SGGS pp 59-61, Sirirag M: 1, Ashtpadis 10-12

 

Note: This Shabad describes the guru as source of awareness of Naam/Divine virtues and commands and dispeller of faults. The guru gives understanding about the Ineffable Almighty.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸਤਿਗੁਰੁ ਪੂਰਾ ਜੇ ਮਿਲੈ ਪਾਈਐ ਰਤਨੁ ਬੀਚਾਰੁ ॥ ਮਨੁ ਦੀਜੈ ਗੁਰ ਆਪਣੇ ਪਾਈਐ ਸਰਬ ਪਿਆਰੁ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਪਾਈਐ ਅਵਗਣ ਮੇਟਣਹਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 Saṯgur pūrā je milai pā▫ī▫ai raṯan bīcẖār   Man ḏījai gur āpṇe pā▫ī▫ai sarab pi▫ār   Mukaṯ paḏārath pā▫ī▫ai avgaṇ metaṇhār ||1||

 

Composition of the first Guru in Raga Siriraag (jey) if (poora) the perfect (satigur-u) true guru (milai) is found, then one (paaeeai) obtained (beechaar-u) understanding of (ratan-u = jewel,) i.e. awareness of Naam is obtained from the guru.

When we (deejai = give/dedicate our) (man-u) mind to (aapnai = own) our (guru) guru, i.e. pay attention to Naam then we (paaeeai) find the Almighty (piaar-u) the love of all.

(Padaarath-u) the gift of (mukat-i) freedom from temptations/vices (paaeeai) is attained by conformance to Naam which (meyttanhar-u) removes (avgan) faults/vices. 1.

 

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥ ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gur bin gi▫ān na ho▫e   Pūcẖẖahu barahme nārḏai beḏ bi▫āsai ko▫e ||1|| rahā▫o

 

(Rey) o (bhaai) brethren, (giaan-u) awareness of Naam is not (hoey) attained (bin-u) without (guru) the guru.

(Koey) someone can (poochhah-u) ask/verify from (brahmey) the god Brahma, (naardai) the sage Narada or (biaasai) Vyas the presenter of (beyd) the Vedas. 1.

(Rahaau) dwell on this and reflect.

 

ਗਿਆਨੁ ਧਿਆਨੁ ਧੁਨਿ ਜਾਣੀਐ ਅਕਥੁ ਕਹਾਵੈ ਸੋਇ ॥ ਸਫਲਿਓ ਬਿਰਖੁ ਹਰੀਆਵਲਾ ਛਾਵ ਘਣੇਰੀ ਹੋਇ ॥ ਲਾਲ ਜਵੇਹਰ ਮਾਣਕੀ ਗੁਰ ਭੰਡਾਰੈ ਸੋਇ ॥੨॥

Gi▫ān ḏẖi▫ān ḏẖun jāṇī▫ai akath kahāvai so▫e   Safli▫o birakẖ harī▫āvlā cẖẖāv gẖaṇerī ho▫e   Lāl javehar māṇkī gur bẖandārai so▫e ||2||

 

(Giaan-u) awareness, (dhiaan-u) paying attention/obedience and (dhun-i) being in tune with Naam (jaaneeai) is obtained from the guru who (kahaavai) causes to say what is (akath-u) indescribable, i.e. gives understanding about the Ineffable Almighty.

The guru is (saphlio) fruit-bearing (hareeaavla) blooming (birakh-u) tree (hoey) providing (ghaneri) thick (chhaav) shade, i.e. it is both fruitful and comforting to follow the guru.

(Laal) rubies, (javeyhar) jewels and (maanki/maanak) emeralds, i.e. the wealth of awareness of Naam are available (bhnddaarai) the storehouse/teachings of the guru. 2.

 

ਗੁਰ ਭੰਡਾਰੈ ਪਾਈਐ ਨਿਰਮਲ ਨਾਮ ਪਿਆਰੁ ॥ ਸਾਚੋ ਵਖਰੁ ਸੰਚੀਐ ਪੂਰੈ ਕਰਮਿ ਅਪਾਰੁ ॥ ਸੁਖਦਾਤਾ ਦੁਖ ਮੇਟਣੋ ਸਤਿਗੁਰੁ ਅਸੁਰ ਸੰਘਾਰੁ ॥੩॥

Gur bẖandārai pā▫ī▫ai nirmal nām pi▫ār   Sācẖo vakẖar sancẖī▫ai pūrai karam apār   Sukẖ▫ḏāṯa ḏukẖmetṇo saṯgur asur sangẖār ||3||

 

(Piaar-u) love for (nirmal) the pristine Naam is received from the guru’s (bhanddaari) storehouse/teachings.

Then (aacho) true (vakhar-u) merchandise (sancheeai) is accumulated, i.e. one practices Naam (karam-i) with grace of (poorai) the all-pervasive (apaar-u) Infinite Almighty.

