SGGS pp 575-576, Vaddhans M: 4, Ghoreeaa.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਘੋੜੀਆ   ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 4 gẖoṛī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Vaddhans, (ghorreea = literally mares, the mare on which bridegroom rides) wedding songs.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In a traditional North Indian wedding, the bridegroom proceeds to the bride’s home riding on a mare while rest of the wedding party walks. When he rides the mare, his sisters and other ladies sing songs of joy. These songs are called Ghorreea’n (literally, mares). Using this as analogy, in the Shabad below, the soul is shown to ride the body-mare to proceed for union with the Almighty. This happens only in human birth in which one can understand Naam or Divine virtues and commands to live by them. In other words, it is our deeds, which can enable union with the Almighty. It would be noted that while in physical wedding, the groom seeks the bride, in the spiritual realm the soul seeks the Almighty.

 

ਦੇਹ ਤੇਜਣਿ ਜੀ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ ਧੰਨੁ ਮਾਣਸ ਜਨਮੁ ਪੁੰਨਿ ਪਾਈਆ ਰਾਮ ॥

Ḏeh ṯejaṇ jī rām upā▫ī▫ā rām.  Ḏẖan māṇas janam punn pā▫ī▫ā rām.

 

O (ji) revered sir, (raam-i) the Almighty (upaaeea = created) gave (deyh) the human body as (teyjan-i) a mare for the soul to ride for union with the Creator.

This happens only in human birth. (Dhann-u) blessed is (maanas) the human (janam-u) birth; it is (paaeea) obtained (punn-i) because of virtuous past deeds.

 

ਮਾਣਸ ਜਨਮੁ ਵਡ ਪੁੰਨੇ ਪਾਇਆ ਦੇਹ ਸੁ ਕੰਚਨ ਚੰਗੜੀਆ ॥ ਗੁਰਮੁਖਿ ਰੰਗੁ ਚਲੂਲਾ ਪਾਵੈ ਹਰਿ ਹਰਿ ਹਰਿ ਨਵ ਰੰਗੜੀਆ ॥

Māṇas janam vad punne pā▫i▫ā ḏeh so kancẖan cẖangṛī▫ā.  Gurmukẖ rang cẖalūlā pāvai har har har nav rangṛī▫ā.

 

(Maanas) human (janam-u) birth is (paaiaa) obtained by (vadd) great past (punney) virtuous deeds; (su) this (deyh) human body is (changrreeaa = good) valuable like (kanchan) gold – because it provides opportunity to be united with the Almighty.

One who (gurmukh-i) follows the guru’s teachings – to remember and emulate Divine virtues – (paavai) wears clothes of (chaloola) deep red (rang-u) colour – epitome of love; s/he has (nav = new) ever fresh (rangrreeaa) love for (har-i) the Almighty, i.e. is ever imbued with Divine virtues

 

ਏਹ ਦੇਹ ਸੁ ਬਾਂਕੀ ਜਿਤੁ ਹਰਿ ਜਾਪੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵੀਆ ॥ ਵਡਭਾਗੀ ਪਾਈ ਨਾਮੁ ਸਖਾਈ ਜਨ ਨਾਨਕ ਰਾਮਿ ਉਪਾਈਆ ॥੧॥

Ėh ḏeh so bāʼnkī jiṯ har jāpī har har nām suhāvī▫ā.  vadbẖāgī pā▫ī nām sakẖā▫ī jan Nānak rām upā▫ī▫ā. ||1||

 

(Eh) this (deyh) body (jit-u) by which one (jaapi) remembers and emulates virtues of (har-i) the Almighty, is (su) very (baanki) handsome; it (suhaaveeaa) looks good, i.e. obtains glory by practising (har-i naam-i) Divine virtues and commands.

This body is (paai) obtained (vaddbhaagi) by good fortune, and has (naam-u) Divine virtues and commands as its (sakhaaee) companion – by remembrance; (raam-i) the Almighty (upaaeeaa = created) gave it for this purpose, says fourth Nanak. 1.

 

ਦੇਹ ਪਾਵਉ ਜੀਨੁ ਬੁਝਿ ਚੰਗਾ ਰਾਮ ॥ ਚੜਿ ਲੰਘਾ ਜੀ ਬਿਖਮੁ ਭੁਇਅੰਗਾ ਰਾਮ ॥

Ḏeh pāva▫o jīn bujẖ cẖanga rām.  Cẖaṛ langẖā jī bikẖam bẖu▫i▫angā rām.

