SGGS pp 442-444, Aasa M: 4, Chhant 8-9.
ਰਾਗੁ ਆਸਾ ਛੰਤ ਮਹਲਾ ੪ ਘਰੁ ੧
Rāg āsā cẖẖanṯ mėhlā 4 gẖar 1
Composition of the fourth Guru in Raga Aasa, Chhant, (ghar-u 1) to be sung to the first beat.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
Invoking the One all-pervasive Creator who may be known by the true guru’s grace.
Note: In the Shabads below a word in the beginning of every stanza has been repeated with a slight variation. This is a style adopted by the fourth Guru in many compositions. In almost all cases, the meaning is to be taken only once.
ਜੀਵਨੋ ਮੈ ਜੀਵਨੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਭਾਏ ਰਾਮ ॥ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਮੇਰੈ ਪ੍ਰਾਨਿ ਵਸਾਏ ਰਾਮ ॥
Jīvno mai jīvan pā▫i▫ā gurmukẖ bẖā▫e rām. Har nāmo har nām ḏevai merai parān vasā▫e rām.
(Mai) I (paaia) have obtained awareness of how to live (jeevano jevan = life) life (bhaaey = with love) by following (gurmukh-i) the guru’s teachings.
The guru (deyvai) imparts awarenss of (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naam-u) Divine commands as guide for life, and I (vasaaey = cause to abide) keep them in (meyrai) my (praan-i) breaths i.e. keep them in mind and make them part of life.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਮੇਰੈ ਪ੍ਰਾਨਿ ਵਸਾਏ ਸਭੁ ਸੰਸਾ ਦੂਖੁ ਗਵਾਇਆ ॥ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਗੁਰ ਬਚਨਿ ਧਿਆਇਆ
ਪਵਿਤ੍ਰ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥
Har har nām merai parān vasā▫e sabẖ sansā ḏūkẖ gavā▫i▫ā. Aḏisat agocẖar gur bacẖan ḏẖi▫ā▫i▫ā paviṯar param paḏ pā▫i▫ā.
(Vasaaey) by keeping (har-i = dispels evil) the purifying and (har-i = greens) rejuvenating (naam-u) Divine commands as guide for life in mind, – I refrain from wrongdoings and (gavaaia = lost) am free of (sabh-u) all (sansaa) anxiety and (dookh-u = pain) suffering.
(Gur bachan-i = by guru’s word) as taught by the guru, I (dhiaaia) keep in mind commands of the Almighty who is otherwise (adistt-u/adristt) unseen and (agochar-u) known by the senses; I have (paaia) obtained (pavitr) the immaculate and (param pad) sublime state – of mind free of other ideas.
ਅਨਹਦ ਧੁਨਿ ਵਾਜਹਿ ਨਿਤ ਵਾਜੇ ਗਾਈ ਸਤਿਗੁਰ ਬਾਣੀ ॥ਨਾਨਕ ਦਾਤਿ ਕਰੀ ਪ੍ਰਭਿ ਦਾਤੈ ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ॥੧॥
Anhaḏḏẖun vājėh niṯ vāje gā▫ī saṯgur baṇī. Nānak ḏāṯ karī parabẖḏāṯai joṯī joṯ samāṇī. ||1||
When I (gaaee = sing) contemplate (baani = words) the teachings of (satigur) the true guru, (anhad) continuous (dhun-i) tunes of (vaajey) musical instruments (vaajah-i) play in my mind (nit = always) all the time i.e. I have the pleasure of being ever connected with the Almighty.
(Daatai = giver) beneficent (prabh-i) by the Almighty, (kari) has bestowed this (daat-i) the benediction, and (joti) my soul/mind (samaanee) remains attuned to (jot-i) the Supreme Spirit. 1.
ਮਨਮੁਖਾ ਮਨਮੁਖਿ ਮੁਏ ਮੇਰੀ ਕਰਿ ਮਾਇਆ ਰਾਮ ॥ਖਿਨੁ ਆਵੈ ਖਿਨੁ ਜਾਵੈ ਦੁਰਗੰਧ ਮੜੈ ਚਿਤੁ ਲਾਇਆ ਰਾਮ ॥
Manmukẖā manmukẖ mu▫e merī kar mā▫i▫ā rām. Kẖin āvai kẖin jāvai ḏurganḏẖ maṛai cẖiṯ lā▫i▫ā rām.
(Manmukha manmukh-i) self-willed persons (muey = die) depart from this world (kar-i) saying (meyri) mine for, i.e. being attached to, (maaia) the world-play, i.e. relatives, wealth and so on.
Their (Chit-u) mind is (laaiaa) put on (durgandh = foul smelling) decomposed/perishable (marrai) dead body i.e. to the transitory pleasures of perishable wealth; it (aavai) comes one thing for (khin-n) a moment and (jaavai = goes) goes to another the next (khin-u) moment, i.e. their mind is not steady.
