SGGS pp 76-78, Sirirag M: 4&5
Note: In the continuing series on Pahrey, the next two compositions also consider the soul as a Vanjaara -roving merchant, life as night, and the four Pahrs (stages) of the night as four stages of life. Translation has been done accordingly.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੪ ॥ ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹਰਿ ਪਾਇਆ ਉਦਰ ਮੰਝਾਰਿ ॥ ਹਰਿ ਧਿਆਵੈ ਹਰਿ ਉਚਰੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਰਿ ॥
Sirīrāg mėhlā 4. Pahilai pahrai raiṇ kai vaṇjāri▫ā miṯrā har pā▫i▫ā uḏar manjẖār. Har ḏẖi▫āvai har ucẖrai vaṇjāri▫ā miṯrā har har nām samār.
Composition of the fourth Guru in Raga Siriraag. 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, (hari) the Almighty (paaiaa) places the foetus (manjhaari) in (udar) the womb.
It (dhiaavai) invokes the Almighty, (uchrai = says) praises, and (samarai = taking care) obeys Naam/commands (hari hari) the Almighty, i.e. laws of nature.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੇ ਆਰਾਧੇ ਵਿਚਿ ਅਗਨੀ ਹਰਿ ਜਪਿ ਜੀਵਿਆ ॥ ਬਾਹਰਿ ਜਨਮੁ ਭਇਆ ਮੁਖਿ ਲਾਗਾ ਸਰਸੇ ਪਿਤਾ ਮਾਤ ਥੀਵਿਆ ॥
Har har nām jape ārāḏẖe vicẖ agnī har jap jīvi▫ā. Bāhar janam bẖa▫i▫ā mukẖ lāgā sarse piṯā māṯ thīvi▫ā.
The foetus (japey) obeys Naam of (hari hari) the Almighty; (jeeviaa) lives (vichi) in (agni = fire) heat of the womb (japi = remembering) obeying laws of nature made by (hari) God.
But when it (bhaiaa) is (janamu) born (baahari) outside, (pitaa) the father and (maat) mother (theeviaa = become) are (sarsey) happy (mukhi = face to face, laaga = come) to see the baby.
ਜਿਸ ਕੀ ਵਸਤੁ ਤਿਸੁ ਚੇਤਹੁ ਪ੍ਰਾਣੀ ਕਰਿ ਹਿਰਦੈ ਗੁਰਮੁਖਿ ਬੀਚਾਰਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਹਰਿ ਜਪੀਐ ਕਿਰਪਾ ਧਾਰਿ ॥੧॥
Jis kī vasaṯ ṯis cẖeṯahu parāṇī kar hirḏai gurmukẖ bīcẖār. Kaho Nānak parāṇī pahilai pahrai har japī▫ai kirpā ḏẖār. ||1||
O (praani) mortal, (cheytahu) remember/acknowledge (tisu) that Creator (jis ki) whose (vastu = thing) gift the child is; (beechaari) reflecting (hirdai) within (gurmukhi) with the guru’s guidance.
Says fourth Nanak: When the Almighty (dhaari) bestows (kirpa) kindness – one realises and – (japeeai) obeys (hari) the Almighty right from (pahilai) first (pahrai) stage of life/childhood. 1.
ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਨੁ ਲਾਗਾ ਦੂਜੈ ਭਾਇ ॥ ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਪਾਲੀਐ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਲੇ ਮਾਤ ਪਿਤਾ ਗਲਿ ਲਾਇ ॥
Ḏūjai pahrai raiṇ kai vaṇjāri▫ā miṯrā man lāgā ḏūjai bẖā▫e. Merā merā kar pālī▫ai vaṇjāri▫ā miṯrā le māṯ piṯā gal lā▫e.
O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands, in (doojai) the second (pahrai) stage (kai) of (raini = night) life/childhood, (manu) the mind forges God and (laaga) engages in (dooja = second) other (bhaau) love, i.e. gets attachment to people and games.
It (paaleeai) is brought up (kari) with (meyra meyra = mine) affection, (maat) the mother and (pitaa) father (laaey) keep touched (gali) with throat/chest, i.e. protect closely.
