SGGS pp 984-986, Maali Gaurra M: 4, Shabads 1-6.

 

ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪

Rāg mālī ga▫uṛā mėhlā 4

 

Composition (mahla 4) of the fourth Guru in Raag Maali Gaurra.

 

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.

 

Composition (mahla 4) of the fourth Guru in Raga Maali Gaurra.  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.

 

ਅਨਿਕ ਜਤਨ ਕਰਿ ਰਹੇ ਹਰਿ ਅੰਤੁ ਨਾਹੀ ਪਾਇਆ ॥ ਹਰਿ ਅਗਮ ਅਗਮ ਅਗਾਧਿ ਬੋਧਿ ਆਦੇਸੁ ਹਰਿ ਪ੍ਰਭ ਰਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Anik jaṯan kar rahe har anṯ nāhī pā▫i▫ā.  Har agam agam agāḏẖ boḏẖ āḏes har parabẖ rā▫i▫ā. ||1|| rahā▫o.

 

The humans (kar-i rahey = have made, jatan = efforts) have tried but have (nahi) not (paaiaa) found (ant-u = limit) the measure of – virtues and powers – (har-i) of the Almighty.

(Har-i) the Almighty is (agam) beyond reach/comprehension and (agam) still farther, and hence (bodh-i = knowledge, agaadh = bottomless) unfathomable; we should (aadeys-u) pay obeisance to (raaiaa = king) the Sovereign Almighty, i.e. just submit to IT’s commands – which are learnt from the guru/Gurbani. 1.

 (Rahaau) pause and reflect on this.

 

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਤ ਝਗਰਤੇ ਝਗਰਾਇਆ ॥ ਹਮ ਰਾਖੁ ਰਾਖੁ ਦੀਨ ਤੇਰੇ ਹਰਿ ਸਰਨਿ ਹਰਿ ਪ੍ਰਭ ਆਇਆ ॥੧॥

Kām kroḏẖ lobẖ moh niṯ jẖagraṯe jẖagrā▫i▫ā.  Ham rākẖ rākẖ ḏīn ṯere har saran har parabẖ ā▫i▫ā. ||1||

 

The human beings are caught in (kaam-u) desires, (krodh-u) anger (lobh-u) greed and (mohu) attachment to the world-play; they (jhagraaiaa) cause to quarrel and people (nit) ever (jhagrtey) quarrel, i.e. people remain in conflict because of being possessed by vices and forgetting God.

O (har-i) Almighty (prabh) Master, (ham) I am (teyrey) Your (deen = poor) humble servant, please (raakh-u raakh-u) protect me here and in the hereafter; I have (aaiaa = come) placed myself in Your (saran-i = sanctuary) care and obedience. 1.

 

ਸਰਣਾਗਤੀ ਪ੍ਰਭ ਪਾਲਤੇ ਹਰਿ ਭਗਤਿ ਵਛਲੁ ਨਾਇਆ ॥ ਪ੍ਰਹਿਲਾਦੁ ਜਨੁ ਹਰਨਾਖਿ ਪਕਰਿਆ ਹਰਿ ਰਾਖਿ ਲੀਓ ਤਰਾਇਆ ॥੨॥

Sarṇāgaṯī parabẖ pālṯe har bẖagaṯ vacẖẖal nā▫i▫ā.  Par▫hilāḏ jan harnākẖ pakri▫ā har rākẖ lī▫o ṯarā▫i▫ā. ||2||

 

O (har-i) Almighty, You (naaiaa = name) are known for (vachhal-u) love (bhagat-i) for the devotees; o (prabh) Master, it is Your tradition to (paaltey = nurtures) look after those who (sarnaagti) come to Your sanctuary.

The demon king (Harnaakh-i) Harnakasyayp (pakriaa) detained his son Prahilaad – your devotee and wanted to kill him – but You (raakh-i leeo) saved, and (taraaio) ferried the child across the world-ocean, i.e. united with Yourself and obviated his rebirth. 2.

 

ਹਰਿ ਚੇਤਿ ਰੇ ਮਨ ਮਹਲੁ ਪਾਵਣ ਸਭ ਦੂਖ ਭੰਜਨੁ ਰਾਇਆ ॥ ਭਉ ਜਨਮ ਮਰਨ ਨਿਵਾਰਿ ਠਾਕੁਰ ਹਰਿ ਗੁਰਮਤੀ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥

Har cẖeṯ re man mahal pāvaṇ sabẖ ḏūkẖ bẖanjan rā▫i▫ā.  Bẖa▫o janam maran nivār ṯẖākur har gurmaṯī parabẖ pā▫i▫ā. ||3||

 

(Rey) o (man = mind) human being, (cheyt-i) think of how (paavan) to find (mahal-u = palace) the abode of (har-i) the Almighty, (raaiaa = king) the Master who (bhanjan-u) destroys (sabh) all (dookh) distress.

