SGGS pp 019 -022, Srirag M: 1, 16-20

Note: The terms Bhavjal/Bhaujal meaning world-ocean often used in Gurbani allude to temptations in the world in the form of physical attraction, attachment to relatives, wealth and so on. These cause to forget the Divine and are the cause of being in cycles of births and deaths. It should be remembered that like the body, the soul also needs solace while in, and after death of, the body. The prescription for this is to overcome the craving caused by temptations. If temptations are the world-ocean then overcoming them is Tarna/swimming or Tareeai/swim. The latter is used in the first line of the verse below.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਨਾਨਕ ਬੇੜੀ ਸਚ ਕੀ ਤਰੀਐ ਗੁਰ ਵੀਚਾਰਿ ॥ ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਵਹੀ ਪੂਰਿ ਭਰੇ ਅਹੰਕਾਰਿ ॥ ਮਨਹਠਿ ਮਤੀ ਬੂਡੀਐ ਗੁਰਮੁਖਿ ਸਚੁ ਸੁ ਤਾਰਿ ॥੧॥

Sirīrāg mėhlā 1Nānak beṛī sacẖ kī ṯarī▫ai gur vīcẖār   Ik āvahi ik jāvhī pūr bẖare ahaʼnkār   Manhaṯẖmaṯī būdī▫ai gurmukẖ sacẖ so ṯār ||1||

 

Composition of the first Guru in Raga Siriraag-u Says Guru Nanak: The world-ocean of temptations (tareeai = swim) is crossed (charreeai) boarding (beyrri) boat/ship of (sach = truth) Naam/Divine commands, (veechaar-i = reflecting) keeping in mind teachings of (gur) the guru.

Otherwise there are (poor-i bharey) multitudes of (ik-i = one type) some (aavah-i) come/are born and some (jaavah-i) going/dying, i.e. people remain in cycles of births (anhankaar-i = pride) not obeying Divine commands.

Those who (manhatth-i) doggedly follow own (mati) will (booddeeai = drown) succumb to temptations while those (gurmukh-i) who follow the guru to live by (sach-u) Naam/Divine commands (taar-i) are ferried across, i.e. are not reborn. 1.

 

ਗੁਰ ਬਿਨੁ ਕਿਉ ਤਰੀਐ ਸੁਖੁ ਹੋਇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂ ਮੈ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Gur bin ki▫o ṯarī▫ai sukẖ ho▫e.   Ji▫o bẖāvai ṯi▫o rākẖ ṯū mai avar na ḏūjā ko▫e. ||1|| rahā▫o.

 

There is (kiau = how?) no way (tareeai = swim) get across/overcome temptations (bin-u) without (gur) the guru and (hoey) obtain (sukh-u) peace.

O Almighty, (too) You please (raakh-u) keep me (tiu) that way (Jiau) as (bhaavai) pleases You, I have (na dooja) none other to rely on, so that I overcome temptations.

(Rahaau) dwell on this and reflect.

 

Note: The next verse uses the metaphor of jungle fire destroying existing plants but new ones sprouting, for people dying and more being born. This is the Creator’ play.

 

ਆਗੈ ਦੇਖਉ ਡਉ ਜਲੈ ਪਾਛੈ ਹਰਿਓ ਅੰਗੂਰੁ ॥ ਜਿਸ ਤੇ ਉਪਜੈ ਤਿਸ ਤੇ ਬਿਨਸੈ ਘਟਿ ਘਟਿ ਸਚੁ ਭਰਪੂਰਿ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਹੀ ਸਾਚੈ ਮਹਲਿ ਹਦੂਰਿ ॥੨॥

Āgai ḏekẖ▫a▫u da▫o jalai pācẖẖai hari▫o angūr Jis ṯe upjai ṯis ṯe binsai gẖat gẖat sacẖ bẖarpūr   Āpe mel milāvahī sācẖai mahal haḏūr ||2||

 

I (deykhau) see (aagai) in front of me that (ddau) jungle fire (jalai) burns and destroys a plant; (paachhai = behind) later (hario) a green (angoor-u) shoot/sprout come up.

This is what happens in the world – people die and more are born. The Creator (tey = from) by (jis) whose orders/system a creature (upjai) is born s/he (binsai = destroyed) dies by that; (sach-u) the Eternal (bharpoor-i = fills) is present (ghatt-i ghatt-i) in every body.

(Aapey = self) the Creator (milaavahi) causes (meyl-i) to meet, (hadoor-i) in front of the Divine (mahal-i = palace) abode, i.e. reveals the self within one who is approved. 2.

