SGGS pp 28-30, Sirirag M: 3, 5-9

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥

 

ਜਿਨੀ ਇਕ ਮਨਿ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮਤੀ ਵੀਚਾਰਿ ॥ ਤਿਨ ਕੇ ਮੁਖ ਸਦ ਉਜਲੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥ ਓਇ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਸਦਾ ਸਦਾ ਸਚੈ ਨਾਮਿ ਪਿਆਰਿ ॥੧॥

Sirīrāg mėhlā 3  Jinī ik man nām ḏẖi▫ā▫i▫ā gurmaṯī vīcẖār   Ŧin ke mukẖ saḏ ujle ṯiṯ sacẖai ḏarbār   O▫e amriṯ pīvėh saḏā saḏā sacẖai nām pi▫ār ||1||

 

Composition of the third Guru in Raga Siriraag Those (jinni) who (ik = one, man-i = in mind) single-mindedly (dhiaaiaa) pay attention to (naam-u) Divine commands (veechaar-i) reflecting on (gurmati) the guru’s guidance – they do not transgress.

Their (mukh) faces are (sad) ever clean, i.e. their records of actions are found without blemish (tit-u) there (darbaar-i) in court of (sachai) the Eternal.

(Oey) they (sadaa sadaa) forever (peevah-i) drink (amrit-u) the life-giving elixir, i.e. ever conduct themselves by Naam/Divine commands (piaar-i) with love for (sachai) the Eternal (naam-i) Almighty. 1.

 

ਭਾਈ ਰੇ ਗੁਰਮੁਖਿ ਸਦਾ ਪਤਿ ਹੋਇ ॥ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਈਐ ਮਲੁ ਹਉਮੈ ਕਢੈ ਧੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gurmukẖ saḏā paṯ ho▫e   Har har saḏā ḏẖi▫ā▫ī▫ai mal ha▫umai kadẖai ḏẖo▫e ||1|| rahā▫o

 

(rey) o (bhaai) brother/dear, one (sadaa) ever (hoey) receives (pat-i) honour (gurmukh-i) by following the guru; we (sadaa sadaa) forever (dhiaaeeai) pay attention to commands of (har-i) the Almighty which (dhoey) washes and (kaddhai) throws out (mal-u = dirt) the vice of (haumai = ego) acting by self-will. 1.

(Rahaau) dwell on this and reflect.

 

ਮਨਮੁਖ ਨਾਮੁ ਨ ਜਾਣਨੀ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਲਾਗੇ ਦੂਜੈ ਭਾਇ ॥ ਵਿਸਟਾ ਕੇ ਕੀੜੇ ਪਵਹਿ ਵਿਚਿ ਵਿਸਟਾ ਸੇ ਵਿਸਟਾ ਮਾਹਿ

ਸਮਾਇ ॥੨॥

Manmukẖ nām na jāṇnī viṇ nāvai paṯ jā▫e   Sabḏai sāḏ na ā▫i▫o lāge ḏūjai bẖā▫e   vistā ke kīṛe pavėh vicẖ vistā se vistā māhi samā▫e ||2||

 

(Manmukh) a self-willed person does not follow the guru and hence, does not (jaanani = know) have awareness of Naam/Divine commands; and (vin-u = without) by not obeying (naavai) Naam, one (jaaey) loses (pat-i) honour – in Divine court.

S/he does not find (sabdai = of the word) teachings of the guru (aaiao = get, saad-u = taste) agreeable but (laagey = attached to) (doojai) other (bhaaey) ideas.

Like (keerrey) worms in (vistta) excrement (pavai) go/like to be (vich-i) in (vistta) excrement, (sey = they) self-willed persons (samaaey) remain (maah-i) in (vistta) the dirt of vices – and hence in cycles of births and deaths. 2.

