SGGS pp 034-036, Siriraag M: 3; 20-23

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਜਿਨੀ ਪੁਰਖੀ ਸਤਗੁਰੁ ਨ ਸੇਵਿਓ ਸੇ ਦੁਖੀਏ ਜੁਗ ਚਾਰਿ ॥ ਘਰਿ ਹੋਦਾ ਪੁਰਖੁ ਨ ਪਛਾਣਿਆ ਅਭਿਮਾਨਿ ਮੁਠੇ ਅਹੰਕਾਰਿ ॥

Sirīrāg mėhlā 3 Jinī purkẖī saṯgur na sevi▫o se ḏukẖī▫e jug cẖāar Gẖar hoḏā purakẖ na pacẖẖāṇi▫āabẖimān muṯẖe ahaʼnkār

Composition of the third Guru in Raga Siriraag. Those (purkhi) persons (jin-i) who do not (seyviaa = serve) obey (satgur-u) the true guru, (sey) they (dukheeay) suffer – because they act by self-will and transgress – in (chaar-i) all four (jug) ages, i.e. it is so in all ages.

They do not (pachhaaniaa) recognise (purakh-u) all-pervasive Almighty (hoda) being present (ghar-i = in house) within and everywhere; they are (mutthey = cheated) deluded (abhimaan-i) by idea of self-importance and (ahankaar-i) pride.

ਸਤਗੁਰੂ ਕਿਆ ਫਿਟਕਿਆ ਮੰਗਿ ਥਕੇ ਸੰਸਾਰਿ ॥ ਸਚਾ ਸਬਦੁ ਨ ਸੇਵਿਓ ਸਭਿ ਕਾਜ ਸਵਾਰਣਹਾਰੁ ॥੧॥

ਮਨ ਮੇਰੇ ਸਦਾ ਹਰਿ ਵੇਖੁ ਹਦੂਰਿ ॥ ਜਨਮ ਮਰਨ ਦੁਖੁ ਪਰਹਰੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

O (meyrey) my (man) mind, (sadaa) ever (veykh-u) see, (har-i) the Almighty (hadoor-i) present with you.

The Almighty (rahiaa = remains, bharpoor-i = filling) present everywhere (sabad-i) as Divine commands – the cosmic laws -; one who obeys – merges with the Creator and – (parharai = drives away) obviates (dukh-u) the pain of (janam) births and (maran) deaths. 1.

(Rahaau) dwell on this and reflect.

ਸਚੁ ਸਲਾਹਨਿ ਸੇ ਸਚੇ ਸਚਾ ਨਾਮੁ ਅਧਾਰੁ ॥ ਸਚੀ ਕਾਰ ਕਮਾਵਣੀ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥

Sacẖ salāhan se sacẖe sacẖā nām aḏẖār Sacẖī kār kamāvṇī sacẖe nāl pi▫ār

Those who (salaahan-i) praise/acknowledge (sach-u) the Eternal, (sey) they (sachey) are truthful; they have (sachaa) the inevitable Naam/Divine commands as (adhaae-u) the mainstay.

They bear (piaar-u) love (naal-i) for (sachey) the Eternal and (kamaavni) perform (sachi) the true (kaar) task, i.e. live in obedience to Naam

ਸਚਾ ਸਾਹੁ ਵਰਤਦਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥ ਮਨਮੁਖ ਮਹਲੁ ਨ ਪਾਇਨੀ ਕੂੜਿ ਮੁਠੇ ਕੂੜਿਆਰ ॥੨॥

ਹਉਮੈ ਕਰਤਾ ਜਗੁ ਮੁਆ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰੁ ॥ ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਸੁਖਦਾਤਾ ਦਾਤਾਰੁ ॥

Ha▫umai karṯā jag mu▫ā gur bin gẖor anḏẖār Mā▫i▫ā mohi visāri▫ā sukẖ▫ḏāṯa ḏāṯār

(Jag-u = world) the human being (karta) acting (haumai) by self-will, remains in (ghor = pitch, andhaar-u = darkness) in total ignorance of Naam, and (muaa = dies) commits vices.

