Posts Tagged ‘SGGS p 63’

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.

 

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 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.

 

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) 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.

 

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 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.

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 memebers.. 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 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

 

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.   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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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 ॥<span lang=”PA” style=”font-size:14.0pt;font-family:”Arial Unicode MS”,sans-serif

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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 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.

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.

 

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) 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.

 

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.

(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.

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 memebers.. 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▫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

 

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.   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.

 

————————–

 

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 judgements.

(Pandit) the Hindu priest (Vakhanah-i) gives discourses of (pothia) on scriptures and (sidh) the Sidhas 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.

 

 

 

 

 

Wednesday, 21 April 2010 16:22 Written by Rawel Singh 0 Comments

SGGS pp 61-63, Sirirag M: 1, Ashtpadis 13-15

SGGS pp 61-63, Siriraag M: 1, Asttpadees 13-15

 

Note: The first verse of this Asttpadee (composition of eight verses), below uses the expression ਮਾਇਆ (Maiaa, Maya). It refers to the world play – all that is happening in the environment that influences human behaviour. The usual translation of Maya is illusions because everything in the world is transitory. The verse also uses the term ਠਗਉਲੀ (Thhagaulee, also called Tthagauree). This refers to the drug used by cheats to make unsuspecting people unconscious and then rob them. This represents enticement, and temptations of numerous forms.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਮੋਹਣੀ ਸੁਤ ਬੰਧਪ ਘਰ ਨਾਰਿ ॥ ਧਨਿ ਜੋਬਨਿ ਜਗੁ ਠਗਿਆ ਲਬਿ ਲੋਭਿ ਅਹੰਕਾਰਿ ॥ ਮੋਹ ਠਗਉਲੀ ਹਉ ਮੁਈ ਸਾ ਵਰਤੈ ਸੰਸਾਰਿ ॥੧॥

Sirīrāg mėhlā 1 Ŧarisnā mā▫i▫ā mohṇī suṯ banḏẖap gẖar nār   Ḏẖan joban jag ṯẖagi▫ā lab lobẖahaʼnkār   Moh ṯẖag▫ulī ha▫o mu▫ī sā varṯai sansār ||1||

 

Composition of the first Guru in Raga Sirirag. (Trisna) craving/desires and attachment to the (maaiaa) world-play of (sut = sons) children, (bandhap) relatives, (ghar) mansions and (naar-i) spouse (mohinee) entice one to commit vices.

(Jag-u) the world/humans (tthagiaa = cheated) are deluded (dhan-i) by wealth, (joban-i) youth – physical beauty and strength, (lab-i) indulgence in food, (lobh-i) greed and (ahankaar-i) pride, i.e. the human beings are lured to believe these are forever.

(Tthagaulee = drug for cheating) the intoxicant of (moh) allurements in the world-play and (hau) ego in which human kind (muee = dies) perishes, (vartai) pervades (sansaar-i) in the world, i.e. these things affect everyone. 1.

 

Note: These things can be avoided by single minded love for the Creator.

 

ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਭਾਵਈ ਤੂੰ ਭਾਵਹਿ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere parīṯamā mai ṯujẖ bin avar na ko▫e Mai ṯujẖ bin avar na bẖāv▫ī ṯūʼn bẖāvėh sukẖ ho▫e ||1|| rahā▫o

 

O (meyrey) my (preetma) beloved God, (mai) I have (na koey = not any) none (avar-u) other (bin-u) except (tujh) you to look to.

No one (avar-u) else (bin-u) except (tujh) You (bhaavaee) appeals to (mai) me; one by whom (too’n) you (bhaavah-i) are loved/obeyed (hoey) gets (sukh-u) peace. 1.

Pause and reflect this.

 

ਨਾਮੁ ਸਾਲਾਹੀ ਰੰਗ ਸਿਉ ਗੁਰ ਕੈ ਸਬਦਿ ਸੰਤੋਖੁ ॥ ਜੋ ਦੀਸੈ ਸੋ ਚਲਸੀ ਕੂੜਾ ਮੋਹੁ ਨ ਵੇਖੁ ॥ ਵਾਟ ਵਟਾਊ ਆਇਆ ਨਿਤ ਚਲਦਾ ਸਾਥੁ ਦੇਖੁ ॥੨॥

Nām sālāhī rang si▫o gur kai sabaḏ sanṯokẖ   Jo ḏīsai so cẖalsī kūṛā moh na vekẖ   vāt vatā▫ū ā▫i▫ā niṯcẖalḏā sāth ḏekẖ ||2||

 

One who (saalaahi) praises/obeys (naam-u) Divine commands (sabad-i = with the word) with guidance (kai) of (guru) the guru, gets (santokh-u = contentment) satisfaction – by doing the right things.

O human being (jo) whatever (deesai) is seen/has been created (so) that (chlasee) shall depart/perish; do not (veykh-u) look at (koorra = false) transitory (moh-u) allurements.

You can (deykh-u) see (saath-u = companion) co-travellers/people (aaiaa) coming/being born (vaatt = path) on life journey like (vattaaoo) travellers (chalda) moving on/dying (nit) all the time – your turn will also come. 2.

