SGGS pp 42-44, Sirirag M: 5; 1-5

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੧ ॥ ਕਿਆ ਤੂ ਰਤਾ ਦੇਖਿ ਕੈ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੀਗਾਰ ॥ ਰਸ ਭੋਗਹਿ ਖੁਸੀਆ ਕਰਹਿ ਮਾਣਹਿ ਰੰਗ ਅਪਾਰ ॥  Sirīrāg mėhlā 5 gẖar 1. Ki▫ā ṯū raṯā ḏekẖ kai puṯar kalṯar sīgār   Ras bẖogėh kẖusī▫ā karahi māṇėh rang apār

 

Composition of the fifth guru in Raga Siriraag to be sung in the first clef (beat). O human being, (kiaa) why are (too) you (rataa = imbued) attached to (putr = sons, klaatr = spouse) the family members (deykh-i kai) seeing them as (seegaar) adornments.

You (bhogah-i) enjoy (ras) foods and drinks, (karah-i = make, khuseeaa = joy) make merry (maanah-i) enjoy (apaar) infinite (rang) pleasures.

 

ਬਹੁਤੁ ਕਰਹਿ ਫੁਰਮਾਇਸੀ ਵਰਤਹਿ ਹੋਇ ਅਫਾਰ ॥ ਕਰਤਾ ਚਿਤਿ ਨ ਆਵਈ ਮਨਮੁਖ ਅੰਧ ਗਵਾਰ ॥੧॥

Bahuṯ karahi furmā▫isī varṯėh ho▫e afār   Karṯā cẖiṯ na āvī manmukẖ anḏẖ gavār ||1||

 

You (vartah) act (hoey = being, aphaar = bloat) inflated by pride and (karah-i) enforce (bahut-u) numerous (phurmaaisi) orders, to show authority.

So (andh = blinded) being blinded with authority you (gavaar) lose sense and (manmukh) act by self-will; (karta) the Creator – who gave you all this – does not (aavaee) come to your (chit) mind. 1.

 

ਮੇਰੇ ਮਨ ਸੁਖਦਾਤਾ ਹਰਿ ਸੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man sukẖ▫ḏāṯa har so▫e   Gur parsādī pā▫ī▫ai karam parāpaṯ ho▫e ||1|| rahā▫o

 

O (meyrey) my (man) mind, (har-i) God is (soey = that one) the only source of (sukh) peace and comfort. God is found (parsaadi) with the guru’s grace/guidance and the guru (hoey) is (praapat-i) found (karam-i) by Divine grace – based on good deeds. 1.

(Rahaau) dwell on this and reflect.

 

ਕਪੜਿ ਭੋਗਿ ਲਪਟਾਇਆ ਸੁਇਨਾ ਰੁਪਾ ਖਾਕੁ ॥ ਹੈਵਰ ਗੈਵਰ ਬਹੁ ਰੰਗੇ ਕੀਏ ਰਥ ਅਥਾਕ ॥

Kapaṛ bẖog laptā▫i▫ā su▫inā rupā kẖāk   Haivar gaivar baho range kī▫e rath athāk

 

You are (lapttaaiaa = cling) attached (kaparr-i) to good clothes, (bhog-i) to food and drinks, (suina = gold, rupa = silver) wealth but all these are (khaak = dust) perishable.

Similarly you (keeay) gather (athaak) indefatigable (haivar) quality horses and (gaivar) quality elephants of (bah-u) many (rangey) types, and (rath) chariots.

 

ਕਿਸ ਹੀ ਚਿਤਿ ਨ ਪਾਵਹੀ ਬਿਸਰਿਆ ਸਭ ਸਾਕ ॥ ਸਿਰਜਣਹਾਰਿ ਭੁਲਾਇਆ ਵਿਣੁ ਨਾਵੈ ਨਾਪਾਕ ॥੨॥

Kis hī cẖiṯ na pāvhī bisri▫ā sabẖ sāk Sirjaṇhār bẖulā▫i▫ā viṇ nāvai nāpāk ||2||

 

You become so proud that you do not (paavahi) bring (chit-i) in mind, i.e. do not care for anyone, and (sabh) all (ssak) relationships (bisriaa) are forgotten.

(Sirjanhaar-i) the Creator has (bhulaaiaa) caused you to forget Naam, and (vin-u) without (naavai) Naam one becomes (naapaak) desecrated, i.e. acts by vices. 2.