(Moh-i) attached to (maaiaa) the world-play, s/he (visaariaa) forgets (daataar-u = giver) the benevolent (sukhdaata) giver of comfort.

ਸਤਗੁਰੁ ਸੇਵਹਿ ਤਾ ਉਬਰਹਿ ਸਚੁ ਰਖਹਿ ਉਰ ਧਾਰਿ ॥ ਕਿਰਪਾ ਤੇ ਹਰਿ ਪਾਈਐ ਸਚਿ ਸਬਦਿ ਵੀਚਾਰਿ ॥੩॥

Saṯgur sevėh ṯā ubrėh sacẖ rakẖėh ur ḏẖār Kirpā ṯe har pā▫ī▫ai sacẖ sabaḏ vīcẖār ||3||

If s/he (seyvah-i = serves) obeys (satgur-u) the true (ta) then s/he (rakhah-i) keeps (sach-u = truth) Naam (ur dhaar-i) in mind to obey and (ubrah-i) is saved from vices – and hence rebirth.

(Har-i) the Almighty (paaeeai) is found (tey) with (kirpa) kindness of the guru to guide; and (veechaar-i) reflecting on (sabad-i) the words/commands (sach-i) of the Eternal. 3.

Note*: The next verse uses the concept of ਜੀਵਤ ਮਰੈ (Jeevat marai) meaning the ‘living dead’. This term refers to those who give up their ego, and attachments to relations and things transitory.

ਸਤਗੁਰੁ ਸੇਵਿ ਮਨੁ ਨਿਰਮਲਾ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰ ॥ ਆਪੁ ਛੋਡਿ ਜੀਵਤ ਮਰੈ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰ ॥

saṯgur sev man nirmalā ha▫umai ṯaj vikār Āp cẖẖod jīvaṯ marai gur kai sabaḏ vīcẖār

(Man-u) the mind (nirmalaa) is purified (taj-i) by giving up of the vice of (haumai) ego, (seyv-i = serving) by obeying (sat gur-u) the true guru.

It is with (veechaar) reflection (sabad-i) on words/teachings of (gur) the guru, that one (chhodd-i) forsakes (aap-u) self-importance and (marai = dies) gives up ego.

ਧੰਧਾ ਧਾਵਤ ਰਹਿ ਗਏ ਲਾਗਾ ਸਾਚਿ ਪਿਆਰੁ ॥ ਸਚਿ ਰਤੇ ਮੁਖ ਉਜਲੇ ਤਿਤੁ ਸਾਚੈ ਦਰਬਾਰਿ ॥੪॥

Ḏẖanḏẖā ḏẖāvaṯ rėh ga▫e lāgā sācẖ pi▫ārSacẖ raṯe mukẖ ujle ṯiṯ sācẖai ḏarbār ||4||

Note: On the other hand there is frustration if truthful living gives way to rituals. Solace lies only in remembering and emulating virtues.

ਸਤਗੁਰੁ ਪੁਰਖੁ ਨ ਮੰਨਿਓ ਸਬਦਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਇਸਨਾਨੁ ਦਾਨੁ ਜੇਤਾ ਕਰਹਿ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥

Saṯgur purakẖ na mani▫o sabaḏ na lago pi▫ār Isnān ḏān jeṯā karahi ḏūjai bẖā▫e kẖu▫ār

One who does not (ma’nnio) obey (purakh-u) the great (satgur) true guru; does not (lago = develop, piaar-u = love) obey (sabda-i) Divine commands.

(Jeyta) whatever (isnaan-u) baths at pilgrimages of (daan-u) charities s/he (karey) does with (doojai) other (bhaaey) ideas – to please others – leads to (khuaar-u) frustration, i.e. the Almighty is not found by these methods.

