SGGS pp 64-67, Sirirg M: 3; Ashtpadis 1-4.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਕ੍ਰਿਪਾ ਕਰੇ ਭਗਤਿ ਕੀਜੈ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ॥ ਆਪੈ ਆਪੁ ਮਿਲਾਏ ਬੂਝੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਸੋਈ ॥ ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਈ ॥ ੧॥

Sirīrāg mėhlā 3   Gurmukẖ kirpā kare bẖagaṯ kījai bin gur bẖagaṯ na ho▫ī Āpai āp milā▫e būjẖai ṯānirmal hovai so▫ī Har jī▫o sācẖā sācẖī baṇī sabaḏ milāvā ho▫ī||1||

 

Composition of the third Guru in Raga Siriraag When the Almighty (kripa karey) is kind to receive awareness of Naam (gurmukh-i) with the guru’s guidance, then one (keejai = performs, bhagat-i = devotion) conforms to Naam; awareness of and (bhagat-i = devotion) conformance to Naam (na hoi) cannot be done (bin-u) without (gur) the guru’s guidance.

(Soee) that person (hoee) is (nirmal-u) purified of other ideas whom (ta) only then when the guru (milaaey) leads to (aap-u) himself, i.e. to the holy congregation, and s/he (boojhai) understands the guru’s teachings.

(Jeeo) the revered (har-i) Almighty is (saacha) Eternal and (baani = words praising the Almighty are) (saachi) true; (milaava) union with the Almighty (hoee = happens) is attained (sabad-i = through words) by following the guru. 1.

 

ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖagṯihīṇ kāhe jag ā▫i▫ā	Pūre gur kī sev na kīnī birthā janam gavā▫i▫ā ||1|| rahā▫o

 

 

 

(Rey) o (bhaaee) brother, one should reflect, (kaahey) why does (bhagatiheen = devoid of devotion) one who does not obey (aaiaa) came (jag-i) to the world, i.e. took birth one take birth human being?

If s/he does not (keeni = done, seyv = service) comply with guidance of (poorey) the perfect/true guru – to conform to Naam and (gavaaiaa) loses (birtha) in vain the opportunity provided by (janam-u) human birth to unite with the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse uses the term ਜੀਅ ਜੰਤ (Jeea jant). Jea means the soul or living beings. Jant is the short form of Jantr (Sanskrit Yantra) meaning a tool or a musical instrument. So ‘Jea Jant’ means the creatures are to obey the Creator like musical instruments respond to the musician.

 

ਆਪੇ ਜਗਜੀਵਨੁ ਸੁਖਦਾਤਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ॥ ਜੀਅ ਜੰਤ ਏ ਕਿਆ ਵੇਚਾਰੇ ਕਿਆ ਕੋ ਆਖਿ ਸੁਣਾਏ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਇ ਵਡਾਈ ਆਪੇ ਸੇਵ ਕਰਾਏ ॥੨॥

Āpe jagjīvan sukẖ▫ḏāṯa āpe bakẖas milā▫e Jī▫a janṯ e ki▫ā vecẖāre ki▫ā ko ākẖ suṇā▫e Gurmukẖ āpeḏe▫e vadā▫ī āpe sev karā▫e ||2||   The Almighty (aapey) IT-self (jagjeevan-u = life of the world) creates the creatures and (sikhdaataa = gives peace) ends being in cycles of births and deaths, (bakhas-i) by graciously (milaaey) uniting them with IT-self.

(Eay) these (jeea jant) creatures (veychaarey) cannot have their way; (kiaa) what can (ko) anyone (aakh-i = say, sunaaey = cause to hear) claim: The Almighty (aapey) IT-self leads one to the guru, (gurmukh-i) follow the guru’s guidance (karaaey = cause to do, seyv = service) obey Divine commands and (dey-i) gives (vadaaee = greatness) honour of union. 2.

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਖਾ ਮੀਤੁ ਪ੍ਰਭੁ ਮੇਰਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੩॥

Ḏekẖ kutamb mohi lobẖāṇā cẖalḏi▫ā nāl na jā▫ī Saṯgur sev guṇ niḏẖān pā▫i▫ā ṯis ḏī kīm na pā▫ī Har parabẖ sakẖā mīṯ parabẖ merā anṯe ho▫e sakẖā▫ī ||3||

(Deykh-i) seeing (kuttamb-u) the family one (lobhaana) is fascinated to get (moh-i) to them, but none (jaaee) goes (naal-i) with the soul (chaldiaa) when departing from the body.

One (paaiaa) obtains (nidhaan-u = treasure) the wealth of awareness of (gun) Divine virtues and their emulation (seyv-i = serving) by following (satgur-u) the true guru; (keemat-i = price) the worth (ki) of (tis) that cannot (paaee = put) be known, i.e. it is unlike any other wealth as it accompanies to the hereafter.

(Har-i) the Almighty (prabh-u) Master is (meet-u) the friend and (sakhaa) companion (meyra = my) of all (hoey) is (sakhaaee) of help (antey) at the end – when account of deeds is taken and fate decided in Divine court. 3.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ਅਸਟਪਦੀਆ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

Sirīrāg mėhlā 3 gẖar 1 asatpaḏī▫ā  Ik▫oaʼnkār saṯgur parsāḏ

 

Composition of the third Guru in Raga Siriraag to be sung to the first clef (beat). 

 

Invoking the One all-pervasive Creator who may be understood with the guru’s grace/guidance

 

ਗੁਰਮੁਖਿ ਕ੍ਰਿਪਾ ਕਰੇ ਭਗਤਿ ਕੀਜੈ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਹੋਇ ॥ ਆਪੈ ਆਪੁ ਮਿਲਾਏ ਬੂਝੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਕੋਇ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥

Gurmukẖ kirpā kare bẖagaṯ kījai bin gur bẖagaṯ na ho▫e   Āpai āp milā▫e būjẖai ṯā nirmal hovai ko▫e   Har jī▫o sacẖā sacẖī baṇī sabaḏ milāvā ho▫e ||1||

 

.

When the guru bestows grace, devotion develops; devotion does not come without the guru. The understanding that God Him/ her- self unites the devotee, purifies the mind. (Har jio sacha) the Divine is eternal, so is the (Bani) Divine word and it is through the word that the devotee meets God. 1. 

 

 

ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖagṯihīṇ kāhe jag ā▫i▫ā  Pūre gur kī sev na kīnī birthā janam gavā▫i▫ā ||1|| rahā▫o

 

 

 

One wonders what a person bereft of devotion was born for. S/ he does not follow the guru and wastes human birth (that provides the opportunity to unite with God).

Pause and reflect on this.

 

ਆਪੇ ਹਰਿ ਜਗਜੀਵਨੁ ਦਾਤਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ॥ ਜੀਅ ਜੰਤ ਏ ਕਿਆ ਵੇਚਾਰੇ ਕਿਆ ਕੋ ਆਖਿ ਸੁਣਾਏ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ਆਪੇ ਸੇਵ ਕਰਾਏ ॥੨॥

Āpe har jagjīvan ḏāṯā āpe bakẖas milā▫e   Jī▫a janṯ e ki▫ā vecẖāre ki▫ā ko ākẖ suṇā▫e   Gurmukẖ āpeḏe vadi▫ā▫ī āpe sev karā▫e ||2||

 

 

God alone is (Jagjiwan data) the source of life in the world as also of comfort by (Bakhas milae) graciously accepting the souls for union.  What can the poor creatures do and what can they tell others? God gives motivation to follow the guru and (De vadiaia) grants virtues to those who so follow. 2. 

 

 

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਕੀ ਕੀਮ ਨ ਪਾਈ ॥ ਪ੍ਰਭੁ ਸਖਾ ਹਰਿ ਜੀਉ ਮੇਰਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੩॥

Ḏekẖ kutamb mohi lobẖāṇā cẖalḏi▫ā nāl na jāi   Saṯgur sev guṇ niḏẖān pā▫i▫ā ṯis kī kīm na pā▫ī   Parabẖ sakẖā har jī▫o merā anṯe ho▫e sakẖā▫ī ||3||

 

 

The humans get attached to the family members but they (Chaldia naal na jae) do not accompany to the hereafter. God alone is the friend and companion who is (ante hoe sakhaai) helpful in the end. God the priceless (Gun nidhan) treasure of virtues is found with the guidance of the Guru. 3. 

 

 

 

Page 65

 

Note: The next two stanzas use the example of a girl to be married, as metaphor for the soul. If she understand what is expected of her after marriage and prepares herself while in ਪੇਈਅੜੈ (Peiarai) parental home before marriage she would receive respect in the husband’s home. If she does not care she is likely to have a rough time there. Similarly if the soul understands what would make it acceptable to God, it learns from the guru and performs its role accordingly. This life is akin to the parental home and the hereafter to the husband’s home.

 

ਪੇਈਅੜੈ ਜਗਜੀਵਨੁ ਦਾਤਾ ਮਨਮੁਖਿ ਪਤਿ ਗਵਾਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕੋ ਮਗੁ ਨ ਜਾਣੈ ਅੰਧੇ ਠਉਰ ਨ ਕਾਈ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਮਨਿ ਨਹੀ ਵਸਿਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਈ ॥੪॥

Pe▫ī▫aṛai jagjīvan ḏāṯā manmukẖ paṯ gavā▫ī   Bin saṯgur ko mag na jāṇai anḏẖe ṯẖa▫ur na kā▫ī   Har sukẖ▫ḏāṯa man nahī vasi▫ā anṯ ga▫i▫ā pacẖẖuṯā▫ī ||4||

 

It is (peyeearrai = in parental house) this human life that we learn from the guru to obey (daataa) giver of (jagjeevan-u) life in the world, i.e. the Creator to receive honour in the world and in the hereafter; but (manmukh-i) the self-willed person goes his/her own way and (gavaaee) loses (pat-i) honour.

(Ko na) no one (jaanai) knows (mag-u) the path of obedience (bin-u) without (sati guru) the true guru; (andhey = blind) an ignorant person (na paaee) does not find (tthaur) place with the Almighty.

S/he does not (vasiaa = abide) keep (man-i) in mind commands of (har-i) the Almighty (sukhdaata = giver of comfort) the source of peace is; and (gaiaa) departs from the world (pachhutaaee) repenting for losing the opportunity to unite with the Creator.  4.

 

ਪੇਈਅੜੈ ਜਗਜੀਵਨੁ ਦਾਤਾ ਗੁਰਮਤਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮੋਹੁ ਚੁਕਾਇਆ ॥ ਜਿਸੁ ਸਿਉ ਰਾਤਾ ਤੈਸੋ ਹੋਵੈ ਸਚੇ ਸਚਿ ਸਮਾਇਆ ॥੫॥

Pe▫ī▫aṛai jagjīvan ḏāṯā gurmaṯ man vasā▫i▫ā   An▫ḏin bẖagaṯ karahi ḏin rāṯī ha▫umai moh cẖukā▫i▫ā   Jis si▫o rāṯā ṯaiso hovai sacẖe sacẖ samā▫i▫ā ||5||

 

One who (vasaaiaa = cause to abide) keeps (ma’nn-i) in mind commands of (daataa) giver of (jagjeevan-u) life in the world, i.e. the Creator (gurmat-i) with the guru’s guidance.

S/he (chukaaiaa) ends (haumai = ego) acting by self-will and (moh-u) attachment to the world-play and (andin-u = everyday) ever (karah-i = performs) (bhagat-i = devotion) obeys Divine commands (din-u) day and (raati) night.

The Creator (siau) with (jis-u) whose love s/he (raataa) is imbued, (hovai) becomes (taiso) like (tiaso = that) the Creator, i.e. overcomes temptations; such a person (sachey = true) living truthfully (samaaiaa) is absorbed (sach-i) the Eternal. 5.

