SGGS pp 74-76, Sirirag M: 1, Pahre

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਪਹਰੇ ਘਰੁ ੧ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Sirīrāg mėhlā 1 pahre gẖar 1.

 

Invoking the One all-pervasive Creator who may be known by the guru’s grace/guidance. Composition of the first Guru in Rag Sirirag, named Pahrey to be sung to the first clef (beat).

 

Note: This composition is called ਪਹਰੇ (Pahrey). Pahr is a three hours long unit of time, and eight Pahrs make up the 24 hours of day and night. The mentions only four Pahars or stages of the night/life.

 

Note: This composition and many others in Gurbani use the example of a roving merchant who moves during the day and stops for the night. He starts the journey again the next morning after the transit halt. This is used as metaphor for the soul which enters a body on birth and leaves when the body dies on completion of the allotted life-span. Life therefore akin to night. Like the Vanjaara travels to do business with money, the soul takes birth to conduct itself by the wealth of Naam/Divine commands.

 

ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥ ਉਰਧ ਤਪੁ ਅੰਤਰਿ ਕਰੇ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਖਸਮ ਸੇਤੀ ਅਰਦਾਸਿ ॥

Pahilai pahrai raiṇ kai vaṇjāri▫ā miṯrā hukam pa▫i▫ā garbẖās. Uraḏẖ ṯap anṯar kare vaṇjāri▫ā miṯrā kẖasam seṯī arḏās.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (pahilai) first (pahrai = three hours) stage (kai) of (raini = night) life the foetus is (paiaa = put) formed (garbhaasi) in the womb (hukami = by Divine command) according to laws of nature.

There it (karey = performs, tapu = austerity) is in difficult (uradh) upside-down state (antari) in the womb and makes (ardaasi) supplication (seyti) to (khasam) the Master – to take care of it.

 

ਖਸਮ ਸੇਤੀ ਅਰਦਾਸਿ ਵਖਾਣੈ ਉਰਧ ਧਿਆਨਿ ਲਿਵ ਲਾਗਾ ॥ ਨਾ ਮਰਜਾਦੁ ਆਇਆ ਕਲਿ ਭੀਤਰਿ ਬਾਹੁੜਿ ਜਾਸੀ ਨਾਗਾ ॥

Kẖasam seṯī arḏās vakẖāṇai uraḏẖ ḏẖi▫ān liv lāgā. Nā marjāḏ ā▫i▫ā kal bẖīṯar bāhuṛ jāsī nāgā.

 

In (uradh) upside-down state it (vakhaai = says) makes (ardaasi) supplication (seyti) to (khasam) the Master (laagaa) fixing (liv) attention (dhiaani) with focus.

It (aaiaa) comes/is born (na marjaadu = without right conduct) naked (bheetari) in (kali) the world and (baahurri) later (jaasi) later goes (naaga) naked.

 

ਜੈਸੀ ਕਲਮ ਵੁੜੀ ਹੈ ਮਸਤਕਿ ਤੈਸੀ ਜੀਅੜੇ ਪਾਸਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਹੁਕਮਿ ਪਇਆ ਗਰਭਾਸਿ ॥੧॥

Jaisī kalam vuṛī hai masṯak ṯaisī jī▫aṛe pās.  Kaho Nānak parāṇī pahilai pahrai hukam pa▫i▫ā garbẖās. ||1||

 

(Jaisi) as (hai) has (kalam) pen of the Creator (vurri) moved (mastaki) on the forehead (taisi) that is (paaasi) with (jeearrey) the creature, i.e. the role allotted and its rules are made known to the soul and is called Naam – but the human being gets engrossed in transitory pleasures this is forgets Naam as described in the second stanza.

Says Guru Nanak: O (praani) creature, in (pahilai) first (pahrai = three hours) stage of life the foetus is (paiaa = put) formed (garbhaasi) in the womb (hukami = by Divine command) according to laws of nature. 1.

