SGGS pp 032-034, Sireeraag M: 3; 15-19

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਕ੍ਰਿਪਾ ਕਰੇ ਭਗਤਿ ਕੀਜੈ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ॥ ਆਪੈ ਆਪੁ ਮਿਲਾਏ ਬੂਝੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਸੋਈ ॥ ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਈ ॥ ੧॥

Sirīrāg mėhlā 3   Gurmukẖ kirpā kare bẖagaṯ kījai bin gur bẖagaṯ na ho▫ī Āpai āp milā▫e būjẖai ṯānirmal hovai so▫ī Har jī▫o sācẖā sācẖī baṇī sabaḏ milāvā ho▫ī||1||

 

Composition of the third Guru in Raga Siriraag. When the Almighty (kripa karey) is kind to receive awareness of Naam (gurmukh-i) with the guru’s guidance, then one (keejai = performs, bhagat-i = devotion) conforms to Naam; awareness of and (bhagat-i = devotion) conformance to Naam (na hoi) cannot be done (bin-u) without (gur) the guru’s guidance.

(Soee) that person (hoee) is (nirmal-u) purified of other ideas whom (ta) only then when the guru (milaaey) leads to (aap-u) himself, i.e. to the holy congregation, and s/he (boojhai) understands the guru’s teachings.

(Jeeo) the revered (har-i) Almighty is (saacha) Eternal and (baani = words praising the Almighty are) (saachi) true; (milaava) union with the Almighty (hoee = happens) is attained (sabad-i = through words) by following the guru. 1.

 

ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖagṯihīṇ kāhe jag ā▫i▫ā	Pūre gur kī sev na kīnī birthā janam gavā▫i▫ā ||1|| rahā▫o

 

 

 

(Rey) o (bhaaee) brother, one should reflect, (kaahey) why does (bhagatiheen = devoid of devotion) one who does not obey (aaiaa) came (jag-i) to the world, i.e. took birth one take birth human being?

If s/he does not (keeni = done, seyv = service) comply with guidance of (poorey) the perfect/true guru – to conform to Naam and (gavaaiaa) loses (birtha) in vain the opportunity provided by (janam-u) human birth to unite with the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse uses the term ਜੀਅ ਜੰਤ (Jeea jant). Jea means the soul or living beings. Jant is the short form of Jantr (Sanskrit Yantra) meaning a tool or a musical instrument. So ‘Jea Jant’ means the creatures are to obey the Creator like musical instruments respond to the musician.

 

ਆਪੇ ਜਗਜੀਵਨੁ ਸੁਖਦਾਤਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ॥ ਜੀਅ ਜੰਤ ਏ ਕਿਆ ਵੇਚਾਰੇ ਕਿਆ ਕੋ ਆਖਿ ਸੁਣਾਏ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਇ ਵਡਾਈ ਆਪੇ ਸੇਵ ਕਰਾਏ ॥੨॥

Āpe jagjīvan sukẖ▫ḏāṯa āpe bakẖas milā▫e Jī▫a janṯ e ki▫ā vecẖāre ki▫ā ko ākẖ suṇā▫e Gurmukẖ āpeḏe▫e vadā▫ī āpe sev karā▫e ||2||   The Almighty (aapey) IT-self (jagjeevan-u = life of the world) creates the creatures and (sikhdaataa = gives peace) ends being in cycles of births and deaths, (bakhas-i) by graciously (milaaey) uniting them with IT-self.

(Eay) these (jeea jant) creatures (veychaarey) cannot have their way; (kiaa) what can (ko) anyone (aakh-i = say, sunaaey = cause to hear) claim: The Almighty (aapey) IT-self leads one to the guru, (gurmukh-i) follow the guru’s guidance (karaaey = cause to do, seyv = service) obey Divine commands and (dey-i) gives (vadaaee = greatness) honour of union. 2.

