SGGS pp 030-032, Sireeraag M: 3; 10-14

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਸਚਾ ਸਾਹਿਬੁ ਸੇਵੀਐ ਸਚੁ ਵਡਿਆਈ ਦੇਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੂਰਿ ਕਰੇਇ ॥ ਇਹੁ ਮਨੁ ਧਾਵਤੁ ਤਾ ਰਹੈ ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੧॥

Sirīrāg mėhlā 3 Sacẖā sāhib sevī▫ai sacẖ vadi▫ā▫ī ḏe▫e Gur parsādī man vasai ha▫umai ḏūr kare▫i Ih man ḏẖāvaṯ ṯā rahai jā āpe naḏar kare▫i ||1||

 

 Composition of the third Guru in Raga Siriraag (Seveeai) serving/obeying (sachaa) the Eternal Almighty (sahib-u) Master (dey-i =gives) imparts (vaddiaaee) the virtue/attribute of (sach-u = truth) truthful living.

Naam/Divine commands (vasai) abides/is recognised (man-i) in mind (parsaadi) with grace/guidance of (gur) the guru (karey = make, door-i = far) kills (haumai) ego/acting by self-will and transgressing.

(Ih-u) this human mind (rahai) is restrained from (dhaavat-u = run) wavering (ta) then (ja) when (aapey = self) the Almighty (karey-i) bestows (nadar-i) grace, i.e. motivates from within. 1.

 

ਭਾਈ ਰੇ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਸਦ ਮਨਿ ਵਸੈ ਮਹਲੀ ਪਾਵੈ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gurmukẖ har nām ḏẖi▫ā▫e Nām niḏẖān saḏ man vasai mahlī pāvai thā▫o ||1|| rahā▫o

 

(Rey) o (bhaai) brother, (dhiaaey) pay attention/obey (naam-u) Divine commands (gurmukh-i) with the guru’s guidance.

One in whose (man-i) mind (nidhaan-u) the treasure of Naam (sad) ever (vasai = abides) remembered/obeyed, s/he (paavai) receives (thaau) place (mahli = in palace) i.e. is accepted for union we by the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਮਨਮੁਖ ਮਨੁ ਤਨੁ ਅੰਧੁ ਹੈ ਤਿਸ ਨਉ ਠਉਰ ਨ ਠਾਉ ॥ ਬਹੁ ਜੋਨੀ ਭਉਦਾ ਫਿਰੈ ਜਿਉ ਸੁੰਞੈਂ ਘਰਿ ਕਾਉ ॥ ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਸਬਦਿ ਮਿਲੈ ਹਰਿ ਨਾਉ ॥੨॥

Manmukẖ man ṯan anḏẖ hai ṯis na▫o ṯẖa▫ur na ṯẖā▫o baho jonī bẖa▫uḏā firai ji▫o suñaiʼn gẖar kā▫o Gurmaṯī gẖat cẖānṇā sabaḏ milai har nā▫o ||2||

 

(Manmukh) a self-willed person does not obey the guru, his/her (man-u) mind and (tan-u) body are (andh-u) blind, i.e. lack direction, and s/he commits vices; (nau) for (tis = that) him/her there (tthaur) place here or (tthaau) place there, i.e. is humiliated here in the world and is denied union with the Almighty in the hereafter.

S/he (phirai) keeps (bhauda) wandering/goes through (bah-u) numerous (joni) life –forms and is denied access to God every time, like (kaau) a crow gets nothing (ghar-i) from (sunj’nai) an empty house.

One whose (ghaatt-i) mind gets (chaananaa) enlightenment (gurmati) with the guru’s counsel, (milai) recognizes (naau) Naam of (har-i) the Almighty within, and acts (sabad-i = with word) by guidance of the guru. 2.   

 

Note: All humans act under one or more of the three modes of ego called Gunas/attributes namely (Tamas = ignorance and inertia, Rajas = passion and hard work to achieve and Sattva = rituals like worship and charity). Those who follow the true guru transcends all these with goodness coming naturally this is the fourth stage called Turiya.

