SGGS pp 53-55, Sirirag M: 1; Ashtpadees 1-3.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੧ ਅਸਟਪਦੀਆ ॥

Ik▫oaʼnkār saṯgur parsāḏ Sirīrāg mėhlā 1 gẖar 1 asatpaḏī▫ā

Invoking the One God who may be known by the grace of the true guru Composition (asttpadeeaa) of eight verses each of the first guru, in Raga Sirirag, (ghar-u 1) to be sung in the first beat.

ਆਖਿ ਆਖਿ ਮਨੁ ਵਾਵਣਾ ਜਿਉ ਜਿਉ ਜਾਪੈ ਵਾਇ ॥ ਜਿਸ ਨੋ ਵਾਇ ਸੁਣਾਈਐ ਸੋ ਕੇਵਡੁ ਕਿਤੁ ਥਾਇ ॥ ਆਖਣ ਵਾਲੇ ਜੇਤੜੇ ਸਭਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੧॥

Ākẖ ākẖ man vāvṇā ji▫o ji▫o jāpai vā▫e   Jis no vā▫e suṇā▫ī▫ai so kevad kiṯ thā▫e   Ākẖaṇ vāle jeṯ▫ṛe sabẖ ākẖ rahe liv lā▫e ||1||

A musical instrument produces pleasing sound by playing with hands. Similarly the mind develops love for the Almighty (aakh-i aakh-i = saying) by praising Divine virtues; (jiau jiau) as it progressively (jaapai) understands them it (vaaey) plays, i.e. as one understands Divine virtues s/he moulds life more and more according to them.

Question: (Keyvadd-u) how great and at (kit-u) what (thaaey) place is that One (no) to (jis) whom (vaaey) the mind is played (sunaaeeay) to hear – this is answered in the next verse

(Jeytrrey = as many) all those (aakhan vaaley = speakers) who praise, (rahey) keep (aakh-i = saying) keep praising (liv laaey = attentively) with dedication – and mould thoughts and actions accordingly. 1.

ਬਾਬਾ ਅਲਹੁ ਅਗਮ ਅਪਾਰੁ ॥ ਪਾਕੀ ਨਾਈ ਪਾਕ ਥਾਇ ਸਚਾ ਪਰਵਦਿਗਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Bābā alhu agam apār   Pākī nā▫ī pāk thā▫e sacẖā paravḏigār ||1|| rahā▫o

Answer: O (baaba) dear, (allah-u) God is (agam) beyond reach/comprehension being (apaar-u) Infinite.

(Sachaa = true) the Eternal (parvadigaar-u/parvardigaar) sustains all, has (paaki) pristine (naaee) Naam/virtues and is at (paak) a sacred (thaaey) place, i.e. the Almighty sustains being Immanent but is untouched and beyond reach, i.e. is also Transcendent. (Note: This is the answer to the question above).

(Rahaau) dwell on this and reflect.

ਤੇਰਾ ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਲਿਖਿ ਨ ਜਾਣੈ ਕੋਇ ॥ ਜੇ ਸਉ ਸਾਇਰ ਮੇਲੀਅਹਿ ਤਿਲੁ ਨ ਪੁਜਾਵਹਿ ਰੋਇ ॥ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ਸਭਿ ਸੁਣਿ ਸੁਣਿ ਆਖਹਿ ਸੋਇ ॥੨॥

Ŧerā hukam na jāpī keṯ▫ṛā likẖ na jāṇai ko▫e   Je sa▫o sā▫ir melī▫ah ṯil na pujāvėh ro▫e   Kīmaṯ kinai na pā▫ī▫ā sabẖ suṇ suṇ ākẖahi so▫e ||2||

It is not (jaapi) known (keytrraa = how much) how wide (teyra) Your/Divine (Hukam-u) commands apply; (na koey = not any) no one (jaanai) knows how to (likh-i) write/express, i.e. Divine domain has no limits.

(Jey) if (sau) a hundred (saair) poets (meyleeah-i) get together, they cannot (pujaavah-i) come near describing (til-u = sesame seed) a bit of Divine (roey) grandeur.

(Kinai na) none can (paaeeaa = put, keemat-i = price) estimate the expanse, (sabh-i) all (aakhah-i) say (sey) that what they (sun-i sun-i) keep hearing from others. 2.

