SGGS pp 26-28, Srirag M: 3, 1-4

SGGS pp 026-028, Siriraag M: 3, 1-4

 ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Siree Raag, Third Mehl, First House.  Ik▫oaʼnkār saṯgur parsāḏ

 Composition of the third Guru in Raga Siriraag to be sung to (mahla 3) the first clef (beat). Invoking the one all-pervasive Creator who may be known by the true guru’s grace/guidance

One God who may be known with the grace of the true Guru

ਹਉ ਸਤਿਗੁਰੁ ਸੇਵੀ ਆਪਣਾ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਭਾਇ ॥ ਸਤਿਗੁਰੁ ਮਨ ਕਾਮਨਾ ਤੀਰਥੁ ਹੈ ਜਿਸ ਨੋ ਦੇਇ ਬੁਝਾਇ ॥

Ha▫o saṯgur sevī āpṇā ik man ik cẖiṯ bẖā▫e   Saṯgur man kāmnā ṯirath hai jis no ḏe▫e bujẖā▫e

ਮਨ ਚਿੰਦਿਆ ਵਰੁ ਪਾਵਣਾ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਇ ॥ ਨਾਉ ਧਿਆਈਐ ਨਾਉ ਮੰਗੀਐ ਨਾਮੇ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Man cẖinḏi▫ā var pāvṇā jo icẖẖai so fal pā▫e   Nā▫o ḏẖi▫ā▫ī▫ai nā▫o mangī▫ai nāme sahj samā▫e ||1||

(Hau) I (seyvi = serve) obey (aapna = own) my (satigur-u) true guru with (ik = one) single minded attention and (ik) one (bhaaey) love in (chit-i) in the heart, i.e. sincere longing for the Almighty.

People go (teerath-u) a place of pilgrimage for fulfilment of (kaamna) wishes, but for one (no) to (jis) whom the Almighty gives the understanding, obtaining awareness of Naam from (satigur-u) the true guru is the pilgrimage to fulfilment longing to find the Almighty within.

One (sahj-i) effortlessly remains (samaaey) absorbed in compliance (naamey) of the Almighty, by (mangeeai) asking/obtaining for awareness of, and (dhiaaeeai) by paying attention to (Naau) Naam/Divine commands. 1.

ਮਨ ਮੇਰੇ ਹਰਿ ਰਸੁ ਚਾਖੁ ਤਿਖ ਜਾਇ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਚਾਖਿਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har ras cẖākẖ ṯikẖ jā▫e   Jinī gurmukẖ cẖākẖi▫ā sėhje rahe samā▫e ||1|| rahā▫o

(Meyrey) my mind, (chaakh-u = taste) drink (har-i) the Divine (ras-u) elixir, i.e. comply with Naam and your (tikh = thirst) longing for the Almighty shall (jaaey = go) be fulfilled.

Those (jinni) who (chaakhiaa) taste/experience living by (har-i = divine,) (ras-u = elixir) Naam/Divine commands, (rahey) remain (sahjey) intuitively (samaaey) absorbed in the Almighty. 1.

(Rahaau) dwell on this and reflect

ਜਿਨੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਿਨੀ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਅੰਤਰਿ ਹਰਿ ਰਸੁ ਰਵਿ ਰਹਿਆ ਚੂਕਾ ਮਨਿ ਅਭਿਮਾਨੁ ॥

Jinī saṯgur sevi▫ā ṯinī pā▫i▫ā nām niḏẖān   Anṯar har ras rav rahi▫ā cẖūkā man abẖimān

Those who (seyviaa) have served/obeyed (satigur-u) the true guru (tini) they (paiaa) obtain (nidhaan-u = treasure) the wealth of awareness of Naam.

With this (abhimaan-u) pride (man-i) of the mind (chooka) ends and (har-i ras-u = Divine elixir) Naam (rahiaa) remains (rav-i) present (antar-i) within, i.e. one remembers and lives by Naam.

