SGGS pp 63-64, Siritag M; 1; Ashtpadis 16-17 (Completed)

SGGS pp 63-64, Siritag M; 1; Ashtpadis 16-17 of 17.

Note: It is the belief of some that God is up somewhere so they go to the mountains in search of God. The prospect of having to climb the mountain is frightening. This is the context of the verse below.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਡੂੰਗਰੁ ਦੇਖਿ ਡਰਾਵਣੋ ਪੇਈਅੜੈ ਡਰੀਆਸੁ ॥ ਊਚਉ ਪਰਬਤੁ ਗਾਖੜੋ ਨਾ ਪਉੜੀ ਤਿਤੁ ਤਾਸੁ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਜਾਣਿਆ ਗੁਰਿ ਮੇਲੀ ਤਰੀਆਸੁ ॥੧॥

Sirīrāg mėhlā 1Dūngar ḏekẖ darāvṇo pe▫ī▫aṛai darī▫ās Ūcẖa▫o parbaṯ gākẖ▫ṛo nā pa▫oṛī ṯiṯ ṯās Gurmukẖ anṯar jāṇi▫ā gur melī ṯarī▫ās ||1||

Composition of the first Guru in Raga Siriraag The soul bride says: When I (deykh-i) see (ddoongar-u) mountain – where the Almighty spouse dwells – (ddraavno) frightening.

The Almighty dwells on (oochau) high (parbat-u) mountain which is (gaakhrro) hard to climb; there are no (paurri) stairs on (tit-u) there of (taas-u) that mountain, i.e. the Almighty is found by overcoming temptations and ego; but I do not know how to attain that exalted state.

But one who (meyli) meets the guru (tareeas-u = swims) overcomes temptations and ego; it (gurmukh-i) is with the guru’s guidance that – other ideas are driven out and – the Almighty (jaaniaa = known) recognizes (antar-i) within. 1.

ਭਾਈ ਰੇ ਭਵਜਲੁ ਬਿਖਮੁ ਡਰਾਂਉ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਰਸਿ ਮਿਲੈ ਗੁਰੁ ਤਾਰੇ ਹਰਿ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖavjal bikẖam darāŉ▫o Pūrā saṯgur ras milai gur ṯāre har nā▫o ||1|| rahā▫o

(Rey) o (bhaai = brother) dear, (bhavjal-u) the world-ocean of temptations is (bikham) difficult to cross/overcome and (draa’naau) frightening.

(Guru) the guru (taarey) ferry is across by guiding to comply with Naam/commands of (har-i) the Almighty; and (poora) the perfect (sati guru) true guru (milai) is found (ras-i) with pleasure/grace of Almighty. 1.

Pause and reflect on this.

ਚਲਾ ਚਲਾ ਜੇ ਕਰੀ ਜਾਣਾ ਚਲਣਹਾਰੁ ॥ ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਅਮਰੁ ਸੁ ਗੁਰੁ ਕਰਤਾਰੁ ॥ ਭੀ ਸਚਾ ਸਾਲਾਹਣਾ ਸਚੈ ਥਾਨਿ ਪਿਆਰੁ ॥੨॥

Cẖalā cẖalā je karī jāṇā cẖalaṇhār Jo ā▫i▫ā so cẖalsī amar so gur karṯār Bẖī sacẖā salāhṇā sacẖai thān pi▫ār ||2||

If I (kari) keep saying (chalaa chalaa) I have to depart; it does not help unless I (jaanaa = know) realisethat everything/everyone I am attached to also (chalahaar-u) to go – and should not get attached.

(Jo) whoever (aaiaa = came) is born (chalsi) shall depart; only (su = that) the One (guru) great (kartar-u) creator is (amar-u = deathless) Eternal.

(Bhi = also) we should only (saalaahna) praise (sachaa) the Eternal (piaar-i) with love at (sachai = true, thaan-i = at place) in holy congregation. 2.

Note: The succeeding verses point out that the objects which make one proud, and cause to be attached, are all transitory attachments and their transitory nature.

