| SGGS pp 015-018
Note: It is often asked why God does not keep us away from evil. In this Shabad Guru Nanak says that the Creator in fact creates evil. This seems to be done in order to distinguish between people who would be tempted for short term pleasures and those who would resist temptations. Gurbani’s objective is to tell people how to keep away from vice. This Shabad uses the metaphor of drugs/ intoxicants to explain this:
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਅਮਲੁ ਗਲੋਲਾ ਕੂੜ ਕਾ ਦਿਤਾ ਦੇਵਣਹਾਰਿ ॥ ਮਤੀ ਮਰਣੁ ਵਿਸਾਰਿਆ ਖੁਸੀ ਕੀਤੀ ਦਿਨ ਚਾਰਿ ॥ ਸਚੁ ਮਿਲਿਆ ਤਿਨ ਸੋਫੀਆ ਰਾਖਣ ਕਉ ਦਰਵਾਰੁ ॥੧॥
Sirīrāg mėhlā 1. Amal galolā kūṛ kā ḏiṯā ḏevaṇhār. Maṯī maraṇ visāri▫ā kẖusī kīṯī ḏin cẖār. Sacẖ mili▫ā ṯin sofī▫ā rākẖaṇ ka▫o ḏarvār. ||1||
Composition of the first Guru in Raga Sriraag. Those to whom (Deyvanhaar-i = giver) the Creator has (ditaa) has given in plenty, it becomes (galola) pill of (amal-u) intoxicant of (koorr = falsehood) pride, i.e. some people do not acknowledge the Giver and are intoxicated with pride.
Thus (mati) intoxicated they (visaaria) forget (maran-u) inevitability of death and (keeti = enjoy, Khushi = happiness) make merry (chaar-i) for four (din) days, i.e. limited span of life.
(Sach-u = truth) awareness of pitfalls of pride (miliaa) is obtained by (tin) those (sofiaa) sober persons who have (darvaar-u = court) the Almighty – in mind – (kau) to (raakhan) protect from pride/ego. 1.
ਨਾਨਕ ਸਾਚੇ ਕਉ ਸਚੁ ਜਾਣੁ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈਐ ਤੇਰੀ ਦਰਗਹ ਚਲੈ ਮਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Nānak sācẖe ka▫o sacẖ jāṇ. Jiṯ sevi▫ai sukẖ pā▫ī▫ai ṯerī ḏargėh cẖalai māṇ. ||1|| rahā▫o.
Says Guru Nanak: (Jaan-u) know/be aware that (saachey kau) the Eternal (sach-u) true, i.e. always helps. (Seyviai = serving) by obeying (jit-u) whom one (paaeeai) gets/experiences (sukh-u) peace – here in life – (chalai) works to (milai) obtain (maan-u) honour in (teyri = your) Divine (dargah) court. 1.
(Rahaau) dwell on this and reflect.
Note: The Guru now says that there is another type of intoxicant with long term effect. This one is not made from the traditional items like molasses.
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥ ਸੁਣਹਿ ਵਖਾਣਹਿ ਜੇਤੜੇ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਤਾ ਮਨੁ ਖੀਵਾ ਜਾਣੀਐ ਜਾ ਮਹਲੀ ਪਾਏ ਥਾਉ ॥੨॥
Sacẖ sarā guṛ bāhrā jis vicẖ sacẖā nā▫o. Suṇėh vakāṇėh jeṯ▫ṛe ha▫o ṯin balihārai jā▫o. Ŧā man kẖīvā jāṇī▫ai jā mahlī pā▫e thā▫o. ||2||
(Sach-u) the true (saraa) liquor/intoxicant is (baahraa) bereft of (gurr) molasses and (vich-i) in (jis-u) which is (sachaa) the eternal (naau) Naam/Divine virtues and commands is put, i.e.one remains absorbed in the Almighty.
(Hau) I (jaau = am, balihaarai = sacrifice) adore and follow (jeytrrey) all those who (sunah-i) listen to – obey and – (vakhaanah-I = say) propagate Naam.
We should (jaaneeai) consider (man) the mind (kheevaa) intoxicated with Naam, only (taa) then (jaa) if the person (paaey) finds (thaaey) place (mahli – in palace) with the Almighty. 2.
Note: Older people might have heard the saying “Naam khumaari Naanka charhi rahey din raat” i.e. Naam- intoxication lasts for ever. This line is not from Gurbani.
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The next verse makes some interesting references to rituals employed hoping to achieve union with God and the path shown by the guru:
ਨਾਉ ਨੀਰੁ ਚੰਗਿਆਈਆ ਸਤੁ ਪਰਮਲੁ ਤਨਿ ਵਾਸੁ ॥ ਤਾ ਮੁਖੁ ਹੋਵੈ ਉਜਲਾ ਲਖ ਦਾਤੀ ਇਕ ਦਾਤਿ ॥ ਦੂਖ ਤਿਸੈ ਪਹਿ ਆਖੀਅਹਿ ਸੂਖ ਜਿਸੈ ਹੀ ਪਾਸਿ ॥੩॥
Nā▫o nīr cẖang▫ā▫ī▫ā saṯ parmal ṯan vās. Ŧā mukẖ hovai ujlā lakẖ ḏāṯī ik ḏāṯ. Ḏūkẖ ṯisai pėh ākẖī▫ahi sūkẖ jisai hī pās. ||3||
People bathe and apply scents on the body to be liked; but if one bathes with (neer-u) the water of (naau) Naam and (changiaaeeaa = goodnesses) has good conduct and applies (parmal-u) sandalwood paste as (vaas-u) fragrance (tan-i) on the body. (Taa) then (mukh-u) the face (hovai) becomes (ujla = clean) shining, i.e. no faults are found in Divine court; one should ask for Naam as (ik) alone as (daat-i) benediction is better than (lakh) lakhs of benedictions.
If we have distress we should (aakheeai) narrate this (pah-i) to (tisai = that) the Almighty with (jisai) whom (hi) alone (sookh) comforts are, i.e. who can provide succour. 3.
Remembering God’s virtues cleanses the mind the way water cleans the body; good conduct radiates goodness but some people use sandal paste on the foreheads. The humans keep asking for benedictions but there is one by which we receive honour with God (it is remembrance of God). Again, people need someone to relate their problems; the ultimate destination for this is the One who can grant relief from the problems i.e. the Divine. 3.
ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਜਾ ਕੇ ਜੀਅ ਪਰਾਣ ॥ ਤਿਸੁ ਵਿਣੁ ਸਭੁ ਅਪਵਿਤ੍ਰੁ ਹੈ ਜੇਤਾ ਪੈਨਣੁ ਖਾਣੁ ॥ ਹੋਰਿ ਗਲਾਂ ਸਭਿ ਕੂੜੀਆ ਤੁਧੁ ਭਾਵੈ ਪਰਵਾਣੁ ॥੪॥੫॥
So ki▫o manhu visārī▫ai jā ke jī▫a parāṇ. Ŧis viṇ sabẖ apviṯar hai jeṯā painaṇ kẖāṇ. Hor galāʼn sabẖ kūṛī▫ā ṯuḏẖ bẖāvai parvāṇ. ||4||5||
We should (kiau = why?) not (visaareeai) forget (so = that) the Creator (ja = who, key = of) who has given (jeea) the soul and (praan) breaths.
(Sabh) everything (jeyta) whatever (painan-u) clothes and (khan-u) food (vin-u) except obedience of (tis-u = that) the Almighty (hai) is (apavitr-u) defiled/undeserved.
(Hor-i) other (galaa’n) things are (koorreeaa = false) create ego and cause to forget You; what (bhaavai) pleases (tudh-u) You is (parvaan-u = approved) good. 4. 5.
Let us not forget the Creator to whom we owe this life and soul. Without the Creator’s remembrance the food that nourishes and the clothes that cover this body make it impure (only serve the flesh). Let us do what is acceptable to God; otherwise it is fruitless (is for transitory benefit.) 4. 5.
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Note: Reading/study and writing are the subjects of many Shabads in Gurbani. This Shabad describes what to write and how:
ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥ ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥ ਭਾਉ ਕਲਮ ਕਰਿ ਚਿਤੁ ਲੇਖਾਰੀ ਗੁਰ ਪੁਛਿ ਲਿਖੁ ਬੀਚਾਰੁ ॥ ਲਿਖੁ ਨਾਮੁ ਸਾਲਾਹ ਲਿਖੁ ਲਿਖੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ॥੧॥
Sirīrāg mahal 1. Jāl moh gẖas mas kar maṯ kāgaḏ kar sār. Bẖā▫o kalam kar cẖiṯ lekẖārī gur pucẖẖ likẖ bīcẖār. Likẖ nām sālāh likẖ likẖ anṯ na pārāvār. ||1||
Composition of the first Guru in Raga Sriraag. (Jaal-i) burn (moh-u) attachment the world-play, grind the ash to (kar-i) make (mas-u) ink; (kar-i) make (mat-i) your mind (saar-u = sublime) quality (kaagad-u) paper.
Make (bhaau) love for the Almighty (kalam) the pen and (chit-u) heart (leykhaari) the writer, (puchh-i = ask) get guidance of (gur) the guru and (likh-u) write your (beechaar-u) view.
On your mind, (likh-u) write Naam/Divine commands, write (saalaah) Divine attributes and write that the Divine has no (ant-u) end/limit or (paaravaar-u = far end) boundary. 1.
Message: Train the mind remain unattached to the world-play, – of relations, wealth, status, jealousy and so on -, speak and act as guided by the guru, remember to obey commands, and emulate attributes, of the Infinite Almighty.
The next verse uses the word ਲੇਖਾ (lekha) which means ‘an account’ with two connotations, one as description and other of accountability.
ਬਾਬਾ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੁ ॥ ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਹੋਇ ਸਚਾ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Bābā ehu lekẖā likẖ jāṇ. Jithai lekẖā mangī▫ai ṯithai ho▫e sacẖā nīsāṇ. ||1|| rahā▫o.
O (baaba) brother, (jaan-u) learn to (likh-i) write (eyh-u) this (leykha) account in your record with the Divine recorders.
The Divine court, (jithai) where (leykha) account of deeds (mangeeai) is asked, (tithai) this (hoey = becomes) is taken as (neesaan-u) a mark of (sachaa) truthful obedience. 1.
(Rahaau) dwell on this and contemplate.
And where is the evaluation done?
ਜਿਥੈ ਮਿਲਹਿ ਵਡਿਆਈਆ ਸਦ ਖੁਸੀਆ ਸਦ ਚਾਉ ॥ ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥
Jithai milėh vaḏi▫ā▫ī▫ā saḏ kẖusī▫ā saḏ cẖā▫o. Ŧin mukẖ tike niklahi jin man sacẖā nā▫o. Karam milai ṯā pā▫ī▫ai nāhī galī vā▫o ḏu▫ā▫o. ||2||
It is there (jithai) where (vaddiaaeeaa) glory is (milah-i) received and one lives in God’s lap with (sad = ever) eternal (khuseea) joy and (chaau) fondness. But (tin) their (ttikey = frontal marks) signs of approval (nilah-I = come out) are marked (mukh-i) on faces of (tin) those in (jin) who keep (naau) Naam/commands of the Almighty (man-i) mind.
Divine approval (milai) is received only (ta = then) by (karam-i) by Divine grace – which comes by obedience to Naam; (naah-i) otherwise (duaau) useless (gali) talking (vaau) in the air ===. 2.