 

ਆਪੇ ਨਦਰਿ ਕਰੇ ਭਾਉ ਲਾਏ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਸਹਜੁ ਊਪਜੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਹਰਿ ਗੁਣਦਾਤਾ ਸਦ ਮਨਿ ਵਸੈ ਸਚੁ ਰਖਿਆ ਉਰ ਧਾਰਿ ॥੬॥

Āpe naḏar kare bẖā▫o lā▫e gur sabḏī bīcẖār   Saṯgur sevi▫ai sahj ūpjai ha▫umai ṯarisnā mār   Har guṇḏāṯā saḏ man vasai sacẖ rakẖi▫ā ur ḏẖār ||6||

 

The Almighty (aapey) IT-self (karey) bestows (nadar-i) grace and (laaey) creates (bhaau) love, by leading to the guru and (beechaar-i) reflecting (sabdi = on the word) on teachings of (guru) the guru.

(Seyveeai = by serving) by following (sati guru) the guru one (maar-i) kills (haumai) ego and (trisna) craving and (oopjai) develops (sahj-u) poise, i.e. intuitively obeys Divine commands.

(Har-i) the Almighty (gundaata) giver/imparter of virtues (sad) ever (vasai) abides in his/her (man-i) mind; s/he (rakhiaa) keeps (sach-u = truth) Naam/Divine commands (dhaar-i) enshrined (ur) in mind. 6.

 

ਪ੍ਰਭੁ ਮੇਰਾ ਸਦਾ ਨਿਰਮਲਾ ਮਨਿ ਨਿਰਮਲਿ ਪਾਇਆ ਜਾਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਹਰਿ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੁਖੁ ਸਭੁ ਜਾਇ ॥ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥੭॥

Parabẖ merā saḏā nirmalā man nirmal pā▫i▫ā jā▫e   Nām niḏẖān har man vasai ha▫umai ḏukẖ sabẖjā▫e   Saṯgur sabaḏ suṇā▫i▫ā ha▫o saḏ balihārai jā▫o ||7||

 

(Prabh-u) the Almighty Master (meyra = my) of all is (nirmalaa) pristine and (paaiaa jaaey) can be found (nirmal-i) in a clean (man-i) mind, i.e. by driving out other ideas.

When (nidhaan-u) the treasure of awareness of Naam/commands of (har-i) the Almighty (vasai = abides) in kept (man-i) in mind one gives up (haumai) acting by self-will/transgressions and (sabh-u) all (dukh-u) suffering (jaaey = goes) is obviated.

(Sati guru) the true guru (sunaaiaa = tells) makes aware of (sabad-u = word) Naam/Divine commands; (hau) I (sad) ever (bakihaarai jaau = am sacrifice) adore/respect and obey, the true guru. 7.

 

ਆਪਣੈ ਮਨਿ ਚਿਤਿ ਕਹੈ ਕਹਾਏ ਬਿਨੁ ਗੁਰ ਆਪੁ ਨ ਜਾਈ ॥ ਹਰਿ ਜੀਉ ਦਾਤਾ ਭਗਤਿ ਵਛਲੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਈ ॥ ਨਾਨਕ ਸੋਭਾ ਸੁਰਤਿ ਦੇਇ ਪ੍ਰਭੁ ਆਪੇ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥੪॥ ੧ ॥ ੧੮॥

Āpṇai man cẖiṯ kahai kahā▫e bin gur āp na jā▫ī Har jī▫o ḏāṯā bẖagaṯ vacẖẖal hai kar kirpā man vasā▫ī Nānak sobẖā suraṯ ḏe▫e parabẖ āpe gurmukẖ ḏe vadi▫ā▫ī ||4||1||18||   Everyone (kahai) talks of and (kahaaey = wants to be called) praises the self in one’s (aapnai) own (man-i chit-i) mind, i.e. everyone feels important; this (aap-u = self) sense of self-importance does not leave (bin-u) without finding and following (gur) the guru. (Jeeo) the revered (har-i) Almighty (vachhal-u hai) loves (bhagt-i) of the devotees; and (kar-i kirpa) kindly (vasaaee) abides in their (ma’nn-i) minds. (Prabh-u) the Master (aapey) IT-self (dey-i) grants (surat-i) awareness of (sobha) glory/greatness of the Almighty and (dey) gives (vaddiaaee) honour of union to (gurmukh-i) who follows the guru – to comply with Naam, says third Nanak. 4. 1. 18.

 

Note: The first three and the eighth verses of this Ashtpadi were given earlier as the four verses of the 15th Shabad of the third Guru on page 32.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਹਉਮੈ ਕਰਮ ਕਮਾਵਦੇ ਜਮਡੰਡੁ ਲਗੈ ਤਿਨ ਆਇ ॥ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਉਬਰੇ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥੧॥

Sirīrāg mėhlā 3 Ha▫umai karam kamāvḏe jamdand lagai ṯin ā▫e   Jė saṯgur sevan se ubre har seṯī liv lā▫e ||1||

 

Composition of the third Guru in Raga Siriraag those who (kamaavdey = do, karam = deeds) act (haumai) in ego – commit transgressions (ddandd-u) punishment (lagai aaey) is imposed on (tin) them by are punished by (jam) divine justice, i.e. they cannot get to the Almighty.

But those (j-i) who (seyvan-i = serve) obey (sati guru) the true guru (sey) they (laaey = fix, live = attention) remain in obedience (seyti = with) to (har-i) the Almighty and (ubrey) rise above transgressions and find the Almighty. 1.

 

ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ ਧੁਰਿ ਪੂਰਬਿ ਕਰਤੈ ਲਿਖਿਆ ਤਿਨਾ ਗੁਰਮਤਿ ਨਾਮਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re gurmukẖ nām ḏẖi▫ā▫e   Ḏẖur pūrab karṯai likẖi▫ā ṯinā gurmaṯ nām samā▫e ||1|| rahā▫o

 

(Rey) o (man = mind) human being (dhaiaaey = pay attention) obey (naam-u) Naam/Divine commands (gurmukh-i) with the guru’s guidance.

Those for whom (kartai) the Creator (likhiaa) has written (dhur-i) at the source based on (poorab-i) past deeds, (tina) they find the guru and (samaaey) remain absorbed with obedience (naam-i) to Naam/Divine commands (gurmat-i) with the guru’s guidance. 1.

Pause and reflect on this.

 

 

ਵਿਣੁ ਸਤਿਗੁਰ ਪਰਤੀਤਿ ਨ ਆਵਈ ਨਾਮਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਸੁਪਨੈ ਸੁਖੁ ਨ ਪਾਵਈ ਦੁਖ ਮਹਿ ਸਵੈ ਸਮਾਇ ॥੨॥

viṇ saṯgur parṯīṯ na āvaī nām na lāgo bẖā▫o   Supnai sukẖ na pāv▫ī ḏukẖ mėh savai samā▫e ||2||

 

(Parteet-i) awareness (naam-i) of Naam does not (aavaee) come and (bhaau) love for its obedience does not (laago) developed (vin-u) without (sati guru) the true guru.

And without it one commits transgressions, and does not (paavaee) get (sukh-u) peace even (supnai) in dream and (savai) sleeps and (smaaey) remains (ma hi) in (dukh) distress. 2.

 

ਜੇ ਹਰਿ ਹਰਿ ਕੀਚੈ ਬਹੁਤੁ ਲੋਚੀਐ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਇ ॥ ਹਰਿ ਕਾ ਭਾਣਾ ਭਗਤੀ ਮੰਨਿਆ ਸੇ ਭਗਤ ਪਏ ਦਰਿ ਥਾਇ ॥੩॥

Je har har kīcẖai bahuṯ locẖī▫ai kiraṯ na meti▫ā jā▫e   Har kā bẖāṇā bẖagṯī mani▫ā se bẖagaṯ pa▫e ḏar thā▫e ||3||

 

(Jey) if one (keechai) keeps saying I (bahut-u) greatly (locheeai) yearn for (har-i har-i) the Almighty, – it cannot be fulfilled in absence of past good deeds – for, (kirat-u) consequences of past deeds (na jaaey) cannot be (meyttiaa) erased by talking – but by obeying the Almighty.

(bhagti) the devotees (ma’nniaa) obey (bhaana) will (ka) of (har-i) the Almighty; (sey) such (bhagat) devotees (paaey) get a (thaaey) a place (dar-i) in Divine court, i.e. unite with the Almighty. 3.

 

ਗੁਰੁ ਸਬਦੁ ਦਿੜਾਵੈ ਰੰਗ ਸਿਉ ਬਿਨੁ ਕਿਰਪਾ ਲਇਆ ਨ ਜਾਇ ॥ ਜੇ ਸਉ ਅੰਮ੍ਰਿਤੁ ਨੀਰੀਐ ਭੀ ਬਿਖੁ ਫਲੁ ਲਾਗੈ ਧਾਇ ॥੪॥

Gur sabaḏ ḏiṛāvai rang si▫o bin kirpā la▫i▫ā na jā▫e   Je sa▫o amriṯ nīrī▫ai bẖī bikẖ fal lāgai ḏẖā▫e ||4||

 

 

(Guru) the guru (siu = with, rang = love) lovingly creates (drirraavai) firm commitment to (sabad-u = word) Naam/Divine commands word, but awareness of Naam is not (laiaa jaaey) received (bin-u) without (kirpa) Divine grace.

Like (jey) if a tree bearing bitter fruit if (neereeai) irrigated with (sau) a hundred (amrit) sweet elixirs it (bhi) still (laagai aaey) bears (bikh-u = poison) bitter (phal-u) fruit; similarly a person continues to commit vices even if s/he recites mantras and performs rituals – until s/he finds the guru with Divine grace. 4.

 

ਸੇ ਜਨ ਸਚੇ ਨਿਰਮਲੇ ਜਿਨ ਸਤਿਗੁਰ ਨਾਲਿ ਪਿਆਰੁ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਕਮਾਵਦੇ ਬਿਖੁ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰੁ ॥੫॥

Se jan sacẖe nirmale jin saṯgur nāl pi▫ār   Saṯgur kā bẖāṇā kamāvḏe bikẖ ha▫umai ṯaj vikār ||5||

 

(Sey) those (jan) persons who have (piaar-u) love (naal-i) with (sati guru) the true guru (nirmaley = clean) are freed of vices and (sachey = true) life truthfully.

They (taj-i) give up (bikh-u vikaar-u) the vice of (haumai = ego) acting by self-will and (kamaavdey) comply with (bhaana = will) directions of (sati guru) the true guru. 5.

 

ਮਨਹਠਿ ਕਿਤੈ ਉਪਾਇ ਨ ਛੂਟੀਐ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਸੋਧਹੁ ਜਾਇ ॥ ਮਿਲਿ ਸੰਗਤਿ ਸਾਧੂ ਉਬਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥੬॥

Manhaṯẖ kiṯai upā▫e na cẖẖūtī▫ai simriṯ sāsṯar soḏẖhu jā▫e   Mil sangaṯ sāḏẖū ubre gur kā sabaḏkamā▫e ||6||

 

One is not (chhutteeai) freed of vices by (upaaey) means of (manhatth-i) acting by self-will; (jaaey) go and verify by reading Smritis and Shastra.

Those who (mil-i) join (sangat-i) congregation of (sadhhoo) the guru and (kamaaey) comply with (sabad-u = word) teachings of the guru (ubrey) are saved from them. 6.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਸੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸੇਈ ਸੋਹਦੇ ਜਿਨ ਕਿਰਪਾ ਕਰੇ ਕਰਤਾਰੁ ॥੭॥

Har kā nām niḏẖān hai jis anṯ na pārāvār   Gurmukẖ se▫ī sohḏe jin kirpā kare karṯār ||7||

 

Awareness of Naam/Divine commands is (nidhaan-u) a treasure (jis-u) which no (ant-u) end or (paravaar-u) boundary, i.e. Divine writ has unrestricted application.

(Seyee) only those on (Jin) whom (kartaar-u) the Creator (karey) bestows grace, comply with Naam (gurmukh-i) with the guru’s guidance and (sohadey = look good) receive glory here and in the hereafter. 7.

 

ਨਾਨਕ ਦਾਤਾ ਏਕੁ ਹੈ ਦੂਜਾ ਅਉਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੨॥੧੯॥

Nānak ḏāṯā ek hai ḏūjā a▫or na ko▫e   Gur parsādī pā▫ī▫ai karam parāpaṯ ho▫e ||8||2||19||

 

There is (eyk-u) only One (daataa = giver) source of Naam, there is (na koey = not any) none (aur-u = else, dooja = second) other, says the third Guru.

