SGGS pp 48-50, Siriraag M: 5; 16-20

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸਰਣਿ ਪਏ ਪ੍ਰਭ ਆਪਣੇ ਗੁਰੁ ਹੋਆ ਕਿਰਪਾਲੁ ॥ ਸਤਗੁਰ ਕੈ ਉਪਦੇਸਿਐ ਬਿਨਸੇ ਸਰਬ ਜੰਜਾਲ ॥ ਅੰਦਰੁ ਲਗਾ ਰਾਮ ਨਾਮਿ ਅੰਮ੍ਰਿਤ ਨਦਰਿ ਨਿਹਾਲੁ ॥੧॥

Sirīrāg mėhlā 5 Saraṇ pa▫e parabẖ āpṇe gur ho▫ā kirpāl Saṯgur kai upḏesi▫ai binse sarab janjāl   Anḏar lagā rām nām amriṯ naḏar nihāl ||1||

 

Composition of the fifth Guru in Raga Siriraag When (gur) the guru (hoaa) is (kirpaal-u) kind to guide, one – gives up other pursuits and – (paey) places the self (saran-i = in sanctuary) in care and obedience of (prabh) the Almighty Master (aapney = own) of all.

(Sarab) all (janjaal) entanglements – like rituals and superstitions – (binsey = destroyed) are given up

(updeyseeai = with instructions) by following teachings (kai) of (satgur) the true guru.

When (andar-u) the inner-self (lagaa = attached) is imbued with (a’mmrit) life-giving (naam-i) Naam of (raam) the Almighty; one is (nihaal-i) happy (nadar-i) with Divine grace. 1. =====

 

ਮਨ ਮੇਰੇ ਸਤਿਗੁਰ ਸੇਵਾ ਸਾਰੁ ॥ ਕਰੇ ਦਇਆ ਪ੍ਰਭੁ ਆਪਣੀ ਇਕ ਨਿਮਖ ਨ ਮਨਹੁ ਵਿਸਾਰੁ ॥ ਰਹਾਉ ॥

Man mere saṯgur sevā sār   Kare ḏa▫i▫ā parabẖ āpṇī ik nimakẖ na manhu visār Rahā▫o

 

O (meyrey) my (man) mind, (saar-u = take care) remember (seyva = service) to comply with teachings of (satigur) the true guru – to obey the Almighty.

(Prabh-u) the Almighty (karey) bestows (aapni = own) IT’s (daiaa) grace – on one who obeys -, so do not (visaar-u) forget the Almighty (manh-u) from the mind even for (ik) one (nimakh) moment. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਣ ਗੋਵਿੰਦ ਨਿਤ ਗਾਵੀਅਹਿ ਅਵਗੁਣ ਕਟਣਹਾਰ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸੁਖੁ ਹੋਇ ਕਰਿ ਡਿਠੇ ਬਿਸਥਾਰ ॥ ਸਹਜੇ ਸਿਫਤੀ ਰਤਿਆ ਭਵਜਲੁ ਉਤਰੇ ਪਾਰਿ ॥੨॥

Guṇ govinḏ niṯ gavī▫ah avguṇ kataṇhār   Bin har nām na sukẖ ho▫e kar diṯẖe bisthār   Sėhje sifṯī raṯi▫ā bẖavjal uṯre pār ||2||

 

We should (nit) ever (gaaveeah-i = sing) praise/emulate (gun) virtues of (govind = master of the world) the Almighty. It (kattanhaar = cuts) helps to be rid of (avgun) vices.

(sukh-u) comfort/peace – through freedom from temptations/vices – is not (hoey) experienced (bin-u) without complying with (naam) virtues and commands of (har-i) the Almighty, I have (kar-i = done) tried (bisthaar = expanse) all other methods.

Only those (sahjey) naturally (ratiaa) imbued with (sifti) prising and emulating Divine virtues, (utrey) land (paar-i) on far bank (bhavjal-u) of the world-ocean, i.e. overcome  temptations/vices, and be at peace. 2.

 

Let us (therefore) ever sing the Divine virtues; they banish evil. I have tried all avenues (and found that) comfort is not obtained except through (emulating) Divine virtues. Those who naturally imbibe (make part of life) the virtues, cross the world ocean (overcoming vice). 2. 

 

ਤੀਰਥ ਵਰਤ ਲਖ ਸੰਜਮਾ ਪਾਈਐ ਸਾਧੂ ਧੂਰਿ ॥ ਲੂਕਿ ਕਮਾਵੈ ਕਿਸ ਤੇ ਜਾ ਵੇਖੈ ਸਦਾ ਹਦੂਰਿ ॥ ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਮੇਰਾ ਭਰਪੂਰਿ ॥੩॥

Ŧirath varaṯ lakẖ sanjmā pā▫ī▫ai sāḏẖū ḏẖūr   Lūk kamāvai kis ṯe jā vekẖai saḏā haḏūr   Thān thananṯar rav rahi▫ā parabẖ merā bẖarpūr ||3||

 

People try to achieve purification/freedom from vices by (teerath) pilgrimages, (varat) fasts and lakhs of (sanjma) methods; it is actually (paaeeai) attained (dhoor-i) with dust of feet of, i.e. submitting to teachings of the (saadhoo) the guru.

(Tey) from (kis) whom does one (look-i) hide while s/he (kamaavai) commits sins, (ja) when the Almighty is (sadaa) ever (hadoor-i) present with the creature and (veykhai) watches.

(Prabh-u) the Almighty Master (meyra = my) of all (ravi-i rahiaa) pervades at all (thaan) places (thanantr-i) in them, (bharpoor-i) filling all places. 3. ==========

 

ਸਚੁ ਪਾਤਿਸਾਹੀ ਅਮਰੁ ਸਚੁ ਸਚੇ ਸਚਾ ਥਾਨੁ ॥ ਸਚੀ ਕੁਦਰਤਿ ਧਾਰੀਅਨੁ ਸਚਿ ਸਿਰਜਿਓਨੁ ਜਹਾਨੁ ॥ ਨਾਨਕ ਜਪੀਐ ਸਚੁ ਨਾਮੁ ਹਉ ਸਦਾ ਸਦਾ ਕੁਰਬਾਨੁ ॥੪॥ ੧੬॥੮੬॥

Sacẖ pāṯisāhī amar sacẖ sacẖe sacẖā thān Sacẖī kuḏraṯ ḏẖārī▫an sacẖ sirji▫on jahān   Nānak japī▫ai sacẖ nām ha▫o saḏā saḏā kurbān ||4||16||86||

 

Divine (Paatisaahi = kingdom) authority is (sach-u) eternal, (amar-u = orders) writ (sach-u = true) inviolable and (thaan-u) place (sachey) of the Eternal is (sachaa) eternal, i.e. no one can take the place of the Almighty.

(Sach-i) the Eternal (dhaareean-u) took (sachi) eternal (kudrat-i) powers and (sirjion-u) created (jahaan-u) the world.

We should (japeeai) remember/obey (sach-u) the inevitable Naam/Divine commands; (hau) I (sadaa sadaa) forever (kurbaan-u = sacrifice) submit to the Almighty, says fifth Nanak. 4. 16. 86

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਉਦਮੁ ਕਰਿ ਹਰਿ ਜਾਪਣਾ ਵਡਭਾਗੀ ਧਨੁ ਖਾਟਿ ॥ ਸੰਤਸੰਗਿ ਹਰਿ ਸਿਮਰਣਾ ਮਲੁ ਜਨਮ ਜਨਮ ਕੀ ਕਾਟਿ ॥੧॥

Sirīrāg mėhlā 5 Uḏam kar har jāpṇā vadbẖāgī ḏẖan kẖāt   Saṯsang har simraṇā mal janam janam kī kāt ||1||

 

Composition of the fifth Guru in Raga Siriraag (Vaddbhaagi) fortunate persons (jaapna) remember/comply with Naam/commands of (har-i) the Almighty (kar-i) with (udam-u) diligence and (khaatt-i) earn (dhan-u) wealth – of Divine approval.

(Simrana) recounting virtues and commands of (har-i) the Almighty (santsang-i) in holy congregation (kaat-i = cuts) removes (mal-u = dirt) the influence of transgressions of (janam) birth after (janam) birth. 1.

 

ਮਨ ਮੇਰੇ ਰਾਮ ਨਾਮੁ ਜਪਿ ਜਾਪੁ ॥ ਮਨ ਇਛੇ ਫਲ ਭੁੰਚਿ ਤੂ ਸਭੁ ਚੂਕੈ ਸੋਗੁ ਸੰਤਾਪੁ ॥ ਰਹਾਉ ॥

Man mere rām nām jap jāp   Man icẖẖe fal bẖuncẖ ṯū sabẖ cẖūkai sog sanṯāp Rahā▫o

 

O (meyrey) my (man = mind) being, (jaap-u) remember/practice (jap-i) the worth remembering Naam/Divine commands.

And (too) you will (bhunch-i) obtain (phal = fruits) fulfilment of what (man) the mind (ichhey) wishes, i.e. find the Almighty within; this (chookai) ends (sabh-u) every (sog-u) sorrow and (santaap-u) pain, i.e. pangs of separation from the Almighty end. 1.

(Rahaau) dwell on this and reflect.