ਪੀਰ ਪੈਕਾਮਰ ਸਾਲਕ ਸਾਦਕ ਸੁਹਦੇ ਅਉਰੁ ਸਹੀਦ ॥ ਸੇਖ ਮਸਾਇਕ ਕਾਜੀ ਮੁਲਾ ਦਰਿ ਦਰਵੇਸ ਰਸੀਦ ॥ ਬਰਕਤਿ ਤਿਨ ਕਉ ਅਗਲੀ ਪੜਦੇ ਰਹਨਿ ਦਰੂਦ ॥੩॥

Pīr paikāmar sālak sāḏak suhḏe a▫or sahīḏ   Sekẖ masā▫ik kājī mulā ḏar ḏarves rasīḏ   Barkaṯ ṯin ka▫o aglī paṛ▫ḏe rahan ḏarūḏ||3||

(Peer) gurus, (paikaamar/paighambar) prophets, (salak) spiritual guides, (saadak) devotees, (suhd) those of good conduct and (shahid) martyrs; (sheikh, masaaik – plural of Sheikh) religious teachers, (kazi) those who administer justice, (mula) the preachers, (darveys) the sages who have (dar-i = house, raseed = reached) received God’s vision. They are all have (agli) great (barkat-i) blessing as they (rahan-i = keep, parrdey = reading) are always (darood = prayer) in remember of the Almighty, but do not try to take measure of the Divine. 3.

ਪੁਛਿ ਨ ਸਾਜੇ ਪੁਛਿ ਨ ਢਾਹੇ ਪੁਛਿ ਨ ਦੇਵੈ ਲੇਇ ॥ ਆਪਣੀ ਕੁਦਰਤਿ ਆਪੇ ਜਾਣੈ ਆਪੇ ਕਰਣੁ ਕਰੇਇ ॥ ਸਭਨਾ ਵੇਖੈ ਨਦਰਿ ਕਰਿ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੪॥

Pucẖẖ na sāje pucẖẖ na dẖāhe pucẖẖ na ḏevai le▫e   Āpṇī kuḏraṯ āpe jāṇai āpe karaṇ kare▫i   Sabẖnā vekẖai naḏar kar jai bẖāvai ṯai ḏe▫e ||4|

God does not (puchh-i ask) need anyone’s approval before IT (saajey) creates or (ddhaahey = demolishes) destroys; and does not (puchh-i) ask anyone before IT (deyvai) gives or (ley-i) takes away benedictions.

(Aapey = self) the Creator (jaanai) knows (aapni = own) IT’s (kudrat-i) creation and (aapey) IT-self (karey-i) does (karan-u) what needs to be done.

IT (kar-i) keeps (nadar-i) eye and (veykhai) watches (sabhna) all and (dey-i) gives (tai) that (jai) as IT (bhaavai) pleases, as deserved by the creatures. 4.

ਥਾਵਾ ਨਾਵ ਨ ਜਾਣੀਅਹਿ ਨਾਵਾ ਕੇਵਡੁ ਨਾਉ ॥ ਜਿਥੈ ਵਸੈ ਮੇਰਾ ਪਾਤਿਸਾਹੁ ਸੋ ਕੇਵਡੁ ਹੈ ਥਾਉ ॥ ਅੰਬੜਿ ਕੋਇ ਨ ਸਕਈ ਹਉ ਕਿਸ ਨੋ ਪੁਛਣਿ ਜਾਉ ॥੫॥

Thāvā nāv na jāṇī▫ahi nāvā kevad nā▫o   Jithai vasai merā pāṯisāhu so kevad hai thā▫o   Ambaṛ ko▫e na sak▫ī ha▫o kis no pucẖẖaṇ jā▫o ||5||

Neither (thaava = places) expanse of the creation nor all (naav) Naam/Divine commands/cosmic laws are (jaaneeai) known; nor (keyvadd-u) how great (naau) Naam/Divine authority is behind (naa) the Divine commands/cosmic laws.

No one knows (keyvadd-u) how big (so) that (thaau) places (jithai) where (Paatissah) the Sober Emperor (meyra = my) of all creation (vasai) abides – and controls.

(Koey na) no one (sakai) can (ambarr-i) reach there so there is (kis no = whom?) none whom I (jaau) go tiny (puchhan-i) ask. 5.

ਵਰਨਾ ਵਰਨ ਨ ਭਾਵਨੀ ਜੇ ਕਿਸੈ ਵਡਾ ਕਰੇਇ ॥ ਵਡੇ ਹਥਿ ਵਡਿਆਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥ ਹੁਕਮਿ ਸਵਾਰੇ ਆਪਣੈ ਚਸਾ ਨ ਢਿਲ ਕਰੇਇ ॥੬॥

varnā varan na bẖāvnī je kisai vadā kare▫i   vade hath vaḏi▫ā▫ī▫ā jai bẖāvai ṯai ḏe▫e   Hukam savāre āpṇai cẖasā na dẖil kare▫i ||6||

The Almighty does not (bhaavni) consider (varnavaran – varan = high caste, or avaran = low caste) the caste when giving; (vaddiaaeeaa) glories are (hath-i) in hands of (vaddey) the Supreme Being who give (tai) that way (jai) as IT (bhaavai) is pleased, i.e. as deserved by the creatures.

