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॥
| Saṯgurū ki▫ā fitki▫ā mang thake sansār Sacẖā sabaḏ na sevi▫o sabẖ kāj savāraṇhār ||1|| | |
| Those who (phittkiaa) are kept away from (satguru) the true guru (thakey) get tired (mang-i) begging from (sansaar-i) the world, but do not get the right guidance.
They do not (seyvio = serve) obey (sachaa = true) the inevitable (sabad-u = word) Divine commands as taught by the guru, which (savaaranhaar-u) fulfills (kaaj = purpose) the aspiration to find God. 1. |
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ਮਨ ਮੇਰੇ ਸਦਾ ਹਰਿ ਵੇਖੁ ਹਦੂਰਿ ॥ ਜਨਮ ਮਰਨ ਦੁਖੁ ਪਰਹਰੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥
| Man mere saḏā har vekẖ haḏūr Janam maran ḏukẖ parharai sabaḏ rahi▫ā bẖarpūr ||1|| rahā▫o |
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॥
| Sacẖā sāhu varaṯḏā ko▫e na metaṇhār Manmukẖ mahal na pā▫inī kūṛ muṯẖe kūṛi▫ār ||2|| |
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(Sachaa) the Eternal (saah-u) Master (varatda) is present everywhere; no one (meyttanhaar-u) can countermand Divine commands. (Manmukh) self-willed persons (koorriaar = false) do not act by Naam; they are (mutthey = cheated) deluded (koorr-i) by false/transitory attractions, and do not (paaini) get to (mahal-u = palace) the Divine. 2 |
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||
| Then (dhaavat) running after fruitless (dhandhaa) pursuits (rah-i gaey) are given up and (Piaar-u) love/obedience (saach-i) of the Eternal (laaga) develops.
(Mukh) faces of those (ratey) imbued with love (sach-i) of the Eternal are (ujley) clean, i.e. they are approved in (tit-u) that/Divine (darbaar-i) court (saachai) of the eternal. 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||
| It is when (jeeo) the revered (har-i) Almighty (karey) bestows (aapni = own) IT’s (kripa) grace, then (Piaar-u) love/obedience for Naam (laagai) develops.
O human being, (too) you should (samaal-i) keep in mind Naam, with (apaar-i) infinite/unqualified (hayt-i) love/obedience (kai) of (gur) the guru, says third Nanak. 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 ॥
| Jo jāge se ubre sūṯe ga▫e muhā▫e Sacẖā sabaḏ na pacẖẖāṇi▫o supnā ga▫i▫ā vihā▫e
Those (Jo) who (jaagey = awake) remain alert (sey) they (ubrey) rise above temptations, but those (sootey = asleep) indifferent (gaey) are (muhaaey) looted, deprived of Naam from mind. A person who does not (pachhaanio) recognize (sachaa = true, sabad-u = word) Naam, his/her life (gaiaa vihaaey) passes like (supna) a dream, i.e. without any achievement. |
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ਸੁੰਞੇ ਘਰ ਕਾ ਪਾਹੁਣਾ ਜਿਉ ਆਇਆ ਤਿਉ ਜਾਇ ॥ ਮਨਮੁਖ ਜਨਮੁ ਬਿਰਥਾ ਗਇਆ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਜਾਇ ॥੩॥ Suñe gẖar kā pāhuṇā ji▫o ā▫i▫ā ṯi▫o jā▫e Manmukẖ janam birthā ga▫i▫ā ki▫ā muhu ḏesī jā▫e ||3||
It is like (pahunaa) a guest to (sunjnai) empty (ghar) house; s/he (jaaey) leaves (tio) that way (jio) as s/he (aaiaa) came, i.e. purpose of life to find the Almighty is not fulfilled. (Janam-u) human birth of (manmukh) self-willed person (gaiaa) goes (birtha) in vain; (kia) what (muh-u) face shall s/he (deysi) show on (jaaey) getting to Divine court, i.e. will cut a sorry figure. 3. |
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ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਣੀਐ ਦੁਖੁ ਹਉਮੈ ਵਿਚਹੁ ਗਵਾਇ ॥
| Sabẖ kicẖẖ āpe āp hai ha▫umai vicẖ kahan na jā▫e Gur kai sabaḏ pacẖẖāṇī▫ai ḏukẖ ha▫umai vicẖahu gavā▫e