Those whose work is approved receive eternal happiness and love of God; those who love God’s virtues stand out by the glow on their faces. This is obtained by Divine grace; all else is idle talk. 2.
Note: In this world different people have different status. This is transitory; final status to the soul is given by God based on virtues emulated by it. This described in the next verse
ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਰਖੀਅਹਿ ਨਾਵ ਸਲਾਰ ॥ ਇਕਿ ਉਪਾਏ ਮੰਗਤੇ ਇਕਨਾ ਵਡੇ ਦਰਵਾਰ ॥ ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥
Ik āvahi ik jāhi uṯẖ rakẖī▫ahi nāv salār. Ik upā▫e mangṯe iknā vade ḏarvār. Agai ga▫i▫ā jāṇī▫ai viṇ nāvai vekār. ||3||
(Ik-i = one type) some people (aavah-i = come) are taking birth and others (jaah-i utth-i = get up to leave) are dying; they (rakheeah-I = given, naav = name) become (salaar) leaders and show their authority.
(Ik-i) some (upaaey) are born and become (mangtey) beggars while (ikna) some preside over (vaddey) great courts.
It (jaaneeai) known (gaiaa = going) on getting to the hereafter that those (vin-u) devoid (naavai) of Naam have (veykaar/beykaar) wasted the opportunity of human birth – and cannot be united with the Almighty. 3.
People are born and they die; some achieve high status like commanders; some hold high courts while others remain beggars; however, one knows in the hereafter that those who do not imbibe virtues waste their lives. 3.
ਭੈ ਤੇਰੈ ਡਰੁ ਅਗਲਾ ਖਪਿ ਖਪਿ ਛਿਜੈ ਦੇਹ ॥ ਨਾਵ ਜਿਨਾ ਸੁਲਤਾਨ ਖਾਨ ਹੋਦੇ ਡਿਠੇ ਖੇਹ ॥ ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥
Bẖai ṯerai dar aglā kẖap kẖap cẖẖijai ḏeh. Nāv jinā sulṯān kẖān hoḏe diṯẖe kẖeh. Nānak uṯẖī cẖali▫ā sabẖ kūṛe ṯute neh. ||4||6||
Being aware of (teyrai = your) Divine (bhai = fear) laws – of one reaps what one sows, I am in (agla) great (ddar-u) fear – what would happen to me; and in that fear my (deyh) body (khap-i khap-i) is being consumed and (chhijai) withering – I should therefore give up committing transgressions for dear ones and obey Naam, for:
Those (jinaa) who (naav = named) are called (sultaan) kings and (khaan) nobles in life, (dditthey) are seen (hodey) to become (kheyh) dust, i.e. those who flaunt their status in life, receive ignominy in Divine court – not accepted for nion with God.
When (utthi chaliaa) one departs from the world these (koorrey = false) impermanent (neyh = love) relations (tuttey) break, says Guru Nanak. 4. 6.
When death comes transitory attachments end; the thought that one did not lead a virtuous life creates fear of the hereafter and the body withers; without virtues even the kings and chiefs are treated as dust. 4. 6.
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Note: Gurbani advocates that we should remember God with every breath and morsel of food. This Shabad shows how to do it and basically amounts to being conscious of God in whatever we do. The first example is of Food and linked to Gaaveeai, suneeai mann rakheeai bhaau as given in Pauri 5 of Japu.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸਭਿ ਰਸ ਮਿਠੇ ਮੰਨਿਐ ਸੁਣਿਐ ਸਾਲੋਣੇ ॥ ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ ॥ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੧॥
Sirīrāg mėhlā 1. Sabẖ ras miṯẖe mani▫ai suṇi▫ai sāloṇe. Kẖat ṯursī mukẖ bolṇā māraṇ nāḏ kī▫e. Cẖẖaṯīh amriṯ bẖā▫o ek jā ka▫o naḏar kare▫i. ||1||
Composition of the first Guru in Raga Sriraag. The way the body enjoys (sabh-i) all (ras) sweetmeats the soul experiences peace (ma’nniai) by obeying Naam; the body enjoys (saalonney) saltfish dishes the soul is activated/motivated (suniai) listening to Naam.
The body enjoys (khatt tursi) sour food/snacks, the soul enjoys (bolna) uttering Divine praises (mukh-i) by the mouth; like (maaran) the softening agent makes the food well-cooked and tasty, (naad- music) singing and emulating Divine virtues brings peace to the mind.
There are (chhateeh = thirty six) numerous (a’mmrit = life-giving) foods that people eat to satisfy hunger or for taste, but Divine (bhaau) love (eyk-u) alone is enough to be spiritually satisfied; this is experienced by one (jau) on whom the Almighty (karey) bestows (nadar-i) grace. 1.
We should acknowledge Naam when we enjoy sweets; the spicy food should motivate us to listen to Naam; We should praise God when we enjoy sour taste; use of food softening items (maaran) should soften the mind (motivate the mind to sing God’s praises). Multi-course meals should create love for God; all this comes by Divine grace 1.
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor kẖāṇā kẖusī kẖu▫ār. Jiṯ kẖāḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o.
O (baaba) brother, (khaana) eating (hur-u) anything else gives (khusi) but ends (khuaar-u) in frustration because craving is satisfied; by eating food (khaadhai) by eating (jit-u) which, (tan-u) the body (peerreeai) is caused pain and (vikaar) vicious ideas (challah-i = move) come (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
Otherwise just eating to feed the body sickens it and generates evil thoughts. Pause and contemplate.
The next subject is that of clothes. Both versions of the word ਰਤਾ (rataa) meaning ‘dyed’ and ‘red’ (color) are beautifully used.
ਰਤਾ ਪੈਨਣੁ ਮਨੁ ਰਤਾ ਸੁਪੇਦੀ ਸਤੁ ਦਾਨੁ ॥ ਨੀਲੀ ਸਿਆਹੀ ਕਦਾ ਕਰਣੀ ਪਹਿਰਣੁ ਪੈਰ ਧਿਆਨੁ ॥ ਕਮਰਬੰਦੁ ਸੰਤੋਖ ਕਾ ਧਨੁ ਜੋਬਨੁ ਤੇਰਾ ਨਾਮੁ ॥੨॥
Raṯā painaṇ man raṯā supeḏī saṯ ḏān. Nīlī si▫āhī kaḏā karṇī pahiraṇ pair ḏẖi▫ān. Karam▫banḏ sanṯokẖ kā ḏẖan joban ṯerā nām. ||2|
The bride wears (rataa) red (painan-u) clothes to show love, the Almighty is pleased with one whose (man-u) mind is (rataa) imbued with love/obedience of the Divine; people wear (supeydi = white-ness) white clothes to show piety and receive (daan-u) donations from people, but God likes (sat-u) truthfully obeying Divine commands.
People (karni = doing, kadaa = cutting) remove (neeli) blue (siaahi) ink, make (pahiran-u) the dress spotless clothes to look good; The Almighty is pleased with (dhiaan-u) attention to (pair) feet, i.e. being at feet/in obedience of the Almighty.
One ties (kamarband-u) the waistband to show readiness for action; The Almighty likes (santokh = contentment) happy acceptance of Divine will ready; (dhan-u) wealth and (joban-u = youth) physical beauty/strength bring glory in the world; glory in Divine court is received with obedience to (teyra) Your Naam/commands. 2.
When we wear garments of red color we should think of dyeing our mind (imbibing) with virtues; White garments should motivate us to be spotless in our conduct (truthful); blue color should lead to removing evil from the mind; the overgarment should mean doing everything in God’s remembrance. Contentment (feeling secure) with the wealth and good health by Naam should be securing the waistband. 2.
ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor painaṇ kẖusī kẖu▫ār. Jiṯ paiḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o
O (baaba) brother, any (hor-u) other (painan-u) dress causes (khusi) joy but causes (khuaar-u) frustration because these things are short-lived; (paidhai) by wearing/showing (jit-u) which (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
Otherwise it is just covering the body with clothes that may be uncomfortable for the body and provocative causing evil thoughts in the mind. Pause and contemplate.
The next subject taken is of items that display one’s wealth and status.
ਘੋੜੇ ਪਾਖਰ ਸੁਇਨੇ ਸਾਖਤਿ ਬੂਝਣੁ ਤੇਰੀ ਵਾਟ ॥ ਤਰਕਸ ਤੀਰ ਕਮਾਣ ਸਾਂਗ ਤੇਗਬੰਦ ਗੁਣ ਧਾਤੁ ॥ ਵਾਜਾ ਨੇਜਾ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਕਰਮੁ ਤੇਰਾ ਮੇਰੀ ਜਾਤਿ ॥੩॥
Gẖoṛe pākẖar su▫ine sākẖaṯ būjẖaṇ ṯerī vāt. Ŧarkas ṯīr kamāṇ sāʼng ṯegbanḏ guṇ ḏẖāṯ. vājā nejā paṯ si▫o pargat karam ṯerā merī jāṯ. ||3||
The body rides (ghorrey) horses with (paakhar) saddles (saakhat-i) made (suiney) of gold to travel to destination; (boojhan-u) understanding (teryri) Your (vaat = path) directions is the way for the soul to reach You.
People display their strength with soldiers carrying (tarkas) arrow-case, (teer) arrows, kamaan) bows, (saa’ng) spears wearing (teygband) sword holders; the soul obtains glory when it (dhaat-u = runs) praises emulates (gun) Divine virtues.
The (pat-i = honour) worldly glory comes (sio) with (pargatt-u = manifest) show of (vaaja) bands and (neyja) lancers; receiving Your (karam-u) grace is (meyri) my high (jaat-i = class) status. 3.
ਬਾਬਾ ਹੋਰੁ ਚੜਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਚੜਿਐ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor cẖaṛ▫ṇā kẖusī kẖu▫ār. Jiṯ cẖaṛi▫ai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o.
O (baaba) brother, any (hor-u) other way of (charrna) rising in status (khusi) joy but causes (khuaar-u) frustration because these things are short-lived; (paidhai) by wearing/showing (jit-u) which (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
With these thoughts the mind attains a state of contentment and says:
ਘਰ ਮੰਦਰ ਖੁਸੀ ਨਾਮ ਕੀ ਨਦਰਿ ਤੇਰੀ ਪਰਵਾਰੁ ॥ ਹੁਕਮੁ ਸੋਈ ਤੁਧੁ ਭਾਵਸੀ ਹੋਰੁ ਆਖਣੁ ਬਹੁਤੁ ਅਪਾਰੁ ॥ ਨਾਨਕ ਸਚਾ ਪਾਤਿਸਾਹੁ ਪੂਛਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥੪॥
Gẖar manḏar kẖusī nām kī naḏar ṯerī parvār. Hukam so▫ī ṯuḏẖ bẖāvsī hor ākẖaṇ bahuṯ apār. Nānak sacẖā pāṯisāhu pūcẖẖ na kare bīcẖār. ||4||
There is (khusi) joy in having (ghar) houses and (mandar) mansions; I get it with awareness (ki) of Naam/Divine virtues and commands; one feels secure in (parvaar-u) the family, I feel secure with (teyri) Your (nadar-i) grace.
(Soee) that living (bhaavsi) is approved by (tudh-u) which is by (hukam-u = order) Divine commands; otherwise there are (bahut-u) numerous persons who (aakhan-u) talk (apaar-u) endlessly, i.e. show off their virtues.
