SGGS pp 014-015, Sriraag M: 1, Shabads 1-4.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

One God who may be known with the grace of the true guru

 

ਰਾਗੁ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ਪਹਿਲਾ ੧ ਘਰੁ ੧ ॥

 

Rāg sirīrāg mėhlā pahilā 1 gẖar 1.

 

Composition of the first Guru in Raga Sriraag to be sung in the first beat. 

 

Note*: The sequence of description of the composition may be noted i.e. Name of the Raga, the author by way of the chronological Guru ship of the author followed by the clef or beat in which the Shabad is to be sung.

 

Note: Usually only the chronological number of the guru is given as a numeral. Here the word ਪਹਿਲਾ (Pahila) meaning ‘first’ before ‘1’shows how it is to be pronounced. The correct pronunciation is Pahila (first) not Ik (one).

 

Sriraag is a Raga of devotion and the devotee does not want distractions in this regard. So no worldly achievements should cause a gulf between the devotee and the Creator. The first three Shabads are on these lines.

 

ਮੋਤੀ ਤ ਮੰਦਰ ਊਸਰਹਿ ਰਤਨੀ ਤ ਹੋਹਿ ਜੜਾਉ ॥ ਕਸਤੂਰਿ ਕੁੰਗੂ ਅਗਰਿ ਚੰਦਨਿ ਲੀਪਿ ਆਵੈ ਚਾਉ ॥ ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੧॥

Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛā▫o.   Kasṯūr kungū agar cẖanḏan līp āvai cẖā▫o.   Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||1||

 

I may have (mandar) mansions (oosrah-i) built with (moti) pearls and these (hoh-i) may be (jarraau) inlaid (ratni) with jewels.

They may (leep-i) be coated with (agar-i = incense) the fragrant (kastoor-i) musk, (kungoo) saffron, and sandalwood paste by which (chaau) enthusiasm (aavai) comes.

Please let me not be attached to all this; (mat-u) lest (deykh-i) seeing these I should (bhoola) forget You all this and (teyra) Your Naam/commands do not (aavai) come (chit-i) to mind, o Almighty. 1.

 

ਹਰਿ ਬਿਨੁ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਉ ॥ ਮੈ ਆਪਣਾ ਗੁਰੁ ਪੂਛਿ ਦੇਖਿਆ ਅਵਰੁ ਨਾਹੀ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥

Har bin jī▫o jal bal jā▫o.   Mai āpṇā gur pūcẖẖ ḏekẖi▫ā avar nāhī thā▫o. ||1|| rahā▫o.

 

(Jeeo) the mind (jal-i bal-i = burnt, jaau = gets) restless (bin-u) without (har-i) the Almighty in it.

I (deykhiaa = seen/did, poochh-i = asking) have learnt from (aapna = own) my (gur-u) Guru that there is (naahi) no (avar-u) other (thaau) place/way – to keep the mind at peace. 1.

(Rahaau) dwell on this and contemplate.

 

ਧਰਤੀ ਤ ਹੀਰੇ ਲਾਲ ਜੜਤੀ ਪਲਘਿ ਲਾਲ ਜੜਾਉ ॥ ਮੋਹਣੀ ਮੁਖਿ ਮਣੀ ਸੋਹੈ ਕਰੇ ਰੰਗਿ ਪਸਾਉ ॥ ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੨॥

Ḏẖarṯī ṯa hīre lāl jaṛ▫ṯī palagẖ lāl jaṛā▫o.   Mohṇī mukẖ maṇī sohai kare rang pasā▫o.   Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||2||

 

My (dharti = ground) floors may be (jarrti) imbedded with (laal) diamonds and rubies; and (palagh-i) the bedstead also may have (laal) rubies (jarrau) inlaid.

My (mohni) fascinating wife has (mukh-i) with face (sohai) looking good like (mani) gem and she (karey) makes (rang-i pasaau) tempting movements.

Please let me not be attached to all this; (mat-u) lest (deykh-i) seeing these I should (bhoola) forget You all this and (teyra) Your Naam/commands do not (aavai) come (chit-i) to mind, o Almighty. 2.

