SGGS pp 980-982, Natt M: 4, Asttpadees 1-3.

 

ਨਟ ਅਸਟਪਦੀਆ ਮਹਲਾ ੪   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Nat asatpaḏī▫ā mėhlā 4  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Natt, (asttpadeeaa) of eight stanzas each.  Invoking the all-pervasive Creator who may be known with the true guru’s grace.

 

ਰਾਮ ਮੇਰੇ ਮਨਿ ਤਨਿ ਨਾਮੁ ਅਧਾਰੇ ॥ ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਸੇਵਾ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Rām mere man ṯan nām aḏẖāre.  Kẖin pal rėh na saka▫o bin sevā mai gurmaṯ nām samĥāre. ||1|| rahā▫o.

 

O (raam) all-pervasive Almighty, Your Naam, i.e. emulation of Your virtues and obedience to Your commands, is (adhaaro) the support for (meyrey) my (man-i = mind) thoughts and (tan-i = body) actions.

I (na sakau) cannot (rah-i) live (bin-u) without (seyva = service) practice of Naam even for (khin pal) a moment; I (naam-u samaarhey) keep Naam in mind (gurmat-i) as guided by the guru. 1.

(Rahaau) pause and reflect on this.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਧਿਆਵਹੁ ਮੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਪਿਆਰੇ ॥ ਦੀਨ ਦਇਆਲ ਭਏ ਪ੍ਰਭ ਠਾਕੁਰ ਗੁਰ ਕੈ ਸਬਦਿ ਸਵਾਰੇ ॥੧॥

Har har har har har man ḏẖi▫āvahu mai har har nām pi▫āre.  Ḏīn ḏa▫i▫āl bẖa▫e parabẖ ṯẖākur gur kai sabaḏ savāre. ||1||

 

(Mai) I (dhiaavhu) pay attention (man-i) in my mind to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) virtues and commands of (piaarey) dear (har-i har-i) Almighty (har-i har-i har-i) in thought, word and deed.

(Prabh tthaakur) the Master (bhaey) is (daiaal = compassionate) kind to (savaarey) transform (deen) the hapless (sabad-i) through teachings (kai) of the guru. 1.

 

ਧਸੂਦਨ ਜਗਜੀਵਨ ਮਾਧੋ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥ ਇਕ ਬਿਨਉ ਬੇਨਤੀ ਕਰਉ ਗੁਰ ਆਗੈ ਮੈ ਸਾਧੂ ਚਰਨ ਪਖਾਰੇ ॥੨॥

Maḏẖsūḏan jagjīvan māḏẖo mere ṯẖākur agam apāre.  Ik bin▫o benṯī kara▫o gur āgai mai sāḏẖū cẖaran pakẖāre. ||2||

 

(Maadho = husband of Lakshmi – metaphor for -) the Almighty Master of the world-play, (jagjeevan) the very life of the creatures and (madhsoodan = killer of Madh) destroyer of evil is (agam) beyond reach/comprehension and (aapaarey) Infinite.

I (karau) make this (ik) one (binau beynti) supplication (aagai = before) to (gur) the guru to enable me to (pakhaarey = wash, charan = feet) serve and follow the example of (saadhoo = saints) seekers of the Almighty. 2.

 

ਸਹਸ ਨੇਤ੍ਰ ਨੇਤ੍ਰ ਹੈ ਪ੍ਰਭ ਕਉ ਪ੍ਰਭ ਏਕੋ ਪੁਰਖੁ ਨਿਰਾਰੇ ॥ ਸਹਸ ਮੂਰਤਿ ਏਕੋ ਪ੍ਰਭੁ ਠਾਕੁਰੁ ਪ੍ਰਭੁ ਏਕੋ ਗੁਰਮਤਿ ਤਾਰੇ ॥੩॥

Sahas neṯar neṯar hai parabẖ ka▫o parabẖ eko purakẖ nirāre.  Sahas mūraṯ eko parabẖ ṯẖākur parabẖ eko gurmaṯ ṯāre. ||3||

 

(Sahas) thousands of (neytr) eyes of the creatures are (neytr) eyes (kau) of (prabh) the Creator; there is (eyko) only One (purakh-u) all-pervasive Master who is (niraarey = separate) untouched by the world-play – while present in it.

