SGGS pp 636-637, Soratth M: 1, Asttpadis 3-4.

 

Note: In this Shabad, Guru Nanak emphasizes the need to obey Hukam or Divine commands/will, guided by the true guru. Hukam is present in our conscience but is masked by other ideas caused by temptations. We need pay heed to the guru’s teachings, i.e. Gurbani to clear the mind of other ideas. Those who ignore to follow the guru, fall prey to temptations. They cannot be at peace in life and cannot get to the Almighty after death. We should read the Nitnem attentively and take it as guide for life.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਪਿਆਰੇ ਤਿਨ੍ਹ੍ਹ ਕੇ ਸਾਥ ਤਰੇ ॥ ਤਿਨ੍ਹ੍ਹਾ ਠਾਕ ਨ ਪਾਈਐ ਪਿਆਰੇ ਅੰਮ੍ਰਿਤ ਰਸਨ ਹਰੇ ॥ ਬੂਡੇ ਭਾਰੇ ਭੈ ਬਿਨਾ ਪਿਆਰੇ ਤਾਰੇ ਨਦਰਿ ਕਰੇ ॥੧॥

Soraṯẖ mėhlā 1.  Jinĥī saṯgur sevi▫ā pi▫āre ṯinĥ ke sāth ṯare.  Ŧinĥā ṯẖāk na pā▫ī▫ai pi▫āre amriṯ rasan hare.  Būde bẖāre bẖai binā pi▫āre ṯāre naḏar kare. ||1||

 

Composition of (mahla 1) the first Guru in Raga Soratth.  (Jinhi) those who (seyvia = serve) obey teachings of (satigur-u) the true guru to live by Hukam or commands of the Almighty – let alone themselves – (tinh key) their (saath) companions (tarey = swim) get across the world-ocean, i.e. overcome/shed vices from the mind, and remain absorbed in the Almighty.

They are (harey = made green) rejuvenated by (rasan) irrigation with (amrit = nectar) the life-giving elixir of Naam of the Almighty; no (tthaak) obstacles are (paaeeai = found) faced (tinhaa) by them for union with the Creator.  

On the other hand, those (binaa) without (bhai = fear) respect for/obedience of – Naam or Divine virtues and commands, are (bhaarey = loaded) weighed down – by vices – and (booddey/ddoobey) drown, i.e. cannot get across the world ocean of temptations; but if they pay attention to, and obey Hukam or Divine commands, the Almighty (nadar-i karey) bestows grace, and they also (taarey = ferried) get across the world ocean. 1.

 

ਭੀ ਤੂਹੈ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਭੀ ਤੇਰੀ ਸਾਲਾਹ ॥ ਵਿਣੁ ਬੋਹਿਥ ਭੈ ਡੁਬੀਐ ਪਿਆਰੇ ਕੰਧੀ ਪਾਇ ਕਹਾਹ ॥੧॥ ਰਹਾਉ ॥

Bẖī ṯūhai salāhṇā pi▫āre bẖī ṯerī sālāh.  viṇ bohith bẖai dubī▫ai pi▫āre kanḏẖī pā▫e kahāh. ||1|| rahā▫o.

 

The mortals may try any means but; (bhi) ultimately (toohai = only you) You alone are (saalaahana) praised/acknowledged as the Master, o (piaarey) Dear; remembrance/emulation of Your (saalaah = praise) virtues (bhi) alone can take one across the world ocean.

Obedience to Hukam is like boarding (bohith) a ship, (bin-u) without which one (dubeeai) drowns (bhai/bhav = world) in the world-ocean of temptations; (kahaah = how?) one cannot, (paaey = find) reach the far (kandhi) shore, i.e. get across the world-ocean without obedience to Hukam – Divine commands.

(Rahaau) dwell on this and contemplate.

 

ਸਾਲਾਹੀ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਮੇਰੇ ਪ੍ਰਭ ਸਾਲਾਹਨਿ ਸੇ ਭਲੇ ਪਿਆਰੇ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਹੋਇ ॥ ਤਿਸ ਕੀ ਸੰਗਤਿ ਜੇ ਮਿਲੈ ਪਿਆਰੇ ਰਸੁ ਲੈ ਤਤੁ ਵਿਲੋਇ ॥੨॥

Sālāhī salāhṇā pi▫āre ḏūjā avar na ko▫e.  Mere parabẖ sālāhan se bẖale pi▫āre sabaḏ raṯe rang ho▫e.  Ŧis kī sangaṯ je milai pi▫āre ras lai ṯaṯ vilo▫e. ||2||

 

We should (saalaahna) praise/acknowledge (saalaahi) the praise-worthy Master; there is (na koey) none (avar-u dooja) other – deserving of that.

Those who (saalaahan-i) praise/acknowledge (prabh) the Almighty, (sey) they become (bhaley = good) virtuous/likeable, o (piaarey) dear; this (rang-u) love (hoey) develops by being (ratey) imbued (sabad-i = with the word) with the guru’s teachings.

(Jey) if (sangat-i) company/guidance of (tis-u = that) the guru (miley) is obtained, one (viloey) churns (ras-u) the elixir, i.e. contemplates the guru’s teachings, and (lai = takes) finds (tat-u = essence – like butter by churning curd) Naam within. 2.

 

ਪਤਿ ਪਰਵਾਨਾ ਸਾਚ ਕਾ ਪਿਆਰੇ ਨਾਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥ ਆਇਆ ਲਿਖਿ ਲੈ ਜਾਵਣਾ ਪਿਆਰੇ ਹੁਕਮੀ ਹੁਕਮੁ ਪਛਾਣੁ ॥ ਗੁਰ ਬਿਨੁ ਹੁਕਮੁ ਨ ਬੂਝੀਐ ਪਿਆਰੇ ਸਾਚੇ ਸਾਚਾ ਤਾਣੁ ॥੩॥

Paṯ parvānā sācẖ kā pi▫āre nām sacẖā nīsāṇ.  Ā▫i▫ā likẖ lai jāvṇā pi▫āre hukmī hukam pacẖẖāṇ.  Gur bin hukam na būjẖī▫ai pi▫āre sācẖe sācẖā ṯāṇ. ||3||

 

 (Parvaana) the command (pat-i) of the Master to conduct the self (saach) truthfully; obedience to (sachaa) Divine Naam is the sign of obeying the Almighty.

The soul (aaiaa) comes with this command and (lai) takes its obedience or otherwise, (likh-i) written down when (jaavna) departing; (hukmi = order-giver) the Almighty (pachhaan-u) recognises one who has obeyed.

(Saachey) the Eternal has (saacha) inviolable (taan-u = strength) powers to decide; and (hukam-u) Divine commands are not (boojheeai) understood (bin-u) without (gur) the guru. 3.

 

ਹੁਕਮੈ ਅੰਦਰਿ ਨਿੰਮਿਆ ਪਿਆਰੇ ਹੁਕਮੈ ਉਦਰ ਮਝਾਰਿ ॥ ਹੁਕਮੈ ਅੰਦਰਿ ਜੰਮਿਆ ਪਿਆਰੇ ਊਧਉ ਸਿਰ ਕੈ ਭਾਰਿ ॥ ਗੁਰਮੁਖਿ ਦਰਗਹ ਜਾਣੀਐ ਪਿਆਰੇ ਚਲੈ ਕਾਰਜ ਸਾਰਿ ॥੪॥

Hukmai anḏar nimmi▫ā pi▫āre hukmai uḏar majẖār.  Hukmai anḏar jammi▫ā pi▫āre ūḏẖa▫o sir kai bẖār.  Gurmukẖ ḏargėh jāṇī▫ai pi▫āre cẖalai kāraj sār. ||4||

 

One (nimmiaa) is conceived (andar-i = in) by (hukmai) Divine will, and (majhaar-i = in) placed in (udar) the womb, with Divine will, i.e. according to the system made by the Creator.

