SGGS PP 18-19; Srirag M: 1; 11-15

 

 

Note: In this Shabad Guru Nanak describes the state of the devotee who has fully submitted the self to the Almighty and is experiencing bliss.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਭਲੀ ਸਰੀ ਜਿ ਉਬਰੀ ਹਉਮੈ ਮੁਈ ਘਰਾਹੁ ॥ ਦੂਤ ਲਗੇ ਫਿਰਿ ਚਾਕਰੀ ਸਤਿਗੁਰ ਕਾ ਵੇਸਾਹੁ ॥ ਕਲਪ ਤਿਆਗੀ ਬਾਦਿ ਹੈ ਸਚਾ ਵੇਪਰਵਾਹੁ ॥੧॥

Sirīrāg mėhlā 1. Bẖalī sarī jė ubrī ha▫umai mu▫ī gẖarāhu.   Ḏūṯ lage fir cẖākrī saṯgur kā vesāhu.  Kalap ṯi▫āgī bāḏ hai sacẖā veparvāhu. ||1||

 

 

Composition of the first Guru in Raga Sriraag. It (saree) is just (bhalee) as well (j-i) that I (ubri) rose above/was saved with (haumai) ego (muee) dying/leaving (gharaah-u = from the house) from the mind.

 (doot) the vices caused by ego (gaey) have gone and (phir-i) since then ego (lagey = engage, chaakri = service) causes actions with (veysaah-u) faith/obedience to (satigur) the true guru’s teachings.

I (hai) have (tiaagi) given up (baad-i) useless (kalap) thoughts from the mind and (sachaa) the Eternal (veyparvaah-u = carefree) Supreme Master alone is present within. 1.

 

ਮਨ ਰੇ ਸਚੁ ਮਿਲੈ ਭਉ ਜਾਇ ॥ ਭੈ ਬਿਨੁ ਨਿਰਭਉ ਕਿਉ ਥੀਐ ਗੁਰਮੁਖਿ ਸਬਦਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re sacẖ milai bẖa▫o jā▫e.   Bẖai bin nirbẖa▫o ki▫o thī▫ai gurmukẖ sabaḏ samā▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, when (sach-u) the Eternal (milai) is found – one commits no transgressions – and (bhau) apprehensions (jaaey) leave.

The mind (kiau = how?) cannot (theeai) become (nirbhau) free of fear (bin-u) without (bhai = fear) obedience to the Almighty who (samaaey) comes in mind with obedience (sabad-I = of word) to the teachings (gurmukh-i) of the guru. 1

(Rahaau) dwell on this and reflect.

 

I have now learnt that anyone in the care of the Eternal has no fear; But this fearlessness does not come without fear of (obedience to) the Eternal; which in turn is living by the guru’s teaching. Pause and contemplate.

 

ਕੇਤਾ ਆਖਣੁ ਆਖੀਐ ਆਖਣਿ ਤੋਟਿ ਨ ਹੋਇ ॥ ਮੰਗਣ ਵਾਲੇ ਕੇਤੜੇ ਦਾਤਾ ਏਕੋ ਸੋਇ ॥ ਜਿਸ ਕੇ ਜੀਅ ਪਰਾਣ ਹੈ ਮਨਿ ਵਸਿਐ ਸੁਖੁ ਹੋਇ ॥੨॥

Keṯā ākẖaṇ ākẖī▫ai ākẖaṇ ṯot na ho▫e.   Mangaṇ vāle keṯ▫ṛe ḏāṯā eko so▫e.   Jis ke jī▫a parāṇ hai man vasi▫ai sukẖ ho▫e. ||2||

 

We can (aakheeai) talk (keyta) any amount (aakhan-u = speech) about the Almighty; there is no (tott-i) end (aakhan-i) saying.

There are (keytarrey) numerous (mangan vaaley) beggars, i.e. people have wishes of various types, and there is (soey = that one) only (eyko) One (daataa = giver) beneficent Master.

(Jis key = whose) who has given (jeea) soul and (praan = breaths) life – and sustains; one (hoey = happens) experiences (sukh-u) peace when the Almighty (vasiai = abiding) is present (man-i) in mind. 2.

 

We can talk about God endlessly and leave nothing unsaid; Countless people ask and the One benefactor gives; But inner comfort is obtained when the Creator abides in the mind. 2.

 

ਜਗੁ ਸੁਪਨਾ ਬਾਜੀ ਬਨੀ ਖਿਨ ਮਹਿ ਖੇਲੁ ਖੇਲਾਇ ॥ ਸੰਜੋਗੀ ਮਿਲਿ ਏਕਸੇ ਵਿਜੋਗੀ ਉਠਿ ਜਾਇ ॥ ਜੋ ਤਿਸੁ ਭਾਣਾ ਸੋ ਥੀਐ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੩॥

Jag supnā bājī banī kẖin mėh kẖel kẖelā▫e.   Sanjogī mil ekse vijogī uṯẖ jā▫e.   Jo ṯis bẖāṇā so thī▫ai avar na karṇā jā▫e. ||3|

 

Being in (jag-u) the world (bane = made) is like (supna) dream; the Almighty (khelaaey) causes to play (kheyl-u) the play (mah-i) in (khin) a moment, i.e. births and deaths are in the Creator’s hands.