ਲਾਵੈ ਮਾਤ ਪਿਤਾ ਸਦਾ ਗਲ ਸੇਤੀ ਮਨਿ ਜਾਣੈ ਖਟਿ ਖਵਾਏ ॥ ਜੋ ਦੇਵੈ ਤਿਸੈ ਨ ਜਾਣੈ ਮੂੜਾ ਦਿਤੇ ਨੋ ਲਪਟਾਏ ॥
Lāvai māṯ piṯā saḏā gal seṯī man jāṇai kẖat kẖavā▫e. Jo ḏevai ṯisai na jāṇai mūṛā ḏiṯe no laptā▫e.
(Maat) the mother and (pitaa) father (laavai) keeps touching (seyti) with (gal) the chest, i.e. close and nurture) (mani jaanai) believing/hoping it will (khatti) earn and (khavaaey) feed/support them on growing up.
(Moorra) the unmindful person does not (jaani) acknowledge (tisai = that) the Creator (jo) who (deyvai) gives but (lapttaaey = clings) gets attached (ditey = given) the benediction.
ਕੋਈ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਕਰੈ ਵੀਚਾਰੁ ਹਰਿ ਧਿਆਵੈ ਮਨਿ ਲਿਵ ਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਦੂਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਤਿਸੁ ਕਾਲੁ ਨ ਕਬਹੂੰ ਖਾਇ ॥੨॥
Ko▫ī gurmukẖ hovai so karai vīcẖār har ḏẖi▫āvai man liv lā▫e. Kaho Nānak ḏūjai pahrai parāṇī ṯis kāl na kabahūʼn kẖā▫e. ||2||
(Koee) some rare person who (hovai gurmukhi) follows the guru, (su) that person (karey veechaaru) reflects and (dhiaavai) pays attention obeys / (hari) the Almighty (liv laaey) with focus.
Says fourth Nanak: (Kaalu = death) vices (na kabahoon) never (khaaey = eat) afflict such a person from (doojai) the second (pahrai) stage of life/childhood itself.
ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਨੁ ਲਗਾ ਆਲਿ ਜੰਜਾਲਿ ॥ ਧਨੁ ਚਿਤਵੈ ਧਨੁ ਸੰਚਵੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹਰਿ ਨਾਮਾ ਹਰਿ ਨ ਸਮਾਲਿ ॥
Ŧījai pahrai raiṇ kai vaṇjāri▫ā miṯrā man lagā āl janjāl. Ḏẖan cẖiṯvai ḏẖan sancẖvai vaṇjāri▫ā miṯrā har nāmā har na samāl.
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, (manu) the mind (laaga) is occupied with (janjaali) involvements (aali = of house) of family life.
One does not (samaali) keep (hari = makes green) the rejuvenating (naama) Naam/Divine commands in mind, but (vhitvai = thinks) plans for (dhanu) money and (sanchvai) accumulates (dhanu) money.
ਹਰਿ ਨਾਮਾ ਹਰਿ ਹਰਿ ਕਦੇ ਨ ਸਮਾਲੈ ਜਿ ਹੋਵੈ ਅੰਤਿ ਸਖਾਈ ॥ ਇਹੁ ਧਨੁ ਸੰਪੈ ਮਾਇਆ ਝੂਠੀ ਅੰਤਿ ਛੋਡਿ ਚਲਿਆ ਪਛੁਤਾਈ ॥
Har nāmā har har kaḏe na samālai jė hovai anṯ sakẖā▫ī. Ih ḏẖan sampai mā▫i▫ā jẖūṯẖī anṯ cẖẖod cẖali▫ā pacẖẖuṯā▫ī.
S/he (kadey na) never (samaalai) keep in mind (hari = dispels vices) the purifying and (hari) rejuvenating (naama) commands of (hari) the Almighty, (ji) which (hovai) is (sakhaaee) helpful (anti) at the end – when account of deeds is taken.
(Ihu) this (dhanu) money and (sampai) property (maaiaa) wealth is (jhootthi = false) transitory which (chhoddi) leaves behind (chaliaa) when departing/dying, and (pachhutaaee) repents for not obeying God.