(Thaakur) the Master (nivaar-i = drives away) obviates (bhau) the fear of being put in cycles of (janam) births and (maran) deaths; (har-i prabh-u) the Almighty Master is (paaiaa) found (gurmati = guru’s counsel) with the guru’s guidance. 3.

 

ਹਰਿ ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਸੁਆਮੀ ਭਉ ਭਗਤ ਭੰਜਨੁ ਗਾਇਆ ॥ ਹਰਿ ਹਾਰੁ ਹਰਿ ਉਰਿ ਧਾਰਿਓ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਇਆ ॥੪॥੧॥

Har paṯiṯ pāvan nām su▫āmī bẖa▫o bẖagaṯ bẖanjan gā▫i▫ā.  Har hār har ur ḏẖāri▫o jan Nānak nām samā▫i▫ā. ||4||1||

 

Awareness of (naam-u) virtues and commands of (har-i) the Almighty (paavan) purifies (patit) one fallen to vices; (bhagat) the devotees (gaaiaa) praise and obey (suaami) the Master, (bhanjan-u) destroyer of (bhau) fear of births and deaths.

One who (dhaario) puts on (haar-i) the garland of (har-i) Naam (ur-i) on the mind, i.e. whose mind is conscious of the presence of the Almighty, remains (samaaiaa) absorbed (naam-i) in Naam, i.e. conducts the self by Naam or virtues and commands of the Almighty, says fourth Nanak. 4. 1.

 

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ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਸੁਖਦਾਤਾ ॥ ਸਤਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਸਾਦੁ ਆਇਆ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਤਾ ॥੧॥ ਰਹਾਉ ॥ Mālī ga▫uṛā mėhlā 4.  Jap man rām nām sukẖ▫ḏāṯa.  Saṯsangaṯ mil har sāḏ ā▫i▫ā gurmukẖ barahm pacẖẖāṯā. ||1|| rahā▫o.

 

Composition (mahla 4) of the fourth Guru in Raag Maali Gaurra.  O (man = mind) human being, (jap-i) remember, and live by, (naam-u) virtues and commands of (raam-u) the all-pervasive Almighty; it (sukhdaata = giver of comfort) provides comfort/peace.

(Saad-i) taste of (har-i) Divine virtues and commands (aaiaa = comes) is experienced (mil-i = meeting) by joining (satsangat-i) holy congregation; (gurmukh-i) with teachings of the guru there, one (pachhaata = recognizes) becomes aware of the Almighty’s omnipresence. 1.

(Rahaau) pause and reflect on this.

 

ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ॥ ਦੁਰਮਤਿ ਮੈਲੁ ਗਈ ਸਭ ਨੀਕਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤਿ ਹਰਿ ਸਰਿ ਨਾਤਾ ॥੧॥

vadbẖāgī gur ḏarsan pā▫i▫ā gur mili▫ai har parabẖ jāṯā.  Ḏurmaṯ mail ga▫ī sabẖ nīkar har amriṯ har sar nāṯā. ||1||

 

One who (paaiaa) receives (darsan-u = sight/meeting) guidance of (gur) the guru is (vaddbhaagi) fortunate; because har-i prabh-u) the Almighty Master is (jaata = known) recognized within (miliai) by finding (gur-i) the guru – and receiving his guidance.

(Sabh) all (mail-u) dirt of (durmat-i) evil counsel/thinking (gaee neekar) gets out when one (naata) bathes in – lives by – (amrit-i) the life-giving and (har-i = dispels vices) purifying (sar-i) pool of (har-i) Naam or virtues and commands of (har-i) of the Almighty. 1.

 

ਧਨੁ ਧਨੁ ਸਾਧ ਜਿਨ੍ਹ੍ਹੀ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਤਿਨ੍ਹ੍ਹ ਪੂਛਉ ਹਰਿ ਕੀ ਬਾਤਾ ॥ ਪਾਇ ਲਗਉ ਨਿਤ ਕਰਉ ਜੁਦਰੀਆ ਹਰਿ ਮੇਲਹੁ ਕਰਮਿ ਬਿਧਾਤਾ ॥੨॥

Ḏẖan ḏẖan sāḏẖ jinĥī har parabẖ pā▫i▫ā ṯinĥ pūcẖẖa▫o har kī bāṯā.  Pā▫e laga▫o niṯ kara▫o juḏrī▫ā har melhu karam biḏẖāṯā. ||2||

 

(Saadh) the seekers (jinhi) who (paiaa) have found (har-i prabh-u) the Almighty Master are (dhan-u dhan-u) greatly blessed; I (poochhau) ask (tinh) them (baataa = things) about the Almighty, i.e. how should we conduct ourselves so as to be liked by the Almighty.

