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.

 

 

 

SGGS pp 39-42, Sirirag M; 4: 1-6 (Complete)

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ਘਰੁ ੧ ॥ ਮੈ ਮਨਿ ਤਨਿ ਬਿਰਹੁ ਅਤਿ ਅਗਲਾ ਕਿਉ ਪ੍ਰੀਤਮੁ ਮਿਲੈ ਘਰਿ ਆਇ ॥ ਜਾ ਦੇਖਾ ਪ੍ਰਭੁ ਆਪਣਾ ਪ੍ਰਭਿ ਦੇਖਿਐ ਦੁਖੁ ਜਾਇ ॥ ਜਾਇ ਪੁਛਾ ਤਿਨ ਸਜਣਾ ਪ੍ਰਭੁ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ਮਿਲਾਇ ॥੧॥

Sirīrāg mėhlā 4 gẖar 1. Mai man ṯan birahu aṯ aglā ki▫o parīṯam milai gẖar ā▫e  Jā ḏekẖā parabẖ āpṇā parabẖ ḏekẖi▫ai ḏukẖjā▫e   Jā▫e pucẖẖā ṯin sajṇā parabẖ kiṯ biḏẖ milai milā▫e ||1||

 

Composition of the fourth Guru in Raga Siriraag, (ghat-u 1) to be sung to the first beat.

 (Mai) my (man-i) mind and (tan-i) body are feeling (at-i) very (aglaa) strong pangs of (birahuu) separation; (Kiau) how does (preetam-u) the Beloved (aaey) come (ghar-i) home and (milai = meets) be with me, i.e. I yearn to experience of the Almighty Master. (Ja) when I (deykha) see/meet (aapna) my (prabh-u) Almighty-husband, (deykhiai) seeing (prabh-i) === my (dukh-u) pain (jaaey) goes.

I should (jaaey) go and (puchhaa) ask (tina) those (sajna) friends – guru – by (kit-u) what (bidh-i = method) means (prabh-u) the Almighty (mailai) is found, and that they should (milaaey) cause to meet – lead. 1.

 

ਮੇਰੇ ਸਤਿਗੁਰਾ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਹਮ ਮੂਰਖ ਮੁਗਧ ਸਰਣਾਗਤੀ ਕਰਿ ਕਿਰਪਾ ਮੇਲੇ ਹਰਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere saṯigurā mai ṯujẖ bin avar na ko▫e Ham mūrakẖ mugaḏẖ sarṇāgaṯī kar kirpā mele har so▫e ||1|| rahā▫o

 

O (meyrey) my (satiguraa) true Guru, there is (na koey) none (avar-i) other (bin-u) except (tujh) you -whose support I can take. (Ham) I am (moorakh) silly and (mugadh = foolish) ignorant and (sarnaagti) seek sanctuary/protection ===; (soey) the One (har-i) Almighty has (kar-i kirpa) kindly (meley = caused to meet) sent time to you. 1==== one seeks your help; please show compassion and unite me with God.

Pause and contemplate on this.

 

ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮ ਕਾ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਾਵੈ ਸੋਇ ॥ ਸਤਿਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਬੁਝਿਆ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥੨॥

Saṯgur ḏāṯā har nām kā parabẖ āp milāvai so▫e   Saṯgur har parabẖ bujẖi▫ā gur jevad avar na ko▫e   Ha▫o gur sarṇā▫ī dẖėh pavā kar ḏa▫i▫ā mele parabẖ so▫e ||2||

 

(Satigur-u) the true guru (daataa = giver) imparts awareness of Naam (ka) of (har-i) the Almighty; he (aap-i) himself (milaavai = causes to meet) unites (soey = that one) the One (prabh-u) Almighty.

(Satigur-i) the true guru (bujhiaa = understood) recognizes (har-i) the Almighty (prabh-u) Master; There is (na koey) none (jeyvadd-u) as great as (gur) the guru.

(Hau) I should (ddhah-i pavaa) fall, i.e. place myself (sarnaaee) in care and obedience of (guru) the guru; (soey) only he can (kar-i daiaa) be kind and (meyley) unite with (soey) the One (prabh-u) Almighty. 2.

 

ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਆ ਕਰਿ ਉਪਾਵ ਥਕੇ ਸਭੁ ਕੋਇ ॥ ਸਹਸ ਸਿਆਣਪ ਕਰਿ ਰਹੇ ਮਨਿ ਕੋਰੈ ਰੰਗੁ ਨ ਹੋਇ ॥ ਕੂੜਿ ਕਪਟਿ ਕਿਨੈ ਨ ਪਾਇਓ ਜੋ ਬੀਜੈ ਖਾਵੈ ਸੋਇ ॥੩॥

Manhaṯẖ kinai na pā▫i▫ā kar upāv thake sabẖ ko▫e   Sahas si▫āṇap kar rahe man korai rang na ho▫e   Kūṛkapat kinai na pā▫i▫o jo bījai kẖāvai so▫e ||3||

 

(Kinai na) no one (paaiaa) has found God (manhatth-i) determination; people (kar-i) make (upaav) efforts but (thakey) get tired/give up.

People (kar-i rahey) keep trying (sahs) thousands (siaanap) clever tricks but (rang-u) colors cannot be taken (korai = unbleached) fabric, similarly (man-i) a mind bereft of devotion cannot experience God’s presence.

(Kinai na) no one (paaiao) finds God by (koorr-i) falsehoods/rituals and (kapatt-i = deceit) pre tense; (Jo) what one (beejai) sows (soey) that s/he (khaavai) eats, i.e. one has to obey God to earn acceptance for union. 3.