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ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਮੇਲੇ ਸੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥ ਕਹੁ ਨਾਨਕ ਤੀਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਸੇ ਜਾਇ ਮਿਲੇ ਹਰਿ ਨਾਲਿ ॥੩॥
Jis no kirpā kare gur mele so har har nām samāl. Kaho Nānak ṯījai pahrai parāṇī se jā▫e mile har nāl. ||3||
One (no) to (jis) whom the Almighty (kirpa karey) is kind (meyley) is led to (guru) the true guru and with his guidance (samaali) keeps in mind (hari hari) the purifying and rejuvenating (naamu) Naam/Divine commands.
Says fourth Nanak: O (praani) mortal, the message for (teejai) the third (pahrai) stage of life is: Those who find the guru (jaaey) go to, and (miley) are united, with God. 3.
ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਹਰਿ ਚਲਣ ਵੇਲਾ ਆਦੀ ॥ ਕਰਿ ਸੇਵਹੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਸਭ ਚਲੀ ਰੈਣਿ ਵਿਹਾਦੀ ॥
Cẖa▫uthai pahrai raiṇ kai vaṇjāri▫ā miṯrā har cẖalaṇ velā āḏī. Kar sevhu pūrā saṯgurū vaṇjāri▫ā miṯrā sabẖ cẖalī raiṇ vihāḏī.
O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (chauthai) the fourth (pahrai) stage (kai) of (raini = night) life, (hari) the Almighty (aadi) brings (veyla) time of (chalan) departure near.
(kari) adopt/find and (seyvhu = serve) follow (poora) the true guru, (sabh) the total (raini = night) life (vihaadee) is passing, i.e. is about to end.
ਹਰਿ ਸੇਵਹੁ ਖਿਨੁ ਖਿਨੁ ਢਿਲ ਮੂਲਿ ਨ ਕਰਿਹੁ ਜਿਤੁ ਅਸਥਿਰੁ ਜੁਗੁ ਜੁਗੁ ਹੋਵਹੁ ॥ ਹਰਿ ਸੇਤੀ ਸਦ ਮਾਣਹੁ ਰਲੀਆ ਜਨਮ ਮਰਣ ਦੁਖ ਖੋਵਹੁ ॥
Har sevhu kẖin kẖin dẖil mūl na karihu jiṯ asthir jug jug hovhu. Har seṯī saḏ māṇhu ralī▫ā janam maraṇ ḏukẖ kẖovhu.
(Seyvhu) obey (hari) the Almighty (khinu khinu) every moment, do not (karihu dhil = delay) wait (mooli) at all, by obeying whom you can (hovhu) be (asthiru = stable (jugu jugu) for all ages, i.e. be united with the Almighty forever.
(Sad) ever (maanhu) make (raleeaa) merry (seyti) with the Almighty, and (khovhu = lose) be free of (dukh) pain of further (janam) births and (maran) deaths.
ਗੁਰ ਸਤਿਗੁਰ ਸੁਆਮੀ ਭੇਦੁ ਨ ਜਾਣਹੁ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਭਗਤਿ ਸੁਖਾਂਦੀ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਸਫਲਿਓੁ ਰੈਣਿ ਭਗਤਾ ਦੀ ॥੪॥ ੧॥੩॥
Gur saṯgur su▫āmī bẖeḏ na jāṇhu jiṯ mil har bẖagaṯ sukẖāʼnḏī. Kaho Nānak parāṇī cẖa▫uthai pahrai safli▫o raiṇ bẖagṯā ḏī. ||4||1||3||
(Jaanhu) consider no (bheydu) difference between (gur) the great (suaami) the Master and (satigur) true guru on (mili) finding/following (jitu) whom (bhagati) devotion/obedience to (hari) the Almighty (sukhaadi) feels good.
Says fourth Nanak: O (praani) mortal, this is the message of (chauthai) the fourth stage of (raini) life: (rainu) life (di) of (bhagta) God’s devotees is (aphlio) fruitful, i.e. they merge with God. 4. 1. 3.