I (lagau) touch their (paaey) feet and (nit) ever (karau) make (judareeaa) supplication to (meylhu) lead me to (har-i) the Almighty (karam bidhaata) Creator. 2.

 

ਲਿਲਾਟ ਲਿਖੇ ਪਾਇਆ ਗੁਰੁ ਸਾਧੂ ਗੁਰ ਬਚਨੀ ਮਨੁ ਤਨੁ ਰਾਤਾ ॥ ਹਰਿ ਪ੍ਰਭ ਆਇ ਮਿਲੇ ਸੁਖੁ ਪਾਇਆ ਸਭ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਤਾ ॥੩॥

Lilāt likẖe pā▫i▫ā gur sāḏẖū gur bacẖnī man ṯan rāṯā.  Har parabẖ ā▫e mile sukẖ pā▫i▫ā sabẖ kilvikẖ pāp gavāṯā. ||3||

 

(Gur-u saadhoo) the guru (paaiaa) is found if it is (likhey) so written (lilaatt = forehead) in destiny; and (bachni = by words) with teachings of the guru, (man) the mind and (tan-u) body are (raata) imbued with love of the Almighty, i.e. one’s thoughts and actions are guided by Divine virtues and commands as taught by the guru.

When (har-i prabh) Almighty Master (aaey = comes, miley = meets) is found within, (kilvikh, paap) evil thoughts (gavaata = lost) leave, and one (paaiaa) obtains/experiences (sukh-u) peace. 3.

 

ਰਾਮ ਰਸਾਇਣੁ ਜਿਨ੍ਹ੍ਹ ਗੁਰਮਤਿ ਪਾਇਆ ਤਿਨ੍ਹ੍ਹ ਕੀ ਊਤਮ ਬਾਤਾ ॥ ਤਿਨ ਕੀ ਪੰਕ ਪਾਈਐ ਵਡਭਾਗੀ ਜਨ ਨਾਨਕੁ ਚਰਨਿ ਪਰਾਤਾ ॥੪॥੨॥
Rām rasā▫iṇ jinĥ gurmaṯ pā▫i▫ā ṯinĥ kī ūṯam bāṯā.  Ŧin kī pank pā▫ī▫ai vadbẖāgī jan Nānak cẖaran parāṯā. ||4||2||

 

(Jinh) those who (paaiaa) obtain awareness of (rasaain-u = home of elixir) Naam (gurmat-i) with the guru’s guidance, (tin ki) their (baataa) state is (ootam) sublime, i.e. they are praised in the world and accepted in the Divine court.

(Pank) the dust of (tin ki) their feet, i.e. their blessed company, (paaeeai) is obtained (vaddbhaagi) with good fortune; (jan) humble fourth Nanak (praata) places himself at their (charan-i) feet, i.e. pays obeisance to them, and follows their example. 4. 2.

 

Page 985

 

ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪ ॥ ਸਭਿ ਸਿਧ ਸਾਧਿਕ ਮੁਨਿ ਜਨਾ ਮਨਿ ਭਾਵਨੀ ਹਰਿ ਧਿਆਇਓ ॥ ਅਪਰੰਪਰੋ ਪਾਰਬ੍ਰਹਮੁ ਸੁਆਮੀ ਹਰਿ ਅਲਖੁ ਗੁਰੂ ਲਖਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Mālī ga▫uṛā mėhlā 4.  Sabẖ siḏẖ sāḏẖik mun janā man bẖāvnī har ḏẖi▫ā▫i▫o.  Aprampro pārbarahm su▫āmī har alakẖ gurū lakẖā▫i▫o. ||1|| rahā▫o.

 

Composition (mahla 4) of the fourth Guru in Raga Maali Gaurra.  (Sabh-i) all (sidh) accomplished saints, (saadhik) seekers and (mun-i janaa) sages (dhiaaio) pay attention to, i.e. live by virtues and commands of, (har-i) the Almighty with (bhaavni) devotion (man-i) in mind.

The guru (lakhaaiaa) made them aware of (alakh) the unseen (aprampro) Infinite (paarbrahm-u) Supreme (har-i) Almighty (suaami) Master within.

(Rahaau) pause and reflect on this.

