SGGS pp 1300-1302, Kaanrra M: 5, Shabads 12-22.

 

ਕਾਨੜਾ ਮਹਲਾ ੫ ਘਰੁ ੩                ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

kānaṛā mahalā ੫ gharu ੩      ik‐ōnkār satigur prasādi.

 

Composition of the fifth Guru in Raga Kaanrra (ghar-u 3) to be sung to the third beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. 1.

 

ਕਥੀਐ ਸੰਤਸੰਗਿ ਪ੍ਰਭ ਗਿਆਨੁ ॥ ਪੂਰਨ ਪਰਮ ਜੋਤਿ ਪਰਮੇਸੁਰ ਸਿਮਰਤ ਪਾਈਐ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

kathīai santasaṅgi prabh giānu. pūran param jōti paramēsur simarat pāīai mānu.੧. rahāu.

 

(Giaan-u = knowledge) awareness of virtues and commands of (prabh) the Almighty (kattheeai = spoken) is obtained (santsang-i) in company of saints/seekers.

(Maan-u) honour (paaeeai) is received – in the world and in Divine court – (simrat) by remembrance and obedience of (parmeysur) the Supreme Master, (pooran) the all-pervasive (param) Supreme (jot-i = light) Spirit.

(Rahaau) dwell on this and contemplate.

ਆਵਤ ਜਾਤ ਰਹੇ ਸ੍ਰਮ ਨਾਸੇ ਸਿਮਰਤ ਸਾਧੂ ਸੰਗਿ ॥ ਪਤਿਤ ਪੁਨੀਤ ਹੋਹਿ ਖਿਨ ਭੀਤਰਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਰੰਗਿ ॥੧॥

āvat jāt rahē sram nāsē simarat sādhū saṅgi. patit punīt hōhi khin bhītari pārabraham kai raṅgi.੧.

 

(Sram = effort) toiling to fulfil desires (naasey = runs away) ends, further (aavat = coming) births and (jaat = going) deaths (rahey) are obviated with (simrat) recalling and conducting the self by Divine virtues and commands (sang-i = in company) with guidance of (saadhoo) the guru.

(Patit) those fallen to vices (hoh-i) are  (puneet) purified/freed of them (bheetar-i) in (khin) a moment when imbued with (rang-i) love (kai) of (paarbrahm) the Supreme Being. 1.

 

ਜੋ ਜੋ ਕਥੈ ਸੁਨੈ ਹਰਿ ਕੀਰਤਨੁ ਤਾ ਕੀ ਦੁਰਮਤਿ ਨਾਸ ॥ ਸਗਲ ਮਨੋਰਥ ਪਾਵੈ ਨਾਨਕ ਪੂਰਨ ਹੋਵੈ ਆਸ ॥੨॥੧॥੧੨॥

jō jō kathai sunai hari kīratanu tā kī duramati nās. sagal manōrath pāvai nānak pūran hōvai ās.੨.੧.੧੨.

 

(Jo jo) anyone who (kathai = speaks) sings/praises and (sunai) listens to (keertan-u = praise) virtues of (har-i) the Almighty; (ki = of, ta = that) his/her (durmat-i) evil thinking (naas = destroyed) is removed.

S/he (paavai) obtains fulfilment of (sagal) all (manorath) aspirations; his/her every (aas) wish (hovai) is (pooran) fulfilled, says fifth Nanak. 2. 1. 12.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਤਿ ਨਿਧਿ ਹਰਿ ਕੋ ਨਾਮ ॥ ਸੰਗਿ ਸਹਾਈ ਜੀਅ ਕੈ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. sādhasaṅgati nidhi hari kō nām. saṅgi sahāī jī kai kām.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. (Nidh-i = treasure) the wealth of awareness of Naam/virtues and commands (ko) of (har-i) the Almighty is obtained (saadh = guru, sangat-i = company) with guidance of the guru – in holy congregation. It remains (sang-i) with the mind (sahaaee) to help in life and is (kaam = works) is useful for (jeea) the soul – is taken as credit when account of deeds is taken. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੰਤ ਰੇਨੁ ਨਿਤਿ ਮਜਨੁ ਕਰੈ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਹਰੈ ॥੧॥

sant rēnu niti majanu karai. janam janam kē kilabikh harai.੧.

 

One who (nit-i) ever (karai = does, majan-u = bath) bathes with (reyn-u) dust of the feet, i.e. purifies the self of vices with guidance of, (sant) the guru; s/he (harai = drives away) removes influence on the mind, of (kilbikh) wrongdoings of (janam janam) the numerous past births. 1.

 

ਸੰਤ ਜਨਾ ਕੀ ਊਚੀ ਬਾਨੀ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਰੇ ਨਾਨਕ ਪ੍ਰਾਨੀ ॥੨॥੨॥੧੩॥

sant janā kī ūchī bānī. simari simari tarē nānak prānī.੨.੨.੧੩.

 

(Sant = saint, janaa = people) the guru’s (baani = words) teachings are (oochi = high) sublime; (praani = creatures) the seekers (tarey = swim) get across the world-ocean of, i.e. overcome vices (simar-i simar-i) by keeping them in mind, says fifth Nanak. 2. 2. 13.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਸਾਧੂ ਹਰਿ ਹਰੇ ਗੁਨ ਗਾਇ ॥ ਮਾਨ ਤਨੁ ਧਨੁ ਪ੍ਰਾਨ ਪ੍ਰਭ ਕੇ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. sādhū hari harē gun gāi. mān tanu dhanu prān prabh kē simarat dukhu jāi.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. O (saadhoo) seeker, (gaaey = sing) praise and emulate (harey = takes away vices) the purifying (gun) virtues of (har-i) the Almighty

 (Maan/man) the mind, (tan-u) body, (dhan-u) wealth and (praan = breaths) life are (key) of, i.e. given by, (prabh) the Almighty; (dukh-u) the pain – restless-ness in life – (jaaey) leaves/does  not afflict by (simrat) remembrance, i.e. by keeping in mind, to lead life by Naam/virtues and commands of the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਈਤ ਊਤ ਕਹਾ  ਲੁਭਾਵਹਿ ਏਕ ਸਿਉ ਮਨੁ ਲਾਇ ॥੧॥ ਮਹਾ ਪਵਿਤ੍ਰ ਸੰਤ ਆਸਨੁ ਮਿਲਿ ਸੰਗਿ ਗੋਬਿਦੁ ਧਿਆਇ ॥੨॥

īt ūt kahā lobhāvahi ēk siu manu lāi.੧. mahā pavitr sant āsanu mili saṅgi gōbidu dhiāi.੨.

 

(Kahaa) why are you (lubhaavah-i) attracted by looking to (eet) here and (oot) there; (laaey) apply your (man) mind (sio) with obeying commands of (eyk) the One Almighty. 1.

(Aasan-u) seat of (sant) the guru is (mahaa) highly (pavitr) consecrate, i.e. being in guidance of the guru helps get rid of vices; (mil-i) find the guru and (sang-i) in his company/guidance (dhiaaey = pay attention) comply with directions of (gobid-u/gobind = master of the world) the Almighty. 2.

 

ਸਗਲ ਤਿਆਗਿ ਸਰਨਿ ਆਇਓ ਨਾਨਕ ਲੇਹੁ ਮਿਲਾਇ ॥੩॥੩॥੧੪॥

sagal tiāgi sarani āiō nānak lēhu milāi.੩.੩.੧੪.

 

I (tiaag-i) have forsaken (sagal) all other methods and (aaio) came to (saran-i = sanctuary) Your care and obedience; please (leyhu milaaey = unite) keep me in Your remembrance, supplicates fifth Nanak, the seeker. 3. 3. 14.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਪੇਖਿ ਪੇਖਿ ਬਿਗਸਾਉ ਸਾਜਨ ਪ੍ਰਭੁ ਆਪਨਾ ਇਕਾਂਤ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. pēkhi pēkhi bigasāu sājan prabhu āpanā ikānt.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. I (bigsaau = blossom) feel happy (peykh-i peykh-i) seeing (apna = own) my (prabh-u) Almighty (saajan) friend within when I am (ikaant-i) alone, i.e. when I shed other thoughts.