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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ॥ ਪਹਿਲੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਧਰਿ ਪਾਇਤਾ ਉਦਰੈ ਮਾਹਿ ॥ ਦਸੀ ਮਾਸੀ ਮਾਨਸੁ ਕੀਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਕਰਿ ਮੁਹਲਤਿ ਕਰਮ ਕਮਾਹਿ ॥
Sirīrāg mėhlā 5. Pahilai pahrai raiṇ kai vaṇjāri▫ā miṯrā ḏẖar pā▫iṯā uḏrai māhi. Ḏasī māsī mānas kī▫ā vaṇjāri▫ā miṯrā kar muhlaṯ karam kamāhi.
Composition of the fifth Guru in Raga Siriraag. 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; in (pahilai) first (pahrai) stage (kai) of (raini = night) life, the foetus (dhari paaitaa) is placed (maahi) in (udarai) the womb.
It is (keeaa) made, i.e. born as (maansu) a human being (dasi) in ten (maasi) months, (kari = making) allotting (muhlati) the time-span in which to (kamaahi) carry out its (karam) allotted task as human being.
ਮੁਹਲਤਿ ਕਰਿ ਦੀਨੀ ਕਰਮ ਕਮਾਣੇ ਜੈਸਾ ਲਿਖਤੁ ਧੁਰਿ ਪਾਇਆ ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ ਤਿਨ ਭੀਤਰਿ ਪ੍ਰਭੂ ਸੰਜੋਇਆ ॥
Muhlaṯ kar ḏīnī karam kamāṇe jaisā likẖaṯ ḏẖur pā▫i▫ā. Māṯ piṯā bẖā▫ī suṯ baniṯā ṯin bẖīṯar parabẖū sanjo▫i▫ā.
The Creator (kari deeni) made available (muhlati) the life-span for (kamaaney) carrying out (karam) allotted task as (likhatu = writing) ordained (dhuri = source) by the Creator.
(Prabhoo) the Almighty (sanjoiaa) placed it (bheetari) amongst (maat) the mother, (pitaa) father, (sut = sons) children and (banita) spouse.
Says fifth Nanak: When the Almighty (dhaari) bestows (kirpa) kindness – one realises and – (japeeai) obeys (hari) the Almighty right from (pahilai) first (pahrai) stage of life/childhood
The mortal’s deeds, both bad and good, are directed by the Creator; the mortal is only a (Jant) tool, it can do nothing by him/ her-self.
ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਇਸੁ ਜੰਤੈ ਵਸਿ ਕਿਛੁ ਨਾਹਿ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਪਹਿਲੈ ਪਹਰੈ ਧਰਿ ਪਾਇਤਾ ਉਦਰੈ ਮਾਹਿ ॥੧॥
Karam sukaram karā▫e āpe is janṯai vas kicẖẖ nāhi. Kaho Nānak parāṇī pahilai pahrai ḏẖar pā▫iṯā uḏrai māhi. ||1||
The Almighty (aapey) IT-self (karaaey) cause to commit (karam = deeds) transgressions or (sukaram = good deeds) obey Divine commands; (kichhu naahi) nothing is (vasi) within ability of (isu) this (jantai) creature
Says fifth Nanak: In (pahilai) first (pahrai) stage (kai) of life, the foetus (dhari paaitaa) is placed (maahi) in (udarai) the womb
ਦੂਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਭਰਿ ਜੁਆਨੀ ਲਹਰੀ ਦੇਇ ॥ ਬੁਰਾ ਭਲਾ ਨ ਪਛਾਣਈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਮਨੁ ਮਤਾ ਅਹੰਮੇਇ ॥
Ḏūjai pahrai raiṇ kai vaṇjāri▫ā miṯrā bẖar ju▫ānī lahrī ḏe▫e. Burā bẖalā na pacẖẖāṇ▫ī vaṇjāri▫ā miṯrā man maṯā ahame▫e.
O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (doojai) the second (pahrai) stage (kai) of (rain-i = night) life
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, (bhar-i = filled) peak of (juaani) of youth (dey-i) gives (lahri) waves, i.e. creates sensual desires.
