SGGS pp 1262-1264, Malaar M: 4, Shabads 1-5.

SGGS pp 1262-1264, Malaar M: 4, Shabads 1-5.

 

ਰਾਗੁ ਮਲਾਰ ਮਹਲਾ ੪ ਘਰੁ ੧ ਚਉਪਦੇ        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg malār mėhlā 4 gẖar 1 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raag Malaar, (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 with the true guru’s grace/guidance.

 

 

ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਧਿਆਇਓ ਹਿਰਦੈ ਮਤਿ ਗੁਰਮਤਿ ਦੂਖ ਵਿਸਾਰੀ ॥ ਸਭ ਆਸਾ ਮਨਸਾ ਬੰਧਨ ਤੂਟੇ ਹਰਿ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥੧॥

An▫ḏin har har ḏẖi▫ā▫i▫o hirḏai maṯ gurmaṯ ḏūkẖ visārī. Sabẖ āsā mansā banḏẖan ṯūte har har parabẖ kirpā ḏẖārī. ||1||

 

One who (dhiaaio) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam or Divine virtues and commands (hirdai) in mind (gurmat-i = guru’s counsel) guided by the guru, (dookh) faults/transgressions (visaari = forgotten) are given up from his/her (mat-i) mind/thinking.

(Har-i har-i) the Almighty (prabh-i) Master (dhaari) bestows (kirpa) kindness and (sabh) all (aasaa) expectations from others, (mansaa) wishes of the mind for material benefit and (bandhan = bonds) attachments to the world-play (toottey = break) end, i.e. s/he yearns for, and looks only to, God. 1.

 

ਨੈਨੀ ਹਰਿ ਹਰਿ ਲਾਗੀ ਤਾਰੀ ॥ ਸਤਿਗੁਰੁ ਦੇਖਿ ਮੇਰਾ ਮਨੁ ਬਿਗਸਿਓ ਜਨੁ ਹਰਿ ਭੇਟਿਓ ਬਨਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Nainī har har lāgī ṯārī.  Saṯgur ḏekẖ merā man bigsi▫o jan har bẖeti▫o banvārī. ||1|| rahā▫o.

 

(Taari) gaze of my (naini) eyes, (laagi) is focused looking for, i.e. steadfastly reflect on Naam of, to find, (har-i har-i) the Almighty within.

(Meyra) my (man-u) mind (bigsio) blossoms (deykh-i) seeing (satigur-u) the true guru – because it is with the guru’s guidance that – (har-i) the Almighty (banvaari = gardener of the vegetation) Sustainor is (bheyttio) found. 1

(Rahaau) Dwell on this and reflect.

 

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ਜਿਨਿ ਐਸਾ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮੇਰਾ ਹਰਿ ਹਰਿ ਤਿਸ ਕੈ ਕੁਲਿ ਲਾਗੀ ਗਾਰੀ ॥ ਹਰਿ ਤਿਸ ਕੈ ਕੁਲਿ ਪਰਸੂਤਿ ਨ ਕਰੀਅਹੁ ਤਿਸੁ ਬਿਧਵਾ ਕਰਿ ਮਹਤਾਰੀ ॥੨॥

Jin aisā nām visāri▫ā merā har har ṯis kai kul lāgī gārī.  Har ṯis kai kul parsūṯ na karī▫ahu ṯis biḏẖvā kar mėhṯārī. ||2||

 

One (jin-i) who (visaariaa) forgets (har-i har-i) the purifying and rejuvenating Naam of the Almighty Master (meyra = my) of all, (kai = of, tis = that) his/her (kul) lineage (laagi) gets (gaari/gaal) swear/curse, i.e. is not respected.

O (har-i) Almighty, please do not (kareeahu = make) let (kai = of, tis-u = that) his/her (kul-i) lineage/parents (parsoot-i) procreate; (kar-i) make (tis-u) his/her (mahtaari) mother (bidhva) a widow – so that s/he does not conceive. 2.