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਖਾ ਮੀਤੁ ਪ੍ਰਭੁ ਮੇਰਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੩॥

Ḏekẖ kutamb mohi lobẖāṇā cẖalḏi▫ā nāl na jā▫ī Saṯgur sev guṇ niḏẖān pā▫i▫ā ṯis ḏī kīm na pā▫ī Har parabẖ sakẖā mīṯ parabẖ merā anṯe ho▫e sakẖā▫ī ||3||

(Deykh-i) seeing (kuttamb-u) the family one (lobhaana) is fascinated to get (moh-i) to them, but none (jaaee) goes (naal-i) with the soul (chaldiaa) when departing from the body.

One (paaiaa) obtains (nidhaan-u = treasure) the wealth of awareness of (gun) Divine virtues and their emulation (seyv-i = serving) by following (satgur-u) the true guru; (keemat-i = price) the worth (ki) of (tis) that cannot (paaee = put) be known, i.e. it is unlike any other wealth as it accompanies to the hereafter.

(Har-i) the Almighty (prabh-u) Master is (meet-u) the friend and (sakhaa) companion (meyra = my) of all (hoey) is (sakhaaee) of help (antey) at the end – when account of deeds is taken and fate decided in Divine court. 3.

 

ਆਪਣੈ ਮਨਿ ਚਿਤਿ ਕਹੈ ਕਹਾਏ ਬਿਨੁ ਗੁਰ ਆਪੁ ਨ ਜਾਈ ॥ ਹਰਿ ਜੀਉ ਦਾਤਾ ਭਗਤਿ ਵਛਲੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਈ ॥ ਨਾਨਕ ਸੋਭਾ ਸੁਰਤਿ ਦੇਇ ਪ੍ਰਭੁ ਆਪੇ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥੪॥ ੧੫॥੪੮॥

Āpṇai man cẖiṯ kahai kahā▫e bin gur āp na jā▫ī Har jī▫o ḏāṯā bẖagaṯ vacẖẖal hai kar kirpā man vasā▫ī Nānak sobẖā suraṯ ḏe▫e parabẖ āpe gurmukẖ ḏe vadi▫ā▫ī ||4||15||48||   Everyone (kahai) talks of and (kahaaey = wants to be called) praises the self in one’s (aapnai) own (man-i chit-i) mind, i.e. everyone feels important; this (aap-u = self) sense of self-importance does not leave (bin-u) without finding and following (gur) the guru. (Jeeo) the revered (har-i) Almighty (vachhal-u hai) loves (bhagt-i) of the devotees; and (kar-i kirpa) kindly (vasaaee) abides in their (ma’nn-i) minds. (Prabh-u) the Master (aapey) IT-self (dey-i) grants (surat-i) awareness of (sobha) glory/greatness of the Almighty and (dey) gives (vaddiaaee) honour of union to (gurmukh-i) who follows the guru – to comply with Naam, says third Nanak. 4. 15. 48.

 

——————————————

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਧਨੁ ਜਨਨੀ ਜਿਨਿ ਜਾਇਆ ਧੰਨੁ ਪਿਤਾ ਪਰਧਾਨੁ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ਵਿਚਹੁ ਗਇਆ ਗੁਮਾਨੁ ॥ ਦਰਿ ਸੇਵਨਿ ਸੰਤ ਜਨ ਖੜੇ ਪਾਇਨਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥੧॥

Sirīrāg mėhlā 3 Ḏẖan jannī jin jā▫i▫ā ḏẖan piṯā parḏẖān Saṯgur sev sukẖ pā▫i▫ā vicẖahu ga▫i▫āgumān Ḏar sevan sanṯ jan kẖaṛe pā▫in guṇī niḏẖān ||1||

Composition of the third Guru in Raga Siriraag (Dhan-u) blessed is (jananee) the mother (jin-i) who (jaaiaa) gave birth; (dha’nn-i) great is (pardhaan-u = leader) the exalted (pitaa) father of the true guru.

(Gumaan-u) pride (gaiaa) leaves (vichahu) from within/the mind, (seyv-i = serving) by obeying (satgur-u) the true – to obey the Almighty – and (sukh-u) peace (paaiaa) experienced.