And, with Divine will s/he (jammiaa) is born (oodhau) inverted (sir = head, bhaar-i = landing on) with head down – as is the law of nature.

(Gurmukh-i) one who follows the guru, (chalai) leaves the world after (saar-i) successfully completing his/her (kaaraj) task/role and (jaaneeai = known) is so recognized (dargah) in Divine court. 4.

 

ਹੁਕਮੈ ਅੰਦਰਿ ਆਇਆ ਪਿਆਰੇ ਹੁਕਮੇ ਜਾਦੋ ਜਾਇ ॥ ਹੁਕਮੇ ਬੰਨ੍ਹ੍ਹਿ ਚਲਾਈਐ ਪਿਆਰੇ ਮਨਮੁਖਿ ਲਹੈ ਸਜਾਇ ॥ ਹੁਕਮੇ ਸਬਦਿ ਪਛਾਣੀਐ ਪਿਆਰੇ ਦਰਗਹ ਪੈਧਾ ਜਾਇ ॥੫॥

Hukmai anḏar ā▫i▫ā pi▫āre hukme jāḏo jā▫e.  Hukme banėh cẖalā▫ī▫ai pi▫āre manmukẖ lahai sajā▫e.  Hukme sabaḏ pacẖẖāṇī▫ai pi▫āre ḏargėh paiḏẖā jā▫e. ||5||

 

The mortal (aaia = comes) is born (hukmai andar-i) by Divine will, o (piaarey) dear; the time of (jaado = go) departure is pre-decided, and s/he (jaaey) leaves as ordained.

(Manmukh-i) a self-willed person does not obey Hukam and (lahai = takes) receives (sajaaey) the punishment – of denial of union with the Creator and hence rebirth – and for that, (ba’nnih) is bound (chalaaeea = driven) taken – by Divine justice, (hukmey) by Divine command, i.e. one does not follow the rules, suffers.

One who has lived (sabad-i) by the guru’s teachings, (pachhaaneeai) recognizes/complies with Hukam and (jaaey) goes to Divine presence (paidha) wearing the robe of honour, i.e. is honourably accepted for union with the Master. 5.

 

ਹੁਕਮੇ ਗਣਤ ਗਣਾਈਐ ਪਿਆਰੇ ਹੁਕਮੇ ਹਉਮੈ ਦੋਇ ॥ ਹੁਕਮੇ ਭਵੈ ਭਵਾਈਐ ਪਿਆਰੇ ਅਵਗਣਿ ਮੁਠੀ ਰੋਇ ॥ ਹੁਕਮੁ ਸਿਞਾਪੈ ਸਾਹ ਕਾ ਪਿਆਰੇ ਸਚੁ ਮਿਲੈ ਵਡਿਆਈ ਹੋਇ ॥੬॥

Hukme gaṇaṯ gaṇā▫ī▫ai pi▫āre hukme ha▫umai ḏo▫e.  Hukme bẖavai bẖavā▫ī▫ai pi▫āre avgaṇ muṯẖī ro▫e.  Hukam siñāpai sāh kā pi▫āre sacẖ milai vadi▫ā▫ī ho▫e. ||6||

 

It is (hukmey) with Divine directions that one (ganaaeeai = told count) is made aware (ganat = count) his/her perceived good deeds and expects to be approved; it is also by Divine will that one lives in (haumai) ego and (doey) duality –pursues other ideas.

With Divine will, the law of Karma, one (bhavai) wanders in numerous life forms (bhavaaeeai = made to go round) being put in cycles – of reincarnation; s/he (roey) wails/repents for (mutthi = robbed) fallen prey (avgan-i) to vices.

One who (sinjnaapai) understands/obeys (hukam-u) commands of (saah = king) the Sovereign Master, (milai) finds (sach-u) the Eternal and (vaddiaaee hoey) is glorified in Divine court. 6.

 

ਆਖਣਿ ਅਉਖਾ ਆਖੀਐ ਪਿਆਰੇ ਕਿਉ ਸੁਣੀਐ ਸਚੁ ਨਾਉ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸੋ ਸਾਲਾਹਿਆ ਪਿਆਰੇ ਹਉ ਤਿਨ੍ਹ੍ਹ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਨਾਉ ਮਿਲੈ ਸੰਤੋਖੀਆਂ ਪਿਆਰੇ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਉ ॥੭॥

Ākẖaṇ a▫ukẖā ākẖī▫ai pi▫āre ki▫o suṇī▫ai sacẖ nā▫o.  Jinĥī so salāhi▫ā pi▫āre ha▫o ṯinĥ balihārai jā▫o.  Nā▫o milai sanṯokẖī▫āʼn pi▫āre naḏrī mel milā▫o. ||7||

 

(Aakheeai) it is said, (naau) virtues of (sach-u) the Eternal are (aukha) hard (aakhan-i = saying) to describe, then (kio) how do we (suneeai) hear Naam? – It is hard to find someone who can describe Divine virtues – only the true guru can.

I (balihaarai jaau = am sacrifice) adore and follow (tinh) those (jinhi) who (saalaahiaa) praise/recount virtues of (so = that) the One Master – and emulate them.

(Naau) Naam/the Almighty is (milai) found by (santokheea’n = contented) those who happily accept Divine will; (meyl-i milaau) union is enabled by (nadar-i) Divine grace. 7.

 

ਕਾਇਆ ਕਾਗਦੁ ਜੇ ਥੀਐ ਪਿਆਰੇ ਮਨੁ ਮਸਵਾਣੀ ਧਾਰਿ ॥ ਲਲਤਾ ਲੇਖਣਿ ਸਚ ਕੀ ਪਿਆਰੇ ਹਰਿ ਗੁਣ ਲਿਖਹੁ ਵੀਚਾਰਿ ॥ ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਪਿਆਰੇ ਸਾਚੁ ਲਿਖੈ ਉਰਿ ਧਾਰਿ ॥੮॥੩॥

Kā▫i▫ā kāgaḏ je thī▫ai pi▫āre man masvāṇī ḏẖār.  Lalṯā lekẖaṇ sacẖ kī pi▫āre har guṇ likẖahu vīcẖār.  Ḏẖan lekẖārī nānkā pi▫āre sācẖ likẖai ur ḏẖār. ||8||3||

 

This is how one finds the Master:  (Jey) if (kaaia) the body (theeai) becomes (kaagad-u/kaagaj) the paper, and (man-u) the mind (dhaar-i) the pot of (masvaani) ink, i.e. if the mind gets awareness of Naam and the body practices it.

And (lalita) the tongue is (leykhan-i) the pen for writing (sach) Divine virtues, i.e. praising God; this is how to (likhah-u) write/practice (gun) virtues (har-i) of the Almighty and (veechaar-i) reflect in the mind.

(Dhan-u) blessed is (leykhaari = writer) the person who so (likhai) writes (saach-u) Divine virtues and (dhaar-i) keeps them (ur-i) in mind. 8. 3.

