SGGS pp 022-023, Srirag M: 1, 21-26.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਹਰਿ ਹਰਿ ਜਪਹੁ ਪਿਆਰਿਆ ਗੁਰਮਤਿ ਲੇ ਹਰਿ ਬੋਲਿ ॥ ਮਨੁ ਸਚ ਕਸਵਟੀ ਲਾਈਐ ਤੁਲੀਐ ਪੂਰੈ ਤੋਲਿ ॥ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਐ ਰਿਦ ਮਾਣਕ ਮੋਲਿ ਅਮੋਲਿ ॥੧॥

Sirīrāg mėhlā 1 Har har japahu pi▫āri▫ā gurmaṯ le har bol.   Man sacẖ kasvatī lā▫ī▫ai ṯulī▫ai pūrai ṯol.   Kīmaṯ kinai na pā▫ī▫ai riḏ māṇak mol amol. ||1||

 

Composition of the first Guru in Raga Siriraag O (piaaria) dear, (japahu) remember and practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of the Almighty; (ley) take (gurmat-i) the guru’s (mat-i) guru’s guidance to (bol-i = say) praise (har-i) the Almighty.

Then when (man) the mind (laaeeai) rubbed on (kasvatti) the touchstone of (sach = truthful living then one) (tuleeai) weighs to be of (poorai) full/the right (tol-i) weight, i.e. is recognized to have lived by Divine commands and approved in Divine court.

(kina na = not any) no one (paaeeai = put, keemat-i = price) knows the value of such (rid) mind like no one can (mol-i) put price of (amol-i) a priceless (maanak) jewel. 1.

 

ਭਾਈ ਰੇ ਹਰਿ ਹੀਰਾ ਗੁਰ ਮਾਹਿ ॥ ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re har hīrā gur māhi   Saṯsangaṯ saṯgur pā▫ī▫ai ahinis sabaḏ salāhi ||1|| rahā▫o

 

(Rey) o (bhaai = brother) dear, (har-i) the Divine (heera) jewel is (maah-i) in (gur) the guru.

The Almighty (paaeeai) is found (satsangat-i) in the holy company of (satgur-u) the true guru who teaches (slaah-i) to praise and emulate virtues of the Almighty (ahinis-i) day and night (sabad-i = with the words) as taught by the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਸਚੁ ਵਖਰੁ ਧਨੁ ਰਾਸਿ ਲੈ ਪਾਈਐ ਗੁਰ ਪਰਗਾਸਿ ॥ ਜਿਉ ਅਗਨਿ ਮਰੈ ਜਲਿ ਪਾਇਐ ਤਿਉ ਤ੍ਰਿਸਨਾ ਦਾਸਨਿ ਦਾਸਿ ॥ ਜਮ ਜੰਦਾਰੁ ਨ ਲਗਈ ਇਉ ਭਉਜਲੁ ਤਰੈ ਤਰਾਸਿ ॥੨॥

Sacẖ vakẖar ḏẖan rās lai pā▫ī▫ai gur pargās   Ji▫o agan marai jal pā▫i▫ai ṯi▫o ṯarisnā ḏāsan ḏās   Jam janḏār na lag▫ī i▫o bẖa▫ojal ṯarai ṯarās ||2||

 

(Lai) take (dhan-u raas-i) money and buy (vakhar-u) merchandise of (sach-u) truth, i.e. obtain awareness of Naam; it is (paaeeai) obtained (pargaas-i = enlightenment) with guidance of (gur) the guru.

(Jiau) like (agan-i) fire (marai = dies) is extinguished (paaiai) by pouring (jal-i) of water, (tiau) similarly the fire of (trisna) desires is quenched by becoming (daas-i) servant (daasan-i) of servants of the Almighty, i.e. humbly complying with Naam.

Then (jandaar-u) the merciless (jam) Divine justice – who sends erring souls away from God – does not (lagaee) touch; (iau) this is how s/he (tarai = swims) is saved from (bhaujal-u) the world-ocean, i.e. from rebirth in the world of, and (taraas-i) saves others, s/h and those who follow her are not reborn. 2.