 

On (deyh) the body-mare, (paavau) I put (jeen) the saddle of (bujh-i) understanding, and emulating, (changaa) virtues of the Almighty – to overcome vices.

This is how I can (charr-i) ride to (langhaa) pass through (bikham) the difficult-to-resist (bhuianga = snake) temptations in the world-play.

 

ਬਿਖਮੁ ਭੁਇਅੰਗਾ ਅਨਤ ਤਰੰਗਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਲੰਘਾਏ ॥ ਹਰਿ ਬੋਹਿਥਿ ਚੜਿ ਵਡਭਾਗੀ ਲੰਘੈ ਗੁਰੁ ਖੇਵਟੁ ਸਬਦਿ ਤਰਾਏ ॥

Bikẖam bẖu▫i▫angā anaṯ ṯarangā gurmukẖ pār langẖā▫e.  Har bohith cẖaṛ vadbẖāgī langẖai gur kẖevat sabaḏ ṯarā▫e.

 

(Bikham) the difficult-to-resist (buianga = snake) temptations have (anat) countless (tranga = waves) forms; only (gurmuhk-i) the guru’s teachings can (langhaaey = ferry, paar-i = to far bank) take one across/overcome them.

(Vaddbhaagi) a fortunate person (langhai) gets across the world-ocean of vices (charr-i) boarding (bohith-i) on the ship of (har-i) the Almighty with (gur-u) the guru as (kheyvatt) the boatman, who (taraaey) ferries him/her across (sabad-i = with the word) with his teachings, i.e. one who lives by Divine virtues and commands, as taught by the guru, gets across the world-ocean.

 

ਅਨਦਿਨੁ ਹਰਿ ਰੰਗਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਰੰਗੀ ਹਰਿ ਰੰਗਾ ॥ ਜਨ ਨਾਨਕ ਨਿਰਬਾਣ ਪਦੁ ਪਾਇਆ ਹਰਿ ਉਤਮੁ ਹਰਿ ਪਦੁ ਚੰਗਾ ॥੨॥

An▫ḏin har rang har guṇ gāvai har rangī har rangā.  Jan Nānak nirbāṇ paḏ pā▫i▫ā har uṯam har paḏ cẖanga. ||2||

 

(Andin-u = daily) ever (rang-i) imbued with love of (har-i) the Almighty, the soul (gaavai = sings) remembers and emulates (gun) virtues of the Almighty; (har-i) the Almighty (rangi = dyes) imbues him/her with (har-i) Divine (ranga) love.

S/he thus (paaiaa) obtains a (nirbaan) temptation-free (pad-u = status) state which is considered (utam-u) sublime by (har-i) the Almighty, says (jan) humble fourth Nanak. 2.

 

Note: The next line uses the term ਕੜੀਆਲੁ (karreeaal-u). It is usually a leather bridle with metallic end put in the mouth of the horse for controlling its movements.

 

ਕੜੀਆਲੁ ਮੁਖੇ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਇਆ ਰਾਮ ॥ ਤਨਿ ਪ੍ਰੇਮੁ ਹਰਿ ਚਾਬਕੁ ਲਾਇਆ ਰਾਮ ॥

Kaṛī▫āl mukẖe gur gi▫ān driṛ▫ā▫i▫ā rām.  Ŧan parem har cẖābak lā▫i▫ā rām.

 

The guru (drirraaia) creates firm commitment by (giaan-u = knowledge) imparting awareness of Divine virtues, which is like putting (karreeaal) the metallic bridle (mukhey) in the mouth of the mare, i.e. restrains one from being swayed by temptations,

The guru (laaia = applies) uses (chaabak-u) the whip of (preymu) love for the Almighty to drive/control (man-i) the body.

 

ਤਨਿ ਪ੍ਰੇਮੁ ਹਰਿ ਹਰਿ ਲਾਇ ਚਾਬਕੁ ਮਨੁ ਜਿਣੈ ਗੁਰਮੁਖਿ ਜੀਤਿਆ ॥ ਅਘੜੋ ਘੜਾਵੈ ਸਬਦੁ ਪਾਵੈ ਅਪਿਉ ਹਰਿ ਰਸੁ ਪੀਤਿਆ ॥

Ŧan parem har har lā▫e cẖābak man jiṇai gurmukẖ jīṯi▫ā.  Agẖ▫ṛo gẖaṛāvai sabaḏ pāvai api▫o har ras pīṯi▫ā.

