SGGS pp 444-446, Aasa M: 4, Chhants 10-11.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
Invoking the One all-pervasive Creator who may be known by the true guru’s grace.
Note: The next two Shabads show the typical structure of Chhants, although there are a few exceptions. In this, a part of the second line in a stanza is repeated in the third line and the first line is repeated in whole or part in the last line.
ਆਸਾ ਛੰਤ ਮਹਲਾ ੪ ਘਰੁ ੨ ॥
Āsā cẖẖanṯ mėhlā 4 gẖar 2.
Composition of the fourth Guru in Raga Aasa, (Chhant) song of love for the Almighty, (ghar-u 2) to be sung to the second beat.
Note: In this Shabad, the fourth Guru emphasizes the need for remaining conscious of instructions given by the Creator to the soul on its role on taking birth in a body. This is how rebirth can be obviated. However, we forget this and need the guru who puts one on the right path.
ਹਰਿ ਹਰਿ ਕਰਤਾ ਦੂਖ ਬਿਨਾਸਨੁ ਪਤਿਤ ਪਾਵਨੁ ਹਰਿ ਨਾਮੁ ਜੀਉ ॥ਹਰਿ ਸੇਵਾ ਭਾਈ ਪਰਮ ਗਤਿ ਪਾਈ ਹਰਿ ਊਤਮੁ ਹਰਿ ਹਰਿ ਕਾਮੁ ਜੀਉ ॥
Har har karṯā ḏūkẖ bināsan paṯiṯ pāvan har nām jī▫o. Har sevā bẖā▫ī param gaṯ pā▫ī har ūṯam har har kām jī▫o.
Living by (naam-u) virtues and commands (har-i har-i) of the Almighty (karta) Creator (binaasan-u) banishes (dookh) pain and (paavan-u) purifies (patit = fallen ones) the wrongdoers.
One who (seyva bhaaee = serves with love) lovingly obeys the Almighty, (paaee) obtains (param) the supreme (gat-i) state – of being accepted for union by the Creator; carrying out (kaam-u) the task/role allotted by (har-i har-i) the Master is (ootam-u = sublime) superior to (har-i) everything else.
ਹਰਿ ਊਤਮੁ ਕਾਮੁ ਜਪੀਐ ਹਰਿ ਨਾਮੁ ਹਰਿ ਜਪੀਐ ਅਸਥਿਰੁ ਹੋਵੈ ॥ ਜਨਮ ਮਰਣ ਦੋਵੈ ਦੁਖ ਮੇਟੇ ਸਹਜੇ ਹੀ ਸੁਖਿ ਸੋਵੈ ॥
Har ūṯam kām japī▫ai har nām har japī▫ai asthir hovai. Janam maraṇ ḏovai ḏukẖ mete sėhje hī sukẖ sovai.
Carrying out (kaam-u) the task given by (har-i) the Almighty is (ootam-u) sublime act; we should (japeeai) remember and live by (har-i naam-u) Divine virtues and commands, because (japeeai) by remembering the Master, the mind (hovai) becomes (asthir-u = unwavering) focused on the task.
With it, one (sahjey hi) effortlessly (sovai) sleeps (sukh-i) in peace i.e. remains absorbed in the Master, which (meyttey = effaces) obviates (dukh) the pain of (dovai) both (janam) births and (maran) deaths repeatedly.
ਹਰਿ ਹਰਿ ਕਿਰਪਾ ਧਾਰਹੁ ਠਾਕੁਰ ਹਰਿ ਜਪੀਐ ਆਤਮ ਰਾਮੁ ਜੀਉ ॥ਹਰਿ ਹਰਿ ਕਰਤਾ ਦੂਖ ਬਿਨਾਸਨੁ ਪਤਿਤ ਪਾਵਨੁ ਹਰਿ ਨਾਮੁ ਜੀਉ ॥੧॥
Har har kirpā ḏẖārahu ṯẖākur har japī▫ai āṯam rām jī▫o. Har har karṯā ḏūkẖ bināsan paṯiṯ pāvan har nām jī▫o. ||1||
O (har-i har-i) Almighty (ttaakur) Master, please (kirpa ddhaarh-u) bestow grace that we (japaeeai) remember/obey You, (aatam raam-u) the All-pervasive Master.
