SGGS pp 55-57, Sirirag M: 1; Ashtpadis; 4-7.

SGGS pp 55-57, Sirirag M: 1; Asttpadees; 4-6.

Note: The theme of this Shabad is that one should conform to Hukam/Divine commands/cosmic laws. Anyone who thinks s/he knows better and violates them, suffers. It uses the metaphor of a fish which gets caught in a fishing net as allegory do describe human beings being unmindful of temptations.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਮਛੁਲੀ ਜਾਲੁ ਨ ਜਾਣਿਆ ਸਰੁ ਖਾਰਾ ਅਸਗਾਹੁ ॥ ਅਤਿ ਸਿਆਣੀ ਸੋਹਣੀ ਕਿਉ ਕੀਤੋ ਵੇਸਾਹੁ ॥ ਕੀਤੇ ਕਾਰਣਿ ਪਾਕੜੀ ਕਾਲੁ ਨ ਟਲੈ ਸਿਰਾਹੁ ॥੧॥

Sirīrāg mėhlā 1 Macẖẖulī jāl na jāṇi▫ā sar kẖārā asgāhu   Aṯ si▫āṇī sohṇī ki▫o kīṯo vesāhu   Kīṯe kāraṇpākṛī kāl na talai sirāhu ||1||

Composition of the first Guru in Raga Siriraag In (asgaah) deep (khaara) salt (sar-u) sea (machhuli) the fish did not (jaaniaa) recognize (jaal-u) the fishing net.

It is (at-i) so (siaani) wise and (sohni) beautiful, (kiau) why did s/he (keeto visaah) trust, i.e. did not see the trap.

It (pakrri) got caught (kaaran-i) due to its own (keetey) doing – not being alert to the trap; and now (kaal-u) death cannot (ttalai) be avoided (siraah-u = from the head) by it.

Message: The human beings get engrossed in the world-play. They are not alert and fall prey to temptations – and suffer. 1.

ਭਾਈ ਰੇ ਇਉ ਸਿਰਿ ਜਾਣਹੁ ਕਾਲੁ ॥ ਜਿਉ ਮਛੀ ਤਿਉ ਮਾਣਸਾ ਪਵੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re i▫o sir jāṇhu kāl   Ji▫o macẖẖī ṯi▫o māṇsā pavai acẖinṯā jāl ||1|| rahā▫o

(Rey) o (bhaai = brother) dear, (jaanhu) be aware that (iau) this is how one is caught by (kaal-u = death) Divine justice.

(Jiau) like (machhi) is the fish is caught in the net, (tiau) similarly (maansaa) the human beings are trapped by temptations (achinta) unaware, i.e. not being alert. 1.

(Rahaau) dwell on this and reflect.

ਸਭੁ ਜਗੁ ਬਾਧੋ ਕਾਲ ਕੋ ਬਿਨੁ ਗੁਰ ਕਾਲੁ ਅਫਾਰੁ ॥ ਸਚਿ ਰਤੇ ਸੇ ਉਬਰੇ ਦੁਬਿਧਾ ਛੋਡਿ ਵਿਕਾਰ ॥ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਦਰਿ ਸਚੈ ਸਚਿਆਰ ॥੨॥

Sabẖ jag bāḏẖo kāl ko bin gur kāl afār   Sacẖ raṯe se ubre ḏubiḏẖā cẖẖod vikār   Ha▫o ṯin kai balihārṇaiḏar sacẖai sacẖiār ||2||

(Sabh-u) every (jag-u = world) creature is (baadhoo = bound) are subject (ko) to (kaal = death) temptations; (kaal-u = death) temptations (aphaar-u) cannot be avoided (bin-u) without follow (guru) the guru’s teachings to obey Naam.

Those who are (ratey) imbued with love/obedience (sach-i) of the Eternal, (sey) they (chhodd-i) by give up (vikaar) the vice of (dubidha) duality/other ideas except obeying the Almighty and (ubrey) rise above/escape temptations.

They are recognized as (sachiaar) truthful/genuine (sachai) in Divine (dar-i) court; (hau) I (balihaarnai = am sacrifice, kai = to) adore (tin) them. 2.

ਸੀਚਾਨੇ ਜਿਉ ਪੰਖੀਆ ਜਾਲੀ ਬਧਿਕ ਹਾਥਿ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਫਾਥੇ ਚੋਗੈ ਸਾਥਿ ॥ ਬਿਨੁ ਨਾਵੈ ਚੁਣਿ ਸੁਟੀਅਹਿ ਕੋਇ ਨ ਸੰਗੀ ਸਾਥਿ ॥੩॥

Sīcẖāne ji▫o pankẖī▫ā jālī baḏẖik hāth   Gur rākẖe se ubre hor fāthe cẖogai sāth   Bin nāvai cẖuṇsutī▫ah ko▫e na sangī sāth ||3||

(Jiu) like (seechaaney) the hunter bird subdues (pankheeaa) the birds, (badhik = hunter) bird catcher does that (jaali) with the net (haath-i) in hand. Similarly the human beings are subject to temptations.