With (man-u) the mind (mataa) inebriated (aha’meyv) by ego s/he not (pachhaanaee = recognise) care what is (buraa = bad) wrong or (bhalaa = good) right.
In the second stage life experiences the ebullient youth at its peak.Intoxicated with ego the human acts not caring for what is good or bad.
ਬੁਰਾ ਭਲਾ ਨ ਪਛਾਣੈ ਪ੍ਰਾਣੀ ਆਗੈ ਪੰਥੁ ਕਰਾਰਾ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਕਬਹੂੰ ਨ ਸੇਵਿਆ ਸਿਰਿ ਠਾਢੇ ਜਮ ਜੰਦਾਰਾ ॥
Burā bẖalā na pacẖẖāṇai parāṇī āgai panth karārā. Pūrā saṯgur kabahūʼn na sevi▫ā sir ṯẖādẖe jam janḏārā.
(Praani) the creature (vanjaariaa mitra = dealer friend) is born to live by Naam, but does not (pachaanaee = recognise) care for (bura) wrong or (bhalaa) right not realising that (panth-u) the path (aagai) ahead is (karaara) hard, i.e. one is held accountable for deeds in Divine court.
One who (kabahoo’n) never (seyviaa) obey (poora) the perfect (satigur-u) true guru has (jandaara) the merciless (jam) agent of Divine justice (tthaaddhey) standing (sir-i) over the head, i.e. takes away and present to Divine court.
ਧਰਮ ਰਾਇ ਜਬ ਪਕਰਸਿ ਬਵਰੇ ਤਬ ਕਿਆ ਜਬਾਬੁ ਕਰੇਇ ॥ ਕਹੁ ਨਾਨਕ ਦੂਜੈ ਪਹਰੈ ਪ੍ਰਾਣੀ ਭਰਿ ਜੋਬਨੁ ਲਹਰੀ ਦੇਇ ॥੨॥
Ḏẖaram rā▫e jab pakras bavre ṯab ki▫ā jabāb kare▫i. Kaho Nānak ḏūjai pahrai parāṇī bẖar joban lahrī ḏe▫e. ||2||
O (bavrey) thoughtless person (jab) when Dharam Rai – metaphoric judge in Divine court (pakras-i) catches and asks for account of deeds, (tab) what (jabaab-u) answer will you (karey-i0 give.
Says fifth Nanak: In (goojai) second (pahrai) stage (kai) of (raini = night) life, (bhar-i = filled) peak of (juaani) of youth (dey-i) gives (lahri) waves, i.e. creates sensual desires.
ਤੀਜੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਬਿਖੁ ਸੰਚੈ ਅੰਧੁ ਅਗਿਆਨੁ ॥ ਪੁਤ੍ਰਿ ਕਲਤ੍ਰਿ ਮੋਹਿ ਲਪਟਿਆ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਅੰਤਰਿ ਲਹਰਿ ਲੋਭਾਨੁ ॥
Ŧījai pahrai raiṇ kai vaṇjāri▫ā miṯrā bikẖ sancẖai anḏẖ agi▫ān. Puṯir kalṯir mohi lapti▫ā vaṇjāri▫ā miṯrā anṯar lahar lobẖān.
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 one (andhu = blind) is blinded by temptations and (sanchai) amasses (bikhu = poison) wealth – by unfair means – in (agiaanu) ignorance that everything is left behind o death.
(Lahri = with waves) sensuous desires (antari) within cause (lobhaanu) attraction, and one (lapttiaa) clings and remains (mohi) attached (putri) with children and (kalatri) spouse.
ਅੰਤਰਿ ਲਹਰਿ ਲੋਭਾਨੁ ਪਰਾਨੀ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵੈ ॥ ਸਾਧਸੰਗਤਿ ਸਿਉ ਸੰਗੁ ਨ ਕੀਆ ਬਹੁ ਜੋਨੀ ਦੁਖੁ ਪਾਵੈ ॥
Anṯar lahar lobẖān parānī so parabẖ cẖiṯ na āvai. Sāḏẖsangaṯ si▫o sang na kī▫ā baho jonī ḏukẖ pāvai.