(Sant = saintly, jan = persons) the seekers (kharrey = standing) are ever ready (seyvan-i) and serve (dar-i) at the gate/court and (paain-i) find the almighty (nidhaan-u) treasure (guni) of virtues. 1.

 

ਮੇਰੇ ਮਨ ਗੁਰਮੁਖਿ ਧਿਆਇ ਹਰਿ ਸੋਇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਿ ਵਸੈ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man gurmukẖ ḏẖi▫ā▫e har so▫e Gur kā sabaḏ man vasai man ṯan nirmal ho▫e ||1|| rahā▫o

O (meyrey) my (man) mind, (dhiaaey) pay attention/obey (soey = that one) the One (har-i) Almighty (gurmukh-i) with guidance of the guru.

When (sabad-u = word) guidance (ka) of (gur) the guru (vasai = abides) is kept (man-i) in mind then (man-u = mind) thoughts and (tan-u = body) actions (hoey) become (nirmal-u = pure) free of vices. 1.

(Rahaau) dwell on this and reflect.

 

ਕਰਿ ਕਿਰਪਾ ਘਰਿ ਆਇਆ ਆਪੇ ਮਿਲਿਆ ਆਇ ॥ ਗੁਰ ਸਬਦੀ ਸਾਲਾਹੀਐ ਰੰਗੇ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸਚੈ ਸਚਿ ਸਮਾਇਆ ਮਿਲਿ ਰਹੈ ਨ ਵਿਛੁੜਿ ਜਾਇ ॥੨॥

Kar kirpā gẖar ā▫i▫ā āpe mili▫ā ā▫e Gur sabḏī salāhī▫ai range sahj subẖā▫e Sacẖai sacẖ samā▫i▫ā mil rahai na vicẖẖuṛ jā▫e ||2||

When the Almighty (kar-i kirpa) kindly (aaiaa) comes (ghar-i = in house) in mind – one becomes aware of Naam – and then God (aapey) itself (aaey) comes and (miliaa) meets, i.e. remains in remembrance.

We should (saalaaheeai) praise/acknowledge the Creator with awareness imparted (sabdi = with words) guidance of (gur) the guru (sahj-i subhaaey = naturally) intuitively (rangey) imbed with love of the Almighty

One (sachai = true) sincere mind (samaaiaa) remains absorbed (sach-i) with the Eternal and does not (jaaey) get (vichhurr-i) separated, and never forgets Naam. 2.

 

ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੁ ਕਰਿ ਰਹਿਆ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥ ਚਿਰੀ ਵਿਛੁੰਨੇ ਮੇਲਿਅਨੁ ਸਤਗੁਰ ਪੰਨੈ ਪਾਇ ॥ ਆਪੇ ਕਾਰ ਕਰਾਇਸੀ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੩॥

Jo kicẖẖ karṇā so kar rahi▫ā avar na karṇā jā▫e Cẖirī vicẖẖune meli▫an saṯgur pannai pā▫e Āpe kār karā▫isī avar na karṇā jā▫e ||3||

(Jo kichh-u) whatever (karna) is to be done, the Almighty (kar-i rahiaa) keeps doing (s-u) that; (avar-u na) nothing else (jaaey) can be (karna) done.

When those (chiri) long (vichhu’nney) separated, i.e. those forget God for long and then realise, the Almighty (paaey) puts them (pa’nnai = page) in company of followers of (sathur) the true guru, and (meylian-u) causes to meet, i.e. they join holy congregation and remember God/Naam.

The Almighty (aapey) IT-self (karaaisi = cause to do) engages in (kaar = work) pursuits, (avar-u na) nothing else (jaaey) can be (karna) done, i.e. nothing else happens. 3.

 

Note: The next verse explains how the union is facilitated.