(Sahas) thousands of (moorat-i) forms of the creatures are made by (eyko) the same (prabh-u tthaakur-u) Master; those who rely only on (eyko) the One Almighty (gurmat-i) with the guru’s guidance, (prabh-u) the Master (taaarey) ferries them across the world-ocean of vices. 3.

 

ਗੁਰਮਤਿ ਨਾਮੁ ਦਮੋਦਰੁ ਪਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਉਰਿ ਧਾਰੇ ॥ ਹਰਿ ਹਰਿ ਕਥਾ ਬਨੀ ਅਤਿ ਮੀਠੀ ਜਿਉ ਗੂੰਗਾ ਗਟਕ ਸਮ੍ਹ੍ਹਾਰੇ ॥੪॥

Gurmaṯ nām ḏamoḏar pā▫i▫ā har har nām ur ḏẖāre.  Har har kathā banī aṯ mīṯẖī ji▫o gūngā gatak samĥāre. ||4||

 

One who (paaiaa) obtains Awareness of (naam-u) virtues and commands of (damodar-u = one who has a rope round the stomach – Krishna metaphor for –) the Almighty (gurmat-i) with the guru’s guidance, s/he (dhaar-i) keeps (har-i har-i) the purifying and rejuvenating virtues of the Almighty (ur-i) in mind – lives by them.

For him/her, (kathaa = description) virtues of (har-i har-i) the Almighty (banee) seems (at-i) very (meetthee = sweet) lovable; s/he (samhaarey) keeps them in mind and quietly enjoys emulating them, (jio) like (goonga) a deaf person (gattak) gulps something enjoyable but cannot say anything. 4.

 

ਰਸਨਾ ਸਾਦ ਚਖੈ ਭਾਇ ਦੂਜੈ ਅਤਿ ਫੀਕੇ ਲੋਭ ਬਿਕਾਰੇ ॥ ਜੋ ਗੁਰਮੁਖਿ ਸਾਦ ਚਖਹਿ ਰਾਮ ਨਾਮਾ ਸਭ ਅਨ ਰਸ ਸਾਦ ਬਿਸਾਰੇ ॥੫॥

Rasnā sāḏ cẖakẖai bẖā▫e ḏūjai aṯ fīke lobẖ bikāre.  Jo gurmukẖ sāḏ cẖakẖėh rām nāmā sabẖ an ras sāḏ bisāre. ||5||

 

But (rasna = tongue) the person who (chaakhai = tastes) experiences (saad) the relish of (doojai = second) other (bhaaey = ideas) things, remains in (lobh = greed) engrossed in those (at-i) highly (pheekey) insipid (bikaarey) useless things – they do not provide lasting satisfaction.

One the other hand, a (gurmukh-i) person (jo) who follows the guru and (chaakhah-i) tastes (saad = relish) experience of living by (naama) virtues and commands of (raam) the Almighty, s/he (bisaarey) forgets (ras) the taste/liking (sabh) all (an) other (ras = tastes) methods of finding the Almighty. 5.

 

ਗੁਰਮਤਿ ਰਾਮ ਨਾਮੁ ਧਨੁ ਪਾਇਆ ਸੁਣਿ ਕਹਤਿਆ ਪਾਪ ਨਿਵਾਰੇ ॥ ਧਰਮ ਰਾਇ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ਮੇਰੇ ਠਾਕੁਰ ਕੇ ਜਨ ਪਿਆਰੇ ॥੬॥

Gurmaṯ rām nām ḏẖan pā▫i▫ā suṇ kėhṯi▫ā pāp nivāre.  Ḏẖaram rā▫e jam neṛ na āvai mere ṯẖākur ke jan pi▫āre. ||6||

 

(Dhan-u) the wealth of awareness of (raam naam-u) Divine virtues and commands is (paaiaa) obtained (gurmat-i) with guru’s counsel; (paap) transgressions are (nivaarey) dispelled from the mind by (sun-i) listening and (kahtiaa = saying) praising – and practice of – Naam.