Says Guru Nanak: (Sachaa) the True/Eternal (paatisaah-u) Emperor is (sachaa) is true/just; and does not (karey = do, beechaar-u = consideration) consider the creatures’ deeds after (puchh-i) consulting, i.e. is not influenced by anyone. 4.
I owe my houses and mansions to Divine bliss; I have a family by Divine grace; I exercise my authority such as pleases you every otherwise it is just talking endlessly; I am aware that the eternal Creator is not going to ask anyone how to look at my conduct.
Page 17
ਬਾਬਾ ਹੋਰੁ ਸਉਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਸੁਤੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥੪॥੭॥
Bābā hor sa▫uṇā kẖusī kẖu▫ār. Jiṯ suṯai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o. ||4||7||
O (baaba) brother, (hor-u) other way cause (sauna = sleep) to be inebriated by pride and (khusi) joy but are (khuaar-u) frustrated because these things are left behind on death; (jit-u) which (sutai = sleeping) inebriation (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect. 4. 7.
Remaining inebriated with what I have will lead to frustration with poor health and evil thoughts. 4. 7.
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Note*: This Shabad is a study of pretentious display versus sincere devotion.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਕੁੰਗੂ ਕੀ ਕਾਂਇਆ ਰਤਨਾ ਕੀ ਲਲਿਤਾ ਅਗਰਿ ਵਾਸੁ ਤਨਿ ਸਾਸੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਕਾ ਮੁਖਿ ਟਿਕਾ ਤਿਤੁ ਘਟਿ ਮਤਿ ਵਿਗਾਸੁ ॥ ਓਤੁ ਮਤੀ ਸਾਲਾਹਣਾ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥੧॥
Sirīrāg mėhlā 1. Kungū kī kāʼn▫i▫ā raṯnā kī laliṯā agar vās ṯan sās. Aṯẖsaṯẖ ṯirath kā mukẖ tikā ṯiṯ gẖat maṯ vigās. Oṯ maṯī salāhṇā sacẖ nām guṇṯās. ||1||
Composition of the first Guru in Raga Sriraag. (Kaa’niaa) the body (ki = of, ku’ngoo = saffron – sign of piety) free of vices, (lalita) tongue (ki = of, ratna = jewels) speaking sweet words of enlightenment and (saas-u) every breath (tan-i) of the body spreading (vaas-u) fragrance of (agar-i) of incense, i.e. spreads goodness.
Has (ttikaa = frontal mark) of having bathed (atthsatth-i) sixty-eight (teerath) places of pilgrimage, i.e. is free of vices in mind, (mat-i) understanding (vigaas-u) blossoms in (tit-u) that (ghatt-i) mind.
(Sach-u = true) the eternal Naam-u/commands of the Almighty (guntaas-u) treasure of virtues can be (saalaahanaa) appreciated and complied with (ot-u = that (mati) understanding. 1.
The body as pure as saffron, the tongue speaking precious words, with breaths cleaning the air like incense; qualification of having visited the sixty-eight Hindu pilgrim centres; whatever is sought to be conveyed by these should be the inner state of mind; With this state of mind we can praise the virtues of God who is eternal.
ਬਾਬਾ ਹੋਰ ਮਤਿ ਹੋਰ ਹੋਰ ॥ ਜੇ ਸਉ ਵੇਰ ਕਮਾਈਐ ਕੂੜੈ ਕੂੜਾ ਜੋਰੁ ॥੧॥ ਰਹਾਉ ॥
Bābā hor maṯ hor hor. Je sa▫o ver kamā▫ī▫ai kūrhai kūṛā jor. ||1|| rahā▫o.
O (baaba) brother, (hor) other understandings are (hor) different and take (hor) elsewhere. (Jey) if we (kamaaeeai = do) try to praise God with (Koorrai = false) other understanding maintains its (koorraa) transgressor (jor-u) force/influence. 1.
(Rahaau) dwell on this and reflect.
My friend any other state of mind takes elsewhere; we can pretend a hundred times but falsehood shows up as falsehood. Pause and contemplate.
The next two verses are a study in contrast between deception and truth:
ਪੂਜ ਲਗੈ ਪੀਰੁ ਆਖੀਐ ਸਭੁ ਮਿਲੈ ਸੰਸਾਰੁ ॥ ਨਾਉ ਸਦਾਏ ਆਪਣਾ ਹੋਵੈ ਸਿਧੁ ਸੁਮਾਰੁ ॥ ਜਾ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਸਭਾ ਪੂਜ ਖੁਆਰੁ ॥੨॥
Pūj lagai pīr ākẖī▫ai sabẖ milai sansār. Nā▫o saḏā▫e āpṇā hovai siḏẖ sumār. Jā paṯ lekẖai nā pavai sabẖā pūj kẖu▫ār. ||2||
I someone (pooj lagai) is worshipped and (aakheeai) is called (peer) a guru and (sansaar-u = world0 everyone comes and 9milai = meets0 pays respects.
Has him/her (naam = name) good reputation (sadaaey = called) spread and (hovai) is (sumaar-u) counted as (sidh-u) an accomplished saint.
(Ja) if this (pat-i) honour/recognition is not (pavai) put/taken into (leykhai) account in Divine court, then (sabhaa) all (pooj = worship) recognition leads to (khuaar-u) frustration – such a soul feels miserable. 2.
If someone gets people to come and to worship him/ her as a spiritual teacher, gets a good reputation and is counted as spiritually accomplished; but if he/she is not accepted by God then all efforts will lead to disgrace. 1.
ਜਿਨ ਕਉ ਸਤਿਗੁਰਿ ਥਾਪਿਆ ਤਿਨ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥ ਓਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੋ ਪਰਗਟੁ ਹੋਇ ॥ ਨਾਉ ਪੂਜੀਐ ਨਾਉ ਮੰਨੀਐ ਅਖੰਡੁ ਸਦਾ ਸਚੁ ਸੋਇ ॥੩॥
Jin ka▫o saṯgur thāpi▫ā ṯin met na sakai ko▫e. Onā anḏar nām niḏẖān hai nāmo pargat ho▫e. Nā▫o pūjī▫ai nā▫o mannī▫ai akẖand saḏā sacẖso▫e. ||3||
Those (kau = to, jin = who) whom (satigur-i) the true guru (thaapiaa/thaapi diti) blesses with awareness, (na koey = not any) no one (sakai) can (meytt-i) efface, i.e. no obstacle to finding the almighty comes in their way.
There is (nidhaan-u) the treasure of awareness of Naam (andar-i) in (ona) them; and (naamo) the Almighty (pargatt hoey) manifests in them.
We should therefore (poojeeai) worship/praise (naau) Naam and (ma’nneeai) obey Naam having (soey = that one) the One (sach-u) Eternal Almighty in mind (akhandd-u = un-broken) continuously. 3.
Those anointed by God cannot be demolished; they have the treasure of Naam (divine virtues) which glows on their faces; in their company we worship and have faith in God, the Eternal. 3.
The next and last verse of this Shabad concludes the discussion thus:
ਖੇਹੂ ਖੇਹ ਰਲਾਈਐ ਤਾ ਜੀਉ ਕੇਹਾ ਹੋਇ ॥ ਜਲੀਆ ਸਭਿ ਸਿਆਣਪਾ ਉਠੀ ਚਲਿਆ ਰੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਿਸਾਰਿਐ ਦਰਿ ਗਇਆ ਕਿਆ ਹੋਇ ॥੪॥੮॥
Kẖehū kẖeh ralā▫ī▫ai ṯā jī▫o kehā ho▫e. Jalī▫ā sabẖ si▫āṇpā uṯẖī cẖali▫ā ro▫e. Nānak nām visāri▫ai ḏar ga▫i▫ā ki▫ā ho▫e. ||4||8||
When death comes (kheyh = dust) the body made of dust (ralaaeeai) mixes with (kheyhoo) dust; then (keyha) what happens to (jeeo) the soul?
(Sabh-i) all (siaanpa = wisdoms) acts of cleverness (jaleeaa = are burnt) end, – the soul cannot deceive Divine justice, is denied access to God and, (utthi chaliaa) departs (roey = weeping) repenting for transgressions.
Says Guru Nanak: We should be aware this is (kiaa) what happens on (gaiaa) getting to (dar-i) the Divine court by (visaareeai = forgetting) ignoring compliance (naam-i) with Naam. 4. 8.
What happens to the soul when the body dies and becomes dust? All cleverness goes and the soul leaves the body wailing because having forgotten God it is not certain what awaits it in God’s court. 4 8.
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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
Note: God is sometimes described as the husband and the soul his bride. Some other times God is described as the Master or emperor and all creatures the servants. Being able to meet God one needs to transcend the distractions in life. This is likened to crossing the world ocean for which a ship (guru) is needed. God is also described as being in a fort or on a height. One needs a ladder or stairs to get there. All these concepts have been used in this Shabad.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਗੁਣਵੰਤੀ ਗੁਣ ਵੀਥਰੈ ਅਉਗੁਣਵੰਤੀ ਝੂਰਿ ॥ ਜੇ ਲੋੜਹਿ ਵਰੁ ਕਾਮਣੀ ਨਹ ਮਿਲੀਐ ਪਿਰ ਕੂਰਿ ॥ ਨਾ ਬੇੜੀ ਨਾ ਤੁਲਹੜਾ ਨਾ ਪਾਈਐ ਪਿਰੁ ਦੂਰਿ ॥੧॥
Sirīrāg mėhlā 1. Guṇvanṯī guṇ vīthrai a▫uguṇvanṯī jẖūr. Je loṛėh var kāmṇī nah milī▫ai pir kūr. Nā beṛī nā ṯulhaṛā nā pā▫ī▫ai pir ḏūr. ||1||
Composition of the first Guru in Raga Sriraag. (Gunavnti) a virtuous soul-woman (veethrai = spreads) lives by endearing (gun) virtues, – finds the Almighty as the husband and remains happy; while a woman (auganvanti) bereft of virtues/good qualities is not found likeable – by the Almighty – and (jhoor-i) remains disappointed.
It should be realised that if (kaamni) a woman (lorrah-i) seeks (var-u) a match, (pir) a loving husband is not (miliai) found (koor-i) by falsehood – like pretentions or wearing makeup.
The (pir-u) Almighty-husband who is (door-i = far) on the other side of the world-ocean, i.e. is not found when there is neither (beyrri) a boat nor (tulharraa) a raft, i.e. God is not found without help of the guru. 1.
ਮੇਰੇ ਠਾਕੁਰ ਪੂਰੈ ਤਖਤਿ ਅਡੋਲੁ ॥ ਗੁਰਮੁਖਿ ਪੂਰਾ ਜੇ ਕਰੇ ਪਾਈਐ ਸਾਚੁ ਅਤੋਲੁ ॥੧॥ ਰਹਾਉ ॥
Mere ṯẖākur pūrai ṯakẖaṯ adol. Gurmukẖ pūrā je kare pā▫ī▫ai sācẖ aṯol. ||1|| rahā▫o.
(Poorai) the all-pervasive (tthaakur) Master (meyrey = my) of the world sits on (takhat-i) on throne (addol-u) unshakable, i.e. there is no challenge to Divine authority.
(Jey) if (poora) the perfect Almighty so (karey = does) enables to find the guru then (gurmukh-i) with the guru’s guidance (atol-u = not-weighable) the Infinite (saach-u) Eternal Master (paaeeai) is found. 1.