 

Page 40

 

ਸਭਨਾ ਤੇਰੀ ਆਸ ਪ੍ਰਭੁ ਸਭ ਜੀਅ ਤੇਰੇ ਤੂੰ ਰਾਸਿ ॥ ਪ੍ਰਭ ਤੁਧਹੁ ਖਾਲੀ ਕੋ ਨਹੀ ਦਰਿ ਗੁਰਮੁਖਾ ਨੋ ਸਾਬਾਸਿ ॥ ਬਿਖੁ ਭਉਜਲ ਡੁਬਦੇ ਕਢਿ ਲੈ ਜਨ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੪॥੧॥੬੫॥

Sabẖnā ṯerī ās parabẖ sabẖ jī▫a ṯere ṯūʼn rās   Parabẖ ṯuḏẖhu kẖālī ko nahī ḏar gurmukẖā no sābās   Bikẖ bẖa▫ojal dubḏe kadẖ lai jan Nānak kī arḏās||4||1||65||

 

O (prabh-u) Almighty (sabhna) all have (aas) hope (teyri = your) on you; (sabh) all (jeea) creatures are (teyrey = yours) created by you and you are their (raas-i = capital) provider.

There is (ko nahi) no one (khaali) without (tudhahu) You, in whom you are not present; (saabaas-i) praise to (gurmukha) those who follow the guru.

 O Almighty we are (ddubbey) drowning in (bhaujal) world ocean of (bikh) vices; please (kaddh-i lai) take us our; this (ardaas-i) supplication of (jan) humble fourth Nanak – on behalf of all creatures. 4. 1. 65.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਬਿਨੁ ਨਾਮੈ ਧ੍ਰਿਗੁ ਜੀਵਾਸੁ ॥ ਕੋਈ ਗੁਰਮੁਖਿ ਸਜਣੁ ਜੇ ਮਿਲੈ ਮੈ ਦਸੇ ਪ੍ਰਭੁ ਗੁਣਤਾਸੁ ॥ ਹਉ ਤਿਸੁ ਵਿਟਹੁ ਚਉ ਖੰਨੀਐ ਮੈ ਨਾਮ ਕਰੇ ਪਰਗਾਸੁ ॥੧॥

Sirīrāg mėhlā 4. Nām milai man ṯaripaṯ▫ī▫ai bin nāmai ḏẖarig jīvās   Ko▫ī gurmukẖ sajaṇ je milai mai ḏase parabẖguṇṯās   Ha▫o ṯis vitahu cẖa▫o kẖannī▫ai mai nām kare pargās ||1||

 

Composition of the fourth Guru in Raga Siriraag. When awareness of Naam (milai) is obtained, then (man-u) the mind (tripteeai) is satisfied/happy – to get guide for life -; (jeevas-u) life (bin-u) without awareness of Naam is (dhrig-u) disgraceful, – for not obeying the Almighty.

(Jey) if I could (milai) find (koi) some (sajan-u) friend (gurmukh-i) who follows the guru, s/he (dasey) can tell me about (prabh-u) the Almighty (guntaas-u) treasure of virtues, i.e. make me aware of Naam/Divine virtues and commands.

I am (chukha’nneeai = cut into four pieces) do anything (vaittahu) for/at bidding of (tis-u) that, who (karey) makes (mai) me (pargaas-u) enlightened on Naam. 1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਉ ਜੀਵਾ ਨਾਮੁ ਧਿਆਇ ॥ ਬਿਨੁ ਨਾਵੈ ਜੀਵਣੁ ਨਾ ਥੀਐ ਮੇਰੇ ਸਤਿਗੁਰ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯamā ha▫o jīvā nām ḏẖi▫ā▫e   Bin nāvai jīvaṇ nā thī▫ai mere saṯgur nām driṛ▫ā▫e ||1|| rahā▫o

 

(Meyrey) my (preetma) Beloved Almighty, (hau) I (jeeva) remain alive, i.e. do not succumb to vices, (dhiaaey) by paying attention to Naam.

(Jeevan-u) life does not (theeai) remain free of vices (bin-u) without conforming (naavai) to Naam; please lead me to (meyrey) my (sat-gur) true guru who can (drirraey) impart firm understanding of Naam. 1.

(Rahaau) and contemplate on this.

 

ਨਾਮੁ ਅਮੋਲਕੁ ਰਤਨੁ ਹੈ ਪੂਰੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ ਸਤਿਗੁਰ ਸੇਵੈ ਲਗਿਆ ਕਢਿ ਰਤਨੁ ਦੇਵੈ ਪਰਗਾਸਿ ॥ ਧੰਨੁ ਵਡਭਾਗੀ ਵਡ ਭਾਗੀਆ ਜੋ ਆਇ ਮਿਲੇ ਗੁਰ ਪਾਸਿ ॥੨॥

Nām amolak raṯan hai pūre saṯgur pās   Saṯgur sevai lagi▫ā kadẖ raṯan ḏevai pargās   Ḏẖan vadbẖāgī vad bẖāgī▫ā jo ā▫e mile gur pās ||2||

 

Naam is (amolak-u) a priceless (ratan-u) jewel within me, acess to which is (paas-i) with (poorai) the perfect (satigur) true guru.

(Lagiaa) by submitting to (seyvai) service/obedience of (satgu) the true guru, he (kaddh-i) takes out (rattan) the Naam-jewel and makes (pargaas-i) manifest, i.e. enables awareness of Naam/Divine virtues and commands.

