ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਜਿਸ ਹੀ ਕੀ ਸਿਰਕਾਰ ਹੈ ਤਿਸ ਹੀ ਕਾ ਸਭੁ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥

Sirīrāg mėhlā 3 gẖar 1. Jis hī kī sirkār hai ṯis hī kā sabẖ ko▫e   Gurmukẖ kār kamāvṇī sacẖ gẖat pargat ho▫e

 

Composition of the third Guru in Raga Siriraag to be sung to the first beat. The Almighty (hi) only (ki = of,  jis = who) whose (sirkaar) dominion the whole creation (hai) is, (sabh-u koey) everyone is subject to (tis) IT’s commands (hi) alone.

When one, (gurmukh-i) with the guru’s guidance, (kamaavnee) carries (kaar) task given by the Almighty, i.e. leads life by Divine commands, then (sach-u) the Eternal Almighty (pargatt-u hoey) manifests (ghatt-i = in body) within, i.e. one experiences peace like a law-abiding citizen does.

 

ਅੰਤਰਿ ਜਿਸ ਕੈ ਸਚੁ ਵਸੈ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਸਚਿ ਮਿਲੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥੧॥

Anṯar jis kai sacẖ vasai sacẖe sacẖī so▫e   Sacẖ mile se na vicẖẖuṛėh ṯin nij gẖar vāsā ho▫e ||1||

 

One (antar-i) within (kai = of, jis = who) whom (sach-u) the Eternal (vasai = abides) remembered, (soey) reputation of that (sachey) truthfully living person is (sachi = true) good.

Those who (miley = meet) find the Almighty (sach-i) through truthful conduct, (sey) they (hoey) get (vaasaa) abode in (nij) own (ghar-i) home, i.e. merge in the Almighty and are not (vichhurrey) separated, i.e. are not reborn.

 

ਮੇਰੇ ਰਾਮ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਤਗੁਰੁ ਸਚੁ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere rām mai har bin avar na ko▫e   Saṯgur sacẖ parabẖ nirmalā sabaḏ milāvā ho▫e ||1|| rahā▫o

 

O (raam) all-pervasive Master (meyrey = my) of all, I have (na koey = not any) no (avar-u) other source (bin-u) except (har-i = almighty) Divine commands to guide in life.

(Sach-u) the Eternal (prabh-u) Almighty (satgur-u) true guru is (nirmalaa) pristine and (milaava) union with IT (hoey) happens (sabad-i = by word) with obedience to Divine commands. 1.

(Rahaau) dwell on this and reflect. 

  

ਸਬਦਿ ਮਿਲੈ ਸੋ ਮਿਲਿ ਰਹੈ ਜਿਸ ਨਉ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਦੂਜੈ ਭਾਇ ਕੋ ਨਾ ਮਿਲੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥

Sabaḏ milai so mil rahai jis na▫o āpe la▫e milā▫e   Ḏūjai bẖā▫e ko nā milai fir fir āvai jā▫e

 

One who (milai = meets) remembers the Almighty (sabad-i = of the word) through obedience to Divine commands, (mil rahai = remains with) ever experiences God; such a person is one (jis nau) whom the Almighty (aapey = self) IT-self (laey milaaey) unites with IT-self.

(Na ko = not any) no one (milai) experiences the Almighty within by (doojai) other (bhaaey) idea – like rituals and worships – and (aavai = comes, jaaey = goes) keeps taking births and dying (phir-i phir-i) again and again.

 

ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਏਕੋ ਰਹਿਆ ਸਮਾਇ ॥ ਜਿਸ ਨਉ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਸੋ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਇ ॥੨॥

Sabẖ mėh ik varaṯḏā eko rahi▫ā samā▫e   Jis na▫o āp ḏa▫i▫āl ho▫e so gurmukẖ nām samā▫e ||2||

 

(Ik-u) the One Almighty (varatadaa) works (mah-i) in (sab) all; (eyko) the One alone (rahiaa samaaey) is present everywhere. One (nau) to whom (aap-i = self) the Almighty is (daiaal-u) kind – to lead to the guru – (so) that person (samaaey) remains absorbed/in obedience (naam-i) to Naam/Divine commands, (gurmukh-i) with the guru’s guidance. 2.

 

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ ॥

Paṛ paṛ pandiṯ joṯkī vāḏ karahi bīcẖār   Maṯ buḏẖ bẖavī na bujẖ▫ī anṯar lobẖ vikār

 

(Pandit) scholars and (jotki/jyootshi) astrologers (parr-i parr-i) keep reading scriptures and (karah-i = do, beechaar-u = reflection) think of (vaad) arguments in discussions.

Their (mat-i) thoughts and (budh-i) understanding (bhavi = wander) go astray because of (vikaar-u) the vice of ego and (lobh) greed/extorting money (antar-i = inside) in mind.