IT (savaarey) fulfils aspirations with ITs (Hukam-i) commands as deserved by the creatures and does not (karey-i = make, ddhil = delay) delay (chasaa) a bit. 6.

ਸਭੁ ਕੋ ਆਖੈ ਬਹੁਤੁ ਬਹੁਤੁ ਲੈਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਕੇਵਡੁ ਦਾਤਾ ਆਖੀਐ ਦੇ ਕੈ ਰਹਿਆ ਸੁਮਾਰਿ ॥ ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਤੇਰੇ ਜੁਗਹ ਜੁਗਹ ਭੰਡਾਰ ॥੭॥੧॥

Sabẖ ko ākẖai bahuṯ bahuṯ laiṇai kai vīcẖār   Kevad ḏāṯā ākẖī▫ai ḏe kai rahi▫ā sumār.   Nānak ṯot na āvīṯere jugah jugah bẖandār ||7||1||

When (veechaar-i) thinking of (lainai = taking) what all is received, (sabh-u ko) everyone (aakhai) says God has (bahut-u bahut-u) abundant treasures.

But we (rahiaa) cannot (sumaar-i) estimate (aakheeai = say, keyvadd-u = how big) (daataa) the benefactor God is (sey kai = given) based on what God gives on asking.

O Almighty (teyrey) your (bhanddaar) storehouses (na avaaee = does not come, tott-i = shortage) are inexhaustible (jugah jugah) for ages, says Guru Nanak. 7. 1.

Bani of the first Guru

Note: Gurbani uses the metaphor of husband – wife relationship to describe that between God-husband and the soul-wife. A wife may try to please her spouse out of love or with the intent of obtaining something. The former may take the form of good personal conduct and naturally doing what pleases the spouse. This brings a glow of happiness on the face of the wife. This is called the colour Laal (pink). In the second case the wife deliberately wears a makeup that is provocative; this is the dirty red/ pink colour called Sooha with which the wife tries to look attractive to all, not to please the spouse. In the spiritual field the first denotes good conduct while the makeup worn with motives is evil and is characterized by rituals which are done to impress other people. They have no value for God. This is the subject of this Ashtpadi.

ਮਹਲਾ ੧ ॥ ਸਭੇ ਕੰਤ ਮਹੇਲੀਆ ਸਗਲੀਆ ਕਰਹਿ ਸੀਗਾਰੁ ॥ ਗਣਤ ਗਣਾਵਣਿ ਆਈਆ ਸੂਹਾ ਵੇਸੁ ਵਿਕਾਰੁ ॥ ਪਾਖੰਡਿ ਪ੍ਰੇਮੁ ਨ ਪਾਈਐ ਖੋਟਾ ਪਾਜੁ ਖੁਆਰੁ ॥੧॥

Mėhlā 1 Sabẖe kanṯ mahelī▫ā saglī▫ā karahi sīgār   Gaṇaṯ gaṇāvaṇ ā▫ī▫ā sūhā ves vikār   Pakẖand parem na pā▫ī▫ai kẖotā pāj kẖu▫ār ||1||

Composition of the first Guru in Raga Sirirag (Sabhey) all living beings are (maheyleeaa) wives of the (kant) the Almighty-husband; they (sagleeaa) all (karah-i = do) wear (seegaar-u) make-up – but some truly love/obey God while others only a display.

Those who (aaeeaa) come to get (ganaavan-i) counted in (ganat = count) loving wives wear the (sooha) bright red but short-lived) provocative (veys = garb) make-up that generates (vikaar) evil, i.e. they show devotion through rituals.

(Preym) love of the Almighty is not (paaeeai) received (paakhandd-i) by pretence. (Khotta) false (paaj-u) display causes (khuaar-u) frustration, i.e. the Almighty does not accept such a soul-wife. 1.

Page 54

ਹਰਿ ਜੀਉ ਇਉ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥ ਤੁਧੁ ਭਾਵਨਿ ਸੋਹਾਗਣੀ ਅਪਣੀ ਕਿਰਪਾ ਲੈਹਿ ਸਵਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o i▫o pir rāvai nār   Ŧuḏẖ bẖāvan sohāgaṇī apṇī kirpā laihi savār ||1|| rahā▫o

(Lau) this is how (jeeo) the revered (har-i) Almighty (pir-u) husband (raavai) pairs with (naar-i) the soul-woman.