 

ਤ੍ਰੈ ਗੁਣ ਬਿਖਿਆ ਅੰਧੁ ਹੈ ਮਾਇਆ ਮੋਹ ਗੁਬਾਰ ॥ ਲੋਭੀ ਅਨ ਕਉ ਸੇਵਦੇ ਪੜਿ ਵੇਦਾ ਕਰੈ ਪੂਕਾਰ ॥ ਬਿਖਿਆ ਅੰਦਰਿ ਪਚਿ ਮੁਏ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥੩॥

Ŧarai guṇ bikẖi▫ā anḏẖ hai mā▫i▫ā moh gubār Lobẖī an ka▫o sevḏe paṛ veḏā karai pūkār Bikẖi▫ā anḏar pacẖ mu▫e nā urvār na pār ||3||

 

(Tarai) the three (gun) attributes of ego-action are (andh-u) blinding leading to (bikhiaa) vices; this (gubaar) darkness/blindness is caused by (moh) attachment to (maaiaa) the world-play.

(Lobhi) greedy priests (parr-i) read (veyda) scriptures and (karey make = pookaar = call) ask people to follow them but themselves (seyvdey = serve) pursue (an kau) other ideas, i.e. look for money.

They (pach-i = burn, muey = die) perish (andar-i) engrossed in (bikhiaa) vices; and get regard from (urvaar-u = this end) in the world of (Paar-u = far end) in the hereafter. 3.

 

Note: According to Gurmat human birth is the opportunity for the soul to unite with God. It must deserve the union by obeying Hukam i.e. Divine commands. This translates into acting naturally in the environment one is placed, be it the family, faith, workplace or the society. Hukam is hard to know by ordinary mortals and hence the need for the guru.

 

Note: An account of all our deeds is kept in the metaphorical Divine registry. On death, those who fulfilled their roles go to God while those who failed are detained by Divine justice and are born again. This cycle continues unless broken by obeying the Creator.

 

ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਜਗਤ ਪਿਤਾ ਪ੍ਰਤਿਪਾਲਿ ॥ ਬਾਝਹੁ ਗੁਰੂ ਅਚੇਤੁ ਹੈ ਸਭ ਬਧੀ ਜਮਕਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮਤਿ ਉਬਰੇ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੪॥ ੧੦॥੪੩॥

Mā▫i▫ā mohi visāri▫ā jagaṯ piṯā parṯipāl Bājẖahu gurū acẖeṯ hai sabẖ baḏẖī jamkāl Nānak gurmaṯ ubre sacẖā nām samāl ||4||10||43||

 

Because (moh-i) of attachment/obsession with (amaaiaa) the world-play of relatives, wealth, status, rivalries and so on, the human-kind (visaariaa = forgets) does not acknowledge/obey the Almighty (pitaa) father and (pratipaal-i) Sustain or of (jagat = world) the creation.

(Sabh) all of it is (acheyt-u) unmindful of the Creator (baajhaah-u = without) by not following the guru; and is (badhi) bound (jamkaal-i) by agent of death) Divine justice.

Those (gurmat-i) who follow the guru’s counsel (ubrey) rise above attachments (smaal-i) by keeping in mind/obeying (sachaa) the Eternal/inevitable (naam-u) Divine commands, says third Nanak. 4. 10. 43.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥

 

sireeraag mahlaa 3 ||

 

Baani of the third Guru in Raag Sireeraag

 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਹੈ ਗੁਰਮੁਖਿ ਚਉਥਾ ਪਦੁ ਪਾਇ ॥ ਕਰਿ ਕਿਰਪਾ ਮੇਲਾਇਅਨੁ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਪੋਤੈ ਜਿਨ ਕੈ ਪੁੰਨੁ ਹੈ ਤਿਨ ਸਤਸੰਗਤਿ ਮੇਲਾਇ ॥੧॥

Sirīrāg mėhlā 3   Ŧarai guṇ mā▫i▫ā moh hai gurmukẖ cẖa▫uthā paḏ pā▫e Kar kirpā melā▫i▫an har nām vasi▫ā man ā▫e Poṯai jin kai punn hai ṯin saṯsangaṯ melā▫e||1||

 

Influence of (trai gun) the three modes of ego-action causes (moh-u) attachment to (maaiaa) the world-play – forget the Almighty, (gurmukh-i) one who follows the guru (paaey) attains (chautha) the fourth (pad-u) status, i.e. transcends ego-action.

With other ideas out of the mind, (naam-u) Naam/Divine (aaey) come and (vasiaa) abide (man-i) in mind, and with obedience to Naam, the Almighty (kar-i kirpa) kindly (meylaaian-u) unites with IT-self.