Living by (naam-u) virtues and commands (har-i har-i) of the Almighty (karta) Creator (binaasan-u) banishes (dookh) pain and (paavan-u) purifies (patit = fallen ones) the wrongdoers. 1.
ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਕਲਿਜੁਗਿ ਊਤਮੁ ਹਰਿ ਜਪੀਐ ਸਤਿਗੁਰ ਭਾਇ ਜੀਉ ॥ਗੁਰਮੁਖਿ ਹਰਿ ਪੜੀਐ ਗੁਰਮੁਖਿ ਹਰਿ ਸੁਣੀਐ ਹਰਿ ਜਪਤ ਸੁਣਤ ਦੁਖੁ ਜਾਇ ਜੀਉ ॥
Har nām paḏārath kalijug ūṯam har japī▫ai saṯgur bẖā▫e jī▫o. Gurmukẖ har paṛī▫ai gurmukẖ har suṇī▫ai har japaṯ suṇaṯ ḏukẖ jā▫e jī▫o.
(Har-i naam-u) Divine virtues and commands are (ootam-u) the sublime (padaarath-u = thing) gift (kalijug-i) for the age of conflicts/ignorance; we should (japeeai) remember and live by them as (bhaa-e = willed) taught by (satigur) the true guru.
We should (parreeai) read and (suneeai) listen to virtues and commands of (har-i) the Almighty, because (japat) remembering, (sunat) listening – and living by them – (dukh-u) distress – resulting from wrongdoings – (jaaey = goes) is obviated.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿਆ ਦੁਖੁ ਬਿਨਸਿਆ ਹਰਿ ਨਾਮੁ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ॥ਸਤਿਗੁਰ ਗਿਆਨੁ ਬਲਿਆ ਘਟਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਗਵਾਇਆ ॥
Har har nām japi▫ā ḏukẖ binsi▫ā har nām param sukẖ pā▫i▫ā. Saṯgur gi▫ān bali▫ā gẖat cẖānaṇ agi▫ān anḏẖer gavā▫i▫ā.
(Japia) by remembering and living by (har-i har-i naam-u) Divine virtues and commands, (dukh-u) suffering caused by wrongdoings (binsia) is banished, and one (paaia) obtains (param) the supreme (sukh) happiness of union with (har-i naam-u) the Almighty.
This understanding comes when (chaanan = light) the lamp of (giaan-u) knowledge given by (satigur) the true guru (balia = burns) lights (ghatt-i) in the mind, and (andheyr-u) darkness of (agiaan-u) ignorance (gavaaia = lost) is removed.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਿਨੀ ਆਰਾਧਿਆ ਜਿਨ ਮਸਤਕਿ ਧੁਰਿ ਲਿਖਿ ਪਾਇ ਜੀਉ ॥ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਕਲਿਜੁਗਿ ਊਤਮੁ ਹਰਿ ਜਪੀਐ ਸਤਿਗੁਰ ਭਾਇ ਜੀਉ ॥੨॥
Har har nām ṯinī ārāḏẖi▫ā jin masṯak ḏẖur likẖ pā▫e jī▫o. Har nām paḏārath kalijug ūṯam har japī▫ai saṯgur bẖā▫e jī▫o. ||2||
But (har-i har-i naam-u) Divine virtues and commands (aaraadhia) are remembered (tini) by those (jin) who (paaey = put) have it (likh-i) written (mastak-i = on foreheads) in their destiny (dhur-i = from the source) from the Creator.
(Har-i naam-u) Divine virtues and commands are (ootam-u) the sublime (padaarath-u = thing) gift (kalijug-i) for the age of conflicts/ignorance; we should (japeeai) remember and live by them as (bhaaey = willed) taught by (satigur) the true guru. 2.
ਹਰਿ ਹਰਿ ਮਨਿ ਭਾਇਆ ਪਰਮ ਸੁਖ ਪਾਇਆ ਹਰਿ ਲਾਹਾ ਪਦੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥ਹਰਿ ਪ੍ਰੀਤਿ ਲਗਾਈ
ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਭ੍ਰਮੁ ਚੂਕਾ ਆਵਣੁ ਜਾਣੁ ਜੀਉ ॥
Har har man bẖā▫i▫ā param sukẖ pā▫i▫ā har lāhā paḏ nirbāṇ jī▫o. Har parīṯ lagā▫ī har nām sakẖā▫ī bẖaram cẖūkā āvaṇ jāṇ jī▫o.