 

ਆਖਣਿ ਆਖਹਿ ਕੇਤੜੇ ਗੁਰ ਬਿਨੁ ਬੂਝ ਨ ਹੋਇ ॥ ਨਾਮੁ ਵਡਾਈ ਜੇ ਮਿਲੈ ਸਚਿ ਰਪੈ ਪਤਿ ਹੋਇ ॥ ਜੋ ਤੁਧੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਖੋਟਾ ਖਰਾ ਨ ਕੋਇ ॥੩॥

Ākẖaṇ ākẖahi keṯ▫ṛe gur bin būjẖ na ho▫e   Nām vadā▫ī je milai sacẖ rapai paṯ ho▫e  Jo ṯuḏẖ bẖāvėh se bẖale kẖotā kẖarā na ko▫e ||3||

 

There are (keytrrey) numerous speakers (aakhah-i = say) give (aakhan-i = speech) discourses, but (boojh) understanding – of how to lead life – cannot (hoey) be obtained (bin-u) except from (guru) the guru.

(Jey) if (vaddaaee) greatness/importance of conforming to Naam (milai = received) understood, then one (rapai = is dyed) is imbued with love/obedience (sach-i) of the Eternal and (hoey) gets (pat-i) honour by the people and the Divine.

(Sey) those (jo) who (bhaavah-i) please (tudh-u) You – with their deeds, are (bhaley = good) accepted like genuine currency in treasury; (na koey) no one becomes (kharaa) genuine or (khotta) counterfeit – by mere talk or looks. 3.

 

Note: The next verse uses genuine or counterfeit currency as metaphor respectively for the human beings who obey Divine commands and those who do not. The way genuine currency is accepted in government treasury and counterfeit rejected, God accepts obedient souls for merger and rejects the transgressors.

 

ਗੁਰ ਸਰਣਾਈ ਛੁਟੀਐ ਮਨਮੁਖ ਖੋਟੀ ਰਾਸਿ ॥ ਅਸਟ ਧਾਤੁ ਪਾਤਿਸਾਹ ਕੀ ਘੜੀਐ ਸਬਦਿ ਵਿਗਾਸਿ ॥ ਆਪੇ ਪਰਖੇ ਪਾਰਖੂ ਪਵੈ ਖਜਾਨੈ ਰਾਸਿ ॥੪॥

Gur sarṇā▫ī cẖẖutī▫ai manmukẖ kẖotī rās   Asat ḏẖāṯ pāṯisāh kī gẖaṛī▫ai sabaḏ vigās   Āpe parkẖe pārkẖū pavai kẖajānai rās ||4||

 

One who places the self in (sarnaaee = sanctuary) care and obedience of the guru (chhutteeai) is freed of vices/becomes genuine and accepted; while (manukh) the self-willed person – does not follow the guru is like (khotti) counterfeit (raas-i) money/currency and rejected.

Like genuine currency (ki) of (paatisaah = king) the government is made of (astt = eight, dhaat-u) eight-metal alloy; similarly those (gharreeai = carved) moulded (sabad-i = with the word) by Divine commands make God (vigaas-i = blossom) happy.

(Paarkhoo = appraiser) a discerning person (parkhey) evaluates (aapey) the self – for conformance to Divine commands -, and approved by the Almighty, like genuine (raas-i/raashee) money/currency (pavai = is put) is accepted (khajaanai) in the treasury. the Almighty (aapey) IT-self evaluates the creatures – and approves those complying with Naam/Divine commands. 4.

 

Note: Genuine-ness of a metallic vessel or coins is tested by the sound made by striking. (Tthok-i) striking (vajaaey) to produce sound in the verse below means that.

 

ਤੇਰੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਸਭ ਡਿਠੀ ਠੋਕਿ ਵਜਾਇ ॥ ਕਹਣੈ ਹਾਥ ਨ ਲਭਈ ਸਚਿ ਟਿਕੈ ਪਤਿ ਪਾਇ ॥ ਗੁਰਮਤਿ ਤੂੰ ਸਾਲਾਹਣਾ ਹੋਰੁ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥੫॥

Ŧerī kīmaṯ nā pavai sabẖ diṯẖī ṯẖok vajā▫e   Kahṇai hāth na labẖ▫ī sacẖ tikai paṯ pā▫e   Gurmaṯ ṯūʼn salāhṇā hor kīmaṯ kahaṇ na jā▫e ||5||

 

I have (tthok-i vajaaey) tested (sabh) all creation and (dditthee) seen, (teyri) your (keemat-i) price cannot (pavai) be estimated, i.e. none knows worth of the Almighty.

One cannot (labhaee) find (haath) depth of the Almighty (kahney) by talk/claiming; one who (ttikai) focuses (sach-i) on truth/Naam commands (paaey) receives (pat-i) the honour of understanding the Almighty.

One can (saalaahana) praise (too’n = you) Your virtues and powers (gurmat-i) with the guru’s guidance; anything (hor-u) further on Your (keemat-i) worth (na jaaey) cannot (kahan-u) be said. 5.