 

ਸਿਧੁ ਹੋਵਾ ਸਿਧਿ ਲਾਈ ਰਿਧਿ ਆਖਾ ਆਉ ॥ ਗੁਪਤੁ ਪਰਗਟੁ ਹੋਇ ਬੈਸਾ ਲੋਕੁ ਰਾਖੈ ਭਾਉ ॥ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੩॥

 

Siḏẖ hovā siḏẖ lā▫ī riḏẖ ākẖā ā▫o.   Gupaṯ pargat ho▫e baisā lok rākẖai bẖā▫o.   Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||3||

 

I may (hova) become (sidh-u) an accomplished Yogi, (laaee) show (sidh-i) miracles and have (ridh-i) wealth (aakhaa = say) on call.

I may (hoey baisa) become (gupt-u) invisible or (pargatt-u) visible as I like, and (lok-u) everyone (raakhai) has (bhaau = liking) regard for me.

Please let me not be attached to all this; (mat-u) lest (deykh-i) seeing these I should (bhoola) forget You all this and (teyra) Your Naam/commands do not (aavai) come (chit-i) to mind, o Almighty. 3.

 

ਸੁਲਤਾਨੁ ਹੋਵਾ ਮੇਲਿ ਲਸਕਰ ਤਖਤਿ ਰਾਖਾ ਪਾਉ ॥ ਹੁਕਮੁ ਹਾਸਲੁ ਕਰੀ ਬੈਠਾ ਨਾਨਕਾ ਸਭ ਵਾਉ ॥ ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੪॥੧॥

Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pā▫o.   Hukam hāsal karī baiṯẖā nānkā sabẖ vā▫o.   Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||4||1||

 

I may become (sultaan-u) a king, (meyl-i = collect) raise (laskar) an army, and (raakhaa = keep, paau = foot) sit (takhat-i) on a throne

I (baittha) sit on the throne (haasal-u = obtained, hukam-u = order) with authority; but (sabh) all this is like blowing (vaau) air which comes and goes, i.e. is transitory, says Guru Nanak.

Please let me not be attached to all this; (mat-u) lest (deykh-i) seeing these I should (bhoola) forget You all this and (teyra) Your Naam/commands do not (aavai) come (chit-i) to mind, o Almighty. 4. 1.

 

——————————————

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥

Sirīrāg mėhlā 1.

 

Composition of the first Guru in Raga Sriraag.

 

Note: The message from this Shabad is that people make all types of efforts to know and describe the Almighty’s virtues and powers but they cannot do justice. The Supreme Being if Ineffable.

 

ਕੋਟਿ ਕੋਟੀ ਮੇਰੀ ਆਰਜਾ ਪਵਣੁ ਪੀਅਣੁ ਅਪਿਆਉ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਗੁਫੈ ਨ ਦੇਖਾ ਸੁਪਨੈ ਸਉਣ ਨ ਥਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੧॥

Kot kotī merī ārjā pavaṇ pī▫aṇ api▫ā▫o.   Cẖanḏ sūraj ḏu▫e gufai na ḏekẖā supnai sa▫uṇ na thā▫o.   Bẖī ṯerī kīmaṯ nā pavai ha▫o kevad ākẖā nā▫o. ||1||

 

If (meyri) my (aarja) life may be (kott-i kotti) crores of years long; (pavan-u) air be my (peean-u = drink) water and (apiaaau) food, i.e. I waste no time in eating and drinking water – and keep contemplating undisturbed.

If I remain in (gufai) a cave = withdrawn from everything -, (na deykha) not see (duey) both (chand-u) the moon and (sooraj-u) sun and not look for (tthau) place for (saun) sleep even in (supnai) a dream, i.e. not look at anything and ever keep awake/alert.

(Bhi) even then (teyri = your) Your (keemat-i = price) evaluation (na pavai = cannot be put) is not possible – You are Ineffable; I cannot (aakha) say (keyvadd-u) how great (naau) Naam/Divine virtues and commands are. 1.

I will still not be able to understand the greatness of Your virtues. 1.

 

ਸਾਚਾ ਨਿਰੰਕਾਰੁ ਨਿਜ ਥਾਇ ॥ ਸੁਣਿ ਸੁਣਿ ਆਖਣੁ ਆਖਣਾ ਜੇ ਭਾਵੈ ਕਰੇ ਤਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Sācẖā nirankār nij thā▫e.   Suṇ suṇ ākẖaṇ ākẖ▫ṇā je bẖāvai kare ṯamā▫e. ||1|| rahā▫o.