ਦਰ ਘਰ ਮਹਲਾ ਸੋਹਣੇ ਪਕੇ ਕੋਟ ਹਜਾਰ ॥ ਹਸਤੀ ਘੋੜੇ ਪਾਖਰੇ ਲਸਕਰ ਲਖ ਅਪਾਰ ॥ ਕਿਸ ਹੀ ਨਾਲਿ ਨ ਚਲਿਆ ਖਪਿ ਖਪਿ ਮੁਏ ਅਸਾਰ ॥੩॥

Ḏar gẖar mėhlā sohṇe pake kot hajār Hasṯī gẖoṛe pākẖre laskar lakẖ apār Kis hī nāl na cẖali▫ā kẖap kẖap mu▫e asār ||3||

(Hajaar) thousands of (sohaney) beautiful (ghar) houses, (mahla) palaces (dar) gates and (Pakey) strong (kott) castles.

(Hasti) elephants, (ghorrey) horses (paakhrey) with saddles and (apaar) countless soldiers in (lakh) lakhs of (laskar) forces

None of these (chaliaa) goes (naal-i) with anyone on death, people (khap-i khap-i) wear themselves but (muey) die (asaar = without care) get no help when account of deeds is taken. 3.

ਸੁਇਨਾ ਰੁਪਾ ਸੰਚੀਐ ਮਾਲੁ ਜਾਲੁ ਜੰਜਾਲੁ ॥ ਸਭ ਜਗ ਮਹਿ ਦੋਹੀ ਫੇਰੀਐ ਬਿਨੁ ਨਾਵੈ ਸਿਰਿ ਕਾਲੁ ॥ ਪਿੰਡੁ ਪੜੈ ਜੀਉ ਖੇਲਸੀ ਬਦਫੈਲੀ ਕਿਆ ਹਾਲੁ ॥੪॥

Su▫inā rupā sancẖī▫ai māl jāl janjāl Sabẖ jag mėh ḏohī ferī▫ai bin nāvai sir kāl Pind paṛai jī▫o kẖelsī baḏfailī ki▫ā hāl ||4||

We (sancheeai) accumulate (suina) gold, (rupa) silver and (maal-u) possessions are (janjaal-u) entanglements.

We may (pheyreeai = proclaim, dohi = strength) become known because of them, but (bin-u) without complying with (naavai) Naam/Divine commands, we shall have (kaal-u) agent of Divine justice

(sir-i) over the head, I .e detained by Divine justice and denied union with the Almighty

(Pindd-u) the body (parrai = falls) dies and (jeeo) the soul (kheylsi = shall play) is held accountable; imagine (kiaa) what (badfaili) evil doers (haal-u = state) will be subjected to, i.e. will have to account for their deeds and face consequences. 4.

ਪੁਤਾ ਦੇਖਿ ਵਿਗਸੀਐ ਨਾਰੀ ਸੇਜ ਭਤਾਰ ॥ ਚੋਆ ਚੰਦਨੁ ਲਾਈਐ ਕਾਪੜੁ ਰੂਪੁ ਸੀਗਾਰੁ ॥ ਖੇਹੂ ਖੇਹ ਰਲਾਈਐ ਛੋਡਿ ਚਲੈ ਘਰ ਬਾਰੁ ॥੫॥

Puṯā ḏekẖ vigsī▫ai nārī sej bẖaṯār Cẖo▫ā cẖanḏan lā▫ī▫ai kāpaṛ rūp sīgār Kẖehū kẖeh ralā▫ī▫ai cẖẖod cẖalai gẖar bār ||5||

Parents (vigseeai) are happy (deykh-i) to see (putaa = sons) the children; (bhataar) the husband and (naari) the wife with each other in (seyj) bed, i.e. everyone is engrossed in family affairs.

We (laaeeai) apply (choaa) scent and sandalwood fragrance and adorn the body with (kaaparr-u) clothes and beautiful (seegar) adornment for (roop-u) beauty.

But when the body dies it becomes (kheyh) dust and (ralaaeeai) mixed (kheyhoo) with dust either by cremation or burial; it (chhodd-i chalai) leaves behind (ghar baar-u) mansions and family members.. 5.

