SGGs pp 1308-1310, Kaanrra M: 4, Asttpadees 1-4.

 

ਕਾਨੜਾ ਅਸਟਪਦੀਆ ਮਹਲਾ ੪ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

kānaṛā asaṭapadīā mahalā ੪ gharu ੧     ik‐ōṃkār satigur prasādi.

 

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

 

ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਸੁਖੁ ਪਾਵੈਗੋ ॥ ਜਿਉ ਜਿਉ ਜਪੈ ਤਿਵੈ ਸੁਖੁ ਪਾਵੈ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਮਾਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

japi man rām nāmu sukhu pāvaigō. jiu jiu japai tivai sukhu pāvai satiguru sēvi samāvaigō.੧. rahāu.

 

O (man = mind) human being,  (jap-i) remember and practice (naam-u) Naam/virtues and commands of (raam) the all-pervasive Almighty – then you will not transgress and hence – (paavaigo = will obtain) be at (sukh-u) peace with God in mind.

(Jio jio) as one (japai) remembers and practices Naam, s/he (paavai = gets) experiences (sukh-u) peace; s/he (seyv-i = serves) follows (satigur-u) the true guru’s guidance and (samaavaigo) remains absorbed in – obedience to – God. 1.

(Rahaau) dwell on this and contemplate.

 

ਭਗਤ ਜਨਾਂ ਕੀ ਖਿਨੁ ਖਿਨੁ ਲੋਚਾ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਵੈਗੋ ॥ ਅਨ ਰਸ ਸਾਦ ਗਏ ਸਭ ਨੀਕਰਿ ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਨ ਸੁਖਾਵੈਗੋ ॥੧॥

bhagat janāṃ kī khinu khinu lōchā nāmu japat sukhu pāvaigō. an ras sād gaē sabh nīkari binu nāvai kichhu n sukhāvaigō.੧.

 

It is (lochaa) yearning (ki) of (bhagat = devotee, janaa = people) the devotees (khin khin) every moment to (japat) remember/practice Naam; they (paavaigo) experience peace – with focus on God.

(Ras = relish) liking for (sabh) all (an) other (saad/savaad = taste) actions/rituals etc. (gaey neekar-i = get out) are given up, as (kichh- na) nothing (bin-u) except (naavai) Naam (sukhaavaigo = keeps at ease) gives them peace. 1.

 

ਗੁਰਮਤਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗਾ ਗੁਰੁ ਮੀਠੇ ਬਚਨ ਕਢਾਵੈਗੋ ॥ ਸਤਿਗੁਰ ਬਾਣੀ ਪੁਰਖੁ ਪੁਰਖੋਤਮ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਵੈਗੋ ॥੨॥

guramati hari hari mīṭhā lāgā guru mīṭhē bachan kaḍhāvaigō. satigur bāṇī purakhu purakhōtam bāṇī siu chitu lāvaigō.੨.

 

(Gurmat-i) with the guru’s guidance, they get awareness of, and (laagaa = feel) find, (har-i = dispels evil) the purifying and (har-i = makes green) enlivening Naam of the Almighty (meettha = sweet) agreeable; (gur-u) the guru (kaddhaavaigo = causes to bring out) inspires them to speak (bachan = words, meetthey = sweet) cordially.

(Baani) words of (satigur) the true guru give awareness about (purakh-u) the all-pervasive (purkhotam) Supreme Being; I (laavaigo) apply my (chit-u) mind (sio) to the guru’s (baani) words – guidance. 2.

 

ਗੁਰਬਾਣੀ ਸੁਨਤ ਮੇਰਾ ਮਨੁ ਦ੍ਰਵਿਆ ਮਨੁ ਭੀਨਾ ਨਿਜ ਘਰਿ ਆਵੈਗੋ ॥ ਤਹ ਅਨਹਤ ਧੁਨੀ ਬਾਜਹਿ ਨਿਤ ਬਾਜੇ ਨੀਝਰ ਧਾਰ ਚੁਆਵੈਗੋ ॥੩॥

gurabāṇī sunat mērā manu draviā manu bhīnā nij ghari āvaigō. tah anahat dhunī bājahi nit bājē nījhar dhār chuāvaigō.੩.

 

(Sunat) listening to the guru’s (baani = words) guidance, (meyra) my (man-u) mind (draviaa = softened) has been motivated; (man-u) the mind so (bheena = rinsed) imbued with Naam, (aavaigo) comes to (nij) own (ghar-i) home, i.e. gives up other ideas, remains focused on God within and does not waver.

(Anhat) unstruck (dhuni) tunes of (baajey) musical instruments (nit) ever (baajah-i) play (tah = there) in my mind with (neejhar) continuous (dhaar) flow, i.e. my mind enjoys the bliss of being connected with the Almighty. 3.

 

ਰਾਮ ਨਾਮੁ ਇਕੁ ਤਿਲ ਤਿਲ ਗਾਵੈ ਮਨੁ ਗੁਰਮਤਿ ਨਾਮਿ ਸਮਾਵੈਗੋ ॥ ਨਾਮੁ ਸੁਣੈ ਨਾਮੋ ਮਨਿ ਭਾਵੈ ਨਾਮੇ ਹੀ ਤ੍ਰਿਪਤਾਵੈਗੋ ॥੪॥

rām nāmu iku til til gāvai manu guramati nāmi samāvaigō. nāmu suṇai nāmō mani bhāvai nāmē hī tripatāvaigō.੪.

