SGGS pp 730-732, Soohi M: 1 and 4.

 

ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੭  ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 gẖar 7  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (ghar-u 7) to be sung to the seventh beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad Guru Nanak refers to various symbolisms adopted by the Yogis as means to union with the Almighty. He says this is not the way; instead, one should remember the Almighty and remain free from vices. In other words one should lead a productive householder’s life without attachment, remaining conscious of the Almighty.

 

ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥ ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥

Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛā▫ī▫ai.  Jog na munḏī mūnd mudā▫i▫ai jog na sińī vā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||1||

 

(Jog-u) union with the Almighty is not attained by wearing (khintha) worn out patched clothes, carrying (ddandaa) a staff or (charraaeeai) smearing the body with (bhasam) ash, as the Yogis do.

Jog is not attained by piercing the ears and wearing (mundi) earrings, having (moondd-i) the head (muddaaeeai) shaven or (vaaeeai) blowing (singni) the horn.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) is the way for (jog) union with the Almighty attained. 1. 

 

ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Galī jog na ho▫ī.  Ėk ḏarisat kar samsar jāṇai jogī kahī▫ai so▫ī. ||1|| rahā▫o.

 

(Jog-u) union with the Almighty is not (hoi = happen) attained (gali) by merely talking about it.

One who (kar-i) adopts (eyk) one (drist-i) sight, i.e. sees the Almighty everywhere and (jaanai) treats all (samsara-i) equally; (soi) such a person is (kaheeai = called) known as (jogi) a Yogi. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥ ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੨॥

og na bāhar maṛī masāṇī jog na ṯāṛī lā▫ī▫ai.  Jog na ḏes disanṯar bẖavi▫ai jog na ṯirath nā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||2||

 

Jog is not attained by wandering (baahar-i) outside, in (marri) mausoleums, (masaani) crematoriums, or (taarri laaeeai) sitting in contemplative posture.

Jog is not attained by (bhaveeai) wandering (deys-i) from place (disantar-i = foreign land) to place or (naaeeai) bathing (teerath-i) at pilgrimages.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) is the way for (jog) union with the Almighty attained. 1. 

 

ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਸਹਸਾ ਤੂਟੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਈਐ ॥ ਨਿਝਰੁ ਝਰੈ ਸਹਜ ਧੁਨਿ ਲਾਗੈ ਘਰ ਹੀ ਪਰਚਾ ਪਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੩॥
Saṯgur bẖetai ṯā sahsā ṯūtai ḏẖāvaṯ varaj rahā▫ī▫ai.  Nijẖar jẖarai sahj ḏẖun lāgai gẖar hī parcẖā pā▫ī▫ai.

Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||3||

 

When one (bheyttai) meets (satigur-u) the true guru (ta) then (sahsaa) doubts (toottai = breaks) leave – the Almighty is seen within – the mind is (varaj-i) restrained from wandering and (rahaaeeai) becomes steady.

Then water from (nijhar-u) the spring (jharai) flows out, i.e. awareness comes from within, (sahj) steady (dhun-i= tune) celestial music (laagai) plays and (parcha = recognition of divine, paaeeai = obtained) one finds the Almighty (ghar = house) in the mind (hi) itself.

We should (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; by (iv) this (jugat-i) method is (jog) union with the Almighty attained. 3. 

 

ਨਾਨਕ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ਐਸਾ ਜੋਗੁ ਕਮਾਈਐ ॥ ਵਾਜੇ ਬਾਝਹੁ ਸਿੰਙੀ ਵਾਜੈ ਤਉ ਨਿਰਭਉ ਪਦੁ ਪਾਈਐ ॥ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਤਉ ਪਾਈਐ ॥੪॥੧॥੮॥

Nānak jīvṯi▫ā mar rahī▫ai aisā jog kamā▫ī▫ai.  vāje bājẖahu sińī vājai ṯa▫o nirbẖa▫o paḏ pā▫ī▫ai.  Anjan māhi niranjan rahī▫ai jog jugaṯ ṯa▫o pā▫ī▫ai. ||4||1||8||

 

Says Nanak: We should (raheeai = be, mar-i = dead) break attachment to the world-play like a dead person (jeevtiaa) while alive; (aisa) such is (jog-u) the Yoga we should (kamaaeeai) practice.

Then (singni) the horn (vaajai) gives sound (bajhahu) without (vaaj-e) being blown into, i.e. celestial music plays incessantly, and (tau) then (pad-u) the state of (nirbhau) fearless-ness (paaeeai) is attained, i.e. there is no worry of retribution for no vices are committed.

I we (raheeai) remain (niranjan-i = unstained) free of vices (maah-i) in (anjan-i = soot) the world of temptations and carry out our duties; (tau) then we (paaeeai) have found (jugat-i) the method of (jog) union with the Almighty. 4. 1. 8.   

 

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Note: In the Shabad below Guru Nanak displays a state of ecstasy while looking at the expanse and powers of the Almighty which he describes as being beyond measure. For this he takes physical weighing of precious metals by the jewelry assayer using a suspended balance as allegory to take measure, i.e. reflect on virtues and powers of the Almighty.

 

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਕਉਣ ਤਰਾਜੀ ਕਵਣੁ ਤੁਲਾ ਤੇਰਾ ਕਵਣੁ ਸਰਾਫੁ ਬੁਲਾਵਾ ॥ ਕਉਣੁ ਗੁਰੂ ਕੈ ਪਹਿ ਦੀਖਿਆ ਲੇਵਾ ਕੈ ਪਹਿ ਮੁਲੁ ਕਰਾਵਾ ॥੧॥

Sūhī mėhlā 1.  Ka▫uṇ ṯarājī kavaṇ ṯulā ṯerā kavaṇ sarāf bulāvā.  Ka▫uṇ gurū kai pėh ḏīkẖi▫ā levā kai pėh mul karāvā. ||1||

 

Composition of the first Guru in Raga Soohi. O Almighty, – the embodiment of virtue-jewels – (kaun) which (taraaji) weighing balance and (kavan-u) which (tulaa) weight measure should I use, and which (saraaph-u) jewelry appraiser should I (bulaava) call to evaluate to understand Your virtues and powers.

(Kai pah-i) from (kaun-u) which guru should I (leyva) receive (deekhiaa = instruction) awareness; (pah-i) by (kai) whom should I (mul karaava) have You evaluated, i.e. there is no one who can take measure of You. 1.

 

Page 731

 

ਮੇਰੇ ਲਾਲ ਜੀਉ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣਾ ॥ ਤੂੰ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਭਰਿਪੁਰਿ ਲੀਣਾ ਤੂੰ ਆਪੇ ਸਰਬ ਸਮਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Mere lāl jī▫o ṯerā anṯ na jāṇā.  Ŧūʼn jal thal mahī▫al bẖaripur līṇā ṯūʼn āpe sarab samāṇā. ||1|| rahā▫o.

 

O (meyrey) my (jeeo) revered (laal) Beloved Master, no one (jaana) knows (ant-u = limit) the extent of (teyra) Your expanse and powers.

(Too’n) You (bharpur-i = filling) fully (leena = engrossed) pervade (jal-i) in water, (thal-i) on/in land and (maheeal-i = between sky and land) in space; You are (aapey) Yourself (samaana = contained) present in (sarab) everything/everyone. 1.

(Rahaau) Dwell on this and contemplate.

 

ਮਨੁ ਤਾਰਾਜੀ ਚਿਤੁ ਤੁਲਾ ਤੇਰੀ ਸੇਵ ਸਰਾਫੁ ਕਮਾਵਾ ॥ ਘਟ ਹੀ ਭੀਤਰਿ ਸੋ ਸਹੁ ਤੋਲੀ ਇਨ ਬਿਧਿ ਚਿਤੁ ਰਹਾਵਾ ॥੨॥

Man ṯārājī cẖiṯ ṯulā ṯerī sev sarāf kamāvā.  Gẖat hī bẖīṯar so saho ṯolī in biḏẖ cẖiṯ rahāvā. ||2||

 

One should make (man-u) the mind (taraaji) the weighing balance and (chit-u = mind) consciousness, the weight measures, i.e. by which to obtain awareness about the Divine; and then by (kamaava) carrying out (teyri) your (seyv = service) commands one can become (saraaf-u = jeweler) the assayer, i.e. get understanding of Your virtues and commands.

I (toli = weigh) reflect on virtues of (so = that) the (sah-u) Master (bheetar-i) in (ghatt) the mind (hi) itself; (in) this is (bidh-i = method) the way to (rahaava = dwell) to focus (chit-u) the consciousness on the Almighty. 2.

