਇਕੁ ਦੀਜੈ ਨਿਤ ਬਸਹਿ ਰਿਦੈ ਹਰੀ ਮੋਹਿ ਚਰਨਾ ॥
੪॥੩॥

Jis ṯe sukẖ pāvahi man mere so saḏā ḏẖi▫ā▫e niṯ kar jurnā.  Jan Nānak ka▫o har ḏān ik ḏījai niṯ basėh riḏai harī mohi cẖarnā. ||4||3||

 

(Meyrey) my (man) mind, (nit) always (dhiaaey) pay attention to Divine commands (jurna) with folded (kar) hands, i.e. humbly accepting the commands, of (so = that) the One Almighty (tey) from (jis) whom you can (paavah-i) receive (sukh) peace/comfort for (sadaa) ever.

O (har-i) Almighty, please (keejai) give this (ik) one (daan-u = alms) benediction (kau) to (moh-i) me (jan) humble fourth Nanak, that (charna) feet of (har-i) the Almighty (nit) ever (basah-i) abide in my (ridai) mind, i.e. I ever remain conscious of virtues and commands of, (har-i) the Almighty. 4. 3.

 

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Note: In this Shabad, the fourth Guru emphasizes that status in the world, wealth, caste and lineage are all transitory and do not help in obtaining acceptance of the Almighty. God goes only by our conduct. The only way to achieve union with the Creator is to live by commands of the Almighty. We forget these and hence need the guru’s guidance.

 

ਗੋਂਡ ਮਹਲਾ ੪ ॥ ਜਿਤਨੇ ਸਾਹ ਪਾਤਿਸਾਹ ਉਮਰਾਵ ਸਿਕਦਾਰ ਚਉਧਰੀ ਸਭਿ ਮਿਥਿਆ ਝੂਠੁ ਭਾਉ ਦੂਜਾ ਜਾਣੁ ॥ ਹਰਿ ਅਬਿਨਾਸੀ ਸਦਾ ਥਿਰੁ ਨਿਹਚਲੁ ਤਿਸੁ ਮੇਰੇ ਮਨ ਭਜੁ ਪਰਵਾਣੁ ॥੧॥

Gond mėhlā 4.  Jiṯne sāh pāṯisāh umrāv sikḏār cẖa▫uḏẖrī sabẖ mithi▫ā jẖūṯẖ bẖā▫o ḏūjā jāṇ.  Har abẖināsī saḏā thir nihcẖal ṯis mere man bẖaj parvāṇ. ||1||

 

Composition of the fourth Guru in Raga Gondd. (Jitney = as many) all (saah) kings, (paatsaah) emperors, (umraav) wealthy, (sikdaar) leaders and (chaudhri) local heads; they (sabh-i) all have that status (mithiaa = false) temporarily; (jaan-u) know that – forsaking the Almighty and – looking to them is (dooja) second (bhaau) love – duality 

(Har-i) the Almighty is (abinaasi) eternal and (sadaa) ever (thir-u, nihchal –u = unshakable) in the same state, i.e. is and shall ever be the Master; (bhaj-u) praise and invoke (tis-u) that Master (meyrey) my (man) mind to be (parvaan-u) acceptable here and in the hereafter. 1.

 

ਮੇਰੇ ਮਨ ਨਾਮੁ ਹਰੀ ਭਜੁ ਸਦਾ ਦੀਬਾਣੁ ॥ ਜੋ ਹਰਿ ਮਹਲੁ ਪਾਵੈ ਗੁਰ ਬਚਨੀ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨਾਹੀ ਕਿਸੈ ਦਾ ਤਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Mere man nām harī bẖaj saḏā ḏībāṇ.  Jo har mahal pāvai gur bacẖnī ṯis jevad avar nāhī kisai ḏā ṯāṇ. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (sadaa) ever (bhaj-u) praise and practice (naam-u) virtues and commands of (har-i) the Almighty, (deebaan-u = court) the ultimate authority.

