SGGS pp 50-53, Sirirag M: 5; 21-30 (completed)

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਮਿਠਾ ਕਰਿ ਕੈ ਖਾਇਆ ਕਉੜਾ ਉਪਜਿਆ ਸਾਦੁ ॥ ਭਾਈ ਮੀਤ ਸੁਰਿਦ ਕੀਏ ਬਿਖਿਆ ਰਚਿਆ ਬਾਦੁ ॥ ਜਾਂਦੇ ਬਿਲਮ ਨ ਹੋਵਈ ਵਿਣੁ ਨਾਵੈ ਬਿਸਮਾਦੁ ॥੧॥

Sirīrāg mėhlā 5 Miṯẖā kar kai kẖā▫i▫ā ka▫uṛā upji▫ā sāḏ   Bẖā▫ī mīṯ suriḏ kī▫e bikẖi▫ā racẖi▫ā bāḏ   Jāʼnḏe bilam na hova▫ī viṇ nāvai bismāḏ ||1||

Composition of the fifth Guru in Raga Sirirag what is (khaaiaa) eaten (kar-i kai) for being (mitthaa) (upjiaa) develops (kaurra) bitter (saad-u) taste, i.e. one is tempted by transitory pleasures but that results in suffering.

One (keeay) considers people (surid) good hearted (bhaaee) brothers and friends – without knowing them committing (bikhiaa) vices with them but this (rachiaa) creates (baad-u) conflict later.

Some relations/things, which look (bismaad-u) fascinating but all these (vin-u) except the experience of Naam/Divine virtues and commands take no (bilam = delay) time (jaa’ndey = going) in disappearing, i.e. are short-lived. 1.

ਮੇਰੇ ਮਨ ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਲਾਗੁ ॥ ਜੋ ਦੀਸੈ ਸੋ ਵਿਣਸਣਾ ਮਨ ਕੀ ਮਤਿ ਤਿਆਗੁ ॥੧॥ ਰਹਾਉ ॥

Mere man saṯgur kī sevā lāg   Jo ḏīsai so viṇsaṇā man kī maṯ ṯi▫āg ||1|| rahā▫o

O (meyrey) my (man) mind, (laag-u) act (seyva = service) fin obedience to (satgur) the true guru to obey Naam. (Tiaag-u) give up (mat-i) counsel (man) the mind, i.e. do not be tempted by what you see; (Jo) whatever (deesai = seen) attracts (so) that (vinsanaa) shall perish. 1.

(Rahaau) pause and reflect on this.

Here are examples:

ਜਿਉ ਕੂਕਰੁ ਹਰਕਾਇਆ ਧਾਵੈ ਦਹ ਦਿਸ ਜਾਇ ॥ ਲੋਭੀ ਜੰਤੁ ਨ ਜਾਣਈ ਭਖੁ ਅਭਖੁ ਸਭ ਖਾਇ ॥ ਕਾਮ ਕ੍ਰੋਧ ਮਦਿ ਬਿਆਪਿਆ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਇ ॥੨॥

Ji▫o kūkar harkā▫i▫ā ḏẖāvai ḏah ḏis jā▫e   Lobẖī janṯ na jāṇ▫ī bẖakẖ abẖakẖ sabẖ kẖā▫e   Kām kroḏẖmaḏ bi▫āpi▫ā fir fir jonī pā▫e ||2||

(Jiu) like (harkaaiaa) a rabid (kookar-u) dog (dhaavai) runs in (ten) all directions – not knowing what it is doing;

Similarly (lobhi) a greedy (jant-u) person does not (jaanaee) realise and (khaaey) eats (sabh) everything, (bhakh-u) edible or (abhkah-u) not edible, i.e. temptations do not let one distinguish between good and bad.

One is (biaapaa) is afflicted by (kaam) lust, (krodh) anger and (mad-i = intoxication) pride under their influence and is (paaey) put (joni/yoni) in the womb, i.e. is born (phir-i phir-i) again and again. 2.

ਮਾਇਆ ਜਾਲੁ ਪਸਾਰਿਆ ਭੀਤਰਿ ਚੋਗ ਬਣਾਇ ॥ ਤ੍ਰਿਸਨਾ ਪੰਖੀ ਫਾਸਿਆ ਨਿਕਸੁ ਨ ਪਾਏ ਮਾਇ ॥ ਜਿਨਿ ਕੀਤਾ ਤਿਸਹਿ ਨ ਜਾਣਈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥੩॥

Mā▫i▫ā jāl pasāri▫ā bẖīṯar cẖog baṇā▫e   Ŧarisnā pankẖī fāsi▫ā nikas na pā▫e mā▫e   Jin kīṯā ṯisėh na jāṇ▫ī fir fir āvai jā▫e ||3||

Like a bird catcher spreads a net and puts grains as bait, the Creator (pasaariaa) has spread (jaal-u) the web of the world-play and (banaaey) made (maaia) temptations the world play as (chog = grain) as the bait.

(Pankhi = bird) a person possessed by (trisna) desires (phaasia) is trapped and (na paaey) cannot (nikas-u) escape, o (maaey) mother.

By not following the guru s/he does not know the play of the Creator (jin-i) who (keetaa) created all this, and does not obey Naam by which one overcomes temptations, and (aavai) comes/is born and (jaavai) goes/dies (phir-i phir-i) again and again. 3.

ਅਨਿਕ ਪ੍ਰਕਾਰੀ ਮੋਹਿਆ ਬਹੁ ਬਿਧਿ ਇਹੁ ਸੰਸਾਰੁ ॥ ਜਿਸ ਨੋ ਰਖੈ ਸੋ ਰਹੈ ਸੰਮ੍ਰਿਥੁ ਪੁਰਖੁ ਅਪਾਰੁ ॥ ਹਰਿ ਜਨ ਹਰਿ ਲਿਵ ਉਧਰੇ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੁ ॥੪॥੨੧॥੯੧॥

Anik parkārī mohi▫ā baho biḏẖ ih sansār   Jis no rakẖai so rahai samrith purakẖ apār Har jan har liv uḏẖre Nānak saḏ balihār ||4||21||91||

(Ih-u) this (sansaar-u) world, i.e. the human being (mohiaa) is bewitched in (bah-u) numerous (bidh-i) Way by temptations of (anik) various (prakaari) types.

(So) that person (rahai) is saved (jis no) whom (sa’mmrith-u) the Omnipotent (purakh-u) Omnipresent (apaar-u) Infinite Almighty (rakhai) protects – by motivating to obey Naam, guided by the guru.

(Jan = servants) seekers of (har-i) the Almighty fix (liv) attention on Naam of (har-i) the Almighty and (udhray) are saved; I (sad) ever (balihaar-u = am sacrifice) adore them, says fifth Nanak. 4. 21. 91.