 

ਆਪੇ ਕੰਡਾ ਤੋਲੁ ਤਰਾਜੀ ਆਪੇ ਤੋਲਣਹਾਰਾ ॥ ਆਪੇ ਦੇਖੈ ਆਪੇ ਬੂਝੈ ਆਪੇ ਹੈ ਵਣਜਾਰਾ ॥੩॥

Āpe kandā ṯol ṯarājī āpe ṯolaṇhārā.  Āpe ḏekẖai āpe būjẖai āpe hai vaṇjārā. ||3||

 

The Almighty is (aapey) IT-self (kanddaa) the weighing balance, (tol-u) the weight measure, (taraaji) the weighing balance with two pans as well as (tolanhaara) the weigher.

The Almighty IT-self (deykhai) watches, (boojhai = understands) works out the price and (vanjaara = trader) handles the merchandise, i.e. the Almighty watches the deeds of, and evaluates, everyone – being within. 3. 

 

ਅੰਧੁਲਾ ਨੀਚ ਜਾਤਿ ਪਰਦੇਸੀ ਖਿਨੁ ਆਵੈ ਤਿਲੁ ਜਾਵੈ ॥ ਤਾ ਕੀ ਸੰਗਤਿ ਨਾਨਕੁ ਰਹਦਾ ਕਿਉ ਕਰਿ ਮੂੜਾ ਪਾਵੈ ॥੪॥੨॥੯॥

Anḏẖulā nīcẖ jāṯ parḏesī kẖin āvai ṯil jāvai.  Ŧā kī sangaṯ Nānak rahḏā ki▫o kar mūṛā pāvai. ||4||2||9||

 

Being (neech = low, jaat-i = class) ignorant, the human mind is (andhula = blind) oblivious of the Almighty and (pardeysi = alien) wandering elsewhere – it does not know and practice Divine virtues and commands; it (aavai) comes back (khin) one moment and (jaavai) goes out (til-u = sesame seed – short period) the next moment, i.e. ever keeps thinking of numerous other things.

Nanak, i.e. the human being, (rahda) remains (ta ki) in its (sangat-i) company – of the wandering mind -, that is why (moorra) the silly person (kiau kar-i = how can?) cannot (paavai) find the Almighty within, i.e.one should follow the guru to steady the mind, obtain awareness of Divine virtues, and reflect on them. 4. 2. 9.

 

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ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੪ ਘਰੁ ੧   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 4 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Soohi, (ghar-u 1) to be sung to the fourth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਮਨਿ ਰਾਮ ਨਾਮੁ ਆਰਾਧਿਆ ਗੁਰ ਸਬਦਿ ਗੁਰੂ ਗੁਰ ਕੇ ॥ ਸਭਿ ਇਛਾ ਮਨਿ ਤਨਿ ਪੂਰੀਆ ਸਭੁ ਚੂਕਾ ਡਰੁ ਜਮ ਕੇ ॥੧॥

Man rām nām ārāḏẖi▫ā gur sabaḏ gurū gur ke.  Sabẖ icẖẖā man ṯan pūrī▫ā sabẖ cẖūkā dar jam ke. ||1||

 

One who (aaraadhiaa) remembers (naam-u) virtues and commands of (raam) the all-pervasive Almighty, (sabad-i = words) by following the guidance (key) of (gur) the great guru, (man-i) in the mind.

All his/her (ichhaa) wishes, both (man-i = of mind) spiritual and (tan-i) physical, are (pooreeaa) fulfilled – and with the Master in mind – (ddar-u) fear of being taken by (jam) the agent of Divine justice (chooka = ends) is dispelled. 1.

 

ਮੇਰੇ ਮਨ ਗੁਣ ਗਾਵਹੁ ਰਾਮ ਨਾਮ ਹਰਿ ਕੇ ॥ ਗੁਰਿ ਤੁਠੈ ਮਨੁ ਪਰਬੋਧਿਆ ਹਰਿ ਪੀਆ ਰਸੁ ਗਟਕੇ ॥੧॥ ਰਹਾਉ ॥

Mere man guṇ gāvhu rām nām har ke.  Gur ṯuṯẖai man parboḏẖi▫ā har pī▫ā ras gatke. ||1|| rahā▫o.

 

Therefore, o (meyrey) my (man) mind – o human being, (gaavhu = sing) praise and emulate (naam) virtues (key) of (raam) the all-pervasive (har-i) Almighty.

Find the guru for, (man-u) the mind (parbodhiaa) is made aware of Naam (tutthai) at the pleasure of (gur-i) of the guru, i.e. when he is pleased to impart this awareness; then one (peeaa) drinks (har-i) the Divine (ras-u) elixir (gattkey) with relish, i.e. enjoys praising and emulating Divine virtues. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤਸੰਗਤਿ ਊਤਮ ਸਤਿਗੁਰ ਕੇਰੀ ਗੁਨ ਗਾਵੈ ਹਰਿ ਪ੍ਰਭ ਕੇ ॥ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਮੇਲਹੁ ਸਤਸੰਗਤਿ ਹਮ ਧੋਵਹ ਪਗ ਜਨ ਕੇ ॥੨॥

Saṯsangaṯ ūṯam saṯgur kerī gun gāvai har parabẖ ke.  Har kirpā ḏẖār melhu saṯsangaṯ ham ḏẖovah pag jan ke. ||2||

 

(Satsangat-i) the holy congregation (keyri) of (satigur) the true guru is (ootam) sublime; it (gaavai = sings) praises (gun) virtues of (har-i) the Almighty (prabh) Master.

O Almighty, please (dhaar-i) bestow Your (kirpa = kindness) grace and (m-elhu) lead me to (satsangat) the holy congregation; (ham) I shall (dhovah) wash (pag) feet (key) of, i.e. serve and follow, (jan = servants) the seekers there. 2.

 

ਰਾਮ ਨਾਮੁ ਸਭੁ ਹੈ ਰਾਮ ਨਾਮਾ ਰਸੁ ਗੁਰਮਤਿ ਰਸੁ ਰਸਕੇ ॥ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਜਲੁ ਪਾਇਆ ਸਭ ਲਾਥੀ ਤਿਸ ਤਿਸ ਕੇ ॥੩॥

Rām nām sabẖ hai rām nāmā ras gurmaṯ ras raske.  Har amriṯ har jal pā▫i▫ā sabẖ lāthī ṯis ṯis ke. ||3||

 

One learns in holy congregation that (naam-u) virtues of (raam) the Almighty, i.e. Divine writ, prevail (asb-u) everywhere; one (raskey) enjoys (ras-u) the elixir of, i.e. enjoys living by Raam Naam, (gurmat-i) with the guidance of the guru.

One who (paaia) receives this (amrit-u) life-giving and (har-i = dispels vices) purifying (jal-u = water) elixir, (sabh) all (tis key) his/her (tis) thirst (laathi) is quenched, i.e. s/he sees no need to go anywhere else for solace. 3.

 

ਹਮਰੀ ਜਾਤਿ ਪਾਤਿ ਗੁਰੁ ਸਤਿਗੁਰੁ ਹਮ ਵੇਚਿਓ ਸਿਰੁ ਗੁਰ ਕੇ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਿਓ ਗੁਰ ਚੇਲਾ ਗੁਰ ਰਾਖਹੁ ਲਾਜ ਜਨ ਕੇ ॥੪॥੧॥

Hamrī jāṯ pāṯ gur saṯgur ham vecẖi▫o sir gur ke.  Jan Nānak nām pari▫o gur cẖelā gur rākẖo lāj jan ke. ||4||1||

 

I owe (hamri) my (jaat-i = caste/class, paat-i = honor) state to (gur-u) the great (satigur-u) true guru; I (veychio) have sold my (sir-u = head) life to, i.e. unreservedly follow the guru’s teachings.

Says (jan) humble fourth Nanak: I (pario = been given, naam-u = name) am called (cheyla) disciple of the guru; so o Guru, please (raakhah-u) protect (laaj) the honor of (jan) this humble disciple. 4. 1.

 

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Note: Human beings remain restless because they forget to abide by Naam/Divine virtues and commands. One looks for peace but it comes by finding the Almighty within and thus be freed of all craving. Awareness of this comes by teachings of the guru. When one contemplates the teachings, then one conforms to Naam/Divine virtues and commands. One who does not abide by Naam, commits transgressions and suffers. The fourth Guru points this out and supplicates the Almighty to grant freedom from them.