It is (paaeeai) obtained (parsaadi) with grace/guidance of (guru) the guru; who (hoey) is (praapat-i) found (karam-i) with Divine grace/guidance. 8.2. 19.

 

Page 66

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਪੰਖੀ ਬਿਰਖਿ ਸੁਹਾਵੜਾ ਸਚੁ ਚੁਗੈ ਗੁਰ ਭਾਇ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਸਹਜਿ ਰਹੈ ਉਡੈ ਨ ਆਵੈ ਜਾਇ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3 Pankẖī birakẖ suhāvṛā sacẖ cẖugai gur bẖā▫e   Har ras pīvai sahj rahai udai na āvai jā▫e   Nij gẖar vāsā pā▫i▫ā har har nām samā▫e ||1||

 

(Birakh-i) the tree is (suhaavrra = pleasant) comfort-giving for (pankhi) the bird – it comes to rest there for the night -, i.e. Naam is the support for the soul in life; the mind-bird (chugai = pecks) relies on/leads life by (sach-u = truth) Naam (bhaaey = liking) with guidance of (guru) the guru.

The difference is the mind (peevai) drinks (har-i) Divine (ras-u) elixir, (rahai) remains (sahaj-i) steadfast; it does not (uddai) fly – unlike the bird – to keep (aavai) coming and (jaaey) going.

The mind (paaiaa) gets (vaasa) to stay in (nij) own (ghar-i) house, i.e. remains steady, (samaaey) remaining absorbed in Naam of (har-i har-i) the Almighty. 1.

 

ਮਨ ਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲਹਿ ਤਾ ਅਨਦਿਨੁ ਰਾਚਹਿ ਹਰਿ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re gur kī kār kamā▫e   Gur kai bẖāṇai je cẖalėh ṯā an▫ḏin rācẖėh har nā▫e ||1|| rahā▫o

 

(Rey) o (man = mind) human being, (kamaaey) carry out (kaar = task) directions (ki = of) given by (guru) the guru.

(Jey) if you (chalah-i = move) comply with (bhaanai = will) directions/guidance of the guru, (ta) then you will (andin-u = everyday) remain (raachah-i) engrossed/engaged in compliance (naaey) with Naam/commands of (har-i) the Almighty. 1.

Pause and reflect on this.

 

ਪੰਖੀ ਬਿਰਖ ਸੁਹਾਵੜੇ ਊਡਹਿ ਚਹੁ ਦਿਸਿ ਜਾਹਿ ॥ ਜੇਤਾ ਊਡਹਿ ਦੁਖ ਘਣੇ ਨਿਤ ਦਾਝਹਿ ਤੈ ਬਿਲਲਾਹਿ ॥ ਬਿਨੁ ਗੁਰ ਮਹਲੁ ਨ ਜਾਪਈ ਨਾ ਅੰਮ੍ਰਿਤ ਫਲ ਪਾਹਿ ॥੨॥

Pankẖī birakẖ suhāvṛe ūdėh cẖahu ḏis jāhi Jeṯā ūdėh ḏukẖ gẖaṇe niṯ ḏājẖėh ṯai billāhi Bin gur mahal Na jāp▫ī nā amriṯ fal pāhi. ||2||

 

(Pankhi) the birds (uddah-i) fly from (suhaavrrey) the comfort-giving (birakh) tree and (jaah-i) go in (chah-u) all four (dis-i) directions, i.e. the mind forgets Naam and is attracted by other ideas.

(Jeyta = as much) more the mind-bird (ooddah-i) flies, (ghaney) the more (dukh) suffering it experiences; then one (nit) ever (daajhah-i) burns in fire of craving and jealousy and (billaah-i) agonise.

(Mahal-u = palace) abode of the Almighty within is not (jaapaaee) perceived within (bin-u) without (guru) the guru; and one does not (paah-i) get (ammrit) the sweet (phal) fruits, i.e. does not find the Almighty – through acting by self-will. 2.

Note: The next verse refers to the concept of three modes of egoistic conduct. They are Tamas (ignorance, inertia, laziness), Rajas (ambition, diligence, achievement) and Sattva (Goodness and rituals like charities, penances). Gurmat (guru’s teaching) asks to transcend these and achieve the fourth state of Turya or Sahj or poise, wherein goodness comes naturally.

 

ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਹਰੀਆਵਲਾ ਸਾਚੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸਾਖਾ ਤੀਨਿ ਨਿਵਾਰੀਆ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਹਰਿ ਏਕੁ ਹੈ ਆਪੇ ਦੇਇ ਖਵਾਇ ॥੩॥

Gurmukẖ barahm harī▫āvlā sācẖai sahj subẖā▫e   Sākẖā ṯīn nivārī▫ā ek sabaḏ liv lā▫e   Amriṯ fal har ek hai āpe ḏe▫e kẖavā▫e. ||3||

 

(Gurmukh-i) the guru’s follower (sahj-i subhaaey) intuitively obeys (saachai = true) the Eternal (brahm-u) Creator and is (hareeavla = green) a blooming tree, i.e. is untouched by vices.

S/he (lay = fix, liv = attention) with obedience (sabad-i = to the word) commands of (eyk) the One Almighty (nivaareeaa) sheds (teen-i = three, saakha = branches) the three modes of egoistic conduct – Tamas, Rajas, Sattva.

The tree bears (a’mmrit) sweet (phal-u) fruit of finding (eyk-u) the one (har-i) almighty  

(Phal-u = fruit) the reward for this is reward is (eyk-u) the One (har-i) Almighty

A (Gurmukh) guru-oriented person perceives (Brahm hariaavla) God’s virtues within, treating the body like a blossoming tree, and remains in (Sachai Sahj subhaae = natural permanent equipoise) ever naturally satisfied. S/he remains absorbed in the Divine Word and (Saakha teen nivaareeaa) avoids the three (Gunas =) modes of action. There is only one (Amrit Phal) life giving fruitof Naam which God feeds the Gurmukh. 3.

 

ਮਨਮੁਖ ਊਭੇ ਸੁਕਿ ਗਏ ਨਾ ਫਲੁ ਤਿੰਨਾ ਛਾਉ ॥ ਤਿੰਨਾ ਪਾਸਿ ਨ ਬੈਸੀਐ ਓਨਾ ਘਰੁ ਨ ਗਿਰਾਉ ॥ ਕਟੀਅਹਿ ਤੈ ਨਿਤ ਜਾਲੀਅਹਿ ਓਨਾ ਸਬਦੁ ਨ ਨਾਉ ॥੪॥

Manmukẖ ūbẖe suk ga▫e Nā fal ṯinnā cẖẖā▫o Ŧinnā pās Na baisī▫ai onā gẖar Na girā▫o   Katī▫ah ṯai niṯjālī▫ah onā sabaḏ Na nā▫o. ||4||

 

 

On the other hand (manmhkh) self-willed persons are like trees which have (suk-i gaey) dried (oobhey) standing; (ti’nna) the have neither (phal) fruit nor (chhaau) shade, i.e. one can neither learn nor get any help from them.

They have neither (ghar-u) home nor (giraau) village, i.e. are not steadfast in living by Naam; we should not (paas-i = with, baiseeai = sit) keep company with (ti’nna) them.

(Ona) they do not have awareness of (sabad-u = word) guru’s teachings to live by (naau) Naam/Divine commands and consequently (nit) ever (katteeah-i) cut and (jaaleeah-i) burnt, remain in distress in life and put in cycles of births and deaths after death. 4.

Note: The next verse explains the concept of Karma denoted by the expression ਪਇਐ ਕਿਰਤਿ (Paiai Kirt = influence of past deeds). This means the soul not only faces the consequences of past deeds but also acts under their influence. This is Hukam, the Divine law/ command, the law of nature.

 

 

ਹੁਕਮੇ ਕਰਮ ਕਮਾਵਣੇ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਉ ॥ ਹੁਕਮੇ ਦਰਸਨੁ ਦੇਖਣਾ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥ ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ ॥੫॥

Hukme karam kamāvṇe pa▫i▫ai kiraṯ firā▫o Hukme ḏarsan ḏekẖ▫ṇā jah bẖejėh ṯah jā▫o   Hukme har har man vasai hukme sacẖ samā▫o. ||5||

 

One (phiraau) goes round (kamaavney) doing (karam) actions (hukmey) by Divine commands/according to the cosmic law of acting under influence of (paiai) past (kirat-i) deeds.

It is (hukmey) by Divine commands/cosmic laws – based on deeds – that one (deykhna = sees, darsan-u = sight) finds God or (jaau) goes (tah) there (jah) where (bheyjah-i) sent – to a life form.

It is by Hukam/based on past deeds that commands of (har-i har-i) the Almighty (vasah-i = abides) are remembered (man-i) in mind and obeyed; and (hukmey) consequently one (samaau) is absorbed/merges (sach-i) in the Eternal. 5.

 

ਹੁਕਮੁ ਨ ਜਾਣਹਿ ਬਪੁੜੇ ਭੂਲੇ ਫਿਰਹਿ ਗਵਾਰ ॥ ਮਨਹਠਿ ਕਰਮ ਕਮਾਵਦੇ ਨਿਤ ਨਿਤ ਹੋਹਿ ਖੁਆਰੁ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਨ ਆਵਈ ਨਾ ਸਚਿ ਲਗੈ ਪਿਆਰੁ ॥੬॥

Hukam Na jāṇėh bapuṛe bẖūle firėh gavār Manhaṯẖ karam kamāvḏe niṯ niṯ hohi kẖu▫ār   Anṯar sāʼnṯna āvī Nā sacẖ lagai pi▫ār ||6||

 

Those who do not (jaanah-i) recognise Hukam within are (bapurrey) helpless/directionless; (gavaar) the uninformed persons (bhholey) stray and (phirah-i) wander aimlessly.

They (kamaavdey = do, karam = deeds) act (manhatth-i) persistently by self-will – transgress – and (hoey) are (nit nit) forever (khuaar-u) frustrated, i.e. never find God.

They do not (aavaee) get (saa’nt-i) peace (antar-i) within and do not (lagai) develop (piaar-u) love/obedience (sach-i) of the Eternal. 6. 

 

ਗੁਰਮੁਖੀਆ ਮੁਹ ਸੋਹਣੇ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥ ਸਚੀ ਭਗਤੀ ਸਚਿ ਰਤੇ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ॥ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਸਭ ਕੁਲ ਕਾ ਕਰਹਿ ਉਧਾਰੁ ॥੭॥

Gurmukẖī▫ā muh sohṇe gur kai heṯ pi▫ār Sacẖī bẖagṯī sacẖ raṯe ḏar sacẖai sacẖiār   Ā▫e se parvāṇhai sabẖ kul kā karahi uḏẖār ||7||

 

On the other hand (gurmukheeaa) those who follow the guru act (heyt-i) with (piaar-i) love/obedience (kai) of (guru) the guru’s teachings – do not transgress and have – (sohney) glowing (muh) faces, i.e. are successful in finding God.

With (sachi) true devotion they (ratey) are imbued with love (sach-i) of the Eternal and are found (sachiaar) truthful/acceptable (dar-i) in court (sachai) of the Eternal.

(Sey) they (aaey = come) make human birth (parvaan-u = approved) successful in finding God and (karah-i = do, udhaar-u = lifting) bring good name to their (sabh) entire (kul-u) lineage. 7.

 

ਸਭ ਨਦਰੀ ਕਰਮ ਕਮਾਵਦੇ ਨਦਰੀ ਬਾਹਰਿ ਨ ਕੋਇ ॥ ਜੈਸੀ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸਚਾ ਤੈਸਾ ਹੀ ਕੋ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਡਾਈਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੩॥੨੦॥

Sabẖ naḏrī karam kamāvḏe naḏrī bāhar Na ko▫e   Jaisī naḏar kar ḏekẖai sacẖā ṯaisā hī Ko ho▫e.   Nānak nām vadā▫ī▫ā karam parāpaṯ ho▫e. ||8||3||20||

 

(Sabh) all creatures (kamaavdey = do, karam = deeds) act (nadri) under Divine watch/supervision; there is (Na koey = not any) none (baahr-i = outside) beyond (nadri) Divine watch.