 

————————————————

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਪਹਿਲਾ ਦੁਤੁਕੀ ॥ ਤੂ ਗੁਣਦਾਤੌ ਨਿਰਮਲੋ ਭਾਈ ਨਿਰਮਲੁ ਨਾ ਮਨੁ ਹੋਇ ॥ ਹਮ ਅਪਰਾਧੀ ਨਿਰਗੁਣੇ ਭਾਈ ਤੁਝ ਹੀ ਤੇ ਗੁਣੁ ਸੋਇ ॥੧॥

Soraṯẖ mėhlā 1 pahilā ḏuṯukī.  Ŧū guṇḏāṯou nirmalo bẖā▫ī nirmal nā man ho▫e.  Ham aprāḏẖī nirguṇe bẖā▫ī ṯujẖ hī ṯe guṇ so▫e. ||1||

 

Composition of the first Guru in Raga Soratth, with stanzas (dutuki) of two lines each. O (bhaaee = brother) Almighty, (man-u) the human mind (na hoe) is not (nirmal-u) not; (too) You are (nirmalo) pristine and (gun-daatao = giver of virtues) impart virtues – to purify the mind.

(Ham) we (apraadhi) transgressors are (nirguni) bereft of virtues; (gun-u) virtues (hoey = happen) can be imparted (tey) by (tujh) You (hi) alone. 1.

 

ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਤੂ ਕਰਤਾ ਕਰਿ ਵੇਖੁ ॥ ਹਉ ਪਾਪੀ ਪਾਖੰਡੀਆ ਭਾਈ ਮਨਿ ਤਨਿ ਨਾਮ ਵਿਸੇਖੁ ॥ ਰਹਾਉ ॥

Mere parīṯamā ṯū karṯā kar vekẖ.  Ha▫o pāpī pākẖandī▫ā bẖā▫ī man ṯan nām visekẖ. Rahā▫o.

 

O (meyrey) my (preetma) Beloved Master, (too) You (karta = creator) create and (veykh-u) watch.

(Hau) I am (paapi) a transgressor and (paakhaddeeaa) a impostor; please cause (viseykh-u = special) the sublime (naam) Divine virtues and commands to dwell (man-i) in my mind and (tan-i) body, i.e. guide my thoughts and deeds.

(Rahaau) dwell on this and contemplate.

 

Page 637

 

ਬਿਖੁ ਮਾਇਆ ਚਿਤੁ ਮੋਹਿਆ ਭਾਈ ਚਤੁਰਾਈ ਪਤਿ ਖੋਇ ॥ ਚਿਤ ਮਹਿ ਠਾਕੁਰੁ ਸਚਿ ਵਸੈ ਭਾਈ ਜੇ ਗੁਰ ਗਿਆਨੁ ਸਮੋਇ ॥੨॥

Bikẖ mā▫i▫ā cẖiṯ mohi▫ā bẖā▫ī cẖaṯurā▫ī paṯ kẖo▫e.  Cẖiṯ mėh ṯẖākur sacẖ vasai bẖā▫ī je gur gi▫ān samo▫e. ||2||

 

The human (chit-u) mind (mohiaa) is enticed by (bikh-u = poison) vices of (maaia) the world-play; one (khoey) loses (pat-i) honour, i.e. not approved by the Almighty because of (chaturaaee = cleverness) pretentions to seem virtuous.

Please help me find the guru, because, only (jey) when (giaan-u) awareness of Divine virtues imparted the guru (samoey) is assimilated (mah-i) in (chit-u) the mind, then (sach-i) the Eternal (tthaakur-u) Master (vasai = abides) is found within. 2.

 

ਰੂੜੌ ਰੂੜੌ ਆਖੀਐ ਭਾਈ ਰੂੜੌ ਲਾਲ ਚਲੂਲੁ ॥ ਜੇ ਮਨੁ ਹਰਿ ਸਿਉ ਬੈਰਾਗੀਐ ਭਾਈ ਦਰਿ ਘਰਿ ਸਾਚੁ ਅਭੂਲੁ ॥੩॥

Rūṛou rūṛou ākẖī▫ai bẖā▫ī rūṛou lāl cẖalūl.  Je man har si▫o bairāgī▫ai bẖā▫ī ḏar gẖar sācẖ abẖūl. ||3||

 

By (aakheeai = uttering) remembering (roorrao roorrao = beautiful beautiful) the virtuous Master again and again, one gets (chalool) the deep (laal) red colour, i.e. one is imbued with love of Beloved.

(Jey) if (man-u) the mind (bairaageeai) yearns (sio) for (har-i) the Almighty, one (abhool-u) does not stray off the path – and gets – to (dar-i = gate, ghar-i = home) the abode of (saach-u) the Eternal, within. 3.

 

ਪਾਤਾਲੀ ਆਕਾਸਿ ਤੂ ਭਾਈ ਘਰਿ ਘਰਿ ਤੂ ਗੁਣ ਗਿਆਨੁ ॥ ਗੁਰ ਮਿਲਿਐ ਸੁਖੁ ਪਾਇਆ ਭਾਈ ਚੂਕਾ ਮਨਹੁ ਗੁਮਾਨੁ ॥੪॥

Pāṯālī ākās ṯū bẖā▫ī gẖar gẖar ṯū guṇ gi▫ān.  Gur mili▫ai sukẖ pā▫i▫ā bẖā▫ī cẖūkā manhu gumān. ||4||

 

O Almighty, (too) You pervade (paataali) in lower regions and (akaas-i) in the sky – everywhere. You impart (giaan-u) awareness of (gun) virtues (ghar-i ghar-i = in every home) to all minds.

By (miliai) finding the guru – and following his teachings – (gumaan-u) pride/arrogance (chooka) ends and (sukh-u) peace (paaia) is attained by finding You within. 4

 

ਜਲਿ ਮਲਿ ਕਾਇਆ ਮਾਜੀਐ ਭਾਈ ਭੀ ਮੈਲਾ ਤਨੁ ਹੋਇ ॥ ਗਿਆਨਿ ਮਹਾ ਰਸਿ ਨਾਈਐ ਭਾਈ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੫॥

Jal mal kā▫i▫ā mājī▫ai bẖā▫ī bẖī mailā ṯan ho▫e.  Gi▫ān mahā ras nā▫ī▫ai bẖā▫ī man ṯan nirmal ho▫e. ||5||

 

If we (maajeeai) clean (kaaia) the body (mal-i) rubbing it and washing (jal-i) with water, (bhi) even then (tan-u) the body (hoey) gets (maila) dirty – it is superficial cleaning.

But if we (naaeeai/nhaaeeai) bathe (ras-i) with the elixir (giaan-i) of awareness of Divine virtues, (man-u) the mind and (tan-u) body (hoey) are (nirmal-u) purified, i.e. one‘s thoughts and actions are guided by Divine virtues. 5.

 

ਦੇਵੀ ਦੇਵਾ ਪੂਜੀਐ ਭਾਈ ਕਿਆ ਮਾਗਉ ਕਿਆ ਦੇਹਿ ॥ ਪਾਹਣੁ ਨੀਰਿ ਪਖਾਲੀਐ ਭਾਈ ਜਲ ਮਹਿ ਬੂਡਹਿ ਤੇਹਿ ॥੬॥

Ḏevī ḏevā pūjī▫ai bẖā▫ī ki▫ā māga▫o ki▫ā ḏėh.  Pāhaṇ nīr pakẖālī▫ai bẖā▫ī jal mėh būḏẖėh ṯehi. ||6||

 

If we (poojeeai) worship (deyvi) the goddesses and (deyva) gods, (kia) what can we (maagau) ask and (kia) what will they (deyh-i) give, i.e. nothing is in their hands.

If we (pakhaaleeai) wash their (paahan-u = stone) idols (neer-i) in water, (teyh-i) they (booddah-i/ddoobey) sink (mah-i) in (jal) water – then how can they get us across the world-ocean. 6.