 

ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਭਜਿਓ ਪੁਰਖੋਤਮੁ ਸਭਿ ਬਿਨਸੇ ਦਾਲਦ ਦਲਘਾ ॥ ਭਉ ਜਨਮ ਮਰਣਾ ਮੇਟਿਓ ਗੁਰ ਸਬਦੀ ਹਰਿ ਅਸਥਿਰੁ ਸੇਵਿ ਸੁਖਿ ਸਮਘਾ ॥੧॥

Sūhī mėhlā 4.  Har har nām bẖaji▫o purkẖoṯam sabẖ binse ḏālaḏ ḏalgẖā.  Bẖa▫o janam marṇā meti▫o gur sabḏī har asthir sev sukẖ samgẖā. ||1||

 

Composition of the fourth Guru in Raga Soohi: One who (bhajio) praises and emulates (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of (purkhotam – Purakh + otam) the Supreme Almighty, (sabh-i) all his/her (dalghaa/dal = armies) multitudes of (daalad) miseries/suffering (binsey = destroyed) end. And s/he has peace in life and attains union with the Almighty, and is not reborn.

His /her (bhau) fear of (janam) births and (marna) deaths (meyttio = erased) is obviated (sabdi = with words) through compliance with teachings of the guru to (seyv-i = serving) be obedient to (asthir-u = stable) the Eternal (har-i) Almighty; s/he then (samghaa/samaaia = absorbed) remains (shukh-i) in peace/comfort. 1.

 

ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮ ਅਤਿ ਪਿਰਘਾ ॥ ਮੈ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰਿਓ ਗੁਰ ਆਗੈ ਸਿਰੁ ਵੇਚਿ ਲੀਓ ਮੁਲਿ ਮਹਘਾ ॥੧॥ ਰਹਾਉ ॥

Mere man bẖaj rām nām aṯ pirgẖā.  Mai man ṯan arap ḏẖari▫o gur āgai sir vecẖ lī▫o mul mahgẖā. ||1|| rahā▫o.

 

O (merey) my (man) mind, – o human being – (bhaj-u) praise and emulate (naam) virtues of (raam) the all-pervasive Master; it is (at-i) very (pirghaa) lovable/enjoyable.

(Mai) I (dhario = placed) have made offering of my (man-u) mind and (tan-u) body (aagai) in front of the guru; I (veych-i leeo) have sold my (sir-u = head) life (mahga = expensive, mul-i = price) at a high price – I have obtained the wealth of awareness of Naam or virtues and commands of the Almighty within, by giving up my ego. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਰਪਤਿ ਰਾਜੇ ਰੰਗ ਰਸ ਮਾਣਹਿ ਬਿਨੁ ਨਾਵੈ ਪਕੜਿ ਖੜੇ ਸਭਿ ਕਲਘਾ ॥ ਧਰਮ ਰਾਇ ਸਿਰਿ ਡੰਡੁ ਲਗਾਨਾ ਫਿਰਿ ਪਛੁਤਾਨੇ ਹਥ ਫਲਘਾ ॥੨॥

Narpaṯ rāje rang ras māṇėh bin nāvai pakaṛ kẖaṛe sabẖ kalgẖā.  Ḏẖaram rā▫e sir dand lagānā fir pacẖẖuṯāne hath falgẖā. ||2||

 

(Narpat-i = masters of men) masters and (raajey) kings (maanah-i) enjoy (rang = pleasures, ras = food/drinks) objects of pleasure, but (bin-u = without) by not practicing (naavai) Divine virtues and commands they are (sabh-i) all (pakarr-i) caught hold of and (kharrey) taken away by the metaphoric (kalghaa/kaal) Jam, the agent of Divine justice – equivalent to police.

Dharam Rai the metaphoric Divine court judge (lagaana) imposes (ddandd-u) punishment (sir-i = on heads) on them – by way of denial of union with the Creator; when (phalgha/phal = fruit) consequences of their transgressions are (hath) handed to them, (phir-i) then they (pachhutaaney) repent. 2.

 

ਹਰਿ ਰਾਖੁ ਰਾਖੁ ਜਨ ਕਿਰਮ ਤੁਮਾਰੇ ਸਰਣਾਗਤਿ ਪੁਰਖ ਪ੍ਰਤਿਪਲਘਾ ॥ ਦਰਸਨੁ ਸੰਤ ਦੇਹੁ ਸੁਖੁ ਪਾਵੈ ਪ੍ਰਭ ਲੋਚ ਪੂਰਿ ਜਨੁ ਤੁਮਘਾ ॥੩॥

Har rākẖ rākẖ jan kiram ṯumāre sarṇāgaṯ purakẖ parṯipalagẖā.  Ḏarsan sanṯ ḏeh sukẖ pāvai parabẖ locẖ pūr jan ṯumgẖā. ||3||

 

O (purakh) all-pervasive (pratipalgha/pratipaalak) Sustainer, please (raakh-u raakh-u) protect me, (tumaarey) Your (jan) servant – from transgressions; I have (sarnaagat-i = in sanctuary) placed myself in Your care and obedience.

Please (deyhu = give) enable (darsan = sight) to meet (sant) the guru, so that – by following his guidance and example – (tumgha) Your (jan-u) servant (paavai) obtains (sukh-u) peace by being with You; please (poor-i) fulfil my (loch) yearning. 3

 

ਤੁਮ ਸਮਰਥ ਪੁਰਖ ਵਡੇ ਪ੍ਰਭ ਸੁਆਮੀ ਮੋ ਕਉ ਕੀਜੈ ਦਾਨੁ ਹਰਿ ਨਿਮਘਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਸੁਖੁ ਪਾਵੈ ਹਮ ਨਾਮ ਵਿਟਹੁ
ਸਦ ਘੁਮਘਾ ॥੪॥੨॥

Ŧum samrath purakẖ vade parabẖ su▫āmī mo ka▫o kījai ḏān har nimgẖā.  Jan Nānak nām milai sukẖ pāvai ham nām vitahu saḏ gẖumgẖā. ||4||2||

 

(Tum) You are (samrath) the Omnipotent (purakh) Being (vaddey = great) Supreme (suaami) Master; please (keejai = give, daan-u = alms) grant me the benediction of awareness of Your Naam (nimgha/nimakh) a bit. One who (milai) receives awareness of Naam, (paavai) attains (sukh-u) peace; (ham) I (sad) ever (ghumgha/ghumaaia = am sacrifice, vittahu = to) adore (naam) Divine virtues and commands, says (jan) humble fourth Nanak. 4. 2.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਨਾਮਾ ਹਰਿ ਰੰਙੁ ਹੈ ਹਰਿ ਰੰਙੁ ਮਜੀਠੈ ਰੰਙੁ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਰੰਗੁ ਚਾੜਿਆ ਫਿਰਿ ਬਹੁੜਿ ਨ ਹੋਵੀ ਭੰਙੁ ॥੧॥

Sūhī mėhlā 4.  Har nāmā har rań hai har rań majīṯẖai rań.  Gur ṯuṯẖai har rang cẖāṛi▫ā fir bahuṛ na hovī bẖań. ||1||

 

Composition of the fourth Guru in Raga Soohi. Living by (naama) virtues and commands of (har-i) the Almighty is (rangn-u) love of (har-i) the Almighty; this love is (majeetthai) of fast (rangn-u) color, i.e. is lasting.

One is (rang-u = color, chaarriaa = dyed) imbued with love for the Almighty when the guru (tutthai) is pleased to guide and it does not (hovi = happen, bhangn-u = destruction) fade (bahurr-i) again. 1.

 

Page 732

 

ਮੇਰੇ ਮਨ ਹਰਿ ਰਾਮ ਨਾਮਿ ਕਰਿ ਰੰਙੁ ॥ ਗੁਰਿ ਤੁਠੈ ਹਰਿ ਉਪਦੇਸਿਆ ਹਰਿ ਭੇਟਿਆ ਰਾਉ ਨਿਸੰਙੁ ॥੧॥ ਰਹਾਉ ॥

Mere man har rām nām kar rań.  Gur ṯuṯẖai har upḏesi▫ā har bẖeti▫ā rā▫o nisań. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (kar-i) develop (rangn-u) love (naam-i) for virtues and commands of (raam) the all-pervasive (har-i) Almighty.

This comes when the guru (tutthai) is pleased (updeysia) to impart awareness of virtues and commands of the Almighty; one then (bheyttiaa) finds (raau) the Sovereign Almighty (nisangn-u = without hesitation) easily. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੁੰਧ ਇਆਣੀ ਮਨਮੁਖੀ ਫਿਰਿ ਆਵਣ ਜਾਣਾ ਅੰਙੁ ॥ ਹਰਿ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਇਓ ਮਨਿ ਦੂਜਾ ਭਾਉ ਸਹਲੰਙੁ ॥੨॥

Munḏẖ i▫āṇī manmukẖī fir āvaṇ jāṇā ań.  Har parabẖ cẖiṯ na ā▫i▫o man ḏūjā bẖā▫o sahlanń. ||2||

 

(Iaani) the childish (mundh = young woman) person (manmukhi) acts by self-will, i.e. does not obey the guru, and (angn-u = with) remains in (aavan = coming) births and (jaana = going) deaths (phir-i) repeatedly.