(Rahaau) Dwell on this and reflect.
ਪ੍ਰਭੁ ਹਰਿਮੰਦਰੁ ਸੋਹਣਾ ਤਿਸੁ ਮਹਿ ਮਾਣਕ ਲਾਲ ॥ ਮੋਤੀ ਹੀਰਾ ਨਿਰਮਲਾ ਕੰਚਨ ਕੋਟ ਰੀਸਾਲ ॥ ਬਿਨੁ ਪਉੜੀ ਗੜਿ ਕਿਉ ਚੜਉ ਗੁਰ ਹਰਿ ਧਿਆਨ ਨਿਹਾਲ ॥੨॥
Parabẖ harmandar sohṇā ṯis mėh māṇak lāl. Moṯī hīrā nirmalā kancẖan kot rīsāl. Bin pa▫oṛī gaṛ ki▫o cẖaṛa▫o gur har ḏẖi▫ān nihāl. ||2||
(Prabh-u) the Almighty and (har-i mandar-u = God’s abode is (sohna) beautiful and (mah-i) in (tis-u) are (maanak laal) gems and rubies; it has in it are (Nirmala = clean) shining (moti) pearls, (heera) jewels; the Divine abode is in (reesaal) fascinating (kanchan) golden (kott) fort.
(Kiau = how) it is not possible to (charrau) climb (garr-i) on the fort (bin-u) without (Paurri) a ladder, i.e. one cannot see God within because of defences/obstacles of ego and other vices; the vices leave with guidance of (gur) the guru and (dhiaan) be aware of virtues and commands of (har-i) the Almighty and (nihhal) see/experience the Almighty within. 2.
The idea continues:
ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥ ਜੇ ਤਿਸੁ ਭਾਵੈ ਊਜਲੀ ਸਤ ਸਰਿ ਨਾਵਣ ਜਾਉ ॥੩॥
Gur pa▫oṛī beṛī gurū gur ṯulhā har nā▫o. Gur sar sāgar bohitho gur ṯirath ḏarī▫ā▫o. Je ṯis bẖāvai ūjlī saṯ sar nāvaṇ jā▫o. ||3||
Awareness of (naau) Naam/commands of (har-i) the Almighty taught by the (gur-u) the guru is (paurri0 the ladder to climb the fort; the guru is (tulhaa) the raft and (beyrri) boat to cross the world-ocean of vices.
(Gur-u) the guru is (sar-u) the pool, (teerath-u) the place of pilgrimage on bank of (dareeaau) river to bathe/purify the mind; the guru is (bohitho) the ship to cross (saagar-u) the ocean of vices.
(Jey) when it (bhaavai) pleases (tis-u = that) the Almighty then the mind (jaau) goes to (naavan) bathe (sar-i) in the pool of (sat) truth, i.e. lives by Naam, be (oojli) cleansed and find the Almighty. 3.
ਪੂਰੋ ਪੂਰੋ ਆਖੀਐ ਪੂਰੈ ਤਖਤਿ ਨਿਵਾਸ ॥ ਪੂਰੈ ਥਾਨਿ ਸੁਹਾਵਣੈ ਪੂਰੈ ਆਸ ਨਿਰਾਸ ॥ ਨਾਨਕ ਪੂਰਾ ਜੇ ਮਿਲੈ ਕਿਉ ਘਾਟੈ ਗੁਣ ਤਾਸ ॥੪॥੯॥
Pūro pūro ākẖī▫ai pūrai ṯakẖaṯ nivās. Pūrai thān suhāvṇai pūrai ās nirās. Nānak pūrā je milai ki▫o gẖātai guṇ ṯās. ||4||9||
(Pooro) the all-pervasive Almighty is (aakheeai) called (pooro) perfect and (nivaas = lives) sits on (poorai = perfect) unchallenged (takhat-i) throne.
The Almighty (poorai) pervades (suhaavnai) at (suhaavnai = pleasing) beautiful (thaan-i) place, i.e. the mind in which God abides is beautiful; God (poorai) fulfils (aas) wishes of those who have been (niraas) disappointed from elsewhere.
Says Guru Nanak; (jey) if one (milai0 finds (poora) the perfect Almighty, (tis-u) s/he is not left (ghaattai) wanting of any (gun) virtues, i.e. has the ability to achieve everything. 4. 9.
Everyone says God is absolute and exercises absolute authority; beautiful is the perfect creation in which the Creator abides. God is the hope of the hopeless and a soul that gets to meet the Creator has nothing left to desire. 4. 9.
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Note: This Shabad talks about the human souls yearning to meet the Creator but not being successful; it describes the cause of separation and the way to union.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਆਵਹੁ ਭੈਣੇ ਗਲਿ ਮਿਲਹ ਅੰਕਿ ਸਹੇਲੜੀਆਹ ॥ ਮਿਲਿ ਕੈ ਕਰਹ ਕਹਾਣੀਆ ਸੰਮ੍ਰਥ ਕੰਤ ਕੀਆਹ ॥ ਸਾਚੇ ਸਾਹਿਬ ਸਭਿ ਗੁਣ ਅਉਗਣ ਸਭਿ ਅਸਾਹ ॥੧॥
Sirīrāg mėhlā 1. Āvhu bẖaiṇe gal milah ank sahelṛī▫āh. Mil kai karah kahāṇī▫ā samrath kanṯ kī▫āh. Sācẖe sāhib sabẖ guṇ a▫ugaṇ sabẖ asāh. ||1||
Composition of the first Guru in Raga Sriraag. (Aavh-u) come (bhainey = sisters) girl-friends, let us (milah) join (gal-i) throats and (ank-i) bodies/embrace, i.e. lovingly get together in holy congregation;
And (mil-i kai) together (karah = do/tell, kahaaneeaa = stories) try to understand plays (keeaah) of (sa’mmarth) the Omnipotent (kant) Almighty-husband – from whom we have been separated.
(Saachey) the Eternal Almighty has (sabh-i) all (gun) good qualities so (augan) the fault lies with (asaah) us. 1.
ਕਰਤਾ ਸਭੁ ਕੋ ਤੇਰੈ ਜੋਰਿ ॥ ਏਕੁ ਸਬਦੁ ਬੀਚਾਰੀਐ ਜਾ ਤੂ ਤਾ ਕਿਆ ਹੋਰਿ ॥੧॥ ਰਹਾਉ ॥
Karṯā sabẖ ko ṯerai jor. Ėk sabaḏ bīcẖārī▫ai jā ṯū ṯā ki▫ā hor. ||1|| rahā▫o.
O (karta) Creator (sabh-u ko) everyone is in (teyrai) Your (jor-i) powers, i.e. exists by Divine support.
Anyone who (beechaareeai) reflects on experience of living by (eyk-u = one, sabad-u = word) Divine commands, then one realises that (ja) when (too)You are the Master, (ta) then (kiaa = what?) no (hor-i) other support is needed. 1
(Rahaau) dwell on this and reflect.
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸੀ ਰਾਵਿਆ ਕਿਨੀ ਗੁਣੀਂੀ ॥ ਸਹਜਿ ਸੰਤੋਖਿ ਸੀਗਾਰੀਆ ਮਿਠਾ ਬੋਲਣੀ ॥ ਪਿਰੁ ਰੀਸਾਲੂ ਤਾ ਮਿਲੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣੀ ॥੨॥
Jā▫e pucẖẖahu sohāgaṇī ṯusī rāvi▫ā kinī guṇī. Sahj sanṯokẖ sīgārī▫ā miṯẖā bolṇī. Pir rīsālū ṯā milai jā gur kā sabaḏ suṇī. ||2||
O friends, if you (jaaey) go and (puchhahu) ask (sohaagni) fortunate ones who are not separated from the Almighty, “by (kinee) what (guni) qualities you (raaviaa) enjoy company of the Almighty-husband.
They answer: We (seegaareaa) adorned with (sahj-i) intuitively (santokh-I = satisfied) happily obey Divine commands and (bolni) speak (mitthaa) sweetly, i.e. do not hurt anyone’s feelings.
(Reesaaloo) the joy-giving (pir-u) Almighty (milai) is found only (ta) then, (ja) when one (sunee) listens/complies with (sabad-u = word0 guidance (ka) of (gur) the guru. 2.
When we ask the fortunate ones who have won the love of the Divine spouse; the say they did it through natural devotion, being satisfied with what the spouse does and use of sweet words. You get to the enjoyable company of the spouse with guidance from the guru’s word. 2.
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ਕੇਤੀਆ ਤੇਰੀਆ ਕੁਦਰਤੀ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਕੇਤੇ ਤੇਰੇ ਜੀਅ ਜੰਤ ਸਿਫਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤਿ ॥ ਕੇਤੇ ਤੇਰੇ ਰੂਪ ਰੰਗ ਕੇਤੇ ਜਾਤਿ ਅਜਾਤਿ ॥੩॥
Keṯī▫ā ṯerī▫ā kuḏraṯī kevad ṯerī ḏāṯ. Keṯe ṯere jī▫a janṯ sifaṯ karahi ḏin rāṯ. Keṯe ṯere rūp rang keṯe jāṯ ajāṯ. ||3||
O Almighty (teyreeaa) Your (kudrati) powers are (keyteeaa = so many) infinite as are ((teyri) Your (data-i) benedictions.
(Keytey) the numerous (jeea jant) creatures (teyrey = your) created by (karah-I = do, sifat-I = praise) acknowledge/obey you (din-u) day and (raat-i) night.
There are (ketey) numerous (roop) forms and (rang) hues with (ketey) numerous (jaat-i) classes and (ajaat-i) without class, i.e. high and low status. 3.
O Creator, there is great diversity in your creation and unlimited benedictions for all; there are countless life forms who for ever acknowledge You; You manifest in myriad forms, some high some low. 3.
ਸਚੁ ਮਿਲੈ ਸਚੁ ਊਪਜੈ ਸਚ ਮਹਿ ਸਾਚਿ ਸਮਾਇ ॥ ਸੁਰਤਿ ਹੋਵੈ ਪਤਿ ਊਗਵੈ ਗੁਰਬਚਨੀ ਭਉ ਖਾਇ ॥ ਨਾਨਕ ਸਚਾ ਪਾਤਿਸਾਹੁ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੪॥੧੦॥
Sacẖ milai sacẖ ūpjai sacẖ mėh sācẖ samā▫e. Suraṯ hovai paṯ ūgvai gurbacẖnī bẖa▫o kẖā▫e. Nānak sacẖā pāṯisāhu āpe la▫e milā▫e. ||4||10||
When awareness of (sach-u = truth) Naam (milai) is obtained, (sach-u) the Almighty (oopjai) manifests within; (saach-i) the Eternal (samaaey) is present (mah-i) in (sach) a truthful mind.
When one has (surat-i) consciousness of Naam (bachni = with words) with guidance of (gur) the guru, one (khaaey = eats) remains in (bhau = fear) obedience of the Almighty;
Says Guru Nanak: Then (sachaa) the Eternal (paatsaahu) Sovereign Emperor (laey milaaey) unites (aapey) with IT-self. 4. 10.
Once one remembers the Eternal, the latter is realized within and the mind remains so absorbed; When with the guru’s teachings one obeys Divine commands, consciousness remains absorbed and one receives honor from the Divine. The Eternal merges the soul with ITSELF. 4. 10.