 

ਮਨੁ ਤਨੁ ਰਤਾ ਰੰਗ ਸਿਉ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰ ॥ ਅਹਿਨਿਸਿ ਹਿਰਦੈ ਰਵਿ ਰਹੈ ਨਿਰਭਉ ਨਾਮੁ ਨਿਰੰਕਾਰ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਇਅਨੁ ਪੂਰੈ ਸਬਦਿ ਅਪਾਰ ॥੪॥੧੬॥੪੯॥

Man ṯan raṯā rang si▫o ha▫umai ṯaj vikār Ahinis hirḏai rav rahai nirbẖa▫o nām nirankār  Nānak āp milā▫i▫an pūrai sabaḏ apār ||4||16||49||

(Taj-i) giving up (vikaar) the vice of (haumai = ego) acting by self-will, the seeker’s (man-u = mind) thoughts and (tan-u = body) actions are (rataa) imbued (siau) with (rang) love of, i.e. one is dedicated to, the Almighty.

(Naam-u) commands of (nirbhau = fearless) the Supreme (nirankaar) Formless Almighty (rav-i rahi) remains present (hirdai) in mind of the seeker (ahinis-i) day and night.

The Almighty (milaaian-u) unites (aap-i) with the self those who follow (apaar) the infinitely valuable (sabda-i = word of) (teachings of) (gur) the guru, says third Nanak. 4. 16. 49.

 

Giving up the evil of ego the mind and body are imbued with love of God. The virtues of the fearless and formless Creator abide in the heart of such a person day and night. The Almighty unites with the devotees who live by the Divine Word (Hukam, laws of nature). 4. 16. 49.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਦ ਭੈ ਰਚੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Sirīrāg mėhlā 3. Goviḏ guṇī niḏẖān hai anṯ na pā▫i▫ā jā▫e Kathnī baḏnī na pā▫ī▫ai ha▫umai vicẖahu jā▫e Saṯgur mili▫ai saḏ bẖai racẖai āp vasai man ā▫e ||1||

Composition of the third Guru in Raga Siriraag (Govid-u) the Almighty Master of the world is (nidhaan-u) a treasure (guni) of virtues; IT’s (ant-u = extent) worth (na jaaey) cannot be (paaiaa = obtained) known.

IT is not (paaeeai) found (kathni badni) by mere talking, but when (haumai) ego (jaaey) leaves (vichah-u) from within.

(Miliai) by finding/following (satigur-i) the true guru, one (sad) ever (sad) ever (rachai) remains in (bhai = fear) awe/respect of the Almighty giving up ego and the Almighty (aaey) comes (vasai) abides (man-i) in mind. 1.

 

Page 33

 

ਭਾਈ ਰੇ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥ ਬਿਨੁ ਬੂਝੇ ਕਰਮ ਕਮਾਵਣੇ ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gurmukẖ būjẖai ko▫e Bin būjẖe karam kamāvṇe janam paḏārath kẖo▫e ||1|| rahā▫o

(Rey) o (bhaaee = brother) dear, (koey) some rare person (gurmukh-i) who follows the guru (boojhai) understands Naam of Divine virtues and commands.

One who just (bin-u) without (boojhey) understanding Naam, people just (kamaavaney) perform (karam) rituals and (khoey) lose – the opportunity to unite with the Creator provided by – (padaarath-u = substance) the valuable (janam-u) human birth. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਨੀ ਚਾਖਿਆ ਤਿਨੀ ਸਾਦੁ ਪਾਇਆ ਬਿਨੁ ਚਾਖੇ ਭਰਮਿ ਭੁਲਾਇ ॥ ਅੰਮ੍ਰਿਤੁ ਸਾਚਾ ਨਾਮੁ ਹੈ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਪੀਵਤ ਹੂ ਪਰਵਾਣੁ ਭਇਆ ਪੂਰੈ ਸਬਦਿ ਸਮਾਇ ॥੨॥