(Har-i) the Almighty (prabh-u) Master does not (aaio) come (chit-i) to his/her mind but (dooja) other (bhaau) ideas (sahlangn-u = company) enter (man-i) in his/her mind. 2.

 

ਹਮ ਮੈਲੁ ਭਰੇ ਦੁਹਚਾਰੀਆ ਹਰਿ ਰਾਖਹੁ ਅੰਗੀ ਅੰਙੁ ॥ ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਵਲਾਇਆ ਸਭਿ ਲਾਥੇ ਕਿਲਵਿਖ ਪੰਙੁ ॥੩॥

Ham mail bẖare ḏuhcẖārī▫ā har rākẖo angī ań.  Gur amriṯ sar navlā▫i▫ā sabẖ lāthe kilvikẖ pań. ||3||

 

O (har-i) Almighty, (bharey) filled with (mal-u = dirt) vices, (ham) we are (duhchaareeaa) of evil conduct; please (raakhahu) save and keep us (angi angn-u) on Your side, i.e. enable to overcome vices and remember You.

Please enable to find the guru for, (gur-i) the guru (navlaaiaa) bathes one (sar-i) in the pool of (amrit) nectar, i.e. makes aware of Divine virtues and commands, and (sabh-i) all (pangn-u) dirt of (kilvikh) vices is (laathey) removed. 3.

 

ਹਰਿ ਦੀਨਾ ਦੀਨ ਦਇਆਲ ਪ੍ਰਭੁ ਸਤਸੰਗਤਿ ਮੇਲਹੁ ਸੰਙੁ ॥ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਰੰਗੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਮਨਿ ਤਨਿ ਰੰਙੁ ॥੪॥੩॥

Har ḏīnā ḏīn ḏa▫i▫āl parabẖ saṯsangaṯ melhu sań.  Mil sangaṯ har rang pā▫i▫ā jan Nānak man ṯan rań. ||4||3||

 

O (har-i) Almighty, You are (daiaal) kind to (deena deen) the utterly hapless; o (prabh) Master, please (meylhu) lead me to (sangn-u) company of (satsangat-i) holy congregation.

(Mil-i = meeting) by being in (sangat-i) holy congregation one (paaiaa = receives) is imbued with (rang-u) love of (har-i) the Almighty; and (man-i = in mind) thinks and (tan-i = in body) acts (rangn-u) in love of the Almighty, says (jan) the humble fourth Nanak. 4. 3.

 

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ਸੂਹੀ ਮਹਲਾ ੪ ॥ ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥ ਅਨਦਿਨੁ ਕਰਮ ਕਰਹਿ ਬਹੁਤੇਰੇ ਸੁਪਨੈ ਸੁਖੁ ਨ ਹੋਈ ॥੧॥

Sūhī mėhlā 4.  Har har karahi niṯ kapat kamāvėh hirḏā suḏẖ na ho▫ī.  An▫ḏin karam karahi bahuṯere supnai sukẖ na ho▫ī. ||1||

 

Composition of the fourth Guru in Raga Soohi. There are people who (karah-i) utter (har-i har-i) the name of the Almighty, but (nit) ever (kamaavah-i) practice (kapatt) deceit; their (hirda) minds (na hoee) cannot be called (sudh-u) pure.

To impress others, they (karah-i) perform (bahuteyrey) plenty of (karam) rituals (andin = everyday) regularly, but (na hoee) cannot experience (sukh-u) peace even (supnai) in dreams. 1.

 

ਗਿਆਨੀ ਗੁਰ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥ ਕੋਰੈ ਰੰਗੁ ਕਦੇ ਨ ਚੜੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥
Gi▫ānī gur bin bẖagaṯ na ho▫ī.  Korai rang kaḏe na cẖaṛai je locẖai sabẖ ko▫ī. ||1|| rahā▫o.

 

O Outwardly (giaani) learned person, real (bhagat-i) devotion (na hoee) cannot come about (bin-u) without (gur-i) the guru’s guidance.

The guru helps to condition the mind, otherwise the human mind (kadey na) can never (rang-u charrai = be dyed) be imbued with Divine love, just as (korai) an unbleached fabric cannot be dyed, even if one (lochia = longs) tries (sabh koee) every method. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਪੁ ਤਪ ਸੰਜਮ ਵਰਤ ਕਰੇ ਪੂਜਾ ਮਨਮੁਖ ਰੋਗੁ ਨ ਜਾਈ ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਅਭਿਮਾਨਾ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥੨॥

Jap ṯap sanjam varaṯ kare pūjā manmukẖ rog na jā▫ī.  Anṯar rog mahā abẖimānā ḏūjai bẖā▫e kẖu▫ā▫ī. ||2||

 

(Manmukh) a self-willed person (karey) performs (jap-u) recitation of mantras, (tap) austerities and (pooja) worship – using flowers and incense etc, but his/her (rog-u) malady of vices (na jaaee) does not leave.

S/he has (mahaa) the great (rog-u) malady of (abhimaana) vanity/ego; s/he (khuaaee = lost) remains away from the Almighty due to (doojai) other (bhaaey) ideas. 2.

 

ਬਾਹਰਿ ਭੇਖ ਬਹੁਤੁ ਚਤੁਰਾਈ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਹਉਮੈ ਬਿਆਪਿਆ ਸਬਦੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵੈ ॥੩॥

Bāhar bẖekẖ bahuṯ cẖaṯurā▫ī manū▫ā ḏah ḏis ḏẖāvai.  Ha▫umai bi▫āpi▫ā sabaḏ na cẖīnĥai fir fir jūnī āvai.

||3||

 

(Baahar-i) outwardly s/he displays (bahut-u) a lot of (bheykh = garb) pretense with (chutraaee) cleverness – to display devotion and meditation – but his/her (manuaa) mind (dhaavai) runs (dah = ten, dis-i = in directions) in all directions – because of other ideas.

(Biaapia) being in grip of (haumai) ego, s/he does not (cheenhai) understand (sabad-u = Divine word) Divine commands,

 

ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਬੂਝੈ ਸੋ ਜਨੁ ਨਾਮੁ ਧਿਆਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਬੂਝੈ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ॥੪॥੪॥

Nānak naḏar kare so būjẖai so jan nām ḏẖi▫ā▫e.  Gur parsādī eko būjẖai ekas māhi samā▫e. ||4||4||

 

Says fourth Nanak: One on whom the Almighty (karey) bestows (nadir-i) grace, (so) that (jan-u) person (dhiaaey) pays attention to (naam-u) Divine virtues and commands.

(Parsaadi) with the guru’s grace/guidance, s/he (boojhai) recognizes presence of (eyko) the One Master within and ultimately (samaaey) merges (maah-i) in (eykas-u) the One Creator. 4. 4. 13.

 

 

SGGS pp 728-730, Soohi M; 1, Shabads 1-7.

 

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 ਸੂਹੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧

Rāg sūhī mėhlā 1 cẖa▫upḏe gẖar 1

 

Composition of the first Guru in Raga Soohi, (chaupadey) with four stanzas, (ghar-u 1) to be sung to the first beat. 

 

Note: In this Shabad Guru Nanak takes the process of obtaining home-made butter from milk as metaphor to show how to find the Almighty within. For obtaining butter, a clean vessel should be used to bring milk, next add the ferment and leave to form curd/yogurt. The curd should be steadily churned to obtain butter. The spiritual paralles of each stage are described in the Shabad.

 

ਭਾਂਡਾ ਧੋਇ ਬੈਸਿ ਧੂਪੁ ਦੇਵਹੁ ਤਉ ਦੂਧੈ ਕਉ ਜਾਵਹੁ ॥ ਦੂਧੁ ਕਰਮ ਫੁਨਿ ਸੁਰਤਿ ਸਮਾਇਣੁ ਹੋਇ ਨਿਰਾਸ ਜਮਾਵਹੁ ॥੧॥

Bẖāʼndā ḏẖo▫e bais ḏẖūp ḏevhu ṯa▫o ḏūḏẖai ka▫o jāvhu. Ḏūḏẖ karam fun suraṯ samā▫iṇ ho▫e nirās jamāvahu. ||1||

 

(Dhoey) wash (bhaandda) the vessel (bais-i = sitting) carefully (deyvh-u = give, dhoop = incense) getting rid of any smell, (tau) then (jaavh-u) go (kau) to fetch (doodahi) milk, i.e. only when we get rid of vices from mind can the Master be remembered.

Make (doodh-u) the milk your (karam) deeds, (phun-i) then add (samaain) the ferment of (surat-i = consciousness) focus and (jamaavhu = leave to curdle) have faith (hoey) being (niraas = without desire) detached from temptations. 1.