 

(Man-u) the mind that (gaavai = sings) praises and practices (naam-u) Naam/virtues and commands of (raam) the Almighty (til til = sesame seed, every bit of time) every moment, (gurmat-i) with the guru’s guidance, (samaavaigo) remains absorbed/conducts the self (naam-i) by Naam.

One who (sunai) listens to (naam-u) Naam, (naamo) Naam (haavai = liked) appeals (man-i) to his/her mind, s/he (triptaavaigo = satiated) is happy living (naamey) by Naam (hi) alone – does not look elsewhere. 4.

 

ਕਨਿਕ ਕਨਿਕ ਪਹਿਰੇ ਬਹੁ ਕੰਗਨਾ ਕਾਪਰੁ ਭਾਂਤਿ ਬਨਾਵੈਗੋ ॥ ਨਾਮ ਬਿਨਾ ਸਭਿ ਫੀਕ ਫਿਕਾਨੇ ਜਨਮਿ ਮਰੈ ਫਿਰਿ ਆਵੈਗੋ ॥੫॥

kanik kanik pahirē bahu kaṅganā kāparu bhānti banāvaigō. nām binā sabhi phīk phikānē janami marai phiri āvaigō.੫.

 

A woman (pahrey) wears (bahu) many (kangna = bracelets) items of (kanik kanik = gold and gold) of gold jewelry and (banaavaigo = makes) wears (bhaanat-i = types) variety of (kaapar-u) apparel.

But they are (sabh-i) everything (binaa) except Naam (pheek phikaaney = insipid) does not impress the Almighty to accept that soul for union, and s/he (janam-i) is born, (marai) dies – without achieving anything, and (aavaigo = comes) is born (phir-i) again. 5.

 

ਮਾਇਆ ਪਟਲ ਪਟਲ ਹੈ ਭਾਰੀ ਘਰੁ ਘੂਮਨਿ ਘੇਰਿ ਘੁਲਾਵੈਗੋ ॥ ਪਾਪ ਬਿਕਾਰ ਮਨੂਰ ਸਭਿ ਭਾਰੇ ਬਿਖੁ ਦੁਤਰੁ ਤਰਿਓ ਨ ਜਾਵੈਗੋ ॥੬॥

māiā paṭal paṭal hai bhārī gharu ghūmani ghēri ghulāvaigō. pāp bikār manūr sabhi bhārē bikhu dutaru tariō n jāvaigō.੬.

 

Temptations in (maaiaa) the world-play are like (bhaari = heavy) thick (pattal pattal) curtain/mask on the mind – which cannot let one recognize God within; the (ghar-u) house (ghulaavaigo = dissolves) collapses (ghoonam-i gheyr-i) in the whirlpool, i.e. the mind succumbs to temptations.

(Paap) sins and (bikaar) vices are (sabh-i) all (bhaarey) heavy like (maoor) waste iron on the body; and one (na jaavaigo) cannot (tario = swim) get across (dutar-u) the hard-to-cross world-ocean, i.e. one who does not resist temptations and avoid vices cannot merge with God and escape coming back to the world – is reborn. 6.

 

ਭਉ ਬੈਰਾਗੁ ਭਇਆ ਹੈ ਬੋਹਿਥੁ ਗੁਰੁ ਖੇਵਟੁ ਸਬਦਿ ਤਰਾਵੈਗੋ ॥ ਰਾਮ ਨਾਮੁ ਹਰਿ ਭੇਟੀਐ ਹਰਿ ਰਾਮੈ ਨਾਮਿ ਸਮਾਵੈਗੋ ॥੭॥

bhau bairāgu bhaiā hai bōhithu guru khēvaṭu sabadi tarāvaigō. rām nāmu hari bhēṭīai hari rāmai nāmi samāvaigō.੭.

 

(Bhau = fear) obedience of, and (bairaag-u) yearning for, God (bhaiaa = become) is (bohith) the ship to get across the world-ocean; (gur-u) the guru acting as (kheyvatt) sailor (taraavaigo) ferries across the world-ocean (sabad-i = with the word) with his guidance.

It is with awareness and practice of Naam of (raam) the Almighty that (har-i) the Almighty (bheytteeai) is found; and with practice (naam-i) of Naam (raamai) of the Almighty one ultimately (samaavaigo) merges/unites with (har-i) the Almighty. 7.

 

ਅਗਿਆਨਿ ਲਾਇ ਸਵਾਲਿਆ ਗੁਰ ਗਿਆਨੈ ਲਾਇ ਜਗਾਵੈਗੋ ॥ ਨਾਨਕ ਭਾਣੈ ਆਪਣੈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈਗੋ ॥੮॥੧॥

agiāni lāi savāliā gur giānai lāi jagāvaigō. nānak bhāṇai āpaṇai jiu bhāvai tivai chalāvaigō.੮.੧.

 

(Laaey = attached) by keeping the creature (agiaan-i) in ignorance, the Almighty (savaaliaa = caused to sleep) causes the creature to be indifferent to Naam; and (jagaavaigo = awakens) causes to live by Naam (giaanai) with awareness imparted by (gur) the guru.