 

ਸਾਹਿ ਸਾਹਿ ਤੁਝੁ ਸੰਮਲਾ ਕਦੇ ਨ ਵਿਸਾਰੇਉ ॥ ਜਿਉ ਜਿਉ ਸਾਹਬੁ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੇਉ ॥ ਮਨੁ ਤਨੁ ਤੇਰਾ ਤੂ ਧਣੀ ਗਰਬੁ ਨਿਵਾਰਿ ਸਮੇਉ ॥੩॥

Sāhi sāhi ṯujẖ sammlā kaḏe na vesāra▫o.   Ji▫o ji▫o sāhab man vasai gurmukẖ amriṯ pe▫o   Man ṯan ṯerāṯū ḏẖaṇī garab nivār same▫o. ||3||

 

My God, please bless me that I (sa’mmlaa) remember (tudh-i) you (saah-i saah-i) with every breath, and (kadey na) never to forget You.

(Jiau jiau = as and as) the more (sahb-u) the Master (vasai) abides (man-i) in mind, i.e. I attain more and more awareness of Naam/Divine virtues and commands, (gurmukh-i) with the guru’s guidance I (peyo) drink (amrit-u) the life-giving elixir, i.e. mould my life according to Naam.

O Almighty, my (man-u) mind and (tan-u) body is (teyra = your) Created by you, and (too) you are my (dhani) Master; may (nivaar-i) give up (garab-u) pride and (sameyo) remain absorbed in obeying you. 3.

 

ਜਿਨਿ ਏਹੁ ਜਗਤੁ ਉਪਾਇਆ ਤ੍ਰਿਭਵਣੁ ਕਰਿ ਆਕਾਰੁ ॥ ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥ ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥੪॥

Jin ehu jagaṯ upā▫i▫ā ṯaribẖavaṇ kar ākār Gurmukẖ cẖānaṇ jāṇī▫ai manmukẖ mugaḏẖ gubār.   Gẖat gẖat joṯ niranṯrī būjẖai gurmaṯ sār. ||4||

 

The Creator (jin-i) who (upaaiaa) created (eyh-u) this (jagat-u) world (kar-i) giving (aakaar-u) form to (tribhavan-u) the three regions – sky, land, water and nether regions.

The Almighty is present in them all and (jaaneeai = known) recognised with (chaanan-u) enlightenment (gurmukh-i) by the guru’s guidance; but (mudadh-u) the fool (manukh-i) who goes by self-will – does not follow the guru remains (dubaar-u = darkness) ignorant.

(Jot-i) the Supreme Spirit is (nirantri = without gap) ever present (ghatt-i ghatt-i) in every creature but one (boojhai) understands this (saar-u) the reality (gurmat-i) with the guru’s guidance. 4.

 

ਗੁਰਮੁਖਿ ਜਿਨੀ ਜਾਣਿਆ ਤਿਨ ਕੀਚੈ ਸਾਬਾਸਿ ॥ ਸਚੇ ਸੇਤੀ ਰਲਿ ਮਿਲੇ ਸਚੇ ਗੁਣ ਪਰਗਾਸਿ ॥ ਨਾਨਕ ਨਾਮਿ ਸੰਤੋਖੀਆ ਜੀਉ ਪਿੰਡੁ ਪ੍ਰਭ ਪਾਸਿ ॥੫॥੧੬॥

Gurmukẖ jinī jāṇi▫ā ṯin kīcẖai sābās   Sacẖe seṯī ral mile sacẖe guṇ pargās   Nānak nām sanṯokẖī▫ā jī▫o pind parabẖ pās ||5||16||

 

Those (jini) who (jaaniaa) recognise presence of the Almighty and live in obedience (tin) they (keechai = do, saabaas-i = praise) are praise worthy.

They have (pargaas-i) awareness of (gun) virtues (sachey) of the Eternal – live by them and – (ral-i miley) merge (seyti) with (sachey) the Eternal.

They dedicate (jeeo = mind) thoughts and (pindd-u = body) actions (paas-i = with) to (prabh) the Almighty and (santokheeaa = contented) happily comply (naam-i) with Naam/Divine commands, says Guru Nanak. 5. 16.

 

Let us applaud those who know the Creator through the teachings of the guru. They remain absorbed in the Eternal and become embodiments of virtues. They are satisfied in praising God and submit themselves both physically and mentally. 5. 16.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸੁਣਿ ਮਨ ਮਿਤ੍ਰ ਪਿਆਰਿਆ ਮਿਲੁ ਵੇਲਾ ਹੈ ਏਹ ॥ ਜਬ ਲਗੁ ਜੋਬਨਿ ਸਾਸੁ ਹੈ ਤਬ ਲਗੁ ਇਹੁ ਤਨੁ ਦੇਹ ॥ ਬਿਨੁ ਗੁਣ ਕਾਮਿ ਨ ਆਵਈ ਢਹਿ ਢੇਰੀ ਤਨੁ ਖੇਹ ॥੧॥

Sirīrāg mėhlā 1  Suṇ man miṯar pi▫āri▫ā mil velā hai eh.   Jab lag joban sās hai ṯab lag ih ṯan ḏeh. Bin guṇ kām na āvī dẖėh dẖerī ṯan kẖeh. ||1||

 

Composition of the first Guru in Raga Sriraag

 

(Sun-i) listen my (piaariaa) dear (man = mind) human being, (mil-u) meet the beloved; (eyh) this is (veyla) the time, i.e. remember and obey Divine commands, the human birth is the opportunity for it.