ਹਿਰਦੈ ਕਮਲੁ ਪ੍ਰਗਾਸਿਆ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨੁ ॥ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਰਵਿ ਰਹਿਆ ਪਾਇਆ ਦਰਗਹਿ ਮਾਨੁ ॥੨॥

Hirḏai kamal pargāsi▫ā lāgā sahj ḏẖi▫ān   Man nirmal har rav rahi▫ā pā▫i▫ā ḏargahi mān ||2||

The mind is like the lotus flower; it withers in absence of Naam-water, but when Naam is remembered, (kamal) the lotus/mind (pragaasiaa) blossoms, i.e. is enlivened/enthused and (dhiaan-u) focus on God (sahj-i) in a state of poise (laaga) attained.

With other ideas dispelled, (man-u) the mind (nirmal-u) is purified of other ideas, (rahiaa) remains in remembrance of Naam – avoiding vices – and (maan-u) honour/acceptance for union with the Almighty (paaiaa) received (dargah) in Divine court, i.e. from God. 2.

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤੇ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥ ਹਉਮੈ ਮਮਤਾ ਮਾਰਿ ਕੈ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥

Saṯgur sevan āpṇā ṯe virle sansār   Ha▫umai mamṯā mār kai har rākẖi▫ā ur ḏẖār

Those who (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru, (tay) they are (virley) rare (sansaar-i) in the world – with distractions around.

They (maar-i kai = kill) give up (mamta) worldly attachments – which are transitory in nature -, and shun (haumai = ego) acting by self-will and (rakhiaa) keep (har-i) the Almighty (ur dhaar-i) enshrined in mind.

ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿਨਾ ਨਾਮੇ ਲਗਾ ਪਿਆਰੁ ॥ ਸੇਈ ਸੁਖੀਏ ਚਹੁ ਜੁਗੀ ਜਿਨਾ ਨਾਮੁ ਅਖੁਟੁ ਅਪਾਰੁ ॥੩॥

Ha▫o ṯin kai balihārṇai jinā nāme lagā pi▫ār   Se▫ī sukẖī▫e cẖahu jugī jinā nām akẖut apār ||3||

(Hau) I (baliharnai = am sacrifice) adore (tinkai) those (jinaa) who (lagaa) develop (piaar-u = love) sincere obedience (naamey) with the Almighty. (apaar-u) the Infinite, are (sukhi) at peace/comfort in (chahu = all four, jugi = ages) throughout life and in the hereafter. 3.

ਗੁਰ ਮਿਲਿਐ ਨਾਮੁ ਪਾਈਐ ਚੂਕੈ ਮੋਹ ਪਿਆਸ ॥ ਹਰਿ ਸੇਤੀ ਮਨੁ ਰਵਿ ਰਹਿਆ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸੁ ॥

Gur mili▫ai nām pā▫ī▫ai cẖūkai moh pi▫ās   Har seṯī man rav rahi▫ā gẖar hī māhi uḏās

Awareness of Naam (paaeeai) is obtained (miliai) on finding/following (gur) the guru for, then (moh) attachment to and (piaas = thirst) craving for transitory gains/pleasures (chookai) ends.

One (rahiaa) remains (rav-i) in remembrance (seyti) of (har-i) the Almighty being (udaas-u) unattached to the worldly attractions while being (maah-i) in (ghar-i) the home (hi) itself – not by leaving family and retiring to jungles.

ਜਿਨਾ ਹਰਿ ਕਾ ਸਾਦੁ ਆਇਆ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥੪॥੧॥੩੪॥

Jinā har kā sāḏ ā▫i▫ā ha▫o ṯin balihārai jās   Nānak naḏrī pā▫ī▫ai sacẖ nām guṇṯās ||4||1||34||

(Hau) I (balihaarai jaas-u = am sacrifice) adore (tin) those who (aaiaa = come) enjoy (saad-u = taste) presence of the Almighty within.

Awareness of (sach-u) the eternal/inevitable Naam/Divine commands of (guntaas-u) the Almighty treasure of virtues (paaeeai) is obtained (nadri) with grace of the Almighty – leads to the guru, says third Nanak. 4. 1. 34.

