SGGS pp 024-026, Sirirag M: 1, 27-33.

 

Note: Like the previous Shabad, this also uses the metaphorical comparison between an agricultural field and the human body but in a slightly different way. Whereas in the last Shabad the human body was compared to the soil, it is the deeds in this. While the last Shabad addresses the Pundit, this one is for the Muslim Qazi; this is clear from the language.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥ ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥

Sirīrāg mėhlā 1 gẖar 3. Amal kar ḏẖarṯī bīj sabḏo kar sacẖ kī āb niṯ ḏėh pāṇī   Ho▫e kirsāṇ īmān jammā▫e lai bẖisaṯ ḏojak mūṛe ev jāṇī ||1||

 

Composition of the first Guru in Raga Siriraag to be sung in the third clef (beat). (Kar-i) consider (amal-u) deed (dharti) the soil and make (sabdo = word) Naam/Divine commands (beej-u) the seed; and (nit) ever (deyh-i) give (paani) water of (aab/abh = heart/mind) keeping in mind (sach) truth/Naam, i.e. let your deeds be guided by Naam and truth/sincerity.

Be such (kirsaan-u) a farmer and let (eemaan-u) faith (jamaaey lai = cause crop to grow) develop; (eyv) this is how it is (jaani) known what is (bhist-u) heaven or (dojak-u/dozakh) hell, i.e. obedience to God brings peace and transgressions bring restless-ness. 1.

 

Note: That means our deeds are thus guided. Care is also required that if we have assets like wealth or admirable physical looks they should not mask the mind from the realities of life in the given environment.

 

ਮਤੁ ਜਾਣ ਸਹਿ ਗਲੀ ਪਾਇਆ ॥ ਮਾਲ ਕੈ ਮਾਣੈ ਰੂਪ ਕੀ ਸੋਭਾ ਇਤੁ ਬਿਧੀ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Maṯ jāṇ sėh galī pā▫i▫ā   Māl kai māṇai rūp kī sobẖā iṯ biḏẖī janam gavā▫i▫ā ||1|| rahā▫o

 

(Mat-u) do not (jaan) think (sah-i) the Master (paaiaa) is found (gali) by mere talk; (maanai) pride in (maal) wealth (sobha) praise of (roop) physical beauty/strength – and forgetting the Almighty; (janam-u) human birth – the opportunity for finding God – (gavaaiaa) is lost (it-u) this (bidhi) way. 1.

(Rahaau) dwell on this and reflect.

 

ਐਬ ਤਨਿ ਚਿਕੜੋ ਇਹੁ ਮਨੁ ਮੀਡਕੋ ਕਮਲ ਕੀ ਸਾਰ ਨਹੀ ਮੂਲਿ ਪਾਈ ॥ ਭਉਰੁ ਉਸਤਾਦੁ ਨਿਤ ਭਾਖਿਆ ਬੋਲੇ ਕਿਉ ਬੂਝੈ ਜਾ ਨਹ ਬੁਝਾਈ ॥੨॥

Aib ṯan cẖikṛo ih man mīdko kamal kī sār nahī mūl pā▫ī   Bẖa▫ur usṯāḏ niṯ bẖākẖi▫ā bole ki▫o būjẖai jā nah bujẖā▫ī ||2||

 

(Aib) faults/vices (tan-i) of the body are like (chikrro) mud and (ih-u) this (man-u) human mind (meeddko) a frog which remains in mud; (kamal) the lotus flower grow in, but untouched by, the mud. The mind does not (paaee) have (saar) awareness of it (mool-i) at all, i.e. the mind is so engrossed in vices that it remains unaware of Naam/Divine commands.

One should learn from (bhaur-u) the bumblebee which (nit) ever makes (bhakhiaa) sound to show happiness when it comes to the lotus standing in mud. Similarly one should listen to (bhaakhiaa) words (boley)  spoken by (ustaad-u) teacher/the guru; but the human being (kiau = how?) does not (boojhai) learn this (ja) when the Almighty does not (bujhaaee) give the understanding, i.e. until one finds the guru with Divine grace. 2.

 

 

ਆਖਣੁ ਸੁਨਣਾ ਪਉਣ ਕੀ ਬਾਣੀ ਇਹੁ ਮਨੁ ਰਤਾ ਮਾਇਆ ॥ ਖਸਮ ਕੀ ਨਦਰਿ ਦਿਲਹਿ ਪਸਿੰਦੇ ਜਿਨੀ ਕਰਿ ਏਕੁ ਧਿਆਇਆ ॥੩॥

Ākẖaṇ sunṇā pa▫uṇ kī baṇī ih man raṯā mā▫i▫ā   Kẖasam kī naḏar dilahi pasinḏe jinī kar ek ḏẖi▫ā▫i▫ā ||3||

 

(Aakhan-u = saying) giving discourses or (sunana) hearing them is (baani = construction) like (paun) air – which comes and goes – when (ih-u = this) one’s (man-u) mind (rataa) is engrossed with (maaiaa) the world-play of relatives, wealth, status, rivalries and so on.

