SGGS p 489 Goojri M: 1, Shabads 1-2.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ikoaʼnkār saṯ nām karṯā purakẖ nirbẖa o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

(1) One Single (oan-kaar) Entity all-encompassing in time and space (sat naam) having eternal virtues, (karta) Creator, (purakh) all pervasive, (nir-bhau) without fear – does not favor any one, (nir-vair) without enmity – holds nothing against any one, (akaal moorat) embodiment of timeless-ness and deathless-ness (ajooni) unborn and (sai-bha’n) self-existent – self created and self-sustaining, is understood (gur prasaad-i) with the true Guru ‘s grace/guidance.

 

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Rāg gūjrī mėhlā 1 cẖaupḏe gẖar 1.

 

Composition of the first Guru in Raag Goojri, (chaupad-e) compositions with four stanzas each; (ghar-u) to be sung to the first beat.

 

Note: This Shabad uses the analogy Hindu practice of idol-worship to show how to worship the Formless Almighty looking at the human body as the temple. The Brahmin makes sandal-wood paste by rubbing pieces of sandalwood on (ursa) a stone and puts (kungu) saffron on the idol. These are taken as the reference to show how Gurmat, the guru’s teachings are different from Hindu practices.

 

ਤੇਰਾ ਨਾਮੁ ਕਰੀ ਚਨਣਾਠੀਆ ਜੇ ਮਨੁ ਉਰਸਾ ਹੋਇ ॥ ਕਰਣੀ ਕੁੰਗੂ ਜੇ ਰਲੈ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਹੋਇ ॥੧॥

Ŧerā nām karī cẖanṇāṯẖīā je man ursā hoe. Karṇī kungū je ralai gẖat anṯar pūjā hoe. ||1||

 

 (Jey) if I (kari) make my (man-u) mind (hoey) to be (ursa) the stone on which the Brahmin rubs sandalwood pieces to make paste and (kari = make) use  (teyra) Your Naam/virtues for (chan-naathia) pieces of sandal-wood to rub on the mind, i.e. if my mind is guided by Divine virtues and commands.

And if I make my (karni) deeds to be guided by Divine virtues and commands, instead of (ralai) combining (kungu) saffron with the sandalwood paste for worship, then (Pooja) worship (hoey) is deemed performed (antar-i) in (ghatt) the body/mind itself. 1.

 

ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Pūjā kīcẖai nām ḏẖiāīai bin nāvai pūj na hoe. ||1|| rahāo.

 

O my mind, (keechai) perform (pooja) worship by (dhiaaeeai) remembering and acting according to (naam-u) Divine virtues and commands; (pooj) worship (na hoey) is not be performed (bin-u) without conducting the self (naavai) according to Naam, i.e. performing rituals is not worship. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨੁ ਧੋਵੈ ਕੋਇ ॥ ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਐ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥੨॥

Bāhar ḏev pakẖālīah je man ḏẖovai koe. Jūṯẖ lahai jīo mājīai mokẖ paiāṇā hoe. ||2||

 

People (pakhaaleeai = wash) give bath (baahr-i) externally to (deyv = deity) the idol before worship. But only (jey) if (koey) someone (dhovai) washes (manu) the mind, i.e. clears it of vices, then (jeeo) the mind is (maajia) cleansed and (jootth-i = impurities) vices (lahai = removed) are dispelled; one then (paiaana hoey = travels to) obtains (mokh) emancipation from vices in life and from reincarnation on death. 2.

 

ਪਸੂ ਮਿਲਹਿ ਚੰਗਿਆਈਆ ਖੜੁ ਖਾਵਹਿ ਅੰਮ੍ਰਿਤੁ ਦੇਹਿ ॥ ਨਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਧ੍ਰਿਗੁ ਜੀਵਣ ਕਰਮ ਕਰੇਹਿ ॥੩॥

Pasū milėh cẖangāīā kẖaṛ kẖāvėh amriṯ ḏėh. Nām vihūṇe āḏmī ḏẖarig jīvaṇ karam karehi. ||3||

 

(Pasoo) animals – like the cow (milah-i) have (changiaaiaa) the virtue of (khaavah-i) eating (kharr-u) grass but (deyh-i) giving (amrit = nectar) milk.