(Rahaau) dwell on this and contemplate.

 

ਆਨਦਾ ਸੁਖ ਸਹਜ ਮੂਰਤਿ ਤਿਸੁ ਆਨ ਨਾਹੀ ਭਾਂਤਿ ॥੧॥

āndā sukh shj mūrti tisu ān nāhī bhānti.੧.

 

The Almighty is (moorat-i) the embodiment of (aanda) bliss, (sukh) peace and (sahj) equipoise; there is not (aan) other of (tis-u) IT’s (bhaant-i) type. 1.

 

ਸਿਮਰਤ ਇਕ ਬਾਰ  ਹਰਿ ਹਰਿ ਮਿਟਿ ਕੋਟਿ ਕਸਮਲ ਜਾਂਤਿ ॥੨॥

simarat ik bār  hari hari miṭi kōṭi kasamal jānti.੨.

 

(Kott-i) crores of (kasmal) wrongdoings (mitt-i jaant-i) are eased from life when God (simrat) is remembered, i.e. Divine virtues and commands are understood. 2.

 

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ਗੁਣ ਰਮੰਤ ਦੂਖ ਨਾਸਹਿ ਰਿਦ ਭਇਅੰਤ ਸਾਂਤਿ ॥੩॥ ਅੰਮ੍ਰਿਤਾ ਰਸੁ ਪੀਉ ਰਸਨਾ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ਰਾਤ ॥੪॥੪॥੧੫॥

guṇ ramant dūkh nāsahi rid bhaiant sānti.੩. ammritā rasu pīu rasanā nānak hari raṅgi rāt.੪.੪.੧੫.

 

(Dookh) faults/vices (naasah-i = run away) leave (ramant = remembrance) by praising  and emulating (gun) Divine virtues resulting in (rid) the mind (bhaiant) becoming (saa’nt-i) at peace. 3.

(Peeo) drink (amrita) the life-giving (ras-u) elixir with (rasna) the tongue, i.e. remember Naam and be (raat) imbued (rang-i) with love of (har-i) the Almighty, says fifth Nanak. 4. 4. 15.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਸਾਜਨਾ ਸੰਤ ਆਉ ਮੇਰੈ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. sājanā sant āu mērai.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. O (sant) guru my (saajna) friend, please (aau) come to (meyrai) my place, i.e. o Guru, I am need of your guidance.

(Rahaau) dwell on this and contemplate.

 

ਆਨਦਾ ਗੁਨ ਗਾਇ ਮੰਗਲ ਕਸਮਲਾ ਮਿਟਿ ਜਾਹਿ ਪਰੇਰੈ ॥੧॥ ਸੰਤ ਚਰਨ ਧਰਉ ਮਾਥੈ ਚਾਂਦਨਾ ਗ੍ਰਿਹਿ ਹੋਇ ਅੰਧੇਰੈ ॥੨॥

ānadā gun gāi maṅgal kasamalā miṭi jāhi parērai.੧. sant charan dharau māthai chāndanā grihi hōi andhērai.੨.

 

Please guide me to (gaaey = sing) praise and emulate (gun) virtues of the Almighty; it brings (aanda) bliss and (mangal) joy; and (kasmalaa) evil ideas (mitt-i jaah-i) are effaced and kept (preyrai) away. 1.

When one (dharau) places (charan) feet of (sant) the guru on (maathai) the forehead, there is (chaandna) light in (andheyrai) dark (grih-i) house, i.e. when one follows the guru’s instructions, one becomes aware of Naam and able to see/experience God within. 2.

 

ਸੰਤ ਪ੍ਰਸਾਦਿ ਕਮਲੁ ਬਿਗਸੈ ਗੋਬਿੰਦ ਭਜਉ ਪੇਖਿ ਨੇਰੈ ॥੩॥ ਪ੍ਰਭ ਕ੍ਰਿਪਾ ਤੇ ਸੰਤ ਪਾਏ ਵਾਰਿ ਵਾਰਿ ਨਾਨਕ ਉਹ ਬੇਰੈ ॥੪॥੫॥੧੬॥

sant prasādi kamalu bigasai gōbind bhajau pēkhi nērai.੩. prabh kripā tē sant pāē vāri vāri nānak uh bērai.੪.੫.੧੬.

 

(Kamal-u = lotus) the mind (bigsai) blossoms/is enlightened when I (peykh-i) see God (neyrai = near) with me; I (bhajau) praise and obey God (prasaad-i) with grace/guidance of (sant) the guru.

I (paaey) found (sant) the guru (tey) with (kripa) kindness/grace of (prabh) the Almighty; I (vaar-i vaar-i) ever sacrifice to (uh) that (beyrai) time – whenever I am with the guru, says fifth Nanak. 4. 5. 16.

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਚਰਨ ਸਰਨ ਗੋਪਾਲ ਤੇਰੀ ॥ ਮੋਹ ਮਾਨ ਧੋਹ ਭਰਮ ਰਾਖਿ ਲੀਜੈ ਕਾਟਿ ਬੇਰੀ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. charan saran gōpāl tērī. mōh mān dhōh bharam rākhi lījai kāṭi bērī.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. O (gopaal = sustainer) beneficent Master, I have taken (saran) refuge at (teyri) Your (charan) feet; please (kaatt-i) cut (beyrri) the shackles of the vices of (moh) attachment to the world-play, (maan) self-importance/pride, (dhoh) deceit and (bharam) delusion, and (raakh-i leejai) protect me from them. 1.

(Rahaau) dwell on this and contemplate.

 

ਬੂਡਤ ਸੰਸਾਰ ਸਾਗਰ ॥ ਉਧਰੇ ਹਰਿ ਸਿਮਰਿ ਰਤਨਾਗਰ ॥੧॥

būḍat sasār sāgar. udharē hari simari ratanāgar.੧.

 

Those who (booddat) drowning in (sansaar) the world (saagar) ocean of vices, (udhrey) are saved (simar-i) by invoking and obeying (har-i) the Almighty (ratnaagar = jewel mine) source of virtues. 1.

 

ਸੀਤਲਾ ਹਰਿ ਨਾਮੁ ਤੇਰਾ ॥ ਪੂਰਨੋ ਠਾਕੁਰ ਪ੍ਰਭੁ ਮੇਰਾ ॥੨॥

sītalā hari nāmu tērā. pūranō ṭhākur prabhu mērā.੨.

 

Practice of (teyra) Your Naam/virtues and commands is (seetla) cooling – it saves from the fire of vices, o (har-i) Almighty, (meyra) my (poorno) all-pervasive (tthaakur) Master. 2.

 

ਦੀਨ ਦਰਦ ਨਿਵਾਰਿ ਤਾਰਨ ॥ ਹਰਿ ਕ੍ਰਿਪਾ ਨਿਧਿ ਪਤਿਤ ਉਧਾਰਨ ॥੩॥

dīn darad nivāri tāran. hari kripā nidhi patit udhāran.੩.

 

You (taaran) ferry (deen = poor) the hapless creatures across the world-ocean of vices, and (nivaar-i) rid them of (darad = pain) the suffering; o (har-i) Almighty, You are (kripa = mercy, nidh-i = treasure) kind to (udaaran) lift (patit) the fallen, i.e. protect those who place themselves in Your care. 3.

 

ਕੋਟਿ ਜਨਮ ਦੂਖ ਕਰਿ ਪਾਇਓ ॥ ਸੁਖੀ ਨਾਨਕ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਓ ॥੪॥੬॥੧੭॥

kōṭi janam dūkh kari pāiō. sukhī nānak guri nāmu driṛāiō.੪.੬.੧੭.

