SGGS pp 1310-1312, Kaanrra M: 4, Asttpadees 5-6, M: 5, Chhant.

 

ਕਾਨੜਾ ਮਹਲਾ ੪ ॥ ਮਨ ਗੁਰਮਤਿ ਚਾਲ ਚਲਾਵੈਗੋ ॥ ਜਿਉ ਮੈਗਲੁ ਮਸਤੁ ਦੀਜੈ ਤਲਿ ਕੁੰਡੇ ਗੁਰ ਅੰਕਸੁ ਸਬਦੁ ਦ੍ਰਿੜਾਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੪. man guramati chāl chalāvaigō. jiu maigalu masatu dījai tali kuṇḍē gur aṅkasu sabadu driṛāvaigō.੧. rahāu.

 

Composition of the fourth Guru in Raga Kaanrra. O (man = mind) human being, let your (chaal = gait) actions (chalaavaigo) be driven (gurmat-i) by the guru’s counsel/guidance.

(Jio) like (mast-u) an intoxicated (maigal) elephant is (deejai = put, tal-i = under) controlled by (kunddey) the prod, similarly (gur) the guru (drirravaigo) creates firm commitment to (sabad-u = word) Divine commands to act as (ankas-u) the goad – guide for the mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਚਲਤੌ ਚਲੈ ਚਲੈ ਦਹ ਦਹ ਦਿਸਿ ਗੁਰੁ ਰਾਖੈ ਹਰਿ ਲਿਵ ਲਾਵੈਗੋ ॥ ਸਤਿਗੁਰੁ ਸਬਦੁ ਦੇਇ ਰਿਦ ਅੰਤਰਿ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਚੁਆਵੈਗੋ ॥੧॥

chalatau chalai chalai dah dah disi guru rākhai hari liv lāvaigō. satiguru sabadu dēi rid antari mukhi ammritu nāmu chuāvaigō.੧.

 

(Chaltao = moving) the unsteady mind (chalai chalai) keeps moving/wandering (dah dah) in ten (dis-i) directions, i.e. allover, (gur-u) the guru (raakhai) keeps its (liv) attention (laavaigo) fixed (har-i) on God.

(Satigur-u) the true guru (dey-i = gives) puts (sabad-u) Divine commands (antar-i) in (rid) the mind and (chuaavaigo = cause to drip) pours (amrit-u) the life-giving elixir of Naam/Divine virtues and commands (mukh-i) in the mouth, i.e. the guru gives awareness of Naam as guide to enable one not to fall prey to vices. 1.

 

ਬਿਸੀਅਰ ਬਿਸੂ ਭਰੇ ਹੈ ਪੂਰਨ ਗੁਰੁ ਗਰੁੜ ਸਬਦੁ ਮੁਖਿ ਪਾਵੈਗੋ ॥ ਮਾਇਆ ਭੁਇਅੰਗ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ਬਿਖੁ ਝਾਰਿ ਝਾਰਿ ਲਿਵ ਲਾਵੈਗੋ ॥੨॥

bisīar bisū bharē hai pūran guru garuṛ sabadu mukhi pāvaigō. māiā bhuiaṅg tisu nēṛi n āvai bikhu jhāri jhāri liv lāvaigō.੨.

 

(Biseear) snakes are (pooran) fully (bharey) full of (bisoo) poison – and (garurr) Garurr mantra – is believed to neutralize that poison, i.e. there are temptations galore all round; when the guru (paavaigo) puts the Garurr mantra of (sabad-u = word) Divine commands (mukh-i) in the  mouth.

Then (maaiaa) temptations of the world-play do not (aavai) come near/affect (tis-u) that person; s/he (jhaar-i jhaar-i) dusts/keeps shedding (bikh-u = poison) the temptations by (laavaigo) fixing attention on Naam. 2.

 

ਸੁਆਨੁ ਲੋਭੁ ਨਗਰ ਮਹਿ ਸਬਲਾ ਗੁਰੁ ਖਿਨ ਮਹਿ ਮਾਰਿ ਕਢਾਵੈਗੋ ॥ ਸਤੁ ਸੰਤੋਖੁ ਧਰਮੁ ਆਨਿ ਰਾਖੇ ਹਰਿ ਨਗਰੀ ਹਰਿ ਗੁਨ ਗਾਵੈਗੋ ॥੩॥

suānu lōbhu nagar mahi sabalā guru khin mahi māri kaḍhāvaigō. satu santōkhu dharamu āni rākhē hari nagarī hari gun gāvaigō.੩.