(Sey) those (raakhey = protected) guided (gur-i) by the guru (ubrey) are saved; (hor-u) others are (phaathey) trapped (saath-i) with (chogai = grain) bait, i.e. fall prey to temptations.

Those (bin-u = without) who do not obey (naavai) Naam are (chun-i) culled and (sutteeah-i) thrown away; they suffer consequences of wrong-doings and have no (sangi saath-i) companion to help. 3.

ਸਚੋ ਸਚਾ ਆਖੀਐ ਸਚੇ ਸਚਾ ਥਾਨੁ ॥ ਜਿਨੀ ਸਚਾ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਸਚੁ ਧਿਆਨੁ ॥ ਮਨਿ ਮੁਖਿ ਸੂਚੇ ਜਾਣੀਅਹਿ ਗੁਰਮੁਖਿ ਜਿਨਾ ਗਿਆਨੁ ॥੪॥

Sacẖo sacẖā ākẖī▫ai sacẖe sacẖā thān   Jinī sacẖā mani▫ā ṯin man sacẖ ḏẖi▫ān   Man mukẖ sūcẖe jāṇī▫ahi gurmukẖ jinā gi▫ān ||4||

(Sacho) the Eternal is (aakheeai) called (sacha) the Eternal because (sachey) the Eternal has (sachaa = true) inevitable and unchanging (thaan-u = place) authority/writ/commands

Those (jinni) who (ma’nniaa) accept (sacha) the Eternal as the Master, (tin) they (dhiaan-u) pay attention to obeying (sach-u = truth) Naam/Divine commands (man-i) in mind.

Those (jinaa) who have (giaan-u) awareness of Naam imparted (gurmukh-i) by the guru, they are (jaaneeah-i) are known to be (soochey = clean) free of vices (man-i) in mind/thoughts and (mukh-i) mouth/speech. 4.

ਸਤਿਗੁਰ ਅਗੈ ਅਰਦਾਸਿ ਕਰਿ ਸਾਜਨੁ ਦੇਇ ਮਿਲਾਇ ॥ ਸਾਜਨਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਜਮਦੂਤ ਮੁਏ ਬਿਖੁ ਖਾਇ ॥ ਨਾਵੈ ਅੰਦਰਿ ਹਉ ਵਸਾਂ ਨਾਉ ਵਸੈ ਮਨਿ ਆਇ ॥੫॥

Saṯgur agai arḏās kar sājan ḏe▫e milā▫e Sājan mili▫ai sukẖ pā▫i▫ā jamḏūṯ mu▫e bikẖ kẖā▫e   Nāvai anḏar ha▫o vasāʼn nā▫o vasai man ā▫e ||5||

O human being, (kar-i) make (ardaas-i) supplication (aagai) before (satigur) the true guru to (dey-i milaaey = cause to meet) help find the Almighty (saajan-u) companion within.

(Miliai) by finding/being conscious of (saajann-i) the Almighty companion (jamdoot = agents of death) the vices (khaaey) eat (bikh-u) poison and (muey) die, one does not commit vices and remains outside the jurisdiction of Divine justice.

If (hau) I (vasaa’n) abide (anadr-i) in, i.e. am in obedience of, (naavai) Naam, then (naau) Naam/the Almighty (aaey) comes and (vasai) abides, i.e. is found, (man-i) in mind. 5.

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ ਗੁਰਮਤੀ ਪਰਗਾਸੁ ਹੋਇ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਤਿਥੈ ਕਾਲੁ ਨ ਸੰਚਰੈ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੬॥

Bājẖ gurū gubār hai bin sabḏai būjẖ na pā▫e   Gurmaṯī pargās ho▫e sacẖ rahai liv lā▫e   Ŧithai kāl na sancẖrai joṯī joṯ samā▫e ||6||

There is (gubaar-u = darkness) ignorance about Naam (baajh-u) without following the guru; (boojh) understanding of Naam is not (paaey) obtained (bin-u) without (sabdai = word) guidance of the guru.

(Pargaas-u) enlightenment of the mind (hoey) happens (gurmati) with the guru’s guidance, and the mind (rahai) remains (liv laaey) focussed (sach-i = on truth) on Naam.

(Kaal-u) the agent of Divine justice cannot (sanchrai) enter (tithai = there) that mind; (joti) the human soul (samaaey) merges (jot-i) in the Supreme Spirit. 6.