Bani of the fifth Guru in Rag Sirirag

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ ਗੋਇਲਿ ਆਇਆ ਗੋਇਲੀ ਕਿਆ ਤਿਸੁ ਡੰਫੁ ਪਸਾਰੁ ॥ ਮੁਹਲਤਿ ਪੁੰਨੀ ਚਲਣਾ ਤੂੰ ਸੰਮਲੁ ਘਰ ਬਾਰੁ ॥੧॥

Sirīrāg mėhlā 5 gẖar 2 Go▫il ā▫i▫ā go▫ilī ki▫ā ṯis damf pasār   Muhlaṯ punnī cẖalṇā ṯūʼn sammal gẖar bār ||1||

Composition of the fifth Guru in Raga Sirirag to be sung in second clef (beat). (Goil-i) a herdsman (aaiaa) comes to (goili) a pasture for grazing to; (tis-u = that) he (kiaa = how?) cannot (ddanph-u) make show of ownership (pasaar-u = expanse) the place.

Similarly o creature, you came to the world to do your duty in a given time, and have to (chalna) leave when that (muhlat-i) time (pu’nni) is complete; (sa’mmal-u) take care of (ghar baar-u) the household, i.e. do your duties and be prepared that you have to leave at the appointed time.

ਹਰਿ ਗੁਣ ਗਾਉ ਮਨਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਿਆਰਿ ॥ ਕਿਆ ਥੋੜੜੀ ਬਾਤ ਗੁਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Har guṇ gā▫o manā saṯgur sev pi▫ār   Ki▫ā thoṛ▫ṛī bāṯ gumān ||1|| rahā▫o

O (man = mind) human being, (piaar-i) lovingly/diligently (seyv-i = serve) obey follow the guru to (piaar-i) lovingly/humbly (gaau = sing) praise (gun) Divine virtues; (Kiaa = what?) do not be (gumaan-u) proud of (thorrarri) little (baat) things, i.e. do not proud of transitory ownership of things. 1.

(Rahaau) pause and reflect on this.

ਜੈਸੇ ਰੈਣਿ ਪਰਾਹੁਣੇ ਉਠਿ ਚਲਸਹਿ ਪਰਭਾਤਿ ॥ ਕਿਆ ਤੂੰ ਰਤਾ ਗਿਰਸਤ ਸਿਉ ਸਭ ਫੁਲਾ ਕੀ ਬਾਗਾਤਿ ॥੨॥

Jaise raiṇ parāhuṇe uṯẖ cẖalsahi parbẖāṯ   Ki▫ā ṯūʼn raṯā girsaṯ si▫o sabẖ fulā kī bāgāṯ ||2||

(Jaisey) like (praahuney) guests (rain-i) for the night, you have to (utth-i = get up) be ready to (parbhaat-i) in the morning, i.e. when the allotted life-span is over.

(Kiaa = why?) Do not (rataa) be attached (siau) with (girst/grist) the family; enjoy with them (sabh) all as if (baagaat-i) in a garden (ki) of (phulaa) flowers – like a visitor. 2.

ਮੇਰੀ ਮੇਰੀ ਕਿਆ ਕਰਹਿ ਜਿਨਿ ਦੀਆ ਸੋ ਪ੍ਰਭੁ ਲੋੜਿ ॥ ਸਰਪਰ ਉਠੀ ਚਲਣਾ ਛਡਿ ਜਾਸੀ ਲਖ ਕਰੋੜਿ ॥੩॥

Merī merī ki▫ā karahi jin ḏī▫ā so parabẖ loṛ   Sarpar uṯẖī cẖalṇā cẖẖad jāsī lakẖ karoṛ ||3||

(Kiaa = why?) Do not (karah-i = do) declare (meyri meyri = mine and mine) your ownership, (lorr-i = seek) know and obey (so) that (prabh-u) almighty (Jin-i) who (deeaa) gave you all this.

You have (sarpar) certainly to (utthi = get up) be ready (chalnaa) to leave, and (chhadd-i jaasi) shall leave behind your ownership of lakhs and (karorr-i) crores – so do not be attached or proud of the possessions. 3.

ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਿਆ ਦੁਲਭ ਜਨਮੁ ਪਾਇਓਇ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਸੋ ਦਿਨੁ ਨੇੜਾ ਆਇਓਇ ॥੪॥੨੨॥੯੨॥

Lakẖ cẖa▫orāsīh bẖarmaṯi▫ā ḏulabẖ janam pā▫i▫o▫e   Nānak nām samāl ṯūʼn so ḏin neṛā ā▫i▫o▫e ||4||22||92||

You (paaioey) obtained (dulabh) the hard-to-get (janam-u) human birth after (bharmatiaa = wandering) going through (chauraash) eighty four lakh life forms – where you could not attain union with the Almighty.

(Too’n) should (samaal-i = take care) remember/comply with (naam-u) Naam/Divine commands – which will enable union with the Almighty -, for (din-u) day (so = that) of departure is (aaioey) has come (neyrra) near, says fifth Nanak. 4. 22. 92.

Bani of the fifth Guru in Rag Sirirag

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਤਿਚਰੁ ਵਸਹਿ ਸੁਹੇਲੜੀ ਜਿਚਰੁ ਸਾਥੀ ਨਾਲਿ ॥ ਜਾ ਸਾਥੀ ਉਠੀ ਚਲਿਆ ਤਾ ਧਨ ਖਾਕੂ ਰਾਲਿ ॥੧॥

Sirīrāg mėhlā 5.Ŧicẖar vasėh suhelṛī jicẖar sāthī nāl   Jā sāthī uṯẖī cẖali▫ā ṯā ḏẖan kẖākū rāl ||1||

Composition of the fifth Guru in Raga Sirirag The wife (vasah-i) lives (suhelrri = comfortable) peacefully (jichar-u) as long as (saathi) the life-companion/spouse if (naal-i) with her.

(Ja) when (saatthi) the companion (utthi chaliaa) departs, (ta) then (dhan-u) the wife (raal-i) rolls in (khaakoo) dust, i.e. feels insecure. 1.

Message: One lives in peace with remembrance/compliance of Naam/Divine commands; when Naam is forgotten, one succumbs to vices and suffers.

ਮਨਿ ਬੈਰਾਗੁ ਭਇਆ ਦਰਸਨੁ ਦੇਖਣੈ ਕਾ ਚਾਉ ॥ ਧੰਨੁ ਸੁ ਤੇਰਾ ਥਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Man bairāg bẖa▫i▫ā ḏarsan ḏekẖ▫ṇai kā cẖā▫o   Ḏẖan so ṯerā thān ||1|| rahā▫o

(Man-i) the mind (bairaag-u bhaiaa) yearns to meet the Creator and is (chaau) eager (deykhney) to see (darsan-u) sight, i.e. wishes to have vision of the Almighty within. (Dha’nn-u) blesses is (su) that mind which has (teyra) your (thaan-u) place/abode in it, please abide in my mind. 1.

(Rahaau) pause and reflect on this.

ਜਿਚਰੁ ਵਸਿਆ ਕੰਤੁ ਘਰਿ ਜੀਉ ਜੀਉ ਸਭਿ ਕਹਾਤਿ ॥ ਜਾ ਉਠੀ ਚਲਸੀ ਕੰਤੜਾ ਤਾ ਕੋਇ ਨ ਪੁਛੈ ਤੇਰੀ ਬਾਤ ॥੨॥

Jicẖar vasi▫ā kanṯ gẖar jī▫o jī▫o sabẖ kahāṯ   Jā uṯẖī cẖalsī kanṯ▫ṛā ṯā ko▫e na pucẖẖai ṯerī bāṯ ||2||

(Jichar-u) as long as (kant-u) the husband (vasiaa) lives (gha-i) in the house/with the wife, she (kahaat-i) is called/is treated (jeeo jeeo) respectfully.

