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

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 Raaga 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 Raaga 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/shaanti) peace (aaee = comes) is experienced in (hirdai) the mind (kai) of (ta) that person; by (bhettey) finding (tthaakur) the Master (bachnaant-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 Raaga Kaanrra. O (meyri) my (rasna) 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) 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 (bhaant-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 chhūē jañjāl...

 

(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 Raaga Kaanrra. (Maang-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 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 Raaga 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 (sio) 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/presentation of the self by (daas = servants) God’s devotees is (saar) sublime, 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 Raaga 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 Raaga 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) 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 Raaga 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) wisdom (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 place Your (parna = support) reliance (tuhaaro = your) on You; I have (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) from 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 (saant-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) attachment to (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 Raaga 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.

 

 

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