 

ਲੈਦਾ ਬਦ ਦੁਆਇ ਤੂੰ ਮਾਇਆ ਕਰਹਿ ਇਕਤ ॥ ਜਿਸ ਨੋ ਤੂੰ ਪਤੀਆਇਦਾ ਸੋ ਸਣੁ ਤੁਝੈ ਅਨਿਤ ॥

Laiḏā baḏ ḏu▫ā▫e ṯūʼn mā▫i▫ā karahi ikaṯ   Jis no ṯūʼn paṯī▫ā▫iḏā so saṇ ṯujẖai aniṯ

 

(Too) you (laida) get (bad = negative, duaaey = prayer) curses of people for (karah-i = make, ikat = amass) amassing (maaiaa) wealth by unfair means.

But those (no) for (pateeaaida) pleasing (jis) whom you do all this are (anit = impermanent) perishable (sav-u) along-with (tujh) you, i.e. you and they will die leaving all these behind.

 

ਅਹੰਕਾਰੁ ਕਰਹਿ ਅਹੰਕਾਰੀਆ ਵਿਆਪਿਆ ਮਨ ਕੀ ਮਤਿ ॥ ਤਿਨਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ਨਾ ਤਿਸੁ ਜਾਤਿ ਨ ਪਤਿ ॥੩॥

Ahaʼnkār karahi ahaʼnkārī▫ā vi▫āpi▫ā man kī maṯ   Ŧin parabẖ āp bẖulā▫i▫ā nā ṯis jāṯ na paṯ ||3||

 

(Ahankaareeaa) proud people (karah-i = show, ahankaar-u = vanity) display arrogance (viaapiaa) afflicted by acting under (mat-i = sense, ki = of, man = mind) by self-will

This is the state of (tin-i) of those whom (prabh-i) the Almighty (aap-i) IT-self (bhulaaiaa) forgets; and one without Divine grace has neither (jaat-i) high caste nor (pat-i/paat-i) lineage in Divine court, i.e. all status ends with death. 3.

 

ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਮਿਲਾਇਆ ਇਕੋ ਸਜਣੁ ਸੋਇ ॥ ਹਰਿ ਜਨ ਕਾ ਰਾਖਾ ਏਕੁ ਹੈ ਕਿਆ ਮਾਣਸ ਹਉਮੈ ਰੋਇ ॥

Saṯgur purakẖ milā▫i▫ā iko sajaṇ so▫e   Har jan kā rākẖā ek hai ki▫ā māṇas ha▫umai ro▫e

 

(Purakh-i) the great (satigur-i) true guru (milaaiaa) enables to unite with (soey) the One Almighty, who is (ik-o) sole (sajan-u) companion here and in the hereafter.

(Jan = servants) the seekers have only (eyk-u) the One Almighty as (raakha) protector; (maanas) the human being has (kiaa = what?) no capability; one (haumai = ego) acting by self-will fails and (roey) wails.

 

ਜੋ ਹਰਿ ਜਨ ਭਾਵੈ ਸੋ ਕਰੇ ਦਰਿ ਫੇਰੁ ਨ ਪਾਵੈ ਕੋਇ ॥ ਨਾਨਕ ਰਤਾ ਰੰਗਿ ਹਰਿ ਸਭ ਜਗ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥੪॥੧॥ ੭੧॥

Jo har jan bẖāvai so kare ḏar fer na pāvai ko▫e   Nānak raṯā rang har sabẖ jag mėh cẖānaṇ ho▫e ||4||1||71||

 

The Almighty does (so) that (Jo) which (bhaavai) suits (jan-u) devotee of (har-i) the Almighty; (na koey) no one (pheyr-i paavai) turns the devotee back from (dar-i) Divine court.

One (rataa) imbued (rang-i) with love of (har-i) the Almighty is (chaanan-u) light-house (mah-i) in (sabh) the whole (jag) world, i.e. guides others, says fifth Nanak. 4. 1. 71.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਮਨਿ ਬਿਲਾਸੁ ਬਹੁ ਰੰਗੁ ਘਣਾ ਦ੍ਰਿਸਟਿ ਭੂਲਿ ਖੁਸੀਆ ॥ ਛਤ੍ਰਧਾਰ ਬਾਦਿਸਾਹੀਆ ਵਿਚਿ ਸਹਸੇ ਪਰੀਆ ॥੧॥

Sirīrāg mėhlā 5 Man bilās baho rang gẖaṇā ḏarisat bẖūl kẖusī▫ā   Cẖẖaṯarḏẖār bāḏisāhī▫ā vicẖ sahse parī▫ā ||1||

 

Composition of the fifth guru in Raga Siriraag (Bah-u ghanaa) abundant (rang-u) joy, (bilaas) happiness (man-i) of mind (dristt-i) sight of which (bhool-i) causes to forget Naam/commands of the Almighty

Then even (baad-isaaheeaa) kingdoms with (chhatrdhaar) crown on head cause one to (pareeaa = put) placed (vich-i) in (sahsey) anxiety. 1.