(Ko) someone (hoey) becomes/acts (taisa hi) that way (jaisi) as (nadar-i) the sight (kar-i) with (jaisi) which (sachaa) the Eternal (deykhai) sees, i.e. as one is motivated.

Awareness of (vaddaaeeai) greatness (naam-i) of Naam/Divine commands (hoey) is (prapat-i) obtained (karam-i) by Divine grace – based on past deeds, says third Nanak. 8. 3. 20.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਮੁਖ ਊਜਲੇ ਹਰਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਸਹਜੇ ਹੀ ਸੁਖੁ ਪਾਈਐ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3 Gurmukẖ nām ḏẖi▫ā▫ī▫ai manmukẖ būjẖ Na pā▫e   Gurmukẖ saḏā mukẖ ūjle har vasi▫ā man ā▫e Sėhje hī sukẖ pā▫ī▫ai sėhje rahai samā▫e. ||1||

 

Composition of the third Guru in Raga Siriraag (Naam-u) Divine commands (dhiaaeeai = contemplated) paid attention/obeyed (gurmukh-i) with the guru’s guidance; (manmukh-i) one goes by self-will does (paaey) have (boojh) understanding of Naam.

(Har-i) the Almighty (aaey) comes and (vasiaa) abides (man-i) in minds, i.e. is remembered/obeyed (Gurmukh-i) those who follow the guru – they commit no transgressions and – their (mukh) faces are (oojley) clean, i.e. no faults are found with them in Divine court.

This is how (sukh-u) peace (paaeeaai) is obtained (sahjey hi) naturally; and one (rahai) remains (samaaey) absorbed in the Almighty – overcoming the three Gunas/attributes namely Tamas, Rajas and Sattva. 1.

 

ਭਾਈ ਰੇ ਦਾਸਨਿ ਦਾਸਾ ਹੋਇ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਗੁਰ ਭਗਤਿ ਹੈ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

ਭਾਈ ਰੇ ਦਾਸਨਿ ਦਾਸਾ ਹੋਇ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਗੁਰ ਭਗਤਿ ਹੈ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re ḏāsan ḏāsā ho▫e   Gur kī sevā gur bẖagaṯ hai virlā pā▫e ko▫e ||1|| rahā▫o

 

(Rey) o (bhaai) brethren, (hoey) be (daasaa) servant of, i.e. follow the example of, (daasan-i) of servants/devotees of God.

(Bhagat-i) devotion (ki) of (guru) the guru is (seyva = service) obedience to the guru; (koey) some (virla) rare person (paaey) finds the guru. 1.

Pause and contemplate.

 

Note: The next stanza uses the terms ਸੁਹਾਗੁ (suhaag-u) and ਸੁਹਾਗਣੀ (suhaagni). Suhaag literally means good fortune and Suhaagni/Suhaagan means fortunate. In married life Suhaag refers to the husband and Suhaagan means married woman whose husband is with her or alive. These are used as metaphors in spiritual sense with the Almighty as husband and the soul as wife.

 

ਸਦਾ ਸੁਹਾਗੁ ਸੁਹਾਗਣੀ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸਦਾ ਪਿਰੁ ਨਿਹਚਲੁ ਪਾਈਐ ਨਾ ਓਹੁ ਮਰੈ ਨ ਜਾਇ ॥ ਸਬਦਿ ਮਿਲੀ ਨਾ ਵੀਛੁੜੈ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੨॥

Saḏā suhāg suhāgaṇī je cẖalėh saṯgur bẖā▫e   Saḏā pir nihcẖal pā▫ī▫ai Nā oh marai na jā▫e.   Sabaḏmilī Nā vīcẖẖuṛai pir kai ank samā▫e. ||2||

 

(Jey) if the soul-woman (chalah-i) acts (bhaaey = idea) with directions of (sati guru) the true guru, s/he is (suhaagni) fortunate to (sadaa) ever have (suhaag-u) the Almighty-husband with her.

This is how (pir-u) the Almighty-husband is (sadaa) ever (nihchal- = unshakable) with her; (oh-u = that) IT neither (marai) does not (jaaey) abandons.

The soul-wife (mili) united (sabad-i = with the word) by obedience is not (veechhurrai) separated; (samaaey) remaining (ank-i) in embrace, i.e. union with the Almighty is obtained through obedience. 2.

 

ਹਰਿ ਨਿਰਮਲੁ ਅਤਿ ਊਜਲਾ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥ ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ ॥੩॥

Har nirmal aṯ ūjlā bin gur pā▫i▫ā

Na jā▫e  Pāṯẖ paṛai ā būjẖ▫ī bẖekẖī bẖaram bẖulā▫e   Gurmaṯī har saḏā pā▫i▫ā rasnā har ras samā▫e. ||3||

 

(Har-i) the Almighty is (nirmalaa) pristine and (at-i) very (oojla) clean, i.e. untouched by the world-play; IT (Na jaaey) cannot be (paaiaa) found to attain union (bin-u) without following (guru) the guru’s teachings – to obey Naam.

(Bheykhi = with garb) a pretender (parrai) reads (paatth) scriptures but does not (bujhaee) understand/obey them and (bhulaaey) strays (bharam-i) in delusion.

(Har-i) the Almighty (sadaa) is always (paaiaa) found (gurmati) with the guru’s guidance, with (rasna) the tongue (samaaey) engrossed in (har-i) Divine (rasu) taste/pleasure, i.e. praising Divine virtues. 3.

 

ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ਗੁਰਮਤੀ ਸਹਜਿ ਸੁਭਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਦੁਖੀਆ ਫਿਰੈ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ ਸਬਦੇ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦੇ ਸਚਿ ਸਮਾਇ ॥੪॥

Mā▫i▫ā moh cẖukā▫i▫ā gurmaṯī sahj subẖā▫e   Bin sabḏai jag ḏukẖī▫ā firai manmukẖā no ga▫ī kẖā▫e.   Sabḏe nām ḏẖi▫ā▫ī▫ai sabḏe sacẖ samā▫e. ||4||

 

One who (gurmati) follows the guru’s counsel, (sahj-i subhaaey) instinctively (chukaaiaa) ends (moh-u) susceptibility to (maaiaa) temptations.

(Jag-u = world) a creature (phirai) remains (dukheeaa) in distress/restless (bin-u) without awareness/obedience (sabdai = of the word) the guru’s teachings; temptations (gaee khaaey = eat up) consume those who ignore the guru and (manmukha no) act by self-will.

One who (dhiaaeeai = pays attention) obeys (naam-u) Divine commands (sabdey = with the word) with the guru’s guidance (samaaey) merges (sach-i) in the Eternal. 4.

 

 Page 67

 

ਮਾਇਆ ਭੂਲੇ ਸਿਧ ਫਿਰਹਿ ਸਮਾਧਿ ਨ ਲਗੈ ਸੁਭਾਇ ॥ ਤੀਨੇ ਲੋਅ ਵਿਆਪਤ ਹੈ ਅਧਿਕ ਰਹੀ ਲਪਟਾਇ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਪਾਈਐ ਨਾ ਦੁਬਿਧਾ ਮਾਇਆ ਜਾਇ ॥੫॥

Mā▫i▫ā bẖūle siḏẖ firėh samāḏẖ Na lagai subẖā▫e   Ŧīne lo▫a vi▫āpaṯ hai aḏẖik rahī laptā▫e   Bin gur mukaṯ Na pā▫ī▫ai Nā ḏubiḏẖā mā▫i▫ā jā▫e. ||5||

 

(Sidh) accomplished (sidh) saints (phirah-i = wander) are enticed/caused to stray by (maaiaa) temptations, and cannot (lagai) concentrate in (subhaaey) with loving (samaadh-i) in meditation.

Temptations are (viaapat-i) pervasive in (teeney) all three (loa) regions – sky, land and water, i.e. all over, and (rahai) keeping (adhik) firmly (lapttaaey) clinging.

Propensity to (maaiaa) temptations and (dubidha = duality) other ideas does not (jaaey) leave and freedom from them cannot (paaeeai) be obtained (bin-u) without (guru) the guru’s guidance. 5.

 

ਮਾਇਆ ਕਿਸ ਨੋ ਆਖੀਐ ਕਿਆ ਮਾਇਆ ਕਰਮ ਕਮਾਇ ॥ ਦੁਖਿ ਸੁਖਿ ਏਹੁ ਜੀਉ ਬਧੁ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥

Mā▫i▫ā kis no ākẖī▫ai ki▫ā mā▫i▫ā karam kamā▫e Ḏukẖ sukẖ ehu jī▫o baḏẖ hai ha▫umai karam kamā▫e   Bin sabḏai bẖaram Na cẖūk▫ī Nā vicẖahu ha▫umai jā▫e. ||6||

 

(Kis no) what is (aakheeai) called Maaiaa (kiaa) how does one (kamaaey = do, karam = deeds) act under influence of Maaiaa?

(Eyh-u) this (jeeo) human being is (badh-u) bound (dukh-i) in pain and (sukh-i) in comfort because s/he (karam kamaaey) acts by (haumai = ego) self-will, ignoring Divine commands.

(Bharam-u) the delusion – that one has the ability to achieve without Divine help – does not (chookaee) end (bin-u) without (sabdai = word) the guru’s guidance and (haumai) ego does not (jaaey) leave (vichah-u) from within. 6.

 

 ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮੁ ਜਾਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸੁਭਾਇ ॥ ੭॥

Bin parīṯī bẖagaṯ

Na hova▫ī bin sabḏai thā▫e Na pā▫e.   Sabḏe ha▫umai mārī▫ai mā▫i▫ā kā bẖaram jā▫e   Nām paḏārath pā▫ī▫ai gurmukẖ sahj subẖā▫e. ||7||

 

(Bhagat-i) devotion/obedience to the Almighty does not (hovaee) come about (bin-u) without (preeti) love; one does not (paaey) find (thaaey) place with the Almighty (bin-u) without (sabdai) the guru’s guidance’

(Haaumai) ego (maareeai) is killed (sabdey) by following the guru with which (bhram-u) delusion caused by Maaiaa (jaaey = goes) ends.

Awareness of (padaarath = substance) the valuable (naam-u) Divine commands (paaeeai) is obtained (gurmukh-i) with the guru’s guidance and then one remains (sahj-i subhaaey) instinctively absorbed in the Almighty. 7.

 

ਬਿਨੁ ਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਬਿਨੁ ਗੁਣ ਭਗਤਿ ਨ ਹੋਇ ॥ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਮਨਿ ਵਸਿਆ ਸਹਜਿ ਮਿਲਿਆ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਸਬਦੇ ਹਰਿ ਸਾਲਾਹੀਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੪॥੨੧॥

Bin gur guṇ Na jāpnī bin guṇ bẖagaṯ Na ho▫e.   Bẖagaṯ vacẖẖal har man vasi▫ā sahj mili▫ā parabẖ so▫e   Nānak sabḏe har salāhī▫ai karam parāpaṯ ho▫e. ||8||4||21||

 

Awareness of (gun) Divine virtues is not (jaapni perceived/understood) (bin-u) without (guru) the guru’s teachings; and (bhagat-i) devotion/obedience to God dos not (hoey) happen without awareness of (gun) virtues which develops love for the Almighty.

(Soey) the one (prabh-u) Master is (sahj-i) effortlessly (miliaa) found by one in whose (man-i) mind (har-i) the Almighty (vachhal-u) lover of (bhagat-i) devotion (vasiaa) abides/is remembered and obeyed.

Says third Nanak: (Har-i) the Almighty is (saalaaheeai) praised/obeyed (sabdey) with guidance of the guru; thewho (hoey) is (praapat-i) foundd (karm-i) with Divine grace. 8. 4. 21.