Page 75

 

ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥ ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਜਿਉ ਜਸੁਦਾ ਘਰਿ ਕਾਨੁ ॥

Ḏūjai pahrai raiṇ kai vaṇjāri▫ā miṯrā visar ga▫i▫ā ḏẖi▫ān. Hatho hath nacẖā▫ī▫ai vaṇjāri▫ā miṯrā ji▫o jasuḏā gẖar kān.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (doojai) the second (pahrai = three hours) stage (kai) of (raini = night) life (dhiaanu) remembrance of Naam of the Almighty (visari gaiaa) is forgotten.

The child (nachaaeeai = is caused to dance) is pampered (hatho hathi = from hand to hand) by relatives, like (kaanu) Krishna of the Mahabharata (ghari = in the house of) by the mother (jasuda) Yashoda.

 

ਹਥੋ ਹਥਿ ਨਚਾਈਐ ਪ੍ਰਾਣੀ ਮਾਤ ਕਹੈ ਸੁਤੁ ਮੇਰਾ ॥ ਚੇਤਿ ਅਚੇਤ ਮੂੜ ਮਨ ਮੇਰੇ ਅੰਤਿ ਨਹੀ ਕਛੁ ਤੇਰਾ ॥

Hatho hath nacẖā▫ī▫ai parāṇī māṯ kahai suṯ merā. Cẖeṯ acẖeṯ mūṛ man mere anṯ nahī kacẖẖ ṯerā.

 

 

The child (nachaaeeai = is caused to dance) is pampered (hatho hathi = from hand to hand) by relatives; (maat) the mother (kahai) says it is my (sutu) son, i.e. attachment and possessiveness develops.

O (meyrey) my (acheyt) thoughtless (man) mind, (cheyti) just think and you will realise (nahi kachhu) nothing will be (teyra) yours when (anti) end comes – association with relatives and possessions is transitory and ends with death.

 

ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਮਨ ਭੀਤਰਿ ਧਰਿ ਗਿਆਨੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਦੂਜੈ ਪਹਰੈ ਵਿਸਰਿ ਗਇਆ ਧਿਆਨੁ ॥੨॥

Jin racẖ racẖi▫ā ṯisėh na jāṇai man bẖīṯar ḏẖar gi▫ān. Kaho Nānak parāṇī ḏūjai pahrai visar ga▫i▫ā ḏẖi▫ān. ||2|

 

One does not (dharI dhiaanu) contemplate) look (bheetari) within to (jaanai) be aware of Naam of the Creator who first (rachi) created the wherewithal and then (rachiaa) created the creatures

Says Guru Nanak: O (praani) creature, in (doojai) second (pahrai = three hours) stage of life (dhiaanu) remembrance of Naam of the Almighty (visari gaiaa) is forgotten. 2.

 

ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤਹੀ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਧਾ ਛੁਟਹਿ ਜਿਤੁ ॥

Ŧījai pahrai raiṇ kai vaṇjāri▫ā miṯrā ḏẖan joban si▫o cẖiṯ. Har kā nām na cẖeṯahī vaṇjāri▫ā miṯrā baḏẖā cẖẖutėh jiṯ.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (teejai) the third (pahrai = three hours) stage (kai) of (raini = night) life (chitu) the mind one gets attached (siau) to (dhan) wealth and (joban = youth) physical beauty/strength.

S/he does not (cheytahi) keep in mind Naam of (hari) the Almighty by (jitu) which s/he can (chuttahi) be free from (badhaa = bound) attachments.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਚੇਤੈ ਪ੍ਰਾਣੀ ਬਿਕਲੁ ਭਇਆ ਸੰਗਿ ਮਾਇਆ ॥ ਧਨ ਸਿਉ ਰਤਾ ਜੋਬਨਿ ਮਤਾ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥

Har kā nām na cẖeṯai parāṇī bikal bẖa▫i▫ā sang mā▫i▫ā. Ḏẖan si▫o raṯā joban maṯā ahilā janam gavā▫i▫ā.

 

(Praani) the creature (bahiaa) is (bikalu = without strength) inebriated (sangi) by attachment to (maaiaa) the world-play does not keep Naam of (hari) the Almighty (cheytai) in mind.