Those (jin-i) who (kar-i) consider the Almighty as (eyk-u) the lone Master and (dhiaaiaa) pay attention to Divine commands, receive (nadar-i) grace of, and (pasi’ndey) are approved by (khasam) the Master. 3.

 

Note: The Muslim practice of observing fasts for thirty days of the month of Ramzaan/Ramadan, is a reminder of the state of those who do not get food to eat, as are five prayers daily to guide in life. They are commendable if they do not remain rituals with the mind still falling prey to temptations says Guru Nanak.

 

ਤੀਹ ਕਰਿ ਰਖੇ ਪੰਜ ਕਰਿ ਸਾਥੀ ਨਾਉ ਸੈਤਾਨੁ ਮਤੁ ਕਟਿ ਜਾਈ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹਿ ਪੈ ਚਲਣਾ ਮਾਲੁ ਧਨੁ ਕਿਤ ਕੂ ਸੰਜਿਆਹੀ ॥੪॥੨੭॥

Ŧīh kar rakẖe panj kar sāthī nā▫o saiṯān maṯ kat jā▫ī   Nānak ākẖai rāhi pai cẖalṇā māl ḏẖan kiṯ kū sanji▫āhī ||4||27||

 

One (rakhey) keeps/observes (teeh) thirty – fasts in the month of Ramadan/Ramzaan, and (kar-i = make, saathi = companions) regularly performs (panj) the five Namaaz/prayers daily (kar-i) thinking they will be helpful in the hereafter and (mat-u = just in case) hoping that your (naau) name/reputation as (saitaan-u) the devil/transgressor (katt-i jaaee = is cut) is obviated.

(Aakhai) says Guru Nanak: Remember, God is found by (chalna) walking (pai) on (raah-i) the path, i.e. by obeying Divine commands; (koo = for, kit = what?) un-necessarily (sa’njiaahi) amassing (maal-u dhan) wealth, – for, God is not found this way. 4. 27.

 

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Note: This Shabad like the last is addressed to the Muslim clergy – Mulla and Qazi. It uses two similar sounding words, which have different meanings. The Muslims use Maula meaning Master for God. Mauliaa meaning become green, bloom or flourish.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ ਸੋਈ ਮਉਲਾ ਜਿਨਿ ਜਗੁ ਮਉਲਿਆ ਹਰਿਆ ਕੀਆ ਸੰਸਾਰੋ ॥ ਆਬ ਖਾਕੁ ਜਿਨਿ ਬੰਧਿ ਰਹਾਈ ਧੰਨੁ ਸਿਰਜਣਹਾਰੋ ॥੧॥

Sirīrāg mėhlā 1 gẖar 4. So▫ī ma▫ulā jin jag ma▫oli▫ā hari▫ā kī▫ā sansāro   Āb kẖāk jin banḏẖ rahā▫ī ḏẖan sirjaṇhāro ||1||

 

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

It is (soee = that one) the Creator (jin-i) who (mauliaa = made green) created (jag-u = world) the creature and (hariaa = green, keeaa = made) created plants/vegetation in (sansaaro) the world.

And who (ba’ndh-i = bonded, rahaaee = kept) put together (aab) water, (khaak-u = dust) clay – plus fire/energy, air and space, i.e. the five elements to make physical creation; (dha’nn-u) (sirjanhaaro) the Creator is (dha’nn-u) great = who gave life to inanimate things. 1.

 

ਮਰਣਾ ਮੁਲਾ ਮਰਣਾ ॥ ਭੀ ਕਰਤਾਰਹੁ ਡਰਣਾ ॥੧॥ ਰਹਾਉ ॥

Marṇā mulā marṇā Bẖī karṯārahu darṇā ||1|| rahā▫o

 

O (mulaa) Muslim priest, everyone (marna) is to die; we (bhi) should always (ddarna = be afraid) be obedient (kartaah-u) to the Creator’s commands. 1.

(Rahaau) dwell on this and reflect.

 

ਤਾ ਤੂ ਮੁਲਾ ਤਾ ਤੂ ਕਾਜੀ ਜਾਣਹਿ ਨਾਮੁ ਖੁਦਾਈ ॥ ਜੇ ਬਹੁਤੇਰਾ ਪੜਿਆ ਹੋਵਹਿ ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈ ॥੨॥

Ŧā ṯū mulā ṯā ṯū kājī jāṇėh nām kẖuḏā▫ī Je bahuṯerā paṛi▫ā hovėh ko rahai na bẖarī▫ai pā▫ī ||2||

 

(Too) you are fit to be (mulaa) a priest of (kaaji/Qazi) judge on Muslim personal law (ta) only then if you (jaanah-i = know) are aware how to lead life by (naam-u) commands (khudaae) of the Almighty.

Even (jey) if (ko) someone (hovah-i) is (parriaa) learned s/he cannot (rahai) remain here when (paaee) the cup of life is (bhareeai) is filled, i.e. the allotted life-span is complete. 2.