 

ਗੁਰ ਬਿਨੁ ਅਲਖੁ ਨ ਲਖੀਐ ਭਾਈ ਜਗੁ ਬੂਡੈ ਪਤਿ ਖੋਇ ॥ ਮੇਰੇ ਠਾਕੁਰ ਹਾਥਿ ਵਡਾਈਆ ਭਾਈ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੭॥

Gur bin alakẖ na lakẖī▫ai bẖā▫ī jag būdai paṯ kẖo▫e.  Mere ṯẖākur hāth vadā▫ī▫ā bẖā▫ī jai bẖāvai ṯai ḏe▫e. ||7||

 

The Almighty is (alakh-u = without signs) formless and cannot (lakheeai) be seen/found within (bin-u) without the guru; (jag-u) a person – cannot get across the world-ocean of vices on his/her own – s/he (booddai) drowns and (khoey) loses (pat-i) honour – is denied union with the Almighty.

(Vaddiaaeeaa) virtues – by which one gets across the world-ocean – are (haath-i) in the hands of (tthaakur) the Master (meyrai = my) of all; IT (dey-i) gives these (jai) to whosoever IT (bhaavai) pleases, i.e. one gets awareness of virtues to get across the world-ocean by Divine grace. 7.

 

ਬਈਅਰਿ ਬੋਲੈ ਮੀਠੁਲੀ ਭਾਈ ਸਾਚੁ ਕਹੈ ਪਿਰ ਭਾਇ ॥ ਬਿਰਹੈ ਬੇਧੀ ਸਚਿ ਵਸੀ ਭਾਈ ਅਧਿਕ ਰਹੀ ਹਰਿ ਨਾਇ ॥੮॥

Ba▫ī▫ar bolai mīṯẖulī bẖā▫ī sācẖ kahai pir bẖā▫e.  Birhai beḏẖī sacẖ vasī bẖā▫ī aḏẖik rahī har nā▫e. ||8||

 

(Baeear-i = woman) a soul-bride who (bolai) speaks (meetthuli) sweetly, i.e. is not arrogant, and (kahai = utters) remembers/emulates (saach-u) the Eternal Master’s virtues, (bhaaey) pleases (pir) the spouse – the Almighty.

(Beydhi = pierced) deeply in love, s/he (birhai) yearns and (vasi = abides) remains absorbed (sach-i) in the Eternal; s/he (adhik = more) increasingly (rahi) remains in remembrance of (naaey) Naam/virtues and commands (har-i) of the Almighty. 8.

 

ਸਭੁ ਕੋ ਆਖੈ ਆਪਣਾ ਭਾਈ ਗੁਰ ਤੇ ਬੁਝੈ ਸੁਜਾਨੁ ॥ ਜੋ ਬੀਧੇ ਸੇ ਊਬਰੇ ਭਾਈ ਸਬਦੁ ਸਚਾ ਨੀਸਾਨੁ ॥੯॥

Sabẖ ko ākẖai āpṇā bẖā▫ī gur ṯe bujẖai sujān.  Jo bīḏẖe se ūbre bẖā▫ī sabaḏ sacẖā nīsān. ||9||

 

(Sabh-u ko) everyone (aakhai) calls the Almighty his/her (aapna) own, but (bujhai) understands Divine virtues (tey) from the guru is (sujaan-u) wise.

(Jo) those who (beedhey = pierced) deeply love the Master, (sey) they (ubrey = rise above) are saved – get across the world ocean; living by (sabad-u = Divine Word) commands of (sachaa) the Eternal, is (neesaan-u = sign) their identification by the Master. 9.

 

ਈਧਨੁ ਅਧਿਕ ਸਕੇਲੀਐ ਭਾਈ ਪਾਵਕੁ ਰੰਚਕ ਪਾਇ ॥ ਖਿਨੁ ਪਲੁ ਨਾਮੁ ਰਿਦੈ ਵਸੈ ਭਾਈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਇ ॥੧੦॥੪॥

Īḏẖan aḏẖik sakelī▫ai bẖā▫ī pāvak rancẖak pā▫e.  Kẖin pal nām riḏai vasai bẖā▫ī Nānak milaṇ subẖā▫e. ||10||4||

 

When we (sakeyleeai) put together (adhik) a lot of (eedhan-u) firewood and (paaey) apply to it (ranchk) a bit of (paavak-u) fire – the whole lot of wood reduces to ash.

Similarly, if (naam-u) Divine virtues and commands (vasai = abide) are remembered for (khin pal) a short while – the vices are driven out from the mind, and (milan-u) union with the Master becomes (subhaaey = natural) easy. 10. 4.

 

SGGS pp 634-636, Soratth M: 1, Astpadis 1-2.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ਅਸਟਪਦੀਆ ਚਉਤੁਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 1 asatpaḏī▫ā cẖa▫uṯukī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (asttpadeeaa) of eight stanzas (chautuki) each with four lines.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad Guru Nanak emphasizes that the only way one can make a success of human birth, is by overcoming temptations in the world-play to attain union with the Creator. This is achieved by conducting the self by Naam – emulating Divine virtues and obeying Hukam/Divine commands. In other words one should perform the allotted role of life sincerely. Worshipping at mausoleums or any other form of worship is fruitless. The Shabad uses the word Bairaag/vairaag in both its meanings, i.e. detachment from the word-play, and yearning for the Almighty

 

ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

Ḏubiḏẖā na paṛa▫o har bin hor na pūja▫o maṛai masāṇ na jā▫ī.  Ŧarisnā rācẖ na par gẖar jāvā ṯarisnā nām bujẖā▫ī.

 

I do not (parrau = fall into) engage in (dubidha = duality) pursuit of other ideas, (poojau = worship) invoke (hor-u) anyone else (bin-u) except (har-i) the Almighty or (jaaee) go to (marrai) mausoleums/graves, or (masaan) crematoriums to pray.

I do not (jaava) go (ghar-i) to homes of (par) others (raach-i = engrossed) driven by (trisna = craving) desires, I do not look elsewhere; the fire of (trisna) desires – in my mind – has been (bujhaaee) quenched (naam-i) by awareness and practice of Naam/Divine virtues and commands.

Note: This may be understood thus: If one acts by Naam/Hukam/Divine commands/the Divine laws, the correct way of doing things, then everything is achieved and running around is obviated.

 

ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥ ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥

Gẖar bẖīṯar gẖar gurū ḏikẖā▫i▫ā sahj raṯe man bẖā▫ī.  Ŧū āpe ḏānā āpe bīnā ṯū ḏevėh maṯ sā▫ī. ||1||

 

The guru (dikhaaia) has shown me (ghar-u = home) the abode of the Almighty (bheetar-i) within (ghar = home) the mind; this state of (ratey) being imbued (sahj-i) steadfastly, (bhaaee) is pleasing to my (man) mind.

But O Almighty, the mortals cannot get this on their own; (too) You (aapey) Yourself (daanaa = wise) know and (beena) watch, and Yourself (deyvah-i) give (saaee) that (mat-i) sense – whatever is right for the creatures. 1.

 

ਮਨੁ ਬੈਰਾਗਿ ਰਤਉ ਬੈਰਾਗੀ ਸਬਦਿ ਮਨੁ ਬੇਧਿਆ ਮੇਰੀ ਮਾਈ ॥ ਅੰਤਰਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਬਾਣੀ ਸਾਚੇ ਸਾਹਿਬ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਰਹਾਉ ॥

Man bairāg raṯa▫o bairāgī sabaḏ man beḏẖi▫ā merī mā▫ī.  Anṯar joṯ niranṯar baṇī sācẖe sāhib si▫o liv lā▫ī. Rahā▫o.