The Creator (sanjogi) causes the creatures to be (mil-i = meet, eyksey = one) together and when IT (vijogi) separates the creature (utth-i jaaey) departs.

(Jo) whatever is (bhaana) the will of (tis-u = that one0 the Almighty (so) that (theeai) happens; nothing (avar-u) else (jaaey) can be (karna) done, i.e. nothing else happens. 3.

 

Note*: However God’s decisions are not arbitrary; they are based on our deeds. The guru puts us on the right track for that. The following verse uses the metaphor of commercial dealings involving capital and merchandise to explain this:

 

ਗੁਰਮੁਖਿ ਵਸਤੁ ਵੇਸਾਹੀਐ ਸਚੁ ਵਖਰੁ ਸਚੁ ਰਾਸਿ ॥ ਜਿਨੀ ਸਚੁ ਵਣੰਜਿਆ ਗੁਰ ਪੂਰੇ ਸਾਬਾਸਿ ॥ ਨਾਨਕ ਵਸਤੁ ਪਛਾਣਸੀ ਸਚੁ ਸਉਦਾ ਜਿਸੁ ਪਾਸਿ ॥੪॥੧੧॥

Gurmukẖ vasaṯ vesāhī▫ai sacẖ vakẖar sacẖ rās.   Jinī sacẖ vaṇaṇji▫ā gur pūre sābās.   Nānak vasaṯ pacẖẖāṇsī sacẖ sa▫uḏā jis pās. ||4||11||

 

(Gurmukh-i) one who follow the guru (veysaaheeai) deals (vast-u = substance) in the merchandise with (sach-u) true/honest (saudaa) dealings abusing (sach-u = truth) Naam as (raas-i) the capital, i.e. conducts the self by Naam guided by the guru.

Those who (vana’njiaa) do business of (sach-u) truth/Naam is done with (saabaas-i) encouragement of (poorey) the true guru.

The Divine court (pachhaansi) shall recognize (jis-u) who has (vast-u = substance) Naam (paas-i) with him/her, says Guru Nanak (Agai saahu sujaan hai laisi vast smaal-i). 4. 11.

 

 

———————————-

 

ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥ ਧਾਤੁ ਮਿਲੈ ਫੁਨਿ ਧਾਤੁ ਕਉ ਸਿਫਤੀ ਸਿਫਤਿ ਸਮਾਇ ॥ ਲਾਲੁ ਗੁਲਾਲੁ ਗਹਬਰਾ ਸਚਾ ਰੰਗੁ ਚੜਾਉ ॥ ਸਚੁ ਮਿਲੈ ਸੰਤੋਖੀਆ ਹਰਿ ਜਪਿ ਏਕੈ ਭਾਇ ॥੧॥

 

Sirīrāg mahal 1. Ḏẖāṯ milai fun ḏẖāṯ ka▫o sifṯī sifaṯ samā▫e.   Lāl gulāl gahbarā sacẖā rang cẖaṛā▫o.   Sacẖ milai sanṯokẖī▫ā har jap ekai bẖā▫e. ||1||

 

 

Composition of the first Guru in Raga Siriraag. Like when items like an ornament made of (dhaat-u) a metal like gold is melted it mixes with the same (dhaat-u) metal (phun-i) again, similarly when a devotee dissolves his/her ego and praises the Almighty, (sifti) with praise s/he (samaaey) remains absorbed in the Almighty ((sifat-i) being praised.

His/her face (charraau = gets dyed) displays glow of (gahbra) fast/permanent (laal-u) red (sachaa) Divine (rang) colour like of (gulaal-u/guley laala) red flower.

(Sach-u) the Almighty (milai0 is found by (santokheeaa = satisfied) those who happily obey Divine commands (jap-i) keeping (har-i) the Almighty with (eykai) single minded (bhaaey) love. 1.

 

Note: In Hindu mythology there is a wish-fulfilling cosmic cow called Kaamdhenu (Kaam/kaamna = Wish + dhenu = cow). This is used as a metaphor in the verse below.

 

ਭਾਈ ਰੇ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁ ॥ ਸੰਤ ਸਭਾ ਗੁਰੁ ਪਾਈਐ ਮੁਕਤਿ ਪਦਾਰਥੁ ਧੇਣੁ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re sanṯ janā kī reṇ.   Sanṯ sabẖā gur pā▫ī▫ai mukaṯ paḏārath ḏẖeṇ. ||1|| rahā▫o

 

(Rey) o (bhaai) brother, be (reyn-u) the dust, i.e. humbly follow the example, of (sant janaa) the devotees.