They are the most (dha’nn) blessed (vaddbhaagi) fortunate of (vaddbhaageeaa) the fortunate (jo) who (aaey) come and (miley) meet (paas-i) with the guru. 2.

 

ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਭੇਟਿਓ ਸੇ ਭਾਗਹੀਣ ਵਸਿ ਕਾਲ ॥ ਓਇ ਫਿਰਿ ਫਿਰਿ ਜੋਨਿ ਭਵਾਈਅਹਿ ਵਿਚਿ ਵਿਸਟਾ ਕਰਿ ਵਿਕਰਾਲ ॥ ਓਨਾ ਪਾਸਿ ਦੁਆਸਿ ਨ ਭਿਟੀਐ ਜਿਨ ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲ ॥੩॥

Jinā saṯgur purakẖ na bẖeti▫o se bẖāghīṇ vas kāl   O▫e fir fir jon bẖavā▫ī▫ah vicẖ vistā kar vikrāl   Onā pās ḏu▫ās na bẖitī▫ai jin anṯar kroḏẖ cẖandāl ||3||

 

On the other hand, (jinaa) those who do not (bheyttio) find the true guru are (bhaagheen) unfortunate; they (vas-i) come under control of (kaal) agent of Divine justice;

(Oey) they are (bhavaaeeah-i = cause to wander) keep entering (jon-i) the womb (phir phir-i) repeatedly for being in (vikraal) terrible (vistta = excrement) dirt – of vices.

We should not (bhitteeai = touch) go (paas-i duaas-i) near (ona) them, who have (chanddaal = outcast) the undesirable (krodh) anger (antar-i) them. 3.

 

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਅੰਮ੍ਰਿਤ ਸਰੁ ਵਡਭਾਗੀ ਨਾਵਹਿ ਆਇ ॥ ਉਨ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਉਤਰੈ ਨਿਰਮਲ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ॥ ਜਨ ਨਾਨਕ ਉਤਮ ਪਦੁ ਪਾਇਆ ਸਤਿਗੁਰ ਕੀ ਲਿਵ ਲਾਇ ॥੪॥੨॥੬੬॥

Saṯgur purakẖ amriṯ sar vadbẖāgī nāvėh ā▫e   Un janam janam kī mail uṯrai nirmal nām driṛ▫ā▫e   Jan Nānak uṯam paḏ pā▫i▫ā saṯgur kī liv lā▫e ||4||2||66||

 

Teachings of (purakh-u) the great (satigur-u) true guru are (sar-u) a pool of (a’mmrit) life-giving elixir, those who are (vassbhaagi) fortunate, (aaey) come and (naavah-i/nhaavah-i) bathe in it, i.e. receive awareness of Naam from the true guru.

(Mail-u = dirt) influence of wrongdoings of (janam janam) birth after death of (un) theirs (utrai) is removed when the guru (drirraaey) imparts firm awareness of Naam/Divine virtues and commands.

(Utam) the sublime (pad-u) state – of freedom from vices – (paaiaa) is attained (liv laaey) by paying attention to (satigur) the true guru, says fourth Nanak. 4. 2. 66.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਗੁਣ ਗਾਵਾ ਗੁਣ ਵਿਥਰਾ ਗੁਣ ਬੋਲੀ ਮੇਰੀ ਮਾਇ ॥ ਗੁਰਮੁਖਿ ਸਜਣੁ ਗੁਣਕਾਰੀਆ ਮਿਲਿ ਸਜਣ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਹੀਰੈ ਹੀਰੁ ਮਿਲਿ ਬੇਧਿਆ ਰੰਗਿ ਚਲੂਲੈ ਨਾਇ ॥੧॥

Sirīrāg mėhlā 4. Guṇ gāvā guṇ vithrā guṇ bolī merī mā▫e Gurmukẖ sajaṇ guṇkārī▫ā mil sajaṇ har guṇ gā▫e  Hīrai hīr mil beḏẖi▫ā rang cẖalūlai nā▫e ||1||

 

Composition of the fourth Guru in Raga Siriraag. I have always wished that I (gaava = sing) praise (gun) Divine virtues myself and (vithra) spread the word (boli) in my speech, o (meyri) my (maaey) mother.

(Sajan-u) a friend (gurmukh-i) who follows the guru (gunkaareeaa) imparts awareness of Divine virtues; (sajan) friends (gaaey = sing) praise and emulate (har-i) Divine (gun) virtues (mil-i) together.

Like (heer-u) a diamond (mil-i = meeting) when applied cuts (heeai) a diamond, a seeker’s mind (beydhiaa = pierced) is influenced by (chaloolai = fast, rang-I = with colour) with love (naaey) of Naam. 1.

 

ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਣ ਗਾਵਾ ਤ੍ਰਿਪਤਿ ਮਨਿ ਹੋਇ ॥ ਅੰਤਰਿ ਪਿਆਸ ਹਰਿ ਨਾਮ ਕੀ ਗੁਰੁ ਤੁਸਿ ਮਿਲਾਵੈ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere govinḏā guṇ gāvā ṯaripaṯ man ho▫e   Anṯar pi▫ās har nām kī gur ṯus milāvai so▫e ||1|| rahā▫o

 

O (meyrey) my (govinda = master of universe) Almighty Master, my (man-i) mind (hoey) is (tripat-I = satiated) happy when I (gaava = sing) praise (gun) Divine virtues.

I have (piaas-u = thirst) love for Naam of (har-i) the Almighty which (gur-u) the guru (tus-i = pleased) kindly (milaavai) enables to get (soey) that. 1.