ਲਾਇਆ ਦੁਰਗੰਧ ਮੜੈ ਚਿਤੁ ਲਾਗਾ ਜਿਉ ਰੰਗੁ ਕਸੁੰਭ ਦਿਖਾਇਆ ॥ਖਿਨੁ ਪੂਰਬਿ ਖਿਨੁ ਪਛਮਿ ਛਾਏ
ਜਿਉ ਚਕੁ ਕੁਮ੍ਹ੍ਹਿਆਰਿ ਭਵਾਇਆ ॥
Lā▫i▫ā ḏurganḏẖ maṛai cẖiṯ lāgā ji▫o rang kasumbẖḏikẖā▫i▫ā. Kẖin pūrab kẖin pacẖẖam cẖẖā▫e ji▫o cẖak kumĥi▫ār bẖavā▫i▫ā.
The self-willed person’s mind is (laaga) attached to the perishable world-play (jiau) like (kasubh) safflower (rang-u) colour (dikhaaiaa = shows) is attractive – but fades quickly.
It is like chasing the (chhaaey) shadow of something, caused by the sun, which is (poorab-i) in the East at (khin-u) one moment and move to (pachham-i) the West at another; or going in circles (jiau) like (kumhiaar-i) the potter (bhavaaia) rotates the (chak-u) turntable while moulding.
ਦੁਖੁ ਖਾਵਹਿ ਦੁਖੁ ਸੰਚਹਿ ਭੋਗਹਿ ਦੁਖ ਕੀ ਬਿਰਧਿ ਵਧਾਈ ॥ਨਾਨਕ ਬਿਖਮੁ ਸੁਹੇਲਾ ਤਰੀਐ ਜਾ ਆਵੈ ਗੁਰ ਸਰਣਾਈ ॥੨॥
Ḏukẖ kẖāvėh ḏukẖ saʼncẖėh bẖogėh ḏukẖ kī biraḏẖ vaḏẖā▫ī. Nānak bikẖam suhelā ṯarī▫ai jā āvai gur sarṇā▫ī. ||2||
They (khaavah-i = eat) suffer (dukh-u) pain in collecting wealth, (sanchah-i) gather more pain as they (bhogah-i = consume) indulge in the world-play with (vadhaaee) increasing (biradh-i) the rate of increase of the pain.
This (bikham-u) hard-to-cross world-ocean (tareeai = swim) can be crossed, i.e. vices overcome, if one (aavai) comes (sarnaaee= sanctuary) to the care and guidance of the guru. 2.
ਮੇਰਾ ਠਾਕੁਰੋ ਠਾਕੁਰੁ ਨੀਕਾ ਅਗਮ ਅਥਾਹਾ ਰਾਮ ॥ਹਰਿ ਪੂਜੀ ਹਰਿ ਪੂਜੀ ਚਾਹੀ ਮੇਰੇ ਸਤਿਗੁਰ ਸਾਹਾ ਰਾਮ ॥
Merā ṯẖākuro ṯẖākur nīkā agam athāhā rām. Har pūjī har pūjī cẖāhī mere saṯgur sāhā rām.
(Meyra) my (tthaakuro tthakur-u) Master is (neeka) great; IT is (agam) beyond physical reach and (athaaha = bottomless) an unfathomable ocean.
I cannot understand IT by myself; I therefore (chaahi) need to ask (meyrey) my (satigur) true guru, (saaha = financier) the source of (pooji) the wealth of awareness of virtues and commands of (har-i) the Almighty.
ਹਰਿ ਪੂਜੀ ਚਾਹੀ ਨਾਮੁ ਬਿਸਾਹੀ ਗੁਣ ਗਾਵੈ ਗੁਣ ਭਾਵੈ ॥ਨੀਦ ਭੂਖ ਸਭ ਪਰਹਰਿ ਤਿਆਗੀ ਸੁੰਨੇ ਸੁੰਨਿ ਸਮਾਵੈ ॥
Har pūjī cẖāhī nām bisāhī guṇ gāvai guṇ bẖāvai. Nīḏ bẖūkẖ sabẖ parhar ṯi▫āgī sunne sunn samāvai.
One who (chaahi) longs for (har-i) Divine (pooji) the wealth, (bisaahi = buys) acquires awareness of (naam-u) Divine commands from the guru, (gaavai = sings) praises and emulates (gun) Divine virtues and (bhaavai = loves) imbibes them.
S/he (parhar-i tiaagi) totally gives up (need = sleep) being charmed by, (bhookh = hunger) craving for, (sabh) all transitory pleasures, and (samaavai) remains absorbed (sunney = numbed) with single-minded attention (sunn-i = unmoving) in the unshakable/Eternal Master.
ਵਣਜਾਰੇ ਇਕ ਭਾਤੀ ਆਵਹਿ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈ ਜਾਹੇ ॥ਨਾਨਕ ਮਨੁ ਤਨੁ ਅਰਪਿ ਗੁਰ ਆਗੈ ਜਿਸੁ ਪ੍ਰਾਪਤਿ ਸੋ ਪਾਏ ॥੩॥
vaṇjāre ik bẖāṯī āvahi lāhā har nām lai jāhe. Nānak man ṯan arap gur āgai jis parāpaṯ so pā▫e. ||3||
Human beings are all (vanjaarey) merchants of (ik) one (bhaati) type; they (aavah-i) come to the world to (jaahey = go) return (lai) taking with them (laaha) the profit of conformance to (har-i naam-u) Divine commands.