 

I (paaio) gets/goes through (kott-i) crores of (janam) births for (kar-i) committing (dookh) faults/transgressions; but becomes (sukhi) at peace, i.e. not subjected to cycles of births and deaths when (gur-i) the guru (drirraaio) creates firm commitment to Naam/Divine virtues and commands – in human birth, says fifth Nanak. 8. 6. 17.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਧਨਿ ਉਹ ਪ੍ਰੀਤਿ ਚਰਨ ਸੰਗਿ ਲਾਗੀ ॥ ਕੋਟਿ ਜਾਪ ਤਾਪ ਸੁਖ ਪਾਏ ਆਇ ਮਿਲੇ ਪੂਰਨ ਬਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. dhani uh prīti charan saṅgi lāgī. kōṭi jāp tāp sukh pāē āi milē pūran baḍabhāgī.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. (Dhan-i) blessed is (ohu) that (preet-i) affection/devotion (laagi) connected (sang-i) with (charan) feet/obedience of the Almighty.

All (sukh) the comforts and (vaddbhaai) the good fortune by which (pooran) the all-pervasive Almighty (aaey) comes and meets, i.e. is found, are attained with obedience to God, for which people perform (kott-i) crores/numerous (jaap) recitations and (taap) austerities. 1.

(Rahaau) dwell on this and contemplate.

 

ਮੋਹਿ ਅਨਾਥੁ ਦਾਸੁ ਜਨੁ ਤੇਰਾ ਅਵਰ ਓਟ ਸਗਲੀ ਮੋਹਿ ਤਿਆਗੀ ॥ ਭੋਰ ਭਰਮ ਕਾਟੇ ਪ੍ਰਭ ਸਿਮਰਤ ਗਿਆਨ ਅੰਜਨ ਮਿਲਿ ਸੋਵਤ ਜਾਗੀ ॥੧॥

mōhi anāthu dāsu janu tērā avar ōṭ sagalī mōhi tiāgī. bhōr bharam kāṭē prabh simarat giān añjan mili sōvat jāgī.੧.

 

(Moh-i) I am (teyra) Your (anaath-u = orphan) poor (daas-u, jan = servant) devotee; (moh-i) I have (tiaagi) forsaken (sagli = all, ott = protection) looking to elsewhere.

(Bhor) the misleading (bharam) doubts are (kaattey = cut) removed from mind (simrat) with remembrance of Naam of (prabh) God; one is (jaagi = awaking) able to see (mil-i) on receiving (anjan) the eye medicine of (giaan = knowledge) enlightenment from of the guru. 1.

 

ਤੂ ਅਥਾਹੁ ਅਤਿ ਬਡੋ ਸੁਆਮੀ ਕ੍ਰਿਪਾ ਸਿੰਧੁ ਪੂਰਨ ਰਤਨਾਗੀ ॥ ਨਾਨਕੁ ਜਾਚਕੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਾਂਗੈ ਮਸਤਕੁ ਆਨਿ ਧਰਿਓ ਪ੍ਰਭ ਪਾਗੀ ॥੨॥੭॥੧੮॥

tū athāhu ati baḍō suāmī kripā sindhu pūran ratanāgī. nānaku jāchaku hari hari nāmu māṅgai masataku āni dhariō prabh pāgī.੨.੭.੧੮.

 

(Too) You are (athaah-u = bottomless) the unfathomable (baddo) great (kripa = kindness, Si’ndh-u = big river/ocean) beneficent (suaami) Master, (pooran = full) profound (ratnaagi = jewel mine) in virtues.

(Jaachak-u = beggar) humble fifth Nanak (maa’ngai) asks for awareness of (har-i = dispels vices) the purifying and (har-i = makes green) revitalizing (naam-u) Divine virtues and commands and has (aan-i = brought) come and (dhario) placed (mastak = forehead) the head (paagi) on feet, i.e. have placed the self in Your care and obedience, o (prabh) Almighty. 2. 7. 18.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਕੁਚਿਲ ਕਠੋਰ ਕਪਟ ਕਾਮੀ ॥ ਜਿਉ ਜਾਨਹਿ ਤਿਉ ਤਾਰਿ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. kuchil kaṭhōr kapaṭ kāmī. jiu jānahi tiu tāri suāmī.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. We are (kuchil = dirty) defiled with vices, (katthor) hard – impervious to guidance – and (kaami) caught in lust; please (taar-i) ferry us across this ocean of vices (tiau) that way (jiau) as You (jaanah-i= know) consider it right – whatever it takes, o (suaami) Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੂ ਸਮਰਥੁ ਸਰਨਿ ਜੋਗੁ ਤੂ ਰਾਖਹਿ ਅਪਨੀ ਕਲ ਧਾਰਿ ॥੧॥

tū samarathu sarani jōgu tū rākhahi apanī kal dhāri.੧.

 

(Too) You are (samrath-u) Omnipotent and (jog-u) capable to provide (saran-i) refuge; You (raakhah-i) protect (dhaar-i) using (apni = own) Your (kal) power. 1.

 

ਜਾਪ ਤਾਪ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਨਾਹੀ ਇਨ ਬਿਧੇ ਛੁਟਕਾਰ ॥ ਗਰਤ ਘੋਰ ਅੰਧ ਤੇ ਕਾਢਹੁ ਪ੍ਰਭ ਨਾਨਕ ਨਦਰਿ ਨਿਹਾਰਿ ॥੨॥੮॥੧੯॥

jāp tāp nēm suchi sañjam nāhī in bidhē chhuṭakār. garat ghōr andh tē kāḍhahu prabh nānak nadari nihāri.੨.੮.੧੯.

 

People perform (jaap) recitations of mantras, (taap) austerities, (such-i) baths at places of pilgrimage and (sanjam) control of senses; but (chhuttkaar) deliverance from vices in life and from rebirth on death is (naahi) not obtained by (in) these (bidhey) methods.

O (prabh) Almighty, please (nihaar-i = cast, nihaar-i = sight of grace) bestow grace to (kaaddhahu) take us out (tey) of (ghor) the terrible (andh) dark (garat) pit, i.e. enable us to overcome vices, supplicates fifth Nanak. 2. 8. 19.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ਘਰੁ ੪      ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

kānaṛā mahalā ੫ gharu ੪        ik‐ōnkār satigur prasādi.

 

Composition of the fifth Guru in Raga Kaanrra (ghar-u 4) to be sung to the fourth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. 1.

 

ਨਾਰਾਇਨ ਨਰਪਤਿ ਨਮਸਕਾਰੈ ॥ ਐਸੇ ਗੁਰ ਕਉ ਬਲਿ ਬਲਿ ਜਾਈਐ ਆਪਿ ਮੁਕਤੁ ਮੋਹਿ ਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥

nārāin narapati namasakārai. aisē gur kau bali bali jāīai āpi mukatu mōhi tārai.੧. rahāu.

 

One who (namskaarai = pays obeisance) lives in obedience to (naaraain) the Almighty; we should (bal-i bal-i jaaeeai = be sacrifice, kau = to) adore and follow (aisey) such a (gur) guru, for he is (aap-i) himself (mukat-u) emancipated – from temptations in the world-play and (taarai = ferries) emancipates (moh-i) me from temptations in life and rebirth on death. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਵਨ ਕਵਨ ਕਵਨ ਗੁਨ ਕਹੀਐ ਅੰਤੁ ਨਹੀ ਕਛੁ ਪਾਰੈ ॥ ਲਾਖ ਲਾਖ ਲਾਖ ਕਈ ਕੋਰੈ ਕੋ ਹੈ ਐਸੋ ਬੀਚਾਰੈ ॥੧॥

kavan kavan kavan gun kahīai antu nahī kachhu pārai. lākh lākh lākh kaī kōrai kō hai aisōbīchārai.੧.

 

(Kavan kavan kavan) which all (gun) virtues of the guru can we (kaheeai) talk of, they do not have (ant-u) end and (paarai) far end, i.e. are beyond count.

There (hai) is (ko) some rare person amongst (kaee) many (laakh laakh laakh) lakhs and (korai) crores who (beechaarai) thinks (aiso) this way. 1.