But (Ja) when (kantrra) the dear husband (utthi chalsi = shall leave) leaves (ta) then (koey na) no one (puchhai) asks (baat) story, i.e. the woman is ignored. 2

Message: As long as one remembers Naam, one does not commit any vices and is respected; when one forgets Naam and commits vices, s/he is ignored by people in life, and in the Divine court in the hereafter. 2.

Note: According to tradition, a girl leaves her parental home for that of the husband after marriage. There she gets respect if she has learnt about her duties as a householder before the wedding. The next verse asks the bride-to-be to learn the ways. It is used as a metaphor for imbibing virtues in life to obtain acceptance with God in the hereafter.

ਪੇਈਅੜੈ ਸਹੁ ਸੇਵਿ ਤੂੰ ਸਾਹੁਰੜੈ ਸੁਖਿ ਵਸੁ ॥ ਗੁਰ ਮਿਲਿ ਚਜੁ ਅਚਾਰੁ ਸਿਖੁ ਤੁਧੁ ਕਦੇ ਨ ਲਗੈ ਦੁਖੁ ॥੩॥

Pe▫ī▫aṛai saho sev ṯūʼn sāhurṛai sukẖ vas   Gur mil cẖaj acẖār sikẖ ṯuḏẖ kaḏe na lagai ḏukẖ ||3||

O prospective bride, (seyv-i) serve (sah-u) the spouse (peyeearrai) in parental house to (vas-i) live (saahurarrai) in the in-laws’ house (sukh-i) in comfort/happily, i.e. live life by Naam/Divine commands to be comfortable/at peace here and in the hereafter.

(Mil-i) find the guru and (sikh-u) learn (chaj-u) skill and (achaar-u) the methods of good conduct; (tudh-u) you will (kadey na) never (lagai) experience (dukh-u) unhappiness. 3.

ਸਭਨਾ ਸਾਹੁਰੈ ਵੰਞਣਾ ਸਭਿ ਮੁਕਲਾਵਣਹਾਰ ॥ ਨਾਨਕ ਧੰਨੁ ਸੋਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੪॥੨੩॥੯੩॥

Sabẖnā sāhurai vañ▫ṇā sabẖ muklāvaṇhār   Nānak ḏẖan sohāgaṇī jin sah nāl pi▫ār ||4||23||93||

(Sabh-i) everyone (muklaavanhaar) is to be married and (sabhna) all (vanjna) are to go (saahurai) the in-laws’ house, i.e. everyone who is born is subject to death and the soul to go to the hereafter.

Those women-souls (Jin) who have (piaaru) love (naal-i) for (sah) the Almighty-husband Are (dha’nn-u) blessed, they (sohaagni) are fortunate to unite with the Almighty, says fifth Nanak. 4. 23. 93.

Page 51

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੬ ॥ ਕਰਣ ਕਾਰਣ ਏਕੁ ਓਹੀ ਜਿਨਿ ਕੀਆ ਆਕਾਰੁ ॥ ਤਿਸਹਿ ਧਿਆਵਹੁ ਮਨ ਮੇਰੇ ਸਰਬ ਕੋ ਆਧਾਰੁ ॥੧॥

Sirīrāg mėhlā 5 gẖar 6 Karaṇ kāraṇ ek ohī jin kī▫ā ākār   Ŧisėh ḏẖi▫āvahu man mere sarab ko āḏẖār ||1||

Composition of the fifth Guru in Raga Sirirag (ghar-u 6) to be sung to the sixth clef (beat). (Kaaran) the cause and (karan) doer of everything is (ohi = that) the Creator (eyk-u) alone (jin-i) who (keeaa) created (aakaar-u) the physical creation.

O (meyrey) my (man) mind (dhiaavahu = pay attention) obey (tisah-i = that) Naam/Divine commands/cosmic laws which is (aadhaar-u) support, i.e. by which (sabh) everything exists and functions. 1.

ਗੁਰ ਕੇ ਚਰਨ ਮਨ ਮਹਿ ਧਿਆਇ ॥ ਛੋਡਿ ਸਗਲ ਸਿਆਣਪਾ ਸਾਚਿ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Gur ke cẖaran man mėh ḏẖi▫ā▫e Cẖẖod sagal si▫āṇpā sācẖ sabaḏ liv lā▫e ||1|| rahā▫o

(Dhiaaey) think (mah-i) in tour (man) mind of being at (charan) feet, i.e. keep in mind to obey (gur) the guru – to comply with Naam.

(Choodd-i) give up (sagal) all (siaanpa = wisdom) your ideas and (laaey) fix (liv) attention (sabad-i = on the word) Naam/commands (saach-i) of the Eternal. 1.

(Rahaau) pause and reflect on this.

ਦੁਖੁ ਕਲੇਸੁ ਨ ਭਉ ਬਿਆਪੈ ਗੁਰ ਮੰਤ੍ਰੁ ਹਿਰਦੈ ਹੋਇ ॥ ਕੋਟਿ ਜਤਨਾ ਕਰਿ ਰਹੇ ਗੁਰ ਬਿਨੁ ਤਰਿਓ ਨ ਕੋਇ ॥੨॥

Ḏukẖ kales na bẖa▫o bi▫āpai gur manṯar hirḏai ho▫e   Kot jaṯnā kar rahe gur bin ṯari▫o na ko▫e ||2||

No (dukh-i) grief, (kaleys-u) strife or (bhai) fear (biaapai) bothers when (mantr-u) directions of the guru are (hirdai) in mind – because then one does not transgress.

People (kar-i rahey) try (kott-i = crore) countless (jatna) measures, but (na koey = not any) no one (tariaa = swims) gets across the world-ocean of temptations, i.e. succumbing to temptations and their consequences cannot be avoided without the guru’s guidance. 2.

ਦੇਖਿ ਦਰਸਨੁ ਮਨੁ ਸਾਧਾਰੈ ਪਾਪ ਸਗਲੇ ਜਾਹਿ ॥ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੩॥

Ḏekẖ ḏarsan man saḏẖārai pāp sagle jāhi   Ha▫o ṯin kai balihārṇai jė gur kī pairī pāhi ||3||

(Man-u) the mind (saadhaarai = gets support) becomes steady by (darsan-u = sight) seeing example of the guru, by following who all (paap) transgressions (jaah-i = leave) are given up.

(Hau) I (balihaarnai = am sacrifice, kai = to) adore and follow the example of (tin) those (j-i) who (paaey) pay obeisance at (pairi) feet, i.e. submit to instructions (ki) of the guru. 3.

ਸਾਧਸੰਗਤਿ ਮਨਿ ਵਸੈ ਸਾਚੁ ਹਰਿ ਕਾ ਨਾਉ ॥ ਸੇ ਵਡਭਾਗੀ ਨਾਨਕਾ ਜਿਨਾ ਮਨਿ ਇਹੁ ਭਾਉ ॥੪॥੨੪॥੯੪॥

Sāḏẖsangaṯ man vasai sācẖ har kā nā▫   Se vadbẖāgī nānkā jinā man ih bẖā▫o ||4||24||94||

(Saach-u = true) the inevitable (naau) Naam/Divine commands come to (vasai) abide (man-i) in mind by joining (saadsangat-i) the holy congregation.