 

When (man-u) the mind is (beydhiaa = pierced) strongly influenced (sabad-i = word) by the guru’s teachings, (man-u) the mind becomes (bairaagi) detached from the world-play and (ratau) is imbued with (bairaag-i) yearning for the Almighty, o (meyri) my (maaee) mother.

It then (nirantar-i = without gap) continuously experiences (jot-i = light) the Supreme Spirit (antar-i) within, and receives (baani) the Divine Word, i.e. connects with the Almighty; with this, it (liv laaee) remains absorbed (siau = with) in (saachey) the Eternal (sahib) Master.

(Rahaau) dwell on this and contemplate.

 

ਅਸੰਖ ਬੈਰਾਗੀ ਕਹਹਿ ਬੈਰਾਗ ਸੋ ਬੈਰਾਗੀ ਜਿ ਖਸਮੈ ਭਾਵੈ ॥ ਹਿਰਦੈ ਸਬਦਿ ਸਦਾ ਭੈ ਰਚਿਆ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥

Asaʼnkẖ bairāgī kahėh bairāg so bairāgī jė kẖasmai bẖāvai.  Hirḏai sabaḏ saḏā bẖai racẖi▫ā gur kī kār kamāvai.

 

(Asankh) countless people who show themselves (bairaagi) detached from the world-play, and (kahah-i) talk of (bairaag) yearning for the Almighty, but only (so) that person is the real (bairaagi) renouncer and seeker (ji) who (bhaavai) is liked (khasmai) by, i.e. obeys, the Master.

With (sabad-i = Divine word) Hukam/Divine commands in (hirdai) the mind, such a person is (sadaa) ever (rachiaa) absorbed in (bhai = fear) obedience of Divine commands by (kamaavai) carrying out (kaar = work) instructions (ki) of the Guru.

 

ਏਕੋ ਚੇਤੈ ਮਨੂਆ ਨ ਡੋਲੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਵੈ ॥ ਸਹਜੇ ਮਾਤਾ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਸਾਚੇ ਕੇ ਗੁਣ ਗਾਵੈ ॥੨॥

Ėko cẖeṯai manū▫ā na dolai ḏẖāvaṯ varaj rahāvai.  Sėhje māṯā saḏā rang rāṯā sācẖe ke guṇ gāvai. ||2||

 

S/he (cheytai) keeps in mind (eyko) the One Master, his/her (manuaa) mind does not (ddolai) waver; s/he (rahaavai) keeps it (varaj-i = forbid) restrained from (dhaavat-u) wandering – making it stable with the guru’s guidance.

(Maata = intoxicated) absorbed in the Almighty (sahjey = naturally) all the time, s/he is (sadaa) ever (raata) imbued with (rang-i) love of, and (gaavai = sings) praises and emulates (gun) virtues of, (saachey) the Eternal Master. 2.

 

ਮਨੂਆ ਪਉਣੁ ਬਿੰਦੁ ਸੁਖਵਾਸੀ ਨਾਮਿ ਵਸੈ ਸੁਖ ਭਾਈ ॥ ਜਿਹਬਾ ਨੇਤ੍ਰ ਸੋਤ੍ਰ ਸਚਿ ਰਾਤੇ ਜਲਿ ਬੂਝੀ ਤੁਝਹਿ ਬੁਝਾਈ ॥

Manū▫ā pa▫uṇ binḏ sukẖvāsī nām vasai sukẖ bẖā▫ī. Jihbā neṯar soṯar sacẖ rāṯe jal būjẖī ṯujẖėh bujẖā▫ī.

 

When (paun-u = air – metaphor for) the wandering (manuaa) mind (sukhvaasi = abides in peace) is at peace – free from wandering – even (bind-u = a bit) for a moment, (naam-i) the Almighty (vasai = abides) is discovered within and one is (sukh) at peace, o (bhaaee) brother.

(Jihba) the tongue, (neytr) eyes and (sotr) ears are (raatey) imbued with love (sach-i) of the Eternal, i.e. want to experience the Divine; then (jal-i = burning) the fire of craving – the cause for duality – (boojhi) is quenched; (tujhah-i) You alone can (bujhaaee) quench that, i.e. bestow peace, O Almighty.

 

ਆਸ ਨਿਰਾਸ ਰਹੈ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥ ਭਿਖਿਆ ਨਾਮਿ ਰਜੇ ਸੰਤੋਖੀ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਪੀਆਈ ॥੩॥

Ās nirās rahai bairāgī nij gẖar ṯāṛī lā▫ī.  Bẖikẖi▫ā nām raje sanṯokẖī amriṯ sahj pī▫ā▫ī. ||3||

 

A person who is (bairaagi) detached from the world-play, (rahai) remains (niraas) withdrawn from (aas) expectations from elsewhere and (taarri laaee = be in deep meditation) remains focused, (nij ghar-i = in own home) within.

Those who (santokhi = contented) accept Divine will happily (rajey) are satiated with (bhikhia = alms) the wealth of awareness (naam-i) of Divine virtues and commands, and (peeaaee) drink (amrit-u) the Divine elixir, i.e. practice them, (sahj-i) steadfastly. 3.

 

ਦੁਬਿਧਾ ਵਿਚਿ ਬੈਰਾਗੁ ਨ ਹੋਵੀ ਜਬ ਲਗੁ ਦੂਜੀ ਰਾਈ ॥ ਸਭੁ ਜਗੁ ਤੇਰਾ ਤੂ ਏਕੋ ਦਾਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ॥

Ḏubiḏẖā vicẖ bairāg na hovī jab lag ḏūjī rā▫ī.  Sabẖ jag ṯerā ṯū eko ḏāṯā avar na ḏūjā bẖā▫ī.

 

(Bairaag-u) yearning for the Almighty (na hovi = does not happen) is not possible (vich-i) in (dubidha) duality, (jab lag-u) as long as there are (dooji) other thoughts (raaee = equal to mustard seed) even a bit.

O Creator, (sabh-u) every (jag-u = world) creature is (teyra = yours) created by You; (too) You (eyko) alone are their (daata = giver) provider; there is (na dooja = other) none (avar-u) else I look to, (bhaaee = brother/dear) o my dear Master.

 

ਮਨਮੁਖਿ ਜੰਤ ਦੁਖਿ ਸਦਾ ਨਿਵਾਸੀ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥ ਅਪਰ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਕਹਣੈ ਕੀਮ ਨ ਪਾਈ ॥੪॥

Manmukẖ janṯ ḏukẖ saḏā nivāsī gurmukẖ ḏe vadi▫ā▫ī.  Apar apār agamm agocẖar kahṇai kīm na pā▫ī. ||4||

 

(Jant = creatures) those who are (manmkh-i) self-willed – do not obey the Almighty and the guru’s teachings – (sadaa) ever (nivaasi = dwell in) remain (dukh-i) in distress – by being kept away from You; on the other hand You (dey) give (vaddiaaee) glory – of union with You – (gurmukh-i) to those who follow the guru.

O Almighty, you are (apar = without far end) limitless, (apaar) Infinite, (agamm) beyond reach/comprehension and (agochar) not perceived by the senses; (kahnai = by talk) people may talk of Your virtues, but cannot (paaee) put (keem/keemat) price, i.e. Your virtues cannot be evaluated. 4.

 

ਸੁੰਨ ਸਮਾਧਿ ਮਹਾ ਪਰਮਾਰਥੁ ਤੀਨਿ ਭਵਣ ਪਤਿ ਨਾਮੰ ॥ ਮਸਤਕਿ ਲੇਖੁ ਜੀਆ ਜਗਿ ਜੋਨੀ ਸਿਰਿ ਸਿਰਿ ਲੇਖੁ ਸਹਾਮੰ ॥

Sunn samāḏẖ mahā parmārath ṯīn bẖavaṇ paṯ nāmaʼn. Masṯak lekẖ jī▫ā jag jonī sir sir lekẖ sahāmaʼn.

