SGGS pp 57-59, Sirirag M: 1; Ashtpadis 7-9.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਗੁਰ ਤੇ ਨਿਰਮਲੁ ਜਾਣੀਐ ਨਿਰਮਲ ਦੇਹ ਸਰੀਰੁ ॥ ਨਿਰਮਲੁ ਸਾਚੋ ਮਨਿ ਵਸੈ ਸੋ ਜਾਣੈ ਅਭ ਪੀਰ ॥ ਸਹਜੈ ਤੇ ਸੁਖੁ ਅਗਲੋ ਨਾ ਲਾਗੈ ਜਮ ਤੀਰੁ ॥੧॥

Sirīrāg mėhlā 1

Gur ṯe nirmal jāṇī▫ai nirmal ḏeh sarīr   Nirmal sācẖo man vasai so jāṇai abẖ pīr   Sahjai ṯe sukẖ aglo nā lāgai jam ṯīr ||1||

Composition of the first Guru in Raga Siriraag (Nirmal-u) the pristine Naam/Divine virtues and commands are (jaaneeai)  known (tey) from (guru) the guru; and that cleanses the (deyh) body mind and (sareer = subtle body) the mind/thoughts.

One in whose (man-i) in the mind (nirmal-u) the pristine (saacho) Eternal Naam (vasai) abides, i.e. who becomes aware of Divine majesty, (so) that person (jaanai) knows (abh = heart, peer = pain) what is yearning.

(Agla) great (sukh-u) peace is experienced (tey) with (sahjey) steadfast conformance to Naam; as (teer) arrow of (jam) Divine justice does not (lagai) hit, i.e. that person finds God and escapes rebirth. 1.

ਭਾਈ ਰੇ ਮੈਲੁ ਨਾਹੀ ਨਿਰਮਲ ਜਲਿ ਨਾਇ ॥ ਨਿਰਮਲੁ ਸਾਚਾ ਏਕੁ ਤੂ ਹੋਰੁ ਮੈਲੁ ਭਰੀ ਸਭ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re mail nāhī nirmal jal nā▫e   Nirmal sācẖā ek ṯū hor mail bẖarī sabẖ jā▫e ||1|| rahā▫o

(Rey) o (bhaai = brother) dear, no (mail-u) filth left after (naaey/nhaaey) bathing with (nirmal) clean (jal-i) water, i.e. no vices afflict one who conforms to Naam.

O God, (too) you (eyk-u) alone are, i.e. one in whose mind you abide, is (nirmal-u = clean) above temptations; (sabh) all (hor-u) other (jaaey = places) minds are (bharey) stained with (mail-u = dirt) vices. . 1.

(Rahaau) Dwell and reflect on this.

ਹਰਿ ਕਾ ਮੰਦਰੁ ਸੋਹਣਾ ਕੀਆ ਕਰਣੈਹਾਰਿ ॥ ਰਵਿ ਸਸਿ ਦੀਪ ਅਨੂਪ ਜੋਤਿ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਅਪਾਰ ॥ ਹਾਟ ਪਟਣ ਗੜ ਕੋਠੜੀ ਸਚੁ ਸਉਦਾ ਵਾਪਾਰ ॥੨॥

Har kā manḏar sohṇā kī▫ā karṇaihār   Rav sas ḏīp anūp joṯ ṯaribẖavaṇ joṯ apār   Hāt pataṇ gaṛ koṯẖ▫ṛī sacẖ sa▫uḏā vāpār ||2||

The world is (sohna) the beautiful (mandar-u) abode of God (keeaa) made (karnaihaar-i) by the Creator. (Rav-i) the sun and (sas-i) moon are (deep) lamps are (anoop) unique sources of light; they are enabled to provide light by the Creator who provides (jot-i) light (tribhavan-i) the whole universe.

The world is the place for (hat) shops, (patan) towns, (gar) forts and (kothri) chambers; similarly the human body has body limbs and mind. The way (sauda) trade in (sauda) merchandise is to be done according to rules, the body and mind are to conduct themselves by (sach = truth) Naam/Divine virtues and commands. 2.

ਗਿਆਨ ਅੰਜਨੁ ਭੈ ਭੰਜਨਾ ਦੇਖੁ ਨਿਰੰਜਨ ਭਾਇ ॥ ਗੁਪਤੁ ਪ੍ਰਗਟੁ ਸਭ ਜਾਣੀਐ ਜੇ ਮਨੁ ਰਾਖੈ ਠਾਇ ॥ ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤਾ ਸਹਜੇ ਲਏ ਮਿਲਾਇ ॥੩॥

Gi▫ān anjan bẖai bẖanjnā ḏekẖ niranjan bẖā▫e   Gupaṯ pargat sabẖ jāṇī▫ai je man rākẖai ṯẖā▫e   Aisā saṯgur je milai ṯā sėhje la▫e milā▫e ||3||

Put (anjan) eye medicine – in the inner eye – to (dekh) see (niranjan = unstained) pristine Almighty, i.e. awareness/obedience of Naam enables to see the Almighty within who (bhanjna) destroys/obviates of (bhai) fear of rebirth.