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Note: The Shabad below cautions against adopting pious-looking garbs to cheat people. One needs to be a sincere seeker to find the Almighty. For this one should remain unattached while leading a house- holder’s life and comply with Naam/Divine commands.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਬਹੁ ਭੇਖ ਕਰਿ ਭਰਮਾਈਐ ਮਨਿ ਹਿਰਦੈ ਕਪਟੁ ਕਮਾਇ ॥ ਹਰਿ ਕਾ ਮਹਲੁ ਨ ਪਾਵਈ ਮਰਿ ਵਿਸਟਾ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3 Baho bẖekẖ kar bẖarmā▫ī▫ai man hirḏai kapat kamā▫e   Har kā mahal na pāv▫ī mar vistā māhi samā▫e ||1||

Composition of the third Guru in Raga Siriraag (Bharmaaeeai) going about (kar-i) wearing (bah-u = many) various pious looking (bheykh) garbs, but (kamaaey) having (kapatt-u) deceit in (man-i) in mind and (hirdai) heart, one does not (paavaee) find (mahal-u = palace) abode (ka) of (har-i) the Almighty, but (mar-i = dying) succumbing to temptations for money/pleasures, and (samaaey) remains (maah-i) in (vistta = excrement) dirt of vices in birth after birth. 1.

ਮਨ ਰੇ ਗ੍ਰਿਹ ਹੀ ਮਾਹਿ ਉਦਾਸੁ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਸੋ ਕਰੇ ਗੁਰਮੁਖਿ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥ ਰਹਾਉ ॥

Man re garih hī māhi uḏās   Sacẖ sanjam karṇī so kare gurmukẖ ho▫e pargās||1|| rahā▫o

(Rey) o (man = mind) human being, remain (udaas-i) unattached being (grih) the family (hi) itself, i.e. there is no need to wear garbs or go to jungles.

One who (hoey) is (pargaas-i) enlightened (gurmukh-i) by the guru’s guidance, (so) that persons (karey = does) practices (sach-u) truthful living (sanjam-u = control of senses) discipline. 1.

(Rahaau) dwell on this and reflect

ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਜੀਤਿਆ ਗਤਿ ਮੁਕਤਿ ਘਰੈ ਮਹਿ ਪਾਇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਈਐ ਸਤਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Gur kai sabaḏ man jīṯi▫ā gaṯ mukaṯ gẖarai mėh pā▫e   Har kā nām ḏẖi▫ā▫ī▫ai saṯsangaṯ mel milā▫e ||2||

(Man-u) the mind is (jeetiaa) conquered, i.e. it does not act in ego/self-will – obeys Naam/Divine commands, does not transgress and (paaey) attains (gat-i, mukat-i) freedom from temptations while being (mah-i) in (gharai = home) the family.

One should (milaaey) join (satsangat-i) the holy congregation – where awareness of Naam is obtained – and (meyl-i) together (dhiaaeeai) remember Naam/commands (ka) of (har-i) the Almighty. 2.

ਜੇ ਲਖ ਇਸਤਰੀਆ ਭੋਗ ਕਰਹਿ ਨਵ ਖੰਡ ਰਾਜੁ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਗੁਰ ਸੁਖੁ ਨ ਪਾਵਈ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥੩॥

Je lakẖ isṯarī▫ā bẖog karahi nav kẖand rāj kamāhi   Bin saṯgur sukẖ na pāv▫ī fir fir jonī pāhi ||3||

Even (jey) if one has a lakh (istreeaa) women to (bhog karah-i) indulge with or (kamaah-i) exercises (raaj-u) rule over (nav = nine, khandd = regions) the whole world – and draws satisfaction.

S/he does not (paavaee) attain (sukh-u) permanent comfort/peace (bin-u) without following (satgur) the true guru – to live by Naam and find God within in life and unite with the Creator on death -, but (paah-i) is put (joni) in the womb/is reborn (phir-i phir-i) again and again. 3.

ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਜਿਨੀ ਪਹਿਰਿਆ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥ ਤਿਨਾ ਪਿਛੈ ਰਿਧਿ ਸਿਧਿ ਫਿਰੈ ਓਨਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥੪॥

Har hār kanṯẖ jinī pahiri▫ā gur cẖarṇī cẖiṯ lā▫e   Ŧinā picẖẖai riḏẖ siḏẖ firai onā ṯil na ṯamā▫e ||4||

A woman wears adornments to be attractive; Those (jinni) who (pahriaa) wear (haar-u) the necklace/adornment (kantth-i) round the neck of (har-i= dispels = vices) the purifying and (har-i = makes green) rejuvenating Naam of the Almighty, (laaey) attaching (chit-u) the mind to (charni) feet, i.e. by following directions, of (gur) the guru.