 

 

 

 

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SGGS pp 64-67, Sirirg M: 3; Ashtpadis 1-4.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਕ੍ਰਿਪਾ ਕਰੇ ਭਗਤਿ ਕੀਜੈ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਹੋਈ ॥ ਆਪੈ ਆਪੁ ਮਿਲਾਏ ਬੂਝੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਸੋਈ ॥ ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਈ ॥ ੧॥

Sirīrāg mėhlā 3   Gurmukẖ kirpā kare bẖagaṯ kījai bin gur bẖagaṯ na ho▫ī Āpai āp milā▫e būjẖai ṯānirmal hovai so▫ī Har jī▫o sācẖā sācẖī baṇī sabaḏ milāvā ho▫ī||1||

 

Composition of the third Guru in Raga Siriraag. When the Almighty (kripa karey) is kind to receive awareness of Naam (gurmukh-i) with the guru’s guidance, then one (keejai = performs, bhagat-i = devotion) conforms to Naam; awareness of and (bhagat-i = devotion) conformance to Naam (na hoi) cannot be done (bin-u) without (gur) the guru’s guidance.

(Soee) that person (hoee) is (nirmal-u) purified of other ideas whom (ta) only then when the guru (milaaey) leads to (aap-u) himself, i.e. to the holy congregation, and s/he (boojhai) understands the guru’s teachings.

(Jeeo) the revered (har-i) Almighty is (saacha) Eternal and (baani = words praising the Almighty are) (saachi) true; (milaava) union with the Almighty (hoee = happens) is attained (sabad-i = through words) by following the guru. 1.

 

ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖagṯihīṇ kāhe jag ā▫i▫ā	Pūre gur kī sev na kīnī birthā janam gavā▫i▫ā ||1|| rahā▫o

 

 

 

(Rey) o (bhaaee) brother, one should reflect, (kaahey) why does (bhagatiheen = devoid of devotion) one who does not obey (aaiaa) came (jag-i) to the world, i.e. took birth one take birth human being?

If s/he does not (keeni = done, seyv = service) comply with guidance of (poorey) the perfect/true guru – to conform to Naam and (gavaaiaa) loses (birtha) in vain the opportunity provided by (janam-u) human birth to unite with the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

Note: The next verse uses the term ਜੀਅ ਜੰਤ (Jeea jant). Jea means the soul or living beings. Jant is the short form of Jantr (Sanskrit Yantra) meaning a tool or a musical instrument. So ‘Jea Jant’ means the creatures are to obey the Creator like musical instruments respond to the musician.

 

ਆਪੇ ਜਗਜੀਵਨੁ ਸੁਖਦਾਤਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ॥ ਜੀਅ ਜੰਤ ਏ ਕਿਆ ਵੇਚਾਰੇ ਕਿਆ ਕੋ ਆਖਿ ਸੁਣਾਏ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇਇ ਵਡਾਈ ਆਪੇ ਸੇਵ ਕਰਾਏ ॥੨॥

Āpe jagjīvan sukẖ▫ḏāṯa āpe bakẖas milā▫e Jī▫a janṯ e ki▫ā vecẖāre ki▫ā ko ākẖ suṇā▫e Gurmukẖ āpeḏe▫e vadā▫ī āpe sev karā▫e ||2||   The Almighty (aapey) IT-self (jagjeevan-u = life of the world) creates the creatures and (sikhdaataa = gives peace) ends being in cycles of births and deaths, (bakhas-i) by graciously (milaaey) uniting them with IT-self.

(Eay) these (jeea jant) creatures (veychaarey) cannot have their way; (kiaa) what can (ko) anyone (aakh-i = say, sunaaey = cause to hear) claim: The Almighty (aapey) IT-self leads one to the guru, (gurmukh-i) follow the guru’s guidance (karaaey = cause to do, seyv = service) obey Divine commands and (dey-i) gives (vadaaee = greatness) honour of union. 2.

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਖਾ ਮੀਤੁ ਪ੍ਰਭੁ ਮੇਰਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੩॥

Ḏekẖ kutamb mohi lobẖāṇā cẖalḏi▫ā nāl na jā▫ī Saṯgur sev guṇ niḏẖān pā▫i▫ā ṯis ḏī kīm na pā▫ī Har parabẖ sakẖā mīṯ parabẖ merā anṯe ho▫e sakẖā▫ī ||3||

(Deykh-i) seeing (kuttamb-u) the family one (lobhaana) is fascinated to get (moh-i) to them, but none (jaaee) goes (naal-i) with the soul (chaldiaa) when departing from the body.

One (paaiaa) obtains (nidhaan-u = treasure) the wealth of awareness of (gun) Divine virtues and their emulation (seyv-i = serving) by following (satgur-u) the true guru; (keemat-i = price) the worth (ki) of (tis) that cannot (paaee = put) be known, i.e. it is unlike any other wealth as it accompanies to the hereafter.

(Har-i) the Almighty (prabh-u) Master is (meet-u) the friend and (sakhaa) companion (meyra = my) of all (hoey) is (sakhaaee) of help (antey) at the end – when account of deeds is taken and fate decided in Divine court. 3.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ਅਸਟਪਦੀਆ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

Sirīrāg mėhlā 3 gẖar 1 asatpaḏī▫ā.  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Siriraag to be sung to the first clef (beat). 

 

Invoking the One all-pervasive Creator who may be understood with the guru’s grace/guidance.

 

ਗੁਰਮੁਖਿ ਕ੍ਰਿਪਾ ਕਰੇ ਭਗਤਿ ਕੀਜੈ ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨ ਹੋਇ ॥ ਆਪੈ ਆਪੁ ਮਿਲਾਏ ਬੂਝੈ ਤਾ ਨਿਰਮਲੁ ਹੋਵੈ ਕੋਇ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥

Gurmukẖ kirpā kare bẖagaṯ kījai bin gur bẖagaṯ na ho▫e.   Āpai āp milā▫e būjẖai ṯā nirmal hovai ko▫e.   Har jī▫o sacẖā sacẖī baṇī sabaḏ milāvā ho▫e. ||1||

 

.

When the guru bestows grace, devotion develops; devotion does not come without the guru. The understanding that God Him/ her- self unites the devotee, purifies the mind. (Har jio sacha) the Divine is eternal, so is the (Bani) Divine word and it is through the word that the devotee meets God. 1. 

 

 

ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖagṯihīṇ kāhe jag ā▫i▫ā.   Pūre gur kī sev na kīnī birthā janam gavā▫i▫ā. ||1|| rahā▫o.

 

 

 

One wonders what a person bereft of devotion was born for. S/ he does not follow the guru and wastes human birth (that provides the opportunity to unite with God).

Pause and reflect on this.

 

ਆਪੇ ਹਰਿ ਜਗਜੀਵਨੁ ਦਾਤਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ॥ ਜੀਅ ਜੰਤ ਏ ਕਿਆ ਵੇਚਾਰੇ ਕਿਆ ਕੋ ਆਖਿ ਸੁਣਾਏ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ਆਪੇ ਸੇਵ ਕਰਾਏ ॥੨॥

Āpe har jagjīvan ḏāṯā āpe bakẖas milā▫e.   Jī▫a janṯ e ki▫ā vecẖāre ki▫ā ko ākẖ suṇā▫e.   Gurmukẖ āpe ḏe vadi▫ā▫ī āpe sev karā▫e. ||2||

 

 

God alone is (Jagjiwan data) the source of life in the world as also of comfort by (Bakhas milae) graciously accepting the souls  for union.  What can the poor creatures do and what can they tell others? God gives motivation to follow the guru and (De vadiaia) grants virtues to those who so follow. 2. 

 

 

ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਕੀ ਕੀਮ ਨ ਪਾਈ ॥ ਪ੍ਰਭੁ ਸਖਾ ਹਰਿ ਜੀਉ ਮੇਰਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥੩॥

Ḏekẖ kutamb mohi lobẖāṇā cẖalḏi▫ā nāl na jā▫ī.   Saṯgur sev guṇ niḏẖān pā▫i▫ā ṯis kī kīm na pā▫ī.   Parabẖ sakẖā har jī▫o merā anṯe ho▫e sakẖā▫ī. ||3||

 

 

The humans get attached to the family members but they (Chaldia naal na jae) do not accompany to the hereafter. God alone is the friend and companion who is (ante hoe sakhaai) helpful in the end. God the priceless (Gun nidhan) treasure of virtues is found with the guidance of the Guru. 3. 

 

 

 

Page 65

 

Note: The next two stanzas use the example of a girl to be married, as metaphor for the soul. If she understand what is expected of her after marriage and prepares herself while in ਪੇਈਅੜੈ (Peiarai) parental home before marriage she would receive respect in the husband’s home. If she does not care she is likely to have a rough time there. Similarly if the soul understands what would make it acceptable to God, it learns from the guru and performs its role accordingly. This life is akin to the parental home and the hereafter to the husband’s home.

 

ਪੇਈਅੜੈ ਜਗਜੀਵਨੁ ਦਾਤਾ ਮਨਮੁਖਿ ਪਤਿ ਗਵਾਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕੋ ਮਗੁ ਨ ਜਾਣੈ ਅੰਧੇ ਠਉਰ ਨ ਕਾਈ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਮਨਿ ਨਹੀ ਵਸਿਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਈ ॥੪॥

Pe▫ī▫aṛai jagjīvan ḏāṯā manmukẖ paṯ gavā▫ī.   Bin saṯgur ko mag na jāṇai anḏẖe ṯẖa▫ur na kā▫ī.   Har sukẖ▫ḏāṯa man nahī vasi▫ā anṯ ga▫i▫ā pacẖẖuṯā▫ī. ||4||

 

It is (peyeearrai = in parental house) this human life that we learn from the guru to obey (daataa) giver of (jagjeevan-u) life in the world, i.e. the Creator to receive honour in the world and in the hereafter; but (manmukh-i) the self-willed person goes his/her own way and (gavaaee) loses (pat-i) honour.

(Ko na) no one (jaanai) knows (mag-u) the path of obedience (bin-u) without (satigur) the true guru; (andhey = blind) an ignorant person (na paaee) does not find (tthaur) place with the Almighty.

S/he does not (vasiaa = abide) keep (man-i) in mind commands of (har-i) the Almighty (sukhdaata = giver of comfort) the source of peace is; and (gaiaa) departs from the world (pachhutaaee) repenting for losing the opportunity to unite with the Creator.  4.

 

ਪੇਈਅੜੈ ਜਗਜੀਵਨੁ ਦਾਤਾ ਗੁਰਮਤਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮੋਹੁ ਚੁਕਾਇਆ ॥ ਜਿਸੁ ਸਿਉ ਰਾਤਾ ਤੈਸੋ ਹੋਵੈ ਸਚੇ ਸਚਿ ਸਮਾਇਆ ॥੫॥

Pe▫ī▫aṛai jagjīvan ḏāṯā gurmaṯ man vasā▫i▫ā.   An▫ḏin bẖagaṯ karahi ḏin rāṯī ha▫umai moh cẖukā▫i▫ā.   Jis si▫o rāṯā ṯaiso hovai sacẖe sacẖ samā▫i▫ā. ||5||

 

One who (vasaaiaa = cause to abide) keeps (ma’nn-i) in mind commands of (daataa) giver of (jagjeevan-u) life in the world, i.e. the Creator (gurmat-i) with the guru’s guidance.

S/he (chukaaiaa) ends (haumai = ego) acting by self-will and (moh-u) attachment to the world-play and (andin-u = everyday) ever (karah-i = performs (bhagat-i = devotion) obeys Divine commands (din-u) day and (raati) night.

The Creator (siau) with (jis-u) whose love s/he (raataa) is imbued, (hovai) becomes (taiso) like (tiaso = that) the Creator, i.e. overcomes temptations; such a person (sachey = true) living truthfully (samaaiaa) is absorbed (sach-i) the Eternal. 5.

 

ਆਪੇ ਨਦਰਿ ਕਰੇ ਭਾਉ ਲਾਏ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਸਹਜੁ ਊਪਜੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਹਰਿ ਗੁਣਦਾਤਾ ਸਦ ਮਨਿ ਵਸੈ ਸਚੁ ਰਖਿਆ ਉਰ ਧਾਰਿ ॥੬॥

Āpe naḏar kare bẖā▫o lā▫e gur sabḏī bīcẖār.   Saṯgur sevi▫ai sahj ūpjai ha▫umai ṯarisnā mār.   Har guṇḏāṯā saḏ man vasai sacẖ rakẖi▫ā ur ḏẖār. ||6||

 

The Almighty (aapey) IT-self (karey) bestows (nadar-i) grace and (laaey) creates (bhaau) love, by leading to the guru and (beechaar-i) reflecting (sabdi = on the word) on teachings of (gur) the guru.