 

On the other hand –

 

ਤਿਨ ਕਾ ਜਨਮੁ ਸਫਲੁ ਹੈ ਜੋ ਚਲਹਿ ਸਤਗੁਰ ਭਾਇ ॥ ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਜਿਸ ਨਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੩

॥

Ŧin kā janam safal hai jo cẖalėh saṯgur bẖā▫e   Kul uḏẖārėh āpṇā ḏẖan jaṇeḏī mā▫e   Har har nāmḏẖi▫ā▫ī▫ai jis na▫o kirpā kare rajā▫e ||3||

 

Those (Jo) who (chalah-i) walk/act (bhaaey) by will/directions of (satgur) the true guru, (tin ka) their (janam-u) human birth – the opportunity to unite with God – is (saphal-u) fruitful.

They (udhaarey = lift) bring honour to (aapna = own) their (kul-u) lineage and (dha’nn-u) glorify (maaey) the mother who (janeydi) gave them birth.

Only that person (dhiaaeeai) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (nau) on (jis) whom the Almighty (karey) bestows (kirpa) grace to live by (rajaaey) Divine will/commands. 3.

 

ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਓਇ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥ ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹਹਿ ਜਿਨ ਗੁਰਮਤੀ ਹਰਿ ਧਿਆਇ ॥੪॥੫॥੩੮॥

Jinī gurmukẖ nām ḏẖi▫ā▫i▫ā vicẖahu āp gavā▫e   O▫e anḏrahu bāhrahu nirmale sacẖe sacẖ samā▫e   Nānak ā▫e se parvāṇ hėh jin gurmaṯī har ḏẖi▫ā▫e ||4||5||38||

 

Those (jinni) who (gurmukh-i) with the guru’s guidance (gavaaey) give up (aap-u = self) ego/acting by self-will and (dhiaaiaa) pay attention to Naam.

(Oey) they are (nirmaley) free of dirt/fault (andrhu) from with and (baahrh-u) outside, i.e. in thoughts and deeds; they (sachey) live truthfully and (samaaey) remain absorbed (sach-i) in the eternal.

Those (jin) who (dhiaaey) pay attention to/obey Divine commands (gurmati) with the guru’s guidance, (sey) they (hah-i) are (parvaan-u) approved – for union with the Almighty, says third Nanak. 4. 5. 38.

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਹਰਿ ਭਗਤਾ ਹਰਿ ਧਨੁ ਰਾਸਿ ਹੈ ਗੁਰ ਪੂਛਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹਨਿ ਸਦਾ ਸਦਾ ਵਖਰੁ ਹਰਿ ਨਾਮੁ ਅਧਾਰੁ ॥ ਗੁਰਿਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਭਗਤਾ ਅਤੁਟੁ ਭੰਡਾਰੁ ॥੧॥

Sirīrāg mėhlā 3 Har bẖagṯā har ḏẖan rās hai gur pūcẖẖ karahi vāpār   Har nām salāhan saḏā saḏā vakẖar har nām aḏẖār   Gur pūrai har nām driṛ▫ā▫i▫ā har bẖagṯā aṯut bẖandār ||1||

 

Composition of the third Guru in Raga Siriraag Human beings are traders sent out by the owner of business, the Almighty. For (bhagta) devotees of (har-i) the Almighty, (dhan-u) the wealth of awareness of Naam/Divine virtues and commands is (raas-i) the finance for business/the guide for conduct; they (karah-i) do (vaapaar-u) deals, i.e. conduct themselves (poochh-i = asking) with guidance of the guru.

They (sadaa sadaa) forever (salaahan-i = praise) propagate/recommend to get awareness of Naam/commands of (har-i) the Almighty, Naam of (har-i) the Almighty is their (vakhar-u) merchandise for business, i.e. they themselves also act by Naam, taking it as (adhaar-u = support) guide for life.

(Poorai) the perfect guru (drirraaiaa) creates firm commitment to Naam of the Almighty; and (bhagta) devotees of (har-i) the Almighty has (atutt-u) inexhaustible (bhanddar-u) store of it. 1.

 

 

God’s devotees consider God as their capital and engage in trading (lead their lives) as taught by the guru. They trade in the merchandise of Divine virtues; these are their sustenance. The true guru creates firm belief in God, which is the devotees’ inexhaustible source of virtues. 1.

