ਮੇਰੇ ਮਨ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਮੁ ਸਹਾਈ ਸਦਾ ਸੰਗਿ ਆਗੈ ਲਏ ਛਡਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man har har nām ḏẖi▫ā▫e   Nām sahā▫ī saḏā sang āgai la▫e cẖẖadā▫e ||1|| rahā▫o

 

(Meyrey) my (man) mind, (dhiaaey) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/Divine commands.

(Sadaa) ever keep Naam (sang-i) with you, it is (sahaaee) helpful here and (laey chhadaaey) frees (aagai) ahead, i.e. one is not targeted by Divine justice. 1.

 (Rahaau) dwell on this

 

ਦੁਨੀਆ ਕੀਆ ਵਡਿਆਈਆ ਕਵਨੈ ਆਵਹਿ ਕਾਮਿ ॥ ਮਾਇਆ ਕਾ ਰੰਗੁ ਸਭੁ ਫਿਕਾ ਜਾਤੋ ਬਿਨਸਿ ਨਿਦਾਨਿ ॥ ਜਾ ਕੈ ਹਿਰਦੈ ਹਰਿ ਵਸੈ ਸੋ ਪੂਰਾ ਪਰਧਾਨੁ ॥੨॥

Ḏunī▫ā kī▫ā vaḏi▫ā▫ī▫ā kavnai āvahi kām   Mā▫i▫ā kā rang sabẖ fikā jāṯo binas niḏān   Jā kai hirḏai har vasai so pūrā parḏẖān ||2||

 

(Vaddiaaeeaa = greatness) status of (duneeaa) the world (kavnai = what?) does not (aavah-i kaam-i) work in the hereafter.

(Rang-u = the colour) status because of (sabh-u) all (maaiaa) wealth (phika) fades; it (binas-i jaato) is destroyed (nidaan-i) in the end, i.e. on death.

One in (ja kai) whose (hirdai) mind the Almighty (vasai) abides, i.e. one who obeys Naam, (so) that person is becomes (poora) accomplished and (pardhaan-u = chief) of exalted status here and in the hereafter. 2.

 

ਸਾਧੂ ਕੀ ਹੋਹੁ ਰੇਣੁਕਾ ਅਪਣਾ ਆਪੁ ਤਿਆਗਿ ॥ ਉਪਾਵ ਸਿਆਣਪ ਸਗਲ ਛਡਿ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਤਿਸਹਿ ਪਰਾਪਤਿ ਰਤਨੁ ਹੋਇ ਜਿਸੁ ਮਸਤਕਿ ਹੋਵੈ ਭਾਗੁ ॥੩॥

Sāḏẖū kī hohu reṇukā apṇā āp ṯi▫āg   Upāv si▫āṇap sagal cẖẖad gur kī cẖarṇī lāg   Ŧisėh parāpaṯ raṯan ho▫e jis masṯak hovai bẖāg ||3||

 

O human being, (tiaag-u) give up (aapna = own) your (aap-u = self) self-importance and (hoh-u) be (reynuka) dust of the feet, i.e. submit to directions of, (saadhoo) the guru. (Chhadd-i) leave (sagal) all (upaav) measures and (siaanap = wisdom) machinations and (laag-u) touch (charni) feet, i.e. obey instructions, (ki) of (gur) the guru – to obey Naam.

(Ratan-u = jewel) the wealth of awareness of Naam (hoey) is (praapat-i) received by (tisah-i) that person on (jis-u) whose (mastak-i) forehead (bhaag-u) good fortune is written, i.e. awareness of Naam from the guru is received by Divine grace. 3.

 

ਤਿਸੈ ਪਰਾਪਤਿ ਭਾਈਹੋ ਜਿਸੁ ਦੇਵੈ ਪ੍ਰਭੁ ਆਪਿ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸੁ ਬਿਨਸੈ ਹਉਮੈ ਤਾਪੁ ॥ ਨਾਨਕ ਕਉ ਗੁਰੁ ਭੇਟਿਆ ਬਿਨਸੇ ਸਗਲ ਸੰਤਾਪ ॥੪॥੮॥੭੮॥

Ŧisai parāpaṯ bẖā▫īho jis ḏevai parabẖ āp   Saṯgur kī sevā so kare jis binsai ha▫umai ṯāp   Nānak ka▫o gur bẖeti▫ā binse sagal sanṯāp ||4||8||78||

 

Awareness of Naam (prapat-i) is received (tisai) by that person (jis-u) whom (prabh-u) the Almighty (aap-i) IT-self (deyvai) gives – by leading to the guru.