ਤੂੰਹੈ ਸਾਜਨੁ ਤੂੰ ਸੁਜਾਣੁ ਤੂੰ ਆਪੇ ਮੇਲਣਹਾਰੁ ॥ ਗੁਰ ਸਬਦੀ ਸਾਲਾਹੀਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਤਿਥੈ ਕਾਲੁ ਨ ਅਪੜੈ ਜਿਥੈ ਗੁਰ ਕਾ ਸਬਦੁ ਅਪਾਰੁ ॥੭॥

Ŧūʼnhai sājan ṯūʼn sujāṇ ṯūʼn āpe melaṇhār   Gur sabḏī salāhī▫ai anṯ na pārāvār   Ŧithai kāl na apṛai jithai gur kā sabaḏ apār ||7||

O God, You are our (Saajan) companion; you are (sujaan-u) well-informed and (aapey) yourself and decide whom (meylanhaar-u) to unite with yourself.

Your virtues and powers have no (ant-u) limit or (paaraavaar-u = this end or far end) boundaries; they are (saalaaheeai) praised (sabdi = with the word) as guided by (guru) the guru.

(Kaal-u/Jam) the agent of Divine justice is not allowed (aprrai = reach) to go (jithai) where (sabad-u) teachings of the guru – to obey (apaar-u) the Infinite are complied with. 7.

Note: However the humans can do nothing by themselves; everything happens as ordained by the Creator.

ਹੁਕਮੀ ਸਭੇ ਊਪਜਹਿ ਹੁਕਮੀ ਕਾਰ ਕਮਾਹਿ ॥ ਹੁਕਮੀ ਕਾਲੈ ਵਸਿ ਹੈ ਹੁਕਮੀ ਸਾਚਿ ਸਮਾਹਿ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਇਨਾ ਜੰਤਾ ਵਸਿ ਕਿਛੁ ਨਾਹਿ ॥੮॥੪॥

Hukmī sabẖe ūpjahi hukmī kār kamāhi   Hukmī kālai vas hai hukmī sācẖ samāhi  Nānak jo ṯis bẖāvai so thī▫ai inā janṯā vas kicẖẖ nāhi ||8||4||

(Sabhey) all creatures (oopjah-i) are created (hukmi) by Divine commands and are expected (kamaah-i) to carry out (kaar) task/role (hukmi) according to Hukam/cosmic laws.

One who does not obey comes (vas-i) under control (kaalai) of agent of Divine justice and is reborn (hukmi) by Divine commands, while one who obeys (samaah-i) merges (saach-i) in the Eternal.

Says Guru Nanak: (Jo) what (bhaavai) pleases (tis-u = that one) the Almighty, (so) that (theeai) happens – according to Divine will/cosmic laws -; there is (kichh-u naah-i) nothing (vas-i = in control) in hands of (ina) these (janta) creatures, i.e. natural consequences of deeds happen naturally. 8. 4.

Note: The first verse of this Asttpadee uses the term ਜੂਠੈ (Joothai). This term is used for food or drink which has been partly taken by someone and is defiled.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਮਨਿ ਜੂਠੈ ਤਨਿ ਜੂਠਿ ਹੈ ਜਿਹਵਾ ਜੂਠੀ ਹੋਇ ॥ ਮੁਖਿ ਝੂਠੈ ਝੂਠੁ ਬੋਲਣਾ ਕਿਉ ਕਰਿ ਸੂਚਾ ਹੋਇ ॥ ਬਿਨੁ ਅਭ ਸਬਦ ਨ ਮਾਂਜੀਐ ਸਾਚੇ ਤੇ ਸਚੁ ਹੋਇ ॥੧॥

Sirīrāg mėhlā 1 Man jūṯẖai ṯan jūṯẖ hai jihvā jūṯẖī ho▫e   Mukẖ jẖūṯẖai jẖūṯẖ bolṇā ki▫o kar sūcẖā ho▫e   Bin abẖ sabaḏ na māʼnjī▫ai sācẖe ṯe sacẖ ho▫e ||1||

Composition of the first Guru in Raga Sirirag When (man-i) the mind is (jootthai) defiled/influenced by vices, then (tan-i) the body/actions are (jootth-i) defiled/evil and (jihva) the tongue (hoey) becomes (jootthi) defiled, i.e. speech is affected by vices.

And (jhootth-u = falsehood) vicious things (bolna) are spoken (jhootthai) with the false/defiled (mukh-i) mouth/tongue; such a person (kiau kar-i = how?) cannot be (soocha) pure at heart.

The mind is (maanjeeai) cleanses (bin-u) except with (abh) the water of (sabad = word) teachings of the guru – to obey Naam/Divine commands; life (hoey) becomes (sach-u) truthful (tey) with awareness/practice (saachey = of truth) Naam. 1.