 

ਜਿਤੁ ਤਨਿ ਨਾਮੁ ਨ ਭਾਵਈ ਤਿਤੁ ਤਨਿ ਹਉਮੈ ਵਾਦੁ ॥ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਪਾਈਐ ਬਿਖਿਆ ਦੂਜਾ ਸਾਦੁ ॥ ਬਿਨੁ ਗੁਣ ਕਾਮਿ ਨ ਆਵਈ ਮਾਇਆ ਫੀਕਾ ਸਾਦੁ ॥੬॥

Jiṯ ṯan nām na bẖāv▫ī ṯiṯ ṯan ha▫umai vāḏ   Gur bin gi▫ān na pā▫ī▫ai bikẖi▫ā ḏūjā sāḏ   Bin guṇ kām na āvī mā▫i▫ā fīkā sāḏ ||6||

 

Those to (jit-u) whose (tan-i = body) being is not (bhaavaee) agreeable to Naam/Divine commands, (tit-u) that (tan-i) body/mind is afflicted by (vaad-u) conflict/strife because of (haumai) ego. 

(Giaan-u) awareness of Naam is not (paaeeai) obtained (bin-u) without (guru) the guru; (dooja) other (saad-u) taste/ideas lead to (bikhiaa) vices.

Anything (bin-u) except awareness of (gun) Divine virtues is not (kaam-i aavaee) of use for Divine experience; (saad-u) taste of (maaiaa) transitory pleasures is (pheeka) insipid, i.e. it cannot provide solace. 6.

 

ਆਸਾ ਅੰਦਰਿ ਜੰਮਿਆ ਆਸਾ ਰਸ ਕਸ ਖਾਇ ॥ ਆਸਾ ਬੰਧਿ ਚਲਾਈਐ ਮੁਹੇ ਮੁਹਿ ਚੋਟਾ ਖਾਇ ॥ ਅਵਗਣਿ ਬਧਾ ਮਾਰੀਐ ਛੂਟੈ ਗੁਰਮਤਿ ਨਾਇ ॥੭॥

Āsā anḏar jammi▫ā āsā ras kas kẖā▫e   Āsā banḏẖ cẖalā▫ī▫ai muhe muhi cẖotā kẖā▫e   Avgaṇ baḏẖā mārī▫ai cẖẖūtai gurmaṯ nā▫e ||7||

 

The creature (jammiaa) is born (andar-i) in bondage to (aasaa = wishes) transitory pleasures and (khaaey) eats (ras) sweet and (kas) spicy food for transitory pleasure.

S/he (chalaaeeai) is driven (bandh-i) bound by (aasa) transitory pleasures and (khaaey) receives (chotta) hits (muhey muh-i) on the face again and again, i.e. is rejected for union with the Almighty in birth after death.

S/he (maareeai = is hit) suffers because of (badhaa = bound) being caught (avgan-i) in faults; s/he (chhuttai) is freed from faults (naaey = by Naam) by conformance to Naam/Divine commands (gurmat-i) with guidance of the guru. 7.

 

Page 62

 

ਸਰਬੇ ਥਾਈ ਏਕੁ ਤੂੰ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ॥ ਗੁਰਮਤਿ ਸਾਚਾ ਮਨਿ ਵਸੈ ਨਾਮੁ ਭਲੋ ਪਤਿ ਸਾਖੁ ॥ ਹਉਮੈ ਰੋਗੁ ਗਵਾਈਐ ਸਬਦਿ ਸਚੈ ਸਚੁ ਭਾਖੁ ॥੮॥

Sarbe thā▫ī ek ṯūʼn ji▫o bẖāvai ṯi▫o rākẖ   Gurmaṯ sācẖā man vasai nām bẖalo paṯ sākẖ   Ha▫umai rog gavā▫ī▫ai sabaḏ sacẖai sacẖ bẖākẖ ||8||

 

O Almighty, (too’n) you (eyk-u) alone are the Master of (sarbey) all (thaaee) places; please (raakh-u) keep me (tiau) that way (jiau) as (bhaavai) pleases You.

One in whose (man-i) mind Naam/commands of (saachaa) the Eternal (vasai = abides) is remembered/obeyed (gurmat-i) with the guru’s guidance, s/he gets (bhalo) good (pat-i) honour by the Divine and (saakh-u) reputation in the world.

S/he (gavaaeeai = loses) gives up (rog-u) the affliction of (haumai) ego (sabad-i = with the word) with obedience to Naam (sachai) of the Eternal and (sach-u) truthful (bhaakh-u) speech, i.e. practice matching precept. 8.

 

ਆਕਾਸੀ ਪਾਤਾਲਿ ਤੂੰ ਤ੍ਰਿਭਵਣਿ ਰਹਿਆ ਸਮਾਇ ॥ ਆਪੇ ਭਗਤੀ ਭਾਉ ਤੂੰ ਆਪੇ ਮਿਲਹਿ ਮਿਲਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਰਜਾਇ ॥੯॥੧੩॥

Ākāsī pāṯāl ṯūʼn ṯaribẖavaṇ rahi▫ā samā▫e   Āpe bẖagṯī bẖā▫o ṯūʼn āpe milėh milā▫e   Nānak nām na vīsrai ji▫o bẖāvai ṯivai rajā▫e ||9||13||

 

O God, (too’n) you are present (aakaasee) in the sky and (paataal-i) in the lower regions; You (rahiaa samaaey) pervade in (tribhavan) all the three regions – space, land and water -, i.e. the whole world.