(Seyveeai = by serving) by following (satigur-u) the guru one (maar-i) kills (haumai) ego and (trisna) craving and (oopjai) develops (sahj-u) poise, i.e. intuitively obeys Divine commands.

(Har-i) the Almighty (gundaata) giver/imparter of virtues (sad) ever (vasai) abides in his/her (man-i) mind; s/he (rakhiaa) keeps (sach-u = truth) Naam/Divine commands (dhaar-i) enshrined (ur) in mind. 6.

 

ਪ੍ਰਭੁ ਮੇਰਾ ਸਦਾ ਨਿਰਮਲਾ ਮਨਿ ਨਿਰਮਲਿ ਪਾਇਆ ਜਾਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਹਰਿ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੁਖੁ ਸਭੁ ਜਾਇ ॥ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥੭॥

Parabẖ merā saḏā nirmalā man nirmal pā▫i▫ā jā▫e.   Nām niḏẖān har man vasai ha▫umai ḏukẖ sabẖ jā▫e.   Saṯgur sabaḏ suṇā▫i▫ā ha▫o saḏ balihārai jā▫o. ||7||

 

(Prabh-u) the Almighty Master (meyra = my) of all is (nirmalaa0 pristine and (paaiaa jaaey) can be found (nirmal-i) in a clean (man-i) mind, i.e. by driving out other ideas.

When (nidhaan-u) the treasure of awareness of Naam/commands of (har-i) the Almighty (vasai = abides) in kept (man-i) in mind one gives up (haumai) acting by self-will/transgressions and (sabh-u) all (dukh-u) suffering (jaaey = goes) is obviated.

(Satigur-i) the true guru (sunaaiaa = tells) makes aware of (sabad-u = word) Naam/Divine commands; (hau) I (sad) ever (bakihaarai jaau = am sacrifice) adore/respect and obey, the true guru. 7.

 

ਆਪਣੈ ਮਨਿ ਚਿਤਿ ਕਹੈ ਕਹਾਏ ਬਿਨੁ ਗੁਰ ਆਪੁ ਨ ਜਾਈ ॥ ਹਰਿ ਜੀਉ ਦਾਤਾ ਭਗਤਿ ਵਛਲੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਈ ॥ ਨਾਨਕ ਸੋਭਾ ਸੁਰਤਿ ਦੇਇ ਪ੍ਰਭੁ ਆਪੇ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥੪॥ ੧ ॥ ੧੮॥

Āpṇai man cẖiṯ kahai kahā▫e bin gur āp na jā▫ī Har jī▫o ḏāṯā bẖagaṯ vacẖẖal hai kar kirpā man vasā▫ī Nānak sobẖā suraṯ ḏe▫e parabẖ āpe gurmukẖ ḏe vadi▫ā▫ī ||4||1||18||   Everyone (kahai) talks of and (kahaaey = wants to be called) praises the self in one’s (aapnai) own (man-i chit-i) mind, i.e. everyone feels important; this (aap-u = self) sense of self-importance does not leave (bin-u) without finding and following (gur) the guru. (Jeeo) the revered (har-i) Almighty (vachhal-u hai) loves (bhagt-i) of the devotees; and (kar-i kirpa) kindly (vasaaee) abides in their (ma’nn-i) minds. (Prabh-u) the Master (aapey) IT-self (dey-i) grants (surat-i) awareness of (sobha) glory/greatness of the Almighty and (dey) gives (vaddiaaee) honour of union to (gurmukh-i) who follows the guru – to comply with Naam, says third Nanak. 4. 1. 18.

 

Note: The first three and the eighth verses of this Ashtpadi were given earlier as the four verses of the 15th Shabad of the third Guru on page 32.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਹਉਮੈ ਕਰਮ ਕਮਾਵਦੇ ਜਮਡੰਡੁ ਲਗੈ ਤਿਨ ਆਇ ॥ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਉਬਰੇ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥੧॥

Sirīrāg mėhlā 3. Ha▫umai karam kamāvḏe jamdand lagai ṯin ā▫e.   Jė saṯgur sevan se ubre har seṯī liv lā▫e. ||1||

 

Composition of the third Guru in Raga Siriraag.  Those who (kamaavdey = do, karam = deeds) act (haumai) in ego – commit transgressions (ddandd-u) punishment (lagai aaey) is imposed on (tin) them by are punished by (jam) divine justice, i.e. they cannot get to the Almighty.

But those (j-i) who (seyvan-i = serve) obey (satigur-u) the true guru (sey) they (laaey = fix, liv = attention) remain in obedience (seyti = with) to (har-i) the Almighty and (ubrey) rise above transgressions and find the Almighty. 1.

 

ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ ਧੁਰਿ ਪੂਰਬਿ ਕਰਤੈ ਲਿਖਿਆ ਤਿਨਾ ਗੁਰਮਤਿ ਨਾਮਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re gurmukẖ nām ḏẖi▫ā▫e.   Ḏẖur pūrab karṯai likẖi▫ā ṯinā gurmaṯ nām samā▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being (dhaiaaey = pay attention) obey (naam-u) Naam/Divine commands (gurmukh-i) with the guru’s guidance.

Those for whom (kartai) the Creator (likhiaa) has written (dhur-i) at the source based on (poorab-i) past deeds, (tina) they find the guru and (samaaey) remain absorbed with obedience (naam-i) to Naam/Divine commands (gurmat-i) with the guru’s guidance. 1.

Pause and reflect on this.

 

 

ਵਿਣੁ ਸਤਿਗੁਰ ਪਰਤੀਤਿ ਨ ਆਵਈ ਨਾਮਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਸੁਪਨੈ ਸੁਖੁ ਨ ਪਾਵਈ ਦੁਖ ਮਹਿ ਸਵੈ ਸਮਾਇ ॥੨॥

viṇ saṯgur parṯīṯ na āvaī nām na lāgo bẖā▫o.   Supnai sukẖ na pāv▫ī ḏukẖ mėh savai samā▫e. ||2||

 

(Parteet-i) awareness (naam-i) of Naam does not (aavaee) come and (bhaau) love for its obedience does not (laago) develop (vin-u) without (satigur) the true guru.

And without it one commits transgressions, and does not (paavaee) get (sukh-u) peace even (supnai) in dream and (savai) sleeps and (smaaey) remains (mah-i) in (dukh) distress. 2.

 

ਜੇ ਹਰਿ ਹਰਿ ਕੀਚੈ ਬਹੁਤੁ ਲੋਚੀਐ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਇ ॥ ਹਰਿ ਕਾ ਭਾਣਾ ਭਗਤੀ ਮੰਨਿਆ ਸੇ ਭਗਤ ਪਏ ਦਰਿ ਥਾਇ ॥੩॥

Je har har kīcẖai bahuṯ locẖī▫ai kiraṯ na meti▫ā jā▫e.   Har kā bẖāṇā bẖagṯī mani▫ā se bẖagaṯ pa▫e ḏar thā▫e. ||3||

 

(Jey) if one (keechai) keeps saying I (bahut-u) greatly (locheeai) yearn for (har-i har-i) the Almighty, – it cannot be fulfilled in absence of past good deeds – for, (kirat-u) consequences of past deeds (na jaaey) cannot be (meyttiaa) erased by talking – but by obeying the Almighty.

(bhagti) the devotees (ma’nniaa) obey (bhaana) will (ka) of (har-i) the Almighty; (sey) such (bhagat) devotees (paaey) get a (thaaey) a place (dar-i) in Divine court, i.e. unite with the Almighty. 3.

 

ਗੁਰੁ ਸਬਦੁ ਦਿੜਾਵੈ ਰੰਗ ਸਿਉ ਬਿਨੁ ਕਿਰਪਾ ਲਇਆ ਨ ਜਾਇ ॥ ਜੇ ਸਉ ਅੰਮ੍ਰਿਤੁ ਨੀਰੀਐ ਭੀ ਬਿਖੁ ਫਲੁ ਲਾਗੈ ਧਾਇ ॥੪॥

Gur sabaḏ ḏiṛāvai rang si▫o bin kirpā la▫i▫ā na jā▫e.   Je sa▫o amriṯ nīrī▫ai bẖī bikẖ fal lāgai ḏẖā▫e. ||4||

 

 

(Gur-u) the guru (siu = with, rang = love) lovingly creates (drirraavai) firm commitment to (sabad-u = word) Naam/Divine commands word, but awareness of Naam is not (laiaa jaaey) received (bin-u) without (kirpa) Divine grace.

Like (jey) if a tree bearing bitter fruit if (neereeai) irrigated with (sau) a hundred (amrit) sweet elixirs it (bhi) still (laagai aaey) bears (bikh-u = poison) bitter (phal-u) fruit; similarly a person continues to commit vices even if s/he recites mantras and performs rituals – until s/he finds the guru with Divine grace. 4.

 

ਸੇ ਜਨ ਸਚੇ ਨਿਰਮਲੇ ਜਿਨ ਸਤਿਗੁਰ ਨਾਲਿ ਪਿਆਰੁ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਕਮਾਵਦੇ ਬਿਖੁ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰੁ ॥੫॥

Se jan sacẖe nirmale jin saṯgur nāl pi▫ār.   Saṯgur kā bẖāṇā kamāvḏe bikẖ ha▫umai ṯaj vikār. ||5||

 

(Sey) those (jan) persons who have (piaar-u) love (naal-i) with (satigur) the true guru (nirmaley = clean) are freed of vices and (sachey = true) life truthfully.

They (taj-i) give up (bikh-u vikaar-u) the vice of (haumai = ego) acting by self-will and (kamaavdey) comply with (bhaana = will) directions of (satiguru) the true guru. 5.

 

ਮਨਹਠਿ ਕਿਤੈ ਉਪਾਇ ਨ ਛੂਟੀਐ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਸੋਧਹੁ ਜਾਇ ॥ ਮਿਲਿ ਸੰਗਤਿ ਸਾਧੂ ਉਬਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥੬॥

Manhaṯẖ kiṯai upā▫e na cẖẖūtī▫ai simriṯ sāsṯar soḏẖhu jā▫e.   Mil sangaṯ sāḏẖū ubre gur kā sabaḏ kamā▫e. ||6||

 

One is not (chhutteeai) freed of vices by (upaaey) means of (manhatth-i) acting by self-will; (jaaey) go and verify by reading Smritis and Shastra.

Those who (mil-i) join (sangat-i) congregation of (sadhhoo) the guru and (kamaaey) comply with (sabad-u = word) teachings of the guru (ubrey) are saved from them. 6.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਸੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਗੁਰਮੁਖਿ ਸੇਈ ਸੋਹਦੇ ਜਿਨ ਕਿਰਪਾ ਕਰੇ ਕਰਤਾਰੁ ॥੭॥

Har kā nām niḏẖān hai jis anṯ na pārāvār.   Gurmukẖ se▫ī sohḏe jin kirpā kare karṯār. ||7||

 

Awareness of Naam/Divine commands is (nidhaan-u) a treasure (jis-u) which no (ant-u) end or (paravaar-u) boundary, i.e. Divine writ has unrestricted application.

(Seyee) only those on (jin) whom (kartaar-u) the Creator (karey) bestows grace, comply with Naam (gurmukh-i) with the guru’s guidance and (sohadey = look good) receive glory here and in the hereafter. 7.

 

ਨਾਨਕ ਦਾਤਾ ਏਕੁ ਹੈ ਦੂਜਾ ਅਉਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੨॥੧੯॥

Nānak ḏāṯā ek hai ḏūjā a▫or na ko▫e.   Gur parsādī pā▫ī▫ai karam parāpaṯ ho▫e. ||8||2||19||

 

There is (eyk-u) only One (daataa = giver) source of Naam, there is (na koey = not any) none (aur-u = else, dooja = second) other, says the third Guru.

It is (paaeeai) obtained (parsaadi) with grace/guidance of (gur0 the guru; who (hoey) is (praapat-i) found (karam-i) with Divine grace/guidance. 8.2. 19.

