SGGS pp 70-71 Sirirag M: 5, 1-2

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥

 

 

Bani of the fifth Guru in Rag Sirirag.

 

Note: In this Asttpadi the fifth guru pictures two types of situations in which the mortals are placed. It has nine verses. The first four deal with examples of want/ suffering and the next four with those of plenty/ enjoyment. The guru asks the mortal to remember God who can remove suffering. On the other hand, those who have plenty should acknowledge God’s kindness. The ninth verse says God is the Master of both types of situations.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਜਾ ਕਉ ਮੁਸਕਲੁ ਅਤਿ ਬਣੈ ਢੋਈ ਕੋਇ ਨ ਦੇਇ ॥ ਲਾਗੂ ਹੋਏ ਦੁਸਮਨਾ ਸਾਕ ਭਿ ਭਜਿ ਖਲੇ ॥ ਸਭੋ ਭਜੈ ਆਸਰਾ ਚੁਕੈ ਸਭੁ ਅਸਰਾਉ ॥ ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਲਗੈ ਨ ਤਤੀ ਵਾਉ ॥੧॥

Sirīrāg mėhlā 5. Jā ka▫o muskal aṯ baṇai dẖo▫ī ko▫e na ḏe▫e.   Lāgū ho▫e ḏusmanā sāk bẖė bẖaj kẖale.   Sabẖo bẖajai āsrā cẖukai sabẖasrā▫o.   Cẖiṯ āvai os pārbarahm lagai na ṯaṯī vā▫o. ||1||

 

One (ja kau) for whom, (ati) a very (muskalu) difficult situation (banai) develops and (koey na) none (deyi) gives (ddhoee) support.

(Dusmana) antagonists (hoey laagoo) get after him/her and (bhi) even (saak) relatives (bhajI khaley = run away) abandon.

(Sabho) all (aasra) support (bhajai) runs away/forsakes and (sabhu) every (asraau) hope (chukai) ends.

(Jey) if (paarbrahmu) the Supreme Being (aavai) comes to (osu) his/her (chitu) mind, then (tati) hot (vaau) air does not (lagai) touch, i.e. s/he faces no difficulty. 1.

 

ਸਾਹਿਬੁ ਨਿਤਾਣਿਆ ਕਾ ਤਾਣੁ ॥ ਆਇ ਨ ਜਾਈ ਥਿਰੁ ਸਦਾ ਗੁਰ ਸਬਦੀ ਸਚੁ ਜਾਣੁ ॥ ੧॥ ਰਹਾਉ ॥

Sāhib niṯāṇi▫ā kā ṯāṇ.   Ā▫e na jā▫ī thir saḏā gur sabḏī sacẖ jāṇ. ||1|| rahā▫o.

 

(Sahibu) the Master is (taanu) strength/support of (nitaaniaa) the hapless.

IT is not (aaey = comes) not born and (jaaey = goes) dies, but (sadaa) ever (thiru) stable/present; (sachu) the Eternal Master (jaanu) recognized within (sabdi = with word) with guidance of (gur) the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਜੇ ਕੋ ਹੋਵੈ ਦੁਬਲਾ ਨੰਗ ਭੁਖ ਕੀ ਪੀਰ ॥ ਦਮੜਾ ਪਲੈ ਨਾ ਪਵੈ ਨਾ ਕੋ ਦੇਵੈ ਧੀਰ ॥ ਸੁਆਰਥੁ ਸੁਆਉ ਨ ਕੋ ਕਰੇ ਨਾ ਕਿਛੁ ਹੋਵੈ ਕਾਜੁ ॥ ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਨਿਹਚਲੁ ਹੋਵੈ ਰਾਜੁ ॥੨॥

Je ko hovai ḏublā nang bẖukẖ kī pīr.   Ḏamṛā palai nā pavai nā ko ḏevai ḏẖīr.   Su▫ārath su▫ā▫o na ko kare nā kicẖẖ hovai kāj.   Cẖiṯ āvai os pārbarahm ṯā nihcẖal hovai rāj. ||2||

 

(Jey) if (ko) someone (hovai) be (dubla = thin) famished (peer) with pain of (nang = naked) being unclothed and (bhukh = hunger) unfed.

(Damrra = rupee) money is not (palai pavai) received, i.e. has no income, and (na ko) no one (deyvai) gives (dheer = comfort) help.