 

Page 1302

 

ਬਿਸਮ ਬਿਸਮ ਬਿਸਮ ਹੀ ਭਈ ਹੈ ਲਾਲ ਗੁਲਾਲ ਰੰਗਾਰੈ ॥ ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਰਸੁ ਆਈ ਹੈ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਰੈ ॥੨॥੧॥੨੦॥

bisam bisam bisam hī bhaī hai lāl gulāl raṅgārai. kahu nānak santan rasu āī hai jiu chākhi gūṅgā musakārai ੨.੧.੨੦

 

The mankind (bhaee hai) is (bisam bisam bisam) fascinated seeing (rangaarai) plays of (laal) the Beloved Almighty, (gulaal = flower of red colour) the epitome of love.

(Santan) the saints (aaee hai = comes, ras-u = taste) relish living by Naam of the Almighty (jiau) like, (goongaa) a dumb person shows pleasure when s/he (muskaarai) smiles (chaakh-i = tasting) on eating something delicious, says fifth Nanak. 2. 1. 20.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਨ ਜਾਨੀ ਸੰਤਨ ਪ੍ਰਭ ਬਿਨੁ ਆਨ ॥ ਊਚ ਨੀਚ ਸਭ ਪੇਖਿ ਸਮਾਨੋ ਮੁਖਿ ਬਕਨੋ ਮਨਿ ਮਾਨ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. n jānī santan prabh binu ān. ūch nīch sabh pēkhi samānō mukhi bakanō mani mān.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. (Santan = saints) the devotees (jaani = known) recognize no (aan) other authority (bin-u) except (prabh) the Almighty.

They (peykh-i) see God present (samaanao) equally in (ooch) the high and (neech) the low; they (bakno = say) recount Naam/Divine virtues and commands and (maan = accept/believe) have faith (man-i) in mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਘਟਿ ਘਟਿ ਪੂਰਿ ਰਹੇ ਸੁਖ ਸਾਗਰ ਭੈ ਭੰਜਨ ਮੇਰੇ ਪ੍ਰਾਨ ॥ ਮਨਹਿ ਪ੍ਰਗਾਸੁ ਭਇਓ ਭ੍ਰਮੁ ਨਾਸਿਓ ਮੰਤ੍ਰੁ ਦੀਓ ਗੁਰ ਕਾਨ ॥੧॥

ghaṭi ghaṭi pūri rahē sukh sāgar bhai bhañjan mērē prān. manahi pragāsu bhaiō bhramu nāsiō mantru dīō gur kān.੧.

 

The Almighty (saagar = ocean) treasure/source of (sukh) peace/comfort (poor-i rahey) is present (ghatt-i ghatt-i) everyone; the Almighty (bhanjan) destroyer of (bhai) fear is (meyrey) my (praan) life.

(Pragaas-u) enlightenment (bhaio = happens) comes (manah-i) to the mind and (bharam-u) delusion (naasio = ran away) ends when (gur) the guru (deeo) gives (mantr-u) instruction in (kaan) ears. 1.

 

ਕਰਤ ਰਹੇ ਕ੍ਰਤਗ੍ਯ੍ਯ ਕਰੁਣਾ ਮੈ ਅੰਤਰਜਾਮੀ ਿਗ੍ਯ੍ਯਾਨ ॥ ਆਠ ਪਹਰ ਨਾਨਕ ਜਸੁ ਗਾਵੈ ਮਾਂਗਨ ਕਉ ਹਰਿ ਦਾਨ ॥੨॥੨॥੨੧॥

karat rahē kratagyy karuṇā mai antarajāmīigyyān. āṭh pahar nānak jasu gāvai māṅgan kau hari dān.੨.੨.੨੧.

 

They have (gyaan) awareness that the (kratagya) doer (karuna mai) compassionate Almighty (karat rahey) acts through the creatures and (antarjaami) knows all minds.

Fifth Nanak, the seeker, (gaavai) praises and emulates (jas-u = glory) virtues of the Almighty (aatth = eight x pahar = three hours) round the clock, (kau) to (maangan) ask (har-i) the Almighty as (daan) alms, i.e. wishes to be aware of Naam of the Almighty in every thought, word and deed. 2. 2. 21.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਕਹਨ ਕਹਾਵਨ ਕਉ ਕਈ ਕੇਤੈ ॥ ਐਸੋ ਜਨੁ ਬਿਰਲੋ ਹੈ ਸੇਵਕੁ ਜੋ ਤਤ ਜੋਗ ਕਉ ਬੇਤੈ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. kahan kahāvan kau kaī kētai. aisō janu biralō hai sēvaku jō tat jōg kau bētai.੧. Godspeed

rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. There are (keytai) any number of those who (kahan) call themselves or (kahaavan) are called knowledgeable about God.

But there is some (birlo) rare (aiso) such (jan-u = servant, seyvak-u = servant) humble seeker (jo) who (beytai) knows (tat-u) the essence, i.e. need for obedience, to attain (jog) union with the Almighty. 1

(Rahaau) dwell on this and contemplate.

 

ਦੁਖੁ ਨਾਹੀ ਸਭੁ ਸੁਖੁ ਹੀ ਹੈ ਰੇ ਏਕੈ ਏਕੀ ਨੇਤੈ ॥ ਬੁਰਾ ਨਹੀ ਸਭੁ ਭਲਾ ਹੀ ਹੈ ਰੇ ਹਾਰ ਨਹੀ ਸਭ ਜੇਤੈ ॥੧॥

dukhu nāhī sabhu sukhu hī hai rē ēkai ēkī nētai. burā nahī sabhu bhalā hī hai rē hār nahī sabh jētai.੧.

 

For him/her, there is no (dukh-u) pain, it is (hi) only (sukh-u) comfort/peace, (rey) o people; s/he sees (eykai eyki) only the One Almighty (neytai) with the eyes, i.e. sees God everywhere and in everyone.

There is nothing (buraa) bad, (sabh-u) everything that happens (hai) is (bhalaa) good; there is no (haar) defeat, (sabh) all (jeytai) victory – this is the state of one who has faith in God. 1.

 

ਸੋਗੁ ਨਾਹੀ ਸਦਾ ਹਰਖੀ ਹੈ ਰੇ ਛੋਡਿ ਨਾਹੀ ਕਿਛੁ ਲੇਤੈ ॥ ਕਹੁ ਨਾਨਕ ਜਨੁ ਹਰਿ ਹਰਿ ਹਰਿ ਹੈ ਕਤ ਆਵੈ ਕਤ ਰਮਤੈ ॥੨॥੩॥੨੨॥

sōgu nāhī sadā harakhī hai rē chhōḍi nāhī kichhu lētai. kahu nānak janu hari hari hari hai kat āvai kat ramatai.੨.੩.੨੨.

 

There (naahi) no (sog-u) sorrow for one having faith in God; s/he is (sadaa) ever (harkhi) joyous; s/he does not (chhodd-i) leave this state to (leytai) take (kichh-u) anything else, i.e. living in faith/submitting to God’s will, is the most sublime joy.

(Kahu) say o fifth Nanak: (Jan-u) the devotee sees (har-i har-i har-i = God – thrice) God ever present in all three regions – space, water, land –, i.e. everywhere and (aavai) comes from (kat = where?) from nowhere and (ramtai) goes nowhere. 2. 3. 22.

 

 

 

 

SGGS pp 1298-1300, Kaanrra M: 5, Shabads 1-11.

 

ਕਾਨੜਾ ਮਹਲਾ ੫ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

kānṛā mhlā ੫ ghru ੨     ik‐ōnkār stigur prsādi.

 

Composition of the fifth Guru in Raga Kaanrra (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/guidance. 1.

 

ਗਾਈਐ ਗੁਣ ਗੋਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ ਦੁਖ ਬਿਦਾਰਨ ਸੁਖਦਾਤੇ ਸਤਿਗੁਰ ਜਾ ਕਉ ਭੇਟਤ ਹੋਇ ਸਗਲ ਸਿਧਿ ॥੧॥ ਰਹਾਉ ॥

gāīai guṇ gōpāl kripā nidhi. dukh bidāran sukhadātē satigur jā kau bhēṭat hōi sagal sidhi.੧. rahāu.