(Je) if one (rakhai) keeps (man-u) mind (tthaaey = in place) focused on Naam, then the Almighty is (jaaneeai) perceived (sabh) everywhere (gupat-u = hidden) in subtle form within and (pragatt-u) manifest form in existence.

(Jey) if (aisa) such (satiguru) true guru (milai) is found, (ta) then he (sahjey) easily (laey milaaey) unites with the Almighty. 3.

Note: The mind is like a precious metal but is also affected by temptations and may become counterfeit like a metal mixed with impurities. A precious metal is tested by rubbing on a touchstone; the soul is evaluated by God based on deeds. Further the genuine metal is accepted while counterfeit rejected; virtuous souls merge in God while others are sent to reincarnate. This is the background to the next verse.

ਕਸਿ ਕਸਵਟੀ ਲਾਈਐ ਪਰਖੇ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥ ਖੋਟੇ ਠਉਰ ਨ ਪਾਇਨੀ ਖਰੇ ਖਜਾਨੈ ਪਾਇ ॥ ਆਸ ਅੰਦੇਸਾ ਦੂਰਿ ਕਰਿ ਇਉ ਮਲੁ ਜਾਇ ਸਮਾਇ ॥੪॥

Kas kasvatī lā▫ī▫ai parkẖe hiṯ cẖiṯ lā▫e   Kẖote ṯẖa▫ur na pā▫inī kẖare kẖajānai pā▫e   Ās anḏesā ḏūr kar i▫o mal jā▫e samā▫e ||4|| 

The way purity of gold is tested (kas-i) by rubbing on (kasvatti) the touchstone, (chit-u) the mind is tested (laaey = applying the touchstone of (hit) love/sincerity.

The way (khoottey) counterfeit currency does not (paaini) find (tthaur) place/acceptance but (kharey) the genuine is (paaey) put/accepted (khajaanai) in the treasury.

(Door-i = far, kar-i = make) get rid of (aas) hope and (andeysa) fear, i.e. be in obedience with have full faith; (iau) this is hoe (mal-u = dirt) doubts (jae) leave and one (samaaey) remains absorbed in/experiences presence of the Almighty. 4.

ਸੁਖ ਕਉ ਮਾਗੈ ਸਭੁ ਕੋ ਦੁਖੁ ਨ ਮਾਗੈ ਕੋਇ ॥ ਸੁਖੈ ਕਉ ਦੁਖੁ ਅਗਲਾ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥ ਸੁਖ ਦੁਖ ਸਮ ਕਰਿ ਜਾਣੀਅਹਿ ਸਬਦਿ ਭੇਦਿ ਸੁਖੁ ਹੋਇ ॥੫॥

Sukẖ ka▫o māgai sabẖ ko ḏukẖ na māgai ko▫e  Sukẖai ka▫o ḏukẖ aglā manmukẖ būjẖ na ho▫e   Sukẖḏukẖ sam kar jāṇī▫ahi sabaḏ bẖeḏ sukẖ ho▫e ||5||

(Sabh-u ko) everyone (maangai) wants (sukh) comfort, (na koey) no one wants (dukh-u) discomfort.

People go through (agla) great (dukh-u) pain (kau) for the sake (sukhi = comfort) fulfilment of desires – and then one forgets Naam, falls to vices and further suffers; (manmukh-i) the self-willed person (na hoey) does not have this (boojh) understanding. (The ninth Guru says “Sukh kai heyt bahut dukh paavat; seyv karat jan jan ki” M: 9, p 411one tries to please many people to get comforts.)

One (bheyd-i) pierced by, i.e. one who lovingly obeys, (sabad-i = word) Divine commands (jaaneeah) considers (sukh) comfort and (dukh) discomforts equal, i.e. has the strength to take them in his/her stride. 5.

ਬੇਦੁ ਪੁਕਾਰੇ ਵਾਚੀਐ ਬਾਣੀ ਬ੍ਰਹਮ ਬਿਆਸੁ ॥ ਮੁਨਿ ਜਨ ਸੇਵਕ ਸਾਧਿਕਾ ਨਾਮਿ ਰਤੇ ਗੁਣਤਾਸੁ ॥ ਸਚਿ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥੬॥

Beḏ pukāre vācẖī▫ai baṇī barahm bi▫ās   Mun jan sevak sāḏẖikā nām raṯe guṇṯās   Sacẖ raṯe se jiṇga▫e ha▫o saḏ balihārai jās ||6||

Some people say this is what (beyd-u) scriptures say and (baani) compositions/elaborations of Biaas-u/Viaas (vaacheeai) say.

(Mun-i jan) sages, (seyvak) devotees and (saadhika) seekers are (ratey) imbued with, i.e. obey (naam-i) Naam/commands of the Almighty (guntaas-u) treasure of virtues.