 

ਜਿਸੁ ਕਾਰਣਿ ਤਨੁ ਧਾਰਿਆ ਸੋ ਪ੍ਰਭੁ ਡਿਠਾ ਨਾਲਿ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਪ੍ਰਭੁ ਆਪਣੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੨॥

Jis kāraṇ ṯan ḏẖāri▫ā so parabẖ diṯẖā nāl Jal thal mahī▫al pūri▫ā parabẖ āpṇī naḏar nihāl ||2||

 

The purpose of which you (kaaran-i) for attaining union with (jis-u) whom you (dhaariaa) got (tan-u) the human body, (so) that (prabh-u) Almighty is (dditthaa) seen (naal-i =with) within.

With (aapni) IT’s (nadar-i) grace (prabh-u) the Almighty (nihaal-i) enables to be seen (pooriaa) pervading (jal-i) in water (thal-i) in/on land and (maheeal-i) in space – by one who remembers Naam. 2.

 

ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇਆ ਲਾਗੀ ਸਾਚੁ ਪਰੀਤਿ ॥ ਚਰਣ ਭਜੇ ਪਾਰਬ੍ਰਹਮ ਕੇ ਸਭਿ ਜਪ ਤਪ ਤਿਨ ਹੀ ਕੀਤਿ ॥੩॥

Man ṯan nirmal ho▫i▫ā lāgī sācẖ parīṯ   Cẖaraṇ bẖaje pārbarahm ke sabẖ jap ṯap ṯin hī kīṯ ||3||

 

(Man-u) the mind and (tan-u) body (hoiaa) is (nirmal-u) purified when (preet-i) affection/obedience of (saach-u) the Eternal (laagi) develops.

 Those who (bhajey) keep in mind being at (charan) feet, to be in obedience of, (paarbrahm) the Supreme Being, (tin hi) they (keet-i) perform (sabh-i) all (jap) recitations of mantras and (tap) austerities, i.e. this is the only way to find the Almighty. 3.

 

ਰਤਨ ਜਵੇਹਰ ਮਾਣਿਕਾ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਰਸ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਉ ॥੪॥੧੭॥੮੭॥

Raṯan javehar māṇikā amriṯ har kā nā▫o   Sūkẖ sahj ānanḏ ras jan Nānak har guṇ gā▫o ||4||17||87||

 

Awareness of (amrit-u) the life-giving (naau) Naam/virtues and commands of (har-i) the Almighty – the guide for life is valuable like (ratan) jewels, (maanika) rubies and (maanika) pearls.

(Gaau = sing) praise (gun) virtues of (har-i) the Almighty to experience (sookh) peace, (sahaj) poise and (aanand) bliss, and (ras) enjoyment, says (jan) humble fifth Nanak. 4. 17. 87.

 

 

 

Note: People seek scriptural guidance for what is good or ask the astrologers how to get wealthy. But these are of transitory nature; for lasting comfort including avoiding reincarnation only virtues help. This is the subject of the next Shabad.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸੋਈ ਸਾਸਤੁ ਸਉਣੁ ਸੋਇ ਜਿਤੁ ਜਪੀਐ ਹਰਿ ਨਾਉ ॥ ਚਰਣ ਕਮਲ ਗੁਰਿ ਧਨੁ ਦੀਆ ਮਿਲਿਆ ਨਿਥਾਵੇ ਥਾਉ ॥

Sirīrāg mėhlā 5 So▫ī sāsaṯ sa▫uṇ so▫e jiṯ japī▫ai har nā▫o   Cẖaraṇ kamal gur ḏẖan ḏī▫ā mili▫ā nithāve thā▫o

 

Composition of the fifth Guru in Raga Siriraag (Soee) that (saast-u = Shastra) scriptural teaching is right, (soey) that (saun-u) astrological time is auspicious with/at (jit-u) which we (japeeai) are in remembrance/obedience of (naau) Naam of (har-i) the Almighty.

(Nithaavey = without a place) a hapless person whom (gur-i) the guru (deeaa) gives (dhan-u) the wealth/motivation of being at (kamal) lotus (charan) feet, i.e. of obedience to the Almighty, (miliaa) gets (tthaau = place) the Almighty as the protector.

 

ਸਾਚੀ ਪੂੰਜੀ ਸਚੁ ਸੰਜਮੋ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭੁ ਭੇਟਿਆ ਮਰਣੁ ਨ ਆਵਣੁ ਜਾਉ ॥ ੧॥

Sācẖī pūnjī sacẖ sanjamo āṯẖ pahar guṇ gā▫o   Kar kirpā parabẖ bẖeti▫ā maraṇ na āvaṇ jā▫o ||1||

 

(Gaau) praise/emulate (gun) Divine virtues (aatth = eight x pahar = three hours) round the clock, this is (saachi) the true (poonji) wealth and (sach-u) right (sanjmo) method to be at peace here and in the hereafter.

Then (kar-i) with (kirpa) with Divine grace (prabh-u) the Almighty (bheyttiaa) is found, i.e. the soul unites with the Almighty, and there is no (maran-u = death) falling prey to vices and hence no (aavaan-u) coming and (jaau) going, i.e. being cycles of reincarnation ends. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਭਜੁ ਸਦਾ ਇਕ ਰੰਗਿ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਰਵਿ ਰਹਿਆ ਸਦਾ ਸਹਾਈ ਸੰਗਿ ॥ ੧॥ ਰਹਾਉ ॥

Mere man har bẖaj saḏā ik rang   Gẖat gẖat anṯar rav rahi▫ā saḏā sahā▫ī sang ||1|| rahā▫o

 

O (meyrey) my (man) mind, (bhaj-u) praise/obey (har-i) the Almighty (sadaa) ever with (ik) single-minded (rang-i) love.

IT (rav-i rahiaa) is present (ghatt-i ghatt-i) in every creature, (sadaa) (sang-i) present with him/her (sahaaee) to help. 1.

(Rahaau) dwell on this and reflect.

 

ਸੁਖਾ ਕੀ ਮਿਤਿ ਕਿਆ ਗਣੀ ਜਾ ਸਿਮਰੀ ਗੋਵਿੰਦੁ ॥ ਜਿਨ ਚਾਖਿਆ ਸੇ ਤ੍ਰਿਪਤਾਸਿਆ ਉਹ ਰਸੁ ਜਾਣੈ ਜਿੰਦੁ ॥

Sukẖā kī miṯ ki▫ā gaṇī jā simrī govinḏ   Jin cẖākẖi▫ā se ṯaripṯāsi▫ā uh ras jāṇai jinḏ

 

One (kiaa = how?) cannot (gani) take (mit-i) measure of (sukha = comforts), i.e. everything is accomplished (ja) when one (simri) remembers/obeys (govind-u = master of the world) the Almighty, i.e. every aim is achieved by obeying Divine commands/cosmic laws.

One who (chaakhiaa) has drunk the Divine elixir/obeyed Divine commands, (say) that person (triptaasiaa) has been satiated/achieved everything; (oh) that (jind-u = life) person alone (jaanai) knows (ras-u = taste) the experience.

 

ਸੰਤਾ ਸੰਗਤਿ ਮਨਿ ਵਸੈ ਪ੍ਰਭੁ ਪ੍ਰੀਤਮੁ ਬਖਸਿੰਦੁ ॥ ਜਿਨਿ ਸੇਵਿਆ ਪ੍ਰਭੁ ਆਪਣਾ ਸੋਈ ਰਾਜ ਨਰਿੰਦੁ ॥੨॥

Sanṯā sangaṯ man vasai parabẖ parīṯam bakẖsinḏ   Jin sevi▫ā parabẖ āpṇā so▫ī rāj narinḏ ||2||

 

(Bakhsind-u) the gracious (preetam-u) Beloved (prabh-u) Almighty comes to (vasai) abide (man-i) in mind (sangat-i) in company (santaa) of the saints/devotees.

One (jin-i) who (seyviaa = serves) obeys (prabh-u) the Almighty Master (aapna = own) of all, (soee) that person is (raaj) the king of (narind-u = master of men) kings, i.e. is embodiment of the Almighty. 2.

 

Page 49

 

ਅਉਸਰਿ ਹਰਿ ਜਸੁ ਗੁਣ ਰਮਣ ਜਿਤੁ ਕੋਟਿ ਮਜਨ ਇਸਨਾਨੁ ॥ ਰਸਨਾ ਉਚਰੈ ਗੁਣਵਤੀ ਕੋਇ ਨ ਪੁਜੈ ਦਾਨੁ ॥

A▫osar har jas guṇ ramaṇ jiṯ kot majan isnān   Rasnā ucẖrai guṇvaṯī ko▫e na pujai ḏān

 

Human birth is (ausar-i = time for) an opportunity (raman) to remember/praise (jas-u) glory and (gun) virtues of (har-i) the Almighty; it purifies the mind for (jit-u) which people take (kott-i = crore) countless (majan) dips and (isnaan-u) bath.

Similarly (kaoey na = not any) no amount of (daan-u) charity (pujai = reaches) can equal the act of (gunvati) a blessed (rasna) tongue (uchrai = utters) expounding (gunvati) words of virtues, i.e. practice and imparting awareness of Divine virtues is better than rituals.