 

ਹਰਿ ਹਰਿ ਆਨਿ ਮਿਲਾਵਹੁ ਗੁਰੁ ਸਾਧੂ ਜਿਸੁ ਅਹਿਨਿਸਿ ਹਰਿ ਉਰਿ ਧਾਰੀ ॥ ਗੁਰਿ ਡੀਠੈ ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਗਸੈ ਜਿਉ ਬਾਰਿਕੁ ਦੇਖਿ ਮਹਤਾਰੀ ॥੩॥

Har har ān milāvhu gur sāḏẖū jis ahinis har ur ḏẖārī.  Gur dīṯẖai gur kā sikẖ bigsai ji▫o bārik ḏekẖ mėhṯārī. ||3||

 

O (har-i har-i) Almighty, please (aan-i = bring, milaavhu = cause to meet) lead me to (gur-u) the great (saadhoo) guru (jis-u) who himself (dhaari) keeps (har-i) the Almighty (ur-i) in mind (ahinis-i) day and night – in all activities – so as to learn from him and follow his example.

(Sikh-u) the disciple of (gur) the guru (bigsai) blossoms (ddeetthai = seeing) on meeting (gur-i) the guru, (jio) like (baarik-u) the child is happy (deykh-i) on seeing (mahtaari) the mother. 3.

 

ਧਨ ਪਿਰ ਕਾ ਇਕ ਹੀ ਸੰਗਿ ਵਾਸਾ ਵਿਚਿ ਹਉਮੈ ਭੀਤਿ ਕਰਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਭੀਤਿ ਤੋਰੀ ਜਨ ਨਾਨਕ ਮਿਲੇ ਬਨਵਾਰੀ ॥੪॥੧॥

Ḏẖan pir kā ik hī sang vāsā vicẖ ha▫umai bẖīṯ karārī.  Gur pūrai ha▫umai bẖīṯ ṯorī jan Nānak mile banvārī. ||4||1||

 

(Dhan) the soul-wife and (pir) Almighty husband (vaasaa) dwell (ik hi = only one, sang-i = company) together – within the creature – but have (karaari) a strong (bheet-i) wall of (haumai = ego) self-importance of the soul (vich-i = in) separating them – and one does not identify God’s presence within.

When (bheet-i) the wall of (haumai) self-importance is (tori) is broken (poorai gur-i) by the perfect guru, i.e. when one develops humility with the guru’s guidance – then (jan) the humble seeker (miley) meets (banvaari = gardener of the vegetation) Almighty, says fourth Nanak. 4. 1.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਗੰਗਾ ਜਮੁਨਾ ਗੋਦਾਵਰੀ ਸਰਸੁਤੀ ਤੇ ਕਰਹਿ ਉਦਮੁ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਕਿਲਵਿਖ ਮੈਲੁ ਭਰੇ ਪਰੇ ਹਮਰੈ ਵਿਚਿ ਹਮਰੀ ਮੈਲੁ ਸਾਧੂ ਕੀ ਧੂਰਿ ਗਵਾਈ ॥੧॥

Malār mėhlā 4.  Gangā jamunā goḏāvrī sarsuṯī ṯe karahi uḏam ḏẖūr sāḏẖū kī ṯā▫ī. Kilvikẖ mail bẖare pare hamrai vicẖ hamrī mail sāḏẖū kī ḏẖūr gavā▫ī. ||1||

 

Composition of the fourth Guru in Raag Malaar. People go to bathe at the rivers Ganga, Jamuna/Yamuna, Godaavri, Sursati/Srasvati to purify themselves, but (tey = they) the pilgrim centers (karah-i = make, udam-u = effort) look forward (kai taai) for (dhoor-i) dust of the feet of (saadhoo) devotees of God.

They say: We become dirty since numerous people (bharey) smeared with (mail-u) the dirt of (kilvikh) sins (parey) enter us; (hamri) our (mail-u) dirt (gavaai = lost) is removed (dhoor-i) with dust of the feet of (sadhoo) devotees of God. 1.

 

ਤੀਰਥਿ ਅਠਸਠਿ ਮਜਨੁ ਨਾਈ ॥ ਸਤਸੰਗਤਿ ਕੀ ਧੂਰਿ ਪਰੀ ਉਡਿ ਨੇਤ੍ਰੀ ਸਭ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧirath aṯẖsaṯẖ majan nā▫ī.  Saṯsangaṯ kī ḏẖūr parī ud neṯrī sabẖ ḏurmaṯ mail gavā▫ī. ||1|| rahā▫o.