(Rahaau) dwell on this and contemplate on this.

 

ਮਨੁ ਰੰਗਹੁ ਵਡਭਾਗੀਹੋ ਗੁਰੁ ਤੁਠਾ ਕਰੇ ਪਸਾਉ ॥ ਗੁਰੁ ਨਾਮੁ ਦ੍ਰਿੜਾਏ ਰੰਗ ਸਿਉ ਹਉ ਸਤਿਗੁਰ ਕੈ ਬਲਿ ਜਾਉ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਹਰਿ ਨਾਮੁ ਨ ਲਭਈ ਲਖ ਕੋਟੀ ਕਰਮ ਕਮਾਉ ॥੨॥

Man rangahu vadbẖāgīho gur ṯuṯẖā kare pasā▫o   Gur nām driṛ▫ā▫e rang si▫o ha▫o saṯgur kai bal jā▫o   Bin saṯgur har nām na labẖ▫ī lakẖ kotī karam kamā▫o ||2||

 

(Rangahu) imbue (man-u) the mind and (vaddbhaagiho) be fortunate; the guru when (tutthaa) pleased (karey = does, pasaau = spread) imparts awreness.

(Gur-u) the guru (drirraaey) gives firm understanding of Naam (siau) with (rang) love; (hau) I (bal-I jaau = am sacrifice) adore (satigur) the true guru.

One may (kamaaey) perform lakhs and (kotti) crores of (karam) rituals, but awareness of (har-i) Divine (nam-u) commands is not (labhaee = found) obtained (bin-u) without/except from the true guru. 2.

 

Note: It is an observed fact that any plant growing next to a Sandalwood tree gets its fragrance. There is also a parallel concept that a base metal like iron or copper gets transformed into gold when it touches a stone called Paaras. Gurbani uses both these to convey the effect of the guru’s company in transforming one’s life. The concept of iron changing to gold is used in the verse below.

 

ਬਿਨੁ ਭਾਗਾ ਸਤਿਗੁਰੁ ਨਾ ਮਿਲੈ ਘਰਿ ਬੈਠਿਆ ਨਿਕਟਿ ਨਿਤ ਪਾਸਿ ॥ ਅੰਤਰਿ ਅਗਿਆਨ ਦੁਖੁ ਭਰਮੁ ਹੈ ਵਿਚਿ ਪੜਦਾ ਦੂਰਿ ਪਈਆਸਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੰਚਨੁ ਨਾ ਥੀਐ ਮਨਮੁਖੁ ਲੋਹੁ ਬੂਡਾ ਬੇੜੀ ਪਾਸਿ ॥੩॥

Bin bẖāgā saṯgur nā milai gẖar baiṯẖi▫ā nikat niṯ pās   Anṯar agi▫ān ḏukẖ bẖaram hai vicẖ paṛ▫ḏā ḏūr pa▫ī▫ās   Bin saṯgur bẖete kancẖan nā thī▫ai manmukẖ lohu būdā beṛī pās ||3||

 

The Almighty (satigur-u) true guru is not (milai) found though (nit) ever (baitthiaa) sitting (nikatt-i) near (paas-i) with one (ghar-i) in the house, i.e. the Almighty present within is not found, (bin-u) without (bhaaga) destiny.

There is (parrda) a curtain of (agiaan) ignorance (paiaas-u) existing (antar-i) in the mind, causing (bharam) delusion of perceiving the Almighty (door-i) far and (dukh-u) suffer – separation from the Almighty.

The mind does not (theeai) become pure like (Kanchan-u) gold free of impurities without (bheyttey) meeting/following (satigur) the true guru and (manmukh-u) the self-willed person (loh = iron) base metal/human being loaded with vices (booddaa) drowns in vices despite (beyrri) the boat of Naam being (paas-i = with him/her. i.e. within. 3.

 

ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਹਰਿ ਨਾਵ ਹੈ ਕਿਤੁ ਬਿਧਿ ਚੜਿਆ ਜਾਇ ॥ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਵਿਚਿ ਬੋਹਿਥ ਬੈਠਾ ਆਇ ॥ ਧੰਨੁ ਧੰਨੁ ਵਡਭਾਗੀ ਨਾਨਕਾ ਜਿਨਾ ਸਤਿਗੁਰੁ ਲਏ ਮਿਲਾਇ ॥੪॥੩॥੬੭॥

Saṯgur bohith har nāv hai kiṯ biḏẖ cẖaṛi▫ā jā▫e   Saṯgur kai bẖāṇai jo cẖalai vicẖ bohith baiṯẖā ā▫e   Ḏẖanḏẖan vadbẖāgī nānkā jinā saṯgur la▫e milā▫e ||4||3||67||

 

Question: (Satigur-u) the true guru is the sailor of (bohith-u) ship of (naav) Naam of (har-i) the Almighty; in (kit-u) which (bidh-i) way it may be (chrriaa) boarded

Answer: One (jo) who (chalai = walks) complies with (bhaanai = will) teachings of the true guru (aaey) comes and (baittha) sits (vich-i) in (bohith) the ship.

(Dha’nn-u dha’nn-u) greatly blessed are those (jinaa) whom the Almighty (laey milaaey) leads to the true guru, says fourth Nanak. 4. 3. 67.