Those (jinaa) who have (man-i) mind (ih-u) this (bhaau= love) devotion for Naam, (sey) they are (vaddbhaagi) fortunate says fifth Nanak. 4. 24. 94.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸੰਚਿ ਹਰਿ ਧਨੁ ਪੂਜਿ ਸਤਿਗੁਰੁ ਛੋਡਿ ਸਗਲ ਵਿਕਾਰ ॥ ਜਿਨਿ ਤੂੰ ਸਾਜਿ ਸਵਾਰਿਆ ਹਰਿ ਸਿਮਰਿ ਹੋਇ ਉਧਾਰੁ ॥੧॥

Sirīrāg mėhlā 5 Sancẖ har ḏẖan pūj saṯgur cẖẖod sagal vikār Jin ṯūʼn sāj savāri▫ā har simar ho▫e uḏẖār ||1||

Composition of the fifth Guru in Raga Sirirag O human being, (pooj-i = worship) obey (satigur-u) the true guru, (chhodd-i) give us (sagal) all (vikaar) vices and (sanch-i) gather (har-i) Divine (dhan-u) wealth, i.e. acquire the strength to overcome temptations.

One (hoey) is (udhaar-u) saved from temptations with (simar-i) remembrance/obedience of (har-i) the Almighty (jin-i) who (saaj-i) created and (savaariaa = fashioned) gave the sublime human form. 1.

ਜਪਿ ਮਨ ਨਾਮੁ ਏਕੁ ਅਪਾਰੁ ॥ ਪ੍ਰਾਨ ਮਨੁ ਤਨੁ ਜਿਨਹਿ ਦੀਆ ਰਿਦੇ ਕਾ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Jap man nām ek apār   Parān man ṯan jinėh ḏī▫ā riḏe kā āḏẖār||1|| rahā▫o

O (man = mind) human being (jap-i) remember/obey Naam/commands of (eyk-u) the One (apaar-u) Infinite Almighty Creator; (jinah-i) who (deeaa) gave (praan) breaths, (man-u = mind) soul and (tan-u) body; obedience to the Almighty is (adhaar-u) support (ka) of (ridai) the mind, i.e. keeps the mind steady avoiding transgressions. 1.

(Rahaau) pause and reflect on this.

ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਮਾਤੇ ਵਿਆਪਿਆ ਸੰਸਾਰੁ ॥ ਪਉ ਸੰਤ ਸਰਣੀ ਲਾਗੁ ਚਰਣੀ ਮਿਟੈ ਦੂਖੁ ਅੰਧਾਰੁ ॥੨॥

Kām kroḏẖ ahaʼnkār māṯe vi▫āpi▫ā sansār   Pa▫o sanṯ sarṇī lāg cẖarṇī mitai ḏūkẖ anḏẖār ||2||

(Sansaar-u) the world (viaapiaa) is populated by people (matey = intoxicated) under the influence (kaam-i) of lust, (krodh-i) anger/intolerance and (ahankaar-i) vanity, i.e. there is none to guide.

(Pau) place yourself (sarni = in sanctuary) care/guidance of (sant) the guru; (lag-u = attach) be at his (charni) feet, i.e. humbly obey; this is how commission of vices due to (andhaar-u = darkness) ignorance of Naam resulting in (dookh-u) suffering (mittai = erased) is obviated. 2.

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥ ਆਪੁ ਛੋਡਿ ਸਭ ਹੋਇ ਰੇਣਾ ਜਿਸੁ ਦੇਇ ਪ੍ਰਭੁ ਨਿਰੰਕਾਰੁ ॥੩॥

Saṯ sanṯokẖ ḏa▫i▫ā kamāvai eh karṇī sār   Āp cẖẖod sabẖ ho▫e reṇā jis ḏe▫e parabẖ nirankār ||3||

The human being should (kamaavai) practise (sat-u) sharing, (santokh-u) contentment/happy acceptance of Divine commands and (daiaa) compassion; (eyh) this (karni) deed is (saar) sublime. One (jis-u) whom (nirankaar-u) the Formless (prabh-u) Almighty Master (dey-i) imparts – these virtues -, s/he (chhodd-i) gives up (aap-u = self) displaying self-importance and (hoey) becomes (reyna) dust of the feet, i.e. is humble in dealing with (sabh) everyone. 3.

ਜੋ ਦੀਸੈ ਸੋ ਸਗਲ ਤੂੰਹੈ ਪਸਰਿਆ ਪਾਸਾਰੁ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਕਾਟਿਆ ਸਗਲ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੪॥੨੫॥੯੫॥

Jo ḏīsai so sagal ṯūʼnhai pasri▫ā pāsār   Kaho Nānak gur bẖaram kāti▫ā sagal barahm bīcẖār||4||25||95||

(Jo) whatever (paasaar-u) expanse/creation (deesai) is visible, (sagal) all (so) that has (too’nhai) you (pasriaa) pervading in it.

(Gur-i) the guru (kaattiaa = cut) removed (bharam-u) delusion and imparted (beechaar-u) the understanding that (brahm) the Creator pervades (sagal) everywhere, (kahu) says fifth Nanak. 1. 25. 95.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਦੁਕ੍ਰਿਤ ਸੁਕ੍ਰਿਤ ਮੰਧੇ ਸੰਸਾਰੁ ਸਗਲਾਣਾ ॥ ਦੁਹਹੂੰ ਤੇ ਰਹਤ ਭਗਤੁ ਹੈ ਕੋਈ ਵਿਰਲਾ ਜਾਣਾ ॥੧॥

Sirīrāg mėhlā 5  Ḏukariṯ sukariṯ manḏẖe sansār saglāṇā   Ḏuhhūʼn ṯe rahaṯ bẖagaṯ hai ko▫ī virlā jāṇā ||1||

Composition of the fifth Guru in Raga Sirirag (Saglaana) the whole (sansaar-u) world is caught (mandhey) in thoughts of (dukrit) of bad and (skrit) good deeds – influenced by superstitions; only (koee) some (virla) rare (bhagat) devotee (jaana) is known to be (rahat) free (tey) from (doohahoo’n) both these – and lives in obedience to God. 1.

ਠਾਕੁਰੁ ਸਰਬੇ ਸਮਾਣਾ ॥ ਕਿਆ ਕਹਉ ਸੁਣਉ ਸੁਆਮੀ ਤੂੰ ਵਡ ਪੁਰਖੁ ਸੁਜਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Ŧẖākur sarbe samāṇā   Ki▫ā kaha▫o suṇa▫o su▫āmī ṯūʼn vad purakẖ sujāṇā ||1|| rahā▫o

(Ttaakur-u) he Master (samaana) is present (sarbey) in all.

There is (kiaa = what?) no need to (kahau) say anything about myself or (sunanu) hear others; (too’n) You are (vadd) the great (purakh-u) all-pervasive (sujaan) Omniscient Master – knowing everything. 1.

(Rahaau) pause and reflect on this.