The Almighty is (aapey aap-i) IT-self doer of (sabh kichh-u) everything, but it (naa jaaey) cannot (kahiaa) be said, i.e. one does not acknowledge the Creator, (vich-i) being in (haumai) ego. When Naam (pachhaaneeai) is recognized within – and obeyed – (sabad-i = with the word) with guidance (kai) of the guru, (dukh-u) the affliction of (haumai) ego (gavaaey = lost) is given up. |
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ਸਤਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਹਉ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਇ ॥ ਨਾਨਕ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ਹਹਿ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥੪॥੨੧॥ ੫੪॥ Saṯgur sevan āpṇā ha▫o ṯin kai lāga▫o pā▫e Nānak ḏar sacẖai sacẖiār hėh ha▫o ṯin balihārai jā▫o ||4||21||54||
Those who (seyvan-i = serve) obey (aapna = own) their (satgur-u) true guru, (hau) I shall (laagau) touch (tin kai) their (paaey) feet, i.e. respect and follow them. (Hau) I (balihaarai jaau = am sacrifice) adore them for they are (sachiaar) truthful/genuine in (sachai) the Divine (dar-i) court, says third Nanak. 4. 21. 54. |
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 ॥
| Je velā vakẖaṯ vīcẖārī▫ai ṯā kiṯ velā bẖagaṯ ho▫e An▫ḏin nāme raṯi▫ā sacẖe sacẖī so▫e |
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(Jey) if (veechaareeai) think what is the appropriate (veyla = time in oriental languages, vakht-u/vaqt = time inArabic/Phaarsi) time for worship/prayer, then (kit-u) what (veyla) time (bhagat-i) devotion (hoey) can be practiced, i.e. Naam is to be obeyed – and at what time not? Those (andin-u = everyday) ever (ratiaa) imbued with love/obedience (naamey) to Naam (sachey = truthful) live truthfully and have (sachi = true) good (soey) reputation. |
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ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ ਭਗਤਿ ਕਿਨੇਹੀ ਹੋਇ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਚ ਸਿਉ ਸਾਸੁ ਨ ਬਿਰਥਾ ਕੋਇ ॥੧॥ Ik ṯil pi▫ārā visrai bẖagaṯ kinehī ho▫e Man ṯan sīṯal sācẖ si▫o sās na birthā ko▫e ||1|| |
(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 ॥
| Mere man har kā nām ḏẖi▫ā▫e Sācẖī bẖagaṯ ṯā thī▫ai jā har vasai man ā▫e ||1|| rahā▫o | |
| O (meyrey) my (man) mind, (dhiaaey) keeps in mind Naam/virtues and commands (ka) of (har-u) the Almighty.
(Saachi) true (bhagat-i) devotion (theeai) is done (ta) then when (har-i) the Almighty (aaey) comes and (vasai) abides (man-i) in mind, i.e. is ever remembered. 1. (Rahaau) dwell on this and reflect. |
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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 ॥
| Sėhje kẖeṯī rāhī▫ai sacẖ nām bīj pā▫e Kẖeṯī jammī aglī manū▫ā rajā sahj subẖā▫e
(Kheyti) land should (raaheeai) be sown (sahjey = naturally) after preparing it, i.e. the body/mind should be conditioned and (beej-u) seed of (sach-u = true) Divine Naam (paaey) put. Then (agli) abundant (kheyti) crop (ja’mmi) grows, and (manooaa) the mind remains (sahj-i subhaaey) naturally remains (rajaa) satiated i.e. the mind remains at peace with the Almighty in mind. |
| ਗੁਰ ਕਾ ਸਬਦੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ ਇਹੁ ਮਨੁ ਸਾਚਾ ਸਚਿ ਰਤਾ ਸਚੇ ਰਹਿਆ ਸਮਾਇ ॥੨॥
Gur kā sabaḏ amriṯ hai jiṯ pīṯai ṯikẖ jā▫e Ih man sācẖā sacẖ raṯā sacẖe rahi▫ā samā▫e ||2|| |
(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 ॥
| Ākẖaṇ vekẖaṇ bolṇā sabḏe rahi▫ā samā▫e Baṇī vajī cẖahu jugī sacẖo sacẖ suṇā▫e |
| One (rahiaa) remains (samaaey) absorbed, i.e. is conscious (sabdey = of word) of the guru’s teachings, in (aakhan-u) speech, (veykhan-u) seeing something/someone and (bolna) talking about it.