One (jo) who (paavai) finds (mahal-u = palace) the abode of (har-i) the Almighty (bachni = through words) through teachings of (gur) the guru; (taan) strength (da) of (kisai) any other person is (naahi) not (jevadd-u) as great as (tis-u) that person, i.e. nothing is as potent as practice of Naam of Akal Purakh to overcome vices and find the Master. 1.
(Rahaau) pause and reflect on this

 

ਜਿਤਨੇ ਧਨਵੰਤ ਕੁਲਵੰਤ ਮਿਲਖਵੰਤ ਦੀਸਹਿ ਮਨ ਮੇਰੇ ਸਭਿ ਬਿਨਸਿ ਜਾਹਿ ਜਿਉ ਰੰਗੁ ਕਸੁੰਭ ਕਚਾਣੁ ॥ ਹਰਿ ਸਤਿ ਨਿਰੰਜਨੁ ਸਦਾ ਸੇਵਿ ਮਨ ਮੇਰੇ ਜਿਤੁ ਹਰਿ ਦਰਗਹ ਪਾਵਹਿ ਤੂ ਮਾਣੁ ॥੨॥

Jiṯne ḏẖanvanṯ kulvanṯ milakẖvanṯ ḏīsėh man mere sabẖ binas jāhi ji▫o rang kasumbẖ kacẖāṇ.  Har saṯ niranjan saḏā sev man mere jiṯ har ḏargėh pāvahi ṯū māṇ. ||2||

 

(Meyrey) my (man) mind, (jitney = as many) all those who (deesah-i) are seen to be (dhanvant) wealthy, (kulwant) of – so called – high lineage and (milakhvant) opulent; they will perish (jiau) like (rang- u) colour of (kasumbh) the safflower which is (kachaan) not fast and fades quickly, i.e. all worldly status and riches are transitory.

Therefore my mind, (sadaa) ever (seyv-i = serve/obey) carry out commands of (sat-i) the Eternal (niranjan-u) pristine Creator, by (jit-u) which (too) you may (paavah-i) receive (maan) recognition – acceptance in (dargah) court of (har-i) the Almighty Master. 2

 

ਬ੍ਰਾਹਮਣੁ ਖਤ੍ਰੀ ਸੂਦ ਵੈਸ ਚਾਰਿ ਵਰਨ ਚਾਰਿ ਆਸ੍ਰਮ ਹਹਿ ਜੋ ਹਰਿ ਧਿਆਵੈ ਸੋ ਪਰਧਾਨੁ ॥ ਜਿਉ ਚੰਦਨ ਨਿਕਟਿ ਵਸੈ ਹਿਰਡੁ ਬਪੁੜਾ ਤਿਉ ਸਤਸੰਗਤਿ ਮਿਲਿ ਪਤਿਤ ਪਰਵਾਣੁ ॥੩॥

Barāhmaṇ kẖaṯrī sūḏ vais cẖār varan cẖār āsram hėh jo har ḏẖi▫āvai so parḏẖān.  Ji▫o cẖanḏan nikat vasai hirad bapuṛā ṯi▫o saṯsangaṯ mil paṯiṯ parvāṇ. ||3||

 

The Hindu caste system divides the society into (chaar-i) four high and low (varan) castes namely (brahmin) the learned priestly class, (khatri) warriors, (vais) farmers and businessmen, and (sood/sudra) who do menial jobs; there are also (chaar-i) four (aasram) stages of life. They are Brahmchaarya = celibacy, Grahsth = family life, Vaanprast = teachers and Saniaas = ascetics; none of these makes anyone high or low – only one (jo) who (dhiaavai) pays attention to Divine commands, receives honour in Divine court – and is high.

(Jiau) like (bapurra = poor) the worthless (hiradd-u) castor plant (vasai = abides) being (nikatt-i) near (chandan) a sandalwood tree – attains fragrance of sandalwood, (tiau) similarly (patit) one fallen to vices is lifted out of vices (mil-i = meeting) by joining (satsangat-i) holy congregation – where the Almighty’s virtues are praised and learnt to emulate; such a person is (parvaan-u) approved in Divine court. 3.