 

We should (gaaeeai = sing) praise and emulate (gun) virtues of (kripa = kindness, nidh-i = treasure of) the very benevolent Almighty (gopaal) Sustainor.

Let us do it under guidance of (satigur) the true guru – who (bidaaran) destroys (dukh) distress and (sukhdaatey) gives/imparts peace/comfort, and on (bheyttat) finding and following (ja kau) whom (sagal) everything (hoey) is (sidh-i = success) accomplished.

(Rahaau) dwell on this and contemplate.

 

ਸਿਮਰਤ ਨਾਮੁ ਮਨਹਿ ਸਾਧਾਰੈ ॥ ਕੋਟਿ ਪਰਾਧੀ ਖਿਨ ਮਹਿ ਤਾਰੈ ॥੧॥

simarat nāmu manahi sādhārai. kōṭi parādhī khin mahi tārai. 1.

 

(Simrat) remembrance of (naam-u) Divine virtues and commands makes (manah-i) the mind (saadhaarai = supported) steady; practice of Naam (taarai) ferries (kott-i) crores of (praadhi = guilty) transgressors, i.e. frees them from vices, (mah-i) in (khin) a moment – when they get awareness of Naam. 1.

 

ਜਾ ਕਉ ਚੀਤਿ ਆਵੈ ਗੁਰੁ ਅਪਨਾ ॥ ਤਾ ਕਉ ਦੂਖੁ ਨਹੀ ਤਿਲੁ ਸੁਪਨਾ ॥੨॥

jā kau chīti āvai guru apanā. tā kau dūkhu nahī tilu supanā. 2.

 

One (ja kau) by whom guidance of (apna = own) his/her (gur-u) guru (aavai = comes) is kept (cheet-i) to mind; (ta kau = for that) s/he does not suffer (til-u = sesame seed) a bit of (dookh) grief even in (supna) a dream – since s/he shuns transgressions. 2.

 

ਜਾ ਕਉ ਸਤਿਗੁਰੁ ਅਪਨਾ ਰਾਖੈ ॥ ਸੋ ਜਨੁ ਹਰਿ ਰਸੁ ਰਸਨਾ ਚਾਖੈ ॥੩॥

jā kau satiguru apanā rākhai. sō janu hari rasu rasanā chākhai. 3.

 

One (ja kau) whom (apna = own) his/her (satigur) true guru (raakhai = protects) guides; (so) that (jan-u) person (chaakhai) tastes (har-i) the Divine (ras-u) elixir with (rasna) the tongue, i.e. likes to lives by Naam. 3.

 

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਕੀਨੀ ਮਇਆ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲ ਭਇਆ ॥੪॥੧॥

kahu nānak guri kīnī maiā. halati palati mukh ūjal bhaiā. 4. 1.

 

(Kahu) says fifth Nanak: One on whom (gur-i) the guru (keeni) bestows (maiaa) kindness, i.e. is kind to guide; his/her (mukh) face (bhaiaa) is found (oojal) clean (halat-i) here and (palat-i) in the hereafter, i.e. no faults are found with him/her. 4. 1.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਆਰਾਧਉ ਤੁਝਹਿ ਸੁਆਮੀ ਅਪਨੇ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਾਸਿ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਜਪਨੇ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. ārādhau tujhahi suāmī apanē. ūṭhat baiṭhat sōvat jāgat sāsi sāsi sāsi hari japanē.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. I (aaraadhau) invoke (tujhah-i) You, (apney = own) my (suaami) Master.

(Ootthat) standing, (baitthat) sitting, (sovat) asleep or (jaagat) awake I (japney) keep in mind and obey (saas-i saas-i saas-i = with breath – thrice) all the time in thought word and deed. 1.

(Rahaau) dwell on this and contemplate.

 

ਤਾ ਕੈ ਹਿਰਦੈ ਬਸਿਓ ਨਾਮੁ ॥ ਜਾ ਕਉ ਸੁਆਮੀ ਕੀਨੋ ਦਾਨੁ ॥੧॥

tā kai hiradai basiō nāmu. jā kau suāmī kīnō dānu.੧.

 

(Naam-u) Divine virtues and commands (basio = abide) remain (hirdai) in mind (kai) of (ta) that person; (kau) to (ja) whom (suaami) the Master (keeno = gives, daan-u = alms) is kind to motivate. 1.

 

ਤਾ ਕੈ ਹਿਰਦੈ ਆਈ ਸਾਂਤਿ ॥ ਠਾਕੁਰ ਭੇਟੇ ਗੁਰ ਬਚਨਾਂਤਿ ॥੨॥

tā kai hiradai āī sānti. ṭhākur bhēṭē gur bachanānti.੨.

 

(Saant-i/shaa’nt-i) peace (aaee = comes) is experienced in (hirdai) the mind (kai) of (ta) that person; by (bhettey) finding (tthaakur) the Master (bachnaa’nt-i = with words) with guidance of (gur) the guru. 2.

 

ਸਰਬ ਕਲਾ ਸੋਈ ਪਰਬੀਨ ॥ ਨਾਮ ਮੰਤ੍ਰੁ ਜਾ ਕਉ ਗੁਰਿ ਦੀਨ ॥੩॥

sarab kalā sōī parabīn. nām mantru jā kau guri dīn.੩.

 

(Soee) that person is (parbeen) proficient in (sarab) all (kalaa) skills; (kau) to (ja) whom (gur-i) the guru gives – awareness of Naam – (mantr) the formula/instructions on how to lead life. 3.

 

ਕਹੁ ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਜਾਉ ॥ ਕਲਿਜੁਗ ਮਹਿ ਪਾਇਆ ਜਿਨਿ ਨਾਉ ॥੪॥੨॥

kahu nānak tā kai bali jāu. kalijug mahi pāiā jini nāu.੪.੨.

 

Says fifth Nanak: I (bal-i jaau = am sacrifice, kai = to) adore (ta kai) that person; (jin-i) who (paaiaa = obtained) has awareness of, and lives by (naau) Naam (mah-i) in (kal-ijug) the age of conflicts/duality. 4. 2.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਕੀਰਤਿ ਪ੍ਰਭ ਕੀ ਗਾਉ ਮੇਰੀ ਰਸਨਾਂ ॥ ਅਨਿਕ ਬਾਰ ਕਰਿ ਬੰਦਨ ਸੰਤਨ ਊਹਾਂ ਚਰਨ ਗੋਬਿੰਦ ਜੀ ਕੇ ਬਸਨਾ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. kīrati prabh kī gāu mērī rasanāṃ. anik bār kari bandan santan ūhāṃ charan gōbind jī kē basanā.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. O (meyri) my (rasna’n) tongue, (gaau = sing) praise and emulate (keerat-i = praises) virtues (ki) of (prabh) the Almighty.

(Kar-i = do) pay (bandan) obeisance to, and follow the example of, (santan = saints) devotees of God; (charan) feet of (ji) the revered (gobind) Master of the world (basna) abide (oohaa’n) there, i.e. they remember and live by commands of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਦੁਆਰੁ ਨ ਪਾਵਉ ॥ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤ ਹਰਿ ਹਰਿ ਧਿਆਵਉ ॥੧॥

anik bhānti kari duāru n pāvau. hōi kripālu t hari hari dhiāvau.੧

 

I have tried (kar-i) performing rituals/worships of (anik) numerous (bhaa’nt-i) types but cannot (paavau) find (duaar) abode of the Almighty within.

I have understood that when the Almighty (hoey) is (kripaal) kind, (ta) then I shall (dhiaavau) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam or Divine virtues and commands – for that is the way to find God within. 1.

 

ਕੋਟਿ ਕਰਮ ਕਰਿ ਦੇਹ ਨ ਸੋਧਾ ॥ ਸਾਧਸੰਗਤਿ ਮਹਿ ਮਨੁ ਪਰਬੋਧਾ ॥੨॥

kōṭi karam kari dēh n sōdhā. sādhasaṅgati mahi manu parabōdhā.੨.

