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

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 honor, i.e. be honorably 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.

 

The Yogi uses (naad-u) music and the Pundit (beyd-u) the Vedas/scriptural reading for union with God, but for the seeker (gurmukh-i) the guru’s word/teaching is Naad and Vedas; 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) faults which cause 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 all-pervasive (suaami) Master (parmaananda) embodiment of Supreme bliss, (binvant-i) submits fifth Nanak. 4. 1.

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