S/he is (rataa = imbued) attached to (dhan) wealth and (mataa) intoxicated (jobani = by youth) by physical beauty/strength and the opportunity to find God in (janamu) human birth (gavaaiaa) is lost.

 

ਧਰਮ ਸੇਤੀ ਵਾਪਾਰੁ ਨ ਕੀਤੋ ਕਰਮੁ ਨ ਕੀਤੋ ਮਿਤੁ ॥ ਕਹੁ ਨਾਨਕ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਧਨ ਜੋਬਨ ਸਿਉ ਚਿਤੁ ॥੩॥

Ḏẖaram seṯī vāpār na kīṯo karam na kīṯo miṯ. Kaho Nānak ṯījai pahrai parāṇī ḏẖan joban si▫o cẖiṯ. ||3||

 

S/he does not (keeto) do (vaapaaru) business with (dharam) honesty, i.e. does not conduct the self by Naam; and does not (keeto = do, karam-u = deed) act such as to be (mitu) friend with, i.e. earn, (karamu) Divine grace.

Says Guru Nanak: O (praani) creature, in (teejai) third (pahrai = three hours) stage of life (chitu) the mind one gets attached (siau) to (dhan) wealth and (joban = youth) physical beauty/strength. 3.

 

ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਲਾਵੀ ਆਇਆ ਖੇਤੁ ॥ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕਿਸੈ ਨ ਮਿਲਿਆ ਭੇਤੁ ॥

Cẖa▫uthai pahrai raiṇ kai vaṇjāri▫ā miṯrā lāvī ā▫i▫ā kẖeṯ. Jā jam pakaṛ cẖalā▫i▫ā vaṇjāri▫ā miṯrā kisai na mili▫ā bẖeṯ.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (chauthai) the fourth (pahrai = three hours) stage (kai) of (raini = night) life, (laavi) harvesters (aaiaa) come to (kheytu) the crop, i.e. one knows death is near.

But (kisai na) no one (miliaa = receives, bheytu = secret) knows (ja) when (jami) the agent of Divine justice shall (pakarri) grab and (chalaaiaa = driven) take away.

 

ਭੇਤੁ ਚੇਤੁ ਹਰਿ ਕਿਸੈ ਨ ਮਿਲਿਓ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥ ਝੂਠਾ ਰੁਦਨੁ ਹੋਆ ਦੋੁਆਲੈ ਖਿਨ ਮਹਿ ਭਇਆ ਪਰਾਇਆ ॥

Bẖeṯ cẖeṯ har kisai na mili▫o jā jam pakaṛ cẖalā▫i▫ā. Jẖūṯẖā ruḏan ho▫ā ḏo▫ālai kẖin mėh bẖa▫i▫ā parā▫i▫ā.

 

(Kisai na) no one (milia) gets (bheytu cheytu) inkling when (jam) the agent of Divine is to come to (pakarri chalaaiaa) take away the soul.

But when this happens (jhotthaa) false (rudanu) weeping (hoaa) happens (doaalai) round the body; everything that s/he was attached to (bhaiaa = becomes (paraaiaa) alien, i.e. is left behind and belongs to others.

 

ਸਾਈ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਈ ਜਿਸੁ ਸਿਉ ਲਾਇਆ ਹੇਤੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਲਾਵੀ ਲੁਣਿਆ ਖੇਤੁ ॥੪॥੧॥

Sā▫ī vasaṯ parāpaṯ ho▫ī jis si▫o lā▫i▫ā heṯ. Kaho Nānak parāṇī cẖa▫uthai pahrai lāvī luṇi▫ā kẖeṯ. ||4||1||

 

(Saaee) the same (vasatu) thing (hoee) is (praapati) received by the soul (siau) with (jisu) which it (laaiaa) has (heytu) in life, i.e. if s/he obeys God, then s/he merges with God; if s/he is attached to wealth or people then s/he is reborn to have those.

Says Guru Nanak: O (praani) creature, in (teejai) third (pahrai = three hours) stage of life (laavi) the harvesters (luniaa) harvest (kheytu) the crop, i.e. life ends. 4. 1.