(Sant) holy (sabhaa) assembly is the metaphoric (dheyn-u) wish-fulfilling cow from which (gur-u) the great (padaarath-u) gift of (mukat-i) freedom from temptations of the world (paaeeai) is obtained – and God found within.

(Rahaau) dwell on this and reflect.

 

ਊਚਉ ਥਾਨੁ ਸੁਹਾਵਣਾ ਊਪਰਿ ਮਹਲੁ ਮੁਰਾਰਿ ॥ ਸਚੁ ਕਰਣੀ ਦੇ ਪਾਈਐ ਦਰੁ ਘਰੁ ਮਹਲੁ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਈਐ ਆਤਮ ਰਾਮੁ ਬੀਚਾਰਿ ॥੨॥

Ūcẖa▫o thān suhāvaṇā ūpar mahal murār.   Sacẖ karṇī ḏe pā▫ī▫ai ḏar gẖar mahal pi▫ār.   Gurmukẖ man samjā▫ī▫ai āṯam rām bīcẖār. ||2||

 

The holy congregation is (oochau = high) an exalted (suhaavna) pleasant (thaan-u) place/experience, because mahal) abode (muraar-i = metaphor) of the Almighty is (oopar-i) at that place. (Vich-i sangat-i har-i prabh vasai jeeo).

It is by (dey) giving/doing one’s (karni) actions of (sach-u) obedience to Naam with piaar-i) love in mind that the Divine (dar-u ghar-u) abode (paaeeai) is found.

It comes (samjhaaeeai = counselling the mind (gurmukh-i) to follow the guru’s guidance and (becchaar-i) contemplating (raam-u) the Almighty (aatam) within. 2.

 

 

Anything located at a height is pleasing to the eye but the abode of the Creator, the banisher of evil, is higher than all (It is more beautiful); We have to deserve getting there by righteous living which comes by contemplating on the teachings of the guru. 2.

 

Note: Egoistic nature is generally described as comprising of three modes of action. They are Tamas (ignorance and inertia as done by lazy people), Rajas (ambition and passion) and Sattva (displaying goodness by worships, charities etc). In the next verse these have been referred to as ਤ੍ਰਿਬਿਧਿ ਕਰਮ (Tribidh Karam) and ਤ੍ਰਿਕੁਟੀ (Trikutti). Trikutti is also taken as the furrows that form on the forehead when one is tense.

 

Note: The verse also mentions ਆਸਾ (Aasa = expectation/wish) and ਅੰਦੇਸਾ (Andeysa = apprehension) These two words often come together in Gurbani to convey that when we have expectations from others, or when actions are done with returns in mind, there are also apprehension.

 

Note: Yet another term used hereunder is ਨਿਜ ਘਰਿ (Nij Ghar) meaning own home. This denotes God’s abode which is a dedicated mind.

 

ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ ਆਸ ਅੰਦੇਸਾ ਹੋਇ ॥ ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ ॥ ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਛਾਣੀਐ ਨਦਰਿ ਕਰੇ ਮਲੁ ਧੋਇ ॥੩॥

Ŧaribaḏẖ karam kamā▫ī▫ahi ās anḏesā ho▫e.   Ki▫o gur bin ṯarikutī cẖẖutsī sahj mili▫ai sukẖ ho▫e.  Nij gẖar mahal pacẖẖāṇī▫ai naḏar kare malḏẖo▫e. ||3||

 

When we (kamaaeeai) perform (tribidh-i) three types of actions with (aasa) hope for their fruits, it also causes (andeysa) apprehensions and tension thinking whether they would be achieved and maintained.

This (trikutti) three-mode conduct is (kiau) cannot (chhuttsi) be given up (bin-u) without following (gur) the guru; (sukh-u) peace (hoey) is attained by (miliai) finding God (sahj-i) naturally – by obeying Naam.

(Mahal-u = palace occupier) the Almighty (pachhaaneeai) is recognised in (nij) own (ghar-i) house, when the guru (karey) bestows (nadar-i) grace, i.e. kindly, (dhoey) washes (mal-u) the dirt, i.e. drives out ego from the mind. 3.