The guru (sanghaar-u) kills (asur) the demons, i.e. helps to be rid of vices, (mettno) removes causes of (dukh) suffering and (sukhdaata) provides solace. 3.

 

This entitles us to receive Divine grace and we gather the merchandise of truthfulness (virtues). The true guru is the source of comfort, the reliever of suffering and (Asur sanghar = banisher of demons) killer of vices. 3.

 

Note: The next verse uses the term ਭਵਜਲੁ (Bhavjal = world ocean). This refers to the presence of vices in the world. These offer strong temptations and are hard to resist. They do not let the mind think of God in spite of the intrinsic longing of the soul. The soul feels restless and frightened.

 

ਭਵਜਲੁ ਬਿਖਮੁ ਡਰਾਵਣੋ ਨਾ ਕੰਧੀ ਨਾ ਪਾਰੁ ॥ ਨਾ ਬੇੜੀ ਨਾ ਤੁਲਹੜਾ ਨਾ ਤਿਸੁ ਵੰਝੁ ਮਲਾਰੁ ॥ ਸਤਿਗੁਰੁ ਭੈ ਕਾ ਬੋਹਿਥਾ ਨਦਰੀ ਪਾਰਿ ਉਤਾਰੁ ॥੪॥

Bẖavjal bikẖam darāvṇo nā kanḏẖī nā pār   Nā beṛī nā ṯulhaṛā nā ṯis vanjẖ malār   Saṯgur bẖai kā bohithā naḏrī pār uṯār ||4||

 

(Bhavjal-u) the world ocean – temptations around – are (bikham-u) hard-to-cross/overcome and (ddaraavno) frightening; neither it’s (kandhi = shore) near nor (paar-u) far end is visible.

There are no (beyrri) boat (tulhaa) raft (vanjh-u) oars or (malaar-u/malah) boatman – to get across, i.e. it is hard to escape once one falls prey to temptations.

However (sati guru) the true guru is (bohitha) ship who can (utaar-i = land, paar-i = on far shore) take one across (bhai/bhav) the world-ocean of temptations, (nadri) with grace/guidance – through practice of Naam. 4.

 

ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ ਦੁਖੁ ਲਾਗੈ ਸੁਖੁ ਜਾਇ ॥ ਜਿਹਵਾ ਜਲਉ ਜਲਾਵਣੀ ਨਾਮੁ ਨ ਜਪੈ ਰਸਾਇ ॥ ਘਟੁ ਬਿਨਸੈ ਦੁਖੁ ਅਗਲੋ ਜਮੁ ਪਕੜੈ ਪਛੁਤਾਇ ॥੫॥

Ik ṯil pi▫ārā visrai ḏukẖ lāgai sukẖ jā▫e   Jihvā jala▫o jalāvaṇī nām na japai rasā▫e   Gẖat binsai ḏukẖaglo jam pakṛai pacẖẖuṯā▫e ||5||

 

One who (visrai) forgets to obey (piaara) the Beloved Almighty even for (iku) one (tilu = sesame seed) moment, then (dukh-u) distress caused by temptations (laagai) afflicts and (sukh-u) peace of mind (jaaey) goes.

May (jihva) the tongue that does not (rasaaey) lovingly (japai) remember Naam/Divine commands, (jalau) be burnt; it is (jalaavani) the fit-for-burning.

When (ghatt-u = body) the creature dies, (jam-u) Divine justice (pakrrai) catches the soul and puts to (aglo) terrible (dukh-u) distress – of denial union with the Almighty and being put in cycles of reincarnation; it then (pachhutaaey) repents. 5.

 

ਮੇਰੀ ਮੇਰੀ ਕਰਿ ਗਏ ਤਨੁ ਧਨੁ ਕਲਤੁ ਨ ਸਾਥਿ ॥ ਬਿਨੁ ਨਾਵੈ ਧਨੁ ਬਾਦਿ ਹੈ ਭੂਲੋ ਮਾਰਗਿ ਆਥਿ ॥ ਸਾਚਉ ਸਾਹਿਬੁ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਅਕਥੋ ਕਾਥਿ ॥੬॥

Merī merī kar ga▫e ṯan ḏẖan kalaṯ na sāth   Bin nāvai ḏẖan bāḏ hai bẖūlo mārag āth   Sācẖa▫o sāhib sevī▫ai gurmukẖ aktho kāth ||6|

 

People (gaey) departed (kar-i) saying (meyri meyri) my and mine, i.e. being proud of (tan-u = body) physical beauty/strength, (dhan-u) wealth and (kalat-u) spouse, but none (saath-i) accompanies – on death.

One (bhoolau) strays (maarag-i) from the path (aath-i) because of material pursuits, (dhan-u) wealth (bin-u) except of living (naavai) by Naam is (baad-i) of no use in the hereafter.