They do not have not (til-u = sesame seed) a bit of (tamaaey) greed/desires, (radh-i saidh-i) miraculous powers (phirai = wanders) follow (pichhai) behind (tinaa) them, i.e. they need not desire anything – they find God effortlessly. 4.

ਜੋ ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਥੀਐ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥ ਜਨੁ ਨਾਨਕੁ ਜੀਵੈ ਨਾਮੁ ਲੈ ਹਰਿ ਦੇਵਹੁ ਸਹਜਿ ਸੁਭਾਇ ॥੫॥੨॥੩੫॥

Jo parabẖ bẖāvai so thī▫ai avar na karṇā jā▫e   Jan Nānak jīvai nām lai har ḏevhu sahj subẖā▫e ||5||2||35||

They have firm faith that (jo) what (prabh) the Almighty (bhaavai) approves (so) that (theeai) happens, (avar-u) anyone else (na jaaey) cannot do anything.

O (har-i) Almighty, please (deyvh-u) impart this (sahj-i subhaaey) nature, that (jan-u) humble Guru Nanak – the seekers (jeevai) lives (lai = taking) in obedience of Naam/Divine commands. 5. 2. 35.

Page 27

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਜਿਸ ਹੀ ਕੀ ਸਿਰਕਾਰ ਹੈ ਤਿਸ ਹੀ ਕਾ ਸਭੁ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥

Sirīrāg mėhlā 3 gẖar 1. Jis hī kī sirkār hai ṯis hī kā sabẖ ko▫e   Gurmukẖ kār kamāvṇī sacẖ gẖat pargat ho▫e

Composition of the third Guru in Rag Sirirag to be sung to the first beat. The Almighty (ki = of, jis = who) whose (sirkaar) domain (hi) alone the creation (hai) is; (sabh-u koey) everyone is subject to (tis) IT’s commands of (hi) alone.

When one, (gurmukh-i) the guru’s guidance (kamaavni) carries (kaar) task given by the Almighty, i.e. leads life by Divine commands, then (sach-u) The Eternal Almighty (pargatt-u hoey) manifests (ghatt-i = in body) within, i.e. one experiences peace like a law-abiding citizen does.

ਅੰਤਰਿ ਜਿਸ ਕੈ ਸਚੁ ਵਸੈ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਸਚਿ ਮਿਲੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥੧॥

Anṯar jis kai sacẖ vasai sacẖe sacẖī so▫e   Sacẖ mile se na vicẖẖuṛėh ṯin nij gẖar vāsā ho▫e ||1||

One (antar-i) within (kai = of, jis = who) whom (sach-u) the Eternal (vasai = abides) remembered, (soey) reputation of that (sachey) truthfully living person (sachi = true) good.

Those who (miley = meet) find the Almighty (sach-i) through truthful conduct, (sey) they (hoey) get (vaasaa) abode in (nij) own (ghar-i) home, i.e. merge in the Almighty and are not (vichhurrey) separated, i.e. are not reborn.

ਮੇਰੇ ਰਾਮ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਤਗੁਰੁ ਸਚੁ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere rām mai har bin avar na ko▫e   Saṯgur sacẖ parabẖ nirmalā sabaḏ milāvā ho▫e ||1|| rahā▫o

O (raam) all-pervasive Master (meyrey = my) of all, I have (na koey = not any) no (avar-u) other support (bin-u) except (har-i = almighty) Divine commands to guide in life.

(Sach-u) the Eternal (prabh-u) Almighty (satgur-u) true guru is (nirmalaa) pristine and (milaava) union with It (hoey) happens (sabad-i = by word) with obedience to Divine commands. 1.

(Rahaau) dwell on this and reflect. 