(Jam-u) the agent of (dharam raaey = Divine judge) Divine justice does not (aavai) come (neyrr-i) near (piaarey) the dear (jan = servants) seekers of (tthaakur) the Master (meyrey = my) of all. 6.

 

ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥ ਸਾਸੁ ਸਾਸੁ ਜਾਇ ਨਾਮੈ ਬਿਨੁ ਸੋ ਬਿਰਥਾ ਸਾਸੁ ਬਿਕਾਰੇ ॥੭॥

Sās sās sās hai jeṯe mai gurmaṯ nām samĥāre.  Sās sās jā▫e nāmai bin so birthā sās bikāre. ||7||

 

(Mai) I (samhaarey) keep Naam in mind with (jeytey = as many) all (saas, saas saas) breaths, i.e. at all times in thoughts, words/speech and deeds, (gurmat-i) guided by the guru.

(Saas-u saas-u) every breath/moment (jaaey = goes) spent (bin-u) without (naamai) Naam, that (saas) breath (birtha) is wasted (bikaarey) in vain, i.e. one who loses consciousness of Naam succumbs to vices. 7.

 

ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਦੀਨ ਪ੍ਰਭ ਸਰਨੀ ਮੋ ਕਉ ਹਰਿ ਜਨ ਮੇਲਿ ਪਿਆਰੇ ॥

Kirpā kirpā kar ḏīn parabẖ sarnī mo ka▫o har jan mel pi▫āre.

 

This (deen) poor person has placed himself (sarni = in sanctuary) in care and obedience of (prabh) the Almighty; (kripa kar-i) kindly be compassionate and (meyl-i) lead (mo kau) me to (piaarey) dear (jan) seekers of You, (har-i) the Almighty – so that I can learn from their company and example.

 

Page 981

 

ਨਾਨਕ ਦਾਸਨਿ ਦਾਸੁ ਕਹਤੁ ਹੈ ਹਮ ਦਾਸਨ ਕੇ ਪਨਿਹਾਰੇ ॥੮॥੧॥

Nānak ḏāsan ḏās kahaṯ hai ham ḏāsan ke panihāre. ||8||1||

 

Fifth Nanak, (daas-u) the servant (daasan-i) of servants of the Almighty (kahat-u hai) says, (ham) I am (panihaarey = water carrier) the servant of Your (daasan) servants, i.e. I follow the example of devotees of God. 8. 1.

 

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ਨਟ ਮਹਲਾ ੪ ॥ ਰਾਮ ਹਮ ਪਾਥਰ ਨਿਰਗੁਨੀਆਰੇ ॥ ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਗੁਰੂ ਮਿਲਾਏ ਹਮ ਪਾਹਨ ਸਬਦਿ ਗੁਰ ਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

 

Nat mėhlā 4.  Rām ham pāthar nirgunī▫āre.  Kirpā kirpā kar gurū milā▫e ham pāhan sabaḏ gur ṯāre. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Natt. O (raam) Almighty, (ham) we creatures (nirguneeaarey) are (nirguneeaarey) virtue-less and weighed down with wrongdoings to become like (paathar) stones – and thus cannot get across the world-ocean.

(Kripa kripa kar-i) please be kind and (milaaey = cause to meet) lead us to the guru; those who follow the guru, (gur) the guru (taarey) take them across the world-ocean (sabad-i = with word) with his teachings. 1.

(Rahau) pause and reflect on this.

 

ਸਤਿਗੁਰ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ਅਤਿ ਮੀਠਾ ਮੈਲਾਗਰੁ ਮਲਗਾਰੇ ॥ ਨਾਮੈ ਸੁਰਤਿ ਵਜੀ ਹੈ ਦਹ ਦਿਸਿ ਹਰਿ ਮੁਸਕੀ ਮੁਸਕ ਗੰਧਾਰੇ ॥੧॥

Saṯgur nām driṛ▫ā▫e aṯ mīṯẖā mailāgar malgāre.  Nāmai suraṯ vajī hai ḏah ḏis har muskī musak ganḏẖāre. ||1||

 

(Satigur) the true guru (drirraaey) creates firm understanding/commitment for (at-i) the highly (meetthaa = sweet) lovable/agreeable virtues and commands of the Almighty, which (malgaarey) create fragrance like (mailaagar) sandalwood, i.e. imparts virtues to live by like plants in vicinity of sandalwood get its fragrance.