We should (seyveeai = serve) obey (saachau) the Eternal (sahib-u) Master (gurmukh-i) with the guru’s guidance; it enables to (kaath-i = describe) know (akatho) the Ineffable Almighty. 6.

 

ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਪਇਐ ਕਿਰਤਿ ਕਮਾਇ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਿਉ ਮੇਟੀਐ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਛੁਟੀਐ ਗੁਰਮਤਿ ਮਿਲੈ ਮਿਲਾਇ ॥੭॥

Āvai jā▫e bẖavā▫ī▫ai pa▫i▫ai kiraṯ kamā▫e   Pūrab likẖi▫ā ki▫o metī▫ai likẖi▫ā lekẖ rajā▫e   Bin har nām na cẖẖutī▫ai gurmaṯ milai milā▫e ||7||

 

(Kamaaey) acting (paiai) under influence of past (kirat-i) deeds the creatures (bhavaaeeai) remain in cycles of (aavai = coming) births and (jaaey = going) deaths.

It is (kau = why?) not possible to (meytteeai) erase (leykh-u) writing on the soul (likhiaa) written (poorab-i) based on past deeds (rajaaey) Divine will, i.e. as natural consequence.

One is not (chhutteeai) freed of past influences – and find God – (bin-u) without conforming to (naam) Divine virtues and commands; awareness of Naam (milai) is obtained (gurmat-i) the guru’s guidance; when the guru (milai) is found and followed, he (milaaey) unites with the Almighty.

 

ਤਿਸੁ ਬਿਨੁ ਮੇਰਾ ਕੋ ਨਹੀ ਜਿਸ ਕਾ ਜੀਉ ਪਰਾਨੁ ॥ ਹਉਮੈ ਮਮਤਾ ਜਲਿ ਬਲਉ ਲੋਭੁ ਜਲਉ ਅਭਿਮਾਨੁ ॥ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰੀਐ ਪਾਈਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥੮॥੧੦॥

Ŧis bin merā ko nahī jis kā jī▫o parān   Ha▫umai mamṯā jal bala▫o lobẖ jala▫o abẖimān   Nānak sabaḏvīcẖārī▫ai pā▫ī▫ai guṇī niḏẖān ||8||10||

 

There is (ko nahi = not any) no one whom I can call (meyra) mine, (bin-u) except (tisu = that) the Creator (jis ka = whose) who has given me (jeeo) soul and (praan-u) life.

I should (jal-i balau) burn/dissolve (haumai) ego and (mamta) attachments; and (lobh-u) greed and (jalau = burn) end (abhimaan-u) pride in relations and wealth.

Then (veechaareeai) by contemplating/obeying (sabad-u = word) Divine commands I may (paaeeai) find the Almighty (nidhaan-u) treasure of virtues, says Guru Nanak. 8. 10.

 

 

Note: In this Asttpadee (composition of eight verses) Guru Nanak motivates the mortals to love the Creator. For this he gives examples of love seen in nature. Each example denotes different conditions that may be faced in real life and therefore they all offer lessons.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਜਲ ਕਮਲੇਹਿ ॥ ਲਹਰੀ ਨਾਲਿ ਪਛਾੜੀਐ ਭੀ ਵਿਗਸੈ ਅਸਨੇਹਿ ॥ ਜਲ ਮਹਿ ਜੀਅ ਉਪਾਇ ਕੈ ਬਿਨੁ ਜਲ ਮਰਣੁ ਤਿਨੇਹਿ ॥੧॥

Sirīrāg mėhlā 1 Re man aisī har si▫o parīṯ kar jaisī jal kamlehi   Lahrī nāl pacẖẖāṛī▫ai bẖī vigsai asnehi Jal mėh jī▫a upā▫e kai bin jal maraṇ ṯinehi ||1||

 

Composition of the first Guru in Raga Siriraag

(Rey) o (man = mind) human being, (kar-i) have (aisi) such (preet-i) love (siau) for (har-i) the Almighty (jaisi) like way the lotus flower loves water. It is (pachhaarreeai) pushed (naal-i) with waves of the water (bh-i) still (vigsai) blossoms (asneyh-i) in love, i.e. we should acknowledge that we exist by God’s grace and accept Divine will happily.

Some (jeea) creatures (upaaey kai) are created (mah-i) in water; (tineyh-i) they (maran-u) die (bin-u) without (jal) the water. 1.

 

Page 60

 

ਮਨ ਰੇ ਕਿਉ ਛੂਟਹਿ ਬਿਨੁ ਪਿਆਰ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਰਵਿ ਰਹਿਆ ਬਖਸੇ ਭਗਤਿ ਭੰਡਾਰ ॥੧॥ ਰਹਾਉ ॥

Man re ki▫o cẖẖūtėh bin pi▫ār   Gurmukẖ anṯar rav rahi▫ā bakẖse bẖagaṯ bẖandār ||1|| rahā▫o

 

O (man = mind) human being, one (kiau = how?) cannot (chhoottah-i) be free of vices (bin-u) without love/obedience of God.