At (aapnai = own) IT’s (bhaanai) will, the Almighty (chalaavaigo = drives) causes the creatures to act (tivai) that way (jivai) as IT (bhaavai) pleases, says fourth Nanak. 8. 1.  

 

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ਕਾਨੜਾ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਰਾਵੈਗੋ ॥ ਜੋ ਜੋ ਜਪੈ ਸੋਈ ਗਤਿ ਪਾਵੈ ਜਿਉ ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦੁ ਸਮਾਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੪. japi man hari hari nāmu tarāvaigō. jō jō japai sōī gati pāvai jiu dhrū prahilādu samāvaigō.੧. rahāu.

 

Composition of the fourth Guru in Raga Kaanrra. O (man = mind) human being, (jap-i) remember/practice (har-i = dispels evil) the purifying and (har-i = makes green) revitalizing (naam-u) Naam/Divine virtues and commands; it (taraavaigo = shall ferry) ferries one across the world-ocean – helps to overcome attachments to vices.

(Jo jo) anyone who (japai) remembers/practices Naam, (soee) that person (paavai) obtains (gat-i) freedom from vices and hence resultant apprehensions; and (samaavaigo = be absorbed) have innocent faith in God (jio) like the child devotees Dhru and Prahilaad. 1.

(Rahaau) dwell on this and contemplate.

 

Page 1309

 

ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀਉ ਕਰਿ ਕਿਰਪਾ ਨਾਮਿ ਲਗਾਵੈਗੋ ॥ ਕਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੂ ਮਿਲਾਵਹੁ ਮਿਲਿ ਸਤਿਗੁਰ ਨਾਮੁ ਧਿਆਵੈਗੋ ॥੧॥

kripā kripā kripā kari hari jīu kari kirapā nāmi lagāvaigō. kari kirapā satigurū milāvahu mili satigur nāmu dhiāvaigō.੧.

 

O (jeeo) revered (har-i) Almighty, please (kar-i = bestow, kripa kripa kripa = mercy – thrice) kindly be in mind in thought, word and deed; You alone can (kar-i kirpa) kindly (lagaavaigo) enable me to apply myself (naam-i) to Naam.

(Kar-i kirpa) be kind to (milaavhu = cause to meet) lead me to (satiguru) the true guru; it is (mil-i = meeting) with company/with guidance of (satigur) true guru that one (dhiaavaigo) pays attention to living by (naam-u) Naam. 1.

 

 

ਜਨਮ ਜਨਮ ਕੀ ਹਉਮੈ ਮਲੁ ਲਾਗੀ ਮਿਲਿ ਸੰਗਤਿ ਮਲੁ ਲਹਿ ਜਾਵੈਗੋ ॥ ਜਿਉ ਲੋਹਾ ਤਰਿਓ ਸੰਗਿ ਕਾਸਟ ਲਗਿ ਸਬਦਿ ਗੁਰੂ ਹਰਿ ਪਾਵੈਗੋ ॥੨॥

janam janam kī haumai malu lāgī mili saṅgati malu lahi jāvaigō. jiu lōhā tariō saṅgi kāsaṭ lagi sabadi gurū hari pāvaigō.੨.

 

The human mind (laagi = attached) is stained with (mal-u) the dirt/vice of (haumai) ego (ko) of (janam janam) birth after birth; this (mal-u) dirt/vice (lah-i jaavaigo) is removed (mil-i = meeting) by joining (sangat-i) holy congregation where awareness of Naam as taught by the guru is imparted.

(Jio) like (lohaa) iron (tario) is ferried (sang-i) with (kaasatt) wood, one overcomes vices in the world-play – and (paavaigo) find (har-i) the Almighty (lag-i = attached) with (sabad-i = by the word) teachings of the guru. 2.

 

ਸੰਗਤਿ ਸੰਤ ਮਿਲਹੁ ਸਤਸੰਗਤਿ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਰਸੁ ਆਵੈਗੋ ॥ ਬਿਨੁ ਸੰਗਤਿ ਕਰਮ ਕਰੈ ਅਭਿਮਾਨੀ ਕਢਿ ਪਾਣੀ ਚੀਕੜੁ ਪਾਵੈਗੋ ॥੩॥

saṅgati sant milahu satasaṅgati mili saṅgati hari rasu āvaigō. binu saṅgati karam karai abhimānī kaḍhi pāṇī chīkaṛu pāvaigō.੩.

 

O human being, (milahu = meet) be (sangat-i) in company of (sant) the guru (satisangat-i) in the holy congregation; one (aavaigo) gets (ras-u) the pleasure of (har-i) Divine presence.

(Abhimaani = proud) a self-willed person (karai) performs (karam) acts/rituals (bin-u) without learning from (sangat-i) the holy congregation; s/he (kaddh-i = takes out) forgets Naam and (paavaigo) puts (cheekarr-u = mud) vices in mind – commits transgressions. 3.

 

ਭਗਤ ਜਨਾ ਕੇ ਹਰਿ ਰਖਵਾਰੇ ਜਨ ਹਰਿ ਰਸੁ ਮੀਠ ਲਗਾਵੈਗੋ ॥ ਖਿਨੁ ਖਿਨੁ ਨਾਮੁ ਦੇਇ ਵਡਿਆਈ ਸਤਿਗੁਰ ਉਪਦੇਸਿ ਸਮਾਵੈਗੋ ॥੪॥

bhagat janā kē hari rakhavārē jan hari rasu mīṭh lagāvaigō. khinu khinu nāmu dēi vaḍiāī satigur upadēsi samāvaigō.੪.