 

Note: The word ਪਾਈ (Paaee) used above means a cup. In olden times, a cup with a hole at the bottom was used to indicate completion of a period of time. The empty cup was placed on water, it sank when full, Indicating the time was up.

 

ਸੋਈ ਕਾਜੀ ਜਿਨਿ ਆਪੁ ਤਜਿਆ ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਸਚਾ ਸਿਰਜਣਹਾਰੋ ॥੩॥

So▫ī kājī jin āp ṯaji▫ā ik nām kī▫ā āḏẖāro   Hai bẖī hosī jā▫e na jāsī sacẖā sirjaṇhāro ||3||

 

(Soee) only that is a real (kaaji) Qazi/judge (jin-i) who (tajiaa) forsakes (aap-u = self) personal views and (keeaa) makes (naam-u) Divine commands/laws as (adhaaro = support) the basis of decisions.

(Sachaa) the Eternal (sirjanhaaro) Creator (hai) is, (bhi) also (hosee) shall be; IT does not (jaaey) leave and shall (bhi) also (hosi) be and never (na jaasi) leave, i.e. the Creator’s commands/laws ever apply. 3.

 

ਪੰਜ ਵਖਤ ਨਿਵਾਜ ਗੁਜਾਰਹਿ ਪੜਹਿ ਕਤੇਬ ਕੁਰਾਣਾ ॥ ਨਾਨਕੁ ਆਖੈ ਗੋਰ ਸਦੇਈ ਰਹਿਓ ਪੀਣਾ ਖਾਣਾ ॥੪॥੨੮॥

Panj vakẖaṯ nivāj gujārėh paṛėh kaṯeb kurāṇā   Nānak ākẖai gor saḏe▫ī rahi▫o pīṇā kẖāṇā ||4||28||

 

You (gujaarah-i) offer (nivaaj) Namaaz/prayers (panj) five (vakhat) times a day, (parrah-i) read (kateyb) Semitic scriptures including (kuraana) the Quran, but aim at gathering money.

(Aakhai) says Guru Nanak: When (gor) the grave/death (sadeyee) is calls, (peena) drinking and (khaana) food will (rahio) be left behind – remember and obey the Almighty, says Guru Nanak. 4. 28.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ ਏਕੁ ਸੁਆਨੁ ਦੁਇ ਸੁਆਨੀ ਨਾਲਿ ॥ ਭਲਕੇ ਭਉਕਹਿ ਸਦਾ ਬਇਆਲਿ ॥ ਕੂੜੁ ਛੁਰਾ ਮੁਠਾ ਮੁਰਦਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੧॥

Sirīrāg mėhlā 1 gẖar 4. Ėk su▫ān ḏu▫e su▫ānī nāl.   Bẖalke bẖa▫ukahi saḏā ba▫i▫āl.   Kūṛ cẖẖurā muṯẖā murḏār.   Ḏẖāṇak rūp rahā karṯār. ||1||

 

Composition of the first Guru in Raga Srirag (ghar-u 4) to sing in the fourth clef (beat).

I have in me (eyk-u) a (suaan-u) dog, the embodiment of greed, (naal-i) with (duey) the two (suaanee) bitches, i.e. am afflicted with hunger and thirst. They (sadaa) ever start (bhaukah-i) to bark (bhalkey = tomorrow) everyday (baiaal-i) at day break, i.e. I pursue laying hands on whatever I can get the whole day.

For that I use (chhuraa) the dagger of (koorr-u) falsehood and eat (murdaar-u = dead animal) the carcass of (mutthaa) robbery, i.e. appropriate what is not mine. I have (rahaa) become (dhaanak) a beast in human form, o (kartaar) creator. 1.

 

ਮੈ ਪਤਿ ਕੀ ਪੰਦਿ ਨ ਕਰਣੀ ਕੀ ਕਾਰ ॥ ਹਉ ਬਿਗੜੈ ਰੂਪਿ ਰਹਾ ਬਿਕਰਾਲ ॥ ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Mai paṯ kī panḏ na karṇī kī kār.   Ha▫o bigṛai rūp rahā bikrāl.   Ŧerā ek nām ṯāre sansār.   Mai ehā ās eho āḏẖār. ||1|| rahā▫o.

 

(Mai) I do not obey (pand-i = advice) instructions (ki) of You, my (pat-i) Master to (kaar) do what (karnee) needs to be done – in my role as human being. (Hau) I (rahaa) maintain (bigrrai) in the spoilt and (bikraal) terrifying (roop-i) form, i.e. I am human being but act as a beast.

I have learnt that obedience to (teyra) Your (naam-u) commands (eyk-u) alone can (taarey) ferry across (sansaar-u) the world, i.e. overcome vices. (Mai) I have (eyhaa) only this/one (aas) hope and (aadhaar-u = support) mainstay – please lead me to the guru to obey Naam with his guidance. 1.

(Rahaau) pause and reflect.