 

People go (naai/nhaai) to bathe and take (majan) dip (attsatth-i) at the sixty eight (teerath-i) places of pilgrimage – but this only cleans the body. However when (dhoor-i) dust of the feet (ki) of (satsangat-i) holy congregation (udd-i) flies and (pari) falls in (neytri) the eyes, i.e. when in holy congregation one learns to live by Naam or commands of the Almighty, then (mail-u) the dirt of (durmat-i) evil thinking (gaavaai = lost) is removed. 1.

(Rahaau) Dwell on this and reflect.

 

ਜਾਹਰਨਵੀ ਤਪੈ ਭਾਗੀਰਥਿ ਆਣੀ ਕੇਦਾਰੁ ਥਾਪਿਓ ਮਹਸਾਈ ॥ ਕਾਂਸੀ ਕ੍ਰਿਸਨੁ ਚਰਾਵਤ ਗਾਊ ਮਿਲਿ ਹਰਿ ਜਨ ਸੋਭਾ ਪਾਈ ॥੨॥

Jāharnavī ṯapai bẖāgīrath āṇī keḏār thāpi▫o mėhsā▫ī.  Kāʼnsī krisan cẖarāvaṯ gā▫ū mil har jan sobẖā pā▫ī. ||2||

 

(Tapai = austere) the ascetic (bhaageerath-i) Bhageerath (aani) brought (jaaharnavi) the river Ganga, and (mahsaai) Mahesh/Shankar (thaapio) established (Keydaar-u) Kedar Nath – as place of pilgrimage.

(Kaansi) Kashi/Banaras associated with Shiva, and Vrinda Van where Krishna (charaavat) grazed (gaaoo) the cows, became places of pilgrimage; they (paai) have attained (sobha = glory) importance (mil-i = on meeting) due to visits of (jan = servants) devotees of (har-i) the Almighty. 2.

 

ਜਿਤਨੇ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਸਭਿ ਤਿਤਨੇ ਲੋਚਹਿ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਿਲੈ ਗੁਰ ਸਾਧੂ ਲੈ ਤਿਸ ਕੀ ਧੂਰਿ ਮੁਖਿ ਲਾਈ ॥੩॥

Jiṯne ṯirath ḏevī thāpe sabẖ ṯiṯne locẖėh ḏẖūr sāḏẖū kī ṯā▫ī.  Har kā sanṯ milai gur sāḏẖū lai ṯis kī ḏẖūr mukẖ lā▫ī. ||3||

 

(Jitney = as many) all (teerath) places of pilgrimage (thaapey) established/connected with (deyvi) goddesses/gods; (titney = that many) all those (lochaey) long (ki taai) for (dhoor-i) dust of the feet of (saadhoo) God’s devotees.

When (sant-u = saint) a seeker of (har-i) God (milai) meets (gur) a great (saadhoo) devotee of God, s/he (lai) takes (dhoor-i) the dust of the feet (ki = of, tis = that) of the devotee and (laai) applies (mukh-i) on the face, i.e. learns from and follows the example of the devotee. 3.

 

ਜਿਤਨੀ ਸ੍ਰਿਸਟਿ ਤੁਮਰੀ ਮੇਰੇ ਸੁਆਮੀ ਸਭ ਤਿਤਨੀ ਲੋਚੈ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਨਾਨਕ ਲਿਲਾਟਿ ਹੋਵੈ ਜਿਸੁ ਲਿਖਿਆ ਤਿਸੁ ਸਾਧੂ ਧੂਰਿ ਦੇ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੪॥੨॥

Jiṯnī sarisat ṯumrī mere su▫āmī sabẖ ṯiṯnī locẖai ḏẖūr sāḏẖū kī ṯā▫ī.  Nānak lilāt hovai jis likẖi▫ā ṯis sāḏẖū ḏẖūr ḏe har pār langẖā▫ī. ||4||2||

 

(Jitni = as many) all (sristt-i) universes that (tumri = your) have been created by You, (meyrey) my (suaami) Master, (sabh) all (titni = that many) those (lochai) long (ki taai) for (dhoor-i) dust of the feet of (saadhoo) the devotee of God.