 

ਦ੍ਰਿਸਟਿ ਧਾਰਿ ਮਨਿ ਤਨਿ ਵਸੈ ਦਇਆਲ ਪੁਰਖੁ ਮਿਹਰਵਾਨੁ ॥ ਜੀਉ ਪਿੰਡੁ ਧਨੁ ਤਿਸ ਦਾ ਹਉ ਸਦਾ ਸਦਾ ਕੁਰਬਾਨੁ ॥੩॥

Ḏarisat ḏẖār man ṯan vasai ḏa▫i▫āl purakẖ miharvān   Jī▫o pind ḏẖan ṯis ḏā ha▫o saḏā saḏā kurbān ||3||

 

(Miharvaan-u) the kind and (daiaal) compassionate (purakh-u) all-pervasive Almighty (dhaar-i) bestows (drisstt-i = sight of grace) grace and (vasai) abides (man-i) in mind and (tan-i) body, i.e. guides thoughts and actions of the devotee.

(Jeeo) the soul, (pindd-u) body and (dhan-u) wealth is (da = of, tis = that) given by the Almighty; (hau) I am (sadaa sadaa) forever (kurbaan-u) sacrifice, i.e. submit to Divine commands. 3.

 

ਮਿਲਿਆ ਕਦੇ ਨ ਵਿਛੁੜੈ ਜੋ ਮੇਲਿਆ ਕਰਤਾਰਿ ॥ ਦਾਸਾ ਕੇ ਬੰਧਨ ਕਟਿਆ ਸਾਚੈ ਸਿਰਜਣਹਾਰਿ ॥

Mili▫ā kaḏe na vicẖẖuṛai jo meli▫ā karṯār   Ḏāsā ke banḏẖan kati▫ā sācẖai sirjaṇhār

 

One (Jo) who (meyliaa = caused to unite) is motivated to remember/obey Naam (kartaar-i) by the Creator, that person (kadey na) never (vichhurrai) separates/gives up being (miliaa = united) in remembrance/obedience of Naam.

(Saachai) the Eternal (sirjanhaar-i) Creator (kattiaa) cuts (bandhan) bondage of (daasaa = servants) the seekers, i.e. ends attachment to the world-play and motivates to obey Naam. 

 

ਭੂਲਾ ਮਾਰਗਿ ਪਾਇਓਨੁ ਗੁਣ ਅਵਗੁਣ ਨ ਬੀਚਾਰਿ ॥ ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਗਤੀ ਜਿ ਸਗਲ ਘਟਾ ਆਧਾਰੁ ॥੪॥੧੮॥੮੮॥

Bẖūlā mārag pā▫i▫on guṇ avguṇ na bīcẖār   Nānak ṯis sarṇāgaṯī jė sagal gẖatā āḏẖār ||4||18||88||

 

One who regrets (bhoola = strayed) having transgressed, the Almighty (paaiaun-u) puts him/her (maarag-i) on the right path (na) not (bechaar-i) considering his/her (gun) merits or (avgun) demerits.

I place myself (sarnaagti = in sanctuary) in care and obedience of the Almighty (j-i) who is (aadhaar-u) the mainstay of (sagal) all (ghataa) creatures, says fifth Nanak. 4. 18. 88.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਰਸਨਾ ਸਚਾ ਸਿਮਰੀਐ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਮਾਤ ਪਿਤਾ ਸਾਕ ਅਗਲੇ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਮਿਹਰ ਕਰੇ ਜੇ ਆਪਣੀ ਚਸਾ ਨ ਵਿਸਰੈ ਸੋਇ ॥੧॥

Sirīrāg mėhlā 5 Rasnā sacẖā simrī▫ai man ṯan nirmal ho▫e   Māṯ piṯā sāk agle ṯis bin avar na ko▫e   Mihar kare je āpṇī cẖasā na visrai so▫e ||1||

 

Composition of the fifth Guru in Raga Siriraag When we (simreeai) utter (sachaa = true) Naam/Divine virtues and commands with (rasna) the tongue – and keep in mind -, then (man-u) mind/thoughts and (tan-u) body/actions (hoey) become (nirmal-u = clean) free of vices – this save the soul from Divine justice in the hereafter.

There are (agley) plenty of (saak) relatives like (maat) mother and (pitaa) father, but (na koey = not any) none (bin-u) except (tis-u =that one) the Almighty – who can save in the hereafter.

When the Almighty (karay) bestows (aapni = own) IT’s (mihr) grace, then one does not (visraai) forget (soey = that one) the Almighty even for (chasaa) a moment. 1.

 

ਮਨ ਮੇਰੇ ਸਾਚਾ ਸੇਵਿ ਜਿਚਰੁ ਸਾਸੁ ॥ ਬਿਨੁ ਸਚੇ ਸਭ ਕੂੜੁ ਹੈ ਅੰਤੇ ਹੋਇ ਬਿਨਾਸੁ ॥੧॥ ਰਹਾਉ ॥

Man mere sācẖā sev jicẖar sās   Bin sacẖe sabẖ kūṛ hai anṯe ho▫e binās ||1|| rahā▫o

 

O (meyrey) my (man) mind/being, (seyv-i = serve) obey (saachaa) the Eternal (jichar-u) as long as you have (saas-u = breath) life.

(Sabh) everyone (bin-u) except (sachey) the Eternal is (koorr-u = false) impermanent/perishable, and (antey) ultimately (hoey = is, binaas-u = destroyed) dies – so do not get attached to them. 1.

(Rahaau) dwell on this and reflect.

 

ਸਾਹਿਬੁ ਮੇਰਾ ਨਿਰਮਲਾ ਤਿਸੁ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਇ ॥ ਮੇਰੈ ਮਨਿ ਤਨਿ ਭੁਖ ਅਤਿ ਅਗਲੀ ਕੋਈ ਆਣਿ ਮਿਲਾਵੈ ਮਾਇ ॥ ਚਾਰੇ ਕੁੰਡਾ ਭਾਲੀਆ ਸਹ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਇ ॥੨॥

Sāhib merā nirmalā ṯis bin rahaṇ na jā▫e   Merai man ṯan bẖukẖ aṯ aglī ko▫ī āṇ milāvai mā▫e  Cẖāre kundā bẖālī▫ā sah bin avar na jā▫e ||2||

 

(Sahib-u) the Master (meyra = my) of all is (Nirmala = clean) untouched by vices, I (na jaaey) cannot (rahan-u) remain (bin-u) without (tis-u) IT.

(Meyrai) my (man-i) mind and (tan-i) body have (agli) great (bhukh = hunger) yearning for the Almighty, how I wish (koee) someone (aan-i) brings and (milaavai) enables to meet.

Answer by a seeker: I (bhaaleeaa) searched (chaarey) all four (kunddaa) quarters of, i.e. all over the world, and found that there is no (jaaey) place (bin-u) without (tis-u = that one) the Almighty, i.e. one who gets awareness of Naam sees the Almighty everywhere. 2.

 

ਤਿਸੁ ਆਗੈ ਅਰਦਾਸਿ ਕਰਿ ਜੋ ਮੇਲੇ ਕਰਤਾਰੁ ॥ ਸਤਿਗੁਰੁ ਦਾਤਾ ਨਾਮ ਕਾ ਪੂਰਾ ਜਿਸੁ ਭੰਡਾਰੁ ॥ ਸਦਾ ਸਦਾ ਸਾਲਾਹੀਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੩॥

Ŧis āgai arḏās kar jo mele karṯār   Saṯgur ḏāṯā nām kā pūrā jis bẖandār   Saḏā saḏā salāhī▫ai anṯ na pārāvār||3||

 

(Kar-i) make (ardaas-i) supplication (aagai) before (tis-u = that one) the guru (Jo) who can (meyley) unite with (kartaar-u) the Creator.

(Satigur) the true guru (jis-u) who has (poora) full (bhanddaar-u) store of Naam, (daataa = giver) imparts awareness of Naam/Divine virtues and commands.

We should – follow the guru to – (sadaa sadaa) forever (saalaheeai) praise/acknowledge/obey the Almighty who has no (ant-u) limit or (paaraavar-u) far end, i.e. in Infinite. 3.

 

ਪਰਵਦਗਾਰੁ ਸਾਲਾਹੀਐ ਜਿਸ ਦੇ ਚਲਤ ਅਨੇਕ ॥ ਸਦਾ ਸਦਾ ਆਰਾਧੀਐ ਏਹਾ ਮਤਿ ਵਿਸੇਖ ॥ ਮਨਿ ਤਨਿ ਮਿਠਾ ਤਿਸੁ ਲਗੈ ਜਿਸੁ ਮਸਤਕਿ ਨਾਨਕ ਲੇਖ ॥੪॥੧੯॥੮੯॥

Parvarḏagār salāhī▫ai jis ḏe cẖalaṯ anek   Saḏā saḏā ārāḏẖī▫ai ehā maṯ visekẖ   Man ṯan miṯẖā ṯis lagai jis masṯak Nānak lekẖ||4||19||89||

 

We should (saalaaheeai) praise/acknowledge/obey (parvadgaar-u/parvardigaar) the Sustain or Almighty (jis dey) whose (chaha) plays are (aneyk) numerous, i.e. whose presence is experienced in many ways.

We should (sadaa sadaa) forever (aaraadheeai) invoke IT; (eyha) this is (viseykh) sublime (mat-i) wisdom.