 

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Japahu ṯa eko nāmā.  Avar nirāfal kāmā. ||1|| rahā▫o.

 

(Japahu) remember and practice (naama) virtues and commands of (ta eyko) only the One Master; (avar-i) other (kaama = deeds) things are (niraaphal) fruitless in finding the Master. 1.

(Rahaau) dwell on this and contemplate.

 

Note: Continuing from the above note; the churner is at the bottom of a cylindrical column round which is wrapped a cord called Netra which has a wooden piece called Eetee at either end for holding by the two hands. The cord is alternately pulled by each hand to rotate the churner.

 

ਇਹੁ ਮਨੁ ਈਟੀ ਹਾਥਿ ਕਰਹੁ ਫੁਨਿ ਨੇਤ੍ਰਉ ਨੀਦ ਨ ਆਵੈ ॥ ਰਸਨਾ ਨਾਮੁ ਜਪਹੁ ਤਬ ਮਥੀਐ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹੁ ॥੨॥

Ih man ītī hāth karahu fun neṯara▫o nīḏ na āvai.  Rasnā nām japahu ṯab mathī▫ai in biḏẖ amriṯ pāvhu. ||2||

 

(Karhu) make (ihu) this (man-u) the mind the Eeyttee, held (haath-i) by the hands, (phun-i) then (netrau) the Netra shall not go to (need) sleep/be idle, i.e. control the mind as taught by the guru and do not let it be inebriated by temptations.

(Japah-u = utter) remember (naam-u) Divine virtues with (rasna) the tongue and (tab) then (matheeai) churning is done, i.e. one reflects within; (paavh-u) obtain (amrit-u) butter (in) this (bidh-i = method) how, i.e. Naam is obtained – Master found within. 2.

 

ਮਨੁ ਸੰਪਟੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਭਾਵਨ ਪਾਤੀ ਤ੍ਰਿਪਤਿ ਕਰੇ ॥ ਪੂਜਾ ਪ੍ਰਾਣ ਸੇਵਕੁ ਜੇ ਸੇਵੇ ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਸਾਹਿਬੁ ਰਵਤੁ ਰਹੈ ॥੩॥

Man sampat jiṯ saṯ sar nāvaṇ bẖāvan pāṯī ṯaripaṯ kare.  Pūjā parāṇ sevak je seve inĥ biḏẖ sāhib ravaṯ rahai. ||3||

 

A worshipper places the idol of the deity in (sampatt) a box and gives it bath before worship; s/he offers (part = leaves) flowers to please the deity. One should make (man-u) the mind the deity in box and bathe it in (sar) the pool of (sat = truth) Divine virtues in holy congregation with (bhaavan) devotion; this (tripat-i karey) pleases the Master.

(J-e) if (seyvak) the devotee does (pooja) worship by (praan = life) making offering of the self through (seyvey = serve) obedience; (inh) this (bidh-i) way one (rahai) remains (ravat-u) absorbed in (sahib-u) the Master. 3.

 

ਕਹਦੇ ਕਹਹਿ ਕਹੇ ਕਹਿ ਜਾਵਹਿ ਤੁਮ ਸਰਿ ਅਵਰੁ ਨ ਕੋਈ ॥ ਭਗਤਿ ਹੀਣੁ ਨਾਨਕੁ ਜਨੁ ਜੰਪੈ ਹਉ ਸਾਲਾਹੀ ਸਚਾ ਸੋਈ ॥੪॥੧॥

Kahḏe kahėh kahe kahi jāvėh ṯum sar avar na ko▫ī.  Bẖagaṯ hīṇ Nānak jan jampai ha▫o sālāhī sacẖā so▫ī. ||4||1||

 

Those who (kahdey) say, they (kahah-i) say; they (kahey kah-i= keep saying) praise You comparing to others, and find there is (na koee) none (sar-i) equal to You, o Almighty.

Nanak is, i.e. we creatures are, (heen) bereft of (bahgat-i) devotion – we do not know Your virtues, and (jampai) request “may (hau) I be enabled to ever (saalaahi) praise You, (soee) the lone (sachaa) eternal Master – and emulate Your virtues. 4. 1.

 

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ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੨             ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਅੰਤਰਿ ਵਸੈ ਨ ਬਾਹਰਿ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਕਾਹੇ ਬਿਖੁ ਖਾਇ ॥੧॥

Anṯar vasai na bāhar jā▫e.  Amriṯ cẖẖod kāhe bikẖ kẖā▫e. ||1||

 

O human being, the Almighty (vasai) dwells (anatar-i) within you; do not (jaaey) go (baahar-i) outside to search.

(Kaahey) why do you (chhod-i) forsake living by (amrit-u) the life-giving Divine virtues within and (khaaey) consume (bikh-u) poison, i.e. waste your life worshipping gods/goddesses or practicing symbolism? 1.

 

ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Aisā ਐਸਾ gi▫ān japahu man mere.  Hovhu cẖākar sācẖe kere. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (japah-u) remember and put into practice (aisa = such) this (giaan-u = knowledge) awareness:

By which you (hovh-u) be (chaakar) a servant (keyrey) of (saachey) the Eternal, i.e. comply with directions of the Creator. 1.

(Rahaau) dwell on this and contemplate.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਕੋਈ ਰਵੈ ॥ ਬਾਂਧਨਿ ਬਾਂਧਿਆ ਸਭੁ ਜਗੁ ਭਵੈ ॥੨॥

Gi▫ān ḏẖi▫ān sabẖ ko▫ī ravai.  Bāʼnḏẖan bāʼnḏẖi▫ā sabẖ jag bẖavai. ||2||

 

(Sabh koee) everyone (ravai) talks of (giaan-u) knowledge and (dhiaan-u) meditation.

But in practice (sabh-u) the whole (jag-u) the world (bhavai = wanders) remains (baandhiaa) bound (baandhan-i) in bondage to the rituals on the one hand and attachment to wealth, relatives, on the other. 2.

 

ਸੇਵਾ ਕਰੇ ਸੁ ਚਾਕਰੁ ਹੋਇ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਸੋਇ ॥੩॥

Sevā kare so cẖākar ho▫e.  Jal thal mahī▫al rav rahi▫ā so▫e. ||3||

 

One who (seyva karey = serves) carries out the allotted task (hoey) is (chaakar-u) obedient to the Master.

(Soey = that) the Almighty watches wherever the creatures be for IT (rav-i rahiaa) pervades (jal-i) in water, (thal-i) on and in land and (maheeal = between sky and land) in space. 3.

 

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥

Ham nahī cẖange burā nahī ko▫e.  Paraṇvaṯ Nānak ṯāre so▫e. ||4||1||2||

 

O creature, perform your task and say; (ham) I am not (changey) good and (nahi koey) none is (buraa) bad, the Almighty gets everything done.

Then (soey) the Almighty (taarey) shall ferry you across the world-ocean – to unite with IT-self and obviate rebirth, (pranvat-i) submits Nanak. 4. 1. 2.

 

Page 729

 

ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੬                       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sūhī mėhlā 1 gẖar 6  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soohi, (ghar-u 6) to be sung to the sixth beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The message to the human being from the Shabad below is that looks can be deceptive. Some people try to display themselves to be what they are not. It gives examples of different types and emphasises the need for discernment. This Shabad is relevant to the story of a person who called himself (sajan) friend of all and provided shelter to people, only to rob them. He has been called (Sajan = friend, Tthag = deceiver) robber-friend. Guru Nanak transformed him.

 

ਉਜਲੁ ਕੈਹਾ ਚਿਲਕਣਾ ਘੋਟਿਮ ਕਾਲੜੀ ਮਸੁ ॥ ਧੋਤਿਆ ਜੂਠਿ ਨ ਉਤਰੈ ਜੇ ਸਉ ਧੋਵਾ ਤਿਸੁ ॥੧॥

Ujal kaihā cẖilkaṇā gẖotim kālṛī mas.  Ḏẖoṯi▫ā jūṯẖ na uṯrai je sa▫o ḏẖovā ṯis. ||1||

 

(Kaihaa) bronze is (ujal-u) bright and (chilkna) shining to look at on but anything (ghottim) rubbed on it is blackened like with (kaalrri) black (mas-u = ink) soot.

This (jootth-i) impurity is not (utrai) removed even (jey) if (tis-u = that) it (dhovaa) is washed (sau) a hundred times – because the impurity is inherent in it. Similarly, an evil mind is not purified by going on pilgrimages and washing the body. 1.