 

ਮੁਖਿ ਨਿੰਦਾ ਆਖਾ ਦਿਨੁ ਰਾਤਿ ॥ ਪਰ ਘਰੁ ਜੋਹੀ ਨੀਚ ਸਨਾਤਿ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਤਨਿ ਵਸਹਿ ਚੰਡਾਲ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੨॥

Mukẖ ninḏā ākẖā ḏin rāṯ.   Par gẖar johī nīcẖ sanāṯ.   Kām kroḏẖ ṯan vasėh cẖandāl.   Ḏẖāṇak rūp rahā karṯār. ||2||

 

I (aakhaa = speak) do (nindaa) slander of others (mukh-i) from the mouth (din-u) day and (raat-i) night. I commit (neech) low) and (sanaat-i = of low caste) unbecoming acts of (johee) eyeing (par-u) others (ghar-u = house) wealth and women

(Kaam-u) lust/desires and (krodh-u) anger/intolerance, (chanddaal = outcast) which should be avoided, (vasah-i) abide in my mind. I have (rahaa) become (dhaanak) a beast in human form, o (kartaar) creator. 2.

 

ਫਾਹੀ ਸੁਰਤਿ ਮਲੂਕੀ ਵੇਸੁ ॥ ਹਉ ਠਗਵਾੜਾ ਠਗੀ ਦੇਸੁ ॥ ਖਰਾ ਸਿਆਣਾ ਬਹੁਤਾ ਭਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੩॥

Fāhī suraṯ malūkī ves.   Ha▫o ṯẖagvāṛā ṯẖagī ḏes.   Kẖarā si▫āṇā bahuṯā bẖār.   Ḏẖāṇak rūp rahā karṯār. ||3||

 

My (surat-i = consciousness) mind thinks of (phaahee) entrapping others but have (veys-u) garb (malooki = of the whole world) of a friend. (Hau) I am (tthagvaarraa) a deceiver who commits (tthagee) deceit on (deys-u = country) the people.

I think I am (kharaa) very (siaanaa = wise) clever, but am only putting (bahutaa) more and more (bhaar-u) load of vices on my head – which will make it had to get across the world-ocean and get to The Almighty. I have (rahaa) become (dhaanak) a beast in human form, o (kartaar) creator. 3.

 

ਮੈ ਕੀਤਾ ਨ ਜਾਤਾ ਹਰਾਮਖੋਰੁ ॥ ਹਉ ਕਿਆ ਮੁਹੁ ਦੇਸਾ ਦੁਸਟੁ ਚੋਰੁ ॥ ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਬੀਚਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੪॥੨੯॥

Mai kīṯā na jāṯā harāmkẖor   Ha▫o ki▫ā muhu ḏesā ḏusat cẖor   Nānak nīcẖ kahai bīcẖār   Ḏẖāṇak rūp rahā karṯār ||4||29||

 

I am (haraamkhor-u) thankless and do not (jaataa) acknowledge and obey You who (keeta) created me; with (kiaa) what (muh-u) face shall (hau) I (dustt-u) the evil being and (chor-u) thief – undeserved recipient of benedictions (deysa) show to You, i.e. I repent I will not be able to justify my conduct and will not be accepted by You.

Says Guru Nanak: This (neech-u) lowly (kahai) expresses this (beechaar-u) thought. I have (rahaa) become (dhaanak) a beast in human form, o (kartaar) creator. 4. 29.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥ ਸੁਰਤਿ ਵਿਹੂਣਾ ਕੋਇ ਨ ਕੀਅ ॥ ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥ ਲੇਖਾ ਇਕੋ ਆਵਹੁ ਜਾਹੁ ॥੧॥

Sirīrāg mėhlā 1 gẖar 4 Ėkā suraṯ jeṯe hai jī▫a   Suraṯ vihūṇā ko▫e na kī▫a   Jehī suraṯ ṯehā ṯin rāhu   Lekẖā iko āvhu jāhu ||1||

 

Composition of the first Guru in Raga Siriraag to sing to the fourth clef (beat). (Jeytey) all (jeea) the creatures that (hai) are, have (eyka) one (surat-i = consciousness) awareness – of their role in life; (koey na = not any) none is (keea) created (vihoona) without (surat-i) this awareness.

(Jeyhi) as is (surat-i) the role (teyha) so is their (raah-u) way – to follow. (Leykha) account/touchstone for testing of deeds of all is (iko = one) performance of role which decides who are to (aavh-u) come and (jaah-u) go, i.e. those who do not Divine commands are sent for reincarnation. 1.

 

Page 25

 

ਕਾਹੇ ਜੀਅ ਕਰਹਿ ਚਤੁਰਾਈ ॥ ਲੇਵੈ ਦੇਵੈ ਢਿਲ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Kāhe jī▫a karahi cẖaṯurā▫ī   Levai ḏevai dẖil na pā▫ī||1|| rahā▫o

 

(Kaahey) why (jeea = creature) human being (karah-i) acts in (chaturaaee) cleverness/pretence, i.e. acts by own will and wants that –

The Almighty (leyvai) should (deyvai) keeps giving (na paaee) without (ddhil) delay and s/he (leyvai) takes it. 1.