 

ਭਾਈ ਰੇ ਇਸੁ ਮਨ ਕਉ ਸਮਝਾਇ ॥ ਏ ਮਨ ਆਲਸੁ ਕਿਆ ਕਰਹਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re is man ka▫o samjẖā▫e   Ė man ālas ki▫ā karahi gurmukẖ nām ḏẖi▫ā▫e ||1|| rahā▫o

 

(Rey) O (bhaai) brethren (samjhaaey) counsel (is-u) this human (man) mind.

(Aey) o (man) human mind (kiaa) why are you (karah-i = do, aalas-u = laziness) being indifferent; (dhiaaey) pay attention to/obey Naam, i.e. live by Divine commands (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਭਗਤਿ ਹਰਿ ਕਾ ਪਿਆਰੁ ਹੈ ਜੇ ਗੁਰਮੁਖਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥ ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ

ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥

Har bẖagaṯ har kā pi▫ār hai je gurmukẖ kare bīcẖār   Pakẖand bẖagaṯ na hova▫ī ḏubiḏẖā bol kẖu▫ār   So jan ralā▫i▫ā nā ralai jis anṯar bibek bīcẖār ||2||

 

(Bhagat-i) devotion to (har-i) the Almighty is (piaar-u = love) to lovingly obey the Almighty; one who (karaey = does, beechaar-u = reflection) reflects (gurmukh-i) on the guru’s guidance understands this.

(Bhagat-i) devotion is not (hovaee) practiced (paakhandd-i) by hypocrisy; (bol-u = word) saying something and doing something different; such (dubidha) duality results in (khuaar-u) humiliation.

Even if (so) that (jan-u) person tries (ralaaiaa) to mix, s/he (cannot) (ralai) be mixed/counted with those (jis-u) who have (bibeyk) discerning (beechaar-u) thinking (antar-i) in the mind. 2. 

 

ਸੋ ਸੇਵਕੁ ਹਰਿ ਆਖੀਐ ਜੋ ਹਰਿ ਰਾਖੈ ਉਰਿ ਧਾਰਿ ॥ ਮਨੁ ਤਨੁ ਸਉਪੇ ਆਗੈ ਧਰੇ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥ ਧਨੁ ਗੁਰਮੁਖਿ ਸੋ ਪਰਵਾਣੁ ਹੈ ਜਿ ਕਦੇ ਨ ਆਵੈਹਾਰਿ ॥੩॥

So sevak har ākẖī▫ai jo har rākẖai ur ḏẖār   Man ṯan sa▫upe āgai ḏẖare ha▫umai vicẖahu mār   Ḏẖan gurmukẖ so parvāṇ hai jė kaḏe na āvai hār||3||

 

(So) that person (aakheeai) can be called (seyvak-u = servant) devotee of (har-i) God who (raakhai) keeps (har-i) God (dhaar-i) enshrined (ur-i) in mind, i.e. is conscious of Divine commands in thought, word and deed.

S/he (maar-i) kills/dispels (haumai) ego (vichah-u) from within, (saupai) makes offering of, and (dharai) places/dedicates (nam-u = mind) thoughts and (tan-u = body) deeds (aagai) before the Almighty.

(Gurmukh-i) guided by the guru, (so) such (dhan-u) blessed person (parvaan-u) is approved by the Almighty; s/he is one (j-i) who (kadey na) never (aavai = comes) faces (haar-i) defeat from vices. 3.

 

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਵਿਣੁ ਕਰਮੈ ਪਾਇਆ ਨ ਜਾਇ ॥ ਲਖ ਚਉਰਾਸੀਹ ਤਰਸਦੇ ਜਿਸੁ ਮੇਲੇ ਸੋ ਮਿਲੈ ਹਰਿ ਆਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਇਆ ਸਦਾ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੪॥੬॥੩੯॥

Karam milai ṯā pā▫ī▫ai viṇ karmai pā▫i▫ā na jā▫e   Lakẖ cẖa▫orāsīh ṯarasḏe jis mele so milai har ā▫e   Nānak gurmukẖ har pā▫i▫ā saḏā har nām samā▫e ||4||6||39||

 

Only when (karam-i) Divine grace (milai) is received – which comes by obedience – (ta) then the Almighty (paaeeai) if found; the almighty (na jaaey) cannot be (paaiaa) found (vin-u) without (karmai) actions/obedience to Divine commands.