ਮਾਨ ਅਭਿਮਾਨ ਮੰਧੇ ਸੋ ਸੇਵਕੁ ਨਾਹੀ ॥ ਤਤ ਸਮਦਰਸੀ ਸੰਤਹੁ ਕੋਈ ਕੋਟਿ ਮੰਧਾਹੀ ॥੨॥

Mān abẖimān manḏẖe so sevak nāhī   Ŧaṯ samaḏrasī sanṯahu ko▫ī kot manḏẖāhī||2||

(So) that person who (mandhey = in midst of) thinks of (maan) honour or has (abhimaan) of wealth/status/caste etc. is (naahi) not (seyvak-u) servant, i.e. cannot obey Divine commands.

(Santahu) o seekers, there is (koee) some rare person (tat = that) such person (mandhaahi) amongst (koot-i) crores (samdarsi = with equal sight) who sees God equally present in all. 2.

ਕਹਨ ਕਹਾਵਨ ਇਹੁ ਕੀਰਤਿ ਕਰਲਾ ॥ ਕਥਨ ਕਹਨ ਤੇ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਕੋਈ ਵਿਰਲਾ ॥੩॥

Kahan kahāvan ih kīraṯ karlā Kathan kahan ṯe mukṯā gurmukẖ ko▫ī virlā ||3||

(Kahan) talking about the self of (kahaavan) being talked about, (ih-u) this is (karla) the way people try to get (keerat-i) praised.

There is (koee) some (virla) rare person who (mukta = free) refrains from (kathan kahan = saying) self-praise and (gurmukh-i) follows the guru’s teachings – to live in obedience to God. 3.

ਗਤਿ ਅਵਿਗਤਿ ਕਛੁ ਨਦਰਿ ਨ ਆਇਆ ॥ ਸੰਤਨ ਕੀ ਰੇਣੁ ਨਾਨਕ ਦਾਨੁ ਪਾਇਆ ॥੪॥੨੬॥੯੬॥

Gaṯ avigaṯ kacẖẖ naḏar na ā▫i▫ā   Sanṯan kī reṇ Nānak ḏān pā▫i▫ā ||4||26||96||

No one has ever seen salvation or lack of it. I only look to be the dust of the guru’s feet (serve, obey the guru); the guru alone can give it. 4. 26. 96.

Bani of the fifth Guru in Rag Sirirag to be sung in the seventh clef (beat).

Note*: This Shabad describes the state mind of the devotee who feels close to God and pampers itself being assured of support as does a child from the parents.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੭ ॥  ਤੇਰੈ ਭਰੋਸੈ ਪਿਆਰੇ ਮੈ ਲਾਡ ਲਡਾਇਆ ॥ ਭੂਲਹਿ ਚੂਕਹਿ ਬਾਰਿਕ ਤੂੰ ਹਰਿ ਪਿਤਾ ਮਾਇਆ ॥੧॥

Sirīrāg mėhlā 5 gẖar 7 Ŧerai bẖarosai pi▫āre mai lād ladā▫i▫ā   Bẖūlėh cẖūkėh bārik ṯūʼn har piṯā mā▫i▫ā ||1||

Composition of the fifth Guru in Raga Sirirag (ghar-u 7) to be sung to the seventh beat. O (Piaarey) Beloved Almighty, (bharosai) with confidence (teyrai = your) in you, (mai) I (laadd laddaaiaa) pampered myself, i.e. commit child-like mistakes.

We are (baarik) children of (too’n) you (har-i) the Almighty (pitaa) father and (maaiaa) mother commit acts of (bhooley) transgression and (chookey = miss) omission. 1. 

ਸੁਹੇਲਾ ਕਹਨੁ ਕਹਾਵਨੁ ॥ ਤੇਰਾ ਬਿਖਮੁ ਭਾਵਨੁ ॥੧॥ ਰਹਾਉ ॥

Suhelā kahan kahāvan   Ŧerā bikẖam bẖāvan ||1|| rahā▫o

It is (suheyla) easy to (kahan = saying) call ourselves or (kaahavan-u) be called – Your children -, but it is (I love God) but is (bikham-u) difficult to act to (teyra) your (bhaavan-u) liking, O God. 1.

(Rahaau) pause and reflect on this.

ਹਉ ਮਾਣੁ ਤਾਣੁ ਕਰਉ ਤੇਰਾ ਹਉ ਜਾਨਉ ਆਪਾ ॥ ਸਭ ਹੀ ਮਧਿ ਸਭਹਿ ਤੇ ਬਾਹਰਿ ਬੇਮੁਹਤਾਜ ਬਾਪਾ ॥੨॥

Ha▫o māṇ ṯāṇ kara▫o ṯerā ha▫o jān▫o āpā   Sabẖ hī maḏẖ sabẖėh ṯe bāhar bemuhṯāj bāpā ||2||

(Hau) I (karau = take) (maan-u) pride for being (teyra) your devotee and act by (taan-u) strength given by you; (hau) I (jaanau) consider you (aapaa) my own.

You are present (madh-i) in the creation (sabh) everywhere but still (baahar-i) outside, sustain everyone like (baapaa) a father, but (beymutaaj = not dependent) have no expectation from any one. 2.

ਪਿਤਾ ਹਉ ਜਾਨਉ ਨਾਹੀ ਤੇਰੀ ਕਵਨ ਜੁਗਤਾ ॥ ਬੰਧਨ ਮੁਕਤੁ ਸੰਤਹੁ ਮੇਰੀ ਰਾਖੈ ਮਮਤਾ ॥੩॥

Piṯā ha▫o jān▫o nāhī ṯerī kavan jugṯā   Banḏẖan mukaṯ sanṯahu merī rākẖai mamṯā ||3||

O my (pitaa) father, I do not (jaanau) know what is (teyri) your (jugta) method, i.e. how to find you. O (santahu) saint, you are (mukat-u) free of (bandhan) bondage to the world-play, please guide how to be (raakhai) rid of (meyri) my (mamta) attachment. 3.

Page 52

ਭਏ ਕਿਰਪਾਲ ਠਾਕੁਰ ਰਹਿਓ ਆਵਣ ਜਾਣਾ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮੁ ਪਛਾਣਾ ॥੪॥੨੭॥੯੭॥

Bẖa▫e kirpāl ṯẖākur rahi▫o āvaṇ jāṇā   Gur mil Nānak pārbarahm pacẖẖāṇā ||4||27||97||

The saints reply; it is when (tthaakur) the Master (bhaey) is (kirpaal) kind then attachment to the world-play breaks – one unites with the Almighty – and (aavan) coming and (jaana) going, i.e. being in cycles of births (rahio) ends.

The Almighty is present within everyone; it is (mil-i) by finding the guru and following his teachings of obedience to the Almighty, that (paarbrahm-u) the Supreme Being is (pachaana) recognized within, says fifth Nanak. 4. 27. 97.

Note*: This Shabad describes how by following the guru the soul is enabled to merge with God and avoid further births.