There is also the aspect of pride in status.

ਮਹਰ ਮਲੂਕ ਕਹਾਈਐ ਰਾਜਾ ਰਾਉ ਕਿ ਖਾਨੁ ॥ ਚਉਧਰੀ ਰਾਉ ਸਦਾਈਐ ਜਲਿ ਬਲੀਐ ਅਭਿਮਾਨ ॥ ਮਨਮੁਖਿ ਨਾਮੁ ਵਿਸਾਰਿਆ ਜਿਉ ਡਵਿ ਦਧਾ ਕਾਨੁ ॥੬॥

Mahar malūk kahā▫ī▫ai rājā rā▫o kė kẖān Cẖa▫uḏẖrī rā▫o saḏā▫ī▫ai jal balī▫ai abẖimān Manmukẖ nām visāri▫ā ji▫o dav ḏaḏẖā kān ||6||

One may (kahaaeeai = be called) have the status of (mahar) a leader, (malook) emperor, (raja raau) king, local ruler or (khaan-u) noble.

Or (sadaaeeai = be called) be (chaudhri raau) a high chief of community; all these keep one (jal-i baleeai) burning with the fire of vanity.

(manmukh) self-willed persons (visaaraa = forget) ignore (naam-u) Divine commands and remain restless (jiau) like (kaan-u) reed (dahaa) burns (ddav-i) in jungle fire. 6

ਹਉਮੈ ਕਰਿ ਕਰਿ ਜਾਇਸੀ ਜੋ ਆਇਆ ਜਗ ਮਾਹਿ ॥ ਸਭੁ ਜਗੁ ਕਾਜਲ ਕੋਠੜੀ ਤਨੁ ਮਨੁ ਦੇਹ ਸੁਆਹਿ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਨਿਰਮਲੇ ਸਬਦਿ ਨਿਵਾਰੀ ਭਾਹਿ ॥੭॥

Ha▫umai kar kar jā▫isī jo ā▫i▫ā jag māhi Sabẖ jag kājal koṯẖ▫ṛī ṯan man ḏeh su▫āh Gur rākẖe se nirmale sabaḏ nivārī bẖāhi ||7||

People (kar-i kar-i = keep doing) act in (haumai = ego) self-will; forgetting that one (Jo) who (aaiaa = came) is born (maah-i) in (jag-u) the world (jaaisi) shall go/die.

(Sabh-u) the whole (jag-u) world is (kottrri) a chamber of (kaajal) soot which stain (tan-u deyh) the body (man-u) mind, reducing them to dust, i.e. one falls prey to temptations and commit vices.

Those (raakhey) protected (guru) by the guru’s teachings (sey) they remain (nirmaley) unstained; they (nivaari) keep away from (bhaah-i) the fire of vices (sabad-i = with the word) by the guru’s teachings. 7.

Whosoever is born remains caught in ego and dies. The whole world is a (Kajal kothri) room full of soot (vices) that blackens (affects) body and mind. Those protected by the guru’s teachings remain (Nirmale) clean; they are able to (Nivari bhahi) keep the fire (and its soot) away. 7.

Page 64

ਨਾਨਕ ਤਰੀਐ ਸਚਿ ਨਾਮਿ ਸਿਰਿ ਸਾਹਾ ਪਾਤਿਸਾਹੁ ॥ ਮੈ ਹਰਿ ਨਾਮੁ ਨ ਵੀਸਰੈ ਹਰਿ ਨਾਮੁ ਰਤਨੁ ਵੇਸਾਹੁ ॥ ਮਨਮੁਖ ਭਉਜਲਿ ਪਚਿ ਮੁਏ ਗੁਰਮੁਖਿ ਤਰੇ ਅਥਾਹੁ ॥੮॥੧੬॥

Nānak ṯarī▫ai sacẖ nām sir sāhā pāṯisāhu Mai har nām na vīsrai har nām raṯan vesāhu Manmukẖbẖa▫ojal pacẖ mu▫e gurmukẖ ṯare athāhu ||8||16||

Says Guru Nanak: We can (tareeai = swim across) overcome temptations with obedience (naam-i) to Naam/commands (sach-i) of the Eternal, (paatsaah-u) the Emperor (sir-i = over the head) above (saaha) kings.