ਸਬਦਿ ਮਿਲੈ ਸੋ ਮਿਲਿ ਰਹੈ ਜਿਸ ਨਉ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਦੂਜੈ ਭਾਇ ਕੋ ਨਾ ਮਿਲੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥

Sabaḏ milai so mil rahai jis na▫o āpe la▫e milā▫e   Ḏūjai bẖā▫e ko nā milai fir fir āvai jā▫e

One who (milai = meets) experiences the Almighty (sabad-i) through obedience to Sabad-i/Divine commands, (mil rahai = remains with) keeps experiencing; such a person is one (jis nau) whom the Almighty (aapey = self) IT-self (laey milaaey = unites) keeps in remembrance/obedience of Sabad/Divine commands.

(Na ko = not any) no one (milai) experiences the Almighty within by (doojai) other (bhaaey) ideas – commits vices and (aavai = comes, jaaey = goes) keeps taking births and dying (phir-i phir-i) again and again.

ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਏਕੋ ਰਹਿਆ ਸਮਾਇ ॥ ਜਿਸ ਨਉ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਸੋ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਇ ॥੨॥

Sabẖ mėh ik varaṯḏā eko rahi▫ā samā▫e   Jis na▫o āp ḏa▫i▫āl ho▫e so gurmukẖ nām samā▫e ||2||

(Ik-u) the One Almighty (varatadaa) works (mah-i) in (sab) all; (eyko) the One alone (rahiaa samaaey) is present in all. One (nau) to whom (aap-i = self) the Almighty is (daiaal-u) kind – to lead to the guru – (so) that person (samaaey) remains absorbed/in obedience (naam-i) to Naam/Divine commands, (gurmukh-i) with the guru’s guidance. 2.

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ ॥

Paṛ paṛ pandiṯ joṯkī vāḏ karahi bīcẖār   Maṯ buḏẖ bẖavī na bujẖ▫ī anṯar lobẖ vikār

(Pandit) scholars and (jotki/jyootshi) astrologers (parr-i parr-i) keep reading scriptures and (karah-i = do, beechaar-u = reflection) think of (vaad) arguments in discussions.

Their (mat-i) thoughts and (budh-i) intellect (bhavi = wander) go astray because of (vikaar-u) the vice of ego and (lobh) greed/extorting money (anta-i = inside) in mind.

ਲਖ ਚਉਰਾਸੀਹ ਭਰਮਦੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਹੋਇ ਖੁਆਰੁ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੩॥

Lakẖ cẖa▫orāsīh bẖaramḏe bẖaram bẖaram ho▫e kẖu▫ār   Pūrab likẖi▫ā kamāvaṇā ko▫e na metaṇhār ||3||

They (bhrmadey = wander) go through birth in (churaaseeh) eighty four lakh life forms; they (hoey) are (khuaar-u) humiliated by not being accepted for union with the Creator and (bhram-i bhram-i) keep wandering/remain in cycles of births and deaths.

They (kamaavna) act according to influence of (likhiaa) what is written on their souls (poorabb-i) based on past deeds/experiences; (kaoey na) none (meyttanhaar-u) can erase that writing him/herself. 3.

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ ਸਬਦਿ ਮਿਲਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਸੇਵਾ ਪਵੈ ਸਭ ਥਾਇ ॥

Saṯgur kī sevā gākẖ▫ṛī sir ḏījai āp gavā▫e   Sabaḏ milėh ṯā har milai sevā pavai sabẖ thā▫e

(Seyva = service) compliance with teachings of (satgur) the true guru is (gaakhrri) hard one has to (gavaaey = lose) give up (aap-u = self) acting by self-will and (deejai = give/offer, sir-u = head) be ready to die/give up ego and obey.

If one (milah-i) obtain awareness (sabad-i = of the word) Naam/ Divine commands and complies with it, (ta) then s/he (milai = finds) experiences presence of (har-i) the Almighty; and (sabh) all his/her (seyva = service) actions (pavai = put, thaaey = in place) are approved and s/he (milai) is absorbed/merges with (har-i) the Almighty.

ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਤਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥੪॥

Pāras parsi▫ai pāras ho▫e joṯī joṯ samā▫e   Jin ka▫o pūrab likẖi▫ā ṯin saṯgur mili▫ā ā▫e ||4||

It is believed a base metal like iron changes to gold by touching a stone called Paaras. This is used as metaphor for ignorant persons being aware with the guru’s guidance. In fact the goes further and makes disciple like himself and fit to become the guru and his/her (joti) soul (smaaey) merges (jot-i) in the Supreme Spirit.

Only those (kau = for, jin = whom) in whose destiny it is so (likhiaa) written (poorab-i) from the past by the Creator, (miliaa aaey = comes and meets) find (satgur-u) the true guru. 4.

ਮਨ ਭੁਖਾ ਭੁਖਾ ਮਤ ਕਰਹਿ ਮਤ ਕਰਹਿ ਪੂਕਾਰ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜਿਨਿ ਸਿਰੀ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥

Man bẖukẖā bẖukẖā maṯ karahi maṯ ṯū karahi pūkār   Lakẖ cẖa▫orāsīh jin sirī sabẖsai ḏe▫e aḏẖār

O (man = mind) human being, (mat) do not (karah-i) keep saying you are (bhukha bhukha) hungry and (mat) do not (karah-i = make, pookar = call for help) make entreaties to others.

The Creator, (jin-i) who (siri) created living beings of (chauraaseeh) eighty for lakh forms of creatures, also (dey-i =gives, adhaar-u = sustenance) has provided the wherewithal, i.e. one needs to put in effort to get anything.

Mesaage: The Almighty is present within, one who needs to obey Divine commands to experience the Master.

ਨਿਰਭਉ ਸਦਾ ਦਇਆਲੁ ਹੈ ਸਭਨਾ ਕਰਦਾ ਸਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥੫॥੩॥੩੬॥

Nirbẖa▫o saḏā ḏa▫i▫āl hai sabẖnā karḏā sār   Nānak gurmukẖ bujẖī▫ai pā▫ī▫ai mokẖ ḏu▫ār ||5||3||36|| 

(Nirbhau = fearless) the Supreme Being is (sadaa) ever (daiaal-u) kind and (karda saar) takes care of (sabhna) all – one does not have to go elsewhere or use unfair means to full fill aspirations.

This is (bujheeai) is understood (gurmukh-i) with the guru’s guidance and (paaeeai) obtain (mokh) freedom from vices and entry to (duaar-u) gate/place of the Almighty for union, says third Nanak. 5. 3. 36.

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥   

Sirīrāg mėhlā 3 Jinī suṇ kai mani▫ā ṯinā nij gẖar vās   Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās

Composition of the third Guru in Raga Siriraag.  (Jini) those who (sun-i kai) listen to and (ma’nniaa) obey Divine commands (tina) they have (vaas-u) abode in (nij) own (ghar-i) home, i.e. they focus on God within and look nowhere else.

They (saalaah-i) praise (sach-u) the Eternal (gurmati) with the guru’s guidance and (paaiaa) find (har-i) the Almighty (guntaas-u) treasure of virtues.

ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥ ਹਿਰਦੈ ਜਿਨ ਕੈ ਹਰਿ ਵਸੈ ਤਿਤੁ ਘਟਿ ਹੈ ਪਰਗਾਸੁ ॥੧॥

Sabaḏ raṯe se nirmale ha▫o saḏ balihārai jās   Hirḏai jin kai har vasai ṯiṯ gẖat hai pargās ||1||

Those whose minds (ratey) are imbued (sabad-i = with the word) with the guru’s teachings are (nirmaley = spotless) cleansed of vices; (hau) I (sad) ever (balihaarai jaas-u = am sacrifice) adore them. One (jin kai) in whose (hirdai) mind (har-i) God (vasai) abides, there is (pargaas-u) enlightenment of Naam in (tit-u) that (ghatt-i) mind. 1.

ਮਨ ਮੇਰੇ ਹਰਿ ਹਰਿ ਨਿਰਮਲੁ ਧਿਆਇ ॥ ਧੁਰਿ ਮਸਤਕਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਸੇ ਗੁਰਮੁਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har har nirmal ḏẖi▫ā▫e   Ḏẖur masṯak jin ka▫o likẖi▫ā se gurmukẖ rahe liv lā▫e||1|| rahā▫o

(Meyrey) my (man) mind (dhiaaey) pay attention to (nirmal-u) the pristine (har-i = dispels vices) purifying and (har-i = makes green) rejuvenating Divine virtues and commands.

