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.
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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.
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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.
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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.
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