 

(Laaey) hitting with (chaabak-u) the whip of (preym-u) love for (har-i har-i) the Almighty (tan-i) on the body, (gurmukh-i) the guru’s follower (jinai) conquers (man-u) the mind and (jeetiaa) then conquer the world.

(Peetiaa) by drinking (apiao/amrit) the life-giving (har-i ras-i = divine elixir) elixir of Divine virtues and commands, s/he (gharaavai = chisels) carves/moulds (agharro) the hard-to-mould mind when s/he (paavai) receives awareness of (sabad-u) Divine commands.

 

ਸੁਣਿ ਸ੍ਰਵਣ ਬਾਣੀ ਗੁਰਿ ਵਖਾਣੀ ਹਰਿ ਰੰਗੁ ਤੁਰੀ ਚੜਾਇਆ ॥ ਮਹਾ ਮਾਰਗੁ ਪੰਥੁ ਬਿਖੜਾ ਜਨ ਨਾਨਕ ਪਾਰਿ ਲੰਘਾਇਆ ॥੩॥

Suṇ sarvaṇ baṇī gur vakẖāṇī har rang ṯurī cẖaṛā▫i▫ā.  Mahā mārag panth bikẖ▫ṛā jan Nānak pār langẖā▫i▫ā. ||3||

 

(Sun-i) by listening to (baani) Divine commands as (vakhaani = uttered) taught (gur-i) by the Guru, (turi = mare) the body-mare is (charraaia = dyed) imbued with (rang-u) love/obedience of (har-i) the Almighty.

This is how the soul is (langhaaia) ferried (paar-i) across the (maha) highly (bikhrraa) difficult (panth-u) path – abounding in temptations in the world-play, says (jan) humble fourth Nanak. 3.

 

ਘੋੜੀ ਤੇਜਣਿ ਦੇਹ ਰਾਮਿ ਉਪਾਈਆ ਰਾਮ ॥ ਜਿਤੁ ਹਰਿ ਪ੍ਰਭੁ ਜਾਪੈ ਸਾ ਧਨੁ ਧੰਨੁ ਤੁਖਾਈਆ ਰਾਮ ॥

Gẖoṛī ṯejaṇ ḏeh rām upā▫ī▫ā rām.  Jiṯ har parabẖ jāpai sā ḏẖan ḏẖan ṯukẖā▫ī▫ā rām.

 

(Teyjan-i = fast moving/good quality) the human (deyh) body-(ghorri) mare (upaaeea = created) is given (raam-i) by the Almighty – to get across the world-ocean.

(Jit-u) that (tukhaaeea) body-mare is (dhan-u) great, and that body is (dha’nn-u) blessed by (jit-u) which (har-i prabh-u) the Almighty Master (jaapai = perceived) is found.

 

ਜਿਤੁ ਹਰਿ ਪ੍ਰਭੁ ਜਾਪੈ ਸਾ ਧੰਨੁ ਸਾਬਾਸੈ ਧੁਰਿ ਪਾਇਆ ਕਿਰਤੁ ਜੁੜੰਦਾ ॥ ਚੜਿ ਦੇਹੜਿ ਘੋੜੀ ਬਿਖਮੁ ਲਘਾਏ ਮਿਲੁ ਗੁਰਮੁਖਿ ਪਰਮਾਨੰਦਾ ॥

Jiṯ har parabẖ jāpai sā ḏẖan sābāsai ḏẖur pā▫i▫ā kiraṯ juṛanḏā.  Cẖaṛ ḏehaṛ gẖoṛī bikẖam lagẖā▫e mil gurmukẖ parmānanḏā.

 

(Jit-u = that) human body which (jaapai = perceives) finds (har-i prabh-u) the Almighty Master, (sa) that is (dhan-u) blessed and (sabaasai) praise-worthy; God is (paaia) found by those with good (kirat-u) past deeds but (jurrandaa) union is enabled by the (dhur-i = source) Almighty.

 

 That is how the soul (charr-i) riding on (deyharr-i) the beautiful body-mare (laghaaey) is taken across the world-ocean (mil-u) to find the Almighty, the epitome of (parmaananda) supreme bliss.