This is best done with guidance of the guru; those (kau) in (jin) whose (mastak-i = forehead) destiny it is so (likhiaa) written, they find the guru and (rahey) keep (liv) attention (laaey) fixed – on Naam. 1.

(Rahaau) dwell on this and reflect

ਹਰਿ ਸੰਤਹੁ ਦੇਖਹੁ ਨਦਰਿ ਕਰਿ ਨਿਕਟਿ ਵਸੈ ਭਰਪੂਰਿ ॥ ਗੁਰਮਤਿ ਜਿਨੀ ਪਛਾਣਿਆ ਸੇ ਦੇਖਹਿ ਸਦਾ ਹਦੂਰਿ ॥  

Har sanṯahu ḏekẖhu naḏar kar nikat vasai bẖarpūr   Gurmaṯ jinī pacẖẖāṇi▫ā se ḏekẖėh saḏā haḏūr  

O (santah-u = saints) seekers (deykhahu) see (kar-i = with, nadar-i = sight) looking within and you will find that (har-i) the Almighty (vasai) abides (nikatt-i = near) within and (bharpoor-i = fully filling) pervades everywhere.

Those (jinni) who (pachhaaniaa) recognize/understand (gurmat-i) the guru’s counsel (sey) they (deykhah-i) see the Almighty (sadaa) ever (hadoor-i) present before/with them.

ਜਿਨ ਗੁਣ ਤਿਨ ਸਦ ਮਨਿ ਵਸੈ ਅਉਗੁਣਵੰਤਿਆ ਦੂਰਿ ॥ ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥

Jin guṇ ṯin saḏ man vasai a▫uguṇvanṯi▫ā ḏūr   Manmukẖ guṇ ṯai bāhre bin nāvai marḏe jẖūr ||2||

Those (jin) who have (gun) virtues of awareness of Naam and conform to it, the Almighty (sad) ever (vasai) abides in their (man-i) minds, i.e. experience Divine presence within; but those (augunva’ntiaa) with faults/other ideas in mind consider God (door-i) far.

(Manmukh) those who act by self-will, (tai) they are (baahrey) bereft of (gun) the virtue of awareness of, and (bin-u = without) by not obeying (naavai) Naam (mardey = die) fall prey to vices and (jhoor-i) repent – for inability to attain union with the Almighty. 2.

Note: Gurbani often uses the example of a flower called ਕਸੁੰਭ (Kasumbh or Kusambh) or safflower. It has a very bright color to it but fades away quickly. This used as metaphor for short-lived pleasures.

ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Jin sabaḏ gurū suṇ mani▫ā ṯin man ḏẖi▫ā▫i▫ā har so▫e   An▫ḏin bẖagṯī raṯi▫ā man ṯan nirmal ho▫e  

Those (jin) who (sun-i) listen to and (ma’nniaa) obey (sabad-i) words/directions of the guru, they (dhiaaiaa) pay attention to commands of (soey = that one) the lone (har-i) Almighty Master.

(Ratiaa) being imbued with love (bhagti) devotion/obedience to God, one’s (man-u = mind) thoughts and (tan-u = body) actions are (nirmal-u = free of dirt) free from vices.

ਕੂੜਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਬਿਨਸਿ ਜਾਇ ਦੁਖੁ ਰੋਇ ॥ ਜਿਸੁ ਅੰਦਰਿ ਨਾਮ ਪ੍ਰਗਾਸੁ ਹੈ ਓਹੁ ਸਦਾ ਸਦਾ ਥਿਰੁ ਹੋਇ ॥੩॥

Kūṛā rang kasumbẖ kā binas jā▫e ḏukẖ ro▫e   Jis anḏar nām pargās hai oh saḏā saḏā thir ho▫e ||3||

One should not be tempted by the bright but (koorra = false/impermanent) short-lived (rang-u) colour of (kasu’mmbh) the safflower; it (binas-i jaaey = is destroyed) fades fast and then one (roey) wails in (dukh-u) grief.