(Rahaau) dwell on this and reflect.

 

ਤੇਰੇ ਜੀਅ ਜੀਆ ਕਾ ਤੋਹਿ ॥ ਕਿਤ ਕਉ ਸਾਹਿਬ ਆਵਹਿ ਰੋਹਿ ॥ ਜੇ ਤੂ ਸਾਹਿਬ ਆਵਹਿ ਰੋਹਿ ॥ ਤੂ ਓਨਾ ਕਾ ਤੇਰੇ ਓਹਿ ॥੨॥

Ŧere jī▫a jī▫ā kā ṯohi  Ŧere jī▫a jī▫ā kā ṯohi  Je ṯū sāhib āvahi rohi Ŧū onā kā ṯere ohi ||2||

 

O Almighty, (jeea) the creatures are (teyrey = your) created by You and (toh-i) You are the Master (ka) of (jeeaa) the creatures; they make mistakes but (sahib) the Master (aavah-i) come (roh-i) in rage with (kit) some rare person.

(Jey) if (too) You (sahib-u) the Master (aavah-i roh-i) get angry, even then (too) you are (ona = they, ka = of) their Master – and chide and guide them kindly. 2. 

 

ਅਸੀ ਬੋਲਵਿਗਾੜ ਵਿਗਾੜਹ ਬੋਲ ॥ ਤੂ ਨਦਰੀ ਅੰਦਰਿ ਤੋਲਹਿ ਤੋਲ ॥ ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥

Asī bolvigāṛ vigāṛah bol   Ŧū naḏrī anḏar ṯolėh ṯol   Jah karṇī ṯah pūrī maṯ Karṇī bājẖahu gẖate gẖat ||3||

 

(Asi) we (bolvigaarr) wrong talkers (vigaarrah = spoil) twist (bol) words, i.e. say one thing and do another; (too) You have everyone (andar-i) in (nadree) sight, i.e. watch, and (tolah-i) weigh/evaluate their (tol = weight) worth – based on deeds.

One (jah) whose (karni = doing) actions are in obedience to Divine commands, (tah) that person has (poori) the right (mat-i) understanding of his/her role.

One (baajhah-u) without (karni) proper actions (ghattey ghatt-i) falls short in performance. 3.

 

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਬੂਝੈ ਸੋਇ ॥ ਗੁਰ ਪਰਸਾਦਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਸੋ ਗਿਆਨੀ ਦਰਗਹ ਪਰਵਾਣੁ ॥੪॥੩੦॥

Paraṇvaṯ Nānak gi▫ānī kaisā ho▫e   Āp pacẖẖāṇai būjẖai so▫e   Gur parsāḏ kare bīcẖār  So gi▫ānīḏargėh parvāṇ ||4||30||

 

Question: (pranvat-i) submits Guru Nanak: Pray, (kaisa) how (hoey) one becomes (giaani) aware of of role in life.

Answer: One should (pachaanai = recognises) look within (aap-u) the self and (boojhai) understands (soey = that one) the message – present in one’s conscience.

(Parrsaad-i) with grace/guidance of (gur) the guru s/he (karey = does, beechaar-u = reflection) reflects on the divine message; (so) such (giaani) is one aware of Naam – lives by Naam and – (parvaan-u) is accepted (dargah) in Divine court – to unite with the Almighty. 4. 30.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ ਤੂ ਦਰੀਆਉ ਦਾਨਾ ਬੀਨਾ ਮੈ ਮਛੁਲੀ ਕੈਸੇ ਅੰਤੁ ਲਹਾ ॥ ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਤੂ ਹੈ ਤੁਝ ਤੇ ਨਿਕਸੀ ਫੂਟਿ ਮਰਾ ॥੧॥

Sirīrāg mėhlā 1 gẖar 4 Ŧū ḏarī▫ā▫o ḏānā bīnā mai macẖẖulī kaise anṯ lahā   Jah jah ḏekẖā ṯah ṯah ṯū hai ṯujẖ ṯe niksī fūt marā ||1||

 

Composition of the first Guru in Raga Siriraag to be sung to the fourth clef (beat). O Almighty, (too) you are (dareeaau = river) an ocean; you (daanaa = wise) know and (beena) see everything; I am small and (kaisey = how?) I cannot (lahaa) find your (ant-u = limits) expanse/bounds.

(Jah jah) wherever I (deykha) look (tah tah) everywhere there (too) You (hai) are present; I (phoott-i maraa) perish by (niksi) getting out of (tujh) You, i.e. Everything exists by Naam/Divine commands/cosmic laws and their domain has no bounds; like the fish dies without  water, the human being succumbs to vices by forgetting Naam. 1.