 

ਗੁਰਮੁਖਿ ਕੂੜੁ ਨ ਭਾਵਈ ਸਚਿ ਰਤੇ ਸਚ ਭਾਇ ॥ ਸਾਕਤ ਸਚੁ ਨ ਭਾਵਈ ਕੂੜੈ ਕੂੜੀ ਪਾਂਇ ॥ ਸਚਿ ਰਤੇ ਗੁਰਿ ਮੇਲਿਐ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥੩॥

Gurmukẖ kūṛ na bẖāv▫ī sacẖ raṯe sacẖ bẖā▫e   Sākaṯ sacẖ na bẖāv▫ī kūrhai kūṛī pāʼn▫e   Sacẖ raṯe gur meli▫ai sacẖe sacẖ samā▫e ||3|

 

Those (gurmukh-i) who follows the guru are (ratey) imbued with (sach) true (bhaaey) love (sach-i) of the Eternal, and do not (bhaavee) like (koorr-u = falsehood) other ideas – are not attached to transitory pleasures/gains.

One the other hand love of (sach-u) God does not (bhaavaee) appeal to (saakat) those who turn away from God; (paa’ney) the root of (koorrai) of a false person is (koori) false, i.e. a materialist only thinks of material gains.

Those (ratey) imbued with love (sach-i) of the Eternal (meyliai) are led (gur-i) by the guru; they are (sachey) true seekers and (samaaey) remain absorbed (sach-i) in the Eternal. 3.

 

ਮਨ ਮਹਿ ਮਾਣਕੁ ਲਾਲੁ ਨਾਮੁ ਰਤਨੁ ਪਦਾਰਥੁ ਹੀਰੁ ॥ ਸਚੁ ਵਖਰੁ ਧਨੁ ਨਾਮੁ ਹੈ ਘਟਿ ਘਟਿ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਦਇਆ ਕਰੇ ਹਰਿ ਹੀਰੁ ॥੪॥੨੧॥

Man mėh māṇak lāl nām raṯan paḏārath hīr   Sacẖ vakẖar ḏẖan nām hai gẖat gẖat gahir gambẖīr   Nānak gurmukẖ pā▫ī▫ai ḏa▫i▫ā kare har hīr

||4||21||

 

Awareness of Naam (mah-i) in (man) the mind is like having (padaarath-u = substance) wealth of (maanak, laal-u, ratan-u, heer-u/heera) precious stones.

Awareness of Naam of (gahir gambheer-u) profound Almighty is (sach-u = true) lasting (vakhar-u) = and (dhan-u) wealth, present (ghatt-i ghatt-i) in every mind.

It is (paaeeai) found (gurmukh-i) by the guru’s guidance, when (heer-u) the profound (har-i) Almighty (karey) bestows (daiaa = compassion) grace – to lead to the guru, says Guru Nanak. 4. 21.

 

 

 

 

Note*: This Shabad refers to the practice of those who leave their homes and roam from place to place. They try to show they have broken all attachment with wealth and hence craving. Some people take ceremonial baths for purification or wear a Particular attire, even rubbing ash on their bodies, all in search of God. Guru Nanak says nothing but living by the guru’s teachings works.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਭਰਮੇ ਭਾਹਿ ਨ ਵਿਝਵੈ ਜੇ ਭਵੈ ਦਿਸੰਤਰ ਦੇਸੁ ॥ ਅੰਤਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵੇਸੁ ॥ ਹੋਰੁ ਕਿਤੈ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਤਿਗੁਰ ਕੇ ਉਪਦੇਸ ॥੧॥

Sirīrāg mėhlā 1Bẖarme bẖāhi na vijẖvai je bẖavai disanṯar ḏes   Anṯar mail na uṯrai ḏẖarig jīvaṇ ḏẖarig ves   Hor kiṯai bẖagaṯ na hova▫ī bin saṯgur ke upḏes ||1||

 

Composition of the first Guru in Raga Siriraag (Bhaah-i) the fire of craving/desires is not (vijhvai) quenched (bharmey) by wandering even if one (bhavai) wanders (deys-u) the whole country and (disantar) foreign lands.

(Jeevan-u) life and (veys-u) garb of an ascetic is (dhrig-u) disgraceful if (mail-u) the dirt/vice of craving (antar-i) within is not (utrai) removed.

True (bhagat-i) devotion is not (hovaee = happen) practiced (bin-u) without following (updeys) guidance (key) of (satibur) the true guru. 1.

 

 

Craving is not extinguished by wandering even if one wanders the whole world. The inner filth cannot be removed by baths nor by any attire; accursed are such practices. Devotional service is not possible without the guru’s teachings. 1.

 

ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਮਨਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Man re gurmukẖ agan nivār Gur kā kahi▫ā man vasai ha▫umai ṯarisnā mār ||1|| rahā▫o

 

(Rey) o (man = mind) human being, (nivaar-i) get rid of (agan-i = fire) cravings (gurmukh-i) by following the guru.