It is (naamai) through Naam that (surat-i = consciousness) understanding of the Almighty’s presence (dah = ten, dis = directions) everywhere (vaji hai = manifests) is seen like (musk) the fragrant (musk = of kastoori) musk (gandhaarey) spreads fragrance. 1.

 

ਤੇਰੀ ਨਿਰਗੁਣ ਕਥਾ ਕਥਾ ਹੈ ਮੀਠੀ ਗੁਰਿ ਨੀਕੇ ਬਚਨ ਸਮਾਰੇ ॥ ਗਾਵਤ ਗਾਵਤ ਹਰਿ ਗੁਨ ਗਾਏ ਗੁਨ ਗਾਵਤ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੨॥

Ŧerī nirguṇ kathā kathā hai mīṯẖī gur nīke bacẖan samāre.  Gāvaṯ gāvaṯ har gun gā▫e gun gāvaṯ gur nisṯāre. ||2||

 

(Kathaa) description of (teyri) Your being (nirgun) without attributes of material nature – Tamas, Rajas and Sattvaa – i.e. being untouched by the world-paly (hai) is (meetthee = sweet) pleasing; one should (samaraey) keep in mind (neekey) the great (bachan) words (gur-i) of the guru.

(Gaavat gaavat) by ever singing, (gun) virtues of (har-i) the Almighty one (gaaey = sings) praises and emulates those (gun) virtues; (gur-i) the guru guides in (gaavat = singing) praising and emulation of these and (nistaarey) takes one across the world-ocean. 2.

 

ਬਿਬੇਕੁ ਗੁਰੂ ਗੁਰੂ ਸਮਦਰਸੀ ਤਿਸੁ ਮਿਲੀਐ ਸੰਕ ਉਤਾਰੇ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਪਰਮ ਪਦੁ ਪਾਇਆ ਹਉ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰੇ ॥੩॥

Bibek gurū gurū samaḏrasī ṯis milī▫ai sank uṯāre.  Saṯgur mili▫ai param paḏ pā▫i▫ā ha▫o saṯgur kai balihāre. ||3||

 

The guru is (bibeyk-u) discerning – looks at things critically, and (samdarsee = of equal/same sight) treats all equally; we should (mileeai) meet him – and follow his teachings – (utaarey = removing, sank/sanka = doubt) without any reservations.

(Param) the supreme (pad-u) status – of finding the Almighty – is (paaiaa) attained by (miliai) meeting and following teachings of the guru; (hau) I (balihaarai = am sacrifice, kai = to) adore (satigur) the true guru. 3.

 

ਪਾਖੰਡ ਪਾਖੰਡ ਕਰਿ ਕਰਿ ਭਰਮੇ ਲੋਭੁ ਪਾਖੰਡੁ ਜਗਿ ਬੁਰਿਆਰੇ ॥ ਹਲਤਿ ਪਲਤਿ ਦੁਖਦਾਈ ਹੋਵਹਿ ਜਮਕਾਲੁ ਖੜਾ ਸਿਰਿ ਮਾਰੇ ॥੪॥

Pakẖand pakẖand kar kar bẖarme lobẖ pakẖand jag buri▫āre.  Halaṯ palaṯ ḏukẖ▫ḏā▫ī hovėh jamkāl kẖaṛā sir māre. ||4||

 

Some persons (bharmey = wander) go about (kar-i kar-i = doing) engaging in (paakhandd paakhandd) pretences of various types to display their piety (lobh-u = greed) to collect money from gullible people; those who practice (paakhandd-u) pretence are considered (buriaarey) evil (jag-i) by the world.