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SGGS pp 015-018
Note: It is often asked why God does not keep us away from evil. In this Shabad Guru Nanak says that the Creator in fact creates evil. This seems to be done in order to distinguish between people who would be tempted for short term pleasures and those who would resist temptations. Gurbani’s objective is to tell people how to keep away from vice. This Shabad uses the metaphor of drugs/ intoxicants to explain this:
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਅਮਲੁ ਗਲੋਲਾ ਕੂੜ ਕਾ ਦਿਤਾ ਦੇਵਣਹਾਰਿ ॥ ਮਤੀ ਮਰਣੁ ਵਿਸਾਰਿਆ ਖੁਸੀ ਕੀਤੀ ਦਿਨ ਚਾਰਿ ॥ ਸਚੁ ਮਿਲਿਆ ਤਿਨ ਸੋਫੀਆ ਰਾਖਣ ਕਉ ਦਰਵਾਰੁ ॥੧॥
Sirīrāg mėhlā 1. Amal galolā kūṛ kā ḏiṯā ḏevaṇhār. Maṯī maraṇ visāri▫ā kẖusī kīṯī ḏin cẖār. Sacẖ mili▫ā ṯin sofī▫ā rākẖaṇ ka▫o ḏarvār. ||1||
Composition of the first Guru in Raga Sriraag. Those to whom (Deyvanhaar-i = giver) the Creator has (ditaa) has given in plenty, it becomes (galola) pill of (amal-u) intoxicant of (koorr = falsehood) pride, i.e. some people do not acknowledge the Giver and are intoxicated with pride.
Thus (mati) intoxicated they (visaaria) forget (maran-u) inevitability of death and (keeti = enjoy, khusi = happiness) make merry (chaar-i) for four (din) days, i.e. limited span of life.
(Sach-u = truth) awareness of pitfalls of pride (miliaa) is obtained by (tin) those (sofiaa) sober persons who have (darvaar-u = court) the Almighty – in mind – (kau) to (raakhan) protect from pride/ego. 1.
ਨਾਨਕ ਸਾਚੇ ਕਉ ਸਚੁ ਜਾਣੁ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈਐ ਤੇਰੀ ਦਰਗਹ ਚਲੈ ਮਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Nānak sācẖe ka▫o sacẖ jāṇ. Jiṯ sevi▫ai sukẖ pā▫ī▫ai ṯerī ḏargėh cẖalai māṇ. ||1|| rahā▫o.
Says Guru Nanak: (Jaan-u) know/be aware that (saachey kau) the Eternal (sach-u) true, i.e. always helps. (Seyviai = serving) by obeying (jit-u) whom one (paaeeai) gets/experiences (sukh-u) peace – here in life – (chalai) works to (milai) obtain (maan-u) honour in (teyri = your) Divine (dargah) court. 1.
(Rahaau) dwell on this and reflect.
Note: The Guru now says that there is another type of intoxicant with long term effect. This one is not made from the traditional items like molasses.
ਸਚੁ ਸਰਾ ਗੁੜ ਬਾਹਰਾ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥ ਸੁਣਹਿ ਵਖਾਣਹਿ ਜੇਤੜੇ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਤਾ ਮਨੁ ਖੀਵਾ ਜਾਣੀਐ ਜਾ ਮਹਲੀ ਪਾਏ ਥਾਉ ॥੨॥
Sacẖ sarā guṛ bāhrā jis vicẖ sacẖā nā▫o. Suṇėh vakāṇėh jeṯ▫ṛe ha▫o ṯin balihārai jā▫o. Ŧā man kẖīvā jāṇī▫ai jā mahlī pā▫e thā▫o. ||2||
(Sach-u) the true (saraa) liquor/intoxicant is (baahraa) bereft of (gurr) molasses and (vich-i) in (jis-u) which is (sachaa) the eternal (naau) Naam/Divine virtues and commands is put, i.e.one remains absorbed in the Almighty.
(Hau) I (jaau = am, balihaarai = sacrifice) adore and follow (jeytrrey) all those who (sunah-i) listen to – obey and – (vakhaanah-I = say) propagate Naam.
We should (jaaneeai) consider (man) the mind (kheevaa) intoxicated with Naam, only (taa) then (jaa) if the person (paaey) finds (thaaey) place (mahli – in palace) with the Almighty. 2.
Note: Older people might have heard the saying “Naam khumaari Naanka charhi rahey din raat” i.e. Naam- intoxication lasts for ever. This line is not from Gurbani.
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The next verse makes some interesting references to rituals employed hoping to achieve union with God and the path shown by the guru:
ਨਾਉ ਨੀਰੁ ਚੰਗਿਆਈਆ ਸਤੁ ਪਰਮਲੁ ਤਨਿ ਵਾਸੁ ॥ ਤਾ ਮੁਖੁ ਹੋਵੈ ਉਜਲਾ ਲਖ ਦਾਤੀ ਇਕ ਦਾਤਿ ॥ ਦੂਖ ਤਿਸੈ ਪਹਿ ਆਖੀਅਹਿ ਸੂਖ ਜਿਸੈ ਹੀ ਪਾਸਿ ॥੩॥
Nā▫o nīr cẖang▫ā▫ī▫ā saṯ parmal ṯan vās. Ŧā mukẖ hovai ujlā lakẖ ḏāṯī ik ḏāṯ. Ḏūkẖ ṯisai pėh ākẖī▫ahi sūkẖ jisai hī pās. ||3||
People bathe and apply scents on the body to be liked; but if one bathes with (neer-u) the water of (naau) Naam and (changiaaeeaa = goodnesses) has good conduct, and applies (parmal-u) sandalwood paste as (vaas-u) fragrance (tan-i) on the body. (Taa) then (mukh-u) the face (hovai) becomes (ujla = clean) shining, i.e. no faults are found in Divine court; one should ask for Naam as (ik) alone as (daat-i) benediction is better than (lakh) lakhs of benedictions.
If we have distress we should (aakheeai) narrate this (pah-i) to (tisai = that) the Almighty with (jisai) whom (hi) alone (sookh) comforts are, i.e. who can provide succour. 3.
Remembering God’s virtues cleanses the mind the way water cleans the body; good conduct radiates goodness but some people use sandal paste on the foreheads. The humans keep asking for benedictions but there is one by which we receive honour with God (it is remembrance of God). Again people need some one to relate their problems; the ultimate destination for this is the One who can grant relief from the problems i.e. the Divine. 3.
ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਜਾ ਕੇ ਜੀਅ ਪਰਾਣ ॥ ਤਿਸੁ ਵਿਣੁ ਸਭੁ ਅਪਵਿਤ੍ਰੁ ਹੈ ਜੇਤਾ ਪੈਨਣੁ ਖਾਣੁ ॥ ਹੋਰਿ ਗਲਾਂ ਸਭਿ ਕੂੜੀਆ ਤੁਧੁ ਭਾਵੈ ਪਰਵਾਣੁ ॥੪॥੫॥
So ki▫o manhu visārī▫ai jā ke jī▫a parāṇ. Ŧis viṇ sabẖ apviṯar hai jeṯā painaṇ kẖāṇ. Hor galāʼn sabẖ kūṛī▫ā ṯuḏẖ bẖāvai parvāṇ. ||4||5||
We should (kiau = why?) not (visaareeai) forget (so = that) the Creator (ja = who, key = of) who has given (jeea) the soul and (praan) breaths.
(Sabh) everything (jeyta) whatever (painan-u) clothes and (khan-u) food (vin-u) except obedience of (tis-u = that) the Almighty (hai) is (apavitr-u) defiled/undeserved.
(Hor-i) other (galaa’n) things are (koorreeaa = false) create ego and cause to forget You; what (bhaavai) pleases (tudh-u) You is (parvaan-u = approved) good. 4. 5.
Let us not forget the Creator to whom we owe this life and soul. Without the Creator’s remembrance the food that nourishes and the clothes that cover this body make it impure (only serve the flesh). Let us do what is acceptable to God; otherwise it is fruitless (is for transitory benefit.) 4. 5.
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Note: Reading/study and writing are the subjects of many Shabads in Gurbani. This Shabad describes what to write and how:
ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥ ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥ ਭਾਉ ਕਲਮ ਕਰਿ ਚਿਤੁ ਲੇਖਾਰੀ ਗੁਰ ਪੁਛਿ ਲਿਖੁ ਬੀਚਾਰੁ ॥ ਲਿਖੁ ਨਾਮੁ ਸਾਲਾਹ ਲਿਖੁ ਲਿਖੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੧॥
Sirīrāg mahal 1. Jāl moh gẖas mas kar maṯ kāgaḏ kar sār. Bẖā▫o kalam kar cẖiṯ lekẖārī gur pucẖẖ likẖ bīcẖār. Likẖ nām sālāh likẖ likẖ anṯ na pārāvār. ||1||
Composition of the first Guru in Raga Sriraag. (Jaal-i) burn (moh-u) attachment the world-play, grind the ash to (kar-i) make (mas-u) ink; (kar-i) make (mat-i) your mind (saar-u = sublime) quality (kaagad-u) paper.
Make (bhaau) love for the Almighty (kalam) the pen and (chit-u) heart (leykhaari) the writer, (puchh-i = ask) get guidance of (gur) the guru and (likh-u) write your (beechaar-u) view.
On your mind, (likh-u) write Naam/Divine commands, write (saalaah) Divine attributes and write that the Divine has no (ant-u) end/limit or (paaravaar-u = far end) boundary. 1.
Message: Train the mind remain unattached to the world-play, – of relations, wealth, status, jealousy and so on -, speak and act as guided by the guru, remember to obey commands, and emulate attributes, of the Infinite Almighty.
The next verse uses the word ਲੇਖਾ (lekha) which means ‘an account’ with two connotations, one as decription and other of accountability.
ਬਾਬਾ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੁ ॥ ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਹੋਇ ਸਚਾ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Bābā ehu lekẖā likẖ jāṇ. Jithai lekẖā mangī▫ai ṯithai ho▫e sacẖā nīsāṇ. ||1|| rahā▫o.
O (baaba) brother, (jaan-u) learn to (likh-i) write (eyh-u) this (leykha) account in your record with the Divine recorders.
The Divine court, (jithai) where (leykha) account of deeds (mangeeai) is asked, (tithai) this (hoey = becomes) is taken as (neesaan-u) a mark of (sachaa) truthful obedience. 1.
(Rahaau) dwell on this and contemplate.
And where is the evaluation done?
ਜਿਥੈ ਮਿਲਹਿ ਵਡਿਆਈਆ ਸਦ ਖੁਸੀਆ ਸਦ ਚਾਉ ॥ ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥
Jithai milėh vaḏi▫ā▫ī▫ā saḏ kẖusī▫ā saḏ cẖā▫o. Ŧin mukẖ tike niklahi jin man sacẖā nā▫o. Karam milai ṯā pā▫ī▫ai nāhī galī vā▫o ḏu▫ā▫o. ||2||
It is there (jithai) where (vaddiaaeeaa) glory is (milah-i) received and one lives in God’s lap with (sad = ever) eternal (khuseea) joy and (chaau) fondness. But (tin) their (ttikey = frontal marks) signs of approval (nilah-I = come out) are marked (mukh-i) on faces of (tin) those in (jin) who keep (naau) Naam/commands of the Almighty (man-i) mind.
Divine approval (milai) is received only (ta = then) by (karam-i) by Divine grace – which comes by obedience to Naam; (naah-i) otherwise (duaau) useless (gali) talking (vaau) in the air ===. 2.