The way a married couple enjoy company (jab lag-u) as long as there is (joban-i) youth, you should (deyh = give) dedicate (eyh) this human (tan-u) body – to obedience of the Almighty, as long as you have (saas-u = breath) life.

This (tan-u) body (aavaee) comes to no (kaam-i) use (bin-u) without (gun) this virtue – of obedience – which comes to aid of the soul when account of deeds is taken in Divine court; it becomes (ddheyri) a heap of (kheyh) dust (ddhah-i = on falling) on death. 1.

 

ਮੇਰੇ ਮਨ ਲੈ ਲਾਹਾ ਘਰਿ ਜਾਹਿ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹੀਐ ਹਉਮੈ ਨਿਵਰੀ ਭਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Mere man lai lāhā gẖar jāhi Gurmukẖ nām salāhī▫ai ha▫umai nivrī bẖāhi. ||1|| rahā▫o

 

(Meyrey) my mind – you were born as human being -, (jaah-i) depart from (lai) taking (laahaa profit) benefit – of living by Naam – to (jaah-i) go (ghar-i) home, i.e. attain union with the Almighty from whom you came.

Union with the Almighty is attained by (nivri = dispelling) extinguishing (bhaah-i) the fire/vice of (haumai = ego) acting by self-will; ego is given up (saalaaheeai = praise) acknowledging and obeying (naam-u) Divine commands (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and reflect.

 

ਸੁਣਿ ਸੁਣਿ ਗੰਢਣੁ ਗੰਢੀਐ ਲਿਖਿ ਪੜਿ ਬੁਝਹਿ ਭਾਰੁ ॥ ਤ੍ਰਿਸਨਾ ਅਹਿਨਿਸਿ ਅਗਲੀ ਹਉਮੈ ਰੋਗੁ ਵਿਕਾਰੁ ॥ ਓਹੁ ਵੇਪਰਵਾਹੁ ਅਤੋਲਵਾ ਗੁਰਮਤਿ ਕੀਮਤਿ ਸਾਰੁ ॥੨॥

Suṇ suṇ gandẖaṇ gandẖī▫ai likẖ paṛ bujẖėh bẖār Ŧarisnā ahinis aglī ha▫umai rog vikār.   Oh veparvāhu aṯolvā gurmaṯ kīmaṯ sār. ||2||

 

(Sun-i sun-i) hearing from others, (likh-i) writing and (parr-i) reading and (bujha-i) understand (bhaar-u = load) numerous books we (ganddheeai gaddheeai = join) show devotion to impress people.

But remain caught in (agli) strong (trisna) craving/chasing objects of desires, have (rog-u) the affliction of (vikaar-u) the vice of (haumai = ego) acting by self-will – not obeying the Almighty and the guru.

(Oh-u = that) the Almighty is (atolva = not-weighable) beyond measure, (veyprvaah-u = care-free) does not care for such pretentions; God’s (saar-u) sublime (keemat-i = price) understanding of (saar-u = essence) how to attain union with the Almighty is known (gurmat-i) with the guru’s guidance. 2.

 

ਲਖ ਸਿਆਣਪ ਜੇ ਕਰੀ ਲਖ ਸਿਉ ਪ੍ਰੀਤਿ ਮਿਲਾਪੁ ॥ ਬਿਨੁ ਸੰਗਤਿ ਸਾਧ ਨ ਧ੍ਰਾਪੀਆ ਬਿਨੁ ਨਾਵੈ ਦੂਖ ਸੰਤਾਪੁ ॥ ਹਰਿ ਜਪਿ ਜੀਅਰੇ ਛੁਟੀਐ ਗੁਰਮੁਖਿ ਚੀਨੈ ਆਪੁ ॥੩॥

Lakẖ si▫āṇap je karī lakẖ si▫o parīṯ milāp.   Bin sangaṯ sāḏẖ na ḏẖarāpī▫ā bin nāvai ḏūkẖ sanṯāp.   Har jap jī▫are cẖẖutī▫ai gurmukẖ cẖīnai āp. ||3||

 

(Jey) If one (karee) adopts (lakh = one hundred thousand) any amount of (siaanap = wisdom) clever methods and shows (preet-i) affection and (milaap-u) contact (siu) with (lakh) any number of people.

One is not (dhraapeeaa) satisfied (bin-u) without (sangat-i) company/guidance of (saadh) the guru – to live by Naam; (dookh) faults and (santaap) suffering continues (bin-u) without obedience to (naavai) Naam.