 

Awareness of Naam of (har-i) the Almighty is (rakhvaarey) the protector of (bhagat = devotee, janaa = people) the devotees – saves them from transgressing and they (lagavaaigo = seem) find (ras-u) elixir of (har-i) the Almighty – obedience to God, (meetth = sweet) enjoyable.

The Almighty (dey-i) gives to the devotees (vaddiaaee = greatness) ability to live by Naam (khin-u khin-u) every moment; they (samaavaigo) remain absorbed in the Almighty (updeys-i) with guidance of (satigur) the true guru. 4.

 

ਭਗਤ ਜਨਾ ਕਉ ਸਦਾ ਨਿਵਿ ਰਹੀਐ ਜਨ ਨਿਵਹਿ ਤਾ ਫਲ ਗੁਨ ਪਾਵੈਗੋ ॥ ਜੋ ਨਿੰਦਾ ਦੁਸਟ ਕਰਹਿ ਭਗਤਾ ਕੀ ਹਰਨਾਖਸ ਜਿਉ ਪਚਿ ਜਾਵੈਗੋ ॥੫॥

bhagat janā kau sadā nivi rahīai jan nivahi tā phal gun pāvaigō. jō nindā dusaṭ karahi bhagatā kī haranākhas jiu pachi jāvaigō.੫.

 

We should (sadaa) ever (raheeai = remain, niv-i = bowing) show respect (kau) to (bhagat janaa) the devotees; if (jan) a person (nivah-i = bow) respectfully follows the devotees, (ta) then s/he (paavaigo) receives (phal = fruit) the gift of acquiring (gun) virtues of the devotees.

Any (dustt) evil person (jo) who (karah-i = does, nindaa = slander) tries to harm the devotees (pachi-i jaavaigo) is destroyed by God (jio) like Harnaakhas – the demon king who tried to harm his son Prahilad, the devotee of God. 5.

 

ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ ॥ ਜੋ ਜੋ ਭਗਤੁ ਹੋਇ ਸੋ ਪੂਜਹੁ ਭਰਮਨ ਭਰਮੁ ਚੁਕਾਵੈਗੋ ॥੬॥

braham kamal putu mīn biāsā tapu tāpan pūj karāvaigō. jō jō bhagatu hōi sō pūjahu bharaman bharamu chukāvaigō.੬.

 

Brahma who is considered (put-u = son) born from (kamal) lotus stem, and (biaasa) Vyasa son of (meen = fish) a fisher-woman, (taapan) practiced (tap-u) austerities for which they (pooj karaavaigo) are worshipped/held in high esteem.

O human beings, (poojahu = worship) respect and follow the example of (jo jo) whoever (hoey) is (bhagat-u) a devotee of God; this (chukaavaigo) ends (bharman) wanderings and (bharam-u) straying from Naam. 6.

 

ਜਾਤ ਨਜਾਤਿ ਦੇਖਿ ਮਤ ਭਰਮਹੁ ਸੁਕ ਜਨਕ ਪਗੀਂ ਲਗਿ ਧਿਆਵੈਗੋ ॥ ਜੂਠਨ ਜੂਠਿ ਪਈ ਸਿਰ ਊਪਰਿ ਖਿਨੁ ਮਨੂਆ ਤਿਲੁ ਨ ਡੁਲਾਵੈਗੋ ॥੭॥

jāt najāti dēkhi mat bharamahu suk janak pagīṃ lagi dhiāvaigō. jūṭhan jūṭhi paī sir ūpari khinu manūā tilu n ḍulāvaigō.੭.

 

(Mat) do not (bharmhu) be misled (deykh-i = seeing) seeing someone’s (jaat = caste) high or (najaat-i) of low caste; remember, (suk) Sukhdev, a Brahmin, (lag-i = touched) placed himself (pagee-n) at feet of the Khatri king Janak and (dhiaavaigo = invoked) sought initiation from him, i.e. look for virtues and not caste of a person.

When Sukhdev came for initiation, Janak asked him to wait outside; (jootthan jootth-i) food left-overs (paee) fell (oopar-i) on his (sir) head – and without caring for his high caste, his (manooaa) mind did not (ddulaavaigo) waver (khin) a bit. 7.

 

ਜਨਕ ਜਨਕ ਬੈਠੇ ਸਿੰਘਾਸਨਿ ਨਉ ਮੁਨੀ ਧੂਰਿ ਲੈ ਲਾਵੈਗੋ ॥ ਨਾਨਕ ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਠਾਕੁਰ ਮੈ ਦਾਸਨਿ ਦਾਸ ਕਰਾਵੈਗੋ ॥੮॥੨॥

janak janak baiṭhē siṅghāsani nau munī dhūri lai lāvaigō. nānak kripā kripā kari ṭhākur mai dāsani dās karāvaigō.੮.੨.

 

The king Janak (baitthey) sitting (sighaasan-i) on the throne of Janak dynasty, himself (lai laavaigo) took and applied (dhoor-i) dust of the feet of (nau) nine (muni) sages on his forehead, i.e. showed respect to them based on their virtues.