 

(Suaan-u) dog, the epitome of (lobh-u) greed – and other vices like (kaam) lust, (krodh) anger – (sabla = powerful) assert themselves (mah-i) in (nagar = town) body/mind; (gur-u) the guru (maar-i) strikes and (kaddhaavaigo) drives them out;

The guru (aan-i) brings and (raakhey) puts virtues like (sat-u) charity/sharing, (santokh-u) compassion/happily accepting Divine will, (dharam-u) dutiful-ness/doing what is right – as well as (daiaa) compassion and (sach-u) truthful conduct – in (nagri = town) body/mind given by (har-i) the Creator and one (gaavaigo = sings) praises/emulates (gun) virtues of (har-i) the Almighty. 3.

 

SGGS pp 1311

 

ਪੰਕਜ ਮੋਹ ਨਿਘਰਤੁ ਹੈ ਪ੍ਰਾਨੀ ਗੁਰੁ ਨਿਘਰਤ ਕਾਢਿ ਕਢਾਵੈਗੋ ॥ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਸਰਨਿ ਜਨ ਆਏ ਗੁਰੁ ਹਾਥੀ ਦੇ ਨਿਕਲਾਵੈਗੋ ॥੪॥

paṅkaj mōh nigharatu hai prānī guru nigharat kāḍhi kaḍhāvaigō. trāhi trāhi sarani jan āē guru hāthī dē nikalāvaigō.੪.

 

(Praani) the creature is (nighart-u) stuck in (pankaj) the quagmire of (moh) attachment to the world-play, (gur) the guru (kaaddh-i kaddhaavaigo) takes him/her out (nigharat) the sinking creature – frees from vices in the world-play.

(Jan) persons who (aaey) come (saran-i) to the sanctuary (traah-i traah-i) calling out for help, and (gur) the guru (dey) gives his (haathi) hand and (niklaavaigo) rescues them with his guidance. 4.

 

ਸੁਪਨੰਤਰੁ ਸੰਸਾਰੁ ਸਭੁ ਬਾਜੀ ਸਭੁ ਬਾਜੀ ਖੇਲੁ ਖਿਲਾਵੈਗੋ ॥ ਲਾਹਾ ਨਾਮੁ ਗੁਰਮਤਿ ਲੈ ਚਾਲਹੁ ਹਰਿ ਦਰਗਹ ਪੈਧਾ ਜਾਵੈਗੋ ॥੫॥

supanantaru sasāru sabhu bājī sabhu bājī khēlu khilāvaigō. lāhā nāmu guramati lai chālahu hari daragah paidhā jāvaigō.੫.

 

Life in this (sansarr-u) world is transitory like (supnantar-u) a dream; (sabh-u) everything here is (baaji) a play – not permanent; the Creator causes (sabh-u) every (baaji kheyl-u) play (khilaavaigo) to be played, – causes various phenomena to occur.

Human birth is an opportunity to attain union with the Almighty, o human being: (Gurmat-i) follow the guru’s guidance to live by (naam-u) Divine virtues and commands to (lai) take (laahaa = profit) benefit and (chaalhu) depart; you will (jaavaigo) go to (dargah = Divine court) God’s presence (paidhaa) wearing the robe of honour, i.e. be honourably united with the Creator. 5.

 

ਹਉਮੈ ਕਰੈ ਕਰਾਵੈ ਹਉਮੈ ਪਾਪ ਕੋਇਲੇ ਆਨਿ ਜਮਾਵੈਗੋ ॥ ਆਇਆ ਕਾਲੁ ਦੁਖਦਾਈ ਹੋਏ ਜੋ ਬੀਜੇ ਸੋ ਖਵਲਾਵੈਗੋ ॥੬॥

haumai karai karāvai haumai pāp kōilē āni jamāvaigō. āiā kālu dukhadāī hōē jō bījē sō khavalāvaigō. ੬.

 

One who (karai) acts in (haumai) ego, (haumai) ego always (karavai) causes/drives his/her actions – s/he does not follow the guru to obey God; such a person (aan-i) brings (koeyley) cinder (jamaavaigo) to sow in the soil of mind/body.