 

Page 66

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਪੰਖੀ ਬਿਰਖਿ ਸੁਹਾਵੜਾ ਸਚੁ ਚੁਗੈ ਗੁਰ ਭਾਇ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਸਹਜਿ ਰਹੈ ਉਡੈ ਨ ਆਵੈ ਜਾਇ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3. Pankẖī birakẖ suhāvṛā sacẖ cẖugai gur bẖā▫e.   Har ras pīvai sahj rahai udai na āvai jā▫e.   Nij gẖar vāsā pā▫i▫ā har har nām samā▫e. ||1||

 

(Birakh-i) the tree is (suhaavrra = pleasant) comfort-giving for (pankhi) the bird – it comes to rest there for the night -, i.e. Naam is the support for the soul in life; the mind-bird (chugai = pecks) relies on/leads life by (sach-u = truth) Naam (bhaaey = liking) with guidance of (gur) the guru.

The difference is the mind (peevai) drinks (har-i) Divine (ras-u) elixir, (rahai) remains (sahaj-i) steadfast; it does not (uddai) fly – unlike the bird – to keep (aavai) coming and (jaaey) going.

The mind (paaiaa) gets (vaasa) to stay in (nij) own (ghar-i) house, i.e. remains steady, (samaaey) remaining absorbed in Naam of (har-i har-i) the Almighty. 1.

 

ਮਨ ਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲਹਿ ਤਾ ਅਨਦਿਨੁ ਰਾਚਹਿ ਹਰਿ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re gur kī kār kamā▫e.   Gur kai bẖāṇai je cẖalėh ṯā an▫ḏin rācẖėh har nā▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, (kamaaey) carry out (kaar = task) directions (ki = of) given by (gur) the guru.

(Jey) if you (chalah-i = move) comply with (bhaanai = will) directions/guidance of the guru, (ta) then you will (andin-u = everyday) remain (raachah-i) engrossed/engaged in compliance (naaey) with Naam/commands of (har-i) the Almighty. 1.

Pause and reflect on this.

 

ਪੰਖੀ ਬਿਰਖ ਸੁਹਾਵੜੇ ਊਡਹਿ ਚਹੁ ਦਿਸਿ ਜਾਹਿ ॥ ਜੇਤਾ ਊਡਹਿ ਦੁਖ ਘਣੇ ਨਿਤ ਦਾਝਹਿ ਤੈ ਬਿਲਲਾਹਿ ॥ ਬਿਨੁ ਗੁਰ ਮਹਲੁ ਨ ਜਾਪਈ ਨਾ ਅੰਮ੍ਰਿਤ ਫਲ ਪਾਹਿ ॥੨॥

Pankẖī birakẖ suhāvṛe ūdėh cẖahu ḏis jāhi.   Jeṯā ūdėh ḏukẖ gẖaṇe niṯ ḏājẖėh ṯai billāhi.   Bin gur mahal na jāp▫ī nā amriṯ fal pāhi. ||2||

 

(Pankhi) the birds (uddah-i) fly from (suhaavrrey) the comfort-giving (birakh) tree and (jaah-i) go in (chah-u) all four (dis-i) directions, i.e. the mind forgets Naam and is attracted by other ideas.

(Jeyta = as much) more the mind-bird (ooddah-i) flies, (ghaney) the more (dukh) suffering it experiences; then one (nit) ever (daajhah-i) burns in fire of craving and jealousy and (billaah-i) agonise.

(Mahal-u = palace) abode of the Almighty within is not (jaapaaee) perceived within (bin-u) without (gur) the guru; and one does not (paah-i) get (ammrit) the sweet (phal) fruits, i.e. does not find the Almighty – through acting by self-will. 2.

 

Note: The next verse refers to the concept of three modes of egoistic conduct. They are Tamas (ignorance, inertia, laziness), Rajas (ambition, diligence, achievement) and Sattva (Goodness and rituals like charities, penances). Gurmat (guru’s teaching) asks to transcend these and achieve the fourth state of Turya or Sahj or poise, wherein goodness comes naturally.

 

ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਹਰੀਆਵਲਾ ਸਾਚੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸਾਖਾ ਤੀਨਿ ਨਿਵਾਰੀਆ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥ ਅੰਮ੍ਰਿਤ ਫਲੁ ਹਰਿ ਏਕੁ ਹੈ ਆਪੇ ਦੇਇ ਖਵਾਇ ॥੩॥

Gurmukẖ barahm harī▫āvlā sācẖai sahj subẖā▫e.   Sākẖā ṯīn nivārī▫ā ek sabaḏ liv lā▫e.   Amriṯ fal har ek hai āpe ḏe▫e kẖavā▫e. ||3||

 

(Gurmukh-i) the guru’s follower (sahj-i subhaaey) intuitively obeys (saachai = true) the Eternal (brahm-u) Creator and is (hareeavla = green) a blooming tree, i.e. is untouched by vices.

S/he (lay = fix, liv = attention) with obedience (sabad-i = to the word) commands of (eyk) the One Almighty (nivaareeaa) sheds (teen-i = three, saakha = branches) the three modes of egoistic conduct – Tamas, Rajas, Sattva.

The tree bears (a’mmrit) sweet (phal-u) fruit of finding (eyk-u) the One (har-i) almighty ========

 

(Phal-u = fruit) the reward for this is  reward is (eyk-u) the One (har-i) Almighty

===========================================

A (Gurmukh) guru-oriented person perceives (Brahm hariaavla) God’s virtues within, treating the body like a blossoming tree, and remains in (Sachai Sahj subhaae = natural permanent equipoise) ever naturally satisfied. S/he remains absorbed in the Divine Word and (Saakha teen nivaareeaa) avoids the three (Gunas =) modes of action. There is only one (Amrit Phal) life giving fruitof Naam which God feeds the Gurmukh. 3.

 

 

ਮਨਮੁਖ ਊਭੇ ਸੁਕਿ ਗਏ ਨਾ ਫਲੁ ਤਿੰਨਾ ਛਾਉ ॥ ਤਿੰਨਾ ਪਾਸਿ ਨ ਬੈਸੀਐ ਓਨਾ ਘਰੁ ਨ ਗਿਰਾਉ ॥ ਕਟੀਅਹਿ ਤੈ ਨਿਤ ਜਾਲੀਅਹਿ ਓਨਾ ਸਬਦੁ ਨ ਨਾਉ ॥੪॥

Manmukẖ ūbẖe suk ga▫e nā fal ṯinnā cẖẖā▫o.   Ŧinnā pās na baisī▫ai onā gẖar na girā▫o.   Katī▫ah ṯai niṯ jālī▫ah onā sabaḏ na nā▫o. ||4||

 

 

On the other hand (manmhkh) self-willed persons are like trees which have (suk-i gaey) dried (oobhey) standing; (ti’nna) the have neither (phal) fruit nor (chhaau) shade, i.e. one can neither learn nor get any help from them.

They have neither (ghar-u) home nor (giraau) village, i.e. are not steadfast in living by Naam; we should not (paas-I = with, baiseeai = sit) keep company with (ti’nna) them.

(Ona) they do not have awareness of (sabad-u = word) guru’s teachings to live by (naau) Naam/Divine commands and consequently (nit) ever (katteeah-i) cut and (jaaleeah-i) burnt, remain in distress in life and put in cycles of births and deaths after death. 4.

 

Note: The next verse explains the concept of Karma denoted by the expression ਪਇਐ ਕਿਰਤਿ (Paiai kirt = influence of past deeds). This means the soul not only faces the consequences of past deeds but also acts under their influence. This is Hukam, the Divine law/ command, the law of nature.

 

 

ਹੁਕਮੇ ਕਰਮ ਕਮਾਵਣੇ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਉ ॥ ਹੁਕਮੇ ਦਰਸਨੁ ਦੇਖਣਾ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥ ਹੁਕਮੇ ਹਰਿ ਹਰਿ ਮਨਿ ਵਸੈ ਹੁਕਮੇ ਸਚਿ ਸਮਾਉ ॥੫॥

Hukme karam kamāvṇe pa▫i▫ai kiraṯ firā▫o.   Hukme ḏarsan ḏekẖ▫ṇā jah bẖejėh ṯah jā▫o.   Hukme har har man vasai hukme sacẖ samā▫o. ||5||

 

One (phiraau) goes round (kamaavney) doing (karam) actions (hukmey) by Divine commands/according to the cosmic law of acting under influence of (paiai) past (kirat-i) deeds.

It is (hukmey) by Divine commands/cosmic laws – based on deeds – that one (deykhna = sees, darsan-u = sight) finds God or (jaau) goes (tah) there (jah) where (bheyjah-i) sent – to a life form.

It is by Hukam/based on past deeds that commands of (har-i har-i) the Almighty (vasah-i = abides) are remembered (man-i) in mind and obeyed; and (hukmey) consequently one (samaau) is absorbed/merges (sach-i) in the Eternal. 5.

 

ਹੁਕਮੁ ਨ ਜਾਣਹਿ ਬਪੁੜੇ ਭੂਲੇ ਫਿਰਹਿ ਗਵਾਰ ॥ ਮਨਹਠਿ ਕਰਮ ਕਮਾਵਦੇ ਨਿਤ ਨਿਤ ਹੋਹਿ ਖੁਆਰੁ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਨ ਆਵਈ ਨਾ ਸਚਿ ਲਗੈ ਪਿਆਰੁ ॥੬॥

Hukam na jāṇėh bapuṛe bẖūle firėh gavār.   Manhaṯẖ karam kamāvḏe niṯ niṯ hohi kẖu▫ār.   Anṯar sāʼnṯ na āvī nā sacẖ lagai pi▫ār. ||6||

 

Those who do not (jaanah-i) recognise Hukam within are (bapurrey) helpless/directionless; (gavaar) the uninformed persons (bhholey) stray and (phirah-i) wander aimlessly.

They (kamaavdey = do, karam = deeds) act (manhatth-i) persistently by self-will – transgress – and (hoey) are (nit nit) forever (khuaar-u) frustrated, i.e. never find God.

They do not (aavaee) get (saa’nt-i) peace (antar-i) within and do not (lagai) develop (piaar-u) love/obedience (sach-i) of the Eternal. 6. 

 

ਗੁਰਮੁਖੀਆ ਮੁਹ ਸੋਹਣੇ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥ ਸਚੀ ਭਗਤੀ ਸਚਿ ਰਤੇ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ॥ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਸਭ ਕੁਲ ਕਾ ਕਰਹਿ ਉਧਾਰੁ ॥੭॥

Gurmukẖī▫ā muh sohṇe gur kai heṯ pi▫ār.   Sacẖī bẖagṯī sacẖ raṯe ḏar sacẖai sacẖiār.   Ā▫e se parvāṇ hai sabẖ kul kā karahi uḏẖār. ||7||

 

On the other hand (gurmukheeaa) those who follow the guru act (heyt-i) with (piaar-i) love/obedience (kai) of (gur) the guru’s teachings – do not transgress and have – (sohney) glowing (muh) faces, i.e. are successful in finding God.

With (sachi) true devotion they (ratey) are imbued with love (sach-i) of the Eternal and are found (sachiaar) truthful/acceptable (dar-i) in court (sachai) of the Eternal.

(Sey) they (aaey = come) make human birth (parvaan-u = approved) successful in finding God and (karah-i = do, udhaar-u = lifting) bring good name to their (sabh) entire (kul-u) lineage. 7.

 

ਸਭ ਨਦਰੀ ਕਰਮ ਕਮਾਵਦੇ ਨਦਰੀ ਬਾਹਰਿ ਨ ਕੋਇ ॥ ਜੈਸੀ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸਚਾ ਤੈਸਾ ਹੀ ਕੋ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਡਾਈਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੩॥੨੦॥

Sabẖ naḏrī karam kamāvḏe naḏrī bāhar na ko▫e.   Jaisī naḏar kar ḏekẖai sacẖā ṯaisā hī ko ho▫e.   Nānak nām vadā▫ī▫ā karam parāpaṯ ho▫e. ||8||3||20||

 

(Sabh) all creatures (kamaavdey = do, karam = deeds) act (nadri) under Divine watch/supervision; there is (na koey = not any) none (baahr-i = outside) beyond (nadri) Divine watch.