Those (ratey) imbued (sach-i) with truth/Naam, (sey) they (gaey) depart (jin-i) having won the battle with vices -; they unite with God -, (hau) I (sad) ever (jaas-u) shall be (balihaarai) sacrifice, i.e. respect and follow them. 6. 

Brahma proclaims what the Vedas, the compositions of Viaas say. But the silent sages, servants of God and seekers are imbued in the virtues of the source of virtues, God; being so imbued with the Eternal they succeed in life. I adore them. 6.

ਚਹੁ ਜੁਗਿ ਮੈਲੇ ਮਲੁ ਭਰੇ ਜਿਨ ਮੁਖਿ ਨਾਮੁ ਨ ਹੋਇ ॥ ਭਗਤੀ ਭਾਇ ਵਿਹੂਣਿਆ ਮੁਹੁ ਕਾਲਾ ਪਤਿ ਖੋਇ ॥ ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਅਵਗਣ ਮੁਠੀ ਰੋਇ ॥੭॥

Cẖahu jug maile mal bẖare jin mukẖ nām na ho▫e   Bẖagṯī bẖā▫e vihūṇi▫ā muhu kālā paṯ kẖo▫e   Jinī nām visāri▫ā avgaṇ muṯẖī ro▫e ||7||

Those in (Jin) whose (mukh-i) mouth is not (hoey) uttered, i.e. those who are not aware of Naam, they are (chau = four, jug-i = in ages) forever (mailey) dirty (bharey) smeared by (mal-u) dirt, i.e. living life of vices.

Those (vihooniaa) bereft of (bhaaey) loving (bhagti) devotion, i.e. those who do not conform to Naam, have (kaalaa) blackened (muh-u) face/face ignominy amongst people and (khoey) lose (pat-i) honour in Divine court, i.e. not accepted by the Almighty for union.

The soul-wife who (visaariaa) forgets Naam/Divine commands, (mutthi = cheated) falls prey to because of her (avgan) faults, cannot unite with the Almighty-husband and (roey = weeps) repents. 7.

ਖੋਜਤ ਖੋਜਤ ਪਾਇਆ ਡਰੁ ਕਰਿ ਮਿਲੈ ਮਿਲਾਇ ॥ ਆਪੁ ਪਛਾਣੈ ਘਰਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਜਾਇ ॥ ਨਾਨਕ ਨਿਰਮਲ ਊਜਲੇ ਜੋ ਰਾਤੇ ਹਰਿ ਨਾਇ ॥੮॥੭॥

Kẖojaṯ kẖojaṯ pā▫i▫ā dar kar milai milā▫e Āp pacẖẖāṇai gẖar vasai ha▫umai ṯarisnā jā▫e Nānak nirmal ūjle jo rāṯe har nā▫e ||8||7||

One who (milai) finds and follows the guru (kar-i = having, ddar-u = fear) respectfully, – drives away other ideas, the guru (milaaey) causes to find the Almighty (khojat khojat) by searching within.

His/he (haumai) ego and (trisna) chasing desires (jaaey) go, s/he (vasai) abides in own (ghar-u) house, is focussed within and (pachhaanai) recognises (aap-u = self) the inner-self, i.e. experiences God within.

Those (raatey) imbued with (naaey) Naam of (har-i) the Almighty are (nirmal) clean; their faces are (oojley) radiant as they are accepted for union by the Almighty, says Guru Nanak. 8. 7.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥  ਸੁਣਿ ਮਨ ਭੂਲੇ ਬਾਵਰੇ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਹਰਿ ਜਪਿ ਨਾਮੁ ਧਿਆਇ ਤੂ ਜਮੁ ਡਰਪੈ ਦੁਖ ਭਾਗੁ ॥ ਦੂਖੁ ਘਣੋ ਦੋਹਾਗਣੀ ਕਿਉ ਥਿਰੁ ਰਹੈ ਸੁਹਾਗੁ ॥੧॥

Sirīrāg mėhlā 1 Suṇ man bẖūle bāvre gur kī cẖarṇī lāg   Har jap nām ḏẖi▫ā▫e ṯū jam darpai ḏukẖbẖāg   Ḏūkẖ gẖaṇo ḏuhāgaṇī ki▫o thir rahai suhāg ||1||

Composition of the first Guru in Raga Sirirag (Sun-i) listen, o (bhooley = strayed) misguided (baavrey) crazy (man = mind) human being, (laag-u) touch (charni) feet, i.e. seek guidance, (ki) of, (guru) the guru.

(Too) you (jap-i) remember/obey (har-i) the Almighty (dhiaaey) paying attention to (naam-u) Divine commands; (jam-u) the agent of Divine justice (ddarpai = afraid) will not be allowed to come near and (dukh) distress of reincarnation (bhaag-u = run) will be obviated.

One who does not follow the guru is (dohaagni) unfortunate; she suffers (ghano) great (dookh-u) distress as (suhaag-u) the Almighty-husband (kiau = why?) does not (rahai) stay with her, i.e. she cannot experience the Almighty within. 1.