You (aapey) yourself create (bhaau) loving (bhagti) devotion; only they (milah-i) unite with you whom You (aapey) yourself (milaaey) unite – by conforming to Naam with the guru’s guidance.

O Almighty, please bestow grace that Naam is not (veesrai) forgotten, and I lead life (rajaaey) willingly (tivai) that way (jiau) as (bhaavai) pleases You, says Guru Nanak. 9. 13.

 

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Note: This Asttpadee (composition of eight verses) describes how some people perform rituals and torture their bodies in the belief of finding God. It brings out that God is found by obeying God, guided by the guru.

 

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਰਾਮ ਨਾਮਿ ਮਨੁ ਬੇਧਿਆ ਅਵਰੁ ਕਿ ਕਰੀ ਵੀਚਾਰੁ ॥ ਸਬਦ ਸੁਰਤਿ ਸੁਖੁ ਊਪਜੈ ਪ੍ਰਭ ਰਾਤਉ ਸੁਖ ਸਾਰੁ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂੰ ਮੈ ਹਰਿ ਨਾਮੁ ਅਧਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 Rām nām man beḏẖi▫ā avar kė karī vīcẖār   Sabaḏ suraṯ sukẖ ūpjai parabẖ rāṯa▫o sukẖ sār   Ji▫o bẖāvai ṯi▫o rākẖ ṯūʼn mai har nām aḏẖār||1||

 

Composition of the first guru in Raga Sirirag. One whose (man-u) mind has been (beydhia = pierced) imbued with love (naam-i) for Naam/Divine virtues and commands, s/he (k-i) does not have to (kar-i = do, veechaar-u = thinking) think of (avar-u) any other method of finding God.

(Sukh-u) peace (oopjai) comes (surt-i) with being consciousness of (sabad = word) of the guru’s teachings then; (raatau) being imbued with love/obedience of (prabh) the Almighty brings (saar-u) the sublime (sukh) comfort – of union with the Almighty.

O Almighty, (too’n) You please (raakh-u) keep me (tiau) the way (jiau) as (bhaavai) pleases You; making (har-i) Divine Naam my (adhaar-u = support) guide in life. 1.

 

ਮਨ ਰੇ ਸਾਚੀ ਖਸਮ ਰਜਾਇ ॥ ਜਿਨਿ ਤਨੁ ਮਨੁ ਸਾਜਿ ਸੀਗਾਰਿਆ ਤਿਸੁ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Man re sācẖī kẖasam rajā▫e   Jin ṯan man sāj sīgāri▫ā ṯis seṯī liv lā▫e ||1|| rahā▫o

 

(Rey) o (man = mind) human being, (rajaaey) will of (khasam) the Master is (saachi = true) inevitable.

The Creator (jin-i) who (saaj-i) created (tan-u) the body and (man-u = mind) soul, and (seegaariaa = adorned) gave awareness of Naam, (laaey = fix, live = attention, seyti = with) obey (tis-u) that Master. 1.

Pause and reflect on this.

 

Note: The next verse takes note of the Havan (sacrificial fire) mode of Hindu worship. The person performing this puts certain (samdha) materials including oil into the fire.

 

ਤਨੁ ਬੈਸੰਤਰਿ ਹੋਮੀਐ ਇਕ ਰਤੀ ਤੋਲਿ ਕਟਾਇ ॥ ਤਨੁ ਮਨੁ ਸਮਧਾ ਜੇ ਕਰੀ ਅਨਦਿਨੁ ਅਗਨਿ ਜਲਾਇ ॥ ਹਰਿ ਨਾਮੈ ਤੁਲਿ ਨ ਪੁਜਈ ਜੇ ਲਖ ਕੋਟੀ ਕਰਮ ਕਮਾਇ ॥੨॥

Ŧan baisanṯar homī▫ai ik raṯī ṯol katā▫e   Ŧan man samḏẖā je karī an▫ḏin agan jalā▫e   Har nāmai ṯul na puj▫ī je lakẖ kotī karam kamā▫e ||2||

 

If I have (tan-u) the body (kattaaey) cut into (tol-i = weight, ratee = very small) bits and (homeeai) burnt (baisantar-i) in fire.

(Jey) if I (karee) make my (tan-u) body and (man-u) mind (samdha) the materials – for fire sacrifice – with (agan-i) the fire (andin-u = everyday) ever (jalaaey) burning, i.e. if I perform austerities all the time.

Even (jey) if one (kamaaey) performs lakhs and (kottee) crores of (karam) rituals, they cannot (pujaee = reach) be (tul-i) equal to (naamai) obedience to commands of (har-i) the Almighty – in getting rid of vices. 2.

 

Note: The next verse refers to an old Hindu practice of people going to Pryag (Allahabad in India) and have the body sawed into two hoping to get salvation.