The Almighty (lagai) seems (mitthaa) sweet to (tis-u) that person, i.e. that person dedicates his/her (man-i) mind/thoughts and (tan-i) body/actions to the Almighty on (jia-u) whose (mastak-i = forehead) destiny it is (leykh = writing) so written, says fifth Nanak. 4/ 19 89

 

 

Note: the following Shabad emphasises the need to follow the guru.

 

Note: This Shabad mentions the word ਤੋਸਾ (Tosa) meaning provisions for the journey. According to Hindu mythology, on death the soul takes time to reach its destination and requires provisions for the way. The rites for this are performed by the Hindus at Gaya in the state of Bihar, India. There is no such belief in the Sikh faith. Whatever we do is recorded and goes with us. This and all other relevant Shabads say that it is the good deeds that help.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸੰਤ ਜਨਹੁ ਮਿਲਿ ਭਾਈਹੋ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥ ਤੋਸਾ ਬੰਧਹੁ ਜੀਅ ਕਾ ਐਥੈ ਓਥੈ ਨਾਲਿ ॥

Sirīrāg mėhlā 5 Sanṯ janhu mil bẖā▫īho sacẖā nām samāl Ŧosā banḏẖhu jī▫a kā aithai othai nāl

 

Composition of the fifth Guru in Raga Siriraag O (sant = saint, janahu = persons) seekers, (mil-i) get together with (bhaaiho) brother seekers and (samaal-i = take care) recall and learn to comply with (sachaa) the inevitable (naam-u) Divine commands.

(Bandh-u) pack this (tosaa) journey needs (ka) of (jeea) the soul and (naal-i) remains with the soul (aithai) here and (othai = there) in the hereafter, i.e. this is how to experience peace in life and ultimately be united with the Almighty.

 

ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ਅਪਣੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਕਰਮਿ ਪਰਾਪਤਿ ਤਿਸੁ ਹੋਵੈ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ॥੧॥

Gur pūre ṯe pā▫ī▫ai apṇī naḏar nihāl   Karam parāpaṯ ṯis hovai jis no hou▫e ḏa▫i▫āl ||1||

 

Awareness of Naam (paaeeai) is obtained (tey) from (poorai) the perfect (gur) guru, when the Almighty (nihaal-i = sees) bestows (aapni = own) IT’s (nadar-i) grace – to lead to the guru.

(Karama-i) Divine grace (hovai) is (praapat-i) received by (tis-u) that person (no) to (jis) whom the Almighty (hoey) is (daiaal-u) kind. 1.

 

ਮੇਰੇ ਮਨ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਦੂਜਾ ਥਾਉ ਨ ਕੋ ਸੁਝੈ ਗੁਰ ਮੇਲੇ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man gur jevad avar na ko▫e   Ḏūjā thā▫o na ko sujẖai gur mele sacẖ so▫e ||1|| rahā▫o

 

O (meyrey) my (man) mind/being, there is (na koey) none (jeyvadd-u) as great as the guru. There (sujhai) seems/is seen (na ko) is no (dooja = second) other (thaau = place) means; only the guru (meyley) can unite with (soey = that one) the One (sach-u) Eternal Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਸਗਲ ਪਦਾਰਥ ਤਿਸੁ ਮਿਲੇ ਜਿਨਿ ਗੁਰੁ ਡਿਠਾ ਜਾਇ ॥ ਗੁਰ ਚਰਣੀ ਜਿਨ ਮਨੁ ਲਗਾ ਸੇ ਵਡਭਾਗੀ ਮਾਇ ॥

Sagal paḏārath ṯis mile jin gur diṯẖā jā▫e   Gur cẖarṇī jin man lagā se vadbẖāgī mā▫e

 

One (jin-i) who (jaaey) goes to (ditthaa) see the guru, (tis-u) that person (milay) gets (sagal) all (padaarath) things, i.e. receives the guidance s/he needs.

One (Jin) who (lagaa) applies (man-u) the mind to (charni) feet of the guru, (sey) that person is (vaddbhaagi) fortunate, i.e. one who follows the guru’s guidance fulfils aspirations, o (Maaey) mother.

 

ਗੁਰੁ ਦਾਤਾ ਸਮਰਥੁ ਗੁਰੁ ਗੁਰੁ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਪਾਰਬ੍ਰਹਮੁ ਗੁਰੁ ਡੁਬਦਾ ਲਏ ਤਰਾਇ ॥੨॥

Gur ḏāṯā samrath gur gur sabẖ mėh rahi▫ā samā▫e   Gur parmesar pārbarahm gur dubḏā la▫e ṯarā▫e ||2||

 

(Guru) the guru is (daataa = giver) benevolent and (samrath-u) potent to help; the guru (rahiaa samaaey) is present (mah-i) in (sabh) all, i.e. the guru provides guidance on everything one needs.

(Guru) the guru’s word (parmeysar-u, paatbrahm) the Almighty’s word, his teachings (laey) causes (ddubda) a drowning person (taraaey) to swim, i.e. lift those fallen to vices. 2.

 

ਕਿਤੁ ਮੁਖਿ ਗੁਰੁ ਸਾਲਾਹੀਐ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥ ਸੇ ਮਥੇ ਨਿਹਚਲ ਰਹੇ ਜਿਨ ਗੁਰਿ ਧਾਰਿਆ ਹਥੁ ॥

Kiṯ mukẖ gur salāhī▫ai karaṇ kāraṇ samrath   Se mathe nihcẖal rahe jin gur ḏẖāri▫ā hath

 

With (kit-u) what (mukh-i = mouth) words do we (saalaaheeai) praise, i.e. it is hard to describe capabilities of the guru who is the embodiment of (samrath-u) the Omnipotent Creator, (kaaran) the cause and (karan) doer of everything.

(Sey) those person on (Jin) whose (mathey) forehead (guri) the guru (dhaariaa) places (hath-u) the hand/blesses with enlightenment, i.e. those who obtain awareness of Naam. (rahey) remain (nihchal) steadfast in obedience to the Almighty.

 

ਗੁਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪੀਆਲਿਆ ਜਨਮ ਮਰਨ ਕਾ ਪਥੁ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਸੇਵਿਆ ਭੈ ਭੰਜਨੁ ਦੁਖ ਲਥੁ ॥੩॥

Guramriṯ nām pī▫āli▫ā janam maran kā path   Gur parmesar sevi▫ā bẖai bẖanjan ḏukẖ lath ||3||

 

(Gur-i) the guru (peeaaliaa) gives to drink (amrit) the life-giving elixir, i.e. guides to comply with, Naam/Divine commands (path) the precaution to obviate (janam) births and (maran) deaths.

(Seyviaa = service) obedience to the guru, the embodiment of (parmeysar-u) the Supreme Master, (bhanjan-u) destroyer of (bhai/bhav) births and deaths, (lath-u = remove) ends (dukh) the pain. 3.

 

Page 50

 

ਸਤਿਗੁਰੁ ਗਹਿਰ ਗਭੀਰੁ ਹੈ ਸੁਖ ਸਾਗਰੁ ਅਘਖੰਡੁ ॥ ਜਿਨਿ ਗੁਰੁ ਸੇਵਿਆ ਆਪਣਾ ਜਮਦੂਤ ਨ ਲਾਗੈ ਡੰਡੁ ॥

Saṯgur gahir gabẖīr hai sukẖ sāgar agẖ▫kẖand   Jin gur sevi▫ā āpṇā jamḏūṯ na lāgai dand

 

(Sati guru) the true guru is (gah-i) deep in virtues and (gambheer) profound; he (aghkhandd – agh = sins + kahandd = destroys) removes fault is (saagar-u = ocean) the source of (sukh) comfort/solace.

One (Jini) who (seyviaa = serves) obeys (aapna = own) his guru – s/he lives in compliance of Naam, and – (jam doot) the agent of Divine justice does not (laagai) impose (ddandd-u) punishment, i.e. is not prevented from union with the Almighty.

 

ਗੁਰ ਨਾਲਿ ਤੁਲਿ ਨ ਲਗਈ ਖੋਜਿ ਡਿਠਾ ਬ੍ਰਹਮੰਡੁ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਸਤਿਗੁਰਿ ਦੀਆ ਸੁਖੁ ਨਾਨਕ ਮਨ ਮਹਿ ਮੰਡੁ ॥੪॥੨੦॥੯੦॥

Gur nāl ṯul na lag▫ī kẖoj diṯẖā barahmand   Nām niḏẖān saṯgur ḏī▫ā sukẖ Nānak man mėh mand ||4||20||90||

 

I (khoj-i) searched (brahmand-u) the universe/world and (dditthaa = seen) found that none (lagaee = seems) is (tul-i) equal (naal-i) with the guru – in guiding.

One whom (satigur-i) the true guru (deeaa) gives awareness of (nidhaan-u = treasure) valuable Naam, s/he (mandd-u) is stuffed, i.e. has, (sukh-u) peace (mah-i) in (man) the mind, says fifth Nanak. 4. 20. 90.