Those whose work is approved receive eternal happiness and love of God; those who love God’s virtues stand out by the glow on their faces. This is obtained by Divine grace; all else is idle talk. 2.
Note: In this world different people have different status. This is transitory; final status to the soul is given by God based on virtues emulated by it. This described in the next verse
ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਰਖੀਅਹਿ ਨਾਵ ਸਲਾਰ ॥ ਇਕਿ ਉਪਾਏ ਮੰਗਤੇ ਇਕਨਾ ਵਡੇ ਦਰਵਾਰ ॥ ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥
Ik āvahi ik jāhi uṯẖ rakẖī▫ahi nāv salār. Ik upā▫e mangṯe iknā vade ḏarvār. Agai ga▫i▫ā jāṇī▫ai viṇ nāvai vekār. ||3||
(Ik-i = one type) some people (aavah-i = come) are taking birth and others (jaah-i utth-i = get up to leave) are dying; they (rakheeah-I = given, naav = name) become (salaar) leaders and show their authority.
(Ik-i) some (upaaey) are born and become (mangtey) beggars while (ikna) some preside over (vaddey) great courts.
It (jaaneeai) known (gaiaa = going) on getting to the hereafter that those (vin-u) devoid (naavai) of Naam have (veykaar/beykaar) wasted the opportunity of human birth – and cannot be united with the Almighty. 3.
People are born and they die; some achieve high status like commanders; some hold high courts while others remain beggars; however one knows in the hereafter that those who do not imbibe virtues waste their lives. 3.
ਭੈ ਤੇਰੈ ਡਰੁ ਅਗਲਾ ਖਪਿ ਖਪਿ ਛਿਜੈ ਦੇਹ ॥ ਨਾਵ ਜਿਨਾ ਸੁਲਤਾਨ ਖਾਨ ਹੋਦੇ ਡਿਠੇ ਖੇਹ ॥ ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥
Bẖai ṯerai dar aglā kẖap kẖap cẖẖijai ḏeh. Nāv jinā sulṯān kẖān hoḏe diṯẖe kẖeh. Nānak uṯẖī cẖali▫ā sabẖ kūṛe ṯute neh. ||4||6||
Being aware of (teyrai = your) Divine (bhai = fear) laws – of one reaps what one sows, I am in (agla) great (ddar-u) fear – what would happen to me; and in that fear my (deyh) body (khap-i khap-i) is being consumed and (chhijai) withering – I should therefore give up committing transgressions for dear ones and obey Naam, for:
When (utthi chaliaa) one departs from the world these (koorrey = false) impermanent (neyh = love) relations (tuttey) break, says Guru Nanak. 4. 6.
When death comes transitory attachments end; the thought that one did not lead a virtuous life creates fear of the hereafter and the body withers; without virtues even the kings and chiefs are treated as dust. 4. 6.
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Note: Gurbani advocates that we should remember God with every breath and morsel of food. This Shabad shows how to do it and basically amounts to being conscious of God in whatever we do. The first example is of Food and linked to Gaaveeai, suneeai mann rakheeai bhaau as given in Pauri 5 of Japu.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਸਭਿ ਰਸ ਮਿਠੇ ਮੰਨਿਐ ਸੁਣਿਐ ਸਾਲੋਣੇ ॥ ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ ॥ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੧॥
Sirīrāg mėhlā 1. Sabẖ ras miṯẖe mani▫ai suṇi▫ai sāloṇe. Kẖat ṯursī mukẖ bolṇā māraṇ nāḏ kī▫e. Cẖẖaṯīh amriṯ bẖā▫o ek jā ka▫o naḏar kare▫i. ||1||
Composition of the first Guru in Raga Sriraag. The way the body enjoys (sabh-i) all (ras) sweetmeats the soul experiences peace (ma’nniai) by obeying Naam; the body enjoys (saalonney) saltish dishes the soul is activated/motivated (suniai) listening to Naam.
The body enjoys (khatt tursi) sour food/snacks, the soul enjoys (bolna) uttering Divine praises (mukh-i) by the mouth; like (maaran) the softening agent makes the food well-cooked and tasty, (naad- music) singing and emulating Divine virtues brings peace to the mind.
There are (chhateeh = thirty six) numerous (a’mmrit = life-giving) foods that people eat to satisfy hunger or for taste, but Divine (bhaau) love (eyk-u) alone is enough to be spiritually satisfied; this is experienced by one (jau) on whom the Almighty (karey) bestows (nadar-i) grace. 1.
We should acknowledge Naam when we enjoy sweets; the spicy food should motivate us to listen to Naam; We should praise God when we enjoy sour taste; use of food softening items (maaran) should soften the mind (motivate the mind to sing God’s praises). Multi-course meals should create love for God; all this comes by Divine grace 1.
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor kẖāṇā kẖusī kẖu▫ār. Jiṯ kẖāḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o.
O (baaba) brother, (khaana) eating (hur-u) anything else gives (khusi) but ends (khuaar-u) in frustration because craving is satisfied; by eating food (khaadhai) by eating (jit-u) which, (tan-u) the body (peerreeai) is caused pain and (vikaar) vicious ideas (challah-i = move) come (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
Otherwise just eating to feed the body sickens it and generates evil thoughts. Pause and contemplate.
The next subject is that of clothes. Both versions of the word ਰਤਾ (rataa) meaning ‘dyed’ and ‘red’ (color) are beautifully used.
ਰਤਾ ਪੈਨਣੁ ਮਨੁ ਰਤਾ ਸੁਪੇਦੀ ਸਤੁ ਦਾਨੁ ॥ ਨੀਲੀ ਸਿਆਹੀ ਕਦਾ ਕਰਣੀ ਪਹਿਰਣੁ ਪੈਰ ਧਿਆਨੁ ॥ ਕਮਰਬੰਦੁ ਸੰਤੋਖ ਕਾ ਧਨੁ ਜੋਬਨੁ ਤੇਰਾ ਨਾਮੁ ॥੨॥
Raṯā painaṇ man raṯā supeḏī saṯ ḏān. Nīlī si▫āhī kaḏā karṇī pahiraṇ pair ḏẖi▫ān. Karam▫banḏ sanṯokẖ kā ḏẖan joban ṯerā nām. ||2|
The bride wears (rataa) red (painan-u) clothes to show love, the Almighty is pleased with one whose (man-u) mind is (rataa) imbued with love/obedience of the Divine; people wear (supeydi = white-ness) white clothes to show piety and receive (daan-u) donations from people, but God likes (sat-u) truthfully obeying Divine commands.
People (karni = doing, kadaa = cutting) remove (neeli) blue (siaahi) ink, make (pahiran-u) the dress spotless clothes to look good; The Almighty is pleased with (dhiaan-u) attention to (pair) feet, i.e. being at feet/in obedience of the Almighty.
One ties (kamarband-u) the waistband to show readiness for action; The Almighty likes (santokh = contentment) happy acceptance of Divine will ready; (dhan-u) wealth and (joban-u = youth) physical beauty/strength bring glory in the world; glory in Divine court is received with obedience to (teyra) Your Naam/commands. 2.
When we wear garments of red color we should think of dyeing our mind (imbibing) with virtues; White garments should motivate us to be spotless in our conduct (truthful); blue color should lead to removing evil from the mind; the overgarment should mean doing every thing in God’s remembrance. Contentment (feeling secure) with the wealth and good health by Naam should be securing the waistband. 2.
ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor painaṇ kẖusī kẖu▫ār. Jiṯ paiḏẖai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o
O (baaba) brother, any (hor-u) other (painan-u) dress causes (khusi) joy but causes (khuaar-u) frustration because these things are short-lived; (paidhai) by wearing/showing (jit-u) which (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
Otherwise it is just covering the body with clothes that may be uncomfortable for the body and provocative causing evil thoughts in the mind. Pause and contemplate.
The next subject taken is of items that display one’s wealth and status.
ਘੋੜੇ ਪਾਖਰ ਸੁਇਨੇ ਸਾਖਤਿ ਬੂਝਣੁ ਤੇਰੀ ਵਾਟ ॥ ਤਰਕਸ ਤੀਰ ਕਮਾਣ ਸਾਂਗ ਤੇਗਬੰਦ ਗੁਣ ਧਾਤੁ ॥ ਵਾਜਾ ਨੇਜਾ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਕਰਮੁ ਤੇਰਾ ਮੇਰੀ ਜਾਤਿ ॥੩॥
Gẖoṛe pākẖar su▫ine sākẖaṯ būjẖaṇ ṯerī vāt. Ŧarkas ṯīr kamāṇ sāʼng ṯegbanḏ guṇ ḏẖāṯ. vājā nejā paṯ si▫o pargat karam ṯerā merī jāṯ. ||3||
The body rides (ghorrey) horses with (paakhar) saddles (saakhat-i) made (suiney) of gold to travel to destination; (boojhan-u) understanding (teryri) Your (vaat = path) directions is the way for the soul to reach You.
People display their strength with soldiers carrying (tarkas) arrow-case, (teer) arrows, kamaan) bows, (saa’ng) spears wearing (teygband) sword holders; the soul obtains glory when it (dhaat-u = runs) praises emulates (gun) Divine virtues.
The (pat-i = honour) worldly glory comes (sio) with (pargatt-u = manifest) show of (vaaja) bands and (neyja) lancers; receiving Your (karam-u) grace is (meyri) my high (jaat-i = class) status. 3.
ਬਾਬਾ ਹੋਰੁ ਚੜਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਚੜਿਐ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
Bābā hor cẖaṛ▫ṇā kẖusī kẖu▫ār. Jiṯ cẖaṛi▫ai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o.
O (baaba) brother, any (hor-u) other way of (charrna) rising in status (khusi) joy but causes (khuaar-u) frustration because these things are short-lived; (paidhai) by wearing/showing (jit-u) which (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect.
With these thoughts the mind attains a state of contentment and says:
ਘਰ ਮੰਦਰ ਖੁਸੀ ਨਾਮ ਕੀ ਨਦਰਿ ਤੇਰੀ ਪਰਵਾਰੁ ॥ ਹੁਕਮੁ ਸੋਈ ਤੁਧੁ ਭਾਵਸੀ ਹੋਰੁ ਆਖਣੁ ਬਹੁਤੁ ਅਪਾਰੁ ॥ ਨਾਨਕ ਸਚਾ ਪਾਤਿਸਾਹੁ ਪੂਛਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥੪॥
Gẖar manḏar kẖusī nām kī naḏar ṯerī parvār. Hukam so▫ī ṯuḏẖ bẖāvsī hor ākẖaṇ bahuṯ apār. Nānak sacẖā pāṯisāhu pūcẖẖ na kare bīcẖār. ||4||
There is (khusi) joy in having (ghar) houses and (mandar) mansions; I get it with awareness (ki) of Naam/Divine virtues and commands; one feels secure in (parvaar-u) the family, I feel secure with (teyri) Your (nadar-i) grace.
(Soee) that living (bhaavsi) is approved by (tudh-u) which is by (hukam-u = order) Divine commands; otherwise there are (bahut-u) numerous persons who (aakhan-u) talk (apaar-u) endlessly, i.e. show off their virtues.
Says Guru Nanak: (Sachaa) the True/Eternal (paatisaah-u) Emperor is (sachaa) is true/just; and does not (karey = do, beechaar-u = consideration) consider the creatures’ deeds after (puchh-i) consulting, i.e. is not influenced by anyone. 4.