Otherwise (chauraaseeh) eighty four lakh species/all creatures (tarsadey) deeply yearn; but only one (jis-u) whom (har-i) the Almighty (meyley) leads, (so) that person (aaey) comes/looks within and (milai) finds.

Says third Nanak (Gurmukh-i) one who follows the guru (sadaa) ever (samaaey) remains absorbed in obedience (naam-i) to Naam and (paaiaa) finds (har-i) the Almighty. 4. 6. 39.

 

Page 29

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਸੁਖ ਸਾਗਰੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਈਐ ਸਹਜੇ ਨਾਮਿ ਸਮਾਇ ॥ ਅੰਦਰੁ ਰਚੈ ਹਰਿ ਸਚ ਸਿਉ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਇ ॥੧॥

Sirīrāg mėhlā 3 Sukẖ sāgar har nām hai gurmukẖ pā▫i▫ā jā▫e   An▫ḏin nām ḏẖi▫ā▫ī▫ai sėhje nām samā▫e Anḏar racẖai har sacẖ si▫o rasnā har guṇ gā▫e ||1||

 

Composition of the third Guru in Raga Siriraag Obedience to (naam-u) commands of (har-i) the Almighty is (saagar-u) ocean/source of (sukh) comforts/peace and its awareness is (paaiaa) obtained (gurmukh-i) with the guru’s guidance. One who (andin-u = everyday) ever (dhiaaeeai) pays attention to/obeys Naam/Divine commands remains (sahjey) intuitively (samaaey) absorbed (naam-i) in Naam. Obedience to the Almighty

One (rachai) remains immersed (siau) with (sach = truth) Naam of (har-i) the almighty (andar-u) within and (gaaey) praises (gun) virtues of (har-i) the Almighty with (rasna) the tongue. 1.

 

Note*: Those who look elsewhere remain unhappy:

 

ਭਾਈ ਰੇ ਜਗੁ ਦੁਖੀਆ ਦੂਜੈ ਭਾਇ ॥ ਗੁਰ ਸਰਣਾਈ ਸੁਖੁ ਲਹਹਿ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re jag ḏukẖī▫ā ḏūjai bẖā▫e   Gur sarṇā▫ī sukẖ lahėh an▫ḏin nām ḏẖi▫ā▫e ||1|| rahā▫o

 

(Rey) o (bhaai) brethren, (jag-u = world) the creature who has (doojai = second) other (bhaaey) ideas in mind while displaying devotion to God, ends up (dukheeaa) distressed/with lack of peace of mind.

One who places the self in (sarnaaee = sanctuary) care and obedience of the guru, (andin-u = everyday) ever (dhiaaey) pays attention to (Naam) and (jahah-i) finds (sukh-u) peace. 1.

(Rahaau) dwell on this and reflect.

 

ਸਾਚੇ ਮੈਲੁ ਨ ਲਾਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਧਿਆਇ ॥ ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੀਐ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਮਾਇ ॥ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥੨॥

Sācẖe mail na lāg▫ī man nirmal har ḏẖi▫ā▫e   Gurmukẖ sabaḏ pacẖẖāṇī▫ai har amriṯ nām samā▫e   Gur gi▫ān parcẖand balā▫i▫ā agi▫ān anḏẖerā jā▫e ||2||

 

(Mail-u) dirt of vices does not (laagaee) touch (sachey) the truthful person, i.e. who truly live by Naam; s/he (dhiaaey) pays attention to commands of (har-i) the almighty and his/her (man-u) mind remains (nirmal-u) spotless.

(Sabad-u = word) Naam/Divine commands present within (pachhaaneeai) are recognised within (gurmukh-i) with the guru’s guidance and then one (samaaey) remains absorbed in complying with (a’mmrit) the life-giving (naam-i) Naam/commands of (har-i) the Almighty.

When (prachandd-u) bright light of (giaan-u) awareness of (gur) the guru’s teachings (balaaiaa) light up the mind, (andheyra) darkness of (agiaan-u) ignorance of Naam (jaaey) leaves. 2.