 

ਹਰਿ ਹਰਿ ਕਾਜੁ ਰਚਾਇਆ ਪੂਰੈ ਮਿਲਿ ਸੰਤ ਜਨਾ ਜੰਞ ਆਈ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਵਰੁ ਪਾਇਆ ਮੰਗਲੁ ਮਿਲਿ ਸੰਤ ਜਨਾ ਵਾਧਾਈ ॥੪॥੧॥੫॥

Har har kāj racẖā▫i▫ā pūrai mil sanṯ janā jañ ā▫ī.  Jan Nānak har var pā▫i▫ā mangal mil sanṯ janā vāḏẖā▫ī. ||4||1||5||

 

(Poorai = perfect) the great (har-i har-i) Almighty (rachaaia) commenced (kaaj-u) the wedding ceremony with motivation to join (sant janaa = holy people) the holy congregation; (mil-i) together the holy congregation (aaee) come as (janjn) the wedding party, i.e. the soul is taken to the Creator

Says (jan) humble fourth Nanak: The soul-bride (paaia) gets (mangal-u) the joyful (har-i) Almighty as (var-u) the Spouse, with (sant janaa = saints) the holy congregation singing and (vadhaaee) congratulating the soul-bride. 4. 1. 5.

 

———————————-

 

ਵਡਹੰਸੁ ਮਹਲਾ ੪ ॥ ਦੇਹ ਤੇਜਨੜੀ ਹਰਿ ਨਵ ਰੰਗੀਆ ਰਾਮ ॥ ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਹਰਿ ਮੰਗੀਆ ਰਾਮ ॥

vad▫hans mėhlā 4.  Ḏeh ṯejnaṛī har nav rangī▫ā rām.  Gur gi▫ān gurū har mangī▫ā rām.

 

Composition of the fourth Guru in Raga Vaddhans. (Deyh) body-(teyjnarri) mare is beautiful and (nav = new) ever fresh (rangeeaa = dyed) imbued with virtues of (har-i) the Almighty.

IT (mangeeaa) asks for (gur) the great (giaan) awareness of virtues and commands of (har-i) the Almighty, from the guru.

 

Page 576

ਗਿਆਨ ਮੰਗੀ ਹਰਿ ਕਥਾ ਚੰਗੀ ਹਰਿ ਨਾਮੁ ਗਤਿ ਮਿਤਿ ਜਾਣੀਆ ॥ ਸਭੁ ਜਨਮੁ ਸਫਲਿਉ ਕੀਆ ਕਰਤੈ ਹਰਿ ਰਾਮ ਨਾਮਿ ਵਖਾਣੀਆ ॥

Gi▫ān mangī har kathā cẖangī har nām gaṯ miṯ jāṇī▫ā. Sabẖ janam safli▫o kī▫ā karṯai har rām nām vakẖāṇī▫ā.

 

S/he (mangi) asks for (giaa) awareness of Divine virtues, (kathaa) utters (changey = good) thee rejuvenating (har-i naam-u) -Divine virtues and (jaaneeaa) learns (mit-i = code) the method for (gat-i) emancipation from vices.

Those who (vakhaaneeaa = utter) remember and emulate (naam-i) virtues of (raam) the all-pervasive (har-i) Almighty, (kartai) the Creator (keeaa) makes their (sabh-u) whole (janam-u) human birth (saphlio) successful, i.e. accepts them for union.

 

ਹਰਿ ਰਾਮ ਨਾਮੁ ਸਲਾਹਿ ਹਰਿ ਪ੍ਰਭ ਹਰਿ ਭਗਤਿ ਹਰਿ ਜਨ ਮੰਗੀਆ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਹਰਿ ਭਗਤਿ ਗੋਵਿੰਦ ਚੰਗੀਆ ॥੧॥

Har rām nām salāhi har parabẖ har bẖagaṯ har jan mangī▫ā.  Jan kahai Nānak suṇhu sanṯahu har bẖagaṯ govinḏ cẖangī▫ā. ||1||

 

(Har-i jan = Master’s servants) the seekers (mangeeaa = ask) pray for (bhagat-i) devotion, i.e. ability to live by Divine virtues and commands, from (har-i prabh) the Almighty Master; they (salaah-i) praise (raam naam-u) Divine virtues.

(Kahai) says (jan-u) the humble fourth Nanak: (Sunh-u) listen to (santah-u) seekers of the Almighty; (bhagat-i = devotion) practicing Divine virtues and commands of (har-i) the Almighty (govind = master of universe) Master is (chageea = good) is the right way of life. 1.

 

ਦੇਹ ਕੰਚਨ ਜੀਨੁ ਸੁਵਿਨਾ ਰਾਮ ॥ ਜੜਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਤੰਨਾ ਰਾਮ ॥

Ḏeh kancẖan jīn suvinā rām.  Jaṛ har har nām raṯannā rām.