Note*: The treatment the soul receives on death of the body depends on the accumulated consequences of deeds. The soul which lived virtuously guided by the guru, merges in God the others are grabbed by (Jamm kaal) the messengers of death to be subjected to rebirth to die again.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ॥ ਸੰਤ ਜਨਾ ਮਿਲਿ ਭਾਈਆ ਕਟਿਅੜਾ ਜਮਕਾਲੁ ॥ ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵੁਠਾ ਹੋਆ ਖਸਮੁ ਦਇਆਲੁ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਬਿਨਸਿਆ ਸਭੁ ਜੰਜਾਲੁ ॥੧॥

Sirīrāg mėhlā 5 gẖar 1 Sanṯ janā mil bẖā▫ī▫ā kati▫aṛā jamkāl   Sacẖā sāhib man vuṯẖā ho▫ā kẖasamḏa▫i▫āl   Pūrā saṯgur bẖeti▫ā binsi▫ā sabẖ janjāl ||1||

Composition of the fifth Guru in Raga Sirirag (ghar-u 1) to be sung to the first beat. (Mil-i = meeting) being in company (bhaaeeaa = brothers) dear (sant janaa = saints) devotees (jamkaal-u = messenger of death) the tendency to transgress (kattiarra = cut) is removed.

Then (sachaa) the Eternal (sahib-u, khasam-u) Master (hoaa) is (daiaal-u) kind and (vutthaa) abides, i.e. manifests, (man-i) in the mind.

This happens when (pooraa) the perfect (satigur-u) true guru (bheyttiaa) is found/followed and thus (sabh-u) every (janjaal-u) entanglement/attachments to the world-play (binsiaa = destroyed) is given up. 1.

ਮੇਰੇ ਸਤਿਗੁਰਾ ਹਉ ਤੁਧੁ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥ ਤੇਰੇ ਦਰਸਨ ਕਉ ਬਲਿਹਾਰਣੈ ਤੁਸਿ ਦਿਤਾ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Mere saṯigurā ha▫o ṯuḏẖ vitahu kurbāṇ Ŧere ḏarsan ka▫o balihārṇai ṯus ḏiṯā amriṯ nām ||1|| rahā▫o

O (meyrey) my (satigurua) true guru, (hau) I (kurbaan-u = am sacrifice, vittah-u = to) adore (tudh-u) you, i.e. shall obey as you command.

I (balihharnai = sacrifice) am indebted (kau) for (teyrey) your (darsan) sight/meeting; you (tus-i) were pleased to (ditaa) impart awareness of (amrit) the life-giving Naam/Divine commands. 1.

(Rahaau) pause and reflect on this.

ਜਿਨ ਤੂੰ ਸੇਵਿਆ ਭਾਉ ਕਰਿ ਸੇਈ ਪੁਰਖ ਸੁਜਾਨ ॥ ਤਿਨਾ ਪਿਛੈ ਛੁਟੀਐ ਜਿਨ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਗੁਰ ਜੇਵਡੁ ਦਾਤਾ ਕੋ ਨਹੀ ਜਿਨਿ ਦਿਤਾ ਆਤਮ ਦਾਨੁ ॥੨॥

Jin ṯūʼn sevi▫ā bẖā▫o kar se▫ī purakẖ sujān   Ŧinā picẖẖai cẖẖutī▫ai jin anḏar nām niḏẖān   Gur jevadḏāṯā ko nahī jin ḏiṯā āṯam ḏān ||2||

Those (Jin) who (bhaau kar-i) lovingly (seyvia = serve) follow your teachings, (seyee) those (purakh) persons (sujaam) become wise/enlightened – with awareness of Naam.

People (chhutteeai) are freed of vices (pichhai = behind) by following those who have (nidhaan-u) the treasure of awareness of Naam/Divine commands. There is (ko nahi = not any) none (jeyvadd-u) as great (data = giver) benefactor as (gur) the guru who (ditaa = gives) imparts (daan-u) alms of (aatam) life, i.e. ability to overcome vices. 2.

ਆਏ ਸੇ ਪਰਵਾਣੁ ਹਹਿ ਜਿਨ ਗੁਰੁ ਮਿਲਿਆ ਸੁਭਾਇ ॥ ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਦਰਗਹ ਬੈਸਣੁ ਜਾਇ ॥ ਕਰਤੇ ਹਥਿ ਵਡਿਆਈਆ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇ ॥੩॥

Ā▫e se parvāṇ hėh jin gur mili▫ā subẖā▫e   Sacẖe seṯī raṯi▫ā ḏargėh baisaṇ jā▫e   Karṯe hath vaḏi▫ā▫ī▫ā pūrab likẖi▫ā pā▫e ||3||

(Aaey = coming) human birth is (parvaan-u = accepted) a success of those (Jin) who (miliaa) find/follow (guru) the guru (subhaaey) with dedication.

(Ratiaa) imbued with love/obedience (seyti) of (sachey) the Eternal, they get (jaaey) place, i.e. are honoured by (dargah) Divine court with approval for union with the Almighty.

(Vaddiaaeeaa) glories are (hath-i) in the hands of (kartey) the Creator; one in whose destiny it is (likhiaa) written (poorab-i = from the past) based on past deeds (paaey) receives glory. 3.

ਸਚੁ ਕਰਤਾ ਸਚੁ ਕਰਣਹਾਰੁ ਸਚੁ ਸਾਹਿਬੁ ਸਚੁ ਟੇਕ ॥ ਸਚੋ ਸਚੁ ਵਖਾਣੀਐ ਸਚੋ ਬੁਧਿ  ਬਿਬੇਕ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ਜਪਿ ਨਾਨਕ ਜੀਵੈ ਏਕ ॥੪॥੨੮॥੯੮॥

Sacẖ karṯā sacẖ karanhār sacẖ sāhib sacẖ tek Sacẖo sacẖ vakẖāṇī▫ai sacẖo buḏẖ bibek   Sarab niranṯar rav rahi▫ā jap Nānak jīvai ek ||4||28||98||

(Sach-u) the Eternal is (karta) the Creator, (karanhaar-u = capable to do) Omnipotent, (sach-u) the Eternal (sahib-u = master) protector and (tteyk) mainstay of the creation. (Sachs ach-u) the Eternal (vakhaaneeai =talked of) is praised/obeyed by those having (sacho) truly (bibeyk) discerning (budh-i = intellect) mind.

(Eyk) the One Almighty (rav-i rahiaa) pervades (nirantar-i) continuously in (sarab) all; one (jeevai) lives, i.e. has the strength not to succumb to vices (jap-i) by remembering/obeying the Almighty, says fifth Nanak. 4. 28. 98.

Note: The message from the Shabad below is that we should be in obedience to the Almighty. This is best understood and done with the guru’s guidance.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਗੁਰੁ ਪਰਮੇਸੁਰੁ ਪੂਜੀਐ ਮਨਿ ਤਨਿ ਲਾਇ ਪਿਆਰੁ ॥ ਸਤਿਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥

Sirīrāg mėhlā 5 Gur parmesur pūjī▫ai man ṯan lā▫e pi▫ār   Saṯgur ḏāṯā jī▫a kā sabẖsai ḏe▫e aḏẖār

Composition of the fifth Guru in Raga Sirirag we should (poojeeai) worship/obey (guru) the great (parmeysur-u) Supreme Master (laaey = with, piaar-u = love) lovingly (man-i) in mind/thoughts and (tan-i) by body/actions.

(Satigur-u) the true guru (daataa = giver) imparts (jeea = life) strength to resist vices; he (dey-i) gives (adhaar-u) support (sabhsai) to all.