Those who have (pu’nn-u) merit in their (potai = treasure) record of past deeds (meylaaey) are led to (satsangat-i) holy congregation where one obtains awareness of Naam. 1.

 

ਭਾਈ ਰੇ ਗੁਰਮਤਿ ਸਾਚਿ ਰਹਾਉ ॥ ਸਾਚੋ ਸਾਚੁ ਕਮਾਵਣਾ ਸਾਚੈ ਸਬਦਿ ਮਿਲਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gurmaṯ sācẖ rahā▫o   Sācẖo sācẖ kamāvaṇā sācẖai sabaḏ milā▫o ||1|| rahā▫o

(Rey) o (bhaai) brother, (gurmat-i) follow the guru’s counsel and (rahaau) steady your mind.

Then one (kamaavna) complies with (saach saach-u) truth/Naam alone; (sabad-i = word) teachings of the guru (milaau) lead to union (saachai) with the Eternal. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਨੀ ਨਾਮੁ ਪਛਾਣਿਆ ਤਿਨ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ ਆਪੁ ਛੋਡਿ ਚਰਣੀ ਲਗਾ ਚਲਾ ਤਿਨ ਕੈ ਭਾਇ ॥ ਲਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਸਹਜੇ ਨਾਮਿ ਸਮਾਇ ॥੨॥

Jinī nām pacẖẖāṇi▫ā ṯin vitahu bal jā▫o Āp cẖẖod cẖarṇī lagā cẖalā ṯin kai bẖā▫e Lāhā har har nām milai sėhje nām samā▫e ||2||

 

I (bali-i jaau = am sacrifice, vittahu = to) adore (tin) those (jin-i) those who (pachhaaniaa = recognize) understand/obey (naam-u) Divine commands.

I shall (chhodd-i) give up (aap-u) self-importance and (lagaa = touch, charni = feet) pay obeisance and (chalaa = walk) act by (tin kai) their (bhaaey) ideas/counsel.

This way (laahaa = profit) benefit of awareness of Naam of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam of the Almighty; one (sahjey) effortlessly remains (samaaey) absorbed (naam-i) in Naam. 2.

 

ਬਿਨੁ ਗੁਰ ਮਹਲੁ ਨ ਪਾਈਐ ਨਾਮੁ ਨ ਪਰਾਪਤਿ ਹੋਇ ॥ ਐਸਾ ਸਤਗੁਰੁ ਲੋੜਿ ਲਹੁ ਜਿਦੂ ਪਾਈਐ ਸਚੁ ਸੋਇ ॥ ਅਸੁਰ ਸੰਘਾਰੈ ਸੁਖਿ ਵਸੈ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਇ ॥੩॥

Bin gur mahal na pā▫ī▫ai nām na parāpaṯ ho▫e Aisā saṯgur loṛ lahu jiḏū pā▫ī▫ai sacẖ so▫e Asur sangẖārai sukẖ vasai jo ṯis bẖāvai so ho▫e ||3||

 

Awareness of Naam is not (praapat-i) received, and (Mahal-u = palace) abode of the Almighty is not (paaeeai) reached (bin-u) without following (gur) the guru.

Hence (lorr-i) search and (lah-u) find (aisa) such (satgur-u) true guru (jidoo) from whom (soey) that (sach-u) truth, i.e. awareness of Naam may be (paaeeai) obtained.

Awareness of Naam (sanghaarai) kills (asur = demons) evil instincts, (vasai) abodes (sukh-i) in peace believing that (Jo) what (tis-u = that) the Almighty (bhaavai = pleases) commands, (s-u) that (hoey) happens. 3.

 

Note: The next verse says that people pray to God with different motives and each one receives accordingly. These may be wealth, family matters, other issues or spiritual advancement. Every one receives accordingly and then believes that God has the respective virtue that suits each.

 

ਜੇਹਾ ਸਤਗੁਰੁ ਕਰਿ ਜਾਣਿਆ ਤੇਹੋ ਜੇਹਾ ਸੁਖੁ ਹੋਇ ॥ ਏਹੁ ਸਹਸਾ ਮੂਲੇ ਨਾਹੀ ਭਾਉ ਲਾਏ ਜਨੁ ਕੋਇ ॥ ਨਾਨਕ ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੪॥੧੧॥੪੪॥

Jehā saṯgur kar jāṇi▫ā ṯeho jehā sukẖ ho▫e Ėhu sahsā mūle nāhī bẖā▫o lā▫e jan ko▫e Nānak ek joṯ ḏu▫e mūrṯī sabaḏ milāvā ho▫e ||4||11||44|

 

(Jeyha) as one (jaaniaa) considers the Almighty (satigur-u) true guru to be, (teyho jeyhiaa) similar (suukh-u = comfort one) (hoey) obtains.