 

 

Page 41

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਹਉ ਪੰਥੁ ਦਸਾਈ ਨਿਤ ਖੜੀ ਕੋਈ ਪ੍ਰਭੁ ਦਸੇ ਤਿਨਿ ਜਾਉ ॥ ਜਿਨੀ ਮੇਰਾ ਪਿਆਰਾ ਰਾਵਿਆ ਤਿਨ ਪੀਛੈ ਲਾਗਿ ਫਿਰਾਉ ॥ ਕਰਿ ਮਿੰਨਤਿ ਕਰਿ ਜੋਦੜੀ ਮੈ ਪ੍ਰਭੁ ਮਿਲਣੈ ਕਾ ਚਾਉ ॥੧॥

Sirīrāg mėhlā 4. Ha▫o panth ḏasā▫ī niṯ kẖaṛī ko▫ī parabẖ ḏase ṯin jā▫o Jinī merā pi▫ārā rāvi▫ā ṯin pīcẖẖai lāg firā▫o   Kar minaṯ kar joḏ▫ṛī mai parabẖ milṇai kā cẖā▫o ||1||

 

Composition of the fourth Guru in Raga Siriraag. (Hau) am (nit) forever (kharri) standing on the road (dasaaee) asking (panth-u) the route to (prabh-u) the Amighty, (koee) someone (dasey) tells then I (jaau) on that path.

I (laag-i) tag on to and (peechhai phiraau) follow those (jinni) who (raaviaa) have experienced presence of (meyra) my (piaaraa) Beloved Almighty.

I (kar-i) make (mi’nnat-i) entreaty, I make (jodrri) supplication to fulfil (mai) my (chaau) yearning for (milnai) meeting (prabh-u) the Almighty. 1.

 

ਮੇਰੇ ਭਾਈ ਜਨਾ ਕੋਈ ਮੋ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਮੇਲਿ ਮਿਲਾਇ ॥ ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਦੀਆ ਦਿਖਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere bẖā▫ī janā ko▫ī mo ka▫o har parabẖ mel milā▫e   Ha▫o saṯgur vitahu vāri▫ā jin har parabẖ ḏī▫āḏikẖā▫e ||1|| rahā▫o

 

(Meyrey) my (bhaai janaa) brethren, (koee) someone (meyl-i) lead me the true guru who can (milaaey) unite me with (prabh-u) the Creator.

(Hau) I (vaariaa = am sacrifice, vittah-u = to) adore (satigur) the true guru (jin-i) who (dikhaaey) shows (har-i) the Almighty (prabh-u) Master. 1.

(Rahaau) dwell on this and contemplate on this.

 

ਹੋਇ ਨਿਮਾਣੀ ਢਹਿ ਪਵਾ ਪੂਰੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥ ਨਿਮਾਣਿਆ ਗੁਰੁ ਮਾਣੁ ਹੈ ਗੁਰੁ ਸਤਿਗੁਰੁ ਕਰੇ ਸਾਬਾਸਿ ॥ ਹਉ ਗੁਰੁ ਸਾਲਾਹਿ ਨ ਰਜਊ ਮੈ ਮੇਲੇ ਹਰਿ ਪ੍ਰਭੁ ਪਾਸਿ ॥੨॥

Ho▫e nimāṇī dẖėh pavā pūre saṯgur pās Nimāṇi▫ā gur māṇ hai gur saṯgur kare sābās Ha▫o gur sālāhi na raj▫ū mai mele har parabẖ pās ||2||

 

I shall (hoey) be (nimaani) humble and (ddhah-I pavaa = fall down, paas-I = near) fall at feet of (poorey) the perfect.

The guru is (maan-u = honour) the support of (nimaaniaa) the hapless; (gur-u) the great (satigur) true guru (karey saabaas-i) cheers, i.e. uplifts the lowly.

(Hau) I am never (rajaoo) satisfied to have (saalaah-i) praised the guru enough, who (meyley) unites (har-i) the Almighty (prabh-u) Master who abides (paas-i) with (mai) me, i.e. to find the Almighty within me.2.

 

ਸਤਿਗੁਰ ਨੋ ਸਭ ਕੋ ਲੋਚਦਾ ਜੇਤਾ ਜਗਤੁ ਸਭੁ ਕੋਇ ॥ ਬਿਨੁ ਭਾਗਾ ਦਰਸਨੁ ਨਾ ਥੀਐ ਭਾਗਹੀਣ ਬਹਿ ਰੋਇ ॥ ਜੋ ਹਰਿ ਪ੍ਰਭ ਭਾਣਾ ਸੋ ਥੀਆ ਧੁਰਿ ਲਿਖਿਆ ਨ ਮੇਟੈ ਕੋਇ ॥੩॥

Saṯgur no sabẖ ko locẖḏā jeṯā jagaṯ sabẖ ko▫e   Bin bẖāgā ḏarsan nā thī▫ai bẖāghīṇ bahi ro▫e.  Jo har parabẖ bẖāṇā so thī▫ā ḏẖur likẖi▫ā na metai ko▫e ||3||

 

(Sabh ko) everyone in (jeyta = as much) the whole (jagat-u) world, (lochda) yearns to meet (satigur) the true guru, yes (sabh-u koey) everyone who wishes to find the Almighty

But (darsan-u) meeting with the true guru is not (theeai = happen) come about (bin-u) without (bhaaga) good fortune; (bhaagheen) those without good deeds (bah-i) sit and (roey = weep) repent.

(Jo) whatever is (bhaana) will/decision of (har-i) the Almighty, 9so) that (theeaa) happens; (na koey) no one can (meyttai = erases) can countermand (likhiaa = writing) writ of (dhur-I = of source) of the Almighty. 3.

Message: The guru is found with Divine grace, one cannot find the guru without that.

