SGGS pp 634-636, Soratth M: 1, Astpadis 1-2.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ਅਸਟਪਦੀਆ ਚਉਤੁਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 1 gẖar 1 asatpaḏī▫ā cẖa▫uṯukī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Soratth, (asttpadeeaa) of eight stanzas (chautuki) each with four lines.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: In this Shabad Guru Nanak emphasizes that the only way one can make a success of human birth, is by overcoming temptations in the world-play to attain union with the Creator. This is achieved by conducting the self by Naam – emulating Divine virtues and obeying Hukam/Divine commands. In other words one should perform the allotted role of life sincerely. Worshipping at mausoleums or any other form of worship is fruitless. The Shabad uses the word Bairaag/vairaag in both its meanings, i.e. detachment from the word-play, and yearning for the Almighty

 

ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

Ḏubiḏẖā na paṛa▫o har bin hor na pūja▫o maṛai masāṇ na jā▫ī.  Ŧarisnā rācẖ na par gẖar jāvā ṯarisnā nām bujẖā▫ī.

 

I do not (parrau = fall into) engage in (dubidha = duality) pursuit of other ideas, (poojau = worship) invoke (hor-u) anyone else (bin-u) except (har-i) the Almighty or (jaaee) go to (marrai) mausoleums/graves, or (masaan) crematoriums to pray.

I do not (jaava) go (ghar-i) to homes of (par) others (raach-i = engrossed) driven by (trisna = craving) desires, I do not look elsewhere; the fire of (trisna) desires – in my mind – has been (bujhaaee) quenched (naam-i) by awareness and practice of Naam/Divine virtues and commands.

Note: This may be understood thus: If one acts by Naam/Hukam/Divine commands/the Divine laws, the correct way of doing things, then everything is achieved and running around is obviated.

 

ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥ ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥

Gẖar bẖīṯar gẖar gurū ḏikẖā▫i▫ā sahj raṯe man bẖā▫ī.  Ŧū āpe ḏānā āpe bīnā ṯū ḏevėh maṯ sā▫ī. ||1||

 

The guru (dikhaaia) has shown me (ghar-u = home) the abode of the Almighty (bheetar-i) within (ghar = home) the mind; this state of (ratey) being imbued (sahj-i) steadfastly, (bhaaee) is pleasing to my (man) mind.

But O Almighty, the mortals cannot get this on their own; (too) You (aapey) Yourself (daanaa = wise) know and (beena) watch, and Yourself (deyvah-i) give (saaee) that (mat-i) sense – whatever is right for the creatures. 1.

 

ਮਨੁ ਬੈਰਾਗਿ ਰਤਉ ਬੈਰਾਗੀ ਸਬਦਿ ਮਨੁ ਬੇਧਿਆ ਮੇਰੀ ਮਾਈ ॥ ਅੰਤਰਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਬਾਣੀ ਸਾਚੇ ਸਾਹਿਬ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਰਹਾਉ ॥

Man bairāg raṯa▫o bairāgī sabaḏ man beḏẖi▫ā merī mā▫ī.  Anṯar joṯ niranṯar baṇī sācẖe sāhib si▫o liv lā▫ī. Rahā▫o.

 

When (man-u) the mind is (beydhiaa = pierced) strongly influenced (sabad-i = word) by the guru’s teachings, (man-u) the mind becomes (bairaagi) detached from the world-play and (ratau) is imbued with (bairaag-i) yearning for the Almighty, o (meyri) my (maaee) mother.

It then (nirantar-i = without gap) continuously experiences (jot-i = light) the Supreme Spirit (antar-i) within, and receives (baani) the Divine Word, i.e. connects with the Almighty; with this, it (liv laaee) remains absorbed (siau = with) in (saachey) the Eternal (sahib) Master.

(Rahaau) dwell on this and contemplate.

 

ਅਸੰਖ ਬੈਰਾਗੀ ਕਹਹਿ ਬੈਰਾਗ ਸੋ ਬੈਰਾਗੀ ਜਿ ਖਸਮੈ ਭਾਵੈ ॥ ਹਿਰਦੈ ਸਬਦਿ ਸਦਾ ਭੈ ਰਚਿਆ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥

Asaʼnkẖ bairāgī kahėh bairāg so bairāgī jė kẖasmai bẖāvai.  Hirḏai sabaḏ saḏā bẖai racẖi▫ā gur kī kār kamāvai.