The Almighty (bakhsey) bestows (bhanddar = store) profuse (bhagat-i) devotion to those (gurumukh-i) who follow the guru’s guidance; they obey God – push away vices and – and (rav-i rahiaa = is present) find God (antar-i) within. 1.

(Rahaau) pause and reflect on this.

 

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਮਛੁਲੀ ਨੀਰ ॥ ਜਿਉ ਅਧਿਕਉ ਤਿਉ ਸੁਖੁ ਘਣੋ ਮਨਿ ਤਨਿ ਸਾਂਤਿ ਸਰੀਰ ॥ ਬਿਨੁ ਜਲ ਘੜੀ ਨ ਜੀਵਈ ਪ੍ਰਭੁ ਜਾਣੈ ਅਭ ਪੀਰ ॥੨॥

Re man aisī har si▫o parīṯ kar jaisī macẖẖulī nīr   Ji▫o aḏẖika▫o ṯi▫o sukẖ gẖaṇo man ṯan sāʼnṯ sarīr   Bin jal gẖaṛī na jīv▫ī parabẖ jāṇai abẖ pīr ||2||

 

(Rey) o (man = mind) human being, (kar-i) have (aisi) such (preet-i) love (siau) for (har-i) the Almighty (jaisi) the way (machhuli) the fish loves (neer) water.

(Jio = as, adhikau = more) more the water (ghano) the more its (sukh-u) comfort/joy, and peace (man-i) in mind, (tan-i) in body and (sareer = subtle body) the soul.

It cannot (jeevaee) survive without water (gharri) even for a short while; (prabh-u) God (jaanai) knows it’s (abh = heart, peer = pain in the heart) longing for water – similarly God knows yearning of the devotee for IT. 2.

 

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਚਾਤ੍ਰਿਕ ਮੇਹ ॥ ਸਰ ਭਰਿ ਥਲ ਹਰੀਆਵਲੇ ਇਕ ਬੂੰਦ ਨ ਪਵਈ ਕੇਹ ॥ ਕਰਮਿ ਮਿਲੈ ਸੋ ਪਾਈਐ ਕਿਰਤੁ ਪਇਆ ਸਿਰਿ ਦੇਹ ॥੩॥

Re man aisī har si▫o parīṯ kar jaisī cẖāṯrik meh   Sar bẖar thal harī▫āvle ik būnḏ na pav▫ī keh   Karam milai so pā▫ī▫ai kiraṯ pa▫i▫ā sir ḏeh ||3||

 

(Rey) o (man = mind) human being, (kar-i) have (aisi) such (preet-i) love (siau) for (har-i) the Almighty (jaisi) as (chatrik) the rain bird longs for (meyh) rain.

The (sar) water tanks may be (bhar) full and (thal) the land (hariavley) green by water; all these are of (keyh = what) no use to it if (ik) one (boond) rain drop does not (pavaee) fall into its mouth.

Similarly (so = that) the almighty (paaeeai) is found (karam-i) with Divine grace, otherwise one has to (deyh = place, sir-i = head under) bear (paiaa) consequences of (kirat-u) past deeds and remain separated from the Almighty. 3.

 

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਜਲ ਦੁਧ ਹੋਇ ॥ ਆਵਟਣੁ ਆਪੇ ਖਵੈ ਦੁਧ ਕਉ ਖਪਣਿ ਨ ਦੇਇ ॥ ਆਪੇ ਮੇਲਿ ਵਿਛੁੰਨਿਆ ਸਚਿ ਵਡਿਆਈ ਦੇਇ ॥੪॥

Re man aisī har si▫o parīṯ kar jaisī jal ḏuḏẖ ho▫e   Āvtaṇ āpe kẖavai ḏuḏẖ ka▫o kẖapaṇ na ḏe▫e   Āpe mel vicẖẖunni▫ā sacẖ vadi▫ā▫ī ḏe▫e ||4||

 

(Rey) o (man = mind) human being, (kar-i) have (aisi) such (preet-i) love (siau) for (har-i) the Almighty (jaisi) as (jal) water (hoey) has for (dudh) water.

When the milk is boiled the water (aapey) itself (khavai) bears (aavattan-u) the heat – is consumed content in it takes the heat and evaporates, not (dey-i) letting (dudh kau) the milk (khapan) to be consumed.

Similarly those (vichhuniaa) who are separated from God, start obeying even in face of hardship are (dey-i) bestowed (vaddiaaee) honor, of the union (sach-i) by the Almighty. 4.

 

Note: A female bird called Chakvi ever wishes to see her beloved male Chakva. She ever looks forward to end of the night to see the beloved during the day.