This evil of pretense (hovah-i = becomes) is (dukhdaaee = giver of grief) the cause of grief (halat-i) here and (palat-i) in the hereafter; (jamkaal) the agent of death (kharraa = standing, sir-i = over the head) watches and (maarey = beats) punishes them. 4.

 

ਉਗਵੈ ਦਿਨਸੁ ਆਲੁ ਜਾਲੁ ਸਮ੍ਹ੍ਹਾਲੈ ਬਿਖੁ ਮਾਇਆ ਕੇ ਬਿਸਥਾਰੇ ॥ ਆਈ ਰੈਨਿ ਭਇਆ ਸੁਪਨੰਤਰੁ ਬਿਖੁ ਸੁਪਨੈ ਭੀ ਦੁਖ ਸਾਰੇ ॥੫॥

Ugvai ḏinas āl jāl samĥālai bikẖ mā▫i▫ā ke bisthāre.  Ā▫ī rain bẖa▫i▫ā supnanṯar bikẖ supnai bẖī ḏukẖ sāre. ||5||

 

When (dinas-u) the day (ugvai = rises) begins, the pretender (samaalai = takes care) starts (jaal-u = web, aal-u = household) material pursuits (bisthaarey = expanse of, bikh-u = vice) in unfair/un-righteous ways.

When (rain-i) the night (aaee) comes, s/he (bhaiaa = is, supnantar-u = in dream) sleeps but (saarey) thinks of (bikh-u = poison) vices – the cause of (dukh) grief – (bhi) even (supnai) in dreams. 5.

 

ਕਲਰੁ ਖੇਤੁ ਲੈ ਕੂੜੁ ਜਮਾਇਆ ਸਭ ਕੂੜੈ ਕੇ ਖਲਵਾਰੇ ॥ ਸਾਕਤ ਨਰ ਸਭਿ ਭੂਖ ਭੁਖਾਨੇ ਦਰਿ ਠਾਢੇ ਜਮ ਜੰਦਾਰੇ ॥੬॥

Kalar kẖeṯ lai kūṛ jamā▫i▫ā sabẖ kūrhai ke kẖalvāre.  Sākaṯ nar sabẖ bẖūkẖ bẖukẖāne ḏar ṯẖādẖe jam janḏāre. ||6||

 

S/he (lai) takes (kalar-u = potassium nitrate, the cause of land infertility) infertile (kheyt) land, (jamaaiaa) sows (koorr-u) falsehood and obtains (khalvaarey = thrashing of crop for grain) crop (kai) of (koorrai) falsehood, i.e. has to face consequences of his/her wrongdoings.

(Sabh-i) all such (saakat = worshippers of Shakti) material oriented (nar) persons are (bhukhaaney) hungry of (hunger) desires, i.e. are ever un-satiated; they (tthaaddhey) stand at (dar-i) the place of, i.e. come under control of, (jandaarey) the torturous (jam) agent of Divine justice. 6.

 

ਮਨਮੁਖ ਕਰਜੁ ਚੜਿਆ ਬਿਖੁ ਭਾਰੀ ਉਤਰੈ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਜਿਤਨੇ ਕਰਜ ਕਰਜ ਕੇ ਮੰਗੀਏ ਕਰਿ ਸੇਵਕ ਪਗਿ ਲਗਿ ਵਾਰੇ ॥੭॥

Manmukẖ karaj cẖaṛi▫ā bikẖ bẖārī uṯrai sabaḏ vīcẖāre.  Jiṯne karaj karaj ke mangī▫e kar sevak pag lag vāre. ||7||

 

(Manmukh) a self-willed person – who does not pay attention to Divine commands – has (bhaari) heavy (karaj) debt of (bikh-u = poison) vices (charriaa) accumulated – hence s/he is not accepted for union with the Almighty; the debt (utrai = removed) is liquidated when s/he (veechaarey) contemplates (sabad-u = word) teachings of the guru – and starts living by Naam.