One who (bhaaia) loves – and obeys – (har-i har-i) the Almighty (man-i = in the mind) from the heart, (paaia) obtains (param sukh-u) the supreme happiness; s/he gets (laaha = profit) the reward of (pad-u = status) the state of (nirbaan-u) emancipation – from vices in life, and rebirth after death.
One who (lagaai) develops (preet-i) love for (har-i) the Almighty, (har-i naam-u) Divine virtues become his/her (sakhaai = companion) way of life and his/her (bhram-u) wandering in (aavan-u = coming) births and (jaan-u = going) deaths (chooka) ends.
Page 445
ਆਵਣ ਜਾਣਾ ਭ੍ਰਮੁ ਭਉ ਭਾਗਾ ਹਰਿ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਦੁਖ ਉਤਰੇ
ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥
Āvaṇ jāṇā bẖaram bẖa▫o bẖāgā har har har guṇ gā▫i▫ā. Janam janam ke kilvikẖ ḏukẖ uṯre har har nām samā▫i▫ā.
(Bhram-u) wandering (aavan jaana) in births and deaths and (bhau) fear – of retribution for wrongdoings – (bhaaga = run) disappear by (gaaia = singing) remembering – and emulating – (gun) virtues of the Almighty.
(Dukh) distress as consequence of (kilvikh) transgressions of (janam janam) numerous past births (utrey) is removed, and one (samaaia) remains absorbed in (naam-i) in living by virtues of the Almighty in life, and the soul unites with IT on death.
ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਧੁਰਿ ਭਾਗ ਲਿਖਿ ਪਾਇਆ ਤਿਨ ਸਫਲੁ ਜਨਮੁ ਪਰਵਾਣੁ ਜੀਉ ॥ਹਰਿ ਹਰਿ ਮਨਿ ਭਾਇਆ ਪਰਮ ਸੁਖ ਪਾਇਆ ਹਰਿ ਲਾਹਾ ਪਦੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥੩॥
Jin har ḏẖi▫ā▫i▫ā ḏẖur bẖāg likẖ pā▫i▫ā ṯin safal janam parvāṇ jī▫o. Har har man bẖā▫i▫ā param sukẖ pā▫i▫ā har lāhā paḏ nirbāṇ jī▫o. ||3||
(Jin) those in whose (bhaag) destiny it (likh-i = written, paaia = put) has been so written (dhur-i= from source) by the Creator, they (dhiaaia) remember the Almighty; they make (janam-u) human birth (saphal-u) a success as they are (parvaan-u) accepted for union with the Creator.
One who (bhaaia) loves – and obeys – (har-i har-i) the Almighty (man-i = in the mind) from the heart, (paaia) obtains (param sukh-u) the supreme happiness; s/he gets (laaha = profit) the reward of (pad-u = status) the state of (nirbaan-u) emancipation – from vices in life, and rebirth after death. 3.
ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਮੀਠ ਲਗਾਨਾ ਤੇ ਜਨ ਪਰਧਾਨਾ ਤੇ ਊਤਮ ਹਰਿ ਹਰਿ ਲੋਗ ਜੀਉ ॥ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਰਸ ਭੋਗ ਜੀਉ ॥
Jinĥ har mīṯẖ lagānā ṯe jan parḏẖānā ṯe ūṯam har har log jī▫o. Har nām vadā▫ī har nām sakẖā▫ī gur sabḏī har ras bẖog jī▫o.
(Jinh) those whom the Almighty (meetth lagaana) seems sweet i.e. those who happy to live by Divine virtues and commands, (tey) those (jan) persons (pardhaana = president, head) are exalted; (tey) these (log = people) devotees of (har-i har-i) the Almighty are (ootam = sublime) blessed.
They attain (vaddaaee) glory by living by (har-i naam-u) Divine virtues and commands, which become (sakhaaee = companions) part of their lives; (gur sabdi = by guru’s word) with the guru’s guidance, they (bhog = consume) enjoy living by (ras = elixir) Divine virtues.
ਹਰਿ ਰਸ ਭੋਗ ਮਹਾ ਨਿਰਜੋਗ ਵਡਭਾਗੀ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ਸੇ ਧੰਨੁ ਵਡੇ ਸਤ ਪੁਰਖਾ ਪੂਰੇ ਜਿਨ ਗੁਰਮਤਿ ਨਾਮੁ ਧਿਆਇਆ ॥
Har ras bẖog mahā nirjog vadbẖāgī har ras pā▫i▫ā. Se ḏẖan vade saṯ purkẖā pūre jin gurmaṯ nām ḏẖi▫ā▫i▫ā.