 

(Asankh) countless people who show themselves (bairaagi) detached from the world-play, and (kahah-i) talk of (bairaag) yearning for the Almighty, but only (so) that person is the real (bairaagi) renouncer and seeker (ji) who (bhaavai) is liked (khasmai) by, i.e. obeys, the Master.

With (sabad-i = Divine word) Hukam/Divine commands in (hirdai) the mind, such a person is (sadaa) ever (rachiaa) absorbed in (bhai = fear) obedience of Divine commands by (kamaavai) carrying out (kaar = work) instructions (ki) of the Guru.

 

ਏਕੋ ਚੇਤੈ ਮਨੂਆ ਨ ਡੋਲੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਵੈ ॥ ਸਹਜੇ ਮਾਤਾ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਸਾਚੇ ਕੇ ਗੁਣ ਗਾਵੈ ॥੨॥

Ėko cẖeṯai manū▫ā na dolai ḏẖāvaṯ varaj rahāvai.  Sėhje māṯā saḏā rang rāṯā sācẖe ke guṇ gāvai. ||2||

 

S/he (cheytai) keeps in mind (eyko) the One Master, his/her (manuaa) mind does not (ddolai) waver; s/he (rahaavai) keeps it (varaj-i = forbid) restrained from (dhaavat-u) wandering – making it stable with the guru’s guidance.

(Maata = intoxicated) absorbed in the Almighty (sahjey = naturally) all the time, s/he is (sadaa) ever (raata) imbued with (rang-i) love of, and (gaavai = sings) praises and emulates (gun) virtues of, (saachey) the Eternal Master. 2.

 

ਮਨੂਆ ਪਉਣੁ ਬਿੰਦੁ ਸੁਖਵਾਸੀ ਨਾਮਿ ਵਸੈ ਸੁਖ ਭਾਈ ॥ ਜਿਹਬਾ ਨੇਤ੍ਰ ਸੋਤ੍ਰ ਸਚਿ ਰਾਤੇ ਜਲਿ ਬੂਝੀ ਤੁਝਹਿ ਬੁਝਾਈ ॥

Manū▫ā pa▫uṇ binḏ sukẖvāsī nām vasai sukẖ bẖā▫ī. Jihbā neṯar soṯar sacẖ rāṯe jal būjẖī ṯujẖėh bujẖā▫ī.

 

When (paun-u = air – metaphor for) the wandering (manuaa) mind (sukhvaasi = abides in peace) is at peace – free from wandering – even (bind-u = a bit) for a moment, (naam-i) the Almighty (vasai = abides) is discovered within and one is (sukh) at peace, o (bhaaee) brother.

(Jihba) the tongue, (neytr) eyes and (sotr) ears are (raatey) imbued with love (sach-i) of the Eternal, i.e. want to experience the Divine; then (jal-i = burning) the fire of craving – the cause for duality – (boojhi) is quenched; (tujhah-i) You alone can (bujhaaee) quench that, i.e. bestow peace, O Almighty.

 

ਆਸ ਨਿਰਾਸ ਰਹੈ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥ ਭਿਖਿਆ ਨਾਮਿ ਰਜੇ ਸੰਤੋਖੀ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਪੀਆਈ ॥੩॥

Ās nirās rahai bairāgī nij gẖar ṯāṛī lā▫ī.  Bẖikẖi▫ā nām raje sanṯokẖī amriṯ sahj pī▫ā▫ī. ||3||

 

A person who is (bairaagi) detached from the world-play, (rahai) remains (niraas) withdrawn from (aas) expectations from elsewhere and (taarri laaee = be in deep meditation) remains focused, (nij ghar-i = in own home) within.

Those who (santokhi = contented) accept Divine will happily (rajey) are satiated with (bhikhia = alms) the wealth of awareness (naam-i) of Divine virtues and commands, and (peeaaee) drink (amrit-u) the Divine elixir, i.e. practice them, (sahj-i) steadfastly. 3.