Page 56

ਮੁੰਧੇ ਗੁਣਹੀਣੀ ਸੁਖੁ ਕੇਹਿ ॥ ਪਿਰੁ ਰਲੀਆ ਰਸਿ ਮਾਣਸੀ ਸਾਚਿ ਸਬਦਿ ਸੁਖੁ ਨੇਹਿ ॥੧॥ ਰਹਾਉ ॥

Munḏẖe guṇhīṇī sukẖ kehi   Pir ralī▫ā ras māṇsī sācẖ sabaḏ sukẖ nehi ||1|| rahā▫o

O (mundhee) ignorant young woman (gunheeni) a meritless girl (keyh-i = how?) cannot be in (sukh-u) comfort before or after marriage, i.e. here or in the hereafter.

If s/he is (neyh-i) in love/obedience (sabd-i = of word) of commands (saach-i) of the Eternal, s/he (maansi) enjoys (ras-u) the joy of company of (pir-u) the Almighty-husband. 1.

(Rahaau) dwell on this and reflect. 

ਪਿਰੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਧਨ ਵਾਂਢੀ ਝੂਰੇਇ ॥ ਜਿਉ ਜਲਿ ਥੋੜੈ ਮਛੁਲੀ ਕਰਣ ਪਲਾਵ ਕਰੇਇ ॥ ਪਿਰ ਭਾਵੈ ਸੁਖੁ ਪਾਈਐ ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥

Pir parḏesī je thī▫ai ḏẖan vāʼndẖī jūre▫e   Ji▫o jal thoṛai macẖẖulī karaṇ palāv kare▫i   Pir bẖāvai sukẖpā▫ī▫ai jā āpe naḏar kare▫i ||2||

(Jey) if (pir-u) the Almighty husband (theeai) becomes (pardeysi) alien, i.e. is not remembered in mind, (vaandhhi) the separated (dhan) soul-wife (jhoorey) is sad.

S/he (karey) makes (karan palaav) entreaties like (machhuli) a fish (thorrai) in little (jal-i) water is restless.

When (aapey = self) the Almighty (karey-i) bestows (nadar-i) grace i.e. one is motivated from within to remember/obey Naam, then (pir) the Almighty-husband (bhaavai) is pleased to manifest within and one (paaeeai) experiences (suk-u) peace. 2.

ਪਿਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਸਖੀ ਸਹੇਲੀ ਨਾਲਿ ॥ ਤਨਿ ਸੋਹੈ ਮਨੁ ਮੋਹਿਆ ਰਤੀ ਰੰਗਿ ਨਿਹਾਲਿ ॥ ਸਬਦਿ ਸਵਾਰੀ ਸੋਹਣੀ ਪਿਰੁ ਰਾਵੇ ਗੁਣ ਨਾਲਿ ॥੩॥

Pir sālāhī āpṇā sakẖī sahelī nāl   Ŧan sohai man mohi▫ā raṯī rang nihāl   Sabaḏ savārī sohṇī pir rāve guṇ nāl ||3||

She (saalaahi = praises virtues) of (aapna = own) her (pir-u) Almighty-husband (naal-i) along-with (sakhi) companions and (saheyli) girl-friends, i.e. when one join the holy congregation where virtues and commands of the Almighty are recounted:

Then (tan-i) body of the husband becomes (sohai) looks beautiful, i.e. s/he experiences presence of the Almighty within, her (man-u) mind is bewitched, s/he (rati) is imbued (rang-i) with love (nihaal-i) at the sight.

She is (savaari) transformed (sabad-i = with the word) by Naam, looks (sohni) beautiful, (naal-i = with gun = virtues) because of her virtues and (pir-u) the Almighty-husband (raavey) gives company  i.e. one finds the Almighty within through having virtues and obeying Divine commands. 3.

ਕਾਮਣਿ ਕਾਮਿ ਨ ਆਵਈ ਖੋਟੀ ਅਵਗਣਿਆਰਿ ॥ ਨਾ ਸੁਖੁ ਪੇਈਐ ਸਾਹੁਰੈ ਝੂਠਿ ਜਲੀ ਵੇਕਾਰਿ ॥ ਆਵਣੁ ਵੰਞਣੁ ਡਾਖੜੋ ਛੋਡੀ ਕੰਤਿ ਵਿਸਾਰਿ ॥੪॥

Kāmaṇ kām na āvī kẖotī avgaṇi▫ār   Nā sukẖ pe▫ī▫ai sāhurai jẖūṯẖ jalī vekār   Āvaṇ vañaṇ dākẖ▫ṛo cẖẖodī kanṯ visār ||4||

A soul-woman who is (khotti) counterfeit/insincere and (avganiaar-i) merit-less, her (Kaaman-i) charm is of no (kaam-i aavaee) use, i.e. God is not impressed by rituals or garbs.