(So) that person (paaey) obtains this profit (jis-u) who (praapat-i) receives the guru’s guidance; one should (arap-i) surrender his/her (man-u) mind and (tan-u) body (aagai) before the guru i.e. follows the guru’s teachings in thought and deed; only. 3.
ਰਤਨਾ ਰਤਨ ਪਦਾਰਥ ਬਹੁ ਸਾਗਰੁ ਭਰਿਆ ਰਾਮ ॥ਬਾਣੀ ਗੁਰਬਾਣੀ ਲਾਗੇ ਤਿਨ੍ਹ੍ਹ ਹਥਿ ਚੜਿਆ ਰਾਮ ॥
Raṯnā raṯan paḏārath baho sāgar bẖari▫ā rām. Baṇī gurbāṇī lāge ṯinĥ hath cẖaṛi▫ā rām.
The human body is like (sagar-u) a sea (bharia) full of (bah-u) numerous (ratna, ratan = jewels) invaluable (padaarath = things) gifts – Divine virtues.
The gifts (hath-i charria = come into hands) are obtained by (tinh) those who (laagey = attached) conform to (baani) Divine commands with (gurbani) the guru’s teachings.
ਗੁਰਬਾਣੀ ਲਾਗੇ ਤਿਨ੍ਹ੍ਹ ਹਥਿ ਚੜਿਆ ਨਿਰਮੋਲਕੁ ਰਤਨੁ ਅਪਾਰਾ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਤੋਲਕੁ ਪਾਇਆ
ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥
Gurbāṇī lāge ṯinĥ hath cẖaṛi▫ā nirmolak raṯan apārā. Har har nām aṯolak pā▫i▫ā ṯerī bẖagaṯ bẖare bẖandārā.
Those who (gurbani laagey) who follow the guru’s teachings, (tinh hath-i charria) in their hands come, i.e. they become aware of, (nirmolak-u) the invaluable awareness of (ratan apaara = infinite jewels) Divine virtues and commands.
They (paaia) obtain awareness of (atolak-u = not weighable) the immeasurable/invaluable (har-i = dispels evil) purifying and (har-i = greens) rejuvenating (naam-u) Divine commands; (bhandaara) the storehouses of those (teyri) Your (bhagat-i) devotion O Almighty, are ever (bharey) full i.e. present in everyone.
ਸਮੁੰਦੁ ਵਿਰੋਲਿ ਸਰੀਰੁ ਹਮ ਦੇਖਿਆ ਇਕ ਵਸਤੁ ਅਨੂਪ ਦਿਖਾਈ ॥ਗੁਰ ਗੋਵਿੰਦੁ ਗੁਵਿੰਦੁ ਗੁਰੂ ਹੈ ਨਾਨਕ
ਭੇਦੁ ਨ ਭਾਈ ॥੪॥੧॥੮॥
Samunḏ virol sarīr ham ḏekẖi▫ā ik vasaṯ anūp ḏikẖā▫ī. Gur govinḏ govinḏ gurū hai Nānak bẖeḏ na bẖā▫ī. ||4||1||8||
(Ham) I (virol-i) churned (samund-u sareer) the body-ocean i.e. contemplated the guru’s teachings, and (deykhia = saw) looked; the guru (dikhaaee) showed me (ik) a (anoop = incomparable) unique (vast-u) thing – awareness of Naam.
I am now convinced that the guru is (govind-u) the Master of the universe and (guvind-u) and the Master is the guru; there is no (bheyd-u) difference (bhaaee) o brethren, i.e. the Master is found through the guru alone – says the fourth Nanak. 4. 1. 8.
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Note: In this Shabad, the fourth Guru emphasizes a number of concepts in Sikhi. The fundamental is living by Naam, or directions of the Creator to the soul, by obtaining its awareness from the guru. Naam is present within but other ideas steal, i.e. cause to ignore it. The guru obtains awareness by first becoming a Sikh and then propagating the teachings of the guru. So, the process of the disciple becoming the guru carries on, with the same spirit and understanding. This applies to the ten Sikh gurus.
ਆਸਾ ਮਹਲਾ ੪ ॥ ਝਿਮਿ ਝਿਮੇ ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ਰਾਮ ॥ ਗੁਰਮੁਖੇ ਗੁਰਮੁਖਿ ਨਦਰੀ
ਰਾਮੁ ਪਿਆਰਾ ਰਾਮ ॥
Āsā mėhlā 4. Jẖim jẖime jẖim jẖim varsai amriṯ ḏẖārā rām. Gurmukẖe gurmukẖ naḏrī rām pi▫ārā rām.
Composition of the fourth Guru in Raga Aasa. Like (jhim-i jhimey) continuous light rain is pleasant and the water seeps into the soil, similarly (jhim-i jhim-i) steady (dhaara) flow of Divine messages is (varsai = rains) received in the mind – and assimilated like water of light rain is absorbed by the soil.
(Gurmukh-i) through the teachings of the guru, (gurmukhey) the guru’s followers, (nadri) see (piaara) the Beloved (raam-u) Almighty, within.
