Posts Tagged ‘SGGS p 26’

SGGS pp 26-28, Srirag M: 3, 1-4

SGGS pp 026-028, Siriraag M: 3, 1-4

 

 

 ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Siree Raag, Third Mehl, First House.  Ik▫oaʼnkār saṯgur parsāḏ

 

 Composition of the third Guru in Raga Siriraag to be sung to (mahla 3) the first clef (beat). Invoking the one all-pervasive Creator who may be known by the true guru’s grace/guidance

 

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

 

ਹਉ ਸਤਿਗੁਰੁ ਸੇਵੀ ਆਪਣਾ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਭਾਇ ॥ ਸਤਿਗੁਰੁ ਮਨ ਕਾਮਨਾ ਤੀਰਥੁ ਹੈ ਜਿਸ ਨੋ ਦੇਇ ਬੁਝਾਇ ॥

Ha▫o saṯgur sevī āpṇā ik man ik cẖiṯ bẖā▫e   Saṯgur man kāmnā ṯirath hai jis no ḏe▫e bujẖā▫e

 

ਮਨ ਚਿੰਦਿਆ ਵਰੁ ਪਾਵਣਾ ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਇ ॥ ਨਾਉ ਧਿਆਈਐ ਨਾਉ ਮੰਗੀਐ ਨਾਮੇ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Man cẖinḏi▫ā var pāvṇā jo icẖẖai so fal pā▫e   Nā▫o ḏẖi▫ā▫ī▫ai nā▫o mangī▫ai nāme sahj samā▫e ||1||

 

(Hau) I (seyvi = serve) obey (aapna = own) my (satigur-u) true guru with (ik = one) single minded attention and (ik) one (bhaaey) love in (chit-i) in the heart, i.e. sincere longing for the Almighty.

People go (teerath-u) a place of pilgrimage for fulfilment of (kaamna) wishes, but for one (no) to (jis) whom the Almighty gives the understanding, obtaining awareness of Naam from (satigur-u) the true guru is the pilgrimage to fulfilment longing to find the Almighty within.

One (sahj-i) effortlessly remains (samaaey) absorbed in compliance (naamey) of the Almighty, by (mangeeai) asking/obtaining for awareness of, and (dhiaaeeai) by paying attention to (Naau) Naam/Divine commands. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਰਸੁ ਚਾਖੁ ਤਿਖ ਜਾਇ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਚਾਖਿਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har ras cẖākẖ ṯikẖ jā▫e   Jinī gurmukẖ cẖākẖi▫ā sėhje rahe samā▫e ||1|| rahā▫o

 

(Meyrey) my mind, (chaakh-u = taste) drink (har-i) the Divine (ras-u) elixir, i.e. comply with Naam and your (tikh = thirst) longing for the Almighty shall (jaaey = go) be fulfilled.

Those (jinni) who (chaakhiaa) taste/experience living by (har-i = divine,) (ras-u = elixir) Naam/Divine commands, (rahey) remain (sahjey) intuitively (samaaey) absorbed in the Almighty. 1.

(Rahaau) dwell on this and reflect

 

ਜਿਨੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਿਨੀ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਅੰਤਰਿ ਹਰਿ ਰਸੁ ਰਵਿ ਰਹਿਆ ਚੂਕਾ ਮਨਿ ਅਭਿਮਾਨੁ ॥

Jinī saṯgur sevi▫ā ṯinī pā▫i▫ā nām niḏẖān   Anṯar har ras rav rahi▫ā cẖūkā man abẖimān

 

Those who (seyviaa) have served/obeyed (satigur-u) the true guru (tini) they (paiaa) obtain (nidhaan-u = treasure) the wealth of awareness of Naam.

With this (abhimaan-u) pride (man-i) of the mind (chooka) ends and (har-i ras-u = Divine elixir) Naam (rahiaa) remains (rav-i) present (antar-i) within, i.e. one remembers and lives by Naam.