O Almighty (tthaakur) Master, please (kripa kripa = mercy, kar-i = bestow) kindly (karaavaigo) make me (daas) the servant of Your (daasan-i) servants/devotees, supplicates fourth Nanak, the seeker. 8. 2.

 

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ਕਾਨੜਾ ਮਹਲਾ ੪ ॥ ਮਨੁ ਗੁਰਮਤਿ ਰਸਿ ਗੁਨ ਗਾਵੈਗੋ ॥ ਜਿਹਵਾ ਏਕ ਹੋਇ ਲਖ ਕੋਟੀ ਲਖ ਕੋਟੀ ਕੋਟਿ ਧਿਆਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

kōṭī lakh kōṭī kōṭi dhiāvaigō.੧. rahāu.

 

Composition of the fourth Guru in Raga Kaanrra. When (man-u = the mind) the human being (ras-i) relishes (gaavaigo = singing) praising/emulating (gun) Divine virtues (gurmat-i) with the guru’s guidance; s/he wishes his/her (eyk) one (jihva) tongue (hoey) becomes lakhs of (kotti) crores so that s/he can (dhiaavaigo) remember/praise (kotti koott-i) the crores and crores of Divine virtues. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਹਸ ਫਨੀ ਜਪਿਓ ਸੇਖਨਾਗੈ ਹਰਿ ਜਪਤਿਆ ਅੰਤੁ ਨ ਪਾਵੈਗੋ ॥ ਤੂ ਅਥਾਹੁ ਅਤਿ ਅਗਮੁ ਅਗਮੁ ਹੈ ਮਤਿ ਗੁਰਮਤਿ ਮਨੁ ਠਹਰਾਵੈਗੋ ॥੧॥

sahas phanī japiō sēkhanāgai hari japatiā antu n pāvaigō. tū athāhu ati agamu agamu hai mati guramati manu ṭhaharāvaigō.੧.

 

(Seykhnaagai) the Sheyshnaag (japio) invoked/praised God with each of its (sahas) thousand (phani) heads/tongues but could not (paavaigo) get to (ant-u) the end, i.e. could not praise all Divine virtues.

O Almighty, (too) You are (athaah-u = bottomless) unfathomable, and (at-i) highly (agam-u) beyond reach/comprehension and (agam-u) far and one remains restless trying to find You; it is (mat-i) with the understanding obtained (gurmat-i) with the guru’s guidance that (man-u) the mind (tthahravaigo) becomes steady/at peace – on seeing You within. 1.

ਜਿਨ ਤੂ ਜਪਿਓ ਤੇਈ ਜਨ ਨੀਕੇ ਹਰਿ ਜਪਤਿਅਹੁ ਕਉ ਸੁਖੁ ਪਾਵੈਗੋ ॥ ਬਿਦਰ ਦਾਸੀ ਸੁਤੁ ਛੋਕ ਛੋਹਰਾ ਕ੍ਰਿਸਨੁ ਅੰਕਿ ਗਲਿ ਲਾਵੈਗੋ ॥੨॥

jin tū japiō tēī jan nīkē hari japatiahu kau sukhu pāvaigō. bidar dāsī sutu chhōk chhōharā krisanu aṅki gali lāvaigō.੨.

 

Those (jin) who (japio) remember/obey (too) You (teyee) those (jan) persons are (neekey) exalted; (sukh-u) peace (paavaigo) is experienced (kau) by those who (japtiahu) praise and obey (har-i) God.

Bidar, (sut-u) the son of (daasi) a house-maid was considered (chhok) an untouchable (chhohra) boy/small man, but (krisan-i) Krishna of the Mahabharata (laavaigo = touched, ank-i = with body, gal-i = throat with throat) embraced him – stayed with him because of his devotion – and not the king Duryodhan. 2. –

 

ਜਲ ਤੇ ਓਪਤਿ ਭਈ ਹੈ ਕਾਸਟ ਕਾਸਟ ਅੰਗਿ ਤਰਾਵੈਗੋ ॥ ਰਾਮ ਜਨਾ ਹਰਿ ਆਪਿ ਸਵਾਰੇ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਵੈਗੋ ॥੩॥

jal tē ōpati bhaī hai kāsaṭ kāsaṭ aṅgi tarāvaigō. rām janā hari āpi savārē apanā biradu rakhāvaigō.੩.

 

(Kaasatt) wood (opat-i) grows (tey) with (jal) water and (ang-i = taking side) in its company (kaasatt) wood (traavaigo) floats on water.

Similarly (har-i) the Almighty (aap-i) IT-self (savaarey = transforms) motivates (janaa) the devotees of (raam) the Almighty and (rakhaavaigo) preserves/maintains (apna = own) IT’s (birad-u) tradition of patronizing those who invoke God. 3.

 

ਹਮ ਪਾਥਰ ਲੋਹ ਲੋਹ ਬਡ ਪਾਥਰ ਗੁਰ ਸੰਗਤਿ ਨਾਵ ਤਰਾਵੈਗੋ ॥ ਜਿਉ ਸਤਸੰਗਤਿ ਤਰਿਓ ਜੁਲਾਹੋ ਸੰਤ ਜਨਾ ਮਨਿ ਭਾਵੈਗੋ ॥੪॥

ham pāthar lōh lōh baḍ pāthar gur saṅgati nāv tarāvaigō. jiu satasaṅgati tariō julāhō sant janā mani bhāvaigō.੪.