 

ਲਖ ਚਉਰਾਸੀਹ ਭਰਮਦੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਹੋਇ ਖੁਆਰੁ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੩॥

Lakẖ cẖa▫orāsīh bẖaramḏe bẖaram bẖaram ho▫e kẖu▫ār   Pūrab likẖi▫ā kamāvaṇā ko▫e na metaṇhār ||3||

 

They (bhrmadey = wander) go through birth in (churaaseeh) eighty four lakh life forms; they (hoey) are (khuaar-u) humiliated by not being accepted for union with the Creator and (bhram-i bhram-i) keep wandering/remain in cycles of births and deaths.

They (kamaavna) act according to influence of (likhiaa) what is written on their souls (poorab-i) based on past deeds/experiences; (kaoey na) none (meyttanhaar-u) can erase that writing him/herself. 3.

 

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ ਸਬਦਿ ਮਿਲਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਸੇਵਾ ਪਵੈ ਸਭ ਥਾਇ ॥

Saṯgur kī sevā gākẖ▫ṛī sir ḏījai āp gavā▫e   Sabaḏ milėh ṯā har milai sevā pavai sabẖ thā▫e

 

(Seyva = service) compliance with teachings of (satgur) the true guru is (gaakhrri) hard; one has to (gavaaey = lose) give up (aap-u = self) acting by self-will and (deejai = give/offer, sir-u = head) be ready to die/give up ego and obey.

If one (milah-i = meets) connects with God (sabad-i = of the word) through obedience of Naam/ Divine commands, (ta) then (sabh) all his/her (seyva = service) actions (pavai = put, thaaey = in place) fruitful and s/he (milai = finds) experiences presence of (har-i) the Almighty.

 

ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਤਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥੪॥

Pāras parsi▫ai pāras ho▫e joṯī joṯ samā▫e   Jin ka▫o pūrab likẖi▫ā ṯin saṯgur mili▫ā ā▫e ||4||

 

It is believed that a base metal like iron changes to gold by touching a stone called Paaras. This is used as metaphor for ignorant persons becoming aware of Naam with the guru’s guidance; one who follows the guru, his/her (joti) soul (smaaey) merges (jot-i) in the Supreme Spirit.

Only those (kau = for, jin = whom) in whose case it is so (likhiaa) written (poorab-i) from the past, i.e. who are motivated from within, (miliaa aaey = comes and meets) find (satgur-u) the true guru. 4.

 

ਮਨ ਭੁਖਾ ਭੁਖਾ ਮਤ ਕਰਹਿ ਮਤ ਕਰਹਿ ਪੂਕਾਰ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜਿਨਿ ਸਿਰੀ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥

Man bẖukẖā bẖukẖā maṯ karahi maṯ ṯū karahi pūkār   Lakẖ cẖa▫orāsīh jin sirī sabẖsai ḏe▫e aḏẖār

 

O (man = mind) human being, (mat) do not (karah-i) keep saying you are (bhukha bhukha) hungry and (mat) do not (karah-i = make, pookar = call for help) make entreaties to others.

The Creator, (jin-i) who (siri) created (chauraaseeh) eighty-four lakh forms of creatures, also (dey-i =gives, adhaar-u = sustenance) has provided the wherewithal, – but one needs to put in effort to get what is needed.

 

Message: The Almighty is present within, one needs to obey Divine commands to experience the Master.

 

ਨਿਰਭਉ ਸਦਾ ਦਇਆਲੁ ਹੈ ਸਭਨਾ ਕਰਦਾ ਸਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥੫॥੩॥੩੬॥

Nirbẖa▫o saḏā ḏa▫i▫āl hai sabẖnā karḏā sār   Nānak gurmukẖ bujẖī▫ai pā▫ī▫ai mokẖ ḏu▫ār ||5||3||36|| 

 

(Nirbhau = fearless) the Supreme Being is (sadaa) ever (daiaal-u) kind and (karda saar) takes care of (sabhna) all – one does not have to go elsewhere or use unfair means to full fill aspirations.

This is (bujheeai) is understood (gurmukh-i) with the guru’s guidance and (paaeeai) obtain (mokh) freedom from vices and entry to (duaar-u) gate/place of the Almighty for union, says third Nanak. 5. 3. 36.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥   

Sirīrāg mėhlā 3 Jinī suṇ kai mani▫ā ṯinā nij gẖar vās   Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās

 

Composition of the third Guru in Raga Siriraag.  (Jini) those who (sun-i kai) listen to and (ma’nniaa) obey Divine commands (tina) they have (vaas-u) abode in (nij) own (ghar-i) home, i.e. they become steadfast in focus on God within, and look nowhere else.

They (saalaah-i) praise/acknowledge and obey (sach-u) Naam/Divine commands (gurmati) with the guru’s guidance and (paaiaa) find (har-i) the Almighty (guntaas-u) treasure of virtues.

 

ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥ ਹਿਰਦੈ ਜਿਨ ਕੈ ਹਰਿ ਵਸੈ ਤਿਤੁ ਘਟਿ ਹੈ ਪਰਗਾਸੁ ॥੧॥

Sabaḏ raṯe se nirmale ha▫o saḏ balihārai jās   Hirḏai jin kai har vasai ṯiṯ gẖat hai pargās ||1||

 

Those whose minds (ratey) are imbued (sabad-i = with the word) with the guru’s teachings are (nirmaley = spotless) cleansed of vices; (hau) I (sad) ever (balihaarai jaas-u = am sacrifice) adore them.

