Posts Tagged ‘SGGS p 32’

SGGS pp 32-34, Sireeraag M: 3; 15-19

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.

 

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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.

 

SGGS pp 30-32, Sireeraag M: 3; 10-14

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.

 

 

 

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