 

The (saachaa) Eternal (nirankaar-u) formless Creator is in IT’s (nij) own (thaau) place, i.e. is unique and there is none with whom to compare. People (aakhan-u aakhna) say as they (sun-i sun-i) keep hearing; (jey) if God is (bhaavai) pleased, then (kar-ey) does fulfilment of (tamaaey = greed) wish to know Naam. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੁਸਾ ਕਟੀਆ ਵਾਰ ਵਾਰ ਪੀਸਣਿ ਪੀਸਾ ਪਾਇ ॥ ਅਗੀ ਸੇਤੀ ਜਾਲੀਆ ਭਸਮ ਸੇਤੀ ਰਲਿ ਜਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੨॥

Kusā katī▫ā vār vār pīsaṇ pīsā pā▫e.   Agī seṯī jālī▫ā bẖasam seṯī ral jā▫o.   Bẖī ṯerī kīmaṯ nā pavai ha▫o kevad ākẖā nā▫o. ||2||

 

I may (kusaa) be slaughtered and (katteeaa) be cut (vaar vaar) again and again, i.e. in small pieces and (paaey) be put (peesan-i) in grinding mill (peesa) be ground.

I may be (jaaleeaa) burnt (seyti) with fire and (ral-i jaau) mix (seyti) with (bhasam) ash, i.e. perform all the austerities/self-effacing acts.

(Bhi) even then (teyri = your) Your (keemat-i = price) evaluation (na pavai = cannot be put) is not possible – You are Ineffable; I cannot (aakha) say (keyvadd-u) how great (naau) Naam/Divine virtues and commands are. 2.

 

ਪੰਖੀ ਹੋਇ ਕੈ ਜੇ ਭਵਾ ਸੈ ਅਸਮਾਨੀ ਜਾਉ ॥ ਨਦਰੀ ਕਿਸੈ ਨ ਆਵਊ ਨਾ ਕਿਛੁ ਪੀਆ ਨ ਖਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੩॥

Pankẖī ho▫e kai je bẖavā sai asmānī jā▫o.   Naḏrī kisai na āv▫ū nā kicẖẖ pī▫ā na kẖā▫o.   Bẖī ṯerī kīmaṯ nā pavai ha▫o kevad ākẖā nā▫o. ||3||

 

If the Almighty is up somewhere then (jey) if I attach wings to (hoey kai) become (pankhi) a bird (bhavaa = wander) fly (jaau) going to (sai) hundreds of (asmaani) skies, searching for the Almighty.

(Jey) if I attain occult powers (na aavaoo) am not (nadri) seen (kisai) anyone; I neither (peeaa) drink nor (khaau) eat anything – but focus on finding/knowing the Almighty.

(Bhi) even then (teyri = your) Your (keemat-i = price) evaluation (na pavai = cannot be put) is not possible – You are Ineffable; I cannot (aakha) say (keyvadd-u) how great (naau) Naam/Divine virtues and commands are. 3.

 

 

Page 15

 

ਨਾਨਕ ਕਾਗਦ ਲਖ ਮਣਾ ਪੜਿ ਪੜਿ ਕੀਚੈ ਭਾਉ ॥ ਮਸੂ ਤੋਟਿ ਨ ਆਵਈ ਲੇਖਣਿ ਪਉਣੁ ਚਲਾਉ ॥ ਭੀ ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਉ ਕੇਵਡੁ ਆਖਾ ਨਾਉ ॥੪॥੨॥

 

Nānak kāgaḏ lakẖ maṇā paṛ paṛ kīcẖai bẖā▫o.   Masū ṯot na āvī lekẖaṇ pa▫uṇ cẖalā▫o.   Bẖī ṯerī kīmaṯ nā pavai ha▫o kevad ākẖā nā▫o. ||4||2||

 

Says Guru Nanak: If I (keechai = do, bhaau = love) lovingly (parr-i parr-i) read the scriptures and collect lakhs (manaa) maunds (= 39 kilograms), i.e. tons of (kaagad/kaagaz) paper and (chalaau) move (leykhan-i) the pen fluently like (paun-u) air.

(Bhi) even then (teyri = your) Your (keemat-i = price) evaluation (na pavai = cannot be put) is not possible, i.e. I will not be able to write of Naam in my entire life – You are Ineffable; I cannot (aakha) say (keyvadd-u) how great (naau) Naam/Divine virtues and commands are. 4. 2.