 

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਚਕਵੀ ਸੂਰ ॥ ਖਿਨੁ ਪਲੁ ਨੀਦ ਨ ਸੋਵਈ ਜਾਣੈ ਦੂਰਿ ਹਜੂਰਿ ॥ ਮਨਮੁਖਿ ਸੋਝੀ ਨਾ ਪਵੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਜੂਰਿ ॥੫॥

Re man aisī har si▫o parīṯ kar jaisī cẖakvī sūr   Kẖin pal nīḏ na sov▫ī jāṇai ḏūr hajūr Manmukẖ sojẖī nā pavai gurmukẖ saḏā hajūr ||5||

 

(Rey) o (man = mind) human being, (kar-i) have (aisi) such (preet-i) love (siau) for (har-i) the Almighty (jaisi) as Chakvi (ruddy goose) has for the sun.

It does not (need/nee’nd sovaee) sleep even for (khin pal) a moment (jaanai) perceiving (door-i = far) the invisible sun at night to be (hajoor-i = near) with it.

Similarly (manmukh) self-willed persons do not (pavai) have (sojhi) perception, but the (gurmukh) those who follow the guru ever see the Almighty (hajoor-i) present. 5.

 

ਮਨਮੁਖਿ ਗਣਤ ਗਣਾਵਣੀ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਗੁਰਮਤਿ ਹੋਇ ਤ ਪਾਈਐ ਸਚਿ ਮਿਲੈ ਸੁਖੁ ਹੋਇ ॥੬॥

Manmukẖ gaṇaṯ gaṇāvaṇī karṯā kare so ho▫e   Ŧā kī kīmaṯ nā pavai je locẖai sabẖ ko▫e   Gurmaṯ ho▫eṯa pā▫ī▫ai sacẖ milai sukẖ ho▫e ||6||

 

A self-willed person wants (ganat) numbers (ganaavani) to be counted, i.e. tries to show his/her achievements, not realizing that what (karta) the Creator (karey = does) enables to do (s-u) that (hoey) happens.

(Keemat-i = price) capability (ki = of, ta = that) of the Almighty cannot (pavai = put) be estimated even if (sabh-u koey) everyone (lochia = yearns) reflects on it.

If (gurmat-i) the guru’s counsel (hoey) is received, (ta) then awareness of Divine virtues and powers (paaeeai) is obtained; one then (milai) by finding/experiencing (sach-i) Almighty within Only one with the guru’s wisdom can know; the mind is satisfied when we receive Divine virtues. 6.

 

ਸਚਾ ਨੇਹੁ ਨ ਤੁਟਈ ਜੇ ਸਤਿਗੁਰੁ ਭੇਟੈ ਸੋਇ ॥ ਗਿਆਨ ਪਦਾਰਥੁ ਪਾਈਐ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਹੋਇ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜੇ ਗੁਣ ਕਾ ਗਾਹਕੁ ਹੋਇ ॥੭॥

Sacẖā nehu na ṯut▫ī je saṯgur bẖetai so▫e   Gi▫ān paḏārath pā▫ī▫ai ṯaribẖavaṇ sojẖī ho▫e   Nirmal nām na vīsrai je guṇ kā gāhak ho▫e ||7|

 

 

(Sachaa) true (neyh-u) love for God comes (jey) if (sati guru) the true guru (bheyttai = causes to meet,) i.e. when the Almighty is experienced within when the guru drives out other ideas; such (sachaa) true love never (tuttaee) breaks.

When (padaarath-u = substance) the valuable (giaan) awareness of Divine virtues is received, the Almighty (spji hoey = is perceived) seen (tribhavan) in the three regions – space, land and water -, i.e. the whole world.

(Nirmal-u) the pristine (naam-u) Almighty – the treasure of virtues – is not (veesrai) forgotten (jey) if one (hoey) be (gaahak) customer of, I .e wishes to experience living by, (gun) merit/virtues 7.

 

Note: Birds leave cold regions and land near water bodies in warmer areas in winter. When winter ends they go back. This has been used as an analogy in the verse below to convey that life in the world is transitory.

 

ਖੇਲਿ ਗਏ ਸੇ ਪੰਖਣੂੰ ਜੋ ਚੁਗਦੇ ਸਰ ਤਲਿ ॥ ਘੜੀ ਕਿ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਖੇਲਣੁ ਅਜੁ ਕਿ ਕਲਿ ॥ ਜਿਸੁ ਤੂੰ ਮੇਲਹਿ ਸੋ ਮਿਲੈ ਜਾਇ ਸਚਾ ਪਿੜੁ ਮਲਿ ॥੮॥

Kẖel ga▫e se paʼnkẖ▫ṇūʼn jo cẖugḏe sar ṯal   Gẖaṛī kė muhaṯ kė cẖalṇā kẖelaṇ aj kė kal   Jis ṯūʼn melėh so milai jā▫e sacẖā piṛ mal ||8||

 

(Sey = they) the migratory (pankhnoo’n) birds come (tal-i) bank of (tal-i) of pools of water in warm areas in winter, (kheyl-i) play (chugdey) peck and (gaey) leave.