One in (jis-u) whose (lilaatt-i = on forehead) fortune it (hovai) is (likhiaa) written to find God, (har-i) the Almighty (dey) gives (dhoor-i) dust of the feet of the devotees, to enable him/her to overcome vices and (langhaai) ferries him/her (paar-i = far shore) across the world-ocean, says fourth Nanak. 4. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਤਿਸੁ ਜਨ ਕਉ ਹਰਿ ਮੀਠ ਲਗਾਨਾ ਜਿਸੁ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੈ ॥ ਤਿਸ ਕੀ ਭੂਖ ਦੂਖ ਸਭਿ ਉਤਰੈ ਜੋ ਹਰਿ ਗੁਣ ਹਰਿ ਉਚਰੈ ॥੧॥

Malār mėhlā 4.  Ŧis jan ka▫o har mīṯẖ lagānā jis har har kirpā karai.  Ŧis kī bẖūkẖ ḏūkẖ sabẖ uṯrai jo har guṇ har ucẖrai. ||1||

 

Composition of the fourth Guru in Raag Malaar. One to (jis-u) whom (har-i har-i) the Almighty (kirpa karai) is kind – to motivate from within – (tis-u) that (jan-u) person (lagaana) finds (har-i) the Almighty (meetth = sweet) lovable, i.e. lovingly obeys Divine commands.

One (jo) who (uchrai = utters) remembers and emulates (gun) virtues of (har-i) the Almighty, (sabh-i) all (ki = of, tis = that) his/her (bhookh = hunger) craving and (dookh) faults/wrong-doings (utrai) are removed. 1.

 

ਜਪਿ ਮਨ ਹਰਿ ਹਰਿ ਹਰਿ ਨਿਸਤਰੈ ॥ ਗੁਰ ਕੇ ਬਚਨ ਕਰਨ ਸੁਨਿ ਧਿਆਵੈ ਭਵ ਸਾਗਰੁ ਪਾਰਿ ਪਰੈ ॥੧॥ ਰਹਾਉ ॥

Jap man har har har nisṯarai.  Gur ke bacẖan karan sun ḏẖi▫āvai bẖav sāgar pār parai. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i) remember (har-i har-i har-i – thrice) the Almighty in thought, word and deed (nistarai = swims) gets across the world-ocean with it. One who (sun-i) listens to (bachan = words) instructions (key) of (gur) the guru and (dhiaavai) pays attention to them, s/he (pavai) gets to (paar-i) the far shore of (bhav) the world (saagar-u) ocean, i.e. overcomes vices, unites with God and is not reborn. 1.

(Rahaau) Dwell on this and reflect.

 

ਤਿਸੁ ਜਨ ਕੇ ਹਮ ਹਾਟਿ ਬਿਹਾਝੇ ਜਿਸੁ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੈ ॥ ਹਰਿ ਜਨ ਕਉ ਮਿਲਿਆਂ ਸੁਖੁ ਪਾਈਐ ਸਭ ਦੁਰਮਤਿ ਮੈਲੁ ਹਰੈ ॥੨॥

Ŧis jan ke ham hāt bihājẖe jis har har kirpā karai.  Har jan ka▫o mili▫āʼn sukẖ pā▫ī▫ai sabẖ ḏurmaṯ mail harai. ||2||

 

One on (jis-u) whom (har-i har-i) the Almighty (kirpa karai) is kind  – to motivate from within to live by Divine commands – (ham) I am a slave (key) of (tis-u) that (jan) person (bihaajey) purchased (haatt-i) from the shop.

One (paaeeai) experiences (sukh-u) peace (miliaa-n) on meeting (kau) with (jan = servant) a devotee of (har-i) God, as his/her company (harai) removes (sabh) all (mail-u) dirt of (durmat-i) evil thinking. 2.