 

ਅਰਧ ਸਰੀਰੁ ਕਟਾਈਐ ਸਿਰਿ ਕਰਵਤੁ ਧਰਾਇ ॥ ਤਨੁ ਹੈਮੰਚਲਿ ਗਾਲੀਐ ਭੀ ਮਨ ਤੇ ਰੋਗੁ ਨ ਜਾਇ ॥ ਹਰਿ ਨਾਮੈ ਤੁਲਿ ਨ ਪੁਜਈ ਸਭ ਡਿਠੀ ਠੋਕਿ ਵਜਾਇ ॥੩॥

Araḏẖ sarīr katā▫ī▫ai sir karvaṯ ḏẖarā▫e   Ŧan haimancẖal gālī▫ai bẖī man ṯe rog na jā▫e   Har nāmai ṯul na puj▫ī sabẖ diṯẖī ṯẖok vajā▫e ||3|| de generate

 

If one has (sareer-u) the body (kattaaeeai) cut into two (aradh) halves by putting the (karvat-u) saw on the head; or if it is allowed to (gaaleeai) degenerate in (haimanchal) snow; (rog-u) the malaise of the ego does not (jaaey) leave (tey) from (man-u) the mind.

I have (tthok-i = strike, vajaaey = produce sound – like any metallic object) tested (sabh) every method and (dditthee) seen that nothing (pujaee = reaches) can be (tul-i) equal to (naamai) obedience to Naam of (har-i) the Almighty – in getting rid of vices. 3.

 

ਕੰਚਨ ਕੇ ਕੋਟ ਦਤੁ ਕਰੀ ਬਹੁ ਹੈਵਰ ਗੈਵਰ ਦਾਨੁ ॥ ਭੂਮਿ ਦਾਨੁ ਗਊਆ ਘਣੀ ਭੀ ਅੰਤਰਿ ਗਰਬੁ ਗੁਮਾਨੁ ॥ ਰਾਮ ਨਾਮਿ ਮਨੁ ਬੇਧਿਆ ਗੁਰਿ ਦੀਆ ਸਚੁ ਦਾਨੁ ॥੪॥

Kancẖan ke kot ḏaṯ karī baho haivar gaivar ḏān   Bẖūm ḏān ga▫ū▫ā gẖaṇī bẖī anṯar garab gumān   Rām nām man beḏẖi▫ā gur ḏī▫ā sacẖ ḏān ||4||

 

If I (karee) make (dat-u) donation of (kott) castles of (kanchan) gold and give (bah-u) many (haivar) good quality (haivar) horses and (gaivar) elephants in (daan-u) charity.

(Daan-u) donate (ghanee) plenty of (bhoom-i) land and (gaooaa) cows, (bhee) then (garab-u) pride (gumaan-u) arrogance comes (antar-i) in the mind.

Pride leaves when (guru) the guru (deeaa) gives (daan-u = alms) the benediction of awareness of (sach-u = truth) Naam/Divine commands, and (man-u) the mind (beydhiaa = pierced) is imbued with love (naam-i) for Naam of (raam) the Almighty, i.e. complies with Naam. 4.

 

ਮਨਹਠ ਬੁਧੀ ਕੇਤੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥ ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥ ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥

Manhaṯẖ buḏẖī keṯī▫ā keṯe beḏ bīcẖār   Keṯe banḏẖan jī▫a ke gurmukẖ mokẖ ḏu▫ār   Sacẖahu orai sabẖ ko upar sacẖ ācẖār ||5||

 

People have (keyteeaa) numerous (budhee = intellects) thoughts of (manhatth) austerities and numerous (beechaar) ideas – of rituals – taken from (beyd) the Vedas.

(Keytey) all these are (bandhan) shackles (key) of (jeea) the mind – creating pride and held back from the path to God; (mokh) freedom from vices and entry to (duaar-u) gate to Divine abode is attained (gurmukh-i) by following the guru’s guidance.

(Sabh-u ko) everything comes (orai) before, i.e. falls short (sachah-u) of God, (sach-u) truthful (aachaar-u) conduct takes (upar-i) above/beyond that. 5.

 

 ਸਭੁ ਕੋ ਊਚਾ ਆਖੀਐ ਨੀਚੁ ਨ ਦੀਸੈ ਕੋਇ ॥ ਇਕਨੈ ਭਾਂਡੇ ਸਾਜਿਐ ਇਕੁ ਚਾਨਣੁ ਤਿਹੁ ਲੋਇ ॥ ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਧੁਰਿ ਬਖਸ ਨ ਮੇਟੈ ਕੋਇ ॥੬॥

Sabẖ ko ūcẖā ākẖī▫ai nīcẖ na ḏīsai ko▫e   Iknai bẖāʼnde sāji▫ai ik cẖānaṇ ṯihu lo▫e  Karam milai sacẖpā▫ī▫ai ḏẖur bakẖas na metai ko▫e ||6||

 

We should see the Creator present in all, and (aakheeai = call) treat (sabh-u ko) everyone (oochaa) high and (deesai) see (na koey = not any) no one (neech-u) low.

(Iknai = one) the same One Creator (saajeeai) created all (bhaanddey = vessels) creatures and (ik-u) the One (chaanan-u) light/Spirit is present in creatures of (tih-u) three (loey) regions – sky, land and water, i.e. the whole world.

(Sach-u) the Eternal (paaeeai) is found within, (karam-i) with Divine grace – received through obedience; (bakhas) grace received (dhur-i) from the source cannot (meyttai = erased) countermanded by (koey) anyone. 6.