 

ਭਾਈ ਰੇ ਸੁਖੁ ਸਾਧਸੰਗਿ ਪਾਇਆ ॥ ਲਿਖਿਆ ਲੇਖੁ ਤਿਨਿ ਪੁਰਖਿ ਬਿਧਾਤੈ ਦੁਖੁ ਸਹਸਾ ਮਿਟਿ ਗਇਆ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re sukẖ sāḏẖsang pā▫i▫ā   Likẖi▫ā lekẖ ṯin purakẖ biḏẖāṯai ḏukẖ sahsā mit ga▫i▫ā ||1|| rahā▫o

 

(Rey) o (bhaai) brethren, (sukh-u) comfort/ happiness is obtained by those who join (saadhsang-i) by the holy congregation – where Naam/Divine virtues and commands are recounted and learnt to practice.

This (leykh-i) writing is (likhiaa) written (tin-i = that) by the One (purakh-i bidhaatai) Creator; and (dukh-u) distress and (sahsa) anxiety (mitt-i gaiaa = is erased) is obviated. 1.

(Rahaau) dwell on this and reflect.

 

. Those for whom the Creator ordains get it; with it their pain and anxiety go.

 

ਜੇਤੇ ਥਾਨ ਥਨੰਤਰਾ ਤੇਤੇ ਭਵਿ ਆਇਆ ॥ ਧਨ ਪਾਤੀ ਵਡ ਭੂਮੀਆ ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਪਰਿਆ ॥੨॥

Jeṯe thān bananṯarā ṯeṯe bẖav ā▫i▫ā   Ḏẖan pāṯī vad bẖūmī▫ā merī merī kar pari▫ā ||2||

 

 I (bhav-i aaiaa = have wandered) have been to (Jeytey = as many) all (thaan thanantra) the places – to seek peace.

But found that (dhan paati) rich and (vadd) big (bhoomeeaa) landlords (pariaa) are engrossed in (kar-i) saying (meyri meyri = mine and mine, i.e. flaunt their wealth). 2.

 

ਹੁਕਮੁ ਚਲਾਏ ਨਿਸੰਗ ਹੋਇ ਵਰਤੈ ਅਫਰਿਆ ॥ ਸਭੁ ਕੋ ਵਸਗਤਿ ਕਰਿ ਲਇਓਨੁ ਬਿਨੁ ਨਾਵੈ ਖਾਕੁ ਰਲਿਆ ॥੩॥

Hukam cẖalā▫e nisang ho▫e varṯai afri▫ā   Sabẖ ko vasgaṯ kar la▫i▫on bin nāvai kẖāk rali▫ā ||3||

 

One who (vartai) behaves (aphriaa = inflated) arrogantly, (chalaaey) enforces his/her (hukam-u = order) authority (hoey nisa’ng-i) without hesitation, i.e. without caring whether it is fair or not.

And (kar-i) makes (sabh-u ko) everyone (vasgat-i) under control; but (bin-u) without obeying (naavai) Naam/Divine commands s/he (raliaa = mixes) rolls (khaak-i) in dust, i.e. faces ignominy in Divine court. 3.

 

 

ਕੋਟਿ ਤੇਤੀਸ ਸੇਵਕਾ ਸਿਧ ਸਾਧਿਕ ਦਰਿ ਖਰਿਆ ॥ ਗਿਰੰਬਾਰੀ ਵਡ ਸਾਹਬੀ  ਨਾਨਕ ਸੁਪਨੁ ਥੀਆ ॥੪॥੨॥੭੨॥

Kot ṯeṯīs sevkā siḏẖ sāḏẖik ḏar kẖari▫ā   Girambārī vad sāhbī sabẖ Nānak supan thī▫ā ||4||2||72||

 

 

If s/he has (teytees) the thirty three (kott-i) crore – gods of Hindu mythology – as (seyvka) as servants and (sidh) accomplished saints and (saadhik) seekers (khariaa) standing (dar-i) on the gate, I .e available on call

Has (girambaari) large wealth and (vadd) great (sahibi) authority, all these (theeaa) become (supan-u) a dream on death, says fifth Nanak. 4. 2. 72.