 

——————————

 

Note: The Shabad below notes that one’s life-span and activities are preordained. Guru Nanak similarly says in another Shabad in Raga Sriraag:

 

ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਹੀ ਲੇਖੈ ਸਾਸ ਗਿਰਾਸ ॥ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਤੂ ਵਸਹਿ ਜਿਉ ਭਾਵੈ ਤਿਉ ਨਿਰਜਾਸਿ ॥੧॥

Marṇai kī cẖinṯā nahī jīvaṇ kī nahī ās.   Ŧū sarab jī▫ā parṯipālahī lekẖai sās girās.   Anṯar gurmukẖ ṯū vasėh ji▫o bẖāvai ṯi▫o nirjās. ||1||

 

I have no (chinta) worry of (marney) dying or (aas-i) wish to live. O Almighty, (too) You (pratpaalhi) look after (sarab) all (jeeaa) creatures; (leykhai = with account) with pre-decided duration of (saas) breaths/life and (giraas = morsels) of food intake, i.e. time of death preordained.

One learns (gurmukh-i) from the guru that (too) You (vasah-i = abide) are present (anatar-i) within and (nirjaas-i) decides as IT (bhaavai) pleases IT. 1.

 

On to the current Shabad:

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਲੇਖੈ ਬੋਲਣੁ ਬੋਲਣਾ ਲੇਖੈ ਖਾਣਾ ਖਾਉ ॥ ਲੇਖੈ ਵਾਟ ਚਲਾਈਆ ਲੇਖੈ ਸੁਣਿ ਵੇਖਾਉ ॥ ਲੇਖੈ ਸਾਹ ਲਵਾਈਅਹਿ ਪੜੇ ਕਿ ਪੁਛਣ ਜਾਉ ॥੧॥

Sirīrāg mėhlā 1.  Lekẖai bolaṇ bolṇā lekẖai kẖāṇā kẖā▫o.   Lekẖai vāt cẖalā▫ī▫ā lekẖai suṇ vekẖā▫o.   Lekẖai sāh lavā▫ī▫ahi paṛe kė pucẖẖaṇ jā▫o. ||1||

 

Composition of the first Guru in Raa Sriraag. The duration for (bolna) saying (bolan-u) speech and (khaau) eating (khaanaa) food is (leykhai = in account) pre-decided.

How long the Almighty (chlaaeeaa) causes to walk (vaatt) the path, i.e. live, (sun-i) hear and (veykhaau) see is (leykhai = in account) pre-decided.

The duration of (lavaaeeah-i) taking (saah) breaths is (leykhai = in account) pre-decided; it is all in God’s hands; (k-i = why) one does not have (jaau) to go to (parrey) a learned person to (puchhan = ask) understand this – it is so simple. 1.

 

ਬਾਬਾ ਮਾਇਆ ਰਚਨਾ ਧੋਹੁ ॥ ਅੰਧੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ ॥ ੧॥ ਰਹਾਉ ॥

Bābā mā▫i▫ā racẖnā ḏẖohu.   Anḏẖai nām visāri▫ā nā ṯis eh na oh. ||1|| rahā▫o.

 

O (baaba) brother, (rachna = creation) what is seen is (dhoh-u) deceptive – one thinks relatives, wealth and so on are forever. One (andhai = blind) is blinded by attachments to them (visaariaa) forgets (naam-u) commands of the Almighty; (tis-u = that) such a person gets no solace (eyh = this) here or (oh-u = that) in the hereafter. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੀਵਣ ਮਰਣਾ ਜਾਇ ਕੈ ਏਥੈ ਖਾਜੈ ਕਾਲਿ ॥ ਜਿਥੈ ਬਹਿ ਸਮਝਾਈਐ ਤਿਥੈ ਕੋਇ ਨ ਚਲਿਓ ਨਾਲਿ ॥ ਰੋਵਣ ਵਾਲੇ ਜੇਤੜੇ ਸਭਿ ਬੰਨਹਿ ਪੰਡ ਪਰਾਲਿ ॥੨॥

Jīvaṇ marṇā jā▫e kai ethai kẖājai kāl.   Jithai bahi samjā▫ī▫ai ṯithai ko▫e na cẖali▫o nāl.   Rovaṇ vāle jeṯ▫ṛe sabẖ banėh pand parāl. ||2||

 

The body is certain to (khaajai) be consumed (kaal-i) by death (eythai) here; but whether the soul gets (jeevan = life) union with the Almighty or (marna = death) being put in cycles of life and deaths is known (jaaey kai) on getting – to Divine court. (Note: As Paurri 34 of Japji says: Nanak gaiaa jaapai jaaey = it is known on getting there).  