O (jeearrey) human being, one (chhutteeai) is liberated from vices (jap-i) by remembrance/obedience of (har-i) the Almighty (gurmukh-i) by following the guru and (cheeani) recognises (aap-u) the self, i.e. finds the Almighty within. 3.

 

ਤਨੁ ਮਨੁ ਗੁਰ ਪਹਿ ਵੇਚਿਆ ਮਨੁ ਦੀਆ ਸਿਰੁ ਨਾਲਿ ॥ ਤ੍ਰਿਭਵਣੁ ਖੋਜਿ ਢੰਢੋਲਿਆ ਗੁਰਮੁਖਿ ਖੋਜਿ ਨਿਹਾਲਿ ॥ ਸਤਗੁਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਨਾਲਿ ॥੪॥੧੭॥

Ŧan man gur pėh vecẖi▫ā man ḏī▫ā sir nāl.   Ŧaribẖavaṇ kẖoj dẖandẖoli▫ā gurmukẖ kẖoj nihāl   Saṯgur mel milā▫i▫ā Nānak so parabẖ nāl. ||4||17||

 

A person who (veychiaa = sells) dedicates (tan-u = body) actions and (man-u = mind) thoughts (pah-i) to (gur) the guru; and (deeaa = gives) dedicated (sir-u = head) total life (naal-i) with the mind.

The Almighty whom s/he (khoj-i ddhanddholia) searched (tribhavan-u = three regions – sky, land, and neither regions) the whole world, s/he (nihaal-i) saw/found IT (khoj-i) by searching within (gurmukh-i) with the guru’s guidance.

(Satigur-i) the true guru (milaaiaa) led (meyl-i) to meet/find (so = that) the One (prabh-u) Almighty (naal-i = with) within, says Guru Nanak. 4. 17.

 

 

Note*: Gurbani teaches that everyone is born with the preordained time of death. Also subject to the efforts required to obtain them, what everyone is to achieve is also predestined. The believer therefore enjoys peace of mind even as he/ she works.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਹੀ ਲੇਖੈ ਸਾਸ ਗਿਰਾਸ ॥ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਤੂ ਵਸਹਿ ਜਿਉ ਭਾਵੈ ਤਿਉ ਨਿਰਜਾਸਿ ॥੧॥

Sirīrāg mėhlā 1  Marṇai kī cẖinṯā nahī jīvaṇ kī nahī ās  Ŧū sarab jī▫ā parṯipālahī lekẖai sās girās   Anṯar gurmukẖ ṯū vasėh ji▫o bẖāvai ṯi▫o nirjās ||1||

 

Composition of the first Guru in Raga Siriraag-u I have no (chinta) worry of (marney) dying or (aas-i) wish to live. O Almighty, (too) you (pratpaalhi) look after (sarab) all (jeeaa) creatures; (leykhai = with account) with pre-decided duration of (saas) breaths/life and (giraas = morsels) of food intake, i.e. time of death preordained.

One learns (gurmukh-i) from the guru that (too) you (vasah-i = abide) are present (anatar-i) within and (nirjaas-i) decides as it (bhaavai) pleases IT. 1.

 

ਜੀਅਰੇ ਰਾਮ ਜਪਤ ਮਨੁ ਮਾਨੁ ॥ ਅੰਤਰਿ ਲਾਗੀ ਜਲਿ ਬੁਝੀ ਪਾਇਆ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Jī▫are rām japaṯ man mān.  Anṯar lāgī jal bujẖī pā▫i▫ā gurmukẖ gi▫ān ||1|| rahā▫o

 

O (jeearey) human being, it is (japat) by remembrance/obedience of (raam) the Almighty that (man-u = mind) the soul receives (maan-u) honour.

With (gian-u) awareness of Naam (gurmukh-i) with the guru’s guidance, (jal-i = burning) the fire of craving (lagi) burning (antar-i) in the mind (bujhi) is extinguished and ===. 1.

(Rahaau) dwell on this and reflect.

Page 20

 

 

ਅੰਤਰ ਕੀ ਗਤਿ ਜਾਣੀਐ ਗੁਰ ਮਿਲੀਐ ਸੰਕ ਉਤਾਰਿ ॥ ਮੁਇਆ ਜਿਤੁ ਘਰਿ ਜਾਈਐ ਤਿਤੁ ਜੀਵਦਿਆ ਮਰੁ ਮਾਰਿ ॥ ਅਨਹਦ ਸਬਦਿ ਸੁਹਾਵਣੇ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥੨॥

Anṯar kī gaṯ jāṇī▫ai gur milī▫ai sank uṯār.   Mu▫i▫ā jiṯ gẖar jā▫ī▫ai ṯiṯ jīvḏi▫ā mar mār.  Anhaḏ sabaḏsuhāvaṇe pā▫ī▫ai gur vīcẖār ||2||

 

When we (mileeai) find/follow (gur) the guru, who (utaar-i) removes all (sank) doubts, i.e. the mind is cleansed, then we (jaaneeai) know (gat-i) the state of (antar-i = within) mind – recognise Naam within.