S/he experiences (sukh-u) comfort (peyeeai = parental house) in life or (saahurai = in-laws’ house) Divine court, s/he (jail) burns suffers because of (veykaar-i) vice of (jhootth-i) falsehood/insincerity.

S/he (chhoddi visaar-i = forgotten) is forsaken, i.e. not accepted for union (kant-i) by the Almighty-husband and remains (ddaakkrro) in the hardship of cycles of (aavan-u = coming) births and (vanjnan-u = going) deaths. 1.

ਪਿਰ ਕੀ ਨਾਰਿ ਸੁਹਾਵਣੀ ਮੁਤੀ ਸੋ ਕਿਤੁ ਸਾਦਿ ॥ ਪਿਰ ਕੈ ਕਾਮਿ ਨ ਆਵਈ ਬੋਲੇ ਫਾਦਿਲੁ ਬਾਦਿ ॥ ਦਰਿ ਘਰਿ ਢੋਈ ਨਾ ਲਹੈ ਛੂਟੀ ਦੂਜੈ ਸਾਦਿ ॥੫॥

Pir kī nār suhāvaṇī muṯī so kiṯ sāḏ   Pir kai kām na āvī bole fāḏil bāḏ   Ḏar gẖar dẖo▫ī nā lahai cẖẖūtīḏūjai sāḏ ||5||

With (kit-u) what (saad-i = taste) attraction (sohni) the beautiful (naar-i) soul-wife (muti) has forsaken the Almighty-spouse get separated, i.e. soul comes with awareness of Naam, how does she forget it?

She forgets Naam and (bolai) speaks (phaadil-u) frivolously getting into (baad-i) conflicts and is of no (kaam-i aavaee) interest by (pir) the Almighty-husband.

S/he (chhootti) is abandoned and (lahai) gets no (ddhoee) support (ghar-i = in home) in life and (dar-i) in Divine court. 5.

Note:  The next two verses say that bookish knowledge is used by people for making money. They are not of use in guiding the people.

ਪੰਡਿਤ ਵਾਚਹਿ ਪੋਥੀਆ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੁ ॥ ਅਨ ਕਉ ਮਤੀ ਦੇ ਚਲਹਿ ਮਾਇਆ ਕਾ ਵਾਪਾਰੁ ॥ ਕਥਨੀ ਝੂਠੀ ਜਗੁ ਭਵੈ ਰਹਣੀ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥੬॥

Pandiṯ vācẖėh pothī▫ā nā būjẖėh vīcẖār   An ka▫o maṯī ḏe cẖalėh mā▫i▫ā kā vāpār   Kathnī jẖūṯẖī jag bẖavai rahṇī sabaḏ so sār ||6||

(Pandit) a scholar of scriptures (vaachah-i) read (pottheeaa) religious texts but do not (boojhah-i) understand their (veechaar-u = thought) message.

They (dey challah-i) keep giving (mati) counsel (kau) to (an) others; for them its (vaapaar-u) business (ka) of (maaiaa) money.

(Jag-u) the world/people whose (kathni) speech is (jhootthi) false, i.e. who do not practice what they say only (bhavai) wander; (s-u) that life which is (rahni) led by (sabad-u = word) Naam is (saar-u) sublime. 6.

ਕੇਤੇ ਪੰਡਿਤ ਜੋਤਕੀ ਬੇਦਾ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਵਾਦਿ ਵਿਰੋਧਿ ਸਲਾਹਣੇ ਵਾਦੇ ਆਵਣੁ ਜਾਣੁ ॥ ਬਿਨੁ ਗੁਰ ਕਰਮ ਨ ਛੁਟਸੀ ਕਹਿ ਸੁਣਿ

ਆਖਿ ਵਖਾਣੁ ॥੭॥

Keṯe pandiṯ joṯkī beḏā karahi bīcẖār  vāḏ viroḏẖ salāhṇe vāḏe āvaṇ jāṇ   Bin gur karam na cẖẖutsī kahi suṇ ākẖ vakẖāṇ ||7||

There are (keytey) numerous (pandit) scholars, (jotki/jyotshi) astrologers and those who (karah-i beechaar-u) contemplate (beyda = Vedas) the scriptures.

Some people (salaahaney) praise those (baad-i) in conflicts and (virodh-i = opposition) fights – like in the epics Ramayana and Mahabharata; this results in being in cycles of (aavan-u = coming) births and (jaan-u = going) deaths.

People (aakh-i) deliver (vakhaan-u) discourse on stories; one is not (chhuttsi) free from such (karam) deeds and reincarnation (bin-u) without following (guru) guru, who teaches to live by Naam. 7.