Page 58

ਭਾਈ ਰੇ ਅਵਰੁ ਨਾਹੀ ਮੈ ਥਾਉ ॥ ਮੈ ਧਨੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਿ ਦੀਆ ਬਲਿ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re avar nāhī mai thā▫o   Mai ḏẖan nām niḏẖān hai gur ḏī▫ā bal jā▫o ||1|| rahā▫o

(Rey) o (bhaai = brother) dear, (mai) for me there is no (avar-u) place to look to.

(Mai) my (dhan-u) wealth is (nidhaan-u) the treasure of awareness of Naam/Divine commands (deeaa) given (gur-i) by the guru; I (bal-ijaau) adore/obey the guru. 1.

(Rahaau) dwell on this and reflect.

ਗੁਰਮਤਿ ਪਤਿ ਸਾਬਾਸਿ ਤਿਸੁ ਤਿਸ ਕੈ ਸੰਗਿ ਮਿਲਾਉ ॥ ਤਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਊ ਬਿਨੁ ਨਾਵੈ ਮਰਿ ਜਾਉ ॥ ਮੈ ਅੰਧੁਲੇ ਨਾਮੁ ਨ ਵੀਸਰੈ ਟੇਕ ਟਿਕੀ ਘਰਿ ਜਾਉ ॥੨॥

Gurmaṯ paṯ sābās ṯis ṯis kai sang milā▫o   Ŧis bin gẖaṛī na jīv▫ū bin nāvai mar jā▫o   Mai anḏẖule nām na vīsrai tek tikī gẖar jā▫o ||2||

May I (milaau) find (sang-i) company of the guru as (pat-i) honour in Divine court is received by complying (gurmat-i) with the guru’s guidance; (saabaas-i) praise to (tis-u = that) the guru.

I cannot (jeevaoo) live (bin-u) with (tis-u = that) the guru’s guidance to live by Naam even (gharry) for a moment; I (mar-i jaau = die) fall prey to vices (bin-u) without, i.e. when I forget (naavai) Naam/Divine commands.

It is with the guru’s guidance that (mai) I who (andhuley = blind) was unaware of Naam, now does not (veesrai) forget Naam; it is when (tteyk = support) reliance (tikka) is placed on Naam, that I can (jaau) get to (ghar-i) home, i.e. find God within. 2.

One who Lives by the guru’s teachings receives honor and recognition; his/her company takes me to God. I cannot live without Naam for a moment; without it I die. I am blind (ignorant) and cannot afford to forget (lose) Naam, the support that takes me to my home (God). 2.

Note: The crows visit houses hoping to collect some food. There is also a belief that a crow crows on a house where some guest is coming. Both these indicate an occupied house. The hungry crow gets nothing from an empty house. This concept is used in the next verse.

ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਚੇਲੇ ਨਾਹੀ ਠਾਉ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਸੁਆਉ ॥ ਆਇ ਗਇਆ ਪਛੁਤਾਵਣਾ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥੩॥

Gurū jinā kā anḏẖulā cẖele nāhī ṯẖā▫o   Bin saṯgur nā▫o na pā▫ī▫ai bin nāvai ki▫ā su▫ā▫o   Ā▫e ga▫i▫ā pacẖẖuṯāvṇā ji▫o suñai gẖar kā▫o ||3||

(Cheyley) the deciples (jinaa ka) whose guru is (andhula = blind) ignorant, cannot find (tthau = place) God’s presence within.

There should be no other (kiaa = what?) objective than to be aware of and conform to (naau) Naam, and awareness of (naau) Naam cannot (paaeeai) obtained (bin-u) without the guru.

Then one (aaaey) comes and (gaiaa) returns (pachhutaavna = repenting) disappointed, like a (kaau = crow) visitor to (sunjney) an empty (ghar-i) house, i.e. the objective of human birth to unite with the Almighty is not attained without conforming to Naam under the guru’s guidance. 3.

Note: The next verse uses the term ਕਲਰ ਕੀ ਭੀਤਿ (Kalar Ki Bheet) meaning a wall made of mud containing salts like potassium nitrate. That latter ruins holding power of the mud, the wall built is weak and crumbles.

ਬਿਨੁ ਨਾਵੈ ਦੁਖੁ ਦੇਹੁਰੀ ਜਿਉ ਕਲਰ ਕੀ ਭੀਤਿ ॥ ਤਬ ਲਗੁ ਮਹਲੁ ਨ ਪਾਈਐ ਜਬ ਲਗੁ ਸਾਚੁ ਨ ਚੀਤਿ ॥ ਸਬਦਿ ਰਪੈ ਘਰੁ ਪਾਈਐ ਨਿਰਬਾਣੀ ਪਦੁ ਨੀਤਿ ॥੪॥

Bin nāvai ḏukẖ ḏehurī ji▫o kalar kī bẖīṯ   Ŧab lag mahal na pā▫ī▫ai jab lag sācẖ na cẖīṯ   Sabaḏ rapai gẖar pā▫ī▫ai nirbāṇī paḏ nīṯ ||4||

(Deyhuri) a body/person (bin) without awareness (naavai) of Naam comes to grief, (jiu) like (bhuut) a wall (ki) of (kalar) saline mud quickly crumbles.