Page 443
ਰਾਮ ਨਾਮੁ ਪਿਆਰਾ ਜਗਤ ਨਿਸਤਾਰਾ ਰਾਮ ਨਾਮਿ ਵਡਿਆਈ ॥ ਕਲਿਜੁਗਿ ਰਾਮ ਨਾਮੁ ਬੋਹਿਥਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਲਘਾਈ ॥
Rām nām pi▫ārā jagaṯ nisṯārā rām nām vadi▫ā▫ī. Kalijug rām nām bohithā gurmukẖ pār lagẖā▫ī.
By (piaara = loving) conforming to (raam naam-u) Divine commands, one obtains (nistaara = ferry across) emancipation from – being born in – (jagat) the world again; this is (vaddiaaee = greatness) the virtue (raam naam-i) of Divine virtues and commands.
Raam Naam is (bohitha) the ship which (paar-i laghaaee) takes one across the world ocean, (gurmukh-i) by following the guru.
ਹਲਤਿ ਪਲਤਿ ਰਾਮ ਨਾਮਿ ਸੁਹੇਲੇ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਾਰੀ ॥ ਨਾਨਕ ਦਾਤਿ ਦਇਆ ਕਰਿ ਦੇਵੈ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰੀ ॥੧॥
Halaṯ palaṯ rām nām suhele gurmukẖ karṇī sārī. Nānak ḏāṯ ḏa▫i▫ā kar ḏevai rām nām nisṯārī. ||1||
(Gurmukh-i) those who follow the guru’s teachings, their (karni) deeds are (saari = sublime) virtuous; living (raam naam-i) by Divine virtues and commands, they (suheyley) are comfortable (halat-i) in this world and (palat-i) in the hereafter.
The Almighty (daiaa kar-i) kindly (deyvai) gives them (daat-i) the benediction of awareness (raam naam-i) of Divine virtues and commands which (nistaari) ferry the soul across the world-ocean – not to be born again, says fourth Nanak. 1.
ਰਾਮੋ ਰਾਮ ਨਾਮੁ ਜਪਿਆ ਦੁਖ ਕਿਲਵਿਖ ਨਾਸ ਗਵਾਇਆ ਰਾਮ ॥ਗੁਰ ਪਰਚੈ ਗੁਰ ਪਰਚੈ ਧਿਆਇਆ ਮੈ ਹਿਰਦੈ
ਰਾਮੁ ਰਵਾਇਆ ਰਾਮ ॥
Rāmo rām nām japi▫ā ḏukẖ kilvikẖ nās gavā▫i▫ā rām. Gur parcẖai gur parcẖai ḏẖi▫ā▫i▫ā mai hirḏai rām ravā▫i▫ā rām.
One who (japia) remembers/conforms to (raamo, raam naam-u) Divine virtues and commands, (naas = destroy, gavaaia = lose) refrains from (kilvikh) wrongdoings and hence obviates any resultant (dukh) pain/suffering.
(Parchai = knowing) by following the guru’s teachings, (mai) I (dhiaaia = pay attention) live by Naam, (ravaaia) ever keeping (raam-u) the all-pervasive Master (hirdai) in mind.
ਰਵਿਆ ਰਾਮੁ ਹਿਰਦੈ ਪਰਮ ਗਤਿ ਪਾਈ ਜਾ ਗੁਰ ਸਰਣਾਈ ਆਏ ॥ਲੋਭ ਵਿਕਾਰ ਨਾਵ ਡੁਬਦੀ ਨਿਕਲੀ ਜਾ ਸਤਿਗੁਰਿ
ਨਾਮੁ ਦਿੜਾਏ ॥
Ravi▫ā rām hirḏai param gaṯ pā▫ī jā gur sarṇā▫ī ā▫e. Lobẖ vikār nāv dubḏī niklī jā saṯgur nām ḏiṛā▫e.
(Ja) when one (aaey = comes) seeks and follows (sarnaaee = sanctuary) guidance of the guru, s/he (ravia) keeps (raam-u) the all-pervasive Master (hirdai) in mind, and (paaey) obtains (param) the most exalted (gat-i) state – of being free of other ideas.
(Ja) when (satigur-i) the true guru (dirraey/drirraaey) creates firm faith in (naam-u) Divine virtues and commands – then one keeps away from evil and – (naav) the boat of life (ddubdi) sinking with the weight of (lobh) greed and other (vikaar) vices (nikli = comes out) gets across the world-ocean – the soul does not take birth again.
ਜੀਅ ਦਾਨੁ ਗੁਰਿ ਪੂਰੈ ਦੀਆ ਰਾਮ ਨਾਮਿ ਚਿਤੁ ਲਾਏ ॥ ਆਪਿ ਕ੍ਰਿਪਾਲੁ ਕ੍ਰਿਪਾ ਕਰਿ ਦੇਵੈ ਨਾਨਕ ਗੁਰ ਸਰਣਾਏ ॥੨॥
Jī▫a ḏān gur pūrai ḏī▫ā rām nām cẖiṯ lā▫e. Āp kirpāl kirpā kar ḏevai Nānak gur sarṇā▫e. ||2||
By teaching to (chit-u laaey = attach the mind) live (raam naam-i) by Divine virtues and commands (poorai) the perfect guru (deeaa) gives (daan = alms) the benediction of (jeea = life) not falling prey to vices.