 

(D-eh) the body is of (kanchan) gold, i.e. it has virtues within, and (jeen) the saddle is (suvinaa) of gold, i.e. the soul sits on virtues – a body with virtues is taken to the Almighty.

The mind (jarr-i) is imbedded with (ratanna = jewels) valuable (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands

ਜੜਿ ਨਾਮ ਰਤਨੁ ਗੋਵਿੰਦ ਪਾਇਆ ਹਰਿ ਮਿਲੇ ਹਰਿ ਗੁਣ ਸੁਖ ਘਣੇ ॥ ਗੁਰ ਸਬਦੁ ਪਾਇਆ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਵਡਭਾਗੀ ਹਰਿ ਰੰਗ ਹਰਿ ਬਣੇ ॥

Jaṛ nām raṯan govinḏ pā▫i▫ā har mile har guṇ sukẖ gẖaṇe.  Gur sabaḏ pā▫i▫ā har nām ḏẖi▫ā▫i▫ā vadbẖāgī har rang har baṇe.

 

When one (paaiaa) finds, i.e. is aware of, (jar-i) the imbedded (rattan-u) jewel of (naam) Divine virtues, one (miley) finds (govind) the Master within, and living with (har-i gun) Divine virtues, obtains (ghaney) abundant (sukh) comforts – life becomes pleasant.

When one (paaia) receives (sabad-u = word) the guru’s teachings, one (dhiaaia) pays attention to (har-i naam) Divine virtues and commands; such a person is (vaddbhaagi) fortunate; s/he receives (har-i rang) Divine love and (baney) becomes like (har-i) the Almighty IT-self.

 

ਹਰਿ ਮਿਲੇ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਹਰਿ ਨਵਤਨ ਹਰਿ ਨਵ ਰੰਗੀਆ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਨਾਮੁ ਜਾਣੈ ਹਰਿ ਨਾਮੁ ਹਰਿ ਪ੍ਰਭ ਮੰਗੀਆ ॥੨॥

Har mile su▫āmī anṯarjāmī har navṯan har nav rangī▫ā.  Nānak vakẖāṇai nām jāṇai har nām har parabẖ mangī▫ā. ||2||

 

One (miley) finds (har-i) the Almighty (suaami) Master, (antarjaami = who knows the minds) is present in all minds; (har-i) the Almighty is (navtan = new body/healthy) free of vices and (nav rangeea) ever playful – is the source of joy.

Nanak the fourth (vakhaanai = utters) remembers and practices (naam-u) Divine virtues and commands and (jaanai) remains aware of them; he (mangeea = ask) yearns for (naam-u) virtues of (har-i prabh) Almighty Master. 2.

 

ਕੜੀਆਲੁ ਮੁਖੇ ਗੁਰਿ ਅੰਕਸੁ ਪਾਇਆ ਰਾਮ ॥ ਮਨੁ ਮੈਗਲੁ ਗੁਰ ਸਬਦਿ ਵਸਿ ਆਇਆ ਰਾਮ ॥

Kaṛī▫āl mukẖe gur ankas pā▫i▫ā rām.  Man maigal gur sabaḏ vas ā▫i▫ā rām.

 

The way (karreeaal-u) a metallic bridle is (paaia) put (mukhey) in the mouth of the horse, (gur-i) the guru uses (ankas-u) the goad of his teachings to control the mind-elephant, i.e. mind bloated with ego.

The (man-u) mind-(maigl-u) elephant (vas-i aaia) is controlled (garsabad-i) with the guru’s teachings.

 

ਮਨੁ ਵਸਗਤਿ ਆਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾ ਧਨ ਕੰਤਿ ਪਿਆਰੀ ॥ ਅੰਤਰਿ ਪ੍ਰੇਮੁ ਲਗਾ ਹਰਿ ਸੇਤੀ ਘਰਿ ਸੋਹੈ ਹਰਿ ਪ੍ਰਭ ਨਾਰੀ ॥

Man vasgaṯ ā▫i▫ā param paḏ pā▫i▫ā sā ḏẖan kanṯ pi▫ārī.  Anṯar parem lagā har seṯī gẖar sohai har parabẖ nārī.

 

When (man-u) the mind (vasgat-i aaiaa) is controlled – one does not fall prey to temptations and (paaia) attains (param) the supreme (pad-u) state, i.e. is accepted for union with the Creator; that (dhan = woman) soul-wife is (piaari) loved by (kant = spouse) the Almighty-spouse – and is united with IT.