 

ਹਰਿ ਜਨ ਕਉ ਹਰਿ ਭੂਖ ਲਗਾਨੀ ਜਨੁ ਤ੍ਰਿਪਤੈ ਜਾ ਹਰਿ ਗੁਨ ਬਿਚਰੈ ॥ ਹਰਿ ਕਾ ਜਨੁ ਹਰਿ ਜਲ ਕਾ ਮੀਨਾ ਹਰਿ ਬਿਸਰਤ ਫੂਟਿ ਮਰੈ ॥੩॥

Har jan ka▫o har bẖūkẖ lagānī jan ṯaripṯai jā har gun bicẖrai.  Har kā jan har jal kā mīnā har bisraṯ fūt marai. ||3||

 

(Har-i) the Almighty’s (jan = servant) seeker (lagaani = develops) has (bhookh = hunger) yearning for (har-i) the Almighty; (jan-u) the seeker (triptai = satiated) is satisfied (ja) when s/he (bichrai = utters) recounts, thinks of and emulates (gun) virtues of the Almighty, i.e. that is the way to find the Almighty.

(Jan-u) a seeker of (har-i) the Almighty is like (meena) a fish (ka) of (har-i = God, jal = water) the God-water – lover of God’s virtues, s/he (phoott-i = breaks, marai = dies) is restless if s/he (bisrat) forgets God from the mind, like the fish out of water. (the fifth Guru says: Too dareeaau daanaa beena mai machhuli kaisey ant lahaa; jah jah deykha tah tah toohai tujh tey niksi phoot maraa. O God You are like a river and I a fish in it; I die if I come out of (forget) You. You know and see every thing. Wherever I look I find You. You are so vast I cannot know your limits; SGGS p 25. 3.

 

ਜਿਨਿ ਏਹ ਪ੍ਰੀਤਿ ਲਾਈ ਸੋ ਜਾਨੈ ਕੈ ਜਾਨੈ ਜਿਸੁ ਮਨਿ ਧਰੈ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਦੇਖਿ ਸੁਖੁ ਪਾਵੈ ਸਭ ਤਨ ਕੀ ਭੂਖ ਟਰੈ ॥੪॥੩॥

Jin eh parīṯ lā▫ī so jānai kai jānai jis man ḏẖarai. Jan Nānak har ḏekẖ sukẖ pāvai sabẖ ṯan kī bẖūkẖ tarai. ||4||3||

 

The Almighty (jin-i) who (laai) creates (eyh) this (preet-i = love) yearning (so = that) the Almighty (jaanai) knows – as to who loves God, (kai) or that person knows in (jis-u) whose (man-i) mind God (dharai = places) creates it.

Says fourth Nanak: (Jan-u = servant) the seeker (paavai) gets (sukh-u) peace/satisfaction (deykh-i = seeing) obtaining vision of (har-i) the Almighty within; (sabh) all (bhookh = hunger) craving (ki) of his/her (tan) body – for transitory pleasures – (ttarai = goes away) ends. 4. 3.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਜਿਤਨੇ ਜੀਅ ਜੰਤ ਪ੍ਰਭਿ ਕੀਨੇ ਤਿਤਨੇ ਸਿਰਿ ਕਾਰ ਲਿਖਾਵੈ ॥ ਹਰਿ ਜਨ ਕਉ ਹਰਿ ਦੀਨ੍ਹ੍ਹ ਵਡਾਈ ਹਰਿ ਜਨੁ ਹਰਿ ਕਾਰੈ ਲਾਵੈ ॥੧॥

Malār mėhlā 4.  Jiṯne jī▫a janṯ parabẖ kīne ṯiṯne sir kār likẖāvai.  Har jan ka▫o har ḏīnĥ vadā▫ī har jan har kārai lāvai. ||1||

 

Composition of the fourth Guru in Raag Malaar. (Jitney = as many) all (jeea jant) creatures (prabh-i) the Almighty (keeney) creates, (titney = that many) all of them have (kaar) their tasks/duties (likhaavai = written) allotted (sir-i = on the head) for each of them.

(Har-i) the Almighty (deenh) gives (vaddaaee = greatness) ability (kau) to (jan-u = servant) the devotee of (har-i) God to carry out the task on which (har-i) the Almighty puts him/her, i.e. gives awareness of Naam or Divine commands. 1.;

 

ਸਤਿਗੁਰੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ॥ ਹਰਿ ਬੋਲਹੁ ਗੁਰ ਕੇ ਸਿਖ ਮੇਰੇ ਭਾਈ ਹਰਿ ਭਉਜਲੁ ਜਗਤੁ ਤਰਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Saṯgur har har nām ḏariṛ▫āvai.  Har bolhu gur ke sikẖ mere bẖā▫ī har bẖa▫ojal jagaṯ ṯarāvai. ||1|| rahā▫o.