(Na) neither (ko) anyone (karey) does anything to (suaarathu suaau) serve his/her needs; nor (kichhu) any of his/her (kaaju) purpose (hovai) accomplished.

If (paarbrahmu) the Supreme Being (aavai) comes to (os) his/her (chitu) mind, (ta) then (osu) s/he (hovai) gets (nihchalu) unshakable (raaju) kingdom, i.e. is blessed with plenty if resources. 2.(raaj

 

(Jeko hovai dubla) If some on is physically weak, (nang bhukh ki pir) and suffers from lack of clothing and food.; (Damraa palai na pavai = receives no money) has no income, (na ko devai dhir) and there is no one console; (Suaarath suaau na ko karre) no one helps to provide for the needs and purposes; (na kichh hovai kaaj) and nothing is accomplished. (Chit aavai os Parbrahm) by remembering God (Ta nihchal hovai raaj) he/ she can experience as a well-entrenched king. 2.

 

ਜਾ ਕਉ ਚਿੰਤਾ ਬਹੁਤੁ ਬਹੁਤੁ ਦੇਹੀ ਵਿਆਪੈ ਰੋਗੁ ॥ ਗ੍ਰਿਸਤਿ ਕੁਟੰਬਿ ਪਲੇਟਿਆ ਕਦੇ ਹਰਖੁ ਕਦੇ ਸੋਗੁ ॥ ਗਉਣੁ ਕਰੇ ਚਹੁ ਕੁੰਟ ਕਾ ਘੜੀ ਨ ਬੈਸਣੁ ਸੋਇ ॥ ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥੩॥

 

Jā ka▫o cẖinṯā bahuṯ bahuṯ ḏehī vi▫āpai rog.   Garisaṯ kutamb paleti▫ā kaḏe harakẖ kaḏe sog.   Ga▫oṇ kare cẖahu kunt kā gẖaṛī na baisaṇso▫e.   Cẖiṯ āvai os pārbarahm ṯan man sīṯal ho▫e. ||3||

 

One (ja kau) who has (bahutu bahutu) lot of (chinta) anxiety and (deyhi) body (viaapai) afflicted with (togu) disease.

Is (pleyttiaa (engrossed in (grihsati) in household issues and (kuttami) the family, and experiences (harkahu) joy (kadey) sometimes and (sogu) sorrow (jadey) at times.

(Gaunu = wandering, karey = does) runs around (chahu = all four, kuntt = directions) all over for the family; does not (paaey) get to (baisanu = sit, soey = sleep) rest even for (gharri) a while.

if (paarbrahmu) the Supreme Being (aavai) comes to (os) his/her (chitu) mind, then his her (tan) body and (manu) mind (hoey) become (seetalu = cool) at peace. 3.

 

(Ja kau chinta bahut bahut) if someone has a lot of worries, (dehi viaapai rog) and the body is diseased; (Grist kutamb paletia) is engrossed in family and household issues, (Kadde harkh kadde sog) sometimes of joy and sometimes sadness; (Gaun karre chahu kunt ka = wanders in four directions) is always on the run, (ghari na baisan soe) gets no time to sit down or sleep. If he/ she remembers God (ta mann tan seetal hoe) the body and mind get peace. 3.

 

Note: The next verse uses the expression ਚਾਰ ਕਿਲਵਿਖ (Chaar kilvikh) meaning four types of sins. These have been described in Gurbani as four fires, namely Hans (Violence), Heyt (attachment), Lobh (greed) and kop (wrath).

 

ਕਾਮਿ ਕਰੋਧਿ ਮੋਹਿ ਵਸਿ ਕੀਆ ਕਿਰਪਨ ਲੋਭਿ ਪਿਆਰੁ ॥ ਚਾਰੇ ਕਿਲਵਿਖ ਉਨਿ ਅਘ ਕੀਏ ਹੋਆ ਅਸੁਰ ਸੰਘਾਰੁ ॥ ਪੋਥੀ ਗੀਤ ਕਵਿਤ ਕਿਛੁ ਕਦੇ ਨ ਕਰਨਿ ਧਰਿਆ ॥ ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਨਿਮਖ ਸਿਮਰਤ ਤਰਿਆ ॥ ੪॥

 

Kām karoḏẖ mohi vas kī▫ā kirpan lobẖ pi▫ār.   Cẖāre kilvikẖ un agẖ kī▫e ho▫ā asur sangẖār.   Pothī gīṯ kaviṯ kicẖẖ kaḏe na karan ḏẖari▫ā.   Cẖiṯāvai os pārbarahm ṯā nimakẖ simraṯ ṯari▫ā. ||4||

 

If a person (vasi keeaa) is possessed (kaami) lust, (krodhi) anger, (mohi) worldly attachments; and (kirpan) the miser (piaaru) loves (lobh = greed) amassing wealth and not spending it.