(So) that person (karai = does, seyva = service) follows the guru (jis-u) whose (taap-u) disease of (haumai = ego) acting by self-will (binsai = is destroyed) ends, i.e. gives up idea of self-importance.

(Sagal) all (santaap) ailments/vices (binsey = destroyed) end of one (kau) by whom guru (bheyttiaa) is found and followed, say fifth Nanak. 4. 8. 78.

 

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Note: This Shabad asks the mortals to have full faith and look only to one God. God knows what needs to be done and does it or enables it to be done.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਇਕੁ ਪਛਾਣੂ ਜੀਅ ਕਾ ਇਕੋ ਰਖਣਹਾਰੁ ॥ ਇਕਸ ਕਾ ਮਨਿ ਆਸਰਾ ਇਕੋ ਪ੍ਰਾਣ ਅਧਾਰੁ ॥ ਤਿਸੁ ਸਰਣਾਈ ਸਦਾ ਸੁਖੁ ਪਾਰਬ੍ਰਹਮੁ ਕਰਤਾਰੁ ॥ ੧॥

Sirīrāg mėhlā 5 Ik pacẖẖāṇū jī▫a kā iko rakẖaṇhār Ikas kā man āsrā iko parāṇ aḏẖār   Ŧis sarṇā▫ī saḏā sukẖ pārbarahm karṯār ||1||

 

Composition of the fifth Guru in Raga Siriraag. There is (ik-u) one (pachhaanoo) knower (ka) of (jeea) the mind, i.e. the Almighty knows the state/yearning of the mind and (rakhanhhar) takes care.

There is (iko) only one (adhaar-u) mainstay of (praan) life, and the mind should have (aasra) reliance only of the One Almighty, i.e. take Divine virtues and commands as guide for life.

One who places the self (sarnaaee) in care and obedience of (tis-u = that) the (paarbrahm-u) Supreme Being, our (kartaar-u) Creator, that person has no anxiety and is (sadaa) ever at (sukh-u) peace. 1.

 

ਮਨ ਮੇਰੇ ਸਗਲ ਉਪਾਵ ਤਿਆਗੁ ॥ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿ ਨਿਤ ਇਕਸੁ ਕੀ ਲਿਵ ਲਾਗੁ ॥੧॥ ਰਹਾਉ ॥

Man mere sagal upāv ṯi▫āg   Gur pūrā ārāḏẖ niṯ ikas kī liv lāg ||1|| rahā▫o

 

O (meyrey) my (man) mind (tiaag-u) give up (sagal) all other (upaav) methods.

(Nit) ever (aaraadh-i) invoke/obey (poora) the perfect guru’s guidance (laag-u) to fix (liv) attention to Naam/commands of (ikas-u) the One Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਇਕੋ ਭਾਈ ਮਿਤੁ ਇਕੁ ਇਕੋ ਮਾਤ ਪਿਤਾ ॥ ਇਕਸ ਕੀ ਮਨਿ ਟੇਕ ਹੈ ਜਿਨਿ ਜੀਉ ਪਿੰਡੁ ਦਿਤਾ ॥ ਸੋ ਪ੍ਰਭੁ ਮਨਹੁ ਨ ਵਿਸਰੈ ਜਿਨਿ ਸਭੁ ਕਿਛੁ ਵਸਿ ਕੀਤਾ ॥੨॥

Iko bẖā▫ī miṯ ik iko māṯ piṯā   Ikas kī man tek hai jin jī▫o pind ḏiṯā   So parabẖ manhu na visrai jin sabẖkicẖẖ vas kīṯā ||2||

 

One relies on support of the relatives who are perishable; (Iko) the One Almighty is (bhaaee = brother) siblings, (mit-u) friend, (maat) mother and (pitaa) father, i.e. all in one and Eternal.

(Man-i) the mind should place (tteyk) reliance on, i.e. obey, (ikas) the One Creator (jin-i) who (ditaa) gave (jeeo) the soul and (pindd-u) body.

May (so) that (prabh-u) Almighty not (veesrai) not be forgotten (manah-u) from the mind, (jin-i) who has (keeta) kept (sabh-u kichh-u) everything (vas-i) under control, i.e. we should obey the Almighty whose writ runs universally. 2.