(Kripaal-i) the beneficent Master (aap-i) IT-self (kripa kar-i) kindly (deyvai) gives this understanding when one places the self in (sarnaaey = sanctary) care and guidance of the guru, says fourth Nanak. 2.
ਬਾਣੀ ਰਾਮ ਨਾਮ ਸੁਣੀ ਸਿਧਿ ਕਾਰਜ ਸਭਿ ਸੁਹਾਏ ਰਾਮ ॥ ਰੋਮੇ ਰੋਮਿ ਰੋਮਿ ਰੋਮੇ ਮੈ ਗੁਰਮੁਖਿ ਰਾਮੁ ਧਿਆਏ ਰਾਮ ॥
Baṇī rām nām suṇī siḏẖ kāraj sabẖ suhā▫e rām. Rome rom rom rome mai gurmukẖ rām ḏẖi▫ā▫e rām.
When one (suni = listens to) follows (baani) the guru’s words teaching to live by (raam naam) Divine virtues and commands, (sabh-i) all his/her (kaaraj) purposes are (suhaaey) pleasantly accomplished.
This obedience comes when (romay rom-i = all hair) the whole being (dhiaaey) pays attention to Naam of (raam-u) the all-pervasive Master i.e. one remembers the Master in thought, word and deed.
ਰਾਮ ਨਾਮੁ ਧਿਆਏ ਪਵਿਤੁ ਹੋਇ ਆਏ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥ ਰਾਮੋ ਰਾਮੁ ਰਵਿਆ ਘਟ ਅੰਤਰਿ
ਸਭ ਤ੍ਰਿਸਨਾ ਭੂਖ ਗਵਾਈ ॥
Rām nām ḏẖi▫ā▫e paviṯ ho▫e ā▫e ṯis rūp na rekẖ▫i▫ā kā▫ī. Rāmo rām ravi▫ā gẖat anṯar sabẖ ṯarisnā bẖūkẖ gavā▫ī.
Those who (dhiaaey) pay attention and live by (raam naam-u) virtues and commands of the Almighty (hoey) become (pavit-u = pure) free of vices and accepted (aaey) on coming to the Almighty (tis-u = that) the One who has no (roop) physical form or (reykhia = lines on hands and feet) identification marks, i.e. see God within
(Raamo raam-u) all-pervasive Almighty (ravia) pervades (antar-i) in (ghatt) their minds, by which they (gavaaee = lose) become free of (sabh) all (trisna, bhookh = craving, hunger) desires for transitory pleasures.
ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸੀਗਾਰੁ ਸਭੁ ਹੋਆ ਗੁਰਮਤਿ ਰਾਮੁ ਪ੍ਰਗਾਸਾ ॥ ਨਾਨਕ ਆਪਿ ਅਨੁਗ੍ਰਹੁ ਕੀਆ
ਹਮ ਦਾਸਨਿ ਦਾਸਨਿ ਦਾਸਾ ॥੩॥
Man ṯan sīṯal sīgār sabẖ ho▫ā gurmaṯ rām pargāsā. Nānak āp anūgrahu kī▫ā ham ḏāsan ḏāsan ḏāsā. ||3||
One who (pragaasa = manifests) obtains awareness of (raam-u) the all-pervasive Almighty in his/her mind (gurmat-i) with the guru’s counsel/guidance, his/her (man-u) mind and (tan-u) body remain at peace; that soul-wife is deemed to be wearing (sabh-u) all (seegaar-u) makeup to look attractive i.e. these virtues make him/her acceptable to the Almighty-spouse.
This happens when the Almighty (aap-i) IT-self (anugrah-u keeaa) is kind to him/her; (ham) I am (daasa) the servant (daasan-i) of the servants (daasan-i) of the servants of such a seeker. 3.
ਜਿਨੀ ਰਾਮੋ ਰਾਮ ਨਾਮੁ ਵਿਸਾਰਿਆ ਸੇ ਮਨਮੁਖ ਮੂੜ ਅਭਾਗੀ ਰਾਮ ॥ ਤਿਨ ਅੰਤਰੇ ਮੋਹੁ ਵਿਆਪੈ ਖਿਨੁ ਖਿਨੁ ਮਾਇਆ
ਲਾਗੀ ਰਾਮ ॥
Jinī rāmo rām nām visāri▫ā se manmukẖ mūṛ abẖāgī rām. Ŧin anṯre moh vi▫āpai kẖin kẖin mā▫i▫ā lāgī rām.
(Jini) those who (visaaria) forget (naam-u) virtues and commands of (raamo raam-u) the all-pervasive Almighty, (say) those (manmukh) self-willed persons are (moorr) foolish and (abhaagi) unfortunate. (Moh-u) attachment for temptations of (maaia) the world-play (laagi) afflicts (antrey = inside) their minds and (viaapai) is present (khin-u khin-u) every moment.