(Vadbhaagi) those with good fortune (paaia) obtain (har-i ras) Divine virtues; they (bhog) enjoy them and (nirjog = untouched) remain unaffected – by temptations in the world-play.
(Sey) they are (dhann-u) blessed to be (vaddey) great and (sat = truthful) virtuous (purkha) persons, (jin) who (dhiaaia) pay attention to commands of (naam-u) the Almighty (gurmat-i) as taught by the guru – and enjoy living by Divine virtues.
ਜਨੁ ਨਾਨਕੁ ਰੇਣੁ ਮੰਗੈ ਪਗ ਸਾਧੂ ਮਨਿ ਚੂਕਾ ਸੋਗੁ ਵਿਜੋਗੁ ਜੀਉ ॥ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਮੀਠ ਲਗਾਨਾ ਤੇ ਜਨ ਪਰਧਾਨਾ ਤੇ ਊਤਮ ਹਰਿ ਹਰਿ ਲੋਗ ਜੀਉ ॥੪॥੩॥੧੦॥
Jan Nānak reṇ mangai pag sāḏẖū man cẖūkā sog vijog jī▫o. Jinĥ har mīṯẖ lagānā ṯe jan parḏẖānā ṯe ūṯam har har log jī▫o. ||4||3||10||
(Jan-u) the servant fourth Nanak (maangai = asks) seeks (reyn) the dust of (pag) the feet of , i.e. pays obeisance to, (saadhoo) the guru, with whose grace (sog) the sorrow of (vijog) separation from the Almighty (chooka) ends.
(Jinh) those whom the Almighty (meetth lagaana) seems sweet i.e. those who happy to live by Divine virtues and commands, (tey) those (jan) persons (pardhaana = president, head) are exalted; (tey) these (log = people) devotees of (har-i har-i) the Almighty are (ootam = sublime) blessed. 4. 3. 10.
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ਆਸਾ ਮਹਲਾ ੪ ॥
Āsā mėhlā 4.
Composition of the fourth Guru in Raga Aasa.
Note: The Shabad below like some others in various Raags talks of the four feet or prevalent characteristics of human conduct in different ages. The four virtues or characteristics are (sat, santokh) contentment with living by Divine commands, (daiaa) compassion, (dharam) righteousness and (sach) remembrance of the Eternal. Gurmat does not agree that the four Yugs or ages of Hindu belief come in cycles. Instead they represent human conduct. The translation below has been done with that in view.
ਸਤਜੁਗਿ ਸਭੁ ਸੰਤੋਖ ਸਰੀਰਾ ਪਗ ਚਾਰੇ ਧਰਮੁ ਧਿਆਨੁ ਜੀਉ ॥ਮਨਿ ਤਨਿ ਹਰਿ ਗਾਵਹਿ ਪਰਮ ਸੁਖੁ
ਵਹਿ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਗੁਣ ਗਿਆਨੁ ਜੀਉ ॥
Saṯjug sabẖ sanṯokẖ sarīrā pag cẖāre ḏẖaram ḏẖi▫ān jī▫o. Man ṯan har gāvahi param sukẖ pāvahi har hirḏai har guṇ gi▫ān jī▫o.
(Satjug-i) in Satyug there is (sabh-u) total (santokh) contentment – being happy with Divine will – in (sareera = body/mind) creatures; (pag chaarey = on all four feet) all the four virtues including (dharam-u) righteousness and (dhiaan-u) remembrance of the Creator are intact.
They (gaavah-i = sing) praise (har-i) the Almighty, (man-i tan-i = by mind and body) in thoughts and deeds, and (paavah-i = experience) are at (param = supreme) complete (sukh-u) peace; they keep the Almighty (hirdai) in mind and have (giaan-u = knowledge) understanding of (har-i gun) Divine virtues.
ਗੁਣ ਗਿਆਨੁ ਪਦਾਰਥੁ ਹਰਿ ਹਰਿ ਕਿਰਤਾਰਥੁ ਸੋਭਾ ਗੁਰਮੁਖਿ ਹੋਈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ
ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥
Guṇ gi▫ān paḏārath har har kirṯārath sobẖā gurmukẖ ho▫ī. Anṯar bāhar har parabẖ eko ḏūjā avar na ko▫ī.