(Naari = woman) the soul who (lagaa) bears (preym-u) love (seyti) for (har-i) the Almighty (sohai) is glorified in (ghar-i) in the house of, i.e. by, the Almighty – by union.

 

ਹਰਿ ਰੰਗਿ ਰਾਤੀ ਸਹਜੇ ਮਾਤੀ ਹਰਿ ਪ੍ਰਭੁ ਹਰਿ ਹਰਿ ਪਾਇਆ ॥ ਨਾਨਕ ਜਨੁ ਹਰਿ ਦਾਸੁ ਕਹਤੁ ਹੈ ਵਡਭਾਗੀ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੩॥

Har rang rāṯī sėhje māṯī har parabẖ har har pā▫i▫ā.  Nānak jan har ḏās kahaṯ hai vadbẖāgī har har ḏẖi▫ā▫i▫ā. ||3||

 

That soul is (raat-i) imbued (rang-i) with love of the Almighty, is (sahjey) naturally (maati = intoxicated) immersed in virtues of (har-i prabh) the Almighty Master and (paaia = obtains) gets to (har-i har-i) the Master.

(Kahat hai) says (jan-u) the humble fourth Nanak: Those who (dhiaaia) pay attention to virtues and commands of the Almighty, are (vaddbhaagi) fortunate – for they unite with IT. 3.

 

ਦੇਹ ਘੋੜੀ ਜੀ ਜਿਤੁ ਹਰਿ ਪਾਇਆ ਰਾਮ ॥ ਮਿਲਿ ਸਤਿਗੁਰ ਜੀ ਮੰਗਲੁ ਗਾਇਆ ਰਾਮ ॥

Ḏeh gẖoṛī jī jiṯ har pā▫i▫ā rām.  Mil saṯgur jī mangal gā▫i▫ā rām.

 

(Ji) sir, (deyh) the body is (ghorri) a mare riding (jit-u) which, the soul (paaiaa = finds) gets to (har-i) the Almighty.

And (haaia) sings (mangal-u) songs of joy (mil-i = in company of) guided by (satigur) the true guru.

 

ਹਰਿ ਗਾਇ ਮੰਗਲੁ ਰਾਮ ਨਾਮਾ ਹਰਿ ਸੇਵ ਸੇਵਕ ਸੇਵਕੀ ॥ ਪ੍ਰਭ ਜਾਇ ਪਾਵੈ ਰੰਗ ਮਹਲੀ ਹਰਿ ਰੰਗੁ ਮਾਣੈ ਰੰਗ ਕੀ ॥

Har gā▫e mangal rām nāmā har sev sevak sevkī.  Parabẖ jā▫e pāvai rang mahlī har rang māṇai rang kī.

 

(Seyv) serve as (seyvak) a servant of (seyvki) servants of (har-i) the Almighty and (gaaey) sing (mangal-u) songs of joy while praising (raam naama) Divine virtues.

The soul (jaavai) goes to (prabh) the Master, (rang paavai) is joyful (mahli) in the palace of (rang) the beloved, and (maanai) enjoys the company of (rang-u) the Beloved, (rang ki = playful) the source of joy.

 

ਗੁਣ ਰਾਮ ਗਾਏ ਮਨਿ ਸੁਭਾਏ ਹਰਿ ਗੁਰਮਤੀ ਮਨਿ ਧਿਆਇਆ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਕਿਰਪਾ ਧਾਰੀ ਦੇਹ ਘੋੜੀ ਚੜਿ ਹਰਿ ਪਾਇਆ ॥੪॥੨॥੬॥

Guṇ rām gā▫e man subẖā▫e har gurmaṯī man ḏẖi▫ā▫i▫ā.  Jan Nānak har kirpā ḏẖārī ḏeh gẖoṛī cẖaṛ har pā▫i▫ā. ||4||2||6||

 

S/he (gaaey) sings (gun) virtues of (raam) the all-pervasive Master, which (subhaaey) are pleasing (man-i) to the mind, and (dhiaaia) pays attention to the virtues and commands of the Almighty (gurmati) under guidance of the guru.

Says (jan) the humble fourth Nanak: (Har-i) the Almighty (kirpa dhaari) was kind and the soul-bride (charr-i) riding the (deyh) body-(ghorri) mare, (paaia) obtained the Master – as the Spouse. 4. 2. 6.