 

(Ham) we are weighed down by vices like (paathar) stones or (loh) iron, (badd) big/heavy (loh) iron and (paathar) stones, but (naav) the boat of (sangat-i) company/guidance of (gur) the guru can (taraavaigo) to ferry us across the world-ocean, i.e. the guru alone can free us from vices in the world-play.

(Jio) like (julaaho/julaaha) the weaver – Kabir – (tario = swam/got across) overcame attachments in the world-play by joining (satsangat-i) in holy company – with the guru’s guidance; it (bhaavaigo) appeals (man-i) to minds of (sant janaa) the devotees. 4.

 

ਖਰੇ ਖਰੋਏ ਬੈਠਤ ਊਠਤ ਮਾਰਗਿ ਪੰਥਿ ਧਿਆਵੈਗੋ ॥ ਸਤਿਗੁਰ ਬਚਨ ਬਚਨ ਹੈ ਸਤਿਗੁਰ ਪਾਧਰੁ ਮੁਕਤਿ ਜਨਾਵੈਗੋ ॥੫॥

kharē kharōē baiṭhat ūṭhat māragi panthi dhiāvaigō. satigur bachan bachan hai satigur pādharu mukati janāvaigō.੫.

 

The devotee (dhaiaavaigo) invokes/keeps God in mind (kharey kharoey/khaley khaloey) standing, (baitthat) sitting, (ootthat) getting up and while (maarag-i panth-i = on the path) walking.

(Satigur) the true guru is (bachan = word) the teaching and (bachan) teaching is (satigur) the true guru, who (janaavaigo = makes known) shows (paadhar-u) the plain/easy path (mukat-i) to emancipation from vices in life, and from rebirth on death. 5.

 

ਸਾਸਨਿ ਸਾਸਿ ਸਾਸਿ ਬਲੁ ਪਾਈ ਹੈ ਨਿਹਸਾਸਨਿ ਨਾਮੁ ਧਿਆਵੈਗੋ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਬੂਝੈ ਤੌ ਗੁਰਮਤਿ ਨਾਮਿ ਸਮਾਵੈਗੋ ॥੬॥

sāsani sāsi sāsi balu pāī hai nihasāsani nāmu dhiāvaigō. gur parasādī haumai būjhai tau guramati nāmi samāvaigō.੬.

 

(Saasan-i) being warned/cautioned by the guru, one remembers/obeys God (saas-i saas-i) with every breath and (paaee hai) gets (bal-u) the strength to overcome vices/ then s/he (dhiaavaigo) pays attention to (naam-u) Naam/Divine virtues and commands (nihsaasan-i)  without caution, i.e. instinctively.

When one (boojhai) understands ill effects of (haumai) ego (parsaadi = with grace) with guidance of (gur) the guru, (tao) then s/he (samaavaigo) remains absorbed/leads life (naam-i) by Naam (gurmat-i) with the guru’s counsel. 6.

 

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ਸਤਿਗੁਰੁ ਦਾਤਾ ਜੀਅ ਜੀਅਨ ਕੋ ਭਾਗਹੀਨ ਨਹੀ ਭਾਵੈਗੋ ॥ ਫਿਰਿ ਏਹ ਵੇਲਾ ਹਾਥਿ ਨ ਆਵੈ ਪਰਤਾਪੈ ਪਛੁਤਾਵੈਗੋ ॥੭॥

satiguru dātā jī jīan kō bhāgahīn nahī bhāvaigō. phiri ēh vēlā hāthi n āvai paratāpai pachhutāvaigō.੭.

 

(Satiguru) the true guru is (daataa) the giver of life, i.e. guides how not to fall prey to temptations; those who do not (bhaavaigo) like the guru’s teachings are (bhaagheen) unfortunate.

(Eyh) this (veyla = time) opportunity does not (aavai = come, haath-i = in hand) not obtained (phir-i) again, one (partaapai) suffers and (pachhutaavaigo) repents – when account of deeds is taken and consequences of being put in cycles of reincarnation imposed. 7.

 

ਜੇ ਕੋ ਭਲਾ ਲੋੜੈ ਭਲ ਅਪਨਾ ਗੁਰ ਆਗੈ ਢਹਿ ਢਹਿ ਪਾਵੈਗੋ ॥ ਨਾਨਕ ਦਇਆ ਦਇਆ ਕਰਿ ਠਾਕੁਰ ਮੈ ਸਤਿਗੁਰ ਭਸਮ ਲਗਾਵੈਗੋ ॥੮॥੩॥

jē kō bhalā lōṛai bhal apanā gur āgai ḍhahi ḍhahi pāvaigō. nānak daiā daiā kari ṭhākur mai satigur bhasam lagāvaigō.੮.੩.

 

(Jey) if (ko) someone (lorrai) seeks his/her (apna) own (bhalaa bhal) good, s/he (ddhah-i ddhah-i) falls (aagai) in front of, i.e. seeks guidance of, (gur) the guru.

O Almighty (tthaakur) Master, please (kar-i) bestow (daiaa daiaa) kindness, that (mai) I (lagaavaigo) apply (bhasam = ash) dust of the feet of, i.e. lead me to receive guidance from (satigur) the true guru, supplicates fourth Nanak. 8. 3.