 

ਸਜਣ ਸੇਈ ਨਾਲਿ ਮੈ ਚਲਦਿਆ ਨਾਲਿ ਚਲੰਨ੍ਹ੍ਹਿ ॥ ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਖੜੇ ਦਿਸੰਨਿ ॥੧॥ ਰਹਾਉ ॥

Sajaṇ se▫ī nāl mai cẖalḏi▫ā nāl cẖalaʼnniĥ.  Jithai lekẖā mangī▫ai ṯithai kẖaṛe ḏisann. ||1|| rahā▫o.

 

My (sajan) friends are (seyee) those who shall (chalan-ih) go (naal-i) with (mai) me (chaldiaa) on departing from the world. And (disa’nn-i) seen (kharrey = standing) present to help (jithai) where the soul (mangeeai) is asked (leykha = account) to account for its deeds and face consequences – only practice of Naam, i.e. emulation of Divine virtues and obedience to Divine commands is taken as credit when account of deeds is taken. 1.

(Rahaau) dwell on this and contemplate.

 

Note: From here on the Shabad uses a number of analogies to convey the message.

 

ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਪਾਸਹੁ ਚਿਤਵੀਆਹਾ ॥ ਢਠੀਆ ਕੰਮਿ ਨ ਆਵਨ੍ਹ੍ਹੀ ਵਿਚਹੁ ਸਖਣੀਆਹਾ ॥੨॥

Koṯẖe mandap māṛī▫ā pāshu cẖiṯvī▫āhā.  Dẖaṯẖī▫ā kamm na āvnĥī vicẖahu sakẖ▫ṇī▫āhā. ||2||

 

Bodies/minds bereft of virtues but practicing pretence are like (kotthey) buildings and (manddap maarreeaa) impressive mansions (chitveeaaha) painted (paasah-u) on all sides.

They are as good as (ddhattheeaa) collapsed buildings, which are of no (kamm-i aavanhi) use and are (sakhneeaha) empty (vichah-u) inside, – similarly, a life bereft of Naam/Divine commands is of no use, i.e. is wasted. 2.

 

ਬਗਾ ਬਗੇ ਕਪੜੇ ਤੀਰਥ ਮੰਝਿ ਵਸੰਨ੍ਹ੍ਹਿ ॥ ਘੁਟਿ ਘੁਟਿ ਜੀਆ ਖਾਵਣੇ ਬਗੇ ਨਾ ਕਹੀਅਨ੍ਹ੍ਹਿ ॥੩॥

Bagā bage kapṛe ṯirath manjẖ vasaʼnniĥ.  Gẖut gẖut jī▫ā kẖāvṇe bage nā kahī▫aniĥ. ||3||

 

Like (bagaa/bagla) the crane has white feathers, the priests wear white (kaprrey) clothes and (vasa’nnih) live (manjh-i) in (teerath) holy places of pilgrimage.

They (ghutt-i ghutt-i) squeeze and (khaavney) eat (jeeaa = creatures) people, i.e. they pretend to guide the pilgrims on the spiritual path but their aim is to extract money; they cannot (kaheeanih) be called (bagey = white) clean of heart. (Guru Nanak says. ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ (Jey) if (rat-u) blood (lagai) stains (kaprrai) the cloth, (jaama) the garment is (paleet-u) soiled.

Similarly, those (jo) who (peevah-i) drink (rat-u) blood (maansa) of humans, i.e. exploit or brutalize people, (tin) their (cheet-u) mind (kiau = how?) is not (nirmal-u) clean, i.e. they are unfit to guide on the spiritual path. SGGS p 140) 3.

3.

 

ਸਿੰਮਲ ਰੁਖੁ ਸਰੀਰੁ ਮੈ ਮੈਜਨ ਦੇਖਿ ਭੁਲੰਨ੍ਹ੍ਹਿ ॥ ਸੇ ਫਲ ਕੰਮਿ ਨ ਆਵਨ੍ਹ੍ਹੀ ਤੇ ਗੁਣ ਮੈ ਤਨਿ ਹੰਨ੍ਹ੍ਹਿ ॥੪॥

Simmal rukẖ sarīr mai maijan ḏekẖ bẖulaʼnniĥ.  Se fal kamm na āvnĥī ṯe guṇ mai ṯan haʼnniĥ. ||4||

 

The Simmal (rukh-u) tree has large size with flowers and fruits; (deykh-i) seeing it (maijan = parrots) the birds (bhulaa’nn-ih) are misled; similarly (mai = I) a person may be impressive (sareer = body) to look at but have deceit within.

But, like (phal) the fruits (sey = its) of Simmal are of no (kamm-i aavanhi) use; (so) similar (hann-ih) are (gun) the characteristic (mai = I, tan-i = body) of us humans, i.e. some people display goodness to deceive. 4.

 

ਅੰਧੁਲੈ ਭਾਰੁ ਉਠਾਇਆ ਡੂਗਰ ਵਾਟ ਬਹੁਤੁ ॥ ਅਖੀ ਲੋੜੀ ਨਾ ਲਹਾ ਹਉ ਚੜਿ ਲੰਘਾ ਕਿਤੁ ॥੫॥

Anḏẖulai bẖār uṯẖā▫i▫ā dūgar vāt bahuṯ.  Akẖī loṛī nā lahā ha▫o cẖaṛ langẖā kiṯ. ||5||

 

I (andhulai = blind) am oblivious of Divine commands and (utthaaia) carry (bhaar-u) the load of evil deeds; (vaatt) the way ahead is (bahut-u) very (ddoogar = hilly) difficult, i.e. there are temptations all the way in life.

I (lorree) search the path (akhee) with eyes but cannot (lahaa) find it, i.e. no one is able to guide me. Then (kit-u) how do I (charr-i) climb the hill and (langhaa) get across, i.e. the soul has the difficult task of overcoming temptations to find the Almighty – . 5.

 

ਚਾਕਰੀਆ ਚੰਗਿਆਈਆ ਅਵਰ ਸਿਆਣਪ ਕਿਤੁ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਬਧਾ ਛੁਟਹਿ ਜਿਤੁ ॥੬॥੧॥੩॥

Cẖākrī▫ā cẖang▫ā▫ī▫ā avar si▫āṇap kiṯ.  Nānak nām samāl ṯūʼn baḏẖā cẖẖutėh jiṯ. ||6||1||3||

 

(Kit-u = what?) no (avar-i) other (siaanap) wisdom/cleverness like (chaakreeaa = service) sycophancy to the worldly powers and (changiaaeeaa = actions considered good) rituals or worships are of any use.

The guru tells the O human being; (too) you should leave all these and (samaal-i) keep in mind (naam-u) commands of the Almighty, by (jit-u) which you can (chhuttah-i) be delivered of (badhaa = bound) bondage to vices in life, i.e. get to the Creator and obviate further births on deaths, says Guru Nanak. 6. 1. 3.

 

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Note: In the Shabad below Guru Nanak elaborates on the Shabad of Shekh Fareed on SGGS page 794. In that Shabad Freed Ji says that if one does not arrange for a boat to get across the sea then faces difficulties. This says metaphorically that if in human birth one does not live by Divine virtues and commands, then acceptance for union with the Almighty is not attained. Guru Nanak tells us what to do for that attainment.

 

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜਪ ਤਪ ਕਾ ਬੰਧੁ ਬੇੜੁਲਾ ਜਿਤੁ ਲੰਘਹਿ ਵਹੇਲਾ ॥ ਨਾ ਸਰਵਰੁ ਨਾ ਊਛਲੈ ਐਸਾ ਪੰਥੁ ਸੁਹੇਲਾ ॥੧॥

Sūhī mėhlā 1.  Jap ṯap kā banḏẖ beṛulā jiṯ langẖėh vahelā.  Nā sarvar nā ūcẖẖlai aisā panth suhelā. ||1||

 

Composition of the first Guru in Raga Soohi. O human being (band-u) build (beyrrula) the boat of (jap) remembrance and practice of Divine virtues and commands and (tap = austerities) detachment from the world-play, by (jit-u) which you (langhah-i) get across (vaheyla) the difficult world-ocean. (Note: Vaheyla is antonym of suheyla meaning easy).

It will be (aisa) such (suheyla) an easy (panth) path with no (sarvar-u) pool/ocean and nothing that (oochhlai = rises) throws up waves, i.e. there will be no vices which stop from travelling on the path to the Master.

 

ਤੇਰਾ ਏਕੋ ਨਾਮੁ ਮੰਜੀਠੜਾ ਰਤਾ ਮੇਰਾ ਚੋਲਾ ਸਦ ਰੰਗ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Ŧerā eko nām manjīṯẖ▫ṛā raṯā merā cẖolā saḏ rang dẖolā. ||1|| rahā▫o.