 

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Note: As in the last composition, the term ‘Vanjara’ (roving merchant) is used as a metaphor for the soul. Herein, life is divided into four stages of life starting with childhood as against conception/foetus in the Shabad above.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਾਲਕ ਬੁਧਿ ਅਚੇਤੁ ॥ ਖੀਰੁ ਪੀਐ ਖੇਲਾਈਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਾਤ ਪਿਤਾ ਸੁਤ ਹੇਤੁ ॥

Sirīrāg mėhlā 1. Pahilai pahrai raiṇ kai vaṇjāri▫ā miṯrā bālak buḏẖ acẖeṯ. Kẖīr pī▫ai kẖelā▫ī▫ai vaṇjāri▫ā miṯrā māṯ piṯā suṯ heṯ.

 

Composition of the first Guru in Rag Sirirag. O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (pahilai) first (pahrai = three hours) stage (kai) of (raini = night) life, (baalak) the child’s (budhi) intellect is (acheytu) not discerning.

It wants to (peeai) drinks (kheeru) milk and (kheylaaeeai = caused to play) be entertained; (maat) the mother and (pitaa) father show (heytu) love for (sutu = son) the child.

 

ਮਾਤ ਪਿਤਾ ਸੁਤ ਨੇਹੁ ਘਨੇਰਾ ਮਾਇਆ ਮੋਹੁ ਸਬਾਈ ॥ ਸੰਜੋਗੀ ਆਇਆ ਕਿਰਤੁ ਕਮਾਇਆ ਕਰਣੀ ਕਾਰ ਕਰਾਈ ॥

Māṯ piṯā suṯ nehu gẖanerā mā▫i▫ā moh sabā▫ī.  Sanjogī ā▫i▫ā kiraṯ kamā▫i▫ā karṇī kār karā▫ī.

 

(Maat) the mother and (pitaa) father show (ghaneyra = plenty) lavish (neyhu) love for (sutu) the child; this (maaiaa) world-play of (mohu) love of relatives is present (sabaaee) everywhere.

The child (aaiaa = comes) is born in a family (sanjogi) based on past association; (kamaaiaa) does what s/he (kiratu) did in the past; his/her this is the phenomenon of past (karni) deeds (karaaee) causing to (kaar) act according to them.

 

ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਹੋਈ ਬੂਡੀ ਦੂਜੈ ਹੇਤਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਛੂਟਹਿਗਾ ਹਰਿ ਚੇਤਿ ॥੧॥

Rām nām bin mukaṯ na ho▫ī būdī ḏūjai heṯ.  Kaho Nānak parāṇī pahilai pahrai cẖẖūtahigā har cẖeṯ. ||1||

 

(Mukati) liberation from rebirth and hence influence of past deeds is not (hoee) obtained (binu) without obeying Naam/commands of (raam) the Almighty; mankind caught in (heytu = love) following (doojai = second) others (booddee/ddoobbee = drowned) remains in engrossed in repeating past actions.

Says Guru Nanak: O (praani) creature, you (chhoottahiga) will be liberated from rebirth if you (cheyti) keep in mind commands of (hari) the Almighty right from (pahilai) the first (pahrai) stage of life, i.e. childhood. 1.

 

ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਭਰਿ ਜੋਬਨਿ ਮੈ ਮਤਿ ॥ ਅਹਿਨਿਸਿ ਕਾਮਿ ਵਿਆਪਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਅੰਧੁਲੇ ਨਾਮੁ ਨ ਚਿਤਿ ॥

Ḏūjai pahrai raiṇ kai vaṇjāri▫ā miṯrā bẖar joban mai maṯ.  Ahinis kām vi▫āpi▫ā vaṇjāri▫ā miṯrā anḏẖule nām na cẖiṯ.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (goojai) second (pahrai) stage (kai) of (raini = night) life, one is (bhari = filled) peak of (jobani) of youth and (mat-i) intoxicated with (mai = liquor) pride.