(Ko) someone (hoey) becomes/acts (taisa hi) that way (jaisi) as (nadar-i) the sight (kar-i) with (jaisi) which (sachaa) the Eternal (deykhai) sees, i.e. as one is motivated.

Awareness of (vaddaaeeai) greatness (naam-i) of Naam/Divine commands (hoey) is (prapat-i) obtained (karam-i) by Divine grace – based on past deeds, says third Nanak. 8. 3. 20.

 

——————–

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਮੁਖ ਊਜਲੇ ਹਰਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਸਹਜੇ ਹੀ ਸੁਖੁ ਪਾਈਐ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3. Gurmukẖ nām ḏẖi▫ā▫ī▫ai manmukẖ būjẖ na pā▫e.   Gurmukẖ saḏā mukẖ ūjle har vasi▫ā man ā▫e.  Sėhje hī sukẖ pā▫ī▫ai sėhje rahai samā▫e. ||1||

 

Composition of the third Guru in Raga Siriraag. (Naam-u) Divine commands (dhiaaeeai = contemplated) paid attention/obeyed (gurmukh-i) with the guru’s guidance; (manmukh-i) one goes by self-will does (paaey) have (boojh) understanding of Naam.

(Har-i) the Almighty (aaey) comes and (vasiaa) abides (man-i) in minds, i.e. is remembered/obeyed (Gurmukh-i) those who follow the guru – they commit no transgressions and – their (mukh) faces are (oojley) clean, i.e. no faults are found with them in Divine court.

This is how (sukh-u) peace (paaeeaai) is obtained (sahjey hi) naturally; and one (rahai) remains (samaaey) absorbed in the Almighty – overcoming the three Gunas/attributes namely Tamas, Rajas and Sattva. 1.

 

ਭਾਈ ਰੇ ਦਾਸਨਿ ਦਾਸਾ ਹੋਇ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਗੁਰ ਭਗਤਿ ਹੈ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re ḏāsan ḏāsā ho▫e.   Gur kī sevā gur bẖagaṯ hai virlā pā▫e ko▫e. ||1|| rahā▫o.

 

(Rey) o (bhaai) brethren, (hoey) be (daasaa) servant of, i.e. follow the example of, (daasan-i) of servants/devotees of God.

(Bhagat-i) devotion (ki) of (gur) the guru is (seyva = service) obedience to the guru; (koey) some (virla) rare person (paaey) finds the guru. 1.

Pause and contemplate.

 

Note: The next stanza uses the terms ਸੁਹਾਗੁ (suhaag-u) and ਸੁਹਾਗਣੀ (suhaagni). Suhaag literally means good fortune and Suhaagni/Suhaagan means fortunate. In married life Suhaag refers to the husband and Suhaagan means married woman whose husband is with her or alive. These are used as metaphors in spiritual sense with the Almighty as husband and the soul as wife.

 

ਸਦਾ ਸੁਹਾਗੁ ਸੁਹਾਗਣੀ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਸਦਾ ਪਿਰੁ ਨਿਹਚਲੁ ਪਾਈਐ ਨਾ ਓਹੁ ਮਰੈ ਨ ਜਾਇ ॥ ਸਬਦਿ ਮਿਲੀ ਨਾ ਵੀਛੁੜੈ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੨॥

Saḏā suhāg suhāgaṇī je cẖalėh saṯgur bẖā▫e.   Saḏā pir nihcẖal pā▫ī▫ai nā oh marai na jā▫e.   Sabaḏ milī nā vīcẖẖuṛai pir kai ank samā▫e. ||2||

 

(Jey) if the soul-woman (chalah-i) acts (bhaaey = idea) with directions of (satigur) the true guru, s/he is (suhaagni) fortunate to (sadaa) ever have (suhaag-u) the Almighty-husband with her.

This is how (pir-u) the Almighty-husband is (sadaa) ever (nihchal- = unshakable) with her; (oh-u = that) IT neither (marai) does not (jaaey) abandons.

The soul-wife (mili) united (sabad-i = with the word) by obedience is not (veechhurrai) separated; (samaaey) remaining (ank-i) in embrace, i.e. union with the Almighty is obtained through obedience. 2.

 

ਹਰਿ ਨਿਰਮਲੁ ਅਤਿ ਊਜਲਾ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥ ਪਾਠੁ ਪੜੈ ਨਾ ਬੂਝਈ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰਮਤੀ ਹਰਿ ਸਦਾ ਪਾਇਆ ਰਸਨਾ ਹਰਿ ਰਸੁ ਸਮਾਇ ॥੩॥

Har nirmal aṯ ūjlā bin gur pā▫i▫ā na jā▫e.   Pāṯẖ paṛai nā būjẖ▫ī bẖekẖī bẖaram bẖulā▫e.   Gurmaṯī har saḏā pā▫i▫ā rasnā har ras samā▫e. ||3||

 

(Har-i) the Almighty is (nirmalaa) pristine and (at-i) very (oojla) clean, i.e. untouched by the world-play; IT (na jaaey) cannot be (paaiaa) found to attain union (bin-u) without following (gur) the guru’s teachings – to obey Naam.

(Bheykhi = with garb) a pretender (parrai) reads (paatth) scriptures but does not (bujhaee) understand/obey them and (bhulaaey) strays (bharam-i) in delusion.

(Har-i) the Almighty (sadaa) is always (paaiaa) found (gurmati) with the guru’s guidance, with (rasna) the tongue (samaaey) engrossed in (har-i) Divine (rasu) taste/pleasure, i.e. praising Divine virtues. 3.

 

ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ਗੁਰਮਤੀ ਸਹਜਿ ਸੁਭਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਦੁਖੀਆ ਫਿਰੈ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ ਸਬਦੇ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦੇ ਸਚਿ ਸਮਾਇ ॥੪॥

Mā▫i▫ā moh cẖukā▫i▫ā gurmaṯī sahj subẖā▫e.   Bin sabḏai jag ḏukẖī▫ā firai manmukẖā no ga▫ī kẖā▫e.   Sabḏe nām ḏẖi▫ā▫ī▫ai sabḏe sacẖ samā▫e. ||4||

 

One who (gurmati) follows the guru’s counsel, (sahj-i subhaaey) instinctively (chukaaiaa) ends (moh-u) susceptibility to (maaiaa) temptations.

(Jag-u = world) a creature (phirai) remains (dukheeaa) in distress/restless (bin-u) without awareness/obedience (sabdai = of the word) the guru’s teachings; temptations (gaee khaaey = eat up) consume those who ignore the guru and (manmukha no) act by self-will.

One who (dhiaaeeai = pays attention) obeys (naam-u) Divine commands (sabdey = with the word) with the guru’s guidance (samaaey) merges (sach-i) in the Eternal. 4.

 

 

Page 67

 

 

 

ਮਾਇਆ ਭੂਲੇ ਸਿਧ ਫਿਰਹਿ ਸਮਾਧਿ ਨ ਲਗੈ ਸੁਭਾਇ ॥ ਤੀਨੇ ਲੋਅ ਵਿਆਪਤ ਹੈ ਅਧਿਕ ਰਹੀ ਲਪਟਾਇ ॥ ਬਿਨੁ ਗੁਰ ਮੁਕਤਿ ਨ ਪਾਈਐ ਨਾ ਦੁਬਿਧਾ ਮਾਇਆ ਜਾਇ ॥੫॥

Mā▫i▫ā bẖūle siḏẖ firėh samāḏẖ na lagai subẖā▫e.   Ŧīne lo▫a vi▫āpaṯ hai aḏẖik rahī laptā▫e.   Bin gur mukaṯ na pā▫ī▫ai nā ḏubiḏẖā mā▫i▫ā jā▫e. ||5||

 

(Sidh) accomplished (sidh) saints (phirah-i = wander) are enticed/caused to stray by (maaiaa) temptations, and cannot (lagai) concentrate in (subhaaey) with loving (samaadh-i) in meditation.

Temptations are (viaapat-i) pervasive in (teeney) all three (loa) regions – sky, land and water, i.e. all over, and (rahai) keeping (adhik) firmly (lapttaaey) clinging.

Propensity to (maaiaa) temptations and (dubidha = duality) other ideas does not (jaaey) leave and freedom from them cannot (paaeeai) be obtained (bin-u) without (gur) the guru’s guidance. 5.

 

ਮਾਇਆ ਕਿਸ ਨੋ ਆਖੀਐ ਕਿਆ ਮਾਇਆ ਕਰਮ ਕਮਾਇ ॥ ਦੁਖਿ ਸੁਖਿ ਏਹੁ ਜੀਉ ਬਧੁ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਭਰਮੁ ਨ ਚੂਕਈ ਨਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥੬॥

Mā▫i▫ā kis no ākẖī▫ai ki▫ā mā▫i▫ā karam kamā▫e.   Ḏukẖ sukẖ ehu jī▫o baḏẖ hai ha▫umai karam kamā▫e.   Bin sabḏai bẖaram na cẖūk▫ī nā vicẖahu ha▫umai jā▫e. ||6||

 

(Kis no) what is (aakheeai) called Maaiaa, (kiaa) how does one (kamaaey = do, karam = deeds) act under influence of Maaiaa?

(Eyh-u) this (jeeo) human being is (badh-u) bound (dukh-i) in pain and (sukh-i) in comfort because s/he (karam kamaaey) acts by (haumai = ego) self-will, ignoring Divine commands.

(Bharam-u) the delusion – that one has the ability to achieve without Divine help – does not (chookaee) end (bin-u) without (sabdai = word) the guru’s guidance and (haumai) ego does not (jaaey) leave (vichah-u) from within. 6.

 

ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮੁ ਜਾਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸੁਭਾਇ ॥ ੭॥

Bin parīṯī bẖagaṯ na hova▫ī bin sabḏai thā▫e na pā▫e.   Sabḏe ha▫umai mārī▫ai mā▫i▫ā kā bẖaram jā▫e.   Nām paḏārath pā▫ī▫ai gurmukẖ sahj subẖā▫e. ||7||

 

(Bhagat-i) devotion/obedience to the Almighty does not (hovaee) come about (bin-u) without (preeti) love; one does not (paaey) find (thaaey) place with the Almighty (bin-u) without (sabdai) the guru’s guidance’

(Haaumai) ego (maareeai) is killed (sabdey) by following the guru with which (bhram-u) delusion caused by Maaiaa (jaaey = goes) ends.

Awareness of (padaarath = substance) the valuable (naam-u) Divine commands (paaeeai) is obtained (gurmukh-i) with the guru’s guidance and then one remains (sahj-i subhaaey) instinctively absorbed in the Almighty. 7.

 

ਬਿਨੁ ਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਬਿਨੁ ਗੁਣ ਭਗਤਿ ਨ ਹੋਇ ॥ ਭਗਤਿ ਵਛਲੁ ਹਰਿ ਮਨਿ ਵਸਿਆ ਸਹਜਿ ਮਿਲਿਆ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਸਬਦੇ ਹਰਿ ਸਾਲਾਹੀਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੮॥੪॥੨੧॥

Bin gur guṇ na jāpnī bin guṇ bẖagaṯ na ho▫e.   Bẖagaṯ vacẖẖal har man vasi▫ā sahj mili▫ā parabẖ so▫e.   Nānak sabḏe har salāhī▫ai karam parāpaṯ ho▫e. ||8||4||21||

 

Awareness of (gun) Divine virtues is not (jaapni perceived/understood (bin-u) without (gur) the guru’s teachings; and (bhagat-i) devotion/obedience to God dos not (hoey) happen without awareness of (gun) virtues which develops love for the Almighty.

(Soey) the One (prabh-u) Master is (sahj-i) effortlessly (miliaa) found by one in whose (man-i) mind (har-i) the Almighty (vachhal-u) lover of (bhagat-i) devotion (vasiaa) abides/is remembered and obeyed.

Says third Nanak: (Har-i) the Almighty is (saalaaheeai) praised/obeyed (sabdey) with guidance of the guru; the who (hoey) is (praapat-i) foundd (karm-i) with Divine grace. 8. 4. 21.