 

ਹਮ ਨੀਚ ਮਧਿਮ ਕਰਮ ਕੀਏ ਨਹੀ ਚੇਤਿਓ ਹਰਿ ਰਾਇਓ ॥ ਹਰਿ ਆਨਿ ਮੇਲਿਓ ਸਤਿਗੁਰੂ ਖਿਨੁ ਬੰਧ ਮੁਕਤਿ ਕਰਾਇਓ ॥੧॥

Ham nīcẖ maḏẖim karam kī▫e nahī cẖeṯi▫o har rā▫i▫o.  Har ān meli▫o saṯgurū kẖin banḏẖ mukaṯ karā▫i▫o. ||1||

 

(Ham) we (neech) lowly people (kee-ey) do (madhim = low) unbecoming (karam) deeds because we do not (cheytio) keep in mind virtues and commands of (har-i) the Almighty (raaio = king) Master.

One to whom (Har-i) the Almighty (aan-i) brings (satiguru) the true guru, and (meylio) causes to meet him – to receive his guidance – IT (kaaraaio = caused, mukat-i = free) delivers that person from (bandh = bond) attachment to the world-play (khin-u) instantly – as soon as s/he starts following the guru. 1.

 

ਪ੍ਰਭਿ ਮਸਤਕੇ ਧੁਰਿ ਲੀਖਿਆ ਗੁਰਮਤੀ ਹਰਿ ਲਿਵ ਲਾਇਓ ॥ ਪੰਚ ਸਬਦ ਦਰਗਹ ਬਾਜਿਆ ਹਰਿ ਮਿਲਿਓ ਮੰਗਲੁ ਗਾਇਓ ॥੨॥

Parabẖ masṯake ḏẖur līkẖi▫ā gurmaṯī har liv lā▫i▫o.  Pancẖ sabaḏ ḏargėh bāji▫ā har mili▫o mangal gā▫i▫o. ||2||

 

One (liv = focus, laaio = fixes) pays attention (har-i) to the Almighty, i.e. lives by Hukam or Divine commands, (gurmati) with the guru’s guidance, when (prabh-i) the Master has so (leekhiaa) written (mastakey = on forehead) in destiny.

When (har-i) the Almighty (milio = meets) is found within, the mind (gaaio) sings (mangal) songs of joy with (Sabad = sound) musical instruments of (panch) five types (baajiaa) playing (dargah) in Divine court, i.e. God’s presence within is cause of joy. 2.

 

ਪਤਿਤ ਪਾਵਨੁ ਨਾਮੁ ਨਰਹਰਿ ਮੰਦਭਾਗੀਆਂ ਨਹੀ ਭਾਇਓ ॥ ਤੇ ਗਰਭ ਜੋਨੀ ਗਾਲੀਅਹਿ ਜਿਉ ਲੋਨੁ ਜਲਹਿ ਗਲਾਇਓ ॥੩॥

Paṯiṯ pāvan nām narhar manḏ▫bẖāgī▫āʼn nahī bẖā▫i▫o.  Ŧe garabẖ jonī gālī▫ah ji▫o lon jalėh galā▫i▫o. ||3||

 

(Naam-u) virtues and commands of (narhar) the Almighty (paavan) purify (patit) those fallen to vices, but it (nahi) does not (bhaaio – liked) appeal to (mandbhaageeaa) the unfortunate – self-willed persons.

They (gaaleeah-i) rot, i.e. suffer ever being put in (garabh) the womb in numerous (joni) life-forms, (jio) like (lon-u) salt (galaaio) dissolves (jalah-i) in water. 3.

 

ਮਤਿ ਦੇਹਿ ਹਰਿ ਪ੍ਰਭ ਅਗਮ ਠਾਕੁਰ ਗੁਰ ਚਰਨ ਮਨੁ ਮੈ ਲਾਇਓ ॥ ਹਰਿ ਰਾਮ ਨਾਮੈ ਰਹਉ ਲਾਗੋ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਇਓ ॥੪॥੩॥

Maṯ ḏėh har parabẖ agam ṯẖākur gur cẖaran man mai lā▫i▫o.  Har rām nāmai raha▫o lāgo jan Nānak nām samā▫i▫o. ||4||3||

 

O (har-i) Almighty (prabh, tthaakur) Master, You are (agam) beyond reach/comprehension, – and I cannot see You, but – please (deyh-i) impart me (mat-i) the sense that (mai) I (laaio) fix my (man-u) mind on (charan = feet) instructions of the guru.

May I (rahau) remain (laagau = attached) dedicated (naamai) to emulating virtues and obeying commands of You, (raam) the all-pervasive (har-i) Almighty, and (samaaio = absorbed) be dedicated to live (naam-i) by Naam, says (jan) humble fourth Nanak. 4. 3.

 

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ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪ ॥ ਮੇਰਾ ਮਨੁ ਰਾਮ ਨਾਮਿ ਰਸਿ ਲਾਗਾ ॥ ਕਮਲ ਪ੍ਰਗਾਸੁ ਭਇਆ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਜਪਿਓ ਭ੍ਰਮੁ ਭਉ ਭਾਗਾ ॥੧॥ ਰਹਾਉ ॥

Mālī ga▫uṛā mėhlā 4.  Merā man rām nām ras lāgā.  Kamal pargās bẖa▫i▫ā gur pā▫i▫ā har japi▫o bẖaram bẖa▫o bẖāgā. ||1|| rahā▫o.