When (kaal-u) death comes and account of deeds is taken, then s/he (khavlaavaigo) eats/reaps (so) that (jo) what s/he (beejey) sows now; this (hoey) becomes (dukhdaaee = giver of pain) the cause of suffering – by denial of union with the Creator and being put in cycles of births and deaths. 6.

 

ਸੰਤਹੁ ਰਾਮ ਨਾਮੁ ਧਨੁ ਸੰਚਹੁ ਲੈ ਖਰਚੁ ਚਲੇ ਪਤਿ ਪਾਵੈਗੋ ॥ ਖਾਇ ਖਰਚਿ ਦੇਵਹਿ ਬਹੁਤੇਰਾ ਹਰਿ ਦੇਦੇ ਤੋਟਿ ਨ ਆਵੈਗੋ ॥੭॥

santahu rām nāmu dhanu sañchahu lai kharachu chalē pati pāvaigō. khāi kharachi dēvahi bahutērā hari dēdē tōṭi n āvaigō.੭.

 

O (santahu = saints) seekers, (sanchahu) accumulate (dhan-u) the wealth of, i.e. build credit of having lived by, (naam-u) Naam/Divine virtues and commands; if you (lai chaley) take with you this credit as (kharach-u = expenses) resources needed for journey to the Creator, you (paavaigo) will receive (pat-i) honor, i.e. be honorable received by the Almighty.

(Har-i) the Almighty (deyvah-i) gives (bahuteyra) plenty of devotion/living by Naam for (khhaey = eating) use in life and (kharach-i) expense – sharing with others; and no (tott-i) shortage (aavaigo) comes (deydey) in giving, i.e. more one lives by Naam, the more God enables. 7.

 

ਰਾਮ ਨਾਮ ਧਨੁ ਹੈ ਰਿਦ ਅੰਤਰਿ ਧਨੁ ਗੁਰ ਸਰਣਾਈ ਪਾਵੈਗੋ ॥ ਨਾਨਕ ਦਇਆ ਦਇਆ ਕਰਿ ਦੀਨੀ ਦੁਖੁ ਦਾਲਦੁ ਭੰਜਿ ਸਮਾਵੈਗੋ ॥੮॥੫॥

rām nām dhanu hai rid antari dhanu gur saraṇāī pāvaigō. nānak daiā daiā kari dīnī dukhu dāladu bhañji samāvaigō. ੮.੫.

 

(Dhan-u) the wealth of Naam of (raam) the Almighty (hai) is (antar-i) in (rid) the mind; one (paavaigo) finds this (dhan-u) wealth (sarnaaee) in sanctuary of (gur) the guru, i.e. when one follows the guru’s guidance to drive out other ideas from the mind.

One whom the Almighty (kar-i) bestows (daiaa daiaa) compassion to find Naam, s/he (samaavaigo) merges with the Creator and his/her (dukh-u) pain and (daalaad-u = poverty) misery of being separated from the Almighty (bhanj-i = breaks) ends, as says fourth Nanak. 8. 5.

 

—————————————————

 

ਕਾਨੜਾ ਮਹਲਾ ੪ ॥ ਮਨੁ ਸਤਿਗੁਰ ਸਰਨਿ ਧਿਆਵੈਗੋ ॥ ਲੋਹਾ ਹਿਰਨੁ ਹੋਵੈ ਸੰਗਿ ਪਾਰਸ ਗੁਨੁ ਪਾਰਸ ਕੋ ਹੋਇ ਆਵੈਗੋ ॥੧॥ ਰਹਾਉ ॥

kānaṛā mahalā ੪. manu satigur sarani dhiāvaigō. lōhā hiranu hōvai saṅgi pāras gunu pāras kō hōi āvaigō.੧. rahāu.