When (kahiaa = said, words) teachings of (gur) the guru (vasai = abides) is kept (man-i) in mind, (haumai) ego and (trisna) desires (maar-i) are killed. 1.

(Rahaau) dwell on this and reflect.

 

ਮਨੁ ਮਾਣਕੁ ਨਿਰਮੋਲੁ ਹੈ ਰਾਮ ਨਾਮਿ ਪਤਿ ਪਾਇ ॥ ਮਿਲਿ ਸਤਸੰਗਤਿ ਹਰਿ ਪਾਈਐ ਗੁਰਮੁਖਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥ ਆਪੁ ਗਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਸਲਲੈ ਸਲਲ ਸਮਾਇ ॥੨॥

Man māṇak nirmol hai rām nām paṯ pā▫e   Mil saṯsangaṯ har pā▫ī▫ai gurmukẖ har liv lā▫e   Āp ga▫i▫ā sukẖ pā▫i▫ā mil sallai salal samā▫e ||2||

 

(Man-u) the mind (hai) is (nitmol-u) a priceless (maanak-u) gem with (naam-i) Naam of (raam) of the Almighty it by which it (paaey) receives (pat-i) honour from the Almighty.

(Har-i) the Almighty (paaeeai) is found (mil-i = meeting) by joining (satsangat-i) holy congregation to learn to (laaey) fix (liv) focus on Naam of (har-i) the Almighty (gurmukh-i) with the guru’s guidance.

This (sukh-u) comfort of Almighty’s presence within is (paaiaa) attained when (aap-u = self) ego (gaiaa) leaves; one (samaaey) is then absorbed in the Divine like (salal) water mixes (salalai) in water. 2.

 

ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤਿਓ ਸੁ ਅਉਗੁਣਿ ਆਵੈ ਜਾਇ ॥ ਜਿਸੁ ਸਤਗੁਰੁ ਪੁਰਖੁ ਨ ਭੇਟਿਓ ਸੁ ਭਉਜਲਿ ਪਚੈ ਪਚਾਇ ॥ ਇਹੁ ਮਾਣਕੁ ਜੀਉ ਨਿਰਮੋਲੁ ਹੈ ਇਉ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੩॥

Jin har har nām na cẖeṯi▫o so a▫oguṇ āvai jā▫e   Jis saṯgur purakẖ na bẖeti▫o so bẖa▫ojal pacẖai pacẖā▫e   Ih māṇak jī▫o nirmol hai i▫o ka▫udī baḏlai jā▫e ||3||

 

Those (jin-i) who do not (cheytio) bring to mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, (su) that persons transgresses and (augan-i) because his/her faults (aavai = comes, jaaey = goes) remains in cycles of births and deaths.

One (jis-u) who does not (bheyttio) meet/follow example of (purakh-u) the person of (satgur-u) true guru (su) that person (pachai pachhey = burns) suffers the pain of births and deaths (bhaujal-i = in the world-ocean) in the world.

(Ih-u) this human (jeeo) mind is (nirmol-u) is priceless (maanak-u) gem – has the capability to unite with the Creator – but (jaaey = goes) is wasted (badlai) in exchange for (kauddi = small shell) a pittance, i.e. is wasted, (iau) like this – by forgetting Naam. 3.

 

Those who do not remember God cannot transcend evil and keep reincarnating. Without following the true guru such people keep struggling in the terrifying world ocean. This human life is invaluable but thus goes cheap like a sea shell (is then wasted). 3.

 

ਜਿੰਨਾ ਸਤਗੁਰੁ ਰਸਿ ਮਿਲੈ ਸੇ ਪੂਰੇ ਪੁਰਖ ਸੁਜਾਣ ॥ ਗੁਰ ਮਿਲਿ ਭਉਜਲੁ ਲੰਘੀਐ ਦਰਗਹ ਪਤਿ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਧੁਨਿ ਉਪਜੈ ਸਬਦੁ ਨੀਸਾਣੁ ॥੪॥੨੨॥

Jinna saṯgur ras milai se pūre purakẖ sujāṇ   Gur mil bẖa▫ojal langẖī▫ai ḏargėh paṯ parvāṇ   Nānak ṯe mukẖ ujle ḏẖun upjai sabaḏ nīsāṇ ||4||22||

 

Those (ji’nnaa) who (milai) get (ras-i = taste of) understanding of teachings of (satgur-u) the true guru, (sey) they become (poorey) perfect and (sujaan) well-informed (purakh) persons. 