 

 

Note: The next two verses present a contrast between the Gurmukhs – those who follow the guru – and the Manmukhs – those who act by self-will.

 

ਮਨਮੁਖ ਮੈਲੇ ਮਲੁ ਭਰੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਵਿਕਾਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਮੈਲੁ ਨ ਉਤਰੈ ਮਰਿ ਜੰਮਹਿ ਹੋਇ ਖੁਆਰੁ ॥ ਧਾਤੁਰ ਬਾਜੀ ਪਲਚਿ ਰਹੇ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ॥੩॥

Manmukẖ maile mal bẖare ha▫umai ṯarisnā vikār Bin sabḏai mail na uṯrai mar jamėh ho▫e kẖu▫ār Ḏẖāṯur bājī palacẖ rahe nā urvār na pār ||3||

 

(Manmukh) the self-willed persons are (mailey) unclean (bharey) smeared with (mal-u) dirt of (vikaarr-u) vice of (haumai) ego/acting by self-will and (trisna) desires.

This (mail-u) dirt is not (utrai) removed (bin-u) without obeying (sabdai = word) Divine commands and s/he (hoey) is (khuaar-u) humiliated – denied union by the Creator – and (mar-i) dies to (ja’mmah-i) be born again and again.

S/he (rahey) remains (palach-i) caught in (dhaatur = running) transitory (baaji = game) pursuits, they are neither (urvaar-u) this end or (paar-u) far end, i.e. are peace neither here nor there/in the hereafter. 3.

 

ਗੁਰਮੁਖਿ ਜਪ ਤਪ ਸੰਜਮੀ ਹਰਿ ਕੈ ਨਾਮਿ ਪਿਆਰੁ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਧਿਆਈਐ ਏਕੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਭਨਾ ਜੀਆ ਕਾ

ਆਧਾਰੁ ॥੪॥੭॥੪੦॥

Gurmukẖ jap ṯap sanjmī har kai nām pi▫ār   Gurmukẖ saḏā ḏẖi▫ā▫ī▫ai ek nām karṯār   Nānak nāmḏẖi▫ā▫ī▫ai sabẖnā jī▫ā kā āḏẖār ||4||7||40||

 

(Gurmukh-i) those who follow the guru engage in (jap) remembrance/obedience of Naam, (tap) austerities, i.e. despite hardships and (sanjami) self-controlled.

They (sadaa) ever (dhiaaeeai) pay attention to (naam) commands of (eyk-u) the ne (kartar-u) Creator (gurmukh-i) with the guru’s guidance.

We should (dhiaaeeai) pay attention to Naam; it is (aadhaar-u) support/guide for (sabhnaa) all (jeeaa) creatures, says third Nanak. 4. 7. 40.

 

ਸ੍ਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖੁ ਮੋਹਿ ਵਿਆਪਿਆ ਬੈਰਾਗੁ ਉਦਾਸੀ ਨ ਹੋਇ ॥ ਸਬਦੁ ਨ ਚੀਨੈ ਸਦਾ ਦੁਖੁ ਹਰਿ ਦਰਗਹਿ ਪਤਿ ਖੋਇ ॥ ਹਉਮੈ ਗੁਰਮੁਖਿ ਖੋਈਐ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥੧॥

Sarīrāg mėhlā 3 Manmukẖ mohi vi▫āpi▫ā bairāg uḏāsī na ho▫e   Sabaḏ na cẖīnai saḏā ḏukẖ harḏargahi paṯ kẖo▫e   Ha▫umai gurmukẖ kẖo▫ī▫ai nām raṯe sukẖ ho▫e ||1||

 

Composition of the third Guru in Raga Siriraag (Manmukh-u) a self-willed person is (viaapiaa) afflicted (moh-i) by attachment to (maaiaa) transitory pleasures/gains; s/he does not (hoey) have (bairaag-u) longing for the Almighty (udaasi) to be unattached to the world-play.

S/he does not (cheenai) understand/obey (sabad-u = word) Naam/Divine commands, is (sadaa) ever in (dukh-u) grief of separation from God and (khoey) loses (pat-i) honour/not approved (dargah-i) by Divine court.