 

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ਕਾਨੜਾ ਮਹਲਾ ੪ ॥ ਮਨੁ ਹਰਿ ਰੰਗਿ ਰਾਤਾ ਗਾਵੈਗੋ ॥ ਭੈ ਭੈ ਤ੍ਰਾਸ ਭਏ ਹੈ ਨਿਰਮਲ ਗੁਰਮਤਿ ਲਾਗਿ ਲਗਾਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੪. manu hari raṅgi rātā gāvaigō. bhai bhai trās bhaē hai niramal guramati lāgi lagāvaigō.੧. rahāu.

 

Composition of the fourth Guru in Raga Kaanrra. (Man-u = mind) a human being (raata) imbued (rang-i) with love of (har-i) the Almighty (gavaigo = sings) praises/emulates virtues of the Almighty.

S/he (lagaavaigo) applies (laag-i) the bleaching agent as done before dyeing a raw fabric, i.e. conditions the mind, (gurmat-i) with the guru’s counsel to overcome temptations; s/he is (nirmal) purified of vices and freed of (bhai bhai) fears and (traas) apprehensions for any wrongdoings. 1.

(Rahaau) dwell on this and contemplate

 

ਹਰਿ ਰੰਗਿ ਰਾਤਾ ਸਦ ਬੈਰਾਗੀ ਹਰਿ ਨਿਕਟਿ ਤਿਨਾ ਘਰਿ ਆਵੈਗੋ ॥ ਤਿਨ ਕੀ ਪੰਕ ਮਿਲੈ ਤਾਂ ਜੀਵਾ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਦਿਵਾਵੈਗੋ ॥੧॥

hari raṅgi rātā sad bairāgī hari nikaṭi tinā ghari āvaigō. tin kī paṅk milai tāṃ jīvā kari kirapā āpi divāvaigō.੧.

 

Those who are (raata) imbued (rang-i) with love of (har-i) the Almighty, ever (bairaagi) yearn, and the Almighty (aavaigo) comes to (tinaa = their) their (ghar-i = house) mind, i.e. they see God, (nikaatt-i) close to them.

I (jeeva) live, i.e. one is revitalized (milai = received) to get (tin ki) their (pank) dust, i.e. guidance; but one receives it when the Almighty (aap-i) IT-self (kar-i kirpa) is kind to (divaavaigo) give, i.e. leads to their company. 1.

 

ਦੁਬਿਧਾ ਲੋਭਿ ਲਗੇ ਹੈ ਪ੍ਰਾਣੀ ਮਨਿ ਕੋਰੈ ਰੰਗੁ ਨ ਆਵੈਗੋ ॥ ਫਿਰਿ ਉਲਟਿਓ ਜਨਮੁ ਹੋਵੈ ਗੁਰ ਬਚਨੀ ਗੁਰੁ ਪੁਰਖੁ ਮਿਲੈ ਰੰਗੁ ਲਾਵੈਗੋ ॥੨॥

dubidhā lōbhi lagē hai prāṇī mani kōrai raṅgu n āvaigō. phiri ulaṭiō janamu hōvai gur bachanī guru purakhu milai raṅgu lāvaigō.੨.

 

(Praani) the creatures (lagai hai = attached) caught in (dubidha) other idea (lobh-i) because of greed, forget God; (rang-u) love of God does not (aavaigo) come to their (korai = raw/unbleached) unconditioned (man-i) mind.

Their (janam-u = birth) life can (ulttio) turn round (phir-i) again (bachni = with words) with guidance of (gur) the guru; when (purakh-u) the great guru (milai) is found/followed, the mind is conditioned to (laavaogo) get (rang-u) the color, i.e. they are imbued with love of God. 2.

 

ਇੰਦ੍ਰੀ ਦਸੇ ਦਸੇ ਫੁਨਿ ਧਾਵਤ ਤ੍ਰੈ ਗੁਣੀਆ ਖਿਨੁ ਨ ਟਿਕਾਵੈਗੋ ॥ ਸਤਿਗੁਰ ਪਰਚੈ ਵਸਗਤਿ ਆਵੈ ਮੋਖ ਮੁਕਤਿ ਸੋ ਪਾਵੈਗੋ ॥੩॥

indrī dasē dasē phuni dhāvat trai guṇīā khinu n ṭikāvaigō. satigur parachai vasagati āvai mōkh mukati sō pāvaigō.੩.

 

(Dasey dasey) all ten – five sensory plus five action – (indri) organs (dhaavat) run (phun-i) again and again, i.e. one remains unsteady; (trai = three, guneeaa attributes – Tamas, Rajas, Sattva) influence of the world-play does not let one (ttikaavaigo) be steady even for (khin) a moment.

When one (parchai = is acquainted) meets/follows (satigur) the true, his/her mind (aavai) comes (vasgat-i) under control; (so) such a person (paavaigo) obtains (mokh mukat-i) freedom from wavering – remains focused on God within. 3.

 

ਓਅੰਕਾਰਿ ਏਕੋ ਰਵਿ ਰਹਿਆ ਸਭੁ ਏਕਸ ਮਾਹਿ ਸਮਾਵੈਗੋ ॥ ਏਕੋ ਰੂਪੁ ਏਕੋ ਬਹੁ ਰੰਗੀ ਸਭੁ ਏਕਤੁ ਬਚਨਿ ਚਲਾਵੈਗੋ ॥੪॥

ōaṅkāri ēkō ravi rahiā sabhu ēkas māhi samāvaigō. ēkō rūpu ēkō bahu raṅgī sabhu ēkatu bachani chalāvaigō.੪.