 

The (mahaa) great Almighty (pat-i) Master (teen-i) of the three (bhavan) regions – sky, land, water – remains in one (sunn = sensation-less/still, samaadhi = deep meditation) still state, i.e. not influenced by anything; awareness of IT’s (naam’n = name) virtues and commands is (parm-aarath) the supremely valuable wealth.

IT puts (leykh-u) writing (mastak-i) on the forehead, i.e. puts consequences of deeds in destiny, of (jeeaa) the creatures, and puts them in various (joni) life forms (jag-i) in the world; they (sahama-n) bear what is (leykh-u = writing) ordained (sir-i sir-i = on every head) for everyone – based on deeds.

 

ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਆਪੇ ਭਗਤਿ ਦ੍ਰਿੜਾਮੰ ॥ ਮਨਿ ਮੁਖਿ ਜੂਠਿ ਲਹੈ ਭੈ ਮਾਨੰ ਆਪੇ ਗਿਆਨੁ ਅਗਾਮੰ ॥੫॥

Karam sukaram karā▫e āpe āpe bẖagaṯ ḏariṛ▫ām. Man mukẖ jūṯẖ lahai bẖai mānaʼn āpe gi▫ān agāmaʼn. ||5||

 

The Almighty (aapey) IT-self (karaaey) causes them do (karam = deeds) duties and (sukaram) good deeds, and for the latter, (drirraama’n) creates firm commitment for (bhagat-i = devotion) practice of Divine virtues and commands.

(Jootth-i) defilement of (man-i= mind) thought and (mukh-i = mouth) speech (lahai) is removed by (maana’n) accepting (bhai = fear) authority, i.e. obeying the Almighty; God is (agaama’n) beyond reach/comprehension, bestows (giaan-u) awareness of IT’s virtues and commands (aapey) on IT’s own. 5.

Page 635

 

ਜਿਨ ਚਾਖਿਆ ਸੇਈ ਸਾਦੁ ਜਾਣਨਿ ਜਿਉ ਗੁੰਗੇ ਮਿਠਿਆਈ ॥ ਅਕਥੈ ਕਾ ਕਿਆ ਕਥੀਐ ਭਾਈ ਚਾਲਉ ਸਦਾ ਰਜਾਈ ॥

Jin cẖākẖi▫ā se▫ī sāḏ jāṇan ji▫o gunge miṯẖi▫ā▫ī.  Akthai kā ki▫ā kathī▫ai bẖā▫ī cẖāla▫o saḏā rajā▫ī.

 

(Jin-i) those who (chaakhia = taste) eat something (seyee) only they (jaanan-i) know its (saad-u) taste, similarly one who practices Divine virtues and commands, knows the pleasure of being at peace, but cannot describe it; it is (jio) like (gungey) a dumb person eating (mitthiaaee = sweet) something delicious cannot tell its taste but the pleasure shows on his/her face – similarly life of a devotee shows it.

(Kia) how can we (katheeai) describe (akathai) the indescribable, o (bhaaee) brethren? Just (chaalau = walk) live by (rajaaee) Divine will (sadaa) for ever.

 

ਗੁਰੁ ਦਾਤਾ ਮੇਲੇ ਤਾ ਮਤਿ ਹੋਵੈ ਨਿਗੁਰੇ ਮਤਿ ਨ ਕਾਈ ॥ ਜਿਉ ਚਲਾਏ ਤਿਉ ਚਾਲਹ ਭਾਈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥੬॥

Gur ḏāṯā mele ṯā maṯ hovai nigure maṯ na kā▫ī.  Ji▫o cẖalā▫e ṯi▫o cẖālah bẖā▫ī hor ki▫ā ko kare cẖaṯurā▫ī. ||6||

 

When (daata = giver) the beneficent Master (meyley = causes to meet) leads to (gur-u) the guru (ta) then (hovai = happens) one gets (mat-i) the understanding – of Divine virtues and commands; (nigurey = guru-less) a self-willed person has (na kaaee = not any) no (mat-i) understanding of – these, and is direction-less.

(Jio) the way God (chalaaey = causes to move) causes, (tio) that way we (chaalah-i = move) act, o (bhaaee) brethren; (kiaa) what (hor) other (chaturaaee) cleverness can (ko) anyone (karey = do) use? – one should live by Naam and give up acting by self-will. 6.

 

ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥ ਜਿਤੁ ਤੁਧੁ ਲਾਏ ਤੇਹਾ ਫਲੁ ਪਾਇਆ ਤੂ ਹੁਕਮਿ ਚਲਾਵਣਹਾਰਾ ॥

Ik bẖaram bẖulā▫e ik bẖagṯī rāṯe ṯerā kẖel apārā.  Jiṯ ṯuḏẖ lā▫e ṯehā fal pā▫i▫ā ṯū hukam cẖalāvaṇhārā.

 

The Almighty (bharam-i) deludes (ik-i = one type) some and (bhulaaey) leads them astray; while (ik-i = another type) some others are (raatey) imbued with (bhagti) devotion/obedience; (teyra) Your (kheyl-u) play is – phenomena are – (apaar = infinite) beyond human comprehension, o Almighty.

(Jit-u) whatever (tudh-u) You (laaey) cause the creatures to engage in, they (paaia) obtain (phal-u = fruit) the result (teyha) accordingly; (too) You are the authority (chalaavanhaara) who moves everyone (hukam-i) by Your orders.

 

ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥

Sevā karī je kicẖẖ hovai apṇā jī▫o pind ṯumārā.  Saṯgur mili▫ai kirpā kīnī amriṯ nām aḏẖārā. ||7||

 

I can (karee = do, seyva = service) serve – with my resources – (jey) if (hovai) there is (kichh-u) anything (aapna = own) my own; (jeeo) the soul and (pindd-u) body are (tumaara = yours) given by You.

When one (miliai) finds him, (satigur-i) the true guru (kirpa keenee) kindly imparts awareness of (amrit) the life-giving (naam-u) Divine commands, as (adhaara = support) guide for life. 7

 

ਗਗਨੰਤਰਿ ਵਾਸਿਆ ਗੁਣ ਪਰਗਾਸਿਆ ਗੁਣ ਮਹਿ ਗਿਆਨ ਧਿਆਨੰ ॥ ਨਾਮੁ ਮਨਿ ਭਾਵੈ ਕਹੈ ਕਹਾਵੈ ਤਤੋ ਤਤੁ ਵਖਾਨੰ ॥

Gagnanṯar vāsi▫ā guṇ pargāsi▫ā guṇ mėh gi▫ān ḏẖi▫ānaʼn.  Nām man bẖāvai kahai kahāvai ṯaṯo ṯaṯ vakẖānaʼn.

 

One is then (pargaasia) enlightened with (gun) virtues of the Almighty, (vaasia = dwells) remains in (gagnantar-i = in the sky) an exalted spiritual awareness – identifying the Almighty within; with (giaan) awareness of (gun) virtues, s/he (dhiaana’n) focuses, i.e. pays attention to emulate them in practice.

(Naam-u) Divine virtues and commands (bhavai = liked) are appealing to him/her; s/he (kahai = utters) remembers and (kahaavai = causes to say) motivates others likewise, (vakhaana’n) imparting this (tato tat-u) essence of all essences.