ਸਤਿਗੁਰ ਬਚਨ ਕਮਾਵਣੇ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥ ਬਿਨੁ ਸਾਧੂ ਸੰਗਤਿ ਰਤਿਆ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਛਾਰੁ ॥੧॥

Saṯgur bacẖan kamāvṇe sacẖā ehu vīcẖār   Bin sāḏẖū sangaṯ raṯi▫ā mā▫i▫ā moh sabẖ cẖẖār ||1||

(Ih-u) it is (sachaa = true) the right (veechaar-u) thought (kmaavaney) to comply with (bachan = words) instructions of (satigur) the true guru.

(Bin-u) without (ratiaa = being imbued) (sangat-i) company/guidance of (saadhoo) the guru, one succumbs to temptations and (sabh-u) everything one does is (chhaar-u = dust) demeaning. 1.

ਮੇਰੇ ਸਾਜਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥ ਸਾਧੂ ਸੰਗਤਿ ਮਨਿ ਵਸੈ ਪੂਰਨ ਹੋਵੈ ਘਾਲ ॥੧॥ ਰਹਾਉ ॥

Mere sājan har har nām samāl   Sāḏẖū sangaṯ man vasai pūran hovai gẖāl ||1|| rahā▫o

(Meyrey) my (sajan) friends let us (samaal-i = take care) be conscious of (Naam-u) commands of (har-i har-i = God twice) the Almighty in thought and deed. Awareness of Naam (vasai = abides, man-i = in mind) is obtained (sangat-i) with company/guidance of (saadhoo) the guru and then (ghaal = toil) compliance (hovai) is (pooran) complete. 1.

(Rahaau) pause and reflect on this.

ਗੁਰੁ ਸਮਰਥੁ ਅਪਾਰੁ ਗੁਰੁ ਵਡਭਾਗੀ ਦਰਸਨੁ ਹੋਇ ॥ ਗੁਰੁ ਅਗੋਚਰੁ ਨਿਰਮਲਾ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Gur samrath apār gur vadbẖāgī ḏarsan ho▫e   Gur agocẖar nirmalā gur jevad avar na ko▫e

(Guru) teachings of the guru are (samrath-u) have ability to guide; they are (apaar-i) infinitely valuable; (vaddbhaagi) a fortunate person (haey) gets (darsan-u) to meet the guru.

The guru is (nirmalaa = clean) free of vices and embodiment of the Almighty who is IT-self (agochar-u) beyond reach of the senses; (na koey = not any) none (avar-u) else is a guide (jeyvadd-u) as great as the guru.

ਗੁਰੁ ਕਰਤਾ ਗੁਰੁ ਕਰਣਹਾਰੁ ਗੁਰਮੁਖਿ ਸਚੀ ਸੋਇ ॥ ਗੁਰ ਤੇ ਬਾਹਰਿ ਕਿਛੁ ਨਹੀ ਗੁਰੁ ਕੀਤਾ ਲੋੜੇ ਸੁ ਹੋਇ ॥੨॥

Gur karṯā gur karanhār gurmukẖ sacẖī so▫e   Gur ṯe bāhar kicẖẖ nahī gur kīṯā loṛe so ho▫e||2||

The guru does not just give sermons, (guru) the guru (karta) does what he teaches and (karanhaar-u) has capabilities; (hurmukh-i) one who follows the guru has (sachi = true) good (soey) reputation.

There is (kichh-u nahi) nothing (tey baahar-i) beyond teachings of the guru – to obey the Almighty; what the guru (lorrey) seeks to do (s-u) that (hoey) happens, i.e. everything is achieved with conformance to Naam/Divine commands with the guru’s guidance. 2.

Note: The next verse uses two terms. The first is ਤੀਰਥੁ (Teerath). It is a compound word (Teer + ath).  Teer meaning a river bank or sea shore indicates having crossed the water mass. Ath means the place. So Teerath means crossing over and is used for places of pilgrimage. In Sikh faith such pilgrimage has no value. The guru’s teachings enable overcoming vices or crossing of the world ocean and experience pilgrimage within the mind. The second term Is  ਪਾਰਜਾਤੁ (Paarjaat). According to Hindu mythology it is a tree that full fills wishes. Here both these terms are used for the guru.

ਗੁਰੁ ਤੀਰਥੁ ਗੁਰੁ ਪਾਰਜਾਤੁ ਗੁਰੁ ਮਨਸਾ ਪੂਰਣਹਾਰੁ ॥ ਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮੁ ਦੇਇ ਉਧਰੈ ਸਭੁ ਸੰਸਾਰੁ ॥

Gur ṯirath gur pārjāṯ gur mansā pūraṇhār   Gur ḏāṯā har nām ḏe▫e uḏẖrai sabẖ sansār

(Guru) the guru’s teachings (teerath-u = bath at holy place for purification) purify the mind; the guru (paarjaat a wish-fulfilling tree) teaches to obey Naam which achieves everything; compliance with the guru’s teachings (pooranhaar-u) fulfils (mansa) aspirations.

(Daataa = giver) the benevolent guru (dey-i) imparts awareness of Naam/commands of (har-i) the Almighty, by which (sabh-u) the whole (sansaar-u = world) (udhrai) rises above temptations.

ਗੁਰੁ ਸਮਰਥੁ ਗੁਰੁ ਨਿਰੰਕਾਰੁ ਗੁਰੁ ਊਚਾ ਅਗਮ ਅਪਾਰੁ ॥ ਗੁਰ ਕੀ ਮਹਿਮਾ ਅਗਮ ਹੈ ਕਿਆ ਕਥੇ ਕਥਨਹਾਰੁ ॥੩॥

Gur samrath gur nirankār gur ūcẖā agam apār Gur kī mahimā agam hai ki▫ā kathe kathanhār ||3||

The guru is the embodiment of (samrath-u) the Omnipotent (nirankaar-u) Formless Almighty, who IT-self is (oocha) high and (apaar-u) Infinite (agam) beyond reach/comprehension.

(Mahima = praise) virtues of the guru are (agam) beyond/greater than anyone else; one who (kathanhaar-u) tries to describe (kiaa = how much?) cannot fully (kathey) describe. 3.

ਜਿਤੜੇ ਫਲ ਮਨਿ ਬਾਛੀਅਹਿ ਤਿਤੜੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ ਪੂਰਬ ਲਿਖੇ ਪਾਵਣੇ ਸਾਚੁ ਨਾਮੁ ਦੇ ਰਾਸਿ ॥

Jiṯ▫ṛe fal man bācẖẖī▫ah ṯiṯ▫ṛe saṯgur pās   Pūrab likẖe pāvṇe sācẖ nām ḏe rās

 (Phal) fulfilment of (Jitrrey = as many) all purposes (baachheeah-i) wished (man-i) by the mind (titrrey = that many) all those are (paas-i) with (satigur) the true guru, i.e. everything is achieved by obeying Divine commands/cosmic laws with the guru’s guidance.

They are (paavney) attained when (likhey = written, poorab-i = from past) based on past deeds, when the guru (dey) imparts that (raas-i) wealth of awareness of (saach-u = true) the inevitable Naam/Divine commands.