 

ਨ ਜਾਣਾ ਮੇਉ ਨ ਜਾਣਾ ਜਾਲੀ ॥ ਜਾ ਦੁਖੁ ਲਾਗੈ ਤਾ ਤੁਝੈ ਸਮਾਲੀ ॥੧॥ ਰਹਾਉ ॥

Na jāṇā me▫o na jāṇā jālī   Jā ḏukẖ lāgai ṯā ṯujẖai samālī ||1|| rahā▫o

 

I, the fish, am not (jaanaa = know) aware of (meyau) the fisherman or (jaali) the fishing net; it is only (ja) when (dukh-u) distress (laagai) comes, I (samaali) think of (tujhai) of You, i.e. I am careless to fall prey to vices, and think of God only when faced with consequences. 1.

(Rahaau) dwell on this and reflect.

 

ਤੂ ਭਰਪੂਰਿ ਜਾਨਿਆ ਮੈ ਦੂਰਿ ॥ ਜੋ ਕਛੁ ਕਰੀ ਸੁ ਤੇਰੈ ਹਦੂਰਿ ॥ ਤੂ ਦੇਖਹਿ ਹਉ ਮੁਕਰਿ ਪਾਉ ॥ ਤੇਰੈ ਕੰਮਿ ਨ ਤੇਰੈ ਨਾਇ ॥੨॥

Ŧū bẖarpūr jāni▫ā mai ḏūr   Jo kacẖẖ karī so ṯerai haḏūr   Ŧū ḏekẖėh ha▫o mukar pā▫o   Ŧerai kamm naṯerai nā▫e ||2||

 

(Too) You are (bharpoor-i = filling) present in everyone and everywhere and watch; but (mai) I (jaaniaa) consider you (door-i) far, I.e. I forget Divine commands and commit transgressions unmindful of You. But (jo) whatever I (kari) do, (s-u) that is (hadoor-i) right in front (teyrai) of You.

(Too) You (deykhah-i) watch but I (mukar-i paau) remain in denial, i.e. knowingly transgress. I neither carry out (ka’mm-i) tasks (teyrai = your) allotted by you nor obey (teyrai) your (naaey) commands. 2.

 

ਜੇਤਾ ਦੇਹਿ ਤੇਤਾ ਹਉ ਖਾਉ ॥ ਬਿਆ ਦਰੁ ਨਾਹੀ ਕੈ ਦਰਿ ਜਾਉ ॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੈ ਪਾਸਿ ॥੩॥

Jeṯā ḏėh ṯeṯā ha▫o kẖā▫o   Bi▫ā ḏar nāhī kai ḏar jā▫o   Nānak ek kahai arḏās   Jī▫o pind sabẖ ṯerai pās ||3||

 

(Hau) I (khaau) eat (teyta) that much (jeyta) as much you (deyh-i) give, i.e. I get what I deserve. There is no (biaa) other (dar-i) door to (kai) whose (dar-i) do I (jaau) go and ask, i.e. you alone are Provider.

Guru Nanak (kahai) says this (eyk) one (ardaas-i) supplication; my (jeeo) soul/thoughts and (pindd-u) body/actions, (sabh-u) everything, is (paas-i) with/dedicated to you. 3.

 

ਆਪੇ ਨੇੜੈ ਦੂਰਿ ਆਪੇ ਹੀ ਆਪੇ ਮੰਝਿ ਮਿਆਨੋੁ ॥ ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪੇ ਹੀ ਕੁਦਰਤਿ ਕਰੇ ਜਹਾਨੋੁ  ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਹੁਕਮੁ ਸੋਈ ਪਰਵਾਨੋੁ  ॥੪॥੩੧॥

Āpe neṛai ḏūr āpe hī āpe manjẖ mi▫āno Āpe vekẖai suṇe āpe hī kuḏraṯ kare jahāno   Jo ṯis bẖāvai nānkā hukam so▫ī parvāno ||4||31||

 

(Aapey) the Almighty is IT-self, (neyrrai = near) within, (bhi) also (door-i) far and IT-self (ma’njh-i) in (miaano) between, i.e. is all-pervasive and (kudrat-i) with IT”s powers/commands (karey) conducts (jahaano) the world, – like the music director conduct the music group.

(Jo) whatever (bhaavai) pleases (tis-u = that) the Almighty (soee) that is (parvaano) acceptable, i.e. is (Hukam-u) command, i.e. everything functions by Naam/Divine commands/cosmic laws, says Guru Nanak. 4. 31.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ ਕੀਤਾ ਕਹਾ ਕਰੇ ਮਨਿ ਮਾਨੁ ॥ ਦੇਵਣਹਾਰੇ ਕੈ ਹਥਿ ਦਾਨੁ ॥ ਭਾਵੈ ਦੇਇ ਨ ਦੇਈ ਸੋਇ ॥ ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਇ ॥੧॥

Sirīrāg mėhlā 1 gẖar 4 Kīṯā kahā kare man mān   Ḏevaṇhāre kai hath ḏān  Bẖāvai ḏe▫e na ḏe▫ī so▫e  Kīṯe kai kahi▫ai ki▫ā ho▫e ||1||

 

Composition of the first Guru in Raga Siriraag, to sing in fourth clef (beat). (Kahaa) how can one who has been (keetaa) created, (karey) have (maan-u) pride (man-i) in mind – that s/he has any virtues. (Daan-u) alms are (hath-i) in the hand, (kai) of with/imparted by (deyvanhaarey) the giver, i.e. capabilities are given by the Creator.
It is at (soee = that one) the Creator’s will (bhaavai) whether to (dey-i) give or not (deyee) give; (kiaa = what, hoey = happens?) it does not matter (kiaa) what is (kahiai) said (keetey = created) by anyone, i.e. the creature is what the Creator makes – like a pot is what the potter makes. 1.