Then (mangeeay = who ask) creditors of (jitney = as many) all the accumulated (karaj) debts owed, i.e. the agent of Divine justice (kar-i) are made (seyvak) servants and (lag-i = touch, pag = feet) fall at their feet and (vaarey = sacrifice) adore them. 7.

 

Note: The verse below talks of the nose being pierced and leash put through it. This is done for some types of animals like the camels to control their movements. The nose is tender and hence the animal is easily controlled.

 

ਜਗੰਨਾਥ ਸਭਿ ਜੰਤ੍ਰ ਉਪਾਏ ਨਕਿ ਖੀਨੀ ਸਭ ਨਥਹਾਰੇ ॥ ਨਾਨਕ ਪ੍ਰਭੁ ਖਿੰਚੈ ਤਿਵ ਚਲੀਐ ਜਿਉ ਭਾਵੈ ਰਾਮ ਪਿਆਰੇ ॥੮॥੨॥

Jagannāth sabẖ janṯar upā▫e nak kẖīnī sabẖ nathhāre.  Nānak parabẖ kẖincẖai ṯiv cẖalī▫ai ji▫o bẖāvai rām pi▫āre. ||8||2||

 

(Jaggan-naath = master of the world) the Creator (upaaey) created (sabh-i) all (jantr) creatures, (kheeni) pierced their (nak-i) noses and (nathhaarey) leashed them.

Whatever way (prabh-u) the Master (khinchai) pulls the leash, (tiv) that way we (chaleeai) go, i.e. everyone is subject to Divine commands and acts, (bhaavai) as is the will of (piaarey) Beloved (raam) Almighty, says fifth Nanak. 8. 2.

 

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ਨਟ ਮਹਲਾ ੪ ॥ ਰਾਮ ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵਾਰੇ ॥ ਸਤਿਗੁਰਿ ਗਿਆਨੁ ਮਜਨੁ ਹੈ ਨੀਕੋ ਮਿਲਿ ਕਲਮਲ ਪਾਪ ਉਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Nat mėhlā 4.  Rām har amriṯ sar nāvāre.  Saṯgur gi▫ān majan hai nīko mil kalmal pāp uṯāre. ||1|| rahā▫o.

 

Composition of the fourth Guru in Raga Natt. O (raam) Almighty, awareness and practice of (har-i) Naam or Divine virtues and commands is like (naavaarey) bath in (amrit) the life giving (sar-i) pool, i.e. helps get rid of vices.

(Majan-u) bath with (giaan-u) awareness of Naam imparted (satigur-i) by the true guru is (neeko) great; one who (mil-i) meets the guru and follows his guidance, (utaarey = removes) rids the self of (kalmal) wrongdoings and (paap) transgressions. 1.

(Rahaau) pause and reflect on this.

 

ਸੰਗਤਿ ਕਾ ਗੁਨੁ ਬਹੁਤੁ ਅਧਿਕਾਈ ਪੜਿ ਸੂਆ ਗਨਕ ਉਧਾਰੇ ॥ ਪਰਸ ਨਪਰਸ ਭਏ ਕੁਬਿਜਾ ਕਉ ਲੈ ਬੈਕੁੰਠਿ ਸਿਧਾਰੇ ॥੧॥

Sangaṯ kā gun bahuṯ aḏẖikā▫ī paṛ sū▫ā ganak uḏẖāre.  Paras napras bẖa▫e kubijā ka▫o lai baikunṯẖ siḏẖāre. ||1||

 

For this, right (sangat-i) company is (bahut-u) very (adhikaaee) greatly (gun-u = virtue) beneficial; like Ganika – a prostitute, (parr-i = reading/saying) taught God’s name to (sooaa) a parrot, and both were (udhaarey) emancipated.

Similarly Kubija, – a maid of king Kansa of the Mahabharata with a deformed body – was considered (naparas) untouchable; Krishna (bhaey = happened, paras = touch) touched her and that (lai) took her (baikuntt-i) to heaven. 1.