 

Composition of the fourth Guru in Raga Kaanrra. O (man-u = mind) human being, one should (dhiaavaigo) reflect on Naam (saran-i = in sanctuary) with guidance of (satigur) the true guru. (Lohaa) iron (hovai) becomes (hiran-u) gold (sang-i = in company) by touching Paaras – as is believed – similarly an ordinary person not only becomes enlightened in company of the guru-Paaras, but (hoey aavaigo) becomes one with (gun-u) the virtue of Paaras – to guide others like the guru does. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਤਿਗੁਰੁ ਮਹਾ ਪੁਰਖੁ ਹੈ ਪਾਰਸੁ ਜੋ ਲਾਗੈ ਸੋ ਫਲੁ ਪਾਵੈਗੋ ॥ ਜਿਉ ਗੁਰ ਉਪਦੇਸਿ ਤਰੇ ਪ੍ਰਹਿਲਾਦਾ ਗੁਰੁ ਸੇਵਕ ਪੈਜ ਰਖਾਵੈਗੋ ॥੧॥

satiguru mahā purakhu hai pārasu jō lāgai sō phalu pāvaigō. jiu gur upadēsi tarē prahilādā guru sēvak paij rakhāvaigō.੧.

 

(Satigu-u) the true guru, (mahaa) the great (purakh-u) person, (hai) is Paaras; one (jo) who (laagai) touches/follows the guru, (so) that person (paavaigo) obtains (phal-u = fruit) enlightenment.

(Jio) the way devotees (prahilaada) like Prahilad (tarey = swam/got across) were saved by God by following (updeys-i) guidance of the guru, the guru (rakhaavaigo) preserves (paij) honor of (seyvak = servants) the followers. 1.

ਸਤਿਗੁਰ ਬਚਨੁ ਬਚਨੁ ਹੈ ਨੀਕੋ ਗੁਰ ਬਚਨੀ ਅੰਮ੍ਰਿਤੁ ਪਾਵੈਗੋ ॥ ਜਿਉ ਅੰਬਰੀਕਿ ਅਮਰਾ ਪਦ ਪਾਏ ਸਤਿਗੁਰ ਮੁਖ ਬਚਨ ਧਿਆਵੈਗੋ ॥੨॥

satigur bachanu bachanu hai nīkō gur bachanī ammritu pāvaigō. jiu ambarīki amarā pad pāē satigur mukh bachan dhiāvaigō.੨.

 

(Satigur) the true guru is (bachn-u = word) the guru’s teaching; (bachan-u) every word of the guru is (neeko = great) worthy of attention; one (paavaigo) receives awareness of (amrit-u) the life giving elixir – awareness of Naam, the guide/charter for all creation.

(Jio) like (ambreek-i) Amrik – a devotee king – (paaey) attained (amra = immortal, pad = state) freedom from attachments to the world-play; one who (dhiaavaigo) pays attention to (bachan) words/instructions coming from (saigur) the true guru’s (mukh) mouth – is saved. 2.

 

ਸਤਿਗੁਰ ਸਰਨਿ ਸਰਨਿ ਮਨਿ ਭਾਈ ਸੁਧਾ ਸੁਧਾ ਕਰਿ ਧਿਆਵੈਗੋ ॥ ਦਇਆਲ ਦੀਨ ਭਏ ਹੈ ਸਤਿਗੁਰ ਹਰਿ ਮਾਰਗੁ ਪੰਥੁ ਦਿਖਾਵੈਗੋ ॥੩॥

satigur sarani sarani mani bhāī sudhā sudhā kari dhiāvaigō. daiā(l dīn bhaē hai satigur hari māragu panthu dikhāvaigō.੩.

 

Of all (saran-i) sanctuaries, (saran-i) sanctuary/guidance of (satigur) the true guru is (bhaaee) is reassuring; the seeker (dhiaavaigo) pays attention (kar-i) considering it to be the best (sudhaa) life-giving elixir of all (sudhaa) nectars.

When (satigur) the true guru (bhaey hai) is (daiaal) kind to guide (deen = poor) the humble seeker, he (dikhaavaigo) shows (maarag-u panth-o) the path of (har-i) the Almighty, i.e. how to live by Naam. 3.

 

ਸਤਿਗੁਰ ਸਰਨਿ ਪਏ ਸੇ ਥਾਪੇ ਤਿਨ ਰਾਖਨ ਕਉ ਪ੍ਰਭੁ ਆਵੈਗੋ ॥ ਜੇ ਕੋ ਸਰੁ ਸੰਧੈ ਜਨ ਊਪਰਿ ਫਿਰਿ ਉਲਟੋ ਤਿਸੈ ਲਗਾਵੈਗੋ ॥੪॥

satigur sarani paē sē thāpē tin rākhan kau prabhu āvaigō. jē kō saru sandhai jan ūpari phiri ulaṭō tisai lagāvaigō.੪.