 

O (eyko) lone Master of universe, (teyra) Your (naam-u) virtues and commands, give (majeetthraa) fast (rataa) red color – the sign of love – to (m-era) my (chola) garment, i.e. they have create deep faith for the Almighty and that (rang = color) faith is (sad) forever, o (ddholaa) Beloved friend Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਾਜਨ ਚਲੇ ਪਿਆਰਿਆ ਕਿਉ ਮੇਲਾ ਹੋਈ ॥ ਜੇ ਗੁਣ ਹੋਵਹਿ ਗੰਠੜੀਐ ਮੇਲੇਗਾ ਸੋਈ ॥੨॥

Sājan cẖale pi▫āri▫ā ki▫o melā ho▫ī.  Je guṇ hovėh ganṯẖ▫ṛī▫ai melegā so▫ī. ||2||

 

Question: (Saajan = friends) seekers (chaley) are going to find (piaariaa) the Beloved; (kio) how does (meyla) the meeting (hoee) take place?

Answer: (Jey) if one (hovah-i = be) has (gun) virtues (ganttharreeai) in the baggage, i.e. if one has sincere longing and has lived by Divine virtues, (soee = that) the Almighty IT-self (meyleyga) shall unite with IT-self. 2.

 

ਮਿਲਿਆ ਹੋਇ ਨ ਵੀਛੁੜੈ ਜੇ ਮਿਲਿਆ ਹੋਈ ॥ ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਆ ਹੈ ਸਾਚਾ ਸੋਈ ॥੩॥

Mili▫ā ho▫e na vīcẖẖuṛai je mili▫ā ho▫ī.  Āvā ga▫oṇ nivāri▫ā hai sācẖā so▫ī. ||3||

 

One who (hoey) is (milia) united with the Almighty is not (veechhurrai) separated (jey) if s/he (milia hoee) is united, i.e. loves from the heart.

S/he (nivaaria = leaves) obviates further (aava = coming, gaun-u = going) births and deaths; (so) that person becomes the embodiment of (saacha) the Eternal, i.e. ever remains merged in the Almighty. 3.

 

Note: Sheikh Fareed says that the Master uses harsh words for one who does not live by Divine virtues and commands. Guru Nanak says in the verse below that the Master speaks sweetly to one who lives as expected.

ਹਉਮੈ ਮਾਰਿ ਨਿਵਾਰਿਆ ਸੀਤਾ ਹੈ ਚੋਲਾ ॥ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਇਆ ਸਹ ਕੇ ਅੰਮ੍ਰਿਤ ਬੋਲਾ ॥੪॥

Ha▫umai mār nivāri▫ā sīṯā hai cẖolā.  Gur bacẖnī fal pā▫i▫ā sah ke amriṯ bolā. ||4||

 

One who (maar-i) kills and (nivaariaa) gets rid of (haumai) ego; and (seeta) stiches (chola) the garment, i.e. transforms the self.

Doing so (bachni = words of, gur = guru) guided by the guru, one (paaiaa = obtains, phal = fruit) is rewarded with (amrit) sweet (bola) words (key) of (sah) the Master, i.e. is lovingly accepted for union. 4.

 

ਨਾਨਕੁ ਕਹੈ ਸਹੇਲੀਹੋ ਸਹੁ ਖਰਾ ਪਿਆਰਾ ॥ ਹਮ ਸਹ ਕੇਰੀਆ ਦਾਸੀਆ ਸਾਚਾ ਖਸਮੁ ਹਮਾਰਾ ॥੫॥੨॥੪॥

Nānak kahai sahelīho saho kẖarā pi▫ārā.  Ham sah kerī▫ā ḏāsī▫ā sācẖā kẖasam hamārā. ||5||2||4||

 

O (saheylio = friends) human souls, (sahu) the Master is (kharaa) very (piaara) lovable.

Let us all be (daaseeaa) maidservants (keyreeaa) of (sah) the Master, and accept (saachaa) the Eternal as (hamaara) our (khasam-u) Master. 5. 2. 4.

 

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Note: In this Shabad Guru Nanak emphasizes that loving obedience is the means to attain union with the Almighty. A person who truly loves the Almighty i.e. lovingly conforms to Hukam or Divine commands, does not look elsewhere – to gods/goddesses/individuals or perform rituals. This awareness comes by from the guru.

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜਿਨ ਕਉ ਭਾਂਡੈ ਭਾਉ ਤਿਨਾ ਸਵਾਰਸੀ ॥ ਸੂਖੀ ਕਰੈ ਪਸਾਉ ਦੂਖ ਵਿਸਾਰਸੀ ॥ ਸਹਸਾ ਮੂਲੇ ਨਾਹਿ ਸਰਪਰ ਤਾਰਸੀ ॥੧॥

Sūhī mėhlā 1.  Jin ka▫o bẖāʼndai bẖā▫o ṯinā savārasī.  Sūkẖī karai pasā▫o ḏūkẖ visārasī.  Sahsā mūle nāhi sarpar ṯārsī. ||1||

 

Composition of the first Guru in Raga Soohi: Those (jin kau = in whose) who have (bhaau) love (bhaa’nddai = container) in mind, the Almighty (savaarsi = transforms) helps them get rid of vices.

IT (visaarsi = cause to forget) banishes their (dookh) distress and (karai = does, pasaau = expansion) distributes/grants (sookhi) peace/comforts.

There (naah-i) is no (sahsa) doubt (mooley) at all that IT (sarpar) certainly (taarsi) ferries such people across the world-ocean – saves from vices in life, unites with IT-self, and saves from rebirth on death. 1.

 

ਤਿਨ੍ਹ੍ਹਾ ਮਿਲਿਆ ਗੁਰੁ ਆਇ ਜਿਨ ਕਉ ਲੀਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਦੇਵੈ ਦੀਖਿਆ ॥ ਚਾਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ਭਵਹਿ ਨ ਭੀਖਿਆ ॥੨॥

Ŧinĥā mili▫ā gur ā▫e jin ka▫o līkẖi▫ā.  Amriṯ har kā nā▫o ḏevai ḏīkẖi▫ā.  Cẖālėh saṯgur bẖā▫e bẖavėh na bẖīkẖi▫ā. ||2||

 

The guru (aaey) comes and (miliaa = meets) guides, (jin kau) those in whose destiny it is so (leekhiaa) written – they are motivated from within to find and follow the guru.

The guru (deyvai) imparts (deekhiaa/deekhsha = instructions) awareness of (amrit-u) the life-giving (naau/naam) virtues and commands (ka) of (har-i) the Almighty.

The seeker (challah-i = walk) leads life (bhaaey = liking) as instructed by (satigur) the true guru and not (bhavah-i) go around (bheekhiaa) begging, i.e. does not need to look to obtain solace/emancipation from elsewhere. 2.

 

ਜਾ ਕਉ ਮਹਲੁ ਹਜੂਰਿ ਦੂਜੇ ਨਿਵੈ ਕਿਸੁ ॥ ਦਰਿ ਦਰਵਾਣੀ ਨਾਹਿ ਮੂਲੇ ਪੁਛ ਤਿਸੁ ॥ ਛੁਟੈ ਤਾ ਕੈ ਬੋਲਿ ਸਾਹਿਬ ਨਦਰਿ ਜਿਸੁ ॥੩॥

Jā ka▫o mahal hajūr ḏūje nivai kis.  Ḏar ḏarvāṇī nāhi mūle pucẖẖ ṯis.  Cẖẖutai ṯā kai bol sāhib naḏar jis. ||3||

 

One (ja = for, kau = whom) who sees (mahl-u) the Almighty (hajoor-i) present with him/her, s/he (nivai = bows) owes allegiance to (kis-u = whom?) no one (doojey = second) else.

(Darvaani) the gate-keeper (dar-i) at the gate of the Master does not (puchh) ask any questions from (tis-u) that person (mooley) at all, i.e. no questions are asked when account of deeds is taken at the end of life, – there are no obstacles in way of his/her union with the Master.

One (chhuttai = freed) is emancipated – from vices in life and hence rebirth on death – by following (bol-i = by the words) guidance (kai) of (ta) that person – the true guru – (jis-u) who has received (nadar-i) grace of (sahib) the Master – and lives by Naam of the Almighty. 3.

 

ਘਲੇ ਆਣੇ ਆਪਿ ਜਿਸੁ ਨਾਹੀ ਦੂਜਾ ਮਤੈ ਕੋਇ ॥ ਢਾਹਿ ਉਸਾਰੇ ਸਾਜਿ ਜਾਣੈ ਸਭ ਸੋਇ ॥ ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ॥
੪॥੩॥੫॥

Gẖale āṇe āp jis nāhī ḏūjā maṯai ko▫e.  Dẖāhi usāre sāj jāṇai sabẖ so▫e.  Nā▫o Nānak bakẖsīs naḏrī karam ho▫e. ||4||3||5||

 

(Ghaley) sending – to take birth – and (aaney) bringing back to (aap-i) IT-self is done on IT’s own by the Creator, (jis-u) who does it (matai) with counsel of/consultation with (na koey) none (dooja) else.