 

ਅਜਾਮਲ ਪ੍ਰੀਤਿ ਪੁਤ੍ਰ ਪ੍ਰਤਿ ਕੀਨੀ ਕਰਿ ਨਾਰਾਇਣ ਬੋਲਾਰੇ ॥ ਮੇਰੇ ਠਾਕੁਰ ਕੈ ਮਨਿ ਭਾਇ ਭਾਵਨੀ ਜਮਕੰਕਰ ਮਾਰਿ ਬਿਦਾਰੇ ॥੨॥

Ajāmal parīṯ puṯar paraṯ kīnī kar nārā▫iṇ bolāre.  Mere ṯẖākur kai man bẖā▫e bẖāvnī jamkankar mār biḏāre. ||2||

 

Note: Ajamal was a Brahmin living with a prostitute; some saint asked him to give the name Naarain – name of God – to his son.

Ajamal (keenee) bore (preet-i) affection (prat-i) for his (putr) son and (bolaarey) called out Naaraain – name of God.

His (bhaavni) faith was (bhaaey) liked (ma-i) in the mind (kai) of (meyrey) my (tthaakur) Master, and IT (marr-i bidaarey) drove away (jamkankar) the torturous agents of Divine justice – the Jam are not allowed to come near one who remembers God. 2.

 

ਮਾਨੁਖੁ ਕਥੈ ਕਥਿ ਲੋਕ ਸੁਨਾਵੈ ਜੋ ਬੋਲੈ ਸੋ ਨ ਬੀਚਾਰੇ ॥ ਸਤਸੰਗਤਿ ਮਿਲੈ ਤ ਦਿੜਤਾ ਆਵੈ ਹਰਿ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰੇ ॥੩॥

Mānukẖ kathai kath lok sunāvai jo bolai so na bīcẖāre.  Saṯsangaṯ milai ṯa ḏiṛ▫ṯā āvai har rām nām nisṯāre. ||3||

 

(Maanukh-u) a person (kathai) talks but (kath-i) says for (lok) people (sunaavai) to hear; s/he does not (beechaarey) reflect – and act on (jo) what s/he (bolai) says.

If s/he (milai) joins (satsangat-i) holy congregation – where virtues of the Almighty are praised, and learnt to emulate, then s/he (aavai = comes) develops (drirrta) firm understanding/commitment (naam-i) to Virtues and commands (har-i raam) the All-pervasive Almighty, which (nistaarey) ferries him/her across the world-ocean. 3.

 

ਜਬ ਲਗੁ ਜੀਉ ਪਿੰਡੁ ਹੈ ਸਾਬਤੁ ਤਬ ਲਗਿ ਕਿਛੁ ਨ ਸਮਾਰੇ ॥ ਜਬ ਘਰ ਮੰਦਰਿ ਆਗਿ ਲਗਾਨੀ ਕਢਿ ਕੂਪੁ ਕਢੈ ਪਨਿਹਾਰੇ ॥੪॥

Jab lag jī▫o pind hai sābaṯ ṯab lag kicẖẖ na samāre.  Jab gẖar manḏar āg lagānī kadẖ kūp kadẖai panihāre. ||4||

 

(Jab lag) as long as (jeeo) life and (pindd-u) body (hai) is (saabat-u) whole, i.e. one is alive, (tab lag) until then s/he (samaraey) remembers (kichh-u na) nothing – of what the soul was told by the Creator.

But tries to (kaddhai) dig (koop-u) a well to (kaddhai) draw (panihaarey) water (jab) when (ghar mandar-i) the house (lagaani) catches fire, i.e. realizes and wants to mend his/her ways when the end comes and s/he is confronted with his/her deeds – but it is too late. 4.

 

ਸਾਕਤ ਸਿਉ ਮਨ ਮੇਲੁ ਨ ਕਰੀਅਹੁ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਬਿਸਾਰੇ ॥ ਸਾਕਤ ਬਚਨ ਬਿਛੂਆ ਜਿਉ ਡਸੀਐ ਤਜਿ ਸਾਕਤ ਪਰੈ ਪਰਾਰੇ ॥੫॥

Sākaṯ si▫o man mel na karī▫ahu jin har har nām bisāre.  Sākaṯ bacẖan bicẖẖū▫ā ji▫o dasī▫ai ṯaj sākaṯ parai parāre. ||5||

 

O (man = mind) human being, do not (kaareeahu = make) keep (meyl) company (siau) with (saakat) worshipper of Shakti, (jin-i) who has (bisaarey) forgotten (naam-u) virtues and commands of (har-i har-i) the Almighty.