 

Page 43

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਭਲਕੇ ਉਠਿ ਪਪੋਲੀਐ ਵਿਣੁ ਬੁਝੇ ਮੁਗਧ ਅਜਾਣਿ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਇਓ ਛੁਟੈਗੀ ਬੇਬਾਣਿ ॥ ਸਤਿਗੁਰ ਸੇਤੀ ਚਿਤੁ ਲਾਇ ਸਦਾ ਸਦਾ ਰੰਗੁ ਮਾਣਿ ॥ ੧॥

Sirīrāg mėhlā 5 Bẖalke uṯẖ papolī▫ai viṇ bujẖe mugaḏẖ ajāṇ   So parabẖ cẖiṯ na ā▫i▫o cẖẖutaigī bebāṇ   Saṯgur seṯī cẖiṯ lā▫e saḏā saḏā rang māṇ ||1||

 

 Composition of the fifth guru in Raga Siriraag we (utth-i) get up and (papoleeai) read the scriptures

(bhalkey) every day, but remain (mugadh) uninformed and (ajaan-i) ignorant of the teachings (bin-u) without (bujhey) understanding the purpose of life.

(Prabh-u) the Almighty (so = that) who created him/her does not (aaio) come (chit-i) to mind and (chhuttaigi) shall remain (beybaan-i) in wilderness – suffer in cycles of births and deaths.

O human being, (laaey = put, chit-u = mind) pay attention (sio) to instructions of (satigur) the true guru; and (sadaa sadaa) forever (maan-i) enjoy (rang-u) love of, i.e. attain union with the Creator and be free of births and deaths. 1.

 

Note: The next verse uses the concept of ਰੈਣਿ (Rain meaning night) as a metaphor for life because life is transitory. It is like halt of a traveller for the night.

 

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥

Parāṇī ṯūʼn ā▫i▫ā lāhā laiṇ   Lagā kiṯ kẖufkaṛe sabẖ mukḏī cẖalī raiṇ||1|| rahā▫o

 

O (praani) mortal, (too) you (aaiaa) came (lain-i) to take (laahaa) profit from human birth. In (kit-u) what (kufakrrey) fruitless pursuits are you (lagaa) engaged; – make use of the opportunity of human birth to obey Divine commands and escape rebirth – in fruitless pursuits; your (sabh-u) total (rain-i = night) (life) is (mukdi chali = ending) is being wasted like that. 1.

(Rahaau) dwell on this and reflect.

 

ਕੁਦਮ ਕਰੇ ਪਸੁ ਪੰਖੀਆ ਦਿਸੈ ਨਾਹੀ ਕਾਲੁ ॥ ਓਤੈ ਸਾਥਿ ਮਨੁਖੁ ਹੈ ਫਾਥਾ ਮਾਇਆ ਜਾਲਿ ॥ ਮੁਕਤੇ ਸੇਈ ਭਾਲੀਅਹਿ ਜਿ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੨॥

Kuḏam kare pas pankẖī▫ā ḏisai nāhī kāl   Oṯai sāth manukẖ hai fāthā mā▫i▫ā jāl   Mukṯe se▫ī bẖālī▫ah jė sacẖā nām samāl ||2||

 

(Pas-u) animals and (pankheeaa) birds (karey = do, kudam = play) play around (disai naahi = not seen) not conscious of (kaal-u) death – but they are devoid of intellect.

(Manukh-u) the human being (phaathaa = trapped) caught in (jaal-i) in the web of (maaiaa) temptations of the world-play is in (otai) their (saath-i) company = makes merry unmindful of death – despite having intellect.

Only (seyee) they are (bhaaleeah-i) found (muktey) free of influence of temptations, (j-i) who (samaal-i = take care) are mindful of (sachaa = true) the inevitable (naam-u) Divine commands. 2.

 

ਜੋ ਘਰੁ ਛਡਿ ਗਵਾਵਣਾ ਸੋ ਲਗਾ ਮਨ ਮਾਹਿ ॥ ਜਿਥੈ ਜਾਇ ਤੁਧੁ ਵਰਤਣਾ ਤਿਸ ਕੀ ਚਿੰਤਾ ਨਾਹਿ ॥ ਫਾਥੇ ਸੇਈ ਨਿਕਲੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੩॥

Jo gẖar cẖẖad gavāvṇā so lagā man māhi   Jithai jā▫e ṯuḏẖ varṯaṇā ṯis kī cẖinṯā nāhi   Fāthe se▫ī nikle jė gur kī pairī pāhi ||3||

 

O human being, you (lagaa = engaged) keep thinking of (maah-i) in (man) the mind about (har-u) the house, i.e. belongings and relations in this world, (Jo) which one has (chhadd-i) forsake and (gavaavna = lose) leave behind on death.