Jinī cẖākẖi▫ā ṯinī sāḏ pā▫i▫ā bin cẖākẖe bẖaram bẖulā▫e Amriṯ sācẖā nām hai kahṇā kacẖẖū na jā▫e. Pīvaṯ hū parvāṇ bẖa▫i▫ā pūrai sabaḏ samā▫e ||2||   One (jini) who (chaakhiaa = tastes) drinks (tini) that person (paaiaa) knows (saad-u) taste, i.e. those who obey Naam, know the experience; people (bhulaaey) go astray (bharam-i) in delusion (bin-u) without (chaakey = drinking) obeying Naam. Naam is (saacha) truly (a’mmrit-u) life-giving, i.e. saves from temptations, (kachhoo na) nothing (jaaey) can be (kahna) said about this experience. It (bhaiaa) is (parvaan-u = accepted) known (hoo) only (peevat) by drinking, i.e. by obedience to Naam (samaaey = absorbed) keeping in mind (sabad-i = word of) guidance of (gur) the guru. 2.

ਆਪੇ ਦੇਇ ਤ ਪਾਈਐ ਹੋਰੁ ਕਰਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਦੇਵਣ ਵਾਲੇ ਕੈ ਹਥਿ ਦਾਤਿ ਹੈ ਗੁਰੂ ਦੁਆਰੈ ਪਾਇ ॥ ਜੇਹਾ ਕੀਤੋਨੁ ਤੇਹਾ ਹੋਆ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥੩॥

Āpe ḏe▫e ṯa pā▫ī▫ai hor karṇā kicẖẖū na jā▫e Ḏevaṇ vāle kai hath ḏāṯ hai gurū ḏu▫ārai pā▫e Jehā kīṯonṯehā ho▫ā jehe karam kamā▫e ||3||

Only when the Almighty (aapey) itself (dey-i) gives awareness of Naam, (ta) then tits awareness (paaeeai) is obtained; it (na jaaey) cannot be known by (karna) doing anything (hor-u) else.

(Daat-i) this benediction is (haath-i) in hands (kai) of (deyvan vaaley = giver) who can give, i.e. the Almighty and one (paaey) obtains it (duaarai) through = following – the guru.

(Jeyha) as the Creator (keeton-u) makes someone (teyha) that one (hoaa) becomes; it is based on (jeyhey) which (karam) deeds s/he (kamaaey) does. 3.

 

Note: People engage in many ritualistic practices to cleanse the mind but do not succeed. Those who are fortunate contemplate on Divine virtues as taught by the guru and get to God.

 

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਨਾਮੁ ਹੈ ਵਿਣੁ ਨਾਵੈ ਨਿਰਮਲੁ ਨ ਹੋਇ ॥ ਪੂਰੈ ਭਾਗਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥ ਨਾਨਕ ਸਹਜੇ ਹੀ ਰੰਗਿ ਵਰਤਦਾ ਹਰਿ ਗੁਣ ਪਾਵੈ ਸੋਇ ॥੪॥੧੭॥੫੦॥

Jaṯ saṯ sanjam nām hai viṇ nāvai nirmal na ho▫e Pūrai bẖāg nām man vasai sabaḏ milāvāho▫e Nānak sėhje hī rang varaṯḏā har guṇ pāvai so▫e ||4||17||50||

(Jat-u) celibacy, (sat-u) charity and (sanjam-u) control of the senses do not purify the mind; one (na hoey) is not (nirmal-u) purified o vices (vin-u) without obedience (naavai) to Naam. 

Naam (vasai = abides) is remembered with (poorai) good (bhaag-i) fortune, i.e. when the guru is found, and (milaava) union with the Almighty (hoey) is attained (sabad-i = with word) by following the guru.