 

ਹਿਰਦੈ ਕਮਲੁ ਪ੍ਰਗਾਸਿਆ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨੁ ॥ ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਰਵਿ ਰਹਿਆ ਪਾਇਆ ਦਰਗਹਿ ਮਾਨੁ ॥੨॥

Hirḏai kamal pargāsi▫ā lāgā sahj ḏẖi▫ān   Man nirmal har rav rahi▫ā pā▫i▫ā ḏargahi mān ||2||

 

The mind is like the lotus flower; it withers in absence of Naam-water, but when Naam is remembered, (kamal) the lotus/mind (pragaasiaa) blossoms, i.e. is enlivened/enthused and (dhiaan-u) focus on God (sahj-i) in a state of poise (laaga) attained.

With other ideas dispelled, (man-u) the mind (nirmal-u) is purified of other ideas, (rahiaa) remains in remembrance of Naam – avoiding vices – and (maan-u) honour/acceptance for union with the Almighty (paaiaa) received (dargah) in Divine court, i.e. from God. 2.

 

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤੇ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥ ਹਉਮੈ ਮਮਤਾ ਮਾਰਿ ਕੈ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥

Saṯgur sevan āpṇā ṯe virle sansār   Ha▫umai mamṯā mār kai har rākẖi▫ā ur ḏẖār

 

Those who (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru, (tay) they are (virley) rare (sansaar-i) in the world – with distractions around.

They (maar-i kai = kill) give up (mamta) worldly attachments – which are transitory in nature -, and shun (haumai = ego) acting by self-will and (rakhiaa) keep (har-i) the Almighty (ur dhaar-i) enshrined in mind.

 

ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿਨਾ ਨਾਮੇ ਲਗਾ ਪਿਆਰੁ ॥ ਸੇਈ ਸੁਖੀਏ ਚਹੁ ਜੁਗੀ ਜਿਨਾ ਨਾਮੁ ਅਖੁਟੁ ਅਪਾਰੁ ॥੩॥

Ha▫o ṯin kai balihārṇai jinā nāme lagā pi▫ār   Se▫ī sukẖī▫e cẖahu jugī jinā nām akẖut apār ||3||

 

(Hau) I (baliharnai = am sacrifice) adore (tinkai) those (jinaa) who (lagaa) develop (piaar-u = love) sincere obedience (naamey) with the Almighty. (apaar-u) the Infinite, are (sukhi) at peace/comfort in (chahu = all four, jugi = ages) throughout life and in the hereafter. 3.

 

ਗੁਰ ਮਿਲਿਐ ਨਾਮੁ ਪਾਈਐ ਚੂਕੈ ਮੋਹ ਪਿਆਸ ॥ ਹਰਿ ਸੇਤੀ ਮਨੁ ਰਵਿ ਰਹਿਆ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸੁ ॥

Gur mili▫ai nām pā▫ī▫ai cẖūkai moh pi▫ās   Har seṯī man rav rahi▫ā gẖar hī māhi uḏās

 

Awareness of Naam (paaeeai) is obtained (miliai) on finding/following (gur) the guru for, then (moh) attachment to and (piaas = thirst) craving for transitory gains/pleasures (chookai) ends.

One (rahiaa) remains (rav-i) in remembrance (seyti) of (har-i) the Almighty being (udaas-u) unattached to the worldly attractions while being (maah-i) in (ghar-i) the home (hi) itself – not by leaving family and retiring to jungles.

 

ਜਿਨਾ ਹਰਿ ਕਾ ਸਾਦੁ ਆਇਆ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥੪॥੧॥੩੪॥

Jinā har kā sāḏ ā▫i▫ā ha▫o ṯin balihārai jās   Nānak naḏrī pā▫ī▫ai sacẖ nām guṇṯās ||4||1||34||

 

(Hau) I (balihaarai jaas-u = am sacrifice) adore (tin) those who (aaiaa = come) enjoy (saad-u = taste) presence of the Almighty within.

Awareness of (sach-u) the eternal/inevitable Naam/Divine commands of (guntaas-u) the Almighty treasure of virtues (paaeeai) is obtained (nadri) with grace of the Almighty – leads to the guru, says third Nanak. 4. 1. 34.