 

Continuing with the above –

 

ਬਿਨੁ ਗੁਰ ਮੈਲੁ ਨ ਉਤਰੈ ਬਿਨੁ ਹਰਿ ਕਿਉ ਘਰ ਵਾਸੁ ॥ ਏਕੋ ਸਬਦੁ ਵੀਚਾਰੀਐ ਅਵਰ ਤਿਆਗੈ ਆਸ ॥ ਨਾਨਕ ਦੇਖਿ ਦਿਖਾਈਐ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥੪॥ ੧੨॥

Bin gur mail na uṯrai bin har ki▫o gẖar vās.   Ėko sabaḏ vīcẖārī▫ai avar ṯi▫āgai ās.   Nānak ḏekẖ ḏikẖā▫ī▫ai ha▫o saḏ balihārai jās. ||4||12||

 

(Mail-u) the dirt of ego (na utrai) is not removed (bin-u) except by (gur) the guru; and (vaas-u0 stay in (ghar) house, i.e. the mind (kiau) does not remain focussed (bin-u) without (har-i) the Almighty present within.  ============

For this we should (veechaareeai) contemplate (eyko = one, sabad-u = word) Divine commands by which one (tiaagai) gives up (aas) expectations from (avar) elsewhere.

Says Guru Nanak: (Hau) I (jaas-u = am, balihaarai = sacrifice) adore the guru who (deykh-i) has seen and (dikhaaeeai) shows the Almighty present within. 4.

 

 

 

Cleansing the mind and living in (realizing) Nij Ghar is not possible without the guru; We should dwell on the Divine Word giving up all expectations; I shall ever be in submission to the Guru who having found (experienced) the Creator shows it to the disciples. 4. 12.

 

                                                           ———————————

 

Note: Other metaphors used in Gurbani is that of the husband- wife relationship to describe that between the Creator and the soul. The soul came from the Creator but because of its association with the sensory organs of the body some souls are unable to resist temptations. They then get separated from God but still yearn to get back, the way a wife separated from the husband by circumstances does. The souls that do not fall prey to the temptations and remain with God-husband are called Suhagan (fortunate) and those who separate are called Duhagan (unfortunate).

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਦੋਹਾਗਣੀ ਮੁਠੀ ਦੂਜੈ ਭਾਇ ॥ ਕਲਰ ਕੇਰੀ ਕੰਧ ਜਿਉ ਅਹਿਨਿਸਿ ਕਿਰਿ ਢਹਿ ਪਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਸੁਖੁ ਨਾ ਥੀਐ ਪਿਰ ਬਿਨੁ ਦੂਖੁ ਨ ਜਾਇ ॥੧॥

Sirīrāg mėhlā 1. Ḏẖarig jīvaṇ ḏuhāgaṇī muṯẖī ḏūjai bẖā▫e.   Kalar kerī kanḏẖ ji▫o ahinis kir dẖėh pā▫e.   Bin sabḏai sukẖ nā thī▫ai pir bin ḏūkẖ na jā▫e. ||1||

 

Composition of the first Guru in Raga Sriraag. (Jeevan-u) life of (dohaagni = unfortunate woman) a woman who leaves the husband (mutthi = robbed) enticed (doojai) others’ (bhaaey) attraction is (dhrig-u) disgraceful.

Her life is (jio) like (kandh) a wall (keyri = of) constructed with (kalar) saline mortar which keeps (kir-i) eroding (ahinis-I = day and night) all the time and finally crumbles.

Her (dookh-u = distress) restless-ness does not (jaaey) leave without love for (pir-u) the husband; similarly, peace is not attained (bin-u) without commitment to (sabdai = word) Divine commands. 1.

 

ਮੁੰਧੇ ਪਿਰ ਬਿਨੁ ਕਿਆ ਸੀਗਾਰੁ ॥

Munḏẖe pir bin ki▫ā sīgār.

 

O (mundhey) ignorant woman what use is (seegaar-u) the adornment/makeup (bin-u) without the husband, i.e. rituals and worships are of no use without love for the Almighty.

 

Page 19

 

ਦਰਿ ਘਰਿ ਢੋਈ ਨ ਲਹੈ ਦਰਗਹ ਝੂਠੁ ਖੁਆਰੁ ॥੧॥ ਰਹਾਉ ॥

Ḏar gẖar dẖo▫ī na lahai ḏargėh jẖūṯẖ kẖu▫ār. ||1|| rahā▫o

 

Such a woman-soul does not (lahai) get (ddhoee = support) regard (dar-i ghar-i) at home at home; similarly, the soul who practices (jhootth-u = falsehood) does not obey the Almighty is (khuaar-u) frustrated with denial of union with God (dargah) in Divine court. 1.

(Rahaau) dwell on this and reflect.