(Soey) such a person (paavai) obtains awareness of (gun) virtues of (har-i) the Almighty and (sahjey hi) intuitively (vartadaa) conducts the self (rang-i = with love) in loving obedience to the Almighty, says third Nanak. 4. 17. 50.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਕਾਂਇਆ ਸਾਧੈ ਉਰਧ ਤਪੁ ਕਰੈ ਵਿਚਹੁ ਹਉਮੈ ਨ ਜਾਇ ॥ ਅਧਿਆਤਮ ਕਰਮ ਜੇ ਕਰੇ ਨਾਮੁ ਨ ਕਬ ਹੀ ਪਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Sirīrāg mėhlā 3. Kāʼn▫i▫ā sāḏẖai uraḏẖ ṯap karai vicẖahu ha▫umai na jā▫e Aḏẖi▫āṯam karam je kare nām na kab hī pā▫e Gur kai sabaḏ jīvaṯ marai har nām vasai man ā▫e ||1||

Composition of the third Guru in Raga Siriraag (Haumai) ego does not (jaaey) leave (vichahu) from within if one (saadhai) tries to control (kaa’niaa) body organs, (karai) performs (tam-u) austerity (uradh) being upside down – in fact it increases.

If one (karey) performs (karam) rituals considered (adhiaatm) spiritual and (na kab hi) never (paaey) obtains awareness of Naam, – s/he remains in bondage of ego.

It is only when one follows (sabad-i = word of) teachings of the guru, and Naam (aaey) comes to (vasai) abide (man-i) in mind, that (marai = dies, jeevat-u = alive) ego is given up. 1.

 

ਸੁਣਿ ਮਨ ਮੇਰੇ ਭਜੁ ਸਤਗੁਰ ਸਰਣਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਛੁਟੀਐ ਬਿਖੁ ਭਵਜਲੁ ਸਬਦਿ ਗੁਰ ਤਰਣਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ man mere bẖaj saṯgur sarṇā Gur parsādī cẖẖutī▫ai bikẖ bẖavjal sabaḏ gur ṯarṇā ||1|| rahā▫o

(Sun-i) listen, (meyrey) my (man) mind, (bhjah-u) rush to take (sarna) sanctuary/ care and obedience of (satgur) the true guru

It is (sabad-i = with word) by following teachings that (tarna = swim) one gets out of (bhavjal-u) the world-ocean of vices; one (chtteeai) is delivered from cycles of births and deaths (parsaadi) with grace/guidance of (gur) the guru. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse refers to the three modes of ego actions, namely Tamas = inertia or ignorance, Rajas = passion and effort, and Sattva = practices like rituals and charities. Together called Trikuti, the devotee transcends them to go the fourth stage naturally wherein goodness comes.

 

ਤ੍ਰੈ ਗੁਣ ਸਭਾ ਧਾਤੁ ਹੈ ਦੂਜਾ ਭਾਉ ਵਿਕਾਰੁ ॥ ਪੰਡਿਤੁ ਪੜੈ ਬੰਧਨ ਮੋਹ ਬਾਧਾ ਨਹ ਬੂਝੈ ਬਿਖਿਆ ਪਿਆਰਿ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿਮੁਕਤਿ ਦੁਆਰੁ ॥੨॥

Ŧarai guṇ sabẖā ḏẖāṯ hai ḏūjā bẖā▫o vikār Pandiṯ paṛai banḏẖan moh bāḏẖā nah būjẖai bikẖi▫āpi▫ār Saṯgur mili▫ai ṯarikutī cẖẖūtai cẖa▫uthai paḏ mukaṯ ḏu▫ār ||2||

 (Train gun) the three modes of ego action are the cause of (sabhaa) all (dhaat-u = running) restlessness; they cause to forget God, follow (dooja = second) other (bhaau) ideas and commit (vikaar-u) evil.

(Pandit-u) a scholar of scriptures (parrai) reads (baadhaa) bound (moh) in attachment and (piaar-i) love for (bikhiaa) money

(Trikutti) bondage to the three modes (chuttai) is released (miliai) on finding/following (sat-gur-i) true guru rises to (chauthai) the fourth (pad-u) state leading to (duaar-u) gate (mukat-i) to emancipation from bondage through. 2.