There is no (sahsa) doubt (eyho = this) in this; but (koey) some rare (jan-u = servant) seeker (laaey) applies/practices this (bhaau) dedication.

Then the Almighty and the seeker (milaava hoey) are united (sabad-i) through obedience to Divine commands, and (duey) the two (moorti = pictures) forms have (eyk) one (jot-i) light/spirit, the human soul merges in the Supreme Spirit, says third Guru. 4. 11. 44.

 

Page 31

 

Bani of the third guru in Raag Sireeraag

 

Note*: This Shabad brings out two metaphors in the first verse. One is that of a person who not having confidence in the boss, family members, colleagues, teachers or friends tries to please others to seek help. This is the equivalent of not having faith in God and praying to gods, goddesses or self-proclaimed gurus. It also means not doing one’s duties as ordained – obeying Hukam – but performing rituals or observing superstitions. However there is nothing that any person or rituals can give; everything is in the hands of the Creator who gives as deserved. Nothing is obtained by serving others and it is demeaning. This is the second metaphor is the axiom which says such people drown without water, i.e. put to ashamed.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਬਿਖਿਆ ਲੋਭਾਣੇ ਸੇਵਾ ਕਰਹਿ ਵਿਡਾਣੀ ॥ ਆਪਣਾ ਧਰਮੁ ਗਵਾਵਹਿ ਬੂਝਹਿ ਨਾਹੀ ਅਨਦਿਨੁ ਦੁਖਿ ਵਿਹਾਣੀ ॥ ਮਨਮੁਖ ਅੰਧ ਨ ਚੇਤਹੀ ਡੂਬਿ ਮੁਏ ਬਿਨੁ ਪਾਣੀ ॥੧॥

Sirīrāg mėhlā 3  Amriṯ cẖẖod bikẖi▫ā lobẖāṇe sevā karahi vidāṇī Āpṇā ḏẖaram gavāvėh būjẖėh nāhī an▫ḏin ḏukẖ vihāṇī Manmukẖ anḏẖ na cẖeṯhī dūb mu▫e bin pāṇī ||1||

 

(Chhodd-i) leaving/forgetting (a’mmrit-u) the life-giving Naam as taught by the guru, and (lobhaaney) tempted by (bikhiaa = poison) transitory money or pleasures, self-willed persons (karah-i = do, seyva = service) follow (viddaanee) others.

They (gavaavah-i) lose their (dharam-u = duty) role, but do not (boojhah-i) realise and their (andin-u = everyday) life (vihaani) passes (dukh-i) in distress – chasing desires.

(Manukh) self-willed persons are (andh) blinded by temptations, do not (cheytahi) remember Naam and (muey) die (bin-u) without (paani) water, i.e. face ignominy here and in the hereafter. 1.

 

ਮਨ ਰੇ ਸਦਾ ਭਜਹੁ ਹਰਿ ਸਰਣਾਈ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਤਰਿ ਵਸੈ ਤਾ ਹਰਿ ਵਿਸਰਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Man re saḏā bẖajahu har sarṇā▫ī   Gur kā sabaḏ anṯar vasai ṯā har visar na jā▫ī ||1|| rahā▫o

 

(Rey) o (man = mind) human being, (sadaa) ever (bhajah-u = run/go) place yourself (sarnaaee = sanctuary) in care and obedience of (har-i) the Almighty – guided by the guru.

If (sabad-u = word) directions of the guru (vasai = abides) is remembered (andar-i) within, then (har-i) the Almighty (na jaaee) is not (visar-i) forgotten. 1. Model puppet

(Rahaau) dwell on this and reflect.