Similarly the creatures have (gharri) a limited time (muht-i/muhlat) available to (kheylan-u = play) live and have to (chlana) depart (aj-u) today (k-i) or (kal-i) tomorrow – at the end of the allotted time span unknown to the creatures.

O Almighty, one (jis-u) whom (too’n) you (meylah-i) unite with yourself (so) that soul (milai) unites with you and (jaaey) getting there (mal-i) occupies (sachaa) permanent (pirr-u) place. 8.

 

ਬਿਨੁ ਗੁਰ ਪ੍ਰੀਤਿ ਨ ਊਪਜੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥ ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ ਸਬਦਿ ਭੇਦਿ ਪਤੀਆਇ ॥ ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੀਐ ਅਵਰ ਕਿ ਕਰੇ ਕਰਾਇ ॥੯॥

Bin gur parīṯ na ūpjai ha▫umai mail na jā▫e   Sohaʼn āp pacẖẖāṇī▫ai sabaḏ bẖeḏ paṯī▫ā▫e   Gurmukẖ āp pacẖẖāṇī▫ai avar kė kare karā▫i ||9||

 

(Mail-u) the filth of ego (naa jaaey) does not go, and (preet-i) love for God does not (oopjai) develop, (bin-u) without (guru) the guru.

When the mind (bheyd-i) is pierced/impressed (sabad-i = by the word) by the guru’s teachings and finding them (pateeaaey) agreeable that – ego is given up and – one (pachhaaneeai) recognizes (aap-u) the self, i.e. God within and experiences (soha’n = I am that) the self as part of God Knowledge about the self comes from the guru no other efforts are fruitful. 9.

 

ਮਿਲਿਆ ਕਾ ਕਿਆ ਮੇਲੀਐ ਸਬਦਿ ਮਿਲੇ ਪਤੀਆਇ ॥ ਮਨਮੁਖਿ ਸੋਝੀ ਨਾ ਪਵੈ ਵੀਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥ ਨਾਨਕ ਦਰੁ ਘਰੁ ਏਕੁ ਹੈ ਅਵਰੁ ਨ ਦੂਜੀ ਜਾਇ ॥੧੦॥੧੧॥

Mili▫ā kā ki▫ā melī▫ai sabaḏ mile paṯī▫ā▫e   Manmukẖ sojẖī nā pavai vīcẖẖuṛ cẖotā kẖā▫e   Nānak ḏar gẖar ek hai avar na ḏūjī jā▫e ||10||11||

 

Those who (miley) find the Almighty (apteeaaey) being agreeable with, i.e. with willing obedience (sabad-i) to the guru’s teachings (kiaa = what?) nothing more is needed to (meyleeai) unite such (miliaa) united persons, i.e. nothing else works as well as obedience for union with the Almighty.

(Manmukh-i) the self-willed persons – who do not follow the guru to obey Naam/Divine commands – do not (pavai) get (sojhi) awareness of Naam, (veechhurr-i) remain separated and (khaaey) bear (chotta) hits, i.e. are frustrated trying to obtain solace by other means.

Says Guru Nanak: The Almighty (eyk-u) alone is (dar-u ghar-u = house, place for shelter) source for solace, there is no (avar-u) other (dooji = second) alternative (jaaey) place. 10. 11.

 

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਮਨਮੁਖਿ ਭੁਲੈ ਭੁਲਾਈਐ ਭੂਲੀ ਠਉਰ ਨ ਕਾਇ ॥ ਗੁਰ ਬਿਨੁ ਕੋ ਨ ਦਿਖਾਵਈ ਅੰਧੀ ਆਵੈ ਜਾਇ ॥ ਗਿਆਨ ਪਦਾਰਥੁ ਖੋਇਆ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥੧॥

Sirīrāg mėhlā 1 Manmukẖ bẖulai bẖulā▫ī▫ai bẖūlī ṯẖa▫ur na kā▫e   Gur bin ko na ḏikẖāva▫ī anḏẖī āvai jā▫e Gi▫ān paḏārath kẖo▫i▫ā ṯẖagi▫ā muṯẖā jā▫e ||1||

 

Composition of the first Guru in Raga Siriraag (manmukh-i) the self-willed soul-wife – does not follow the guru and (bhulai) strays (bhulaaeeai) misled by delusion; and (bhuli) having lost the way finds (na kaaey = not any) no (tthaaey = place) solace.

(Ko na = not any) no one (dikhaavaee) shows the way – to God, which is to obey Naam/Divine commands – (bin-u) except (guru) the guru; one (andhi = blind) ignorant of Naam commits vices and (aavai = comes and, jaaey = goes) remains in cycles of births and deaths.