 

 

 

SGGS pp 46-48, Sirirag M: 5; 11-15

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥

 

Sirīrāg mėhlā 5

 

Bani if the fifth Guru in Raga Sirirag

 

ਮਿਲਿ ਸਤਿਗੁਰ ਸਭੁ ਦੁਖੁ ਗਇਆ ਹਰਿ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਅੰਤਰਿ ਜੋਤਿ ਪ੍ਰਗਾਸੀਆ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥

Mil saṯgur sabẖ ḏukẖ ga▫i▫ā har sukẖ vasi▫ā man ā▫e   Anṯar joṯ pargāsī▫ā ekas si▫o liv lā▫e

 

Composition of the fifth Guru in Raga Sriraag (Sabh-u) all (dukh-u) pain/pangs of separation from the Almighty (gaiaa = goes) ends (mil-i) on meeting/following (satigur) the true guru – to be in obedience of Naam/Divine commands – and (sukh-u) comfort of presence of (har-i) the Almighty (aaey = comes, vasiaa = to abide) is experienced.

(Jot-i) the Divine light/Spirit (pragaaseeaa) manifests (antar-i) within, (laaey) by fixing (liv) attention (siau) on (eykas-u) the One Almighty.

 

ਮਿਲਿ ਸਾਧੂ ਮੁਖੁ ਊਜਲਾ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇ ॥ ਗੁਣ ਗੋਵਿੰਦ ਨਿਤ ਗਾਵਣੇ ਨਿਰਮਲ ਸਾਚੈ ਨਾਇ ॥੧॥

Mil sāḏẖū mukẖ ūjlā pūrab likẖi▫ā pā▫e   Guṇ govinḏ niṯ gāvṇe nirmal sācẖai nā▫e ||1||

 

One commits novices (mil-i) by meeting/obeying (saadhoo) the guru, and his/her (mukh-u) face is found (oojla) clean, i.e. nothing is found against him/her in Divine court; the guru is (paaey) attained when (likhiaa) written in destiny (pooranb-i = from past) based on past deeds. (The fifth Guru says: Poorab-i likhiaa paaiaa nanak sant sahaaey. M: 5, p 761. God is found based on past deeds with the guru’s help/guidance, says fifth Nanak).

This happens with (gaavney = singing) praising (gun) virtues of (govind = master of the world) the Almighty and remaining (nirmal = clean) free of vices wit obedience to (naaey) Naam/commands (saachai) of the Eternal. 1.

 

ਮੇਰੇ ਮਨ ਗੁਰ ਸਬਦੀ ਸੁਖੁ ਹੋਇ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਚਾਕਰੀ ਬਿਰਥਾ ਜਾਇ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man gur sabḏī sukẖ ho▫e   Gur pūre kī cẖākrī birthā jā▫e na ko▫e ||1|| rahā▫o

 

 (Meyrey) my (man) mind, (sukh-u) the comfort of finding the Almighty (hoey) is obtained (sabdi = with the word) by following directions of (gur) the guru.

(Na koey = not any) no effort put (chaakri = service) in obedience of (poorey) the perfect guru (jaaey) goes (birtha) in vain. 1.

(Rahaau) dwell on this and reflect.

O my mind, comfort comes through the guru’s word. Serving the perfect guru, (obedience) never goes waste. 1.

Pause and contemplate on this.

 

ਮਨ ਕੀਆ ਇਛਾਂ ਪੂਰੀਆ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਅੰਤਰਜਾਮੀ ਸਦਾ ਸੰਗਿ ਕਰਣੈਹਾਰੁ ਪਛਾਨੁ ॥

Man kī▫ā icẖẖāʼn pūrī▫ā pā▫i▫ā nām niḏẖān   Anṯarjāmī saḏā sang karṇaihār pacẖẖān

 

When (nidhaan-u) the treasure of awareness of Naam (paaiaa) is received, i.e. one knows how to lead life, then (ichhaa’n) wishes (keeaa) of (man) the mind are (pooreeaa) fulfilled, I .e

(Karnaihaar-u = doer) the Omnipotent Almighty, (antarjaami) the knower of minds who is (sadaa) ever (sang-i) with/in the mind (pachhaan-u = recognised) is found.

 

ਗੁਰ ਪਰਸਾਦੀ ਮੁਖੁ ਊਜਲਾ ਜਪਿ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਬਿਨਸਿਆ ਤਜਿਆ ਸਭੁ ਅਭਿਮਾਨੁ ॥੨॥

Gur parsādī mukẖ ūjlā jap nām ḏān isnān   Kām kroḏẖ lobẖ binsi▫ā ṯaji▫ā sabẖ abẖimān ||2||

 

One has (oojla) a clean (mukh-u) face, i.e. one is freed of vices (prasaadi) with grace/guidance of (gur) the guru to (japi) remember/obey Naam/Divine commands, (daan-u = charity) sharing awareness of Naam with others and (isnaan-u = bath) cleansing the one’s conduct with compliance to Naam.

This way (kaam-u) lust, (krodh-u) anger and (lobh-u) greed (binsiaa) destroyed and (sabh-u) all (abhimaan-u) vanity is (tajiaa) given up. 2.

 

ਪਾਇਆ ਲਾਹਾ ਲਾਭੁ ਨਾਮੁ ਪੂਰਨ ਹੋਏ ਕਾਮ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਮੇਲਿਆ ਦੀਆ ਅਪਣਾ ਨਾਮੁ ॥

Pā▫i▫ā lāhā lābẖ nām pūran ho▫e kām   Kar kirpā parabẖ meli▫ā ḏī▫ā apṇā nām

 

Following the guru’s guidance provides (laaha = profit) the benefit obtaining awareness of Naam; is compliance (laabh-u = profit) is credited to one’s account, and (kaam) the aspirations of finding the Almighty (hoey) are (pooran) fulfilled.

The Almighty (kar-i kirpa) graciously (deeaa) imparts awareness of (apna = own) Divine Naam, and with its compliance p (meyliaa) leads to IT-self.

 

ਆਵਣ ਜਾਣਾ ਰਹਿ ਗਇਆ ਆਪਿ ਹੋਆ ਮਿਹਰਵਾਨੁ ॥ ਸਚੁ ਮਹਲੁ ਘਰੁ ਪਾਇਆ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਨੁ ॥੩॥

Āvaṇ jāṇā rėh ga▫i▫ā āp ho▫ā miharvān   Sacẖ mahal gẖar pā▫i▫ā gur kā sabaḏ pacẖẖān ||3||

 

One complies with Naam when (aap-i = self) the Almighty (hoaa) is (miharvaan-u) kind. And then (aavan) coming and (jaanaa) going, i.e. being in cycles of births and deaths (rah-i gaiaa) ends.

When one (pachaan-u) understands/follows (sabd-u = word) teachings of the guru, s/he (paaiaa) finds his/her (ghar-u) house and (mahal-u = palace) Divine abode together, i.e. finds the Almighty within. 3.

 

ਭਗਤ ਜਨਾ ਕਉ ਰਾਖਦਾ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲੇ ਸਾਚੇ ਕੇ ਗੁਣ ਸਾਰਿ ॥

Bẖagaṯ janā ka▫o rākẖ▫ḏā āpṇī kirpā ḏẖār   Halaṯ palaṯ mukẖ ūjle sācẖe ke guṇ sār

 

The Almighty (dhaar-i) bestows (aapni = own) IT’s (kirpa) grace (raakhda) protects (bhagat = devotee, janaa = persons) the devotees.

They (saar-i) remember/emulate (gun) virtues of (saachey) the Eternal and have (mukh) faces (oojley) clean, i.e. receive glory (halat-i) here and (palat-i) in the hereafter.

 

ਆਠ ਪਹਰ ਗੁਣ ਸਾਰਦੇ ਰਤੇ ਰੰਗਿ ਅਪਾਰ ॥ ਪਾਰਬ੍ਰਹਮੁ ਸੁਖ ਸਾਗਰੋ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰ ॥੪॥੧੧॥੮੧॥

Āṯẖ pahar guṇ sārḏe raṯe rang apār   Pārbarahm sukẖ sāgro Nānak saḏ balihār ||4||11||81||

 

They (saardey) remember/emulate (gun) Divine virtues (aatth = eight x pahar = three hours) twenty four hours, i.e. all the time being (ratey) imbued with (paat) infinite (rang-i) love for the Almighty.

I (sad) ever (balihaar = is sacrifice) adores (paarbrahm-u) the Supreme Being, (saagro) the ocean/source of (sukh) comforts, says fifth Nanak. 4. 11. 81.

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਪਾਈਐ ਸਬਦੁ ਨਿਧਾਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪਣੀ ਜਪੀਐ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥ ਜਨਮ ਮਰਣ ਦੁਖੁ ਕਾਟੀਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥੧॥

Sirīrāg mėhlā 5 Pūrā saṯgur je milai pā▫ī▫ai sabaḏ niḏẖān   Kar kirpā parabẖ āpṇī japī▫ai amriṯ nām   Janam maraṇ ḏukẖ kātī▫ai lāgai sahj ḏẖi▫ān ||1||

 

Composition of the fifth Guru in Raga Sriraag (jey) if (poora) the perfect guru (milai) is found then (nidhaan-u) treasure of awareness of (sabad-u = word) Naam/Divine commands (paaeeai) is obtained.

When find the guru with (prabh-u) the Almighty (kar-i) bestowing (aapni = own) IT’s (kirpa) grace, and (japeeai) remember/obey (a’mmrit) the life giving Naam – and be saved from temptations.