(Haumai) ego/acting by self-will (khoeeaai = lost) is given up (gurmukh-i) with the guru’s guidance; and then (ratey) being imbued (naam-i) with Naam –commits novices and – (haoey) experiences (sukh-u) peace. 1.

 

ਮੇਰੇ ਮਨ ਅਹਿਨਿਸਿ ਪੂਰਿ ਰਹੀ ਨਿਤ ਆਸਾ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਮੋਹੁ ਪਰਜਲੈ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Mere man ahinis pūr rahī niṯ āsā   Saṯgur sev moh parjalai gẖar hī māhi uḏāsā ||1|| rahā▫o

 

(Aasa) expectations/desires (poor-i rahi) fill (meyrey) my (man) mind – which does not think of God.

This (moh-u) attachment to worldly gains/pleasures (parjalai) is fully burnt/destroyed (seyv-i = serving) by following (satigur-u) the true guru; then one remains (udaasa) unattached while being (maah-i) in (ghar = home) the family (hi) itself – and there is no need to retire to the jungle. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਵੈ ਬਿਗਸੈ ਹਰਿ ਬੈਰਾਗੁ ਅਨੰਦੁ ॥ ਅਹਿਨਿਸਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮਾਰਿ ਨਿਚੰਦੁ ॥ ਵਡੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਪਾਈ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਅਨੰਦੁ ॥੨॥

Gurmukẖ karam kamāvai bigsai har bairāg anand   Ahinis bẖagaṯ kare ḏin rāṯī ha▫umai mār nicẖanḏ vadai bẖāg saṯsangaṯ pā▫ī har pā▫i▫ā sahj anand ||2||

 

(Gurmukh-i) by following the guruone (kamaavai) performs (karam = deeds) one’s duties in life and (bigsai) enjoys (anand-u) bliss with the Almighty (bairaag-u = yearning) in mind. (Karah-i anand-u sachaa man-i soey – Japji Pauri 37)

S/he (karey) performs (bhagat-i) devotion, i.e. is in obedience to Divine commands (ahinis-i, din-u raati) day and night, (maar-i) kills (haumai) ego and is (nichand-u) free of anxiety.

With (vaddai) good (bhaag-i) good fortune s/h (paaee) finds/joins (satisangat-i) the holy congregation and (paaiaa) obtains (sahj-i) natural/continuous (anand-u) bliss 2.

 

ਸੋ ਸਾਧੂ ਬੈਰਾਗੀ ਸੋਈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਏ ॥ ਅੰਤਰਿ ਲਾਗਿ ਨ ਤਾਮਸੁ ਮੂਲੇ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਸਤਗੁਰੂ ਦਿਖਾਲਿਆ ਹਰਿ ਰਸੁ ਪੀਆ ਅਘਾਏ ॥੩॥

So sāḏẖū bairāgī so▫ī hirḏai nām vasā▫e   Anṯar lāg na ṯāmas mūle vicẖahu āp gavā▫e   Nām niḏẖān saṯgurū ḏikẖāli▫ā har ras pī▫ā agẖā▫e ||3||

 

(So) that person is (saadhoo) a saint and (soee) the same person also (bairaagi) yearns for the Almighty who (vasaaey) keeps Naam/Divine commands (hirdai) in mind.

S/he is not (mooley) at all (lag-i) stained by (taamas-u = darkness) negative instincts (antar-i) within and (gavaaey = loses) drives out (aap-u = self) ego (vaichau) from within.

(Nidhaan-u) the treasure of Naam present within (dikhaaliaa) is shown by (satguru) the true guru; one (peeaa) drinks (har-i) Divine (ras-u) elixir, i.e. experiences the Almighty within, and (aghaaey) feels satisfaction. 3.

 

Note*: The next verse uses the term ਲਾਗ (laag) meaning a ‘bleaching agent’. Like a raw fabric can only be died after being bleached the mind has to be is conditioned by the guru to be imbued with Naam.