 

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Note: The Shabad below cautions against adopting pious-looking garbs to cheat people. One needs to be a sincere seeker to find the Almighty. For this one should remain unattached while leading a house- holder’s life and comply with Naam/Divine commands.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਬਹੁ ਭੇਖ ਕਰਿ ਭਰਮਾਈਐ ਮਨਿ ਹਿਰਦੈ ਕਪਟੁ ਕਮਾਇ ॥ ਹਰਿ ਕਾ ਮਹਲੁ ਨ ਪਾਵਈ ਮਰਿ ਵਿਸਟਾ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Sirīrāg mėhlā 3 Baho bẖekẖ kar bẖarmā▫ī▫ai man hirḏai kapat kamā▫e   Har kā mahal na pāv▫ī mar vistā māhi samā▫e ||1||

 

Composition of the third Guru in Raga Siriraag (Bharmaaeeai) going about (kar-i) wearing (bah-u = many) various pious looking (bheykh) garbs, but (kamaaey) having (kapatt-u) deceit in (man-i) in mind and (hirdai) heart, one does not (paavaee) find (mahal-u = palace) abode (ka) of (har-i) the Almighty, but (mar-i = dying) succumbing to temptations for money/pleasures, and (samaaey) remains (maah-i) in (vistta = excrement) dirt of vices in birth after birth. 1.

 

ਮਨ ਰੇ ਗ੍ਰਿਹ ਹੀ ਮਾਹਿ ਉਦਾਸੁ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਸੋ ਕਰੇ ਗੁਰਮੁਖਿ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥ ਰਹਾਉ ॥

Man re garih hī māhi uḏās   Sacẖ sanjam karṇī so kare gurmukẖ ho▫e pargās||1|| rahā▫o

 

(Rey) o (man = mind) human being, remain (udaas-i) unattached being (grih) the family (hi) itself, i.e. there is no need to wear garbs or go to jungles.

One who (hoey) is (pargaas-i) enlightened (gurmukh-i) by the guru’s guidance, (so) that persons (karey = does) practices (sach-u) truthful living (sanjam-u = control of senses) discipline. 1.

(Rahaau) dwell on this and reflect

 

ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਜੀਤਿਆ ਗਤਿ ਮੁਕਤਿ ਘਰੈ ਮਹਿ ਪਾਇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਈਐ ਸਤਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Gur kai sabaḏ man jīṯi▫ā gaṯ mukaṯ gẖarai mėh pā▫e   Har kā nām ḏẖi▫ā▫ī▫ai saṯsangaṯ mel milā▫e ||2||

 

(Man-u) the mind is (jeetiaa) conquered, i.e. it does not act in ego/self-will – obeys Naam/Divine commands, does not transgress and (paaey) attains (gat-i, mukat-i) freedom from temptations while being (mah-i) in (gharai = home) the family.

One should (milaaey) join (satsangat-i) the holy congregation – where awareness of Naam is obtained – and (meyl-i) together (dhiaaeeai) remember Naam/commands (ka) of (har-i) the Almighty. 2.

 

ਜੇ ਲਖ ਇਸਤਰੀਆ ਭੋਗ ਕਰਹਿ ਨਵ ਖੰਡ ਰਾਜੁ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਗੁਰ ਸੁਖੁ ਨ ਪਾਵਈ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥੩॥

Je lakẖ isṯarī▫ā bẖog karahi nav kẖand rāj kamāhi   Bin saṯgur sukẖ na pāv▫ī fir fir jonī pāhi ||3||

 

Even (jey) if one has a lakh (istreeaa) women to (bhog karah-i) indulge with or (kamaah-i) exercises (raaj-u) rule over (nav = nine, khandd = regions) the whole world – and draws satisfaction.

S/he does not (paavaee) attain (sukh-u) permanent comfort/peace (bin-u) without following (satgur) the true guru – to live by Naam and find God within in life and unite with the Creator on death -, but (paah-i) is put (joni) in the womb/is reborn (phir-i phir-i) again and again. 3.

 

ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਜਿਨੀ ਪਹਿਰਿਆ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥ ਤਿਨਾ ਪਿਛੈ ਰਿਧਿ ਸਿਧਿ ਫਿਰੈ ਓਨਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥੪॥

Har hār kanṯẖ jinī pahiri▫ā gur cẖarṇī cẖiṯ lā▫e   Ŧinā picẖẖai riḏẖ siḏẖ firai onā ṯil na ṯamā▫e ||4||

 

A woman wears adornments to be attractive; Those (jinni) who (pahriaa) wear (haar-u) the necklace/adornment (kantth-i) round the neck of (har-i= dispels = vices) the purifying and (har-i = makes green) rejuvenating Naam of the Almighty, (laaey) attaching (chit-u) the mind to (charni) feet, i.e. by following directions, of (gur) the guru.