 

ਸਾਧੁ ਮਿਲੈ ਸਾਧੂ ਜਨੈ ਸੰਤੋਖੁ ਵਸੈ ਗੁਰ ਭਾਇ ॥ ਅਕਥ ਕਥਾ ਵੀਚਾਰੀਐ ਜੇ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਇ ॥ ਪੀ ਅੰਮ੍ਰਿਤੁ ਸੰਤੋਖਿਆ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੭॥

Sāḏẖ milai sāḏẖū janai sanṯokẖ vasai gur bẖā▫e   Akath kathā vīcẖārī▫ai je saṯgur māhi samā▫e   Pī amriṯ sanṯokẖi▫ā ḏargahi paiḏẖā jā▫e ||7||

 

When (saadhh janai = saints) the seekers (milai) find (saadh-u) the guru they learn to conduct themselves (bhaaey) as liked/taught by the guru, and (santokh-u) contentment, (vasai = abides) develops.

(Jey) if one (samaaey) is absorbed in/pays attention to (satiguru) the true guru, then one (veechaareeai) reflects on (kathaa) description, i.e. virtues and commands of, the Almighty who is (akath) Ineffable.

S/he (santokhiaa) is happy to (pee) drink (amrit-u) the life-giving elixir of Naam, i.e. happily obeys Divine commands; such a person (jaaey) goes (dargah-i) Divine court/presence (paidhaa) wearing the robe of honour, i.e. is honourably united with the Almighty. 7. 

 

Note: The yogi goes from house to house begging for alms playing a single stringed instrument called Kinguree to show he is connected with God. This concept has been used in the verse below.

 

ਘਟਿ ਘਟਿ ਵਾਜੈ ਕਿੰਗੁਰੀ ਅਨਦਿਨੁ ਸਬਦਿ ਸੁਭਾਇ ॥ ਵਿਰਲੇ ਕਉ ਸੋਝੀ ਪਈ ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਛੂਟੈ ਸਬਦੁ ਕਮਾਇ ॥੮॥੧੪॥

Gẖat gẖat vājai kingurī an▫ḏin sabaḏ subẖā▫e   virle ka▫o sojẖī pa▫ī gurmukẖ man samjẖā▫e   Nānak nām na vīsrai cẖẖūtai sabaḏ kamā▫e ||8||14||

 

(Kiguree = stringed instrument) celestial music (vaajai) plays (ghatt-i ghatt-i) in every mind (andin-u = everyday) all the time when there is (subhaaey) love (sabad-i = for the word) Naam.

Some (virley kau) some rare person whose (man-i) mind (samjhaaey) obtains understanding (gurmukh-i) with the guru’s guidance, (paee) gets (sojhee) awareness of Naam.

S/he does not (veesrai) forget, i.e. remains conscious of Naam/Divine commands, and (choottai) is freed from cycles of reincarnation (kamaaey) by complying with (sabad-u = word) Divine commands, says Guru Nanak. 8. 14.

 

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 ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਚਿਤੇ ਦਿਸਹਿ ਧਉਲਹਰ ਬਗੇ ਬੰਕ ਦੁਆਰ ॥ ਕਰਿ ਮਨ ਖੁਸੀ ਉਸਾਰਿਆ ਦੂਜੈ ਹੇਤਿ ਪਿਆਰਿ ॥ ਅੰਦਰੁ ਖਾਲੀ ਪ੍ਰੇਮ ਬਿਨੁ ਢਹਿ ਢੇਰੀ ਤਨੁ ਛਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 Cẖiṯe ḏisėh ḏẖa▫ulhar bage bank ḏu▫ār   Kar man kẖusī usāri▫ā ḏūjai heṯ pi▫ār   Anḏar kẖālī parem bin dẖėh dẖerī ṯan cẖẖār ||1||

 

Composition of the first Guru in Raga Siriraag. (Chitey) the painted (dhaulhar) mansions with (bankey/baankey) beautiful (bagey) white (duaar) gates that (disah-i) are seen.

They have been (usaariaa) built (kar-i) to make (man) the mind (khusi) happy for (doojai) other (piaar-i) love, i.e. to flaunt wealth.

Similarly, one adorns the body out of ego; but (bin-u) without (preym) love for God (andar-u) within, (tan-u) the body is like (khaalee = empty) an abandoned mansion (ddhah-i) crumbled into (ddheyri) a heap of (chhaar-u) dust, i.e. one bereft of awareness of Naam, faces ignominy when deeds are evaluated. 1.

 

ਭਾਈ ਰੇ ਤਨੁ ਧਨੁ ਸਾਥਿ ਨ ਹੋਇ ॥ ਰਾਮ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੋ ਗੁਰੁ ਦਾਤਿ ਕਰੇ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re ṯan ḏẖan sāth na ho▫e   Rām nām ḏẖan nirmalo gur ḏāṯ kare parabẖ so▫e ||1|| rahā▫o

 

(Rey) o (bhaaee = brother) dear (tan-u) the body and (dhan-u) wealth do not (hoey = be) go (saath-i) with the soul.

Only (nirmalo) the pristine (dhan-u) wealth of obedience of Naam/commands of (raam) the Almighty accompanies with guidance of (guru) the guru, when (soey = that one) the One (prabh-u) Almighty (karey) bestows (daat-i = charity) grace – to lead to the guru. 1.