 

ਜਿਨਿ ਕਿਨੈ ਪਾਇਆ ਸਾਧਸੰਗਤੀ ਪੂਰੈ ਭਾਗਿ ਬੈਰਾਗਿ ॥ ਮਨਮੁਖ ਫਿਰਹਿ ਨ ਜਾਣਹਿ ਸਤਗੁਰੁ ਹਉਮੈ ਅੰਦਰਿ ਲਾਗਿ ॥ ਨਾਨਕ ਸਬਦਿ ਰਤੇ ਹਰਿ ਨਾਮਿ ਰੰਗਾਏ ਬਿਨੁ ਭੈ ਕੇਹੀ ਲਾਗਿ ॥੪॥੮॥੪੧॥

Jin kinai pā▫i▫ā sāḏẖsangṯī pūrai bẖāg bairāg   Manmukẖ firėh na jāṇėh saṯgur ha▫umai anḏar lāg   Nānak sabaḏ raṯe har nām rangā▫e bin bẖai kehī lāg ||4||8||41||

 

(Jin-i kinai) whoever (paaiaa) has found the Almighty has done (saadhsangti = company of guru) so with the guru’s guidance, having been led to the guru with (poorai) good fortune and (baaraig-i) yearning for the Almighty.

(Manmukh) self-willed persons (phirah-i) wander directionless, do not (jaanah-i = know) acknowledge/obey (satgur-u) the true guru (laag-i) under influence of (haumai) ego (andar-i = within) on the mind.

Those (ratey) imbued (sabad-i = with word) with teachings of the guru are (rangaaey = dyed) imbued (naam-i) with Naam of (har-i) the Almighty; there is (keyhi = what type) no (laag-i) conditioning of the mind (bin-u) without (bhai = fear) respect/obedience to the guru, says third Nanak. 4. 8. 41.

 

 

 

 

Note: The way the body needs wherewithal for sustenance and comfort, the soul needs awareness of Naam/Divine virtues and commands to remain at peace while in the body and to ultimately attain union with the Almighty. While the body’s needs are available in the market Naam is present within having been brought by the soul who forgets it. The guru’s guidance makes one aware of it. This is the message of the third Guru in the Shabad below

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਘਰ ਹੀ ਸਉਦਾ ਪਾਈਐ ਅੰਤਰਿ ਸਭ ਵਥੁ ਹੋਇ ॥ ਖਿਨੁ ਖਿਨੁ ਨਾਮੁ ਸਮਾਲੀਐ ਗੁਰਮੁਖਿ ਪਾਵੈ ਕੋਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਅਖੁਟੁ ਹੈ ਵਡਭਾਗਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

Sirīrāg mėhlā 3 Gẖar hī sa▫uḏā pā▫ī▫ai anṯar sabẖ vath ho▫e Kẖin kẖin nām samālī▫ai gurmukẖ pāvai ko▫e   Nām niḏẖān akẖut hai vadbẖāg parāpaṯ ho▫e ||1||

 

Composition of the third Guru in Raga Siriraag (Sauda) merchandise/Naam needed by the soul is (paaeeai) found in (ghar-i) the house/mind (hi) itself; (sabh) all (vath-u) substance, i.e. all that is needed (hoey) is (antar-i) within.

We need to (samaaleeai) take care of Naam, i.e. be conscious of Naam, (khin-u khin-u) every moment, but (koey) some rare person (gurmukh-i) follows the guru and obtains awareness of Naam.

(Nidhaan-u = treasure) availability of Naam is (akhutt-u) in exhaustible, but it (hoey) is (praapat-i) received (vaddbhaag-i) with good fortune. 1.

 

 

Page 30

 

 

ਮੇਰੇ ਮਨ ਤਜਿ ਨਿੰਦਾ ਹਉਮੈ ਅਹੰਕਾਰੁ ॥ ਹਰਿ ਜੀਉ ਸਦਾ ਧਿਆਇ ਤੂ ਗੁਰਮੁਖਿ ਏਕੰਕਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Mere man ṯaj ninḏā ha▫umai ahaʼnkār   Har jī▫o saḏā ḏẖi▫ā▫e ṯū gurmukẖ ekankār ||1|| rahā▫o

 

Naam is found within when other ideas are dispelled. (Meyrey)mind (taj-i) give up (ninda) slander, (haumai) ego/acting by self-will and (ahankaar-u) vanity.