S/he (Keeay) commits (chaarey) all four (kilvikh agh) sins; (hoaa) has become (asur) a demon who (sanghaaru) kills.

And (kadey na) never (dhariaa = place) give (karani) ear to/does not listen to (kichhu) any (pothi) texts, (geet) songs (kavit) poems – praising the Almighty, by which one may be freed from rebirth.

If (paarbrahmu) the Supreme Being (aavai) comes to (os) his/her (chitu) mind (ta) then s/he (tariaa = swims) gets across the world-ocean, i.e. is not born again, even by (nimakh) a bit of (simrat) remembrance/obedience. 4.

 

Note: the next verse points out futility of rituals and need for obedience to Divine commands.

 

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਚਾਰਿ ਮੁਖਾਗਰ ਬਿਚਰੇ ॥ ਤਪੇ ਤਪੀਸਰ ਜੋਗੀਆ ਤੀਰਥਿ ਗਵਨੁ ਕਰੇ ॥ ਖਟੁ ਕਰਮਾ ਤੇ ਦੁਗੁਣੇ ਪੂਜਾ ਕਰਤਾ ਨਾਇ ॥ ਰੰਗੁ ਨ ਲਗੀ ਪਾਰਬ੍ਰਹਮ ਤਾ ਸਰਪਰ ਨਰਕੇ ਜਾਇ ॥੫॥

Sāsaṯ simriṯ beḏ cẖār mukẖāgar bicẖre.   Ŧape ṯapīsar jogī▫ā ṯirath gavan kare.   Kẖat karmā ṯe ḏuguṇai pūjā karṯā nā▫e.   Rang na lagī pārbarahm ṯā sarpar narke jā▫e. ||5||

 

If someone (mukhaagar = from mouth, bichrey = speak) can recite from memory (saast) the Shastras, Smritis, and (chari) the four (beyd) Vedas.

(Tapi) ascetics (tapeesar) great ascetics and (jogia) yogis (gavan karey) go (teerathi) to holy places.

People perform (khattu) six types of (karma) rituals but if she does (te dugune) twice as much, (karta) performs (Pooja) worship and (naaey) bathes at holy places.

But if he/ she is not (lagi) have (rangu) love for, and obey, (paarbrahm) the Supreme Being (ta) then she (sarpar) certainly (jaaey) goes (narkey) to hell, i.e. cannot attain union with the Almighty, is put in cycles of births and deaths. 5. 

 

Note: The next verse sys that all riches, authority and mens of merry making are left behind on death. One should not get attached to them and forget Divine commands.

 

ਰਾਜ ਮਿਲਕ ਸਿਕਦਾਰੀਆ ਰਸ ਭੋਗਣ ਬਿਸਥਾਰ ॥ ਬਾਗ ਸੁਹਾਵੇ ਸੋਹਣੇ ਚਲੈ ਹੁਕਮੁ ਅਫਾਰ ॥ ਰੰਗ ਤਮਾਸੇ ਬਹੁ ਬਿਧੀ ਚਾਇ ਲਗਿ ਰਹਿਆ ॥ ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਸਰਪ ਕੀ ਜੂਨਿ ਗਇਆ ॥੬॥

Rāj milak sikḏārī▫ā ras bẖogaṇ bisthār.   Bāg suhāve sohṇe cẖalai hukam afār.   Rang ṯamāse baho biḏẖī cẖā▫e lag rahi▫ā.   Cẖiṯ na ā▫i▫o pārbarahm ṯā sarap kī jūn ga▫i▫ā. ||6||

 

a person may have (raaj) kingdom, (milakh) wealth and (sikdaaria) authority; has (ras bhogan (bisthaar = expanse) extensive means of (ras bhogan) enjoyment.

Has (sohaney) beautiful and (suhavey) pleasant (baag) gardens, and his/her (hukam = command) authority (chaley) applies (aphaar) runs widely.

(rahiaa) remains (lagi) engaged in (rang tamaasey) merry making in (bahu) many (bidhi) ways (chaaey) as s/he likes.