It is (mil-i) by meeting/following (gur) the guru that one (langgheeai) gets across (bhaujal-u) the world and receives (pat-i) the honour of (parvaan=u) acceptance (dargah) in Divine court/by the Almighty.

(Tey) such (mukh) faces (ujley) shine, i.e. are glorified with (dhun-i) tunes (sabad-u) (upjai = played) i.e. celestial music playing as (neesaan-u) sign =============. 4. 22.

 

 

Those who relish the guru’s teachings are accomplished and wise. Those who follow the guru get across the terrifying world ocean (transcend vices) and receive honor before God, Their faces glow enjoying the celestial music and Divine Word. 4. 22.

 

 

 

 

 

Note: This Shabad compares personal conduct in life with the activities of roaming traders sent by the owner of merchandise. They are given merchandise and on return are required to give account of their transactions and on the profit each one has made. In the spiritual context capital is Naam, all humans the traders and their deeds the trades. Naam is both the virtues of the Creator and also the reminder why we are here. The natural corollary to this is obeying Divine commands which are understood with the help of the guru.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਵਣਜੁ ਕਰਹੁ ਵਣਜਾਰਿਹੋ ਵਖਰੁ ਲੇਹੁ ਸਮਾਲਿ ॥ ਤੈਸੀ ਵਸਤੁ ਵਿਸਾਹੀਐ ਜੈਸੀ ਨਿਬਹੈ ਨਾਲਿ ॥ ਅਗੈ ਸਾਹੁ ਸੁਜਾਣੁ ਹੈ ਲੈਸੀ ਵਸਤੁ ਸਮਾਲਿ ॥੧॥

Sirīrāg mėhlā 1 vaṇaj karahu vaṇjāriho vakẖar leho samāl   Ŧaisī vasaṯ visāhī▫ai jaisī nibhai nāl   Agai sāhu sujāṇ hai laisī vasaṯ samāl ||1||

 

O human beings, you have been sent by the master with funds, to (vanjaariho) be traders and (karahu) do (vanaj-u) trading; (leyh-u = take) choose (vakhar-u) the merchandise carefully, i.e. you were sent to the world to conduct yourselves by Naam; understand it carefully.

We should (taisi) such (vast-u = thing) merchandise should (visaaheeai) buy (jaisi) which (nibahai) lasts (naal-i) with you, i.e. you should build credit of having live by Naam, which is good in the long-term the soul here and in the hereafter.

(Saahu) the Master (agai) ahead – in the hereafter – (hai) is (sujaan-u) wise and take after examining (laisi samaal-i) Examine your account carefully. 1.

 

ਭਾਈ ਰੇ ਰਾਮੁ ਕਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਹਰਿ ਜਸੁ ਵਖਰੁ ਲੈ ਚਲਹੁ ਸਹੁ ਦੇਖੈ ਪਤੀਆਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re rām kahhu cẖiṯ lā▫e   Har jas vakẖar lai cẖalhu saho ḏekẖai paṯī▫ā▫e. ||1|| rahā▫o

 

(Rey) o brother, (laaey = with, chit-u = heart) lovingly (kahau = utter) remember/obey (raam-u) the Almighty.

Do (jas-u) praise of (har-i) the Almighty – emulate Divine virtues – and (lai = take chalh-u) take with you this (vakhar-u) merchandise; (sah-u) the Master (pateeaaey) shall be pleased (deykhai) to see this. 1.

(Rahaau) dwell on this and reflect.

Page 23

 

ਜਿਨਾ ਰਾਸਿ ਨ ਸਚੁ ਹੈ ਕਿਉ ਤਿਨਾ ਸੁਖੁ ਹੋਇ ॥ ਖੋਟੈ ਵਣਜਿ ਵਣੰਜਿਐ ਮਨੁ ਤਨੁ ਖੋਟਾ ਹੋਇ ॥ ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਦੂਖੁ ਘਣੋ ਨਿਤ ਰੋਇ ॥੨॥

Jinā rās na sacẖ hai ki▫o ṯinā sukẖ ho▫e   Kẖotai vaṇaj vaṇanji▫ai man ṯan kẖotā ho▫e   Fāhī fāthe mirag ji▫o ḏūkẖ gẖaṇo niṯ ro▫e||2||

 

Those (jinaa) who do not have (raas-u) the funds of (sach-u) truth, i.e. who do not lead life truthfully by Naam/Divine virtues and commands, (tinaa) they (kiau = how?) cannot have (sukh-u) peace here or in the hereafter.