(Jab lag-u) as long as (saach-u = truth) Naam/Divine commands are not (cheet-i) kept in mind, (tab lag-u) until then – vices are not dispelled and (mahal-u) palace/the Almighty is not (paaeeai) found within.

(Neet-i) permanent (pad-u) the state (nirbaani) of freedom from vices and finding (ghar-u = home) the Almighty are (paaeeai) obtained by one (rapai = dyed) imbued (sabad-i) with the word/Naam/Divine commands. 4.

ਹਉ ਗੁਰ ਪੂਛਉ ਆਪਣੇ ਗੁਰ ਪੁਛਿ ਕਾਰ ਕਮਾਉ ॥ ਸਬਦਿ ਸਲਾਹੀ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੁਖੁ ਜਲਿ ਜਾਉ ॥ ਸਹਜੇ ਹੋਇ ਮਿਲਾਵੜਾ ਸਾਚੇ ਸਾਚਿ ਮਿਲਾਉ ॥੫॥

Ha▫o gur pūcẖẖa▫o āpṇe gur pucẖẖ kār kamā▫o   Sabaḏ salāhī man vasai ha▫umai ḏukẖ jal jā▫o   Sėhje ho▫e milāvṛā sācẖe sācẖ milā▫o ||5||

(Hau) I (poochhau) ask (aapney) my (guru) guru and (puchh-i) after asking receives guidance and then (kamaau) take (kaar) action.

The Almighty (vasai) abides (man-i) in mind (sabad-i = by the word) by obeying the guru to (salaahi = praise) acknowledge and obey the Almighty; then (dukh-u) suffering caused by (haumai = ego) acting by self-will (jal-i jaau = is burnt) ends.

(Milaavrra) union with the Almighty (hoey) happens (sahjaey) with steadfast obedience; (saachey) those who truthfully obey (milaau) unite (sach-i) with the Eternal. 5.

ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਤਜਿ ਕਾਮ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਨਾਮੁ ਸਲਾਹਨਿ ਸਦ ਸਦਾ ਹਰਿ ਰਾਖਹਿ ਉਰ ਧਾਰਿ ॥ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਸਭ ਜੀਆ ਕਾ ਆਧਾਰੁ ॥੬॥

Sabaḏ raṯe se nirmale ṯaj kām kroḏẖ ahaʼnkār   Nām salāhan saḏ saḏā har rākẖahi ur ḏẖār   So ki▫o manhu visārī▫ai sabẖ jī▫ā kā āḏẖār ||6||

(Sey) those (ratey) imbued (sabad-i = with the word) with awareness of Naam, (taj-i) give up (kaam) lust, (krodh-u) anger and (ahankaar-u) vanity and become (narmaley) clean/free of vices, in their conduct.

They (sad sadaa) forever (slaahan-i = praise) acknowledge and obey Naam; they (raakhah-i) keep (har-i) the Almighty (ur dhaar-i) enshrined in (ur) mind.

We should (kiau = why?) never (visaareeah-i) forget (manh-u) from the mind (so = that) the almighty who is (aadhaar-u) the mainstay of (sabh) all (jeeaa) creatures. 6.

ਸਬਦਿ ਮਰੈ ਸੋ ਮਰਿ ਰਹੈ ਫਿਰਿ ਮਰੈ ਨ ਦੂਜੀ ਵਾਰ ॥ ਸਬਦੈ ਹੀ ਤੇ ਪਾਈਐ ਹਰਿ ਨਾਮੇ ਲਗੈ ਪਿਆਰੁ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਭੂਲਾ ਫਿਰੈ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥੭॥

Sabaḏ marai so mar rahai fir marai na ḏūjī vār   Sabḏai hī ṯe pā▫ī▫ai har nāme lagai pi▫ār   Bin sabḏai jag bẖūlā firai mar janmai vāro vār ||7||

One who (marai) dies (sabad-i) with the word (so) that person (rahai) remains dead, i.e. one who kills ego with the guru’s guidance maintains that state, does not (marai = die) fall prey to vices (dooji = second, vaar = time) again. 7.

This state is (paaeeai) attained (hi) only (tey) with (sabdai = word) guidance of the guru by which (piaar-u) love (naamey) for Naam (lagai) develops.

(Jag-u = world) the creatures (phirai) wanders (bhoola = misled) in delusion; and (mar-i) dies and (janmai) is born (vaaro vaar) again and again. 7.

Those who kill their ego and remain humble never (take rebirth to) die again. This state is achieved through the Shabad and love for the virtues. Those who do not go by the Shabad go astray and keep going through cycles of births and deaths. 7.