 

ਦੁਬਿਧਾ ਵਿਚਿ ਬੈਰਾਗੁ ਨ ਹੋਵੀ ਜਬ ਲਗੁ ਦੂਜੀ ਰਾਈ ॥ ਸਭੁ ਜਗੁ ਤੇਰਾ ਤੂ ਏਕੋ ਦਾਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ॥

Ḏubiḏẖā vicẖ bairāg na hovī jab lag ḏūjī rā▫ī.  Sabẖ jag ṯerā ṯū eko ḏāṯā avar na ḏūjā bẖā▫ī.

 

(Bairaag-u) yearning for the Almighty (na hovi = does not happen) is not possible (vich-i) in (dubidha) duality, (jab lag-u) as long as there are (dooji) other thoughts (raaee = equal to mustard seed) even a bit.

O Creator, (sabh-u) every (jag-u = world) creature is (teyra = yours) created by You; (too) You (eyko) alone are their (daata = giver) provider; there is (na dooja = other) none (avar-u) else I look to, (bhaaee = brother/dear) o my dear Master.

 

ਮਨਮੁਖਿ ਜੰਤ ਦੁਖਿ ਸਦਾ ਨਿਵਾਸੀ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥ ਅਪਰ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਕਹਣੈ ਕੀਮ ਨ ਪਾਈ ॥੪॥

Manmukẖ janṯ ḏukẖ saḏā nivāsī gurmukẖ ḏe vadi▫ā▫ī.  Apar apār agamm agocẖar kahṇai kīm na pā▫ī. ||4||

 

(Jant = creatures) those who are (manmkh-i) self-willed – do not obey the Almighty and the guru’s teachings – (sadaa) ever (nivaasi = dwell in) remain (dukh-i) in distress – by being kept away from You; on the other hand You (dey) give (vaddiaaee) glory – of union with You – (gurmukh-i) to those who follow the guru.

O Almighty, you are (apar = without far end) limitless, (apaar) Infinite, (agamm) beyond reach/comprehension and (agochar) not perceived by the senses; (kahnai = by talk) people may talk of Your virtues, but cannot (paaee) put (keem/keemat) price, i.e. Your virtues cannot be evaluated. 4.

 

ਸੁੰਨ ਸਮਾਧਿ ਮਹਾ ਪਰਮਾਰਥੁ ਤੀਨਿ ਭਵਣ ਪਤਿ ਨਾਮੰ ॥ ਮਸਤਕਿ ਲੇਖੁ ਜੀਆ ਜਗਿ ਜੋਨੀ ਸਿਰਿ ਸਿਰਿ ਲੇਖੁ ਸਹਾਮੰ ॥

Sunn samāḏẖ mahā parmārath ṯīn bẖavaṇ paṯ nāmaʼn. Masṯak lekẖ jī▫ā jag jonī sir sir lekẖ sahāmaʼn.

 

The (mahaa) great Almighty (pat-i) Master (teen-i) of the three (bhavan) regions – sky, land, water – remains in one (sunn = sensation-less/still, samaadhi = deep meditation) still state, i.e. not influenced by anything; awareness of IT’s (naam’n = name) virtues and commands is (parm-aarath) the supremely valuable wealth.

IT puts (leykh-u) writing (mastak-i) on the forehead, i.e. puts consequences of deeds in destiny, of (jeeaa) the creatures, and puts them in various (joni) life forms (jag-i) in the world; they (sahama-n) bear what is (leykh-u = writing) ordained (sir-i sir-i = on every head) for everyone – based on deeds.

 

ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਆਪੇ ਭਗਤਿ ਦ੍ਰਿੜਾਮੰ ॥ ਮਨਿ ਮੁਖਿ ਜੂਠਿ ਲਹੈ ਭੈ ਮਾਨੰ ਆਪੇ ਗਿਆਨੁ ਅਗਾਮੰ ॥੫॥

Karam sukaram karā▫e āpe āpe bẖagaṯ ḏariṛ▫ām. Man mukẖ jūṯẖ lahai bẖai mānaʼn āpe gi▫ān agāmaʼn. ||5||

 

The Almighty (aapey) IT-self (karaaey) causes them do (karam = deeds) duties and (sukaram) good deeds, and for the latter, (drirraama’n) creates firm commitment for (bhagat-i = devotion) practice of Divine virtues and commands.