(Soey = that One) IT (jaanai) knows (sabh) everything, (ddhaah-i = demolishes) destroys, (usaarey = builds) creates and (saaj-i) gives shape, i.e. imparts, and enables to emulate, virtues.

By IT’s (nadri karam = Nazr-e karam in Persian = sight of grace) grace, IT gives (bakhsees) the benediction of awareness of (naau) Divine virtues and commands – the practice of which leads to IT -, says Guru Nanak. 4. 3. 5.

 

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ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਭਾਂਡਾ ਹਛਾ ਸੋਇ ਜੋ ਤਿਸੁ ਭਾਵਸੀ ॥ ਭਾਂਡਾ ਅਤਿ ਮਲੀਣੁ ਧੋਤਾ ਹਛਾ ਨ ਹੋਇਸੀ ॥
Sūhī mėhlā 1.  Bẖāʼndā hacẖẖā so▫e jo ṯis bẖāvsī.  Bẖāʼndā aṯ malīṇ ḏẖoṯā hacẖẖā na ho▫isī.

Composition of the first Guru in Raga Soohi. (bhaandda = vessel) mind/soul of (soey) that person is (hachhaa = good) free of vices, (jo) who (bhaavsee = liked) is blessed by (tis-u = that) the Almighty.

A person whose (bhaandda) mind is (at-i = greatly) totally (maleen-u = dirty) filled with vices cannot (hoisee) become (hachhaa) clean by (dhotaa) washing the body.

 

ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥

Gurū ḏu▫ārai ho▫e sojẖī pā▫isī.  Ėṯ ḏu▫ārai ḏẖo▫e hacẖẖā ho▫isī.

 

But, there is a way: If that person (hoey = be with) goes to (guru duaarai) the guru’s place, s/he (paaisee) gets (sojhee) the understanding through the guru.

 (Eyt-u) this is (duaarai) the means (dhoey = wash) to cleanse the mind and (hoeysee) become (hachhaa = good) free of vices. 

 

ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥

Maile hacẖẖe kā vīcẖār āp varṯā▫isī.  Maṯ ko jāṇai jā▫e agai pā▫isī.

 

But this (veechaar = reflection) sense of discrimination between (mailey = dirty) vices and (hachhey) goodness (aap-i = self) the Almighty IT-self (vartaaisee = causes to happen) imparts.

Be aware of vices, (mat-u) let no (ko) one (jaanai) think that irrespective of this discernment s/he shall (paaisi) obtain acceptance on (jaaey) going (agai = ahead) to the hereafter.

 

ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥

Jehe karam kamā▫e ṯehā ho▫isī.  Amriṯ har kā nā▫o āp varṯā▫isī.

 

Consequences (hoeysi) happen (jeyhey = as of type) depending on the type of (karam) deeds one (kamaaey) performs.

Living by (amrit-u) the life-giving (naau) virtues and commands of (har-i) the Almighty is (vartaaisi = given) motivated by the Master (aap-i) IT-self – so the mortal should act to earn Divine grace.

 

ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਤਿਹੁ ਲੋਕ ਸੁਣਾਇਸੀ ॥ ਨਾਨਕ ਆਪਿ ਨਿਹਾਲ ਸਭਿ ਕੁਲ ਤਾਰਸੀ ॥੧॥੪॥੬॥

Cẖali▫ā paṯ si▫o janam savār vājā vā▫isī.  Māṇas ki▫ā vecẖārā ṯihu lok suṇā▫isī.  Nānak āp nihāl sabẖ kul ṯārsī. ||1||4||6||

 

One who (savaar-i) transforms his/her (janam-u = birth) life, (chaliaa) departs from the world, (sio) with (pat-i) honor, and (vaaja) trumpets (vaaeysee) play, i.e. s/he is glorified here and in the hereafter. 

What to talk of (maanas-u) one person praising, the Almighty (sunaaisi = tells) spreads this glory in (tihu lok) the three worlds, i.e. the whole universe.

Such a person is (aap-i) him/her-self (nihaal = happy) blessed and (tarsee = ferry) saves (sabh-i) all his/her (kul) lineage. 1. 4. 6.

 

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ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਜੋਗੀ ਹੋਵੈ ਜੋਗਵੈ ਭੋਗੀ ਹੋਵੈ ਖਾਇ ॥ ਤਪੀਆ ਹੋਵੈ ਤਪੁ ਕਰੇ ਤੀਰਥਿ ਮਲਿ ਮਲਿ ਨਾਇ ॥੧॥

Sūhī mėhlā 1.  Jogī hovai jogvai bẖogī hovai kẖā▫e.  Ŧapī▫ā hovai ṯap kare ṯirath mal mal nā▫e. ||1||

 

Composition of the first Guru in Raag Soohi. One who is (jogi) a Yogi (jogvai) practices Yoga, i.e. tries to unite with the Almighty; one who (hovai) is (bhogi = consumer) interested in physical satisfaction (khaaey = eats) indulges in objects of material pleasure.

One who (hovai) is (tapeeaa) an ascetic (karey) practices (tap-u) austerities and (naaey) bathes (mal-i mal-i) rubbing, i.e. makes a practice of bathing, (teerath-i) at pilgrimages.

 

ਤੇਰਾ ਸਦੜਾ ਸੁਣੀਜੈ ਭਾਈ ਜੇ ਕੋ ਬਹੈ ਅਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Ŧerā saḏ▫ṛā suṇījai bẖā▫ī je ko bahai alā▫e. ||1|| rahā▫o.

 

I wish to (suneejai) listen to (teyra) Your (sadrraa = call) message (jey) if (ko) some (bhaaee) brother/friend kindly (bahai) sits and (alaaey = says) relates to me, o Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸਾ ਬੀਜੈ ਸੋ ਲੁਣੇ ਜੋ ਖਟੇ ਸੁ ਖਾਇ ॥ ਅਗੈ ਪੁਛ ਨ ਹੋਵਈ ਜੇ ਸਣੁ ਨੀਸਾਣੈ ਜਾਇ ॥੨॥

Jaisā bījai so luṇe jo kẖate so kẖā▫e.  Agai pucẖẖ na hova▫ī je saṇ nīsāṇai jā▫e. ||2||

 

(Jaisa) as one (beejai) sows, (so) so one (lunai) reaps; (jo) what one (khattey = earns) deserves (su) that one (khaaey = eats) gets.

There is no (puchh) asking of account for deeds (agai = ahead) in Divine court, if one (jaaey) goes (san-u) with (neesaanai = sign/entry pass) having lived by Divine virtues and commands. 2.

 

ਤੈਸੋ ਜੈਸਾ ਕਾਢੀਐ ਜੈਸੀ ਕਾਰ ਕਮਾਇ ॥ ਜੋ ਦਮੁ ਚਿਤਿ ਨ ਆਵਈ ਸੋ ਦਮੁ ਬਿਰਥਾ ਜਾਇ ॥੩॥

Ŧaiso jaisā kādẖī▫ai jaisī kār kamā▫e.  Jo ḏam cẖiṯ na āvī so ḏam birthā jā▫e. ||3||

 

One is (kaaddheeai = called) known (jaisa) like (taiso) that (jaisi) as the types of (kaar) deeds s/he (kamaaey) does.

One should remember that (dam-u) a moment (jo) when the Almighty does not (aavaee) come (chit-i) to mind, i.e. one becomes indifferent to Divine virtues and commands, (so) that (dam-u) moment (jaaey) goes (birtha) in vain. 3.

 

ਇਹੁ ਤਨੁ ਵੇਚੀ ਬੈ ਕਰੀ ਜੇ ਕੋ ਲਏ ਵਿਕਾਇ ॥ ਨਾਨਕ ਕੰਮਿ ਨ ਆਵਈ ਜਿਤੁ ਤਨਿ ਨਾਹੀ ਸਚਾ ਨਾਉ ॥੪॥੫॥੭॥

Ih ṯan vecẖī bai karī je ko la▫e vikā▫e.  Nānak kamm na āvī jiṯ ṯan nāhī sacẖā nā▫o. ||4||5||7||

 

I shall (veychi) sell (ihu) this (tan-u) body (bai kari) by outright sale (jey) if (ko) someone (laey vikaaey) buys it, i.e. I shall be a slave to anyone who makes me aware of Naam.

Because that (tan-i = body) life is not (kamm-i aavaee) of any use which is not conscious of (naau) Naam of (sachaa) the Eternal, says Nanak. 4. 5. 7.