(Van’anjiai) dealing in (khottai) counterfeit (vanj-i) merchandise, i.e. having deceit (hoey) are (khottai) insincere in (man-u = mind) thoughts and (tan-u = body) actions.

They are detained by (Jiau) like (mirage) the deer (phaathey) caught in (phaahi) the trap, they are inflicted (ghano) much (dookh-u) suffering by justice – worldly and Divine – and (nit) ever (roey = weep) repent. 2.

 

Those who do not carry genuine capital cannot be happy. By indulging in counterfeit deals both body and mind are sickened. The dealers are then nabbed like the deer by the hunter and they wail in pain. 2.

 

ਖੋਟੇ ਪੋਤੈ ਨਾ ਪਵਹਿ ਤਿਨ ਹਰਿ ਗੁਰ ਦਰਸੁ ਨ ਹੋਇ ॥ ਖੋਟੇ ਜਾਤਿ ਨ ਪਤਿ ਹੈ ਖੋਟਿ ਨ ਸੀਝਸਿ ਕੋਇ ॥ ਖੋਟੇ ਖੋਟੁ ਕਮਾਵਣਾ ਆਇ ਗਇਆ ਪਤਿ ਖੋਇ ॥੩॥

Kẖote poṯai nā pavėh ṯin har gur ḏaras na ho▫e   Kẖote jāṯ na paṯ hai kẖot na sījẖas ko▫e.   Kẖote kẖot kamāvaṇā ā▫e ga▫i▫ā paṯ kẖo▫e ||3||

 

Like (khottey) counterfeit currency is not (pavah-i = put) accept (potai) by the treasury, (tin) they do not (hoey) get to have (daras-u) sight/union with (gur) the great (har-i) Almighty Master.

(Khottey) insincere persons have no (jaat-i) class or (pat-i) honour, i.e. are looked down upon; (na koey = not any) no one (seejhaas-i) succeed (khott-i) with deceit, i.e. those who do not obey their human birth is Naam are not successful in finding God.

(Khottey) insincere persons (kamaavna) act in (khott-u) deceit, (khoey) lose (pat-i) honour, i.e. are turned away from God and (aaey = come, gaiaa = go) remain in cycles of births and deaths. 3.

 

ਨਾਨਕ ਮਨੁ ਸਮਝਾਈਐ ਗੁਰ ਕੈ ਸਬਦਿ ਸਾਲਾਹ ॥ ਰਾਮ ਨਾਮ ਰੰਗਿ ਰਤਿਆ ਭਾਰੁ ਨ ਭਰਮੁ ਤਿਨਾਹ ॥ ਹਰਿ ਜਪਿ ਲਾਹਾ ਅਗਲਾ ਨਿਰਭਉ ਹਰਿ ਮਨ ਮਾਹ ॥੪॥੨੩॥

Nānak man samjā▫ī▫ai gur kai sabaḏ sālāh   Rām nām rang raṯi▫ā bẖār na bẖaram ṯināh.   Har jap lāhā aglā nirbẖa▫o har man māh. ||4||23||

 

Says Guru Nanak: We should (samjhaaeeai) counsel (man-u) the mind (sabad-i = with the word) with teachings (kai) of (gur) the guru to (saalaah) praise virtues of the Almighty and emulate them.

Those (ratiaa) imbued (rang-i) with love of Naam of (raam) the Almighty, they have no (bharam-u) delusion to go astray and hence carry no (bhaar-u) load – of vices – and therefore get out of the world-ocean – cycles of births and deaths.

Keeping (nirbhau = fearless) the highest (har-i) Almighty Master (maah) in (man) mind and (jap-i) remembrance/obedience of (har-i) the Almighty brings (agla) great (laahaa = profit) benefit – one is at peace in life and accepted for union by the Creator on death. 4. 23.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥

Sirīrāg mėhlā 1 gẖar 2

 

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

 

ਧਨੁ ਜੋਬਨੁ ਅਰੁ ਫੁਲੜਾ ਨਾਠੀਅੜੇ ਦਿਨ ਚਾਰਿ ॥ ਪਬਣਿ ਕੇਰੇ ਪਤ ਜਿਉ ਢਲਿ ਢੁਲਿ ਜੁੰਮਣਹਾਰ ॥੧॥

Ḏẖan joban ar fulṛā nāṯẖī▫aṛe ḏin cẖār   Pabaṇ kere paṯ ji▫o dẖal dẖul jummaṇhā||1||

 

(Dhan-u) wealth, (joban-u) youth, i.e. physical beauty and strength and (phulrra) flowers are (naattheearey) guests for (din = days, chaar-i = four) for a limited period; they are (jiau) like (pat) leaves (keyrey) of (paban-i) water lily; they (ddhul-i ddhul-i) keep withering and (jumanhaar) perish. 1.