 

Composition (mahla 4) of the fourth Guru in Raag Maali Gaurra.  (Meyra) my (man-u) mind is (ras-i = joufully) happily (laaga = attached) dedicated to living (naam-i) by virtues and commands of (raam) the all-pervasive Almighty.

Since I (paaia) found (gur-u) the guru, my (kamal = lotus) mind (bhaiaa) is (pragaas-u) enlightened; (japio) by remembering (har-i) the Almighty, my (bhram-u) delusion – that God is far somewhere – has (bhaaga = run away) left and I have no (bhau) fear – because I have faith in protection by the Almighty present with me.

(Rahaau) pause and reflect on this.

 

ਭੈ ਭਾਇ ਭਗਤਿ ਲਾਗੋ ਮੇਰਾ ਹੀਅਰਾ ਮਨੁ ਸੋਇਓ ਗੁਰਮਤਿ ਜਾਗਾ ॥ ਕਿਲਬਿਖ ਖੀਨ ਭਏ ਸਾਂਤਿ ਆਈ ਹਰਿ ਉਰ ਧਾਰਿਓ ਵਡਭਾਗਾ ॥੧॥

Bẖai bẖā▫e bẖagaṯ lāgo merā hī▫arā man so▫i▫o gurmaṯ jāgā.  Kilbikẖ kẖīn bẖa▫e sāʼnṯ ā▫ī har ur ḏẖāri▫o vadbẖāgā. ||1||

 

(Meyra) my (soio = asleep) indifferent (man-u) mind has (jaaga = awakened) is now alert (gurmat-i) with the guru’s guidance, and my (heeara) heart (laago) is dedicated to (bhai = fear) respectful (bhaaey) loving devotion – obedience to the Almighty.

(Kilbikh) evil thoughts (bhaey) have been (kheen) destroyed, (saant-i) peace (aaee = came) attained; it is my (vaddbhaaga) good fortunate to (dhaario) have (har-i) the Almighty (ur-i) in mind. 1.

 

ਮਨਮੁਖੁ ਰੰਗੁ ਕਸੁੰਭੁ ਹੈ ਕਚੂਆ ਜਿਉ ਕੁਸਮ ਚਾਰਿ ਦਿਨ ਚਾਗਾ ॥ ਖਿਨ ਮਹਿ ਬਿਨਸਿ ਜਾਇ ਪਰਤਾਪੈ ਡੰਡੁ ਧਰਮ ਰਾਇ ਕਾ ਲਾਗਾ ॥੨॥

Manmukẖ rang kasumbẖ hai kacẖū▫ā ji▫o kusam cẖār ḏin cẖāgā.  Kẖin mėh binas jā▫e parṯāpai dand ḏẖaram rā▫e kā lāgā. ||2||

 

But (rang-u) love of (manmukh-u) a self-willed person – if s/he follows the guru at all – is (kachooaa) impermanent like colour of (kusumbh-u) the safflower (kusam) flower, which (chaaga) looks good (chaar-i = four, din = days) for a short while – and then fades.

His/her love for God (binas-i jaaey = is destroyed) wears off (mah-i = in, khin = a moment) quickly, – she gets back to living by vices and – (partaapai) suffers in distress, as (dharam raaey) the metaphoric Divine judge (laaga) imposes (ddandd-u) the punishment of – being put in cycles of births and deaths. 2.

 

ਸਤਸੰਗਤਿ ਪ੍ਰੀਤਿ ਸਾਧ ਅਤਿ ਗੂੜੀ ਜਿਉ ਰੰਗੁ ਮਜੀਠ ਬਹੁ ਲਾਗਾ ॥ ਕਾਇਆ ਕਾਪਰੁ ਚੀਰ ਬਹੁ ਫਾਰੇ ਹਰਿ ਰੰਗੁ ਨ ਲਹੈ ਸਭਾਗਾ ॥੩॥

Saṯsangaṯ parīṯ sāḏẖ aṯ gūṛī ji▫o rang majīṯẖ baho lāgā.  Kā▫i▫ā kāpar cẖīr baho fāre har rang na lahai sabẖāgā. ||3||

 

(Satsangat-i) participation in holy congregation creates (at-i) a very (goorri) deep (preet-i) affection/liking for teachings of (saadh) the guru, (jiau) like (rang-u) colour of a fabric dyed with Majeetth (laaga) is (bahu) very fast- is permanent.