 

ਇਹੁ ਸਰੀਰੁ ਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਚਿ ਹਉਮੈ ਦੁਸਟੀ ਪਾਈ ॥ ਆਵਣੁ ਜਾਣਾ ਜੰਮਣੁ ਮਰਣਾ ਮਨਮੁਖਿ ਪਤਿ ਗਵਾਈ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥੨॥

Ih sarīr mā▫i▫ā kā puṯlā vicẖ ha▫umai ḏustī pā▫ī Āvaṇ jāṇā jamaṇ marṇā manmukẖ paṯ gavā▫ī  Saṯgur sev saḏā sukẖ pā▫i▫ā joṯī joṯ milā▫ī ||2||

 

(Ih-u) this human (sareer-u) body is (putla) a puppet controlled by (maaiaa) temptations in the world-play; (dustti) the evil/vice of (haumai = ego) acting by self-will (paaee) has been put (vich-i) in it.

By acting by ego, (manmukh-i) the self-willed person keeps (aavan-u) coming/taking births (jaana) going to Divine justice, (gavaaee = loses, pat-i = honour by rejection and keeps) (ja’mman-u) taking birth and (marna) dying.

(Seyv-i) by service/obedience to (satgur-u) the true guru, his/her (joti) soul (milaaee) merges (jot-i) in the Supreme Spirit and (sadaa) ever (paaiaa) experiences (sukh-u = comfort) settling down with the almighty and not reborn. 2.

 

Note: Some faith advocate rituals like celibacy, charity, austerities, penances and ceremonial baths for purification of the mind to deserve union with Parmatma, the Supreme Spirit/God. According to Gurmat/the guru’s teachings, all this is unnecessary; one should remember live by Hukam/commands of Akal Purakh, the Eternal Being.

 

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਅਤਿ ਸੁਖਾਲੀ ਜੋ ਇਛੇ ਸੋ ਫਲੁ ਪਾਏ ॥ ਜਤੁ ਸਤੁ ਤਪੁ ਪਵਿਤੁ ਸਰੀਰਾ ਹਰਿ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਏ ॥੩॥

Saṯgur kī sevā aṯ sukẖālī jo icẖẖe so fal pā▫e Jaṯ saṯ ṯap paviṯ sarīrā har har man vasā▫e Saḏā anand rahai ḏin rāṯī mil parīṯam sukẖ pā▫e ||3||

 

(Seyva) service, i.e. complying with directions of (satgur) the true guru is (at-i) very (sukhaali) easy – he teaches to act naturally; one who follows (paeey) obtains (phal-u = fruit) fulfilment of (so) that (Jo) what s/he (ichhey) wishes.

People practice (jat-u) celibacy, (sat-u) giving charities, (tap-u) austerities for purification of (sareera) the body, but the guru teaches (vasaaey = cause to abide) to live by (har-i har-i) the Almighty (ma’nn-i) in mind to obey.

One who follows (sada) ever (rahai) remains (ana’nd-i) in bliss (din-u) day and (raati) night in life and at the end (mil-i) unites with (preetam) the Beloved and (paaey) experiences (sukh-u) peace/comfort. 3.

 

ਜੋ ਸਤਗੁਰ ਕੀ ਸਰਣਾਗਤੀ ਹਉ ਤਿਨ ਕੈ ਬਲਿ ਜਾਉ ॥ ਦਰਿ ਸਚੈ ਸਚੀ ਵਡਿਆਈ ਸਹਜੇ ਸਚਿ ਸਮਾਉ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਉ ॥੪॥੧੨॥੪੫॥

Jo saṯgur kī sarṇāgaṯī ha▫o ṯin kai bal jā▫o Ḏar sacẖai sacẖī vadi▫ā▫ī sėhje sacẖ samā▫o Nānak naḏrī pā▫ī▫ai gurmukẖ mel milā▫o ||4||12||45||

 

(Hau) I (bal-i jaau = am sacrifice) adore and follow (tin kai) those (Jo) who (sarnaagti) place themselves in care and obedience (ki) of (satgur) the true guru.

Those who follow the guru (samaau) remain (sahjey) effortlessly (samaau) remain absorbed (sach-i) in the Eternal and receive (sachi = true) permanent (vaddiaaee) glory from, and unite with, (sachai) the Eternal.

The guru (paaeeai) is found (nadri) with Divine grace, and one is (meyl-i) led to (milaau) union with God, (gurmukh-i) with the guru’s guidance, says third Nanak. 4. 12. 45.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥

 

Sireeraag mehla 3

 

Bani of the third Guru in Raag Sireeraag

 

Note: All souls are wives of the One Almighty-husband. This Shabad talks of a ਦੋਹਾਗਣ (dohaagan) literally meaning ‘unfortunate’ and refers to a woman who has lost, or is separated from her husband. If she wears make-up it is to please the world. Gurbani uses this as metaphor for one who forgets God but performs rituals to impress people or propitiate deities.