Listening to (bachan) words of a Saakat is (jiau) like (bichhooaa) a scorpion (ddaseeai) sting, i.e. counsel of a Sakat is harmful for a spiritual life; one should (taj-i) forsake and keep the Saakat (parai) away and (praarey) further away. 5.

 

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ਲਗਿ ਲਗਿ ਪ੍ਰੀਤਿ ਬਹੁ ਪ੍ਰੀਤਿ ਲਗਾਈ ਲਗਿ ਸਾਧੂ ਸੰਗਿ ਸਵਾਰੇ ॥ ਗੁਰ ਕੇ ਬਚਨ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੇ ਮੇਰੇ ਠਾਕੁਰ ਬਹੁਤੁ ਪਿਆਰੇ ॥੬॥

Lag lag parīṯ baho parīṯ lagā▫ī lag sāḏẖū sang savāre.  Gur ke bacẖan saṯ saṯ kar māne mere ṯẖākur bahuṯ pi▫āre. ||6||

 

(Lag-i lag-i = attaching) by once developing (preet-i) affection/liking for the Saakat, one (lagaaee) develops (bahu) great love for material ideas and it remains so, until one (lag-i) attaches (sang-i) with (saadhoo) the guru who (savaarey) transforms him/her.

Those who (maaney) accept (bachan = words) instructions (key) of (gur) the guru (sat-i sat-i = true) without any reservation, are (bahut-u) very (piaarey) dear to the Almighty, (tthaakur) the Master (meyrey = my) of all. 6.

 

ਪੂਰਬਿ ਜਨਮਿ ਪਰਚੂਨ ਕਮਾਏ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰੇ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ਰਸੁ ਗਾਵੈ ਰਸੁ ਵੀਚਾਰੇ ॥੭॥

Pūrab janam parcẖūn kamā▫e har har har nām pi▫āre.  Gur parsāḏ amriṯ ras pā▫i▫ā ras gāvai ras vīcẖāre. ||7||

 

Those who have (kamaaey) carried out even (parchoon = retail) bits of good deeds (poorab-i) in past (janam-i) birth, they (piaarey = dear) lovingly live (naam-i) by Naam of (har-i har-i har-i) the Almighty in thought word and deed.

(Amrit) the life-giving (ras-u) elixir, i.e. Naam, is (paaiaa) received (prsaad-i) with grace/guidance of (gur) the guru; one who receives it (gaavai = sings) praises (ras-u) Naam and (veechaarey) contemplates (ras-u) Naam to live by it. 7.

 

ਹਰਿ ਹਰਿ ਰੂਪ ਰੰਗ ਸਭਿ ਤੇਰੇ ਮੇਰੇ ਲਾਲਨ ਲਾਲ ਗੁਲਾਰੇ ॥ ਜੈਸਾ ਰੰਗੁ ਦੇਹਿ ਸੋ ਹੋਵੈ ਕਿਆ ਨਾਨਕ ਜੰਤ ਵਿਚਾਰੇ ॥੮॥੩॥

Har har rūp rang sabẖ ṯere mere lālan lāl gulāre.  Jaisā rang ḏėh so hovai ki▫ā Nānak janṯ vicẖāre. ||8||3||

 

O (meyrey) my (laalan laal) most lovable (gulaarey = red flower epitome of love) dear (har-i har-i) Almighty Master, (sabh-i) all (roop) forms and (rang = colours) types of creation are (teyrey Yours, i.e. You created and are present in everything/one.

(Jaisa) whatever (rang-u = colour) attributes You (deyh-i) give/impart, that the creature (hovai) becomes; (kia = what?) there is nothing (vichaarey) the poor (jant) creature can do on his/her own, says fifth Nanak. 8. 3.