With (lahari) sensuous desires (antari) within, (praani) the mortal succumbs to (lobhaanu) enticement – commits vices, and (so = that) the (prabhu) almighty does not (aavai) come (chiti) to mind.
This is because s/he (na keeaa) does not keep (sangu) company of (sadhsangati) the holy congregation – where virtues and commands of the Almighty are learnt -, and as a result (paavai) suffers (dukhu) the pain of separation from the Almighty – and is reborn (bahu) numerous (joni) life forms one after another.
ਸਿਰਜਨਹਾਰੁ ਵਿਸਾਰਿਆ ਸੁਆਮੀ ਇਕ ਨਿਮਖ ਨ ਲਗੋ ਧਿਆਨੁ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਤੀਜੈ ਪਹਰੈ ਬਿਖੁ ਸੰਚੇ ਅੰਧੁ ਅਗਿਆਨੁ ॥੩॥
Sirjanhār visāri▫ā su▫āmī ik nimakẖ na lago ḏẖi▫ān. Kaho Nānak parāṇī ṯījai pahrai bikẖ sancẖe anḏẖ agi▫ān. ||3||
S/he (visaariaa) forgets (sirjanhaaru) the Creator and (suaami) the Master and does not (lago) pay (dhiaanu) attention to Naam/Divine virtues and commands (nimakh) even for a moment.
Says fifth Nanak: In (teejai) the third (pahrai) stage (kai) of (raini = night) life one (andhu = blind) is blinded by temptations and (sanchai) amasses (bikhu = poison) wealth – by unfair means – in (agiaanu) ignorance that everything is left behind o death. 3.
ਚਉਥੈ ਪਹਰੈ ਰੈਣਿ ਕੈ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਦਿਨੁ ਨੇੜੈ ਆਇਆ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਤੇਰਾ ਦਰਗਹ ਬੇਲੀ ਹੋਇ ॥
Cẖa▫uthai pahrai raiṇ kai vaṇjāri▫ā miṯrā ḏin neṛai ā▫i▫ā so▫e. Gurmukẖ nām samāl ṯūʼn vaṇjāri▫ā miṯrā ṯerā ḏargėh belī ho▫e.
O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands; in (chauthai) the fourth (pahrai) stage (kai) of (raini = night) life, (dinu) the day (soey = that) of death and accountability for deeds (aiaa) comes (neyrrai) near.
(Toon) you should (samaali = take care) remember and obey (Naamu) Divine commands (gurmukhi) with the guru’s guidance; this (hoey = becomes, beyli = friend) helps in (dargah) Divine court when account of deeds is taken.
ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮਾਲਿ ਪਰਾਣੀ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥
Gurmukẖ nām samāl parāṇī anṯe ho▫e sakẖā▫ī.
O (praai) mortal, you should (samaali = take care) remember and obey (naamu) Divine commands (gurmukhi) with the guru’s guidance; this (hoey) is helpful (antey) at the end when account of deeds is taken.
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ਇਹੁ ਮੋਹੁ ਮਾਇਆ ਤੇਰੈ ਸੰਗਿ ਨ ਚਾਲੈ ਝੂਠੀ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥
Ih moh mā▫i▫ā ṯerai sang na cẖālai jẖūṯẖī parīṯ lagā▫ī.
(Ihu) these objects of (mohu) attachment in (maaiaa0 the world-play will not (chaalai) go (sangi) with (teyrai) you to objects of transitory nature will not go with you; you (lagaaee) developed (jhootthee = false) transitory (preeti) love – it will end on death, whereas Naam accompanies.
ਸਗਲੀ ਰੈਣਿ ਗੁਦਰੀ ਅੰਧਿਆਰੀ ਸੇਵਿ ਸਤਿਗੁਰੁ ਚਾਨਣੁ ਹੋਇ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਉਥੈ ਪਹਰੈ ਦਿਨੁ ਨੇੜੈ ਆਇਆ ਸੋਇ ॥੪॥
Saglī raiṇ guḏrī anḏẖi▫ārī sev saṯgur cẖānaṇ ho▫e. Kaho Nānak parāṇī cẖa▫uthai pahrai ḏin neṛai ā▫i▫ā so▫e. ||4||
(Sagli) the whole (raini = night) life (gudri/gujri) passes (andhiaari = dark) in ignorance; (chaananu) enlightenment (hoey) comes (seyvi = serving) by following (satiguru) the true guru.