In Divine court (jithahi) where one (bah-i) sits down and (samjhaaeeai) explained deeds and their consequences, no one – relatives or wealth etc. (chalio = goes, naal-i = with) accompanies the soul to (tithai) that place; (jeytrrey = as many) all those (rovan vaaley) who wail only (ba’nnah-i) tie (pandd) bundles (paraal-i) of straw, i.e. wailing is of no use, because Divine decisions are based on deeds. 2.

 

Note: The word ਪਰਾਲਿ (paraal-i) is often used in Gurbani. This refers to the straw of the rice plant. This straw, unlike that of wheat (which gives hay as food for the animals), is of no use and denotes fruitless efforts.

 

ਸਭੁ ਕੋ ਆਖੈ ਬਹੁਤੁ ਬਹੁਤੁ ਘਟਿ ਨ ਆਖੈ ਕੋਇ ॥ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ਕਹਣਿ ਨ ਵਡਾ ਹੋਇ ॥ ਸਾਚਾ ਸਾਹਬੁ ਏਕੁ ਤੂ ਹੋਰਿ ਜੀਆ ਕੇਤੇ ਲੋਅ ॥ ੩॥

Sabẖ ko ākẖai bahuṯ bahuṯ gẖat na ākẖai ko▫e.   Kīmaṯ kinai na pā▫ī▫ā kahaṇ na vadā ho▫e.   Sācẖā sāhab ek ṯū hor jī▫ā keṯe lo▫a. ||3||

 

(Sabh-u ko) everyone (aakhai) says (bahut-u bahut-u) more and more in praise of God; (na koey) none (aakhai) says (ghatt-i) less. But (kinai na = not any) no one (paaeeaa = put, keemart-i = price) can state worth of the Almighty who does not (hoey) become (vaddaa) great (kahan-i) by saying.

O (saachaa) Eternal (sahib-u) Master (too) You are (eyk-u = one) unique; there are (keytey) numerous (loa = worlds) hordes (hor-i) of other (jeeaa) creatures.

 

The Guru prays in humility:

 

ਨੀਚਾ ਅੰਦਰਿ ਨੀਚ ਜਾਤਿ ਨੀਚੀ ਹੂ ਅਤਿ ਨੀਚੁ ॥ ਨਾਨਕੁ ਤਿਨ ਕੈ ਸੰਗਿ ਸਾਥਿ ਵਡਿਆ ਸਿਉ ਕਿਆ ਰੀਸ ॥ ਜਿਥੈ ਨੀਚ ਸਮਾਲੀਅਨਿ ਤਿਥੈ ਨਦਰਿ ਤੇਰੀ ਬਖਸੀਸ ॥੪॥੩॥

Nīcẖā anḏar nīcẖ jāṯ nīcẖī hū aṯ nīcẖ.   Nānak ṯin kai sang sāth vadi▫ā si▫o ki▫ā rīs.  Jithai nīcẖ samālī▫an ṯithai naḏar ṯerī bakẖsīs. ||4||3||

 

Some are considered of (neech) the lowliest (andar-i) amongst (neecha) the lowly (jaat-i) classes; (neechi) lower (hoo) than (at-i = most, neech-u = low) the lowest.

Says Guru Nanak: I seek to be in (tin kai = them) their (sang-i saath-i) company , and (kiaa = what?) do not wish to be (rees = imitation) like (vaddiaa) the great – who are proud.

For, o Almighty, (teyri) Your (nadar-i) sight of (bakhsees) grace is bestowed (jithai) where (neech) the lowly/meek (smaaleean-i) are taken care of. 4. 3.

 

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Note: In this Shabad Guru Nanak says a person is known to be good or bad by his/her speech. Also what is in mind shows in speech.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥ ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖਿ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥ ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਏ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥੧॥

 

Sirīrāg mėhlā 1. Lab kuṯā kūṛ cẖūhṛā ṯẖag kẖāḏẖā murḏār.   Par ninḏā par mal mukẖ suḏẖī agan kroḏẖ cẖandāl.   Ras kas āp salāhṇā e karam mere karṯār. ||1||

 

I have (lab-u) greed of (kutaa) a dog, speak (koorr-u) untruth like (chhoorra) a sweeper – a maxim, am (tthaag-i) a cheat for I (khaadha = eat) take – what is not rightfully mine- , and is (murdaar-u = carcass) sinful.