 

(Eyko) the One (oankaar-i) Almighty (rav-i rahiaa) pervades in all and (sabh-u) everyone (samaavaigo) is contained (maah-i) in, i.e. is under jurisdiction of, (eykas) the One Almighty.

(Eyko) the same One is (eyko = one) unique but also of (bahu) numerous (rangi) forms – being present in creation; (sabh-u) everyone (chalaavaigo) is driven/caused to act (bachan-i = by words) by commands of (eykat-u) the One Master of all. 4.

 

ਗੁਰਮੁਖਿ ਏਕੋ ਏਕੁ ਪਛਾਤਾ ਗੁਰਮੁਖਿ ਹੋਇ ਲਖਾਵੈਗੋ ॥ ਗੁਰਮੁਖਿ ਜਾਇ ਮਿਲੈ ਨਿਜ ਮਹਲੀ ਅਨਹਦ ਸਬਦੁ ਬਜਾਵੈਗੋ ॥੫॥

guramukhi ēkō ēku pachhātā guramukhi hōi lakhāvaigō. guramukhi jāi milai nij mahalī anahad sabadu bajāvaigō.੫.

 

(Gurmukh-i) the guru’s follower (pachhaata) recognizes (eyko eyk) only one Master; and the Almighty (lakhaavaigo) is understood (hoey) by being, i.e. by looking at the life of, (gurmukh-i) the guru’s follower.

(Gurmukh-i) one who follows the guru (jaaey) goes and (milai) meets/finds God in (nij) own (mahli) mansion/mind, i.e. when s/he is focused within, and then (anhad) incessant (sabad-u = word) celestial music (bajaavaigo) plays, i.e. one remains steadily connected with God. 5.

 

ਜੀਅ ਜੰਤ ਸਭ ਸਿਸਟਿ ਉਪਾਈ ਗੁਰਮੁਖਿ ਸੋਭਾ ਪਾਵੈਗੋ ॥ ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਕੋ ਮਹਲੁ ਨ ਪਾਵੈ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵੈਗੋ ॥੬॥

jī jant sabh sisaṭi upāī guramukhi sōbhā pāvaigō. binu gur bhēṭē kō mahalu n pāvai āi jāi dukhu pāvaigō.੬.

 

The Creator (upaaee) has created (sabh) the whole (sristt-i) universe of (jeea jant) creatures; but only those who (gurmukh-i) follow the guru (paavaigo) receive (sobha) glory/honor of merging back with God.

(Ko na) no one (paavai) obtains admission to (mahal-u) the palace, i.e. does not merge in God, (bin-u) without (bheyttey) finding/following (gur) the guru; one who does not (paavaigo) suffers (dukh-u) distress of remaining separated from the Creator and being put in cycles of (aaey = coming) births and (jaaey = going) deaths. 6.

 

ਅਨੇਕ ਜਨਮ ਵਿਛੁੜੇ ਮੇਰੇ ਪ੍ਰੀਤਮ ਕਰਿ ਕਿਰਪਾ ਗੁਰੂ ਮਿਲਾਵੈਗੋ ॥ ਸਤਿਗੁਰ ਮਿਲਤ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ਮਤਿ ਮਲੀਨ ਬਿਗਸਾਵੈਗੋ ॥੭॥

anēk janam vichhuṛē mērē prītam kari kirapā gurū milāvaigō. satigur milat mahā sukhu pāiā mati malīn bigasāvaigō.੭.

 

We are (vichhurrey) separated from You, i.e. have not been able to receive acceptance for union with You for (aneyk) numerous (janam) births, (meyrey) my (preetam) Beloved Creator; please (kar-i kirpa) be kind and (milaavaigo = cause to meet) lead us to the guru who can unite with You.

It is (milat) by finding/following (satigur) the true guru, that (mat-i) the mind (maleen) defiled by vices (bigsaavaigo = blossoms) becomes free of them and obtains (mahaa) the great (sukh-u) comfort of union with You. 7.

 

ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰਹੁ ਜਗਜੀਵਨ ਮੈ ਸਰਧਾ ਨਾਮਿ ਲਗਾਵੈਗੋ ॥ ਨਾਨਕ ਗੁਰੂ ਗੁਰੂ ਹੈ ਸਤਿਗੁਰੁ ਮੈ ਸਤਿਗੁਰੁ ਸਰਨਿ ਮਿਲਾਵੈਗੋ ॥੮॥੪॥ hari hari kripā karahu jagajīvan mai saradhā nāmi lagāvaigō. nānak gurū gurū hai satiguru mai satiguru sarani milāvaigō.੮.੪.

 

O (har-i har-i) Almighty (jagjeevan = life of the world) Creator, please (karahu) bestow (kripa) kindness that (mai) I (lagaavaigo) develop (sardhaa) faith (naam-i) in Naam/Divine commands, i.e. live by Your directions.

Please lead me to the guru, who (hai) is the embodiment of (satigur-u) the Almighty true guru; and the guru can (milaavaigo) lead me (saran-i) sanctuary of You, (satigur-u) the Almighty true guru, and settle there, supplicates fourth Nanak. 8. 4.