But give no (chinta) thought of the hereafter (jithai) where you have to (jaaey) go and (vartanaa) deal, i.e. be answerable for the deeds.

Only (seyee) they (nikley) escape (phaathey) noose of Divine justice (j-i) who (paah-i) place themselves at (pairi) feet of, i.e. obey instructions of, the guru – to comply with Naam/Divine commands. 3.

 

ਕੋਈ ਰਖਿ ਨ ਸਕਈ ਦੂਜਾ ਕੋ ਨ ਦਿਖਾਇ ॥ ਚਾਰੇ ਕੁੰਡਾ ਭਾਲਿ ਕੈ ਆਇ ਪਇਆ ਸਰਣਾਇ ॥ ਨਾਨਕ ਸਚੈ ਪਾਤਿਸਾਹਿ ਡੁਬਦਾ ਲਇਆ ਕਢਾਇ ॥੪॥੩॥ ੭੩॥

Ko▫ī rakẖ na sak▫ī ḏūjā ko na ḏikẖā▫e   Cẖāre kundā bẖāl kai ā▫e pa▫i▫ā sarṇā▫e   Nānak sacẖai pāṯisāh dubḏā la▫i▫ā kadẖā▫e ||4||3||73||

 

The guru teaches that (koi na = not any) no one else (sakaee) can (rakh-i) save from temptations and does not (dikaaey) show (dooja) another, i.e. teaches to rely only on the Almighty.

I have experienced this, I (bhaal-i kai) having searched in (chaarey) all (kunddaa) directions, i.e. tried all other means, I (aaey) came and (paiaa) placed myself in (srnaaey = sanctuary) care and obedience to the Almighty.

(Sachai) the Eternal (paatsaah-i) Supreme Master (laiaa kaddhaaey) took me out from (ddubda) drowning, i.e. succumbing to temptations, says fifth Nanak. 4. 3. 73.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਘੜੀ ਮੁਹਤ ਕਾ ਪਾਹੁਣਾ ਕਾਜ ਸਵਾਰਣਹਾਰੁ ॥ ਮਾਇਆ ਕਾਮਿ ਵਿਆਪਿਆ ਸਮਝੈ ਨਾਹੀ ਗਾਵਾਰੁ ॥ ਉਠਿ ਚਲਿਆ ਪਛੁਤਾਇਆ ਪਰਿਆ ਵਸਿ ਜੰਦਾਰ ॥੧॥

Sirīrāg mėhlā 5 Gẖaṛī muhaṯ kā pāhuṇā kāj savāraṇhār   Mā▫i▫ā kām vi▫āpi▫ā samjẖai nāhī gāvār   Uṯẖcẖali▫ā pacẖẖuṯā▫i▫ā pari▫ā vas janḏār ||1||

 

Composition of the fifth guru in Raga Siriraag The creature is (paahuna) a guest for (gharry muhat) a limited time – the life-span, (svaaranhaar-u) engages in accomplishing many (kaaj) aspirations, i.e. gets attached to the world-play.

S/he is (viaapaa) afflicted by (kaam-i) by desires for (maaiaa) money; (gaavaar-u) the mindless person does not (samjhai) understand – that life may end any time, and s/he needs to obey Naam to attain union with the Almighty and not be reborn.

But when (utth-i chaliaa) departs and (pariaa) comes (vas-i = under control) taken in custody by (jandaar) the merciless Divine justice – which does not allow an earning soul to unite with the Almighty and puts it in cycles of births and deaths. 1.

 

ਅੰਧੇ ਤੂੰ ਬੈਠਾ ਕੰਧੀ ਪਾਹਿ ॥ ਜੇ ਹੋਵੀ ਪੂਰਬਿ ਲਿਖਿਆ ਤਾ ਗੁਰ ਕਾ ਬਚਨੁ ਕਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Anḏẖe ṯūʼn baiṯẖā kanḏẖī pāhi   Je hovī pūrab likẖi▫ā ṯā gur kā bacẖan kamāhi ||1|| rahā▫o

 

O human being, you (andhey = blind) are blinded by attachment to the world play and do not realise that (too) you are (baittha) sitting (paah-i) near (kandhi) the river-bank which keeps eroding, i.e. death may come any time.