One (khoiaa) who loses (padaarath-u = substance) the valuable (giaan) awareness given by the guru, is (tthagiaa) cheated and (muttaa) robbed of Naam- and cannot find solace with God. 1.

 

ਬਾਬਾ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇ ॥ ਭਰਮਿ ਭੁਲੀ ਡੋਹਾਗਣੀ ਨਾ ਪਿਰ ਅੰਕਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Bābā mā▫i▫ā bẖaram bẖulā▫e   Bẖaram bẖulī dohāgaṇī nā pir ank samā▫e ||1|| rahā▫o

 

O (baaba) dear, one (maaiaa) temptations in the world-play (bharam-i) lures one (bhulaaey) to stray.

A soul-wife (bhuli) misled (bharam-i) by allurements is (ddohaagni) unfortunate; she does not (samaaey) taken (ank-i) in embrace by (pir) the husband, i.e. does not experience God within. 1.

(Rahaau) pause and reflect on this.

 

ਭੂਲੀ ਫਿਰੈ ਦਿਸੰਤਰੀ ਭੂਲੀ ਗ੍ਰਿਹੁ ਤਜਿ ਜਾਇ ॥ ਭੂਲੀ ਡੂੰਗਰਿ ਥਲਿ ਚੜੈ ਭਰਮੈ ਮਨੁ ਡੋਲਾਇ ॥ ਧੁਰਹੁ ਵਿਛੁੰਨੀ ਕਿਉ ਮਿਲੈ ਗਰਬਿ ਮੁਠੀ ਬਿਲਲਾਇ ॥੨॥

Bẖūlī firai ḏisanṯrī bẖūlī garihu ṯaj jā▫e   Bẖūlī dūngar thal cẖaṛai bẖarmai man dolā▫e   Ḏẖarahu vicẖẖunnī ki▫o milai garab muṯẖī billā▫e ||2||

 

One who is (bhooli) misled to believe that God is far somewhere – (taj-i) gives up (grih-u) family life and (phirai) wanders (disantri = in countries) all over (bhooli) in delusion.

His/her (man-u) mind (bharmai) wanders and (ddolaaey) wavers and s/he walks on land/goes to pilgrim centres, (charrai) climbs mountains/performs austerities.

(Vichhuni) separated (dhurahu) from the source/God s/he (kiau = how) cannot (milai) unite; s/he (bil-laaey) is restless (mutthi = robbed) deluded (garab-i) by ego – acting by self-will. 2.

 

ਵਿਛੁੜਿਆ ਗੁਰੁ ਮੇਲਸੀ ਹਰਿ ਰਸਿ ਨਾਮ ਪਿਆਰਿ ॥ ਸਾਚਿ ਸਹਜਿ ਸੋਭਾ ਘਣੀ ਹਰਿ ਗੁਣ ਨਾਮ ਅਧਾਰਿ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂੰ ਮੈ ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਭਤਾਰੁ ॥੩॥

vicẖẖuṛi▫ā gur melsī har ras nām pi▫ār   Sācẖ sahj sobẖā gẖaṇī har guṇ nām aḏẖār   Ji▫o bẖāvai ṯi▫o rakẖ ṯūʼn mai ṯujẖ bin kavan bẖaṯār ||3||

 

The guru (meylsi) can unite those (vicchurriaa) separated from God, by giving (har-i) Divine (ras-i) elixir, by guiding to live (piaar-i) love/compliance with Naam/Divine commands.

With (har-i) Divine (gun) virtues and (naam) commands as (adhaar-i) the mainstay/guide, s/he is steadfast in (saach-i) truthful living, and obtains (ghani) abundant (sobha) fame.

O Almighty, (too’n) you please (rakh-u) keep me (jiay) as (bhaavai) would like me to be; I have (kavan-u = who?) no (bhataar-u) Master/sanctuary (bin-u) except (tudh-u) you. 3.

 

Page 61

 

ਅਖਰ ਪੜਿ ਪੜਿ ਭੁਲੀਐ ਭੇਖੀ ਬਹੁਤੁ ਅਭਿਮਾਨੁ ॥ ਤੀਰਥ ਨਾਤਾ ਕਿਆ ਕਰੇ ਮਨ ਮਹਿ ਮੈਲੁ ਗੁਮਾਨੁ ॥ ਗੁਰ ਬਿਨੁ ਕਿਨਿ ਸਮਝਾਈਐ ਮਨੁ ਰਾਜਾ ਸੁਲਤਾਨੁ ॥੪॥

Akẖar paṛ paṛ bẖulī▫ai bẖekẖī bahuṯ abẖimān   Ŧirath nāṯā ki▫ā kare man mėh mail gumān   Gur bin kin samjā▫ī▫ai man rājā sulṯān ||4||

 

We (parr-i parr-i) read religious (akhar) texts, but do not understand the essence and (bhuleeai) are misled; people show hypocrisy (bheykhi) wearing garbs and develop false (abhimaan-u) pride – of being spiritually exalted.