I owe my houses and mansions to Divine bliss; I have a family by Divine grace; I exercise my authority such as pleases you every otherwise it is just talking endlessly; I am aware that the etrnal Creator is not going to ask any one how to look at my conduct.
Page 17
ਬਾਬਾ ਹੋਰੁ ਸਉਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਸੁਤੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥੪॥੭॥
Bābā hor sa▫uṇā kẖusī kẖu▫ār. Jiṯ suṯai ṯan pīṛī▫ai man mėh cẖalėh vikār. ||1|| rahā▫o. ||4||7||
O (baaba) brother, (hor-u) other way cause (sauna = sleep) to be inebriated by pride and (khusi) joy but are (khuaar-u) frustrated because these things are left behind on death; (jit-u) which (sutai = sleeping) inebriation (peerreeai) causes pain to (tan-u) the body and (chalai) causes (vikaar) vicious thoughts (mah-i) in (man) the mind. 1.
(Rahaau) dwell on this and reflect. 4. 7.
Remaining inebriated with what I have will lead to frustration with poor health and evil thoughts. 4. 7.
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Note*: This Shabad is a study of pretentious display versus sincere devotion.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਕੁੰਗੂ ਕੀ ਕਾਂਇਆ ਰਤਨਾ ਕੀ ਲਲਿਤਾ ਅਗਰਿ ਵਾਸੁ ਤਨਿ ਸਾਸੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਕਾ ਮੁਖਿ ਟਿਕਾ ਤਿਤੁ ਘਟਿ ਮਤਿ ਵਿਗਾਸੁ ॥ ਓਤੁ ਮਤੀ ਸਾਲਾਹਣਾ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥੧॥
Sirīrāg mėhlā 1. Kungū kī kāʼn▫i▫ā raṯnā kī laliṯā agar vās ṯan sās. Aṯẖsaṯẖ ṯirath kā mukẖ tikā ṯiṯ gẖat maṯ vigās. Oṯ maṯī salāhṇā sacẖ nām guṇṯās. ||1||
Composition of the first Guru in Raga Sriraag. (Kaa’niaa) the body (ki = of, ku’ngoo = saffron – sign of piety) free of vices, (lalita) tongue (ki = of, ratna = jewels) speaking sweet words of enlightenment and (saas-u) every breath (tan-i) of the body spreading (vaas-u) fragrance of (agar-i) of incense, i.e. spreads goodness.
Has (ttikaa = frontal mark) of having bathed (atthsatth-i) sixty eight (teerath) places of pilgrimage, i.e. is free of vices in mind, (mat-i) understanding (vigaas-u) blossoms in (tit-u) that (ghatt-i) mind.
(Sach-u = true) the eternal Naam-u/commands of the Almighty (guntaas-u) treasure of virtues can be (saalaahanaa) appreciated and complied with (ot-u = that (mati) understanding. 1.
The body as pure as saffron, the tongue speaking precious words, with breaths cleaning the air like incense; qualification of having visited the sixty eight Hindu pilgrim centres; whatever is sought to be conveyed by these should be the inner state of mind; With this state of mind we can praise the virtues of God who is eternal.
ਬਾਬਾ ਹੋਰ ਮਤਿ ਹੋਰ ਹੋਰ ॥ ਜੇ ਸਉ ਵੇਰ ਕਮਾਈਐ ਕੂੜੈ ਕੂੜਾ ਜੋਰੁ ॥੧॥ ਰਹਾਉ ॥
Bābā hor maṯ hor hor. Je sa▫o ver kamā▫ī▫ai kūrhai kūṛā jor. ||1|| rahā▫o.
O (baaba) brother, (hor) other understandings are (hor) different and take (hor) elsewhere. (Jey) if we (kamaaeeai = do) try to praise God with (Koorrai = false) other understanding maintains its (koorraa) transgressor (jor-u) force/influence. 1.
(Rahaau) dwell on this and reflect.
My friend any other state of mind takes elsewhere; we can pretend a hundred times but falsehood shows up as falsehood. Pause and contemplate.
The next two verses are a study in contrast between deception and truth:
ਪੂਜ ਲਗੈ ਪੀਰੁ ਆਖੀਐ ਸਭੁ ਮਿਲੈ ਸੰਸਾਰੁ ॥ ਨਾਉ ਸਦਾਏ ਆਪਣਾ ਹੋਵੈ ਸਿਧੁ ਸੁਮਾਰੁ ॥ ਜਾ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਸਭਾ ਪੂਜ ਖੁਆਰੁ ॥੨॥
Pūj lagai pīr ākẖī▫ai sabẖ milai sansār. Nā▫o saḏā▫e āpṇā hovai siḏẖ sumār. Jā paṯ lekẖai nā pavai sabẖā pūj kẖu▫ār. ||2||
I someone (pooj lagai) is worshipped and (aakheeai) is called (peer) a guru and (sansaar-u = world0 everyone comes and 9milai = meets0 pays respects.
Has him/her (naam = name) good reputation (sadaaey = called) spread and (hovai) is (sumaar-u) counted as (sidh-u) an accomplished saint.
(Ja) if this (pat-i) honour/rcognition is not (pavai) put/taken into (leykhai) account in Divine court, then (sabhaa) all (pooj = worship) recognition leads to (khuaar-u) frustration – such a soul feels miserable. 2.
If someone gets people to come and to worship him/ her as a spiritual teacher, gets a good reputation and is counted as spiritually accomplished; but if he/she is not accepted by God then all efforts will lead to disgrace. 1.
ਜਿਨ ਕਉ ਸਤਿਗੁਰਿ ਥਾਪਿਆ ਤਿਨ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥ ਓਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੋ ਪਰਗਟੁ ਹੋਇ ॥ ਨਾਉ ਪੂਜੀਐ ਨਾਉ ਮੰਨੀਐ ਅਖੰਡੁ ਸਦਾ ਸਚੁ ਸੋਇ ॥੩॥
Jin ka▫o saṯgur thāpi▫ā ṯin met na sakai ko▫e. Onā anḏar nām niḏẖān hai nāmo pargat ho▫e. Nā▫o pūjī▫ai nā▫o mannī▫ai akẖand saḏā sacẖ so▫e. ||3||
Those (kau = to, jin = who) whom (satigur-i) the true guru (thaapiaa/thaapi diti) blesses with awareness, (na koey = not any) no one (sakai) can (meytt-i) efface, i.e. no obstacle to finding the almighty comes in their way.
There is (nidhaan-u) the treasure of awareness of Naam (andar-i) in (ona) them; and (naamo) the Almighty (pargatt hoey) manifests in them.
We should therefore (poojeeai) worship/praise (naau) Naam and (ma’nneeai) obey Naam having (soey = that one) the One (sach-u) Eternal Almighty in mind (akhandd-u = un-broken) continuously. 3.
Those anointed by God cannot be demolished; they have the treasure of Naam (divine virtues) which glows on their faces; in their company we worship and have faith in God, the Eternal . 3.
The next and last verse of this Shabad concludes the discussion thus:
ਖੇਹੂ ਖੇਹ ਰਲਾਈਐ ਤਾ ਜੀਉ ਕੇਹਾ ਹੋਇ ॥ ਜਲੀਆ ਸਭਿ ਸਿਆਣਪਾ ਉਠੀ ਚਲਿਆ ਰੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਿਸਾਰਿਐ ਦਰਿ ਗਇਆ ਕਿਆ ਹੋਇ ॥੪॥੮॥
Kẖehū kẖeh ralā▫ī▫ai ṯā jī▫o kehā ho▫e. Jalī▫ā sabẖ si▫āṇpā uṯẖī cẖali▫ā ro▫e. Nānak nām visāri▫ai ḏar ga▫i▫ā ki▫ā ho▫e. ||4||8||
When death comes (kheyh = dust) the body made of dust (ralaaeeai) mixes with (kheyhoo) dust; then (keyha) what happens to (jeeo) the soul?
(Sabh-i) all (siaanpa = wisdoms) acts of cleverness (jaleeaa = are burnt) end, – the soul cannot deceive Divine justice, is denied access to God and, (utthi chaliaa) departs (roey = weeping) repenting for transgressions.
Says Guru Nanak: We should be aware this is (kiaa) what happens on (gaiaa) getting to (dar-i) the Divine court by (visaareeai = forgetting) ignoring compliance (naam-i) with Naam. 4. 8.
What happens to the soul when the body dies and becomes dust? All cleverness goes and the soul leaves the body wailing because having forgotten God it is not certain what awaits it in God’s court. 4 8.
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ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
Note: God is sometimes described as the husband and the soul his bride. Some other times God is described as the Master or emperor and all creatures the servants. Being able to meet God one needs to transcend the distractions in life. This is likened to crossing the world ocean for which a ship (guru) is needed. God is also described as being in a fort or on a height. One needs a ladder or stairs to get there. All these concepts have been used in this Shabad.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਗੁਣਵੰਤੀ ਗੁਣ ਵੀਥਰੈ ਅਉਗੁਣਵੰਤੀ ਝੂਰਿ ॥ ਜੇ ਲੋੜਹਿ ਵਰੁ ਕਾਮਣੀ ਨਹ ਮਿਲੀਐ ਪਿਰ ਕੂਰਿ ॥ ਨਾ ਬੇੜੀ ਨਾ ਤੁਲਹੜਾ ਨਾ ਪਾਈਐ ਪਿਰੁ ਦੂਰਿ ॥੧॥
Sirīrāg mėhlā 1. Guṇvanṯī guṇ vīthrai a▫uguṇvanṯī jẖūr. Je loṛėh var kāmṇī nah milī▫ai pir kūr. Nā beṛī nā ṯulhaṛā nā pā▫ī▫ai pir ḏūr. ||1||
Composition of the first Guru in Raga Sriraag. (Gunavnti) a virtuous soul-woman (veethrai = spreads) lives by endearing (gun) virtues, – finds the Almighty as the husband and remains happy; while a woman (auganvanti) bereft of virtues/good qualities is not found likeable – by the Almighty – and (jhoor-i) remains disappointed.
It should be realised that if (kaamni) a woman (lorrah-i) seeks (var-u) a match, (pir) a loving husband is not (miliai) found (koor-i) by falsehood – like pretentions or wearing makeup.
The (pir-u) Almighty-husband who is (door-i = far) on the other side of the world-ocean, i.e. is not found when there is neither (beyrri) a boat nor (tulharraa) a raft, i.e. God is not found without help of the guru. 1.
ਮੇਰੇ ਠਾਕੁਰ ਪੂਰੈ ਤਖਤਿ ਅਡੋਲੁ ॥ ਗੁਰਮੁਖਿ ਪੂਰਾ ਜੇ ਕਰੇ ਪਾਈਐ ਸਾਚੁ ਅਤੋਲੁ ॥੧॥ ਰਹਾਉ ॥
Mere ṯẖākur pūrai ṯakẖaṯ adol. Gurmukẖ pūrā je kare pā▫ī▫ai sācẖ aṯol. ||1|| rahā▫o.
(Poorai) the all-pervasive (tthaakur) Master (meyrey = my) of the world sits on (takhat-i) on throne (addol-u) unshakable, i.e. there is no challenge to Divine authority.
(Jey) if (poora) the perfect Almighty so (karey = does) enables to find the guru then (gurmukh-i) with the guru’s guidance (atol-u = not-weighable) the Infinite (saach-u) Eternal Master (paaeeai) is found. 1.