(Too) you should (sadaa) ever (dhiaaey) pay attention to/obey Naam of (jeeo) the revered (eykankaar-u) the one all-pervasive (har-i) Almighty (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰਮੁਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥ ਹਲਤਿ ਪਲਤਿ ਸੁਖੁ ਪਾਇਦੇ ਜਪਿ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥ ਘਰ ਹੀ ਵਿਚਿ ਮਹਲੁ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥੨॥

Gurmukẖā ke mukẖ ujle gur sabḏī bīcẖār Halaṯ palaṯ sukẖ pā▫iḏe jap jap riḏai murār Gẖar hī vicẖmahal pā▫i▫ā gur sabḏī vīcẖār. ||2||

 

(Mukh) faces of (gurmukhaa) those who obey the guru are (ujley) clean, i.e. i.e. conduct is unblemished, (beechaar-i) by reflecting/obeying (sabdi = word) teachings of (gur) the guru.

They (jap-i jap-i) keep in mind/obey (muraar-i) the Almighty, – hence commit novices and hence – (paaidey) get (sukh-u) peace/comfort (halat-i) here in life and (palat-i) in the hereafter

They (veechaar-i) reflect on/obey (sabdi = word) teachings of (gur) the guru – commit novices and – (paaiaa) find (mahal-u) abode of the Almighty (vich-i) in (ghar = house) the mind (hi) it-self. 2.

 

On the other hand –

 

ਸਤਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫੇਰਹਿ ਮਥੇ ਤਿਨ ਕਾਲੇ ॥ ਅਨਦਿਨੁ ਦੁਖ ਕਮਾਵਦੇ ਨਿਤ ਜੋਹੇ ਜਮ ਜਾਲੇ ॥ ਸੁਪਨੈ ਸੁਖੁ ਨ ਦੇਖਨੀ ਬਹੁ ਚਿੰਤਾ ਪਰਜਾਲੇ ॥੩॥

Saṯgur ṯe jo muh ferėh mathe ṯin kāle   An▫ḏin ḏukẖ kamāvḏe niṯ johe jam jāle   Supnai sukẖ na ḏekẖnī baho cẖinṯā parjāle ||3||

 

Those (Jo) who (pheyrah-i) turn their (muh) faces (tey) from (satgur) the true guru, (tin) their (mathey) foreheads are (kaaley) black, i.e. their conduct is stained by vices.

They (andin-u = everyday) ever (kamaavdey) suffer (dukh) distress in life and are (johey) eyed by (jam) Divine justice to (jaaley) trap in the net, i.e. are detained and denied access to God.

They do not (deykhni) see (sukh-u) comfort (supnai) evening dream and (parjaaley = well burnt) suffer (bahu) lot of (chinta) anxiety. 3.

 

 

Note: However there is one Creator of both types of people described above. It is hard to say why people act so differently.

 

ਸਭਨਾ ਕਾ ਦਾਤਾ ਏਕੁ ਹੈ ਆਪੇ ਬਖਸ ਕਰੇਇ ॥ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਵਈ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਆਪੇ ਜਾਣੈ ਸੋਇ ॥੪

॥੯॥੪੨॥

Sabẖnā kā ḏāṯā ek hai āpe bakẖas kare▫i   Kahṇā kicẖẖū na jāv▫ī jis bẖāvai ṯis ḏe▫e   Nānak gurmukẖpā▫ī▫ai āpe jāṇai so▫e. ||4||9||42||

 

There is (eyk-u) One (daataa = giver) Creator/Sustain or (ka) of (sabhna) all; Almighty (aapey) IT-self (karey) bestows (bakhas) grace, i.e. imparts Naam equally but some obey and others do not.

(Kichhoo na) nothing (jaavaaee) can be (kahna) told to the Master, and as IT (bhaavai) pleased with (jis-u = whom) someone, the almighty (dey-i) bestows grace accordingly to (tis-u) that person.

The Almighty is (paaeeai) found (gurmukh-i) by one who follows the guru and (aapey = self) the Almighty (jaanai) knows (soey) that, says the third Nanak. 4. 9. 42.