May (mai) (veysaah-u = buy) attain awareness of (rattan-u = jewel) the valuable Naam and not (veesrai) forget Naam of (har-i) the Almighty.

(Manmukh) self-willed persons (pach-i = burn, muey = die) perish (bhavjal-i) in the world-ocean of vices; (gurmukh-i) those follow the guru (tarey) are ferried across (athaah-u) the bottomless ocean of vices. 8. 16.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥ ਮੁਕਾਮੁ ਕਰਿ ਘਰਿ ਬੈਸਣਾ ਨਿਤ ਚਲਣੈ ਕੀ ਧੋਖ ॥ ਮੁਕਾਮੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਹੈ ਨਿਹਚਲੁ ਲੋਕ ॥੧॥

Sirīrāg mėhlā 1 gẖar 2 Mukām kar gẖar baisṇā niṯ cẖalṇai kī ḏẖokẖ Mukām ṯā par jāṇī▫ai jā rahai nihcẖal lok ||1||

Composition of the first Guru in Raga Sirirag to be sung to the second clef (beat). We (kar-i) make this world (mukaam-u) a place of residence and have (ghar-i) a home but (dhokh) the apprehension of (chalnai) departure on death.

But a place (jaaneeai) is considered (mukaam-u) a place of residence (ja) if one (rahai) stays there (nihchal lok =unshakable place) permanently. 1.

ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥ ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥੧॥ ਰਹਾਉ ॥

Ḏunī▫ā kais mukāme Kar siḏak karṇī kẖaracẖ bāḏẖhu lāg rahu nāme ||1|| rahā▫o

The world (kais-i = how?) is not our (mukaam) permanent residence.

We have to depart; (kar-i) make this (sidak-u) belief and (baadhah-u) pack (kharach-u = expenditure) requirements for the journey by way of (karni) deeds and (rah-u) remain (laag-u) attached/in compliance (naamey) of Naam/Divine commands – which enable to find God. 1.

Pause and reflect on this.

ਜੋਗੀ ਤ ਆਸਣੁ ਕਰਿ ਬਹੈ ਮੁਲਾ ਬਹੈ ਮੁਕਾਮਿ ॥ ਪੰਡਿਤ ਵਖਾਣਹਿ ਪੋਥੀਆ ਸਿਧ ਬਹਹਿ ਦੇਵ ਸਥਾਨਿ ॥੨॥

Jogī ṯa āsaṇ kar bahai mulā bahai mukām Pandiṯ vakāṇėh pothī▫ā siḏẖ bahėh ḏev sathān ||2||

But instead people engage in symbolism or rituals. (Ta) but (jogi) he Yogi (kar-i) makes (aasan-u) a seat and (bhai) sits on it in meditation; (mulaa) the Muslim priest sits establishes a seat and passes Judge Ment.

(Pandit) the Hindu priest (Vakhanah-i) gives discourses of (pothia) on scriptures and (sidh) the Sid has go and (bahah-i) make seat (dyev = gods, sthaan-i = place of) on mountains. 2.

ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਮੁਨਿ ਜਨ ਸੇਖ ਪੀਰ ਸਲਾਰ ॥ ਦਰਿ ਕੂਚ ਕੂਚਾ ਕਰਿ ਗਏ ਅਵਰੇ ਭਿ ਚਲਣਹਾਰ ॥੩॥

Sur siḏẖ gaṇ ganḏẖarab mun jan sekẖ pīr salār Ḏar kūcẖ kūcẖā kar ga▫e avre bẖė cẖalaṇhār ||3||

(Sur) gods, (sidh) Sidhas, (gan) servants of gods, (gandharb) their singers in heaven, (mun-i jan-i) sages, (seykh) Muslim religious-cum-temporal heads, (peer) Muslim gurus and (salaar) force commanders.