(Jey) if it (hovi) be (likhiaa) written in your nature (poorab-i) from the past – based on experiences, then you will (kmaah-i) comply with (bachan = word) directions of the guru – to comply with Naam. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse uses the metaphor of a crop for life. A plant is first green, then develops soft kernels and finally is ready for reaping. Depending on how the farmer decides the plants may be cut at any time or they may be destroyed by other causes. Similarly the mortals may die at any stage not necessarily after getting old.

 

ਹਰੀ ਨਾਹੀ ਨਹ ਡਡੁਰੀ ਪਕੀ ਵਢਣਹਾਰ ॥ ਲੈ ਲੈ ਦਾਤ ਪਹੁਤਿਆ ਲਾਵੇ ਕਰਿ ਤਈਆਰੁ ॥ ਜਾ ਹੋਆ ਹੁਕਮੁ ਕਿਰਸਾਣ ਦਾ ਤਾ ਲੁਣਿ ਮਿਣਿਆ ਖੇਤਾਰੁ ॥ ੨॥

Harī nāhī nah dadurī pakī vadẖaṇhār   Lai lai ḏāṯ pahuṯi▫ā lāve kar ṯa▫ī▫ār   Jā ho▫ā hukam kirsāṇ ḏā ṯā luṇ miṇi▫ā kẖeṯār ||2||

 

A crop is (vaddhanhaar) fit for reaping neither (hari = green) in infancy nor (ddadduri) when half-ripe; only when (paki) ripe, – however, a creature may die as a child, in middle age or old age.

The Creator (kar-i) has (laavey = cutters/reapers) the agents of death (lai lai = taking) equipped with (daatey = sickles) with Divine given authority (taeeaar-u) ready.

(Ja) when (Hukam-u) order (da) of (kirsaan = farmer) the Almighty (hoaa) is given (miniaa = counted) with completion of the allotted life-span, (kheytaar-u) the crop (lun-i) is cut, i.e. life ends. 2.

 

ਪਹਿਲਾ ਪਹਰੁ ਧੰਧੈ ਗਇਆ ਦੂਜੈ ਭਰਿ ਸੋਇਆ ॥ ਤੀਜੈ ਝਾਖ ਝਖਾਇਆ ਚਉਥੈ ਭੋਰੁ ਭਇਆ ॥ ਕਦ ਹੀ ਚਿਤਿ ਨ ਆਇਓ ਜਿਨਿ ਜੀਉ ਪਿੰਡੁ ਦੀਆ ॥੩॥

Pahilā pahar ḏẖanḏẖai ga▫i▫ā ḏūjai bẖar so▫i▫ā   Ŧījai jẖākẖ jẖakẖā▫i▫ā cẖa▫uthai bẖor bẖa▫i▫ā  Kaḏ hī cẖiṯ na ā▫i▫o jin jī▫o pind ḏī▫ā ||3||

 

The human being spends (pahilaa = first, pahar-u = part) childhood (dhandhai) in pursuit of food and pal (doojai) the second (bhar-i = in deep, soiaa = sleeping) lost in pleasures/ fulfilment of desires.

(Teejai) in the third (jhaakh jhakhaaiaa = working for others) looking after the family; (chuthai) in the fourth (bhor-u) day-break (bhaiaa) comes/hair become white, i.e. old age comes when one cannot a do anything/is unable to comply with Divine commands.

But the Creator (jin-i) who (deeaa) gave (jeeo) the soul and (pindd-u) body, (kad hi na) never (aaio) came (chit-i) in mind, i.e. not obeyed commands given by the Creator. 3.

 

ਸਾਧਸੰਗਤਿ ਕਉ ਵਾਰਿਆ ਜੀਉ ਕੀਆ ਕੁਰਬਾਣੁ ॥ ਜਿਸ ਤੇ ਸੋਝੀ ਮਨਿ ਪਈ ਮਿਲਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਨਾਨਕ ਡਿਠਾ ਸਦਾ ਨਾਲਿ ਹਰਿ ਅੰਤਰਜਾਮੀ ਜਾਣੁ ॥੪॥ ੪॥੭੪॥

Sāḏẖsangaṯ ka▫o vāri▫ā jī▫o kī▫ā kurbāṇ Jis ṯe sojẖī man pa▫ī mili▫ā purakẖ sujāṇ   Nānak diṯẖā saḏā nāl har anṯarjāmī jāṇ ||4||4||74||

 

I (vaariaa = am sacrifice, kau = to) adore and (keeaa = make, kurbaan-u = sacrifice) submit myself to (Saadhsangat-i) company/guidance of the guru.