 

ਰੰਗੁ ਮਾਣਿ ਲੈ ਪਿਆਰਿਆ ਜਾ ਜੋਬਨੁ ਨਉ ਹੁਲਾ ॥ ਦਿਨ ਥੋੜੜੇ ਥਕੇ ਭਇਆ ਪੁਰਾਣਾ ਚੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Rang māṇ lai pi▫āri▫ā jā joban na▫o hulā   Ḏin thoṛ▫ṛe thake bẖa▫i▫ā purāṇā cẖolā ||1|| rahā▫o

 

O (piaariaa) dear, (maan-i lai) make (rang-u) merry (ja) when you have (hula) the state of (nau) fresh (joban-u) youth, i.e. make use of this human birth to live by Naam to unite with the Almighty.

You have (thorrarrey) a few (din) days, i.e. a limited span of life before (chola = garment) the body/life (bhaiaa) gets (puraana) old and life (thaki) gets tired, i.e. it is hard to fully perform one’s role in life in old age. 1. ==============

(Rahaau) dwell on this and reflect.

 

ਸਜਣ ਮੇਰੇ ਰੰਗੁਲੇ ਜਾਇ ਸੁਤੇ ਜੀਰਾਣਿ ॥ ਹੰ ਭੀ ਵੰਞਾ ਡੁਮਣੀ ਰੋਵਾ ਝੀਣੀ ਬਾਣਿ ॥੨॥

Sajaṇ mere rangule jā▫e suṯe jīrāṇ   Haʼn bẖī vañā dumṇī rovā jẖīṇī bāṇ ||2||

 

(Meyrey) my (ranguley) merry-making (sajan = friends) dear ones (jaaey) have gone and (sutey) slept (jeeraan-i) in the graveyard; (ha’n) I (ddumni) am sad feel like (va’njna) going there and sit there (rova) wail (jheeni) in feels (baan-i) voice, i.e. when I see people falling prey to temptations as merry-making I also want to join. 2.

 

ਕੀ ਨ ਸੁਣੇਹੀ ਗੋਰੀਏ ਆਪਣ ਕੰਨੀ ਸੋਇ ॥ ਲਗੀ ਆਵਹਿ ਸਾਹੁਰੈ ਨਿਤ ਨ ਪੇਈਆ ਹੋਇ ॥੩॥

Kī na suṇehī gorī▫e āpaṇ kannī so▫e   Lagī āvahi sāhurai niṯ na pe▫ī▫ā ho▫e ||3||

 

O (Gorrey) young woman, (ki) have you not (suneyhi) heard (soey = that) the fact (aapan = own) with your (kanni) ears.

Everyone woman-soul (aavah-i) comes/is born (lagi = attached) destined to go (saahurai = in-laws’ house; no one) (hoey) stays (peyeeaa) in parents’ house (jit) forever, i.e. everyone who is born is to die and be accountable for deeds in life. 3.

 

ਨਾਨਕ ਸੁਤੀ ਪੇਈਐ ਜਾਣੁ ਵਿਰਤੀ ਸੰਨਿ ॥ ਗੁਣਾ ਗਵਾਈ ਗੰਠੜੀ ਅਵਗਣ ਚਲੀ ਬੰਨਿ ॥੪॥੨੪॥

Nānak suṯī pe▫ī▫ai jāṇ virṯī sann  Guṇā gavā▫ī ganṯẖ▫ṛī avgaṇ cẖalī bann. ||4||24||

 

A woman-soul who (suti) sleeps (peyeeai) in parental house – not caring for the future, (jaan-u = know) be sure that s/he is unaware of (sa’nn-i) house being broken into (virati) in broad daylight, i.e. she had been told but remains carless, says Guru Nanak.

S/he (gavaaee) loses (gantthrri) the bundle/set of (gunaa) virtues – given by the Creator, and carries with her a bundle – whole lot of (avgan) faults to the hereafter – and denied union with the Creator. 4. 24.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥

Sirīrāg mėhlā 1 gẖar ḏūjā 2

 

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

 

Note: This Shabad says that everything happens at the bidding of the Divine. God is at once the cause, the doer and effect of whatever happens. A number of examples are given to show this.