 

(Deyh = body) the body/mind is not (sodha) purified of vices (kar-i) by performing (koott-i) crores of (karam) actions/rituals/worships. (Man-i) the mind (pabodhaa) learns (mah-i) in (Saadhsangat-i) in company/with guidance of the guru, in holy congregation – where virtues and commands of the Almighty are learnt to practice – to shun vices. 2.

 

ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ਬਹੁ ਰੰਗ ਮਾਇਆ ॥ ਨਾਮੁ ਲੈਤ ਸਰਬ ਸੁਖ ਪਾਇਆ ॥੩॥

trisan n būjhī bahu raṅg māiā. nāmu lait sarab sukh pāiā.੩.

 

The fire of (trisan/trisna) desires is not (boojhi) quenched/satisfied by (maaiaa) the world-play of (bahu) numerous (rang) pleasures. It is by (lait = taking) uttering and practicing Naam that (sarab = all) complete (sukh = comforts) peace is attained.

 

ਪਾਰਬ੍ਰਹਮ ਜਬ ਭਏ ਦਇਆਲ ॥ ਕਹੁ ਨਾਨਕ ਤਉ ਛੂਟੇ ਜੰਜਾਲ ॥੪॥੩॥

pārabraham jab bhaē daiāl. kahu nānak tau chhūṭē jañjāl.੪.੩.

 

(Jab) when (paarbrahm) the Supreme Being (bhaey) is (daiaal) kind – to enable reciving the guru’s guidance; (tau) then (janjaal) entanglements are (chhuttey) rid, i.e. one overcomes vices in the world-play, says fifth Nanak. 4. 3.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਐਸੀ ਮਾਂਗੁ ਗੋਬਿਦ ਤੇ ॥ ਟਹਲ ਸੰਤਨ ਕੀ ਸੰਗੁ ਸਾਧੂ ਕਾ ਹਰਿ ਨਾਮਾਂ ਜਪਿ ਪਰਮ ਗਤੇ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. aisī māṅgu gōbid tē. ṭahal santan kī saṅgu sādhū kā hari nāmāṃ japi param gatē.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. (Maa’ng-i) ask for (aisi = such) this benediction (tey) from the Almighty (gobid/gobind) Master of the world. (Sang-u) company/guidance (ka) of (saadhoo) the guru, (ttahl) service of (santan = saints) the holy congregation and (jap-i) remembrance and practice of (naamaa’n) Naam/virtues and commands of (har-i) the Almighty to attain (param) the supreme (gatey) state – focus on God while and freedom from  temptations

(Rahaau) dwell on this and contemplate.

 

ਪੂਜਾ ਚਰਨਾ ਠਾਕੁਰ ਸਰਨਾ ॥ ਸੋਈ ਕੁਸਲੁ ਜੁ ਪ੍ਰਭ ਜੀਉ ਕਰਨਾ ॥੧॥

pūjā charanā ṭhākur saranā. sōī kusalu ju prabh jīu karanā.੧.

 

And to be (sarna = sanctuary) in care and obedience of (ttaakur) the Master, and (pooja) worship of God’s (charna) feet, i.e. remaining engaged in obedience to God. And to consider (soee) that (j-u) whatever (jeeo) the revered (prabh) Almighty does, to be (kusal-u) happiness, i.e. to be happy with Divine will. 1.

 

ਸਫਲ ਹੋਤ ਇਹ ਦੁਰਲਭ ਦੇਹੀ ॥ ਜਾ ਕਉ ਸਤਿਗੁਰੁ ਮਇਆ ਕਰੇਹੀ ॥੨॥

saphal hōt ih duralabh dēhī. jā kau satiguru maiā karēhī.੨.

 

But (ih) this (durlabh) hard-to-get (deyhi = body) human birth is (saphal) successful, i.e. only that person overcomes temptations and finds God; (kau) to (ja) whom (satigur-u) the true guru (kareyhi = bestows, maiaa = kindness) is kind – to guide. 2.

 

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ਅਗਿਆਨ ਭਰਮੁ ਬਿਨਸੈ ਦੁਖ ਡੇਰਾ ॥ ਜਾ ਕੈ ਹ੍ਰਿਦੈ ਬਸਹਿ ਗੁਰ ਪੈਰਾ ॥੩॥

agiān bharamu binasai dukh ḍērā. jā kai hridai basahi gur pairā.੩.

 

(Agiaan) ignorance, (bharam-u) delusion and (ddeyra = abode) presence of (dukh) distress (binsai = destroyed) leave one; in (ja kai) whose (hridai) mind (paira) feet of (gur) the guru (basah-i) dwell, i.e. who places the self under the guru’s guidance. 3.

 

ਸਾਧਸੰਗਿ ਰੰਗਿ ਪ੍ਰਭੁ ਧਿਆਇਆ ॥ ਕਹੁ ਨਾਨਕ ਤਿਨਿ ਪੂਰਾ ਪਾਇਆ ॥੪॥੪॥

sādhasaṅgi raṅgi prabhu dhiāiā. kahu nānak tini pūrā pāiā.੪.੪.

 

One who (rang-i) lovingly (dhiaiaa) invokes and obeys (prabh-u) the Almighty (saadhsang-i) in company/with guidance of the guru in the holy congregation; (tin-i) that person (paaiaa) finds (poora = complete) the Almighty, (kahu) says fifth Nanak. 4. 4.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਭਗਤਿ ਭਗਤਨ ਹੂੰ ਬਨਿ ਆਈ ॥ ਤਨ ਮਨ ਗਲਤ ਭਏ ਠਾਕੁਰ ਸਿਉ ਆਪਨ ਲੀਏ ਮਿਲਾਈ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. bhagati bhagatan hūṃ bani āī. tan man galat bhaē ṭhākur siu āpan līē milāī.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. (Bhagat-i) being a devotee (ban-i aaee) befits (bhagtan) the devotees (hoo’n) alone, i.e. only those with love for God, live by Naam or Divine virtues and commands. They (bhaey) remain (galat/galtaan) absorbed (siau) with (tthaakur) the Master, who (leeay milaaee) connects with (aapan) IT-self – through remembrance. 1.

(Rahaau) dwell on this and contemplate.

 

ਗਾਵਨਹਾਰੀ ਗਾਵੈ ਗੀਤ ॥ ਤੇ ਉਧਰੇ ਬਸੇ ਜਿਹ ਚੀਤ ॥੧॥

gāvanahārī gāvai gīt. tē udharē basē jih chīt.੧.

 

(Gaavanhaari) singers, i.e. mankind sings praises of God as just (geet) songs/music. But only (tey) they (udhrey) are saved from temptations – and find God within (jih) in whose (cheet) mind God (basey = abides) is remembered, i.e. who live by Naam or Divine virtues and commands. 1.

 

ਪੇਖੇ ਬਿੰਜਨ ਪਰੋਸਨਹਾਰੈ ॥ ਜਿਹ ਭੋਜਨੁ ਕੀਨੋ ਤੇ ਤ੍ਰਿਪਤਾਰੈ ॥੨॥

pēkhē biñjan parōsanahārai. jih bhōjanu kīnō tē tripatārai.੨.

 

It is like (prosanhaarai) the food-server (peykhey) sees (binjan) the food; but (tey = that) one (jih) who (keeno = do) eats (bhojan-u) the food (triptaarai) is satiated. 2.

 

ਅਨਿਕ ਸ੍ਵਾਂਗ ਕਾਛੇ ਭੇਖਧਾਰੀ ॥ ਜੈਸੋ ਸਾ ਤੈਸੋ ਦ੍ਰਿਸਟਾਰੀ ॥੩॥

anik svāṅg kāchhē bhēkhadhārī. jaisō sā taisō drisaṭārī.੩.

 

(Bheykhdhaari = wearer of garbs) an actor (kaachai) adorns the self with, i.e. plays, (anik) numerous (savaang) roles; but is later (dristtaari) seen (taiso) that way (jaiso) as s/he really is. 3.