ਸਭ ਸਾਲਾਹੈ ਆਪ ਕਉ ਵਡਹੁ ਵਡੇਰੀ ਹੋਇ ॥ ਗੁਰ ਬਿਨੁ ਆਪੁ ਨ ਚੀਨੀਐ ਕਹੇ ਸੁਣੇ ਕਿਆ ਹੋਇ ॥ ਨਾਨਕ ਸਬਦਿ ਪਛਾਣੀਐ ਹਉਮੈ ਕਰੈ ਨ ਕੋਇ ॥੮॥੮॥

Sabẖ salāhai āp ka▫o vadahu vaderī ho▫e   Gur bin āp na cẖīnī▫ai kahe suṇe ki▫ā ho▫e.   Nānak sabaḏpacẖẖāṇī▫ai ha▫umai karai na ko▫e. ||8||8||

(Sabh) everyone (saalaahey) praise (aap kau) the self (hoey) showing to be (vaddeyri) greater (vaddahu) then the greatest, i.e. best of all.

One does not (chheeneeai) understand (aap-u) the self (bin-u) without (guru) the guru; (kiaa = what, hoey = happens) it makes no difference what one (kahey) says or (suney) hears other saying.

One who (pachhaaneeai) recognises the self (sabad-i = with the word) with the guru’s guidance (karai) does/says (na koey) nothing in (haumai) ego, says Guru Nanak. 8. 8. (Note: Japji Paurri 2 also says: Nanak hukmai jey bujhai ta haumai kahai na koey).

Note: The Shabad uses the makeup worn by a woman whose husband is away as a metaphor for rituals in the religious field.  The woman does it to be appreciated by others. Similarly residuals performed without emulating Divine virtues only impress others, not God.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਬਿਨੁ ਪਿਰ ਧਨ ਸੀਗਾਰੀਐ ਜੋਬਨੁ ਬਾਦਿ ਖੁਆਰੁ ॥ ਨਾ ਮਾਣੇ ਸੁਖਿ ਸੇਜੜੀ ਬਿਨੁ ਪਿਰ ਬਾਦਿ ਸੀਗਾਰੁ ॥ ਦੂਖੁ ਘਣੋ ਦੋਹਾਗਣੀ ਨਾ ਘਰਿ ਸੇਜ ਭਤਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 Bin pir ḏẖan sīgārī▫ai joban bāḏ kẖu▫ār   Nā māṇe sukẖ sejṛī bin pir bāḏ sīgār   Ḏūkẖgẖaṇo ḏuhāgaṇī nā gẖar sej bẖaṯār ||1||

Composition of the first Guru in Raga Sirirag (Joban-u) youth of (dhan) a woman (bin-u) without husband is (baad-i) wasted and (seegaareeai) adornment/makeup results in (khuaar-u) frustration.

She cannot (maaney) enjoy (sukh-i = comfort of) pleasure of sharing (seyjrri) the bed. And (seegaar-u) adornment/makeup goes (baad-i) in vain (bin-u) without (pir) the husband.

(Dohaagni) the unfortunate woman without husband suffers (ghano) great (dookh-u) pain when she does not have (pir) the husband (ghar-i) in house to come to (seyj) bed. 1.

Message: All religious practices like rituals and worship are wasted if the Almighty is not in mind. God does not come to mind with these practices.

ਮਨ ਰੇ ਰਾਮ ਜਪਹੁ ਸੁਖੁ ਹੋਇ ॥ ਬਿਨੁ ਗੁਰ ਪ੍ਰੇਮੁ ਨ ਪਾਈਐ ਸਬਦਿ ਮਿਲੈ ਰੰਗੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Man re rām japahu sukẖ ho▫e   Bin gur parem na pā▫ī▫ai sabaḏ milai rang ho▫e ||1|| rahā▫o

(Rey) o (man = mind) human being, (japah-u) remember/obey (raam) the Almighty (hoey) to experience (sukh-u) comfort/peace.

But (preym-u) love of the Almighty is not (paaeeai) obtained (bin-u) without (guru) the guru; The Almighty (milai) is found (sabad-i = with the word) with guidance of the guru and (rang-u) joy (hoey) experienced.

(Rahaau) dwell on this and reflect.

ਗੁਰ ਸੇਵਾ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਵਰੁ ਸਹਜਿ ਸੀਗਾਰੁ ॥ ਸਚਿ ਮਾਣੇ ਪਿਰ ਸੇਜੜੀ ਗੂੜਾ ਹੇਤੁ ਪਿਆਰੁ ॥ ਗੁਰਮੁਖਿ ਜਾਣਿ ਸਿਞਾਣੀਐ ਗੁਰਿ ਮੇਲੀ ਗੁਣ ਚਾਰੁ ॥੨॥

Gur sevā sukẖ pā▫ī▫ai har var sahj sīgār   Sacẖ māṇe pir sejṛī gūṛā heṯ pi▫ār   Gurmukẖ jāṇ siñāṇī▫ai gur melī guṇ cẖār ||2||

(Sukh-u) the comfort of finding the Almighty is (paaeeai) obtained

(Sukh-u) the comfort of being with (Har-i) the Almighty (var-u) spouse (paaeeaai) is obtained by the soul-wife (seyva = service) by obeying the guru; this is (sahaj-i = steadfast) permanent (saagaar-u) adornment.