They do not have not (til-u = sesame seed) a bit of (tamaaey) greed/desires, (radh-i saidh-i) miraculous powers (phirai = wanders) follow (pichhai) behind (tinaa) them, i.e. they need not desire anything – they find God effortlessly. 4.

 

 

ਜੋ ਪ੍ਰਭ ਭਾਵੈ ਸੋ ਥੀਐ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥ ਜਨੁ ਨਾਨਕੁ ਜੀਵੈ ਨਾਮੁ ਲੈ ਹਰਿ ਦੇਵਹੁ ਸਹਜਿ ਸੁਭਾਇ ॥੫॥੨॥੩੫॥

Jo parabẖ bẖāvai so thī▫ai avar na karṇā jā▫e   Jan Nānak jīvai nām lai har ḏevhu sahj subẖā▫e ||5||2||35||

 

They have firm faith that (jo) what (prabh) the Almighty (bhaavai) approves (so) that (theeai) happens, (avar-u) anyone else (na jaaey) cannot do anything.

O (har-i) Almighty, please (deyvh-u) impart this (sahj-i subhaaey) nature, that (jan-u) humble Guru Nanak – the seekers (jeevai) lives (lai = taking) in obedience of Naam/Divine commands. 5. 2. 35.

 

 

Page 27

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਜਿਸ ਹੀ ਕੀ ਸਿਰਕਾਰ ਹੈ ਤਿਸ ਹੀ ਕਾ ਸਭੁ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥

Sirīrāg mėhlā 3 gẖar 1. Jis hī kī sirkār hai ṯis hī kā sabẖ ko▫e   Gurmukẖ kār kamāvṇī sacẖ gẖat pargat ho▫e

 

Composition of the third Guru in Rag Sirirag to be sung to the first beat. The Almighty (ki = of, jis = who) whose (sirkaar) domain (hi) alone the creation (hai) is; (sabh-u koey) everyone is subject to (tis) IT’s commands of (hi) alone.

When one, (gurmukh-i) the guru’s guidance (kamaavni) carries (kaar) task given by the Almighty, i.e. leads life by Divine commands, then (sach-u) The Eternal Almighty (pargatt-u hoey) manifests (ghatt-i = in body) within, i.e. one experiences peace like a law-abiding citizen does.

 

ਅੰਤਰਿ ਜਿਸ ਕੈ ਸਚੁ ਵਸੈ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਸਚਿ ਮਿਲੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਇ ॥੧॥

Anṯar jis kai sacẖ vasai sacẖe sacẖī so▫e   Sacẖ mile se na vicẖẖuṛėh ṯin nij gẖar vāsā ho▫e ||1||

 

One (antar-i) within (kai = of, jis = who) whom (sach-u) the Eternal (vasai = abides) remembered, (soey) reputation of that (sachey) truthfully living person (sachi = true) good.

Those who (miley = meet) find the Almighty (sach-i) through truthful conduct, (sey) they (hoey) get (vaasaa) abode in (nij) own (ghar-i) home, i.e. merge in the Almighty and are not (vichhurrey) separated, i.e. are not reborn.

 

 

ਮੇਰੇ ਰਾਮ ਮੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਤਗੁਰੁ ਸਚੁ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere rām mai har bin avar na ko▫e   Saṯgur sacẖ parabẖ nirmalā sabaḏ milāvā ho▫e ||1|| rahā▫o

 

O (raam) all-pervasive Master (meyrey = my) of all, I have (na koey = not any) no (avar-u) other support (bin-u) except (har-i = almighty) Divine commands to guide in life.

(Sach-u) the Eternal (prabh-u) Almighty (satgur-u) true guru is (nirmalaa) pristine and (milaava) union with It (hoey) happens (sabad-i = by word) with obedience to Divine commands. 1.

(Rahaau) dwell on this and reflect. 