 

ਕਹਨ ਕਹਾਵਨ ਸਗਲ ਜੰਜਾਰ ॥ ਨਾਨਕ ਦਾਸ ਸਚੁ ਕਰਣੀ ਸਾਰ ॥੪॥੫॥

kahan kahāvan sagal jañjār. nānak dās sachu karaṇī sār.੪.੫.

 

(Sagal) all things done (kahn kahaavan) to be known in some way are (janjaar/janjaal) entanglements – they cause one to present the self artificially; but (sach-u) truthful (karni) conduct of  (daas = servants) God’s devotees is (saar) sublime way of life, says fifth Nanak. 4. 5.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਤੇਰੋ ਜਨੁ ਹਰਿ ਜਸੁ ਸੁਨਤ ਉਮਾਹਿਓ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. tērō janu hari jasu sunat umāhiō.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra.  (Teyro) Your (jan-u = servant) devotee is (umaahio) enthused (sunat) listening to (jas-u = glory) virtues of You (har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਨਹਿ ਪ੍ਰਗਾਸੁ ਪੇਖਿ ਪ੍ਰਭ ਕੀ ਸੋਭਾ ਜਤ ਕਤ ਪੇਖਉ ਆਹਿਓ ॥੧॥

manahi pragāsu pēkhi prabh kī sōbhā jat kat pēkhau āhiō.੧.

 

(Peykh-i) seeing (sobha) glory of (prabh) the Almighty has brought (pragaas-u) enlightenment (manah-i) to the mind; (jat kat) wherever I (peykhau) look, I find God (aahio = is) present. 1.

 

ਸਭ ਤੇ ਪਰੈ ਪਰੈ ਤੇ ਊਚਾ ਗਹਿਰ ਗੰਭੀਰ ਅਥਾਹਿਓ ॥੨॥ ਓਤਿ ਪੋਤਿ ਮਿਲਿਓ ਭਗਤਨ ਕਉ ਜਨ ਸਿਉ ਪਰਦਾ ਲਾਹਿਓ ॥੩॥

sabh tē parai parai tē ūchā gahir gambhīr athāhiō.੨. ōti pōti miliō bhagatan kau jan siu paradā lāhiō.੩.

 

God is (parai) beyond (sabh tey) all and (oochaa) higher (tey) than (parai) the farthest, i.e. is Infinite, (gahar) deep in virtues, (gambheer) profound and (athaahio = bottomless) Unfathomable. 2.

God is (milio = mixed) present is present in everyone like (ot-i) warp and (pot-i) woof/weft – in a woven fabric – (kau) with (bhagtan) the devotees (laahio) removing (pardaa) curtain of other ideas (sio) from (jan) the devotees. 3.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਗਾਵੈ ਗੁਣ ਨਾਨਕ ਸਹਜ ਸਮਾਧਿ ਸਮਾਹਿਓ ॥੪॥੬॥

gur prasādi gāvai guṇ nānak sahaj samādhi samāhiō.੪.੬.

 

A devotee (gaavai = sings) praises and emulates Divine virtues (prasaad-i) with grace/guidance of (gur) the guru and (samaahio) remains in (sahj = natural) steadfast (samaadh-i = deep meditation) focus on God, says fifth Nanak. 4. 6.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਸੰਤਨ ਪਹਿ ਆਪਿ ਉਧਾਰਨ ਆਇਓ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. santan pahi āpi udhāran āiō.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. One who (aaio) comes (pah-i) to (santan) the guru to (udhaaran) save (aap-i) the self from vices in life and from rebirth on death. 1.

(Rahaau) dwell on this and contemplate.

 

ਦਰਸਨ ਭੇਟਤ ਹੋਤ ਪੁਨੀਤਾ ਹਰਿ ਹਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਓ ॥੧॥ ਕਾਟੇ ਰੋਗ ਭਏ ਮਨ ਨਿਰਮਲ ਹਰਿ ਹਰਿ ਅਉਖਧੁ ਖਾਇਓ ॥੨॥

darasan bhēṭat hōt punītā hari hari mantru driṛāiō.੧. kāṭē rōg bhaē man niramal hari hari aukhadhu khāiō.੨.

 

S/he (hot) is (puneeta) purified of vices on (bheyttat) seeing (darsan) sight, i.e. following example of the guru, who (drirraaio) creates firm commitment to (mantr-u = mantra) formula of complying with Naam of (har-i har-i) the Almighty. 1.

(Rog) maladies/vices are (kaattey = cut) removed and (man) the mind (bhaey) becomes (nirmal) purified (khaaio = eating) by taking (aukhadh-u) medicine of living by Naam of (har-i har-i) the Almighty. 2.

 

ਅਸਥਿਤ ਭਏ ਬਸੇ ਸੁਖ ਥਾਨਾ ਬਹੁਰਿ ਨ ਕਤਹੂ ਧਾਇਓ ॥੩॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਤਰੇ ਕੁਲ ਲੋਗਾ ਨਾਨਕ ਲਿਪਤ ਨ ਮਾਇਓ ॥੪॥੭॥

asathit bhaē basē sukh thānā bahuri n katahū dhāiō.੩. sant prasādi tarē kul lōgā nānak lipat n māiō.੪.੭.

 

One (bhaey) becomes (asthit) steady of mind and (basey) dwells at (sukh) comfortable (thaana) place, i.e. remains at peace, and does not (dhaaio) run (katahoo) anywhere else – gives up other ideas.

(Prasaad-i) with grace/guidance of (gur) the guru, (kul) lineages of (loga) people (tarey = swim) get across the world-ocean, by not (lipat) being touched by (maaiaa) temptations in the world-play, says fifth Nanak. 4. 7.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. bisari gaī sabh tāti parāī. jab tē sādhasaṅgati mōhi pāī.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. I (visar gaee = forgotten) have given up (sabh) all (taat-i = burning, jealousy) antagonism for (praaee) others; (jab tey) since I (paaaee) found (saadhsangat-i) the guru’s company/guidance in holy congregation. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥

nā kō bairī nahī bigānā sagal saṅgi ham kau bani āī.੧.

 

There is (na ko = not any) none (bairi) enemy or (bigaanaa) alien; (kau = for, ham = me) I (ban-i aaee) get along (sio) with (sagal) all.1.

 

ਜੋ ਪ੍ਰਭ ਕੀਨੋ ਸੋ ਭਲ ਮਾਨਿਓ ਏਹ ਸੁਮਤਿ ਸਾਧੂ ਤੇ ਪਾਈ ॥੨॥

jō prabh kīnō sō bhal māniō ēh sumati sādhū tē pāī.੨.

 

(Jo) whatever (prabh) God (keeno) does, I (maanio) accept (so) that as (bhal) good; I (paaee) received (eyh) this (sumat-i) wise counsel (tey) from (saadhoo) the guru. 2.

 

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥

sabh mahi ravi rahiā prabhu ēkai pēkhi pēkhi nānak bigasāī.੩.੮.

 

I (bigsaaee) am happy (peykh-i peykh-i) to see (eykai = one) the same One (prabh-u) Almighty (ravi rahiaa) is present (mah-i) in (sabh) all, says fifth Nanak. 3. 8.

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਠਾਕੁਰ ਜੀਉ ਤੁਹਾਰੋ ਪਰਨਾ ॥ ਮਾਨੁ ਮਹਤੁ ਤੁਮ੍ਹ੍ਹਾਰੈ ਊਪਰਿ ਤੁਮ੍ਹ੍ਹਰੀ ਓਟ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸਰਨਾ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. ṭhākur jīu tuhārō paranā. mānu mahatu tumhhārai ūpari tumhharī ōṭ tumhhārī saranā.੧. rahāu.

 

Composition of the fifth Guru in Raga Kaanrra. O (jeeo) revered (tthaakur) Master, I (parna = support) place myself in (tuhaaro) Your care; I take (maan-u) pride (oopar-i) on (tumhaarai) You as my Master; and have placed myself under (tumhri) Your (oott) protection and (tumhaari) Your (sarna) care and obedience. 1.

(Rahaau) dwell on this and contemplate.