(Jootth-i) defilement of (man-i= mind) thought and (mukh-i = mouth) speech (lahai) is removed by (maana’n) accepting (bhai = fear) authority, i.e. obeying the Almighty; God is (agaama’n) beyond reach/comprehension, bestows (giaan-u) awareness of IT’s virtues and commands (aapey) on IT’s own. 5.

Page 635

 

ਜਿਨ ਚਾਖਿਆ ਸੇਈ ਸਾਦੁ ਜਾਣਨਿ ਜਿਉ ਗੁੰਗੇ ਮਿਠਿਆਈ ॥ ਅਕਥੈ ਕਾ ਕਿਆ ਕਥੀਐ ਭਾਈ ਚਾਲਉ ਸਦਾ ਰਜਾਈ ॥

Jin cẖākẖi▫ā se▫ī sāḏ jāṇan ji▫o gunge miṯẖi▫ā▫ī.  Akthai kā ki▫ā kathī▫ai bẖā▫ī cẖāla▫o saḏā rajā▫ī.

 

(Jin-i) those who (chaakhia = taste) eat something (seyee) only they (jaanan-i) know its (saad-u) taste, similarly one who practices Divine virtues and commands, knows the pleasure of being at peace, but cannot describe it; it is (jio) like (gungey) a dumb person eating (mitthiaaee = sweet) something delicious cannot tell its taste but the pleasure shows on his/her face – similarly life of a devotee shows it.

(Kia) how can we (katheeai) describe (akathai) the indescribable, o (bhaaee) brethren? Just (chaalau = walk) live by (rajaaee) Divine will (sadaa) for ever.

 

ਗੁਰੁ ਦਾਤਾ ਮੇਲੇ ਤਾ ਮਤਿ ਹੋਵੈ ਨਿਗੁਰੇ ਮਤਿ ਨ ਕਾਈ ॥ ਜਿਉ ਚਲਾਏ ਤਿਉ ਚਾਲਹ ਭਾਈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥੬॥

Gur ḏāṯā mele ṯā maṯ hovai nigure maṯ na kā▫ī.  Ji▫o cẖalā▫e ṯi▫o cẖālah bẖā▫ī hor ki▫ā ko kare cẖaṯurā▫ī. ||6||

 

When (daata = giver) the beneficent Master (meyley = causes to meet) leads to (gur-u) the guru (ta) then (hovai = happens) one gets (mat-i) the understanding – of Divine virtues and commands; (nigurey = guru-less) a self-willed person has (na kaaee = not any) no (mat-i) understanding of – these, and is direction-less.

(Jio) the way God (chalaaey = causes to move) causes, (tio) that way we (chaalah-i = move) act, o (bhaaee) brethren; (kiaa) what (hor) other (chaturaaee) cleverness can (ko) anyone (karey = do) use? – one should live by Naam and give up acting by self-will. 6.

 

ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥ ਜਿਤੁ ਤੁਧੁ ਲਾਏ ਤੇਹਾ ਫਲੁ ਪਾਇਆ ਤੂ ਹੁਕਮਿ ਚਲਾਵਣਹਾਰਾ ॥

Ik bẖaram bẖulā▫e ik bẖagṯī rāṯe ṯerā kẖel apārā.  Jiṯ ṯuḏẖ lā▫e ṯehā fal pā▫i▫ā ṯū hukam cẖalāvaṇhārā.

 

The Almighty (bharam-i) deludes (ik-i = one type) some and (bhulaaey) leads them astray; while (ik-i = another type) some others are (raatey) imbued with (bhagti) devotion/obedience; (teyra) Your (kheyl-u) play is – phenomena are – (apaar = infinite) beyond human comprehension, o Almighty.

(Jit-u) whatever (tudh-u) You (laaey) cause the creatures to engage in, they (paaia) obtain (phal-u = fruit) the result (teyha) accordingly; (too) You are the authority (chalaavanhaara) who moves everyone (hukam-i) by Your orders.

 

ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥

Sevā karī je kicẖẖ hovai apṇā jī▫o pind ṯumārā.  Saṯgur mili▫ai kirpā kīnī amriṯ nām aḏẖārā. ||7||

 

I can (karee = do, seyva = service) serve – with my resources – (jey) if (hovai) there is (kichh-u) anything (aapna = own) my own; (jeeo) the soul and (pindd-u) body are (tumaara = yours) given by You.