But if (paarbrahmu) the Supreme Being does not (aaio) come to his/her (chiti) mind, i.e. does not obey Divine commands, (ta) then s/he (gaiaa) goes/is born in (jooni) life form of (sarap) a serpent – who keeps burning with its own poison. 6.

 

Note: The next verse says wealth and authority in the world are not considered in Divine court, deeds are.

 

ਬਹੁਤੁ ਧਨਾਢਿ ਅਚਾਰਵੰਤੁ ਸੋਭਾ ਨਿਰਮਲ ਰੀਤਿ ॥ ਮਾਤ ਪਿਤਾ ਸੁਤ ਭਾਈਆ ਸਾਜਨ ਸੰਗਿ ਪਰੀਤਿ ॥ ਲਸਕਰ ਤਰਕਸਬੰਦ ਬੰਦ ਜੀਉ ਜੀਉ ਸਗਲੀ ਕੀਤ ॥ ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਖੜਿ ਰਸਾਤਲਿ ਦੀਤ ॥੭॥

Bahuṯ ḏẖanādẖ acẖārvanṯ sobẖā nirmal rīṯ.   Māṯ piṯā suṯ bẖā▫ī▫ā sājan sang parīṯ.   Laskar ṯarkasbanḏ banḏ jī▫o jī▫o saglī kīṯ.   Cẖiṯ na ā▫i▫o pārbarahm ṯā kẖaṛ rasāṯal ḏīṯ. ||7||

 

If one is (bahut) very (dhanaaddhi) wealthy, (achaarvantu) has impressive living, enjoys (sobha) good reputation and has (nirmal) spotless (reeti) practices.

Has (preeti) love (sangi) for (maat) the mother, (pitaa) father, (sut = sons) children, (bhaaeeaa = brothers) siblings and (saajan) friends.

Is a ruler with (laskarband) well-armed (laskar) forces (band = pay obeisance) saluting him/her; and (sagli) everyone (keet = saying, jeeo jeeo = yes sir) obeying orders.

But if (paarbrahmu) the Supreme Being does not (aaio) come to his/her (chiti) mind, i.e. does not obey Divine commands, (ta) then s/he (kharri) taken (deet) put (rasaatali = in hell) in cycles of births and deaths. 7.

 

Page 71

 

 

Note: ===========

ਕਾਇਆ ਰੋਗੁ ਨ ਛਿਦ੍ਰੁ ਕਿਛੁ ਨਾ ਕਿਛੁ ਕਾੜਾ ਸੋਗੁ ॥ ਮਿਰਤੁ ਨ ਆਵੀ ਚਿਤਿ ਤਿਸੁ ਅਹਿਨਿਸਿ ਭੋਗੈ ਭੋਗੁ ॥ ਸਭ ਕਿਛੁ ਕੀਤੋਨੁ ਆਪਣਾ ਜੀਇ ਨ ਸੰਕ ਧਰਿਆ ॥ ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ ਜਮਕੰਕਰ ਵਸਿ ਪਰਿਆ ॥੮॥

 

Kā▫i▫ā rog na cẖẖiḏar kicẖẖ nā kicẖẖ kāṛā sog.   Miraṯ na āvī cẖiṯ ṯis ahinis bẖogai bẖog.   Sabẖ kicẖẖ kīṯon āpṇā jī▫e na sank ḏẖari▫ā.   Cẖiṯ na ā▫i▫o pārbarahm jamkankar vas pari▫ā. ||8||

 

If someone has no (kaaiaa = body) physical (rogu) ailment, (na kichhu = not any) no other (chhidru) defect and has (na kichh) no (karraa) anxiety or (sogu) sorrow.

(Miratu) death does not (aavi) come to (tasu = that) his/her (chiti) mind and (bhogey bhogu) enjoys objects of pleasure (ahinisi) day and night.

(Keetonu) makes (sabh kichhu) everything his/her (aapana) own with not (dhariaa) having any (sank) hesitation in mind.

But if (paarbrahmu) the Supreme Being does not (aaio) come to his/her (chiti) mind, i.e. does not obey Divine commands, (ta) then (pariaa) falls (vasi) under control of (jamkankar) agent of Divine justice, who does not err souls be united with the Almighty. 8.

 

 (mirat na avai chit this) death does not come to mind, (ahnis bhoge bhog) enjoying objects of entertainment day and night); (sabh kichh keeton aapna) established ownership over everything (jeei na sank dhariaa) without any doubt coming to mind; If s/he does not remember God (and have good conduct), then will (jamkankar vasi pariaa) come into the grip of the tortuous messengers of death). 8.