ਮਾਇਆ ਮਲੁ ਲਾਗੀ ਮੂੜ ਭਏ ਅਭਾਗੀ ਜਿਨ ਰਾਮ ਨਾਮੁ ਨਹ ਭਾਇਆ ॥ ਅਨੇਕ ਕਰਮ ਕਰਹਿ ਅਭਿਮਾਨੀ
ਹਰਿ ਰਾਮੋ ਨਾਮੁ ਚੋਰਾਇਆ ॥
Mā▫i▫ā mal lāgī mūṛ bẖa▫e abẖāgī jin rām nām nah bẖā▫i▫ā. Anek karam karahi abẖimānī har rāmo nām cẖorā▫i▫ā.
Those (jin) who do not (bhaaia = like) conform to (raam naam-u) Divine commands, they (bhaey) are (moorr) foolish and (abhaagi) unfortunate; (mal-u) the filth of (maaia) temptations of the world-play (laagi) sticks to them i.e. they succumb to vices.
The (abhimaani = proud) self-willed persons (karah-i) engage in (aneyk) numerous (karam) deeds, which (choraaia = steal) cause to forget (raamo naam-u) the Almighty from their minds.
ਮਹਾ ਬਿਖਮੁ ਜਮ ਪੰਥੁ ਦੁਹੇਲਾ ਕਾਲੂਖਤ ਮੋਹ ਅੰਧਿਆਰਾ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰਾ ॥੪॥
Mahā bikẖam jam panth ḏuhelā kālūkẖaṯ moh anḏẖi▫ārā. Nānak gurmukẖ nām ḏẖi▫ā▫i▫ā ṯā pā▫e mokẖ ḏu▫ārā. ||4||
Their minds are (andhiaara = darkness) blinded by (kaalookhat = soot) evil thoughts, i.e. are deluded by (moh) allurements and fall prey to (jam = messengers of death) vices; the (panth-u) path to find the Almighty becomes (maha) greatly (bikham-u) arduous and (duheyla) difficult.
But if they (dhiaaiaa) pay attention and live by (naam-u) Divine commands, (gurmukh-i) with the guru’s guidance, then they (paaey) can find (duaara) the door to (mokh/mukti) emancipation, i.e. become free of temptations, says fourth Nanak. 4.
ਰਾਮੋ ਰਾਮ ਨਾਮੁ ਗੁਰੂ ਰਾਮੁ ਗੁਰਮੁਖੇ ਜਾਣੈ ਰਾਮ ॥ ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਊਭ ਪਇਆਲੀ ਭਰਮਦਾ ਇਕਤੁ ਘਰਿ ਆਣੈ ਰਾਮ ॥
Rāmo rām nām gurū rām gurmukẖe jāṇai rām. Ih manū▫ā kẖin ūbẖ pā▫i▫ālī bẖarmaḏā ikaṯ gẖar āṇai rām.
One (jaanai) understands (gurmukhey) with the guru’s guidance, that (raamo raam naam-u) commands of (raam-u) the all-pervasive Almighty is (guru) the guru, i.e. guide for life. ===
(Ih-u = this) the human (manuaa) mind (bharmda) wanders (oobh) up and (paiaali) down, i.e. all over, (khin-u) every moment; conformance to Naam (aanai) brings it (ikat-u = one) to a stable (ghar-i = home) state i.e. becomes steady and focused on the Almighty.
ਮਨੁ ਇਕਤੁ ਘਰਿ ਆਣੈ ਸਭ ਗਤਿ ਮਿਤਿ ਜਾਣੈ ਹਰਿ ਰਾਮੋ ਨਾਮੁ ਰਸਾਏ ॥ਜਨ ਕੀ ਪੈਜ ਰਖੈ ਰਾਮ ਨਾਮਾ
ਪ੍ਰਹਿਲਾਦ ਉਧਾਰਿ ਤਰਾਏ ॥
Man ikaṯ gẖar āṇai sabẖ gaṯ miṯ jāṇai har rāmo nām rasā▫e. Jan kī paij rakẖai rām nāmā par▫hilāḏ uḏẖār ṯarā▫e.
Once one (aanai) brings (man-u) the mind (ikat-u ghar-i = one state) to focus on obedience of the Almighty, then s/he (jaanai) knows (sabh) all (gat-i mit-i) the state and measure of the inner-self and (rasaaey = relishes) enjoys being in tune with (har-i raamo naam-u) Divine virtues and commands.
Conformance to (raam naama) the all-pervasive Almighty (rakhai) preserves (paij) the honour of (jan) the devoted servants, the way IT (udhaar-i) saved devotees like Prahlaad and (taraaey = ferried) took them across the world-ocean – to unite with IT-self.
ਰਾਮੋ ਰਾਮੁ ਰਮੋ ਰਮੁ ਊਚਾ ਗੁਣ ਕਹਤਿਆ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਸੁਣਿ ਭੀਨੇ ਰਾਮੈ ਨਾਮਿ ਸਮਾਇਆ ॥੫॥
Rāmo rām ramo ram ūcẖā guṇ kėhṯi▫ā anṯ na pā▫i▫ā. Nānak rām nām suṇ bẖīne rāmai nām samā▫i▫ā. ||5||
(Raamo raam-u) the Almighty is (ramo ram-u) all pervasive and (oocha = high) beyond reach/comprehension; one cannot (ant-u paaia = find the extent) Divine expanse (kahtia = saying) by counting IT’s (gun) virtues, i.e. Divine virtues and powers cannot be fully known.