 

ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥ ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥

Āpe rasī▫ā āp ras āpe ravaṇhār   Āpe hovai cẖolṛā āpe sej bẖaṯār. ||1||

 

The Almighty (aapey = self) IT-self is (raseeaa) full of love, IT-self (ras-u) the love as well as (raavanhaar-u) consummator of love; (hovai) is IT-self (cholrra = pretty garment of the mind) the female body, (seyj) the bed as well as (bhataar-u) the husband. 1.

Message: In the spiritual experience the seeker gets so immersed in the Almighty as to lose self-consciousness.

 

ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

Rang raṯā merā sāhib rav rahi▫ā bẖarpūr||1|| rahā▫o

 

(Sahib-u) the Master (meyra) of all is (rataa) imbued (rang-i) with love and is (rav-i rahiaa) is pervading in (bharpoori-i) the whole creation. 1.

(Rahaau) dwell on this and reflect.

 

ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥ ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥੨॥

Āpe mācẖẖī macẖẖulī āpe pāṇī jāl   Āpe jāl maṇkaṛā āpe anḏar lāl ||2||

 

The Almighty is (aapey) IT-self (maachhi) the fisherman, (machhuli) the fish, (paani) the water and (jaal-u) the fisherman’s net; is IT-self (manakarra = bead) metal beads of (jaal) the net to lower the net in water, and IT-self (laal-u) the bait (andar-i) in the net. 2.

Message: The Almighty IT-self creates ===============

 

ਆਪੇ ਬਹੁ ਬਿਧਿ ਰੰਗੁਲਾ ਸਖੀਏ ਮੇਰਾ ਲਾਲੁ ॥ ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਦੇਖੁ ਹਮਾਰਾ ਹਾਲੁ ॥੩॥

Āpe baho biḏẖ rangulā sakẖī▫e merā lāl   Niṯ ravai sohāgaṇī ḏekẖ hamārā hāl ||3||

 

(Laal-u) the Beloved Master (meyra = my) of all is (aapey) IT-self (ra’ngulaa) playful in (bahu) many (bidh-i) ways; IT (ravai) enjoys (suhaagni) fortunate wives; (deykh-u) see (hamaara) my (haal-u) condition – with whom the husband never makes love. 3.

Message: All those who sincerely love/serve/obey the Almighty – and there are many ways of doing that – enjoy the spiritual experience; those who go their own way remain repent.

 

 

ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਬੇਨਤੀ ਤੂ ਸਰਵਰੁ ਤੂ ਹੰਸੁ ॥ ਕਉਲੁ ਤੂ ਹੈ ਕਵੀਆ ਤੂ ਹੈ ਆਪੇ ਵੇਖਿ ਵਿਗਸੁ ॥੪॥੨੫॥

Paraṇvai Nānak benṯī ṯū sarvar ṯū hans   Ka▫ul ṯū hai kavī▫ā ṯū hai āpe vekẖ vigas

||4||25||

 

Guru Nanak (pranvai) submits this (beynti) supplication: O Almighty (too) you are (sarvar-u) the pool which has pearls in on which the Hans feed; you are also the Hans, i.e. you are (pool) the source of awareness of Naam, the pearls and Yourself (Hans) the devotees

In the pool there is (kaul-u) the lotus flower which blossoms with sunlight and (kaveeaa) the lily which blossoms in moonlight; (too) You (aapey) Yourself (vigas-u) are happy (veykh-i) to see. 4. 25.

Message: The Almighty imparts Naam to the souls; those who comply with it are at peace day and night.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥

Sirīrāg mėhlā 1 gẖar 3

Composition of the first Guru in Raga Siriraag (ghar-u 3) to be sung to third clef (beat).

 

This Shabad and the next, like many others, impart the message “you will reap what you sow”, using sowing seeds in the soil and cultivating the crop as a metaphor for human deeds and consequences thereof.

 

ਇਹੁ ਤਨੁ ਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥ ਮਨੁ ਕਿਰਸਾਣੁ ਹਰਿ ਰਿਦੈ ਜੰਮਾਇ ਲੈ ਇਉ ਪਾਵਸਿ ਪਦੁ ਨਿਰਬਾਣੀ ॥੧॥

Ih ṯan ḏẖarṯī bīj karmā karo salil āpā▫o sāringpāṇī   Man kirsāṇ har riḏai jammā▫e lai i▫o pāvas paḏnirbāṇī ||1||

 

(Karo = make) think of (ih-u) this (tan-u) human body (dharti) the soil and (karma) deeds (beej-u) the seed and (aapaau) irrigate it with (salil) the water/Naam given by (saari’gpaani = provider of water to the Saarang/water bird) the Almighty.