 

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥ ਪੂਰਾ ਬੈਰਾਗੀ ਸਹਜਿ ਸੁਭਾਗੀ ਸਚੁ ਨਾਨਕ ਮਨੁ ਮਾਨੰ ॥੮॥੧॥

Sabaḏ gur pīrā gahir gambẖīrā bin sabḏai jag ba▫urānaʼn.  Pūrā bairāgī sahj subẖāgī sacẖ Nānak man mānaʼn. ||8||1||

 

(Sabad-u = Divine Word) Naam/Hukam/Divine commands are (gahar = deep, gambheera = profound) the most profound (gur, = guru, peera = Muslim name for guru) guide for life; (jag-u = world) a person (bauraana’n = mad) lacks direction (bin-u) without awareness (sabdai) of Divine commands.

(Man-u) the mind which (maana’n = believes) has faith in (sach-u) the Eternal, – and shuns duality – is (subhaagi) fortunate; s/he remains (sahj-i) in a state of poise and is (poora = complete) a genuine (bairaagi = one who yearns) seeker, says Guru Nanak. 8. 1.

 

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Note: The Shabad below says people believing in good and bad deeds based on superstitions engage in rituals. One needs to follow the guru’s teachings to understand the path to be followed to find the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਤਿਤੁਕੀ ॥ ਆਸਾ ਮਨਸਾ ਬੰਧਨੀ ਭਾਈ ਕਰਮ ਧਰਮ ਬੰਧਕਾਰੀ ॥ ਪਾਪਿ ਪੁੰਨਿ ਜਗੁ ਜਾਇਆ ਭਾਈ ਬਿਨਸੈ ਨਾਮੁ ਵਿਸਾਰੀ ॥ ਇਹ ਮਾਇਆ ਜਗਿ ਮੋਹਣੀ ਭਾਈ ਕਰਮ ਸਭੇ ਵੇਕਾਰੀ ॥੧॥

Soraṯẖ mėhlā 1 ṯiṯukī.  Āsā mansā banḏẖnī bẖā▫ī karam ḏẖaram banḏẖkārī.  Pāp punn jag jā▫i▫ā bẖā▫ī binsai nām visārī.  Ih mā▫i▫ā jag mohṇī bẖā▫ī karam sabẖe vekārī. ||1||

 

Composition of the first Guru in Raga Soratth, stanzas with (tituki) three lines each. O (bhaai) brethren, (aasa) expectations and (mansa) desires are (bandhni) cause bondage to themselves and (bandhkaari = binder) bind one to (dharam) religious (karam) rituals.

(Jag-u = world) those persons who believe in (paap) evil and (pun-i) good deeds based on superstitions, perform rituals (visaari) forgetting (naam-u) Divine virtues and commands; they (binsai = destroyed) succumb to temptations/vices and keeps being (jaaia) born repeatedly.

(Ih) this (maaia) world-play, i.e. what one sees happening, (mohni) tempts (jag-i) the creature; (sabh-e) all (karam) rituals are (veykaari) of no use – for overcoming temptations, but practice of Naam, i.e. practice of Divine virtues and commands, is effective. 1.

 

ਸੁਣਿ ਪੰਡਿਤ ਕਰਮਾ ਕਾਰੀ ॥ ਜਿਤੁ ਕਰਮਿ ਸੁਖੁ ਊਪਜੈ ਭਾਈ ਸੁ ਆਤਮ ਤਤੁ ਬੀਚਾਰੀ ॥ ਰਹਾਉ ॥

Suṇ pandiṯ karmā kārī.  Jiṯ karam sukẖ ūpjai bẖā▫ī so āṯam ṯaṯ bīcẖārī. Rahā▫o.

 

Please (sun-i) listen o (pandit) scholar of scriptures, and (kaari) performer of (karma) rituals.

(Beechaari) contemplate and find (su) that (tat-u = real) productive (karam-i) action by (jit-u) which (sukh-u = peace) a restful state (upjai) is attained – when the soul is not subject to rebirth.

(Rahaau) dwell on this and contemplate.

 

ਸਾਸਤੁ ਬੇਦੁ ਬਕੈ ਖੜੋ ਭਾਈ ਕਰਮ ਕਰਹੁ ਸੰਸਾਰੀ ॥ ਪਾਖੰਡਿ ਮੈਲੁ ਨ ਚੂਕਈ ਭਾਈ ਅੰਤਰਿ ਮੈਲੁ ਵਿਕਾਰੀ ॥ ਇਨ ਬਿਧਿ ਡੂਬੀ ਮਾਕੁਰੀ ਭਾਈ ਊਂਡੀ ਸਿਰ ਕੈ ਭਾਰੀ ॥੨॥

Sāsaṯ beḏ bakai kẖaṛo bẖā▫ī karam karahu sansārī.  Pakẖand mail na cẖūk▫ī bẖā▫ī anṯar mail vikārī.  In biḏẖ dūbī mākurī bẖā▫ī ūʼndī sir kai bẖārī. ||2||

 

O Pandit, you (kharro) stand up and (bakai = tell) announce what (saasat-u) Shastras and (beyd-u) the Veda teach, but (karahu) do (karam) deeds for (sansaari = of the world) material gain.

Remember, (mail-u = dirt) influence (vikaari) of vices does not (chookaee = end) leave the mind (paakhandd-i) with pretense.

It is in (in) this (bidh-i) way that (maakuri/makrri) the spider (ddoobi = drowns) is consumed – by its own web – and falls (oonddi) inverted (bhaari) on its (sir) head, i.e. pretentious people are self-destructive. 2.

 

ਦੁਰਮਤਿ ਘਣੀ ਵਿਗੂਤੀ ਭਾਈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਮੁ ਨ ਪਾਈਐ ਭਾਈ ਬਿਨੁ ਨਾਮੈ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਸੁਖੁ ਪਾਏ ਭਾਈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੩॥

Ḏurmaṯ gẖaṇī vigūṯī bẖā▫ī ḏūjai bẖā▫e kẖu▫ā▫ī.  Bin saṯgur nām na pā▫ī▫ai bẖā▫ī bin nāmai bẖaram na jā▫ī.  Saṯgur seve ṯā sukẖ pā▫e bẖā▫ī āvaṇ jāṇ rahā▫ī. ||3||

 

Actions based on (durmat-i) evil thinking cause (ghani) great (vigooti) ignominy; because (doojai) other (bhaa-e = love) thoughts – looking to others than the Almighty – (khuaai) leads one astray, and one is lost.

Awareness of (naa-u) Divine virtues and commands is not (paaeeai) obtained (bin-u) except from (satigur-u) the true guru; and (bharam-u) delusion does not (jaai) leave the mind (bin-u) except (naamai) with Naam.

When one (seyvey = serves) follows (satigur) the true guru, (ta) then s/he (paaey) becomes (sukh-u = comfort) being restful – by union with Almighty – and further (aavan-u = coming, jaan-u = going) births and deaths (rahaai) are obviated. 3.

 

ਸਾਚੁ ਸਹਜੁ ਗੁਰ ਤੇ ਊਪਜੈ ਭਾਈ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚਿ ਸਮਾਈ ॥ ਗੁਰੁ ਸੇਵੇ ਸੋ ਬੂਝੈ ਭਾਈ ਗੁਰ ਬਿਨੁ ਮਗੁ ਨ ਪਾਈ ॥ ਜਿਸੁ ਅੰਤਰਿ ਲੋਭੁ ਕਿ ਕਰਮ ਕਮਾਵੈ ਭਾਈ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਈ ॥੪॥

Sācẖ sahj gur ṯe ūpjai bẖā▫ī man nirmal sācẖ samā▫ī.  Gur seve so būjẖai bẖā▫ī gur bin mag na pā▫ī.  Jis anṯar lobẖ kė karam kamāvai bẖā▫ī kūṛ bol bikẖ kẖā▫ī. ||4||

 

(Saach-u) truthfulness and (sahj) tranquility/poise (upjai = created) comes (tey) from the guru whose teachings make (man-u) the mind (nirmal-u = purified) free of vices, enabling it to (samaai) be absorbed (saach-i) in the Eternal.