S/he is (viaapiaa) afflicted (kaami) lust (ahinsi) day and night, and (andhuley = blind) so blinded Naam/Divine commands do not come (chit-i) to mind.

 

ਰਾਮ ਨਾਮੁ ਘਟ ਅੰਤਰਿ ਨਾਹੀ ਹੋਰਿ ਜਾਣੈ ਰਸ ਕਸ ਮੀਠੇ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਣ ਸੰਜਮੁ ਨਾਹੀ ਜਨਮਿ ਮਰਹੁਗੇ ਝੂਠੇ ॥

Rām nām gẖat anṯar nāhī hor jāṇai ras kas mīṯẖe. Gi▫ān ḏẖi▫ān guṇ sanjam nāhī janam marhuge jẖūṯẖe.

 

She does not keep Naam of (raam) the Almighty (antari) in (ghatt) mind; but (jaanai) considers (hori) other ideas and (ras) sweet and (kas) spicy food (meetthey = sweet) enjoyable.

O (jhootthey = false) transgressor, you do not have (giaanu) awareness of Naam, do not (dhiaanu = pay attention) obey, have no (gun) merits or (sanjam) discipline; you will keep (janami) taking birth, commit vices and (marahugey) keep dying again and again.

 

The soul loves (different types of food) objects of merry making so much that God cannot enter the mind.

 

 

The soul does not learn from the guru, contemplate, acquire virtues or observe discipline; transitory pleasures make it go through rebirths and deaths.

 

 

ਤੀਰਥ ਵਰਤ ਸੁਚਿ ਸੰਜਮੁ ਨਾਹੀ ਕਰਮੁ ਧਰਮੁ ਨਹੀ ਪੂਜਾ ॥ ਨਾਨਕ ਭਾਇ ਭਗਤਿ ਨਿਸਤਾਰਾ ਦੁਬਿਧਾ ਵਿਆਪੈ ਦੂਜਾ ॥੨॥

Ŧirath varaṯ sucẖ sanjam nāhī karam ḏẖaram nahī pūjā.  Nānak bẖā▫e bẖagaṯ nisṯārā ḏubiḏẖā vi▫āpai ḏūjā. ||2||

 

O human being, understand that liberation from rebirth is not attained by (teerath) pilgrimages, (varat) fasts, (suchi = washing) bathing, (dharamu) religious (karam) rituals or (pooja) worship – like offering flowers or burning incense.

(Nistaara) emancipation is attained with (bhaaey) loving (bhagati) devotion/obedience; (dubidha = duality) other ideas (viaapai) takes one (dooja = second) away from Naam. 2.

 

ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਸਰਿ ਹੰਸ ਉਲਥੜੇ ਆਇ ॥ ਜੋਬਨੁ ਘਟੈ ਜਰੂਆ ਜਿਣੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਆਵ ਘਟੈ ਦਿਨੁ ਜਾਇ ॥

Ŧījai pahrai raiṇ kai vaṇjāri▫ā miṯrā sar hans ulthaṛe ā▫e.  Joban gẖatai jarū▫ā jiṇai vaṇjāri▫ā miṯrā āv gẖatai ḏin jā▫e.

 

 O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (teejai) the third (pahrai) stage (kai) of (raini = night) life, Hans – swan like white creatures (aaey) come and (ulathrrey) land (sari) at the pool, i.e. the area looks white – hair of the body turn grey.

(Joban) youthful looks (ghattai) reduces, signs of (jarooaa) old age (jinai = wins) keep increasing; residual (aav) life reduces with every (dinu) day (jaaey = going) passing – countdown of life begins, but God still does not come to mind.

 

ਅੰਤਿ ਕਾਲਿ ਪਛੁਤਾਸੀ ਅੰਧੁਲੇ ਜਾ ਜਮਿ ਪਕੜਿ ਚਲਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਅਪੁਨਾ ਕਰਿ ਕਰਿ ਰਾਖਿਆ ਖਿਨ ਮਹਿ ਭਇਆ ਪਰਾਇਆ ॥

Anṯ kāl pacẖẖuṯāsī anḏẖule jā jam pakaṛ cẖalā▫i▫ā. Sabẖ kicẖẖ apunā kar kar rākẖi▫ā kẖin mėh bẖa▫i▫ā parā▫i▫ā.