(Kaapar-u, cheer) the clothes so dyed may (bahu = much) totally (phaarey) wear off but (rang-u) the colour given by Majeetth does not (lahai = be removed) fade; (kaaiaa = body) a person dyed in, i.e. imbued with love of Naam, is (sabhaaga) fortunate to be ever imbued with this love for the Almighty.

 

ਹਰਿ ਚਾਰ੍ਹਿਓ ਰੰਗੁ ਮਿਲੈ ਗੁਰੁ ਸੋਭਾ ਹਰਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਂਗਾ ॥ ਜਨ ਨਾਨਕੁ ਤਿਨ ਕੇ ਚਰਨ ਪਖਾਰੈ ਜੋ ਹਰਿ ਚਰਨੀ ਜਨੁ ਲਾਗਾ ॥੪॥੪॥

Har cẖārĥi▫o rang milai gur sobẖā har rang cẖalūlai rāʼngā.  Jan Nānak ṯin ke cẖaran pakẖārai jo har cẖarnī jan lāgā. ||4||4||

 

When (har-i) the Almighty (chaarhio = dyes, rang-u = color) imbues with IT’s love, one (milai) receives (guru-u) great (sobha) glory for (raanga = dyed) being imbued with (chaloolai) deep red color – lasting love for (har-i) the Almighty.

(Jan) humble fourth Nanak, (pakhaarai) washes (charan) feet (key) of (tin) that (jan-u = servant) devotee (jo) who (laagaa = attached) is dedicated to live by (charni = feet) commands of (har-i) the Almighty. 4. 4.

 

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ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪ ॥ ਮੇਰੇ ਮਨ ਭਜੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਪਾਲਾ ॥ ਮੇਰਾ ਮਨੁ ਤਨੁ ਲੀਨੁ ਭਇਆ ਰਾਮ ਨਾਮੈ ਮਤਿ ਗੁਰਮਤਿ ਰਾਮ ਰਸਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Mālī ga▫uṛā mėhlā 4.  Mere man bẖaj har har nām gupālā.  Merā man ṯan līn bẖa▫i▫ā rām nāmai maṯ gurmaṯ rām rasālā. ||1|| rahā▫o.

 

Composition (mahla 4) of the fourth Guru in Raga Maali Gaurra.  O (meyrey) my (man) mind, (bhaj-u) remember and live by (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing (naam-u) virtues and commands of (gupaala = Sustainor) the Almighty.

(Meyra) my (man-u) mind and (tan-u) body, i.e. my whole being, (bhaiaa) is (leen) absorbed (naamai) in Naam of (raam) the all-pervasive Almighty (gurmat-i) with the guru’s guidance; my (mat-i) thinking is focused on (raam) the Almighty (rasaala = abode of joy) the source of happiness. 1.

(Rahaau) pause and reflect on this.

 

ਗੁਰਮਤਿ ਨਾਮੁ ਧਿਆਈਐ ਹਰਿ ਹਰਿ ਮਨਿ ਜਪੀਐ ਹਰਿ ਜਪਮਾਲਾ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਮਸਤਕਿ ਲੀਖਿਆ ਹਰਿ ਮਿਲਿਆ ਹਰਿ ਬਨਮਾਲਾ ॥੧॥

Gurmaṯ nām ḏẖi▫ā▫ī▫ai har har man japī▫ai har japmālā.  Jinĥ kai masṯak līkẖi▫ā har mili▫ā har banmālā. ||1||

 

We should (dhiaaeeai) pay attention to (har-i) the purifying and (har-i) revitalizing (naam-u) virtues and commands of the Almighty; (man-i) in our minds we should (japeeai) remember (har-i) the Almighty; that should be our (japmaala) the rosary for remembrance.

Those in (jinh kai) whose (mastak-i = forehead) destiny it is so (leekhiaa) written, they (miliaa) find (banmaala) wearer of garland of flowers of the jungle, (har-i) the Almighty Master of all vegetation. 1.

 

ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨ੍ਹ੍ਹ ਚੂਕੇ ਸਰਬ ਜੰਜਾਲਾ ॥ ਤਿਨ੍ਹ੍ਹ ਜਮੁ ਨੇੜਿ ਨ ਆਵਈ ਗੁਰਿ ਰਾਖੇ ਹਰਿ ਰਖਵਾਲਾ ॥੨॥

Jinĥ har nām ḏẖi▫ā▫i▫ā ṯinĥ cẖūke sarab janjālā.  Ŧinĥ jam neṛ na āvī gur rākẖe har rakẖvālā. ||2||

 

Those (jinh) who (dhiaaia) pay attention to (naam-u) emulating virtues and obeying commands of (har-i) the Almighty, (sarab) all (tin) their (janjaala) entanglements (chookey) end, i.e. they become unattached to the world-play.