(Rahaau) Pause and reflect on this.

 

ਰਾਮ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੋ ਜੇ ਦੇਵੈ ਦੇ ਵਣਹਾਰੁ ॥ ਆਗੈ ਪੂਛ ਨ ਹੋਵਈ ਜਿਸੁ ਬੇਲੀ ਗੁਰੁ ਕਰਤਾਰੁ ॥ ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੨॥

Rām nām ḏẖan nirmalo je ḏevai ḏevaṇhār   Āgai pūcẖẖ na hova▫ī jis belī gur karṯār   Āp cẖẖadā▫e cẖẖutī▫ai āpe bakẖsaṇhār ||2||

 

Obedience of Naam is (nirmalo) pristine (dhan-u) wealth goes with the soul, (jey) if (deyvanhaar-u = giver) the benevolent Almighty (deyvai = gives) imparts by leading to the guru.

One (jis-u) whose (beylee) friend/guide is (guru) the guru and (kartaar-u) Creator, i.e. one who obeys the Almighty with the guru’s guidance, (hoavaaee = happens) is no (poochh = asking) questions are asked of that soul (aagai = ahead) in the hereafter, i.e. s/he honourably unites with the Creator.

The Almighty (aapey) is IT-self (bakhsanhaar-u) capable to forgive; we are (chhutteeai) freed from – vices in life and from rebirth after death – when the Almighty (aap-i) IT-self (chhaddaaey) delivers. 2.

 

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ਮਨਮੁਖੁ ਜਾਣੈ ਆਪਣੇ ਧੀਆ ਪੂਤ ਸੰਜੋਗੁ ॥ ਨਾਰੀ ਦੇਖਿ ਵਿਗਾਸੀਅਹਿ ਨਾਲੇ ਹਰਖੁ ਸੁ ਸੋਗੁ ॥ ਗੁਰਮੁਖਿ ਸਬਦਿ ਰੰਗਾਵਲੇ ਅਹਿਨਿਸਿ ਹਰਿ ਰਸੁ ਭੋਗੁ ॥੩॥

Manmukẖ jāṇai āpṇe ḏẖī▫ā pūṯ sanjog Nārī ḏekẖ vigāsī▫ah nāle harakẖ so sog Gurmukẖ sabaḏrangāvle ahinis har ras bẖog||3||

 

(Manmukh-u) a self-willed/egoistic person (jaanai) considers (sanjog-u) association (aapney = own) his/her (dheeaa) daughters and (poot) sons forever.

A man (vigaaseeah-i) feels happy (veykh-i) seeing (naaree = woman) his wife (s-u) that is (naaley) with him in (harakh) joy and (sog-u) sorrow, i.e. a person bereft of guru’s guidance remains engrossed with the family.

But (gurmukh-i) those guided by the guru are (rangaavley) joyful (sabad-i = with the word) with obedience to Naam, and (bhog-u) enjoy (har-i) Divine (ras-u = taste) experience (ahinis-i) day and night. 3.

 

ਚਿਤੁ ਚਲੈ ਵਿਤੁ ਜਾਵਣੋ ਸਾਕਤ ਡੋਲਿ ਡੋਲਾਇ ॥ ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਕਰਿ ਮੁਸੀ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥੪॥

Cẖiṯ cẖalai viṯ jāvṇo sākaṯ dol dolā▫e   Bāhar dẖūndẖ vigucẖī▫ai gẖar mėh

vasaṯ suthā▫e   Manmukẖha▫umai kar musī gurmukẖ palai pā▫e ||4||

 

(Chit-u) mind of one (saakat) who turns away from God (ddol-i ddolaaey = swayed) is tempted by (jaavnao = to go) the transitory (vit-u) wealth, i.e. peace of mind is not maintained with such wealth.

One who (ddhoondh-i) searches for (baahar-i) outside sources for peace, (vigucheeai) is frustrated; (vast-u = substance) Naam of the Almighty, – which brings lasting peace – is present (because God trying is present (mah-i) in (suthaaey = good place) a clean (ghar = house) the mind – free of other ideas.

(Manmukh-i) one who acts by self-will and does not obey the guru, (kar-i) acts in (haumai) ego and (musee = robbed) loses the opportunity to unite with the Almighty, while one (gurmukh-i) who follows the guru (palai paaey = receives) attains union. 4.

 

ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਰਕਤੁ ਬਿੰਦੁ ਕਾ ਇਹੁ ਤਨੋ ਅਗਨੀ ਪਾਸਿ ਪਿਰਾਣੁ ॥ ਪਵਣੈ ਕੈ ਵਸਿ ਦੇਹੁਰੀ ਮਸਤਕਿ ਸਚੁ ਨੀਸਾਣੁ ॥੫॥

Sākaṯ nirguṇi▫āri▫ā āpṇā mūl pacẖẖāṇ   Rakaṯ binḏ kā ih ṯano agnī pās pirāṇ   Pavṇai kai vas ḏehurī masṯak sacẖ nīsāṇ ||5||

 

O (saakat) non-believer, you are (nirguniaaiaa = virtue less) you are unaware of virtues and commands of the Almighty; (pachaan-u) recognize/understand (aapna = own) your (mool-u = root) Creator – by looking within.