  

ਸਬਦਿ ਮਿਲੈ ਸੋ ਮਿਲਿ ਰਹੈ ਜਿਸ ਨਉ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਦੂਜੈ ਭਾਇ ਕੋ ਨਾ ਮਿਲੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥

Sabaḏ milai so mil rahai jis na▫o āpe la▫e milā▫e   Ḏūjai bẖā▫e ko nā milai fir fir āvai jā▫e

 

One who (milai = meets) experiences the Almighty (sabad-i) through obedience to Sabad-i/Divine commands, (mil rahai = remains with) keeps experiencing; such a person is one (jis nau) whom the Almighty (aapey = self) IT-self (laey milaaey = unites) keeps in remembrance/obedience of Sabad/Divine commands.

(Na ko = not any) no one (milai) experiences the Almighty within by (doojai) other (bhaaey) ideas – commits vices and (aavai = comes, jaaey = goes) keeps taking births and dying (phir-i phir-i) again and again.

 

ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਏਕੋ ਰਹਿਆ ਸਮਾਇ ॥ ਜਿਸ ਨਉ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਸੋ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਇ ॥੨॥

Sabẖ mėh ik varaṯḏā eko rahi▫ā samā▫e   Jis na▫o āp ḏa▫i▫āl ho▫e so gurmukẖ nām samā▫e ||2||

 

(Ik-u) the One Almighty (varatadaa) works (mah-i) in (sab) all; (eyko) the One alone (rahiaa samaaey) is present in all. One (nau) to whom (aap-i = self) the Almighty is (daiaal-u) kind – to lead to the guru – (so) that person (samaaey) remains absorbed/in obedience (naam-i) to Naam/Divine commands, (gurmukh-i) with the guru’s guidance. 2.

 

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਵਾਦ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਮਤਿ ਬੁਧਿ ਭਵੀ ਨ ਬੁਝਈ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ ॥

Paṛ paṛ pandiṯ joṯkī vāḏ karahi bīcẖār   Maṯ buḏẖ bẖavī na bujẖ▫ī anṯar lobẖ vikār

 

(Pandit) scholars and (jotki/jyootshi) astrologers (parr-i parr-i) keep reading scriptures and (karah-i = do, beechaar-u = reflection) think of (vaad) arguments in discussions.

Their (mat-i) thoughts and (budh-i) intellect (bhavi = wander) go astray because of (vikaar-u) the vice of ego and (lobh) greed/extorting money (anta-i = inside) in mind.

 

ਲਖ ਚਉਰਾਸੀਹ ਭਰਮਦੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਹੋਇ ਖੁਆਰੁ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੩॥

Lakẖ cẖa▫orāsīh bẖaramḏe bẖaram bẖaram ho▫e kẖu▫ār   Pūrab likẖi▫ā kamāvaṇā ko▫e na metaṇhār ||3||

 

They (bhrmadey = wander) go through birth in (churaaseeh) eighty four lakh life forms; they (hoey) are (khuaar-u) humiliated by not being accepted for union with the Creator and (bhram-i bhram-i) keep wandering/remain in cycles of births and deaths.

They (kamaavna) act according to influence of (likhiaa) what is written on their souls (poorabb-i) based on past deeds/experiences; (kaoey na) none (meyttanhaar-u) can erase that writing him/herself. 3.

 

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ ਸਬਦਿ ਮਿਲਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਸੇਵਾ ਪਵੈ ਸਭ ਥਾਇ ॥

Saṯgur kī sevā gākẖ▫ṛī sir ḏījai āp gavā▫e   Sabaḏ milėh ṯā har milai sevā pavai sabẖ thā▫e

 

(Seyva = service) compliance with teachings of (satgur) the true guru is (gaakhrri) hard one has to (gavaaey = lose) give up (aap-u = self) acting by self-will and (deejai = give/offer, sir-u = head) be ready to die/give up ego and obey.

If one (milah-i) obtain awareness (sabad-i = of the word) Naam/ Divine commands and complies with it, (ta) then s/he (milai = finds) experiences presence of (har-i) the Almighty; and (sabh) all his/her (seyva = service) actions (pavai = put, thaaey = in place) are approved and s/he (milai) is absorbed/merges with (har-i) the Almighty.