When one (miliai) finds him, (satigur-i) the true guru (kirpa keenee) kindly imparts awareness of (amrit) the life-giving (naam-u) Divine commands, as (adhaara = support) guide for life. 7

 

ਗਗਨੰਤਰਿ ਵਾਸਿਆ ਗੁਣ ਪਰਗਾਸਿਆ ਗੁਣ ਮਹਿ ਗਿਆਨ ਧਿਆਨੰ ॥ ਨਾਮੁ ਮਨਿ ਭਾਵੈ ਕਹੈ ਕਹਾਵੈ ਤਤੋ ਤਤੁ ਵਖਾਨੰ ॥

Gagnanṯar vāsi▫ā guṇ pargāsi▫ā guṇ mėh gi▫ān ḏẖi▫ānaʼn.  Nām man bẖāvai kahai kahāvai ṯaṯo ṯaṯ vakẖānaʼn.

 

One is then (pargaasia) enlightened with (gun) virtues of the Almighty, (vaasia = dwells) remains in (gagnantar-i = in the sky) an exalted spiritual awareness – identifying the Almighty within; with (giaan) awareness of (gun) virtues, s/he (dhiaana’n) focuses, i.e. pays attention to emulate them in practice.

(Naam-u) Divine virtues and commands (bhavai = liked) are appealing to him/her; s/he (kahai = utters) remembers and (kahaavai = causes to say) motivates others likewise, (vakhaana’n) imparting this (tato tat-u) essence of all essences.

 

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥ ਪੂਰਾ ਬੈਰਾਗੀ ਸਹਜਿ ਸੁਭਾਗੀ ਸਚੁ ਨਾਨਕ ਮਨੁ ਮਾਨੰ ॥੮॥੧॥

Sabaḏ gur pīrā gahir gambẖīrā bin sabḏai jag ba▫urānaʼn.  Pūrā bairāgī sahj subẖāgī sacẖ Nānak man mānaʼn. ||8||1||

 

(Sabad-u = Divine Word) Naam/Hukam/Divine commands are (gahar = deep, gambheera = profound) the most profound (gur, = guru, peera = Muslim name for guru) guide for life; (jag-u = world) a person (bauraana’n = mad) lacks direction (bin-u) without awareness (sabdai) of Divine commands.

(Man-u) the mind which (maana’n = believes) has faith in (sach-u) the Eternal, – and shuns duality – is (subhaagi) fortunate; s/he remains (sahj-i) in a state of poise and is (poora = complete) a genuine (bairaagi = one who yearns) seeker, says Guru Nanak. 8. 1.

 

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Note: The Shabad below says people believing in good and bad deeds based on superstitions engage in rituals. One needs to follow the guru’s teachings to understand the path to be followed to find the Almighty.

 

ਸੋਰਠਿ ਮਹਲਾ ੧ ਤਿਤੁਕੀ ॥ ਆਸਾ ਮਨਸਾ ਬੰਧਨੀ ਭਾਈ ਕਰਮ ਧਰਮ ਬੰਧਕਾਰੀ ॥ ਪਾਪਿ ਪੁੰਨਿ ਜਗੁ ਜਾਇਆ ਭਾਈ ਬਿਨਸੈ ਨਾਮੁ ਵਿਸਾਰੀ ॥ ਇਹ ਮਾਇਆ ਜਗਿ ਮੋਹਣੀ ਭਾਈ ਕਰਮ ਸਭੇ ਵੇਕਾਰੀ ॥੧॥

Soraṯẖ mėhlā 1 ṯiṯukī.  Āsā mansā banḏẖnī bẖā▫ī karam ḏẖaram banḏẖkārī.  Pāp punn jag jā▫i▫ā bẖā▫ī binsai nām visārī.  Ih mā▫i▫ā jag mohṇī bẖā▫ī karam sabẖe vekārī. ||1||

 

Composition of the first Guru in Raga Soratth, stanzas with (tituki) three lines each. O (bhaai) brethren, (aasa) expectations and (mansa) desires are (bandhni) cause bondage to themselves and (bandhkaari = binder) bind one to (dharam) religious (karam) rituals.

(Jag-u = world) those persons who believe in (paap) evil and (pun-i) good deeds based on superstitions, perform rituals (visaari) forgetting (naam-u) Divine virtues and commands; they (binsai = destroyed) succumb to temptations/vices and keeps being (jaaia) born repeatedly.