 

(Satigur-u) the true guru (drirraavai) gives firm understanding of Naam/commands of (har-i har-i) the Almighty.

O (meyrey) my (bhaai) brothers, (sikh) disciples of (gur) the guru, (bolhu = utter) remember and obey Naam of (har-i) the Almighty; (har-i) the Almighty (taraavai) ferries – those who obey Naam – across (jagat-u) the world (bhaujal-u = world ocean) ocean of vices – and unites with IT-self. 1.

(Rahaau) Dwell on this and reflect.

 

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ਜੋ ਗੁਰ ਕਉ ਜਨੁ ਪੂਜੇ ਸੇਵੇ ਸੋ ਜਨੁ ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਸਤਿਗੁਰੁ ਪੂਜਹੁ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਤਰਾਵੈ ॥੨॥

Jo gur ka▫o jan pūje seve so jan mere har parabẖ bẖāvai.  Har kī sevā saṯgur pūjahu kar kirpā āp ṯarāvai. ||2||

 

(Jan-u) the person (jo) who (poojey = worships) respects and (seyvey = serves) obeys (gur kau) the guru, (so) that (jan-u) seeker (bhaavai) is approved by (har-i) the Almighty Master (meyrey = my) of all.

(Poojahu = worship) respectfully obey (satigur-u) the true guru’s teaching of (seyva = service) compliance with commands (ki) of (har-i) the Almighty; (aap-i = self) the Almighty (kar-i kirpa) kindly (taraavai) ferries – those who obey – across the world-ocean. 2.

 

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ ਨਿਰਜੀਉ ਪੂਜਹਿ ਮੜਾ ਸਰੇਵਹਿ ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਵੈ ॥੩॥

Bẖaram bẖūle agi▫ānī anḏẖule bẖaram bẖaram fūl ṯorāvai.  Nirjī▫o pūjėh maṛā sarevėh sabẖ birthī gẖāl gavāvai. ||3||

 

Those (agiaani) unaware of Naam, (andhuley = blind) blindly follow (bharam-i) erroneous beliefs; they (bhram-i bhram-i = keep wandering) go about (toraavai) plucking (phool) flowers – to offer to idols.

They (poojah-i) worship (nirjeeo) the life-less idols, or (sareyvah-i) worship at (marra) tombs, and (gavaavai = lose) waste (sabh) all (ghaal) efforts (birthi) in vain. 3.

 

ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਸਤਿਗੁਰੁ ਕਹੀਐ ਹਰਿ ਹਰਿ ਕਥਾ ਸੁਣਾਵੈ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਛਾਦਨ ਭੋਜਨ ਪਾਟ ਪਟੰਬਰ ਬਹੁ ਬਿਧਿ ਸਤਿ ਕਰਿ ਮੁਖਿ ਸੰਚਹੁ ਤਿਸੁ ਪੁੰਨ ਕੀ ਫਿਰਿ ਤੋਟਿ ਨ ਆਵੈ ॥੪॥

Barahm binḏe so saṯgur kahī▫ai har har kathā suṇāvai.  Ŧis gur ka▫o cẖẖāḏan bẖojan pāt patambar baho biḏẖ saṯ kar mukẖ sancẖahu ṯis punn kī fir ṯot na āvai. ||4||

 

(Satigur-u) the true guru (kaheeai = is called) is (so) that person who (bindey) knows (brahm-u) Almighty; he (sunaavai = causes to hear) gives awareness of virtues and commands of (har-i har-i) the Almighty to all.

(Sat-i = true, kar-i = consider) have faith in, obey and serve with (chhaadan) clothes, (sanchahu) serve (bhojan) food (mukh-i = in mouth) to eat, (paatt pattambar) silk/expensive clothes of (bahu) many (bidh-i) types to wear (kau) to (tis-u) that guru; then (tott-i) shortfall in (tis-u) that (punn) good deed does not (aavai) occur, i.e. obeying and serving the guru is the sublime deed. 4.