 

ਗੁਰ ਤੇ ਮਾਰਗੁ ਪਾਈਐ ਚੂਕੈ ਮੋਹੁ ਗੁਬਾਰੁ ॥ ਸਬਦਿ ਮਰੈ ਤਾ ਉਧਰੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਿਲਿ ਰਹੈ ਸਚੁ ਨਾਮੁ

ਕਰਤਾਰੁ ॥੩॥

Gur ṯe mārag pā▫ī▫ai cẖūkai moh gubār Sabaḏ marai ṯā uḏẖrai pā▫e mokẖ ḏu▫ār Gur parsādī mil rahai sacẖ nām karṯār ||3||   When (maarag-u = path) direction is (paaeeai) is received (tey) from (gur) the guru, (mohu) worldly attachments and (gubaanr-u = darkness) ignorance of how to lead life by Naam (chookai) ends. When one (marai = dies) submits (sabad-i = to word) to Divine commands, (ta) then one (udhrai) is saved from vices and (paaey) gets through (duaar-u) the gate to (mokh/mukt-i) emancipation from rebirth. It is (parsaadi) with grace/guidance of the guru that one (mil-i rahai) remains together, i.e. leads life by (sach-u) the inevitable (naam-u) commands of (kartaar-u) the Creator. 3.

 

ਇਹੁ ਮਨੂਆ ਅਤਿ ਸਬਲ ਹੈ ਛਡੇ ਨ ਕਿਤੈ ਉਪਾਇ ॥ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਲਾਇਦਾ ਬਹੁਤੀ ਦੇਇ ਸਜਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਲਗੇ ਸੇ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਗਵਾਇ ॥੪॥੧੮॥੫੧॥

Ih manū▫ā aṯ sabal hai cẖẖade na kiṯai upā▫e Ḏūjai bẖā▫e ḏukẖ lā▫iḏā bahuṯī ḏe▫e sajā▫e Nānak nām lage se ubre ha▫umai sabaḏ gavā▫e ||4||18||51||

(Ih-u) this human (manooaa) mind is (at-i) vey (sabal) strong/stubborn; it does not (chhaddai) objects of fascination by (kitai) any (upaaey) method.

By being caught in (doojai = second) other (bhaaey) ideas – and casing to commit vices – it (laaida) inflicts (dukh-u) distress and thus (dey-i) gives/causes (bahuti) severe (sajaaey) punishment of being in cycles of births and deaths.

Those (lagey) engage in living (naam-i) by Naam, (sey) they (ubrey) rise above other ideas; they (gavaaey = lose) give up (haumai) ego and comply (sabad-i= with the word) with Naam/Divine commands. 4. 18. 51.

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧॥

Sirīrāg mėhlā 3. Kirpā kare gur pā▫ī▫ai har nāmo ḏe▫e driṛ▫ā▫e Bin gur kinai na pā▫i▫o birthā janam gavā▫e Manmukẖ karam kamāvṇe ḏargėh milai sajā▫e ||1||

Composition of the third Guru in Raga Siriraag When the Almighty (kirpa karey) is kind, one (paaeeai) finds (guru-u) the guru who (dey-i drirraaey) creates firm commitment (naamo) to Naam/virtues and commands of (har-i) the Almighty.

(Kinai na) no one (paaio) obtains awareness of Naam (bin-u) without following the guru and (gavaaio = loses) wastes (janam-u) human birth (birtha) in vain.

 (Manmukh) a self-willed person does not follow the guru, (kamaavney) performs (karam) rituals and (milai) receives (sajaaey) punishment (dargah) in Divine court – is denied access to God and put in cycles of births and deaths. 1.

 

ਮਨ ਰੇ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇ ॥ ਅੰਤਰਿ ਤੇਰੈ ਹਰਿ ਵਸੈ ਗੁਰ ਸੇਵਾ ਸੁਖੁ ਪਾਇ ॥ ਰਹਾਉ ॥

Man re ḏūjā bẖā▫o cẖukā▫e Anṯar ṯerai har vasai gur sevā sukẖ pā▫e Rahā▫o

(Rey) o (man = mind) human being, (chukaaey) give up (dooja = second) other (bhaau) ideas, – and follow the guru.