ਸਭਿ ਗੁਣਵੰਤੀ ਆਖੀਅਹਿ ਮੈ ਗੁਣੁ ਨਾਹੀ ਕੋਇ ॥ ਹਰਿ ਵਰੁ ਨਾਰਿ ਸੁਹਾਵਣੀ ਮੈ ਭਾਵੈ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਸਬਦਿ ਮਿਲਾਵੜਾ ਨਾ ਵੇਛੋੜਾ ਹੋਇ ॥੮॥੫॥

Sabẖ guṇvanṯī ākẖī▫ahi mai guṇ nāhī ko▫e   Har var nār suhāvaṇī mai bẖāvai parabẖ so▫e  Nānak sabaḏ milāvṛā nā vecẖẖoṛā ho▫e ||8||5||

O Almighty-husband (sabh-i) all soul-women are (aakheeah-i = called) described as (gunvanti) meritorious, (mai) I have (naahi koey = not any) no (gun) merit.

(Naar-i) the soul-wife of (har-i) the Almighty (var-u) husband (suhaavni = looks good) had glory; (soey) the same (prabh-u) Almighty (bhaavai) appeals (mai) to me – how do I become acceptable?

(Milaavrra) union with the Almighty (hoey) is attained (sabad-i = with the word) by being in obedience to Naam/Divine commands; one who conforms to Naam does not (hoey) experience (veychhorra) separation, i.e. the way to keep experiencing God within is to conform to Naam, says Guru Nanak. 8. 5.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਸਾਧੀਐ ਤੀਰਥਿ ਕੀਚੈ ਵਾਸੁ ॥ ਪੁੰਨ ਦਾਨ ਚੰਗਿਆਈਆ ਬਿਨੁ ਸਾਚੇ ਕਿਆ ਤਾਸੁ ॥ ਜੇਹਾ ਰਾਧੇ ਤੇਹਾ ਲੁਣੈ ਬਿਨੁ ਗੁਣ ਜਨਮੁ ਵਿਣਾਸੁ ॥੧॥

Sirīrāg mėhlā 1 Jap ṯap sanjam sāḏẖī▫ai ṯirath kīcẖai vās   Punn ḏān cẖang▫ā▫ī▫ā bin sācẖe ki▫ā ṯās   Jehā rāḏẖe ṯehā luṇai bin guṇ janam viṇās ||1||

Composition of the first Guru in Raga Sirirag I we (saadheeai) perform (jap-u) recitation of mantras, (tap-u) austerities and (sanjam-u) control of senses or go and (keechai) make (vaas-u) abode (teerath-i) at holy places.

Do (punn) good deeds as per superstitions, give (daan) charity, other (changiaaeeaa) good deeds; that (taas-u) is (kiaa = what) no value (bin-u) without it being in obedience to (saachey) the Almighty, i.e. it is only to get fame.

(Jaisa) as one (raadhey) sows (teyha) so one (lunai) reaps; the opportunity of (janam-u) human birth – to unite with the Almighty – (vinaas-u = destroyed) is wasted (bin-u) without (gun) the quality of obedience to God. 1.

ਮੁੰਧੇ ਗੁਣ ਦਾਸੀ ਸੁਖੁ ਹੋਇ ॥ ਅਵਗਣ ਤਿਆਗਿ ਸਮਾਈਐ ਗੁਰਮਤਿ ਪੂਰਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Munḏẖe guṇ ḏāsī sukẖ ho▫e   Avgaṇ ṯi▫āg samā▫ī▫ai gurmaṯ pūrā so▫e ||1|| rahā▫o

O (mundhey) young soul-wife (sukh-u) the comfort of union with the Almighty husband (hoey) happens with (gun) the quality of (daasi = servant) obedience.

One (samaaeeai) merges in (soey = that one) the One (poora) all-pervasive Almighty. 1.Following, (gurmat-i) the guru’s guidance (tiaag-i) to forsake (avgan = faults) transgressions (Rahaau) dwell on this and reflect.

Note: Gurbani uses the example of roving merchants to describe human conduct in life. The way a trader needs capital to buy merchandise and trade, we have been given the capital of Naam/Divine virtues as commands as the guide to conduct ourselves in the world. This is subject of the next verse.

ਵਿਣੁ ਰਾਸੀ ਵਾਪਾਰੀਆ ਤਕੇ ਕੁੰਡਾ ਚਾਰਿ ॥ ਮੂਲੁ ਨ ਬੁਝੈ ਆਪਣਾ ਵਸਤੁ ਰਹੀ ਘਰ ਬਾਰਿ ॥ ਵਿਣੁ ਵਖਰ ਦੁਖੁ ਅਗਲਾ ਕੂੜਿ ਮੁਠੀ ਕੂੜਿਆਰਿ ॥੨॥

viṇ rāsī vapārī▫ā ṯake kundā cẖār   Mūl na bujẖai āpṇā vasaṯ rahī gẖar bār   viṇ vakẖar ḏukẖ aglā kūṛmuṯẖī kūṛi▫ār ||2||

Like (vaapaareea) a merchant (vin-u) without (raasi) money (takey) looks in (chaar-i) in all four (kunddaa) directions, i.e. looks to others.