Their (baani) words are (vaji = manifest) valid (chahu = for, jugi = ages) for all time because they (sunaaey) speak (sacho sach-u) only truth.
ਹਉਮੈ ਮੇਰਾ ਰਹਿ ਗਇਆ ਸਚੈ ਲਇਆ ਮਿਲਾਇ ॥ ਤਿਨ ਕਉ ਮਹਲੁ ਹਦੂਰਿ ਹੈ ਜੋ ਸਚਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੩॥ Ha▫umai merā rėh ga▫i▫ā sacẖai la▫i▫ā milā▫e Ŧin ka▫o mahal haḏūr hai jo sacẖ rahe liv lā▫e ||3|| |
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 ॥
| Naḏrī nām ḏẖi▫ā▫ī▫ai viṇ karmā pā▫i▫ā na jā▫e Pūrai bẖāg saṯsangaṯ lahai saṯgur bẖetai jis ā▫e |
| Naam (dhiaaeeai) is kept in mind (nadri) with Divine grace and cannot be (paaiaa) obtained and God (na jaaey) cannot be (paaiaa) found (vin-u) without (karma) deeds, without obeying Naam.
God (poorai) with good (bhaag-i) fortune (lahai) finds the Almighty in (satsangat-i) holy company of one (jis-u) who (aaey) come and (bheyttai) find/follow (satgur-u) the true guru.
ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਦੁਖੁ ਬਿਖਿਆ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਸਬਦਿ ਮਿਲਾਵੜਾ ਨਾਮੇ ਨਾਮਿ ਸਮਾਇ ॥੪॥ ੨੨॥੫੫॥ An▫ḏin nāme raṯi▫ā ḏukẖ bikẖi▫ā vicẖahu jā▫e Nānak sabaḏ milāvṛā nāme nām samā▫e. ||4||22||55|| |
(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 ॥
| Sirīrāg mėhlā 3 Āpṇā bẖa▫o ṯin pā▫i▫on jin gur kā sabaḏ bīcẖār Saṯsangṯī saḏā mil rahe sacẖe ke guṇsār |
| Composition of the third Guru in Raga Siriraag. The Almighty (paaion-u) puts (aapna = own) IT’s (bhau) awe/respect in minds of those (Jin) who (beechaar-i) reflect/pay attention to (sabad-u = word) teachings of the guru.
They ever (mil-i rahey) remain in (satsangti) holy congregation (saar-i) remembering (gun) virtues (key) of (sachey) the Eternal.
ਦੁਬਿਧਾ ਮੈਲੁ ਚੁਕਾਈਅਨੁ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥ ਸਚੀ ਬਾਣੀ ਸਚੁ ਮਨਿ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥੧॥ Ḏubiḏẖā mail cẖukā▫ī▫an har rākẖi▫ā ur ḏẖār Sacẖī baṇī sacẖ man sacẖe nāl pi▫ār ||1||
They (chukaaeean-u) end/dispel (mail-u) the dirt/distraction of (dubidha = duality) other ideas from mind and (raakhiaa) keep (har-i) the Almighty (ur dhaar-i) in mind. Their (baani) speech is (sachi = true) truthful with (sach-u) the Eternal (man-i) in mind; ever bearing (piaar-u) love (naal-i) with (sachey) the Eternal. 1. |
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 ॥
| Man mere ha▫umai mail bẖar nāl | Har nirmal saḏā sohṇā sabaḏ savāraṇhār ||1|| rahā▫o |
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 ॥
| Sacẖai sabaḏ man mohi▫ā parabẖ āpe la▫e milā▫e An▫ḏin nāme raṯi▫ā joṯī joṯ samā▫e |
| Those whose (man-u) mind (mohiaa) Is possessed (sabad-i) commands (sachai) of the Almighty; (prabh-i) the Almighty has (aapey) IT-self (laey milaaey) united, i.e. they remain in remembrance/obedience to the Almighty.