Those of the past have (kooch-i dar-i kooch-i) left in their turn and (avrey) others shall (bh-i) also (chalanhaar) to go. 3.

ਸੁਲਤਾਨ ਖਾਨ ਮਲੂਕ ਉਮਰੇ ਗਏ ਕਰਿ ਕਰਿ ਕੂਚੁ ॥ ਘੜੀ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਦਿਲ ਸਮਝੁ ਤੂੰ ਭਿ ਪਹੂਚੁ ॥੪॥

Sulṯān kẖān malūk umre ga▫e kar kar kūcẖ Gẖaṛī muhaṯ kė cẖalṇā ḏil samajẖ ṯūŉ bẖė pahūcẖ ||4||

(Sultan) kings, (khaan) local chiefs, (malook) emperors and (umre) the wealthy all (gaey) have left (kar-i kar-i kooch-u) leaving in their turn.

(Samajh-u) understand (k-i) that everyone has to leave and that moment shall (pahooch-u) reach (too’n) you (bh-i) also (gharri – a few minutes) now or (muhat-i) after a while, i.e. sooner or. 4.

ਸਬਦਾਹ ਮਾਹਿ ਵਖਾਣੀਐ ਵਿਰਲਾ ਤ ਬੂਝੈ ਕੋਇ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੫॥

Sabḏāh māhi vakẖāṇī▫ai virlā ṯa būjẖai ko▫e Nānak vakẖāṇai benṯī jal thal mahī▫al so▫e ||5||

We all state in words that we have to go, but a rare person understands (that we do not have permanent home). I submit, God alone is permanently present on water earth and (mahial) space – everywhere. 5.

Everyone (vakhaaneeai) says (maah-i) in (sabdaah) words/while talking, (ta) but (koey) some (virla) rare person understands that; (soey = that one) the One Almighty is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space, i.e. the Almighty watches everywhere, says Guru Nanak. 5.

ਅਲਾਹੁ ਅਲਖੁ ਅਗੰਮੁ ਕਾਦਰੁ ਕਰਣਹਾਰੁ ਕਰੀਮੁ ॥ ਸਭ ਦੁਨੀ ਆਵਣ ਜਾਵਣੀ ਮੁਕਾਮੁ ਏਕੁ ਰਹੀਮੁ ॥੬॥

Alāhu alakẖ agamm kāḏar karanhār karīm Sabẖ ḏunī āvaṇ jāvṇī mukām ek rahīm ||6||

The Almighty (alaah-u) Allah is (alakh-u = without signs) unseen, (aga’mm) beyond reach/comprehension, (kaadar-u = Creator in Persian, karanhaar-u = maker) the Creator and (kareem-u) compassionate.

(Sabh) all (duni/duneeaa) creation is (aavan = comes, jaavni = goes) perishable (Raheem-u) the merciful Almighty (eyk-u) alone is (mukaam-u) permanent. 6.

ਮੁਕਾਮੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿਸੁ ਸਿਸਿ ਨ ਹੋਵੀ ਲੇਖੁ ॥ ਅਸਮਾਨੁ ਧਰਤੀ ਚਲਸੀ ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ॥੭॥

Mukām ṯis no ākẖī▫ai jis sis na hovī lekẖ Asmān ḏẖarṯī cẖalsī mukām ohī ek ||7||

(Tis no) only that can be (aakheeai) called (mukaam-u) permanently settled on (jis-u) whose (sis-i = head, i.e. for whom) (leykh-u = writing) Divine writ/cosmic laws do not apply.

(Asmaan-u) the sky and (dharti) earth (chalsi = shall go) shall perish (ohi = that) the Creator (eyk-u = one) alone shall (mukaam-u = resident) shall stay. 7.

ਦਿਨ ਰਵਿ ਚਲੈ ਨਿਸਿ ਸਸਿ ਚਲੈ ਤਾਰਿਕਾ ਲਖ ਪਲੋਇ ॥ ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ਹੈ ਨਾਨਕਾ ਸਚੁ ਬੁਗੋਇ ॥੮॥੧੭॥

Ḏin rav cẖalai nis sas cẖalai ṯārikā lakẖ palo▫e Mukām ohī ek hai nānkā sacẖ bugo▫e ||8||17||

(Rav-i) the sun is visible during (din) the day and (chalai) goes away, while (sas-i) the moon is visible (nis-i) at night and (chalai) goes away as do (lakh) lakhs of (taarika) stars and (paloey) vanish.