 

Those (paey) who place themselves (saran-i) in sanctuary) in care and obedience of (satigur) the true guru, (sey) they are (thaapey = installed) attain the exalted status – of freedom from vices; (prab-u) the Almighty (aavaigo) comes to (raakhan) protect (tin kau) them.

(Jey) if (ko) someone (sandhai) aims (sar-u) an arrow (oopar-i) on (jan) the devotee; it (phir-i) turns (ultto) back to (lagaavaigo) hit (tisai = that) the shooter, i.e. anyone who tries to harm God’s devotee, is him/her-self harmed. 4.

 

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਸਰੁ ਸੇਵਹਿ ਤਿਨ ਦਰਗਹ ਮਾਨੁ ਦਿਵਾਵੈਗੋ ॥ ਗੁਰਮਤਿ ਗੁਰਮਤਿ ਗੁਰਮਤਿ ਧਿਆਵਹਿ ਹਰਿ ਗਲਿ ਮਿਲਿ ਮੇਲਿ ਮਿਲਾਵੈਗੋ ॥੫॥

hari hari hari hari hari saru sēvahi tin daragah mānu divāvaigō. guramati guramati guramati dhiāvahi hari gali mili mēli milāvaigō.੫.

 

One who (seyvah-i = serves) lives in compliance of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam (har-i har-i har-i = God – thrice) of the Almighty in thought, word and deed; s/he (divaavaigo) is given (maan-u) honor (dargah) in Divine court – by God.

One who (dhiaavah-i) pays attention to (gurmat-i gurmat-i gurmat-i = guru’s counsel – thrice) the guru’s counsel in thought word and deed, (har-i) the Almighty (mil-i = meets, gal-i = throat with throat) embraces/welcomes and (milaavaigo = meets) takes him/her (meyl-i) in union. 5.

 

ਗੁਰਮੁਖਿ ਨਾਦੁ ਬੇਦੁ ਹੈ ਗੁਰਮੁਖਿ ਗੁਰ ਪਰਚੈ ਨਾਮੁ ਧਿਆਵੈਗੋ ॥ ਹਰਿ ਹਰਿ ਰੂਪੁ ਹਰਿ ਰੂਪੋ ਹੋਵੈ ਹਰਿ ਜਨ ਕਉ ਪੂਜ ਕਰਾਵੈਗੋ ॥੬॥

guramukhi nādu bēdu hai guramukhi gur parachai nāmu dhiāvaigō. hari hari rūpu hari rūpō hōvai hari jan kau pūj karāvaigō. ੬.

 

(Gurmukh-i) with the guru’s guidance is for me (Naad-u = sound) mantra (beyd-u) spiritual knowledge; one who (parchai = is acquainted) becomes aware of/follows (gur) the guru’s instructions, (dhiaavaigo) pays attention to Naam/Divine virtues and commands.

S/he (hovai) becomes (roop-u = form) the embodiment of (har-i har-i) the Almighty, (roopo) personification of (har-i) the Almighty; (har-i) the Almighty (karaavaigo) causes to do (pooj) worship of, i.e. everyone shows respect, (kau) to (jan) the devotee. 6.

 

ਸਾਕਤ ਨਰ ਸਤਿਗੁਰੁ ਨਹੀ ਕੀਆ ਤੇ ਬੇਮੁਖ ਹਰਿ ਭਰਮਾਵੈਗੋ ॥ ਲੋਭ ਲਹਰਿ ਸੁਆਨ ਕੀ ਸੰਗਤਿ ਬਿਖੁ ਮਾਇਆ ਕਰੰਗਿ ਲਗਾਵੈਗੋ ॥੭॥

sākat nar satiguru nahī kīā tē bēmukh hari bharamāvaigō. lōbh lahari suān kī saṅgati bikhu māiā karaṅgi lagāvaigō.੭.

 

(Saakat = worshipper of Shakti) a person who turns away from God, does not (keeaa = make/adopt) follow (satigur-u) the true guru; (har-i) the Almighty causes (tey) such (beymukh = facing away) self-willed persons (bharmaavaigo) to wander directionless in delusion.

(Lobh = greed, lahar-i = waves/thoughts) greed keeps (sangat-i) company with (suaan) a dog; a greedy person who turns away from God engages in (bikh = poison) vices in (maaiaa) the world-play; s/he is like a dog (lagaavaigo) engaged in nibbling at (karang-i = skeleton) a carcass. 7.