 

 ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਜਿਉ ਦੋਹਾਗਣਿ ਤਨਿ ਸੀਗਾਰੁ ॥ ਸੇਜੈ ਕੰਤੁ ਨ ਆਵਈ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਪਿਰ ਕਾ ਮਹਲੁ ਨ ਪਾਵਈ ਨਾ ਦੀਸੈ ਘਰੁ ਬਾਰੁ ॥੧॥

Sirīrāg mėhlā 3   Manmukẖ karam kamāvṇe ji▫o ḏohāgaṇ ṯan sīgār Sejai kanṯ na āvī niṯ niṯ ho▫e kẖu▫ār Pir kā mahal na pāv▫ī nā ḏīsai gẖar bār ||1||

 

(Manmukh) a self-willed person (kamaavney) performs rituals to show his/ her religiosity (jiau) like a woman separated from her spouse wears (seegaar-u) makeup (tan-i) on the body to please the world.

(Kant-u = husband) the Almighty-husband does not (aavaee) come (seyjai) to bed, i.e. does not reveal within and s/he (hoey) is (khuaar-u-u) frustrated (nit nit) forever.

(Mahal-u = palace) abode of (pir = husband) the Almighty-husband is not (paavaee) found this way; one does (deesaee) see (ghar-u baar-u) the house, i.e. Divine justice holds her back from God. 1.

 

ਭਾਈ ਰੇ ਇਕ ਮਨਿ ਨਾਮੁ ਧਿਆਇ ॥ ਸੰਤਾ ਸੰਗਤਿ ਮਿਲਿ ਰਹੈ ਜਪਿ ਰਾਮ ਨਾਮੁ ਸੁਖੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re ik man nām ḏẖi▫ā▫e   Sanṯā sangaṯ mil rahai jap rām nām sukẖ pā▫e ||1|| rahā▫o

 

(Rey) o (bhaai) brother, (dhiaaey) pay attention/obey (naam-u) Divine commands with (ik = one, man-i = minded) single-minded devotion.

One who (mil-i rahai) keeps (sangat-i) company with (santaa = saints) seekers, (jap-i) remembers/obeys Naam/commands of (raam) the Almighty and (paaey) attains (sukh-u) peace – by union with the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse describes ਸੋਹਾਗਣ (sohaagan) meaning ‘fortunate’ and refers to a woman who has company of the spouse. This is metaphor for ਗੁਰਮੁਖ (gurmukh-i) meaning face to the guru and refers to one who follows the guru.

 

ਗੁਰਮੁਖਿ ਸਦਾ ਸੋਹਾਗਣੀ ਪਿਰੁ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥ ਮਿਠਾ ਬੋਲਹਿ ਨਿਵਿ ਚਲਹਿ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥ ਸੋਭਾਵੰਤੀ ਸੋਹਾਗਣੀ ਜਿਨ ਗੁਰ ਕਾ ਹੇਤੁ ਅਪਾਰੁ ॥੨॥

Gurmukẖ saḏā sohāgaṇī pir rākẖi▫ā ur ḏẖār Miṯẖā bolėh niv cẖalėh sejai ravai bẖaṯār Sobẖāvanṯī sohāgaṇī jin gur kā heṯ apār ||2||

 

(Gurmukh-i) those who follow the guru are (sohaagni) fortunate, they (raakhiaa) keep (pir-u) Almighty-husband (ur dhaar-i) in mind, i.e. the almighty is ever with them.

They (bolah-i) speak (mitthaa) sweetly and (challah-i= walk, niv-i = bending) act in humility; (bhataar-u) the husband a (sohaagni) fortunate (Jin) who is in (apaar-u) infinite/total (heyt-u = love) compliance of the guru, soul-woman is (sobhavanti) praise-worthy, i.e. s/he is fortunate to find God. 2.