 

ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਤਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥੪॥

Pāras parsi▫ai pāras ho▫e joṯī joṯ samā▫e   Jin ka▫o pūrab likẖi▫ā ṯin saṯgur mili▫ā ā▫e ||4||

 

It is believed a base metal like iron changes to gold by touching a stone called Paaras. This is used as metaphor for ignorant persons being aware with the guru’s guidance. In fact the goes further and makes disciple like himself and fit to become the guru and his/her (joti) soul (smaaey) merges (jot-i) in the Supreme Spirit.

Only those (kau = for, jin = whom) in whose destiny it is so (likhiaa) written (poorab-i) from the past by the Creator, (miliaa aaey = comes and meets) find (satgur-u) the true guru. 4.

 

ਮਨ ਭੁਖਾ ਭੁਖਾ ਮਤ ਕਰਹਿ ਮਤ ਕਰਹਿ ਪੂਕਾਰ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜਿਨਿ ਸਿਰੀ ਸਭਸੈ ਦੇਇ ਅਧਾਰੁ ॥

Man bẖukẖā bẖukẖā maṯ karahi maṯ ṯū karahi pūkār   Lakẖ cẖa▫orāsīh jin sirī sabẖsai ḏe▫e aḏẖār

 

O (man = mind) human being, (mat) do not (karah-i) keep saying you are (bhukha bhukha) hungry and (mat) do not (karah-i = make, pookar = call for help) make entreaties to others.

The Creator, (jin-i) who (siri) created living beings of (chauraaseeh) eighty for lakh forms of creatures, also (dey-i =gives, adhaar-u = sustenance) has provided the wherewithal, i.e. one needs to put in effort to get anything.

 

Mesaage: The Almighty is present within, one who needs to obey Divine commands to experience the Master.

 

ਨਿਰਭਉ ਸਦਾ ਦਇਆਲੁ ਹੈ ਸਭਨਾ ਕਰਦਾ ਸਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥੫॥੩॥੩੬॥

Nirbẖa▫o saḏā ḏa▫i▫āl hai sabẖnā karḏā sār   Nānak gurmukẖ bujẖī▫ai pā▫ī▫ai mokẖ ḏu▫ār ||5||3||36|| 

 

(Nirbhau = fearless) the Supreme Being is (sadaa) ever (daiaal-u) kind and (karda saar) takes care of (sabhna) all – one does not have to go elsewhere or use unfair means to full fill aspirations.

This is (bujheeai) is understood (gurmukh-i) with the guru’s guidance and (paaeeai) obtain (mokh) freedom from vices and entry to (duaar-u) gate/place of the Almighty for union, says third Nanak. 5. 3. 36.

 

———————

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥ ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥   

Sirīrāg mėhlā 3 Jinī suṇ kai mani▫ā ṯinā nij gẖar vās   Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās

 

Composition of the third Guru in Raga Siriraag.  (Jini) those who (sun-i kai) listen to and (ma’nniaa) obey Divine commands (tina) they have (vaas-u) abode in (nij) own (ghar-i) home, i.e. they focus on God within and look nowhere else.

They (saalaah-i) praise (sach-u) the Eternal (gurmati) with the guru’s guidance and (paaiaa) find (har-i) the Almighty (guntaas-u) treasure of virtues.

 

ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥ ਹਿਰਦੈ ਜਿਨ ਕੈ ਹਰਿ ਵਸੈ ਤਿਤੁ ਘਟਿ ਹੈ ਪਰਗਾਸੁ ॥੧॥

Sabaḏ raṯe se nirmale ha▫o saḏ balihārai jās   Hirḏai jin kai har vasai ṯiṯ gẖat hai pargās ||1||

 

Those whose minds (ratey) are imbued (sabad-i = with the word) with the guru’s teachings are (nirmaley = spotless) cleansed of vices; (hau) I (sad) ever (balihaarai jaas-u = am sacrifice) adore them. One (jin kai) in whose (hirdai) mind (har-i) God (vasai) abides, there is (pargaas-u) enlightenment of Naam in (tit-u) that (ghatt-i) mind. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਹਰਿ ਨਿਰਮਲੁ ਧਿਆਇ ॥ ਧੁਰਿ ਮਸਤਕਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਸੇ ਗੁਰਮੁਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har har nirmal ḏẖi▫ā▫e   Ḏẖur masak jin ka▫o liki▫ā se gurmuk rahe liv lā▫e||1|| rahā▫o

 

(Meyrey) my (man) mind (dhiaaey) pay attention to (nirmal-u) the pristine (har-i = dispels vices) purifying and (har-i = makes green) rejuvenating Divine virtues and commands.