 

NOTE: The next verse uses the metaphor of treating human life like an agricultural field. The land must be prepared and the seed sown according to the season and then looked after to reap a good crop. So is the case with life as brought out below:

 

ਆਪਿ ਸੁਜਾਣੁ ਨ ਭੁਲਈ ਸਚਾ ਵਡ ਕਿਰਸਾਣੁ ॥ ਪਹਿਲਾ ਧਰਤੀ ਸਾਧਿ ਕੈ ਸਚੁ ਨਾਮੁ ਦੇ ਦਾਣੁ ॥ ਨਉ ਨਿਧਿ ਉਪਜੈ ਨਾਮੁ ਏਕੁ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥੨॥

Āp sujāṇ na bẖul▫ī sacẖā vad kirsāṇ.   Pahilā ḏẖarṯī sāḏẖ kai sacẖ nām ḏe ḏāṇ.   Na▫o niḏẖ upjai nām ek karam pavai nīsāṇ. ||2||

 

(Sachaa) the Eternal (sujaan) Omniscient (aap-i = self) Almighty is (vadd) a great (kirsaan-u) farmer – figuratively – and does not (bhulaee) make mistakes.

The farmer (pahila) first (Saadh-i kai) prepares (dharti) land and then (dey = gives) sows (daan-u = corn) the seed, i.e. the Creator create the body, puts soul in it and makes it aware of (naam-u = name) directions on the role in life.

If (nau nidh-i = nine treasures) the valuable Naam/commands of (eyk-u) the One Almighty (upjai = manifests) is shown by his/her conduct, then (neesaan-u) sign of approval (pavai) is marked (karam-i) with Divine grace =====. 2.

 

 

The Eternal farmer (God) is wise and cannot be misled; the way the soil must first be prepared and then the seed sown, similarly the mind needs to be first prepared and the seed of Naam given; Naam the treasure then grows in the mind (one advances spiritually) and one becomes the recipient of Divine grace. 2.

 

ਗੁਰ ਕਉ ਜਾਣਿ ਨ ਜਾਣਈ ਕਿਆ ਤਿਸੁ ਚਜੁ ਅਚਾਰੁ ॥ ਅੰਧੁਲੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮਨਮੁਖਿ ਅੰਧ ਗੁਬਾਰੁ ॥ ਆਵਣੁ ਜਾਣੁ ਨ ਚੁਕਈ ਮਰਿ ਜਨਮੈ ਹੋਇ ਖੁਆਰੁ ॥੩॥

Gur ka▫o jāṇ na jāṇ▫ī ki▫ā ṯis cẖaj acẖār.   Anḏẖulai nām visāri▫ā manmukẖ anḏẖ gubār.   Āvaṇ jāṇ na cẖuk▫ī mar janmai ho▫e kẖu▫ār. ||3||

 

The human being (jaan-i) is aware of guidance (kau) of the guru but does not (jaanaee = know) learn, s/he has (kiaa = what?) no (chaj-u) method and does not (achaar-u) conduct/practice Naam – which the guru teaches.

(Andhuley = blind) the ignorant person (visaariaa = forgets) remains oblivious of Naam; (manmukh-i) a self-willed person – does not follow the guru and remains in (andh) blinding (gubaar-u) darkness, i.e. remains ignorant of Naam.

His/her being in cycles of (aavan-u = coming) births and (jaan-u = going) deaths does not (chukaee) end; s/he (hoey) is (khuaar-u) humiliated by denial of union with God and (mar-i) dies and (janmai) to be born – in every birth. 3.

 

Without finding and following the guru one cannot lead a meaningful life; the ignorant person forgets the Creator and the self-oriented person gropes for direction like in darkness. Such a person does not escape cycles of reincarnation and suffers frustration. 3.

 

Note*: The next two verses describe the methods used for physical and spiritual acceptability by the husband and God respectively.

 

ਚੰਦਨੁ ਮੋਲਿ ਅਣਾਇਆ ਕੁੰਗੂ ਮਾਂਗ ਸੰਧੂਰੁ ॥ ਚੋਆ ਚੰਦਨੁ ਬਹੁ ਘਣਾ ਪਾਨਾ ਨਾਲਿ ਕਪੂਰੁ ॥ ਜੇ ਧਨ ਕੰਤਿ ਨ ਭਾਵਈ ਤ ਸਭਿ ਅਡੰਬਰ ਕੂੜੁ ॥੪॥

Cẖanḏan mol aṇā▫i▫ā kungū māʼng sanḏẖūr.   Cẖo▫ā cẖanḏan baho gẖaṇā pānā nāl kapūr.   Je ḏẖan kanṯ na bẖāv▫ī ṯa sabẖ adambar kūṛ. ||4||

 

A woman (anaaiaa = gets brought, mol-I = at price) buys (chandan-u) sandal-wood fragrance to apply to the body to please her husband and (sandhoor-u) vermillion to put on (maa’ng) hair-parting to show s/he is married.

S/he gets (bahu ghanaa) plenty of (choaa) scent of (chandan-u) sandal-wood and (Kapoor-u = camphor) for a glowing skin and (naal-i) with (paanaa = betel to for fragrance in mouth.

But if s/he is not (bhaavaee0 pleasing (kant-i) the husband, then (sabh-i) all (addambar) show of love is (koorr-u) false, i.e. s/he only tries to please others. 4.