ਹਰਿ ਜੀਉ ਆਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਤਾ ਲਾਗੈ ਨਾਮ ਪਿਆਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੫॥੨੦॥੫੩॥

Har jī▫o āpṇī kirpā kare ṯā lāgai nām pi▫ār Nānak nām samāl ṯū gur kai heṯ apār ||5||20||53||

There are those who do not contemplate on the Word or acknowledge the Creator. They face frustration because of their liking for duality; but no amount of ceremonial baths and charities are helpful. However when God shows compassion, the mind starts loving Divine virtues (leading to truthful living). Let us therefore emulate the virtues with the limitless kindness of the guru. 5. 20. 53.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਕਿਸੁ ਹਉ ਸੇਵੀ ਕਿਆ ਜਪੁ ਕਰੀ ਸਤਗੁਰ ਪੂਛਉ ਜਾਇ ॥ ਸਤਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

Sirīrāg mėhlā 3 Kis ha▫o sevī ki▫ā jap karī saṯgur pūcẖẖa▫o jā▫e Saṯgur kā bẖāṇā man la▫ī vicẖahu āp gavā▫e

Composition of the third Guru in Raga Siriraag I reflected on (kis-u) whom I should (seyvi) serve/worship, of (kiaa) what (jap-u kari) recitation I should (kari) do. But then realised that I should (Jaaey) go and (poochhau) ask (satgur) the true guru.

And (gavaaey) giving up idea of (aap-u = self-importance,) (ma’nn-i laee) obey (bhaana = will) direction of the true guru.

ਏਹਾ ਸੇਵਾ ਚਾਕਰੀ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਮੈ ਹੀ ਤੇ ਸੁਖੁ ਪਾਈਐ ਸਚੈ ਸਬਦਿ ਸੁਹਾਇ ॥੧॥

Ėhā sevā cẖākrī nām vasai man ā▫e Nāmai hī ṯe sukẖ pā▫ī▫ai sacẖai sabaḏ suhā▫e ||1||

(Eyhaa) this is (seyva) service and (chaakri) obedience by which Naam (aaey) comes and (vasai) abides in mind.

And it is by obedience (naamai) of Naam (hi) alone that (sukh-u) peace/comfort (paaeeai) is attained; with obedience (sabd-i) to Naam one (suhaaey) looks good/is approved in Divine court. 1.

ਮਨ ਮੇਰੇ ਅਨਦਿਨੁ ਜਾਗੁ ਹਰਿ ਚੇਤਿ ॥ ਆਪਣੀ ਖੇਤੀ ਰਖਿ ਲੈ ਕੂੰਜ ਪੜੈਗੀ ਖੇਤਿ ॥੧॥ ਰਹਾਉ ॥

Man mere an▫ḏin jāg har cẖeṯ Āpṇī kẖeṯī rakẖ lai kūʼnj paṛaigī kẖeṯ||1|| rahā▫o swallow

O (meyrey) my (man) mind, (andin-y = everyday) ever (jag-u = wake) remain alert and (cheyt-i) remember the Almighty.

This is you can (rakh-i lai) protect (aapni = own) your (kheyti) crop, otherwise (koonj) the birds will (parraigi) come and pick the seeds, i.e. protect Naam in your mind otherwise temptations will cause to forget it.

(Rahaau) dwell on this and reflect.

ਮਨ ਕੀਆ ਇਛਾ ਪੂਰੀਆ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਭੈ ਭਾਇ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਹਰਿ ਜੀਉ ਵੇਖੈ ਸਦਾ ਹਦੂਰਿ ॥

Man kī▫ā icẖẖā pūrī▫ā sabaḏ rahi▫ā bẖarpūr Bẖai bẖā▫e bẖagaṯ karahi ḏin rāṯī har jī▫o vekẖai saḏāhaḏūr

When (sabad-i) Divine commands (rahiaa bharpoor-i) present in mind, i.e. one acts as one should, then (ichhaa) wishes of (man) the mind are (pooreeaa) fulfilled.