(Ghar-i = house) the state to (jit-u) which one (jaaeeai) goes (muiaa) on death, i.e. one is not be affected by temptations, one should (mar-u) die, attain (tit-u) that state (mar-i) by killing other ideas.

Then (suhaavney) pleasant (anhad) struck (sabad-i = words) celestial music/Divine messages (paaeeai) are received – one connects with the Almighty within (veechaar-i) by reflecting (gur) the guru’s teachings. 2.

 

ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ ॥ ਸਤਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਾਸੁ ॥ ਖੜਿ ਦਰਗਹ ਪੈਨਾਈਐ ਮੁਖਿ ਹਰਿ ਨਾਮ ਨਿਵਾਸੁ ॥੩॥

Anhaḏ baṇī pā▫ī▫ai ṯah ha▫umai ho▫e binās   Saṯgur seve āpṇā ha▫o saḏ kurbāṇai ṯās   Kẖaṛ ḏargėh painā▫ī▫ai mukẖ har nām nivās ||3||

 

The state in which (anhad baani) incessant Divine messages are (paaeeai) received, i.e. awareness of Naam is continuously maintained, (tah) there (haumai) ego- acting by self-will (hoey) is (binaas-u) destroyed/stopped.

This is achieved by one who (seyvey = serves) follow (aapna = own) his/her (satgur-u) true guru; (hau) I (sad) ever (kurbaanai = am sacrifice) adore (taas-u) that person.

(Naam) virtues of (har-i) the Almighty have (nivaas-u) abode on his/her (mukh-i) mouth, i.e. s/he remembers/emulates Divine virtues; and (kharr-i) taken to (dargah) divine court/Divine presence and (painaaeeay) enrobed, i.e. honourably united with the Almighty. 3.

 

Note*: The concept of Shiv and Shakti is used in Hindu thought and Gurmat differently. In Hindu mythology Shiva (which stands for God) is loosely used for Shankar or Mahadeo, and Shakti for his consort Parvati. She is the feminine face of the Divine and completes powers of Shiva. She is also known as goddess Durga or Kali who kills the demons. In Gurmat however Shakti represents the material aspect in nature. This is used in the verse below.

 

ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ ॥ ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥੪॥

Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel.   Ŧarihu guṇ banḏẖī ḏehurī jo ā▫i▫ā jag so kẖel.   vijogī ḏukẖvicẖẖuṛe manmukẖ lahėh na mel. ||4||

 

(Jah) wherever I (deykha) look I find (siv) Divine conscious-ness and (sakti) material aptitude (rav-i rahey) existing (meyl-u) together.

One (jo) who (aaiaa = came) is born (jaf-i) in the world, his/her (deyhuri = body) being is (bandhi) tied to (trih-u) the three (gun) characteristics of egoism – Tamas, Rajas and Sattva; (so) that person (kheyl-u) plays/acts by ego.

(manmukh-i) self-willed persons have propensity to materialism and cannot (lahah-i) attain (meyl-u) union with the Almighty; they remain (vichhurrey) separated; these (vijogi) separated souls suffer (dukh-i) in grief – of inability for union and remaining in cycles of births and deaths. 4.

 

ਮਨੁ ਬੈਰਾਗੀ ਘਰਿ ਵਸੈ ਸਚ ਭੈ ਰਾਤਾ ਹੋਇ ॥ ਗਿਆਨ ਮਹਾਰਸੁ ਭੋਗਵੈ ਬਾਹੁੜਿ ਭੂਖ ਨ ਹੋਇ ॥ ਨਾਨਕ ਇਹੁ ਮਨੁ ਮਾਰਿ ਮਿਲੁ ਭੀ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਇ ॥੫॥੧੮॥

Man bairāgī gẖar vasai sacẖ bẖai rāṯā ho▫e.   Gi▫ān mahāras bẖogvai bāhuṛ bẖūkẖ na ho▫e.   Nānak ih man mār mil bẖī fir ḏukẖ na ho▫e. ||5||18||

 

(Bairaagi) a yearning (man-u) mind (vasai = abides) remains in (ghar-i) is the state of (hoey) being (raata) in mound with lovingly (bhai = respect) obedience to the Almighty.

S/he (bhogvai = consumes) drinks/and is satisfied with (mahaaras-u) the great elixir of (giaan) knowledge, i.e. leads life with awareness of Naam; s/he does not (hoey) have (bhookh) appetite (bahurr-i) again, i.e. overcomes temptations.

O seeker, (maar-i) kill (eyh-u) this craving (man-u) mind and you (bhi) also (mil-u) find the Almighty; you will then not (hoey) experience (dukh-u) the grief of separation (phir-i) again, says Guru Nanak. 5. 18.