 

ਤੁਮ੍ਹ੍ਹਰੀ ਆਸ ਭਰੋਸਾ ਤੁਮ੍ਹ੍ਹਰਾ ਤੁਮਰਾ ਨਾਮੁ ਰਿਦੈ ਲੈ ਧਰਨਾ ॥ ਤੁਮਰੋ ਬਲੁ  ਤੁਮ ਸੰਗਿ ਸੁਹੇਲੇ ਜੋ ਜੋ ਕਹਹੁ ਸੋਈ ਸੋਈ ਕਰਨਾ ॥੧॥

tumhharī ās bharōsā tumhharā tumarā nāmu ridai lai dharanā. tumarō balu  tum saṅgi suhēlē jō jō kahahu sōī sōī karanā.੧.

 

I have (aas) hope (tumhri = your) on You and (bharosa) confidence (tumhraa = your) in You; I (lai dharna) keep (tumra) Your Naam/virtues and commands (ridai) in mind – as guide.

I rely on (tumro) Your (bal-u) strength, I am (suheley) comfortable (sang-i) with (tum) You; I (karna) do (soee soee) all that (jo jo) whatever You (kahau) tell, i.e. I act as You motivate from within. 1.

 

ਤੁਮਰੀ ਦਇਆ ਮਇਆ ਸੁਖੁ ਪਾਵਉ ਹੋਹੁ ਕ੍ਰਿਪਾਲ ਤ ਭਉਜਲੁ ਤਰਨਾ ॥ ਅਭੈ ਦਾਨੁ ਨਾਮੁ ਹਰਿ ਪਾਇਓ ਸਿਰੁ ਡਾਰਿਓ ਨਾਨਕ ਸੰਤ ਚਰਨਾ ॥੨॥੯॥

tumarī daiā maiā sukhu pāvau hōhu kripāl t bhaujalu taranā. abhai dānu nāmu hari pāiō siru ḍāriō nānak sant charanā.੨.੯.

 

I (paavau) experience (sukh) comfort, i.e. am at peace, because of (tumri) Your (daiaa) compassion and (maiaa) kindness; I can (tarna) get across (bhaujal-u/bhavjal) the world-ocean if You (hovhu) are (kripaal) kind – to enable.

I (paaio) received (daanu = alms) the gift of awareness of Naam/virtues and commands of (har-i) the Almighty which has made me (abhai) fearless, i.e. I have no apprehensions of what will happen to me, since I (ddaario) placed my (sir-u) head at (charna) feet, i.e. in obedience of (sant) the guru. 2. 9.

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਸਾਧ ਸਰਨਿ ਚਰਨ ਚਿਤੁ ਲਾਇਆ ॥ ਸੁਪਨ ਕੀ ਬਾਤ ਸੁਨੀ ਪੇਖੀ ਸੁਪਨਾ ਨਾਮ ਮੰਤ੍ਰੁ ਸਤਿਗੁਰੂ ਦ੍ਰਿੜਾਇਆ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. sādh sarani charan chitu lāiā. supan kī bāt sunī pēkhī supanā nām mantru satigurū driṛāiā.੧. rahāu.

 

Composition of the fifth Guru in Raaga Kaanrra. I placed myself (saran-i = sanctuary) in care of (saadh) the guru, and with his guidance, (laaiaa) applied my (chit-u) mind on being at (charan) feet of the Almighty, i.e. living by Naam/Divine virtues and commands. I had (suni) heard (baat) talk of the world-play being like (supan) a dream; but (peykhi) have seen it as (supna = dream) transitory, since (satiguru) the true guru (drirraaiaa) gave firm understanding of (mantra) formula/compliance of Naam. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਹ ਤ੍ਰਿਪਤਾਨੋ ਰਾਜ ਜੋਬਨਿ ਧਨਿ ਬਹੁਰਿ ਬਹੁਰਿ ਫਿਰਿ ਧਾਇਆ ॥ ਸੁਖੁ ਪਾਇਆ ਤ੍ਰਿਸਨਾ ਸਭ ਬੁਝੀ ਹੈ ਸਾਂਤਿ ਪਾਈ ਗੁਨ ਗਾਇਆ ॥੧॥

nah tripatānō rāj jōbani dhani bahuri bahuri phiri dhāiā. sukhu pāiā trisanā sabh bujhī hai sānti pāī gun gāiā.੧.

 

The human being is (nah) not (triptaano) satisfied with his/her existing (raaj = rule) authority, (joban-i = youth) physical strength/beauty and (dhan-i) wealth; s/he (dhaaiaa) runs after them (bahur-i bahur-i) again and again – to have more than others.

The fire of (trisna) craving for (sabh) all things is (bujhi) quenched and (saa’nt-i) peace (paaee) attained (gaaiaa = singing) by praising and emulating (gun) Divine virtues. 1.

 

ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਕੀ ਨਿਆਈ ਭ੍ਰਮਿ ਮੋਹਿ ਬਿਆਪਿਓ ਮਾਇਆ ॥ ਸਾਧਸੰਗਿ ਜਮ ਜੇਵਰੀ ਕਾਟੀ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇਆ ॥੨॥੧੦॥

binu būjhē pasū kī niāī bhrami mōhi biāpiō māiā. sādhasaṅgi jam jēvarī kāṭī nānak sahaji samāiā.੨.੧੦.

 

The human being is (ki niaaee) like (pasoo) an animal (bin-u) without (boojhey) understanding Naam; and (biaapio) afflicted (bhram-i) by delusion caused by (moh-i) allurements of (maaiaa) the world-play.

(Saadhsang-i) the guru’s company/guidance (kaati = cut) obviates (jeyvri = rope) the noose of (jam) Divine justice, i.e. being caught in vices ends, and one remains (sahj-i) steadfastly (samaaiaa) absorbed in living by Naam, says fifth Nanak. 2. 10. 

 

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ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਗਾਇ ॥ ਸੀਤਲਾ ਸੁਖ ਸਾਂਤਿ ਮੂਰਤਿ ਸਿਮਰਿ ਸਿਮਰਿ ਨਿਤ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੫. hari kē charan hiradai gāi. sītalā sukh sānti mūrati simari simari nit dhiāi.੧. rahāu.

 

Composition of the fifth Guru in the Raga Kaanrra. One who places the self at (charan) feet, i.e. in obedience of, and (gaaey = sings) praises and emulates virtues of, (har-i) the Almighty, (moorat-i = personification) the epitome of (seetla) cool-ness, (sukh) comfort and (saant-i) peace; s/he (nit) ever (simar-i simar-i) remember and (dhiaaey) invokes that Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਗਲ ਆਸ ਹੋਤ ਪੂਰਨ ਕੋਟਿ ਜਨਮ ਦੁਖੁ ਜਾਇ ॥੧॥

sagal ās hōt pūran kōṭi janam dukhu jāi.੧.

 

(Sagal) all his/her (aas) wishes (hot) are (pooran) fulfilled; and (dukh-u) suffering caused by acting under influence of deeds of (kott-i) crores of past (janam) birth (jaaey = goes) ends. 1.

 

ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਕਿਰਿਆ ਸਾਧੂ ਸੰਗਿ ਸਮਾਇ ॥ ਤਾਪ ਸੰਤਾਪ ਮਿਟੇ ਨਾਨਕ ਬਾਹੁੜਿ ਕਾਲੁ ਨ ਖਾਇ ॥੨॥੧੧॥

punn dān anēk kiriā sādhū saṅgi samāi. tāp santāp miṭē nānak bāhuṛi kālu n khāi.੨.੧੧.

 

People perform (aneyk) numerous (kiriaa) rituals like (pun) good actions deemed to bring rewards, like (daan) charity, but for the devotee they are (samaaiaa) contained/deemed done by being (sang-i) in company of (saadhoo) the guru, i.e. most sublime deed is obedience to the guru.

(Taap santaap) maladies caused by vices (mittey = erased) end and (kaal-u) death does not (khaaey) consume, i.e. one does not succumb to vices, (bahurr-i) again, says fifth Nanak. 2. 11.