(Aadmi = men) the humans who – enjoy numerous pleasures but – only (kareyh-i) perform rituals and are (vihoon-e) bereft of conduct according to (naam) virtues and commands of the Almighty, their (jeevan) lives are (dhrig-u) accursed. 3.

 

ਨੇੜਾ ਹੈ ਦੂਰਿ ਨ ਜਾਣਿਅਹੁ ਨਿਤ ਸਾਰੇ ਸੰਮ੍ਹ੍ਹਾਲੇ ॥ ਜੋ ਦੇਵੈ ਸੋ ਖਾਵਣਾ ਕਹੁ ਨਾਨਕ ਸਾਚਾ ਹੇ ॥੪॥੧॥

Neṛā hai ḏūr na jāṇiahu niṯ sāre samĥāle. Jo ḏevai so kẖāvṇā kaho Nānak sācẖā he. ||4||1||

 

The Almighty is (neyrra = near) with very one (nit) ever (saarey sammaaley) taking care of them; do not (jaaniahu = deem) imagine IT to be (door-i) far somewhere.

(Jo) whatever IT (deyvai) gives, we (khaavana) eat, i.e. IT has provided for the entire wherewithal for the creatures; such is (saachaa) the Eternal master, (kahu) says Nanak. 4. 1. 

 

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Note: In this Shabad, Guru Nanak shows the futility of worshipping gods and goddesses or engaging in rituals to find God who is within us. He prays to the Almighty on behalf of all creatures not to let us forget IT but lead life with the guru’s guidance.

 

ਗੂਜਰੀ ਮਹਲਾ ੧ ॥ ਨਾਭਿ ਕਮਲ ਤੇ  ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ ॥ ਤਾ ਕੋ ਅੰਤੁ ਨ ਜਾਈ ਲਖਣਾ ਆਵਤ ਜਾਤ ਰਹੈ ਗੁਬਾਰਿ ॥੧॥

Gūjrī mėhlā 1. Nābẖ kamal ṯe barahmā upje beḏ paṛėh mukẖ kanṯẖ savār. Ŧā ko anṯ na jāī lakẖṇā āvaṯ jāṯ rahai gubār. ||1||

 

Composition of (mahlaa 1) the first Guru in Raag Goojri. According to a Puranic story, the Hindu god Brahma who (parrah-i) reads (beyd) the Vedas (mukh-i) from the mouth (savaar-i) with a nice (kantth-i = throat) voice, i.e. with devotion; he (upjey = manifested) was born from (kamal) the lotus flower which grew (naabh-i) from the navel – of Vishnu, another Hindu god.

He went into the stem tube of the lotus to know about the Creator; he (rahai) kept (jaat) going and (aavat) coming, i.e. went up and down, but (na jaai) could not (lakhna) fathom (ant-u = limits) the expanse (ta ko = of that) of the Creator (gubaar-i) in the dark. 1.

Message: Let alone ordinary mortals, even Brahma who is described as creator-god does not know about the Infinite Almighty. 1.

 

ਪ੍ਰੀਤਮ ਕਿਉ ਬਿਸਰਹਿ ਮੇਰੇ ਪ੍ਰਾਣ ਅਧਾਰ ॥ ਜਾ ਕੀ ਭਗਤਿ ਕਰਹਿ ਜਨ ਪੂਰੇ ਮੁਨਿ ਜਨ ਸੇਵਹਿ ਗੁਰ ਵੀਚਾਰਿ
॥੧॥ ਰਹਾਉ ॥

Parīṯam kio bisrahi mere parāṇ aḏẖār. Jā kī bẖagaṯ karahi jan pūre mun jan sevėh gur vīcẖār. ||1|| rahāo.