Those who start showing tendency to obey (bhaavan-i) become like able and (tudh-u) you, with (aapni = own) your (kirpa) kindness (laih-i savaar-i = transform) motivate from within to obey Divine commands; they are (sohaagni) fortunate to unite with you. 1.

(Rahaau) dwell on this and reflect.

ਗੁਰ ਸਬਦੀ ਸੀਗਾਰੀਆ ਤਨੁ ਮਨੁ ਪਿਰ ਕੈ ਪਾਸਿ ॥ ਦੁਇ ਕਰ ਜੋੜਿ ਖੜੀ ਤਕੈ ਸਚੁ ਕਹੈ ਅਰਦਾਸਿ ॥ ਲਾਲਿ ਰਤੀ ਸਚ ਭੈ ਵਸੀ ਭਾਇ ਰਤੀ ਰੰਗਿ ਰਾਸਿ ॥੨॥

Gur sabḏī sīgārī▫ā ṯan man pir kai pās   Ḏu▫e kar joṛ kẖaṛī ṯakai sacẖ kahai arḏās   Lāl raṯī sacẖ bẖai vasī bẖā▫e raṯī rang rās ||2||

The soul-woman (seegaareeai) adorned (sabdi = with the word) with teachings of (guru) the guru dedicates her (tan-u) body/actions and (man-u) mind/thoughts (paas-i = with) to the Almighty-husband.

She (jorr-i) folds (duey) both (kar) hands, (kharri) stands (takai) looking and (karai) makes (ardaas-i) supplication to (sach-u) the Eternal, i.e. ever obeys the Almighty.

S/he is (rati) imbued with love (laal-i) of the Beloved, (vasi) remains (bhai) in awe/obedience; (rati) imbued either (bhaaey) love, her (rang-i) love (raas-i) is successful, i.e. she finds the Almighty-husband. 2.

ਪ੍ਰਿਅ ਕੀ ਚੇਰੀ ਕਾਂਢੀਐ ਲਾਲੀ ਮਾਨੈ ਨਾਉ ॥ ਸਾਚੀ ਪ੍ਰੀਤਿ ਨ ਤੁਟਈ ਸਾਚੇ ਮੇਲਿ ਮਿਲਾਉ ॥ ਸਬਦਿ ਰਤੀ ਮਨੁ ਵੇਧਿਆ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ

॥੩॥

Pari▫a kī cẖerī kāʼndẖī▫ai lālī mānai nā▫o   Sācẖī parīṯ na ṯut▫ī sācẖe mel milā▫o Sabaḏ raṯī man veḏẖi▫ā ha▫o saḏ balihārai jā▫o ||3||

She (maanai) obeys (naau) Naam/Divine commands and (kaanddheeai) is called (cheyri laali = maid servant) obedient soul-wife.

Her (preet-i) love is (saachi = true) sincere which does not (tuttaee) break and (milaau) leads to (mel-i) union with (saachey) the Eternal.

(Rati) imbued (sabad-i) with Divine commands, her (man-u) mind is (veydhiaa) pierced, i.e. s/he is truly devoted; (hau) I (sad) ever (balihaarai jaau = am sacrifice) adore her. 3.

ਸਾਧਨ ਰੰਡ ਨ ਬੈਸਈ ਜੇ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਇ ॥ ਪਿਰੁ ਰੀਸਾਲੂ ਨਉਤਨੋ ਸਾਚਉ ਮਰੈ ਨ ਜਾਇ ॥ ਨਿਤ ਰਵੈ ਸੋਹਾਗਣੀ ਸਾਚੀ ਨਦਰਿ ਰਜਾਇ ॥੪॥

Sāḏẖan rand na bais▫ī je saṯgur māhi samā▫e   Pir rīsālū na▫oṯano sācẖa▫o marai na jā▫e   Niṯ ravai sohāgaṇī sācẖī naḏar rajā▫e ||4||

(Saadhan) the soul-woman does not (baisaee = sit) become (randd) a widow, i.e. the Almighty is never out of her mind, (jey) if she (samaaey) remains absorbed (maah-i) in, i.e. obeys (satigur) the true guru to obey God

(Reesaaloo) the joyous (pir-u) Almighty-husband is (nautano = new body) ever young and (saachau) Eternal who neither (marai) dies nor (jaaey = goes) abandons the dear soul-wife

She is (sohaagni) fortunate to receive (saachi = true) permanent (nadar-i) Divine grace; with Divine (rajaaey) will/pleasure the Almighty-husband (nit) ever (ravai) joins her.4.