Then one (veykhai) sees (jeeo) the revered (har-i) almighty (sadaa) ever (hadoor-i) in front of him/her, and (karah-i = does, bhagat-i = devotion) obeys Divine commands with (bhai = awe) respect and (bhaaey) love.

ਸਚੈ ਸਬਦਿ ਸਦਾ ਮਨੁ ਰਾਤਾ ਭ੍ਰਮੁ ਗਇਆ ਸਰੀਰਹੁ ਦੂਰਿ ॥ ਨਿਰਮਲੁ ਸਾਹਿਬੁ ਪਾਇਆ ਸਾਚਾ ਗੁਣੀ ਗਹੀਰੁ ॥੨॥

Sacẖai sabaḏ saḏā man rāṯā bẖaram ga▫i▫ā sarīrahu ḏūr Nirmal sāhib pā▫i▫ā sācẖā guṇī gahīr ||2||

When (man-u) the mind (raataa) is imbued with (sachai = true, sabad-i) Naam, then (bhram-u) wandering (gaiaa) goes (door-i) far (sareerahu) from the body, i.e. one remains focused on obedience to Divine commands. One (paaiaa) finds within (saachaa) the Eternal (nirmal-u) pristine (sahib-u) Master, who is (gaheer-u) profound (guni) in virtues. 2.

ਜੋ ਜਾਗੇ ਸੇ ਉਬਰੇ ਸੂਤੇ ਗਏ ਮੁਹਾਇ ॥ ਸਚਾ ਸਬਦੁ ਨ ਪਛਾਣਿਓ ਸੁਪਨਾ ਗਇਆ ਵਿਹਾਇ ॥

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ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਣੀਐ ਦੁਖੁ ਹਉਮੈ ਵਿਚਹੁ ਗਵਾਇ ॥

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩

Sireeraag mahlaa 3

Baani of the third Guru in Raag Sireeraag

ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥ ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥

(Kineyhi) what type of, i.e. it is no (bhagat-i) devotion if (piaara) the Beloved Almighty (visrai) is forgotten even for (ik-u) one (til-u = sesame seed) moment.

(Man-u) the mind and (tan-u) body of a devotee remain (seetal-u = cool) at peace (siau) with (saach) the Divine in mind; and (na koey) no (saas-u) breath is (birtha) devoid of remembrance of God. 1.

ਮੇਰੇ ਮਨ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇ ॥ ਸਾਚੀ ਭਗਤਿ ਤਾ ਥੀਐ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ ਰਹਾਉ ॥

Note: The next verse uses the agricultural field as a metaphor for a productive life. It also uses the termਸਹਜ (Sahaj). This word meaning ‘natural’ is also expressed as equipoise, fortitude, steadiness or effortlessness.

ਸਹਜੇ ਖੇਤੀ ਰਾਹੀਐ ਸਚੁ ਨਾਮੁ ਬੀਜੁ ਪਾਇ ॥ ਖੇਤੀ ਜੰਮੀ ਅਗਲੀ ਮਨੂਆ ਰਜਾ ਸਹਜਿ ਸੁਭਾਇ ॥

(Gur ka) the guru’s (sabad-u) word/teachings (amrit-u) is a life-giving elixir, by (peetai) drinking (jit-u) which, i.e. with its obedience, (tikh = thirst) craving (jaaey = goes) ends.

(Ih-u) this (man-u) mind becomes (saachaa = true) free of vices (rataa) imbued with love (sach-i) of the Eternal and ever (samaaey = absorbed) in obedience (sachey) the Divine. 2.

ਆਖਣੁ ਵੇਖਣੁ ਬੋਲਣਾ ਸਬਦੇ ਰਹਿਆ ਸਮਾਇ ॥ ਬਾਣੀ ਵਜੀ ਚਹੁ ਜੁਗੀ ਸਚੋ ਸਚੁ ਸੁਣਾਇ ॥

Their (haumai) ego and (meyra = mine) attachment (rah-i gaiaa) end and are (laiaa milaaey) united (sachai) by the Almighty.