(Ih-u) this (tano) body was made with (rakat-u = blood) egg of the mother and (bind-u = drop) semen of the father; will be (piraan-u = go) consigned (paas-i) to (agnee) fire/cremated on death.

(Deyhuri) the body/life is (vas-i = under control) dependent on (pavnai) air; the life-span is ordained as a (neesaan-u = marked) written (mastak-i = on forehead) in destiny by (sach) the Creator. 5.

 

ਬਹੁਤਾ ਜੀਵਣੁ ਮੰਗੀਐ ਮੁਆ ਨ ਲੋੜੈ ਕੋਇ ॥ ਸੁਖ ਜੀਵਣੁ ਤਿਸੁ ਆਖੀਐ ਜਿਸੁ ਗੁਰਮੁਖਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਮ ਵਿਹੂਣੇ ਕਿਆ ਗਣੀ ਜਿਸੁ ਹਰਿ ਗੁਰ ਦਰਸੁ ਨ ਹੋਇ ॥੬॥

Bahuṯā jīvaṇ mangī▫ai mu▫ā na loṛai ko▫e.   Sukẖ jīvaṇ ṯis ākẖī▫ai jis gurmukẖ vasi▫ā so▫   Nām vihūṇe ki▫ā gaṇī jis har gur ḏaras na ho▫e. ||6||

 

We all (mangeeai = ask) wish for (bahuta = much) long (jeevan-u) life; (na koey) no one (lorrai = seeks) wants (muaa) to die.

(Jeevan-u) life (aakheeai) is said to be (sukh) comfortable of one, in whose mind (soey = that one) the Almighty (vasiaa) abides/experienced and obeyed, (gurmukh-i) with the guru’s guidance – to overcome vices.

One (jis-u) who (na hoey) has not (daras-u) met (gur) the guru (vihooney = without) is unaware of Naam and cannot find (har-i) the Almighty – s/he (kiaa = how?) cannot (ganee) be counted among those at peace. 6.

 

ਜਿਉ ਸੁਪਨੈ ਨਿਸਿ ਭੁਲੀਐ ਜਬ ਲਗਿ ਨਿਦ੍ਰਾ ਹੋਇ ॥ ਇਉ ਸਰਪਨਿ ਕੈ ਵਸਿ ਜੀਅੜਾ ਅੰਤਰਿ ਹਉਮੈ ਦੋਇ ॥ ਗੁਰਮਤਿ ਹੋਇ ਵੀਚਾਰੀਐ ਸੁਪਨਾ ਇਹੁ ਜਗੁ ਲੋਇ ॥੭॥

Ji▫o supnai Nis bẖulī▫ai jab lag niḏrā ho▫e.   I▫o sarpan kai vas jī▫aṛā anṯar ha▫umai ḏo▫e   Gurmaṯ ho▫e vīcẖārī▫ai supnā ih jag lo▫e. ||7||

 

(Jiau) like (bhuleeai) are misled to believe things in (supnai) dream (nis-i) at night, to be true (jab lag-i) as long as on (hoey) is (nidra) asleep.

(Iau) similarly (jeearra) the mind is (vas-i = under control) enticed by (sarpan-i) by the serpent/temptations when one has (doey = duality) other ideas and acts under (haumai) ego/self-will – ignoring Divine commands.

It (hoey) is (gurmat-i) with the guru’s guidance/enlightenment that one (veechaareeai) reflects and realises that (ih-u) this (jag-u loey) world, i.e. relations, wealth, status and so one are (supna = dream) transitory and will be left behind on death. 7.

 

ਅਗਨਿ ਮਰੈ ਜਲੁ ਪਾਈਐ ਜਿਉ ਬਾਰਿਕ ਦੂਧੈ ਮਾਇ ॥ ਬਿਨੁ ਜਲ ਕਮਲ ਸੁ ਨਾ ਥੀਐ ਬਿਨੁ ਜਲ ਮੀਨੁ ਮਰਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸਿ ਮਿਲੈ ਜੀਵਾ ਹਰਿ ਗੁਣ ਗਾਇ ॥੮॥੧੫॥

Agan marai jal pā▫ī▫ai ji▫o bārik ḏūḏẖai mā▫e Bin jal kamal so Nā thī▫ai bin jal mīn marā▫e Nānak gurmukẖ har ras milai jīvā har guṇ gā▫e. ||8||15||

 

(Jiau) like (agan-i) fire (marai = dies) is quenched (paaeeai) by pouring (jal-u) water; or the baby is satiated (doodhai) with milk (maaey) of the mother.

Or, (kamal) the lotus flower cannot (theeai) exist (bin-u) without water and (meen-u) the fish (maraaey) dies (bin-u) without (jal) water.

Similarly, I (jeeva) remain alive/do not fall to temptations (gaaey = by singing) by praising and emulating (gun) virtues of (har-i) the Almighty, when (har-i) the Divine (ras-i) elixir, i.e. awareness of Naam, (milai) is received (gurmukh-i) with the guru’s guidance, says Guru Nanak. 8. 15.

 

 

 

Tuesday, 20 April 2010 13:15 Written by Rawel Singh 0 Comments

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