 

ਰਾਮ ਨਾਮੁ ਸਭ ਜਗ ਕਾ ਤਾਰਕੁ ਲਗਿ ਸੰਗਤਿ ਨਾਮੁ ਧਿਆਵੈਗੋ ॥ ਨਾਨਕ ਰਾਖੁ ਰਾਖੁ ਪ੍ਰਭ ਮੇਰੇ ਸਤਸੰਗਤਿ ਰਾਖਿ ਸਮਾਵੈਗੋ ॥੮॥੬॥

rām nāmu sabh jag kā tāraku lagi saṅgati nāmu dhiāvaigō. nānak rākhu rākhu prabh mērē satasaṅgati rākhi samāvaigō. ੮. ੬.

 

(Naam-u) Naam of (raam) the Almighty is (taaraak-u = that ferries) the ship for (sabh) the whole (jag) world; one (dhiaavaigo) pays attention to Naam (lag-i = attached) on joining (sangat-i = company) holy congregation.

O (meyrey) My (prabh) Almighty Master, please (raakh-u raakh-u) save me; (raakh-i) keep me (satisangat-i) in holy congregation where I can learn (samaavaigo = be absorbed) to live by Naam, supplicates fourth Nanak. 8. 6.

 

ਛਕਾ ੧ ॥

chhakā ੧.

(Chhakaa) Group of six Shabads of the fourth Guru completed.

 

Page 1312

 

ਕਾਨੜਾ ਛੰਤ ਮਹਲਾ ੫                   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

kānaṛā chhant mahalā ੫      ik‐ōṃkār satigur prasādi.

Composition of the fifth Guru in Raga Kaanrra, (chhant) song of love for the Almighty.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. 1.

 

ਸੇ ਉਧਰੇ ਜਿਨ ਰਾਮ ਧਿਆਏ ॥ ਜਤਨ ਮਾਇਆ ਕੇ ਕਾਮਿ ਨ ਆਏ ॥

sē udharē jin rām dhiāē. jatan māiā kē kāmi n āē.

 

Those (jin) who (dhiaaey) reflect on/act by directions of (raam) the Almighty, (sey) they (udhrey) are saved from vices and get solace.

(Jatan) efforts made (key = of) for (maaiaa = world-play) transitory gains/pleasures of the world do not (aaey) come in/serve any (kaam) purpose – at the end.

 

ਰਾਮ ਧਿਆਏ ਸਭਿ ਫਲ ਪਾਏ ਧਨਿ ਧੰਨਿ ਤੇ ਬਡਭਾਗੀਆ ॥ ਸਤਸੰਗਿ ਜਾਗੇ ਨਾਮਿ ਲਾਗੇ ਏਕ ਸਿਉ ਲਿਵ ਲਾਗੀਆ ॥

rām dhiāē sabhi phal pāē dhani dhanni tē baḍabhāgīā. satasaṅgi jāgē nāmi lāgē ēk siu liv lāgīā.

 

Those who (dhiaaey) pay attention to directions of (raam) the Almighty, (tey) those (baddbhaageeaa) fortunate persons are (dhan-i dhan-i) blessed; they (paaey) obtain (phal = fruit) fulfilment (sabh-i) of all aspirations.

(Satsang-i) by joining the holy congregation and (laagey) apply themselves to (naam-i) Naam/Divine virtues and commands; they (jaagey = awake) remain vigilant against temptations, with (liv) attention (laageeaa) fixed (sio) on obedience to (eyk = one) the Creator.

 

ਤਜਿ ਮਾਨ ਮੋਹ ਬਿਕਾਰ ਸਾਧੂ ਲਗਿ ਤਰਉ ਤਿਨ ਕੈ ਪਾਏ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਣਿ ਸੁਆਮੀ ਬਡਭਾਗਿ ਦਰਸਨੁ ਪਾਏ ॥੧॥

taji mān mōh bikār sādhū lagi tarau tin kai pāē. binavanti nānak saraṇi suāmī baḍabhāgi darasanu pāē.੧.

 

They (taj-i) give up (maan) self-importance, (moh) attachments to the world-play, and (bikaar) vices; I can (tarau = swim) get across the world-ocean by (lag-i) touching (tin = those, key = of) their (paaey) feet, i.e. following the example of, such (saadhoo) saints.