Those (Jo) who (rahey) remain (liv laaey) focused (sach-i) on the truth/Naam, (mahal-u = palace) the Divine abode is (hadoor-i) in front (kau) of (tin) them, i.e. they experience presence of the Almighty at all times. 3.

ਨਦਰੀ ਨਾਮੁ ਧਿਆਈਐ ਵਿਣੁ ਕਰਮਾ ਪਾਇਆ ਨ ਜਾਇ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਲਹੈ ਸਤਗੁਰੁ ਭੇਟੈ ਜਿਸੁ ਆਇ ॥

(Dukh-u) the affliction of (bikhiaa) vices (jaaey) leaves (vichahu) from within those (andin-u = everyday) continuously (ratiaa) imbued (naamai) with Naam.

(Millavrra) union with the Almighty happens (sabd-i = with word) compliance with the guru’s teachings; one (samaaey) merges (naam-i = in naam) the Almighty with practice (naamey) of Naam, says third Nanak. 4. 22. 55.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥

Sireeraag mahlaa 3

Baani of the third Guru in Raag Sireeraag

Note*: The next verse uses the term ਭਉ (Bhau) meaning awe. In Gurbani it is used for obedience to God or the cosmic laws. For example “bhai vich pavan vahai sadd vaao” literally meaning “the air ever blows in awe”. What it means is that role of the air/wind is to blow; this is also the law of nature.

ਆਪਣਾ ਭਉ ਤਿਨ ਪਾਇਓਨੁ ਜਿਨ ਗੁਰ ਕਾ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਸਤਸੰਗਤੀ ਸਦਾ ਮਿਲਿ ਰਹੇ ਸਚੇ ਕੇ ਗੁਣ ਸਾਰਿ ॥

The Creator grants understanding of their roles to those who contemplate on the guru’s word. They always partake in holy congregation remembering Divine virtues. With God in mind one sheds duality (looking to someone else). The Divine Word then abides in the mind leading to love for the Eternal. 1.

ਮਨ ਮੇਰੇ ਹਉਮੈ ਮੈਲੁ ਭਰ ਨਾਲਿ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਦਾ ਸੋਹਣਾ ਸਬਦਿ ਸਵਾਰਣਹਾਰੁ ॥੧॥ ਰਹਾਉ ॥

O (meyrey) my (man) mind, you are (bhar) smeared with (mail-u) the dirt of (haumai) ego, – so you cannot merge with God.

(Nirmal-u) the pristine (har-i) the Almighty is (sadaa) ever (sohnaa= handsome) clean and (sabd-i) Divine commands (savaaranhaar-u) transform the human being. 1.

(Rahaau) dwell on this and reflect.

ਸਚੈ ਸਬਦਿ ਮਨੁ ਮੋਹਿਆ ਪ੍ਰਭਿ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥

ਵਿਣੁ ਨਾਵੈ ਸਭ ਡੁਮਣੀ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਦੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥

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Note: The humans caught in attachments think God is far and not watching. But God is omnipresent and is aware of all our deeds.

ਸਭੁ ਕਿਛੁ ਸੁਣਦਾ ਵੇਖਦਾ ਕਿਉ ਮੁਕਰਿ ਪਇਆ ਜਾਇ ॥ ਪਾਪੋ ਪਾਪੁ ਕਮਾਵਦੇ ਪਾਪੇ ਪਚਹਿ ਪਚਾਇ ॥

The Creator hears what we say and watches what we do; we cannot therefore deny these. Those who commit transgressions suffer because of them. But the (Manmukh) self oriented persons do not perceive the presence of God. One to whom God decides to grant this vision find the guru see it through the guru’s teachings. 4. 23. 56.