 

ਓਹੁ ਸਭ ਤੇ ਊਚਾ ਸਭ ਤੇ ਸੂਚਾ ਜਾ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਭਗਵਾਨੁ ॥ ਜਨ ਨਾਨਕੁ ਤਿਸ ਕੇ ਚਰਨ ਪਖਾਲੈ ਜੋ ਹਰਿ ਜਨੁ ਨੀਚੁ ਜਾਤਿ ਸੇਵਕਾਣੁ ॥੪॥੪॥
Oh sabẖ ṯe ūcẖā sabẖ ṯe sūcẖā jā kai hirḏai vasi▫ā bẖagvān.  Jan Nānak ṯis ke cẖaran pakẖālai jo har jan nīcẖ jāṯ sevkāṇ. ||4||4||

 

(Ohu) that person (ja kai) in whose (hirdai) mind (bhagvaan-u) the Almighty (vasiaa) abides, i.e. who keeps virtues and commands of the Almighty in mind and lives by them, s/he is (oocha = high) the more exalted (tey) than (sabh) all, and is (soocha) the purest of all.

(Jan) humble fourth Nanak would (pakhaalai) wash (charan) the feet of, i.e. serve and follow, (tisu) such (seyvkaan-u = servant) a devotee (jo) who may even be of – the so called – (neech-u) low (jaat-i) caste. 4. 4.

 

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ਗੋਂਡ ਮਹਲਾ ੪ ॥ ਹਰਿ ਅੰਤਰਜਾਮੀ ਸਭਤੈ ਵਰਤੈ ਜੇਹਾ ਹਰਿ ਕਰਾਏ ਤੇਹਾ ਕੋ ਕਰਈਐ ॥ ਸੋ ਐਸਾ ਹਰਿ ਸੇਵਿ ਸਦਾ ਮਨ ਮੇਰੇ ਜੋ ਤੁਧਨੋ ਸਭ ਦੂ ਰਖਿ ਲਈਐ ॥੧॥

Gond mėhlā 4.  Har anṯarjāmī sabẖ▫ṯai varṯai jehā har karā▫e ṯehā ko kara▫ī▫ai.  So aisā har sev saḏā man mere jo ṯuḏẖno sabẖ ḏū rakẖ la▫ī▫ai. ||1||

 

Composition of the fourth Guru in Raga Gondd: (Har-i) the Almighty, who (antarjaami) knows all minds (vartai) is present (sabhtai = everywhere) in everyone; (jeyha) as IT (karaaey) causes to act (teyha = similarly) so (ko) someone (karaeeai) acts.

(Meyrey) my (man) mind, (sadaa) ever (seyv-i = serve) obey (so = that) the One (har-i) Almighty, (jo) who can (rakh-i laeeai) protect (tudhno) you (doo) from (sabh) all problems. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਜਪਿ ਹਰਿ ਨਿਤ ਪੜਈਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਾਕੈ ਤਾ ਮੇਰੇ ਮਨ ਕਾਇਤੁ ਕੜਈਐ ॥੧॥ ਰਹਾਉ ॥

Mere man har jap har niṯ paṛa▫ī▫ai.  Har bin ko mār jīvāl na sākai ṯā mere man kā▫iṯ kaṛa▫ī▫ai. ||1|| rahā▫o.

 

My mind, (nit) ever (parraeeai = read) obtain awareness of, and (jap-i) keep in mind, commands of (har-i) the Almighty.