ਸਤਿਗੁਰ ਸਰਣੀ ਆਇਆਂ ਬਾਹੁੜਿ ਨਹੀ ਬਿਨਾਸੁ ॥ ਹਰਿ ਨਾਨਕ ਕਦੇ ਨ ਵਿਸਰਉ ਏਹੁ ਜੀਉ ਪਿੰਡੁ ਤੇਰਾ ਸਾਸੁ ॥੪॥੨੯॥੯੯॥

Saṯgur sarṇī ā▫i▫āʼn bāhuṛ nahī binās   Har Nānak kaḏe na visra▫o ehu jī▫o pind ṯerā sās ||4||29||99||

(Aaiaa’n) by coming/placing the self (sarni = sanctuary) in care and guidance of (satigur) the true guru, there no (binaas-u = destruction) falling prey to temptations, and hence no rebirth, (baahurr-i) again.

May I (kadey na) never (visrau) forget that (eyh-u) this (jeeo) soul, (pindd-u) body and (saas= breath) life are (teyra = your) made by you and must follow directions for functioning – like a machine to function normally -, says fifth Nanak. 4. 29. 99

Bani of the fifth Guru in Rag Sirirag

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸੰਤ ਜਨਹੁ ਸੁਣਿ ਭਾਈਹੋ ਛੂਟਨੁ ਸਾਚੈ ਨਾਇ ॥ ਗੁਰ ਕੇ ਚਰਣ ਸਰੇਵਣੇ ਤੀਰਥ ਹਰਿ ਕਾ ਨਾਉ ॥ ਆਗੈ ਦਰਗਹਿ ਮੰਨੀਅਹਿ ਮਿਲੈ ਨਿਥਾਵੇ ਥਾਉ ॥੧॥

Sirīrāg mėhlā 5 Sanṯ janhu suṇ bẖā▫īho cẖẖūtan sācẖai nā▫e Gur ke cẖaraṇ sarevṇe ṯirath har kā nā▫o   Āgai ḏargahi manī▫ah milai nithāve thā▫o ||1||

Composition of the fifth Guru in Raga Sirirag O (bhaaeeho) brethren (sant janahu) saints/seekers, (sun-i) listen – the world is caught in vices – (chhoottan-u) release from these comes, with compliance to (naaey) Naam/commands (saachai) of the Eternal.

(Sareyvney) serving at (charan) the feet, i.e. comply with directions of (gur) the guru to comply with (naau) Naam (ka) of (har-i) the Almighty is (teerath = bathing at holy place) the way to purify the self of vices.

Such a person (ma’nneeah-i) accepted (aagai) in (dargah) in Divine court and (nithaavey = without place) a hapless person (milai) finds (thaau) place, i.e. is honourably united with the Almighty.

Page 53

ਭਾਈ ਰੇ ਸਾਚੀ ਸਤਿਗੁਰ ਸੇਵ ॥ ਸਤਿਗੁਰ ਤੁਠੈ ਪਾਈਐ ਪੂਰਨ ਅਲਖ ਅਭੇਵ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re sācẖī saṯgur sev   Saṯgur ṯuṯẖai pā▫ī▫ai pūran alakẖ abẖev ||1|| rahā▫o

(Rey) o my (bhaai) brethren, (seyv-i = service) obedience of the guru is (saachi = true) fruitful.

When (satigur) true guru (tuttai) is pleased to guide we (paaeeai) find the Almighty who is (pooran) all-pervasive but (alak) unseen and (abheyv) whose mystery/reality is unknown. 1.

(Rahaau) pause and reflect on this.

ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨਿ ਦਿਤਾ ਸਚੁ ਨਾਉ ॥ ਅਨਦਿਨੁ ਸਚੁ ਸਲਾਹਣਾ ਸਚੇ ਕੇ ਗੁਣ ਗਾਉ ॥ ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਸਚੇ ਸਚਾ ਨਾਉ ॥੨॥

Saṯgur vitahu vāri▫ā jin ḏiṯā sacẖ nā▫o   An▫ḏin sacẖ salāhṇā sacẖe ke guṇ gā▫o Sacẖ kẖāṇā sacẖpainṇā sacẖe sacẖā nā▫o ||2||

I (vaariaa = am sacrifice, vittahu = to) do everything commanded by (satigur) the true guru, (Jin) who (ditaa) imparted awareness of (sachaa = true) the inevitable (naau) Naam/Divine commands.

And commanded to (andin-u) always (salaahnaa) praise (sach-u) the Eternal, so I (gaau = sing) praise (gun) virtues (key) of (sachey) the Eternal – they create love for, and motivate to obey, the Almighty.

Now for me (sach-u = truth) compliance with (sachaa) the inevitable (naau) Naam (sachey) of the Eternal is my (khaanaa = food) support/guide and (painnan = clothes) protection and glory. 2.

ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਸਫਲੁ ਮੂਰਤਿ ਗੁਰੁ ਆਪਿ ॥ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਦਿਸਈ ਆਠ ਪਹਰ ਤਿਸੁ ਜਾਪਿ ॥ ਨਦਰਿ ਕਰੇ ਤਾ ਪਾਈਐ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸਿ ॥੩॥

Sās girās na visrai safal mūraṯ gur āp   Gur jevad avar na ḏis▫ī āṯẖ pahar ṯis jāp   Naḏar kare ṯā pā▫ī▫ai sacẖ nām guṇṯās ||3||

(Guru) the guru’ (aap-i = self) person is (moorat-i = form) embodiment of (saphal-u) success – he has found (Sukhmani Sahib says: Satipurakh jij jaaniaa, satigur tis ka naau – the true guru is one who has found the Supreme Being – SGGS p 286); his example and should not (visrai) be forgotten, but remembered with (saas-i) every breath and (giraas-i) with every morsel of food, i.e. his teachings and example should be followed all the time.

None (disaee = is seen) is (jeyvadd-u) as great as (gur) the guru, (jaa-i) remember (tis-u = that) the guru (aatth = eight x pahar = three hours) round the clock, i.e. in every activity.

When the Almighty (karey) bestows (nadar-i) grace (ta) then awareness of (sach-u = true) the inevitable Naam/commands of the Almighty (guntaas-i) treasure of virtues (paaeeai) is obtained – from the guru. 3.

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਸੇਈ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਗੁਰ ਸਰਣਾਗਤੀ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥੪॥੩੦॥੧੦੦॥

Gur parmesar ek hai sabẖ mėh rahi▫ā samā▫eJin ka▫o pūrab likẖi▫ā se▫ī nām ḏẖi▫ā▫e   Nānak gur sarṇāgaṯī marai na āvai jā▫e ||4||30||100||

There is only (eyl-u) One (gur) greatest (parmeysar-u) Supreme Master who (rahiaa samaaey) is present (mah) in (sabh) all.

But only one (Jin kau) in whose destiny it is (likhia) written (poorab-i = from before) at the source, i.e. who is motivated from within, (seyee) only that person (dhiaaey = pays attention to/obeys Naam.)

I have placed myself (sarnaagti = in sanctuary) in care and obedience of (gur) the great Almighty who does not (marai = die) subject to temptations and does not (aavai) come and (jaaey) go, does not incarnate in any form, says fifth Nanak. 4. 30. 100.