One (jin kai) in whose (hirdai) mind (har-i) God (vasai) abides, there is (pargaas-u) enlightenment of Naam in (tit-u) that (ghatt-i) mind. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਹਰਿ ਨਿਰਮਲੁ ਧਿਆਇ ॥ ਧੁਰਿ ਮਸਤਕਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਸੇ ਗੁਰਮੁਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har har nirmal ḏẖi▫ā▫e   Ḏẖur masṯak jin ka▫o likẖi▫ā se gurmukẖ rahe liv lā▫e||1|| rahā▫o

 

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

This is best done with guidance of the guru; those (kau) in (jin) whose (mastak-i = forehead) destiny it is so (likhiaa) written, i.e. those who are motivated from within, they find the guru and (rahey) keep (liv) attention (laaey) fixed – on Naam. 1.

(Rahaau) dwell on this and reflect

 

ਹਰਿ ਸੰਤਹੁ ਦੇਖਹੁ ਨਦਰਿ ਕਰਿ ਨਿਕਟਿ ਵਸੈ ਭਰਪੂਰਿ ॥ ਗੁਰਮਤਿ ਜਿਨੀ ਪਛਾਣਿਆ ਸੇ ਦੇਖਹਿ ਸਦਾ ਹਦੂਰਿ ॥  

Har sanṯahu ḏekẖhu naḏar kar nikat vasai bẖarpūr   Gurmaṯ jinī pacẖẖāṇi▫ā se ḏekẖėh saḏā haḏūr  

 

O (santah-u = saints) seekers (deykhahu) see (kar-i = with, nadar-i = sight) looking within and you will find that (har-i) the Almighty (vasai) abides (nikatt-i = near) within and (bharpoor-i = fully filling) pervades everywhere.

Those (jinni) who (pachhaaniaa) recognize/understand (gurmat-i) the guru’s counsel (sey) they (deykhah-i) see the Almighty (sadaa) ever (hadoor-i) present before/with them.

 

ਜਿਨ ਗੁਣ ਤਿਨ ਸਦ ਮਨਿ ਵਸੈ ਅਉਗੁਣਵੰਤਿਆ ਦੂਰਿ ॥ ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥

Jin guṇ ṯin saḏ man vasai a▫uguṇvanṯi▫ā ḏūr   Manmukẖ guṇ ṯai bāhre bin nāvai marḏe jẖūr ||2||

 

Those (jin) who have awareness of (gun) virtues of awareness of Naam and conform to it, the Almighty (sad) ever (vasai) abides in their (man-i) minds, i.e. experience Divine presence within; but those (augunva’ntiaa) with faults/other ideas in mind, find that God is (door-i) far.

(Manmukh) those who act by self-will, i.e. do not obey God and the guru, (tai) they are (baahrey) bereft of awareness of (gun) Divine virtues, and (bin-u = without) by not obeying (naavai) Naam, (mardey = die) fall prey to vices and (jhoor-i) repent – for inability to attain union with the Almighty. 2.

 

Note: Gurbani often uses the example of ਕਸੁੰਭ (Kasumbh or Kusambh) or safflower. It has a very bright colour to it but fades away quickly. This is used as metaphor for short-lived pleasures.

 

ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Jin sabaḏ gurū suṇ mani▫ā ṯin man ḏẖi▫ā▫i▫ā har so▫e   An▫ḏin bẖagṯī raṯi▫ā man ṯan nirmal ho▫e  

 

Those (jin) who (sun-i) listen to and (ma’nniaa) obey (sabad-i) words/directions of the guru, they (dhiaaiaa) pay attention to/obey commands of (soey = that one) the One (har-i) Almighty Master.

(Ratiaa) being imbued with love (bhagti) devotion/obedience to God, one’s (man-u = mind) thoughts and (tan-u = body) actions (hoey) become (nirmal-u = free of dirt) free from vices.

 

ਕੂੜਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਬਿਨਸਿ ਜਾਇ ਦੁਖੁ ਰੋਇ ॥ ਜਿਸੁ ਅੰਦਰਿ ਨਾਮ ਪ੍ਰਗਾਸੁ ਹੈ ਓਹੁ ਸਦਾ ਸਦਾ ਥਿਰੁ ਹੋਇ ॥੩॥

Kūṛā rang kasumbẖ kā binas jā▫e ḏukẖ ro▫e   Jis anḏar nām pargās hai oh saḏā saḏā thir ho▫e ||3||

 

One should not be tempted by the bright but (koorra = false/impermanent) short-lived (rang-u) colour of (kasu’mmbh) the safflower; it (binas-i jaaey = is destroyed) fades fast and then one (roey) wails in (dukh-u) grief/disappointment.

One (jis-u) who has (pragaas-u = enlightenment) awareness of Naam (andar-i) within, (oh-u) that person (saaa sadaa) forever (hoey) remains (thir) steadfast, i.e. does not succumb to temptations. 3.