This is best done with guidance of the guru; those (kau) in (jin) whose (mastak-i = forehead) destiny it is so (likhiaa) written, they find the guru and (rahey) keep (liv) attention (laaey) fixed – on Naam. 1.

(Rahaau) dwell on this and reflect

 

ਹਰਿ ਸੰਤਹੁ ਦੇਖਹੁ ਨਦਰਿ ਕਰਿ ਨਿਕਟਿ ਵਸੈ ਭਰਪੂਰਿ ॥ ਗੁਰਮਤਿ ਜਿਨੀ ਪਛਾਣਿਆ ਸੇ ਦੇਖਹਿ ਸਦਾ ਹਦੂਰਿ ॥  

Har sanahu ekhu naar kar nikat vasai barpūr   Gurma jinī pacẖẖāi▫ā se ekėh saā haūr  

 

O (santah-u = saints) seekers (deykhahu) see (kar-i = with, nadar-i = sight) looking within and you will find that (har-i) the Almighty (vasai) abides (nikatt-i = near) within and (bharpoor-i = fully filling) pervades everywhere.

Those (jinni) who (pachhaaniaa) recognize/understand (gurmat-i) the guru’s counsel (sey) they (deykhah-i) see the Almighty (sadaa) ever (hadoor-i) present before/with them.

 

ਜਿਨ ਗੁਣ ਤਿਨ ਸਦ ਮਨਿ ਵਸੈ ਅਉਗੁਣਵੰਤਿਆ ਦੂਰਿ ॥ ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥

Jin gu in sa man vasai a▫uguvani▫ā ūr   Manmuk gu ai bāhre bin nāvai mare jūr ||2||

 

Those (jin) who have (gun) virtues of awareness of Naam and conform to it, the Almighty (sad) ever (vasai) abides in their (man-i) minds, i.e. experience Divine presence within; but those (augunva’ntiaa) with faults/other ideas in mind consider God (door-i) far.

(Manmukh) those who act by self-will, (tai) they are (baahrey) bereft of (gun) the virtue of awareness of, and (bin-u = without) by not obeying (naavai) Naam (mardey = die) fall prey to vices and (jhoor-i) repent – for inability to attain union with the Almighty. 2.

 

Note: Gurbani often uses the example of a flower called ਕਸੁੰਭ (Kasumbh or Kusambh) or safflower. It has a very bright color to it but fades away quickly. This used as metaphor for short-lived pleasures.

 

ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Jin saba gurū su mani▫ā in man ḏẖi▫ā▫i▫ā har so▫e   An▫in bagī rai▫ā man an nirmal ho▫e  

 

Those (jin) who (sun-i) listen to and (ma’nniaa) obey (sabad-i) words/directions of the guru, they (dhiaaiaa) pay attention to commands of (soey = that one) the lone (har-i) Almighty Master.

(Ratiaa) being imbued with love (bhagti) devotion/obedience to God, one’s (man-u = mind) thoughts and (tan-u = body) actions are (nirmal-u = free of dirt) free from vices.

 

ਕੂੜਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਬਿਨਸਿ ਜਾਇ ਦੁਖੁ ਰੋਇ ॥ ਜਿਸੁ ਅੰਦਰਿ ਨਾਮ ਪ੍ਰਗਾਸੁ ਹੈ ਓਹੁ ਸਦਾ ਸਦਾ ਥਿਰੁ ਹੋਇ ॥੩॥

ā rang kasumb kā binas jā▫e uk ro▫e   Jis anar nām pargās hai oh saā saā thir ho▫e ||3||

 

One should not be tempted by the bright but (koorra = false/impermanent) short-lived (rang-u) colour of (kasu’mmbh) the safflower; it (binas-i jaaey = is destroyed) fades fast and then one (roey) wails in (dukh-u) grief.