 

ਕਿਰਪਾ ਕਰੇ ਜਿਸੁ ਪਾਰਬ੍ਰਹਮੁ ਹੋਵੈ ਸਾਧੂ ਸੰਗੁ ॥ ਜਿਉ ਜਿਉ ਓਹੁ ਵਧਾਈਐ ਤਿਉ ਤਿਉ ਹਰਿ ਸਿਉ ਰੰਗੁ ॥

Kirpā kare jis pārbarahm hovai sāḏẖū sang.   Ji▫o ji▫o oh vaḏẖā▫ī▫ai ṯi▫o ṯi▫o har si▫o rang.

 

One on (jisu) whom (paarbrahmu0 the Supreme Being(karey) bestows (kirpa) grace, s/he (hovai) gets to (sangu = company) finds and follows (saadhoo) the guru; (jiau jiau) as (ohu) that/obedience to the guru (vadhaaeeai) is increased (tiau tiau) so does (rangu) love (siau) with (hari) the Almighty.

ਦੁਹਾ ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਖਸਮੁ ਆਪਿ ਅਵਰੁ ਨ ਦੂਜਾ ਥਾਉ ॥ ਸਤਿਗੁਰ ਤੁਠੈ ਪਾਇਆ ਨਾਨਕ ਸਚਾ ਨਾਉ ॥੯॥੧॥੨੬॥

Ḏuhā siri▫ā kā kẖasam āp avar na ḏūjā thā▫o.   Saṯgur ṯuṯẖai pā▫i▫ā Nānak sacẖā nā▫o. ||9||1||26||

 

The Almighty (aapi) IT-self is (kasamu) Master of (duhaa) both (siria) ends, i.e. here and hereafter; there is no (dooja = second) other (thaau) place/source of solace – except obedience to Naam/Divine commands.

Awareness of (naau) Naam/commands of (sacha) the Eternal (paaiaa) is obtained (tutthai) at pleasure of (satigur) the true guru – to guide, says fifth Nanak. 9. 1. 26.

 

———————————-

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੫ ॥ ਜਾਨਉ ਨਹੀ ਭਾਵੈ ਕਵਨ ਬਾਤਾ ॥ ਮਨ ਖੋਜਿ ਮਾਰਗੁ ॥੧॥ ਰਹਾਉ ॥

Sirīrāg mėhlā 5 gẖar 5. Jān▫o nahī bẖāvai kavan bāṯā.   Man kẖoj mārag. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Siriraag to be sung to the fifth clef (beat). I do not (jaanau) know with (kavan) which (baata) things God (bhaavai) is pleased. (Maaragu = path) the way is (khoji) to search (man) the mind. 1.

(Rahaau) dwell on this and reflect.

 

ਧਿਆਨੀ ਧਿਆਨੁ ਲਾਵਹਿ ॥ ਗਿਆਨੀ ਗਿਆਨੁ ਕਮਾਵਹਿ ॥ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਜਾਤਾ ॥੧॥

Ḏẖi▫ānī ḏẖi▫ān lāvėh.   Gi▫ānī gi▫ān kamāvėh.   Parabẖ kin hī jāṯā. ||1||

 

(Dhiaanee) the contemplators (laavahi) fix (dhiaanu) attention. (Giaani) the scholars (kamaavahi) reflect on (giaanu) knowledge of scriptures. Only (kin hi) some rare one (jaata) finds God within. 1.

 

ਭਗਉਤੀ ਰਹਤ ਜੁਗਤਾ ॥ ਜੋਗੀ ਕਹਤ ਮੁਕਤਾ ॥ ਤਪਸੀ ਤਪਹਿ ਰਾਤਾ ॥੨॥

Bẖag▫uṯī rahaṯ jugṯā.   Jogī kahaṯ mukṯā.   Ŧapsī ṯapėh rāṯā. ||2||

 

(Bhagauti) the devotees (raht) perform worship in many (jugta) ways. (Jogi) the Yogi (kahat = says) claims (mukta) to be emancipated. (Tapsi) the ascetic (raata) is imbued (tapah=i) with austerities. 2

 

 

ਮੋਨੀ ਮੋਨਿਧਾਰੀ ॥ ਸਨਿਆਸੀ ਬ੍ਰਹਮਚਾਰੀ ॥ ਉਦਾਸੀ ਉਦਾਸਿ ਰਾਤਾ ॥੩॥

Monī moniḏẖārī.   Sani▫āsī barahamcẖārī.   Uḏāsī uḏās rāṯā. ||3||

 

(Moni) the silent saints (monidhaari) observe silence. (Saniaasi) the renunciate remains (brahmchaari) celibate; and (udaasi) the recluses (raata = imbued with (udaasi) withdrawal from family life. 3.