The merchant does not (bujhai = understand) know (aapna = own) his/her (mool-u) resources; (vast-u = substance) Naam (rahi) remains un-used (ghar baar-i = house) within, Naam is within; one does not conform to it but seeks solace elsewhere. The way a merchant feels (agla) great (dukh-u) distress (vin-u) without having (vakhar = merchandise), similarly (koorriaar-i = false) ignorant soul-wife is (mutthi = robbed) is misled (koorr-i) by false/wrong

ਲਾਹਾ ਅਹਿਨਿਸਿ ਨਉਤਨਾ ਪਰਖੇ ਰਤਨੁ ਵੀਚਾਰਿ ॥ ਵਸਤੁ ਲਹੈ ਘਰਿ ਆਪਣੈ ਚਲੈ ਕਾਰਜੁ ਸਾਰਿ ॥ ਵਣਜਾਰਿਆ ਸਿਉ ਵਣਜੁ ਕਰਿ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰਿ ॥੩॥

Lāhā ahinis na▫oṯanā parkẖe raṯan vīcẖār   vasaṯ lahai gẖar āpṇai cẖalai kāraj sār   vaṇjāri▫ā si▫o vaṇaj kar gurmukẖ barahm bīcẖār ||3||

One who finds and (parkhey = tests) contemplates (ratan-u) the Naam-jewel and (veechaar-i) reflects to understand, she earns (nautanaa = new body) ever fresh (laaha) profit, i.e. keeps improving the self with awareness of Naam.

She (lahai) finds (vast-u = substance) Naam in (aapnai) own (ghar-i = house) mind and (chalai) departs from the world (saar-i) having accomplished her (kaaraj-u) task, i.e. having lived by Naam.

She (kar-i) make (vanaj-u) business (siu) with traders to make profit, i.e. One conducts the self (beechaar-i) contemplate (brham-u = creator) Naam (gurmukh-i) with the guru’s guidance.

ਸੰਤਾਂ ਸੰਗਤਿ ਪਾਈਐ ਜੇ ਮੇਲੇ ਮੇਲਣਹਾਰੁ ॥ ਮਿਲਿਆ ਹੋਇ ਨ ਵਿਛੁੜੈ ਜਿਸੁ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰ ॥ ਸਚੈ ਆਸਣਿ ਸਚਿ ਰਹੈ ਸਚੈ ਪ੍ਰੇਮ ਪਿਆਰ ॥੪॥

Sanṯāʼn sangaṯ pā▫ī▫ai je mele melaṇhār   Mili▫ā ho▫e na vicẖẖuṛai jis anṯar joṯ apār   Sacẖai āsaṇ sacẖrahai sacẖai parem pi▫ār ||4||

(Sangat-i) company of (santaa’n = saints) seekers (paaeeai) is obtained (jey) if (meylanhaar = united) the Almighty (meyley) leads to the guru be who imparts awareness of Naam.

One (anatar-i) in whom (apaar-u) Infinite (jot-i) light is present, (miliaa hoey) finds and (na) is not (vichhurrai) separated, i.e. never forgets, God.

With (preym piaar) love (sachai) for the Eternal, s/he (rahai) stays/sits on (sachai) true/permanent (aasan-i) seat, i.e. merges with the Creator and not reborn. 4.

ਜਿਨੀ ਆਪੁ ਪਛਾਣਿਆ ਘਰ ਮਹਿ ਮਹਲੁ ਸੁਥਾਇ ॥ ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਸਚੋ ਪਲੈ ਪਾਇ ॥ ਤ੍ਰਿਭਵਣਿ ਸੋ ਪ੍ਰਭੁ ਜਾਣੀਐ ਸਾਚੋ ਸਾਚੈ ਨਾਇ ॥੫॥

Jinī āp pacẖẖāṇi▫ā gẖar mėh mahal suthā▫e   Sacẖe seṯī raṯi▫ā sacẖo palai pā▫e Ŧaribẖavaṇ so parabẖ jāṇī▫ai sācẖo sācẖai nā▫e ||5||

One who (pachhaaniaa) recognises/searches (aap-u) self, finds (suthaaey) the beautiful place, (mahal-u = palace) abode of the Almighty (mah-i) in (ghar-i = house) the mind.

Those (ratiaa) imbued (seyti) with love of (sachey) the Eternal (palai paaey = receive) find (Sacho) the Eternal.