(Andin-u = everyday) continuously (ratiaa) imbued (naamey) with Naam, their (joti) soul (samaaey) merges (jot-i) in the Supreme Spirit.
ਜੋਤੀ ਹੂ ਪ੍ਰਭੁ ਜਾਪਦਾ ਬਿਨੁ ਸਤਗੁਰ ਬੂਝ ਨ ਪਾਇ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਸਤਗੁਰੁ ਭੇਟਿਆ ਤਿਨ ਆਇ ॥੨॥ Joṯī hū parabẖ jāpḏā bin saṯgur būjẖ na pā▫e Jin ka▫o pūrab likẖi▫ā saṯgur bẖeti▫ā ṯin ā▫e ||2||
(Prabh-u) the Almighty (jaapda) is found (hoo) with (joti = light) enlightenment of the mind; one cannot (boojh paaey) recognize/find the Almighty (bin-u) without (satgur) the true guru. Those (kau) for (Jin) whom is (likhiaa) written (poorab-i) from before, i.e. by the Almighty, (tin) they come (bheyttiaa) to meet (satgur-u) the true guru. 2. |
ਵਿਣੁ ਨਾਵੈ ਸਭ ਡੁਮਣੀ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਦੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥
| viṇ nāvai sabẖ dumṇī ḏūjai bẖā▫e kẖu▫ā▫e Ŧis bin gẖaṛī na jīvḏī ḏukẖī raiṇ vihā▫e
(Sabh) all human-kind (vin-u) bereft of awareness of Naam (ddumni = of two minds) one wavers, and (khuaaey) loses direction and acts by (doojai) other (bhaaey) ideas. They cannot (jeevdi) live, i.e. falls prey to vices (bin-u) without awareness of Naam; their (rain = night) life (vihaaey) passes (dukhi) in distress. |
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ਭਰਮਿ ਭੁਲਾਣਾ ਅੰਧੁਲਾ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ ਨਦਰਿ ਕਰੇ ਪ੍ਰਭੁ ਆਪਣੀ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੩॥ Bẖaram bẖulāṇā anḏẖulā fir fir āvai jā▫e Naḏar kare parabẖ āpṇī āpe la▫e milā▫e ||3||
One (bhulaana) led astray (bharam-i) in delusion is (andhula = blind) ignorant of Naam, commits vices and (aavai) comes and (jaaey) goes (pjir-i phir-i) again and again. When (prabh-u) the Almighty (karey) bestows (aapni = own) IT’s (nadar-i) grace – s/he obeys Divine commands and – the Almighty (laey milaaey) unites (aapey) with IT-self – and thus ends one’s cycles of births and deaths. 3. |
Page 36
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 ॥
| Sabẖ kicẖẖ suṇḏā vekẖ▫ḏā ki▫o mukar pa▫i▫ā jā▫e Pāpo pāp kamāvḏe pāpe pacẖėh pacẖā▫e |
| The Almighty (sunda) hears (sabh-u kichh-u) everything one says and (veykhda) watches the deeds, (kiau kar-i = how?) one cannot (mukar-i paiaa) deny.
Those (kamaavdey) commit (paapo) sin after (paap-u) sin, they (pachah-i) perish and (pachaaey) perish, i.e. keep suffering in cycles of births and deaths.
ਸੋ ਪ੍ਰਭੁ ਨਦਰਿ ਨ ਆਵਈ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ ਜਿਸੁ ਵੇਖਾਲੇ ਸੋਈ ਵੇਖੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇ ॥੪॥੨੩॥੫੬॥ So parabẖ naḏar na āvī manmukẖ būjẖ na pā▫e. Jis vekẖāle so▫ī vekẖai Nānak gurmukẖ pā▫e. ||4||23||56||
(Manmukh-i) a self-willed person does not (paaey) get (boojh) understanding of Naam, and cannot not (nadar-i = in sight, aavaee = comes) see (so) that One (prabh-u) Almighty. One (jis-u) whom the Almighty (veykhaaley) enables Divine vision, only (soee) that person (veykhai) sees/experiences the Almighty’s presence, (paaey) by receiving awareness of Naam (gurmukh-i) from the guru, says third Nanak. 4. 23. 56. |
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.
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