 

ਘਰਿ ਇਕੋ ਬਾਹਰਿ ਇਕੋ ਥਾਨ ਥਨੰਤਰਿ ਆਪਿ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਜਿਨਿ ਕੀਏ ਆਠ ਪਹਰ ਤਿਸੁ ਜਾਪਿ ॥ ਇਕਸੁ ਸੇਤੀ ਰਤਿਆ ਨ ਹੋਵੀ ਸੋਗ ਸੰਤਾਪੁ ॥੩॥

Gẖar iko bāhar iko thān thananṯar āp Jī▫a janṯ sabẖ jin kī▫e āṯẖ pahar ṯis jāp   Ikas seṯī raṯi▫ā na hovī sog sanṯāp ||3||

 

(Iko) the One Almighty is present (ghar-i = in house) in body/mind as subtle and (baahar-i) outside as gross; is (aap-i) IT-self present in all (thaan) places and (thanatar-i) in everything.

(Jaap-i) remember/obey (aatth = eight, pahar = three hour periods) twentyfour hours of day and night (tis-u = that) the Creator (jin-i) who (keeay) made (sabh-i) all (jeea jant) creatures.

No (sog) sorrow or (santaap-u = ailment) suffering is (hovi) experienced when one (ratiaa) is imbued with love (seyti) of, i.e. remains obedient to, (ikas-u) the One Almighty. 3.

 

ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਇ ॥ ਗੁਰਿ ਪੂਰੈ ਪੂਰਾ ਭਇਆ ਜਪਿ ਨਾਨਕ ਸਚਾ ਸੋਇ ॥ ੪॥੯॥੭੯॥

Pārbarahm parabẖ ek hai ḏūjā nāhī ko▫e   Jī▫o pind sabẖ ṯis kā jo ṯis bẖāvai so ho▫e   Gur pūrai pūrā bẖa▫i▫ā jap Nānak sacẖā so▫e ||4||9||79||

 

There is only (eyk-u) One (paarbrahm) Supreme (prabh-u) Master, there is (naahi koey = not any) no (dooja) second.

(Jeeo) the soul and (pindd-u) body and (sabh-u) everything is (ka = of) given by (tis = that) IT; (Jo) what (bhaavai = pleases) is directed by (tis-u = that) the Almighty, (s-u) that (hoey) happens.

One (bhaiaa) is (poora) accomplished (gur-i) through/by following (poorai) the perfect guru, to (jap-i) remember and obey (sachaa) the Eternal, says fifth Nanak. 4. 9. 79.

 

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Note: The next Shabad also lays emphasis on following the guru.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਜਿਨਾ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੇ ਪੂਰੇ ਪਰਧਾਨ ॥ ਜਿਨ ਕਉ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਤਿਨ ਉਪਜੈ ਮਨਿ ਗਿਆਨੁ ॥ ਜਿਨ ਕਉ ਮਸਤਕਿ ਲਿਖਿਆ ਤਿਨ ਪਾਇਆ ਹਰਿ ਨਾਮੁ ॥੧॥

Sirīrāg mėhlā 5 Jinā saṯgur si▫o cẖiṯ lā▫i▫ā se pūre parḏẖān   Jin ka▫o āp ḏa▫i▫āl ho▫e ṯin upjai man gi▫ān   Jin ka▫o masṯak likẖi▫ā ṯin pā▫i▫ā har nām ||1||

 

Composition of the fifth Guru in Raga Siriraag. Those (jinaa) who (laaiaa) apply (chit-u) the mind (siau) to teachings of the guru to comply with Naam/Divine commands, (sey) they become (poorey) accomplished and (pardhaan = chief) exalted, i.e. overcome temptations and find the Almighty.

Those (kau) to (jin) whom the Almighty (aap-i) IT-self (hoey = is, daiaal-u = kind) bestows grace, – they find the guru and (upjai = manifests) obtain (giaan-u) awareness of Naam manifests in (tin) their (man-i) minds.

Those in (kin kau) whose (mastak-i = forehead) destiny is (likhiaa) written, (tin) they (paaiaa) find Naam of (har-i) the Almighty from the guru. 1.

 

Note: The next verse uses the expressions ਦਰਗਹ (Dargah meaning Divine court) and ਪੈਧਾ (Paidhaa meaning wearing a robe). The latter word alludes to the old practice in royal courts whereby any one to be honoured was led to the royal presence wearing a robe of honour. Gurbani uses this expression for those who successfully complete their life journey and deserve honour of union with God. The practice of offering Siropas (robes of recognition) in Gurduaras is based on this.