 

(Andhuley = blind) the creature blinded by attachment to the world (pachhutaasi = shall repent) repents (anti) at the end (kaali) time – when death comes and account of deeds is taken/consequences are imposed; the erring soul is denied union with the Almighty and (pakaari = caught, chalaaiaa = driven) taken away (jami) by Divine justice.

(Sabhu kichhu) everything, which s/he (kari raakhiaa) considered his/her (apunaa) own, i.e. was attached to, is left behind and (bhaiaa = becomes) belongs (praaiaa) to others (mahi) in (khin) a moment.

 

 

Ultimately the soul repents when grabbed and driven by Jamm,  the messengers of death.

 

 

The soul had believed it owned everything but they now instantly belong to others.

 

 

ਬੁਧਿ ਵਿਸਰਜੀ ਗਈ ਸਿਆਣਪ ਕਰਿ ਅਵਗਣ ਪਛੁਤਾਇ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਭੁ ਚੇਤਹੁ ਲਿਵ ਲਾਇ ॥੩॥

Buḏẖ visarjī ga▫ī si▫āṇap kar avgaṇ pacẖẖuṯā▫e.  Kaho Nānak parāṇī ṯījai pahrai parabẖ cẖeṯahu liv lā▫e. ||3|

 

In old age (budhi) intellect/thinking faculty (visarji = gone) is lost, all (siaanap) wisdom (gaee) goes and one (pachuttaaey) repents (kari) for committing (avgan) transgressions.

Says Guru Nanak: O (praani) creature, in (teejai) third (pahrai) stage of life (cheytahu) remember commands of (prabhu) the Almighty (laaey) with (liv) focus. 3.

 

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ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਿਰਧਿ ਭਇਆ ਤਨੁ ਖੀਣੁ ॥ ਅਖੀ ਅੰਧੁ ਨ ਦੀਸਈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕੰਨੀ ਸੁਣੈ ਨ ਵੈਣ ॥

Cẖa▫uthai pahrai raiṇ kai vaṇjāri▫ā miṯrā biraḏẖ bẖa▫i▫ā ṯan kẖīṇ.  Akẖī anḏẖ na ḏīs▫ī vaṇjāri▫ā miṯrā kannī suṇai na vaiṇ.

 

O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (chauthaiai) fourth (pahrai) stage (kai) of (raini = night) life one (bhaiaa) becomes and (tanu) body (kheenu) weakened.

One (andhu = blind) loses sight and (na deesaee) is unable to see (akhee) with the ears; and cannot (sunai) hear (vain) the spoken words (kanni) with the ears.

 

ਅਖੀ ਅੰਧੁ ਜੀਭ ਰਸੁ ਨਾਹੀ ਰਹੇ ਪਰਾਕਉ ਤਾਣਾ ॥ ਗੁਣ ਅੰਤਰਿ ਨਾਹੀ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ਮਨਮੁਖ ਆਵਣ ਜਾਣਾ ॥

Akẖī anḏẖ jībẖ ras nāhī rahe parāka▫o ṯāṇā. Guṇ anṯar nāhī ki▫o sukẖ pāvai manmukẖ āvaṇ jāṇā.

 

There is (andhu) darkness before (akhi) the eyes, (jeebh) the tongue (naahi = not) loses (rasu) taste; and one (rahey = remains dependent on (taanaa) strength/ability (praakau/prakam) to move (rahey) ends.

One who does not have (gun) the merit of having lived by Naam (kiau = how?) cannot (paavai) attain (sukhu = solace) by union with God; (manmukh) the self-willed person cannot unite with the Almighty and remains (aavan = coming, jaanaa = going) in cycles of births.