(Har-i) the Almighty (vasai) abides (antar-i) within (teyrai) you, and is found (seyva = service) by following the guru; one who acts as God directs from within, (paaey) attains (sukh-u) peace – merges with God.

(Rahaau) dwell on this and reflect.

 

ਸਚੁ ਬਾਣੀ ਸਚੁ ਸਬਦੁ ਹੈ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਵਸੈ ਹਉਮੈ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿ ॥ ਮਨਿ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਈਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥੨॥

Sacẖ baṇī sacẖ sabaḏ hai jā sacẖ ḏẖare pi▫ār Har kā nām man vasai ha▫umai kroḏẖ nivār Man nirmal nām ḏẖi▫ā▫ī▫ai ṯā pā▫e mokẖ ḏu▫ār ||2||   (Ja) when one (dharey) bears (piaar-u) love (sach-i) for the Eternal, s/he obeys (sach-u) the eternal (sabd-u = word) Naam and his/her (baani) speech – as also thought and deed accord with (sach-u = truth) Naam. Naam of (har-i) the Almighty (vasai) abides (man-i) in mind when one (nivaar-i) dispels (humai) ego and (krodh-u) anger/intolerance. When Naam (dhiaaeeai) is reflected upon (man-i) in the mind (nirmal) purified of other ideas, (ta) then one (paaey) gets through (duaar-u) gate to (mokh) emancipation from rebirth. 2.

ਹਉਮੈ ਵਿਚਿ ਜਗੁ ਬਿਨਸਦਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥ ਮਨਮੁਖ ਸਬਦੁ ਨ ਜਾਣਨੀ ਜਾਸਨਿ ਪਤਿ ਗਵਾਇ ॥ ਗੁਰ ਸੇਵਾ ਨਾਉ ਪਾਈਐ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥੩॥

Ha▫umai vicẖ jag binasḏā mar jammai āvai jā▫e Manmukẖ sabaḏ na jāṇnī jāsan paṯ gavā▫e Gur sevā nā▫o pā▫ī▫ai sacẖe rahai samā▫e ||3||   (Jag-u = world) the human being (binsadaa = perishes) falls prey to vices (vich-i) in (haumai) ego, i.e. acting by self-will, and by so (mar-i = dying) succumbing to vices, (ja’mmai) is born and (aavai) comes and (jaaey) goes, i.e. remains in cycles of births and deaths. (Manmukh) self-willed persons do not obey the guru, are not (jaanani = know) aware of (sabad-u =word) Naam/Divine commands and (jaasan-i) shall depart from this world (gavaaey) losing (pat-i) honour, i.e. are rejected for union by the Creator. Awareness of (naau) Naam (paaeeai) is obtained (seyva = service) by following the guru and then one (rahai) remains (samaaey) absorbed in obedience (sachey) to the Eternal. 3.

 

Page 34

 

 

ਸਬਦਿ ਮੰਨਿਐ ਗੁਰੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰੇ ਸਦਾ ਸਾਚੇ ਕੀ ਲਿਵ ਲਾਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਮਨਿ ਵਸਿਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੪॥੧੯॥੫੨॥

 

Sabaḏ mani▫ai gur pā▫ī▫ai vicẖahu āp gavā▫e An▫ḏin bẖagaṯ kare saḏā sācẖe kī liv lā▫e Nām paḏārath man vasi▫ā Nānak sahj samā▫e ||4||19||52||   We (ma’nniai = obey) conduct ourselves (sabad-i = by the word) by Naam, when (gur-u) the guru (paaeeai) is found/followed, (aap-u = self) ego (gavaaey = lost) is given up. Then one (karey = performs, bahagt-i = devotion) obeys the Almighty with (sadaa) ever (liv laaey) focussed on (saachey) the Eternal. When (padaarath-u) valuable Naam (vasiaa) abides (man-i) in mind and one remains (samaaey) naturally (samaaey) absorbed on obedience to Naam, says third Nanak. 4. 19. 52.