 

ਆਪੇ ਸਤਿਗੁਰੁ ਆਪਿ ਹਰਿ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇ ॥ ਆਪਿ ਦਇਆ ਕਰਿ ਮੇਲਸੀ ਗੁਰ ਸਤਿਗੁਰ ਪੀਛੈ ਪਾਇ ॥ ਸਭੁ ਜਗਜੀਵਨੁ ਜਗਿ ਆਪਿ ਹੈ ਨਾਨਕ ਜਲੁ ਜਲਹਿ ਸਮਾਇ ॥੪॥੪॥੬੮॥

Āpe saṯgur āp har āpe mel milā▫e   Āp ḏa▫i▫ā kar melsī gur saṯgur pīcẖẖai pā▫e   Sabẖ jagjīvan jag āp hai Nānak jal jalėh samā▫e ||4||4||68||

 

The Supreme Being is (aapey) IT-self (satigur-u) true guru and (aap-i) IT-self (har-i) God, and (aapey) (milaaey) facilitates (meyl-i) union.

The Almighty (kar-i) bestows (daiaa = compassion) grace and (meylsi) unites with IT-self by (paaey = put, peechhai = behind) causing to follow (satigur) true guru.

The Almighty is (aap-i) IT-self (sabh-u) all (jagjeevan = life of the world) the creatures (jag-i) in the world, and unites them with IT-self like (jal-u) water (samaaey) mixes (jalah-i) in water, says fourth Nanak. 4. 4. 68.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਰਸੁ ਅਤਿ ਭਲਾ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ਰਸੁ ਖਾਇ ॥ ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਓਇ ਵੇਪਰਵਾਹ ਨ ਬੋਲਨੀ ਹਉ ਮਲਿ ਮਲਿ ਧੋਵਾ ਤਿਨ ਪਾਇ ॥੧॥

Sirīrāg mėhlā 4. Ras amriṯ nām ras aṯ bẖalā kiṯ biḏẖ milai ras kẖā▫e  Jā▫e pucẖẖahu sohāgaṇī ṯusā ki▫o kar mili▫ā parabẖā▫e   O▫e veparvāh na bolnī ha▫o mal mal ḏẖovā ṯin pā▫e ||1|

 

Composition of the fourth Guru in Raga Siriraag. (Ras-u = taste) the experience of living by Naam/Divine virtues and commands, is (amrit-u) life-giving (ras-u) elixir, it is (at-i) very (bhalaa) good; I wonder by (kit-u) which (bidh-i) method it (milai) is obtained to (khaaey = eat) drink this (ras-u) elixir, i.e. how to obtain awareness of Naam and practice it? 

Then I tell myself to (jaaey = go) approach (sohaagni) the fortunate soul-women and (puchhah-u) ask, how (prab-u) the Almighty (aaey) come to (miliaa = meet) abide (tusaa) your minds.

(Oey) they are (veyparvaa) carefree and do not (bolni) talk despite I (mal-i mal-i) rub and (dhova) wash (tin) their (paaey) feet, i.e. make requests. 1.

 

ਭਾਈ ਰੇ ਮਿਲਿ ਸਜਣ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥ ਸਜਣੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਹੈ ਦੁਖੁ ਕਢੈ ਹਉਮੈ ਮਾਰਿ ॥੧॥ ਰਹਾਉ॥

Bẖā▫ī re mil sajaṇ har guṇ sār   Sajaṇ saṯgur purakẖ hai ḏukẖ kadẖai ha▫umai mār ||1|| rahā▫o

 

(Rey) o (bhaai) brother, (mil-i) find such (sajan) friends in whose company you can (saar-i) remember (gun) virtues of (har-i) the Almighty.

(satigur-u) the true guru is (purakh-u) the great (sajan-u) friend; he (maar-i) subdues and (kaddhai) dispels (haumai) ego – acting by self-will, which causes to commit vices thus – obviating (dukh-u) suffering. 1.

(Rahaau) dwell on this and contemplate on this

 

ਗੁਰਮੁਖੀਆ ਸੋਹਾਗਣੀ ਤਿਨ ਦਇਆ ਪਈ ਮਨਿ ਆਇ ॥ ਸਤਿਗੁਰ ਵਚਨੁ ਰਤੰਨੁ ਹੈ ਜੋ ਮੰਨੇ ਸੁ ਹਰਿ ਰਸੁ ਖਾਇ ॥ ਸੇ ਵਡਭਾਗੀ ਵਡ ਜਾਣੀਅਹਿ ਜਿਨ ਹਰਿ ਰਸੁ ਖਾਧਾ ਗੁਰ ਭਾਇ ॥੨॥

Gurmukẖī▫ā sohāgaṇī ṯin ḏa▫i▫ā pa▫ī man ā▫e   Saṯgur vacẖan raṯann hai jo manne so har ras kẖā▫e  Se vadbẖāgī vad jāṇī▫ahi jin har ras kẖāḏẖā gur bẖā▫e||2||

 

(Gurmukheeaa) those who follow the guru are (sohaagni) fortunate to have God in mind; they have (daiaa) compassion (paee) put in (tin) their (man-i) minds;

they say (vachan-u) word of (satigur) true guru is (rata’nn-u jewel) Naam; (jo) one who (manney) obeys (khaaey = eats) drinks (har-i) the Divine elixir, i.e. experiences the pleasure of living by Naam.

(Jin) those who (khaadhaa = eat) drink Divine elixir, i.e. live by Naam, (sey) they are (jaaneeah-i) are considered (vadd) highly (vaddbhaagi) fortunate – they experience the Almighty within. 2.