(Tey) from (jis) whom (sojhi) awareness (man-i) by the mind/of inner-self/ (paee = put) is obtained and (purakh-u) the all-pervasive (sujaan-u) Omniscient Almighty (milaa) is found.

Then one (sadaa) ever (dditthaa) sees (antarjaami) the Almighty knower of mind (naal-i = with) present with the self, says fifth Nanak. 4. 4. 74.

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਸਭੇ ਗਲਾ ਵਿਸਰਨੁ ਇਕੋ ਵਿਸਰਿ ਨ ਜਾਉ ॥ ਧੰਧਾ ਸਭੁ ਜਲਾਇ ਕੈ ਗੁਰਿ ਨਾਮੁ ਦੀਆ ਸਚੁ ਸੁਆਉ ॥

Sirīrāg mėhlā 5 Sabẖe galā visran iko visar na jā▫o   Ḏẖanḏẖā sabẖ jalā▫e kai gur nām ḏī▫ā sacẖsu▫ā▫o

 

Composition of the fifth Guru in raga Siriraag Having tried all methods, I approached the true guru who told me (sabhey) all other (gala) things/actions (visran-u) may be forgotten, but (iko) one thing should not (jaau) be (visar-i) forgotten .told me this, I (jalaaey kai = burnt) ended other (dhandhaa) pursuits and submitted to the guru’s care; (gur-i) the guru (deeaa = gave) imparted awareness of Naam/Divine commands to comply, and said this is (sach-u) the true (suaau) purpose of human birth.

 

ਆਸਾ ਸਭੇ ਲਾਹਿ ਕੈ ਇਕਾ ਆਸ ਕਮਾਉ ॥ ਜਿਨੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਿਨ ਅਗੈ ਮਿਲਿਆ ਥਾਉ ॥੧॥

Āsā sabẖe lāhi kai ikā ās kamā▫o   Jinī saṯgur sevi▫ā ṯin agai mili▫ā thā▫o ||1||

 

He taught to (laahi = remove) give up (sabhey) all (aasaa) expectations from others and (kamaau) work for (ika) one (aas) wish – to find the Almighty.

(Jini) those who (seyviaa = serve) obey (satigur-u) the true guru, (tin) they (miliaa) find (thaau) place (agai = ahead, i.e. attain union with the Almighty). 1.

 

ਮਨ ਮੇਰੇ ਕਰਤੇ ਨੋ ਸਾਲਾਹਿ ॥ ਸਭੇ ਛਡਿ ਸਿਆਣਪਾ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Man mere karṯe no sālāhi   Sabẖe cẖẖad si▫āṇpā gur kī pairī pāhi ||1|| rahā▫o

 

(Meyrey) my (man) mind (saalaah-i = praise) acknowledge and obey (kartey no) the Creator.

(Chhadd-i) give up (sabhey) all (siaanpa) wisdom and (paah-i) place yourself (pairi) at feet/act under guidance (ki) of the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਦੁਖ ਭੁਖ ਨਹ ਵਿਆਪਈ ਜੇ ਸੁਖਦਾਤਾ ਮਨਿ ਹੋਇ ॥ ਕਿਤ ਹੀ ਕੰਮਿ ਨ ਛਿਜੀਐ ਜਾ ਹਿਰਦੈ ਸਚਾ ਸੋਇ ॥

Ḏukẖ bẖukẖ nah vi▫āpa▫ī je sukẖ▫ḏāṯa man ho▫e.   Kiṯ hī kamm na cẖẖijī▫ai jā hirḏai sacẖā so▫e.

 

(Dukh-u) grief and (bhukh = hunger) craving does not (viaapaee) afflict, i.e. one is at peace, (jey) if the Almighty (sukhdaata) giver of peace (hoey) is (man-i) mind, i.e. one complies with Naam.

One does not (chhijeei = wither) fail in (kit hi) any (ka’mm-i) task (ja) when (soey = that) the One (sachaa) the Eternal is (hirdai) in mind.