(Ohi = that) the Creator (eyk-u = one) alone (hai) is (mukaam-u = resident) permanent Nanak (bugoey) states (sach-u) the, truth. 8. 17.

ਮਹਲੇ ਪਹਿਲੇ ਸਤਾਰਹ ਅਸਟਪਦੀਆ ॥

Mahle pahile saṯārah asatpaḏī▫ā

Total (sataarah) seventeen (asttpadees) compositions of eight stanzas of (pahiley) the first (mahley = form) Guru.

On Mon, Aug 20, 2018 at 4:52 PM Rawel Singh <brgrsa@yahoo.co.in> wrote:

SGGS pp 63-64, Siritag M; 1; Ashtpadis 16-17 of 17.

Sirīrāg mėhlā 1.Dūngar ḏekẖ darāvṇo pe▫ī▫aṛai darī▫ās. Ūcẖa▫o parbaṯgākẖ▫ṛo nā pa▫oṛī ṯiṯ ṯās. Gurmukẖ anṯar jāṇi▫ā gur melī ṯarī▫ās. ||1||

Composition of the first Guru in Raga Siriraag. The soul bride says: When I (deykh-i) see (ddoongar-u) mountain – where the Almighty spouse dwells – (ddraavno) frightening.

The Almighty dwells on (oochau) high (parbat-u) mountain which is (gaakhrro) hard to climb; there are no (paurri) stairs on (tit-u) there of (taas-u) that mountain, i.e. the Almighty is found by overcoming temptations and ego; but I do not know how to attain that exalted state.

But one who (meyli) meets the guru (tareeas-u = swims) overcomes temptations and ego; it (gurmukh-i) is with the guru’s guidance that – other ideas are driven out and – the Almighty (jaaniaa = known) recognizes (antar-i) within. 1.

ਭਾਈ ਰੇ ਭਵਜਲੁ ਬਿਖਮੁ ਡਰਾਂਉ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਰਸਿ ਮਿਲੈ ਗੁਰੁ ਤਾਰੇ ਹਰਿ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖavjal bikẖam darāŉ▫o. Pūrā saṯgur ras milai gur ṯāre har nā▫o. ||1|| rahā▫o.

(Rey) o (bhaai = brother) dear, (bhavjal-u) the world-ocean of temptations is (bikham) difficult to cross/overcome and (draa’naau) frightening.

(Gur) the guru (taarey) ferris across by guiding to comply with Naam/commands of (har-i) the Almighty; and (poora) the perfect (satigur-u) true guru (milai) is found (ras-i) with pleasure/grace of Almighty. 1.

Pause and reflect on this.

Cẖalā cẖalā je karī jāṇā cẖalaṇhār. Jo ā▫i▫ā so cẖalsī amar so gur karṯār. Bẖī sacẖā salāhṇā sacẖai thān pi▫ār. ||2||

If I (kari) keep saying (chalaa chalaa) I have to depart; it does not help unless I (jaanaa = know) realise that everything/everyone I am attached to also (chalahaar-u) to go – and should not get attached.

(Jo) whoever (aaiaa = came) is born (chalsi) shall depart; only (su = that) the One (gur-u) great (kartar-u) creator is (amar-u = deathless) Eternal.

(Bhi = also) we should only (saalaahna) praise (sachaa) the Eternal (piaar-i) with love at (sachai = true, thaan-i = at place) in holy congregation. 2.

Note: The succeeding verses point out that the objects which make one proud, and cause to be attached, are all transitory attachments and their transitory nature.

Ḏar gẖar mėhlā sohṇe pake kot hajār. Hasṯī gẖoṛe pākẖre laskar lakẖapār. Kis hī nāl na cẖali▫ā kẖap kẖap mu▫e asār. ||3||

(Hajaar) thousands of (sohaney) beautiful (ghar) houses, (mahla) palaces (dar) gates and (Pakey) strong (kott) castles.