One is (bheeney = rinsed) imbued with Devine love (sun-i) by listening to (raam naam-u) Divine commands, and (samaaiaa = absorbed) conforms to (raamai naam-i) conforms to Naam. 5.
ਜਿਨ ਅੰਤਰੇ ਰਾਮ ਨਾਮੁ ਵਸੈ ਤਿਨ ਚਿੰਤਾ ਸਭ ਗਵਾਇਆ ਰਾਮ ॥ਸਭਿ ਅਰਥਾ ਸਭਿ ਧਰਮ ਮਿਲੇ ਮਨਿ ਚਿੰਦਿਆ
ਸੋ ਫਲੁ ਪਾਇਆ ਰਾਮ ॥
Jin anṯre rām nām vasai ṯin cẖinṯā sabẖ gavā▫i▫ā rām. Sabẖ arthā sabẖ ḏẖaram mile man cẖinḏi▫ā so fal pā▫i▫ā rām.
(Jin) those in whose (antrey = inside) minds (raam naam-u) Divine commands (vasai = abide) are kept, (tin) they (gavaaia = lose) become free of (sabh) all (chinta) worries – because hey refrain from wrongdoings.
They (miley) get to perform (sabh-i) all (dharam) duties and attain (artha) (economic wellbeing; whatever they (chindia) wish for, they (paaiaa) obtain (phal-u = fruit) fulfilment of (so) that.
ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਰਾਮ ਨਾਮੁ ਧਿਆਇਆ ਰਾਮ ਨਾਮ ਗੁਣ ਗਾਏ ॥ਦੁਰਮਤਿ ਕਬੁਧਿ ਗਈ ਸੁਧਿ ਹੋਈ
ਰਾਮ ਨਾਮਿ ਮਨੁ ਲਾਏ ॥
Man cẖinḏi▫ā fal pā▫i▫ā rām nām ḏẖi▫ā▫i▫ā rām nām guṇ gā▫e. Ḏurmaṯ kabuḏẖ ga▫ī suḏẖ ho▫ī rām nām man lā▫e.
(Phal-u) fulfilment of (man chindia) the wishes of the mind is (paaiaa) obtained by (dhiaaia) remembering (raam naam-u) Divine commands and (gaaey = singing) praising and emulating (gun) virtues of (raam naam) of the Master.
By (laaey) attaching/fixing attention of (man-u) the mind on (raam naam-i) Divine commands, (durmat-i) evil thoughts and (kabudh-i = evil intellect) evil inclinations (gaee) leave.
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ਸਫਲੁ ਜਨਮੁ ਸਰੀਰੁ ਸਭੁ ਹੋਆ ਜਿਤੁ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿਆ ॥ਨਾਨਕ ਹਰਿ ਭਜੁ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ
ਨਿਜ ਘਰਿ ਵਾਸਿਆ ॥੬॥
Safal janam sarīr sabẖ ho▫ā jiṯ rām nām pargāsi▫ā. Nānak har bẖaj saḏā ḏin rāṯī gurmukẖ nij gẖar vāsi▫ā. ||6||
(Sareer-u) the body/mind (jit-u) which is (pargaasia = illumined) enlightened by (raam naam-u) awareness of Divine virtues and commands, his/her (janam-u) human birth (hoaa) is (saphal) successful – by finding the Almighty within.
Says Nanak the fourth: (Sadaa) ever (bhaj-u) invoke (har-i) the Almighty (din-u) day and (raati) night (gurmukh-i) as taught by the guru; you will get to (vaasia) live (nij ghar-i) in own home i.e. your mind will be steady with focus on the Almighty within, and your soul will unite with the Master on death. 6.
ਜਿਨ ਸਰਧਾ ਰਾਮ ਨਾਮਿ ਲਗੀ ਤਿਨ੍ਹ੍ਹ ਦੂਜੈ ਚਿਤੁ ਨ ਲਾਇਆ ਰਾਮ ॥ਜੇ ਧਰਤੀ ਸਭ ਕੰਚਨੁ ਕਰਿ ਦੀਜੈ
ਬਿਨੁ ਨਾਵੈ ਅਵਰੁ ਨ ਭਾਇਆ ਰਾਮ ॥
Jin sarḏẖā rām nām lagī ṯinĥ ḏūjai cẖiṯ na lā▫i▫ā rām. Je ḏẖarṯī sabẖ kancẖan kar ḏījai bin nāvai avar na bẖā▫i▫ā rām.
(Jin) those who (laagi) develop (sardha) faith/obedience in (raam naam-i) Divine commands, (tin) they do not (laaia) put their (chit) minds, i.e. look, to (doojai = second) anyone/anything else.
Even (jey) if (sabh) all (dharti) earth (kar-i deejay) is made into (kanchan-u) gold, nothing (avar-u) else (bin-u) except the pleasure of conforming to (naavai) Divine commands (bhaaia) appeals to them.