 

 

 

 

Note: This Shabad describes real life situations when temptations pull us away from the path to God. It also advises on what to do about them.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਏਹੁ ਮਨੋ ਮੂਰਖੁ ਲੋਭੀਆ ਲੋਭੇ ਲਗਾ ਲੋਭਾਨੁ ॥ ਸਬਦਿ ਨ ਭੀਜੈ ਸਾਕਤਾ ਦੁਰਮਤਿ ਆਵਨੁ ਜਾਨੁ ॥ ਸਾਧੂ ਸਤਗੁਰੁ ਜੇ ਮਿਲੈ ਤਾ ਪਾਈਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥੧॥

Sirīrāg mėhlā 1  Ėhu mano mūrakẖ lobẖī▫ā lobẖe lagā lobẖān.   Sabaḏ na bẖījai sākṯā ḏurmaṯ āvan jān.   Sāḏẖū saṯgur je milai ṯā pā▫ī▫ai guṇī niḏẖān ||1||

 

Composition of the first Guru in Raga Siriraag-u (Eyh-u) this (moorakh-u) foolish (lobheeaa = greedy) craving (mano = mind) human being (laga) engages (lobhey) in greed/gathering more and more because of its (lobhaan-u) greed.

S/he (saakta) turns away from God because of (durmat-i) evil counsel/company and is not (bheejai = drenched) imbued with love (sabad-i) of Divine commands, resulting in (aavan-u = coming), (jaan-u = going) births and deaths due to denial of union with the Almighty.

The Almighty (nidhaan-u) treasure (guni) of virtues (paaeeai) is found, (jey) if s/he (milai) finds (saadhoo) the saint (satgur-u) true guru – and follow his guidance.

Obtain access to God, the treasure-house of virtues. 1.

 

ਮਨ ਰੇ ਹਉਮੈ ਛੋਡਿ ਗੁਮਾਨੁ ॥ ਹਰਿ ਗੁਰੁ ਸਰਵਰੁ ਸੇਵਿ ਤੂ ਪਾਵਹਿ ਦਰਗਹ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Man re ha▫umai cẖẖod gumān.   Har gur sarvar sev ṯū pāvahi ḏargėh mān ||1|| rahā▫o

 

(Rahaau) dwell on this and reflect. (Rey) o (man = mind) human being (chhodd-i) give up (haumai = ego) acting by self-will, and (gumaan-u) vanity.

If (too) you (seyv-i = serve) obey (gur-u) the great (har-i) Almighty (sarvar-u/sarovar = pool) ocean/source of everything, you will (paavah-i) receive (maan-u) honour (Dargah) in Divine court – find God. 1.

 

ਰਾਮ ਨਾਮੁ ਜਪਿ ਦਿਨਸੁ ਰਾਤਿ ਗੁਰਮੁਖਿ ਹਰਿ ਧਨੁ ਜਾਨੁ ॥ ਸਭਿ ਸੁਖ ਹਰਿ ਰਸ ਭੋਗਣੇ ਸੰਤ ਸਭਾ ਮਿਲਿ ਗਿਆਨੁ ॥ ਨਿਤਿ ਅਹਿਨਿਸਿ ਹਰਿ ਪ੍ਰਭੁ ਸੇਵਿਆ ਸਤਗੁਰਿ ਦੀਆ ਨਾਮੁ ॥੨॥

Rām nām jap ḏinas rāṯ gurmukẖ har ḏẖan jān.   Sabẖ sukẖ har ras bẖogṇe sanṯ sabẖā mil gi▫ān  Niṯahinis har parabẖ sevi▫ā saṯgur ḏī▫ā nām. ||2||

 

(Jaan-u = know) get awareness of (har-i) Divine (dhan-u) wealth, i.e. Naam, and (tap-i) remember/obey (naam-u) commands of (raam) the Almighty (dinas-u) day and (raat-i) night (gurmukh-i) from the guru.

As against being objects of transitory gain, one gets (bhogney) to enjoy (sabh-i) all (sukh = comforts) and (har-i) Divine (ras = taste) experience within with (giaan-u) awareness of Naam received (mil-i) by joining (sabhaa = assembly, sant = guru) holy congregation.

One who is (deeaa) given awareness of Naam (satigur-i) by the true guru, (nit-i) ever (seyviaa = serves) lives in obedience of (har-i) the Almighty (prabh-u) Master (ahinis-i) day and night. 2

 

ਕੂਕਰ ਕੂੜੁ ਕਮਾਈਐ ਗੁਰ ਨਿੰਦਾ ਪਚੈ ਪਚਾਨੁ ॥ ਭਰਮੇ ਭੂਲਾ ਦੁਖੁ ਘਣੋ ਜਮੁ ਮਾਰਿ ਕਰੈ ਖੁਲਹਾਨੁ ॥ ਮਨਮੁਖਿ ਸੁਖੁ ਨ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸੁਖੁ ਸੁਭਾਨੁ ॥੩॥

Kūkar kūṛ kamā▫ī▫ai gur ninḏā pacẖai pacẖān   Bẖarme bẖūlā ḏukẖ gẖaṇo Jam mār karai kẖulhān.   Manmukẖ sukẖ na pā▫ī▫ai gurmukẖ sukẖ subẖān. ||3||

 

One who (kamaaeeai) earns/aims to satisfy his/her craving for (koorr-u = false-hood/impermanent) immediate food/pleasures, engages in (ninda) slander of (gur) the guru’s teachings, (pachai) burns in (pachaan-u) fire – remains restless, i.e. is never satisfied like a dog.