 

ਸਤਿਗੁਰੁ ਦੇਉ ਪਰਤਖਿ ਹਰਿ ਮੂਰਤਿ ਜੋ ਅੰਮ੍ਰਿਤ ਬਚਨ ਸੁਣਾਵੈ ॥ ਨਾਨਕ ਭਾਗ ਭਲੇ ਤਿਸੁ ਜਨ ਕੇ ਜੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਵੈ ॥੫॥੪॥

Saṯgur ḏe▫o parṯakẖ har mūraṯ jo amriṯ bacẖan suṇāvai. Nānak bẖāg bẖale ṯis jan ke jo har cẖarṇī cẖiṯ lāvai. ||5||4||

 

 (Satigur-u) true guru (jo) who (sunaavai = causes to hear) gives awareness of (amrit) life giving (bachan) words, i.e. Naam, is (partakh) the direct manifestation of (moorat-i = picture) embodiment of (har-i) the Almighty and (deyau = god) worthy of worship/obedience.

(Bhaag) the fortune of (tis) that (jan) person is (bhaley) good (jo) who (laavai) focuses (chit-u) mind on (charni = serving at feet) on obedience of (har-i) the Almighty, says fourth Nanak. 5. 4.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹੀਅਰੈ ਬਸਿਓ ਮੇਰਾ ਸਤਿਗੁਰੁ ਤੇ ਸੰਤ ਭਲੇ ਭਲ ਭਾਂਤਿ ॥ ਤਿਨ੍ਹ੍ਹ ਦੇਖੇ ਮੇਰਾ ਮਨੁ ਬਿਗਸੈ ਹਉ ਤਿਨ ਕੈ ਸਦ ਬਲਿ ਜਾਂਤ ॥੧॥

Malār mėhlā 4.  Jinĥ kai hī▫arai basi▫o merā saṯgur ṯe sanṯ bẖale bẖal bẖāʼnṯ. Ŧinĥ ḏekẖe merā man bigsai ha▫o ṯin kai saḏ bal jāʼnṯ. ||1||

 

Composition of the fourth Guru in Raag Malaar. Those (kai = of, jinh = who) in whose (heerai) mind teachings of (meyra) my (satigur-u) true guru (basio = abide) are remembered and obeyed, (tey) they are (bhaley) good (sant) saints of (bhal = good) a practical (bhaant-i) type.

(Meyra) my (man-u) mind (bigsai) blossoms (deykhey) on seeing/meeting (tinh) them; I (sad) ever (jaant = am, bal-i= sacrifice, kai = for) adore (tin) them. 1.

 

ਗਿਆਨੀ ਹਰਿ ਬੋਲਹੁ ਦਿਨੁ ਰਾਤਿ ॥ ਤਿਨ੍ਹ੍ਹ ਕੀ ਤ੍ਰਿਸਨਾ ਭੂਖ ਸਭ ਉਤਰੀ ਜੋ ਗੁਰਮਤਿ ਰਾਮ ਰਸੁ ਖਾਂਤਿ ॥੧॥ ਰਹਾਉ ॥

Gi▫ānī har bolhu ḏin rāṯ.  Ŧinĥ kī ṯarisnā bẖūkẖ sabẖ uṯrī jo gurmaṯ rām ras kẖāʼnṯ. ||1|| rahā▫o.

 

O brethren, (giaani = learned) learn the guru’s teachings to (bolhu = utter) remember and obey commands of (har-i) the Almighty (din-u) day and (raat-i) night – in all activities. Those (jo) who (khaant-i = eat) drink (raam = God) the Divine (ras-u) elixir, i.e. live according to Divine virtues and commands, (gurmat-i) guided by the guru, (sabh) all (ki = of, tinh = them) their (trisna) craving for transitory pleasures/gains (utri) removed – ends. 1.

(Rahaau) Dwell on this and reflect.