(Sach-i) through truthful conduct she (maaney) enjoys company of (pir) the Almighty-husband in (seyjrri = bed) the longing mind with (goorra) deep (heyt) affection and (piaar-u) love.

The Almighty (jaan-i) is known and (sinjnaneeai) recognised within (gurmukh-i) with the guru’s guidance; she (meyli) is united with the Almighty-husband of (chaar-u) beautiful (gun) attributed (gur-i) by the guru. 2.

ਸਚਿ ਮਿਲਹੁ ਵਰ ਕਾਮਣੀ ਪਿਰਿ ਮੋਹੀ ਰੰਗੁ ਲਾਇ ॥ ਮਨੁ ਤਨੁ ਸਾਚਿ ਵਿਗਸਿਆ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥ ਹਰਿ ਵਰੁ ਘਰਿ ਸੋਹਾਗਣੀ ਨਿਰਮਲ ਸਾਚੈ ਨਾਇ ॥੩॥

Sacẖ milhu var kāmṇī pir mohī rang lā▫e   Man ṯan sācẖ vigsi▫ā kīmaṯ kahaṇ na jā▫e   Har var gẖar sohāgaṇī nirmal sācẖai nā▫e ||3||

O (kaamni) soul-wife, you can (milhu) meet find (var) Almighty-husband within if you are (mohi) fascinated (pir-i) the Almighty-husband, i.e. if you understand Divine virtues, and (laaey) develop (rang-u) love (rang-u = love) yearning.

(Man-u) the mind and (tan-u) body (vigsiaa) blossom (sach-i) in company of the Eternal; (keemat-i = price) this experience (na jaaey) cannot be (kahan-u) told.

The soul-wife whose mind (nirmal) purified by awareness (naaey) of Naam/virtues and commands (saachai) of the Eternal, is (sohaagni) fortunate; she finds (var-u) the Almighty-husband (ghar-i = in the house) within.

ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥ ਇਕਤੁ ਤਾਗੈ ਰਲਿ ਮਿਲੈ ਗਲਿ ਮੋਤੀਅਨ ਕਾ ਹਾਰੁ ॥ ਸੰਤ ਸਭਾ ਸੁਖੁ ਊਪਜੈ ਗੁਰਮੁਖਿ ਨਾਮ ਅਧਾਰੁ ॥੪॥

Man mėh manū▫ā je marai ṯā pir rāvai nār   Ikaṯ ṯāgai ral milai gal moṯī▫an kā hār   Sanṯ sabẖā sukẖūpjai gurmukẖ nām aḏẖār ||4||

(Jey) if (manooaa) the mind (marai) dies (mah-i) in (man = being) the body itself, (ta) then (naar-i) the wife (raavai) enjoys company of (pir-u) the husband, i.e. the Almighty is found within when ego is dissolved within.

This happens if she obeys Naam/commands of the Almighty like all pearls (ral-i milai) together conform to (ikat-u) one (taagai) string in (haar-i) the necklace (ka) of (moteean) pearls (gal-i) round the neck.

(Sukh-u) the comfort of finding the Almighty (oopjai) develops by joining (sabhaa) company of (sant) saints, i.e. holy congregation, where it is learnt (gurmukh-i) with the guru’s teachings that Naam is (adhaar-u = support) guide. 4.

ਖਿਨ ਮਹਿ ਉਪਜੈ ਖਿਨਿ ਖਪੈ ਖਿਨੁ ਆਵੈ ਖਿਨੁ ਜਾਇ ॥ ਸਬਦੁ ਪਛਾਣੈ ਰਵਿ ਰਹੈ ਨਾ ਤਿਸੁ ਕਾਲੁ ਸੰਤਾਇ ॥ ਸਾਹਿਬੁ ਅਤੁਲੁ ਨ ਤੋਲੀਐ ਕਥਨਿ ਨ ਪਾਇਆ ਜਾਇ ॥੫॥

Kẖin mėh upjai kẖin kẖapai kẖin āvai kẖin jā▫e   Sabaḏ pacẖẖāṇai rav rahai nā ṯis kāl sanṯā▫y   Sāhib aṯul na ṯolī▫ai kathan na pā▫i▫ā jā▫e ||5||

The human mind (upjai) rises/does good deeds (khin mah-i) one moment and (khapai = dies) falls to vices the next moment; it (aavai) comes one moment and (jaaey) goes the next, i.e. the human mind never stays steady, – such a mind is targeted by Divine justice.

If it (pachhaanai) understands (sabad-u = word) Naam/Divine commands, it (rahai) remains (rav-i) in remembrance/focussed on o Naam, then (kaal-u) Divine justice does not (santaaey) torment (tis-u = that) it.