When temptations are overcome, then one (sahj-i) steadfastly (laagai) fixes (dhiaan-u) focus on Naam; and with compliance of Naam (dukh-u) the distress of being in cycles of (janam) births and deaths (katteeai = cut) is obviated. 1.

 

ਮੇਰੇ ਮਨ ਪ੍ਰਭ ਸਰਣਾਈ ਪਾਇ ॥ ਹਰਿ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਏਕੋ ਨਾਮੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Mere man parabẖ sarṇā▫ī pā▫e   Har bin ḏūjā ko nahī eko nām ḏẖi▫ā▫e ||1|| rahā▫o

 

(Meyrey) my (man) mind/being, (paaey) place yourself (sarnaaee = sanctuary) in care and obedience of (prabh) the Almighty.

There is (ko nahi = not any) no (dooja = second) protector (bin-u) except (har-i) the Almighty; (dhiaaey) pay attention to/obey Naam/commands of (eyko) the One Master. 1.

(Rahaau) dwell on this and reflect.

 

ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਸਾਗਰੁ ਗੁਣੀ ਅਥਾਹੁ ॥ ਵਡਭਾਗੀ ਮਿਲੁ ਸੰਗਤੀ ਸਚਾ ਸਬਦੁ ਵਿਸਾਹੁ ॥ ਕਰਿ ਸੇਵਾ ਸੁਖ ਸਾਗਰੈ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹੁ ॥੨॥

Kīmaṯ kahaṇ na jā▫ī▫ai sāgar guṇī athāhu   vadbẖāgī mil sangṯī sacẖā sabaḏ visāhu   Kar sevā sukẖsāgrai sir sāhā pāṯisāhu ||2||

 

(Keemat-i = price) measure of the Almighty (na jaaeai) cannot (kahn-u) be told/made; IT is (atthaah-u) a bottomless (saahar-u) ocean/treasure (guni) of virtues/powers.

You got human birth (vaddbhaagi) with good fortune; (mil-u = meet) join (sangti) holy congregation and (visaah-u = buy) obtain awareness of (sachaa = true) the inevitable (sabad-u = word) Naam/Divine commands.

(Kar-i = perform, seyva = service) obey the Almighty (saagrai) ocean/source of (sukh = comfort) solace; who is (paatisaah-u) the Emperor (sir-i = over the head) above (saaha) kings. 2.

 

Note: The next verse uses the term ਚਰਣ ਕਮਲ (Charan = feet, Kamal = lotus flower) meaning the lotus feet. The lotus flower is sustained by mud and water but remains untouched by them. This is used as a metaphor in Gurbani in two ways. Firstly it asks the humans to be a householder but remain unattached. Secondly as Charan Kamal it denotes the holy or sacred feet (sacred refuge of Akal Purakh or the guru) as below.

 

ਚਰਣ ਕਮਲ ਕਾ ਆਸਰਾ ਦੂਜਾ ਨਾਹੀ ਠਾਉ ॥ ਮੈ ਧਰ ਤੇਰੀ ਪਾਰਬ੍ਰਹਮ ਤੇਰੈ ਤਾਣਿ ਰਹਾਉ ॥ ਨਿਮਾਣਿਆ ਪ੍ਰਭੁ ਮਾਣੁ ਤੂੰ ਤੇਰੈ ਸੰਗਿ ਸਮਾਉ ॥੩॥

Cẖaraṇ kamal kā āsrā ḏūjā nāhī ṯẖā▫o   Mai ḏẖar ṯerī pārbarahm ṯerai ṯāṇ rahā▫o   Nimāṇi▫ā parabẖmāṇ ṯūʼn ṯerai sang samā▫o ||3||

 

I (Aasra = support) place reliance on (kamal) the lotus (charan) feet, protection of the Almighty; there is no (dooja = second) other (tthaau = place) source of protection.

I (dhar) place reliance (taeyri = your) on you and (rahaau) remain at peace because of (teyrai) your (taan-i) strength.

O (prabh-u) Almighty, (too’n) you are (maan-u) the honour of (nimaaniaa) the honour-less, i.e. those who place themselves in Your care; may I, (samaau) remain (sang-i) with (teyrai) You, i.e. ever remain in obedience to Divine commands. 3.

 

ਹਰਿ ਜਪੀਐ ਆਰਾਧੀਐ ਆਠ ਪਹਰ ਗੋਵਿੰਦੁ ॥ ਜੀਅ ਪ੍ਰਾਣ ਤਨੁ ਧਨੁ ਰਖੇ ਕਰਿ ਕਿਰਪਾ ਰਾਖੀ ਜਿੰਦੁ ॥ ਨਾਨਕ ਸਗਲੇ ਦੋਖ ਉਤਾਰਿਅਨੁ ਪ੍ਰਭੁ ਪਾਰਬ੍ਰਹਮ ਬਖਸਿੰਦੁ ॥੪॥੧੨॥੮੨॥

Har japī▫ai ārāḏẖī▫ai āṯẖ pahar govinḏ Jī▫a parāṇ ṯan ḏẖan rakẖe kar kirpā rākẖī jinḏ   Nānak sagleḏokẖ uṯāri▫an parabẖ pārbarahm bakẖsinḏ ||4||12||82||

 

We should (japeeai) remember/obey and (aaraadheeai) invoke (har-i) the Almighty (govind-u) Master of the world (aatth = eight x pahar = three hours) twenty four hours, i.e. all the time.

One who seeks sanctuary, the Almighty (rakhey) protects his/her (jeea) mind from wavering, (praan = breaths) life, (tan-u = body) actions and (dhan-u) wealth of awareness of Naam, and (jind-u) life/from succumbing to vices; (bakhsind-u) the gracious (paarbrahm) Supreme (prabh-u) Almighty (utaareean-u = removes) frees from (sagely) all (dokh) faults, says fifth Nanak. 4. 12. 82.

 

We should remember and invoke God all times of day and night. God who mercifully protected our life (in the mother’s womb) protects our soul, body and wealth. The Supreme Master is truly compassionate and removes all evil from the mind. 4. 12. 82.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥

 

Sirīrāg mėhlā 5

 

Note: This Shabad describes some of the wondrous virtues/powers of Akal Purakh.

 

ਪ੍ਰੀਤਿ ਲਗੀ ਤਿਸੁ ਸਚ ਸਿਉ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥ ਨਾ ਵੇਛੋੜਿਆ ਵਿਛੁੜੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥

Parīṯ lagī ṯis sacẖ si▫o marai na āvai jā▫e   Nā vecẖẖoṛi▫ā vicẖẖuṛai sabẖ mėh rahi▫ā samā▫e

 

Composition of the fifth Guru in Raga Sriraag I have (lagi) developed (preet-i) love (siau) with (tisu = that) the One (sach = truth) Eternal Almighty who neither (marai) dies nor (aavai) comes and (jaaey = goes, i.e. is not subject to births and deaths).

IT (rahiaa) remains (samaaey = contained) present (mah-i) in (sabh) all and is not (vichhurrai) separated (vichhorriaa) by separating, i.e. one may forget the Almighty but IT stays within everyone.

 

ਦੀਨ ਦਰਦ ਦੁਖ ਭੰਜਨਾ ਸੇਵਕ ਕੈ ਸਤ ਭਾਇ ॥ ਅਚਰਜ ਰੂਪੁ ਨਿਰੰਜਨੋ ਗੁਰਿ ਮੇਲਾਇਆ ਮਾਇ ॥੧॥

Ḏīn ḏaraḏ ḏukẖ bẖanjnā sevak kai saṯ bẖā▫e   Acẖraj rūp niranjano gur melā▫i▫ā mā▫e ||1||

 

The Almighty has (sat) true (bhaaey) love (kai) for (seyvak) the servants/devotees; (bhanjna) destroyed (darad) pain and (dukh-u) grief of (deen) the hapless.

IT has (acharj) wondrous (roop) form – real but unseen -, is (niranjno = unstained) untouched by world-play; (gur-i) the guru (meylaaiaa) unites with the Almighty, o (maaey) mother. 1.

  

ਭਾਈ ਰੇ ਮੀਤੁ ਕਰਹੁ ਪ੍ਰਭੁ ਸੋਇ ॥ ਮਾਇਆ ਮੋਹ ਪਰੀਤਿ ਧ੍ਰਿਗੁ ਸੁਖੀ ਨ ਦੀਸੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re mīṯ karahu parabẖ so▫e   Mā▫i▫ā moh parīṯ ḏẖarig sukẖī na ḏīsai ko▫e ||1|| rahā▫o

 

(Rey) o (bhaai) brother, (karahu) make (soey = that) the One (prabh-u) Almighty your (meet-u) friend, i.e. let Naam/virtues and commands of the Almighty be your mainstay for life.

(Moh) attachment with (maaiaa) transitory wealth and relations is (dhrig-u) disgraceful/useless; (na koey) no one so attached (deesai) is seen (sukhi) comfortable/at peace. 1

(Rahaau) dwell on this and reflect.