Message: It is no use displaying piety by rituals and worships if one’s conduct does not show true love/obedience to the Almighty.

 

ਸਭਿ ਰਸ ਭੋਗਣ ਬਾਦਿ ਹਹਿ ਸਭਿ ਸੀਗਾਰ ਵਿਕਾਰ ॥ ਜਬ ਲਗੁ ਸਬਦਿ ਨ ਭੇਦੀਐ ਕਿਉ ਸੋਹੈ ਗੁਰਦੁਆਰਿ ॥ ਨਾਨਕ ਧੰਨੁ ਸੁਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੫॥੧੩॥

Sabẖ ras bẖogaṇ bāḏ hėh sabẖ sīgār vikār.   Jab lag sabaḏ na bẖeḏī▫ai ki▫o sohai gurḏu▫ār.   Nānak ḏẖan suhāgaṇī jin sah nāl pi▫ār. ||5||13||

 

Show of (bhogan) enjoying (sabh-i) all (ras) objects of pleasure is (baad-i) useless/false and (sabh-i) all (seegaar) body adornments lead to (vikaar) vices – if there is lack of love in a couple.

Similarly (jab lag-i) as long as one is not (bheydeeai = pierced, sabad-i = with word) obey Divine commands, (kiu = how) there is no way one (sohaai = looks good0 is approved in (gurduaar-i) in the great court, i.e. one cannot attain union with the Creator.

Says Guru Nanak: (Suhaagni) blessed is the soul-wife (jin) who bears (piaar-u) love (naal-i) for (sah) the Almighty-spouse. 5. 13.

 

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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥ ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥ ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥

Sirīrāg mėhlā 1. Suñī ḏeh darāvaṇī jā jī▫o vicẖahu jā▫e.   Bẖāhi balanḏī vijẖvī ḏẖū▫o na niksi▫o kā▫e.   Pancẖe runne ḏukẖ bẖare binse ḏūjai bẖā▫e. ||1||

 

Composition of the first Guru in Raga Sriraag. (Sunjni) an empty (deyh) body (ja) when (jeeo) the soul (jaaey) leaves (vichahu) from within, i.e. a dead body is (draavni) frightening – treated as ghost.

The (balandi) burning (bhaah-i) fire is (vijhvi) is extinguished and (na keey = not any) no (dhooau) smoke (niksio) comes out, i.e. there is no sign of life.

(Panchey) all five – sensory organs which enjoyed the fascinating temptations, (ru’nney) wail (bharey) full (dukh-i) of grief for (binsey) being destroyed along-with (doojai) other ideas/having no role left. 1.

 

ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Mūṛe rām japahu guṇ sār.   Ha▫umai mamṯā mohṇī sabẖ muṯẖī ahaʼnkār. ||1|| rahā▫o.

 

O (moorrey = foolish) ignorant person (saar-i) keep in mind (gun) virtues/powers of, and (japahu) remember/obey (raam) the Almighty.

(Sabh) everyone (mutthi = robbed of) forgets to obey Naam because of (haumai) ego/self-will, (mohni) the fascinating (mamta) attachment to relatives, wealth and so on, and (ahankaar-i) pride.

(Rahaau) dwell on this and reflect.

 

 

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥ ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥

Jinī nām visāri▫ā ḏūjī kārai lag.   Ḏubiḏẖā lāge pacẖ mu▫e anṯar ṯarisnā ag.   Gur rākẖe se ubre hor muṯẖī ḏẖanḏẖai ṯẖag. ||2||

 

(Jini) those who (lag-i) engage in (dooji = second0 other(kaarai = work) pursuits and (visaariaa) forget (naam-u) Divine commands.

Being (laagey) attached/caught in (dubidha) duality/other ideas and disobeying God, they (pach-i = burn, muey = die) perish (aga-i) in the fire of (trisna) desires – and cannot get to the Almighty.

Those (raakhay) protected/guided (gur-i) by the guru (sey) they (ubrey = rise above duality, while (hor-i) others (mutthi) are robbed (tthag-i) by the cheat/deceitful (dhandhai) pursuits, i.e. chasing transitory gains and pleasures. 2.

 

Note: The next verse describes what all dies with the body:

 

ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥ ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥ ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥

Mu▫ī parīṯ pi▫ār ga▫i▫ā mu▫ā vair viroḏẖ.   Ḏẖanḏẖā thakā ha▫o mu▫ī mamṯā mā▫i▫ā kroḏẖ.   Karam milai sacẖ pā▫ī▫ai gurmukẖ saḏā niroḏẖ. ||3||

 

Al (Pareet-i) affection/attachment, (piaar-u) love (muee) die/end at death as does (vair-u) enmity and (virodh-u) antagonism. (Dhandhaa) physical pursuits (thakaa = get tired) end, (hau) ego ends (mamta0 attachment to (maaiaa) the world-play and (krodh-u) anger (muee) die/end.