 

ਭਗਤਿ ਨਵੈ ਪਰਕਾਰਾ ॥ ਪੰਡਿਤੁ ਵੇਦੁ ਪੁਕਾਰਾ ॥ ਗਿਰਸਤੀ ਗਿਰਸਤਿ ਧਰਮਾਤਾ ॥੪॥

Bẖagaṯ navai parkārā.   Pandiṯ veḏ pukārā.   Girsaṯī girsaṯ ḏẖarmāṯā. ||4||

 

The devotees practice (navai) nine (parkaara) types of (bhagti = devotion) worship. The Pundit (pukaara = utters) gives discourses on (veydu) religious texts. (Girsti) the householder (dharmaara) fulfils duties (girsati) to family. 4.

 

ਇਕ ਸਬਦੀ ਬਹੁ ਰੂਪਿ ਅਵਧੂਤਾ ॥ ਕਾਪੜੀ ਕਉਤੇ ਜਾਗੂਤਾ ॥ ਇਕਿ ਤੀਰਥਿ ਨਾਤਾ ॥੫॥

Ik sabḏī baho rūp avḏẖūṯā.   Kāpṛī ka▫uṯe jāgūṯā.   Ik ṯirath nāṯā. ||5||

 

(Ik = one type) some (sabdi) repeat one word like Alakh, some adopt (bahu) many (roop-I = looks0 garbs, and some(avdhoota) ascetics remain naked.

Some (kaaprri) wear garbs, some (kautey) read devotional poems, some (jaagoota) remain awake.

(Iki) some (naata) bathe (teerathi) at holy places. 5.

 

ਨਿਰਹਾਰ ਵਰਤੀ ਆਪਰਸਾ ॥ ਇਕਿ ਲੂਕਿ ਨ ਦੇਵਹਿ ਦਰਸਾ ॥ ਇਕਿ ਮਨ ਹੀ ਗਿਆਤਾ ॥੬॥

Nirhār varṯī āprasā.   Ik lūk na ḏevėh ḏarsā.   Ik man hī gi▫āṯā. ||6||

 

Some (varti) observe (nirhaar = without food) fasts; some (aaparsa) avoid being touched by others. (Iki) some (looki) hide not (deyvahI = give, darsa = sight) not to be seen. (Iki) some (man = mind, hi = alone) consider themselves (giaata) learned/knowing God. 6. 

 

ਘਾਟਿ ਨ ਕਿਨ ਹੀ ਕਹਾਇਆ ॥ ਸਭ ਕਹਤੇ ਹੈ ਪਾਇਆ ॥ ਜਿਸੁ ਮੇਲੇ ਸੋ ਭਗਤਾ ॥੭॥

Gẖāt na kin hī kahā▫i▫ā.   Sabẖ kahṯe hai pā▫i▫ā.   Jis mele so bẖagṯā. ||7||

 

(Na kin hi) no one (kahaaiaa) wants to be known (ghaatti) = less than anyone; (Sabh) all (kahtey hai) say they have (Paaiaa) found God. But only one (jisu) whom the Almighty (meyley) leads to the guru, (so) that becomes (bhagta) devotee – knows how union with the Almighty is attained. 7.

 

ਸਗਲ ਉਕਤਿ ਉਪਾਵਾ ॥ ਤਿਆਗੀ ਸਰਨਿ ਪਾਵਾ ॥ ਨਾਨਕੁ ਗੁਰ ਚਰਣਿ ਪਰਾਤਾ ॥੮॥੨॥੨੭॥

Sagal ukaṯ upāvā.   Ŧi▫āgī saran pāvā.   Nānak gur cẖaraṇ parāṯā. ||8||2||27||

 

(Sagal) all (ukati) the above (upaava) methods; (tiaagi) are given up and self (paava) placed (sarani= sanctuary) in care and obedience of the Almighty; by one who (praataa) falls (charani) on feet, i.e. submits to guidance of, (gur) the guru, says fifth Nanak. 8. 2. 27