(Ih) this (maaia) world-play, i.e. what one sees happening, (mohni) tempts (jag-i) the creature; (sabh-e) all (karam) rituals are (veykaari) of no use – for overcoming temptations, but practice of Naam, i.e. practice of Divine virtues and commands, is effective. 1.

 

ਸੁਣਿ ਪੰਡਿਤ ਕਰਮਾ ਕਾਰੀ ॥ ਜਿਤੁ ਕਰਮਿ ਸੁਖੁ ਊਪਜੈ ਭਾਈ ਸੁ ਆਤਮ ਤਤੁ ਬੀਚਾਰੀ ॥ ਰਹਾਉ ॥

Suṇ pandiṯ karmā kārī.  Jiṯ karam sukẖ ūpjai bẖā▫ī so āṯam ṯaṯ bīcẖārī. Rahā▫o.

 

Please (sun-i) listen o (pandit) scholar of scriptures, and (kaari) performer of (karma) rituals.

(Beechaari) contemplate and find (su) that (tat-u = real) productive (karam-i) action by (jit-u) which (sukh-u = peace) a restful state (upjai) is attained – when the soul is not subject to rebirth.

(Rahaau) dwell on this and contemplate.

 

ਸਾਸਤੁ ਬੇਦੁ ਬਕੈ ਖੜੋ ਭਾਈ ਕਰਮ ਕਰਹੁ ਸੰਸਾਰੀ ॥ ਪਾਖੰਡਿ ਮੈਲੁ ਨ ਚੂਕਈ ਭਾਈ ਅੰਤਰਿ ਮੈਲੁ ਵਿਕਾਰੀ ॥ ਇਨ ਬਿਧਿ ਡੂਬੀ ਮਾਕੁਰੀ ਭਾਈ ਊਂਡੀ ਸਿਰ ਕੈ ਭਾਰੀ ॥੨॥

Sāsaṯ beḏ bakai kẖaṛo bẖā▫ī karam karahu sansārī.  Pakẖand mail na cẖūk▫ī bẖā▫ī anṯar mail vikārī.  In biḏẖ dūbī mākurī bẖā▫ī ūʼndī sir kai bẖārī. ||2||

 

O Pandit, you (kharro) stand up and (bakai = tell) announce what (saasat-u) Shastras and (beyd-u) the Veda teach, but (karahu) do (karam) deeds for (sansaari = of the world) material gain.

Remember, (mail-u = dirt) influence (vikaari) of vices does not (chookaee = end) leave the mind (paakhandd-i) with pretense.

It is in (in) this (bidh-i) way that (maakuri/makrri) the spider (ddoobi = drowns) is consumed – by its own web – and falls (oonddi) inverted (bhaari) on its (sir) head, i.e. pretentious people are self-destructive. 2.

 

ਦੁਰਮਤਿ ਘਣੀ ਵਿਗੂਤੀ ਭਾਈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਮੁ ਨ ਪਾਈਐ ਭਾਈ ਬਿਨੁ ਨਾਮੈ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਸੁਖੁ ਪਾਏ ਭਾਈ ਆਵਣੁ ਜਾਣੁ ਰਹਾਈ ॥੩॥

Ḏurmaṯ gẖaṇī vigūṯī bẖā▫ī ḏūjai bẖā▫e kẖu▫ā▫ī.  Bin saṯgur nām na pā▫ī▫ai bẖā▫ī bin nāmai bẖaram na jā▫ī.  Saṯgur seve ṯā sukẖ pā▫e bẖā▫ī āvaṇ jāṇ rahā▫ī. ||3||

 

Actions based on (durmat-i) evil thinking cause (ghani) great (vigooti) ignominy; because (doojai) other (bhaa-e = love) thoughts – looking to others than the Almighty – (khuaai) leads one astray, and one is lost.

Awareness of (naa-u) Divine virtues and commands is not (paaeeai) obtained (bin-u) except from (satigur-u) the true guru; and (bharam-u) delusion does not (jaai) leave the mind (bin-u) except (naamai) with Naam.

When one (seyvey = serves) follows (satigur) the true guru, (ta) then s/he (paaey) becomes (sukh-u = comfort) being restful – by union with Almighty – and further (aavan-u = coming, jaan-u = going) births and deaths (rahaai) are obviated. 3.