 

ਪੂਰੈ ਭਾਗਿ ਸਤਗੁਰੁ ਮਿਲੈ ਜਾ ਭਾਗੈ ਕਾ ਉਦਉ ਹੋਇ ॥ ਅੰਤਰਹੁ ਦੁਖੁ ਭ੍ਰਮੁ ਕਟੀਐ ਸੁਖੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਦੁਖੁ ਨ ਪਾਵੈ ਕੋਇ ॥੩॥

Pūrai bẖāg saṯgur milai jā bẖāgai kā uḏ▫u ho▫e Anṯrahu ḏukẖ bẖaram katī▫ai sukẖ parāpaṯ ho▫e Gur kai bẖāṇai jo cẖalai ḏukẖ na pāvai ko▫e ||3||

 

(Satgur-u) the true guru (milai) is found with (poorai) good (bhaag-i) fortune; when the seeds of (bhaagai) past good deeds (udau hoey = show up) sprout (poorab karam ankur jab pragttey bheyttio purakh rasik bairaagi.)

It is when (bhram-u) delusion (kaatteeai = cut) is removed (antrhu) from within, then (dukh-u) suffering ends and (sukh-u) peace (hoey) is (praapt-i) attained.

(Jo) one rahao (chalai = walks) act by (bhaanai) will/directions (kai) of the guru does not (paavai) experience (koey) any (dukh-u) grief. 3.

 

ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਹੈ ਸਹਜੇ ਪਾਵੈ ਕੋਇ ॥ ਜਿਨਾ ਪਰਾਪਤਿ ਤਿਨ ਪੀਆ ਹਉਮੈ ਵਿਚਹੁ ਖੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥੪॥੧੩॥੪੬॥

Gur ke bẖāṇe vicẖ amriṯ hai sėhje pāvai ko▫e Jinā parāpaṯ ṯin pī▫ā ha▫umai vicẖahu kẖo▫e Nānak gurmukẖ nām ḏẖi▫ā▫ī▫ai sacẖ milāvā ho▫e ||4||13||46||

 

There is practice of (a’mmrit-u) Divine elixir/Naam (vich-i) in (bhaanai = will) obedience to the guru; (koey) some rare person (paavai) gets it (sahjey) by intuitively/naturally.

(Jinaa) those who (prapat-i) receive the elixir of Naam from the guru, (tin) they (peeaa) drink, i.e. they obey Naam and (khoey) give up (haumai) ego (Vichah-u) from within.

Says third Nanak: (Milaava) union (sach-i) with the Eternal (hoey) is attained (dhiaaeeai) by paying attention/obeying (naam-u) Divine commands (gurmukh-i) guided by the guru. 4. 13. 46.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਜਾ ਪਿਰੁ ਜਾਣੈ ਆਪਣਾ ਤਨੁ ਮਨੁ ਅਗੈ ਧਰੇਇ ॥ ਸੋਹਾਗਣੀ ਕਰਮ ਕਮਾਵਦੀਆ ਸੇਈ ਕਰਮ ਕਰੇਇ ॥ ਸਹਜੇ ਸਾਚਿ ਮਿਲਾਵੜਾ ਸਾਚੁ ਵਡਾਈ ਦੇਇ ॥੧॥

Sirīrāg mėhlā 3   Jā pir jāṇai āpṇā ṯan man agai ḏẖare▫e Sohāgaṇī karam kamāvḏī▫ā se▫ī karam kare▫i Sėhje sācẖ milāvṛā sācẖ vadā▫ī ḏe▫e ||1||

 

Composition of the third Guru in Raag Siriraag (Ja) if the soul-wife (jaanai) considers the Almighty as (aapna = own) her (pir-u) master, i.e. loves the Almighty, then s//he (dharey-i = place, again = before) dedicates her (tan-u = body) actions and (man-u = mind) thoughts, i.e. conducts the self by Divine commands.

S/he (karey-i) performs (seyee) those (karam) deeds which (karam) deeds (sohaagni) fortunate soul-wives who have company of the Almighty (kamaavdeeaa) perform, i.e. conduct themselves by Naam/Divine commands.

The Almighty (dey-i = gives) imparts (vaddaaee) virtue of (saach-u = truth) awareness of Naam with which (milaavrra) union is attained (sahjey) naturally. 1.

 

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਇ ॥ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਪਾਈਐ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gur bin bẖagaṯ na ho▫e   Bin gur bẖagaṯ na pā▫ī▫ai je locẖai sabẖ ko▫e ||1|| rahā▫.

 

(Rey) o (bhaai) brother, (bhagat-i) devotion is not possible (bin-u) without guidance of (gur) the guru, even (jey) if one (lochai) yearns and tries (sabh-u koey) every method. 1.

(Rahaau) dwell on this and reflect.