(Jam-u) the agent of Divine justice does not (aavaee) come (neyrr-i) near (tinh) them; they (raakhey) are saved (gur-i) by teachings of the guru; (har-i) the Almighty is their (rakhvaala) protector. 2.

 

ਹਮ ਬਾਰਿਕ ਕਿਛੂ ਨ ਜਾਣਹੂ ਹਰਿ ਮਾਤ ਪਿਤਾ ਪ੍ਰਤਿਪਾਲਾ ॥ ਕਰੁ ਮਾਇਆ ਅਗਨਿ ਨਿਤ ਮੇਲਤੇ ਗੁਰਿ ਰਾਖੇ ਦੀਨ ਦਇਆਲਾ ॥੩॥

Ham bārik kicẖẖū na jāṇhū har māṯ piṯā parṯipālā.  Kar mā▫i▫ā agan niṯ melṯe gur rākẖe ḏīn ḏa▫i▫ālā. ||3||

 

(Ham) we (baarik) children (jaanhoo) know (kichhoo na) nothing – about how to protect ourselves; the Almighty (pratipaala = nurtures) looks after us like (maat = mother, pitaa = father) the parents.

Like the children, we (nit) ever (meyltey = cause to meet) put our (kar-u) hand (agan-i) in fire, i.e. we ever succumb to temptations and (raakhey) are saved (gur-i) by paying attention to teachings of the guru who is (daiaala) compassionate to (deen = poor) the helpless. 3.

 

ਬਹੁ ਮੈਲੇ ਨਿਰਮਲ ਹੋਇਆ ਸਭ ਕਿਲਬਿਖ ਹਰਿ ਜਸਿ ਜਾਲਾ ॥ ਮਨਿ ਅਨਦੁ ਭਇਆ ਗੁਰੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਸਬਦਿ ਨਿਹਾਲਾ ॥੪॥੫॥

Baho maile nirmal ho▫i▫ā sabẖ kilbikẖ har jas jālā.  Man anaḏ bẖa▫i▫ā gur pā▫i▫ā jan Nānak sabaḏ nihālā. ||4||5||

 

People who are (bahu = much) deeply (mailey = dirty) caught in vices (hoiaa = become, nirmal = free of dirt) can be delivered of (sabh) all (kilbikh) wrongdoings; they are (jaala) burnt/destroyed (jas-i) by praise and emulation of virtues of (har-i) the Almighty.

(Anad-u/anand) joy is (bhaiaa) experienced (man-i) by the mind on (paaiaa) finding the guru; because (nihaala) happiness comes (sabad-i) by living by the guru’s teachings, says (jan) humble fourth Nanak. 4. 5.

 

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ਮਾਲੀ ਗਉੜਾ ਮਹਲਾ ੪ ॥ ਮੇਰੇ ਮਨ ਹਰਿ ਭਜੁ ਸਭ ਕਿਲਬਿਖ ਕਾਟ ॥ ਹਰਿ ਹਰਿ ਉਰ ਧਾਰਿਓ ਗੁਰਿ ਪੂਰੈ ਮੇਰਾ ਸੀਸੁ ਕੀਜੈ ਗੁਰ ਵਾਟ ॥੧॥ ਰਹਾਉ ॥

Mālī ga▫uṛā mėhlā 4.  Mere man har bẖaj sabẖ kilbikẖ kāt.  Har har ur ḏẖāri▫o gur pūrai merā sīs kījai gur vāt. ||1|| rahā▫o.

 

Composition (mahla 4) of the fourth Guru in Raga Maali Gaurra. (Meyrey) my (man) mind, (bhaj-u) remember and live by virtues and commands of (har-i) the Almighty; it (kaatt = cuts) obviates (sabh) all (kilbikh) wrongdoings.

(Poorai) the perfect (gur-i) guru (dhaario) placed in my (ur) mind, i.e. imparted me awareness of, (har-i = takes away vices) the purifying and (har-i = makes green) revitalizing Divine virtues and commands; one should cut and (keejai = make) place one’s (sees-u) head on(vaatt) the path of the guru’s feet to be touched  by them, i.e. submit to teachings of (gur) the guru. 1.

(Rahaau) pause and reflect on this.