(Giaan-u) understanding – and imbibing – (gun) virtues of (har-i har-i) the Almighty, (gurmukh-i) under the guru’s guidance, they are (kirtaarath-u) successful in life, i.e. attain union with the Almighty, and (sobha hoee) are glorified.
They see (har-i prabh-u) the Almighty alone (antar-i) within and (baahar-i) outside, and (na koee) none (avar-u) else.
ਹਰਿ ਹਰਿ ਲਿਵ ਲਾਈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਹਰਿ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ਜੀਉ ॥ਸਤਜੁਗਿ ਸਭੁ ਸੰਤੋਖ
ਸਰੀਰਾ ਪਗ ਚਾਰੇ ਧਰਮੁ ਧਿਆਨੁ ਜੀਉ ॥੧॥
Har har liv lā▫ī har nām sakẖā▫ī har ḏargėh pāvai mān jī▫o. Saṯjug sabẖ sanṯokẖ sarīrā pag cẖāre ḏẖaram ḏẖi▫ān jī▫o. ||1||
One who (liv laai) focuses on (har-i har-i) the Almighty, s/he has the imbibed (har-i naam-u) Divine virtues (sakhaai) accompanying the soul to the hereafter and (paavai) obtain (maan-u) honor
(dargah) in Divine court, i.e. honorably unite with the Creator.
(Satjug-i) in Satyug there is (sabh-u) total (santokh) contentment – being happy with Divine will – in (sareera = body/mind) creatures; (pag chaarey = on all four feet) all the four virtues including (dharam-u) righteousness and (dhiaan-u) remembrance of the Creator are intact.
ਤੇਤਾ ਜੁਗੁ ਆਇਆ ਅੰਤਰਿ ਜੋਰੁ ਪਾਇਆ ਜਤੁ ਸੰਜਮ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥ਪਗੁ ਚਉਥਾ ਖਿਸਿਆ ਤ੍ਰੈ
ਪਗ ਟਿਕਿਆ ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਜਲਾਇ ਜੀਉ ॥
Ŧeṯā jug ā▫i▫ā anṯar jor pā▫i▫ā jaṯ sanjam karam kamā▫e jī▫o. Pag cẖa▫uthā kẖisi▫ā ṯarai pag tiki▫ā man hirḏai kroḏẖ jalā▫e jī▫o.
In it (chautha) the fourth (pag-u) foot (khiskia) is lost and Dharma (ttikia) is supported on (trai) three feet i.e. when one of the four virtues, namely (santokh) contentment, is lost, (krodh-u) wrath (jalaaey = burns) destroys (man-i, hirdai) the mind – of goodness.
ਮਨਿ ਹਿਰਦੈ ਕ੍ਰੋਧੁ ਮਹਾ ਬਿਸਲੋਧੁ ਨਿਰਪ ਧਾਵਹਿ ਲੜਿ ਦੁਖੁ ਪਾਇਆ ॥ਅੰਤਰਿ ਮਮਤਾ ਰੋਗੁ ਲਗਾਨਾ
ਹਉਮੈ ਅਹੰਕਾਰੁ ਵਧਾਇਆ ॥
Man hirḏai kroḏẖ mahā bisloḏẖ nirap ḏẖāvėh laṛ ḏukẖ pā▫i▫ā. Anṯar mamṯā rog lagānā ha▫umai ahaʼnkār vaḏẖā▫i▫ā.
(Krodh-u) wrath (man-i, hirdai) in mind is (mahaa) the great (bis-lodh-u = essence of poison) the cause of conflict; (nirap = kings) the rulers (dhaaveh larr-i = run to fight) engage in wars and people (dukh-u paaia) suffer.
They (rog-u lagaana) are afflicted with (mamata) possessiveness, with (vadhaaia) increasing (haumai) ego and (ahankaar-u) vanity.
ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਧਾਰੀ ਮੇਰੈ ਠਾਕੁਰਿ ਬਿਖੁ ਗੁਰਮਤਿ ਹਰਿ ਨਾਮਿ ਲਹਿ ਜਾਇ ਜੀਉ ॥ਤੇਤਾ ਜੁਗੁ ਆਇਆ ਅੰਤਰਿ ਜੋਰੁ ਪਾਇਆ ਜਤੁ ਸੰਜਮ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੨॥
Har har kirpā ḏẖārī merai ṯẖākur bikẖ gurmaṯ har nām lėh jā▫e jī▫o. Ŧeṯā jug ā▫i▫ā anṯar jor pā▫i▫ā jaṯ sanjam karam kamā▫e jī▫o. ||2||
When (har-i har-i) the Almighty, (tthaakur-i) Master (meyrey = my) of all (kirpa dhaari) bestows grace, – one finds the true guru and – (bikh-u = poison) the causes of conflict (lah jaaey) are removed, (gurmat-i) with the guru’s guidance.
When (teyta) Treyta (jug-u) Yug or the realm of three virtues (aaia) comes, then temptations in (maaia) the world-play (jor-u paaia = put pressure) assert themselves (antar-i = within) the mind and people – forgetting the Almighty – (kamaaey) practice (jat-u) abstinence, (sanjam) control of senses and (karam) rituals. 2.
ਜੁਗੁ ਦੁਆਪੁਰੁ ਆਇਆ ਭਰਮਿ ਭਰਮਾਇਆ ਹਰਿ ਗੋਪੀ ਕਾਨ੍ਹ੍ਹੁ ਉਪਾਇ ਜੀਉ ॥ਤਪੁ ਤਾਪਨ ਤਾਪਹਿ
ਜਗ ਪੁੰਨ ਆਰੰਭਹਿ ਅਤਿ ਕਿਰਿਆ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥
Jug ḏu▫āpur ā▫i▫ā bẖaram bẖarmā▫i▫ā har gopī kānĥ upā▫e jī▫o. Ŧap ṯāpan ṯāpėh jag punn ārambẖėh aṯ kiri▫ā karam kamā▫e jī▫o.
When another of the four virtues, namely (daiaa) compassion, is lost then; Duaapur (jug-u) Yug is said to have (aaia) come; people (bharam-i) are deluded to (bharmaaia = led astray) believe that (kaanh-u) Krishna and (gopi) the milkmaids (upaaia) were created in such an age (har-i) by the Creator.
People (taapah-i = take heat) stubbornly (tap-u taapan) perform severe austerities and (aarambhah-i) start (jag) fire sacrifices considered (pu’nn) virtuous; they (kamaaey) perform (at-i) hard (kiria karam) rituals.
ਕਿਰਿਆ ਕਰਮ ਕਮਾਇਆ ਪਗ ਦੁਇ ਖਿਸਕਾਇਆ ਦੁਇ ਪਗ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥ਮਹਾ ਜੁਧ ਜੋਧ ਬਹੁ ਕੀਨ੍ਹ੍ਹੇ ਵਿਚਿ ਹਉਮੈ ਪਚੈ ਪਚਾਇ ਜੀਉ ॥
Kiri▫ā karam kamā▫i▫ā pag ḏu▫e kẖiskā▫i▫ā ḏu▫e pag tikai tikā▫e jī▫o. Mahā juḏẖ joḏẖ baho kīnĥe vicẖ ha▫umai pacẖai pacẖā▫e jī▫o.
(Kiria karam) ritual practices (kamaaia) are performed when (duey) two – of the four – (pag = feet) virtues (khiskaaia) have been lost and one (ttikai) rests (ttikaaey) supported on (duey pag = two feet) two virtues namely (dharam) righteousness and (sach) remembrance of the Almighty.
(Jodh) the warriors (keenhey = do) wage (bah-u) many (maha) great (judh) battles; they thus (pachaaey) destroy and (pachai) are destroyed because of their (humai) ego.
ਦੀਨ ਦਇਆਲਿ ਗੁਰੁ ਸਾਧੁ ਮਿਲਾਇਆ ਮਿਲਿ ਸਤਿਗੁਰ ਮਲੁ ਲਹਿ ਜਾਇ ਜੀਉ ॥ਜੁਗੁ ਦੁਆਪੁਰੁ ਆਇਆ ਭਰਮਿ ਭਰਮਾਇਆ ਹਰਿ ਗੋਪੀ ਕਾਨ੍ਹ੍ਹੁ ਉਪਾਇ ਜੀਉ ॥੩॥
Ḏīn ḏa▫i▫āl gur sāḏẖ milā▫i▫ā mil saṯgur mal lėh jā▫e jī▫o. Jug ḏu▫āpur ā▫i▫ā bẖaram bẖarmā▫i▫ā har gopī kānĥ upā▫e jī▫o. ||3||
When (deen daiaal-i) the compassionate-to-the-poor Almighty (milaaey) enables to find (gur-u saadh-u) the saint guru, then (mil-i) by meeting (satigur) the true guru – and following his teachings – (mal-u = filth) the transgressions mentioned above (lah-i jaaey) are removed.