 

ਸਾਚੁ ਸਹਜੁ ਗੁਰ ਤੇ ਊਪਜੈ ਭਾਈ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚਿ ਸਮਾਈ ॥ ਗੁਰੁ ਸੇਵੇ ਸੋ ਬੂਝੈ ਭਾਈ ਗੁਰ ਬਿਨੁ ਮਗੁ ਨ ਪਾਈ ॥ ਜਿਸੁ ਅੰਤਰਿ ਲੋਭੁ ਕਿ ਕਰਮ ਕਮਾਵੈ ਭਾਈ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਈ ॥੪॥

Sācẖ sahj gur ṯe ūpjai bẖā▫ī man nirmal sācẖ samā▫ī.  Gur seve so būjẖai bẖā▫ī gur bin mag na pā▫ī.  Jis anṯar lobẖ kė karam kamāvai bẖā▫ī kūṛ bol bikẖ kẖā▫ī. ||4||

 

(Saach-u) truthfulness and (sahj) tranquility/poise (upjai = created) comes (tey) from the guru whose teachings make (man-u) the mind (nirmal-u = purified) free of vices, enabling it to (samaai) be absorbed (saach-i) in the Eternal.

One who (seyvey = serves) follows the guru, (so) that person (boojhai) understands (mag-u) the path to the Almighty, which cannot (paai) be found (bin-u) without the guru.

(Jis-u) one who has (lobh-u = greed) thoughts of material gain (k-i) what can s/he achieve, i.e. achieves nothing, by (kamaavai) performing (karam) rituals; s/he (bol-i) speaks (koorr-u) falsehoods, i.e. pretends to be virtuous but (khaai) consumes (bikh-u) poison, i.e. harms him/her-self spiritually. 4.

 

ਪੰਡਿਤ ਦਹੀ ਵਿਲੋਈਐ ਭਾਈ ਵਿਚਹੁ ਨਿਕਲੈ ਤਥੁ ॥ ਜਲੁ ਮਥੀਐ ਜਲੁ ਦੇਖੀਐ ਭਾਈ ਇਹੁ ਜਗੁ ਏਹਾ ਵਥੁ ॥ ਗੁਰ ਬਿਨੁ ਭਰਮਿ ਵਿਗੂਚੀਐ ਭਾਈ ਘਟਿ ਘਟਿ ਦੇਉ ਅਲਖੁ ॥੫॥

Pandiṯ ḏahī vilo▫ī▫ai bẖā▫ī vicẖahu niklai ṯath.  Jal mathī▫ai jal ḏekẖī▫ai bẖā▫ī ih jag ehā vath.  Gur bin bẖaram vigūcẖī▫ai bẖā▫ī gẖat gẖat ḏe▫o alakẖ. ||5||

 

O (pandit) learned man, when we (viloeeai) churn (dahi) curd/yogurt (tath-u = essence) butter (niklai) comes (vichahu) from within it, i.e. those who contemplate Naam find the Master.

 But when (jal-u) water (matheeai) is churned we (deykheeai = see) get water; (ih-u) this (jag-u = world) world-play is (eha) the same (vath-u = thing) phenomenon– by performing rituals, people get the satisfaction of performing them, but do not find the Almighty.

(Bin-u) without the guru, we (vigucheeai) are frustrated by acting (bharam-i) in delusion; the Almighty is present (ghatt-i ghatt-i) in everyone but (alakh-u) unseen – we need the guru’s guidance to find IT within us. 5.

 

ਇਹੁ ਜਗੁ ਤਾਗੋ ਸੂਤ ਕੋ ਭਾਈ ਦਹ ਦਿਸ ਬਾਧੋ ਮਾਇ ॥ ਬਿਨੁ ਗੁਰ ਗਾਠਿ ਨ ਛੂਟਈ ਭਾਈ ਥਾਕੇ ਕਰਮ ਕਮਾਇ ॥ ਇਹੁ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਭਾਈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੬॥

Ih jag ṯāgo sūṯ ko bẖā▫ī ḏah ḏis bāḏẖo mā▫e.  Bin gur gāṯẖ na cẖẖūt▫ī bẖā▫ī thāke karam kamā▫e.  Ih jag bẖaram bẖulā▫i▫ā bẖā▫ī kahṇā kicẖẖū na jā▫e. ||6||

 

 (Ihu) this (jag-u) world is (baadho) tied (dah dis = ten directions) on all sides with (taago) a thread of (soot) cotton, i.e. of (maaey/maaia) temptations/pleasures of the world-play – like this weak thread pleasures of the world-play are transitory.