Page 47

 

ਦਾਨਾ ਦਾਤਾ ਸੀਲਵੰਤੁ ਨਿਰਮਲੁ ਰੂਪੁ ਅਪਾਰੁ ॥ ਸਖਾ ਸਹਾਈ ਅਤਿ ਵਡਾ ਊਚਾ ਵਡਾ ਅਪਾਰੁ ॥  Ḏānā ḏāṯā sīlvanṯ nirmal rūp apār   Sakẖā sahā▫ī aṯ vadā ūcẖā vadā apār

 

The Almighty is (daanaa) wise, (daataa = giver) benefactor, (seelvan-u) good-natured, (nirmal) pristine and has (apaar-u) Infinite (roop-u) form, i.e. is beyond measure.

Is (at-i = very, vaddaa = great) the greatest (sahaaee = helpful) beneficent (sakhaa) friend, (apaar-i) infinitely (vadaa) great (oocha = high) above all others.

 

ਬਾਲਕੁ ਬਿਰਧਿ ਨ ਜਾਣੀਐ ਨਿਹਚਲੁ ਤਿਸੁ ਦਰਵਾਰੁ ॥ ਜੋ ਮੰਗੀਐ ਸੋਈ ਪਾਈਐ ਨਿਧਾਰਾ ਆਧਾਰੁ ॥੨॥

Bālak biraḏẖ na jāṇī▫ai nihcẖal ṯis ḏarvār   Jo mangī▫ai so▫ī pā▫ī▫ai niḏẖārā āḏẖār ||2||

 

The Almighty is not (jaaneeai = recognised as) (baalak-u) a child or (biradh-i) in old age, i.e. does not take physical form; is the Supreme Master with (nihchal-u) unshakable (darvaar-u = court) authority.

(Jo) whatever (mangeeai) is asked from the Almighty (soee) that (paaeeai is received); is (aadhaar-u) the support of (niradhaaraa = support-less) the hapless. 2.

 

ਜਿਸੁ ਪੇਖਤ ਕਿਲਵਿਖ ਹਿਰਹਿ ਮਨਿ ਤਨਿ ਹੋਵੈ ਸਾਂਤਿ ॥ ਇਕ ਮਨਿ ਏਕੁ ਧਿਆਈਐ ਮਨ ਕੀ ਲਾਹਿ ਭਰਾਂਤਿ ॥

Jis pekẖaṯ kilvikẖ hirėh man ṯan hovai sāʼnṯ   Ik man ek ḏẖi▫ā▫ī▫ai man kī lāhi bẖarāʼnṯ

 

The Almighty, (peykhat) by seeing (jis-u) whom, I .e with awareness of whose Naam/Divine virtues and commands, (kivikh) sins (hirahah-i) are taken away and (saant-i) peace (hovai) experienced (man-i) by the mind and (tan-i) body

We should (laah-i) remove (bhraany-i) delusion (ki) of (man) the mind and (dhiaaeeai) pay attention to/obey Naam/commands of the Almighty with (ik) single (man-i) minded devotion.

 

ਗੁਣ ਨਿਧਾਨੁ ਨਵਤਨੁ ਸਦਾ ਪੂਰਨ ਜਾ ਕੀ ਦਾਤਿ ॥ ਸਦਾ ਸਦਾ ਆਰਾਧੀਐ ਦਿਨੁ ਵਿਸਰਹੁ ਨਹੀ ਰਾਤਿ ॥੩॥

Guṇ niḏẖān navṯan saḏā pūran jā kī ḏāṯ   Saḏā saḏā ārāḏẖī▫ai ḏin visrahu nahī rāṯ ||3||

 

IT is (nidhaan-u) the treasure of (gun) virtues, (sadaa) ever (navtan-u = new body) the same, whose (data-i = gift) benedictions are (pooran = perfect) leave nothing to be desired.

We should (sadaa sadaa) forever (aaraadheeai) invoke the Almighty. Do not (visrahu) forget IT be It (din-u) day of (raat-i) night. 3.

 

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਕਾ ਸਖਾ ਗੋਵਿੰਦੁ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਅਰਪੀ ਸਭੋ ਸਗਲ ਵਾਰੀਐ ਇਹ ਜਿੰਦੁ ॥

Jin ka▫o pūrab likẖi▫ā ṯin kā sakẖā govinḏ   Ŧan man ḏẖan arpī sabẖo sagal vārī▫ai ih jinḏ

 

(Govind-u = master of the world) the Almighty is (sakhaa) friend (ka) of, i.e. is obeyed by and, helps, those (jin kau) in whose destiny is so (likhiaa) written.

We should (arpi = give) dedicate (sabho) all (tan-u) body/actions, (man-u) mind/thoughts, (dhan-u) wealth and (vaareeai = sacrifice) lead (ih) this (sagal) whole (jind-u) life in obedience to the Almighty.    

 

ਦੇਖੈ ਸੁਣੈ ਹਦੂਰਿ ਸਦ ਘਟਿ ਘਟਿ ਬ੍ਰਹਮੁ ਰਵਿੰਦੁ ॥ ਅਕਿਰਤਘਣਾ ਨੋ ਪਾਲਦਾ ਪ੍ਰਭ ਨਾਨਕ ਸਦ ਬਖਸਿੰਦੁ ॥੪॥੧੩॥੮੩॥

Ḏekẖai suṇai haḏūr saḏ gẖat gẖat barahm ravinḏ   Akiraṯ▫gẖaṇā no pālḏā parabẖ Nānak saḏ bakẖsinḏ ||4||13||83|

 

(Brahm-u) the Almighty (ravind-u) is present (ghatt-i ghatt-i) every mind/body, and (hadoor-i) being present, (deykhai) watches and (sunai) hears what we say/think and do.

Is ever (bakhsind-u) gracious and (paalda) nurtures even (akiratghanaa no) the thankless, i.e. those who do not acknowledge IT, says fifth Nanak. 4. 13. 83.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਮਨੁ ਤਨੁ ਧਨੁ ਜਿਨਿ ਪ੍ਰਭਿ ਦੀਆ ਰਖਿਆ ਸਹਜਿ ਸਵਾਰਿ ॥ ਸਰਬ ਕਲਾ ਕਰਿ ਥਾਪਿਆ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰ ॥ ਸਦਾ ਸਦਾ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਅੰਤਰਿ ਰਖੁ ਉਰ ਧਾਰਿ ॥੧॥

Sirīrāg mėhlā 5 Man ṯan ḏẖan jin parabẖ ḏī▫ā rakẖi▫ā sahj savār   Sarab kalā kar thāpi▫ā anṯar joṯapār   Saḏā saḏā parabẖ simrī▫ai anṯar rakẖ ur ḏẖār ||1||

 

Composition of the fifth Guru in Raga Sriraag (Prabh-i) the Almighty (jin-i) who (deeaa) gave (man-u) mind/thinking faculty, (tan-u) body for action and (dhan-u) wealth/the wherewithal and (rakhiaa) keeps (savaar-i = adorned) equipped to perform our role (sahj-i) naturally/by Divine commands.

The Creator (thaapiaa = established) positioned the human being (kar-i) giving (sarab) all (kalaa) capabilities with (apaar – infinite) the Supreme (jot-i) light, i.e. a part of IT-self (antar-i) within.

We should (sadaa sadaa) forever (simreeai) remember/obey (prabh-u) the Almighty and (rakh-u) keep (ur dhaar-i) enshrined (antar-i) within. 1.

 

We should ever remember and have in mind God who so perfectly made the soul, body and provided the wherewithal; gave all the capabilities and placed the Infinite Light in the body. 1. 

 

ਮੇਰੇ ਮਨ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਪ੍ਰਭ ਸਰਣਾਈ ਸਦਾ ਰਹੁ ਦੂਖੁ ਨ ਵਿਆਪੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man har bin avar na ko▫e   Parabẖ sarṇā▫ī saḏā rahu ḏūkẖ na vi▫āpai ko▫e ||1|| rahā▫o

 

O (meyrey) my (man) mind, there is (na koey = not any) none (avar-u) other benefactor (bin-u) except (har-i) the Almighty.

(Sadaa) ever (rah-u) remain (sarnaaee = sanctuary) care and obedience of (prabh) the Almighty; (na koey) no (dookh-u) grief shall (viaapai) afflict you. 1.

(Rahaau) dwell on this and reflect.

 

ਰਤਨ ਪਦਾਰਥ ਮਾਣਕਾ ਸੁਇਨਾ ਰੁਪਾ ਖਾਕੁ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧਪਾ ਕੂੜੇ ਸਭੇ ਸਾਕ ॥ ਜਿਨਿ ਕੀਤਾ ਤਿਸਹਿ ਨ ਜਾਣਈ ਮਨਮੁਖ ਪਸੁ ਨਾਪਾਕ ॥੨॥

Raṯan paḏārath māṇkā su▫inā rupā kẖāk Māṯ piṯā suṯ banḏẖpā kūṛe sabẖe sāk   Jin kīṯā ṯisėh na jāṇ▫ī manmukẖ pas nāpāk ||2||

 

High value (padaarath = things) possessions like (rattan) jewels, (maanika) rubies, (suina) gold and (rupa) silver are (khaak-u) dust, i.e. have no value in the hereafter.

(maat) the mother, (pitaa) father, (sut = sons) children, and (bandhpa) relatives are (sabhey) all (koorrey) false (saak) relationships;  none helps in the hereafter.