When (ko na) no one (bin-u) except (har-i) the Almighty (saakai) can (maar-i) kill or (jeevaal-i = cause to live) protect, (ta) then (meyrey) my (man) mind, (kaait) why should we (karraeeai) worry – just place yourself in care of the Almighty and not fall prey to temptations around you. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਪਰਪੰਚੁ ਕੀਆ ਸਭੁ ਕਰਤੈ ਵਿਚਿ ਆਪੇ ਆਪਣੀ ਜੋਤਿ ਧਰਈਐ ॥ ਹਰਿ ਏਕੋ ਬੋਲੈ ਹਰਿ ਏਕੁ ਬੁਲਾਏ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਏਕੁ ਦਿਖਈਐ ॥੨॥

Har parpancẖ kī▫ā sabẖ karṯai vicẖ āpe āpṇī joṯ ḏẖara▫ī▫ai.  Har eko bolai har ek bulā▫e gur pūrai har ek ḏikẖa▫ī▫ai. ||2||

 

(Sabh-u) the entire (parpanch-u = creation of five elements) existence (keeaa) has been created by (har-i) the Almighty (kartai) Creator, who has (dharaeeai = placed) put (apni = own) IT’s (jot-i) light, i.e. part of IT-self, (vich-i) in it.

IT is not visible, but it is (har-i) the Almighty (eyko) alone who (bolai) speaks through and (bulaa-e) causes the creatures to speak; (poor-e) the perfect (gur) guru (dikhaaeeai) shows the One Almighty – gives the above awareness. 2.

 

ਹਰਿ ਅੰਤਰਿ ਨਾਲੇ ਬਾਹਰਿ ਨਾਲੇ ਕਹੁ ਤਿਸੁ ਪਾਸਹੁ ਮਨ ਕਿਆ ਚੋਰਈਐ ॥ ਨਿਹਕਪਟ ਸੇਵਾ ਕੀਜੈ ਹਰਿ ਕੇਰੀ ਤਾਂ ਮੇਰੇ ਮਨ ਸਰਬ ਸੁਖ ਪਈਐ ॥੩॥

Har anṯar nāle bāhar nāle kaho ṯis pāshu man ki▫ā cẖora▫ī▫ai.  Nihakpat sevā kījai har kerī ṯāʼn mere man sarab sukẖ pa▫ī▫ai. ||3||

 

(Har-i) the Almighty is (naaley) with us (antar-i) within and (baahar-i) outside – IT knows our thoughts and actions – (kahu = tell) so (kiaa) what can we (choraeeai) hide (paasahu) from (tis-u = that) IT?

If we (seyva = service, keejai = do) carry out commands (keyri) of (har-i) the Almighty (nih-kapatt = without deceit) sincerely, (ta) then (sarab) all (sukh) comforts – peace – will (paeeai) be obtained (meyrey) my (man) mind. 3.

 

ਜਿਸ ਦੈ ਵਸਿ ਸਭੁ ਕਿਛੁ ਸੋ ਸਭ ਦੂ ਵਡਾ ਸੋ ਮੇਰੇ ਮਨ ਸਦਾ ਧਿਅਈਐ ॥ ਜਨ ਨਾਨਕ ਸੋ ਹਰਿ ਨਾਲਿ ਹੈ ਤੇਰੈ ਹਰਿ ਸਦਾ ਧਿਆਇ ਤੂ ਤੁਧੁ ਲਏ ਛਡਈਐ ॥੪॥੫॥

Jis ḏai vas sabẖ kicẖẖ so sabẖ ḏū vadā so mere man saḏā ḏẖi▫a▫ī▫ai.  Jan Nānak so har nāl hai ṯerai har saḏā ḏẖi▫ā▫e ṯū ṯuḏẖ la▫e cẖẖada▫ī▫ai. ||4||5||

 

(Meyrey) my (man) mind, the Almighty (jis dai) in whose (vas-i) control is (sabh-u kichh-u) everything, (so) that is (vaddaa) the greatest (doo) of (sabh) all; we should (dhiaaeeai) pay attention to commands of (so) that Master – as given to the soul and renewed through conscience.

Says (jan) humble fourth Nanak: (So = that) the (har-i) Almighty (hai) is (naal-i) with (teryai) you; (too) you (sadaa) ever (dhiaaeeai) pay attention to IT’s commands; IT will (laey chhaddaeeai) deliver (tudh-u) you from Divine justice when accounts of your deeds is taken. 4. 5.