ਸਾਚੁ ਧੜੀ ਧਨ ਮਾਡੀਐ ਕਾਪੜੁ ਪ੍ਰੇਮ ਸੀਗਾਰੁ ॥ ਚੰਦਨੁ ਚੀਤਿ ਵਸਾਇਆ ਮੰਦਰੁ ਦਸਵਾ ਦੁਆਰੁ ॥ ਦੀਪਕੁ ਸਬਦਿ ਵਿਗਾਸਿਆ ਰਾਮ ਨਾਮੁ ਉਰ ਹਾਰੁ ॥੫॥

Sācẖ ḏẖaṛī ḏẖan mādī▫ai kāpaṛ parem sīgār   Cẖanḏan cẖīṯ vasā▫i▫ā manḏar ḏasvā ḏu▫ār   Ḏīpak sabaḏ vigāsi▫ā rām nām ur hār ||5||

(This is the makeup) for the virtuous woman: (Saach-u) truthful living is (maaddeeai) braiding of (dharri) the hair and (preym) love for the spouse is her (kaaparr) attire and (seegaar) adornment. (Vasaaiaa = caused to abide) remembrance of the Almighty (cheet-i) in mind is (chandan-u = sandalwood) the fragrance and remaining in (dasva = tenth, duaar-u = tenth gate) exalted spiritual consciousness is her (mandar) house, i.e. she remains in that state.

(Vigaasiaa) being enlightened with (deepak) the lamp (sabad-i = of the word) of awareness of Naam/Divine commands is (haar-i) necklace (ur) on the neck. These are the adornments she wears. 5.

 ਨਾਰੀ ਅੰਦਰਿ ਸੋਹਣੀ ਮਸਤਕਿ ਮਣੀ ਪਿਆਰੁ ॥ ਸੋਭਾ ਸੁਰਤਿ ਸੁਹਾਵਣੀ ਸਾਚੈ ਪ੍ਰੇਮਿ ਅਪਾਰ ॥ ਬਿਨੁ ਪਿਰ ਪੁਰਖੁ ਨ ਜਾਣਈ ਸਾਚੇ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੬॥

Nārī anḏar sohṇī masṯak maṇī pi▫ār   Sobẖā suraṯ suhāvaṇī sācẖai parem apār   Bin pir purakẖ na jāṇ▫ī sācẖe gur kai heṯ pi▫ār ||6||

Such (naari) a woman is (sohni) beautiful (andar-i) within, i.e. has dispelled evil from within, has (mani = gem of) (Piaar-u) love (mastak-i) on the forehead.

Her (sobha) glory is that she has (suhaavni) a beautiful (surat-i) consciousness, i.e. is sincere in (preym-i) in love of (apaar) the Infinite Eternal Almighty.

She has (piaar-i) love (heyt-i) for, i.e. follows, (saachey) true guru and does not (jaanaee = know) look at anyone (bin-u) except (pir) the Almighty-husband. 6.

ਨਿਸਿ ਅੰਧਿਆਰੀ ਸੁਤੀਏ ਕਿਉ ਪਿਰ ਬਿਨੁ ਰੈਣਿ ਵਿਹਾਇ ॥ ਅੰਕੁ ਜਲਉ ਤਨੁ ਜਾਲੀਅਉ ਮਨੁ ਧਨੁ ਜਲਿ ਬਲਿ ਜਾਇ ॥ ਜਾ ਧਨ ਕੰਤਿ ਨ ਰਾਵੀਆ ਤਾ ਬਿਰਥਾ ਜੋਬਨੁ ਜਾਇ ॥੭॥

Nis anḏẖi▫ārī suṯī▫e ki▫o pir bin raiṇ vihā▫e   Ank jala▫o ṯan jālī▫a▫o man ḏẖan jal bal jā▫e   Jā ḏẖan kanṯna rāvī▫ā ṯā birthā joban jā▫e ||7||

O soul-woman (suteeay) sleeping through (andhiaari) the dark (nis-i) night, (kiau) how can you (vihaaey) spend (rain-i) the night (bin-u) without (pir) the spouse.

Every (ank-u) limb (jalau) burns, (tan-u) the whole body (jaaleeau) burns, (man-u) the mind and (dhan-u) wealth (jal-i bal-i jaaey) burn, i.e. the whole being is restless when the wealth of Naam is lost.