 

ਆਪੇ ਸਚੁ ਭਾਵੈ ਤਿਸੁ ਸਚੁ ॥ ਅੰਧਾ ਕਚਾ ਕਚੁ ਨਿਕਚੁ ॥੧॥ ਰਹਾਉ ॥

Āpe sacẖ bẖāvai ṯis sacẖ   Anḏẖā kacẖā kacẖ nikacẖ ||1|| rahā▫o

 

The Almighty is (aapey) IT-self (sach-u = truth) Eternal, and conduct based on (sach-u = truth) to Divine commands is (bhaavai) liked by (tis-u = that) the Master. One (andha = blind) who is ignorant of Naam is (kachaa = not hard) is pliable and (kach-u nikach-u) gets misled/tempted. 1.

(Rahaau) dwell on this and reflect.

 

ਜਾ ਕੇ ਰੁਖ ਬਿਰਖ ਆਰਾਉ ॥ ਜੇਹੀ ਧਾਤੁ ਤੇਹਾ ਤਿਨ ਨਾਉ ॥ ਫੁਲੁ ਭਾਉ ਫਲੁ ਲਿਖਿਆ ਪਾਇ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਇ ॥੨॥

Jā ke rukẖ birakẖ ārā▫o   Jehī ḏẖāṯ ṯehā ṯin nā▫o   Ful bẖā▫o fal likẖi▫ā pā▫e   Āp bīj āpe hī kẖā▫e ||2||

 

Like the gardener (ja key = whose) by whom (rukh) trees and (birakh) plants (aaraau = decoration) types have been created, IT knows that (jeyhi) as is (dhaat-u = reality) the type (teyha) so is (tin) its (naau) name/attributes, i.e. the Creator allotted roles to all creatures and gives them capabilities.

Comparing the plant and human beings, (bhaau) intentions are like (phul-u) the flower, i.e. as is the intention so are (phal-u = fruit) the deeds; this is (likhiaa) written and (paaey) put in record, and what  (aap-i = self) one (beej-i) sows that (aap-i) s/he (khaaey) eats, i.e. everyone receives consequences of his/her own deeds. 2.

 

ਕਚੀ ਕੰਧ ਕਚਾ ਵਿਚਿ ਰਾਜੁ ॥ ਮਤਿ ਅਲੂਣੀ ਫਿਕਾ ਸਾਦੁ ॥ ਨਾਨਕ ਆਣੇ ਆਵੈ ਰਾਸਿ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਸਾਬਾਸਿ ॥ ੩॥੩੨॥

Kacẖī kanḏẖ kacẖā vicẖ rāj   Maṯ alūṇī fikā sāḏ   Nānak āṇe āvai rās  viṇ nāvai nāhī sābās ||3||32||

 

(Kandh) a wall (vich-i) in construction of which (kachaa = raw) an inexperienced (raaj-u) mason is engaged, that wall is (kachi) weak. Similarly, like food (alooni = salt-less) without salt is tasteless, (mat-i) counsel of an ignorant preceptor/guru has (phikaa) insipid (saad-u) taste, i.e. one cannot enjoy Divine experience by following an ignorant teacher.

When the Almighty (aanai) brings to the true guru, and one follows him, then the aspiration of Divine experience (aavai raas-i) is received.

Says Guru Nanak. (Saabaas-i = praise) approval of the Almighty is not obtained (vin-u) without living by (naavai) Naam/Divine commands. 3. 32.

 

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Note: This Shabad brings out the two pillars of Sikh belief, namely Simran and Seva – Remembrance of God’s virtues, and service (carrying out the commands). It uses the metaphor of an oil lamp to bring out how the mind may be rid of its darkness i.e. ignorance. It calls Maaia/Maya or temptations of the world, a deceiver, and how to overcome it.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ॥ ਅਛਲ ਛਲਾਈ ਨਹ ਛਲੈ ਨਹ ਘਾਉ ਕਟਾਰਾ ਕਰਿ ਸਕੈ ॥ ਜਿਉ ਸਾਹਿਬੁ ਰਾਖੈ ਤਿਉ ਰਹੈ ਇਸੁ ਲੋਭੀ ਕਾ ਜੀਉ ਟਲ ਪਲੈ ॥੧॥

Sirīrāg mėhlā 1 gẖar 5 Acẖẖal cẖẖalā▫ī nah cẖẖalai nah gẖā▫o katārā kar sakai   Ji▫o sāhib rākẖai ṯi▫o rahai is lobẖī kā jī▫o tal palai ||1||

 

Composition of the first Guru in Raga Siriraag to be sung to (ghar-u 5) the fifth clef (beat).  Maaia/temptations in the world-play lure, but are themselves (achhal) un-deceivable, i.e. are hard to resist. However they (na sakai) cannot (chhalai) deceive and (karai) cause (ghaau) wound of (kattaara) a dagger, i.e. one does not succumb to vices.