Treat (man-u) the mind as (kirsaan-u) the farmer and have (har-i) the Almighty (jamaaey lai = sprouts) shall manifest (ridai = in heart) with devotion/faith; (iau) this is how one (paavas-i) attains (pad-u = status) the state (nirbaani) free of temptations in life and from rebirth after death. 1.

 

Composition of the first Guru in Raga Siriraag (ghar-u 3) to be sung to the third clef (beat).

The human body is like an agricultural field, our deeds the seeds and remembrance of God, irrigation. The way the farm worker grows crops on the land God’s virtues grow in the mind and you will obtain salvation (meet God).

 

ਕਾਹੇ ਗਰਬਸਿ ਮੂੜੇ ਮਾਇਆ ॥ ਪਿਤ ਸੁਤੋ ਸਗਲ ਕਾਲਤ੍ਰ ਮਾਤਾ ਤੇਰੇ ਹੋਹਿ ਨ ਅੰਤਿ ਸਖਾਇਆ ॥ ਰਹਾਉ ॥

Kāhe garbas mūṛe mā▫i▫ā   Piṯ suṯo sagal kālṯar māṯā ṯere hohi na anṯ sakẖā▫i▫ā. Rahā▫o

 

O (moorrey = silly) unmindful human being – (kaahey) why have you forgotten the Creator and (garbas-i) are proud of (maaiaa) wealth; it and (sagal) all the relatives like (pit father) (suto = sons) children, (kaalatr) spouses and (maata) mother are left behind and (ho-i) are not (sakhaaiaa) companions/helpful in the hereafter (ant-i) at the end, when account of deeds is taken and consequences imposed.

(Rahaau) dwell on this and reflect.

 

ਬਿਖੈ ਬਿਕਾਰ ਦੁਸਟ ਕਿਰਖਾ ਕਰੇ ਇਨ ਤਜਿ ਆਤਮੈ ਹੋਇ ਧਿਆਈ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹੋਹਿ ਜਬ ਰਾਖੇ ਕਮਲੁ ਬਿਗਸੈ ਮਧੁ ਆਸ੍ਰਮਾਈ ॥੨॥

Bikẖai bikār ḏusat kirkẖā kare in ṯaj āṯmai ho▫e ḏẖi▫ā▫ī   Jap ṯap sanjam hohi jab rākẖe kamal bigsai maḏẖ āsarmā▫ī ||2||

 

One should (kirkha = pulling, karey = do) remove (bikhai bikaar) vices from mind, and (taj-i) dispelling these (hoey) be free (aatmai) within and (dhiaaee) pay attention to Naam.

(Jap-u) recitation, (tap-u) austerity and (sanjam-u) control of senses (hoh-i = happen) are practiced (jab) when one (raakhey) keeps the mind focused on Naam; the mind (kamal-u) lotus (bigsai) blossoms feels happy and (madh-u) Honey (aasrmaaee) trickles, i.e. one has the sweet experience of the Divine within. 2.

 

ਬੀਸ ਸਪਤਾਹਰੋ ਬਾਸਰੋ ਸੰਗ੍ਰਹੈ ਤੀਨਿ ਖੋੜਾ ਨਿਤ ਕਾਲੁ ਸਾਰੈ ॥ ਦਸ ਅਠਾਰ ਮੈ ਅਪਰੰਪਰੋ ਚੀਨੈ ਕਹੈ ਨਾਨਕੁ ਇਵ ਏਕੁ ਤਾਰੈ ॥ ੩॥੨੬॥

Bīs sapṯāhro bāsro sangrahai ṯīn kẖoṛā niṯ kāl sārai.   Ḏas aṯẖār mai aprampro cẖīnai kahai Nānak iv ekṯārai. ||3||26||

 

One (sa’ngrahai) accumulates (baasro = smell) influence of (bees = twenty, saptaahro = seven) twenty seven Smritis and (saarai) passes (kaal-u) time/age (nit) ever in (teen-i) the three (khorraa) ailments of (Aadh-i = mental, Biaadh = physical, upaadh-i = substitution/delusion.)

One who (cheenai) recognises (apra’mpro) the Infinite (mai) in (das = ten) the four Vedas, six Shastra and (atthar/atthaarah) eighteen Puranas; (iv) this is how (eyk-u) the One Almighty (taarai = ferries) saves the seeker, (kahai) says Guru Nanak. 3. 26.