 

ਮਨ ਮੇਰੇ ਏਕੋ ਨਾਮੁ ਧਿਆਇ ॥ ਸਰਬ ਸੁਖਾ ਸੁਖ ਊਪਜਹਿ ਦਰਗਹ ਪੈਧਾ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere eko nām ḏẖi▫ā▫e   Sarab sukẖā sukẖ ūpjahi ḏargėh paiḏẖā jā▫e ||1|| rahā▫o

 

O (meyrey) my (man) mind, (dhiaaey) pay attention to/obey (eyko) the One Naam, i.e. only Divine commands. (Guru Nanak says Eyko naam Hukam hai, M: 1, p 71)

One who obeys Naam, (oopjah-i = manifest) experiences all (sarab) all (sukhaa) comforts, i.e. fulfilment of all wishes and (jaaey) goes to (dargah) Divine court and (paidha = wearing robe of honour) receives honour of union with the Creator. 1.

(Rahaau) dwell on this and reflect.

 

ਜਨਮ ਮਰਣ ਕਾ ਭਉ ਗਇਆ ਭਾਉ ਭਗਤਿ ਗੋਪਾਲ ॥ ਸਾਧੂ ਸੰਗਤਿ ਨਿਰਮਲਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲ ॥ ਜਨਮ ਮਰਣ ਕੀ ਮਲੁ ਕਟੀਐ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥੨॥

Janam maraṇ kā bẖa▫o ga▫i▫ā bẖā▫o bẖagaṯ gopāl   Sāḏẖū sangaṯ nirmalā āp kare parṯipāl   Janam maraṇ kī mal katī▫ai gur ḏarsan ḏekẖ nihāl ||2||

 

(Bhau) fear of being put in cycles of (janam) births and (maran) deaths (gaiaa = goes) is obviated with (bhaau) loving (bhagat-i) devotion/obedience to the Almighty (gopaal) Sustainor.

(Aap-i = self) the Almighty (karey = does, pratipaal = nurturing) takes care of one who (nirmalaa = clean) who frees the self of vices (sangat-i) in company/with guidance of (saadhoo) the guru.

(Mal-u = dirt) the vices which cause one to be put in cycles of (janam) births and (maran) deaths (katteeai = cut) are removed (deykh-i) by seeing and following (darsan = sight) the example of (gur) the guru, and one is (nihaal) happy.

 

ਥਾਨ ਥਨੰਤਰਿ ਰਵਿ ਰਹਿਆ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਸੋਇ ॥ ਸਭਨਾ ਦਾਤਾ ਏਕੁ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਤਿਸੁ ਸਰਣਾਈ ਛੁਟੀਐ ਕੀਤਾ ਲੋੜੇ ਸੁ ਹੋਇ ॥੩॥

Thān thananṯar rav rahi▫ā pārbarahm parabẖ so▫e Sabẖnā ḏāṯā ek hai ḏūjā nāhī ko▫e   Ŧis sarṇā▫ī cẖẖutī▫ai kīṯā loṛe so ho▫e ||3||

 

(Soey = that) the One (paarbrahm-u) Supreme (prabh-u) Master (rav-i rahiaa) is present at all (thaan) places and (thana’ntar-i) in everything; IT is the sole (daataa = giver) benefactor of all, there is (naahi koey = not any) no (dooja) second.

One (chutteeai) is freed of vices by placing the self (sarnaaee = sanctuary) in care and obedience of (tis-u = that) the Almighty; and then what s/he (lorrey) seeks (s-u) that happens, i.e. all aspirations are fulfilled. 3.

 

ਜਿਨ ਮਨਿ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਸੇ ਪੂਰੇ ਪਰਧਾਨ ॥ ਤਿਨ ਕੀ ਸੋਭਾ ਨਿਰਮਲੀ ਪਰਗਟੁ ਭਈ ਜਹਾਨ ॥ ਜਿਨੀ ਮੇਰਾ ਪ੍ਰਭੁ  ਧਿਆਇਆ ਨਾਨਕ ਤਿਨ ਕੁਰਬਾਨ ॥੪॥੧੦॥੮੦॥

Jin man vasi▫ā pārbarahm se pūre parḏẖān Ŧin kī sobẖā nirmalī pargat bẖa▫ī jahān   Jinī merā parabẖḏẖi▫ā▫i▫ā Nānak ṯin kurbān ||4||10||80||

 

Those (jin-i) in whose (man-i) mind (paarbrahm-u) the Supreme Being (vasiaa) abides, i.e. those who obey the Almighty, they (pardhaan = chief) attain the exalted state of freedom from temptations. Their (sobha) reputation (nirmali) of clean conduct (pargatt-u bhaee = become manifests) spreads in (jahaan) the world.

I (kurbaan = am sacrifice to) adore (tin) those (jinni) who (dhiaaiaa) pay attention to/obey (prabh-u) the Almighty Master (meyra = my) of all, says fifth Nanak. 4. 10. 80.