ਰਾਮ ਨਾਮੁ ਮਨਿ ਭਾਇਆ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ਅੰਤਿ ਚਲਦਿਆ ਨਾਲਿ ਸਖਾਈ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਪੂੰਜੀ ਸੰਚੀ
ਨਾ ਡੂਬੈ ਨਾ ਜਾਈ ॥
Rām nām man bẖā▫i▫ā param sukẖ pā▫i▫ā anṯ cẖalḏi▫ā nāl sakẖā▫ī. Rām nām ḏẖan pūnjī sancẖī nā dūbai nā jā▫ī.
Those to whose (man-i) minds find (raam naam-u) Divine commands (bhaaia) agreeable, they (paaiaa) obtain (param) supreme (sukh-u) bliss – of being peaceful mind; Naam (sakhaaee) helps them (ant-i) in the end (chaldia) when departing from the world.
They (sanchi) accumulate (dhan, poonji) the wealth of imbibing (raam naam) Divine commands, which (ddoobai) drowns in the world-ocean, nor (jaaee = goes) is lost – it is eternal and goes with the soul on death.
ਰਾਮ ਨਾਮੁ ਇਸੁ ਜੁਗ ਮਹਿ ਤੁਲਹਾ ਜਮਕਾਲੁ ਨੇੜਿ ਨ ਆਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਰਾਮੁ ਪਛਾਤਾ ਕਰਿ ਕਿਰਪਾ
ਆਪਿ ਮਿਲਾਵੈ ॥੭॥
Rām nām is jug mėh ṯulhā jamkāl neṛ na āvai. Nānak gurmukẖ rām pacẖẖāṯā kar kirpā āp milāvai. ||7||
(Raam naam-u) Divine commands are (tulhaa) the raft (mah-i) in (is-u) this (jug = age) human birth – to cross the world-ocean, i.e. overcome vices, because of which (jamkaal-u) agent of death/vices do not (aavai) come (nayrr-i) near them.
One (pachhaata) recognises (raam-u) the Almighty within (gurmukh-i) with the guru’s guidance; the Almighty (aap-i) IT-self (kar-i kirpa) kindly (milaavai = meets) enables to be found by those who follow the guru. 7.
ਰਾਮੋ ਰਾਮ ਨਾਮੁ ਸਤੇ ਸਤਿ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ਰਾਮ ॥ ਸੇਵਕੋ ਗੁਰ ਸੇਵਾ ਲਾਗਾ ਜਿਨਿ ਮਨੁ ਤਨੁ ਅਰਪਿ ਚੜਾਇਆ ਰਾਮ ॥
Rāmo rām nām saṯe saṯ gurmukẖ jāṇi▫ā rām. Sevko gur sevā lāgā jin man ṯan arap cẖaṛā▫i▫ā rām.
(Raamo raam naam-u) Divine commands are (satey sat-i = true) the Eternal (jaaniaa) known (gurmukh-i) with the guru’s guidance.
One who (arap-i charraaia) dedicates his/her (man-u tan-u = mind and body) thoughts and deeds, s/he (laaga) engages in (seyva) service/obedience of the guru, s/he indeed is the guru’s (seyvko = servant) follower i.e. such a Sikh discovers the Almighty.
ਮਨੁ ਤਨੁ ਅਰਪਿਆ ਬਹੁਤੁ ਮਨਿ ਸਰਧਿਆ ਗੁਰ ਸੇਵਕ ਭਾਇ ਮਿਲਾਏ ॥ ਦੀਨਾ ਨਾਥੁ ਜੀਆ ਕਾ ਦਾਤਾ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਏ ॥
Man ṯan arpi▫ā bahuṯ man sarḏẖi▫ā gur sevak bẖā▫e milā▫e. Ḏīnā nāth jī▫ā kā ḏāṯā pūre gur ṯe pā▫e.
When one (arpia) surrenders, i.e. dedicates, (man-u tan-u) thoughts and deeds, with (bahut-u) great (sardhia) faith, the guru (milaaey) unites such a (seyvak bhaaey) loving servant with the Almighty.
The Almighty (naath-u = master) is the patron of (deena) the hapless and (daata = giver) benefactor of all (jeeaa) creatures; one (paaey) finds IT (tey = from) with guidance of the (poorey) perfect guru.
ਗੁਰੂ ਸਿਖੁ ਸਿਖੁ ਗੁਰੂ ਹੈ ਏਕੋ ਗੁਰ ਉਪਦੇਸੁ ਚਲਾਏ ॥ ਰਾਮ ਨਾਮ ਮੰਤੁ ਹਿਰਦੈ ਦੇਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਏ ॥੮॥੨॥੯॥
Gurū sikẖ sikẖ gurū hai eko gur upḏes cẖalā▫e. Rām nām manṯ hirḏai ḏevai Nānak milaṇ subẖā▫e. ||8||2||9||
The guru is (sikh-u) the disciple and the Sikh the guru i.e. a dedicated Sikh becomes the guru; they (chalaaey) expound (eyko = one) the same (updeys-u) teachings.
The guru (deyvai) imparts (hirdai) to the Sikh’s mind (mant-u) the teachings to live by (raam naam) Divine commands, with which (milan-u) union with the Almighty (subhaaey = easy) is facilitated. 8. 2. 9.
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