(Bhoola) misled (bharmey) by delusion- s/he commits transgressions and gets (ghano) much (dukh-u) grief when (jam) Divine justice (maar-i) beats/punishes and (karey = makes, khulhaan-u = flat ground where grains are threshed) removes all pride/ego.

One (manmukh-i) who acts by self-will does not (paaeeai) get (sukh-u) peace/comfort while one (gurmukh-i) follows the guru gets (sukh) peace/comfort and (subh-haan) glory. 3.

 

 

ਐਥੈ ਧੰਧੁ ਪਿਟਾਈਐ ਸਚੁ ਲਿਖਤੁ ਪਰਵਾਨੁ ॥ ਹਰਿ ਸਜਣੁ ਗੁਰੁ ਸੇਵਦਾ ਗੁਰ ਕਰਣੀ ਪਰਧਾਨੁ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਕਰਮਿ ਸਚੈ ਨੀਸਾਣੁ ॥੪॥੧੯॥

Aithai ḏẖanḏẖ pitā▫ī▫ai sacẖ likẖaṯ parvān Har sajaṇ gur sevḏā gur karṇī parḏẖān   Nānak nām na vīsrai karam sacẖai nīsāṇ ||4||19||

 

Whatever (dhandh-u) actions we (pittaaeeai) do (eythai = here) in life are written down by Divine reporters and this (likhat-u = writing) report is (parvaan-u) accepted (sach-u) as true.

One who (seyvda = serves) follows (gur-u) the guru, his/her (karni) actions told by (gur) the guru are (pardhaa-u = head) sublime/virtuous.

S/he does not (veesrai) forget Naam and is marked with (neesaan) sign to receive (karam-i) grace of and united (sachai) with the Eternal, says Guru Nanak. 4. 19.

 

 

 

 

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵੀਸਰੈ ਰੋਗੁ ਵਡਾ ਮਨ ਮਾਹਿ ॥ ਕਿਉ ਦਰਗਹ ਪਤਿ ਪਾਈਐ ਜਾ ਹਰਿ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਗੁਰਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਈਐ ਅਗਨਿ ਮਰੈ ਗੁਣ ਮਾਹਿ ॥੧॥

Sirīrāg mėhlā 1 Ik ṯil pi▫ārā vīsrai rog vadā man māhi   Ki▫o ḏargėh paṯ pā▫ī▫ai jā har na vasai man māhi.   Gur mili▫ai sukẖ pā▫ī▫ai agan marai guṇ māhi ||1||

 

Composition of the first Guru in Raga Sriraag It causes (vaddaa = big) serious (rog-u) ailment (maah-i) in (man) the mind, i.e. one transgresses, if (piaara) the Beloved Almighty (veesrai) is forgotten even for (ik-u) one (til-u = sesame) moment.

One (kiau = how?) cannot (paaeeai) receive (pat-i = honour) acceptance (dargah = Divine court) by the Almighty, (ja) if (har-i) the Almighty does not (vasai) abide in mind – for one strays from path to the Almighty.

(Sukh-u) relief from this disease (paaeeai) is obtained (miliai) on finding/by following (gur-i) the guru, because then (agan-i) the fire – of craving – (marai = dies) is dissolved (maah-i) in the mind which remembers (gun) Divine virtues. 1.

 

ਮਨ ਰੇ ਅਹਿਨਿਸਿ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥ ਜਿਨ ਖਿਨੁ ਪਲੁ ਨਾਮੁ ਨ ਵੀਸਰੈ ਤੇ ਜਨ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Man re ahinis har guṇ sār.   Jin kẖin pal nām na vīsrai ṯe jan virle sansār. ||1|| rahā▫o

 

(Rey) o (man = mind) human being, (saar-i) remember/acknowledge (gun) virtues of (har-i) the Almighty (ahinis-i) day and night – and lead life by them.

Those (jin) whom (naam-u) Divine commands are not forgotten for even (khin pal) a moment, (tey) those (jan) persons are (virley) rare (sansaar-i) in the world. 1.

(Rahaau) dwell on this and reflect.