 

ਇਹੁ ਹਰਿ ਰਸੁ ਵਣਿ ਤਿਣਿ ਸਭਤੁ ਹੈ ਭਾਗਹੀਣ ਨਹੀ ਖਾਇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਪਲੈ ਨਾ ਪਵੈ ਮਨਮੁਖ ਰਹੇ ਬਿਲਲਾਇ ॥ ਓਇ ਸਤਿਗੁਰ

ਆਗੈ ਨਾ ਨਿਵਹਿ ਓਨਾ ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਬਲਾਇ ॥੩॥

Ih har ras vaṇ ṯiṇ sabẖaṯ hai bẖāghīṇ nahī kẖā▫e   Bin saṯgur palai nā pavai manmukẖ rahe billā▫e   O▫e saṯgur āgai nā nivėh onā anṯar kroḏẖ balā▫e ||3||

 

(Ih-u) this (har-I ras-u) Divine elixir is available God is experienced==== – (sabhat) everywhere, (van-i) in trees and (tin-i/trin-i) in every blade of grass, but (bhaag-heen) the unfortunate ones do not (khaaey) drink, i.e. they do not get awareness of Naam for not following the guru.

Awareness of Naam is not (palai = in la, pavai = put) obtained (bin-u) except from (satigur) the true guru; (manmukh) the self-willed do not follow the guru and (bil-laaey) bemoan.

(Oey) they do not (nivah-I = bow, aagai = before) submit to teachings of the true guru; they (balaaey = tormentor) the terrible (krodh-u) wrath (antar-i) in (ona) them. 3.

 

God can be experienced even in grass and plants but the unfortunate do not. It is not obtained without the guru but the (Manmukh) the self-oriented keep wailing; they do not follow the guru filled as they are with great anger. 3. 

 

ਹਰਿ ਹਰਿ ਹਰਿ ਰਸੁ ਆਪਿ ਹੈ ਆਪੇ ਹਰਿ ਰਸੁ ਹੋਇ ॥ ਆਪਿ ਦਇਆ ਕਰਿ ਦੇਵਸੀ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਚੋਇ ॥ ਸਭੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਨਾਨਕ ਹਰਿ ਵਸਿਆ ਮਨਿ ਸੋਇ ॥੪॥੫॥੬੯॥

Har har har ras āp hai āpe har ras ho▫e   Āp ḏa▫i▫ā kar ḏevsī gurmukẖ amriṯ cẖo▫e   Sabẖ ṯan man hari▫ā ho▫i▫ā Nānak har vasi▫ā man so▫e ||4||5||69|

 

 

(Har-i har-i har-i = Divine – thrice, ras-u = elixir) God is (aap-i) It-self present in everyone low or high, Divine experiences is obtained through thought, word and deed; The almighty (aapey) IT-self (hoey) becomes (har-I ras-i) Divine experience of the mind. ==============

The Almighty (aap-i) It-elf (daiaa kar-i0 kindly (deyvsi) gives this experience by (choey) pouring (gurmukh-i) into mouth of one who follows the guru, i.e. awareness of comes by Divine  grace through the guru.

When (soey = that one) The Supreme Being (har-i) Almighty (vasiaa) abides (man-i) in mind, everything including (tan-u) body and (man-u) mind (hoiaa = become, hariaa = green) are rejuvenated to overcome distractions and experience God, says fourth Nanak. 4. 5. 69.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਦਿਨਸੁ ਚੜੈ ਫਿਰਿ ਆਥਵੈ ਰੈਣਿ ਸਬਾਈ ਜਾਇ ॥ ਆਵ ਘਟੈ ਨਰੁ ਨਾ ਬੁਝੈ ਨਿਤਿ ਮੂਸਾ ਲਾਜੁ ਟੁਕਾਇ ॥ ਗੁੜੁ ਮਿਠਾ ਮਾਇਆ ਪਸਰਿਆ ਮਨਮੁਖੁ ਲਗਿ ਮਾਖੀ ਪਚੈ ਪਚਾਇ ॥ ੧॥

Sirīrāg mėhlā 4. Ḏinas cẖaṛai fir āthvai raiṇ sabā▫ī jā▫e   Āv gẖatai nar nā bujẖai niṯ mūsā lāj tukā▫e   Guṛ miṯẖā mā▫i▫ā pasri▫ā manmukẖ lag mākẖī pacẖai pacẖā▫e ||1||

 

Composition of the fourth Guru in Raga Sirirag. (Dinas-u/dinkar) the sun (charrai) rises and (phir-i) then (aathvai) sets; this how the day passes, and (sabaaee) the whole (rain-I = night) life (jaaey = goes) passes.

(Aav) residual life (ghattai) reduces with passage of every day, but (nar-u) the human being does not (bujhai) understand that (moosa) the rat is (nit-i) ever (ttukaaey) eating into (laaj) string, i.e. time is reducing the age all the time.

(Manmukh-u) a self-willed person is not conscious of the transient nature of life, finds (pasriaa) the available objects of pleasure (mitthaa = sweet) absorbing and (pachai pachaaey) perishes like (maakhi) a fly gets stuck (lag-i = attached) sitting on melted molasses. 1.