(Rahaau) Dwell on this and reflect.
ਪ੍ਰਭੁ ਹਰਿਮੰਦਰੁ ਸੋਹਣਾ ਤਿਸੁ ਮਹਿ ਮਾਣਕ ਲਾਲ ॥ ਮੋਤੀ ਹੀਰਾ ਨਿਰਮਲਾ ਕੰਚਨ ਕੋਟ ਰੀਸਾਲ ॥ ਬਿਨੁ ਪਉੜੀ ਗੜਿ ਕਿਉ ਚੜਉ ਗੁਰ ਹਰਿ ਧਿਆਨ ਨਿਹਾਲ ॥੨॥
Parabẖ harmandar sohṇā ṯis mėh māṇak lāl. Moṯī hīrā nirmalā kancẖan kot rīsāl. Bin pa▫oṛī gaṛ ki▫o cẖaṛa▫o gur har ḏẖi▫ān nihāl. ||2||
(Prabh-u) the Almighty and (har-i mandar-u = God’s abode are (sohna) beautiful and (mah-i) in (tis-u) are (maanak laal) gems and rubies; it has in it are (Nirmala = clean) shining (moti) pearls, (heera) jewels; the Divine abode is in (reesaal) fascinating (kanchan) golden (kott) fort.
(Kiau = how) it is not possible to (charrau) climb (garr-i) on the fort (bin-u) without (Paurri) a ladder, i.e. one cannot see God within because of defences/obstacles of ego and other vices; the vices leave with guidance of (gur) the guru and (dhiaan) be aware of virtues and commands of (har-i) the Almighty and (nihhal) see/experience the Almighty within. 2.
The idea continues:
ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥ ਜੇ ਤਿਸੁ ਭਾਵੈ ਊਜਲੀ ਸਤ ਸਰਿ ਨਾਵਣ ਜਾਉ ॥੩॥
Gur pa▫oṛī beṛī gurū gur ṯulhā har nā▫o. Gur sar sāgar bohitho gur ṯirath ḏarī▫ā▫o. Je ṯis bẖāvai ūjlī saṯ sar nāvaṇ jā▫o. ||3||
Awareness of (naau) Naam/commands of (har-i) the Almighty taught by the (gur-u) the guru is (paurri0 the ladder to climb the fort; the guru is (tulhaa) the raft and (beyrri) boat to cross the world-ocean of vices.
(Gur-u) the guru is (sar-u) the pool, (teerath-u) the place of pilgrimage on bank of (dareeaau) river to bathe/purify the mind; the guru is (bohitho) the ship to cross (saagar-u) the ocean of vices.
(Jey) when it (bhaavai) pleases (tis-u = that) the Almighty then the mind (jaau) goes to (naavan) bathe (sar-i) in the pool of (sat) truth, i.e. lives by Naam, be (oojli) cleansed and find the Almighty. 3.
ਪੂਰੋ ਪੂਰੋ ਆਖੀਐ ਪੂਰੈ ਤਖਤਿ ਨਿਵਾਸ ॥ ਪੂਰੈ ਥਾਨਿ ਸੁਹਾਵਣੈ ਪੂਰੈ ਆਸ ਨਿਰਾਸ ॥ ਨਾਨਕ ਪੂਰਾ ਜੇ ਮਿਲੈ ਕਿਉ ਘਾਟੈ ਗੁਣ ਤਾਸ ॥੪॥੯॥
Pūro pūro ākẖī▫ai pūrai ṯakẖaṯ nivās. Pūrai thān suhāvṇai pūrai ās nirās. Nānak pūrā je milai ki▫o gẖātai guṇ ṯās. ||4||9||
(Pooro) the all-pervasive Almighty is (aakheeai) called (pooro) perfect and (nivaas = lives) sits on (poorai = perfect) unchallenged (takhat-i) throne.
The Almighty (poorai) pervades (suhaavnai) at (suhaavnai = pleasing) beautiful (thaan-i) place, i.e. the mind in which God abides is beautiful; God (poorai) fulfils (aas) wishes of those who have been (niraas) disappointed from elsewhere.
Says Guru Nanak; (jey) if one (milai0 finds (poora) the perfect Almighty, (tis-u) s/he is not left (ghaattai) wanting of any (gun) virtues, i.e. has the ability to achieve everything. 4. 9.
Every one says God is absolute and exercises absolute authority; beautiful is the perfect creation in which the Creator abides. God is the hope of the hopeless and a soul that gets to meet the Creator has nothing left to desire. 4. 9.
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Note: This Shabad talks about the human souls yearning to meet the Creator but not being successful; it describes the cause of separation and the way to union.
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ ਆਵਹੁ ਭੈਣੇ ਗਲਿ ਮਿਲਹ ਅੰਕਿ ਸਹੇਲੜੀਆਹ ॥ ਮਿਲਿ ਕੈ ਕਰਹ ਕਹਾਣੀਆ ਸੰਮ੍ਰਥ ਕੰਤ ਕੀਆਹ ॥ ਸਾਚੇ ਸਾਹਿਬ ਸਭਿ ਗੁਣ ਅਉਗਣ ਸਭਿ ਅਸਾਹ ॥੧॥
Sirīrāg mėhlā 1. Āvhu bẖaiṇe gal milah ank sahelṛī▫āh. Mil kai karah kahāṇī▫ā samrath kanṯ kī▫āh. Sācẖe sāhib sabẖ guṇ a▫ugaṇ sabẖ asāh. ||1||
Composition of the first Guru in Raga Sriraag. (Aavh-u) come (bhainey = sisters) girl-friends, let us (milah) join (gal-i) throats and (ank-i) bodies/embrace, i.e. lovingly get together in holy congregation;
And (mil-i kai) together (karah = do/tell, kahaaneeaa = stories) try to understand plays (keeaah) of (sa’mmarth) the Omnipotent (kant) Almighty-husband – from whom we have been separated.
(Saachey) the Eternal Almighty has (sabh-i) all (gun) good qualities so (augan) the fault lies with (asaah) us. 1.
ਕਰਤਾ ਸਭੁ ਕੋ ਤੇਰੈ ਜੋਰਿ ॥ ਏਕੁ ਸਬਦੁ ਬੀਚਾਰੀਐ ਜਾ ਤੂ ਤਾ ਕਿਆ ਹੋਰਿ ॥੧॥ ਰਹਾਉ ॥
Karṯā sabẖ ko ṯerai jor. Ėk sabaḏ bīcẖārī▫ai jā ṯū ṯā ki▫ā hor. ||1|| rahā▫o.
O (karta) Creator (sabh-u ko) everyone is in (teyrai) Your (jor-i) powers, i.e. exists by Divine support.
Anyone who (beechaareeai) reflects on experience of living by (eyk-u = one, sabad-u = word) Divine commands, then one realises that (ja) when (too)You are the Master, (ta) then (kiaa = what?) no (hor-i) other support is needed. 1
(Rahaau) dwell on this and reflect.
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸੀ ਰਾਵਿਆ ਕਿਨੀ ਗੁਣੀਂੀ ॥ ਸਹਜਿ ਸੰਤੋਖਿ ਸੀਗਾਰੀਆ ਮਿਠਾ ਬੋਲਣੀ ॥ ਪਿਰੁ ਰੀਸਾਲੂ ਤਾ ਮਿਲੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣੀ ॥੨॥
Jā▫e pucẖẖahu sohāgaṇī ṯusī rāvi▫ā kinī guṇī. Sahj sanṯokẖ sīgārī▫ā miṯẖā bolṇī. Pir rīsālū ṯā milai jā gur kā sabaḏ suṇī. ||2||
O friends, if you (jaaey) go and (puchhahu) ask (sohaagni) fortunate ones who are not separated from the Almighty, “by (kinee) what (guni) qualities you (raaviaa) enjoy company of the Almighty-husband.
They answer: We (seegaareaa) adorned with (sahj-i) intuitively (santokh-I = satisfied) happily obey Divine commands and (bolni) speak (mitthaa) sweetly, i.e. do not hurt anyone’s feelings.
(Reesaaloo) the joy-giving (pir-u) Almighty (milai) is found only (ta) then, (ja) when one (sunee) listenst/complies with (sabad-u = word0 guidance (ka) of (gur) the guru. 2.
When we ask the fortunate ones who have won the love of the Divine spouse; the say they did it through natural devotion, being satisfied with what the spouse does and use of sweet words. You get to the enjoyable company of the spouse with guidance from the guru’s word. 2.
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ਕੇਤੀਆ ਤੇਰੀਆ ਕੁਦਰਤੀ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਕੇਤੇ ਤੇਰੇ ਜੀਅ ਜੰਤ ਸਿਫਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤਿ ॥ ਕੇਤੇ ਤੇਰੇ ਰੂਪ ਰੰਗ ਕੇਤੇ ਜਾਤਿ ਅਜਾਤਿ ॥੩॥
Keṯī▫ā ṯerī▫ā kuḏraṯī kevad ṯerī ḏāṯ. Keṯe ṯere jī▫a janṯ sifaṯ karahi ḏin rāṯ. Keṯe ṯere rūp rang keṯe jāṯ ajāṯ. ||3||
O Almighty (teyreeaa) Your (kudrati) powers are (keyteeaa = so many) infinite as are ((teyri) Your (data-i) benedictions.
(Keytey) the numerous (jeea jant) creatures (teyrey = your) created by (karah-I = do, sifat-I = praise) acknowledge/obey you (din-u) day and (raat-i) night.
There are (ketey) numerous (roop) forms and (rang) hues with (ketey) numerous (jaat-i) classes and (ajaat-i) without class, i.e. high and low status. 3.
O Creator, there is great diversity in your creation and unlimited benedictions for all; there are countless life forms who for ever acknowledge You; You manifest in myriad forms, some high some low. 3.
ਸਚੁ ਮਿਲੈ ਸਚੁ ਊਪਜੈ ਸਚ ਮਹਿ ਸਾਚਿ ਸਮਾਇ ॥ ਸੁਰਤਿ ਹੋਵੈ ਪਤਿ ਊਗਵੈ ਗੁਰਬਚਨੀ ਭਉ ਖਾਇ ॥ ਨਾਨਕ ਸਚਾ ਪਾਤਿਸਾਹੁ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੪॥੧੦॥
Sacẖ milai sacẖ ūpjai sacẖ mėh sācẖ samā▫e. Suraṯ hovai paṯ ūgvai gurbacẖnī bẖa▫o kẖā▫e. Nānak sacẖā pāṯisāhu āpe la▫e milā▫e. ||4||10||
When awareness of (sach-u = truth) Naam (milai) is obtained, (sach-u) the Almighty (oopjai) manifests within; (saach-i) the Eternal (samaaey) is present (mah-i) in (sach) a truthful mind.
When one has (surat-i) consciousness of Naam (bachni = with words) with guidance of (gur) the guru, one (khaaey = eats) remains in (bhau = fear) obedience of the Almighty;
Says Guru Nanak: Then (sachaa) the Eternal (paatsaahu) Sovereign Emperor (laey milaaey) unites (aapey) with IT-self. 4. 10.
Once one remembers the Eternal, the latter is realized within and the mind remains so absorbed; When with the guru’s teachings one obeys Divine commands, consciousness remains absorbed and one receives honor from the Divine. The Eternal merges the soul with ITSELF. 4. 10.
Monday, 01 March 2010 01:47
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