(Ja) when the spouse does not (raaveeaa) gives company (ta) then (joban-u) youth (jaaey = goes) passes (birtha) in vain, i.e. human life – the opportunity to find God, is wasted. 7.

ਸੇਜੈ ਕੰਤ ਮਹੇਲੜੀ ਸੂਤੀ ਬੂਝ ਨ ਪਾਇ ॥ ਹਉ ਸੁਤੀ ਪਿਰੁ ਜਾਗਣਾ ਕਿਸ ਕਉ ਪੂਛਉ ਜਾਇ ॥ ਸਤਿਗੁਰਿ ਮੇਲੀ ਭੈ ਵਸੀ ਨਾਨਕ ਪ੍ਰੇਮੁ ਸਖਾਇ ॥੮॥੨॥

Sejai kanṯ mahelṛī sūṯī būjẖ na pā▫e   Ha▫o suṯī pir jāgṇā kis ka▫o pūcẖẖa▫o jā▫e   Saṯgur melī bẖai vasī Nānak parem sakẖā▫e ||8||2||

(Kant) the spouse is (seyjai) on the bed, but (sooti) asleep (mahelrri) woman does not (boojh-i paaey) realise, i.e. the Almighty is within but an ignorant person does not realise and looks elsewhere for solace.

(Hau) I (suti) am asleep, (pir-u) the spouse (jaagna) is awake, i.e. God is present within but I am ignorant, (kis kau) whom I should (jaau) go and (poochhaau) ask – how to realise God’s presence within.

Answer: When she (meyli) is led to and follows (satigur-i) the true guru, – she obtains awareness of Naam/Divine virtues and commands (vasi = abides) remains in (bhai) awe/obedience (sakhaaey) accompanied by (preym-u) love – this is how she finds the Almighty-spouse within. 8. 2.

Bani of the first Guru in Rag Sirirag

Note*: This Ashtpadi describes God as the cause, doer and effect of all that happens. God is also the appraiser of everything.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਆਪੇ ਗੁਣ ਆਪੇ ਕਥੈ ਆਪੇ ਸੁਣਿ ਵੀਚਾਰੁ ॥ ਆਪੇ ਰਤਨੁ ਪਰਖਿ ਤੂੰ ਆਪੇ ਮੋਲੁ ਅਪਾਰੁ ॥ ਸਾਚਉ ਮਾਨੁ ਮਹਤੁ ਤੂੰ ਆਪੇ ਦੇਵਣਹਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 Āpe guṇ āpe kathai āpe suṇ vīcẖār   Āpe raṯan parakẖ ṯūʼn āpe mol apār   Sācẖa▫o mān mahaṯ ṯūʼn āpe ḏevaṇhār ||1|

Composition of the first Guru in Raga Siriraag Being present in the creature, you (aapey) yourself are (gun) virtues/Naam, (aapey) yourself (kathai = describe) praise, (sun-i) listen to them and (veechaar-u) reflect on them.

O Almighty, (too’n) You are Yourself (rattan-u) the jewel/Naam, Yourself (parakh-i) appraise and put (apaar-u) Infinite (mol-u) price, i.e. one who obtains awareness of Naam/Divine virtues and commands, and conforms to them attains an exalted state which is appreciated by the Almighty.

Your presence within is (saachau) true (maan-u) honour and (mahat-u = importance) glory; (too’n) you (aapey) yourself (deyvanhaar-u) best own these, i.e. one remembers and obeys Naam with Divine grace. 1.

ਹਰਿ ਜੀਉ ਤੂੰ ਕਰਤਾ ਕਰਤਾਰੁ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂੰ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਆਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Har jī▫o ṯūʼn karṯā karṯār   Ji▫o bẖāvai ṯi▫o rākẖ ṯūʼn har nām milai ācẖār ||1|| rahā▫o

O (jeeo) revered (har-i) Almighty, (too’n) you are (kartar-u) the Creator who (karta) does everything. Please (raakh-u) keep me (tiau) that way (jiau) as (bhaavai) like us to be; and (milai) get (aachaar-u) to conduct myself by Naam/Divine commands. 1.

(Rahaau) dwell on this and reflect.

ਆਪੇ ਹੀਰਾ ਨਿਰਮਲਾ ਆਪੇ ਰੰਗੁ ਮਜੀਠ ॥ ਆਪੇ ਮੋਤੀ ਊਜਲੋ ਆਪੇ ਭਗਤ ਬਸੀਠੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹਣਾ ਘਟਿ ਘਟਿ ਡੀਠੁ ਅਡੀਠੁ ॥੨॥

Āpe hīrā nirmalā āpe rang majīṯẖ   Āpe moṯī ūjlo āpe bẖagaṯ basīṯẖ   Gur kai sabaḏ salāhṇā gẖat gẖat dīṯẖ adīṯẖ ||2||

O God, You are (nirmala) pristine (heera) jewel/Naam and Yourself (majeetth) deep red (rang-u) colour – epitome of love/devotion.