If the creature (rahai) remains (tiau) that way (jiau) as (sahib-u) the Master (raakhai) keeps, i.e. if one complies with Divine commands; but (jeeao) the mind of (is-u) this (lobhi = greedy) craving human being (talpalai) wavers in face of temptations. 1

 

ਬਿਨੁ ਤੇਲ ਦੀਵਾ ਕਿਉ ਜਲੈ ॥੧॥ ਰਹਾਉ ॥

Bin ṯel ḏīvā ki▫o jalai ||1|| rahā▫o

 

The human craving is due to ignorance of Naam/Divine commands. (Kiau) how can (deeva) the oil-lamp (jalai) light (bin-u) without (teyl) oil, i.e. one cannot see within to be aware of Naam without guidance. 1.

(Rahaau) dwell on this and reflect.

 

Note: The oil lamp has a wick, which needs oil to burning and a fire like that of a candle to light it. This is context of the verse below.

 

ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ ॥ ਭਉ ਵਟੀ ਇਤੁ ਤਨਿ ਪਾਈਐ ॥ ਸਚੁ ਬੂਝਣੁ ਆਣਿ ਜਲਾਈਐ ॥੨॥

Pothī purāṇ kamā▫ī▫ai   Bẖa▫o vatī iṯ ṯan pā▫ī▫ai   Sacẖ būjẖaṇ āṇ jalā▫ī▫ai ||2||

 

(Kamaaeeai) compliance with teachings of (pothi, puraan) the scriptures is the oil, (paaeeai) put (vatti) the wick of (bhau = fear) respect for the Almighty in (it-u) this (tan-i) body/mind; and (aan-i) bring the fire of (boojhan-u) understanding (sach-u = truth) Naam/Divine commands to (jalaaeeai) light the wick, i.e. understanding of Naam enlightens the mind. 2

 

ਇਹੁ ਤੇਲੁ ਦੀਵਾ ਇਉ ਜਲੈ ॥ ਕਰਿ ਚਾਨਣੁ ਸਾਹਿਬ ਤਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥

Ih ṯel ḏīvā i▫o jalai   Kar cẖānaṇ sāhib ṯa▫o milai ||1|| rahā▫o

 

(Iau) this is how (teyl-u) the oil (deeva) lamp (jalai) lights and (kar-i) gives (chaanan-u) the light; (tau) this is how (sahib) the Master (milai) is found in the mind. 1.

(Rahaau) dwell on this and reflect.

 

ਇਤੁ ਤਨਿ ਲਾਗੈ ਬਾਣੀਆ ॥ ਸੁਖੁ ਹੋਵੈ ਸੇਵ ਕਮਾਣੀਆ ॥ ਸਭ ਦੁਨੀਆ ਆਵਣ ਜਾਣੀਆ ॥੩॥

Iṯ ṯan lāgai bāṇī▫ā   Sukẖ hovai sev kamāṇī▫ā   Sabẖ ḏunī▫ā āvaṇ jāṇī▫ā ||3||

 

When (baaneeaa = words) commands of the Almighty (laagai) touches/are understood by (it-u) this human (tan-i) body/mind; one (kamaaneeaa = does, seyv = service) serves/complies with Naam and (hovai) experiences (sukh-u) peace by merging with the Almighty.

Otherwise, (sabh) all (duneeaa = world) creatures – who do not obey Naam – (aavan = coming, jaaneeaa = going) remain in cycles of births and deaths. 3.

 

Page 26

 

ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ ਕਹੁ ਨਾਨਕ ਬਾਹ ਲੁਡਾਈਐ ॥੪॥੩੩॥

vicẖ ḏunī▫ā sev kamā▫ī▫ai.   Ŧā ḏargėh baisaṇ pā▫ī▫ai.   Kaho Nānak bāh ludā▫ī▫ai ||4||33||  

 

If we (kamaaeeai = do, seyv = service) comply with Naam (vich-i) in (duneeaa = world) in life; (ta) then we (paaeeai) get to sit in (dargah) Divine presence, i.e. merge with the Creator.

And (luddaaeeai) wave (baah) the arm, i.e. be happy in eternal peace, (kahu) says Guru Nanak. 4. 33.

 

Note: It may be noted that the last Shabad has two verses ending with Rahaau asking the reader to pause and contemplate. The first one is a question that is answered in the second.

 

Note: This completes the Shabads of the first Guru in Raga Sriraag. The numerals 4 and 33 show there are 33 Shabads with the last one having four stanzas.