 

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ਗੋਂਡ ਮਹਲਾ ੪ ॥ ਹਰਿ ਦਰਸਨ ਕਉ ਮੇਰਾ ਮਨੁ ਬਹੁ ਤਪਤੈ ਜਿਉ ਤ੍ਰਿਖਾਵੰਤੁ ਬਿਨੁ ਨੀਰ ॥੧॥

Gond mėhlā 4.  Har ḏarsan ka▫o merā man baho ṯapṯai ji▫o ṯarikẖāvaʼnṯ bin nīr. ||1||

 

Composition of the fourth Guru in Raga Gondd: (Meyera) my (man-u) mind is (bahu) very (taptai = burns) restless (kau) for (darsan) vision of (har-i) the Almighty – within, (jio) like (trikhaavant) a thirsty person is restless (bin-u) without (neer-u) water. 1.

 

ਮੇਰੈ ਮਨਿ ਪ੍ਰੇਮੁ ਲਗੋ ਹਰਿ ਤੀਰ ॥ ਹਮਰੀ ਬੇਦਨ ਹਰਿ ਪ੍ਰਭੁ ਜਾਨੈ ਮੇਰੇ ਮਨ ਅੰਤਰ ਕੀ ਪੀਰ ॥੧॥ ਰਹਾਉ ॥

Merai man parem lago har ṯīr.  Hamrī beḏan har parabẖ jānai mere man anṯar kī pīr. ||1|| rahā▫o.

 

(Prem-u) love of (har-i) the Almighty has (lago) hit (meyrai) my (man-i) mind like (teer) an arrow – I am restless to find IT.

(Har-i) the Almighty (prabh-u) Master (jaanai) knows (beydan) the pain of (peer = pain) yearning (antar) in (meyrey) my (man) mind. 1.

(Rahaau) pause and reflect on this.

 

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ਮੇਰੇ ਹਰਿ ਪ੍ਰੀਤਮ ਕੀ ਕੋਈ ਬਾਤ ਸੁਨਾਵੈ ਸੋ ਭਾਈ ਸੋ ਮੇਰਾ ਬੀਰ ॥੨॥

Mere har parīṯam kī ko▫ī bāṯ sunāvai so bẖā▫ī so merā bīr. ||2||

 

(Koee) someone who (sunaavai) tells me (baat = words) the virtues of (meyrey) my (preetam) Beloved (har-i) Almighty, – which I should emulate in order to find IT – (so) that person is (meyra) my (bhaaee) brother, (beer) dear brother – I shall love him. 2.

 

ਮਿਲੁ ਮਿਲੁ ਸਖੀ ਗੁਣ ਕਹੁ ਮੇਰੇ ਪ੍ਰਭ ਕੇ ਲੇ ਸਤਿਗੁਰ ਕੀ ਮਤਿ ਧੀਰ ॥੩॥

Mil mil sakẖī guṇ kaho mere parabẖ ke le saṯgur kī maṯ ḏẖīr. ||3||

 

Advice: (Mil-u mil-u) together with (sakhee = girlfriends of the girl – soul) holy congregation where virtues of the Almighty are recounted and learnt to emulate, (kah-u = say) recount (gun) virtues of (prabh) Master (meyrey = my) of all, (ley = taking) with (dheer) solace-giving (mat-i) counsel (ki) of (satiguru) the true guru. 3.

 

ਜਨ ਨਾਨਕ ਕੀ ਹਰਿ ਆਸ ਪੁਜਾਵਹੁ ਹਰਿ ਦਰਸਨਿ ਸਾਂਤਿ ਸਰੀਰ ॥੪॥੬॥

Jan Nānak kī har ās pujāvahu har ḏarsan sāʼnṯ sarīr. ||4||6||

 

O (har-i) Almighty, please (pujaavhu) fulfil (aas) the wish of (jan) humble fourth Nanak to obtain (darsan-i) vision of (har-i) the Almighty, i.e. please reveal Yourself within, so that my (sareer = body) being attains (saant-i) peace. 4. 1.

 

ਛਕਾ ੧॥
Cẖẖakā 1||

 

Group of six Shabads completed.