(Sach-u = truth) awareness of Naam (milaiai) is obtained (karam-i) through Divine grace (gurmukh-i) with guidance of the guru which (sadaa) ever (nirodh) keeps vices away – this is how God is found. 3.

 

ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥ ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥

Sacẖī kārai sacẖ milai gurmaṯ palai pā▫e.   So nar jammai nā marai nā āvai nā jā▫e.   Nānak ḏar parḏẖān so ḏargahi paiḏẖā jā▫e. ||4||14||

 

(Sach-u) the Almighty (milai) is found with (sacci = true, kaarai = deeds) obedience to Naam which (palai paaey) is receives (gurmat-i) with the guru’s guidance.

One who receives (so) that (nar-u) person is neither (jammai) born nor (marai) dies and does not (aavai = comes, jaaey = goes) remains in cycles of births and deaths.

(So) that person/soul is (pardhaan-u = president) gets exalted status (dar-i) with God; s/he (jaaey) goes to (dargah-i) Divine court (paidha) wearing robe of honour, i.e. approved for union with God, says Guru Nanak. 4. 14.  

 

Following the righteous path shown by the guru one gets to the Eternal; such a person is not subjected to the cycles of birth and death; he/ she receives honor and is led to Divine presence wearing the robe of honor. 4. 14.

 

Note*: The robe of honor mentioned in the last verse refers to the old practice whereby those to be honored in royal courts were given a robe of honor as recognition. This robe is mentioned as ਸਿਰੋਪਾ (Siropa) or ਸਿਰਪਾਉ (Sirpao) in Gurbani and may be seen being presented in Gurdwaras as recognition of their services by the persons concerned.

 

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Note: This Shabad explains how the mind, and with it the body, withers when in the grip of evil. The way to correct the situation is to follow the guru’s teachings of righteous living:

 

ਸਿਰੀਰਾਗੁ ਮਹਲ ੧ ॥ ਤਨੁ ਜਲਿ ਬਲਿ ਮਾਟੀ ਭਇਆ ਮਨੁ ਮਾਇਆ ਮੋਹਿ ਮਨੂਰੁ ॥ ਅਉਗਣ ਫਿਰਿ ਲਾਗੂ ਭਏ ਕੂਰਿ ਵਜਾਵੈ ਤੂਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਭਰਮਾਈਐ ਦੁਬਿਧਾ ਡੋਬੇ ਪੂਰੁ ॥੧॥

Sirīrāg mėhlā 1. Ŧan jal bal mātī bẖa▫i▫ā man mā▫i▫ā mohi manūr.   A▫ugaṇ fir lāgū bẖa▫e kūr vajāvai ṯūr.   Bin sabḏai bẖarmā▫ī▫ai ḏubiḏẖā dobe pūr. ||1||

 

Composition of the first Guru in Raga Sriraag. Like iron turns to (manor) dross, the human (tan-u) body (jal-i bal-i) burns and (bhaiaa) becomes (maattee) dust, i.e. falls prey to vices – when (man-u) the mind is (moh-i) enticed by (maaiaa) temptations in the world-play.

(Phir-i) then (augan) faults (laagoo bhaey) afflict and (koor-i) falsehood (vajaavai) plays (toor-u) the trumpet, i.e. Naam/Divine commands are forgotten and falsehoods/pretentions prevail.

One (bharmaaeeai) is led astray (bin-u = without) by not following (sabdai = word) Divine commands; (dubidha = duality) pursuits of other ideas (ddobey) drowns (poor-u) multitudes. 1.

 

ਮਨ ਰੇ ਸਬਦਿ ਤਰਹੁ ਚਿਤੁ ਲਾਇ ॥ ਜਿਨਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨ ਬੂਝਿਆ ਮਰਿ ਜਨਮੈ ਆਵੈ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re sabaḏ ṯarahu cẖiṯ lā▫e.   Jin gurmukẖ nām na būjẖi▫ā mar janmai āvai jā▫e. ||1|| rahā▫o.

 

(Rey) o (man) human being, (laaey) focus (chit-u) the mind (sabad-i = on word) Naam/Divine commands (tarahu = swim) overcome temptations

(Jin-i) one who does not (gurmukh-i) follow the guru and (boojhiaa = understand) obey (naam-u) Naam/Divine commands, s/he (mar-i = dies) falls prey to vices and (janmai) is born, (avaai = comes, jaaey = goes) remains in cycles of births and deaths.

(Rahaau) dwell on this and reflect.