 

ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁ ਪਇਆ ਕਾਮਣਿ ਦੂਜੈ ਭਾਇ ॥ ਬਿਨੁ ਗੁਰ ਨੀਦ ਨ ਆਵਈ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਪਿਰੁ ਨ ਪਾਈਐ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ੨॥

Lakẖ cẖa▫orāsīh fer pa▫i▫ā kāmaṇ ḏūjai bẖā▫e Bin gur nīḏ na āvī ḏukẖī raiṇ vihā▫e Bin sabḏai pir na pā▫ī▫ai birthā janam gavā▫e ||2||

 

(Kaaman-i) the soul-woman who pursues (doojai) other (bhaaey) ideas – than obedience to the Almighty loses opportunity of union with God and – (paiaa) is put in (pheyr-u) circle/going through (chauraasih) eighty four lakh life forms, i.e. is born and dies again.

S/he (na aavaee) cannot get (need) sleep and (rain-i) night (vihaaey) passes (dukhi) in distress i.e. one cannot overcome vices to be at peace in life (bin-u) with following the guru.

Company of (pir-u) the Almighty-husband is not (paaeeai) obtained; and (janam-u) human birth – the opportunity for union (gavaaey) is lost (birtha) in vain. 2.

 

Page 32

 

ਹਉ ਹਉ ਕਰਤੀ ਜਗੁ ਫਿਰੀ ਨਾ ਧਨੁ ਸੰਪੈ ਨਾਲਿ ॥ ਅੰਧੀ ਨਾਮੁ ਨ ਚੇਤਈ ਸਭ ਬਾਧੀ ਜਮਕਾਲਿ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਧਨੁ ਪਾਇਆ ਹਰਿ ਨਾਮਾ ਰਿਦੈ ਸਮਾਲਿ ॥੩॥

Ha▫o ha▫o karṯī jag firī nā ḏẖan sampai nāl Anḏẖī nām na cẖeṯ▫ī sabẖ bāḏẖī jamkāl  Saṯgur mili▫aiḏẖan pā▫i▫ā har nāmā riḏai samāl ||3||

 

The mankind (karti phiri) keeps saying (hau hau =i and i) mine in (Jag-u = world) life but (dhan-u) money and (sa’mmpai) properties do not go (naal-i) with the soul and are left behind on death.

(Andhi = blind) blinded by attachments to them, s/he does not (cheytaee) keep Naam/Divine commands and (sabh) all are (baadhi) bound/detained (jamkaal-i) agent of death, the Divine justice.

(Dhan-u) the wealth of awareness of Naam is (paaiaa) obtained (miliai = meeting) with company/guidance (satgur-i) of the true guru; one should (samaal-i) keep (naama) Naam of (har-i) the Almighty (ridai) in mind – this is what accompanies to and helps in the hereafter. 3.

 

People travel all over to gather money and wealth but these do not accompany to the hereafter. In ignorance they forget God and are bound by the messengers of death. It is by following the guru that we receive the wealth of Divine virtues and keep them in the mind – this is what accompanies to, and helps in the hereafter when account of deeds is taken. 3.

 

ਨਾਮਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਮਨੁ ਤਨੁ ਰਾਤਾ ਰੰਗ ਸਿਉ ਰਸਨਾ ਰਸਨ ਰਸਾਇ ॥ ਨਾਨਕ ਰੰਗੁ ਨ ਉਤਰੈ ਜੋ ਹਰਿ ਧੁਰਿ ਛੋਡਿਆ ਲਾਇ ॥ ੪॥੧੪॥੪੭॥

Nām raṯe se nirmale gur kai sahj subẖā▫e Man ṯan rāṯā rang si▫o rasnā rasan rasā▫e Nānak rang na uṯrai jo har ḏẖur cẖẖodi▫ā lā▫e ||4||14||47||

 

Those (ratey) imbued (naam-i) with Naam by following (sahj-i subhaaey = nature) example (kai) of the guru, (sey) they are (nirmaley = clean) free of vices.

Their (man-u = mind) thoughts and (tan-u = body) actions are (raata) coloured (siau) with (rang) love of the Almighty and (rasna) the tongue (rasaaey) relishes (rasan) the elixir, i.e. one enjoys praising and emulating Divine virtues.

Says third Nanak: (Rang-u) love (Jo) which (har-i) the Almighty (chhoddiaa laaey) imparted (dhur-i) at the source is not (utrai) removed, i.e. one ever remembers and obeys the Almighty. 3. 14. 17.