Their (naata/nhaata) bathing at (teerath) holy places (karey = do, kiaa = what?) does not help when there is (mail-u) dirt/vice of (gumaan-u) arrogance (mah-i) in (man) the mind.

When (man-u) the mind behaves like (raja) king and (sultaan) sovereign with pride, (kin-i = who?) none (bin-u) except (guru) (the guru) can (samjhaaeeai = counsel) guide it. 4.

 

ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੁ ॥ ਸਾਧਨ ਆਪੁ ਗਵਾਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸੀਗਾਰੁ ॥ ਘਰ ਹੀ ਸੋ ਪਿਰੁ ਪਾਇਆ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰੁ ॥੫॥

Parem paḏārath pā▫ī▫ai gurmukẖ ṯaṯ vīcẖār Sā ḏẖan āp gavā▫i▫ā gur kai sabaḏ sīgār   Gẖar hī so pir pā▫i▫ā gur kai heṯ apār ||5||   

(Padaarath-u = substance) the gift of Divine (preym) love/approval (paeeai) is received when (Gurmukh-i) with the guru imparting understanding/compliance of the (tat) essence i.e. Divine commands.

(Saadhan) soul-woman thus sheds ego, wears the make-up of guru’s Shabad and finds God-husband within; this is made possible through infinite love generated by the guru. 5.

 

ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਮਨੁ ਨਿਰਮਲੁ ਸੁਖੁ ਹੋਇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਿ ਵਸਿਆ ਹਉਮੈ ਵਿਚਹੁ ਖੋਇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਲਾਭੁ ਸਦਾ ਮਨਿ ਹੋਇ ॥੬॥

Gur kī sevā cẖākrī man nirmal sukẖ ho▫e   Gur kā sabaḏ man vasi▫ā ha▫umai vicẖahu kẖo▫e   Nām paḏārath pā▫i▫ā lābẖ saḏā man ho▫e ||6||

 

(Man-u) the mind (hoey) is (nirmal-u) purified the mind (seyva chaakri = service) by following (guru) the guru and is a source of (sukh-u = comfort) satisfaction.

When (sabad-u = word) teachings of the guru (vasiaa) abides/kept (man-i) in mind, then (haumai) ego (khoey = lost) is dispelled (vachah-u) from within/the mind.

And (padaarath-u – pad = meaning of the word) when understanding of Naam (paaiaa) is obtained then (man-i) the mind (sadaa) ever has (laabh) benefit/ability to overcome ego. 6.

 

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਆਪਿ ਨ ਲਇਆ ਜਾਇ ॥ ਗੁਰ ਕੀ ਚਰਣੀ ਲਗਿ ਰਹੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਸਚੋ ਪਲੈ ਪਾਇ ॥੭॥

Karam milai ṯā pā▫ī▫ai āp na la▫i▫ā jā▫e   Gur kī cẖarṇī lag rahu vicẖahu āp gavā▫e   Sacẖe seṯī raṯi▫ā sacẖo palai pā▫e ||7||

 

It is when the guru (milai) is found (karam-i) with Divine grace, that awareness of Naam (paaeeai) is obtained; it (na jaaey) cannot be (laiaa) obtained (aap-i) by the self.

O human being, (gaavaaey = lose) dispel (aap-u) self-importance (vichah-u) from within and (rah-u) remain (lag-i) attached (charni) feet of, i.e. submit to teachings (ki) of (guru) the guru.

Those (ratiaa) imbued (seyti) with love of (sachey) the Eternal, (palai paaey = receive) find (sacho) the Almighty – by being led to the guru who unites. 7.

 

ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਸਾਚੁ ਨ ਵੀਸਰੈ ਮੇਲੇ ਸਬਦੁ ਅਪਾਰੁ ॥੮॥੧੨॥

Bẖulaṇ anḏar sabẖ ko abẖul gurū karṯār   Gurmaṯ man samjẖā▫i▫ā lāgā ṯisai pi▫ār   Nānak sācẖ na vīsrai mele sabaḏ apār ||8||12||

 

(Sabh-u ko) everyone is (andar-i) subject to (bhulan) error; only the guru and (kartar) the Creator are (abhul-u) do not err.

One who (samjhaaiaa) receives awareness of Naam (gurmat-i) with the guru’s guidance, (laaga) develops (piaar-u = love) obedience to the Almighty – and does not transgress.

(Saach-u) the Almighty is not (veesrai) forgotten when the guru (meyley) unites through awareness/obedience of (sabad-u = word) Naam/commands of (apaar-u) the Infinite, says Guru Nanak. 8. 12.

 When the guru’s Shabad unites with the Infinite the Eternal Master is never forgotten. 8. 12.