 

ਭਾਈ ਰੇ ਮੈ ਮੀਤੁ ਸਖਾ ਪ੍ਰਭੁ ਸੋਇ ॥ ਪੁਤੁ ਕਲਤੁ ਮੋਹੁ ਬਿਖੁ ਹੈ ਅੰਤਿ ਬੇਲੀ ਕੋਇ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re mai mīṯ sakẖā parabẖ so▫e   Puṯ kalaṯ moh bikẖ hai anṯ belī ko▫e na ho▫. ||1|| rahā▫o

 

(Rey) o (bhaai) brethren, (soey = that one) the One (prabh-u) almighty alone is (meet) friend and (sakhaa) companion for both here and the hereafter.

(Moh-u) attachment to (put-u = son) children, (kalat-u) spouse/family is cause of committing (bikh-u) vices, but (kaoi naah-I = not any) no one (beyli = friend) is available to help (ant-i) at the end – when consequences of vices have to be faced. 1.

(Rahaau) dwell on this and contemplate on this.

 

 

Page 42 

 

 

ਗੁਰਮਤਿ ਹਰਿ ਲਿਵ ਉਬਰੇ ਅਲਿਪਤੁ ਰਹੇ ਸਰਣਾਇ ॥ ਓਨੀ ਚਲਣੁ ਸਦਾ ਨਿਹਾਲਿਆ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥ ਗੁਰਮੁਖਿ ਦਰਗਹ ਮੰਨੀਅਹਿ ਹਰਿ ਆਪਿ ਲਏ ਗਲਿ ਲਾਇ ॥੨॥

Gurmaṯ har liv ubre alipaṯ rahe sarṇā▫e  Onī cẖalaṇ saḏā nihāli▫ā har kẖaracẖ lī▫ā paṯ pā▫e   Gurmukẖḏargėh manī▫ah har āp la▫e gal lā▫e ||2||

 

Those (gurmat-i) guided by the guru’s counsel pay (rahey) remain (sarnaaey = in sanctuary) in care and obedience, paying (liv) attention to commands of (har-i) the Almighty; they (alipat-u) are untouched by and (ubrey) rise above vices.

(Oni) they (sadaa) ever (nihaaliaa) see) are conscious of (chalan-u) of departure death and (paaey) put (kharach-u = expenses) needs for the journey (pat-i) in the bag, i.e. obtain awareness of Divine commands and live by them.

(Gumukh-i) those who follow the guru are (ma’nneeah-i) accepted (dargah) by Divine court and (har-i) the Almighty (aap-i) IT-self comes forward to (laaey = touch, gal-i = throat) embrace, i.e. unite with IT-self. 2.

 

ਗੁਰਮੁਖਾ ਨੋ ਪੰਥੁ ਪਰਗਟਾ ਦਰਿ ਠਾਕ ਨ ਕੋਈ ਪਾਇ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹਨਿ ਨਾਮੁ ਮਨਿ ਨਾਮਿ ਰਹਨਿ ਲਿਵ ਲਾਇ ॥ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇ ॥੩॥

Gurmukẖā no panth pargatā ḏar ṯẖāk na ko▫ī pā▫e  Har nām salāhan nām man nām rahan liv lā▫e  Anhaḏ ḏẖunī ḏar vajḏe ḏar sacẖai sobẖā pā▫e ||3||

 

(Panth) the path is (patgattaa = manifest) clear (no) for (gurmukha) those who follow the guru, and do not (paaey) find (koi) any (tthaak) impediment to (dar-i) Divine court/the Almighty.

They (salaahan-i) praise/obey (naam-u) commands of (har-i) the Almighty, keep Naam (man-i) in mind and (rahan-i) remain with (liv) attention (laaey) fixed (naam-i) on Naam.

(Anhad) incessant (dhuni) music (vaajdey) plays (dar-i) in Divine court to welcome them; they (paaey) receive (sobha) glory (dar-i) in court (sachai) of the Eternal. 3.

 

ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹਿਆ ਤਿਨਾ ਸਭ ਕੋ ਕਹੈ ਸਾਬਾਸਿ ॥ ਤਿਨ ਕੀ ਸੰਗਤਿ ਦੇਹਿ ਪ੍ਰਭ ਮੈ ਜਾਚਿਕ ਕੀ ਅਰਦਾਸਿ ॥ ਨਾਨਕ ਭਾਗ ਵਡੇ ਤਿਨਾ ਗੁਰਮੁਖਾ ਜਿਨ ਅੰਤਰਿ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੩੩॥ ੩੧॥੬॥੭੦॥

Jinī gurmukẖ nām sahāli▫ā ṯinā sabẖ ko kahai sābās   Ŧin kī sangaṯ ḏėh parabẖ mai jācẖik kī arḏās   Nānak bẖāg vade ṯinā gurmukẖā jin anṯar nām pargās ||4||33||31||6||70|

 

(Jini) those who (salaahiaa) praise/obey Naam (gurmukh-i) with the guru’s guidance, (sabh ko) everyone (karai = does, saabaas-i = praise) praises (tina) them.

O (prabh-i) Almighty, please (deh-i = give) lead me (tin ki) their (sangat-i) company; of (mai) I (jaachik) the beggar make this (ardaas-i) the supplication – so that I can follow their example.

(jin) those (gurmukha) followers of the guru, (tina) they have (vaddey) good (bhaag) fortune of receiving (pargaas-i) enlightenment of Naam (antar-i) in them, says fourth Nanak. 4. 33. 31. 6. 70

 

 

This completes the Shabads of the fourth Guru. The numerals given at the end of the last verse have the following significance.

 

4 – Verses in this Shabad.

33 – Shabads of the first Guru.

31 – Shabads of the third Guru.

6 – Shabads of the fourth Guru.

70 – Total Shabads of the first, third and fourth gurus.