(Gaatth-i/gaantth-i) the knots of the thread cannot (choottai = freed) opened, i.e. release from temptations is not possible (bin-u) without the guru; people (thaakey) get tired, i.e. try but fail to attain this freedom by (kamaaey) performing (karam) rituals.

The creatures of (ihu) this (jag-u) world (bhulaaia) are led astray (bharam-i) by delusion; (kichoo na) nothing (jaaey) can be (kahna) said – wonder why people do this. 6.

 

ਗੁਰ ਮਿਲਿਐ ਭਉ ਮਨਿ ਵਸੈ ਭਾਈ ਭੈ ਮਰਣਾ ਸਚੁ ਲੇਖੁ ॥ ਮਜਨੁ ਦਾਨੁ ਚੰਗਿਆਈਆ ਭਾਈ ਦਰਗਹ ਨਾਮੁ ਵਿਸੇਖੁ ॥

Gur mili▫ai bẖa▫o man vasai bẖā▫ī bẖai marṇā sacẖ lekẖ.  Majan ḏān cẖang▫ā▫ī▫ā bẖā▫ī ḏargėh nām visekẖ.

 

(Miliai) by finding – and following – the guru (bhau = fear) respect for the Almighty (vasai) abides (man-i) in the mind; (marna = dying) killing ego and submitting to the Almighty is by (leykh-u = writing) good fortune which makes one (sach-u = truthful) acceptable (dargah) in Divine court.

One who practices (naam-u) Divine virtues and commands, receives (viseykh-u/vishesh) special status (dargah) in Divine court, for attainment of which people perform (majan-u) ceremonial bath, give (daan-u) charities and (changiaaeeaa) do good deeds.

 

 

Page 636

 

ਗੁਰੁ ਅੰਕਸੁ ਜਿਨਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭਾਈ ਮਨਿ ਵਸਿਆ ਚੂਕਾ ਭੇਖੁ ॥੭॥

Gur ankas jin nām driṛ▫ā▫i▫ā bẖā▫ī man vasi▫ā cẖūkā bẖekẖ. ||7||

 

Like the (ankas-u) the goad in the hand of the elephant driver controls the animal, (gur) the guru’s teachings control the mind and (drirraaia) create firm commitment for Naam; when this commitment (vasiaa = abides) is kept (man-i) in mind (bheykh-u = garb) pretention (chooka) ends.

 

ਇਹੁ ਤਨੁ ਹਾਟੁ ਸਰਾਫ ਕੋ ਭਾਈ ਵਖਰੁ ਨਾਮੁ ਅਪਾਰੁ ॥ ਇਹੁ ਵਖਰੁ ਵਾਪਾਰੀ ਸੋ ਦ੍ਰਿੜੈ ਭਾਈ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ
ਭਾਈ ਮੇਲਿ ਕਰੇ ਵਾਪਾਰੁ ॥੮॥੨॥

Ih ṯan hāt sarāf ko bẖā▫ī vakẖar nām apār.  Ih vakẖar vāpārī so ḏariṛai bẖā▫ī gur sabaḏ kare vīcẖār.  Ḏẖan vāpārī nānkā bẖā▫ī mel kare vāpār. ||8||2||

 

(Ih-u) this human (tan-u) body is (haatt-u) the shop (ko) of (saraaf) a jeweler in which (vakhar-u) the merchandise is the valuable Naam of (apaar-u) the Infinite, i.e. Naam is within us.

Only (so) that (vaapaari = dealer) person (drirrai) has firm commitment to (ih-u) this (vakhar-u) merchandise, i.e. only that person truly lives by Naam, who (karey veechaar-u) contemplates (sabad-i) on the teachings of (gur) the guru.

(Dhan-u) blessed is (vaapaari = dealer) the person who (karey vapaar-u = deals) leads life by (meyl-i) finding, and following the guru. 8. 2.