 

ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਕੀ ਮੈ ਬਾਤ ਸੁਨਾਵੈ ਤਿਸੁ ਮਨੁ ਦੇਵਉ ਕਟਿ ਕਾਟ ॥ ਹਰਿ ਸਾਜਨੁ ਮੇਲਿਓ ਗੁਰਿ ਪੂਰੈ ਗੁਰ ਬਚਨਿ ਬਿਕਾਨੋ ਹਟਿ ਹਾਟ ॥੧॥

Mere har parabẖ kī mai bāṯ sunāvai ṯis man ḏeva▫o kat kāt.  Har sājan meli▫o gur pūrai gur bacẖan bikāno hat hāt. ||1||

 

Anyone who (sunaavai = causes to hear) makes me aware of (baat = talk) message/directions of (meyrey) my (har-i) Almighty (prabh) Master; I shall (katt-i) cut my (man-u) mind (katt) into pieces and (devau = give) make offering to, i.e. shall dissolve my ego and follow the example of, (tis-u) that person.

(Poorai) the perfect guru (meylio) led me to (har-i) the Almighty (saajan-u) friend; I have (bikaano) been sold to (bachan-i = to the word) to teachings of the guru at (hatt) the shop, (haatt) in the market, i.e. I have submitted myself to teachings of the guru like a slave. 1.

 

ਮਕਰ ਪ੍ਰਾਗਿ ਦਾਨੁ ਬਹੁ ਕੀਆ ਸਰੀਰੁ ਦੀਓ ਅਧ ਕਾਟਿ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਕੋ ਮੁਕਤਿ ਨ ਪਾਵੈ ਬਹੁ ਕੰਚਨੁ ਦੀਜੈ ਕਟਿ ਕਾਟ ॥੨॥

Makar parāg ḏān baho kī▫ā sarīr ḏī▫o aḏẖ kāt.  Bin har nām ko mukaṯ na pāvai baho kancẖan ḏījai kat kāt. ||2||

 

People (keeaa) do/give (bah-u) plenty of (daan) charities (praag-i) at Allahabad or (deeo) offer (sareer-u) the body to be (kaatt-i) cut (adh-i) in the middle by a saw at Banaaras/Kaashi – to attain salvation.

One may (deejai) give (bahu = plenty) any amount of (kanchan-u) gold in charity or (katt-i kaat) get cut, but (ko na) no one can (paavai) attain (mukat-i) salvation, (bin-u) without living by (naam) virtues and directions of (har-i) the Almighty. 2.

 

ਹਰਿ ਕੀਰਤਿ ਗੁਰਮਤਿ ਜਸੁ ਗਾਇਓ ਮਨਿ ਉਘਰੇ ਕਪਟ ਕਪਾਟ ॥ ਤ੍ਰਿਕੁਟੀ ਫੋਰਿ ਭਰਮੁ ਭਉ ਭਾਗਾ ਲਜ ਭਾਨੀ ਮਟੁਕੀ ਮਾਟ ॥੩॥

Har kīraṯ gurmaṯ jas gā▫i▫o man ugẖre kapat kapāt.  Ŧarikutī for bẖaram bẖa▫o bẖāgā laj bẖānī matukī māt. ||3||

 

One who (gurmat-i) with guru’s guidance (gaaiaao = sings) praises and emulates (jas-u = praise, keerat-i = praise) virtues of the Almighty, the closed (kapatt kapaatt) doors (man-i) of his/her mind (ughrey) open, i.e. s/he is able to find the Almighty within.

One who (phor-i) breaks (trikutti) influence of the three modes of ego – namely, Tamas, Rajas and Saatvic -, his/her (bharam-u) delusion – due to lack of faith in protection by the Almighty – and hence (bhau) fear of what may happen (bhaaga = runs) leaves; (mattuki maatt) the pitcher of (laj = shame) what will others say will (bhaani) breaks, i.e. s/he only cares for living by Naam. 3.

 

ਕਲਜੁਗਿ ਗੁਰੁ ਪੂਰਾ ਤਿਨ ਪਾਇਆ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖੇ ਲਿਲਾਟ ॥ ਜਨ ਨਾਨਕ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਸਭ ਲਾਥੀ ਭੂਖ ਤਿਖਾਟ ॥੪॥੬॥ ॥

Kaljug gur pūrā ṯin pā▫i▫ā jin ḏẖur masṯak likẖe lilāt.  Jan Nānak ras amriṯ pī▫ā sabẖ lāthī bẖūkẖ ṯikẖāt. ||4||6||

 

(Kaljug-i) in the age of conflicts/duality, (poora) the perfect guru is needed but (paaiaa) found by (tin) those in (jin) whose (mastak-i, lilaatt = forehead) destiny it is so (likhey) written (dhur-i) at the source – by the Creator.

Those who (peeaa) drink (amrit-u) the life-giving (ras-u) elixir, (sabh) all their (bhookh) hunger and (tikhaatt) thirst (laattee) is removed, i.e. they do not run after desires, says (jan) humble fourth Nanak. 4. 6.

 

ਛਕਾ ੧

Cẖẖakā 1.

 

This completes one (chhakaa) group of six Shabads.