(Hasti0 elephants, (ghorrey) horses (paakhrey) with saddles and (apaar) countless soldiers in (lakh) lakhs of (laskar) forces.

None of these (chaliaa) goe (naal-i) with anyone on death, people (khap-i khap-i) wear themselves but (muey) die (asaar = without care) get no help when account of deeds is taken. 3.

Su▫inā rupā sancẖī▫ai māl jāl janjāl. Sabẖ jag mėh ḏohī ferī▫ai bin nāvai sir kāl. Pind paṛai jī▫o kẖelsī baḏfailī ki▫ā hāl. ||4||

We (sancheeai) accumulate (suina) gold, (rupa) silver and (maal-u) possessions are (janjaal-u) entanglements.

We may (pheyreeai = proclaim, dohi = strength) become known because of them, but (bin-u) without complying with (naavai) Naam/Divine commands, we shall have (kaal-u) agent of Divine justice

(sir-i) over the head, i.e. detained by Divine justice and denied union with the Almighty.

(Pindd-u) the body (parrai = falls) dies and (jeeo) the soul (kheylsi = shall play) is held accountable; imagine (kiaa) what (badfaili) evil doers (haal-u = state) will be subjected to, i.e. will have to account for their deeds and face consequences. 4.

Puṯā ḏekẖ vigsī▫ai nārī sej bẖaṯār. Cẖo▫ā cẖanḏan lā▫ī▫ai kāpaṛ rūp sīgār. Kẖehū kẖeh ralā▫ī▫ai cẖẖod cẖalai gẖar bār. ||5||

Parents (vigseeai) are happy (deykh-i) to see (putaa = sons) the children; (bhataar) the husband and (naari) the wife with each other in (seyj) bed, i.e. everyone is engrossed in family affairs.

We (laaeeai) apply (choaa) scent, and sandalwood fragrance and adorn the body with (kaaparr-u) clothes and beautiful (seegar) adornment for (roop-u) beauty.

But when the body dies it becomes (kheyh) dust and (ralaaeeai) mixed (kheyhoo) with dust either by cremation or burial; it (chhodd-i chalai) leaves behind (ghar baar-u) mansions and family memebers.. 5.

There is also the aspect of pride in status.

Mahar malūk kahā▫ī▫ai rājā rā▫o kė kẖān. Cẖa▫uḏẖrī rā▫o saḏā▫ī▫ai jal balī▫ai abẖimān. Manmukẖ nām visāri▫ā ji▫o dav ḏaḏẖā kān. ||6||

One may (kahaaeeai = be called) have the status of (mahar) a leader, (malook) emperor, (raja raau) king, local ruler or (khaan-u) noble.

Or (sadaaeeai = be called) be (chaudhri raau) a high chief of community; all these keep one (jal-i baleeai) burning with the fire of vanity.

(manmukh) self-willed persons (visaaraa = forget) ignore (naam-u) Divine commands and remain restless (jiau) like (kaan-u) reed (dahaa) burns (ddav-i) in jungle fire. 6

Ha▫umai kar kar jā▫isī jo ā▫i▫ā jag māhi. Sabẖ jag kājal koṯẖ▫ṛī ṯan manḏeh su▫āhi. Gur rākẖe se nirmale sabaḏ nivārī bẖāhi. ||7||

People (kar-i kar-i = keep doing) act in (haumai = ego) self-will; forgetting that one (jo) who (aaiaa = came) is born (maah-i) in (jag-u) the world (jaaisi) shall go/die.

(Sabh-u) the whole (jag-u) world is (kottrri) a chamber of (kaajal) soot which stain (tan-u deyh) the body (man-u) mind, reducing them to dust, i.e. one falls prey to temptations and commit vices.

Those (raakhey) protected (gur-i) by the guru’s teachings (sey) they remain (nirmaley) unstained; they (nivaari) keep away from (bhaah-i0 the fire of vices (sabad-i = with the word) by the guru’s teachings. 7.