One (jis-u) who has (pragaas-u = enlightenment) awareness of Naam (andar-i) within, (oh-u) that person (saaa sadaa) forever (hoey) remains (thir) stable, i.e. does not succumb to temptations. 3.

 

Page 28

 

 

ਇਹੁ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤੈ ਲਿਵ ਲਾਇ ॥ ਪਗਿ ਖਿਸਿਐ ਰਹਣਾ ਨਹੀ ਆਗੈ ਠਉਰੁ ਨ ਪਾਇ ॥

Ih janam paārath pā▫e kai har nām na ceai liv lā▫e   Pag kisi▫ai rahā nahī āgai ṯẖa▫ur na pā▫e  

 

If someone (paaey kai) having obtained (ih-u) this (padaarath-u = substance) valuable (janam-u) human birth, does not (cheytai) keep in mind (naam) Naam/commands of (har-i) the Almighty and (laaey = fixing, live = attention) focus them.

His/her (pag) foot (khisiai) slips, i.e. she strays because of temptations, s/he should remember that s/ he is not (rahnaa) to live in this world forever/has to die one day and shall not find (tthaur-u) place (aagai = ahead) with God – and keep taking births and dying.

 

ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਉਬਰੈ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥੪॥

Oh velā hath na āvī an ga▫i▫ā pacẖẖuā▫e   Jis naar kare so ubrai har seī liv lā▫e ||4||  

 

(Oh) that (veyla = time) opportunity of human birth does not (aavaee) come (hath-i) in hand, i.e. Loses the opportunity and (an’nnt-i) ultimately (pachhutaaey) repents (gaiaa) on getting to Divine court where s/he is denied union with the Almighty.

But one on (jis-u) whom the Almighty (karey) bestows (nadar-i) grace, (so = that) s/he (ubrai) rises above temptations and (laaey) fixes (liv) attention (seyti) with (har-i) the Almighty, i.e. obeys Divine commands. 4.

 

ਦੇਖਾ ਦੇਖੀ ਸਭ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਪਾਇ ॥ ਜਿਨ ਗੁਰਮੁਖਿ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਸੇਵ ਪਈ ਤਿਨ ਥਾਇ ॥  

ekā ekī sab kare manmuk būj na pā▫e   Jin gurmuk hirā suḏẖ hai sev pa▫ī in thā▫e  

 

(Manmukh-i) an egoist – does not (paaey) get to (boojh) understand/obey Naam, acts by self-will (karey) and does (sabh) all (deykha deykhi) what s/he sees others doing, i.e. engages in rituals and worships.

On the other (hirda) the minds of those (jin) who follow the guru are (sudh-u) pure/free of vices, they obey Naam and (tin) their (seyv) service/obedience (paee) is put (thaaey) in place, i.e. approved in Divine court.

 

ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਹਰਿ ਨਿਤ ਪੜਹਿ ਹਰਿ ਗੁਣ ਗਾਇ ਸਮਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕੀ ਬਾਣੀ ਸਦਾ ਸਚੁ ਹੈ ਜਿ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੫॥੪॥੩੭॥

Har gu gāvahi har ni paėh har gu gā▫e samā▫e   Nānak in kī baī saā sac hai jė nām rahe liv lā▫e ||5||4||37||

 

They (nit) ever (paarrah-i) read about and (gaavah-i = sing) praise/emulate (gun) virtues of (har-i) the Almighty; (gaaey = singing) praising/emulating (gun) Divine virtues, they (samaaey) remain absorbed in obedience while alive and united with the Almighty after death.

Says third Nanak: (j-i) those who (rahey) remain (liv laaey) focused (naam-i) on Naam, (tin ki) their (baani = construction) conduct is (sach-u) truthful, – they unite with the Almighty. 5. 4. 37.

 

Seeing others, people perform rituals but the self oriented do not understand what they do. The worship of those whose mind is cleansed by the guru’s teachings is successful. Those who praise Divine virtues and read about them remain absorbed in them. They demonstrate truthful living. 5. 4. 37.

 

 

SGGS pp 24-26, Srirag M: 1, 27-33

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.

 

 

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