One (jis-u) who has (pragaas-u = enlightenment) awareness of Naam (andar-i) within, (oh-u) that person (saaa sadaa) forever (hoey) remains (thir) stable, i.e. does not succumb to temptations. 3.

Page 28

ਇਹੁ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤੈ ਲਿਵ ਲਾਇ ॥ ਪਗਿ ਖਿਸਿਐ ਰਹਣਾ ਨਹੀ ਆਗੈ ਠਉਰੁ ਨ ਪਾਇ ॥

Ih janam paḏārath pā▫e kai har nām na cẖeṯai liv lā▫e   Pag kẖisi▫ai rahṇā nahī āgai ṯẖa▫ur na pā▫e  

If someone (paaey kai) having obtained (ih-u) this (padaarath-u = substance) valuable (janam-u) human birth, does not (cheytai) keep in mind (naam) Naam/commands of (har-i) the Almighty and (laaey = fixing, live = attention) focus them.

His/her (pag) foot (khisiai) slips, i.e. she strays because of temptations, s/he should remember that s/ he is not (rahnaa) to live in this world forever/has to die one day and shall not find (tthaur-u) place (aagai = ahead) with God – and keep taking births and dying.

ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਉਬਰੈ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥੪॥

Oh velā hath na āvī anṯ ga▫i▫ā pacẖẖuṯā▫e   Jis naḏar kare so ubrai har seṯī liv lā▫e ||4||  

(Oh) that (veyla = time) opportunity of human birth does not (aavaee) come (hath-i) in hand, i.e. Loses the opportunity and (an’nnt-i) ultimately (pachhutaaey) repents (gaiaa) on getting to Divine court where s/he is denied union with the Almighty.

But one on (jis-u) whom the Almighty (karey) bestows (nadar-i) grace, (so = that) s/he (ubrai) rises above temptations and (laaey) fixes (liv) attention (seyti) with (har-i) the Almighty, i.e. obeys Divine commands. 4.

ਦੇਖਾ ਦੇਖੀ ਸਭ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ ਜਿਨ ਗੁਰਮੁਖਿ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਸੇਵ ਪਈ ਤਿਨ ਥਾਇ ॥  

Ḏekẖā ḏekẖī sabẖ kare manmukẖ būjẖ na pā▫e   Jin gurmukẖ hirḏā suḏẖ hai sev pa▫ī ṯin thā▫e  

(Manmukh-i) an egoist – does not (paaey) get to (boojh) understand/obey Naam, acts by self-will (karey) and does (sabh) all (deykha deykhi) what s/he sees others doing, i.e. engages in rituals and worships.

On the other (hirda) the minds of those (jin) who follow the guru are (sudh-u) pure/free of vices, they obey Naam and (tin) their (seyv) service/obedience (paee) is put (thaaey) in place, i.e. approved in Divine court.

ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਹਰਿ ਨਿਤ ਪੜਹਿ ਹਰਿ ਗੁਣ ਗਾਇ ਸਮਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕੀ ਬਾਣੀ ਸਦਾ ਸਚੁ ਹੈ ਜਿ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੫॥੪॥੩੭॥

Har guṇ gāvahi har niṯ paṛėh har guṇ gā▫e samā▫e   Nānak ṯin kī baṇī saḏā sacẖ hai jė nām rahe liv lā▫e ||5||4||37||

They (nit) ever (paarrah-i) read about and (gaavah-i = sing) praise/emulate (gun) virtues of (har-i) the Almighty; (gaaey = singing) praising/emulating (gun) Divine virtues, they (samaaey) remain absorbed in obedience while alive and united with the Almighty after death.

Says third Nanak: (j-i) those who (rahey) remain (liv laaey) focused (naam-i) on Naam, (tin ki) their (baani = construction) conduct is (sach-u) truthful, – they unite with the Almighty. 5. 4. 37.

Seeing others, people perform rituals but the self oriented do not understand what they do. The worship of those whose mind is cleansed by the guru’s teachings is successful. Those who praise Divine virtues and read about them remain absorbed in them. They demonstrate truthful living. 5. 4. 37.