(Binvant-i) submits fifth Nanak: those who place themselves (saran-i = in sanctuary) in care and obedience of (suaami) of the Almighty Master; their (darsan = sight) company is (paaey) obtained (baddbhaag-i) with good fortune. 1.

 

ਮਿਲਿ ਸਾਧੂ ਨਿਤ ਭਜਹ ਨਾਰਾਇਣ ॥ ਰਸਕਿ ਰਸਕਿ ਸੁਆਮੀ ਗੁਣ ਗਾਇਣ ॥

mili sādhū nit bhajah nārāiṇ. rasaki rasaki suāmī guṇ gāiṇ.

 

Those who (mil-i) on meet/follow (sadhoo) the guru, (nit) ever (bhajah) remember/obey (naaraain) the Almighty; they (gaain = sing) praise and emulate (gun) virtues of (suaami) the Master (rasak-i rasak-i) with relish.

 

ਗੁਣ ਗਾਇ ਜੀਵਹ ਹਰਿ ਅਮਿਉ ਪੀਵਹ ਜਨਮ ਮਰਣਾ ਭਾਗਏ ॥ ਸਤਸੰਗਿ ਪਾਈਐ ਹਰਿ ਧਿਆਈਐ ਬਹੁੜਿ ਦੂਖੁ ਨ ਲਾਗਏ ॥

guṇ gāi jīvah hari amiu pīvah janam maraṇā bhāgaē. satasaṅgi pāīai hari dhiāīai bahuṛi dūkhu n lāgaē.

 

They (jeevah-i) are enlivened (gaaey = singing) by praising/emulating (gun) Divine virtues, and (peevah) drink (amio/amrit) the life-giving elixir, i.e. practice Naam; their being in cycles of (janam) births and (marna) deaths (bhaagaey = runs away) ends.

When (satsang-i) holy congregation (paaeeai) is found, one (dhiaaeeai) pays attention to Naam; and (dookh-u) grief of births and deaths, do not (laagaey = touch) afflict (bahurr-i) again.

 

ਕਰਿ ਦਇਆ ਦਾਤੇ ਪੁਰਖ ਬਿਧਾਤੇ ਸੰਤ ਸੇਵ ਕਮਾਇਣ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਜਨ ਧੂਰਿ ਬਾਂਛਹਿ ਹਰਿ ਦਰਸਿ ਸਹਜਿ ਸਮਾਇਣ ॥੨॥

kari daiā dātē purakh bidhātē sant sēv kamāiṇ. binavanti nānak jan dhūri bāñchhahi hari darasi sahaji samāiṇ. ੨.

Please (kar-i) bestow (daiaa) kindness, o (purakh bidhaatey) Creator and (daatey) Sustainor, that I (kamaain) carry out (seyv = service) directions of (sant) the guru.

(Binvant-i) submits fifth Nanak: please enable that I (baanchhah-i) seek (dhoor-i) dust of the feet, i.e. follow example of, (jan) devotees of God who are (sahaj-i) steadfastly (samaain) absorbed (daras-i = vision) with God in mind .2.

 

ਸਗਲੇ ਜੰਤ ਭਜਹੁ ਗੋਪਾਲੈ ॥ ਜਪ ਤਪ ਸੰਜਮ ਪੂਰਨ ਘਾਲੈ ॥

sagalē jant bhajahu gōpālai. jap tap sañjam pūran ghālai.

 

O (sagley) all (jant) creatures/human beings, (bhajahu) praise/emulate virtues (gopaalai) of the Sustainor Almighty.

This is (pooran) the perfect (ghaalai = effort) method for finding God for which people perform (jap) recitations, (tap) austerities and (sanjam) control of senses.

 

ਨਿਤ ਭਜਹੁ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਸਫਲ ਜਨਮੁ ਸਬਾਇਆ ॥ ਗੋਬਿਦੁ ਗਾਈਐ ਨਿਤ ਧਿਆਈਐ ਪਰਵਾਣੁ ਸੋਈ ਆਇਆ ॥

nit bhajahu suāmī antarajāmī saphal janamu sabāiā. gōbidu gāīai nit dhiāīai paravāṇu sōī āiā.