 

 

ਜਿਸੁ ਤੂੰ ਰਖਹਿ ਹਥ ਦੇ ਤਿਸੁ ਮਾਰਿ ਨ ਸਕੈ ਕੋਇ ॥ ਸੁਖਦਾਤਾ ਗੁਰੁ ਸੇਵੀਐ ਸਭਿ ਅਵਗਣ ਕਢੈ ਧੋਇ ॥੨॥

Jis ṯūʼn rakẖėh hath ḏe ṯis mār na sakai ko▫e   Sukẖ▫ḏāṯa gur sevī▫ai sabẖ avgaṇ kadẖai ḏẖo▫e ||2||

 

O Almighty one (jis-u) whom you (dey) give your hand (rakhah-i) to protect, (na koey = not any) no one (sakai) can (maar-i) beat (tis-u = that) him/her, i.e. s/he does not succumb to vices.

For this the Almighty leads to the (gur-u) guru; (seyveeai = service) obedience to the guru, (sukhdaata) the giver of peace (dhoey) washed (kaddhai = removes) out (sabh-i) all (avgan) faults. 2.

 

 

ਸੇਵਾ ਮੰਗੈ ਸੇਵਕੋ ਲਾਈਆਂ ਅਪੁਨੀ ਸੇਵ ॥ ਸਾਧੂ ਸੰਗੁ ਮਸਕਤੇ ਤੂਠੈ ਪਾਵਾ ਦੇਵ ॥

Sevā mangai sevko lā▫ī▫āʼn apunī sev   Sāḏẖū sang maskaṯe ṯūṯẖai pāvā ḏev

 

(Seyvko) the servant/seeker (mangai) ask (seyva = service) to follow those whom the Almighty (laaeeaa’n) has engaged in (apuni) IT’s (seyv = service) obedience.

Because it is (tootthai) at pleasure/with grace of (deyv) the Almighty that one gets (sang-u) company of (saadhoo) the guru and (masaktey = toil) complies with his guidance.

 

ਸਭੁ ਕਿਛੁ ਵਸਗਤਿ ਸਾਹਿਬੈ ਆਪੇ ਕਰਣ ਕਰੇਵ ॥  ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰਣੈ ਮਨਸਾ ਸਭ ਪੂਰੇਵ ॥੩॥

Sabẖ kicẖẖ vasgaṯ sāhibai āpe karaṇ karev   Saṯgur kai balihārṇai mansā sabẖ pūrev ||3||

 

(Sabh-u kichh-u) everything is (vasgat-i) under control/subject to writ (sahibai) of the Master who is (aapey) IT-self (karan) the doer of (kareyv) what is done.

I (balihaarnai = am sacrifice, kai = to) adore (satugur) the true guru who (pooreyv) helps fulfil (sabh) all (mansa) aspirations – and find God. 3.

 

 

 

Page 44

 

ਇਕੋ ਦਿਸੈ ਸਜਣੋ ਇਕੋ ਭਾਈ ਮੀਤੁ ॥ ਇਕਸੈ ਦੀ ਸਾਮਗਰੀ ਇਕਸੈ ਦੀ ਹੈ ਰੀਤਿ ॥

Iko ḏisai sajṇo iko bẖā▫ī mīṯ   Iksai ḏī sāmagrī iksai ḏī hai rīṯ

 

There is only (iko) one permanent (sajno) companion, (bhaai = brother) relative and (meet-u) friend, i.e. God alone can help here and in the hereafter.

(Saamagri = things) all creation is (ki = of) created by (iksai) the One Creator and it functions by (reet-i) rules/laws made by the One Almighty.

 

ਇਕਸ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਤਾ ਹੋਆ ਨਿਹਚਲੁ ਚੀਤੁ ॥ ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਟੇਕ ਨਾਨਕ ਸਚੁ ਕੀਤੁ ॥੪॥੫॥੭੫॥

Ikas si▫o man māni▫ā ṯā ho▫ā nihcẖal cẖīṯ   Sacẖ kẖāṇā sacẖ painṇā tek Nānak sacẖ kīṯ ||4||5||75||

 

When one’s (man-u) mind (maaniaa) is agreeable (siau) with commands of (ikas-u) the One Almighty (ta) then (cheet-u) the mind (hoaa) becomes (nihchal-u = unshakable) steady, i.e. remains focussed on the Almighty within.

Then (sach-u = truth) Naam is his/her (khaana) food and Naam (painanaa) attire, i.e. s/he remains satisfied within and protected from vices, s/he (keet-u) makes (sach-u) Naam (tteyk = support) the mainstay for life, says fifth Nanak. 4. 5. 75.