When another of the four virtues is lost then; Duaapur-u (jug-u) Yug is said to have (aaia) come; people (bharam-i) are deluded to (bharmaaia = led astray) believe that (kaanh-u) Krishna and (gopi) the milkmaids (upaaey) were created in such an age (har-i) by the Creator. 3.
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ਕਲਿਜੁਗੁ ਹਰਿ ਕੀਆ ਪਗ ਤ੍ਰੈ ਖਿਸਕੀਆ ਪਗੁ ਚਉਥਾ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ
ਅਉਖਧੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸਾਂਤਿ ਪਾਇ ਜੀਉ ॥
Kalijug har kī▫ā pag ṯarai kẖiskī▫ā pag cẖa▫uthā tikai tikā▫e jī▫o. Gur sabaḏ kamā▫i▫ā a▫ukẖaḏẖ har pā▫i▫ā har kīraṯ har sāʼnṯ pā▫e jī▫o.
When (trai) three (pag = feet) virtues (khiskeea) are lost and one (tikai) rests (tikaaey) supported on (chautha) the fourth (pag-u = foot) virtue, namely remembrance of (sach) the Eternal Master, (har-i) the Creator is said to have (keeaa) created (kalijug-u) the age of conflict/ignorance.
The way to (paaey) obtain (saant-i) peace – in this age of conflicts – is by taking (aukhadh-u) the medicine of remembering (har-i) the Almighty (kamaaia) acting on (sabad-u = word) the teachings of the guru of (keerat) singing the praises of the Almighty.
ਹਰਿ ਕੀਰਤਿ ਰੁਤਿ ਆਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਖੇਤੁ ਜਮਾਇਆ ॥ਕਲਿਜੁਗਿ ਬੀਜੁ ਬੀਜੇ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਲਾਹਾ ਮੂਲੁ ਗਵਾਇਆ ॥
Har kīraṯ ruṯ ā▫ī har nām vadā▫ī har har nām kẖeṯ jamā▫i▫ā. Kalijug bīj bīje bin nāvai sabẖ lāhā mūl gavā▫i▫ā.
This is (rut-i = season for sowing) the era when one (jamaaia = sows) lives by (har-i har-i naam-u) Divine virtues in (kheyt-u = soil) human body by (har-i keerat-i) praising the Almighty’s (vaddaaee) virtues.
(Kalijug-i) in Kaliyug, anyone who (beejey) sows (beej-u) the seed (bin-u = without) of other than (naavai) Divine virtues, forgets the Master and engages in rituals, loses (sabh-u) all (laaha = profit) the advantage of human birth – for the soul to unite with the Creator – and even (mool-u) the capital, i.e. the credit of virtues from past births (gavaaia) is lost.
ਜਨ ਨਾਨਕਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਮਨਿ ਹਿਰਦੈ ਨਾਮੁ ਲਖਾਇ ਜੀਉ ॥ਕਲਜੁਗੁ ਹਰਿ ਕੀਆ ਪਗ ਤ੍ਰੈ
ਖਿਸਕੀਆ ਪਗੁ ਚਉਥਾ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥੪॥੪॥੧੧॥
Jan Nānak gur pūrā pā▫i▫ā man hirḏai nām lakẖā▫e jī▫o. Kaljug har kī▫ā pag ṯarai kẖiskī▫ā pag cẖa▫uthā tikai tikā▫e jī▫o. ||4||4||11||
(Jan) the servant fourth Nanak (paaia) has found (poora) the perfect guru who (lakhaaey) shows the Almighty (man-i hirdai) in the mind.
When (trai) three (pag = feet) virtues (khiskeea) are lost and one (tikai) rests (ttikaaey) supported on (chautha) the fourth (pag = foot) virtue, namely remembrance of (sach) the Eternal Master, (har-i) the Creator is said to have (keeaa) created (kalijug-u) the age of conflict/ignorance. 4. 4. 11.
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