 

(Nit) ever (bhajahu) praise and obey (suaami) the Almighty Master, (antarjaami) knower of minds; this makes (sabaaiaa) the whole (janam-u = birth) human birth (saphal) successful – in finding the Creator.

We should (gaaeeaai = sing) praise/emulate virtues of and (nit) ever (dhiaaeeai) invoke (gobid-u/gobind) Master of the world; (aaiaa = coming) human birth of (soee) that person who does that is (parvaan-u = accepted) successful – for union by the Almighty.

ਜਪ ਤਾਪ ਸੰਜਮ ਹਰਿ ਹਰਿ ਨਿਰੰਜਨ ਗੋਬਿੰਦ ਧਨੁ ਸੰਗਿ ਚਾਲੈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਕਰਿ ਦਇਆ ਦੀਜੈ ਹਰਿ ਰਤਨੁ ਬਾਧਉ ਪਾਲੈ ॥੩॥

jap tāp sañjam hari hari nirañjan gōbind dhanu saṅgi chālai. binavanti nānak kari daiā dījai hari ratanu bādhau pālai.੩.

 

People perform (jap) recitations, (taap) austerities and (sanjam) control of senses, but it is (dhan-u) the wealth/credit of living by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam of (niranjan = unstained) the pristine (gobind) Master of the world that (chaalai) goes (sang-i) with the soul to the hereafter and helps.

(Binvant-i) submits fifth Nanak: O Almighty, please (kar-i daiaa) kindly (deejai) give me – awareness of – (ratan-u jewel) the wealth of Naam of (har-i) the Almighty so that I (baadhau = tie, paalai = to the scarf) keep it in mind in actions and thoughts. 3.

 

ਮੰਗਲਚਾਰ ਚੋਜ ਆਨੰਦਾ ॥ ਕਰਿ ਕਿਰਪਾ ਮਿਲੇ ਪਰਮਾਨੰਦਾ ॥

maṅgalachār chōj ānandā. kari kirapā milē paramānandā.

 

(Mangalchaar) it is an occasion of joy, (choj) playfulness and (aananda) bliss – for the wife when the spouse comes home; the soul feels the same bliss when the Almighty embodiment of (parmaananda) Supreme bliss is (kari = bestowing, kirpa = kindness) graciously (miley) found within.

 

ਪ੍ਰਭ ਮਿਲੇ ਸੁਆਮੀ ਸੁਖਹਗਾਮੀ ਇਛ ਮਨ ਕੀ ਪੁੰਨੀਆ ॥ ਬਜੀ ਬਧਾਈ ਸਹਜੇ ਸਮਾਈ ਬਹੁੜਿ ਦੂਖਿ ਨ ਰੁੰਨੀਆ ॥

prabh milē suāmī sukhahagāmī ichh man kī punnīā. bajī badhāī sahajē samāī bahuṛi dūkhi n runnīā.

 

When (prabh) the Almighty (suaami) Master, (sukhahgaami) going to whom brings comfort, (miley) is found, then (ichh) wishes (ki) of (man) the mind are (punneeaa) fulfilled.

The soul-wife who finds the Almighty-husband (bajee = gets, badaaee = congratulations) is praise-worthy; s/he remains (sahjey) naturally (samaaee) absorbed – in company/remembrance of the Almighty-husband and does not (runneeaa) wail (bahurr-i) again (dookh-i) in sorrow – due to separation.

 

ਲੇ ਕੰਠਿ ਲਾਏ ਸੁਖ ਦਿਖਾਏ ਬਿਕਾਰ ਬਿਨਸੇ ਮੰਦਾ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਮਿਲੇ ਸੁਆਮੀ ਪੁਰਖ ਪਰਮਾਨੰਦਾ ॥੪॥੧॥

lē kaṇṭhi lāē sukh dikhāē bikār binasē mandā. binavanti nānak milē suāmī purakh paramānandā.੪.੧.

 

One from whose mind (bikaar) vices and (mandaa) evil (binsey = destroyed) are driven out, the Almighty (kantth-i = throat with throat, laaey = attach) embraces and (dikhaaey = shows) bestows (sukh) comfort/peace to him/her.

She has (miley) found (purakh) the great (suaami) Master (parmaananda) embodiment of Supreme bliss, (binvant-i) submits fifth Nanak. 4. 1.

 

 

 

 

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.