Says fifth Nanak; O (praani) mortal in (chauthai) the fourth (pahrai) stage (kai) of (raini = night) life, (dinu) the day (soey = that) of death and accountability for deeds (aiaa) comes (neyrrai) near – follow the true guru and obey Naam.
ਲਿਖਿਆ ਆਇਆ ਗੋਵਿੰਦ ਕਾ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਉਠਿ ਚਲੇ ਕਮਾਣਾ ਸਾਥਿ ॥ ਇਕ ਰਤੀ ਬਿਲਮ ਨ ਦੇਵਨੀ ਵਣਜਾਰਿਆ ਮਿਤ੍ਰਾ ਓਨੀ ਤਕੜੇ ਪਾਏ ਹਾਥ ॥
Likẖi▫ā ā▫i▫ā govinḏ kā vaṇjāri▫ā miṯrā uṯẖ cẖale kamāṇā sāth. Ik raṯī bilam na ḏevnī vaṇjāri▫ā miṯrā onī ṯakṛe pā▫e hāth.
O my (mitra) friend (vanjaariaa = merchant) human being born to conduct the self by Naam/Divine commands, when (likhiaa = writing) command of (govind) Master of the world (aiaaia = comes) is received one (utthi = get up) readily (chaley) departs taking (saathi) with him/her (kamaanaa = doings) record of deeds.
The messenger of death does not (deyvni = give) allow even (rati) a bit of (bilam) dearly, o (vanjaariaa mitra = dealer friend) mortal; it (paaey) puts (takrrey) strong (haath) hands, i.e. there is no way to scape.
ਲਿਖਿਆ ਆਇਆ ਪਕੜਿ ਚਲਾਇਆ ਮਨਮੁਖ ਸਦਾ ਦੁਹੇਲੇ ॥ ਜਿਨੀ ਪੂਰਾ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਸੇ ਦਰਗਹ ਸਦਾ ਸੁਹੇਲੇ ॥
Likẖi▫ā ā▫i▫ā pakaṛ cẖalā▫i▫ā manmukẖ saḏā ḏuhele. Jinī pūrā saṯgur sevi▫ā se ḏargėh saḏā suhele.
When (likihiaa = writing) Divine command (aaiaa0 comes, the soul (pakarri) caught and (chlaaaiaa = driven) taken away; (manmukh = self-willed) those who do not obey the guru to live by Divine commands (sadaa) ever remain (duheley) in distress – in cycles of births and deaths.
Those (jini) who (seyviaa = serve) obey (satiguru) the true guru, (sey) they are (sadaa) ever (suheley) comfortable – they unite with the Almighty and settle down there.
ਕਰਮ ਧਰਤੀ ਸਰੀਰੁ ਜੁਗ ਅੰਤਰਿ ਜੋ ਬੋਵੈ ਸੋ ਖਾਤਿ ॥ ਕਹੁ ਨਾਨਕ ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰੇ ਮਨਮੁਖ ਸਦਾ ਭਵਾਤਿ ॥੫॥੧॥੪॥
Karam ḏẖarṯī sarīr jug anṯar jo bovai so kẖāṯ. Kaho Nānak bẖagaṯ sohėh ḏarvāre manmukẖ saḏā bẖavāṯ. ||5||1||4||
(Antari) in this (jug) age, (karam) deeds of (sareeru) the body are like seeds sown (dharti) in an agricultural field; (jo) what one (bovai) sows (so) that (khaati = eats) reaps.
(Bhagat) obedient devotees (sohahi = look good) are glorified while (manmukh) the self-willed persons are ever (bhavaati) kept in cycles – of births and deaths. 5. 1. 4.
Note: The numbers 5. 1. 4 refer to the four Shabads with the title Pahrey. Their significance is as follows:
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