 

ਖੜੁ ਪਕੀ ਕੁੜਿ ਭਜੈ ਬਿਨਸੈ ਆਇ ਚਲੈ ਕਿਆ ਮਾਣੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਗੁਰਮੁਖਿ ਸਬਦੁ ਪਛਾਣੁ ॥੪॥

Kẖaṛ pakī kuṛ bẖajai binsai ā▫e cẖalai ki▫ā māṇ. Kaho Nānak parāṇī cẖa▫uthai pahrai gurmukẖ sabaḏ pacẖẖāṇ. ||4||

 

When (kharru) the rice crop (pakki) matures its stem (kurri) becomes dry, (bhajai) breaks and (binsai) perishes and has no value; similarly (kiaa) why (maanu) be proud of the perishable human body?

Says Guru Nanak: O (praani) creature, in (chauthai) the fourth (pahrai) stage of life (pachhaanu = recognise) understand and obey (sabadu = word) Divine commands (gurmukhi) with the guru’s guidance. 4.

 

ਓੜਕੁ ਆਇਆ ਤਿਨ ਸਾਹਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਜਰੁ ਜਰਵਾਣਾ ਕੰਨਿ ॥ ਇਕ ਰਤੀ ਗੁਣ ਨ ਸਮਾਣਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਅਵਗਣ ਖੜਸਨਿ ਬੰਨਿ ॥

Oṛak ā▫i▫ā ṯin sāhi▫ā vaṇjāri▫ā miṯrā jar jarvāṇā kann.  Ik raṯī guṇ na samāṇi▫ā vaṇjāri▫ā miṯrā avgaṇ kẖaṛsan bann.

 

O my (mitra) friend (vanjaariaa = merchant) human being when (orraku = end) time of death (saahiaa = wedding – time for the bride to leave) end of life leave for the (saahiaa) appointed by the Almighty (aaiaa) comes; (jarvaana) the merciless (jaru) old age comes and stands (kanni) on the shoulder/head.

One who has not (samaaniaa = contained) got awareness of Naam even (ik) one (rate) bit; his/her (avgan) transgressions cause him/her (banni) is bound and (kharrsani) to be taken away by Divine justice.

 

ਗੁਣ ਸੰਜਮਿ ਜਾਵੈ ਚੋਟ ਨ ਖਾਵੈ ਨਾ ਤਿਸੁ ਜੰਮਣੁ ਮਰਣਾ ॥ ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਭਾਇ ਭਗਤਿ ਭੈ ਤਰਣਾ ॥

Guṇ sanjam jāvai cẖot na kẖāvai nā ṯis jamaṇ marṇā. Kāl jāl jam johi na sākai bẖā▫e bẖagaṯ bẖai ṯarṇā.

 

One who (jaavai) departs having (gun) virtues and lived (sanjam-i0 in discipline – obeying Naam -, does not(khaavai) receive (chott) hit, i.e. is not rejected for union with the Creator; s/he is not subject to (jammanu) births and (marna) deaths.

(Jaalu) the web of (kaalu = death) vices in life, (jamu) Divine justice on death (na saakai) cannot (johi) eye him/her for; s/he (tarnaa) gets across the world-ocean because of (bhaaey) loving (bhagati) devotion.

 

ਪਤਿ ਸੇਤੀ ਜਾਵੈ ਸਹਜਿ ਸਮਾਵੈ ਸਗਲੇ ਦੂਖ ਮਿਟਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਗੁਰਮੁਖਿ ਛੂਟੈ ਸਾਚੇ ਤੇ ਪਤਿ ਪਾਵੈ ॥੫॥੨॥

Paṯ seṯī jāvai sahj samāvai sagle ḏūkẖ mitāvai.  Kaho Nānak parāṇī gurmukẖ cẖẖūtai sācẖe ṯe paṯ pāvai. ||5||2||

 

S/he (jaavai = goes) gets to God (seyti) with (pati) honour, (sahji) effortlessly (samaavai) merges and (mittaavai) obviates (sagley) all (ddookh) suffering of being in cycles of births and deaths. 

Says Guru Nanak: O (praani) creature, one who (gurmukhi) the guru’s teachings (chhoottai) remains free from Divine justice and (paavai) receives (pati) honour (tey) from (saachey) the Eternal. 5. 2.