You are (aapey) yourself (oojlo = clean) the pristine (moti) pearl/Naam and (baeeetth-u) go between together (bhagat) the devotees, i.e. you are also the guru who imparts awareness of Naam.

The Almighty is (addeeth-u) unseen is (ddeetth-u) seen to be present (ghatt-i ghatt-i) in everyone when (slaahna) praised (sabad-i) with word/awareness given by (guru) the guru. 2.

ਆਪੇ ਸਾਗਰੁ ਬੋਹਿਥਾ ਆਪੇ ਪਾਰੁ ਅਪਾਰੁ ॥ ਸਾਚੀ ਵਾਟ ਸੁਜਾਣੁ ਤੂੰ ਸਬਦਿ ਲਘਾਵਣਹਾਰੁ ॥ ਨਿਡਰਿਆ ਡਰੁ ਜਾਣੀਐ ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ॥੩॥

Āpe sāgar bohithā āpe pār apār   Sācẖī vāt sujāṇ ṯūʼn sabaḏ lagẖāvaṇhār   Nidri▫ā dar jāṇī▫ai bājẖ gurū gubār ||3||

O (apaar-u) Infinite Almighty, You are (aapey) yourself (saagar-u) the ocean of temptations and (bohitha) the ship to get (paar-u = far bank) across, i.e. you created temptations which can be overcome with obedience to you.

You are (sujaan-u) well aware of (saachi = true) the right (vaatt) path (laghaavanhaar-u) ferry across (sabad-i) through the word/Naam.

Those who (baajh-u – without) do not follow the guru are (gubaar = darkness) ignorant of, and (niddariaa = fearless) do not obey Naam (jaaneeai) are known to have (ddar-u) fear/apprehension of consequences

ਜਾਇ ॥ ਆਪੇ ਨਿਰਮਲੁ ਏਕੁ ਤੂੰ ਹੋਰ ਬੰਧੀ ਧੰਧੈ ਪਾਇ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਸਾਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੪॥

Asthir karṯā ḏekẖī▫ai hor keṯī āvai jā▫e   Āpe nirmal ek ṯūʼn hor banḏẖī ḏẖanḏẖai pā▫e   Gur rākẖe se ubre sācẖe si▫o liv lā▫e ||4||

(Karta) the creator alone is (deykheeai) seen to be (asthir-u = stable) Eternal (keyti = as many) everyone (hor-u) else (aavai) is born and (jaaey = goes) dies.

O Almighty (too’n) you (ayk-u) alone are (nirmal-u = clean) pristine, (hor) others (paaey = put) are (bandhi) bondage of (dhandhai) temptations to the world-play.

Those whom (raakhey) are protected/guided (gur-i) by the guru to (laaey) fix (liv) attention (siu) to/obey, (saachey) the Eternal, (sey) they (ubrey) rise above temptations. 4.

Page 55

ਹਰਿ ਜੀਉ ਸਬਦਿ ਪਛਾਣੀਐ ਸਾਚਿ ਰਤੇ ਗੁਰ ਵਾਕਿ ॥ ਤਿਤੁ ਤਨਿ ਮੈਲੁ ਨ ਲਗਈ ਸਚ ਘਰਿ ਜਿਸੁ ਓਤਾਕੁ ॥ ਨਦਰਿ ਕਰੇ ਸਚੁ ਪਾਈਐ ਬਿਨੁ ਨਾਵੈ ਕਿਆਸਾਕੁ ॥੫॥

Har jī▫o sabaḏ pacẖẖāṇī▫ai sācẖ raṯe gur vāk   Ŧiṯ ṯan mail na lag▫ī sacẖ gẖar jis oṯāk   Naḏar kare sacẖ pā▫ī▫ai bin nāvai ki▫ā sāk ||5||

(Jeeo) the revered (har-i) Almighty (pachhaaneeai) is recognised within, by those (ratey) imbued with love (saach-i) of the Eternal (vaak-i = with the word) with guidance of (guru) the guru.

One (jis-u) whose (otaak = sitting place) stay is in (ghar-i) house, i.e. who keeps in mind (sach) the Eternal, (mail-u = dirt) vices do not (lagaee) touch (tit-u) that (tan-u) person.