 

ਤਨੁ ਸੂਚਾ ਸੋ ਆਖੀਐ ਜਿਸੁ ਮਹਿ ਸਾਚਾ ਨਾਉ ॥ ਭੈ ਸਚਿ ਰਾਤੀ ਦੇਹੁਰੀ ਜਿਹਵਾ ਸਚੁ ਸੁਆਉ ॥ ਸਚੀ ਨਦਰਿ ਨਿਹਾਲੀਐ ਬਹੁੜਿ ਨ ਪਾਵੈ ਤਾਉ ॥ ੨॥

Ŧan sūcẖā so ākẖī▫ai jis mėh sācẖā nā▫o.   Bẖai sacẖ rāṯī ḏehurī jihvā sacẖ su▫ā▫o.   Sacẖī naḏar nihālī▫ai bahuṛ na pāvai ṯā▫o. ||2||

 

(Tan-u = body) the person (mah-i) in (jis-u) whose mind (saacha) the eternal (naau) Naam is present (so) that (aakheeai = is called) is (soocha) pure, i.e. has dispelled base ideas.

(Deyhuri) the body/person (raati) imbued with (bhai = fear) love-respect (sach-i) of the Eternal, his/her (jihva) tongue has (saachaa) true (suaau) taste, i.e. enjoys praising the Almighty.

S/he (nihaaleeai) is bestowed (sachi) Divine (nadar-i) grace and accepted for union and the Almighty does not (paavai) put him/her in (taau) heat (bahurr-i) again – like impurities in gold are removed by heating and pure gold is spared, one who obeys Naam is not reborn. 2.

 

 

When the mind blossoms with Divine virtues, so does the body; the body organs obey the Divine and the tongue relishes the Truth. Such a person is bestowed Divine grace and is (not melted like metal for purification) purified and ready for merger with God. 2.

Note*: The next verse describes the process of creation according to Gurmat saying everything came from the Eternal Truth, God. The scientific fact of water being formed of gases was stated much before the scientist became aware of it:

 

ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥ ਨਿਰਮਲੁ ਮੈਲਾ ਨਾ ਥੀਐ ਸਬਦਿ ਰਤੇ ਪਤਿ ਹੋਇ ॥੩॥

 

Sācẖe ṯe pavnā bẖa▫i▫ā pavnai ṯe jal ho▫e.   Jal ṯe ṯaribẖavaṇ sāji▫ā gẖat gẖat joṯ samo▫e.   Nirmal mailā nā thī▫ai sabaḏ raṯe paṯ ho▫e. ||3||

 

First the Creator created the Self, (pavna) air came into being (tey) from (saachey) the Eternal and from air (with oxygen and hydrogen gases) water (hoey) was formed; the Creator carved the world of (tribhavan-u) three regions – land, sea and space – (tey) with the five elements (jal) water etc. and (samoey) put (jot-i) the soul (ghatt-i ghatt-i) in every body; the soul (ratey) imbued with love/obedience (sabad-i = with the Word) to Divine commands remains (nirmal-u) spotless and does not (theeai) become (maila) dirty with vices; (pat-i) honour of union with the Creator – is (hoey) received by those (ratey) imbued with obedience (sabad-i) the Divine commands. 3.

 

ਇਹੁ ਮਨੁ ਸਾਚਿ ਸੰਤੋਖਿਆ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਮਾਹਿ ॥ ਪੰਚ ਭੂਤ ਸਚਿ ਭੈ ਰਤੇ ਜੋਤਿ ਸਚੀ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅਉਗਣ ਵੀਸਰੇ ਗੁਰਿ ਰਾਖੇ ਪਤਿ ਤਾਹਿ ॥੪॥੧੫॥

Ih man sācẖ sanṯokẖi▫ā naḏar kare ṯis māhi.   Pancẖ bẖūṯ sacẖ bẖai raṯe joṯ sacẖī man māhi.   Nānak a▫ugaṇ vīsre gur rākẖe paṯ ṯāhi. ||4||15||

 

When (eyh-u) this human mind is (santokhia = satisfied) happy with obedience to Naam (saach-i) of the Eternal (karey) casts (nadar-i) sight (maah-i) in (tis-u) that, i.e. remains focussed on obeying Naam.

His/her body/person of (panch) five (bhoot) elements is (ratey) imbued with (bhai) obedience (sach-i) of the Eternal with (sachi = true) the Supreme (jot-i) Spirit – the Supreme Being (maah-i) in (man) mind.

Says Guru Nanak: One who (veesrey = forgets) gives up (augan = faults) transgressions (raakhey = protected) guided (gur-i) by the guru, the Almighty bestows (pat-i) honour on (taah-i = that) him/her, i.e. honourably accepts that soul for union, says Guru Nanak. 4. 15.

 

 

 

The mind that receives Divine grace remains satisfied in truth; the body organs made of five elements (dust, air, water, fire – energy and space) obey Divine commands; vices are banished when the guru protects and honor is received before God. 4. 15)