I commit (ninda) slander of (par) others which amounts to putting (sudhi) all of (par) others’ (mal-u) dirt (mukh-i) in the mouth i.e. taking their faults; I have (krodh-u) anger of (chanddaal-u) a merciless person.

Indulging in (ras) sweet and (kas) spicy food and (aap-u) self (salaahna) praise; (aey) such are (meyrey) my (karam) deeds, o (kartaar) Creator. 1.

 

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ ॥ ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ ॥

Bābā bolī▫ai paṯ ho▫e.   Ūṯam se ḏar ūṯam kahī▫ahi nīcẖ karam bahi ro▫e. ||1|| rahā▫o.

 

O (baaba) brother, one (hoey) gets (pat-i) honour according (boleeai = speaking) report on deeds in Divine court. Those whose deeds are (ootam = sublime) in obedience to Divine commands, (sey) they (kaheeah-i) are called/described (ootam) sublime (dar-i) in Divine court– and merge with the Almighty; while those (neech= low, karam = deeds) who transgress (bah-i) sit there and (roey = weep) repent – they are sent for rebirth. 1.

(Rahaau) Pause and contemplate.

 

ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥ ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥

Ras su▫inā ras rupā kāmaṇ ras parmal kī vās.   Ras gẖoṛe ras sejā manḏar ras mīṯẖā ras mās.   Ėṯe ras sarīr ke kai gẖat nām nivās. ||2||

 

One’s mind has (ras) interest/thoughts of (suinaa) gold, (rupaa) silver, (kaman-i = woman) family and (ras) interest in (vaas-u) fragrance of (parmal) sandalwood/scents.

One has (ras-u) thoughts of (ghoorrey) horses, (seyja) comfortable beds, (mandar) mansions, (meettha) sweets and (maas-u) meats.

With so many (ras) thoughts (key) of/in (sareer) the body/mind, there (kai = where) is no room (ghatt-i) in the mind for (naam) commands of the Almighty to (nivas-u) abide, i.e. Naam cannot come to mind. 2.   

 

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥ ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥੩॥

Jiṯ boli▫ai paṯ pā▫ī▫ai so boli▫ā parvāṇ.   Fikā bol vigucẖṇā suṇ mūrakẖ man ajāṇ.   Jo ṯis bẖāvėh se bẖale hor kė kahaṇ vakẖāṇ. ||3||

 

(Boliaa) the speech by (jit-u) which (paaeeai) one receives (pat-i) honour/tribute from others (so) such speech is (parvaan-u) approved/liked by Divine court.

(Sun-i) listen, o (ajaan) ignorant (moorakh = foolish) unmindful (man = mind) human being; (bol-i) speaking (phika = insipid) arrogantly results in (viguchna) coming to grief.

Those words/speech (jo) which (bhaavah-i) please (tis-u = that) the Almighty (sey) they are (bhaley) good, we should (k-i = what?) nothing (hor-i) else needs to be (kahan vakhaan) said to explain this – it is so obvious; nothing else brings honour. 3.

 

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥ ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥ ੪॥੪॥

Ŧin maṯ ṯin paṯ ṯin ḏẖan palai jin hirḏai rahi▫ā samā▫e.   Ŧin kā ki▫ā salāhṇā avar su▫āli▫o kā▫e.   Nānak naḏrī bāhre rācẖėh ḏān na nā▫e. ||4||4||

 

Those in (jin-i) whose (hirdai) mind God (rahiaa = remains, samaaee = contained) is present – they speak and act by Naam; (tin) they have (mat-i) the understanding, (pat-i) honour, (dhan-u) wealth of awareness of Naam (palai = lap) possession.

(Kiaa = why?) there is no need to (saalaahna) praise (tin ka) them; (kaaey = who?) no one else is so (suaalio  = beautiful) deserving of praise.

Those who (raachah-i) are interested (daan-i = in charity) in benediction and not obeying the Giver Almighty, remain (baahrey) bereft (nadri) of Divine grace, says Guru Nanak. 4. 4.