It is when the Almighty (karey) bestows (nadar-i) grace – to lead to the guru – then awareness of (sach-u = truth) Naam (paaeeai) is obtained – from the guru; there is (kiaa = what?) no (saak-u) relationship with God (bin-u) without obedience (naavai) to Naam. 5.

Those who are truly imbued with the guru’s teachings, get to know God through the Word. A person whose (Otak = living room) conduct is truthful is not smeared with filth (vices). Only those on whom God bestows grace, get to God; this relationship does not materialize without emulating Divine virtues. 5.

ਜਿਨੀ ਸਚੁ ਪਛਾਣਿਆ ਸੇ ਸੁਖੀਏ ਜੁਗ ਚਾਰਿ ॥ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ਕੈ ਸਚੁ ਰਖਿਆ ਉਰ ਧਾਰਿ ॥ ਜਗ ਮਹਿ ਲਾਹਾ ਏਕੁ ਨਾਮੁ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥੬॥

Jinī sacẖ pacẖẖāṇi▫ā se sukẖī▫e jug cẖār   Ha▫umai ṯarisnā mār kai sacẖ rakẖi▫ā ur ḏẖār   Jag mėh lāhā ek nām pā▫ī▫ai gur vīcẖār ||6||

Those (jinni) who (pachhaania = recognise) understand/conform to (sach-u – truth) Naam/Divine commands, (sey) they are (sukheeay) at peace in all (char-i) four (jug) ages, i.e. under all circumstances.

(Maar-i kai) killing (haumai) ego and (trisna) desires they (rakhiaa) keep (sach-u) Naam (ur dhaar-i) in mind – as guide for life.

Obtaining awareness of (eyk-u) the Divine Naam/Divine commands is (laahaa) is the profit, i.e. the opportunity (mah-i) in (jag = world) human birth; it is (paaeeai) obtained (veechaar-i) by understanding (guru) the guru’s teachings. 6.

ਸਾਚਉ ਵਖਰੁ ਲਾਦੀਐ ਲਾਭੁ ਸਦਾ ਸਚੁ ਰਾਸਿ ॥ ਸਾਚੀ ਦਰਗਹ ਬੈਸਈ ਭਗਤਿ ਸਚੀ ਅਰਦਾਸਿ ॥ ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥੭॥

Sācẖa▫o vakẖar lāḏī▫ai lābẖ saḏā sacẖ rās  Sācẖī ḏargėh bais▫ī bẖagaṯ sacẖī arḏās   Paṯ si▫o lekẖā nibṛai rām nām pargās ||7||

Like purchases items are put in the cart to carry, when awareness (saachau = true, vakhar-u = merchandise) of Naam (laadeeai = loaded) is acquired, then it (sadaa) always results in (laabh-u) profit/ (raas-i) the wealth of (sach-u) Naam, – and accompanies to the hereafter.

This is (sachi) the true (bhagat-i) devotion and (ardaas-i) supplication with which one (baisaee) is seated (saachi = true) Divine (dargah) court.

One who has (pargaas-i) enlightenment/awareness of Naam of (raam-u) the all-pervasive Almighty, his/her (leykha) account of deeds (nibrrai) is settled (siau) with (pat-i) honour, i.e. given mark/sign of approval. 7.

ਊਚਾ ਊਚਉ ਆਖੀਐ ਕਹਉ ਨ ਦੇਖਿਆ  ਜਾਇ ॥ ਜਹ ਦੇਖਾ ਤਹ ਏਕੁ ਤੂੰ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥ ਜੋਤਿ ਨਿਰੰਤਰਿ ਜਾਣੀਐ ਨਾਨਕ ਸਹਜਿ

ਸੁਭਾਇ ॥੮॥੩॥

Ūcẖā ūcẖa▫o ākẖī▫ai kaha▫o na ḏekẖi▫ā jā▫e   Jah ḏekẖā ṯah ek ṯūʼn saṯgur ḏī▫ā ḏikẖā▫e   Joṯ niranṯar jāṇī▫ai Nānak sahj subẖā▫e ||8||3||

It (aakheeai) is says that the Almighty is (oocha) high, (oochaau) the highest and (na jaaey) cannot be (deykhiaa) seen (kahau) anywhere.

O Almighty – since you led me to the true guru – (jah) wherever I (deykha) look I see (too’n) you (eyk-u) alone (satiguru) the true guru (deeaa dikhaaey) has shown – by removing my ignorance.

(Jot-i) light/presence of the Almighty is (jaaneeai) recognised/seen (nirantar-i) continuously (sahj-i subhaaey) with poise and (subhaaey) love/obedience, says Guru Nanak. 8. 3.