But (manmukh) a self-willed person – remains attached to them -, does not (jaanaaee) acknowledge/obey the Almighty (jin-i) who created and (naapaak = defiled) falls to temptations like (pas-u) an animal. 2.

 

ਅੰਤਰਿ ਬਾਹਰਿ ਰਵਿ ਰਹਿਆ ਤਿਸ ਨੋ ਜਾਣੈ ਦੂਰਿ ॥ ਤ੍ਰਿਸਨਾ ਲਾਗੀ ਰਚਿ ਰਹਿਆ ਅੰਤਰਿ ਹਉਮੈ ਕੂਰਿ ॥ ਭਗਤੀ ਨਾਮ ਵਿਹੂਣਿਆ ਆਵਹਿ ਵੰਞਹਿ ਪੂਰ ॥੩॥

Anṯar bāhar rav rahi▫ā ṯis no jāṇai ḏūr Ŧarisnā lāgī racẖ rahi▫ā anṯar ha▫umai kūr   Bẖagṯī nām vihūṇi▫ā āvahi vañahi pūr ||3||

 

The Almighty (rav-u rahiaa) is present (antar-i) within and (baahar-i) outside, but the self-willed (jaanai) considers (tis no) that Master (door-i) far, i.e. ignores Divine commands.

S/he (rahiaa) remains (rach-i) engrossed (laagi = attached) caught in (trisna) desires and acts (haumai) by self-will (koor-i/koorr = falsehood) in hypocrisy.

(Poor) hordes of people (vihooniaa) bereft of awareness of Naam and (bhagat-i) devotion/obedience to God, (aavah-i) come and (vanjnah-i) go, i.e. remain in cycles of births and deaths. 3.

 

ਰਾਖਿ ਲੇਹੁ ਪ੍ਰਭੁ ਕਰਣਹਾਰ ਜੀਅ ਜੰਤ ਕਰਿ ਦਇਆ ॥ ਬਿਨੁ ਪ੍ਰਭ ਕੋਇ ਨ ਰਖਨਹਾਰੁ ਮਹਾ ਬਿਕਟ ਜਮ ਭਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰਉ ਕਰਿ ਅਪੁਨੀ ਹਰਿ ਮਇਆ ॥੪॥੧੪॥ ੮੪॥

Rākẖ leho parabẖ karanhār jī▫a janṯ kar ḏa▫i▫ā   Bin parabẖ ko▫e na rakẖaṇhār mahā bikat jam bẖa▫i▫ā.   Nānak nām na vīsra▫o kar apunī har ma▫i▫ā ||4||14||84|

 

(Finally a prayer) O (karanhaar) Creator, please (kar-i) bestow (diaa) compassion and save (jeea jant) the creatures.

(Koey na = not any) none (bin-u) except (prabh) God (rakhanhaar) can save them when (mahaa) the terribly (bikatt) remorseless (jam) Divine justice (bhaiaa) comes.

O (har-i) Almighty, please (kar-i) bestow (apuni = own) your (maiaa) grace that I do not (veesrau) forget Naam/Divine commands. 4. 14. 84.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਮੇਰਾ ਤਨੁ ਅਰੁ ਧਨੁ ਮੇਰਾ ਰਾਜ ਰੂਪ ਮੈ ਦੇਸੁ ॥ ਸੁਤ ਦਾਰਾ ਬਨਿਤਾ ਅਨੇਕ ਬਹੁਤੁ ਰੰਗ ਅਰੁ ਵੇਸ ॥ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਨ ਵਸਈ ਕਾਰਜਿ ਕਿਤੈ ਨ ਲੇਖਿ ॥੧॥

Sirīrāg mėhlā 5. Merā ṯan ar ḏẖan merā rāj rūp mai ḏes   Suṯ ḏārā baniṯā anek bahuṯ rang ar ves   Har nām riḏai na vas▫ī kāraj kiṯai na lekẖ ||1||

 

Composition of the fifth Guru in Raga Sriraag A person proudly talks of; my (tan-u = body) physique, (ar-u) and (dhan-u) wealth, (raaj) kingdom, (roop) good looks and (deys = country) dominion.

As also of (sut = sons) children, (daara) spouse, (anyk) countless (banita) women, (rang) sources of enjoyment and (veys = garb) good attire.

But they will be of (kitai na) no (kaaraj-i) use, as no aspiration is fulfilled if (naam-u) Naam/commands of (har-i) the Almighty are not kept (ridai) in mind, i.e. nothing but compliance with Naam can help when account of deeds is taken and consequences imposed in Divine court. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥ ਕਰਿ ਸੰਗਤਿ ਨਿਤ ਸਾਧ ਕੀ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man har har nām ḏẖi▫ā▫e Kar sangaṯ niṯ sāḏẖ kī gur cẖarṇī cẖiṯ lā▫e ||1|| rahā▫o

 

O (meyrey) my (man) mind, (dhiaaey) apply attention/obey (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/Divine commands.

(Nit) ever (kar-i) keep (sangat-i) company with the guru and (laaey) put (chit-u) the mind (charni) on feet, i.e. fix attention on obedience to, (gur) the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਨਾਮੁ ਨਿਧਾਨੁ ਧਿਆਈਐ ਮਸਤਕਿ ਹੋਵੈ ਭਾਗੁ ॥ ਕਾਰਜ ਸਭਿ ਸਵਾਰੀਅਹਿ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਹਉਮੈ ਰੋਗੁ ਭ੍ਰਮੁ ਕਟੀਐ ਨਾ ਆਵੈ ਨਾ ਜਾਗੁ ॥੨॥

Nām niḏẖān ḏẖi▫ā▫ī▫ai masṯak hovai bẖāg   Kāraj sabẖ savārī▫ah gur kī cẖarṇī lāg   Ha▫umai rog bẖaram katī▫ai nā āvai nā jāg ||2||

 

One (dhiaaeeai) pays attention to (nidhaan-u = treasure) the valuable Naam/Divine commands, if (bhaag-u) good fortune is written (mastak-i) on the forehead, i.e. if it is in destiny/one’s nature based on past deeds.

(Sabh-i) all (kaaraj) aspirations are (savaareeah-i) fulfilled (laag-i) by being (charni) at feet, i.e. the Almighty is found by complying with the guru’s guidance.

(Rog-u) the malady of (haumai = ego) acting by self-will and (bhram-u) delusion (katteeaai = cut) ends – no transgressions are committed and one does not (aavai) come and (jag-u) go, i.e. being in cycles of births and deaths ends. 2.

 

ਕਰਿ ਸੰਗਤਿ ਤੂ ਸਾਧ ਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨਾਉ ॥ ਜੀਉ ਪ੍ਰਾਣ ਮਨੁ ਤਨੁ ਹਰੇ ਸਾਚਾ ਏਹੁ ਸੁਆਉ ॥ ਐਥੈ ਮਿਲਹਿ ਵਡਾਈਆ ਦਰਗਹਿ ਪਾਵਹਿ ਥਾਉ ॥੩॥

Kar sangaṯ ṯū sāḏẖ kī aṯẖsaṯẖ ṯirath nā▫o   Jī▫o parāṇ man ṯan hare sācẖā ehu su▫ā▫o   Aithai milėh vadā▫ī▫ā ḏargahi pāvahi thā▫o ||3||

 

People go to (atthsatth-i) sixty eight (teerath) holy places to (naau/nhaau) bathe/purify themselves, but you should (kar-i) be (sangat-i) in company (ki) of, i.e. follow, (saadh) the guru to be rid of sins.

(Saacha = true) the right (suaau) aim should be that (jeeo) soul, (man-u) mind and (tan-u) body (harey) blossom, i.e. one is able to fully overcome temptations.

Such a person (milah-i) receives (vaddiaaeeaa) glory (aithai) here in life and (paavah-i) finds (thaau) place (dargah-i) in Divine court, i.e. is accepted for union with the Creator. 3.

 

Page 48

 

ਕਰੇ ਕਰਾਏ ਆਪਿ ਪ੍ਰਭੁ ਸਭੁ ਕਿਛੁ ਤਿਸ ਹੀ ਹਾਥਿ ॥ ਮਾਰਿ ਆਪੇ ਜੀਵਾਲਦਾ ਅੰਤਰਿ ਬਾਹਰਿ ਸਾਥਿ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਸਰਬ ਘਟਾ ਕੇ ਨਾਥ ॥੪॥ ੧੫॥੮੫॥

Kare karā▫e āp parabẖ sabẖ kicẖẖ ṯis hī hāth   Mār āpe jīvālḏā anṯar bāhar sāth   Nānak parabẖsarṇāgaṯī sarab gẖatā ke nāth ||4||15||85||

 

But the humans can do nothing by themselves; (prabh-u) the Almighty (karey) does/causes everything to happen and (karaaey) causes the creatures to do; (sabh-u kichh-u) everything is (hi) only (tis) in IT’s (haath-i) hands/control.

(Aapey = self) the Almighty (maar-i = kills) causes to fall prey to vices and (jeevalda = revives) enables to overcome those who realise their errors; is (saath-i = with) present (antar-i) within and (baahar-i) outside.

We should place ourselves (sarnaagti = come to sanctuary) in care and obedience of (prabh) the Almighty (naath) Master (key) of (sarab) all (ghattaa) creatures, says fifth Nanak. 4. 15. 85.