One who (seyvey = serves) follows the guru, (so) that person (boojhai) understands (mag-u) the path to the Almighty, which cannot (paai) be found (bin-u) without the guru.

(Jis-u) one who has (lobh-u = greed) thoughts of material gain (k-i) what can s/he achieve, i.e. achieves nothing, by (kamaavai) performing (karam) rituals; s/he (bol-i) speaks (koorr-u) falsehoods, i.e. pretends to be virtuous but (khaai) consumes (bikh-u) poison, i.e. harms him/her-self spiritually. 4.

 

ਪੰਡਿਤ ਦਹੀ ਵਿਲੋਈਐ ਭਾਈ ਵਿਚਹੁ ਨਿਕਲੈ ਤਥੁ ॥ ਜਲੁ ਮਥੀਐ ਜਲੁ ਦੇਖੀਐ ਭਾਈ ਇਹੁ ਜਗੁ ਏਹਾ ਵਥੁ ॥ ਗੁਰ ਬਿਨੁ ਭਰਮਿ ਵਿਗੂਚੀਐ ਭਾਈ ਘਟਿ ਘਟਿ ਦੇਉ ਅਲਖੁ ॥੫॥

Pandiṯ ḏahī vilo▫ī▫ai bẖā▫ī vicẖahu niklai ṯath.  Jal mathī▫ai jal ḏekẖī▫ai bẖā▫ī ih jag ehā vath.  Gur bin bẖaram vigūcẖī▫ai bẖā▫ī gẖat gẖat ḏe▫o alakẖ. ||5||

 

O (pandit) learned man, when we (viloeeai) churn (dahi) curd/yogurt (tath-u = essence) butter (niklai) comes (vichahu) from within it, i.e. those who contemplate Naam find the Master.

 But when (jal-u) water (matheeai) is churned we (deykheeai = see) get water; (ih-u) this (jag-u = world) world-play is (eha) the same (vath-u = thing) phenomenon– by performing rituals, people get the satisfaction of performing them, but do not find the Almighty.

(Bin-u) without the guru, we (vigucheeai) are frustrated by acting (bharam-i) in delusion; the Almighty is present (ghatt-i ghatt-i) in everyone but (alakh-u) unseen – we need the guru’s guidance to find IT within us. 5.

 

ਇਹੁ ਜਗੁ ਤਾਗੋ ਸੂਤ ਕੋ ਭਾਈ ਦਹ ਦਿਸ ਬਾਧੋ ਮਾਇ ॥ ਬਿਨੁ ਗੁਰ ਗਾਠਿ ਨ ਛੂਟਈ ਭਾਈ ਥਾਕੇ ਕਰਮ ਕਮਾਇ ॥ ਇਹੁ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਭਾਈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੬॥

Ih jag ṯāgo sūṯ ko bẖā▫ī ḏah ḏis bāḏẖo mā▫e.  Bin gur gāṯẖ na cẖẖūt▫ī bẖā▫ī thāke karam kamā▫e.  Ih jag bẖaram bẖulā▫i▫ā bẖā▫ī kahṇā kicẖẖū na jā▫e. ||6||

 

 (Ihu) this (jag-u) world is (baadho) tied (dah dis = ten directions) on all sides with (taago) a thread of (soot) cotton, i.e. of (maaey/maaia) temptations/pleasures of the world-play – like this weak thread pleasures of the world-play are transitory.

(Gaatth-i/gaantth-i) the knots of the thread cannot (choottai = freed) opened, i.e. release from temptations is not possible (bin-u) without the guru; people (thaakey) get tired, i.e. try but fail to attain this freedom by (kamaaey) performing (karam) rituals.

The creatures of (ihu) this (jag-u) world (bhulaaia) are led astray (bharam-i) by delusion; (kichoo na) nothing (jaaey) can be (kahna) said – wonder why people do this. 6.

 

ਗੁਰ ਮਿਲਿਐ ਭਉ ਮਨਿ ਵਸੈ ਭਾਈ ਭੈ ਮਰਣਾ ਸਚੁ ਲੇਖੁ ॥ ਮਜਨੁ ਦਾਨੁ ਚੰਗਿਆਈਆ ਭਾਈ ਦਰਗਹ ਨਾਮੁ ਵਿਸੇਖੁ ॥

Gur mili▫ai bẖa▫o man vasai bẖā▫ī bẖai marṇā sacẖ lekẖ.  Majan ḏān cẖang▫ā▫ī▫ā bẖā▫ī ḏargėh nām visekẖ.

 

(Miliai) by finding – and following – the guru (bhau = fear) respect for the Almighty (vasai) abides (man-i) in the mind; (marna = dying) killing ego and submitting to the Almighty is by (leykh-u = writing) good fortune which makes one (sach-u = truthful) acceptable (dargah) in Divine court.

One who practices (naam-u) Divine virtues and commands, receives (viseykh-u/vishesh) special status (dargah) in Divine court, for attainment of which people perform (majan-u) ceremonial bath, give (daan-u) charities and (changiaaeeaa) do good deeds.

 

 

Page 636

 

ਗੁਰੁ ਅੰਕਸੁ ਜਿਨਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭਾਈ ਮਨਿ ਵਸਿਆ ਚੂਕਾ ਭੇਖੁ ॥੭॥

Gur ankas jin nām driṛ▫ā▫i▫ā bẖā▫ī man vasi▫ā cẖūkā bẖekẖ. ||7||

 

Like the (ankas-u) the goad in the hand of the elephant driver controls the animal, (gur) the guru’s teachings control the mind and (drirraaia) create firm commitment for Naam; when this commitment (vasiaa = abides) is kept (man-i) in mind (bheykh-u = garb) pretention (chooka) ends.

 

ਇਹੁ ਤਨੁ ਹਾਟੁ ਸਰਾਫ ਕੋ ਭਾਈ ਵਖਰੁ ਨਾਮੁ ਅਪਾਰੁ ॥ ਇਹੁ ਵਖਰੁ ਵਾਪਾਰੀ ਸੋ ਦ੍ਰਿੜੈ ਭਾਈ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ
ਭਾਈ ਮੇਲਿ ਕਰੇ ਵਾਪਾਰੁ ॥੮॥੨॥

Ih ṯan hāt sarāf ko bẖā▫ī vakẖar nām apār.  Ih vakẖar vāpārī so ḏariṛai bẖā▫ī gur sabaḏ kare vīcẖār.  Ḏẖan vāpārī nānkā bẖā▫ī mel kare vāpār. ||8||2||

 

(Ih-u) this human (tan-u) body is (haatt-u) the shop (ko) of (saraaf) a jeweler in which (vakhar-u) the merchandise is the valuable Naam of (apaar-u) the Infinite, i.e. Naam is within us.

Only (so) that (vaapaari = dealer) person (drirrai) has firm commitment to (ih-u) this (vakhar-u) merchandise, i.e. only that person truly lives by Naam, who (karey veechaar-u) contemplates (sabad-i) on the teachings of (gur) the guru.

(Dhan-u) blessed is (vaapaari = dealer) the person who (karey vapaar-u = deals) leads life by (meyl-i) finding, and following the guru. 8. 2.