(Sahib-u) the Master is (atul-u = not weighable) beyond measure and cannot be (toliaa) weighed/evaluated; IT is not (paaiaa) found/experienced (kathan-i) by talking, i.e. the Almighty is experienced with obedience to Divine commands. 5.

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Note: All creatures take birth to serve the purpose of the Creator. All humans are made known Divine virtues to emulate in their roles and profit from human birth. This translates into being able to merge the soul with God. The virtues are like the capital given by the financiers to the traders to buy and sell goods to make profit. Those emulating the virtues are successful and profit from the human birth that provides opportunity to merge with God.

ਵਾਪਾਰੀ ਵਣਜਾਰਿਆ ਆਏ ਵਜਹੁ ਲਿਖਾਇ ॥ ਕਾਰ ਕਮਾਵਹਿ ਸਚ ਕੀ ਲਾਹਾ ਮਿਲੈ ਰਜਾਇ ॥ ਪੂੰਜੀ ਸਾਚੀ ਗੁਰੁ ਮਿਲੈ ਨਾ ਤਿਸੁ ਤਿਲੁ ਨ ਤਮਾਇ ॥੬॥

vāpārī vaṇjāri▫ā ā▫e vajahu likẖā▫e   Kār kamāvėh sacẖ kī lāhā milai rajā▫e   Pūnjī sācẖī gur milai nāṯis ṯil na ṯamā▫e ||6||

The creatures are (vanjaariaa) travelling traders sent by (vaapaari) by the business owner/the Almighty with their – tasks and – (vajah-u) wages/rewards (likhaaey = written) preordained. If they (kamaavah-i) carry out (kaar) the task (ki) of (sach = truth) conforming to Naam, they (milai) receive (laaha) profit of (rajaaey) approval of union with God.

One who (milai) find the guru, receives (saachi = true) the lasting (poo’nji) wealth of awareness of Naam; (tis-u) that person has not even (til-u = sesame seed) a bit of (tamaaey) craving, i.e. s/he only focuses on living by Naam. 6.

ਗੁਰਮੁਖਿ ਤੋਲਿ ਤੋਲਾਇਸੀ ਸਚੁ ਤਰਾਜੀ ਤੋਲੁ ॥ ਆਸਾ ਮਨਸਾ ਮੋਹਣੀ ਗੁਰਿ ਠਾਕੀ ਸਚੁ ਬੋਲੁ ॥ ਆਪਿ ਤੁਲਾਏ ਤੋਲਸੀ ਪੂਰੇ ਪੂਰਾ ਤੋਲੁ ॥੭॥

Gurmukẖ ṯol ṯolā▫isī sacẖ ṯarājī ṯol   Āsā mansā mohṇī gur ṯẖākī sacẖ bol   Āp ṯulā▫e ṯolsī pūre pūrāṯol ||7||

(Gurmukh-i) one who follows the guru (tolaaisi) weighs (tol-i = weight) the merchandise on the (sach-u = true) accurate (taraaji) weighing balance against (tol-u) weighing standard, i.e. conducts the self honestly according to Naam.

(Aasa) expectations and (mansa) aspirations of earning are (mohni) tempting, they tend to cause dishonesty, but (gur-i) the guru’s (bol-u) word/instruction of conduct by (sach-u) Naam (tthaaki) retrains from that.

One whom (aap-i = self) the Almighty (tulaaey = causes to be weighed,) then weight (poorey) the truthful person persons (tolsi) shall weigh/be found (poora) correct  on (poorey) the accurate evaluates his/her performance s/he will (======================

(Weighing the merchandise) the dealings of the merchant who follows the guru are honest. One is tempted because of expectations and wishes, but the guru puts a stop to them asking to speak the truth. God guides such perfect persons and they (weigh) conduct themselves honestly. 7.

ਕਥਨੈ ਕਹਣਿ ਨ ਛੁਟੀਐ ਨਾ ਪੜਿ ਪੁਸਤਕ ਭਾਰ ॥ ਕਾਇਆ ਸੋਚ ਨ ਪਾਈਐ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਪਿਆਰ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਮੇਲੇ ਗੁਰੁ ਕਰਤਾਰ ॥੮॥੯॥

Kathnai kahaṇ na cẖẖutī▫ai nā paṛ pusṯak bẖār   Kā▫i▫ā socẖ na pā▫ī▫ai bin har bẖagaṯ pi▫ār Nānak nām na vīsrai mele gur karṯār||8||9||

One is not (chhutteeai) emancipated from vices in life and from rebirth on death neither by (kathnai kahan-i = talking) praising the self or (parr-i) by reading (bhaar) loads of (pustak) books.

Nor emancipation can (peeaai) be attained by (soch) a clean (kaaiaa) body; emancipation cannot be attained (bin-u) without (piaar) loving (bhagat-i) devotion/obedience of Naam of (har-i) the Almighty.

And one whom (kartaar) the Creator (meyley) causes to meet (guru) the guru does not (veesrai) forget Naam, says Guru Nanak. 8.9.