 

ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈਐ ਸੁਰਤੀ ਸੁਰਤਿ ਸੰਜੋਗੁ ॥ ਹਿੰਸਾ ਹਉਮੈ ਗਤੁ ਗਏ ਨਾਹੀ ਸਹਸਾ ਸੋਗੁ ॥ ਗੁਰਮੁਖਿ ਜਿਸੁ ਹਰਿ ਮਨਿ ਵਸੈ ਤਿਸੁ ਮੇਲੇ ਗੁਰੁ ਸੰਜੋਗੁ ॥੨॥

Joṯī joṯ milā▫ī▫ai surṯī suraṯ sanjog   Hinsā ha▫umai gaṯ ga▫e nāhī sahsā sog   Gurmukẖ jis har man vasai ṯis mele gur sanjog ||2||

 

When (surti) one’s consciousness (sanjog-u) receives awareness of (surti = Vedas) teachings of scriptures, (joti) the soul (milaaeeai = caused to meet) gets absorbed in (joti) the Divine Spirit – complies with Divine commands.

Then (hinsa) violence/anger and (haumaai) ego (gat-i gaey) rush out; there is no more (sahsa) anxiety and (sog-u) sorrow – because the mind finds the Almighty.

One in (jis-u) whose (man-i) mind (har-i) the Almighty (vasai = abodes) is remembered and obeyed (gurmukh-i) with the guru’s teachings, that (gur-u) great (sanjog-u) association (meyley) leads to union with the Almighty. 2.

 

ਕਾਇਆ ਕਾਮਣਿ ਜੇ ਕਰੀ ਭੋਗੇ ਭੋਗਣਹਾਰੁ ॥ ਤਿਸੁ ਸਿਉ ਨੇਹੁ ਨ ਕੀਜਈ ਜੋ ਦੀਸੈ ਚਲਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਰਵਹਿ ਸੋਹਾਗਣੀ ਸੋ ਪ੍ਰਭੁ ਸੇਜ ਭਤਾਰੁ ॥੩॥

Kā▫i▫ā kāmaṇ je karī bẖoge bẖogaṇhār.   Ŧis si▫o nehu na kīj▫ī jo ḏīsai cẖalaṇhār.   Gurmukẖ ravėh sohāgaṇī so parabẖ sej bẖaṯār ||3||  

 

(Jey) if I (kari) make my (kaaiaa) the body (kaaman-i = enticer) attractive, (bhoganhaar-u = enjoyer) the husband (bhogey) consummates love, i.e. the Almighty manifests in one who loves the Divine.

We should not (keejaee) bear (neyh-u) love (siau) with (tis-u = that) one (jo) who (disai) is seen – anyone seen – is (chalanhaar-u = to go) who is perishable.

The soul-wife (gurmukh-i) who follows the guru is (sohaagni) is fortunate; the Almighty (ravah-i = enjoys) gives company to, i.e. manifests her devoted mind, which is (seyj) the bed for (bhataar-u) the Almighty-husband. 3.

 

Page 22

 

 

Note*: The next verse mentions four types of fires or vices that cause restlessness in the mind. They are ਹੰਸ (cruelty) ਹੇਤ (attachment), ਲੋਭ (greed) and ਕੋਪ (anger). These have to be given up to be acceptable to God.

 

ਚਾਰੇ ਅਗਨਿ ਨਿਵਾਰਿ ਮਰੁ ਗੁਰਮੁਖਿ ਹਰਿ ਜਲੁ ਪਾਇ ॥ ਅੰਤਰਿ ਕਮਲੁ ਪ੍ਰਗਾਸਿਆ ਅੰਮ੍ਰਿਤੁ ਭਰਿਆ ਅਘਾਇ ॥ ਨਾਨਕ ਸਤਗੁਰੁ ਮੀਤੁ ਕਰਿ ਸਚੁ ਪਾਵਹਿ ਦਰਗਹ ਜਾਇ ॥੪॥੨੦॥

Cẖāre agan nivār mar gurmukẖ har jal pā▫e   Anṯar kamal pargāsi▫ā amriṯ bẖari▫ā agẖā▫e   Nānak saṯgur mīṯ kar sacẖ pāvahi ḏargėh jā▫e ||4||20||

 

(Mar-u = die) give up ego, (gurmukh-i) follow the guru to (nivaar-i) extinguish (chaarey) all the four (agan-i) fires – cruelty, attachment, greed and anger – by (paaey) pouring (har-i) the Divine (jal-u) the

(jal-u) water, I .e by obeying the Almighty

Like a withering (kamal-u) lotus flower blooms when watered, (antar-i) the inner lotus/mind (bhariaa) filled with (amrit-u) the life-giving elixir – of awareness of Naam – (pragaasiaa) blossoms and (aaghaaey) satiated – ever blossoms.

(Kar-i) make (meet-u) friendship with, i.e. take guidance of, (satgur-u) the true guru so that you (paavah-i = find) are united with (sach-u) the Eternal (jaaey) when you go (dargah) the Divine court, says Guru Nanak. 4. 20.