(So = that) the One (prabh-u) Almighty is (jaaneeai) recognised (tribhavan-i) in three regions – space, in water and in/on land, i.e. everywhere, with awareness of (saacho) the eternal (naaey) Naam/virtues of (saachai) of the Eternal. 5.

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ਸਾ ਧਨ ਖਰੀ ਸੁਹਾਵਣੀ ਜਿਨਿ ਪਿਰੁ ਜਾਤਾ ਸੰਗਿ ॥ ਮਹਲੀ ਮਹਲਿ ਬੁਲਾਈਐ ਸੋ ਪਿਰੁ ਰਾਵੇ ਰੰਗਿ ॥ ਸਚਿ ਸੁਹਾਗਣਿ ਸਾ ਭਲੀ ਪਿਰਿ ਮੋਹੀ ਗੁਣ ਸੰਗਿ ॥੬॥

Sā ḏẖan kẖarī suhāvaṇī jin pir jāṯā sang.   Mahlī mahal bulā▫ī▫ai so pir rāve rang.   Sacẖ suhāgaṇ sā bẖalī pir mohī guṇ sang. ||6||

(Saa) that (dhan) soul-wife has (khari) really (suhvaani) beautiful (jin-i) who (jaata) perceives (pir-u) the Almighty-husband (sang-i) with her, i.e. she does not transgress

She is (bulaaeeai) is called (mahal-i) to mansion (mahali = by master of the palace) by the Almighty, and (so = that) the Almighty-husband (raavai) gives company (rang-i) with love, i.e. is ever lovingly present in her mind.

One who becomes (suhaagan-i) wife (sach-i) of the Almighty, (saa) that woman is (bhali = good) fortunate; she (mohi) is attracted (pir-i) to the Almighty-husband (sang-i = with) because of (gun) Divine virtues. 6.

ਭੂਲੀ ਭੂਲੀ ਥਲਿ ਚੜਾ ਥਲਿ ਚੜਿ ਡੂਗਰਿ ਜਾਉ ॥ ਬਨ ਮਹਿ ਭੂਲੀ ਜੇ ਫਿਰਾ ਬਿਨੁ ਗੁਰ ਬੂਝ ਨ ਪਾਉ ॥ ਨਾਵਹੁ ਭੂਲੀ ਜੇ ਫਿਰਾ ਫਿਰਿ ਫਿਰਿ ਆਵਉ ਜਾਉ ॥੭॥

Bẖūlī bẖūlī thal cẖaṛā thal cẖaṛ dūgar jā▫o   Ban mėh bẖūlī je firā bin gur būjẖ na pā▫o   Nāvhu bẖūlī je firā fir fir āva▫o jā▫o ||7||

I (bhooli bhooli) lose the way, (charaa/chalaa) wander (thal-i) on land, and (charr-i) wandering on land (charr-i jaau) climb (ddoogar-i) mountain; (jey) if I (bhooli) get lost (mah-i) in jungles, i.e. I perform rituals and austerities thinking that is the way to God, but (boojh) the understanding/awareness of the path cannot (paau) be obtained (bin-u) without the guru.

(Jey) If I (phiraa = go about) act (bhooli = forgotten) in ignorance (naavh-u) of Naam, I shall (aavau) come/be born and (jaau) go/die (phir-i phir-i) again and again. 7.

ਪੁਛਹੁ ਜਾਇ ਪਧਾਊਆ ਚਲੇ ਚਾਕਰ ਹੋਇ ॥ ਰਾਜਨੁ ਜਾਣਹਿ ਆਪਣਾ ਦਰਿ ਘਰਿ ਠਾਕ ਨ ਹੋਇ ॥ ਨਾਨਕ ਏਕੋ ਰਵਿ ਰਹਿਆ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੮॥੬॥

Pucẖẖahu jā▫e paḏẖā▫ū▫ā cẖale cẖākar ho▫e   Rājan jāṇėh āpṇā ḏar gẖar ṯẖāk na ho▫e   Nānak eko rav rahi▫ā ḏūjā avar na ko▫e ||8||6||

I (jaaey) go and (poochhah-u) ask (padhaaooaa = travellers) those walking on the path, they say they (chaley) walk (hoey = being) as (chaakar) servants, i.e. the way to get to God obedience to Divine commands.

One who (jaanah-i) accepts the Almighty (aapna = own) his/her (raajan-u = king) ultimate authority; there is no (tthaak) impediment to entering (dar-i ghar-i) abode of the Almighty, i.e. when others ideas are dispelled there is no problem in seeing the Almighty present within.

(Eyko) the Lone Almighty (rav-i rahiaa) is present everywhere, there is (na koey = not any) no other Master, i.e. one with faith in God looks nowhere else, says Guru Nanak. 8. 6.