 

ਹਰਿ ਕੇ ਦਾਸ ਸਾਧ ਸਖਾ ਜਨ ਜਿਨ ਮਿਲਿਆ ਲਹਿ ਜਾਇ ਭਰਾਂਤਿ ॥ ਜਿਉ ਜਲ ਦੁਧ ਭਿੰਨ ਭਿੰਨ ਕਾਢੈ ਚੁਣਿ ਹੰਸੁਲਾ ਤਿਉ ਦੇਹੀ ਤੇ ਚੁਣਿ ਕਾਢੈ ਸਾਧੂ ਹਉਮੈ ਤਾਤਿ ॥੨॥

Har ke ḏās sāḏẖ sakẖā jan jin mili▫ā lėh jā▫e bẖarāʼnṯ.  Ji▫o jal ḏuḏẖ bẖinn bẖinn kādẖai cẖuṇ hansulā ṯi▫o ḏehī ṯe cẖuṇ kādẖai sāḏẖū ha▫umai ṯāṯ. ||2||

 

(Daas = servants) devotees (key) of (har-i) the Almighty are such (saadh) accomplished saints and (sakhaa jan) companions (jin = whom, milia = meeting) in whose company (bhraant-i = in delusion) wandering in mistaken beliefs (lah-i jaaey) is removed.

(Jio) like (hansula – a swan-like bird) the Hans (bhinn bhinn) separates (jal) water from milk, (chun-i) picks/selects milk and (kaaddhai = takes out) rejects water, (tio) similarly (saadhoo) a seeker of the Almighty (chun-i) picks and (kaaddhai) removes (taat-i = heat) the fire/evil of (haumai) self-importance – forgetting God and acting by self-will – and to live by Naam. 2.

 

ਜਿਨ ਕੈ ਪ੍ਰੀਤਿ ਨਾਹੀ ਹਰਿ ਹਿਰਦੈ ਤੇ ਕਪਟੀ ਨਰ ਨਿਤ ਕਪਟੁ ਕਮਾਂਤਿ ॥ ਤਿਨ ਕਉ ਕਿਆ ਕੋਈ ਦੇਇ ਖਵਾਲੈ ਓਇ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਂਤਿ ॥੩॥

Jin kai parīṯ nāhī har hirḏai ṯe kaptī nar niṯ kapat kamāʼnṯ. Ŧin ka▫o ki▫ā ko▫ī ḏe▫e kẖavālai o▫e āp bīj āpe hī kẖāʼnṯ. ||3||

 

Those in (kai = of, jin = whom) whose (hirdai) mind there is no (preet-i) love for (har-i) the Almighty, i.e. who do not obey Divine commands, (tey = those) such (nar) persons (nit) ever (kamaant-i) practice (kapatt-u) deceit – indulge in vices but claim to be pious.

(Kiaa) what can (koi) anyone (dey-i) give them (khavaalai = cause to eat) to eat, i.e. no one can help them; (oey) they act by (aap hi) themselves, and (khaant-i = eat) reap what they (aap-i = self) themselves (beej-i) sow, i.e. they do not take guidance and others’ prayers for them do not work. 3.

 

ਹਰਿ ਕਾ ਚਿਹਨੁ ਸੋਈ ਹਰਿ ਜਨ ਕਾ ਹਰਿ ਆਪੇ ਜਨ ਮਹਿ ਆਪੁ ਰਖਾਂਤਿ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਨਾਨਕੁ ਸਮਦਰਸੀ ਜਿਨਿ ਨਿੰਦਾ ਉਸਤਤਿ ਤਰੀ ਤਰਾਂਤਿ ॥੪॥੫॥

Har kā cẖihan so▫ī har jan kā har āpe jan mėh āp rakẖāʼnṯ. Ḏẖan ḏẖan gurū Nānak samaḏrasī jin ninḏā usṯaṯ ṯarī ṯarāʼnṯ. ||4||5||

 

Whatever (chihan-u = sign) are attributes (ka) of (har-i) the Almighty (soi) the same are also of (jan = servant) devotee of (har-i) the Almighty; because the Almighty (rakhaant-i) places (aapey) the Self (mah-i) in (jan) the devotee.

(Dhann-u dhann-u) the blessed Guru (samdarsi = with one sight) treats everyone equally; and (jin-i) who (tari = swim across) rises above (ninda) slander and (ustat-i = praise) sycophancy and (taraan-i = ferries across) guides others to do so, says fourth Nanak. 4. 5.

 

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