Whosoever is born remains caught in ego and dies. The whole world is a (Kajal kothri) room full of soot (vices) that blackens (affects) body and mind. Those protected by the guru’s teachings remain (Nirmale) clean; they are able to (Nivari bhahi) keep the fire (and its soot) away. 7.

Page 64

Nānak ṯarī▫ai sacẖ nām sir sāhā pāṯisāhu. Mai har nām na vīsrai har nām raṯan vesāhu. Manmukẖ bẖa▫ojal pacẖ mu▫e gurmukẖ ṯare athāhu. ||8||16||

Says Guru Nanak: We can (tareeai = swim across) overcome temptations with obedience (naam-i) to Naam/commands (sach-i) of the Eternal, (paatsaah-u) the Emperor (sir-i = over the head) above (saaha) kings.

May (mai) (veysaah-u = buy) attain awareness of (rattan-u = jewel) the valuable Naam and not (veesrai) forget Naam of (har-i) the Almighty.

(Manmukh) self-willed persons (pach-i = burn, muey = die) perish (bhavjal-i) in the world-ocean of vices; (gurmukh-i) those follow the guru (tarey) are ferried across (athaah-u) the bottomless ocean of vices. 8. 16.

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Sirīrāg mėhlā 1 gẖar 2. Mukām kar gẖar baisṇā niṯ cẖalṇai kī ḏẖokẖ. Mukām ṯā par jāṇī▫ai jā rahai nihcẖal lok. ||1||

Composition of the first Guru in Raga Sirirag to be sung to the second clef (beat). We (kar-i) make this world (mukaam-u) a place of residence and have (ghar-i) a home but (dhokh) the apprehension of (chalnai) departure on death.

But a place (jaaneeai) is considered (mukaam-u) a place of residence (ja) if one (rahai) stays there (nihchal lok = unshakable place) permanently. 1.

ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥ ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥<span lang=”PA” style=”font-size:14.0pt;font-family:”Arial Unicode MS”,sans-serif

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Sirīrāg mėhlā 1.Dūngar ḏekẖ darāvṇo pe▫ī▫aṛai darī▫ās. Ūcẖa▫o parbaṯ gākẖ▫ṛo nā pa▫oṛī ṯiṯ ṯās. Gurmukẖ anṯar jāṇi▫ā gur melī ṯarī▫ās. ||1||

Composition of the first Guru in Raga Siriraag. The soul bride says: When I (deykh-i) see (ddoongar-u) mountain – where the Almighty spouse dwells – (ddraavno) frightening.

ਭਾਈ ਰੇ ਭਵਜਲੁ ਬਿਖਮੁ ਡਰਾਂਉ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਰਸਿ ਮਿਲੈ ਗੁਰੁ ਤਾਰੇ ਹਰਿ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re bẖavjal bikẖam darāŉ▫o. Pūrā saṯgur ras milai gur ṯāre har nā▫o. ||1|| rahā▫o.

(Rey) o (bhaai = brother) dear, (bhavjal-u) the world-ocean of temptations is (bikham) difficult to cross/overcome and (draa’naau) frightening.

Pause and reflect on this.

Cẖalā cẖalā je karī jāṇā cẖalaṇhār. Jo ā▫i▫ā so cẖalsī amar so gur karṯār. Bẖī sacẖā salāhṇā sacẖai thān pi▫ār. ||2||

(Jo) whoever (aaiaa = came) is born (chalsi) shall depart; only (su = that) the One (gur-u) great (kartar-u) creator is (amar-u = deathless) Eternal.

(Bhi = also) we should only (saalaahna) praise (sachaa) the Eternal (piaar-i) with love at (sachai = true, thaan-i = at place) in holy congregation. 2.

Note: The succeeding verses point out that the objects which make one proud, and cause to be attached, are all transitory attachments and their transitory nature.

Ḏar gẖar mėhlā sohṇe pake kot hajār. Hasṯī gẖoṛe pākẖre laskar lakẖ apār. Kis hī nāl na cẖali▫ā kẖap kẖap mu▫e asār. ||3||