 

O (preetam) Beloved Creator, (adhaar = support) Master of (meyrey) my (praan) life, (kio) 

how can I (bisrah-i) forget You,

(ja ki) in whose (bhagat-i) devotion (poorey) accomplished (jan = servants) saints (karah-i = do) engage and (mun-i jan) sages (seyvah-i = serve) worship, (veechaar-i) contemplating the guru’s teachings, i.e. devotion and obedience as taught by the guru is the way to find the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਰਵਿ ਸਸਿ ਦੀਪਕ ਜਾ ਕੇ ਤ੍ਰਿਭਵਣਿ ਏਕਾ ਜੋਤਿ ਮੁਰਾਰਿ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਅਹਿਨਿਸਿ ਨਿਰਮਲੁ ਮਨਮੁਖਿ ਰੈਣਿ ਅੰਧਾਰਿ ॥੨॥

Rav sas ḏīpak jā ke ṯaribẖavaṇ ekā joṯ murār. Gurmukẖ hoe so ahinis nirmal manmukẖ raiṇ anḏẖār. ||2||

 

There is no need to light lamps in temples to find (muraar-i) the Almighty, (ja key) whose (jot-i) light/Spirit is present (tribhavan-i = three worlds) all over the universe and (rav-i) the sun and (sas-i) moon are (deepak) the lamps.

One who (hoey) is (gurmukh-i) a follower of the guru’s teachings, (su = that) s/he – lives by the virtues and commands of the Master and – remains (nirmal-u = clean) free of vices (ahinis-i) day and night, ie. all the time; but (manmukh-i) one who is self-willed, gropes in ignorance as in (andhaar-i) the darkness of night. 2.

 

ਸਿਧ ਸਮਾਧਿ ਕਰਹਿ ਨਿਤ ਝਗਰਾ ਦੁਹੁ ਲੋਚਨ ਕਿਆ ਹੇਰੈ ॥ ਅੰਤਰਿ ਜੋਤਿ ਸਬਦੁ ਧੁਨਿ ਜਾਗੈ ਸਤਿਗੁਰੁ ਝਗਰੁ ਨਿਬੇਰੈ ॥੩॥

Siḏẖ samāḏẖ karahi niṯ jẖagrā ḏuhu locẖan kiā herai. Anṯar joṯ sabaḏ ḏẖun jāgai saṯgur jẖagar nibere. ||3||

 

(Sidh) the Yogis sit (samaadh-i) in meditation (nit) ever (karah-i jhagraa = engage in conflict) struggling to see physical manifestation of the Almighty, but (kiaa) what can they (heyrai) see with (duhu) the two (lochan) eyes? – The Almighty is within.

It is only when (dhun-i = sound) understanding of (sabad-u) the guru’s teachings (jaagai = awakens) comes (anatar-i = inner-self) in the mind – and other ideas are dispelled – that (jot-i) the Almighty is found within; (satigur-u) the true guru thus (nibeyrai) settles (jhagar-u) the conflict – ends the struggle. 3.

 

ਸੁਰਿ ਨਰ ਨਾਥ ਬੇਅੰਤ ਅਜੋਨੀ ਸਾਚੈ ਮਹਲਿ ਅਪਾਰਾ ॥ ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਨਦਰਿ ਕਰਹੁ ਨਿਸਤਾਰਾ ॥੪॥੨॥

Sur nar nāth beanṯ ajonī sācẖai mahal apārā. Nānak sahj mile jagjīvan naḏar karahu nisṯārā. ||4||2||

 

O (naath) Master of (sur-i) god-like (nar = men) creatures/seekers, You are (beyant) Infinite (ajoni = unborn) without a physical form; o (saachai) Eternal Master Your (mahal = palace) expanse – of virtues and powers – is (apaara) infinite.

Please (nadar-i karahu) bestow grace so that I (nistaara = swim) get across the world-ocean and find You (jagjeevan = life of the world) the life of all, (sahj-i) remaining in a state of poise, says Guru Nanak on behalf of all creatures. 4. 2.